Part
Six
Accounts of
rebirth into the Paradise of Amidists, in the religious order and among laymen
and women, old and young, for whom there are extraordinary signs at the hour of
death are given in the book entitled, "Records of Rebirth into the Pure
Land: Biographies of Amidists." I have witnessed, with my own eyes, more
than twenty cases, not to mention those which I have heard of. Now I shall cite only three out of many
which I have seen so that faith may be inspired in all of us.
關於念佛得往生的，出家、在家、男、女、老、幼，臨命終時種種瑞相，都已載在往生傳內，這種例子已不勝枚舉。我出家後，據我親眼看到的，就有二十多位，其他聽說的還不算。現在為了啟發大家的信心，且就我所看到的，舉出三位來作例子。
The first
concerns Dharma Master Hsiu Wu, a native of Yingkow, a bricklayer before he
joined the religious order. Hard
life and toilsome labor reminded him that there was only suffering and no
lasting joy in this world of ours.
He tried to discover the way to eliminate suffering. Later, he heard of the advantages of
Amidism and resolved to pursue this practice. After he left home, he received
formal Buddhist training and became even more zealous in Amidist practice. He
also advised people whom he met to practice Arnidism.
第一是出家的修無法師，他是營口人，做磚瓦匠出身。因生活環境不好，做工時又嫌辛苦，因感到我們這個世界上只有苦沒有樂，屢思出苦之法。後聽人說念佛好，遂發心常時念佛。出家後，正式聞佛法，念佛心益懇切，逢人亦必勸人念佛。
In 1929, I was
in Sukhavati Temple of Harbin in the Northeast,[35] and invited Grand Master
Ti Hsien to transmit the precepts.
One day, one of the Bhiksus in the outer court of the temple came to
tell me that a Master Hsiu Wu had arrived from Yingkow and was prepared to
practice austerity during the period of precept transmission. Later, he was ushered in to see me. I asked him what he was able to do.
民國十八年，我在東北哈爾濱極樂寺請諦閑老法師去傳戒。有一天，外寮一位師傅找我說：從營口來一位修無師，預備發心在戒期裡行苦行。之後，領來見我。我問他能做什麼？
"I am
willing to look after the sick," he declared.
他說：「我願發心侍候病人。」
Master Ting
Hsi, then the head of the
時定西法師在極樂寺任監院，給在外寮找一間房，住了十幾天，又去找我說：要走。
Master Ting Hsi,
who was present at that time, asked him, "You have made up your mind to
look after the sick. Now you want
to go away after only 10 of 50 days.
Isn't this very inconsistent?"
定西法師在旁說：「你發心來侍候病人，為什麼剛住十幾天就要走？太無恆心了吧！」
Master Hsiu Wu
replied, "I am not leaving for any place other than rebirth in the
修無師說：「我不是往別處走，是要往生。請監院師慈悲，給預備幾百斤劈柴，死後焚化。」
"When will
you depart?" asked Master Ting Hsi.
定西法師問他：「你幾時走？」
"Probably
within ten days," Master Hsiu Wu answered and then returned to his room.
修無師說：「在十天以內吧！」說完這話之後，他便回自己屋裡去了。
He came again to
see me and Master Ting Hsi, and said, "May I ask leave from you, Masters. I am going today. Please let me have a room all to myself,
and also ask some people to assist me in invoking Buddha's name to see me
off."
第二天又來找我和定西法師說：「給法師告假，我今天就要走，請給找一間房，再找幾個人念佛送送我。」
Master Ting Hsi
ordered that a room in the
定西法師給在公墓院內打掃出來一間房，找幾塊舖板，搭一個舖，又到外寮找幾位師傅去念佛送他。
When he was about
to depart; the people who were bidding him farewell said, "Master Hsiu Wu,
today you are going to Buddha's Land.
Won't you compose some verses or gathas as a remembrance for us?"
在他臨往生之前，送他的人說：「修無師，你今天往生佛國了。臨走也應該作幾句詩或作幾句偈子，給留個紀念。」
Master Hsiu Wu
replied, "I was originally an unskilled laborer, far from being bright,
and I cannot write verses or gathas.
I have only a few words gathered from my experience to offer you: To be
able to speak but be unable to act is not genuine ability."
修無師說：「我做苦工出身，生來很笨，不會作詩也不會作偈子。不過，我有一句經驗的話可以告訴諸位，就是『能說不能行，不是真智慧。』」
All who heard him
knew that he was treading on solid ground.
