X78n1547_諸上善人詠
卍新續藏第 78 冊 No. 1547 諸上善人詠
諸上善人詠目次文殊師利菩薩(一)普賢菩薩(二)普慧菩薩(三)天親菩薩(四)馬鳴菩薩(五)龍樹菩薩(六)五通菩薩(七)廬山慧遠法師(八)慧持法師(九)道珍法師(十)曇鸞法師(十一)南嶽思大禪師(十二)慧命禪師(十三)靜靄禪師(十四)僧崖禪師(十五)天臺智者大師(十六)道喻禪師(十七)洪法師(十八)登法師(十九)道綽禪師(二十)善導和尚(二十一)法照禪師(二十二)少康法師(二十三)慈恩窺基法師(二十四)懷玉禪師(二十五)英法師(二十六)衍法師(二十七)僧惟岸(二十八)僧惟恭(二十九)懷感法師(三十)智廉上人(三十一)藏禪師(三十二)僧曇鑒(三十三)大行禪師(三十四)道昂法師(三十五)集維那(三十六)憲章法師(三十七)僧志通(三十八)僧法智(三十九)僧雄俊(四十)僧自覺(四十一)永明智覺禪師(四十二)四明法智法師(四十三)慈雲遵式法師(四十四)昭慶省常法師(四十五)靈芝元照律師(四十六)龍井元凈法師(四十七)孤山智圓法師(四十八)天衣義懷禪師(四十九)圓照宗本禪師(五十)黃龍悟新禪師(五十一)大通善本禪師(五十二)長蘆宗賾禪師(五
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 78 冊 No. 1547 諸上善人詠
諸上善人詠目次：文殊師利菩薩(Manjusri Bodhisattva) (一)，普賢菩薩(Samantabhadra Bodhisattva) (二)，普慧菩薩(Sarvapunya Bodhisattva) (三)，天親菩薩(Vasubandhu Bodhisattva) (四)，馬鳴菩薩(Asvaghosa Bodhisattva) (五)，龍樹菩薩(Nagarjuna Bodhisattva) (六)，五通菩薩(Pancabhijna Bodhisattva) (七)，廬山慧遠法師(Huiyuan) (八)，慧持法師(Huichi) (九)，道珍法師(Daozhen) (十)，曇鸞法師(Tanluan) (十一)，南嶽思大禪師(Hui Si) (十二)，慧命禪師(Huiming) (十三)，靜靄禪師(Jingai) (十四)，僧崖禪師(Sengyai) (十五)，天臺智者大師(Zhiyi) (十六)，道喻禪師(Daoyu) (十七)，洪法師(Hong) (十八)，登法師(Deng) (十九)，道綽禪師(Daochuo) (二十)，善導和尚(Shandao) (二十一)，法照禪師(Fazhao) (二十二)，少康法師(Shaokang) (二十三)，慈恩窺基法師(Kuiji) (二十四)，懷玉禪師(Huaiyu) (二十五)，英法師(Ying) (二十六)，衍法師(Yan) (二十七)，僧惟岸(Seng Weian) (二十八)，僧惟恭(Seng Weigong) (二十九)，懷感法師(Huaigan) (三十)，智廉上人(Zhilian) (三十一)，藏禪師(Zang) (三十二)，僧曇鑒(Seng Tanjian) (三十三)，大行禪師(Dahang) (三十四)，道昂法師(Daoang) (三十五)，集維那(Ji Weina) (三十六)，法師 () (三十七)，僧志通(Seng Zhitong) (三十八)，僧法智(Seng Fazhi) (三十九)，僧雄俊(Seng Xiongjuan) (四十)，僧自覺(Seng Zijue) (四十一)，永明智覺禪師(Yongming Zhijue) (四十二)，四明法智法師(Siming Fazhi) (四十三)，慈雲遵式法師(Ciyun Zunshi) (四十四)，昭慶省常法師(Zhaoqing Xingchang) (四十五)，靈芝元照律師(Lingzhi Yuanzhao) (四十六)，龍井元凈法師(Longjing Yuanjing) (四十七)，孤山智圓法師(Gushan Zhiyuan) (四十八)，天衣義懷禪師(Tianyi Yihuai) (四十九)，圓照宗本禪師(Yuanzhao Zongben) (五十)，黃龍悟新禪師(Huanglong Wuxin) (五十一)，大通善本禪師(Datong Shanben) (五十二)，長蘆宗賾禪師(Changlu Zongze) (五十三)
【English Translation】 English version 卍 Continued Tripitaka, Volume 78, No. 1547: Verses in Praise of Various Superior Individuals
Table of Contents of Verses in Praise of Various Superior Individuals: Manjusri Bodhisattva (1), Samantabhadra Bodhisattva (2), Sarvapunya Bodhisattva (3), Vasubandhu Bodhisattva (4), Asvaghosa Bodhisattva (5), Nagarjuna Bodhisattva (6), Pancabhijna Bodhisattva (7), Dharma Master Huiyuan of Mount Lu (8), Dharma Master Huichi (9), Dharma Master Daozhen (10), Dharma Master Tanluan (11), Great Dhyana Master Hui Si of Mount Nan (12), Dhyana Master Huiming (13), Dhyana Master Jingai (14), Dhyana Master Sengyai (15), Great Master Zhiyi of Tiantai (16), Dhyana Master Daoyu (17), Dharma Master Hong (18), Dharma Master Deng (19), Dhyana Master Daochuo (20), Venerable Shandao (21), Dhyana Master Fazhao (22), Dharma Master Shaokang (23), Dharma Master Kuiji of Ci'en (24), Dhyana Master Huaiyu (25), Dharma Master Ying (26), Dharma Master Yan (27), Monk Weian (28), Monk Weigong (29), Dharma Master Huaigan (30), Superior Zhilian (31), Dhyana Master Zang (32), Monk Tanjian (33), Dhyana Master Dahang (34), Dharma Master Daoang (35), Disciplinarian Ji (36), Dharma Master (**) (37), Monk Zhitong (38), Monk Fazhi (39), Monk Xiongjuan (40), Monk Zijue (41), Dhyana Master Yongming Zhijue (42), Dharma Master Siming Fazhi (43), Dharma Master Ciyun Zunshi (44), Dharma Master Zhaoqing Xingchang (45), Vinaya Master Lingzhi Yuanzhao (46), Dharma Master Longjing Yuanjing (47), Dharma Master Gushan Zhiyuan (48), Dhyana Master Tianyi Yihuai (49), Dhyana Master Yuanzhao Zongben (50), Dhyana Master Huanglong Wuxin (51), Dhyana Master Datong Shanben (52), Dhyana Master Changlu Zongze (53)
十三)真歇清了禪師(五十四)慈受懷深禪師(五十五)白蓮咸教主(五十六)晦庵慧明法師(五十七)樝庵有嚴法師(五十八)桐江擇瑛法師(五十九)喻彌陀(六十)石芝宗曉法師(六十一)慈照宗主(六十二)憂曇宗主(六十三)寂堂師元禪師(六十四)天目中峰和尚(六十五)玉岡蒙潤法師(六十六)云屋善住和尚(六十七)天如惟則禪師(六十八)旨觀主(六十九)西齋梵琦禪師(七十)二沙彌(七十一)尼大明(七十二)尼凈真(七十三)尼悟性(七十四)烏場國王(七十五)宋世子(七十六)劉遺民(七十七)張杭學士(七十八)庾詵居士(七十九)宋滿(八十)黃打鐵(八十一)汾陽老人(八十二)張馗(八十三)韋文晉觀察使(八十四)元子平(八十五)房翥(八十六)張善和(八十七)柳宗元刺史(八十八)白居易少傳(八十九)文潞公(九十)蘇文忠公(九十一)楊杰提荊(九十二)王古侍郎(九十三)馬玕侍郎(九十四)江公望司諫(九十五)馮揖給事(九十六)王以寧待制(九十七)王日休上舍(九十八)晁悗之待制(九十九)陳瓘待制百鐘離少師(百一)王仲回司士(百二)胡闉宣義(百三)王闐(百四)孫如圭(百五)季秉御藥(百六)金𠁗(百七)張綸總管(百八)閻邦榮承務(百
【現代漢語翻譯】 現代漢語譯本 十三) 真歇清了禪師 (Zhenxie Qingliao Chanshi，禪師名號) 十四) 慈受懷深禪師 (Cishou Huishen Chanshi，禪師名號) 十五) 白蓮咸教主 (Bailian Xian Jiaozhu，教主名號) 十六) 晦庵慧明法師 (Hui'an Huiming Fashi，法師名號) 十七) 樝庵有嚴法師 (Zha'an Youyan Fashi，法師名號) 十八) 桐江擇瑛法師 (Tongjiang Ze Ying Fashi，法師名號) 十九) 喻彌陀 (Yu Mituo，人名，指唸誦阿彌陀佛) 二十) 石芝宗曉法師 (Shizhi Zongxiao Fashi，法師名號) 二十一) 慈照宗主 (Cizhao Zongzhu，宗主名號) 二十二) 憂曇宗主 (You Tan Zongzhu，宗主名號) 二十三) 寂堂師元禪師 (Jitang Shiyuan Chanshi，禪師名號) 二十四) 天目中峰和尚 (Tianmu Zhongfeng Heshang，和尚名號) 二十五) 玉岡蒙潤法師 (Yugang Mengrun Fashi，法師名號) 二十六) 云屋善住和尚 (Yunwu Shanzhu Heshang，和尚名號) 二十七) 天如惟則禪師 (Tianru Weize Chanshi，禪師名號) 二十八) 旨觀主 (Zhi Guanzhu，觀主名號) 二十九) 西齋梵琦禪師 (Xizhai Fanqi Chanshi，禪師名號) 三十) 二沙彌 (Er Shami，兩個沙彌) 三十一) 尼大明 (Ni Daming，比丘尼，法號大明) 三十二) 尼凈真 (Ni Jingzhen，比丘尼，法號凈真) 三十三) 尼悟性 (Ni Wuxing，比丘尼，法號悟性) 三十四) 烏場國王 (Wuchang Guowang，國王名號) 三十五) 宋世子 (Song Shizi，宋朝的世子) 三十六) 劉遺民 (Liu Yimin，人名) 三十七) 張杭學士 (Zhang Hang Xueshi，學士名號) 三十八) 庾詵居士 (Yu Shen Jushi，居士名號) 三十九) 宋滿 (Song Man，人名) 四十) 黃打鐵 (Huang Datie，人名，以打鐵為業) 四十一) 汾陽老人 (Fenyang Laoren，人名) 四十二) 張馗 (Zhang Kui，人名) 四十三) 韋文晉觀察使 (Wei Wenjin Guanchashi，官職名號) 四十四) 元子平 (Yuan Ziping，人名) 四十五) 房翥 (Fang Zhu，人名) 四十六) 張善和 (Zhang Shanhe，人名) 四十七) 柳宗元刺史 (Liu Zongyuan Cishi，官職名號) 四十八) 白居易少傳 (Bai Juyi Shaochuan，官職名號) 四十九) 文潞公 (Wen Lugong，人名) 五十) 蘇文忠公 (Su Wenzhonggong，人名) 五十一) 楊杰提荊 (Yang Jie Tijing，官職名號) 五十二) 王古侍郎 (Wang Gu Shilang，官職名號) 五十三) 馬玕侍郎 (Ma Gan Shilang，官職名號) 五十四) 江公望司諫 (Jiang Gongwang Sijian，官職名號) 五十五) 馮揖給事 (Feng Yi Jishi，官職名號) 五十六) 王以寧待制 (Wang Yining Daizhi，官職名號) 五十七) 王日休上舍 (Wang Rixiu Shangshe，官職名號) 五十八) 晁悗之待制 (Chao Manzhi Daizhi，官職名號) 五十九) 陳瓘待制 (Chen Guan Daizhi，官職名號) 六十) 鐘離少師 (Zhongli Shaoshi，官職名號) 六十一) 王仲回司士 (Wang Zhonghui Sishi，官職名號) 六十二) 胡闉宣義 (Hu Yin Xuanyi，官職名號) 六十三) 王闐 (Wang Tian，人名) 六十四) 孫如圭 (Sun Rugui，人名) 六十五) 季秉御藥 (Ji Bing Yuyao，官職名號) 六十六) 金𠁗 (Jin Jian，人名) 六十七) 張綸總管 (Zhang Lun Zongguan，官職名號) 六十八) 閻邦榮承務 (Yan Bangrong Chengwu，官職名號)
