T51n2072_往生集

大正藏第 51 冊 No. 2072 往生集

No. 2072

往生集序

世尊始成正覺。為諸有情普演佛乘。既而機難盡投。由是於一乘中示三乘法。而復於三乘中出凈土一門。今去佛日遠情塵日滋。進之不能發神解超聖階。退之倀倀乎有淪墜之險。而匪仗此門。其何從疾脫生死。大矣哉。可謂起末世沉疴必效之靈藥也。顧古之效多今之效鮮。其咎安在。則亦口凈土心娑婆。而堅勇明悟不及前輩云爾。聞昔有傳往生者。歲久滅沒不可復睹。而斷章遺蹟班班。互載於內外百家之書。予隨所見輒附筆札。仍摘其因果昭灼者。日積之成編。殆存十一於千百而已。今甲申竊比中峰廛居。掩關於上方。乃取而從其類后先之。又證之以諸聖同歸。足之以生存感應。計百六十有六條。而間為之贊。以發其隱義。題曰往生集。俾緇素之流觀於是書將指而曰。某也以如是解脫而生。某也以如是純一而生。某也以如是精誠之極感格而生。某也以如是大悲大愿而生。某也以如是改過不吝轉業于將墮也而生。某如是上生。某如是中生下生。庶幾乎考古驗今為凈業者左券。而客有過我者。閱未數傳。勃然曰。凈土唯心。心外無土。往生凈土寓言也。子以為真生乎哉。寧不乖于無生之旨。予俟其色定。徐而謂曰。

【現代漢語翻譯】 現代漢語譯本 《往生集序》

世尊最初成就正覺，爲了所有有情眾生普遍演說佛乘。既然眾生的根器難以完全適應，因此在一佛乘中示現三乘之法。又在三乘之中開出凈土這一法門。如今距離佛陀住世的年代已經很久遠，眾生的情慾塵垢日益加深。精進修行卻不能生髮神通智慧，超越聖人的階位；退墮下去，又惶惶然有沉淪墮落的危險。如果不依靠這個凈土法門，又如何能夠迅速脫離生死輪迴呢？這凈土法門真是太偉大了！可以說是醫治末世沉疴必定見效的靈丹妙藥啊。但是，古代修習凈土法門見效的人多，現在見效的人少，這其中的原因在哪裡呢？那是因為口頭上說的是凈土，心裡想的卻是娑婆世界（S婆，指我們所處的這個充滿缺陷和煩惱的世界），而且堅毅、勇敢、明智、覺悟的程度比不上前輩。聽說過去有記載往生事蹟的書籍，年代久遠已經滅失，無法再看到了。但是斷章殘篇的遺蹟，零星地記載在內外百家的書籍中。我（作者自稱）隨處見到就用筆記錄下來，仍然摘錄其中因果關係明顯的事蹟。日積月累，編成了這本書，大概只儲存了千百事例中的十分之一而已。如今在甲申年，我私下效仿中峰禪師隱居在寺院裡，閉關在上方。於是取出這些資料，按照類別和時間先後順序進行整理。又用諸位聖人最終歸宿凈土的事蹟來驗證它，用現世的感應事蹟來補充它，總共有一百六十六條。並且在其中穿插讚語，來闡發其中的隱義。題名為《往生集》。希望出家和在家修習凈土的人看到這本書，將會指著書說：『某人是因為這樣解脫而往生的，某人是因為這樣純一不雜而往生的，某人是因為這樣精誠至極的感應而往生的，某人是因為這樣的大悲大愿而往生的，某人是因為這樣改正過錯不猶豫，在即將墮落時轉變了命運而往生的。』某人是上品往生，某人是中品往生，某人是下品往生。這樣或許可以達到考證古人，驗證今人，為修習凈土的人提供憑據的目的。如果有人來拜訪我，讀了幾頁之後，突然說：『凈土唯心，心外無土。往生凈土只是一個寓言罷了。你認為真的有往生這回事嗎？這難道不是違背了無生的宗旨嗎？』我等他神色平靜下來，慢慢地對他說：

【English Translation】 English version Preface to the Collection on Rebirth

The World-Honored One initially attained perfect enlightenment and universally expounded the Buddha-vehicle for all sentient beings. Since their capacities were difficult to fully accommodate, he manifested the Three Vehicles within the One Vehicle. Furthermore, within the Three Vehicles, he established the Pure Land gate. Now, far removed from the days of the Buddha, the defilements of sentient beings' desires increase daily. Advancing, they cannot generate spiritual understanding to transcend the stages of the sages; retreating, they are in danger of aimlessly falling into ruin. If they do not rely on this Pure Land gate, how can they quickly escape birth and death? How great it is! It can be said to be a miraculous medicine that will surely be effective in curing the chronic diseases of the degenerate age. However, in ancient times, many achieved results, while today few do. Where does the fault lie? It is that they speak of the Pure Land with their mouths, but their minds are on S婆 (S婆, referring to the world we live in, full of imperfections and afflictions), and their steadfastness, courage, wisdom, and enlightenment are not as good as those of their predecessors. I have heard that in the past there were books recording rebirth stories, but they have been lost over time and cannot be found again. However, fragments and traces are scattered in the books of various schools, both internal and external. Wherever I (the author) saw them, I would record them with my pen, still extracting those with clear cause-and-effect relationships. Over time, I compiled this book, which probably only preserves one-tenth of the thousands of cases. Now, in the year 甲申, I privately imitate the Chan master Zhongfeng, residing in a monastery and secluding myself in the upper quarters. So I took out these materials and organized them according to category and chronological order. I also verified it with the fact that all the sages ultimately return to the Pure Land, and supplemented it with present-day responsive events, totaling one hundred and sixty-six items. And I interspersed praises in it to elucidate its hidden meanings. It is titled 'Collection on Rebirth'. I hope that those who practice Pure Land, both monastic and lay, will look at this book and point to it, saying: 'So-and-so was reborn because of such liberation, so-and-so was reborn because of such purity, so-and-so was reborn because of such extreme sincerity, so-and-so was reborn because of such great compassion and vows, so-and-so was reborn because of such repentance and not hesitating to change their karma when they were about to fall.' So-and-so was reborn in the upper grade, so-and-so was reborn in the middle grade, so-and-so was reborn in the lower grade. In this way, perhaps we can achieve the purpose of examining the ancients and verifying the present, providing a basis for those who practice Pure Land. If someone comes to visit me and, after reading a few pages, suddenly says: 'The Pure Land is only mind; there is no land outside the mind. Rebirth in the Pure Land is just an allegory. Do you think there is really such a thing as rebirth? Isn't this contrary to the principle of non-birth?' I waited for his expression to calm down and slowly said to him:

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談何容易。如以無生而已矣。一切斷滅不應尚有唯心。果悟無生則生亦奚礙。生既本無故終日生而未嘗生也。且爾已盡漏心否乎。對曰不能。噫漏心未盡則生緣未休。生緣未休則托質有所。茫茫三界大苦海中。不生凈土而生何土。六道之匍匐。九品之逍遙。利與害天淵矣。抑未之思歟。飾虛論而爭高。吾亦能之。所以弗為者。夫亦懼生於識法耳行矣。爾誠不以予言為非。即凈土而之佛乘。蓋未嘗間隔絲毫。而奚乖之有。客悚然從坐而作。惘然而自失不覺。其汪然泣下而悲且咽也。整衣莊誦之終卷。亟拜亟請梓焉。梓既成。道其始末如此。

萬曆十二年夏日　　　杭沙門袾宏識

往生集目錄

第一卷沙門往生類

第二卷王臣往生類處士往生類尼僧往生類婦女往生類惡人往生類畜生往生類

第三卷諸聖同歸類生存感應類

往生集卷之一

古杭云棲寺沙門袾宏輯

沙門往生類

遠祖師

晉慧遠。雁門樓煩人。博綜六經。尤善莊老。聞安法師講般若經。豁然大悟。因剃染事之。太元六年過潯陽。見廬山間曠。可以息心。遂感山神現夢。一夕雷雨。林木自至。刺史桓伊。乃為建殿。名曰神運。以慧永先住西林。故遠所居號東林焉。遠住東林。三十年跡不入俗。克志西方。高僧

【現代漢語翻譯】 現代漢語譯本：談何容易呢。如果認為一切都是無生（Anutpāda，不生）的，那就錯了。如果一切都斷滅了，那就不應該還有唯心（Citta-mātra，唯識）的說法。如果真正領悟了無生，那麼生又有什麼妨礙呢？既然生本來就是沒有的，所以終日生而實際上未曾生過。而且，你已經斷盡了漏心（āsava-citta，煩惱之心）了嗎？回答說：『不能。』唉，漏心未盡，那麼生的因緣就不會停止。生的因緣不停止，那麼投生之處就會有所限定。在茫茫的三界（Trailokya，欲界、色界、無色界）大苦海中，不生凈土（Sukhavati，阿彌陀佛的清凈國土）而要生到哪裡去呢？六道（Gati，地獄、餓鬼、畜生、阿修羅、人、天）的匍匐掙扎，與九品（Navakakara，往生凈土的九種品位）的逍遙自在，利益與損害簡直是天壤之別啊。難道你沒有思考過這些嗎？裝飾虛假的理論來爭高低，我也是能做到的。之所以不這樣做，也是因為害怕產生於識法（vijñāna，意識）啊。走吧，如果你真的不認為我的話是錯的，那麼從凈土就可以到達佛乘（Buddhayāna，成佛之道），實際上未曾間隔絲毫，又有什麼相違背的呢？客人驚恐地從座位上站起來，茫然若失，不知不覺地淚如雨下，悲傷哽咽。整理好衣物，莊重地誦讀了整卷經文，再三拜請刊印。刊印完成後，記述了事情的始末如此。 萬曆十二年夏日 杭沙門袾宏識 往生集目錄 第一卷 沙門往生類 第二卷 王臣往生類 處士往生類 尼僧往生類 婦女往生類 惡人往生類 畜生往生類 第三卷 諸聖同歸類 生存感應類 往生集卷之一 古杭云棲寺沙門袾宏輯 沙門往生類 遠祖師 晉慧遠（Huiyuan，人名），雁門樓煩人。廣泛研究六經，尤其擅長莊子和老子的學說。聽安法師講解般若經（Prajnaparamita Sutra，般若波羅蜜多經），豁然大悟，於是剃度出家侍奉他。太元六年，經過潯陽，看到廬山空曠，可以靜心。於是感動山神在夢中顯現。一夜雷雨，林木自己到來。刺史桓伊，於是為他建造殿宇，名叫神運。因為慧永（Huiyong，人名）先前住在西林，所以慧遠所居住的地方號稱東林。慧遠住在東林，三十年足跡不進入世俗，立志往生西方極樂世界。是位高僧。

【English Translation】 English version: How easy is it to talk about? If one considers everything as 'anutpāda' (無生, non-arising), that is incorrect. If everything is annihilated, then there should not still be the concept of 'Citta-mātra' (唯心, Mind-Only). If one truly understands 'anutpāda', then what obstacle is there to arising? Since arising is fundamentally non-existent, one arises all day long yet has never arisen. Moreover, have you exhausted your 'āsava-citta' (漏心, mind of outflows) yet? He replied, 'I cannot.' Alas, if the mind of outflows is not exhausted, then the conditions for birth will not cease. If the conditions for birth do not cease, then there will be a place to be reborn. In the vast ocean of suffering of the 'Trailokya' (三界, Three Realms), where will you be born if not in 'Sukhavati' (凈土, Pure Land)? The crawling and struggling of the 'Gati' (六道, Six Paths) compared to the carefree ease of the 'Navakakara' (九品, Nine Grades), the benefit and harm are as different as heaven and earth. Have you not considered these things? To adorn false theories and compete for superiority, I am also capable of doing. The reason I do not do so is that I also fear arising from 'vijñāna' (識法, consciousness). Let us go. If you truly do not consider my words to be wrong, then from the Pure Land, one can reach the 'Buddhayāna' (佛乘, Buddha Vehicle), in reality, there is not the slightest separation, so what contradiction is there? The guest rose from his seat in fear, bewildered and lost, unknowingly weeping and sobbing. He arranged his clothes, solemnly recited the entire scroll, and repeatedly requested its printing. After the printing was completed, he recorded the beginning and end of the matter as such. Summer day in the twelfth year of the Wanli era. Recorded by the śrāmaṇa Zhuhong of Hangzhou. Table of Contents of the Collection on Rebirth Volume One: Categories of Śrāmaṇas Reborn Volume Two: Categories of Kings and Ministers Reborn, Categories of Recluses Reborn, Categories of Nuns Reborn, Categories of Women Reborn, Categories of Evil People Reborn, Categories of Animals Reborn Volume Three: Categories of All Sages Returning Together, Categories of Living Responses Collection on Rebirth, Volume One Compiled by Śrāmaṇa Zhuhong of Yunqi Temple in Ancient Hangzhou Categories of Śrāmaṇas Reborn Master Yuan During the Jin Dynasty, Huiyuan (慧遠, personal name) was a native of Loufan in Yanmen. He extensively studied the Six Classics and was particularly skilled in the teachings of Zhuangzi and Laozi. Upon hearing Dharma Master An lecturing on the 'Prajnaparamita Sutra' (般若經, Perfection of Wisdom Sutra), he had a sudden enlightenment. Consequently, he shaved his head and became a monk to serve him. In the sixth year of the Taiyuan era, he passed through Xunyang and saw that Mount Lu was spacious and suitable for calming the mind. Thus, he moved the mountain god to appear in a dream. One night, there was thunder and rain, and the trees came by themselves. The governor Huan Yi then built a temple for him, named Shenyun. Because Huiyong (慧永, personal name) had previously lived in the Western Grove, Yuan's residence was called the Eastern Grove. Yuan lived in the Eastern Grove for thirty years, his footsteps never entering the secular world, determined to be reborn in the Western Pure Land. He was a high monk.

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鉅儒。凡百四十人。共為凈社。蓮漏六時禪誦不輟。澄心繫想。三睹聖相而沉厚不言。后十九年七月晦夕。于般若臺。方從定起。見阿彌陀佛身滿虛空。圓光之中。無量化佛。觀音勢至。左右侍立。又見水流光明。分十四支。洄註上下。演說妙法。佛言。我以本願力故。來安慰汝。汝七日後。當生我國。又見佛陀耶舍。慧持。慧永。劉遺民。在佛之側。揖曰。師志在先。何來之晚耶。既知時至。謂門人曰。吾始居此三睹聖相。今復再見。當生凈土必矣。至期端坐入寂。時義熙十二年八月六日也。

贊曰。晉以前。凈土之旨。雖聞于震旦。而弘闡力行。俾家喻戶曉。則自遠師始。故萬代而下。凈業弟子。推師為始祖。可謂。釋迦再說西方。彌陀現身東土者也。厥功顧不偉歟。予昔游廬山。酌虎溪之泉。瞻三笑之堂。徘徊十八賢之遺蹟。見其規模弘遠。足稱萬僧之居。而殿閣塵埃。鐘鼓闃寂。寥寥然戶異其扃。室殊其爨矣。哲人云亡。芳躅無繼。嗟夫。

慧永

晉慧永。河內人。十二出家。既而與遠公。同依安法師。太元初。駐錫廬山。刺史陶范。舍宅為西林以居之。絕志塵囂。標心安養。后義熙十年示疾。忽斂衣求屣欲起。眾驚問。答曰。佛來迎我。言訖而化。異香七日方滅。唐玄宗。追諡覺寂大師

【現代漢語翻譯】 現代漢語譯本： 鉅儒（博學的儒士）。總共有大約一百四十人，共同組成了凈社（修習凈土法門的社團），日夜不停地以蓮花計時，進行禪定和誦經。他們澄凈內心，專注于觀想，曾三次見到阿彌陀佛的聖相，但都沉穩厚重，不輕易言語。後來，在十九年後的七月最後一天晚上，于般若臺（修習般若智慧的場所），正從禪定中起身時，見到阿彌陀佛的身軀充滿虛空，在圓滿的光芒之中，有無數的化身佛，觀音（觀世音菩薩）和勢至（大勢至菩薩）在左右侍立。又見到光明如水流淌，分為十四支，迴旋地向上向下流動，演說著微妙的佛法。阿彌陀佛說：『我因為本願力的緣故，前來安慰你。你七日之後，應當往生我的國土。』他又見到佛陀耶舍（西秦僧人，精通律藏），慧持（東晉僧人，廬山十八賢之一），慧永（東晉僧人，廬山十八賢之一），劉遺民（東晉隱士，廬山十八賢之一）在阿彌陀佛的身旁，作揖說道：『老師的志向在先，為何來得這麼晚呢？』慧遠大師知道往生的時間到了，告訴他的弟子們說：『我最初居住在這裡時，曾三次見到聖相，現在又再次見到，必定能夠往生凈土了。』到了預定的日期，他端坐而逝，時間是義熙十二年（公元416年）八月初六。

讚語說：在晉朝以前，凈土法門的宗旨，雖然已經傳入中國，但是大力弘揚和實踐，使家家戶戶都知道的，是從慧遠大師開始的。所以萬代以後的凈業弟子，都推舉慧遠大師為始祖。可以說，是釋迦牟尼佛再次宣說西方凈土，阿彌陀佛顯現在東土。他的功勞難道不偉大嗎？我過去遊覽廬山，品嚐虎溪的泉水，瞻仰三笑堂，徘徊在十八賢的遺蹟之處，看到那裡的規模宏大深遠，足以容納萬名僧人居住。但是殿閣佈滿灰塵，鐘鼓寂靜無聲，冷冷清清地，各家門戶不同，各室炊煮不同。賢哲之人已經逝去，美好的足跡無人繼承。可嘆啊。

慧永（東晉僧人，廬山十八賢之一）

晉朝的慧永，是河內人。十二歲出家。後來與慧遠大師，一同依止安法師。太元初年，駐錫廬山。刺史陶范，捨棄自己的住宅作為西林寺讓慧永居住。他斷絕塵世的念頭，立志往生安養凈土。後來在義熙十年生病，忽然整理衣物，穿上鞋子想要起身。眾人驚奇地詢問，他回答說：『佛來迎接我了。』說完就圓寂了。奇異的香味七天才消散。唐玄宗追諡他為覺寂大師。

【English Translation】 English version: The Venerable Ju (a learned Confucian). There were approximately one hundred and forty people in total, who together formed the Pure Land Society, ceaselessly engaging in Chan meditation and sutra recitation, using lotus-shaped water clocks to mark the six periods of the day and night. They purified their minds, focusing on contemplation, and had seen the holy form of Amitabha Buddha three times, but remained composed and reserved, not speaking lightly. Later, on the last evening of the seventh month, nineteen years later, at the Prajna Terrace (a place for practicing Prajna wisdom), just as he was rising from meditation, he saw the body of Amitabha Buddha filling the void, with countless manifested Buddhas within the perfect light, and Avalokiteshvara (Guanyin Bodhisattva) and Mahasthamaprapta (Dashizhi Bodhisattva) standing on the left and right. He also saw light flowing like water, dividing into fourteen streams, swirling upwards and downwards, expounding the wonderful Dharma. Amitabha Buddha said, 'Because of the power of my original vows, I have come to comfort you. Seven days from now, you shall be reborn in my land.' He also saw Buddhabhadra (a monk from Western Qin, expert in Vinaya), Hui Chi (an Eastern Jin monk, one of the Eighteen Sages of Lushan), Hui Yong (an Eastern Jin monk, one of the Eighteen Sages of Lushan), and Liu Yimin (an Eastern Jin recluse, one of the Eighteen Sages of Lushan) beside Amitabha Buddha, bowing and saying, 'Teacher, your aspiration came first, why have you come so late?' Knowing that his time had come, Master Huiyuan told his disciples, 'When I first resided here, I saw the holy form three times, and now I see it again, I will surely be reborn in the Pure Land.' On the appointed day, he sat upright and passed away, on the sixth day of the eighth month of the twelfth year of Yixi (416 AD).

The eulogy says: Before the Jin Dynasty, although the teachings of the Pure Land Dharma had been heard in China, it was Master Huiyuan who vigorously promoted and practiced it, making it known to every household. Therefore, Pure Land practitioners for ten thousand generations have revered Master Huiyuan as the founder. It can be said that Shakyamuni Buddha proclaimed the Western Pure Land again, and Amitabha Buddha manifested in the Eastern Land. Is his merit not great? I once visited Lushan, tasted the spring water of Tiger Creek, admired the Hall of Three Laughs, and lingered at the relics of the Eighteen Sages, seeing that the scale there was grand and far-reaching, enough to accommodate ten thousand monks. But the halls and pavilions were covered in dust, the bells and drums were silent, and the doors and hearths were different in each household. The wise men have passed away, and their beautiful footprints have not been continued. Alas!

Hui Yong (an Eastern Jin monk, one of the Eighteen Sages of Lushan)

Hui Yong of the Jin Dynasty was a native of Henan. He left home at the age of twelve. Later, he and Master Huiyuan both followed Master An. In the early years of Taiyuan, he resided at Lushan. The governor Tao Fan donated his residence as the West Forest Temple for Hui Yong to live in. He severed his worldly thoughts and aspired to be reborn in the Land of Bliss. Later, in the tenth year of Yixi, he fell ill, and suddenly arranged his clothes and put on his shoes, wanting to get up. The crowd was surprised and asked, and he replied, 'The Buddha has come to welcome me.' After saying this, he passed away. The strange fragrance did not dissipate for seven days. Emperor Xuanzong of the Tang Dynasty posthumously honored him as the Great Master of Awakening and Tranquility.

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贊曰。永初入道。與遠師伯仲。而創凈社。以為萬世法。亦遠祖而永宗矣。至於命終之際。見佛來迎。先後如出一輒。證往生之瑞。當以二師為準則焉。

曇順

晉曇順。黃龍人。幼從羅什法師。講釋群經。什嘆曰。此子奇器也。后入廬山修凈業。時寧蠻校尉劉遵孝。創寺江陵。延順經始。盛弘唸佛三昧。宋元嘉二年。別眾坐逝。異香滿室焉。

僧睿

晉僧睿。冀州人。遊學諸方。遠歷天竺。還關中。從羅什法師。稟受經義。后預廬山蓮社。宋元嘉十六年。忽告眾曰。吾將行矣。面西合掌而化。眾見睿榻前一金蓮花。倏爾而隱。五色香菸。從其房出。

曇恒

晉曇恒。河東人。童孺依遠公出家。內外典籍。無不通貫。自入廬山。專志唸佛。義熙十四年。端坐合掌。厲聲唸佛而化。

道昞

晉道昞。穎川人。幼師遠公。通經律。言與行合。唸佛三昧。究心無間。義熙十四年。豫章太守王虔。入山謁敬。請紹遠師之席。眾咸宗仰。元嘉十二年。集眾唸佛。就座而化。

贊曰。言行合一。所謂心口二俱唸佛者也。聽其言則是。稽其行則非。而欲冀往生。將誰欺乎。

曇詵

晉曇詵。廣陵人。幼師遠公。勤修凈業。兼善講說。注維摩經行於世

【現代漢語翻譯】 現代漢語譯本： 讚語：永初（僧永）入道，與遠師（慧遠）不分伯仲，並且建立凈社，作為萬世的法則，也是傚法慧遠而永遠尊崇的。至於他們臨終之際，見到佛來迎接，前後如出一轍，驗證往生的瑞相，應當以這兩位大師為準則。

曇順

晉代的曇順，是黃龍人。年幼時跟隨鳩摩羅什法師，講解和解釋各種經典。鳩摩羅什讚歎說：『這個孩子是難得的人才啊。』後來進入廬山修習凈土法門。當時寧蠻校尉劉遵孝，在江陵建立寺廟，邀請曇順主持，大力弘揚唸佛三昧。宋元嘉二年，他告別大眾，坐著去世，奇異的香氣充滿整個房間。

僧睿

晉代的僧睿，是冀州人。遊學四方，遠至天竺（印度）。返回關中后，跟隨鳩摩羅什法師，學習經義。後來參與廬山蓮社。宋元嘉十六年，忽然告訴大家說：『我將要走了。』面向西方，合掌而逝。眾人看見僧睿的床前出現一朵金蓮花，轉瞬間消失不見，五彩的香菸，從他的房間里冒出來。

曇恒

晉代的曇恒，是河東人。年幼時跟隨慧遠公出家。對於內外典籍，沒有不通曉貫通的。自從進入廬山，專心致志地念佛。義熙十四年，端正地坐著，合掌，大聲唸佛而逝。

道昞

晉代的道昞，是穎川人。年幼時師從慧遠公，通曉經律。言行一致。對於唸佛三昧，用心研究沒有間斷。義熙十四年，豫章太守王虔，入山拜謁，請求他繼承慧遠大師的位置。大眾都敬仰他。元嘉十二年，召集大眾一起唸佛，坐在座位上安然去世。

讚語：言行一致，就是所說的心和口都念佛。聽他說的是一套，考察他的行為又是另一套，卻想期望往生，這將要欺騙誰呢？

曇詵

晉代的曇詵，是廣陵人。年幼時師從慧遠公，勤奮修習凈土法門，並且擅長講解經義，他註釋的《維摩經》流傳於世。

【English Translation】 English version: Eulogy: Yongchu (Monk Yong) entered the path, comparable to Master Yuan (Huiyuan), and founded the Pure Land Society, establishing a law for all generations, following and forever honoring Huiyuan. As for their passing, seeing the Buddha coming to greet them was consistent, proving the auspicious signs of rebirth in the Pure Land. These two masters should be taken as the standard.

Tanshun

Tanshun of the Jin Dynasty was from Huanglong. As a child, he followed Dharma Master Kumarajiva, lecturing and explaining various scriptures. Kumarajiva praised him, saying, 'This child is a rare talent.' Later, he entered Mount Lu to cultivate the Pure Land practice. At that time, Liu Zunxiao, the Commandant of Ningman, founded a temple in Jiangling and invited Tanshun to preside over it, vigorously promoting the Samadhi of Buddha Recitation. In the second year of Yuanjia in the Song Dynasty, he bid farewell to the assembly and passed away while seated, with a strange fragrance filling the room.

Sengrui

Sengrui of the Jin Dynasty was from Jizhou. He traveled and studied in various places, going as far as Tianzhu (India). After returning to Guanzhong, he followed Dharma Master Kumarajiva, learning the meaning of the scriptures. Later, he participated in the Lotus Society of Mount Lu. In the sixteenth year of Yuanjia in the Song Dynasty, he suddenly told everyone, 'I am about to depart.' He faced west, joined his palms, and passed away. The assembly saw a golden lotus flower appear in front of Sengrui's bed, which vanished in an instant, and colorful fragrant smoke emanated from his room.

Tanheng

Tanheng of the Jin Dynasty was from Hedong. As a child, he followed Yuan Gong (Huiyuan) to become a monk. He was well-versed in both internal and external scriptures. Since entering Mount Lu, he devoted himself to Buddha Recitation. In the fourteenth year of Yixi, he sat upright, joined his palms, and passed away while loudly reciting the Buddha's name.

Daobing

Daobing of the Jin Dynasty was from Yingchuan. As a child, he studied under Yuan Gong (Huiyuan), mastering the sutras and precepts. His words and actions were consistent. He diligently studied the Samadhi of Buddha Recitation without interruption. In the fourteenth year of Yixi, Wang Qian, the Governor of Yuzhang, entered the mountain to pay respects and requested him to succeed Master Yuan's position. The assembly all revered him. In the twelfth year of Yuanjia, he gathered the assembly to recite the Buddha's name together and passed away peacefully in his seat.

Eulogy: Words and actions in accord, this is what is meant by the mind and mouth both reciting the Buddha's name. If one listens to his words, they are correct, but if one examines his actions, they are not. Yet, he hopes for rebirth in the Pure Land. Who is he trying to deceive?

Tanshen

Tanshen of the Jin Dynasty was from Guangling. As a child, he studied under Yuan Gong (Huiyuan), diligently cultivating the Pure Land practice, and was also skilled in lecturing on the scriptures. His commentary on the 'Vimalakirti Sutra' is circulated in the world.

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。元嘉十七年。趺坐唸佛而逝。

道敬

晉道敬。瑯玡人。祖凝之刺江州。因從遠公出家年十七。博通經論。日記萬言。篤志唸佛。蚤夜弗替。宋永初元年。謂眾曰。先師見命。吾其行矣。端坐唱佛而化。眾見光明滿室。彌時方滅。

贊曰。沖年高才。鮮不自恃。而篤志唸佛。非宿植凈因者乎。今沙彌略涉經論。我慢放逸。白首而無歸。不得已而談西方晚矣。

佛馱跋陀羅

晉佛馱跋陀羅。此云覺賢。迦維衛國人。甘露飯王之裔也。年十六博學群經。深達禪律。姚秦沙門智嚴至西域。要師達長安。演法東宮。與羅什法師上下論議。后以懸指海舶遭擯。入廬山預遠公蓮社。譯出觀佛三昧諸經。宋元嘉六年。唸佛而化。

僧濟

晉僧濟。入廬山從遠公學。達嘆曰。紹隆大法。其在爾乎。后疾篤。誠期凈土。遠遺燭一枝曰。汝可運心安養。濟執燭憑幾。停想無亂。又集眾諷凈土經。五更濟以燭授弟子元弼。令隨眾行道。頃之。覺自秉一燭。乘空而行。見阿彌陀佛。接置於掌。遍至十方。歘然而覺。且悲且慰。自省四大。了無疾苦。明夕。忽起立。目逆虛空。如有所見。須臾還臥。容色愉悅。謂傍人曰。吾行矣。右脅而逝。時方炎暑。三日而體不變。異香郁然。

贊曰。濟

【現代漢語翻譯】 現代漢語譯本：元嘉十七年，他跏趺而坐，唸佛往生。

道敬

晉代的道敬，是瑯琊人。他的祖父凝之曾任江州刺史。道敬十七歲時跟隨遠公出家，廣泛通曉經論，每日能記住一萬字。他堅定地念佛，早晚不懈。宋永初元年，他對眾人說：『先師召喚我，我該走了。』他端坐著唱唸佛號而逝。眾人看見光明充滿整個房間，過了很久才消失。

贊曰：年輕有才華的人，很少不自恃的，而道敬卻能堅定地念佛，這難道不是前世就種下了凈土的因緣嗎？現在有些沙彌稍微涉獵了一些經論，就變得我慢放逸，直到白髮蒼蒼也沒有歸宿，不得已才談論西方凈土，那就太晚了。

佛馱跋陀羅（Buddhabhadra，意為覺賢）

晉代的佛馱跋陀羅（Buddhabhadra），翻譯過來就是覺賢（覺賢）。他是迦維衛國人，是甘露飯王的後裔。十六歲時博學各種經典，深入瞭解禪定和戒律。姚秦的沙門智嚴到西域，邀請他到達長安，在東宮講法，與鳩摩羅什（Kumarajiva）法師互相辯論。後來因為被誣陷與海舶有關而被排斥，進入廬山，參與遠公的蓮社。他翻譯出了《觀佛三昧經》等經典。宋元嘉六年，唸佛往生。

僧濟

晉代的僧濟，進入廬山跟隨遠公學習。慧遠（Huiyuan）大師讚歎說：『弘揚大法，恐怕就在你身上了。』後來他病重，真誠地期望往生凈土。慧遠（Huiyuan）大師送給他一支蠟燭，說：『你可以用心安住在安養凈土。』僧濟拿著蠟燭，靠著幾案，心念專注沒有散亂。他又召集眾人諷誦《凈土經》。五更時分，僧濟將蠟燭交給弟子元弼，讓他跟隨眾人繞佛。一會兒，他感覺自己拿著一支蠟燭，乘空而行，看見阿彌陀佛（Amitabha），用手掌接住他，遍至十方。忽然醒來，既悲傷又欣慰。自我審視四大，了無病苦。第二天晚上，他忽然站立起來，眼睛注視著天空，好像看見了什麼。一會兒又躺下，容色愉悅，對旁邊的人說：『我要走了。』然後右脅而逝。當時正值炎熱的夏天，三天後他的身體沒有變化，異香濃郁。

贊曰：僧濟

【English Translation】 English version: In the seventeenth year of Yuanjia, he passed away while sitting in the lotus position, reciting the Buddha's name.

Daojing

Daojing of the Jin Dynasty was a native of Langya. His grandfather, Ningzhi, served as the governor of Jiangzhou. At the age of seventeen, Daojing became a monk under Yuan Gong, widely versed in scriptures and treatises, memorizing ten thousand words a day. He was steadfast in reciting the Buddha's name, never ceasing day or night. In the first year of Yongchu in the Song Dynasty, he said to the assembly, 'The late master has summoned me; I am about to depart.' He sat upright, chanting the Buddha's name, and passed away. The assembly saw light filling the entire room, which dissipated after a long time.

Eulogy: Young people with great talent rarely lack self-regard, but Daojing was steadfast in reciting the Buddha's name. Was this not due to planting pure causes in previous lives? Now, some novices, having only superficially studied scriptures and treatises, become arrogant and unrestrained, reaching old age without a refuge. It is too late to talk about the Western Pure Land only when there is no other choice.

Buddhabhadra (meaning 'Awakened Worthy')

Buddhabhadra of the Jin Dynasty, which translates to 'Juexian' (覺賢, Awakened Worthy). He was a native of Kapilavastu, a descendant of King Ganlu Fan. At the age of sixteen, he was learned in various scriptures and deeply understood meditation and precepts. The Shramana Zhiyan of the Yao Qin Dynasty went to the Western Regions and invited him to Chang'an, where he lectured in the Eastern Palace, debating with Master Kumarajiva. Later, he was ostracized due to false accusations involving a sea vessel and entered Mount Lu, participating in Yuan Gong's Lotus Society. He translated scriptures such as the 'Contemplation of Buddha Samadhi Sutra'. In the sixth year of Yuanjia in the Song Dynasty, he passed away while reciting the Buddha's name.

Sengji

Sengji of the Jin Dynasty entered Mount Lu to study under Yuan Gong. Master Huiyuan praised him, saying, 'The propagation of the great Dharma probably rests on you.' Later, he became seriously ill, sincerely hoping to be reborn in the Pure Land. Huiyuan gave him a candle, saying, 'You can focus your mind on dwelling in the Land of Bliss.' Sengji held the candle, leaned on a table, and focused his mind without distraction. He also gathered the assembly to chant the 'Pure Land Sutra'. At the fifth watch, Sengji gave the candle to his disciple Yuanbi, instructing him to follow the assembly in circumambulating the Buddha. After a while, he felt himself holding a candle, traveling through the air, and saw Amitabha Buddha, who received him in his palm, reaching all ten directions. Suddenly, he awoke, both saddened and comforted. Examining his four elements, he felt no illness or suffering. The next evening, he suddenly stood up, his eyes fixed on the sky, as if seeing something. After a while, he lay down again, his face joyful, and said to those nearby, 'I am leaving.' Then he passed away lying on his right side. It was the height of summer, but his body remained unchanged for three days, with a rich, unusual fragrance.

Eulogy: Sengji

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以聖師指示。而生凈土。然則臨終助念。孰曰無功乎。而留龕溽暑。體發異香。梵行之精堅驗矣。

慧恭

晉慧恭。豫章酆城人。與慧蘭僧光等同學。蘭光繫念凈土。臨終皆有奇應。又五年恭病篤。雨淚叩頭。誓心安養。念不少間。見阿彌陀佛。以金臺前迎。恭乘其上。又見蘭等。于臺上光明中。告曰。長老受生已居上品。吾等不勝喜慰。恨五濁淹延。相依之晚耳。恭欣然奮迅而逝。

慧虔

晉慧虔。少出家戒行精確。義熙年中。投山陰嘉祥寺。苦身率眾后寢疾。屬想安養。祈誠觀音。北寺有凈嚴尼者。宿德篤行。夜夢觀音從西郭門入。清輝妙狀。光映日月。幢幡華蓋。七寶莊嚴。尼驚異作禮。問大士何往。答云。往嘉祥迎虔公耳。虔疾雖困。神色如常侍者皆聞異香。泊然而化。

贊曰。臨終見佛。或疑純是自己想心。今他人亦見之何也。當知感應道交。不可思議。慎哉言乎。

僧顯

晉竺僧顯。南遊江左。遇疾屬緣西方。虔苦不替。見阿彌陀佛。光照己身。所患皆愈。即起沐浴。為傍人說所見。並陳誡因果。辭意剴切。明晨端坐而化。

贊曰。懈怠比丘。遇有疾則曰。吾力且憊。待平復已。然後唸佛。不知唸佛。為度老病。有疾唸佛。今正是時。而顯以念力。既

【現代漢語翻譯】 現代漢語譯本： 依仗聖師的指示，往生凈土。既然如此，臨終助念，誰能說沒有功德呢？而且遺體停留在龕中，在溽熱的暑天里，散發出奇異的香氣，這是梵行精進堅定的驗證啊。 慧恭 晉代的慧恭法師，是豫章酆城人。與慧蘭、僧光等一起學習。慧蘭、僧光心繫凈土，臨終時都有奇異的瑞相。又過了五年，慧恭病重，流著眼淚叩頭，發誓往生安養凈土，唸佛沒有絲毫間斷。他看見阿彌陀佛（Amitabha Buddha），用金臺前來迎接。慧恭乘坐在金臺上，又看見慧蘭等，在臺上的光明中，告訴他說：『長老往生后已經居住在上品，我們非常歡喜安慰。只恨我們被五濁惡世所耽誤，相互依靠得太晚了。』慧恭欣然振奮而逝。 慧虔 晉代的慧虔法師，年少出家，戒行精嚴。義熙年間，前往山陰的嘉祥寺。他刻苦修行，帶領大眾。後來生病，一心向往安養凈土，虔誠祈求觀音（Avalokitesvara）。北寺有一位凈嚴比丘尼，宿有德行，夜裡夢見觀音菩薩從西郭門進入，清凈的光輝和美妙的相狀，光芒照耀日月。幢幡華蓋，用七寶莊嚴。比丘尼驚異地作禮，問大士要到哪裡去。觀音菩薩回答說：『前往嘉祥寺迎接慧虔法師。』慧虔雖然病得很重，但神色如常，侍者都聞到奇異的香氣。他安然而逝。 贊曰：臨終見到佛，有人或許懷疑這純粹是自己心中的想像。現在其他人也看見了，這是為什麼呢？應當知道感應道交，不可思議。要謹慎對待這件事啊。 僧顯 晉代的竺僧顯法師，南遊到江左。生病時一心歸向西方，虔誠懇切，從不懈怠。他看見阿彌陀佛，光芒照耀自身，所有的疾病都痊癒了。他立刻起身沐浴，為身邊的人講述自己所見到的景象，並懇切地陳述因果報應的道理。第二天早晨，他端坐而逝。 贊曰：懈怠的比丘，遇到生病就說：『我身體疲憊，等恢復了以後，再念佛。』卻不知道唸佛是爲了度脫老病，有病時念佛，現在正是時候。而僧顯用唸佛的力量，既然

【English Translation】 English version: Relying on the instructions of the Holy Teacher, one is reborn in the Pure Land. In that case, who can say that assistance with reciting the Buddha's name at the time of death is without merit? Moreover, the body remained in the reliquary, emitting a strange fragrance in the sweltering heat, which is a testament to the diligence and steadfastness of his pure conduct. Huigong (慧恭) The Venerable Huigong of the Jin Dynasty was a native of Fengcheng, Yuzhang. He studied with Huilan (慧蘭), Sengguang (僧光), and others. Huilan and Sengguang were mindful of the Pure Land, and both had extraordinary responses at the time of their death. Five years later, Huigong became seriously ill, shedding tears and kowtowing, vowing to be reborn in the Land of Peace and Nourishment. His recitation of the Buddha's name was without the slightest interruption. He saw Amitabha Buddha (阿彌陀佛), who came to greet him with a golden platform. Huigong rode on it and also saw Huilan and others in the light on the platform, who told him, 'Elder, having been reborn, you already reside in the highest rank. We are extremely happy and comforted. We only regret that we were delayed by the five defilements and that we relied on each other so late.' Huigong departed joyfully and vigorously. Huiqian (慧虔) The Venerable Huiqian of the Jin Dynasty left home at a young age and was precise in his observance of the precepts. During the Yixi era, he went to Jiaxiang Temple (嘉祥寺) in Shanyin. He practiced austerities and led the assembly. Later, he fell ill, longing for the Land of Peace and Nourishment, and sincerely praying to Avalokitesvara (觀音). There was a nun named Jingyan (凈嚴) in the North Temple, who had accumulated virtue and practiced diligently. At night, she dreamed that Avalokitesvara entered through the West Guo Gate, with pure radiance and wondrous form, the light illuminating the sun and moon. Banners, canopies, and parasols were adorned with the seven treasures. The nun was astonished and paid homage, asking the Great Being where he was going. Avalokitesvara replied, 'I am going to Jiaxiang Temple to welcome the Venerable Qian.' Although Qian was seriously ill, his expression was as usual, and the attendants all smelled a strange fragrance. He transformed peacefully. Commentary: When people see the Buddha at the time of death, some may suspect that it is purely their own imagination. Now that others have also seen it, why is that? It should be known that the interaction of feeling and response is inconceivable. Be cautious in speaking about this. Sengxian (僧顯) The Venerable Zhusengxian (竺僧顯) of the Jin Dynasty traveled south to Jiangzuo. When he fell ill, he wholeheartedly turned towards the West, sincerely and diligently without ceasing. He saw Amitabha Buddha, whose light illuminated his body, and all his illnesses were healed. He immediately got up, bathed, and told the people around him what he had seen, and earnestly explained the principles of cause and effect. The next morning, he sat upright and passed away. Commentary: A lazy monk, when encountering illness, says, 'My strength is exhausted. I will wait until I recover and then recite the Buddha's name.' He does not know that reciting the Buddha's name is for liberation from old age and illness. Reciting the Buddha's name when ill is precisely the right time. And Sengxian, with the power of recitation, since

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愈其疾。復得往生。賢哉。

慧通

晉慧通。從涼州慧紹禪師。咨受禪法。祈心安養。微疾。于禪定中。見一人形甚端嚴。語通云。良時至矣。俄而見阿彌陀佛光明燁然。定起以告同學。安然而化。異香三日乃歇。

法琳

晉法琳。臨邛人。專精戒品。止成都靈建寺修凈業。常持彌陀觀音二經。轉誦之時。輒見一偉貌沙門。屹然在前。建武二年寢疾。注念西方。禮懺不息。見諸賢聖皆集空中。合掌而逝。

贊曰。琳誦經有沙門現前。蓋誠感耳無足為異。其生西方。不繫乎是。修凈業者。毋取相希慕焉。

曇鑒

宋曇鑒。平生片善。迴向西方。誓願見佛。一日定中。見阿彌陀佛。水灑其面。曰滌汝塵垢。浴汝心念。及汝身口。皆悉嚴凈。又于瓶中。出蓮花一枝授之。定起乃與寺僧敘別。夜漸深。獨步廊下唸佛。至五鼓。其聲彌厲及明。弟子依常問訊。趺坐不動。就而視之。逝矣。

僧柔

齊僧柔。學方等諸經。惟以凈業為懷。卒之日見化佛千數。室內外俱聞異香。西向敬禮而化。

慧光

齊慧光。居洛陽。著華嚴涅槃十地等疏。妙盡權實之旨。一日有疾。見天眾來迎。光曰。我所愿歸安養耳。已而凈土化佛。充滿虛空。光曰。惟愿我佛攝受。遂我

【現代漢語翻譯】 現代漢語譯本 病就好了，並且能夠往生西方極樂世界，真是賢德啊。

慧通

晉代的慧通，跟隨涼州的慧紹禪師，請教並接受禪法，祈求心能安住在清凈的境界。他患了小病，在禪定中，見到一個人形貌非常端正莊嚴，告訴慧通說：『好的時機到了。』不久就見到阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）光明熾盛。慧通從禪定中起來，告訴了他的同學，然後安詳地去世了。奇異的香味過了三天後才消散。

法琳

晉代的法琳，是臨邛人。他專心致力於戒律，住在成都靈建寺修習凈土法門。他經常持誦《彌陀經》（Amitabha Sutra）和《觀音經》（Avalokiteśvara Sutra）。在轉讀誦經的時候，常常看見一位容貌偉岸的沙門（Śrāmaṇa，出家修道者）屹立在眼前。建武二年，他生病了，專心致志地憶念西方極樂世界，禮拜懺悔不停歇。他看見諸位賢聖都聚集在空中，合掌而去世。

讚語說：法琳誦經時有沙門顯現，大概是至誠感應所致，這沒有什麼可奇怪的。他往生西方極樂世界，並不取決於這件事。修習凈土法門的人，不要追求這種表面的現象，互相羨慕。

曇鑒

宋代的曇鑒，平生所做的微小善事，都回向西方極樂世界，發誓要見到佛。有一天在禪定中，他見到阿彌陀佛，用水灑在他的臉上，說：『洗滌你的塵垢，洗浴你的心念，以及你的身口，都使它們嚴謹清凈。』又從瓶中取出一枝蓮花授給他。曇鑒從禪定中起來，就和寺廟裡的僧人敘別。夜晚漸漸深了，他獨自在廊下唸佛。到了五更天，他的唸佛聲音更加洪亮。天亮時，弟子像往常一樣問候他，他卻跏趺而坐，一動不動。走近去看，已經去世了。

僧柔

齊代的僧柔，學習《方等經》（Vaipulya Sutra）等經典，只以修習凈土法門為懷。臨終時，他看見數千尊化佛。室內外都聞到奇異的香味。他面向西方，恭敬禮拜而去世。

慧光

齊代的慧光，住在洛陽。他撰寫了《華嚴經》（Avataṃsaka Sūtra）、《涅槃經》（Nirvana Sutra）、《十地經》（Daśabhūmika Sūtra）等疏，精妙地闡述了權巧方便和真實究竟的宗旨。有一天他生病了，看見天眾前來迎接。慧光說：『我所希望的是歸往安養凈土。』不久，凈土的化佛，充滿了虛空。慧光說：『只希望我佛攝受我，成就我的願望。』

【English Translation】 English version His illness was cured, and he was able to be reborn in the Western Pure Land. How virtuous!

Hui Tong

Hui Tong of the Jin Dynasty followed Chan Master Hui Shao of Liangzhou, consulted and received Chan teachings, and prayed for peace and nourishment of his mind. Suffering from a minor illness, in meditation, he saw a person of very dignified appearance, who told Hui Tong, 'The good time has arrived.' Soon after, he saw Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land) with radiant light. He arose from meditation and told his fellow practitioners, then passed away peacefully. The extraordinary fragrance lingered for three days before dissipating.

Fa Lin

Fa Lin of the Jin Dynasty, a native of Linqiong, devoted himself to the precepts. He stayed at Lingjian Temple in Chengdu, cultivating Pure Land practices. He often recited the Amitabha Sutra (Amitabha Sutra) and the Avalokiteśvara Sutra (Avalokiteśvara Sutra). During his recitations, he would often see a majestic Śrāmaṇa (Śrāmaṇa, a renunciate) standing before him. In the second year of Jianwu, he fell ill. Focusing his mind on the West, he prostrated and repented without ceasing. He saw all the sages gathered in the sky, and he passed away with his palms together.

The eulogy says: Fa Lin's recitation of the scriptures caused a Śrāmaṇa to appear, probably due to his sincere response. There is nothing strange about it. His rebirth in the Western Pure Land does not depend on this. Those who cultivate Pure Land practices should not seek after such appearances and admire them.

Tan Jian

Tan Jian of the Song Dynasty, turned all the small good deeds he did in his life towards the Western Pure Land, vowing to see the Buddha. One day in meditation, he saw Amitabha Buddha, who sprinkled water on his face, saying, 'Wash away your defilements, bathe your mind, and purify your body and speech.' Then, from a vase, he took out a lotus flower and gave it to him. Tan Jian arose from meditation and bid farewell to the monks in the temple. As the night deepened, he walked alone in the corridor, reciting the Buddha's name. By the fifth watch, his voice became even louder. At dawn, his disciple greeted him as usual, but he sat in the lotus position, unmoving. Approaching him, they saw that he had passed away.

Seng Rou

Seng Rou of the Qi Dynasty studied the Vaipulya Sutra (Vaipulya Sutra) and other scriptures, cherishing only the cultivation of Pure Land practices. On the day of his death, he saw thousands of manifested Buddhas. Both inside and outside the room, an extraordinary fragrance was smelled. He faced west, respectfully bowed, and passed away.

Hui Guang

Hui Guang of the Qi Dynasty lived in Luoyang. He wrote commentaries on the Avataṃsaka Sūtra (Avataṃsaka Sūtra), the Nirvana Sutra (Nirvana Sutra), and the Daśabhūmika Sūtra (Daśabhūmika Sūtra), exhaustively elucidating the principles of expedient means and ultimate reality. One day he fell ill and saw heavenly beings coming to greet him. Hui Guang said, 'What I desire is to return to the Land of Bliss.' Soon after, the manifested Buddhas of the Pure Land filled the sky. Hui Guang said, 'I only wish that the Buddha would receive me and fulfill my vow.'

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本願。即彈指罄咳。言氣俱盡。

贊曰。天多欲樂。兼有女人非解脫處。古謂。假饒修到非非想不若。西方歸去來。是以贊凈土者。謂上品即發彼岸。下生猶勝天宮。今光于命盡之際。而詳審堅固所愿確然。可謂明且勇矣。

慧進

齊慧進。居高座寺。誓誦法華。造經百部。愿回此業得生安養。后聞空中告曰。汝愿已足。必得往生。無病而卒。

道珍

梁道珍。住廬山修凈業。夢有人乘船海中。問之。云往彌陀佛國。珍乞隨行。船人云。汝未營浴室。及誦彌陀經。未可也。覺而浴僧誦經。歷年不輟。忽房內池面。降白銀臺。因默記其事。書經函中。命盡之夕。半山以上。如烈火千炬。交相輝映。邑人遙見。謂是諸王禮覲。及旦乃聞珍卒。后檢經函。知珍瑞應。宜生凈土久矣。

贊曰。遠公三睹聖相而不言。珍公池降銀臺而默記。古德之厚重類如此。彼淺丈夫者。才有少異。曉曉自鳴。小則失其所有。大則增其魔事矣。可弗慎諸。

神鸞

後魏曇鸞。少游五臺。感靈異出家。而性嗜長生。受陶隱君仙經十卷。后遇菩提流支。乃問曰。佛有長生不死術乎。支笑曰。長生不死。吾佛道也。乃授十六觀經曰。學此則三界無復生。六道無復往。其為壽也。河沙劫石。莫能比焉

【現代漢語翻譯】 現代漢語譯本 本願。即在臨終時，即使彈指、清嗓的力氣都沒有了，意味著氣息完全耗盡的時候所發的愿。

讚語說：天界雖然有很多享樂，但也有女色，不是解脫的地方。古人說：『假如你修行到非非想處天，也不如往生西方極樂世界。』因此讚歎凈土的人說，上品往生的人立即到達彼岸，下品往生也勝過生在天宮。現在慧光法師在生命將盡的時候，詳細審視並堅定自己的願望，確實可以稱得上是明智而勇敢了。

慧進

齊代的慧進法師，住在高座寺，發誓誦讀《法華經》，抄寫了一百部經書，愿以此功德迴向往生安養凈土。後來聽到空中傳來聲音說：『你的願望已經足夠了，必定能夠往生。』之後無病而終。

道珍

梁代的道珍法師，住在廬山修行凈土法門。夢中有人乘船在海中，問他去哪裡，回答說去彌陀佛國。道珍請求一同前往，船上的人說：『你還沒有營建浴室，也沒有誦讀《彌陀經》，還不能去。』醒來后，道珍就為僧眾建造浴室，誦讀《彌陀經》，多年不間斷。忽然有一天，房內的池塘水面上，降下一個白銀臺。於是默默地記下這件事，寫在經書的函套中。臨命終的晚上，半山以上，如同燃燒著千百支火炬，交相輝映。當地人遠遠地看見，以為是諸位國王來朝拜。到早晨才知道道珍法師已經去世。後來檢查經書函套，才知道道珍法師的瑞相，本來就應該往生凈土很久了。

讚語說：遠公（慧遠大師）多次見到聖相而不說，珍公（道珍法師）池塘降下銀臺而默默記下。古代高僧的厚重謹慎就是這樣。那些淺薄的人，稍微有一點不同尋常之處，就到處炫耀。小的會失去他所擁有的，大的會增加他的魔障。能不謹慎嗎？

神鸞

後魏的曇鸞法師，年輕時遊歷五臺山，感應到靈異而出家。但他喜歡長生之術，接受了陶隱居（陶弘景）的仙經十卷。後來遇到菩提流支（Bodhiruci），就問：『佛法中有長生不死之術嗎？』菩提流支笑著說：『長生不死，是我們的佛道啊。』於是傳授《十六觀經》說：『學習這個，就可以在三界中不再受生，在六道中不再輪迴。它的壽命，即使是恒河沙數般的劫數，也無法相比啊。』

【English Translation】 English version Original Vow. This refers to the vow made at the very end of life, when even the strength to snap fingers or clear the throat is gone, signifying that one's breath is completely exhausted.

The eulogy says: The heavens have many sensual pleasures and also women, not a place of liberation. The ancients said, 'Even if you cultivate to the realm of neither perception nor non-perception, it is not as good as returning to the Western Pure Land.' Therefore, those who praise the Pure Land say that those who are reborn in the highest grade immediately reach the other shore, and those who are reborn in the lowest grade are still superior to being born in the heavenly palaces. Now, Dharma Master Huiguang, at the moment of his life's end, carefully examines and firmly establishes his vows, which can truly be called wise and courageous.

Huijin

Huijin of the Qi Dynasty lived in Gaozuo Temple. He vowed to recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and created one hundred copies of scriptures, vowing to dedicate this merit to be reborn in the Land of Peace and Nourishment (An'yang, Sukhavati). Later, he heard a voice in the air saying, 'Your vow is sufficient; you will surely be reborn.' He passed away without illness.

Daozhen

Daozhen of the Liang Dynasty lived on Mount Lu and cultivated the Pure Land practice. In a dream, he saw someone riding a boat in the sea. When asked where he was going, the person replied that he was going to the Buddha Land of Amitābha (Amitāyus). Daozhen begged to go with him, but the boatman said, 'You have not yet built a bathhouse or recited the Amitābha Sūtra, so you cannot go yet.' Upon awakening, Daozhen built a bathhouse for the monks and recited the Amitābha Sūtra, without ceasing for many years. Suddenly, a silver platform descended on the surface of the pond in his room. He silently recorded this event and wrote it in the scripture box. On the evening of his death, above half the mountain, it was as if a thousand torches were burning brightly, illuminating each other. The villagers saw it from afar and thought it was the kings coming to pay homage. In the morning, they heard that Daozhen had passed away. Later, when they examined the scripture box, they knew that Daozhen's auspicious signs indicated that he should have been reborn in the Pure Land long ago.

The eulogy says: Venerable Yuan (Huiyuan) saw the holy form several times but did not speak of it, and Venerable Zhen (Daozhen) saw the silver platform descend into the pond and silently recorded it. The profound and cautious nature of the ancient virtuous ones was like this. Those shallow people, with only a little unusual ability, boast everywhere. The small will lose what they have, and the large will increase their demonic affairs. Can one not be careful?

Shenluan

Tanluan of the Later Wei Dynasty traveled to Mount Wutai in his youth and, feeling a spiritual response, left home to become a monk. However, he was fond of the art of longevity and received ten volumes of immortal scriptures from Tao Hongjing. Later, he met Bodhiruci (Bodhiruci) and asked, 'Is there an art of immortality in Buddhism?' Bodhiruci smiled and said, 'Immortality is our Buddhist path.' He then taught the Sixteen Contemplations Sutra (Amitāyurdhyāna Sūtra), saying, 'By learning this, one will no longer be born in the Three Realms or transmigrate in the Six Paths. Its lifespan is such that even countless kalpas like the sands of the Ganges cannot compare.'

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。此吾金仙氏之長生也。鸞大喜。遂焚仙經而修凈業。寒暑疾痛曾無少懈。魏主號為神鸞。一夕室中見梵僧。謂曰。吾龍樹也。久居凈土。以汝同志故來相見。鸞自知時至。集眾教誡曰。勞生役役。其止無日。地獄諸苦。不可以不懼。九品凈業。不可以不修。因令弟子高聲唸佛。西向稽顙而終。眾聞天樂自西而來。良久乃已。

贊曰。黃冠者恒言曰。釋氏有死。神仙長生。今支公謂佛有長生。仙無長生。此論痛快簡當。高出千古。鸞法師舍偽歸真。如脫敝屣。豈非宿有正因者哉。

智者大師

隋智顗。號智者大師。穎川人。孩幼之時。見像即禮。逢僧必拜。十八出家于果愿寺。后禮南嶽思大禪師。弘法緣畢。在剡東石城寺。將入滅謂弟子曰。吾知命在此。不復前進。輟斤絕弦於今日矣。唱觀無量壽佛經題竟。復曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔者。尚得往生。況戒定熏修。聖行道力。功不唐捐矣。智朗請云。未審大師證入何位。沒此何生。師曰。吾不領眾。必凈六根。損己利人。但登五品。汝問何生者。吾諸師友。侍從觀音。皆來迎我。言訖唱三寶名。如入三昧。

贊曰。大師道德崇重一家教觀。萬代宗仰。而舍壽之際。惟西方是歸。乃至疏觀經。著十疑

【現代漢語翻譯】 現代漢語譯本： 這就是金仙氏的長生之術。鸞非常高興，於是焚燒了仙經，專修凈土法門。無論寒暑疾病，從未有絲毫懈怠。魏主尊稱他為神鸞。一天晚上，他在房中見到一位梵僧，僧人說：『我是龍樹（Nāgārjuna，佛教中觀學派創始人）。我長久居住在凈土，因為與你志同道合，所以特來相見。』鸞自知往生時辰已到，召集眾人教誡說：『眾生奔波勞碌，沒有停止的一天。地獄的各種苦難，不可以不畏懼。九品往生的凈業，不可以不修習。』於是令弟子高聲唸佛，自己面向西方，叩頭而終。眾人聽到天樂從西方而來，良久才停止。

讚語說：那些道士常常說：『佛教徒有死亡，神仙能長生。』現在支遁（Zhīdùn）說佛有長生，神仙沒有長生。這個論斷痛快簡明，遠超古人。鸞法師捨棄虛偽，歸向真理，如同丟掉破鞋，這難道不是因為他前世就種下了正確的因緣嗎？

智者大師

隋朝的智顗（Zhìyǐ）被稱為智者大師，是穎川人。他小時候，見到佛像就禮拜，遇到僧人必定頂禮。十八歲在果愿寺出家，後來師從南嶽思大禪師。弘法因緣結束后，在剡縣東邊的石城寺，將要入滅時對弟子們說：『我知道我的壽命就在這裡了，不會再前進了。』就像鐘磬停止敲擊，琴瑟斷了弦一樣。他唱完《觀無量壽佛經》的題目后，又說：『四十八愿（forty-eight vows of Amitābha），莊嚴了凈土，華麗的蓮池，珍貴的樹木，容易前往卻沒有多少人去。即使是面臨地獄之火顯現，只要一念懺悔的人，尚且能夠往生，更何況是持戒修定，熏習聖道，所具有的功德不會白白浪費。』智朗請教說：『不知道大師證入了什麼果位，命終之後將往生何處？』智顗大師說：『我如果沒有領眾，必定能夠清凈六根（six roots of perception）。現在我損己利人，只能證入五品位（fifth level of faith）。你問我將往生何處，我的諸位師友，侍從觀音菩薩（Avalokiteśvara），都來迎接我了。』說完，他唱唸三寶（Three Jewels）的名號，如同進入三昧（Samadhi）一般。

讚語說：智者大師的道德崇高，他所創立的天臺宗的教義和觀行方法，為萬世所宗仰。而他在捨棄壽命之際，一心歸向西方凈土，甚至還撰寫了《觀經疏》和《十疑論》。

【English Translation】 English version: This is the method of immortality of the Golden Immortal. Luan was overjoyed and burned the scriptures of immortality, dedicating himself to the Pure Land practice. He never slacked, regardless of cold, heat, illness, or pain. The ruler of Wei honored him as Divine Luan. One night, he saw a Brahman monk in his room, who said, 'I am Nāgārjuna (founder of the Madhyamaka school of Buddhism). I have long resided in the Pure Land. Because we share the same aspirations, I have come to see you.' Luan knew his time had come. He gathered the assembly and instructed them, saying, 'Sentient beings toil and labor without end. The various sufferings of hell should not be feared. The Pure Land practice for the nine grades of rebirth should not be neglected.' Then he instructed his disciples to chant the Buddha's name loudly, and he faced west, prostrated, and passed away. The assembly heard heavenly music coming from the west, which lasted for a long time before ceasing.

The eulogy says: Those Taoists often say, 'Buddhists die, but immortals live forever.' Now, Zhi Dun (Zhīdùn) says that the Buddha has eternal life, but immortals do not. This argument is straightforward and surpasses the ancients. Dharma Master Luan abandoned falsehood and returned to the truth, like discarding worn-out shoes. Isn't this because he had planted the right causes in a previous life?

Great Master Zhi Zhe

Zhiyi (Zhìyǐ) of the Sui Dynasty, known as the Great Master Zhi Zhe, was from Yingchuan. As a child, he would bow upon seeing Buddha images and prostrate before monks. At the age of eighteen, he left home at Guoyuan Temple and later studied under Great Zen Master Si of Mount Nanyue. After his Dharma propagation was complete, at Shicheng Temple east of Shan County, as he was about to enter Nirvana, he said to his disciples, 'I know my life ends here, and I will not advance further.' It is like the cessation of striking a bell or the breaking of a zither string. After chanting the title of the 'Contemplation Sutra of Immeasurable Life Buddha,' he added, 'The forty-eight vows (forty-eight vows of Amitābha) adorn the Pure Land, the jeweled lotus ponds and precious trees are easy to reach, yet few go there. Even those facing the fires of hell can still be reborn if they repent with a single thought, let alone those who cultivate precepts and meditation, and practice the holy path. Their merits will not be in vain.' Zhilang asked, 'I don't know what level the master has attained, and where will he be reborn after death?' The master said, 'If I had not led the assembly, I would have purified the six roots of perception. Now I benefit others at my own expense, and can only attain the fifth level of faith. As for where I will be reborn, my teachers and friends, attending Avalokiteśvara (Avalokiteśvara), have all come to welcome me.' After speaking, he chanted the names of the Three Jewels (Three Jewels), as if entering Samadhi (Samadhi).

The eulogy says: Great Master Zhi Zhe's virtue is lofty, and the teachings and practices of the Tiantai school he founded are revered by all generations. And at the time of relinquishing his life, he single-mindedly turned to the Western Pure Land, even writing the 'Commentary on the Contemplation Sutra' and the 'Ten Doubts'.

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論。恒於此諄諄焉。意可知矣。或曰。疏稱心觀為宗。凈土其非實歟。噫大師謂。約心觀佛。不謂無佛。如其無佛。心觀何施。正報既然。依報亦爾。學臺教者審之。

法喜

隋法喜。常行方等懺法。忽一雉索命。有神人呵曰。法師當往生凈土。豈償汝命。後於病中。發願以一生行業。迴向西方。至心念佛。即見佛菩薩來迎。端坐而化。

贊曰。經稱假使百千劫。所作業不忘。因緣會遇時。果報還自受。喜惡得以生凈土不償雉命。良由一生凈土。永絕輪迴。因緣何從而得會遇。若其忍悟無生。入塵利物。縱有報償。則所謂將頭臨白刃。一似斬春風者矣。豈與凡夫六道等耶。

章安

隋灌頂。章安人。智者大師弟子也。日以唸佛為事。臨終室有異香。遺誡弟子竟。忽起合掌。稱阿彌陀佛二大士名。奄然而化。

慧成

隋慧成。居枝江。誦彌陀經。修西方觀三十年。常坐不臥。每入定見凈土蓮臺寶樹。臨終之夕。人夢成坐蓮花。隱隱西去。

道喻

隋道喻。居開覺寺。念阿彌陀佛。日夜不廢。造像僅三寸。後於定中。見佛謂曰。汝造我像何小。喻曰。心大即大。心小即小。言訖見像。身遍滿虛空。告曰。汝當澡浴清凈明星出時。我來迎汝。至時果見佛來。光明滿

【現代漢語翻譯】 現代漢語譯本： 論：總是這樣諄諄教誨。用意是可以理解的。有人說，疏鈔稱心觀為宗，凈土難道不是實有的嗎？唉！大師說，依心觀佛，不是說沒有佛。如果真的沒有佛，心觀又施於何處呢？正報既然是這樣，依報也是這樣。學天臺宗的人要仔細思考。

法喜

隋朝的法喜法師，經常修習方等懺法。忽然有一隻雉雞來索命，有神人呵斥說：『法師將要往生凈土，哪裡會償還你的命？』後來在生病中，發願將一生的修行，迴向西方極樂世界。至誠唸佛，就看見佛菩薩前來迎接，端坐而化。

贊曰：經中說，『即使經過百千劫，所造的業也不會忘記，因緣會合的時候，果報還是要自己承受。』法喜法師能夠往生凈土而不償還雉雞的命，是因為一生修習凈土法門，永遠斷絕了輪迴。因緣又從哪裡能夠會合呢？如果能夠忍受並覺悟到無生，進入世間利益眾生，即使有報償，那也就像『將頭面對白刃，也好像斬斷春風』一樣。難道能和凡夫在六道中輪迴相提並論嗎？

章安

隋朝的灌頂法師（智者大師的弟子，章安人），每天以唸佛為功課。臨終時，房間里有奇異的香味。遺囑告誡弟子完畢后，忽然起身合掌，稱念阿彌陀佛和兩位大士的名號，安詳地圓寂了。

慧成

隋朝的慧成法師，住在枝江，誦讀《彌陀經》，修習西方觀三十年。經常坐著不躺下。每次入定，都能看見凈土的蓮臺寶樹。臨終的晚上，有人夢見慧成法師坐在蓮花上，隱隱地向西方而去。

道喻

隋朝的道喻法師，住在開覺寺，念阿彌陀佛，日夜不停。造的佛像只有三寸高。後來在禪定中，看見佛對他說：『你造我的像為什麼這麼小？』道喻法師說：『心大就大，心小就小。』說完，看見佛像，身形遍滿虛空。佛告訴他：『你應當沐浴清凈，在啟明星出現的時候，我來迎接你。』到時果然看見佛來，光明充滿 English version: Treatise: He always earnestly taught this. His intention is clear. Someone might say, the commentary states that 'mind contemplation' (心觀) is the main principle, so isn't Pure Land (凈土) unreal? Alas! The Master said, 'Relying on mind to contemplate the Buddha (佛), doesn't mean there is no Buddha.' If there truly were no Buddha, where would the mind contemplation be applied? Since the primary reward (正報) is like this, the dependent reward (依報) is also like this. Those who study the Tiantai (天臺) teachings should carefully consider this.

Fa Xi

During the Sui Dynasty, the monk Fa Xi (法喜) constantly practiced the Fang Deng Repentance Dharma (方等懺法). Suddenly, a pheasant came seeking its life. A divine being scolded, 'The Dharma Master is about to be reborn in the Pure Land, how could he repay your life?' Later, during his illness, he vowed to dedicate his entire life's practice towards the Western Pure Land. With utmost sincerity, he recited the Buddha's name and immediately saw the Buddha and Bodhisattvas coming to greet him. He sat upright and passed away.

Praise: The sutra says, 'Even after hundreds of thousands of kalpas (劫), the karma created will not be forgotten. When the conditions meet, the karmic retribution will still be received.' Fa Xi (法喜) was able to be reborn in the Pure Land without repaying the pheasant's life because his lifelong practice of the Pure Land path permanently severed the cycle of rebirth. How could the conditions ever meet again? If one can endure and awaken to non-birth (無生), entering the world to benefit beings, even if there is retribution, it would be like 'facing a white blade with one's head, it's like cutting through the spring breeze.' How can this be compared to ordinary beings in the six realms (六道)?

Zhang An

During the Sui Dynasty, Guan Ding (灌頂) (a disciple of Zhi Zhe Master (智者大師), from Zhang An (章安)), made reciting the Buddha's name his daily practice. At the time of his death, there was an unusual fragrance in his room. After finishing his final instructions to his disciples, he suddenly rose, joined his palms, and recited the names of Amitabha Buddha (阿彌陀佛) and two great Bodhisattvas. He peacefully passed away.

Hui Cheng

During the Sui Dynasty, Hui Cheng (慧成) lived in Zhijiang (枝江). He recited the Amitabha Sutra (彌陀經) and practiced Western Contemplation (西方觀) for thirty years. He constantly sat and did not lie down. Every time he entered samadhi (定), he would see the lotus platform and jeweled trees of the Pure Land. On the evening of his death, someone dreamed that Hui Cheng (慧成) was sitting on a lotus flower, faintly heading west.

