T51n2071_凈土往生傳
大正藏第 51 冊 No. 2071 凈土往生傳
No. 2071
敘凈土往生傳
宋福唐飛山沙門戒珠敘
給孤園中聖賢之眾畢集。是時眾無一辭之請。如來遽然而告曰。過是西方十萬億國有凈土焉。其土廣博百寶成焉。又曰。眾生思焉念焉。求而以生者。皆如願焉。說者曰。十二分教以羅萬有。此乃無問自說之一分也。其義猶何。猶母之拊嬰兒不俟其請。但欲顧其手足乳而哺之。腹而擁之也。然如來舍凈梵降迦維。其說法者五十年。流慈振毓。隨機有授。其間龍天釋梵聲聞緣覺大菩薩眾。棄頭目捐髓腦。外於國城珍寶。慇勤三請者非一。如來或辭或默。止止而不說也。有之至是而乃自說。誠悲五濁異生流浪。而不息者長劫。夫將厭五濁。期生於凈土。必在乎專念。念言之至以繫乎想十六觀。所以第資焉。經稱諸佛正遍知海從心想生。其故何哉。明其始也。舉其漸之之謂也。行始於有修。智始於有習。無上極果以始於深心。深心者確乎其不可拔者也。故一念轉三塗之苦。十念階九品之善。此雖大乘方等諸經。皆所互陳而互發。非止一經。言而發之也。漢魏已來。翹誠西向。蔑聞其有人者。實以大法初流經文之未備矣。西晉時劉曜寇蕩京雒。僧顯避地江東。始由三事因愿。驟感
【現代漢語翻譯】 現代漢語譯本
大正藏第五十一冊，編號2071，凈土往生傳 編號2071 敘述凈土往生傳 宋朝福唐飛山沙門戒珠敘述 在給孤獨園中，聖賢大眾全部聚集。當時大眾沒有一人請求說法，如來忽然說道：『過了西方十萬億國土，有一個凈土。那個國土廣闊，由各種珍寶構成。』又說：『眾生思念它，求生到那裡，都能如願。』 講述者說：『佛陀的十二分教法涵蓋萬有，這（無問自說）是其中之一。』 這其中的意義是什麼呢？就像母親愛撫嬰兒，不等嬰兒請求，只是想照顧他的手腳，餵他乳汁，抱擁他一樣。然而如來捨棄清凈的梵天，降生到迦毗羅衛國，說法五十年，流佈慈悲，因材施教。期間，龍天、釋天、梵天、聲聞、緣覺、大菩薩等，捨棄頭目、捐獻髓腦，拿出國家城池珍寶，慇勤地三番請求佛陀說法的，不止一次。如來有時推辭，有時沉默，制止他們，不說。直到這個時候才自己主動說出來，實在是悲憫五濁惡世的眾生流浪生死，永無止息，長久劫難。想要厭離五濁惡世，期望往生凈土，必定在於專心念佛。唸佛的極致在於繫念觀想十六觀經，所以特別重視它。經書上說，諸佛的正遍知海是從心想生的。這是什麼緣故呢？這是說明修行的開始，是舉出逐漸深入的方法。修行開始於修習，智慧開始於學習。無上極果開始於深心。深心是那確確實實不可動搖的。所以一念可以轉變三途的痛苦，十念可以提升到九品的善業。這些雖然在大乘方等經典中，都互相陳述和闡發，並非只在一本經書中提及。從漢魏以來，人們虔誠地嚮往西方，卻很少聽說有人往生，實在是因為大法初傳，經文還不完備。西晉時期，劉曜侵略京城洛陽，僧顯爲了避難來到江東，開始通過三事因緣發願，迅速感應。
【English Translation】 English version
Tripitaka Volume 51, No. 2071, Biographies of Rebirth in the Pure Land No. 2071 Preface to the Biographies of Rebirth in the Pure Land Narrated by Shramana Jie Zhu of Feishan, Futang, Song Dynasty In the Garden of Anathapindika, the assembly of sages and saints had completely gathered. At that time, none of the assembly made a request for teaching. The Tathagata suddenly announced, 'Beyond the Western direction, past a hundred thousand million lands, there exists a Pure Land. That land is vast and made of various treasures.' He also said, 'Sentient beings who contemplate it, remember it, and seek to be born there, will all have their wishes fulfilled.' The speaker said, 'The Buddha's twelve divisions of teachings encompass all existence, and this (teaching without being asked) is one of them.' What is the meaning of this? It is like a mother caressing her infant, not waiting for the infant to ask, but simply wanting to care for its hands and feet, feed it milk, and embrace it. However, the Tathagata abandoned the pure Brahma realm and descended to Kapilavastu, teaching the Dharma for fifty years, spreading compassion, and teaching according to the capacity of the audience. During that time, dragons, gods, Shakra, Brahma, Shravakas, Pratyekabuddhas, great Bodhisattvas, etc., abandoned their heads and eyes, donated their marrow and brains, and offered their kingdoms, cities, and treasures, earnestly requesting the Buddha to teach the Dharma three times, not just once. The Tathagata sometimes declined, sometimes remained silent, stopping them, and not speaking. It was not until this time that he voluntarily spoke, truly out of compassion for sentient beings in the five defilements, who wander in samsara without end, for long kalpas. Those who wish to renounce the five defilements and aspire to be born in the Pure Land must focus their minds on mindfulness of the Buddha. The ultimate of mindfulness lies in focusing on the sixteen contemplations, so it is especially valued. The scriptures say that the ocean of perfect and complete knowledge of all Buddhas arises from the mind's contemplation. What is the reason for this? This explains the beginning of practice, and it points out the method of gradual deepening. Practice begins with cultivation, and wisdom begins with learning. The supreme ultimate fruit begins with a profound mind. A profound mind is that which is truly unshakable. Therefore, one thought can transform the suffering of the three evil paths, and ten thoughts can elevate one to the goodness of the nine grades. Although these are mutually stated and elucidated in various Mahayana Vaipulya sutras, they are not mentioned in just one sutra. Since the Han and Wei dynasties, people have sincerely yearned for the West, but few have been heard of who have been reborn there, truly because the great Dharma was initially transmitted, and the scriptures were not yet complete. During the Western Jin Dynasty, Liu Yao invaded the capital Luoyang, and the monk Xian fled to Jiangdong to avoid the disaster, beginning to make vows through the three causes and conditions, and quickly received a response.
祥異。然其拳拳之志。以遭亂世。遺風勝業代或無聞。東晉之末。遠師憩跡廬阜。其時同意法師。釋道炳竺道生佛陀耶舍。洎在家英豪。劉遺民雷次宗周續之等一百二十三人。締結方外之遊。希風來集。遠以幻集之期不克。以常保夢遊之軀。不可以長存。因指無量壽國。結之遐游焉其已也。又言。其國清凈無三塗無六趣。眾生依向不一。生而生者。寶幢為之前導。金蓮為之受質。於是相與而有蓮社之想焉。今之以蓮社云云。蓋其始也。或時以為凈社義亦詳矣。自遠而下。凈土之修益振。故宋有曇弘。齊有慧進。梁有道珍。李唐之間。穎悟通識之士。如道綽善導者累復有焉。余以像季之餘。值佛遺法。𥾝懷凈業其亦有年。每以前賢事績散於諸傳淪於異代。不得類例。相從條然以見。繇是歷考梁隋而下慧皎道宣諸師所撰傳記十有二家。洎大宋通慧大師新傳。且得顯等七十五人。其傳之作理。或有所闇昧。辭或有所叢脞。因復修正而發明之。外有鴻業慧明等六十二人。在其生平想像。至於捨生之際。不嘗以矚勝相。備之不足起深信。乃無以備之。后之明哲。或患其所不足。摭而備之者。亦余之闕有補焉。
凈土往生傳捲上
正傳十九人(附見十二人)西晉江東釋僧顯東晉廬山釋慧永東晉廬山釋慧遠(佛陀耶舍與
【現代漢語翻譯】 現代漢語譯本：祥異之事時有發生。然而他們懇切的志向，卻因為身處亂世，美好的遺風和事業逐漸被人遺忘。東晉末年，慧遠大師在廬山停歇。當時志同道合的法師有釋道炳、竺道生、佛陀耶舍（Buddhayasha）。還有在家的英豪，如劉遺民、雷次宗、周續之等一百二十三人，他們結成方外之遊，希望能夠聚集在一起。慧遠大師認為幻化的聚集終究不能長久，常保夢遊之身也不可能永遠存在，因此指向無量壽國（Amitabha』s Pure Land），在那裡結成永久的遊伴。他還說，那個國度清凈，沒有三塗（three evil paths）和六趣（six realms of existence），眾生所向往的各不相同，往生的人，有寶幢（jeweled banners）在前面引導，金蓮（golden lotus）承載其身。於是大家相互之間就有了建立蓮社的想法。現在所說的蓮社，大概就是從那時開始的。也有人認為是凈社，意義也很詳盡了。從慧遠大師之後，凈土的修行越來越興盛。所以宋朝有曇弘，齊朝有慧進，梁朝有道珍。唐朝時期，穎悟通識之士，如道綽（Daochuo）、善導（Shandao）等也屢有出現。我身處末法時期，遇到了佛陀遺留的教法，懷著修習凈土的願望也有多年了。常常因為前代賢人的事蹟散落在各種傳記中，埋沒在不同的時代，無法歸類，不能有條理地展現出來。因此我查閱了梁朝、隋朝以來的慧皎（Huijiao）、道宣（Daoxuan）等各位大師所撰寫的十二家傳記，以及大宋通慧大師的新傳，從中得到了僧顯等七十五人的事蹟。這些傳記的寫作，有的地方可能比較隱晦，有的地方可能比較繁瑣，因此我重新修正並加以闡明。此外還有鴻業、慧明等六十二人，根據他們的生平事蹟進行推想，直到他們捨棄生命的時候，不曾因為追求殊勝的景象而有所準備，如果不能詳盡地記載下來，就無法使人產生深刻的信仰。因此我儘可能地補充完善。後世的賢哲，或許會覺得我有所不足，從而加以補充，這也算是彌補了我的不足之處。\n\n凈土往生傳捲上\n\n正傳十九人(附見十二人)西晉江東釋僧顯東晉廬山釋慧永東晉廬山釋慧遠（Buddhayasha與 English version: Auspicious and unusual events occurred from time to time. However, their earnest aspirations, due to being in a chaotic world, gradually led to the beautiful traditions and undertakings being forgotten. At the end of the Eastern Jin Dynasty, Master Huiyuan rested his feet on Mount Lu. At that time, like-minded Dharma masters included Shi Daobing, Zhu Daosheng, Buddhayasha (Buddhayasha). There were also heroic figures at home, such as Liu Yimin, Lei Cizong, Zhou Xuzhi, and others, totaling one hundred and twenty-three people. They formed an association for excursions beyond the mundane world, hoping to gather together. Master Huiyuan believed that illusory gatherings would not last long, and that maintaining a dreamlike existence could not last forever. Therefore, he pointed to Amitabha』s Pure Land (Amitabha』s Pure Land), where they could form permanent companions. He also said that that country is pure, without the three evil paths (three evil paths) and the six realms of existence (six realms of existence). The aspirations of sentient beings differ, and those who are reborn there have jeweled banners (jeweled banners) leading the way, and golden lotuses (golden lotus) supporting their bodies. Thus, everyone had the idea of establishing a Lotus Society. The Lotus Society as it is known today probably started from that time. Some also consider it the Pure Land Society, and the meaning is also very detailed. From Master Huiyuan onwards, the practice of Pure Land became increasingly prosperous. Therefore, in the Song Dynasty there was Tan Hong, in the Qi Dynasty there was Huijin, and in the Liang Dynasty there was Daozhen. During the Tang Dynasty, intelligent and knowledgeable people such as Daochuo (Daochuo) and Shandao (Shandao) also appeared repeatedly. I am in the Dharma-ending age, and I have encountered the teachings left by the Buddha, and I have had the desire to practice Pure Land for many years. Often, the deeds of former sages are scattered in various biographies, buried in different eras, unable to be classified, and unable to be presented in an orderly manner. Therefore, I have consulted twelve biographies written by masters such as Huijiao (Huijiao) and Daoxuan (Daoxuan) since the Liang and Sui Dynasties, as well as the new biography of Grand Master Tonghui of the Great Song Dynasty, from which I obtained the deeds of seventy-five people including Seng Xian. The writing of these biographies may be obscure in some places, or cumbersome in others, so I have revised and clarified them. In addition, there are sixty-two people including Hongye and Huiming, whose life stories are inferred, until the time they gave up their lives, without ever preparing for the pursuit of superior scenes. If they cannot be recorded in detail, it will be impossible to inspire deep faith. Therefore, I try my best to supplement and improve them. Later sages may feel that I am lacking, and thus supplement them, which can be regarded as making up for my shortcomings.\n\nBiographies of Rebirth in the Pure Land, Volume 1\n\nOfficial Biographies of Nineteen People (with Twelve People Attached) Monk Xian of Jiangdong in the Western Jin Dynasty, Monk Huiyong of Lushan in the Eastern Jin Dynasty, Monk Huiyuan of Lushan in the Eastern Jin Dynasty (with Buddhayasha)
【English Translation】 English version: Auspicious and unusual events occurred from time to time. However, their earnest aspirations, due to being in a chaotic world, gradually led to the beautiful traditions and undertakings being forgotten. At the end of the Eastern Jin Dynasty, Huiyuan (Huiyuan) Master rested his feet on Mount Lu. At that time, like-minded Dharma masters included Shi Daobing, Zhu Daosheng, Buddhayasha (Buddhayasha). There were also heroic figures at home, such as Liu Yimin, Lei Cizong, Zhou Xuzhi, and others, totaling one hundred and twenty-three people. They formed an association for excursions beyond the mundane world, hoping to gather together. Huiyuan Master believed that illusory gatherings would not last long, and that maintaining a dreamlike existence could not last forever. Therefore, he pointed to Amitabha』s Pure Land (Amitabha』s Pure Land), where they could form permanent companions. He also said that that country is pure, without the three evil paths (three evil paths) and the six realms of existence (six realms of existence). The aspirations of sentient beings differ, and those who are reborn there have jeweled banners (jeweled banners) leading the way, and golden lotuses (golden lotus) supporting their bodies. Thus, everyone had the idea of establishing a Lotus Society. The Lotus Society as it is known today probably started from that time. Some also consider it the Pure Land Society, and the meaning is also very detailed. From Huiyuan Master onwards, the practice of Pure Land became increasingly prosperous. Therefore, in the Song Dynasty there was Tan Hong, in the Qi Dynasty there was Huijin, and in the Liang Dynasty there was Daozhen. During the Tang Dynasty, intelligent and knowledgeable people such as Daochuo (Daochuo) and Shandao (Shandao) also appeared repeatedly. I am in the Dharma-ending age, and I have encountered the teachings left by the Buddha, and I have had the desire to practice Pure Land for many years. Often, the deeds of former sages are scattered in various biographies, buried in different eras, unable to be classified, and unable to be presented in an orderly manner. Therefore, I have consulted twelve biographies written by masters such as Huijiao (Huijiao) and Daoxuan (Daoxuan) since the Liang and Sui Dynasties, as well as the new biography of Grand Master Tonghui of the Great Song Dynasty, from which I obtained the deeds of seventy-five people including Seng Xian. The writing of these biographies may be obscure in some places, or cumbersome in others, so I have revised and clarified them. In addition, there are sixty-two people including Hongye and Huiming, whose life stories are inferred, until the time they gave up their lives, without ever preparing for the pursuit of superior scenes. If they cannot be recorded in detail, it will be impossible to inspire deep faith. Therefore, I try my best to supplement and improve them. Later sages may feel that I am lacking, and thus supplement them, which can be regarded as making up for my shortcomings.\n\nBiographies of Rebirth in the Pure Land, Volume 1\n\nOfficial Biographies of Nineteen People (with Twelve People Attached) Monk Xian of Jiangdong in the Western Jin Dynasty, Monk Huiyong of Lushan in the Eastern Jin Dynasty, Monk Huiyuan of Lushan in the Eastern Jin Dynasty (with Buddhayasha)
慧持曇順附)東晉山陰釋慧虔東晉廬山釋僧濟東晉廬山釋慧恭(僧光 慧堪 慧蘭附)東晉廬山劉程之姚秦東安釋僧睿劉宋江陵釋曇鑒(道海 曇泓 道廣 道光附)劉宋交址釋曇弘劉宋金陵尼法盛劉宋丹陽尼道瑗南齊楊都釋慧進北齊鄴下釋慧光北齊靈建釋法琳北齊靈鷲釋僧柔後魏壁谷釋曇鸞(龍樹附)蕭梁廬山釋道珍後周河陽釋慧命(法音附)
釋僧顯。族傅氏岱郡人也。或云臨川南城人。累世祖從官于岱。因而家焉。顯以弱年。棄俗操履潔苦。不交浮偽人事。盛衰機巧之變。未始形之。或時禪定輒移累日。西晉之末。劉曜寇蕩京雒。顯乃避地江東。放意名山。雖夫窮崖極險人跡不造。已必造之。晚於所造之境。得梵僧傳譯新經。經之文備以凈土三事因愿。洎九品往生次第。遂大喜曰。吾以身混五濁。眾苦嬰縛。遽而得此。若其飛出塗炭翔翼大虛。吾今而後念有歸矣。於是馳誠西想僶俯而不懈者九月。一夕寢疾。且見無量壽佛乘空來降。空中遞有百寶光明。以燭其身。是夕顯起澡浴。為同住及侍疾者。說己所見。並復陳誡因果。勉于未悟。既而亡之。鄰寺或見金臺西下。或聞殊香滿室。人皆異焉。
釋慧永。姓鄱氏河內人也。東晉之末。師事沙門竺曇現。續聞道安法師。為時規準。自其千里伏膺從學。
【現代漢語翻譯】 現代漢語譯本 慧持、曇順附)東晉山陰釋慧虔、東晉廬山釋僧濟、東晉廬山釋慧恭(僧光、慧堪、慧蘭附)、東晉廬山劉程之、姚秦東安釋僧睿、劉宋江陵釋曇鑒(道海、曇泓、道廣、道光附)、劉宋交址釋曇弘、劉宋金陵尼法盛、劉宋丹陽尼道瑗、南齊楊都釋慧進、北齊鄴下釋慧光、北齊靈建釋法琳、北齊靈鷲釋僧柔、後魏壁谷釋曇鸞(龍樹附)、蕭梁廬山釋道珍、後周河陽釋慧命(法音附)。
釋僧顯，族姓傅氏，是岱郡人。也有人說是臨川南城人。他的祖先世代在岱郡做官，因此在那裡安家。僧顯在年少時，就拋棄世俗，行為純潔刻苦，不與虛偽的人事交往，對於世事盛衰、機巧的變化，從來不顯露于外。有時禪定，常常持續多日。西晉末年，劉曜侵擾京城洛陽，僧顯於是到江東避難，放縱心意于名山大川。即使是窮困的山崖、極其危險、人跡罕至的地方，他也一定要去。晚年在他所遊歷的地方，得到梵僧翻譯的新經。經文完備地講述了凈土的三種事——因、愿，以及九品往生的次第。於是他非常高興地說：『我身處五濁惡世，被各種痛苦束縛，突然得到這部經，就像飛出泥潭，在廣闊的天空中展翅飛翔一樣。我從今以後，唸佛有了歸宿了。』於是他誠心誠意地向西方觀想，勤勉而不懈怠地持續了九個月。一天晚上，他生病了，並且看見無量壽佛（Amitabha Buddha）乘空降臨，空中不斷有各種珍寶的光芒，照亮他的身體。當晚，僧顯起身洗浴，為同住的僧人和侍候他的人，講述自己所見到的景象，並且再次陳述因果報應，勉勵那些還沒有覺悟的人。說完就去世了。鄰寺有人看見金色的蓮臺向西邊落下，有人聞到奇異的香氣充滿房間。人們都對此感到驚異。
釋慧永，姓鄱氏，是河內人。東晉末年，他師事沙門竺曇現。後來聽說道安法師是當時的楷模，就從千里之外去拜他為師，虛心學習。
【English Translation】 English version Hui Chi, Tan Shun attached) Shi Huiqian of Shanyin, Eastern Jin Dynasty; Shi Sengji of Lushan, Eastern Jin Dynasty; Shi Huigong of Lushan, Eastern Jin Dynasty (Sengguang, Huikan, Huilan attached); Liu Cheng of Lushan, Eastern Jin Dynasty; Shi Sengrui of Dong'an, Yaoqin Dynasty; Shi Tanjian of Jiangling, Liu Song Dynasty (Daohai, Tanhong, Daoguang, Daoguang attached); Shi Tanhong of Jiaozhi, Liu Song Dynasty; Ni Fasheng of Jinling, Liu Song Dynasty; Ni Daoyuan of Danyang, Liu Song Dynasty; Shi Huijin of Yangdu, Southern Qi Dynasty; Shi Huiguang of Yexia, Northern Qi Dynasty; Shi Falin of Lingjian, Northern Qi Dynasty; Shi Sengrou of Lingjiu, Northern Qi Dynasty; Tanluan of Bigu, Later Wei Dynasty (Nagarjuna attached); Shi Daozhen of Lushan, Xiao Liang Dynasty; Shi Huiming of Heyang, Later Zhou Dynasty (Fayin attached).
Shi Sengxian, whose family name was Fu, was a native of Dai Commandery. Some say he was from Nancheng, Linchuan. His ancestors had been officials in Dai for generations, and thus settled there. Sengxian, in his youth, abandoned worldly life and practiced purity and austerity. He did not associate with superficial and false affairs, nor did he ever reveal any awareness of the changes of prosperity and decline, or of cunning schemes. Sometimes, when in meditation, he would remain for days. At the end of the Western Jin Dynasty, Liu Yao invaded and ravaged the capital Luoyang. Sengxian then sought refuge in Jiangdong, indulging his mind in famous mountains. Even if it was a desolate cliff, extremely dangerous, and untrodden by humans, he would certainly go there. In his later years, in the places he visited, he obtained a newly translated scripture from a Brahman monk. The scripture comprehensively described the three aspects of Pure Land – cause, vow, and the sequence of the Nine Grades of Rebirth. He was overjoyed and said, 'My body is immersed in the five turbidities, bound by all kinds of suffering. Suddenly, I have obtained this scripture, as if flying out of the mire and soaring in the vast sky. From now on, my thoughts have a place to return to.' Therefore, he sincerely contemplated the West, diligently and tirelessly for nine months. One night, he fell ill and saw Amitabha Buddha descending from the sky. In the sky, there were continuous rays of light from hundreds of treasures illuminating his body. That night, Sengxian got up to bathe and told the monks living with him and those attending to his illness what he had seen. He also reiterated the cause and effect, encouraging those who had not yet awakened. Then he passed away. People in the neighboring temple saw a golden lotus pedestal descending to the west, and some smelled a strange fragrance filling the room. People were amazed by this.
Shi Huiyong, whose family name was Po, was a native of Henan. At the end of the Eastern Jin Dynasty, he studied under the Shramana Zhu Tanxian. Later, he heard that Dharma Master Dao'an was a model of the time, so he traveled from thousands of miles away to become his disciple and learn with humility.
於時中原多故民相吞噬。姑欲南逾五嶺。弛息羅浮之陰。才至尋陽。郡人陶范苦要留之。遂托廬山之西林不易年。門徒𥧲盛。遠公又復來止。於是相與以為終焉計。遠居東林三十年。影不出山。永于西林亦如之。加夫研味經律。精明講說。布衣疏食樂以終歲。嘗欲宅心靜境習諸三昧。乃立一室于其所居峰頂。每永之至室旁之虎。必就馴伏。人或懼之。則驅而去。旋又來伏焉。又嘗行至烏橋。烏橋營主乘馬使酒。道相梗阻。永以日時頹暮。退無所之。舉杖遙指其馬。馬驚主墮。因大遘疾。尋而追悔。永曰。佑戒之神暴。爾狂人于永也奚悔哉。然永真素自然語不傷物。標誠樹愿動在安養。義熙十年。遇疾斂衣。攝念冥目。西向俄而求屣欲起。眾懷疑恐前且問焉。永曰吾以佛來故起。之何其問也。已而遂終。道俗奔赴。咸聞天香。七日乃歇。
釋慧遠。俗姓賈雁門婁煩人也。少依舅氏遊學于許洛。博總經史。尤通莊老。年二十一。欲度江東。定契于范宣子。南路阻塞。志不獲從。時道安於太行。弘贊像法。聲甚著聞。遠往歸之。一面盡敬。后聽安講般若經。豁然開悟。乃曰九流異議皆糠秕。爾與母弟慧持。投簪事之。然其風韻嚴肅容止方棱。安每嘆曰。使教流東土。其在遠乎。至二十四大善講貫。客有難問實相義者。
【現代漢語翻譯】 現代漢語譯本：當時中原地區戰亂頻繁，百姓互相殘殺。慧永打算向南越過五嶺，到羅浮山隱居。剛到尋陽，當地人陶范極力挽留他，於是就在廬山西林寺住了下來，一住就是多年。他的門徒眾多，慧遠也來這裡居住。於是他們一起把這裡當作最終的歸宿。慧永住在東林寺三十年，足跡不曾離開山中，慧遠在西林寺也是如此。加上他們研習經律，精通講說，粗茶淡飯也樂得過完一年。慧永曾想在清靜的環境中修習各種禪定，便在所居住的山峰頂上建了一間禪室。每當慧永來到禪室旁邊，老虎必定馴服地趴在那裡。人們有時害怕，就驅趕它離開，過一會兒老虎又回來趴在那裡。又一次，慧永走到烏橋，烏橋的營主喝醉了酒騎著馬，在路上阻擋了慧永的去路。慧永因為天色已晚，退回去也沒有地方可去，就舉起手杖遙指那匹馬，馬受驚嚇，營主從馬上摔了下來，因此得了重病。不久之後，營主後悔了。慧永說：『這是護法神在懲罰你，你這個狂妄的人對慧永有什麼可後悔的呢？』然而，慧永真誠樸素，言語不傷人，立下誠實的誓願，所作所為都在安養之中。義熙十年，慧永生病了，整理好衣服，收攝心念，閉上眼睛，面向西方。過了一會兒，他想要穿鞋起身。眾人感到疑惑和恐懼，上前詢問。慧永說：『我因為佛來迎接我，所以要起身。你們為什麼還要問呢？』說完就去世了。僧人和俗人都趕來，都聞到了天上的香氣，七天才消散。 釋慧遠（Shi Huiyuan，人名，東晉時期著名僧侶），俗姓賈，是雁門婁煩（Yanmen Loufan，地名）人。年輕時依附舅父在許洛（Xu Luo，地名）遊學，廣泛學習經史，尤其精通莊子和老子的學說。二十一歲時，想要渡江東去，與范宣子（Fan Xuanzi，人名）約定同行，但南方的道路被阻斷，未能如願。當時道安（Dao An，人名，東晉時期著名僧侶）在太行山（Taihang Mountain，山名）弘揚佛法，聲名遠揚。慧遠前去歸附他，見面就恭敬地行禮。後來聽道安講解《般若經》（Prajna Sutra，佛教經典），豁然開悟，於是說：『諸子百家的不同議論都像糠秕一樣。』於是與他的弟弟慧持（Huichi，人名）一起，放棄世俗的官位，侍奉道安。慧遠風度嚴肅，容貌端正，道安常常嘆息說：『使佛法流傳到東土，恐怕要靠慧遠了。』到了二十四歲，慧遠就能夠很好地講解佛經。有客人向他提問關於實相義的問題。
【English Translation】 English version: At that time, the Central Plains were in turmoil, and the people devoured each other. Huiyong intended to cross the Five Ridges southward and rest in the shade of Mount Luofu. He had only just arrived in Xunyang when Tao Fan, a local resident, earnestly urged him to stay. So he settled down in the Western Forest Temple of Mount Lu, where he remained for many years. His disciples were numerous, and Huiyuan also came to reside there. Thus, they together regarded this place as their final destination. Huiyong lived in the Eastern Forest Temple for thirty years, never leaving the mountain, and Huiyuan did the same in the Western Forest Temple. Moreover, they studied the scriptures and precepts diligently, and were skilled in lecturing. They were content to spend their days with simple food and clothing. Huiyong once desired to cultivate various samadhis in a quiet environment, so he built a meditation room on the summit of the mountain where he lived. Whenever Huiyong came near the meditation room, the tiger would always lie there obediently. People were sometimes afraid of it and would drive it away, but after a while, it would return to lie there again. On another occasion, Huiyong was walking to Black Bridge when the camp commander of Black Bridge, drunk and riding a horse, blocked his way. Huiyong, seeing that it was getting late and there was nowhere to retreat, raised his staff and pointed it at the horse. The horse was startled, and the commander fell from the horse, becoming seriously ill as a result. Soon after, the commander regretted his actions. Huiyong said, 'This is the punishment of the Dharma-protecting deities. Why do you, a madman, regret your actions towards Huiyong?' However, Huiyong was sincere and natural, and his words never harmed others. He made sincere vows, and his actions were always in peace and nourishment. In the tenth year of Yixi, Huiyong fell ill. He arranged his clothes, collected his thoughts, closed his eyes, and faced west. After a while, he wanted to put on his shoes and get up. The crowd was doubtful and fearful, and they stepped forward to ask him. Huiyong said, 'I am getting up because the Buddha is coming to receive me. Why do you ask?' After saying this, he passed away. Monks and laypeople rushed to the scene and all smelled heavenly fragrance, which did not dissipate for seven days. Shi Huiyuan (釋慧遠, personal name, a famous monk during the Eastern Jin Dynasty), whose secular surname was Jia, was a native of Loufan in Yanmen (雁門婁煩, place name). In his youth, he studied with his uncle in Xu and Luo (許洛, place name), extensively studying the classics and histories, and was particularly proficient in the teachings of Zhuangzi and Laozi. At the age of twenty-one, he wanted to cross the river to the east, and made an agreement with Fan Xuanzi (范宣子, personal name) to travel together, but the southern route was blocked, and he was unable to fulfill his wish. At that time, Dao An (道安, personal name, a famous monk during the Eastern Jin Dynasty) was promoting Buddhism in Mount Taihang (太行山, mountain name), and his reputation was widespread. Huiyuan went to submit to him, and respectfully paid his respects upon meeting him. Later, after listening to Dao An's lecture on the Prajna Sutra (般若經, Buddhist scripture), he suddenly became enlightened, and said, 'The different opinions of the various schools of thought are like chaff.' So he and his younger brother Huichi (慧持, personal name) gave up their secular positions and served Dao An. Huiyuan's demeanor was solemn and his appearance was dignified. Dao An often sighed and said, 'If Buddhism is to be spread to the Eastern lands, it will probably depend on Huiyuan.' By the age of twenty-four, Huiyuan was able to lecture well on the Buddhist scriptures. A guest asked him questions about the meaning of ultimate reality.
往復條析。彌增疑昧。遠引莊子之文類之。客乃曉然。自後安師許遠不廢俗書偽。秦建元中襄陽寇亂。安為朱序所拘支離。其徒各隨所之。遠與慧持數十人。同之荊州。未幾又欲南之羅浮。路出尋陽。見廬峰青峻。意頗樂之。奈其所憩去水猶遠。遠以杖扣地曰。若此可居。當使朽壤抽泉。爾言訖泉涌。其後尋陽亢旱。遠詣其水之傍。讀龍王經。俄有巨蛇。由水升空。須臾大雨。因號其處為龍泉焉。時沙門慧永。已居西林。要遠同止。又愧所居褊狹不足以處。乃告刺史桓伊。伊然其意創東林以居之。往時陶侃出鎮廣州。有漁人。于海上得育王所造像。其像甚異。侃奉歸武昌寒溪寺。寺嘗遭火像獨存焉。后侃移鎮他郡。以像繼有靈異。遣使迎之。竟不能舉。及遠寺成願心祈請。飄然自至。繇是知遠修證。動有祥感。殷仲堪之荊州。道經廬山。與之論易。移晷不倦。堪曰。識智深明固難與敵。司徒王謐護軍王默。咸欽風德遙致師敬。謐有書曰。年未四十衰同耳順。豈不自悲頹落哉。遠曰。古人不貴尺璧。而重寸陰。顧其所存。不在長年。爾宋武追討盧循。設帳桑尾。左右曰。遠公素王廬山與循交厚。宋武曰。遠公世表人也。詎有彼此。因遣使赍書。遺以錢米。秦主姚興嘉遠才思疊形信餉。新出大智論。興以論本寄遠。仍示書
【現代漢語翻譯】 現代漢語譯本 往復辯論，反而更加疑惑不明。有人用莊子的文章來比擬開導他，客人這才明白。自此以後，安法師允許慧遠不廢棄世俗的書籍。秦建元（年號）中年，襄陽發生寇亂，安法師被朱序拘禁，處境艱難。他的弟子們各自離散。慧遠與慧持等幾十人，一同前往荊州。沒過多久，又想南下到羅浮山。路過尋陽時，看到廬山青翠高峻，心中非常喜歡。但苦於他們休息的地方離水源還很遠。慧遠用手杖敲擊地面說：『如果這裡可以居住，應當使這片貧瘠的土地涌出泉水。』話音剛落，泉水就涌出來了。後來尋陽發生旱災，慧遠來到泉水旁邊，誦讀《龍王經》。不久，有一條巨大的蛇，從水中升到空中，一會兒就下起了大雨。因此稱那個地方為龍泉。當時沙門慧永，已經住在西林寺，邀請慧遠一同居住。又因為慚愧自己住的地方狹小，不足以容納他，於是告訴刺史桓伊。桓伊贊同他的想法，建立東林寺來讓慧遠居住。過去陶侃出鎮廣州時，有個漁夫，在海上得到育王（阿育王，印度孔雀王朝的國王，以護持佛教聞名）所造的佛像。那佛像非常奇特。陶侃恭敬地將佛像供奉在武昌寒溪寺。寺廟曾經遭遇火災，唯獨佛像儲存了下來。後來陶侃調任到其他郡，因為佛像不斷顯現靈異，派人去迎請佛像，最終卻無法抬動。等到慧遠的寺廟建成，他虔誠地祈禱，佛像就輕飄飄地自己來了。由此可知慧遠的修行證悟，一舉一動都有吉祥的感應。殷仲堪到荊州，路過廬山，與慧遠討論《易經》，直到太陽西斜也不覺得疲倦。殷仲堪說：『您的見識智慧深邃明澈，確實難以匹敵。』司徒王謐、護軍王默，都敬佩慧遠的風範德行，遙遠地表達師長的敬意。王謐有信寫道：『年紀未到四十，衰老得如同六十歲的人一樣，難道不為自己的頹廢而感到悲傷嗎？』慧遠說：『古人不看重貴重的寶玉，而看重寶貴的光陰。看重的是他所儲存的，不在於長壽。』宋武帝追討盧循時，在桑尾設立軍帳。左右的人說：『慧遠大師隱居廬山，與盧循交情深厚。』宋武帝說：『慧遠大師是超脫世俗的人，哪裡會有彼此的分別。』於是派使者送信，贈送錢米。秦主姚興讚賞慧遠的才思，多次送來禮物。新出的《大智度論》（Mahāprajñāpāramitāśāstra），姚興將論的原本寄給慧遠，並附上書信。
【English Translation】 English version Repeated discussions only increased doubts and confusion. Someone used the writings of Zhuangzi to enlighten him, and the guest finally understood. From then on, Master An allowed Huiyuan not to abandon secular books. In the middle of the Jianyuan era (reign title) of the Qin dynasty, Xiangyang was plagued by banditry, and Master An was detained by Zhu Xu, finding himself in a difficult situation. His disciples scattered in different directions. Huiyuan, along with Hui Chi and several dozen others, went to Jingzhou together. Not long after, they intended to travel south to Mount Luofu. Passing through Xunyang, they saw the verdant and towering Mount Lu, and their hearts were filled with joy. However, they were troubled by the fact that their resting place was far from a water source. Huiyuan struck the ground with his staff and said, 'If this place can be inhabited, may this barren land yield a spring.' As soon as he finished speaking, a spring gushed forth. Later, Xunyang suffered a drought, and Huiyuan went to the side of the spring and recited the Dragon King Sutra. Soon, a giant snake rose from the water into the sky, and after a short while, heavy rain fell. Therefore, that place was named Dragon Spring. At that time, the monk Huiyong was already residing in the West Forest Temple and invited Huiyuan to live with him. However, he was ashamed that his residence was small and insufficient to accommodate him, so he told the governor Huan Yi. Huan Yi agreed with his idea and built the East Forest Temple for Huiyuan to reside in. In the past, when Tao Kan was stationed in Guangzhou, a fisherman obtained a Buddha statue made by King Ashoka (Aśoka, an Indian emperor of the Maurya Dynasty, known for his patronage of Buddhism) from the sea. The statue was very extraordinary. Tao Kan respectfully enshrined the statue in the Hanxi Temple in Wuchang. The temple once suffered a fire, but the statue alone survived. Later, when Tao Kan was transferred to another commandery, because the statue continued to manifest miraculous events, he sent people to welcome the statue, but they were ultimately unable to lift it. When Huiyuan's temple was completed, he prayed sincerely, and the statue floated over by itself. From this, it can be known that Huiyuan's cultivation and realization were accompanied by auspicious omens in every action. When Yin Zhongkan went to Jingzhou, he passed by Mount Lu and discussed the Book of Changes with Huiyuan, not tiring even as the sun set. Yin Zhongkan said, 'Your knowledge and wisdom are profound and clear, truly difficult to match.' The Minister of Works Wang Mi and the General of the Guards Wang Mo both admired Huiyuan's demeanor and virtue, expressing their respect from afar. Wang Mi wrote in a letter, 'Before the age of forty, I am as decrepit as a sixty-year-old, how can I not be saddened by my decline?' Huiyuan said, 'The ancients did not value precious jade, but valued precious time. What is valued is what he preserves, not longevity.' When Emperor Wu of the Song dynasty pursued Lu Xun, he set up camp at Sangwei. Those around him said, 'Master Huiyuan lives in seclusion on Mount Lu and has a deep friendship with Lu Xun.' Emperor Wu of the Song dynasty said, 'Master Huiyuan is a person beyond the world, how could there be any distinction between them?' Therefore, he sent a messenger with a letter, gifting money and rice. The Qin ruler Yao Xing admired Huiyuan's talent and repeatedly sent gifts. The newly released Mahāprajñāpāramitāśāstra, Yao Xing sent the original text of the treatise to Huiyuan, along with a letter.
曰。此論龍樹所作。又是方等指歸。不有大士。孰能序引。桓玄伐罪仲堪。徑至山足。邀遠以出虎溪。遠辭焉。玄自入山。左右曰。仲堪罪人。力推敬遠。惟公無敬之。玄曰仲堪生死人。爾吾誰類之。既而相見。不覺展敬。故雖內懷疑難。不敢復發。乃問以征討之計。遠不答詰其故。對曰軍旅之事未之學也。玄曰何以見愿。遠曰愿檀越安隱。彼亦無他。玄出山。謂左右曰。此人實乃生所未見。吾何怠之。后玄以震主之威曲相延致。又制沙門致敬王者。尚書令何充僕射褚翌諸葛恢等。皆有奏議門下承旨。又為駁難同異紛紜。理莫能定。遠著沙門不敬王者論五篇上玄。玄輒止焉。殆玄西奔。安帝由江陵。旋于京師輔國。何無忌勸遠迎駕。遠托以疾。帝遣書勞問禮越常等。遠表謝曰。釋慧遠頓首。陽月和暖御膳順宜。貧道身嬰故疾。年衰益甚。猥蒙慈詔。載垂光慰。感懼之深。實百於懷。帝覽表。復以優詔答之。陳留謝靈運。負才傲物。少所推許。一與遠接。肅然心服。矧遠內通佛教。外善儒書。自居廬山三十年。影不出山。跡不入俗。彭城劉遺民。豫章雷次宗。雁門周續之。新蔡畢穎之。南陽宗炳。清河張野。並棄世遺榮。依遠遊止。遠與遺民而下僧俗一百二十三人。結為凈社。于彌陀像前。建誠立誓。期升安養。仍令遺
【現代漢語翻譯】 現代漢語譯本： 他說：『這部論著是龍樹（Nāgārjuna，印度佛教哲學家）所作，又是方等經（Vaipulya-sūtra，大乘經典的別稱）的指歸。如果沒有大士（Mahāsattva，菩薩的別稱），誰能為它作序引呢？』桓玄（東晉末年權臣）討伐殷仲堪（東晉官員）時，直接到了山腳下，邀請慧遠（Huìyuǎn，東晉佛教僧侶）出虎溪（Hǔxī，江西廬山東林寺前的一條溪流，相傳慧遠送客不過此溪）。慧遠謝絕了。桓玄親自入山。左右的人說：『殷仲堪是罪人，卻極力推崇敬遠（慧遠的字）。只有您不尊敬他。』桓玄說：『殷仲堪是生死之人，你們說我像誰呢？』不久他們相見，桓玄不由自主地表示尊敬，所以雖然內心懷疑，也不敢再發作。於是向慧遠請教征討的計策。慧遠沒有回答，桓玄追問原因。慧遠回答說：『軍旅之事我沒有學過。』桓玄問：『您有什麼願望？』慧遠說：『愿檀越（dānyuè，施主）平安。』桓玄也沒有其他要求。桓玄出山后，對左右的人說：『這個人確實是我生平未見。我怎麼能怠慢他呢？』後來桓玄憑藉震懾君主的威勢，委婉地請慧遠出山。又制定沙門（śrāmaṇa，出家修道者）應向王者致敬的規定。尚書令何充、僕射褚翌、諸葛恢等人，都有奏議，門下省也奉旨討論，駁難、贊同，各種意見紛紜，道理難以確定。慧遠撰寫了《沙門不敬王者論》五篇，呈給桓玄。桓玄最終停止了此事。等到桓玄向西逃奔，安帝（東晉皇帝）從江陵（Jiānglíng，今湖北江陵）返回京師輔國（京師，首都），何無忌（東晉將領）勸慧遠迎接皇帝。慧遠以生病為由推辭。安帝派人送去書信慰問，禮遇超過常例。慧遠上表謝恩說：『釋慧遠頓首。陽月和暖，御膳順宜。貧道身嬰舊疾，年衰益甚。承蒙慈詔，載垂光慰。感懼之深，實百於懷。』安帝看了奏表，又用優厚的詔書回覆他。陳留（Chénliú，古地名）的謝靈運（Xiè Língyùn，南朝宋詩人），自負才華，傲視一切，很少推崇別人。一旦與慧遠交往，就肅然起敬，心悅誠服。何況慧遠內通佛教，外善儒家典籍。自居廬山（Lúshān，江西名山）三十年，身影不出山，足跡不入世俗。彭城（Péngchéng，今江蘇徐州）的劉遺民（Liú Yímín，東晉隱士），豫章（Yùzhāng，今江西南昌）的雷次宗（Léi Cìzōng，東晉學者），雁門（Yànmén，今山西代縣）的周續之（Zhōu Xùzhī，東晉隱士），新蔡（Xīncài，今河南新蔡）的畢穎之（Bì Yǐngzhī，東晉隱士），南陽（Nányáng，今河南南陽）的宗炳（Zōng Bǐng，南朝宋畫家），清河（Qīnghé，今河北清河）的張野（Zhāng Yě，東晉隱士），都拋棄世俗的榮華，依附慧遠遊止。慧遠與劉遺民等僧俗一百二十三人，結為凈社（jìngshè，佛教團體），在彌陀（Amitābha，阿彌陀佛）像前，建立真誠的誓言，期望往生安養（Sukhāvatī，極樂世界）。仍然讓劉遺民撰寫發願文，刻在石頭上。
【English Translation】 English version: He said, 'This treatise was written by Nāgārjuna (Indian Buddhist philosopher), and it is also a guide to the Vaipulya-sūtra (a general term for Mahayana scriptures). Without a Mahāsattva (a Bodhisattva), who could write its preface?' When Huan Xuan (powerful minister in the late Eastern Jin Dynasty) was campaigning against Yin Zhongkan (official of the Eastern Jin Dynasty), he went directly to the foot of the mountain and invited Huìyuǎn (Buddhist monk of the Eastern Jin Dynasty) to come out of Tiger Creek (Hǔxī, a stream in front of Donglin Temple on Mount Lú in Jiangxi, where Huìyuǎn was said to have never crossed when seeing guests off). Huìyuǎn declined. Huan Xuan entered the mountain himself. His attendants said, 'Yin Zhongkan is a criminal, yet he highly praises Jìngyuǎn (Huìyuǎn's courtesy name). Only you do not respect him.' Huan Xuan said, 'Yin Zhongkan is a mortal, who do you think I resemble?' Soon they met, and Huan Xuan could not help but show respect, so even though he had doubts in his heart, he dared not express them again. So he asked Huìyuǎn about the strategy for the campaign. Huìyuǎn did not answer, and Huan Xuan pressed him for the reason. Huìyuǎn replied, 'I have not studied military matters.' Huan Xuan asked, 'What is your wish?' Huìyuǎn said, 'I wish the dānyuè (patron) peace.' Huan Xuan had no other requests either. After Huan Xuan left the mountain, he said to his attendants, 'This person is truly someone I have never met in my life. How can I be negligent towards him?' Later, Huan Xuan, with the authority to intimidate the emperor, subtly invited Huìyuǎn to come out of the mountain. He also decreed that śrāmaṇas (ordained monks) should pay respect to the ruler. He Chong, the Minister of the Imperial Secretariat, Chu Yi, the Vice President of the Department of State Affairs, and Zhuge Hui all submitted memorials, and the Department of State Affairs also discussed the matter under imperial order. There were various opinions, both opposing and supporting, and the reasoning was difficult to determine. Huìyuǎn wrote five essays, 'On Śrāmaṇas Not Respecting Kings,' and presented them to Huan Xuan. Huan Xuan eventually stopped the matter. When Huan Xuan fled west, Emperor An (Emperor of the Eastern Jin Dynasty) returned from Jiānglíng (present-day Jiangling, Hubei) to the capital, Fǔguó (capital), and He Wuji (general of the Eastern Jin Dynasty) advised Huìyuǎn to welcome the emperor. Huìyuǎn declined on the grounds of illness. Emperor An sent a letter of condolence, and the courtesy exceeded the usual. Huìyuǎn submitted a memorial of thanks, saying, 'Śākya Huìyuǎn bows his head. The Yang month is warm, and the imperial meals are suitable. This poor monk is suffering from an old illness, and his age is increasing. I am deeply grateful for the compassionate decree, which brings light and comfort. The depth of my gratitude and fear is truly a hundredfold.' Emperor An read the memorial and replied with a generous edict. Xiè Língyùn (poet of the Southern Song Dynasty) of Chénliú (ancient place name) was conceited and arrogant, and rarely praised others. Once he interacted with Huìyuǎn, he became solemn and respectful, and was sincerely convinced. Moreover, Huìyuǎn was well-versed in Buddhism internally and proficient in Confucian classics externally. He had lived on Mount Lú (Lúshān, famous mountain in Jiangxi) for thirty years, his shadow never leaving the mountain, and his footprints never entering the secular world. Liú Yímín (recluse of the Eastern Jin Dynasty) of Péngchéng (present-day Xuzhou, Jiangsu), Léi Cìzōng (scholar of the Eastern Jin Dynasty) of Yùzhāng (present-day Nanchang, Jiangxi), Zhōu Xùzhī (recluse of the Eastern Jin Dynasty) of Yànmén (present-day Daixian, Shanxi), Bì Yǐngzhī (recluse of the Eastern Jin Dynasty) of Xīncài (present-day Xincai, Henan), Zōng Bǐng (painter of the Southern Song Dynasty) of Nányáng (present-day Nanyang, Henan), and Zhāng Yě (recluse of the Eastern Jin Dynasty) of Qīnghé (present-day Qinghe, Hebei) all abandoned worldly glory and followed Huìyuǎn. Huìyuǎn and Liú Yímín, along with one hundred and twenty-three monks and laypeople, formed the Pure Land Society (jìngshè, Buddhist group), and in front of the image of Amitābha (Amitābha, Amitābha Buddha), they made sincere vows, hoping to be reborn in Sukhāvatī (Sukhāvatī, the Pure Land of Ultimate Bliss). He still asked Liú Yímín to write a vow and carve it on stone.
民撰文以刻之。當時或稱蓮社。蓋指群心誓生之所。爾遠之廣善援能務在弘法。每聞僧徒至自西域。必皆委曲咨訪理味。罽賓沙門僧伽難提。太元中至尋陽。遠請重譯阿毗曇心及三法度論。晚聞羅什入關。焚香遐想。以致書問。什亦久藉其名。復書通好。而又以偈五首。大稱賞之。自是南北千里書問不絕。義熙十二年八月一日動散。至於六日。𥧲加困篤。大德耆年皆相稽顙。請飲豉酒。遠曰。以酒療病律無通文。請飲米飲。又曰。日過中矣。已而請飲蜜漿。乃命律師。披律尋文。文未之半。遠已亡焉。春秋八十三。道俗云委車軌為之結道。尋陽太守阮保。與弟子法凈等。于其山西。鑿壙以葬。而靈運宗炳一時名賢。追悼遺德。迭為銘志。梁僧慧皎。去遠余百載。得其事實。亦為作傳云。按遠別傳。遠於凈土之修。克勤于念。初憩廬山十一年。澄心繫想。三睹勝相。而遠沉厚。終亦不言。后十九年七月晦夕。遠於般若臺之東龕。方由定起。見彌陀佛身滿虛空。圓光之中有諸化佛。又見觀音勢至侍立左右。又見水流光明分十四支。一一支水流注上下。自能演說苦空無常無我。佛告遠曰。我以本願力故來安慰汝。汝后七日當生我國。又見佛陀耶舍與慧持曇順在佛之側。前揖遠曰法師之志在吾之先。何來之遲也。遠既目擊分明
【現代漢語翻譯】 現代漢語譯本： 將文章刻在石碑上，當時有人稱之為蓮社（Lianshe，指蓮花社團），大概是指眾人一心發誓往生西方凈土的地方。慧遠（Huiyuan）大師廣泛行善，努力弘揚佛法。每當聽說有僧侶從西域（Xiyu，古代對中亞地區的稱謂）來，必定詳細詢問佛理。罽賓（Jibin，古代地名，指克什米爾地區）的沙門（Shamen，出家修道者）僧伽難提（Sengqie Nanti），太元（Taiyuan，東晉年號）年間來到尋陽（Xunyang，地名），慧遠大師請他重新翻譯《阿毗曇心論》（Apidamo Xin Lun）和《三法度論》（San Fa Du Lun）。後來聽說鳩摩羅什（Jiumoluoshi）入關（Ruguan，指進入關中地區），便焚香遙想，並寫信問候。鳩摩羅什也早就仰慕他的名聲，回信通好，還寫了五首偈頌，極力稱讚他。從此南北之間書信往來不斷。義熙（Yixi，東晉年號）十二年八月初一，慧遠大師開始感到身體不適，到初六，病情更加嚴重。德高望重的老年僧人都互相叩頭，請求他喝豉酒（Chijiu，用豆豉釀造的酒）。慧遠大師說：『用酒治病，戒律沒有允許。』於是請求喝米酒。又說：『已經過了中午了。』之後又請求喝蜜漿。於是命令律師（Lushi，精通戒律的僧人）查閱戒律，還沒查到一半，慧遠大師就去世了，享年八十三歲。道俗（Daosu，僧人和俗人）雲集，車馬堵塞了道路。尋陽太守（Xunyang Taishou）阮保（Ruan Bao）與弟子法凈（Fajing）等，在他的山西邊，鑿墓安葬。謝靈運（Xie Lingyun）、宗炳（Zong Bing）等當時的名士，追悼他的遺德，輪流撰寫墓誌銘。梁朝的僧人慧皎（Huijiao），距離慧遠大師一百多年，得到了他的真實事蹟，也為他作傳。根據慧遠大師的別傳記載，慧遠大師在凈土的修持上，非常勤奮于唸佛。最初在廬山（Lushan）居住的十一年裡，澄心靜慮，三次見到殊勝的景象，但慧遠大師深沉厚重，始終沒有說出來。後來十九年七月最後一天晚上，慧遠大師在般若臺（Boretai）的東龕（Dongkan），剛從禪定中起來，看見阿彌陀佛（Amituofo）的身體充滿虛空，圓光之中有諸多化佛（Zhu Huafo）。又看見觀音（Guanyin）、勢至（Shizhi）菩薩侍立在左右。又看見水流光明分成十四支，每一支水流都上下流注，並且能夠演說苦、空、無常、無我。佛告訴慧遠大師說：『我以本願力（Benyuan Li）的緣故來安慰你，你七天之後應當往生我的國土。』又看見佛陀耶舍（Fotuo Yeshe）與慧持（Huichi）、曇順（Tanshun）在佛的旁邊，向前作揖對慧遠大師說：『法師的志向在我們之前，為何來得這麼遲呢？』慧遠大師親眼所見，非常清楚明白。 English version: The text was engraved on a stone tablet. At that time, it was sometimes called the 'Lotus Society' (Lianshe), probably referring to the place where people wholeheartedly vowed to be reborn in the Western Pure Land. Master Huiyuan widely practiced good deeds and diligently propagated the Dharma. Whenever he heard of monks arriving from the Western Regions (Xiyu, the ancient term for Central Asia), he would inquire about the principles of Buddhism in detail. The Shramana (Shamen, a monastic practitioner) Sanghanandi from Kipin (Jibin, an ancient place name referring to the Kashmir region) arrived in Xunyang during the Taiyuan era. Huiyuan requested him to re-translate the Abhidharma-hrdaya (Apidamo Xin Lun) and the Treatise on the Three Dharmas (San Fa Du Lun). Later, upon hearing that Kumarajiva had entered Guanzhong (Ruguan, referring to entering the Guanzhong region), he burned incense and thought of him from afar, and wrote a letter to inquire. Kumarajiva had also long admired his name, replied with a letter of friendship, and also wrote five verses, praising him greatly. From then on, letters were exchanged between the north and south without interruption. On the first day of the eighth month of the twelfth year of the Yixi era, Huiyuan began to feel unwell. By the sixth day, his condition had worsened. The virtuous and elderly monks all prostrated to him, requesting him to drink fermented soybean wine (Chijiu, wine brewed with fermented soybeans). Huiyuan said, 'The Vinaya (Buddhist monastic code) does not allow using wine to treat illness.' So they requested him to drink rice wine. He also said, 'It is past noon.' Later, they requested him to drink honey water. So he ordered the Vinaya master (Lushi, a monk proficient in the Vinaya) to consult the Vinaya. Before he had finished consulting it, Huiyuan passed away, at the age of eighty-three. Monks and laypeople (Daosu, monks and laypeople) gathered, and carriages blocked the road. Ruan Bao, the governor of Xunyang (Xunyang Taishou), and his disciples Fajing and others, dug a tomb on the west side of the mountain to bury him. Xie Lingyun, Zong Bing, and other famous scholars of the time, mourned his virtuous legacy and took turns writing epitaphs. The Liang Dynasty monk Huijiao, more than a hundred years after Huiyuan, obtained his true deeds and also wrote a biography for him. According to Huiyuan's separate biography, Huiyuan was very diligent in reciting the Buddha's name in his Pure Land practice. In the first eleven years of residing in Lushan, he calmed his mind and contemplated, seeing auspicious signs three times, but Huiyuan was profound and never spoke of it. Later, on the last night of the seventh month of the nineteenth year, Huiyuan was in the eastern niche (Dongkan) of the Prajna Terrace (Boretai), just rising from meditation, and saw Amitabha Buddha's (Amituofo) body filling the void, with many manifested Buddhas (Zhu Huafo) in the halo. He also saw Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) Bodhisattvas standing on the left and right. He also saw streams of light divided into fourteen branches, each stream flowing up and down, and able to expound on suffering, emptiness, impermanence, and non-self. The Buddha told Huiyuan, 'I have come to comfort you because of my original vow (Benyuan Li). You shall be reborn in my land in seven days.' He also saw Buddhayashas, Huichi, and Tamsun beside the Buddha, bowing forward and saying to Huiyuan, 'Your aspiration, Dharma Master, was before ours, why are you so late in coming?' Huiyuan saw it clearly and distinctly.