English version Thirteen) Zen Master Zhenxie Qingliao (Zhenxie Qingliao Chanshi, Zen Master's title) Fourteen) Zen Master Cishou Huishen (Cishou Huishen Chanshi, Zen Master's title) Fifteen) Leader Bailian Xian (Bailian Xian Jiaozhu, Leader's title) Sixteen) Dharma Master Hui'an Huiming (Hui'an Huiming Fashi, Dharma Master's title) Seventeen) Dharma Master Zha'an Youyan (Zha'an Youyan Fashi, Dharma Master's title) Eighteen) Dharma Master Tongjiang Ze Ying (Tongjiang Ze Ying Fashi, Dharma Master's title) Nineteen) Yu Mituo (Yu Mituo, person's name, referring to reciting Amitabha Buddha) Twenty) Dharma Master Shizhi Zongxiao (Shizhi Zongxiao Fashi, Dharma Master's title) Twenty-one) Abbot Cizhao (Cizhao Zongzhu, Abbot's title) Twenty-two) Abbot You Tan (You Tan Zongzhu, Abbot's title) Twenty-three) Zen Master Jitang Shiyuan (Jitang Shiyuan Chanshi, Zen Master's title) Twenty-four) Monk Tianmu Zhongfeng (Tianmu Zhongfeng Heshang, Monk's title) Twenty-five) Dharma Master Yugang Mengrun (Yugang Mengrun Fashi, Dharma Master's title) Twenty-six) Monk Yunwu Shanzhu (Yunwu Shanzhu Heshang, Monk's title) Twenty-seven) Zen Master Tianru Weize (Tianru Weize Chanshi, Zen Master's title) Twenty-eight) Abbot Zhiguan (Zhi Guanzhu, Abbot's title) Twenty-nine) Zen Master Xizhai Fanqi (Xizhai Fanqi Chanshi, Zen Master's title) Thirty) Two Shami (Er Shami, two novice monks) Thirty-one) Nun Daming (Ni Daming, Bhikkhuni, Dharma name Daming) Thirty-two) Nun Jingzhen (Ni Jingzhen, Bhikkhuni, Dharma name Jingzhen) Thirty-three) Nun Wuxing (Ni Wuxing, Bhikkhuni, Dharma name Wuxing) Thirty-four) King Wuchang (Wuchang Guowang, King's title) Thirty-five) Prince Song (Song Shizi, Prince of the Song Dynasty) Thirty-six) Liu Yimin (Liu Yimin, person's name) Thirty-seven) Academician Zhang Hang (Zhang Hang Xueshi, Academician's title) Thirty-eight) Layman Yu Shen (Yu Shen Jushi, Layman's title) Thirty-nine) Song Man (Song Man, person's name) Forty) Huang Datie (Huang Datie, person's name, blacksmith by trade) Forty-one) Old Man Fenyang (Fenyang Laoren, person's name) Forty-two) Zhang Kui (Zhang Kui, person's name) Forty-three) Inspector Wei Wenjin (Wei Wenjin Guanchashi, Official title) Forty-four) Yuan Ziping (Yuan Ziping, person's name) Forty-five) Fang Zhu (Fang Zhu, person's name) Forty-six) Zhang Shanhe (Zhang Shanhe, person's name) Forty-seven) Prefect Liu Zongyuan (Liu Zongyuan Cishi, Official title) Forty-eight) Junior Compiler Bai Juyi (Bai Juyi Shaochuan, Official title) Forty-nine) Duke Wen Lu (Wen Lugong, person's name) Fifty) Duke Su Wenzhong (Su Wenzhonggong, person's name) Fifty-one) Yang Jie Tijing (Yang Jie Tijing, Official title) Fifty-two) Vice Minister Wang Gu (Wang Gu Shilang, Official title) Fifty-three) Vice Minister Ma Gan (Ma Gan Shilang, Official title) Fifty-four) Censor Jiang Gongwang (Jiang Gongwang Sijian, Official title) Fifty-five) Attendant Feng Yi (Feng Yi Jishi, Official title) Fifty-six) Academician Wang Yining (Wang Yining Daizhi, Official title) Fifty-seven) Scholar Wang Rixiu (Wang Rixiu Shangshe, Official title) Fifty-eight) Academician Chao Manzhi (Chao Manzhi Daizhi, Official title) Fifty-nine) Academician Chen Guan (Chen Guan Daizhi, Official title) Sixty) Junior Preceptor Zhongli (Zhongli Shaoshi, Official title) Sixty-one) Officer Wang Zhonghui (Wang Zhonghui Sishi, Official title) Sixty-two) Xuanyi Hu Yin (Hu Yin Xuanyi, Official title) Sixty-three) Wang Tian (Wang Tian, person's name) Sixty-four) Sun Rugui (Sun Rugui, person's name) Sixty-five) Imperial Physician Ji Bing (Ji Bing Yuyao, Official title) Sixty-six) Jin Jian (Jin Jian, person's name) Sixty-seven) Director Zhang Lun (Zhang Lun Zongguan, Official title) Sixty-eight) Clerk Yan Bangrong (Yan Bangrong Chengwu, Official title)
【English Translation】 English translation line 1 English translation line 2
九)王哀朝散(百十)吳子章(百十一)何曇跡(百十二)韋提希夫人(百十三)隨皇后(百十四)上黨姚婆(百十五)荊王夫人(百十六)姚行婆(百十七)廣平夫人(百十八)朱氏如一(百十九)黃長史女(百二十)李氏十四娘(百二十一)陶氏十六娘(百二十二)
No. 1547
諸上善人詠
吳郡沙門 道衍
文殊師利菩薩(第一)
智德巍巍七佛師 金猊為座六銖衣 因中曾受迦文記 報盡還從凈土歸
梵語文殊師利。此云妙德。乃過去七佛之師。釋迦會中示菩薩形。助揚聖化。居眾菩薩之首。又稱法王子。觀佛三昧經佛記文殊當生極樂世界。文殊發願經偈云。愿我命終時。滅除諸障礙。面見彌陀佛。往生安樂剎。生彼佛國已。成滿諸大愿。阿彌陀如來。現前授我記。文殊為過去七佛之師。本來是佛。然其發廣大愿求生極樂者。龍樹論云。八十翁之舞。為教兒孫故也。
普賢菩薩(第二)
同體悲興出世間 愿深如海行如山 一毛孔里經塵剎 猶往西方見聖顏
普賢亦云遍吉。在華嚴逝多林末會發十大愿。普為法界眾生臨命終時同生極樂。偈曰。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎。我既往生彼國已
【現代漢語翻譯】 現代漢語譯本 九) 王哀朝散(百十)：王哀，官名朝散大夫。 吳子章(百十一)：人名。 何曇跡(百十二)：人名。 韋提希夫人(百十三)：韋提希王后，阿阇世王的母親，因祈求佛陀而得見極樂世界。 隨皇后(百十四)：人名，皇后。 上黨姚婆(百十五)：上黨地區的姚姓老婦。 荊王夫人(百十六)：荊王的夫人。 姚行婆(百十七)：姚姓的行婆，一種職業婦女，類似於媒婆或巫婆。 廣平夫人(百十八)：廣平的夫人。 朱氏如一(百十九)：朱姓女子，名如一。 黃長史女(百二十)：黃長史的女兒。 李氏十四娘(百二十一)：李姓人家的十四女兒。 陶氏十六娘(百二十二)：陶姓人家的十六女兒。
No. 1547
諸上善人詠
吳郡沙門 道衍
文殊師利菩薩(第一)：文殊師利菩薩，智慧的象徵。
智德巍巍七佛師，金猊為座六銖衣 因中曾受迦文記，報盡還從凈土歸
梵語文殊師利。此云妙德。乃過去七佛之師。釋迦會中示菩薩形。助揚聖化。居眾菩薩之首。又稱法王子。觀佛三昧經佛記文殊當生極樂世界。文殊發願經偈云。愿我命終時。滅除諸障礙。面見彌陀佛。往生安樂剎。生彼佛國已。成滿諸大愿。阿彌陀如來。現前授我記。文殊為過去七佛之師。本來是佛。然其發廣大愿求生極樂者。龍樹論云。八十翁之舞。為教兒孫故也。
普賢菩薩(第二)：普賢菩薩，代表菩薩的行愿。
同體悲興出世間，愿深如海行如山 一毛孔里經塵剎，猶往西方見聖顏
普賢亦云遍吉。在華嚴逝多林末會發十大愿。普為法界眾生臨命終時同生極樂。偈曰。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎。我既往生彼國已
【English Translation】 English version 9) Wang Ai Chao San (Hundred and Tenth): Wang Ai, official title Chao San Da Fu (朝散大夫). Wu Zizhang (Hundred and Eleventh): A personal name. He Tanji (Hundred and Twelfth): A personal name. Lady Videhi (Hundred and Thirteenth): Queen Videhi, mother of King Ajatasattu, who saw the Pure Land after praying to the Buddha. Empress Sui (Hundred and Fourteenth): A personal name, an empress. Old Woman Yao of Shangdang (Hundred and Fifteenth): An old woman surnamed Yao from the Shangdang region. Lady of the King of Jing (Hundred and Sixteenth): The wife of the King of Jing. Yao Xing Po (Hundred and Seventeenth): Xing Po surnamed Yao, a professional woman, similar to a matchmaker or sorceress. Lady of Guangping (Hundred and Eighteenth): The wife of Guangping. Zhu Shi Ruyi (Hundred and Nineteenth): A woman surnamed Zhu, named Ruyi. Daughter of Huang Changshi (Hundred and Twentieth): The daughter of Huang Changshi. Fourteenth Daughter of the Li Family (Hundred and Twenty-first): The fourteenth daughter of the Li family. Sixteenth Daughter of the Tao Family (Hundred and Twenty-second): The sixteenth daughter of the Tao family.