Dao Yu

During the Sui Dynasty, Dao Yu (道喻) lived in Kaijue Temple (開覺寺). He recited Amitabha Buddha's (阿彌陀佛) name day and night without ceasing. He made an image of the Buddha that was only three inches tall. Later, in meditation, he saw the Buddha say to him, 'Why is the image you made of me so small?' Dao Yu (道喻) replied, 'If the mind is large, then it is large; if the mind is small, then it is small.' After he spoke, he saw the Buddha's image, its body filling all of space. The Buddha told him, 'You should bathe and purify yourself. When the morning star appears, I will come to greet you.' At that time, he indeed saw the Buddha coming, filled with light

【English Translation】 Treatise: He always earnestly taught this. His intention is clear. Someone might say, the commentary states that 'mind contemplation' (心觀) is the main principle, so isn't Pure Land (凈土) unreal? Alas! The Master said, 'Relying on mind to contemplate the Buddha (佛), doesn't mean there is no Buddha.' If there truly were no Buddha, where would the mind contemplation be applied? Since the primary reward (正報) is like this, the dependent reward (依報) is also like this. Those who study the Tiantai (天臺) teachings should carefully consider this. Fa Xi During the Sui Dynasty, the monk Fa Xi (法喜) constantly practiced the Fang Deng Repentance Dharma (方等懺法). Suddenly, a pheasant came seeking its life. A divine being scolded, 'The Dharma Master is about to be reborn in the Pure Land, how could he repay your life?' Later, during his illness, he vowed to dedicate his entire life's practice towards the Western Pure Land. With utmost sincerity, he recited the Buddha's name and immediately saw the Buddha and Bodhisattvas coming to greet him. He sat upright and passed away. Praise: The sutra says, 'Even after hundreds of thousands of kalpas (劫), the karma created will not be forgotten. When the conditions meet, the karmic retribution will still be received.' Fa Xi (法喜) was able to be reborn in the Pure Land without repaying the pheasant's life because his lifelong practice of the Pure Land path permanently severed the cycle of rebirth. How could the conditions ever meet again? If one can endure and awaken to non-birth (無生), entering the world to benefit beings, even if there is retribution, it would be like 'facing a white blade with one's head, it's like cutting through the spring breeze.' How can this be compared to ordinary beings in the six realms (六道)? Zhang An During the Sui Dynasty, Guan Ding (灌頂) (a disciple of Zhi Zhe Master (智者大師), from Zhang An (章安)), made reciting the Buddha's name his daily practice. At the time of his death, there was an unusual fragrance in his room. After finishing his final instructions to his disciples, he suddenly rose, joined his palms, and recited the names of Amitabha Buddha (阿彌陀佛) and two great Bodhisattvas. He peacefully passed away. Hui Cheng During the Sui Dynasty, Hui Cheng (慧成) lived in Zhijiang (枝江). He recited the Amitabha Sutra (彌陀經) and practiced Western Contemplation (西方觀) for thirty years. He constantly sat and did not lie down. Every time he entered samadhi (定), he would see the lotus platform and jeweled trees of the Pure Land. On the evening of his death, someone dreamed that Hui Cheng (慧成) was sitting on a lotus flower, faintly heading west. Dao Yu During the Sui Dynasty, Dao Yu (道喻) lived in Kaijue Temple (開覺寺). He recited Amitabha Buddha's (阿彌陀佛) name day and night without ceasing. He made an image of the Buddha that was only three inches tall. Later, in meditation, he saw the Buddha say to him, 'Why is the image you made of me so small?' Dao Yu (道喻) replied, 'If the mind is large, then it is large; if the mind is small, then it is small.' After he spoke, he saw the Buddha's image, its body filling all of space. The Buddha told him, 'You should bathe and purify yourself. When the morning star appears, I will come to greet you.' At that time, he indeed saw the Buddha coming, filled with light

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室。遂坐而化。

贊曰。心大即大。心小即小。然則心穢即穢。心凈即凈審矣。而喻見一佛遍空。前僧柔慧光。見多佛遍空。蓋一即多。多即一。非有優劣也。

智舜

隋智舜。入廬山踵遠師凈業。大業初。講觀經畢。即示疾。見鸚鵡孔雀。唸佛法僧。出微妙音。告弟子曰。我今日往生矣。安然而逝。

慧海

隋慧海。住江都安樂寺。善經論。精誠唸佛。有僧道銓者。至自齊州。赍阿彌陀佛像。微妙工巧。世所未有。問之則云。此天竺雞頭摩寺五通菩薩。乘空往彼安樂世界。圖繪而來。海感慶逢遇虔篤禮敬。乃睹神光照爍。於是模寫懇苦。愿生彼國。后微疾。夜忽起。依常面西禮竟。跏趺至曉而逝。儼然如生。

贊曰。極樂世界過此十萬億佛土。亦非乘空所可到者。慧海之精誠感佛。彼道銓安知。非凈土之賢聖乎。

法智

隋法智。髫年出家。晚歲聞徑直之門。莫如唸佛。乃謂人曰。我聞。經言。犯一吉羅。歷一中劫。入地獄可信。又言。一稱阿彌陀佛。滅八十億劫生死重罪。則未之信。有明者示云。汝大邪見。俱是佛言。何得不信。遂於國清寺兜率臺。晝夜精勤唸佛。忽辭道俗云。某生西方去也。中夜無疾而化。時有金色光明。照數百里。江上漁人謂是天曉。遲

【現代漢語翻譯】 現代漢語譯本： 室。於是坐化圓寂。

讚語說：心大則大，心小則小。如此說來，心污穢則污穢，心清凈則清凈，這是確定的道理。有人譬喻見到一尊佛就遍滿虛空，之前的僧人柔慧光，見到多尊佛也遍滿虛空。其實一即是多，多即是一，沒有優劣之分。

智舜

隋朝的智舜，進入廬山追隨遠公（慧遠大師）修習凈業。大業初年，講完《觀經》后，就示現生病。他看見鸚鵡、孔雀唸誦佛、法、僧的名號，發出微妙的聲音。他告訴弟子們說：『我今天就要往生了。』然後安詳地去世了。

慧海

隋朝的慧海，住在江都安樂寺，擅長經論，精誠唸佛。有位名叫道銓的僧人，從齊州來到這裡，帶來一尊阿彌陀佛（Amitabha）像，非常精妙，世上從未見過。問他這佛像的來歷，他說：『這是天竺（India）雞頭摩寺的五通菩薩（Five-神通 Bodhisattva），乘空前往彼方的安樂世界（Pure Land），描繪而來的。』慧海感動慶幸，虔誠地禮敬，於是看見神光照耀。因此他臨摹佛像，懇切地發願往生極樂世界（Pure Land）。後來他稍微生病，夜裡忽然起身，按照慣例面向西方禮拜完畢，然後結跏趺坐到天亮而去世，容貌安詳如同活著一樣。

讚語說：極樂世界（Pure Land）超過此地十萬億佛土，也不是乘空所能到達的。慧海的精誠感動了佛，那位道銓又怎麼知道，他不是凈土（Pure Land）的賢聖呢？

法智

隋朝的法智，從小就出家。晚年聽說最直接的法門，莫過於唸佛。於是他告訴別人說：『我聽說，經書上說，犯一個吉羅（slight offense），就要經歷一個中劫（intermediate kalpa），墮入地獄，這是可信的。又說，一聲稱念阿彌陀佛（Amitabha）的名號，可以消滅八十億劫生死重罪，我就不太相信。』有明白的人開示他說：『你這是大邪見。這些都是佛說的話，怎麼能不相信呢？』於是他在國清寺的兜率臺，日夜精勤唸佛。忽然向寺里的僧人和居士告別說：『我要往生西方極樂世界（Western Pure Land）去了。』半夜沒有疾病就去世了。當時有金色的光明，照亮了數百里。江上的漁夫以為是天亮了，還覺得奇怪怎麼天亮得這麼晚。

【English Translation】 English version: He then sat and passed away in the room.

A verse says: The mind being large is large; the mind being small is small. Therefore, a defiled mind is defiled, and a pure mind is pure—this is certain. Some illustrate that seeing one Buddha fills the void, while the former monk Rou Huiguang saw many Buddhas filling the void. In reality, one is many, and many is one; there is no superiority or inferiority.

Zhi Shun

During the Sui Dynasty, Zhi Shun entered Mount Lu to follow Master Yuan (Huiyuan) in cultivating Pure Land practices. In the early years of the Daye era, after finishing lecturing on the Contemplation Sutra, he manifested illness. He saw parrots and peacocks reciting the names of the Buddha, Dharma, and Sangha, emitting subtle sounds. He told his disciples, 'I am going to be reborn in the Pure Land today.' Then he passed away peacefully.

Hui Hai

During the Sui Dynasty, Hui Hai resided at Anle Temple in Jiangdu. He was skilled in sutras and treatises and diligently practiced mindfulness of the Buddha. A monk named Dao Quan came from Qizhou, bringing an image of Amitabha Buddha (Amitabha), which was exquisitely crafted and unprecedented in the world. When asked about the origin of the image, he said, 'This was drawn by a Five-神通 Bodhisattva (Five-神通 Bodhisattva) from Jitouma Temple in India, who traveled through the air to the Land of Ultimate Bliss (Pure Land) and depicted it.' Hui Hai was moved and rejoiced, reverently paying homage, and then saw divine light shining. Therefore, he made a copy of the image and earnestly vowed to be reborn in that land. Later, he became slightly ill, and suddenly arose at night, performed prostrations facing west as usual, and then sat in the lotus position until dawn and passed away, his countenance serene as if alive.

A verse says: The Land of Ultimate Bliss (Pure Land) is more than ten trillion Buddha lands away, and cannot be reached by traveling through the air. Hui Hai's sincerity moved the Buddha. How could Dao Quan know that he was not a sage from the Pure Land (Pure Land)?

Fa Zhi

During the Sui Dynasty, Fa Zhi left home at a young age. In his later years, he heard that the most direct path was none other than mindfulness of the Buddha. So he said to others, 'I have heard that the sutras say that committing one slight offense (吉羅) will cause one to undergo one intermediate kalpa (中劫) and fall into hell, which I believe. But it is also said that reciting the name of Amitabha Buddha (Amitabha) once can eradicate eighty billion kalpas of heavy sins of birth and death, which I do not quite believe.' A wise person instructed him, 'You have great wrong views. These are all words of the Buddha; how can you not believe them?' Thereupon, he diligently practiced mindfulness of the Buddha day and night at the Tushita Platform of Guoqing Temple. Suddenly, he bid farewell to the monks and laypeople of the temple, saying, 'I am going to be reborn in the Western Pure Land (Western Pure Land).' He passed away in the middle of the night without illness. At that time, there was golden light illuminating hundreds of miles. The fishermen on the river thought it was dawn and wondered why it was so late.

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久方明。始知智之往生云。

贊曰。佛云吾言如蜜。中邊皆甜。悉宜信受。是故信少惡入地獄。而不信一念生西方。此誠可謂邪見矣。近世喜持咒者。見陀羅尼所說功德。能易山海役鬼神。滿種種求愿。則躍然而信。見凈土所說功德。能直入聖階。立超三界。則恬然不介意。其為邪見等耳。可慨也夫。

善導和尚

唐善導。貞觀中。見西河綽禪師九品道場。喜曰。此真入佛之津要。修余行業。迂僻難成。惟此法門。速超生死。於是勤篤精苦。晝夜禮誦。激發四眾。每入室互跪。唸佛非力竭不休。出則為人演說凈土。三十餘年不暫睡眠。好食送廚。粗惡自奉。凡有䞋施。用寫彌陀經十萬卷。凈土變相三百壁。修營廢墜。燃燈續明。三衣瓶缽。不使人持。行不共眾。恐談世事。從其化者甚眾。有誦彌陀經十萬至五十萬遍者。有唸佛日課萬聲至十萬聲者。得唸佛三昧。往生凈土者。莫能紀述。或問。唸佛生凈土耶。師曰。如汝所念。遂汝所愿。乃自唸一聲。有一光明從其口出。十至於百。光亦如之。其勸世偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘病苦。任汝千般快樂。無常終是到來。惟有徑路修行。但念阿彌陀佛。忽謂人曰。此身可厭。吾將西歸。乃登柳樹。向西祝曰。愿佛接我。

【現代漢語翻譯】 現代漢語譯本： 很久之後才明白，最初知道的關於智慧往生的說法是這樣的。

讚語說：佛說我的話像蜂蜜一樣，中間和邊沿都是甜的，都應該相信並接受。因此，僅僅因為缺少信心就墮入地獄，卻因為一念的信心就能往生西方極樂世界，這實在可以說是邪見啊！近世喜歡持咒的人，看到陀羅尼（Dharani，咒語）所說的功德，能夠移動山海，役使鬼神，滿足各種願望，就高興地相信。但看到凈土法門所說的功德，能夠直接進入聖人的階位，立即超越三界，卻漠然不關心，這和邪見有什麼區別呢？真是令人慨嘆啊！

善導和尚

唐朝的善導（Shandao），在貞觀年間，看到西河綽禪師（Zhuo Chanshi of Xihe）的九品道場，高興地說：『這真是進入佛道的要津啊！修習其他的行業，迂迴偏僻難以成就，只有這個法門，能夠迅速超越生死。』於是勤奮篤實，精進刻苦，日夜禮拜誦經，激發四眾。每次進入室內，互相跪拜，唸佛非到力竭不停止。出來就為人演說凈土法門。三十多年沒有片刻睡眠。好的食物送給廚房，粗劣的自己享用。凡是有佈施，就用來書寫《彌陀經》（Amitabha Sutra）十萬卷，繪製凈土變相三百壁，修繕破敗之處，燃燈續明。三衣（kashaya，袈裟）、瓶、缽，不讓人拿。行動不與大眾一起，恐怕談論世俗之事。跟隨他教化的人非常多，有誦《彌陀經》十萬遍到五十萬遍的，有唸佛每日一萬聲到十萬聲的，得到唸佛三昧（Samadhi，禪定），往生凈土的，無法全部記載。有人問：『唸佛能往生凈土嗎？』善導回答說：『如你所念，遂你所愿。』於是自己唸一聲佛，就有一道光明從他的口中出來，十聲到百聲，光明也像這樣。他勸世的偈語說：『漸漸雞皮鶴髮，看看行步龍鍾。假饒金玉滿堂，豈免衰殘病苦。任汝千般快樂，無常終是到來。惟有徑路修行，但念阿彌陀佛（Amitabha Buddha）。』忽然對人說：『這個身體令人厭惡，我將要往生西方。』於是登上柳樹，向西祝願說：『愿佛接我。』

【English Translation】 English version: Only after a long time did I understand that the initial understanding of rebirth through wisdom was as follows.

The eulogy says: The Buddha said my words are like honey, sweet in the middle and at the edges, and should all be believed and accepted. Therefore, merely lacking faith leads to falling into hell, while a single thought of faith can lead to rebirth in the Western Pure Land. This can truly be called a heretical view! In recent times, those who like to chant mantras, seeing the merits described in Dharani (mantras), which can move mountains and seas, command ghosts and gods, and fulfill all kinds of wishes, joyfully believe. But seeing the merits described in the Pure Land teachings, which can directly enter the ranks of the saints and immediately transcend the Three Realms, they remain indifferent. What difference is there between this and a heretical view? It is truly lamentable!

Venerable Shandao

During the Zhenguan era of the Tang Dynasty, Shandao (Shandao), upon seeing the Nine Grades Pure Land practice site of Zen Master Zhuo of Xihe (Zhuo Chanshi of Xihe), joyfully said: 'This is truly the essential gateway to entering the Buddha's path! Cultivating other practices is circuitous and difficult to achieve. Only this Dharma gate can quickly transcend birth and death.' Therefore, he was diligent and sincere, assiduous and hardworking, worshiping and reciting scriptures day and night, inspiring the four assemblies. Each time he entered the room, he knelt with others, reciting the Buddha's name until exhausted. When he came out, he expounded the Pure Land teachings to others. For more than thirty years, he did not sleep for a moment. He sent good food to the kitchen, while he himself consumed coarse food. All donations were used to write ten thousand copies of the Amitabha Sutra (Amitabha Sutra), paint three hundred murals of Pure Land transformations, repair dilapidated places, and keep the lamps burning. He did not allow others to hold his three robes (kashaya), bowl, and alms bowl. He did not walk with the crowd, fearing to talk about worldly affairs. Many people followed his teachings. Some recited the Amitabha Sutra from one hundred thousand to five hundred thousand times, and some recited the Buddha's name from ten thousand to one hundred thousand times daily. Those who attained the Samadhi (Samadhi) of Buddha-name recitation and were reborn in the Pure Land cannot all be recorded. Someone asked: 'Can reciting the Buddha's name lead to rebirth in the Pure Land?' Shandao replied: 'As you recite, so shall your wish be fulfilled.' Then he himself recited the Buddha's name once, and a light came out of his mouth. From ten to a hundred times, the light was the same. His verse of exhortation to the world says: 'Gradually, the skin wrinkles and the hair turns white, look at how faltering the steps become. Even if gold and jade fill the hall, how can one avoid decline, decay, sickness, and suffering? No matter how much happiness you have, impermanence will eventually arrive. Only the direct path of practice remains, just recite Amitabha Buddha (Amitabha Buddha).' Suddenly, he said to people: 'This body is repulsive, I am going to be reborn in the West.' Then he climbed a willow tree and prayed to the West: 'May the Buddha receive me.'

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菩薩助我。令我不失正念往生凈土。言已投身而逝。高宗皇帝知其事。賜寺額曰光明雲。

贊曰。善導和尚。世傳彌陀化身。觀其自行之精嚴。利生之廣博萬代而下。猶能感發人之信心。脫非彌陀必觀音普賢之儔也。猗歟大哉。

智欽

唐智欽。專習禪業。又禮念萬五千佛名。乃至百遍。後於柳州阿育王塔前。燃一臂求生凈土。弟子僧護。夜半見庭前光照異常。因問。何人秉炬。凡三問。空中聲曰。來迎欽禪師耳。護急啟窗。見佛身光明。幡華寶蓋滿虛空中。欽隨佛冉冉而去。

贊曰。燒身燒臂。大乘經中屢開。然此得忍大士所為。非初心境界也。求西方者。當學欽公之習禪禮佛。不必效其燃臂。若能用燃臂之精虔勇猛。以治其惡習則所燃亦多矣。古云。善學柳下惠。不其然歟。

五會法師

唐法照。大曆二年。止衡州云峰寺。慈忍戒定。為時所宗。嘗于缽內睹五色云。有梵剎曰大聖竹林寺。后詣五臺見異光。果得竹林寺。入講堂則文殊在西。普賢在東。萬衆圍繞而為說法。照作禮問曰。末代凡夫。未審修何法門。文殊告曰。諸修行門無如唸佛。我以唸佛得一切種智。又問當云何念。曰此世界西。有阿彌陀佛。彼佛願力。不可思議。汝當繼念毋令斷絕。決定往生。后臘月朔。在

【現代漢語翻譯】 現代漢語譯本：菩薩保佑我，令我不失去正確的念頭，往生到凈土。說完就投身而逝。高宗皇帝知道這件事後，賜予寺廟匾額，題為『光明雲』。

讚語說：善導和尚，世人相傳是阿彌陀佛的化身。觀察他自身修行的精進嚴謹，利益眾生的廣博深遠，即使經過萬代，仍然能夠感發人們的信心。如果不是阿彌陀佛，必定也是觀音菩薩、普賢菩薩之流啊！多麼偉大啊！

智欽法師

唐朝的智欽法師，專心修習禪定，又禮拜唸誦一萬五千尊佛的名號，乃至百遍。後來在柳州阿育王塔前，燃燒一隻手臂，祈求往生凈土。弟子僧護，半夜看見庭院前光芒照耀，非常異常，於是詢問：『是誰拿著火炬？』一連問了三次，空中傳來聲音說：『是來迎接智欽禪師的。』僧護急忙打開窗戶，看見佛身光明，幡華寶蓋充滿虛空之中。智欽法師隨著佛冉冉而去。

讚語說：燒身燒臂，在大乘經典中屢有記載，然而這是得到忍辱的大菩薩所為，不是初學者的境界。求生西方凈土的人，應當學習智欽法師的習禪禮佛，不必效仿他燃臂。如果能用燃臂的精進虔誠勇猛，來對治自己的惡習，那麼所燃的也就很多了。古人說：『善於學習柳下惠，』不就是這樣嗎？

五會法師

唐朝的法照法師，在大曆二年，住在衡州云峰寺。慈悲忍辱，持戒修定，為當時人們所推崇。曾經在缽中看見五色祥雲，其中有座梵剎叫做大聖竹林寺。後來前往五臺山，看見奇異的光芒，果然找到了竹林寺。進入講堂，文殊菩薩在西邊，普賢菩薩在東邊，無數大眾圍繞著他們聽聞說法。法照法師作禮問道：『末法時代的凡夫，不知道應當修習什麼法門？』文殊菩薩告訴他說：『各種修行法門沒有比得上唸佛的。我因爲念佛而得到一切種智。』又問應當如何唸佛？文殊菩薩說：『這個世界的西方，有阿彌陀佛（Amitabha Buddha），那尊佛的願力，不可思議。你應當繼續唸佛，不要令它斷絕，決定可以往生凈土。』後來在臘月初一，在

【English Translation】 English version: May the Bodhisattva help me, so that I do not lose right mindfulness and am reborn in the Pure Land.' Having spoken, he threw himself to his death. Emperor Gaozong, upon learning of this, bestowed upon the temple the name 'Luminous Cloud'.

A verse in praise says: Venerable Shandao, it is said that he is an incarnation of Amitabha (Amitabha Buddha). Observing his own practice, which was precise and strict, and his benefiting of beings, which was vast and extensive, even after ten thousand generations, he can still inspire people's faith. If he is not Amitabha, he must be of the company of Avalokitesvara (Guanyin) and Samantabhadra (Puxian)! How great!

Master Zhiqin

During the Tang Dynasty, Master Zhiqin devoted himself to the practice of Chan (Zen) meditation. He also prostrated and recited the names of 15,000 Buddhas, even up to a hundred times. Later, in front of the Ashoka (Ayuwang) Pagoda in Liuzhou, he burned one of his arms, seeking rebirth in the Pure Land. His disciple, Seng Hu, saw an extraordinarily bright light illuminating the courtyard in the middle of the night. He asked, 'Who is holding the torch?' Three times he asked, and a voice from the sky said, 'We are here to welcome Chan Master Zhiqin.' Hu hurriedly opened the window and saw the light of the Buddha's body, with banners, flowers, and jeweled canopies filling the empty space. Zhiqin followed the Buddha and ascended slowly.

A verse in praise says: Burning the body and burning the arm are frequently mentioned in the Mahayana Sutras, but this is what great Bodhisattvas who have attained endurance do, not the realm of beginners. Those who seek the Western Pure Land should learn from Master Zhiqin's practice of Chan and reverence of the Buddhas, but need not imitate his burning of his arm. If one can use the diligence, piety, courage, and vigor of burning the arm to cure one's bad habits, then what is 'burned' will also be plentiful. The ancients said, 'Learn well from Liu Xiahui,' isn't that so?

Master Wuhui

During the Tang Dynasty, in the second year of the Dali era, Master Fazhao resided at Yunfeng Temple in Hengzhou. His compassion, forbearance, precepts, and samadhi were revered by the people of that time. He once saw five-colored clouds in his bowl, and within them was a monastery called Great Sage Bamboo Grove Monastery (Dasheng Zhulin Si). Later, he went to Mount Wutai and saw extraordinary light, and indeed found the Bamboo Grove Monastery. Upon entering the lecture hall, Manjusri (Wenshu) was on the west and Samantabhadra (Puxian) was on the east, with countless people surrounding them, listening to the Dharma. Fazhao prostrated and asked, 'In this degenerate age, what Dharma should ordinary people cultivate?' Manjusri told him, 'Among all the practices, none is better than mindfulness of the Buddha. I attained all-knowing wisdom through mindfulness of the Buddha.' He then asked how one should practice mindfulness of the Buddha. Manjusri said, 'To the west of this world is Amitabha Buddha (Amitabha Buddha). The power of that Buddha's vows is inconceivable. You should continue to be mindful of the Buddha without interruption, and you will surely be reborn in the Pure Land.' Later, on the first day of the twelfth month, in

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華嚴院凈業道場。方憶二大士記我往生。乃一心念佛。忽見梵僧佛陀波利。謂曰。汝華臺已就。后三年華開矣。至期謂眾曰。吾行矣。端坐而逝。師嘗于湖東寺。開五會念佛。感祥雲寶閣。睹阿彌陀佛及二菩薩身滿虛空。又于并州五會念佛。感代宗皇帝宮中聞唸佛聲。遣使追尋。乃見師勸化之盛。遂詔入京。教宮人唸佛亦及五會。號五會法師。

贊曰。感夢於前。睹境於後。其可信明矣。然則諸修行門。無如唸佛。文殊口授也。顧不足信歟。三載之前。花臺預就。所謂信心才起。蓮蕊標名。隨其勤惰而或鮮或萎。又不足信歟。噫冥現靈蹤。預符聖記。化行五會。音徹九重。豈非乘悲願而生者哉。

臺巖康法師

唐少康。縉雲仙都人。十五通法華楞嚴。貞元中因詣洛陽白馬寺。見殿中文字放光。探之則善導和尚。西方化導文也。師祝曰。若於凈土有緣。當更放光。言已光明閃爍。師曰。劫石可磨。我願無易矣。遂至長安光明寺善導和尚影堂。瞻禮忽見遺像。升空謂曰。汝依吾教廣化有情。他日功成。必生安養。乃適新定。乞錢誘小兒唸佛。唸佛一聲與錢一文年餘。無少長貴賤。見師者皆稱阿彌陀佛。唸佛之聲盈滿道路。又于烏龍山建凈土道場。每升座高聲唱佛。眾見一佛從其口出。十聲則有十佛。師

【現代漢語翻譯】 現代漢語譯本：華嚴院凈業道場，少康法師曾經回憶說，有兩位大士（菩薩的尊稱）預言他將往生西方凈土。於是他一心念佛。忽然見到一位梵僧（印度僧人）佛陀波利（Buddhapāli，意為佛陀護佑），對他說：『你的蓮花臺已經準備好了，三年後蓮花將會開放。』到了約定的日期，少康法師告訴眾人說：『我要走了。』然後端坐而逝。少康法師曾經在湖東寺，開辦五會念佛（一種唸佛方式），感得祥雲寶閣出現，親眼見到阿彌陀佛（Amitābha，西方極樂世界的教主）及兩位菩薩（菩薩是立志成佛的修行者）身滿虛空。又在并州開辦五會念佛，感動了代宗皇帝，皇帝在宮中聽到了唸佛的聲音，於是派遣使者去尋找，才發現是少康法師勸化唸佛的盛況。於是皇帝下詔讓少康法師入京，教導宮人唸佛，也採用五會念佛的方式，因此被稱為五會法師。

讚語說：感應夢境在前，親眼目睹景像在后，這足以證明唸佛往生的真實性。既然如此，那麼各種修行法門中，沒有比唸佛更好的了，這是文殊菩薩（Mañjuśrī，智慧的象徵）親口傳授的。難道還不值得相信嗎？在往生三年前，蓮花臺就已經預先準備好了，正如所說的，信心才剛剛生起，蓮花的花蕊就已經被標上名字了，隨著修行者的勤奮或懈怠，蓮花或鮮艷或枯萎。難道還不值得相信嗎？唉，冥冥之中顯現靈異的軌跡，預先符合聖人的預言，教化眾生實行五會念佛，唸佛的聲音響徹皇宮。這難道不是乘著悲願而來到世間的嗎？

臺巖康法師

唐朝的少康法師，是縉雲仙都人。十五歲時就精通《法華經》（Saddharma Puṇḍarīka Sūtra）和《楞嚴經》（Śūraṅgama Sūtra）。貞元年間，他前往洛陽白馬寺，看到殿中的文字放出光芒。探尋之後，發現是善導和尚（Shandao，唐代凈土宗大師）的《西方化導文》。少康法師祈禱說：『如果我與凈土有緣，就應當再次放光。』說完，光明閃爍。少康法師說：『即使劫石可以磨損，我的願望也不會改變。』於是前往長安光明寺善導和尚的影堂，瞻仰禮拜時，忽然看到善導和尚的遺像升上天空，說：『你應當依照我的教導，廣泛教化有情眾生，將來功德圓滿，必定往生安養凈土（西方極樂世界的別稱）。』於是前往新定，用錢來引導小孩子唸佛，唸佛一聲給一文錢，一年多時間，無論是年老的還是年少的，尊貴的還是卑賤的，見到少康法師的人都稱念『阿彌陀佛』。唸佛的聲音充滿了道路。又在烏龍山建立凈土道場，每次升座都高聲唱唸佛號，大眾看到一尊佛從他的口中出來，念十聲佛號就有十尊佛出現。

【English Translation】 English version: At the Pure Land Dharma Assembly in Huayan Monastery, Dharma Master Shaokang recalled that two great Bodhisattvas (Bodhisattva, meaning enlightened being) had predicted his rebirth in the Western Pure Land. Therefore, he single-mindedly recited the Buddha's name. Suddenly, he saw a Brahmin monk, Buddhapāli (meaning Buddha's protection), who said to him, 'Your lotus pedestal is ready; the lotus will bloom in three years.' When the appointed time arrived, Dharma Master Shaokang told the assembly, 'I am leaving.' Then he sat upright and passed away. Dharma Master Shaokang once initiated the Five-Assembly Buddha Recitation (a method of reciting the Buddha's name) at Hudong Temple, which evoked auspicious clouds and a jeweled pavilion, and he personally witnessed Amitābha Buddha (Amitābha, the lord of the Western Pure Land of Ultimate Bliss) and two Bodhisattvas filling the sky. He also initiated the Five-Assembly Buddha Recitation in Bingzhou, which moved Emperor Daizong, who heard the sound of Buddha recitation in the palace. The emperor then sent envoys to investigate and discovered the flourishing scene of Dharma Master Shaokang's exhortation to recite the Buddha's name. Consequently, the emperor issued an edict inviting Dharma Master Shaokang to the capital to teach the palace women to recite the Buddha's name, also using the Five-Assembly method, hence he was known as the Five-Assembly Dharma Master.

The eulogy says: Experiencing dreams beforehand and witnessing the scene afterward, this is sufficient to prove the truth of rebirth through Buddha recitation. Since this is the case, then among all the Dharma practices, none is better than Buddha recitation; this was personally taught by Mañjuśrī Bodhisattva (Mañjuśrī, symbol of wisdom). Is it not worthy of belief? Three years before his rebirth, the lotus pedestal was already prepared, just as it is said, 'As soon as faith arises, the lotus bud is named,' and according to the practitioner's diligence or laziness, the lotus will either be vibrant or withered. Is it not worthy of belief? Alas, the miraculous traces appear in the unseen, prefiguring the sage's prophecy, and the teaching of the Five-Assembly practice is carried out, with the sound resounding through the imperial palace. Is this not one who came into the world riding on the power of compassion and vows?

Dharma Master Kang of Taiyan

Dharma Master Shaokang of the Tang Dynasty was a native of Xindu in Jinyun. At the age of fifteen, he was proficient in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Śūraṅgama Sūtra (Śūraṅgama Sūtra). During the Zhenyuan era, he went to the White Horse Temple in Luoyang and saw light emanating from the words in the hall. Upon investigation, he discovered it was Venerable Shandao's (Shandao, a Pure Land master of the Tang Dynasty) 'Text on Guiding Beings to the West.' Dharma Master Shaokang prayed, 'If I have affinity with the Pure Land, may it emit light again.' As soon as he finished speaking, the light flickered. Dharma Master Shaokang said, 'Even if the kalpa stone can be worn away, my vow will not change.' He then went to the Guangming Temple in Chang'an to pay homage to the portrait hall of Venerable Shandao. Suddenly, he saw the portrait of Venerable Shandao ascending into the sky, saying, 'You should follow my teachings and widely transform sentient beings. When your merits are complete in the future, you will surely be reborn in the Land of Peace and Nourishment (another name for the Western Pure Land of Ultimate Bliss).' He then went to Xinding, using money to induce children to recite the Buddha's name, giving one coin for each recitation. For more than a year, regardless of age, status, or wealth, everyone who saw Dharma Master Shaokang would recite 'Amitābha Buddha.' The sound of Buddha recitation filled the roads. He also established a Pure Land Dharma Assembly on Wulong Mountain. Each time he ascended the seat, he would loudly chant the Buddha's name, and the assembly would see a Buddha emerging from his mouth. For every ten recitations, ten Buddhas would appear.

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曰。汝見佛者必得往生。時眾數千。有不見者。悲傷自責。因倍精進。后二十一年十月三日。囑道俗曰。當於凈土起欣樂心。于閻浮提起厭離心。汝曹此時。見我光明。真我弟子。遂放異光數道而逝。塔于檯子巖。號臺巖法師。

贊曰。或疑佛從口出。似涉怪異。噫世尊逢醉象時。手五指端。出金光獅子。其言曰。我何有心於御象哉。以我無量劫來。修慈忍力。自然而有獅子現焉。我亦不知也。今康公現佛。亦無量劫來。歸敬之所致耳。何怪之有。世有魔師。教人黑夜習坐。于香菸上注觀佛現。以為感應。較此邪正實霄壤焉。修凈業者。不可不辯。

自覺

唐自覺。住真州。常發願。愿因觀音。得見阿彌陀佛。於是鑄觀音像。高四十九尺。既成祝願。夜三更。忽有金光二道。阿彌陀佛。自光中而下。二大士左右隨之。佛垂手摩覺頂曰。守愿勿易。利物為先。寶池生處。孰不如願。后十一年七月望夕。見一人形似天王。云間現身。謂覺曰。安養之期至矣。即于觀音像前。趺坐而化。

善胄

唐善胄。瀛州人。武德三年病革。謂門人曰。吾一生正信。不慮凈土不生。即令拂拭房宇燒香嚴待。病久委臥。忽起坐合掌。語侍人曰。安置世尊令坐。又自陳懺悔。良久曰。世尊去矣。低身似送因臥

【現代漢語翻譯】 說：『你們見到佛的人必定能夠往生。』當時有數千人，有沒見到佛的人，感到悲傷自責，因此更加精進。後來二十一年十月三日，囑咐僧俗說：『應當在凈土生起欣樂之心，在閻浮提（Jambudvipa，指我們所居住的這個世界）生起厭離之心。你們此時見到我的光明，才是我的真弟子。』說完便放出數道奇異的光芒而逝世。塔建在臺子巖，被稱為臺巖法師。

贊曰：或許有人懷疑佛從口中出現，似乎有些怪異。唉！世尊遇到醉象時，從手的五個指端，放出金光獅子。世尊說：『我哪裡有心思去控制大象呢？因為我無量劫以來，修習慈悲忍辱的力量，自然而然就有獅子出現。我也不知道為什麼。』現在康公顯現佛，也是無量劫以來，歸依敬奉所導致的。有什麼可奇怪的呢？世上有魔術師，教人黑夜習坐，在香菸上專注觀看佛的顯現，以此為感應。與此相比，邪正的差別實在有天壤之別。修習凈業的人，不可不辨別。

自覺

唐朝自覺，住在真州。常常發願，愿因觀音（Avalokiteśvara，菩薩名）的緣故，得見阿彌陀佛（Amitābha，佛名）。於是鑄造觀音像，高四十九尺。鑄成后祝願，夜裡三更，忽然有兩道金光，阿彌陀佛從光中降下，兩大士（指觀音菩薩和大勢至菩薩）左右隨侍。佛垂下手摩自覺的頭頂說：『堅守誓願不要改變，利益眾生為先。寶池（指極樂世界的蓮花池）生處，誰不如願。』后十一年七月十五日晚上，見到一個人形似天王，在云間現身，對自覺說：『往生安養（指極樂世界）的日期到了。』隨即在觀音像前，跏趺而坐，圓寂。

善胄

唐朝善胄，瀛州人。武德三年病重，對門人說：『我一生正信，不擔心不能往生凈土。』隨即令人拂拭房屋，燒香嚴陣以待。病久臥床，忽然起身合掌，對侍奉的人說：『安置世尊令其就坐。』又親自陳述懺悔。良久說：『世尊離去了。』低身像是送別，因而臥倒。

【English Translation】 He said, 'Those of you who see the Buddha will surely be reborn in the Pure Land.' At that time, there were thousands of people, and some did not see the Buddha. They felt sad and blamed themselves, and therefore became even more diligent. Later, on the third day of the tenth month of the twenty-first year, he instructed the monks and laity, saying, 'You should generate joy in the Pure Land and aversion to Jambudvipa (the world we live in). Those of you who see my light at this time are truly my disciples.' After saying this, he emitted several rays of extraordinary light and passed away. A pagoda was built at Taizi Rock, and he was called Dharma Master Taiyan.

A eulogy says: Some may doubt that the Buddha appearing from the mouth seems strange. Alas! When the World-Honored One encountered a drunken elephant, golden lions emerged from the tips of his five fingers. The World-Honored One said, 'How could I have the intention to control the elephant? Because I have cultivated the power of loving-kindness and forbearance for countless kalpas (aeons), lions naturally appear. I also do not know why.' Now, Venerable Kang's manifestation of the Buddha is also the result of countless kalpas of taking refuge and reverence. What is so strange about it? There are sorcerers in the world who teach people to sit in meditation in the dark night, focusing on the appearance of the Buddha in the smoke of incense, taking this as a response. Compared to this, the difference between right and wrong is as vast as the sky and the earth. Those who cultivate Pure Land practice must discern this.

Zijue (Self-Awareness)

During the Tang Dynasty, Zijue lived in Zhenzhou. He often made a vow, wishing to see Amitābha (Buddha's name) through the merit of Avalokiteśvara (Bodhisattva's name). Therefore, he cast an Avalokiteśvara statue, forty-nine feet tall. After it was completed, he made a vow. In the middle of the night, at the third watch, suddenly there were two golden rays of light, and Amitābha Buddha descended from the light, with two great Bodhisattvas (referring to Avalokiteśvara and Mahāsthāmaprāpta) attending on the left and right. The Buddha lowered his hand and touched Zijue's head, saying, 'Keep your vow and do not change it, prioritize benefiting sentient beings. The place where the jeweled pond (referring to the lotus pond in the Pure Land) is born, who will not have their wishes fulfilled?' Eleven years later, on the night of the fifteenth day of the seventh month, he saw a person resembling a heavenly king, appearing in the clouds, saying to Zijue, 'The time for rebirth in the Land of Bliss (referring to the Pure Land) has arrived.' Immediately, in front of the Avalokiteśvara statue, he sat in the lotus position and passed away.

Shanzhou (Good Lineage)

During the Tang Dynasty, Shanzhou was a native of Yingzhou. In the third year of the Wude era, he became seriously ill. He said to his disciples, 'I have had correct faith throughout my life, and I am not worried about not being reborn in the Pure Land.' Immediately, he ordered people to sweep the house, burn incense, and prepare solemnly. After being bedridden for a long time, he suddenly got up, put his palms together, and said to the attendants, 'Arrange for the World-Honored One to sit down.' He then personally confessed his repentance. After a long while, he said, 'The World-Honored One has left.' He lowered his body as if seeing him off, and then lay down.

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曰。曏者阿彌陀佛來。汝等還見否。不久吾當去耳。少頃而逝。

神素

唐神素。安邑鳴條人。講演為業。與道杰齊名。一生行業。屬想西方。貞觀二年眾請主棲巖。十七年二月二十三日召大眾與別。趺坐正容令誦觀音普門品二遍。自稱阿彌陀佛又令一人唱。餘人和中夜端坐儼然而逝。肌肉雖盡骨坐如初。

慧璇

唐慧璇。出家襄川。嘗弘三輪大經。貞觀二十三年四月八日。夜見山神告曰。法師房宇不久當生西方。至七月十四日。講盂蘭盆經竟斂手曰。生受信施今須通散。一毫以上。舍入十方窮獨乞人。並諸異道。言已終於法座。

贊曰。昔生公說法將竟。眾見麈尾墜地。憑幾而化。如入禪定。璇之事亦類是矣。嗚呼匪平生道力。可勉強於臨時耶。

懷玉

唐懷玉。臺州人。布衣一食。常坐不臥。誦彌陀經三十萬遍。日課佛號五萬聲。天寶元年。見佛菩薩滿虛空中。一人持銀臺來迎。玉曰。吾一生唸佛。誓取金臺。何為不然。聖眾遂隱。玉彌加精進。三七日後。向擎臺者來云。師以精進得升上品。宜趺坐以俟。三日後異光滿室。曰弟子曰。吾生凈土矣。含笑而逝。郡太守假公。作偈贊曰。我師一念登初地。佛國笙歌兩度來。惟有門前古槐樹。枝低只為掛金臺。

贊

【現代漢語翻譯】 現代漢語譯本： （僧人）說：『剛才阿彌陀佛（Amitabha，西方極樂世界的教主）來過，你們都看見了嗎？不久我就要走了。』 不一會兒就去世了。

神素（Shenshen）

唐朝的神素，是安邑鳴條人。以講經說法為業，與道杰（Daojie）齊名。一生所作所為，都向往西方極樂世界。貞觀二年，大眾請他主持棲巖寺。貞觀十七年二月二十三日，召集大眾告別，跏趺而坐，端正儀容，令大家誦讀《觀音普門品》兩遍。他自稱是阿彌陀佛，又讓一個人唱唸佛號，其餘人和聲應和。半夜時分，端坐而逝，容貌安詳。雖然肌肉消盡，但骨骼保持坐姿不變。

慧璇（Huixuan）

唐朝的慧璇，在襄川出家。曾經弘揚三輪大經。貞觀二十三年四月八日，夜晚夢見山神告訴他說：『法師的房舍不久將往生西方極樂世界。』到了七月十四日，講完《盂蘭盆經》后，合掌說道：『一生接受信徒的佈施，現在應當全部散發出去。哪怕是一毫之上的財物，都要舍給十方貧窮孤獨的乞丐，以及各種不同的道士。』說完就在法座上圓寂了。

贊曰：從前生公（Shenggong）說法將要結束時，眾人看見麈尾（拂塵）墜落在地，他靠著幾案而化，如同進入禪定一般。慧璇的事蹟也與此類似啊。唉！如果不是平生修道的功力，怎麼能在臨終時勉強做到這樣呢？

懷玉（Huaiyu）

唐朝的懷玉，是臺州人。身穿粗布衣，每日只吃一餐，常常坐著不睡覺。誦唸《彌陀經》三十萬遍，每日唸佛號五萬聲。天寶元年，看見佛菩薩充滿天空，其中一人手持銀臺前來迎接。懷玉說：『我一生唸佛，發誓要往生到金臺，為什麼不是這樣呢？』聖眾於是隱去。懷玉更加精進。二十一天後，先前擎著銀臺的人前來告知：『師父因為精進修行，可以升到上品。應該跏趺而坐等待。』三天後，奇異的光芒充滿房間。懷玉告訴弟子說：『我將往生凈土了。』含笑而逝。郡太守假公（Jia Gong），作偈讚歎說：『我師一念之間登上初地，佛國仙樂兩次降臨。只有門前那棵古老的槐樹，枝條低垂，彷彿是爲了懸掛金臺。』

贊

【English Translation】 English version: He said, 'Just now Amitabha (Amitabha, the lord of the Western Pure Land) came. Did you all see him? I will be leaving soon.' He passed away shortly after.

Shenshen

During the Tang Dynasty, Shenshen was from Mingtiao, Anyi. He made a living by lecturing on scriptures and was as famous as Daojie. Throughout his life, his actions and thoughts were directed towards the Western Pure Land. In the second year of the Zhenguan era, the community invited him to preside over Qixiyan Temple. On the twenty-third day of the second month of the seventeenth year of the Zhenguan era, he summoned the community to bid farewell. He sat in the lotus position, composed himself, and instructed everyone to recite the 'Universal Gate Chapter of Avalokitesvara Bodhisattva' twice. He proclaimed himself to be Amitabha and asked one person to chant the Buddha's name while the others echoed in harmony. At midnight, he passed away peacefully while sitting upright. Although his muscles had wasted away, his bones remained in the seated posture.

Huixuan

During the Tang Dynasty, Huixuan became a monk in Xiangchuan. He once propagated the Great Sutra of the Three Wheels. On the eighth day of the fourth month of the twenty-third year of the Zhenguan era, he dreamed that the mountain god told him, 'The Dharma Master's dwelling will soon be reborn in the Western Pure Land.' On the fourteenth day of the seventh month, after finishing lecturing on the Ullambana Sutra, he joined his palms and said, 'Throughout my life, I have received offerings from believers, and now I must distribute them all. Even the smallest amount of wealth should be given to the poor and lonely beggars in the ten directions, as well as various Taoists.' After speaking, he passed away on the Dharma seat.

Commentary: In the past, when Shenggong (Shenggong) was about to finish his sermon, the audience saw the horsetail whisk (a duster) fall to the ground, and he transformed while leaning on the desk, as if entering into meditation. Huixuan's story is similar to this. Alas! If it were not for the power of cultivation in ordinary times, how could one force oneself to do this at the time of death?

Huaiyu

During the Tang Dynasty, Huaiyu was from Taizhou. He wore coarse cloth and ate only one meal a day, often sitting without sleeping. He recited the Amitabha Sutra 300,000 times and chanted the Buddha's name 50,000 times daily. In the first year of the Tianbao era, he saw Buddhas and Bodhisattvas filling the sky, and one of them came to greet him with a silver platform. Huaiyu said, 'I have recited the Buddha's name throughout my life, vowing to be reborn on a golden platform. Why is it not so?' The holy assembly then disappeared. Huaiyu became even more diligent. Twenty-one days later, the one who had held the silver platform came and said, 'Master, because of your diligent practice, you can ascend to the highest rank. You should sit in the lotus position and wait.' Three days later, strange light filled the room. Huaiyu told his disciples, 'I am going to be reborn in the Pure Land.' He passed away with a smile. Jia Gong (Jia Gong), the prefect of the county, composed a verse in praise, saying, 'My teacher ascended to the first stage in a single thought, and the music of the Buddha's land descended twice. Only the old locust tree in front of the door has branches lowered, as if to hang the golden platform.'

Commentary

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曰。或謂銀臺至而復隱。金臺誓而重來。何得果報無憑。由人揀擇。通曰。此正謂萬法由心隨感而應者也。且火車已現。十念而得往生。天眾來迎。矢心而歸凈土。善惡聖凡之相。隔尚可轉業須臾。況金銀幾希間耶。

道昂

唐道昂。魏郡人。師靈裕法師。常于寒陵山寺。講華嚴地論。稽洽博詣。志結西方。愿生安養后自知命極。預期八月。人未之測也。至八月朔日無所患。問齋時至未。即升高座。身含奇相。爐患異香。引四眾受菩薩戒。詞理切至。聽者寒心。昂舉目高視。見天眾繽紛。管絃嘹喨。告眾曰。兜率陀天迎我。然天道乃生死根本。由來非愿常祈心凈土。如何此誠不果遂耶。言訖天樂還滅。便見西方香花伎樂。充塞如雲。飛涌而來旋環頂上。舉眾皆見。昂曰。今西方靈相來迎事須愿往。但見香爐墜手。即于高座而逝。足下有普光堂等字。遐邇驚歎。

贊曰。卻天宮而求凈土。前有光公。後有洪公及昂。蓋三人焉而時逼須臾。猶能導四眾以毗尼。據高座而歸寂。靈相紛然駭人心目。嗚呼異哉。

道綽

唐道綽。并州汶水人。十四出家。習經論。晚事瓚禪師學禪。又篤志神鸞凈土之業。有僧定中。見綽數珠如七寶大山。平居為眾講無量壽觀經。將二百遍。人各掐珠。口稱佛號。

或時散席。向彌林谷。六時禮敬。初不廢缺。唸佛日以七萬為限。貞觀二年四月八日歸寂。聞而赴者。滿於山寺。見化佛住空。天花下散焉。

寶相

唐寶相。雍州長安人。十九出家。頭陀自靜。六時禮懺。垂四十年。夜分誦彌陀經七遍。唸佛六萬聲。病既革。誦唸不捨。囑道俗曰。唸佛為先。勿虛度世。當於西方相待。又曰。燒散吾尸。不勞銘塔。言訖而逝。

贊曰。玉唸佛日。記五萬綽七萬。相今六萬。三老者皆高僧。而日課有常數。今人忽之曰。此愚夫婦所作也。獨何歟。

惟岸

唐惟岸。并州人。約凈土為真歸之地。行方等懺。服勤無缺微疾。見觀音勢至二菩薩現於空中。岸召畫工。無能畫者。忽有二人。自言能畫。畫畢不見。岸乃告諸弟子曰。吾今往生。誰偕行者。有童子愿往。岸令辭父母。父母謂為戲言未信也。頃之沐浴更衣。入道場唸佛而化。岸撫其背曰。小子何得先吾行耶。因索筆贊二菩薩。有愿以慈悲手。提獎共西行之句。贊畢長逝。

贊曰。岸之事無惑矣。彼童子非久積凈業。胡脫化之神異噫。爾不見十念成功乎。不然則宿世善根熟耳。修凈業者。或今身不克往生。觀此可以自慰。

僧炫

唐僧炫。并州人。初念慈氏。期上生內院。年九十遇

【現代漢語翻譯】 現代漢語譯本 或時散席，前往彌林谷（地名）。每日六時禮敬佛菩薩，從不間斷。唸佛每日以七萬聲為限。貞觀二年四月八日圓寂。聽聞訊息趕來的人，遍滿了山寺。人們看見化佛（佛的化身）停留在空中，天花紛紛落下。

寶相

唐朝的寶相法師，雍州長安人。十九歲出家。喜歡獨自禪修。每日六時禮拜懺悔，堅持了近四十年。每夜誦讀《阿彌陀經》七遍，唸佛六萬聲。病重時，誦唸不停止。囑咐僧俗大眾說：『唸佛為首要，不要虛度此生。應當在西方極樂世界相待。』又說：『燒散我的屍體，不必建造塔來紀念。』說完就去世了。

贊曰：玉法師唸佛日記五萬聲，綽法師念七萬聲，寶相法師念六萬聲。這三位老法師都是高僧，而且每日都有固定的功課數量。現在的人輕視他們說：『這是愚蠢的婦人所做的事。』為什麼會這樣呢？

惟岸

唐朝的惟岸法師，并州人。認為凈土是真正的歸宿之地。修行方等懺法，勤奮沒有缺失。患小病時，看見觀音菩薩和大勢至菩薩顯現在空中。惟岸法師召集畫工，沒有能畫出來的。忽然來了兩個人，自稱能畫。畫完后就不見了。惟岸法師於是告訴眾弟子說：『我今天要往生了，誰願意一同前往？』有個童子願意前往。惟岸法師讓他辭別父母，父母以為是玩笑話沒有相信。不久，童子沐浴更衣，進入道場唸佛而化。惟岸法師撫摸著他的背說：『小子，你怎麼能先我而去呢？』於是索要筆讚頌二位菩薩，有『愿以慈悲手，提攜共西行』的句子。讚頌完畢就去世了。

贊曰：惟岸法師的事蹟沒有疑惑。那童子如果不是長久積累凈業，怎麼會有脫胎換骨的神異呢？難道你沒聽說過十念成功的例子嗎？不然就是宿世的善根成熟了。修行凈業的人，或許今生不能往生，看到這件事可以受到激勵。

僧炫

唐朝的僧炫法師，并州人。起初唸誦慈氏菩薩（彌勒菩薩），期望往生兜率內院。九十歲時遇到

【English Translation】 English version Sometimes he would leave his seat and go to Milin Valley (place name). He paid homage six times a day, never missing a single one. He limited his recitation of the Buddha's name to 70,000 times a day. He passed away on the eighth day of the fourth month of the second year of the Zhenguan era. Those who heard the news and rushed to the mountain temple were numerous. People saw a manifested Buddha (an emanation of the Buddha) dwelling in the sky, and heavenly flowers scattered down.

Bao Xiang

The Tang Dynasty's Dharma Master Bao Xiang was a native of Chang'an, Yongzhou. He became a monk at the age of nineteen. He enjoyed solitary meditation. He performed repentance rituals six times a day for nearly forty years. Every night, he recited the 'Amitabha Sutra' seven times and chanted the Buddha's name 60,000 times. When his illness became severe, he did not stop reciting. He instructed the monastic and lay community, saying, 'Reciting the Buddha's name is paramount; do not waste this life. We should await each other in the Western Pure Land.' He also said, 'Cremate my body; there is no need to build a pagoda to commemorate me.' After speaking, he passed away.

Eulogy: Dharma Master Yu recited the Buddha's name 50,000 times a day, Dharma Master Chuo 70,000 times, and Dharma Master Bao Xiang 60,000 times. These three old masters were all eminent monks, and they each had a fixed number of daily recitations. People nowadays look down on them, saying, 'This is what foolish women do.' Why is this so?

Wei An

The Tang Dynasty's Dharma Master Wei An was a native of Bingzhou. He regarded the Pure Land as the true place of return. He practiced the Fangdeng Repentance Dharma, diligently without fail. Suffering from a minor illness, he saw Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva appear in the sky. Dharma Master Wei An summoned painters, but none could paint them. Suddenly, two people came, claiming they could paint. After they finished painting, they disappeared. Dharma Master Wei An then told his disciples, 'I am going to be reborn in the Pure Land today. Who is willing to go with me?' A young boy was willing to go. Dharma Master Wei An told him to bid farewell to his parents, but his parents thought it was a joke and did not believe him. Soon after, the boy bathed and changed his clothes, entered the Dharma hall, and passed away while reciting the Buddha's name. Dharma Master Wei An stroked his back and said, 'Young one, how could you go before me?' Then he asked for a brush to praise the two Bodhisattvas, with the line 'Wishing to be lifted and guided to the West by compassionate hands.' After finishing the praise, he passed away.

Eulogy: There is no doubt about Dharma Master Wei An's affairs. If that boy had not accumulated Pure Land karma for a long time, how could he have had such a miraculous transformation? Haven't you heard of the example of success with even ten recitations? Otherwise, it must have been the ripening of good roots from past lives. Those who cultivate Pure Land practice may not be able to be reborn in this lifetime, but seeing this event can be encouraged.

Seng Xuan

The Tang Dynasty's Dharma Master Seng Xuan was a native of Bingzhou. Initially, he recited the name of Maitreya Bodhisattva (Ci Shi), hoping to be reborn in the inner court of Tushita Heaven. At the age of ninety, he encountered

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道綽禪師。得聞凈土。始迴心唸佛。日禮千拜。一心無怠。後有疾。告弟子曰。阿彌陀佛授我香衣。觀音勢至示我寶手。吾其行矣。言訖而逝。七日異香不散。時有啟芳圓果二法師。目擊斯事。乃于悟真寺。共折楊枝于觀音手中。誓曰。若於凈土有緣。當七日不萎。至期益茂。芳果慶忭。晝夜觀念不捨。忽覺臨七寶池。入大寶帳。見佛及二大士。坐寶華臺光明輝映。芳果作禮。佛云。念我名者皆生我國。又聞釋迦世尊。與文殊菩薩以梵音聲。稱讚凈土。復見三道寶階。其一白衣。其二道俗相半。其三唯僧也。云皆至心念佛者。得生此土耳。后五日。忽聞鐘聲曰。鐘聲我輩事也。俱時化去。

贊曰。耄耋之年。始修凈業。而尚得往生。少壯可知矣。彼芳果聞風興起。終獲靈應。見賢思齊。其此之謂乎。

懷感

唐懷感。居長安千福寺。入唸佛道場。三七日不睹靈瑞。自恨障深。欲絕食畢命。善導大師不許。勸令精虔三載感如所教。后見佛金色玉毫。得唸佛三昧。制決疑論七卷。臨終合掌云。佛來迎我。遂卒。

贊曰。諺有之。惟貴功深。杵可作針。吾于感有徴矣。畫地自限者思之。

德美

唐德美法師。于會昌寺西院。造懺堂行般舟三昧。終夏不坐臥。或止口過三年不言。或行不

【現代漢語翻譯】 現代漢語譯本 道綽禪師（Daochuo）：聽聞凈土法門后，開始回心轉意唸佛，每日禮拜千次，一心一意毫不懈怠。後來生病，告訴弟子說：『阿彌陀佛（Amitabha Buddha）授予我香衣，觀音（Guanyin，Avalokiteśvara）和勢至（Shizhi，Mahāsthāmaprāpta）菩薩向我展示寶手，我將要往生了。』說完就去世了。七日之內異香不散。當時有啟芳和圓果兩位法師，親眼目睹此事，便在悟真寺，共同從觀音菩薩手中折下楊枝，發誓說：『如果與凈土有緣，應當七日不枯萎。』到期后楊枝更加茂盛。啟芳和圓果歡欣鼓舞，日夜唸佛不停歇。忽然覺得身臨七寶池，進入大寶帳，見到佛和二大士（觀音和勢至），坐在寶華臺上，光明輝映。啟芳和圓果行禮。佛說：『念我名號的人都能往生我的國度。』又聽到釋迦世尊（Śākyamuni Buddha），與文殊菩薩（Mañjuśrī Bodhisattva）用梵音聲，稱讚凈土。又見到三道寶階，其中一道全是白衣，一道是道士和俗人各半，一道全是僧人。說都是至心念佛的人，才能往生此土。』五日後，忽然聽到鐘聲說：『鐘聲是為我們而鳴。』隨即一同化去。

贊曰：年老之時，才開始修習凈土法門，尚且能夠往生，年輕力壯的時候就更不用說了。那啟芳和圓果聽聞此事而奮起，最終獲得靈驗。見賢思齊，說的就是這種情況吧。

懷感： 唐朝的懷感，住在長安千福寺，進入唸佛道場，二十一日沒有見到任何靈瑞，自恨業障深重，想要絕食而死。善導大師（Shandao）不允許，勸他精進虔誠三年，懷感照做了。後來見到佛的金色的毫光，得到唸佛三昧。著《決疑論》七卷。臨終時合掌說：『佛來迎接我了。』於是去世。

贊曰：俗話說：『只怕功夫深，鐵杵磨成針。』我在懷感身上看到了驗證。那些畫地為牢自我設限的人應該好好想想。

德美： 唐朝的德美法師，在會昌寺西院，建造懺堂修行般舟三昧（Pratyutpanna-samādhi），整個夏天不坐不臥。或者停止口頭上的過失，三年不說話。或者修行不

【English Translation】 English version Chan Master Daochuo (Daochuo): After hearing about the Pure Land teachings, he began to wholeheartedly recite the Buddha's name, prostrating a thousand times daily with unwavering focus. Later, when he fell ill, he told his disciples, 'Amitabha Buddha (Amitabha Buddha) has bestowed fragrant robes upon me, and Guanyin (Guanyin, Avalokiteśvara) and Shizhi (Shizhi, Mahāsthāmaprāpta) Bodhisattvas are showing me their precious hands. I am about to be reborn in the Pure Land.' After saying this, he passed away. For seven days, a unique fragrance lingered. At that time, Dharma Masters Qifang and Yuanguo witnessed this event and together at Wuzhen Temple, they broke off a willow branch from the hands of Guanyin Bodhisattva, vowing, 'If we have a karmic connection with the Pure Land, this branch should not wither for seven days.' By the end of the period, the branch had grown even more lush. Qifang and Yuanguo were overjoyed and recited the Buddha's name day and night without ceasing. Suddenly, they felt themselves in the Seven Treasure Pond, entering the Great Treasure Pavilion, and saw the Buddha and the two great Bodhisattvas (Guanyin and Shizhi) sitting on jeweled lotus platforms, radiating light. Qifang and Yuanguo paid their respects. The Buddha said, 'Those who recite my name will all be reborn in my land.' They also heard Śākyamuni Buddha (Śākyamuni Buddha) and Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva) praising the Pure Land in Sanskrit. They also saw three jeweled stairways, one filled entirely with laypeople in white, one with a mix of Daoists and laypeople, and one filled entirely with monks. It was said that all those who sincerely recite the Buddha's name can be reborn in this land.' Five days later, they suddenly heard a bell ringing, saying, 'The bell is ringing for us.' Then they both transformed and departed.

Commentary: In old age, he began to cultivate the Pure Land path and was still able to be reborn there. How much more so for those who are young and strong. Qifang and Yuanguo were inspired by this event and rose up, ultimately receiving a spiritual response. 'When you see someone virtuous, think of emulating them.' This is what it means.

Huaigan: Huaigan of the Tang Dynasty lived at Qianfu Temple in Chang'an. He entered a Buddha-recitation retreat, and after twenty-one days, he had not seen any auspicious signs. He regretted his deep karmic obstructions and wanted to end his life by fasting. Master Shandao (Shandao) did not allow it, advising him to be diligent and devout for three years. Huaigan followed his instructions. Later, he saw the Buddha's golden light and obtained the Buddha-recitation samadhi. He wrote seven volumes of 'Resolving Doubts.' As he was dying, he put his palms together and said, 'The Buddha is coming to welcome me.' Then he passed away.

Commentary: As the saying goes, 'Only fear that your effort is not deep enough; an iron pestle can be ground into a needle.' I see the verification of this in Huaigan. Those who draw a line on the ground and limit themselves should think about this.

DeMei: Dharma Master DeMei of the Tang Dynasty, at the western courtyard of Huichang Temple, built a repentance hall to practice the Pratyutpanna-samādhi (Pratyutpanna-samādhi). He did not sit or lie down for the entire summer. Or he stopped verbal transgressions, not speaking for three years. Or he practiced not

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輕。七眾通禮節衣減食。斷絕世想。專念西方。口誦彌陀。終其身不輟。后一時入室稱佛。倏然而化。

贊曰。斷絕世想則染緣盡。專念西方則凈緣成。先民有言。愛不重不生娑婆。念不一不生凈土誠哉言乎。

辯才

唐辯才。襄陽人。潛修凈土二十年。未嘗自稱。獨與護戎任公善。謂之曰。才必生凈土。期在十年。一日令弟子報任公曰。向所期已。及任公至。才曰。吾去矣。趺坐而化。眾聞仙樂西來。異香散漫。

壽洪

唐壽洪。汾陽人。常唸佛。虔求凈土將亡。見兜率天童子來迎。洪曰。我期西往。不生天上。即令眾唸佛。遽云。佛從西來。言訖而化。

法祥

唐法祥。住楊都大興國寺。三十年修安養之業。凡有饒益。必用迴向。因疾弟子。聞祥稱佛聲甚厲。又見房西壁有光若鏡。現凈土相頻伽鼓翼。乃倏然而化。

贊曰。祥見頻伽。前智舜見鸚鵡孔雀。不見佛而見眾鳥何耶。經云。是諸眾鳥。皆阿彌陀佛變化所作。故知。正報依報。俱凈土相也。幸無疑焉。

大行

唐大行。居泰山修普賢懺法三年。感大士現身。晚歲入大藏。陳愿隨手取卷。得彌陀經。晝夜誦詠。至三七日。睹琉璃地上。佛及二大士現身。僖宗皇帝聞其事。詔入內賜號常精進菩

【現代漢語翻譯】 現代漢語譯本 輕。七眾（佛教中的七種僧眾）共同遵守禮節，節約衣食，斷絕世俗的念想，專心念誦西方極樂世界阿彌陀佛的名號，終身不停止。後來有一天，在房間里稱念佛號，忽然就圓寂了。

讚語說：斷絕世俗的念想，那麼染污的因緣就 खत्म हो जाएगा；專心念誦西方極樂世界，那麼清凈的因緣就成就了。古人有話說：『愛不深重，就不會 जन्म 娑婆世界；念頭不專一，就不會 जन्म 凈土。』這話真是 सही है！

辯才

唐朝的辯才，是襄陽人。默默地修習凈土法門二十年，從未 खुद को宣傳。只和護戎任公關係很好，對他說：『你一定 जन्म 凈土，期限在十年。』有一天，讓弟子告訴任公說：『先前約定的時間到了。』等到任公趕到，辯才說：『我要走了。』然後就盤腿坐著圓寂了。 लोगों ने सुना 仙樂從西方傳來，奇異的香氣瀰漫。

壽洪

唐朝的壽洪，是汾陽人。經常唸佛，虔誠地祈求 जन्म 凈土。臨終的時候，看到兜率天（欲界第四天）的童子來迎接他。壽洪說：『我期望往生西方極樂世界，不 जन्म 天上。』 तुरंत 讓大家唸佛，隨即說：『佛從西方來了。』說完就圓寂了。

法祥

唐朝的法祥，住在楊都大興國寺。三十年修習安養（指往生凈土）的行業。凡是有利益的事情，一定用它來回向（將功德迴向凈土）。因為生病，弟子們聽到法祥稱念佛號的聲音非常洪亮，又看到房間西邊的墻壁上有光芒像鏡子一樣，顯現出凈土的景象，頻伽（一種鳥）在鼓動翅膀，然後忽然就圓寂了。

讚語說：法祥看到頻伽，之前智舜看到鸚鵡孔雀，不看到佛卻看到眾鳥，這是為什麼呢？經書上說：『這些鳥，都是阿彌陀佛變化所作。』所以知道，正報（佛菩薩的身體）和依報（佛菩薩所居住的環境），都是凈土的景象啊！希望不要懷疑啊！

大行

唐朝的大行，住在泰山，修習普賢懺法三年，感應到普賢菩薩現身。晚年進入大藏經閣，發願隨手取一卷經書。得到《彌陀經》，晝夜誦讀。到二十一天的時候，看到琉璃地上，佛和兩位大士（觀世音菩薩和大勢至菩薩）現身。僖宗皇帝聽到這件事，下詔讓他入宮，賜號常精進菩薩。

【English Translation】 English version Qing. The seven assemblies (the seven categories of Buddhist followers) commonly observed the precepts, reduced clothing and food, severed worldly thoughts, and focused solely on reciting the name of Amitabha Buddha of the Western Pure Land, never ceasing throughout their lives. Later, one day, while reciting the Buddha's name in his room, he suddenly passed away.

The eulogy says: 'Severing worldly thoughts exhausts defiled karmic conditions; focusing solely on the Western Pure Land perfects pure karmic conditions.' The ancients said: 'Without deep love, one would not be born in Saha (the world of suffering); without single-mindedness in recitation, one would not be born in the Pure Land.' How true are these words!

Biancai

Biancai of the Tang Dynasty was a native of Xiangyang. He secretly cultivated the Pure Land path for twenty years, never promoting himself. He was only close to Hugong Rengong, to whom he said, 'You will surely be born in the Pure Land, with a deadline of ten years.' One day, he instructed his disciple to inform Rengong, 'The appointed time has arrived.' When Rengong arrived, Biancai said, 'I am leaving.' He then sat in the lotus position and passed away. People heard celestial music coming from the west, and a strange fragrance permeated the air.

Shouhong

Shouhong of the Tang Dynasty was a native of Fenyang. He constantly recited the Buddha's name, sincerely praying for birth in the Pure Land. As he was dying, he saw celestial children from Tushita Heaven (the fourth heaven of the Desire Realm) coming to greet him. Shouhong said, 'I aspire to be born in the Western Pure Land, not in the heavens.' He immediately instructed everyone to recite the Buddha's name, and then exclaimed, 'The Buddha is coming from the west!' He then passed away.

Faxiang

Faxiang of the Tang Dynasty resided at Daxingguo Temple in Yangdu. For thirty years, he cultivated the practice of peaceful nourishment (referring to rebirth in the Pure Land). Whenever there was something beneficial, he would always use it for dedication (dedicating the merit to the Pure Land). Due to illness, his disciples heard Faxiang reciting the Buddha's name very loudly, and they also saw a light like a mirror on the west wall of his room, manifesting the scene of the Pure Land, with Kalavinka birds (a type of bird) flapping their wings. Then, he suddenly passed away.

The eulogy says: Faxiang saw the Kalavinka birds, and previously Zhishun saw parrots and peacocks. Why did they see birds instead of the Buddha? The sutra says, 'All these birds are created by Amitabha Buddha through transformation.' Therefore, know that both the principal reward (the body of the Buddha and Bodhisattvas) and the circumstantial reward (the environment in which the Buddha and Bodhisattvas reside) are aspects of the Pure Land! Hopefully, there will be no doubt about this!

Dahang

Dahang of the Tang Dynasty resided on Mount Tai and practiced the Universal Worthy Repentance Dharma for three years, and he sensed the manifestation of Samantabhadra Bodhisattva. In his later years, he entered the Great Treasury of Sutras and vowed to take a scroll at random. He obtained the Amitabha Sutra and recited it day and night. After twenty-one days, he saw the Buddha and two great Bodhisattvas (Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva) manifest on a crystal ground. Emperor Xizong heard of this event and issued an edict for him to enter the palace, bestowing upon him the title 'Constant Diligence Bodhisattva.'

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薩。后一年琉璃地復現。即日而終。異香經旬。肉身不壞。

贊曰。琉璃地上下明徹。凈德所感也。而慧永僧炫異香七日。慧通三日。行今浹旬。孰非梵行之芬芳也哉。

明瞻

唐明瞻。晚歲克志安養。或譏其遲暮。瞻曰。十念功成。猶得見佛吾何慮乎。后因疾。于興教寺具齋。別道俗。時僕射房玄齡杜如晦皆與焉。日過午。整威儀唸佛。遽曰。佛來矣。二大士亦至。竦身合掌而化。

永明壽禪師

錢氏吳越延壽。杭州餘杭人。依四明翠巖禪師出家。參天臺韶國師。發明心要。嘗行法華懺。中夜見普賢。蓮花忽然在手。因思宿願未決。登智者巖。作二鬮。一曰。一心禪定。一曰。萬行修凈土。冥心精禱。七拈皆得凈土。於是一意專修。后住永明。日課一百八事。夜往別峰行道唸佛。旁人時聞螺貝天樂之音。忠懿王嘆曰。自古求西方。未有如此之專切者也。乃立西方香嚴殿。以成其志。在永明十五年。弟子千七百人。常與眾授菩薩戒。施鬼神食。放諸生命。皆悉迴向莊嚴凈土。時號慈氏下生。開寶八年二月二十六日。晨起焚香告眾。趺坐而化。後有僧來自臨川。經年繞其塔。人問故曰。我病入冥。見殿左供一僧像。王勤致禮敬。密詢其人則曰。此杭州永明壽禪師也。凡死者皆經冥府。此

【現代漢語翻譯】 薩（音譯，具體指代不明）。后一年，琉璃地（指清凈的修行境界）再次顯現，他就在當天去世了。去世后異香持續了十天，肉身沒有腐壞。

讚語說：琉璃地上下通透明徹，這是清凈德行所感召的。慧永僧人炫耀異香七天，慧通三天，明瞻持續了十天。他們哪一個不是梵行（清凈的行為）的芬芳呢？

明瞻

唐朝的明瞻，晚年立志修持安養凈土（西方極樂世界）。有人譏笑他年紀大了才開始修行，明瞻說：『即使只念十聲佛號，也能成就往生凈土的功德，見到阿彌陀佛，我有什麼可憂慮的呢？』後來因為生病，在興教寺準備齋飯，與僧俗告別。當時僕射（官名）房玄齡、杜如晦都在場。中午過後，他整理好衣冠，唸佛，突然說：『佛來了！兩位大士（指觀世音菩薩和大勢至菩薩）也到了！』於是挺直身體，合掌而去世。

永明延壽禪師

錢氏吳越國的延壽禪師，是杭州餘杭人。依止四明翠巖禪師出家，參訪天臺韶國師，領悟了心要。曾經修持法華懺，半夜見到普賢菩薩，一朵蓮花忽然出現在手中。因為考慮到往昔的願望還沒有決定，於是登上智者巖，做了兩個鬮（紙團），一個寫著『一心禪定』，一個寫著『萬行修凈土』。虔誠地祈禱，七次拈鬮都得到『修凈土』。於是他一心專修凈土法門。後來住在永明寺，每天做一百零八件事（指修行功課），晚上到別峰山行道唸佛。旁邊的人有時聽到螺號、法器和天樂的聲音。忠懿王（錢弘俶）感嘆說：『自古以來求生西方凈土的人，沒有像他這樣專一懇切的。』於是建造了西方香嚴殿，來成全他的志向。在永明寺住了十五年，弟子有一千七百人。他經常與大眾一起受菩薩戒，施食給鬼神，放生各種生命，都回向莊嚴凈土。當時人們稱他為慈氏菩薩（彌勒菩薩）下生。開寶八年二月二十六日，早晨起來焚香告訴大眾，然後跏趺而坐去世了。後來有個僧人從臨川來，經年累月地繞著他的塔。有人問他原因，他說：『我生病死後到了陰間，看到大殿左邊供奉著一尊僧人的畫像，閻王非常恭敬地禮拜。我偷偷地詢問那個人是誰，他們說：『這是杭州永明壽禪師。』凡是死去的人都要經過陰間，這位

【English Translation】 Sa (transliteration, specific reference unclear). The following year, the 'Pure Land of Lapis Lazuli' (referring to a pure state of practice) reappeared, and he passed away on the same day. After his death, a unique fragrance lasted for ten days, and his physical body did not decay.

