T51n2070_往生西方凈土瑞應傳
大正藏第 51 冊 No. 2070 往生西方凈土瑞應傳
No. 2070
往生西方凈土瑞應傳
夫以諸佛興慈多諸方便。唯往生一路易契機緣。詳往古之志誠。並感通於瑞典。則有沙門文諗釋子少康。于往生論中高僧傳內。標揚真實。序錄希奇。證丹誠感化之緣。顯佛力難思之用。致使古今不墜道俗歸心。再續玄風。重興盛事。使以發心之士堅固無疑。未起信之人依捉有路。聊申序耳。
慧遠法師第一
東晉朝僧慧遠法師雁門人也。卜居廬山。三十餘載。影不出山。跡不入俗。送客以虎溪為界。雖博群典。偏弘西方。巖下建凈土堂。晨夕禮懺。有朝士謝靈運高人劉遺民等。並棄世榮。同修凈土。信士都有一百二十三人。于無量壽像前。建齋立誓。遺民著文讚頌。感一仙人乘雲聽說。或奏清唄聲御長風。法師以義熙十二年八月六日。聖眾遙迎。臨終付屬。右脅而化。年八十三矣。
曇鸞法師第二
齊朝曇鸞法師家近五臺。洞明諸教。因得此土仙經十卷。欲訪陶隱居學仙術。后逢三藏菩薩問曰。佛法中有長生不死法勝此土仙經否。三藏唾地驚曰。此方何處有長生不死法。縱得延壽。年盡須墮。即將無量壽觀經授與鸞曰。此大仙方。依而行之。長得解脫。永離
【現代漢語翻譯】 現代漢語譯本： 《往生西方凈土瑞應傳》
夫諸佛發慈悲心，示現諸多方便法門，唯有往生凈土這一條路最容易與眾生的根機相應。詳細考察古代那些志誠修行之人的事蹟，都能夠感應到瑞相和典故。其中有沙門文諗、釋子少康，在《往生論》和《高僧傳》中，都標榜和宣揚了凈土法門的真實不虛，記載了許多希奇的事蹟，證明了以真誠心感化的因緣，彰顯了佛力不可思議的作用。使得古往今來，信奉凈土法門的道俗大眾，都沒有失去信心，再次延續了玄妙的宗風，重新興盛了這一殊勝的法事。使那些已經發心求生凈土的人，能夠更加堅定不移；讓那些尚未生起信心的人，能夠依循這條道路而行。我姑且寫下這篇序言。
慧遠法師第一
東晉朝代的僧人慧遠法師（Huiyuan）是雁門人。他在廬山居住，三十多年來，身影不曾離開廬山，足跡不曾進入世俗社會。以虎溪作為送客的界限。雖然廣泛研習各種經典，但特別弘揚西方凈土法門。在巖石下建造凈土堂，早晚禮拜懺悔。有朝廷官員謝靈運、高士劉遺民等人，都拋棄了世間的榮華，一同修習凈土法門。信徒總共有123人。在無量壽佛（Amitayus）像前，建齋併發誓。劉遺民撰寫文章讚頌，感得一位仙人乘雲前來聽法。有時空中奏響清妙的梵唄之聲，隨著長風飄蕩。慧遠法師在義熙十二年八月六日，聖眾遙遠前來迎接，臨終時囑咐後事，以右脅臥的姿勢圓寂，享年八十三歲。
曇鸞法師第二
齊朝的曇鸞法師（Tanluan）家靠近五臺山。他精通各種教義。曾經得到此土的仙經十卷，想要去拜訪陶隱居學習仙術。後來遇到一位三藏菩薩，問道：『佛法中有沒有長生不死之法，勝過此土的仙經？』三藏菩薩聽后，往地上吐唾沫，驚歎道：『這個地方哪裡有長生不死之法？即使能夠延長壽命，壽命終了時仍然要墮落。』於是將《無量壽觀經》（Amitayurdhyana Sutra）授予曇鸞法師，說道：『這才是真正的大仙方，依照它修行，就能夠長久地得到解脫，永遠脫離輪迴之苦。』
【English Translation】 English version: The Biography of Auspicious Responses of Rebirth in the Western Pure Land
Because all Buddhas arise with compassion and employ many expedient means, the path of rebirth [in the Pure Land] is the only one that easily accords with beings' capacities and conditions. Examining the sincere aspirations of those in the past, one can perceive auspicious signs and historical precedents. Among them are the monks Wenshen and Shizi Shaokang, who, in the 'Treatise on Rebirth' and 'Biographies of Eminent Monks,' highlighted the truth of the Pure Land teachings and recorded rare events, proving the karmic connection of sincere aspiration and revealing the inconceivable power of the Buddha. This has ensured that, from ancient times to the present, both monastics and laypeople have not lost faith, continuing the profound tradition and reviving this great undertaking, so that those who have already generated the aspiration [for rebirth] may be steadfast and without doubt, and those who have not yet aroused faith may have a path to follow. I offer this preface briefly.
First: Dharma Master Huiyuan
Dharma Master Huiyuan of the Eastern Jin Dynasty was a native of Yanmen. He resided at Mount Lu for over thirty years, his shadow never leaving the mountain, his footprints never entering the secular world. He used Tiger Creek as the boundary for bidding farewell to guests. Although he extensively studied various scriptures, he particularly propagated the Western Pure Land teachings. He built a Pure Land Hall at the foot of the mountain, where he performed prostrations and repentance every morning and evening. Courtiers such as Xie Lingyun and eminent scholars such as Liu Yimin abandoned worldly glory and cultivated the Pure Land together. There were a total of 123 believers. They established a vegetarian feast and made vows before the image of Amitayus (Immeasurable Life Buddha). Liu Yimin composed an essay in praise, which moved an immortal to ride a cloud and listen to the Dharma. Sometimes, pure and wonderful Brahma sounds resonated in the air, carried by the long wind. Dharma Master Huiyuan, on the sixth day of the eighth month of the twelfth year of Yixi, was remotely welcomed by the holy assembly. He entrusted his affairs at the time of his death and passed away lying on his right side, at the age of eighty-three.
Second: Dharma Master Tanluan
Dharma Master Tanluan of the Qi Dynasty lived near Mount Wutai. He was well-versed in various teachings. He once obtained ten volumes of immortal scriptures from this land and intended to visit Tao Hongjing to learn the art of immortality. Later, he encountered a Tripitaka Bodhisattva, who asked, 'In the Buddha-dharma, is there a method of longevity and immortality that surpasses the immortal scriptures of this land?' The Tripitaka Bodhisattva spat on the ground and exclaimed in surprise, 'Where in this place is there a method of longevity and immortality? Even if one obtains extended life, one must still fall [into samsara] when life ends.' He then gave the Amitayurdhyana Sutra (Contemplation Sutra of Immeasurable Life Buddha) to Tanluan, saying, 'This is the true great immortal formula. Practice according to it, and you will attain liberation forever and be eternally free from suffering.'
生死。鸞便須火遂焚仙經。忽於半夜見一梵僧入房。語鸞曰。我是龍樹菩薩。便說偈。已落葉不可更附枝。未來粟不可倉中求。白駒過隙不可暫駐。已去者叵反未來未可追。在今何在白駒難可回。法師乃知壽終。集弟子三百餘人。自執香爐面西。教誡門徒勸崇西方。以日初出時。齊聲唸佛。即便壽終。寺西五里有一尼寺。聞空中音樂西來東去。須臾又聞東來西去。
道珍禪師第三
梁朝道珍禪師于廬山唸佛。因作水觀。夢見水。百人乘船欲往西方。乃求附載。船上人不聽。珍曰。貧道一生修西方業。何故不聽。船上人曰。師業未圓。未誦彌陀經。並營浴室。於是船人一時俱發。珍既不得去。啼泣睡覺。乃誦經浴僧。多時又夢。一人乘白銀樓臺。舉手言曰。珍禪師。汝業已圓。好用其心。故來相報。定生西方。臨終夜。山頂如列數千炬火。異香滿寺。已後於經函中收得存生遺記。未終前並不說於人。
僧崖第四
後周朝僧崖住益州多寶寺。性少語言。不雜嬉戲。每遊山林。以終日。人問何故。答曰。人是可惡。我思之耳。于城西燒左手五指。道俗千萬擁之而哭。師曰。但守菩薩心。我無哭也。人問痛否。答曰。心既無痛。指何痛也。火燒手掌。骨髓沸涌。人問其故。答曰。緣諸眾生不能行忍。
【現代漢語翻譯】 現代漢語譯本 生死。鸞（Luán，人名）便須火遂焚仙經。忽然在半夜看見一位梵僧進入房間，告訴鸞說：『我是龍樹菩薩（Lóngshù Púsà，Nāgārjuna Bodhisattva）。』便說偈語：『已落的葉子不可能再回到樹枝上，未來的穀子不可能在糧倉中求得。白色的駿馬跑過縫隙，不可能暫時停留。已經過去的無法返回，未來還未到無法追逐。身處現在又在哪裡？白色的駿馬難以回頭。』法師這才知道壽命將盡，召集弟子三百餘人，親自拿著香爐面向西方，教誡門徒勸勉崇尚西方凈土。在太陽剛升起的時候，齊聲唸佛，便去世了。寺廟西邊五里有一座尼姑庵，聽到空中傳來音樂，從西向東而去，一會兒又聽到從東向西而去。
道珍禪師第三
梁朝道珍禪師（Dàozhēn Chánshī）在廬山唸佛。因為修習水觀，夢見水中，一百人乘船想要前往西方極樂世界，於是請求搭乘。船上的人不答應。道珍說：『貧道一生修習往生西方的功業，為什麼不答應？』船上的人說：『您的功業尚未圓滿，沒有誦讀《彌陀經》（Mítuó Jīng，Amitabha Sutra），並且營建浴室。』於是船上的人一時都出發了。道珍既然不能去，啼哭著醒來。於是誦讀《彌陀經》，為僧人沐浴，過了很久又做夢，一人乘坐白銀樓臺，舉手說：『珍禪師，您的功業已經圓滿，好好用心，故來相告，必定往生西方。』臨終的夜晚，山頂好像排列著數千支火炬，奇異的香味充滿寺廟。之後在經函中找到他生前留下的遺記，未去世前並不對人說。
僧崖第四
後周朝僧崖（Sēng Yá）住在益州多寶寺。性格沉默寡言，不參與嬉戲。經常遊覽山林，用一整天的時間。人們問他為什麼這樣，回答說：『人是可憎的，我思考這些罷了。』在城西燒掉左手的五根手指，僧俗數千人擁著他哭泣。僧崖說：『只要守護菩薩心，我沒有什麼可哭的。』人們問他痛嗎？回答說：『心既然沒有痛，手指有什麼痛呢？』火焰燃燒手掌，骨髓沸騰涌出。人們問他緣故，回答說：『因為眾生不能行忍。』
【English Translation】 English version Life and death. Luan (Luán, a person's name) then needed fire to burn the sacred texts. Suddenly, in the middle of the night, he saw a Buddhist monk enter the room and said to Luan, 'I am Nāgārjuna Bodhisattva (Lóngshù Púsà).' Then he recited a verse: 'Fallen leaves cannot return to the branch, future grains cannot be sought in the granary. A white horse passes through a crack, it cannot be paused even for a moment. What has passed cannot be returned, the future cannot be chased. Where is the present? The white horse is hard to turn back.' The Dharma master then knew that his life was coming to an end. He gathered more than three hundred disciples, personally held the incense burner facing west, and admonished his disciples to encourage reverence for the Western Pure Land. At the time when the sun first rose, they recited the Buddha's name in unison, and then he passed away. Five miles west of the temple, there was a nunnery, and they heard music in the air coming from west to east, and after a while, they heard it coming from east to west.