No. 1547
Eulogies of Various Virtuous People
Shramana Daoyan of Wu Commandery
Manjushri Bodhisattva (First): Manjushri Bodhisattva, the symbol of wisdom.
His wisdom and virtue are lofty, a teacher of the Seven Buddhas, A golden lion serves as his seat, and he wears a six-kasaya robe. In the past, he received the prediction from Shakyamuni, When his karmic reward is exhausted, he will return from the Pure Land.
The Sanskrit name is Manjushri. This translates to 'Wonderful Virtue'. He was the teacher of the past seven Buddhas. In Shakyamuni's assembly, he manifested as a Bodhisattva to assist in propagating the sacred teachings. He is at the head of all Bodhisattvas and is also called the Dharma Prince. The Sutra of Contemplating the Buddha Samadhi records that the Buddha predicted that Manjushri would be born in the Land of Ultimate Bliss. The verse in the Manjushri Vow Sutra says: 'May I, when my life ends, eliminate all obstacles, see Amitabha Buddha face to face, and be reborn in the Land of Bliss. Having been born in that Buddha-land, may I fulfill all great vows. May Amitabha Tathagata bestow upon me a prediction.' Manjushri was the teacher of the past seven Buddhas and was originally a Buddha. However, he made vast vows to seek rebirth in the Land of Ultimate Bliss. As Nagarjuna's Treatise says, 'An eighty-year-old man dances to teach his grandchildren.'
Samantabhadra Bodhisattva (Second): Samantabhadra Bodhisattva, representing the vows and practices of Bodhisattvas.
With compassion arising from the same essence, he appears in the world, His vows are as deep as the sea, and his practice is like a mountain. Passing through countless lands in a single pore, He still goes to the West to see the sacred countenance.
Samantabhadra is also called Universal Virtue. In the final assembly at Jetavana in the Avatamsaka Sutra, he made ten great vows. He universally wishes that all beings in the Dharma Realm will be reborn in the Land of Ultimate Bliss at the end of their lives. The verse says: 'May I, when I am about to die, eliminate all obstacles, see that Buddha Amitabha face to face, and immediately be reborn in the Land of Bliss. Once I am reborn in that country'
。現前成就此大愿。一切圓滿盡無餘。利樂一切眾生界。大心菩薩雖妙悟本明。頓同諸聖。然猶力用未充。未及如來出現普利眾生。故依極樂世界親近彌陀。蒙彼授記。方能化身無數普利一切眾生界也。
普慧菩薩(第三)
善哉遍吉是伊兄 塵劫之前覺道成 悲願度生無有盡 葦江會裡亦彰名
普慧。普賢弟也。其行愿有同於兄。長蘆賾禪師集萬人唸佛。建蓮花勝會。親感二大菩薩預會證明。此說具載禪師傳云。
天親菩薩(第四)
三昧圓成道外降 論明唯識世無雙 不惟白日昇兜率 又欲超生向樂邦
天親菩薩。北天竺人也。多造論。有唯識．金剛般若等。雖升兜率內院親近彌勒。然著無量壽論。有求生凈土偈及五門修法。若人依此力行。超往極樂有何疑乎。
馬鳴菩薩(第五)
通宗造論貴全成 繫念彌陀甚發明 五濁眾生能起信 定超樂國證無生
馬鳴菩薩。西天第十二祖也。嘗著起信論。發明繫念西方。最為切要。菩薩三賢位滿。已入初地。如佛記龍樹住于初地生凈土等也。
龍樹菩薩(第六)
妙用無方顯大中 論成能破有無宗 釋尊昔日曾懸記 極樂真歸始奏功
龍樹菩薩。第十四祖也。南天竺人。受
【現代漢語翻譯】 現代漢語譯本：現在就能成就這個大愿，一切圓滿沒有絲毫遺漏，利益安樂一切眾生界。大心菩薩雖然巧妙地領悟了本有的光明，立刻與諸聖賢相同，然而他們的力量和作用還不夠充分，還不能像如來佛那樣出現並普遍利益眾生。所以他們依止極樂世界，親近阿彌陀佛（Amitabha），蒙受他的授記，才能化身無數，普遍利益一切眾生界。
普慧菩薩（第三）
善哉遍吉是伊兄，塵劫之前覺道成，悲願度生無有盡，葦江會裡亦彰名。
普慧（Pu Hui），是普賢（Pu Xian）菩薩的弟弟。他的行愿與普賢菩薩相同。長蘆賾禪師（Changlu Ze Chanshi）召集萬人唸佛，建立了蓮花勝會，親自感應到兩位大菩薩前來參加並證明。這個說法詳細記載在禪師的傳記中。
天親菩薩（第四）
三昧圓成道外降，論明唯識世無雙，不惟白日昇兜率，又欲超生向樂邦。
天親菩薩（Tianqin Pusa），是北天竺人。他創作了很多論著，有《唯識論》、《金剛般若論》等。雖然他升到兜率內院親近彌勒菩薩（Maitreya），但他還著有《無量壽論》，其中有求生凈土的偈頌以及五門修法。如果有人依照這些努力修行，超生到極樂世界有什麼可懷疑的呢？
馬鳴菩薩（第五）
通宗造論貴全成，繫念彌陀甚發明，五濁眾生能起信，定超樂國證無生。
馬鳴菩薩（Maming Pusa），是西天第十二祖。他曾經著有《起信論》，闡明繫念西方凈土最為重要。菩薩的三賢位已經圓滿，進入了初地。如同佛陀記述龍樹菩薩（Longshu Pusa）住在初地並往生凈土一樣。
龍樹菩薩（第六）
妙用無方顯大中，論成能破有無宗，釋尊昔日曾懸記，極樂真歸始奏功。
龍樹菩薩（Longshu Pusa），是第十四祖。他是南天竺人。
【English Translation】 English version: Now, one can achieve this great vow, with everything perfectly complete and nothing left out, benefiting and bringing joy to all realms of sentient beings. Although Bodhisattvas (Da Xin Pusa) with great minds subtly realize their inherent luminosity and immediately become the same as all the sages, their power and function are not yet sufficient to appear and universally benefit sentient beings like the Tathagata (Tathagata). Therefore, they rely on the Pure Land of Ultimate Bliss (Sukhavati), draw near to Amitabha Buddha (Amitabha), and receive his prediction, so that they can transform into countless forms and universally benefit all realms of sentient beings.
Bodhisattva Pu Hui (Third)
'Excellent, Samantabhadra's brother, awakened to the path before countless kalpas, his vows of compassion to liberate beings are endless, his name is also manifested in the Reed River Assembly.'
Pu Hui (Pu Hui) is the younger brother of Bodhisattva Samantabhadra (Pu Xian). His practices and vows are the same as those of his brother. Chan Master Changlu Ze (Changlu Ze Chanshi) gathered ten thousand people to recite the Buddha's name and established the Lotus Flower Assembly, personally sensing the presence and witnessing of the two great Bodhisattvas. This account is detailed in the Chan Master's biography.
Bodhisattva Vasubandhu (Fourth)
'Samadhi is perfectly accomplished, descending beyond the path, his treatises clarify the only consciousness, unparalleled in the world, not only ascending to Tushita Palace in broad daylight, but also desiring to be reborn in the Land of Bliss.'
Bodhisattva Vasubandhu (Tianqin Pusa) was from North India. He composed many treatises, including the 'Treatise on Consciousness-Only' (Vijnaptimatrata) and the 'Diamond Prajna Sutra'. Although he ascended to the inner court of Tushita Palace to be near Maitreya Bodhisattva (Maitreya), he also wrote the 'Treatise on the Infinite Life Sutra', which includes verses seeking rebirth in the Pure Land and the five methods of practice. If one diligently practices according to these, what doubt is there about being reborn in the Land of Ultimate Bliss?
Bodhisattva Asvaghosa (Fifth)
'Mastering the teachings and creating treatises, valuing complete accomplishment, focusing the mind on Amitabha is greatly illuminating, if sentient beings in the five turbidities can arise faith, they will certainly transcend to the Land of Bliss and realize non-birth.'
Bodhisattva Asvaghosa (Maming Pusa) was the twelfth patriarch of the Western Lands. He once wrote the 'Awakening of Faith Treatise', explaining that focusing the mind on the Western Pure Land is most essential. The Bodhisattva's three stages of sagehood are complete, and he has entered the first ground. It is like the Buddha's record of Nagarjuna Bodhisattva (Longshu Pusa) residing in the first ground and being born in the Pure Land.
Bodhisattva Nagarjuna (Sixth)
'Wonderful function without limit, manifesting the great middle way, the treatise accomplished can break the schools of existence and non-existence, Shakyamuni Buddha (Shakyamuni) once predicted in the past, the true return to the Land of Ultimate Bliss begins to achieve success.'
