X78n1546_新修往生傳
卍新續藏第 78 冊 No. 1546 新修往生傳
No. 1546-A 新修凈土往生傳序
眾生心凈。則佛土凈。法性無生。而無不生。有佛世尊。今現說法。在極樂國。號阿彌陀。緣勝劫長。悲深愿大。無邊際光明攝受。不思議凈妙莊嚴。珠網麗空。瑤林矗地。池涵八德。蓮發四光。韻天樂於六時。散裓花于億剎。諸佛共贊。十方來歸。彌陀心內眾生。新々攝化。眾生心中凈土。念々往生。質托寶蓮。不離當處。神超多剎。豈出自心。如鏡含萬像。而無有去來。如月印千江。而本非升降。被圓頓機。則背一生補處。開方便門。則有九品階差。念本性之無量光。本來無念。生唯心之安養國。真實無生。解脫苦輪。十念示超于寶地。會歸實際。二乘終證於菩提。如大舟載石。而遂免沉淪。若順風揚帆。而終無留難。悟之則甚近而不遠。迷之則易往而無人。差夫。學寡障多。疑深觀淺。行為權小。聞若存已。則是以馬鳴龍樹為未然。天臺智覺為不達。不信當授菩提記。不肯頓生如來家。籠鳥曰衍魚翻為淤戲。隙駒風燭。妄計久長。虛受一報身。枉投諸苦趣。豈知。大雄贊勸。金口丁寧。侶聖賢于剎那。具相好於俄頃。樂受則永拋五濁。悲增則四(［考］四恐回)救三塗。於此不知。是為可憫
【現代漢語翻譯】 現代漢語譯本 《新修凈土往生傳序》 眾生的心清凈，那麼佛土也就清凈。法性本無生滅，但又無所不生。有佛世尊，如今正在說法，在極樂世界，名號為阿彌陀（Amitabha，意為無量光）。因緣殊勝，劫數漫長，悲心深重，願力宏大，以無邊際的光明攝受眾生，以不可思議的清凈美妙莊嚴佛土。珠網懸掛在空中，美玉般的樹林聳立於大地。池水充滿八功德，蓮花綻放四種光芒。天樂在六個時辰奏響，花朵散落在無數的剎土。諸佛共同讚歎，十方眾生前來歸依。阿彌陀佛心中所念的眾生，時時刻刻都在被攝受教化；眾生心中所想的凈土，唸唸之間都在往生。神識寄託在寶蓮之中，不離開當下之處，神識卻能超越無數剎土，難道不是出自於自心嗎？如同鏡子映照萬物，而萬物並沒有來去；如同月亮倒映在千江之中，而月亮本身並沒有升降。被圓頓之機所感應，就能超越一生補處（一生補處菩薩，指下一生即可成佛的菩薩）；開啟方便之門，就有九品往生的差別。唸誦本性中的無量光，本來就沒有念頭；往生唯心所現的安養國土（安養，指極樂世界），實際上並沒有真正的生。解脫痛苦的輪迴，十念就能顯示超越到寶地；會歸到實際理地，二乘（聲聞和緣覺）最終也能證得菩提。如同用大船載石頭，就能免於沉淪；如同順風揚帆，最終不會有阻礙。領悟了，就覺得凈土非常近而不遠；迷惑了，就覺得容易前往卻沒有人接引。可嘆啊！學識淺薄，業障深重，疑惑很深，觀想很淺，行為權巧而狹小，聽聞佛法卻像儲存舊物一樣。這樣就是認為馬鳴（Asvaghosa）龍樹（Nagarjuna）還沒有到來，天臺智者（智顗）還沒有通達。不相信自己會被授記成佛，不肯立刻往生到如來之家。如同籠中之鳥，池中之魚，把短暫的時間當成永久。虛度這一報身，白白地投入到各種痛苦的境地。哪裡知道，大雄（釋迦牟尼佛）讚歎勸勉，金口再三叮嚀，與聖賢為伴只在剎那之間，具足相好莊嚴只在頃刻之間。往生極樂就能永遠拋棄五濁惡世，悲心增長就能救度三塗之苦。對於這些道理不明白，真是太可憐了！ English version 《Newly Compiled Biographies of Rebirth in the Pure Land - Preface》 When the minds of sentient beings are pure, then the Buddha lands are pure. The nature of Dharma is without birth, yet there is nothing that is not born. There is the World-Honored One, now present and expounding the Dharma, in the Land of Ultimate Bliss, named Amitabha (Amitabha, meaning immeasurable light). His karmic connections are supreme and his kalpas long, his compassion profound and his vows vast. With boundless light, he receives and embraces all. His pure and wondrous adornments are inconceivable. Jeweled nets adorn the sky, and jade forests stand tall on the earth. Ponds are filled with the eight virtues, and lotuses emit four kinds of light. Heavenly music plays at six periods of the day, and flowers are scattered over countless lands. All Buddhas praise him together, and beings from the ten directions come to take refuge. The sentient beings within Amitabha's heart are constantly being transformed and taught. The Pure Land within the hearts of sentient beings is being reborn into moment by moment. Entrusting their essence to precious lotuses, they do not leave their present place, yet their spirits transcend countless lands. How could this not originate from their own minds? Like a mirror reflecting myriad images, yet there is no coming or going. Like the moon reflected in a thousand rivers, yet it does not actually rise or fall. When touched by the perfect and sudden teaching, one can surpass the stage of 'Awaiting One Birth' (Awaiting One Birth Bodhisattva, referring to a Bodhisattva who will become a Buddha in the next life). Opening the gate of expedient means, there are nine grades of rebirth. Reciting the immeasurable light of one's inherent nature, there is originally no recitation. Being born in the Land of Peace and Nourishment (Peace and Nourishment, referring to the Land of Ultimate Bliss) of the mind-only, there is truly no birth. Liberating from the wheel of suffering, ten recitations reveal transcendence to the precious land. Converging to the realm of reality, the two vehicles (Sravakas and Pratyekabuddhas) will ultimately attain Bodhi. Like a large boat carrying stones, one can avoid sinking. Like hoisting sails in a favorable wind, there will ultimately be no obstacles. If one awakens to it, it is very near and not far. If one is deluded, it is easy to go but no one receives you. Alas! Learning is scarce, and obstacles are many. Doubt is deep, and contemplation is shallow. Actions are expedient and small. Hearing the Dharma is like preserving old things. This is to consider Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) as not yet arrived, and Zhiyi of Tiantai (Zhiyi) as not yet understanding. Not believing that one will be predicted to attain Buddhahood, not willing to be born immediately into the family of the Tathagata. Like a caged bird or a fish in a pond, mistaking a fleeting moment for eternity. Vainly receiving this one body, pointlessly throwing oneself into various realms of suffering. How can one not know that the Great Hero (Sakyamuni Buddha) praises and exhorts, and his golden mouth repeatedly urges, that being with sages and worthies is only in an instant, and possessing excellent marks and adornments is only in a moment. Rejoicing in acceptance, one can forever cast aside the five turbidities. Increasing compassion, one can save the three lower realms. To not understand these principles is truly pitiable!
【English Translation】 Modern Chinese Translation 《Preface to the Newly Revised Biographies of Rebirth in Pure Land》 When the minds of sentient beings are pure, then the Buddha lands are also pure. The nature of Dharma is inherently without birth or death, yet there is nothing that is not born. There is the World-Honored One, now expounding the Dharma in the Land of Ultimate Bliss, whose name is Amitabha (Amitabha, meaning immeasurable light). His karmic connections are supreme, his kalpas are long, his compassionate heart is profound, and his vows are vast. He receives sentient beings with boundless light and adorns his Buddha land with inconceivable purity and beauty. Jeweled nets hang in the air, and jade-like forests stand tall on the earth. The ponds are filled with the eight merits, and the lotuses emit four kinds of light. Heavenly music plays at six periods of the day, and flowers are scattered over countless lands. All Buddhas praise him together, and beings from the ten directions come to take refuge. The sentient beings in Amitabha's heart are constantly being received and transformed; the Pure Land in the hearts of sentient beings is being reborn into moment by moment. The spirit is entrusted to a precious lotus, not leaving the present place, yet the spirit can transcend countless lands. Is this not from one's own mind? Like a mirror reflecting all things, yet the things do not come or go; like the moon reflected in a thousand rivers, yet the moon itself does not rise or fall. When touched by the perfect and sudden teaching, one can surpass the stage of 'Awaiting One Birth' (Awaiting One Birth Bodhisattva, referring to a Bodhisattva who will become a Buddha in the next life); opening the gate of expedient means, there are nine grades of rebirth. Reciting the immeasurable light of one's inherent nature, there is originally no recitation; being born in the Land of Peace and Nourishment (Peace and Nourishment, referring to the Land of Ultimate Bliss) of the mind-only, there is actually no true birth. Liberating from the cycle of suffering, ten recitations can reveal transcendence to the precious land; converging to the actual ground of reality, the two vehicles (Sravakas and Pratyekabuddhas) can ultimately attain Bodhi. Like using a large boat to carry stones, one can avoid sinking; like hoisting sails in a favorable wind, there will ultimately be no obstacles. If one understands, one feels that the Pure Land is very near and not far; if one is confused, one feels that it is easy to go but no one receives one. Alas! Knowledge is shallow, karmic obstacles are deep, doubts are strong, contemplation is shallow, actions are expedient and narrow, and hearing the Dharma is like preserving old things. This is to think that Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) have not yet arrived, and Zhiyi of Tiantai (Zhiyi) has not yet understood. Not believing that one will be predicted to attain Buddhahood, not willing to be born immediately into the family of the Tathagata. Like a caged bird or a fish in a pond, taking a short time as permanent. Vainly spending this one body, wasting it by throwing oneself into various painful situations. How can one not know that the Great Hero (Sakyamuni Buddha) praises and exhorts, and his golden mouth repeatedly urges, that being with sages and worthies is only in an instant, and possessing excellent marks and adornments is only in a moment. Rebirth in the Land of Ultimate Bliss can forever abandon the five turbid worlds, and increasing compassion can save the suffering of the three lower realms. To not understand these principles is truly pitiful!
。自魏晉大經初出。有遠顯諸賢繼修。事列簡編。驗彰耳目。福唐釋戒珠。接十二家傳記。得七十五人。今復搜補闕遺。芟夷繁長。䛷(［考］䛷。恐該)羅別錄。增續新聞。共得一百一十五人。隱顯畢牧(［考］牧。恐收)緇素修列。會江河淮濟於一海。融[全*並]盤釵釧無。元豐七年八月十五日。清源王古序(二金。標為險道之律梁。永作後來之龜鏡)(［考］二金以下至終十六字當入前行釧無下)。
No. 1546
新修凈土往生傳捲上
無量壽佛經。彌勒菩薩白佛言。世尊於此世界。有幾不退菩薩。生無量壽佛圓(［考］圓。恐國)佛告彌勒。於此世界。有六十七億不退菩薩。往生彼國。一一菩薩。已曾供養。無數諸佛。次如彌勒者也。諸小行菩薩。及修習少功德者。不可稱計。皆當往生。不但我剎。諸菩薩等。往生十方世界。無量佛國。其往生者。甚多無數。我但說十方諸佛名字。晝夜一劫尚未能竟。觀無量壽佛經。佛記婁(［考］婁恐韋)提希夫人。及五百侍女。皆得往生極樂國土。釋迦文佛父王眷屬。七萬釋種皆生極樂國。入楞伽經云善惠當知。善逝涅槃後於末世中大名德。比丘號為龍樹能。破有無宗。顯我大乘法。初得勸(［考］勸恐歡)喜地。往往極樂國。自經法東傳。
【現代漢語翻譯】 現代漢語譯本：自魏晉時期大乘經典初次出現后，許多賢能之士相繼進行研究和修習。這些事蹟被記錄在簡冊書籍中，其驗證效果也顯而易見。福唐的釋戒珠，收集了十二家傳記，從中得到了七十五人的事蹟。現在我又搜尋補充了遺漏的部分，刪減了繁瑣冗長的內容，參考並區別了各種記錄，增補了新的事蹟，總共得到一百一十五人的事蹟。這些人，無論是隱居的還是顯名的，出家的還是在家的，都修習凈土法門。他們的事蹟彙集在一起，就像江河淮濟最終匯入大海一樣，也像將所有的盤、釵、釧等飾物融為一體。元豐七年八月十五日，清源王古序。（這十六個字，『二金。標為險道之律梁。永作後來之龜鏡』，應該放在前一行『釧無』之後）。 新修凈土往生傳捲上 《無量壽佛經》中，彌勒菩薩問佛說：『世尊，在這個世界，有多少不退轉的菩薩往生到無量壽佛的佛國？』佛告訴彌勒：『在這個世界，有六十七億不退轉的菩薩往生到那個佛國。每一位菩薩，都曾經供養過無數諸佛，他們的修行僅次於彌勒你。還有那些修行小乘法門的菩薩，以及修習少量功德的人，數量多得不可計數，他們都將往生到極樂世界。』不僅是我們這個佛剎的菩薩往生，十方世界無量佛國的菩薩，往生到極樂世界的人也非常多，數不勝數。我如果一一說出十方諸佛的名字，即使晝夜不停地說一個劫的時間，也無法說完。《觀無量壽佛經》中，佛為韋提希（Vaidehi）夫人以及五百侍女授記，她們都將往生到極樂國土。釋迦牟尼佛（Sakyamuni Buddha）的父王眷屬，七萬釋迦族人也都往生到極樂世界。《入楞伽經》中說：『善惠，你應該知道，善逝（Sugata，佛的稱號）涅槃后，在末法時代，有一位大名德的比丘，名為龍樹（Nagarjuna），他能夠破斥有無二宗，弘揚我的大乘佛法，最初證得歡喜地（Pramudita），最終往生極樂國。』自從佛法東傳以來，
【English Translation】 English version: Since the initial appearance of Mahayana scriptures during the Wei and Jin Dynasties, many virtuous individuals have continued to study and practice them. These events are recorded in simplified books, and their verification effects are evident to the eyes and ears. The monk Jiezhu of Futang collected twelve biographies, obtaining the deeds of seventy-five individuals. Now, I have searched and supplemented the omissions, and reduced the lengthy and redundant content, consulted and distinguished various records, and added new events, totaling the deeds of one hundred and fifteen individuals. These people, whether reclusive or renowned, monastic or lay, all practice the Pure Land Dharma. Their deeds are gathered together, just as rivers and streams eventually flow into the sea, and like melting all the hairpins, bracelets, and ornaments into one. Written in preface by Wang Gu of Qingyuan on the fifteenth day of the eighth month of the seventh year of Yuanfeng. (The following sixteen characters, 'Two golds. Marked as the law beam of dangerous roads. Forever as a mirror for later generations,' should be placed after 'ornaments' in the previous line). Newly Revised Pure Land Rebirth Biographies, Volume 1 In the Amitayus Sutra, Maitreya Bodhisattva asked the Buddha: 'World Honored One, in this world, how many non-regressing Bodhisattvas are reborn in the Buddha-land of Amitayus Buddha (Amitabha)?' The Buddha told Maitreya: 'In this world, there are sixty-seven billion non-regressing Bodhisattvas reborn in that Buddha-land. Each Bodhisattva has made offerings to countless Buddhas, and their practice is second only to you, Maitreya. There are also those Bodhisattvas who practice the Small Vehicle Dharma, and those who cultivate small amounts of merit, their number is countless, and they will all be reborn in the Land of Ultimate Bliss (Sukhavati). Not only the Bodhisattvas of our Buddha-land are reborn, but also the Bodhisattvas of countless Buddha-lands in the ten directions, the number of those reborn in the Land of Ultimate Bliss is very large, countless. If I were to name all the Buddhas in the ten directions one by one, I would not be able to finish even if I spoke day and night for one kalpa (aeon).' In the Contemplation Sutra, the Buddha prophesied that Lady Vaidehi (Vaidehi) and her five hundred attendants would all be reborn in the Land of Ultimate Bliss. The relatives of Sakyamuni Buddha (Sakyamuni Buddha), including seventy thousand members of the Shakya clan, were also reborn in the Land of Ultimate Bliss. The Lankavatara Sutra says: 'Shan Hui, you should know that after the Sugata (Sugata, an epithet of the Buddha) enters Nirvana, in the Dharma-ending Age, there will be a greatly virtuous Bhikshu named Nagarjuna (Nagarjuna), who will be able to refute the doctrines of existence and non-existence, and propagate my Mahayana Dharma. He will initially attain the Joyful Ground (Pramudita), and ultimately be reborn in the Land of Ultimate Bliss.' Since the transmission of the Dharma to the East,
始於魏晉。依經起行。浸有其人。蓮社之唱。自遠公始。至天臺。辨教理益顯。大破群疑。今自舊傳。博採列記。芟煩補闕斷。自遠公已下。至於近年。耳聞所接。得一百餘人。更廣𥙣求續增編次。
正傳二十五人(附見十五人)一 東晉廬山釋惠遠(佛陀耶舍惠特［考］特寶珠集作持。曇順附)二 西晉江東釋僧顯三 東晉廬山釋惠永四 東晉山陰釋惠虔五 東晉廬山釋惠恭(僧光惠堪惠蘭附)六 東晉廬山釋僧濟七 東晉廬山劉裎之八 東晉闕公則九 劉宋江陵釋曇鑒(道海曇源逍廣道元附)十 姚秦長安釋僧睿十一 劉宋交址釋曇弘十二 烏長國王十三 宋世子親屬四人十四 劉宋金陵尼法盛十五 劉宋丹陽尼道瑗十六 南齊揚都釋惠進十七 鄴下釋惠光十八 北齊靈達釋法琳十九 北齊靈鷲釋僧柔二十 後魏壁谷釋曇鸞廿一 蕭梁廬山釋道珍廿二 梁法(［考］法恐浩誤歟)像廿三 後周河陽釋惠命(法音附)廿四 後周益州僧崖廿五 後周靜靄法師
一釋惠遠
雁門人也。少遊學于許洛。博總經史。尤通莊老。時道安於大行。弘贊像法。聲聞甚著。遠往歸之。一面盡敬。后聽安講般若經。[容*各]然開悟。乃曰。九流異議。皆糠秕爾。與母弟惠持。投簪事之。風韻嚴肅。容止方棱。安
【現代漢語翻譯】 現代漢語譯本： 始於魏晉時期。依據佛經開始修行，逐漸涌現出一些修行者。蓮社的倡導，從慧遠（Huiyuan）大師開始。到了天臺宗，對教理的辨析更加顯著，大大破除了各種疑惑。現在依據舊有的傳記，廣泛採納各種記載，刪繁就簡，補全缺失，從慧遠（Huiyuan）大師以下，直到近年來，我親耳聽聞所接觸到的，大約有一百多人。希望能夠更廣泛地搜尋，繼續增補編輯。
正傳二十五人（附見十五人）： 一、東晉廬山釋慧遠（Huiyuan）（佛陀耶舍（Buddhayasa）、慧特（Huit）、特寶珠集作持、曇順（Tanshun）附） 二、西晉江東釋僧顯（Sengxian） 三、東晉廬山釋慧永（Huiyong） 四、東晉山陰釋慧虔（Huiqian） 五、東晉廬山釋慧恭（Huigong）（僧光（Sengguang）、慧堪（Huikan）、慧蘭（Huilan）附） 六、東晉廬山釋僧濟（Sengji） 七、東晉廬山劉裎之（Liu Chengzhi） 八、東晉闕公則（Que Gongze） 九、劉宋江陵釋曇鑒（Tanjian）（道海（Daohai）、曇源（Tanyuan）、逍廣（Xiaoguang）、道元（Daoyuan）附） 十、姚秦長安釋僧睿（Sengrui） 十一、劉宋交址釋曇弘（Tanhong） 十二、烏長國王 十三、宋世子親屬四人 十四、劉宋金陵尼法盛（Fasheng） 十五、劉宋丹陽尼道瑗（Daoyuan） 十六、南齊揚都釋慧進（Huijin） 十七、鄴下釋慧光（Huiguang） 十八、北齊靈達釋法琳（Falin） 十九、北齊靈鷲釋僧柔（Sengrou） 二十、後魏壁谷釋曇鸞（Tanluan） 廿一、蕭梁廬山釋道珍（Daozhen） 廿二、梁法像（Faxiang）（考：法恐浩誤歟） 廿三、後周河陽釋慧命（Huiming）（法音（Fayin）附） 廿四、後周益州僧崖（Sengyai） 廿五、後周靜靄法師（Jing'ai Fashi）
一、釋慧遠（Huiyuan）
雁門人。年輕時在許洛遊學，廣泛學習經史，尤其精通莊子和老子。當時道安（Daoan）大師在大行山弘揚佛法，聲名遠播。慧遠（Huiyuan）前往歸附，見面時就非常恭敬。後來聽道安（Daoan）大師講解《般若經》，豁然開悟，於是說：『儒家、道家等各派的議論，都不過是些糠秕罷了。』於是和他的弟弟慧持（Huichi）一起，放棄世俗的官位，侍奉道安（Daoan）大師。慧遠（Huiyuan）大師風度韻致嚴肅，容貌舉止端正。
【English Translation】 English version: It began in the Wei and Jin Dynasties. Based on the scriptures, people started practicing, and gradually some practitioners emerged. The advocacy of the Lotus Society began with Master Huiyuan. By the time of the Tiantai school, the discernment of doctrines became more prominent, greatly dispelling various doubts. Now, based on the old biographies, widely adopting various records, simplifying the complex, and supplementing the missing parts, from Master Huiyuan onwards, up to recent years, I have personally heard and come into contact with more than a hundred people. I hope to search more widely and continue to supplement and edit.
Twenty-five main biographies (with fifteen others attached): 1. Shi Huiyuan of Lushan in the Eastern Jin Dynasty (Buddhayasa, Huit, Te Baozhu's collection of works, Tanshun attached) 2. Shi Sengxian of Jiangdong in the Western Jin Dynasty 3. Shi Huiyong of Lushan in the Eastern Jin Dynasty 4. Shi Huiqian of Shanyin in the Eastern Jin Dynasty 5. Shi Huigong of Lushan in the Eastern Jin Dynasty (Sengguang, Huikan, Huilan attached) 6. Shi Sengji of Lushan in the Eastern Jin Dynasty 7. Liu Chengzhi of Lushan in the Eastern Jin Dynasty 8. Que Gongze of the Eastern Jin Dynasty 9. Shi Tanjian of Jiangling in the Liu Song Dynasty (Daohai, Tanyuan, Xiaoguang, Daoyuan attached) 10. Shi Sengrui of Chang'an in the Yao Qin Dynasty 11. Shi Tanhong of Jiaozhi in the Liu Song Dynasty 12. King of Wuchang 13. Four relatives of the Crown Prince of the Song Dynasty 14. Bhikkhuni Fasheng of Jinling in the Liu Song Dynasty 15. Bhikkhuni Daoyuan of Danyang in the Liu Song Dynasty 16. Shi Huijin of Yangdu in the Southern Qi Dynasty 17. Shi Huiguang of Ye 18. Shi Falin of Lingda in the Northern Qi Dynasty 19. Shi Sengrou of Lingjiu in the Northern Qi Dynasty 20. Shi Tanluan of Bigu in the Later Wei Dynasty 21. Shi Daozhen of Lushan in the Xiao Liang Dynasty 22. Faxiang of Liang (Note: Is 'Fa' possibly a mistake for 'Hao'?) 23. Shi Huiming of Heyang in the Later Zhou Dynasty (Fayin attached) 24. Sengyai of Yizhou in the Later Zhou Dynasty 25. Dharma Master Jing'ai of the Later Zhou Dynasty
- Shi Huiyuan
He was from Yanmen. In his youth, he studied in Xu and Luo, extensively learning the classics and histories, especially proficient in Zhuangzi and Laozi. At that time, Master Daoan was propagating the Dharma in Mount Dahang, and his reputation was very prominent. Huiyuan went to submit to him, showing great respect upon meeting him. Later, after listening to Master Daoan's explanation of the Prajna Sutra, he suddenly realized the truth and said, 'The arguments of Confucianism, Taoism, and other schools are nothing but chaff.' So he and his younger brother Huichi gave up their secular positions and served Master Daoan. Master Huiyuan had a dignified and solemn demeanor, and his appearance and behavior were upright.
每嘆曰。使教流東土。其在遠乎。至二十四。大善講貫。欲南之羅浮。路出見尋陽。見廬峰青峻。意頗樂之。然所憩去水猶遠。々以杖扣地曰。若此可居。當使朽壤抽泉。艮時泉涌。創東林以居之。謝靈運屃才傲物少所推許。一與遠接。肅然心服。遠內通佛教。外善儒書。自居廬山三十年。影不出山。跡不入俗。遠自著法性論十四篇。羅什見而嘆曰。漢地人未見新經。便闇與理會。又曰。此人思理乃爾轉非登住法身耶。遠公雖博綜群經。而以西方教跡。持為樞安(［考］安。恐要)乃于[(富-一)-曰+口]下。造凈土觀堂。晨夕禮念高僧名賢。皆往師之。劉遺民。雷次宗。周續之。畢穎之。宗炳。張野。並棄世遺榮。依遠遊止。遠與遺民而下僧俗一百廿三人。結為凈社。于彌陀像前。建誠立誓。期升安養。仍令遺民撰文刻之。當時或稱蓮社。蓋指群心誓生之所爾。義●十二年八月一日動散。至於六日。[洼-圭+?]加困篤。大德耆年。皆相稽顙。請飲豉酒。遠曰。以道瘡病。律無適文。請飲米(［考］米寶集作未)飲。又曰。月過中矣。已而請飲密漿。乃命律師。披律尋文。文未之半。遠已已(［考］已戒傳作亡)焉。春秋八十三。道俗云委車軌。為之結道。于其山西。鑿壙以葬。而靈運宗炳。一時名賢。追悼
【現代漢語翻譯】 現代漢語譯本：他常常嘆息說：『佛法要傳播到東土，恐怕還很遙遠吧！』到了二十四歲，他已經非常精通佛理，想要南下到羅浮山。路過尋陽時，看到廬山青翠高峻，心裡非常喜歡。但是他居住的地方離水源還很遠，於是用手杖敲擊地面說：『如果這裡可以居住，就應當讓這片貧瘠的土地涌出泉水。』說完，泉水就涌出來了。於是他建立了東林寺居住。謝靈運恃才傲物，很少推崇別人，但是一和慧遠（Huiyuan）接觸，就肅然起敬，心悅誠服。慧遠（Huiyuan）對內精通佛教，對外擅長儒家典籍。自從居住在廬山三十年，身影沒有離開過山，足跡沒有進入世俗。慧遠（Huiyuan）自己撰寫了《法性論》十四篇。鳩摩羅什（Kumarajiva）看到后讚歎說：『漢地的人沒有見過新的佛經，就已經暗中與佛理相合了。』又說：『這個人思考的道理竟然如此精妙，難道不是已經證得法身了嗎？』慧遠（Huiyuan）雖然廣泛研究各種佛經，但是以西方凈土的教義作為根本。于阿彌陀佛（Amitabha）像前，建造了凈土觀堂，早晚禮拜唸佛。高僧名士，都前往向他學習。劉遺民（Liu Yimin）、雷次宗（Lei Cizong）、周續之（Zhou Xuzhi）、畢穎之（Bi Yingzhi）、宗炳（Zong Bing）、張野（Zhang Ye），都拋棄世俗的榮華，依靠慧遠（Huiyuan）居住。慧遠（Huiyuan）與劉遺民（Liu Yimin）等僧俗一百二十三人，結成凈土社，在阿彌陀佛（Amitabha）像前，虔誠地發誓，期望往生西方極樂世界。並讓劉遺民（Liu Yimin）撰寫文章刻在石碑上。當時人們稱之為蓮社，大概是指眾人一心發誓往生凈土的地方。義熙（Yixi）十二年八月初一病情開始加重，到了初六，病情更加嚴重。德高望重的老年僧人，都互相叩頭，請求他喝豉酒。慧遠（Huiyuan）說：『用佛法來治療疾病，戒律中沒有合適的條文。』請求喝米汁。又說：『月亮已經過了中間了。』之後又請求喝蜂蜜水。於是命令律師，翻閱戒律尋找條文，條文還沒有找到一半，慧遠（Huiyuan）就已經圓寂了。享年八十三歲。僧俗從四面八方趕來，車馬擁擠，為他舉行葬禮。在他的山西邊，開鑿墓穴安葬。謝靈運（Xie Lingyun）、宗炳（Zong Bing）等當時的名士，都追悼他。 English version: He often sighed and said, 'For the teachings to spread to the Eastern lands, I fear it is still far off!' By the age of twenty-four, he was well-versed in Buddhist principles and desired to travel south to Mount Luofu. Passing through Xunyang, he saw the verdant and towering Mount Lu, and his heart was filled with joy. However, the place where he resided was still far from a water source, so he struck the ground with his staff and said, 'If this place is suitable for dwelling, then this barren land should bring forth a spring.' As soon as he finished speaking, a spring gushed forth. Thus, he founded Donglin Temple to reside in. Xie Lingyun, relying on his talent and arrogance, rarely praised others, but upon meeting Huiyuan, he became respectful and sincerely admired him. Huiyuan was internally proficient in Buddhism and externally skilled in Confucian classics. Since residing on Mount Lu for thirty years, his shadow had not left the mountain, and his footprints had not entered the secular world. Huiyuan himself wrote fourteen chapters of 'On the Nature of Dharma'. Kumarajiva, upon seeing it, exclaimed, 'The people of the Han lands, without having seen the new scriptures, have already secretly aligned with the principles of Dharma!' He also said, 'This person's reasoning is so exquisite, could he not have already attained the Dharmakaya?' Although Huiyuan extensively studied various scriptures, he regarded the teachings of the Western Pure Land as fundamental. In front of the image of Amitabha, he built the Pure Land Contemplation Hall, worshipping and reciting the Buddha's name morning and evening. Eminent monks and virtuous scholars all went to learn from him. Liu Yimin, Lei Cizong, Zhou Xuzhi, Bi Yingzhi, Zong Bing, and Zhang Ye all abandoned worldly glory and relied on Huiyuan to reside. Huiyuan, along with Liu Yimin and one hundred and twenty-three monks and laypeople, formed the Pure Land Society, making sincere vows before the image of Amitabha, hoping to be reborn in the Western Pure Land. He also had Liu Yimin write an article to be engraved on a stone tablet. At that time, people called it the Lotus Society, probably referring to the place where everyone wholeheartedly vowed to be reborn in the Pure Land. On the first day of the eighth month of the twelfth year of Yixi, his illness began to worsen, and by the sixth day, his condition had become even more severe. Elderly monks of great virtue all prostrated to each other, requesting him to drink fermented soybean wine. Huiyuan said, 'Using Dharma to treat illness, there is no suitable provision in the precepts.' He requested to drink rice water. He also said, 'The moon has already passed its midpoint.' Later, he requested to drink honey water. So he ordered a Vinaya master to search for provisions in the Vinaya, but before the provisions were even halfway found, Huiyuan had already passed away. He lived to the age of eighty-three. Monks and laypeople came from all directions, with carriages and horses crowding together, to hold a funeral for him. On the west side of the mountain, a tomb was dug for burial. Xie Lingyun, Zong Bing, and other famous scholars of the time all mourned him.
【English Translation】 He often sighed, saying, 'For the teachings to flow to the Eastern lands, is it still far off?' At the age of twenty-four, he was well-versed in Buddhist teachings and desired to go south to Mount Luofu. Passing through Xunyang, he saw the green and towering Mount Lu, and his heart was pleased. However, the place where he stayed was still far from water. He tapped the ground with his staff and said, 'If this is a habitable place, then this barren land should bring forth a spring.' At the time of Gen (meaning unclear in this context), a spring gushed forth. He founded Donglin Temple to reside there. Xie Lingyun, arrogant and conceited, rarely praised others, but upon meeting Yuan (Huiyuan), he was respectful and sincerely convinced. Yuan (Huiyuan) was internally versed in Buddhism and externally skilled in Confucian texts. Since residing on Mount Lu for thirty years, his shadow had not left the mountain, and his footprints had not entered the secular world. Yuan (Huiyuan) himself wrote fourteen chapters of 'On the Nature of Dharma'. Kumarajiva, upon seeing it, exclaimed, 'The people of the Han lands, without having seen the new scriptures, have already secretly understood the principles.' He also said, 'This person's thinking is so profound, is he not already dwelling in the Dharmakaya?' Although Yuan (Huiyuan) extensively studied various scriptures, he regarded the teachings of the Western Pure Land as fundamental. In front of the Amitabha (Amitabha) image, he built the Pure Land Contemplation Hall, worshipping and reciting the Buddha's name morning and evening. High-ranking monks and virtuous scholars all went to learn from him. Liu Yimin (Liu Yimin), Lei Cizong (Lei Cizong), Zhou Xuzhi (Zhou Xuzhi), Bi Yingzhi (Bi Yingzhi), Zong Bing (Zong Bing), and Zhang Ye (Zhang Ye) all abandoned worldly glory and relied on Yuan (Huiyuan) to dwell. Yuan (Huiyuan), along with Yimin (Liu Yimin) and one hundred and twenty-three monks and laypeople, formed the Pure Land Society, making sincere vows before the Amitabha (Amitabha) image, hoping to ascend to Sukhavati (Pure Land). He also had Yimin (Liu Yimin) write an article to be engraved. At that time, it was called the Lotus Society, referring to the place where the minds of the group vowed to be born. On the first day of the eighth month of the twelfth year of Yixi, his illness began to spread, and by the sixth day, it became more severe. Elderly monks of great virtue all bowed their heads, requesting to drink fermented soybean wine. Yuan (Huiyuan) said, 'Using the Dharma to treat illness, there is no suitable text in the Vinaya.' He requested to drink rice gruel. He also said, 'The moon has passed its midpoint.' Afterwards, he requested to drink honey water. He then ordered a Vinaya master to open the Vinaya and search for a text. Before the text was even halfway found, Yuan (Huiyuan) had already passed away. He was eighty-three years old. Monks and laypeople came in droves, with carriages and tracks, to build a path for him. On the west side of the mountain, a tomb was dug for burial. Lingyun (Xie Lingyun) and Zong Bing (Zong Bing), famous scholars of the time, mourned him.
遺德。迭為銘志。遠於凈土之修。克勤千(［考］千寶集作十)念。初憩盧山。十一年。澄心繫想。三觀勝(［考］三觀勝寶集作二睹聖)相。而遠沉厚不言。后十九年七月晦夕。遠於般若臺之東龕。方由定起。見彌陀佛身。滿虛空。圓光之中。有諸化佛。又見觀音勢尤(［考］尤恐至)侍立左右。又見水流光明。分十四支。一一支水。流注上下。自能演設(［考］設寶集作說)□(［考］苦字缺歟)空無常無成(［考］成。恐我)佛共(［考］共恐告)遠曰。我以本願力故。未(［考］未寶集作來)安慰汝之後七日。當生我國。又見佛陀邪(［考］邪恐耶)舍。與惠持曇順。在佛之側。前揖遠曰。法師之志。在吾先。何來之遲也。遠既自(［考］自恐目)擊分明。又審精爽不亂。乃與其徒法凈惠寶等。具言所見。因吉(［考］吉恐告)凈曰。始吾右(［考］右寶集作居)此十一年。幸於凈土。三觀勝相。今復見之。吾生凈土決定矣。次日寢疾。又謂凈曰。七日之期。斯其漸也。汝徒自勉。無以世間情累拘也。至期果卒。
二釋僧顯
代(［考］代寶集作岱)郡人也。弱年棄俗。操履潔苦。不交浮偽。人事盛衰。機巧之變。未始於意。或時禪定。輒一坐累日。晚得梵僧傳譯新經。見凈土三事因愿。九品往
【現代漢語翻譯】 現代漢語譯本： 遺德（指慧遠大師的遺留美德），人們紛紛銘記他的事蹟。他致力於凈土的修行，克制自己，精勤唸佛。最初在廬山，經過十一年，澄凈心神，專注于觀想，三次見到殊勝的聖相。慧遠大師沉穩厚重，不輕易說話。後來十九年後的七月最後一天晚上，慧遠大師在般若臺的東龕，剛從禪定中起身，看見阿彌陀佛的身體充滿虛空，圓光之中，有無數化佛。又看見觀音菩薩和大勢至菩薩侍立在阿彌陀佛左右。還看見水流發出光明，分成十四支，每一支水流都上下流動。水流還能演說苦、空、無常、無我之理。阿彌陀佛告訴慧遠大師說：『我以本願力的緣故，來安慰你，七日之後，你將往生我的國度。』又看見佛陀耶舍（Katyayana，佛陀十大弟子之一），與惠持、曇順，在阿彌陀佛身旁，向前向慧遠大師作揖說：『法師的志向，在我們之前，為何來得這麼遲呢？』慧遠大師清楚地看見這些景象，並且神志清醒，沒有混亂。於是將所見景象詳細地告訴他的弟子法凈、惠寶等人。因此告訴法凈說：『自從我居住在這裡十一年，有幸在凈土中，三次見到殊勝的聖相，現在又再次見到，我往生凈土是決定無疑的了。』第二天，慧遠大師生病，又對法凈說：『七日之期，就是逐漸接近了。你們要各自勉勵，不要被世間的情感所束縛。』到了約定的日期，慧遠大師果然圓寂。
二、釋僧顯
僧顯，是代郡人。年輕時就捨棄世俗生活，行為純潔刻苦，不與虛偽的人交往。對於人事的盛衰，以及世間的機巧變化，從來不放在心上。有時禪定，常常一坐就是好幾天。晚年得到一位梵僧翻譯的新經，從中瞭解到凈土的三種因緣和願力，以及往生凈土的九品。
【English Translation】 English version: Master Huiyuan's virtuous legacy was deeply cherished and commemorated. He dedicated himself to the Pure Land practice, diligently cultivating mindfulness. Initially at Mount Lu, for eleven years, he purified his mind, focusing on contemplation, and witnessed the sublime sacred form three times. Huiyuan was profound and reserved, not speaking lightly. Later, on the last evening of July, nineteen years later, at the eastern niche of Prajna Terrace, just as he arose from meditation, he saw Amitabha Buddha's body filling the void, with countless manifested Buddhas within the halo. He also saw Avalokitesvara (Guanyin, the Bodhisattva of Compassion) and Mahasthamaprapta (Dashizhi, the Bodhisattva of Great Strength) standing on either side of Amitabha Buddha. He further saw streams of light flowing, dividing into fourteen branches, each branch flowing upwards and downwards. The streams were also expounding the principles of suffering, emptiness, impermanence, and non-self. Amitabha Buddha told Huiyuan, 'Because of my fundamental vows, I have come to comfort you. In seven days, you will be reborn in my land.' He also saw Katyayana (one of the ten great disciples of the Buddha), along with Huichi and Tanshuan, beside Amitabha Buddha, bowing to Huiyuan and saying, 'Your aspiration, Dharma Master, precedes ours. Why have you come so late?' Huiyuan clearly saw these scenes and remained lucid, without confusion. Therefore, he told his disciples, Fajing, Huibao, and others, in detail about what he had seen. He then told Fajing, 'Since I have resided here for eleven years, I have been fortunate in the Pure Land to see the sublime sacred form three times. Now I see it again, my rebirth in the Pure Land is certain.' The next day, Huiyuan fell ill and said to Fajing, 'The seven-day period is gradually approaching. You must encourage yourselves and not be bound by worldly emotions.' On the appointed day, Huiyuan indeed passed away peacefully.
Two, Shramana Sengxian
Sengxian was a native of Dai Commandery. He renounced secular life at a young age, his conduct pure and austere, not associating with the false and deceitful. He never concerned himself with the rise and fall of human affairs or the cunning changes of the world. Sometimes, when meditating, he would sit for days at a time. In his later years, he obtained a newly translated scripture from a Brahmin monk, from which he learned about the three causes and conditions and vows for Pure Land rebirth, as well as the nine grades of rebirth in the Pure Land.
生。大喜曰。吾以身混五濁。眾苦嬰傳(［考］傳寶集作縛。)而遽得此。若飛出塗炭。翔翼太虛。而今與后。念有歸矣。於是。馳誠西(［考］西寶集作而)想。僶俯而不懈者九月。一夕寢疾。見無量壽佛乘空來。降空中逮(［考］逮寶集作迎)有百寶光明。以燭其身。是夕顯花澡浴。為同住及侍疾者。訛(［考］訛寶集作說)己所見。並復陳誡因果。勉于未悟。既而未(［考］未寶集作示)寂。鄰寺或見金臺西(［考］西恐而)下。或聞殊香滿室。皆嘆異焉。
三釋惠永
河內人也。聞道安法師為時規準。千里淡(［考］淡寶集作從)學。后托廬山之西林。不易年間。門人𥧲盛。遠公之後來山。於是。相與為終焉計。遠居東林三十年。影不出山。永于西林亦如之。研未經律。精明講訛(［考］訛寶集作說)。布衣蔬食。樂以終歲。嘗欲宅心靜境。習諸三昧。乃立一定(［考］定寶集作室)于所居峰頂。每永之至。室旁之虎。必就馴伏。人或懼則驅而去。旋又來伏焉。又來伏(［考］又來伏一字恐衍)永真素自然。語不傷物。標誠植愿。動在安養。義熙十年遇疾。斂衣攝念。冥目而(［考］而寶集作西)向。俄而求履欲起。眾疑而問焉。永曰。吾以佛來故起。何怪也。而遂終。俗奔赴。咸聞天香。七日
【現代漢語翻譯】 現代漢語譯本 生（指往生者）。他非常高興地說：『我身處五濁惡世，承受著無盡的痛苦，卻突然得到了這樣的解脫，就像從泥濘中飛出，在廣闊的天空中翱翔一樣。現在和以後，我的心終於有了歸宿。』於是，他全心全意地向西方觀想，九個月里勤勉不懈。一天晚上，他生病了，看見無量壽佛乘空而來，從空中降下，帶著百寶光明照耀他的身體。當晚，他沐浴更衣，告訴同住的人和照顧他的人自己所見到的景象，並再次陳述因果報應的道理，勉勵那些尚未覺悟的人。不久之後，他示寂了。鄰寺有人看見金臺從西方降落，有人聞到滿屋的奇異香氣，都驚歎不已。
三、釋惠永（Sh釋惠永）
惠永是河內人。聽說道安法師是當時的楷模，便不遠千里前去學習。後來，他寄居在廬山的西林寺。幾年間，他的門徒非常興盛。慧遠（Huiyuan）大師後來來到廬山，於是，他們一起為自己的最終歸宿做打算。慧遠住在東林寺三十年，從不離開廬山。惠永在西林寺也是如此。他研究各種戒律，精通講解其中的錯誤。他身穿粗布衣，吃粗茶淡飯，快樂地度過一年又一年。他曾經想要靜下心來，修習各種三昧（Samadhi，禪定），便在自己居住的山峰頂上建造了一間禪室。每次惠永來到禪室，旁邊的老虎都會馴服地趴在那裡。人們害怕，便將老虎趕走，但老虎很快又回來趴在那裡。惠永的真誠和樸素是天生的，他的言語從不傷害他人。他立下真誠的誓願，所作所為都爲了往生安養凈土。義熙十年，他生病了，整理好衣服，收攝心念，閉上眼睛面向西方。不久，他要鞋子想要起身。人們感到疑惑，便問他。惠永說：『我因為佛來迎接我才要起身，有什麼奇怪的呢？』說完就去世了。世俗之人紛紛趕來，都聞到了天上的香氣，持續了七天。
【English Translation】 English version The deceased was overjoyed and said, 'I am immersed in the five turbidities, enduring endless suffering, yet I have suddenly attained this liberation, like flying out of the mire and soaring in the vast sky. Now and in the future, my heart finally has a refuge.' Thereupon, he wholeheartedly contemplated the West, diligently and tirelessly for nine months. One night, he fell ill and saw Amitabha Buddha (Amitabha, Infinite Light Buddha) coming through the air, descending from the sky with a hundred treasures of light illuminating his body. That evening, he bathed and changed clothes, telling his fellow residents and caregivers what he had seen, and reiterating the principles of cause and effect, encouraging those who were not yet enlightened. Soon after, he passed away. People in the neighboring temple saw a golden dais descending from the West, and some smelled a room full of strange fragrance, all marveling at it.
- Shi Huiyong (Shi Huiyong)
Huiyong was a native of Henan. Hearing that Dharma Master Dao'an (Dao'an) was a model of the time, he traveled thousands of miles to study with him. Later, he resided at the West Forest Temple on Mount Lu. Within a few years, his disciples flourished. Master Huiyuan (Huiyuan) later came to Mount Lu, and together they planned for their final destination. Huiyuan lived in the East Forest Temple for thirty years, never leaving Mount Lu. Huiyong was the same in the West Forest Temple. He studied various precepts, mastering the explanation of their errors. He wore coarse cloth and ate simple food, happily spending year after year. He once wanted to quiet his mind and practice various Samadhis (Samadhi, meditative absorption), so he built a meditation room on the top of the mountain where he lived. Every time Huiyong came to the meditation room, the tiger next to it would docilely lie there. People were afraid and drove the tiger away, but the tiger would soon come back and lie there again. Huiyong's sincerity and simplicity were natural, and his words never harmed others. He made sincere vows, and his actions were all for rebirth in the Pure Land of Bliss. In the tenth year of Yixi, he fell ill, arranged his clothes, gathered his thoughts, closed his eyes, and faced west. Soon after, he asked for his shoes and wanted to get up. People were puzzled and asked him. Huiyong said, 'I am getting up because the Buddha is coming to greet me, what is so strange about that?' After saying that, he passed away. Secular people rushed to the scene and smelled the heavenly fragrance, which lasted for seven days.
乃歇。
四釋惠虔
河翔人也。精持戒律。志行堅固。物(［考］物寶集作初)居盧山。僅十年。道俗有乘(［考］乘寶集作業)佛道者。背(［考］背寶集作皆)慨慕之。虔以遠師德業風聞。資發聾𧸃。美而嘆曰。彼人也。吾人也。彼德乘(［考］乘寶集作業)如此。吾能無塊(［考］塊寶集作愧)哉。乃之吳。會山陰旁嘉祥寺。聚徒館眾。大開䅎(［考］䅎寶集作誘)掖。不倦講演。謂眾曰。幸由像季。講道遺教。愿乘少善。剢(［考］剢寶集作克)奉彌陀。后五十年忽病。虔知時尤(［考］尤寶集作至)。乃曰。登蓮坐王(［考］王寶集作玉)池。蓮開見佛。即佛其時矣。所欲祈誠海眾。為法真友。觀音勢至。為己良道。過此以還。無□(［考］寶集作復)他愿。其夕。山陰北寺。有嚴左(［考］左寶集作尼)者。方其假寢倏。見觀音勢至。與百千眾。自高為下。幡花憶蓋(［考］憶蓋寶集作幢)光映日月。嚴既見之。且禮且瞻。因前詣問曰。犬(［考］犬恐大)士何所之耶。對曰。之嘉祥迎虔公(［考］公下寶集有耳䖍)於是夕。預亦自得勝相。尋告弟子。奄然長逝。眾聞異香。久乃滅。
五釋僧濟
未詳何許人。入廬山。問道千(［考］千寶集作于)遠公。內外經書。皆貫次安(
【現代漢語翻譯】 現代漢語譯本： 四、釋惠虔（Shi Huiqian）： 惠虔是河翔人。他精通並嚴守戒律，意志和行為都非常堅定。他住在廬山大約十年。許多信奉佛道的僧人和俗人都非常敬佩他。惠虔因為聽說慧遠大師（Huiyuan Dashi）的德行和聲望，感到自己像聾子聽到了聲音，瞎子看到了東西一樣，讚歎說：『他是這樣的人，我也是這樣的人。他的德行如此高尚，我怎麼能不感到慚愧呢？』於是他前往吳地，在山陰旁邊的嘉祥寺聚集僧眾，廣開方便之門，不知疲倦地講經說法。他對眾人說：『有幸生於像法時期，還能宣講佛陀遺留的教誨。我願憑藉微薄的善行，努力奉行阿彌陀佛（Amitabha）。』後來五十年，忽然生病。惠虔知道自己往生的時間到了，於是說：『我將登上蓮花寶座，在七寶池中，蓮花開放時就能見到佛陀，那就是我往生的時候了。我所希望的是懇請各位僧眾，作為修法的真誠朋友，觀世音菩薩（Guanyin）和大勢至菩薩（Shizhi）作為我往生的善道。過了此時，我再也沒有其他的願望。』當天晚上，山陰北寺有一個尼姑，法名嚴左（Yan Zuo），正在休息時，忽然看見觀世音菩薩和大勢至菩薩，與成百上千的僧眾，從高處降下，幡旗鮮花和寶蓋的光芒照耀著日月。嚴左看到后，一邊禮拜一邊瞻仰，於是上前問道：『大士們要到哪裡去呢？』菩薩回答說：『到嘉祥寺迎接惠虔公。』於是當晚，嚴左也預先得到了殊勝的景象。不久她告訴弟子，安詳地去世了。眾人聞到奇異的香味，很久才消散。 五、釋僧濟（Shi Sengji）： 僧濟，不知道是哪裡人。他進入廬山，向慧遠公問道。內外經書，他都貫通理解。
【English Translation】 English version: Four, Shi Huiqian: Huiqian was a native of Hexiang. He was proficient in and strictly adhered to the precepts, and his will and actions were very firm. He lived in Mount Lu for about ten years. Many monks and laypeople who believed in Buddhism greatly admired him. Huiqian, upon hearing of the virtue and reputation of Master Huiyuan (Huiyuan Dashi), felt as if a deaf person had heard sound and a blind person had seen things, and exclaimed: 'He is such a person, and I am also such a person. His virtue is so noble, how can I not feel ashamed?' So he went to Wu, gathered monks at Ji Xiang Temple next to Shanyin, widely opened the door of convenience, and tirelessly lectured on the scriptures. He said to the crowd: 'Fortunately, I was born in the Image Age, and I can still preach the teachings left by the Buddha. I am willing to rely on my meager good deeds to diligently practice Amitabha (Amitabha).' Later, after fifty years, he suddenly fell ill. Huiqian knew that the time for his rebirth had come, so he said: 'I will ascend the lotus throne, and in the seven-jeweled pond, when the lotus blooms, I will be able to see the Buddha, and that will be the time of my rebirth. What I hope is to earnestly request all the monks, as sincere friends of Dharma practice, Guanyin (Guanyin) and Shizhi (Shizhi) as my good path to rebirth. After this time, I have no other wishes.' That night, in the North Temple of Shanyin, there was a nun named Yan Zuo, who, while resting, suddenly saw Guanyin and Shizhi, with hundreds of thousands of monks, descending from above, the banners, flowers, and canopies shining brightly on the sun and moon. After Yan Zuo saw this, she bowed and admired, and then stepped forward and asked: 'Where are the great beings going?' The bodhisattvas replied: 'To Ji Xiang Temple to welcome Huiqian.' So that night, Yan Zuo also received auspicious signs in advance. Soon she told her disciples and passed away peacefully. The crowd smelled a strange fragrance, which dissipated after a long time. Five, Shi Sengji: Sengji, it is not known where he was from. He entered Mount Lu and asked Master Huiyuan about the Dharma. He understood both internal and external scriptures.