Zen Master Daozhen, the Third
During the Liang Dynasty, Zen Master Daozhen (Dàozhēn Chánshī) recited the Buddha's name at Mount Lu. Because he practiced water contemplation, he dreamed of water, and a hundred people were on a boat wanting to go to the Western Pure Land, so he asked to board. The people on the boat refused. Daozhen said, 'This poor monk has cultivated the karma of rebirth in the West all my life, why do you refuse?' The people on the boat said, 'Your karma is not yet complete, you have not recited the Amitabha Sutra (Mítuó Jīng), and you have not built a bathhouse.' Then the people on the boat all departed at once. Since Daozhen could not go, he woke up crying. Then he recited the Amitabha Sutra and bathed the monks. After a long time, he dreamed again, and a person riding a silver pavilion raised his hand and said, 'Zen Master Zhen, your karma is complete, make good use of your mind, so I come to tell you, you will surely be reborn in the West.' On the night of his death, the top of the mountain seemed to be lined with thousands of torches, and a strange fragrance filled the temple. Later, a posthumous note was found in the sutra box, which he did not tell anyone before his death.
Monk Cliff, the Fourth
During the Later Zhou Dynasty, Monk Cliff (Sēng Yá) lived in Duobao Temple in Yizhou. He was taciturn and did not engage in play. He often wandered in the mountains and forests, spending the whole day. People asked him why, and he replied, 'People are hateful, I am just thinking about these things.' He burned the five fingers of his left hand in the west of the city, and thousands of monks and laypeople surrounded him and wept. Monk Cliff said, 'Just guard the Bodhi mind, I have nothing to cry about.' People asked him if it hurt? He replied, 'Since the mind has no pain, what pain is there in the fingers?' The flames burned his palm, and the bone marrow boiled and surged out. People asked him the reason, and he replied, 'Because sentient beings cannot practice forbearance.'
今觀不忍者忍不燒者燒。又告眾曰。末劫輕慢嚚薄。見佛像故木頭。聞經如風過馬耳。燒手滅身。欲令信重佛法。謂弟子曰。我滅度后。好供養病人及醜陋者並畜生。凡斯之徒多是諸佛菩薩權化。自非大心平等。何能一切恭敬。或見天花及僧崖。披班衲錫杖。與六百僧。乘空西沒。
慧命禪師第五
後周朝慧命禪師太原人。與南嶽思禪師為道友。行方等懺。松下相看哭曰。即此兩處便可終焉。不經旬日逼疾。跏趺面西。唱佛來也。合掌而終。俱年八十三。時人夢見。天人幢幡。唱言善哉。來迎二師去。
靜靄禪師第六
後周朝靜靄禪師在俗時。入寺見地獄變相。謂同輩曰。審業如之。誰免斯苦。遂白母出家。常居林野。僧眾問曰。師應處世接化。乃喪德林泉。靄曰。道貴行用。不即在人余。觀時進退。且隱居耳。屬周武帝滅佛法。靄恨無力護法。告弟子曰。吾無益於世。當舍自身。跏趺盤石。駐納衣。乃自割衣。手足段佈於石上。引腸胃掛于樹枝。仍以刀割心。捧之而卒。遺書曰。諸有緣者。于佛法中。莫生退轉。必扶善利。五以三緣舍此身命。一者自見多過。二者不能護法。三者欲速見佛。乃述偈曰。愿諸眾生。聞我捨身。天耳成就。菩提究竟。此身不凈底。下屎囊。九孔出。如滿堤塘。
【現代漢語翻譯】 現代漢語譯本：現在看到不應該忍受的事情卻忍受，不應該焚燒的東西卻焚燒。又告訴眾人說：『末法時代的人輕慢愚昧。看見佛像就認為是木頭，聽聞佛經就像風吹過馬的耳朵一樣。』（有人）焚燒手指，捨棄身體，想要使人信重佛法。告訴弟子們說：『我圓寂之後，要好好供養病人以及醜陋的人和畜生。凡是這些人，大多是諸佛菩薩爲了方便教化而示現的。如果不是具有大慈悲心和平等心的人，怎麼能夠對一切眾生都恭敬呢？』（有人）看見天花和僧崖（人名），穿著破舊的僧衣，拿著錫杖，與六百個僧人，乘空向西而去。
慧命禪師第五
後周朝的慧命禪師是太原人。與南嶽思禪師是道友。一起修行方等懺法。在松樹下互相看著哭泣說：『就在這兩個地方可以終老了。』不到十天就生病了，跏趺坐著面向西方，唱著『佛來了』，合掌而終。兩人都八十三歲。當時有人夢見，天人拿著幢幡，唱著『善哉，善哉』，來迎接兩位禪師離去。
靜靄禪師第六
後周朝的靜靄禪師在俗家的時候，進入寺廟看見地獄變相圖，對同伴們說：『審判業報如果真是這樣，誰能免除這種痛苦呢？』於是告訴母親要出家。常常居住在山林曠野。僧眾問他說：『您應該在世間接引教化眾生，現在卻喪失了在德行之林中修行的機會。』靜靄禪師說：『道貴在實行和運用，難道只在於我一個人嗎？我觀察時機，選擇進退，暫且隱居罷了。』正趕上週武帝滅佛法，靜靄禪師遺憾自己沒有力量保護佛法，告訴弟子們說：『我對於世間沒有什麼益處，應當捨棄自身。』於是跏趺坐在盤石上，用納衣覆蓋身體，然後割破衣服，將手腳的布條一段段地放在石頭上，拉出腸胃掛在樹枝上，又用刀割開自己的心，捧著它而死。留下遺書說：『各位有緣人，對於佛法，不要產生退轉之心，一定要扶持善事利益。我用三種因緣捨棄這個身命：一是自己看到自己有很多過錯；二是不能保護佛法；三是想要快速見到佛。』於是作偈說：『愿諸位眾生，聽聞我捨身，天耳得以成就，菩提得以究竟。這個身體是不乾淨的，下面是屎尿囊，九個孔竅流出污穢，就像滿堤的池塘。』
【English Translation】 English version: Now, (people) endure what should not be endured, and burn what should not be burned. He further told the assembly: 'In the degenerate age, people are frivolous and ignorant. They see a Buddha image as just a piece of wood, and hear the sutras as wind passing through a horse's ears.' (Some) burn their fingers and sacrifice their bodies, wanting to make people believe in and value the Buddha's teachings. He told his disciples: 'After my Nirvana, take good care of the sick, the ugly, and even animals. All these beings are mostly manifestations of Buddhas and Bodhisattvas for the sake of expedient teaching. If one does not have great compassion and equanimity, how can one be respectful to all beings?' (Someone) saw celestial flowers and the monk Sengyai (name), wearing patched robes and carrying a staff, going west into the sky with six hundred monks.
Fifth: Chan Master Huiming
Chan Master Huiming of the Later Zhou Dynasty was from Taiyuan. He and Chan Master Nanyue Si were Dharma friends. Together they practiced the Fangdeng Repentance. Under the pine trees, they looked at each other and wept, saying: 'We can end our lives in these two places.' Before ten days had passed, he fell ill, sat in the lotus position facing west, and chanted 'The Buddha is coming,' joining his palms together and passing away. Both were eighty-three years old. At that time, people dreamed of celestial beings holding banners, chanting 'Excellent, excellent,' coming to welcome the two masters to depart.
Sixth: Chan Master Jing'ai
Chan Master Jing'ai of the Later Zhou Dynasty, when he was a layman, entered a temple and saw a depiction of the hell realms. He said to his companions: 'If the judgment of karma is truly like this, who can escape this suffering?' Thereupon, he told his mother that he wanted to leave home. He often lived in forests and fields. Monks asked him: 'You should be in the world guiding and teaching beings, but now you are losing the opportunity to cultivate in the forest of virtue.' Chan Master Jing'ai said: 'The Way values practice and application; is it only about me? I observe the times, choose to advance or retreat, and am temporarily living in seclusion.' It happened that Emperor Wu of the Zhou Dynasty was destroying the Buddha's teachings. Chan Master Jing'ai regretted that he had no power to protect the Dharma, and told his disciples: 'I am of no benefit to the world; I should give up my own body.' Thereupon, he sat in the lotus position on a flat rock, covered his body with a patched robe, then tore his clothes, placing pieces of cloth from his hands and feet on the stone, pulled out his intestines and hung them on tree branches, and then cut open his heart with a knife, holding it in his hands until he died. He left a letter saying: 'All those who have affinity, do not generate thoughts of retreat from the Buddha's teachings, and be sure to support good deeds and benefits. I am giving up this life with three causes: first, I see many faults in myself; second, I cannot protect the Dharma; third, I want to see the Buddha quickly.' Thereupon, he composed a verse saying: 'May all sentient beings, hearing of my giving up my body, achieve heavenly ears and ultimately attain Bodhi. This body is unclean, below is a bag of excrement and urine, nine orifices flowing with filth, like a pond with overflowing banks.'
捨身穢形。愿生凈土。一念花開。彌陀佛所。
顗禪師第七
隋朝天臺顗禪師穎川人。陳代講凈名經次。忽見三道寶階從空而下。數十梵僧執爐。入堂繞顗三幣。顗遂告曰。吾從生已來。坐向西方。念阿彌陀佛摩訶般若觀音勢至。威神之力不過此也。吾多請觀音懺悔。從染疾來。西方之念彌切。吾應隨去。有送藥者。答曰。病不與身合。年不與心合。藥豈能遣病乎。吾生勞毒器。死脫休歸。觀音勢至今來迎我。令唱法花經題。贊曰。法門父母。慧解由生。微妙難測。絕於今日。又唱無量壽經。贊曰。四十八愿。莊嚴凈土。花池寶樹。易往無人。又命維那曰。臨終聞鐘。增其正念。且各默然。吾將去矣。言訖而終。年六十。開皇十七年十一月二十四日遷化。造寺四十五所。度僧四千人。寫經十五藏。造金銀旃檀像十萬余體。即智者法空大師也。
僧道喻第八
隋朝僧道喻于開覺寺念阿彌陀佛。造栴檀像長三寸。后道喻忽死。經七日卻穌曰。初見一賢者往生至寶池邊。賢者繞花三幣。花便開敷。遂入而坐。喻繞花三幣。花不為開。以手撥花。花隨萎落。阿彌陀佛告言。汝且還彼國。懺悔眾罪。香湯沐浴。明星出時。我來迎汝。汝造我像。因何太小。喻白言。心大即大。心小即小。言訖像遍於虛空
【現代漢語翻譯】 現代漢語譯本：捨棄這污穢的肉身，愿往生清凈的佛國凈土。一旦心中生起一念向佛之心，蓮花便會盛開，而我便能到達阿彌陀佛的居所。
顗禪師第七
隋朝的天臺宗顗禪師是穎川人。在陳朝講《凈名經》時，忽然看見三道寶階從空中降下，幾十位梵僧手持香爐，進入佛堂繞著顗禪師轉了三圈。顗禪師於是說：『我從出生以來，一直面向西方，唸誦阿彌陀佛、摩訶般若、觀音菩薩、勢至菩薩的名號。仰仗他們的威神之力，才能有此景象。我多次祈請觀音菩薩懺悔。自從染病以來，往生西方的念頭更加迫切。我應該要隨他們去了。』有人送藥來，顗禪師回答說：『病與身體不相合，壽命與心念不相合，藥物怎麼能治好我的病呢？我活著是勞累的毒器，死了就能解脫迴歸。觀音菩薩和勢至菩薩現在來迎接我，讓我唱誦《法華經》的題目。』讚歎說：『法門是父母，智慧和理解由此而生。微妙深奧難以測度，今日之後就告別了。』又唱誦《無量壽經》，讚歎說：『四十八大愿，莊嚴了極樂凈土。蓮花池和珍寶樹，容易前往卻沒有人去。』又命令維那說：『臨終聽到鐘聲，要增加我的正念。大家都保持沉默，我就要走了。』說完就圓寂了，享年六十歲。開皇十七年十一月二十四日遷化。他建造了四十五所寺廟，度化了四千名僧人，抄寫了十五藏經，建造了金銀旃檀佛像十萬多尊。他就是智者法空大師。
僧道喻第八
隋朝的僧人道喻在開覺寺唸誦阿彌陀佛的名號，並製造了一尊三寸長的栴檀佛像。後來道喻忽然去世，經過七天後又甦醒過來說：『起初我看見一位賢者往生到寶池邊。賢者繞著蓮花轉了三圈，蓮花便盛開，於是進入其中坐下。我繞著蓮花轉了三圈，蓮花卻沒有打開。我用手撥開蓮花，蓮花隨即凋謝。阿彌陀佛告訴我：『你先回到你的世界，懺悔各種罪過，用香湯沐浴，等到啟明星出現的時候，我來迎接你。你造我的佛像，為什麼造得這麼小？』道喻回答說：『心大佛就大，心小佛就小。』說完，佛像就遍佈了虛空。
【English Translation】 English version: Abandoning this defiled and impure body, I vow to be reborn in the pure land of the Buddha. The moment a thought of devotion arises in my mind, a lotus flower will bloom, and I will reach the abode of Amitabha Buddha (Amituofo, Buddha of Infinite Light).