【English Translation】 The text was engraved on a stone tablet. At that time, it was sometimes called the 'Lotus Society' (Lianshe), probably referring to the place where people wholeheartedly vowed to be reborn in the Western Pure Land. Master Huiyuan (Huiyuan) widely practiced good deeds and diligently propagated the Dharma. Whenever he heard of monks arriving from the Western Regions (Xiyu, the ancient term for Central Asia), he would inquire about the principles of Buddhism in detail. The Shramana (Shamen, a monastic practitioner) Sanghanandi from Kipin (Jibin, an ancient place name referring to the Kashmir region) arrived in Xunyang during the Taiyuan era. Huiyuan requested him to re-translate the Abhidharma-hrdaya (Apidamo Xin Lun) and the Treatise on the Three Dharmas (San Fa Du Lun). Later, upon hearing that Kumarajiva had entered Guanzhong (Ruguan, referring to entering the Guanzhong region), he burned incense and thought of him from afar, and wrote a letter to inquire. Kumarajiva had also long admired his name, replied with a letter of friendship, and also wrote five verses, praising him greatly. From then on, letters were exchanged between the north and south without interruption. On the first day of the eighth month of the twelfth year of the Yixi era, Huiyuan began to feel unwell. By the sixth day, his condition had worsened. The virtuous and elderly monks all prostrated to him, requesting him to drink fermented soybean wine (Chijiu, wine brewed with fermented soybeans). Huiyuan said, 'The Vinaya (Buddhist monastic code) does not allow using wine to treat illness.' So they requested him to drink rice wine. He also said, 'It is past noon.' Later, they requested him to drink honey water. So he ordered the Vinaya master (Lushi, a monk proficient in the Vinaya) to consult the Vinaya. Before he had finished consulting it, Huiyuan passed away, at the age of eighty-three. Monks and laypeople (Daosu, monks and laypeople) gathered, and carriages blocked the road. Ruan Bao, the governor of Xunyang (Xunyang Taishou), and his disciples Fajing and others, dug a tomb on the west side of the mountain to bury him. Xie Lingyun, Zong Bing, and other famous scholars of the time, mourned his virtuous legacy and took turns writing epitaphs. The Liang Dynasty monk Huijiao, more than a hundred years after Huiyuan, obtained his true deeds and also wrote a biography for him. According to Huiyuan's separate biography, Huiyuan was very diligent in reciting the Buddha's name in his Pure Land practice. In the first eleven years of residing in Lushan, he calmed his mind and contemplated, seeing auspicious signs three times, but Huiyuan was profound and never spoke of it. Later, on the last night of the seventh month of the nineteenth year, Huiyuan was in the eastern niche (Dongkan) of the Prajna Terrace (Boretai), just rising from meditation, and saw Amitabha Buddha's (Amituofo) body filling the void, with many manifested Buddhas (Zhu Huafo) in the halo. He also saw Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) Bodhisattvas standing on the left and right. He also saw streams of light divided into fourteen branches, each stream flowing up and down, and able to expound on suffering, emptiness, impermanence, and non-self. The Buddha told Huiyuan, 'I have come to comfort you because of my original vow (Benyuan Li). You shall be reborn in my land in seven days.' He also saw Buddhayashas, Huichi, and Tamsun beside the Buddha, bowing forward and saying to Huiyuan, 'Your aspiration, Dharma Master, was before ours, why are you so late in coming?' Huiyuan saw it clearly and distinctly.
。又審精爽不亂。乃與其徒法凈慧寶等。具言所見。因告凈曰。始吾居此十一年。幸於凈土三睹勝相。今而復見之。吾生凈土決矣。次日寢疾。又謂凈曰。七日之期。斯其漸也。汝徒自勉。無以世間情累拘也。至期果卒。
釋慧虔。姓皇甫河朔人也。精持戒律。其志尤固。初居廬山僅十年。道俗有業佛道者。皆慨慕之。虔以遠師在其山足。德業風聞。加又伸明勝法。資發聾聵。美而嘆曰。彼人也吾人也。彼其德業。吾不殆之。其於心也。能無愧哉。乃之吳會矚地弘通。及至山陰嘉祥寺。聚徒館眾。大開誘掖。時羅什傳譯新經。有未講者。虔歷講之。然其所講必與眾曰。幸由像季講道遺教。愿乘少善。刻奉彌陀。后五年得病。虔知時至乃曰。登金蓮坐玉池。蓮開見佛。即其時矣。所欲祈誠海眾。為法真友。觀音勢至。為己良導過此。以還無復他愿。其夕山陰北寺有凈嚴尼者。方其假寐。倏見觀音勢至與百千眾自高而下。幡華幢蓋光映日月。嚴既見之。且禮且瞻。且因前詣而問曰。大士何所之耶。對曰。之嘉祥迎虔公耳。虔於是夕預亦自得勝相。尋告弟子。奄然長逝。
釋僧濟。未詳何許人。亦不知落髮為誰師也。晉安之時。嘗入廬山。問道于遠公。內外經書。皆貫深要。遠每謂曰。與吾紹隆大法。爾其人乎
【現代漢語翻譯】 現代漢語譯本：他又仔細審視自己的精神狀態，確保沒有混亂。然後，他將自己所見告訴了他的弟子法凈、慧寶等人。他告訴法凈說：『我住在這裡十一年了，有幸在凈土三次見到殊勝的景象。現在又再次見到，我往生凈土是確定無疑的了。』第二天，他生病了。他又對法凈說：『七天的時間，就是我逐漸離去的期限了。你們這些弟子要自己勉勵，不要被世間的感情所牽累。』到了期限，他果然去世了。 釋慧虔（Shi Huiqian），姓皇甫，是河朔人。他精通並嚴守戒律，他的志向尤其堅定。最初居住在廬山只有十年，道士和俗人中有修習佛道的人，都非常敬佩他。慧虔認為遠師（Yuan Shi，指慧遠大師）在廬山，他的德行和事業廣為人知，而且他還闡明殊勝的佛法，啓發那些聽不進去的人。慧虔讚歎說：『他也是人，我也是人。他的德行和事業，我不能懈怠。對於自己的內心，怎能沒有愧疚呢？』於是他前往吳會，希望在那裡弘揚佛法。到達山陰嘉祥寺后，他聚集僧眾，廣開方便之門，引導人們。當時鳩摩羅什（Kumarajiva）翻譯了新的佛經，有些還沒有講解，慧虔就一一講解。然而他所講的內容一定會告訴大家：『有幸在末法時期講解佛法，遺留教義，希望憑藉這少許的善行，刻苦奉獻給阿彌陀佛（Amitabha）。』五年後，慧虔得了病。他知道時間到了，就說：『登上金蓮座，坐在玉池中，蓮花開放，見到佛，就是這個時候了。』他希望懇請海眾，作為修法的真誠朋友，觀音（Avalokitesvara）、勢至（Mahasthamaprapta）作為自己的良善引導。過了這個，就沒有其他的願望了。』那天晚上，山陰北寺有個名叫凈嚴的比丘尼，正在假寐，忽然看到觀音、勢至與成百上千的大眾從高處下來，幡旗、華蓋的光芒照耀著日月。凈嚴看到后，一邊禮拜一邊瞻仰，並且上前問道：『大士要到哪裡去呢？』回答說：『到嘉祥寺迎接虔公。』慧虔也在那天晚上預先看到了殊勝的景象，不久告訴弟子，安詳地去世了。 釋僧濟（Shi Sengji），不知道是哪裡人，也不知道是誰的弟子。晉安（Jin'an）時期，他曾經進入廬山，向慧遠大師（Huiyuan）請教佛法。內外經書，他都貫通並理解其精要。慧遠大師常常說：『能夠繼承和發揚我的大法，大概就是你這樣的人吧。』
【English Translation】 English version: Moreover, he carefully examined his mental state to ensure it was not disturbed. Then, he shared his visions with his disciples, Fa Jing, Hui Bao, and others. He told Fa Jing, 'I have resided here for eleven years, and I have been fortunate to witness auspicious signs in the Pure Land three times. Now that I see them again, I am certain of my rebirth in the Pure Land.' The next day, he fell ill. He then said to Fa Jing, 'The period of seven days is the gradual process of my departure. You disciples should encourage yourselves and not be bound by worldly attachments.' When the time came, he indeed passed away. Shi Huiqian, whose surname was Huangfu, was a native of Hebei. He was proficient in and strictly adhered to the precepts, and his aspirations were particularly firm. He initially resided on Mount Lu for only ten years, and both Daoists and laypeople who practiced Buddhism greatly admired him. Huiqian believed that Master Yuan (referring to Master Huiyuan) was on Mount Lu, and his virtue and achievements were widely known. Moreover, he elucidated the supreme Dharma, enlightening those who could not hear it. Huiqian praised, 'He is a man, and I am a man. His virtue and achievements, I cannot be negligent. How can I not feel ashamed in my heart?' Therefore, he went to Wu and hoped to propagate the Dharma there. Upon arriving at Ji Xiang Temple in Shanyin, he gathered monks and opened the doors of convenience, guiding people. At that time, Kumarajiva was translating new scriptures, and some had not yet been explained. Huiqian explained them one by one. However, he would always tell everyone what he taught: 'Fortunately, in the Dharma-ending age, I am explaining the Dharma and leaving behind teachings. I hope to dedicate this small amount of good deeds to Amitabha Buddha.' Five years later, Huiqian became ill. Knowing that the time had come, he said, 'Ascending the golden lotus seat, sitting in the jade pond, the lotus flower blooming, seeing the Buddha, this is the time.' He hoped to earnestly request the Sangha as sincere friends in Dharma practice, with Avalokitesvara and Mahasthamaprapta as his good guides. Beyond this, there are no other wishes.' That night, a nun named Jingyan at the North Temple in Shanyin was dozing off when she suddenly saw Avalokitesvara and Mahasthamaprapta descending from above with hundreds of thousands of people, the light of banners and canopies illuminating the sun and moon. Upon seeing this, Jingyan bowed and gazed, and stepped forward to ask, 'Where are the Great Beings going?' They replied, 'To Ji Xiang Temple to welcome Qian Gong.' Huiqian also foresaw the auspicious signs that night and soon told his disciples before passing away peacefully. Shi Sengji, it is not known where he was from, nor who his teacher was when he became a monk. During the Jin'an period, he once entered Mount Lu and sought Dharma teachings from Master Huiyuan. He thoroughly understood the essence of both internal and external scriptures. Master Huiyuan often said, 'You are probably the kind of person who can inherit and promote my great Dharma.'
。濟由敏悟之識。為遠稱譽。凡所講議時多欽伏。殆其有疾。沈殢枕蓆。欲起而不能作者三日。遠附一燭遺之曰。汝可憑此建心安養。濟承其意。執燭停想。復延諸僧。夕諷觀經。漏殘星轉。殆將五更。濟以所執之燭。授弟子元弼。于僧中行之頃之。且覺自秉一燭浮空而行。蒙彌陀佛接置於掌。遍至十方歷事諸佛。須臾既覺備與弼等道之。已而喜曰。吾以一夕觀念蒙佛接引。惟佛大慈與念俱至。至於明夕。復見空中化佛與化菩薩隱顯來集。又謂弼曰。化佛來也吾其去矣。於是西顧一息而終。終之餘三月。當其敲暑。肌肉為之不腐。
釋慧恭。俗姓龔豫章之豐城人。入佛以來。與僧光慧堪慧蘭三法師。最相友善。蘭等力學。殆不如恭。而於凈土。陶蒸醞藉。以系愿想。恭不殆之。蘭嘗謂曰。汝之力學博聞。是于佛道有資乎。聾夫奏樂而已。無聞聖人之明譏。汝承其譏乎。恭曰。胡為其然也。學不可已。達人之通議。孰能未死。昧昧如癡哉。后七年。蘭等俱死。死時各有先應。又五年。即晉義熙十一年。恭且病焉。病中載念。蘭等已死。自又纏困病苦。忽忽無所依。乃曰。六道相㳂。其何止焉。既而篤甚。又曰。死生去來。吾安歸哉。於是叩頭泣血。矢心於安養。雖夫病苦之甚。而其念也無一間焉。一日目睇無量壽
【現代漢語翻譯】 現代漢語譯本：釋道濟憑藉敏銳的領悟力而遠近聞名，凡是他講解議論時，人們大多欽佩信服。後來他生病了，臥床不起，想要起身卻不能，持續了三天。釋道遠送給他一支蠟燭，說：『你可以憑藉這支蠟燭，建立信心，安心修養。』道濟領會了他的意思，手持蠟燭，靜心冥想。又請來眾僧，在晚上諷誦《觀經》。時間流逝，星辰轉移，快到五更時分。道濟將手中的蠟燭交給弟子元弼，讓他在僧眾中傳遞。過了一會兒，他感覺自己手持一支蠟燭，漂浮在空中行走，蒙受阿彌陀佛接引，置於佛掌之中，遍至十方，經歷諸佛之事。不久醒來，將所見所聞詳細地告訴了元弼等人。隨後高興地說：『我憑藉一夜的觀想，蒙受佛陀接引，佛陀的大慈悲與我的念想同時到來。』到了第二天晚上，又看見空中化現的佛和菩薩隱現而來聚集。他又對元弼說：『化佛來了，我將要離去了。』於是面向西方，停止了呼吸而去世。去世后三個月，正值盛夏，他的肌肉卻沒有腐爛。 釋慧恭，俗姓龔，是豫章豐城人。自從入佛以來，與僧光法師、慧堪法師、慧蘭法師三位法師最為友善。慧蘭等人努力學習，幾乎不如慧恭，而慧恭在凈土法門上，卻能深入醞釀，將願望寄託於此。慧恭並不懈怠。慧蘭曾經對他說：『你的努力學習和博聞強記，對於佛道有什麼幫助呢？就像聾子演奏音樂一樣，聽不到聖人的明確批評。你能接受這樣的批評嗎？』慧恭說：『為什麼會這樣呢？學習是不能停止的。通達之人的共同見解，誰能到死都不明白，像個癡呆一樣呢？』七年後，慧蘭等人相繼去世，去世時各有預兆。又過了五年，即晉義熙十一年，慧恭也生病了。病中思念，慧蘭等人已經去世，自己又被病痛纏繞，茫然無所依靠。於是說：『六道輪迴相續不斷，何時才能停止呢？』不久病情加重，又說：『生死去來，我將歸向何處呢？』於是叩頭泣血，真心發願往生安養凈土。即使病痛非常嚴重，他的唸佛之心也沒有絲毫間斷。一天，他眼睛注視著無量壽（Amitayus）
【English Translation】 English version: The monk Shi Daoji was widely praised for his keen understanding. People mostly admired and believed in his lectures and discussions. Later, he fell ill and was bedridden, unable to get up for three days. Shi Daoyuan sent him a candle, saying, 'You can use this candle to build faith and cultivate peace of mind.' Daoji understood his meaning, held the candle, and meditated quietly. He also invited monks to chant the Visualization Sutra in the evening. As time passed and the stars shifted, it was almost five in the morning. Daoji handed the candle he was holding to his disciple Yuan Bi, asking him to pass it among the monks. After a while, he felt himself holding a candle, floating in the air, and being received by Amitabha Buddha (Amitabha), placed in the Buddha's palm, traveling to all directions, and experiencing the affairs of all Buddhas. Soon after waking up, he told Yuan Bi and others in detail what he had seen and heard. Then he happily said, 'Through one night of visualization, I was received by the Buddha. The Buddha's great compassion and my thoughts arrived at the same time.' The next night, he saw manifested Buddhas and Bodhisattvas appearing and gathering in the air. He also said to Yuan Bi, 'The manifested Buddhas are coming, I am about to leave.' Then he faced west, stopped breathing, and passed away. Three months after his death, in the height of summer, his flesh did not decay. Shi Huigong, whose secular surname was Gong, was a native of Fengcheng in Yuzhang. Since entering Buddhism, he was most friendly with the three Dharma masters, Monk Guang, Hui Kan, and Hui Lan. Hui Lan and others studied diligently, almost not as good as Hui Gong, but Hui Gong, in the Pure Land (Sukhavati) Dharma, was able to deeply cultivate and entrust his wishes to it. Hui Gong was not negligent. Hui Lan once said to him, 'What help is your diligent study and broad knowledge to the Buddha's path? It's like a deaf man playing music, unable to hear the clear criticism of the sages. Can you accept such criticism?' Hui Gong said, 'Why would it be like that? Learning cannot be stopped. Who among those who are enlightened can remain ignorant until death, like a fool?' Seven years later, Hui Lan and others passed away one after another, each with premonitions of their death. Five years later, in the eleventh year of the Jin Dynasty's Yixi era, Hui Gong also fell ill. In his illness, he thought that Hui Lan and others had already passed away, and he was entangled in illness, feeling lost and without support. So he said, 'The six paths of reincarnation continue endlessly, when will they stop?' Soon his condition worsened, and he said, 'Where will I go in the cycle of birth and death?' Then he kowtowed and wept blood, sincerely vowing to be reborn in the Pure Land of Peace and Nourishment. Even though the pain was very severe, his mind of reciting the Buddha was never interrupted. One day, his eyes gazed at Amitayus (Amitayus)
佛。以紫金臺前至迎恭。恭覺其身乘彼金臺。臺中流出光明。若諸寶聚。又見昔者僧光慧堪慧蘭等。于其光中。欣然告曰。長老受生之處。已居上品。吾等之懷。不勝浣慰。但念五濁淹延凈土相依之晚也。恭于其日驟覺。身心無諸苦痛。奮身自起。言之乃滅。
劉程之。字仲思彭城人。漢楚元王之後也。祖考而上為晉顯官。程之少孤。事母以孝行聞州里。又以才藻自負。不委氣於時俗。雖夫寒餓在己威福在前。其意湛如也。司徒王謐。丞相桓玄。侍中謝琨。都督謝安。太尉劉裕。咸嘉其賢。欲相推薦。程之曰。諸公所薦皆人傑也。若程之行不足以飾身。才不足以蔽俗。今而薦之。不唯已有尸祿之毀。亦恐天下不以諸公為知人矣。乃之廬阜。以托于遠公。遠公曰。官祿巍巍。欲何不為。程之曰。君臣相疑疣贅。相窺晉室。無盤石之固。物情有累卵之危。吾何為哉。遠聞其說。大相器厚。太尉劉公。亦以其志不可以力屈。與群公議遺民之號旌焉。及雷次宗周續之畢穎之張秀實等同來棲遠。遠曰。諸公之來。宜忘凈土之遊乎。如有心焉當加勉勵無宜后也。程之於諸公中。又最有文。得識其事。镵石以永之。是後程之。拳拳佛道。不罹榮辱驚者十一年。末年于唸佛中。見彌陀佛身紫金色以臨其室。程之愧幸悲泣且自陳曰
【現代漢語翻譯】 現代漢語譯本：佛陀以紫金臺前來迎接他。他恭敬地感覺到自己的身體乘坐在那紫金臺上，臺中流出光明，如同各種珍寶匯聚。他又看見過去的僧人僧光、慧堪、慧蘭等，在光明中欣喜地告訴他：『長老您受生的地方，已經位居上品。我們心中的欣慰，難以言表。只是想到五濁惡世漫長，與凈土相依的時刻還很晚啊。』恭在那一天突然覺得身心沒有各種苦痛，奮身而起，說完這些話就去世了。
劉程之（字仲思，彭城人），是漢楚元王的後代。他的祖先都是晉朝的顯赫官員。程之年少時就成了孤兒，侍奉母親以孝行聞名鄉里。他又以才華自負，不向世俗低頭。即使寒冷飢餓加身，威逼利誘在前，他的心意依然堅定。司徒王謐、丞相桓玄、侍中謝琨、都督謝安、太尉劉裕，都讚賞他的賢能，想要推薦他。程之說：『各位大人所推薦的都是人中豪傑。如果程之的德行不足以修飾自身，才能不足以掩蓋平庸，現在推薦我，不僅我自己有白拿俸祿的過失，也恐怕天下人認為各位大人不善於識人。』於是他前往廬山，投靠慧遠（遠公）。慧遠問：『高官厚祿，有什麼不想做的呢？』程之說：『君臣之間互相猜疑，如同身上的贅肉，互相窺視，晉朝沒有磐石般的穩固，世情有累卵般的危險，我為什麼要這樣做呢？』慧遠聽了他的話，非常器重他。太尉劉裕也認為他的志向不能用武力屈服，與眾位大臣商議，賜予他『遺民』的稱號來表彰他。等到雷次宗、周續之、畢穎之、張秀實等人一同來跟隨慧遠，慧遠說：『各位的到來，難道忘記了往生凈土的願望嗎？如果心中有這個願望，應當更加勉勵，不要落在人後啊。』程之在這些人中，又最有文采，得以記錄這些事情，刻在石頭上以永久紀念。此後，程之虔誠地信奉佛道，不為榮辱所動，經歷了十一年。晚年時，在念佛中，看見阿彌陀佛（彌陀佛身）身放紫金色光芒降臨他的房間。程之感到慚愧、慶幸、悲傷、哭泣，並且自陳說：
【English Translation】 English version: Buddha came to greet him on a purple-gold platform. He respectfully felt his body riding on that purple-gold platform, from which flowed light like a gathering of various treasures. He also saw the former monks Sengguang (僧光), Huikan (慧堪), Huilan (慧蘭), etc., who joyfully told him in the light: 'Elder, the place where you will be reborn is already in the upper ranks. Our joy is beyond words. It's just that the five turbidities (五濁) are prolonged, and the time to rely on the Pure Land (凈土) is still late.' On that day, Gong suddenly felt that his body and mind were free from all suffering, and he rose up. After saying these words, he passed away.
Liu Chengzhi (劉程之), styled Zhongsi (仲思), was a native of Pengcheng (彭城), a descendant of King Chu Yuan (楚元王) of the Han dynasty. His ancestors were prominent officials in the Jin dynasty. Chengzhi became an orphan at a young age and was known in his village for his filial piety in serving his mother. He was also proud of his talent and refused to bow to worldly customs. Even if he was cold and hungry, or faced with threats and temptations, his mind remained steadfast. Situ Wang Mi (王謐), Chancellor Huan Xuan (桓玄), Attendant Xie Kun (謝琨), General-in-chief Xie An (謝安), and Grand Commandant Liu Yu (劉裕) all praised his virtue and wanted to recommend him. Chengzhi said, 'The gentlemen you recommend are all outstanding individuals. If my virtue is not enough to adorn myself, and my talent is not enough to conceal my mediocrity, then recommending me now would not only make me guilty of taking a salary without deserving it, but also make the world think that you gentlemen are not good at recognizing talent.' So he went to Mount Lu (廬山) to rely on Huiyuan (慧遠, Yuan Gong 遠公). Huiyuan asked, 'High office and generous salary, what is there that you don't want to do?' Chengzhi said, 'The relationship between ruler and subject is one of mutual suspicion, like a tumor on the body, and mutual spying. The Jin dynasty does not have the stability of a bedrock, and the situation is as precarious as a pile of eggs. Why should I do that?' Huiyuan was very impressed with his words. Grand Commandant Liu Yu also believed that his will could not be bent by force, and discussed with the other ministers to bestow upon him the title of 'Remnant of the Previous Dynasty' (遺民) to honor him. When Lei Cizong (雷次宗), Zhou Xuzhi (周續之), Bi Yingzhi (畢穎之), Zhang Xiushi (張秀實), and others came to follow Huiyuan, Huiyuan said, 'Have you all forgotten the desire to be reborn in the Pure Land (凈土)? If you have this desire in your hearts, you should strive harder and not fall behind.' Among these people, Chengzhi was the most talented in writing, and he was able to record these events and carve them in stone for permanent commemoration. After this, Chengzhi devoutly believed in Buddhism, unmoved by honor or disgrace, for eleven years. In his later years, while reciting the Buddha's name, he saw Amitabha Buddha (阿彌陀佛, Mituo Foshi 彌陀佛身) emitting purple-gold light and descending into his room. Chengzhi felt ashamed, fortunate, sad, and wept, and said to himself:
。安得如來為我手摩其頂覆我以衣耶。俄而佛摩其頂引袈裟以覆之。他日唸佛。又見身入七寶大池。其池蓮華青白相間。其水湛湛若無畔岸。中有一人。頂有圓光。胸有萬字。指池水曰。八功德水。汝可飲之。程之飲水甘美盈口。及其寤之猶覺異香發於毛孔。程之曰。此吾凈土之緣至矣。誰為六和之眾。與我證明之。廬阜諸僧既相來集。程之乃對尊像。焚香載拜。而祝曰。我以釋迦遺教故。能知有阿彌陀佛。此香當先供養釋迦如來。次乃供養阿彌陀佛。然後供養法華會中佛菩薩眾。至於十方佛菩薩眾。愿令一切有情俱生凈土。愿畢乃三叩齒長跪而卒。卒之十一日。遠公以程之社中人。也為之發傳云。
釋僧睿。魏之館陶人也。年十八。始事僧賢為弟子。巾舄而外學與時競。至二十。博總佛經。猶通儒籍。嘗聽僧朗講放光經。屢有機難。朗謂賢曰。睿也識出人表。比格難吾累思不能通。可謂賢賢弟子耳。睿以身居學地。未能均慧習定。加又禪定之奧昧諸階漸。且曰經法雖少足識因果。禪法未傳。措心無地。羅什后至關中。出禪要三卷。睿首得之。日夜修習。遂精五門。善入六靜。偽司徒姚嵩。高其懿行頗前席之。秦主姚興。問嵩曰。睿公何如。嵩曰。實鄴衛之松柏爾。及興見之。盛加賞悅。反謂嵩曰。睿公乃四海
【現代漢語翻譯】 現代漢語譯本：我多麼希望如來能用手為我摩頂，用袈裟覆蓋我啊。不久，佛陀就摩了他的頭，並用袈裟覆蓋了他。有一天，程唸佛時，又看見自己進入七寶大池中。池中的蓮花青白相間，池水清澈，似乎沒有邊際。池中有一個人，頭頂有圓光，胸前有萬字。那人指著池水說：『這是八功德水，你可以飲用。』程飲用池水，感到甘甜充滿口中。醒來后，仍然覺得奇異的香氣從毛孔中散發出來。程說：『這是我與凈土的緣分到了。誰是六和之眾，能為我證明此事？』廬山的所有僧人聚集而來。程對著佛像，焚香跪拜，並祝願說：『我因為釋迦牟尼佛的遺教，才能知道有阿彌陀佛。這炷香應當先供養釋迦如來，然後供養阿彌陀佛，再供養法華會中的佛菩薩眾，以及十方佛菩薩眾。愿一切有情眾生都能往生凈土。』祝願完畢，他三叩齒，長跪而去世。去世后的第十一天，慧遠大師因為程是蓮社中的人，也為他寫了傳記。 釋僧睿，是魏國的館陶人。十八歲時，開始跟隨僧賢為弟子，除了僧人的衣物外，其他方面都與世俗之人競爭。到了二十歲，廣泛通曉佛經，也精通儒家典籍。曾經聽僧朗講解《放光經》，多次提出疑難問題。僧朗對僧賢說：『僧睿的見識超人，他提出的問題我反覆思考都不能理解，真可謂是賢能弟子的賢能弟子啊。』僧睿認為自己身處學習之地，還不能平等地修習智慧和禪定，而且對於禪定的奧妙之處，以及各個階段的進階還不瞭解。他說：『經法雖然稍微能夠認識因果，但禪法還沒有傳授，無處用心。』鳩摩羅什（Kumarajiva）後來到了關中，翻譯出《禪要》三卷，僧睿首先得到它，日夜修習，於是精通五門禪法，善於進入六靜之境。偽司徒姚嵩，很看重僧睿的德行，常常請他坐在自己的席位上。秦主姚興問姚嵩說：『僧睿這個人怎麼樣？』姚嵩說：『他真是鄴地和衛地的松柏啊。』等到姚興見到僧睿后，非常讚賞和喜悅，反而對姚嵩說：『僧睿是四海的棟樑之才。』
【English Translation】 English version: How I wish the Tathagata (如來, another name for Buddha) could touch my head with his hand and cover me with his robe! Soon after, the Buddha touched his head and covered him with his kasaya (袈裟, a Buddhist monastic robe). Another day, while reciting the Buddha's name, Cheng saw himself entering a great seven-jeweled pond. The lotuses in the pond were blue and white, and the water was so clear that it seemed to have no shore. In the middle of the pond was a person with a halo around his head and a swastika (萬字, a symbol of auspiciousness) on his chest. The person pointed to the water and said, 'This is the water of eight merits (八功德水), you may drink it.' Cheng drank the water and felt its sweetness fill his mouth. When he woke up, he still felt a strange fragrance emanating from his pores. Cheng said, 'My affinity with the Pure Land (凈土) has arrived. Who among the six harmonious assemblies (六和之眾) can testify to this for me?' All the monks of Mount Lu (廬山) gathered together. Cheng faced the Buddha statue, burned incense, knelt down, and prayed, 'Because of Shakyamuni Buddha's (釋迦牟尼佛) teachings, I know that there is Amitabha Buddha (阿彌陀佛). This incense should first be offered to Shakyamuni Tathagata, then to Amitabha Buddha, and then to the Buddhas and Bodhisattvas (菩薩) in the Lotus Assembly (法華會), and to all the Buddhas and Bodhisattvas in the ten directions. May all sentient beings be reborn in the Pure Land.' After finishing his prayer, he knocked his teeth three times, knelt for a long time, and passed away. On the eleventh day after his death, Master Huiyuan (慧遠), because Cheng was a member of the Lotus Society (蓮社), also wrote a biography for him. The monk Sengrui (釋僧睿) was from Guantao (館陶) in the Wei (魏) kingdom. At the age of eighteen, he began to follow the monk Sengxian (僧賢) as a disciple. Apart from his monastic robes, he competed with worldly people in other aspects. By the age of twenty, he had a broad understanding of Buddhist scriptures and was also proficient in Confucian classics. He once listened to the monk Lang (僧朗) explain the Fangguang Jing (放光經, Sutra of the Radiance), and repeatedly raised difficult questions. Monk Lang said to Monk Xian, 'Sengrui's knowledge is extraordinary. The questions he raises are so difficult that I cannot understand them even after repeated contemplation. He is truly a worthy disciple of a worthy teacher.' Sengrui believed that he was in a place of learning and had not yet been able to equally cultivate wisdom and samadhi (禪定), and that he did not understand the mysteries of samadhi and the stages of progress. He said, 'Although I can understand the cause and effect of the scriptures, the methods of samadhi have not yet been transmitted, and there is no place to focus my mind.' Kumarajiva (鳩摩羅什) later arrived in Guanzhong (關中) and translated the Chan Yao (禪要, Essentials of Dhyana) in three volumes. Sengrui was the first to obtain it and practiced it day and night, thus becoming proficient in the five gates of dhyana and skilled in entering the six states of tranquility. The false Minister Situ Yao Song (姚嵩) highly valued Sengrui's virtuous conduct and often invited him to sit on his mat. The Qin ruler Yao Xing (姚興) asked Yao Song, 'What kind of person is Sengrui?' Yao Song said, 'He is truly a pine and cypress of Ye (鄴) and Wei (衛).' When Yao Xing met Sengrui, he greatly admired and delighted him, and instead said to Yao Song, 'Sengrui is a pillar of the four seas.'
之標領。何獨鄴衛松柏乎。於是美聲大布。遠近歸德。什師所翻經論。睿並參正。后出成實論。令睿講之。什顧睿曰。此論七處文。破毗曇在言小隱。若能不問而解真為英邁。至睿啓發。果不咨什。什嘆曰。吾以傳譯與子。相值蓋無恨矣。后著大智論十二門論中論等序。並著大小品法華維摩思益經序。皆傳於世。初睿善攝威儀。弘贊經法。常回諸善愿生安養故。雖坐臥進止。罕曾背西。后時無病集僧告曰。生平所存愿在安養。如睿所見。固當得生。或其身口意業。未至無犯。愿施大慈。永為法朋。因款諸僧。坐而死焉。睿死之日。寺僧咸見五色煙霧出睿之房。盤旋然漸而西去之。
釋曇鑒。俗姓趙冀州下博人也。孩稚厭俗。求師于竺道祖。學究群經。兼窮諸論。論文有所未通必曰。不有聖人復生。吾將安附。后聞羅什入關。杖策詣之。咨決心疑。一隅三反。及什之亡鑒曰。不幸什師去世。咨決無所。乃之江陵之山寺。時膺暮年履行尤謹。嘗愿躬升安養。面覲彌陀故。雖毫芒之善。悉迴向之。一日定中。見彌陀佛手捧金瓶。以水灑其面曰。滌汝塵垢。清汝心念。汝之身口。俱致嚴凈。乃于瓶中。出一蓮華授之。鑒之出定。謂弟子慧嚴曰。汝于凈土有觀念因。吾于汝也宜無隱乎。爾遂以所見告之。殆三日弟子道濟辭
【現代漢語翻譯】 現代漢語譯本：他堪稱領袖人物。難道只有鄴城和衛地的松柏才值得稱讚嗎？於是他的美名廣為傳播，遠近的人都歸附他的德行。鳩摩羅什所翻譯的經論，僧睿都參與校正。後來鳩摩羅什翻譯完成《成實論》，讓僧睿講解。鳩摩羅什對僧睿說：『這部論的七處文，對《毗曇》的駁斥隱藏得很深，如果能不提問就能理解，真可謂英才。』僧睿經過思考啓發，果然沒有向鳩摩羅什提問。鳩摩羅什感嘆道：『我把翻譯事業傳給你，能遇到你這樣的人，我沒有什麼遺憾了。』後來他撰寫了《大智論》、《十二門論》、《中論》等的序言，並撰寫了《大品般若經》、《小品般若經》、《法華經》、《維摩詰經》、《思益經》的序言，都流傳於世。起初，僧睿善於攝持威儀，弘揚讚歎經法，常常回向各種善行，愿往生安養凈土，所以他坐臥行走，很少背對西方。後來，他無病之時召集僧眾告別說：『我平生所愿是往生安養凈土，以我所見，必定能夠往生。或許我的身口意業，還未達到沒有過失的地步，希望大家施以大慈悲，永遠做我的法友。』於是懇切地向眾僧告別，坐著去世了。僧睿去世的那天，寺里的僧人都看見五色煙霧從僧睿的房間里出來，盤旋然後漸漸向西而去。 釋曇鑒（釋：佛教僧侶的尊稱；曇鑒：人名），俗姓趙，是冀州下博人。從小厭惡世俗，跟隨竺道祖為師，精通各種經典，深入研究各種論著。研究文章遇到不理解的地方，必定說：『如果沒有聖人再次出現，我將依靠誰呢？』後來聽說鳩摩羅什進入關中，拄著枴杖前去拜訪，請教決斷心中的疑惑，一個問題反覆思考。等到鳩摩羅什去世后，曇鑒說：『不幸的是，鳩摩羅什大師去世了，沒有地方可以請教決斷了。』於是前往江陵的山寺。當時他已是暮年，修行更加謹慎。曾經發愿親自升往安養凈土，面見阿彌陀佛（彌陀：阿彌陀佛的簡稱；佛：覺悟者），所以即使是微小的善行，都全部迴向往生凈土。有一天，他在禪定中，看見阿彌陀佛手捧金瓶，用水灑在他的臉上說：『洗滌你的塵垢，清凈你的心念，你的身口，都要達到莊嚴清凈。』於是從瓶中，取出一朵蓮花授予他。曇鑒出定后，對弟子慧嚴說：『你對於凈土有觀想的因緣，我對你也不應該隱瞞。』於是就把所見到的景象告訴了他。大約三天後，弟子道濟告辭。
【English Translation】 English version: He was a leading figure. Is it only the pines and cypresses of Ye and Wei that are worthy of praise? Thus, his good name spread far and wide, and people from near and far submitted to his virtue. Sengrui participated in the revision of the sutras and treatises translated by Kumarajiva (Kumarajiva: a famous translator of Buddhist scriptures). Later, when Kumarajiva finished translating the Satyasiddhi Shastra (Satyasiddhi Shastra: a Buddhist text), he asked Sengrui to explain it. Kumarajiva said to Sengrui, 'The seven sections of this treatise refute the Abhidharma (Abhidharma: Buddhist philosophical texts) in a subtle way. If you can understand it without asking questions, you are truly a genius.' After Sengrui thought and was inspired, he did not ask Kumarajiva any questions. Kumarajiva exclaimed, 'I have passed on the work of translation to you. I have no regrets to have met someone like you.' Later, he wrote prefaces to the Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra: a major Mahayana Buddhist text), the Twelve Gate Treatise (Twelve Gate Treatise: a Madhyamaka Buddhist text), the Madhyamaka Shastra (Madhyamaka Shastra: a fundamental text of the Madhyamaka school), and others, and also wrote prefaces to the Larger Perfection of Wisdom Sutra (Larger Perfection of Wisdom Sutra: a Mahayana Buddhist text), the Smaller Perfection of Wisdom Sutra (Smaller Perfection of Wisdom Sutra: a Mahayana Buddhist text), the Lotus Sutra (Lotus Sutra: a highly influential Mahayana Buddhist sutra), the Vimalakirti Sutra (Vimalakirti Sutra: a Mahayana Buddhist sutra), and the Srimala Sutra (Srimala Sutra: a Mahayana Buddhist sutra), all of which have been passed down to the world. Initially, Sengrui was good at maintaining dignified conduct, promoting and praising the sutras, and often dedicated all kinds of good deeds, wishing to be reborn in the Pure Land of Amitabha (Amitabha: the Buddha of Infinite Light), so he rarely faced away from the West when sitting, lying down, or walking. Later, when he was not sick, he gathered the monks to bid farewell, saying, 'My lifelong wish is to be reborn in the Pure Land of Amitabha. As I see it, I will surely be reborn. Perhaps my body, speech, and mind have not yet reached the point of being without fault. I hope that everyone will show great compassion and always be my Dharma friends.' Then he earnestly bid farewell to the monks and passed away while sitting. On the day of Sengrui's death, the monks in the temple all saw five-colored smoke coming out of Sengrui's room, swirling and then gradually going west. The monk Tan Jian (Shi: a respectful title for Buddhist monks; Tan Jian: a personal name), whose secular surname was Zhao, was from Xiabo in Jizhou. From childhood, he was disgusted with the secular world and followed Zhu Daozu as his teacher, mastering various sutras and deeply studying various treatises. When studying articles and encountering something he did not understand, he would always say, 'If a sage does not reappear, who will I rely on?' Later, hearing that Kumarajiva had entered Guanzhong, he went to visit him with a cane, asking for guidance to resolve the doubts in his heart, thinking repeatedly about a single question. When Kumarajiva passed away, Tan Jian said, 'Unfortunately, Master Kumarajiva has passed away, and there is no place to ask for guidance.' So he went to a mountain temple in Jiangling. At that time, he was in his old age, and his practice was even more cautious. He once vowed to personally ascend to the Pure Land of Amitabha, to meet Amitabha Buddha (Amitabha: short for Amitabha Buddha; Buddha: the awakened one), so even the smallest good deeds were all dedicated to rebirth in the Pure Land. One day, in meditation, he saw Amitabha Buddha holding a golden bottle in his hand, sprinkling water on his face, saying, 'Wash away your dust, purify your mind, your body and speech must achieve solemn purity.' Then, from the bottle, he took out a lotus flower and gave it to him. After Tan Jian came out of meditation, he said to his disciple Huiyan, 'You have the karmic connection of visualizing the Pure Land, and I should not hide anything from you.' So he told him what he had seen. About three days later, the disciple Daoji bid farewell.
往上明。鑒曰汝徒未能升安養脫娑婆。驅驅南北其終為何。既而又曰。汝能奉吾言他日之來。猶吾在焉。不然則汝之報。隨業有遷。其夕鑒與寺僧。歷敘疇昔。亦露其長往不復之意。聞者莫之測也。夜寢深矣。有沙彌僧愿。隨在左右。鑒回顧曰。夜闌燈耗。汝奚在耶。僧愿引去。鑒乃獨步廓下。念彌陀佛。近逾五更。其聲彌勵。及旦嚴等。依常問訊見鑒。趺坐而口不言。就而視之已亡矣。嚴等不以其棺掩之。凡三旬支體柔滑。有若芙蕖之香。內而發出焉。同時亦有江陵釋道海。淮南釋曇泓。東轅釋道廣。弘農釋道光。並祈心安養。至其棄世。光等皆言。目擊金臺寶網。暨頻伽命命之鳥。來現其前。
釋曇弘。黃龍人也。或云廣陵高郵人。宋永初中。南遊番禺。止於臺寺。后適交址之仙山寺。香火之外。了無他事。誦無量壽及觀經。不知其數。弘每唸曰。一身萬緒正念難守。可乘正念早見彌陀。由是于山崦間。積薪為𧂐。一日潛入其薪。口自陳曰。愿謝此報。速奉金顏。無於三界以墮諸有。因而縱火。弟子追及。舁之還寺。然其所焚半身已爛。未經月餘爛且復焉。翌日鄉閭嚴持大會。舉寺皆赴。弘於是日復入巖谷。聚薪焚之。鄉民奔救。弘已亡焉。於是益薪進火移日乃盡。弟子收其遺骨。得舍利數百。擊之以石。
【現代漢語翻譯】 現代漢語譯本： 往上明（僧人名）。鑒（僧人名）說：『你們這些弟子還不能升入安養（極樂世界），脫離娑婆（現實世界）。奔波南北，最終是爲了什麼呢？』 之後又說：『你們如果能聽從我的話，他日再來，就如同我還在一樣。不然，你們的報應，會隨著業力而轉移。』 當晚，鑒與寺里的僧人，歷數往昔之事，也流露出他將長逝不返的意思。聽的人沒有誰能猜透他的意思。夜深了，有個沙彌僧人名叫愿，一直隨侍在左右。鑒回頭問道：『夜深了，燈也快耗盡了，你在這裡做什麼？』 僧愿退下了。鑑於是獨自在走廊下行走，唸誦彌陀佛（阿彌陀佛）。接近五更時分，他的唸佛聲更加洪亮。等到天亮，嚴（僧人名）等人，按照慣例前去問候，看見鑒（僧人名）盤腿而坐，口不能言。走近一看，已經去世了。嚴（僧人名）等人沒有用棺材安葬他，過了三旬（三十天），他的肢體依然柔軟光滑，散發出如同芙蕖（荷花）一般的香氣，從體內散發出來。同時，也有江陵的釋道海（僧人名），淮南的釋曇泓（僧人名），東轅的釋道廣（僧人名），弘農的釋道光（僧人名），都祈求往生安養（極樂世界）。等到他們去世的時候，道光（僧人名）等人都說，親眼看見金臺寶網（極樂世界的景象），以及頻伽（一種鳥）和命命之鳥（比翼鳥），出現在他們面前。
釋曇弘（僧人名），是黃龍人。也有人說是廣陵高郵人。宋朝永初年間，他南遊番禺，住在臺寺。之後去了交址的仙山寺，除了香火之事，沒有其他事情。誦讀《無量壽經》和《觀經》，數不清有多少遍。曇弘（僧人名）常常唸叨：『一身萬緒，正念難以守護。不如趁著正念，早日見到彌陀（阿彌陀佛）。』 於是他在山谷間，堆積柴火為柴堆。一天，他悄悄地進入柴堆，自己陳述說：『愿捨棄此報身，早日見到佛的金容。不要在三界（欲界、色界、無色界）中墮入諸有（各種存在形式）。』 因而點燃了柴火。弟子們追趕上來，把他擡回寺廟。然而他被焚燒的半身已經腐爛。沒過一個月，腐爛的地方又恢復了。第二天，鄉里人隆重地舉辦大會，全寺的人都去了。曇弘（僧人名）於是在這天又進入巖谷，堆積柴火焚燒自己。鄉民們奔來搶救，曇弘（僧人名）已經去世了。於是人們又添柴加火，燒了一整天才燒盡。弟子們收拾他的遺骨，得到舍利（佛教聖物）數百顆，用石頭敲擊它們，
【English Translation】 English version: Wang Shangming (name of a monk). Jian (name of a monk) said, 'You disciples are not yet able to ascend to Sukhavati (Pure Land) and escape from this Saha world (the world of suffering). Running around north and south, what is the ultimate purpose?' Then he added, 'If you can follow my words, when you return in the future, it will be as if I am still here. Otherwise, your retribution will shift according to your karma.' That evening, Jian (name of a monk) recounted past events with the monks of the temple, also revealing his intention to depart and not return. None of those who heard him could fathom his meaning. Late at night, there was a novice monk named Yuan, who remained by his side. Jian (name of a monk) turned around and asked, 'It is late, and the lamp is running out of oil, what are you doing here?' Monk Yuan withdrew. Jian (name of a monk) then walked alone under the corridor, reciting Amitabha Buddha (Amitābha). Nearing the fifth watch (early morning), his voice of reciting the Buddha became even louder. When dawn broke, Yan (name of a monk) and others, as usual, went to greet him and saw Jian (name of a monk) sitting in the lotus position, unable to speak. Upon closer inspection, he had already passed away. Yan (name of a monk) and others did not bury him in a coffin. After three weeks (thirty days), his limbs remained soft and smooth, emitting a fragrance like that of a lotus flower, emanating from within. At the same time, there were also Shi Daohai (name of a monk) of Jiangling, Shi Tan Hong (name of a monk) of Huainan, Shi Daoguang (name of a monk) of Dongyuan, and Shi Daoguang (name of a monk) of Hongnong, all of whom prayed for rebirth in Sukhavati (Pure Land). When they passed away, Daoguang (name of a monk) and others said that they had personally witnessed the golden platform and jeweled net (scenes of the Pure Land), as well as the Kalavinka (a mythical bird) and Jivamjivaka birds (a two-headed bird), appearing before them.
Shi Tan Hong (name of a monk) was a native of Huanglong. Some say he was from Gaoyou in Guangling. During the Yongchu period of the Song Dynasty, he traveled south to Panyu and stayed at Tai Temple. Later, he went to Xianshan Temple in Jiaozhi, where he did nothing but offer incense. He recited the Infinite Life Sutra and the Contemplation Sutra countless times. Tan Hong (name of a monk) often thought, 'With a body burdened by myriad affairs, it is difficult to maintain right mindfulness. It is better to take advantage of right mindfulness and see Amitabha (Amitābha) early.' Therefore, he piled up firewood in the mountain valleys to make a pyre. One day, he secretly entered the pyre and declared, 'I wish to relinquish this body and quickly behold the golden countenance of the Buddha. May I not fall into the various forms of existence in the Three Realms (Desire Realm, Form Realm, Formless Realm).' He then lit the fire. His disciples rushed to him and carried him back to the temple. However, half of his body that had been burned was already decaying. In less than a month, the decayed parts recovered. The next day, the villagers held a grand gathering, and everyone from the temple attended. On that day, Tan Hong (name of a monk) again entered the rocky valley and piled up firewood to burn himself. The villagers rushed to rescue him, but Tan Hong (name of a monk) had already passed away. So people added more firewood and continued to burn him until it was all consumed the next day. The disciples collected his remains and found hundreds of sharira (Buddhist relics), which they struck with stones.
光焰隨發。竟亦無璺焉。次日有見。弘身作黃金色。乘一金鹿。西行甚急。或問之不答。再問之。惟舉一手。指西而已。人有迫而追之。相去彌遠。其終不及焉。
尼法盛。俗姓聶貝之清河人。東晉之末。避地金陵。宋元嘉中。始於建福寺出家焉。才識慧解。率由天縱。盛以桑榆之齒。流寓皇邑。徒以運偶隆平。而心所存終懷舊土。乃曰以情繼情。念奚不生。唯憑佛道可用銷焉。遂從道場寺遇法師。受菩薩戒。晝則披陳玄素。夕則澄寂理味。漸積歲時。神情朗贍。雖曰暮齒。有逾壯年。每欲拔跡三界接武九品。於是分十六觀。並作八池。以系前想。十六年九月二十七日。于其居寺塔下。禮彌陀像。際晚遇病。稍就綿篤。盛方假寐。見彌陀佛與二菩薩乘雜華云。云出寶光前以照盛。是時諸尼。款扉問疾。且見盛房。光明逆溢奇而問之。盛曰適吾假寐。見彌陀佛及二菩薩以在吾前。而復以光照我。豈佛之慈度我耶。言竟而絕。時豫章太守吳郡張辯。素所尊敬。為之傳述。
尼道瑗。俗姓江丹陽人也。或云丹徒人。少以聰悟。自得經籍書史。皆所博涉。成戒之後。研味三藏。尤得其要。晉孝武泰元中。皇后美其高行。凡所資善多歸其寺。豪婦貴女。爭與之遊。宋元嘉八年。大造佛像。以廣福業。彭城金像二軀。
【現代漢語翻譯】 現代漢語譯本： 光焰隨著他發出，最終也沒有裂縫。第二天有人看見弘法師身體變成黃金色，乘坐一頭金色的鹿，向西走得非常快。有人問他，他不回答。再問他，只是舉起一隻手，指向西方。有人緊追不捨，但距離越來越遠，最終沒能追上他。 尼法盛（尼：女出家人，法盛：法號），俗姓聶，是清河人。東晉末年，爲了躲避戰亂來到金陵。南朝宋元嘉年間，開始在建福寺出家。他的才識和智慧，大多是天生的。法盛以晚年的年紀，流落到京城。只是因為遇到了太平盛世，但他心裡始終懷念故鄉。於是他說：『以情思念情思，怎麼會沒有牽掛呢？只有憑藉佛法才能消除這些。』於是他跟隨道場寺的遇法師，受了菩薩戒。白天研讀佛經，晚上澄心靜慮，體悟佛理。漸漸地，隨著時間推移，他的精神越來越好。雖然年紀大了，但比年輕人還要精神。他常常想要脫離三界，進入九品蓮臺。於是他修習十六觀，並建造八池，用來繫念前方的景象。十六年九月二十七日，在他的住所寺塔下，禮拜彌陀佛像。傍晚時分生病，病情逐漸加重。法盛正在假寐，看見彌陀佛（阿彌陀佛）與兩位菩薩乘坐雜色蓮花云。雲中發出寶光，照耀著法盛。這時，各位尼姑敲門問候他的病情，並且看見法盛的房間里，光明向外溢出，感到驚奇並詢問他。法盛說：『剛才我正在假寐，看見彌陀佛和兩位菩薩來到我的面前，並且用光照耀我。難道是佛的慈悲要度我嗎？』說完就去世了。當時豫章太守、吳郡人張辯，一向尊敬他，為他撰寫了傳記。 尼道瑗（尼：女出家人，道瑗：法號），俗姓江，是丹陽人。也有人說是丹徒人。她從小就聰明有悟性，各種經書史籍，都廣泛涉獵。受戒之後，研讀三藏經典，尤其領會了其中的要義。東晉孝武帝泰元年間，皇后讚賞她的高尚品行，凡是用來行善的物資，大多送到她的寺廟。豪門貴婦，爭相與她交往。南朝宋元嘉八年，她大量建造佛像，用來廣種福田。其中彭城的金像有兩尊。
【English Translation】 English version: Light and flames emanated from him, and ultimately there were no cracks. The next day, someone saw Hong's body turn golden, riding a golden deer, heading west very quickly. Someone asked him, but he did not answer. When asked again, he only raised one hand, pointing west. Someone tried to chase after him, but the distance grew further and further, and ultimately they could not catch up. The nun Fa Sheng (尼: female monastic, Fa Sheng: Dharma name), whose lay surname was Nie, was from Qinghe. At the end of the Eastern Jin Dynasty, she sought refuge in Jinling to escape the war. During the Yuanjia period of the Song Dynasty, she began her monastic life at Jianfu Temple. Her talent and wisdom were mostly innate. Fa Sheng, in her later years, drifted to the capital. It was only because she encountered a time of peace and prosperity, but her heart always longed for her homeland. So she said, 'Using emotions to think of emotions, how can there be no attachments? Only by relying on the Buddha's teachings can these be eliminated.' So she followed Dharma Master Yu at Daocheng Temple and received the Bodhisattva precepts. During the day, she studied the scriptures, and in the evening, she calmed her mind and contemplated the meaning of the Dharma. Gradually, as time passed, her spirit became more and more radiant. Although she was old, she was more energetic than young people. She often wanted to escape the Three Realms and enter the Nine Grades of Lotus. So she practiced the Sixteen Contemplations and built Eight Pools to focus her mind on the scenes ahead. On the twenty-seventh day of the ninth month of the sixteenth year, at the pagoda of her residence temple, she paid homage to the Amitabha Buddha image. In the evening, she fell ill, and her condition gradually worsened. Fa Sheng was in a nap when she saw Amitabha Buddha (Amitabha: Infinite Light Buddha) and two Bodhisattvas riding on clouds of mixed lotus flowers. The clouds emitted precious light, illuminating Fa Sheng. At this time, the nuns knocked on the door to inquire about her illness and saw that the light in Fa Sheng's room was overflowing, and they were surprised and asked her about it. Fa Sheng said, 'Just now I was in a nap, and I saw Amitabha Buddha and two Bodhisattvas coming before me and illuminating me with light. Could it be that the Buddha's compassion is saving me?' After saying this, she passed away. At that time, Zhang Bian, the governor of Yuzhang and a native of Wujun, who had always respected her, wrote a biography for her. The nun Dao Yuan (尼: female monastic, Dao Yuan: Dharma name), whose lay surname was Jiang, was from Danyang. Some say she was from Dantu. From a young age, she was intelligent and insightful, and she extensively studied various scriptures and historical texts. After receiving the precepts, she studied the Tripitaka and especially grasped its essence. During the Taiyuan period of Emperor Xiaowu of the Eastern Jin Dynasty, the Empress admired her noble conduct, and most of the resources used for good deeds were sent to her temple. Wealthy and noble women vied to associate with her. In the eighth year of Yuanjia of the Song Dynasty, she built a large number of Buddha images to cultivate blessings. Among them, there were two golden images in Pengcheng.