Bodhisattva Nagarjuna (Longshu Pusa) was the fourteenth patriarch. He was from South India.
具後於九旬中誦通三藏。深入法忍。造中觀論．智度論．十住毗婆沙等。多贊西方。勸人唸佛。有偈云。若人愿作佛。心念阿彌陀。即得為現身。故我歸命禮。若人慾疾得。不退轉地者。應以恭敬心。執持稱名號。若人種善根。疑則華不開。信心清凈者。花開即見佛。大乘菩薩尚欲求生。故世尊懸記。具縛凡夫何所恃而不信哉。
五通菩薩(第七)
度生無盡積功多 遙往西方請佛陀 五十大心隨聖像 丹青從此遍娑婆
五通菩薩。天竺雞頭摩寺僧也。往安樂世界請阿彌陀佛陳雲。娑婆眾生。愿生凈土。無佛形儀。請垂降許。佛言。汝且前去。尋當現彼。及五通還。聖儀已至。一佛五十菩薩各坐蓮華。在樹葉下。五通取葉所在。圖寫流佈。后以丹青摸遍於娑婆界也。載在南山律師歷代三寶感通錄。
廬山慧遠法師(第八)
不出廬山種白蓮 開壇立社集群賢 聖容三睹金池上 知與彌陀大有緣
東晉慧遠法師。俗賈氏。雁門人。學通儒老。年二十餘見道安法師。因聽講般若。豁然開悟曰。九流異儀皆糠秕耳。后入廬山。刺史桓伊創東林居焉。影不出山者三十年。每送客以虎溪為界。時劉遺民．雷次宗等一十八人依遠遊止。拉一百二十三人為蓮社。遠於凈土六時禮誦。精
【現代漢語翻譯】 現代漢語譯本： 具後於九旬中誦通三藏（佛教經典總稱）。深入法忍（對佛法的深刻理解和接受）。造《中觀論》、《智度論》、《十住毗婆沙》等。多次讚揚西方極樂世界，勸人唸佛。有偈語說：『若人愿作佛，心念阿彌陀（西方極樂世界的教主）。即得為現身，故我歸命禮。』『若人慾疾得，不退轉地者，應以恭敬心，執持稱名號。』『若人種善根，疑則華不開，信心清凈者，花開即見佛。』大乘菩薩尚且想要往生西方極樂世界，所以世尊（釋迦牟尼佛）預先記述說，具縛凡夫（指被各種煩惱束縛的凡人）還有什麼可以倚仗而不相信呢？ 五通菩薩（第七） 度化眾生沒有窮盡積累功德眾多，遙遠地前往西方極樂世界請佛陀。 五十大愿之心跟隨聖像，丹青畫像從此遍佈娑婆世界（指我們所居住的這個世界）。 五通菩薩，是天竺（古代印度）雞頭摩寺的僧人。前往安樂世界（西方極樂世界的別稱）請阿彌陀佛陳述說：『娑婆世界的眾生，希望往生凈土，但沒有佛的形象可以瞻仰，請您慈悲降臨應允。』佛說：『你且先回去，我很快就會在那裡顯現。』等到五通菩薩返回后，佛的聖像已經到了，一佛五十菩薩各自坐在蓮花上，在樹葉下面。五通菩薩取下樹葉所在的方位，圖畫下來流傳開來。後來用丹青描摹遍佈于娑婆世界。』記載在南山律師《歷代三寶感通錄》中。 廬山慧遠法師（第八） 不出廬山種植白蓮，開壇立社聚集眾多賢士。 多次在金色的水池上見到佛的聖容，知道與阿彌陀佛有很大的因緣。 東晉慧遠法師，俗姓賈，是雁門人。學識通達儒家和道家。二十多歲時拜見道安法師，因為聽講《般若經》而豁然開悟，說：『儒家和道家的各種學說都只是糠秕罷了。』後來進入廬山，刺史桓伊為他建立了東林寺居住。慧遠法師的身影不出廬山三十年，每次送客都以虎溪為界。當時劉遺民、雷次宗等一十八人跟隨慧遠法師遊學居住。聚集一百二十三人組成了蓮社。慧遠法師在凈土進行六時禮誦，精進不懈。
【English Translation】 English version: Later, he mastered the Tripitaka (the complete Buddhist canon) in nine decades. He deeply understood and accepted the Dharma-nature (the profound understanding and acceptance of the Buddha's teachings). He created treatises such as the Madhyamaka-karika (Treatise on the Middle Way), Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), and Dasabhumika-vibhasa (Commentary on the Ten Stages Sutra). He praised the Western Pure Land extensively and encouraged people to recite the Buddha's name. There is a verse that says: 'If one wishes to become a Buddha, and mindfully recites Amitabha's (the principal Buddha of the Western Pure Land) name, one will be shown his manifested form, therefore I take refuge and pay homage.' 'If one desires to quickly attain the stage of non-retrogression, one should hold and recite the name with reverence.' 'If one plants good roots, doubt will prevent the flower from blooming; those with pure faith will see the Buddha when the flower blooms.' Even Mahayana Bodhisattvas desire to be reborn in the Western Pure Land, so the World Honored One (Sakyamuni Buddha) foretold, what can ordinary beings bound by afflictions rely on if they do not believe? Bodhisattva Wutong (Fifth Penetrations) (Seventh) Saving beings without end, accumulating much merit, remotely going to the Western Pure Land to invite the Buddha. The fifty great vows follow the holy image, and paintings from then on spread throughout the Saha world (the world we live in). Bodhisattva Wutong was a monk of Jitoumo Temple in Tianzhu (ancient India). He went to the Land of Bliss (another name for the Western Pure Land) to request Amitabha Buddha, saying: 'The beings of the Saha world wish to be reborn in the Pure Land, but there is no Buddha image to venerate. Please compassionately descend and grant permission.' The Buddha said: 'You go back first, and I will soon appear there.' When Bodhisattva Wutong returned, the holy image had already arrived, with one Buddha and fifty Bodhisattvas each sitting on a lotus flower, under the leaves of a tree. Bodhisattva Wutong took the location of the leaves, drew them, and spread them. Later, he used danqing (traditional Chinese painting) to paint and spread them throughout the Saha world.' This is recorded in the Lidai Sanbao Gantong Lu (Records of the Three Jewels' Responses Throughout the Ages) by Vinaya Master Nanshan. Master Huisi of Lushan (Eighth) Not leaving Lushan, planting white lotuses, establishing an altar and society, gathering many virtuous people. Seeing the holy countenance three times above the golden pond, knowing that there is a great affinity with Amitabha Buddha. Master Huiyuan of the Eastern Jin Dynasty, whose lay surname was Jia, was from Yanmen. He was learned in Confucianism and Taoism. When he was over twenty years old, he met Master Dao'an and, after listening to the Prajna Sutra, he suddenly awakened and said: 'The various teachings of Confucianism and Taoism are just chaff.' Later, he entered Lushan, and the governor Huan Yi built Donglin Temple for him to reside in. Master Huiyuan did not leave Lushan for thirty years, and each time he saw guests off, he used Tiger Creek as the boundary. At that time, Liu Yimin, Lei Cizong, and eighteen others followed Master Huiyuan to study and reside there. He gathered one hundred and twenty-three people to form the Lotus Society. Master Huiyuan practiced the six periods of recitation in the Pure Land, diligently and tirelessly.
進不退。十年三睹彌陀聖相於金池上。后十九年七月晦夕于般若臺定起。見彌陀佛身滿虛空。圓光之中有諸化佛。觀音．勢至左右侍立。又見水流光明。分十四支流注上下。演說苦空。佛告遠曰。我以本願力。故來安慰汝。汝后七日當生我國。又見佛陀耶舍．慧持．曇順在佛之側。前揖遠曰。師志在吾先。何來之遲。既而與其徒曰。吾始居此。幸於凈土三睹聖相。今復再見。吾往生決矣。七日後果令終。弟子舉葬西嶺。謝靈運作銘。張野作序。大宋追諡圓悟大師。有雜文十卷號廬山集。行於世。師為蓮社之始祖云。
慧持法師(第九)
愛繩掣斷志西方 度量沖深道果香 遠老是兄同結社 塤篪迭奏韻悠揚
慧持法師。遠公之弟也。度量沖深。風神俊爽。與兄集一百二十三人結蓮社。一日辭兄入蜀。遠留之不可。嘆曰。人生愛聚。汝獨樂離也。持曰。若滯情愛聚。本不應出家。今既割愛求道。正以西方為期耳。於是悵然而別。先兄往生矣。
道珍法師(第十)
匡廬遷化遠塵埃 崖谷明如列炬開 五苦才離終見佛 來迎奚必用金臺
梁道珍法師。天監中憩錫廬山。聞昔遠公結社凈修之。地心甚慕之。然其初心猶預。異時忽夢海上數十人櫓舟前邁。珍問何之。對曰將適彌
【現代漢語翻譯】 現代漢語譯本 進不退。慧遠法師在十年內三次在金池上見到阿彌陀佛（Amitabha）的聖相。後來在十九年後的七月最後一天晚上，在般若臺入定后，見到阿彌陀佛的身影充滿虛空，圓光之中有諸多化佛，觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）菩薩在左右侍立。又見到光明如水流淌，分為十四支流，上下流注，演說苦空之理。佛告訴慧遠說：『我以本願力，所以來安慰你。你七日之後當往生我的國度。』又見到佛陀耶舍（Buddhayashas）、慧持（Huichi）、曇順（TanShun）在佛的旁邊，向前向慧遠作揖說：『師父的志向在我們之前，為何來得這麼遲？』之後，慧遠對他的弟子們說：『我開始居住在這裡時，有幸在凈土三次見到聖相，現在又再次見到，我往生西方極樂世界是決定無疑的了。』七日之後果然安詳圓寂。弟子們將他安葬在西嶺，謝靈運為他作銘文，張野為他作序。大宋朝廷追諡他為圓悟大師，有雜文十卷，名為《廬山集》，流傳於世。慧遠法師是蓮社的創始者。
慧持法師（第九）
斷絕情愛之繩志在西方，度量深遠，道果飄香。 慧遠老法師是他的兄長，一同結社修行，兄弟二人相互唱和，韻味悠長。
慧持法師，是慧遠法師的弟弟。他度量深遠，風度神采俊逸豪爽。與兄長聚集一百二十三人結成蓮社。一天，他向兄長辭行要前往蜀地，慧遠法師挽留他，但未能成功，嘆息道：『人生都喜歡相聚，唯獨你喜歡分離啊。』慧持說：『如果執著于情愛相聚，本來就不應該出家。現在既然割捨情愛追求佛道，正是以西方極樂世界為目標啊。』於是悵然告別。先兄已經往生西方極樂世界了。
道珍法師（第十）
在廬山圓寂，遠離塵埃，山崖山谷明亮如點燃火炬。 剛剛脫離五苦，最終見到佛，來迎接又何必一定要用金臺？
梁朝的道珍法師，在天監年間在廬山居住。聽說過去慧遠法師結社凈修的地方，內心非常仰慕。然而他最初的心意還猶豫不定。有一天忽然夢見海上有數十人搖著船向前行駛。道珍問他們要去哪裡，他們回答說將要前往彌
【English Translation】 English version Advancing without retreating. For ten years, Venerable Huiyuan saw the holy form of Amitabha (Amitabha) three times above the Golden Pond. Later, on the last evening of July nineteen years later, after entering Samadhi on the Prajna Platform, he saw Amitabha's form filling the void, with numerous manifested Buddhas within the halo, and Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattvas standing on the left and right. He also saw light flowing like water, divided into fourteen streams, flowing up and down, expounding the principles of suffering and emptiness. The Buddha told Huiyuan, 'I come to comfort you with the power of my original vows. You will be reborn in my land in seven days.' He also saw Buddhayashas (Buddhayashas), Huichi (Huichi), and TanShun (TanShun) beside the Buddha, bowing to Huiyuan and saying, 'Master's aspiration was ahead of ours, why are you so late in coming?' Afterwards, Huiyuan said to his disciples, 'When I first resided here, I was fortunate to see the holy form three times in the Pure Land, and now I see it again. My rebirth in the Western Pure Land is certain.' Seven days later, he indeed passed away peacefully. The disciples buried him in the Western Ridge, with Xie Lingyun composing the inscription and Zhang Ye writing the preface. The Great Song Dynasty posthumously honored him as the Great Master Yuanwu, and there are ten volumes of miscellaneous writings titled 'Lushan Collection' that are circulated in the world. Venerable Huiyuan is said to be the founder of the Lotus Society.