Chan Master Yi the Seventh
Chan Master Yi of the Tiantai school (Tiantai, a major school of Chinese Buddhism) of the Sui Dynasty was a native of Yingchuan. During the Chen Dynasty, while lecturing on the Vimalakirti Sutra (Jingming Jing, a Mahayana Buddhist text), he suddenly saw three jeweled stairways descending from the sky. Dozens of Brahma monks (fanseng, monks from India) holding censers entered the hall and circled Yi three times. Yi then said, 'Since my birth, I have always faced the West, reciting the names of Amitabha Buddha (Amituofo, Buddha of Infinite Light), Maha Prajna (Mohe Bore, Great Wisdom), Avalokiteshvara Bodhisattva (Guanyin Pusa, Bodhisattva of Compassion), and Mahasthamaprapta Bodhisattva (Shizhi Pusa, Bodhisattva of Great Strength). It is only through their divine power that I am witnessing this scene. I have repeatedly prayed to Avalokiteshvara Bodhisattva (Guanyin Pusa, Bodhisattva of Compassion) for repentance. Since falling ill, my desire to be reborn in the West has become even more urgent. I should go with them.' Someone brought medicine, and Yi replied, 'Illness is not in harmony with the body, and lifespan is not in harmony with the mind. How can medicine cure my illness? My life is a vessel of toil and poison; death will bring liberation and return. Avalokiteshvara Bodhisattva (Guanyin Pusa, Bodhisattva of Compassion) and Mahasthamaprapta Bodhisattva (Shizhi Pusa, Bodhisattva of Great Strength) have come to welcome me, asking me to chant the title of the Lotus Sutra (Fahua Jing, one of the most important sutras in Mahayana Buddhism).' He praised, 'The Dharma is the parent, from which wisdom and understanding arise. Its subtlety is immeasurable, and today marks its end.' He then chanted the Infinite Life Sutra (Wuliangshou Jing, the principal sutra of Pure Land Buddhism), praising, 'The forty-eight vows adorn the Pure Land. The lotus ponds and jeweled trees are easy to reach, yet no one goes.' He then instructed the director of monks, 'When you hear the bell at my death, increase my mindfulness. Everyone remain silent, for I am about to depart.' After saying this, he passed away at the age of sixty. He passed away on the twenty-fourth day of the eleventh month of the seventeenth year of the Kaihuang era. He built forty-five temples, ordained four thousand monks, copied fifteen collections of scriptures, and created over one hundred thousand gold, silver, and sandalwood images of the Buddha. He was the Great Master Zhizhe Fakong.
Monk Daoyu the Eighth
During the Sui Dynasty, the monk Daoyu recited the name of Amitabha Buddha (Amituofo, Buddha of Infinite Light) at Kaijue Temple and made a three-inch-long sandalwood statue of the Buddha. Later, Daoyu suddenly died, but after seven days, he revived and said, 'At first, I saw a virtuous person reborn by the jeweled pond. The virtuous person circled the lotus flower three times, and the lotus flower bloomed, and he entered and sat down. I circled the lotus flower three times, but the lotus flower did not open. I tried to open the lotus flower with my hand, but the lotus flower withered. Amitabha Buddha (Amituofo, Buddha of Infinite Light) told me, 'You should return to your world first, repent of your sins, bathe in fragrant water, and when the morning star appears, I will come to welcome you. Why did you make my statue so small?' Daoyu replied, 'If the heart is big, the Buddha is big; if the heart is small, the Buddha is small.' After he said this, the statue filled the void.
。即依香湯沐浴。一心懺悔。白眾人曰。為喻唸佛。明星出時。化佛來迎。光明眾皆聞見。即便命終。時開皇八年矣。
登法師第九
隋朝登法師于并州興國寺講涅槃經。道俗來聽。若長若幼。口授阿彌陀佛名。勸共往生。至開皇十二年。異香迎接。殯送之日。香云遍一切聚落。
洪法師第十
隋朝洪法師并州人。一生精進不執錢寶。常念西方。期彌陀佛。臨終時。見兜率天童男童女來迎。法師曰。我期西方。不生天上。令徒眾唸佛。口曰西方佛來迎也。言訖命終。當仁壽四年矣。
道綽禪師第十一
唐朝綽禪師并州人。玄忠寺講觀經二百遍。三昧七歲並解唸佛。自穿樓珠。勸人唸佛。語常含笑。不曾面背西語善導曰。道綽恐不往生。愿師入定為佛得否。善匯入定。見佛百餘尺曰。道綽現修唸佛三昧。不知舍此報身得往生否。又問。何年月得生。答曰。伐樹連下斧。無緣莫共語。還家莫辭苦。又令綽懺悔。一者安居經像于淺處。自居安穩房中。二者作功德使出家人。對十方僧懺悔。三者因修建傷損含生。對眾生懺悔。又問。終時有何瑞相令人見聞。答曰。亡日我放白毫。遠照東方。此光現時。來生我國。果至亡日。三道光白毫照于房內。又見曇鸞法師光。七寶池中語曰。凈土已
【現代漢語翻譯】 現代漢語譯本：於是用香湯沐浴，一心懺悔，告訴眾人說：『因爲念佛的緣故，當明星出現的時候，化佛前來迎接，光明大眾都聽聞看見。』說完就去世了。那時是開皇八年。
登法師第九
隋朝的登法師在并州興國寺講解《涅槃經》。僧俗前來聽講，無論年長年幼，都口授阿彌陀佛（Amitabha Buddha）的名號，勸導大家共同往生西方極樂世界。到開皇十二年，有奇異的香氣前來迎接，殯葬那天，香云遍佈所有的村落。
洪法師第十
隋朝的洪法師是并州人，一生精進修行，不執著于錢財寶物，常常唸誦西方極樂世界，期望往生到阿彌陀佛（Amitabha Buddha）的凈土。臨終時，看見兜率天（Tushita Heaven）的童男童女前來迎接。法師說：『我期望往生西方極樂世界，不生到天上。』讓弟子們唸佛，口中說西方極樂世界的佛來迎接我了。說完就去世了。那時是仁壽四年。
道綽禪師第十一
唐朝的道綽禪師是并州人，在玄忠寺講解《觀經》二百遍，七歲時就精通三昧（Samadhi）並且理解唸佛的法門。自己穿樓珠，勸人唸佛。說話時常帶著笑容，不曾背對著西方。他問善導大師說：『道綽恐怕不能往生，希望師父入定觀察我能否往生佛國。』善匯入定后，看見佛身百餘尺，說：『道綽現在修行唸佛三昧（Samadhi），不知道捨棄這個報身後能否往生。』又問：『什麼時候能夠往生？』回答說：『伐樹連下斧，無緣莫共語，還家莫辭苦。』又讓道綽禪師懺悔：一是將經書佛像安放在淺顯易見的地方，自己住在安穩的房間中；二是做功德供養出家人，對著十方僧眾懺悔；三是因為修建寺廟而傷損了含靈眾生，對著眾生懺悔。又問：『臨終時有什麼瑞相讓人見聞？』回答說：『去世那天我放出白毫光，遠遠照耀東方。這光出現的時候，就來生到我的國土。』果然到了去世那天，三道光芒從白毫中射出，照耀在房間內。又看見曇鸞法師（Tanluan）在七寶池中說：『凈土已
【English Translation】 English version: Then he bathed with fragrant water, repented wholeheartedly, and said to the assembly: 'Because of reciting the Buddha's name, when the morning star appears, the manifested Buddha will come to greet me, and the light will be heard and seen by all.' After saying this, he passed away. That was the eighth year of the Kaihuang era.
Deng, the Dharma Master, the Ninth
In the Sui Dynasty, Dharma Master Deng lectured on the Nirvana Sutra at Xingguo Temple in Bingzhou. Monastics and laypeople came to listen, both old and young. He orally taught the name of Amitabha Buddha (Amitabha Buddha), encouraging everyone to be reborn in the Western Pure Land together. By the twelfth year of the Kaihuang era, a strange fragrance came to greet him. On the day of the funeral, fragrant clouds covered all the villages.
Hong, the Dharma Master, the Tenth
In the Sui Dynasty, Dharma Master Hong was from Bingzhou. Throughout his life, he diligently practiced, not clinging to money or treasures. He constantly recited the name of the Western Pure Land, hoping to be reborn in the Pure Land of Amitabha Buddha (Amitabha Buddha). At the time of his death, he saw boys and girls from Tushita Heaven (Tushita Heaven) coming to greet him. The Dharma Master said, 'I hope to be reborn in the Western Pure Land, not in the heavens.' He instructed his disciples to recite the Buddha's name, saying, 'The Buddha of the Western Pure Land is coming to greet me.' After saying this, he passed away. That was the fourth year of the Renshou era.