［考］次安寶集作深要)遠每謂曰。與吾紹隆大法。爾其人乎。凡所講議。時多欽伏。殆其有疾。不能作者三日。遠附一燭。遺之曰。汝可憑此違(［考］違寶集作建)心安養。濟承其意。執燭停想。復延諸僧。夕諷觀經。漏殘星轉。殆將五更。濟以所執之燭。枚(［考］枚寶集作授)弟子無弼。于僧中行之。頃之。且覺自康一燭。浮空而行。蒙彌陀佛接置千(［考］千恐于)掌。偏至十方。歷事諸佛。須臾既覺。備與弼等道之。已而嘉曰。吾以一夕觀念。蒙佛接□(［考］寶集作引。)唯佛犬若(［考］犬若寶集作大慈)與念俱尤(［考］尤寶集作至)々千明夕得見空中。化佛與住菩薩。隱顯未(［考］未寶集作來)集。又謂弼曰。化佛來也。吾其去矣。終是西頗(［考］頗寶集作顧)一息而終。方歊暑。肌肉三月不腐。
六釋惠恭
預章豐城人。入佛以來。與僧光惠堪蘭三法師。尤相友善。蘭等力學殆不如恭。而於凈土陶蒸[耳*(日/皿)]籍。以系愿想。恭所不達。蘭嘗謂曰。汝雖力學博聞。室(［考］室寶集作豈)不見經云如聾奏音樂說(［考］說寶集作悅)彼不自聞乎。恭曰。學不可已。孰能未死。昧昧如癡哉。后七年(［考］年寶集作日)蘭等俱死。々時各有奇應。又五年。艮(［考］艮
【現代漢語翻譯】 現代漢語譯本： ［考：根據安寶集的記載，應為『深要』］遠法師經常對濟法師說：『能繼承和發揚我的大法的人，大概就是你吧。』濟法師所講的佛法，時常讓遠法師欽佩信服。後來濟法師生病，有三天不能寫作。遠法師派人送去一支蠟燭，對他說：『你可以憑藉這支蠟燭，安心靜養。』濟法師領會了他的意思，手持蠟燭，集中精神觀想。他又請來眾僧，在晚上諷誦《觀經》。時間流逝，星辰轉移，快到五更時分，濟法師用手中的蠟燭，交給弟子無弼，讓他在僧眾中傳遞。不久，濟法師感覺自己漸漸康復，他看到那支蠟燭浮在空中飛行，蒙受彌陀佛用千手接引，遍至十方，經歷諸佛。一會兒，濟法師醒來，把所見所聞詳細地告訴了無弼等人。之後，濟法師讚歎道：『我因為一個晚上的觀想，蒙受佛的接引。』只有佛的『犬若』（［考：根據安寶集的記載，應為『大慈』，意為偉大的慈悲）與念頭同時到達。千明在晚上得見空中化佛與諸位菩薩，時隱時現，尚未聚集。濟法師又對無弼說：『化佛來了，我將要離去了。』最終他向西傾斜，停止了呼吸而去世。當時正值炎熱的夏天，但他的肌肉三個月都沒有腐爛。
六、釋惠恭
惠恭法師是預章豐城人。自從出家以來，他與僧光法師、惠堪法師、蘭法師三位法師尤其友善。蘭法師等人在學習上不如惠恭法師勤奮，但他們卻在凈土法門上用功，以此來寄託自己的願望。這是惠恭法師所不及的。蘭法師曾經對他說：『你雖然努力學習，博聞強記，難道沒見過經上說，就像聾子演奏音樂，（［考：根據安寶集的記載，應為『悅』，意為取悅）他們自己聽不見嗎？』惠恭法師說：『學習是不能停止的，誰能未死就糊里糊塗像個傻子呢？』後來過了七年（［考：根據安寶集的記載，應為『日』，意為天），蘭法師等人相繼去世，他們去世時各有奇異的瑞相。又過了五年，艮（［考：艮
【English Translation】 English version: [Examination: According to An Baoji's record, it should be 'Shenyao' (深要, profound and essential)]. Dharma Master Yuan often said to Dharma Master Ji: 'You are probably the one who can inherit and carry forward my great Dharma.' Dharma Master Ji's teachings often made Dharma Master Yuan admire and believe. Later, Dharma Master Ji became ill and could not write for three days. Dharma Master Yuan sent a candle and said to him: 'You can rely on this candle to calm your mind and rest.' Dharma Master Ji understood his meaning, held the candle, and concentrated on visualization. He also invited monks to chant the 'Contemplation Sutra' in the evening. Time passed, the stars shifted, and it was almost five o'clock in the morning. Dharma Master Ji handed the candle in his hand to his disciple Wu Bi, and asked him to pass it among the monks. Soon, Dharma Master Ji felt that he was gradually recovering. He saw the candle floating in the air, receiving Amitabha Buddha's reception with a thousand hands, reaching all directions, and experiencing all Buddhas. After a while, Dharma Master Ji woke up and told Wu Bi and others in detail what he had seen and heard. After that, Dharma Master Ji praised: 'I was received by the Buddha because of one night's visualization.' Only the Buddha's 'Quan Ruo' (［Examination: According to An Baoji's record, it should be 'Da Ci' (大慈), meaning great compassion) arrived at the same time as the thought. Qian Ming saw the manifested Buddha and the Bodhisattvas in the air in the evening, sometimes appearing and sometimes disappearing, not yet gathered. Dharma Master Ji also said to Wu Bi: 'The manifested Buddha is coming, I am about to leave.' In the end, he leaned westward, stopped breathing and passed away. It was the hot summer at that time, but his muscles did not rot for three months.
Six,釋 Hui Gong (釋惠恭)
Dharma Master Hui Gong was a native of Fengcheng, Yuzhang. Since he became a monk, he has been especially friendly with Dharma Master Seng Guang, Dharma Master Hui Kan, and Dharma Master Lan. Dharma Master Lan and others were not as diligent in their studies as Dharma Master Hui Gong, but they worked hard on the Pure Land Dharma, using it to place their wishes. This was something that Dharma Master Hui Gong could not achieve. Dharma Master Lan once said to him: 'Although you study hard and have a broad knowledge, haven't you seen the sutra say that it is like a deaf person playing music, (［Examination: According to An Baoji's record, it should be 'Yue' (悅), meaning to please) they cannot hear it themselves?' Dharma Master Hui Gong said: 'Learning cannot be stopped, who can be confused like a fool before death?' Later, after seven years (［Examination: According to An Baoji's record, it should be 'Ri' (日), meaning day), Dharma Master Lan and others passed away one after another, and each of them had strange auspicious signs when they passed away. After another five years, Gen (［Examination: Gen
寶集作即)晉義●十一年。恭且病。乃曰。六道㳂洄。何時可止。宛生(［考］宛生寶集作死)去來。吾安歸赴(［考］赴寶集作哉)於是叩頭雨注(［考］注寶集作泣。)誓心千(［考］千恐于)安養。病苦雖甚。其念不少間焉。一日睹(［考］睹寶集作睹)無量壽佛。以紫金臺。前尤(［考］尤寶集作至)迎恭。自覺乘彼金臺。々中流出光明。若諸寶聚。又見昔者僧光惠堪惠蘭等。于其光中。欣然告曰。長老受生之處。已居上品。吾等不勝浣慰。但念五濁淹延。凈土相依之晚也。恭于其日。驟覺身心無諸苦痛。欣然奮迅。告眾乃滅。
七劉程之
字仲思。彭城人。少孤。事母以孝聞。才藻自屃。不委氣於時俗。雖夫寒餓在己。威福在前。其立(［考］立寶集作意)湛如也。司徒(［考］徒寶集作空)王證(［考］證寶集作䛑。)亟相桓玄。侍中謝琨。都齊(［考］齊寶集作督)謝安。大尉劉裕。咸嘉其賢。欲相推薦。程之力辭焉。乃之廬阜。以詫于遠公(［考］公下寶集有遠公此書恐脫。)曰。官祿巍々。欲何不為。程之曰。君臣相疑。疣贅相窺。晉室無盤石之固。物情有累卵之危。吾何為哉。遠聞其說。大相器厚。大尉劉公。亦以其志不可以力屈。與群公議。遺民之號[弓全](［考］[弓全
【現代漢語翻譯】 現代漢語譯本 寶集（作者）即晉義熙十一年。劉恭生病，於是說：『六道輪迴，何時才能停止？宛生（［考］宛生寶集作死）已經離去，我將歸向何處？』於是叩頭如雨，淚流不止（［考］注寶集作泣。），發誓一心前往安養（［考］千恐于）。病痛雖然劇烈，但他的念頭沒有絲毫間斷。一天，他看見（［考］睹寶集作睹）無量壽佛，用紫金臺前來迎接劉恭（［考］尤寶集作至）。他自覺乘坐在那紫金臺上，口中流出光明，如同各種寶聚。又看見過去的僧人僧光、惠堪、惠蘭等人，在光明中欣然告訴他說：『長老您受生的地方，已經位居上品。我們非常欣慰。只是想到五濁惡世的漫長，與凈土相依的遲緩啊。』劉恭在那一天，驟然覺得身心沒有各種苦痛，欣然奮發，告訴眾人後就去世了。 劉程之，字仲思，彭城人。年少喪父，侍奉母親以孝順聞名。才華橫溢，不屈服於世俗。即使忍受寒冷飢餓，面對威逼利誘，他的意志（［考］立寶集作意）依然堅定。司徒（［考］徒寶集作空）王證（［考］證寶集作䛑。），多次向桓玄推薦他。侍中謝琨，都督（［考］齊寶集作督）謝安，大尉劉裕，都讚賞他的賢能，想要推薦他，劉程之都堅決推辭了。於是前往廬山，向慧遠大師（［考］公下寶集有遠公此書恐脫。）傾訴說：『官祿顯赫，想要什麼得不到？』劉程之說：『君臣互相猜疑，奸佞互相窺視，晉朝沒有磐石般的穩固，局勢有累卵般的危險。我為什麼要這樣做呢？』慧遠聽了他的話，非常器重他。大尉劉裕，也因為他的志向不能用武力屈服，與眾位大臣商議，授予他『遺民』的稱號（［考］[弓*全
【English Translation】 English version Baoji (the author) wrote that in the eleventh year of the Yixi era of the Jin Dynasty, Liu Gong fell ill. He then said, 'When will the cycle of the six realms cease? Wan Sheng (［考］Wan Sheng in Baoji's version is 'died') has departed, where shall I return to?' Thereupon, he kowtowed like rain, weeping incessantly (［考］'weeping' in Baoji's version is 'crying'), vowing wholeheartedly to go to Sukhavati (［考］'thousand' is feared to be 'to'). Although the pain of his illness was severe, his thoughts were never interrupted. One day, he saw (［考］'saw' in Baoji's version is 'saw') Amitabha Buddha, using a purple-gold platform to come and welcome Liu Gong (［考］'especially' in Baoji's version is 'to'). He felt himself riding on that golden platform, and from his mouth flowed light, like various treasures gathered together. He also saw the former monks Sengguang, Huikan, Huilan, and others, who joyfully told him in the light, 'Elder, the place where you will be reborn is already of the highest rank. We are very gratified. We only think of the long duration of the five turbidities and the slowness of relying on the Pure Land.' On that day, Liu Gong suddenly felt that his body and mind were free from all pain, and joyfully exerted himself, told everyone, and then passed away. Liu Chengzhi, whose courtesy name was Zhongsi, was a native of Pengcheng. He lost his father at a young age and was known for his filial piety in serving his mother. He was talented and did not yield to worldly customs. Even if he endured cold and hunger, and faced coercion and temptation, his will (［考］'will' in Baoji's version is 'intention') remained firm. Situ (［考］'Situ' in Baoji's version is 'empty') Wang Zheng (［考］'Zheng' in Baoji's version is 'recommended') repeatedly recommended him to Huan Xuan. Shi Zhong Xie Kun, Governor (［考］'Governor' in Baoji's version is 'Supervisor') Xie An, and Grand Commandant Liu Yu all praised his virtue and wanted to recommend him, but Liu Chengzhi firmly declined. Thereupon, he went to Mount Lu and confided to Master Huiyuan (［考］After 'Gong' in Baoji's version, there is 'Master Huiyuan', this book is feared to be missing.) saying, 'Officialdom is glorious, what do you want that you cannot get?' Liu Chengzhi said, 'The ruler and his ministers suspect each other, and treacherous officials spy on each other. The Jin Dynasty does not have the stability of a bedrock, and the situation is as dangerous as a pile of eggs. Why should I do this?' Huiyuan listened to his words and greatly valued him. Grand Commandant Liu Yu, also because his ambition could not be subdued by force, discussed with the ministers and bestowed upon him the title of 'Remnant of the Previous Dynasty' (［考］[弓*全
]寶集作旌)焉。及雷次宗。周續之。畢穎之。張秀實等。同來依遠。々曰。諸公之來。豈宜忌(［考］忌寶集作忘)凈土之遊乎。如有心寫(［考］寫寶集作焉)當加勉勵。無宜后也。程之又最有文。得議(［考］議寶集作志)其事。镵石以眾(［考］眾寶集作永)之。于西林間(［考］間寶集作澗)北。別立禪坊。養志安貧。研精玄理。精勤不倦。具待(［考］具待寶集作且持)禁戒。宗張等咸嘆仰之。專念坐禪。始涉半歲。艮(［考］艮寶集作即)于定中。見佛光照。大(［考］大寶集作又)地皆真(［考］真寶集欠)金色。出定已。愈益怡怡-臺+死居山十五年。未乎又于唸佛中。見彌陀佛。身紫金色。毫光散燭。垂乎(［考］乎寶集作手)慰接。以臨其室。程之愧(［考］愧寶集作慰)幸悲泣。且自陳曰。安得如來為我等摩頂。覆我以衣耶。俄而佛摩其頂。引袈娑以覆之。他曰(［考］曰寶集作日)唸佛。又見身入七寶大池。其池蓮花。青白相間。其水湛々。若無畔岸。中有一人。頂有圓光。胸有萬字。柏(［考］柏寶集作指)池水曰。八功德水。汝可飲之。程之飲水。月(［考］月寶集作甘)美盈口。及(［考］及寶集作乃)窹。猶覺異香發於毛孔。程之曰。此吾
【現代漢語翻譯】 現代漢語譯本： （寶集作旌旗）等事。等到雷次宗、周續之、畢穎之、張秀實等人，一同前來依附慧遠大師。慧遠大師說：『諸位前來，難道應該忘記凈土的遊歷嗎？如果有人想寫（寶集作「於是」）關於凈土的事情，應當更加勉勵，不要落在人後。』程之又最有文采，得以記錄（寶集作「立志」）這件事，並用石頭永久地（寶集作「眾人」）記錄下來。于西林澗（寶集作「旁邊」）的北面，另外建立禪房，修身養性，安於貧困，專心研究玄妙的道理，精進勤奮而不懈怠，嚴格遵守（寶集作「暫且遵守」）禁戒。宗炳、張野等人全都歎服敬仰他。程之專心念佛坐禪，剛過了半年，就在禪定中，看見佛光照耀，大地全都變成（寶集作「是」）真正的金色（寶集作「缺少『色』字」）。出定以後，更加怡然自得（寶集作「喜悅」）。在山中住了十五年。不久又在念佛中，看見彌陀佛，身體是紫金色，毫光四射，垂下手（寶集作「手」）來安慰接引，來到他的房間。程之感到慚愧（寶集作「安慰」）又幸運，悲傷哭泣，並且自陳說：『怎麼才能讓如來為我們摩頂，用袈裟覆蓋我們呢？』一會兒，佛就摩他的頭頂，用袈裟覆蓋了他。另一天（寶集作「天」），唸佛時，又看見自己進入七寶大池，池中的蓮花，青色和白色相間，池水清澈，好像沒有邊岸。池中有一個人，頭頂有圓光，胸前有萬字，用手指（寶集作「指向」）池水說：『這是八功德水，你可以飲用。』程之飲用池水，甘甜美好充滿口中。等到醒來，仍然覺得奇異的香味從毛孔中散發出來。程之說：『這（是）我的』
【English Translation】 English version: （As in 'Baoji made banners'）. Then came Lei Cizong, Zhou Xuzhi, Bi Yingzhi, Zhang Xiushi, and others, all relying on Huiyuan. Huiyuan said: 'How could you gentlemen, having come, forget your excursions to the Pure Land? If anyone wishes to write (Baoji says 'then') about it, they should be encouraged and not lag behind.' Chengzhi, being the most cultured, was able to record (Baoji says 'resolve') this matter and inscribe it permanently in stone (Baoji says 'with everyone'). In the north of the West Forest stream (Baoji says 'beside'), a separate meditation chamber was established to cultivate the mind, embrace poverty, and diligently study profound principles. They were diligent and tireless, strictly observing (Baoji says 'temporarily observing') the precepts. Zong Bing, Zhang Ye and others all admired him. Chengzhi focused on reciting the Buddha's name and meditating, and after only half a year, in meditation, he saw the Buddha's light shining, and the whole earth turned (Baoji says 'was') into true gold (Baoji omits 'color'). After emerging from meditation, he was even more content (Baoji says 'joyful'). He lived in the mountains for fifteen years. Soon after, while reciting the Buddha's name, he saw Amitabha Buddha, his body purple-gold, his radiant light scattering, extending his hand (Baoji says 'hand') to comfort and receive him, coming to his room. Chengzhi felt ashamed (Baoji says 'comforted') and fortunate, weeping with sorrow, and declared: 'How can the Tathagata touch our heads and cover us with his robe?' In a moment, the Buddha touched his head and covered him with his robe. Another day (Baoji says 'day'), while reciting the Buddha's name, he saw himself entering a great pool of seven jewels, the lotus flowers in the pool, blue and white intermingled, the water clear, as if without banks. In the middle was a person, with a halo on his head and a swastika on his chest, pointing (Baoji says 'pointing') to the pool water, saying: 'This is the water of eight merits, you may drink it.' Chengzhi drank the water, sweet and delicious filling his mouth. When he awoke, he still felt a strange fragrance emanating from his pores. Chengzhi said: 'This is my'
凈土之緣至矣。誰為六和之眾。與我證明。廬阜諸僧。既皆來集。程之乃對尊像。焚香載拜而程曰。我以釋迦遺教故。能知有阿彌陀佛。此香當先供養釋迦如來。次乃供養阿彌陀然(［考］然寶集作佛后)供養法花會中佛菩薩眾。至於十方佛菩薩眾。愿令一切有情。俱生凈土。愿畢。與眾敘別。面西端坐。斂手氣絕。年五十七(［考］七寶集作九)。
八東晉闕公則者
遠公蓮社一百二十三賢之一也。嘗誓往生。來報同會。其後順化。友人為公則于東京田(［考］田恐白)馬寺。追薦轉經。於時道場林殿。夜中有金色光。空中聲曰。我是闕公則也。祈生極樂寶國。今已果所愿。故來相報。言已不現。支道林贊曰。大哉闕公。歆虛納靈。神往西域。跡驗東京。徘徊霄虛。流響耀形。豈欽一讚。示以迋-土+非冥。又虔(［考］虔恐虞)考敬贊曰。猗與(［考］與恐歟)公則。光(［考］光恐先)甘法味。知我者希。其道乃貴。金光夜朗。花顏朝睟。不捨有緣。言告其類。
九釋僧睿
魏之館陶人也。年十八。始事僧賢。為弟子(［考］子下寶集有巾寫之外四字)學與(薦)晴(［考］晴寶集作時)競。至二十。博總佛經。猶通儒籍。嘗聽。僧朗講放光經。屢
【現代漢語翻譯】 現代漢語譯本 凈土的緣分已經到了。誰是六和合（指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）的大眾，來為我證明？廬山的所有僧人，既然都已經來了。程之於是對著佛像，焚香跪拜，說道：『我因為釋迦牟尼佛遺留的教誨，才能知道有阿彌陀佛。這炷香應當先供養釋迦如來，然後供養阿彌陀佛，再供養《法華經》法會中的佛菩薩眾，乃至十方一切佛菩薩眾。』愿我能令一切有情眾生，都往生凈土。』 願望完畢，與眾人敘別，面向西方端正坐好，合攏雙手，氣息斷絕。享年五十七歲。
八 東晉 闕公則
是慧遠（指東晉高僧慧遠）蓮社一百二十三位賢士之一。曾經發誓往生西方極樂世界，回來報答同會的道友。他去世后，朋友為闕公則在東京田馬寺，追薦轉經。當時道場林殿，夜裡有金色光芒。空中傳來聲音說：『我是闕公則。祈求往生極樂寶國，現在已經實現了願望，所以來相報。』說完就不見了。支道林（指東晉名士支遁，字道林）讚歎說：『偉大啊，闕公！虛心接受靈應。神往西方極樂世界，事蹟應驗在東京。徘徊在天空，流傳聲音，顯耀形體。難道只是欽佩一次讚頌，以此顯示幽冥。』 又虞（虔）考敬贊說：『美啊，闕公則！首先喜好佛法滋味。瞭解我的人很少，他的道卻很尊貴。金色光芒在夜晚明亮，美好的容顏在早晨煥發光彩。不捨棄有緣之人，用語言告訴他的同類。』
九 釋僧睿
是魏國的館陶人。十八歲時，開始侍奉僧賢，作為弟子學習，與僧人競爭。到二十歲時，廣泛通曉佛經，也通曉儒家典籍。曾經聽僧朗講解《放光經》，屢次
【English Translation】 English version The affinity with the Pure Land has arrived. Who among the Six Harmonies assembly (referring to harmony in body, speech, mind, precepts, views, and shared benefits) will bear witness for me? Since all the monks of Mount Lu (Lushan) have gathered, Cheng Zhi then faced the Buddha image, burned incense, and prostrated himself, saying: 'Because of the teachings left by Shakyamuni Buddha, I know there is Amitabha Buddha. This incense should first be offered to Shakyamuni Tathagata, then to Amitabha Buddha, and then to the Buddhas and Bodhisattvas in the Lotus Sutra assembly, and even to all the Buddhas and Bodhisattvas in the ten directions.' May I enable all sentient beings to be reborn in the Pure Land.' After making his vows, he bid farewell to the assembly, sat upright facing west, folded his hands, and breathed his last. He was fifty-seven years old.
- Que Gongze of the Eastern Jin Dynasty
He was one of the one hundred and twenty-three virtuous individuals of Huiyuan's (referring to the eminent monk Huiyuan of the Eastern Jin Dynasty) Lotus Society. He once vowed to be reborn in the Western Pure Land of Ultimate Bliss and return to repay his fellow practitioners. After his passing, a friend held a memorial service for Que Gongze at the Tianma Temple in Tokyo, reciting scriptures for his benefit. At that time, in the temple hall, there was golden light at night. A voice in the air said: 'I am Que Gongze. I prayed to be reborn in the Land of Ultimate Bliss, and now my wish has been fulfilled, so I have come to inform you.' After speaking, he disappeared. Zhi Daolin (referring to the famous scholar Zhi Dun, courtesy name Daolin, of the Eastern Jin Dynasty) praised: 'Great is Que Gong! Humbly receiving spiritual responses. His spirit went to the Western Land, and his deeds are verified in Tokyo. Hovering in the sky, spreading his voice, manifesting his form. Is it merely admiring a single praise, using this to reveal the unseen?' Yu (Qian) Kao respectfully praised: 'Excellent is Gongze! First delighting in the taste of Dharma. Few understand me, but his path is noble. Golden light shines brightly at night, and a beautiful countenance radiates in the morning. Not abandoning those with affinity, he tells his kind in words.'
- Monk Sengrui
He was a native of Guantao in the Wei kingdom. At the age of eighteen, he began to serve Sengxian, studying as a disciple, competing with other monks. By the age of twenty, he had extensively mastered the Buddhist scriptures and was also versed in Confucian classics. He once listened to Senglang lecturing on the 'Fangguang Jing' (Prajnaparamita Sutra), repeatedly
有譏。難(［考］難寶集欠)朗謂(［考］謂下寶集有賢)曰。睿誡(［考］誡寶集作也識)出人表。皆(［考］皆寶集作北)格難吾。累思本能通。可謂賢弟子也。睿以身居學地(［考］地下至學。地二十字恐衍)。格難吾累思不能通。可謂賢弟子也。睿以身居學地。未能均惠均(［考］均恐衍)習定。加又禪定之奧。昧諸階漸。且曰。經法雖少。足識因果。禪法未傳。措心無地。羅什后至開(［考］開戒傳作關)中。出禪安(［考］安恐要)三卷。睿首仍(［考］仍寶集作得)之。日夜修習。遂精五門。善入六靜。美聲大布。遠近歸德。什師所翻經論。睿普並忝定。什嘆曰。吾以傳禪(［考］禪寶。集作譯)與早求(［考］求寶集作子相)值。蓋無恨矣。后著大智論。十二門論等序。並著大小品法花維摩思益經序。皆傳於世。初睿善攝滅(［考］滅恐威)儀。弘贊經法。常回諸善。愿生安養。坐(［考］座下寶集有臥)牢曾背西。后時無病。集僧告曰。生平所有(［考］有寶。集作存)愿在(［考］在寶集作生)安養。如睿所見。固當得生。或其身口意業。未至無犯。愿施大慈。永為法朋(［考］朋寶集作明誠也明也。) 因款諸僧。端坐入滅。寺僧咸見五色雲煙。出最(［考］最恐睿)之旁(［考］旁寶集作房
【現代漢語翻譯】 現代漢語譯本： 有人譏諷。鳩摩羅什的弟子僧睿（Sengrui，人名）反駁說：『你的高明見解超乎常人，都能駁倒我，我反覆思考都不能理解。』可以稱得上是賢能的弟子了。僧睿認為自己身處學習之地，未能普遍地學習禪定，更何況對於禪定的奧妙，還不瞭解各個階段的進階。並且說：『經法雖然學得少，足以認識因果。禪法沒有傳授，用心無處著落。』鳩摩羅什後來到了關中，翻譯出《禪安般》三卷，僧睿首先得到了它，日夜修習，於是精通五門禪法，善於進入六靜。美名廣為傳播，遠近的人都歸附他的德行。鳩摩羅什所翻譯的經論，僧睿普遍參與訂正。鳩摩羅什讚歎說：『我能夠翻譯禪法，與你這樣的人才相遇，實在沒有遺憾了。』後來撰寫了《大智度論》、《十二門論》等序，並且撰寫了《大品般若經》、《小品般若經》、《法華經》、《維摩詰經》、《思益經》的序，都流傳於世。當初僧睿善於攝持威儀，弘揚讚歎經法，常常回向各種善行，願望往生安養凈土。曾經背靠西方端坐。後來臨終時沒有疾病，召集僧眾說：『我平生所有的願望都在往生安養凈土。』如我所見，必定能夠往生。或許我的身口意業，還沒有達到沒有過失的地步，希望大家施予大慈悲，永遠作為我的法友。於是懇請各位僧人，端坐入滅。寺廟的僧人都看見五色雲煙，從僧睿的住所旁邊升起。 English version: Someone ridiculed. Sengrui (Sengrui, a name), a disciple of Kumarajiva (Kumarajiva, a name), retorted: 'Your brilliant insights surpass ordinary people, and you can refute me, and I can't understand it even after repeated thinking.' He can be called a virtuous disciple. Sengrui believed that he was in a place of learning and had not universally studied Dhyana (Dhyana, meaning meditation), let alone the mysteries of Dhyana, and did not understand the advancement of each stage. And said: 'Although I have learned little about the Sutras, it is enough to recognize cause and effect. The Dhyana Dharma has not been taught, and there is nowhere to focus on it.' Kumarajiva later arrived in Guanzhong and translated the three volumes of 'Dhyana Anban', which Sengrui first obtained. He practiced day and night, and then became proficient in the five gates of Dhyana and was good at entering the six silences. His good reputation spread widely, and people from far and near came to admire his virtue. Sengrui universally participated in correcting the scriptures and treatises translated by Kumarajiva. Kumarajiva praised: 'I can translate the Dhyana Dharma and meet a talent like you, I have no regrets.' Later, he wrote prefaces to 'Mahaprajnaparamita Sastra', 'Twelve Gate Treatise', etc., and wrote prefaces to 'Mahaprajnaparamita Sutra', 'Astasahasrika Prajnaparamita Sutra', 'Lotus Sutra', 'Vimalakirti Sutra', and 'Thinking of the Benefit Sutra', all of which have been passed down to the world. In the beginning, Sengrui was good at restraining his demeanor, promoting and praising the scriptures, and often dedicated all kinds of good deeds, hoping to be reborn in the Pure Land of Ultimate Bliss. He used to sit facing west. Later, when he was dying, he had no illness. He summoned the monks and said: 'All my wishes in my life are to be reborn in the Pure Land of Ultimate Bliss.' As I see it, I will definitely be reborn. Perhaps my body, speech, and mind have not reached the point of being without fault. I hope everyone will give great compassion and always be my Dharma friend.' So he pleaded with the monks and sat in meditation and entered Nirvana (Nirvana, meaning the final liberation). The monks in the temple all saw five-colored clouds and smoke rising from beside Sengrui's residence.
【English Translation】 Someone ridiculed. Nan (difficult) Lang said (Baoji has Xian under Wei): 'Your wise precepts are outstanding, and you can all refute me. I have repeatedly thought about it but cannot understand. You can be called a virtuous disciple.' Rui, residing in a place of learning, has not been able to equally benefit from learning and meditation. Moreover, he is ignorant of the mysteries of meditation and the gradual stages. He also said, 'Although the scriptures are few, they are enough to recognize cause and effect. The meditation methods have not been transmitted, and there is no place to put one's mind.' Kumarajiva (Kumarajiva, a famous translator) later arrived in Guanzhong and translated three volumes of 'Dhyana Anban'. Rui first obtained them and practiced day and night, thus becoming proficient in the five gates and skilled in entering the six silences. His beautiful reputation spread widely, and people from far and near returned to his virtue. Rui universally participated in the revision of the scriptures and treatises translated by Kumarajiva. Kumarajiva sighed, 'I am translating Dhyana and met you early, so I have no regrets.' Later, he wrote prefaces to the 'Mahaprajnaparamita Sastra' and 'Twelve Gate Treatise', and also wrote prefaces to the 'Mahaprajnaparamita Sutra', 'Astasahasrika Prajnaparamita Sutra', 'Lotus Sutra', 'Vimalakirti Sutra', and 'Thinking of the Benefit Sutra', all of which have been passed down to the world. Initially, Rui was good at restraining his demeanor, promoting and praising the scriptures, and often dedicating all good deeds, wishing to be born in the Pure Land of Ultimate Bliss. He often sat facing west. Later, without illness, he gathered the monks and said, 'All my wishes in life are to be in the Pure Land of Ultimate Bliss. As I see it, I will surely be born there. Perhaps my body, speech, and mind have not reached the point of being without fault. I hope you will show great compassion and always be my Dharma friends.' Then, he earnestly asked the monks and sat in meditation and entered Nirvana. The monks in the temple all saw five-colored clouds and smoke coming out from beside Rui's room.
)盤旋西(［考］西寶集作而)去。
十釋曇鑒
孩雅(［考］雅寶集作稚)厭俗。稍長。學兼經論。后聞羅什開。枝(［考］開枝寶集作入關林)策詣之。咨決心疑。一隅三反。及什之言(［考］言寶集作亡)乃之江陵山寺。履行尤謹(［考］謹下寶集有嘗字)愿躬升安養。面覲彌陀。故(［考］故下寶集有雖字)毫芒之善。恙(［考］恙寶集作悉)迴向之。一曰(［考］曰寶集作日)定中。見彌陀佛。手捧金瓶。以水灑其面。滌汝塵垢。清汝心念。汝之身口。俱致爰(［考］爰寶集作嚴)凈。乃于瓶中。出一蓮花授之。鑒出定。謂弟子惠嚴曰。汝于凈土。有觀念因。吾于汝也。宜無隱乎。𠇍遂以所見告之。殆三日。弟子道濟。辭往上明。鑒曰。汝徒未能性(［考］性寶集缺)升安養脫娑婆。驅(［考］驅寶集作區)々南北。其終為何。既而又曰。汝能奉吾言。他日之來。猶吾在焉。不然則汝之報隨業(［考］業下寶集有有字)遷。其夕。鑒與寺僧。歷敘疇昔。亦露其長往不得(［考］得寶集作復)之意。聞者英(［考］英寶集作莫)之測也。夜寖深。獨步序(［考］序寶集作廊)下。念彌陀佛。近愈(［考］愈寶集作逾)五更。其聲彌勵。及且。嚴等依常問訊。見鑒。趺坐不動。就而視之。已(［考
【現代漢語翻譯】 現代漢語譯本： 盤旋西邊而去。
十、釋曇鑒
孩提時就厭惡世俗。稍稍長大，學問兼通經書和論典。後來聽說鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）在關中講法，就前往拜訪。諮詢疑難問題，往往能從一個問題推及其他。等到聽了鳩摩羅什的教誨，於是前往江陵的山寺，修行更加謹慎。發願親自升往安養凈土（Sukhāvatī，西方極樂世界），親眼覲見阿彌陀佛（Amitābha）。所以即使是極小的善行，都全部迴向凈土。有一天在禪定中，見到阿彌陀佛，手裡捧著金瓶，用水灑在他的臉上，說：『洗滌你的塵垢，清凈你的心念。你的身口意，都要達到莊嚴清凈。』然後從瓶中，取出一朵蓮花授予他。曇鑒出定后，對弟子惠嚴說：『你對於凈土，有憶念觀想的因緣。我對你，不應該隱瞞什麼。』於是將所見到的景象告訴了他。大約過了三天，弟子道濟，告辭前往上明。曇鑒說：『你只是未能從根本上解脫，升往安養凈土，脫離娑婆世界（Sahā，我們所居住的這個世界）。奔波南北，最終又能得到什麼呢？』過了一會兒又說：『你如果能聽從我的話，他日再來，就如同我還在一樣。不然的話，你的果報將隨著業力而轉移。』當天晚上，曇鑒與寺里的僧人，歷數往昔的事情，也流露出自己將要去世不能再回來的意思。聽的人沒有誰能猜測到他的用意。夜深了，獨自在走廊下行走，唸誦阿彌陀佛的名號，接近五更天時，聲音更加洪亮。等到天亮，惠嚴等人按照慣例前去問候，看見曇鑒，跏趺而坐，一動不動。走近一看，已經圓寂了。
【English Translation】 English version: He circled westward and departed.
Ten, Shi Tanjian (釋曇鑒)
As a child, he detested worldly customs. As he grew older, he mastered both sutras and shastras. Later, upon hearing that Kumārajīva (鳩摩羅什, a famous translator of Buddhist scriptures) was teaching in Guanzhong, he went to visit him, consulting him on his doubts and uncertainties, often inferring from one question to others. After receiving Kumārajīva's teachings, he went to a mountain temple in Jiangling, where he practiced with even greater diligence. He vowed to personally ascend to Sukhāvatī (安養凈土, the Pure Land of the West) and directly behold Amitābha (彌陀佛). Therefore, even the smallest good deeds were entirely dedicated to the Pure Land. One day, in meditation, he saw Amitābha holding a golden vase, sprinkling water on his face, saying, 'Wash away your defilements, purify your mind. Your body, speech, and mind must all attain adornment and purity.' Then, from the vase, he took out a lotus flower and gave it to him. After emerging from meditation, Tanjian said to his disciple Huiyan, 'You have the karmic connection of mindfulness and contemplation of the Pure Land. I should not hide anything from you.' He then told him what he had seen. About three days later, the disciple Daoji bid farewell to go to Shangming. Tanjian said, 'You are merely unable to fundamentally liberate yourself, ascend to Sukhāvatī, and escape the Sahā world (娑婆世界, this world we live in). Running around north and south, what will you ultimately gain?' After a while, he added, 'If you can follow my words, your return in the future will be as if I am still here. Otherwise, your retribution will follow the shifting of karma.' That evening, Tanjian recounted past events with the monks of the temple, also revealing his intention to pass away and not return. None of those who heard him could guess his meaning. As the night deepened, he walked alone under the corridor, reciting the name of Amitābha. As it approached the fifth watch, his voice became even louder. When dawn broke, Huiyan and others went to greet him as usual, and saw Tanjian sitting in the lotus position, unmoving. Upon closer inspection, he had already passed away peacefully.
］已寶集作亡)矣。凡三旬。支體柔滑。有若芙蕖之香。發出焉。同時。亦有江陵釋道海。淮(［考］淮寶集作維)南釋曇泓。東[較-父+眾]釋道廣。弘農釋道光。並祈心安養。至其棄世。皆言自(［考］言自寶集作目)擊金臺寶網。暨頻伽命々(［考］命々寶集作共命)之鳥。來現其前。
十一釋曇弘(［考］弘寶集作泓下同)
廣陵高郵人。宋永初中。南遊番禺止於臺寺。后適交址之仙山寺(［考］自廣陵至山寺寶集作黃龍人也)香火之外。了無他事。誦無量壽及觀經。不知其數。弘每唸曰。一身萬緒。正念難守。可乘念早見彌陀。由是。于崦(［考］崦寶集作山唵)間。積薪又(［考］又寶集作為)𧂐。一日潛入其薪。口自陳曰。愿謝此報。速奉金顏。無於三界以隨諸有。因而縱火。弟子追及舁之(［考］舁之寶集缺)還寺。然其所焚半身嫻-木+(古/小)未經月餘。復如故(［考］故寶集作此)翌日。鄉閭。嚴持大會。舉寺皆赴。弘於是月(［考］月寶集作日)復入或飲谷取水(［考］或飲谷取水寶集作巖谷聚)薪焚之。鄉民奔(［考］奔寶集作奔)救。弘已已(［考］已寶集作亡)矣。於是。益薪進(［考］進寶集缺)火。收(［考］
【現代漢語翻譯】 現代漢語譯本："]已（寶集作：亡）矣。總共三十天，肢體柔軟光滑，散發出如同芙蕖（荷花）一般的香氣。同時，也有江陵的釋道海，淮（寶集作：維）南的釋曇泓，東[較-父+眾]的釋道廣，弘農的釋道光，都祈求心神安寧，往生西方。他們臨終時，都說自己親眼看見金臺寶網，以及頻伽（妙音鳥，一種傳說中的鳥）和共命鳥（一種傳說中同生共死的鳥）出現在他們面前。
十一、釋曇弘（寶集作：泓，下同）
廣陵高郵人。宋永初年間，南遊至番禺，住在臺寺。除了香火供奉之外，沒有其他事情。誦讀《無量壽經》和《觀經》，不知多少遍。曇弘常常想：『一身思緒萬千，正念難以守護。不如趁早見到彌陀（阿彌陀佛）。』因此，在山坳（寶集作：山唵）間，堆積柴薪，又（寶集作：為）搭設柴堆。一天，他悄悄進入柴堆，口中自述：『愿捨棄此身，早日見到阿彌陀佛的金容。不再於三界（欲界、色界、無色界）中隨業流轉。』於是點燃柴火。弟子們追趕上來，將他抬（寶集缺）回寺廟。然而他被焚燒的半身[嫻-木+(古/小)]（寶集作：已爛），不到一個月，又恢復如初（寶集作：此）。第二天，鄉里人隆重地舉辦大法會，全寺僧人都去參加。曇弘於是在這月（寶集作：日）再次進入或飲谷（寶集作：巖谷聚）的柴堆中焚燒自己。鄉民們奔（寶集作：奔）來搶救，曇弘已經（寶集作：亡）去世了。於是，人們增加柴火，加大（寶集缺）火焰，收（寶集缺）
【English Translation】 English version: ] had (Baoji version: died). It lasted for thirty days. His limbs were soft and smooth, emitting a fragrance like that of a lotus flower (Fúqú). At the same time, Shi Daohai of Jiangling, Shi Tanhong of Huai (Baoji version: Wei) Nan, Shi Daoguang of Hongnong, all prayed for peace of mind and rebirth in the West. When they were dying, they all said that they had personally seen the golden platform treasure net, as well as the Kalaviṅka (妙音鳥, a mythical bird with a beautiful voice) and Jīvaṃjīvaka (共命鳥, a mythical bird with one body and two heads, sharing a single life) appearing before them.