The eulogy says: The 'Pure Land of Lapis Lazuli' is clear and transparent from top to bottom, which is the result of pure virtue. The monk Huiyong flaunted a unique fragrance for seven days, Huitong for three days, and Mingzhan lasted for ten days. Which of them is not the fragrance of pure conduct (Brahma-caryā)?

Mingzhan

Mingzhan of the Tang Dynasty, in his later years, was determined to cultivate the Pure Land of Peaceful Nurturing (Western Paradise). Some ridiculed him for starting so late in life. Mingzhan said, 'Even with just ten recitations of the Buddha's name, one can achieve the merit of being reborn in the Pure Land and seeing Amitabha Buddha. What do I have to worry about?' Later, due to illness, he prepared a vegetarian feast at Xingjiao Temple and bid farewell to monks and laypeople. At that time, the ministers Fang Xuanling and Du Ruhui were both present. After noon, he arranged his attire, recited the Buddha's name, and suddenly said, 'The Buddha is coming! The two great Bodhisattvas (referring to Avalokiteśvara and Mahāsthāmaprāpta) have also arrived!' Then he straightened his body, put his palms together, and passed away.

Zen Master Yongming Yanshou

Yanshou Zen Master of the Qian family in the Wu-Yue kingdom, was a native of Yuhang, Hangzhou. He left home under Zen Master Cuiyan of Siming, and visited National Teacher Shao of Tiantai, realizing the essence of the mind. He once practiced the Dharma Flower Repentance, and in the middle of the night, he saw Samantabhadra Bodhisattva, and a lotus flower suddenly appeared in his hand. Considering that his past vows had not yet been decided, he ascended Zhizhe Rock and made two lots (paper balls), one saying 'Single-minded Chan meditation' and the other saying 'Ten thousand practices to cultivate the Pure Land'. He prayed sincerely, and seven times he drew the lot for 'cultivating the Pure Land'. Therefore, he single-mindedly devoted himself to cultivating the Pure Land Dharma. Later, he lived in Yongming Temple, doing one hundred and eight things (referring to spiritual practices) every day, and going to Biefeng Mountain at night to practice and recite the Buddha's name. People nearby sometimes heard the sounds of conch shells, Dharma instruments, and heavenly music. King Zhongyi (Qian Hongchu) sighed, 'Since ancient times, there has never been anyone who sought rebirth in the Western Pure Land with such dedication and sincerity.' Therefore, he built the Western Fragrant Solemnity Hall to fulfill his aspirations. He lived in Yongming Temple for fifteen years, and had seventeen hundred disciples. He often took the Bodhisattva precepts with the assembly, gave food to ghosts and spirits, and released various living beings, all dedicating the merit to adorn the Pure Land. At that time, people called him the incarnation of Maitreya Bodhisattva. On the twenty-sixth day of the second month of the eighth year of Kaibao, he got up in the morning, burned incense, told the assembly, and then sat in the lotus position and passed away. Later, a monk came from Linchuan and circled his pagoda year after year. Someone asked him why, and he said, 'After I died from illness, I went to the underworld and saw a portrait of a monk enshrined on the left side of the hall, and King Yama paid homage to him with great respect. I secretly asked who that person was, and they said, 'This is Zen Master Yongming Yanshou of Hangzhou.' All those who die must pass through the underworld, and this

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師已徑生西方上上品矣。王重其德。故禮敬耳。

贊曰。永明佩西來直指心印。而刻意凈土。自利利他廣大行愿。光昭于萬世。其下生之慈氏歟。其再生之善導歟。

志通

石晉志通。鳳翔人。因見智者大師凈土儀式。不勝欣忭。自是不向西唾。不背西坐。專心念佛。后見白鶴孔雀成行西下。又見蓮花開合於前。通云曰。白鶴孔雀凈土境也。蓮花光相。受生處也。凈土現矣。乃起禮佛而終。茶毗有五色祥雲。環覆火上。舍利鱗砌于身。

贊曰。唾必西避。坐必西向。繫念如斯。何事不辦。今以輕心淺心。而欲往生難矣。或曰。不已著乎。噫諦觀落日。經有明文。智者大師。始生而面西趺坐。乃至凈業諸賢。西向坐脫者。不著而能之乎。耽心濁境。終世安然。才念凈邦。便憂其著。顛倒乃爾。嗟乎異哉。

晤恩

宋晤恩。姑蘇常熟人。年十三聞誦彌陀經。遂求出家。終日一食。不離衣缽。不畜財寶。臥必右脅。坐必跏趺。每布薩涕泗不止。遍誨人以西方凈業。及一乘圓旨。有疑不逗機者。答曰。與作毒鼓之緣耳。雍熙二年八月朔日。夜睹白光自井而出。謂門人曰。吾將逝矣。絕粒禁言。一心念佛。夢一沙門。執金爐焚香。三繞其室。自言灌頂。來此相迎。夢覺呼門人至。猶聞異香

【現代漢語翻譯】 現代漢語譯本： 師父已經往生西方極樂世界上品上生了。國王器重他的德行，所以禮敬他。

讚頌說：永明禪師佩戴著西來直指的心印，並且刻意修習凈土法門，自利利他的廣大行愿，光輝照耀于萬世。他是未來下生的彌勒佛(Maitreya)嗎？還是再次降生的善導大師(Shandao)呢？

志通法師

石晉時期的志通法師，是鳳翔人。因為見到智者大師(Zhiyi)的凈土儀式，非常欣喜。從此以後不朝西方吐唾沫，不背對西方坐，專心念佛。後來見到白鶴孔雀成群結隊地向西飛去，又見到蓮花在眼前開合。志通法師說：『白鶴孔雀是凈土的景象啊，蓮花的光相，是受生的地方啊。凈土顯現了！』於是起身禮佛而去世。火化後有五色祥雲，環繞覆蓋在火焰之上，舍利子像魚鱗一樣排列在身上。

讚頌說：吐唾沫一定避開西方，坐著一定面向西方，繫念如此，什麼事不能辦成呢？現在用輕慢的心、淺薄的心，卻想要往生，難啊！有人說：『這不是執著嗎？』唉！仔細觀察落日，經典有明確的記載。智者大師(Zhiyi)出生時就面向西方跏趺而坐，乃至修習凈業的賢者們，面向西方坐著去世的，不執著能夠做到嗎？貪戀污濁的境界，終身安然自在，才念及清凈的國土，就擔心是執著，顛倒到如此地步，唉！奇怪啊。

晤恩法師

宋朝的晤恩法師，是姑蘇常熟人。十三歲時聽到誦讀《彌陀經》(Amitabha Sutra)，於是請求出家。終日只吃一頓飯，不離開袈裟和缽，不積蓄財寶，睡覺一定右脅而臥，坐著一定跏趺而坐。每次布薩(Posadha)時都涕泗橫流，普遍教誨人們修習西方凈土的功業，以及一乘圓滿的宗旨。有人懷疑不符合根機，回答說：『與他結個毒鼓的緣分罷了。』雍熙二年八月初一，夜晚看到白光從井裡出來，告訴門人說：『我將要去世了。』斷絕飲食，禁止說話，一心念佛。夢見一位沙門，拿著金爐焚香，三次繞著他的房間，自稱灌頂，來此迎接。醒來后叫門人來，還能聞到奇異的香味。

【English Translation】 English version: The master has already been reborn in the highest grade of the Western Pure Land. The king valued his virtue, hence his reverence.

A eulogy says: Zen Master Yongming wore the mind-seal directly pointing from the West, and diligently cultivated the Pure Land path. His vast vows of benefiting himself and others shine upon ten thousand generations. Is he the Maitreya (Maitreya, the future Buddha) who will descend, or is he the reincarnation of Master Shandao (Shandao, an influential Pure Land Buddhist master)?

Master Zhitong

Zhitong, of the Shi Jin dynasty, was a native of Fengxiang. Upon seeing the Pure Land rituals of Master Zhiyi (Zhiyi, founder of the Tiantai school), he was overjoyed. From then on, he would not spit towards the west, nor sit with his back to the west, and single-mindedly recited the Buddha's name. Later, he saw white cranes and peacocks in rows descending westward, and also saw lotuses opening and closing before him. Zhitong said, 'The white cranes and peacocks are the scenery of the Pure Land. The light of the lotuses is the place of rebirth. The Pure Land has appeared!' Thereupon, he rose to prostrate to the Buddha and passed away. After cremation, there were five-colored auspicious clouds surrounding and covering the fire, and the relics were arranged like scales on his body.

A eulogy says: Spitting must avoid the west, sitting must face the west. With mindfulness like this, what cannot be accomplished? Now, with a light heart and a shallow mind, yet desiring to be reborn, it is difficult! Some say, 'Isn't this attachment?' Alas! Carefully observe the setting sun, the scriptures have clear records. Master Zhiyi (Zhiyi) was born facing west in the lotus position, and even the virtuous ones who cultivated Pure Land karma, passed away sitting facing west. Can they do it without attachment? Being attached to a turbid realm, one is at ease throughout life, but upon thinking of the Pure Land, one worries about attachment. Such is the reversal! Alas, how strange!

Master Wu'en

Wu'en of the Song dynasty, was a native of Changshu in Gusu. At the age of thirteen, upon hearing the recitation of the Amitabha Sutra (Amitabha Sutra, the scripture describing the Pure Land), he requested to leave home. He ate only one meal a day, never left his robe and bowl, did not accumulate wealth, always slept on his right side, and always sat in the lotus position. Every time during Posadha (Posadha, a Buddhist observance day), he would weep uncontrollably, and universally taught people to cultivate the merits of the Western Pure Land, as well as the complete meaning of the One Vehicle. To those who doubted and did not resonate with his teachings, he replied, 'It is merely creating a connection with the poison drum.' On the first day of the eighth month of the second year of Yongxi, at night, he saw a white light emerge from the well, and told his disciples, 'I am about to pass away.' He stopped eating, refrained from speaking, and single-mindedly recited the Buddha's name. He dreamed of a Shramana (Shramana, a Buddhist monk) holding a golden censer, burning incense, and circling his room three times, claiming to be performing the initiation and coming to welcome him. Upon waking up, he called his disciples, and they could still smell the strange fragrance.

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二十五日。說止觀指歸及觀心義畢端坐而化。人聞管絃鈴鐸之音嘹亮空中。漸久漸遠。自西而去。

贊曰。財食不貪。廉潔心也。坐臥不茍。敬慎心也。衣缽不離。持重心也。布薩垂泣。誠信心也。四心皆凈因。宜其往生矣。至於誨人。則西方凈業。與一乘圓教並施。恩其深入唸佛法門者乎。

圓凈常法師

宋省常。錢塘人。七歲出家。淳化中住南昭慶。慕廬山之風。乃刺血書華嚴經凈行品。易蓮社以凈行。士大夫預會者。稱凈行弟子。而王文正公且為之首。一時公卿伯牧百二十人。比丘千人焉。翰林蘇易簡。作凈行品序。至謂予當布發以承其足。剜身以請其法。猶尚不辭。況陋文淺學而有惜哉。天禧四年正月十二日端坐唸佛。有頃厲聲唱云佛來也。泊然而化。

贊曰。始遠公。次善導。既而南嶽五會。永明臺巖。終於法師。號蓮社七祖。勸化之盛。蓋耀古彌今矣。雖然核其自修。則罔不精勤刻勵。如所以示人者。今沙門知勸人。而不知勸己。欲竊附於前輩。不幾狂乎。

凈觀

宋凈觀。住嘉禾寂光庵。修凈土懺法十餘年。謂弟子曰。我后二十七日行矣。至期二日前。見紅蓮花。次日又見黃花滿室。皆有化生孩兒。坐于花上。仙帶結束。三日入龕端坐。命眾唸佛。頃之脫去。

【現代漢語翻譯】 現代漢語譯本：二十五日，說完《止觀指歸》（zhiguan zhi gui，解釋天臺宗止觀修行的著作）及《觀心義》（guanxin yi，關於觀心的意義的著作）后，便端坐圓寂。人們聽到管絃鈴鐸的聲音在空中嘹亮響起，漸漸地越來越遠，向西而去。

贊曰：不貪圖錢財食物，是廉潔的心；坐臥不隨便，是敬慎的心；衣缽不離身，是持重的心；布薩時垂淚，是誠實的心。這四種心都是清凈的因，所以適合往生西方極樂世界。至於教誨他人，則是西方凈土法門與一乘圓教（yicheng yuanjiao，佛教的最高教義）並用。這是恩惠那些深入唸佛法門的人啊。

圓凈常法師

宋朝的省常（shengchang）法師，錢塘（Qiantang，地名，今杭州）人。七歲出家。淳化（Chunhua，年號）年間住在南昭慶寺。仰慕廬山（Lushan，山名）慧遠（Huiyuan）大師的風範，於是刺血書寫《華嚴經·凈行品》（Huayan Jing Jingxing Pin，《華嚴經》中的一品）。將蓮社改為凈行社。士大夫參加集會的人，都自稱為凈行弟子。而王文正公（Wang Wenzheng Gong，人名）還作為他們的首領。當時公卿伯牧等官員一百二十人，比丘一千人。翰林蘇易簡（Su Yijian，人名）作《凈行品序》。甚至說『我應當剪下頭發來承受他的足，剜下身體來請求他的法，尚且不推辭，何況是簡陋的文字和淺薄的學識而有所吝惜呢？』天禧（Tianxi，年號）四年正月十二日，端坐唸佛。過了一會兒，大聲唱道『佛來了！』安然而圓寂。

贊曰：最初是慧遠大師，其次是善導（Shandao）大師，然後是南嶽五會（Nanyue wuhui），永明延壽（Yongming Yanshou）大師，臺巖（Taiyan）法師，最終是省常法師，被稱為蓮社七祖。勸化眾生的盛況，真是光耀古今啊。雖然考察他自身的修行，沒有不精進刻苦的。就像他用來教導別人的那樣。現在的沙門只知道勸導別人，卻不知道勸導自己，想要偷偷地依附於前輩，不是太狂妄了嗎？

凈觀

宋朝的凈觀（jingguan）法師，住在嘉禾（Jiahe，地名，今嘉興）寂光庵。修習凈土懺法十餘年。告訴弟子說：『我之後二十七日就要走了。』到期前兩天，看見紅蓮花。第二天又看見黃花滿屋，都有化生的孩兒，坐在花上，穿著仙人的衣帶。第三天進入龕中端坐，命令眾人唸佛。一會兒就脫離了肉身。

【English Translation】 English version: On the twenty-fifth day, after finishing explaining 'Zhi Guan Zhi Gui' (zhiguan zhi gui, a work explaining the practice of Zhi Guan of the Tiantai school) and 'Guan Xin Yi' (guanxin yi, a work on the meaning of contemplating the mind), he sat in meditation and passed away. People heard the sounds of pipes, strings, bells, and chimes ringing clearly in the air, gradually fading away from the west.

Eulogy: Not greedy for wealth and food is a pure heart. Not careless in sitting and lying down is a respectful and cautious heart. Not separating from robes and alms bowl is a heart of holding weight. Shedding tears during the uposatha (布薩, busa, a Buddhist observance) is a sincere heart. These four hearts are all pure causes, so it is fitting for him to be reborn in the Western Pure Land. As for teaching others, he used both the Western Pure Land Dharma and the One Vehicle Perfect Teaching (yicheng yuanjiao, the highest teaching of Buddhism). This is a grace to those who deeply enter the Dharma of mindfulness of the Buddha.

Dharma Master Yuanjing Chang

During the Song Dynasty, Dharma Master Shengchang (shengchang) of Qiantang (Qiantang, place name, present-day Hangzhou) became a monk at the age of seven. During the Chunhua (Chunhua, reign title) period, he lived in Nan Zhaoqing Temple. Admiring the style of Master Huiyuan (Huiyuan) of Lushan (Lushan, mountain name), he pricked his skin to write the 'Jing Xing Pin' (Huayan Jing Jingxing Pin, Chapter on Pure Conduct) of the 'Avatamsaka Sutra' (Huayan Jing). He changed the Lotus Society to the Pure Conduct Society. The scholar-officials who participated in the assembly all called themselves disciples of Pure Conduct. And Duke Wang Wenzheng (Wang Wenzheng Gong, personal name) even served as their leader. At that time, there were one hundred and twenty officials such as dukes, ministers, earls, and governors, and one thousand monks. Hanlin Su Yijian (Su Yijian, personal name) wrote a preface to the 'Jing Xing Pin'. He even said, 'I should cut off my hair to receive his feet, and cut off my body to request his Dharma, and I would not refuse, let alone be stingy with my humble writing and shallow learning?' On the twelfth day of the first month of the fourth year of Tianxi (Tianxi, reign title), he sat in meditation and recited the Buddha's name. After a while, he loudly proclaimed, 'The Buddha is coming!' And then he passed away peacefully.

Eulogy: First was Master Huiyuan, then Master Shandao (Shandao), then the Five Assemblies of Nanyue (Nanyue wuhui), Master Yongming Yanshou (Yongming Yanshou), Dharma Master Taiyan (Taiyan), and finally Dharma Master Shengchang, who was called the Seventh Patriarch of the Lotus Society. The grandeur of his exhortation and transformation is truly glorious throughout the ages. Although examining his own practice, there was none that was not diligent and assiduous, just like what he used to teach others. Today's monks only know how to exhort others, but do not know how to exhort themselves, wanting to secretly attach themselves to their predecessors, isn't that too arrogant?

Jingguan

During the Song Dynasty, Dharma Master Jingguan (jingguan) lived in Jiguang Hermitage in Jiahe (Jiahe, place name, present-day Jiaxing). He practiced the Pure Land Repentance Dharma for more than ten years. He told his disciples, 'I will be leaving in twenty-seven days.' Two days before the due date, he saw red lotus flowers. The next day, he saw yellow flowers filling the room, all with incarnated children sitting on the flowers, wearing celestial sashes. On the third day, he entered the niche and sat in meditation, ordering the assembly to recite the Buddha's name. After a while, he shed his physical body.

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贊曰。唸佛人預知時至。蓋娑婆緣盡。凈土緣成。自然聖境冥現。如遠公七日。今觀二十七日之類是也。世人生無實德。死欲效顰。扭捏妝點。取笑于識者。甚則生身活焚。搖動遠邇。不知附鬼著邪。流入惡趣。尤可憐憫。復使無眼之徒。欣羨而希則之。其為害也大矣。我集往生。何無一人活焚其軀者。愿智人觀此。普以告世。救諸愚民。

慈雲懺主

宋遵式。臺州臨海縣人。學行高古。名冠兩浙。專志安養。嘗行般舟三昧。九十日苦學嘔血。入道場兩足皮裂。以死自誓。忽如夢中。見觀音垂手指其口。引出數蟲。又指端出甘露。注其口。覺身心清涼。疾遂愈。著凈土決疑行愿。及凈土懺法。行於世天聖間。將化之日。炷香禮佛。愿諸佛證明。往生安養。至晚坐脫。人見大星隕于靈鷲峰。時號慈雲懺主云。

贊曰。克勤懺法。自行而垂憲萬世。古今一人而已。至於寶手出蟲甘露灌口。非精誠之極疇能然乎。

宗坦疏主

宋宗坦。潞州黎城人。五十年名播講林。晚於唐州青臺鎮。專求凈土。三業四儀。曾無暫忘。政和四年四月二十七日。夢阿彌陀佛。謂曰。汝說法止六日。當生凈土。覺而白眾。至五月四日。集眾告曰。因緣聚散。固當有時。凈土勝緣。惟憑時刻。愿眾唸佛助我往

【現代漢語翻譯】 現代漢語譯本： 讚語說：唸佛之人能夠預知往生時辰，是因為在此娑婆世界的緣分已盡，與西方凈土的緣分已成就，自然會有聖境在冥冥之中顯現。例如遠公（慧遠大師）在往生前七日就已預知，而宗坦法師在往生前二十七日預知等等。世間之人活著的時候沒有真實的德行，死了卻想模仿這些高僧大德，扭捏作態，反而會被有識之士恥笑。更甚者，有人竟然生身活活焚燒自己，以此來搖動遠近之人，實在是不明白這是被鬼神附體著魔，最終只會墮入惡道，實在可憐可嘆。而且還會讓那些沒有智慧的人，羨慕並效仿他們，這種危害實在是太大了。我所收集的往生事例中，為何沒有一個人是活活焚燒自己身體的呢？希望有智慧的人能夠觀察此事，並廣泛地告知世人，救度這些愚昧的百姓。

慈雲懺主（Ciyun Chan Zhu，法號，意為慈雲懺悔的主持） 宋朝的遵式（Zunshi）法師，是臺州臨海縣人。他的學識和品行都非常高尚，名聲在兩浙一帶居於首位。他一心專念阿彌陀佛，求生西方凈土。曾經修行般舟三昧（Banzhou Sanmei，一種唸佛法門），九十天苦行精進，甚至嘔血。進入道場時，兩隻腳的面板都裂開了，但他以死來立下誓願。忽然在夢中，見到觀音菩薩（Guanyin Pusa）垂下手指示他的口，從中引出許多蟲子，又從指端流出甘露，注入他的口中。醒來后，感到身心清涼，疾病也痊癒了。他著有《凈土決疑行愿》（Jingtu Jueyi Xingyuan）和《凈土懺法》（Jingtu Chanfa），在世間流傳。在將要往生的時候，點燃香，禮拜佛，發願諸佛菩薩證明，讓他往生西方極樂世界。到了晚上，坐著圓寂了。人們看到一顆大星隕落在靈鷲峰（Lingjiu Feng）。當時人們尊稱他為慈雲懺主。

讚語說：遵式法師勤勉地實行懺法，他的行為為萬世樹立了典範，自古至今只有他一人而已。至於觀音菩薩用寶手取出他口中的蟲子，又用甘露灌入他的口中，如果不是精誠到了極點，怎麼可能發生這樣的事情呢？

宗坦疏主（Zongtan Shuzhu，法號，意為宗坦，擅長經疏的法師） 宋朝的宗坦法師，是潞州黎城人。五十年間，他的名聲傳遍了講經說法的場所。晚年在唐州青臺鎮，專心求生西方凈土。身、口、意三業和行、住、坐、臥四儀，沒有片刻忘記念佛。政和四年四月二十七日，夢見阿彌陀佛（Amituo Fo），告訴他說：『你說法到六日為止，應當往生凈土。』醒來后，他告訴了大家。到了五月四日，召集眾人告別說：『因緣聚合和離散，本來就有一定的時候。往生凈土的殊勝因緣，只在于當下的每一刻。』希望大家唸佛幫助我往生。

【English Translation】 English version: A eulogy says: Those who recite the Buddha's name know in advance when they will be reborn, because their karmic connections with this Saha world (Suo Po Shijie, the world of suffering) are exhausted, and their karmic connections with the Pure Land (Jingtu, the Pure Land of Amitabha Buddha) are established. Naturally, the sacred realm will appear subtly. For example, Venerable Huiyuan (Huiyuan Dashi) knew seven days in advance, and Zongtan (Zongtan) knew twenty-seven days in advance. People in the world have no real virtue when they are alive, but they want to imitate these eminent monks when they die, acting pretentiously, which is ridiculed by knowledgeable people. Even worse, some people burn themselves alive, trying to shock people far and near, not knowing that they are possessed by ghosts and demons, and will eventually fall into evil realms, which is truly pitiful and lamentable. Moreover, it will make those without wisdom admire and imitate them, which is a great harm. Why is it that in the rebirth stories I have collected, there is not a single person who burned their body alive? I hope wise people will observe this matter and widely inform the world to save these ignorant people.

Ciyun Chan Zhu (Ciyun Chan Zhu, Dharma name, meaning the Abbot of Ciyun Monastery who leads repentance ceremonies) Zunshi (Zunshi) of the Song Dynasty was from Linhai County, Taizhou. His learning and conduct were very noble, and his reputation was the best in the Liangzhe area. He was wholeheartedly devoted to Amitabha Buddha, seeking rebirth in the Western Pure Land. He once practiced the Pratyutpanna Samadhi (Banzhou Sanmei, a method of reciting the Buddha's name), diligently for ninety days, even vomiting blood. When he entered the monastery, the skin on both feet was cracked, but he vowed to die. Suddenly in a dream, he saw Avalokiteshvara Bodhisattva (Guanyin Pusa) lowering his hand and pointing to his mouth, drawing out many worms from it, and then pouring nectar from his fingertips into his mouth. When he woke up, he felt refreshed in body and mind, and his illness was cured. He wrote 'Resolutions of Doubts and Practices for the Pure Land' (Jingtu Jueyi Xingyuan) and 'Repentance Ritual for the Pure Land' (Jingtu Chanfa), which circulated in the world. When he was about to be reborn, he lit incense and bowed to the Buddha, vowing that all Buddhas and Bodhisattvas would certify his rebirth in the Western Paradise. In the evening, he passed away while sitting. People saw a large star falling on Vulture Peak (Lingjiu Feng). At that time, people honored him as Ciyun Chan Zhu.

A eulogy says: Zunshi diligently practiced the repentance ritual, and his actions set an example for all ages. He is the only one in ancient and modern times. As for Avalokiteshvara Bodhisattva using his precious hand to remove the worms from his mouth and pouring nectar into his mouth, how could such a thing happen if it were not for the utmost sincerity?

Zongtan Shuzhu (Zongtan Shuzhu, Dharma name, meaning Zongtan, a master of commentaries on scriptures) Zongtan of the Song Dynasty was from Licheng, Luzhou. For fifty years, his reputation spread throughout the places where scriptures were lectured. In his later years, he devoted himself to seeking rebirth in the Western Pure Land in Qingtai Town, Tangzhou. He never forgot to recite the Buddha's name in his three karmas (body, speech, and mind) and four conducts (walking, standing, sitting, and lying down). On April 27th of the fourth year of Zhenghe, he dreamed of Amitabha Buddha (Amituo Fo), who told him: 'Your Dharma teaching will end in six days, and you should be reborn in the Pure Land.' When he woke up, he told everyone. On May 4th, he gathered the people and said goodbye: 'The gathering and dispersal of karmic conditions naturally have a certain time. The auspicious karmic condition for rebirth in the Pure Land depends only on every moment.' I hope everyone will recite the Buddha's name to help me be reborn.

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生。言已坐脫。滿空雷鳴。白雲覆地。三日方歇。所持瑪瑙數珠。盤于指上。眾取之。竟不能得。感應事繁。具如別說。

贊曰。雷者法音之吼。云者慈蔭之深。手珠不脫。念力之牢強見矣。

慈照宗王

宋子元。號萬事休。平江崑山人。少習止觀。定中聞鴉聲悟道。頌曰。二十餘年紙上尋。尋來尋去轉沉吟。忽然聽得慈鴉叫始信。從前錯用心。於是利他心切。普勸唸佛。代為法界眾生。禮佛懺悔。祈生安養。創白蓮懺堂。述四土三觀。選佛圖。開示蓮宗眼目。逆順境中。未嘗動念。高宗皇帝召見。賜號慈照。後於鐸城。三月二十三日。告眾曰。吾化緣已畢。時當行矣。言訖合掌示寂。荼毗舍利無數。敕賜最勝之塔。

法持

宋法持。居化度寺。修彌陀懺。愿促閻浮之壽。早生安養。后小疾。雨淚悲號。祈垂接引。厲聲唸佛不絕。忽見佛身丈六。立於池上。即自言曰。我已得中品生。西向而化。

贊曰。人情莫不欲壽。促算而求安養。非欣厭之極乎。雖然發願可也。赴海投崖。而疊薪自燼。則魔矣。

本如

宋本如。號神照。住東山承天寺。與郡守張郇。結社一日昇座說法。與眾訣別。退而坐逝。時江上漁人。見雲端有僧西去。明年啟塔。顏貌如生。蓮花產于塔前

【現代漢語翻譯】 現代漢語譯本 生。說完就坐化了（坐脫：指僧人坐著圓寂）。天空雷聲轟鳴，白雲覆蓋大地，三天後才停止。他所持的瑪瑙念珠，盤繞在手指上。眾人取它，竟然不能拿下來。感應的事蹟很多，詳細情況如其他記載所說。

贊曰：雷聲是佛法的聲音，白雲是慈悲的庇護。手中的念珠不脫落，可見念力之牢固。

慈照宗王

宋朝的子元，號萬事休，平江崑山人。年輕時學習止觀，在禪定中聽到烏鴉叫聲而悟道。他作頌說：『二十多年在書本上尋找，尋來尋去反而更加沉吟。忽然聽到慈鴉的叫聲才相信，從前是用錯了心。』於是他利他的心非常懇切，普遍勸人唸佛，代替法界眾生，禮佛懺悔，祈求往生安養（安養：指西方極樂世界）。他建立白蓮懺堂，闡述四土三觀（四土：常寂光土、實報莊嚴土、方便有餘土、凡聖同居土；三觀：空觀、假觀、中觀），選輯佛像圖，開示蓮宗的要點。在逆境順境中，從未動過念頭。高宗皇帝召見了他，賜號慈照。後來在鐸城，三月二十三日，他告訴眾人說：『我教化的緣分已經完畢，現在應當走了。』說完合掌圓寂。荼毗（荼毗：火葬）后得到無數舍利，皇帝下令建造最殊勝的塔。

法持

宋朝的法持，住在化度寺，修彌陀懺（彌陀懺：一種懺悔法門，以阿彌陀佛為主要對境）。他發願縮短閻浮（閻浮：指我們所居住的這個世界）的壽命，早日往生安養。後來得了小病，流著眼淚悲傷地哭號，祈求阿彌陀佛垂慈接引。他大聲唸佛不停，忽然看見佛身丈六（丈六：佛像的高度單位，一丈六尺），站在池塘上。他就自己說：『我已經得到中品往生。』面向西方而逝世。

贊曰：人之常情沒有不希望長壽的，他縮短壽命而求往生安養，不是欣慕極樂世界厭離娑婆世界到了極點嗎？雖然發願是可以的，但是如果像赴海投崖，或者堆積柴火自焚，那就是著魔了。

本如

宋朝的本如，號神照，住在東山承天寺。他和郡守張郇結社。有一天升座說法，和大眾訣別，退下來就坐著去世了。當時江上的漁人，看見雲端有僧人向西而去。第二年開啟塔，顏貌如生。蓮花生長在塔前。

【English Translation】 English version He passed away sitting upright after speaking (坐脫 zuō tuō: refers to a monk passing away while seated). Thunder rumbled in the sky, and white clouds covered the ground, ceasing only after three days. The agate prayer beads he held remained coiled on his fingers. When people tried to take them, they could not. The instances of miraculous responses were numerous, as detailed elsewhere.

Eulogy: The thunder is the roar of the Dharma sound, and the clouds are the depth of compassionate shade. The prayer beads did not fall from his hand, showing the strength and firmness of his meditative power.

Cizhao Zongwang (慈照宗王)

Zi Yuan (子元) of the Song Dynasty, styled Wanshi Xiu (萬事休), was a native of Kunshan (崑山), Pingjiang (平江). He studied Samatha-vipassana (止觀) in his youth. He attained enlightenment upon hearing the sound of a crow during meditation. He composed a verse saying: 'For over twenty years, I searched in books, searching and searching, only to become more lost in contemplation. Suddenly, hearing the call of a compassionate crow, I finally believed that I had been using my mind wrongly before.' Thereupon, his altruistic heart was fervent, and he universally encouraged people to recite the Buddha's name, on behalf of all beings in the Dharma realm, to prostrate to the Buddha and repent, praying for rebirth in the Land of Bliss (安養 Ānyǎng: refers to the Western Pure Land of Ultimate Bliss). He founded the White Lotus Repentance Hall, expounded on the Four Lands and Three Contemplations (四土：常寂光土, 實報莊嚴土, 方便有餘土, 凡聖同居土; 三觀：空觀, 假觀, 中觀), selected Buddha images, and revealed the essential points of the Lotus School. In adverse and favorable circumstances, he never had a single wandering thought. Emperor Gaozong (高宗) summoned him and bestowed upon him the title Cizhao (慈照). Later, in Duocheng (鐸城), on the twenty-third day of the third month, he told the assembly: 'My karmic connection for teaching has ended; it is time for me to depart.' After speaking, he joined his palms and passed away peacefully. After cremation (荼毗 tú pí: cremation), countless relics were obtained, and the emperor ordered the construction of the most supreme pagoda.

Fachi (法持)

Fachi (法持) of the Song Dynasty resided at Huadu Temple (化度寺). He practiced the Amitabha Repentance (彌陀懺 Mítuó chàn: a repentance practice focusing on Amitabha Buddha), vowing to shorten his lifespan in Jambudvipa (閻浮 Yánfú: refers to the world we live in) and be reborn in the Land of Bliss early. Later, he fell slightly ill, weeping and wailing in sorrow, praying for Amitabha Buddha to extend his compassionate hand and receive him. He recited the Buddha's name loudly and incessantly. Suddenly, he saw the Buddha's body, sixteen feet tall (丈六 zhàng liù: a unit of measurement for the height of a Buddha image, sixteen feet), standing on the pond. He then said to himself: 'I have already attained rebirth in the Middle Grade.' He passed away facing west.

Eulogy: It is human nature for everyone to desire longevity. To shorten one's lifespan in order to seek rebirth in the Land of Bliss, is this not the extreme of rejoicing in the Pure Land and detesting this Saha world? Although making such a vow is permissible, if one were to jump into the sea or throw oneself off a cliff, or pile up firewood and burn oneself, that would be demonic.

Benru (本如)

Benru (本如) of the Song Dynasty, styled Shenzhao (神照), resided at Chengtian Temple (承天寺) in Dongshan (東山). He formed a society with Prefect Zhang Xun (張郇). One day, he ascended the Dharma seat to preach the Dharma and bid farewell to the assembly. He retreated and passed away while seated. At that time, fishermen on the river saw a monk ascending westward on a cloud. The following year, when the pagoda was opened, his face and appearance were as if he were still alive. Lotus flowers grew in front of the pagoda.

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。

基法師

宋基法師。學于寶云。住太平興國寺。精意念佛。一日示疾。為弟子廣談玄旨。眾忽見。西方現光。空中奏樂。師曰。阿彌陀佛與二大士俱至。即右脅西向而化。門人夢阿彌陀佛授記。為超世如來。或夢師坐青蓮花臺者。法智禪師嘆曰。臥病談玄。臨終見佛。是可敬也。

贊曰。或疑。基曷為即得授記。噫親見如來無量光。見前授我菩提記。子知之乎。

若愚

宋若愚。居云川仙潭。建無量壽閣。勸道俗念佛。精勤三十年。與道潛則章二師為友。潛能詩近名。愚與章惟務實行。將順世。夢神人告曰。汝同學則章。得普賢行愿三昧。已生凈土。彼正待汝。愚乃沐浴更衣。命眾諷觀經。端坐默然忽云。凈土現前。吾當行矣。書偈而化。偈曰。本自無家可得歸云邊有路許誰知。溪光搖落西山月。正是仙潭夢斷時。又曰。空里千花羅網。夢中七寶蓮池。踏得西方路穩。更無一點狐疑。

贊曰。愚與潛章為友。而潛以耽詩。親名失凈土之利。黜世智疏世緣。求西方者。當書諸紳。

守真

宋守真。永興人。講起信論法界觀。常于中夜。結無量壽佛往生秘密印。繫念西方。一夕天曉。自覺身登凈土。舉目見佛。因俯伏像前。忽曰。四十八愿。能度我者。乃持香花。

【現代漢語翻譯】 現代漢語譯本

基法師

宋朝的基法師，在寶云學習佛法，住在太平興國寺。他專心致志地念佛。有一天，他示現生病，為弟子們廣泛地講述玄妙的旨意。眾人忽然看見西方出現光明，空中奏響音樂。基法師說：『阿彌陀佛（Amitabha，西方極樂世界的教主）與兩位大菩薩一起來了。』說完，他就向右側臥，面向西方圓寂了。他的弟子們夢見阿彌陀佛為他授記，預言他將成為超世如來（a Tathagata surpassing the world）。也有人夢見基法師坐在青蓮花臺上。法智禪師感嘆道：『臥病在床還能談論玄理，臨終時親眼見到佛，真是令人敬佩啊。』

讚語說：有人疑惑，基法師憑什麼能夠得到授記？唉！他親眼見到了如來無量光（immeasurable light of the Tathagata），親眼見到佛為他授記菩提（Bodhi，覺悟）。你明白這個道理嗎？

若愚

宋朝的若愚，住在云川仙潭。他建造了無量壽閣，勸導僧俗念佛。他精進勤奮地念佛三十年，與道潛、則章兩位法師為友。道潛擅長寫詩，頗有名氣，而若愚和則章只致力於實際修行。臨終時，若愚夢見神人告訴他說：『你的同學則章，已經得到了普賢行愿三昧（Samadhi of Samantabhadra's practices and vows），已經往生到凈土（Pure Land）了。他正在等你。』若愚於是沐浴更衣，命眾人誦讀《觀經》，端坐默然，忽然說：『凈土就在眼前，我應當前往了。』說完，他寫下偈頌而圓寂。偈頌說：『本來就沒有家可以回去，云邊有路又有誰知道？溪水的光影搖曳著西山的月亮，這正是仙潭夢醒的時候。』又說：『空中佈滿千朵鮮花的羅網，夢中呈現七寶蓮池。踏穩了通往西方的道路，再也沒有一絲一毫的狐疑。』

讚語說：若愚與道潛、則章為友，而道潛因為沉溺於寫詩，追求名聲，失去了往生凈土的利益。拋棄世俗的智慧，疏遠世俗的因緣，追求往生西方的人，應當把這些話記在腰帶上。

守真

宋朝的守真，是永興人。他講解《起信論》（Awakening of Faith）和《法界觀》（Contemplation of the Dharmadhatu），常常在半夜，結無量壽佛往生秘密印（secret mudra for rebirth in the Pure Land of Amitayus），一心繫念西方。一天晚上天亮時，他自覺身登凈土，舉目看見了佛。於是他俯伏在佛像前，忽然說：『四十八愿（forty-eight vows of Amitabha），能夠救度我的人。』於是他手持香花。

【English Translation】 English version

Master Ji

Master Ji of the Song Dynasty studied at Baoyun and resided in the Taiping Xingguo Temple. He devoted himself to reciting the Buddha's name. One day, he manifested illness and extensively discussed profound principles for his disciples. Suddenly, the assembly saw light appearing in the West and music playing in the air. Master Ji said, 'Amitabha Buddha (Amitabha, the lord of the Western Pure Land) and two great Bodhisattvas have arrived together.' Then, he lay on his right side, facing West, and passed away. His disciples dreamed that Amitabha Buddha bestowed a prophecy upon him, foretelling that he would become a Tathagata (a Tathagata surpassing the world). Some also dreamed of Master Ji sitting on a blue lotus platform. Chan Master Fazhi sighed, 'To discuss profound principles while lying ill and to see the Buddha at the moment of death is truly admirable.'

The verse of praise says: Some may doubt, why was Master Ji able to receive a prophecy? Alas! He personally saw the immeasurable light of the Tathagata (immeasurable light of the Tathagata), and personally saw the Buddha bestow upon him the prophecy of Bodhi (Bodhi, enlightenment). Do you understand this principle?

Ruoyu

Ruoyu of the Song Dynasty lived in Xiantan, Yunchuan. He built the Immeasurable Life Pavilion and encouraged both monastics and laypeople to recite the Buddha's name. He diligently practiced reciting the Buddha's name for thirty years and was friends with Masters Daoqian and Zezhang. Daoqian was skilled in writing poetry and was quite famous, while Ruoyu and Zezhang only focused on practical cultivation. As he was about to pass away, Ruoyu dreamed that a divine being told him, 'Your classmate Zezhang has already attained the Samadhi of Samantabhadra's practices and vows (Samadhi of Samantabhadra's practices and vows) and has already been reborn in the Pure Land (Pure Land). He is waiting for you.' Ruoyu then bathed and changed his clothes, ordered the assembly to recite the Contemplation Sutra, sat upright in silence, and suddenly said, 'The Pure Land is before me, I should go.' After saying this, he wrote a verse and passed away. The verse said, 'Originally, there is no home to return to, who knows the path by the clouds? The light of the stream reflects the setting moon on the western mountains, this is the moment when the dream of Xiantan ends.' He also said, 'In the sky, a net of a thousand flowers is spread, in the dream, a pond of seven jewels appears. Having firmly stepped on the path to the West, there is no more doubt.'

The verse of praise says: Ruoyu was friends with Daoqian and Zezhang, but Daoqian, because he indulged in writing poetry and seeking fame, lost the benefit of being reborn in the Pure Land. Those who abandon worldly wisdom, distance themselves from worldly connections, and seek rebirth in the West should write these words on their belts.

Shouzhen

Shouzhen of the Song Dynasty was from Yongxing. He lectured on the Awakening of Faith (Awakening of Faith) and the Contemplation of the Dharmadhatu (Contemplation of the Dharmadhatu), and often in the middle of the night, he formed the secret mudra for rebirth in the Pure Land of Amitayus (secret mudra for rebirth in the Pure Land of Amitayus), focusing his mind on the West. One night at dawn, he felt himself ascending to the Pure Land and saw the Buddha. Then he prostrated before the Buddha image and suddenly said, 'The forty-eight vows (forty-eight vows of Amitabha), are able to save me.' Then he held incense and flowers.

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入殿供養。就坐而化。

知禮

宋知禮。號法智。居南湖。述妙宗鈔。大彰觀心觀佛之旨。每歲二月望日。建唸佛施戒會。動逾萬人。又撰融心解。明一心三觀。顯四凈土之義。後於歲旦。建光明懺。至五日召大眾說法。驟稱佛號數百聲。奄然坐逝。

贊曰。禮述妙宗。說凈觀。大弘臺教。而臨終唸佛坐逝。豈騰口說者。可同日語耶。

有嚴

宋有嚴。住臺州赤城崇善寺。依神照學天臺教。晚年結茆樝木之下。號曰樝庵。平生篤修凈業。有懷安養故鄉詩。為時所傳。建中靖國元年夏四月將終。見寶池大蓮花。天樂四列。乃作餞歸凈土詩示眾。后七日跏趺而化。塔上有光如月。三夕方隱。

贊曰。前法祥鏡光。現於壁端。今嚴公月光。現於塔上。皆身心瑩徹之明驗也。乃至光明滿室者。金光彌亙江上數百里者。嗚呼。是可以偽為乎哉。

慧明

宋慧明。號晦庵。學于慧光。晚依蓄山常照寺。修凈業。日課法華楞嚴圓覺。持彌陀聖號萬數。慶元己未春示疾。謂弟子曰。吾學大乘。求生凈土。今果遂矣。累足坐逝。眾聞天樂西來。徘徊頂上。荼毗五色舍利無數。

師贊

宋師贊。雍州人。為僧童。年十四。唸佛不絕。忽遇疾暴亡。俄而復甦。謂師及父母曰。

【現代漢語翻譯】 現代漢語譯本 入殿供養，然後就地坐化。

知禮（Zhi Li）

宋代的知禮，號法智（Fa Zhi），住在南湖。他撰寫了《妙宗鈔（Miao Zong Chao）》，大大闡揚了觀心觀佛的宗旨。每年二月十五，他都舉辦唸佛施戒法會，參加者超過萬人。他還撰寫了《融心解（Rong Xin Jie）》，闡明一心三觀，彰顯四凈土的意義。後來在元旦，他舉辦光明懺法。到初五召集大眾說法，連續稱念佛號數百聲，安然坐化。

贊曰：知禮撰寫《妙宗》，宣說凈觀，大力弘揚天臺宗的教義，而且臨終唸佛坐化，難道是那些只會空談的人可以相提並論的嗎？

有嚴（You Yan）

宋代的有嚴，住在臺州赤城崇善寺。他依止神照（Shen Zhao）學習天臺教義。晚年結廬在樝木之下，號為樝庵。他平生篤實地修習凈土法門，有懷念安養故鄉的詩，為當時人們所傳誦。建中靖國元年夏四月將要臨終時，他看見寶池中的大蓮花，天樂在四周排列。於是作《餞歸凈土詩》示眾。七天後跏趺坐化。塔上有光芒如月亮，三夜后才消失。

贊曰：之前的法祥（Fa Xiang）、鏡光（Jing Guang），顯現在墻壁上，如今有嚴公的月光，顯現在塔上，都是身心瑩徹的明顯驗證啊！乃至光明充滿房間的，金光瀰漫江上數百里的，唉！這些是可以虛假偽造的嗎？

慧明（Hui Ming）

宋代的慧明，號晦庵（Hui An），向慧光（Hui Guang）學習，晚年依止蓄山常照寺，修習凈土法門。每天誦習《法華經（Fa Hua Jing）》、《楞嚴經（Leng Yan Jing）》、《圓覺經（Yuan Jue Jing）》，持念彌陀聖號數萬遍。慶元己未年春天示現疾病，告訴弟子們說：『我學習大乘佛法，求生凈土，現在願望終於實現了。』然後雙腿交疊坐化。眾人聽到天樂從西方傳來，在頭頂上徘徊。荼毗后得到五色舍利無數。

師贊（Shi Zan）

宋代的師贊，雍州人，做僧童時，十四歲，唸佛不間斷。忽然得了急病暴亡，不久又甦醒過來，告訴師父和父母說：

【English Translation】 English version He entered the hall to make offerings and then sat down and passed away.

Zhi Li

Zhi Li of the Song Dynasty, also known as Fa Zhi, lived in Nanhu. He wrote the 'Miao Zong Chao', greatly elucidating the principles of contemplating the mind and contemplating the Buddha. Every year on the fifteenth day of the second month, he held a Buddhist recitation and precept-giving assembly, with over ten thousand participants. He also wrote the 'Rong Xin Jie', clarifying the One Mind and Three Contemplations, and revealing the meaning of the Four Pure Lands. Later, on New Year's Day, he held the Bright Light Repentance ceremony. On the fifth day, he summoned the assembly to preach the Dharma, repeatedly chanting the Buddha's name hundreds of times, and peacefully passed away while seated.

Eulogy: Zhi Li wrote the 'Miao Zong', expounding on pure contemplation, and vigorously promoted the teachings of the Tiantai school. Moreover, he passed away while seated, reciting the Buddha's name at the end of his life. How can he be compared to those who only engage in empty talk?

You Yan

You Yan of the Song Dynasty lived in Chongshan Temple in Chicheng, Taizhou. He studied the Tiantai teachings under Shen Zhao. In his later years, he built a hut under a crabapple tree, calling himself Crabapple Hermit. Throughout his life, he diligently cultivated the Pure Land practice, and his poems longing for his peaceful homeland of Amitabha's Pure Land were widely circulated at the time. In the fourth month of the summer of the first year of Jianzhong Jingguo (1101), as he was about to pass away, he saw a large lotus flower in the treasure pond, with heavenly music arranged all around. He then composed a 'Farewell to Returning to the Pure Land' poem to show the assembly. Seven days later, he passed away in the lotus position. There was a light on the pagoda like the moon, which disappeared after three nights.

Eulogy: Previously, Fa Xiang and Jing Guang appeared on the wall, and now Venerable You Yan's moonlight appears on the pagoda. These are clear proofs of the clarity of body and mind! Even the light filling the room, and the golden light spanning hundreds of miles over the river, alas! Can these be falsely fabricated?

Hui Ming

Hui Ming of the Song Dynasty, also known as Hui An, studied under Hui Guang. In his later years, he relied on Changzhao Temple in Xushan to cultivate the Pure Land practice. He recited the 'Lotus Sutra', 'Surangama Sutra', and 'Perfect Enlightenment Sutra' daily, and chanted the holy name of Amitabha tens of thousands of times. In the spring of the Jiwei year of Qingyuan (1199), he showed signs of illness and told his disciples, 'I have studied the Mahayana teachings and sought rebirth in the Pure Land. Now my wish has finally been fulfilled.' Then he passed away while sitting with his legs crossed. The assembly heard heavenly music coming from the West, hovering over their heads. After cremation, countless five-colored relics were obtained.

Shi Zan

Shi Zan of the Song Dynasty, a native of Yongzhou, was a novice monk. At the age of fourteen, he recited the Buddha's name incessantly. Suddenly, he suffered a sudden illness and died. After a while, he revived and told his teacher and parents:

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阿彌陀佛來此。兒當隨行。鄰人見空中寶臺。五色異光。向西而沒。

二沙彌

隋汶州二沙彌。同志唸佛。長者忽亡。至凈土見佛白言。有小沙彌同修。可得生否。佛言。由彼勸汝。汝方發心。汝今可歸。益勤凈業。三年之後。當同來此。至期二人。俱見佛來。大地震動。天花飄舞。一時同化。

瞭然

宋瞭然法師。號智涌。住白蓮寺二十四年。夢二龍戲空中。一化為神人。袖出簡云。師七日當行。既寤集眾說法。大書曰。因唸佛力。得生樂國。凡汝諸人。可不自勉。即沐浴更衣。令眾誦彌陀經。至西方世界處。倏然而化。能仁寺行人。皆聞天樂之音。祥光上燭天表。

思照

宋釋思照。研究宗教。專心凈業。每四更即起。稱誦佛名。懈怠比丘。不遑安寢。傚法藏四十八愿。結僧俗繫念凈會三十年。一日感疾。夢丈六金身。集眾唸佛。忽厲聲同眾稱念。屈指作印坐逝。阇維齒及數珠不壞。

智廉

宋智廉。居上虞化度寺。初遍參宗門。晚節一意西方。慶元改元秋八月。別眾曰。我夢中見阿彌陀佛。大眾圍繞說法。佛云。諸善人等。當須專心凈業來生我國。我見勝相。往生必矣。乃書偈曰。雁過長空。影沈寒水。無滅無生。蓮花國里。書畢回身。向西結印而逝。

【現代漢語翻譯】 現代漢語譯本 阿彌陀佛（Amitabha，西方極樂世界的佛）來接引了。這人應當跟隨阿彌陀佛前往。鄰居們看見空中出現寶臺，發出五種顏色的奇異光芒，向西方消失了。

二沙彌（Śrāmaṇera，出家修行的沙彌）

隋朝汶州的兩位沙彌，志同道合一起唸佛。一位長者忽然去世，到了凈土（Pure Land，阿彌陀佛的西方極樂世界）見到佛，稟告說：『有小沙彌與我一同修行，可以往生凈土嗎？』佛說：『因為他勸導你，你才發心唸佛。你現在可以回去，更加精勤地修習凈業（Pure Karma，往生凈土的善行）。三年之後，應當一同來這裡。』到了約定的時間，兩位沙彌都看見佛來接引，大地震動，天花飄舞，一時之間一同化去（往生）。

瞭然

宋朝的瞭然法師，號智涌，住在白蓮寺二十四年。夢見兩條龍在空中嬉戲，其中一條化為神人，從袖中拿出一張簡書，寫著：『法師七日後當往生。』醒來后召集眾人說法，大筆寫道：『因爲念佛的力量，得以往生極樂世界（Sukhavati，阿彌陀佛的西方極樂世界）。你們這些人，難道不應該自我勉勵嗎？』於是沐浴更衣，讓眾人誦唸《彌陀經》（Amitabha Sutra），唸到『西方世界』處，忽然化去（往生）。能仁寺的修行人，都聽見天樂的聲音，祥光向上照亮天際。

思照

宋朝的釋思照，研究宗教，專心修習凈業。每天四更（凌晨兩點左右）就起床，稱念佛名。懈怠的比丘（Bhikkhu，出家男子）因為他而不敢安睡。他傚法法藏比丘（Dharmakara Bhikkhu，阿彌陀佛的前身）的四十八愿（Forty-eight Vows），結僧俗繫念凈會三十年。有一天感到生病，夢見丈六金身（golden body of sixteen feet，佛的莊嚴相），召集眾人唸佛。忽然大聲與眾人一同稱念佛號，屈指作印，坐著去世（往生）。火化后，牙齒和念珠沒有損壞。

智廉

宋朝的智廉，住在上虞化度寺。起初遍參各宗派，晚年一心向往西方（西方極樂世界）。慶元改元八月，與眾人告別說：『我在夢中見到阿彌陀佛，大眾圍繞著佛說法。佛說：『各位善人，應當專心修習凈業，來生我國。』我見到殊勝的景象，往生必定無疑了。』於是寫下偈語說：『雁過長空，影沉寒水，無滅無生，蓮花國里。』寫完後轉身，面向西方結印而去世（往生）。

【English Translation】 English version Amitabha (Buddha of Infinite Light) came to receive him. This person should follow him. The neighbors saw a jeweled platform in the sky, emitting five-colored rays of light, disappearing towards the west.

Two Śrāmaṇeras (Novice Monks)

During the Sui Dynasty, two Śrāmaṇeras in Wenzhou shared the same aspiration to recite the Buddha's name. An elder suddenly passed away. Upon reaching the Pure Land (Sukhavati, the Western Paradise), he met the Buddha and reported, 'There is a young Śrāmaṇera who cultivates with me. Can he be reborn here?' The Buddha replied, 'Because he encouraged you, you developed the aspiration. You may now return and diligently cultivate pure karma (meritorious deeds for rebirth in the Pure Land). After three years, you shall both come here together.' When the appointed time arrived, both Śrāmaṇeras saw the Buddha coming to receive them. The earth shook, heavenly flowers fluttered, and they both transformed (were reborn in the Pure Land) at the same time.

Liao Ran

Master Liao Ran of the Song Dynasty, also known as Zhi Yong, resided at White Lotus Temple for twenty-four years. He dreamed of two dragons playing in the sky, one of which transformed into a divine being, who took out a bamboo slip from his sleeve, which read, 'The Master will depart in seven days.' Upon awakening, he gathered the assembly and gave a Dharma talk, writing in large characters, 'Because of the power of reciting the Buddha's name, I am able to be reborn in the Land of Bliss (Sukhavati, the Western Paradise). All of you, should you not encourage yourselves?' Then he bathed and changed his clothes, instructing the assembly to recite the Amitabha Sutra. When they reached the part about the 'Western World,' he suddenly transformed (passed away and was reborn in the Pure Land). Practitioners at Nengren Temple all heard the sound of heavenly music, and auspicious light shone up to the heavens.

Si Zhao

The monk Si Zhao of the Song Dynasty studied religions and devoted himself to Pure Land practice. Every day, he would rise at the fourth watch (around 2 AM) and recite the Buddha's name. Lazy Bhikkhus (monks) dared not sleep soundly because of him. He emulated the Forty-eight Vows of Dharmakara Bhikkhu (the Bodhisattva who became Amitabha Buddha) and established a Pure Land society for monks and laypeople for thirty years. One day, he felt ill and dreamed of a golden body of sixteen feet (the majestic form of the Buddha). He gathered the assembly to recite the Buddha's name. Suddenly, he loudly recited the Buddha's name with the assembly, made a hand gesture, and passed away sitting down (was reborn in the Pure Land). After cremation, his teeth and rosary remained intact.

Zhi Lian

Zhi Lian of the Song Dynasty resided at Huadu Temple in Shangyu. Initially, he studied various schools of Buddhism, but in his later years, he single-mindedly aspired to the West (the Western Pure Land). In the eighth month of the first year of the Qingyuan era, he bid farewell to the assembly, saying, 'In my dream, I saw Amitabha Buddha, surrounded by a great assembly, expounding the Dharma. The Buddha said, 'All you virtuous people, you must wholeheartedly cultivate pure karma and be reborn in my country.' I have seen this auspicious sign, and my rebirth is assured.' Then he wrote a verse, 'Geese fly across the long sky, their shadows sink in the cold water, without extinction or birth, in the land of lotus flowers.' After writing, he turned around, faced west, formed a hand gesture, and passed away (was reborn in the Pure Land).

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智深

宋智深。號慈川。學于海月。歸嘉禾。開長堂供眾二十年。專志唸佛。常以凈業化人。得往生者甚眾。忽示疾。客至問安。談論如常時。客方出門。即遷化。人見紫雲。向西而沒焉。

法因

宋法因。住四明廣壽寺。三十年冥心凈土。後有疾。集眾諷觀經。稱佛號者三夕。謂門人曰。吾將行矣。或請留偈。乃書曰。我與彌陀本無二。二與不二並皆離。我今如此見彌陀。感應道交難思議。挺身端坐而逝。

贊曰。以我心而念彼佛。則生佛宛然。即凡心而見佛心。則生佛何別。何別故離二。宛然故離不二。離二故不從他覓。離不二故不礙求生。又離二故凡情斯盡。離不二故聖解俱亡。如此見佛者。終日娑婆。終日凈土。唸唸釋迦出世。時時彌勒下生。可謂真見彌陀者也。其或不然覿面相逢。白雲萬里。

智仙

宋智仙。號真教。住白蓮寺。講道十三年。西向禮念。未嘗少廢。一夕微疾。請觀堂行人。誦彌陀經。卷未終而坐脫。鄰住能仁寺僧。皆聞天樂和鳴。黎明乃知師亡。

宗利

宋宗利。居新城碧沼。修唸佛三昧者十年。后入道味山。筑庵名曰一相。越十五年。忽謂弟子曰。吾見碧蓮花。遍滿空中三日。復曰佛來矣。即書偈云。吾年九十頭雪白。世上應無

【現代漢語翻譯】 現代漢語譯本 智深（Zhì Shēn） 宋朝的智深，號慈川（Cíchuān），在海月（Hǎiyuè）處學習，后回到嘉禾（Jiāhé），開設長堂供養大眾二十年，專心致志唸佛，經常用凈土法門教化他人，得以往生凈土的人非常多。忽然示現疾病，有客人來問候，他談論如平時一樣。客人剛出門，他就遷化（qiānhuà，指僧人去世）。人們看見紫色的雲彩，向西方飄去。 法因（Fǎ Yīn） 宋朝的法因，住在四明（Sìmíng）廣壽寺（Guǎngshòu Sì），三十年潛心修習凈土法門。後來生病，召集眾人諷誦《觀無量壽經》（Guān Wúliàngshòu Jīng），稱念佛號三個晚上。他對門人說：『我將要走了。』有人請求他留下偈語，於是寫道：『我與彌陀（Mítuó，即阿彌陀佛）本無二，二與不二並皆離。我今如此見彌陀，感應道交難思議。』然後挺直身體端坐而逝。 贊曰：以我的心來念彼佛，則眾生與佛宛然一體；即以凡夫之心見佛之心，則眾生與佛有何區別？沒有區別，所以遠離『二』；宛然一體，所以遠離『不二』。遠離『二』，所以不從他處尋求；遠離『不二』，所以不妨礙求生凈土。又因為遠離『二』，所以凡夫的情執全部消盡；因為遠離『不二』，所以聖人的知解也一併消亡。如此見佛的人，終日身處娑婆世界（Suōpó Shìjiè，指我們所處的世界），也終日身處凈土。唸唸之間釋迦牟尼佛（Shìjiā Móní Fó）出世，時時刻刻彌勒菩薩（Mílè Púsà）下生。這可以說是真正見到阿彌陀佛的人。如果不是這樣，即使面對面相逢，也如同白雲萬里，遙不可及。 智仙（Zhì Xiān） 宋朝的智仙，號真教（Zhēnjiào），住在白蓮寺（Báilián Sì），講經說法十三年，面向西方禮拜唸佛，從未有絲毫懈怠。一天晚上稍微感到不適，請觀堂（guāntáng）的僧人誦讀《彌陀經》（Mítuó Jīng）。經卷還未誦完，他就坐化（zuòhuà，指僧人坐著去世）了。鄰近的能仁寺（Néngrén Sì）的僧人，都聽到天樂齊鳴。天亮后才知道智仙已經去世。 宗利（Zōng Lì） 宋朝的宗利，住在新城（Xīnchéng）碧沼（Bìnzhǎo），修習唸佛三昧（niànfó sānmèi，指專心念佛而達到的一種禪定狀態）十年。後來進入道味山（Dàowèi Shān），建造庵棚，命名為一相（Yīxiàng）。過了十五年，忽然對弟子說：『我看見碧色的蓮花，遍滿空中三天。』又說：『佛來了。』於是寫下偈語說：『我年九十頭雪白，世上應無……』 English version Zhishen (Zhì Shēn) Zhishen of the Song Dynasty, styled Cichuan (Cíchuān), studied under Haiyue (Hǎiyuè). Returning to Jiahe (Jiāhé), he opened a hall to support the Sangha for twenty years. He was devoted to reciting the Buddha's name and often transformed people through the Pure Land teachings, leading many to be reborn in the Pure Land. Suddenly, he showed signs of illness. When guests came to inquire, he conversed as usual. As the guests were leaving, he passed away (qiānhuà, referring to a monk's death). People saw purple clouds moving westward. Fayin (Fǎ Yīn) Fayin of the Song Dynasty resided at Guangshou Temple (Guǎngshòu Sì) in Siming (Sìmíng). For thirty years, he meditated deeply on the Pure Land. Later, he fell ill. He gathered the assembly to chant the Visualization Sutra (Guān Wúliàngshòu Jīng) and recite the Buddha's name for three nights. He said to his disciples, 'I am about to depart.' When someone requested a verse, he wrote: 'I and Amitabha (Mítuó, i.e., Amitabha Buddha) are fundamentally not two; both 'two' and 'not two' are transcended. Now I see Amitabha in this way; the interaction of response and the Way is inconceivable.' Then he straightened his body, sat upright, and passed away. Commentary: Using my mind to contemplate that Buddha, sentient beings and the Buddha are clearly one. Using the mind of an ordinary person to see the mind of the Buddha, what difference is there between sentient beings and the Buddha? Because there is no difference, 'two' is transcended. Because they are clearly one, 'not two' is transcended. Because 'two' is transcended, one does not seek elsewhere. Because 'not two' is transcended, one is not hindered from seeking rebirth in the Pure Land. Furthermore, because 'two' is transcended, all mundane emotions are exhausted. Because 'not two' is transcended, all holy interpretations vanish. One who sees the Buddha in this way is in the Saha world (Suōpó Shìjiè, referring to the world we live in) all day long, and also in the Pure Land all day long. In every thought, Shakyamuni Buddha (Shìjiā Móní Fó) appears in the world; at every moment, Maitreya Bodhisattva (Mílè Púsà) descends. This can be said to be truly seeing Amitabha. If it is not so, even if you meet face to face, it is like ten thousand miles of white clouds, far and unattainable. Zhixian (Zhì Xiān) Zhixian of the Song Dynasty, styled Zhenjiao (Zhēnjiào), resided at Bailian Temple (Báilián Sì). He lectured on the Dharma for thirteen years, always bowing and reciting the Buddha's name facing west, never slacking off. One night, he felt slightly unwell. He asked a monk from the Guantang (guāntáng) to recite the Amitabha Sutra (Mítuó Jīng). Before the sutra was finished, he passed away in a seated posture (zuòhuà, referring to a monk's death while sitting). The monks of the neighboring Nengren Temple (Néngrén Sì) all heard heavenly music playing in harmony. At dawn, they learned that Zhixian had passed away. Zongli (Zōng Lì) Zongli of the Song Dynasty lived in Binhao (Bìnzhǎo), Xincheng (Xīnchéng). He cultivated the Samadhi of Buddha Recitation (niànfó sānmèi, referring to a state of meditative concentration achieved through dedicated Buddha recitation) for ten years. Later, he entered Daowei Mountain (Dàowèi Shān) and built a hermitage named Yixiang (Yīxiàng). After fifteen years, he suddenly said to his disciples, 'I see blue lotus flowers filling the sky for three days.' Then he said, 'The Buddha is coming.' So he wrote a verse saying, 'I am ninety years old with white hair, there should be none in the world...'

【English Translation】 English version Zhishen (Zhì Shēn) Zhishen of the Song Dynasty, styled Cichuan (Cíchuān), studied under Haiyue (Hǎiyuè). Returning to Jiahe (Jiāhé), he opened a hall to support the Sangha for twenty years. He was devoted to reciting the Buddha's name and often transformed people through the Pure Land teachings, leading many to be reborn in the Pure Land. Suddenly, he showed signs of illness. When guests came to inquire, he conversed as usual. As the guests were leaving, he passed away (qiānhuà, referring to a monk's death). People saw purple clouds moving westward. Fayin (Fǎ Yīn) Fayin of the Song Dynasty resided at Guangshou Temple (Guǎngshòu Sì) in Siming (Sìmíng). For thirty years, he meditated deeply on the Pure Land. Later, he fell ill. He gathered the assembly to chant the Visualization Sutra (Guān Wúliàngshòu Jīng) and recite the Buddha's name for three nights. He said to his disciples, 'I am about to depart.' When someone requested a verse, he wrote: 'I and Amitabha (Mítuó, i.e., Amitabha Buddha) are fundamentally not two; both 'two' and 'not two' are transcended. Now I see Amitabha in this way; the interaction of response and the Way is inconceivable.' Then he straightened his body, sat upright, and passed away. Commentary: Using my mind to contemplate that Buddha, sentient beings and the Buddha are clearly one. Using the mind of an ordinary person to see the mind of the Buddha, what difference is there between sentient beings and the Buddha? Because there is no difference, 'two' is transcended. Because they are clearly one, 'not two' is transcended. Because 'two' is transcended, one does not seek elsewhere. Because 'not two' is transcended, one is not hindered from seeking rebirth in the Pure Land. Furthermore, because 'two' is transcended, all mundane emotions are exhausted. Because 'not two' is transcended, all holy interpretations vanish. One who sees the Buddha in this way is in the Saha world (Suōpó Shìjiè, referring to the world we live in) all day long, and also in the Pure Land all day long. In every thought, Shakyamuni Buddha (Shìjiā Móní Fó) appears in the world; at every moment, Maitreya Bodhisattva (Mílè Púsà) descends. This can be said to be truly seeing Amitabha. If it is not so, even if you meet face to face, it is like ten thousand miles of white clouds, far and unattainable. Zhixian (Zhì Xiān) Zhixian of the Song Dynasty, styled Zhenjiao (Zhēnjiào), resided at Bailian Temple (Báilián Sì). He lectured on the Dharma for thirteen years, always bowing and reciting the Buddha's name facing west, never slacking off. One night, he felt slightly unwell. He asked a monk from the Guantang (guāntáng) to recite the Amitabha Sutra (Mítuó Jīng). Before the sutra was finished, he passed away in a seated posture (zuòhuà, referring to a monk's death while sitting). The monks of the neighboring Nengren Temple (Néngrén Sì) all heard heavenly music playing in harmony. At dawn, they learned that Zhixian had passed away. Zongli (Zōng Lì) Zongli of the Song Dynasty lived in Binhao (Bìnzhǎo), Xincheng (Xīnchéng). He cultivated the Samadhi of Buddha Recitation (niànfó sānmèi, referring to a state of meditative concentration achieved through dedicated Buddha recitation) for ten years. Later, he entered Daowei Mountain (Dàowèi Shān) and built a hermitage named Yixiang (Yīxiàng). After fifteen years, he suddenly said to his disciples, 'I see blue lotus flowers filling the sky for three days.' Then he said, 'The Buddha is coming.' So he wrote a verse saying, 'I am ninety years old with white hair, there should be none in the world...'

