Chinese
卍新续藏第 88 册 No. 1643 兜率龟镜集 No. 1643-A 兜率龟镜集缘起 是集之由作也。初本师和尚侍者远目上座。以童真入道。精修密践。得上生徴应。缁素见闻。莫不感羡咨嗟。时清士曾通绍。因启师曰。绍闻。西方有往生集。行世。而兜率上生。古今不乏名贤。何独无乎。愿师撰之。以为万世龟镜。师曰。善哉。子之问也。诚为救病之良药。渡苦海之慈舟。盖以凡夫一念迷真。妄缘尘影。流浪生死。渺无返期。六趣升沉。三界奚出。未阶三贤十圣。宁免分段生方。况兹末世狂妄。多以识心影子。为见性悟道。错认石火电光。为了却生死。肆志空谈。拨无因果。毁持戒者为执相。诋看教者为钻故纸。贬往生者为小根下愚。不思马鸣龙树愿觐弥陀。无著天亲誓见弥勒。其为何根何愚哉。妄讥贤圣。轻谤经律。罪将谁代。虽云顿悟。习惑未除。一入他腹。隔阴之昏难免。五祖戒。青草堂。逊长老。严首座。足为前鉴。识想纷飞。拟齐先哲。烦恼炽炎。言超佛祖。未证无生。终随业识流转。弥陀弥勒真大知识。舍而不参。观音势至天台净慈。诚为良友。胡不亲哉。觉生母邹氏。已蒙 慈尊接引。得升内院。洪恩浩瀚。图报莫由。乃复恳本师。速成斯集。为四众之宝筏。后代 现代汉语译本 卍新续藏第 88 册 No. 1643 兜率龟镜集 No. 1643-A 兜率龟镜集缘起 此集子的由来是这样的：当初，本师和尚的侍者远目上座，以童真入道，精进修行，秘密实践，得到了上生兜率天的征兆和应验。僧俗大众见闻此事，无不感到羡慕和赞叹。当时，清士曾通绍，于是向本师启禀说：‘我曾通绍听说，西方有《往生集》流传于世。而往生兜率天，自古至今不乏名贤，为何独独没有这样的集子呢？希望师父您能撰写一部，作为万世的龟鉴。’本师说：‘好啊，你问得很好。这确实是救治病痛的良药，是渡过苦海的慈悲之舟。因为凡夫一念迷惑了真性，虚妄地攀缘尘世的影子，流浪于生死轮回之中，渺茫而没有返回之期。六道升沉，三界之中又能到哪里去呢？没有达到三贤十圣的境界，终究免不了分段生死。更何况现在这末法时代，狂妄之徒，大多以意识心的影子，当作见性悟道，错把石火电光，当作了脱生死。肆意空谈，否定因果。诋毁持戒的人是执着于表相，贬低看经书的人是钻研故纸堆，贬低求往生的人是小根器、下等愚人。不想想马鸣菩萨、龙树菩萨都发愿要觐见阿弥陀佛（Amitabha），无著菩萨、天亲菩萨都发誓要见到弥勒菩萨（Maitreya）。他们又是什么根器，什么愚人呢？妄自讥讽贤圣，轻慢诽谤经律，这样的罪过将由谁来承担？虽然口头上说顿悟，但习气和迷惑并没有消除。一旦进入他人腹中，隔阴之迷难以避免。五祖戒禅师、青草堂禅师、逊长老、严首座，足以作为前车之鉴。意识和想法纷乱飞舞，想要与先哲比肩。烦恼像火焰一样炽盛，言语超过佛祖。没有证得无生法忍，终究要随着业识流转。阿弥陀佛（Amitabha）、弥勒菩萨（Maitreya）才是真正的大善知识，却舍弃而不去参拜。观音菩萨（Avalokitesvara）、势至菩萨（Mahasthamaprapta）、天台宗、净慈寺，确实是良师益友，为何不亲近呢？弟子的生母邹氏，已经蒙受 慈悲的佛陀接引，得以升入兜率内院。洪大的恩德浩瀚无边，想要图报却无从下手。因此再次恳请本师，尽快完成这部集子，作为四众弟子的宝筏，后代的龟鉴。
English
English version 卍 New Continued Canon, Volume 88, No. 1643, Collection of Mirrors for Tushita Heaven No. 1643-A Origin of the Collection of Mirrors for Tushita Heaven The origin of this collection is as follows: Initially, the attendant of the original teacher, the Venerable Yuanmu, entered the path as a youth, diligently cultivating and secretly practicing, and received signs and confirmations of being reborn in Tushita Heaven. Monastics and laypeople who heard and saw this were all filled with admiration and praise. At that time, the pure scholar Zeng Tongshao, therefore, reported to the original teacher, saying: 'I, Tongshao, have heard that there is a 'Collection of Rebirths' in the Western Pure Land that is circulating in the world. And rebirth in Tushita Heaven has been achieved by many virtuous people throughout history, so why is there no such collection for Tushita? I hope that you, Master, can compile one, to serve as a mirror for all generations.' The original teacher said: 'Excellent, your question is very good. It is indeed a good medicine for curing illnesses and a compassionate boat for crossing the sea of suffering. Because ordinary people, with one thought, are deluded from