Master Daochuo, the Eleventh
In the Tang Dynasty, Master Daochuo was from Bingzhou. He lectured on the Contemplation Sutra two hundred times at Xuanzhong Temple. At the age of seven, he mastered Samadhi (Samadhi) and understood the Dharma of reciting the Buddha's name. He strung together beads himself, encouraging people to recite the Buddha's name. He always spoke with a smile and never turned his back on the West. He asked Great Master Shandao, 'Daochuo is afraid that he will not be reborn in the Pure Land. I hope that the Master can enter Samadhi and observe whether I can be reborn in the Buddha's land.' After Shandao entered Samadhi, he saw a Buddha body more than a hundred feet tall and said, 'Daochuo is now practicing the Samadhi (Samadhi) of reciting the Buddha's name. I do not know whether he can be reborn after abandoning this retribution body.' He also asked, 'When will I be able to be reborn?' The answer was, 'Chop the tree with consecutive axe blows; do not speak with those who have no affinity; do not complain of hardship when returning home.' He also asked Daochuo to repent: first, to place the sutras and Buddha images in an easily visible place and live in a safe room; second, to make offerings to the Sangha and repent before the monks of the ten directions; and third, to repent before all sentient beings for the harm caused to living beings during the construction of the temple. He also asked, 'What auspicious signs will there be at the time of death that people can see and hear?' The answer was, 'On the day of my death, I will emit a white beam of light, shining far to the east. When this light appears, I will be reborn in my land.' Indeed, on the day of his death, three beams of light shot out from his white hair, illuminating the room. He also saw Dharma Master Tanluan (Tanluan) in the Seven Treasure Pond, saying, 'The Pure Land is already'
成。余報未盡。紫雲境上三度現。
善導禪師第十二
唐朝善導禪師姓朱。泗州人也。少出家。時見西方變相嘆曰。何當托質蓮臺棲神凈土。及受具戒。妙開律師共看觀經。喜交嘆乃曰。修余行業幣僻難成。唯此觀門定超生死。遂至綽禪師所問曰。唸佛實得往生否。師曰。各辯一蓮花。行道七日。不萎者即得往生。又東都英法師講華嚴經四十遍。入綽禪師道場。游三昧而嘆曰。自恨多年空尋文疏勞身心耳。何期唸佛不可思議。禪師曰。經有誠言。佛豈妄語。禪師平生常樂乞食。每自責曰。釋迦尚乃分衛。善導何人端居索供。乃至沙彌並不受禮。寫彌陀經十萬卷。畫凈土變相二百鋪。所見塔廟無不修葺。佛法東行。未有禪師之盛矣。
炫法師第十三
唐朝炫法師并州人。逢綽禪師講觀經。方始迴心。五年專唸佛。一日一夜禮千拜。唸佛七萬遍。恐壽終倍加精進。夢見釋迦佛文殊贊法華經。又夢見三道向西去。第一道總是俗人。第二道上道俗相兼。第三道上唯有僧。口曰總是往生人。
岸禪師第十四
唐朝岸禪師并州人。修往生業。每行方等懺。臨終時。觀音勢至二菩薩于空中現。召內畫工人。無能畫者。忽感二人曰。西京來。欲往臺山。便與圖寫訖。一去無蹤。師謂弟子曰。誰能
【現代漢語翻譯】 成。余報未盡。紫雲境上三度現。
現代漢語譯本： 善導禪師第十二
唐朝善導禪師（Shandao, a Chan master of the Tang Dynasty）姓朱，是泗州人。他年少時出家。當時見到西方極樂世界的景象，感嘆道：『何時能託身于蓮花臺，將精神安棲於凈土？』等到受了具足戒后，與妙開律師一起研讀《觀無量壽經》。他欣喜交加地感嘆道：『修習其他行業，弊端多且難以成就，唯有這觀想之門，必定能超越生死。』於是前往綽禪師（Chuo, a Chan master）處請教，問道：『唸佛真的能夠往生嗎？』綽禪師說：『各自辯認一朵蓮花，行道七日，不凋謝的就能往生。』又有東都的英法師講《華嚴經》四十遍，進入綽禪師的道場，在三昧中游歷後感嘆道：『後悔多年來空尋經文疏解，勞累身心。哪裡想到唸佛如此不可思議！』禪師說：『經書有誠實之言，佛怎麼會說謊呢？』禪師一生都喜歡乞食，常常自責說：『釋迦牟尼佛尚且托缽乞食，善導是什麼人，竟然端坐著索取供養？』甚至沙彌都不接受他的禮拜。他書寫《阿彌陀經》十萬卷，繪製凈土變相圖二百幅。凡是見到的塔廟，沒有不修繕的。佛法東傳以來，沒有像禪師這樣盛況的。
炫法師第十三
唐朝炫法師（Xuan, a Dharma master of the Tang Dynasty）是并州人。遇到綽禪師講解《觀無量壽經》，才開始迴心向佛。五年專心念佛，一日一夜禮拜千次，唸佛七萬遍。擔心壽命將盡，更加精進。夢見釋迦牟尼佛（Sakyamuni Buddha）、文殊菩薩（Manjusri）讚歎《法華經》。又夢見三條道路向西而去，第一條道路上全是俗人，第二條道路上道士和俗人相兼，第三條道路上只有僧人，口中都說自己是往生之人。
岸禪師第十四
唐朝岸禪師（An, a Chan master of the Tang Dynasty）是并州人。修習往生之業，每次都舉行方等懺法。臨終時，觀音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）在空中顯現。召集宮廷畫工，沒有能畫出來的。忽然來了兩個人說：『從西京來，想要前往臺山。』便為他畫了出來，畫完后就消失了。禪師對弟子說：『誰能』
【English Translation】 成。余報未盡。紫雲境上三度現。
English version: Twelfth Master Chan Shandao
During the Tang Dynasty, Master Chan Shandao (Shandao, a Chan master of the Tang Dynasty), whose surname was Zhu, was a native of Sizhou. He became a monk at a young age. Upon seeing the transformations of the Western Pure Land, he sighed, 'When will I be able to entrust myself to a lotus pedestal and rest my spirit in the Pure Land?' After receiving the full precepts, he and Lawyer Miaokai studied the Visualization Sutra together. Overjoyed, he exclaimed, 'Cultivating other practices is flawed and difficult to achieve. Only this method of visualization will surely transcend birth and death.' He then went to Master Chan Chuo (Chuo, a Chan master) and asked, 'Is it truly possible to be reborn in the Pure Land through mindfulness of the Buddha?' Master Chuo replied, 'Let each of you identify a lotus flower. If it does not wither after seven days of practice, then you will be reborn.' Furthermore, Dharma Master Ying of Dongdu lectured on the Avatamsaka Sutra forty times. He entered Master Chan Chuo's monastery, wandered in samadhi, and exclaimed, 'I regret having spent so many years searching for textual explanations in vain, exhausting my body and mind. Who would have thought that mindfulness of the Buddha is so inconceivable!' The Chan master said, 'The sutras contain truthful words; how could the Buddha lie?' Throughout his life, the Chan master enjoyed begging for food. He often reproached himself, saying, 'Even Sakyamuni Buddha (Sakyamuni Buddha) begged for alms; who is Shandao to sit idly and demand offerings?' He even refused to accept the salutations of novice monks. He wrote the Amitabha Sutra one hundred thousand times and painted two hundred depictions of the Pure Land transformations. He repaired every pagoda and temple he saw. Since the eastward transmission of Buddhism, there has never been such a flourishing as with this Chan master.
Thirteenth Dharma Master Xuan
During the Tang Dynasty, Dharma Master Xuan (Xuan, a Dharma master of the Tang Dynasty) was a native of Bingzhou. He encountered Master Chan Chuo lecturing on the Visualization Sutra and began to turn his heart towards Buddhism. For five years, he focused on mindfulness of the Buddha, prostrating a thousand times day and night, and reciting the Buddha's name seventy thousand times. Fearing that his life was coming to an end, he became even more diligent. He dreamed of Sakyamuni Buddha (Sakyamuni Buddha) and Manjusri Bodhisattva (Manjusri) praising the Lotus Sutra. He also dreamed of three paths leading westward. The first path was filled with laypeople, the second path contained a mixture of Daoists and laypeople, and the third path contained only monks, all of whom proclaimed themselves to be reborn in the Pure Land.
Fourteenth Master Chan An
During the Tang Dynasty, Master Chan An (An, a Chan master of the Tang Dynasty) was a native of Bingzhou. He cultivated the practice of rebirth in the Pure Land, and each time he performed the Fangdeng repentance ceremony. As he was dying, Avalokitesvara Bodhisattva (Avalokitesvara) and Mahasthamaprapta Bodhisattva (Mahasthamaprapta) appeared in the sky. He summoned court painters, but none were able to depict them. Suddenly, two people arrived, saying, 'We come from Xijing and wish to go to Mount Tai.' They painted the images for him, and then disappeared. The Chan master said to his disciples, 'Who can'
逐我往西去。最少童子曰。愿隨去。便入道場端坐而終。春秋八十矣。垂拱元年正月七日遷化。
大行禪師第十五
大行禪師齊州人也。入太山草衣木食。求法華三昧。感普賢菩薩現身。教師念阿彌陀佛。經三七日。夜將半時。忽見琉璃地。心眼洞明十方佛。后疾右脅而終。葬后棺槨異香數日不散。儀貌如生都不異也。
藏禪師第十六
藏禪師汾州人也。出門遍禮塔廟。不受俗道拜先起制心止於六賊。一念覺而無失。每為僧事。代于奴僕。見垢衣潛收洗補。盛夏脫衣入草喂之蚊蝄。命終之日。諸天次第來請不去。及至凈土化佛來迎。方始而往。
感法師第十七
感法師居長安千福寺。博通經典。不信念佛。問善導和尚曰。唸佛之事如何門。答曰。君能專唸佛。當自有證。又問。頗見佛否。師曰。佛語何可疑哉。遂三七日入道場未有其應。自恨罪深故絕食畢命。師止而不許。三年專志。遂得見佛金色玉毫。證得三昧。乃自造往生決疑論七卷。臨終佛迎。合掌西來或向西卒。
懷玉禪師第十八
懷玉禪師姓高。臺州涌泉寺居。一食不啖家種。不衣絲蠶。常自業懺悔萬萬余反。誦彌陀觀經三十萬遍。日課佛名五萬口。蚤虱放生。長坐不臥。天寶六年六月九日。見西方聖眾
【現代漢語翻譯】 現代漢語譯本： 追隨我向西去。最小的童子說：『我願意跟隨您去。』於是便進入道場端坐而終。享年八十歲。垂拱元年正月七日圓寂。
大行禪師第十五
大行禪師是齊州人。進入太山，身穿草衣，食用木果，尋求《法華三昧》。感應到普賢菩薩（Samantabhadra Bodhisattva）現身，教導禪師唸誦阿彌陀佛（Amitābha）。經過三七二十一天，在半夜時分，忽然看見琉璃地，心眼洞明，照見十方諸佛。後來因病右脅而終。葬后棺槨散發奇異香味，數日不散。儀容相貌如生，與生前沒有差別。
藏禪師第十六
藏禪師是汾州人。出門遍禮塔廟，不接受世俗禮節，總是先於他人起身，制止自己的心念，專注于降伏六賊（眼、耳、鼻、舌、身、意）。一旦覺悟，便不會再犯錯。經常為僧眾做事，代替奴僕。看見僧人的舊衣服，便悄悄地收起來洗補。盛夏時節，脫下自己的衣服，放在草叢中喂蚊蟲。臨命終時，諸天次第前來邀請，禪師不去。等到凈土化佛前來迎接，才往生西方。
感法師第十七
感法師居住在長安千福寺。博通經典，但不相信念佛法門。問善導和尚說：『唸佛這件事，應該如何入門？』善導和尚回答說：『您如果能專心念佛，自然會有證悟。』又問：『能見到佛嗎？』善導和尚說：『佛的話怎麼可以懷疑呢？』於是感法師用三七二十一天的時間進入道場，但沒有得到任何感應。他自恨罪孽深重，於是絕食想要結束生命。善導和尚制止了他，不許他這樣做。感法師於是用三年的時間專心念佛，最終得見佛的金色身和玉毫相，證得了三昧。於是親自撰寫了《往生決疑論》七卷。臨終時，佛來迎接，感法師合掌向西而逝，或者說向西圓寂。
懷玉禪師第十八
懷玉禪師姓高，是臺州涌泉寺的僧人。吃飯不吃自己家種的糧食，不穿絲綢衣物。經常自己懺悔業障，超過萬萬遍。誦讀《彌陀觀經》（Amitayurdhyana Sutra）三十萬遍。每天唸誦佛名五萬聲。將蚤虱放生，長期端坐不臥。天寶六年六月九日，看見西方聖眾。
【English Translation】 English version: Follow me westward. The youngest boy said, 'I am willing to follow you.' Then he entered the monastery, sat in meditation, and passed away. He was eighty years old. He passed away on the seventh day of the first month of the Chuigong era.
The Fifteenth: Dahang Chan Master
Dahang Chan Master was a native of Qizhou. He entered Mount Tai, wearing grass clothing and eating wood fruits, seeking the Samadhi of the Lotus Sutra. He was moved by the appearance of Samantabhadra Bodhisattva (普賢菩薩), who taught the Chan Master to recite Amitābha (阿彌陀佛). After twenty-one days, around midnight, he suddenly saw a land of lapis lazuli, and his mind's eye clearly saw the Buddhas of the ten directions. Later, he passed away lying on his right side due to illness. After his burial, a strange fragrance emanated from the coffin for several days. His appearance was lifelike, no different from when he was alive.
The Sixteenth: Zang Chan Master
Zang Chan Master was a native of Fenzhou. He went out to pay respects at pagodas and temples everywhere, not accepting secular greetings, always rising before others, restraining his mind, and focusing on subduing the six thieves (眼、耳、鼻、舌、身、意 - eye, ear, nose, tongue, body, and mind). Once awakened, he would not make mistakes again. He often did things for the Sangha, taking the place of servants. Seeing soiled clothing, he would secretly collect, wash, and mend it. In the height of summer, he would take off his clothes and place them in the grass to feed the mosquitoes. On the day of his death, the devas came one after another to invite him, but he did not go. Only when a manifested Buddha from the Pure Land came to greet him did he then depart.
