English
English version: May the World-Honored One (Bhagavan, referring to the Buddha) accept me. The Great Being (Bodhisattva-Mahasattva) told him, 'You will be reborn here in seven days.' Then, on the twenty-first day, while sitting in meditation, he suddenly saw Maitreya Bodhisattva appear before him. He saw himself transformed into the appearance of a young boy and quickly descended from the meditation platform, prostrating himself and requesting Maitreya Bodhisattva to accept him. The next day, he told those who came to inquire about his illness, 'I will depart tomorrow; you should see me off to the mountain for cremation (cremation).' The following day at noon, he called upon everyone to recite the name of Maitreya Tathagata and passed away peacefully. This was dictated by the nun Jie Fang, a fellow student, and those attending to the sick, and I recorded it with my pen. 释开晢 (Shi Kai Zhe) Dharma Master Kai Zhe, styled Yuan Mu, was the son of the Zheng family of Panyu, Guangzhou. He was outstanding from birth and could write at a young age, his calligraphy being naturally accomplished, not acquired through instruction. At the age of twelve, he encountered the misfortune of his mother's death and recited the 'Liao E' chapter (from the Book of Odes), painfully mindful of his parents' nurturing labor, which he could scarcely repay. Later, reading Buddhist scriptures, he learned of the means to repay their kindness, and thus diligently observed the precepts, cherishing them like a goose's pearl. One day, while reading the 'Embryo Sutra', he understood the faults of birth and death, deeply厌恶 the entanglements of the mundane world, and requested his father's permission to become a monk. His father, pitying his firm and courageous resolve, happily agreed and followed the example of Chancellor Pei (Pei Xiu, a Tang Dynasty chancellor who sent his son to become a monk), personally writing a farewell poem to send him off. He went to Xilai Mountain in Yingyi, Shaozhou. He served as an attendant to his root teacher, the abbot Zai Heshang, at the age of seventeen. Zhang Shubu Shanggong greatly admired this event and thus wrote a eulogy, which was printed at the end of his writings. At nineteen, he shaved his head and undertook laborious tasks, never shirking them. He served his teacher with utmost respect and caution, and his meditation and chanting continued day and night. His innate talent was as clear as a water mirror. His eyes did not look askance, his gaze was like that of an elephant king. He reclined like a