Eleven, Shi Tanhong (Baoji version: Hong, same below)
He was from Gaoyou, Guangling. During the Yongchu period of the Song dynasty, he traveled south to Panyu and stayed at Tai Temple. Apart from incense offerings, he had no other affairs. He recited the Amitāyurdhyāna Sūtra and the Visualization Sutra, countless times. Tanhong often thought: 'A single body has ten thousand thoughts, and it is difficult to maintain right mindfulness. It is better to see Amitābha (阿彌陀佛) early.' Therefore, in the mountain valley (Baoji version: Shān ǎn), he piled up firewood and built (Baoji version: as) a pyre. One day, he secretly entered the pyre and said to himself: 'I wish to give up this body and see Amitābha's golden face as soon as possible. I will no longer transmigrate in the Three Realms (Desire Realm, Form Realm, Formless Realm) following karma.' Then he lit the fire. The disciples chased after him and carried (Baoji missing) him back to the temple. However, the half of his body that was burned [嫻-木+(古/小)] (Baoji version: already rotten) recovered as before (Baoji version: this) in less than a month. The next day, the villagers held a grand Dharma assembly, and all the monks in the temple went to attend. Tanhong then entered the firewood pile in the valley of Huoyin (Baoji version: Yángǔ jù) again this month (Baoji version: day) and burned himself. The villagers rushed (Baoji version: rushed) to rescue him, but Tanhong had already (Baoji version: died) passed away. Therefore, people added firewood and increased (Baoji missing) the flames, and collected (Baoji missing)
收寶集作取)其道(［考］道寶集作遺)骨。得舍利數百。擊之以右(［考］右寶集作石)光𤾃隨發。有見弘身。作黃金色。乘一金鹿。西行甚急。或問之。不答。再問之(［考］再問之寶集缺)惟(［考］惟寶集作唯)舉一手。指西而已。人有迫而追之。相去彌遠。終不及焉。
十二烏長國王
謂群臣曰。朕為人主(［考］自謂群至人主寶集作有言凡人之生)不免生老病死。無常無常(［考］無常恐衍)之苦。六趣輪迴。誰分貴賤。聞西方佛國。誓願棲神。於是。日夜精勤。唸佛行道。廣行佈施。利樂眾生。每日設一百僧。王與后妃。親乎(［考］乎寶集作手)行食。時請名僧。咨叩妙法。三十餘年。精專無贊(［考］無贊寶集作不替)一日宮中見彌陀佛。西方聖眾束(［考］束寶集作來)迎。祥瑞不一。端坐示滅。神色怡悅。
十三宋魏(［考］魏寶集缺)世子親屬四人
皆念于(［考］于寶集作阿)彌陀佛。唯妻不信。女年十四。忽患命終。三日重蘇曰。兒到西方。見父見(［考］見寶集作兄)及兒。七寶池中皆有蓮花。唯母全無。故來相報。母因生信。發志唸佛。后臨終皆云。見佛來迎。同生凈土。
十四左(［考］左寶集作尼)法盛
清(［考］清下寶集有河字)人
{ "translations": [ "現代漢語譯本：收集寶物，當作獲取（［考］《道寶集》作『遺』）骨的途徑。得到舍利數百顆，用右手（［考］《右寶集》作『石』）敲擊它們，光芒隨即散發。有人看見弘身，呈現黃金色，乘坐一頭金色的鹿，向西飛奔而去。有人問他，他不回答。再次問他（［考］《再問之寶集》缺），只是（［考］《只是寶集》作『唯』）舉起一隻手，指向西方而已。有人緊追不捨，但距離越來越遠，始終無法追上。", "十二、烏長國王", "對群臣說：『朕作為人主（［考］自謂群至人主寶集作有言凡人之生），也無法避免生老病死，無常無常（［考］無常恐衍）的痛苦。六道輪迴，誰又能分出貴賤？聽說西方有佛國，發誓要將精神寄託在那裡。』於是，日夜精進勤勉，唸佛修行，廣行佈施，利益眾生。每天供養一百位僧人，國王與后妃親自（［考］乎寶集作手）佈施食物。時常邀請名僧，請教精妙的佛法。三十多年，精進專一沒有懈怠（［考］無贊寶集作不替）。一天，在宮中看見彌陀佛（Amitabha Buddha），西方聖眾前來（［考］束寶集作來）迎接，各種吉祥的徵兆不斷顯現。國王端坐而逝，神色怡悅。", "十三、宋魏（［考］魏寶集缺）世子的四位親屬", "都念誦阿彌陀佛（Amitabha Buddha）的名號，只有妻子不相信。女兒十四歲時，忽然病逝，三天後又甦醒過來說：『女兒到了西方極樂世界，見到了父親，見到了（［考］見寶集作兄）哥哥和我。七寶池中都有蓮花，唯獨母親沒有。所以我來報信。』母親因此生起信心，發誓唸佛。後來臨終時都說，看見佛來迎接，一同往生凈土。", "十四、左（［考］左寶集作尼）法盛", "清（［考］清下寶集有河字）人" ], "english_translations": [ "English version: He collected treasures, taking them as a means to obtain ([Note: Dao Bao Ji says '遺', meaning 'left behind' instead of '取', meaning 'obtain']) bones. He obtained several hundred sariras (舍利, relics). He struck them with his right hand ([Note: You Bao Ji says '石', meaning 'stone' instead of '右', meaning 'right']), and light immediately radiated forth. Some saw Hong Shen, appearing golden in color, riding a golden deer, traveling swiftly westward. Someone asked him, but he did not answer. When asked again ([Note: This phrase is missing in Bao Ji]), he only ([Note: Bao Ji uses '唯' which also means 'only' instead of '惟']) raised one hand, pointing westward. Someone tried to pursue him closely, but the distance grew ever greater, and they could never catch up.", "Twelve, King Wuchang", "Said to his ministers, 'I, as a ruler ([Note: Zi Wei Qun Zhi Ren Zhu Bao Ji says '有言凡人之生', meaning 'Someone said, all who are born'), cannot avoid birth, old age, sickness, and death, the suffering of impermanence, impermanence ([Note: 'Impermanence' may be redundant). In the six realms of reincarnation, who can distinguish between noble and lowly? I have heard of the Buddha-land in the West, and I vow to entrust my spirit there.' Therefore, day and night, he diligently practiced mindfulness of the Buddha, performed good deeds, and benefited all beings. Every day, he provided for one hundred monks, with the king and his consorts personally ([Note: Bao Ji uses '手', meaning 'hand' instead of '乎']) offering food. He often invited renowned monks to inquire about the profound Dharma. For more than thirty years, he was diligent and unwavering ([Note: Bao Ji says '不替', meaning 'not remiss' instead of '無贊', meaning 'without praise']). One day, in the palace, he saw Amitabha Buddha (彌陀佛), and the Western saints came ([Note: Bao Ji uses '來', meaning 'come' instead of '束', meaning 'bundle']) to greet him, with various auspicious signs appearing. The king sat upright and passed away peacefully, with a joyful expression.", "Thirteen, Four Relatives of the Crown Prince of the Song Wei ([Note: Wei is missing in Bao Ji]) Dynasty", "All recited the name of Amitabha Buddha (阿彌陀佛), except for his wife, who did not believe. Their daughter, at the age of fourteen, suddenly died, but revived three days later, saying, 'I went to the Western Pure Land and saw my father, saw ([Note: Bao Ji uses '兄', meaning 'older brother' instead of '見', meaning 'saw']) my brother, and myself. In the Seven Treasure Pond, there were lotus flowers for all of us, except for mother. That is why I have come to inform you.' The mother then developed faith and vowed to recite the Buddha's name. Later, at the time of their death, they all said that they saw the Buddha coming to greet them, and they were all reborn in the Pure Land.", "Fourteen, Zuo ([Note: Bao Ji uses '尼', meaning 'nun' instead of '左', meaning 'left']) Fasheng", "From Qing ([Note: Bao Ji adds '河', meaning 'river' after '清'])" ] }
。才識惠解。敏若生知。晝則披陳玄素。夕則澄寂理味。漸積歲時。神情朗謄。雖曰暮齒。有逾在(［考］逾在寶集作途壯)年。每欲救(［考］救寶集作㧞)跡三界。棲神九品。於是。今(［考］今寶集作分)十六觀。並作入(［考］入寶集作八)池。以糸(［考］糸寶集作系)前想。一日病。方假寐。見彌陀佛。與二菩薩。乘雜花云。々出寶光。前以照盛。是時。諸尼谷扉問病。且見盛房光明迸溢。駭而問之。盛曰。適吾假寐。見彌陀佛及二菩薩。已在吾前。而復以光照我。此佛之時(［考］時。寶集缺)慈度我也。言竟而絕。
十五尼道瑗
再(［考］再寶集作丹)陽人也。少聽(［考］聽寶集考聰)悟。自得經籍書史。皆所博涉。成戒之後。研味三莊(［考］三莊寶集作二藏)尤得其要。大造(［考］造下寶集有佛字)像。以廣福業。鼓(［考］鼓寶集作彭)城金像二軀。瓦官寺彌勒像一軀。違(［考］違恐建)興寺金像二軀。建福寺臥像並普賢行像兩軀。又隨其像。陳獻幡花。頗極精麗。又造金無量壽佛一軀。愿馮其福。接量(［考］接量寶集作接至)西方。明年夏四月十一日。像于眉間。大放光明照□(［考］缺字寶集有寺々內三字)盡如金色。于金色中。無量壽佛。與瑗記曰。汝于(［考
【現代漢語翻譯】 現代漢語譯本：才智、見識、恩惠、理解力都敏捷得好像天生就知道一樣。白天就披閱陳述玄妙的佛理，晚上就澄心靜慮體味佛法的真諦。隨著時間流逝，精神和情志都變得開朗明澈。雖然說已經到了晚年，但精神狀態超過了壯年時期。常常想要擺脫三界的束縛，將精神寄託於九品蓮臺。於是，將十六觀想都作為進入蓮池的途徑，用思念繫住前方的景象。有一天生病了，正在小睡，看見阿彌陀佛（Amitabha Buddha），和兩位菩薩，乘坐著各種各樣的花朵形成的雲彩，雲彩中散發出寶光，來到盛的前面照耀著她。當時，眾位尼姑在門外問候盛的病情，並且看見盛的房間里光明四射，感到驚駭而詢問她。盛說：『剛才我小睡的時候，看見阿彌陀佛和兩位菩薩，已經來到我的面前，並且用光芒照耀著我。這是佛在慈悲地救度我啊。』說完就去世了。 十五、尼道瑗（Ni Daoyuan） 是丹陽人。從小就聰慧，自學經書史籍，都廣泛涉獵。受戒之後，研習三藏（Tripitaka），尤其領會了其中的要義。大量建造佛像，用來廣種福田。在彭城建造了兩尊金像，在瓦官寺建造了一尊彌勒佛像（Maitreya），在建興寺建造了兩尊金像，在建福寺建造了一尊臥佛和兩尊普賢菩薩行像。並且隨著佛像，陳設供奉幡花，非常精緻華麗。又建造了一尊金無量壽佛（Amitayus Buddha），希望憑藉這尊佛的福力，接引自己往生西方極樂世界。第二年夏天四月十一日，佛像的眉間，放出巨大的光明，照亮寺廟內外，都如同金色一般。在金色的光芒中，無量壽佛對道瑗授記說：『你于（考
【English Translation】 English version: Her talent, knowledge, grace, and understanding were all so sharp as if she were born with them. During the day, she would peruse and expound on profound Buddhist principles, and in the evening, she would calm her mind and contemplate the true meaning of the Dharma. As time passed, her spirit and emotions became clear and bright. Although she was in her later years, her mental state surpassed that of her prime. She often desired to escape the bonds of the Three Realms and entrust her spirit to the Nine Grades of Lotus. Therefore, she used the Sixteen Contemplations as a means to enter the Lotus Pond, using her thoughts to fixate on the scene before her. One day, she fell ill and was dozing off when she saw Amitabha Buddha (Amitabha Buddha), along with two Bodhisattvas, riding on clouds formed of various flowers, emanating precious light from the clouds, coming before Sheng and illuminating her. At that time, the nuns outside inquired about Sheng's illness and saw the radiant light overflowing from Sheng's room, and they were astonished and asked her about it. Sheng said, 'Just now, as I was dozing off, I saw Amitabha Buddha and two Bodhisattvas, already before me, and they illuminated me with their light. This is the Buddha's compassionate salvation for me.' After saying this, she passed away. Fifteenth, Nun Daoyuan (Ni Daoyuan) She was a native of Danyang. From a young age, she was intelligent and insightful, and she extensively studied various scriptures and historical texts on her own. After receiving the precepts, she studied the Tripitaka (Tripitaka), especially grasping its essential meaning. She built many Buddha statues to cultivate blessings. She built two golden statues in Pengcheng, a Maitreya Buddha statue (Maitreya) in Waguan Temple, two golden statues in Jianxing Temple, and a reclining Buddha statue and two Samantabhadra Bodhisattva statues in Jianfu Temple. Furthermore, along with the statues, she presented banners and flowers as offerings, which were extremely exquisite and beautiful. She also built a golden Amitayus Buddha statue (Amitayus Buddha), hoping to rely on the blessings of this Buddha to be reborn in the Western Pure Land. On the eleventh day of the fourth month of the following summer, the statue emitted a great light from its brow, illuminating the inside and outside of the temple, all like gold. Within the golden light, Amitayus Buddha prophesied to Daoyuan, saying, 'You will (考
］于寶集作舍)此報。必遂依我。當善護持。勿生疑慢。瑗得其記。彌增感悅。旋于其月望曰(［考］曰恐日)。就其像前。端坐入滅。
十六釋惠(［考］惠寶集作慧)進
烏裎人也。性雄勇好任俠年四十。覺身夢幻。乃之楊都高座寺出家焉。進以中年出家。不能窮𦣱圓頓。愿誦法花。以畢殘報。用心勞苦。執卷病生。嘆曰豈業障深厚。如來之教難勝耶。乃復發愿。造經百部。以悔先障。始聚錢一千六百。一夕群賊來寇。進無驚撓。惟(［考］惟寶集作唯)俯身合掌。指其錢曰。此經錢也。出於檀越之家。吾無有焉。群賊聞之。愧𧹞(［考］𧹞寶集作報)而去。爾後果成百部。々帙(［考］帙寶集作帙)既滿。病亦隨損。進向所營功德。俱資凈土。願心深固。俄空中有聲。告曰汝事已辨(［考］辨下寶集有愿字)亦已遂。其生凈土。非汝而誰(［考］誰下寶集有進字)聞之曰。進本不敢以冀上品。俱但下如(［考］如寶集作品)之下。亦無退轉矣。至齊永明三年。々八十餘。無病而卒。
十七釋惠(［考］惠寶集戒傳作慧)光
定州人也。年十三。隨父入洛。見佛陀禪師。慕其有道。陀以光有異相。必(［考］必下寶集有能字)宣荷勝法。勉之從佛。光既從事佛道。刻已(［考］已恐己)
【現代漢語翻譯】 現代漢語譯本：於是（阿）于寶集（寺）完成了這件事。』這個報應一定會應驗在我身上。應當好好守護保持（正念），不要產生懷疑和輕慢。』瑗得到了這個預言，更加感動喜悅。不久就在那個月的十五日，在他的佛像前，端正地坐著入滅了。
十六、釋惠進（法師）
是烏裎人。天性雄壯勇敢，喜歡行俠仗義，四十歲時，覺悟到身體如夢如幻，於是前往楊都高座寺出家。惠進因為中年出家，不能完全通達圓頓之理，發願誦讀《法華經》，以了結剩餘的業報。他用心勞苦，拿著經卷就生病了，嘆息說：『難道是業障深厚，如來的教法難以戰勝嗎？』於是再次發願，抄寫一百部經，用來懺悔過去的業障。開始聚集了一千六百錢，一天晚上，一群盜賊前來侵犯。惠進沒有驚慌騷擾，只是俯身合掌，指著那些錢說：『這是抄經的錢，出自於施主之家，我沒有啊。』群賊聽了這些話，感到慚愧而離開了。之後果然完成了百部經，經卷裝訂完畢，疾病也隨著減輕。惠進將他所做的功德，全部用來資助往生凈土，願心深固。不久，空中傳來聲音，告訴他說：『你的事情已經辦妥，願望也已經實現，往生凈土，不是你又是誰呢？』惠進聽了說：『我本來不敢期望上品往生，只求下品中的下品，也不會退轉了。』到了齊永明三年，八十多歲，無病而去世。
十七、釋惠光（法師）
是定州人。十三歲時，跟隨父親到洛陽，見到佛陀禪師，仰慕他有道行。佛陀認為惠光有奇異的相貌，必定能夠宣揚殊勝的佛法，勉勵他出家修行。惠光既然從事佛道，就刻苦自勵。
【English Translation】 English version: Then (A) Yuan, at Baoji (Monastery), completed this matter. 'This retribution will surely fall upon me. You should protect and maintain (right mindfulness) well, and do not give rise to doubt and arrogance.' Yuan received this prophecy and was even more moved and delighted. Soon, on the fifteenth day of that month, he sat upright in front of his Buddha image and entered into Nirvana.
Sixteenth: The Venerable Huijin
He was a native of Wucheng. By nature, he was valiant and brave, and liked to act as a knight-errant. At the age of forty, he realized that the body was like a dream and illusion, so he went to Gaozuo Monastery in Yangdu to become a monk. Because Huijin became a monk in middle age, he could not fully understand the perfect and sudden teachings, so he vowed to recite the Lotus Sutra to end his remaining karmic retribution. He worked hard and became ill from holding the scriptures, lamenting, 'Is it that my karmic obstacles are so deep that the Tathagata's teachings are difficult to overcome?' So he vowed again to copy one hundred scriptures to repent for his past karmic obstacles. He began to gather one thousand six hundred coins. One night, a group of thieves came to invade. Huijin was not alarmed or disturbed, but bowed and put his palms together, pointing to the money and saying, 'This is money for copying scriptures, it comes from the homes of donors, I have none.' The thieves, hearing these words, felt ashamed and left. Afterwards, he indeed completed one hundred scriptures. As the scripture cases were filled, his illness also lessened. Huijin used all the merits he had accumulated to help him be reborn in the Pure Land, and his vow was deeply firm. Soon, a voice came from the sky, telling him, 'Your affairs have been completed, and your wishes have been fulfilled. Who else but you will be reborn in the Pure Land?' Huijin heard this and said, 'I originally did not dare to hope for rebirth in the upper grades, I only seek the lowest of the lower grades, and I will not regress.' In the third year of Yongming in the Qi dynasty, he was over eighty years old and died without illness.
Seventeenth: The Venerable Huiguang
He was a native of Dingzhou. At the age of thirteen, he followed his father to Luoyang and saw the Dhyana Master Fotuo (Buddha). He admired his virtue. Fotuo believed that Huiguang had extraordinary features and would surely be able to proclaim the supreme Dharma, so he encouraged him to become a monk. Since Huiguang engaged in the Buddhist path, he was diligent and self-disciplined.
力學。曰(［考］曰寶集作日)記數千言。加又一鉤索判(［考］判寶集作淵)致。若由宥(［考］宥寶集作宿)悟。一時有所咨問。光必指引。冷然可聽。人號聖沙彌焉。洎曰其受具。大翼聖教。眾欽其德。往々解囊而施。歲無虛曰(［考］曰寶集作日)光回所施。恙(［考］恙寶集作悉)資恟獨。嘗者(［考］者寶集作著)四分律疏。及花嚴涅槃十地等疏。皆□(［考］缺字寶集作盡)權實。齊之名賢。率宗奉之。然光所修精苦。未始克定何佛國土受生。及病大漸(［考］及病大漸寶集作一日有疾)俄見天眾來現。曰非所愿也。乃(［考］乃寶集作及)投誠稽愿(［考］愿寶集作顙)乞歸安養。朱(［考］朱寶集作木)移瞬息。且(［考］且下寶集有見字)凈土化佛。與化菩薩。宛滿虛空。光曰。惟(［考］惟寶集作唯)佛攝受。遂我本願。又謂弟子曰。化佛菩薩不知其數。吾得褰衣后隨。志願足矣。於是。彈指謦欬。言氣俱盡。
十八釋法淋
晉□□(［考］缺字寶集有厚人也三字)落髮。志學以日兼夜。諸部毗尼。洞曉持犯。律部而外。談佛國土。必權(［考］權寶集作指)極樂。為受生處。以故。早暮常誦觀經。以繫念。或時誦之。輒見一僧。形甚魁大。在其左右。琳雖異之。未嘗出諸口。惟
【現代漢語翻譯】 現代漢語譯本： 力學。有人說他能記住數千言。（考：寶集本作『日』）加上他又善於鉤玄索隱，判斷精闢。（考：『判』寶集本作『淵』）好像是由於前世的領悟，一旦有人請教問題，他必定指點迷津，言語冷靜而有條理，令人信服。人們稱他為『聖沙彌』。等到他受具足戒后，便大力弘揚佛教，眾人欽佩他的德行。人們常常解囊相助，每年都沒有空缺。（考：『曰』寶集本作『日』）法光又將所施捨的財物，全部用來資助那些貧困孤獨的人。他曾經著有《四分律疏》，以及《華嚴經》、《涅槃經》、《十地經》等疏，都窮盡了權巧方便和真實義理。齊地的名賢，大多宗奉他。然而法光所修持的精進苦行，始終沒有確定要在哪個佛國土受生。等到他病重的時候（考：『及病大漸』寶集本作『一日有疾』），忽然看見天眾顯現，他說這不是他所希望的。於是（考：『乃』寶集本作『及』）虔誠地稽首發愿，乞求往生安養凈土。話音剛落，（考：『朱』寶集本作『木』）轉眼之間，而且（考：『且』下寶集有『見』字）凈土的化佛，與化菩薩，充滿虛空。法光說：『唯愿佛陀攝受我，成就我本來的願望。』又對弟子們說：『化佛菩薩不知其數，我得以提起衣角跟隨在他們身後，我的志願就滿足了。』於是，他彈指清嗓，說完話就斷氣了。
十八、釋法淋
晉朝時出家落髮。立志學習，以白天黑夜都不休息。對於各部的毗尼，都通曉持犯。除了律部之外，談論佛國土，必定指歸極樂世界，作為受生之處。因此，早晚常常誦讀《觀經》，用來繫念。有時誦經的時候，常常看見一個僧人，形體非常魁梧高大，在他的左右。法淋雖然覺得奇怪，但從未對人說起，只是...
【English Translation】 English version: Li Guang. It was said that he could remember thousands of words. (Note: 『曰』 is 『日』 in Baoji version) In addition, he was good at exploring profound meanings and making accurate judgments. (Note: 『判』 is 『淵』 in Baoji version) It seemed that due to his past life's understanding, once someone asked him a question, he would definitely point out the way, and his words were calm and organized, which was convincing. People called him 『Holy Shami』. After he received the full precepts, he vigorously promoted Buddhism, and everyone admired his virtue. People often helped him financially, and there was no shortage every year. (Note: 『曰』 is 『日』 in Baoji version) Fa Guang used all the alms he received to help the poor and lonely. He once wrote commentaries on the 『Four-Part Vinaya』, as well as commentaries on the 『Avatamsaka Sutra』, 『Nirvana Sutra』, and 『Ten Bhumi Sutra』, all of which exhausted the expedient means and the true meaning. The famous sages of Qi mostly followed him. However, Fa Guang's diligent practice never determined which Buddha land he would be reborn in. When he was seriously ill (Note: 『及病大漸』 is 『一日有疾』 in Baoji version), he suddenly saw the heavenly beings appear, and he said that this was not what he hoped for. So (Note: 『乃』 is 『及』 in Baoji version) he sincerely prostrated and vowed to be reborn in the Pure Land of Amitabha. As soon as he finished speaking, (Note: 『朱』 is 『木』 in Baoji version) in the blink of an eye, and (Note: There is a 『見』 after 『且』 in Baoji version) the manifested Buddhas and manifested Bodhisattvas of the Pure Land filled the void. Fa Guang said, 『May the Buddha receive me and fulfill my original vow.』 He also said to his disciples, 『The manifested Buddhas and Bodhisattvas are countless, and I can lift my clothes and follow behind them, my wish will be fulfilled.』 Then, he snapped his fingers and cleared his throat, and his breath ceased.
18.釋法淋 (Shi Fa Lin)
He left home in the Jin Dynasty. He was determined to study, not resting day or night. He was well versed in the Vinaya of various schools, and understood the precepts and violations. In addition to the Vinaya, when discussing the Buddha lands, he would definitely point to the Land of Ultimate Bliss as the place of rebirth. Therefore, he often recited the 『Contemplation Sutra』 in the morning and evening to focus his mind. Sometimes when he recited the sutra, he often saw a monk, very tall and strong, on his left and right. Although Fa Lin felt strange, he never told anyone about it, but...
(［考］未嘗出諸口惟寶集作不曾出口唯)執侍小竟(［考］竟恐兒)子見焉。齊建武二年。不愈。旦見一大寶樹。□(［考］缺字恐樹)下有三蓮花。花上有一佛二菩薩像。淋大喜曰。修凈業者。得見寶像。艮(［考］艮寶集作即)除無量億劫重罪。幸吾見之。不慮金蓮玉池。不得生也。又謂僧曰。今夜爾(［考］爾寶集作耳)聞鐘聲。艮(［考］艮寶集作即)來視我。□□(［考］缺字寶集有至於二字)夜半。果聞鐘聲。琳乃就席而逝。
十九釋僧柔
舟(［考］舟寶集作丹)陽人。九歲親學。秀髮天然。閭里先達。莫不嘉其俊異。后遇弘稱法師。遂投簪焉。偁有大名。一時學者。駢肩依仰。柔侍其側。曰(［考］曰寶集作日)承提發。以故。所學方等諸經皆貫精奧。后入剡白山靈鷲寺。々僧夜夢。人擁鐵鉞。隊仗(［考］仗寶集作伏充)塞山河。問之。曰。柔法師至。吾□□□(［考］缺字寶集有且迎矣三字)及旦。柔果(［考］果下寶集有至字)焉。寺僧競嘆其事。奇柔。々曰。□□(［考］缺字寶集有吾為鬼)物。見尚何奇也。齊大祖及世祖。父(［考］父寶集作文)宣諸帝。咸知其名。前後詔至鄴下。特加睿眷。然柔不親俗。不尚名。不以物熊(［考］熊寶集作態)咸襄(［考］咸襄寶集作
【現代漢語翻譯】 現代漢語譯本： （考：未曾從口中說出，只有《寶集經》作『不曾出口』）服侍小孩完畢（考：完畢恐怕孩子看見）。齊建武二年，病沒有好轉。早上看見一棵巨大的寶樹，（考：缺字，恐怕是『樹』字）樹下有三朵蓮花，花上有一佛二菩薩像。琳非常高興地說：『修習凈業的人，能夠見到寶像，就能消除無量億劫的重罪。幸好我見到了，不用擔心金蓮玉池，不能往生了。』又對僧人說：『今夜你們（考：《寶集經》作『罷了』）聽到鐘聲，就來看我。』（考：寶集經作『就』）到了半夜，果然聽到鐘聲，琳於是安詳坐化。
十九、釋僧柔
丹陽人。九歲開始學習，天資聰穎。鄉里的前輩，沒有不稱讚他俊秀奇異的。後來遇到弘稱法師，於是出家。弘稱法師有很大的名聲，一時的學者，都聚集在他身邊。僧柔在他身邊服侍，每天幫他拿著東西，因此，所學的方等諸經都貫通精深奧妙。後來進入剡縣白山靈鷲寺。寺里的僧人夜裡夢見，有人拿著鐵鉞，隊伍充滿山河。問他們，說：『柔法師要來了，我們去迎接。』到了早晨，柔果然到了。寺里的僧人都驚歎這件事，覺得僧柔很奇異。僧柔說：『我是鬼物，見到有什麼可奇怪的。』齊太祖和世祖，父親文宣諸位皇帝，都知道他的名字，前後下詔書到鄴下，特別加以恩寵。然而僧柔不親近世俗，不崇尚名利，不以物來炫耀自己。
【English Translation】 English version: (Note: He never uttered it, only the 'Ratnakuta Sutra' says 'never spoke it out') Finished serving the child (Note: Finished, fearing the child would see). In the second year of Jianwu in the Qi dynasty, his illness did not improve. In the morning, he saw a large precious tree, (Note: Missing character, probably 'tree') under the tree were three lotus flowers, and on the flowers were images of one Buddha and two Bodhisattvas. Lin was overjoyed and said, 'Those who cultivate pure karma can see the precious images and eliminate countless eons of heavy sins. Fortunately, I have seen it, and I don't have to worry about the golden lotus and jade pond, and not being reborn there.' He also said to the monks, 'Tonight, when you (Note: 'Ratnakuta Sutra' says 'that's all') hear the sound of the bell, come and see me.' (Note: 'Ratnakuta Sutra' says 'then') In the middle of the night, they indeed heard the sound of the bell, and Lin passed away peacefully while seated.
Nineteenth,釋Seng Rou
He was from Danyang. He began studying at the age of nine and was naturally intelligent. The elders in the village all praised his handsome and extraordinary qualities. Later, he met Dharma Master Hongcheng and then became a monk. Dharma Master Hongcheng had a great reputation, and scholars of the time gathered around him. Seng Rou served by his side, carrying things for him every day. Therefore, he thoroughly understood the profound mysteries of all the Vaipulya Sutras he studied. Later, he entered Lingjiu Temple on Baishan Mountain in Yan County. The monks in the temple dreamed at night that someone was holding an iron axe, and the ranks filled the mountains and rivers. When asked, they said, 'Dharma Master Rou is coming, and we are going to welcome him.' In the morning, Rou indeed arrived. The monks in the temple were amazed by this event and found Seng Rou to be extraordinary. Seng Rou said, 'I am a ghost, what is so strange about being seen?' Emperor Taizu and Emperor Shizu of the Qi dynasty, and his father Emperor Wenxuan, all knew his name and issued edicts to Yexia one after another, bestowing special favor upon him. However, Seng Rou did not associate with worldly affairs, did not admire fame and fortune, and did not show off with material possessions.
盛衰)介其意。唯于凈土之業著(［考］凈土之業著寶集作凈業者)心焉。每至懸車西。次則劍客(［考］客寶集作容)端想。歷伸其已(［考］已寶集作愿其亡)之□(［考］缺字寶集作日)柔見化佛。僅百千數。又聞房室內外異香襲人。柔曰異香之來襲我衣。聖賢擁(［考］擁下寶集有護字)我將西歸。乃令鋪席于(［考］于寶集作于)地。西望虔禮。艮(［考］艮恐即)時䙴(［考］䙴集作遷)神焉。
二十釋曇鸞
雁門人也。少游五臺。感其靈異。自誓出俗。三乘頓漸。具陶文理。又嘗抱疾。行至汾川(［考］川寶集作門。)俄見云陰斗盡。天門洞開。六慾階位。上下重複。鸞方瞬目。疾乃隨愈。鸞於是后。用心佛道。常如不及。開蒙誘俗。無間遠跡。初鸞好為術學。聞陶隱居得長生法。千里□(［考］缺字寶集作就)之。陶以仙經十卷。枚(［考］枚寶集作授)鸞。躍然自得。以為神仙之術。其□□□(［考］缺字寶集。有必然也三字)后還洛下。過(［考］過寶集作遇)菩提留支。意頗得之。問支曰。佛道有得長生乎。其能卻老為不死乎。文(［考］文寶集作支)笑而對曰。長生不死吾佛道也。施以觀無量壽經授之。曰。汝可誦此。則三界無復生。六道無攸(［考］攸寶集作長)往。盈虛消
【現代漢語翻譯】 現代漢語譯本：盛衰的意義在於此。唯獨對於凈土的修行要著重用心。每當他要告老還鄉的時候，就像劍客一樣專心致志地冥想。他多次表達自己希望往生的願望，每天都能見到化佛，數量多達百千。又聽說房室內外都充滿了奇異的香氣。他說：『這奇異的香氣是來薰染我的衣服的，聖賢們擁護著我，將要帶我往生西方。』於是就讓人在地上鋪設坐席，面向西方虔誠地禮拜，立刻就遷神往生了。
二十、釋曇鸞（釋：佛教僧侶的尊稱；曇鸞：人名）
他是雁門人。年輕時遊歷五臺山（五臺山：中國佛教名山），被那裡的靈異景象所感動，於是發誓出家。他對三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）的頓悟和漸悟之法，都精通文理。又曾經身患疾病，走到汾川（汾川：地名）的時候，忽然看見烏雲消散殆盡，天門洞開，六慾（六慾：佛教術語，指色慾、聲欲、香欲、味欲、觸欲、法欲）的階位，上下重疊。曇鸞正注視著，疾病就隨之痊癒了。曇鸞從此以後，用心於佛道，常常覺得自己做得還不夠。他開啓蒙昧，引導世俗，不辭遙遠的路途。起初，曇鸞喜歡研究方術。聽說陶弘景（陶弘景：人名，著名道士）得到了長生不老的方法，就千里迢迢地去拜訪他。陶弘景把十卷仙經授予曇鸞，曇鸞高興地認為自己得到了神仙之術，一定可以長生不老。後來他回到洛陽，遇到了菩提留支（菩提留支：人名，佛教翻譯家），覺得他很有見地。於是問菩提留支：『佛道有長生不老的方法嗎？能夠讓人返老還童，永生不死嗎？』菩提留支笑著回答說：『長生不死，是吾佛道所追求的。』於是把《觀無量壽經》（《觀無量壽經》：佛教經典）傳授給他，說：『你如果能誦讀此經，那麼就能脫離三界的輪迴，不再往生於六道之中，世間的盈虛消長都與你無關了。』
【English Translation】 English version: The meaning of prosperity and decline lies in this. One should focus wholeheartedly on the practice of Pure Land. Whenever he was about to retire to the west (die), he would meditate with the same focus as a swordsman. He repeatedly expressed his wish to be reborn in the Pure Land, and every day he could see manifested Buddhas, numbering in the hundreds of thousands. He also heard that the rooms inside and outside were filled with strange fragrances. He said, 'These strange fragrances are here to perfume my clothes, the sages are protecting me, and will take me to be reborn in the Western Pure Land.' So he had people spread a mat on the ground, and he reverently prostrated facing west, and immediately his spirit departed and he was reborn.
Twenty,釋曇鸞 (Shì Tánluán) (Shì: a respectful title for Buddhist monks; Tánluán: a personal name)
He was a native of Yanmen. In his youth, he traveled to Mount Wutai (Mount Wutai: a famous Buddhist mountain in China), and was moved by the spiritual phenomena there, so he vowed to renounce the world. He was well-versed in the principles of both sudden and gradual teachings of the Three Vehicles (Three Vehicles: a Buddhist term referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). He also once fell ill, and when he reached Fenchuan (Fenchuan: a place name), he suddenly saw the dark clouds completely dissipate, the gate of heaven open wide, and the levels of the six desires (Six Desires: a Buddhist term referring to the desires for sight, sound, smell, taste, touch, and dharma) overlapping each other. As Tánluán was watching, his illness was cured. From then on, Tánluán devoted himself to the Buddhist path, always feeling that he was not doing enough. He enlightened the ignorant and guided the common people, not shying away from distant journeys. Initially, Tánluán was fond of studying esoteric arts. Hearing that Tao Hongjing (Tao Hongjing: a personal name, a famous Taoist) had obtained the method of immortality, he traveled thousands of miles to visit him. Tao Hongjing gave Tánluán ten volumes of immortal scriptures, and Tánluán happily believed that he had obtained the art of immortality and would surely be able to live forever. Later, he returned to Luoyang and met Bodhiruci (Bodhiruci: a personal name, a Buddhist translator), and felt that he was very insightful. So he asked Bodhiruci, 'Is there a method of immortality in the Buddhist path? Can it make people rejuvenate and live forever?' Bodhiruci smiled and replied, 'Immortality is what our Buddhist path seeks.' Then he gave him the Contemplation Sutra (Contemplation Sutra: a Buddhist scripture), saying, 'If you can recite this sutra, then you can escape the cycle of the Three Realms, no longer be reborn in the Six Realms, and the waxing and waning of the world will have nothing to do with you.'
長。禍福成敗。無得而眹(［考］眹寶。集作至)其為壽也。有卻右(［考］右寶集作石)焉。有河沙焉。河沙之數有極。壽量之數無期。此吾金仙氏之長生也。鸞承其語。驟起深行。遂焚所學仙經。而專觀經焉。每於觀經。得其(［考］其下寶集有義字)理。修三福業。想像九品陀(［考］陀寶集作雖)夫寒暑之變。疾病之來。不懈千(［考］千寶集作于)始念。魏主憐其志尚。又嘉其自行化他。流靡弘廣。號為神鸞。敕住並(［考］並下寶集有州字)大嚴寺。未幾。移住汾州玄中寺。一夕。鸞正持誦。見一梵僧軒升(［考］軒升寶集作掀昂)而來。入其室曰。吾龍樹也。所居凈土。以汝有凈土心。故未見汝。鸞曰。何以教我。樹曰。已去不可及。未來(［考］來下寶集有世字)未可追。現在今何在。白駒□(［考］缺字寶集作難)與回。言談(［考］談寶集作訖)而失。鸞以所見勝異。必知死生之□□(［考］缺字寶集有期屆二字)矣。即集弟子數百人。咸(［考］咸寶集作盛)陳教誡言。其四生役々。其止無曰(［考］曰寶集作日)地獄諸苦。不可以不懼。九品凈業不可以不修。因令弟子齊聲。高唱阿彌陀佛。鸞乃西向冥目。頓顙而示滅。是時道俗。同聞管絃絲竹之聲。由西而來。良久乃(［考］乃寶集作而)
【現代漢語翻譯】 現代漢語譯本： 長壽，禍福成敗，都無法預兆。至於它的壽命，有的像卻右（一種草藥），有的像恒河沙數。恒河沙的數量有盡頭，但壽命的長度卻沒有期限。這就是我金仙氏的長生之道。鸞法師聽了這些話，立刻起身，深深地行禮，於是焚燒了他所學的仙經，而專門修習《觀經》。每次研習《觀經》，都能領悟其中的道理，修習三福業，觀想九品往生。即使寒暑變化，疾病來臨，也不鬆懈最初的念頭。魏主憐憫他的志向，又嘉獎他身體力行，教化他人，影響廣泛，號稱他為神鸞。下令他住在并州大嚴寺。不久，又移住到汾州玄中寺。一天晚上，鸞法師正在持誦，看見一位梵僧高高地走來，進入他的房間說：『我是龍樹（Nāgārjuna，佛教大乘中觀學派創始人）。我所居住的凈土，因為你有凈土之心，所以才來見你。』鸞法師說：『您要如何教導我？』龍樹說：『已逝去的無法追及，未來的無法預料，現在又在哪裡呢？光陰似箭，難以挽回。』說完就不見了。鸞法師因為所見到的景象殊勝奇異，必定知道自己死生的期限了。於是召集數百名弟子，鄭重地陳述教誡說：『四生（胎生、卵生、濕生、化生）輪迴，苦難無窮，地獄的各種痛苦，不可以不畏懼。九品凈業不可以不修習。』於是命令弟子們齊聲高唱阿彌陀佛（Amitābha，西方極樂世界的教主）。鸞法師於是面向西方，閉上眼睛，叩頭而示寂。當時，道俗之人都聽到管絃絲竹的聲音，從西方傳來，過了很久才消失。
【English Translation】 English version: Longevity, fortune, misfortune, success, and failure cannot be predicted. As for its lifespan, some are like Queyou (a kind of herb), and some are like the sands of the Ganges River. The number of Ganges sands has an end, but the length of lifespan has no limit. This is the longevity of my Jinxianshi. Dharma Master Luan listened to these words, immediately got up, bowed deeply, and then burned the immortal scriptures he had learned, and specialized in practicing the Contemplation Sutra. Every time he studied the Contemplation Sutra, he could understand the principles in it, practice the three meritorious deeds, and visualize the nine grades of rebirth. Even if the cold and heat change, and diseases come, he would not slacken the initial thought. The Wei ruler pitied his ambition and praised him for practicing what he preached, teaching others, and having a wide influence, and called him Shenluan. He ordered him to live in Dayan Temple in Bingzhou. Soon, he moved to Xuanzhong Temple in Fenzhou. One night, Dharma Master Luan was chanting, and saw a Brahman monk walking high and entering his room, saying: 'I am Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism). The Pure Land where I live, because you have a Pure Land heart, so I come to see you.' Dharma Master Luan said: 'How will you teach me?' Nāgārjuna said: 'The past cannot be caught up, the future cannot be predicted, where is the present? Time flies like an arrow, it is difficult to recover.' After saying that, he disappeared. Dharma Master Luan, because the scene he saw was so extraordinary and strange, must know the time limit of his life and death. So he gathered hundreds of disciples and solemnly stated the precepts, saying: 'The four births (womb-born, egg-born, moisture-born, and transformation-born) are in endless reincarnation, and the various sufferings of hell cannot but be feared. The nine grades of Pure Land karma cannot but be cultivated.' So he ordered the disciples to chant Amitābha (the leader of the Western Paradise) in unison. Dharma Master Luan then faced the west, closed his eyes, kowtowed and passed away. At that time, both Taoists and lay people heard the sound of pipes and strings, coming from the west, and it disappeared after a long time.
寂。
廿一釋道珍
(［考］珍寶集作你以下同)梁天監(［考］監寶集作鑒)中。憩錫于廬山。聞昔遠公等結想于凈土。心頗慕之。然未克專念。異時夢中。見浮海者數十人。櫓舟前邁珍問之。對曰。將適彌陀國。珍曰。愿(［考］愿下有將隨)適。曰。以子意。孰敢拒之。但一日之修。功超永劫。彌陀之經存矣。而子未誦之(［考］之下寶集有及末曾修設沐浴因緣九字)如之何且求適也。珍夢覺。嗟嘆愧悚。若於勝法有差焉。遂尋其經誦之。晨夕相繼。間無容發。一日。所居堂虛□(［考］虛寶集作室缺字作戶)扃。有捧銀臺而至者。曰。法師報盡。當升此臺。又曰以師之功。□□(［考］缺字寶集有當得金三字)臺。奈何始心猶預。故止此可(［考］可寶集作耳)珍泣謝曰。果□(［考］缺字寶集作能)越三界出五苦。則珍也見佛之基有漸。奚必金臺也。然珍少言語。多貶損。雖得其事。未嘗矜於人。亦不得而知。唯珍自記敷百字。莊□干莊(［考］莊□干莊寶集作藏之於坐)隅經亟。其已(［考］已寶集作亡)之夕。所居之崖(?*殳)/止萬疊。如烈火千炬。交相輝爍。鄉民百餘家。望之大驚。及旦。咸艮其山。間之寺僧。對以珍已(［考］已寶集
【現代漢語翻譯】 寂。
廿一 釋道珍
(［考］珍寶集作你以下同)梁天監（Tiānjiān，年號）(［考］監寶集作鑒)中。 憩錫于廬山（Lúshān，山名）。 聞昔遠公（Yuǎngōng，人名）等結想于凈土（Jìngtǔ，佛教概念，指阿彌陀佛的西方極樂世界）。 心頗慕之。 然未克專念。 異時夢中。 見浮海者數十人。 櫓舟前邁珍問之。 對曰。 將適彌陀國（Mítuóguó，阿彌陀佛的佛國）。 珍曰。 愿(［考］愿下有將隨)適。 曰。 以子意。 孰敢拒之。 但一日之修。 功超永劫。 彌陀之經存矣。 而子未誦之(［考］之下寶集有及末曾修設沐浴因緣九字)如之何且求適也。 珍夢覺。 嗟嘆愧悚。 若於勝法有差焉。 遂尋其經誦之。 晨夕相繼。 間無容發。 一日。 所居堂虛□(［考］虛寶集作室缺字作戶)扃。 有捧銀臺而至者。 曰。 法師報盡。 當升此臺。 又曰以師之功。 □□(［考］缺字寶集有當得金三字)臺。 奈何始心猶預。 故止此可(［考］可寶集作耳)珍泣謝曰。 果□(［考］缺字寶集作能)越三界（Sānjiè，佛教概念，指欲界、色界、無色界）出五苦（Wǔkǔ，佛教概念，指生、老、病、死、憂悲惱苦）。 則珍也見佛之基有漸。 奚必金臺也。 然珍少言語。 多貶損。 雖得其事。 未嘗矜於人。 亦不得而知。 唯珍自記敷百字。 莊□干莊(［考］莊□干莊寶集作藏之於坐)隅經亟。 其已(［考］已寶集作亡)之夕。 所居之崖(?*殳)/止萬疊。 如烈火千炬。 交相輝爍。 鄉民百餘家。 望之大驚。 及旦。 咸艮其山。 間之寺僧。 對以珍已(［考］已寶集 現代漢語譯本： 寂靜。
第二十一位，釋道珍（Shì Dàozhēn）。
（考證：珍寶集作『你』，以下相同）梁朝天監年間，（考證：監寶集作『鑒』）他居住在廬山。 聽說過去慧遠（Huìyuǎn）等人在那裡結社唸佛，求生凈土，心中非常羨慕。 然而未能專心修習。 有一天在夢中，看見幾十個人乘船渡海。 他搖著船槳向前，道珍問他們。 他們回答說：『將要前往彌陀佛國。』 道珍說：『我願意（考證：『愿』字下有『將隨』二字）一同前往。』 他們說：『憑你的意願，誰敢拒絕呢？ 只是一天的修行，功德就超過了永劫。 彌陀經還在，而你沒有誦讀過它（考證：『之』字下，寶集有『及末曾修設沐浴因緣九字』），又怎麼能求得前往呢？』 道珍從夢中醒來，感嘆慚愧恐懼。 好像在殊勝的佛法上有所欠缺。 於是尋找彌陀經來誦讀。 早晚不停，沒有絲毫間斷。 有一天，他所居住的堂屋空無一人，門閂緊閉。 有人捧著銀臺而來，說：『法師的報應已盡，應當乘坐此臺昇天。』 又說：『憑法師的功德，本應當得到金臺。 無奈當初心有猶豫，所以只能得到這個。』 道珍哭泣著感謝說：『如果真能超越三界，脫離五苦，那麼我見到佛的基礎就有了進展，何必一定要金臺呢？』 然而道珍很少說話，多有謙遜。 即使做了好事，也未曾向人誇耀。 別人也不得而知。 只有道珍自己記載寫了一百個字，莊重地藏在座位角落的經書里。 在他去世的晚上，他所居住的山崖萬丈深淵，如同千百支火炬燃燒，交相輝映。 鄉民一百多戶人家，看見后非常驚恐。 到了早晨，都登上那座山。 詢問寺廟裡的僧人，僧人回答說道珍已經 English version: Silence.
Twenty-first: Shidaozhen (釋道珍).
(Note: The Zhenbao Collection says 'you' below, the same applies hereinafter) During the Tianjian (天監) era of the Liang Dynasty (Note: The Jianbao Collection says 'Jian'), he resided at Mount Lu (廬山). He heard that in the past, Huiyuan (慧遠) and others had formed a society there to practice mindfulness of the Buddha, seeking rebirth in the Pure Land (凈土), and he greatly admired them. However, he was unable to focus his mind on practice. One day in a dream, he saw dozens of people crossing the sea in a boat. He rowed his boat forward, and Daozhen asked them. They replied, 'We are going to the Land of Amitabha (彌陀國).' Daozhen said, 'I wish (Note: The word 'wish' is followed by the words 'to follow') to go with you.' They said, 'According to your wish, who would dare refuse? But a single day of practice surpasses endless kalpas in merit. The Sutra of Amitabha exists, but you have not recited it (Note: After the word 'it', the Bao Collection has 'and have not practiced bathing and causal conditions'), how can you seek to go?' Daozhen awoke from the dream, sighing with shame and fear. It seemed that he was lacking in the supreme Dharma. So he sought out the sutra and recited it, morning and evening, without interruption. One day, the hall where he lived was empty, and the door was bolted. Someone came holding a silver platform, saying, 'The Dharma Master's karmic reward is exhausted, and he should ascend this platform.' They also said, 'Based on the Master's merit, he should have received a golden platform. But because he hesitated at the beginning, he can only receive this.' Daozhen wept and thanked them, saying, 'If I can truly transcend the Three Realms (三界) and escape the Five Sufferings (五苦), then my foundation for seeing the Buddha will have progressed, why must it be a golden platform?' However, Daozhen spoke little and was often humble. Even if he did good deeds, he never boasted to others. Others did not know. Only Daozhen himself recorded a hundred words, solemnly hiding them in the corner of his seat among the scriptures. On the evening of his death, the cliffs where he lived, with their myriad layers, shone like a thousand torches burning, illuminating each other. More than a hundred families in the village were greatly alarmed when they saw it. In the morning, they all climbed the mountain. They asked the monks in the temple, and the monks replied that Daozhen had already
【English Translation】 Silence.
Twenty-first: Shidaozhen (釋道珍).