瓦官寺彌勒行像一軀。建興寺金像二軀。建福寺臥像並普賢行像兩軀。又隨其像。陳獻幡華。頗極精麗。十五年又造金無量壽像一軀。愿憑其像。接置西方。明年夏四月十一日。像于眉間。大放光明。以照其寺。寺內盡如金色。于金色中。無量壽佛。與瑗記曰。汝舍此報必遂依我。當善護持勿生疑慢。瑗得其記彌增感悅。旋于其月望日。就其像前。坐以終報。
釋慧進。俗姓姚吳興烏程人也。性雄勇好任俠。年四十覺身夢幻。乃之楊都高座寺出家焉。進以中年出家。不能窮賾圓頓。愿誦法華。以畢殘報。用心勞苦。執卷病生。嘆曰豈業障深厚。如來之教難勝耶。乃復發愿。造經百部。以悔先障。始聚錢一千六百。一夕群賊來寇。進無驚撓。惟俯身合掌指其錢曰。此經錢也。出於檀越之家。吾無有焉。群賊聞之愧𧹞而去。爾後果成百部。部帙既滿。病亦隨損。進回所營功德。俱資凈土。願心深固。俄有空聲。告曰汝事已辦。愿亦已遂。其生凈土。非汝而誰。進聞之曰。進本不敢以冀上品。但下品之下。亦其無退轉矣。至齊永明三年。無病而卒。卒年八十餘。
釋慧光。俗姓楊定州義豐人也。年十三。隨父入洛。見佛陀禪師。慕其有道。從受三歸。陀以光有異相。必能宣荷勝法。勉之從佛。光既從事佛道。刻
【現代漢語翻譯】 瓦官寺有一尊彌勒菩薩的行像（行走中的彌勒菩薩像）。建興寺有兩尊金像。建福寺有臥佛像和普賢菩薩的行像各兩尊。並且隨著這些佛像，陳設供奉幡和鮮花，非常精緻華麗。在（某人）十五年時，又造了一尊金色的無量壽佛像（阿彌陀佛像）。希望憑藉這尊佛像，接引安置到西方極樂世界。第二年夏天四月十一日，佛像的眉間，大放光明，照亮了整個寺廟。寺廟內全部如同金色一般。在金色的光芒中，無量壽佛對瑗（人名）說道：『你捨棄這個報身後必定能依我而生。應當好好守護你的信念，不要產生懷疑和輕慢。』瑗得到了這個授記，更加感動喜悅。於是就在當月的十五日，在那尊佛像前，坐著結束了此生的報身。
釋慧進（法師名），俗姓姚，是吳興烏程（地名）人。性格雄健勇猛，喜歡行俠仗義。四十歲時，覺悟到人生如夢如幻，於是前往楊都（地名）的高座寺出家。慧進因為中年出家，不能深入研究圓頓教義，於是發願誦讀《法華經》，以了結剩餘的業報。他用心勞苦，拿著經書就生病了。嘆息道：『難道是業障深重，如來的教誨難以戰勝嗎？』於是又發願，抄寫一百部經書，用來懺悔過去的業障。開始聚集了一千六百文錢，一天晚上，一群盜賊前來侵犯。慧進沒有驚慌騷動，只是俯身合掌，指著那些錢說：『這是抄經的錢，出自施主之家，我沒有啊。』盜賊們聽了，感到慚愧而離開了。後來果然完成了百部經書的抄寫。經書抄寫圓滿后，疾病也隨著減輕。慧進將所做的功德，全部迴向凈土，願心深厚而堅定。忽然有空中的聲音，告訴他說：『你的事情已經辦完了，願望也已經實現了。往生凈土，除了你還能有誰呢？』慧進聽了說：『我本來不敢期望上品往生，但下品之下，也應該不會退轉了吧。』到了齊永明三年，沒有生病就去世了。去世時八十多歲。
釋慧光（法師名），俗姓楊，是定州義豐（地名）人。十三歲時，跟隨父親來到洛陽。見到了佛陀禪師（法師名），仰慕他有道行，就向他受了三歸依。佛陀禪師認為慧光有奇異的相貌，必定能夠宣揚和承擔殊勝的佛法，勉勵他出家修行。慧光既然從事佛道，刻苦...
【English Translation】 At Waguan Temple, there was a standing statue of Maitreya (the future Buddha). Jianxing Temple had two golden statues. Jianfu Temple had both a reclining Buddha statue and two standing statues of Samantabhadra (a Bodhisattva). Moreover, along with these statues, banners and flowers were offered, being extremely exquisite and beautiful. In the fifteenth year (of someone's life), a golden statue of Amitabha (Buddha of Infinite Light) was also made. It was hoped that by virtue of this statue, one could be received and placed in the Western Pure Land. On the eleventh day of the fourth month of the following summer, a great light shone from the statue's brow, illuminating the entire temple. Everything inside the temple was like gold. Within the golden light, Amitabha spoke to Yuan (a person's name), saying, 'When you relinquish this retribution body, you will surely be reborn according to my will. You should diligently protect your faith and not give rise to doubt or arrogance.' Yuan, receiving this prophecy, was even more moved and delighted. Thereupon, on the fifteenth day of that month, in front of that statue, he sat and ended his life.
釋慧進 (Shi Huijin, a monk's name), whose lay surname was Yao, was a native of Wucheng in Wuxing (place names). He was of a heroic and courageous nature, fond of chivalry. At the age of forty, he realized that life was like a dream, so he went to Gaozuo Temple in Yangdu (place name) to become a monk. Because Huijin became a monk in middle age, he could not deeply study the profound and complete teachings, so he vowed to recite the Lotus Sutra to end his remaining karmic retribution. He worked hard and became ill from holding the scripture. He sighed and said, 'Could it be that my karmic obstacles are so deep that the Tathagata's teachings are difficult to overcome?' So he made another vow to transcribe one hundred copies of the scripture to repent for his past obstacles. He began to gather 1,600 coins. One night, a group of thieves came to invade. Huijin was not alarmed or disturbed, but bowed and put his palms together, pointing to the money and saying, 'This is money for transcribing the scripture, it comes from the homes of donors, I have none.' The thieves, hearing this, felt ashamed and left. Later, he indeed completed the transcription of one hundred copies of the scripture. After the scriptures were completed, his illness also lessened. Huijin dedicated all the merits he had cultivated to the Pure Land, his aspiration being deep and firm. Suddenly, a voice from the sky told him, 'Your affairs have been completed, your vows have also been fulfilled. Who else but you will be reborn in the Pure Land?' Huijin heard this and said, 'I originally did not dare to hope for rebirth in the upper grades, but even in the lowest of the lower grades, there should be no regression.' In the third year of Yongming during the Qi dynasty, he passed away without illness. He was over eighty years old when he died.
釋慧光 (Shi Huiguang, a monk's name), whose lay surname was Yang, was a native of Yifeng in Dingzhou (place names). At the age of thirteen, he followed his father to Luoyang. He saw the meditation master Fotuo (a monk's name), admired his virtue, and took refuge in the Three Jewels from him. Fotuo thought that Huiguang had an unusual appearance and would surely be able to propagate and bear the supreme Dharma, so he encouraged him to renounce the world and practice the Buddhist path. Since Huiguang engaged in the Buddhist path, he diligently...
己力學。日記數千言。加又鉤索淵致。若由宿悟。一時有所咨問。光必指引。泠然可聽。定人號之聖沙彌焉。洎其受具。大翼聖教。時欽其德。往往解囊而施。歲無虛日。光回所施。悉資煢獨。嘗著四分律疏及華嚴涅槃十地等疏。皆盡權實。齊之名賢。有如僕射高隆之司馬令狐子儒。率宗奉之。然光所修精苦。未始克定何佛國土以托受生。及其病至於大漸。俄見天眾來現。光乃投誠稽顙。乞歸安養。未移瞬息。且見凈土化佛。與化菩薩充滿虛空。光曰。惟佛攝受。遂我本願。又謂弟子曰。化佛菩薩。不知其數。吾得褰衣后隨愿足矣。於是彈指謦欬。言氣俱盡。
釋法琳。俗姓樂晉原人也。落䰂于本郡。志學于蜀郡。常謂蜀中無師。慨然有不足嘆。及隱公至。琳乃以日兼夜。委心師問。隱歸陜西。琳亦隨之。數載之後。諸部毗尼。洞曉持犯。尋又還蜀。止靈建寺。蜀之僧尼。駕跡宗奉不可勝數。而琳之心若亡焉。琳于律部。而外談佛國土。必指極樂為受生處。以故早暮常誦觀經。以系諸念。或時誦之。輒見一僧形甚魁大以在其右。琳雖異之。不嘗形諸口吻。惟執侍小童子見焉。齊建武二年。不悆且見一大寶樹。樹下有三蓮華。華上而有一佛二菩薩像。琳大喜曰。修凈業者得見寶像。即除無量億劫重罪。吾豈其人耶
【現代漢語翻譯】 現代漢語譯本： 他努力自學，每天記錄數千字。加上他深入研究，似乎是前世的覺悟。每當有人向他請教問題，釋道光總是能清晰地指點迷津，令人信服。因此，人們稱他為『聖沙彌』（指年幼的出家人）。等到他受了具足戒（佛教僧侶的正式誓言）后，他便大力弘揚佛教，當時的人們都很敬佩他的德行，常常解囊相助，幾乎沒有哪一天是空手而歸的。釋道光將所有的佈施都用來資助那些孤獨無依的人。他曾經撰寫了《四分律疏》以及《華嚴經》、《涅槃經》、《十地經》等疏，都深入淺出，闡述了權實二智（佛教的兩種智慧）。齊朝的名士，如僕射高隆之、司馬令狐子儒等，都非常信奉他。然而，釋道光雖然修行精進刻苦，卻始終沒有確定要往生到哪個佛國。等到他病重垂危之際，忽然看見天眾顯現。釋道光於是虔誠地叩拜，祈求往生到安養凈土（西方極樂世界）。沒過多久，就看見凈土的化佛（佛的化身）和化菩薩（菩薩的化身）充滿了虛空。釋道光說：『惟愿佛陀攝受我，成就我本來的願望。』又對弟子們說：『化佛菩薩，不知其數，我能夠跟隨在他們身後就心滿意足了。』於是彈指清嗓，說完話就斷氣了。
釋法琳，俗姓樂，是晉原人。他在本郡出家，立志在蜀郡求學。他常說蜀地沒有好的老師，為此感到嘆息。等到隱公（某位僧侶）來到蜀地，法琳便日夜不停地向他虛心求教。隱公回到陜西后，法琳也跟隨他去了。幾年之後，他對各部的毗尼（佛教戒律）都瞭如指掌，明瞭持戒和犯戒的界限。之後他又回到蜀地，住在靈建寺。蜀地的僧尼，都爭相追隨他，數不勝數，但法琳的心卻好像什麼都沒有一樣。法琳精通律部，而且對外談論佛國土時，必定指向極樂世界作為往生之處。因此，他早晚經常誦讀《觀經》（《觀無量壽經》），以此來繫念。有時誦經時，總會看見一個身材魁梧的僧人站在他的右邊。法琳雖然覺得奇怪，但從未說出口，只有侍奉他的小童子看見了。齊建武二年，法琳感到身體不適，忽然看見一棵巨大的寶樹，樹下有三朵蓮花，花上有一佛二菩薩的像。法琳非常高興地說：『修習凈業的人能夠看見寶像，就能消除無量億劫的重罪。難道我就是這樣的人嗎？』
【English Translation】 English version: He studied diligently on his own, recording thousands of words daily. Coupled with his profound research, it seemed like a past-life enlightenment. Whenever someone sought his advice, Shi Daoguang (Daoguang, a Buddhist monk) would clearly guide them, making them convinced. Therefore, people called him 'Holy Shami' (referring to a young monk). After he received the full precepts (formal vows of a Buddhist monk), he vigorously promoted Buddhism. People at that time admired his virtue and often generously helped him, with hardly a day passing without receiving offerings. Shi Daoguang used all the donations to support those who were lonely and helpless. He once wrote commentaries on the 'Four-Part Vinaya' (a collection of monastic rules) and commentaries on the 'Avatamsaka Sutra' (Flower Garland Sutra), 'Nirvana Sutra', and 'Ten Stages Sutra', all of which explained the two wisdoms (two types of Buddhist wisdom) in a simple and profound way. Famous scholars of the Qi Dynasty, such as Pu She Gao Longzhi (Gao Longzhi, a government official) and Sima Linghuzi Ru (Linghuzi Ru, a government official), were very devoted to him. However, although Shi Daoguang practiced diligently and assiduously, he never determined which Buddha land he would be reborn into. When he was critically ill, he suddenly saw heavenly beings appear. Shi Daoguang then prostrated himself sincerely, praying to be reborn in the Land of Ultimate Bliss (Western Pure Land). Before long, he saw the manifested Buddhas (emanations of the Buddha) and manifested Bodhisattvas (emanations of Bodhisattvas) of the Pure Land filling the void. Shi Daoguang said, 'May the Buddha accept me and fulfill my original vow.' He also said to his disciples, 'The manifested Buddhas and Bodhisattvas are countless. I would be content to follow behind them.' Then he snapped his fingers and cleared his throat, and with those words, he breathed his last.
Shi Falin (Falin, a Buddhist monk), whose secular surname was Le, was a native of Jinyuan. He became a monk in his home county and aspired to study in the Shu region. He often said that there were no good teachers in Shu, and he sighed about it. When Yin Gong (a certain monk) came to Shu, Falin diligently sought his teachings day and night. After Yin Gong returned to Shaanxi, Falin followed him. After several years, he thoroughly understood the various parts of the Vinaya (Buddhist precepts), clearly understanding the boundaries of upholding and violating the precepts. Later, he returned to Shu and lived in Lingjian Temple. The monks and nuns of Shu flocked to follow him, countless in number, but Falin's heart seemed empty. Falin was proficient in the Vinaya and, when discussing Buddha lands, always pointed to the Land of Ultimate Bliss as the place of rebirth. Therefore, he often recited the 'Contemplation Sutra' ('Amitayurdhyana Sutra') morning and evening to focus his thoughts. Sometimes, when reciting the sutra, he would always see a large, burly monk standing to his right. Although Falin found it strange, he never spoke of it, only the young boy who served him saw it. In the second year of Jianwu in the Qi Dynasty, Falin felt unwell and suddenly saw a huge treasure tree, with three lotus flowers beneath the tree, and an image of one Buddha and two Bodhisattvas on the flowers. Falin was overjoyed and said, 'Those who cultivate Pure Land practices can see the treasure image and eliminate countless eons of heavy sins. Could I be such a person?'
。幸吾見之。不慮金蓮玉池不得而生。於是囑其後事。無費僧物。無循俗尚。當循西土火葬以簡其禮。其晚又謂僧曰。今夜爾聞鐘聲。即來視我。至於夜半。果聞鐘聲。琳乃就席閉目。違代僧徒。依其遺旨。于新繁路口。積木燔尸。煙火炎炎。三日乃熄。
釋僧柔。俗姓陶潤之丹陽人。九歲親學。秀髮天然。閭里先達。莫不嘉其俊異。后遇弘稱法師。遂投簪焉。稱有大名。一時學者。駢肩依仰。柔侍其側。日承提發。以故所學方等諸經。皆貫精奧。后入剡白山靈鷲寺。寺僧夜夢。人擁鈇鉞隊仗。充塞山阿。僧有問之。人曰柔法師至。吾且迎矣。及旦柔果至焉。寺僧競款其事奇柔。柔曰。吾為鬼物見。尚何奇也。齊太祖及世祖文宣諸帝。咸知其名。前後詔至鄴下。特加睿眷。然柔不親俗不尚名。不以物態盛衰介其意。惟于凈土之業著心焉。每至懸車西次。則斂容端想。歷伸其愿。其亡之日。柔見化佛。僅百千數。又聞房室內外異香襲襲。柔曰。異香之來兮襲我衣。聖賢之擁我兮將安歸。乃令鋪席于地。西望虔禮。即時遷神焉。春秋六十四。全身葬于其山之南。沙門僧祐。與柔最善。摭其初終。刻之於石。
釋曇鸞。雁門人也。少游五臺。感其靈異。誓而出俗。三乘頓漸。具陶文理。嘗讀大集經。苦其辭義。
【現代漢語翻譯】 現代漢語譯本：我慶幸能見到他，不再擔心無法往生金蓮玉池。於是他囑咐後事，不要浪費寺廟的財物，不要遵循世俗的習尚，應當遵循西域的火葬方式，以簡化喪葬儀式。當天晚上，他又對僧人說：『今晚你們聽到鐘聲，就來看我。』到了半夜，果然聽到鐘聲。釋琳於是就寢閉目，告別了僧眾。僧徒們依照他的遺囑，在新繁路口堆積木柴焚燒他的遺體，煙火熊熊燃燒，三天後才熄滅。 釋僧柔（Shi Sengrou，僧人名），俗姓陶潤之，是丹陽人。九歲開始學習，天資聰穎。鄉里的長輩們，沒有不讚賞他的俊秀和才華的。後來遇到弘稱法師（Hongcheng Fashi，僧人名），於是出家。弘稱法師名聲很大，一時間，學習的人們，都聚集在他身邊。僧柔侍奉在他身邊，每天接受教誨，因此所學的方等諸經，都貫通精奧。後來他進入剡縣白山靈鷲寺。寺里的僧人夜裡夢見，有人擁著拿著刀槍的隊伍，充塞山間。僧人問他們，那些人說：『柔法師要來了，我們去迎接他。』到了早晨，僧柔果然到了。寺里的僧人爭相告訴他夢中的奇異景象。僧柔說：『我被鬼物看見，還有什麼可奇怪的呢？』齊太祖以及世祖文宣等皇帝，都知道他的名字，多次下詔讓他到鄴下，特別加以關照。然而僧柔不親近世俗，不崇尚名利，不因為外物的盛衰而介意。只是專心於凈土的修行。每當他年老體衰的時候，就斂容端正思念，詳細地表達他的願望。他去世的那天，僧柔看見化佛，有成百上千之多。又聽到房室內外異香陣陣。僧柔說：『奇異的香氣飄來啊，沾染我的衣裳，聖賢們擁著我啊，將要到哪裡去呢？』於是命令在地上鋪設蓆子，面向西方虔誠禮拜，立刻就去世了。享年六十四歲。全身葬在那座山的南面。沙門僧祐（Shamen Sengyou，僧人名），與僧柔關係最好，記錄了他的生平事蹟，刻在石頭上。 釋曇鸞（Shi Tanluan，僧人名），是雁門人。年輕時遊歷五臺山，被那裡的靈異景象所感動，發誓出家。對於大乘和小乘的教義，都深入研究。曾經閱讀《大集經》（Dajijing，佛經名），苦於其中的辭藻艱澀難懂。
【English Translation】 English version: I am fortunate to have seen him, and no longer worry about not being able to be reborn in the golden lotus jade pond. So he entrusted his affairs, not to waste the temple's property, not to follow worldly customs, but to follow the Western Region's cremation method to simplify the funeral ceremony. That night, he said to the monks again: 'Tonight, when you hear the sound of the bell, come and see me.' At midnight, the sound of the bell was heard. Shi Lin then went to bed and closed his eyes, bidding farewell to the monks. The monks followed his will, piled up wood at the Xinfan intersection to burn his body, the flames were blazing, and it did not extinguish until three days later. Shi Sengrou (釋僧柔, Monk's name), whose secular surname was Tao Runzhi, was a native of Danyang. He began studying at the age of nine and was naturally intelligent. The elders in the village all praised his handsomeness and talent. Later, he met Dharma Master Hongcheng (弘稱法師, Monk's name), and then became a monk. Dharma Master Hongcheng had a great reputation, and for a time, those who studied gathered around him. Sengrou served by his side, receiving teachings every day, so the various Vaipulya Sutras he studied were all thoroughly understood. Later, he entered Lingjiu Temple on Baishan Mountain in Shan County. The monks in the temple dreamed at night that people were holding teams with swords and spears, filling the mountains. The monks asked them, and those people said: 'Dharma Master Rou is coming, we will greet him.' In the morning, Sengrou arrived. The monks in the temple scrambled to tell him the strange scenes in the dream. Sengrou said: 'I am seen by ghosts, what is so strange about that?' Emperor Taizu of Qi and Emperor Shizu Wenxuan all knew his name and repeatedly issued edicts to bring him to Ye, giving him special care. However, Sengrou did not associate with the secular world, did not admire fame and fortune, and did not care about the rise and fall of external things. He only focused on the practice of Pure Land. Whenever he was old and weak, he would gather his composure and think intently, expressing his wishes in detail. On the day of his death, Sengrou saw transformation Buddhas, numbering in the hundreds of thousands. He also heard strange fragrances filling the room inside and out. Sengrou said: 'The strange fragrance is coming, staining my clothes, the sages are embracing me, where will I go?' So he ordered a mat to be laid on the ground, and he devoutly bowed facing west, and immediately passed away. He lived to be sixty-four years old. His whole body was buried on the south side of that mountain. Shamen Sengyou (沙門僧祐, Monk's name), who was the best friend of Sengrou, recorded his life's deeds and engraved them on stone. Shi Tanluan (釋曇鸞, Monk's name) was a native of Yanmen. When he was young, he traveled to Mount Wutai and was moved by the spiritual sights there, vowing to become a monk. He studied both Mahayana and Hinayana doctrines in depth. He once read the Dashengji Sutra (大集經, Buddhist scripture name), suffering from its difficult and obscure language.
深密難以開悟。大下辭筆。以形註解。又嘗抱疾。行至汾川。俄見云陰斗盡。天門洞開。六慾階位。上下重複。鸞方瞬目。疾乃隨愈。鸞於是後用心佛道。常如不及。開蒙誘俗。無間遠邇。初鸞好為術學。聞江南有陶隱居。得道家長生法。千里就之以卒其業。陶以所學仙經十卷授鸞。鸞躍然自得。以為神仙之術。其必然也。后還洛下。遇菩提留支。意頗德之。問支曰。佛道有為長生乎。其能卻老為不死乎。支笑而對曰。長生不死吾佛道也。道家何有焉。旋以觀無量壽經授之曰。汝可誦此。則三界無復生。六道無長往。盈虛消長禍福成敗。無得而眹其為壽也。有劫石焉。有河沙焉。河沙之數有極。壽量之數無期。此吾金仙氏之長生也。鸞承其語。驟起深信。遂焚所學仙經。而專觀經焉。每於觀經。得其理義。修三福業。想像九品。雖夫寒暑之變疾病之來。不懈於始念。魏主憐其志尚。又嘉其自行化他流靡弘廣。號為神鸞。敕住并州大嚴寺。未幾移住汾州壁谷玄中寺。一夕鸞正持誦。見一梵僧掀昂而來。入其室曰。吾龍樹也。其所居者凈土焉。以汝有凈土之心故來見汝。鸞曰。何以教我。樹曰。已去不可及未來。未可追現在。今何在。白駒難與回。言訖而失。鸞以所見勝異。必知死生之期戒矣。即集弟子數百人。盛陳教誡
言。其四生役役。其止無日。地獄諸苦。不可以不懼。九品凈業。不可以不修。因令弟子齊聲。高唱阿彌陀佛。鸞乃西向冥目。頓顙而示滅之。是時道俗。同聞管絃絲竹之聲。由西而來由西而隱。魏主曰。此誠佛子之真修。其所歸也有在矣。敕葬汾西之文谷。仍條其生平所習。以立碑焉。
釋道珍。不原其氏。梁天監中。憩錫于廬山。聞昔遠公與慧持曇順等。結想于凈土。心頗慕之。然其所慕。或就或否。猶豫然不克專其念。異時夢中。見浮海者數十人。櫓舟前邁。珍且問之。對曰將適彌陀國也。珍曰。愿將隨適。豈相拒耶。曰以子之意。孰敢拒之。但一日之修功超永劫。彌陀之經存矣。而子未誦之。如之何。且求適也。珍之夢覺。嗟嘆愧悚。若於勝法有差焉。遂尋其經誦之。晨夕相繼。間無容發。后二年前安居之二日。堂虛戶扃。有捧銀臺而至者曰。法師報盡當升此臺。又曰。以師之功。當得金臺。奈何始心猶豫。故止此耳。珍泣謝曰。果能越三界出五苦。則珍也見佛之基有漸。奚必金臺為也。然珍少言語多貶損。雖得其事。未嘗矜於人。人亦不得而知。惟珍自記數百字。藏之於座隅經函。其亡之夕。所居之山崖壑萬疊。如烈火千炬交相輝爍。鄉民余百家。望之大為驚怪。及旦咸即其山。問之寺僧。對以珍亡
【現代漢語翻譯】 現代漢語譯本：他說，這四生（指卵生、胎生、濕生、化生）勞碌奔波，沒有停止之日。地獄的各種苦難，不可以不畏懼。往生凈土的九品行業，不可以不修習。於是命令弟子們齊聲高唱阿彌陀佛（Amitabha，梵語，意為無量光佛或無量壽佛）。曇鸞（Tanluan）便面向西方，閉上眼睛，叩頭而去世。當時在場的僧人和俗人，都聽到管絃絲竹的聲音，從西方而來，又向西方隱去。魏主說：『這真是佛弟子的真實修行，他所歸往的地方確實存在啊。』下令將他安葬在汾西的文谷，並將他一生的修行事蹟，刻在石碑上。
釋道珍（釋為佛教僧侶的姓氏，道珍為法號），不清楚他的俗家姓氏。梁朝天監年間，在廬山居住。聽說過去慧遠（Huiyuan）法師與慧持（Huichi）、曇順（Tanshun）等人，一起發願往生凈土，心中非常羨慕。然而他所羨慕的，有時肯定，有時否定，猶豫不決，不能專心一意。有一天晚上，夢中見到幾十個人乘船渡海，奮力向前。道珍便問他們要去哪裡。他們回答說：『將要前往阿彌陀佛國。』道珍說：『我願意跟隨你們一同前往，難道會拒絕我嗎？』他們說：『以您的意願，誰敢拒絕呢？但是一天的修行功德勝過永劫，阿彌陀佛的經典還在，而您還沒有誦讀，又怎麼能求得往生呢？』道珍從夢中醒來，感嘆慚愧恐懼，好像在殊勝的佛法上有所欠缺。於是尋找《阿彌陀經》來誦讀，早晚相繼，沒有絲毫間斷。後來在安居（Angoju，佛教僧侶的集中修行）前兩天的第二天，佛堂空曠，門戶緊閉，有人捧著銀臺而來，說：『法師的壽命將盡，應當乘坐此臺往生。』又說：『以法師的功德，本應得到金臺，奈何最初心有猶豫，所以只能得到銀臺。』道珍哭泣著感謝說：『如果能夠超越三界，脫離五種苦難，那麼我見到佛的基礎就有了進展，何必一定要金臺呢？』然而道珍很少說話，多有謙遜，即使做了好事，也從不向人誇耀，別人也無從得知。只有道珍自己記錄了幾百字，藏在座位旁邊的經書盒子裡。他去世的晚上，所居住的山崖溝壑萬重，如同千萬支火炬交相輝映。鄉民一百多戶人家，看到后都非常驚怪。到天亮后都到山上，詢問寺廟的僧人，僧人回答說道珍已經去世。
【English Translation】 English version: He said, 'These four births (referring to oviparous, viviparous, moisture-born, and metamorphic) toil and bustle, with no day of cessation. The various sufferings of hell cannot but be feared. The nine grades of pure karma for rebirth in the Pure Land cannot but be cultivated.' Thereupon, he ordered his disciples to chant Amitabha Buddha (Amitabha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) in unison. Tanluan (Tanluan) then faced west, closed his eyes, and passed away after kowtowing. At that time, both monks and laypeople present heard the sounds of pipes, strings, and bamboo instruments, coming from the west and then fading away to the west. The ruler of Wei said, 'This is truly the genuine practice of a Buddhist disciple; the place to which he returns certainly exists.' He ordered that Tanluan be buried in Wengu of Fenxi, and that his lifelong practices be inscribed on a stele.
釋道珍 (Shi Daozhen, Shi being the surname used by Buddhist monks, and Daozhen being the Dharma name), his secular surname is unknown. During the Tianjian era of the Liang dynasty, he resided on Mount Lu. Having heard that Venerable Huiyuan (Huiyuan) and others such as Huichi (Huichi) and Tanshun (Tanshun) had made vows to be reborn in the Pure Land, he greatly admired them. However, his admiration was sometimes affirmative and sometimes negative, hesitant and unable to focus his mind. One night, in a dream, he saw dozens of people crossing the sea in a boat, rowing vigorously forward. Daozhen asked them where they were going. They replied, 'We are going to Amitabha Buddha's country.' Daozhen said, 'I wish to follow you; would you refuse me?' They said, 'With your intention, who would dare refuse you? However, the merit of one day's practice surpasses endless kalpas, and the Amitabha Sutra exists, but you have not yet recited it. How can you seek rebirth?' Daozhen awoke from the dream, sighing with shame and fear, as if he were lacking in the supreme Dharma. Thereupon, he sought out the Amitabha Sutra and recited it, morning and evening, without any interruption. Later, on the second day before the retreat (Angoju, intensive practice for Buddhist monks), the hall was empty and the doors were closed. Someone arrived carrying a silver platform, saying, 'The Dharma Master's life is about to end; he should ascend this platform for rebirth.' They also said, 'With the Dharma Master's merit, he should have obtained a golden platform, but because of the initial hesitation, he can only obtain a silver platform.' Daozhen wept and thanked them, saying, 'If I can transcend the Three Realms and escape the five sufferings, then the foundation for my seeing the Buddha will have progressed. Why must it be a golden platform?' However, Daozhen spoke little and was often humble. Even when he did good deeds, he never boasted to others, and others had no way of knowing. Only Daozhen himself recorded several hundred words, which he hid in a sutra box next to his seat. On the night of his death, the cliffs and ravines of the mountain where he lived were illuminated as if by thousands of torches shining brightly. More than a hundred families in the village were greatly astonished when they saw this. At dawn, they all went to the mountain and asked the monks of the temple, who replied that Daozhen had passed away.
。乃知。其所見者皆珍往生嘉祥焉。異日于珍經函。獲其所記。因得廣之。以悟來者。
釋慧命。俗姓郭。梁大通二年。生於相州之長沙。既而出家。識者奇之。以為終入如來室者慧命也。年十五誦法華。才盈七日一部終焉。其他文字誦亦類之。殆其剃落。學無常師。聞恩光禪師。克著令聞。委身咨稟。未易三年。大通禪要。又與南嶽思禪師。最相友善。嘗謂思曰。吾與子植因凈業。遠而結之。正以西方為期爾。思曰區區之意。孰敢忘之。但願龍驥之尾。無拒蒼蠅矣。續遊仙城山。山有道士孟壽者。幽棲積歲。祈心返正。又欲居館充建寺宇。俄而壽夢。被金甲者數百人。嚴衛館側。號令相警。若有所待。壽曰。此豈異人之至耶。不然何吾夢之有先也。次日命且至之。於是壽起深信。舍其所居。未幾命曰。始造之寺。尚煩經置。吾宜棄禪觀縈心於此哉。乃與其徒。以歸長沙之故林。時法音禪師同郡人也。本姓王亦嘗。與命結為凈土友。當其暮年。益加親厚。一夕命攜音手。月下相顧而笑曰。時至不行謂之貪生。可去不去謂之茍欲已矣。夫吾其去矣。音曰。相知之義。寧不俟我十日哉。命豎兩指而對曰。過此不可及也。旦日命果嬰疾。又一日終焉。其終之日。則周天和三年十月之五日。其日同眾。有目天人下降幢幡
【現代漢語翻譯】 現代漢語譯本：於是才知道，他所見到的都是往生西方的吉祥徵兆啊。後來在珍藏的經函中，發現了他的記錄，因此得以廣泛傳播，以啓發後人。
釋慧命（Shi Huiming，人名），俗姓郭，梁朝大通二年，出生于相州的長沙。出家后，有識之士認為他將來必定能繼承如來的事業，所以稱他為慧命。十五歲時誦讀《法華經》，僅用七天就讀完一部。其他文字的誦讀也與此類似。他剃度出家后，學習沒有固定的老師。聽說恩光禪師（Enguang Chanshi，人名）以精深的禪定而聞名，便前往請教。不到三年，就精通了大通禪的要義。他還與南嶽思禪師（Nanyue Si Chanshi，人名）關係最為友好。曾經對思禪師說：『我與你共同種下凈業的因，從長遠來看是爲了結下善果，正是爲了以西方極樂世界為目標啊。』思禪師說：『我小小的願望，怎敢忘記呢？只希望您這龍駒的尾巴，不要拒絕我這隻蒼蠅依附啊。』後來遊歷仙城山，山上有道士孟壽（Mengshou，人名），隱居多年。慧命勸他歸正，又想佔據道觀來興建寺廟。不久，孟壽夢見有數百名身穿金甲的人，嚴密地守衛在道觀旁邊，互相警戒，好像在等待什麼。孟壽說：『這難道是有異人要來嗎？不然為什麼我會在夢中先有預兆呢？』第二天，慧命就到了。於是孟壽深信不疑，捨棄了他所居住的道觀。沒過多久，慧命說：『剛開始建造的寺廟，還需要我來經營。我難道應該放棄禪觀，把心思放在這裡嗎？』於是和他的弟子們，回到了長沙的故林。當時法音禪師（Fayin Chanshi，人名）是同郡人，本姓王，也曾經與慧命結為凈土之友。到了晚年，更加親密。一天晚上，慧命拉著法音禪師的手，在月光下互相看著笑著說：『時機到了不去，叫做貪生；可以去而不去，叫做茍且偷生。我大概要走了。』法音禪師說：『相知的情義，難道不能等我十天嗎？』慧命豎起兩根手指回答說：『過了這個時候就來不及了。』第二天，慧命果然生病。又過了一天就去世了。他去世的那天，是周天和三年十月五日。那天，同眾看到有天人下降，拿著幢幡。
【English Translation】 English version: Then it was known that what he saw were all auspicious signs of rebirth in the Pure Land. Later, in the treasured scripture box, his records were found, and thus they could be widely disseminated to enlighten future generations.
釋慧命 (Shi Huiming, a person's name), whose secular surname was Guo, was born in Changsha, Xiangzhou, in the second year of the Datong era of the Liang Dynasty. After he became a monk, knowledgeable people believed that he would surely inherit the cause of the Tathagata, so they called him Huiming. At the age of fifteen, he recited the Lotus Sutra, completing one copy in just seven days. His recitation of other texts was similar. After he was tonsured, he learned without a fixed teacher. Hearing that Chan Master Enguang (Enguang Chanshi, a person's name) was famous for his profound meditation, he went to seek his guidance. In less than three years, he mastered the essentials of Datong Chan. He was also most friendly with Chan Master Nanyue Si (Nanyue Si Chanshi, a person's name). He once said to Chan Master Si: 'You and I together plant the cause of Pure Land practice, and in the long run, it is to bear good fruit, precisely to take the Western Pure Land as our goal.' Chan Master Si said: 'How dare I forget my humble wish? I only hope that the tail of your dragon steed will not reject my attachment as a fly.' Later, he traveled to Xiancheng Mountain, where there was a Taoist named Mengshou (Mengshou, a person's name) who had been living in seclusion for many years. Huiming persuaded him to return to the right path and also wanted to occupy the Taoist temple to build a monastery. Soon, Mengshou dreamed that hundreds of people in golden armor were closely guarding the side of the Taoist temple, warning each other, as if waiting for something. Mengshou said, 'Could it be that an extraordinary person is coming? Otherwise, why would I have a premonition in my dream?' The next day, Huiming arrived. Thereupon, Mengshou deeply believed and abandoned the Taoist temple where he lived. Not long after, Huiming said, 'The newly built monastery still needs me to manage it. Should I abandon Chan contemplation and focus my mind here?' So he and his disciples returned to the old forest of Changsha. At that time, Chan Master Fayin (Fayin Chanshi, a person's name), a native of the same prefecture, whose original surname was Wang, had also become a Pure Land friend with Huiming. In his later years, they became even closer. One night, Huiming took Chan Master Fayin's hand, looked at each other and smiled under the moonlight, saying, 'To not go when the time has come is called clinging to life; to be able to go but not go is called living in a perfunctory manner. I am probably leaving.' Chan Master Fayin said, 'Can't you wait for me for ten days, for the sake of our friendship?' Huiming held up two fingers and replied, 'It will be too late after this.' The next day, Huiming indeed fell ill. He passed away one day later. The day of his death was the fifth day of the tenth month of the third year of the Zhou Tianhe era. On that day, the assembly saw heavenly beings descending, holding banners.
自隨。或聞房宇唱善哉者。又聞奇香異樂。彌日不散。后十日音亦告終。所現瑞相。頗有似之。
凈土往生傳捲上 大正藏第 51 冊 No. 2071 凈土往生傳
凈土往生傳卷中
正傳二十人(附見四人)陳南嶽釋慧思隋天臺釋智顗隋趙郡釋智舜隋河東釋智通(通弟子頂蓋母王氏附)隋蒲州釋真慧隋天臺釋法智唐京師釋善胄唐同州釋法祥唐終南釋明贍唐并州釋道綽(道撫附)唐天臺釋灌頂唐相州釋道昂唐武丘釋智琰唐蒲州釋神素唐京師釋善導唐陳留釋功迥唐并州釋惟岸(小童子附)唐金陵釋法持唐洛陽釋慧日唐成都釋雄俊
釋慧思。俗姓李武津人也。少夢梵僧。勸令免俗。因而剃落。然其所依。迨非蘭若。續感神僧。勖之齋戒。思乃勵志。日惟一食。人事迎送。都然杜絕。誦法華維摩等經三十餘部。所止林落。或人焚之。輒顯癘疾。就而哀懺。即平復焉。他日復夢梵僧數百。其上座者。撫而告曰。汝先所受非勝律儀。安能開汝正道。資汝凈行。幸遇清眾。宜更翻壇。思以夕夢。再發精感屢馳。由是得見三生行道事。又嘗夢中見彌陀佛與思說法。因造其像。以嚴觀想。又嘗安坐繫念。見一生善惡業相炳然齊現。現已身心勇猛。得悟法華三昧大乘方等之旨。遂于大小二乘。定慧等學
【現代漢語翻譯】 現代漢語譯本： 自此以後，常常聽到他居住的房舍里傳出讚歎『善哉』的聲音，又聞到奇異的香氣和聽到美妙的音樂，持續整日不散。十日之後，這些聲音也停止了。所顯現的祥瑞之相，頗為相似（往生之相）。
《凈土往生傳》捲上 大正藏第51冊 No. 2071 《凈土往生傳》
《凈土往生傳》卷中
正傳二十人（附見四人）：陳南嶽釋慧思（釋：佛教僧侶，慧思：人名），隋天臺釋智顗（智顗：人名），隋趙郡釋智舜（智舜：人名），隋河東釋智通（智通：人名，通弟子頂蓋母王氏附），隋蒲州釋真慧（真慧：人名），隋天臺釋法智（法智：人名），唐京師釋善胄（善胄：人名），唐同州釋法祥（法祥：人名），唐終南釋明贍（明贍：人名），唐并州釋道綽（道綽：人名，道撫附），唐天臺釋灌頂（灌頂：人名），唐相州釋道昂（道昂：人名），唐武丘釋智琰（智琰：人名），唐蒲州釋神素（神素：人名），唐京師釋善導（善導：人名），唐陳留釋功迥（功迥：人名），唐并州釋惟岸（惟岸：人名，小童子附），唐金陵釋法持（法持：人名），唐洛陽釋慧日（慧日：人名），唐成都釋雄俊（雄俊：人名）。
釋慧思（慧思：人名），俗姓李，是武津人。年少時夢見一位梵僧（梵僧：印度僧侶），勸他出家。因此剃度為僧。然而他所居住的地方，並非寺廟。後來又感應到神僧，勉勵他齋戒。慧思於是立志，每日只吃一餐，謝絕一切人事往來。誦讀《法華經》、《維摩經》等三十餘部。他所居住的林地，有人焚燒它，焚燒者隨即顯現惡疾，向他哀求懺悔，立刻痊癒。後來又夢見數百梵僧，其中上座的僧人，撫摸著他告訴他說：『你先前所受的並非殊勝的戒律，怎麼能開啟你的正道，資助你的清凈修行呢？幸好遇到了清凈的僧眾，應該重新設立戒壇。』慧思因為這個夜晚的夢，再次激發了精進的感應，屢次神遊，因此得見三生行道之事。又曾經在夢中見到彌陀佛（彌陀佛：阿彌陀佛的簡稱）為他說法，因此塑造了彌陀佛的佛像，用來莊嚴觀想。又曾經安坐繫念，見到一生中的善惡業相，清晰地同時顯現。顯現之後，身心勇猛精進，領悟了《法華三昧》（法華三昧：一種禪定方法）和大乘方等（大乘方等：大乘佛教經典）的旨意。於是對於大小二乘（大小二乘：佛教的兩種流派，大乘和小乘），定慧等學（定慧等學：佛教的禪定和智慧等學問），都有了深刻的理解。
【English Translation】 English version: After this, it was often heard that the sound of 'Sadhu' (well done) was chanted from the house he lived in, and strange fragrances and wonderful music were heard, lasting all day long. After ten days, these sounds also ceased. The auspicious signs that appeared were quite similar (to the signs of rebirth in the Pure Land).
The Pure Land Rebirth Records, Volume 1 Taisho Tripitaka Volume 51, No. 2071, Pure Land Rebirth Records
The Pure Land Rebirth Records, Volume 2
Official Biographies of Twenty Monks (with Four Appended): Monk Huisi (Huisi: personal name) of Nanyue in the Chen Dynasty, Monk Zhiyi (Zhiyi: personal name) of Tiantai in the Sui Dynasty, Monk Zhishun (Zhishun: personal name) of Zhaojun in the Sui Dynasty, Monk Zhitong (Zhitong: personal name) of Hedong in the Sui Dynasty (with Zhitong's disciple, Wang, the mother of Dinggai, appended), Monk Zhenhui (Zhenhui: personal name) of Puzhou in the Sui Dynasty, Monk Fazhi (Fazhi: personal name) of Tiantai in the Sui Dynasty, Monk Shanzhou (Shanzhou: personal name) of the capital in the Tang Dynasty, Monk Faxiang (Faxiang: personal name) of Tongzhou in the Tang Dynasty, Monk Mingzhan (Mingzhan: personal name) of Zhongnan in the Tang Dynasty, Monk Daochuo (Daochuo: personal name) of Bingzhou in the Tang Dynasty (with Daofu appended), Monk Guanding (Guanding: personal name) of Tiantai in the Tang Dynasty, Monk Daoang (Daoang: personal name) of Xiangzhou in the Tang Dynasty, Monk Zhiyan (Zhiyan: personal name) of Wuqiu in the Tang Dynasty, Monk Shensu (Shensu: personal name) of Puzhou in the Tang Dynasty, Monk Shandao (Shandao: personal name) of the capital in the Tang Dynasty, Monk Gongjiong (Gongjiong: personal name) of Chenliu in the Tang Dynasty, Monk Weian (Weian: personal name) of Bingzhou in the Tang Dynasty (with a young boy appended), Monk Fachih (Fachih: personal name) of Jinling in the Tang Dynasty, Monk Huiri (Huiri: personal name) of Luoyang in the Tang Dynasty, Monk Xiongjuan (Xiongjuan: personal name) of Chengdu in the Tang Dynasty.
Monk Huisi (Huisi: personal name), whose secular surname was Li, was a native of Wujin. In his youth, he dreamed of a Brahman monk (Brahman monk: Indian monk) who advised him to renounce the world. Therefore, he had his head shaved and became a monk. However, the place where he lived was not a monastery. Later, he was inspired by a divine monk who encouraged him to observe a vegetarian diet and precepts. Huisi then resolved to eat only one meal a day and refused all social interactions. He recited more than thirty copies of the Lotus Sutra, Vimalakirti Sutra, and other scriptures. When someone burned the forest where he lived, the burner immediately manifested a severe illness. Upon begging him for repentance, he was immediately healed. Later, he dreamed of hundreds of Brahman monks, among whom the senior monk stroked him and told him, 'The precepts you received earlier are not the supreme precepts. How can they open your path to enlightenment and support your pure practice? Fortunately, you have encountered a pure Sangha (Sangha: Buddhist monastic community), you should re-establish the altar of precepts.' Because of this dream, Huisi was once again inspired to practice diligently, and he repeatedly traveled spiritually, thus seeing the events of his practice in three previous lives. He also once saw Amitabha Buddha (Amitabha Buddha: the Buddha of Infinite Light) preaching the Dharma to him in a dream, so he created an image of Amitabha Buddha to adorn his contemplation. He also once sat in meditation, focusing his mind, and saw the good and evil karmic appearances of his entire life clearly manifested simultaneously. After they appeared, his body and mind became courageous and vigorous, and he realized the meaning of the Lotus Samadhi (Lotus Samadhi: a type of meditation) and the Mahayana Vaipulya (Mahayana Vaipulya: Mahayana Buddhist scriptures). Therefore, he had a deep understanding of both the Hinayana and Mahayana (Hinayana and Mahayana: two major schools of Buddhism, Theravada and Mahayana), and the studies of Samadhi and Prajna (Samadhi and Prajna: Buddhist meditation and wisdom).
。敷揚引喻。用攝自他久之。眾雜精粗。是非紛起。其徒患之。具以白思。思曰。大聖在世。不免流言。在我之為豈逃小謗。況我佛法不久當滅。未識何方可避其難。俄而空有人曰。若欲修定。武當南嶽。是其處也。齊武平中。南至光州。時方擾攘。路多梗塞。權與其徒止於大蘇山。其山陳齊邊境。兵刃所沖加。值佛法雲崩五眾離潰。一時英俊。猶慕其德。晦逃名跡。來咨理味。思曰。吾老矣。無能以發汝。姑命學徒智顗。代講金經。至一心具萬行處。顗有疑焉。思曰。汝向所疑。乃其大品次第意。未為法華圓頓旨也。吾昔夏中。苦節思此。無何一念頓曉諸法。忝已親證不勞致疑。顗即咨受法華三七境界已。而咨曰。和尚行位應居十地。思曰非也。乃十信鐵輪位耳。吾時以事驗之。可自見矣。陳光大中離大蘇。與四十餘僧。徑趣南嶽。既至謂諸僧曰。吾此十載。必事遠遊。翌日前至衡陽。遇一嘉所。層峰峭拔。茂林森聳。思指茂林之下曰。此古寺也。昔吾憩此有年矣。依言以發其土。果獲堂殿基墌僧用器皿。次至一大巖下。又曰。此吾昔之坐禪處也。群賊之來以斬吾首。自其命終有今身焉。未移數步。且得枯骸一聚及於髏骨。思捧髏骨而祝曰。此吾身首之餘分。可憑佛力為之資熏。特收之以起塔焉。陳帝聞思疊有異事
【現代漢語翻譯】 現代漢語譯本：他廣泛地宣揚佛法，運用各種比喻，長期以來用佛法來引導自己和他人。但因為聽眾的素質參差不齊，各種爭論和是非紛紛出現，他的弟子們對此感到憂慮，便把情況告訴了慧思（Huisi）。慧思說：『即使是偉大的聖人在世，也難免遭受流言蜚語，更何況是我，又怎麼能逃脫小的誹謗呢？況且我的佛法不久將要衰落，還不知道該到什麼地方去躲避這場災難。』不久，空中傳來聲音說：『如果想要修習禪定，武當山（Wudang Mountain）和南嶽（Nanyue Mountain）是好去處。』齊（Qi）朝武平（Wuping）年間，慧思向南到達光州（Guangzhou），當時正值戰亂，道路多有阻礙，於是暫時和他的弟子們停留在北齊和大陳（Chen）交界處的大蘇山（Da Su Mountain）。這裡是戰火衝擊的地方，正值佛法衰敗，僧眾離散。當時的一些英俊之士，仍然仰慕慧思的德行，隱姓埋名來向他請教佛理。慧思說：『我老了，沒有能力啓發你們，暫且命令我的學生智顗（Zhiyi）代替我講解《金經》。』當講到『一心具萬行』的地方時，智顗有所疑問。慧思說：『你剛才所疑惑的，是大品般若（Da品般若）的次第之意，還不是《法華經》（Fahua Sutra）圓頓教義的宗旨。我過去在夏天，刻苦地思考這個問題，不知何時，突然領悟了諸法實相。我已經親自證悟，不必再懷疑了。』智顗於是請教並接受了《法華經》的三七日境界。之後問道：『和尚您的修行位次應該在十地（Ten Bhumis）吧？』慧思說：『不是的，只是十信位的鐵輪位而已。我時常用事情來驗證它，你自己也可以看到。』陳（Chen）朝光大（Guangda）年間，慧思離開大蘇山，和四十多位僧人，直接前往南嶽。到達后，他對眾僧說：『我在這裡十年，必定要遠遊。』第二天到達衡陽（Hengyang），遇到一個好地方，層巒疊嶂，樹木茂盛。慧思指著茂密的樹林下說：『這裡是古寺的遺址。過去我曾在這裡居住多年。』按照他的話挖掘，果然發現了殿堂的地基和僧人使用的器皿。接著來到一個大巖石下，又說：『這裡是我過去坐禪的地方。有群賊來要砍我的頭，從那時命終后，才有了現在的身體。』沒走幾步，就發現了一堆枯骨和頭顱骨。慧思捧著頭顱骨祝願說：『這是我身首的殘餘部分，可以憑藉佛力為它增添福報。特別把它收集起來，建造一座塔。』陳朝皇帝聽說了慧思的種種奇異事蹟 。
【English Translation】 English version: He extensively propagated the Dharma, using various metaphors to guide himself and others for a long time. However, due to the varying qualities of the audience, disputes and controversies arose, causing his disciples to worry. They reported the situation to Huisi (Huisi). Huisi said, 'Even the great saints in the world cannot avoid rumors and slanders, let alone me, how can I escape minor defamations? Moreover, my Buddha-dharma will soon decline, and I do not know where to go to avoid this disaster.' Soon, a voice came from the sky saying, 'If you want to practice meditation, Wudang Mountain (Wudang Mountain) and Nanyue Mountain (Nanyue Mountain) are good places.' During the Wuping era of the Qi dynasty (Qi), Huisi traveled south to Guangzhou (Guangzhou). At that time, there was war and chaos, and the roads were often blocked. So he temporarily stayed with his disciples at Da Su Mountain (Da Su Mountain), which was located at the border between the Northern Qi and Da Chen (Chen). This place was impacted by the flames of war, and it was a time of decline for the Buddha-dharma, with the Sangha scattered. Some outstanding individuals at the time still admired Huisi's virtue and came to him in disguise to seek guidance on the principles of Buddhism. Huisi said, 'I am old and unable to enlighten you. I will temporarily order my student Zhiyi (Zhiyi) to explain the Golden Sutra on my behalf.' When explaining the part about 'one mind possessing myriad practices,' Zhiyi had doubts. Huisi said, 'What you doubted just now is the meaning of the gradual teachings of the Mahaprajnaparamita Sutra (Da品般若), not the ultimate teaching of the perfect and sudden enlightenment of the Lotus Sutra (Fahua Sutra). I diligently contemplated this question in the summer, and at some point, I suddenly realized the true nature of all dharmas. I have personally attained enlightenment, so there is no need to doubt it anymore.' Zhiyi then asked for and received the teachings on the three-seven-day realm of the Lotus Sutra. Afterwards, he asked, 'Venerable, your level of practice should be in the Ten Bhumis (Ten Bhumis), right?' Huisi said, 'No, it is only the Iron Wheel position of the Ten Faiths. I often use events to verify it, and you can see it for yourself.' During the Guangda era of the Chen dynasty (Chen), Huisi left Da Su Mountain with more than forty monks and went directly to Nanyue Mountain. Upon arrival, he said to the monks, 'I will definitely travel far from here in ten years.' The next day, he arrived in Hengyang (Hengyang) and found a good place with layered peaks and lush trees. Huisi pointed to the dense forest below and said, 'This is the site of an ancient temple. I used to live here for many years.' According to his words, they excavated and found the foundation of the hall and the utensils used by the monks. Then they came to a large rock, and he said again, 'This is where I used to meditate. A group of thieves came to cut off my head, and only after that life ended did I have this present body.' After walking a few steps, they found a pile of bones and skull bones. Huisi held the skull bones and prayed, 'These are the remnants of my body and head, may I rely on the power of the Buddha to increase its merit. I will especially collect it and build a pagoda.' The Chen emperor heard of Huisi's various extraordinary deeds.