The Seventeenth: Dharma Master Gan
Dharma Master Gan resided at Qianfu Temple in Chang'an. He was well-versed in the scriptures but did not believe in reciting the Buddha's name. He asked Venerable Shandao, 'How should one enter the practice of reciting the Buddha's name?' Venerable Shandao replied, 'If you can single-mindedly recite the Buddha's name, you will naturally have realization.' He further asked, 'Can one see the Buddha?' Venerable Shandao said, 'How can the Buddha's words be doubted?' Thereupon, Dharma Master Gan entered the monastery for twenty-one days, but there was no response. He regretted his deep sins and attempted to end his life by fasting. Venerable Shandao stopped him and did not allow it. Dharma Master Gan then focused his mind for three years, and finally saw the Buddha's golden body and jade-white hair, and attained Samadhi. He then personally wrote seven volumes of 'Resolving Doubts about Rebirth.' At the time of his death, the Buddha came to greet him, and Dharma Master Gan, with palms together, passed away facing west, or it is said he passed away in the west.
The Eighteenth: Chan Master Huaiyu
Chan Master Huaiyu's surname was Gao, and he resided at Yongquan Temple in Taizhou. He did not eat food grown by his own family, nor did he wear silk clothing. He constantly repented of his karmic obstacles, more than ten million times. He recited the Amitayurdhyana Sutra (彌陀觀經) three hundred thousand times. He recited the Buddha's name fifty thousand times daily. He released fleas and lice. He sat in meditation for long periods and did not lie down. On the ninth day of the sixth month of the Tianbao era, he saw the holy assembly of the West.
數若恒沙。見一人擎白銀臺當窗而入。禪師曰。我之功課得金臺。便加功唸佛。空中告言。頂上圓光。光明遍空。語門徒曰。退後莫交觸光。至臨終時。光色轉盛。乃說偈曰。
清凈皎潔無塵垢 蓮華化生為父母 我修行來經十劫 出示閻浮受眾罪 一生苦行超十劫 永離娑婆歸凈土
說偈已見紫金臺含笑而終。肉身現在臺州涌泉寺。
僧法智第十九
僧法智住在天臺。唸佛為業。性多粗率。不拘律儀。人每謂曰。犯吉羅罪。九百歲入地獄。即信聞經一稱阿彌陀佛滅八十億劫生死重罪。便於國清寺兜率臺晝夜唸佛。時人不信。忽遍辭道俗。我欲往生。令親識設一日齋。至日中夜。無疾而終。金色光明照數百里。野雉驚鳴。江上船人謂言天曉。
僧道昂第二十
僧道昂于相州講法華經。忽見眾音樂從空中來。告此兜率天故下相迎。昂曰。天道生死根本。由來不願。所念西方耳。言訖見西方伎樂旋轉來迎。信至不得久駐。言畢香爐隨手。于高座上端然奄化。
僧雄俊第二十一
僧雄俊姓周。城都人。善講說無戒行。所得施利非法而用。又還俗入軍營殺戮。逃難卻入僧中。大曆年中。見閻羅王判入地獄。俊高聲曰。雄俊若入地獄。三世諸佛即妄語。王曰。佛不曾
【現代漢語翻譯】 數若恒沙（像恒河沙粒一樣多）。見一人擎白銀臺當窗而入。禪師曰：『我之功課得金臺，便加功唸佛。』空中告言：『頂上圓光，光明遍空。』語門徒曰：『退後莫交觸光。』至臨終時，光色轉盛。乃說偈曰： 『清凈皎潔無塵垢，蓮華化生為父母，我修行來經十劫，出示閻浮（指人間）受眾罪，一生苦行超十劫，永離娑婆（指充滿缺陷的世界）歸凈土（指阿彌陀佛的極樂世界）。』 說偈已見紫金臺含笑而終。肉身現在臺州涌泉寺。 僧法智第十九 僧法智住在天臺。唸佛為業。性多粗率，不拘律儀。人每謂曰：『犯吉羅罪（一種較輕的罪），九百歲入地獄。』即信聞經一稱阿彌陀佛滅八十億劫生死重罪。便於國清寺兜率臺晝夜唸佛。時人不信。忽遍辭道俗，『我欲往生。』令親識設一日齋。至日中夜，無疾而終。金色光明照數百里。野雉驚鳴。江上船人謂言天曉。 僧道昂第二十 僧道昂于相州講法華經。忽見眾音樂從空中來。告此兜率天（佛教欲界六天之一，彌勒菩薩所在）故下相迎。昂曰：『天道生死根本，由來不願，所念西方耳。』言訖見西方伎樂旋轉來迎。信至不得久駐。言畢香爐隨手，于高座上端然奄化。 僧雄俊第二十一 僧雄俊姓周，城都人。善講說無戒行。所得施利非法而用。又還俗入軍營殺戮。逃難卻入僧中。大曆年中，見閻羅王判入地獄。俊高聲曰：『雄俊若入地獄，三世諸佛即妄語。』王曰：『佛不曾』
【English Translation】 Countless as the sands of the Ganges. He saw a person holding a white silver platform entering through the window. The Chan (Zen) master said, 'My practice deserves a golden platform, so I will intensify my recitation of Buddha's name.' A voice from the sky announced, 'A halo above his head, light illuminating the sky.' He told his disciples, 'Step back and do not touch the light.' As he approached his death, the light grew even brighter. Then he spoke this verse: 'Pure and bright, without dust or defilement, born from a lotus flower as parents, I have cultivated for ten kalpas (aeons), appearing in Jambudvipa (the human world) to bear the sins of all beings, a lifetime of ascetic practices surpassing ten kalpas, forever leaving Samsara (the world of suffering) and returning to the Pure Land (Amitabha's blissful realm).' After reciting the verse, he saw a purple-gold platform and passed away with a smile. His physical body is now at Yongquan Temple in Taizhou. Monk Fazhi, the nineteenth Monk Fazhi lived in Tiantai. He practiced reciting the Buddha's name as his main practice. He was often rough and unrestrained, not adhering to the rules of discipline. People often said, 'He commits a Giluo offense (a minor offense), and will enter hell for nine hundred years.' He then believed that reciting Amitabha Buddha's name once, as mentioned in the scriptures, could extinguish the heavy sins of eighty billion kalpas of birth and death. Therefore, he recited the Buddha's name day and night at the Tushita Platform (a heaven in Buddhist cosmology, the abode of Maitreya Bodhisattva) in Guoqing Temple. People did not believe him. Suddenly, he bid farewell to both monks and laypeople, saying, 'I wish to be reborn in the Pure Land.' He asked his relatives and friends to prepare a vegetarian meal for one day. At midday and night, he passed away without illness. Golden light illuminated hundreds of miles. Wild pheasants cried out in alarm. Boatmen on the river said that it was dawn. Monk Daoang, the twentieth Monk Daoang was lecturing on the Lotus Sutra in Xiangzhou. Suddenly, he saw music coming from the sky. It announced that the Tushita Heaven (one of the six heavens in the Desire Realm of Buddhism, where Maitreya Bodhisattva resides) had sent beings to welcome him. Ang said, 'The heavenly realm is the root of birth and death. I have never desired it. I only think of the Western Pure Land.' After speaking, he saw musicians from the Western Pure Land coming to welcome him in a rotating manner. His faith was so strong that he could not stay any longer. After speaking, the incense burner fell from his hand, and he passed away peacefully on the high seat. Monk Xiongjuan, the twenty-first Monk Xiongjuan's surname was Zhou, and he was from Chengdu. He was good at lecturing but had no moral discipline. He used the offerings he received unlawfully. He also returned to secular life, joined the army, and committed killings. Fleeing from trouble, he re-entered the monastic order. During the Dali era, he saw Yama (the King of Hell) judge him to enter hell. Juan shouted loudly, 'If Xiongjuan enters hell, then all the Buddhas of the three worlds are liars.' The King said, 'The Buddha never'
妄語。俊曰。觀經下品下生。造五逆罪臨終十念尚得往生。俊雖造罪。不作五逆。若論唸佛。不知其數。言訖往生西方。乘臺而去。
尼法藏第二十二
宋朝尼法藏金陵建福寺住。禪業高遠。謂同學曇敬。吾立身行道。志在西方。后忽染患。初見阿彌陀佛與諸聖眾省問法藏疾。光明照耀一寺。眾咸見。因爾而終也。
尼凈真第二十三
尼凈真住長安積善寺。納衣乞食一生無瞋。讀金剛經萬八千遍。專精唸佛。顯慶五年七月染患。語弟子曰。五月內十度見阿彌陀佛。又兩度見極樂世界寶蓮華童子游戲。又有聖僧。五度授記曰。我當作佛。又曰。吾得上品往生。趺趺而終。經宿卻醒語弟子曰。吾得菩薩位也。遍歷十方供養諸佛。言訖而終。光照于寺。
尼法勝第二十四
尼法勝吳縣人。進修禪寂。唸佛為業。訓誘道俗。皆勸往生。得病自知不差。臥見一僧。報曰。此病不差。須專唸佛。又見。二僧偏袒。執花立在床前。光明照我身。言訖而終。
尼悟性第二十五
尼悟性洛陽人。于衡州遇照阇梨。發願唸佛萬遍。大曆六年。入臺山。忽染患。聞空中音樂。尼曰。我聞。得中品上生。見同唸佛人。西方盡有蓮華也。身金色光明。時年二十四矣。
尼大明第二十六
【現代漢語翻譯】 現代漢語譯本 妄語。 俊曰：『觀經』（《觀無量壽經》的簡稱）下品下生，造五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）臨終十念尚且能夠往生。我俊雖然造罪，但不作五逆。若論唸佛，不知其數。』說完就往生西方，乘臺而去。 尼法藏第二十二 宋朝尼法藏，住在金陵建福寺，禪修造詣高深。她對同學曇敬說：『我立身行道，志在西方。』後來忽然染病，最初見到阿彌陀佛（西方極樂世界的教主）與諸聖眾來探望法藏的疾病，光明照耀整個寺廟，眾人都看見了。因此而終。 尼凈真第二十三 尼凈真住在長安積善寺，身穿粗布衣，靠乞食為生，一生沒有嗔恨心。讀《金剛經》（佛教經典）一萬八千遍，專心精進唸佛。顯慶五年七月染病，告訴弟子說：『五個月內十次見到阿彌陀佛，又兩次見到極樂世界寶蓮華童子游戲。』又有聖僧五次授記說：『我將來會成佛。』又說：『我得上品往生。』然後跏趺坐而終。過了一夜卻醒來，告訴弟子說：『我得到菩薩位了，遍歷十方供養諸佛。』說完就去世了，光芒照耀著寺廟。 尼法勝第二十四 尼法勝是吳縣人，精進修習禪定，以唸佛為功課。訓導僧俗，都勸他們往生西方極樂世界。得病後自知不能痊癒，躺著看見一個僧人，告訴她說：『這個病不會好，必須專心念佛。』又看見兩個僧人偏袒右肩，手執鮮花站在床前，光明照耀她的身體。說完就去世了。 尼悟性第二十五 尼悟性是洛陽人，在衡州遇到照阇梨（梵語 आचार्य，意為軌範師），發願唸佛萬遍。大曆六年，前往臺山。忽然染病，聽到空中傳來音樂。尼姑說：『我聽見，我得中品上生，看見一同唸佛的人，西方極樂世界都有他們的蓮花。』身體呈現金色光明，當時二十四歲。 尼大明第二十六