lion. He did not speak easily, nor did he laugh readily. He showed no anger in the presence of others and had a pleasant countenance towards guests. He was patient and kind in his guidance, and profound and silent in his demeanor. He truly possessed the qualities of a great man, so that monks and laypeople alike, upon seeing him, could not help but respect and submit. At that time, Hong Zongbo Tianzhuo, seeing his clear spirit and respectful attendance by his teacher's side, praised him endlessly, considering him truly worthy of being a model for the Buddhist community. As for his questions and debates on the meaning of the Dharma, no one could match him. He understood the meaning immediately upon hearing it, and the reasoning needed no further inquiry. He once perused the 'Sutra on the Descent to Be Reborn', and without leaving the desire realm, he could behold Maitreya Bodhisattva, and without severing afflictions, he could ascend the steps. --------------------------------------------------------------------------------
Chinese
不退。即锐志誓求兜率内院。比经修观。依正了然。弥勒洪名。动静不离方寸。至大清己丑岁。年二十有三。感病缠绵。体虽羸弱。起止未尝须人。不盥𠻳。不进餐。自病来。曾无不愉之色。况有呻吟之声。越明年灯夕前。长坐半月。至十七日。进药之际。师临慰曰。四大虚假。犹如梦幻。须牢把正念。勿随妄波。情想倏生。漂沦苦海。吾观汝神思。不逾旦夕矣。晢即微笑曰。如此世界。早去一日。得一日之安。某一生笃志亲觐弥勒如来。信而有徴。苟不如愿。则诸佛诚言。岂欺我哉。但某尚欲诵上生经一卷。以为末后公据。师曰。汝还记得经文么。答曰。灼然在臆。师曰。汝气力既微。可宜净念相系。行后吾当代汝[言*奉]之。即便澄目上观。寂然长往矣。茶毗。牙如珂雪。舍利四色。呜呼。昔孔门之有回也。兹吾门之有兄欤。今一旦云逝。岂惟失我露润。诚摧法门之一栋矣。惜哉。同学弟开诇谨录。 开荦求寂 荦。字铁有。俗姓黎。广州顺德逢简人。孝弟天性。慈善夙荣。年十六。便自惟曰。苦海汩没。若不猛省回头。则彼岸超登无日。遂礼鼎湖山本师在和尚。禀受归戒。逾次夏。灵根迅发。犹香象之脱锁。亲欲阻而难留。径趋和尚前。求为应法沙弥。事师淳谨。习学弥勤。倘被师责。迥无不悦 之色。进止威仪。若久修梵行之比丘。常慕同学晢公。上生徴应。一心坚持慈氏洪名。于顺治丁酉岁卧疾。历十七日。虽云困笃。而持名不忘心口。观者。叹其少年。能持正念若是乎。至于临终之际。唇齿既不能动。其念佛之音犹亮。及其息尽。神色犹生。从卧病以至茶毗。绝无秽气。由此验知。决获上生无疑矣。同门友开诇录。 邹氏优婆夷 广州优婆夷邹氏。建阳令可与公之女。南海绪生邝国学妻也。生便聪慧幼。即随父母持斋。归心三宝。知有上生兜率法门。遂念弥勒尊佛。而居庭有训。孝慈劬俭。周急愍危。喜供僧尼。建立精舍。四事无缺。凡所施愿。必回向上生。幼男长女。俱舍从入道。略无痴恋时值国变难兴。惟心心默念佛名。故得举家老少安然。尝梦上升兜率。游观内院。屡修忏法。辄感祥瑞。偶一日中午。天色朗明。家僮侍婢。倏见一人。身长丈余。峨冠丽服。从户罅入。徐步中堂。遂至寝室。忽然不现。人有告知者。邹恬然叹曰。有生皆苦。会必当离。吾夙愿既至。其将行矣。因构微疾。而净念相系。延诸清众。日诵金刚般若。以助生方。自知时至。即索香汤盥浴。缁素围绕。同称慈氏洪名。便跏趺瞑目。侯至日中。寂然不逝。于时异香满室。祥光映彻园林。睹者莫不叹异。斯诚上生 现代汉语译本： 脸色安详。举止威仪，就像长期修行梵行的比丘一样。她常常仰慕同学晢公，希望能够上生兜率天宫，一心坚持称念弥勒菩萨的洪亮名号。在顺治丁酉年（1657年）卧病，经历了十七天。虽然说病情严重，但是持念佛号的心口不忘。看到的人都赞叹她年纪轻轻，能够保持如此正念。到了临终的时候，嘴唇牙齿已经不能动弹，但是念佛的声音依然洪亮。等到气息停止，神色依然如生。从卧病到火化，没有任何污秽的气味。由此可以验证，她必定能够上生兜率天无疑了。同门好友开诇记录。 邹氏优婆夷（女居士） 广州的优婆夷（女居士）邹氏，是建阳县令可与公的女儿，南海绪生邝国学的妻子。她天生聪慧，从小就跟随父母持斋，归心三宝（佛、法、僧）。得知有上生兜率的法门，于是念诵弥勒尊佛的名号。她在家中很有规矩，孝顺慈爱，勤劳节俭，周济危难。喜欢供养僧尼，建立精舍，在衣食住行四个方面都没有缺少。凡是所施舍和愿望，必定回向往生兜率天。她的大女儿俱舍也跟随她入道，没有丝毫的痴迷和留恋。当时正值国家发生变乱，灾难兴起，她只是心中默默念诵佛名，所以能够使得全家老少平安无事。曾经梦见自己上升到兜率天，游览内院。多次修习忏悔之法，常常感应到吉祥的征兆。偶然有一天中午，天空晴朗明亮，家中的仆人和婢女，忽然看见一个人，身高一丈多，头戴高高的帽子，身穿华丽的衣服，从门缝里进来，慢慢地走入中堂，于是到了寝室，忽然不见了。有人告诉了邹氏，邹氏安然地叹息说：‘凡是有生命的东西都是苦的，相会必定会有分离。我前世的愿望已经到了，大概就要走了。’于是得了轻微的疾病，但是清净的念头相续不断。请来许多僧人，每天诵读《金刚般若经》，来帮助往生。自己知道时间到了，就索要香汤沐浴，僧人和俗人围绕着她，一同称念弥勒菩萨的洪亮名号，便跏趺而坐，闭上眼睛。等到中午的时候，寂然去世。当时奇异的香味充满房间，吉祥的光芒照耀着园林，看到的人没有不赞叹惊异的。这确实是上生兜率的征兆啊！