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百年客。一相道人歸去來。金臺坐斷。乾坤窄。奄然而化。

齊玉

宋齊玉。號慧覺。初于霅川寶藏寺。建凈土會。后住上竺。夜半頂彌陀像行道唸佛。一日謂首座曰。床前多寶塔現。非吾愿也。所欲則凈土耳。可為我集眾唸佛。首座鳴鐘。僧至將百餘。玉云。今已見佛。瞑目端坐而逝。

贊曰。多寶塔亦佛國也。玉何以不願。昔韋提希。遍觀凈土而獨求安養。蓋非專修。功弗克就。知此可與言西方矣。

圓照本禪師

宋宗本。常州無錫人。初參天衣懷禪師。唸佛有省。后遷凈慈。奉詔入東京慧林寺。召對延和殿稱旨。平居密修凈業。雷峰才法師。神遊凈土。見一花殊麗。問之曰。待凈慈本禪師耳。又資福曦公。至慧林禮足。施金而去。人詰其故。曰。吾定中見金蓮花。人言以俟本公。又蓮花無數。云以待受度者。或有萎者。云是退墮人也。有問。師傳直指。何得蓮境標名。答曰。雖在宗門。亦以凈土兼修耳。后臨終安坐而逝。謚圓照禪師。

贊曰。昔中峰天如。謂禪與凈土。理雖一而功不可並施。今曰兼修者何。蓋兼之義二。足躡兩船之兼。則誠為不可。圓通不礙之兼。何不可之有。況禪外無凈土。則即土即心。原非二物也。安得更謂之兼。

大通本禪師

宋善

【現代漢語翻譯】 百年客。一相道人（指修行人）歸去來。金臺（指西方極樂世界的蓮花臺）坐斷。乾坤窄。奄然而化（指安詳地去世）。

齊玉

宋朝的齊玉，號慧覺。起初在霅川（今浙江湖州）的寶藏寺，建立凈土會。後來住在上竺寺。夜半時頭頂著彌陀像，繞佛唸佛。一日對首座（寺院中職位較高的僧人）說：『床前出現多寶塔，不是我的願望。我所希望的是凈土。可以為我召集眾人唸佛。』首座敲鐘。僧人來了將近百餘人。齊玉說：『現在已經見到佛了。』瞑目端坐而逝。

贊曰：多寶塔也是佛國啊。齊玉為什麼不願意去呢？從前韋提希夫人，遍觀諸佛凈土而唯獨求生安養凈土（西方極樂世界），大概不是專修，功夫不能成就。知道這個道理，才可以和他談論西方凈土。

圓照本禪師

宋朝的宗本，常州無錫人。起初參拜天衣懷禪師，唸佛有所領悟。後來遷居凈慈寺。奉皇帝的詔令入東京慧林寺。皇帝在延和殿召見，非常滿意。平時秘密地修習凈土法門。雷峰才法師，神遊凈土，見到一朵非常美麗的蓮花，問這是什麼，回答說：『等待凈慈寺的本禪師。』又有資福寺的曦公，到慧林寺禮拜，施捨金子而去。人們問他原因，他說：『我在禪定中見到金蓮花，有人說這是等待本公的。』又有無數的蓮花，說是等待接受度化的人。有的蓮花枯萎了，說是退墮的人。』有人問：『禪師您傳授直指心性的禪法，為什麼凈土的蓮花境界也以您命名呢？』回答說：『雖然在宗門，也以凈土法門兼修。』後來臨終時安坐而逝。謚號圓照禪師。

贊曰：從前中峰天如禪師說，禪與凈土，道理雖然一樣，但是功夫不能同時並用。現在說兼修是什麼意思呢？大概兼有兩種含義。腳踏兩隻船的兼，那確實是不可以的。圓融通達，互不障礙的兼，為什麼不可以呢？況且禪外沒有凈土，那麼即土即心，本來不是兩個東西啊。怎麼能再說是兼修呢？

大通本禪師

宋朝的善

【English Translation】 A hundred-year sojourner. The One-Aspect Taoist (referring to a practitioner) returns. The golden dais (referring to the lotus platform in the Western Pure Land of Ultimate Bliss) is firmly seated. Heaven and earth narrow. He transforms peacefully (referring to passing away serenely).

Qi Yu

Qi Yu of the Song Dynasty, named Huijue. Initially, he established a Pure Land society at Baozang Temple in Zhouchuan (now Huzhou, Zhejiang). Later, he resided at Shangzhu Temple. In the middle of the night, he circumambulated the Buddha while reciting the Buddha's name, with an image of Amitabha on his head. One day, he said to the head monk (a senior monk in the temple): 'The appearance of the Many Treasures Pagoda before my bed is not my wish. What I desire is the Pure Land. Please gather the assembly to recite the Buddha's name for me.' The head monk rang the bell. Nearly a hundred monks arrived. Qi Yu said: 'Now I have already seen the Buddha.' He closed his eyes, sat upright, and passed away.

Commentary: The Many Treasures Pagoda is also a Buddha-land. Why did Qi Yu not wish to go there? In the past, Lady Vaidehi observed all the Buddha-lands and only sought rebirth in the Pure Land of Bliss (Western Pure Land of Ultimate Bliss). Perhaps without dedicated practice, accomplishment cannot be achieved. Knowing this principle, one can discuss the Western Pure Land with him.

Chan Master Yuanzhao Ben

Zongben of the Song Dynasty, a native of Wuxi, Changzhou. Initially, he visited Chan Master Tianyi Huai and had some understanding of reciting the Buddha's name. Later, he moved to Jingci Temple. He received an imperial decree to enter Huilin Temple in Tokyo. The emperor summoned him to the Yanhua Hall and was very pleased. He secretly practiced the Pure Land Dharma in ordinary times. Dharma Master Cai of Leifeng, traveled to the Pure Land in spirit and saw an exceptionally beautiful lotus flower. He asked what it was, and the reply was: 'Waiting for Chan Master Ben of Jingci Temple.' Also, Gong Xi of Zifu Temple, went to Huilin Temple to pay respects, offered gold, and left. People asked him the reason, and he said: 'I saw a golden lotus flower in meditation, and someone said it was waiting for Master Ben.' There were also countless lotus flowers, said to be waiting for those who would be saved. Some lotus flowers were withered, said to be those who had regressed.' Someone asked: 'Master, you transmit the Chan method of directly pointing to the mind, why is the lotus realm of the Pure Land also named after you?' He replied: 'Although in the Chan school, I also cultivate the Pure Land Dharma concurrently.' Later, he passed away peacefully while sitting in meditation. He was posthumously named Chan Master Yuanzhao.

Commentary: In the past, Chan Master Zhongfeng Tianru said that although the principle of Chan and Pure Land is the same, the practice cannot be carried out simultaneously. What does it mean to cultivate concurrently now? Perhaps concurrent cultivation has two meanings. Concurrent cultivation like stepping on two boats is indeed impossible. Concurrent cultivation that is perfectly integrated and does not hinder each other, why is it impossible? Moreover, there is no Pure Land outside of Chan, so the land is the mind, originally not two things. How can it be called concurrent cultivation?

Chan Master Datong Ben

Shan of the Song Dynasty

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本。試華嚴得度。奉詔住法雲。賜號大通。后歸杭州象塢寺修凈業。定中見阿彌陀佛示金色身。一旦告門人曰。止有三日在。至期趺坐唸佛。西向而化。

靈芝照律師

宋元照。住靈芝。弘律學。篤意凈業。唸佛不輟。一日令弟子。諷觀經及普賢行愿品。趺坐而化。西湖漁人。皆聞空中樂聲。

清照律師

宋慧亨。住武林延壽寺。初依靈芝習律。專修凈業。六十年。每對人必以唸佛為勸。建寶閣立三聖像。最稱殊特。有江自任者。忽夢寶座從空而下。云亨律師當升此坐。適社友孫居士。預啟別亨。即在家作印而化。師往炷香。歸而謂其徒曰。孫君已去。吾亦行矣。乃集眾唸佛。為說偈曰。彌陀口口稱。白毫唸唸想。持此不退心。決定生安養。端坐而化。號清照律師。

贊曰。六十年專修凈業。臨終瑞應何疑焉。世有以少時之力。而咎凈土之無徴。謬矣。

思敏

宋思敏。依靈芝律師增受戒法。專心念佛二十年。後有疾。請眾諷觀經者半月。越三日。見化佛滿空。臨終唸佛。聲出衆外。酷暑留龕七日不變。香滿室中。

晞湛

宋晞湛。山陰人。少為儒生。忽厭世出家。與瑩行人。建無量壽佛殿于阮杜。專修凈業。坐不背西。久之常見佛及二菩薩相。一夕面西念

【現代漢語翻譯】 現代漢語譯本 本。試華嚴得度（通過研習《華嚴經》而得度）。奉詔住法雲寺。賜號大通。后歸杭州象塢寺修習凈土法門。在禪定中見到阿彌陀佛示現金色身。一日告訴門人說：『我只有三天的時間了。』到期時，跏趺而坐，唸佛，面向西方往生。

靈芝照律師

宋朝的元照律師，住在靈芝寺，弘揚律學，專心致志于凈土法門，唸佛從不間斷。一日，令弟子諷誦《觀經》及《普賢行愿品》，然後跏趺而坐往生。西湖的漁人，都聽到空中傳來音樂的聲音。

清照律師

宋朝的慧亨，住在武林延壽寺。起初跟隨靈芝律師學習戒律，專修凈土法門六十年。每次面對他人，必定以唸佛勸導。建造寶閣，設立三聖像（阿彌陀佛、觀世音菩薩、大勢至菩薩），非常殊勝特別。有位名叫江自任的人，忽然夢見寶座從空中降下，說慧亨律師應當升到這個座位。恰好社友孫居士，預先向慧亨告別，就在家中結印往生。慧亨律師前去炷香，回來后對他的徒弟說：『孫居士已經走了，我也要走了。』於是召集眾人唸佛，為他們說偈語：『彌陀口口稱，白毫唸唸想，持此不退心，決定生安養。』說完端坐而往生，被稱為清照律師。

贊曰：六十年專修凈土法門，臨終時的瑞相，有什麼可懷疑的呢？世上有人用少許時間的力量，就責怪凈土法門沒有應驗，這是錯誤的。

思敏

宋朝的思敏，跟隨靈芝律師增受戒法，專心念佛二十年。後來生病，請眾人諷誦《觀經》半個月。過了三天，看見化佛充滿天空。臨終時念佛，聲音超出眾人之外。酷暑天氣，停留在龕中七天沒有變化，香氣充滿室內。

晞湛

宋朝的晞湛，是山陰人。年輕時是儒生，忽然厭倦世俗而出家。與瑩行人，在阮杜建造無量壽佛殿，專修凈土法門，坐著從不背對西方。長久以來，常常看見佛及二菩薩（觀世音菩薩、大勢至菩薩）的形象。一天晚上，面向西方唸佛

【English Translation】 English version This [text]. He attained liberation through studying the Avatamsaka Sutra (Hua Yan Jing) (meaning: Flower Garland Sutra). He received an imperial decree to reside at Fayun Temple (Fa Yun Si). He was bestowed the title Datong (Da Tong). Later, he returned to Xiangwu Temple (Xiang Wu Si) in Hangzhou to cultivate the Pure Land practice. In meditation, he saw Amitabha Buddha (A Mi Tuo Fo) manifesting a golden body. One day, he told his disciples, 'I only have three days left.' When the time came, he sat in the lotus position, chanted the Buddha's name, and passed away facing west.

The Vinaya Master Lingzhi Zhao

Yuanzhao (Yuan Zhao) of the Song Dynasty resided at Lingzhi Temple (Ling Zhi Si), propagated the Vinaya (Buddhist monastic rules), and was devoted to the Pure Land practice, chanting the Buddha's name without ceasing. One day, he instructed his disciples to recite the Visualization Sutra (Guan Jing) and the Universal Worthy's Conduct and Vows Chapter (Pu Xian Xing Yuan Pin), then sat in the lotus position and passed away. The fishermen of West Lake all heard music in the air.

The Vinaya Master Qingzhao

Huixing (Hui Xing) of the Song Dynasty resided at Yanshou Temple (Yan Shou Si) in Wulin. Initially, he studied the Vinaya under Vinaya Master Lingzhi (Ling Zhi), and dedicated himself to the Pure Land practice for sixty years. Every time he faced people, he would always encourage them to chant the Buddha's name. He built a precious pavilion and erected the images of the Three Sages (San Sheng) (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva), which were considered especially unique. A man named Jiang Ziren (Jiang Zi Ren) suddenly dreamed of a precious seat descending from the sky, saying that Vinaya Master Huixing should ascend to this seat. Coincidentally, a lay devotee named Sun (Sun) bid farewell to Huixing in advance and passed away at home making mudras. The Master went to offer incense, and upon returning, he said to his disciples, 'Layman Sun has already gone, and I am also about to depart.' Then he gathered the assembly to chant the Buddha's name and recited a verse for them, saying, 'Amitabha's name I chant with my mouth, the white hair mark I contemplate in my mind, holding this unretreating mind, I will surely be born in the Land of Bliss.' After speaking, he sat upright and passed away, and was called Vinaya Master Qingzhao.

A eulogy says: After sixty years of dedicated Pure Land practice, what doubt is there about the auspicious signs at the time of death? It is a mistake for some to use the power of a short time to blame the Pure Land practice for having no response.

Simin

Simin (Si Min) of the Song Dynasty received additional precepts from Vinaya Master Lingzhi (Ling Zhi) and wholeheartedly chanted the Buddha's name for twenty years. Later, he became ill and requested the assembly to recite the Visualization Sutra (Guan Jing) for half a month. Three days later, he saw transformation Buddhas filling the sky. At the time of death, he chanted the Buddha's name, and his voice surpassed that of the assembly. In the sweltering heat, his body remained unchanged in the niche for seven days, and the fragrance filled the room.

Xizhan

Xizhan (Xi Zhan) of the Song Dynasty was a native of Shanyin. In his youth, he was a Confucian scholar, but he suddenly became weary of the world and left home to become a monk. Together with the practitioner Ying (Ying), he built the Amitayus Buddha Hall (Wu Liang Shou Fo Dian) in Ruandu and dedicated himself to the Pure Land practice, never turning his back to the west while sitting. For a long time, he often saw the Buddha and the images of the two Bodhisattvas (Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva). One evening, facing west, he chanted the Buddha's name

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佛。正坐凝然作印而化。

登法師

隋登法師。講涅槃經于并州興國寺。來聽經者。普勸唸佛往生。開皇十二年命終。異香滿空。及殯光明香云。遍諸聚落。

僧崖

釋僧崖。住益州多寶寺。篤心凈業。焚五指供西方三聖。或問痛否。答曰。心既無痛。指何痛焉。臨終天花如雨。人見崖班衲錫杖。與五六百僧。乘空而沒。

藏法師

宋僧藏。汾州人。一生不受道俗禮拜。專修凈土將終。天樂次第來迎。皆不赴。及西方佛至。別眾而化。

孤山圓法師

宋智圓。居西湖孤山。廣解諸經。刻心凈土。造彌陀疏及西資鈔。勸發往生將終。以陶器合瘞。后十五年。積雨山頹。啟視陶器。形質儼然。爪發俱長。

贊曰。傳稱沒後如故。不說臨終往生何也。據沒所現。徴存所修。正其白業堅固。所感決定往生何疑。

元凈

宋元凈。杭人。十二出家。后居龍井寺。時賢趙清獻公。蘇文忠公輩。咸重之將終。入方圓庵。謂人曰。吾七日無障。所愿遂矣。七日出偈示眾。吉祥而逝。

喻彌陀

宋思凈。姓喻氏。錢塘人。自號凈土子。早侍瑛法師。講法華。后專唸佛。暇則畫佛像。凡畫必于凈室寂想。見彌陀光明乃下筆。紹興丁巳歲。端坐七日。一心

【現代漢語翻譯】 現代漢語譯本 佛。（Buddha）正襟危坐，結著手印，然後圓寂。

登法師

隋朝的登法師，在并州興國寺講解《涅槃經》。他普遍勸導前來聽經的人唸佛求往生。開皇十二年圓寂，異香充滿天空。火化時，光明和香云遍佈各個村落。

僧崖

釋僧崖，住在益州多寶寺，一心修持凈土法門。他焚燒五指供養西方三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）。有人問他痛不痛，他回答說：『心中既然沒有痛，手指又怎麼會痛呢？』臨終時天花如雨。人們看見僧崖拿著破舊的僧衣和錫杖，與五六百僧人，乘空而去。

藏法師

宋朝的僧藏，是汾州人。一生不接受道士和俗人的禮拜，專心修持凈土法門，臨終時，天樂次第來迎接他，他都不去。等到西方佛（指阿彌陀佛）來時，他向眾人告別后圓寂。

孤山圓法師

宋朝的智圓，住在西湖孤山。廣泛地講解各種經典，專心致志于凈土法門。他撰寫了《彌陀疏》和《西資鈔》，勸人發願往生。臨終時，用陶器將自己合葬。十五年後，因為連日下雨山體崩塌，打開陶器一看，他的形體容貌依然如生，指甲和頭髮都長長了。

贊曰：傳說圓寂後像活著一樣，為什麼不說臨終往生呢？根據圓寂后所顯現的，可以驗證生前所修持的。正是因為他清凈的善業堅固，所感得的必定是往生，還有什麼可懷疑的呢？

元凈

宋朝的元凈，是杭州人。十二歲出家，後來住在龍井寺。當時的賢士趙清獻公（趙抃），蘇文忠公（蘇軾）等人都很器重他。臨終時，進入方圓庵，對人說：『我七日之內沒有障礙，所希望的就要實現了。』七日後寫下偈子給眾人看，吉祥地圓寂了。

喻彌陀

宋朝的思凈，姓喻，是錢塘人。自號凈土子。早年侍奉瑛法師，講解《法華經》。後來專心念佛。空閑時就畫佛像。凡是畫佛像，一定在乾淨的房間里靜靜地冥想，見到彌陀佛（阿彌陀佛）的光明才下筆。紹興丁巳年，端坐七日，一心不亂。

【English Translation】 English version The Buddha. Sat upright in meditation, forming a mudra (hand gesture), and passed away.

Deng, the Dharma Master

Dharma Master Deng of the Sui Dynasty lectured on the Nirvana Sutra at Xingguo Temple in Bingzhou. He universally encouraged those who came to listen to the sutra to recite the Buddha's name and seek rebirth in the Pure Land. He passed away in the twelfth year of the Kaihuang era. Strange fragrances filled the air. During the cremation, light and fragrant clouds spread throughout the villages.

Sengya

釋Sengya resided at Duobao Temple in Yizhou, wholeheartedly cultivating the Pure Land practice. He burned five fingers as an offering to the Three Saints of the West (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). Someone asked if it hurt. He replied, 'Since there is no pain in the mind, how can the fingers hurt?' At the moment of his death, heavenly flowers fell like rain. People saw Sengya with his patched robe and staff, accompanied by five or six hundred monks, ascending into the sky and disappearing.

Zang, the Dharma Master

Monk Zang of the Song Dynasty was from Fenzhou. Throughout his life, he did not accept the bows of Daoists or laypeople, focusing solely on cultivating the Pure Land practice. As he was about to pass away, heavenly music came to greet him in succession, but he did not go. When the Western Buddha (Amitabha Buddha) arrived, he bid farewell to the assembly and passed away.

Yuan, the Dharma Master of Gushan

Zhiyuan of the Song Dynasty resided on Gushan (Solitary Hill) by West Lake. He extensively explained various sutras, dedicating his heart to the Pure Land practice. He wrote the 'Commentary on the Amitabha Sutra' and the 'Western Resources Excerpt,' encouraging people to aspire to rebirth. As he was about to pass away, he had himself interred in a ceramic vessel. Fifteen years later, due to continuous rain, the mountain collapsed. Upon opening the ceramic vessel, his form and features were still lifelike, and his nails and hair had grown.

A verse says: It is said that after passing away, he was as if still alive. Why not say that he was reborn in the Pure Land at the moment of death? Based on what appeared after his passing, we can verify what he cultivated during his life. It is precisely because his pure karma was firm that he was certain to be reborn in the Pure Land. What doubt is there?

Yuanjing

Yuanjing of the Song Dynasty was from Hangzhou. He became a monk at the age of twelve and later resided at Longjing Temple. The virtuous officials Zhao Qingxian (Zhao Bian) and Su Wenzhong (Su Shi) of the time highly regarded him. As he was about to pass away, he entered Fangyuan Hermitage and said to people, 'I will have no obstacles within seven days, and my wish will be fulfilled.' Seven days later, he wrote a verse for the assembly and passed away auspiciously.

Yu, the Amitabha

Sijing of the Song Dynasty, whose surname was Yu, was from Qiantang. He called himself 'Pure Land Child.' He served Dharma Master Ying in his early years, lecturing on the Lotus Sutra. Later, he focused on reciting the Buddha's name. In his spare time, he would paint Buddha images. Whenever he painted, he would meditate quietly in a clean room, and only begin to paint when he saw the light of Amitabha Buddha (Amitabha Buddha). In the year Ding Si of the Shaoxing era, he sat upright for seven days, with a single-minded focus.

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唸佛。漠然化去。

贊曰。畫佛觀佛。善用者頗類。蓋畫能置人馬腹。豈不能置人佛國耶。然則畫工畫佛。何以不往生。噫問渠還室必凈。想必寂否。況畫工雜繪群形。喻老惟專一佛。專則觀也。非畫也。丹青者流。毋假口於此。

蒙潤

釋蒙潤。字玉崗。得法于古源禪師。晚居風篁嶺之白蓮庵。杜門唸佛。臨終化佛來迎。異香滿室。

云屋

元善住。字云屋。蘇人。掩關六時念佛。病久不易。終時異香滿室。有安養傳谷響集行世云。

旨觀主

元旨觀主。字別宗。杭人。戒德甚嚴。創觀室于龍山之陽。修行唸佛三昧。雖避兵竄逐。亦不暫廢。臨終無疾。沐浴端坐而化。芝云仁法師行業集。載之甚詳。

曇懿

宋曇懿。居錢塘。以醫為業。晚年修唸佛三昧。出平時所蓄。供佛飯僧。造像設浴。如是二十年。后微疾。屏藥石。延七僧唸佛。次日見蓮花大如屋。又一日。見梵僧臨榻問訊。夜半眾聞唸佛聲低。視之泊然長往矣。

太微

宋太微。兒時投錢塘法安法師出家。初授彌陀經。便能背誦。及受具。扃門唸佛精進不怠。常縱步後山。忽聞笛聲。豁然開悟。因畜一笛自娛。有凌監簿者。同志凈業。稱微為凈土鄉長。一日叩門曰。凈土鄉弟相見。微

【現代漢語翻譯】 現代漢語譯本：

唸佛，然後安詳地化去。

讚語說：畫佛、觀佛，善於運用的人很相似。因為畫能把人置於人馬的腹中（典故，指畫技高超），難道不能把人置於佛國嗎？既然如此，畫工畫佛，為什麼不能往生呢？唉，問他居住的房間是否乾淨，想想必定是清凈的吧？何況畫工雜亂地描繪各種形象，而喻老只是專心致志地念一尊佛。專心才能觀想，這和繪畫不同。那些以丹青為業的人，不要藉此為自己辯解。

蒙潤

釋蒙潤，字玉崗，從古源禪師那裡得法。晚年居住在風篁嶺的白蓮庵，閉門唸佛。臨終時化佛前來迎接，整個房間充滿了奇異的香氣。

云屋

元善住，字云屋，蘇州人。關閉房門，一天六個時辰唸佛。生病很久也不改變。臨終時整個房間充滿了奇異的香氣。《安養傳》、《谷響集》記錄了他的事蹟並流傳於世。

旨觀主

元旨觀主，字別宗，杭州人。持戒非常嚴格。在龍山的南面建立觀室，修行唸佛三昧。即使爲了躲避戰亂而逃亡，也不曾暫時停止。臨終時沒有疾病，沐浴後端坐而化。芝云仁法師的《行業集》對此記載得非常詳細。

曇懿

宋朝的曇懿，居住在錢塘，以行醫為職業。晚年修行唸佛三昧，拿出平時積攢的錢財，供養佛、齋飯僧人，建造佛像、設定浴池。像這樣持續了二十年。後來得了輕微的疾病，拒絕藥物治療，請來七位僧人唸佛。第二天，看見蓮花大如房屋。又過了一天，看見梵僧來到床前問訊。半夜時，眾人聽到唸佛的聲音低了下來，看他已經安詳地去世了。

太微

宋朝的太微，小時候投奔錢塘法安法師出家。剛開始學習《彌陀經》（Amitabha Sutra），就能背誦。等到受了具足戒，就關閉房門唸佛，精進不懈怠。常常在後山散步，忽然聽到笛聲，豁然開悟。因此養了一支笛子自己娛樂。有個叫凌監簿的人，和他有共同的凈土願望，稱太微為凈土鄉長。有一天敲門說：『凈土鄉弟來拜見。』太微

【English Translation】 English version:

Reciting the Buddha's name, he passed away peacefully.

The eulogy says: Painting the Buddha and contemplating the Buddha are quite similar for those who use them skillfully. For painting can place a person in the belly of a horse (allusion to great skill), can it not place a person in the Buddha-land? If so, why can't the painter who paints the Buddha be reborn in the Pure Land? Alas, ask if his room is clean; one would think it must be pure. Moreover, the painter paints various forms in a mixed manner, while Yu Lao single-mindedly focuses on one Buddha. Focus leads to contemplation, which is different from painting. Those who make a living from painting should not use this as an excuse.

Mengrun

釋 Mengrun (Mengrun), styled Yugang, received the Dharma from Zen Master Guyuan. In his later years, he lived in the Bailian Hermitage on Fenghuang Ridge, where he secluded himself and recited the Buddha's name. At the time of his death, a manifested Buddha came to greet him, and the entire room was filled with extraordinary fragrance.

Yunwu

元 Shanzhu (Shanzhu), styled Yunwu, was a native of Suzhou. He closed his door and recited the Buddha's name six times a day. He did not change his practice even after being ill for a long time. At the time of his death, the entire room was filled with extraordinary fragrance. The 'Biography of Sukhavati' and 'Collection of Valley Echoes' record his deeds and have been passed down.

Zhiguanzhu

元 Zhiguanzhu (Zhiguanzhu), styled Biezong, was a native of Hangzhou. He maintained the precepts very strictly. He established a contemplation room on the south side of Dragon Mountain, where he cultivated the Samadhi of Buddha Recitation. Even when he fled to escape the war, he never stopped practicing even temporarily. At the time of his death, he had no illness, bathed, sat upright, and passed away. The 'Collection of Deeds' by Dharma Master Zhiyunnren records this in great detail.

Tanyi

宋 Tanyi (Tanyi) of the Song Dynasty, lived in Qiantang and worked as a doctor. In his later years, he cultivated the Samadhi of Buddha Recitation, taking out the money he had saved to make offerings to the Buddha, provide meals for monks, build Buddha statues, and set up bathing facilities. He continued in this way for twenty years. Later, he contracted a minor illness, refused medication, and invited seven monks to recite the Buddha's name. The next day, he saw a lotus flower as large as a house. A day later, he saw a Brahma monk come to his bedside to inquire. In the middle of the night, the crowd heard the sound of Buddha recitation grow faint, and they saw that he had passed away peacefully.

Taiwei

宋 Taiwei (Taiwei) of the Song Dynasty, became a monk under Dharma Master Fa'an of Qiantang when he was a child. He was first taught the Amitabha Sutra, which he could recite from memory. After receiving the full precepts, he closed his door and recited the Buddha's name diligently without懈怠. He often strolled in the back mountains and suddenly heard the sound of a flute, which led to his enlightenment. Therefore, he kept a flute to entertain himself. There was a person named Ling Jianbu, who shared the same Pure Land aspirations and called Taiwei the village head of the Pure Land. One day, he knocked on the door and said, 'Your Pure Land brother has come to visit.' Taiwei

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曰。明當相見於凈土。今誦佛正冗耳。翌朝人怪其不赴粥。往視之。見笛缽禪椅已焚。跏趺地上而化。

贊曰。畜笛自娛。古人聊記悟由。因用以作佛事耳。俱胝得天龍一指頭禪。而終身豎指。端公見弄獅子。以發明心地。而常被綵衣。乃至誤讀楞嚴。而不改句讀。皆此類也。猖狂自恣之徒。慎毋以是借口。

用欽

宋用欽。居錢塘七寶院。依大智學律。聞大智示眾曰。生弘毗尼。死歸安養。出家學道。能事斯畢。即標心凈土。一志不退。日課佛三萬。嘗神遊凈土。見佛大士種種異相。謂侍者曰。吾明日西行矣。即集眾唸佛。黎明合掌西望。跏趺而化。

久法華

宋可久。居明州。常誦法華。愿生凈土。時號久法華。元祐八年。年八十一坐化。越三日。還謂人曰。吾見凈土境。與經符契。蓮花臺上。皆標合生者名。一金臺標。成都府廣教院勛公。一標明州孫十二郎。一標可久。一銀臺。標明州徐道姑。言訖復化去。五年徐道姑亡。異香滿室。十二年孫十二郎亡。天樂迎空。皆如久所云。

贊曰。蓮花標名。至此蓋屢見矣。幻歟真歟噫。幻心而念幻佛。幻花而標幻名。乃至得記成佛。夫孰非幻乎。吾且幻生焉。何論其真與否也。

祖輝

元祖輝。住四明郡城佛閣。逢

【現代漢語翻譯】 現代漢語譯本：他說：『明天我們將在凈土相見。』現在誦讀佛經正忙碌著呢。第二天，人們奇怪他沒有去吃粥，前去檢視，發現笛子、缽和禪椅都已焚燬，他則在地上結跏趺坐而圓寂。

讚語說：『以吹笛自娛，古人姑且記下由此而悟道的緣由，因此用它來做佛事罷了。俱胝（Kuti，一位禪師）得到天龍一指頭禪，而終身豎起一指。端公（Duangong，一位禪師）見到弄獅子，因而發明心地，而常穿綵衣。乃至誤讀《楞嚴經》（Surangama Sutra），而不改動句讀，都是此類情況。』猖狂放肆之徒，千萬不要以此作為借口。

用欽（Yongqin，一位僧人）

宋朝的用欽，住在錢塘七寶院，依止大智（Dazhi，一位律師）學習戒律。聽到大智開示大眾說：『活著弘揚毗尼（Vinaya，戒律），死後歸於安養（凈土）。出家學道，能做的事就完畢了。』於是立志于凈土，一心不退轉。每日唸佛三萬聲。曾經神遊凈土，見到佛和大士種種奇異的景象。告訴侍者說：『我明天就要往生西方了。』於是召集大眾唸佛，黎明時合掌面向西方，結跏趺坐而圓寂。

久法華（Jiufahua，一位僧人）

宋朝的可久，住在明州，常誦《法華經》（Lotus Sutra），愿生凈土，當時號稱久法華。元祐八年，八十一歲時坐化。過了三天，回來告訴人們說：『我見到的凈土景象，與經文相符。蓮花臺上，都標有將要往生者的名字。一個金臺標著成都府廣教院的勛公（Xungong，一位僧人），一個標著明州的孫十二郎（Sunshierlang，一位信徒），一個標著可久。一個銀臺，標著明州的徐道姑（Xudaogu，一位女信徒）。』說完又化去。五年後徐道姑去世，異香充滿房間。十二年後孫十二郎去世，天樂迎接天空，都如可久所說。

讚語說：『蓮花上標名字，到這裡已經屢次見到了。是幻覺嗎？是真實的嗎？唉！以幻心而念幻佛，以幻花而標幻名，乃至得到授記成佛，又有哪個不是幻化的呢？我且幻生於凈土，何必論它是真還是假呢？』

祖輝（Zuhui，一位僧人）

元朝的祖輝，住在四明郡城的佛閣，遇到

【English Translation】 English version: He said, 'Tomorrow we shall meet in the Pure Land.' Now I am busy reciting the Buddha's scriptures. The next morning, people were surprised that he did not go for the congee. They went to check and found that his flute, alms bowl, and meditation chair had been burned. He was sitting in full lotus posture on the ground and passed away.

The eulogy says, 'Playing the flute for self-entertainment, the ancients merely recorded the reason for enlightenment derived from it, and thus used it to perform Buddhist rituals. Kuti (a Zen master) obtained the one-finger Zen of the dragon-god, and throughout his life, he raised one finger. Duangong (a Zen master) saw the lion dance and thus discovered his mind-ground, and he often wore colorful clothes. Even misreading the Surangama Sutra without changing the punctuation, all are similar cases.' Those who are wildly unrestrained, be careful not to use this as an excuse.

Yongqin (a monk)

Yongqin of the Song Dynasty lived in Qibao Monastery in Qiantang. He studied the precepts under Dazhi (a Vinaya master). He heard Dazhi instructing the assembly, saying, 'In life, propagate the Vinaya (discipline); in death, return to the Land of Bliss (Pure Land). Ordained and studying the Way, this completes what one can do.' Thereupon, he set his mind on the Pure Land, with unwavering resolve. He recited the Buddha's name 30,000 times a day. He once traveled to the Pure Land in spirit and saw various extraordinary appearances of Buddhas and Bodhisattvas. He told his attendant, 'I will be reborn in the West tomorrow.' Then he gathered the assembly to recite the Buddha's name. At dawn, he joined his palms facing west, sat in full lotus posture, and passed away.

Jiufahua (a monk)

Kojiu of the Song Dynasty lived in Mingzhou. He often recited the Lotus Sutra, wishing to be reborn in the Pure Land. At that time, he was known as Jiufahua. In the eighth year of Yuanyou, at the age of eighty-one, he passed away while sitting. After three days, he returned and told people, 'The scenery of the Pure Land that I saw is consistent with the scriptures. On the lotus platforms, all are marked with the names of those who will be reborn there. One golden platform is marked with the name of Xungong (a monk) of Guangjiao Monastery in Chengdu Prefecture, one is marked with the name of Sunshierlang (a layperson) of Mingzhou, and one is marked with the name of Kojiu. One silver platform is marked with the name of Xudaogu (a female layperson) of Mingzhou.' After speaking, he transformed and departed again. Five years later, Xudaogu passed away, and the room was filled with a strange fragrance. Twelve years later, Sunshierlang passed away, and heavenly music welcomed him in the sky, all as Kojiu had said.

The eulogy says, 'Marking names on lotus flowers has been seen repeatedly here. Is it an illusion? Is it real? Alas! With an illusory mind, reciting the illusory Buddha; with illusory flowers, marking illusory names; even receiving a prediction of Buddhahood, which one is not illusory? I shall be born in the Pure Land in illusion. Why bother discussing whether it is real or not?'

Zuhui (a monk)

Zuhui of the Yuan Dynasty lived in the Buddha Pavilion in Siming Prefecture. He encountered

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人但云。阿彌陀佛。說亦說不得。人因號說不得和尚。鄞縣尉王用享夫婦。敬事之。一日詣其家別云。吾明日行矣。及明眾集。即入龕端坐。求甘瓜啖盡一枚。唸佛而化。

楚琦

大明楚琦。蜀人篤信西方。因抵燕京。聞樓鼓聲大徹。洪武初三詔。說法京都　皇情大悅。后築室號西齋。一意凈業。嘗見大蓮花充滿世界。彌陀在中。眾聖圍繞。將示寂。書偈示眾曰。吾行矣。人問何生。答曰。西方。又問。西方有佛。東方無佛耶。乃厲聲一喝。泊然而化。

寶珠

大明寶珠。常游杭郡嘉禾間。冬夏一衲。乞食自活。宿無恒居。平時惟唸佛不絕口。人喚之才應對。即連聲唸佛。更無雜語。後於海門寺。忽若癲狂者。將半月餘。僧呵曰。爾平生實行。當與世人作眼目。何得乃爾。珠曰。既如是吾行矣。索浴畢安然立化。

總論

無量壽經。論三輩往生。其上輩者。曰舍家離俗。而作沙門。一向專念阿彌陀佛。舍家離俗。身出家也。一向專念心出家也。身心俱凈。焉得不生凈土。世有狂僧。或曰。凈土往生。接引在家二眾。吾沙門。吾何屑乎是。或曰。凈土往生。接引僧中鈍根。吾明教。吾明宗。吾何屑乎是。噫是惡知。遠祖而下諸大老。或弘經法。而聲震人天。或握祖印。而道彌今古

【現代漢語翻譯】 現代漢語譯本 有人只是說：『阿彌陀佛』（Amitabha，梵語，意為無量光佛），但卻說不出其中的道理。人們因此稱他為『說不得』和尚。鄞縣縣尉王用享夫婦，非常尊敬侍奉他。一天，他到王用享家告別說：『我明天就要走了。』到了第二天，眾人聚集后，他便進入龕中端坐，要來甜瓜吃完一枚，唸佛后圓寂。

楚琦

大明朝的楚琦，是四川人，篤信西方凈土。他來到燕京（今北京），聽到樓上的鼓聲響徹雲霄。洪武初年，他奉三次詔令，在京都說法，皇帝非常高興。後來他建造房屋，命名為『西齋』，一心修習凈土法門。他曾經見到巨大的蓮花充滿整個世界，阿彌陀佛（Amitabha）在蓮花中，眾多聖眾圍繞著他。臨近圓寂時，他寫下偈語給眾人說：『我要走了。』有人問：『您要往生到哪裡？』他回答說：『西方。』又問：『西方有佛，東方沒有佛嗎？』他厲聲一喝，安然圓寂。

寶珠

大明朝的寶珠，經常遊走于杭州和嘉禾一帶。冬夏都只穿一件衲衣，靠乞討為生。住宿沒有固定的地方。平時只是唸佛，從不停止。人們叫他，他才應答，應答時也是連聲唸佛，沒有其他雜話。後來在海門寺，忽然像瘋癲了一樣，持續了半個多月。僧人呵斥他說：『你平生修行精進，應當為世人做榜樣，怎麼能這樣呢？』寶珠說：『既然這樣，我就要走了。』要來洗浴后，安然站立圓寂。

總論

《無量壽經》（Sukhavativyuha Sutra）中，論述了往生凈土的三種品位。其中上品往生的人，是捨棄家庭，離開世俗，而出家做沙門（Sramana，指出家修道者），一心專念阿彌陀佛（Amitabha）。捨棄家庭，離開世俗，是身體出家。一心專念，是心出家。身心都清凈，怎麼能不往生凈土呢？世上有一些狂妄的僧人，或者說：『凈土往生，是接引在家信眾的，我們出家人，怎麼屑於此道呢？』或者說：『凈土往生，是接引僧人中根器遲鈍的人，我們精通教理，我們明瞭宗門，我們怎麼屑於此道呢？』唉！這是多麼錯誤的見解啊！從遠祖（指禪宗初祖菩提達摩）以下，各位大德高僧，有的弘揚經法，聲名遠播，震動人天；有的掌握祖師心印，他們的道行流傳至今。

【English Translation】 English version People only say 'Amitabha' (Amitabha, Sanskrit, meaning immeasurable light Buddha), but they cannot explain the reason behind it. Therefore, people called him 'Shuobude' (unspeakable) Monk. Wang Yongxiang, the magistrate of Yin County, and his wife, respected and served him very much. One day, he went to Wang Yongxiang's house to bid farewell, saying, 'I will leave tomorrow.' The next day, after everyone gathered, he entered the shrine and sat upright, asked for a sweet melon, ate one completely, and passed away while chanting the Buddha's name.

Chuqi

Chuqi of the Great Ming Dynasty, a native of Sichuan, was a devout believer in the Western Pure Land. He came to Yanjing (now Beijing) and heard the loud sound of the drum tower. In the early years of Hongwu, he was summoned three times to preach in the capital, and the emperor was very pleased. Later, he built a house named 'West Hermitage,' and devoted himself to the Pure Land practice. He once saw a huge lotus flower filling the entire world, with Amitabha (Amitabha) in the lotus flower, surrounded by many saints. Approaching his passing, he wrote a verse to the crowd, saying, 'I am leaving.' Someone asked, 'Where will you be reborn?' He replied, 'The West.' He was asked again, 'There is a Buddha in the West, is there no Buddha in the East?' He shouted loudly and passed away peacefully.

Baozhu

Baozhu of the Great Ming Dynasty often traveled between Hangzhou and Jiahe. He wore only one patched robe in winter and summer, and lived by begging for food. He had no fixed residence. Usually, he only chanted the Buddha's name without stopping. When people called him, he would respond, and when he responded, he would chant the Buddha's name repeatedly, without any other words. Later, at Haimen Temple, he suddenly acted like a madman for more than half a month. A monk scolded him, saying, 'You have practiced diligently throughout your life, and you should be an example for the world. How can you be like this?' Baozhu said, 'Since that's the case, I'm leaving.' After asking for a bath, he stood peacefully and passed away.

General Discussion

In the 'Infinite Life Sutra' (Sukhavativyuha Sutra), the three grades of rebirth in the Pure Land are discussed. Among them, those who are reborn in the highest grade are those who renounce their families, leave the secular world, and become Sramanas (Sramana, referring to those who have left home to cultivate the Way), and single-mindedly chant the name of Amitabha (Amitabha). Renouncing the family and leaving the secular world is physical renunciation. Single-minded chanting is mental renunciation. With both body and mind pure, how can one not be reborn in the Pure Land? There are some arrogant monks in the world who say, 'Rebirth in the Pure Land is for guiding lay believers. We monks, how can we condescend to this path?' Or they say, 'Rebirth in the Pure Land is for guiding those of dull faculties among monks. We are proficient in doctrine, we understand the teachings, how can we condescend to this path?' Alas! What a mistaken view! From the distant ancestor (referring to Bodhidharma, the first patriarch of Zen) downwards, all the great virtuous monks, some propagated the scriptures and their fame spread far and wide, shaking the heavens and humans; some held the ancestral seal of mind, and their practice has been passed down to this day.

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。彼固昧於宗教。非沙門乎哉。又惡知凈土之外。無宗教無沙門乎哉。吾因以告夫狂者。

往生集卷之一 大正藏第 51 冊 No. 2072 往生集

往生集卷之二

古杭云棲寺沙門袾宏輯

王臣往生類

烏萇國王

烏萇國王。萬機之暇。雅好佛法。嘗謂侍臣曰。朕為國王。雖享福樂。不免無常。聞西方凈土。可以棲神。朕當發願求生彼國。於是六時行道唸佛。每供佛飯僧。王及夫人。躬自行膳。三十年不廢。臨崩容色愉悅化佛來迎。祥瑞不一。

贊曰。末世聞法信受。無位者多。有位者少。有位而極于尊貴者倍復少。所以者何。位彌高則欲彌廣。欲彌廣則染彌重。勢所恒然。鮮克免者今也。享南面之樂。不忘西方之歸。非宿植勝因。何以致此。雖然自古及今。帝王之留神內典者。奚不錄。曰茲傳凈土。意有所專主。故不泛紀云。

宋世子

宋魏世子。父子三人。俱修西方。惟妻不修。女年十四死。七日更生啟母云。兒見西方七寶池上。父兄三人已有蓮花。沒當生彼。母獨無。是以暫歸相報。幸母留意。母感女言。頓發信心。唸佛不倦。後命終亦生安養云。

贊曰。始乏凈緣。終生樂國。信不信故也。經云惟除不信諒夫。

劉遺民參

【現代漢語翻譯】 現代漢語譯本： 他一定是對宗教一竅不通。難道他不是佛教的修行者嗎？又怎麼知道極樂凈土之外，就沒有宗教和修行者呢？我因此要告訴那些狂妄的人。

《往生集》卷一 大正藏第51冊 No. 2072 《往生集》

《往生集》卷二

古杭云棲寺沙門袾宏（Zhū Hóng）輯

王臣往生類

烏萇國王（Wū Cháng Guó Wáng）

烏萇國王（Wū Cháng Guó Wáng），在處理政務之餘，非常喜愛佛法。曾對侍臣說：『我身為國王，雖然享受榮華富貴，但終究難免無常。聽說西方極樂凈土，可以安身立命。我應當發願求生那個國度。』於是每天六時勤奮修行唸佛。每次供養佛和僧人，國王和王后都親自準備齋飯。三十年從未間斷。臨終時容光煥發，化佛前來迎接，種種祥瑞，不勝枚舉。

贊曰：末法時代聽聞佛法而信受奉行的，沒有官位的人多，有官位的人少。有官位而又極其尊貴的人，就更加少了。為什麼呢？地位越高，慾望就越膨脹；慾望越膨脹，受到的污染就越嚴重。這是情勢所必然的，很少有人能夠避免。如今這位國王，享受著君臨天下的快樂，卻不忘記迴歸西方極樂世界，如果不是宿世種下殊勝的善因，怎麼能夠達到這樣的境界呢？雖然自古至今，帝王中留心佛法的，何不都記錄下來呢？（答：）這部書是專門記載往生凈土的事蹟，所以不普遍地記錄其他的事蹟。

宋世子（Sòng Shì Zǐ）

宋朝魏王的世子（Sòng Wèi Shì Zǐ），父子三人，都修習往生西方凈土的法門，只有妻子不修習。女兒十四歲時去世，七天後復生，告訴母親說：『女兒看見西方極樂世界七寶池上，父親和哥哥們都已經有了蓮花，註定要往生到那裡。只有母親沒有，所以暫時回來報信，希望母親留意。』母親被女兒的話所感動，立刻發起信心，唸佛不懈怠。後來命終也往生到安養凈土。

贊曰：起初缺少往生凈土的因緣，最終卻能往生極樂世界，這是因為相信與不相信的緣故。《經》中說：『只有不相信的人除外。』確實如此。

劉遺民（Liú Yí Mín）參

【English Translation】 English version: He must be ignorant of religion. Is he not a Buddhist practitioner? And how does he know that outside the Pure Land, there are no religions or practitioners? Therefore, I must tell those arrogant people.

Collected Works on Rebirth, Volume 1 Taisho Tripitaka, Volume 51, No. 2072, Collected Works on Rebirth

Collected Works on Rebirth, Volume 2

Compiled by Shramana Zhū Hóng (袾宏) of Yunqi Temple in Ancient Hangzhou

Categories of Rebirth for Kings and Ministers

King of Wū Cháng (烏萇國王)

The King of Wū Cháng (烏萇國王), amidst his busy schedule of governance, had a great fondness for the Buddha Dharma. He once said to his attendants: 'Although I, as king, enjoy blessings and happiness, I cannot escape impermanence. I have heard that the Western Pure Land is a place where one can settle the spirit. I shall make a vow to seek rebirth in that land.' Therefore, he diligently practiced the Way and recited the Buddha's name six times a day. Every time he offered food to the Buddha and the Sangha, the king and queen personally prepared the meals. He never ceased doing this for thirty years. At the time of his death, his face was radiant, and a manifested Buddha came to greet him. The auspicious signs were too numerous to count.

Commentary: In the Dharma-ending Age, many who hear the Dharma believe and accept it are those without official positions, while few are those with official positions. Among those with official positions, those who are extremely noble are even fewer. Why is this so? The higher the position, the greater the desires; the greater the desires, the heavier the defilements. This is the inevitable course of events, and few can avoid it. Now, this king, enjoying the pleasures of ruling the land, does not forget to return to the Western Pure Land. If he had not planted superior causes in past lives, how could he have achieved this? Although from ancient times to the present, why not record all the emperors who have paid attention to the inner teachings? (Answer:) This book specifically records the events of rebirth in the Pure Land, so it does not universally record other events.

Prince Shì Zǐ (世子) of Sòng

The Prince Shì Zǐ (世子) of the Wei Kingdom of the Sòng Dynasty, along with his father and brothers, all practiced the Dharma of seeking rebirth in the Western Pure Land, but only his wife did not practice. Their daughter died at the age of fourteen, and seven days later, she was reborn and told her mother: 'I saw in the Western Pure Land's Seven Treasure Pond that my father and brothers already have lotus flowers, destined to be reborn there. Only you, mother, do not have one, so I have temporarily returned to inform you, hoping that you will pay attention.' The mother was moved by her daughter's words and immediately developed faith, reciting the Buddha's name diligently. Later, she also attained rebirth in the Land of Bliss upon her death.

Commentary: Initially lacking the conditions for rebirth in the Pure Land, she was ultimately able to be reborn in the Land of Bliss. This is due to belief and disbelief. The 《Sutra》 says: 'Only those who do not believe are excluded.' This is indeed true.

Liú Yí Mín (劉遺民) participated

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軍

晉劉遺民。彭城人。漢楚元王之後。少孤事母以孝聞。自負其才。不侶流俗。初為府參軍。即隱去。謝安劉裕交薦不就。旌其號曰遺民。入廬山預遠公蓮社。著唸佛三昧詩。以表專志。嘗于定中。見佛光照地。皆作金色。居十五年。又見阿彌陀佛。玉毫光照。垂手慰接。遺民懇曰。安得如來為我摩頂覆我以衣。俄而佛為摩頂。引袈裟被之。他日又見。入七寶池。蓮花青白。其水湛然。一人項有圓光。胸出卍字。指池水曰。八功德水。汝可飲之。遺民飲水甘美。及寤猶覺。異香發於毛孔。乃告眾曰。吾凈土之緣至矣。對像焚香再拜。祝曰。我以釋迦遺教。故知有阿彌陀佛。此香供養釋迦如來。次供阿彌陀佛及妙法華經。愿一切有情。俱生凈土。言訖面西。合掌而逝。時義熙六年也。

贊曰。觀經敘凈業正因。以孝養父母為第一。故知。不孝之人。終日唸佛。佛亦不喜。今遺民少盡孝養。而復深入三昧。屢感瑞徴。其往生品位高可知矣。在家修凈業者。此其為萬代師法。

張野茂才

晉張野。居潯陽。兼通華梵。尤善屬文。舉茂才。屢徴散騎常侍。俱不就。入廬山蓮社。修凈業。義熙十四年。與家人別。入室端坐而逝。

張抗學士

宋張抗。積善向佛。誓誦大悲陀羅尼十萬遍。

【現代漢語翻譯】 現代漢語譯本 劉遺民

晉代的劉遺民，彭城人，是漢楚元王的後代。他年少時就成了孤兒，因為孝順母親而聞名。他自恃才高，不與世俗同流合污。起初擔任府參軍，不久就隱退了。謝安和劉裕多次推薦他，他都沒有接受。朝廷表彰他，賜號『遺民』。他進入廬山，參與慧遠法師的蓮社，創作了《唸佛三昧詩》，以表達自己專心念佛的志向。他曾經在禪定中，見到佛光照耀大地，一切都變成金色。住了十五年後，他又見到阿彌陀佛，眉間白毫放光，垂下手來安慰接引他。劉遺民懇求說：『怎樣才能讓如來為我摩頂，用袈裟覆蓋我呢？』隨即，佛就為他摩頂，並用袈裟披在他身上。有一天，他又見到自己進入七寶池，池中的蓮花有青色和白色，池水清澈明亮。有一個人頭頂有圓光，胸前有卍字，指著池水說：『這是八功德水，你可以飲用。』劉遺民飲用池水，感到甘甜美好，醒來后仍然能感覺到。奇異的香味從毛孔中散發出來。於是他告訴眾人說：『我往生凈土的因緣到了。』他對著佛像焚香，再拜，祝願說：『我因為釋迦牟尼佛的遺教，所以知道有阿彌陀佛。這香供養釋迦如來，其次供養阿彌陀佛以及《妙法蓮華經》。愿一切有情眾生，都能往生凈土。』說完，他面向西方，合掌而逝。當時是義熙六年。

讚語說，《觀經》敘述凈業正因，以孝養父母為第一。所以說，不孝順的人，即使終日唸佛，佛也不會歡喜。現在劉遺民年少時就盡孝道，而且深入禪定，多次感應到吉祥的徵兆。他往生的品位之高是可以想見的。在家修習凈業的人，他可以作為萬代的師法。

張野茂才

晉代的張野，居住在潯陽，精通華梵（指漢文和梵文），尤其擅長寫作。被推舉為茂才，多次被徵召為散騎常侍，都沒有就任。他進入廬山蓮社，修習凈業。義熙十四年，與家人告別，進入房間端坐而逝。

張抗學士

宋代的張抗，積累善行，嚮往佛法，發誓要誦《大悲陀羅尼》十萬遍。

【English Translation】 English version Liu Yimin (Liu the Remnant)

Liu Yimin of the Jin Dynasty, a native of Pengcheng, was a descendant of King Chu Yuan of the Han Dynasty. He became an orphan at a young age and was known for his filial piety towards his mother. He was confident in his talent and did not associate with the common people. He initially served as a military advisor in the government but soon retired into seclusion. Xie An and Liu Yu repeatedly recommended him, but he declined. The court praised him and bestowed upon him the title 'Yimin' (the Remnant). He entered Mount Lu and joined Master Huiyuan's Lotus Society, composing the 'Samadhi Poem on Buddha Recitation' to express his dedication to reciting the Buddha's name. He once saw in meditation the Buddha's light illuminating the earth, turning everything golden. After living there for fifteen years, he again saw Amitabha Buddha, with light radiating from the white hair between his eyebrows, extending his hand to comfort and receive him. Liu Yimin earnestly requested, 'How can I have the Tathagata touch my head and cover me with his robe?' Immediately, the Buddha touched his head and draped his robe over him. One day, he saw himself entering the Seven Treasure Pond, with blue and white lotuses in the clear and bright water. A person with a halo around his head and a swastika on his chest pointed to the pond water and said, 'This is the water of the Eight Meritorious Qualities; you may drink it.' Liu Yimin drank the water, finding it sweet and delicious, and even after waking up, he could still feel it. A strange fragrance emanated from his pores. So he told everyone, 'My karmic connection to be reborn in the Pure Land has arrived.' He burned incense before the Buddha statue, bowed twice, and made a vow, 'Because of Shakyamuni Buddha's teachings, I know there is Amitabha Buddha. This incense is offered to Shakyamuni Tathagata, and then to Amitabha Buddha and the Wonderful Dharma Lotus Sutra. May all sentient beings be reborn in the Pure Land together.' After speaking, he faced west, joined his palms, and passed away. It was the sixth year of Yixi.

The eulogy says that the Contemplation Sutra describes the proper causes for Pure Land rebirth, with filial piety to parents being the first. Therefore, a person who is not filial, even if they recite the Buddha's name all day long, the Buddha will not be pleased. Now, Liu Yimin fulfilled his filial duties in his youth and deeply entered samadhi, repeatedly experiencing auspicious signs. The high level of his rebirth can be imagined. For those who cultivate Pure Land practice at home, he can serve as a model for all generations.

Zhang Ye, the Talented Scholar

Zhang Ye of the Jin Dynasty, residing in Xunyang, was proficient in both Chinese and Sanskrit, and especially skilled in writing. He was recommended as a 'Maocai' (talented scholar) and repeatedly summoned to serve as a 'Sanqi Changshi' (attendant gentleman of the palace), but he did not accept. He entered the Lotus Society of Mount Lu and cultivated Pure Land practice. In the fourteenth year of Yixi, he bid farewell to his family, entered his room, sat upright, and passed away.

Zhang Kang, the Academician

Zhang Kang of the Song Dynasty accumulated good deeds and aspired to Buddhism, vowing to recite the Great Compassion Dharani one hundred thousand times.

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求生凈土。年六十餘。寢疾一心念佛。謂家人曰。西方凈土只在堂前。阿彌陀佛坐蓮花上。翁兒在金地禮佛。言訖唸佛而逝。翁兒抗孫也。三歲而亡。

贊曰。心凈則西方觸目。心穢則地獄隨身。抗之凈心成就。堂前見佛何疑乎。

王仲回司士

宋王仲回。官光州司士參軍。問無為子楊公曰。經中教人求生凈土。而祖師云。心是凈土。不必更求。如何。楊公答曰。試自忖量。若在佛境。則無凈無穢。何用求生。若未出眾生境。安可不至心念佛舍穢土而求生凈土乎。司士感悟。欣躍而去。后二年。楊公守丹陽。忽夢司士云。向蒙指示。今已得生。特來致謝。數日而訃至。言司士七日前預知時至。與宗黨言別而化。正感夢時也。

馬子云縣尉

唐馬子云。舉孝廉為涇邑尉。押租赴京。遭風舟溺被系。乃專心念佛。五年遇赦。入南陵山寺隱居。一日謂人曰。吾一生精勤唸佛。今西方業成。行且往生安養。明日沐浴新衣端坐合掌。異香滿戶。喜曰。佛來迎我。言已而逝。

贊曰。身被系。心念佛。終以赦免。即囚禁枷鎖。念觀音而得解脫者也。今五欲纏縛。豈非被系。唸佛一聲滅八十億劫生死重罪。豈非赦書。而束手五欲。不知唸佛。抱罪永劫。終無赦時。悲哉。

賈純仁郡倅

【現代漢語翻譯】 現代漢語譯本 求生凈土。年六十餘。寢疾一心念佛。告訴家人說：『西方凈土就在堂前。阿彌陀佛（Amitabha，西方極樂世界的教主）坐在蓮花上。我的孫子在金地上禮佛。』說完唸佛而逝。孫子是王翁兒，三歲時去世。

讚語說：心清凈則處處都是西方凈土，心污穢則地獄就在身邊。王抗的清凈心成就，在堂前見到佛有什麼可懷疑的呢？

王仲回司士

宋朝的王仲回，擔任光州司士參軍。他問無為子楊公說：『經書中教人求生凈土，而祖師說，心就是凈土，不必再求。這是為什麼呢？』楊公回答說：『你自己衡量一下。如果在佛的境界，就沒有凈與穢的區別，何必求生？如果還沒有脫離眾生的境界，怎麼可以不至心念佛，捨棄污穢的國土而求生凈土呢？』王仲回聽後感悟，高興地離開了。兩年後，楊公在丹陽任職，忽然夢見王仲回說：『之前蒙您指點，現在我已經得生凈土，特來致謝。』幾天後，訃告傳來，說王仲回七日前預知時至，與宗族親友告別而去世，正是楊公做夢的時候。

馬子云縣尉

唐朝的馬子云，被推舉為孝廉，擔任涇邑縣尉。押運租稅到京城，遭遇風浪船沉被拘禁。於是專心念佛。五年後遇到大赦。進入南陵山寺隱居。一天，他告訴別人說：『我一生精勤唸佛，現在往生西方的功業已經成就，將要往生安養（安樂供養）。』第二天沐浴更衣，端坐合掌。異香充滿房間。高興地說：『佛來迎接我了。』說完就去世了。

讚語說：身被拘禁，心中唸佛，最終得以赦免。就像被囚禁枷鎖，念觀音（Avalokiteśvara，佛教中慈悲的菩薩）而得到解脫一樣。現在被五欲（色、聲、香、味、觸）纏縛，豈不是被拘禁？唸佛一聲可以滅除八十億劫的生死重罪，豈不是赦書？而束手就擒於五欲，不知道唸佛，抱著罪業永劫受苦，終究沒有赦免的時候。可悲啊。

賈純仁郡倅

【English Translation】 English version Seeking rebirth in the Pure Land. A man, over sixty years old, was bedridden and single-mindedly recited the Buddha's name. He said to his family, 'The Western Pure Land is right here in the hall. Amitabha (Amitabha, the lord of the Western Pure Land) is sitting on a lotus flower. My grandson is worshipping the Buddha on golden ground.' After saying this, he passed away while reciting the Buddha's name. The grandson was Wang Weng'er, who had died at the age of three.

The eulogy says: When the mind is pure, the Western Pure Land is everywhere. When the mind is defiled, hell is always with you. Wang Kang's pure mind was accomplished, so what doubt is there that he saw the Buddha in the hall?

Wang Zhonghui, the Secretary

Wang Zhonghui of the Song Dynasty served as a military secretary in Guang Prefecture. He asked Yang Gong, a follower of Wuwei, 'The scriptures teach people to seek rebirth in the Pure Land, but the patriarchs say that the mind is the Pure Land, so there is no need to seek further. What is the reason for this?' Yang Gong replied, 'Examine yourself. If you are in the realm of the Buddha, there is no distinction between purity and defilement, so why seek rebirth? If you have not yet left the realm of sentient beings, how can you not sincerely recite the Buddha's name, abandon the defiled land, and seek rebirth in the Pure Land?' Wang Zhonghui was enlightened and left happily. Two years later, Yang Gong was stationed in Danyang and suddenly dreamed that Wang Zhonghui said, 'I was instructed by you before, and now I have been reborn in the Pure Land. I have come to thank you.' A few days later, the obituary arrived, saying that Wang Zhonghui had known the time of his death seven days in advance, said goodbye to his relatives and passed away, which was exactly when Yang Gong had the dream.

Ma Ziyun, the County Commandant

Ma Ziyun of the Tang Dynasty was recommended as a Filial and Incorrupt official and served as the county commandant of Jingyi. He was escorting taxes to the capital when he encountered a storm, the boat sank, and he was imprisoned. So he single-mindedly recited the Buddha's name. Five years later, he was pardoned. He entered Nanling Mountain Temple to live in seclusion. One day, he told people, 'I have diligently recited the Buddha's name throughout my life, and now the karma for rebirth in the West has been accomplished. I am about to be reborn in the Land of Peace and Nourishment.' The next day, he bathed, put on new clothes, sat upright with his palms together. A strange fragrance filled the room. He happily said, 'The Buddha has come to welcome me.' After saying this, he passed away.

The eulogy says: His body was imprisoned, but his mind recited the Buddha's name, and he was eventually pardoned. Just like being imprisoned and shackled, reciting Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion in Buddhism) leads to liberation. Now, being entangled by the five desires (form, sound, smell, taste, and touch), is this not imprisonment? Reciting the Buddha's name once can extinguish the heavy sins of eighty billion kalpas of birth and death, is this not a pardon? But surrendering to the five desires, not knowing to recite the Buddha's name, embracing sins for eternal kalpas, there will never be a time for pardon. How sad!

Jia Chunren, the Prefectural Administrator

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宋賈純仁。霅川人。官郢州倅。潛心凈業。長齋唸佛。因微疾。西向宴坐而逝。頂上白光圓相。異香滿室。

張迪助教

宋張迪。錢塘人。官助教。從圓凈律師。受菩薩戒。咨問凈業法門。篤志修持。誓生安養。每唸佛時。揚聲勇猛。至失音猶不已。一日謂圓凈曰。定中見白色頻伽鳥飛舞於前。又三年。西向端坐。唸佛而化。

贊曰。見頻伽。不見佛何也。蓋是初時暫見。終當見佛耳。謂漸入佳境非耶。

王龍舒國學

宋王日休。龍舒人。端靜簡潔博極經史。一旦捐之曰。是皆業習。非究竟法。吾其為西方之歸。自是精進唸佛年六十。布衣蔬食。日課千拜。夜分乃寢。作凈土文勸世。將卒三日前。遍別親識。有不復相見之語。至期讀書罷如常禮念。忽厲聲稱阿彌陀佛唱言。佛來迎我。屹然立化。如植木矣。邦人有夢。二青衣引公西行者。自是家家供事云。

贊曰。龍舒勸發西方。最為激切懇到。非徒言之。亦允蹈之。至於臨終之際。殊勝奇特。照耀千古。嗚呼。豈非凈土聖賢入廛垂手者耶。

江公望司諫

宋江公望。釣臺人。官諫議。蔬食清修。述菩提文唸佛方便文。以勸道俗。有子早亡。託夢云。大人修道。功業已成。冥府有金字額。題云。嚴州府江公望

【現代漢語翻譯】 現代漢語譯本 宋朝的賈純仁，是霅川（今浙江湖州）人。他擔任郢州（今湖北鍾祥）的通判。潛心修習凈土法門，長期素食唸佛。因患小病，面向西方端坐而逝。頭頂上顯現白色光圈，室內充滿奇異的香氣。

張迪助教

宋朝的張迪，是錢塘（今浙江杭州）人。擔任助教。跟隨圓凈律師受菩薩戒，請教凈土法門，堅定志向修持，發誓往生安養（極樂世界）。每次唸佛時，都高聲勇猛，甚至聲音嘶啞也不停止。有一天對圓凈說：『在禪定中看見白色的頻伽鳥（妙音鳥）在面前飛舞。』又過了三年，面向西方端坐，唸佛而逝。

讚語說：『見到頻伽鳥，卻沒見到佛，是什麼原因呢？大概是最初暫時見到，最終應當見到佛罷了。』這可以說是漸入佳境吧。

王龍舒國學

宋朝的王日休，是龍舒（今安徽舒城）人。為人端莊安靜，簡潔明瞭，廣泛閱讀經史。一旦拋棄它們說：『這些都是業習，不是究竟之法。我將歸向西方（極樂世界）。』從此精進唸佛，年六十歲。身穿布衣，吃素食，每天拜佛千次，深夜才睡覺。寫作凈土文勸導世人。臨終前三天，遍別親朋好友，有不再相見的言語。到臨終之日，讀書完畢，如常禮拜唸佛。忽然大聲稱念阿彌陀佛，唱言：『佛來迎接我。』屹立而逝，如同樹立的木頭一般。當地人有人夢見，兩個青衣引著他向西而去。從此家家戶戶供奉他的牌位。

讚語說：『龍舒勸發往生西方，最為激切懇切。不只是說說而已，也確實做到了。至於臨終之際，殊勝奇特，照耀千古。』唉！難道不是凈土聖賢進入世間垂手接引眾生的人嗎？

江公望司諫

宋朝的江公望，是釣臺（具體地點待考）人。擔任諫議。吃素清修，撰寫菩提文、唸佛方便文，用來勸導僧俗。有個兒子早逝，託夢說：『大人修道，功業已經完成。冥府有金字牌匾，題寫著：嚴州府江公望。』

【English Translation】 English version During the Song Dynasty, Jia Chunren was from Zhouchuan. He served as the deputy magistrate of Yingzhou. He devoted himself to the Pure Land practice, maintaining a long-term vegetarian diet and reciting the Buddha's name. Due to a minor illness, he passed away while sitting in meditation facing west. A white halo appeared above his head, and the room was filled with an extraordinary fragrance.

Zhang Di, Assistant Instructor

During the Song Dynasty, Zhang Di was from Qiantang. He served as an assistant instructor. He received the Bodhisattva precepts from Lawyer Yuanjing and consulted him about the Pure Land Dharma gate. He was determined to cultivate diligently, vowing to be reborn in Sukhavati (the Pure Land). Every time he recited the Buddha's name, he did so loudly and vigorously, even to the point of losing his voice. One day, he said to Yuanjing, 'In meditation, I saw white Kalavinka birds (birds with beautiful voices) flying in front of me.' Three years later, he passed away while sitting upright facing west, reciting the Buddha's name.

The eulogy says, 'Why see the Kalavinka bird but not the Buddha? It is probably a temporary glimpse at the beginning, and eventually one should see the Buddha.' This can be said to be gradually entering a better state.

Wang Longshu, National Scholar

During the Song Dynasty, Wang Rixiu was from Longshu. He was dignified, quiet, concise, and extensively studied the classics and histories. One day, he abandoned them, saying, 'These are all karmic habits, not the ultimate Dharma. I will return to the West (the Pure Land).' From then on, he diligently recited the Buddha's name, at the age of sixty. He wore cloth clothes, ate vegetarian food, prostrated a thousand times a day, and slept late at night. He wrote Pure Land texts to persuade the world. Three days before his death, he bid farewell to relatives and friends, with words implying that they would not meet again. On the day of his death, he finished reading, performed the usual rituals, and recited the Buddha's name. Suddenly, he loudly chanted 'Amitabha Buddha,' and proclaimed, 'The Buddha is coming to welcome me.' He passed away standing upright, like a planted tree. Some people in the area dreamed that two servants in green robes were leading him westward. From then on, every household enshrined his memorial tablet.

The eulogy says, 'Longshu's exhortation to be reborn in the West is the most fervent and sincere. He not only spoke of it but also practiced it. As for the moment of his death, it was extraordinarily unique, illuminating the ages.' Alas! Isn't he a Pure Land sage who entered the world to extend a helping hand to sentient beings?

Jiang Gongwang, Supervising Secretary

During the Song Dynasty, Jiang Gongwang was from Diantai (location to be determined). He served as a supervising secretary. He practiced vegetarianism and cultivated purity, composing the Bodhi Text and the Expedient Methods of Buddha Recitation Text to encourage both monastics and laypeople. One of his sons died early and appeared in a dream, saying, 'Your Excellency's cultivation has been accomplished. There is a golden plaque in the underworld that reads: Jiang Gongwang of Yanzhou Prefecture.'

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。身居言責。志慕苦空。躬事熏修。心無愛染。動靜不違佛法。語默時契宗風。名已脫乎閻浮。身必歸於凈土。宣和末知廣德軍。一旦無疾。面西端坐而化。

贊曰。或謂題額之事。恐未必然。噫永明常繪像于冥司矣。茍繞塔之僧不妄。何獨于公望而疑之。

葛繁大夫

宋葛繁。澄江人。少登科第。官至朝散。凡公署私居。必營凈室。設佛像。嘗入室禮誦。舍利從空而下。平時以凈業。普勸道俗。多服其化。有僧定中神遊凈土。見繁在焉。后無疾面西端坐而化。

贊曰。士大夫信佛者不無其人。然猶避世譏嫌。外護形跡。公署不忘設像。葛君其篤信不回者乎。坐脫往生。良非偶然矣。

李秉中官

宋李秉。紹興中官也。領御藥院。初學禪于凈慈輝公。有省。晚閱龍舒凈土文。遂日課佛號。與閣長元美殿長林師文等。數十人。結凈會於傳法寺。忽有疾。夢阿彌陀佛。以金圓光戴其首。越七日。又見金花滿房。乃囑別親屬。端坐結印而終。

胡闉宣義

宋胡闉。官宣義。平日雖信佛乘。而未諳凈土。年八十四。疾革。其子迎清照律師。乞垂誨示。照謂闉曰。公知安身立命處否。闉曰。心凈則佛土凈。照曰。公自度平昔時中有雜念染污否。闉曰。既處世間。寧無雜念。照

【現代漢語翻譯】 現代漢語譯本：他身居要職，以匡正時弊為己任，志向是追求脫離苦難和空性的境界，身體力行地進行修行，心中沒有世俗的愛戀和執著。他的行動和靜止都符合佛法，言語和沉默都契合禪宗的宗旨。他的名字已經從閻浮提（Jambudvipa，指我們所居住的這個世界）中脫離，身體必定會歸於凈土。宣和年間，他擔任廣德軍的職務，有一天無疾而終，面向西方端坐而化。

讚語說：『有人說題寫匾額的事情，恐怕未必是真的。』唉！永明延壽禪師曾經在陰間繪製自己的畫像。如果繞塔的僧人沒有說謊，為什麼唯獨對葛繁大夫的往生表示懷疑呢？

葛繁大夫

宋朝的葛繁，是澄江人。年輕時就考中進士，官至朝散大夫。凡是辦公的場所和私人的住所，必定設定乾淨的房間，供奉佛像。曾經在房間里禮拜誦經，舍利（Śarīra，指佛陀或高僧火化后的遺物）從空中降落。他平時以修習凈土法門，普遍勸導僧人和俗人，很多人都受到他的感化。有僧人在禪定中神遊凈土，看見葛繁在那裡。後來他無疾而終，面向西方端坐而化。

讚語說：『士大夫中信仰佛教的人並非沒有，然而仍然爲了避免世俗的譏諷和嫌疑，只在外表上做些護持的事情。葛繁大夫在辦公場所也不忘記設定佛像，真是篤信不移的人啊！能夠坐著往生，實在不是偶然的。』

李秉中官

宋朝的李秉，是紹興年間的一位中官（指宮中的官員）。掌管御藥院。起初跟隨凈慈寺的慧公禪師學習禪宗，有所領悟。晚年閱讀了龍舒居士的《凈土文》，於是每天唸誦佛號。與閣長元美、殿長林師文等幾十人，在傳法寺結成凈土唸佛會。忽然得了疾病，夢見阿彌陀佛，用金色的圓光照在他的頭上。過了七天，又看見滿屋都是金色的蓮花。於是囑咐告別親屬，端坐結印而終。

胡闉宣義

宋朝的胡闉，官職是宣義郎。平時雖然信仰佛教，但是不熟悉凈土法門。八十四歲時，病情危急。他的兒子請來清照律師，請求開示。清照律師對胡闉說：『您知道安身立命的地方嗎？』胡闉說：『心凈則佛土凈。』清照律師說：『您自己反省一下，平時心中是否有雜念染污呢？』胡闉說：『既然身處世間，怎麼可能沒有雜念呢？』

【English Translation】 English version: He held an important position, taking it as his responsibility to correct the malpractices of the time. His aspiration was to pursue the state of liberation from suffering and emptiness. He diligently practiced cultivation, and his heart was free from worldly love and attachment. His actions and stillness were in accordance with the Buddha's teachings, and his words and silence were in harmony with the principles of the Chan (Zen) school. His name had already been removed from Jambudvipa (the world we live in), and his body would surely return to the Pure Land. During the Xuanhe era, he served in the Guangde army. One day, he passed away without illness, sitting in full lotus posture facing west.