【English Translation】 English version False Speech. Jun said, 'According to the 'Contemplation Sutra' (short for the 'Contemplation Sutra of Immeasurable Life'), even those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from a Buddha) can still be reborn in the Pure Land with ten recitations at the time of death. Although I, Jun, have committed sins, I have not committed the five heinous crimes. As for reciting the Buddha's name, I have done so countless times.' After saying this, she was reborn in the Western Pure Land and departed on a platform. Nun Fazang (Dharma Store) the Twenty-Second During the Song Dynasty, Nun Fazang lived in Jianfu Monastery in Jinling. Her Zen practice was profound and far-reaching. She said to her fellow practitioner Tan Jing, 'I establish myself in practicing the Way, and my aspiration is in the Western Pure Land.' Later, she suddenly fell ill. Initially, she saw Amitabha Buddha (the principal Buddha of the Western Pure Land) and the assembly of sages visiting Fazang's illness. The light illuminated the entire monastery, and everyone saw it. Because of this, she passed away. Nun Jingzhen (Pure Truth) the Twenty-Third Nun Jingzhen lived in Jishen Monastery in Chang'an. She wore coarse clothing, begged for food, and was without anger throughout her life. She recited the 'Diamond Sutra' (a Buddhist scripture) eighteen thousand times and diligently focused on reciting the Buddha's name. In the seventh month of the fifth year of Xianqing, she fell ill and told her disciples, 'Within five months, I have seen Amitabha Buddha ten times, and I have also seen the jeweled lotus flower children playing in the Pure Land of Ultimate Bliss twice.' There were also holy monks who five times predicted, 'I will become a Buddha in the future.' She also said, 'I will be reborn in the upper grade.' Then she passed away in a seated lotus position. After a night, she woke up and told her disciples, 'I have attained the position of Bodhisattva and have traveled throughout the ten directions to make offerings to all Buddhas.' After saying this, she passed away, and light illuminated the monastery. Nun Fasheng (Dharma Victory) the Twenty-Fourth Nun Fasheng was from Wu County. She diligently practiced Zen meditation and made reciting the Buddha's name her practice. She instructed both monastics and laypeople, encouraging them all to be reborn in the Western Pure Land of Ultimate Bliss. After becoming ill, she knew she would not recover. Lying down, she saw a monk who told her, 'This illness will not get better; you must focus on reciting the Buddha's name.' She also saw two monks with their right shoulders bared, holding flowers and standing in front of her bed, and light illuminated her body. After saying this, she passed away. Nun Wuxing (Realization of Nature) the Twenty-Fifth Nun Wuxing was from Luoyang. In Hengzhou, she met Acharya Zhao (Sanskrit आचार्य, meaning teacher of conduct) and vowed to recite the Buddha's name ten thousand times. In the sixth year of Dali, she went to Mount Tai. Suddenly, she fell ill and heard music in the air. The nun said, 'I hear that I will be reborn in the upper level of the middle grade and see that all those who recite the Buddha's name together have their lotus flowers in the Western Pure Land.' Her body manifested golden light. She was twenty-four years old at the time. Nun Daming (Great Illumination) the Twenty-Sixth
尼大明㳂州人也。遇綽禪師講無量壽經。教唸佛業。尼念時。先著凈衣。口含沉香。靜室課誦。三四年間相續不斷。臨終之時。眾睹光明。內聞沉水。香氣來迎。於此而終。
沙彌二人第二十七
沙彌二人并州開化寺居。其少沙彌語大沙彌曰。兄作凈土業。何如沙彌。忻然而同志。經十五年。大者先亡。到西方見阿彌陀佛白言。我有少弟。得生此否。佛言。汝因他發心。汝尚得生。彼何疑哉。且還閻浮。勤念我名。三年之後俱來見我。還更卻穌。具說上事。後年二沙彌心開眼凈。同見菩薩來迎。地即震動。天花散空。一時俱逝。隨愿往生。
童子阿曇遠第二十八
童子宋朝時人也。年十八持菩薩戒。事含禪師。修凈土業。恒向師主懺悔。夜四更忽自唸誦。師驚問。答曰。見佛黃金色。幡花滿空。自西而來。俄然而卒。異香不散數日。
童子魏師贊第二十九
童子魏師贊年十四雍州人也。事靜禪師。發心唸佛日夜相續。永徽三年。遇疾命終。還穌啟母曰。阿彌陀佛今見在此。兒隨往生。言訖而終。東西鄰人見亡家屋上。五色光明西上騰雲。
烏場國王第三十
烏場國王萬機之暇。謂左右曰。朕為國主。不免無常。聞西方可以棲神。日夜六時念佛行道。並奏樂。
【現代漢語翻譯】 現代漢語譯本 尼大明，㳂州人。她遇到綽禪師講解《無量壽經》，教導唸佛法門。尼大明唸佛時，先穿上乾淨的衣服，口中含著沉香，在安靜的房間里認真誦經。三四年間，從未間斷。臨終之時，眾人都看到光明，並聞到沉水的香味，香氣前來迎接，她就在這祥瑞中去世了。
沙彌二人 第二十七
有兩個沙彌住在并州開化寺。其中年輕的沙彌對年長的沙彌說：『師兄修習凈土法門，怎麼樣啊？』年長的沙彌欣然同意，兩人志同道合。過了十五年，年長的沙彌先去世了。他到了西方極樂世界，見到阿彌陀佛（Amitabha Buddha），稟告說：『我有一個小師弟，他能往生到這裡嗎？』佛說：『你因為他而發心，你尚且能夠往生，他還懷疑什麼呢？你先回到閻浮提（Jambudvipa，指我們所居住的這個世界），勤奮唸誦我的名號，三年之後，你們一起再來見我。』年長的沙彌還陽復甦，詳細地說了上面的事情。第二年，兩個沙彌心開眼凈，一同看見菩薩前來迎接，大地隨即震動，天花飄散在空中，兩人同時去世，隨愿往生西方極樂世界。
童子阿曇遠 第二十八
童子阿曇遠是宋朝時的人。十八歲時受持菩薩戒，侍奉含禪師，修習凈土法門。他經常向師父懺悔。一天夜裡四更時分，忽然自己唸誦起來。禪師驚醒后詢問他，他回答說：『我看見佛是黃金色，幡花滿佈天空，從西方而來。』說完就去世了。奇異的香味數日不散。
童子魏師贊 第二十九
童子魏師贊，十四歲，雍州人。他侍奉靜禪師，發心唸佛，日夜相續不斷。永徽三年，生病去世。之後又甦醒過來，告訴他的母親說：『阿彌陀佛現在就在這裡，我要跟隨他往生了。』說完就去世了。東西兩邊的鄰居看見他家屋頂上，五彩光明向西邊騰空而去。
烏場國王 第三十
烏場國王在處理政務的閑暇之餘，對身邊的人說：『我身為國王，也免不了無常（impermanence，指世事變化無常）。聽說西方極樂世界可以安身立命，我日夜六時念佛修行，並且演奏音樂。』
【English Translation】 English version Ni Daming was a person from Yongzhou. She encountered Chan Master Chuo lecturing on the Sutra of Immeasurable Life, teaching the practice of reciting the Buddha's name. When Ni Daming recited, she would first put on clean clothes, hold incense in her mouth, and diligently recite scriptures in a quiet room. She continued this practice without interruption for three or four years. At the time of her death, everyone witnessed light and smelled the fragrance of aloeswood, which came to greet her. She passed away in this auspicious manner.
Two Shramanas (Novice Monks) - Twenty-seventh
Two shramanas resided in Kaihua Temple in Bingzhou. The younger shramana said to the elder shramana, 'How is your practice of the Pure Land Dharma, elder brother?' The elder shramana gladly agreed, and they shared the same aspiration. After fifteen years, the elder one passed away first. He went to the Western Pure Land and, upon seeing Amitabha Buddha (Amitabha Buddha), reported, 'I have a younger brother. Can he be reborn here?' The Buddha said, 'You generated the aspiration because of him, and you are able to be reborn. What doubt should he have? Return to Jambudvipa (Jambudvipa, referring to the world we live in) and diligently recite my name. After three years, come and see me together.' The elder shramana revived and recounted the above events in detail. The following year, the two shramanas' minds opened and their eyes cleared. They both saw Bodhisattvas coming to greet them. The earth shook, and heavenly flowers scattered in the sky. They passed away simultaneously, reborn in the Western Pure Land according to their wishes.
Child Adhyamaruci - Twenty-eighth
The child Adhyamaruci lived during the Song Dynasty. At the age of eighteen, he received the Bodhisattva precepts and served Chan Master Han, practicing the Pure Land Dharma. He constantly repented to his teacher. One night, at the fourth watch (around 1-3 am), he suddenly began reciting on his own. The Chan Master, startled, asked him. He replied, 'I saw the Buddha in golden color, with banners and flowers filling the sky, coming from the West.' He then passed away. The extraordinary fragrance lingered for several days.
Child Wei Shizan - Twenty-ninth
The child Wei Shizan, fourteen years old, was from Yongzhou. He served Chan Master Jing, generating the aspiration to recite the Buddha's name continuously day and night. In the third year of the Yonghui era, he fell ill and died. He revived and told his mother, 'Amitabha Buddha is here now. I will follow him to be reborn.' After saying this, he passed away. Neighbors to the east and west saw five-colored light rising from the roof of his house, ascending into the clouds towards the West.
King of Udyana - Thirtieth
The King of Udyana, amidst his busy affairs of state, said to his attendants, 'As a king, I cannot escape impermanence (impermanence, referring to the impermanence of the world). I have heard that the Western Pure Land is a place where one can find refuge. I recite the Buddha's name and practice the Dharma six times a day and night, and I also play music.'
每日請百僧。王與夫人親手行食。三十餘年精專無替。臨終神色怡和。西方聖眾來迎。祥瑞不一。
隋朝皇后第三十一
隋文帝皇后雖居宮室。深厭女身。日誦西方。至臨終時。異香滿宮。從空而至。文帝問阇提斯那。是何祥瑞。西方有佛。號阿彌陀。皇后業高。神生彼國。故有斯瑞。
晉朝劉遺民第三十二
晉朝劉遺民柴桑二縣令。依遠大師修道。修唸佛三昧。時始涉半年。於三昧中見佛毫光伸手引接。請佛求僧愿。速舍壽而生凈土。居山一十五年。自知亡日。與眾辭端坐而化。當義熙十五年。年五十七矣。
唐朝觀察使韋之晉第三十三
唐朝韋之晉立行慈深。建西方道場。念阿彌陀佛。懺悔愿生西方。行菩薩道。守護佛法。轉正法輪。度脫含識。至六月內。面西跏趺合掌。念阿彌陀佛六十聲。忽爾化世。異香滿宅。內外皆聞。祥瑞不可稱說。
唐朝元子平第三十四
唐朝元子平大曆九年。于潤州觀音寺發心。念阿彌陀佛一萬遍。經三月。日忽染患。夜聞空中異香音樂。病人歡喜動地。空中有人告曰。粗樂已過。細樂續來。經日唸佛而終。的生凈土。數日異香。
宋朝魏世子第三十五
宋朝魏世子父子三人修西方。唯妻不信。女年十四死。七日卻回
【現代漢語翻譯】 現代漢語譯本 每日供養一百位僧人。國王與王后親自佈施食物。三十多年來，精進專注，從未間斷。臨終時神色安詳喜悅，西方極樂世界的聖眾前來迎接，各種吉祥的徵兆數不勝數。
隋朝皇后第三十一
隋文帝的皇后雖然身居宮中，卻深感厭惡女身。每日誦唸阿彌陀佛，祈願往生西方極樂世界。臨終之時，奇異的香氣充滿宮殿，從空中而來。文帝詢問阇提斯那（Jhatisena，人名），這是什麼祥瑞。阇提斯那回答說：『西方有佛，名為阿彌陀佛（Amitabha）。皇后修行精進，神識往生彼國，所以才有這樣的祥瑞。』
晉朝劉遺民第三十二
晉朝的劉遺民擔任柴桑二縣的縣令。他依止慧遠（Huiyuan）大師修習佛法，修習唸佛三昧（nianfo-samadhi，唸佛禪定）。開始修習大約半年時，在三昧中見到佛陀的毫光，伸手引導接引他。他向佛陀祈求，希望能夠迅速捨棄壽命，往生凈土。在山中居住十五年後，他預知自己往生的日子，與眾人告別后，端坐而逝。時間是義熙十五年，享年五十七歲。
唐朝觀察使韋之晉第三十三
唐朝的韋之晉立身行事慈悲深厚，建立了西方道場。他念誦阿彌陀佛（Amitabha），懺悔罪業，發願往生西方極樂世界，行菩薩道（Bodhisattva path），守護佛法，轉正法輪（turn the Dharma wheel），度脫一切眾生。在六月里，他面向西方，雙腿跏趺，雙手合掌，唸誦了六十聲阿彌陀佛，忽然去世。奇異的香氣充滿整個住宅，內外都能聞到，吉祥的徵兆無法用言語來形容。
唐朝元子平第三十四
唐朝的元子平在大曆九年，在潤州觀音寺發心，唸誦阿彌陀佛一萬遍。過了三個月，他忽然染病。夜晚，他聽到空中傳來奇異的香氣和音樂。病人歡喜雀躍。空中有人告訴他說：『粗妙的音樂已經過去，更細妙的音樂即將到來。』過了一天，他念佛而終，確實往生了凈土。數日之內，異香不散。
宋朝魏世子第三十五
宋朝的魏世子父子三人一同修習西方凈土法門，只有他的妻子不相信。他的女兒十四歲時去世，七天後卻又復活。
【English Translation】 English version Every day, he offered food to a hundred monks. The king and queen personally distributed the food. For more than thirty years, they were diligent and focused, never wavering. At the time of his death, his expression was peaceful and joyful, and the holy assembly of the Western Pure Land came to welcome him. Auspicious signs were countless.