(Note: The Zhenbao Collection says 'you' below, the same applies hereinafter) During the Tianjian (天監) era of the Liang Dynasty (Note: The Jianbao Collection says 'Jian'), he resided at Mount Lu (廬山). He heard that in the past, Huiyuan (慧遠) and others had formed a society there to practice mindfulness of the Buddha, seeking rebirth in the Pure Land (凈土), and he greatly admired them. However, he was unable to focus his mind on practice. One day in a dream, he saw dozens of people crossing the sea in a boat. He rowed his boat forward, and Daozhen asked them. They replied, 'We are going to the Land of Amitabha (彌陀國).' Daozhen said, 'I wish (Note: The word 'wish' is followed by the words 'to follow') to go with you.' They said, 'According to your wish, who would dare refuse? But a single day of practice surpasses endless kalpas in merit. The Sutra of Amitabha exists, but you have not recited it (Note: After the word 'it', the Bao Collection has 'and have not practiced bathing and causal conditions'), how can you seek to go?' Daozhen awoke from the dream, sighing with shame and fear. It seemed that he was lacking in the supreme Dharma. So he sought out the sutra and recited it, morning and evening, without interruption. One day, the hall where he lived was empty, and the door was bolted. Someone came holding a silver platform, saying, 'The Dharma Master's karmic reward is exhausted, and he should ascend this platform.' They also said, 'Based on the Master's merit, he should have received a golden platform. But because he hesitated at the beginning, he can only receive this.' Daozhen wept and thanked them, saying, 'If I can truly transcend the Three Realms (三界) and escape the Five Sufferings (五苦), then my foundation for seeing the Buddha will have progressed, why must it be a golden platform?' However, Daozhen spoke little and was often humble. Even if he did good deeds, he never boasted to others. Others did not know. Only Daozhen himself recorded a hundred words, solemnly hiding them in the corner of his seat among the scriptures. On the evening of his death, the cliffs where he lived, with their myriad layers, shone like a thousand torches burning, illuminating each other. More than a hundred families in the village were greatly alarmed when they saw it. In the morning, they all climbed the mountain. They asked the monks in the temple, and the monks replied that Daozhen had already
作亡)乃知其所見者。皆珍往生嘉祥焉。
廿二梁高信士結像(［考］結像恐浩誤象歟)
東平人也。貞廉不群。于想無礙。虔奉正法。長而彌其(［考］其恐篤)杜門不出。專念往生。誦無量壽經無廢輟。常于靜室獨(［考］獨下恐坐字缺)一榻。曉夜忘疲。忌(［考］忌恐衍)起居啘唾未嘗西向。于靜觀中。數々泛漾紅蕖。于池面連玉沼。珍奇艷麗。無不畢睹。初未見佛及諸大士。乃憫然傷惋。即于花上傾心致敬。才起乃遙睇金容。鏡映其地。珍麗之屬□□色。年愈八十將終。又夢菩薩迎接。所著賢聖論及簡文。並傳於世事。見梁沙門寶唱傳中。
廿三釋惠(［考］惠寶集作慧)命
長沙人也。年十五。誦法花。才盈七日。一部終焉。稍長。大通禪要。文(［考］文寶集作又)與南嶽思禪師友善。嘗□(［考］寶集作謂)忠(［考］忠恐思)曰。吾與子。植因凈業。正以西方為期爾。思曰。區々之意。敦敢忌之。但𫘕(［考］𫘕寶集作愿)驥尾不拒蒼蠅耳。時法音禪師。亦嘗與命結為凈業土友。當其年暮。益加親厚。一夕。命攜音年(［考］年寶集作手)月下相顧而笑曰。時至不行為貪生可去為茍欲。吾其去矣。音曰。相知之義。寧不俟我十日哉。命豎雨格(［考］雨格寶集作兩指)而
【現代漢語翻譯】 現代漢語譯本： （去世后）才知道他所見到的，都是往生的吉祥徵兆。 梁朝高信士結像（可能是『結浩象』的筆誤） 是東平人。他為人正直廉潔，與衆不同，在觀想上沒有障礙，虔誠地信奉佛法。長大后更加篤實，閉門不出，專心念佛求往生。誦讀《無量壽經》從不間斷。常常在安靜的房間里獨自（坐）在一張床上，日夜不倦。起居、吐痰等從不面向西方。在靜觀中，多次看到紅蓮在池面上盪漾，連線成一片玉色的水池，珍奇艷麗，無不盡收眼底。起初沒有見到佛和諸位大菩薩，於是感到悲憫和惋惜，就在蓮花上傾心致敬。才起身就遙望到佛的金身，光芒照耀著大地。珍奇艷麗的景象（色彩）。年齡超過八十歲，臨終時，又夢見菩薩前來迎接。他所著的《賢聖論》以及簡文，都流傳於世。事蹟見於梁朝沙門寶唱的傳記中。 釋慧命 是長沙人。十五歲時，誦讀《法華經》，只用了七天就讀完了一部。稍大后，精通禪定要義。又與南嶽思禪師交好。曾經（對）思（禪師）說：『我與你，共同種下凈土的因緣，正是以西方凈土為目標啊。』思說：『我微薄的心意，怎敢違背呢？只（愿）能攀附驥尾，不拒絕像蒼蠅一樣跟隨罷了。』當時法音禪師，也曾與慧命結為凈業道友。到了晚年，更加親密。一天晚上，慧命（手）拉著法音在月下相顧而笑說：『時辰到了，不去就是貪生，可以去卻茍且偷生。我該走了。』法音說：『相知的情義，難道不能等我十天嗎？』慧命豎起（兩）根手指說：
【English Translation】 English version: (After death) he then knew that what he had seen were all auspicious signs of rebirth. The Upasaka Jiexiang (possibly a misspelling of 'Jie Haoxiang') of the Liang Dynasty Was a native of Dongping. He was upright and incorruptible, standing out from the crowd. He had no obstacles in contemplation and devoutly believed in the Right Dharma. As he grew older, he became more steadfast, staying indoors and focusing on reciting the Buddha's name for rebirth. He recited the Amitabha Sutra without interruption. He often sat alone on a bed in a quiet room, tireless day and night. He never faced west when getting up, resting, or spitting. In his quiet contemplation, he repeatedly saw red lotuses swaying on the surface of the pond, connecting to form a jade-colored pool, with all kinds of rare and beautiful things in full view. At first, he did not see the Buddha and the great Bodhisattvas, so he felt compassion and regret, and he wholeheartedly paid homage to the lotuses. As soon as he got up, he looked afar at the golden body of the Buddha, whose light illuminated the earth. The rare and beautiful scenes (colors). When he was over eighty years old and nearing the end of his life, he dreamed again of Bodhisattvas coming to greet him. His Treatise on the Virtuous and the Saints and his simple writings were passed down to the world. His deeds are found in the biography by the Liang Dynasty monk Baochang. Shi Huiming Was a native of Changsha. At the age of fifteen, he recited the Lotus Sutra, completing the entire text in just seven days. As he grew older, he became proficient in the essentials of Chan meditation. He was also friends with Chan Master Si of Mount Nanyue. He once (said to) Si (Chan Master): 'You and I, together, have planted the seeds of Pure Land karma, and our goal is precisely the Western Pure Land.' Si said: 'How dare I go against your noble intention? I only (wish) to cling to the tail of a swift horse, not refusing to follow like a fly.' At that time, Chan Master Fayin also formed a Pure Land friendship with Huiming. As they grew older, they became even closer. One night, Huiming took Fayin's (hand) under the moonlight, looked at each other, and smiled, saying: 'The time has come. Not going is clinging to life, but going is escaping a wretched existence. I should go.' Fayin said: 'Can't you wait for me ten days, for the sake of our friendship?' Huiming raised (two) fingers and said:
對之曰。過此不可及也。翌日命果嬰疾。又一日終焉。其日同眾。有目(［考］目寶集作見)天人下降。幢幡自隨。或聞房宇唱善哉者。又聞奇香異樂。彌曰(［考］曰寶集作日)不散。后十日音亦告終。所現瑞相頗同。
廿四後周僧崖
住益州多寶寺。于城西燒左手五指。道俗十萬餘人權□□(［考］權□□寶集作擁之。人)問痛否。答曰。心既無痛。指何痛(［考］痛寶集作病)也。乃謂弟子曰我滅度。后好供養病人及醜陋者。此徒多諸佛菩薩權化。自非大心平等。何能一切恭敬。當往生時。或見天花。及僧崖披班納錫枝。與數十僧。乘空西沒。
廿五後周靜靄法師
因周武章(［考］章寶集作帝)滅佛法。靄限□(［考］限□寶集作恨無)力護法。告弟子曰。吾無益於世。當舍(［考］舍寶集作施)自身。割手足佈於石上。引腸胃于樹枝。割心捧之而卒。仍述偈言。舍此穢形。愿生凈土。一念花開。彌陀佛所。
新修凈土往生傳捲上
大治五-八月十八日書之 □ □
同日交點了 卍新續藏第 78 冊 No. 1546 新修往生傳
No. 1546-1 新修往生傳中卷佚文
釋道綽
并州人。棄家已來歷訪名師。后聞瓚
【現代漢語翻譯】 現代漢語譯本：
他回答說：『超過這個程度，我就無法企及了。』第二天，果嬰生病，又過了一天就去世了。去世那天，大家一起看到天人下降，有幢幡跟隨。有人聽到房屋裡傳出『善哉』的讚歎聲，又聞到奇異的香氣和美妙的音樂，持續很久沒有消散。十天後，音也去世了，所顯現的瑞相大致相同。
二十四、後周僧崖
住在益州多寶寺。在城西燒左手的五個手指。道士和俗人十萬多人問他疼不疼，他回答說：『心裡既然沒有痛苦，手指又有什麼痛苦呢？』於是告訴弟子們說：『我滅度后，要好好供養病人和醜陋的人。這些人大多是諸佛菩薩權宜示現。如果不是大心平等，怎麼能一切恭敬呢？』當他往生的時候，有人看見天花，以及僧崖披著破舊的袈裟，拿著錫杖，與幾十個僧人，乘空向西而去。
二十五、後周靜靄法師
因為周武帝滅佛法，靜靄法師遺憾沒有力量保護佛法，告訴弟子們說：『我對世間沒有益處，應當捨棄自身。』於是割斷手足，鋪在石頭上，拉出腸胃掛在樹枝上，割開胸膛捧著心而去世。並說偈語：『捨棄這污穢的形體，愿往生清凈的凈土。一旦蓮花開放，就在彌陀佛（Amitabha Buddha）的身邊。』
新修凈土往生傳捲上
大治五年八月十八日書寫
同日交接完畢 卍新續藏第 78 冊 No. 1546 新修往生傳
No. 1546-1 新修往生傳中卷佚文
釋道綽（Sh釋Daochuo）
并州人。自從離開家后，遍訪名師。後來聽說了瓚
【English Translation】 English version:
He replied, 'Beyond this, I cannot reach.' The next day, Guo Ying fell ill, and passed away the day after. On the day of his death, everyone together saw celestial beings descending, accompanied by banners and canopies. Some heard voices of 'Sadhu' (well done) from the houses, and smelled strange fragrances and heard wonderful music that lingered for a long time. Ten days later, Yin also passed away, and the auspicious signs that appeared were roughly the same.
Twenty-fourth, Monk Yai of the Later Zhou Dynasty
He lived in Duobao Temple in Yizhou. He burned the five fingers of his left hand west of the city. More than 100,000 Taoists and laypeople asked him if it hurt. He replied, 'Since there is no pain in the heart, how can the fingers hurt?' Then he told his disciples, 'After my Nirvana (extinction), you should make offerings to the sick and the ugly. Most of these people are expedient manifestations of Buddhas and Bodhisattvas. If one does not have great equanimity, how can one be respectful to all?' When he was about to be reborn in the Pure Land, some saw celestial flowers, and Monk Yai wearing a tattered kasaya (robe), holding a khakkhara (staff), and with dozens of monks, riding into the sky towards the west.
Twenty-fifth, Dharma Master Jing'ai of the Later Zhou Dynasty
Because Emperor Wu of the Zhou Dynasty destroyed the Buddha Dharma, Dharma Master Jing'ai regretted not having the power to protect the Dharma, and told his disciples, 'I am of no benefit to the world, and I should give up my body.' So he cut off his hands and feet and laid them on the stones, pulled out his intestines and hung them on the branches, cut open his chest and held his heart and died. He also recited a verse: 'Abandon this filthy form, may I be reborn in the pure Pure Land. Once the lotus flower blooms, I will be by the side of Amitabha Buddha (Amitabha Buddha).'
Newly Revised Biographies of Rebirth in the Pure Land, Volume 1
Written on the 18th day of the eighth month of the fifth year of Dazhi
Completed and handed over on the same day 卍 New Continued Collection, Volume 78, No. 1546, Newly Revised Biographies of Rebirth
No. 1546-1 Lost Text of the Middle Volume of the Newly Revised Biographies of Rebirth
Shishi Daochuo (釋Daochuo)
A person from Bingzhou. Since leaving home, he has visited famous teachers everywhere. Later, he heard about Zan
禪師理行兼著卑志事之。尋憩石壁谷玄忠寺。寺即後魏曇鸞法師舊止也。鸞于其寺久蕰凈業。至其亡日疊有祥異。郡人奇之。捃摭其事刻之於石。綽讀其文彌㴱信。講涅槃經二十餘遍。每嘆鸞法師智德高遠尚舍講說。修凈土業已得往生。況我小子所解何足為多而恃此為德。即舍講說修凈土行。一向專念阿彌陀佛。日別七萬遍為限。禮拜供養相續無間。為開悟有緣每講觀經二百餘遍。示誨道俗。七歲已上念阿彌陀佛。教用小豆為數。上者念得九十八十石。中者念得五十石。下者三十石。教諸有緣。不向西方大小便利涕唾。不背西坐。聲々相注弘凈土業。每見佛住空中。天華下散大如錢。其色鮮白遍滿虛空。大眾以手承花。人々皆得七日不萎。又撰安樂集兩卷。見行於世。唐貞觀三年四月八日道俗集其寺。示如來之降生也。且見鸞于空中乘七寶船。由其上而指綽曰。汝于凈土堂宇已成。但惟報命未盡。爾復見化佛與化菩薩飄飖在空。眾乃驚歎大生信服。雖夫無種闡提之人亦率服之。以故唐初並汾諸郡重漬凈業由綽盛焉。貞觀十九年四月二十四遇疾。道俗省覲者不可勝記。至二十七日欲終時。又有聖眾從西方來。兩道白光入房徹照。終訖乃滅。又欲殯時復有異光于空中現。殯訖乃止。復有紫雲于塔上三度現。眾人同見斯瑞(
【現代漢語翻譯】 禪師（指道綽禪師）修行與理論並重，且以謙卑的態度處事。他後來在石壁谷的玄忠寺隱居。這座寺廟是後魏時期曇鸞法師（Tanluan）曾經居住的地方。曇鸞法師在這座寺廟長期修習凈土法門，在他去世的那天，出現了許多吉祥的徵兆，當地人對此感到驚奇，收集並記錄了他的事蹟，刻在石頭上。道綽禪師閱讀了這些文字，更加深信不疑。他講解《涅槃經》二十多遍，常常感嘆曇鸞法師的智慧和德行高遠，尚且放棄講經說法，修習凈土法門並已得以往生，更何況我這樣的小人物，所理解的佛法又算得了什麼，怎麼能以此為德呢？於是他放棄了講經說法，專修凈土法門，一心專注唸誦阿彌陀佛（Amitabha），每天以七萬遍為限，禮拜供養，相續不斷。爲了開悟有緣之人，他講解《觀經》二百多遍，教導僧俗信眾。他教導七歲以上的兒童唸誦阿彌陀佛，用小豆計數。念得多的，能唸到九十或一百石（計量單位）小豆，中等的能唸到五十石，少的也能唸到三十石。他教導所有有緣之人，不要面向西方大小便、吐痰，也不要背對西方坐。他聲聲相續地弘揚凈土法門。他經常看見佛（Buddha）住在空中，天花像錢一樣從空中散落下來，顏色鮮艷潔白，遍滿虛空。大眾用手承接這些花朵，人們得到這些花朵七天都不會枯萎。他還撰寫了《安樂集》兩卷，流傳於世。唐貞觀三年四月八日，僧俗信眾聚集在玄忠寺，紀念如來（Tathagata）的降生。他們還看見曇鸞法師乘坐七寶船在空中，從船上指著道綽禪師說：『你在凈土的殿堂已經建成，只是壽命還沒有盡。』他們又看見化佛（Nirmanakaya Buddha）和化菩薩（Nirmanakaya Bodhisattva）在空中飄動。眾人驚歎不已，大生信心，即使是那些沒有善根的闡提（icchantika）之人也紛紛信服。因此，唐朝初期，并州和汾州一帶的郡縣都非常重視修習凈土法門，這都是道綽禪師的功勞。貞觀十九年四月二十四日，道綽禪師生病，前來探望的僧俗信眾數不勝數。到二十七日臨終時，又有聖眾從西方而來，兩道白光進入房間，照亮一切，直到他去世才消失。在他入殮時，又有奇異的光芒在空中顯現，入殮完畢才消失。後來又有紫色的雲彩在塔上三次顯現，眾人都親眼目睹了這些祥瑞。
【English Translation】 The Chan master (referring to Daochuo) emphasized both practice and theory, and conducted himself with humility. He later resided in the Xuanzhong Temple in Shibi Valley. This temple was once the residence of Master Tanluan (Tanluan) during the Later Wei Dynasty. Master Tanluan cultivated the Pure Land Dharma diligently in this temple for a long time. On the day of his death, many auspicious signs appeared, which amazed the local people. They collected and recorded his deeds, engraving them on stone. Chan Master Daochuo read these texts and became even more convinced. He lectured on the Nirvana Sutra more than twenty times, often lamenting that Master Tanluan's wisdom and virtue were lofty and far-reaching, yet he still abandoned lecturing and preaching, cultivated the Pure Land Dharma, and had already attained rebirth in the Pure Land. How much less, then, is my own understanding of the Dharma; how can I rely on this as a virtue? Therefore, he abandoned lecturing and preaching, and devoted himself to cultivating the Pure Land practice, focusing wholeheartedly on reciting Amitabha's (Amitabha) name, limiting himself to 70,000 recitations per day, offering prostrations and offerings continuously. To enlighten those with affinity, he lectured on the Contemplation Sutra more than 200 times, teaching monastic and lay followers. He taught children over the age of seven to recite Amitabha's name, using small beans to count. Those who recited a lot could recite ninety or a hundred shi (unit of measurement) of small beans, those who recited moderately could recite fifty shi, and those who recited less could recite thirty shi. He taught all those with affinity not to urinate, defecate, or spit facing west, nor to sit with their backs to the west. He continuously propagated the Pure Land Dharma with every utterance. He often saw the Buddha (Buddha) dwelling in the sky, with heavenly flowers scattering from the sky like coins, their colors bright and white, filling the void. The masses received these flowers with their hands, and the flowers remained fresh for seven days. He also wrote two volumes of the 'Collection of Peace and Joy,' which circulated in the world. On the eighth day of the fourth month of the third year of the Zhenguan era of the Tang Dynasty, monastic and lay followers gathered at Xuanzhong Temple to commemorate the birth of the Tathagata (Tathagata). They also saw Master Tanluan riding a seven-jeweled boat in the sky, pointing at Chan Master Daochuo from the boat and saying, 'Your halls in the Pure Land are already built, but your lifespan has not yet ended.' They also saw Nirmanakaya Buddhas (Nirmanakaya Buddha) and Nirmanakaya Bodhisattvas (Nirmanakaya Bodhisattva) floating in the sky. The crowd was amazed and developed great faith, and even those icchantikas (icchantika) who lacked good roots were convinced. Therefore, in the early Tang Dynasty, the counties around Bing and Fen prefectures attached great importance to cultivating the Pure Land Dharma, all thanks to Chan Master Daochuo's efforts. On the twenty-fourth day of the fourth month of the nineteenth year of the Zhenguan era, Chan Master Daochuo fell ill, and countless monastic and lay followers came to visit him. On the twenty-seventh day, as he was about to pass away, holy beings came from the west, and two beams of white light entered the room, illuminating everything, disappearing only after he passed away. When he was being placed in the coffin, strange lights appeared in the sky, disappearing only after the entombment was completed. Later, purple clouds appeared above the pagoda three times, and everyone witnessed these auspicious signs.
中卷歟出類聚凈土五祖傳)。
釋善導
不悉何許人。周遊寰寓求訪道津。唐貞觀中。見西河綽禪師行方等懺。及凈土九品道場講觀經。導大喜曰。此真入佛道之津要。修余行業。迂僻難成。惟此觀門速超生死。吾得之矣。於是篤勤精苦若救頭然。續至京師。激發四部弟子無問貴賤。彼屠沽輩亦擊悟焉。匯入堂則合掌䠒跪。一心念佛非力竭不休。乃至寒冷亦須流汗。以此相狀表于至誠。出即為人說凈土法。化諸道俗。令發道心修凈土行。無有暫時不為利益。三十餘年無別寢處。不暫睡眠。除洗浴外曾不脫衣。般舟行道。禮佛方等。以為己任。護持戒品。纖毫不犯。曾不舉目視女人。一切名利無心起念。綺詞戲笑亦未之有。所行之處。爭申供養。飲食衣服四事豐饒。皆不自入並將回施。好食送大廚。供養徒眾。唯食粗惡才得支身。乳酪醍醐皆不飲啖。諸有䞋施將寫阿彌陀經。十萬余卷。所畫凈土變相三百餘堵。所在之處。見壞伽藍及故磚塔等。皆悉營造。然燈續明歲常不絕。三衣瓶缽不使人持洗。始終無改化諸有緣。每自獨行不共眾去。恐與人行談論世事妨修行業。其有暫申禮謁聞說少法。或得同預道場親承教訓。或曾不見聞披尋教義。或展轉授凈土法門。京華諸州僧尼士女。或投身高嶺。或寄命㴱泉。或
【現代漢語翻譯】 現代漢語譯本(中卷 歟出類聚凈土五祖傳)。
釋善導（Shì Shàndǎo）：
不知是哪裡人。他周遊各地，尋訪修道的途徑。唐朝貞觀年間，他見到西河綽禪師（Xīhé Chuò Chánshī）舉行方等懺法，以及講解《觀經》（Guān Jīng）的凈土九品道場。善導（Shàndǎo）非常高興地說：『這才是進入佛道的關鍵！修習其他行業，迂迴偏僻難以成就，只有這個觀門能夠迅速超越生死。我得到了它了！』於是他竭盡全力，精進刻苦，就像要保住自己的頭一樣。後來到了京師，激發了四部弟子，無論貴賤。那些屠夫和賣酒的人也因此醒悟。善導（Shàndǎo）進入佛堂就合掌跪拜，一心念佛，不到力竭絕不停止。甚至在寒冷的天氣里也要流汗。用這種狀態來表達他的至誠之心。出來之後就為人們宣說凈土法門，教化各位道俗，讓他們發起道心，修習凈土法門，沒有一刻不為利益眾生。三十多年來，他沒有另外的寢室，不曾片刻睡眠。除了洗浴之外，從不脫衣。以般舟三昧（Bānzhōu sānmèi）行道，禮拜佛菩薩，修習方等懺法作為自己的責任。護持戒律，細微之處也不觸犯。從不抬頭看女人。對一切名利不起念頭。沒有綺麗的言辭和戲笑。他所到的地方，人們都爭著供養他。飲食衣服等四事非常豐饒，他都不自己享用，而是全部回施給大眾。好的食物送給大廚房，供養徒眾。自己只吃粗劣的食物來維持身體。乳酪醍醐等都不飲用。凡是有人佈施的錢財，他就用來書寫《阿彌陀經》（Āmítuó Jīng）十萬多卷，繪製凈土變相圖三百多堵。在他所到的地方，見到破損的伽藍（qiélán，寺廟）和古舊的磚塔等，都全部修繕。點燃的燈火，年年相續不斷。三衣（sānyī，袈裟）、瓶缽（bō，僧人食器）不讓人幫忙拿去洗。始終沒有改變。教化各位有緣之人。他總是獨自前往，不和大家一起走，恐怕和人同行談論世俗之事，妨礙修習行業。有人暫時前來禮拜，聽聞他說少許佛法，或者有幸參與道場，親自接受教誨，或者不曾見面聽聞，披閱尋訪教義，或者輾轉傳授凈土法門。京城各州的僧尼士女，有的投身到高山峻嶺，有的寄身於深淵泉水，或者
【English Translation】 English version(Middle Volume, Excerpt from Classified Collection of Pure Land Five Patriarchs Biography).
釋善導(Shì Shàndǎo):
His origins are unknown. He traveled extensively, seeking the path to enlightenment. During the Zhenguan era of the Tang Dynasty, he witnessed Master Chuò of Xihe (Xīhé Chuò Chánshī) performing the Fangdeng Repentance Ritual and lecturing on the Nine Grades of Rebirth in the Pure Land based on the Visualization Sutra (Guān Jīng). Shàndǎo was overjoyed and exclaimed, 'This is the true essence of entering the Buddhist path! Cultivating other practices is circuitous and difficult to achieve. Only this method of visualization can swiftly transcend birth and death. I have found it!' Thereupon, he devoted himself diligently and assiduously, as if his life depended on it. Later, he arrived in the capital and inspired disciples from all four classes of society, regardless of their status. Even butchers and wine sellers were awakened by him. Whenever Shàndǎo entered the hall, he would clasp his hands and kneel, reciting the Buddha's name with utmost concentration until he was utterly exhausted. Even in the cold weather, he would sweat profusely. He used this state to express his sincerity. After coming out, he would preach the Pure Land Dharma to people, guiding various Daoists and laypeople to arouse the aspiration for enlightenment and cultivate the Pure Land practice, never ceasing to benefit sentient beings. For over thirty years, he had no separate sleeping quarters and never slept for a moment. Except for bathing, he never took off his clothes. He took it upon himself to practice the Samadhi of Pratyutpanna (Bānzhōu sānmèi), prostrate to the Buddhas, and cultivate the Fangdeng Repentance Ritual. He upheld the precepts meticulously, never violating even the slightest detail. He never raised his eyes to look at women. He had no intention of pursuing fame or gain. He never engaged in frivolous talk or laughter. Wherever he went, people vied to offer him support. He received abundant offerings of food, clothing, and other necessities, but he never kept them for himself, instead returning them all to the community. He would send the best food to the kitchen to support the monastic community. He only ate coarse food to sustain his body. He never consumed dairy products like milk, cheese, or ghee. He used all the donations he received to write over 100,000 copies of the Amitabha Sutra (Āmítuó Jīng) and paint over 300 murals depicting the Pure Land. Wherever he went, he would repair dilapidated monasteries (qiélán) and old brick pagodas. He ensured that the lamps were lit continuously throughout the year. He never allowed anyone to wash his three robes (sānyī) and alms bowl (bō). He remained unchanged throughout his life, guiding all those with affinity. He always traveled alone, not with others, fearing that talking about worldly matters would hinder his practice. Those who briefly came to pay respects, hear him speak a few words of Dharma, or were fortunate enough to participate in the Dharma assembly and receive his personal instruction, or those who had never met him but read and studied the teachings, or those who received the Pure Land Dharma through transmission, monks, nuns, scholars, and women from various states in the capital, some threw themselves into high mountains, some entrusted themselves to deep springs, or
自墮高枝。焚身供養者略聞四遠。向百餘人。諸修梵行棄捨妻子者。誦阿彌陀經十萬至三十萬遍者。念阿彌陀佛日得一萬五千至十萬遍者。及得唸佛三昧往生凈土者。不可知數。或聞導曰。唸佛之善生凈土耶。對曰。如汝所念遂汝所愿。對已導乃自念阿彌陀佛。如是一聲則有一道光明從其口出。十聲至百聲光亦如此。導謂人曰。此身可厭。諸苦逼迫。情偽變易無暫休息。乃登所居寺前柳樹。西向愿曰。愿佛威神驟以接我。觀音勢至亦來助我。令我此心不失正念不起驚怖不于彌陀法中以生退墮。愿畢於其樹上。投身自絕。時京師士大夫傾誠歸信咸收其骨以葬。高宗皇帝知其唸佛口出光明。又知舍報之時精至如此。賜寺額為光明焉(同前。傳通玄義分記卷一雲中卷三十三人其二十五二十六有善導二人此傳盍中卷第二十五人)。
唐往生高僧善導
臨淄人也。幼投密州明勝法師出家。誦法華維摩。忽自思曰教門非入一道一途。若不契機功即徒設。於是投大藏經。信手探之得無量壽觀經。便喜誦習於十六觀。恒諦思惟忱節西方以為冥契。欣惠遠法師勝躅。遂往廬山觀其遺範。乃豁然增思。自後歷訪名德。幽求妙門。功微理㴱未有出般舟三昧者。畢命斯道后遁跡終南悟真寺。未逾數載。觀想忘疲已成㴱妙。便於定中
【現代漢語翻譯】 現代漢語譯本 從高處墜落，焚燒自身以供養的人，略微聽說的就有四面八方一百多人。那些修行梵行，拋棄妻子的人；誦讀《阿彌陀經》十萬遍到三十萬遍的人；唸誦阿彌陀佛名號每日一萬五千遍到十萬遍的人；以及得到唸佛三昧往生凈土的人，數量多得不可計數。有人問善導（Shandao，唐代高僧）說：『唸佛的善行能夠往生凈土嗎？』善導回答說：『如你所念，遂你所愿。』回答完畢，善導便自己唸誦阿彌陀佛。唸誦一聲，就有一道光明從他口中發出。唸誦十聲乃至百聲，光明也是如此。善導對人們說：『這個身體令人厭惡，各種痛苦逼迫著我們，虛假的情感變化無常，沒有片刻的休息。』於是登上他所居住的寺廟前的柳樹，面向西方發願說：『愿佛陀的威神迅速接引我，觀音（Guanyin，菩薩名）勢至（Shizhi，菩薩名）也來幫助我，使我此心不失正念，不生驚恐，不于彌陀（Amituo，即阿彌陀佛）的法中產生退墮。』發願完畢，就在樹上投身自盡。當時京城的士大夫們傾心歸信，都收集他的遺骨安葬。高宗皇帝得知他念佛口出光明，又知道他捨棄色身的時候如此精誠，賜予寺廟匾額為『光明』。（同前。《傳通玄義分記》卷一雲中卷三十三人，其中二十五、二十六有善導二人，此傳為盍中卷第二十五人）。
唐朝往生高僧善導 善導是臨淄人。年幼時投靠密州明勝法師出家。誦讀《法華經》、《維摩經》。忽然自己思考說：『教門並非只有一條道路一個途徑，如果不契合根機，功夫就是徒勞。』於是投身於大藏經，隨意抽取，得到《無量壽觀經》。便歡喜地誦讀學習十六觀，恒常仔細地思惟，以真誠的心意與西方凈土暗合。欣慕慧遠（Huiyuan，東晉高僧）法師的殊勝足跡，於是前往廬山觀摩他的遺範，於是豁然增進思悟。自此以後，歷訪名德，幽深地尋求妙門。雖然功力微薄，但道理深邃，還沒有能夠超出般舟三昧的人。決心畢生致力於此道，後來隱居於終南山的悟真寺。沒過幾年，觀想修行忘記疲倦，已經成就深妙的境界。於是在禪定中
【English Translation】 English version Those who fell from high branches and burned their bodies as offerings were heard of in all directions, numbering over a hundred. Those who practiced Brahmacharya (pure conduct), abandoning wives and children; those who recited the Amitabha Sutra (Amituo Jing) from one hundred thousand to three hundred thousand times; those who recited the name of Amitabha Buddha (Amituo Fo) from fifteen thousand to one hundred thousand times daily; and those who attained the Samadhi (concentration) of Buddha-recitation and were reborn in the Pure Land were countless. Someone asked Shandao (Shandao, a prominent monk of the Tang Dynasty): 'Can the merit of reciting the Buddha's name lead to rebirth in the Pure Land?' Shandao replied: 'As you recite, so shall your wish be fulfilled.' After answering, Shandao himself recited Amitabha Buddha. With each recitation, a ray of light emanated from his mouth. Ten recitations, even a hundred, produced the same light. Shandao said to the people: 'This body is loathsome, afflicted by all kinds of suffering. False emotions are ever-changing, without a moment's rest.' Thereupon, he climbed the willow tree in front of the temple where he resided, faced west, and made a vow: 'May the majestic power of the Buddha swiftly receive me. May Avalokiteshvara (Guanyin, Bodhisattva's name) and Mahasthamaprapta (Shizhi, Bodhisattva's name) also come to assist me, so that my mind does not lose right mindfulness, does not give rise to fear, and does not regress in the Dharma (teachings) of Amitabha (Amituo, i.e., Amitabha Buddha).' After making the vow, he threw himself from the tree and ended his life. At that time, the scholars and officials of the capital wholeheartedly turned to faith and collected his bones for burial. Emperor Gaozong, knowing that he emitted light from his mouth when reciting the Buddha's name and that he was so sincere when relinquishing his body, bestowed the temple with the name 'Luminous'. (Same as above. Chuan Tong Xuan Yi Fen Ji, Scroll 1, Yunzhong Scroll, thirty-three people, of whom twenty-five and twenty-six are Shandao, this biography is of the twenty-fifth person in Hezhong Scroll).
Shandao, a High Monk of the Tang Dynasty, Reborn in the Pure Land Shandao was a native of Linzi. In his youth, he joined the monastic order under Dharma Master Mingsheng of Mizhou. He recited the Lotus Sutra (Fahua Jing) and the Vimalakirti Sutra (Weimo Jing). Suddenly, he thought to himself: 'The path to enlightenment is not limited to one road or one method. If it does not suit the individual's capacity, the effort is in vain.' Thereupon, he turned to the Great Treasury of Scriptures and randomly selected the Contemplation Sutra of Immeasurable Life (Wuliangshou Guan Jing). He joyfully recited and studied the Sixteen Contemplations, constantly and carefully contemplating them, with a sincere heart secretly aligning himself with the Western Pure Land. Admiring the noble footsteps of Dharma Master Huiyuan (Huiyuan, a prominent monk of the Eastern Jin Dynasty), he went to Mount Lu to observe his legacy, which greatly enhanced his understanding. From then on, he visited renowned virtuous individuals and deeply sought the profound teachings. Although his efforts were modest, the principles were profound, and no one had yet surpassed the Pratyutpanna Samadhi (Banzhou Sanmei). He resolved to dedicate his life to this path and later retreated to Wuzhen Temple in Zhongnan Mountain. Within a few years, his contemplation practice became so profound that he forgot fatigue and achieved a state of deep and subtle realization. In meditation,
。備觀寶閣瑤池金座宛在目前。涕泗交流舉身投地。既獲勝定隨方利物。初聞綽禪師晉陽開闡欲不遠千里從而問津。時逢玄冬之首。風飄落葉填滿㴱坑。遂挈瓶缽入中安坐。一心念佛不覺已度數日。乃聞空中聲曰可得前行。所在游履無復掛礙。遂出抗程序至綽禪師所展會夙心。綽公即授與無量壽經。導披卷詳之。比來所。睹宛在。因即入定七日不起。或問導曰。弟子唸佛。得往生否。導令辨一莖蓮花。置之佛前。行道七日花不萎悴即得往生。依之七日果然花不萎黃。綽嘆其㴱詣。因請入定觀當得生否。導即入定須臾報曰師當懺三罪方可往生。一者。師嘗安佛尊像。在檐牖下自處㴱房。二者。驅使策役出家人。三者。營造屋宇損傷蟲命。師宜於十方佛前懺第一罪。於四方僧前懺第二罪。於一切眾生前懺第三罪。綽公靜思往咎。皆曰不虛。於是洗心悔謝訖而見導。即曰師罪滅矣。后當有白光照燭。是師往生之相也。導化洽京輩道俗歸心者如市。後於所住寺院中。畫凈土變相。忽催令速成就。或問其故則曰。吾將往生。可住三兩夕而已。忽然微疾掩室怡然長逝。春秋六十有九。身體柔軟。容色如常。異香音樂久而方歇。
時永隆二年三月十四日(同前。中卷第二十六人歟) 卍新續藏第 78 冊 No. 1546
【現代漢語翻譯】 現代漢語譯本： 眼前彷彿展現出裝飾華麗的寶閣和瑤池上的金色蓮座。我激動得涕淚交流，全身心地拜倒在地。既然已經獲得了殊勝的禪定，就應該隨順因緣利益眾生。當初聽說綽禪師（指善導的弟子慧綽禪師，凈土宗僧人）在晉陽弘揚佛法，我就想不遠千里去向他請教。當時正值深冬，寒風吹落的樹葉填滿了坑洼。於是我帶著缽盂進入其中，安靜地坐下，一心念佛，不知不覺已經過了好幾天。這時聽到空中有聲音說可以繼續前行，所到之處沒有任何阻礙。於是我出發前往綽禪師所在的地方，表達了自己長久以來的心願。綽公（指慧綽禪師）就傳授給我《無量壽經》。我打開經卷詳細閱讀，發現與我之前所見到的景象完全一致。於是我入定七天不起。有人問善導（指善導大師，凈土宗祖師）說：『弟子唸佛，能夠往生嗎？』善導讓那人辨認出一支蓮花，放在佛前。如果繞佛行走七天，花沒有枯萎，就可以往生。那人照著做了，七天後果然花沒有枯萎。綽禪師讚歎他的精進，於是請善匯入定觀察他是否能夠往生。善匯入定片刻后回報說：『禪師應當懺悔三種罪過，才可以往生。一是，禪師曾經把佛像安放在屋檐下，自己卻住在深邃的房間里。二是，驅使役使出家人。三是，建造房屋損壞了蟲蟻的生命。禪師應該在十方諸佛面前懺悔第一種罪過，在四方僧眾面前懺悔第二種罪過，在一切眾生面前懺悔第三種罪過。』綽公靜靜地思考自己過去的過錯，都說確實如此。於是洗心革面，懺悔謝罪後去見善導。善導說：『禪師的罪過已經消滅了。之後當有白光照耀，那是禪師往生的徵兆。』善導教化普及京城一帶，皈依的僧俗信徒如同集市一般。後來在他所居住的寺院中，繪製凈土變相圖，忽然催促人們趕快完成，有人問他原因，他就說：『我將要往生，只能再住三兩天了。』忽然稍微生病，在房間里安詳地去世了，享年六十九歲。身體柔軟，容貌如常，奇異的香氣和音樂過了很久才消失。
當時是永隆二年三月十四日（與前文相同，中卷第二十六人）
【English Translation】 English version: Before my eyes, the magnificent jeweled pavilions and golden lotus seats of the Jade Pond seemed vividly present. Tears streamed down my face as I prostrated myself completely. Now that I had attained the supreme Samadhi, I should benefit all beings according to their needs. When I first heard that Chan Master Chuo (Huichuo, a Pure Land Buddhist monk and disciple of Shandao) was propagating the Dharma in Jinyang, I wanted to travel thousands of miles to seek his guidance. It was the beginning of deep winter, and the wind scattered fallen leaves, filling the potholes. So I took my bowl and entered one of them, sitting quietly and reciting the Buddha's name with all my heart. Unknowingly, several days had passed. Then I heard a voice in the air saying that I could proceed forward, and there would be no obstacles in my path. So I set out and traveled to where Chan Master Chuo was, expressing my long-held aspirations. Master Chuo (Huichuo) then bestowed upon me the Infinite Life Sutra. I opened the sutra and read it in detail, and found that it was exactly the same as the scenes I had seen before. So I entered Samadhi for seven days without rising. Someone asked Shandao (Master Shandao, the founder of the Pure Land School): 'Disciple recites the Buddha's name, can I be reborn in the Pure Land?' Shandao asked that person to identify a lotus flower and place it before the Buddha. If, after circumambulating the Buddha for seven days, the flower did not wither, then he could be reborn. The person did as he was told, and after seven days, the flower indeed did not wither. Chan Master Chuo praised his diligence, and then asked Shandao to enter Samadhi to observe whether he could be reborn. Shandao entered Samadhi for a moment and then reported: 'Chan Master must repent of three transgressions before he can be reborn. First, Chan Master once placed the Buddha's image under the eaves, while he himself lived in a deep room. Second, he drove and employed monks. Third, he damaged the lives of insects and ants when building houses. Chan Master should repent of the first transgression before the Buddhas of the ten directions, repent of the second transgression before the Sangha of the four directions, and repent of the third transgression before all sentient beings.' Master Chuo quietly reflected on his past faults and said that they were all true. So he cleansed his heart, repented, and apologized before going to see Shandao. Shandao said: 'Chan Master's transgressions have been extinguished. Later, there will be a white light shining, which will be a sign of Chan Master's rebirth.' Shandao's teachings spread throughout the capital area, and the monks, nuns, and lay devotees who took refuge in him were as numerous as in a marketplace. Later, in the temple where he lived, he painted a Pure Land transformation picture and suddenly urged people to complete it quickly. Someone asked him the reason, and he said: 'I am about to be reborn, and I can only stay for two or three more nights.' Suddenly, he fell slightly ill, and passed away peacefully in his room, at the age of sixty-nine. His body was soft and his complexion was as usual. The strange fragrance and music lingered for a long time before disappearing.
It was the fourteenth day of the third month of the second year of Yonglong (same as before, the twenty-sixth person in the middle volume).
新修往生傳
新修往生傳卷下
正傳三十一人(附見八人)唐南嶽釋承遠唐五臺釋法照唐并州釋僧炫(啟芳圓果附)唐朔方釋辨才唐鎮州釋自覺唐臺州釋懷玉唐觀察韋文晉唐李知遙唐鄭牧卿唐吳郡釋齊翰唐吳郡釋神皓唐睦州釋少康唐彭州釋知玄唐汾州釋僧藏唐郁州約山翁等三人唐元子平唐釋雄後唐汾州季祐(張鍾馗附)唐兗州釋太行唐長安尼凈真(衡州尼悟性附)唐荊州釋惟恭(靈巋附)後唐溫州釋鴻莒石晉鳳翔釋志通大宋錢塘釋紹巖大宋東京釋守真大宋餘杭釋悟恩大宋永明寺智覺禪師延壽大宋耆山釋遵式大宋觀音縣君吳氏(侍女附)大宋明州黃長史女大宋司士王仲回華嚴講師有誠
南嶽彌陀和尚承遠
始學于成都唐次資川詵。詵即黃梅忍公法嗣也。居巖石之下。人遺之食則食。不遺則食土泥茹草木。其取衣亦類是。初法照國師。在廬山入三昧。于安樂國。見蒙弊衣侍佛者。彌陀告曰。此衡山承遠也。出而密求。見師于巖谷間。羸形垢面。負薪汲水。以供清眾。望之釋然定中所見也。問其事符契。乃師事之。法照至京。為代宗言師道德。天子南向禮焉。其後名益顯。人皆負布帛。運木石以送。不拒。不營祠宇不日而成。德宗賜額曰彌陀寺。人從其化者。以萬計。凡物供眾有餘。即以施餓
疾者。后安坐終於寺。壽九十一。
釋法照
南梁人。唐大曆二年。棲於衡州云峰寺。慈忍戒定。為時所歸。二月十三日。于僧堂食缽中。睹五色云。雲中有寺。寺之東北有大山。山有澗。澗北有石門。門去可五里。復有一寺。金榜題曰。大聖竹林寺。照雖目睹。而未知果何境也。二十七日食時。復于缽中見五色云。中現數寺。元有山林穢惡。純金色界。池臺樓觀。眾寶間錯。萬菩薩眾而處其中。中有諸佛嚴凈國土。種種勝相。照異所見。因訪問之。有嘉延曇暉二僧。曰聖神變化。不可以凡情測。若論山川面勢。乃五臺爾。四年夏。照于衡州湖東寺。啟五會念佛道場。其年六月二日。五色祥雲。彌覆其寺。雲中亦有樓閣。上有數梵僧。身可丈餘。執錫行道。又見彌陀佛與二菩薩。其身高大等虛空界。日既暮矣。照于道場之外。遇老人。曰汝先發愿。金色界禮覲大聖今。何輒止。照曰。時難路難。不止如何。老人曰。但能亟去之。何其難也。照未暇對。老人忽隱。照以所見勝異。重發愿曰。愿以此身。奉覲大聖。縱經火聚冰河。終無退墮。其年八月一十十三日。與同志數人。遂離南嶽。果無艱險。五年四月五日。至五臺縣。遙見寺南。有數道光。六日達佛光寺。一如缽中所見。略無差別。是夜四更。復有異
【現代漢語翻譯】 現代漢語譯本： 病重。後來安詳地坐化在寺中，享年九十一歲。
釋法照（釋：佛教僧侶，法照：人名）
南梁人。唐朝大曆二年，居住在衡州云峰寺。以慈悲忍辱、持戒修定而聞名，被當時的人們所敬仰。二月十三日，在僧堂吃飯時，于缽中看到五色祥雲。雲中有寺廟，寺廟的東北方有一座大山，山中有澗，澗的北面有一石門。從石門進去大約五里路，又有一座寺廟，金色的匾額上題寫著『大聖竹林寺』。法照雖然親眼所見，但不知道那究竟是什麼地方。二十七日吃飯時，又在缽中看到五色祥雲，雲中顯現出許多寺廟。原本有山林污穢的地方，都變成了純金鋪地。池塘樓閣，各種珍寶交錯點綴。萬菩薩眾處在其中。其中有諸佛莊嚴清凈的國土，種種殊勝的景象。法照對所見到的景象感到驚異，因此向人詢問。有嘉延、曇暉兩位僧人說：『這是聖神的變幻，不可以凡人的情識來揣測。如果論山川的走向和形勢，那就是五臺山了。』四年夏天，法照在衡州湖東寺，開啟了五會念佛道場。那年六月二日，五色祥雲，覆蓋了整個寺廟。雲中也有樓閣，上面有幾位梵僧，身高大約一丈多，手持錫杖行走。又見到彌陀佛與二位菩薩，他們的身高巨大，等同於虛空界。天色已晚，法照在道場之外，遇到一位老人，說：『你先前發願，要到金**禮拜覲見大聖，現在為什麼停止不去了？』法照說：『時間不允許，道路艱難，不停止又能怎麼樣呢？』老人說：『只要能夠儘快去，有什麼困難的呢？』法照還沒來得及回答，老人忽然消失了。法照因為所見到的景象殊勝奇異，重新發愿說：『愿以此身，前往覲見大聖。縱然經過火聚冰河，終究不會退縮墮落。』那年八月十三日，與幾位志同道合的人，於是離開南嶽。果然沒有遇到什麼艱難險阻。五年四月五日，到達五臺縣。遠遠地看到寺廟南面，有幾道光芒。六日到達佛光寺，一切都和在缽中所見到的景像一樣，沒有絲毫差別。這天夜裡四更時分，又有奇異的景象。
【English Translation】 English version: He fell ill. Later, he passed away peacefully in the temple at the age of ninety-one.
釋法照 (Shì Fǎzhào) (Shì: Buddhist monk, Fǎzhào: personal name)
He was from Nanliang. In the second year of the Dali era of the Tang Dynasty, he resided in Yunfeng Temple in Hengzhou. He was known for his compassion, forbearance, adherence to precepts, and meditative concentration, and was revered by the people of that time. On the thirteenth day of the second month, while eating in the monks' hall, he saw five-colored auspicious clouds in his alms bowl. Within the clouds was a temple, and to the northeast of the temple was a large mountain with a ravine. North of the ravine was a stone gate. About five li from the gate, there was another temple with a golden plaque inscribed with 'Great Sage Bamboo Forest Temple' (Dàshèng Zhúlín Sì). Although Fǎzhào saw it with his own eyes, he did not know what place it was. On the twenty-seventh day, while eating, he again saw five-colored clouds in his bowl, and many temples appeared within the clouds. Places that were originally mountains and forests and filthy were transformed into pure gold ground. Ponds, terraces, and pavilions were adorned with various treasures. Ten thousand bodhisattvas were dwelling within. Among them were the Buddhas' adorned and pure lands, with various auspicious appearances. Fǎzhào was amazed by what he saw and inquired about it. Two monks, Jiāyán and Tánhuī, said, 'This is a transformation by the saints and gods, and cannot be fathomed by ordinary human minds. If we are to discuss the direction and shape of the mountains and rivers, it is Wutai Mountain.' In the summer of the fourth year, Fǎzhào initiated a Five-Assembly Buddha Recitation Dharma Assembly at Hudong Temple in Hengzhou. On the second day of the sixth month of that year, five-colored auspicious clouds covered the entire temple. Within the clouds were also pavilions, and on them were several Brahma monks, each about ten feet tall, carrying staffs and walking. He also saw Amitābha Buddha (Mítuó Fó) and two bodhisattvas, their heights as vast as the realm of empty space. As evening approached, Fǎzhào encountered an old man outside the Dharma Assembly, who said, 'You previously vowed to go to the golden ** to pay homage to the Great Sage, why have you stopped now?' Fǎzhào said, 'Time does not permit, and the road is difficult, what else can I do but stop?' The old man said, 'As long as you can go quickly, what difficulty is there?' Before Fǎzhào could reply, the old man suddenly disappeared. Because of the auspicious and extraordinary sights he had seen, Fǎzhào renewed his vow, saying, 'I vow to use this body to go and pay homage to the Great Sage. Even if I pass through fiery gatherings and icy rivers, I will never retreat or fall.' On the thirteenth day of the eighth month of that year, he and several like-minded people left Nanyue. As expected, they encountered no difficulties or dangers. On the fifth day of the fourth month of the fifth year, they arrived at Wutai County. From afar, they saw several rays of light south of the temple. On the sixth day, they arrived at Foguang Temple, and everything was exactly as he had seen in the bowl, without the slightest difference. That night, at the fourth watch, there were more extraordinary sights.