The eulogy says: 'Some say that the matter of inscribing the plaque is probably not true.' Alas! Chan Master Yongming Yanshou once painted his own portrait in the underworld. If the monks circumambulating the stupa (a dome-shaped structure erected as a Buddhist shrine) did not lie, why doubt the rebirth of Great Official Ge alone?

Great Official Ge Fan

Ge Fan of the Song Dynasty was a native of Chengjiang. He passed the imperial examination at a young age and rose to the position of Chao San Daifu (a high-ranking official title). In all public offices and private residences, he would set up clean rooms and enshrine Buddha images. Once, while he was performing rituals and chanting scriptures in his room, Śarīra (relics of the Buddha or eminent monks) descended from the sky. He usually practiced the Pure Land method and universally encouraged monks and laypeople, and many were influenced by him. A monk, in meditative concentration, traveled to the Pure Land and saw Ge Fan there. Later, he passed away without illness, sitting in full lotus posture facing west.

The eulogy says: 'There were not a few scholar-officials who believed in Buddhism, but they still avoided worldly criticism and suspicion, and only outwardly supported it. Great Official Ge did not forget to set up Buddha images even in his office, truly a steadfast believer! His ability to be reborn in the Pure Land while sitting was certainly not accidental.'

Eunuch Li Bing

Li Bing of the Song Dynasty was an eunuch during the Shaoxing era. He was in charge of the Imperial Pharmacy. Initially, he studied Chan (Zen) Buddhism under Chan Master Hui of Jingci Temple and had some understanding. In his later years, he read Layman Longshu's 'Pure Land Writings' and began reciting the Buddha's name daily. Together with Cabinet Chief Yuan Mei, Palace Chief Lin Shiwen, and others, dozens of people formed a Pure Land recitation society at Chuanfa Temple. Suddenly, he fell ill and dreamed of Amitabha Buddha, who placed a golden halo on his head. Seven days later, he saw golden flowers filling the room. Then he bid farewell to his relatives, sat in full lotus posture, formed a mudra (a symbolic hand gesture), and passed away.

Hu Yun Xuanyi

Hu Yun of the Song Dynasty held the official title of Xuanyi Lang. Although he usually believed in Buddhism, he was not familiar with the Pure Land method. At the age of eighty-four, his condition became critical. His son invited Lawyer Qingzhao to give him instructions. Lawyer Qingzhao said to Hu Yun: 'Do you know where to settle your body and establish your life?' Hu Yun said: 'If the mind is pure, then the Buddha land is pure.' Lawyer Qingzhao said: 'Reflect on yourself, do you usually have distracting thoughts that defile your mind?' Hu Yun said: 'Since I live in the world, how can I not have distracting thoughts?'

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曰。如是則安得心凈土凈。闉曰。一稱佛名。云何能滅八十億劫生死重罪。照曰。阿彌陀佛。以弘誓願塵劫修行。威德廣大光明神力不可思議。是以一稱其名。滅無量罪。猶如赫日消于霜雪。復何疑哉。闉遂省悟。即日延僧唸佛。次日照復至。闉曰。師來何暮。二大士降臨已久。照於是率眾厲聲唸佛。闉乃合掌而逝。

贊曰。闉往生得於清照。而致清照者子也。其斯以為大孝歟。世有執小愛而破父母之齋戒者。誤亦甚矣。

楊無為提刑

宋楊杰。無為州人。號無為子。少年登科。官尚書主客郎。提點兩浙刑獄。尊崇佛法。明悟禪宗。謂眾生根有利鈍。易知易行惟西方凈土。但能一心觀念總攝散心。仗佛願力決生安養。嘗作天臺十疑論序。及彌陀寶閣記。安養三十贊。凈土決疑集序。弘闡西方教觀。接引未來。晚年繪彌陀丈六尊像。隨行觀念。將終之日。感佛來迎端坐而化。辭世頌曰。生亦無可戀。死亦無可舍。大虛空中之乎者也。將錯就錯。西方極樂。

贊曰。讀無為子頌。所謂參禪見性。而復以凈土為歸者也。至於將錯就錯一語。蘊藉不少。嗚呼。安得人間才士咸就此一錯耶。

韋文晉觀察

宋韋文晉。立行孤潔。建凈業道場。普度含識。六月某日。忽面西跏趺。合掌唸佛而

【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，那麼如何才能得到心凈和國土凈呢？ 答：一聲稱念佛的名號，怎麼能滅除八十億劫生死輪迴的深重罪業呢？ 答：阿彌陀佛（Amitabha），以廣大的誓願，經過無數劫的修行，他的威德廣大，光明神力不可思議。因此，一聲稱念他的名號，就能滅除無量的罪業，就像太陽的光輝消融霜雪一樣，還有什麼可懷疑的呢？ 於是醒悟，當天就請僧人來念佛。第二天，再次來到。 說：您來得太晚了，兩位大士降臨已經很久了。 於是帶領大家高聲唸佛，於是合掌而逝。

讚語說：的往生得益於清照的開示，而能感化清照的是的兒子。這可以算是最大的孝順了吧。世上有人執著于小愛而破壞父母的齋戒，真是大錯特錯了。

楊無為提刑

宋朝的楊杰，無為州人，號無為子。少年時就考中進士，官至尚書主客郎，提點兩浙刑獄。他尊崇佛法，明悟禪宗。認為眾生的根器有利鈍之分，容易明白和實行的只有西方凈土法門。只要能夠一心念佛，總攝散亂的心，憑藉阿彌陀佛的願力，必定能夠往生安養凈土。曾經寫過《天臺十疑論序》和《彌陀寶閣記》、《安養三十贊》、《凈土決疑集序》，弘揚西方凈土的教義和觀行，接引未來的眾生。晚年繪製阿彌陀佛丈六金身像，隨身攜帶並觀想念佛。臨終時，感應到阿彌陀佛前來迎接，端坐而化。辭世偈說：『生也沒有什麼可留戀的，死也沒有什麼可捨棄的。大虛空中的之乎者也，將錯就錯。西方極樂（Sukhavati）。』

讚語說：讀了無為子的偈頌，他所說的參禪見性，最終還是以凈土為歸宿。至於『將錯就錯』這句話，意味深長。唉，但願人間有才能的人都來就此一錯啊！

韋文晉觀察

宋朝的韋文晉，立身行事孤高耿介，建立了凈業道場，普度一切眾生。六月某日，忽然面向西方，跏趺而坐，合掌唸佛。 English version: Said: 'If that is so, how can one attain a pure mind and a pure land?' Answered: 'How can one utterance of the Buddha's name extinguish the heavy sins of eighty billion kalpas of birth and death?' Answered: 'Amitabha (Amitabha - Infinite Light Buddha), with his vast vows and countless kalpas of practice, possesses immeasurable majestic virtue and inconceivable divine power of light. Therefore, one utterance of his name extinguishes limitless sins, just as the bright sun melts frost and snow. What doubt is there?' Then he awakened and immediately invited monks to recite the Buddha's name. The next day, came again. Said: 'You have come too late. The two great beings have been here for a long time.' Then led everyone in loudly reciting the Buddha's name, and then passed away with palms together.

The eulogy says: 's rebirth was due to Qingzhao's guidance, and it was 's son who influenced Qingzhao. Can this be considered the greatest filial piety? Some people in the world cling to petty affections and break their parents' precepts of abstinence; they are greatly mistaken.'

Yang Wuwéi, Investigating Censor

Yang Jie of the Song Dynasty, a native of Wuwéi Prefecture, was known as Wuwéi Zi. He passed the imperial examination at a young age and served as the Principal Secretary of the Ministry of Rites and Investigating Censor of Liangzhé. He revered the Buddha Dharma and clearly understood Zen Buddhism. He believed that beings have sharp and dull faculties, and the easiest path to understand and practice is the Western Pure Land (Sukhavati). As long as one can single-mindedly recite the Buddha's name, gathering in scattered thoughts, relying on Amitabha Buddha's (Amitabha) vows, one will surely be reborn in the Land of Bliss. He once wrote a preface to the 'Ten Doubts about Tiantai' and 'Record of the Jeweled Pavilion of Amitabha,' 'Thirty Praises of the Land of Bliss,' and a preface to the 'Collection of Resolving Doubts about the Pure Land,' propagating the teachings and practices of the Western Pure Land and guiding future beings. In his later years, he painted a sixteen-foot-tall image of Amitabha Buddha (Amitabha) and carried it with him for contemplation and recitation. On the day of his death, he sensed the Buddha coming to greet him, sat upright, and transformed. His farewell verse said: 'Life is nothing to be attached to, death is nothing to be abandoned. The 'zhi hu zhe ye' in the great void, making the best of a mistake. The Western Paradise (Sukhavati).'

The eulogy says: 'Reading Wuwéi Zi's verse, he spoke of seeing one's nature through Zen meditation, yet ultimately returning to the Pure Land. As for the phrase 'making the best of a mistake,' it contains profound meaning. Alas, may all talented people in the world make this one mistake!'

Wéi Wénjìn, Observer

Wéi Wénjìn of the Song Dynasty, was upright and pure in conduct. He established a Pure Karma practice center, universally delivering all sentient beings. On a certain day in June, he suddenly faced west, sat in the lotus position, joined his palms, and recited the Buddha's name.

【English Translation】 Said: 'If that is so, how can one attain a pure mind and a pure land?' Answered: 'How can one utterance of the Buddha's name extinguish the heavy sins of eighty billion kalpas of birth and death?' Answered: 'Amitabha (Amitabha - Infinite Light Buddha), with his vast vows and countless kalpas of practice, possesses immeasurable majestic virtue and inconceivable divine power of light. Therefore, one utterance of his name extinguishes limitless sins, just as the bright sun melts frost and snow. What doubt is there?' Then he awakened and immediately invited monks to recite the Buddha's name. The next day, came again. Said: 'You have come too late. The two great beings have been here for a long time.' Then led everyone in loudly reciting the Buddha's name, and then passed away with palms together.

The eulogy says: ''s rebirth was due to Qingzhao's guidance, and it was 's son who influenced Qingzhao. Can this be considered the greatest filial piety? Some people in the world cling to petty affections and break their parents' precepts of abstinence; they are greatly mistaken.'

Yang Wuwéi, Investigating Censor

Yang Jie of the Song Dynasty, a native of Wuwéi Prefecture, was known as Wuwéi Zi. He passed the imperial examination at a young age and served as the Principal Secretary of the Ministry of Rites and Investigating Censor of Liangzhé. He revered the Buddha Dharma and clearly understood Zen Buddhism. He believed that beings have sharp and dull faculties, and the easiest path to understand and practice is the Western Pure Land (Sukhavati). As long as one can single-mindedly recite the Buddha's name, gathering in scattered thoughts, relying on Amitabha Buddha's (Amitabha) vows, one will surely be reborn in the Land of Bliss. He once wrote a preface to the 'Ten Doubts about Tiantai' and 'Record of the Jeweled Pavilion of Amitabha,' 'Thirty Praises of the Land of Bliss,' and a preface to the 'Collection of Resolving Doubts about the Pure Land,' propagating the teachings and practices of the Western Pure Land and guiding future beings. In his later years, he painted a sixteen-foot-tall image of Amitabha Buddha (Amitabha) and carried it with him for contemplation and recitation. On the day of his death, he sensed the Buddha coming to greet him, sat upright, and transformed. His farewell verse said: 'Life is nothing to be attached to, death is nothing to be abandoned. The 'zhi hu zhe ye' in the great void, making the best of a mistake. The Western Paradise (Sukhavati).'

The eulogy says: 'Reading Wuwéi Zi's verse, he spoke of seeing one's nature through Zen meditation, yet ultimately returning to the Pure Land. As for the phrase 'making the best of a mistake,' it contains profound meaning. Alas, may all talented people in the world make this one mistake!'

Wéi Wénjìn, Observer

Wéi Wénjìn of the Song Dynasty, was upright and pure in conduct. He established a Pure Karma practice center, universally delivering all sentient beings. On a certain day in June, he suddenly faced west, sat in the lotus position, joined his palms, and recited the Buddha's name.

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化。異香內外皆聞。

文彥博潞公

宋文彥博。于京師與凈嚴法師。集十萬人為凈土會。臨終安然唸佛而化。

馬圩侍郎

宋馬圩。厥祖忠肅公。守杭日。慈雲懺主教令唸佛。舉家宗奉。圩至心念佛二十五年。崇寧小疾。易衣坐逝。有氣如青蓋出戶。騰空而去。家人皆夢。圩往生上品。

鐘離少師

宋鐘離瑾。提刑浙西日。遇慈雲懺主。遂篤信凈土。後知開封。出則盡瘁國事。入則不𥧌唸佛。忽夜促家人。起索浴更衣坐逝。舉家見瑾乘青蓮。仙樂迎引西去。

閻邦榮承務

宋閻邦榮。池州人。二十年持往生咒唸佛。將終。家人夢。佛放光迎榮。及曉榮西向趺坐。忽起行數步立化。

王衷朝散

宋王衷。嘉禾人。結社西湖。不問賢愚貴賤僧俗。但願往生者。普請入社。有勸修文行世。后無疾西向坐化。

鐘離景融大夫

宋鐘離景融。官朝請大夫。常誦觀經。唸佛不輟。掛冠結茅儀真東園側。嘗曰。不識彌陀彌陀。更在西方外。識得彌陀彌陀祇在自己家。一夕命僧妙應。誦普賢行愿品。炷香敬聽。兩手作印而化。

錢象祖郡守

宋錢象祖。號止庵。守金陵日。以凈土真修爲念。常于鄉州建接待十處。皆以凈土極樂等名之。創止庵

【現代漢語翻譯】 現代漢語譯本：

化。內外都能聞到奇異的香味。

文彥博潞公（人名）

宋朝的文彥博，在京城與凈嚴法師一起，聚集十萬人成立凈土會。臨終時安詳地念佛而逝。

馬圩侍郎（官名）

宋朝的馬圩，他的祖先忠肅公，在杭州任職時，慈雲懺主（人名）教導唸佛，全家都信奉。馬圩至誠唸佛二十五年。崇寧年間得了小病，換好衣服坐著去世。有一道氣像青色的傘蓋一樣從屋裡出去，騰空而去。家人都夢見，馬圩往生上品。

鐘離少師（官名）

宋朝的鐘離瑾，擔任浙西提刑時，遇到慈雲懺主，於是篤信凈土。後來擔任開封知府，在外盡力於國家事務，在家則不懈怠地念佛。忽然一天夜裡催促家人，起身洗浴更衣坐著去世。全家看見鐘離瑾乘坐青蓮，仙樂迎接引導他往西方而去。

閻邦榮承務（官名）

宋朝的閻邦榮，是池州人。二十年堅持持誦往生咒唸佛。將要去世時，家人夢見佛放光迎接閻邦榮。到天亮時閻邦榮面向西方，盤腿而坐。忽然起身走了幾步，站立而逝。

王衷朝散（官名）

宋朝的王衷，是嘉禾人。在西湖結社，不問賢愚貴賤僧俗，只要願意往生的人，都請入社。有勸修文流傳於世。後來沒有疾病，面向西方坐化。

鐘離景融大夫（官名）

宋朝的鐘離景融，官至朝請大夫。經常誦讀《觀經》，唸佛不停止。辭官后在儀真東園旁結茅居住。曾經說：『不認識彌陀（Amita，阿彌陀佛）彌陀，更在西方外。識得彌陀彌陀，只在自己家。』一天晚上命令僧人妙應，誦讀《普賢行愿品》。點燃香虔誠地聽，兩手結印而逝。

錢象祖郡守（官名）

宋朝的錢象祖，號止庵。在金陵擔任郡守時，以凈土真修爲念。經常在鄉州建立接待處十處，都用凈土極樂等名稱命名。建立止庵 English version:

It transformed. A peculiar fragrance was smelled both inside and outside.

Wen Yanbo, Duke of Lu (person's name)

During the Song Dynasty, Wen Yanbo, together with Dharma Master Jingyan, gathered ten thousand people in the capital to form a Pure Land assembly. He passed away peacefully while reciting the Buddha's name at the end of his life.

Ma Xu, Vice Minister (official title)

During the Song Dynasty, Ma Xu's ancestor, Duke Zhongsu, while serving in Hangzhou, was taught to recite the Buddha's name by Ciyun Repentance Master (person's name), and the whole family followed this practice. Ma Xu sincerely recited the Buddha's name for twenty-five years. During the Chongning era, he contracted a minor illness, changed his clothes, and passed away while seated. A vapor resembling a blue canopy emerged from the house and ascended into the sky. The family all dreamed that Ma Xu was reborn in the upper ranks.

Zhongli, Junior Preceptor (official title)

During the Song Dynasty, Zhongli Jin, while serving as the Judicial Intendant of Zhejiang West, encountered Ciyun Repentance Master, and thus deeply believed in the Pure Land teachings. Later, he served as the Prefect of Kaifeng, dedicating himself to national affairs when in office and diligently reciting the Buddha's name when at home. Suddenly, one night, he urged his family to help him rise, bathe, and change clothes, and he passed away while seated. The whole family saw Zhongli Jin riding a blue lotus, with celestial music welcoming and guiding him to the West.

Yan Bangrong, Clerk (official title)

During the Song Dynasty, Yan Bangrong was from Chizhou. For twenty years, he upheld the Rebirth Mantra and recited the Buddha's name. As he was about to pass away, his family dreamed of the Buddha emitting light to welcome Yan Bangrong. At dawn, Yan Bangrong faced the West, sat in the lotus position. Suddenly, he got up, walked a few steps, and passed away standing.

Wang Zhong, Attendant (official title)

During the Song Dynasty, Wang Zhong was from Jiahe. He formed a society at West Lake, welcoming all who wished to be reborn, regardless of their wisdom, foolishness, nobility, humbleness, monastic or lay status. He had an exhortation to practice that was passed down in the world. Later, he passed away without illness, sitting and facing the West.

Zhongli Jingrong, Grand Master (official title)

During the Song Dynasty, Zhongli Jingrong held the official title of Grand Master. He often recited the Visualization Sutra and continuously recited the Buddha's name. After resigning from his official post, he built a thatched hut next to the East Garden of Yizhen. He once said, 'Not knowing Amita (Amita, Amitabha Buddha) Amita, he is further beyond the West. Knowing Amita Amita, he is only in one's own home.' One night, he ordered the monk Miaoying to recite the Universal Worthy's Conduct and Vows Chapter. He listened respectfully with incense burning, and passed away with his hands forming a mudra.

Qian Xiangzu, Prefect (official title)

During the Song Dynasty, Qian Xiangzu, also known as Zhian, served as the Prefect of Jinling, focusing on true cultivation in the Pure Land. He often established ten reception centers in the villages and prefectures, all named after Pure Land, Ultimate Bliss, etc. He founded Zhian.

【English Translation】 It transformed. A peculiar fragrance was smelled both inside and outside. Wen Yanbo, Duke of Lu (person's name) During the Song Dynasty, Wen Yanbo, together with Dharma Master Jingyan, gathered ten thousand people in the capital to form a Pure Land assembly. He passed away peacefully while reciting the Buddha's name at the end of his life. Ma Xu, Vice Minister (official title) During the Song Dynasty, Ma Xu's ancestor, Duke Zhongsu, while serving in Hangzhou, was taught to recite the Buddha's name by Ciyun Repentance Master (person's name), and the whole family followed this practice. Ma Xu sincerely recited the Buddha's name for twenty-five years. During the Chongning era, he contracted a minor illness, changed his clothes, and passed away while seated. A vapor resembling a blue canopy emerged from the house and ascended into the sky. The family all dreamed that Ma Xu was reborn in the upper ranks. Zhongli, Junior Preceptor (official title) During the Song Dynasty, Zhongli Jin, while serving as the Judicial Intendant of Zhejiang West, encountered Ciyun Repentance Master, and thus deeply believed in the Pure Land teachings. Later, he served as the Prefect of Kaifeng, dedicating himself to national affairs when in office and diligently reciting the Buddha's name when at home. Suddenly, one night, he urged his family to help him rise, bathe, and change clothes, and he passed away while seated. The whole family saw Zhongli Jin riding a blue lotus, with celestial music welcoming and guiding him to the West. Yan Bangrong, Clerk (official title) During the Song Dynasty, Yan Bangrong was from Chizhou. For twenty years, he upheld the Rebirth Mantra and recited the Buddha's name. As he was about to pass away, his family dreamed of the Buddha emitting light to welcome Yan Bangrong. At dawn, Yan Bangrong faced the West, sat in the lotus position. Suddenly, he got up, walked a few steps, and passed away standing. Wang Zhong, Attendant (official title) During the Song Dynasty, Wang Zhong was from Jiahe. He formed a society at West Lake, welcoming all who wished to be reborn, regardless of their wisdom, foolishness, nobility, humbleness, monastic or lay status. He had an exhortation to practice that was passed down in the world. Later, he passed away without illness, sitting and facing the West. Zhongli Jingrong, Grand Master (official title) During the Song Dynasty, Zhongli Jingrong held the official title of Grand Master. He often recited the Visualization Sutra and continuously recited the Buddha's name. After resigning from his official post, he built a thatched hut next to the East Garden of Yizhen. He once said, 'Not knowing Amita (Amita, Amitabha Buddha) Amita, he is further beyond the West. Knowing Amita Amita, he is only in one's own home.' One night, he ordered the monk Miaoying to recite the Universal Worthy's Conduct and Vows Chapter. He listened respectfully with incense burning, and passed away with his hands forming a mudra. Qian Xiangzu, Prefect (official title) During the Song Dynasty, Qian Xiangzu, also known as Zhian, served as the Prefect of Jinling, focusing on true cultivation in the Pure Land. He often established ten reception centers in the villages and prefectures, all named after Pure Land, Ultimate Bliss, etc. He founded Zhian.

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高僧寮。為延僧談道之所。自左相辭歸。益進凈業。嘉定四年二月微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超于彼。今日遙知一朵開。后三日。僧有問疾者。公曰。我不貪生。不怖死。不生天。不為人。惟求生凈土耳。言訖跏趺而逝。後有人夢。空中雲。錢丞相已生西方。蓮宮為慈濟菩薩。

梅汝能縣令

宋梅汝能。常熟人。仕至縣令。有志凈業。忽夢。僧授紙百幅。鑿破為二八字。以問東靈照師。曰二八十六也。豈十六觀經之謂乎。適一僧以經與之。忽不見由是誦經唸佛。自名為往生以見志。因邑中生公造丈六彌陀像。乃施財百萬。為之妝飾。殿前池中。遂涌一雙頭白蓮。其花百葉。當年冬。無疾而終。

昝定國學諭

宋昝定國。號省齋。為州學諭。常唸佛讀凈土諸經。每月三八。集僧俗諷經唸佛。嘉定四年。夢青衣童告曰。佛令召君。三日當生彼國。至日沐浴更衣。唸佛坐化。

馮濟川諫議

宋馮楫。號濟川。遂寧人。由太學登第。初訪道禪林。晚年專崇凈業。作西方文彌陀懺儀。后以給事中出帥瀘南。率道俗作繫念會。及知邛州。於後廳設高座。望闕肅拜。著僧衣。登座謝官吏。橫柱杖按膝而化。

贊曰。傳燈錄載公。初參龍門遠。次參妙喜。

【現代漢語翻譯】 現代漢語譯本 高僧寮：是為僧人談論佛法的地方。左丞相辭官歸隱后，更加精進修習凈土法門。嘉定四年二月，略感不適，寫下偈語說：『荷花香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清凈超過了那裡，今日遙知有一朵蓮花開放。』三天後，有僧人來探望病情，丞相說：『我不貪戀生存，不畏懼死亡，不求生天，也不求做人，只求往生凈土罷了。』說完便結跏趺坐而逝。後來有人夢見，空中傳來聲音說：『錢丞相已經往生西方極樂世界，在蓮花宮中成為慈濟菩薩。』 梅汝能縣令： 宋朝的梅汝能，是常熟人，官至縣令。他有志於修習凈土法門。忽然夢見一位僧人授予他一百張紙，鑿開后是『二八』二字。他以此請教東靈照師，照師說：『二八是十六，莫非是指《十六觀經》嗎？』恰好有一位僧人將此經送給他，隨即不見了。梅汝能因此誦經唸佛，自名為『往生』以表明心志。當時縣裡的人為生公建造丈六高的彌陀像（Amitabha image），他便捐資百萬，為佛像裝飾。佛殿前的池塘中，於是涌現出一雙頭的白蓮，花有百葉。當年冬天，梅汝能無疾而終。 昝定國學諭： 宋朝的昝定國，號省齋，擔任州學諭。他經常唸佛，讀誦凈土諸經。每月初三、十八，聚集僧人和信眾諷誦佛經，唸佛。嘉定四年，夢見一位青衣童子告訴他說：『佛令召您，三日後當往生彼國。』到了那天，他沐浴更衣，唸佛坐化。 馮濟川諫議： 宋朝的馮楫（Ji），號濟川，是遂寧人。通過太學考試而登科。起初向禪宗探求佛法，晚年專心修習凈土法門。他寫作了《西方文彌陀懺儀》。後來以給事中的身份出任瀘南的長官，帶領當地的僧人和信眾舉辦繫念法會。等到擔任邛州知州時，在後廳設定高座，向著皇宮的方向恭敬地拜謁，然後穿上僧衣，登上高座感謝官吏，橫著拄杖，按著膝蓋而逝。 贊曰：《傳燈錄》記載馮楫，起初參訪龍門遠禪師，後來參訪妙喜禪師。

【English Translation】 English version Venerable Monks' Quarters: A place for monks to discuss the Dharma. After the Left Prime Minister resigned and returned home, he became even more diligent in cultivating the Pure Land practice. In the second month of the fourth year of Jiading, he felt slightly unwell and wrote a verse saying: 'The fragrance of lotus comes from the Buddha-land, on the crystal ground there is not a speck of dust. My heart is purer than that place, today I know from afar that a lotus flower has bloomed.' Three days later, when a monk came to inquire about his health, the Prime Minister said: 'I am not greedy for life, not afraid of death, I do not seek to be born in the heavens, nor do I seek to be a human, I only seek to be reborn in the Pure Land.' After saying this, he sat in the lotus position and passed away. Later, someone dreamed that a voice came from the sky saying: 'Prime Minister Qian has already been reborn in the Western Pure Land, and has become the Compassionate Relief Bodhisattva in the lotus palace.' Magistrate Mei Runeng: Mei Runeng of the Song Dynasty, a native of Changshu, served as a magistrate. He aspired to cultivate the Pure Land practice. Suddenly, he dreamed of a monk giving him a hundred sheets of paper, which were chiseled open to reveal the two characters 'two eight'. He asked Master Dongling Zhao about this, and Master Zhao said: 'Two eights are sixteen, could it be referring to the 'Sixteen Contemplations Sutra'?' Coincidentally, a monk gave him this sutra and then disappeared. Mei Runeng then recited the sutra and chanted the Buddha's name, calling himself 'Rebirth' to express his aspiration. At that time, the people in the county were building a sixteen-foot-tall Amitabha image, and he donated a million coins to decorate the Buddha image. In the pond in front of the hall, a white lotus with two heads and a hundred petals emerged. That winter, Mei Runeng passed away without illness. Instructor Zan Dingguo: Zan Dingguo of the Song Dynasty, named Shengzhai, served as an instructor in the state school. He often recited the Buddha's name and read the Pure Land sutras. On the third and eighteenth of each month, he gathered monks and laypeople to chant sutras and recite the Buddha's name. In the fourth year of Jiading, he dreamed of a boy in green clothes telling him: 'The Buddha orders you to be summoned, and in three days you will be reborn in that land.' On that day, he bathed and changed his clothes, recited the Buddha's name, and passed away while sitting in meditation. Adviser Feng Jichuan: Feng Ji (Ji) of the Song Dynasty, named Jichuan, was a native of Suining. He passed the imperial examination through the Imperial Academy. Initially, he sought the Dharma from the Chan school, and in his later years, he devoted himself to cultivating the Pure Land practice. He wrote the 'Western Text Amitabha Repentance Ritual'. Later, as a giving-matter official, he was appointed as the head of Lunan, leading the local monks and laypeople to hold mindfulness recitation gatherings. When he served as the prefect of Qiongzhou, he set up a high seat in the back hall, respectfully bowed in the direction of the imperial palace, then put on monastic robes, ascended the high seat to thank the officials, and passed away while holding a staff horizontally and pressing his knees. Eulogy: The 'Transmission of the Lamp' records that Feng Ji initially visited Chan Master Longmen Yuan, and later visited Chan Master Miaoxi.

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各有證悟。臨終刻期升座。拈柱杖按膝脫去。其自在顯赫。宛有宗門諸大老操略。然都不言唸佛往生何也。良由著述家。彼此立義。為門不同。各隨所重而已。彼重直指人心。自應專取了明心地而略凈土。如懷玉金臺再至圓照蓮蕊標名。皆不錄是也。此重指歸凈土。故詳其生平唸佛。報盡往生。而了明心性自在其中。如所謂既得見彌陀何愁不開悟是也。喻如重德則顏子列德行之科。而不言政事。重才則顏子具王佐之器。而不言德行。亦為門不同耳。凈業人愿篤信無惑。

王敏仲侍郎

宋王古。字敏仲。東都人。官禮部侍郎。慈仁愛物。深契禪宗。又悟凈土法門之勝。著直指凈土決疑集三卷。平生精勤唸佛。數珠未嘗去手。行住坐臥悉以西方凈觀為佛事。有僧神遊凈土。見古與葛繁同在焉。往生有明驗矣。

吳信叟進士

宋吳子才。字信叟。致仕之後。預作一棺。夜臥其中。令童子擊棺而歌曰。吳信叟。歸去來。三界無安不可住。西方凈土有蓮胎。歸去來。自從而和之。后無疾而化。

白居易少傳

唐白居易。官中大夫太子少傅。舍宅為香山寺。號香山居士。晚歲患風痹。出俸錢三萬。繪西方極樂世界一部依正莊嚴。悉按無量壽經。靡不曲盡頂禮發願。以偈贊曰。極樂世界清凈土

【現代漢語翻譯】 現代漢語譯本： 各有證悟（各自的證悟境界）。臨終時預先確定日期升座（登上座位）。拿起柱杖，拍打膝蓋，然後去世。其自在和顯赫的狀態，宛如禪宗各位大老所展現的謀略。然而，他們都不談論唸佛往生這件事。這是因為著述家們，彼此設立的義理和門徑不同，各自重視的方面也不同。他們重視直接指出人心，自然應該專注于了悟明白心地，而忽略凈土。例如，懷玉（指善導大師弟子懷玉）金臺再現，圓照（指宋代圓照律師）蓮蕊標名，這些事蹟都沒有被記錄。而我們重視指歸凈土，所以詳細記載他們生平唸佛，報盡往生，而了悟明白心性自在就在其中。正如所謂『既然得見阿彌陀佛，何愁不能開悟』。這好比重視德行，顏回就被列在德行之科，而不談論政事；重視才能，顏回具備輔佐君王的才能，而不談論德行。這也是因為門徑不同罷了。凈業行人應該堅定信念，不要疑惑。

王敏仲侍郎

宋朝的王古，字敏仲，東都人。官至禮部侍郎。慈悲仁愛，愛護萬物。深刻契合禪宗的義理，又領悟到凈土法門的殊勝。著有《直指凈土決疑集》三卷。平生精勤唸佛，數珠從不離手。行住坐臥都以觀想西方凈土為佛事。有僧人神遊凈土，看見王古與葛繁同在那裡。往生凈土有明顯的驗證。

吳信叟進士

宋朝的吳子才，字信叟。辭官之後，預先準備好一口棺材，晚上睡在裡面，讓童子敲擊棺材而唱歌說：『吳信叟，歸去來。三界沒有安穩之處不可久住，西方凈土有蓮花胎。歸去來。』吳信叟自己也跟著唱和。後來無疾而終。

白居易少傅

唐朝的白居易，官至中大夫太子少傅。捨棄住宅作為香山寺。自號香山居士。晚年患有風痹。拿出俸錢三萬，繪製西方極樂世界一部，依照正報和依報的莊嚴，完全按照《無量壽經》的描述，沒有不詳盡描繪的，頂禮膜拜，發願。用偈頌讚嘆說：『極樂世界清凈土』

【English Translation】 English version: Each has their own enlightenment. At the time of death, they would predetermine the date and ascend the seat. They would take up the staff, tap their knees, and then pass away. Their state of freedom and eminence resembled the strategies displayed by the great elders of the Chan school. However, they did not speak of reciting the Buddha's name for rebirth in the Pure Land. This is because the authors establish different principles and approaches, each emphasizing different aspects. They valued directly pointing to the human mind, so they naturally focused on understanding the clear mind and neglected the Pure Land. For example, Huaiyu (disciple of Master Shandao) reappearing on the golden dais, and Yuanzhao (Lawyer Yuanzhao of the Song Dynasty) having his name marked on the lotus stamen, these events were not recorded. We, on the other hand, emphasize pointing to the Pure Land, so we record in detail their lifelong recitation of the Buddha's name, exhausting their karmic rewards and being reborn in the Pure Land, while understanding the clear mind is inherent within it. As the saying goes, 'Once you have seen Amitabha Buddha, what worries do you have about not attaining enlightenment?' It is like valuing virtue, so Yan Hui is listed in the category of virtuous conduct, without mentioning political affairs; valuing talent, so Yan Hui possesses the ability to assist the ruler, without mentioning virtuous conduct. This is also because of different approaches. Those who practice Pure Land should have firm faith without doubt.

Wang Minzhong, Vice Minister

Wang Gu of the Song Dynasty, styled Minzhong, was a native of Dongdu. He served as the Vice Minister of the Ministry of Rites. He was compassionate and loving, cherishing all beings. He deeply understood the principles of Chan Buddhism and also realized the excellence of the Pure Land Dharma. He wrote three volumes of 'Direct Pointing to the Pure Land: Resolving Doubts'. Throughout his life, he diligently recited the Buddha's name, never letting go of his prayer beads. Whether walking, standing, sitting, or lying down, he always regarded contemplating the Western Pure Land as his Buddhist practice. A monk once traveled to the Pure Land in spirit and saw Wang Gu and Ge Fan together there. His rebirth in the Pure Land is clearly verified.

Wu Xinshou, Jinshi (successful candidate in the highest imperial examinations)

Wu Zicai of the Song Dynasty, styled Xinshou. After retiring from office, he prepared a coffin in advance and slept in it at night, instructing a boy to strike the coffin and sing, 'Wu Xinshou, return home. There is no peace in the Three Realms, it is not a place to stay for long. The Western Pure Land has a lotus womb. Return home.' Wu Xinshou himself would also sing along. Later, he passed away without illness.

Bai Juyi, Junior Tutor

Bai Juyi of the Tang Dynasty, served as the Grand Master of the Palace and Junior Tutor to the Crown Prince. He donated his residence to become Xiangshan Temple. He called himself the Layman of Xiangshan. In his later years, he suffered from wind paralysis. He took out 30,000 of his salary to paint a complete depiction of the Western Pure Land of Ultimate Bliss, according to the adornments of the principal and circumstantial rewards, fully in accordance with the 'Infinite Life Sutra', without omitting any details, prostrating and making vows. He praised it with a verse, saying, 'The Pure Land of Ultimate Bliss is a pure land.'

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。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所。

贊曰。人傳蓬萊有樂天名。樂天辭以偈曰。海山不是吾歸處。歸即須歸兜率天。今復舍兜率。而求凈土。豈所謂披砂揀金。愈擇而愈精者耶。

張掄都總

宋張掄。官兩浙都總管。期生凈土。刻勵唸佛。闔門長幼。靡不從化。鑿池栽蓮。日率妻子課佛萬遍。孝宗皇帝親書蓮杜二字賜焉。

蘇軾學士

宋蘇軾。號東坡。官翰林學士。南遷日。畫彌陀像一軸。行且佩帶。人問之。答曰。此軾生西方公據也。母夫人程氏歿。以簪珥遺貲。命工胡錫。繪彌陀像。以薦往生。

贊曰。老泉為薦先亡。曾於極樂院。造六菩薩像。而子由往來法門亦甚密邇。蓋蘇氏之歸心三寶素矣。世有刻西方公據者。增以俚語謂出自坡公。此誣也。具眼者勿因偽而並棄其真。

張無盡丞相

宋張商英。初以夫人向氏激發。留神內典。號無盡居士。嘗著發願文云。思此世界。五濁亂心。無正觀力。無了因力。自性唯心。不能悟達。謹遵釋迦世尊金口之教。專念阿彌陀佛。求彼世尊願力攝受。待報滿時。往生極樂。如順水乘舟不勞自力而至矣。

贊曰。無盡悟禪宗于兜率悅公。而拳拳乎安養是念。其為計審矣。自香山至此四公。雖西方

【現代漢語翻譯】 現代漢語譯本：沒有各種惡道和眾多的痛苦。愿像我這樣衰老生病的人，都能一同往生到無量壽佛（Amitabha Buddha）的處所。

讚語說：人們傳說蓬萊仙島有樂天這個名字，樂天用偈語推辭說：『海上的仙山不是我歸去的地方，要歸去就必須歸到兜率天（Tushita Heaven）。』如今又捨棄兜率天，而求生凈土，這豈不是所謂的披沙揀金，越選擇越精純嗎？

張掄都總

宋朝的張掄，官至兩浙都總管。期望往生凈土，刻苦勉勵唸佛。全家老少，沒有不聽從教化的。開鑿池塘種植蓮花，每天帶領妻子兒女唸佛萬遍。孝宗皇帝親自書寫『蓮杜』二字賜給他。

蘇軾學士

宋朝的蘇軾，號東坡，官至翰林學士。被貶謫到南方時，畫了一幅彌陀佛像，行走時也佩戴著。有人問他，他回答說：『這是我蘇軾往生西方的憑據啊。』他的母親程氏去世后，用她遺留的首飾錢財，命工匠胡錫繪製彌陀佛像，用來薦拔母親往生。

讚語說：老泉爲了薦拔已故的親人，曾在極樂院建造六尊菩薩像，而蘇轍（子由）往來佛門也很密切。大概蘇家歸心三寶（佛、法、僧）由來已久了。世上有刻印『西方公據』的人，增加了一些粗俗的言語，說是出自蘇軾，這是誣陷。有眼力的人不要因為有虛假的就一併拋棄真實的。

張無盡丞相

宋朝的張商英，最初因為夫人向氏的激發，留心佛經。自號無盡居士。曾經寫過發願文說：『思量這個世界，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）擾亂人心，沒有正確的觀照能力，沒有了悟的因緣力，自性唯心，不能領悟通達。謹遵釋迦世尊（Sakyamuni Buddha）金口的教誨，專心念誦阿彌陀佛（Amitabha Buddha），祈求阿彌陀佛的願力攝受，等待報盡之時，往生極樂世界。就像順水乘船一樣，不勞費力就能到達了。』

讚語說：無盡居士在兜率悅公那裡領悟禪宗，卻一心一意地念佛求生安養（極樂世界），他的考慮真是周全啊。從香山居士到這四位居士，雖然都向往西方

【English Translation】 English version: Without the various evil paths and numerous sufferings. May those who are old and sick like me be reborn together in the abode of Amitabha Buddha (Infinite Life Buddha).

The eulogy says: People say that Mount Penglai has a name called Letian (Happy Heaven), but Letian declined with a verse, saying: 'The sea and mountains are not where I return to; if I return, I must return to Tushita Heaven.' Now, abandoning Tushita, he seeks the Pure Land. Isn't this what is called sifting gold from sand, becoming more refined with each selection?

Zhang Lun, Commander-in-chief

Zhang Lun of the Song Dynasty was the commander-in-chief of Liangzhe. He aspired to be reborn in the Pure Land and diligently practiced mindfulness of the Buddha. All members of his household, young and old, followed his example. He dug a pond and planted lotuses, and every day he led his wife and children in reciting the Buddha's name ten thousand times. Emperor Xiaozong personally wrote the characters 'Lotus Du' and bestowed them upon him.

Scholar Su Shi

Su Shi of the Song Dynasty, also known as Dongpo, was a Hanlin Academician. When he was exiled to the south, he painted an image of Amitabha Buddha and carried it with him. When someone asked him about it, he replied, 'This is my, Su Shi's, certificate for rebirth in the Western Paradise.' After his mother, Lady Cheng, passed away, he used the money from her remaining jewelry to commission the craftsman Hu Xi to paint an image of Amitabha Buddha to dedicate to her rebirth.

The eulogy says: Laoquan (Su Xun, Su Shi's father), to dedicate merit for his deceased relatives, once built six Bodhisattva statues in the Blissful Paradise Temple, and Ziyou (Su Zhe, Su Shi's brother) also frequented the Buddhist gate very closely. It seems that the Su family's devotion to the Three Jewels (Buddha, Dharma, Sangha) has been long-standing. There are those who engrave 'Western Paradise Certificates' and add vulgar language, claiming that it originated from Master Po (Su Shi). This is slander. Those with discerning eyes should not reject the truth because of the false.

Chancellor Zhang Wujin

Zhang Shangying of the Song Dynasty, initially inspired by his wife, Lady Xiang, devoted himself to Buddhist scriptures. He called himself Layman Wujin (Endless). He once wrote a vow, saying: 'Reflecting on this world, the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) disturb the mind, lacking the power of correct contemplation, lacking the causal power of enlightenment, the self-nature is only mind, unable to realize and understand. I respectfully follow the golden words of Shakyamuni Buddha (Sakyamuni Buddha), wholeheartedly reciting Amitabha Buddha (Amitabha Buddha), seeking the compassionate reception of Amitabha Buddha's vows, waiting for the end of my karmic retribution, to be reborn in the Land of Ultimate Bliss. Like riding a boat downstream, I will arrive without exerting my own strength.'

The eulogy says: Layman Wujin understood Chan Buddhism from Yue Gong in Tushita Heaven, yet he single-mindedly sought rebirth in the Land of Peace and Nourishment (Pure Land); his planning was truly thorough. From Layman Xiangshan to these four laymen, although all aspired to the West

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瑞應史未詳錄。而據因以考果。不生西方將奚生哉。

總論

愚聞之。古德云。士大夫英敏過人者。多自僧中來。然嘗疑之。迷而不返者什九。不負宿因者什一。其故何也。五濁惡世。多諸退緣。賢者所難免也。故戒禪師後身為東坡。青禪師後身為曾魯公。哲禪師後身耽富貴。多憂苦。夫東坡最為親近法門。而曾公已不之及。彼哲老之後身。其迷抑又甚矣。古今知識。所以勸人舍五濁而求凈土也。然則劉遺民而下諸君子。所得不既多乎。

處士往生類

周續之

宋周續之。雁門人。十二通五經五緯。號十經童子。養志間居。公卿交辟皆不就。事廬山遠法師預蓮社。文帝踐祚。召對辨析。帝大悅。或問身為處士。時踐王庭可乎。答曰。心馳魏闕者。以江湖為桎梧。情致兩亡者。市朝亦巖穴耳。時稱通隱先生。后居鐘山。專心念佛。愈老愈篤。一日向空云。佛來迎我。合掌而逝。

贊曰。續之能巖穴市朝。則亦可以西方東土矣。而必唸佛求生。其真知利害者乎。古有頌云。高山平地總西方。未到家者請勿戲論。

鄭牧卿

唐鄭牧卿。榮陽人。舉家唸佛。開元中病篤。有勸進魚肉者。確乎不許。手執香爐。愿求往生。忽異香充蔚。奄然而逝。舅尚書蘇颋。夢寶池蓮開。牧

【現代漢語翻譯】 現代漢語譯本： 《瑞應史》對此未詳細記載。但根據原因來考察結果，如果不往生西方極樂世界，又將往生到哪裡呢？ 總論 我聽說，古代大德說，士大夫中才華橫溢、聰明過人的人，大多是從僧人中轉世而來。但我常常對此感到疑惑。沉迷而不知返回的佔十分之九，不辜負前世因緣的佔十分之一。這是什麼緣故呢？因為五濁惡世，退緣太多，即使是賢能的人也難以避免。所以戒禪師後來轉世為蘇東坡，青禪師後來轉世為曾魯公，哲禪師後來轉世沉迷於富貴，多有憂愁痛苦。蘇東坡還算非常親近佛法，而曾魯公已經不如他了。那位哲禪師的後世，他的迷惑就更深了。所以古今的知識分子，都勸人捨棄五濁惡世而求生凈土。這樣看來，劉遺民以及他之後的各位君子，所得的好處不是很多嗎？ 處士往生類 周續之 宋朝的周續之，是雁門人。十二歲時就精通五經五緯，號稱『十經童子』。他隱居以修養志向，公卿多次徵召他都不去。他跟隨廬山遠法師加入蓮社。文帝即位后，召見他並與他辯論分析，文帝非常高興。有人問他，身為處士，在朝廷上議事可以嗎？他回答說：『心向往朝廷的人，會把江湖看作是束縛；如果對世俗的情感都消失了，那麼市井朝廷也就像山林巖穴一樣。』當時人們稱他為『通隱先生』。後來他居住在鐘山，專心念佛，越老越虔誠。有一天，他向空中說：『佛來迎接我了。』然後合掌去世。 贊曰：周續之能夠把朝廷看作山林巖穴，那麼他也可以把西方極樂世界看作是東土一樣的地方了。但他一定要念佛求生西方，這真是明白利害關係啊！古人有偈頌說：『高山和平地都是西方，還沒到家的人請不要隨便議論。』 鄭牧卿 唐朝的鄭牧卿，是榮陽人。全家都念佛。開元年間，他病重，有人勸他吃魚肉，他堅決不允許。他手執香爐，發願求生西方。忽然異香充滿房間，他安然去世。他的舅舅尚書蘇颋，夢見寶池中蓮花盛開，鄭牧卿就在其中。

【English Translation】 English version: It is not recorded in detail in the 'Rui Ying Shi' (Records of Auspicious Responses). However, based on the cause, we can examine the result. If one is not born in the Western Pure Land, where else will one be born? General Discussion I have heard that ancient virtuous ones said that scholars and officials who are exceptionally intelligent and talented often come from reincarnated monks. However, I have often doubted this. Those who are deluded and do not return account for nine out of ten, while those who live up to their past karmic causes account for one out of ten. What is the reason for this? It is because the five turbid and evil ages have many causes for regression, which even the virtuous find difficult to avoid. Therefore, Chan Master Jie was later reborn as Su Dongpo, Chan Master Qing was later reborn as Zeng Lugong, and Chan Master Zhe was later reborn and indulged in wealth and nobility, experiencing much sorrow and suffering. Su Dongpo was still very close to the Dharma, but Zeng Lugong was not as close. The later life of that Chan Master Zhe was even more deluded. Therefore, knowledgeable people throughout history have encouraged people to abandon the five turbidities and seek rebirth in the Pure Land. In that case, aren't the benefits gained by Liu Yimin and the gentlemen after him numerous? Rebirth Stories of Lay Practitioners Zhou Xuzhi Zhou Xuzhi of the Song Dynasty was from Yanmen. At the age of twelve, he was proficient in the Five Classics and Five Weft Books, and was known as the 'Child Prodigy of Ten Classics'. He lived in seclusion to cultivate his aspirations, and declined all appointments offered by dukes and ministers. He joined the Lotus Society under Dharma Master Yuan of Mount Lu. When Emperor Wen ascended the throne, he summoned him for an audience and debated with him, and the Emperor was greatly pleased. Someone asked him, 'As a lay practitioner, is it permissible to participate in court affairs?' He replied, 'Those whose hearts yearn for the court regard the rivers and lakes as shackles; those who have extinguished worldly emotions regard the marketplace and court as mountains and caves.' At that time, he was known as 'Master of Thorough Seclusion'. Later, he resided on Mount Zhong, focusing his mind on reciting the Buddha's name, becoming more devout as he grew older. One day, he said to the sky, 'The Buddha is coming to welcome me.' Then he passed away with his palms together. Praise: Zhou Xuzhi was able to regard the court as a mountain cave, so he could also regard the Western Pure Land as the same as the Eastern Land. But he insisted on reciting the Buddha's name to seek rebirth in the Western Pure Land, truly understanding what is beneficial and harmful! An ancient verse says, 'High mountains and flat lands are all the Western Pure Land; those who have not yet reached home, please do not engage in frivolous discussions.' Zheng Muqing Zheng Muqing of the Tang Dynasty was from Rongyang. His whole family recited the Buddha's name. During the Kaiyuan era, he became seriously ill. Someone advised him to eat fish and meat, but he firmly refused. Holding an incense burner in his hands, he vowed to seek rebirth in the Western Pure Land. Suddenly, a strange fragrance filled the room, and he passed away peacefully. His uncle, the Minister Su Ting, dreamed of lotus flowers blooming in a jeweled pond, with Zheng Muqing among them.

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卿坐其上。

張元祥

唐張元祥。居常唸佛不輟。一日促家人云。西方聖人待我齋畢同往。齋事訖焚香跏趺。面西而化。

孫良

宋孫良。錢塘人。隱居閱大藏。尤得華嚴之旨。依大智律師。受菩薩戒。日誦佛萬聲。二十年不輟。忽日。命家人請僧唸佛。以助往生僧集。唸佛方半餉。望空合掌云。佛及菩薩。已荷降臨。退坐而化。

贊曰。華嚴合論謂。求生凈土菩薩。未達一乘大道。而此老得華嚴之旨。何乃求生凈土。蓋合論且為一分取相凡夫。破其執見。是得事凈土。未得理凈土者。此老事理圓通。華藏蓮池。是一非二。正爾求生。不足疑也。論凈土者。當據華嚴行愿品為主。而以合論參之。

元子平

唐元子平。寓京口觀音寺唸佛。忽聞空中音樂。即西向坐化。異香數日不絕。

庾銑

梁庾銑。新野人。武帝召為黃門侍郎。不赴六時念佛。一夕見道人。自稱願公。呼銑為上行先生。授香而去。后四年愿復至。遂化去。空中言。上行先生。已主安養。

宋滿

隋宋滿。常州人。計豆唸佛。積三十石。開皇八年九月。飯僧畢坐逝。人見天華異香滿乘空西去。

汾陽老人

唐汾陽老人。於法忍山。借一空房止宿。晝夜唸佛。貞觀五年

【現代漢語翻譯】 卿請坐于其上。

張元祥

唐朝的張元祥，平時念佛從不間斷。一天，他催促家人說：『西方聖人等待我齋飯完畢一同前往。』齋飯完畢后，焚香結跏趺坐，面向西方圓寂。

孫良

宋朝的孫良，錢塘人。隱居研讀《大藏經》，尤其精通《華嚴經》的要旨。依止大智律師，受菩薩戒。每日誦唸佛號萬聲，二十年從不間斷。忽然有一天，他命家人請僧人唸佛，以幫助自己往生。僧人聚集，唸佛剛過半晌，他望向天空合掌說：『佛和菩薩，已經慈悲降臨。』然後退坐圓寂。

讚語說：《華嚴合論》認為，求生凈土的菩薩，是沒有通達一乘大道的人。而這位老先生精通《華嚴經》的要旨，為什麼還要求生凈土呢？這是因為《合論》只是為一部分執著于表相的凡夫，破除他們的執見，是得到了事相上的凈土，而沒有得到理體上的凈土。這位老先生事理圓融，華藏蓮池，是一不是二。他求生凈土，沒有什麼可懷疑的。論述凈土的人，應當以《華嚴經·行愿品》為主，而以《合論》作為參考。

元子平

唐朝的元子平，住在京口觀音寺唸佛。忽然聽到空中傳來音樂，隨即面向西方坐化。奇異的香味數日不散。

庾銑

梁朝的庾銑，新野人。梁武帝召他為黃門侍郎，他沒有應召，而是六時念佛。一天晚上，他見到一位道人，自稱願公，稱呼庾銑為上行先生，授給他香后離去。四年後，愿公再次到來，庾銑於是圓寂。空中傳來聲音說：『上行先生，已經主宰安養凈土。』

宋滿

隋朝的宋滿，常州人。用豆子計數唸佛的次數，積累了三十石豆子。開皇八年九月，齋飯供僧完畢後坐著圓寂。人們看見天花飄落，奇異的香味充滿天空，向西方而去。

汾陽老人

唐朝的汾陽老人，在法忍山，借了一間空房居住。晝夜唸佛。貞觀五年

【English Translation】 Please be seated upon it.

Zhang Yuanxiang

Zhang Yuanxiang of the Tang Dynasty constantly recited the Buddha's name without ceasing. One day, he urged his family, saying, 'The Western sages are waiting for me to finish my vegetarian meal to go together.' After the meal, he burned incense, sat in the lotus position, and passed away facing west.

Sun Liang

Sun Liang of the Song Dynasty, a native of Qiantang, lived in seclusion, studying the Great Treasury of Scriptures, especially mastering the essence of the Avatamsaka Sutra (Huayan Jing). He followed the lawyer Dazhi and received the Bodhisattva precepts. He recited the Buddha's name ten thousand times a day for twenty years without ceasing. Suddenly one day, he ordered his family to invite monks to recite the Buddha's name to help him be reborn in the Pure Land. The monks gathered, and after reciting the Buddha's name for half a day, he looked towards the sky, put his palms together, and said, 'The Buddha and Bodhisattvas have compassionately descended.' Then he sat back and passed away.

The commentary says: The 'Huayan Helun' (Combined Treatise on the Avatamsaka Sutra) states that Bodhisattvas seeking rebirth in the Pure Land have not yet attained the Great Vehicle. But this old man mastered the essence of the Avatamsaka Sutra, so why did he seek rebirth in the Pure Land? This is because the 'Helun' is only for a portion of ordinary people attached to appearances, to break their attachments. It is to attain the Pure Land in terms of phenomena, but not in terms of principle. This old man's understanding of phenomena and principle was complete and harmonious. The Huazang (Avatamsaka) Lotus Pond is one, not two. His seeking rebirth is not to be doubted. Those who discuss the Pure Land should mainly rely on the 'Chapter on Practices and Vows' of the Avatamsaka Sutra and refer to the 'Helun' for comparison.

Yuan Ziping

Yuan Ziping of the Tang Dynasty resided in Guanyin Temple in Jingkou, reciting the Buddha's name. Suddenly, he heard music in the air and immediately sat facing west and passed away. The strange fragrance lingered for several days.

Yu Xian

Yu Xian of the Liang Dynasty, a native of Xinye, was summoned by Emperor Wu to be a Yellow Gate Attendant, but he did not accept the position and instead recited the Buddha's name six times a day. One night, he saw a Taoist priest who called himself Yuan Gong, addressed Yu Xian as 'Superior Practice Gentleman,' gave him incense, and left. Four years later, Yuan Gong came again, and Yu Xian then passed away. A voice in the air said, 'Superior Practice Gentleman has already become the master of the Land of Peace and Nourishment (Anyang).'

Song Man

Song Man of the Sui Dynasty, a native of Changzhou, counted the number of times he recited the Buddha's name with beans, accumulating thirty 'shi' (a unit of dry measure) of beans. In September of the eighth year of the Kaihuang era, after offering a vegetarian meal to the monks, he sat and passed away. People saw heavenly flowers falling and a strange fragrance filling the sky, heading west.

Old Man of Fenyang

The Old Man of Fenyang of the Tang Dynasty borrowed an empty room on Mount Faren to stay in. He recited the Buddha's name day and night. In the fifth year of the Zhenguan era

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。命終時。太光遍照。面西而逝。人見乘蓮臺去。

元子才

唐元子才。居潤州觀音寺。誦彌陀經唸佛。忽小疾。夜聞空中香氣樂音。似有人言。粗樂已過。細樂續來。君當行矣。唸佛而化。異香數日不散。

吳子章

元吳子章。蘇州人。世業醫。與兄子才。同參云屋和尚。精勤唸佛。合門奉法。至正間無疾。合掌稱佛名化去。

何曇跡

元何曇跡。年十八。持菩薩戒唸佛。一宵四鼓即起唸誦。人云太早。答云。見佛金相。幡花來迎。遂脫去。

王闐

宋王闐。四明人。號無功叟。凡禪林宗旨。天臺教門。無不洞達。著凈土自信錄。晚年專心念佛西向坐化。異香芬鬱。焚龕時獲舍利如菽者百八粒。

范儼

宋范儼。仁和人。絕心世務。其子不能治家。儼不之顧。但云。我自是寄客耳。日誦法華。念阿彌陀佛。專心不懈。忽見普賢菩薩乘六牙白象放金色光。報儼云。明日卯時當行。越一夕。佛菩薩來迎。就座合掌而逝。

陸沅道

宋陸沅道。號省庵居士。住明之橫溪。晨起焚香趺坐。目不他瞬。首倡偈曰。盥手清晨貝葉開。不求諸福不禳災。世緣斷處從他斷。劫火光中舞一回。然後唸誦不緩不急。聲如貫珠。每日法華一遍。彌陀萬聲。一意

【現代漢語翻譯】 現代漢語譯本 臨命終時，全身被太光普遍照耀，面向西方逝去。人們看見他乘坐蓮花臺離去。

元子才

唐朝的元子才，居住在潤州觀音寺。誦讀《彌陀經》並唸佛。忽然得了小病，夜裡聞到空中傳來香氣和樂音，好像有人說：『粗略的音樂已經過去，精細的音樂接續而來，您應當往生了。』於是唸佛而逝。奇異的香氣數日不散。

吳子章

元朝的吳子章，蘇州人，世代以行醫為業。與他的哥哥元子才，一同參拜云屋和尚，精進勤奮地念佛，全家信奉佛法。至正年間，沒有疾病，合掌稱念佛名而逝去。

何曇跡

元朝的何曇跡，十八歲，受持菩薩戒並唸佛。每天晚上四更就起床唸誦。有人說太早了，他回答說：『我看見佛的金身，還有幡和花來迎接我。』於是脫離了人世。

王闐（人名）

宋朝的王闐，四明人，自號無功叟。凡是禪宗的宗旨，天臺宗的教義，沒有不通達的。著有《凈土自信錄》。晚年專心念佛，面向西方坐化而逝。奇異的香氣芬芳濃郁。焚化遺體時，得到舍利子，像豆子一樣大小的有一百零八粒。

范儼（人名）

宋朝的范儼，仁和人，斷絕了世俗的事務。他的兒子不能治理家業，范儼也不去顧及，只是說：『我自身只是個寄居的客人罷了。』每天誦讀《法華經》，念阿彌陀佛，專心不懈怠。忽然看見普賢菩薩乘坐六牙白象，放出金色的光芒，告訴范儼說：『明天卯時應當往生。』過了一夜，佛和菩薩前來迎接，范儼就坐在座位上合掌而逝。

陸沅道（人名）

宋朝的陸沅道，自號省庵居士，住在明州的橫溪。早晨起來焚香，然後跏趺而坐，眼睛不看其他地方。首先倡導偈語說：『清晨洗手打開貝葉經，不求各種福報也不消除災禍。世俗的緣分該斷就讓它斷，就算劫火燃燒也要在其中舞動一回。』然後唸誦佛經，不快不慢，聲音像用繩子串起來的珠子一樣。每天誦讀《法華經》一遍，念阿彌陀佛一萬聲，一心一意。

【English Translation】 English version At the moment of death, his entire body was illuminated by great light, and he passed away facing west. People saw him departing on a lotus platform.

Yuan Zicai (person's name)

Yuan Zicai of the Tang Dynasty lived in Guanyin Temple in Runzhou. He recited the Amitabha Sutra and practiced Buddha-name recitation. Suddenly, he fell slightly ill. At night, he smelled fragrant aromas and heard musical sounds in the air, as if someone were saying, 'The coarse music has passed, and the fine music is coming next; you should be departing.' Then he passed away while reciting the Buddha's name. The extraordinary fragrance lingered for several days.

Wu Zizhang (person's name)

Wu Zizhang of the Yuan Dynasty was from Suzhou and his family had been doctors for generations. Together with his brother Yuan Zicai, he studied with the monk Yunwu, diligently and earnestly reciting the Buddha's name. The whole family followed the Dharma. During the Zhizheng era, he passed away without illness, with his palms together, chanting the Buddha's name.

He Tanji (person's name)

He Tanji of the Yuan Dynasty, at the age of eighteen, upheld the Bodhisattva precepts and recited the Buddha's name. He would get up at the fourth watch of the night to recite. When people said it was too early, he replied, 'I saw the golden form of the Buddha, and banners and flowers came to greet me.' Then he departed from the world.

Wang Tian (person's name)

Wang Tian of the Song Dynasty, from Siming, styled himself 'Wugong Sou' (Old Man of No Merit). He was thoroughly versed in all the tenets of Chan Buddhism and the doctrines of the Tiantai school. He wrote the 'Pure Land Self-Confidence Record'. In his later years, he single-mindedly recited the Buddha's name and passed away sitting in the lotus position facing west. The extraordinary fragrance was rich and fragrant. When his remains were cremated, one hundred and eight relics the size of beans were obtained.

Fan Yan (person's name)

Fan Yan of the Song Dynasty, from Renhe, severed his mind from worldly affairs. His son was unable to manage the family property, but Fan Yan did not concern himself with it, simply saying, 'I myself am just a temporary guest.' He recited the Lotus Sutra daily and recited Amitabha Buddha's name, wholeheartedly and without懈怠. Suddenly, he saw Samantabhadra Bodhisattva riding a six-tusked white elephant, emitting golden light, and telling Fan Yan, 'You should depart at mao time tomorrow.' After one night, the Buddha and Bodhisattvas came to greet him, and Fan Yan passed away sitting in his seat with his palms together.

Lu Yuandao (person's name)

Lu Yuandao of the Song Dynasty, styled himself Layman Xing'an, lived in Hengxi of Mingzhou. He would get up in the morning to burn incense, then sit in the lotus position, his eyes not looking elsewhere. He first initiated the verse, 'Washing hands in the clear morning, opening the palm-leaf scripture, not seeking various blessings, nor averting disasters. Worldly ties, let them be severed where they should be severed; even in the light of the kalpa fire, dance once.' Then he recited the scriptures, neither too fast nor too slow, his voice like pearls strung together. He recited the Lotus Sutra once a day and recited Amitabha Buddha's name ten thousand times, with one mind.

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西馳。年八十五。四月六日沐浴整衣而逝。洎殮忽聞蓮華馥郁之氣。皆不知來處。近挹之蓋出自口中也。

孫忠

宋孫忠。四明人。早慕西方。于郡城東。筑庵唸佛。后因病請僧百人繫念。忽仰空合掌。手結雙印。怡然而化。闔城聞天樂異香。漸向西沒。三子相繼唸佛。亦坐化。

沈銓

宋沈銓。家錢唐。同妻施氏。專心凈土。平時諸善悉用迴向。后及妻前後命終。皆感化佛。持錫接引而去。

唐世良

宋唐世良。會稽人。持戒唸佛。年老疾病。猶不就枕。誦彌陀經十萬過。謂家人云。佛來接我。言訖作禮。即便坐逝。利行人時在道味山。夜夢西方異光。幡華天樂。空中聲云。唐世良已歸凈土。

計公

宋計公。四明桃源鐵工也。年七十。兩目喪明。里中昝學諭。以擘窠圖印施。勸人唸佛。計公初受一圖。念滿三十六萬聲。念至四圖兩目瞭然。如是三載。念滿十七圖。一日唸佛忽氣絕。半日復甦曰。佛令分六圖與昝學諭。是勸導之首。分一圖與李二公。是俵圖之人。囑其子往謝之。言訖沐浴西向而化。

陳君璋

元陳君璋。黃巖人。端重寡言。年四十。與室葉氏。披誦法華。唸佛惟謹。年六十疾篤。一夕命其子景星。扶之坐謂曰。吾歸去。曰歸何處去

【現代漢語翻譯】 現代漢語譯本： 西馳，享年八十五歲。四月六日沐浴更衣后安詳離世。入殮時，忽然聞到蓮花的濃郁香氣，卻不知從何而來。靠近一聞，原來是從他的口中散發出來的。

孫忠

宋朝的孫忠，是四明（今浙江寧波）人。早年就仰慕西方極樂世界，於是在郡城東邊建造了一座庵堂，專心念佛。後來因病，請來一百位僧人進行繫念佛事。忽然仰望天空，雙手合掌，結成雙印，安詳地往生了。全城都聽到了天樂和奇異的香氣，漸漸向西邊消失。他的三個兒子相繼唸佛，也都坐化往生。

沈銓

宋朝的沈銓，家住錢塘（今浙江杭州）。和他的妻子施氏，都專心修持凈土法門。平時所做的各種善事，都用來回嚮往生西方極樂世界。後來他和妻子先後臨終時，都感應到佛陀顯現，手持錫杖接引他們往生。

唐世良

宋朝的唐世良，是會稽（今浙江紹興）人。持守戒律，專心念佛。年老生病時，仍然不臥床休息。誦唸《彌陀經》十萬遍。他告訴家人說：『佛來接我了。』說完，向佛作禮，隨即坐著往生了。利行人當時在道味山，夜裡夢見西方出現奇異的光芒，有幡幢、鮮花和天樂。空中傳來聲音說：『唐世良已經往生凈土了。』

計公

宋朝的計公，是四明桃源的鐵匠。七十歲時，雙目失明。當地的昝學諭，用擘窠圖印施捨，勸人唸佛。計公最初接受了一張圖，念滿了三十六萬聲佛號。唸到第四張圖時，兩眼竟然恢復了光明。這樣過了三年，念滿了十七張圖。有一天，唸佛時忽然氣絕，過了半天才甦醒過來說：『佛讓我分六張圖給昝學諭，因為他是勸導唸佛的帶頭人。分一張圖給李二公，因為他是分發圖的人。』囑咐他的兒子去感謝他們。說完，沐浴後面向西方往生了。

陳君璋

元朝的陳君璋，是黃巖（今浙江臺州黃巖區）人。為人端莊穩重，不愛說話。四十歲時，和妻子葉氏一起，披閱誦讀《法華經》，唸佛非常虔誠。六十歲時，病情嚴重。一天晚上，他命令他的兒子陳景星扶他坐起來，說：『我要回去了。』兒子問：『要回到哪裡去？』

【English Translation】 English version: Xi Chi, lived to the age of eighty-five. On the sixth day of the fourth month, he bathed and dressed properly before passing away peacefully. After the encoffining, a rich fragrance of lotus flowers was suddenly smelled, but its origin was unknown. Upon closer inspection, it was found to be emanating from his mouth.

Sun Zhong

Sun Zhong of the Song Dynasty, was a native of Siming (present-day Ningbo, Zhejiang). He admired the Western Pure Land from an early age. He built a hermitage in the east of the county town and devoted himself to reciting the Buddha's name. Later, due to illness, he requested a hundred monks to perform the mindfulness of Buddha recitation. Suddenly, he looked up at the sky, folded his palms, formed a double mudra with his hands, and passed away peacefully. The whole city heard heavenly music and a strange fragrance, gradually disappearing towards the west. His three sons successively recited the Buddha's name and also passed away in a seated posture.

Shen Quan

Shen Quan of the Song Dynasty, lived in Qiantang (present-day Hangzhou, Zhejiang). He and his wife, Shi, were devoted to the Pure Land practice. All the good deeds they performed were dedicated to rebirth in the Western Pure Land. Later, when he and his wife approached the end of their lives, they both sensed the Buddha manifesting, holding a khakkhara (monk's staff) to guide them to rebirth.

Tang Shiliang

Tang Shiliang of the Song Dynasty, was a native of Kuaiji (present-day Shaoxing, Zhejiang). He upheld the precepts and recited the Buddha's name diligently. When he was old and ill, he still did not lie down to rest. He recited the Amitabha Sutra one hundred thousand times. He told his family, 'The Buddha is coming to receive me.' After saying this, he bowed to the Buddha and immediately passed away in a seated posture. Li Xingren was at Daowei Mountain at that time and dreamed of strange light in the west, with banners, flowers, and heavenly music. A voice in the air said, 'Tang Shiliang has already returned to the Pure Land.'