。下詔迎思。以止棲玄寺。尋之他寺。途中遇雨。衣物不濕。履舄不濡。僧正慧皓見而嘆曰。此果行人。吾輩不得而知矣。大都督吳明徹省。以犀枕奉思。別將夏侯孝威。往寺謁之。道中忽念。吳侯所奉犀枕。欲識其狀。比至思所。未之致敬。思曰。欲見犀枕。可往視之。夏侯大驚。乃知其有他心焉。思居南嶽。陳主歲遣三信慰勞。供應山積。其所化人。神變難測。或現形大小。或隱跡空無。或憑附外物。祥瑞亂舉。臨終至其山半道場。繼日說法。告道嚴毅。聞者寒心。既而又曰。若十人能修般舟三昧。隨其所須。吾當資給。如無此人。吾其去矣。竟無答者。思即斂念。若彈指頃而奄息焉。有小僧靈辯。時在其側哀號踴躄。思復開目而責曰。眾聖相迎論吾所受生。何意哀號以相亂耶。乃斥靈辯。出外奄息如初。原其年即陳太建之九年。年六十四。始思之至以為十載之後。必事遠遊。至是正十載矣。議者以。思嘗受彌陀說法。復造彌陀聖像。用嚴觀想。又與慧命禪師。蘊結凈業。期會於安養。則思向之以謂。眾聖相迎。論吾所受生者豈他哉。其實以生安養爾。
釋智顗。俗姓陳其先潁川人。有晉遷都。寓居於荊州之華容。母徐氏。懷顗屢感異夢。及誕室內洞明逾日。乃止襁褓之間。臥即合掌。坐即面西。殆其總角
【現代漢語翻譯】 現代漢語譯本：下詔迎接慧思（Huisi，人名）。讓他住在止棲玄寺（Zhiqi Xuan Temple）。不久他又去了其他寺廟。途中遇到下雨，他的衣物卻沒有濕，鞋子也沒有沾水。僧正慧皓（Huicao）見了感嘆道：『這真是得道之人，我們這些人無法瞭解啊！』大都督吳明徹（Wu Mingche）得知此事，用犀牛角做的枕頭供奉慧思。別將夏侯孝威（Xiahou Xiaowei）前往寺廟拜見慧思。途中忽然想到吳侯供奉的犀牛角枕頭，想知道它是什麼樣子。等到到了慧思那裡，還沒來得及行禮，慧思就說：『想看犀牛角枕頭嗎？可以去看看。』夏侯孝威大驚，才知道慧思有他心通。慧思住在南嶽（Nanyue），陳主每年都派使者慰問，供給的物資堆積如山。他所教化的人，神異變化難以預測，有時顯現身體變大變小，有時隱藏軌跡空無所有，有時依附在外物上，吉祥的徵兆紛紛出現。臨終時，他來到南嶽山（Nanyue Mountain）半山腰的道場，連續幾天說法，告誡的言辭嚴厲，聽的人都感到寒心。之後他又說：『如果十個人能夠修習般舟三昧（Banzhou Samadhi），無論他們需要什麼，我都應當資助供給。如果沒有這樣的人，我就要離開了。』最終沒有人回答。慧思就收斂心念，像彈指頃刻間就去世了。有個小僧人靈辯（Lingbian），當時在他身邊哀號跳躍。慧思又睜開眼睛責備他說：『眾聖前來迎接，討論我所受的來生，為何要哀號來擾亂呢？』於是斥責靈辯，讓他出去，慧思像之前一樣去世了。推算他的年齡，是陳太建（Chen Taijian）九年，享年六十四歲。當初慧思認為十年之後，必定要遠遊，到這時正好十年了。議論的人認為，慧思曾經接受彌陀（Amitabha）說法，又建造彌陀聖像（Amitabha statue），用來莊嚴觀想，又與慧命禪師（Huiming Chan Shi）一起，積累凈業，期望在安養（An Yang）相會，那麼慧思之前所說的『眾聖前來迎接，討論我所受的來生』，難道是其他地方嗎？其實是往生安養啊！ 釋智顗（Zhiyi），俗姓陳（Chen），他的祖先是潁川（Yingchuan）人。東晉遷都后，居住在荊州（Jingzhou）的華容（Huarong）。他的母親徐氏（Xu Shi），懷智顗時多次夢到奇異的夢。等到他出生時，室內一片光明，持續了一天多才停止。還在襁褓中的時候，睡覺就合掌，坐著就面向西方。大概從他小時候
【English Translation】 English version: An edict was issued to welcome Huisi (慧思, a person's name). He was lodged at Zhiqi Xuan Temple (止棲玄寺). Soon after, he moved to other temples. On the way, he encountered rain, but his clothes did not get wet, and his shoes did not get soaked. The Sangha administrator Huicao (慧皓) saw this and exclaimed, 'This is truly an enlightened person; we are unable to comprehend him!' The Grand General Wu Mingche (吳明徹), upon learning of this, offered Huisi a rhinoceros horn pillow. The adjutant Xiahou Xiaowei (夏侯孝威) went to the temple to pay respects to Huisi. On the way, he suddenly thought of the rhinoceros horn pillow offered by Lord Wu and wanted to know what it looked like. When he arrived at Huisi's place, before he could pay his respects, Huisi said, 'Do you want to see the rhinoceros horn pillow? You can go and look at it.' Xiahou Xiaowei was greatly surprised and realized that Huisi had telepathic abilities. Huisi lived in Nanyue (南嶽). The Chen emperor sent messengers every year to express his concern, and the supplies piled up like mountains. The people he transformed were unpredictable in their miraculous changes. Sometimes they manifested their bodies as large or small, sometimes they hid their traces and became empty, sometimes they attached themselves to external objects, and auspicious omens appeared in abundance. When he was about to die, he came to the Daog場 (Daog場, a place for religious practice) halfway up Nanyue Mountain (南嶽山). He preached for days, and his admonitions were stern, causing those who heard them to feel chilled. Then he said, 'If ten people can practice the Banzhou Samadhi (般舟三昧), I should provide for their needs, whatever they may be. If there are no such people, I will leave.' In the end, no one answered. Huisi then collected his thoughts and passed away as quickly as a snap of the fingers. A young monk named Lingbian (靈辯) was by his side at the time, wailing and jumping about. Huisi opened his eyes again and rebuked him, saying, 'The saints are coming to welcome me and discuss my future rebirth. Why do you wail and disturb me?' Then he rebuked Lingbian and told him to leave. Huisi then passed away as before. Calculating his age, it was the ninth year of Chen Taijian (陳太建), and he was sixty-four years old. Initially, Huisi thought that after ten years, he would surely travel far away. It was exactly ten years at this time. Those who discussed it believed that Huisi had once received the teachings of Amitabha (彌陀), and had also created an Amitabha statue (彌陀聖像) to adorn his contemplation. He had also accumulated pure karma with Chan Master Huiming (慧命禪師), hoping to meet in An Yang (安養). Then, what Huisi said earlier, 'The saints are coming to welcome me and discuss my future rebirth,' could it be anywhere else? In reality, it was to be reborn in An Yang! 釋智顗 (Zhiyi), his secular surname was Chen (陳), and his ancestors were from Yingchuan (潁川). After the Eastern Jin Dynasty moved its capital, they resided in Huarong (華容) in Jingzhou (荊州). His mother, Xu Shi (徐氏), repeatedly had strange dreams when she was pregnant with Zhiyi. When he was born, the room was filled with light for more than a day before it stopped. While still in swaddling clothes, he would put his palms together when he slept and face west when he sat. Probably from his childhood
。喜往伽藍。僧有奇其志尚。口授法華普門品。才及一過則通誦之。志學之年。北度硤州。依學于舅氏。十八遇湘州果愿寺緒法師。從而落髮。緒授十戒。令就慧曠律師北面橫經。續潛大賢山。誦無量義及法華普賢觀經。浹旬未再。三部終焉。次依光州大蘇山思禪師。思見顗曰。昔在靈山同聽法華。勝緣所資。今復會此。首示普賢道場。及說四安樂行。顗止蘇山。行法華三昧。始三夕至藥王品是真精進句。解悟開發。且見與思共在靈山聽佛說法。翌日白思。思曰。非爾弗感。非我弗知。此乃法華三昧前方便也。未幾又入熙州白沙山。如前入觀。于經有疑。輒見思來冥為披釋。其後思令代講。聞者伏之。惟於三三昧三觀智用以咨審。余皆炳然自曉。思于座下觀聽。謂學徒曰。此吾之義兒也。但恨定力少矣。於是道俗改觀。名聞遐邇。尋而別思。思曰。汝于陳國有緣。往必饒益。顗乃間適金陵。于瓦官寺。大弘禪法。僕射徐陵。與時貴望。咸叩問之。然顗賦性恬怡。不樂紛擾。出處動靜。率思林澤。陳光大中。曾夢巖崖千仞。云日半垂。滄溟萬里。渺無堤岸。遙見一僧在其巖頂。招手伸臂。至於岐麓。挽顗而上詰。旦具言其夢。人或告曰。此必會稽之天臺爾。晉宋以來。僧光道猷法蘭曇密之徒。皆棲焉。顗欣其說。與慧辯
等二十餘僧。相與南征其山。先有僧定光。棲之已四十年。顗之未至前二年。光謂人曰。善知識來。爾宜辦事。以待其闕。及顗之至。歡然相接。且問之曰。善知識。憶吾早年招手伸臂以相挽不。顗乃驚悚。知昔之夢有靈矣。旋聞鐘聲遍徹山谷。顗以山谷無寺。頗怪異之。光曰。鐘是召集有緣。爾得住也。何怪焉。洎將營寺。光曰。可以隨宜安堵。至國清時。當有貴人為立寺矣。后二年宣皇帝。聞顗道行果敕立寺。又知僧徒所在景附。特割始豐縣資賦。以充給之。顗居其寺。每膺夏制。講凈名經。一旦講次。倏見三道寶階自天來降。又復有數梵僧。乘階而下手。擎香爐繞顗三匝。久而乃滅。識者以為石橋聖眾。明示印認。使固其心焉。永陽王百智。以師事顗。及其出撫吳會全家就山。以請戒法。宣帝亦嘗問曰。方今釋門誰為名勝。近臣陳喧曰。瓦官禪師真為名勝。往在京輦群賢所宗。今遁天臺物情失附。愿陛下詔回。規訓道俗。帝乃疊降璽書詔之。顗至都下帝敕群臣。迎入太極殿之東堂。講智度論。又詔羊車童子引導於前。又宣中書舍人。翼從於后。於時天下檢括僧尼。無籍貫者。萬計朝議。以其寡經業者。盡搜簡之。顗諫曰。調達誦六萬象經。不免地獄。盤特諷一行法偈。獲登聖果。篤論道也。豈多誦哉。宣帝大悅
【現代漢語翻譯】 二十多位僧人一起向南前往那座山。先前有位僧人名叫定光（Dingguang，人名），已經在那裡住了四十年。在智顗（Zhiyi，人名）到達前的兩年，定光對人說：『善知識要來了，你們應該準備好，等待他的到來。』等到智顗到達時，定光非常高興地迎接他，並且問他說：『善知識，你還記得我早年招手伸出手臂來拉你的情景嗎？』智顗感到驚訝和恐懼，知道過去的夢境應驗了。不久，他聽到鐘聲響徹山谷。智顗因為山谷中沒有寺廟，感到非常奇怪。定光說：『鐘聲是召集有緣人的，你可以在這裡住下，有什麼好奇怪的呢？』等到將要建造寺廟時，定光說：『可以根據情況安頓下來，等到國清（Guoqing，寺名）建成時，會有貴人為你建立寺廟的。』後來，宣皇帝（Xuan Emperor，人名）聽聞智顗的道行，於是下令建造寺廟，又知道僧徒都景仰依附他，特別劃出始豐縣（Shifeng County，地名）的賦稅來供給寺廟。智顗住在寺廟裡，每年夏天都應邀講解《凈名經》（Vimalakirti Sutra）。有一天，在講經的時候，忽然看見三道寶階從天而降，又有幾位梵僧，從階梯上下來，手持香爐繞著智顗三圈，很久才消失。有見識的人認為這是石橋的聖眾，明顯地指示和認可，使他堅定信心。永陽王百智（Bai Zhi，人名），以老師的禮節對待智顗，等到他出任吳會（Wuhui，地名）的長官時，全家都到山裡來，請求受戒。宣帝也曾經問他說：『現在佛教界誰是名望最高的人？』近臣陳喧（Chen Xuan，人名）說：『瓦官禪師（Waguan Chanshi，人名）真是名望最高的人，過去在京城，是眾多賢士所尊崇的，現在隱遁在天臺山（Mount Tiantai，地名），使人們失去了依靠，希望陛下下詔讓他回來，規勸教化道俗。』宣帝於是多次下詔書召他。智顗到達都城后，皇帝命令群臣，到太極殿（Taiji Hall，地名）的東堂迎接他，講解《智度論》（Mahaprajnaparamita Sastra）。又命令用羊車和童子在前面引導，又派遣中書舍人，在後面跟隨。當時天下清查僧尼，沒有戶籍的人數以萬計，朝廷商議，要把那些不通經業的人，全部篩選出去。智顗勸諫說：『調達（Devadatta，人名）誦讀了六萬部象經，也免不了下地獄，盤特（Panthaka，人名）諷誦了一行法偈，卻能登上聖果，關鍵在於領悟道理，難道在於多誦嗎？』宣帝非常高興。
【English Translation】 More than twenty monks went south together to that mountain. Previously, there was a monk named Dingguang (定光, personal name), who had lived there for forty years. Two years before Zhiyi (智顗, personal name) arrived, Dingguang said to the people: 'A wise teacher is coming, you should prepare and wait for his arrival.' When Zhiyi arrived, Dingguang greeted him very happily and asked him: 'Wise teacher, do you remember the scene of me waving and reaching out my arm to pull you in the early years?' Zhiyi was surprised and fearful, knowing that the past dream had come true. Soon, he heard the sound of bells ringing throughout the valley. Zhiyi felt very strange because there were no temples in the valley. Dingguang said: 'The bell is to summon those who have affinities, you can live here, what's so strange about that?' When the temple was about to be built, Dingguang said: 'You can settle down according to the situation, and when Guoqing (國清, temple name) is completed, a nobleman will build a temple for you.' Later, Emperor Xuan (宣皇帝, personal name) heard of Zhiyi's virtuous conduct, so he ordered the construction of a temple, and knowing that the monks admired and attached themselves to him, he specially allocated the taxes of Shifeng County (始豐縣, place name) to supply the temple. Zhiyi lived in the temple, and every summer he was invited to lecture on the 'Vimalakirti Sutra' (凈名經). One day, while lecturing, he suddenly saw three precious steps descending from the sky, and several Brahma monks came down from the steps, holding incense burners and circling Zhiyi three times, and disappeared after a long time. Knowledgeable people believed that this was the holy assembly of the Stone Bridge, clearly indicating and recognizing, so that he strengthened his faith. Prince Bai Zhi of Yongyang (永陽王百智, personal name) treated Zhiyi with the etiquette of a teacher, and when he took office as the governor of Wuhui (吳會, place name), his whole family came to the mountain to request precepts. Emperor Xuan also once asked him: 'Who is the most prestigious person in the Buddhist community today?' The close minister Chen Xuan (陳喧, personal name) said: 'Zen Master Waguan (瓦官禪師, personal name) is truly the most prestigious person. In the past, in the capital, he was respected by many virtuous people. Now he has retreated to Mount Tiantai (天臺山, place name), causing people to lose their reliance. I hope Your Majesty will issue an edict to let him return and advise and teach the Taoist and secular people.' Emperor Xuan then repeatedly issued edicts to summon him. After Zhiyi arrived in the capital, the emperor ordered the ministers to greet him in the east hall of the Taiji Hall (太極殿, place name) and lecture on the 'Mahaprajnaparamita Sastra' (智度論). He also ordered a sheep cart and a boy to lead the way in front, and sent a secretary of the Central Secretariat to follow behind. At that time, the world investigated monks and nuns, and there were tens of thousands of people without household registration. The court discussed and wanted to screen out all those who were not familiar with the scriptures. Zhiyi advised: 'Devadatta (調達, personal name) recited 60,000 elephant sutras, but could not avoid hell. Panthaka (盤特, personal name) chanted a line of Dharma verse, but was able to ascend to the holy fruit. The key lies in understanding the truth, not in reciting more.' Emperor Xuan was very happy.
。遂停搜簡。俄夢一人。部從嚴整。前而告曰。余冠達也。請住三橋。顗曰。冠達梁武法名也。三橋非光宅耶。乃移居之。其年夏四月。陳主幸寺。請講仁王經。帝于眾中。起拜慇勤。儲后嬪妃。並崇戒范。仍具文曰。惟師化導。無方隨機濟物。衛護國土。汲引天人。又曰。今欲罄其本願。請為菩薩戒師。冀流慈忍。如朕意焉。顗升高座。帝于座下執弟子禮。及金陵敗。覆事歸楊氏。晉王時在楊州。亦欲咨受戒法。躬制文曰。弟子承基積善。生在皇家。庭訓早趨。貽教夙漸。又曰。和尚名稱遠聞。眾所知識故。茲虔仰命楫遠迎。顗屆楊州。王陳千僧法會稟受焉。受已顗告王曰。大士超度總攝為先。詮名錶實。今昔同然。王可法名總持用彰其實。王頂受之。王于眾中。亦告顗曰。禪師智德。內融慈忍外發降伏天人。制諸魔外。愿號智者。下副群心。因舍異物。六十餘事。顗回其物。俱賑貧乏。后還舊山。一心在定。他日由禪定起。謂弟子智越曰。吾之幻質旦夕云滅。汝于石城。嚴持香華。俟吾以謝此報。及顗至之施床。西向念彌陀佛與二菩薩。及於凈土化佛與化菩薩。來相擁護。又囑弟子。多燃香燭。又挹三衣缽杖。以近其身。有欲進齊食者。師曰。能無攀緣。即真齊矣。又索香湯。漱凈舌根。說十如四不生十法界三觀
【現代漢語翻譯】 於是停止了蒐集簡牘的工作。不久，他夢見一個人，儀仗隊伍莊嚴肅整，走到他面前說：『我是冠達（Guanda，梁武帝的法名），請您住在三橋。』智顗（Zhiyi）說：『冠達是梁武帝的法名啊，三橋不是光宅寺嗎？』於是就搬到那裡居住。那年夏天四月，陳主（Chen Emperor）駕臨寺廟，請他講解《仁王經》（Renwang Jing）。皇帝在眾人之中，起身慇勤地禮拜。儲君、后妃們，都崇尚戒律。並且呈上奏文說：『惟有大師的教化，沒有固定的方式，隨機應變地救濟眾生，衛護國土，引導天人。』又說：『現在想竭盡自己的本願，請您作為菩薩戒師，希望您的慈悲和忍辱，能夠如我的心意。』智顗登上高座，皇帝在座下行弟子之禮。等到金陵（Jinling）戰敗，一切歸於楊氏（Yang family）。晉王（Prince Jin）當時在楊州（Yangzhou），也想請教受持戒法，親自撰寫奏文說：『弟子繼承祖上的功德，出生在皇家。從小就接受庭訓，很早就受到教誨的薰陶。』又說：『和尚您的名聲遠揚，衆所周知，因此虔誠地派遣船隻遠道迎接。』智顗到達楊州，晉王陳設千僧法會，接受戒法。受戒完畢，智顗告訴晉王說：『大士超度眾生，總攝一切為先。詮釋名號，彰顯真實，古今都是如此。大王可以法名為總持（Zongchi），用以彰顯您的真實功德。』晉王接受了這個法名。晉王在眾人之中，也告訴智顗說：『禪師您的智慧和德行，內里融合慈悲和忍辱，外在能夠降伏天人和制服各種邪魔外道，希望您被稱為智者（Zhizhe），以符合大眾的心意。』於是捨棄了各種異物，有六十多件。智顗退回了這些物品，全部用來賑濟貧困的人。後來回到舊山，一心禪定。有一天從禪定中醒來，對弟子智越（Zhiyue）說：『我的幻化之身旦夕將要消滅，你到石城（Shicheng），準備好香和鮮花，等我來謝罪。』等到智顗到達那裡，鋪設好床鋪，面向西方唸誦彌陀佛（Amitabha Buddha）和兩位菩薩（Bodhisattvas），以及凈土（Pure Land）的化佛（manifestation Buddha）和化菩薩（manifestation Bodhisattvas），前來擁護。又囑咐弟子，多點燃香和蠟燭。又把三衣（three robes）和缽杖（alms bowl and staff）放在靠近自己的地方。有人想要進獻齋飯，智顗說：『能夠沒有攀緣之心，就是真正的齋飯了。』又索要香湯，漱洗乾淨舌根，說了十如（ten suchnesses）、四不生（four non-arisings）、十法界（ten dharma realms）、三觀（three contemplations）。 。
【English Translation】 Thereupon, he stopped searching for bamboo slips. Soon, he dreamed of a person with a solemn and orderly entourage, who came forward and said, 'I am Guanda (冠達, Emperor Wu of Liang's Dharma name). Please reside at Sanqiao.' Zhiyi (智顗) said, 'Guanda is Emperor Wu of Liang's Dharma name. Isn't Sanqiao Guangzhai Temple?' So he moved there. In the fourth month of that year, the Chen Emperor (陳主) visited the temple and requested him to lecture on the Renwang Jing (仁王經, Sutra of Humane Kings). The emperor rose and bowed respectfully in the assembly. The crown prince, concubines, and consorts all revered the precepts. He also presented a memorial saying, 'Only the master's teachings are without fixed methods, adapting to circumstances to save beings, protect the country, and guide gods and humans.' He also said, 'Now I wish to exhaust my original vows and request you to be my Bodhisattva Preceptor, hoping that your compassion and forbearance will be as I desire.' Zhiyi ascended the high seat, and the emperor performed the disciple's rites below the seat. When Jinling (金陵) was defeated and everything reverted to the Yang family (楊氏), Prince Jin (晉王) was in Yangzhou (楊州) and also wanted to consult and receive the Dharma of precepts. He personally wrote a memorial saying, 'Your disciple inherits ancestral merits and virtues, born into the royal family. I have been following the family teachings since childhood and have been gradually influenced by the teachings.' He also said, 'The Venerable's name is widely known, and everyone knows it. Therefore, I reverently sent ships to welcome you from afar.' Zhiyi arrived in Yangzhou, and Prince Jin arranged a Dharma assembly for a thousand monks to receive the precepts. After receiving the precepts, Zhiyi told Prince Jin, 'The Great Being's transcendence of beings, encompassing everything, comes first. Explaining the name and manifesting the reality is the same in ancient and modern times. Your Majesty can use the Dharma name Zongchi (總持) to manifest your true merits.' Prince Jin accepted this Dharma name. Prince Jin also told Zhiyi in the assembly, 'Zen Master, your wisdom and virtue, inwardly merge compassion and forbearance, and outwardly subdue gods and humans and control all demons and heretics. I hope you will be called Zhizhe (智者, the wise one) to meet the hearts of the people.' Thereupon, he gave up various foreign objects, more than sixty items. Zhiyi returned these items and used them all to relieve the poor. Later, he returned to his old mountain and focused his mind on meditation. One day, after waking up from meditation, he said to his disciple Zhiyue (智越), 'My illusory body will vanish sooner or later. Go to Shicheng (石城) and prepare incense and flowers, waiting for me to atone for my sins.' When Zhiyi arrived there, he laid out the bed, faced west, and recited Amitabha Buddha (彌陀佛) and the two Bodhisattvas (菩薩s), as well as the manifestation Buddha (化佛) and manifestation Bodhisattvas (化菩薩s) of the Pure Land (淨土), who came to protect him. He also instructed his disciples to light more incense and candles. He also placed the three robes (三衣) and alms bowl and staff (缽杖) near his body. When someone wanted to offer vegetarian food, the master said, 'Being without clinging is true vegetarianism.' He also asked for fragrant soup to rinse his tongue and spoke of the ten suchnesses (十如), four non-arisings (四不生), ten dharma realms (十法界), and three contemplations (三觀).
四智四無量六波羅蜜等法。僧有問其所證。答曰。吾不領眾。必凈六根。為他損己。退歸五品內位。爾又曰。人命將終。聞鐘磬聲增其正念。汝宜鳴磬以增吾念。乃自跏趺。于彌陀像前終焉。
釋智舜。俗姓孟趙州大陸人也。少負耿介。有高遁林泉志。旋而剪落。益疏流俗。事雲門稠禪師。餘一紀沉默絡日。似不能言。其所言者。戒焉定焉。三乘位望互所修證焉。稠奇之曰。汝於人事其幾無心哉。吾今而後。與汝可言教矣。繇是三乘權實。日新聞見。其于僧行。彌加砥礪。或時妄情卒起。則引錐刺股。用警其念。雖夫小過。舜亦然也。以故塵勞業習無自而入。舊與曇詢法師。同修念定。便滫而外足不逾閫者十年。后聞贊皇許亭山林麓秘邃。就而棲之。好事者多以輦運。庸資其闕。舜避焉。問其故。對曰。山居橡栗。足以支歲時。何闕之有。惟舜為行至簡為性至仁。生生之類。微而如螻蟻者。未始傷之。其他異類。又可知也。人有啖其血肉。舜必告曰。六道殊形。汝無不經。一切有命。皆汝父母。一切有生。皆汝故身。食其肉是食汝父母。啖其血乃啖汝身份。汝奚不以父母身份憫之哉。聞者悛心焉。嘗有獵者。驅雉以入其房。舜勉釋之。不能回其意。乃刃一耳遺之曰。不能回汝之意。由汝貪其肉故也。吾愿以此代
之。獵者大驚。其後許亭風俗。不為畋獵者十八九焉。舜居許亭日久。山足居民率來依慕。舜不樂之。又入漳洪山之南谷。更專念定。隋開皇十年。文帝知舜刻苦。特下詔曰。皇帝敬問漳洪山之南谷舜禪師。冬日極寒。道味安隱。勉勖蒼生。成就勝業。惟茲願力朕甚嘉焉。今遣開府盧元壽。指宣朕意。仍詔禪師以赴行在。舜表謝以疾辭焉。民欽其德。起寺居之。后憩廬山大林寺。以昔遠師有蓮臺凈社之修。又其遺蹟炳然尚在。於是踵其前躅。修十六觀。于諸觀門。日馳念想。季年豫章道俗。請講觀經。舜曰。觀經凈土教也。凈土吾所修也。吾豈於此拒之哉。吾從命焉。講終之五日得病。又一日舜于病中。自見鸚鵡孔雀累百來集。唸佛焉念法焉。念以諸波羅蜜。而微妙之聲在焉。舜乃強力。而起告弟子曰。鸚鵡孔雀交相來集。而復唸佛念法。以當吾前。此必凈土化主。示其先應以資我。我於今日其終焉。已而果然。
釋智通。俗姓程河東人也。十歲服緇為沙彌。威儀敦肅為時所稱。受具之後。屏息諸緣。獨勤懺誦。誦先賢贊佛偈三千餘首。每於六時以對尊像。引聲高唱。委曲悽切。聞者悲之。五十許年。略無告倦。周武之末。釋門淪廢。通即避地幽僻。以消時難。隋祖統御再隆佛日。通於孤老寺。六時精苦益倍初
焉。大抵以三界五苦日相凌困。愿期出離以生安養。大業七年十月嬰疾。姑命門人頂蓋數十人。同聲西向。念彌陀佛。通乃閉目。端想久之。問蓋曰。有何緣務大明燈燭。蓋因熄燭。通又曰。明何益盛。蓋以無燭。遂對之曰。光明異相。必有待也。非蓋所能知矣。通旋開目周視。令蓋燃香。香菸既起。通彈指云。無上勝異在吾有矣。或問其勝。答曰。寶幢華幔。悉在吾前。非勝而何日將暮矣。又謂蓋曰。吾生凈土。刻在今夕。汝徒精進勿生退惰。至於中夜。坐亡于懺誦之堂。若禪定焉。寺僧道慧。見其堂左。樓閣千重。排空西去。漸遠漸隱。猶雲霧萬疊。或離或散。不可模狀。時頂蓋之母王氏。亦著凈業。當其舍報。亦見青碧蓮華充滿其室。至者往往。尚聞蓮華之香。移日不散。
釋真慧。俗姓陳陜之平陸人也。隋開皇中。厭俗以事本州清禪師。次之鄴都。受具于洪律師。續聞衛州詢禪師。深悟佛乘。復從咨訪。開皇之末。杖錫西歸。路出白鹿百家巖。因而憩寓。或告慧曰。擇地幽棲。蒲坂尤嘉焉。慧得其說。乃之蒲坂之麻谷。創開禪宇。蔚為凈坊。大業初嘗餌黃精。絕粒百餘日。于其凈土。以系觀想。旋又坐夏于盤谷。谷有猛虎。為民害者四年。殆慧之至。率皆避焉。十一年十月七日寢疾。終於其谷之南巖。
【現代漢語翻譯】 現代漢語譯本：他（釋道通）大概認為三界五苦每天都在互相侵擾困頓，所以希望能夠脫離輪迴，往生到安樂的凈土。大業七年十月，他生病了，於是讓門人頂著幡蓋數十人，一起面向西方，唸誦彌陀佛（Amitabha Buddha）。道通於是閉上眼睛，專注地觀想了很久，然後問頂蓋的人說：『為什麼要有這麼明亮的大燈燭？』頂蓋的人回答說是因為熄滅了蠟燭。道通又說：『明亮有什麼好處？』頂蓋的人回答說沒有蠟燭了。道通於是對他們說：『光明奇異的景象，一定是有所等待的，不是你們所能知道的。』道通隨即睜開眼睛環顧四周，讓頂蓋的人點燃香。香菸升起后，道通彈指說：『無上殊勝的景像我已經看到了！』有人問他殊勝在哪裡，他回答說：『寶幢華幔，都在我的眼前，不是殊勝又是什麼呢？天色將晚了。』又對頂蓋的人說：『我往生凈土，就在今天晚上了。你們要精進修行，不要懈怠。』到了半夜，他就在懺誦的佛堂里坐化圓寂了，就像入定一樣。寺里的僧人道慧，看見他的佛堂左邊，有千重樓閣，直衝天空向西而去，漸漸遠去消失，就像萬重雲霧，時而聚合時而消散，無法描繪。當時頂蓋的人的母親王氏，也在修習凈土法門，當她舍報的時候，也看見青碧色的蓮花充滿她的房間，來的人往往還能聞到蓮花的香味，過了好幾天都沒有散去。 釋真慧（Shi Zhenhui），俗姓陳，是陜州平陸縣人。隋朝開皇年間，厭倦世俗，於是侍奉本州的清禪師（Qing Chan Shi）。之後到了鄴都，從洪律師（Hong Lv Shi）那裡受了具足戒。後來聽說衛州的詢禪師（Xun Chan Shi）對佛法有深刻的領悟，又去向他請教。開皇末年，拄著錫杖向西返回，路過白鹿百家巖，於是就在那裡休息居住。有人告訴真慧說：『選擇幽靜的地方居住，蒲坂這個地方尤其好。』真慧聽了他的話，於是到了蒲坂的麻谷，建立了禪房，成爲了清凈的道場。大業初年，他曾經服用黃精，斷絕糧食一百多天，在他的凈室裡，用繫念的方式進行觀想。之後又在盤谷坐禪度夏，盤谷有猛虎，危害百姓已經四年了，幾乎在真慧到來之後，老虎都躲避了。大業十一年十月七日生病，最終在盤谷的南巖圓寂。
【English Translation】 English version: He (Shi Daotong) generally believed that the sufferings of the Three Realms and the Five Aggregates tormented each other daily, so he hoped to escape from Samsara and be reborn in the Pure Land of bliss. In the tenth month of the seventh year of the Daye era, he fell ill, so he ordered dozens of disciples to hold banners and canopies, facing west together, and recite Amitabha Buddha (Amitabha Buddha). Daotong then closed his eyes and meditated intently for a long time, then asked the canopy holders: 'Why do we need such bright lamps and candles?' The canopy holders replied that it was because the candles had been extinguished. Daotong then said: 'What is the benefit of brightness?' The canopy holders replied that there were no candles. Daotong then said to them: 'The strange phenomenon of light must be waiting for something, which you cannot know.' Daotong then opened his eyes and looked around, asking the canopy holders to light incense. After the incense smoke rose, Daotong snapped his fingers and said: 'The supreme and extraordinary scene is already with me!' Someone asked him where the extraordinariness was, and he replied: 'The jeweled banners and flower curtains are all before my eyes, what is it if not extraordinary? The day is getting late.' He also said to the canopy holders: 'My rebirth in the Pure Land will be tonight. You must practice diligently and do not be lazy.' At midnight, he passed away peacefully in the chanting hall, as if he had entered Samadhi. The monk Daohui of the temple saw on the left side of his hall, thousands of layers of pavilions, soaring into the sky and going west, gradually disappearing into the distance, like ten thousand layers of clouds and mist, sometimes gathering and sometimes dispersing, impossible to describe. At that time, Wang, the mother of the canopy holders, was also practicing the Pure Land Dharma, and when she relinquished her body, she also saw blue-green lotuses filling her room, and those who came often smelled the fragrance of lotuses, which did not dissipate for several days. Shi Zhenhui (Shi Zhenhui), whose secular surname was Chen, was a native of Pinglu County, Shanzhou. During the Kaihuang era of the Sui Dynasty, he became tired of the secular world, so he served Qing Chan Shi (Qing Chan Shi) of this state. Later, he went to Yedu and received the complete precepts from Hong Lv Shi (Hong Lv Shi). Later, he heard that Xun Chan Shi (Xun Chan Shi) of Weizhou had a deep understanding of the Buddha Dharma, so he went to consult him. At the end of the Kaihuang era, he returned west with a staff, passing by Bailu Baijia Rock, so he rested and lived there. Someone told Zhenhui: 'Choosing a quiet place to live, Puban is especially good.' Zhenhui listened to his words, so he went to Magu in Puban and built a meditation room, becoming a pure monastery. At the beginning of the Daye era, he once took Huangjing and cut off food for more than a hundred days, in his pure room, using the method of mindfulness to meditate. Later, he sat in meditation in Pangu during the summer, Pangu had fierce tigers, which had harmed the people for four years, almost after Zhenhui arrived, the tigers all avoided him. On the seventh day of the tenth month of the eleventh year of the Daye era, he fell ill and finally passed away peacefully in the Nanyan of Pangu.
春秋四十七。僧臘三十五。初慧好窮經律。積以成性。及得凈土九品階漸。追而修之。又恐修習未固魔外間擾。且曰。凡夫異念紛紛不一。不憑聖力。吾孰依焉。乃筑凈地。為之方壇。壇設高臺。珠玉眾寶中外相表。臺之四面。復設四柱寶幢。幢上網幔。互相映飾。無量壽佛居中焉。觀音勢至侍左右焉。其下間以青碧象琉璃地。金繩分佈。用界其道。道下又設七寶金幢。幢分八方。皆如其一。取經所謂七寶金幢擎琉璃地者云也。慧每依像作觀。必先澡身浣衣。而後敢入。既而出之。挺身整念肅肅然。若其諸佛神變而常在前焉。其亡之夕告弟子曰。吾于凈土。稍敦行業。不期今夕。預見蓮華。載開載合。似將乘吾。足履之在空焉。未移頃刻。眾聞鐘聲。又聞天風四來異光驟發。慧遂亡矣。
釋法智。不究其族。隋文之時。遊學于東越。越之有通大小乘經義者。智必師之。以故強學多聞人罕儔匹。末年以徑直之門。莫如唸佛。於是晨興暮息。繼念而不弛者七年。已而議曰。犯一吉羅承其罪也。歷一中劫。此誠可信。以其固而為之也。一稱阿彌陀佛。而滅億劫重罪。則予也竊有疑焉。或告智曰。無自疑矣。教以唸佛久則功。功則化。化則三昧現前。今子之疑。是疑教也。夫疑教則信無依。無依則情自亂。亂而失之。則
【現代漢語翻譯】 現代漢語譯本： 慧法師，享年四十七歲，僧臘三十五年。起初，慧法師精研經律，日積月累，已成習慣。後來得知凈土有九品階位，便追隨修習。又擔心修習不夠穩固，會被邪魔外道干擾，於是說：『凡夫俗子，雜念紛繁，難以專一，不依靠聖賢的力量，我又能依靠誰呢？』於是建造清凈之地，築起方形的壇。壇上設定高臺，用珠玉等各種寶物裝飾內外。高臺四面，又設定四根寶幢。寶幢之間用網狀帷幔連線，相互輝映。無量壽佛（Amitabha Buddha，阿彌陀佛）位於中央，觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）菩薩侍立左右。臺下鋪設青色、碧色、象牙色和琉璃色的地面，用金色繩索分隔，用來界定道路。道路下方又設定七寶金幢，金幢分為八方，都像一個整體。取自經書所說的『七寶金幢擎琉璃地』的意思。』慧法師每次對著佛像觀想，必定先沐浴更衣，然後才敢進入。出來之後，挺直身體，整理思緒，神情嚴肅，好像諸佛的神變常常在眼前一樣。他去世的晚上，告訴弟子們說：『我在凈土修行，稍微積累了一些功德，沒想到今天晚上，預先看到了蓮花，時開時合，好像要承載我，我的腳踩在空中。』沒過多久，眾人聽到鐘聲，又聽到天風從四面吹來，奇異的光芒驟然出現。慧法師就去世了。 釋法智，不清楚他的籍貫。隋文帝時期，遊學于東越。東越如果有通曉大小乘經義的人，法智必定拜他為師。因此，他勤奮學習，博聞強記，很少有人能與他相比。晚年，他認為通往解脫的捷徑，莫過於唸佛。於是早晚不停地念佛，持續了七年。之後，他議論說：『犯一個吉羅（kilas，一種罪名），承受相應的罪報，要經歷一個中劫（Antarakalpa，時間單位），這確實可信，因為這是由業力決定的。但是，唸一聲阿彌陀佛，就能消除億劫的重罪，我對此有些懷疑。』有人告訴法智說：『不要懷疑自己。教導說唸佛時間長了就會產生功德，有了功德就會發生變化，發生了變化就會三昧（samādhi，禪定）現前。現在你的懷疑，就是懷疑佛法。懷疑佛法，信仰就沒有了依靠，沒有了依靠，心緒就會混亂。心緒混亂就會迷失方向，那麼……』
【English Translation】 English version: Master Hui, aged forty-seven, with thirty-five years of monastic life. Initially, Master Hui thoroughly studied the sutras and precepts, accumulating knowledge until it became ingrained in his nature. Later, upon learning about the nine grades of Pure Land, he pursued their cultivation. Fearing that his practice was not yet firm and might be disturbed by demons and external influences, he said, 'Ordinary beings have numerous and diverse thoughts, making it difficult to concentrate. If I do not rely on the power of the sages, who can I depend on?' Therefore, he constructed a pure place and built a square altar. On the altar, he erected a high platform, adorned inside and out with pearls, jade, and various treasures. On each of the four sides of the platform, he placed four jeweled banners. The banners were connected by net-like curtains, reflecting and embellishing each other. Amitabha Buddha (無量壽佛) was positioned in the center, with Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至) Bodhisattvas attending on either side. Below, the ground was paved with blue, green, ivory, and lapis lazuli tiles, separated by golden ropes to define the paths. Beneath the paths, he placed seven-jeweled golden banners, divided into eight directions, all resembling a unified whole. This was based on the sutra's description of 'seven-jeweled golden banners supporting the lapis lazuli ground.' Every time Master Hui contemplated the image, he would first bathe and change his clothes before daring to enter. Upon exiting, he would straighten his body, compose his thoughts, and appear solemn, as if the divine transformations of all the Buddhas were constantly before him. On the evening of his passing, he told his disciples, 'I have cultivated some merit in the Pure Land, and unexpectedly, tonight, I have foreseen lotuses, opening and closing, as if they are about to carry me, my feet treading in the air.' Shortly after, the assembly heard the sound of bells, and then a heavenly wind blew from all directions, with extraordinary light suddenly appearing. Master Hui then passed away. Shì Fǎzhì (釋法智), his origins are unknown. During the reign of Emperor Wen of the Sui Dynasty, he traveled and studied in Dongyue. If there was anyone in Dongyue who understood the meaning of the Mahayana and Hinayana sutras, Fǎzhì would certainly take him as his teacher. Therefore, he studied diligently and was knowledgeable, with few who could compare to him. In his later years, he believed that the most direct path to liberation was through reciting the Buddha's name. Thus, he recited the Buddha's name continuously, morning and evening, for seven years. Afterward, he debated, 'Committing a kilas (吉羅, a type of offense) and bearing the corresponding karmic retribution takes one Antarakalpa (中劫, a unit of time), which is indeed believable, because it is determined by karma. However, reciting Amitabha Buddha's name once can eliminate heavy sins accumulated over countless kalpas, I have some doubts about this.' Someone told Fǎzhì, 'Do not doubt yourself. The teachings say that reciting the Buddha's name for a long time will generate merit, with merit transformation will occur, and with transformation samādhi (三昧, meditative absorption) will manifest. Your doubt now is doubting the Dharma. Doubting the Dharma means faith has no reliance, without reliance the mind will be confused. A confused mind will lose its way, then...'
謗讟之過。生地獄之因。起如之何。且自疑也。智誠其意。乃於國清寺兜率臺上。絕去諸緣。一心念佛。想念既極。數感觀音勢至同時來現。異日又感天冠寶瓶光映其身。智謂道俗親知曰。吾生凈土蓋有日矣。誰能具食以餞我。眾笑而對曰。果能之。則吾等豈以一食為惜哉。惟恐道人之不能也。遂刻后三日會食之。其日食罷。智無他疾。眾心或信或否或疑。其卓然為相侮。日既西次。因宿其房伺候之。夜之未央。智于繩床唸佛。安坐而化。是夜有金色光。自西而來。照數百里。江上漁人謂。其天曉。舳艫相望。率皆驚起。久而乃曉。
釋善胄。俗姓淮瀛州博野人也。少通義學。出於流伍。嘗游吳中。遇法師慧靖講涅槃經。道俗千人。傾耳注聽。胄于千人之中。與之論議。往復徴詰。大為克勝。由是數郡飛播時譽。隋仁壽三年。文皇帝詔。擇名僧五十三人。分舍利於五十三郡。胄以所負之善。獲預其選。就其所選。胄尤有聲焉。然胄寡親世務。親戚故舊情亦薄。然惟于凈土。特著勛業。所居堂宇。有彌陀像及二菩薩。累放光明內外。見者靡不稱歎。而胄也其終無言焉。大業二年臥疾。至唐武德三年。疾乃有瘳。胄曰。吾病瘳矣。命且將盡。俄而驟致綿篤。又曰。吾于佛教。本無輕略。不慮凈土不生。即令諸僧拂拭
【現代漢語翻譯】 現代漢語譯本 誹謗佛法經典的過錯，是墮入地獄的原因。這種行為是如何產生的呢？通常是從自我懷疑開始。智某人深明此理，於是前往國清寺兜率臺，斷絕一切塵緣，一心念佛。當他念佛達到極致時，多次感應到觀音菩薩和勢至菩薩同時顯現。後來，他又感應到天冠和寶瓶的光芒照耀他的身體。智某人告訴他的道友和俗家朋友說：『我往生凈土的日子大概不遠了。誰能準備齋飯來為我餞行呢？』眾人笑著回答說：『如果真能往生，我們怎麼會吝惜一頓飯呢？只是擔心道人您做不到啊。』於是約定三天後聚餐餞行。到了那天，齋飯完畢，智某人並沒有其他疾病，眾人心中有的相信，有的不信，有的懷疑。其中有個平素就輕慢他的人，在一旁嘲笑。到了傍晚，太陽西下，眾人便留宿在他的房間里伺候他。到了半夜，智某人在繩床上唸佛，安詳地坐著圓寂了。當晚，有金色的光芒從西方而來，照亮了數百里。江上的漁夫們以為天亮了，船隻互相觀望，都驚慌地起來。過了很久，天才真正亮了。
釋善胄（Shì Shànzhòu，僧人名號），俗家姓淮，是瀛州博野人。他年輕時就精通義理之學，後來出家為僧。他曾經遊歷吳中，遇到法師慧靖講解《涅槃經》（Nièpán Jīng，佛教經典名）。當時有上千名僧人和俗人，都傾耳 মনোযোগ地聽講。善胄在聽眾之中，與慧靖法師展開辯論，往復詰問，最終大獲全勝。因此，他的名聲迅速傳遍了幾個郡。隋朝仁壽三年，文皇帝下詔，挑選名僧五十三人，將佛舍利分送到五十三郡供奉。善胄因為他所具備的善行，有幸被選中。在他所前往的郡，善胄尤其受到讚揚。然而，善胄很少與親戚來往，與故舊的關係也很淡薄。但他唯獨在凈土法門上，特別努力。他所居住的堂宇中，供奉著彌陀佛像（Mítuó Fóxiàng，阿彌陀佛的形象）和兩位菩薩。佛像和菩薩像多次放出光明，內外都能看到，見到的人沒有不稱讚的。而善胄始終沒有說什麼。大業二年，他臥病不起。到了唐朝武德三年，他的疾病才有所好轉。善胄說：『我的病好了，但我的壽命也將要結束了。』不久，他的病情突然加重。他又說：『我對於佛教，本來就沒有輕慢之心，不擔心不能往生凈土。』隨即命令眾僧擦拭佛像。
【English Translation】 English version The transgression of slandering the Buddhist scriptures is the cause of falling into hell. How does this behavior arise? It usually starts with self-doubt. Zhi (智, a person's name) deeply understood this principle, so he went to the Tushita Terrace (Dōushuài tái 兜率臺) of Guoqing Temple (Guóqīng Sì 國清寺), severed all worldly ties, and single-mindedly recited the Buddha's name. When he reached the extreme in his recitation, he repeatedly sensed the simultaneous appearance of Avalokiteśvara Bodhisattva (Guānyīn Púsà 觀音菩薩) and Mahāsthāmaprāpta Bodhisattva (Shìzhì Púsà 勢至菩薩). Later, he also sensed the light of the heavenly crown and treasure vase illuminating his body. Zhi told his fellow monks and lay friends, 'The day of my rebirth in the Pure Land is probably not far away. Who can prepare a vegetarian meal to bid me farewell?' The crowd replied with a smile, 'If you can truly be reborn, how can we begrudge a meal? We are just worried that you, the monk, cannot do it.' So they agreed to gather for a farewell meal three days later. On that day, after the vegetarian meal was finished, Zhi did not have any other illness. Some in the crowd believed, some did not believe, and some doubted. One person, who usually looked down on him, ridiculed him from the side. In the evening, as the sun set, the crowd stayed in his room to serve him. In the middle of the night, Zhi recited the Buddha's name on the rope bed and passed away peacefully while sitting upright. That night, golden light came from the west, illuminating hundreds of miles. The fishermen on the river thought it was dawn, and the boats looked at each other in alarm. After a long time, it truly dawned.
釋善胄 (Shì Shànzhòu, a monk's name), whose secular surname was Huai, was a native of Boye in Yingzhou. He was proficient in the study of righteousness in his youth and later became a monk. He once traveled to Wuzhong and encountered Dharma Master Huijing lecturing on the Nirvana Sutra (Nièpán Jīng 涅槃經, a Buddhist scripture). At that time, there were thousands of monks and laypeople, all listening attentively. Among the audience, Shanzhou debated with Dharma Master Huijing, questioning back and forth, and ultimately won a great victory. Therefore, his reputation quickly spread throughout several counties. In the third year of Renshou during the Sui Dynasty, Emperor Wen issued an edict, selecting fifty-three famous monks to send Buddha's relics to fifty-three counties for worship. Shanzhou, because of the good deeds he possessed, was fortunate to be selected. In the county he went to, Shanzhou was especially praised. However, Shanzhou rarely interacted with relatives, and his relationship with old friends was also weak. But he worked especially hard only in the Pure Land Dharma. In the hall where he lived, there were statues of Amitabha Buddha (Mítuó Fóxiàng 彌陀佛像, the image of Amitabha Buddha) and two Bodhisattvas. The statues of the Buddha and Bodhisattvas repeatedly emitted light, which could be seen both inside and outside, and those who saw it could not help but praise it. But Shanzhou never said anything. In the second year of Daye, he fell ill in bed. In the third year of Wude during the Tang Dynasty, his illness improved. Shanzhou said, 'My illness has improved, but my life is also coming to an end.' Soon, his condition suddenly worsened. He also said, 'I have never been disrespectful to Buddhism, and I am not worried about not being reborn in the Pure Land.' Then he ordered the monks to wipe the Buddha statues.
房宇。嚴待時至。其夕諸僧。尚在胄側。而胄倏起合掌。而祝曰。佛以四十八愿攝我。有情必冀。此時如佛本願。已而又曰。諸有眾生。于多劫中。不值佛不聞法。今佛光明。幸既照胄。胄向所愿無愆矣。言訖遂終。
釋法祥。同州澄城人。童稚之歲。操志自立。周武之末。冠帶僧徒。其間負明敏者。必錄用之。祥以所負獲陞官路。隋復大化。祥乃陳表乞再為僧。尋住楊都大興國寺三十年。潛思玄籍。羅總權實。開蒙指俗。動有饒益。每以饒益之善。助生安養。至於基一堂構一室。形器土木之為。必引愿之。唐武德七年有疾。至其增劇。弟子在祥之側。聞祥稱佛之聲。繼發於口。初未悟之。謂其病中唸佛。以著愿想。尋回顧之。乃見其房之西壁有光焉。其光圓合。若諸寶鏡。雖他國土畢亦現之。光中又有頻伽之鳥鼓冀四來。祥指所見謂弟子曰。頻伽諸鳥。汝徒見耶。見之他日凈土必見吾也。旋而光隱。祥亦亡焉。於是用西域茶毗法。收舍利而葬焉。
釋明贍。俗姓杜恒州石邑人。性剛介有古今學。州里舉為俊士。尋悟世幻。從飛龍山應覺寺出家焉。后依鄴下大集寺。專窮大論。宇文氏之廢佛教也。贍乃晦跡巖谷。至隋文恢復聖化。出居相州法藏寺。然贍志氣超拔不幹非類。香燭之外了無他涉。開皇三年。
【現代漢語翻譯】 現代漢語譯本：房宇（僧人的住所）。嚴待時至（等待時機成熟）。那天晚上，眾僧侶還在皇室成員身邊。而皇室成員突然起身合掌，祝願說：『佛以四十八愿攝受我，有情眾生必定期望如此。此時如佛陀的本願。』說完又說：『諸位眾生，在多劫之中，不曾遇到佛，不曾聽聞佛法。如今佛的光明，有幸照耀著我。我向來所愿沒有過失了。』說完就去世了。
釋法祥（僧人的名字），同州澄城人。年幼時，就立下志向。北周武帝末年，僧侶們穿著僧服。其中有聰明敏銳的人，一定會被錄用。法祥因為他的才華而獲得了陞官的機會。隋朝恢復佛教后，法祥上表請求再次出家為僧。之後住在楊都大興國寺三十年，潛心研究佛經，綜合權實之法。開啓蒙昧，指引世俗，所作所為都有益處。他常常用這些有益的善行，幫助眾生往生安養。至於建造房屋，構築房間，製作器物，使用泥土木材，都必定引導人們發願。唐朝武德七年得了疾病，病情加重。弟子們在法祥身邊，聽到法祥口中不斷稱念佛的名號。起初沒有領悟，以為他在病中唸佛，以寄託願望。後來回頭看，才看到他房間的西墻上有光芒。那光芒圓潤融合，像許多寶鏡一樣。即使在其他國土也能清晰地顯現出來。光芒中還有頻伽（妙音鳥）鳥拍打著翅膀從四面八方飛來。法祥指著所見之景對弟子們說：『頻伽鳥，你們看見了嗎？看見了它，將來在凈土一定能見到我。』隨即光芒消失，法祥也去世了。於是用西域的茶毗（火葬）之法，收取捨利並安葬。
釋明贍（僧人的名字），俗姓杜，恒州石邑人。性格剛強正直，博學古今。州里推舉他為傑出人才。後來醒悟到世事的虛幻，於是到飛龍山應覺寺出家。之後依止鄴下大集寺，專心研究《大論》。宇文氏廢除佛教時，明贍就隱居在山巖山谷中。直到隋文帝恢復佛教，他才出來住在相州法藏寺。然而明贍志向高遠，不與凡俗交往。除了香燭之外，沒有其他的愛好。開皇三年。
【English Translation】 English version: Fang Yu (a monk's dwelling). Yan Dai Shi Zhi (waiting for the opportune moment). That evening, the monks were still by the side of the royal family. Suddenly, the royal member rose, put their palms together, and prayed: 'The Buddha accepts me with forty-eight vows; sentient beings must hope for this. At this time, may it be according to the original vows of the Buddha.' After speaking, they added: 'All sentient beings, for many kalpas, have not encountered the Buddha, nor have they heard the Dharma. Now, the light of the Buddha has fortunately shone upon me. My wishes have not been in vain.' After speaking, they passed away.
Shi Faxiang (a monk's name), a native of Chengcheng in Tongzhou. From childhood, he established his aspirations. At the end of the reign of Emperor Wu of the Northern Zhou Dynasty, monks wore their robes. Among them, those who were intelligent and quick-witted were sure to be employed. Faxiang obtained the opportunity to rise in officialdom because of his talents. After the Sui Dynasty restored Buddhism, Faxiang submitted a memorial requesting to become a monk again. Afterwards, he resided in Daxingguo Temple in Yangdu for thirty years, deeply contemplating the Xuan texts, comprehensively summarizing the expedient and the real. He enlightened the ignorant and guided the common people, and his actions were always beneficial. He often used these beneficial good deeds to help beings be reborn in the Land of Bliss. As for building houses, constructing rooms, making utensils, and using earth and wood, he would always guide people to make vows. In the seventh year of the Wude era of the Tang Dynasty, he fell ill, and his condition worsened. The disciples were by Faxiang's side, and they heard Faxiang constantly chanting the Buddha's name. At first, they did not understand, thinking that he was reciting the Buddha's name in his illness to entrust his hopes. Later, looking back, they saw a light on the west wall of his room. The light was round and harmonious, like many precious mirrors. Even in other countries, it could be clearly seen. In the light, there were Kalavinka (birds with beautiful voices) birds flapping their wings and flying from all directions. Faxiang pointed to what he saw and said to his disciples: 'Kalavinka birds, do you see them? If you see them, you will surely see me in the Pure Land in the future.' Immediately, the light disappeared, and Faxiang also passed away. Therefore, the cremation method of the Western Regions (cremation) was used to collect the relics and bury them.
Shi Mingzhan (a monk's name), whose secular surname was Du, was a native of Shiyi in Hengzhou. He was upright and honest in character, and learned in ancient and modern times. The state recommended him as an outstanding talent. Later, he awakened to the illusion of the world, so he went to Yingjue Temple on Feilong Mountain to become a monk. Afterwards, he relied on Daji Temple in Yexia, focusing on studying the 'Great Treatise'. When the Yuwen clan abolished Buddhism, Mingzhan went into seclusion in the mountains and valleys. It was not until Emperor Wen of the Sui Dynasty restored Buddhism that he came out to live in Fazang Temple in Xiangzhou. However, Mingzhan had lofty aspirations and did not associate with ordinary people. Apart from incense and candles, he had no other hobbies. In the third year of the Kaihuang era.