Empress of the Sui Dynasty, Thirty-first
Although the Empress of Emperor Wen of the Sui Dynasty resided in the palace, she deeply厭惡(yanwu, detested) her female body. Daily, she recited the name of Amitabha (Amitabha), vowing to be reborn in the Western Pure Land. At the time of her death, a strange fragrance filled the palace, coming from the sky. Emperor Wen asked Jhatisena (Jhatisena, a person's name), 'What is this auspicious sign?' Jhatisena replied, 'In the West, there is a Buddha named Amitabha (Amitabha). The Empress's practice was profound, and her spirit was reborn in that land, hence this auspicious sign.'
Liu Yimin of the Jin Dynasty, Thirty-second
Liu Yimin of the Jin Dynasty served as the magistrate of the two counties of Chaisang. He relied on Master Huiyuan (Huiyuan, a monk's name) to cultivate the Way, practicing the nianfo-samadhi (nianfo-samadhi, Buddha-name recitation samadhi). After about half a year of practice, in samadhi, he saw the Buddha's radiant light, extending his hand to guide and receive him. He prayed to the Buddha, hoping to quickly relinquish his life and be reborn in the Pure Land. After living in the mountains for fifteen years, he knew the day of his death. He bid farewell to the assembly and passed away in a seated posture. It was the fifteenth year of Yixi, and he was fifty-seven years old.
Wei Zhijin, Commissioner of Observation of the Tang Dynasty, Thirty-third
Wei Zhijin of the Tang Dynasty established himself with deep compassion. He established a Western Pure Land Dharma center. He recited Amitabha (Amitabha), repented of his karmic offenses, vowed to be reborn in the Western Pure Land, practiced the Bodhisattva path (Bodhisattva path), protected the Buddha Dharma, turned the Dharma wheel (turn the Dharma wheel), and liberated all sentient beings. In the sixth month, he faced west, sat in the lotus position, joined his palms, and recited Amitabha sixty times. Suddenly, he passed away. A strange fragrance filled the entire residence, both inside and outside could smell it. The auspicious signs were indescribable.
Yuan Ziping of the Tang Dynasty, Thirty-fourth
In the ninth year of Dali, Yuan Ziping of the Tang Dynasty made a vow at Guanyin Temple in Runzhou to recite Amitabha ten thousand times. After three months, he suddenly fell ill. At night, he heard strange fragrances and music in the air. The patient rejoiced and was overjoyed. Someone in the air told him, 'The coarse music has passed, and finer music is coming.' After a day, he passed away reciting the Buddha's name, and was indeed reborn in the Pure Land. For several days, the strange fragrance did not dissipate.
The Heir Apparent Wei of the Song Dynasty, Thirty-fifth
The Heir Apparent Wei of the Song Dynasty and his three sons cultivated the Western Pure Land Dharma together, only his wife did not believe. His daughter died at the age of fourteen, but returned to life after seven days.
。啟母曰。兒見西方。父兄三人已有蓮華。后當化生。唯娘獨無。兒今暫歸相報。至後孃依兒教日念西方。四人盡得往生。
張元祥第三十六
唐朝張元祥上都人。稟性純直。日念西方。開皇二年六月三日辰時。索飯齋曰。賢聖相待。食畢焚香對西方。正念而終。送至墓所。異香光明蓋覆墓所。
隋朝恒州人第三十七
隋朝恒州人無姓名。唸佛以小豆為數。滿三十六石。齋后慶贊行豆。散與齋人。觀音勢至二人。形容憔悴自曰。乞食。答曰。弟子愿生西方。更無相礙。師來乞食。深起本心。食后唯聞異香。乘空一時而去。開皇八年九月耳。
張鍾馗第三十八
張鍾馗同州人。販雞為業。永徽九年臨終。見宅南群雞集。忽見一人著緋皂衣。驅雞唱言啄啄。其雞四度上啄兩眼。出血在床。酉時值善光寺唸佛僧弘道。令鋪聖像。念阿彌陀佛。忽然異香。奄然而逝。
汾州人第三十九
汾州人不得姓。殺牛為業。臨重病。見數頭牛逼其身。告妻子曰。請僧救我。請僧至。病人曰。師誦佛經。如弟子重罪還救得否。師曰。觀經中說臨終十念尚得往生。佛豈妄言。忽爾異香滿室便終。眾人皆見異香瑞色祥雲繞其宅上矣。
房翥第四十
代州房翥曾勸一老人唸佛。其
【現代漢語翻譯】 現代漢語譯本：母親問道：『兒子你看到了什麼？』（往生者之）子回答說：『我看見西方世界，父親和哥哥三人都已經有了蓮花（往生之處），以後將會化生在那裡。只有母親您還沒有。兒子現在暫時回來告知您。』之後，母親依照兒子所教導的，每日唸誦西方（阿彌陀佛），四人都得以往生（西方凈土）。
張元祥第三十六
唐朝的張元祥是上都人。天性純樸正直，每日唸誦西方（阿彌陀佛）。開皇二年六月三日辰時，準備好飯食，說道：『賢聖（諸佛菩薩）在等待我。』吃完飯後，焚香面對西方，正念（阿彌陀佛）而終。送葬到墓地時，奇異的香氣和光明覆蓋了墓地。
隋朝恒州人第三十七
隋朝恒州恒州人，沒有留下姓名。唸佛時用小豆計數，總共念滿了三十六石（古代容量單位）。齋戒之後，慶賀讚歎，並將豆子分發給齋戒的人。觀音（Avalokiteśvara）菩薩和勢至（Mahāsthāmaprāpta）菩薩二人，形容憔悴，自己說：『我們是來乞食的。』（恒州人）回答說：『弟子我願往生西方（凈土），不再有任何阻礙。師父您來乞食，深深觸動了我的本心。』吃完飯後，只聞到奇異的香氣，（兩位菩薩）乘空一時離去。這件事發生在開皇八年九月。
張鍾馗第三十八
張鍾馗是同州人，以販賣雞為業。永徽九年臨終時，看見住宅南面聚集了很多雞。忽然看見一個人穿著緋色的官服，驅趕著雞，唱著『啄啄』的聲音。那些雞四次啄他的兩眼，血流在床上。酉時，正好善光寺唸佛的僧人弘道（法師）來到，讓他鋪設聖像，唸誦阿彌陀佛（Amitābha）。忽然出現奇異的香氣，張鍾馗安然而逝。
汾州人第三十九
汾州人，沒有留下姓氏，以殺牛為業。臨終重病時，看見幾頭牛逼近他的身體。告訴妻子兒女說：『請僧人來救我。』請來僧人後，病人說：『師父您誦讀佛經，像我這樣罪孽深重的人還能救得了我嗎？』僧人說：『《觀經》（《觀無量壽經》）中說，臨終十念（阿彌陀佛）尚且能夠往生，佛怎麼會說妄語呢？』忽然奇異的香氣充滿房間，病人便去世了。眾人都看見奇異的香氣和瑞色祥雲環繞在他的住宅上。
房翥第四十
代州的房翥曾經勸一位老人唸佛。其
【English Translation】 English version: His mother asked: 'Son, what do you see?' The son (of the deceased) replied: 'I see the Western World, where my father and two brothers already have lotus flowers (places of rebirth), and they will be born there through transformation in the future. Only you, mother, do not have one yet. I am now temporarily returning to inform you.' Afterwards, the mother followed her son's teachings, reciting the name of the West (Amitābha) daily, and all four of them were able to be reborn (in the Western Pure Land).
Zhang Yuanxiang, Thirty-sixth
Zhang Yuanxiang of the Tang Dynasty was a native of Shangdu. He was pure and upright in nature, and recited the name of the West (Amitābha) daily. On the third day of the sixth month of the second year of the Kaihuang era, at the hour of chen (7-9 AM), he prepared a meal and said: 'The sages (Buddhas and Bodhisattvas) are waiting for me.' After finishing the meal, he burned incense facing the West, and passed away while being mindful (of Amitābha). When he was sent to the burial place, a strange fragrance and light covered the burial place.
Person from Hengzhou in the Sui Dynasty, Thirty-seventh
A person from Hengzhou in the Sui Dynasty, whose name was not recorded, used small beans to count the number of times he recited the Buddha's name, filling thirty-six shi (an ancient unit of volume). After fasting, he celebrated and praised, and distributed the beans to those who had fasted with him. Avalokiteśvara (Guanyin) Bodhisattva and Mahāsthāmaprāpta (Shizhi) Bodhisattva, looking emaciated, said to him: 'We are here to beg for food.' (The person from Hengzhou) replied: 'Your disciple wishes to be reborn in the Western (Pure Land) and have no further obstacles. Your coming to beg for food, Master, deeply touches my original intention.' After the meal, only a strange fragrance was smelled, and (the two Bodhisattvas) departed into the sky at once. This happened in the ninth month of the eighth year of the Kaihuang era.
Zhang Zhongkui, Thirty-eighth
Zhang Zhongkui was a native of Tongzhou, who made a living by selling chickens. In the ninth year of the Yonghui era, as he was dying, he saw many chickens gathered south of his house. Suddenly, he saw a person wearing a scarlet official robe, driving the chickens and chanting 'Peck, peck.' The chickens pecked at his eyes four times, and blood flowed onto the bed. At the hour of you (5-7 PM), the monk Hongdao (Dharma Master) from Shanguang Temple, who recited the Buddha's name, arrived and had him set up a sacred image and recite Amitābha (Amitābha). Suddenly, a strange fragrance appeared, and Zhang Zhongkui passed away peacefully.
Person from Fenzhou, Thirty-ninth
A person from Fenzhou, whose surname was not recorded, made a living by slaughtering cattle. When he was seriously ill and dying, he saw several cows approaching his body. He told his wife and children: 'Please invite a monk to save me.' After a monk was invited, the patient said: 'Master, if you recite the Buddhist scriptures, can someone with sins as heavy as mine still be saved?' The monk said: 'The Contemplation Sutra (Amitāyurdhyāna Sūtra) says that even ten recitations (of Amitābha) at the time of death can lead to rebirth (in the Pure Land). How could the Buddha speak falsely?' Suddenly, a strange fragrance filled the room, and the patient passed away. Everyone saw a strange fragrance and auspicious clouds surrounding his house.