Ji Gong

Ji Gong of the Song Dynasty, was an ironworker from Taoyuan, Siming. At the age of seventy, he lost his eyesight. Zan Xueyu, a local instructor, distributed large-character printed images to encourage people to recite the Buddha's name. Ji Gong initially received one image and recited the Buddha's name three hundred and sixty thousand times. By the time he recited to the fourth image, his eyes miraculously regained their sight. This continued for three years, and he recited through seventeen images. One day, while reciting the Buddha's name, he suddenly stopped breathing. After half a day, he revived and said, 'The Buddha instructed me to distribute six images to Zan Xueyu, because he is the leader in encouraging the recitation of the Buddha's name. Distribute one image to Li Ergong, because he is the one who distributes the images.' He instructed his son to thank them. After saying this, he bathed and passed away facing west.

Chen Junzhang

Chen Junzhang of the Yuan Dynasty, was a native of Huangyan (present-day Huangyan District, Taizhou, Zhejiang). He was dignified, reserved, and spoke little. At the age of forty, he and his wife, Ye, recited the Lotus Sutra and recited the Buddha's name with utmost sincerity. At the age of sixty, he became seriously ill. One night, he ordered his son, Chen Jingxing, to help him sit up and said, 'I am going back.' His son asked, 'Where are you going back to?'

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。曰沒處去。又曰。我死宜依桑門阇維法。言訖合掌。稱南無阿彌陀佛而逝。

張銓

晉張銓。野之族子也。高逸好學。耕鋤間帶經不釋。屢徴弗就庾悅以其貧。舉為潯陽令。笑曰。古人以容膝為安。屈志就祿。奚榮之有。乃入廬山。依遠公蓮社。研窮內典。多有悟入。宋景平元年。無疾西向唸佛安臥而卒。

闕公則

晉闕公則。入廬山蓮社既卒。友人于洛陽白馬寺。夜中為作忌祭。忽一時林木殿宇皆成金色。空中有聲。曰我闕公則也。祈生極樂。今已得生。言訖無所見。

贊曰。瑞應感乎臨終者多矣。至如身沒之後而乃現金色於他方。報往生於空際。闕公其希有乎。

李知遙

唐李知遙。善凈土教。率眾五會念佛。后因疾忽云。佛來迎我。洗漱更衣。索香爐出堂頂禮。聞空中說偈。有引君生凈土。將爾上金橋之句。就床端坐而化。眾聞異香焉。

高浩象

梁高浩象。東平人。杜門靜坐。專誦無量壽經。嘗在觀中。覺自身泛紅蓮于池面。初未見佛。乃即花上傾心禮佛。遙想金容光輝遠映。一夕見眾菩薩來迎。即時化去。

贊曰。古有二僧。作蓮花開合想。后同生凈土。像之身泛紅蓮。其亦觀想精誠之所致耶。

徐六公

宋徐六公者。嘉興

【現代漢語翻譯】 現代漢語譯本：他說：『我無處可去。』又說：『我死後應該按照僧人的荼毗（Dharani）之法處理。』說完，合掌，稱念『南無阿彌陀佛（Namo Amitabha Buddha）』而逝世。

張銓（Zhang Quan）

晉代的張銓（Zhang Quan），是野氏家族的後代。他品行高潔，勤奮好學，耕作時也帶著經書不肯放下。多次被徵召都不應允。庾悅（Yu Yue）因為他貧困，推薦他做潯陽（Xunyang）縣令。他笑著說：『古人以能容身安居為滿足，我如果屈從自己的志向去求取俸祿，有什麼光榮可言呢？』於是進入廬山（Mount Lu），依止遠公（Master Yuan）的蓮社（Lotus Society），研習佛經，多有領悟。宋景平（Jingping）元年，無病而終，面向西方唸佛安詳去世。

闕公則（Que Gongze）

晉代的闕公則（Que Gongze），加入廬山（Mount Lu）蓮社（Lotus Society）後去世。他的朋友在洛陽（Luoyang）白馬寺（White Horse Temple），夜裡為他做忌日祭祀。忽然一時之間，林木殿宇都變成金色。空中傳來聲音，說：『我是闕公則（Que Gongze）也，祈求往生極樂世界（Sukhavati），現在已經得生。』說完就消失不見。

讚語說：瑞相感應發生在臨終時的人很多。至於像闕公則（Que Gongze）這樣，身死之後還能在他方顯現金色，在空中宣告往生，真是太稀有了。

李知遙（Li Zhiyao）

唐代的李知遙（Li Zhiyao），精通凈土教（Pure Land Buddhism）。帶領大眾五會念佛（Five Assemblies of Buddha Recitation）。後來因為生病，忽然說：『佛來迎接我了。』洗漱更衣，拿出香爐到堂前頂禮。聽到空中說偈語，有『引領您往生凈土，送您登上金橋』之句。就在床上端坐而化，大眾聞到奇異的香味。

高浩象（Gao Haoxiang）

梁代的高浩象（Gao Haoxiang），是東平（Dongping）人。閉門謝客，專心誦讀《無量壽經》（Infinite Life Sutra）。曾經在道觀中，感覺自身漂浮在池塘水面的紅蓮上。起初沒有見到佛，於是就在蓮花上傾心禮佛，遙想佛的金身光輝照耀。一天晚上，見到眾多菩薩前來迎接，即時化去。

讚語說：古時候有兩位僧人，作蓮花開合的觀想，後來一同往生凈土。高浩象（Gao Haoxiang）的身體漂浮在紅蓮上，這大概也是觀想精誠所致吧。

徐六公（Xu Liugong）

宋代的徐六公（Xu Liugong），是嘉興（Jiaxing）人

【English Translation】 English version: He said, 'I have nowhere to go.' He also said, 'After my death, it is appropriate to follow the cremation method of the Sangha (Dharani).' After speaking, he put his palms together and chanted 'Namo Amitabha Buddha (Homage to Amitabha Buddha)' and passed away.

Zhang Quan

Zhang Quan of the Jin Dynasty was a descendant of the Ye clan. He was of noble character and fond of learning, carrying scriptures with him even while farming. He repeatedly declined invitations to serve in office. Yu Yue, seeing his poverty, recommended him as the magistrate of Xunyang. He laughed and said, 'The ancients were content with a humble dwelling. What glory is there in compromising one's principles for the sake of an official position?' He then entered Mount Lu and joined Master Yuan's Lotus Society, studying the inner teachings of Buddhism and gaining much insight. In the first year of Jingping in the Song Dynasty, he passed away peacefully without illness, facing west and reciting the Buddha's name.

Que Gongze

Que Gongze of the Jin Dynasty, after joining the Lotus Society of Mount Lu, passed away. A friend of his held a memorial service for him at the White Horse Temple in Luoyang. Suddenly, all the trees, forests, and temple buildings turned golden. A voice in the air said, 'I am Que Gongze. I prayed to be reborn in Sukhavati (Pure Land), and now I have been reborn.' After speaking, he disappeared.

The eulogy says: There are many who experience auspicious signs at the time of death. But for someone like Que Gongze to manifest a golden body in another realm after death and announce his rebirth in the sky is truly rare.

Li Zhiyao

Li Zhiyao of the Tang Dynasty was well-versed in Pure Land Buddhism. He led the assembly in Five Assemblies of Buddha Recitation. Later, due to illness, he suddenly said, 'The Buddha has come to welcome me.' He washed, changed his clothes, took out the incense burner, and bowed in the hall. He heard a verse in the air, with the lines 'Leading you to be born in the Pure Land, taking you up to the golden bridge.' He sat upright on the bed and passed away. The assembly smelled a strange fragrance.

Gao Haoxiang

Gao Haoxiang of the Liang Dynasty was from Dongping. He closed his doors to guests and devoted himself to reciting the Infinite Life Sutra. Once, in a Taoist temple, he felt himself floating on a red lotus on the surface of a pond. At first, he did not see the Buddha, so he wholeheartedly prostrated to the Buddha on the lotus, remotely imagining the golden form of the Buddha shining brightly. One night, he saw many Bodhisattvas coming to welcome him, and he immediately transformed and departed.

The eulogy says: In ancient times, there were two monks who practiced the visualization of a lotus flower opening and closing, and later they were reborn together in the Pure Land. Gao Haoxiang's body floating on a red lotus was probably also the result of his sincere visualization.

Xu Liugong

Xu Liugong of the Song Dynasty was from Jiaxing.

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人。務農為業。夫婦蔬食。精勤唸佛。四十年預作一龕臨終。易布衣草履。入龕端坐。頃之曰。佛來迎我。即化去。

陸俊

宋陸俊。錢塘人。少事公門。久之棄去。以凈土為業。每對佛懺悔。垂淚交頤。道友相見。說凈土因緣。才十餘句。便悲咽感嘆。臨終。請圓凈律師。開示西方。諷觀經至上品。凈曰。可以行矣。俊曰。眾聖未齊。姑待之。少頃忽起就竹床。面西端坐而逝。

贊曰。無量壽經云。聞說阿彌陀佛。淚即出者。皆宿世善根所致。俊之悲咽。本乎中心而達之面目。往生固其宜矣。今戲調而談凈土奚可哉。

黃打鐵

宋黃公。潭州人。本軍伍。以打鐵為生。每鉗錘時。唸佛不輟口。一日無疾。托鄰人為寫頌云。叮叮噹噹。久煉成剛。太平將近。我往西方。即化去。其頌盛傳湖南。人多唸佛。

贊曰。據黃公別無他能。止是念佛不輟口耳。世人不肯依樣行持。而尋奇覓巧。遂成虔度。噫非所謂翻嫌易簡卻求難耶。

蓮花太公

大明蓮花太公者。越人。一生拙樸。惟晝夜唸佛不絕。命終之後。棺上忽生蓮花一枝。親里驚歎。因號蓮花太公云。

華居士

大明華居士。江干人。醇樸無偽。與人不款曲。中年屬業諸子。獨處一室。不涉世事。朝暮

【現代漢語翻譯】 現代漢語譯本 某人，以務農為生，夫妻吃蔬菜。勤奮唸佛，四十年前就預先做好了龕（kān，安放佛像的小閣子），臨終時，換上布衣草鞋，進入龕中端坐。過了一會兒說：『佛來迎接我了。』隨即去世。

陸俊（Lù Jùn）

宋朝的陸俊，是錢塘（Qiántáng）人。年輕時在官府做事，很久之後辭去，以修習凈土法門為事業。每次面對佛像懺悔，眼淚都流滿面頰。與道友相見，說起凈土的因緣，才說了十幾句，就悲傷哽咽，感嘆不已。臨終時，請圓凈律師（Yuánjìng lǜshī）開示西方極樂世界，誦讀《觀無量壽經》（Guān Wúliàngshòu Jīng）到上品往生的部分。圓凈律師說：『可以走了。』陸俊說：『眾聖還沒有到齊，姑且等等。』過了一會兒，忽然起身走到竹床上，面向西方端坐而逝。

贊曰： 《無量壽經》（Wúliàngshòu Jīng）說：『聽到阿彌陀佛（Āmítuó Fó）的名號，眼淚就流出來的人，都是前世善根所致。』陸俊的悲傷哽咽，是發自內心而表現在面容上，往生西方極樂世界本來就是很自然的事。現在用戲謔調侃的態度來談論凈土法門，怎麼可以呢？

黃打鐵（Huáng Dǎtiě）

宋朝的黃公，是潭州（Tánzhōu）人。原本是軍人，以打鐵為生。每次用鉗子和錘子打鐵時，唸佛從不停止。有一天沒有疾病，委託鄰居替他寫頌詞說：『叮叮噹噹，久煉成剛，太平將近，我往西方。』隨即去世。這首頌詞在湖南（Húnán）廣泛流傳，很多人因此唸佛。

贊曰： 依我看黃公並沒有其他才能，只是唸佛從不停止罷了。世人卻不肯照著做，反而尋求奇特巧妙的方法，結果反而成了淺薄。唉！這難道不是所謂的舍易求難嗎？

蓮花太公（Liánhuā Tàigōng）

大明朝的蓮花太公，是越地人。一生笨拙樸實，只是日夜唸佛從不間斷。去世之後，棺材上忽然生出一枝蓮花，親戚鄰里都驚歎不已，因此稱他為蓮花太公。

華居士（Huá Jūshì）

大明朝的華居士，是江邊人。純樸真誠，與人交往不虛情假意。中年時把家業託付給兒子們，獨自住在房間里，不參與世事。早晚

【English Translation】 English version A man made his living by farming. He and his wife were vegetarians. Diligently reciting the Buddha's name, he prepared a niche (kān, a small cabinet for placing Buddha statues) forty years in advance. At the time of his death, he changed into cloth clothes and straw sandals, entered the niche, and sat upright. After a while, he said, 'The Buddha is coming to welcome me.' Then he passed away.

Lu Jun (Lù Jùn)

Lu Jun of the Song Dynasty was a native of Qiantang. He worked in the government in his youth, but quit after a long time and devoted himself to the Pure Land practice. Every time he repented before the Buddha, tears streamed down his face. When he met fellow practitioners, he would speak of the causes and conditions of the Pure Land, and after only a dozen sentences, he would be choked with emotion and sigh deeply. At the time of his death, he asked Lawyer Yuanjing (Yuánjìng lǜshī) to explain the Western Pure Land, and recited the Contemplation Sutra (Guān Wúliàngshòu Jīng) to the section on the highest level of rebirth. Lawyer Yuanjing said, 'You can go now.' Lu Jun said, 'The saints have not all arrived yet, let's wait for a while.' After a short while, he suddenly got up and went to the bamboo bed, sat facing west, and passed away.

A verse says: The Infinite Life Sutra (Wúliàngshòu Jīng) says, 'Those who shed tears upon hearing the name of Amitabha Buddha (Āmítuó Fó) are all due to good roots from past lives.' Lu Jun's sorrow and choking came from the heart and manifested on his face. It was only natural for him to be reborn in the Western Pure Land. How can we talk about the Pure Land practice with a frivolous and mocking attitude?

Huang the Blacksmith (Huáng Dǎtiě)

Master Huang of the Song Dynasty was a native of Tanzhou. He was originally a soldier and made his living as a blacksmith. Every time he used tongs and a hammer to forge iron, he never stopped reciting the Buddha's name. One day, without any illness, he asked a neighbor to write a verse for him, saying, 'Clang, clang, clang, long forging makes it strong. Peace is near, I am going to the West.' Then he passed away. This verse spread widely in Hunan, and many people recited the Buddha's name because of it.

A verse says: According to Huang, he had no other talents, only that he never stopped reciting the Buddha's name. People in the world are unwilling to follow his example, but instead seek strange and clever methods, which result in superficiality. Alas! Isn't this what is meant by abandoning the easy and seeking the difficult?

Grandpa Lotus Flower (Liánhuā Tàigōng)

Grandpa Lotus Flower of the Great Ming Dynasty was a native of Yue. He was clumsy and simple throughout his life, only reciting the Buddha's name day and night without interruption. After his death, a lotus flower suddenly grew on his coffin, and relatives and neighbors were amazed, so they called him Grandpa Lotus Flower.

Layman Hua (Huá Jūshì)

Layman Hua of the Great Ming Dynasty was a native of Jianggan. He was pure and sincere, and did not deal with people insincerely. In middle age, he entrusted his family business to his sons and lived alone in a room, not involved in worldly affairs. Morning and evening

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惟孜孜唸佛而已。后將卒。自知時至。更衣正寢。手整冠端坐。別眾而逝。其子先已作棺。於是易龕。如沙門故事。舉龕之日觀者如堵。遠近嚮慕焉。

總論

或問。凈名龐老何以不聞求生。答曰。爾試自評之。如其未及二公求生固不必論。即使再來金粟。何妨更見彌陀。茍為不然。凈名不覲釋迦。龐老不參馬祖矣。且夫心凈土凈。非凈名語歟。不與萬法為侶。非龐老語歟。爾一朝踏著凈地。當云何期自念。本自清凈。何期自念。不侶萬法。何期二公常在凈土。復奚疑哉。

尼僧往生類

尼大明

隋尼大明。每入室禮念。先著凈衣。口含沉香。文帝后甚重之。將終之日。眾忽聞沉香滿室。俄而光明如雲。隱隱向西沒焉。

贊曰。一尼造法華經。虔敬類是。後感報靈異。而二僧冥府誦經。致禮遇有殊。則無怪其然矣。今時念佛。有幾人似明者乎。使人人如是念佛。而千不千生。萬不萬生者。吾弗信也。

尼凈真

唐尼凈真。居長安積善寺。衲衣乞食。誦金剛經十萬遍。篤志唸佛。語弟子曰。五月內十度見佛。兩度見寶蓮花上童子游戲。吾已得上品生。言訖跏趺而化。祥光滿庵。

尼悟性

唐尼悟性。居廬山唸佛。虔愿往生。忽聞空中音樂。謂左右曰。我

【現代漢語翻譯】 現代漢語譯本 只是專心致志地念佛而已。後來將要去世時，自己知道時間到了，更換衣服，在正房安詳就寢，用手整理好帽子，端正地坐著，向眾人告別而逝。他的兒子先前已經做好了棺材，於是更換為龕，按照沙門的規矩安葬。舉行龕葬的那天，觀看的人像墻一樣多，遠近的人都仰慕他。

總論

有人問：『為什麼沒有聽說維摩詰（Vimalakirti，佛教居士，以智慧著稱）和龐蘊（Pangyun，唐代禪宗居士）求生凈土呢？』回答說：『你試著自己評價一下。如果他們沒有達到二位居士的境界，那麼求生凈土自然不必討論。即使是金粟如來（Jin Su Ru Lai，指宋代高僧宗杲，被認為是金粟如來轉世）再次降臨，又何妨再見到阿彌陀佛（Amitabha，西方極樂世界的佛）呢？如果不是這樣，維摩詰就不會去拜見釋迦牟尼佛（Sakyamuni，佛教創始人），龐蘊也不會去參拜馬祖道一（Mazu Daoyi，唐代禪宗大師）了。況且心凈則國土凈，不是維摩詰說的話嗎？不與萬法為伴，不是龐蘊說的話嗎？你一旦踏上清凈之地，應當如何期望自己唸佛呢？本來就是清凈的，還期望什麼唸佛呢？不與萬法為伴，還期望什麼呢？二位居士常在凈土，又有什麼可懷疑的呢？』

尼僧往生類

尼大明

隋朝的尼姑大明，每次進入房間禮拜唸佛，先穿上乾淨的衣服，口中含著沉香。隋文帝（Sui Wendi，隋朝的開國皇帝）非常器重她。將要去世的那天，眾人忽然聞到沉香充滿房間，不久光明如雲，隱隱約約地向西邊消失了。

贊曰：一位尼姑造《法華經》（Lotus Sutra，佛教經典），虔誠恭敬就是這樣。後來感得靈異的報應，而兩位僧人在冥府誦經，得到特別的禮遇，那也就沒有什麼奇怪的了。現在念佛的人，有幾個人像大明尼姑這樣的呢？如果人人都能像她這樣唸佛，那麼千人千生，萬人萬生，我是不相信的。

尼凈真

唐朝的尼姑凈真，住在長安積善寺，穿著粗布衣服乞討食物，誦讀《金剛經》（Diamond Sutra，佛教經典）十萬遍，堅定地念佛。她告訴弟子說：『五月之內十次見到佛，兩次見到寶蓮花上的童子游戲。我已經得到上品往生。』說完就結跏趺坐而去世，祥光充滿庵堂。

尼悟性

唐朝的尼姑悟性，住在廬山唸佛，虔誠地發願往生凈土。忽然聽到空中有音樂聲，她告訴身邊的人說：『我

【English Translation】 English version She only single-mindedly recited the Buddha's name. Later, when she was about to pass away, she knew the time had come. She changed her clothes and lay peacefully in the main room, adjusting her hat with her hand and sitting upright. She bid farewell to the assembly and passed away. Her son had already prepared a coffin, so they changed it to a stupa, according to the customs of the monks. On the day of the stupa burial, the onlookers were like a wall, and people from far and near admired her.

General Discussion

Someone asked: 'Why haven't we heard of Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom) and Pangyun (Pangyun, a Zen Buddhist layman of the Tang Dynasty) seeking rebirth in the Pure Land?' The answer is: 'Try to evaluate them yourself. If they haven't reached the level of these two laymen, then seeking rebirth in the Pure Land is naturally not worth discussing. Even if Jin Su Ru Lai (Jin Su Ru Lai, referring to the Song Dynasty eminent monk Zonggao, who was considered a reincarnation of Jin Su Ru Lai) were to descend again, what harm would there be in seeing Amitabha (Amitabha, the Buddha of the Western Pure Land of Ultimate Bliss)? If it were not so, Vimalakirti would not have visited Sakyamuni Buddha (Sakyamuni, the founder of Buddhism), and Pangyun would not have consulted Mazu Daoyi (Mazu Daoyi, a Zen master of the Tang Dynasty). Moreover, 'If the mind is pure, the land is pure,' isn't that what Vimalakirti said? 'Not associating with the myriad dharmas,' isn't that what Pangyun said? Once you step onto the pure land, how should you expect yourself to recite the Buddha's name? It is originally pure, so what is there to expect from reciting the Buddha's name? Not associating with the myriad dharmas, what is there to expect? The two laymen are always in the Pure Land, so what is there to doubt?'

Nuns' Rebirth Stories

Nun Daming

The Sui Dynasty nun Daming, whenever she entered the room to worship and recite the Buddha's name, would first put on clean clothes and hold incense in her mouth. Emperor Wen of Sui (Sui Wendi, the founding emperor of the Sui Dynasty) greatly valued her. On the day she was about to pass away, the assembly suddenly smelled incense filling the room, and soon a light like clouds faintly disappeared to the west.

A eulogy says: A nun created the 'Lotus Sutra' (Lotus Sutra, a Buddhist scripture), and her reverence and respect were like this. Later, she received a miraculous reward, and two monks reciting scriptures in the underworld received special treatment, so there is nothing strange about it. How many people today who recite the Buddha's name are like Nun Daming? If everyone could recite the Buddha's name like her, then thousands would be reborn, and tens of thousands would be reborn. I would not believe otherwise.

Nun Jingzhen

The Tang Dynasty nun Jingzhen lived in Jishan Temple in Chang'an, wearing coarse clothes and begging for food. She recited the 'Diamond Sutra' (Diamond Sutra, a Buddhist scripture) ten thousand times and steadfastly recited the Buddha's name. She told her disciples: 'Within five months, I have seen the Buddha ten times, and twice I have seen children playing on jeweled lotus flowers. I have already attained rebirth in the highest grade.' After saying this, she sat in the lotus position and passed away, and auspicious light filled the hermitage.

Nun Wuxing

The Tang Dynasty nun Wuxing lived in Mount Lu and recited the Buddha's name, sincerely vowing to be reborn in the Pure Land. Suddenly, she heard music in the air, and she told those around her: 'I

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已得中品生。見同志唸佛精進者。皆有蓮花待之。汝等好自努力。言訖而逝。

贊曰。上中品位。二尼能決諸已者何。一則內觀自行之淺深。二則外稽瑞應之勝劣耳。可誣也哉。

尼能奉

宋尼能奉。錢塘人。專修凈業。嘗夢佛光照身。及聞空中善言開慰。告其徒曰。吾往生時至。少頃聞奉唸佛聲甚厲。奔往視之。則合掌面西坐逝矣。異香滿室。樂音西邁。

尼法藏

宋尼法藏。居金陵。勤志唸佛。夜見佛菩薩來。光明照寺。奄然而化。

總論

佛以姨母出家。嘆正法由此而減。使女人出家者皆如上五人。正法其彌昌乎。而勢所不能。佛之懸記非過矣。噫真正出家之男子。邇來尚不多得。而況女眾歟。吾於是乎有感。

婦女往生類

隋皇后

隋文帝。后獨孤子。雖處王宮。深厭女質。常念阿彌陀佛。以八月甲子命終。時永安宮北。種種音樂。自然震響。異香滿室。從空而至。帝問阇提斯那。是何祥瑞。對曰。凈土有佛。號阿彌陀。皇后業高。超登彼國。故現斯瑞耳。

贊曰。舍中宮之貴寵。志凈土而往生。古有韋提。今見之矣。

姚婆

唐姚婆。因範行婆者勸令唸佛。后臨終見佛菩薩來迎。告佛言。未與範行婆別。請佛暫住空中。

【現代漢語翻譯】 現代漢語譯本 已得中品往生。見到一同唸佛精進的人，都有蓮花等待他們。你們好好努力。說完就去世了。

讚語說：上品中品往生，兩位比丘尼能夠決斷自己往生品位的原因是什麼呢？一是內觀自己修行的深淺，二是外觀往生瑞相的殊勝與否。難道可以欺騙嗎？

比丘尼能奉

宋朝比丘尼能奉，錢塘人。專心修習凈土法門。曾經夢見佛光照耀自身，以及聽到空中傳來善言安慰。告訴她的弟子們說：『我往生的時候到了。』不久聽到能奉唸佛的聲音非常急切，奔過去看她，她已經合掌面向西方坐著去世了。奇異的香氣充滿房間，美妙的音樂向西方而去。

比丘尼法藏

宋朝比丘尼法藏，住在金陵。勤奮專心念佛。夜晚看見佛菩薩到來，光明照耀寺廟。安詳地去世了。

總論

佛陀因為姨母出家，感嘆正法因此而衰減。如果讓女人出家都能像上面五人一樣，正法大概會更加昌盛吧。但是情勢所不能允許。佛陀的預言並非過分啊。唉，真正出家的男子，近來尚且不多見，更何況是女眾呢？我因此而有所感慨。

婦女往生類

隋皇后

隋文帝的皇后獨孤氏，雖然身處王宮，卻深深厭惡女身。常常唸誦阿彌陀佛（Amitabha Buddha）。在八月甲子日去世。當時永安宮北面，各種音樂自然震響，奇異的香氣充滿房間，從空中而來。隋文帝問阇提斯那（Jatisena），這是什麼祥瑞。回答說：『凈土（Pure Land）有佛，名為阿彌陀（Amitabha）。皇后業力高超，超脫往生到那個國度，所以顯現這種祥瑞。』

讚語說：捨棄中宮的尊貴榮寵，立志往生凈土。古代有韋提希（Vaidehi），今天又見到了。

姚婆

唐朝姚婆，因為範行婆勸她念佛。後來臨終時看見佛菩薩前來迎接，告訴佛說：『還沒和範行婆告別，請佛暫時停留在空中。』

【English Translation】 English version She had already attained rebirth in the Middle Grade. Seeing those fellow practitioners who were diligent in reciting the Buddha's name, each had a lotus flower waiting for them. You all should strive diligently. After saying this, she passed away.

The eulogy says: Regarding rebirth in the Upper and Middle Grades, what enabled these two nuns to determine their own rebirth grade? Firstly, it was the depth of their internal contemplation and self-cultivation. Secondly, it was the auspiciousness of the external omens. Could it be false?

Nun Nengfeng

Nun Nengfeng of the Song Dynasty, was a native of Qiantang. She focused on cultivating the Pure Land practice. She once dreamed of the Buddha's light shining on her body, and heard kind words of comfort from the air. She told her disciples, 'The time of my rebirth has arrived.' Soon after, they heard Nengfeng's recitation of the Buddha's name becoming very urgent. Rushing to see her, she had already passed away, sitting with her palms together facing west. A strange fragrance filled the room, and beautiful music traveled westward.

Nun Fazang

Nun Fazang of the Song Dynasty, lived in Jinling. She diligently and earnestly recited the Buddha's name. At night, she saw the Buddhas and Bodhisattvas arrive, their light illuminating the temple. She passed away peacefully.

General Commentary

The Buddha, because of his aunt's ordination, lamented that the Proper Dharma would decline as a result. If all women who became ordained were like the five mentioned above, the Proper Dharma would probably flourish even more. However, circumstances do not allow it. The Buddha's prediction was not an exaggeration. Alas, truly ordained men are already rare these days, let alone women? I therefore have these feelings.

Category of Women Reborn in the Pure Land

Empress of the Sui Dynasty

Empress Dugu of Emperor Wen of the Sui Dynasty, although living in the royal palace, deeply厭惡(厭惡) her female body. She constantly recited Amitabha Buddha (阿彌陀佛). She passed away on the Jiazi day of the eighth month. At that time, north of Yong'an Palace, various kinds of music naturally resounded, and a strange fragrance filled the room, coming from the sky. Emperor Wen asked Jatisena (阇提斯那), what was this auspicious sign. He replied, 'In the Pure Land (凈土) there is a Buddha named Amitabha (阿彌陀). The Empress's karma is high, transcending and being reborn in that land, therefore this auspicious sign is manifested.'

The eulogy says: Abandoning the noble favor of the central palace, aspiring to be reborn in the Pure Land. In ancient times there was Vaidehi (韋提希), and today we see her again.

Grandma Yao

Grandma Yao of the Tang Dynasty, was encouraged by Fan Xingpo to recite the Buddha's name. Later, at the time of her death, she saw the Buddhas and Bodhisattvas coming to greet her, and told the Buddha, 'I have not yet said goodbye to Fan Xingpo, please Buddha stay in the sky for a while.'

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范至姚婆立化。

贊曰。臨行別范。不背本也。佛住空中。恒順眾生也。卓立而逝。亦奇矣。

溫靜文妻

唐溫靜文妻。并州人。久患在床。靜文勸令唸佛。一年忽睹凈土。告其夫云。我已見佛。后月當去。囑父母云。今得隨佛往生。愿專心念佛。他日西方相見耳。言訖而逝。

胡長婆

宋胡長婆李氏。上虞人。夫喪后。日夜高聲唸佛。及誦彌陀經凡十餘年。一日見有僧覆以緋蓋。曰汝十五日子時往生。問師何人。曰是汝所念者。婆遂會別諸親。至期有異香光明。端坐而逝。七日焚化。齒如白玉。舌如紅蓮。睛如葡萄。皆精堅不壞。舍利不可數計。次日焚處生一花。如白罌粟云。

贊曰。諸根不壞。舍利無數。世譏女人五漏之體。無乃不可乎。

鄭氏

宋鄭氏。錢塘人。日課觀音經。唸佛不輟。后病中索浴。浴畢西向坐。問家人云。聞磬聲乎。凈土諸聖且至。已而合掌喜躍曰。佛菩薩來。觀音手執金臺。如來接我登座。遂奄然而化。

陳氏媼

宋陳氏媼。錢塘人。從靈芝律師。受菩薩戒。專心念佛日課千拜。嘗有舍利散於經案。臨終見佛來迎。顧語旁人。未及半已凝然不動矣。

黃氏

宋黃氏。四明人。早喪夫。因歸父舍。精修凈業。臨

【現代漢語翻譯】 現代漢語譯本 范至姚婆站立往生。

讚語說：臨走時告別范至姚婆，沒有違背本心。佛顯現在空中，恒常順應眾生。站立而逝，也很奇特了。

溫靜文之妻

唐朝溫靜文的妻子，并州人。長期患病在床，溫靜文勸她念佛。一年後忽然見到凈土，告訴她的丈夫說：『我已經見到佛了，下個月應當離去。』囑咐父母說：『現在能夠跟隨佛往生，希望你們專心念佛，將來在西方相見吧。』說完就去世了。

胡長婆

宋朝胡長婆李氏，上虞人。丈夫去世后，日夜高聲唸佛，並且誦《彌陀經》凡十餘年。一日看見有僧人給她覆上緋紅色蓋子，說：『你十五日子時往生。』問僧人是誰，回答說：『是您所念的佛。』胡長婆於是告別各位親友，到期時有奇異的香氣和光明，端坐而逝。七日後焚化，牙齒像白玉，舌頭像紅蓮，眼睛像葡萄，都精純堅固沒有損壞，舍利多得不可計數。第二天焚化的地方生出一朵花，像白色的罌粟花一樣。

讚語說：諸根沒有損壞，舍利無數。世人譏諷女人是五漏之體，難道不是不對的嗎？

鄭氏

宋朝鄭氏，錢塘人。每日誦讀《觀音經》，唸佛從不間斷。後來生病時要求洗浴，洗浴完畢後面向西方坐著，問家人說：『聽到磬聲了嗎？凈土的各位聖人將要到了。』不久合掌歡喜跳躍說：『佛菩薩來了，觀音菩薩手持金臺，如來佛接我登上蓮座。』於是安然而去世。

陳氏媼

宋朝陳氏媼，錢塘人。跟隨靈芝律師受菩薩戒，專心念佛每日功課千拜。曾經有舍利散落在經書案上。臨終時看見佛來迎接，回頭告訴旁邊的人，還沒說完一半就已經凝然不動了。

黃氏

宋朝黃氏，四明人。早年喪夫，因此回到孃家。精進修習凈土法門，臨

【English Translation】 English version Fan Zhi Yao Po passed away standing.

The eulogy says: Departing, she bid farewell, not betraying her original intention. The Buddha appeared in the sky, constantly according with sentient beings. Passing away standing, how wondrous!

Wife of Wen Jingwen

The wife of Wen Jingwen of the Tang Dynasty, a person from Bingzhou. She had been ill in bed for a long time. Jingwen advised her to recite the Buddha's name. After a year, she suddenly saw the Pure Land and told her husband, 'I have already seen the Buddha, and I should leave next month.' She instructed her parents, 'Now I can follow the Buddha to be reborn in the Pure Land. I hope you will wholeheartedly recite the Buddha's name and meet in the West in the future.' After saying this, she passed away.

Hu Chang Po

Li, Hu Chang Po of the Song Dynasty, was from Shangyu. After her husband died, she recited the Buddha's name loudly day and night, and recited the Amitabha Sutra for more than ten years. One day, she saw a monk covering her with a scarlet canopy, saying, 'You will be reborn at the hour of Zi on the fifteenth day.' She asked who the monk was, and he replied, 'It is the Buddha you have been reciting.' Hu Chang Po then bid farewell to all her relatives. When the time came, there was a strange fragrance and light, and she passed away sitting upright. After seven days of cremation, her teeth were like white jade, her tongue like a red lotus, and her eyes like grapes, all pure, firm, and undamaged. The relics were countless. The next day, a flower like a white poppy grew at the cremation site.

The eulogy says: The faculties were not damaged, and the relics were countless. The world mocks women as having the 'five leaky bodies', is this not incorrect?

Zheng Shi

Zheng Shi of the Song Dynasty, a person from Qiantang. She recited the Guanyin Sutra daily and never stopped reciting the Buddha's name. Later, when she was ill, she asked for a bath. After bathing, she sat facing west and asked her family, 'Do you hear the sound of the chime? The saints of the Pure Land are about to arrive.' Soon, she joined her palms and joyfully exclaimed, 'The Buddhas and Bodhisattvas are here, Guanyin Bodhisattva is holding a golden platform, and the Tathagata is receiving me to ascend the seat.' Then she passed away peacefully.

Chen Shi Ao

Chen Shi Ao of the Song Dynasty, a person from Qiantang. She received the Bodhisattva precepts from Lawyer Lingzhi and wholeheartedly recited the Buddha's name, performing a thousand prostrations daily. Once, relics scattered on her scripture desk. At the time of her death, she saw the Buddha coming to greet her, and as she turned to tell the people beside her, she had not even finished half of what she was saying when she became still and unmoving.

Huang Shi

Huang Shi of the Song Dynasty, a person from Siming. She lost her husband early and therefore returned to her father's house. She diligently cultivated the Pure Land practice, and at the time of her

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終見佛來迎。結印徐行。儼然立化。家人篩灰于地。以驗生處。見蓮花一朵生灰中。

贊曰。燒灰之說未考。但其見佛來迎。結印立化。高登蓮品必矣。

王氏夫人

宋荊王夫人王氏。專修凈業。曉夕勤至。給侍之人。無不則效。惟一妾懈慢。夫人責之。遂悔悟精進。忽無疾而逝。致夢他妾云。蒙夫人誨。已生安養。夫人未信也。俄而亦夢。與妾同遊寶池。見一花天衣飄揚。題曰。楊杰一華朝服而坐。題曰。馬圩復見金臺光明晃耀。妾指曰。此夫人生處也。既覺彌加精進。年八十一。慶誕之晨。秉燭然香。望觀音閣而立。左右方具儀獻壽已立化矣。

贊曰。集至此。女人立化。蓋三人焉。金臺晃耀。亦上品之流矣。孰曰閨閣無人哉。

馮氏夫人

宋廣平郡夫人馮氏。少多病。慈受深禪師。教以齋戒唸佛。諦信力行十年不怠。忽厭世。人怪之曰。清凈界中。失念至此。支那緣盡。行即西歸。何怪之有。臨終氣絕復甦。謂家人曰。吾已歸凈土。見佛境界。與華嚴十六觀經所說不異。已而長逝。三日後舉尸如生。異香芬馥。

王氏女

宋吉安王氏女。日誦彌陀金剛觀音諸經唸佛。求度母死既殮。惡血滴瀝。女發誓云。若我孝心。愿臭氣不作。言訖流血即止。父娶后室。與

【現代漢語翻譯】 現代漢語譯本 最終（王氏夫人）見到佛陀前來迎接，她結著手印，緩緩行走，然後安詳地站立著圓寂。她的家人將骨灰篩在地上，以此來驗證她往生的地方，結果看到一朵蓮花從灰燼中生長出來。

讚語說：『燒灰』的說法無從考證，但她見到佛陀前來迎接，結印站立圓寂，必定是高登蓮花上品之位了。

王氏夫人

宋朝荊王（Jing Wang，宋朝的封爵）的夫人王氏，專心修習凈土法門，早晚都非常勤奮。侍奉她的人，沒有不效仿她的。只有一個小妾懈怠懶惰，夫人責備她，於是小妾悔悟並精進修行。忽然無疾而終，給其他小妾託夢說：『蒙受夫人的教誨，我已經往生到安養凈土了。』夫人還不相信。不久之後，夫人也做了一個夢，與小妾一同遊覽寶池，看到一朵蓮花，天衣飄揚，上面題寫著：『楊杰（Yang Jie，人名）穿著朝服坐在上面。』又看到一個金臺，光明晃耀，上面題寫著：『馬圩（Ma Xu，人名）。』小妾指著說：『這就是夫人您往生的地方啊。』醒來后，夫人更加精進修行。八十一歲生日的早晨，她手持蠟燭，點燃香，朝著觀音閣站立。左右侍從正準備好儀式為她祝壽，她已經站立圓寂了。

讚語說：到這裡為止，記載的女人站立圓寂的，已經有三個人了。金臺光明晃耀，也是上品往生之流了。誰說女子閨閣之中就沒有修行得道之人呢？

馮氏夫人

宋朝廣平郡（Guangping Jun，古代地名）的夫人馮氏，從小多病。慈受深禪師（Cishou Shen Chanshi，人名，禪師名號）教她齋戒唸佛。她深信不疑，努力實行，十年沒有懈怠。忽然厭惡世間。人們感到奇怪，說：『在清凈的境界中，怎麼會產生這樣的念頭？』（其實是）她在娑婆世界的緣分已盡，即將往生西方極樂世界，有什麼可奇怪的呢？臨終時氣息斷絕又甦醒過來，告訴家人說：『我已經回到凈土，見到的佛的境界，與《華嚴經》（Hua Yan Jing，佛教經典）和《十六觀經》（Shi Liu Guan Jing，佛教經典）所說的沒有差別。』不久之後就去世了。三天後抬起她的遺體，如同活著一樣，散發著奇異的香味。

王氏女

宋朝吉安（Ji'an，地名）王氏的女兒，每天誦讀《彌陀經》（Mi Tuo Jing，佛教經典）、《金剛經》（Jin Gang Jing，佛教經典）、《觀音經》（Guan Yin Jing，佛教經典）等經典，唸佛，祈求度過死亡。已經入殮后，有污濁的血滴落。女兒發誓說：『如果我有孝心，愿臭氣不再產生。』說完，流血立刻停止。父親娶了後妻，與...

【English Translation】 English version Finally, Lady Wang saw the Buddha coming to greet her. She formed a hand seal, walked slowly, and then peacefully passed away while standing upright. Her family sifted her ashes on the ground to verify the place of her rebirth, and they saw a lotus flower growing from the ashes.

The eulogy says: 'The saying about burning ashes is unverifiable, but the fact that she saw the Buddha coming to greet her, formed a hand seal, and passed away standing upright, surely indicates that she ascended to the high rank of the lotus platform.'

Lady Wang

Lady Wang, the wife of Prince Jing (Jing Wang, a title of nobility in the Song Dynasty) of the Song Dynasty, devoted herself to cultivating the Pure Land practice, diligently morning and evening. All those who served her followed her example. Only one concubine was lazy and negligent, and Lady Wang rebuked her. Thereupon, the concubine repented and practiced diligently. Suddenly, she passed away without illness and appeared in a dream to the other concubines, saying, 'Having received Lady Wang's teachings, I have already been reborn in the Land of Bliss.' Lady Wang did not believe it. Soon after, Lady Wang also had a dream in which she and the concubine were touring the Treasure Pond. They saw a lotus flower with heavenly garments fluttering, inscribed with the words: 'Yang Jie (a personal name) is sitting on it wearing court attire.' They also saw a golden platform, shining brightly, inscribed with the words: 'Ma Xu (a personal name).' The concubine pointed and said, 'This is the place where you, Lady, will be reborn.' After waking up, Lady Wang practiced even more diligently. On the morning of her eighty-first birthday, she held a candle, lit incense, and stood facing the Guanyin Pavilion. As the attendants were preparing the ceremony to celebrate her birthday, she had already passed away while standing upright.

The eulogy says: 'Up to this point, there are three women recorded as having passed away while standing upright. The golden platform shining brightly also indicates rebirth in the upper ranks. Who says that there are no accomplished practitioners among women in their chambers?'

Lady Feng

Lady Feng, the wife of the Duke of Guangping (Guangping Jun, an ancient place name) of the Song Dynasty, was often ill from a young age. Chan Master Cishou Shen (Cishou Shen Chanshi, a Chan master's name) taught her to observe precepts, practice abstinence, and recite the Buddha's name. She deeply believed and diligently practiced for ten years without懈怠. Suddenly, she became weary of the world. People found it strange, saying, 'How could such a thought arise in the pure realm?' (Actually,) her karmic connection with this world was exhausted, and she was about to be reborn in the Western Pure Land. What is so strange about that? As she was dying, she lost consciousness and then revived, telling her family, 'I have already returned to the Pure Land and seen the Buddha's realm, which is no different from what is described in the Avatamsaka Sutra (Hua Yan Jing, a Buddhist scripture) and the Sixteen Contemplations Sutra (Shi Liu Guan Jing, a Buddhist scripture).' Soon after, she passed away. Three days later, when they lifted her body, it was as if she were still alive, and it emitted a strange fragrance.

Miss Wang

Miss Wang of Ji'an (a place name) in the Song Dynasty, recited the Amitabha Sutra (Mi Tuo Jing, a Buddhist scripture), the Diamond Sutra (Jin Gang Jing, a Buddhist scripture), and the Avalokitesvara Sutra (Guan Yin Jing, a Buddhist scripture) daily, recited the Buddha's name, and prayed to be delivered from death. After she was placed in the coffin, foul blood dripped out. The daughter vowed, 'If I have filial piety, may the foul odor cease.' As soon as she finished speaking, the bleeding stopped. Her father married a second wife, and...

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同修凈業。后得疾。請僧說凈土觀法。忽索衣吉祥而臥。攬觀音手所執幡。寂然不動。母篩灰于地。以驗受生。見灰中出蓮花數朵。

周氏

宋周氏妙聰。周元卿之女也。因感其母華臺往生之瑞。篤志唸佛。期生安養。病中請僧行懺。自見其身。著新凈衣。在樓閣上。作禮唸佛。謂家人曰。勤修凈業。西方相待。右脅西向而逝。

周行婆

宋周行婆。太平州人。早年唸佛。精專弗替。一夕胡跪唸佛。泊然而化。鄰人見數僧引婆騰空西去。

陸氏宜人

宋宜人陸氏。錢塘人。朝請王玙妻也。嘗誦法華。篤意凈土。禮懺一會。唸佛萬聲凡三十年。因微疾忽聞天鼓自鳴。人方驚異。即面西端坐。雙手結印而逝。

贊曰。結印而逝。不獨僧中有之。在女人亦屢見焉。皆心不散亂。身不放逸之祥徴也。嗚呼。為女人者。能仿此。每日至誠禮懺一會。唸佛萬聲三十年。不異其心。吾為伊保任。決生凈土。

龔氏

宋錢塘龔氏。晝來念佛。誦彌陀經。後有疾。請亨律師指示。陳說未終端坐而化。老妾于氏。亦唸佛不輟。一夕夢。龔氏告云。我已生凈土。汝七日當生。至期而逝。

朱氏

宋霅川朱氏。唸佛三十年。忽斷食四十日。唯飲水唸佛。夢三僧各執蓮花謂

【現代漢語翻譯】 現代漢語譯本 同修凈業（共同修習往生凈土的行業），後來得了疾病，請僧人講解凈土觀法。忽然要來衣服，吉祥臥（佛教的一種臥姿）而睡，抓住觀音菩薩手中所執的幡，寂靜不動。她的母親在地上篩灰，用來驗證是否往生，看見灰中出現蓮花數朵。

周氏

宋朝的周氏妙聰，是周元卿的女兒。因為感念她的母親華臺往生的瑞相，專心致志地念佛，期望往生安養（西方極樂世界）。生病期間請僧人舉行懺悔儀式，她自己看見自己的身體，穿著嶄新的乾淨衣服，在樓閣上，作禮唸佛。告訴家人說：『勤奮修習凈業，西方極樂世界在等待著我。』然後右脅朝西，安詳去世。

周行婆

宋朝的周行婆，是太平州人。早年就開始唸佛，精進專一從不懈怠。一天晚上胡跪（佛教的一種跪拜姿勢）唸佛，安然去世。鄰居看見幾位僧人引導周行婆騰空向西而去。

陸氏宜人

宋朝的宜人陸氏，是錢塘人，朝請王玙的妻子。曾經誦讀《法華經》，一心向往凈土。禮拜懺悔一次，唸佛一萬聲，持續了三十年。因為一點小病，忽然聽見天鼓自己鳴響。人們正在驚異的時候，她就面向西方端正坐好，雙手結印而去世。

讚語說：結印而去世，不只是僧人中有這種情況，在女人中也屢次見到。這都是內心不散亂，身體不放縱的吉祥徵兆啊。唉！作為女人，如果能夠效仿她們，每天至誠禮拜懺悔一次，唸佛一萬聲，持續三十年，不改變自己的心意，我為她擔保，一定能夠往生凈土。

龔氏

宋朝錢塘的龔氏，白天唸佛，誦讀《彌陀經》。後來得了疾病，請亨律師指示。陳述完畢還沒有結束就端坐而去世。老僕人于氏，也念佛不停止。一天晚上夢見，龔氏告訴她說：『我已經往生凈土了，你七天後也將往生。』到期就去世了。

朱氏

宋朝霅川的朱氏，唸佛三十年。忽然斷食四十天，只飲水唸佛。夢見三位僧人各自拿著蓮花說

【English Translation】 English version A fellow practitioner of Pure Land karma, later became ill. He asked a monk to explain the Pure Land contemplation method. Suddenly, he asked for his clothes, lay down in the auspicious posture (a Buddhist reclining posture), and grasped the banner held by Avalokiteśvara (Guanyin, the Bodhisattva of Compassion). He remained still and silent. His mother sifted ashes on the ground to verify his rebirth, and saw several lotus flowers emerge from the ashes.

Zhou Shi

Zhou Shi Miaocong of the Song Dynasty was the daughter of Zhou Yuanqing. Inspired by the auspicious signs of her mother Hua Tai's rebirth in the Pure Land, she devoted herself to reciting the Buddha's name, hoping to be reborn in Sukhavati (the Western Pure Land). During her illness, she asked a monk to perform a repentance ceremony. She saw herself wearing new, clean clothes in a pavilion, bowing and reciting the Buddha's name. She told her family, 'Diligently cultivate Pure Land karma, the Western Paradise is waiting for me.' Then, she passed away peacefully, lying on her right side facing west.

Zhou Xing Po

Zhou Xing Po of the Song Dynasty was from Taiping Prefecture. She began reciting the Buddha's name early in life, with diligence and dedication. One evening, she knelt (a Buddhist kneeling posture) and recited the Buddha's name, and passed away peacefully. Neighbors saw several monks leading her westward into the sky.

Lady Lu

Lady Lu of the Song Dynasty, from Qiantang, was the wife of Wang Yu, an official. She often recited the Lotus Sutra and was devoted to the Pure Land. She performed one repentance ceremony and recited the Buddha's name ten thousand times, for thirty years. Due to a minor illness, she suddenly heard heavenly drums sounding on their own. While people were amazed, she sat upright facing west, with her hands forming a mudra (a symbolic hand gesture) and passed away.

The eulogy says: Passing away with a mudra is not only seen among monks, but also frequently seen among women. These are all auspicious signs of a mind that is not scattered and a body that is not indulgent. Alas! If a woman can emulate them, sincerely performing one repentance ceremony and reciting the Buddha's name ten thousand times every day for thirty years, without changing her mind, I guarantee that she will be reborn in the Pure Land.

Gong Shi

Gong Shi of Qiantang in the Song Dynasty recited the Buddha's name and the Amitabha Sutra during the day. Later, she became ill and asked Lawyer Heng for guidance. Before she finished explaining, she sat upright and passed away. Her old servant, Yu Shi, also recited the Buddha's name without ceasing. One night, she dreamed that Gong Shi told her, 'I have already been reborn in the Pure Land. You will be reborn in seven days.' She passed away on the appointed day.

Zhu Shi

Zhu Shi of Zhachuan in the Song Dynasty recited the Buddha's name for thirty years. Suddenly, she stopped eating for forty days, only drinking water and reciting the Buddha's name. She dreamed of three monks each holding a lotus flower saying

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曰。吾先為汝種此花。今當往生。既窹請僧助念。端坐而逝。

項氏

宋項氏。名妙智。鄞縣人。寡居二女悉令為尼。精勤唸佛。一日忽曰。我欲坐脫。錯與作棺。女曰。佛用金棺。無嫌也。母喜俄而異香滿室。西向結印。微笑而逝。

裴氏女

宋汾陽裴氏女。專志唸佛。報盡日。索火焚香言。佛以蓮臺迎我。我當往生。已而天花飛墜。安坐而化。

沈氏

宋沈氏。慈溪人。自幼蔬食唸佛。歸章氏一心不變。施米貸被以濟饑凍。后微疾。唸佛尤力。忽見佛菩薩諸天聖眾。普現目前。燈光千點。纍纍然狀若虹橋。即日吉祥而逝。

孫氏

宋四明孫氏。寡居唸佛。三十年不懈。一日微恙。夢八僧繞行懺宮。己身掛縵衣。隨僧行。既覺沐浴凈衣。請僧行懺。于大眾前。端坐誦經。至一心不亂。左手結印而逝。遠近皆聞空中樂音。

樓氏

宋樓氏慧靜。適寺簿周元卿。嘗披玩傳燈。發明見地。尤以凈業為真修。唸佛不輟。晚年被疾。忽見蓮臺紫色。化佛無數。異香滿室。語家人亟令唸佛。頃刻而化。

秦氏

宋秦氏凈堅。家松江厭惡女身。與夫各處。精持齋戒。閱華嚴法華光明般若經。無虛日。晨昏修彌陀懺。禮佛千拜久之。有光明入室。面西安

【現代漢語翻譯】 現代漢語譯本： （某人）說：『我先為你種下這些花，現在我將要往生（去世）。』醒來后，請僧人助念（幫助唸佛），然後端坐而逝。

項氏（Xiang Shi）： 宋朝的項氏，名叫妙智（Miao Zhi），是鄞縣（Yinxian）人。她守寡后，讓兩個女兒都出家為尼。她精進勤奮地念佛。有一天，她忽然說：『我想要坐脫（端坐而逝）。』（家人）錯誤地為她準備了棺材。女兒說：『佛用金棺，沒有嫌棄的。』母親很高興，不久后，奇異的香氣充滿了房間。她面向西方，結印（手勢），微笑而逝。

裴氏女（Pei Shi Nu）： 宋朝汾陽（Fenyang）的裴氏女，專心致志地念佛。臨終時，她要來火焚香，說：『佛用蓮臺迎接我，我將要往生。』不久后，天花（天上的花）紛紛墜落，她安詳地坐著圓寂了。

沈氏（Shen Shi）： 宋朝的沈氏，是慈溪（Cixi）人。她從小吃素唸佛，嫁給章氏后，一心不變。她施捨米糧，借出被子，用來救濟飢餓和寒冷的人。後來她得了小病，唸佛更加努力。忽然看見佛、菩薩、諸天聖眾，全部顯現在眼前。燈光千點，重重疊疊，形狀像彩虹橋。當天她吉祥地去世了。

孫氏（Sun Shi）： 宋朝四明（Siming）的孫氏，守寡后唸佛，三十年沒有懈怠。有一天她得了小病，夢見八個僧人繞著懺宮（懺悔的場所）行走，自己身上披著縵衣（一種僧衣），跟隨著僧人行走。醒來后，她沐浴更衣，請僧人舉行懺悔儀式。在大眾面前，她端坐誦經，直到一心不亂，左手結印而逝。遠近的人都聽見空中傳來音樂聲。

樓氏（Lou Shi）： 宋朝的樓氏，法名慧靜（Huijing），嫁給了寺簿（寺廟的官員）周元卿（Zhou Yuanqing）。她曾經閱讀《傳燈錄》（佛教書籍），明白了見地（對佛法的理解）。尤其以凈業（唸佛法門）為真正的修行，唸佛從不停止。晚年得了疾病，忽然看見蓮臺是紫色的，化佛（變化出來的佛）無數，奇異的香氣充滿了房間。她告訴家人趕快唸佛，頃刻間就去世了。

秦氏（Qin Shi）： 宋朝的秦氏，法名凈堅（Jingjian），家住松江（Songjiang），厭惡女身。她和丈夫分居，各自修行。她精進地持齋戒，閱讀《華嚴經》（Huayan Sutra）、《法華經》（Lotus Sutra）、《光明經》（Golden Light Sutra）、《般若經》（Prajna Sutra），沒有一天間斷。早晚修習彌陀懺（Amitabha Repentance），禮佛千拜。時間久了，有光明進入房間，她面向西方安詳地坐著。

【English Translation】 English version: He said, 'I planted these flowers for you first. Now I am about to be reborn (pass away).』 After waking up, he asked monks to help with chanting (reciting Buddha's name), and then he passed away peacefully in a seated position.

Xiang Shi: During the Song Dynasty, Xiang Shi, named Miao Zhi, was from Yinxian. After becoming a widow, she had both of her daughters become nuns. She diligently and earnestly recited the Buddha's name. One day, she suddenly said, 'I want to pass away in a seated position (sit in meditation and die).』 (The family) mistakenly prepared a coffin for her. The daughter said, 'The Buddha uses a golden coffin, there is no dislike for it.』 The mother was very happy, and soon after, a strange fragrance filled the room. She faced the West, formed a mudra (hand gesture), and passed away with a smile.

Pei Shi Nu: During the Song Dynasty, Pei Shi Nu of Fenyang, devoted herself to reciting the Buddha's name. On the day her life ended, she asked for incense to be burned and said, 'The Buddha is welcoming me with a lotus platform, I am about to be reborn.』 Soon after, celestial flowers (flowers from the heavens) fell, and she passed away peacefully in a seated position.

Shen Shi: During the Song Dynasty, Shen Shi, was from Cixi. She ate vegetarian food and recited the Buddha's name from a young age. After marrying into the Zhang family, her devotion remained unchanged. She gave away rice and lent out blankets to help the hungry and cold. Later, she contracted a minor illness, and she recited the Buddha's name even more diligently. Suddenly, she saw the Buddha, Bodhisattvas, and all the holy beings, all appearing before her eyes. Thousands of points of light, layer upon layer, resembled a rainbow bridge. On that day, she passed away auspiciously.

Sun Shi: During the Song Dynasty, Sun Shi of Siming, recited the Buddha's name after becoming a widow, without懈怠 for thirty years. One day, she contracted a minor illness and dreamed of eight monks walking around the repentance palace (a place for repentance), with herself wearing a man'yi (a type of monastic robe), following the monks. After waking up, she bathed and changed her clothes, and asked monks to perform a repentance ceremony. In front of the crowd, she sat upright and recited scriptures, until her mind was undisturbed, and she passed away with her left hand forming a mudra. People far and near heard music in the air.

Lou Shi: During the Song Dynasty, Lou Shi, named Huijing, married Zhou Yuanqing, a temple official. She once read the Transmission of the Lamp (a Buddhist book) and understood the view (understanding of the Dharma). She especially regarded Pure Land practice (recitation of Buddha's name) as true cultivation, and never stopped reciting the Buddha's name. In her later years, she contracted an illness, and suddenly saw the lotus platform was purple, countless transformation Buddhas (Buddhas manifested through transformation), and a strange fragrance filled the room. She told her family to quickly recite the Buddha's name, and she passed away in an instant.

Qin Shi: During the Song Dynasty, Qin Shi, named Jingjian, lived in Songjiang, and disliked being a woman. She and her husband lived separately, each cultivating on their own. She diligently observed precepts and abstained from meat, and read the Avatamsaka Sutra (Huayan Sutra), Lotus Sutra (Fahua Sutra), Golden Light Sutra (Guangming Sutra), and Prajna Sutra, without missing a day. Morning and evening, she practiced the Amitabha Repentance (Mituo Chan), and prostrated to the Buddha thousands of times. After a long time, light entered the room, and she faced the West and sat peacefully.

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坐而終。

鐘婆

宋嘉禾鐘婆。誦彌陀經唸佛。二十年為常課。一日語子曰。見大白蓮華無數。眾聖在此。端坐聳身而化。

孫氏

宋錢唐孫氏女。常唸佛持咒。因病請清照律師。至謂曰。久病厭世愿求往生。師為談凈土因緣。大喜至夜夢。師持藥一盞服之。流汗身心輕安。三日後語侍人曰。迦葉尊者來此。好金蓮華座。即瞑目結印而化。

梁氏

宋梁氏女。居汾陽。兩目俱盲。遇沙門勸令唸佛。越三年雙目開明。后忽見佛菩薩幡蓋來迎。即日命終。

黃婆

宋潮山黃婆。持金剛法華。專心念佛。忽患痢疾。但飲水不食。鄰庵僧善修。夢婆來謂曰。將往西方。越二日婆西向唸佛。端坐而化。遠近皆見紅霞覆婆之屋。

陳氏

宋廣平陳氏。剪髮為出家相。朝夕唸佛。四眾稱為道者。后病中集緇素唸佛。兩日忽合掌。泊然而化。

崔婆

宋東平梁氏乳媼崔婆。淄州人。平生茹素極愚。不能與同輩爭長短。主母晁夫人留意禪學。崔朝夕在旁。但誦阿彌陀佛。虔誠不少輟。不持數珠。莫知其幾千萬遍。年七十二得疾。洞泄不下床。然持念愈篤。忽若無事時。倡偈曰。西方一路好修行。上無條嶺。下無坑。去時不用。著鞋襪腳踏蓮花步步生。諷詠不

【現代漢語翻譯】 現代漢語譯本 坐化而終。

鐘婆

宋朝嘉禾的鐘婆，誦讀《彌陀經》（Amitabha Sutra）唸誦佛號，二十年如一日。一天告訴她的兒子說：『我看見無數的大白蓮花，許多聖眾都在這裡。』說完就端正坐好，挺直身體，坐化了。

孫氏

宋朝錢塘的孫氏女，經常唸佛持咒。因病請來清照律師，律師來到后，孫氏說：『我久病厭世，希望求生西方極樂世界。』清照律師為她講述凈土的因緣，孫氏聽后非常歡喜。到了晚上，她夢見律師拿來一盞藥給她服用，服后流汗，身心感到輕安。三天後，她告訴侍奉的人說：『迦葉尊者（Kasyapa）來到這裡，還有美好的金蓮花座。』說完就閉上眼睛，結跏趺坐，坐化了。

梁氏

宋朝梁氏女，住在汾陽。雙目失明。遇到一位沙門（sramana，出家人）勸她念佛。過了三年，雙目重見光明。後來忽然看見佛菩薩（Buddha and Bodhisattva）的幡蓋前來迎接，當天就命終了。

黃婆

宋朝潮山的黃婆，持誦《金剛經》（Diamond Sutra）和《法華經》（Lotus Sutra），專心念佛。忽然得了痢疾，只喝水不吃東西。鄰近庵堂的僧人善修，夢見黃婆來告訴他說：『我將要往生西方極樂世界了。』過了兩天，黃婆面向西方唸佛，端正坐好，坐化了。遠近的人都看見紅色的霞光覆蓋在黃婆的房屋上。

陳氏

宋朝廣平的陳氏，剪去頭髮，現出出家人的形象，早晚唸佛。四眾弟子都稱她為道者。後來在病中聚集僧俗一起唸佛，過了兩天，忽然合掌，安詳地坐化了。

崔婆

宋朝東平梁氏的乳母崔婆，是淄州人。平生吃素，非常愚笨，不能與同輩爭論長短。主母晁夫人留心禪學，崔婆早晚在旁邊，只是誦唸『阿彌陀佛』（Amitabha），虔誠而不稍有懈怠。她不使用念珠，也不知道唸了幾千萬遍。七十二歲時得了疾病，腹瀉不能下床，然而持念更加懇切。忽然好像沒事一樣，唱偈頌說：『西方一路好修行，上無條嶺，下無坑。去時不用著鞋襪，腳踏蓮花步步生。』她吟誦不

【English Translation】 English version Passed away in sitting posture.

Zhong Po

Zhong Po of Jiahe in the Song Dynasty recited the Amitabha Sutra (彌陀經) and chanted the Buddha's name as a daily practice for twenty years. One day, she told her son, 'I see countless great white lotuses, and many saints are here.' After saying this, she sat upright, straightened her body, and passed away in a sitting posture.

Sun Shi

Lady Sun of Qiantang in the Song Dynasty often recited the Buddha's name and held mantras. Due to illness, she invited Lawyer Qingzhao, who upon arriving, she said, 'I am tired of the world due to my long illness and wish to be reborn in the Western Pure Land.' Lawyer Qingzhao explained the causes and conditions of the Pure Land to her, and Lady Sun was very delighted. That night, she dreamed that the lawyer brought her a cup of medicine to drink, and after drinking it, she sweated and felt light and peaceful in body and mind. Three days later, she told the attendants, ' Venerable Kasyapa (迦葉尊者) has come here, along with a beautiful golden lotus seat.' After saying this, she closed her eyes, assumed the lotus position, and passed away in a sitting posture.

Liang Shi

Lady Liang of the Song Dynasty, lived in Fenyang. She was blind in both eyes. She met a sramana (沙門, a renunciate) who advised her to recite the Buddha's name. After three years, her eyes regained their sight. Later, she suddenly saw banners and canopies of Buddhas and Bodhisattvas (佛菩薩) coming to welcome her, and she passed away that day.

Huang Po

Huang Po of Chaoshan in the Song Dynasty upheld the Diamond Sutra (金剛經) and the Lotus Sutra (法華經), and wholeheartedly recited the Buddha's name. Suddenly, she suffered from dysentery, only drinking water and not eating. A monk named Shanxiu from a nearby hermitage dreamed that Huang Po came to tell him, 'I am going to be reborn in the Western Pure Land.' Two days later, Huang Po faced west, recited the Buddha's name, and passed away in a sitting posture. People far and near saw red clouds covering Huang Po's house.

Chen Shi

Chen Shi of Guangping in the Song Dynasty cut her hair, appearing as a renunciate, and recited the Buddha's name morning and evening. The fourfold assembly called her a Daoist. Later, while ill, she gathered monastics and laypeople to recite the Buddha's name together. After two days, she suddenly joined her palms and passed away peacefully in a sitting posture.

Cui Po

Cui Po, the wet nurse of the Liang family of Dongping in the Song Dynasty, was from Zizhou. She was a lifelong vegetarian and extremely foolish, unable to argue with her peers. Madam Chao, the mistress of the house, paid attention to Chan (Zen) studies. Cui Po was by her side morning and evening, only reciting 'Amitabha' (阿彌陀佛), sincerely and without the slightest slackening. She did not use prayer beads and did not know how many tens of millions of times she had recited. At the age of seventy-two, she fell ill, suffering from diarrhea and unable to get out of bed, but her recitation became even more earnest. Suddenly, as if nothing had happened, she chanted a verse, saying, 'The road to the West is good for cultivation, there are no ridges above, no pits below. When going, there is no need to wear shoes and socks, step on lotus flowers, each step is born.' She chanted unceasingly.

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絕口。人問何人語。曰我所作。曰婆婆何時可行。曰申時去。果以其時去。用僧法焚之。舌獨不化。如蓮花然。

吳氏女

宋吳氏縣君。齋戒清修。有侍女亦精進唸佛。忽見金蓮捧足者三。數日見膝。又數日見身。又數日見其面目。中乃阿彌陀佛。左右則觀音勢至也。又悉見堂殿國界。皎如指掌。如是三載。常儼然在目。后忽感疾。自言往生乃終。

贊曰。吳氏女。時時見佛。有之乎。觀力精進。理固有之。但魔佛須辯。邪正或殊。女人遇此。當速質諸明者。

鄭氏

元鄭氏凈安。錢塘人。唸佛日無虛度。得疾聞空中聲。曰汝行有期。毋得自怠。又見佛身金色。即奮起面西端坐。召其出家子義修。諷彌陀經。倏然而化。其女夢。母報曰。吾已得生凈土。可聞諸修師云。

周婆

元鄞縣寶幢市周婆。精修凈土。遇歲首持不語。晝夜常坐。盡月而止。遇暑月則施茶湯。歷久不廢。一夕夢。大荷葉遍覆一市。覺自身持數珠行道葉上。既而微疾。鄰人夜見幢幡寶蓋來入其家。黎明婆已合掌。唸佛逝矣。

薛氏

大明薛氏。武塘世族女也。生時母夢。長庚入懷。后歸周生子五人而寡。秉節自誓。供觀音大士。香菸結蓮花。人異之。專心凈業。好施不倦。唸佛十五年如一

【現代漢語翻譯】 現代漢語譯本 絕口不言。有人問是誰說的。回答說：『我所說的。』問：『老太太什麼時候可以走？』回答說：『申時去。』果然在那個時候去世。用僧人的葬法火化她，唯獨舌頭沒有燒化，像蓮花一樣。

吳氏女

宋朝吳氏縣君，齋戒清修。有個侍女也很精進地念佛。忽然看見有三個金蓮花托著她的腳。幾天後看見了膝蓋，又幾天後看見了身體，又幾天後看見了面目。中間是阿彌陀佛（Amitabha Buddha），左右是觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）。又完全看見了堂殿和國界，像看手掌一樣清楚。這樣過了三年，常常清楚地在眼前。後來忽然感到生病，自己說要往生，然後就去世了。

讚語說：吳氏女，時時見到佛，有這回事嗎？觀想的力量精進，道理上本來就有。但是魔和佛需要分辨清楚，邪和正或許不同。女人遇到這種情況，應當趕快去請教明白的人。

鄭氏

元朝鄭氏凈安，錢塘人。唸佛沒有一天虛度。生病時聽到空中的聲音說：『你往生的日子快到了，不要懈怠。』又看見佛身是金色的，就奮起面向西方端坐，叫她的出家兒子義修，誦唸《彌陀經》。忽然就去世了。她的女兒夢見，母親告訴她說：『我已經往生凈土了，可以告訴各位修行的人。』

周婆

元朝鄞縣寶幢市的周婆，精進地修習凈土法門。遇到新年就持不語，晝夜常常坐著，整個月都這樣。遇到暑熱的月份就施捨茶湯，長久不停止。一天晚上夢見，大的荷葉遍佈整個市場。醒來後覺得自己拿著念珠在荷葉上行走。不久就稍微生病，鄰居晚上看見幢幡寶蓋來到她家。黎明時周婆已經合掌，唸佛去世了。

薛氏

大明薛氏，是武塘世家的女兒。出生時母親夢見，長庚星進入懷中。後來嫁給周某生了五個兒子就守寡了。堅守節操併發誓，供奉觀音大士（Avalokiteśvara）。香菸結成蓮花，人們都覺得奇異。專心修習凈土法門，喜歡施捨從不厭倦，唸佛十五年始終如一。

【English Translation】 English version She kept absolute silence. Someone asked who was speaking. She replied, 'What I am saying.' They asked, 'When can the old woman depart?' She replied, 'At the hour of Shen (3-5 pm).' Indeed, she passed away at that time. She was cremated according to the monastic funeral rites, but her tongue alone did not burn, resembling a lotus flower.

Lady Wu

Lady Wu of Wu County in the Song Dynasty, observed precepts and practiced pure cultivation. A maidservant of hers also diligently recited the Buddha's name. Suddenly, she saw three golden lotuses supporting her feet. After a few days, she saw her knees. After a few more days, she saw her body. After a few more days, she saw his face. In the middle was Amitabha Buddha (Amitabha Buddha), and on the left and right were Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta). She also saw the halls, palaces, and the Buddha-land completely, as clearly as looking at her palm. This continued for three years, always vividly before her eyes. Later, she suddenly fell ill and declared that she was going to be reborn in the Pure Land, and then she passed away.

The eulogy says: Lady Wu, seeing the Buddha at all times, is this true? With the power of diligent contemplation, it is inherently reasonable. However, demons and Buddhas must be distinguished, as evil and righteousness may differ. When women encounter this, they should quickly consult with those who are knowledgeable.

Lady Zheng

Lady Zheng Jing'an of the Yuan Dynasty, a native of Qiantang, never wasted a day in reciting the Buddha's name. When she fell ill, she heard a voice in the air saying, 'Your time to be reborn is near, do not be lazy.' She also saw the Buddha's body as golden. She then roused herself, sat upright facing west, and summoned her ordained son, Yixiu, to chant the Amitabha Sutra. Suddenly, she passed away. Her daughter dreamed that her mother told her, 'I have already been reborn in the Pure Land, you can tell all the practitioners.'