詔住大興寺。傳譯聖文。大業二年。敕天下僧道。例形俗拜。於時殿前黃老之徒。皆奉詔旨。惟僧一門。猶懷偃蹇。帝曰。詔條久頒義。須致敬。贍對曰。陛下必使準制返道。則犬馬之誠。敢不從命。如其大法可崇。則法服之下。僧徒無以敬俗。帝曰。僧徒無以敬俗何以致敬于宋武。贍曰。宋武任威縱暴。仁德不施。茍違詔命。坐貽顯戮。陛下聖化毓物。不陷非罪。是以臣等。得盡忠言。帝允其奏。遂罷前詔。眾以贍性剛介不畏強禦。舉為京邑上座。唐太宗時。亦嘗詔入。問以佛教。贍曰。佛所宗。大以慈忍為本。尋即下敕以減屠宰。行軍之處。皆置佛祠。殆其暮歲。克念安養。或譏所修遲晚。贍曰。孰遲也。十念不忘。猶且見佛。況吾所念。其萬萬哉。真觀二年十月二日有疾。謂弟子曰。物數有終。命數有極。吾命終且極矣。又曰。吾之終也。其非安養之生乎。乃期僧俗數百人。旦日于興善寺。具齋言別。於時僕射房玄齡相國杜如晦皆會焉。日既移午。贍乃回寺。整肅威儀。若有所待。頃之遽曰。我佛來也。須臾又曰。二大菩薩亦已至也。於是竦身合掌。欣嘆而卒。
釋道綽。俗姓衛并州汶水人。棄家已來。歷訪名師。后聞瓚禪師理行兼著。畢志事之。尋憩壁谷玄中寺。寺即後魏曇鸞法師之舊止也。鸞于其寺
【現代漢語翻譯】 現代漢語譯本： 奉旨住持大興寺，翻譯聖文。大業二年（公元606年），隋煬帝下令天下僧人和道士，都要按照世俗禮儀跪拜。當時殿前那些信奉黃老之術的人，都遵從了皇帝的旨意，只有僧人這一群體，仍然心懷不服。隋煬帝說：『詔令頒佈已久，理應表示尊敬。』 釋慧贍回答說：『陛下如果一定要我們按照詔令改變信仰，那麼我們像犬馬一樣的心意，怎敢不聽從命令？如果認為佛法可以弘揚，那麼身穿法服的僧人，就不能用世俗的禮儀來表示尊敬。』 隋煬帝說：『僧人不用世俗的禮儀來表示尊敬，那用什麼來尊敬宋武帝呢？』 釋慧贍說：『宋武帝憑藉權勢，放縱暴行，沒有施行仁德，如果違揹他的詔令，就會立刻招致殺身之禍。陛下以聖明的教化養育萬物，不會使人陷入無罪的境地，因此我們才能盡情地說出忠言。』 隋煬帝採納了他的奏議，於是廢除了之前的詔令。眾人都因為釋慧贍性格剛強正直，不畏懼權貴，推舉他為京城僧人的首座。唐太宗時期，也曾下詔讓他入宮，詢問佛教的事情。釋慧贍說：『佛教所尊崇的，最重要的是慈悲和忍耐。』 隨即唐太宗下令減少屠宰，在軍隊駐紮的地方，都設定佛寺。到了他晚年的時候，一心想著往生安養凈土，有人譏笑他修行太晚了。釋慧贍說：『怎麼會晚呢？十念不忘，尚且可以見到佛，何況我所念的，是成千上萬遍呢？』 真觀二年（公元628年）十月二日，釋慧贍生病，對弟子們說：『萬物都有終結的時候，壽命也有盡頭的時候，我的壽命將要走到盡頭了。』 又說：『我的去世，難道不是往生安養凈土嗎？』 於是召集僧人和信徒數百人，第二天在興善寺，準備齋飯告別。當時僕射房玄齡、相國杜如晦都來參加了。到了中午過後，釋慧贍回到寺廟，整理好儀容，好像在等待什麼。過了一會兒，他突然說：『佛來了！』 須臾又說：『兩位大菩薩也已經到了！』 於是挺直身體，合起手掌，欣喜讚歎而去世。 釋道綽（Shi Daochuo），俗姓衛，是并州汶水（今山西省境內）人。自從離開家后，他遍訪名師。後來聽說瓚禪師（Zan Chanshi）的修行和德行都很顯著，就決心侍奉他。不久后，他居住在壁谷玄中寺（Bigubi Xuanzhong Temple），這座寺廟是後魏曇鸞法師（Tanluan Fashi）以前居住的地方。曇鸞法師在這座寺廟裡……
【English Translation】 English version: He was ordered to reside at Daxing Temple (Daxing Temple), translating sacred texts. In the second year of the Daye era (606 AD), Emperor Yang of Sui issued an edict to all monks and Taoists in the empire, requiring them to perform secular prostrations. At that time, the followers of Huang-Lao doctrines in front of the palace all obeyed the imperial decree, but the monks alone remained defiant. The Emperor said, 'The edict has been issued for a long time; respect must be shown.' Shi Huishan (Shi Huishan) replied, 'If Your Majesty insists that we change our faith according to the edict, then our loyalty, like that of dogs and horses, would dare not disobey. But if the Great Dharma can be revered, then monks in their Dharma robes cannot use secular rituals to show respect.' The Emperor said, 'If monks do not use secular rituals to show respect, how can they show respect to Emperor Wu of Song?' Shi Huishan said, 'Emperor Wu of Song relied on power, indulged in tyranny, and did not practice benevolence. If anyone disobeyed his edicts, they would immediately face execution. Your Majesty nurtures all beings with enlightened teachings and does not condemn the innocent. Therefore, we can freely speak our loyal words.' The Emperor accepted his memorial and abolished the previous edict. Everyone, because Shi Huishan was upright and fearless of the powerful, elected him as the chief monk of the capital. During the reign of Emperor Taizong of Tang, he was also summoned to the palace and asked about Buddhism. Shi Huishan said, 'What Buddhism reveres most is compassion and forbearance.' Immediately, Emperor Taizong issued an edict to reduce slaughter, and Buddhist temples were established in places where the army was stationed. In his later years, he single-mindedly contemplated rebirth in the Pure Land of Amitabha (An Yang). Some ridiculed him for practicing too late. Shi Huishan said, 'How can it be late? Even with ten thoughts, one can still see the Buddha, let alone the tens of thousands of thoughts I have!' On the second day of the tenth month of the second year of the Zhenguan era (628 AD), Shi Huishan fell ill and said to his disciples, 'All things have an end, and life has a limit. My life is about to reach its end.' He also said, 'Is my passing not a rebirth in the Pure Land?' So he gathered hundreds of monks and laypeople, and the next day at Xingshan Temple (Xingshan Temple), he prepared a vegetarian meal to bid farewell. At that time, the Minister Fang Xuanling (Fang Xuanling) and the Chancellor Du Ruhui (Du Ruhui) both attended. After noon, Shi Huishan returned to the temple, arranged his robes and appearance, as if waiting for something. After a while, he suddenly said, 'The Buddha is coming!' A moment later, he said, 'The two great Bodhisattvas have also arrived!' Then he straightened his body, joined his palms, and passed away with joy and praise. Shi Daochuo (Shi Daochuo), whose lay surname was Wei, was a native of Wenshui in Bingzhou (present-day Shanxi Province). Since leaving home, he visited many famous teachers. Later, hearing that Chan Master Zan (Zan Chanshi)'s practice and virtue were outstanding, he resolved to serve him. Soon after, he resided at Bigubi Xuanzhong Temple (Bigubi Xuanzhong Temple), which was the former residence of Dharma Master Tanluan (Tanluan Fashi) of the Later Wei Dynasty. Dharma Master Tanluan at this temple...
。久蘊凈業。至其亡日。疊有祥異。郡人奇之。捃摭其事。刻之於碑。綽臨其文。彌起深信。於是依附靜境。澄寂諸念。念彌陀佛。不知其數。大泛日以七萬遍為度。並汾之間。風俗少事唸佛。持數珠者罕。嘗有之。綽勉僧俗念佛。無數珠者。以豆記之。如唸一聲。即度一豆。或時麻麥記者亦然。已而較之。其所度者數萬斛。唐真觀三年四月八日。道俗集其寺。樂如來之降生也。且見鸞于空中。乘七寶船。由其船上而指綽曰。汝于凈土堂宇已成。但推報命未盡。爾復見化佛與化菩薩飄飖在空。眾乃驚歎。大生信服。雖夫無種闡提之人。亦率服之。以故唐初。並汾諸郡。熏漬凈業。由綽盛焉。綽有同志道撫者。久居輦下。去玄中寺。頗甚疏遠。或時相見。必指凈土為永會。綽亡既三日。撫聞之曰。吾常以行先之。何乃后也。又曰。吾如一息之功。見佛之期可追矣。即日于像前叩頭陳露。退就其座以化。
釋灌頂。字法雲俗姓吳。常州義興人。五世祖避地東甌。因家臨海之章安。頂于孩抱之間。母稱佛法僧名。口必和之。文字聲勢。歷歷可聽。攝凈寺慧拯法師。聞之曰。此真宿習也爾矣。七歲為拯弟子。日承訓勖。驟有所成。洎拯厭世。訪道天臺。資習戒定。罔失規緒。陳至德中。從智者居光宅。陳氏失馭。事歸隋
【現代漢語翻譯】 現代漢語譯本： 他長期修習凈土法門，到他去世的那天，出現了許多吉祥奇異的景象，郡里的人都覺得很神奇，收集他的事蹟，刻在石碑上。綽公看到碑文，更加深信不疑，於是依靠清凈的境界，使各種念頭都平靜下來，唸誦彌陀佛（Amitabha Buddha），不知道唸了多少遍。大體上每天以七萬遍為標準。并州和汾州一帶，風俗很少有人唸佛，拿著念珠的人很少。即使有，綽公也勉勵僧人和俗人唸佛。沒有念珠的人，就用豆子來計數。比如唸一聲佛，就撥一顆豆子。有時也用麻或麥來計數。之後統計，他們所撥的豆子有幾萬斛。唐朝真觀三年四月八日，僧人和俗人聚集在他的寺廟裡，慶祝如來的降生。並且看見鸞鳥在空中，乘坐七寶船，從船上指著綽公說：『你在凈土的殿堂已經建成，只是因為你的壽命還沒有盡。』又看見化佛和化菩薩在空中飄動。眾人驚歎，大大地生起了信心。即使是那些沒有善根的闡提（icchantika，斷善根者）之人，也都被他折服。因此，唐朝初期，并州和汾州一帶的各個郡，都被凈土法門所薰染，這是因為綽公的盛行。綽公有一位志同道合的朋友叫道撫，長期住在京城，離玄中寺很遠。有時見面，必定以凈土為永遠的歸宿。綽公去世三天後，道撫聽說了，說：『我常常想走在你的前面，怎麼反而落後了呢？』又說：『我只要用一呼一吸的功夫，就能追上見到佛的日期了。』當天就在佛像前叩頭懺悔，退回到座位上坐化了。
釋灌頂（Shi Guanding），字法雲，俗姓吳，常州義興人。他的五世祖爲了躲避戰亂遷居到東甌，因此家住在臨海的章安。灌頂還在襁褓中的時候，他的母親唸誦佛法僧（Buddha, Dharma, Sangha）的名號，他口中必定跟著應和，文字和聲音都清晰可聽。攝凈寺的慧拯法師聽了，說：『這真是前世的習氣啊！』他七歲時做了慧拯的弟子，每天接受教誨，很快就有所成就。等到慧拯去世后，他到天臺山訪道，學習戒律、禪定，沒有失去規矩。陳朝至德年間，他跟隨智者大師住在光宅寺。陳朝失去了統治權，政權歸於隋朝。
【English Translation】 English version: He had long cultivated pure karma. On the day of his death, there were many auspicious and extraordinary signs. The people of the prefecture were amazed by this and collected his deeds, which were engraved on a stele. When Master Chuo saw the inscription, his faith deepened even more. Therefore, he relied on the pure realm and calmed all thoughts, reciting Amitabha Buddha (Amitabha Buddha) countless times. Generally, he made it a rule to recite 70,000 times a day. In the area between Bing and Fen, the custom of reciting the Buddha's name was rare, and those who held prayer beads were few. Even if there were, Master Chuo would encourage monks and laypeople to recite the Buddha's name. Those who did not have prayer beads would use beans to count. For example, after reciting the Buddha's name once, they would move one bean. Sometimes they would also use hemp or wheat to count. Later, when they counted, the beans they had moved amounted to tens of thousands of hu (斛, a unit of dry volume). On the eighth day of the fourth month of the third year of the Zhenguan era of the Tang Dynasty, monks and laypeople gathered at his temple to celebrate the birth of the Tathagata. Moreover, they saw a luan bird in the sky, riding a seven-jeweled boat, pointing at Master Chuo from the boat and saying, 'Your halls in the Pure Land have already been built, but your life has not yet ended.' They also saw transformed Buddhas and transformed Bodhisattvas floating in the air. The crowd was amazed and greatly increased their faith. Even those icchantikas (icchantika, those who have severed their roots of goodness) who had no good roots were subdued by him. Therefore, in the early Tang Dynasty, the various prefectures in the area of Bing and Fen were all influenced by the Pure Land Dharma, which was due to the flourishing of Master Chuo. Master Chuo had a like-minded friend named Dao Fu, who lived in the capital for a long time and was far away from Xuanzhong Temple. Sometimes when they met, they would definitely take the Pure Land as their eternal home. Three days after Master Chuo's death, Dao Fu heard about it and said, 'I always wanted to go before you, how could I have fallen behind?' He also said, 'With just the effort of one breath, I can catch up with the date of seeing the Buddha.' On the same day, he prostrated before the Buddha statue and confessed, then returned to his seat and passed away in meditation.
Venerable Guanding (Shi Guanding), whose style name was Fayun, and whose lay surname was Wu, was a native of Yixing in Changzhou. His fifth ancestor moved to Dong'ou to escape the war, so his family lived in Zhang'an near the sea. When Guanding was still in his infancy, his mother would recite the names of the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), and he would always respond in his mouth, the words and sounds clear and audible. The Dharma Master Huizheng of Shejing Temple heard this and said, 'This is truly a past life habit!' At the age of seven, he became a disciple of Huizheng, receiving teachings every day, and quickly achieved something. After Huizheng passed away, he went to Mount Tiantai to seek the Way, studying precepts, meditation, and wisdom, without losing the rules. During the Zhizhi era of the Chen Dynasty, he followed the Master Zhiyi and lived in Guangzhai Temple. The Chen Dynasty lost its rule, and the government returned to the Sui Dynasty.
氏。開皇十一年。晉王出鎮楊州。頂隨智者止禪眾寺。既三年。智者回軫。頂亦附之十七年。智者有疾。頂受遺囑。及別晉王信物。王嘗請戒于顗。暨頂之至。大起愴悼。因以善業。推為法親。續遣楊州總管府司馬王弘。送頂還山。仍為智者創國清寺。仁壽元年。晉王入嗣。頂承天眷。日加隆盛。寺宇臺殿。更增完葺。尋詔入內。講凈名法華等經。三夏闡弘。六宮仰止。又二年。頂歸天臺。至唐真觀六年八月七日。終於國清寺。春秋七十二。初頂有疾。室有異香。頂喜曰。此寶蓮之香氣。吾其乘之而去矣。因之像前。十稱阿彌陀佛。三稱觀音勢至二菩薩。及清凈海眾諸菩薩。旋乃就席。累手當心。儼然如歸。
釋道昂。魏之胡城人。托胎之始。其母不能啖葷血。人有茹葷血而至者。母亦惡之。九歲投靈裕法師為弟子。慧解天縱。殆非師授。嘗于寒陵山寺。覃研經旨。積二十年。魏之僧徒義學有所不通。多就咨決。隨叩隨應。罔有遺音。每講華嚴經十地論。其文將徹。乃自陳曰。愿生凈土。由今日始。若夫造次語論。愿必在焉。唐真觀七年春。昂見遠近親識。輒告之曰。吾之生也猶來。其死也猶歸。吾之八月歸去來矣。及期人皆造之。見其無病。眾且疑焉。昂曰。吾時至矣。汝無疑也。因升高座。誡勖勤至。聞者
【現代漢語翻譯】 現代漢語譯本：釋。開皇十一年（公元591年），晉王（楊廣）出鎮楊州，道頂跟隨智者大師住在禪眾寺。三年後，智者大師返回，道頂也跟隨他。開皇十七年，智者大師生病，道頂接受了他的遺囑，以及告別晉王的信物。晉王曾經向智顗大師（智者大師）請教戒律，等到道頂到來，晉王非常悲痛，因此以善業，推舉道頂為法親。之後派遣楊州總管府司馬王弘，送道頂返回天臺山，併爲智者大師建立國清寺。仁壽元年（公元601年），晉王即位，道頂承蒙皇帝的恩寵，日益興盛。寺廟的樓宇臺殿，更加增建完善。不久，皇帝下詔讓道頂入宮，講解《凈名經》、《法華經》等經典，三個夏天都在弘揚佛法，六宮嬪妃都仰慕他。又過了兩年，道頂返回天臺山，到唐朝貞觀六年八月七日，在國清寺圓寂，享年七十二歲。當初道頂生病時，房間里有奇異的香味。道頂高興地說：『這是寶蓮的香氣，我將要乘著它離去了。』於是到佛像前，唸誦十聲阿彌陀佛，三聲觀音菩薩、勢至菩薩，以及清凈海眾諸菩薩的名號。然後就坐，雙手合十放在胸前，安詳地像回家一樣。 釋道昂（Shi Dao-ang），魏國的胡城人。在他投胎的時候，他的母親不能吃葷腥。如果有人帶著葷腥來，他的母親也會厭惡。九歲時，他拜靈裕法師為師。他的智慧和理解力是天生的，幾乎不需要老師教導。他曾經在寒陵山寺，深入研究經書的旨意，積累了二十年。魏國的僧人和學者在義理方面有不明白的地方，大多向他請教。他隨問隨答，沒有遺漏。每次講解《華嚴經》、《十地論》，當經文快要講完的時候，他就自己說：『我願往生凈土，從今天開始。即使是平常的言語，也希望一定包含著往生的願望。』唐朝貞觀七年春天，道昂見到遠近的親戚朋友，就告訴他們說：『我的出生就像來，我的死亡就像歸。我將在八月歸去。』到了約定的日期，人們都去看他，見他沒有生病，大家都很疑惑。道昂說：『我的時間到了，你們不要懷疑。』於是登上高座，懇切地勸勉大家。聽到的人...
【English Translation】 English version: Shi. In the eleventh year of the Kaihuang era (591 AD), Prince Jin (Yang Guang) was stationed in Yangzhou, and Dao Ding followed Zhiyi (智者, Zhi Zhe, meaning 'wise one') to live in the Chanzhong Temple. After three years, Zhiyi returned, and Dao Ding followed him. In the seventeenth year of the Kaihuang era, Zhiyi fell ill, and Dao Ding received his last words and farewell gifts for Prince Jin. Prince Jin had previously sought precepts from Zhiyi, and when Dao Ding arrived, Prince Jin was deeply saddened. Therefore, he promoted Dao Ding as a Dharma relative (法親, fa qin, meaning 'Dharma relative') due to his good deeds. Later, he sent Wang Hong, the Sima of the Yangzhou General Administration Office, to escort Dao Ding back to Mount Tiantai, and built the Guoqing Temple for Zhiyi. In the first year of the Renshou era (601 AD), Prince Jin ascended the throne, and Dao Ding received the emperor's favor and became increasingly prosperous. The temple's buildings and platforms were further expanded and improved. Soon, the emperor issued an edict for Dao Ding to enter the palace and lecture on the Vimalakirti Sutra (凈名經, Jing Ming Jing, also known as the 'Net of Names Sutra'), the Lotus Sutra (法華經, Fa Hua Jing, also known as the 'Sutra of the Lotus Flower of the Wonderful Dharma') and other scriptures. He propagated the Dharma for three summers, and the palace concubines admired him. Two years later, Dao Ding returned to Mount Tiantai. On the seventh day of the eighth month of the sixth year of the Zhenguan era of the Tang Dynasty, he passed away at Guoqing Temple at the age of seventy-two. Initially, when Dao Ding was ill, there was an unusual fragrance in the room. Dao Ding happily said, 'This is the fragrance of the treasure lotus, I will ride it and depart.' Then he went before the Buddha statue, recited Amitabha Buddha (阿彌陀佛, A Mi Tuo Fo) ten times, Avalokiteshvara Bodhisattva (觀音菩薩, Guan Yin Pu Sa) and Mahasthamaprapta Bodhisattva (勢至菩薩, Shi Zhi Pu Sa) three times, as well as the names of the Bodhisattvas of the Pure Ocean Assembly (清凈海眾諸菩薩, Qing Jing Hai Zhong Zhu Pu Sa). Then he sat down, placed his hands together at his chest, and passed away peacefully as if returning home. Shi Dao-ang (釋道昂), a native of Hucheng in the Wei Dynasty. From the beginning of his conception, his mother could not eat meat or blood. If someone came with meat or blood, his mother would also dislike it. At the age of nine, he became a disciple of Dharma Master Lingyu. His wisdom and understanding were innate, and he hardly needed to be taught by a teacher. He once studied the meaning of the scriptures deeply at Hanling Mountain Temple for twenty years. When monks and scholars of the Wei Dynasty had difficulties in understanding the principles, they mostly consulted him. He answered immediately and completely. Whenever he lectured on the Avatamsaka Sutra (華嚴經, Hua Yan Jing, also known as the 'Flower Garland Sutra') and the Dasabhumika Sutra (十地論, Shi Di Lun, also known as the 'Ten Stages Sutra'), when the text was about to be finished, he would say, 'I wish to be reborn in the Pure Land, starting from today. Even in ordinary speech, I hope it will always contain the wish for rebirth.' In the spring of the seventh year of the Zhenguan era of the Tang Dynasty, Dao Ang met with relatives and friends from near and far, and told them, 'My birth is like coming, and my death is like returning. I will return in August.' When the appointed date arrived, people went to see him and saw that he was not sick, and everyone was puzzled. Dao Ang said, 'My time has come, do not doubt.' Then he ascended the high seat and earnestly exhorted everyone. Those who heard...
悚然。昂于座上方誡勖。時遽然揖曰。彼何天眾。雜沓而來。又曰。天道所生由來非愿。愿得凈土相迎。即聞命矣。因之冥目。久之又曰。阿彌陀佛光已照我。諸化菩薩。又相來會。於是捧爐。叩首自陳慶遇。旋而爐墜。昂亦殞焉。
釋智琰。俗姓朱吳郡人。母張氏。初懷琰夢升通玄寺塔。遠視臨虛坦無懼色。及其載誕。秀形瞻視。八歲事通玄寺璩法師。十二誦法華一部。以繼晨夕積三年。且曰。翼翼京邑四方。是則何必久居坎井。自昧聞見乎。十六北詣持法師。聽成實論。不二年持公受請南邁。琰復東歸。就大莊嚴寺爝法師。重研成實。陳至德三年。京師建仁王齋詔。以三教論議。百口流辯。七夜爭鋒。惟琰所議。為帝稱賞。陳滅隋興。尚書令楚國公楊素左僕射郅國公蘇威。並引重之。大唐統御琰道彌振。至於中年。行法華普賢懺。又誦法華三萬餘部。又于凈土。修三福業及諸觀想。與州內外僧俗五百許人。每月一集。綿歷光陰凡十載。勤勤之志。終乃如初。比夫匡阜之陰共誓同期。無以異也。真觀八年十月得疾。疾中見一梵僧。手執寶瓶前謂琰曰。吾無邊光也。卻後凈土所稱功德寶王乃我爾。琰得其事謂寺僧曰。無邊光即勢至也。功德寶王實其成佛號。由因言果。勉以諭我。我其西歸也必矣。其日終於武丘
【現代漢語翻譯】 現代漢語譯本：他感到驚恐。昂在座位的上方告誡勉勵。這時他突然作揖說道：『那些是什麼天眾，如此紛紛而來？』又說：『天道所生，本來並非我的願望，我願得到凈土的接引，這就聽從天命了。』於是閉上眼睛。過了很久又說：『阿彌陀佛的光已經照耀我，諸位化身菩薩，也前來相會。』於是捧著香爐，叩頭陳述慶幸的遭遇。隨即香爐墜落，昂也去世了。
釋智琰（Shi Zhiyan），俗姓朱，吳郡人。他的母親張氏，當初懷智琰時夢見自己登上通玄寺（Tongxuan Temple）的塔，遠遠望去，臨近虛空，毫無懼色。等到他出生，容貌秀麗，目光有神。八歲時跟隨通玄寺的璩（Qu）法師學習。十二歲誦讀《法華經》（Lotus Sutra）一部，早晚不停，持續三年。並且說：『京城四方，如此繁華，又何必長久居住在淺井之中，自己矇蔽見聞呢？』十六歲時北上拜訪持（Chi）法師，聽講《成實論》（Satyasiddhi Shastra）。不到兩年，持法師應邀南下，智琰又回到東方，到大莊嚴寺（Dazhuangyan Temple）拜訪爝（Jue）法師，重新研究《成實論》。陳至德三年，京城建造仁王齋（Renwang Zhai），詔令以三教論議。百口爭辯，七夜論戰，只有智琰所議，被皇帝稱讚賞識。陳朝滅亡，隋朝興起，尚書令楚國公楊素（Yang Su），左僕射郅國公蘇威（Su Wei），都引薦器重他。大唐統治時期，智琰的佛法更加興盛。到了中年，修行《法華普賢懺》（Lotus Sutra Universal Worthy Repentance），又誦讀《法華經》三萬多部。又在凈土，修習三福業（Threefold Blessings）以及各種觀想。與州內外僧俗五百多人，每月聚集一次，持續不斷，凡十年之久。勤奮的志向，始終如初。與廬山匡阜（Kuangfu）的僧人共同發誓，期望往生西方，沒有什麼不同。真觀八年十月得了疾病。疾病中看見一位梵僧，手持寶瓶，前來對智琰說：『我是無邊光（Amitabha）啊。你往生凈土后所稱的功德寶王（King of Merit and Treasure）就是我。』智琰得知此事，對寺廟的僧人說：『無邊光就是勢至（Mahāsthāmaprāpta）菩薩啊。功德寶王實際上是阿彌陀佛成佛的稱號。這是從因地之言來預示果地。勉勵我，我必定要往生西方了。』當天在武丘（Wuqiu）去世。
【English Translation】 English version: He felt terrified. Ang admonished and encouraged from above his seat. At this moment, he suddenly bowed and said, 'What are those celestial beings, coming in such a multitude?' He also said, 'Being born in the heavenly realm was not originally my wish. I wish to be received by the Pure Land, and thus I will obey the will of Heaven.' Then he closed his eyes. After a long time, he said again, 'The light of Amitabha Buddha is already shining upon me, and the manifested Bodhisattvas are also coming to meet me.' Thereupon, he held the incense burner, kowtowed, and expressed his joy at this fortunate encounter. Immediately, the incense burner fell, and Ang also passed away.
釋智琰 (Shi Zhiyan), whose lay surname was Zhu, was a native of Wu Commandery. His mother, Zhang, dreamed when she was pregnant with Zhiyan that she ascended the pagoda of Tongxuan Temple, looked far into the distance, approached the void, and felt no fear. When he was born, he had a beautiful appearance and bright eyes. At the age of eight, he studied with Dharma Master Qu of Tongxuan Temple. At the age of twelve, he recited one copy of the Lotus Sutra, morning and evening, for three years. And he said, 'The capital city is prosperous in all directions, so why should I dwell in a shallow well for a long time, obscuring my knowledge and perception?' At the age of sixteen, he went north to visit Dharma Master Chi and listened to the Satyasiddhi Shastra. In less than two years, Dharma Master Chi was invited to go south, and Zhiyan returned east again, to Dazhuangyan Temple to visit Dharma Master Jue and re-studied the Satyasiddhi Shastra. In the third year of the Zhide era of the Chen dynasty, the capital city built the Renwang Zhai, and an imperial edict was issued to discuss the three teachings. Hundreds of people debated, and fought for seven nights, and only Zhiyan's arguments were praised and appreciated by the emperor. The Chen dynasty was destroyed and the Sui dynasty arose, and Yang Su, Duke of Chu, the Minister of the Left, and Su Wei, Duke of Zhi, the Vice Minister of the Left, both recommended and valued him. During the reign of the Great Tang, Zhiyan's Dharma flourished even more. In middle age, he practiced the Lotus Sutra Universal Worthy Repentance, and recited the Lotus Sutra more than 30,000 times. Also, in the Pure Land, he cultivated the Threefold Blessings and various visualizations. With more than 500 monks and laypeople inside and outside the state, they gathered once a month, continuously, for ten years. His diligent aspiration remained as it was from the beginning. There was no difference from the monks of Kuangfu Mountain in Lushan who jointly vowed to be reborn in the West. In the tenth month of the eighth year of the Zhenguan era, he fell ill. In his illness, he saw a Brahmin monk holding a treasure vase in his hand, who came and said to Zhiyan, 'I am Amitabha (Boundless Light). The King of Merit and Treasure you will call upon in the Pure Land after your rebirth is me.' Zhiyan learned of this and said to the monks of the temple, 'Boundless Light is Mahāsthāmaprāpta Bodhisattva. The King of Merit and Treasure is actually the title of Amitabha Buddha upon attaining Buddhahood. This is using the words of the causal ground to foreshadow the fruition. Encourage me, I will surely be reborn in the West.' He passed away that day in Wuqiu.
之東寺。春秋七十一。州民小大哀誠盡禮。以葬其寺之南嶺。
釋神素。字紹則俗姓王。其先太原人。后居安邑鳴條之野焉。素少為僧。與道杰法師。結意問道。所通辭義人罕儔匹。當時達者。多器厚之。隋大業中。講阿毗曇論。四十餘過。成實諸論。又二十過。自余小部。蓋無間日。嘗曰。若於所講稍開蒙昧。愿其身死早登安養。然素溫恭退讓。不伐諸己。聞人之善。芳己有之。聞人之惡。亦若己焉。唐真觀十七年二月十三日微疾。謂弟子曰。吾以刻骨鏤肌。植因安養。今吾之病。幸無諸苦。汝徒何以助我。即令弟子揭聲以讀觀經。素乃靜聽聽已。又復自念阿彌陀佛觀音勢至二菩薩。並海會諸菩薩。如是稱念往反數番。又令一僧唱之。群僧和之。迄于中夜。挺身安坐。以謝於世。
釋善導。不原其姓。亦不悉何許人。周遊寰宇。求訪道津。唐真觀中。見西河綽禪師。行方等懺及凈土九品道場。導大喜曰。此真入佛之津要。吾得之矣。於是篤勤精苦。若救頭然。續至京師。擊發四部弟子。無間貴賤。彼屠沽輩。亦擊悟焉。嘗寫彌陀經數十萬卷。散施受持。以故京師至於左右。列郡唸經佛者。踵跡而是。或問導曰。唸佛之善生凈土耶。對曰。如汝所念。遂汝所愿。對已導乃自念阿彌陀佛。如是一聲。則有一
【現代漢語翻譯】 現代漢語譯本：在之東寺圓寂。春秋七十一歲。州里的百姓無論老少都以真誠的哀悼之心，盡禮安葬于寺廟南面的山嶺。
釋神素（Shishensu），字紹則（Shaoze），俗姓王（Wang）。他的祖先是太原人，後來居住在安邑（Anyi）鳴條（Mingtiao）的郊野。神素年少時出家為僧，與道杰（Daojie）法師結交，互相探討佛法。他所通曉的辭義，很少有人能與他相比。當時的通達之士，大多器重他的深厚學識。隋朝大業年間，他講解《阿毗曇論》（Apidam Lun）四十餘遍，《成實論》（Chengshi Lun）等論著又講解了二十餘遍。其餘的小部經典，幾乎沒有間斷過。他曾說：『如果我所講解的佛法能稍微開啟人們的矇昧，我願自身早日去世，往生安養凈土。』然而，神素溫和恭敬，謙遜退讓，從不誇耀自己。聽到別人的優點，就好像自己擁有一樣；聽到別人的缺點，也好像自己有一樣。唐朝貞觀十七年二月十三日，他稍微感到不適，對弟子們說：『我以刻骨銘心的決心，種下往生安養凈土的因。現在我的病，幸好沒有諸多的痛苦。你們弟子們如何幫助我呢？』於是讓弟子們高聲朗讀《觀經》（Guan Jing）。神素便靜靜地聽著，聽完后，又自己唸誦阿彌陀佛（Amituo Fo）、觀音（Guanyin）、勢至（Shizhi）二位菩薩，以及海會諸菩薩的名號。這樣稱念往返多次，又讓一位僧人唱誦，眾僧一起唱和，直到半夜。他挺直身體，安然端坐，告別了人世。
釋善導（Shishandao），不清楚他的姓氏，也不知道他是哪裡人。他周遊各地，尋求訪問道理的途徑。唐朝貞觀年間，他見到西河綽（Xihechuo）禪師修行方等懺（Fangdeng Chan）以及凈土九品道場（Jingtu Jiupin Daocheng）。善導非常高興地說：『這真是進入佛道的要津啊！我得到了它了！』於是他勤奮精進，如同救頭燃一樣。後來到了京師，啓發了四部弟子，無論貴賤。那些屠夫和賣酒的人，也被他啓發而覺悟。他曾經抄寫《彌陀經》（Mituo Jing）數十萬卷，分發給人們受持。因此，京城以及周圍的郡縣，唸誦佛經的人，一個接一個，效仿他的做法。有人問善導說：『唸佛的善行能夠往生凈土嗎？』他回答說：『如你所念，遂你所愿。』回答完畢，善導便自己唸誦阿彌陀佛，每唸一聲，就有一道
【English Translation】 English version: He passed away at Zhidong Temple. He was seventy-one years old. The people of the state, young and old, mourned sincerely and buried him with full rites on the southern ridge of the temple.
Shishensu (釋神素, personal name), styled Shaoze (紹則), his secular surname was Wang (王). His ancestors were from Taiyuan (太原), later residing in the fields of Mingtiao (鳴條) in Anyi (安邑). Shishensu became a monk at a young age, forming a close bond with Dharma Master Daojie (道傑), discussing and inquiring about the Dharma. His understanding of words and meanings was unmatched by many. The enlightened ones of that time mostly valued his profound knowledge. During the Daye era of the Sui Dynasty, he lectured on the Abhidhamma (阿毗曇論, Apidam Lun) more than forty times, and various treatises such as the Tattvasiddhi (成實論, Chengshi Lun) more than twenty times. As for the smaller scriptures, there was hardly a day without him studying them. He once said, 'If my lectures can slightly enlighten people's ignorance, I wish to die early and be reborn in the Land of Bliss.' However, Shishensu was gentle, respectful, humble, and never boasted about himself. When he heard of others' virtues, he felt as if he possessed them himself; when he heard of others' faults, he felt as if they were his own. On the thirteenth day of the second month of the seventeenth year of the Zhenguan era of the Tang Dynasty, he felt slightly ill. He said to his disciples, 'I have planted the cause for rebirth in the Land of Bliss with a deep and unwavering resolve. Fortunately, my illness is without much suffering. How can you disciples help me?' He then instructed his disciples to recite the Visualization Sutra (觀經, Guan Jing) aloud. Shishensu listened quietly, and after listening, he recited the names of Amitabha Buddha (阿彌陀佛, Amituo Fo), Avalokitesvara (觀音, Guanyin), and Mahasthamaprapta (勢至, Shizhi) Bodhisattvas, as well as the assembly of Bodhisattvas of the Pure Land. He repeated this recitation several times, and then had a monk chant, with the other monks joining in harmony, until midnight. He straightened his body, sat peacefully, and departed from the world.
Shishandao (釋善導), his surname is unknown, and his place of origin is also unknown. He traveled throughout the world, seeking the path to enlightenment. During the Zhenguan era of the Tang Dynasty, he saw Chan Master Xihechuo (西河綽) practicing the Fangdeng Repentance (方等懺, Fangdeng Chan) and the Pure Land Nine Grades Dharma Assembly (淨土九品道場, Jingtu Jiupin Daocheng). Shishandao was overjoyed and said, 'This is truly the essential path to entering the Buddha's way! I have obtained it!' Thereupon, he was diligent and zealous, as if saving his own head from burning. Later, he went to the capital and inspired the fourfold assembly of disciples, regardless of their status. Even butchers and wine sellers were awakened by him. He once transcribed hundreds of thousands of copies of the Amitabha Sutra (彌陀經, Mituo Jing) and distributed them for people to receive and uphold. Therefore, in the capital and the surrounding prefectures, those who recited the scriptures and the Buddha followed his example one after another. Someone asked Shishandao, 'Can the good deeds of reciting the Buddha lead to rebirth in the Pure Land?' He replied, 'As you recite, so shall your wish be fulfilled.' After answering, Shishandao himself recited Amitabha Buddha, and with each recitation, there was a
道光明。從其口出。或其十聲至於百聲。光亦如之。導厭此身諸苦逼迫。情偽變易無暫休息。乃登所居寺前柳樹。西向愿曰。愿佛威神。驟以接我。觀音勢至亦來助我。令我此心不失正念。不起驚怖。不于彌陀法中以生退墮。愿畢於其樹上投身自絕。時京師士大夫。傾誠歸信。咸收其骨以葬。高宗皇帝。知其唸佛口出光明。又知舍報之時精至如此。下敕以額其寺為光明焉。
釋功迥。俗姓邊東京浚儀人。年六歲即思出家。親屬阻抑。至於十六。始遂其志。殆其為僧。影不參俗二十年。嘗依泰山入普賢懺行坐讚頌。而身不倚者三年。一旦普賢乘六牙象。以現其前。銀色境界。隨亦現之。迥知精誠之感也。益加砥礪。或謂迥曰。如來之教不傳。道俗之情無依。迥聞其說。亦曰。默思山林。蓋其獨善導達矇瞽。乃為兼濟。如之何與山林之相守也。眾欣其意。請就本郡慧福寺。講勝鬘經。雖他經律。備亦講說。晚年專講法華。以為永業。嘗著法華義疏五卷。或時講至藥草喻品。天輒降雨。前後五十餘過。皆有其應。以故汴人遇其亢旱。必俟講貫。乃有望焉。后撰佛地論及攝論等疏。疏之未成。迥曰。罄以凡情詮明聖教。愿回所詮得生安養。及其疏成。五色異光以照其室。寺僧驚歎。罔知所來。迥曰。此吾詮明聖教之驗也
【現代漢語翻譯】 現代漢語譯本：道光明從他的口中發出，有時念十聲佛號，有時念到百聲，光芒也隨之顯現。他厭惡這充滿痛苦逼迫、虛情假意、變化無常、沒有片刻安寧的身體，於是登上他所居住的寺廟前的柳樹，面向西方發願說：『愿佛陀的威神之力，迅速接引我往生。觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）菩薩也來幫助我，使我的心不失去正念，不產生驚慌恐懼，不因彌陀（Amitābha）的佛法而退轉墮落。』發願完畢，就在樹上投身自盡。當時京城的士大夫們，都傾心歸信佛法，收集他的遺骨安葬。高宗皇帝得知他念佛時口中發出光明，又知道他捨棄色身時如此精進，下令用『光明』二字來命名這座寺廟。 釋功迥（Shì Gōngjiǒng），俗姓邊，是東京浚儀人。六歲時就想出家，但被親屬阻止。直到十六歲，才實現了他的願望。他成為僧人後，二十年間幾乎不參與世俗之事。他曾依靠泰山，進入普賢懺（Samantabhadra Repentance）修行，行、坐、讚頌，身體不依靠任何東西，持續了三年。有一天，普賢菩薩（Samantabhadra）乘坐六牙白象，顯現在他面前，銀色的境界也隨之顯現。功迥知道這是精誠感應的結果，更加努力修行。有人對功迥說：『如來的教法不能傳揚，道俗之人的情感沒有依靠。』功迥聽了這話，也說：『默默地隱居山林，只是獨自修善，引導開悟那些矇昧無知的人，才是兼濟天下。怎麼能與山林相守呢？』眾人讚賞他的想法，請他在本郡的慧福寺講解《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）。雖然其他的經律，他也都講解，但晚年專門講解《法華經》（Lotus Sūtra），作為永久的事業。他曾著有《法華義疏》五卷。有時講到《藥草喻品》時，天空總是降雨，前後有五十多次，都有相應的感應。因此，汴地的人遇到乾旱，必定等待他講解經文，才會有希望。後來撰寫了《佛地論》（Buddhabhūmi Sūtra）及《攝論》（Mahāyānasaṃgraha）等疏。疏文尚未完成時，功迥說：『用凡夫的情感來詮釋聖人的教法，愿將所詮釋的功德迴向，得以往生安養。』等到疏文完成時，五色的奇異光芒照亮了他的房間，寺廟的僧人們驚歎不已，不知道光芒從哪裡來。功迥說：『這是我詮釋聖人教法的驗證啊！』
【English Translation】 English version: The light of the Dao emanated from his mouth. Sometimes it was ten recitations, sometimes a hundred, and the light followed accordingly. He detested this body, which was full of suffering and oppression, false emotions, and constant change with no rest. Therefore, he climbed the willow tree in front of the temple where he lived, faced west, and made a vow: 'May the majestic power of the Buddha swiftly receive me. May Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至) Bodhisattvas also come to assist me, so that my mind does not lose right mindfulness, does not arise with fear and terror, and does not regress or fall away from the Dharma of Amitābha (彌陀).' After making his vow, he threw himself from the tree and ended his life. At that time, the scholars and officials of the capital sincerely took refuge in the faith and collected his bones for burial. Emperor Gaozong, knowing that light emanated from his mouth when he recited the Buddha's name and that he was so diligent at the time of relinquishing his body, issued an edict to name the temple 'Guangming' (光明, Light). Shi Gongjiong (釋功迥), whose secular surname was Bian, was a native of Junyi in Dongjing. At the age of six, he desired to leave home, but his relatives prevented him. It was not until he was sixteen that he fulfilled his wish. After becoming a monk, he hardly participated in worldly affairs for twenty years. He once relied on Mount Tai and entered the Samantabhadra Repentance (普賢懺) practice, walking, sitting, chanting, and not leaning on anything for three years. One day, Samantabhadra (普賢) Bodhisattva appeared before him riding a six-tusked white elephant, and a silver-colored realm also appeared. Gongjiong knew that this was the result of sincere devotion and became even more diligent in his practice. Someone said to Gongjiong, 'The Tathagata's teachings are not being transmitted, and the emotions of both monastics and laypeople have no reliance.' Gongjiong, hearing this, also said, 'Silently dwelling in the mountains and forests is merely benefiting oneself. Guiding and enlightening those who are ignorant is benefiting others as well. How can one remain secluded in the mountains and forests?' The assembly praised his intention and invited him to lecture on the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) at Huifu Temple in his native prefecture. Although he also lectured on other sutras and vinayas, in his later years he specialized in lecturing on the Lotus Sūtra (法華經) as his permanent endeavor. He once wrote five volumes of commentaries on the Lotus Sūtra. Sometimes, when lecturing on the 'Parable of the Medicinal Herbs' chapter, the sky would always rain, more than fifty times in total, all with corresponding responses. Therefore, when the people of Bian encountered drought, they would wait for him to lecture on the scriptures before there was hope. Later, he wrote commentaries on the Buddhabhūmi Sūtra (佛地論) and the Mahāyānasaṃgraha (攝論), among others. Before the commentaries were completed, Gongjiong said, 'Using ordinary emotions to interpret the teachings of the sages, I vow to dedicate the merit of my interpretations to be reborn in the Land of Bliss.' When the commentaries were completed, five-colored extraordinary lights illuminated his room. The monks of the temple were amazed and did not know where the light came from. Gongjiong said, 'This is the verification of my interpretation of the teachings of the sages!'
。又曰。吾以三毒之苦。常生厭離。由厭離之心。起增進之念。得於此時乘光見佛足矣。於是繫念西想。不食而終。
釋惟岸。并州交城人。每嘆三界無安。猶如火宅。未生安養。皆苦聚。爾於是十六觀門。服勤無斁。唐垂拱元年正月七日。岸因出觀。見觀音勢至二菩薩。現於空中。遲久不滅。岸頂禮雨淚而嘆曰。幸由肉眼得睹聖容。所恨異世無傳焉。倏有二人。自稱畫工來與畫之。未展臂間。聖相剋就。就已人亦失之。弟子怪而問焉。岸曰。此豈畫工哉。又曰。吾之西行乃其時也。弟子有從我者。當明言之。小童子曰。惟師之命。孰敢辭也。岸曰。必能從我。可宜白諸父母。父母聞而笑罵之。其意不能通。童子乃歸其寺。香湯沐浴。于彌陀像前。趺坐以終。人或告岸。岸臨童子撫其背曰。汝之事吾何乃先也。遂索筆焚香。前向所畫菩薩。以述贊曰。觀音助遠接。勢至輔遙迎。寶瓶冠上顯化佛。頂前明俱游十方剎。持華候九生。愿以慈悲手。提㢡共西行。贊已令諸弟子助聲唸佛。其間有未至者。岸曰。無復待之。乃仰目西顧。遽以亡焉。
釋法持。俗姓張潤州江寧人也。九歲事青城山方禪師。天機秀髮。動臻淵致。十三依黃梅忍大師得心焉。尋歸青城。事方禪師。更明宗極。自是四方學徒。翕相歸慕。聲
【現代漢語翻譯】 現代漢語譯本：又說：『我因為三毒（貪嗔癡）的痛苦，常常生起厭惡和遠離之心。由於厭惡遠離之心，生起增進修行的念頭，才能在此時乘著佛光見到佛的足跡。』於是他一心繫念西方，不吃東西而去世。
釋惟岸（Shi Wei'an），并州交城人。他常常嘆息三界沒有安寧，猶如火宅一般。如果不能往生安養（極樂世界），一切都是痛苦的聚集。於是他對十六觀門（觀想極樂世界的十六種方法），勤奮修習沒有懈怠。唐垂拱元年正月七日，惟岸在出觀時，看見觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）二位菩薩，顯現在空中，很久都沒有消失。惟岸頂禮膜拜，流著眼淚嘆息說：『有幸用肉眼得見聖容，只遺憾不能流傳於後世。』忽然有兩個人，自稱是畫工來為菩薩畫像。還沒展開手臂，聖像就已經畫好了。畫完後人也消失了。弟子感到奇怪而問他。惟岸說：『這哪裡是畫工呢？』又說：『我往生西方的時候到了。弟子中有願意跟隨我的，應當明白說出來。』一個小童子說：『一切聽從師父的命令，誰敢推辭呢？』惟岸說：『一定要能跟隨我，可以告訴你的父母。』父母聽了笑著責罵他，他們的意思不能溝通。童子於是回到寺廟，用香湯沐浴，在彌陀（Amitābha）像前，跏趺坐而去世。有人告訴惟岸，惟岸來到童子身邊，撫摸著他的背說：『你侍奉我，為什麼反而先走了呢？』於是索取筆墨焚香，面向先前所畫的菩薩像，寫下讚頌說：『觀音菩薩幫助我遙遠地接引，勢至菩薩輔助我遙遠地迎接。寶瓶在頭冠上顯現化佛，在頭頂前光明地遊歷十方剎土。手持蓮花等候九品往生。愿用慈悲的手，提攜我一同往生西方。』讚頌完畢，讓眾弟子幫助他一起唸佛。其間有還沒趕到的，惟岸說：『不用再等他們了。』於是仰望西方，隨即去世。
釋法持（Shi Fach），俗姓張，是潤州江寧人。九歲時侍奉青城山方禪師。天資聰穎，一舉一動都達到精深的境界。十三歲時依止黃梅忍大師，得到了心印。不久回到青城山，侍奉方禪師，更加明白了宗門的極詣。從此四方學徒，紛紛歸附仰慕，聲名遠揚。
【English Translation】 English version: He also said, 'Because of the suffering of the three poisons (greed, hatred, and delusion), I constantly generate a sense of disgust and detachment. From this sense of disgust and detachment arises the thought of advancing in practice, enabling me to see the Buddha's feet in this moment, riding on the light.' Thereupon, he focused his mind on the West, abstained from food, and passed away.
釋惟岸 (Shi Wei'an), a person from Jiaocheng in Bingzhou, often lamented that there is no peace in the three realms, which are like a burning house. If one is not born in 安養 (Ānle, Sukhavati, the Pure Land), all is a collection of suffering. Therefore, he diligently practiced the sixteen contemplations (the sixteen methods of visualizing the Pure Land) without懈怠 (xie dai,remissness). On the seventh day of the first month of the first year of the Chuigong era of the Tang Dynasty, Wei'an, while emerging from contemplation, saw the two Bodhisattvas, 觀音 (Avalokiteśvara) and 勢至 (Mahāsthāmaprāpta), appearing in the sky, not disappearing for a long time. Wei'an prostrated and wept, exclaiming, 'Fortunately, with my mortal eyes, I have been able to behold the sacred countenance, but I regret that it cannot be transmitted to future generations.' Suddenly, two people, claiming to be painters, came to paint the image of the Bodhisattvas. Before they could even extend their arms, the sacred image was completed. After it was completed, the people also disappeared. The disciples were puzzled and asked him. Wei'an said, 'Who are these painters?' He also said, 'The time for my departure to the West has arrived. If any of my disciples wish to follow me, they should speak clearly.' A young boy said, 'We will obey the master's command; who would dare to refuse?' Wei'an said, 'If you are truly able to follow me, you may tell your parents.' The parents laughed and scolded him, their intentions not aligning. The boy then returned to the temple, bathed in fragrant water, and passed away in the lotus position before the image of 彌陀 (Amitābha). Someone told Wei'an, who came to the boy's side, stroked his back, and said, 'You serve me, why have you gone ahead?' Thereupon, he requested brush and ink, burned incense, and, facing the previously painted Bodhisattva image, composed a eulogy, saying, '觀音 (Avalokiteśvara) Bodhisattva helps me to receive from afar, 勢至 (Mahāsthāmaprāpta) Bodhisattva assists me to welcome from afar. The jeweled vase manifests the transformation Buddha on the crown, shining brightly before the head, traveling through the ten directions. Holding flowers, awaiting the nine levels of rebirth. May you use your compassionate hands to lift and carry me together to the West.' After the eulogy, he had the disciples help him recite the Buddha's name. Among them, some had not yet arrived. Wei'an said, 'There is no need to wait for them.' Thereupon, he looked up towards the West and immediately passed away.
釋法持 (Shi Fach), whose secular surname was Zhang, was a native of Jiangning in Runzhou. At the age of nine, he served Zen Master Fang of Qingcheng Mountain. His innate talent blossomed, and his every action reached profound depths. At the age of thirteen, he relied on Great Master Ren of Huangmei and attained the mind seal. Soon after, he returned to Qingcheng Mountain and served Zen Master Fang, further clarifying the ultimate principle of the school. From then on, students from all directions flocked to him with admiration, and his reputation spread far and wide.
望日隆聞于海外。黃梅謝世。嘗與眾曰。后之傳吾法者十人。金陵法持即其一也。持于凈土。以繫於念。凡九年。俯仰進止。必資觀想。長安二年九月五日。終於延福寺。未終前。一日謂弟子智威曰。吾生之日。不能以凈土開誘群物。吾死之後。可宜露骸松下。令諸禽獸食血肉者起凈土因。汝其念之。智威曰。謹奉明教。及其死也。威與郡人具威儀。迎于松下。如持旨焉。寺僧其日。有見神幡數十首閃日西下。幡出異光。以燭其室。持之先居。幽棲故寺竹林。亦皆變白焉。
釋慧日。俗姓辛東萊人。唐太宗朝得度。尋遇義凈三藏由西域回。夙夜咨稟。大通佛乘。每聞凈說西域如來遺蹟。飄飄然有萬程收往志。至則天大足中。泛舶遐邁東南海中凡三載。崑崙佛誓師子洲等諸國經過略盡。續至天竺。訪善知識一十三年。承受法訓。日無虛度。雪嶺雙林。又經四載。綿涉艱苦。深厭閻浮。因曰。何國何方有樂無苦。何法何行速得見佛。遍問天竺三藏。三藏皆贊凈土。又曰。凈土教主。悲深愿廣。有欲生者。靡不遂願。日既聞之。喜躍自慰。迨至健馱羅國。其城東北有大山。山有觀音像。凡專祈請。多得現身。日乃絕食。七日畢命為請。至七日滿。夜且未央。觀音于空中。現紫金相。長一丈餘。坐寶蓮華。右手摩日頂曰
【現代漢語翻譯】 現代漢語譯本： 望日隆（僧人名）的名聲傳到海外。黃梅（指禪宗五祖弘忍）圓寂后，望日隆曾對眾人說：『將來傳承我佛法的人有十位，金陵的法持（僧人名）就是其中之一。』法持在凈土修行，以繫念為根本。九年來，一舉一動，都依靠觀想。長安二年九月五日，在延福寺圓寂。臨終前一天，對弟子智威說：『我活著的時候，不能用凈土法門開導眾生，我死後，可以把我的屍體暴露在松樹下，讓那些吃血肉的禽獸因此種下凈土的因緣。你要記住這件事。』智威說：『謹遵師父的教誨。』等到法持圓寂后，智威和當地百姓準備好儀仗，在松樹下迎接他的遺體，按照法持的遺願安葬。寺里的僧人當天，有人看見幾十道神幡閃耀著光芒向西邊落下，幡上發出奇異的光芒，照亮了他的房間。法持先前居住的幽靜的竹林寺廟，也全都變成了白色。
釋慧日（僧人名），俗姓辛，是東萊人。唐太宗時期出家。不久遇到義凈三藏（僧人名）從西域回來，日夜向他請教佛法，學習大乘佛法。每次聽到義凈講述西域如來的遺蹟，就心馳神往，立下前往西域的志願。到了則天大足年間，乘坐船隻遠赴東南海，歷時三年。崑崙、佛誓師子洲（均為地名）等國家都大致經過。後來到達天竺（印度的古稱），拜訪善知識十三年，接受佛法的教誨，每天都不虛度。雪山和雙林（均為地名），又經過四年。經歷了許多艱難困苦，深深厭惡這個世界。於是問道：『哪個國家哪個地方有快樂而沒有痛苦？用什麼法門什麼修行方法能夠快速見到佛？』他向天竺的三藏法師請教，三藏法師都讚揚凈土法門。又說：『凈土教主阿彌陀佛，悲心深切，願力廣大，想要往生凈土的人，沒有不遂願的。』慧日聽了之後，非常高興。等到他到達健馱羅國（地名），這個城的東北方有一座大山，山上有觀音菩薩像。凡是專心祈禱的人，大多能見到觀音菩薩顯靈。慧日於是斷食，用七天的時間來祈請。到第七天結束，夜晚還沒有結束的時候，觀音菩薩在空中顯現出紫金色的身相，身高一丈多，坐在寶蓮花上，右手摩慧日的頭頂說：
【English Translation】 English version: Wangrilong's (name of a monk) reputation spread overseas. After Huangmei (referring to the Fifth Patriarch of Zen Buddhism, Hongren) passed away, Wangrilong once said to the assembly: 'Among the ten who will transmit my Dharma in the future, Fachih (name of a monk) of Jinling is one of them.' Fachih practiced in the Pure Land, with mindfulness as the foundation. For nine years, every movement was based on contemplation. On the fifth day of the ninth month of the second year of the Chang'an era, he passed away at Yanfu Temple. The day before his death, he said to his disciple Zhiwei: 'During my life, I was unable to guide sentient beings with the Pure Land Dharma. After my death, you may expose my corpse under a pine tree, so that those birds and beasts that eat flesh and blood may plant the seeds of Pure Land. You must remember this.' Zhiwei said: 'I will respectfully follow your instructions.' After Fachih passed away, Zhiwei and the local people prepared ceremonial instruments and welcomed his remains under the pine tree, burying him according to Fachih's wishes. On that day, some monks in the temple saw dozens of divine banners shining and falling to the west, emitting strange light that illuminated his room. The secluded bamboo forest temple where Fachih had previously resided also turned completely white.