Dharma Master Huichi (Ninth)
Severing the ropes of love, his aspiration is in the West; his measure is profound, and the fruit of the Way is fragrant. Venerable Huiyuan is his elder brother, together they formed a society for cultivation; the brothers harmonize with each other, and the melody is long and melodious.
Dharma Master Huichi was the younger brother of Dharma Master Huiyuan. He was profound in his measure and had a handsome and unrestrained demeanor. He and his elder brother gathered one hundred and twenty-three people to form the Lotus Society. One day, he bid farewell to his brother to go to Shu. Dharma Master Huiyuan tried to persuade him to stay, but was unsuccessful, and sighed, 'People all like to gather together, but you alone like to separate.' Huichi said, 'If one is attached to the gathering of love, one should not have left home in the first place. Now that I have relinquished love to seek the Way, I am aiming for the Western Pure Land.' So he sadly bid farewell. My elder brother has already been reborn in the Western Pure Land.
Dharma Master Daozhen (Tenth)
Passing away on Mount Lu, far from the dust, the cliffs and valleys are as bright as lit torches. Having just escaped the five sufferings, he finally sees the Buddha, why must a golden platform be used to welcome him?
Dharma Master Daozhen of the Liang Dynasty resided on Mount Lu during the Tianjian era. Hearing of the place where Dharma Master Huiyuan had formed a society for pure cultivation in the past, his heart greatly admired it. However, his initial intention was still hesitant. One day, he suddenly dreamed that dozens of people were rowing a boat forward on the sea. Daozhen asked them where they were going, and they replied that they were going to Mi
陀國也。珍曰愿隨往得否。曰。以子之意孰敢相拒。但於此一日之修。功超永劫。彌陀一經子未之誦。如何求往也。珍覺后嘆愧。若於聖法有差焉。遂專誦此經。后二年。俄堂虛戶扃有捧銀臺而至者曰。法師報盡當升此臺。又曰。師之功行當乘金臺。奈何初心猶預。故一此耳。珍謝曰。果能超三界出五苦。則珍也見佛之基有漸。奚必金臺耶。珍亡之夕。崖谷光明洞然。若千炬交輝。鄉民驚異。及旦即山問之。乃知珍亡往生之驗(矣)。
曇鸞法師(十一)
棄卻仙書受觀經 長生何似學無生 齊聲唸佛看遷化 白日空中奏樂迎
後魏曇鸞法師。雁門人。少游五臺。因感靈異遂求出俗。三乘教典俱能涉覽。性嗜方術。聞江南陶隱居有長生法。千里就之。陶即授以仙經十卷。鸞喜以謂神仙可必致也。后還洛下。遇三藏菩提流支。問曰。佛道有長生乎。支嘆曰。長生不死。吾佛道也。道家何有焉。遂以十六觀經授之曰。汝可誦此。依而行之。則舍穢土取凈邦。壽命無量。獲一切勝妙功德也。鸞深信其言。遂焚仙經而專觀經。雖寒暑疾病不懈。一日正持誦次。忽一梵僧入室曰。吾龍樹也。所居凈土以汝有凈土之心。故來見汝。鸞曰何以教我。樹曰。已去不可及。未來未可追。現在今何在。白駒難與回。
【現代漢語翻譯】 陀國（Buddha Land）也。珍曰：『愿隨往，得否？』曰：『以子之意，孰敢相拒？但於此一日之修，功超永劫。彌陀一經，子未之誦，如何求往也？』珍覺后嘆愧，若於聖法有差焉，遂專誦此經。后二年，俄堂虛戶扃，有捧銀臺而至者曰：『法師報盡，當升此臺。』又曰：『師之功行，當乘金臺，奈何初心猶預，故一此耳。』珍謝曰：『果能超三界，出五苦，則珍也見佛之基有漸，奚必金臺耶？』珍亡之夕，崖谷光明洞然，若千炬交輝，鄉民驚異。及旦即山問之，乃知珍亡往生之驗(矣)。
曇鸞法師(十一)
棄卻仙書受觀經，長生何似學無生？ 齊聲唸佛看遷化，白日空中奏樂迎。
後魏曇鸞法師，雁門人。少游五臺，因感靈異遂求出俗。三乘教典俱能涉覽，性嗜方術。聞江南陶隱居有長生法，千里就之。陶即授以仙經十卷。鸞喜以謂神仙可必致也。后還洛下，遇三藏菩提流支（Bodhiruci），問曰：『佛道有長生乎？』支嘆曰：『長生不死，吾佛道也，道家何有焉？』遂以十六觀經授之曰：『汝可誦此，依而行之，則舍穢土取凈邦，壽命無量，獲一切勝妙功德也。』鸞深信其言，遂焚仙經而專觀經，雖寒暑疾病不懈。一日正持誦次，忽一梵僧入室曰：『吾龍樹（Nagarjuna）也，所居凈土以汝有凈土之心，故來見汝。』鸞曰：『何以教我？』樹曰：『已去不可及，未來未可追，現在今何在？白駒難與回。』
【English Translation】 It is the land of Buddha. Zhen said, 'May I follow you?' The being replied, 'With your intention, who would dare refuse? However, a single day of cultivation here surpasses countless eons. You have not yet recited the Amitabha Sutra; how can you seek to go there?' Zhen awoke, sighed, and felt ashamed, realizing his deficiency in the sacred Dharma. He then devoted himself to reciting this sutra. Two years later, suddenly, the door of his empty hall opened, and someone arrived holding a silver platform, saying, 'The Dharma Master's karmic reward is exhausted; you should ascend this platform.' Another said, 'The Master's merit and practice deserve a golden platform, but because your initial intention was hesitant, you only receive this one.' Zhen thanked them, saying, 'If I can transcend the Three Realms and escape the Five Sufferings, then Zhen will see the foundation for Buddhahood gradually developing. Why must it be a golden platform?' On the night of Zhen's passing, the cliffs and valleys were filled with bright light, like thousands of torches shining together. The villagers were amazed. At dawn, they went to the mountain to inquire and learned that it was the sign of Zhen's passing and rebirth in the Pure Land.
Dharmācārya Tan-luan (11)
Discarding the books of immortals to receive the Contemplation Sutra, how can longevity compare to learning non-birth? Reciting the Buddha's name in unison, witnessing the transformation, music plays in the sky at noon to welcome him.
Dharmācārya Tan-luan of the Later Wei Dynasty was from Yanmen. He traveled to Mount Wutai in his youth, and inspired by spiritual phenomena, he sought to renounce the world. He was able to study all the teachings of the Three Vehicles and was fond of esoteric arts. Hearing that Tao Hongjing of Jiangnan had a method for achieving longevity, he traveled thousands of miles to seek it. Tao then gave him ten volumes of immortal scriptures. Tan-luan was delighted, thinking that he could certainly attain immortality. Later, he returned to Luoyang and met the Tripitaka master Bodhiruci. He asked, 'Is there longevity in the Buddha's path?' Bodhiruci sighed and said, 'Eternal life and immortality are in our Buddha's path; what does the Taoist school have?' He then gave him the Sixteen Contemplations Sutra, saying, 'You can recite this and practice according to it, then you will abandon the impure land and take the pure land, your lifespan will be immeasurable, and you will obtain all supreme and wonderful merits.' Tan-luan deeply believed his words, so he burned the immortal scriptures and devoted himself to the Contemplation Sutra, never slacking even in cold, heat, or illness. One day, while he was reciting, a Brahmin monk suddenly entered the room and said, 'I am Nagarjuna. My Pure Land is where I reside, and because you have a Pure Land heart, I have come to see you.' Tan-luan said, 'How can you teach me?' Nagarjuna said, 'What has passed cannot be reached, what is to come cannot be pursued, where is the present now? It is difficult to bring back the white colt.'