光。北來射照。照乃問曰。此何祥也。吉兇焉在。僧云。此大聖不思議光。攝汝身心耳。照聞之。即具威儀。步尋其光。遂至一寺。寺之東北。可五里。果有山。山有澗。澗北有石門。門旁有二青衣。才八九歲。顏貌端正。一稱善財。一稱難陀。相見歡喜。問訊法照云。何故多時流浪生死。始來相見。遂引照入門。北行幾五里。見一金門。門上有樓。高百尺。兼有挾樓。漸屋門所。方見有一寺。前有大金橋。寺門有大金榜。題曰大聖竹林之寺。方圓可二十里。中有一百二十院。院院皆有寶塔。黃金為地。華臺玉樹充滿其中。照。入寺至講堂內。見文殊在西。普賢在東。皆據師子高座。其身及座。高可百尺。說法之音。歷歷在耳。文殊左右菩薩萬數。普賢亦有無數菩薩。前後圍繞。照。於二菩薩前作禮問曰。末代凡夫智識淺劣。佛性心地無由顯現。未審。修行於何法門。最為集要。易得成佛。利樂眾生。惟愿大聖。斷我疑網。文殊曰。汝所請問。今正是時。諸修門無如唸佛。供養三寶。福慧雙修。此最為要。我於過去劫中。因觀佛故。因唸佛故。因供養故。得於一切種智。是故一切諸法般若波羅蜜多。甚深禪定。乃至諸佛正遍知海。皆從唸佛而生。故知唸佛諸法之王。汝等應當常念。令無休息。照曰。當云何念。文殊曰
【現代漢語翻譯】 現代漢語譯本 光（Guang）。從北方射來光芒。照（Zhao）於是問道：『這是什麼祥瑞之兆？預示著吉還是兇？』僧人說：『這是大聖（指佛或菩薩）不可思議的光芒，攝取你的身心罷了。』照聽聞后，立刻整理好儀容，沿著光芒尋找。最終來到一座寺廟。寺廟的東北方向，大約五里路，果然有一座山。山裡有山澗，山澗北面有一道石門。門旁有兩個青衣童子，大約八九歲，容貌端正。一個名叫善財（Shancai），一個名叫難陀（Nantu）。他們相見后非常高興，問候法照（Fazhao）說：『為何長期流浪生死，現在才來相見？』於是引領照進入石門。向北走了大約五里路，見到一座金門。門上有樓，高百尺，還有側樓。漸漸地，在屋門處，才看到一座寺廟。前面有一座大金橋。寺廟門上有大金榜，上面題寫著『大聖竹林之寺』。寺廟方圓大約二十里，中間有一百二十個院落，每個院落都有寶塔。地面是黃金鋪就，華麗的臺榭和玉樹充滿其中。照進入寺廟，來到講堂內，見到文殊（Wenshu，文殊菩薩）在西邊，普賢（Puxian，普賢菩薩）在東邊，都坐在獅子高座上，他們的身軀和座位，高約百尺。說法的聲音，清晰地傳入耳中。文殊菩薩左右有數萬菩薩，普賢菩薩也有無數菩薩，前後圍繞。照在兩位菩薩前作禮，問道：『末法時代的凡夫，智慧淺薄，佛性心地無法顯現。不知修行什麼法門，最為簡要，容易成就佛果，利益眾生？希望大聖，斷除我的疑惑。』文殊菩薩說：『你所請問的，現在正是時候。各種修行法門，沒有比得上唸佛、供養三寶，福慧雙修更為重要的了。這最為重要。我在過去劫中，因為觀佛的緣故，因爲念佛的緣故，因為供養的緣故，得到了於一切種智。因此，一切諸法般若波羅蜜多，甚深禪定，乃至諸佛正遍知海，都從唸佛而生。所以要知道唸佛是諸法之王。你們應當常常唸佛，不要停息。』照問道：『應當如何念？』文殊菩薩說：
【English Translation】 English version Guang (Light). A light shone from the north. Zhao (Name of a person) then asked: 'What is this auspicious sign? Does it portend good or bad fortune?' The monk said, 'This is the inconceivable light of the Great Sage (referring to Buddha or Bodhisattva), merely absorbing your body and mind.' Upon hearing this, Zhao immediately arranged his attire and followed the light. Eventually, he arrived at a temple. Northeast of the temple, about five miles away, there was indeed a mountain. In the mountain was a stream, and north of the stream was a stone gate. Beside the gate were two boys in green robes, about eight or nine years old, with upright appearances. One was named Shancai (Sudhana), and the other was named Nantu (Nanda). They were very happy to see him and greeted Fazhao (Name of a person), saying: 'Why have you been wandering in the cycle of birth and death for so long, only now coming to see us?' Then they led Zhao through the stone gate. Walking north for about five miles, they saw a golden gate. Above the gate was a tower, a hundred feet high, with side towers as well. Gradually, at the doorway, they saw a temple. In front was a large golden bridge. On the temple gate was a large golden plaque, inscribed with 'The Temple of the Great Sage Bamboo Grove'. The temple was about twenty miles in circumference, with one hundred and twenty courtyards in the middle, each with a pagoda. The ground was paved with gold, and ornate terraces and jade trees filled the area. Zhao entered the temple and arrived at the lecture hall, where he saw Manjushri (Wenshu, Manjushri Bodhisattva) on the west and Samantabhadra (Puxian, Samantabhadra Bodhisattva) on the east, both seated on high lion thrones, their bodies and seats about a hundred feet high. The sound of their teachings clearly entered his ears. Manjushri Bodhisattva was surrounded by tens of thousands of Bodhisattvas, and Samantabhadra Bodhisattva was also surrounded by countless Bodhisattvas. Zhao bowed before the two Bodhisattvas and asked: 'In this degenerate age, ordinary people have shallow wisdom, and the Buddha-nature in their minds cannot be revealed. I wonder, which Dharma practice is the most concise, easy to achieve Buddhahood, and beneficial to sentient beings? I hope the Great Sages will dispel my doubts.' Manjushri Bodhisattva said: 'Your question is timely. Among all the Dharma practices, none is more important than reciting the Buddha's name, making offerings to the Three Jewels, and cultivating both merit and wisdom. This is the most important. In past kalpas, because of contemplating the Buddha, because of reciting the Buddha's name, and because of making offerings, I attained all-knowing wisdom. Therefore, all Dharmas, Prajna Paramita, profound Samadhi, and even the Buddhas' perfect and complete knowledge, all arise from reciting the Buddha's name. Therefore, know that reciting the Buddha's name is the king of all Dharmas. You should constantly recite the Buddha's name without ceasing.' Zhao asked: 'How should I recite?' Manjushri Bodhisattva said:
。此世界西有阿彌陀佛。彼佛願力不可思議。當繫念諦觀彼國。令無間斷。命終之後。決定往生彼佛國中。永不退轉。速出三界。疾得成佛。說是語已時。二大聖。各舒金色手。摩法照頂。而為授記。汝已唸佛故。不久證無上正等菩提。若善男子善女人。愿疾成佛者。無過唸佛。則能速證無上菩提。盡此一報之身。定超苦海。說是語已時。文殊大聖。而說偈言。汝等欲求解脫者。應當先除我慢心。嫉妒名利及慳貪。去卻如斯不善意。應專念彼彌陀號。即能安住佛境界。若能安住佛教界。是人常見一切佛。若得常見一切佛。即能了達真如性。若能速斷諸煩惱。則能了達真如性。在苦海中而常樂。譬如蓮花不著水。而心清凈出愛河。即能速證菩提果。於是文殊師利菩薩又說偈言。諸法唯心造。了心不可得。常依此修行。是名真實相。普賢菩薩又說偈言。普觀汝及一切眾。常應謙下諸比丘。忍辱是即菩提因。無瞋必招端正報。一切眾見皆歡喜。即發無上菩提心。若依此語而修行。微塵佛剎從心現。悉能廣修諸行愿。運接一切諸有情。速離愛河登彼岸。法照聞已。歡喜踴躍。疑網悉除。復作禮已合掌而立。文殊師利告言。汝可往詣諸菩薩院。次弟巡禮。法照受教。次第巡禮。遂至七寶果園。其果才熟。可大如盆。即取食之。味
【現代漢語翻譯】 現代漢語譯本：此世界西方有阿彌陀佛（Amitabha，音譯，意為無量光佛）。阿彌陀佛的願力不可思議。應當一心專注地觀想那個佛國，令其沒有間斷。命終之後，必定往生到阿彌陀佛的國度中，永遠不會退轉，迅速脫離三界（欲界、色界、無色界），快速成就佛果。說完這些話的時候，文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）這兩位大聖，各自伸出金色的手，摩法照（Fazhao，人名）的頭頂，為他授記：『你因爲念佛的緣故，不久將證得無上正等菩提（Anuttara-samyak-sambodhi，音譯，意為無上正等正覺）。』如果善男子、善女人，希望快速成佛，沒有比唸佛更好的方法了，唸佛能夠迅速證得無上菩提，盡此一世的報身，必定超越苦海。說完這些話的時候，文殊大聖說偈語：『你們想要獲得解脫的人，應當首先去除我慢心，嫉妒名利以及慳吝貪婪，去除這些不善的意念，應當專心念誦阿彌陀佛的名號，就能安住在佛的境界中。如果能夠安住在佛的境界中，這個人就能常見到一切佛。如果能夠常見到一切佛，就能了達真如的本性。如果能夠迅速斷除各種煩惱，就能了達真如的本性，在苦海中也能常常快樂，譬如蓮花不沾染水，而心清凈脫離愛慾之河，就能迅速證得菩提果。』於是文殊師利菩薩又說偈語：『一切法都是由心創造的，了悟心是不可得的。常常依照這個道理修行，這就是真實的相。』普賢菩薩又說偈語：『普遍地觀察你以及一切眾生，常常應當謙虛恭敬各位比丘（Bhikkhu，指出家男子）。忍辱就是菩提的因，沒有嗔恨必定招感端正的果報。一切眾生見到你都歡喜，就會發起無上菩提心。如果依照這些話語而修行，微塵數般的佛剎都會從心中顯現，完全能夠廣泛地修習各種行愿，運載接引一切有情眾生，迅速脫離愛慾之河，登上彼岸。』法照聽了之後，歡喜踴躍，疑慮和迷惑全部消除，再次作禮后合掌站立。文殊師利告訴他：『你可以前往各位菩薩的院落，依次巡禮。』法照接受教誨，依次巡禮，於是到達七寶果園，那裡的果實剛剛成熟，大得像盆一樣，就摘取來食用，味道…… English version: In the west of this world, there is Amitabha Buddha (Amitabha, transliteration, meaning Infinite Light Buddha). The power of Amitabha Buddha's vows is inconceivable. One should focus intently on contemplating that Buddha-land, ensuring there is no interruption. After the end of life, one will certainly be reborn in Amitabha Buddha's land, never to regress, quickly escaping the Three Realms (Desire Realm, Form Realm, Formless Realm), and swiftly attaining Buddhahood. After saying these words, the two great sages, Manjusri (Manjusri) and Samantabhadra (Samantabhadra), each extended their golden hands and touched Fazhao's (Fazhao, a person's name) head, bestowing a prophecy upon him: 'Because you recite the Buddha's name, you will soon attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, transliteration, meaning unsurpassed, complete, perfect enlightenment).' If good men and good women wish to quickly attain Buddhahood, there is no better method than reciting the Buddha's name, which can swiftly lead to the attainment of unsurpassed enlightenment. By exhausting this one lifetime's karmic body, one will certainly transcend the sea of suffering. After saying these words, the great sage Manjusri spoke in verse: 'Those of you who seek liberation should first remove the mind of arrogance, jealousy of fame and gain, and stinginess and greed. Discard such unwholesome intentions, and you should single-mindedly recite the name of Amitabha Buddha, and you will be able to abide in the realm of the Buddha. If one can abide in the realm of the Buddha's teachings, that person will constantly see all Buddhas. If one can constantly see all Buddhas, one will be able to understand the nature of Suchness. If one can quickly cut off all afflictions, one will be able to understand the nature of Suchness, and be constantly joyful in the sea of suffering, like a lotus flower that does not cling to water, and the mind is pure, escaping the river of love, and one will quickly attain the fruit of Bodhi.' Then Manjusri Bodhisattva spoke in verse again: 'All dharmas are created by the mind, and understanding the mind is unattainable. Constantly relying on this to practice, this is called the true aspect.' Samantabhadra Bodhisattva spoke in verse again: 'Universally observe you and all beings, and you should always be humble and respectful to all Bhikkhus (Bhikkhu, referring to ordained monks). Patience is the cause of Bodhi, and without anger, one will surely attract a beautiful reward. All beings see you and are joyful, and they will generate the unsurpassed Bodhi mind. If one practices according to these words, countless Buddha-lands will appear from the mind, and one will be able to extensively cultivate all practices and vows, transporting and receiving all sentient beings, quickly escaping the river of love and reaching the other shore.' After hearing this, Fazhao rejoiced and leaped for joy, and all doubts and confusions were eliminated. After bowing again, he stood with his palms together. Manjusri told him: 'You may go to the courtyards of the Bodhisattvas and circumambulate them in order.' Fazhao accepted the teaching and circumambulated them in order, and then arrived at the Seven Treasure Fruit Garden, where the fruits were just ripe, as large as basins, and he picked them to eat, the taste...
【English Translation】 English version: In the west of this world, there is Amitabha Buddha (Amitabha, transliteration, meaning Infinite Light Buddha). The power of Amitabha Buddha's vows is inconceivable. One should focus intently on contemplating that Buddha-land, ensuring there is no interruption. After the end of life, one will certainly be reborn in Amitabha Buddha's land, never to regress, quickly escaping the Three Realms (Desire Realm, Form Realm, Formless Realm), and swiftly attaining Buddhahood. After saying these words, the two great sages, Manjusri (Manjusri) and Samantabhadra (Samantabhadra), each extended their golden hands and touched Fazhao's (Fazhao, a person's name) head, bestowing a prophecy upon him: 'Because you recite the Buddha's name, you will soon attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, transliteration, meaning unsurpassed, complete, perfect enlightenment).' If good men and good women wish to quickly attain Buddhahood, there is no better method than reciting the Buddha's name, which can swiftly lead to the attainment of unsurpassed enlightenment. By exhausting this one lifetime's karmic body, one will certainly transcend the sea of suffering. After saying these words, the great sage Manjusri spoke in verse: 'Those of you who seek liberation should first remove the mind of arrogance, jealousy of fame and gain, and stinginess and greed. Discard such unwholesome intentions, and you should single-mindedly recite the name of Amitabha Buddha, and you will be able to abide in the realm of the Buddha. If one can abide in the realm of the Buddha's teachings, that person will constantly see all Buddhas. If one can constantly see all Buddhas, one will be able to understand the nature of Suchness. If one can quickly cut off all afflictions, one will be able to understand the nature of Suchness, and be constantly joyful in the sea of suffering, like a lotus flower that does not cling to water, and the mind is pure, escaping the river of love, and one will quickly attain the fruit of Bodhi.' Then Manjusri Bodhisattva spoke in verse again: 'All dharmas are created by the mind, and understanding the mind is unattainable. Constantly relying on this to practice, this is called the true aspect.' Samantabhadra Bodhisattva spoke in verse again: 'Universally observe you and all beings, and you should always be humble and respectful to all Bhikkhus (Bhikkhu, referring to ordained monks). Patience is the cause of Bodhi, and without anger, one will surely attract a beautiful reward. All beings see you and are joyful, and they will generate the unsurpassed Bodhi mind. If one practices according to these words, countless Buddha-lands will appear from the mind, and one will be able to extensively cultivate all practices and vows, transporting and receiving all sentient beings, quickly escaping the river of love and reaching the other shore.' After hearing this, Fazhao rejoiced and leaped for joy, and all doubts and confusions were eliminated. After bowing again, he stood with his palms together. Manjusri told him: 'You may go to the courtyards of the Bodhisattvas and circumambulate them in order.' Fazhao accepted the teaching and circumambulated them in order, and then arrived at the Seven Treasure Fruit Garden, where the fruits were just ripe, as large as basins, and he picked them to eat, the taste...
甚香美。法照食已。身意泰然。回至大聖前。作禮辭退。還見二童子。送至門外。禮已舉頭。遂隱不見。師乃愴然。倍增悲感。四月八日。至華嚴寺般若院。西樓下安止。十三日。日中后。法照與五十餘僧。同往金剛窟巡禮。到無著見大聖處。䖍心禮二十五佛名。凡禮十餘遍。忽見其處儘是琉璃七寶宮殿。文殊普賢一萬菩薩。及佛陀波利。俱在一會。法照見已。惟自慶喜。隨眾歸寺。是夜中時。向華嚴寺西樓上。忽見寺東山半。有五盞聖燈。大如碗。照祝曰。請分百盞燈。遂分百盞。再祝曰。請分為千盞燈。又分千盞。行行相對。遍於山半。因此忘身。獨詣金剛窟所。愿見大聖。于夜後分至金剛窟。重禮二十五佛名十遍。五會念阿彌陀佛二千口。悲淚啟告。自惟無始惡業漂流生死。種種克責。躄身三十餘次。自撲未已。忽見一梵僧。身長七尺。稱是佛陀波利。至法照前語曰。師今悲泣有何意耶。答云。愿見大聖。波利言。師但閉目隨我而行。遂引法照入金剛窟。見一院。黃金題榜云金剛般若之寺。寺皆七寶莊嚴。房廊樓閣。都一百七十五間。金剛般若一切經藏。在寶閣中。遂向大聖。投身作禮。合掌啟告文殊師利言。唯念何時速證無上正等菩提。廣度眾生令入無餘。何時果我無上愿海。發是愿已。爾時文殊師利告言善
【現代漢語翻譯】 現代漢語譯本： 極其香美。法照吃完后，身心泰然，回到大聖（指文殊菩薩）面前，行禮告退。又見到兩位童子，送他到門外。行禮完畢抬頭看時，童子便隱身不見了。法照心中悵然，更加悲傷感嘆。四月八日，到達華嚴寺般若院，在西樓下安頓下來。十三日，中午過後，法照與五十多位僧人一同前往金剛窟巡禮。到達無著（菩薩）見到大聖（文殊菩薩）的地方，虔誠地禮拜二十五佛名，總共禮拜了十多遍。忽然看見那裡全是琉璃七寶宮殿，文殊（菩薩）、普賢（菩薩）和一萬菩薩，以及佛陀波利（尊者），都在一個集會上。法照看見后，只是自己慶幸歡喜，跟隨眾人回到寺廟。這天夜裡，面向華嚴寺西樓上，忽然看見寺廟東山半山腰，有五盞聖燈，大如碗，他祝告說：『請分出一百盞燈。』於是分出一百盞。再次祝告說：『請分為一千盞燈。』又分出一千盞，一排排相對，遍佈山腰。因此忘記自身，獨自前往金剛窟所在，希望見到大聖（文殊菩薩）。在夜裡後半夜到達金剛窟，重新禮拜二十五佛名十遍，五體投地念阿彌陀佛二千聲，悲傷流淚地啟稟告白。自己反省無始以來的惡業，漂流在生死輪迴中，種種克制責備自己，跪拜三十多次，自我捶打還沒有停止。忽然看見一位梵僧，身高七尺，自稱是佛陀波利（尊者），走到法照面前說：『法師現在悲傷哭泣有什麼用意呢？』回答說：『希望見到大聖（文殊菩薩）。』佛陀波利（尊者）說：『法師只要閉上眼睛跟隨我走。』於是引導法照進入金剛窟，看見一個院落，用黃金題寫榜文說『金剛般若之寺』。寺廟全部用七寶裝飾，房屋走廊樓閣，總共一百七十五間。《金剛般若一切經》的經藏，在寶閣中。於是向大聖（文殊菩薩），投身行禮，合掌啟稟告白文殊師利（菩薩）說：『只希望何時能夠迅速證得無上正等菩提，廣度眾生令他們進入無餘涅槃，何時能夠實現我無上的愿海。』發了這個愿后，當時文殊師利（菩薩）告訴他說，『好啊！』
【English Translation】 English version: It was exceedingly fragrant and delicious. After Fazhao had eaten, his body and mind were at peace. He returned to the presence of the Great Sage (referring to Manjushri Bodhisattva), bowed, and took his leave. He saw the two young attendants again, who escorted him to the gate. After he bowed and looked up, they vanished from sight. The Master then felt a sense of loss and increased sorrow. On the eighth day of the fourth month, he arrived at the Prajna Courtyard of Huayan Temple and settled down at the foot of the west tower. On the thirteenth day, after noon, Fazhao and more than fifty monks went together to the Vajra Cave for a pilgrimage. When they arrived at the place where Ananda (Bodhisattva) had seen the Great Sage (Manjushri Bodhisattva), they devoutly prostrated themselves before the names of the Twenty-five Buddhas, performing the ritual more than ten times. Suddenly, he saw that the place was entirely made of lapis lazuli and seven-jeweled palaces. Manjushri (Bodhisattva), Samantabhadra (Bodhisattva), and ten thousand Bodhisattvas, as well as Buddhabhadra (Venerable), were all in one assembly. When Fazhao saw this, he only rejoiced and was happy for himself, and followed the assembly back to the temple. That night, facing the west tower of Huayan Temple, he suddenly saw five sacred lamps on the mountainside east of the temple, as large as bowls. He prayed, 'Please divide into a hundred lamps.' Then a hundred lamps were divided. He prayed again, 'Please divide into a thousand lamps.' Then a thousand lamps were divided, row upon row, covering the mountainside. Therefore, forgetting himself, he went alone to the Vajra Cave, hoping to see the Great Sage (Manjushri Bodhisattva). He arrived at the Vajra Cave in the latter part of the night, and again prostrated himself before the names of the Twenty-five Buddhas ten times, and recited Amitabha Buddha two thousand times with his five limbs touching the ground. He tearfully confessed, reflecting on the evil karma from beginningless time, drifting in the cycle of birth and death, and repeatedly reproached himself, kneeling more than thirty times, and still beating himself. Suddenly, he saw a Brahman monk, seven feet tall, claiming to be Buddhabhadra (Venerable), who came to Fazhao and said, 'Master, what is the meaning of your sorrowful weeping now?' He replied, 'I wish to see the Great Sage (Manjushri Bodhisattva).' Buddhabhadra (Venerable) said, 'Master, just close your eyes and follow me.' Then he led Fazhao into the Vajra Cave, and saw a courtyard with a golden inscription that read 'Vajra Prajna Temple'. The temple was entirely decorated with seven treasures, with houses, corridors, and pavilions, totaling one hundred and seventy-five rooms. The collection of the Vajra Prajna Sutras was in the treasure pavilion. Then, he prostrated himself before the Great Sage (Manjushri Bodhisattva), joined his palms, and confessed to Manjushri (Bodhisattva), saying, 'I only hope when can I quickly attain Anuttara-Samyak-Sambodhi, and extensively liberate sentient beings, leading them into Nirvana without remainder, and when can I fulfill my supreme ocean of vows.' After making this vow, Manjushri (Bodhisattva) then told him, 'Good!'
哉。再為摩頂授記言。汝心真正志為菩提。能于惡世。發斯勝愿。利樂群生。如汝所說。必當速證無上菩提。必能速具普賢無量行愿。圓滿具足。為天人師。度無量眾。法照。蒙授記已。稽首作禮。又問。未審今時及未來世。一切同志唸佛四眾。不為名利勇猛精進。臨終定感佛來迎接。上品往生。速離愛河否。文殊告言。決定無疑。除為名利及不志心。言訖遂遣童子難陀。將茶湯來並藥食。法照言。不須藥食。大聖言。但食無畏。遂進兩碗。湯一碗。味甚香美。大聖亦自進三碗湯並及藥食。其器皆琉璃寶成。既而令波利送出。照意不欲出。大聖告言。不可。汝今此身元是質礙不凈之體。不應住此。但為汝今與我緣熟。此一報盡。得生凈土。方始得來。言訖不見。還在窟前佇立。天明獨見一梵僧。告法照曰。好去好去。努力努力。勇猛精進。作是語已。忽然不見。良久遲迴悲喜不已。始知大聖悲願。難可思議。法照。雖睹聖異。不敢妄傳。恐生疑謗。至冬十二月初。遂于華嚴寺。入唸佛道場。載念文殊普賢記我。不久當證無上菩提。又記我念阿彌陀佛決定往生。遂絕粒邀期誓生凈土。得無生忍。速超苦海。救度群品。如是七日。初夜正念佛時。忽見一梵僧。至道場內。告法照曰。汝之凈土。華臺生矣。后三年華開。汝期
【現代漢語翻譯】 現代漢語譯本：再說，文殊菩薩再次為法照摩頂授記說：『你的心真正立志于菩提，能在惡世中，發起如此殊勝的願望，利益和快樂眾生。正如你所說，必定能夠迅速證得無上菩提，必定能夠迅速具足普賢菩薩無量的行愿，圓滿具足，成為天人的導師，度化無量的眾生。』法照（僧人名）蒙受授記后，稽首作禮，又問：『不知現在以及未來世，一切志同道合唸佛的四眾弟子，不為名利勇猛精進，臨終時一定能感得佛來迎接，上品往生，迅速脫離愛河嗎？』文殊菩薩告訴他說：『決定無疑，除非是爲了名利以及不真心念佛。』說完，就派遣童子難陀（人名）將茶湯和藥食拿來。法照說：『不需要藥食。』文殊菩薩說：『但食無畏。』於是進獻了兩碗湯，一碗藥食，味道非常香美。文殊菩薩自己也進了三碗湯以及藥食，這些器皿都是琉璃寶製成的。之後，命令波利（人名）送法照出去。法照心裡不想出去。文殊菩薩告訴他說：『不可以。你現在的這個身體原本就是質礙不凈之體，不應該住在這裡。只是因為你現在與我的緣分成熟，這一世報盡，就能往生凈土，那時才能再來。』說完就不見了。法照還在石窟前佇立。天亮時，只看到一個梵僧，告訴法照說：『好走好走，努力努力，勇猛精進。』說完這話，忽然不見了。法照良久遲疑，悲喜交加，這才知道大聖的悲願，難以思議。法照雖然親眼見到聖異，不敢胡亂傳播，恐怕引起懷疑和誹謗。到了冬季十二月初，就在華嚴寺，進入唸佛道場，心中想著文殊菩薩和普賢菩薩為我授記，不久將證得無上菩提。又記起他們授記我念阿彌陀佛（西方極樂世界教主）決定往生，於是絕食，邀約期限，發誓往生凈土，得到無生法忍，迅速超越苦海，救度眾生。這樣過了七天，初夜正在念佛時，忽然看到一個梵僧，來到道場內，告訴法照說：『你的凈土，蓮花臺已經產生了，后三年蓮花開放，你的期限就到了。』 English version: Then, Mañjuśrī (Bodhisattva of Wisdom) again touched the crown of Fǎzhào's (a monk's name) head and prophesied, saying, 'Your heart is truly determined for Bodhi (enlightenment), and you are able to make such a supreme vow in this evil world, to benefit and bring joy to sentient beings. Just as you have said, you will surely quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and you will surely quickly possess the immeasurable practices and vows of Samantabhadra (Universal Virtue Bodhisattva), perfectly complete, becoming a teacher of gods and humans, delivering immeasurable beings.' After receiving the prophecy, Fǎzhào bowed his head and paid respects, and then asked, 'I do not know whether in the present and future ages, all like-minded Buddhist practitioners of the four assemblies, who are not motivated by fame and profit but are courageous and diligent in reciting the Buddha's name, will surely be received by the Buddha at the time of their death, be reborn in the upper grades, and quickly escape the river of love?' Mañjuśrī told him, 'There is no doubt, except for those who are motivated by fame and profit and are not sincere in their hearts.' After speaking, he sent the young attendant Nanda (a name) to bring tea soup and medicinal food. Fǎzhào said, 'I do not need medicinal food.' Mañjuśrī said, 'But eat fearlessness.' Then he offered two bowls of soup and one bowl of medicinal food, which tasted very fragrant and delicious. Mañjuśrī himself also took three bowls of soup and medicinal food. All the utensils were made of lapis lazuli treasures. Afterwards, he ordered Pari (a name) to send Fǎzhào out. Fǎzhào did not want to leave in his heart. Mañjuśrī told him, 'You cannot. Your current body is originally a material and impure entity, and you should not stay here. It is only because your affinity with me is ripe now that you will be reborn in the Pure Land after this life is over, and then you can come again.' After speaking, he disappeared. Fǎzhào was still standing in front of the cave. At dawn, he only saw a Brahmin monk, who told Fǎzhào, 'Go well, go well, strive hard, strive hard, be courageous and diligent.' After saying these words, he suddenly disappeared. Fǎzhào hesitated for a long time, filled with both sorrow and joy, and then he realized that the great sage's compassionate vows are inconceivable. Although Fǎzhào had personally witnessed the sacred and extraordinary, he did not dare to spread it recklessly, fearing that it would cause doubt and slander. In the beginning of the twelfth month of winter, he entered the Pure Land practice hall at Huayan Temple, thinking of Mañjuśrī and Samantabhadra prophesying that I would soon attain Anuttara-samyak-sambodhi. He also remembered that they prophesied that I would be reborn in the Pure Land by reciting Amitābha Buddha's (the lord of the Western Pure Land) name. Therefore, he stopped eating grains, set a time limit, and vowed to be reborn in the Pure Land, attain the tolerance of non-origination, quickly transcend the sea of suffering, and save all beings. After seven days, in the first watch of the night, while he was reciting the Buddha's name, he suddenly saw a Brahmin monk come into the practice hall and tell Fǎzhào, 'Your lotus pedestal in the Pure Land has already been formed. The lotus will bloom in three years, and your time will come.'
【English Translation】 English version: Furthermore, Mañjuśrī (Bodhisattva of Wisdom) again touched the crown of Fǎzhào's (a monk's name) head and prophesied, saying, 'Your heart is truly determined for Bodhi (enlightenment), and you are able to make such a supreme vow in this evil world, to benefit and bring joy to sentient beings. Just as you have said, you will surely quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and you will surely quickly possess the immeasurable practices and vows of Samantabhadra (Universal Virtue Bodhisattva), perfectly complete, becoming a teacher of gods and humans, delivering immeasurable beings.' After receiving the prophecy, Fǎzhào bowed his head and paid respects, and then asked, 'I do not know whether in the present and future ages, all like-minded Buddhist practitioners of the four assemblies, who are not motivated by fame and profit but are courageous and diligent in reciting the Buddha's name, will surely be received by the Buddha at the time of their death, be reborn in the upper grades, and quickly escape the river of love?' Mañjuśrī told him, 'There is no doubt, except for those who are motivated by fame and profit and are not sincere in their hearts.' After speaking, he sent the young attendant Nanda (a name) to bring tea soup and medicinal food. Fǎzhào said, 'I do not need medicinal food.' Mañjuśrī said, 'But eat fearlessness.' Then he offered two bowls of soup and one bowl of medicinal food, which tasted very fragrant and delicious. Mañjuśrī himself also took three bowls of soup and medicinal food. All the utensils were made of lapis lazuli treasures. Afterwards, he ordered Pari (a name) to send Fǎzhào out. Fǎzhào did not want to leave in his heart. Mañjuśrī told him, 'You cannot. Your current body is originally a material and impure entity, and you should not stay here. It is only because your affinity with me is ripe now that you will be reborn in the Pure Land after this life is over, and then you can come again.' After speaking, he disappeared. Fǎzhào was still standing in front of the cave. At dawn, he only saw a Brahmin monk, who told Fǎzhào, 'Go well, go well, strive hard, strive hard, be courageous and diligent.' After saying these words, he suddenly disappeared. Fǎzhào hesitated for a long time, filled with both sorrow and joy, and then he realized that the great sage's compassionate vows are inconceivable. Although Fǎzhào had personally witnessed the sacred and extraordinary, he did not dare to spread it recklessly, fearing that it would cause doubt and slander. In the beginning of the twelfth month of winter, he entered the Pure Land practice hall at Huayan Temple, thinking of Mañjuśrī and Samantabhadra prophesying that I would soon attain Anuttara-samyak-sambodhi. He also remembered that they prophesied that I would be reborn in the Pure Land by reciting Amitābha Buddha's (the lord of the Western Pure Land) name. Therefore, he stopped eating grains, set a time limit, and vowed to be reborn in the Pure Land, attain the tolerance of non-origination, quickly transcend the sea of suffering, and save all beings. After seven days, in the first watch of the night, while he was reciting the Buddha's name, he suddenly saw a Brahmin monk come into the practice hall and tell Fǎzhào, 'Your lotus pedestal in the Pure Land has already been formed. The lotus will bloom in three years, and your time will come.'
至矣。然汝所見者。臺山境界。何故不說。言訖而隱。翌日申時正念誦次。復見梵僧。年約八十。神色嚴峻。告法照曰。師所見者臺山境界。何不依實記錄。普示眾生。令所見聞發菩提心。斷惡修善。獲大利樂。師何秘密。不向他說。照答曰。實無有心秘密斯事。恐人疑謗墮于地獄。所以不說。梵僧告云。大聖文殊。見在此山。尚有人謗。豈況于汝。汝今所見境界。但令多人見聞之者。發菩提心。來登此山。滅無量無邊之罪。斷惡修善。稱念佛名。得生凈土。即是利益無量無邊眾生。豈不大哉。何慮疑謗。秘而不說。法照聞已。答曰。謹依所教。不敢秘密。梵僧微笑。即隱不現。法照。方依所教。具前逢遇實錄示眾。江東釋惠從。以大曆六年正月九日。與花嚴寺僧崇暉明謙等三十餘人。隨法照。至金剛窟所。親遇般若院所立石標誌。同行徒眾。䖍誠瞻仰。悲喜交集。倏聞其處。锽鏗然鐘聲。清音雅亮。眾感驚歎靈異。書之精舍屋壁。普使見聞。同發勝心。共期佛果。後於所見竹林寺處。特建一寺。號竹林焉。工畢。照曰。吾事已矣。吾豈久滯於此哉。不累月示滅。逆推向聞梵僧之說。果三年。
釋僧炫
并州人。少念慈氏期生內院。至年九十。遇道綽禪師。以凈土誘掖未悟。始迴心焉。炫。以迫於頹暮。
【現代漢語翻譯】 現代漢語譯本： 太好了。然而你所見到的，是五臺山的境界，為什麼不說出來呢？說完就隱去了。第二天下午申時，法照正在念誦時，又見到一位梵僧（指來自印度的僧人），年紀大約八十歲，神色莊嚴而嚴肅，告訴法照說：『你所見到的，是五臺山的境界，為什麼不按照實際情況記錄下來，普遍地告訴眾生，讓他們因為所見所聞而發起菩提心（覺悟之心），斷除惡行，修習善行，獲得巨大的利益和快樂呢？你為什麼要隱瞞，不告訴他們呢？』法照回答說：『實在沒有想要隱瞞這件事，只是恐怕人們懷疑誹謗，墮入地獄，所以沒有說。』梵僧告訴他說：『大聖文殊（文殊菩薩），顯現在這座山中，尚且有人誹謗，更何況是你呢？你現在所見到的境界，只要讓更多的人見聞到，發起菩提心，前來登上這座山，就能滅除無量無邊的罪業，斷除惡行，修習善行，稱念佛的名號，就能往生凈土（阿彌陀佛的清凈國土），這難道不是利益無量無邊的眾生嗎？豈不是太偉大了嗎？為什麼還要顧慮懷疑誹謗，隱瞞而不說呢？』法照聽了之後，回答說：『謹遵您的教誨，不敢隱瞞。』梵僧微笑，隨即隱去不見了。法照於是按照梵僧的教誨，將之前遇到的情況如實記錄下來，展示給大眾。江東的釋惠從，在大曆六年正月九日，與華嚴寺的僧人崇暉、明謙等三十多人，跟隨法照，到達金剛窟所在地，親眼見到了般若院所立的石標誌。同行的徒眾，虔誠地瞻仰，悲喜交集。忽然聽到那個地方，發出鏗鏘的鐘聲，聲音清脆而響亮。眾人感動驚歎這種靈異現象，將這件事書寫在精舍的墻壁上，普遍地讓人們見聞，共同發起殊勝的信心，共同期望證得佛果（成佛）。後來在所見到的竹林寺處，特意建造了一座寺廟，命名為竹林寺。寺廟建成后，法照說：『我的事情已經完成了，我難道還要長久地滯留在這裡嗎？』不到一個月就示現圓寂。回過頭來推算之前聽到的梵僧所說的話，果然是三年。
釋僧炫（人名）
并州人。年輕時念誦慈氏菩薩（彌勒菩薩）的名號，期望往生到兜率內院（彌勒菩薩的凈土）。到九十歲時，遇到道綽禪師，用凈土法門引導他，但他還沒有領悟，才開始回心轉意。僧炫因為感到自己已經接近衰老。
【English Translation】 English version: Excellent. However, what you saw was the realm of Mount Wutai (a sacred Buddhist mountain in China), why don't you speak of it? After saying this, he disappeared. The next day, at Shen time (around 3-5 PM), while Fazhao (a monk's name) was reciting scriptures, he saw the Brahma monk (a monk from India) again, about eighty years old, with a solemn and stern expression. He said to Fazhao, 'What you saw was the realm of Mount Wutai, why don't you record it truthfully and show it to all sentient beings, so that they may generate Bodhicitta (the mind of enlightenment) from what they see and hear, cut off evil deeds, cultivate good deeds, and obtain great benefits and happiness? Why are you keeping it a secret and not telling them?' Fazhao replied, 'I really have no intention of keeping this matter a secret, but I am afraid that people will doubt and slander, and fall into hell, so I did not say it.' The Brahma monk said, 'Even the great sage Manjusri (Manjusri Bodhisattva), appearing on this mountain, is still slandered by some, let alone you? Now, the realm you have seen, as long as you let more people see and hear it, generate Bodhicitta, and come to climb this mountain, they can eradicate limitless and boundless sins, cut off evil deeds, cultivate good deeds, and recite the Buddha's name, they can be reborn in the Pure Land (the pure land of Amitabha Buddha). Isn't this benefiting limitless and boundless sentient beings? Isn't it great? Why worry about doubt and slander, and keep it a secret?' After hearing this, Fazhao replied, 'I will respectfully follow your teachings and dare not keep it a secret.' The Brahma monk smiled and immediately disappeared. Fazhao then followed the Brahma monk's teachings and truthfully recorded what he had encountered and showed it to the public. Shi Huicong of Jiangdong, on the ninth day of the first month of the sixth year of the Dali era, together with the monks Chonghui and Mingqian of Huayan Temple, and more than thirty others, followed Fazhao to the location of the Vajra Cave, and personally saw the stone marker erected by Prajna Monastery. The fellow disciples reverently admired it, filled with both sorrow and joy. Suddenly, they heard a resounding bell sound in that place, the sound was clear and bright. The crowd was moved and amazed by this miraculous phenomenon, and wrote this event on the walls of the Jing She (a quiet dwelling for monks), so that people could see and hear it, and together generate supreme faith, and jointly aspire to attain Buddhahood (becoming a Buddha). Later, at the location of the Bamboo Forest Temple they had seen, they specially built a temple, named Bamboo Forest Temple. After the temple was completed, Fazhao said, 'My work is done, why should I stay here for long?' He manifested Nirvana (death) in less than a month. Looking back and calculating what the Brahma monk had said before, it was indeed three years.
Shi Sengxuan (a person's name)
A person from Bingzhou. In his youth, he recited the name of Maitreya Bodhisattva (Maitreya Bodhisattva), hoping to be reborn in the Tushita Inner Court (the pure land of Maitreya Bodhisattva). At the age of ninety, he met Zen Master Daochuo, who guided him with the Pure Land Dharma, but he had not yet understood, and only then did he begin to change his mind. Sengxuan felt that he was approaching old age.
積累之功不大。於是早暮禮佛常千拜。唸佛之號常萬遍。窹𥧌勤䇿。兢兢而不懈者三年。真元九年。有疾至於大漸。謂弟子曰。吾有漏人。方茲有疾。詎意。阿彌陀佛授我香衣。觀音勢至示我寶手。由此以西。皆凈土境。吾其從佛去矣。遂終。后七日異香不散。並汾之人。因於凈土發信焉。
時汾西悟真寺。有啟芳圓果二法師。昔嘗以老教炫。既又目擊其事。乃于觀音像前懺悔往咎。仍折楊枝置觀音手。誓曰。芳等於凈土果有緣契。當使楊枝七日不萎。至期而楊枝益茂。芳果慶抃。以夕兼晝。不捨觀念。后數月。于觀念中。忽覺。自臨七寶大池。池間有大寶帳。身入其中。且見觀音勢至。坐寶華臺。臺下蓮華。彌滿千萬。阿彌陀佛由西而來。坐一最大蓮華。華中光明。㸦相輝映。芳等前禮問曰。閻浮眾生。依經唸佛。得生此耶。佛告芳曰。如念我名。皆生我國。無有一念而不生者。又見其國。地平如掌。寶幢珠網上下間錯。又見一僧御一寶車逐逐而來。謂芳等曰。吾法藏也。以夙願因。故來迎汝。芳等乘車前邁。又覺其身坐寶蓮華。又聞釋迦如來與文殊菩薩。以梵音聲。稱讚凈土。其前又有大殿。殿有三道寶階。第一道上純是白衣。第二道上僧俗相半。其第三道惟僧無俗。佛指道上僧俗。謂芳曰。此皆閻浮唸佛
之人。遂生於此。汝奚不自勉也。芳果既悟。歷與其儔言之。后五百。二人無病。遽聞鐘聲。問之傍僧。咸曰不聞芳果曰。鐘聲乃我事。非爾有矣。頃刻二人同終焉。
釋辨才
襄陽人。母初妊娠。即倏惡葷茹。至其誕夕。香氣盈室。七歲出家。后乃周遊州郡。博窮經籍。祿山于紀。血腥河洛。才乃託疾。絕音不語。凡三年。祿山嶽敗。肅宗疊降璽書。以形褒美。才于凈土潛修密進。二十許年。未嘗言於人。但與仼公善密。一日謂仼曰。才以幻身已及頹齡。盡此報身必生凈土。期遂所生。蓋十年爾。十三年秋。有疾。至於暮冬八日。謂弟子曰。汝詣仼公言之。向之所期已及十年。公無忘焉。弟子以其言白之。公曰。豈師之別我耶。驟往省問之。及門。或報之曰。仼公至也。才曰。至則吾其去矣。乃自趺坐。湛然示滅。時邑子石颙。從役城上。聞其音樂西來合奏。又聞諸妙香氣由西散下。至於清旦益盛焉。
釋自覺
博陵人。習諸經律。大小之乘條然分辨。久而唸曰。人事紛紛。日新萬端。若入泰山。得一盤石之上。結茅以居。大曆元年。得平山之西重林院。覺曰。空山無人。煩慮不生。以煩慮不生之地。豈宜佛教無聞乎。固有鬼神在焉。於是為諸幽陰。晨夕講貫者三年。五年大旱。群盜蜂起
【現代漢語翻譯】 現代漢語譯本： 這個人。於是就出生在這裡。你們為什麼不自我勉勵呢？芳果開悟后，把這些話告訴了他的同伴。後來五百人中，有兩個人沒有生病，忽然聽到鐘聲。問附近的僧人，僧人們都說沒聽到。芳果說：『鐘聲是為我而鳴的，不是為你們而鳴的。』 不一會兒，這兩個人同時去世了。
釋辨才（Shi Biancai）： 襄陽人。他的母親懷孕時，忽然厭惡葷腥。到他出生的晚上，滿屋都是香氣。七歲出家。後來周遊各地，廣泛研究經書。安祿山作亂時，血洗河洛地區。辨才就假裝生病，閉口不說話，共三年。安祿山兵敗后，肅宗多次下詔書，用美好的言辭來褒獎他。辨才在凈土默默修行精進，二十多年，從未對人說過。只是和任公關係很好。一天，他對任公說：『我這幻化的身體已經到了衰老的年紀，盡了這報身必定往生凈土。期望實現往生凈土的願望，大概還有十年吧。』 十三年秋天，生病。到了暮冬八日，對弟子說：『你到任公那裡告訴他，之前所期望的已經過了十年，請他不要忘記。』 弟子把他的話告訴了任公。任公說：『難道是師父要和我告別嗎？』 立即前去探望他。到了門口，有人報告說：『任公到了。』 辨才說：『他既然到了，我就要走了。』 於是自己盤腿坐好，安詳地示寂了。當時縣人石颙，在城上服役，聽到西邊傳來音樂合奏，又聞到各種美妙的香氣從西邊散發下來，直到清晨更加濃郁。
釋自覺（Shi Zijue）： 博陵人。學習各種經律，對大小乘的教義分辨得很清楚。時間久了，心想：『人世間的事情紛紛擾擾，每天都有新的變化。如果能進入泰山，在一塊盤石上搭個茅屋居住就好了。』 大曆元年，得到平山西邊的重林院。自覺說：『空曠的山裡沒有人，煩惱就不會產生。在煩惱不產生的地方，怎麼能讓佛法默默無聞呢？這裡一定有鬼神存在。』 於是為各種幽冥眾生，早晚講經說法，持續了三年。五年發生大旱災，盜賊四處蜂擁而起。
【English Translation】 English version: This person. Then he was born here. Why don't you encourage yourselves? After Fangguo (Fragrant Fruit, a person's name) attained enlightenment, he told his companions about it. Later, among the five hundred people, two were without illness and suddenly heard the sound of a bell. They asked the nearby monks, but the monks all said they didn't hear it. Fangguo said, 'The bell is ringing for me, not for you.' Soon after, the two people passed away at the same time.
Shi Biancai (Monk Biancai, a person's name): A native of Xiangyang. When his mother was first pregnant, she suddenly detested meat and strong-smelling vegetables. On the night of his birth, the room was filled with fragrance. He became a monk at the age of seven. Later, he traveled around the states and counties, extensively studying the scriptures. During the An Lushan Rebellion, the Luoyang area was bloodied. Biancai feigned illness and remained silent, not speaking for three years. After An Lushan was defeated, Emperor Suzong repeatedly issued edicts, praising him with beautiful words. Biancai secretly cultivated diligently in the Pure Land for more than twenty years, never telling anyone. He was only close to Ren Gong (a person's name). One day, he said to Ren Gong, 'My illusory body has reached old age, and after this retribution body is exhausted, I will surely be reborn in the Pure Land. I hope to fulfill my wish of being reborn in the Pure Land, which will probably be in ten years.' In the autumn of the thirteenth year, he fell ill. On the eighth day of late winter, he said to his disciples, 'Go to Ren Gong and tell him that the ten years I expected have passed, and please don't let him forget.' The disciple told Ren Gong what he said. Ren Gong said, 'Is the master saying goodbye to me?' He immediately went to visit him. At the door, someone reported, 'Ren Gong has arrived.' Biancai said, 'Since he has arrived, I will leave.' Then he sat in the lotus position and peacefully passed away. At that time, Shi Yong (a person's name), a resident of the county, was serving on the city wall and heard a harmonious musical performance coming from the west, and also smelled various wonderful fragrances spreading down from the west, which became even stronger until dawn.
Shi Zijue (Monk Zijue, a person's name): A native of Boling. He studied various sutras and precepts, clearly distinguishing between the teachings of the Mahayana and Hinayana. After a long time, he thought, 'The affairs of the world are chaotic and constantly changing. If I could enter Mount Tai and build a hut on a large rock to live in.' In the first year of the Dali era, he obtained the Chonglin Monastery west of Pingshan. Zijue said, 'In the empty mountains, there are no people, and worries will not arise. In a place where worries do not arise, how can Buddhism be unknown? There must be ghosts and spirits here.' So, for the various beings in the netherworld, he lectured on the scriptures morning and evening for three years. In the fifth year, there was a great drought, and bandits rose up everywhere.
。又加林麓蒙翳虎狼交跡。覺。採果實。日充一食。恒陽節度使張昭。以時亢旱。躬入山請曰。昭無政術。禍累百姓。三年亢陽。涓澤不下。引咎自責。良無補矣。又曰。昭聞。龍王依師聽法。與諸傳類忘其施雨。愿哀蒸黎起大悲。覺乃焚香遙望潭洞。而祝曰。惟龍之為雨澤其滋。不滋不澤。龍孰為德。不頃刻雲霧四起。甘澤大下。是歲有年。覺自入法以來。常發四十九愿。其愿者。愿由大悲菩薩。接見彌陀。於是鳩率檀度。鑄大悲像。高四十九尺。造寺居之。及寺之成。盛陳佛事于大悲前。俯伏泣曰。聖相已就。梵宇已成。愿承聖力。早發安養。其夜三更。忽有祥光二道。作金色光。光中阿彌陀佛。乘雲而下。觀音勢至左右隨之。佛乘金臂。按覺首曰。守愿勿𢘀。利物為先。寶池生處。孰不如願。俄而光收云斂。杳無朕跡。后十一年七月望夕。復見一人。于云間現半身。有若毗沙門狀。俯謂覺曰。安養之期於斯至矣。即日覺以所見告弟子。訓其精勤勇猛。于如來法無生懈墯。既而於大悲前。加趺化識。
釋懷玉
丹丘人。□想凈業。僅四十年。日誦彌陀佛號五萬遍。通誦諸經三百萬卷。唐天元年六月九日。玉唸佛。忽見西方聖眾。數若恒河沙。中有一人。手擎銀臺。前而示玉。玉曰。如懷玉者。本望金
【現代漢語翻譯】 現代漢語譯本：此外，山林深處，樹木遮蔽，常有虎狼出沒。覺（Jue，人名）便在那裡採摘果實，每日僅以此充飢。當時恒陽節度使張昭（Zhang Zhao，人名）因連年乾旱，親自入山向覺祈求說：『我張昭沒有治國之才，以致百姓受苦。三年大旱，滴雨不下，我引咎自責，實在無濟於事。』又說：『我聽說龍王依從您聽法，或許是與其它龍族忘記了降雨。希望您能憐憫百姓，發大慈悲。』覺於是焚香遙望潭洞，祝禱說：『龍的職責就是降雨滋潤萬物，如果不降雨，那龍還有什麼功德可言？』話音未落，頃刻間雲霧四起，甘霖普降，當年便獲得了豐收。覺自從入佛法以來，常發四十九個大愿。他的願望是：愿由大悲菩薩接引，得見阿彌陀佛。於是他募集資金，鑄造了大悲菩薩像，高四十九尺，並建造寺廟居住。寺廟建成后，他在大悲菩薩像前舉行盛大的佛事，俯伏在地哭泣道：『聖像已經鑄成，寺廟也已建成，愿承蒙聖力加持，早日往生安養凈土。』當天夜裡三更時分，忽然出現兩道祥光，呈現金色。光中顯現阿彌陀佛，乘雲而下，觀音菩薩和勢至菩薩侍立左右。阿彌陀佛伸出金色的手臂，按住覺的頭頂說：『堅守你的誓願，不要懈怠，以利益眾生為先。將來往生極樂世界的蓮花寶池，必定如你所愿。』隨即光芒消失，雲彩消散，沒有留下任何痕跡。十一年後的七月十五日夜晚，覺又看見一個人，在云間顯現半身，如同毗沙門天王（Vaishravana，佛教護法神）的形象，俯身對覺說：『往生安養凈土的日期就要到了。』當天，覺將所見告訴弟子，教導他們精進勇猛，在如來佛法中不要產生懈怠。之後，他在大悲菩薩像前，結跏趺坐，圓寂了。 釋懷玉（Shi Huaiyu，人名） 丹丘人，一心向往凈土法門，堅持了近四十年。每天唸誦阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）佛號五萬遍，通讀各種經典三百萬卷。唐朝天元元年六月九日，懷玉在念佛時，忽然看見西方極樂世界的聖眾，數量多如恒河沙數。其中有一人，手持銀臺，來到懷玉面前。懷玉說：『像懷玉這樣的人，本來希望得到金臺接引。』
【English Translation】 English version: Furthermore, the mountain forests were dense and shadowed, with tigers and wolves frequently appearing. Jue (name of a person) would gather fruits there, using them as his only sustenance each day. At that time, Zhang Zhao (name of a person), the Jiedushi (military governor) of Hengyang, due to years of drought, personally entered the mountain to plead with Jue, saying, 'I, Zhang Zhao, lack the talent to govern, causing suffering to the people. Three years of severe drought, not a drop of rain falls. I blame myself, but it is of no help.' He also said, 'I have heard that the Dragon King listens to the Dharma from you, perhaps forgetting to send rain along with the other dragons. I hope you can have compassion for the people and show great mercy.' Jue then burned incense, looked towards the pool cave from afar, and prayed, 'The duty of a dragon is to send rain and nourish all things. If it does not send rain, what merit does the dragon have?' Before he finished speaking, clouds and mist arose in an instant, and sweet rain fell abundantly, resulting in a bountiful harvest that year. Since entering the Buddhist Dharma, Jue had always made forty-nine great vows. His vow was: May I be received by the Bodhisattva of Great Compassion and see Amitabha Buddha. Therefore, he raised funds to cast a statue of the Bodhisattva of Great Compassion, forty-nine feet tall, and built a temple to live in. After the temple was completed, he held a grand Buddhist ceremony before the statue of the Bodhisattva of Great Compassion, prostrated himself on the ground, and wept, saying, 'The holy statue has been cast, and the temple has been built. May I receive the blessing of the holy power and be reborn in the Pure Land of Bliss soon.' That night, at the third watch, two auspicious lights suddenly appeared, shining with golden light. Amitabha Buddha appeared in the light, descending on a cloud, with Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) Bodhisattvas attending on either side. Amitabha Buddha extended his golden arm and touched Jue's head, saying, 'Hold fast to your vows, do not be lazy, and prioritize benefiting sentient beings. The lotus pond where you will be born in the Land of Ultimate Bliss will surely be as you wish.' Then the light disappeared, the clouds dispersed, and no trace remained. Eleven years later, on the night of the fifteenth day of the seventh month, Jue saw another person, appearing half-bodied in the clouds, resembling Vaishravana (Buddhist guardian deity), leaning down and saying to Jue, 'The time for rebirth in the Land of Ultimate Bliss is near.' That day, Jue told his disciples what he had seen, instructing them to be diligent and courageous, and not to be lazy in the Dharma of the Tathagata (Buddha). Afterwards, he sat in the lotus position before the statue of the Bodhisattva of Great Compassion and passed away. Shi Huaiyu (name of a person) A person from Danqiu, wholeheartedly longing for the Pure Land Dharma, persisted for nearly forty years. He recited the name of Amitabha (Buddha of the Western Pure Land) fifty thousand times a day and thoroughly read three million volumes of various scriptures. On the ninth day of the sixth month of the first year of Tianyuan in the Tang Dynasty, while Huaiyu was reciting the Buddha's name, he suddenly saw the holy assembly of the Western Pure Land, as numerous as the sands of the Ganges River. Among them, one person held a silver platform in his hand and came before Huaiyu. Huaiyu said, 'Someone like Huaiyu originally hoped to be received on a golden platform.'