their true nature, falsely clinging to the shadows of the dust, wandering in the cycle of birth and death, vaguely and without a return date. Ascending and descending through the six realms, where can one go in the three realms? Without reaching the stage of the Three Worthies and Ten Saints, one will inevitably be subject to segmented birth and death. Moreover, in this degenerate age, many arrogant people take the shadows of their consciousness as seeing the nature and realizing the path, mistakenly taking the sparks of flint and flashes of lightning as the end of birth and death. They indulge in empty talk, denying cause and effect. They criticize those who uphold the precepts as being attached to appearances, belittle those who read the scriptures as delving into old papers, and disparage those who seek rebirth as having small roots and being inferior fools. They do not consider that Bodhisattva Ashvaghosa and Bodhisattva Nagarjuna vowed to visit Amitabha Buddha (Amitabha), and Bodhisattva Asanga and Bodhisattva Vasubandhu vowed to see Maitreya Buddha (Maitreya). What kind of roots and fools were they? Recklessly mocking the virtuous and sages, lightly slandering the scriptures and precepts, who will bear such sins? Although they speak of sudden enlightenment, their habits and delusions have not been eliminated. Once they enter another's womb, the darkness of the intervening birth is difficult to avoid. Chan Master Wuzu Jie, Chan Master Qingcaotang, Elder Xun, and Chief Seat Yan are sufficient as lessons from the past. Thoughts and ideas fly about in confusion, wanting to be on par with the wise men of the past. Afflictions are as blazing as flames, words surpassing the Buddhas and Patriarchs. Without attaining non-origination, one will ultimately follow the flow of karmic consciousness. Amitabha Buddha (Amitabha) and Maitreya Buddha (Maitreya) are truly great good advisors, yet they are abandoned and not visited. Avalokitesvara Bodhisattva (Avalokitesvara), Mahasthamaprapta Bodhisattva (Mahasthamaprapta), Tiantai Sect, and Jingci Temple are indeed good teachers and friends, why not be close to them? This disciple's birth mother, Zou, has already received the compassionate Buddha's guidance and has been able to ascend to the inner court of Tushita Heaven. The vastness of the great kindness is boundless, and there is no way to repay it. Therefore, I once again implore the original teacher to complete this collection as soon as possible, to serve as a precious raft for the fourfold assembly of disciples and a mirror for future generations. --------------------------------------------------------------------------------