言訖而失。鸞以所見勝異。死期至(矣)。即集眾教誡。令高聲唱阿彌陀佛。鸞乃西向瞑目而終。一眾同聞管絃絲竹之聲自西而來。良久乃已。
南嶽思大禪師(十二)
禪坐衡山跡尚存 彌陀形夢道彌尊 休言不化眾生去 三世如來一口吞
後周慧思禪師。武津人也。姓李氏。頂有肉髻。一夕夢梵僧勸出俗。思乃辭親入道。及受具戒。日習坐一食。誦法華等經至滿千遍。聞北齊慧文禪師有徒數百。其道盛行。乃往求法經。三七日獲宿智通。得法華三昧。時居南嶽行方等懺法。發願往生。夢中感彌陀說法。於是陳主屢致慰勞。因為大禪師。將欲順世。謂門人曰。汝當不惜身命。常修法華般若唸佛三昧方等懺法。無常迅速。宜各勉之。師泊然而逝。異香滿室。顏色如生。思存日。或勸之曰。何不下山化度眾生去。師曰。三世諸佛被我一口吞卻。何處更有眾生可化。師之機用如此。其稟法弟子甚眾。惟天臺智者大師弘闡教觀大其家光云。
慧命禪師(十三)
南嶽齊心禮佛龕 愿于凈土作同參 一朝合掌如蟬蛻 誰道俱年八十三
慧命禪師。深通教法。長習禪觀。與南嶽思禪師俱行方等懺法。悉愿往生。當命終時。跏趺面西。唱佛來也。合掌而蛻。俱年八十三。時人見天神
【現代漢語翻譯】 現代漢語譯本：說完這些話后，他就消失了。鸞因為所見到的景象殊勝奇異，知道自己死期將至。於是召集眾人教誡，讓他們高聲唸誦阿彌陀佛（Amitabha，西方極樂世界的佛）。鸞便面向西方，閉目而終。眾人一同聽到管絃絲竹的聲音從西方傳來，過了很久才停止。
南嶽思大禪師（Nanyue Si Da Chanshi，南嶽思大禪師）：
禪坐衡山，遺蹟至今尚存，夢中彌陀顯現，更顯佛法之尊。不要說他不化度眾生而去，三世如來都被他一口吞。
後周慧思禪師（Huisi Chanshi，Huisi Zen Master）。是武津人，姓李。頭頂有肉髻。一天晚上夢見梵僧勸他出家。慧思於是告別父母入道。等到受了具足戒后，每天習禪，日中一食，誦《法華經》等經典至滿千遍。聽說北齊慧文禪師（Huiwen Chanshi，Huiwen Zen Master）有徒弟數百人，他的道法盛行，於是前去求法。經過三七二十一天，獲得了宿智通，得到了法華三昧。當時居住在南嶽，修行方等懺法，發願往生西方極樂世界。夢中感應到阿彌陀佛為他說法。於是陳主多次派人慰問，尊他為大禪師。將要去世時，對門人說：『你們應當不惜身命，常常修習法華、般若、唸佛三昧、方等懺法。無常迅速，大家各自努力。』禪師安詳地去世了，異香充滿房間，臉色如生。思存活著的時候，有人勸他說：『為什麼不下山去化度眾生呢？』思說：『三世諸佛都被我一口吞掉了，哪裡還有眾生可以化度？』禪師的機鋒如此。他門下稟承其法的弟子很多，只有天臺智者大師（Zhiyi Dashi，Zhiyi Great Master）弘揚闡述教觀，光大了他的門庭。
慧命禪師（Huiming Chanshi，Huiming Zen Master）：
在南嶽一心禮拜佛龕，發願在西方凈土一同修行。一旦合掌，如同蟬蛻一般離世，誰說他享年八十三歲？
慧命禪師，精通教法，長期修習禪觀。與南嶽思禪師一同修行方等懺法，都發愿往生西方極樂世界。當臨命終時，跏趺而坐，面向西方，唱道『佛來了』，合掌而逝，享年八十三歲。當時有人看見天神。
【English Translation】 English version: After saying these words, he disappeared. Luan, because of the extraordinary and auspicious sights he had seen, knew that his death was imminent. Therefore, he gathered the assembly and instructed them to loudly chant Amitabha (Amitabha, the Buddha of the Western Pure Land). Luan then faced west, closed his eyes, and passed away. The assembly together heard the sounds of pipes, strings, and bamboo instruments coming from the west, which ceased after a long time.
Great Master Si of Nanyue (Nanyue Si Da Chanshi, Great Master Si of Nanyue):
Meditating in Hengshan, traces still remain; Amitabha appears in dreams, further honoring the Dharma. Do not say he departed without transforming beings; the Buddhas of the three times are swallowed in one gulp.
Zen Master Huisi of the Later Zhou Dynasty (Huisi Chanshi, Huisi Zen Master) was a native of Wujin, with the surname Li. He had a fleshy protuberance on the top of his head. One night, he dreamed of a Brahman monk advising him to leave the secular life. Huisi then bid farewell to his parents and entered the path. After receiving the full precepts, he practiced meditation daily, ate only one meal a day, and recited the Lotus Sutra and other scriptures a thousand times. Hearing that Zen Master Huiwen of the Northern Qi Dynasty (Huiwen Chanshi, Huiwen Zen Master) had hundreds of disciples and that his teachings were flourishing, he went to seek the Dharma. After twenty-one days, he attained the wisdom of past lives and obtained the Lotus Samadhi. At that time, he resided in Nanyue, practicing the Fangdeng Repentance Dharma, vowing to be reborn in the Western Pure Land. In a dream, he sensed Amitabha Buddha preaching the Dharma to him. Therefore, the ruler of the Chen Dynasty repeatedly sent people to comfort him and honored him as a Great Zen Master. When he was about to pass away, he said to his disciples, 'You should not spare your lives, and always practice the Lotus, Prajna, Buddha Recitation Samadhi, and Fangdeng Repentance Dharma. Impermanence is swift, so everyone should strive diligently.' The Zen Master passed away peacefully, with a strange fragrance filling the room and his complexion as if he were alive. When Si was alive, someone advised him, 'Why not go down the mountain to transform sentient beings?' Si said, 'The Buddhas of the three times have all been swallowed by me in one gulp, where are there any more sentient beings to transform?' Such was the Zen Master's sharp wit. Many disciples inherited his Dharma, but only Great Master Zhiyi of Tiantai (Zhiyi Dashi, Zhiyi Great Master) propagated and elucidated the teachings and views, greatly expanding his school.
Zen Master Huiming (Huiming Chanshi, Huiming Zen Master):
In Nanyue, wholeheartedly prostrating before the Buddha's shrine, vowing to practice together in the Pure Land. Once joining palms, departing like a cicada shedding its skin, who says he lived to be eighty-three?
Zen Master Huiming was well-versed in the teachings and practiced meditation for a long time. Together with Zen Master Si of Nanyue, he practiced the Fangdeng Repentance Dharma, both vowing to be reborn in the Western Pure Land. When he was about to die, he sat in the lotus position, facing west, and chanted, 'The Buddha is coming!' He passed away with his palms joined, at the age of eighty-three. At that time, someone saw a celestial being.
幢幡。唱言善哉來迎而去。
靜靄禪師(十四)
抽腸㧞肺愿無邊 為法之心䥫石堅 舍此穢形生凈土 一花開向覺王前
靜靄禪師。性剛果。惟習禪理。因武帝滅佛。靄恨無力護法。告弟子曰。吾無益於世。當舍此身。自割手足佈於石上。掛腸胃于樹枝。割心捧之而卒。仍述偈以示眾曰。舍此穢形。愿生凈土。一念花開。彌陀佛所。
僧崖禪師(十五)
訪道多年悟大乘 燒燃五指豈難能 臨終天雨花無數 西上聯翩六百僧
僧崖禪師。住益州多寶寺。其道大行。嘗于城西燒上下五指供養凈土三聖。道俗十萬餘人擁之。人問痛否。答曰心既無痛指何痛也。乃謂弟子曰。我滅度后。汝當善事病人及醜陋者。凡斯徒輩。多是大心菩薩權化。自非悟平等理何能一切恭敬。崖往生時。或見天花如雨。身被斑衲。攜錫杖。與六百僧乘空西沒。
天臺智者大師(十六)
一心三觀妙難思 凈土猶能論十疑 坐臥面西終不易 香臺寶樹有歸期
陳朝智者大師者。諱智顗。荊州華容人。俗陳氏。生時靈瑞不一。幼有奇相。膚不受垢。七歲入果愿寺。聞僧誦法華普門品。即隨誦之。忽自憶記七卷之文。宛如宿習。十五禮佛像誓志出家。十八于果愿依僧緒剃落。二
【現代漢語翻譯】 現代漢語譯本 幢幡（zhuàng fān，一種佛教法器）。唱言『善哉，來迎接往生者』。
靜靄禪師(十四)
抽腸拔肺願力無邊，為法之心如鋼鐵般堅。捨棄這污穢之身往生凈土，一朵蓮花開放于覺王（jué wáng，指佛陀）之前。
靜靄禪師，性格剛強果決，專心修習禪理。因梁武帝滅佛，靜靄禪師痛恨自己無力護法，於是告訴弟子說：『我對於世間沒有益處，應當捨棄此身。』於是自己割斷手足，放置於石頭上，將腸胃懸掛于樹枝上，割開胸膛捧出心臟而去世。並作偈語以示眾人說：『捨棄這污穢之身，愿往生凈土。一念之間蓮花開放，便在彌陀佛（Mítuó Fó，阿彌陀佛）的處所。』
僧崖禪師(十五)
訪道多年領悟大乘佛法，燒燃五指供佛又有何難？臨終之時天降無數鮮花，六百僧人一同西去往生。
僧崖禪師，居住在益州多寶寺，他的佛法廣為流傳。曾經在城西燒燃上下五指，供養凈土三聖（jìngtǔ sān shèng，阿彌陀佛、觀世音菩薩、大勢至菩薩）。信徒和僧侶有十萬餘人聚集在他周圍。有人問他痛不痛，他回答說：『心中既然沒有痛，手指又怎麼會痛呢？』於是告訴弟子說：『我滅度之後，你們應當好好侍奉病人和相貌醜陋的人。凡是這些徒眾，大多是大心菩薩（dàxīn púsà，發大菩提心的菩薩）爲了教化眾生而示現的。如果不是領悟了平等之理，怎麼能對一切眾生都恭敬呢？』僧崖禪師往生時，有人看見天花如雨般落下，他身上穿著破舊的袈裟，拿著錫杖，與六百僧人乘空向西而去。
天臺智者大師(十六)
一心三觀的妙理難以思議，對於凈土法門還能論述十種疑惑。坐著或躺著都面向西方從不改變，香臺寶樹的凈土終有迴歸之期。
陳朝智者大師，法名智顗（zhì yǐ），荊州華容人，俗姓陳。出生時有許多靈異的祥瑞之兆，從小就相貌奇特，面板不受污垢。七歲時進入果愿寺，聽到僧人誦讀《法華經·普門品》，便跟著誦讀，忽然自己回憶起全部七卷經文，就像是前世已經學習過一樣。十五歲時在佛像前發誓要出家，十八歲在果愿寺依止僧緒剃度出家。
【English Translation】 English version Banner-streamers (zhuàng fān, a type of Buddhist ritual implement). Chanting 'Excellent, come to welcome and escort the departed'.