Then they recited Buddha's name in unison. Master Hsiu Wu joined them, sitting
cross-legged, facing the west. He
departed after fifteen minutes.
大家聽他說這話，覺得很踏實，於是大家齊聲念佛，修無師面西趺坐，也跟著一同念佛，念了不到一刻鐘工夫，就往生了。
The temple had
a tall casket constructed to enable the body to take a sitting position. Toward evening, though the weather was
hot, he looked extraordinarily elegant and utterly fresh that not even a single housefly was attracted to him. Grand Master Ti
Hsien and others all rushed to see him and exclaimed that it indeed surprised
them. Then the casket was set aflame atop the firewood. Red flames and whitish
smoke rose, perfuming the air with a lovely aroma.
常住臨時給打了一口坐龕，到了晚上裝龕。雖是天氣很熱的時候，其面目清秀異常，身上一點臭味，一個蒼蠅都沒有。諦閑老法師和一般信佛人都爭相去看，歎為希有。之後用木柴架起，舉火焚化，紅火白煙，一點邪味沒有。
This event was
afterwards related to Mr. Tui-Fu Pan, a senior Buddhist devotee, who wrote an
article giving the account of Master Hsiu Wu's life and his practice of
Amidism. This article was printed
and widely distributed, for he considered Master Hsiu Wu to be an excellent
example among all the Bhiksus.
後潘對鳧老居士聽說這事，特別將修無師生平念佛事蹟，寫一篇文，印出來分給大家看，認為是僧人中的好模範。
Secondly, there
was Mr. Hsi-Ping Cheng, a native of Chi-Mo in
第二位是鄭錫賓居士，山東即墨人，業商。因看佛經，知念佛好，遂發心念佛，終身不娶。
In 1933, in
Tsintao, after I told him about the advantages of taking the Three Refuges and
practicing Amidism, he became much
more devoted in his practice. He handed over the family business to his younger
brother and then attended to the practice of Amidism with undivided
attention. Later, he learned and
was able to explain the Amitabha Sutra. Every year, he invariably went from
Chi-Mo to Tsintao, where he stayed for one or two days, and then proceeded to
Pingtu district, where he gave a few lectures on the sutra to his Buddhist
friends.
二十二年在青島，我給說皈依和念佛的好處，自是念佛心益誠懇。把家裡的事情完全交給他弟弟料理，自己專心念佛。以後，他習練得能講《彌陀經》。每年，必由即墨經青島住一兩天，到平度縣給善友們講幾次經。
In 1935,
Mr. Cheng invited me to preach in
Pingtu.
二十四年時，鄭居士還請我去平度講過一次經。
In the spring of
1939, Mr. Cheng went to Pingtu, via
Tsintao, to lecture on the sutra.
二十八年春，鄭居士又經青島去平度縣講經。
After two
weeks, someone came from Pingtu and told me, "Don't you know, Master, that
Mr. Hsi-Ping Cheng is gone?"
過了兩個多禮拜，有從平度縣來的人和我說：「老法師你知道吧！鄭錫賓居士已竟歸咧！（膠東人謂人死曰歸。）」
I was stunned by
this news, and said: "Some ten days ago he was quite well when he passed
by here. How could it be that now
he is gone so suddenly? What ailed him? How did he pass away?"
我聽他說這話之後很愕然。我說：「前十幾天他在這裡路過時還很好，為什麼這樣快就故去了？有什麼病？他怎樣故去的？」
When Mr. Cheng
had finished his lecture on the Amitabha Satra, I was told, most of his
audience left. Only five or six who
had made arrangement for the lectures stayed on for lunch, as they were good
friends. After lunch, Mr. Cheng
asked one of his friends to have one room rented for him because he was going
away.
來的人說：鄭錫賓居士在講完《彌陀經》之後，聽經的人都走了，只剩下五、六位辦事人，因大家都是朋友，在一塊吃午飯。飯後，鄭居士請他的朋友給租一間房子，說要走。
His friend asked
him, "If you are going away, why do you need a room?"