Fang Zhu, Fortieth
Fang Zhu of Daizhou once encouraged an old man to recite the Buddha's name. His
老人得生西方。入冥見閻魔王。王乃再放還世。汝當生凈土。翥有一萬遍金剛經愿。兼敬禮五臺。此心未遂。未欲往生。
溫文靖妻第四十一
溫文靖妻并州人。患在床。夫告曰。汝念阿彌陀佛。唸佛口不絕。便見佛國。后告夫。為設齋。要往西方去。齋畢曰。努力唸佛。
隋州約山村翁婆二人第四十二
翁婆等識達苦空。每月二十九日。請山僧二人行道唸佛。設齋婆自營飯。翁曰。何不使人。婆曰。能得幾時自作。若教他作。但是他福。臨終時光明滿宅。半夜謂如白日。
女弟子梁氏第四十三
梁氏浩州人。兩目俱盲。因僧勸念阿彌陀佛。一受教后三年不絕。雙眼俱開。村人盡見。至舍壽時。見佛並菩薩來迎。命終之後。菩薩共為起塔廟。來往皆敬。一郡男女悉迴心唸佛。
女弟子裴第四十四
裴氏貞觀年中。因僧教唸佛。用小豆為數。念滿三石。自知生處。遍辭親知。后如法裝飾唸佛終。往生極樂。
女弟子姚婆第四十五
姚婆上都人。貞觀年中。蒙范婆勸。取念阿彌陀佛。臨終見佛。菩薩來迎。為曰未與。范婆別請佛暫駐相待。佛處虛空俟。范婆來至。手執香爐。奄然而逝。
張文熾妻荀氏第四十六
荀氏發心唸佛。至滿二年。有
【現代漢語翻譯】 現代漢語譯本 老人往生西方世界，在陰間見到了閻魔王（Yama-raja，掌管地獄的神）。閻魔王於是又放他還回人間，說：『你應該往生凈土。』老人生前曾發願唸誦一萬遍《金剛經》（Vajra-chedika-sutra，一部重要的佛教經典），並且想要去五臺山（Mount Wutai，中國佛教名山）朝拜，這個心願還沒有完成，所以不想往生。
溫文靖的妻子第四十一
溫文靖的妻子是并州人。她生病臥床，她的丈夫告訴她說：『你應該念阿彌陀佛（Amitabha，西方極樂世界的佛）。』她念佛的聲音沒有停止過，於是就見到了佛國。後來她告訴丈夫，要設齋供佛，她要往生西方極樂世界去了。齋戒完畢后，她說：『努力唸佛。』
隋州約山村的老翁老婦第四十二
老翁老婦懂得苦空的道理，每月二十九日，請山裡的兩位僧人來做法事唸佛。設齋的飯菜由老婦親自準備。老翁說：『為什麼不找人來做呢？』老婦說：『能自己做多久就做多久。如果教別人做，那只是他們的福報。』臨終時，光明充滿整個屋子，半夜如同白晝。
女弟子梁氏第四十三
梁氏是浩州人，雙目失明。因為僧人勸她念阿彌陀佛，她接受教導后三年沒有間斷，雙眼都復明了，村裡人都看見了。到她壽命終結的時候，看見佛和菩薩（Bodhisattva，佛教中發願普度眾生的修行者）來迎接她。她命終之後，菩薩們共同為她建造塔廟，來往的人都尊敬她，整個郡的男女都回心轉意念佛。
女弟子裴氏第四十四
裴氏是貞觀年間的人，因為僧人教她念佛，她用小豆來計數，念滿了三石。她自己知道將要往生的地方，於是遍辭親友，之後如法裝飾，唸佛而終，往生極樂世界。
女弟子姚婆第四十五
姚婆是上都人，貞觀年間，蒙范婆勸說，開始念阿彌陀佛。臨終時見到佛和菩薩來迎接她，她說還沒有和范婆告別，請佛暫時駐留等待。佛停留在虛空中等候，范婆來到，手執香爐，安然而逝。
張文熾的妻子荀氏第四十六
荀氏發心唸佛，到滿兩年，有……
【English Translation】 English version An old man was reborn in the Western Paradise. He met Yama-raja (the King of Hell) in the underworld. The King then released him back to the world, saying, 'You should be reborn in the Pure Land.' The old man had vowed to recite the Vajra-chedika-sutra (Diamond Sutra, an important Buddhist scripture) ten thousand times and wished to pay homage to Mount Wutai (a famous Buddhist mountain in China). This wish had not yet been fulfilled, so he did not want to be reborn.
Wen Wanjing's Wife Forty-first
Wen Wanjing's wife was from Bingzhou. She was sick in bed. Her husband told her, 'You should recite Amitabha (the Buddha of the Western Pure Land).' Her recitation of the Buddha's name never ceased, and she saw the Buddha-land. Later, she told her husband to prepare a vegetarian feast, as she was going to be reborn in the Western Paradise. After the feast, she said, 'Strive to recite the Buddha's name.'
An Old Man and Woman from Yueshan Village, Suizhou Forty-second
The old man and woman understood the principles of suffering and emptiness. Every month on the twenty-ninth day, they invited two monks from the mountain to perform rituals and recite the Buddha's name. The old woman personally prepared the vegetarian meals. The old man said, 'Why not have someone else do it?' The old woman said, 'We should do it ourselves as long as we can. If we have others do it, it will only be their merit.' At the time of their death, light filled the entire house, as bright as day in the middle of the night.
Female Disciple Liang Forty-third
Liang was from Haozhou and was blind in both eyes. Because a monk advised her to recite Amitabha, she did so continuously for three years after receiving the teaching, and both her eyes regained their sight. Everyone in the village saw it. When her life came to an end, she saw the Buddha and Bodhisattvas (enlightened beings who vow to help all sentient beings) coming to greet her. After her death, the Bodhisattvas together built a pagoda and temple for her, and all who came and went respected her. All the men and women in the county turned their hearts to reciting the Buddha's name.
Female Disciple Pei Forty-fourth
Pei lived during the Zhenguan era. Because a monk taught her to recite the Buddha's name, she used small beans to count, reciting until she had filled three 'shi' (a unit of measurement). She knew where she would be reborn, so she bid farewell to her relatives and friends. Then, she adorned herself according to the Dharma, recited the Buddha's name until her death, and was reborn in the Land of Ultimate Bliss.
Female Disciple Yao Po Forty-fifth
Yao Po was from Shangdu. During the Zhenguan era, she was persuaded by Fan Po to recite Amitabha. At the time of her death, she saw the Buddha and Bodhisattvas coming to greet her. She said that she had not yet said goodbye to Fan Po and asked the Buddha to wait temporarily. The Buddha remained in the void waiting. Fan Po arrived, holding an incense burner in her hand, and passed away peacefully.
Zhang Wenzhi's Wife Xun Forty-sixth
Xun made a vow to recite the Buddha's name. After two years, there was...
僧見七寶池中蓮花。白佛言。折一枝將與女子。莫有罪否。言訖。所見之境並皆散失。舍壽之日。異香來迎而往生凈土。
汾陽縣老人第四十七
老人貞觀五年并州汾陽縣住。常誦西方。遂取糧。於法忍山借一空房。止宿唸佛。臨終時。大光遍照。面西而終。似登蓮臺遂而去。
邵愿保第四十八
邵愿保雍州人。發心唸佛聲聲不絕。自業懺悔。夜夢。寶蓮臺被牛牽來。觸損牛曰殺。我遂念彌陀經三卷。唸佛百聲。牛乃歡喜。后遇金臺。乘空而去往。
往生西方凈土瑞應傳
天德二年(歲次戊午)四月二十九日(庚辰木曜觜宿)延歷寺度海沙門日延(大唐吳越州稱日賜紫惠光大師)勸導傳持寫之傳焉。
年來所傳之□保延元年火事燒失了
康治二年九月九日令改書之
（朱）
移點並比校了應安三年三月比參詣北野之處或人與之畢
求法比丘任秀之生年三六勸修寺西林房。
今此刪傳四十八結校合數本來勘韻篇為證宗立教初造施板印矣。
愿以此功德 平等施一切 同發菩提心 往生安樂國
貞永元年(歲次壬辰)三月二十七日立筆四月二十一日畢功 釋子 日真
【現代漢語翻譯】 現代漢語譯本 一位僧人看見七寶池（由七種珍寶組成的池子）中的蓮花，問佛說：『折一枝蓮花送給女子，會有罪過嗎？』話音剛落，所見的景象全部消失。捨棄壽命的那天，奇異的香氣前來迎接，於是往生凈土。
汾陽縣老人第四十七 這位老人于貞觀五年住在并州汾陽縣。他經常誦唸西方（指西方極樂世界）。於是準備了糧食，在法忍山借了一間空房，在那裡住宿唸佛。臨終時，巨大的光芒普照，面向西方而終。像是登上了蓮花臺，於是離去。
邵愿保第四十八 邵愿保是雍州人。他發心唸佛，聲音聲聲不絕，並懺悔自己的業障。夜裡夢見，一個寶蓮臺被牛牽來，（牛）觸碰損壞了（蓮臺）。（有人）說要殺（這頭牛）。我於是唸誦《彌陀經》三卷，唸佛百聲。牛於是歡喜。後來遇到金色的蓮臺，乘空而去往（西方凈土）。
《往生西方凈土瑞應傳》 天德二年（歲次戊午）四月二十九日（庚辰木曜觜宿），延歷寺的度海沙門日延（大唐吳越州稱日賜紫惠光大師）勸導傳持並寫下此傳。
多年來所傳的□在保延元年的火災中燒燬了。
康治二年九月九日命令重新抄寫。
（朱）
移點和比對校正完畢，應安三年三月在參詣北野的地方，有人將此（書）贈與（我）完畢。
求法比丘任秀之，生年三十六，住在勸修寺西林房。
如今這部刪節過的傳記四十八篇已經校對完畢，總數與原本勘韻篇相符，可以作為宗立教最初製造施捨的印版了。
愿以此功德，平等施一切，同發菩提心，往生安樂國。
貞永元年（歲次壬辰）三月二十七日開始書寫，四月二十一日完成。 釋子 日真
【English Translation】 English version A monk saw lotus flowers in the Seven Treasure Pond (a pond made of seven kinds of treasures). He asked the Buddha, 'Is it a sin to pluck a lotus flower and give it to a woman?' As soon as he finished speaking, the scene he saw disappeared completely. On the day he relinquished his life, extraordinary fragrances came to greet him, and he was reborn in the Pure Land.
The Old Man of Fenyang County, Number Forty-Seven This old man lived in Fenyang County, Bingzhou, in the fifth year of the Zhenguan era. He constantly recited the Western (referring to the Western Pure Land of Ultimate Bliss). So he prepared provisions and borrowed an empty room on Mount Faren, where he stayed and recited the Buddha's name. When he was about to die, a great light illuminated everywhere, and he passed away facing west. It was as if he ascended a lotus platform and then departed.
Shao Yuanbao, Number Forty-Eight Shao Yuanbao was a person from Yongzhou. He resolved to recite the Buddha's name, his voice continuous and unbroken, and he repented of his karmic obstacles. In a dream at night, he saw a precious lotus platform being pulled by an ox, and the (ox) touched and damaged (the platform). (Someone) said to kill (the ox). Thereupon, I recited three volumes of the 'Amitabha Sutra' and recited the Buddha's name a hundred times. The ox then rejoiced. Later, he encountered a golden lotus platform and ascended into the sky to go (to the Western Pure Land).
Record of Auspicious Responses of Rebirth in the Western Pure Land On the twenty-ninth day of the fourth month of the second year of Tiande (year corresponding to Wuwu), (Gengchen, Jupiter, Zi constellation), the monk Riyen (named Zihuiguang Master by the Emperor in the Wuyue region of the Great Tang Dynasty) of Enryaku-ji Temple, who crossed the sea, encouraged the transmission and wrote this record.
The □ that has been transmitted for many years was burned and lost in the fire of the first year of Hoen.
On the ninth day of the ninth month of the second year of Kōji, an order was given to rewrite it.
(Vermilion)
The moving of dots and comparison and correction are completed. In the third month of the third year of Ōan, at the place of visiting Kitano, someone gave this (book) to (me) completely.
The Dharma-seeking monk Renxiu, born in the thirty-sixth year, resides in the Xilin room of Kenshū-ji Temple.
Now this abridged transmission of forty-eight chapters has been proofread and the total number matches the original Kan'on chapter, which can be used as the first printing plate for establishing the sect and teaching.
May this merit and virtue be equally bestowed upon all, may we together generate the Bodhi mind, and be reborn in the Land of Bliss.
Started writing on the twenty-seventh day of the third month of the first year of Jōei (year corresponding to Mizunoe-Tatsu), and completed on the twenty-first day of the fourth month. Disciple of the Buddha, Nichishin