Chan Master Jing'ai (14)
Drawing out intestines and pulling out lungs, the vows are boundless; the mind for the Dharma is as firm as iron and stone. Abandoning this defiled form to be born in the Pure Land, a lotus flower blooms before the Awakened King (jué wáng, referring to the Buddha).
Chan Master Jing'ai was of a stern and resolute nature, solely practicing Chan principles. Because Emperor Wu of Liang suppressed Buddhism, Jing'ai regretted his inability to protect the Dharma. He told his disciples, 'I am of no benefit to the world; I should abandon this body.' Thereupon, he cut off his hands and feet, placing them on a stone, hung his intestines and stomach on tree branches, cut open his chest, held his heart, and passed away. He also composed a verse to show the assembly, saying, 'Abandoning this defiled form, I vow to be born in the Pure Land. In a single thought, a lotus flower blooms, and I am in the place of Amitabha Buddha (Mítuó Fó, Amitābha Buddha).'
Chan Master Sengyai (15)
Visiting the Way for many years, he awakened to the Mahayana; burning and igniting five fingers, how could it be difficult? At the time of his passing, the sky rained countless flowers; six hundred monks flew westward together.
Chan Master Sengyai resided at Duobao Temple in Yizhou. His Dharma greatly flourished. He once burned and ignited his upper and lower five fingers in the west of the city, making offerings to the Three Sages of the Pure Land (jìngtǔ sān shèng, Amitābha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva). More than one hundred thousand laypeople and monks gathered around him. Someone asked if it hurt. He replied, 'Since there is no pain in the mind, how can there be pain in the fingers?' Then he said to his disciples, 'After my passing, you should take good care of the sick and the ugly. All these followers are mostly great-minded Bodhisattvas (dàxīn púsà, Bodhisattvas who have generated great Bodhicitta) who have manifested to transform beings. If one has not awakened to the principle of equality, how can one be respectful to all?' When Sengyai Chan Master passed away, some saw heavenly flowers falling like rain. His body was covered in a patched robe, carrying a staff, and with six hundred monks, he ascended into the sky and disappeared westward.
Great Master Zhiyi of Tiantai (16)
The wonderful principle of the One Mind Three Contemplations is difficult to fathom; regarding the Pure Land Dharma, he could even discuss the Ten Doubts. Whether sitting or lying down, he always faced the West without changing; there is a time to return to the fragrant platform and jeweled trees of the Pure Land.
Great Master Zhiyi of the Chen Dynasty, his Dharma name was Zhiyi (zhì yǐ), a native of Huarong in Jingzhou, with the surname Chen. At the time of his birth, there were many auspicious omens. From a young age, he had a remarkable appearance, and his skin was not susceptible to dirt. At the age of seven, he entered Guoyuan Temple. Upon hearing a monk reciting the 'Universal Gate Chapter' of the Lotus Sutra, he immediately recited along. Suddenly, he recalled all seven volumes of the scripture, as if he had already learned them in a previous life. At the age of fifteen, he vowed before a Buddha statue to leave home, and at the age of eighteen, he was tonsured and ordained at Guoyuan Temple, relying on Monk Xu.
十進具。天嘉元年謁光州大蘇山慧思禪師。思一見謂曰。昔靈鷲同聽法華。今復來(矣)。即示以普賢道場。說四安樂行。師入觀三七日。宿通潛發。惟自明瞭。以所悟白思。思曰。汝所證非吾莫識。此法華三昧旋陀羅尼。縱令義學之師千萬。不能窮汝之辯。汝可傳燈。莫作最後斷佛種人。大建元年辭思往金陵闡化。凡說法不立文字。以妙辯才無有礙盡。七年遣徒眾之天臺佛瀧峰。陳宣帝創修禪居之。割租充眾費。至隋煬帝請師授菩薩戒。賜號智者。師常披一壞衲往來天臺二十餘年。以五時八教判釋如來一代所說。及示一心三觀圓頓之旨。建寺造像寫經度僧不可勝數。篤志西方。勸人進修。著十疑論。歷代諸師于凈土述作雖多。究其要妙無越此書。師臨終時焚香命筆作觀心偈。令弟子唱十六觀名。誡眾曰。四十八愿莊嚴凈土。香臺寶樹易到無人。火車相現一念改悔者尚得往生。行道力終不唐捐。梵音聲終不誑人。言已趺坐而化。壽六十。異跡甚多。廣如本傳。
道喻禪師(十七)
栴檀三寸造如來 遍滿虛空亦異哉 要是佛隨心所現 棘林中有覺花開
隋道喻禪師出家于開覺寺。深信凈土。念阿彌陀佛。造栴檀像長三寸。后忽死。經七日而蘇曰。我往西方見阿彌陀佛言曰。汝造我像。因何太小
【現代漢語翻譯】 現代漢語譯本 智者大師（十進具）：天嘉元年，他拜謁了光州大蘇山慧思禪師。慧思禪師一見他就說：『過去在靈鷲山一同聽聞《法華經》，如今又來了。』隨即指示他普賢道場，講解四安樂行。大師入觀二十一日，宿世的通力潛發，唯有自己明白。他將所悟的告訴慧思禪師，慧思禪師說：『你所證悟的，除了我沒有人能識別。這是《法華三昧旋陀羅尼》。縱然有千萬義學之師，也不能窮盡你的辯才。你可以傳燈，不要做最後斷絕佛種的人。』大建元年，智者大師告別慧思禪師前往金陵弘揚佛法。凡是說法，不立文字，以奇妙的辯才，沒有絲毫障礙。大建七年，派遣弟子前往天臺佛瀧峰。陳宣帝為此建立禪居，劃出田租充當僧眾的費用。到了隋煬帝時，請智者大師授菩薩戒，賜號『智者』。大師常穿一件破舊的衲衣往來天臺山二十餘年，用五時八教來判釋如來一代所說的佛法，並開示一心三觀圓頓的宗旨。建造寺廟，塑造佛像，抄寫經書，度化僧人，不可勝數。他堅定志向，求生西方凈土，勸人精進修行，著有《十疑論》。歷代諸位大師關於凈土的述作雖然很多，但探究其精要奧妙，沒有超過這本書的。大師臨終時，焚香命筆，作《觀心偈》，令弟子唱誦十六觀名。告誡眾人說：『四十八愿莊嚴的凈土，香臺寶樹容易到達卻沒有人前往。臨終時，即使是見到火車相現，只要一念改悔，尚且可以往生。行道的功力終究不會白費，梵音聲終究不會欺騙人。』說完，就結跏趺坐而逝，享年六十歲。種種奇異事蹟很多，詳細情況記載在本傳中。
道喻禪師（十七）
用栴檀木雕刻三寸高的如來佛像，遍滿虛空，真是奇特啊！ 要知道佛是隨心所現的，即使在荊棘叢中，也有覺悟之花開放。
隋朝道喻禪師在開覺寺出家，深信凈土法門，唸誦阿彌陀佛（Amitabha Buddha）名號，用栴檀木雕造了一尊三寸高的佛像。後來忽然去世，經過七天後又甦醒過來說：『我前往西方極樂世界，見到阿彌陀佛（Amitabha Buddha），阿彌陀佛（Amitabha Buddha）說：你造我的佛像，為什麼太小？』
【English Translation】 English version Great Master Zhi Zhe (Ten kinds of offerings): In the first year of Tianjia, he visited Chan Master Huisi of Dasu Mountain in Guang Prefecture. Chan Master Huisi said upon seeing him, 'In the past, we listened to the Lotus Sutra together at Vulture Peak, and now you have come again.' He then pointed out the Samantabhadra (Universal Worthy) Bodhimanda and explained the Four Peaceful Practices. The master entered meditation for twenty-one days, and his past-life powers were subtly awakened, understood only by himself. He told Huisi Chan Master what he had realized. Huisi Chan Master said, 'What you have realized, no one but I can recognize. This is the Lotus Samadhi Revolving Dharani. Even if there are thousands of teachers of textual learning, they cannot exhaust your eloquence. You can transmit the lamp and not be the last person to cut off the Buddha-seed.' In the first year of Dajian, Great Master Zhi Zhe bid farewell to Huisi Chan Master and went to Jinling to propagate the Dharma. Whenever he preached, he did not rely on written words, but used wonderful eloquence without any hindrance. In the seventh year of Dajian, he sent his disciples to Fotulong Peak in Tiantai. Emperor Xuan of Chen built a Zen retreat for them and allocated land rent to cover the expenses of the Sangha. When Emperor Yang of Sui came to power, he invited Great Master Zhi Zhe to bestow the Bodhisattva precepts and bestowed the title 'Zhi Zhe' (Wise One). The master often wore a worn-out kasaya and traveled back and forth to Tiantai Mountain for more than twenty years, using the Five Periods and Eight Teachings to interpret the Buddha's teachings of a lifetime, and revealed the essence of the One Mind Three Contemplations Perfect and Sudden teaching. He built temples, sculpted Buddha images, copied scriptures, and ordained monks in countless numbers. He was determined to be reborn in the Western Pure Land, encouraged people to cultivate diligently, and wrote the 'Ten Doubts about Pure Land'. Although many masters throughout the ages have written about Pure Land, none have surpassed this book in exploring its essence and subtlety. When the master was dying, he burned incense and wrote the 'Contemplation of Mind Gatha', instructing his disciples to chant the names of the Sixteen Contemplations. He warned the assembly, 'The Pure Land adorned with the Forty-Eight Vows, the fragrant terraces and jeweled trees are easy to reach, but no one goes there. Even if one sees the appearance of a fire-chariot at the time of death, one can still be reborn if one repents with a single thought. The power of practice will never be in vain, and the Brahma sound will never deceive people.' After speaking, he sat in full lotus posture and passed away, at the age of sixty. There were many miraculous events, as detailed in his biography.