English
English version: Her complexion was serene. Her deportment was dignified, like a Bhikshuni (female monastic) who had long practiced pure conduct. She often admired her fellow practitioner Zhe Gong, hoping to be reborn in the Tushita Heaven, wholeheartedly upholding the magnificent name of Maitreya Buddha. In the year Dingyou (1657) of the Shunzhi reign (Qing Dynasty), she fell ill and endured seventeen days. Although her condition was said to be severe, she never forgot to recite the Buddha's name in her heart and with her mouth. Those who saw her praised her young age and her ability to maintain such right mindfulness. When she was about to pass away, her lips and teeth could no longer move, but the sound of her reciting the Buddha's name was still clear. When her breath ceased, her expression remained lifelike. From the time she fell ill until her cremation, there was no foul odor. From this, it can be verified that she would undoubtedly be reborn in the Tushita Heaven. Recorded by her fellow practitioner Kai Cong. Upasika (female lay devotee) Zou Upasika Zou of Guangzhou was the daughter of Ke Yu Gong, the magistrate of Jianyang, and the wife of Kuang Guoxue of Nanhai Xusheng. She was intelligent from birth and followed her parents in observing a vegetarian diet from a young age, taking refuge in the Three Jewels (Buddha, Dharma, Sangha). Knowing about the Dharma gate of being reborn in the Tushita Heaven, she recited the name of Maitreya Buddha. She had rules in her household, being filial, kind, diligent, and frugal, helping those in need and having compassion for the vulnerable. She liked to make offerings to monks and nuns, establishing monasteries, providing the four requisites (clothing, food, shelter, and medicine) without lack. Whatever she gave and wished for, she always dedicated it towards rebirth in the Tushita Heaven. Her eldest daughter, Jusha, also followed her into the path, without any attachment or infatuation. At that time, the country was in turmoil and disasters were arising. She silently recited the Buddha's name in her heart, so that her whole family, young and old, could be safe and sound. She once dreamed of ascending to the Tushita Heaven, touring the inner courtyard. She repeatedly practiced