他朋友說：「你要走為什麼還要租房子？」
"I am
going to be reborn in the
鄭居士說：「我要往生，因恐死在別人家裡犯忌諱。」
His friend said,
"We have been good friends for many years, so that even if you were not to
be reborn in the
他朋友說：「我們是多年知交，不要說你是往生佛國，就是臥病不起，死在我家裡也應當，何必另找房子？現在我們這裡有很多信佛念佛的，如果你真有把握往生，也給我們這一方念佛的人看看，作一個榜樣。」
Having said
these words, his friend had two rooms in his house vacated and a bunk prepared.
Mr. Cheng bid a brief farewell to his friends, giving himself a good
shake, and sat on the bunk,
cross-legged, facing the west.
說完這話，他朋友就在自己家裡收拾出來兩間屋，搭一個舖。鄭居士和他的朋友簡單說幾句告辭的話，抖擻了抖擻身上，在舖上面向西，盤腿坐好
Then he said,
"I beg your leave for I am going now. Since we have gathered in the faith
of Buddha, I ask, most humbly, that you please invoke Buddha's name in seeing
me off."
說：「給諸位告假，我現在要走了！我們同事信佛一場，請諸位念佛送我一程吧！」
A friend said:
"Won't you give us a gatha as a token of remembrance?"
他的朋友在旁說：「你臨終時還不說幾句偈子，給我們作個紀念嗎？」
Mr. Cheng
replied: "lt is not necessary to give any gatha. You see how I may go without ado like
this. You may remember me by
following my example."
鄭居士說：「不用說偈子，就你們看到的我這個樣子，來去自如，你們就照我這樣行，這就是個很好的紀念。」
After hearing these words, they all recited
Buddha's name in bidding him goodbye. Mr. Cheng passed away smiling, in less
than fifteen minutes. Hence almost all the people in Pingtu knew that it was
good to practice Amidism. Many,
many people were thus led to believe in Buddhism.
說完這話大家念佛送他，不到一刻鐘工夫，就含笑往生了。因此在平度縣一帶，人人都知道念佛好，也引起很多人信佛。
Mr. Cheng's
younger brother had been disappointed in his elder brother, who had given up
the family and handed over their business to him in order to concentrate on the
practice of Amidism. Later, after
repeated persuasion by this elder brother, the younger one also came to believe
in Buddha's teaching and practiced Amidism, though rather reluctantly and not
in earnest. However, now he had
witnessed his elder brother's rebirth in the Pure Land while reciting Buddha's
name, clearly knowing in advance the hour of his departure, and going with
dignity and without fuss. He then
realized the absolute truth of Amidism. Afterwards, he did nothing but practice
Amidism. Three years later, he,
too, knew in advance the hour of his departure and passed away to be reborn in
the Pure Land, though he suffered some illness, and his passing was not as trouble-free
as his brother's had been.
鄭錫賓的弟弟起初看到他哥哥拋家捨業，專門去念佛，心裡不高興。後來經他的哥哥一再勸說，也勉強信佛、念佛，但並不懇切。此次親眼看見他哥哥念佛往生，預知時至，來去自如，知道念佛絕不是騙人的事，於是也一心一意的專門念佛，三年後也預知時至，念佛往生了。不過臨終時稍微有點病，不如他哥哥那樣痛快。
The third
example [37] is that of Mrs.
Chang, a devotee of Tsintao.
She had two children, a boy and girl. The family lived in poor circumstances.
Her husband was a rickshaw-puller, serving the area around the wharves of the
port. They lived near the Chan Shan
House, where the Society for the Study of Buddhism was founded. Arrangements were made for me to visit
the society and preach there every Sunday. After my sermon, the devotees held a
session for Amidist practice. Mrs. Chang took this opportunity to take refuge
in the Precious Three and heard the Dharma. She was very devout, practicing
Amidism at home on weekdays, and she brought her children to the society on
Sundays to listen to the sermons and to join the congregation in reciting
Buddha's name.
第三，是一位女居士張氏，青島人，生有一子一女。家境很貧寒，其夫在海港碼頭拉車為生。張氏住青島市內湛山精舍附近，精舍內立有佛學會。每到禮拜日，我由湛山寺到此講經，居士們聽完經後，再念一支香的佛。張氏藉此因緣，皈依三寶，得聞佛法，信佛很篤實。平素在家念佛，禮拜日即領其兩個孩子去佛學會聽經，聽完經後，照例跟大家一塊念佛。
One winter day in
1937, Mrs. Chang arose in the
morning and told her husband, "please take good care of the childreh, for
I am going away today to Buddha's Land."