Old Woman Zhou

Old Woman Zhou of Baozhang Market in Yin County during the Yuan Dynasty, diligently cultivated the Pure Land practice. She observed silence during the New Year, sitting constantly day and night, doing so for the entire month. During the hot months, she offered tea and soup, never ceasing for a long time. One night, she dreamed that large lotus leaves covered the entire market. Upon waking, she felt herself holding prayer beads and walking on the leaves. Soon after, she fell slightly ill. Neighbors saw banners and jeweled canopies entering her home at night. At dawn, Old Woman Zhou had already joined her palms and passed away while reciting the Buddha's name.

Lady Xue

Lady Xue of the Great Ming Dynasty, was a daughter of the Xue family, a prominent clan in Wutang. At her birth, her mother dreamed that the planet Venus entered her womb. Later, she married Zhou and bore five sons, then became a widow. She upheld her chastity and made a vow, offering to Avalokiteśvara (Avalokiteśvara). The incense smoke formed lotus flowers, which people found extraordinary. She wholeheartedly cultivated the Pure Land practice, loved giving alms without weariness, and recited the Buddha's name for fifteen years as if it were one day.

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日。萬曆丁亥五月得疾。醫進乳粥。確乎不許。遂絕粒屏藥石。至九月六日。延僧禮懺。且曰。四日足吾事畢矣。乃西向對彌陀像。晝夜繫念。囑諸子翊贊。禁諸婦女毋入。時正重九。取凈衣。點凈香水。灑禪椅。次早索水灌手。誦甘露真言。著所凈衣。戴志公帽。長跪佛前念。然香贊佛偈。唱三歸依。禮三拜輪珠。唸佛一百八遍。逮午趺坐。結印而化。神氣熙然。較生存。倍更開朗。一時在側者。俱聞蓮花香滿室中。諸子奉命入龕。觀者數千人。歡喜頂禮。其詳載諸本傳志云。

贊曰。母遺命具龕。無棺槨。無迎殺神。無燒紙錢。無殺牲以祭。諸子悉隨順不二。吾聞。昔有臨終坐脫者。子恐乖名教。拽其足伸之。父忽躍臂捶子。子懼曰。助父坐脫耳。視今日周氏諸子。為何如。先是母以殘息。待予至授戒。予適稽緩。母曰。時至不可待矣。即化去。人以為恨。寧知予未下船舷。羯磨已竟。噫諸上善人。同會一處。周氏之母子。不其然歟。

許氏婦

大明許氏婦。杭郡人。生平恭順質實。惟以唸佛為事。將卒呼家人與訣別。著凈衣端坐。手執天目白花。自簪之。安然而逝。

總論

極樂國土。實無女人。女既得生。悉具大丈夫相。今人繪九品圖。而作女相者非也。殆存其本因。以彰雜

【現代漢語翻譯】 現代漢語譯本：周氏，萬曆丁亥年五月染病，醫生建議喝米粥，她堅決不許，於是停止進食，拒絕藥物治療。到了九月初六，請僧人做法事，並說：『四天後我的事情就結束了。』於是面向西方，對著彌陀像，日夜繫念（想著阿彌陀佛）。囑咐兒子們輔佐贊助（法事），禁止婦女進入。當時正是重陽節，她取來乾淨的衣服，用乾淨的香水灑在禪椅上。第二天早上，要水洗手，誦唸甘露真言，穿上乾淨的衣服，戴上志公帽，長跪在佛前唸誦，點燃香讚頌佛的偈語，唱三歸依，禮拜三次，轉動念珠，唸佛一百零八遍。到了中午，她跏趺而坐，結手印而化（去世）。神態安詳，比活著的時候更加開朗。當時在旁邊的人，都聞到蓮花的香味充滿房間。兒子們遵照遺命將她放入龕中，觀看的人數千人，都歡喜地頂禮膜拜。詳細情況記載在各種傳記中。

讚語說：母親遺囑準備龕，不要棺槨，不要迎接煞神，不要燒紙錢，不要殺牲祭祀。兒子們都順從不違背。我聽說，過去有臨終坐著去世的人，兒子擔心不合名教（禮法），拉他的腳想把他伸直，父親忽然抬起手臂捶打兒子。兒子害怕地說：『幫助父親坐著去世罷了。』看看今天的周氏的兒子們，怎麼樣呢？先前母親用殘存的氣息，等待我來為她授戒，我恰好耽擱了，母親說：『時間到了，不可等待了。』就去世了。人們認為遺憾。哪裡知道我還沒下船，羯磨（受戒儀式）已經結束了。唉！諸位上善之人，共同聚會一處，周氏的母子，不就是這樣嗎？

許氏婦，大明朝許氏婦人，杭州人。一生恭順樸實，只以唸佛為事。臨終時呼喚家人訣別，穿著乾淨的衣服端坐，手拿著天目山的白花，自己插在頭上，安然而逝。

總論：極樂國土，實際上沒有女人。女人既然能夠往生，都具有大丈夫相。現在人繪製九品圖，卻畫成女相，是不對的。大概是保留她原本的因，來彰顯差別。

【English Translation】 English version: Zhou Shi, fell ill in the fifth month of the Dinghai year of the Wanli era. The doctor suggested rice porridge, but she firmly refused. So she stopped eating and refused medication. By the sixth day of the ninth month, she invited monks to perform rituals, and said, 'In four days, my affairs will be completed.' Then she faced west, towards the Amitabha image, and focused her thoughts on it day and night. She instructed her sons to assist and support (the rituals), and forbade women from entering. It was the Double Ninth Festival. She took clean clothes and sprinkled clean scented water on the meditation chair. The next morning, she asked for water to wash her hands, recited the Sweet Dew True Words, put on clean clothes, and wore the Zhi Gong hat. She knelt before the Buddha and recited, lit incense to praise the Buddha's verses, chanted the Three Refuges, bowed three times, turned the prayer beads, and recited the Buddha's name one hundred and eight times. At noon, she sat in the lotus position, formed a mudra (hand gesture), and passed away. Her expression was peaceful, even more radiant than when she was alive. Those who were present at the time all smelled the fragrance of lotus flowers filling the room. Her sons followed her instructions and placed her in a niche. Thousands of people watched and joyfully prostrated themselves in worship. The details are recorded in various biographies.

The eulogy says: The mother's will was to prepare a niche, without a coffin, without welcoming evil spirits, without burning paper money, and without sacrificing livestock for offerings. The sons all obeyed without disagreement. I heard that in the past, there was a person who passed away sitting upright at the end of life. The son, fearing it was not in accordance with proper etiquette, pulled his feet to straighten him out. The father suddenly raised his arm and struck the son. The son said in fear, 'I am just helping my father to pass away sitting upright.' Look at the sons of the Zhou family today, what are they like? Previously, the mother used her remaining breath to wait for me to ordain her, but I happened to delay. The mother said, 'The time has come, it cannot be waited for.' And then she passed away. People thought it was a pity. How could they know that I had not even disembarked from the ship, and the karma (ordination ceremony) had already been completed. Alas! All you virtuous people, gathering together in one place, aren't the mother and sons of the Zhou family like this?

Xu Shi's wife, a woman of the Xu family of the Ming Dynasty, was from Hangzhou. Throughout her life, she was respectful, obedient, and simple, only taking reciting the Buddha's name as her task. When she was about to die, she called her family to say goodbye, put on clean clothes, sat upright, held a white flower from Tianmu Mountain in her hand, and placed it on her head herself, and passed away peacefully.

General discussion: In the Land of Ultimate Bliss (Sukhavati), there are actually no women. Since women can be reborn there, they all possess the characteristics of a great man. The people who draw the Nine Grades charts now draw them as female forms, which is incorrect. It probably retains her original cause, to highlight the differences.

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類之同生耳。清凈界中。覓男相尚不可得。況女相乎。雖然女更有三病焉。孝翁姑不如其父母一也。御婢僕不如其子孫二也。知佈施而不知息其貪心。知慕男身。而不知革其女習。知奔走寺宇恭事沙門。而不知反求諸己三也。明於此三未出娑婆。而居然比丘矣。夫何慮不生凈土。

惡人往生類

張善和

唐張善和。殺牛為業。臨終見群牛。作人語索命。於是大怖。喚其妻云。速延僧為我懺悔。僧至諭之曰。觀經中說。臨終惡相現者。至心念佛即得往生。和云。地獄至急。不暇取香爐矣。即以右手擎火。左手拈香。面西專切稱佛。未滿十聲。自言佛來迎我。即化去。

贊曰。觀其地獄至急。手作香爐蓋勢迫。情極懇苦精誠。更無第二念矣。雖云十念寧不遠過悠悠者百千萬億念。決定往生理實如是。或疑菩薩示現者容有之。而不盡然也。

張鍾馗

唐張鍾馗。殺雞為業。病革見緋衣人。驅群雞啄之。血流被面。痛不可忍。有僧為設佛像教令唸佛。頃之香氣滿室。恬然而逝。

雄俊

唐雄俊。寓成都。膽勇過人。不守戒律。嘗罷道從戎。尋復為僧。因聞經言。一稱佛名。滅八十億劫生死重罪。乃大喜曰。賴有此耳。自是雖為惡。而唸佛不輟。丁未二月暴亡。經宿忽蘇。言

【現代漢語翻譯】 現代漢語譯本： 這類眾生都是同樣出生的。在清凈的境界中，尋找男性的相貌尚且不可得，更何況是女性的相貌呢？雖然女性更有三種弊病：孝順公婆不如孝順自己的父母，這是第一種弊病；對待婢女僕人不如下對待自己的子孫，這是第二種弊病；知道佈施卻不知道止息自己的貪心，知道羨慕男性的身體，卻不知道改變自己女性的習氣，知道奔走于寺廟恭敬侍奉沙門（shā mén，出家修道者），卻不知道反過來向自己內心尋求，這是第三種弊病。如果明白了這三點，即使還沒有脫離娑婆（suō pó，佛教指充滿缺陷和痛苦的現實世界），也儼然是一位比丘（bǐ qiū，受過具足戒的男性出家人）了。又何必擔心不能往生凈土呢？

惡人往生類

張善和

唐朝的張善和，以殺牛為業。臨終時看見一群牛，像人一樣說話索要性命，於是非常害怕。呼喚他的妻子說：『快請僧人為我懺悔。』僧人來到后告訴他說：『《觀經》中說，臨終時出現惡相的人，至誠懇切地念佛就能往生。』張善和說：『地獄的景象非常緊急，沒有時間拿香爐了。』就用右手擎著火，左手拈著香，面向西方專心懇切地稱念佛號。還沒念滿十聲，自己說佛來迎接我了，就去世了。

讚語說：看他地獄景象非常緊急，用手當做香爐，可見形勢緊迫。情感極其懇切真誠，更沒有第二個念頭了。雖然只念了十聲，難道不遠遠超過那些悠悠忽忽念百千萬億聲的人嗎？決定往生這件事確實是這樣的。或許有人懷疑是菩薩示現，或許有這種可能，但並不完全是這樣。

張鍾馗

唐朝的張鍾馗，以殺雞為業。病重時看見穿紅色衣服的人，驅趕著一群雞啄他，血流滿面，疼痛難忍。有僧人為他設定佛像，教他念佛。一會兒，香氣充滿房間，他安詳地去世了。

雄俊

唐朝的雄俊，住在成都，膽量和勇氣超過常人，不遵守戒律。曾經還俗從軍，不久又出家為僧。因為聽到經書上說，稱念一聲佛名，能消滅八十億劫生死重罪，於是非常高興地說：『幸虧有這個啊！』從此以後，即使做了惡事，也念佛不停止。丁未年二月突然去世，過了一夜忽然甦醒，說：

【English Translation】 English version: Such beings are born alike. In the realm of purity, even seeking a male form is unattainable, let alone a female form. Although women have three additional flaws: their filial piety towards their in-laws is not as great as towards their own parents, this is the first flaw; their treatment of servants is not as good as their treatment of their own descendants, this is the second flaw; they know about giving alms but do not know how to cease their greed, they admire the male body but do not know how to change their female habits, they know to rush to temples to respectfully serve the Shramanas (shā mén, Monastics), but do not know to seek within themselves, this is the third flaw. If one understands these three points, even without leaving the Saha world (suō pó, the world of suffering), one is already like a Bhikshu (bǐ qiū, a fully ordained male monastic). Why worry about not being reborn in the Pure Land?

Category of Evil People Reborn

Zhang Shanhe

During the Tang Dynasty, Zhang Shanhe made a living by slaughtering oxen. As he was dying, he saw a group of oxen speaking like humans, demanding his life. He became greatly frightened and called out to his wife, saying, 'Quickly invite a monk to repent for me.' The monk arrived and advised him, saying, 'The Contemplation Sutra says that those who see evil omens at the time of death can be reborn in the Pure Land by sincerely reciting the Buddha's name.' Zhang Shanhe said, 'The vision of hell is extremely urgent; there is no time to fetch an incense burner.' He then held fire in his right hand and incense in his left, facing west and earnestly reciting the Buddha's name. Before he had finished ten recitations, he said, 'The Buddha is coming to greet me,' and then he passed away.

The eulogy says: Seeing that the vision of hell was extremely urgent, he used his hand as an incense burner, showing the urgency of the situation. His emotions were extremely earnest and sincere, and he had no other thought. Although he only recited ten times, is it not far superior to those who recite casually hundreds of millions of times? The matter of being reborn in the Pure Land is indeed like this. Perhaps some may suspect that it was a manifestation of a Bodhisattva; there may be such a possibility, but it is not entirely so.

Zhang Zhongkui

During the Tang Dynasty, Zhang Zhongkui made a living by slaughtering chickens. When he was seriously ill, he saw a person in red robes driving a flock of chickens to peck at him, causing blood to flow all over his face, and he was in unbearable pain. A monk set up a Buddha image for him and taught him to recite the Buddha's name. After a while, the room was filled with fragrance, and he passed away peacefully.

Xiong Jun

During the Tang Dynasty, Xiong Jun lived in Chengdu and possessed extraordinary courage. He did not observe the precepts. He once left the monastic life to join the army, but soon returned to being a monk. Because he heard in the scriptures that reciting the Buddha's name once can eradicate eighty billion kalpas of heavy sins of birth and death, he was overjoyed and said, 'Fortunately, there is this!' From then on, even though he committed evil deeds, he never stopped reciting the Buddha's name. In the second month of the Dingwei year, he suddenly died, but after a night, he suddenly revived and said:

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至冥司。主者曰。誤追汝。然汝唸佛。本無深信。今還人世。宜倍精進。人以為地獄漏網。既而入山。齋戒唸佛越四年。辛亥三月。緇輩咸集告曰。吾時至矣。爾輩還城見吾親知。為吾語曰。俊以唸佛得生凈土。毋以為地獄漏網人也。語笑之間。端坐而化。

贊曰。薰蕕不同器。寧有且造惡且唸佛而得往生者乎。噫觀賴有此耳之一言。其于稱佛滅罪之語。蓋信入骨髓矣。即此一念。力重萬鈞。臨終轉業往生。又何疑哉。

惟恭

唐惟恭。住法性寺。慢上凌下。親狎非類。酒徒博侶。交集於門。暇則唸佛。寺僧靈巋者。同惡相濟。里人為之語曰。靈巋造惡。惟恭繼跡。地獄千重。莫厭雙入。恭聞曰。我雖積業罪無所逃。然賴凈土教主。憫我愆尤。拔我塗炭。豈復墮惡道耶。乾寧二年病革。巋自外還見伶人數輩。少年麗服問所從來。答曰。西來迎恭上人耳。一人懷中出金瓶。瓶中蓮花其合如拳俄頃增長。如盤盂。光彩交映。望寺疾馳而忽不見。巋至寺聞鐘聲。恭已逝矣。

瑩珂

宋瑩珂。受業霅川瑤山。酒炙無所擇。忽自念梵行虧缺。恐從流轉。令同住取戒珠禪師所編往生傳讀之。凡讀一傳為一首肯。既而室中面西。設禪椅絕食。唸佛越三日。夢佛告曰。汝尚壽十年。且當自勉。珂白佛言

。設有百年。閻浮濁惡。易失正命。所愿早生安養。奉事眾聖。佛言。汝志如是。后三日當迎汝。至期命眾。誦彌陀經。乃曰。佛及大眾俱至。寂然而化。

仲明

宋仲明。居山陰報恩寺。素無戒檢。因感疾。謂同學道寧曰。我今心識散亂。何藥可治。寧教以隨息唸佛。明如所教。至七日力已困憊。寧又令想目前佛像。久之忽見二菩薩。次復見佛。瞑目而逝。

吳瓊

宋吳瓊。臨安人。先為僧。退道返俗。前後兩娶生二子。屠沽之事。靡所不為。常庖廚殺雞鴨等。則持而唱云。阿彌陀佛子。奸脫此身去。連稱佛號。乃施刃。每切肉。唸佛不輟。后目上生瘤。如雞卵。遂大憂怖。構草菴。分散其妻子。唸佛禮懺。晝夜如不及。紹興二十三年。告人云。瓊來日戌時去也。人皆笑之。次晚以布衫換酒飲畢。書頌云。似酒皆空。問甚禪宗。今日珍重。明月清風。端坐合掌唸佛。叫云。佛來。即化去。

金奭

宋金奭。會稽人。網魚為業。忽猛省。持戒精進。日課佛號萬聲。久而弗替。后無疾。語家人云。阿彌陀佛。與二菩薩俱來迎我。我歸凈土去也。焚香端坐而化。邑人聞異香天樂。終日不散。

贊曰。奭之事與善和鍾馗異。彼則生平造業。臨歿輸誠。此則預革前非。久修善業。

【現代漢語翻譯】 現代漢語譯本：設想經過一百年，閻浮提（Jambudvipa，指我們所居住的這個世界）充滿污濁和罪惡，人們很容易失去正確的生命。我希望早日往生安養（Sukhavati，指西方極樂世界），奉侍諸位聖賢。佛說：『你的志向是這樣，三天後我將迎接你。』到了約定的時間，他召集眾人誦讀《彌陀經》，然後說：『佛和大眾都來了。』說完就寂靜地圓寂了。

仲明

宋朝的仲明，住在山陰報恩寺，平時沒有戒律約束自己。因為生病，他對同學道寧說：『我現在心識散亂，什麼藥可以治療？』道寧教他用隨息唸佛的方法。仲明按照所教的方法去做。到了第七天，他感到非常睏倦。道寧又讓他觀想眼前的佛像。過了很久，他忽然看見兩位菩薩，接著又看見佛，然後閉上眼睛去世了。

吳瓊

宋朝的吳瓊，是臨安人。他 पहले是僧人，後來退道還俗。先後娶了兩個妻子，生了兩個兒子。屠宰和賣酒的事情，沒有不做的。他經常在廚房裡殺雞鴨等，就拿著它們唱道：『阿彌陀佛子，奸脫此身去。』連續稱念佛號，然後才下刀。每次切肉的時候，唸佛也不停止。後來眼睛上長了一個瘤，像雞蛋一樣大，於是非常憂愁和害怕。他搭建了一個草菴，分散了他的妻子和兒女，唸佛禮懺，日夜不停，好像來不及一樣。紹興二十三年，他告訴別人說：『吳瓊明天戌時（晚上七點到九點）就要走了。』人們都嘲笑他。第二天晚上，他用布衫換了酒喝完，寫了一首偈頌說：『似酒皆空，問甚禪宗。今日珍重，明月清風。』然後端坐合掌唸佛，叫道：『佛來了！』就圓寂了。

金奭

宋朝的金奭，是會稽人。以打魚為業。忽然猛然醒悟，持戒精進，每天唸佛號一萬聲，長久堅持不懈。後來沒有生病，告訴家人說：『阿彌陀佛，和兩位菩薩一起來迎接我，我要回凈土去了。』焚香端坐而圓寂。同鄉的人聞到奇異的香味和天樂，整天都沒有消散。

讚語說：金奭的事蹟與善和、鍾馗不同。他們是生平造業，臨終才輸誠懺悔。金奭則是預先改正過去的錯誤，長期修習善業。

【English Translation】 English version: Suppose a hundred years pass. Jambudvipa (the world we live in) is turbid and evil, and it is easy to lose one's proper life. I wish to be reborn in Sukhavati (the Western Pure Land) early and serve all the saints. The Buddha said, 'If that is your aspiration, I will come to greet you in three days.' When the time came, he gathered the people to recite the Amitabha Sutra, and then said, 'The Buddha and the assembly have all arrived.' Then he passed away peacefully.

Zhong Ming

Zhong Ming of the Song Dynasty lived in Bao'en Temple in Shanyin. He usually did not observe the precepts. Because of illness, he said to his fellow student Dao Ning, 'My mind is scattered now. What medicine can cure it?' Dao Ning taught him to practice mindfulness of the Buddha by following his breath. Ming did as he was taught. On the seventh day, he felt very tired. Ning then asked him to visualize the Buddha image in front of him. After a long time, he suddenly saw two Bodhisattvas, and then he saw the Buddha. He closed his eyes and passed away.

Wu Qiong

Wu Qiong of the Song Dynasty was from Lin'an. He was first a monk, but later he left the monastic life and returned to secular life. He married twice and had two sons. He did everything from butchering to selling wine. He often held chickens and ducks in the kitchen and chanted, 'Amitabha, may this child escape this body.' He continuously chanted the Buddha's name before cutting them. Every time he cut meat, he never stopped reciting the Buddha's name. Later, a tumor grew on his eye, like a chicken egg, and he became very worried and afraid. He built a thatched hut, separated from his wife and children, and recited the Buddha's name and repented day and night, as if he was running out of time. In the twenty-third year of Shaoxing, he told people, 'Wu Qiong will leave tomorrow at Xu time (7-9 PM).' People laughed at him. The next night, he exchanged his cloth shirt for wine, drank it, and wrote a verse saying, 'Everything is empty like wine, what is Zen for? Today I cherish the bright moon and clear breeze.' Then he sat upright, put his palms together, and recited the Buddha's name, shouting, 'The Buddha is coming!' and then passed away.

Jin Shi

Jin Shi of the Song Dynasty was from Kuaiji. He made a living by fishing. Suddenly, he awakened, observed the precepts diligently, and recited the Buddha's name 10,000 times a day, persevering for a long time. Later, without illness, he told his family, 'Amitabha Buddha and two Bodhisattvas have come to greet me. I am going back to the Pure Land.' He burned incense, sat upright, and passed away. The people of the town smelled a strange fragrance and heavenly music, which did not dissipate all day.

The eulogy says: The deeds of Jin Shi are different from those of Shanhe and Zhong Kui. They created karma throughout their lives and only sincerely repented at the time of death. Jin Shi corrected his past mistakes in advance and cultivated good deeds for a long time.

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往生品位。必過於二人矣。

總論

無邊苦海。岸在回頭。積劫幽宮。明存一炬。凈土之不遺惡人無惑也。雖然悟遷善之有門。而痛自怨艾可也。恃帶業之猶生。而安心造惡。僥倖于萬一不可也。古之惡人。以此為藥。今之惡人。執此成病。是故古之惡人。惡人之善人也。今之惡人。惡人之惡人也。悲夫。

畜生往生類

龍子

菩薩處胎經云。有一龍子。謂金翅鳥曰。我自受龍身。未曾殺生。觸嬈水性。壽終之後。當生阿彌陀佛國。

贊曰。慈心不殺。凈業正因。龍受佛言。往生固其宜矣。

鸚鵡

唐貞元中。河東裴氏。畜鸚鵡。常唸佛。過午不食。臨終十念氣絕。火化之得舍利十餘粒。炯然耀目。僧慧觀者。用陶甓建塔。以旌其異。成都尹韋皋為之記。有了空相於無念。留真骨于已斃之句云。

鴝鵒

宋黃巖正等寺觀公。畜鴝鵒。能言常唸佛不輟。一日立化穴上葬之。俄而舌端出紫蓮花一朵。靈芝律師嘗為之贊。有立亡籠閉渾閒事。化紫蓮花也太奇之句焉。

又

潭州人。有養鴝鵒者。常唸佛既斃。以棺葬之。忽生蓮花一朵。自其口出有頌之者。云有一靈禽。號八哥。解隨僧口唸彌陀。死埋平地蓮花發。人不迴心爭奈何。

贊曰

【現代漢語翻譯】 往生品位必定超過這兩種人。

總論

無邊的苦海，回頭便是岸。積累了無數劫的幽暗宮殿，一點火炬便能照亮。凈土不捨棄惡人，這沒有什麼可疑惑的。雖然領悟到改過遷善的門徑，但痛切地自我悔恨也是應該的。如果仗著可以帶業往生，就安心作惡，僥倖于萬一，那是絕對不可以的。古代的惡人，把帶業往生當作藥來用；現在的惡人，卻執著於此而生病。所以古代的惡人，是惡人中的善人；現在的惡人，是惡人中的惡人。可悲啊！

畜生往生類

龍子

《菩薩處胎經》說：有一位龍子，對金翅鳥說：『我自從受了龍的身軀，未曾殺生，也未曾擾亂水性。壽命終結之後，應當往生 阿彌陀佛 (Amitabha Buddha) 國。』

贊曰：慈悲心不殺生，是凈業的正因。龍聽受佛的教誨，往生凈土本來就是應該的。

鸚鵡

唐朝貞元年間，河東的裴氏，養了一隻鸚鵡，常常唸佛，過了中午就不吃東西。臨終時念了十聲佛號就斷氣了。火化后得到舍利十多粒，光彩奪目。僧人慧觀用陶瓦建造了一座塔，來表彰它的奇異。成都尹韋皋為這件事寫了記，有『了空相於無念，留真骨于已斃』的句子。

鴝鵒

宋朝黃巖正等寺的觀公，養了一隻鴝鵒，能說話，常常唸佛不停止。有一天站著死去，埋葬在洞穴上。不久，舌頭上長出一朵紫色的蓮花。靈芝律師曾經為這件事作贊，有『立亡籠閉渾閒事，化紫蓮花也太奇』的句子。

又

潭州有個人，養了一隻鴝鵒，常常唸佛，死後用棺材埋葬了。忽然生出一朵蓮花，從它的口中長出來。有人為此作頌說：『有一隻靈禽，名叫八哥，懂得隨著僧人的口唸 阿彌陀佛 (Amitabha Buddha)。死後埋在平地上，蓮花開放，人若不迴心，又該怎麼辦呢？』

贊曰

【English Translation】 The rank of rebirth will certainly surpass these two types of people.

General Discussion

The boundless sea of suffering, the shore is at the turning back. The dark palace of accumulated kalpas, a single torch can illuminate it. There is no doubt that the Pure Land does not abandon evil people. Although realizing the gateway to repentance and goodness, it is appropriate to deeply regret and blame oneself. Relying on the possibility of being reborn with karma, and then being at ease in doing evil, hoping for one in ten thousand chance, is absolutely not allowed. Ancient evil people used this as medicine; modern evil people cling to this and become ill. Therefore, ancient evil people were the good people among evil people; modern evil people are the evil people among evil people. Alas!

Rebirth of Animals

Dragon Son

The Bodhisattva Embryo Sutra says: There was a dragon son who said to the Garuda bird: 'Since I received the body of a dragon, I have never killed any living being, nor have I disturbed the nature of water. After my life ends, I should be reborn in the land of Amitabha Buddha (Amitabha Buddha).'

Praise: A compassionate heart that does not kill is the proper cause of pure karma. The dragon received the Buddha's teachings, so it is fitting that it be reborn in the Pure Land.

Parrot

During the Zhenyuan period of the Tang Dynasty, the Pei family of Hedong raised a parrot that often recited the Buddha's name and did not eat after noon. At the time of death, it recited the Buddha's name ten times and then died. After cremation, more than ten sariras (relics) were obtained, shining brightly. The monk Huiguan built a pagoda with pottery tiles to commemorate its strangeness. Wei Gao, the magistrate of Chengdu, wrote a record of this event, including the lines 'Understanding the empty form in non-thought, leaving true bones after death.'

Crested Myna

During the Song Dynasty, Guan Gong of Zhengdeng Temple in Huangyan raised a crested myna that could speak and constantly recited the Buddha's name without stopping. One day, it died standing up and was buried in a hole. Soon, a purple lotus flower grew out of its tongue. The Vinaya Master Lingzhi once praised this event, with the lines 'Dying standing in a cage is nothing unusual, but transforming into a purple lotus flower is too extraordinary.'

Also

A person in Tanzhou raised a crested myna that often recited the Buddha's name. After it died, it was buried in a coffin. Suddenly, a lotus flower grew out of its mouth. Someone wrote a verse about this: 'There is a spiritual bird, named Myna, that knows how to recite Amitabha Buddha (Amitabha Buddha) with the monks. After death, it is buried on the ground, and a lotus flower blooms. If people do not turn their hearts, what can be done?'

Praise

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。鸚鵡鴝鵒。人教以唸佛。蓋常事耳。今胡不見往生。噫譬諸世人。均聞唸佛之教。有信心念者。有輕心念者。是以唸佛人多往生人少。彼鸚鵡鴝鵒。何獨不然乎。

總論

或謂。人靈而物蠢。云何禽畜而得往生。是不知。凡厥有情。皆具佛之靈覺。迷有厚薄。而分人畜。非靈蠢之不侔也。雉聽法華。而再世為僧。牛睹金容而死生天上。歷歷載諸傳記矣。況地獄鬼畜。皆生我剎。固法藏比丘之本願乎。所恨人見禽畜之往生。而恬無警悟。甘心五濁。束手輪迴。一息不來。易形於鱗羽。而不自知也。獨何為哉。

續錄

今時往生者。隨聞見續入。故另附二卷末。不分門類。不別先後。

僧明本

大明明本。通州靜嘉寺僧。素有高志。梵行清白。勤于講業。後輟講專心凈土。六時禮念。年久弗替。忽微恙。自知時至。告眾安然而化。異香七日。

朱綱少府

大明朱綱。京都人。業儒中鄉舉。三上春官不第。乃就職官二府致仕。專修凈土。日課佛三萬。十五年無少怠倦。臨終坐榻上。兩手擎珠。唸佛不輟。異香滿室。乃云佛來也。連聲稱念而逝。

于媼

大明于媼。北京昌平州邵村民于貴之母。久積唸佛。一日浣衣甚潔。謂其子曰。予將生凈土。子未信。至

【現代漢語翻譯】 現代漢語譯本：鸚鵡（ying wu）、鴝鵒（qu yu）。人們教它們唸佛。這本是尋常事。如今為何不見它們往生呢？唉！這好比世人，都聽聞唸佛的教誨，有具信心地念佛的，有輕慢地念佛的。因此唸佛的人多，往生的人少。那鸚鵡、鴝鵒，又有什麼不同呢？

總論

或者有人說：『人有靈性而動物愚蠢，怎麼能說禽畜也能往生呢？』這是因為不明白，凡是有情識的眾生，都具有佛的靈覺。只是迷惑有深淺，才區分了人和動物，並非靈性和愚蠢的不同。雉雞聽聞《法華經》，轉世做了僧人。牛看到佛像的金身，死後升到天上。這些都清清楚楚地記載在傳記中。何況地獄、餓鬼、畜生，都能往生到我的佛國，這本來就是法藏比丘（fa zang bi qiu，阿彌陀佛的前身）的本願啊！只可惜人們看到禽畜往生，卻不警醒覺悟，甘心沉溺於五濁惡世，束手無策地輪迴。一口氣不來，就轉變成魚鱗鳥羽，還不自知。這又是為什麼呢？

續錄

現在往生的人，隨著見聞陸續增加，所以另外附在第二卷末尾，不分門類，不分先後。

僧 明本

大明（da ming，朝代名）明本（ming ben），通州靜嘉寺的僧人，一向有高尚的志向，行為清凈。勤奮于講經說法，後來停止講經，專心修習凈土法門，每天六時禮拜唸佛，多年不曾改變。忽然得了小病，自知時日將到，告訴眾人後安然而逝。異香持續了七天。

朱綱少府

大明（da ming，朝代名）朱綱（zhu gang），京都人。以儒學為業，中了鄉試的舉人。多次參加禮部的考試都沒考中，於是就職于官府的兩個部門而退休。專心修習凈土法門，每天唸佛三萬聲，十五年沒有絲毫懈怠。臨終時坐在床上，兩手拿著念珠，唸佛不停。滿屋都是異香，於是說『佛來接我了』。連續稱念佛號而逝世。

于媼

大明（da ming，朝代名）于媼（yu ao），北京昌平州邵村民于貴（yu gui）的母親。長期積累唸佛的功德。一天洗衣服洗得很乾凈，告訴她的兒子說：『我將要往生凈土了』。她的兒子不相信。到了

【English Translation】 English version: Parrot (ying wu), hill myna (qu yu). People teach them to recite the Buddha's name. This is a common occurrence. Why don't we see them being reborn in the Pure Land now? Alas! It's like worldly people, all of whom have heard the teachings of reciting the Buddha's name. Some recite with faith, and some recite with a dismissive attitude. Therefore, there are many who recite the Buddha's name, but few who are reborn in the Pure Land. How are those parrots and hill mynas any different?

General Discussion

Some might say, 'Humans are intelligent, while animals are dull. How can birds and livestock be reborn in the Pure Land?' This is because they don't understand that all sentient beings possess the Buddha's spiritual awareness. It is only the depth of delusion that differentiates humans from animals, not a difference in intelligence or dullness. A pheasant listened to the Lotus Sutra and was reborn as a monk in its next life. An ox saw the golden image of the Buddha and was reborn in the heavens after death. These events are clearly recorded in biographies. Moreover, beings in hell, hungry ghosts, and animals can all be born in my Buddha-land. This was originally the fundamental vow of Bhikshu Dharmākara (fa zang bi qiu, the previous incarnation of Amitabha Buddha)! It is only regrettable that people see the rebirth of birds and livestock but do not awaken with vigilance, willingly indulging in the five defilements and helplessly bound to the cycle of rebirth. With one breath, they transform into scales and feathers without even realizing it. Why is this so?

Supplementary Records

Those who are being reborn now are continuously being added as they are seen and heard, so they are attached to the end of the second volume, without categorization or order.

Monk Mingben

During the Great Ming Dynasty (da ming, dynasty name), Mingben (ming ben) was a monk at Jingjia Temple in Tongzhou. He always had lofty aspirations and pure conduct. He diligently lectured on the scriptures. Later, he stopped lecturing and focused on cultivating the Pure Land path, bowing and reciting the Buddha's name six times a day, never changing for many years. Suddenly, he fell slightly ill, knew that his time had come, told the assembly, and passed away peacefully. A strange fragrance lasted for seven days.

Zhu Gang, Vice-Prefect

During the Great Ming Dynasty (da ming, dynasty name), Zhu Gang (zhu gang) was from the capital. He was a scholar by profession and passed the provincial examination. He failed the metropolitan examination three times, so he took a position in two government departments and retired. He focused on cultivating the Pure Land path, reciting the Buddha's name 30,000 times a day, without the slightest懈怠 for fifteen years. At the time of his death, he sat on his bed, holding prayer beads in both hands, reciting the Buddha's name without stopping. The room was filled with a strange fragrance, and he said, 'The Buddha is coming to receive me.' He continuously recited the Buddha's name and passed away.

Yu Ao

During the Great Ming Dynasty (da ming, dynasty name), Yu Ao (yu ao) was the mother of Yu Gui (yu gui) from Shaocun Village in Changping Prefecture, Beijing. She had accumulated merit from reciting the Buddha's name for a long time. One day, she washed clothes very cleanly and said to her son, 'I am going to be reborn in the Pure Land.' Her son did not believe her. When

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期取幾置庭心。坐幾上脫去。異香天樂。鄉人皆聞。

顧居士

大明顧源。金陵人。自號寶幢居士。幼能詩善草書。中年一志凈業。后微疾。集僧俗道友。十念阿彌陀佛。唱和相續。語人云。我決定往生矣。人問何故。曰我見阿彌陀佛。身滿虛空。世界金色。佛以袈裟覆我。我身已坐蓮花中。時一眾聞蓮花香。諸子悲戀不已。居士曰。汝謂我往何處。何處即此處。此處若明何處不了。乃屏人曰。毋多言亂我心。空中諸佛迎我。三鼓行矣。至期怡然含笑而逝。少宗伯殷秋溟先生。為之傳云。

贊曰。身已坐蓮花中。生則決定生也。何處即此處。去則實不去也。居士之生。當不在中下品矣。

方氏

大明方氏。諸生吳應道室也。三十而寡。守志歸佛。專修凈土。一老媼亦齋戒。相隨逐二十年。萬曆乙酉。時年五十矣。小疾呼老媼相對唸佛不輟無一語及他務卒前一日。沐浴更衣。明晨然香禮佛。還坐一榻而逝。有子用先。第進士不妄語人也。為予道始末如此。

張母

大明張母。陶氏。為長水守約居士繼室。居士奉佛。母化之。日課誦無間。居士出禮普陀。母謂二子曰。吾平日參是心作佛是心是佛二語今始悟初四日吾行矣。及期端坐而逝。次日居士歸成殮。俄而棺上出青蓮花五

【現代漢語翻譯】 現代漢語譯本： 他預先取來幾張坐具放置在庭院中心，坐在坐具上脫去凡胎。當時出現奇異的香氣和天上的音樂，鄉里的人都聽到了。 顧居士（Gu Jushi，顧居士）： 大明朝的顧源（Gu Yuan），金陵（Jinling）人，自號寶幢居士（Baochuang Jushi）。從小就能寫詩，擅長草書。中年以後一心向往凈土法門。後來稍微有些疾病，就召集僧人、俗家弟子和道友，一起用十念法唸誦阿彌陀佛（Amitabha）。大家唱和不斷。他告訴別人說：『我決定要往生了。』別人問他為什麼，他說：『我看見阿彌陀佛，身形充滿虛空，整個世界都是金色的。佛用袈裟覆蓋我，我的身體已經坐在蓮花中了。』當時在場的人都聞到了蓮花的香味。他的兒子們非常悲傷不捨。居士說：『你們認為我要去哪裡？哪裡就是這裡。如果這裡明白了，哪裡會不明白？』於是屏退左右的人說：『不要多說話擾亂我的心。空中的諸佛來迎接我了，三更時分我就要走了。』到了預定的時間，他怡然自得，含笑而逝。少宗伯殷秋溟（Yin Qiu Ming）先生為他寫了傳記。 讚語說：『身體已經坐在蓮花中，往生這件事就決定了。哪裡就是這裡，去其實就是不去。』這位居士的往生，應該不在中下品了。 方氏（Fang Shi）： 大明朝的方氏，是諸生吳應道（Wu Yingdao）的妻子。三十歲就守寡，立志皈依佛門，專修凈土法門。一位老婦人也齋戒，跟隨她二十年。萬曆（Wanli）乙酉年，當時方氏五十歲。她得了小病，呼喚老婦人相對唸佛，沒有一句提到其他事情。臨終前一天，沐浴更衣。第二天早晨點燃香禮拜佛，然後回到床上坐著去世了。她的兒子吳用先（Wu Yongxian）中了進士，是個不說謊的人。他為我講述了事情的始末。 張母（Zhang Mu）： 大明朝的張母，陶氏（Tao Shi），是長水守約居士（Changshui Shouyue Jushi）的繼室。居士信奉佛法，張母也受到他的影響。每天的功課唸誦從不間斷。居士前往普陀山（Mount Putuo）禮佛，張母告訴兩個兒子說：『我平日參悟『是心作佛，是心是佛』這兩句話，現在才開始領悟。初四那天我就要走了。』到了那天，她端坐而逝。第二天居士回來，為她整理入殮。不久，棺材上長出了五朵青蓮花。

【English Translation】 English version: He took several mats beforehand and placed them in the center of the courtyard, sat on the mats, and shed his mortal form. At that time, strange fragrances and heavenly music appeared, which the villagers all heard. Layman Gu (Gu Jushi, Layman Gu): Gu Yuan of the Great Ming Dynasty, a native of Jinling, styled himself as Layman Baochuang (Baochuang Jushi). He was able to write poetry from a young age and was skilled in cursive script. In middle age, he wholeheartedly aspired to the Pure Land Dharma. Later, suffering from a minor illness, he gathered monks, lay disciples, and Daoist friends to recite Amitabha (Amitabha) using the Ten Recitations method. Everyone chanted in harmony continuously. He told others, 'I am determined to be reborn in the Pure Land.' When asked why, he said, 'I see Amitabha Buddha, his body filling the void, the entire world is golden. The Buddha covers me with his kasaya, and my body is already sitting in a lotus flower.' At that time, everyone present smelled the fragrance of lotus flowers. His sons were very sad and reluctant to part with him. The layman said, 'Where do you think I am going? Where is here. If here is understood, where will not be understood?' Then he dismissed those around him, saying, 'Do not speak too much and disturb my mind. The Buddhas in the sky are coming to welcome me, and I will leave at the third watch.' At the appointed time, he passed away peacefully with a smile. Senior Vice Minister Yin Qiu Ming wrote a biography for him. The eulogy says: 'The body is already sitting in a lotus flower, so rebirth is assured. Where is here, so going is actually not going.' This layman's rebirth should not be in the lower or middle grades. Madam Fang (Fang Shi): Madam Fang of the Great Ming Dynasty was the wife of Wu Yingdao, a student. She became a widow at the age of thirty, resolved to take refuge in Buddhism, and specialized in the Pure Land Dharma. An old woman also observed vegetarianism and followed her for twenty years. In the year of Yiyou during the Wanli (Wanli) reign, Madam Fang was fifty years old. Suffering from a minor illness, she called the old woman to recite the Buddha's name together without mentioning anything else. The day before her death, she bathed and changed her clothes. The next morning, she lit incense and bowed to the Buddha, then returned to her bed and passed away while sitting. Her son, Wu Yongxian, passed the imperial examination and was a man who did not lie. He told me the whole story. Mother Zhang (Zhang Mu): Mother Zhang of the Great Ming Dynasty, Tao Shi, was the second wife of Layman Changshui Shouyue (Changshui Shouyue Jushi). The layman believed in Buddhism, and Mother Zhang was also influenced by him. Her daily recitation never ceased. The layman went to Mount Putuo (Mount Putuo) to pay homage to the Buddha, and Mother Zhang told her two sons, 'I usually contemplate the two phrases 'This mind makes Buddha, this mind is Buddha,' and now I am beginning to understand them. I will leave on the fourth day.' On that day, she passed away while sitting upright. The next day, the layman returned and prepared her for encoffining. Soon after, five blue lotus flowers grew on the coffin.

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朵。居士大駭異。自愧恒常與俱。不知其道行如此。遠近見聞。靡不嘆慕。

祖香

大明祖香。江西新喻人。于山東龍潭寺。精修凈業。有居士王傑者。筑庵延之。未幾語杰云。某日當歸家。眾苦留。香云。歸安養家耳。及期敷座西向坐逝。舉龕八山。化火自焚。

郭大林

大明郭大林。湯陰人。平生端潔雅素。出世為懷。遇僧教以唸佛。遂一心凈土。年七十六。一日無疾。與子別云。明午當去。至日坐脫。

劉通志

大明劉通志。京都人。精懇唸佛。年五十二得疾。念益切。鄰人李白齋先卒。通氣絕。自旦至午復甦。謂家人曰。適見一舟。云往凈土。乘舟三十六人。白齋與焉。我亦一數。但衣未鮮潔。又忘帶念珠。命我易衣取珠。舟艤相待。家人急為易衣。珠掛其項須臾而逝。

孫氏母

大明中官孫名之母。一生齋戒唸佛。年老微恙。自知時至。告其子。欲坐脫。子哀泣止之不得。乃為作龕。至期入龕。安坐化去。

唐體如文學

大明唐延任。浙之蘭溪人。號體如居士。孝友醇愨。出自天性。少游黌校有聲。已而覺世無常。傾心至道。參云棲。受唸佛三昧。遂力行之。凡十三年如一日。唯篤志以西方為歸。萬曆癸卯。值耳順。仲冬之旦。忽謂諸子曰

【現代漢語翻譯】 現代漢語譯本： 朵。這位居士非常驚訝，慚愧自己一直與他在一起，卻不知道他的道行如此高深。遠近的人們聽聞此事，無不讚嘆敬慕。

祖香

大明朝的祖香，是江西新喻人。他在山東龍潭寺精進修習凈土法門。有一位名叫王傑的居士，建造庵堂供養他。不久，祖香告訴王傑說，某日他將要『回家』。眾人苦苦挽留，祖香說：『是回安養之家啊。』到了那天，他鋪設座位，面向西方坐著去世。火化時，八座山頭同時起火，自然焚化。

郭大林

大明朝的郭大林，是湯陰人。他一生行為端正，品格高潔，一直懷有出世的願望。遇到僧人教他念佛，於是他一心向往凈土。七十六歲時，一天沒有疾病，與兒子告別說：『明天中午我就要走了。』到了那天，他坐著去世。

劉通志

大明朝的劉通志，是京都人。他精進懇切地念佛。五十二歲時得了疾病，唸佛更加迫切。鄰居李白齋先去世。劉通志氣息斷絕，從早晨到中午又甦醒過來，告訴家人說：『剛才我看見一條船，說是前往凈土。船上有三十六人，李白齋也在其中。我也算一個，只是衣服不夠鮮艷潔凈，又忘記帶念珠。他們讓我換好衣服，取來念珠。船停靠在那裡等待。』家人急忙為他換好衣服，將念珠掛在他的脖子上，一會兒他就去世了。

孫氏母

大明朝中官孫某的母親，一生持齋戒，唸佛。年老時稍微有些不適，自己知道時間到了，告訴她的兒子，想要坐著去世。兒子哀哭著阻止她，但無法阻止。於是為她做了龕，到了那天，她進入龕中，安穩地坐著化去。

唐體如文學

大明朝的唐延任，是浙江蘭溪人，號體如居士。他的孝順友愛，純樸誠實，是出於天性。年輕時在學校讀書，頗有名聲。後來覺悟到世事無常，傾心於至高的佛道。參拜云棲法師，接受唸佛三昧，於是努力實行。十三年來，始終如一，只是堅定地以西方極樂世界為歸宿。萬曆癸卯年，正值六十歲，仲冬的一天早晨，忽然對兒子們說

【English Translation】 English version: Mr. Duo. The layperson was greatly astonished and ashamed that he had been with him constantly but did not know his level of spiritual practice was so profound. Those near and far who heard of this all admired and praised him.

Zu Xiang (Ancestral Fragrance)

During the Great Ming Dynasty, Zu Xiang (Ancestral Fragrance) was a native of Xinyu, Jiangxi. He diligently cultivated the Pure Land practice at Longtan Temple in Shandong. A layperson named Wang Jie built a hermitage to support him. Before long, Zu Xiang told Wang Jie that he would be 『returning home』 on a certain day. The people pleaded with him to stay, but Zu Xiang said, 『It is to return to the home of peaceful nourishment.』 When the time came, he arranged a seat, sat facing west, and passed away. During cremation, fires ignited on eight mountain peaks simultaneously, and he self-cremated naturally.

Guo Da Lin (Guo the Great Forest)

During the Great Ming Dynasty, Guo Da Lin (Guo the Great Forest) was a native of Tangyin. Throughout his life, he was upright and pure, always aspiring to transcend the world. He encountered a monk who taught him to recite the Buddha's name, and he wholeheartedly turned to the Pure Land. At the age of seventy-six, one day without illness, he bid farewell to his son, saying, 『I will be leaving tomorrow at noon.』 When the day arrived, he passed away while sitting.

Liu Tong Zhi (Liu of Comprehensive Aspiration)

During the Great Ming Dynasty, Liu Tong Zhi (Liu of Comprehensive Aspiration) was a native of the capital. He recited the Buddha's name with diligence and sincerity. At the age of fifty-two, he fell ill, and his recitation became even more fervent. His neighbor, Li Baizhai, passed away earlier. Liu Tong Zhi's breath ceased, but he revived from morning until noon, and told his family, 『Just now I saw a boat, saying it was going to the Pure Land. There were thirty-six people on the boat, and Li Baizhai was among them. I am also counted as one, but my clothes are not bright and clean enough, and I forgot to bring my prayer beads. They told me to change my clothes and get my beads. The boat is docked there waiting.』 The family quickly changed his clothes and hung the beads around his neck. A moment later, he passed away.

Mother Sun

During the Great Ming Dynasty, the mother of the court official Sun Mingzhi observed a vegetarian diet and recited the Buddha's name throughout her life. In her old age, she had a slight illness and knew that her time had come. She told her son that she wished to pass away sitting. Her son wept and tried to stop her, but could not. So he made a niche for her. When the day arrived, she entered the niche and passed away peacefully while sitting.

Tang Ti Ru (Tang Embodiment of Suchness) the Literary Scholar

During the Great Ming Dynasty, Tang Yanren, a native of Lanxi, Zhejiang, was known as Layman Ti Ru (Tang Embodiment of Suchness). His filial piety, brotherly love, purity, and sincerity were innate. In his youth, he studied at school and gained a reputation. Later, realizing the impermanence of the world, he devoted himself to the supreme Dharma. He visited Master Yunqi and received the Samadhi of Buddha Recitation, which he then diligently practiced. For thirteen years, he remained steadfast, solely determined to return to the Western Pure Land. In the year Gui Mao of the Wanli era, when he turned sixty, on a morning in mid-winter, he suddenly said to his sons

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。新春十有一日吾行矣。數日前禮誦如平時。至期盥漱整衣端坐。手結印。口稱佛名。含笑而逝。如入禪定。

贊曰。居士將入滅。諸子請曰。大人臨終一段因緣。當聞之云棲。入往生傳否。居士謂。必以報吾師。然勿為裝飾。據事直陳。至於入傳不入傳。師自有見。切勿以不入傳而有慍色而有慍意。嗟乎。即是可以觀所養矣。平生於凈土諦信不貳。含笑而逝。往生何疑焉。

楊嘉祎文學

大明楊嘉祎字邦華。泰和人。世家子也。年十三持不殺戒。蚤虱無所傷。二十三肄業南雍。俄疾作。以萬曆乙巳仲冬十九日卒。卒之先夢遊地獄。見地藏大士于冥陽殿。覺而放諸生命。延僧誦經唸佛。謂人曰吾將逝矣。青蓮花現吾前。得非凈土境乎。遂晝夜唸佛不輟。命息燭曰。汝輩假燭為明。吾不須燭。常在光明中耳。問何所見。曰蓮開四色。問見彌陀否。曰見彌陀現千丈身。問觀音。曰身與彌陀等。問勢至。曰不見也。言訖忽躍起拈香。連聲語曰。彌陀經功德不可說。不可說。不可說。吾已得上品矣。寂然而逝。

贊曰。邦華好學天植。書無所不讀。已獨潛心於內典。又獨加意于內典之凈土法門。其臨沒也。謂彌陀經功德不可說。而三稱之。見之真故。言之切也。仲兄嘉祚。傳其事。而矢之曰。予所誑

【現代漢語翻譯】 現代漢語譯本：新春正月十一日，我就要走了。這幾天像往常一樣禮佛誦經。到那一天，我會洗漱乾淨，穿戴整齊，端正地坐著，用手結印，口中唸誦佛的名號，面帶微笑安詳地離去，就像進入禪定一樣。

讚語說：居士將要往生的時候，他的兒子們請求說：『父親您臨終的這段因緣，應當讓云棲大師知道，可以收入《往生傳》嗎？』居士說：『一定要稟告我的老師，但是不要加以任何修飾，要根據事實直接陳述。至於是否收入《往生傳》，老師自有他的見解。千萬不要因為沒有收入《往生傳》而心懷不滿。』唉，這就可以看出他平時的修養了。他平生對於凈土法門深信不疑，面帶微笑安詳離去，往生凈土還有什麼可懷疑的呢？

楊嘉祎文學

大明朝的楊嘉祎，字邦華，是泰和縣人。是世代為官的人家子弟。十三歲時就受持不殺生戒，連跳蚤、虱子都不傷害。二十三歲在南京國子監讀書，不久生病。在萬曆乙巳年仲冬十九日去世。去世之前夢遊地獄，在冥陽殿見到了地藏菩薩（Ksitigarbha）。醒來后就放生各種生命，請僧人誦經唸佛。告訴別人說：『我就要走了。青蓮花現在出現在我的面前，這難道不是凈土的景像嗎？』於是日夜不停地念佛。命令熄滅蠟燭說：『你們藉助蠟燭來照明，我不需要蠟燭，我一直都在光明之中。』問他看到了什麼，他說：『蓮花開放出四種顏色。』問他見到阿彌陀佛（Amitabha）了嗎，他說：『見到阿彌陀佛顯現出千丈高的身軀。』問他見到觀音菩薩（Avalokitesvara）了嗎，他說：『觀音菩薩的身軀和阿彌陀佛一樣高大。』問他見到大勢至菩薩（Mahasthamaprapta）了嗎，他說：『沒有見到。』說完忽然跳起來拈香，連續說道：『《彌陀經》的功德不可說，不可說，不可說。我已經得到上品往生了。』說完就寂靜地去世了。

讚語說：邦華天資聰穎，愛好學習，什麼書都讀。已經獨自潛心研究佛經，又特別注重佛經中的凈土法門。他臨終的時候，說《彌陀經》的功德不可說，並且說了三遍。這是因為他真正見到了凈土的景象，所以說得如此懇切。他的哥哥楊嘉祚，記錄了他的事蹟，並且發誓說：『我所說的沒有一句虛假。』

【English Translation】 English version: On the eleventh day of the new year, I shall depart. These past few days, I have been performing rituals and chanting scriptures as usual. On that day, I will wash and dress neatly, sit upright, form a mudra with my hands, and recite the Buddha's name. I will depart peacefully with a smile, as if entering into meditative absorption (Dhyana).

The eulogy says: As the layperson was about to pass away, his sons requested, 'Father, this final circumstance of your passing should be made known to Master Yunqi, so that it can be included in the 'Biographies of Those Reborn in the Pure Land'?' The layperson said, 'Be sure to report it to my teacher, but do not embellish it in any way. State the facts directly. As for whether it is included in the 'Biographies,' the teacher will have his own judgment. Do not be displeased if it is not included.' Alas, this shows his usual cultivation. Throughout his life, he had unwavering faith in the Pure Land teachings. He departed peacefully with a smile. What doubt is there about his rebirth in the Pure Land?

Yang Jiayi, Literary Scholar

Yang Jiayi (Yang Chia-i) of the Great Ming Dynasty, whose courtesy name was Banghua, was a native of Taihe County. He was from a family of officials. At the age of thirteen, he took the precept against killing, and would not harm even fleas or lice. At twenty-three, he studied at the Southern National Academy (Nanjing Guozijian). Soon after, he fell ill. He passed away on the nineteenth day of the mid-winter month of the year Yisi in the Wanli reign (Wanli reign, year Yisi). Before his death, he dreamed of traveling to hell, where he saw Ksitigarbha Bodhisattva (Ksitigarbha) in the Hall of Darkness and Light. Upon awakening, he released various living beings, and invited monks to chant scriptures and recite the Buddha's name. He told people, 'I am about to depart. A blue lotus flower is now appearing before me. Is this not the scenery of the Pure Land?' Thereupon, he recited the Buddha's name day and night without ceasing. He ordered the candles to be extinguished, saying, 'You rely on candles for light, but I do not need candles. I am always in the light.' When asked what he saw, he said, 'Lotuses are blooming in four colors.' When asked if he saw Amitabha Buddha (Amitabha), he said, 'I saw Amitabha manifesting a body of a thousand fathoms tall.' When asked about Avalokitesvara Bodhisattva (Avalokitesvara), he said, 'The body is equal to Amitabha.' When asked about Mahasthamaprapta Bodhisattva (Mahasthamaprapta), he said, 'I did not see him.' After speaking, he suddenly jumped up, took incense, and repeatedly said, 'The merits and virtues of the Amitabha Sutra are inexpressible, inexpressible, inexpressible. I have already attained rebirth in the highest grade!' Then he passed away peacefully.

The eulogy says: Banghua was naturally intelligent and loved to learn. There was no book he did not read. He had already devoted himself to the inner teachings of Buddhism, and especially focused on the Pure Land Dharma within the inner teachings. At the time of his death, he said that the merits and virtues of the Amitabha Sutra were inexpressible, and he repeated it three times. This is because he truly saw the scenery of the Pure Land, so he spoke so earnestly. His elder brother, Yang Jiazhuo, recorded his deeds and vowed, 'There is not a single falsehood in what I have said.'

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語墮拔舌獄。其亦見真而言切歟。不信凈土者可思已。

郝熙載文學

大明郝熙載。錢塘人。法名廣定。生平忠信不欺。以德行稱于黌校。晚歸佛。禪誦夙夜匪懈。萬曆辛亥春二月得疾。每睡覺云。吾夢于山中求見佛。佛未見。見百鳥叢集。如是累日。至二十七食時。忽舉首視窗外。謂其子世翰曰。今日別是一乾坤矣。顧家人為置銀錢。俄而曰。吾向恐見官備用。今無用此。三鼓云。有二童子來迎。佛坐蓮花臺現吾前。吾往矣。吉祥而逝。

朱氏

大明陳母朱氏。吳郡嘉定人。浚川居士室也。孝慈天植。素向三寶。年八十一。其子參云棲歸。導以唸佛往生。遂篤志凈業。越二載示疾。卒之前三日。堂前大呼母名者三。母云。有二青衣在此。時病久孱困。忽躍起豎脊端坐。諸子勸其寢息。乃吉祥而逝。迎尸中堂。仰臥之。尸自轉西向。一時駭異。以為精誠所感致云。

贊曰。郝父陳母。俱有青衣童子之祥。當生人天。既而一則佛現蓮臺。一則不忘西向。又當生凈土。二相俱時。生方未可定也。即不生。生且不遠矣。

徐氏

大明陸母徐氏。嘉定人。孀居刻志凈業。夫昔有千金出貸。焚券不取。奩飾罄以施人。恒于佛所禮誦不輟。如是者十載。一夕忽呼侍人曰。看東方光發否

【現代漢語翻譯】 現代漢語譯本：墮入拔舌地獄，也是因為說了不真實的話嗎？不相信凈土的人應該好好想想。

郝熙載文學

大明朝的郝熙載，是錢塘人，法名廣定。一生忠誠守信，從不欺騙，以高尚的德行聞名于學校。晚年皈依佛門，日夜不停地禪修誦經。萬曆辛亥年春二月得了疾病，每次睡醒都說：『我夢見在山中求見佛，佛沒有見到，卻見到成群的鳥聚集。』像這樣持續了幾天。到二十七日吃飯的時候，忽然抬起頭看著窗外，對他的兒子世翰說：『今天又是另外一番天地了。』囑咐家人準備銀錢。一會兒又說：『我先前恐怕見到官府才準備這些，現在用不著了。』三更時分說：『有兩位童子來迎接我，佛坐在蓮花臺上顯現在我面前，我要走了。』吉祥安詳地去世了。

朱氏

大明朝陳母朱氏，是吳郡嘉定人，是浚川居士的妻子。天性孝順慈愛，一向敬奉三寶（佛、法、僧）。八十一歲時，她的兒子參云棲回來，引導她念佛求往生，於是她堅定志向修習凈土法門。過了兩年，她示現疾病，去世的前三天，有人在堂前大聲呼喊母親的名字三次。母親說：『有兩位青衣（穿青色衣服的人）在這裡。』當時她因病長期虛弱，忽然躍起，挺直脊背端正地坐著。兒子們勸她躺下休息，她卻吉祥安詳地去世了。將她的遺體抬到中堂，讓她仰臥著，遺體自己轉向西方。當時的人都感到震驚和詫異，認為這是精誠所感所致。

讚語說：郝熙載和陳母，都有青衣童子來迎接的祥瑞，應當是往生人天道。而且一個見到佛顯現蓮花臺，一個不忘面向西方，又應當是往生凈土。兩種祥瑞同時出現，往生之處還不能確定。即使不是立即往生，往生的日子也不會太遠了。

徐氏

大明朝陸母徐氏，是嘉定人。守寡后立志修習凈土法門。她的丈夫過去有千金借給別人，她焚燒了借據不再索取。將自己的嫁妝首飾全部拿出來施捨給別人。經常在佛像前禮拜誦經，從不間斷。像這樣持續了十年。一天晚上忽然呼喚侍女說：『看看東方有沒有光芒發出？』

【English Translation】 English version: Falling into the Tongue-Pulling Hell, is it also because of speaking untruths? Those who do not believe in the Pure Land should think about this carefully.

Hao Xizai's Literary Works

Hao Xizai of the Great Ming Dynasty, was a native of Qiantang, with the Dharma name Guangding. Throughout his life, he was loyal and trustworthy, never deceiving, and was known for his noble character in the school. In his later years, he converted to Buddhism, practicing Chan meditation and reciting scriptures day and night without懈怠 (xie dai: lax). In the second month of spring in the Xin Hai year of the Wanli era, he fell ill. Every time he woke up from sleep, he would say: 'I dreamed of seeking to see the Buddha in the mountains, but I did not see the Buddha, but saw flocks of birds gathering.' This continued for several days. On the twenty-seventh day, at mealtime, he suddenly raised his head and looked out the window, saying to his son Shihan: 'Today is a different world.' He instructed his family to prepare silver coins. After a while, he said: 'I prepared these earlier because I was afraid of seeing officials, but now they are not needed.' At the third watch of the night, he said: 'Two young boys have come to greet me, and the Buddha is appearing before me seated on a lotus platform. I am going.' He passed away auspiciously and peacefully.

The Zhu Family

Madam Zhu of the Chen family of the Great Ming Dynasty, was a native of Jiading in Wujun, and the wife of Layman Junchuan. She was naturally filial and kind, and always revered the Three Jewels (Buddha, Dharma, Sangha). At the age of eighty-one, her son Can Yunqi returned and guided her to recite the Buddha's name to seek rebirth in the Pure Land, so she firmly resolved to cultivate the Pure Land practice. Two years later, she manifested illness. Three days before her death, someone shouted her name three times in the hall. She said: 'There are two people in green robes here.' At that time, she was weak from a long illness, but suddenly she jumped up, straightened her back, and sat upright. Her sons urged her to lie down and rest, but she passed away auspiciously and peacefully. Her body was moved to the central hall and laid on its back, and the body turned westward on its own. People at the time were shocked and amazed, believing that it was caused by her sincere devotion.

The eulogy says: Hao Xizai and Madam Chen both had the auspicious sign of young boys in green robes coming to greet them, so they should be reborn in the realms of humans and gods. Moreover, one saw the Buddha appearing on a lotus platform, and the other did not forget to face westward, so they should also be reborn in the Pure Land. Since both auspicious signs appeared at the same time, the place of rebirth cannot be determined. Even if it is not an immediate rebirth, the day of rebirth will not be too far away.

The Xu Family

Madam Xu of the Lu family of the Great Ming Dynasty, was a native of Jiading. After becoming a widow, she resolved to cultivate the Pure Land practice. Her husband had previously lent a thousand gold coins to others, but she burned the loan documents and did not seek repayment. She gave away all of her dowry jewelry to others. She constantly prostrated and recited scriptures before the Buddha, without interruption. This continued for ten years. One night, she suddenly called out to her servant and said: 'See if there is light emanating from the east?'

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。我往生時至矣。汝輩可助我。遂高聲唸佛。合掌而逝。

戈廣泰居士

大明戈以安。法名廣泰。錢塘人。性至孝。素積善行。而深自韜晦。不求人知。晚歲精誠奉佛。與靈芝僧玄素。結春秋二社唸佛。誦華嚴五經。忽謂人曰。吾大限將至。當爲西歸資糧。遂自室課誦。昕夕不輟。預定歸期于臘月二十一日。前二夕。母子環視悲哽。居士笑曰。生必有滅。奚悲為。吾方凝神凈域。面覲彌陀。若等慎勿以情愛亂我正念。諄諄惟囑玄素。助念無間雜語。至期寂然而逝。

贊曰。僧入冥見居士。晏坐靜室。經籍盈幾。庭多紫竹石峰。清絕如洞天。夫居士宜生極樂。胡為尚在冥境。意者平日誌切誦經。經愿未滿。滿愿而後往生歟。

杜居士

大明杜居士。順天府宛平縣人。隱西山瑞光寺側古齋堂中。置家事不問。三十年專志唸佛。予鄉人童廣策詣之。居士問所從來。答曰杭州。曰君杭人。識云棲宏公否。策答曰。吾師也。居士合掌唸佛。更無他語。將終禮懺九日。至懺文懇切處。輒流涕哽咽。遂絕食惟飲水少許。懺畢坐脫。浹旬顏貌如生。人望見有五色彩云。盤旋屋上云。

孫大玗居士

大明孫叔子。法名大玗。自幼警敏端確。年十二隨父鏡吾居士。奉四十八愿彌陀像。入云棲。

【現代漢語翻譯】 現代漢語譯本：我往生的時候到了。你們可以幫助我。』於是高聲唸佛，合掌而逝。

戈廣泰居士

大明朝的戈以安，法名廣泰（Guangtai），是錢塘人。他天性至孝，一向積德行善，但深深地隱藏自己，不求人知。晚年時，他精誠地信奉佛法，與靈芝寺的僧人玄素（Xuansu）結成春秋二社，一起唸佛，誦讀《華嚴經》五經。忽然對人說：『我的大限將至，應當準備往生西方的資糧。』於是獨自在房間里課誦，早晚不停歇。預先定下往生的日期在臘月二十一日。前兩天晚上，母親和兒子圍著他，悲傷哽咽。居士笑著說：『生必有滅，有什麼可悲傷的呢？我正要凝神于清凈的佛國，面見阿彌陀佛（Amitabha）。你們千萬不要用情愛擾亂我的正念。』他諄諄地囑咐玄素，助念時不要夾雜閑雜的言語。到了預定的日期，他寂然離世。

讚語說：僧人入冥府，看見居士安詳地坐在靜室中，經書堆滿了書案，庭院裡有很多紫竹和石峰，清幽絕俗，如同洞天福地。這位居士本應往生極樂世界，為何還在冥境之中呢？或許是因為他平日裡專心誦經，但經愿尚未圓滿，要等到圓滿經愿之後才能往生吧。

杜居士

大明朝的杜居士，是順天府宛平縣人。他隱居在西山瑞光寺旁的古齋堂中，置辦家事不問，三十年專心致志地念佛。我的同鄉童廣策（Tong Guangce）去拜訪他。居士問他從哪裡來，回答說杭州。居士說：『您是杭州人，認識云棲寺的宏公（Honggong）嗎？』童廣策回答說：『是我的老師。』居士合掌唸佛，沒有再說其他的話。臨終前禮懺九天，到懺悔文懇切之處，總是流淚哽咽。於是斷食，只喝少許的水。懺悔完畢后，坐著去世了。過了十天，顏貌還像活著一樣。人們望見有五色彩云，盤旋在屋頂上。

孫大玗居士

大明朝的孫叔子，法名大玗（Dayu），從小就聰明敏捷，端莊篤實。十二歲時跟隨父親鏡吾（Jingwu）居士，供奉四十八愿阿彌陀佛像，進入云棲寺。

【English Translation】 English version: 'My time to be reborn in the Pure Land has arrived. You may assist me.' Thereupon, he loudly recited the Buddha's name, joined his palms together, and passed away.

Layman Ge Guangtai

Ge Yi'an of the Great Ming Dynasty, with the Dharma name Guangtai (Guangtai), was a native of Qiantang. He was extremely filial by nature and consistently accumulated good deeds, but he deeply concealed himself, not seeking recognition from others. In his later years, he sincerely devoted himself to Buddhism, forming the Spring and Autumn Societies with the Lingzhi Temple monk Xuansu (Xuansu) to recite the Buddha's name and chant the five sutras of the Avatamsaka Sutra. Suddenly, he said to people, 'My great limit is approaching, and I should prepare the provisions for rebirth in the West.' Thereupon, he practiced recitation in his room, tirelessly morning and evening. He predetermined his date of return to be the twenty-first day of the twelfth lunar month. Two nights before, his mother and son surrounded him, weeping with sorrow. The layman smiled and said, 'Birth is inevitably followed by death, what is there to grieve about? I am about to concentrate my mind on the pure Buddha-land and meet Amitabha (Amitabha). You must not disturb my right mindfulness with affection and love.' He earnestly instructed Xuansu to assist in the recitation without mixing in idle talk. When the appointed date arrived, he passed away peacefully.

The eulogy says: A monk entered the underworld and saw the layman sitting peacefully in a quiet room, with scriptures filling the desk. The courtyard had many purple bamboos and rock peaks, clear and secluded like a celestial grotto. This layman should have been reborn in the Land of Ultimate Bliss, why is he still in the realm of the underworld? Perhaps it is because he diligently recited the scriptures on weekdays, but his vows from the sutras were not yet fulfilled, and he must fulfill his vows before being reborn.

Layman Du

Layman Du of the Great Ming Dynasty was a native of Wanping County in Shuntian Prefecture. He lived in seclusion in the ancient Zhai Hall next to Ruiguang Temple in the Western Mountains, neglecting his family affairs and dedicating himself to reciting the Buddha's name for thirty years. My fellow villager Tong Guangce (Tong Guangce) visited him. The layman asked him where he came from, and he replied Hangzhou. The layman said, 'You are from Hangzhou, do you know Honggong (Honggong) of Yunqi Temple?' Tong Guangce replied, 'He is my teacher.' The layman joined his palms and recited the Buddha's name, saying nothing else. Before his death, he performed repentance rituals for nine days, and at the earnest parts of the repentance text, he would often weep and choke with sobs. Thereupon, he stopped eating, only drinking a little water. After completing the repentance, he passed away sitting upright. After ten days, his appearance was still like that of a living person. People saw five-colored clouds swirling above the roof.

Layman Sun Dayu

Sun Shuzi of the Great Ming Dynasty, with the Dharma name Dayu (Dayu), was intelligent and quick-witted from childhood, and upright and sincere. At the age of twelve, he followed his father, Layman Jingwu (Jingwu), to enshrine the Forty-Eight Vows Amitabha image and entered Yunqi Temple.