釋慧日(Shi Hui Ri) (name of a monk), whose secular surname was Xin, was a native of Donglai. He became a monk during the reign of Emperor Taizong of the Tang Dynasty. Soon after, he encountered the Tripitaka Master Yijing (name of a monk) returning from the Western Regions, and he consulted him day and night, learning the Mahayana Buddhist teachings. Every time he heard Yijing talk about the relics of the Tathagata in the Western Regions, he was filled with longing and resolved to travel to the Western Regions. During the Dazu era of Empress Zetian, he sailed far into the Southeast Sea for three years. He passed through countries such as Kunlun, Foshi, and Lion Continent (all place names). Later, he arrived in Tianzhu (ancient name for India) and visited good teachers for thirteen years, receiving Dharma teachings and never wasting a day. He spent another four years in the Snowy Mountains and Shuanglin (both place names), enduring many hardships and deeply厭惡(yan wu) this world. So he asked: 'Which country or place has happiness without suffering? What Dharma or practice can quickly lead to seeing the Buddha?' He asked the Tripitaka masters of Tianzhu, and they all praised the Pure Land Dharma. They also said: 'The Pure Land's teaching master, Amitabha Buddha, has deep compassion and vast vows. Those who wish to be reborn in the Pure Land will have their wishes fulfilled.' Hui Ri was very happy after hearing this. When he arrived in Gandhara (place name), there was a large mountain northeast of the city, with an image of Avalokiteshvara Bodhisattva on the mountain. Those who pray sincerely often see Avalokiteshvara Bodhisattva manifest. Hui Ri then fasted and prayed for seven days. At the end of the seventh day, before the night was over, Avalokiteshvara Bodhisattva appeared in the air in a purple-golden form, more than one zhang tall, sitting on a precious lotus flower, with his right hand touching Hui Ri's head, saying:
。汝欲傳法利人。又欲生於彌陀國土。汝但繫念。孰不如願。汝亦當知。凈土法門。勝過諸行。說已無見。日以絕食日久。支體罷怠。由此輒復輕利。然日西邁至於東歸。總二十一年。所歷者七十餘國。開元七年達長安。進佛真容梵夾等。感悟帝心。帝旌其德。號慈愍三藏焉。然日之志。動在凈土。嘗著凈土文記五卷。為時宗信。其為潛心誘俗。與道綽善導諸賢近之。天寶七年。卒于住寺。年六十九。全身葬于白鹿原之西嶺。未卒前三日自言。目擊蓮華如日輪焉。
釋雄俊。俗姓周成都人也。有膽勇無戒行。而天性善於講說。或時講肆得諸財。幣必也。非法而用。蜀人鄙之。以為壞道沙門。無惡而不濟者也。亦嘗罷僧。以入軍壘。尋因逃難。復入僧門。僧徒有以守名節。防未然者多畏避之。俊聞經稱一念阿彌陀佛。即滅五十億劫生死之罪。乃大喜曰。賴有此耳。於是營造非惡。而外口輒唸佛。然其所念。若存而忘。似得而喪。猶伶倫輩之為戲樂爾。唐大曆二年二月五日。暴亡入冥。冥間見王。王曰。追汝之來誤也。然汝之惡。其積尤大。可宜略經塗炭。即令牛頭之卒數人驅入地獄。俊至獄門。且拒且捍且大呼曰。一念阿彌陀佛。猶滅五十億劫生死重罪。況俊所造未臻五逆。未形十惡。又其唸佛時且不忘。必其佛
【現代漢語翻譯】 現代漢語譯本：您如果想要傳播佛法利益他人，又想往生到阿彌陀佛的國土，您只要一心繫念，怎麼會不如願呢？您也應當知道，凈土法門，勝過其他的修行方法。說完這些話后，他就失明了。他日漸減少食物，時間長了，身體變得虛弱。因此，他經常感到輕鬆愉快。他從西方出發，最終回到東方，總共花了二十一年時間，走過了七十多個國家。開元七年到達長安，進獻了佛的真容和梵文經卷等，感動了皇帝的心。皇帝讚揚他的德行，賜號為慈愍三藏。然而，他的志向始終在於凈土。他曾經撰寫了《凈土文記》五卷，被當時的人們所信奉。他潛心引導世俗之人，與道綽（Daochuo，唐代凈土宗僧人）和善導（Shandao，唐代凈土宗僧人）等賢者相近。天寶七年，在所居住的寺廟中去世，享年六十九歲。他的全身被安葬在白鹿原的西嶺。去世前三天，他自己說，親眼看見蓮花如同太陽一樣。 釋雄俊（Shi Xiongjun），俗姓周，是成都人。他有膽量和勇氣，卻沒有戒律和修行，但天性擅長講說佛法。有時在講經說法時得到一些財物，必定會用在不正當的地方。蜀地的人們鄙視他，認為他是敗壞佛道的僧人，什麼壞事都做得出來。他也曾經還俗，加入軍隊。不久后因為逃避戰亂，又重新出家當了僧人。僧徒中那些注重名節、防患於未然的人大多畏懼躲避他。雄俊聽到經書上說，唸一聲阿彌陀佛（Amitabha），就能消除五十億劫生死輪迴的罪業，於是非常高興地說：『幸虧有這個！』於是他繼續做各種惡事，但表面上卻經常唸佛。然而他所念的佛，好像存在又好像忘記，好像得到又好像失去，就像伶倫（Linglun，傳說中的樂官）等人演奏音樂一樣，只是爲了娛樂而已。唐朝大曆二年二月五日，他突然暴斃，進入陰間。在陰間見到了閻王。閻王說：『追捕你來是搞錯了。但是你的罪惡，積累得特別多，應該稍微經歷一下塗炭之苦。』於是命令幾個牛頭卒將他驅趕到地獄。雄俊到了地獄門口，一邊抗拒一邊呼喊：『唸一聲阿彌陀佛，就能消除五十億劫生死輪迴的重罪，何況我所犯的罪惡還沒有達到五逆（Panca-anantariya，五種極重的罪）的程度，也沒有犯下十惡（Dasa-akusala，十種惡業），而且我念佛的時候並沒有忘記，必定是佛』
【English Translation】 English version: If you wish to propagate the Dharma and benefit others, and also desire to be born in the land of Amitabha (Amitabha, the Buddha of Infinite Light), as long as you focus your mind, how could your wish not be fulfilled? You should also know that the Pure Land (Sukhavati) Dharma gate surpasses all other practices. After saying these words, he lost his sight. He gradually reduced his food intake, and over time, his body became weak. Therefore, he often felt light and joyful. He started from the West and eventually returned to the East, spending a total of twenty-one years and traveling through more than seventy countries. In the seventh year of the Kaiyuan era, he arrived in Chang'an, presenting the true image of the Buddha and Sanskrit scriptures, which moved the emperor's heart. The emperor praised his virtue and bestowed upon him the title of Cimin Sanzang (Cimin Sanzang, a title of respect for a Buddhist monk). However, his aspiration always lay in the Pure Land. He once wrote five volumes of 'Pure Land Writings,' which were trusted by the people of that time. He wholeheartedly guided the secular people, resembling the virtuous Daochuo (Daochuo, a Pure Land Buddhist monk of the Tang Dynasty) and Shandao (Shandao, a Pure Land Buddhist monk of the Tang Dynasty). In the seventh year of the Tianbao era, he passed away in the temple where he resided, at the age of sixty-nine. His entire body was buried on the western ridge of Bailu Plain. Three days before his death, he himself said that he had personally witnessed a lotus flower like the sun. Shi Xiongjun (Shi Xiongjun), whose secular surname was Zhou, was from Chengdu. He had courage and bravery but lacked precepts and practice, yet he was naturally skilled at expounding the Dharma. Sometimes when he lectured on the scriptures, he would receive some wealth, which he would certainly use in improper ways. The people of Shu despised him, considering him a monk who corrupted the Buddhist path, capable of any evil deed. He had also once disrobed and joined the army. Soon after, due to fleeing from war, he re-entered the monastic order. Monks who valued their reputation and guarded against potential wrongdoing mostly feared and avoided him. Xiongjun heard in the scriptures that reciting Amitabha Buddha's (Amitabha) name once could eradicate the sins of fifty billion kalpas (kalpa, an aeon) of birth and death, so he was very happy and said, 'Fortunately, there is this!' Thus, he continued to commit various evil deeds, but outwardly he often recited the Buddha's name. However, his recitation was as if it existed and then was forgotten, as if it was obtained and then lost, just like Linglun (Linglun, a legendary music official) and others playing music, merely for entertainment. On the fifth day of the second month of the second year of the Dali era of the Tang Dynasty, he suddenly died and entered the underworld. In the underworld, he met King Yama (Yama, the King of the Underworld). King Yama said, 'It was a mistake to bring you here. However, your sins have accumulated greatly, and you should briefly experience the suffering of being smeared with mud and charcoal.' Then he ordered several ox-headed soldiers to drive him into hell. Xiongjun, upon reaching the gates of hell, resisted and shouted, 'Reciting Amitabha Buddha's name once can eradicate the heavy sins of fifty billion kalpas of birth and death, moreover, the sins I have committed have not reached the level of the Five Heinous Offenses (Panca-anantariya, the five extremely grave offenses) nor have I committed the Ten Evils (Dasa-akusala, the ten unwholesome actions), and when I recited the Buddha's name, I did not forget, surely the Buddha'
語可憑。豈合更膺塗炭。因復大呼。左𩥇焉右𩥇焉。數卒相顧。不敢凌逼者久之。乃以其語報王。王令召俊。俊至。王曰。汝之念佛。本無深信。但其身口有因。汝可回世。更勵始心。俊既得回。屢言所見。時滑稽輩戲之。以為地獄漏網人。俊曰。毋為之戲。由今而後自知過爾。乃之郡南之西山。浣情滌意。專事唸佛。四年三月七日。俊之朋儕七人。之西山訪之。俊喜曰。吾時至矣。汝徒又來之。其亦緣有遇而事有托。又曰。汝徒回去。若見城中親知。為俊語曰。俊以唸佛功德。得生凈土。他日毋以俊為地獄人也。語笑之間。坐而棄世。
凈土往生傳卷中 大正藏第 51 冊 No. 2071 凈土往生傳
凈土往生傳卷下
本傳十七人(附見三人)唐并州釋僧炫(啟芳圓果附)唐朔方釋辯才唐五臺釋法照唐鎮州釋自覺唐臺州釋懷玉唐吳郡釋齊翰唐吳郡釋神皓唐睦州釋少康唐彭州釋知玄唐汾州釋僧藏唐兗州釋大行唐荊州釋惟恭(靈巋附)後唐溫州釋鴻莒石晉鳳翔釋志通大宋錢塘釋紹巖大宋東京釋守真大宋餘杭釋晤恩
釋僧炫。并州壽陽人。少念慈氏。期生於內院。至年九十。遇道綽禪師。以凈土誘掖。未悟始迴心焉。炫以迫其頹暮。積累之功不大。於是早暮。禮佛常千拜。唸佛之號常
【現代漢語翻譯】 語可憑，豈合更膺塗炭？（語：話語；膺：承受；塗炭：比喻困苦的境地）因為再次大聲呼喊：『左𩥇（不確定是否為專有名詞）啊，右𩥇啊！』幾個獄卒互相看著，很久都不敢逼近他。於是把他的話報告給閻王。閻王命令召見王俊。王俊到了，閻王說：『你念佛，本來沒有深信，但你的身口有唸佛的因緣，你可以回到人世，更加努力地發起最初的信心。』王俊既然得以返回人世，屢次說起他所見到的地獄景象。當時一些喜歡開玩笑的人戲弄他，認為他是地獄裡漏網的人。王俊說：『不要這樣戲弄我，從今以後我知道自己的過錯了。』於是前往郡城南邊的西山，洗滌自己的情感和意念，專心念佛。四年三月七日，王俊的朋友七人，到西山拜訪他。王俊高興地說：『我的時候到了。你們又來了，這也是因緣際會，事情有所依託。』又說：『你們回去，如果見到城中的親朋好友，替我王俊說一聲：王俊因爲念佛的功德，得以往生凈土，以後不要再把我王俊當作地獄裡的人了。』在談笑之間，坐著去世了。
《凈土往生傳》卷中 大正藏第 51 冊 No. 2071 《凈土往生傳》
《凈土往生傳》卷下
本傳十七人（附見三人）：唐并州釋僧炫（啟芳、圓果附），唐朔方釋辯才，唐五臺釋法照，唐鎮州釋自覺，唐臺州釋懷玉，唐吳郡釋齊翰，唐吳郡釋神皓，唐睦州釋少康，唐彭州釋知玄，唐汾州釋僧藏，唐兗州釋大行，唐荊州釋惟恭（靈巋附），後唐溫州釋鴻莒，石晉鳳翔釋志通，大宋錢塘釋紹巖，大宋東京釋守真，大宋餘杭釋晤恩。
釋僧炫（Shi Sengxuan），并州壽陽人。年輕時念誦慈氏菩薩（Maitreya Bodhisattva），期望往生到兜率內院（Tushita Heaven）。到九十歲時，遇到道綽禪師（Daochuo），用凈土法門引導他，他才醒悟並開始迴心向善。僧炫因為自己已經年老體衰，積累的功德不多，於是早晚不停地禮佛，常常禮拜千次，唸誦佛號也常常
【English Translation】 His words are credible. How could he deserve further suffering? He then shouted loudly again: 'Left 𩥇 (uncertain if it's a proper noun), right 𩥇!' The jailers looked at each other, not daring to approach him for a long time. Then they reported his words to King Yama (the king of hell). King Yama ordered Wang Jun to be summoned. When Wang Jun arrived, King Yama said, 'Your recitation of the Buddha's name was originally without deep faith, but your body and mouth had the cause. You can return to the world and further encourage your initial heart.' Since Wang Jun was able to return, he repeatedly spoke of what he had seen in hell. At that time, some jokers ridiculed him, thinking he was a person who had escaped from hell. Wang Jun said, 'Do not make fun of me. From now on, I know my faults.' Then he went to the West Mountain south of the county seat, washing his emotions and intentions, and devoted himself to reciting the Buddha's name. On the seventh day of the third month of the fourth year, seven of Wang Jun's friends visited him at West Mountain. Wang Jun happily said, 'My time has come. You have come again, which is also a matter of fate and something to rely on.' He also said, 'Go back, and if you see relatives and friends in the city, tell them for Wang Jun: Wang Jun, by the merit of reciting the Buddha's name, has been reborn in the Pure Land (Sukhavati). In the future, do not regard Wang Jun as a person from hell.' In the midst of talking and laughing, he passed away while sitting.
Biographies of Rebirth in the Pure Land, Scroll Middle Taisho Tripitaka Volume 51, No. 2071, Biographies of Rebirth in the Pure Land
Biographies of Rebirth in the Pure Land, Scroll Lower
Seventeen biographies (with three appended): Tang Dynasty, Monk Sengxuan (Shi Sengxuan) of Bingzhou (with Qifang and Yuanguo appended), Tang Dynasty, Monk Biancai of Shuofang, Tang Dynasty, Monk Fazhao of Wutai, Tang Dynasty, Monk Zijue of Zhenzhou, Tang Dynasty, Monk Huaiyu of Taizhou, Tang Dynasty, Monk Qihan of Wujun, Tang Dynasty, Monk Shenhao of Wujun, Tang Dynasty, Monk Shaokang of Muzhou, Tang Dynasty, Monk Zhixuan of Pengzhou, Tang Dynasty, Monk Sengzang of Fenzhou, Tang Dynasty, Monk Daxing of Yanzhou, Tang Dynasty, Monk Weigong of Jingzhou (with Lingkui appended), Later Tang Dynasty, Monk Hongju of Wenzhou, Later Jin Dynasty, Monk Zhitong of Fengxiang, Great Song Dynasty, Monk Shaoyan of Qiantang, Great Song Dynasty, Monk Shouzhen of Tokyo, Great Song Dynasty, Monk Wu'en of Yuhang.
Monk Sengxuan (Shi Sengxuan) was a native of Shouyang in Bingzhou. In his youth, he recited the name of Maitreya Bodhisattva (Ci Shi, the future Buddha), hoping to be reborn in the Inner Court of Tushita Heaven (Doushuai Neiyuan). At the age of ninety, he met Chan Master Daochuo (Daochuo Chanshi), who guided him with the Pure Land (Jingtu) teachings. He then awakened and began to turn his heart towards goodness. Sengxuan, because he was already old and frail and had not accumulated much merit, constantly prostrated to the Buddha morning and evening, often bowing a thousand times, and constantly
萬遍。寤寐勤策。兢兢而不懈者三年。真元九年有疾。至於大漸謂弟子曰。吾有漏人。方茲有疾詎意。阿彌陀佛授我香衣。觀音勢至示我寶手。由此以西皆凈土境。吾其從佛去矣遂終。終之既七日。異香不散。並汾之人。因於凈土發信焉。時汾西悟真寺。有啟芳圓果二法師。昔嘗以老敬炫。加又目擊其事。乃于觀音像前。懺露往咎。仍折楊枝。置觀音手。誓曰。芳等若於凈土果有緣耶。當使楊枝七日不萎。至期而楊枝益茂。芳果慶抃。以夕兼晝。不捨觀念。后數月。一夕于觀念中忽覺。自臨七寶大池。池間有大寶帳。身入其中。且見觀音勢至坐寶華臺。臺下蓮華彌滿千萬。阿彌陀佛。由西而來。坐一最大蓮華。華出光明。互相輝映。芳等前禮問曰。閻浮眾生。依經唸佛得生此耶。佛告芳曰。如念我名。皆生我國。無有一念而不生者。又見其國。地平如掌。寶幢珠網。上下間錯。又見一僧御一寶車逐。逐而來謂芳等曰。吾法藏也。以夙願因故來迎汝。芳等乘車前邁。又覺其身坐寶蓮華。又聞釋迦如來與文殊菩薩。以梵音聲稱讚凈土。其前又有大殿。殿有三道寶階。第一道上純是白衣。第二道上僧俗相半。其第三道惟僧無俗。佛指道上僧俗。謂芳曰。此皆閻浮唸佛之人。遂生矣。汝奚不自勉也。芳果既寤。歷與其儔言之。
【現代漢語翻譯】 現代漢語譯本： 萬遍。日夜勤勉策勵自己，兢兢業業而不懈怠地過了三年。真元九年得了疾病，病情非常嚴重，（他）對弟子們說：『我是一個有罪過的人，正當生病的時候，哪裡想到阿彌陀佛（Amitabha，梵語，意為無量光佛）會授予我香衣，觀音（Avalokitesvara，菩薩名，意為觀世音）和勢至（Mahasthamaprapta，菩薩名，意為大勢至）菩薩會向我展示寶手。從這裡向西看去，都是凈土的境界。我將要跟隨佛陀而去了。』於是就去世了。去世七天之後，奇異的香味沒有散去。并州和汾州的人，因此對凈土產生了信仰。當時汾西悟真寺，有啟芳和圓果兩位法師，過去曾經因為年老而自誇，加上又親眼目睹了這件事，於是在觀音像前，懺悔暴露過去的罪過，仍然折下楊柳枝，放在觀音手中，發誓說：『我們如果與凈土真的有緣分，就應當使楊柳枝七天不枯萎。』到了期限，楊柳枝更加茂盛。啟芳和圓果歡欣鼓舞，日夜不停地念佛。幾個月后，一天晚上在念佛中忽然覺得，自己來到了七寶大池邊。池間有巨大的寶帳，身體進入其中，並且看見觀音和勢至菩薩坐在寶華臺上，臺下蓮花布滿千萬。阿彌陀佛從西方而來，坐在一個最大的蓮花上，蓮花發出光明，互相輝映。啟芳等人上前禮拜問道：『閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）的眾生，依靠經典唸佛能夠往生到這裡嗎？』佛告訴啟芳說：『如若唸誦我的名號，都能夠往生到我的國度，沒有一個唸誦而不能往生的。』又看見那個國度，地面平坦如手掌，寶幢珠網，上下交錯。又看見一個僧人乘坐一輛寶車，追逐而來，對啟芳等人說：『我是法藏（Dharmakara，阿彌陀佛的前身），因為過去發下的誓願，所以來迎接你們。』啟芳等人乘坐寶車向前行進，又覺得自己的身體坐在寶蓮花上。又聽見釋迦如來（Sakyamuni，佛教創始人）與文殊菩薩（Manjusri，菩薩名，意為妙吉祥）用梵語音聲稱讚凈土。他們的前面還有一座大殿，殿有三道寶階，第一道上全是白衣，第二道上僧人和俗人各佔一半，第三道上只有僧人沒有俗人。佛指著道上的僧人和俗人，對啟芳說：『這些都是閻浮提唸佛的人，於是往生到這裡了。你們為什麼不自我勉勵呢？』啟芳和圓果醒來后，把這件事詳細地告訴了他們的同伴。
【English Translation】 English version: Ten thousand times. Day and night, he diligently urged himself on, earnestly and tirelessly for three years. In the ninth year of the Zhenyuan era, he fell ill, and his condition became critical. He said to his disciples, 'I am a flawed person. Now that I am ill, I never expected that Amitabha (Amitabha, Sanskrit, meaning Infinite Light Buddha) would bestow upon me fragrant robes, and Avalokitesvara (Avalokitesvara, Bodhisattva name, meaning the one who perceives the sounds of the world) and Mahasthamaprapta (Mahasthamaprapta, Bodhisattva name, meaning Great Strength Arrived) Bodhisattvas would show me their precious hands. Looking westward from here, all is the realm of the Pure Land. I am about to depart to follow the Buddha.' Then he passed away. Seven days after his passing, the strange fragrance did not dissipate. The people of Bing and Fen prefectures, as a result, developed faith in the Pure Land. At that time, in Wuzhen Temple in Fenxi, there were two Dharma masters, Qifang and Yuanguo, who had previously boasted of their age, and having witnessed this event firsthand, they repented and confessed their past transgressions before the image of Avalokitesvara. They then broke off a willow branch and placed it in Avalokitesvara's hand, vowing, 'If we truly have a connection with the Pure Land, may this willow branch not wither for seven days.' When the time came, the willow branch grew even more lush. Qifang and Yuanguo rejoiced and danced, reciting the Buddha's name day and night without ceasing. Several months later, one night while reciting, they suddenly felt themselves at the edge of a great Seven-Jeweled Pond. In the middle of the pond was a great jeweled tent, and they entered it, and saw Avalokitesvara and Mahasthamaprapta Bodhisattvas seated on jeweled lotus platforms, with tens of millions of lotus flowers filling the space beneath the platforms. Amitabha Buddha came from the west, seated on a largest lotus flower, the flower emitting light, mutually illuminating each other. Qifang and the others stepped forward to bow and asked, 'Can sentient beings of Jambudvipa (Jambudvipa, Buddhist term, referring to the world we live in) be reborn here by reciting the Buddha's name according to the scriptures?' The Buddha told Qifang, 'If you recite my name, all will be reborn in my land, there is not a single recitation that will not lead to rebirth.' They also saw that the land was as flat as the palm of a hand, with jeweled banners and pearl nets intertwined above and below. They also saw a monk riding a jeweled chariot, chasing after them, saying to Qifang and the others, 'I am Dharmakara (Dharmakara, the previous life of Amitabha), because of the vows I made in the past, I have come to welcome you.' Qifang and the others rode the jeweled chariot forward, and then felt their bodies seated on jeweled lotus flowers. They also heard Sakyamuni (Sakyamuni, the founder of Buddhism) and Manjusri Bodhisattva (Manjusri, Bodhisattva name, meaning Wonderful Auspiciousness) praising the Pure Land in Sanskrit. In front of them was a great hall, the hall had three rows of jeweled steps, the first row was entirely white-robed laypeople, the second row was half monks and half laypeople, and the third row was only monks and no laypeople. The Buddha pointed to the monks and laypeople on the steps, and said to Qifang, 'These are all people from Jambudvipa who recited the Buddha's name, and thus were reborn here. Why do you not encourage yourselves?' After Qifang and Yuanguo awoke, they told their companions about this in detail.
之五日二人無病。遽聞鐘聲。問之傍僧。咸曰不聞。芳果曰。鐘聲乃我事。非爾有矣。不頃刻二人同終焉。
釋辯才。俗姓李襄陽人。母氏懷之。倏惡葷茹。至其誕夕。香氣盈室。七歲依峴山寂禪師出家。十六落髮。隸本州大云寺。次乃周遊列郡。博窮經籍。后聞長安安國寺懷威律師法門。具瞻身就請業。遂有大成。唐天寶十四年。玄宗皇帝。以北方之人稟。氣剛毅積成風俗。列剎之中。多習騎射詔。才為教誡。臨壇以調習之。至德初肅宗即位。宰臣杜鴻漸等。奏住龍興寺。詔加朔方管內教授。俾其訓勵。以革訛風。祿山干紀血腥河洛。才乃託疾。絕音不語凡三年。祿山兵敗。肅宗疊降璽書。以形褒美。大曆三載。詔充章信寺大德。時府帥虢國常公。與護戎任公。雖仰才名未揖。其實及親道論。彌加心服。才于凈土。潛修密進二十許年。未嘗言於人。及交任公乃曰。才以幻身。已及頹齡。齡盡身死。必生凈土。期遂所生非十年耶。十三年秋有疾。至於暮冬八日。謂弟子曰。汝詣任公言之。向之所期已及十年。公無忘焉。弟子以其言白之。公曰。豈師之別我耶。驟約常公省問之。二公及門。或報之曰。任公至也。才曰。至則吾其去矣。乃自趺坐。湛然云滅。時邑子石颙。從役城上聞其音樂西來合奏。又聞諸妙香氣
【現代漢語翻譯】 現代漢語譯本：第五天，這兩個人都沒有生病。突然聽到鐘聲。問了旁邊的僧人，都說沒聽到。芳果說：『鐘聲是我的事，不是你們的事。』不到一會兒，兩個人一同去世了。
釋辯才（Shi Biancai），俗姓李，是襄陽人。他的母親懷孕時，忽然厭惡葷腥。到他出生的晚上，滿屋都是香氣。七歲時，依從峴山寂禪師（Ji Chan Shi）出家。十六歲剃髮，隸屬於本州的大云寺。之後周遊各地，廣泛研究經書。後來聽說長安安國寺懷威律師（Huaiwei Lushi）的法門，就親自前去請教學習，最終取得了很大的成就。唐天寶十四年，玄宗皇帝認為北方人秉性剛毅，積習成風，各個寺廟中，大多練習騎射，於是下詔讓辯才去教導他們，在演武場上進行調教。至德初年，肅宗即位，宰相杜鴻漸等人上奏讓他住在龍興寺，皇帝下詔加封他為朔方管內教授，讓他訓導這些人，以改變不良風氣。安祿山（Lushan）叛亂，使河洛地區血流成河。辯才於是假託生病，斷絕聲音，不說話，持續了三年。安祿山兵敗后，肅宗多次下詔書，用文字來褒獎他。大曆三年，下詔讓他擔任章信寺的大德。當時府帥虢國常公（Guo Guochanggong）和護戎任公（Hu Rongrengong），雖然仰慕辯才的名聲，但沒有真正地拜訪他。等到親自和他討論佛法后，更加心悅誠服。辯才在凈土法門的修行上，秘密精進二十多年，從未對人說過。等到和任公交往後才說：『我這幻化的身體，已經到了衰老的年紀。年齡到了，身體死亡，必定往生凈土。我期望往生凈土的時間不是十年嗎？』大曆十三年秋天生病，到了暮冬八日，對弟子說：『你到任公那裡告訴他，之前所期望的時間已經到了十年，請他不要忘記。』弟子把他的話告訴了任公，任公說：『難道是師父要和我告別嗎？』急忙和常公約定去探望他。二公到了門口，有人來報說：『任公到了！』辯才說：『他既然到了，那麼我就要走了。』於是自己盤腿坐好，安詳地去世了。當時縣裡的石颙（Shi Yong），在城上服役，聽到西方傳來音樂合奏，又聞到各種美妙的香氣。
【English Translation】 English version: On the fifth day, both of them were without illness. Suddenly, they heard the sound of a bell. They asked the monks nearby, but none of them heard it. Fangguo said, 'The sound of the bell is my affair, not yours.' Before long, the two of them passed away together.
Shi Biancai (釋辯才, meaning 'Eloquent Discernment'), whose secular surname was Li and was a native of Xiangyang. When his mother was pregnant with him, she suddenly developed an aversion to meat and strong-flavored vegetables. On the night of his birth, the room was filled with fragrance. At the age of seven, he became a monk under the guidance of Chan Master Ji (寂禪師) of Mount Xian. At sixteen, he shaved his head and was affiliated with Dayun Temple in his home prefecture. Subsequently, he traveled to various regions, extensively studying scriptures. Later, upon hearing of the Dharma teachings of Vinaya Master Huaiwei (懷威律師) of Anguo Temple in Chang'an, he personally sought instruction and eventually achieved great accomplishment. In the fourteenth year of the Tianbao era of the Tang Dynasty, Emperor Xuanzong, believing that the people of the north were inherently resolute and had developed customs of military prowess, with many temples practicing archery and horsemanship, issued an edict appointing Biancai to instruct them, conducting training on the drill grounds. In the early years of the Zhide era, when Emperor Suzong ascended the throne, Chancellor Du Hongjian and others requested that he reside at Longxing Temple, and the emperor issued an edict appointing him as a professor within the Shuofang region, tasking him with guiding these individuals to reform their erroneous customs. During the An Lushan Rebellion (祿山, a general who rebelled against the Tang Dynasty), which caused bloodshed in the He and Luo regions, Biancai feigned illness, ceased speaking, and remained silent for three years. After An Lushan's defeat, Emperor Suzong repeatedly issued edicts, praising him in writing. In the third year of the Dali era, he was appointed as a great virtuous monk (大德) at Zhangxin Temple. At that time, the prefectural governor, Duke Chang of Guo (虢國常公), and the military commissioner, Duke Ren (護戎任公), although admiring Biancai's reputation, had not truly visited him. After personally discussing the Dharma with him, they became even more convinced and respectful. Biancai secretly and diligently cultivated the Pure Land practice for over twenty years, never mentioning it to others. It was only after interacting with Duke Ren that he said, 'My illusory body has reached an advanced age. When my age is up and my body dies, I will surely be reborn in the Pure Land. Isn't the time I expect for rebirth ten years?' In the autumn of the thirteenth year of the Dali era, he fell ill. On the eighth day of late winter, he said to his disciples, 'Go to Duke Ren and tell him that the ten years I previously expected have arrived. Please do not forget.' The disciple conveyed his words to Duke Ren, who said, 'Is the master bidding farewell to me?' He hurriedly arranged with Duke Chang to visit him. When the two dukes arrived at the gate, someone announced, 'Duke Ren has arrived!' Biancai said, 'Since he has arrived, then I shall depart.' Thereupon, he sat in full lotus posture and passed away peacefully. At that time, Shi Yong (石颙), a resident of the county, was serving on the city walls and heard the sound of music coming from the west, playing in unison, and also smelled various wonderful fragrances.
。由西散下至清于旦。益又盛之。
釋法照。不知何許人。唐大曆二年。棲於衡州云峰寺。慈忍戒定為時所歸。一旦于僧堂食。缽中睹五色云。雲中有寺。寺之東北有大山。山有澗。澗北有石門。門去可五里。復有一寺。金榜題曰。大聖竹林寺照。雖目睹。而其心也尚懷隕穫。他日食時。復于缽中見五色云。云現數寺。無有山林穢惡。鈍金色界。池臺樓觀。眾寶間錯。萬菩薩眾。而處其中。中有諸佛嚴凈國土種種勝相。照欣所見。因訪問之。有嘉延曇暉二僧曰。聖神變化。不可以凡情測。若論山川面勢。乃五臺爾。四年夏。照于衡州湖東寺。啟五會念佛道場。其年六月二日。五色祥雲彌覆其寺。雲中亦有樓閣。閣上有數梵僧。身可丈餘。執錫行道。又見阿彌陀佛與二菩薩。其身高大等虛空界。日既暮矣。照于道場之外。遇老人曰。汝先發愿。于金色界禮覲大聖。今何輒止。照曰。時難路艱。不止如何。老人曰。但能亟去。則去之何其艱也。照未暇對老人失焉。照以所見勝異。重發愿曰。愿以此身奉覲大聖。雖復火聚冰河。終無退惰。其年八月十三日。與同志數人。由南嶽前去。果無艱險。五年四月五日。至五臺縣遙見寺。南有數道光。六日達佛光寺。一如缽中所見。略無差脫。是夜四更。復有異光。北來射照。
【現代漢語翻譯】 現代漢語譯本：從西邊散開，一直到清晨才消散，而且越來越盛大。
釋法照（釋法照，佛教僧侶的名字），不知道是哪裡人。唐朝大曆二年，居住在衡州云峰寺。他的慈悲、忍辱、持戒、禪定被當時的人們所敬仰。有一天在僧堂吃飯時，缽中出現五色祥雲。雲中有寺廟，寺廟的東北方有一座大山，山裡有山澗，山澗北面有石門。從石門往裡走大約五里路，又有一座寺廟，金色的牌匾上寫著『大聖竹林寺』。法照雖然親眼所見，但心中仍然懷疑。之後有一天吃飯時，又在缽中看到五色祥雲。祥雲中顯現出許多寺廟，沒有山林污穢、殘破的寺廟，只有金色的土地，池塘樓閣，各種珍寶點綴其中，無數菩薩眾在其中。其中有諸佛莊嚴清凈的國土，各種殊勝景象。法照很高興自己所見，於是向人詢問。有嘉延、曇暉兩位僧人說：『聖神的顯現變化，不可以凡人的情感來揣測。如果說山川地勢，那就是五臺山了。』大曆四年夏天，法照在衡州湖東寺，開啟五會念佛道場。那年六月初二，五色祥雲覆蓋了整個寺廟。雲中也有樓閣，樓閣上有幾位梵僧，身高大約一丈多，拿著錫杖行走。又見到阿彌陀佛和兩位菩薩，他們的身高巨大，充滿虛空。天色已晚，法照在道場外面，遇到一位老人說：『你先前發願，要去金禮拜大聖，現在為什麼停止不去了？』法照說：『時間緊迫，道路艱難，怎麼能不去呢？』老人說：『只要能儘快去，那麼去又有什麼艱難的呢？』法照還沒來得及回答，老人就消失了。法照因為所見景象殊勝奇異，重新發愿說：『愿以此身前往金禮拜大聖，即使是火聚冰河，也終究不會退縮懈怠。』那年八月十三日，與幾位志同道合的人，從南嶽出發前往五臺山，果然沒有遇到什麼艱難險阻。大曆五年四月初五，到達五臺縣，遠遠地看到寺廟，南邊有幾道光芒。初六到達佛光寺，一切都和缽中所見一樣，沒有絲毫差別。當天夜裡四更時分，又有奇異的光芒從北邊射向法照。
【English Translation】 English version: It scattered from the west and did not dissipate until dawn, and it became more and more magnificent.
釋法照 (Shì Fǎzhào, name of a Buddhist monk), it is not known where he was from. In the second year of the Dàlì era of the Tang Dynasty, he resided in Yunfeng Temple in Hengzhou. His compassion, forbearance, adherence to precepts, and meditation were admired by the people of that time. One day, while eating in the monks' hall, he saw five-colored auspicious clouds in his bowl. In the clouds was a temple, and to the northeast of the temple was a large mountain, with a stream in the mountain, and a stone gate to the north of the stream. About five miles from the stone gate, there was another temple, with a golden plaque that read 'Great Sage Zhulin Temple'. Although Fǎzhào saw it with his own eyes, he still harbored doubts in his heart. Later, one day while eating, he again saw five-colored auspicious clouds in his bowl. The auspicious clouds revealed many temples, without any dirty or dilapidated temples in the mountains and forests, only golden lands, ponds and pavilions, adorned with various treasures, and countless Bodhisattvas among them. Among them were the solemn and pure lands of the Buddhas, with various auspicious scenes. Fǎzhào was very happy with what he saw, so he asked people about it. Two monks, Jiāyán and Tánhuī, said: 'The manifestations and transformations of the saints cannot be measured by the emotions of ordinary people. If we are talking about the terrain of mountains and rivers, then it is Wǔtái Mountain.' In the summer of the fourth year of Dàlì, Fǎzhào started the Five Assemblies of Mindfulness of Buddha practice in Hudong Temple in Hengzhou. On the second day of June that year, five-colored auspicious clouds covered the entire temple. There were also pavilions in the clouds, and several Brahma monks in the pavilions, who were more than a zhang (丈, a unit of length) tall, walking with staffs. He also saw Amitābha Buddha and two Bodhisattvas, their heights were enormous, filling the void. As it was getting late, Fǎzhào met an old man outside the practice hall who said: 'You made a vow earlier to go to 金 (Jīn) to pay homage to the Great Sage, why have you stopped going now?' Fǎzhào said: 'Time is pressing and the road is difficult, how can I not stop?' The old man said: 'As long as you can go as soon as possible, then what difficulty is there in going?' Before Fǎzhào could answer, the old man disappeared. Because the scenes he saw were so auspicious and extraordinary, Fǎzhào renewed his vow, saying: 'I am willing to use this body to go to 金 (Jīn) to pay homage to the Great Sage, even if it is a fire pit or an ice river, I will never retreat or slack off.' On the thirteenth day of August that year, he and several like-minded people set off from Nányuè (南嶽, Southern Mountain) to Wǔtái Mountain, and indeed did not encounter any difficulties or dangers. On the fifth day of April in the fifth year of Dàlì, they arrived in Wǔtái County and saw the temple from afar, with several rays of light to the south. On the sixth day, they arrived at Foguang Temple, and everything was the same as what he had seen in the bowl, without the slightest difference. At the fourth watch of the night, another strange light shot at Fǎzhào from the north.
照不知所裁。乃問曰。此何祥也。吉兇焉。在僧云。此大聖不思議光。攝汝身心。何乃問也。照聞之即具威儀。前詣一寺。寺之東北可五里。果有山。山有澗。澗北有石門。門傍有二青衣。才八九歲。顏貌端正。一稱善財。一稱難陀。引照入門。北行幾五里。見一金門。門上有樓。其樓之側復有一寺。寺門有大金榜。題曰大聖竹林寺。寺之方圓可二十里。一百餘院。院院皆有寶塔。黃金為地。華臺玉樹充滿其中。照入寺之講堂。見文殊在西普賢在東。皆據師子高座。說法之音。歷歷在耳。文殊左右菩薩萬數。普賢亦諸菩薩。以相圍繞。照於二菩薩前。作禮問曰。末代凡夫。智識淺劣。佛性心地。無由顯現。未審修行於何法門。最為其要。惟愿大聖。斷我疑網。文殊曰。汝所請問。今正是時。諸修行門。無如唸佛。我於過去劫中。因唸佛故得於一切種智。是故一切諸法般若波羅蜜多甚深禪定。乃至諸佛正遍知海。皆從唸佛而生。照曰。當云何念。文殊曰。此世界西有彌陀佛。彼佛願力不可思議。汝當繼念令無間斷。命終之後決定往生。說是語時。二大菩薩。舒金色臂。以摩照頂與授記曰。汝以唸佛不思議故。畢竟證無上覺。若善男女。愿疾出離。應當唸佛。時二菩薩。互說伽陀。照得聞已益加踴躍。文殊又曰。汝可往詣
【現代漢語翻譯】 現代漢語譯本 照（僧人名）不知這是什麼預兆，於是問道：『這是什麼祥瑞？是吉是兇？』僧人說：『這是大聖（指佛或菩薩）不可思議的光芒，正在攝受你的身心，為何還要問呢？』照聽了這話，立刻整理好衣冠，前往一座寺廟。寺廟的東北方向大約五里路，果然有一座山，山裡有一條山澗，山澗北面有一道石門。石門旁邊站著兩個青衣童子，大約八九歲，容貌端正，一個名叫善財（Sudhana），一個名叫難陀（Nanda）。他們引領照進入石門，向北走了大約五里路，見到一座金門，門上有樓。樓的旁邊又有一座寺廟，寺廟門上有一塊大金榜，上面題寫著『大聖竹林寺』。寺廟的方圓大約二十里，有一百多座院落，每個院落都有寶塔，地面是黃金鋪就，華麗的臺榭和玉樹充滿其中。照進入寺廟的講堂，看見文殊（Manjushri）菩薩在西邊，普賢（Samantabhadra）菩薩在東邊，都坐在獅子高座上，說法的聲音清晰地傳入耳中。文殊菩薩的左右有成千上萬的菩薩，普賢菩薩也被諸位菩薩圍繞著。照在兩位菩薩面前，行禮問道：『末法時代的凡夫，智慧和見識淺薄低下，佛性和心地，沒有辦法顯現出來。不知道修行什麼法門，最為重要？希望大聖，能夠斷除我的疑惑。』文殊菩薩說：『你所請問的，現在正是時候。各種修行法門，沒有比得上唸佛的。我在過去劫中，因爲念佛的緣故，得到了所有一切的智慧。所以一切諸法般若波羅蜜多（Prajnaparamita，智慧到彼岸），甚深禪定，乃至諸佛的正遍知海，都是從唸佛而產生的。』照問道：『應當如何唸佛呢？』文殊菩薩說：『這個世界的西方有阿彌陀佛（Amitabha），那尊佛的願力不可思議。你應該持續不斷地念誦他的名號，命終之後必定往生。』說完這些話的時候，兩位大菩薩，伸出金色的手臂，撫摸照的頭頂，並授記說：『你因爲念佛不可思議的功德，必定證得無上正等正覺。如果善男子善女人，希望快速脫離輪迴，應當唸佛。』當時兩位菩薩，互相說了偈語，照聽了之後更加歡喜踴躍。文殊菩薩又說：『你可以前往……』
【English Translation】 English version Zhao (a monk's name) did not know what omen this was, so he asked: 'What is this auspicious sign? Is it good or bad?' The monk said, 'This is the inconceivable light of the Great Sage (referring to a Buddha or Bodhisattva), which is embracing your body and mind. Why do you ask?' Upon hearing this, Zhao immediately arranged his robes and went to a temple. About five miles northeast of the temple, there was indeed a mountain, and in the mountain was a stream. North of the stream was a stone gate. Beside the gate stood two boys in green robes, about eight or nine years old, with dignified appearances. One was named Sudhana, and the other was named Nanda. They led Zhao through the gate and walked north for about five miles, where they saw a golden gate with a tower above it. Next to the tower was another temple, with a large golden plaque on the temple gate inscribed with 'Great Sage Bamboo Forest Temple'. The temple was about twenty li in circumference, with more than a hundred courtyards, each with a pagoda. The ground was paved with gold, and ornate terraces and jade trees filled the area. Zhao entered the temple's lecture hall and saw Manjushri Bodhisattva on the west and Samantabhadra Bodhisattva on the east, both seated on high lion thrones. The sound of their teachings was clearly audible. Manjushri Bodhisattva was surrounded by tens of thousands of Bodhisattvas, and Samantabhadra Bodhisattva was also surrounded by many Bodhisattvas. Zhao bowed before the two Bodhisattvas and asked: 'Ordinary beings in the Dharma-ending Age have shallow wisdom and understanding, and the Buddha-nature and mind cannot be revealed. I do not know which Dharma practice is most important. I hope that the Great Sages can dispel my doubts.' Manjushri Bodhisattva said: 'What you ask is timely. Among all practices, none is better than Buddha-recitation (Nianfo). In past kalpas, I attained all wisdom because of Buddha-recitation. Therefore, all Dharmas, Prajnaparamita (perfection of wisdom), profound samadhi, and even the Buddhas' ocean of perfect knowledge, all arise from Buddha-recitation.' Zhao asked: 'How should one recite the Buddha's name?' Manjushri Bodhisattva said: 'To the west of this world is Amitabha Buddha. That Buddha's vows are inconceivable. You should continuously recite his name without interruption, and you will surely be reborn in his Pure Land after death.' As he spoke, the two great Bodhisattvas extended their golden arms, touched Zhao's head, and prophesied: 'Because of the inconceivable merit of your Buddha-recitation, you will surely attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). If good men and good women wish to quickly escape samsara, they should recite the Buddha's name.' At that time, the two Bodhisattvas recited gathas to each other, and Zhao became even more joyful and elated after hearing them. Manjushri Bodhisattva then said: 'You may go to...'
諸菩薩院。巡禮以承教授。照如其言。歷請教授。次至七寶華園。從其園出於大聖前。作禮辭退。且見曏者。善財難陀二青衣。送至門外。照復作禮舉頭俱失。至十三日。照與五十餘僧。往金剛窟。無著見大聖處。忽見其地。廣博嚴凈。琉璃眾寶。以成宮殿。文殊普賢可萬菩薩。佛陀波利亦在其中。照得見已。隨眾歸寺。其夜三更。于華嚴院之西樓又見寺。東巖壑之半有五枝燈。大方尺餘。照曰。愿分百燈。以歸一面。燈分如願。重愿分為千炬。炬亦如之。行行相當。光光相涉。光中殊異。遍於山野。照又前詣金剛窟。愿見大聖。殆其三更。見一梵僧。自稱佛陀波利。引之入寺。至十二月朔日。于華嚴院。入唸佛道場。于道場中。載念文殊普賢二菩薩。謂我畢竟證無上覺。又復記我念彌陀佛決定往生。於是一心念佛。正念佛時。倏見前來梵僧。入道場云。汝之凈土華臺生矣。后三年華開。汝其至矣。然汝所見竹林諸寺。何為不使群生共知。照聞之憶念昔者所見。因得命匠刻石。兼于所見竹林寺處。特建一寺。號竹林焉。寺之云畢。照曰。吾事已矣。吾豈久滯於此哉。不累日而卒焉。逆而推之。向聞梵僧之說果三年。
釋自覺。博陵望都人。十歲事本郡開元寺知欽。為弟子。欽觀其志不群。命名曰自覺。因戲之曰
【現代漢語翻譯】 現代漢語譯本： 諸菩薩院。前往巡禮以接受教授。慧照按照他們所說的去做，一一請求教授。隨後到達七寶華園，從園中出來，在大聖（指文殊菩薩）面前作禮告辭。並且看見先前送他的善財、難陀兩位青衣童子，將他送到門外。慧照再次作禮，抬頭時，他們都消失了。到了十三日，慧照與五十多位僧人前往金剛窟，也就是無著菩薩見到大聖（指文殊菩薩）的地方。忽然看見那地方廣闊而莊嚴清凈，琉璃和各種珍寶構成了宮殿。文殊菩薩、普賢菩薩以及大約一萬名菩薩都在那裡，佛陀波利也在其中。慧照見到后，跟隨眾人返回寺廟。當天夜裡三更時分，在華嚴院的西樓，又看見寺廟東邊的山谷中，有五枝燈，每一枝都有一尺多大。慧照說：『我希望將這五枝燈分成一百盞燈，歸於一面。』燈如他所愿地分開了。他又希望將一百盞燈分成一千支火炬，火炬也如他所愿地分開了。燈與燈之間行列相當，光與光之間相互交織，光芒中顯現出奇異的景象，遍佈山野。慧照又前往金剛窟，希望見到大聖（指文殊菩薩）。大約到了三更時分，見到一位梵僧，自稱是佛陀波利，引導他進入寺廟。到了十二月初一，在華嚴院進入唸佛道場，在道場中，心中想著文殊菩薩和普賢菩薩，（他們）告訴我最終會證得無上正覺。又記起我念誦阿彌陀佛，決定可以往生凈土。於是一心念佛，正在念佛的時候，忽然看見先前的梵僧進入道場說：『你的凈土蓮花臺已經產生了，三年後蓮花開放，你就可以到達了。然而你所見到的竹林諸寺，為什麼不讓眾生都知道呢？』慧照聽了之後，回憶起以前所見到的景象，於是請工匠刻石，並且在他所見到的竹林寺的地方，特別建造了一座寺廟，命名為竹林寺。寺廟建成之後，慧照說：『我的事情已經完成了，我怎麼能在這裡久留呢？』沒過幾天就去世了。反過來推算，先前聽到的梵僧所說的話，果然應驗在三年後。
釋自覺，博陵望都人。十歲時跟隨本郡開元寺的知欽法師為弟子。知欽法師觀察到他志向不凡，給他取名為自覺，於是開玩笑地說：
【English Translation】 English version: He went to the Bodhisattva halls. He made a pilgrimage to receive teachings. He acted as he was told, requesting teachings from each one. Next, he arrived at the Seven Treasure Flower Garden. Leaving the garden, he paid respects and took his leave before the Great Sage (referring to Manjushri Bodhisattva). He also saw the two young attendants, Sudhana and Nanda, who had escorted him to the gate. Huizhao again paid respects, and when he looked up, they had both disappeared. On the thirteenth day, Huizhao and more than fifty monks went to the Vajra Cave, the place where Anavatapta had seen the Great Sage (referring to Manjushri Bodhisattva). Suddenly, he saw that the place was vast, solemn, and pure, with palaces made of lapis lazuli and various treasures. Manjushri Bodhisattva, Samantabhadra Bodhisattva, and about ten thousand Bodhisattvas were there, and Buddhapali was also among them. After Huizhao saw this, he returned to the temple with the others. That night, at the third watch, in the west building of the Huayan Hall, he again saw five lamps in the eastern ravine of the temple, each more than a foot square. Huizhao said, 'I wish to divide these five lamps into a hundred lamps, returning to one side.' The lamps divided as he wished. He again wished to divide the hundred lamps into a thousand torches, and the torches also divided as he wished. The rows of lamps were aligned, and the lights intertwined, with extraordinary sights appearing in the light, spreading throughout the mountains and fields. Huizhao again went to the Vajra Cave, wishing to see the Great Sage (referring to Manjushri Bodhisattva). Around the third watch, he saw a Brahman monk, who claimed to be Buddhapali, leading him into the temple. On the first day of the twelfth month, he entered the Amitabha Buddha recitation hall in the Huayan Hall. In the hall, he contemplated Manjushri Bodhisattva and Samantabhadra Bodhisattva, (they) told me that I would ultimately attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). He also remembered that by reciting Amitabha Buddha, he would definitely be reborn in the Pure Land. So he single-mindedly recited the Buddha's name. While he was reciting, he suddenly saw the Brahman monk enter the hall and say, 'Your lotus pedestal in the Pure Land has already been formed. In three years, when the lotus blooms, you will arrive. However, why don't you let all beings know about the Bamboo Grove Temples you have seen?' After hearing this, Huizhao recalled the scenes he had seen before, so he hired craftsmen to carve stones, and he specially built a temple at the site of the Bamboo Grove Temple he had seen, naming it Bamboo Grove Temple. After the temple was completed, Huizhao said, 'My work is done. How can I stay here long?' He passed away in a few days. Looking back, the words of the Brahman monk he had heard earlier were indeed fulfilled three years later.