二十六年冬，一日清早起來，張氏忽謂其夫曰：「你好好領著孩子過吧！我今天要往生佛國了。」
Her husband,
who was busy everyday earning a living and ignorant of Buddhism, angrily said,
"Oh, stop it. Isn't it enough
that we are so poor? Now you find it fit to put on such a play!"
其夫因為生活奔走，對佛法少熏習，乃怒目斥之曰：「得咧！我們家窮，還不夠受嗎？你還來扯這一套。」
After saying
this, he paid her no further
attention and went off to work.
說完這話後不睬她，仍去碼頭拉車。
Mrs. Chang turned to her children and said,
"Today I am going to the
張氏又囑其二子曰：「我今天要往西方極樂世界了！你們倆好好聽你父親的話，不要淘氣。」
The children,
both very young,
這時他兩個孩子，大的不過十歲，小的五、六歲，聽他母親說這話，也不知是什麼意思？仍舊門裡門外的跑著玩。
Mrs. Chang then did some household chores.
After washing and combing her hair, she put on her simple dress, old but
freshly laundered, as she had no new or fancy dress. She sat on the bed, with legs crossed,
facing the west, and passed away while invoking Buddha's name.
張氏把家裡的事情略微收拾一下，便洗洗臉、梳梳頭。因是窮家，也沒新衣服換，便換了一套漿洗過的舊衣服，到床上面西趺坐，念著佛就往生了。
Later, her two
children came inside expecting to eat, only to find their mother motionless,
sitting on the bed. Their food was
not prepared. She did not reply when they called. She did not budge when they pushed her. Then they realized that something
serious had happened to her. The children wept and told the neighbors, who
rushed in to see that Mrs. Chang, though apparently having been dead, for some
time, still looked alive. They
admired her achievement in the Amidist practice.
她兩個孩子，因在外邊玩的時間久，肚子餓了，回家吃飯。見其母在床上坐著並未煮飯，趨前呼之不應，以手推之仍是不動，這時兩個孩子才知道他母親已經死了。於是哭著跑到鄰居家去送信，鄰人聞訊趕至，見張氏雖死很久，仍是面目如生，並讚歎其念佛功夫深，
Later,
Mrs. Chang's husband came home from
the wharves. He wept
grievously. As he was so poor and
had no money for the funeral, members of the society raised the funds to take
care of the necessary arrangements.
後其夫由碼頭回來，痛哭一場。因家貧，無以為殮，乃由佛學會諸居士給湊款，處理其身後事宜。
In
conclusion, let us realize that the
most important thing in our life is to practice Amidism in order to put an end
to samsara, the cycles of birth and death. In all circumstances we must make
adjustments to our surroundings so that we may find time, even in our busy
schedules, to practice sitting in silent meditation and practice Amidism for
some time every day; While working, we can also practice Amidism silently in
our minds. Otherwise, indulging all
day in cruelty, stealing, lying, carnality, and evil thoughts will involve us in
wrongdoing, and creates evil karma which will surely
lead us to the three evil paths.
人生最要緊的事就是念佛了生死。無論如何，大家要按照自己的環境，忙裡偷閑來靜坐一會，念一個時間的佛。在工作時間也可以心裡默念。不然，如果整天淫、殺、盜、妄，作奸犯科，造種種業，難免要墮落三途，輪迴六道，將是受苦無盡了。
Buddha said in
the Surangama Sutra, "You owe me one life, and I repay you the debt. From such a cause and its associated
effects, we continue in Samsara through hundreds and thousands of eons. You
cherish my heart, and I admire your beauty. On account of this cause and its
associated factors, we are always in entanglements and bondage through hundreds
and thousands of eons. Only the
three evils-killing, stealing, and carnality--are basic evils. Because of their causes and related
factors, karmic consequences succeed each other."