臺。何為銀臺至耶。言發臺隱。人亦不現。玉於是后彌加精苦。既三七日。向之擎銀臺者。復來告曰。法師以精苦故。得升上品。又曰。上品往生。必先見佛。可宜趺坐以俟佛也。未旋踵間。異光照室。玉。乃以手約人曰。不宜觸此光明。吾欲蹈之而去。又三月。異光再發。弟子疑其謝世。環繞問之。玉曰。非其時也。又曰。汝徒若聞異香。我報即盡。次日弟子慧命曰。此報必盡復於何國以受生也。玉不答。惟書六句偈云。清凈皎潔無塵垢。蓮華化生為父母。我經十劫修道來。出示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。偈畢香氣四來。弟子中有見佛與二菩薩。共禦金臺。臺傍千百化佛。西下迎玉。玉恭合掌含笑而歸。
唐朝觀察使韋文晉
立行孤潔。常建西方道場。念阿彌陀佛。佛前發願。志詣西方。行菩薩道。守護佛法。轉正法輪。廣度含識。至六月內面向西。加趺合掌。念阿彌陀佛六十聲。忽然而化。異香滿宅。內外皆聞。種種祥瑞。不可稱說。
長安李知遙
善凈土教主。會念佛眾為師範。后因疾忽云。唸佛和尚來。命水著衣。索香爐出堂。向空頂禮。乃聞空聲。說偈曰。報汝李知遙。功成果自招。引君生凈土。將爾上金橋。卻扶就床坐而逝。眾聞異香。
唐信士鄭
【現代漢語翻譯】 現代漢語譯本： 臺。什麼是銀臺降臨呢？指發臺隱去，人也不顯現。玉於是之后更加精進刻苦。過了三七日（二十一天）。之前擎銀臺的人，又來告訴他說：『法師因為精進刻苦的緣故，得以升到上品。』又說：『上品往生，必定先見到佛。可以適宜地跏趺坐以等待佛。』話音未落，奇異的光芒照亮房間。玉，於是用手示意人們說：『不宜觸碰這光明，我將要踏著它而去了。』又過了三個月，奇異的光芒再次出現。弟子們懷疑他已經去世，環繞著詢問他。玉說：『還不是時候。』又說：『你們如果聞到奇異的香氣，我的報身就盡了。』第二天，弟子慧命問：『此報身盡了之後，將會在哪個國家受生呢？』玉不回答，只寫了六句偈語說：『清凈皎潔沒有塵垢，蓮花化生為父母。我經歷十劫修道而來，出示閻浮厭惡眾多苦難。一生苦行超越十劫，永遠離開娑婆迴歸凈土。』偈語寫完，香氣四處飄來。弟子中有人看見佛與二位菩薩，共同乘坐金臺。臺旁有千百化佛，從西方降下迎接玉。玉恭敬合掌，含笑而歸。
唐朝觀察使韋文晉
立身處世孤高純潔，常建西方道場。唸誦阿彌陀佛（Amitabha）。在佛前發願，立志前往西方極樂世界。行菩薩道，守護佛法，轉正法輪（Dharma wheel），廣度一切眾生。到六月裡面向西方，跏趺合掌，唸誦阿彌陀佛六十聲，忽然化去。奇異的香氣充滿住宅，內外都能聞到。各種祥瑞，不可稱說。
長安李知遙
是善於凈土教的領袖，作爲念佛眾的師範。後來因為生病忽然說：『唸佛和尚來了。』命人打水穿衣，索要香爐出堂，向空中頂禮。於是聽到空中的聲音，說偈語說：『告訴你李知遙，功成名就都是自己招來的。引導你往生凈土，將你送上金橋。』之後被人扶著回到床上坐著去世。眾人聞到奇異的香氣。
唐信士鄭
English version: Tai. What is the arrival of the Silver Platform? It refers to the platform disappearing and the person not appearing either. Thereupon, Yu became even more diligent and assiduous. After three seven days (twenty-one days), the one who had previously held the Silver Platform came again and told him, 'Because of your diligence and assiduousness, Dharma Master, you have attained the upper grade.' He also said, 'Rebirth in the upper grade certainly requires seeing the Buddha first. It is appropriate to sit in the lotus position to await the Buddha.' Before the words had faded, a strange light illuminated the room. Yu then gestured to the people with his hand and said, 'It is not appropriate to touch this light; I intend to step on it and depart.' After another three months, the strange light appeared again. The disciples suspected that he had already passed away and surrounded him, asking him questions. Yu said, 'It is not yet the time.' He also said, 'If you smell a strange fragrance, my reward body will be exhausted.' The next day, the disciple Huiming asked, 'After this reward body is exhausted, in which country will you be reborn?' Yu did not answer, but only wrote a six-line verse saying, 'Pure and bright, without dust or defilement, lotus flower transformation as parents. I have come after cultivating the Way for ten kalpas (aeons), appearing in Jambudvipa (the world) weary of many sufferings. A lifetime of ascetic practices surpasses ten kalpas, forever leaving Samsara (the world of suffering) and returning to the Pure Land.' After the verse was completed, fragrance spread in all directions. Among the disciples, some saw the Buddha and two Bodhisattvas (enlightened beings), together riding a golden platform. Beside the platform were thousands of hundreds of manifested Buddhas, descending from the West to welcome Yu. Yu respectfully joined his palms, smiling and returning.
Wei Wenjin, Observing Commissioner of the Tang Dynasty
His conduct was solitary and pure, and he often established Western Pure Land practice centers. He recited Amitabha Buddha's (Buddha of Infinite Light) name. He made a vow before the Buddha, aspiring to go to the Western Pure Land. He practiced the Bodhisattva path, protected the Buddha Dharma (teachings), turned the Dharma wheel (Dharma wheel), and extensively delivered all sentient beings. In the sixth month, facing west, he sat in the lotus position with his palms together, reciting Amitabha Buddha's name sixty times, and suddenly transformed. A strange fragrance filled the residence, and everyone inside and outside could smell it. Various auspicious signs were indescribable.
Li Zhiyao of Chang'an
He was a leader skilled in the Pure Land teachings, serving as a model for the assembly of those who recite the Buddha's name. Later, due to illness, he suddenly said, 'The reciting Buddha monk has come.' He ordered water to be brought for him to put on his clothes, requested the incense burner, went out of the hall, and prostrated in the air. Then he heard a voice in the air, reciting a verse saying, 'Telling you, Li Zhiyao, your accomplishments are self-earned. Guiding you to be reborn in the Pure Land, sending you onto the golden bridge.' Then he was helped back to the bed to sit and passed away. The crowd smelled a strange fragrance.
Zheng, a lay believer of the Tang Dynasty
【English Translation】 English version: Tai. What is the arrival of the Silver Platform? It refers to the platform disappearing and the person not appearing either. Thereupon, Yu became even more diligent and assiduous. After three seven days (twenty-one days), the one who had previously held the Silver Platform came again and told him, 'Because of your diligence and assiduousness, Dharma Master, you have attained the upper grade.' He also said, 'Rebirth in the upper grade certainly requires seeing the Buddha first. It is appropriate to sit in the lotus position to await the Buddha.' Before the words had faded, a strange light illuminated the room. Yu then gestured to the people with his hand and said, 'It is not appropriate to touch this light; I intend to step on it and depart.' After another three months, the strange light appeared again. The disciples suspected that he had already passed away and surrounded him, asking him questions. Yu said, 'It is not yet the time.' He also said, 'If you smell a strange fragrance, my reward body will be exhausted.' The next day, the disciple Huiming asked, 'After this reward body is exhausted, in which country will you be reborn?' Yu did not answer, but only wrote a six-line verse saying, 'Pure and bright, without dust or defilement, lotus flower transformation as parents. I have come after cultivating the Way for ten kalpas (aeons), appearing in Jambudvipa (the world) weary of many sufferings. A lifetime of ascetic practices surpasses ten kalpas, forever leaving Samsara (the world of suffering) and returning to the Pure Land.' After the verse was completed, fragrance spread in all directions. Among the disciples, some saw the Buddha and two Bodhisattvas (enlightened beings), together riding a golden platform. Beside the platform were thousands of hundreds of manifested Buddhas, descending from the West to welcome Yu. Yu respectfully joined his palms, smiling and returning.
Wei Wenjin, Observing Commissioner of the Tang Dynasty
His conduct was solitary and pure, and he often established Western Pure Land practice centers. He recited Amitabha Buddha's (Buddha of Infinite Light) name. He made a vow before the Buddha, aspiring to go to the Western Pure Land. He practiced the Bodhisattva path, protected the Buddha Dharma (teachings), turned the Dharma wheel (Dharma wheel), and extensively delivered all sentient beings. In the sixth month, facing west, he sat in the lotus position with his palms together, reciting Amitabha Buddha's name sixty times, and suddenly transformed. A strange fragrance filled the residence, and everyone inside and outside could smell it. Various auspicious signs were indescribable.
Li Zhiyao of Chang'an
He was a leader skilled in the Pure Land teachings, serving as a model for the assembly of those who recite the Buddha's name. Later, due to illness, he suddenly said, 'The reciting Buddha monk has come.' He ordered water to be brought for him to put on his clothes, requested the incense burner, went out of the hall, and prostrated in the air. Then he heard a voice in the air, reciting a verse saying, 'Telling you, Li Zhiyao, your accomplishments are self-earned. Guiding you to be reborn in the Pure Land, sending you onto the golden bridge.' Then he was helped back to the bed to sit and passed away. The crowd smelled a strange fragrance.
Zheng, a lay believer of the Tang Dynasty
牧卿
榮陽人。舉家奉佛。母及姊妹。同祈凈方。父明任太廟令。舅蘇颋。禮部尚書。牧卿少子。為儒生。兼崇佛理。不顧冠冤。息心禪觀。誦密嚴經。愿生安樂國。至開元二十一年。因疾困篤。有翳人及同遂者。咸勸俞言。具進魚肉。以救羸頓。痊復之後。修持凈戒。不亦可乎。牧卿曰。噫如此浮生。縱因薰穢。而得痊平。終歸磨滅。不奉佛禁制。而惜微命何為。確然不許。遂嚴佛事。手執香爐。一心稱阿彌陀佛。復作是言。丈夫一心不退愿往生西方。奄然長往。異香充蔚庭院。鄰里同知。舅氏夢。寶池華敷。見牧卿合掌趁上。時當五十九。
釋齊翰
吳興沈氏子。少時游寺。蹈高靜無塵之地。惻然有宿命之知。而往世之生處。炳如目睹。因舍家焉。翰。性不徇時。善不近名。每處一室。寂如無人。惟其苦學不棄寸陰。通法華諸經律部。精敏無礙。推明勝業。梯引後進。嘗謂吳興皎然曰。盡我所見。資彼所聞。一毫之善。並歸凈土。十年遘疾。入流水唸佛道場。凈土境界一念頓現。翰。出道場作偈曰。流水動兮波漣漪。芙蕖相照兮寶光隨。乘光以邁兮偕者誰。是日終於虎丘之東寺。初翰出道場作偈畢。謂弟子曰。善不可舍。特不可失。汝曹能固安養之善乎。弟子曰。孰敢忘之。翰曰。佛道不忘。
【現代漢語翻譯】 現代漢語譯本 牧卿
榮陽人（地名，今河南滎陽人）。全家信奉佛教。母親和姐妹，一同祈願往生凈土。父親明，擔任太廟令（官名）。舅舅蘇颋（人名），是禮部尚書（官名）。牧卿是小兒子，作為儒生，兼修佛理，不顧世俗的約束，靜心禪修觀想，誦讀《密嚴經》（佛教經典名），願望往生安樂國（西方極樂世界）。到了開元二十一年（唐玄宗年號），因為疾病非常嚴重，有醫生和僕人同遂等人，都勸他進食魚肉，來挽救虛弱的身體，痊癒之後，再修行清凈的戒律，不也可以嗎？牧卿說：『唉！像這樣虛浮的人生，縱然因為食用葷腥，而得以痊癒，最終還是會消亡磨滅。不遵守佛教的禁制，而珍惜這微薄的性命做什麼呢？』堅決不允許。於是莊嚴地進行佛事，手持香爐，一心稱念阿彌陀佛（西方極樂世界教主名號）。又說：『大丈夫一心不退轉，愿往生西方極樂世界。』安詳地去世了。奇異的香味充滿庭院，鄰里都知道這件事。舅舅蘇颋夢見，寶池中蓮花盛開，看見牧卿合掌登上蓮花。當時五十九歲。
釋齊翰
吳興（地名，今浙江湖州）沈氏之子。年少時遊覽寺廟，踏上高潔清凈沒有塵埃的地方，心中悲憫，好像有宿命的認知，對於前世的生處，清楚得像親眼所見。因此捨棄家庭出家。齊翰，性格不隨波逐流，行善不追求名聲。每當身處一室，寂靜得像沒有人一樣。只是勤奮學習，不放棄一寸光陰，通達《法華經》（佛教經典名）等各種經典和律部。精通敏捷，沒有阻礙。推崇闡明殊勝的行業，引導後進。曾經對吳興的皎然（人名）說：『盡我所見，資助他所聞，哪怕是一毫之善，都歸向凈土。』十年後得了疾病，進入流水唸佛道場，凈土的境界在一念之間頓然顯現。齊翰，從道場出來作偈說：『流水動盪兮波紋漣漪，芙蕖相互輝映兮寶光相隨。乘著佛光前進兮與我同行的有誰？』當天在虎丘（地名）的東寺去世。當初齊翰從道場出來作偈完畢，對弟子說：『善不可捨棄，尤其不可失去。你們能夠堅守往生安養（西方極樂世界）的善行嗎？』弟子說：『怎麼敢忘記呢？』齊翰說：『佛道不可忘記。』
【English Translation】 English version Mu Qing (Person's name)
A native of Rongyang (place name). His whole family revered Buddhism. His mother and sisters together prayed to be reborn in the Pure Land. His father, Ming, held the position of Grand Temple Administrator (official title). His uncle, Su Ting (person's name), was the Minister of Rites (official title). Mu Qing was the youngest son, a Confucian scholar who also revered Buddhist principles. Disregarding worldly constraints, he calmed his mind in meditation and contemplation, reciting the Miyamoto Sutra (Buddhist scripture), wishing to be reborn in the Land of Bliss (Western Pure Land). In the twenty-first year of Kaiyuan (reign title of Emperor Xuanzong of Tang Dynasty), due to a severe illness, a doctor and a servant named Tong Sui, among others, advised him to consume fish and meat to save his weakened body, suggesting that he could resume practicing pure precepts after recovery. Mu Qing said, 'Alas! Such a fleeting life, even if it were to recover through consuming impure things, would ultimately perish. Why not adhere to Buddhist prohibitions and cherish this meager life?' He firmly refused. Thereupon, he solemnly performed Buddhist rituals, holding an incense burner in his hand, wholeheartedly chanting Amitabha Buddha (name of the Buddha of the Western Pure Land). He further said, 'A steadfast man, without regression, wishes to be reborn in the Western Pure Land.' He passed away peacefully. A strange fragrance filled the courtyard, known to all the neighbors. His uncle, Su Ting, dreamed of lotuses blooming in the treasure pond, and saw Mu Qing joining his palms and ascending upon a lotus. He was fifty-nine years old at the time.
Shi Qihan (Monk's name)
A son of the Shen family of Wuxing (place name). In his youth, he visited temples, stepping upon high, serene, and dust-free grounds. He felt a sense of sorrow, as if he had knowledge of his past lives, and the place of his previous existence was as clear as if he had seen it with his own eyes. Therefore, he renounced his family and became a monk. Qihan's nature was not to follow the times, and his good deeds were not for the sake of fame. Whenever he was in a room, it was as silent as if no one was there. He diligently studied, not wasting an inch of time, mastering the Lotus Sutra (Buddhist scripture) and various other scriptures and monastic codes. He was proficient and quick-witted, without hindrance. He promoted and elucidated superior practices, guiding those who came after him. He once said to Jiaoran (person's name) of Wuxing, 'I will exhaust what I have seen and contribute to what he has heard, even a single hair of goodness, all directed towards the Pure Land.' Ten years later, he contracted an illness and entered the Flowing Water Mindfulness of Buddha practice site. The realm of the Pure Land manifested instantly in a single thought. Qihan, upon leaving the practice site, composed a verse, saying: 'The flowing water moves, ripples ripple, the lotuses reflect each other, the treasure light follows. Riding the light to advance, who is with me?' He passed away on that day at the East Temple of Tiger Hill (place name). Initially, after Qihan finished composing the verse upon leaving the practice site, he said to his disciples, 'Goodness should not be abandoned, especially not lost. Can you firmly uphold the goodness of rebirth in the Land of Bliss (Western Pure Land)?' The disciples said, 'How dare we forget?' Qihan said, 'The Buddha's path must not be forgotten.'
汝德由昌。或問和尚捨生。何為病耶。翰曰。必謝之期。雖聖未免。況吾哉。於是回瞻聖像。倏然而絕。
釋神皓
器宇軒豁。風采朗邁。天寶六年。詔下每郡度僧三人。推其名節。道業出入者薦之。皓于本郡為薦首。尋依會稽曇一師。精窮律部。已而嘆曰。律部所防。蓋繩諸己。今之僧徒捐本逐末。能繩己者。未始有聞。吾誰區區取譏眾人哉。乃歸包山福愿寺。逍遙自得。士人高其志尚。樂從之遊。末年締結西方法社以發道俗。其間不能遺塵慮以凈六根者。多引退焉。時人以為栴檀林中常材自枯。真元六年十月遘疾。十二月五日。囑弟子惟亮曰。吾於今夕必亡。愿生凈土。而期至矣。汝宜班列九品。為我前導。其夕凈土兆朕密現於前。皓乃澡身易衣以終。后三日所居之室。香氣不滅。
釋少康
縉雲仙都人。母羅氏。夢遊鼎湖峰。得玉女。捧青蓮華授之。且曰。此華吉祥。授之於汝。當生貴子。及生康日。青光滿室。香似芙蕖。年十有五。誦法華楞嚴等經五部。尋學究毗。及聽華嚴瑜伽諸論。真元初至洛下白馬寺。見殿內文字。累放光明。康不能測。前而探取之。乃善導昔為西方化道文也。康曰。若於凈土有緣。當使此文光明再發。所愿未已。果重閃爍。康曰。劫石可移。而我之愿無易矣
【現代漢語翻譯】 現代漢語譯本： 汝德由昌（人名）。有人問汝德由昌和尚圓寂的原因，為何是因病去世？汝德由昌回答說：『這是必然謝世的期限，即使是聖人也無法避免，更何況是我呢？』於是回頭瞻仰聖像，忽然就去世了。
釋神皓（僧人名）： 他氣度軒昂，風采開朗。天寶六年，皇帝下詔，每個郡選拔三名僧人，推舉那些在名節和道業上出類拔萃的人。神皓在本郡被推舉為第一人。不久，他跟隨會稽的曇一法師，精研律部。之後感嘆道：『律部所防範的，是用來約束自己的。如今的僧徒捨本逐末，能夠約束自己的人，從未聽說過。我何必拘泥於此，招致眾人的譏諷呢？』於是回到包山福愿寺，逍遙自在。士人敬佩他的志向，樂於與他交往。晚年，他發起組織西方法社，以啓發僧俗。其中那些不能放下塵世的思慮，凈化六根的人，大多退出了。當時的人認為，就像栴檀林（珍貴的檀香樹林）中，普通的樹木自然會枯萎一樣。真元六年十月，神皓生病。十二月五日，他囑咐弟子惟亮說：『我今晚必定去世，希望往生凈土。期限到了。你應該排列九品蓮臺，為我引導。』當晚，凈土的景象隱約地顯現在他面前。神皓於是沐浴更衣而終。三天後，他居住的房間里，香氣仍然沒有消散。
釋少康（僧人名）： 他是縉雲仙都人。他的母親羅氏，夢中游歷鼎湖峰，得到一位玉女，捧著一朵青蓮花授予她，並且說：『這朵花吉祥，授予給你，你將生下貴子。』等到少康出生時，青光充滿房間，香氣像芙蓉花一樣。他十五歲時，誦讀《法華經》、《楞嚴經》等五部經典。之後學習毗尼，以及聽聞《華嚴經》、《瑜伽論》等論著。真元初年，他來到洛陽白馬寺，看到殿內的文字，多次放出光明。少康不能理解，上前探取，原來是善導（僧人名）過去所寫的西方化道文。少康說：『如果我與凈土有緣，應當使這篇文章光明再次閃耀。』他的願望還沒有結束，光明果然再次閃爍。少康說：『即使劫石可以轉移，我的願望也不會改變。』
【English Translation】 English version: Ru De You Chang (name of a person). Someone asked why the monk Ru De You Chang passed away due to illness. Ru De You Chang replied, 'This is the inevitable time to depart, even saints cannot avoid it, let alone me?' Then he turned to look at the statue of the saint and suddenly passed away.
Shi Shen Hao (name of a monk): He had a grand demeanor and a bright spirit. In the sixth year of Tianbao, the emperor issued an edict to select three monks from each prefecture, recommending those who excelled in reputation and Dharma practice. Shen Hao was recommended as the first in his prefecture. Soon after, he followed Master Tan Yi of Kuaiji, diligently studying the Vinaya Pitaka. Afterwards, he sighed and said, 'What the Vinaya Pitaka guards against is to restrain oneself. Nowadays, monks abandon the fundamental and pursue the trivial, and those who can restrain themselves have never been heard of. Why should I adhere to this and invite ridicule from others?' So he returned to Fu Yuan Temple in Bao Mountain, carefree and content. Scholars admired his ambition and enjoyed associating with him. In his later years, he initiated the Western Dharma Society to enlighten both monks and laypeople. Among them, those who could not let go of worldly thoughts and purify their six senses mostly withdrew. People at the time thought that just as ordinary trees naturally wither in a sandalwood forest (a forest of precious sandalwood trees). In the tenth month of the sixth year of Zhenyuan, Shen Hao fell ill. On the fifth day of the twelfth month, he instructed his disciple Wei Liang, 'I will surely pass away tonight, hoping to be reborn in the Pure Land. The time has come. You should arrange the Nine Grades of Lotuses to guide me.' That night, the signs of the Pure Land faintly appeared before him. Shen Hao then bathed and changed his clothes and passed away. Three days later, the fragrance in the room where he lived had not yet dissipated.
Shi Shao Kang (name of a monk): He was a native of Xiandu in Jinyun. His mother, Luo, dreamed of traveling to Dinghu Peak, where she received a jade maiden who presented her with a blue lotus flower, saying, 'This flower is auspicious. Giving it to you, you will give birth to a noble son.' When Shao Kang was born, blue light filled the room, and the fragrance was like a lotus flower. At the age of fifteen, he recited five scriptures, including the Lotus Sutra and the Surangama Sutra. Later, he studied the Vinaya and listened to treatises such as the Avatamsaka Sutra and the Yoga-sastra. In the early years of Zhenyuan, he came to Baima Temple in Luoyang and saw the words in the hall emitting light repeatedly. Shao Kang could not understand, so he stepped forward to take them. It turned out to be the Western Transformation Dharma Text written by Shandao (name of a monk) in the past. Shao Kang said, 'If I have a connection with the Pure Land, I should make this text shine again.' Before his wish was finished, the light indeed flashed again. Shao Kang said, 'Even if the kalpa stone can be moved, my wish will not change.'
。遂之長安。善導遺像升于空中。謂康曰。汝依吾事利樂有情。則汝之切。同生安樂。康聞其語。如有所證。南適江陵果愿寺。路逢一僧。謂曰。汝欲化人。當往新定。言訖而隱。洎到睦郡。睦人尚無識者。未從其化。康乃丐錢誘掖小兒與之。約曰。阿彌陀佛實汝良導。能唸一聲。與汝一錢。小兒務其得錢也。隨亦念之。后經月餘。孩孺唸佛俟錢者。比比皆是。康曰。可念十聲乃與爾錢。小兒亦如其約。如是一年。無長少貴賤。凡見康者。則曰阿彌陀佛。以故唸佛之人。盈道路焉。真元十年。康于烏龍山。建凈土道場。築壇三級。聚人午夜行道。每道場時。康自登座。令男女面康賡聲。高唱阿彌陀佛已。又賡聲和之。至康唱時。眾見一佛。從其口出。速唱十聲。則有十佛。若聯珠狀。康曰。汝見佛否。如見佛者。決生凈土。其禮佛人數千。亦有竟不見者。真元二十一年十月三日。囑累道俗。當於安養起增進心。于閻浮提生厭離心。又曰。汝曹此時。能見光明。真我弟子。遂放異光數道。奄棄世焉。入塔臺子巖。天臺德韶禪師。重新之。今之人多指其塔。為后善導焉。
釋知玄
眉州洪雅人。母夢月入懷。因而載誕。乳哺之間。見佛輒喜。五歲祖令詠華應聲而就。七歲遇泰法師在寧夷寺。講涅槃經。玄入講
【現代漢語翻譯】 現代漢語譯本：於是（法照）前往長安。善導（Shandao，唐代高僧，凈土宗的實際創立者）的畫像升到空中，對法照說：『你依照我所做的事來利益眾生，那麼你臨終時，就能一同往生安樂凈土。』法照聽了這話，好像有所領悟。他向南前往江陵果愿寺，路上遇到一位僧人，對他說：『你想要教化世人，應當前往新定。』說完就隱去了。等到法照到達睦州，當地人還沒有認識他的，所以沒有聽從他的教化。法照就用化緣得來的錢來引誘小孩，給他們錢，約定說：『阿彌陀佛（Amitabha，西方極樂世界的教主）是你們的好引導者，能唸一聲，就給你一文錢。』小孩們爲了得到錢，也就跟著念。後來經過一個多月，小孩們唸佛等待給錢的，到處都是。法照說：『可以念十聲才給你們錢。』小孩們也按照約定去做。這樣過了一年，無論年長年少、富貴貧賤，凡是見到法照的人，就說『阿彌陀佛』。因此唸佛的人，充滿了道路。真元十年（公元794年），法照在烏龍山，建立凈土道場，築起三層壇，聚集人們在午夜修行。每次道場法會時，法照親自登上座位，讓男女面對著法照，一起高聲唱唸阿彌陀佛，然後又一起應和。到法照唱唸時，眾人看見一尊佛，從他的口中出來，快速唱唸十聲，就有十尊佛，像串珠一樣。法照說：『你們看見佛了嗎？如果看見佛的人，決定能往生凈土。』禮佛的人有數千，也有始終沒有看見的。真元二十一年十月三日，法照囑咐僧人和信徒，應當在安養世界（An'yang，即西方極樂世界）發起增進之心，在閻浮提（Yanfuti，我們所居住的這個世界）生起厭離之心。又說：『你們此時，能看見光明，才是我的真弟子。』於是放出數道奇異的光芒，安然去世了。入塔于檯子巖，天臺德韶禪師（Deshao，天臺宗高僧）重新修繕了它。現在的人大多指著那座塔，認為是後來的善導。 眉州洪雅人釋知玄（Zhixuan，人名）：他的母親夢見月亮進入懷中，因而懷孕生下了他。在哺乳期間，（知玄）見到佛像就高興。五歲時，祖父讓他吟詠華，他應聲而作。七歲時，遇到泰法師在寧夷寺，講解涅槃經（Nirvana Sutra）。知玄進入講堂。
【English Translation】 English version: Thereupon, (Fazhao) went to Chang'an. An image of Shandao (a prominent monk of the Tang Dynasty and the de facto founder of the Pure Land School) ascended into the air and said to Fazhao: 'If you follow my example in benefiting sentient beings, then at the time of your death, you will be reborn together in the Land of Bliss.' Fazhao, hearing these words, seemed to have gained some realization. He traveled south to Guoyuan Temple in Jiangling, where he encountered a monk on the road who said to him: 'If you wish to convert people, you should go to Xinding.' After saying this, he disappeared. When Fazhao arrived in Muzhou, the local people did not yet recognize him, so they did not heed his teachings. Fazhao then used the money he had begged for to entice children, giving them coins and promising: 'Amitabha (the principal Buddha in Pure Land Buddhism) is your good guide; if you can recite his name once, I will give you one coin.' The children, eager to get the money, followed suit and recited. After more than a month, children reciting the Buddha's name and waiting for money were everywhere. Fazhao said: 'You can recite ten times and then I will give you the money.' The children also did as they were told. After a year, regardless of age, status, or wealth, anyone who saw Fazhao would say 'Amitabha.' As a result, people reciting the Buddha's name filled the roads. In the tenth year of the Zhenyuan era (794 AD), Fazhao established a Pure Land practice center on Wulong Mountain, building a three-tiered altar and gathering people to practice at midnight. During each practice session, Fazhao himself would ascend the seat, having men and women face him and chant 'Amitabha' in unison, and then respond in chorus. When Fazhao chanted, the crowd saw a Buddha emerge from his mouth, and when he chanted ten times quickly, there were ten Buddhas, like a string of pearls. Fazhao said: 'Have you seen the Buddha? Those who have seen the Buddha are assured of rebirth in the Pure Land.' Thousands of people worshiped the Buddha, but some never saw it. On the third day of the tenth month of the twenty-first year of the Zhenyuan era, Fazhao instructed the monks and laypeople to cultivate a mind of advancement in the Land of Bliss (An'yang, the Western Pure Land) and a mind of detachment from Jambudvipa (Yanfuti, the world we live in). He also said: 'If you can see the light at this moment, you are truly my disciples.' Then he emitted several rays of extraordinary light and peacefully passed away. He was entombed in a pagoda at Taizi Rock, which was renovated by Chan Master Deshao (a prominent monk of the Tiantai School). Today, many people point to that pagoda as the later Shandao. 釋知玄 (Zhixuan, personal name), a native of Hongya in Meizhou: His mother dreamed of the moon entering her womb, and thus she conceived and gave birth to him. During his infancy, (Zhixuan) was delighted whenever he saw a Buddha image. At the age of five, his grandfather asked him to compose a poem on flowers, and he did so extemporaneously. At the age of seven, he encountered Dharma Master Tai at Ningyi Temple, who was lecturing on the Nirvana Sutra. Zhixuan entered the lecture hall.
肆。若睹前因。是夕夢佛手案其頂。遂出家焉。丞相杜元穎。作鎮西蜀。聞玄之名。命講于大慈寺普賢閣下。黑白之眾。日合萬數。注聽傾心。駭嘆無已。其後蜀人。不敢指其名。乃本俗姓。號陳菩薩焉。外典經籍百家諸子。莫不該總。每恨鄉音不變不堪講貫。乃于象耳山。誦大悲咒。一夕玄夢。神僧截舌換之。明日俄變秦音。時楊邢部汝士高。左丞元裕。長安楊魯士。咸造其門。擬結蓮社。會昌簡汰僧門。玄歸巴岷舊山。雖例施巾櫛。而戒檢愈更明潔。宜宗誕節。詔玄例施論議。玄奏。天下廢寺宜再興復。大興梵剎。玄有力焉。帝以玄有才識。特深顧矚。命工圖形置於禁時中。相國裴公休。與玄友善。亦相激揚中興教法。帝賜悟達國師之號。玄于臥中。見生平曾游之境。歷然在前。因起焚香西向。雖他境象。皆非其志。如得一見凈土。志願滿矣。言已空中有聲應曰。汝之行業。決生安養。奚為愿不滿也。玄聞之喜躍自慰。遂召弟子慈燈。上遺表。仍謂燈曰。吾凈土之修有年矣。今日之聞。如我昔愿。已乃右脅著席而化。
釋僧藏
西河人也。賦性謙損。不與物競。見耆年則敬之。遇有德則尊之。出門遍禮塔廟。不受道俗拜。夏月常草間喂蚊蚋。凡涉勞苦。必居眾先。念彌陀佛二十許年。未嘗口言悲惡。
【現代漢語翻譯】 肆。若回顧他出家前的原因，是因為他晚上夢見佛用手按在他的頭頂。於是他就出家了。丞相杜元穎（官名），鎮守西蜀時，聽聞玄（人名，即悟達國師）的名聲，命他在大慈寺普賢閣下講經。來聽講的僧俗人等，每天都有成千上萬，都傾心專注地聽講，驚歎不已。此後，蜀地的人不敢直呼他的名字，就按照他的俗姓，稱他為陳菩薩。世俗典籍，包括諸子百家，他都精通。他常常遺憾自己的鄉音未改，不適合講經說法。於是他在象耳山，誦持大悲咒。一天晚上，玄夢見有神僧截斷他的舌頭併爲他更換。第二天，他的口音就變成了秦地口音。當時，刑部官員楊汝士高（人名），左丞元裕（人名），長安人楊魯士（人名），都來拜訪他，打算結成蓮社。會昌年間，朝廷整頓僧侶，玄回到巴岷舊山。雖然按照規定也被迫蓄髮，但他持守戒律更加嚴明清凈。宜宗皇帝誕辰，詔令玄按照慣例發表議論。玄上奏說，天下被廢棄的寺廟應該重新興建，大力興建佛寺。玄為此出了很大力。皇帝認為玄有才識，對他特別關注，命工匠畫了他的畫像，放置在宮禁之中。相國裴休（人名）與玄友善，互相激勵，共同振興佛教。皇帝賜予他悟達國師的稱號。玄在睡夢中，看見自己平生曾經遊歷過的地方，都清晰地呈現在眼前。於是起身焚香，面向西方。雖然其他地方的景象也出現了，但都不是他所向往的。如果能夠得見凈土，他的願望就滿足了。說完，空中傳來聲音迴應說：『你的修行，決定能夠往生安養（西方極樂世界）。為何還說願望沒有滿足呢？』玄聽了之後，歡喜雀躍。於是召來弟子慈燈（人名），呈上遺表。並對慈燈說：『我修持凈土已經很多年了。今天聽到的這些話，正合我昔日的願望。』說完，便右脅著席而圓寂了。 釋僧藏（人名） 是西河人。天性謙虛退讓，不與人爭。見到年長的人就尊敬他們，遇到有德行的人就尊崇他們。出門時，他會遍禮佛塔和寺廟。不接受僧俗之人的跪拜。夏天的時候，他常常在草叢中喂蚊子。凡是遇到勞苦的事情，他一定走在眾人之前。唸誦阿彌陀佛的名號二十多年，從未說過悲傷或惡毒的話。
【English Translation】 Four. Recalling the past cause, that night he dreamed of the Buddha's hand touching his head. Consequently, he became a monk. Prime Minister Du Yuanying (name and title), when governing Western Shu, heard of Xuan's (name, i.e., Wuda National Teacher) reputation and ordered him to lecture at the Puxian Pavilion of the Daci Temple. The assembly of monks, nuns, and laypeople numbered in the tens of thousands daily, listening attentively and marveling endlessly. Thereafter, the people of Shu did not dare to call him by his given name, but instead, based on his family name, called him Bodhisattva Chen. He was well-versed in external classics, including the hundred schools of thought. He often regretted that his local accent remained unchanged, making it unsuitable for lecturing. Therefore, at Elephant Ear Mountain, he recited the Great Compassion Mantra. One night, Xuan dreamed that a divine monk cut off his tongue and replaced it. The next day, his accent changed to the Qin dialect. At that time, Yang Rushigao (name and title) of the Ministry of Justice, Yuan Yu (name and title) the Left Assistant Minister, and Yang Lushi (name) of Chang'an, all visited him, intending to form a Lotus Society. During the Huichang suppression of Buddhism, Xuan returned to his old mountain in Ba Min. Although he was forced to grow his hair according to the regulations, his adherence to the precepts became even more clear and pure. On the birthday of Emperor Yizong, Xuan was ordered to present his views as usual. Xuan memorialized, saying that the abandoned temples throughout the land should be rebuilt and that Buddhist temples should be greatly promoted. Xuan contributed greatly to this. The Emperor, recognizing Xuan's talent and knowledge, paid special attention to him, ordering artisans to paint his portrait and place it in the imperial palace. Chancellor Pei Xiu (name) was a close friend of Xuan, and they encouraged each other to revive the Buddhist teachings. The Emperor bestowed upon him the title of Wuda National Teacher. In his sleep, Xuan saw the places he had visited in his life clearly before him. He then arose, burned incense, and faced west. Although images of other places appeared, none were what he desired. If he could see the Pure Land, his wish would be fulfilled. After he spoke, a voice responded from the air, saying, 'Your practice ensures rebirth in Sukhavati (the Western Pure Land). Why do you say your wish is not fulfilled?' Xuan, hearing this, rejoiced greatly. He then summoned his disciple Ci Deng (name), presented his final memorial, and said to Deng, 'I have cultivated the Pure Land for many years. What I have heard today fulfills my past wishes.' Then, he passed away lying on his right side. 釋 Sengcang (name) He was a native of Xihe. He was humble and yielding by nature, not competing with others. He respected the elderly and honored those with virtue. When going out, he would pay respects at pagodas and temples everywhere. He did not accept the prostrations of monks, nuns, or laypeople. In the summer months, he would often feed mosquitoes in the grass. Whenever there was hard work to be done, he would always be the first to do it. He recited the name of Amitabha Buddha for over twenty years and never spoke words of sorrow or malice.
每以速出三界。無先念佛。以故行若遺。坐若忘。飲食𥨊息。安養之志在焉。乾符中臥病。病中聞諸天奏樂次第來迎。皆不去。乃見凈土化佛。光照其身。侍疾者在藏之側。藏曰。自惟曠劫以至今日。所積愆尤。如微塵數。豈意。今日聖眾光燭吾身。此真凈土教主大悲構我爾。次日又謂僧曰。吾適冥目。正在凈土。接諸上善。又曰。諸上善人。咸樂五來。且與吾等散華。未逾食頃。又曰。諸上善人召我。我其志矣。乃起整衣西向而終。
隋州約山翁媼二人
識達苦空。每月六齋日。請山僧二人設齋行道唸佛。常念阿彌陀佛。臨命終時。光明滿室。半夜如日中。又女裴氏。貞觀年中。因僧教唸佛。用小豆為數。念滿三石。自知生處。遍辭親知。后如法裝飾唸佛而終。往生極樂。
又汾陽縣老人。貞觀五年。於法忍山。借一空房止宿。常念阿彌陀佛。臨命終時。大光遍照。面西登蓮臺而去。
元子平
大曆九年。九于潤州觀音寺發心。念阿彌陀佛。經三月。忽病。夜聞空中異香音樂。空中有人告言。粗樂已過。細樂續來。經日唸佛命終的生凈土。數日異香不絕。
釋雄俊
成都人也。有膽勇。無戒行。而天性善講說。或時講肆得財幣。必也非法而用。蜀人鄙之。以為壞道沙門
【現代漢語翻譯】 現代漢語譯本：
他總是想著迅速脫離三界（指欲界、色界、無色界）。沒有什麼比唸佛更重要的了。因此，行走時好像忘記了行走，坐著時好像忘記了坐著，即使在飲食和休息時，心中也充滿了往生安養凈土的願望。乾符年間，他臥病在床，病中聽到諸天奏樂，次第前來迎接，但他都不去。後來，他看見凈土的化佛，光芒照耀他的身體。侍奉他的人在藏的旁邊，藏說：『我自認為從曠劫以來直到今天，所積累的罪過，如同微塵一樣多。哪裡想到，今天聖眾的光芒照耀我的身體，這真是凈土教主以大悲心來接引我啊！』第二天，他又對僧人說：『我剛才閉上眼睛，正在凈土，迎接諸位上善之人。』又說：『諸位上善之人，都喜歡五次前來，並且與我們一起散花。』沒過多久，他又說：『諸位上善之人召喚我，我決定去了。』於是起身整理衣物，面向西方而終。 隋州有約山的一對老夫婦，他們明白人生的苦空本質。每月六齋日，他們會請兩位山僧來家中設齋、修行、唸佛。他們常常唸誦阿彌陀佛（Amitabha Buddha）。臨命終時，光明充滿整個房間，半夜如同白晝。還有女子裴氏，在貞觀年間，因為僧人教她念佛，就用小豆來計數，念滿了三石。她預知自己往生之處，於是遍辭親友，之後如法裝飾，唸佛而終，往生極樂世界。 還有汾陽縣的一位老人，在貞觀五年，於法忍山借了一間空房居住。他常常唸誦阿彌陀佛（Amitabha Buddha）。臨命終時，大光明遍照，面向西方，登上蓮花臺而去。 元子平，在大曆九年，在潤州觀音寺發心唸誦阿彌陀佛（Amitabha Buddha）。經過三個月，忽然生病。夜裡聽到空中傳來奇異的香氣和音樂，空中有人告訴他說：『粗俗的音樂已經過去，精細的音樂即將到來。』經過一天唸佛後命終，往生凈土。數日之內，奇異的香氣都沒有斷絕。 釋雄俊，是成都人。他有膽量和勇氣，卻沒有戒律和修行，但是天性善於講說。有時在講經說法時得到財物，必定會用不正當的手段來使用。蜀地的人都鄙視他，認為他是敗壞佛法的沙門（shramana，出家修道者）。
【English Translation】 English version:
He always thought of quickly escaping the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm). Nothing was more important than reciting the Buddha's name. Therefore, when walking, it was as if he forgot he was walking; when sitting, it was as if he forgot he was sitting. Even when eating and resting, his heart was filled with the desire to be reborn in the Pure Land of Bliss. During the Qianfu era, he fell ill and was bedridden. In his illness, he heard the music of the heavens, coming to greet him in order, but he did not go. Later, he saw the manifested Buddha of the Pure Land, whose light illuminated his body. The attendant was by Zang's side, and Zang said, 'I believe that from countless kalpas until today, the sins I have accumulated are as numerous as dust particles. How could I have imagined that today the light of the holy assembly would illuminate my body? This is truly the lord of the Pure Land, with great compassion, receiving me!' The next day, he said to the monks, 'I just closed my eyes and was in the Pure Land, welcoming all the virtuous ones.' He also said, 'All the virtuous ones enjoy coming five times and scattering flowers with us.' Not long after, he said, 'All the virtuous ones are calling me; I am determined to go.' Then he got up, tidied his clothes, faced west, and passed away. In Suizhou, there was an old couple from Yue Mountain who understood the suffering and emptiness of life. Every month on the six fasting days, they would invite two mountain monks to their home to offer food, practice, and recite the Buddha's name. They often recited Amitabha Buddha (Amitabha Buddha). When they were about to die, light filled the entire room, and it was like midday in the middle of the night. There was also a woman named Pei, who, during the Zhenguan era, was taught to recite the Buddha's name by a monk, and she used small beans to count, reciting three 'shi' (a unit of dry measure). She knew where she would be reborn, so she bid farewell to her relatives and friends, then adorned herself according to the Dharma, recited the Buddha's name, and passed away, being reborn in the Land of Ultimate Bliss. There was also an old man from Fenyang County who, in the fifth year of Zhenguan, borrowed an empty room on Mount Faren to live in. He often recited Amitabha Buddha (Amitabha Buddha). When he was about to die, great light shone everywhere, and he faced west, ascending a lotus platform and departing. Yuan Ziping, in the ninth year of Dali, made a vow at Guanyin Temple in Runzhou to recite Amitabha Buddha (Amitabha Buddha). After three months, he suddenly fell ill. At night, he heard strange fragrances and music in the air, and someone in the air told him, 'The coarse music has passed, and the fine music is about to come.' After reciting the Buddha's name for a day, he passed away and was reborn in the Pure Land. For several days, the strange fragrance did not cease. Shi Xiongjun was from Chengdu. He had courage and bravery, but he lacked precepts and practice, but he was naturally good at speaking. Sometimes when he lectured on the scriptures and received wealth, he would definitely use improper means to use it. The people of Shu despised him, thinking that he was a shramana (shramana, a monastic practitioner) who ruined the Dharma.