釋自覺 (Shi Zijue): A monk named Zijue, a native of Wangdu in Boling. At the age of ten, he followed Zhiqin, the abbot of Kaiyuan Temple in his prefecture, as a disciple. Zhiqin observed that his aspirations were extraordinary and named him Zijue (Self-Awareness), jokingly saying:
。聞名思義得無益乎。覺曰。佛種從緣起。安忘明誨哉。唐至德二年受具。北詣靈壽禪法寺。習諸經律大小之乘。條然分辯。久而唸曰。人事紛紛。日新萬端。若入泰山。得一盤石之上結茅。以居足矣。大曆元年。得平山之西重林院。覺曰。空山無人煩慮不生。以煩慮不生之地。豈宜佛教無聞乎。固有鬼神之道在焉。於是為諸幽陰。晨夕講貫者三年。五年天其大旱。群盜蜂起。加又林麓蒙翳。虎狼交跡。覺採果實。日充一食。恒陽節度使張昭。以時亢旱。聞覺精苦屢有祥感。躬自入山。請曰。昭無政術禍累百姓。三年亢陽。涓澤不下。引咎自責。良無補矣。又曰。昭聞。龍王依師聽法。與諸儔類。忘其施雨愿哀蒸黎。以起大悲。則昭之誠無患矣。覺乃焚香。遙望潭洞而祝曰。惟龍之為雨澤其滋。不滋不澤。龍孰為德。不頃刻雲霧四起。甘澤大下。是歲恒陽之人。為之有年。覺自入法以來。嘗發四十九愿。其一愿者。愿由大悲菩薩接見彌陀。於是鳩率檀度。鑄大悲像。高四十九尺。造寺居之。及寺之成。盛陳佛事。于大悲前俯伏泣曰。聖相已就。梵宇已成。愿承聖力。早登安養。其夜三更。忽有祥光二道。作中金色。光中阿彌陀佛。乘雲而下。觀音勢至左右隨之。佛垂金臂。桉覺首曰。守愿勿悛。利物為先。寶池生處。
【現代漢語翻譯】 聞名思義，難道沒有益處嗎？覺回答說：『佛的種子從因緣而生起，怎麼能忘記佛的明確教誨呢？』唐朝至德二年，他受了具足戒，北上到靈壽禪法寺，學習各種經律，包括大乘和小乘，條理分明，辯才無礙。時間久了，他心想：『人世間的事情紛紛擾擾，每天都有新的變化。如果能進入泰山，在一塊盤石上結廬而居，也就足夠了。』大曆元年，他得到了平山西邊的重林院。覺說：『空曠的山林里沒有人，煩惱憂慮就不會產生。在煩惱憂慮不產生的地方，怎麼能讓佛法默默無聞呢？』這裡本來就有鬼神之道存在。於是，他為那些幽冥之中的眾生，早晚講經說法，持續了三年。第五年，天降大旱，盜賊四起。加上山林茂密，虎狼出沒。覺採摘野果，每天只吃一頓。恒陽節度使張昭，因為連年乾旱，聽聞覺禪師精進苦修，屢有祥瑞感應，親自入山，請求說：『我張昭沒有治國之術，給百姓帶來了災禍。三年大旱，一滴雨水都沒有。我引咎自責，實在沒有什麼補救的辦法。』又說：『我張昭聽說，龍王依仗禪師聽聞佛法，和他的同類們，忘記了降雨，希望您能哀憐百姓，發起大慈悲心。這樣，我的誠意就不會沒有效果了。』覺於是焚香，遙望潭洞而祝禱說：『龍的職責就是降雨滋潤萬物，如果不降雨滋潤萬物，龍又有什麼功德呢？』話音剛落，頃刻間雲霧四起，甘霖普降。這一年，恒陽的人民，因為這場雨而豐收。覺自從進入佛法以來，曾經發過四十九個愿。其中一個愿是：『愿由大悲菩薩接引，得見阿彌陀佛。』於是他四處募捐，鑄造了大悲觀音像，高四十九尺，建造寺廟來供奉。等到寺廟建成，他隆重地舉行了佛事，在大悲觀音像前俯伏哭泣說：『聖像已經鑄成，寺廟也已經建成，愿承蒙聖像的加持，早日登上西方極樂世界。』當天夜裡三更時分，忽然有兩道祥光，光芒呈金色。光芒中，阿彌陀佛乘雲而下，觀音菩薩和勢至菩薩在左右相隨。阿彌陀佛垂下金色的手臂，按著覺的頭頂說：『堅守你的誓願，以利益眾生為先。你將在極樂世界的寶池中化生。』 現代漢語譯本：聞名思義，難道沒有益處嗎？覺回答說：『佛的種子從因緣而生起，怎麼能忘記佛的明確教誨呢？』唐朝至德二年，他受了具足戒，北上到靈壽禪法寺，學習各種經律，包括大乘和小乘，條理分明，辯才無礙。時間久了，他心想：『人世間的事情紛紛擾擾，每天都有新的變化。如果能進入泰山，在一塊盤石上結廬而居，也就足夠了。』大曆元年，他得到了平山西邊的重林院。覺說：『空曠的山林里沒有人，煩惱憂慮就不會產生。在煩惱憂慮不產生的地方，怎麼能讓佛法默默無聞呢？』這裡本來就有鬼神之道存在。於是，他為那些幽冥之中的眾生，早晚講經說法，持續了三年。第五年，天降大旱，盜賊四起。加上山林茂密，虎狼出沒。覺採摘野果，每天只吃一頓。恒陽節度使張昭，因為連年乾旱，聽聞覺禪師精進苦修，屢有祥瑞感應，親自入山，請求說：『我張昭沒有治國之術，給百姓帶來了災禍。三年大旱，一滴雨水都沒有。我引咎自責，實在沒有什麼補救的辦法。』又說：『我張昭聽說，龍王依仗禪師聽聞佛法，和他的同類們，忘記了降雨，希望您能哀憐百姓，發起大慈悲心。這樣，我的誠意就不會沒有效果了。』覺於是焚香，遙望潭洞而祝禱說：『龍的職責就是降雨滋潤萬物，如果不降雨滋潤萬物，龍又有什麼功德呢？』話音剛落，頃刻間雲霧四起，甘霖普降。這一年，恒陽的人民，因為這場雨而豐收。覺自從進入佛法以來，曾經發過四十九個愿。其中一個愿是：『愿由大悲菩薩（Mahakaruna Bodhisattva）接引，得見阿彌陀佛（Amitabha Buddha）。』於是他四處募捐，鑄造了大悲觀音像，高四十九尺，建造寺廟來供奉。等到寺廟建成，他隆重地舉行了佛事，在大悲觀音像前俯伏哭泣說：『聖像已經鑄成，寺廟也已經建成，愿承蒙聖像的加持，早日登上西方極樂世界。』當天夜裡三更時分，忽然有兩道祥光，光芒呈金色。光芒中，阿彌陀佛乘雲而下，觀音菩薩（Avalokitesvara）和勢至菩薩（Mahasthamaprapta）在左右相隨。阿彌陀佛垂下金色的手臂，按著覺的頭頂說：『堅守你的誓願，以利益眾生為先。你將在極樂世界的寶池中化生。』
【English Translation】 Is it not beneficial to hear the name and contemplate its meaning? Jue replied, 'The Buddha-seed arises from conditions. How can I forget the Buddha's clear teachings?' In the second year of the Zhide era of the Tang Dynasty, he received the full monastic precepts and went north to Lingshou Chanfa Temple. There, he studied various sutras and vinayas, both Mahayana and Hinayana, distinguishing them clearly and articulately. After a long time, he thought, 'The affairs of the world are tumultuous, with new changes every day. If I could enter Mount Tai and build a hut on a single rock, that would be enough.' In the first year of the Dali era, he obtained Chonglin Monastery west of Pingshan. Jue said, 'In an empty mountain with no people, worries and anxieties do not arise. In a place where worries and anxieties do not arise, how can Buddhist teachings remain unheard?' Moreover, the way of ghosts and spirits already exists here. Therefore, he lectured and expounded for the beings in the unseen realms, morning and evening, for three years. In the fifth year, there was a great drought, and bandits rose up in swarms. In addition, the forests were dense, and tigers and wolves roamed. Jue gathered fruits and ate only one meal a day. Zhang Zhao, the Jiedushi (military governor) of Hengyang, hearing of Jue's diligent practice and the auspicious signs it brought during the prolonged drought, personally entered the mountain and pleaded, 'I, Zhao, have no political skills and have brought disaster upon the people. For three years, there has been a great drought, and not a drop of rain has fallen. I blame myself, but there is nothing I can do to remedy the situation.' He added, 'I, Zhao, have heard that the Dragon King relies on the master to listen to the Dharma, and with his companions, has forgotten to bestow rain. I hope you will have compassion for the people and arouse great compassion. Then my sincerity will not be in vain.' Jue then burned incense and prayed towards the pool, saying, 'The duty of the dragon is to provide rain and nourish all things. If it does not provide rain and nourishment, what merit does the dragon have?' As soon as he finished speaking, clouds and mist arose in an instant, and sweet rain fell in abundance. That year, the people of Hengyang had a bountiful harvest because of this rain. Since entering the Dharma, Jue had made forty-nine vows. One of these vows was, 'May I be received by Mahakaruna Bodhisattva and see Amitabha Buddha.' Therefore, he collected donations from all over and cast a statue of Mahakaruna Avalokitesvara, forty-nine feet tall, and built a temple to enshrine it. When the temple was completed, he solemnly performed Buddhist ceremonies and prostrated himself before the statue of Mahakaruna Avalokitesvara, weeping, 'The holy image has been cast, and the temple has been built. May I receive the blessings of the holy image and ascend to the Land of Ultimate Bliss as soon as possible.' That night, at the third watch, suddenly two auspicious lights appeared, golden in color. In the light, Amitabha Buddha descended on a cloud, with Avalokitesvara and Mahasthamaprapta attending on either side. Amitabha Buddha lowered his golden arm and touched Jue's head, saying, 'Hold fast to your vows, and prioritize benefiting beings. You will be born in the jeweled pond in the Land of Ultimate Bliss.' English version: Is it not beneficial to hear the name and contemplate its meaning? Jue replied, 'The Buddha-seed arises from conditions. How can I forget the Buddha's clear teachings?' In the second year of the Zhide era of the Tang Dynasty, he received the full monastic precepts and went north to Lingshou Chanfa Temple. There, he studied various sutras and vinayas, both Mahayana and Hinayana, distinguishing them clearly and articulately. After a long time, he thought, 'The affairs of the world are tumultuous, with new changes every day. If I could enter Mount Tai and build a hut on a single rock, that would be enough.' In the first year of the Dali era, he obtained Chonglin Monastery west of Pingshan. Jue said, 'In an empty mountain with no people, worries and anxieties do not arise. In a place where worries and anxieties do not arise, how can Buddhist teachings remain unheard?' Moreover, the way of ghosts and spirits already exists here. Therefore, he lectured and expounded for the beings in the unseen realms, morning and evening, for three years. In the fifth year, there was a great drought, and bandits rose up in swarms. In addition, the forests were dense, and tigers and wolves roamed. Jue gathered fruits and ate only one meal a day. Zhang Zhao, the Jiedushi (military governor) of Hengyang, hearing of Jue's diligent practice and the auspicious signs it brought during the prolonged drought, personally entered the mountain and pleaded, 'I, Zhao, have no political skills and have brought disaster upon the people. For three years, there has been a great drought, and not a drop of rain has fallen. I blame myself, but there is nothing I can do to remedy the situation.' He added, 'I, Zhao, have heard that the Dragon King relies on the master to listen to the Dharma, and with his companions, has forgotten to bestow rain. I hope you will have compassion for the people and arouse great compassion. Then my sincerity will not be in vain.' Jue then burned incense and prayed towards the pool, saying, 'The duty of the dragon is to provide rain and nourish all things. If it does not provide rain and nourishment, what merit does the dragon have?' As soon as he finished speaking, clouds and mist arose in an instant, and sweet rain fell in abundance. That year, the people of Hengyang had a bountiful harvest because of this rain. Since entering the Dharma, Jue had made forty-nine vows. One of these vows was, 'May I be received by Mahakaruna Bodhisattva (大悲菩薩) and see Amitabha Buddha (阿彌陀佛).' Therefore, he collected donations from all over and cast a statue of Mahakaruna Avalokitesvara, forty-nine feet tall, and built a temple to enshrine it. When the temple was completed, he solemnly performed Buddhist ceremonies and prostrated himself before the statue of Mahakaruna Avalokitesvara, weeping, 'The holy image has been cast, and the temple has been built. May I receive the blessings of the holy image and ascend to the Land of Ultimate Bliss as soon as possible.' That night, at the third watch, suddenly two auspicious lights appeared, golden in color. In the light, Amitabha Buddha descended on a cloud, with Avalokitesvara (觀音菩薩) and Mahasthamaprapta (勢至菩薩) attending on either side. Amitabha Buddha lowered his golden arm and touched Jue's head, saying, 'Hold fast to your vows, and prioritize benefiting beings. You will be born in the jeweled pond in the Land of Ultimate Bliss.'
孰不如願。俄而光收云斂。杳無眹跡。后十一年七月望夕。復見一人于云間現半身。有若毗沙門狀。俯謂覺曰。安養之期於斯至矣。即日覺以所見告弟子。訓其精勤。勇猛於如來法。無生懈惰。既而於大悲前。跏趺化識。弟子欲奉靈龕。以歸舊山。州人苦留。遂于大悲寺南遷塔焉。
釋懷玉。俗姓高丹丘人。𥾝想凈業。僅四十年。日誦彌陀佛號五萬遍。通誦諸經三百萬卷。唐天寶元年六月九日。玉之念佛。忽見西方聖眾數若。河沙中有一人。手擎銀臺。前而示玉。玉曰。如懷玉者。本望金臺。何為銀臺至耶。言發臺隱。人亦失之。玉於是后。彌加精苦。既三七日。向之擎銀臺者。復來告曰。法師以精苦故。得升上品。又曰。上品往生必先見佛。可宜趺坐以俟佛也。未旋踵間。異光照室。玉乃以手約人曰。不宜觸此光明。吾欲蹈之而去。又三日異光再發。弟子疑其謝世。環繞問之。玉曰。非其時也。又曰。汝徒若聞異香。我報即盡。次日弟子慧命曰。此報必盡。復於何國以受生也。玉不答。惟書六句偈云。清凈皎潔無塵垢。蓮華化生為父母。我經十劫修道來出。示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。偈畢香氣四來。弟子中有以見佛與二菩薩共禦金臺。臺傍千百化佛西下迎玉。玉恭恭合掌。含笑長歸。
【現代漢語翻譯】 現代漢語譯本： 什麼都不如意。不久光芒收斂，雲彩消散，沒有留下任何痕跡。過了十一年，七月十五的晚上，又看見一個人在云間顯現半個身子，好像是毗沙門天（佛教護法神）的模樣，俯身對覺（人名，下同）說：『往生安養世界的日期就要到了。』當天，覺把所見到的景象告訴弟子，告誡他們要精進勤奮，在如來佛法中勇猛修行，不要產生懈怠。之後，在大悲像前，跏趺坐化圓寂。弟子們想把他的靈龕送回故鄉，但當地百姓苦苦挽留，於是就在大悲寺南邊建塔安葬了他。
釋懷玉（法號），俗姓高，是丹丘人。一心向往凈土法門，已經有四十年了。每天唸誦彌陀佛號五萬遍，通讀各種經典三百萬卷。唐天寶元年六月九日，懷玉在念佛時，忽然看見西方極樂世界的聖眾，數量多如恒河沙數，其中有一個人，手裡托著銀臺，來到懷玉面前。懷玉說：『像懷玉這樣的人，本來希望是金臺來接引，為什麼是銀臺呢？』話音剛落，銀臺就消失了，那個人也不見了。懷玉從此以後，更加精進刻苦。過了二十一天，先前托著銀臺的人，又來告訴他說：『法師因為精進刻苦的緣故，可以升到上品往生。』又說：『上品往生的人，必定先見到佛，可以盤腿坐好等待佛來。』沒過多久，奇異的光芒照亮了整個房間。懷玉就用手示意人們說：『不要觸碰這光明，我要踏著它離開了。』又過了三天，奇異的光芒再次出現，弟子們懷疑他已經去世，圍著他詢問。懷玉說：『還不是時候。』又說：『你們如果聞到異香，那就是我報盡的時候。』第二天，弟子慧命問：『這一世的報應必定要結束了，您又要到哪個國家去受生呢？』懷玉沒有回答，只是寫下了六句偈語：『清凈皎潔無塵垢，蓮華化生為父母。我經十劫修道來出，示閻浮厭眾苦。一生苦行超十劫，永離娑婆歸凈土。』偈語寫完，香氣從四面八方飄來。弟子中有人看見佛與兩位菩薩一同乘坐金臺，金臺旁邊有成千上萬的化佛從西方降臨來迎接懷玉。懷玉恭敬地合掌，含笑安詳地往生了。
【English Translation】 English version: Nothing went as wished. Soon the light receded and the clouds dispersed, leaving no trace. Eleven years later, on the evening of the fifteenth of July, he saw another person appear in the clouds, half-bodied, resembling Vaiśravaṇa (a guardian deity in Buddhism). He leaned down and said to Jue (a name, same below): 'The time to be reborn in the Land of Bliss is at hand.' That day, Jue told his disciples what he had seen, instructing them to be diligent and courageous in the Dharma of the Tathagata (another name for Buddha), and not to be lazy. Then, before the image of Great Compassion, he sat in the lotus position and passed away. His disciples wanted to take his remains back to his old home, but the people of the state pleaded to keep them, so they built a pagoda south of the Great Compassion Temple to enshrine him.
釋 Huaiyu (Dharma name), whose lay surname was Gao, was from Danqiu. He aspired to the Pure Land practice for forty years. Every day, he recited the Amitābha Buddha's name 50,000 times and thoroughly read three million volumes of various scriptures. On June 9th of the first year of the Tianbao era of the Tang Dynasty, while Huaiyu was reciting the Buddha's name, he suddenly saw the holy assembly of the Western Pure Land, as numerous as the sands of the Ganges River. Among them, one person was holding a silver platform and came before Huaiyu. Huaiyu said, 'Someone like Huaiyu originally hoped for a golden platform. Why is it a silver platform that has come?' As soon as he spoke, the platform disappeared, and the person was also gone. From then on, Huaiyu became even more diligent and assiduous. After twenty-one days, the one who had held the silver platform came again and said, 'Because of your diligence and assiduousness, Dharma Master, you will ascend to the upper grade of rebirth.' He also said, 'Those who are reborn in the upper grade must first see the Buddha. You should sit in the lotus position and wait for the Buddha.' Before long, a strange light illuminated the entire room. Huaiyu gestured to the people with his hand and said, 'Do not touch this light. I want to step on it and leave.' Three days later, the strange light appeared again. The disciples suspected that he had passed away and surrounded him, asking questions. Huaiyu said, 'It is not yet the time.' He also said, 'If you smell a strange fragrance, that will be the end of my retribution.' The next day, the disciple Huiming asked, 'This life's retribution must come to an end. To which country will you be reborn?' Huaiyu did not answer, but wrote six lines of verse: 'Pure and bright, without dust or defilement, born from a lotus flower as parents. I have cultivated the Way for ten kalpas (an aeon in Hindu and Buddhist cosmology) to appear, showing the suffering of Jambudvipa (the realm where humans live). A lifetime of ascetic practice surpasses ten kalpas, forever leaving the Saha world (the world of suffering) and returning to the Pure Land.' After the verse was completed, fragrance came from all directions. Some of the disciples saw the Buddha and two Bodhisattvas riding a golden platform together, with thousands of transformation Buddhas descending from the West to welcome Huaiyu. Huaiyu respectfully put his palms together, smiled, and peacefully passed away.
釋齊翰。字等至。吳興沈氏子。高祖陳國子祭酒。曾祖隋魏州司馬。祖考不仕翰。少時游寺。蹈高靜無塵之地。惻然有宿命之知。往之生處炳如目睹。因舍家焉。唐天寶八年。隸本州永定寺。九年躋五分壇于開元寺。大曆三年。轉隸武丘兩州。道俗日至歸奉。然翰性不徇時。善不近名。每處一室寂如無人。惟其苦學不棄寸陰。通法華。諸經與諸律部。精敏無擬。推明勝業。梯引後進。嘗謂吳興皎然曰。盡我所見。資彼所聞。一毫之善。並歸凈土。十年遘疾。入流水唸佛道場。凈土境象。一念頓現。翰出道場作偈曰。流水動兮波漣漪。芙蕖相照兮寶光隨。乘光以邁分偕者誰。是日終於虎丘之東寺。春秋六十八。法臘三十六。初翰出道場。作偈畢謂弟子曰。善不可舍時不可失。汝曹能固安養之善乎。弟子曰。孰敢忘之。翰曰。佛道不忘。汝德由昌。或曰。和尚捨生。何乃病耶。翰曰。必謝之期雖聖未免。況吾哉。於是回瞻聖像。倏然而絕。
釋神皓。字常慶。俗姓徐其先北齊人。曾祖事陳。因家于吳。皓器宇軒豁風采朗邁。少事道場懷一師。天寶六年詔下。每郡度僧三人。推其名節。道業出人者薦之。皓于本郡為薦首。尋依會稽曇一師。精窮律部。已而嘆曰。律部所防。蓋繩諸己。今之僧徒。捐本逐末。能
【現代漢語翻譯】 現代漢語譯本 釋齊翰（Shi Qihan），字等至（Dengzhi），是吳興（Wuxing）沈氏（Shen）之子。他的高祖是陳朝（Chen Dynasty）的國子祭酒（Guozi Jijiu），曾祖是隋朝（Sui Dynasty）的魏州司馬（Weizhou Sima）。祖父和父親都沒有做官。齊翰年少時遊歷寺廟，身處高潔清凈之地，心中瞭然，彷彿有宿命的認知，對以往的生處瞭如指掌，於是捨棄了家庭。唐朝（Tang Dynasty）天寶（Tianbao）八年，隸屬於本州的永定寺（Yongding Temple）。天寶九年，在開元寺（Kaiyuan Temple）受具足戒。大曆（Dali）三年，轉隸武丘（Wuqiu）兩州。道俗之人每日都來歸依侍奉。然而齊翰的性格不隨波逐流，行善不求名聲。每每獨處一室，寂靜得像沒有人一樣，只是勤奮學習，不放棄一寸光陰，通曉《法華經》（Lotus Sutra）、各種經典以及各個律部，精通敏銳無人能及。他闡揚殊勝的功業，引導後進。曾經對吳興的皎然（Jiaoran）說：『盡我所見，資助他們所聞，哪怕是一毫之善，都歸於凈土（Pure Land）。』大曆十年，身染疾病，進入流水唸佛道場（Liushui Nianfo Daochang）。凈土的景象，一念之間頓然顯現。齊翰從道場出來，作偈說：『流水動兮波漣漪，芙蕖相照兮寶光隨。乘光以邁分偕者誰？』當天在虎丘（Huqiu）的東寺（East Temple）圓寂，享年六十八歲，僧臘三十六年。當初齊翰從道場出來，作偈完畢后對弟子們說：『善不可舍，時不可失。你們能夠鞏固安養（An yang）之善嗎？』弟子們說：『誰敢忘記呢？』齊翰說：『佛道不忘，汝德由昌。』有人問：『和尚捨生，為何是因病呢？』齊翰說：『必謝之期，即使是聖人也無法避免，更何況是我呢？』於是回頭瞻仰聖像，忽然圓寂。 釋神皓（Shi Shenhao），字常慶（Changqing），俗姓徐（Xu），他的先祖是北齊（Northern Qi Dynasty）人。曾祖在陳朝為官，因此安家在吳地。神皓氣宇軒昂，風采朗逸。年少時侍奉道場懷一（Huaiyi）法師。天寶六年，皇帝下詔，每個郡度僧三人，推舉那些名節和道業出衆的人。神皓在本郡被推舉為第一人。不久依止會稽（Kuaiji）的曇一（Tanyi）法師，精研律部。之後感嘆道：『律部所防，大概是用來約束自己的。如今的僧徒，捨本逐末，能
【English Translation】 English version The monk Shi Qihan, styled Dengzhi, was a son of the Shen family of Wuxing. His great-grandfather was the Guozijijiu (Director of the Imperial Academy) of the Chen Dynasty, and his great-great-grandfather was the Sima (Administrator) of Weizhou during the Sui Dynasty. His grandfather and father did not hold office. Qihan, in his youth, traveled to temples, dwelling in high, quiet, and dust-free places. He felt a profound sense of pre-ordained knowledge, as if he clearly saw his past lives, and thus he renounced his family. In the eighth year of the Tianbao era of the Tang Dynasty, he was affiliated with Yongding Temple in his home prefecture. In the ninth year of Tianbao, he received the full precepts at Kaiyuan Temple. In the third year of the Dali era, he was transferred to the two prefectures of Wuqiu. Monks, nuns, and laypeople came daily to take refuge and serve him. However, Qihan's nature was not to follow the times, and he did good without seeking fame. He would often stay alone in a room, as silent as if no one were there, diligently studying and not wasting a moment. He was well-versed in the Lotus Sutra, various other sutras, and the Vinaya Pitaka, possessing unmatched precision and insight. He promoted superior deeds and guided those who came after him. He once said to Jiaoran of Wuxing, 'I will exhaust what I have seen and contribute to what they have heard. Even the smallest good deed will be dedicated to the Pure Land.' In the tenth year of Dali, he fell ill and entered the Liushui Nianfo Daochang (Water-Flowing Buddha Recitation Retreat). The scenery of the Pure Land instantly appeared in his mind. Qihan came out of the retreat and composed a verse, saying, 'The flowing water moves, the waves ripple. The lotus flowers reflect each other, and the precious light follows. Who will ride the light and go together?' On that day, he passed away at the East Temple of Huqiu, at the age of sixty-eight, with thirty-six years as a monk. Initially, Qihan came out of the retreat, finished composing the verse, and said to his disciples, 'Goodness should not be abandoned, and time should not be wasted. Can you firmly establish the goodness of An'yang (peaceful nourishment)?' The disciples said, 'Who would dare to forget it?' Qihan said, 'If the Buddha's path is not forgotten, your virtue will flourish.' Someone asked, 'Why did the Abbot pass away due to illness?' Qihan said, 'The time of inevitable departure cannot be avoided even by sages, let alone me.' Then, he turned to look at the sacred image and suddenly passed away. The monk Shi Shenhao, styled Changqing, his lay surname was Xu. His ancestors were from the Northern Qi Dynasty. His great-grandfather served in the Chen Dynasty, and thus his family settled in the Wu region. Shenhao had a grand demeanor and a bright and elegant bearing. In his youth, he served the Dharma Master Huaiyi at the Daochang (Monastery). In the sixth year of the Tianbao era, an imperial edict was issued that each prefecture should ordain three monks, recommending those who excelled in reputation and Dharma practice. Shenhao was recommended as the first in his prefecture. Soon after, he followed Dharma Master Tanyi of Kuaiji, diligently studying the Vinaya Pitaka. Then he sighed and said, 'What the Vinaya Pitaka guards against is mainly to restrain oneself. The monks of today abandon the root and pursue the branch. Can
繩己者。未始有聞。吾誰區區。取譏眾人哉。乃歸包山福愿寺。逍遙自得士人。高其志尚樂從之遊。以故一時之聲大振。唐乾元元年。詔天下。二十七寺。各奏大德僧七人。長講戒律。皓承詔書。僶俯從命。奉戒弟子。開州刺史陸向給事中嚴涚服道弟子禮部侍郎劉太真大理評事張象廉使李筠。皆欽風德若不迨焉。末年締結西方法社。以發道俗。其間不能遺塵慮。以凈六根者多。引退之時。人以為栴檀林中常材自枯焉。真元六年十月遘疾。十二月五日。囑弟子惟亮曰。吾於今夕亡之必矣。所愿生者凈土也。汝宜班列。九品為我前導。其夕凈土兆眹。密現於前。皓乃澡身易衣。以終其報。報盡之三日。所居之室香氣存焉。
釋少康。俗姓周縉雲仙都人。母羅氏。初懷之。夢遊鼎湖峰。得玉女捧青蓮華授之。且曰此華吉祥。授之於汝。當生貴子。及生康日。青光滿室。香似芙蕖。襁褓之間。眼碧唇朱。與群兒異。又復生來絕然不語。相者曰。此子之奇不可量也。但其不語吾不知矣。七歲母入本郡靈山寺。升之殿上。因指殿佛戲之曰。汝敬佛否。康遽對曰。我佛釋迦其誰不敬。聞者怪之。以其生來未嘗言也。父母由是舍其出家。年十有五。誦法華楞嚴等經五部。尋於越州嘉祥寺。學究毗尼。后之上元龍興寺。聽華嚴及瑜
【現代漢語翻譯】 現代漢語譯本： 約束自己的人，從來沒有聽說過。我何必斤斤計較，招致眾人的譏笑呢？於是回到包山福愿寺，像逍遙自在的士人一樣，仰慕他的志向，樂於跟隨他遊玩。因此，一時間聲名大振。唐乾元元年，朝廷詔令天下二十七座寺廟，各自推薦七位德高望重的高僧，專門講解戒律。皓法師接受詔書，勉強遵從命令。奉持戒律的弟子有：開州刺史陸向，給事中嚴涚，信奉道教的弟子有：禮部侍郎劉太真，大理評事張象，廉使李筠。都敬佩皓法師的德行，唯恐自己趕不上。晚年，皓法師締結西方法社，以啓發僧俗大眾。其中，不能忘卻塵世的思慮，以清凈六根的人很多。皓法師引退的時候，人們認為就像栴檀林中，普通的樹木自己枯萎了一樣。真元六年十月，皓法師生病。十二月五日，囑咐弟子惟亮說：『我今晚必定要去世了。我所希望的是往生凈土。你應該排列九品蓮臺，為我引導。』當晚，凈土的徵兆，秘密地顯現在皓法師面前。皓法師於是沐浴更衣，以結束他的生命。去世三天後，他所居住的房間里，香氣仍然存在。
釋少康（Shi Shaokang），俗姓周，縉雲仙都人。母親羅氏，當初懷孕的時候，夢見遊覽鼎湖峰，得到玉女捧著青蓮花授予她，並且說：『這朵花吉祥，授予給你，應當生個貴子。』等到少康出生的時候，青光滿屋，香氣像芙蕖一樣。在襁褓之中，眼睛碧綠，嘴唇鮮紅，與其他的孩子不同。而且生來就不說話。相面的人說：『這個孩子的奇特之處不可估量啊，只是他不說話，我就不知道了。』七歲的時候，母親帶他到本郡的靈山寺，登上大殿，指著殿上的佛像戲弄他說：『你敬佛嗎？』少康立刻回答說：『我佛釋迦（Shijia，釋迦牟尼佛），誰不敬呢？』聽到的人都感到奇怪，因為他生來沒有說過話。父母因此讓他出家。十五歲的時候，誦讀《法華經》、《楞嚴經》等五部經典。之後到越州嘉祥寺，學習研究毗尼（Vinaya，戒律）。後來到上元龍興寺，聽講《華嚴經》和《瑜伽經》。
【English Translation】 English version: One who binds himself has never been heard of. Why should I be so meticulous as to invite ridicule from the crowd? Therefore, he returned to Baoshan Fuyuan Temple, like a carefree scholar, admiring his aspirations and enjoying following him in his travels. As a result, his reputation greatly increased for a time. In the first year of the Qianyuan era of the Tang Dynasty, the imperial court ordered twenty-seven temples across the country to each recommend seven virtuous and eminent monks to specialize in lecturing on the precepts. Master Hao accepted the imperial decree and reluctantly obeyed the order. His disciples who upheld the precepts included: Lu Xiang, the prefect of Kaizhou, Yan Shui, a court official, and his disciples who believed in Taoism included: Liu Taizhen, a vice minister of the Ministry of Rites, Zhang Xiang, a judge of the Court of Judicial Review, and Li Yun, an inspector. All admired Master Hao's virtue, fearing that they could not keep up. In his later years, Master Hao established the Western Dharma Society to enlighten the monastic and lay communities. Among them, many could not forget worldly thoughts in order to purify the six senses. When Master Hao retired, people thought it was like ordinary trees withering on their own in a sandalwood forest. In the tenth month of the sixth year of the Zhenyuan era, Master Hao fell ill. On the fifth day of the twelfth month, he instructed his disciple Wei Liang, saying: 'I will surely pass away tonight. What I desire is to be reborn in the Pure Land. You should arrange the nine grades of lotus platforms to guide me.' That night, the signs of the Pure Land secretly appeared before Master Hao. Master Hao then bathed and changed his clothes to end his life. Three days after his death, the fragrance remained in the room where he lived.
Shi Shaokang (釋少康), whose lay surname was Zhou, was a native of Xiantu in Jinyun. His mother, Luo, dreamed of traveling to Dinghu Peak when she was first pregnant, and a jade maiden holding a blue lotus flower presented it to her, saying: 'This flower is auspicious, and if I give it to you, you should give birth to a noble son.' When Shaokang was born, the room was filled with blue light, and the fragrance was like that of a lotus. In his swaddling clothes, his eyes were green and his lips were red, different from other children. Moreover, he was born without speaking. A physiognomist said: 'The uniqueness of this child is immeasurable, but I don't know why he doesn't speak.' At the age of seven, his mother took him to Lingshan Temple in the prefecture, ascended to the main hall, and pointed to the Buddha statue in the hall, teasing him and saying: 'Do you respect the Buddha?' Shaokang immediately replied: 'Who does not respect my Buddha Shakyamuni (Shijia, 釋迦牟尼佛)?' Those who heard it were surprised, because he had never spoken since birth. His parents therefore allowed him to become a monk. At the age of fifteen, he recited five scriptures such as the 'Lotus Sutra' and the 'Surangama Sutra'. Later, he went to Jiaxiang Temple in Yuezhou to study Vinaya (Vinaya, 戒律). Later, he went to Shangyuan Longxing Temple to listen to the 'Avatamsaka Sutra' and the 'Yoga Sutra'.
伽諸論。真元初至洛下白馬寺。見殿內文字累放光明。康不能測。前而探取之。乃善導昔為西方化導文也。康曰。若於凈土有緣。當使此文光明再發。所愿未已。果重閃爍。康曰。劫石可移。而我之愿無易矣。遂之長安善導影堂。大陳薦獻。方薦獻時。倏見善導遺像。升于空中。謂康曰。汝依吾事利樂有情。則汝之功同生安養。康聞其語如有所證。南適江陵果愿寺。路逢一僧。謂曰。汝欲化人。當往新定。言訖而隱。洎到睦郡。睦人尚無識者。未從其化。康乃丐錢。誘掖小兒與之。約曰。阿彌陀佛實汝良導。能唸一聲與汝一錢。小兒務其得錢也。隨亦念之。后經月餘。孩孺唸佛俟錢者比比。而是康以俟錢者眾又曰。可念十聲乃購錢。爾市廛小兒。亦如其約。如是一年。男女無長少貴賤。凡見康者。則曰阿彌陀佛。以故睦城之人。相與唸佛盈道路焉。真元十年。康于烏龍山。建凈土道場。築壇三級。聚人午夜行道。每道場時。康自登座。令男女望康面門。賡聲高唱阿彌陀佛已。又賡聲和之。至康唱時。眾見一佛從其口出。連唱十聲則有十佛。若聯珠狀。康曰。汝見佛否。如見佛者。決生凈土。其禮佛人數千。亦有竟不見者。真元二十一年十月三日。囑累道俗。當於安養起增進心。于閻浮提生厭離心。又曰。汝曹此時能見
【現代漢語翻譯】 現代漢語譯本 《伽諸論》。唐真元初年，有人在洛陽白馬寺看到殿內的文字多次放出光明。康法師無法理解，上前取來觀看，原來是善導大師過去在西方教化時所寫的文章。康法師說：『如果我與凈土有緣，應當使這篇文章再次發出光明。』他的願望還沒結束，那篇文章果然再次閃爍發光。康法師說：『即使劫石可以轉移，我的願望也不會改變。』於是前往長安善導大師的影堂，陳設豐盛的供品。當供獻時，忽然看見善導大師的遺像升到空中，對康法師說：『你依照我的事業利益眾生，那麼你的功德就如同往生安養凈土。』康法師聽了這話，似乎有所領悟。 他向南前往江陵果愿寺，路上遇到一位僧人，對他說：『你想要教化世人，應當前往新定。』說完就隱沒了。等到到達睦州，睦州的人還沒有認識他，沒有聽從他的教化。康法師就乞討錢財，引導孩童，把錢給他們，約定說：『阿彌陀佛（Amitābha，無量光佛）是你們的好導師，能唸一聲就給你們一文錢。』孩童爲了得到錢，也就跟著念。後來經過一個多月，唸佛等待給錢的孩童比比皆是。康法師因為等待給錢的人多了，又說：『可以念十聲才給錢。』集市上的孩童，也按照約定去做。這樣過了一年，男女老少貴賤，凡是見到康法師的人，就說『阿彌陀佛』。因此睦州城的人，互相念佛的聲音充滿了道路。 唐真元十年，康法師在烏龍山建立凈土道場，築起三層壇，聚集人們在午夜修行。每次道場法會時，康法師親自登上座位，讓男女信眾望著康法師的面門，一起高聲唱唸阿彌陀佛（Amitābha）。唱唸之後，又一起應和。當康法師唱唸時，眾人看見一尊佛從他的口中出來，連續唱唸十聲就有十尊佛，如同連珠一般。康法師說：『你們看見佛了嗎？如果看見佛的人，決定往生凈土。』參加禮佛的人數千，也有始終沒有看見佛的。 唐真元二十一年十月初三，康法師囑咐道俗，應當在安養凈土（Sukhāvatī，極樂凈土）生起增進之心，在閻浮提（Jambudvīpa，我們所居住的這個世界）生起厭離之心。又說：『你們此時能看見……』
【English Translation】 English version The Gāzhū Treatise. During the early years of the Zhenyuan era (Tang Dynasty), someone at the White Horse Temple in Luoyang saw the writings inside the hall emitting light multiple times. Dharma Master Kang could not understand it, so he went forward to take a look. It turned out to be the writings of Master Shandao from when he was teaching in the Western Pure Land. Dharma Master Kang said, 'If I have a karmic connection with the Pure Land, I should make this text emit light again.' Before his wish was completed, the text indeed flashed and emitted light again. Dharma Master Kang said, 'Even if the kalpa stone can be moved, my vow will not change.' Therefore, he went to the portrait hall of Master Shandao in Chang'an and presented lavish offerings. While presenting the offerings, he suddenly saw the portrait of Master Shandao ascending into the air, saying to Dharma Master Kang, 'If you follow my work to benefit sentient beings, then your merit will be the same as being reborn in the Land of Bliss (Sukhāvatī).' Dharma Master Kang seemed to have realized something upon hearing these words. He traveled south to Guoyuan Temple in Jiangling. On the way, he met a monk who said to him, 'If you want to transform people, you should go to Xinding.' After saying this, he disappeared. When he arrived in Muzhou, the people of Muzhou did not yet recognize him and did not follow his teachings. Dharma Master Kang then begged for money, guiding the children and giving them the money, promising, 'Amitābha (Amitābha, Infinite Light Buddha) is your good guide. If you can recite his name once, I will give you one coin.' The children, in order to get the money, also recited. After more than a month, there were many children reciting the Buddha's name and waiting for money. Because there were many people waiting for money, Dharma Master Kang then said, 'You can recite ten times to get the money.' The children in the marketplace also did as promised. After a year, men, women, old, young, noble, and lowly, whoever saw Dharma Master Kang would say 'Amitābha'. Therefore, the people of Muzhou City recited the Buddha's name together, filling the roads. In the tenth year of the Zhenyuan era, Dharma Master Kang established a Pure Land (Sukhāvatī) practice center on Wulong Mountain, building a three-tiered altar and gathering people to practice in the middle of the night. Each time during the practice, Dharma Master Kang would personally ascend the seat, having the male and female devotees look at Dharma Master Kang's face and chant the name of Amitābha (Amitābha) together in a loud voice. After chanting, they would respond in unison. When Dharma Master Kang chanted, the crowd saw a Buddha coming out of his mouth. If he chanted ten times in a row, there would be ten Buddhas, like a string of pearls. Dharma Master Kang said, 'Have you seen the Buddha? If you have seen the Buddha, you will definitely be reborn in the Pure Land.' Thousands of people participated in the Buddha-recitation, but there were also those who did not see the Buddha at all. On the third day of the tenth month of the twenty-first year of the Zhenyuan era, Dharma Master Kang instructed the monks and laity to generate a mind of progress towards the Land of Bliss (Sukhāvatī), and to generate a mind of aversion towards Jambudvīpa (Jambudvīpa, the world we live in). He also said, 'At this time, you can see...'
光明。真我弟子。遂放異光數道棄世焉。其為墳塔。附於州東臺子巖。漢乾祐三年。天臺德韶禪師重新之。今之人多指其塔。為后善導焉。
釋知玄。字後覺。俗姓陳眉州洪雅人。母魏氏。夢月入懷。因而載誕。乳哺之間。見佛輒喜。五歲祖令詠華。應聲而就。七歲遇泰法師在寧夷寺講涅槃經。玄入講肆若睹前。因是夕夢佛手案其頂。遂出家焉。十一落髮。詣唐興西安寺。傳大經四十二卷遠公義疏𧦬師圓旨一百二十五萬言。指擿緇徒。動露老成。時丞相杜元潁作鎮西蜀。聞玄之名。命講于大慈寺普賢閣下。黑白之眾。日合萬數。注聽傾心。駭嘆無已。其後蜀人。不敢指認其名。乃本俗姓。號陳菩薩焉。玄于凈眾寺。聽毗尼通俱舍。復從其師。下三峽歷荊襄。抵于神京資聖寺。此寺四海三學之人會要之地。玄敷演經論。僧俗仰觀。堂外之屨。日其多矣。文宗皇帝聞之。宣入顧問。甚愜皇情。後學唯識論于安國信法師。至若外典經籍。百家諸子莫不該總。每恨卿音不變。不堪講貫。乃于象耳山。誦大悲咒。一夕玄夢。神僧截舌換之。明日俄變秦音。時楊刑部汝士高左丞元裕長安楊魯士。咸造其門。擬結蓮社。武宗御宇。初欽釋氏。后納浮議祀蓬萊。筑風臺以祈羽化。雖諫官抗疏。終不回意。因德陽節緇黃。會鱗德殿
【現代漢語翻譯】 現代漢語譯本 光明（Guangming，人名）。真我的弟子。於是放出數道奇異的光芒，離開了人世。人們為他建造墳墓和佛塔，位於眉州（Meizhou）東邊的檯子巖（Taiziyan）。漢朝乾祐（Qianyou）三年，天臺德韶禪師（Tiantai Deshao Chanshi）重新修繕了它。現在的人們大多指著這座塔，認為是后善導（Hou Shandao）的。
釋知玄（Shi Zhixuan），字後覺（Houjue），俗姓陳（Chen），是眉州洪雅（Hongya）人。他的母親魏氏（Wei Shi），夢見月亮進入懷中，因而懷孕生下了他。在哺乳期間，他見到佛像就高興。五歲時，祖父讓他吟詠華（Hua），他應聲而作。七歲時，遇到泰法師（Tai Fashi）在寧夷寺（Ningyi Si）講解《涅槃經》（Nirvana Sutra），知玄進入講堂，好像早就見過一樣。因此，當晚夢見佛用手按在他的頭頂。於是出家。十一歲時剃髮，前往唐興西安寺（Tangxing Xi'an Si）。傳授《大經》（Great Sutra）四十二卷，遠公義疏（Yuangong Yishu）以及𧦬師圓旨（𧦬 Shi Yuanzhi）一百二十五萬字。指點僧侶，言談舉止都顯得老練成熟。當時丞相杜元潁（Du Yuanying）鎮守西蜀（Xi Shu），聽說了知玄的名聲，命他在大慈寺（Daci Si）普賢閣（Puxian Ge）下講經。僧人和俗人，每天聚集數萬人，專心傾聽，驚歎不已。此後，蜀地的人們不敢直呼他的名字，就用他的俗姓，稱他為陳菩薩（Chen Pusa）。知玄在凈眾寺（Jingzhong Si）聽講《毗尼》（Vinaya）和通《俱舍》（Kusha）。又跟隨他的老師，下三峽（Sanxia），經過荊襄（Jingxiang），到達神京（Shenjing）的資聖寺（Zisheng Si）。這座寺廟是四海三學（Sanxue）之人聚集的地方。知玄闡述經論，僧人和俗人都仰慕觀看，堂外的鞋子，一天比一天多。文宗皇帝（Wenzong Huangdi）聽說了他，宣他入宮詢問，非常滿意。後來向安國信法師（Anguo Xin Fashi）學習《唯識論》（Vijnaptimatrata-siddhi）。至於外典經籍，百家諸子，沒有不通曉的。常常遺憾自己的鄉音不變，不適合講經說法。於是在象耳山（Xiang'er Shan）誦持《大悲咒》（Great Compassion Mantra）。一天晚上，知玄夢見神僧截斷他的舌頭，給他換了一條新的。第二天，他的口音就變成了秦音。當時楊刑部汝士高（Yang Xingbu Rushigao）、左丞元裕（Zuo Cheng Yuanyu）、長安楊魯士（Chang'an Yang Lushi），都來拜訪他，打算結成蓮社（Lianshe）。武宗皇帝（Wuzong Huangdi）在位初期，欽佩佛教，後來聽信了浮誇的議論，祭祀蓬萊（Penglai），建造風臺（Fengtai）以祈求羽化成仙。雖然諫官上疏勸諫，最終沒有改變心意。因此在德陽節（Deyang Jie）召集僧人和道士，在鱗德殿（Linde Dian）舉行法會。
【English Translation】 English version Guangming (name of a person). A disciple of the true self. Thereupon, he emitted several rays of extraordinary light and departed from the world. People built a tomb and pagoda for him, located at Taiziyan (Terrace Rock) east of Meizhou (Eyebrow Prefecture). In the third year of Qianyou (Heavenly Protection) during the Han Dynasty, Chan Master Deshao (Virtue-Shining) of Tiantai (Heavenly Terrace) renovated it. Most people today point to this pagoda, considering it to be the later Shandao (Good Guidance).
釋知玄 (Shi Zhixuan), styled 後覺 (Houjue), with the lay surname 陳 (Chen), was a native of Hongya (Vast Elegance) in Meizhou (Eyebrow Prefecture). His mother, Lady Wei, dreamed of the moon entering her womb, and thus she conceived and gave birth to him. During breastfeeding, he would rejoice upon seeing a Buddha image. At the age of five, his grandfather asked him to compose a poem on 'Hua' (Flower), and he responded immediately. At the age of seven, he encountered Dharma Master Tai lecturing on the Nirvana Sutra at Ningyi Temple. Zhixuan entered the lecture hall as if he had seen it before. That night, he dreamed that the Buddha placed his hand on his head. Consequently, he renounced the household life. At the age of eleven, he shaved his head and went to Tangxing Xi'an Temple. He transmitted the forty-two fascicles of the Great Sutra, Yuangong's commentary, and 𧦬 Shi's complete teachings, totaling 1.25 million words. He instructed the monastic community, and his demeanor revealed maturity. At that time, Chancellor Du Yuanying, who was stationed in Western Shu, heard of Zhixuan's reputation and ordered him to lecture at the foot of Puxian Pavilion in Daci Temple. Monks and laypeople gathered daily in the tens of thousands, listening attentively and marveling without end. Thereafter, the people of Shu did not dare to call him by his given name, but instead used his lay surname, calling him Bodhisattva Chen. At Jingzhong Temple, Zhixuan listened to the Vinaya and mastered the Abhidharma-kosa. He also followed his teacher down the Three Gorges, through Jingxiang, and arrived at Zisheng Temple in the capital. This temple was a gathering place for people from the three schools of learning from all over the world. Zhixuan expounded on the sutras and treatises, and monks and laypeople looked up to him with admiration. The number of shoes outside the hall increased daily. Emperor Wenzong heard of him and summoned him for consultation, which greatly pleased the emperor. Later, he studied the Vijnaptimatrata-siddhi (Consciousness-only) from Dharma Master Xin of Anguo Temple. As for external classics and scriptures, and the various schools of thought, there was nothing he did not comprehend. He often regretted that his local accent had not changed, making him unsuitable for lecturing. Therefore, he recited the Great Compassion Mantra on Xiang'er Mountain. One night, Zhixuan dreamed that a divine monk cut off his tongue and replaced it with a new one. The next day, his accent changed to the Qin dialect. At that time, Yang Rushigao, Minister of the Ministry of Justice, Yuan Yu, the Left Assistant Minister, and Yang Lushi of Chang'an, all visited him, intending to form a Lotus Society. Emperor Wuzong initially admired Buddhism, but later listened to frivolous opinions and sacrificed to Penglai, building Fengtai to pray for ascension to immortality. Although remonstrating officials submitted memorials, he ultimately did not change his mind. Therefore, on Deyang Festival, he summoned monks and Daoists to hold a Dharma assembly in Linde Hall.
論義。帝手付老氏理大國。若烹小鮮義。玄因大陳帝王理道教化根本。亦言。神仙羽化乃山林匹夫。獨善之事。非帝王所宜尚之。辭河下傾辯海橫注凡數萬言。大忤上旨。左護軍仇士良內樞密楊欽義。惜其才辯。恐承斥逐乃諷玄。貢祝堯詩。玄立成五篇。其末篇云。生天本自生天業。未必求仙便得仙。鶴背傾危龍背滑。君王且住一千年。帝覽詩微解。及帝簡汰僧門。玄歸巴岷舊山。例施巾櫛。存其戒檢愈更甄明。續入湖湘。時楊給事漢公廉問湖湘。延止於開元寺。宣宗龍飛楊公自內樞統左禁軍以冊定功。請復佛教。仍乞訪玄聲跡。於是玄復為僧止寶應寺。屬壽昌節講贊署。為三教首座。帝以舊時籓邸。造法干寺。詔令居之。大中三年。宣宗誕節詔。諫議李貽孫給事楊漢公。與玄鼎立論議。玄奏天下廢寺宜再興。復大興梵剎。玄有力焉。帝以玄有才識。特深顧矚。命工圖形。置於禁中。時相國裴公休。與玄友善。亦相激揚。中興教法。廣明二年。僖宗違難。西蜀遣郭遵泰。赍璽舊詔玄。肩輿以赴行。在玄至乘機辯對。頗解上意。左軍容田令孜。與諸達官。皆欽玄德。問道勤至不捨晨夕。帝欲旌表其美。詔諸學士。撰玄師號。皆不稱旨。帝曰。朕以開示悟入法華之深旨。悟者覺也明也。悟佛大道。明佛知見。又曰。所以悟
【現代漢語翻譯】 現代漢語譯本：
論義。皇帝讓老氏治理大國，就像烹小魚一樣小心謹慎。玄因（指某人，下同）於是詳細陳述帝王治理國家和教化百姓的根本道理，也說，神仙羽化只是山林隱士獨自修身養性的事情，不是帝王應該推崇的。他滔滔不絕地辯論，洋洋灑灑數萬字，大大違背了皇帝的心意。左護軍仇士良、內樞密楊欽義，都愛惜他的才能和辯才，擔心他會受到斥責，於是勸說玄進獻《祝堯詩》。玄立刻寫成了五篇，其中最後一篇說：『生天本來就是生天的因果，未必求仙就能成仙。鶴背傾斜危險，龍背光滑難行，君王還是且在人間住上一千年吧。』皇帝看了詩，稍微理解了他的意思。等到皇帝要精簡僧侶時，玄回到了巴岷舊山，按照慣例剃度，保留了他的戒律，並且更加精進。後來他去了湖湘一帶。當時楊給事（官職名）漢公巡視湖湘，邀請他住在開元寺。宣宗即位后，楊公以內樞統領左禁軍的功勞被冊封，請求恢復佛教，並且尋找玄的軌跡。於是玄再次成為僧人，住在寶應寺。恰逢壽昌節講贊署，推舉他為三教首座。皇帝因為過去在藩邸時，建造了法干寺，下詔讓他居住在那裡。大中三年，宣宗誕辰，下詔諫議李貽孫、給事楊漢公，與玄一起進行辯論。玄上奏說天下被廢棄的寺廟應該重新興建，於是大規模興建寺廟，玄在其中出了很大的力。皇帝因為玄有才識，特別重視他，命工匠畫了他的畫像，放在宮中。當時宰相裴休與玄友善，互相激勵，振興佛教。廣明二年，僖宗逃難，西蜀派遣郭遵泰，帶著皇帝的璽印和舊詔，玄坐著肩輿前去。在玄至乘機辯對，頗解上意。左軍容田令孜與各位達官，都欽佩玄的德行，問道非常勤奮，從早到晚都不捨得離開。皇帝想要表彰他的美德，詔令各位學士撰寫玄的師號，但都不合皇帝的心意。皇帝說：『朕以開示悟入法華的深旨，悟者覺也明也。悟佛大道，明佛知見。』又說：『所以悟』 English version:
Discussion on Doctrine. The Emperor entrusted Laozi (a honorific title for respected elders or philosophers) with governing the great nation, likening it to cooking a small fish with utmost care. Xuan Yin (a name, same below) then elaborated on the fundamental principles of governance and the education of the people for an emperor, also stating that becoming a celestial being through ascension was merely a solitary pursuit for hermits in the mountains and forests, not something an emperor should aspire to. His debate was eloquent and extensive, amounting to tens of thousands of words, greatly displeasing the Emperor. The Left Military Protector Qiu Shiliang and the Inner Secretariat Yang Qinyi, both valuing his talent and eloquence and fearing he would be reprimanded, persuaded Xuan to present a 'Poem Praising Yao'. Xuan immediately composed five poems, the last of which said: 'Being born in heaven is inherently the result of heavenly karma; seeking immortality does not necessarily lead to becoming an immortal. The back of a crane is precarious and slippery, the back of a dragon is smooth and difficult to ride; Your Majesty, it is better to reside in the mortal realm for another thousand years.' The Emperor, upon reading the poem, somewhat understood his meaning. When the Emperor later sought to streamline the monastic order, Xuan returned to his old mountain in Ba and Min, underwent tonsure as usual, retained his precepts, and became even more diligent. Later, he went to the Hunan and Xiangjiang area. At that time, Yang Hangong, a Giver of Edicts (official title), was inspecting Hunan and Xiangjiang and invited him to reside at Kaiyuan Temple. After Emperor Xuanzong ascended the throne, Yang Gong was enfeoffed for his merit in commanding the Left Imperial Guards of the Inner Secretariat and requested the restoration of Buddhism, also seeking news of Xuan's whereabouts. Thus, Xuan became a monk again, residing at Bao'ying Temple. Coincidentally, the Shouchang Festival Lecture and Praise Office recommended him as the leading figure of the Three Teachings (Buddhism, Taoism, Confucianism). The Emperor, because he had built Fagan Temple when he was a prince, issued an edict for him to reside there. In the third year of Dazhong, on Emperor Xuanzong's birthday, he issued an edict for the Admonishing Official Li Yisun and the Giver of Edicts Yang Hangong to debate with Xuan. Xuan petitioned that the abandoned temples throughout the land should be rebuilt, and thus a large-scale construction of temples took place, in which Xuan played a significant role. The Emperor, because Xuan was talented and knowledgeable, held him in high regard and ordered artisans to paint his portrait and place it in the palace. At that time, Chancellor Pei Xiu was a close friend of Xuan and encouraged each other to revitalize the Buddhist teachings. In the second year of Guangming, Emperor Xizong fled from the capital due to unrest, and Western Shu sent Guo Zuntai, carrying the Emperor's seal and old edicts, to invite Xuan in a sedan chair. Xuan seized the opportunity to debate and argue, somewhat understanding the Emperor's intentions. The Left Military Commissioner Tian Lingzi and various high-ranking officials all admired Xuan's virtue and diligently sought his teachings, not wanting to leave from morning till night. The Emperor wanted to commend his virtues and ordered the scholars to compose an honorary title for Xuan, but none of them pleased the Emperor. The Emperor said: 'I use the profound meaning of the Lotus Sutra to open, show, awaken, and enter; awakening is enlightenment and understanding. Awaken to the Great Way of the Buddha, understand the knowledge and vision of the Buddha.' He also said: 'Therefore, awakening'
【English Translation】 Discussion on Doctrine. The Emperor entrusted Laozi (a honorific title for respected elders or philosophers) with governing the great nation, likening it to cooking a small fish with utmost care. Xuan Yin (a name, same below) then elaborated on the fundamental principles of governance and the education of the people for an emperor, also stating that becoming a celestial being through ascension was merely a solitary pursuit for hermits in the mountains and forests, not something an emperor should aspire to. His debate was eloquent and extensive, amounting to tens of thousands of words, greatly displeasing the Emperor. The Left Military Protector Qiu Shiliang and the Inner Secretariat Yang Qinyi, both valuing his talent and eloquence and fearing he would be reprimanded, persuaded Xuan to present a 'Poem Praising Yao'. Xuan immediately composed five poems, the last of which said: 'Being born in heaven is inherently the result of heavenly karma; seeking immortality does not necessarily lead to becoming an immortal. The back of a crane is precarious and slippery, the back of a dragon is smooth and difficult to ride; Your Majesty, it is better to reside in the mortal realm for another thousand years.' The Emperor, upon reading the poem, somewhat understood his meaning. When the Emperor later sought to streamline the monastic order, Xuan returned to his old mountain in Ba and Min, underwent tonsure as usual, retained his precepts, and became even more diligent. Later, he went to the Hunan and Xiangjiang area. At that time, Yang Hangong, a Giver of Edicts (official title), was inspecting Hunan and Xiangjiang and invited him to reside at Kaiyuan Temple. After Emperor Xuanzong ascended the throne, Yang Gong was enfeoffed for his merit in commanding the Left Imperial Guards of the Inner Secretariat and requested the restoration of Buddhism, also seeking news of Xuan's whereabouts. Thus, Xuan became a monk again, residing at Bao'ying Temple. Coincidentally, the Shouchang Festival Lecture and Praise Office recommended him as the leading figure of the Three Teachings (Buddhism, Taoism, Confucianism). The Emperor, because he had built Fagan Temple when he was a prince, issued an edict for him to reside there. In the third year of Dazhong, on Emperor Xuanzong's birthday, he issued an edict for the Admonishing Official Li Yisun and the Giver of Edicts Yang Hangong to debate with Xuan. Xuan petitioned that the abandoned temples throughout the land should be rebuilt, and thus a large-scale construction of temples took place, in which Xuan played a significant role. The Emperor, because Xuan was talented and knowledgeable, held him in high regard and ordered artisans to paint his portrait and place it in the palace. At that time, Chancellor Pei Xiu was a close friend of Xuan and encouraged each other to revitalize the Buddhist teachings. In the second year of Guangming, Emperor Xizong fled from the capital due to unrest, and Western Shu sent Guo Zuntai, carrying the Emperor's seal and old edicts, to invite Xuan in a sedan chair. Xuan seized the opportunity to debate and argue, somewhat understanding the Emperor's intentions. The Left Military Commissioner Tian Lingzi and various high-ranking officials all admired Xuan's virtue and diligently sought his teachings, not wanting to leave from morning till night. The Emperor wanted to commend his virtues and ordered the scholars to compose an honorary title for Xuan, but none of them pleased the Emperor. The Emperor said: 'I use the profound meaning of the Lotus Sutra to open, show, awaken, and enter; awakening is enlightenment and understanding. Awaken to the Great Way of the Buddha, understand the knowledge and vision of the Buddha.' He also said: 'Therefore, awakening'
者。悟其自性。瞭然成佛。今賜悟達國師。雖曰強名用表朕意。后一年乞歸九隴舊廬。以繼凈業。詔從之。明年正月二十一日。玄于臥中。見生平曾游之境。歷然在前。因起焚香。西向曰。雖他境象。皆非其志。如得一見凈土。志願滿矣。言已空中有聲應曰。汝之行業決生安養。奚為愿不滿也。玄聞之喜躍自慰。遂召弟子慈燈上遺表。仍謂燈曰。吾有凈土之修有年矣。今日之聞。如我昔愿已。乃右脅著席。噓噓而卒。卒年七十三。
釋僧藏。西河人也。不本其氏。賦性謙損。不與物競。見耆年則敬之。遇有德則尊之。凡涉勞苦必居眾。先念彌陀佛二十許年。未嘗口言非惡。每以速出三界。無先念佛。以故行若遺坐。若忘飲食。寢息安養之志在焉。唐僖宗。乾符中臥病。病中見凈土化佛光照其身。侍疾者在藏之側。藏曰。自惟塵劫。以至今日。所積愆猶如微塵數。豈意。今日聖眾光燭吾身。此真凈土教主。大慈攝我。爾次日又謂僧曰。吾適冥目正在凈土。接諸上善。又曰。諸上善人。咸樂吾來。且與吾等散華。爾未逾食頃。又曰。諸上善人。方茲召我。我其去矣。乃起整衣。西向云滅。
釋大行。不原其姓。唐乾符中。巢賊𡨥掠。民不安業。乃于泰山。結草為衣。采木為食。行法華普賢懺積三年。精誠既極
【現代漢語翻譯】 現代漢語譯本：這個人領悟了他的自性，清楚地成就了佛果。現在賜予他悟達國師（皇帝賜予僧人的稱號）的稱號，雖然說是勉強命名來表達朕的心意，但希望他一年後回到九隴的舊居，以繼續他的凈土修行。皇帝下詔同意了他的請求。第二年正月二十一日，玄在睡夢中，看見了生平曾經遊歷的景象，歷歷在目。於是起身焚香，面向西方說：『即使是其他的境界景象，都不是我的志向。如果能夠得見凈土（西方極樂世界），我的願望就滿足了。』話音剛落，空中傳來聲音迴應說：『你的修行功德決定會往生安養（西方極樂世界的別稱），為什麼還說願望沒有滿足呢？』玄聽了之後歡喜雀躍，於是召來弟子慈燈，留下遺表，並對慈燈說：『我修習凈土法門已經很多年了，今天聽到的這些話，正是我以前的願望啊。』於是右脅而臥，呼吸停止而去世，享年七十三歲。
釋僧藏（僧人的名字），是河東人，不清楚他的姓氏。天性謙虛恭順，不與人爭鬥。見到年長的人就尊敬他，遇到有德行的人就尊崇他。凡是涉及勞累辛苦的事情，一定走在眾人前面。唸誦阿彌陀佛（西方極樂世界的教主）的名號已經有二十多年了，從未說過一句不好的話。他常常認為迅速脫離三界（欲界、色界、無色界）的最好方法，莫過於唸佛。因此，他走路好像忘記了走路，坐著好像忘記了坐著，吃飯喝水，睡覺休息，都念念不忘往生安養（西方極樂世界）。唐僖宗乾符年間，他臥病在床。病中看見凈土的化佛（佛的化身）放出光芒照耀他的身體。侍奉他的人藏在他的旁邊。僧藏說：『我仔細思量自己從無始劫以來，直到今天，所積累的罪過就像微塵一樣多。沒想到今天聖眾的光芒照耀我的身體。這真是凈土的教主，以大慈悲心攝受我。』第二天他又對僧人說：『我剛才閉上眼睛，正在凈土之中，與諸位上善之人相會。』又說：『諸位上善之人，都喜歡我來，並且與我一起散花。』還沒過一頓飯的時間，他又說：『諸位上善之人，正在召喚我，我就要去了。』於是起身整理衣服，面向西方，安然去世。
釋大行（僧人的名字），不清楚他的姓氏。唐乾符年間，黃巢的軍隊侵擾掠奪，百姓無法安居樂業。於是他在泰山，用草結成衣服，採摘樹木的果實作為食物，修行《法華經》（佛教經典）和普賢懺（懺悔法門）三年，精誠到了極點。
【English Translation】 English version: This person realized his own nature and clearly achieved Buddhahood. Now he is bestowed the title of Wuda National Teacher (a title bestowed by the emperor to monks), although it is said to be a forced name to express my intention, I hope that he will return to his old residence in Jiulong after a year to continue his Pure Land practice. The emperor issued an edict agreeing to his request. On the twenty-first day of the first month of the following year, Xuan saw in his sleep the scenes he had traveled in his life, vividly before his eyes. So he got up, burned incense, and faced west, saying: 'Even if it is other realms and scenes, they are not my aspirations. If I can see the Pure Land (Western Paradise), my wish will be fulfilled.' As soon as he finished speaking, a voice responded in the air, saying: 'Your merits and virtues will surely lead you to be reborn in An'yang (another name for the Western Paradise), why do you still say that your wish has not been fulfilled?' Xuan was overjoyed after hearing this, so he summoned his disciple Ci Deng, left a will, and said to Deng: 'I have been practicing the Pure Land Dharma for many years, and what I heard today is exactly my previous wish.' Then he lay down on his right side, stopped breathing and passed away, at the age of seventy-three.