佛在《楞嚴經》上說：「汝負我命，我還汝債，以是因緣，經百千劫，常在生死；汝愛我心，我憐汝色，以是因緣，經百千劫，常在纏縛；惟殺、盜、淫，三為根本，以是因緣，業果相續。」
Just think for a
moment how miserable it is to commit the evils of cruelty, stealing, and
carnality. I sincerely advise you to hasten to start Amidist practice and to
practice as much as you can. As the
saying states, one ejaculation of Buddha's name may
bring unlimited merits. One bow to
Buddha may eradicate as many sins as the sand grains in the
大家請想想，造殺、盜、淫業，是多麼苦！奉勸大家要快念佛，多念佛，所謂「念佛一聲，福增無量；禮佛一拜，罪滅河沙。」
I have tried to
tell you, generally and in a rather fragmentary way, of the benefits to be
gained by Amidist practice. For a
detailed and complete treatment, there are the five sutras of the
以上，把念佛的好處，很散漫的說了一個大概。至於詳細處和究竟處，有《淨土五經》、《淨土十要》等可參考。現在我為了啟發大家的信心，不過簡單一說。希望大家既然知道念佛的好處，要具足真信心，都攝六根，淨念相繼，踏踏實實，至至誠誠，老實念佛，將來同往西方極樂世界去聚會。
一九五○年庚寅一月一日於香港華南學佛院大光敬記
Note:
35. The Northeast is the
popular name for "
36. In some accounts of
Amidist practice, devout followers of the
37. To help the reader
understand the next story, it should be made clear that rebirth in the
38. This apparently rather
exaggerated statement should be taken only as encouragement towards the
continued physical practice of Buddhism, not literally nor as mathematically
exact (Editor's Note).
[End]
ORIGINAL VERSION
IN CHINESE
Respectfully recorded
by Ta Kuang on the first day of the first lunar month, 1950, in the
TRANSLATION INTO
ENGLISH
Piously
sponsored by a group of the Grand-master's disciples, including Dharma-masters and devontees,
who wish to commemmorate the Centennial of the Grandmaster's birth by
introducing this gem of his teachings to the western world, on the first day of
the sixth month 1973 (lunar calendar); in the Temple of Enlightenment, Bronx,
New York.
I
vow that when my life approaches its end,
All
obstructionswill be swept away;
I
will see Amitabha Buddha,
And
be born in his
When
reborn in the
I
will perfect and completely fulfill
Without
exception these Great Vows,
To
delight and benefit all beings.
The Vows of Samantabhadra
Avatamsaka Sutra
The
Teachings Of Great Master Yin Guang
Whether one is a layperson
or has left the home life, one should respect elders and be harmonious to those
surrounding him. One should endure what others cannot, and practice what others
can not achieve. One should take others' difficulties unto oneself and help
them succeed in their undertakings. While sitting quietly, one should often
reflect upon one's own faults, and when chatting with friends, one should not
discuss the rights and wrongs of others. In every action one makes, whether
dressing or eating, from dawn to dusk and dusk till dawn, one should not cease
to recite the Buddha's name. Aside from Buddha recitation, whether reciting
quietly or silently, one should not give rise to other improper thoughts. If
wandering thoughts appear, one should immediately dismiss them. Constantly
maintain a humble and repentful heart; even if one has upheld true cultivation,
one should still feel one's practice is shallow and never boast. One should
mind one's own business and not the business of others. Only look after the
good examples of others instead of bad ones. One should see oneself as mundane
and everyone else as Bodhisattvas. If one can cultivate according to these
teachings, one is sure to reach the Western Pure
Homage to Amitabha!
Amitabha!
"Wherever
the Buddha's teachings have been received, either in cities or countrysides,
people would gain inconceivable benefits. The land and people would be
enveloped in peace. The sun and moon will shine clear and bright. Wind and rain
would appear accordingly, and there will be no disasters. Nations would be
prosperous and there would be no use for soldiers or weapons. People would
abide by morality and accord with laws. They would be courteous and humble, and
everyone would be content without injustices. There would be no thefts or
violence. The strong would not dominate the weak and everyone would be settled
at their proper place in society."
* The Sutra of Amitatha's Purity,
Equality and understanding
DEDICATION
OF MERIT
May the merit and virtues
accrued from this work,
Adorn the Buddha's Pure Land,
Repaying the four kinds
of kindness above,
and relieving the sufferings
of
those in the Three Paths
below.
May those who see and hear of
this,
All bring forth the heart of
Understanding,
And live the Teachings for
the rest of this life,
Then be born together in
The
Homage to Amitabha Buddha!
NAMO AMITABHA
Reprinted and Donated for
free distribution by
The Corporatete Body of the
Buddha Educational Foundation
11th Foor, 55, Hang Chow S.
Rd. Sec 1,
Tel: 886-2-3951198, Far
886-2-3913415
Printed in
1997 June, 30000 copies