repentance, often sensing auspicious signs. One day at noon, the sky was clear and bright, and the servants in the house suddenly saw a person, more than ten feet tall, wearing a tall hat and gorgeous clothes, entering through the crack of the door, slowly walking into the central hall, and then going to the bedroom, suddenly disappearing. Someone told Zou about this, and Zou calmly sighed and said, 'All beings are suffering, and meeting must lead to separation. My past vows have arrived, and I am probably about to leave.' So she contracted a minor illness, but her pure thoughts continued uninterrupted. She invited many monastics to recite the Diamond Sutra every day to help her rebirth. Knowing that the time had come, she asked for fragrant water to bathe, and monks and laypeople surrounded her, reciting the magnificent name of Maitreya Buddha together. Then she sat in the lotus position, closed her eyes. When noon arrived, she passed away silently. At that time, a strange fragrance filled the room, and auspicious light shone through the garden. Those who saw it were amazed and astonished. This is indeed a sign of rebirth in the Tushita Heaven! --------------------------------------------------------------------------------
Chinese
之明证。女中之丈夫矣。时顺治癸巳年三月也。享龄四十有一。 ○后集 经咒愿文 夫欲进修胜业。必藉圣教以为司南。出世殊勋。固非心思臆见能臻厥要。是以事理无违。犹目足之斯应。福慧齐乘。若帆柁之相须。故经云。不可以少善根。福德因缘。得生彼国。又云。若有精进。修诸功德。扫塔涂地。行众三昧。读诵经典。发弘誓愿。即得往生兜率弥勒佛前。第以今时末代。人竞浇漓。忽诸善行。偏求虚理。行说故违。而夸齐先圣。遇修持者。则诽为执相识情卜度。妄拟深诣无生。宁知如来设教。显密随机。或渐或顿。巧施非一。或以一理而彰众行。或以众行而圆一理。所谓实际理地。不受一尘。万行门中。不舍一法一言一字。冥符中道。一瞻一礼。尽入华藏玄门。况如来正法。千生难值。边地岂易得闻。法苑云。自晋世末。始传斯经。洎乎宋明。肇兴兹业。镌千尺之尊仪。摹万仞之道树。设供上林。鳞集大众。于是四部欣跃。虔诚弘化。每岁良晨。三会无缺。自齐代驭历。法筵增广。大宣德教。弥纶斯旨。从兹以降。大会罕集。行者亦希。设有修学。措心无法。故今仅录诸经真言。俾知归向。进趣有门。依之修持。则功高于知足内院。比经作观。而神凝于睹史多天。因阶不退。果垂三会矣。 现代汉语译本：这是明确的证明，她是女子中的大丈夫啊！时为顺治癸巳年（1653年）三月，享年四十一岁。 ○后集 经咒愿文 想要精进修习殊胜的功业，必须凭借圣教作为指南。要成就超脱世间的功勋，绝非仅凭心思臆想就能达到目标。因此，事与理必须没有违背，就像眼睛和脚的相互配合；福德与智慧必须共同修习，如同船帆和船舵相互依赖。所以经中说：‘不可以凭借少许的善根、福德因缘，就能往生到那个极乐世界。’又说：‘如果有人精进修行各种功德，如清扫佛塔、涂饰地面，修习各种三昧，读诵经典，发起宏大的誓愿，就能往生到兜率天弥勒佛（Maitreya，未来佛）前。’只是因为现在是末法时代，人们竞相变得浮薄虚伪，忽略各种善行，偏执地追求虚无的道理，行为与言说相互违背，却夸耀自己超越了先圣。遇到修行之人，就诽谤他们是执着于表象、用情识来揣测，妄图达到高深的无生境界。哪里知道如来佛祖设立教法，显教和密教随机施教，或渐进或顿悟，巧妙的方法不止一种。或者用一个道理来彰显各种修行，或者用各种修行来圆满一个道理。所谓实际理地，不染一尘；万行门中，不舍一法一言一字。暗合中道，一瞻仰一礼拜，都进入华藏世界的玄妙法门。更何况如来正法，千生难得一遇，在边远地区哪里容易听闻？《法苑珠林》中说：‘自从晋朝末年开始，才传入这部经典，到了宋朝和明朝，才开始兴盛这种事业。’雕刻千尺高的佛像，描摹万仞高的菩提树，设置供养，聚集众多信众。于是四部弟子欢欣踊跃，虔诚地弘扬佛法。每年良辰吉日，三次法会从不缺席。自从齐朝统治以来，法会规模更加扩大，广泛宣扬德教，涵盖这些宗旨。从那以后，大型法会就很少举行，修行的人也很稀少。即使有修行，也用心无方。所以现在仅记录各种经文真言，使人们知道归向，进入修行的门径。依照这些经文真言来修行，那么功德就高于知足内院（兜率天内院），比照经文来观想，那么精神就凝聚在睹史多天（兜率天）。因此逐步提升而不退转，最终成就弥勒菩萨三会龙华的果位。