釋 Sengzang (name of a monk), was from Hedong, and his surname is unknown. He was humble and gentle by nature, and did not compete with others. He respected the elderly and revered those with virtue. He always took the lead in hard and tiring work. He had been chanting the name of Amitabha Buddha (the teacher of the Western Paradise) for more than twenty years, and had never said a bad word. He often thought that the best way to quickly escape the Three Realms (the realm of desire, the realm of form, and the realm of formlessness) was to recite the Buddha's name. Therefore, he walked as if he had forgotten walking, sat as if he had forgotten sitting, ate and drank, slept and rested, and never forgot to be reborn in An'yang (Western Paradise). During the Qianfu period of Emperor Xizong of Tang, he was bedridden. In his illness, he saw the manifested Buddha (manifestation of Buddha) of the Pure Land emitting light and illuminating his body. The person who was serving him was hiding beside him. Sengzang said: 'I carefully consider myself from beginningless kalpas until today, the sins I have accumulated are as numerous as dust. I never thought that today the light of the holy assembly would illuminate my body. This is truly the teacher of the Pure Land, receiving me with great compassion.' The next day he said to the monk again: 'I just closed my eyes and was in the Pure Land, meeting with all the virtuous people.' He also said: 'All the virtuous people are happy for me to come, and they are scattering flowers with me.' Before a meal had passed, he said again: 'All the virtuous people are calling me, I am going to leave.' So he got up, tidied his clothes, faced west, and passed away peacefully.
釋 Daxing (name of a monk), his surname is unknown. During the Qianfu period of the Tang Dynasty, the army of Huang Chao invaded and plundered, and the people could not live in peace. So he made clothes from grass and picked fruits from trees for food in Mount Tai, and practiced the Lotus Sutra (Buddhist scripture) and the Universal Worthy Repentance (repentance practice) for three years, and his sincerity reached its peak.
。且感普賢現身。行自瞻睹彌慶夙。因由是策勵諸念。念如來之法。尚存念己之修未證。早暮激切。迨忘飲食。末年姑以佛道所修。未專一境。又以幻身無常。必歸磨滅。未知來世復何受生。遂入大藏。追誠叩意。以陳露曰。愿我信心取彼經。文隨其所得。即永受持。乃縱其意。抽而取之。其所得者。乃彌陀經。日夜誦持。絡繹安養。未三七日。俄於半夜。睹琉璃地瑩凈在前。行覺心眼洞明。見彌陀佛與觀音勢至無數化佛。於時遠近相傳。事聞僖宗皇帝。帝詔入內。問其所見。行具對之。帝曰。此精進之致然也。下敕賜號常精進菩薩。仍賜爵為開國公焉。后一年得疾。見琉璃地復現於前。行曰。吾無觀想。而琉璃地復現。豈于安養無緣哉。即日示滅于所居之禪室。
釋惟恭。不識何許人。出家于荊州法性寺。慢上吞下。親狎非類。或時暫暇。則誦經文。期升安養。然而酒徒博侶。交集於門。虛誑云爲曾無虛日。同寺有僧靈巋。跡頗類之。荊人戲而嘲曰。靈巋作盡業。惟恭繼其跡。地獄千萬重。莫厭排頭入。恭聞之曰。我既作之。焉能避之。然賴凈土教主。憫我愆惡。拔我塗炭。詎有地獄入之哉。唐乾寧二年。恭病且死。人未之知。巋時出寺可百步。路逢少年六七人。衣裝鮮潔。手執樂器。若龜茲部。巋疑其儔。
【現代漢語翻譯】 現代漢語譯本：並且感應到普賢菩薩顯現真身。他為自己能夠親眼瞻仰而慶幸宿世的善根。因此策勵各種念頭，思念如來的佛法，尚且存在自己修行卻未證得的狀況，早晚都激勵自己，甚至忘記了飲食。晚年時，他認為自己修習佛道，未能專心於一個境界，又考慮到幻化的身體終究無常，必定會消磨滅亡，不知道來世將會投生到哪裡。於是進入大藏經閣，以真誠的心意祈禱說：『愿我以信心選取一部經書，無論得到哪一部，都將永遠受持。』於是放任自己的意念，隨意抽取了一部經書，得到的是《彌陀經》。他日夜誦持，一心向往安養凈土。不到二十一天，忽然在半夜，看見琉璃地面清澈明亮地出現在眼前。他感覺心眼洞明，看見阿彌陀佛與觀世音菩薩、大勢至菩薩以及無數的化身佛。當時，這件事在遠近傳開，傳到了僖宗皇帝那裡。皇帝下詔讓他入宮，詢問他所見到的景象。行志如實地回答了。皇帝說：『這是精進修行的結果啊。』下令賜號為『常精進菩薩』，並賜予開國公的爵位。一年後，行志得了疾病，看見琉璃地面再次出現在眼前。行志說：『我沒有觀想，而琉璃地面再次顯現，難道我與安養凈土沒有緣分嗎？』當天就在他所居住的禪房中示寂了。 釋惟恭，不知道是哪裡人，在荊州法性寺出家。他輕慢上級，欺壓下級，親近不正當的人。有時稍微有空閑，就誦讀經文，期望能夠往生安養凈土。然而，酒肉朋友、賭博夥伴，經常聚集在他門前，虛假的作為沒有一天停止。同寺有一個僧人名叫靈巋，行為舉止與他非常相似。荊州人戲弄嘲笑他們說：『靈巋做盡了惡業，惟恭繼續他的行為，地獄有千萬重，不要厭煩排隊進入。』惟恭聽了之後說：『我既然做了這些事，怎麼能夠避免呢？然而，仰仗凈土教主，憐憫我的罪惡，把我從困境中拔救出來，難道還會進入地獄嗎？』唐朝乾寧二年，惟恭生病快要死了，人們還不知道。當時靈巋出寺大約一百步，在路上遇到六七個少年，穿著鮮艷華麗的衣服，手裡拿著樂器，像是龜茲的樂隊。靈巋懷疑他們是自己的同類。
【English Translation】 English version: Moreover, he sensed the manifestation of Samantabhadra Bodhisattva in person. He rejoiced in his past good deeds for being able to behold it with his own eyes. Therefore, he encouraged various thoughts, contemplating the Dharma of the Tathagata. He realized that while the Buddha's teachings still existed, his own practice had not yet been proven. He spurred himself on day and night, even forgetting to eat and drink. In his later years, he felt that his cultivation of the Buddha's path had not been focused on a single state, and considering the impermanence of the illusory body, which would inevitably perish, he did not know where he would be reborn in the next life. Therefore, he entered the Great Treasury of Sutras and sincerely prayed, saying: 'May I, with faith, select a scripture, and whatever I obtain, I will uphold it forever.' Then, he let his mind wander and randomly drew a scripture, which turned out to be the 'Amitabha Sutra' (Mi Tuo Jing). He recited it day and night, longing for the Pure Land of Sukhavati (An Yang). In less than twenty-one days, suddenly in the middle of the night, he saw the crystal-clear lapis lazuli ground appearing before him. He felt his mind's eye become clear and bright, and he saw Amitabha Buddha (Mi Tuo Fo) with Avalokiteshvara Bodhisattva (Guan Yin) and Mahasthamaprapta Bodhisattva (Da Shi Zhi), as well as countless manifested Buddhas. At that time, the story spread far and wide, reaching the ears of Emperor Xizong (Xi Zong Huang Di). The emperor summoned him to the palace and asked about what he had seen. Xingzhi (Xing Zhi) truthfully answered. The emperor said: 'This is the result of diligent practice.' He ordered that he be granted the title 'Bodhisattva of Constant Diligence' (Chang Jing Jin Pu Sa) and bestowed upon him the title of Duke of the Founding State (Kai Guo Gong). A year later, Xingzhi fell ill and saw the lapis lazuli ground appearing before him again. Xingzhi said: 'I have not been visualizing, yet the lapis lazuli ground appears again. Could it be that I have no affinity with the Pure Land of Sukhavati?' He passed away that very day in the meditation room where he resided. 釋惟恭 (Shi Wei Gong), it is not known where he was from, became a monk at Faxing Temple (Fa Xing Si) in Jingzhou (Jing Zhou). He disrespected his superiors and oppressed his inferiors, associating with improper people. Occasionally, when he had some free time, he would recite scriptures, hoping to be reborn in the Pure Land of Sukhavati (An Yang). However, drinking buddies and gambling partners often gathered at his door, and his false actions never ceased. In the same temple, there was a monk named Lingkui (Ling Kui), whose behavior was very similar to his. The people of Jingzhou mocked them, saying: 'Lingkui has committed all kinds of evil deeds, and Weigong continues his actions. Hell has ten million levels, do not be afraid to enter in line.' Weigong, upon hearing this, said: 'Since I have done these things, how can I avoid it? However, relying on the Lord of the Pure Land, who pities my sins and rescues me from suffering, how could I enter hell?' In the second year of Qianning (Qian Ning) during the Tang Dynasty, Weigong fell ill and was about to die, but people did not know. At that time, Lingkui was about a hundred steps away from the temple when he encountered six or seven young men on the road, wearing brightly colored clothes and holding musical instruments, like a Kucha (Qiuci) band. Lingkui suspected that they were his kind.
適其寺之樂佛也。問其所來。少年曰。來自西爾。又曰。吾之來也有待焉。又曰。惟恭上人寺且何在。巋指其寺曰。此其寺也。此其房也。少年聞之。其意甚喜。乃於懷中出一金瓶。瓶中取一蓮華。其合如拳。漸而開之。其大如盆。葉葉之下。迭出異光。光彩交映。如聚數燈。望寺馳之。未達其寺俄失焉。巋乃大驚。不敢回顧。亦不形諸言。次日既至寺門。遽聞鐘聲。又見寺僧咸集門下。問其故則曰。惟恭夕且死矣。或曰。恭死之時。寺僧有夢。蓮華光相。以臨其室。久而西去。巋乃具言所見聞者增信焉。閭里之人。或以其事勉巋。巋因感悟。遂守名節。以成高邁云。
釋鴻莒。俗姓唐永嘉人也。出家于會稽龍興寺。就學于長安寶興寺。長安之人。以為僧門秀異。無如莒者。而莒謙謙。未始以自得。嘗與陳留蔡圭。游化度寺。寺有碑文。莒讀之目贍數行。圭心異之。問莒曰。子能誦乎。莒曰。稍誦之。因覆其文了無一誤。圭疑莒偶熟其文。復之崇聖寺。寺碑僅十片。與莒偕讀。才一過。覆而誦之亦如初。圭嘆曰。吾忝為儒聞之俊人。而目未之見。今日見之於子矣。莒不答。暮年游越。越之僧尼。請為二眾依止。其為行有常。其所游有方含育慈忍。未嘗叱貓犬。其於人也可知矣。每誦觀經。結想于安養。疊感祥異
【現代漢語翻譯】 現代漢語譯本： 他（巋）去那座寺廟拜訪樂佛（Lè Fó，快樂佛）。他問那個少年的來處。少年說：『來自西爾（Xī ěr）。』又說：『我來這裡是有原因的。』又問：『惟恭上人（Wéi Gōng Shàngrén，一位德高望重的僧人）的寺廟在哪裡？』巋指著那座寺廟說：『這就是他的寺廟，這就是他的住所。』少年聽了，非常高興，於是從懷中拿出一個金瓶，從瓶中取出一朵蓮花，花苞像拳頭一樣緊閉，漸漸地綻放開來，花朵像盆子一樣大，每一片花瓣下，都交替地散發出奇異的光芒，光彩相互輝映，就像聚集了許多燈。他朝著寺廟飛奔而去，還沒到達寺廟就突然消失了。巋非常驚訝，不敢回頭看，也沒有把這件事告訴別人。第二天，他來到寺廟門口，突然聽到鐘聲，又看到寺廟的僧人都聚集在門下。他問他們原因，他們說：『惟恭昨晚去世了。』有人說：『惟恭去世的時候，寺里的僧人做了個夢，夢見蓮花的光芒照在他的房間里，很久之後才向西邊而去。』巋於是詳細地說了自己所見所聞，更加使人們相信這件事。村裡的人，有的人用這件事來勉勵巋，巋因此有所感悟，於是堅守名節，成就了高尚的品格。
釋鴻莒（Shì Hóng Jǔ，法號鴻莒的僧人），俗姓唐（Táng），是永嘉（Yǒngjiā）人。他在會稽（Kuàijī）龍興寺（Lóngxīng Sì）出家，在長安（Cháng'ān）寶興寺（Bǎoxīng Sì）學習。長安的人，認為僧人中沒有比鴻莒更優秀的人了。但是鴻莒非常謙虛，從來沒有因此而自滿。曾經和陳留（Chénliú）的蔡圭（Cài Guī）一起遊覽化度寺（Huàdù Sì）。寺里有一篇碑文，鴻莒讀碑文時，一眼就能看好幾行。蔡圭心裡感到很驚異，問鴻莒說：『你能背誦嗎？』鴻莒說：『稍微能背誦。』於是就把碑文背誦了一遍，沒有一點錯誤。蔡圭懷疑鴻莒是偶然熟悉了這篇碑文，又和他一起去了崇聖寺（Chóngshèng Sì）。崇聖寺的碑文只有十片，蔡圭和鴻莒一起讀，才讀了一遍，鴻莒就能背誦出來，也和原來一樣。蔡圭感嘆說：『我忝為儒生中的俊傑，但是眼睛從來沒有見過這樣的事情，今天在你身上見到了。』鴻莒沒有回答。晚年的時候，他遊歷到越地（Yuè dì），越地的僧人和尼姑，請他作為二眾（èrzhòng，比丘和比丘尼）的依靠。他的行為有準則，他遊歷的地方有方向，他包容慈愛，從不呵斥貓狗，他對人怎麼樣就可以知道了。他每次誦讀《觀經》（Guān Jīng），都一心想著安養（Ānyǎng，西方極樂世界），多次感應到吉祥的奇異景象。
【English Translation】 English version: He (Kui) went to that temple to visit Lè Fó (Happy Buddha). He asked the young man where he came from. The young man said, 'From Xī ěr.' He also said, 'My coming here has a purpose.' He further asked, 'Where is the temple of Venerable Wéi Gōng Shàngrén (a highly virtuous monk)?' Kui pointed to the temple and said, 'This is his temple, this is his residence.' The young man was very happy to hear this, so he took out a golden bottle from his bosom, and took out a lotus flower from the bottle. The bud was as tightly closed as a fist, and gradually it bloomed, the flower was as big as a basin, and under each petal, it alternately emitted strange light, the light reflected each other, like a gathering of many lamps. He ran towards the temple, but before he reached the temple, he suddenly disappeared. Kui was very surprised, dared not look back, and did not tell anyone about it. The next day, he came to the temple gate, and suddenly heard the sound of bells, and saw the monks of the temple gathered under the gate. He asked them the reason, and they said, 'Venerable Wei Gong passed away last night.' Someone said, 'When Wei Gong passed away, the monks in the temple had a dream, dreaming of the light of the lotus flower shining in his room, and after a long time, it went to the west.' Kui then told in detail what he had seen and heard, which made people believe it even more. Some of the people in the village used this to encourage Kui, and Kui was inspired by this, so he adhered to his reputation and achieved a noble character.
Shì Hóng Jǔ (Monk Hong Ju), whose secular surname was Táng, was a native of Yǒngjiā. He became a monk at Lóngxīng Sì in Kuàijī, and studied at Bǎoxīng Sì in Cháng'ān. The people of Chang'an believed that there was no one more outstanding among the monks than Hong Ju. However, Hong Ju was very humble and never complacent about it. He once traveled with Cài Guī of Chénliú to Huàdù Sì. There was an inscription in the temple, and when Hong Ju read the inscription, he could read several lines at a glance. Cai Gui was very surprised and asked Hong Ju, 'Can you recite it?' Hong Ju said, 'I can recite it a little.' So he recited the inscription, without any mistakes. Cai Gui suspected that Hong Ju was accidentally familiar with the inscription, so he went with him to Chóngshèng Sì. The inscription of Chong Sheng Temple only had ten pieces, Cai Gui read it with Hong Ju, and after only reading it once, Hong Ju could recite it, and it was the same as before. Cai Gui exclaimed, 'I am a talented scholar, but I have never seen such a thing, and I have seen it in you today.' Hong Ju did not answer. In his later years, he traveled to Yue, and the monks and nuns of Yue asked him to be the reliance of the two assemblies (bhikshus and bhikshunis). His behavior had principles, the places he traveled had direction, he was tolerant and compassionate, and never scolded cats and dogs, so one could know how he treated people. Every time he recited the Guān Jīng (Contemplation Sutra), he focused his mind on Ānyǎng (Western Paradise), and repeatedly sensed auspicious and strange phenomena.
。而莒擯而不說。後唐天成三年。水澇之後民薦饑饉。有盜入其室。莒心無撓。反謂盜曰。汝曹但為天災所困余無他矣。過此一時。當自惜之。盜者愧焉。弟子有欲襲其無備。莒曰。汝之至此。非吾弟子。吾當舍汝去矣。弟子乃止。後唐長興四年。恬然無病。謂弟子曰。凈土勝相。適已來現。吾之謝世。汝當易新衣。以畢吾事。其夕三更。果謝世焉。棺斂之三日。一夕倏聞扣棺。弟子發棺。莒乃自棺而起曰。吾嘗告汝。易以新衣。汝負吾言。今茲海眾謂我衣物不潔。或難親之。故我就汝易焉。易畢長謝如初。
釋志通。俗姓張扶風人也。後唐之季。兵革日尋。通以居無常處。深所嗟悼。續游洛下。遇嚩日啰三藏。行瑜伽教。乃曰。此如來之密藏。吾無傳之。是吾失也。遂落髮師事。傳其所謂密藏焉。事之十年。而意無怠。尋欲陟天臺游羅浮。遂辭三藏。藏曰。兵革未平。子議南征。奈何尚虞艱阻。通曰。泛乎天塹何其阻也。藏曰。茍之吳會。可授梵文。或時得以傳譯。亦吾事也。遂以梵文授之。石晉天福四年。達錢塘文穆王。奉朝庭之故具威儀。樂部迎之於真身塔寺。未幾請訪天臺。繇是登赤城陟華頂。洎見智者凈土儀式。不勝欣抃。不向西唾。不背西坐。天臺有招手巖。其為峻峙。下顧千尋。通登其上。顧曰
【現代漢語翻譯】 現代漢語譯本：然而莒（Ju，人名）並不責備他們。後唐天成三年，水災之後百姓普遍饑荒，有盜賊進入他的家。莒內心平靜，反而對盜賊說：『你們不過是被天災所困，我沒有什麼別的。過了這一時，應當自己珍惜。』盜賊感到慚愧。弟子中有想襲擊他們沒有防備的，莒說：『你到這裡來，不是我的弟子。我應當捨棄你離去。』弟子才停止。後唐長興四年，莒安然無病，對弟子說：『凈土殊勝的景象，剛剛已經顯現。我將要辭世，你們應當更換新衣，來完成我的後事。』當天晚上三更時分，果然去世了。入棺三天後，一天晚上忽然聽到敲棺材的聲音。弟子打開棺材，莒從棺材裡起身說：『我曾經告訴你們，更換新衣。你們違背了我的話，現在海眾說我的衣物不潔凈，或許難以親近。所以我來找你們更換。』更換完畢后長久地謝世，如同最初一樣。 釋志通（Shi Zhitong，人名），俗姓張，是扶風人。後唐末年，戰亂頻繁，志通因為居無定所，深感悲傷。後來遊歷洛陽，遇到嚩日啰三藏（Vajra Tripitaka，佛教僧侶），修行瑜伽教法。於是說：『這如來的秘密寶藏，我沒有傳授，是我的過失。』於是剃髮出家，拜他為師，傳授他所說的秘密寶藏。侍奉他十年，而心意沒有懈怠。不久想要登上天臺山，遊覽羅浮山，於是辭別三藏。三藏說：『戰亂還沒有平息，你打算南行，為什麼還要擔心艱難險阻？』志通說：『泛舟于天塹，有什麼阻礙呢？』三藏說：『如果到吳會，可以傳授梵文，或許可以翻譯，也是我的事情。』於是把梵文傳授給他。石晉天福四年，到達錢塘，文穆王（Wen Muwang，人名）按照朝廷的舊例，準備好威儀和樂部，在真身塔寺迎接他。沒過多久，志通請求拜訪天臺山。由此登上赤城山，登上華頂山，看到智者大師的凈土儀式，非常欣喜。不向西吐唾沫，不背對西方坐。天臺山有招手巖，非常險峻，向下看去深不見底。志通登上巖石，回頭說
【English Translation】 English version: However, Ju (a person's name) did not blame them. In the third year of Tiancheng during the Later Tang Dynasty, after a flood, the people generally suffered from famine, and thieves entered his house. Ju remained calm and instead said to the thieves: 'You are only troubled by the natural disaster, I have nothing else. After this time passes, you should cherish yourselves.' The thieves felt ashamed. Among the disciples, some wanted to attack them unprepared, but Ju said: 'Your presence here means you are not my disciples. I should abandon you and leave.' Only then did the disciples stop. In the fourth year of Changxing during the Later Tang Dynasty, Ju was peaceful and without illness, and said to his disciples: 'The wonderful scene of the Pure Land has just appeared. I am about to pass away, you should change into new clothes to complete my affairs.' That night, at the third watch, he indeed passed away. Three days after being placed in the coffin, one night, a sound of knocking on the coffin was suddenly heard. The disciples opened the coffin, and Ju rose from the coffin and said: 'I once told you to change into new clothes. You have disobeyed my words, and now the assembly of the sea says that my clothes are unclean, and perhaps difficult to approach. Therefore, I have come to you to change them.' After the change was completed, he passed away permanently, just as before. 釋志通 (Shi Zhitong, a person's name), whose secular surname was Zhang, was a native of Fufeng. During the late Later Tang Dynasty, wars were frequent, and Zhitong felt deeply saddened because he had no fixed abode. Later, he traveled to Luoyang and met Vajra Tripitaka (a Buddhist monk), who practiced Yoga teachings. Thereupon he said: 'This secret treasure of the Tathagata, I have not transmitted it, it is my fault.' So he shaved his head and became a monk, and took him as his teacher, and transmitted what he called the secret treasure. He served him for ten years, and his intention did not slacken. Soon he wanted to ascend Mount Tiantai and visit Mount Luofu, so he bid farewell to the Tripitaka. The Tripitaka said: 'The war has not yet subsided, and you plan to travel south, why do you still worry about difficulties and obstacles?' Zhitong said: 'What obstacle is there to sailing across the natural moat?' The Tripitaka said: 'If you go to Wuhui, you can be taught Sanskrit, and perhaps you can translate it, which is also my business.' So he taught him Sanskrit. In the fourth year of Tianfu during the Later Jin Dynasty, he arrived in Qiantang, and King Wen Mu (a person's name) prepared the ceremonial instruments and musical ensemble according to the old rules of the court, and welcomed him at the True Body Pagoda Temple. Not long after, Zhitong requested to visit Mount Tiantai. From there, he ascended Mount Chicheng and Mount Huading, and saw the Pure Land rituals of the Great Master Zhiyi, and was very delighted. He did not spit to the west, nor did he sit with his back to the west. On Mount Tiantai there is a beckoning rock, which is very steep, and looking down, it is bottomless. Zhitong climbed onto the rock and turned around and said
。身臨此境。不於此時舍報見佛。異日尚何及也。於是冥目西向。自陳大愿。及念彌陀因地所發行愿。愿已投身。而下至其巖半。若有神物。捧之於樹。支體無損。通曰。何其復有生耶。及復整心端意。登其巖曰。餘生已厭。大愿已發。惟諸海眾。同相接引。毋使此身尚有生也。因之再投。至於巖下蒙茸草上。遲久乃穌。寺僧疑。通他適。或為豺狼所傷。追而尋之。乃見其為捨身也。眾乃舁歸本道場醫療焉。六年請游越州法華山。七年將欲歸寂。通見白鶴孔雀行列西下。又見蓮華光相開合於前。通曰。白鶴孔雀凈土境也。蓮華光相托生處也。凈土其將迎我耶。乃起禮佛。對佛而終。至阇維時。復有五色煙雲。環覆其火法華山。僧咸共見之。
釋紹巖。俗姓劉雍州人也。母張氏。始懷巖夢寤甚奇。及生姿貌魁岸。十八進具於懷暉律師。尋乃游吳會。棲息天臺四明等山。覃研方等諸經僅十年。又嘗與德韶禪師決疑。于臨川文益師既得心矣。因止錢塘湖心寺。專誦法華。嘗曰。愿誦此經萬部。期生安養。日夜精至。遂感陸地蓮華生焉。舉城瞻矚。人馬交跡。巖以人至喧噪。搴而蹂之。大宋建隆二年。經愿云。滿誓焚其身。供養彌陀。與清凈海眾。吳越國王錢氏。苦意留之。其心暫止。其後又投身於曹娥江中。以餵魚鱉
【現代漢語翻譯】 現代漢語譯本：身處這樣的境地，如果不趁現在捨棄色身，往生西方極樂世界見到阿彌陀佛，更待何時呢？於是他閉上眼睛，面向西方，陳述自己的宏大誓願，並憶念阿彌陀佛因地修行時所發的誓願。發願完畢，就縱身跳下山崖，落到半山腰時，好像有神靈托著他，落在一棵樹上，身體沒有受到損傷。通感到疑惑，說：『為什麼我又活過來了呢？』於是重新調整心念，端正意念，登上山崖說：『我厭倦了此生，已經發下宏大誓願，希望各位海眾菩薩，一同前來接引我，不要讓這個身體再活下去了。』因此再次跳下山崖，落在長滿草的地上，過了很久才甦醒。寺廟裡的僧人懷疑通去了別的地方，或者被豺狼所傷，於是四處尋找，才發現他是捨身求法。大家便把他擡回原來的道場進行醫治。六年之後，他請求去越州法華山遊歷。第七年，他將要圓寂的時候，通看見白鶴、孔雀排成行列從西方降落，又看見蓮花的光芒在眼前開合。通說：『白鶴、孔雀是凈土的景象，蓮花的光芒是託生的地方。難道是凈土要來迎接我了嗎？』於是起身禮佛，面對佛像而終。在火化的時候，又有五色煙雲，環繞覆蓋著法華山，寺廟裡的僧人都親眼看見了。 釋紹巖（釋紹巖，人名）。俗姓劉，是雍州人。他的母親張氏，懷孕紹巖的時候，夢境非常奇異。紹巖出生后，相貌魁梧高大。十八歲時，在懷暉律師處受具足戒。之後遊歷吳會（吳會，地名，泛指江浙一帶），居住在天臺山、四明山等地，專心研習《方等經》等經典將近十年。又曾經與德韶禪師（德韶禪師，人名）決斷疑難，在臨川文益禪師（臨川文益禪師，人名）處得到了心印。於是住在錢塘湖心寺，專心誦持《法華經》。他曾經說：『我發願誦持此經一萬部，期望往生安養凈土。』日夜精進，於是感得陸地上生出蓮花。全城的人都瞻仰觀看，人馬交錯。紹巖因為人多喧鬧，就拔起蓮花踩在腳下。大宋建隆二年，他誦經的願望圓滿，發誓焚燒自己的身體，供養阿彌陀佛和清凈海眾。吳越國王錢氏（錢氏，人名，吳越國王姓氏），苦苦勸留他，他暫時停止了這個想法。之後他又投身到曹娥江（曹娥江，地名）中，用來餵養魚鱉。
【English Translation】 English version: Being in this situation, if I don't relinquish this body now to see Buddha in the Western Pure Land, when else will I have the chance? Thereupon, he closed his eyes, faced the West, and declared his great vows, recalling the vows made by Amitabha (Amitabha, the Buddha of Infinite Light) during his causal stage. After making the vows, he threw himself off the cliff, falling halfway down, as if divine beings were supporting him, landing on a tree without any injury. Tong felt puzzled and said, 'Why am I still alive?' So he readjusted his mind, straightened his thoughts, and climbed back up the cliff, saying, 'I am weary of this life, and I have made great vows. I hope all the sea of Bodhisattvas will come to receive me, and not let this body live any longer.' Therefore, he threw himself off the cliff again, landing on the mossy grass below, and after a long time, he regained consciousness. The monks in the temple suspected that Tong had gone elsewhere or had been injured by jackals, so they searched everywhere and found that he had given up his body for the Dharma. They then carried him back to the original monastery for treatment. Six years later, he requested to travel to Mount Fahua (Mount Fahua, a mountain name) in Yuezhou. In the seventh year, when he was about to pass away, Tong saw white cranes and peacocks descending in rows from the West, and also saw the light of lotuses opening and closing in front of him. Tong said, 'The white cranes and peacocks are the scenery of the Pure Land, and the light of the lotuses is the place of rebirth. Is the Pure Land coming to welcome me?' Then he got up to prostrate to the Buddha and passed away facing the Buddha. At the time of cremation, there were five-colored clouds surrounding and covering Mount Fahua, which all the monks in the temple saw. 釋 Shao Yan (Shi Shao Yan, a personal name), whose secular surname was Liu, was a native of Yongzhou. His mother, Zhang, had very strange dreams when she was pregnant with Shao Yan. After Shao Yan was born, he had a tall and imposing appearance. At the age of eighteen, he received the full precepts from Vinaya Master Huaihui. Afterwards, he traveled to Wu and Hui (Wu and Hui, place names, generally referring to the Jiangsu and Zhejiang area), residing in mountains such as Mount Tiantai and Mount Siming, diligently studying the 'Fangdeng Sutras' and other scriptures for nearly ten years. He also once resolved his doubts with Chan Master Deshao (Chan Master Deshao, a personal name), and received the mind-seal from Chan Master Wenyiz of Linchuan (Chan Master Wenyiz of Linchuan, a personal name). Thereupon, he stayed at Huxin Temple in Qiantang, wholeheartedly reciting the 'Lotus Sutra'. He once said, 'I vow to recite this sutra ten thousand times, hoping to be reborn in the Land of Bliss.' He was diligent day and night, and as a result, lotuses grew on the land. The whole city looked up to see it, and people and horses mingled. Shao Yan, because of the noise of the crowd, pulled up the lotuses and trampled on them. In the second year of the Jianlong era of the Great Song Dynasty, he fulfilled his vow of reciting the sutra and vowed to burn his body as an offering to Amitabha and the pure assembly. King Qian of Wuyue (Qian, a personal name, the surname of the King of Wuyue) earnestly persuaded him to stay, and he temporarily stopped this idea. Later, he threw himself into the Cao'e River (Cao'e River, a place name) to feed the fish and turtles.
。會有漁者拯之。得以復生。漁者拯巖之時。似覺有物。以扶。其足驚濤迅激。泰然其上。錢氏聞之。益加欽愛。特於杭州寶塔寺。建凈土院居之。開寶四年七月九日有疾。疾中目擊蓮華。華之光相。以燭巖身。巖因作偈數首。以示門徒。既而又曰。吾誦蓮經萬部所期。異日蓮臺九品。托以受生。今吾未死。蓮臺先至。所修之因。豈違我哉。后三日將亡之。其心欣慰若自得焉。
釋守真。永興萬年人也。俗姓紀。漢詐帝信之鴻緒也。唐乾符中。曾祖堪從官于蜀。遂為成都人。真于冠年。游聖壽寺。見修進禪師立行謹介嘆曰。吾舍此人則誰師也。乃釋冠帶事之。尋就從朗師。學起信論。性光師傳法界觀。並得其要。是后宣揚勝業四十餘年。始末開導。拳拳如一。凡講起信及法界觀七十餘過。以燈傳燈。用器投器。嗣於法者二十許人。開灌頂道場五遍。水陸道場二十餘會。僧尼從而請法者三千餘人。常於三更。輪結無量壽往生密印。五更輪結文殊五髻神咒。宋開寶三年仲夏五日。正輪結時自覺。身登無量壽國。舉目見佛。佛指池中蓮華曰。此華他日。為汝父母。汝宜守之。無使他日其萎焉。四年真謂弟子緣遇曰。如來不云。死生無常乎。吾之年也耄矣。汝之齒也暮矣。吾欲順俗。預設二塔可乎。遇曰。惟師之命。孰
【現代漢語翻譯】 現代漢語譯本：會有一個漁夫救他，使他得以復生。漁夫救起智巖的時候，似乎覺得有什麼東西扶著他的腳，即使在驚濤駭浪中，也能安然站在上面。錢氏聽說這件事後，更加欽佩愛重他，特地在杭州寶塔寺建造凈土院讓他居住。開寶四年七月九日，智巖生病，病中親眼看到蓮花，蓮花的光芒照耀著他的身體。智巖因此寫了幾首偈子，給他的門徒看。之後又說：『我誦讀《蓮經》萬部，所期望的是將來在蓮臺上獲得九品蓮位的果報，託身受生。現在我還沒死，蓮臺就先出現了，我所修的因，難道會違揹我的願望嗎？』三天後，智巖將要去世，他的內心欣慰，好像得到了自己想要的東西一樣。 釋守真（釋：佛教僧侶的尊稱；守真：法號），是永興萬年人。他的俗家姓氏是紀，是漢朝詐帝紀信的後代。唐朝乾符年間，他的曾祖父紀堪在四川做官，於是成了成都人。守真在成年的時候，遊覽聖壽寺，看到修進禪師行為謹慎，嘆息說：『我不以這個人做老師，還能以誰為師呢？』於是剃度出家，侍奉修進禪師。不久之後，跟隨從朗師學習《起信論》，性光師傳授法界觀，並且得到了其中的要領。此後宣揚佛法事業四十多年，始終如一地開導眾人。總共講解《起信論》和法界觀七十多次，像用燈傳遞燈火一樣，用器皿傳遞器皿一樣。繼承他佛法的人有二十多人，開啟灌頂道場五次，水陸道場二十多次。跟隨僧尼請教佛法的人有三千多人。他經常在三更時分，輪流結無量壽往生密印，五更時分，輪流結文殊五髻神咒。宋朝開寶三年仲夏五日，正在輪流結印的時候，自覺身體登上無量壽國，抬頭看見佛，佛指著池中的蓮花說：『這朵蓮花將來是為你父母準備的，你要守護它，不要讓它枯萎。』四年後，守真對弟子緣遇說：『如來不是說過，死生是無常的嗎？我的年紀已經老了，你的年紀也大了，我想順應世俗，預先建造兩座塔，可以嗎？』緣遇說：『一切聽從師父的命令，誰敢違背呢？』
【English Translation】 English version: A fisherman will rescue him, allowing him to be reborn. When the fisherman rescued Zhiyan (智巖), he seemed to feel something supporting his feet, allowing him to stand safely even in the raging waves. When Qian (錢氏) heard of this, he admired and loved him even more, and specially built the Pure Land Courtyard (凈土院) in Baota Temple (寶塔寺) in Hangzhou (杭州) for him to live in. On the ninth day of the seventh month of the fourth year of Kaibao (開寶), Zhiyan fell ill. During his illness, he personally saw a lotus flower, the light of which illuminated his body. Zhiyan then wrote several verses to show to his disciples. Afterwards, he said: 'I have recited the Lotus Sutra (蓮經) ten thousand times, hoping that in the future I will attain the nine grades of lotus birth (九品蓮位) on the lotus platform (蓮臺), entrusting myself to be reborn. Now that I am not yet dead, the lotus platform has appeared first. How can the cause I have cultivated go against my wishes?' Three days later, Zhiyan was about to pass away, and his heart was filled with joy, as if he had obtained what he desired. Shouzhen (守真), a Buddhist monk (釋), was a native of Yongxing Wannian (永興萬年). His secular surname was Ji (紀), and he was a descendant of Ji Xin (紀信), who pretended to be the emperor of Han (漢). During the Qianfu (乾符) period of the Tang Dynasty (唐朝), his great-grandfather Ji Kan (紀堪) served as an official in Sichuan (四川), and thus became a native of Chengdu (成都). When Shouzhen came of age, he visited Shengshou Temple (聖壽寺), and seeing that Chan Master Xiujin (修進禪師) was cautious in his conduct, he sighed and said: 'If I do not take this person as my teacher, who else can I take?' So he shaved his head and became a monk, serving Chan Master Xiujin. Soon after, he followed Master Conglang (從朗師) to study the Awakening of Faith (起信論), and Master Xingguang (性光師) transmitted the Dharma Realm Contemplation (法界觀) to him, and he obtained the essence of it. Thereafter, he propagated the Buddhist cause for more than forty years, consistently guiding the people. He lectured on the Awakening of Faith and the Dharma Realm Contemplation more than seventy times, like passing a lamp from lamp to lamp, like passing a vessel from vessel to vessel. More than twenty people inherited his Dharma, and he opened the initiation altar five times, and the Water and Land Dharma Assembly (水陸道場) more than twenty times. More than three thousand monks and nuns followed him to ask for the Dharma. He often rotated the secret mudra of rebirth in the Land of Immeasurable Life (無量壽往生密印) at the third watch of the night, and rotated the Manjushri Five-Crest Mantra (文殊五髻神咒) at the fifth watch of the night. On the fifth day of the midsummer of the third year of Kaibao (開寶) in the Song Dynasty (宋朝), while he was rotating the mudra, he felt himself ascending to the Land of Immeasurable Life, and looking up, he saw the Buddha (佛). The Buddha pointed to the lotus flower in the pond and said: 'This lotus flower is prepared for your parents in the future, you should guard it and not let it wither.' Four years later, Shouzhen said to his disciple Yuanyu (緣遇): 'Did the Tathagata (如來) not say that birth and death are impermanent? I am old, and you are also old. I want to follow the customs and build two pagodas in advance, is that okay?' Yuanyu said: 'Everything is according to the master's command, who dares to disobey?'
不為善。其年孟冬之五日矢工。仲冬之朔日徹績。次日真召寺僧及弟子。告以六趣升沈之苦。萬業流輪之因。因令叢聲念彌陀佛。佛聲之止繼以讚頌。真于彌陀像前。俯伏唸曰。愿佛四十八愿。度我有情于其愿。愿無遺其一焉。愿畢又持香華。于諸堂殿。歷陳供養。其所愿者如初。爾既而問曰。三更乎。弟子曰。已三更矣。真乃就座。斂氣恬然歸寂。
釋晤恩。字修已。姑蘇常熟人。母張氏。嘗夢梵僧謂曰。吾欲寄汝為母矣。已而有娠。孩孺之間。不親戲玩。年十三。聞僧誦彌陀經。遂求棄俗。後唐長興中剃落。后依崑山慧聚寺。博訪五部律文。晉天福中。從靈光皓端師。研味諸經。懸解之旨。輒難抗敵。雖天臺三觀六即之義。人未之究。率冥解之。晚依錢塘志因師。通法華金光明等諸部大經。一時學者。盛相推伏。號之義虎焉。恩生平潔苦。日惟一食。不留余財。不蓄長衣。其寺每一布薩。萬衆雲集。方布薩時。常指凈土為勝業。宋雍熙三年八月朔夜。恩見白光數道。由井而出明滅不常。謂門人曰。明滅不常。死生象也。乃絕食禁言。一心念佛。后三日。倏見梵僧一人儀形甚偉。捧爐三繞其室。恩問之。僧曰。吾灌頂也。升之凈土其已久矣。以汝所修同我之志故。來相叩。俄而弟子至。僧且失焉。次日昇座。
【現代漢語翻譯】 現代漢語譯本：不做善事。那年孟冬（一年中第十個月）初五日開始建造，仲冬（一年中第十一個月）初一日停止工作。第二天，真召集寺廟的僧人和弟子，告訴他們六道輪迴（地獄、餓鬼、畜生、阿修羅、人、天）上升和沉淪的痛苦，以及各種行為導致輪迴的原因。於是讓大家一起唸誦彌陀佛（阿彌陀佛）。佛號停止后，接著讚美歌頌。真在彌陀佛像前，俯身念道：『愿佛陀的四十八大愿，度脫我以及一切有情眾生，不要遺漏任何一個願望。』 祈願完畢后，又拿著香和花，在各個殿堂陳設供養，所祈求的願望和開始時一樣。之後他問道：『現在是幾更了？』 弟子回答說：『已經三更了。』 真於是回到座位，收斂氣息，安詳地去世了。
釋晤恩（釋：佛教僧侶的姓氏，晤恩：法號）。字修已。是姑蘇（今江蘇蘇州）常熟人。他的母親張氏，曾經夢見一個僧人對她說：『我想要寄託在你這裡做你的兒子。』 不久之後就懷孕了。晤恩在孩提時代，不喜歡嬉戲玩耍。十三歲時，聽到僧人誦讀彌陀經（阿彌陀經），於是請求出家。後唐長興年間剃度出家。之後依止崑山慧聚寺，廣泛學習五部律文。晉天福年間，跟隨靈光皓端法師，研究諸部經典，對於經文深奧的旨意，常常能辯駁得他人無力反駁。即使是天臺宗的三觀（空觀、假觀、中觀）和六即（理即、名字即、觀行即、相似即、分證即、究竟即）的義理，人們尚未深入研究，他也能心領神會。晚年依止錢塘（今浙江杭州）志因法師，通達法華經（妙法蓮華經）、金光明經等諸部大乘經典。一時間，學者們都非常推崇和敬佩他，稱他為『義虎』。晤恩一生清貧刻苦，每天只吃一頓飯，不留下多餘的錢財，也不積蓄長衣服。他所在的寺廟每次舉行布薩（佛教僧團每半月舉行的集會），都有成千上萬的人聚集。在布薩的時候，他常常指引大家以凈土為殊勝的修行目標。宋雍熙三年八月初一的夜晚，晤恩看見數道白光，從井裡出來，明滅不定。他告訴門人說：『光明忽明忽滅，這是生死無常的象徵。』 於是他開始絕食禁語，一心念佛。三天後，忽然看見一個梵僧（印度僧人），儀容非常莊嚴，手捧香爐繞著他的房間三圈。晤恩問他，僧人回答說：『我是灌頂神，升往凈土已經很久了。因為你所修行的和我志向相同，所以來拜訪你。』 不一會兒，弟子們到了，僧人就不見了。第二天，晤恩升座圓寂。
【English Translation】 English version: He did not do good deeds. In the fifth day of the first month of winter that year, construction began. On the first day of the eleventh month of winter, the work ceased. The next day, Zhen summoned the monks and disciples of the temple, telling them of the suffering of the six realms of existence (hell, hungry ghosts, animals, asuras, humans, and devas) rising and falling, and the causes of the cycle of rebirth. He then instructed everyone to chant the name of Amitabha Buddha (Amituofo) together. After the chanting of the Buddha's name ceased, hymns and praises followed. Zhen prostrated himself before the image of Amitabha Buddha and recited: 'May the forty-eight vows of the Buddha deliver me and all sentient beings according to those vows, without omitting a single one.' After completing the vows, he then took incense and flowers, and offered them in all the halls and temples, with the same wishes as before. Afterwards, he asked: 'What watch is it?' The disciple replied: 'It is already the third watch.' Zhen then returned to his seat, composed his breath, and peacefully passed away.
釋 Wu-en (Shi: Buddhist monk's surname, Wu-en: Dharma name), styled Xiuji, was a native of Changshu in Gusu (present-day Suzhou, Jiangsu). His mother, Zhang, once dreamed of a monk who said to her: 'I wish to be entrusted to you as your son.' Soon after, she became pregnant. As a child, Wu-en did not engage in playful games. At the age of thirteen, he heard a monk reciting the Amitabha Sutra (Amituo Jing), and thus sought to renounce the world. He was ordained during the Changxing era of the Later Tang dynasty. Later, he resided at Huiju Temple in Kunshan, extensively studying the Vinaya texts of the Five Divisions. During the Tianfu era of the Later Jin dynasty, he followed Master Haoduan of Lingguang, studying various scriptures, and his profound understanding of the scriptures was often unanswerable by others. Even the doctrines of the Tiantai school, such as the Threefold Contemplation (emptiness, provisional existence, and the middle way) and the Six Identities (identity in principle, identity in name, identity in practice, similar identity, partial realization identity, and ultimate identity), which people had not yet deeply studied, he could comprehend intuitively. In his later years, he followed Master Zhiyin of Qiantang (present-day Hangzhou, Zhejiang), becoming proficient in various Mahayana sutras such as the Lotus Sutra (Miaofa Lianhua Jing) and the Golden Light Sutra. For a time, scholars greatly admired and respected him, calling him the 'Tiger of Doctrine.' Wu-en lived a life of purity and austerity, eating only one meal a day, not keeping surplus wealth, and not accumulating long robes. Each time his temple held a Posadha (a bi-monthly gathering of the Buddhist monastic community), tens of thousands of people would gather. During the Posadha, he would often guide everyone to regard the Pure Land as the supreme goal of practice. On the night of the first day of the eighth month of the third year of the Yongxi era of the Song dynasty, Wu-en saw several rays of white light emerging from the well, flickering intermittently. He told his disciples: 'The flickering light is a symbol of the impermanence of life and death.' He then began to abstain from food and speech, focusing his mind solely on reciting the Buddha's name. Three days later, he suddenly saw a Brahman monk (Indian monk), with a very dignified appearance, holding a censer and circling his room three times. Wu-en asked him, and the monk replied: 'I am the deity of Abhisheka (consecration), and I have ascended to the Pure Land for a long time. Because your practice is the same as my aspiration, I have come to visit you.' Shortly after, the disciples arrived, and the monk disappeared. The next day, Wu-en ascended the seat and passed away.
言其所見。亦為弟子。敷說止觀及諸經要義。義文將徹。恩曰。瞬息難保。古今常言。吾能以保今日哉。是日坐亡于止觀之講堂。至其夜半。寺僧文偃有興等。聞空中歌唄之音。依俙西去。余其嘉應自有傳云。
凈土往生傳卷下
此傳也渡此土久焉。未見板行肆行世。希有焉。適於南京。唐本一部。與頑魯請城南僧如羊上人。俾加和點所開板也。
旹慶安四季仲春吉辰
【現代漢語翻譯】 現代漢語譯本： 講述他所見到的（境界），也為弟子們敷演解說止觀（止息妄念，觀察真理的修行方法）以及各部經書的重要義理。義理文句將要通徹明瞭時，恩（指講述者）說：『生命短暫，瞬息難以保全，這是古今常說的話。我能夠保證今日嗎？』當天就在止觀的講堂中坐化圓寂。到了半夜，寺里的僧人文偃等，聽到空中傳來歌唱讚唄的聲音，隱約地向西方而去。其餘的吉祥應驗之事，在傳記中自有記載。
《凈土往生傳》卷下
這部傳記流傳到這裡已經很久了，但未曾見到刊印發行於世，真是稀有難得。恰好在南京，發現一部唐朝的原本，與頑魯（人名）一起，請城南的僧人如羊上人，讓他加以校對和標點，才得以開版印行。
時在慶安四年仲春的吉日 講述他所見到的（境界），也為弟子們敷演解說止觀（止息妄念，觀察真理的修行方法）以及各部經書的重要義理。義理文句將要通徹明瞭時，恩（指講述者）說：『生命短暫，瞬息難以保全，這是古今常說的話。我能夠保證今日嗎？』當天就在止觀的講堂中坐化圓寂。到了半夜，寺里的僧人文偃等，聽到空中傳來歌唱讚唄的聲音，隱約地向西方而去。其餘的吉祥應驗之事，在傳記中自有記載。
《凈土往生傳》卷下
這部傳記流傳到這裡已經很久了，但未曾見到刊印發行於世，真是稀有難得。恰好在南京，發現一部唐朝的原本，與頑魯（人名）一起，請城南的僧人如羊上人，讓他加以校對和標點，才得以開版印行。
時在慶安四年仲春的吉日
【English Translation】 English version: He spoke of what he had seen. He also expounded for his disciples the 'Śamatha-Vipassanā' (止觀) (the practice of calming the mind and contemplating reality) and the essential meanings of various scriptures. As the meaning of the text was about to be thoroughly understood, En (恩) (referring to the speaker) said, 'Life is fleeting and difficult to preserve even for a moment, as has been said throughout the ages. Can I guarantee today?' That day, he passed away peacefully in the 'Śamatha-Vipassanā' lecture hall. At midnight, the monks of the temple, Wen Yan (文偃) and others, heard the sound of singing and chanting in the air, faintly heading west. Other auspicious signs are recorded in the biography.
'Biographies of Rebirth in the Pure Land,' Volume Two
This biography has been circulating in this land for a long time, but it has not been seen printed and published, which is truly rare. Fortunately, in Nanjing, a Tang Dynasty original was found, and together with Wan Lu (頑魯) (a personal name), the monk Ru Yang (如羊) of the southern city was invited to proofread and punctuate it, so that it could be printed and published.
At an auspicious time in the second month of spring in the fourth year of Qing'an (慶安)