Chinese
之资粮。师由是捡诸经论传记。并所见闻者。汇编成帙。授我锓梓。公诸天下。觉因问师曰。未审和尚志在西方耶。兜率耶。师曰。可问取木橛去。曰某甲不解木橛音。师曰。苍天苍天。曰乞和尚垂慈显示。师曰。今日舌头不快。且待别时向你道。觉因作礼。述其巅末(五祖戒后身。为苏长公。青草堂后身。为曾鲁公。逊长老后身。为李侍郎。严首座后身。为王龟龄。雁荡僧后身。为秦氏子桧)。 旹 康熙岁次辛亥孟夏宝象林释开觉和南识 兜率龟镜集目录初集 应化垂迹傅大士契此和尚婆罗门二百亿罗汉末田地尊者引正王嗢嗢罗罗汉清辩论师佛䭾䟦陀罗德光论师道法禅师慧览禅师智严法师华手比丘戴颙处士僧护比丘僧旻法师慧思禅师苏富娄法显禅师道积法师慧云法师贞辩法师鸿楚法师真表律师中集 上生内院金色狝猴天女童子禽兽野干须达长者无著世亲道安法师僧辅法师昙戒法师玄藻尼光静尼慧琼尼净秀尼彦琮法师慧頵法师玄奘法师道宣律师窥基法师法上法师昙衍法师道丕法师宝袭法师智晓禅师智晞禅师惠仙法师法诚禅师大乘灯禅师希圆法师令諲法师贞晦法师恒超法师循州山神继伦法师从谏禅师息尘比丘居易侍郎玄朗禅师法兴法师智江法师善本禅师志德法师成慈尼释开䀸开荦求寂邹优婆夷后集 现代汉语译本： 这些都是修行的资粮。于是，法师搜集各种经论传记，以及自己所见所闻，汇编成册，交给我刊印，公之于天下。觉因问法师说：‘不知和尚您是志在西方极乐世界呢，还是兜率天（Tushita Heaven，弥勒菩萨的净土）呢？’法师说：‘可以去问木橛（wooden peg，木桩）啊。’觉因说：‘我听不懂木橛的声音。’法师说：‘苍天啊苍天。’觉因说：‘乞求和尚您慈悲开示。’法师说：‘今天我舌头不灵便，等以后再告诉你。’觉因行礼，记述了事情的始末（五祖戒的后身是苏长公（苏轼），青草堂的后身是曾鲁公（曾巩），逊长老的后身是李侍郎，严首座的后身是王龟龄，雁荡僧的后身是秦桧的儿子）。 时 康熙辛亥年（1671年）初夏，宝象林释开觉合十敬识。 兜率龟镜集目录 初集：应化垂迹：傅大士（Fu Daishi，南北朝时期的居士）、契此和尚（Qici Heshang，弥勒菩萨的化身，即布袋和尚）、婆罗门（Brahman，印度教的祭司）、二百亿罗汉（Two Hundred Billion Arhats，佛教的圣者）、末田地尊者（Madhyantika，佛教的尊者）、引正王（Yinzheng Wang，国王名）、嗢嗢罗罗汉（Upatissa，舍利弗的本名）、清辩论师（Bhavaviveka，中观派论师）、佛䭾䟦陀罗（Buddhabhadra，禅师）、德光论师（Gunaprabha，律宗论师）、道法禅师（Daofa Chanshi，禅师）、慧览禅师（Huilan Chanshi，禅师）、智严法师（Zhiyan Fashi，法师）、华手比丘（Vasubhuuti，比丘名）、戴颙处士（Dai Yong，东晋的隐士）、僧护比丘（Samgharaksha，比丘名）、僧旻法师（Sengmin Fashi，法师）、慧思禅师（Huisi Chanshi，天台宗的祖师）、苏富娄（Sufulou，人名）、法显禅师（Faxian Chanshi，求法高僧）、道积法师（Daoji Fashi，法师）、慧云法师（Huiyun Fashi，法师）、贞辩法师（Zhenbian Fashi，法师）、鸿楚法师（Hongchu Fashi，法师）、真表律师（Zhenbiao Lushi，律师）。 中集：上生内院：金色狝猴（Golden Macaque，金丝猴）、天女（Devi，女神）、童子（Boy）、禽兽（Birds and Beasts）、野干（Jackal，胡狼）、须达长者（Sudatta，给孤独长者）、无著（Asanga，瑜伽行唯识学派的创始人）、世亲（Vasubandhu，瑜伽行唯识学派的论师）、道安法师（Dao'an Fashi，法师）、僧辅法师（Sengfu Fashi，法师）、昙戒法师（Tanjie Fashi，法师）、玄藻尼（Xuanzao Ni，比丘尼）、光静尼（Guangjing Ni，比丘尼）、慧琼尼（Huiqiong Ni，比丘尼）、净秀尼（Jingxiu Ni，比丘尼）、彦琮法师（Yancong Fashi，法师）、慧頵法师（Huiyun Fashi，法师）、玄奘法师（Xuanzang Fashi，唐代高僧）、道宣律师（Daoxuan Lushi，律师）、窥基法师（Kuiji Fashi，法师）、法上法师（Fashang Fashi，法师）、昙衍法师（Tanyan Fashi，法师）、道丕法师（Daopi Fashi，法师）、宝袭法师（Baoxi Fashi，法师）、智晓禅师（Zhixiao Chanshi，禅师）、智晞禅师（Zhixi Chanshi，禅师）、惠仙法师（Huixian Fashi，法师）、法诚禅师（Facheng Chanshi，禅师）、大乘灯禅师（Dachengdeng Chanshi，禅师）、希圆法师（Xiyuan Fashi，法师）、令諲法师（Lingyin Fashi，法师）、贞晦法师（Zhenhui Fashi，法师）、恒超法师（Hengchao Fashi，法师）、循州山神（Xunzhou Mountain God，山神）、继伦法师（Jilun Fashi，法师）、从谏禅师（Congjian Chanshi，禅师）、息尘比丘（Xichen Biqiu，比丘）、居易侍郎（Juyi Shilang，白居易）、玄朗禅师（Xuanlang Chanshi，禅师）、法兴法师（Faxing Fashi，法师）、智江法师（Zhijiang Fashi，法师）、善本禅师（Shanben Chanshi，禅师）、志德法师（Zhide Fashi，法师）、成慈尼（Chengci Ni，比丘尼）、释开䀸（Shi Kaiyan，僧人）、开荦（Kailuo，人名）、求寂（Qiuji，人名）、邹优婆夷（Zou Youpoyi，女居士）。 后集