也。亦嘗罷僧以入軍壘。尋因逃難復大僧門。僧徒有守名節防未然者。多畏避之。俊聞經稱一念阿彌陀佛。即滅五十億劫生死之罪。乃大喜曰。賴有此耳。故雖造非。而口輒唸佛。然其所念。若存若忘。猶伶倫之為戲樂爾。唐大曆二年二月五日。暴亡入冥府。王曰。追汝之來誤也。然汝之惡其積尤大。可宜略經塗炭。即令牛頭獄卒數人。驅入地獄。俊至獄門。且拒且捍。且大呼曰。一念阿彌陀佛。猶滅五十億劫生死重罪。況俊所造未臻五逆。未形十惡。又其唸佛時且不忘。必若佛語可憑。豈合更膺塗炭。因復大呼左𩥇右𩥇焉。數卒顧不敢凌逼者久之。乃以其語報王。王令召俊。俊至。王曰。汝之念佛。本無深信。但其身口有因。汝可回世更勵始心。俊既得回。屢言所見。時滑稽輩。戲之以為地獄漏網人。俊曰。毋以為戲。由今而後自知過爾。乃之郡南之西山。浣情滌意專事唸佛。四年三月七日。俊之朋儕七人。之西山訪之。俊喜曰。吾時至矣。汝徒又來。其亦緣有遇而事有托。又曰。汝徒回去。若見城中親知。為俊語曰。俊爲念佛功德。得生凈土。他日毋以俊為地獄人也。語笑之間坐而棄世。
汾州人季祐
殺牛為業。臨病重時。見數頭牛。逼觸其身。告妻曰。請僧救我。僧至告云。觀經中說臨終十念而
【現代漢語翻譯】 現代漢語譯本： 也。他也曾經罷免僧人，讓他們進入軍隊服役。不久因為躲避戰亂又重新開啟了僧門。僧徒中有堅守名節，防患於未然的人，大多畏懼躲避他。但俊聽說佛經上說，『一念阿彌陀佛（Amitābha，音譯，意為無量光佛），就能消滅五十億劫生死之罪』，於是非常高興地說：『幸虧有這個！』所以雖然做了錯事，但口中總是念佛。然而他念佛的時候，有時記得，有時忘記，就像伶倫（古代樂官）演奏樂器一樣，只是當做一種娛樂罷了。唐朝大曆二年二月五日，暴病身亡進入冥府。閻王說：『追捕你來是搞錯了。』但又說：『你的罪惡積累太多，應該稍微經歷一下塗炭之苦。』隨即命令幾個牛頭獄卒，驅趕他進入地獄。俊到了地獄門口，一邊抗拒一邊辯解，一邊大聲呼喊：『一念阿彌陀佛，尚且能消滅五十億劫生死重罪，何況我所犯的罪過還沒有達到五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），也沒有達到十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。而且我念佛的時候並非完全忘記。如果佛說的話可以相信，怎麼會讓我再受塗炭之苦呢？』因此又大聲呼喊，左邊辯解，右邊辯解。幾個獄卒互相看著，不敢逼近他很久。於是把他的話報告給閻王。閻王命令召見俊。俊到了。閻王說：『你念佛，本來就沒有深深的信仰，但你的身口確實有唸佛的因。你可以回到人世，重新開始，努力修行。』俊既然得以還陽，多次講述他在陰間的所見所聞。當時一些喜歡開玩笑的人，戲稱他為地獄的漏網之魚。俊說：『不要當做玩笑。從今以後，我自己知道錯了。』於是前往郡城南邊的西山，洗滌自己的情感和意念，專心念佛。四年三月七日，俊的朋友七人，到西山拜訪他。俊高興地說：『我的時候到了。你們又來了。這也是緣分到了，事情有所依託。』又說：『你們回去吧。如果見到城中的親朋好友，替我告訴他們說：俊因爲念佛的功德，得以往生凈土。以後不要再把我當做地獄裡的人了。』說話談笑之間，坐著去世了。
汾州人季祐
以殺牛為業。臨病重時，看見幾頭牛，逼近觸碰他的身體。告訴妻子說：『請僧人來救我。』僧人來到后告訴他說：『《觀經》中說臨終十念而』
【English Translation】 English version: Also, he once dismissed monks to join the army. Soon after, due to escaping from the war, he reopened the monastery. Among the monks, those who upheld their integrity and were cautious of potential dangers mostly avoided him. However, Jun heard in the scriptures that 'one recitation of Amitābha (Amitābha, transliteration, meaning immeasurable light Buddha) can extinguish the sins of fifty billion kalpas of birth and death,' and he was overjoyed, saying, 'Fortunately, there is this!' Therefore, although he committed wrongdoings, he always recited the Buddha's name. However, when he recited, sometimes he remembered, sometimes he forgot, just like Ling Lun (an ancient music official) playing music, merely as a form of entertainment. On the fifth day of the second month of the second year of the Dali era of the Tang Dynasty, he died suddenly and entered the underworld. King Yama said, 'It was a mistake to bring you here.' But then said, 'Your accumulated sins are too great, you should briefly experience the suffering of hell.' Immediately, he ordered several ox-headed jailers to drive him into hell. When Jun arrived at the gate of hell, he resisted and defended himself, shouting loudly, 'One recitation of Amitābha can still extinguish the heavy sins of fifty billion kalpas of birth and death, let alone that my sins have not reached the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), nor have they reached the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views). Moreover, when I recited the Buddha's name, I did not completely forget. If the Buddha's words can be trusted, how could I still have to endure the suffering of hell?' Therefore, he shouted loudly, arguing on the left and arguing on the right. The jailers looked at each other, not daring to approach him for a long time. So they reported his words to King Yama. King Yama ordered Jun to be summoned. When Jun arrived, King Yama said, 'Your recitation of the Buddha's name originally lacked deep faith, but your body and mouth did indeed have the cause of reciting the Buddha's name. You can return to the world and start anew, striving to cultivate.' Since Jun was able to return to life, he repeatedly recounted what he had seen and heard in the underworld. At that time, some playful people jokingly called him a fugitive from hell. Jun said, 'Do not treat it as a joke. From now on, I myself know my mistakes.' So he went to the West Mountain south of the county seat, washing away his emotions and thoughts, and devoted himself to reciting the Buddha's name. On the seventh day of the third month of the fourth year, seven of Jun's friends visited him at West Mountain. Jun happily said, 'My time has come. You have come again. This is also because the karmic connection has arrived, and things have something to rely on.' He also said, 'Go back. If you see relatives and friends in the city, tell them for me: Jun, because of the merit of reciting the Buddha's name, was able to be reborn in the Pure Land. In the future, do not regard me as a person from hell.' While talking and laughing, he passed away sitting down.
Ji You of Fenzhou
Made a living by slaughtering cattle. When he was seriously ill, he saw several cattle approaching and touching his body. He told his wife, 'Please ask a monk to save me.' When the monk arrived, he told him, 'The Contemplation Sutra says that ten recitations at the time of death will'
得往生。遂應聲唸佛。忽爾異滿室。便終。眾人皆見異香瑞色祥雲饒其室上。
又張鍾馗。同州人。販雞為業。永徽九年。臨終見宅南群雞集。忽見一人著緋皂衣。驅雞唱言啄啄。其雞四交上啄兩眼。出血在床。至酉時。值善光寺唸佛僧導。令鋪聖像。念阿彌陀佛。忽聞異香。奄然而逝。
釋太行
于泰山結草為衣。採果木為食。行法華普賢懺。積三年。精誠既極。且感普賢現身。行目瞻睹。彌慶夙因。由是䇿勵諸念。念如來之法尚存。念己之修未證。早暮激切迨忘飲食。末年以佛道所修未專一境。又以幻身無常。必歸磨滅。未知來世復何受生。遂于大藏。追誠叩意。以陳露曰。愿我信心取彼經文。隨其所得。即永受持。乃縱其意抽而取之。其所得者。乃彌陀經。日夜誦持絡繹安養。未三七日。俄於半夜睹琉璃地。瑩凈在前。行覺心眼洞明。見彌陀佛。與觀世音勢至無數化佛。於時遠近相傳。事聞僖宗皇帝。帝詔入內問其所見。行。具對之。帝曰。此精進之致然也。下來賜號常精進菩薩。仍賜爵為開國公焉。后一年得疾。見琉璃地復現於前。行曰。吾雖無觀想。而琉璃地復現。豈安養之期至哉。即日右脅而終。異香數日不散。久而肉身不壞。
尼凈真
往長安積善寺。納衣乞食。一生
【現代漢語翻譯】 現代漢語譯本 便能往生西方極樂世界。於是他應聲唸佛，忽然整個房間充滿了奇異的光芒。不久便去世了。眾人都看到奇異的香氣、吉祥的色彩和祥雲籠罩在他的房間上空。
又如張鍾馗（人名），同州人，以販賣雞為業。永徽九年，臨終時看見住宅南邊的雞聚集起來。忽然看見一個人穿著紅色的官服，驅趕著雞唱道『啄啄』。那些雞爭先恐後地啄他的兩眼，血流到床上。到了酉時，遇到善光寺唸佛的僧人引導，讓他鋪設佛像，唸誦阿彌陀佛（Amitabha）的名號。忽然聞到奇異的香氣，安然去世。
釋太行（法號）
在泰山結草為衣，採摘果實為食物。修行《法華經》（Lotus Sutra）和《普賢懺》（Samantabhadra Repentance）。積累了三年，精誠到了極點，並且感應到普賢菩薩（Samantabhadra）現身，太行親眼看見。更加慶幸自己前世的善因。因此策勵自己的心念，想到如來的佛法尚存，想到自己的修行尚未證悟。早晚都非常努力，甚至忘記了飲食。晚年因為覺得修習佛道不夠專一，又想到幻化的身體無常，必定會歸於消滅，不知道來世會投生到哪裡。於是在大藏經（Tripitaka）前，虔誠地祈禱，陳述說：『愿我的信心能夠取到某部經文，無論得到哪一部，就永遠受持。』於是隨意抽取了一部經。他所得到的是《彌陀經》（Amitabha Sutra）。日夜誦持，絡繹不絕地嚮往安養（Sukhavati，極樂世界）。不到二十一天，忽然在半夜看見琉璃地面，晶瑩剔透地出現在眼前。太行覺得心眼明亮，看見阿彌陀佛（Amitabha），與觀世音菩薩（Avalokitesvara）和勢至菩薩（Mahasthamaprapta）以及無數的化佛。當時遠近相傳，這件事傳到了僖宗皇帝那裡。皇帝下詔讓他入宮詢問他所見到的景象。太行如實地回答。皇帝說：『這是精進所致啊。』於是賜號為常精進菩薩（Sadaprayukta Bodhisattva），仍然賜予爵位為開國公。一年後得了疾病，看見琉璃地面再次出現在眼前。太行說：『我雖然沒有觀想，而琉璃地面再次顯現，難道是往生安養的日期到了嗎？』當天就右脅而臥去世了。奇異的香氣數日不散。很久以後肉身也沒有腐壞。
尼凈真（法號）
前往長安積善寺，穿著粗布衣服，靠乞討為生，一生
【English Translation】 English version One would be reborn in the Western Pure Land. Thereupon, he responded by reciting the Buddha's name, and suddenly the entire room was filled with extraordinary light. Soon after, he passed away. Everyone witnessed the extraordinary fragrance, auspicious colors, and auspicious clouds enveloping his room.
Furthermore, there was Zhang Zhongkui (personal name), a native of Tongzhou, who made a living selling chickens. In the ninth year of Yonghui, as he approached death, he saw chickens gathering south of his house. Suddenly, he saw a person dressed in scarlet official robes, driving the chickens and chanting 'Peck, peck.' The chickens rushed to peck at his eyes, causing blood to flow onto the bed. At the hour of You (5-7 pm), he encountered a monk from Shanguang Temple who guided him by displaying sacred images and reciting the name of Amitabha (Amitabha). Suddenly, he smelled an extraordinary fragrance and passed away peacefully.
釋 Taihang (Dharma name)
He lived in Mount Tai, making clothes from grass and eating fruits and wood. He practiced the Lotus Sutra (Lotus Sutra) and the Samantabhadra Repentance (Samantabhadra Repentance). After three years of diligent practice, he was able to perceive Samantabhadra Bodhisattva (Samantabhadra) appearing before him. Taihang rejoiced in his past good karma. Therefore, he encouraged his mind, thinking that the Buddha's Dharma still existed, and that his own practice had not yet attained enlightenment. He worked hard day and night, even forgetting to eat and drink. In his later years, he felt that his practice of the Buddha's path was not focused enough, and he thought that the illusory body was impermanent and would inevitably perish, and he did not know where he would be reborn in the next life. Therefore, he sincerely prayed before the Tripitaka (Tripitaka), stating: 'May my faith allow me to obtain a certain scripture, and whatever I obtain, I will uphold it forever.' So he randomly drew a scripture. What he obtained was the Amitabha Sutra (Amitabha Sutra). He recited it day and night, constantly longing for Sukhavati (Sukhavati, the Pure Land). In less than twenty-one days, he suddenly saw a crystal-clear lapis lazuli ground in front of him in the middle of the night. Taihang felt his mind's eye was clear, and he saw Amitabha (Amitabha), Avalokitesvara (Avalokitesvara), Mahasthamaprapta (Mahasthamaprapta), and countless manifested Buddhas. At that time, the story spread far and wide, and it reached the ears of Emperor Xizong. The emperor ordered him to enter the palace and asked him about what he had seen. Taihang truthfully answered. The emperor said: 'This is the result of diligent practice.' So he was given the title of Sadaprayukta Bodhisattva (Sadaprayukta Bodhisattva), and he was also granted the title of Duke of the Founding State. A year later, he fell ill and saw the lapis lazuli ground appear before him again. Taihang said: 'Although I have not visualized it, the lapis lazuli ground has appeared again, could it be that the date of rebirth in Sukhavati has arrived?' On that day, he passed away lying on his right side. The extraordinary fragrance did not dissipate for several days. After a long time, his physical body did not decay.
尼 Jingzhen (Dharma name)
Went to Jishan Temple in Chang'an, wearing coarse cloth clothes and begging for food, all her life
無瞋。誦金剛經十萬遍。專精唸佛。顯慶五年七月染疾。語弟子曰。五日內十度見阿彌陀。觀音勢至菩薩僧眾。不可稱數。如來放光照吾身。及室內咸皆洞明。又兩度見極樂國土莊嚴之事。寶樓寶池。雜色蓮華。開敷水上。金沙德水。諸天童子游戲池中。聞殊香芬鬱。亦見紫金臺。聞天音樂。千萬諸佛皆真金色。與吾授記。當得作佛。吾得上品往生。言訖加趺而逝。光照一寺。
又尼悟性。洛陽人。于衡州遇照阇梨。發願唸佛。因大曆六年入廬山。忽痛。聞空中音樂。尼曰。我得中品上生。見同唸佛人。西方盡有蓮華也。身皆金色。時年二十四。
釋惟恭
出家于荊州法性寺。慢上吞下。親狎非類。或時暫暇。則誦經文。期升安養。然而酒徒博侶。交集於門。虛誑云爲。曾無虛日。同寺有僧靈巋。跡頗類之。荊人戲而嘲曰。靈巋作盡業。惟恭繼其跡。地獄千萬重。莫厭排頭入。恭聞之曰。我既作矣。焉能避之。然賴凈土教主憫我𠎝惡。拔我塗炭。詎沉地獄哉。唐乾寧二年。恭病且死。人未之知。巋時出寺。可百步。路逢少年六七人。衣裝鮮潔。手執樂器。若龜茲部。巋疑其儔來供佛也。問其故。少年曰。來自西爾。又曰。惟恭上人寺何在。巋指其寺曰。此其寺也。此其房也。少年聞之意甚喜。乃于
【現代漢語翻譯】 現代漢語譯本： 無瞋（法號）。誦讀《金剛經》十萬遍，專心精進唸佛。顯慶五年七月染病，告訴弟子說：『五日之內十次見到阿彌陀佛、觀音菩薩、勢至菩薩以及無數的僧眾。如來佛光照耀我的身體，整個房間都變得明亮。』又兩次見到極樂國土莊嚴的景象，寶樓、寶池，各種顏色的蓮花在水面上盛開，金色的沙子和充滿功德的水，諸天童子在池中嬉戲。聞到奇異的芬芳，也見到紫金臺，聽到天上的音樂。千萬諸佛都是真正的金色，為我授記，我將成佛。我將上品往生。』說完，結跏趺坐而逝。光芒照亮整個寺廟。
又有一位尼姑，法號悟性（法號），是洛陽人。在衡州遇到照阇梨（法號），發願唸佛。在大曆六年進入廬山。忽然感到疼痛，聽到空中的音樂。尼姑說：『我將中品上生，見到一同唸佛的人，西方到處都是蓮花。』身體都是金色的。當時二十四歲。
釋惟恭（法號）
在荊州法性寺出家。輕慢上級，欺壓下級，親近不正當的人。有時稍微空閑，就誦讀經文，期望升入安養凈土。然而，酒肉朋友、賭博夥伴，聚集在他門前。虛假的言行，沒有一天停止。同寺有僧人靈巋（法號），行為與他相似。荊州人戲弄嘲笑說：『靈巋做盡惡業，惟恭繼續他的行為。地獄千萬重，不要厭煩排隊進入。』惟恭聽到后說：『我已經這樣做了，怎麼能避免呢？然而仰仗凈土教主憐憫我的罪惡，把我從苦難中拔出，難道會沉入地獄嗎？』唐乾寧二年，惟恭生病將要去世，人們還不知道。靈巋當時出寺，大約一百步遠，在路上遇到六七個少年，衣著鮮艷整潔，手裡拿著樂器，像是龜茲的樂隊。靈巋懷疑是他的同伴來供佛。問他們原因，少年說：『從西方來。』又問：『惟恭上人的寺廟在哪裡？』靈巋指著寺廟說：『這就是他的寺廟，這就是他的房間。』少年聽到后非常高興，於是
【English Translation】 English version: Wu Chen (Dharma name). Recited the Diamond Sutra one hundred thousand times and diligently practiced Buddha-name recitation. In the seventh month of Xianqing five years, he fell ill and told his disciples: 'Within five days, I have seen Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and countless Sangha members ten times. The light of the Tathagata shines upon my body, and the entire room becomes bright.' He also saw the magnificent scenery of the Pure Land of Ultimate Bliss twice, with jeweled pavilions, jeweled ponds, and various colored lotuses blooming on the water, golden sands, and water filled with merit, with celestial children playing in the ponds. He smelled extraordinary fragrance and also saw the purple-gold platform and heard heavenly music. Millions of Buddhas are all truly golden, and they bestow predictions upon me that I will become a Buddha. I will be reborn in the highest grade.' After saying this, he sat in full lotus posture and passed away. The light illuminated the entire temple.
There was also a nun named Wu Xing (Dharma name), who was from Luoyang. She met Zhao Sheli (Dharma name) in Hengzhou and vowed to recite the Buddha's name. In the sixth year of Dali, she entered Mount Lu. Suddenly, she felt pain and heard music in the air. The nun said: 'I will be reborn in the upper middle grade and see those who recite the Buddha's name together. The Western Pure Land is full of lotuses.' Their bodies are all golden. She was twenty-four years old at the time.
Shi Wei Gong (Dharma name)
He became a monk at Faxing Temple in Jingzhou. He was disrespectful to superiors and oppressive to subordinates, and he associated with improper people. When he had some free time, he would recite scriptures, hoping to be reborn in the Land of Peaceful Nurturing. However, drinking buddies and gambling partners gathered at his door. His words and actions were false, and not a day passed without such behavior. There was a monk named Ling Kui (Dharma name) in the same temple, whose behavior was similar to his. The people of Jingzhou mocked and ridiculed them, saying: 'Ling Kui has committed all kinds of evil deeds, and Wei Gong continues his behavior. The hells are countless, do not be afraid to enter in the front row.' When Wei Gong heard this, he said: 'Since I have already done this, how can I avoid it? However, I rely on the Lord of the Pure Land to have compassion on my sins and pull me out of suffering. How could I sink into hell?' In the second year of Qianning in the Tang Dynasty, Wei Gong fell ill and was about to die, but people did not know it. Ling Kui was out of the temple at that time, about a hundred steps away, and he met six or seven young men on the road, dressed in bright and clean clothes, holding musical instruments, like a Kucha band. Ling Kui suspected that his companions had come to make offerings to the Buddha. He asked them the reason, and the young men said: 'We come from the West.' They also asked: 'Where is the temple of Venerable Wei Gong?' Ling Kui pointed to the temple and said: 'This is his temple, this is his room.' The young men were very happy to hear this, and then
懷中出一金瓶。瓶中取一蓮華。其合如拳。漸而開之。其大如盆。葉葉之下迭出異光。光彩交映。如聚數燈。望寺而馳。未達其寺俄失焉。歸乃大驚。不敢回顧。次日歸至寺。遽聞鐘聲。又見寺僧咸集門下。問其故。則曰惟恭夕且死矣。或曰恭死之時。寺僧有夢。蓮華光相。以臨其室。久而西去。巋乃具言所見。閭里之人。或以其事勉巋。巋因感悟。遂守名節以成高邁云。
釋鴻莒
永嘉人也。就學于長安寶興寺。長安之人。以為僧門秀異無如莒者。而莒謙謙。未始自伐。嘗與陳留蔡圭。游化度寺。讀碑目瞻數行。圭心異之。問莒曰。子能誦乎。莒曰。稍誦之。因覆其文了無一誤。圭疑莒偶熟其文。復之崇聖寺。寺碑僅十行。與莒階讀。才一過。覆而誦之。亦如初。圭嘆曰。吾忝為儒。聞有俊人。而目未之見。今日見之於子矣。莒不答。暮年游越。越之僧尼請為二眾依止。其為行有常。其所游有方。含育茲忍。未嘗叱犬貓。每誦觀經。結想于安養。疊感祥異。莒默而不說。後唐天成三年。水澇之後。民薦饑饉。有盜入其室。莒心無撓。徐謂曰。汝曹但為天災所困。余無他矣。過此一時當自愛。盜者愧焉。弟子有欲襲其無備。莒曰。汝若為此。非吾弟子。吾當舍汝去矣。弟子乃止。後唐長興四年。恬然無病
【現代漢語翻譯】 現代漢語譯本 懷中拿出一個金瓶，從瓶中取出一朵蓮花，合攏時像拳頭大小，漸漸地展開，像盆子那麼大。每一片花瓣下都交替出現奇異的光芒，光彩相互輝映，好像聚集了許多燈。他朝著寺廟的方向奔去，還沒到達寺廟就突然消失了。他回家后非常驚恐，不敢回頭看。第二天回到寺廟，忽然聽到鐘聲，又看見寺廟的僧人都聚集在門下。詢問他們原因，他們說：『惟恭昨晚去世了。』有人說恭去世的時候，寺里的僧人做了個夢，夢見蓮花的光相，降臨在他的房間，很久之後向西而去。巋於是詳細地說了自己所見到的景象。村裡的人，有的人用這件事來勉勵巋，巋因此有所感悟，於是堅守名節以成就高尚的品德。
釋鴻莒（Shi Hongju）
是永嘉人。在長安寶興寺求學。長安的人，認為僧人中秀異傑出沒有能比得上鴻莒的。但是鴻莒謙虛謹慎，從來沒有自我誇耀。曾經和陳留的蔡圭（Cai Gui）一起，遊覽化度寺。蔡圭讀碑文，看了幾行，心裡感到驚異。問鴻莒說：『您能背誦嗎？』鴻莒說：『稍微能背誦。』於是背誦那篇文章，沒有一點錯誤。蔡圭懷疑鴻莒偶然熟悉那篇文章，又到了崇聖寺。寺里的碑文只有十行，和鴻莒一起逐級閱讀，才讀了一遍，背誦起來，也像開始一樣。蔡圭感嘆說：『我忝為讀書人，聽說有俊才，但是眼睛沒有見過，今天在您身上見到了。』鴻莒沒有回答。晚年遊歷到越地，越地的僧人和尼姑請求他作為二眾（僧眾和尼眾）的依靠。他的行為有準則，他遊歷的地方有方向。包容滋養忍耐之心，從來沒有呵斥過犬貓。每次誦讀《觀經》（Guan Jing），都一心想著安養（An Yang）凈土，多次感應到吉祥奇異的景象，鴻莒默默地不說出來。後唐天成三年，水災之後，百姓普遍饑荒，有盜賊進入他的房間，鴻莒心裡沒有慌亂，慢慢地說：『你們只是被天災所困，我沒有別的。過了這一時，應當自己愛惜。』盜賊感到慚愧。弟子有人想要襲擊那些沒有防備的盜賊，鴻莒說：『你如果這樣做，就不是我的弟子，我應當捨棄你離去。』弟子於是停止了。後唐長興四年，安然無病。
【English Translation】 English version He took out a golden bottle from his bosom. From the bottle, he took out a lotus flower. When closed, it was the size of a fist. Gradually, it opened, becoming as large as a basin. Beneath each petal, different lights alternated. The colors intertwined, like a gathering of many lamps. He rushed towards the temple, but before reaching it, it suddenly disappeared. Upon returning home, he was greatly alarmed and dared not look back. The next day, he returned to the temple and suddenly heard the sound of the bell. He also saw the monks of the temple gathered at the gate. When he asked the reason, they said, 'Wei Gong (name of a monk) passed away last night.' Someone said that when Gong died, the monks in the temple had a dream, seeing the light of a lotus flower descending upon his room, and after a long time, going westward. Kui (name of a person) then recounted in detail what he had seen. Some of the villagers used this event to encourage Kui, who then became enlightened and resolved to uphold his reputation and achieve noble virtue.
Shi Hongju (name of a monk)
He was a native of Yongjia. He studied at Baoxing Temple in Chang'an. The people of Chang'an considered Hongju to be the most outstanding monk among all. However, Hongju was humble and never boasted about himself. Once, he and Cai Gui (name of a person) of Chenliu visited Huadu Temple. Cai Gui read the inscription on a stele, looking at a few lines, and felt amazed. He asked Hongju, 'Can you recite it?' Hongju said, 'I can recite a little.' Then he recited the text without a single mistake. Cai Gui suspected that Hongju had accidentally become familiar with the text, so they went to Chongshang Temple. The inscription on the stele there was only ten lines long. They read it together, line by line, and after reading it once, he recited it as if it were the first time. Cai Gui exclaimed, 'I am ashamed to be a scholar, having heard of talented people but never seen them with my own eyes. Today, I have seen one in you.' Hongju did not reply. In his later years, he traveled to Yue, where the monks and nuns requested him to be their guide. His actions were principled, and his travels were purposeful. He nurtured a heart of tolerance and never scolded dogs or cats. Every time he recited the Guan Jing (Contemplation Sutra), he focused his thoughts on the Pure Land of An Yang (Sukhavati), repeatedly sensing auspicious and extraordinary signs, which Hongju kept silent about. In the third year of the Later Tang Tiancheng era, after a flood, the people suffered widespread famine. A thief entered his room, but Hongju's heart was not disturbed. He slowly said, 'You are only troubled by the natural disaster, I have nothing else. After this time passes, you should cherish yourselves.' The thief felt ashamed. When a disciple wanted to attack the unprepared thief, Hongju said, 'If you do this, you are not my disciple, and I will abandon you and leave.' The disciple then stopped. In the fourth year of the Later Tang Changxing era, he passed away peacefully without illness.
。謂弟子曰。凈土勝相適已來現。吾即謝世。汝當易新衣。以畢吾事。其夕三更果謝世焉。棺斂之三日。一夕倏聞扣棺。弟子發棺。莒乃自棺而起曰。吾嘗告汝。易以新衣。汝負吾言。今茲海眾謂我衣物不潔。或難親之。故我就汝易焉。易衣畢。奄然復化。
釋志通
扶風人。訪天臺。登赤城。陟華頂。洎見智者凈土儀式。不勝欣抃。不向西唾。不背西坐。天臺有招手巖。其為峻峙。下顧千尋。通。登其上顧曰。身身臨此境。不於此時舍報見佛。異日尚何及也。於是真目西向。自陳大愿。及念彌陀因地所發行愿。愿已投身而下。至其巖半。若有神物捧之於樹。支體無損。通曰。何其復有生耶。乃復整心端意。登其巖曰。餘生已厭。大愿已發。惟諸海眾同相接引。無使此身尚有生也。因之再投。至於巖下蒙茸草上。遲久乃蘇。寺僧疑通他適。或為豺狼所傷。追而尋之。乃見其為捨身也。眾乃舁歸本道場。醫療焉。六年請游越州法華山。七年將欲歸寂。通見白鶴孔雀行列西下。又見蓮華光相。託生處也。凈土已現矣。乃起禮佛對佛而終。至阇維時。復有五色煙雲。環覆其火。法華山僧。咸共見之。
釋紹巖
雍州人也。母張氏。始懷巖夢窹甚奇。及生姿貌魁岸。十八進具於懷暉律師。尋及游吳會
。棲息天臺四明等山。覃研方等諸經僅十年。又嘗與德韶禪師。決疑于臨川文益師。既得心要矣。因止錢塘湖心寺。專誦法華。嘗曰。愿誦此經萬部。期生安養。日夜精至。遂感陸地蓮華生焉。舉城瞻矚。人馬交跡。巖。以人至喧噪。搴而蹂之。建隆二年。經愿云滿。誓焚其身。供養彌陀與清凈海眾。吳越國王錢氏。苦意留之。其心暫止。其後又投身於曹娥江中。以餵魚鱉。會有物以拯之。得以復生。漁者拯巖之時。似覺有物以扶其足。驚濤迅激。泰然其上。錢氏聞之益加欽愛。特於杭州寶塔寺。建凈土院居之。開寶四年七月九日。有疾。疾中目擊蓮華光相。以燭巖身。巖因作偈數首。以示門徒。既而又曰。吾誦蓮經萬部。所期異日蓮華九品。托以受生。今吾未死。蓮臺先至。所修之因。豈違我哉。后三日將亡。其心欣慰自得焉。
釋守真
永興人。就從朗師。學起信論。性光師。傳法界觀。並得其要。是后宣揚勝業四十餘年。始末開導拳拳如一。凡講起信及法界觀。七十餘遍。以燈傳燈。用器投器。嗣於法者二十許人。開灌頂道場五遍。水陸道場二十餘會。僧尼從而請法者三千餘人。常於三更輪結無量壽往生密印。五更輪結文殊五髻神咒。宋開寶三年仲夏五日。正輪結時。自覺身登無量壽國。舉目見佛
【現代漢語翻譯】 現代漢語譯本：
釋巖，棲息在天臺山、四明山等地。深入研究《方等經》等經典僅十年，又曾與德韶禪師在臨川向文益禪師請教，解決疑惑。既然領悟了心要，便停留在錢塘湖心寺，專心誦讀《法華經》。他曾說：『愿誦讀此經一萬部，期望往生安養凈土。』日夜精進不懈，於是感得陸地上生出蓮花，全城的人都瞻仰觀看，人馬交錯。釋巖因為人們過於喧鬧，便將蓮花拔起並踩爛。建隆二年，誦經的願望圓滿，發誓焚燒自身，供養彌陀佛（Amitabha，阿彌陀佛）與清凈海眾。吳越國王錢氏極力挽留他，他暫時停止了焚身的念頭。之後又投身於曹娥江中，想要餵養魚鱉，但有東西救了他，得以復生。漁夫救釋巖的時候，感覺有東西扶著他的腳，即使在驚濤駭浪中，也能安然地站在上面。錢氏聽說了這件事，更加欽佩愛重他，特別在杭州寶塔寺建造凈土院讓他居住。開寶四年七月九日，釋巖生病。病中親眼見到蓮花的光相照耀他的身體。釋巖因此作了幾首偈頌，給他的門徒看。之後又說：『我誦讀《蓮經》一萬部，所期望的是將來往生時能託生于蓮花九品之中。現在我還沒死，蓮臺就先出現了，我所修的因，難道會違揹我的願望嗎？』三天後將要去世，他的內心感到欣慰和滿足。
釋守真，是永興人。跟隨從朗法師學習《起信論》，跟隨性光法師學習《法界觀》，並且都領悟了其中的要義。之後宣揚佛法事業四十多年，始終如一地開導眾人。總共講解《起信論》和《法界觀》七十多遍，像用燈傳遞燈火，用容器傾倒容器一樣，繼承他佛法的人有二十多人。開啟灌頂道場五次，水陸道場二十多次。跟隨他請法的僧尼有三千多人。常常在三更時輪流結無量壽往生密印，五更時輪流結文殊五髻神咒。宋朝開寶三年仲夏五日，正在輪結密印時，自覺身登無量壽國（Sukhavati，極樂世界），舉目看見了佛陀。
【English Translation】 English version:
釋巖 (Shi Yan) dwelled in mountains such as Tiantai (天臺) and Siming (四明). He deeply studied the Fangdeng Sutras (方等經) and other scriptures for only ten years. He also consulted with Chan Master Deshao (德韶禪師) and resolved his doubts with Master Wenyiz禪師) in Linchuan (臨川). Having grasped the essentials of the mind, he stayed at the Lakeside Temple (湖心寺) in Qiantang (錢塘), dedicating himself to reciting the Lotus Sutra (法華經). He once said, 'I vow to recite this sutra ten thousand times, hoping to be reborn in the Pure Land of Bliss (安養).' He was diligent day and night, and as a result, a lotus flower grew on land, which was witnessed by the entire city, with people and horses intermingling. Shi Yan, disturbed by the noise, uprooted and trampled on the lotus flower. In the second year of Jianlong (建隆), his vow to recite the sutra was fulfilled, and he vowed to burn his body as an offering to Amitabha Buddha (彌陀) and the Pure Ocean Assembly (清凈海眾). King Qian (錢氏) of Wuyue (吳越) earnestly tried to dissuade him, and he temporarily stopped the idea of burning himself. Later, he threw himself into the Cao'e River (曹娥江), intending to feed the fish and turtles, but something saved him, and he was able to be reborn. When the fisherman rescued Shi Yan, he felt something supporting his feet, and even in the raging waves, he stood calmly on top of them. King Qian heard of this and admired and loved him even more, and specially built a Pure Land Courtyard (凈土院) at the Baota Temple (寶塔寺) in Hangzhou (杭州) for him to live in. On the ninth day of the seventh month of the fourth year of Kaibao (開寶), Shi Yan fell ill. During his illness, he personally witnessed the light of the lotus flower shining on his body. Shi Yan then composed several verses to show to his disciples. Afterwards, he also said, 'I have recited the Lotus Sutra ten thousand times, hoping that in the future, I will be reborn in the nine grades of lotus flowers. Now that I am not dead, the lotus platform has arrived first. How can the cause I have cultivated go against my wishes?' Three days later, he was about to pass away, and his heart felt comforted and satisfied.
釋守真 (Shi Shouzhen) was a native of Yongxing (永興). He studied the Awakening of Faith (起信論) with Master Conglang (從朗師), and the Contemplation of the Dharmadhatu (法界觀) with Master Xingguang (性光師), and grasped their essentials. Afterwards, he propagated the Dharma for more than forty years, guiding people consistently from beginning to end. He lectured on the Awakening of Faith and the Contemplation of the Dharmadhatu more than seventy times, like passing a lamp from lamp to lamp, pouring a vessel into a vessel. More than twenty people inherited his Dharma. He opened the Abhisheka (灌頂) practice site five times, and the Water and Land Dharma Assembly (水陸道場) more than twenty times. More than three thousand monks and nuns followed him to request the Dharma. He often rotated the secret mudra of rebirth in the Land of Immeasurable Life (無量壽往生密印) at the third watch of the night, and rotated the Manjushri Five-Crest Mantra (文殊五髻神咒) at the fifth watch of the night. On the fifth day of the midsummer of the third year of Kaibao in the Song Dynasty, while he was rotating the secret mudra, he felt himself ascending to the Land of Immeasurable Life (無量壽國), and he raised his eyes and saw the Buddha.
。佛指池中蓮華曰。此華他日為汝父母。汝宜守之。無他日華萎也。四年。真謂弟子緣遇曰。如來不云死生無常乎。吾耄矣。汝之齒也暮矣。吾欲順俗預設二塔可乎。遇曰。惟師之命。召寺僧及弟子。告以六趣升沈之苦。萬業流轉之因。因令叢聲念彌陀佛。佛聲之止。繼以替頌。真。于彌陀像前。俯伏唸曰。愿佛四十八愿。度我有情。于其愿愿無遺其焉。愿畢又持香華。于諸堂殿。歷陳供養。其所愿者如初。既而問曰。三更乎。弟子曰。已三更矣。真乃就座恬然歸寂。
釋悟恩
姑蘇人。母嘗夢。梵僧謂曰。吾欲寄汝為母矣。已而有娠。孩孺之間不親戲玩。年十三。聞僧誦彌陀經。遂求棄俗。依崑山慧聚寺。博訪五部律文。從靈光皓端師。研味諸經。懸解之旨。輒難杭敵。雖天臺三觀六即之義。人未之究。率冥解之。晚依錢塘志因師。通法華金光明等諸部大經。一時學者盛相推伏。號義虎焉。恩。生平潔苦。日惟一食。不留余財。不蓄長衣。其寺每一布薩。萬衆雲集。才布薩時。常指凈土為勝業。宋雍熙三年八月朔夜。恩。見白光數道由井而出。明滅不常。謂門人曰。明滅不常。死生象也。乃絕食禁言。一心念佛。后三日倏見梵僧一人。儀形甚偉。捧爐三繞其室。恩問之。僧曰。吾灌頂也。生凈土久矣。
【現代漢語翻譯】 現代漢語譯本：佛指著池中的蓮花說：『這朵蓮花將來會成為你的父母，你應當守護它，不要讓它枯萎。』四年後，真和尚對弟子緣遇說：『如來不是說過死生無常嗎？我老了，你的年紀也不小了。我想按照世俗的規矩預先建造兩座塔，可以嗎？』緣遇說：『一切聽從師父的吩咐。』於是召集寺里的僧人和弟子，告訴他們六道輪迴的痛苦，以及各種業力流轉的原因，然後讓大家一起唸誦彌陀佛（Amitabha Buddha）。唸佛的聲音停止后，接著唱誦讚歌。真和尚在彌陀佛像前，俯伏念道：『愿佛陀的四十八大愿，普度一切有情眾生，愿每一個願望都不要遺漏。』唸完后又拿著香和花，在各個殿堂依次供養，所發的願望和之前一樣。之後問道：『現在是三更嗎？』弟子說：『已經是三更了。』真和尚於是安然就座，平靜地圓寂了。
釋悟恩（Shi Wu'en）：
是姑蘇人。他的母親曾經夢見一位梵僧（Brahmin monk）對她說：『我想要寄託在你這裡做母親。』不久就懷孕了。悟恩小時候不喜歡玩耍。十三歲時，聽到僧人誦讀彌陀經（Amitabha Sutra），於是請求出家，依止崑山慧聚寺。廣泛學習五部律文，跟隨靈光皓端法師，研究各種經典，對於經文深奧的旨意，常常能提出獨到的見解，沒有人能難倒他。即使是天臺宗（Tiantai school）的三觀六即的義理，人們還沒有深入研究，他也能心領神會。晚年依止錢塘志因法師，通達法華經（Lotus Sutra）、金光明經（Golden Light Sutra）等各種大乘經典，一時間學者們都非常推崇他，稱他為『義虎』。悟恩一生清貧刻苦，每天只吃一頓飯，不留下多餘的錢財，也不積蓄長衣服。他所在的寺廟每次舉行布薩（Posadha），都有成千上萬的人聚集。每次布薩時，他常常指出凈土（Pure Land）是殊勝的修行之業。宋朝雍熙三年八月初一的夜晚，悟恩看見幾道白光從井裡冒出來，忽明忽暗。他對門人說：『忽明忽暗，這是死生的象徵啊。』於是開始絕食禁語，一心念佛。三天後，忽然看見一位梵僧，儀容非常莊嚴，捧著香爐繞著他的房間三圈。悟恩問他，僧人說：『我是灌頂（Abhiseka）菩薩，在凈土已經很久了。』
【English Translation】 English version: Buddha pointed to the lotus flower in the pond and said, 'This flower will be your parents in the future. You should guard it and not let it wither.' Four years later, the monk Zhen said to his disciple Yuan Yu, 'Didn't the Tathagata (Tathagata) say that life and death are impermanent? I am old, and you are not young either. I want to build two pagodas in advance according to secular customs, is that okay?' Yuan Yu said, 'Everything is according to the master's instructions.' Then he summoned the monks and disciples in the temple, told them the suffering of the six realms of reincarnation, and the causes of the flow of various karmas, and then asked everyone to chant the Amitabha Buddha (Amitabha Buddha) together. After the sound of chanting Buddha stopped, they continued to chant hymns. The monk Zhen prostrated himself in front of the Amitabha Buddha statue and recited, 'May the forty-eight great vows of the Buddha universally save all sentient beings, and may every wish not be missed.' After reciting, he took incense and flowers and offered them in various halls in turn, and the wishes he made were the same as before. Then he asked, 'Is it the third watch?' The disciple said, 'It is already the third watch.' The monk Zhen then sat down peacefully and passed away peacefully.
釋悟恩 (Shi Wu'en):
He was a native of Gusu. His mother once dreamed that a Brahmin monk (Brahmin monk) said to her, 'I want to entrust myself to you as a mother.' Soon she became pregnant. Wu'en didn't like to play when he was a child. At the age of thirteen, he heard a monk reciting the Amitabha Sutra (Amitabha Sutra), so he asked to become a monk and relied on Huiju Temple in Kunshan. He extensively studied the five Vinaya texts, followed Master Lingguang Haoduan, and studied various scriptures. He often put forward unique insights on the profound meaning of the scriptures, and no one could stump him. Even the doctrines of the Tiantai school (Tiantai school), such as the Three Views and Six Identities, which people have not yet studied in depth, he can understand them. In his later years, he relied on Master Zhiyin of Qiantang and became proficient in various Mahayana sutras such as the Lotus Sutra (Lotus Sutra) and the Golden Light Sutra (Golden Light Sutra). For a time, scholars admired him very much and called him 'Tiger of Doctrine'. Wu'en lived a life of poverty and hard work. He only ate one meal a day, did not leave extra money, and did not accumulate long clothes. Every time his temple held a Posadha (Posadha), tens of thousands of people gathered. Every time during the Posadha, he often pointed out that the Pure Land (Pure Land) is a superior practice. On the night of the first day of August in the third year of Yongxi in the Song Dynasty, Wu'en saw several white lights emerging from the well, sometimes bright and sometimes dark. He said to his disciples, 'Sometimes bright and sometimes dark, this is a symbol of life and death.' So he began to fast and keep silent, and concentrated on reciting the Buddha's name. Three days later, he suddenly saw a Brahmin monk with a very solemn appearance, holding a censer and circling his room three times. Wu'en asked him, and the monk said, 'I am the Abhiseka (Abhiseka) Bodhisattva, and I have been in the Pure Land for a long time.'
以汝所修。同我之志。故來相叩。俄而弟子至。僧且失焉。次日昇座具言所見。亦為弟子。敷說止觀及諸經要義。義文將徹。恩曰。瞬息難保。古今常言。吾豈能保今日哉。是日坐云于止觀之講堂。至夜半。寺僧文偃有興等。聞空中歌唄之音。依俙西衣。
杭州慧日永明寺智覺禪師延壽
餘杭人。姓王氏。總角之歲。六旬之內。誦法華經全帙。既冠不茹葷。日惟一食。長為縣衙校。壯年慕道。棄吏業。投翠巖禪師出家。衣不繒纊。食不重味。爾後參見韶國師。授以心法。初住天臺智者嵓。九旬習定。有烏巢衣裓中。修法華懺經七年。禪觀中見觀音菩薩。親以甘露灌於口。遂獲觀音辨才。下筆成文。盈卷乃已。志求西方凈土。著神棲安養賦。證驗賦。萬善同歸集。宗鏡錄共數百卷。住持雪竇山院。朝暮演法。夜則念阿彌陀佛。行道發願。日課一百八事。未嘗廢輟。錢忠懿王。請住永明。徒眾二千。晝夜修持愈精進。學者參問。則壁立千仞。總心為宗。以悟為訣。日暮往別峰。行道唸佛。自為難繼。不欲強眾。然密相隨者。常及百人。夜靜四旁行人。聞山中螺唄天樂之聲。伺求之。見師于山腹中平夷處。旋繞行道。忠懿王嘆曰。自古求西方者。未有如是。住永明十五年。度弟子一千七百人。常興七眾授菩薩戒
【現代漢語翻譯】 現代漢語譯本： 『以你所修行的，與我的志向相同，所以前來拜訪。不久，你的弟子們來了，那位僧人就消失了。』第二天，他登上講座，詳細地講述了所見到的情景，也為弟子們敷演講解止觀以及各部經書的要義。義理和文辭將要完全闡明時，恩禪師說：『生命在瞬息之間難以保全，這是自古以來的常話，我怎麼能保證今天呢？』這天，他坐在止觀的講堂上。到了半夜，寺里的僧人文偃、有興等人，聽到空中傳來歌唱的聲音，隱約像是穿著西方的服裝。
杭州慧日永明寺的智覺禪師延壽（Zhi Jue Chan Shi Yan Shou，智覺禪師延壽）：
是餘杭人，姓王。童年時，在六十歲之前，就能背誦《法華經》的全部內容。成年後不吃葷，每天只吃一頓飯。長大后擔任縣衙的校官。壯年時仰慕佛道，放棄官職，投奔翠巖禪師出家。不穿絲綿的衣服，飲食不求美味。之後參拜韶國師，被授予心法。最初住在天臺智者巖，九十天習禪定，有鳥在衣袋中築巢。修行《法華懺經》七年。在禪觀中見到觀音菩薩（Guan Yin Pu Sa，Avalokiteśvara），親自用甘露灌入口中，於是獲得了觀音的辯才，下筆成文，寫滿一卷才停止。立志求生西方凈土，著有《神棲安養賦》、《證驗賦》、《萬善同歸集》、《宗鏡錄》等共數百卷。主持雪竇山院，早晚演說佛法，晚上則唸誦阿彌陀佛（Amitabha）。繞佛行道，發願。每天功課一百零八件事，從未間斷。錢忠懿王（Qian Zhong Yi Wang）請他住持永明寺，徒弟有兩千人，日夜修行更加精進。學人前來參問，則像壁立千仞一樣，以總心為宗旨，以悟為訣竅。每天傍晚前往別峰，繞佛行道唸佛，認為自己難以堅持，不願勉強大眾，然而暗中跟隨的人，常常達到百人。夜深人靜時，四旁的行人，聽到山中有螺號和天樂的聲音。尋找聲音的來源，看到禪師在山腹中平坦的地方，繞圈行走。錢忠懿王感嘆說：『自古以來求生西方凈土的人，沒有像這樣的。』在永明寺住了十五年，度化弟子一千七百人。經常發起七眾授菩薩戒（Pu Sa Jie，Bodhisattva Precepts）。
【English Translation】 English version: 'Because what you cultivate aligns with my aspirations, I have come to visit. Shortly after, your disciples arrived, and the monk disappeared.' The next day, he ascended the lecture seat and recounted in detail what he had seen, also expounding on the essentials of Zhi Guan (止觀, calming and insight meditation) and the essential meanings of various scriptures for his disciples. As the meaning and words were about to be fully explained, Chan Master En said, 'Life is difficult to preserve even in an instant, as has been said since ancient times. How can I guarantee today?' That day, he sat in the Zhi Guan lecture hall. At midnight, the monks Wen Yan, You Xing, and others from the temple heard singing in the air, vaguely resembling those dressed in Western attire.
Chan Master Yan Shou (延壽), Zhi Jue (智覺) of Hui Ri Yong Ming Temple in Hangzhou:
Was a native of Yu Hang, with the surname Wang. In his childhood, before the age of sixty, he could recite the entire contents of the Lotus Sutra. After coming of age, he did not eat meat and only ate one meal a day. He grew up to be a county official. In his prime, he admired the Buddhist path, abandoned his official duties, and joined the order under Chan Master Cui Yan. He did not wear silk or cotton clothing and did not seek delicious food. Later, he visited National Teacher Shao and was given the mind-dharma. Initially, he lived in Zhi Zhe Rock on Mount Tiantai, practicing meditation for ninety days, with birds nesting in his robes. He practiced the Lotus Sutra Repentance Ceremony for seven years. In meditation, he saw Guan Yin Pu Sa (觀音菩薩, Avalokiteśvara), who personally poured nectar into his mouth, and he obtained Guan Yin's eloquence, writing until a scroll was filled. He aspired to be reborn in the Western Pure Land, writing 'Ode to Divine Dwelling in Peaceful Nurturing,' 'Ode to Verification,' 'Collection of Myriad Good Deeds Returning to the Same Source,' and 'Record of the Mirror of the Sect,' totaling hundreds of scrolls. He presided over the Xue Dou Mountain Temple, expounding the Dharma morning and evening, and reciting Amitabha (阿彌陀佛) at night. He circumambulated and made vows. He never ceased his daily practice of one hundred and eight things. King Qian Zhong Yi (錢忠懿王) invited him to reside at Yong Ming Temple, where his disciples numbered two thousand, and they practiced even more diligently day and night. When students came to inquire, he was like a towering cliff, taking the totality of mind as the principle and enlightenment as the key. Every evening, he went to Bie Feng, circumambulating and reciting the Buddha's name, considering it difficult for himself to persist and not wanting to force the masses, yet those who secretly followed often numbered a hundred. In the quiet of the night, passersby heard the sounds of conch shells and heavenly music in the mountains. Seeking the source of the sound, they saw the Chan Master circumambulating in a flat area in the mountainside. King Qian Zhong Yi exclaimed, 'Since ancient times, there has been no one like this who seeks rebirth in the Western Pure Land.' He lived at Yong Ming Temple for fifteen years, ordaining one thousand seven hundred disciples. He often initiated the seven assemblies to receive the Bodhisattva Precepts (Pu Sa Jie, 菩薩戒).