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因受五戒。歸而斷葷血。息交遊罷呫嗶。矢志唸佛。誓取金臺。而勤苦不惜身命。俄而見兩比丘持蓮花以一心凈土印可。復見化人。誦金剛經一晝夜。乃矍然起坐曰。彌陀觀音皆來迎我。結金剛拳印。大呼阿彌陀佛數聲。泊然而寂。時萬曆辛亥十一月十一日也。有凈土十二時歌傳世。詳具吳太史西生傳中。

贊曰。吳太史觀我居士。稱玗室歲產瑞芝。卒之歲。有大如斗者。如金如玉。如赤白輪。往生之祥可徴矣。為作孫叔子西生傳。太史長者。言無虛妄。因錄之。

吳居士

大明吳居士。仁和人。諱大恩別號仰竹。生平孝友誠篤。好行陰德。放生救苦。恤鄰代逋。遂感陰霾遇光舟危返風種種善報。而虔心內教。晨夕誦經。稱念阿彌陀佛。精進無倦萬曆四十年五月初三日別眾。跏趺端坐而逝。室有香氣神色煥然。詳具印持嚴君所作傳云。

吳居士

大明吳居士。新安世家也。諱繼勛字用卿。別號十如居士。賦性沉毅質如木。直如矢。好行種種善事。嗜之而不厭如甘露。晚歲耽心內典。持往生咒。稱念阿彌陀佛洪名。日有定課。歷寒暑純一無間。嘗墮江中足若有物憑藉。漂十里躍而登舟。眾以為佛力所感。忽患背疽危。甚人不堪其憂。居士陶然談笑。自如若無疾苦者。俄而正念示寂。厥子

【現代漢語翻譯】 現代漢語譯本 因受持五戒（panchashila），歸家后斷絕葷腥。停止社交應酬，一心一意念佛。發誓往生西方極樂世界，不惜身命勤奮修行。不久后，見到兩位比丘手持蓮花，以一心凈土的境界印可他。又見到化身之人，誦讀《金剛經》一晝夜。於是猛然起身端坐，說：『阿彌陀佛（Amitabha）、觀世音菩薩（Avalokiteshvara）都來迎接我了。』結金剛拳印，大聲唸誦阿彌陀佛數聲，安詳寂滅。時為萬曆辛亥年十一月十一日。有《凈土十二時歌》傳世，詳細記載在吳太史西生傳中。

贊曰：吳太史稱觀我居士的玗室每年都產瑞芝（一種吉祥的菌類），去世那年，長出大如斗的瑞芝，如金如玉，如赤白輪。往生的祥瑞可以驗證了。為他作孫叔子西生傳。太史是德高望重的人，言語沒有虛妄，因此記錄下來。

吳居士

大明朝的吳居士，是仁和人。名大恩，別號仰竹。一生孝順友愛，誠實篤厚，喜歡做不為人知的善事。放生救助受苦的眾生，體恤鄰里代為償還債務。因此感得陰天遇到光亮，船隻遇到危險轉危為安等種種善報。而且虔誠修習佛法，早晚誦經，稱念阿彌陀佛，精進不懈。萬曆四十年五月初三日，與眾人告別，跏趺端坐而逝。室內有香氣，神色煥發。詳細記載在印持嚴君所作的傳記中。

吳居士

大明朝的吳居士，是新安的世家。名繼勛，字用卿，別號十如居士。天性沉穩剛毅，品性耿直如箭。喜歡做各種善事，愛好它而不厭倦，如同甘露一般。晚年潛心研究佛經，持誦往生咒，稱念阿彌陀佛的洪亮名號，每天都有固定的功課，經歷寒暑始終如一。曾經掉入江中，腳下好像有東西憑藉，漂流十里后跳躍登上船隻，眾人都認為是佛力的感應。忽然患上背疽，病情危急，人們都為他擔憂。居士卻安然談笑，像沒有疾病痛苦一樣。不久后，以正念示寂。他的兒子……

【English Translation】 English version Because he received the Five Precepts (panchashila), he stopped eating meat and fish after returning home. He ceased social interactions and devoted himself wholeheartedly to reciting the Buddha's name. He vowed to be reborn in the Pure Land of Ultimate Bliss (Sukhavati), diligently practicing without regard for his life. Soon after, he saw two Bhikkhus (monks) holding lotus flowers, who affirmed his single-minded devotion to the Pure Land. He also saw a manifested being reciting the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) for a day and a night. Then, he suddenly sat up straight and said, 'Amitabha (Amitabha) and Avalokiteshvara (Avalokiteshvara) have come to welcome me.' He formed the Vajra fist mudra, loudly chanting 'Amitabha Buddha' several times, and passed away peacefully. This occurred on the eleventh day of the eleventh month of the Xin Hai year of the Wanli era. The 'Twelve Hours Song of the Pure Land' was passed down, detailed in the biography of Wu Taishi Xisheng.

Eulogy: Grand Historian Wu said that the Yu chamber of Layman Guanwo produced auspicious Ganoderma (a type of auspicious fungus) every year. In the year of his death, a Ganoderma as large as a dou (a unit of volume) grew, resembling gold and jade, like a red and white wheel. The auspicious signs of his rebirth can be verified. He wrote the biography of Sun Shuzi Xisheng for him. The Grand Historian was a virtuous elder, and his words were without falsehood, so it is recorded here.

Layman Wu

Layman Wu of the Great Ming Dynasty was from Renhe. His name was Da'en, and his alias was Yangzhu. Throughout his life, he was filial and loving, honest and sincere, and liked to do good deeds in secret. He released animals, rescued those in suffering, and helped neighbors pay off debts. Therefore, he received various good rewards, such as encountering light in cloudy weather and turning danger into safety when ships were in peril. Moreover, he diligently practiced the inner teachings, reciting scriptures morning and evening, and chanting the name of Amitabha Buddha, diligently and tirelessly. On the third day of the fifth month of the fortieth year of the Wanli era, he bid farewell to everyone, sat in the lotus position, and passed away. There was a fragrance in the room, and his complexion was radiant. It is detailed in the biography written by Yin Chi Yan Jun.

Layman Wu

Layman Wu of the Great Ming Dynasty was from a prominent family in Xin'an. His name was Jixun, his courtesy name was Yongqing, and his alias was Layman Shiru. He was naturally calm and resolute, and his character was as straight as an arrow. He liked to do all kinds of good deeds, enjoying them without weariness, like sweet dew. In his later years, he devoted himself to studying Buddhist scriptures, reciting the Rebirth Mantra, and chanting the great name of Amitabha Buddha. He had a fixed daily routine, consistent throughout the cold and heat. Once, he fell into the river, and it seemed as if something was supporting his feet. After drifting for ten li, he jumped onto a boat. Everyone thought it was due to the power of the Buddha. Suddenly, he suffered from a carbuncle on his back, and his condition was critical, causing people great concern. However, the layman calmly talked and laughed, as if he had no illness or suffering. Soon after, he passed away with right mindfulness. His son...

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[企-止+言]章子輿氏所謂善信人也。言無虛妄。其所述行狀如是。

往生集卷之二 大正藏第 51 冊 No. 2072 往生集

往生集卷之三

古杭云棲寺沙門袾宏輯

諸聖同歸類

擇生極樂

觀無量壽佛經云。爾時韋提希。號泣白佛言。世尊愿為我。廣說無憂惱處。我當往生。不樂閻浮濁惡世也。於是世尊放眉間光。遍照十方世界。諸佛國土皆于中現。時韋提希見已向佛言。是諸佛土雖復清凈皆有光明。我今惟愿生於極樂世界阿彌陀佛所。

往生無數

大無量壽經云。彌勒白佛言。於此世界。有幾菩薩。往生極樂。佛告彌勒。於此世界。有六十二億不退菩薩。往生彼國。小行菩薩不可稱計。不但此國。他方佛土。如遠照佛剎。有百八十億菩薩。皆當往生。乃至十方佛剎。往生者甚多無數。我若具說。一劫猶未能盡。

贊曰。此界他方。往生無量。凈土何以容之。噫滄海尚納百川。虛空猶含萬象。而無邊剎海。不出普賢一毛孔中。然則舉凈土針鋒之地。而容無盡之往生。不亦恢恢乎。有餘裕哉。

面見彌陀

觀佛三昧經。佛記文殊。當生極樂。文殊發願偈云。愿我命終時。滅除諸障礙。面見彌陀佛。往生安樂剎。生彼佛國已。滿

【現代漢語翻譯】 現代漢語譯本： [企-止+言]章子輿（Zhang Ziyu）先生，可謂是真正的善信之人。他的話語真實不虛妄，他所敘述的修行事蹟如下。 《往生集》卷二 大正藏第51冊 No. 2072 《往生集》 《往生集》卷三 古杭云棲寺沙門袾宏（Zhuhong）輯 諸聖同歸類 擇生極樂 《觀無量壽佛經》中說：當時韋提希（Vaidehi）夫人，哭泣著對佛說：『世尊，愿您為我廣泛地解說沒有憂愁煩惱的地方，我應當往生到那裡，不樂意居住在這閻浮（Jambudvipa）濁惡的世界。』於是世尊從眉間放出光明，遍照十方世界，諸佛的國土都顯現在其中。當時韋提希夫人看見后對佛說：『這些佛土雖然清凈，都有光明，但我現在只願往生到極樂世界阿彌陀佛（Amitabha）那裡。』 往生無數 《大無量壽經》中說：彌勒（Maitreya）菩薩對佛說：『在這個世界，有多少菩薩往生到極樂世界？』佛告訴彌勒菩薩說：『在這個世界，有六十二億不退轉的菩薩往生到那個國度，小行菩薩的數量不可稱量。』不僅是這個國度，其他佛土，如遠照佛剎，有一百八十億菩薩，都將往生到那裡。乃至十方佛剎，往生的人非常多，數不勝數。我如果詳細地說，用一個劫的時間也說不完。 贊曰：這個世界和其他世界，往生的人數無量無邊。凈土怎麼能容納得了呢？唉！滄海尚且能容納百川，虛空還能包含萬象，而無邊的剎土世界，也超不出普賢（Samantabhadra）菩薩的一個毛孔之中。既然如此，那麼即使是凈土針尖般大小的地方，也能容納無盡的往生者，這難道不是非常寬廣而有餘地嗎？ 面見彌陀 《觀佛三昧經》中，佛為文殊（Manjusri）菩薩授記，將來會往生到極樂世界。文殊菩薩發願偈說：『愿我臨命終時，滅除一切障礙，面見阿彌陀佛，往生安樂的剎土。生到那個佛國后，圓滿……』

【English Translation】 English version: Master [企-止+言] Zhang Ziyu can be described as a truly faithful person. His words are truthful and without falsehood, and his described practices are as follows. Collection on Rebirth, Volume 2 Taisho Tripitaka, Volume 51, No. 2072, Collection on Rebirth Collection on Rebirth, Volume 3 Compiled by Shramana Zhuhong (Zhuhong) of Yunqi Temple in Ancient Hangzhou Category of All Sages Returning to the Same Goal Choosing Rebirth in the Land of Ultimate Bliss The Sutra of Contemplation on the Buddha of Immeasurable Life states: At that time, Lady Vaidehi (Vaidehi) wept and said to the Buddha, 'World Honored One, I wish that you would extensively explain to me the place without sorrow and affliction, and I shall be reborn there, not delighting in dwelling in this Jambudvipa (Jambudvipa), a turbid and evil world.' Thereupon, the World Honored One emitted light from between his eyebrows, illuminating all the worlds in the ten directions, and all the Buddha lands appeared within it. At that time, Lady Vaidehi, having seen this, said to the Buddha, 'Although these Buddha lands are pure, they all have light, but I now only wish to be reborn in the Land of Ultimate Bliss, to Amitabha Buddha (Amitabha).' Countless Rebirths The Larger Sutra of Immeasurable Life states: Maitreya (Maitreya) Bodhisattva said to the Buddha, 'In this world, how many Bodhisattvas are reborn in the Land of Ultimate Bliss?' The Buddha told Maitreya Bodhisattva, 'In this world, there are sixty-two billion non-regressing Bodhisattvas who are reborn in that land, and the number of Bodhisattvas of lesser practice is incalculable.' Not only this land, but in other Buddha lands, such as the Buddha land of Far-Shining, there are one hundred and eighty billion Bodhisattvas who will all be reborn there. Even in the Buddha lands of the ten directions, there are very many who are reborn, countless in number. If I were to describe them in detail, I would not be able to finish even in one kalpa.' Praise: This world and other worlds, the number of rebirths is immeasurable. How can the Pure Land accommodate them? Alas! The vast ocean can still accommodate hundreds of rivers, and the void can still contain all phenomena, and the boundless sea of lands does not exceed a single pore of Samantabhadra (Samantabhadra) Bodhisattva. Since this is the case, then even a needlepoint-sized place in the Pure Land can accommodate endless rebirths. Is this not very vast and spacious? Seeing Amitabha Face to Face In the Sutra of the Samadhi of Contemplating the Buddha, the Buddha prophesied that Manjusri (Manjusri) Bodhisattva will be reborn in the Land of Ultimate Bliss in the future. Manjusri Bodhisattva's vow verse says: 'May I, when my life ends, eliminate all obstacles, see Amitabha Buddha face to face, and be reborn in the blissful land. After being born in that Buddha land, may I fulfill...'

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足我大愿。阿彌陀如來。現前授我記。

十愿求生

華嚴經。普賢菩薩列十種大愿。普為眾生。求生凈土。偈云。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎。又云。彼佛眾會咸清凈。我時于勝蓮華生。親睹如來無量光。現前授我菩提記。

贊曰。文殊七佛之祖。普賢萬行攸宗。而凈土往生。諄諄如出一口。娑婆良弼。即安養親臣。明亦甚矣。薄凈土而不願往生謬哉。

偈論凈土

天親菩薩。天竺人。廣造諸論。升兜率內院。禮覲彌勒。復著無量壽經論及凈土偈。五門修法。普勸往生。

請佛形儀

天竺雞頭摩寺。五通菩薩。以神力往安樂國。見阿彌陀佛。陳雲。娑婆眾生。愿生凈土。無佛形儀。請垂降許。佛言。汝應先行。尋當現彼。五通還。聖儀已至一佛五十菩薩。各坐蓮華。在樹葉上。遂傳寫流佈。見感通傳。

贊曰。人疑安樂非神力可到。噫一念往生。不勞彈指。獨何歟。

造論起信

馬鳴菩薩。西天第十二祖。嘗著起信論。后明求生凈土。最為切要。

龍樹記生

楞伽經云。大慧汝當知。善逝涅槃后。未來世當有持於我法者大名德比丘。厥號為龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地

【現代漢語翻譯】 現代漢語譯本：滿足我的大愿。阿彌陀如來（Amitabha，意為無量光佛），請您現在就為我授記。

十愿求生

《華嚴經》（Avatamsaka Sutra）中，普賢菩薩（Samantabhadra）列舉了十種大愿，普遍爲了眾生，求生凈土。偈語說：『愿我臨命終時，盡除一切諸障礙，面見彼佛阿彌陀，即得往生安樂剎。』又說：『彼佛眾會咸清凈，我時于勝蓮華生，親睹如來無量光，現前授我菩提記。』

贊曰：文殊菩薩（Manjusri）是七佛之祖，普賢菩薩是萬行之宗，而對於凈土往生，他們的教誨諄諄告誡，如出一口。他們是娑婆世界（Saha world）的賢良輔弼，也是安養凈土（Sukhavati）的親近之臣。這道理非常明顯。輕視凈土而不願往生，真是大錯特錯。

偈論凈土

天親菩薩（Vasubandhu），是天竺（India）人，廣泛地撰寫各種論著，升到兜率內院（Tushita Heaven），禮拜彌勒菩薩（Maitreya）。又著有《無量壽經論》（Commentary on the Infinite Life Sutra）以及《凈土偈》（Verses on Pure Land），以五門修法，普遍勸人往生。

請佛形儀

天竺雞頭摩寺的五通菩薩，以神通力前往安樂國（Sukhavati），見到阿彌陀佛。陳述說：『娑婆世界的眾生，希望往生凈土，但是沒有佛的形像可以依循，請您慈悲降臨應允。』佛說：『你應該先行回去，我很快就會顯現在那裡。』五通菩薩返回后，聖像已經到達——一佛五十菩薩，各自坐在蓮花上，在樹葉上顯現。於是人們傳寫流佈。事見《感通傳》（Records of Miraculous Responses）。

贊曰：人們懷疑安樂國不是神通力可以到達的地方。唉！一念往生，不費吹灰之力，又有什麼可懷疑的呢？

造論起信

馬鳴菩薩（Asvaghosa），是西天第十二祖，曾經撰寫《起信論》（Awakening of Faith in the Mahayana），後來闡明求生凈土，是最為重要和切要的。

龍樹記生

《楞伽經》（Lankavatara Sutra）說：『大慧（Mahamati），你應該知道，善逝（Tathagata，如來）涅槃（Nirvana）之後，未來世當有護持我佛法者，大名德比丘，他的名字叫做龍樹（Nagarjuna），能夠破斥有無二宗，在世間中顯揚我的無上大乘佛法，證得初歡喜地（first bhumi）。』

【English Translation】 English version: May my great vows be fulfilled. Amitabha Tathagata (Amitabha, meaning Infinite Light Buddha), may you bestow upon me the prediction of enlightenment now.

Ten Vows for Rebirth

In the Avatamsaka Sutra (Flower Garland Sutra), Bodhisattva Samantabhadra (Universal Virtue) lists ten great vows, universally for all sentient beings, seeking rebirth in the Pure Land. The verse says: 'When I am about to reach the end of my life, may all obstacles be completely removed, may I see that Buddha Amitabha, and immediately be reborn in the Land of Bliss.' It also says: 'The assembly of that Buddha is entirely pure, at that time I will be born from a supreme lotus flower, personally behold the immeasurable light of the Tathagata, and be granted the prediction of Bodhi before my eyes.'

Eulogy: Manjusri (Gentle Glory) is the ancestor of the Seven Buddhas, Samantabhadra is the source of all practices, and yet their teachings on rebirth in the Pure Land are consistent and unanimous. They are the excellent advisors of the Saha world (world of suffering), and also the close ministers of the Sukhavati Pure Land (Land of Bliss). This principle is very clear. To despise the Pure Land and not wish to be reborn there is truly a great mistake.

Verses on the Pure Land

Bodhisattva Vasubandhu (Heavenly Kin), was a person from India, who extensively wrote various treatises, ascended to the inner court of Tushita Heaven (Joyful Heaven), and paid homage to Maitreya Bodhisattva (Loving Kindness). He also wrote the Commentary on the Infinite Life Sutra and Verses on Pure Land, using the five gates of practice, universally encouraging people to be reborn there.

Requesting the Buddha's Image

At the Kukkutarama Monastery in India, the Five-Penetrations Bodhisattva, using his supernatural powers, went to the Land of Bliss (Sukhavati), and saw Amitabha Buddha. He stated: 'The sentient beings of the Saha world wish to be reborn in the Pure Land, but there is no image of the Buddha to follow, please compassionately descend and grant permission.' The Buddha said: 'You should return first, and I will soon appear there.' After the Five-Penetrations Bodhisattva returned, the sacred image had already arrived—one Buddha and fifty Bodhisattvas, each sitting on a lotus flower, appearing on a tree leaf. Thus, people copied and spread it. See the Records of Miraculous Responses.

Eulogy: People doubt that the Land of Bliss is not a place that can be reached by supernatural powers. Alas! Rebirth in a single thought requires no effort, so what is there to doubt?

Creating Treatises and Arousing Faith

Bodhisattva Asvaghosa (Horse Cry), was the twelfth patriarch of Western India, who once wrote the Awakening of Faith in the Mahayana, and later clarified that seeking rebirth in the Pure Land is the most important and essential thing.

Nagarjuna's Prediction of Birth

The Lankavatara Sutra says: 'Mahamati (Great Wisdom), you should know that after the Tathagata (Thus Come One) enters Nirvana (Perfect Peace), in the future there will be those who uphold my Dharma, a greatly virtuous Bhiksu (monk) with a great name, whose name is Nagarjuna (Dragon Tree), who will be able to refute the two schools of existence and non-existence, and in the world will reveal my unsurpassed Mahayana Dharma, attaining the first bhumi (stage of enlightenment).'

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。往生安樂國。

集善往生

大悲經云。佛言。我滅度后。北天竺國有比丘。名祁婆伽。修集無量種種最勝菩提善根。已而命終。生於西方過百千億世界無量壽國。于彼佛所。種諸善根。后當作佛。號無垢光。

得忍往生

菩薩生地經云。佛言。時摩差竭。得不起法忍。五百清信士。二十五清信女。皆得不退轉地壽終。俱生無量壽佛清凈國。

贊曰。求生西方。為欲悟無生忍登不退地也。已得忍已得不退。而復求生。菩薩之樂近如來乃如此。今具縛凡夫。忍力未充。退緣無限。而不刻心凈土。謂之何哉。是則名為可憐憫者。

第二大愿

菩薩內戒經云。菩薩有三愿。其第二愿。愿我命終。往生阿彌陀佛前。

唸佛滅罪

大智度論云。有諸菩薩。自念謗大般若。墮惡道。歷無量劫。雖修余行。不能滅罪。后遇知識教念阿彌陀佛。乃得滅障。超生凈土。

贊曰。至心念佛一聲。滅八十億劫重罪。此其明徴乎。所以者何。至心故也。若匪至心。罪則不滅。毋曰聖訓之無稽哉。

勝會書名

長蘆賾禪師。遵遠祖遺範。建蓮花勝會。普勸唸佛。一夕夢。一人烏巾白衣。風貌清美。揖而曰。欲入公蓮花勝會。乞書一名。賾問何名。答曰。普慧書已。又

【現代漢語翻譯】 現代漢語譯本：往生安樂國。

集善往生

《大悲經》云。佛言：『我滅度后，北天竺國（Northern India）有比丘（bhiksu，佛教出家人），名祁婆伽（Kipaka），修集無量種種最勝菩提善根，已而命終，生於西方過百千億世界無量壽國（Sukhavati）。于彼佛所，種諸善根，后當作佛，號無垢光。』

得忍往生

《菩薩生地經》云。佛言：『時摩差竭（Macchakhata），得不起法忍，五百清信士，二十五清信女，皆得不退轉地壽終，俱生無量壽佛（Amitayus Buddha）清凈國。』

贊曰：求生西方，為欲悟無生忍登不退地也。已得忍已得不退，而復求生，菩薩之樂近如來乃如此。今具縛凡夫，忍力未充，退緣無限，而不刻心凈土，謂之何哉。是則名為可憐憫者。

第二大愿

《菩薩內戒經》云。菩薩有三愿，其第二愿：『愿我命終，往生阿彌陀佛（Amitabha Buddha）前。』

唸佛滅罪

《大智度論》云。有諸菩薩，自念謗大般若（Prajna），墮惡道，歷無量劫，雖修余行，不能滅罪。后遇知識教念阿彌陀佛，乃得滅障，超生凈土。

贊曰：至心念佛一聲，滅八十億劫重罪。此其明徴乎。所以者何？至心故也。若匪至心，罪則不滅。毋曰聖訓之無稽哉。

勝會書名

長蘆賾禪師，遵遠祖遺範，建蓮花勝會，普勸唸佛。一夕夢，一人烏巾白衣，風貌清美。揖而曰：『欲入公蓮花勝會，乞書一名。』賾問何名？答曰：『普慧書已。』又

【English Translation】 English version: Rebirth in the Land of Bliss.

Rebirth Through Accumulating Merit

The Mahakaruna Sutra states: The Buddha said, 'After my Parinirvana, in Northern India there will be a bhiksu (monk) named Kipaka, who will cultivate immeasurable and supreme roots of Bodhi merit. After his life ends, he will be reborn in the Land of Immeasurable Life (Sukhavati) which is beyond hundreds of thousands of billions of worlds in the West. In that Buddha-land, he will plant various roots of goodness, and later he will become a Buddha named Immaculate Light.'

Rebirth Through Obtaining Acceptance

The Bodhisattva Birth Sutra states: The Buddha said, 'At that time, Macchakhata obtained the Acceptance of the Non-arising of Dharmas. Five hundred laymen and twenty-five laywomen all obtained the ground of non-retrogression and, upon the end of their lives, were all reborn in the pure land of the Buddha of Immeasurable Life (Amitayus Buddha).'

Commentary: Seeking rebirth in the West is for the purpose of realizing the Acceptance of Non-arising and ascending to the ground of non-retrogression. Having already obtained Acceptance and non-retrogression, yet still seeking rebirth, the joy of a Bodhisattva approaching the Tathagata is such. Now, we are bound ordinary beings, our power of acceptance is insufficient, and the causes for regression are limitless. Yet, we do not engrave the Pure Land in our hearts. What is this to be called? This is truly pitiable.

The Second Great Vow

The Bodhisattva's Inner Precepts Sutra states: Bodhisattvas have three vows, the second of which is: 'I vow that upon the end of my life, I will be reborn before Amitabha Buddha.'

Eliminating Offenses Through Buddha Recitation

The Mahaprajnaparamita Sastra states: There were Bodhisattvas who, reflecting on their slander of the Great Prajna, fell into evil paths and, through countless kalpas, even though they cultivated other practices, could not eliminate their offenses. Later, they encountered a knowledgeable teacher who taught them to recite Amitabha Buddha, and then they were able to eliminate their obstacles and transcend to be reborn in the Pure Land.

Commentary: Reciting the Buddha's name once with utmost sincerity eliminates the heavy offenses of eighty billion kalpas. Is this not clear evidence? Why is this so? It is because of utmost sincerity. If it is not utmost sincerity, the offenses will not be eliminated. Do not say that the sage's teachings are unfounded.

Registering Names at the Auspicious Assembly

Chan Master Changlu Ze followed the ancestral model and established the Lotus Flower Auspicious Assembly, universally encouraging Buddha recitation. One night, he dreamed of a person in a black turban and white robes, with a refined and beautiful appearance. He bowed and said, 'I wish to enter your Lotus Flower Auspicious Assembly. Please register my name.' Ze asked, 'What is your name?' He replied, 'Record that it is Universal Wisdom.' Also,

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云家兄普賢亦乞並書。賾覺而檢華嚴離世間品。有二菩薩名。遂以為會首云。

贊曰。凡僧結社。古聖書名甚哉。凈土之非小緣也。良由事出真誠。則冥通靈應。一有偽焉。人世自好者不屑。而況古聖乎。今之所謂佛會者。賾公見之。當爲太息矣。

略舉尊宿

百丈海禪師。馬祖傳道嫡子。萬世叢林大宗。其立法祈禱病僧。化送亡僧。悉歸凈土○黃龍新禪師。參覺老得旨。繼席黃龍。宗風大振而切意凈業。有勸唸佛文。行世令人發哀起信○真歇了禪師。嗣丹霞諄公。洞下一宗。至師大顯。后卓庵補陀。庵名孤絕。專意西方。有凈土說。普勸四眾○慈受深禪師。得法于長蘆信公。專心念佛。謂修行捷徑。無越凈邦。建西方道場。苦口勸眾。翕然化之○石芝曉法師。嗣月堂詢公。洞徹教部。以凈業化人。嘗集大藏諸書。有樂邦文類行世○寂堂元禪師。學禪於密庵杰公。篤行唸佛三昧。感金甲神自天而降。夢紅蓮花從地而出。由是十州蓮宗大行○中峰本禪師。得法于高峰妙公。人仰之如山斗。有懷凈土詩百篇。盛傳於世○王以寧待制。自稱彌陀弟子○晁悅之翰林。答趙子昂書。稱西方凈土是真語實語○陳瓘待制。作延慶寺凈土院記。極贊唸佛○優曇宗主。居廬山東林善法堂。著蓮宗寶鑑。奉旨板行。為凈

【現代漢語翻譯】 現代漢語譯本：云家兄普賢也請求一同署名。賾（Zé，人名）覺察到並查閱《華嚴經·離世間品》，發現其中有兩位菩薩的名字，於是就用這兩位菩薩的名字作為佛會的首領的名字，並記錄下來。

讚語說：凡是僧人結社，古代聖賢記錄名字這件事非常重要啊！凈土法門並非小小的因緣。實在是由於事情出於真誠，就能暗中溝通靈異的感應。如果有一點虛假，世俗中自命清高的人尚且不屑一顧，更何況是古代聖賢呢？現在那些所謂的佛會，賾公如果見到，一定會嘆息吧。

略舉幾位尊宿（Zūnsù，德高望重的僧人）：

百丈海禪師（Bǎizhàng Hǎi Chánshī）：是馬祖（Mǎzǔ，指馬祖道一禪師）傳道的嫡傳弟子，是萬世叢林的大宗師。他所制定的為生病僧人祈禱、火化安葬去世僧人的儀規，都歸向凈土。 黃龍新禪師（Huánglóng Xīn Chánshī）：參訪覺老（Jué lǎo，指覺禪師）而領悟禪旨，繼承黃龍寺的住持之位，使得黃龍宗的宗風大為振興，並且非常注重凈土法門。他寫有勸人唸佛的文章，流傳於世，令人讀後心生悲哀，發起信心。 真歇了禪師（Zhēnxiē Liǎo Chánshī）：是丹霞諄公（Dānxiá Zhūn gōng）的法嗣，屬於洞下宗（Dòngxià zōng）。到了他這一代，洞下宗才得以大顯。後來他在補陀山（Bǔtuó shān）建造庵堂，庵堂的名字叫做孤絕。他專心致志于西方凈土，著有《凈土說》，普遍勸導四眾弟子。 慈受深禪師（Císhòu Shēn Chánshī）：從長蘆信公（Chánglú Xìn gōng）那裡得法，專心念佛。他認為修行最快的途徑，沒有超過往生凈土的。他建造西方道場，苦口婆心地勸導大眾，人們都欣然接受並被他感化。 石芝曉法師（Shízhī Xiǎo Fǎshī）：是月堂詢公（Yuètáng Xún gōng）的法嗣，通達佛教的各個經典。他用凈土法門來教化世人，曾經收集大藏經中的各種書籍，編成《樂邦文類》流傳於世。 寂堂元禪師（Jìtáng Yuán Chánshī）：向密庵杰公（Mì'ān Jié gōng）學習禪法，篤實地修行唸佛三昧。他感應到金甲神從天而降，夢見紅蓮花從地而出。因此，十個州的蓮宗（Liánzōng，凈土宗的別稱）得以大為盛行。 中峰本禪師（Zhōngfēng Běn Chánshī）：從高峰妙公（Gāofēng Miào gōng）那裡得法，人們仰望他如同仰望泰山北斗。他寫有懷念凈土的詩一百篇，廣泛流傳於世。 王以寧待制（Wáng Yǐníng Dàizhì）：自稱是彌陀（Mítuó，阿彌陀佛的簡稱）的弟子。 晁悅之翰林（Cháo Yuèzhī Hànlín）：在回覆趙子昂（Zhào Zǐáng）的信中，稱西方凈土是真語實語。 陳瓘待制（Chén Guàn Dàizhì）：撰寫《延慶寺凈土院記》，極力讚揚唸佛法門。 優曇宗主（Yōután Zōngzhǔ）：居住在廬山東林寺的善法堂，撰寫《蓮宗寶鑑》，奉皇帝的旨意刊印發行，成為凈土宗的重要著作。

【English Translation】 English version: Elder Brother Yun and Puxian (Pǔxián, Samantabhadra Bodhisattva) also requested to co-sign. Ze (Zé, a person's name) noticed and checked the 'Leaving the World' chapter of the Avatamsaka Sutra (Huáyán Jīng), discovering the names of two Bodhisattvas within it. Consequently, he used these two Bodhisattvas' names as the heads of the assembly and recorded them.

The eulogy says: When monks form a society, the ancient sages' recording of names is of utmost importance! The Pure Land (Jìngtǔ) practice is no small matter. It is truly because matters arise from sincerity that they can secretly connect with spiritual responses. If there is even a hint of falsehood, worldly self-proclaimed virtuous people would disdain it, let alone the ancient sages? If Master Ze were to see the so-called Buddhist assemblies of today, he would surely sigh.

Briefly Listing Venerable Elders (Zūnsù, highly respected monks):

Chan Master Baizhang Hai (Bǎizhàng Hǎi Chánshī): He was the direct disciple of Mazu (Mǎzǔ, referring to Chan Master Mazu Daoyi) in transmitting the Dharma and a great master of the monastic community for all generations. The rules he established for praying for sick monks and cremating and burying deceased monks all directed towards the Pure Land. Chan Master Huanglong Xin (Huánglóng Xīn Chánshī): He visited Elder Jue (Jué lǎo, referring to Chan Master Jue) and attained the essence of Chan, succeeding as abbot of Huanglong Temple. He greatly revitalized the Huanglong lineage and paid close attention to Pure Land practices. He wrote an exhortation to recite the Buddha's name, which circulated in the world, causing people to feel sorrow and generate faith. Chan Master Zhenxie Liao (Zhēnxiē Liǎo Chánshī): He was the Dharma heir of Danxia Zhungong (Dānxiá Zhūn gōng), belonging to the Dongxia lineage (Dòngxià zōng). It was through him that the Dongxia lineage became greatly prominent. Later, he built a hermitage on Mount Putuo (Bǔtuó shān), naming the hermitage 'Isolated.' He devoted himself to the Western Pure Land and wrote 'Discourse on the Pure Land,' universally encouraging the fourfold assembly. Chan Master Cishou Shen (Císhòu Shēn Chánshī): He obtained the Dharma from Changlu Xingong (Chánglú Xìn gōng) and wholeheartedly recited the Buddha's name. He believed that the quickest path to cultivation was none other than rebirth in the Pure Land. He built a Western Pure Land retreat, earnestly exhorting the masses, who gladly accepted and were transformed by him. Dharma Master Shizhi Xiao (Shízhī Xiǎo Fǎshī): He was the Dharma heir of Yuetang Xungong (Yuètáng Xún gōng), thoroughly understanding the Buddhist scriptures. He used the Pure Land practice to teach and transform people, and he once collected various books from the Tripitaka, compiling 'Categories of Texts on the Land of Bliss,' which circulated in the world. Chan Master Jitang Yuan (Jìtáng Yuán Chánshī): He studied Chan with Mianjie Gong (Mì'ān Jié gōng), diligently practicing the Samadhi of Buddha Recitation. He sensed a golden-armored deity descending from the sky and dreamed of red lotus flowers emerging from the ground. As a result, the Lotus School (Liánzōng, another name for the Pure Land School) flourished greatly in ten provinces. Chan Master Zhongfeng Ben (Zhōngfēng Běn Chánshī): He obtained the Dharma from Gaofeng Miaogong (Gāofēng Miào gōng), and people looked up to him as they would to Mount Tai and the Big Dipper. He wrote a hundred poems longing for the Pure Land, which were widely circulated in the world. Wang Yining, Vice Minister (Wáng Yǐníng Dàizhì): He called himself a disciple of Amitabha (Mítuó, short for Amitabha Buddha). Chao Yuezhi, Academician of the Hanlin Academy (Cháo Yuèzhī Hànlín): In his reply to Zhao Ziang (Zhào Zǐáng), he stated that the Western Pure Land is true speech and real speech. Chen Guan, Vice Minister (Chén Guàn Dàizhì): He wrote 'Record of the Pure Land Courtyard of Yanqing Temple,' highly praising the practice of Buddha Recitation. Master Youtan (Yōután Zōngzhǔ): Residing in the Good Dharma Hall of Donglin Temple on Mount Lu, he wrote 'Precious Mirror of the Lotus School,' which was printed and distributed by imperial decree, becoming an important work of the Pure Land School.

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土中興云。

贊曰。始百丈。終優曇。歷代尊宿。無不奉行凈土。嗚呼盛哉。

總論

天如禪師謂。今人鄙視凈土。非鄙愚夫愚婦也。是鄙文殊普賢馬鳴龍樹也。吾故集群經。以實其說。或者猶疑菩薩道大。似已不必求生。噫自非位登妙覺。雖等地大聖。不能一日離佛。況其下者乎。蓋嘗譬之爵彌尊。則覲主彌密。彼荷擔挾鋤之輩。侶漁樵以自足。絕望於九重。而囂囂然曰。明主之不足親也。可哂也夫。

生存感應類

鬼不敢啖

佛世有一國。鄰于羅剎。羅剎食人無度。王約自今國人。家專一日。以次送與。勿得枉殺。有奉佛家。止生一子。次當克行。父母哀號。囑令至心念佛。以佛威力。鬼不得近。明晨往視。見子尚在。歡喜將還。自是羅剎之患遂絕。國人慶慕焉。

夢得聰辯

隋南嶽慧思禪師。精心事佛。因夢阿彌陀佛與之說法。自是聰慧過人。辯才無礙。

冤對舍離

唐邵彪。鎮江人。為士人時。夢至一公府。人稱安撫使司。俄而一官人問云。汝知所以不第否。彪對不知。因引彪前行。見大鑊中。煮蛤蜊。作人語。呼彪名彪怖。遂念阿彌陀佛。方啟口。蛤蜊變黃雀飛去。彪后及第。官至安撫。

贊曰。殺生遲其得祿。唸佛解其殺冤。今士

【現代漢語翻譯】 現代漢語譯本 土中興云。

贊曰：開始於百丈禪師，最終到優曇花開。歷代德高望重的僧人，沒有不奉行凈土法門的。啊，多麼興盛啊！

總論

天如禪師說：『現在的人輕視凈土法門，不是輕視那些愚笨的男人女人們，而是輕視文殊菩薩（Manjusri Bodhisattva，智慧的象徵）、普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵）、馬鳴菩薩（Asvaghosa，佛教詩人、哲學家）和龍樹菩薩（Nagarjuna，中觀學派創始人）。』所以我收集眾多佛經，來證實這個說法。或許有人還懷疑菩薩的道行廣大，似乎已經不必求生凈土。唉！如果不是證到妙覺的果位，即使是像等覺菩薩這樣的大聖，也不能一日離開佛。更何況是比他們更低的人呢？這就像爵位越高，覲見君主就越頻繁。那些肩挑背扛的百姓，與漁夫樵夫為伍而自滿，完全斷絕了對朝廷的期望，還喧囂地說：『英明的君主不值得親近。』真是可笑啊！

生存感應類

鬼不敢吃

佛陀在世的時候，有一個國家，與羅剎國（Rakshasa，食人鬼）相鄰。羅剎吃人沒有節制，國王約定從今以後，國內百姓，每家輪流一天，依次送給羅剎吃，不得枉殺。有一戶信佛的人家，只有一個兒子，輪到這天，父母哀號痛哭，囑咐兒子至誠唸佛。憑藉佛的威力，鬼不能靠近。第二天早晨去看，見兒子還在，歡喜地帶他回家。從此，羅剎的禍患就斷絕了，國人都慶幸羨慕。

夢得聰辯

隋朝南嶽慧思禪師（Huisi，天臺宗創始人之一），專心致志地事奉佛。因為夢見阿彌陀佛（Amitabha，西方極樂世界的佛）為他說法，從此聰慧過人，辯才無礙。

冤對舍離

唐朝邵彪，鎮江人。當讀書人的時候，夢見來到一個官府，人們說是安撫使司。一會兒，一個官員問他說：『你知道你為什麼考不中嗎？』邵彪回答不知道。於是那官員就引導邵彪向前走，看見一個大鍋里，煮著蛤蜊，蛤蜊發出人的聲音，呼喊邵彪的名字。邵彪害怕，於是念阿彌陀佛。剛一張口，蛤蜊就變成黃雀飛走了。邵彪後來考中進士，官做到安撫使。

贊曰：殺生會延遲得到俸祿，唸佛能化解殺生的冤仇。現在的讀書人啊，應該深思！

【English Translation】 English version Rising Clouds from the Earth.

Eulogy: Beginning with Baizhang (Baizhang Huaihai, a Chan master of the Tang Dynasty), ending with the blossoming of the Udumbara flower (a rare flower in Buddhism). Venerable monks of all generations have all practiced Pure Land Buddhism. Alas, how prosperous it is!

General Discussion

Chan Master Tianru (Tianru Weize, a Pure Land master of the Yuan Dynasty) said: 'People today despise Pure Land, not the foolish men and women, but Manjusri Bodhisattva (the Bodhisattva of wisdom), Samantabhadra Bodhisattva (the Bodhisattva of great vows), Asvaghosa (a Buddhist poet and philosopher), and Nagarjuna (the founder of the Madhyamaka school).' Therefore, I have gathered many sutras to substantiate this claim. Perhaps some still doubt that the path of a Bodhisattva is vast, and it seems unnecessary to seek rebirth in the Pure Land. Alas! Unless one has attained the state of Wonderful Enlightenment, even great saints like those at the level of Near-Perfect Enlightenment cannot be separated from the Buddha for a single day. How much more so for those below them? It is like the higher the rank, the more frequent the audience with the sovereign. Those who carry burdens and wield hoes, content with the company of fishermen and woodcutters, completely give up hope for the imperial court, and clamorously say: 'The enlightened sovereign is not worth approaching.' How laughable!

Category of Sentient Response

Ghosts Dare Not Devour

During the Buddha's time, there was a country bordering the Rakshasa (a man-eating demon) country. The Rakshasas ate people without restraint. The king decreed that from now on, the people of the country would take turns, one family per day, to be sent to the Rakshasas, and no one should be wrongfully killed. There was a Buddhist family with only one son. When their turn came, the parents wailed and wept, instructing their son to sincerely recite the Buddha's name. By the power of the Buddha, the ghosts could not approach. The next morning, they went to check and saw that their son was still there. Joyfully, they took him home. From then on, the calamity of the Rakshasas was eradicated, and the people of the country rejoiced and admired.

Dreaming of Intelligence and Eloquence

During the Sui Dynasty, Chan Master Huisi (one of the founders of the Tiantai school) of Mount Nanyue wholeheartedly served the Buddha. Because he dreamed that Amitabha Buddha (the Buddha of the Western Pure Land) was expounding the Dharma to him, he became exceptionally intelligent and had unimpeded eloquence.

Enemies Abandon

During the Tang Dynasty, Shao Biao, a native of Zhenjiang, dreamed of arriving at a government office when he was a scholar. People said it was the Pacification Commissioner's Office. After a while, an official asked him, 'Do you know why you have not passed the imperial examination?' Shao Biao replied that he did not know. Then the official led Shao Biao forward and saw a large pot in which clams were being boiled. The clams spoke in human voices, calling Shao Biao's name. Shao Biao was frightened and recited Amitabha Buddha's name. As soon as he opened his mouth, the clams transformed into yellow sparrows and flew away. Shao Biao later passed the imperial examination and became a Pacification Commissioner.

Eulogy: Killing delays one's attainment of officialdom, reciting the Buddha's name resolves the karmic debts of killing. Scholars of today should deeply contemplate this!

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人以牲牢。乞祐于鬼神。而不知持萬德之洪名。其為計亦左矣。愿三獻連城者。識此于鐵硯之側。

夫婦見佛

宋葛濟之。句容人。稚川后也。世事仙學。妻紀氏。獨精誠唸佛。元嘉十三年。方在機杼。忽覺空中清明。因投杼仰瞻四表。見西方有佛現身。寶蓋幢幡映蔽雲漢。喜曰。經言。無量壽佛。其即此耶。面佛作禮。濟之驚異。就之。紀氏指示佛所。濟之亦見半身。俄而隱沒。祥雲五彩親里咸睹焉。自是多歸佛法矣。

卻鬼不現

宋陳企。龍舒人。嘗殺人。后見鬼現。企大怖。急念阿彌陀佛。鬼不得近。因唸佛不已。鬼遂不現。

贊曰。負命之鬼。云何唸佛。而得卻之。良以阿彌陀佛。功德威神。不可思議。一稱其名。鬼獲超濟。故不現耳。豈尋常禁咒。驅逐此耶。

薦拔亡靈

宋張繼祖。鎮江人。信西方凈土。乳母死。多爲念佛追薦。一夕夢。母來謝云。荷君唸佛。已生善趣。

睡寢得安

宋劉仲慧。湖州長興人。患夜夢恐怖。有教以唸佛者。遂至誠高念一百八遍。然後就寢。當夜神魂晏然。自是繼念不輟。

贊曰。古人喻睡眠。為小死。此語最善。蓋夢寐之顛倒。較生死之昏迷幾何而寢息神安。命盡之時。庶稍稍有自由分。善導大師。教人臨

【現代漢語翻譯】 現代漢語譯本 人們用牲畜祭祀，向鬼神祈求庇佑，卻不知道持誦包含萬種功德的洪名（指阿彌陀佛的名號），這種做法實在是大錯特錯。希望那些想要用三座城池換取和氏璧的人，能在鐵硯旁邊認識到這一點。 宋朝的葛濟之，是句容人，是稚川（指葛洪）的後代。世代從事仙學。他的妻子紀氏，獨自精誠唸佛。元嘉十三年，紀氏正在織布，忽然覺得空中清明。於是放下織布的梭子，抬頭觀看四方，看見西方有佛現身，寶蓋幢幡映照遮蔽了雲漢。她高興地說：『經書上說，無量壽佛（阿彌陀佛的別稱），大概就是這位佛吧。』於是面向佛作禮。葛濟之感到驚異，走過去看。紀氏指給他看佛所在的位置，葛濟之也看見了佛的半身，不久佛就隱沒了。祥雲五彩，鄰里都看見了。從此以後，葛濟之也更多地歸向佛法了。 宋朝的陳企，是龍舒人，曾經殺過人。後來看見鬼出現。陳企非常害怕，急忙念阿彌陀佛。鬼不能靠近他。於是陳企不停地念佛，鬼就不再出現了。 讚語說：揹負人命的鬼，為什麼唸佛就能使它退卻呢？這是因為阿彌陀佛的功德威神，不可思議。只要稱念一聲他的名號，鬼就能得到超度濟拔，所以就不再出現了。難道是尋常的禁咒，能夠驅逐這樣的鬼嗎？ 宋朝的張繼祖，是鎮江人，相信西方凈土。他的乳母去世后，他多次為乳母唸佛追薦。一天晚上，他夢見乳母來感謝他說：『承蒙您為我念佛，我已經往生到善道了。』 宋朝的劉仲慧，是湖州長興人，患有夜裡做噩夢的毛病。有人教他念佛，於是他至誠地高聲念一百零八遍佛號，然後睡覺。當晚神魂安寧。從此以後，他堅持唸佛不停止。 讚語說：古人把睡眠比喻為小死，這句話說得最好。因為夢中的顛倒，和生死中的昏迷相比，又差多少呢？如果睡眠時神志能夠安定，那麼在壽命終結的時候，或許還能稍微有些自主的把握。善導大師，教導人們臨

【English Translation】 English version People use sacrificial offerings to seek blessings from ghosts and spirits, but they do not know to uphold the great name (referring to the name of Amitabha Buddha) that contains myriad virtues. Their plan is truly misguided. It is hoped that those who would exchange three cities for the jade of He, can recognize this beside their iron inkstones. During the Song Dynasty, Ge Jizhi, from Jurong, was a descendant of Zhichuan (referring to Ge Hong). His family practiced the study of immortals. His wife, Ji Shi, diligently and sincerely recited the Buddha's name. In the thirteenth year of Yuanjia, while Ji Shi was weaving, she suddenly felt the air clear and bright. She put down her shuttle and looked up in all directions, seeing a Buddha manifest in the West, with jeweled canopies and banners illuminating and obscuring the Milky Way. She rejoiced and said, 'The scriptures say, 'Immeasurable Life Buddha' (another name for Amitabha Buddha), could this be him?' She faced the Buddha and made obeisance. Ge Jizhi was astonished and went to her. Ji Shi pointed out the location of the Buddha, and Ge Jizhi also saw half of the Buddha's body. Soon after, the Buddha disappeared. Auspicious clouds of five colors were witnessed by all the neighbors. From then on, Ge Jizhi also turned more towards the Buddha Dharma. During the Song Dynasty, Chen Qi, from Longshu, had once killed someone. Later, he saw a ghost appear. Chen Qi was terrified and hurriedly recited Amitabha Buddha's name. The ghost could not approach him. So Chen Qi continued to recite the Buddha's name, and the ghost disappeared. The eulogy says: Why can a ghost burdened with a human life be repelled by reciting the Buddha's name? This is because the merit and power of Amitabha Buddha are inconceivable. With just one recitation of his name, the ghost can be delivered and saved, so it no longer appears. Could ordinary incantations and spells drive away such a ghost? During the Song Dynasty, Zhang Jizu, from Zhenjiang, believed in the Western Pure Land. After his wet nurse died, he repeatedly recited the Buddha's name to dedicate merit to her. One night, he dreamed that his wet nurse came to thank him, saying, 'Thanks to your recitation of the Buddha's name for me, I have already been reborn in a good realm.' During the Song Dynasty, Liu Zhonghui, from Changxing in Huzhou, suffered from nightmares. Someone taught him to recite the Buddha's name, so he sincerely and loudly recited the Buddha's name one hundred and eight times before going to bed. That night, his spirit was peaceful. From then on, he continued to recite the Buddha's name without stopping. The eulogy says: The ancients compared sleep to a small death. This saying is most apt. For how much difference is there between the confusion in dreams and the confusion in life and death? If one's spirit can be peaceful during sleep, then at the end of one's life, one may have a little more freedom and control. Great Master Shandao taught people to face

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睡入觀。良有以哉。

病目重明

宋阮念三嫂者。懷寧農婦也。雙目將盲。常唸佛不絕。遂得明朗。

又

柴氏女雙瞽。唸佛三年。精勤不替。雙目重明如故。

贊曰。彌陀光明。無量照十方國。茍至心憶念。就使肉睛不朗。當必心目洞開。而今時瞽者。往往作師巫。造殺業。是謂從冥入冥。終無時得睹天日矣。嗟乎。吾安能以此。普告盡世之盲人乎。

瘧疾不作

宋李子清。久患瘧。龍舒居士。教以臨發之時。專志唸佛。然後服藥。子清信而行之。當日減半。次日復念。遂全愈自是篤信念佛。

舍利迸現

宋贛州廉中大夫恭人。繡丈六阿彌陀佛。方及半。忽有舍利。現彩縷中。舉宅驚歎。

又

真州鐘離少師夫人任氏。刻阿彌陀佛像。高四寸八分。龕室甚嚴。常頂戴行道。像眉間忽現舍利。大如黍米。光彩照人。

治病皆愈

宋秀州一僧。常念阿彌陀佛。為人治病。病者請治輒愈。州人敬信如佛。

俘囚脫難

元至正十五年冬。張士誠攻湖州。江浙丞相與戰。獲四十人。囚檻送官。夜宿西湖鳥窠寺。適大猷謀禪師。徐步廓下。囚者見師。神觀閑雅。持誦不輟。因告曰。長老救我。師曰。我不能救。但至誠念南無救苦

【現代漢語翻譯】 現代漢語譯本：

睡入觀。真是很有道理啊。

病目重明

宋朝的阮念三嫂，是懷寧的農婦。雙眼快要瞎了，經常唸佛不停，於是眼睛就明亮起來了。

又

柴氏的女兒雙目失明，唸佛三年，精進勤奮不懈怠，雙眼重新明亮如初。

贊曰：阿彌陀佛（Amitabha）的光明，無量地照耀十方世界。如果至誠憶念，即使肉眼昏花，也必定心眼洞開。而現在那些瞎子，往往去做師巫，造作殺業，這叫做從黑暗進入黑暗，終究沒有機會見到天日啊。唉！我怎麼能把這個道理，普遍地告訴世上所有的盲人呢？

瘧疾不作

宋朝的李子清，長期患瘧疾。龍舒居士，教他每次發病的時候，專心致志地念佛，然後吃藥。李子清相信並照著做，當天就減輕了一半，第二天繼續唸佛，於是就完全痊癒了，從此篤信佛法。

舍利迸現

宋朝贛州廉中大夫的夫人，繡制丈六高的阿彌陀佛（Amitabha）像，剛繡到一半，忽然有舍利（Śarīra，佛教聖物）出現在彩色的絲線中，全家都驚歎不已。

又

真州鐘離少師的夫人任氏，雕刻阿彌陀佛（Amitabha）像，高四寸八分，佛龕非常莊嚴。經常頂戴佛像繞佛行走，佛像眉間忽然出現舍利（Śarīra，佛教聖物），大如黍米，光彩照人。

治病皆愈

宋朝秀州的一位僧人，經常念阿彌陀佛（Amitabha），為人治病，病人請他治療就痊癒。州里的人敬信他如同佛一樣。

俘囚脫難

元朝至正十五年冬天，張士誠攻打湖州，江浙丞相與他作戰，抓獲了四十人，囚禁在囚車裡送往官府。晚上住在西湖鳥窠寺。正好大猷謀禪師，慢慢地在圍墻下走動，囚犯們看見禪師，覺得他神態安詳文雅，持誦佛號不停，於是告訴他說：『長老救救我們！』禪師說：『我不能救你們，只要至誠念南無救苦（Namo Jiuku）』

【English Translation】 English version:

Sleeping into contemplation. It is indeed reasonable.

Eyesight Restored

During the Song Dynasty, the third sister-in-law of Ruan Nian, a farmer's wife from Huaining, was on the verge of blindness. She constantly chanted the Buddha's name without ceasing, and as a result, her eyes became clear and bright.

Also

The daughter of the Chai family was blind in both eyes. She chanted the Buddha's name for three years, diligently and tirelessly, and her eyes regained their original clarity.

Praise: Amitabha's (Amitabha) light shines limitlessly upon the ten directions. If one sincerely remembers and recites his name, even if one's physical eyes are dim, one's mind's eye will surely open wide. But those blind people of today often become shamans and create murderous karma. This is called going from darkness into darkness, and they will never have the chance to see the light of day. Alas! How can I universally proclaim this truth to all the blind people in the world?

Malaria Ceases

During the Song Dynasty, Li Ziqing suffered from malaria for a long time. The Layman of Longshu taught him to focus his mind on chanting the Buddha's name whenever an attack was about to occur, and then take medicine. Li Ziqing believed and acted accordingly. On that day, the attacks were reduced by half, and the next day he continued chanting, and he was completely cured. From then on, he firmly believed in Buddhism.

Śarīra Appears

During the Song Dynasty, the wife of Lian Zhong, a Grand Master of the Gān Prefecture, was embroidering a sixteen-foot-tall image of Amitabha (Amitabha). When she had completed half of it, suddenly a Śarīra (Śarīra, Buddhist relics) appeared in the colored threads, and the whole household was amazed.

Also

Madam Ren, the wife of Junior Preceptor Zhongli of Zhenzhou, carved an image of Amitabha (Amitabha) four inches and eight fen tall. The shrine was very solemn. She often carried the image on her head while circumambulating. Suddenly, a Śarīra (Śarīra, Buddhist relics), as large as a millet grain, appeared between the eyebrows of the image, radiating light.

All Illnesses Cured

A monk from Xiuzhou during the Song Dynasty constantly chanted Amitabha's (Amitabha) name and healed people's illnesses. Those who asked for his help were always cured. The people of the prefecture revered and believed in him as if he were a Buddha.

Captives Escape

In the winter of the fifteenth year of the Zhizheng era of the Yuan Dynasty, Zhang Shicheng attacked Huzhou. The Prime Minister of Jiangzhe fought against him and captured forty people, who were imprisoned in cages and sent to the authorities. They spent the night at Bird's Nest Temple in West Lake. It happened that Chan Master Da Youmou was slowly walking along the wall. The prisoners saw the Chan Master, and felt that his demeanor was peaceful and elegant, and that he was constantly chanting. So they said to him, 'Elder, save us!' The Chan Master said, 'I cannot save you, but if you sincerely chant Namo Jiuku (Namo Jiuku)'

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救難阿彌陀佛。卻救得爾曹也。中有三人。信受其語。念不絕口。天曉發囚。易枷鎖。偶至三人。刑具不足。惟系以繩耳。既而審鞠。乃良民被虜者。遂得釋。

贊曰。普門品云。或囚禁枷鎖。手足被杻械。念彼觀音力。釋然得解脫。古今人信之矣。唸佛解脫。人或未信。此狃於常見也。佛之威神。更超菩薩。不知其幾。爾不見。斫截手足。念釋迦如來。而四體重生乎。肢截尚可重生。何有于杻械。而信之者寡。吾故表而出之。

總論

唸佛法門。人知為亡歿之歸宿。而不知生存之利益。是故聞持咒得靈通。即改而持咒。聞講演得聰辯。即改而講演。聞營造得福報。聞齋會得人緣。乃至聞攝養得長壽。種種變易。曾無執持。安在其一心不亂。而望凈業之有成耶。吾故集此。姑以斷時人之外慕。據實而論。求生凈土。本為成佛度生。既非圖身後之樂。復何計身前之利與否哉。

往生集卷之三(終)

西方有佛。開法藏於六八。正覺積功唱寶號于彌陀。恒演大光。普塞惡道。廣放智眼。滅此昏盲。瑤林矗地。珠寶麗空。池流八德。華髮眾光。身土微妙全是不二矣。蓋寶地雖研。實不離當處。且神識雖去。曾不出自心。修有上下。益該淺深。若信之則甚近而不遠。若迷之則增遠而無人。誠信

【現代漢語翻譯】 現代漢語譯本： 救難阿彌陀佛（Amitabha Buddha，意為救助苦難的阿彌陀佛），確實能夠救助你們這些人。其中有三個人，相信並接受了這句話，不停地念誦佛號。天亮時，官府要發配囚犯，更換他們的枷鎖。偶然到了這三個人這裡，刑具不夠用，就只用繩子捆綁了他們。之後經過審問，才知道他們是被擄掠的良民，於是就被釋放了。

讚語說：『《普門品》中說：或者被囚禁、戴著枷鎖，手腳被刑具束縛，唸誦觀音（Avalokiteshvara）的力量，就能立刻得到解脫。』古今的人都相信這句話。唸佛能夠解脫，人們或許不相信，這是因為拘泥於常見的道理。佛的威神力量，更是超越菩薩，不知道多少倍。你難道沒聽說過，被砍斷手腳的人，唸誦釋迦如來（Shakyamuni Tathagata），而四肢重新生長的事情嗎？肢體被砍斷尚且可以重生，何況是小小的刑具呢？但是相信的人很少，所以我特意把它表彰出來。

總論： 唸佛法門，人們只知道是亡故之人的歸宿，卻不知道對活著的人也有利益。因此，聽說持咒能夠得到靈驗，就改去持咒；聽說講演能夠得到聰慧辯才，就改去講演；聽說營造可以得到福報，聽說齋會可以得到人緣，甚至聽說攝生保養可以得到長壽，種種改變，沒有一樣是堅持的。這樣怎麼能達到一心不亂，而期望凈業能夠成就呢？所以我收集這些事例，姑且用來斷絕世人向外追求的心。根據實際情況來說，求生凈土，本來是爲了成佛度化眾生，既然不是爲了圖謀死後的快樂，又何必計較生前的利益與否呢？

《往生集》卷之三（完）

西方有佛，在六八時節開啟法藏。正覺積功德，唱出阿彌陀佛的寶號。恒常演說大光明，普遍堵塞惡道。廣放智慧之眼，滅除這昏暗盲昧。瑤林聳立於大地，珠寶點綴于天空。池水流淌著八功德水，蓮花散發著各種光芒。身土的微妙境界完全是不二的。要知道，寶地雖然遙遠，實際上不離當下之處。而且神識雖然離去，也從未超出自己的心。修行有高下之分，利益涵蓋淺深。如果相信它，就非常近而不遙遠；如果迷惑它，就更加遙遠而無人到達。真誠地相信吧。

【English Translation】 English version: 'Saving-from-Difficulty Amitabha Buddha' (Amitabha Buddha, meaning the Amitabha Buddha who saves from suffering), can indeed save you people. Among them, there were three people who believed and accepted this saying, reciting the Buddha's name incessantly. At dawn, the government was to send away the prisoners, replacing their shackles. By chance, when they arrived at these three people, there were not enough instruments of torture, so they were only tied with ropes. Later, after interrogation, it was discovered that they were good people who had been captured, and so they were released.

The eulogy says: 'The Universal Gate Chapter says: Either imprisoned, wearing shackles, with hands and feet bound by instruments of torture, reciting the power of Avalokiteshvara (觀音), one can immediately obtain liberation.' People of ancient and modern times have believed this saying. That reciting the Buddha's name can liberate, people may not believe, this is because they are attached to common sense. The majestic and divine power of the Buddha surpasses even that of Bodhisattvas, by who knows how many times. Have you not heard that those whose hands and feet have been cut off, reciting Shakyamuni Tathagata (釋迦如來), and their four limbs were reborn? Limbs can be reborn even after being cut off, so what is there to shackles? But few believe it, so I especially bring it to light.

General Discussion: The Dharma-door of reciting the Buddha's name, people only know as the destination of the deceased, but do not know its benefits for the living. Therefore, upon hearing that holding mantras can obtain miraculous effects, they change to holding mantras; upon hearing that lecturing can obtain intelligence and eloquence, they change to lecturing; upon hearing that construction can obtain blessings, upon hearing that vegetarian feasts can obtain popularity, and even upon hearing that nourishing life can obtain longevity, they change in various ways, without holding onto anything. How can they achieve single-mindedness and expect the accomplishment of pure karma? Therefore, I have collected these examples, to temporarily cut off people's outward-seeking minds. Speaking truthfully, seeking rebirth in the Pure Land is originally for the sake of becoming a Buddha and liberating sentient beings, since it is not for seeking pleasure after death, why bother calculating the benefits or disadvantages before death?

Collection on Rebirth, Volume 3 (End)

In the West, there is a Buddha who opens the Dharma treasury at the time of six eights. The Rightly Enlightened One accumulates merit and sings the precious name of Amitabha Buddha. Constantly expounding great light, universally blocking evil paths. Broadly releasing the eyes of wisdom, extinguishing this dark blindness. Jeweled forests stand tall on the earth, jewels adorn the sky. Ponds flow with the eight meritorious waters, lotuses emit various lights. The subtle realms of body and land are completely non-dual. Know that although the jeweled land is distant, it is actually not apart from the present place. And although the consciousness departs, it has never gone beyond one's own mind. Cultivation has high and low levels, and benefits cover the shallow and deep. If you believe it, it is very near and not far; if you are deluded by it, it becomes more distant and no one can reach it. Believe sincerely.

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深行至者。剎那超于苦海。盍咄聲念甘永迷矣。今也志一而不撓。為諸善之母。無乃純粹而無雜。為眾行之本故。修凈業者。所以務本也。其本立而道生。惟唸佛三昧歟。縱向塵緣。連乎無傾。若遇業風。確乎不拔矣。古有言。凈土往生萬牛不能挽焉。深信之功。往生之用。德高易進至矣。盡矣。爰有一大德。號蓮池禪師。姓沈氏。古杭人。法諱上袾下宏。生而穎異。世味澹如。少游黌校。有聲而已。覺世無常。年三十一而傾心於至道。投于無門洞性天理和尚。祝髮乞于昭慶寺無塵玉律師。受具簟瓢只杖。遊學諸方。遍參知識。宗教精通。晚居於云棲。遙踵伏虎跡。專興蓮宗。慕惠遠之風。唸佛往生。超耀昔日見。著述有部。今秉其一也。以此書行於世。先哲有孝。後學有助。古云。見賢思齊。予今依之功身。嗚呼。高己而蔑如于凈土。得恥于當時。招苦於來際。殊告修凈業者。上慎旃哉。代代前賢事蹟。往往雖載傳錄焉。知來者靡曠。其人該羅別錄。芟繁補闕。類成九種。增廣新聞間。作之贊。發其隱義。緇素並列。隱顯畢收。可謂融鉺鐺釵釧于釜。會江河淮濟於一海矣。予雖學術空疏。後生有恥。加倭點。及未闋繡良。梓行後世。觀之者。務進悟之者。深信愿共登三藐之山。入薩云之海云。

慶安歲次壬辰

【現代漢語翻譯】 現代漢語譯本 深入修行的人，剎那間就能超越苦海。為何還要沉溺於『盍咄』（hedduo, 禪宗術語，表示棒喝）之聲，永遠迷失呢？如今，專心致志而不動搖，是諸善的母親；純粹而沒有雜念，是各種行為的根本。所以，修習凈業的人，就是要致力於根本。根本確立了，道自然產生。這根本就是念佛三昧啊！縱然身處塵世的種種因緣，也難以動搖。如果遇到業力的風，就確實無法自拔了。古人有話說：『凈土往生，萬牛也不能拉回。』深信的功德，往生的作用，德行高尚就容易達到，真是到了極點了！ 從前有一位大德，號稱蓮池禪師（Lianchi Chanshi, 明代高僧），姓沈（Shen），是古杭州（Hangzhou）人。法號為上袾（Zhu）下宏（Hong）。他天資聰穎，對世俗的滋味看得很淡。年輕時在學校讀書，只是爲了應付而已。覺悟到世事無常，三十一歲時傾心於至高的佛道，投奔無門洞性天理和尚（Wumen Dongxing Tianli Heshang），剃度出家，並向昭慶寺的無塵玉律師（Wuchen Yu Lushi）乞求受戒。他只帶著竹蓆和枴杖，遊學四方，遍訪名師，精通宗教義理。晚年居住在云棲（Yunqi），遙遙追隨伏虎（Fuhu）的足跡，專門弘揚蓮宗（Lianzong, 凈土宗的別稱）。他仰慕慧遠（Huiyuan, 東晉高僧，凈土宗初祖）的風範，唸佛求往生，超越了昔日的見解。他的著作有很多部，現在採用其中的一部。用這本書來流傳於世，先輩哲人有孝道，後輩學人有幫助。古人說：『見到賢人就想向他看齊。』我現在依此來修身。唉！抬高自己而輕視凈土，當時會感到羞恥，將來會招來痛苦。特別告誡修習凈業的人，要謹慎啊！ 歷代前賢的事蹟，往往記載在傳記中。知道未來的人不會感到空虛，因為這本書涵蓋了各種內容。我刪除了繁瑣的部分，補充了缺失的部分，分類整理成九種，增加了新聞軼事，並作了讚語，闡發了其中的隱義。僧俗並列，隱顯兼收，可以說是把金銀首飾熔化在同一個鍋里，把長江、黃河、淮河、濟水匯聚到同一個大海里了！我雖然學識淺薄，但作為後輩學人，感到慚愧，所以加上標點，並補全了未完成的繡品，刊行於世。看到這本書的人，要努力精進；領悟這本書的人，要深信不疑，共同登上三藐三菩提（Sanmiaosanputi, 無上正等正覺）之山，進入薩婆若（Sarvajna, 一切智）之海啊！ 慶安（Qing'an）壬辰年

【English Translation】 English version Those who practice deeply transcend the sea of suffering in an instant. Why linger in the sound of 'hedduo' (喝咄, a Chan Buddhist term for a sharp shout or strike to awaken a student) and be forever lost? Now, being single-minded and unwavering is the mother of all virtues; being pure and without impurities is the foundation of all actions. Therefore, those who cultivate Pure Land practice must devote themselves to the root. When the root is established, the path naturally arises. This root is none other than the Samadhi of Buddha Recitation! Even if one is entangled in worldly affairs, it is difficult to shake. If one encounters the wind of karma, one will surely be unable to extricate oneself. The ancients said, 'Once destined for rebirth in the Pure Land, ten thousand oxen cannot pull you back.' The merit of deep faith, the effect of rebirth, is easily attained by those of high virtue, reaching the ultimate! In the past, there was a great virtuous one, known as Zen Master Lianchi (Lianchi Chanshi, a prominent monk of the Ming Dynasty), whose surname was Shen (沈), and was from ancient Hangzhou (杭州). His Dharma name was Zhu (袾) Hong (宏). He was born intelligent and had a detached view of worldly pleasures. In his youth, he attended school merely to fulfill obligations. Realizing the impermanence of the world, at the age of thirty-one, he devoted himself to the supreme path of Buddhism, taking refuge with Abbot Wumen Dongxing Tianli (無門洞性天理和尚), shaved his head, and begged for ordination from Vinaya Master Wuchen Yu (無塵玉律師) at Zhaoqing Temple (昭慶寺). Carrying only a bamboo mat and a staff, he traveled and studied in various places, widely consulting knowledgeable teachers, and became proficient in religious doctrines. In his later years, he resided in Yunqi (云棲), remotely following the footsteps of Fuhu (伏虎), and dedicated himself to promoting the Lotus School (Lianzong, another name for Pure Land Buddhism). He admired the example of Huiyuan (慧遠, a prominent monk of the Eastern Jin Dynasty, the first patriarch of Pure Land Buddhism), reciting the Buddha's name seeking rebirth, surpassing past views. He authored many works, and this is one of them. By circulating this book in the world, ancestors have filial piety, and later learners have assistance. The ancients said, 'When you see a virtuous person, think of emulating them.' I now rely on this to cultivate myself. Alas! To elevate oneself while belittling the Pure Land will bring shame at the time and invite suffering in the future. I especially advise those who cultivate Pure Land practice to be cautious! The deeds of past virtuous predecessors are often recorded in biographies. Those who know the future will not feel empty, because this book covers various contents. I have removed the tedious parts, supplemented the missing parts, classified and organized them into nine categories, added news anecdotes, and made praises, expounding the hidden meanings. Monastics and laypeople are listed together, the hidden and the manifest are all included. It can be said that it melts gold and silver ornaments in the same pot, and gathers the Yangtze River, the Yellow River, the Huai River, and the Ji River into the same sea! Although my knowledge is shallow, as a junior learner, I feel ashamed, so I added punctuation and completed the unfinished embroidery, publishing it to the world. Those who see this book should strive to progress; those who understand this book should have deep faith, and together ascend the mountain of Samyak-sambodhi (三藐三菩提, Unsurpassed Perfect Enlightenment) and enter the sea of Sarvajna (Sarvajna, All-Knowing)! Qing'an (慶安) year of Ren Chen

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夷則自恣日

遊方軒　釋子　慧竟　謹跋

【現代漢語翻譯】 現代漢語譯本： 夷則自恣日（Yize Zizi Ri）：夷則月（農曆七月）的僧眾自恣日。

遊方軒（Youfang Xuan） 釋子（Shizi） 慧竟（Hui Jing） 謹跋

【English Translation】 English version: Yize Zizi Ri: The day of self-surrender for monks in the Yize month (the seventh month of the lunar calendar).

Respectfully inscribed by Hui Jing, a Shizi (釋子, Buddhist monk) of Youfang Xuan.

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