。夜施鬼神食。晝放生命不計其數。皆迴向凈土。至開寶八年二月二十六日。晨起焚香。告眾加趺而逝。沒後數年。有僧結囊。訪師所居寺。並真塔之所在。勤拳瞻禮數日不已。問之答曰。某名契光。撫州人也。素不知師名。昨因疾死。至陰府。見所司殿宇。若王者居。閱文籍曰。汝未當死。速返。遣人護送之。仰觀殿間。掛畫僧像。王焚香頂拜。乃問獄吏。此何人。王奉之勤。吏曰。凡人之生死。無不由此者。唯此一人。不經於此。王欲識之。乃畫其像。是杭州永明寺壽禪師也。今已西方九品上生矣。自釋迦滅度已來。此方九品上上生。方第二人。王所以奉之之勤耳。某既得生。晝夜思想。聖人真身塔骨之難遇。是以不遠千里而來耳。問撫州僧者。法名志全。其人雖已老。今凈慈長老圓照禪師。親見之問之。如所傳云。
杭州下天竺山法師遵式
秀州人。傳天臺教。學高行苦。名冠二淅。博習教觀。而專志安養。嘗要期般舟三昧四十九日。常行而不寐。素苦羸疾。自吐血數升。師以死自誓。遂于道場四角。各置灰盆行道。所及吐灰盆中。兩足皮裂。誓不退轉。忽一日恍夢寐。見白衣觀音。垂手指于口中。引出穢蟲數十條。又指間出甘露注其口。身心清凈快悅。自此宿疾頓愈。既出懺。頂相高寸餘。雙手
【現代漢語翻譯】 現代漢語譯本：夜晚佈施食物給鬼神，白天放生無數生命，都回向凈土。到開寶八年二月二十六日，早晨起來焚香，告訴眾人後結跏趺坐而逝。圓寂后數年，有位名叫結囊的僧人，尋訪大師居住的寺廟以及真身塔的所在地，勤懇瞻仰禮拜數日不停。詢問他原因，他回答說：『我名叫契光，是撫州人。向來不知道大師的名號。昨天因為生病而死，到了陰府。看見所司的殿宇，如同王者居住的地方。查閱文籍說：『你不應該死，趕快回去。』派遣人護送我。我仰頭觀看殿間，掛著僧人的畫像。閻羅王焚香頂禮，於是問獄吏，『這是什麼人？閻羅王如此恭敬。』獄吏說：『凡人的生死，沒有不經過這裡的。唯獨這個人，不經過這裡。閻羅王想要認識他，於是畫了他的像，是杭州永明寺的壽禪師（指永明延壽禪師）。如今已經往生西方極樂世界，九品蓮花上上品往生了。』自從釋迦牟尼佛滅度以來，此方世界九品蓮花上上品往生者，是第二人。閻羅王所以如此恭敬他。我既然得以復生，晝夜思想，聖人真身塔骨的難得一遇，因此不遠千里而來。』詢問撫州的僧人，法名志全，這個人雖然已經年老，如今凈慈寺的長老圓照禪師，親自見到他並詢問他，正如他所傳說的。
杭州下天竺山法師遵式（指遵式法師）
秀州人。傳揚天臺宗的教義，學問高深，修行刻苦，名聲在兩浙一帶居於首位。廣泛學習教觀，而專心致志于求生安養凈土。曾經約定進行般舟三昧（一種唸佛法門）四十九日，常常行走而不睡覺。向來苦於身體虛弱多病，曾經吐血數升。法師以死來發誓，於是在道場的四個角落，各放置灰盆，行走時，凡是吐血就吐在灰盆中。兩腳的面板破裂，發誓不退轉。忽然有一天恍惚夢寐中，看見白衣觀音（指觀世音菩薩），垂手指於他的口中，引出污穢的蟲子數十條，又從指間流出甘露注入他的口中，身心清凈快悅。從此舊病立刻痊癒。出懺后，頭頂的肉髻高出一寸多，雙手...
【English Translation】 English version: At night, he gave food to ghosts and spirits. During the day, he released countless living beings, dedicating all the merit to the Pure Land. On the 26th day of the second month of the eighth year of the Kaibao era, he rose in the morning, burned incense, and told the assembly before passing away in the lotus position. Several years after his death, a monk named Jie Nang visited the temple where the master had resided and the location of his true stupa, diligently prostrating and paying respects for several days without ceasing. When asked why, he replied, 'My name is Qi Guang, and I am from Fuzhou. I have never known the master's name. Yesterday, I died from illness and went to the underworld. I saw the halls of the authorities, which resembled the residence of a king. Examining the documents, they said, 'You are not supposed to die yet; return quickly.' They sent someone to escort me. I looked up and saw a painting of a monk hanging in the hall. King Yama (referring to the King of the Underworld) burned incense and bowed to it, so I asked the prison warden, 'Who is this person? Why is King Yama so respectful?' The warden said, 'The life and death of ordinary people all pass through here. Only this person does not pass through here. King Yama wanted to know him, so he had his portrait painted. It is Chan Master Shou (referring to Yongming Yanshou Chan Master) of Yongming Temple in Hangzhou. He has already been reborn in the Western Pure Land, in the highest grade of the nine lotus grades.' Since the passing of Shakyamuni Buddha, he is the second person in this world to be reborn in the highest grade of the nine lotus grades. That is why King Yama is so respectful to him. Since I was able to be reborn, I have been thinking day and night about how rare it is to encounter the true stupa and relics of a sage, so I have come from afar.' When asked about the monk from Fuzhou, his Dharma name was Zhi Quan. Although he is old, the current Abbot Yuanzhao Chan Master of Jingci Temple personally met him and asked him, and it was as he had said.
Dharma Master Zunshi (referring to Zunshi Dharma Master) of Lower Tianzhu Mountain in Hangzhou
Was a native of Xiuzhou. He propagated the teachings of the Tiantai school, possessed profound learning, practiced diligently, and was renowned throughout the two Zhejiang regions. He extensively studied the teachings and contemplations, and wholeheartedly dedicated himself to seeking rebirth in the Pure Land of Bliss. He once vowed to practice the Pratyutpanna Samadhi (a practice of reciting the Buddha's name) for forty-nine days, constantly walking without sleeping. He had always suffered from weakness and illness, and had once vomited several pints of blood. The master vowed to die for his practice, so he placed ash basins in each of the four corners of the practice hall. As he walked, he vomited blood into the ash basins. The skin on his feet cracked, but he vowed not to retreat. Suddenly, one day, in a daze, he dreamed of the White-Robed Avalokiteshvara (referring to Avalokiteshvara Bodhisattva), who lowered a finger into his mouth, drawing out dozens of filthy worms, and then poured nectar from between his fingers into his mouth, making his body and mind feel pure and joyful. From then on, his old illness was immediately cured. After the repentance ceremony, the protuberance on the crown of his head was more than an inch high, and his hands...
下垂過膝。聲如鳴鐘。皆與舊異。莫不嘆仰之。日放生命。夜施食。水邊漁者。夜聞鬼相謂曰。今大雪甚。懺主不可出柰何。有曰。懺主慈悲。必不忘我等。且待且待。良久。眾鬼笑呼曰。懺主果來。我等飽矣。漁者起伺之。果見師攜燈踏雪而至。其精感如此。又嘗以緣事過蘇州。入城三日。葷血絕市。攉酤不集。長吏欲置之法。寮佐力勸之。乃已。著往生凈土決疑行愿二門。凈土懺儀。行於世。
觀音縣君者
姓吳氏。龍圖閣直學士。遵路妹也。其夫都官員外郎呂宏。楊州廣陵人。舉進士。游京師。異僧發妙悟佛理。吳氏於是時家居。因閱金剛般若經頌。亦契空寂。比宏歸。夫婦各已齊式清凈。苦節自修。迨四十年。終其身不少懈。吳氏有二侍女。亦皆絕葷血。勤力助為勝業。各以三十五歲卒。其一頗好禪理。既病猶怡然笑語。屏人而逝。如委蛻也。其一奉戒刻苦。或深月不食。但日飲吳氏所咒觀音凈水一杯而已。一日忽見金蓮捧雙足者三在其前。已而早夜坐作。左右俯仰。開目瞑目。無不見也。又數日見其臍。又數日見其身。又數日見其面目。其中則阿彌陀。左右觀音大勢至也。已而又悉見其殿堂國界。皎如指掌。曉然心知其安養凈土也。或詰之。對曰。彼士功德巖凈。非可以意言限量述也。又問其
女人何如。曰。彼皆清凈男子。經行遊樂。無女人也。又問彼佛如何說法。曰。我得眼通。未得天耳故。但見其問答指顧而不能聞所說也。如是者三年。未嘗一瞬不見在前段感疾。自言往生而終。吳氏。事觀音有靈感。每於凈室。引置瓶缶數十。以水滿中。手持楊柳謂咒。必見觀音放光。灌諸器中。疾苦者飲水輒愈。所咒水積歲不腐。大寒不凍。世號觀音縣君云。
明州黃長史女
早嫁樂氏。后喪其夫。誓不復嫁。居父舍修安養之業。志願精切。臨終時。手結彌陀印。口稱佛名號。履地而行。儼然立逝。魂軟回夕。眷愛順俗。篩灰于地。用驗其生處。及開盆。灰中生蓮華一朵。如出池沼。觀者盈門。僧皓麟目擊踴躍。乃為贊曰。西方凈土。秪在目前。精進近矣。懈怠遠焉。十六觀行。九品蓮臺。果熟自度。華生即開。清凈善女。至信不回。寶華標瑞。永示將來。
光州司士參軍王仲回
無為郡人。因陳本郡。圬垾水利。大司農考得其實。請朝廷推恩。乃有是命。其為性信厚。未嘗與人較短長。天衣懷禪師。住鐵佛道場時。亦嘗請問。而鄉里以善人稱之。既而信向凈土。但未具深心耳。至元祐初。問余曰。經典多教念彌陀生凈土。祖師則云。心即是凈土。不用更求生西方。其不同何耶。答曰。
【現代漢語翻譯】 現代漢語譯本 女人在那個世界是什麼樣的？答：『她們都是清凈的男子，在那裡經行遊樂，沒有女人。』又問：『那尊佛是如何說法的？』答：『我得到了天眼通（divine eye），但沒有得到天耳通（divine ear），所以只能看到他們問答和用手勢交流，而聽不到所說的內容。』這樣過了三年，未曾有一瞬間不見佛在前。段感疾（Duan Ganji）自言將要往生，然後去世。吳氏（Wu Shi）侍奉觀音菩薩（Guanyin Bodhisattva）非常靈驗，每次在乾淨的房間里，擺放幾十個瓶子，裝滿水，手持楊柳枝唸咒，必定能看到觀音菩薩放光，灌注到各個瓶子里。有疾病痛苦的人喝了這些水立刻就好。所念咒的水積存多年也不會腐爛，大冷天也不會結冰。世人稱她為觀音縣君（Guanyin Xianjun）。 明州黃長史（Huang Changshi of Mingzhou）的女兒，早年嫁給樂氏（Le Shi），後來丈夫去世，發誓不再改嫁。住在父親家裡修習安養的法門，志願非常精誠懇切。臨終時，手結彌陀印（Amitabha Mudra），口稱念佛名號，在地上行走，然後安然站立去世。魂魄返回的當晚，家人按照習俗，在地上篩灰，用來驗證她往生的地方。打開盆子一看，灰中生出一朵蓮花，就像從池塘里長出來一樣。觀看的人擠滿了門。僧人皓麟（Seng Haolin）親眼目睹，非常激動，於是作贊說道：『西方凈土（Western Pure Land），就在眼前。精進修行就近了，懈怠就遠了。十六觀行（Sixteen Contemplations），九品蓮臺（Nine Grades of Lotus Pedestals）。果實成熟自然得度，蓮花一生就開放。清凈的善女人，至誠的信心永不退轉。寶華顯現瑞相，永遠昭示未來。』 光州司士參軍王仲回（Wang Zhonghui, Military Advisor of Guang Prefecture），是無為郡（Wuwei County）人。因為陳述本郡修築堤壩的水利工程，大司農（Minister of Agriculture）考察屬實，請求朝廷給予恩賞，於是有了這個任命。他天性誠實厚道，從不與人斤斤計較。天衣懷禪師（Chan Master Tianyi Huai）住在鐵佛道場（Iron Buddha Temple）時，也曾向他請教。鄉里人都稱他為善人。後來他信向凈土法門，只是還沒有具備深刻的信心。元祐（Yuanyou）初年，他問我：『經典大多教人念彌陀佛（Amitabha Buddha）往生凈土，祖師則說：『心即是凈土（Pure Land is the Mind），不用再求生西方（Western Paradise）。』這兩種說法有什麼不同呢？』我回答說：
【English Translation】 English version What are women like there? The answer is: 'They are all pure men, walking and playing there, without women.' He further asked: 'How does that Buddha preach?' The answer is: 'I have obtained the divine eye (Tianyan Tong), but not the divine ear (Tian'er Tong), so I can only see their questions and answers and gestures, but I cannot hear what is being said.' This went on for three years, and there was never a moment when I did not see the Buddha in front of me. Duan Ganji, feeling ill, said that he was going to be reborn and then passed away. Wu Shi's service to Guanyin Bodhisattva (Avalokiteśvara) was very effective. Every time in a clean room, she would place dozens of bottles, fill them with water, and hold a willow branch while chanting mantras. She would definitely see Guanyin Bodhisattva emit light and pour it into the bottles. Those who were sick and suffering would be healed immediately after drinking this water. The water that had been chanted over would not rot even after years of storage, and would not freeze even in the coldest weather. People called her Guanyin Xianjun (Lady Guanyin).' The daughter of Huang Changshi of Mingzhou, she married into the Le family early in life. Later, her husband passed away, and she vowed not to remarry. She lived in her father's house and practiced the Dharma of peaceful nourishment, with a very sincere and earnest aspiration. At the time of her death, she formed the Amitabha Mudra with her hands and recited the name of the Buddha. She walked on the ground and then passed away peacefully while standing. That evening, her spirit returned, and her family, following custom, sifted ashes on the ground to verify the place of her rebirth. When they opened the pot, a lotus flower had grown in the ashes, as if it had grown from a pond. The viewers crowded the door. The monk Hao Lin witnessed this and was very excited, so he composed a verse of praise: 'The Western Pure Land is right before our eyes. Diligent practice brings it near, while laziness keeps it far away. The Sixteen Contemplations, the Nine Grades of Lotus Pedestals. When the fruit is ripe, one is naturally delivered; when the flower is born, it immediately opens. Pure and virtuous woman, your sincere faith never wavers. The precious flower shows an auspicious sign, forever indicating the future.' Wang Zhonghui, the Military Advisor of Guang Prefecture, was from Wuwei County. Because he reported on the water conservancy project of building dikes in his county, the Minister of Agriculture verified the facts and requested the court to grant him an award, hence this appointment. He was honest and kind by nature, and never argued with others over trivial matters. When Chan Master Tianyi Huai lived in the Iron Buddha Temple, he also consulted him. The people in his hometown called him a good man. Later, he believed in the Pure Land Dharma, but he did not yet have deep faith. In the early years of Yuanyou, he asked me: 'The scriptures mostly teach people to recite Amitabha Buddha to be reborn in the Pure Land, while the patriarchs say: 'The Mind is the Pure Land, there is no need to seek rebirth in the Western Paradise.' What is the difference between these two statements?' I replied:
實際理地。無佛無眾生。無樂無苦。無壽無夭。又何凈穢之有。豈得更以生不生為心耶。此理奪事也。然而處此界者。是眾生乎。是佛乎。若是佛境。則非眾生。又何苦樂壽夭凈穢之有哉。試自忖思。或未出眾生之境。則安可不信教典。至心念彌陀。而求生凈土哉。凈則非穢。樂則無苦。壽則無夭矣。于無念中起念。于無生中求生。此以事奪理也。故維摩經曰。雖知諸佛國及與眾生空。而常修凈土。教化于群生。正謂是也。又問。如何得念不間斷。答曰。一信心后。更不再疑。即是不間斷也。司士欣躍而去。至二年十二月旦之夕。余守丹陽郡。忽夢司士云。向蒙指示凈土。今已得生。特來相謝。乃再拜而出。翌日召丹徒令陳安。止語其夢。蓋陳令深信凈土故也。后數日。得司士之子進士術衰計。乃知信然。又聞司士未亡已前七日。預知時至。與鄉舊為別。時余弟作亦在坐。屢有見謝之語。然則司士決生凈土矣。元祐四年四月八日。無為楊杰述。
新修凈土往生傳下(終)無量清凈平等覺經兩卷(後漢月支三藏譯)無量壽佛經二卷(曹魏康僧鎧譯)無量壽如來會品二卷(大寶積第十七十八唐菩提流志譯)阿彌陀三耶三佛薩樓佛檀過度人道經二卷(吳支謙譯)
右經雖所譯文句小有不同其實一本經也。觀無量
【現代漢語翻譯】 現代漢語譯本：實際理地上，沒有佛，沒有眾生，沒有快樂，沒有痛苦，沒有長壽，沒有夭折，又哪裡會有清凈和污穢的分別呢？怎麼能再以生或不生作爲念頭呢？這是從理上否定事相。然而，處在這個世界上的，是眾生呢？還是佛呢？如果是佛的境界，那就不是眾生，又哪裡會有苦樂、壽夭、凈穢的存在呢？試著自己思考。或許還沒有超出眾生的境界，那麼怎麼可以不相信佛教的經典，至誠懇切地念誦彌陀佛，而求生凈土呢？清凈就沒有污穢，快樂就沒有痛苦，長壽就沒有夭折了。在沒有念頭中生起念頭，在沒有生中求得往生，這是從事相上肯定理體。所以《維摩經》說：『雖然知道諸佛的國土以及眾生都是空性的，但仍然常常修習凈土，教化眾生。』說的就是這個道理。又有人問：『如何才能做到唸佛不間斷呢？』回答說：『一旦生起信心之後，不再懷疑，就是不間斷。』司士聽后欣喜地離去。過了兩年十二月初一的晚上，我（楊杰）在丹陽郡做官，忽然夢見司士說：『之前蒙您指點凈土法門，現在已經得以往生，特來向您道謝。』於是再次拜謝后離去。第二天，我召來丹徒縣令陳安，只告訴他這個夢。因為陳縣令深信凈土法門。過了幾天，得到司士的兒子進士術衰的訃告，才知道夢是真的。又聽說司士去世前七天，預知自己往生的時間，與鄉里的老朋友告別。當時我的弟弟楊作也在座，司士多次有感謝的話語。這樣看來，司士確實是往生凈土了。元祐四年四月八日，無為楊杰記述。
新修凈土往生傳下（終）《無量清凈平等覺經》兩卷（後漢月支三藏譯），《無量壽佛經》二卷（曹魏康僧鎧譯），《無量壽如來會品》二卷（大寶積第十七十八唐菩提流志譯），《阿彌陀三耶三佛薩樓佛檀過度人道經》二卷（吳支謙譯）。
右邊這些經書雖然翻譯的文句略有不同，其實都是同一本經。觀無量...
【English Translation】 English version: In the realm of actual principle, there is no Buddha, no sentient being, no joy, no suffering, no longevity, no premature death. Where, then, is there purity or defilement? How can one take birth or non-birth as the mind? This is negating phenomena from the perspective of principle. However, those who dwell in this world, are they sentient beings or Buddhas? If it is the realm of the Buddha, then it is not the realm of sentient beings. Where, then, is there suffering, joy, longevity, premature death, purity, or defilement? Try to contemplate this yourself. Perhaps you have not yet transcended the realm of sentient beings. How can you not believe in the Buddhist scriptures, sincerely recite Amitabha (彌陀 - Amitabha) Buddha's name, and seek rebirth in the Pure Land? If there is purity, there is no defilement; if there is joy, there is no suffering; if there is longevity, there is no premature death. To generate thoughts within non-thought, to seek birth within non-birth, this is affirming principle through phenomena. Therefore, the Vimalakirti Sutra (維摩經 - Vimalakirti Sutra) says: 'Although knowing that the Buddha lands and sentient beings are empty, one constantly cultivates the Pure Land and teaches sentient beings.' This is precisely what it means. Someone asked: 'How can one achieve uninterrupted mindfulness of the Buddha?' The answer is: 'Once faith arises, and there is no more doubt, that is uninterrupted.' The officer departed joyfully. Two years later, on the evening of the first day of the twelfth month, while I (Yang Jie) was serving as an official in Danyang Prefecture, I suddenly dreamed that the officer said: 'Previously, I received your guidance on the Pure Land Dharma. Now I have attained rebirth and have come to thank you.' He then bowed again and departed. The next day, I summoned Chen An, the magistrate of Dantu County, and only told him about the dream, because Magistrate Chen deeply believed in the Pure Land Dharma. A few days later, I received the obituary of the officer's son, the Jinshi (進士 - successful candidate in the highest imperial examinations) Shuai Ji, and then I knew the dream was true. I also heard that seven days before his death, the officer knew the time of his rebirth in advance and bid farewell to the old friends in his village. At that time, my younger brother Yang Zuo was also present, and the officer repeatedly expressed his gratitude. Thus, it is certain that the officer was reborn in the Pure Land. Written by Yang Jie of Wuwei on the eighth day of the fourth month of the fourth year of the Yuan祐 era.
The Newly Compiled Biographies of Rebirth in the Pure Land, Part Two (End). The Sutra of Immeasurable Purity, Equality, and Enlightenment, two volumes (translated by the Tripitaka Master Yuezhi of the Later Han Dynasty). The Sutra of Immeasurable Life Buddha, two volumes (translated by Kang Sengkai of the Cao Wei Dynasty). The Chapter on the Assembly of the Tathagata of Immeasurable Life, two volumes (Maharatnakuta Sutra, volumes 17 and 18, translated by Bodhiruci of the Tang Dynasty). The Sutra on the Passage to the Human Realm by Amitabha (阿彌陀 - Amitabha) Samyaksambuddha Sarvarthasiddha, two volumes (translated by Zhi Qian of the Wu Dynasty).
Although the translated phrases of these sutras are slightly different, they are actually the same sutra. The Contemplation Sutra...
壽佛經一卷(宋元嘉中譯)阿彌陀經一卷(姚秦什法師譯)稱讚凈土佛攝受經(唐奘三藏譯)
右二經本同譯別。鼓音聲王陀羅尼經佛說大乘無量壽莊嚴經三卷(縣)無量壽經論優波提舍愿生偈天臺智者十疑論慈愍三藏凈土慈悲集三卷安養法師往生論六卷慈恩基法師彌陀經通贊二卷清涼沙門澄觀觀經疏一卷天臺觀經疏一卷道綽禪師安樂集三卷懷感法師決群疑論七卷唸佛寶王論三卷(沙門飛錫撰)往生凈土傳五卷(沙門飛錫撰)善導和尚二十四贊並一行禮文等壽禪師萬善同歸集三卷(神棲安養賦)源信禪師凈土集二卷天竺沙門遵式凈土懺儀一卷又往生凈土決疑行愿二門孤山阿彌陀經疏一卷孤山西資鈔西方唸佛三昧集一卷
杭州仁和縣候潮門外界奉 三寶弟子。守越州助教凌大中。弟大正。大順。與家眷等意者。為 先考九評事。生平歸依繫念 西方阿彌陀佛。屬纊之際。如所期七日睹毫光。微笑正念而逝。
華藏義公和尚。目擊證明。又當開凈土傳板。謹舍凈財。成此緣。用仲追薦莊嚴。仍愿見聞讀誦者。及一切眾生。咸歸極樂之邦。速證菩提之道。時崇寧元年六月望日謹題。
錢塘西湖妙慧院住持傳法賜紫釋文義勸緣
保元三年六月十七日巳刻於東大寺北院出
同月十九日一交
【現代漢語翻譯】 《壽佛經》一卷（宋元嘉年間譯），《阿彌陀經》一卷（姚秦鳩摩羅什法師譯），《稱讚凈土佛攝受經》（唐玄奘三藏譯）。
右邊這兩種經書，實際上是同一部經的不同譯本。《鼓音聲王陀羅尼經》，《佛說大乘無量壽莊嚴經》三卷（已佚），《無量壽經論優波提舍愿生偈》，天臺智者大師《十疑論》，慈愍三藏《凈土慈悲集》三卷，安養法師《往生論》六卷，慈恩基法師《彌陀經通贊》二卷，清涼沙門澄觀《觀經疏》一卷，天臺《觀經疏》一卷，道綽禪師《安樂集》三卷，懷感法師《決群疑論》七卷，《唸佛寶王論》三卷（沙門飛錫撰），《往生凈土傳》五卷（沙門飛錫撰），善導和尚《二十四贊》並《一行禮文》等，壽禪師《萬善同歸集》三卷（附《神棲安養賦》），源信禪師《凈土集》二卷，天竺沙門遵式《凈土懺儀》一卷，又《往生凈土決疑行愿二門》，孤山《阿彌陀經疏》一卷，孤山《西資鈔西方唸佛三昧集》一卷。
杭州仁和縣候潮門外，奉事三寶的弟子，守越州助教凌大中，弟弟凌大正、凌大順，以及家眷等虔誠地爲了先父九評事，他生平歸依並繫念西方阿彌陀佛（Amitabha）。臨終之際，如他所期望的那樣，七日內看到了毫光，面帶微笑，以正念安詳離世。
華藏義公和尚親眼見證了此事。現在爲了刊印《凈土傳》，特地捐獻凈財，成就此事，用以追薦先人，莊嚴凈土。仍然希望所有見到、聽到、讀到此書的人，以及一切眾生，都能往生到極樂世界（Sukhavati），迅速證得菩提（Bodhi）之道。時崇寧元年六月十五日敬題。
錢塘西湖妙慧院住持傳法賜紫釋文義勸緣。
保元三年六月十七日巳時刻於東大寺北院出。
同月十九日一交。
【English Translation】 'Shou Fo Jing' (The Sutra of Buddha of Longevity) one scroll (translated during the Yuanjia period of the Song Dynasty), 'Amitabha Sutra' one scroll (translated by Dharma Master Kumarajiva of the Yao Qin Dynasty), 'The Shorter Sukhavativyuha Sutra' (translated by Tang Dynasty Tripitaka Master Xuanzang).
The two sutras on the right are different translations of the same scripture. 'Drum Sound King Dharani Sutra', 'Buddha Speaks of the Great Vehicle Immeasurable Life Adornment Sutra' three scrolls (missing), 'Commentary on the Sutra of Immeasurable Life with Upadesha: Verses on Wishing to be Born', 'Ten Doubts about Pure Land' by Great Master Zhiyi of Tiantai, 'Pure Land Compassionate Collection' by Tripitaka Master Cimin three scrolls, 'Rebirth Treatise' by Dharma Master Anyang six scrolls, 'General Praise of the Amitabha Sutra' by Dharma Master Kui Ji of Ci'en two scrolls, 'Commentary on the Contemplation Sutra' by Shramana Chengguan of Qingliang one scroll, 'Commentary on the Contemplation Sutra' of Tiantai one scroll, 'Collection of Peace and Joy' by Zen Master Daochuo three scrolls, 'Resolving Doubts' by Dharma Master Huaigan seven scrolls, 'Treatise on the Precious King of Mindfulness of Buddha' three scrolls (written by Shramana Feixi), 'Biographies of Rebirth in Pure Land' five scrolls (written by Shramana Feixi), 'Twenty-Four Praises' and 'Ritual of One Practice' by Venerable Shandao, 'Collection of Myriad Good Deeds Returning to the Same Goal' by Zen Master Shou three scrolls (attached with 'Ode to the Divine Abode in Peaceful Nurturing'), 'Pure Land Collection' by Zen Master Genshin two scrolls, 'Pure Land Repentance Ritual' by Indian Shramana Zunshi one scroll, also 'Two Gates of Resolving Doubts, Practice and Vows for Rebirth in Pure Land', 'Commentary on the Amitabha Sutra' by Gushan one scroll, 'Western Resources: Collection on the Samadhi of Buddha Recitation in the Western Direction' by Gushan one scroll.
Outside the Hou Chao Gate of Renhe County, Hangzhou, the disciples who serve the Three Jewels, Ling Dazhong, Assistant Instructor of Yuezhou, his younger brothers Ling Dazheng, Ling Dashun, and their family members, sincerely for their late father, the Ninth Appraiser, who throughout his life took refuge in and focused his mind on Amitabha Buddha (Amitabha) of the Western Pure Land. At the time of his death, as he had hoped, he saw the light within seven days, and passed away peacefully with a smile and with right mindfulness.
The Venerable Yigong of Huazang personally witnessed this event. Now, in order to publish the 'Biographies of Pure Land', he specially donates pure wealth to accomplish this matter, to commemorate the deceased and adorn the Pure Land. It is still hoped that all those who see, hear, and read this book, as well as all sentient beings, can be reborn in the Land of Ultimate Bliss (Sukhavati) and quickly attain the path of Bodhi (Bodhi). Respectfully inscribed on the fifteenth day of the sixth month of the first year of Chongning.
Shi Wenyi, the abbot of Miaohui Monastery in West Lake, Qiantang, who was granted the purple robe for propagating the Dharma, encourages donations.
Issued at the North Courtyard of Todai-ji Temple at the hour of Si (9-11 AM) on the seventeenth day of the sixth month of the third year of Baoyuan.
Delivered on the nineteenth day of the same month.
點弁昭自手出
愿共諸眾生 往生安樂國 乃至修終時 奉見彌陀佛
人名對照表戒珠凈土往生傳 王古寶珠集 新修往生傳 捲上一僧顯 卷第一二僧顯 捲上二僧顯 捲上二慧永 卷第一三慧永 同 三惠永 捲上三慧遠(佛陀耶舍與慧持曇順附) 卷第一一遠法師(慧持等三人附) 同 一惠遠 捲上四慧虔 卷第一四慧虔(尼凈嚴附) 同 四惠虔 捲上五僧濟 卷第一五僧濟 同 六僧濟 捲上六慧恭(僧光慧堪慧蘭附) 卷第一六慧恭(僧光等三人附) 同 五惠恭 捲上七劉程之 卷第一七劉程之 同七劉程之 同八闕公則 捲上八僧睿 卷第一八僧睿 同 十僧睿 捲上九曇鑒(道海曇泓道廣道光附) 卷第一九曇鑒(道海等四人附) 同 九曇鑒 捲上十曇弘 卷第一十曇弘 同 十一曇弘 卷第一十一烏長國王 同十二烏長國王 卷第一十二宋世子(親族四人) 同十三(宋世子親屬四人) 捲上十一法盛 卷第一十三法盛 同 十四法盛 捲上十二道瑗 卷第一十四道瑗 同 十五道瑗 捲上十三慧進 卷第一十五慧進 同十六惠進(翼贊) 捲上十四慧光 卷第一十六慧光 同 十七惠光 捲上十五法琳 卷第一十七法琳 同 十八法琳 捲上十六僧柔 卷第一十
【現代漢語翻譯】 現代漢語譯本 點弁昭自手出
愿與所有眾生一同，往生到安樂國土（Sukhāvatī），乃至修行直至終了之時，都能奉見彌陀佛（Amitābha）。
人名對照表： 《戒珠凈土往生傳》 王古寶珠集 《新修往生傳》 捲上一僧顯 卷第一二僧顯 捲上二僧顯 捲上二慧永 卷第一三慧永 同 三惠永 捲上三慧遠(佛陀耶舍（Buddhayasas）與慧持（Huichi）曇順附) 卷第一一遠法師(慧持等三人附) 同 一惠遠 捲上四慧虔 卷第一四慧虔(尼凈嚴附) 同 四惠虔 捲上五僧濟 卷第一五僧濟 同 六僧濟 捲上六慧恭(僧光慧堪慧蘭附) 卷第一六慧恭(僧光等三人附) 同 五惠恭 捲上七劉程之 卷第一七劉程之 同七劉程之 同八闕公則 捲上八僧睿 卷第一八僧睿 同 十僧睿 捲上九曇鑒(道海曇泓道廣道光附) 卷第一九曇鑒(道海等四人附) 同 九曇鑒 捲上十曇弘 卷第一十曇弘 同 十一曇弘 卷第一十一烏長國王 同十二烏長國王 卷第一十二宋世子(親族四人) 同十三(宋世子親屬四人) 捲上十一法盛 卷第一十三法盛 同 十四法盛 捲上十二道瑗 卷第一十四道瑗 同 十五道瑗 捲上十三慧進 卷第一十五慧進 同十六惠進(翼贊) 捲上十四慧光 卷第一十六慧光 同 十七惠光 捲上十五法琳 卷第一十七法琳 同 十八法琳 捲上十六僧柔 卷第一十
【English Translation】 English version From Dian Bian Zhao's own hand:
'I vow to, together with all sentient beings, be reborn in the Land of Bliss (Sukhāvatī), and until the end of my practice, may I behold Amitābha Buddha (Amitābha).'
Table of Names: 'Biographies of Rebirth in the Pure Land from the Śīla-pearl' Collected by Wang Gu Baozhu, 'Newly Revised Biographies of Rebirth' Volume 1 Seng Xian, Volume 1-2 Seng Xian, Volume 2 Seng Xian, Volume 2 Hui Yong, Volume 1-3 Hui Yong, Same as 3 Hui Yong, Volume 3 Hui Yuan (with Buddhayasas, Hui Chi, and Tan Shun attached), Volume 1-1 Dharma Master Yuan (with Hui Chi and three others attached), Same as 1 Hui Yuan, Volume 4 Hui Qian, Volume 1-4 Hui Qian (with Bhikkhuni Jing Yan attached), Same as 4 Hui Qian, Volume 5 Seng Ji, Volume 1-5 Seng Ji, Same as 6 Seng Ji, Volume 6 Hui Gong (with Seng Guang, Hui Kan, and Hui Lan attached), Volume 1-6 Hui Gong (with Seng Guang and three others attached), Same as 5 Hui Gong, Volume 7 Liu Chengzhi, Volume 1-7 Liu Chengzhi, Same as 7 Liu Chengzhi, Same as 8 Que Gongze, Volume 8 Seng Rui, Volume 1-8 Seng Rui, Same as 10 Seng Rui, Volume 9 Tan Jian (with Dao Hai, Tan Hong, Dao Guang, and Dao Guang attached), Volume 1-9 Tan Jian (with Dao Hai and four others attached), Same as 9 Tan Jian, Volume 10 Tan Hong, Volume 1-10 Tan Hong, Same as 11 Tan Hong, Volume 1-11 King Wuchang, Same as 12 King Wuchang, Volume 1-12 Prince Song (with four relatives), Same as 13 (Prince Song with four relatives), Volume 11 Fa Sheng, Volume 1-13 Fa Sheng, Same as 14 Fa Sheng, Volume 12 Dao Yuan, Volume 1-14 Dao Yuan, Same as 15 Dao Yuan, Volume 13 Hui Jin, Volume 1-15 Hui Jin, Same as 16 Hui Jin (Yi Zan), Volume 14 Hui Guang, Volume 1-16 Hui Guang, Same as 17 Hui Guang, Volume 15 Fa Lin, Volume 1-17 Fa Lin, Same as 18 Fa Lin, Volume 16 Seng Rou, Volume 1-10
八僧柔 同 十九僧柔 捲上十七曇鸞(龍樹附) 卷第一十九曇鸞 同二十曇鸞(五祖傳) 捲上十八道珍 卷第一廿道珍 同 廿一道珍 廿二法像(［考］浩象誤) 捲上十九(止)慧命(法音附) 卷第一廿一慧命(法音附) 同 廿三惠命 卷第一廿二僧崖 同 廿四僧崖 卷第一廿三靜靄 同廿五(止)靜靄 卷中一慧思 卷第一廿四慧思 卷中二智顗 卷第一廿五智者大師 卷中三智舜 卷第一廿六智舜 卷中 卷第一廿七隋文后(尼大明附) 卷中四智通(通弟子頂蓋母王氏附) 卷第一廿八慧通(王氏道慧附) 卷第一廿九宋滿 卷中五真慧 卷第一卅真慧 卷中六法智 卷第一卅一法智 卷第一卅二道喻 卷第一卅三洪法師 卷第一卅四登法師 卷中七善胄 卷第一卅五善胄 卷中八法祥 卷第一卅六法祥 卷第一卅七張元祥 卷中九明瞻 卷中十道綽(道撫附) 卷中（？）道綽(出於五祖傳) 卷中十一灌頂 卷中十二道昂 卷中十三智琰 卷中十四神素 卷中十五善導 卷中廿五善導(出於五祖傳) 卷中廿六善導(出於五祖傳) 卷中十六功迥 卷中十七惟岸(小童子附) 卷中十八法持
{ "translations": [ "現代漢語譯本", "八僧柔 同", "十九僧柔 捲上十七曇鸞(Tán Luán) (龍樹附)", "卷第一十九曇鸞 同", "二十曇鸞(五祖傳) 捲上十八道珍", "卷第一廿道珍 同", "廿一道珍", "廿二法像(［考］浩象誤) 捲上十九(止)慧命(Huì Mìng) (法音附)", "卷第一廿一慧命(法音附) 同", "廿三惠命", "卷第一廿二僧崖", "同 廿四僧崖", "卷第一廿三靜靄", "同廿五(止)靜靄", "卷中一慧思(Huì Sī)", "卷第一廿四慧思", "卷中二智顗(Zhì Yǐ)", "卷第一廿五智者大師", "卷中三智舜(Zhì Shùn)", "卷第一廿六智舜", "卷中 卷第一廿七隋文后(尼大明附)", "卷中四智通(Zhì Tōng) (通弟子頂蓋母王氏附)", "卷第一廿八慧通(Huì Tōng) (王氏道慧附)", "卷第一廿九宋滿(Sòng Mǎn)", "卷中五真慧(Zhēn Huì)", "卷第一卅真慧", "卷中六法智(Fǎ Zhì)", "卷第一卅一法智", "卷第一卅二道喻(Dào Yù)", "卷第一卅三洪法師", "卷第一卅四登法師", "卷中七善胄(Shàn Zhòu)", "卷第一卅五善胄", "卷中八法祥(Fǎ Xiáng)", "卷第一卅六法祥", "卷第一卅七張元祥(Zhāng Yuánxiáng)", "卷中九明瞻(Míng Zhān)", "卷中十道綽(Dào Chuò) (道撫附)", "卷中（？）道綽(出於五祖傳)", "卷中十一灌頂(Guàn Dǐng)", "卷中十二道昂(Dào Áng)", "卷中十三智琰(Zhì Yǎn)", "卷中十四神素(Shén Sù)", "卷中十五善導(Shàn Dǎo)", "卷中廿五善導(出於五祖傳)", "卷中廿六善導(出於五祖傳)", "卷中十六功迥(Gōng Jiǒng)", "卷中十七惟岸(Wéi Àn) (小童子附)", "卷中十八法持(Fǎ Chí)" ], "english_translations": [ "English version", "Eight Monks Rou Tong", "Nineteen Monks Rou, Scroll 17, Tan Luan (with Nagarjuna attached)", "Scroll 19, Tan Luan, Same", "Twenty Tan Luan (from the Fifth Patriarch's Biography), Scroll 18, Dao Zhen", "Scroll 20, Dao Zhen, Same", "Twenty-one Dao Zhen", "Twenty-two Dharma Images ([Examination] Hao Xiang Mistake), Scroll 19 (End), Hui Ming (with Dharma Sound attached)", "Scroll 21, Hui Ming (with Dharma Sound attached), Same", "Twenty-three Hui Ming", "Scroll 22, Seng Ya", "Same, Twenty-four Seng Ya", "Scroll 23, Jing Ai", "Same, Twenty-five (End), Jing Ai", "Middle Scroll 1, Hui Si", "Scroll 24, Hui Si", "Middle Scroll 2, Zhi Yi", "Scroll 25, Great Master Zhi Zhe", "Middle Scroll 3, Zhi Shun", "Scroll 26, Zhi Shun", "Middle Scroll, Scroll 27, Empress Sui Wen (with Nun Da Ming attached)", "Middle Scroll 4, Zhi Tong (with Tong's disciple, Crown Mother Wang Shi attached)", "Scroll 28, Hui Tong (with Wang Shi Dao Hui attached)", "Scroll 29, Song Man", "Middle Scroll 5, Zhen Hui", "Scroll 30, Zhen Hui", "Middle Scroll 6, Fa Zhi", "Scroll 31, Fa Zhi", "Scroll 32, Dao Yu", "Scroll 33, Dharma Master Hong", "Scroll 34, Dharma Master Deng", "Middle Scroll 7, Shan Zhou", "Scroll 35, Shan Zhou", "Middle Scroll 8, Fa Xiang", "Scroll 36, Fa Xiang", "Scroll 37, Zhang Yuanxiang", "Middle Scroll 9, Ming Zhan", "Middle Scroll 10, Dao Chuo (with Dao Fu attached)", "Middle Scroll (?), Dao Chuo (from the Fifth Patriarch's Biography)", "Middle Scroll 11, Guan Ding", "Middle Scroll 12, Dao Ang", "Middle Scroll 13, Zhi Yan", "Middle Scroll 14, Shen Su", "Middle Scroll 15, Shan Dao", "Middle Scroll 25, Shan Dao (from the Fifth Patriarch's Biography)", "Middle Scroll 26, Shan Dao (from the Fifth Patriarch's Biography)", "Middle Scroll 16, Gong Jiong", "Middle Scroll 17, Wei An (with Small Child attached)", "Middle Scroll 18, Fa Chi" ] }
卷中十九慧日 卷中廿雄俊 卷下十七雄俊 卷下一承遠 卷下一僧炫(啟芳圓果附) 卷下三僧炫 卷下二辯才 卷下四辯才 卷下三法照 卷第一卅八(止)法照 卷下二法照 卷下四自覺 卷下五自覺 卷下五懷玉 卷下六懷玉 卷下七韋文晉 卷下八李知遙 卷下九鄭牧卿 卷下六齊翰 卷下十齊翰 卷下七神皓 卷下十一神皓 卷下八少康 卷下十二少康(五祖傳) 卷下九知玄 卷下十三知玄 卷下十僧藏 卷下十四僧藏 卷下十五約山翁等三人 卷下十六元子平 卷下十八季祐(張鍾馗附) 卷下十一大行 卷下十九大行 卷下二十凈真 卷下十二惟恭(靈巋附) 卷下廿一惟恭(靈巋附) 卷下十三鴻莒 卷下廿二鴻莒 卷下十四志通 卷下廿三志通 卷下十五紹巖 卷下廿四紹巖 卷下十六守真 卷下廿五守真 卷下十七晤恩 卷下廿六晤恩 卷下廿七智覺(翼贊) 卷下廿八遵式 卷下廿九吳氏(侍女附) 卷下卅黃長史女 卷下卅一(止)王仲回 (正傳五十六人附見十九人) 卷第一(正傳三十八人附見十八人) 中卷(正傳三十三人)（依傳通玄義分記一） 計七十五人 四卷計百九人
【現代漢語翻譯】 現代漢語譯本 卷中十九 慧日 (Huiri) 卷中廿 雄俊 (Xiongjun) 卷下十七 雄俊 (Xiongjun) 卷下一 承遠 (Chengyuan) 卷下一 僧炫 (Sengxuan) (啟芳圓果附) 卷下三 僧炫 (Sengxuan) 卷下二 辯才 (Biancai) 卷下四 辯才 (Biancai) 卷下三 法照 (Fazhao) 卷第一卅八(止) 法照 (Fazhao) 卷下二 法照 (Fazhao) 卷下四 自覺 (Zijue) 卷下五 自覺 (Zijue) 卷下五 懷玉 (Huaiyu) 卷下六 懷玉 (Huaiyu) 卷下七 韋文晉 (Wei Wenjin) 卷下八 李知遙 (Li Zhiyao) 卷下九 鄭牧卿 (Zheng Muqing) 卷下六 齊翰 (Qi Han) 卷下十 齊翰 (Qi Han) 卷下七 神皓 (Shen Hao) 卷下十一 神皓 (Shen Hao) 卷下八 少康 (Shaokang) 卷下十二 少康 (Shaokang) (五祖傳) 卷下九 知玄 (Zhixuan) 卷下十三 知玄 (Zhixuan) 卷下十 僧藏 (Sengzang) 卷下十四 僧藏 (Sengzang) 卷下十五 約山翁等三人 卷下十六 元子平 (Yuan Ziping) 卷下十八 季祐 (Ji You) (張鍾馗附) 卷下十一 大行 (Daxing) 卷下十九 大行 (Daxing) 卷下二十 凈真 (Jingzhen) 卷下十二 惟恭 (Weigong) (靈巋附) 卷下廿一 惟恭 (Weigong) (靈巋附) 卷下十三 鴻莒 (Hongju) 卷下廿二 鴻莒 (Hongju) 卷下十四 志通 (Zhitong) 卷下廿三 志通 (Zhitong) 卷下十五 紹巖 (Shaoyan) 卷下廿四 紹巖 (Shaoyan) 卷下十六 守真 (Shouzhen) 卷下廿五 守真 (Shouzhen) 卷下十七 晤恩 (Wu'en) 卷下廿六 晤恩 (Wu'en) 卷下廿七 智覺 (Zhijue) (翼贊) 卷下廿八 遵式 (Zunshi) 卷下廿九 吳氏 (Wushi) (侍女附) 卷下卅 黃長史女 卷下卅一(止) 王仲回 (Wang Zhonghui) (正傳五十六人附見十九人) 卷第一(正傳三十八人附見十八人) 中卷(正傳三十三人)（依傳通玄義分記一） 計七十五人 四卷計百九人
【English Translation】 English version Volume Middle Nineteen Huiri (慧日, Name of a monk) Volume Middle Twenty Xiongjun (雄俊, Name of a monk) Volume Lower Seventeen Xiongjun (雄俊, Name of a monk) Volume Lower One Chengyuan (承遠, Name of a monk) Volume Lower One Sengxuan (僧炫, Name of a monk) (with Qifang Yuanguo) Volume Lower Three Sengxuan (僧炫, Name of a monk) Volume Lower Two Biancai (辯才, Eloquence/Name of a monk) Volume Lower Four Biancai (辯才, Eloquence/Name of a monk) Volume Lower Three Fazhao (法照, Name of a monk) Volume One Thirty-Eight (End) Fazhao (法照, Name of a monk) Volume Lower Two Fazhao (法照, Name of a monk) Volume Lower Four Zijue (自覺, Self-Awareness/Name of a monk) Volume Lower Five Zijue (自覺, Self-Awareness/Name of a monk) Volume Lower Five Huaiyu (懷玉, Name of a monk) Volume Lower Six Huaiyu (懷玉, Name of a monk) Volume Lower Seven Wei Wenjin (韋文晉, Name of a person) Volume Lower Eight Li Zhiyao (李知遙, Name of a person) Volume Lower Nine Zheng Muqing (鄭牧卿, Name of a person) Volume Lower Six Qi Han (齊翰, Name of a person) Volume Lower Ten Qi Han (齊翰, Name of a person) Volume Lower Seven Shen Hao (神皓, Name of a person) Volume Lower Eleven Shen Hao (神皓, Name of a person) Volume Lower Eight Shaokang (少康, Name of a monk) Volume Lower Twelve Shaokang (少康, Name of a monk) (Fifth Patriarch's Biography) Volume Lower Nine Zhixuan (知玄, Name of a monk) Volume Lower Thirteen Zhixuan (知玄, Name of a monk) Volume Lower Ten Sengzang (僧藏, Name of a monk) Volume Lower Fourteen Sengzang (僧藏, Name of a monk) Volume Lower Fifteen Old Man Yue Shan and Three Others Volume Lower Sixteen Yuan Ziping (元子平, Name of a person) Volume Lower Eighteen Ji You (季祐, Name of a person) (with Zhang Zhongkui) Volume Lower Eleven Daxing (大行, Great Practice/Name of a monk) Volume Lower Nineteen Daxing (大行, Great Practice/Name of a monk) Volume Lower Twenty Jingzhen (凈真, Pure Truth/Name of a monk) Volume Lower Twelve Weigong (惟恭, Name of a monk) (with Lingkui) Volume Lower Twenty-One Weigong (惟恭, Name of a monk) (with Lingkui) Volume Lower Thirteen Hongju (鴻莒, Name of a person) Volume Lower Twenty-Two Hongju (鴻莒, Name of a person) Volume Lower Fourteen Zhitong (志通, Name of a monk) Volume Lower Twenty-Three Zhitong (志通, Name of a monk) Volume Lower Fifteen Shaoyan (紹巖, Name of a monk) Volume Lower Twenty-Four Shaoyan (紹巖, Name of a monk) Volume Lower Sixteen Shouzhen (守真, Guarding Truth/Name of a monk) Volume Lower Twenty-Five Shouzhen (守真, Guarding Truth/Name of a monk) Volume Lower Seventeen Wu'en (晤恩, Meeting Grace/Name of a monk) Volume Lower Twenty-Six Wu'en (晤恩, Meeting Grace/Name of a monk) Volume Lower Twenty-Seven Zhijue (智覺, Wisdom Awareness) (Yizan) Volume Lower Twenty-Eight Zunshi (遵式, Name of a monk) Volume Lower Twenty-Nine Wushi (吳氏, Surname Wu) (Attached: Maidservant) Volume Lower Thirty Daughter of Huang Changshi Volume Lower Thirty-One (End) Wang Zhonghui (王仲回) (56 Proper Biographies, 19 Attached) Volume One (38 Proper Biographies, 18 Attached) Middle Volume (33 Proper Biographies) (According to the Transmission of Profound Meaning, Section 1) Total: 75 people. Four Volumes: Total 109 people.
下卷(正傳卅一人附見八人) 三卷計百十五人
【現代漢語翻譯】 現代漢語譯本： 下卷（正傳三十一人，附見八人），三卷合計一百一十五人。
【English Translation】 English version: Volume Two (biographies of 31 individuals, with brief mentions of 8 others), totaling 115 individuals across three volumes.