Chan Master Daoyu (Seventeen)
Carving a three-inch Tathagata from sandalwood, filling the void, how wondrous! Know that the Buddha appears according to the mind, even in a thorny forest, the flower of awakening blooms.
Chan Master Daoyu of the Sui Dynasty became a monk at Kaijue Temple. He deeply believed in the Pure Land teachings and recited the name of Amitabha Buddha. He carved a three-inch tall statue of sandalwood. Later, he suddenly died, and after seven days, he revived and said, 'I went to the Western Pure Land and saw Amitabha Buddha, who said, 'You made my statue, why is it so small?'
。喻白言。心大即大。心小即小。言訖其像遍滿虛空告言。汝且還本國。香湯沐浴。明星出時。我來迎汝。至期果感化佛來迎。光明照室。即便命終。開皇八年也。
洪法師(十八)
毗尼法相已堅持 況是西方念日馳 內院不生生凈土 此心能有幾人知
洪法師者。并州人。一生凈業。手不執錢寶。臨命終時。見兜率陀天童男童女來迎。洪曰。我期西方。不生天上。令徒眾唸佛。口云西方佛來迎也。言訖而逝。當仁壽四年。
登法師(十九)
高據猊床講涅槃 聽徒圍繞盡生歡 勸稱佛號生安養 遍界香云信可觀
登法師者。深明教典。于并州興國寺講涅槃經。道俗來聽。若長若幼皆令口唸阿彌陀佛名號。勸共往生。至開皇十二年將徂之夕。異香迎接。及殯之時。光明香云遍諸聚洛。
道綽禪師(二十)
觀經講罷坐匡床 善導相資行益彰 豫感佛言臨滅度 白毫三道照東方
道綽禪師居西河時。日講觀經薰脩三昧。自穿槵珠勸人唸佛。嘗令善匯入定。觀得生安養否。佛言其道綽亡日當放白毫遠照東方。此光現時來生我國。果綽亡日。三道白毫照于房內。梵音聲終不誑人也。明矣。
善導和尚(二十一)
唸佛長安化盛行 一聲
【現代漢語翻譯】 現代漢語譯本：喻白說道：『心大，世界就大；心小，世界就小。』說完，他的畫像遍滿虛空，並告訴他說：『你先回本國，用香湯沐浴，等到啟明星出現的時候，我來迎接你。』到了約定的日期，果然感應到佛來迎接，光明照亮整個房間，他隨即去世，那是開皇八年。
洪法師（十八）
既已堅持毗尼法相，何況一心向往西方凈土？不求生於兜率內院，而求往生凈土，這種心志有幾人能知？
洪法師，并州人，一生致力於凈土法門，手中從不拿錢財寶物。臨命終時，看見兜率陀天（Tushita Heaven，欲界六天之一，彌勒菩薩所在之處）的童男童女前來迎接。洪法師說：『我期盼往生西方極樂世界，不求生於天上。』於是讓徒弟們唸佛，自己口中也說『西方佛來迎接我了』。說完就去世了，那是仁壽四年。
登法師（十九）
高坐于獅子座上宣講涅槃經，聽眾圍繞，都心生歡喜。勸人稱念佛號，求生安養凈土，遍佈虛空的香云，真實可見。
登法師，精通佛教經典，在并州興國寺宣講涅槃經。前來聽講的僧俗大眾，無論年長年幼，都讓他（她）們口唸阿彌陀佛（Amitabha）名號，勸大家一同往生西方極樂世界。到了開皇十二年臨終的晚上，有奇異的香氣前來迎接。等到入殮的時候，光明和香云遍佈各個村落。
道綽禪師（二十）
講完《觀經》，坐在禪床上，與善導互相輔助，修行更加顯著。預先感應到佛的預言，臨終時，眉間白毫放出三道光芒，照亮東方。
道綽禪師居住在西河時，每天宣講《觀無量壽經》（Visualization Sutra），修習三昧（Samadhi，禪定）。自己穿槵珠（一種念珠）勸人唸佛。曾經讓善匯入定，觀察自己能否往生安養凈土。佛說，道綽去世之日，當放出白毫光芒，遠遠照耀東方。這光芒出現之時，就來接引他往生我國。果然，道綽去世之日，三道白毫光芒照耀在房間內。梵天的聲音最終沒有欺騙人啊，真是明明白白！
善導和尚（二十一）
在長安弘揚唸佛法門，盛行一時。
【English Translation】 English version: Yu Bai said, 'If the mind is large, the world is large; if the mind is small, the world is small.' After speaking, his image filled the void, and he said, 'You should return to your country, bathe in fragrant water, and when the morning star appears, I will come to greet you.' On the appointed day, he indeed sensed the Buddha coming to greet him, and light illuminated the entire room. He then passed away, in the eighth year of the Kaihuang era.
Dharma Master Hong (18)
Having upheld the Vinaya and Dharma characteristics, how much more so when one's thoughts are constantly directed towards the Western Pure Land? Not seeking rebirth in the inner court of Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm, where Maitreya Bodhisattva resides), but seeking rebirth in the Pure Land, how many people know this aspiration?
Dharma Master Hong, a native of Bingzhou, devoted his life to the Pure Land practice, never holding money or treasures in his hands. When he was about to die, he saw boys and girls from Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm, where Maitreya Bodhisattva resides) coming to greet him. Hong said, 'I aspire to be reborn in the Western Pure Land, not in the heavens.' He then instructed his disciples to recite the Buddha's name, and he himself said, 'The Buddha of the West is coming to greet me.' After speaking, he passed away, in the fourth year of the Renshou era.
Dharma Master Deng (19)
Sitting high on the lion throne, lecturing on the Nirvana Sutra, surrounded by listeners, all filled with joy. Encouraging people to recite the Buddha's name, seeking rebirth in the Land of Bliss, the fragrant clouds filling the realm are truly visible.
Dharma Master Deng, deeply versed in Buddhist scriptures, lectured on the Nirvana Sutra at Xingguo Temple in Bingzhou. Monastics and laypeople who came to listen, whether old or young, were all instructed to recite the name of Amitabha (Amitabha) Buddha, encouraging everyone to be reborn together in the Western Pure Land. On the evening before his death in the twelfth year of the Kaihuang era, extraordinary fragrance came to greet him. When he was being placed in the coffin, light and fragrant clouds filled all the villages.
Zen Master Daochuo (20)
After lecturing on the Visualization Sutra, sitting on the meditation bed, assisting each other with Shandao, the practice became even more evident. Foreseeing the Buddha's prediction, at the time of death, the white hair between his eyebrows emitted three rays of light, illuminating the East.
When Zen Master Daochuo resided in Xihe, he lectured on the Visualization Sutra (Visualization Sutra) daily, cultivating Samadhi (Samadhi, meditative concentration). He himself strung together soapberry beads (a type of prayer beads) to encourage people to recite the Buddha's name. He once had Shandao enter Samadhi to observe whether he could be reborn in the Land of Bliss. The Buddha said that on the day of Daochuo's death, a white hair-light would be emitted, shining far into the East. When this light appeared, he would come to receive him to be reborn in his country. Indeed, on the day of Daochuo's death, three rays of white hair-light shone within the room. The voice of Brahma ultimately did not deceive people, it was truly clear!
Venerable Shandao (21)
Promoting the practice of reciting the Buddha's name in Chang'an, it flourished for a time.
出口一光明 寫經𦘕壁難思議 無盡資糧助往生
唐善導。不知何許人。貞觀中見西河綽禪師九品道場講說觀經。導大喜曰。此真入佛之要津。修余行業迂僻難成。惟此觀門速超生死。於是常勤精進。每入佛室唸佛。胡跪合掌非力竭不休。雖苦寒日又須流汗。續至京師普化四眾三十餘年。唸佛者不計其數。諸有佈施用寫彌陀經十萬余卷。畫凈土變相三百餘壁。和尚嘗自唸佛一聲。則有一道光明從其口出。十至於百光亦如此。后謂人曰。此身可厭。諸苦變易。乃登高柳向西祝曰。愿佛接我。菩薩助我。令我不失正念。不生退墮。言已投身自絕。世傳少康即和尚後身。
法照禪師(二十二)
五會緣興感五云 佛聲遙使帝宮聞 當年不受文殊教 歷劫何由獲妙薰
法照禪師。大曆四年于衡州胡東寺啟五會念佛道場。感五色祥雲覆其寺。雲中有樓閣。睹阿彌陀佛及二菩薩。其身高大滿虛空中。后往五臺。見竹林寺．照入寺之講堂。見文殊在西普賢在東。為眾說法。照遂作禮曰。末代凡夫知識淺陋。佛性心地無由顯現。未審何等法門最為其要。文殊曰。汝所請問。今正是時。諸修行門。無如唸佛。我於過去因唸佛故。得一切種智。照又問云。當云何念。文殊曰。此世界西有阿彌陀佛。願力難
【現代漢語翻譯】 現代漢語譯本 出口一光明
寫經繪畫佛像功德不可思議，無盡的資糧幫助往生。
唐朝的善導大師，不知道是哪裡人。貞觀年間，他見到西河綽禪師在九品道場講解《觀經》。善導大師非常高興地說：『這才是進入佛道的要道啊！修習其他行業迂迴偏僻難以成就，只有這個觀門能夠快速超越生死。』於是常常勤奮精進。每次進入佛室唸佛，胡跪合掌，不到力竭不停止。即使是寒冷的日子也必須流汗。後來到京師普化四眾三十多年，唸佛的人不計其數。大家佈施的錢財用來書寫《彌陀經》十萬多卷，繪畫凈土變相三百多壁。和尚曾經自己唸佛一聲，就有一道光明從他的口中出來。十聲以至於百聲，光明也是這樣。後來告訴別人說：『這個身體令人厭惡，各種痛苦不斷變化。』於是登上高柳樹向西祝願說：『愿佛接引我，菩薩幫助我，使我不失去正念，不產生退墮。』說完就投身自盡。世間傳說少康大師就是和尚的後身。
法照禪師(二十二)
五會念佛因緣興起，感得五彩祥雲，佛的聲音遙遠地傳到帝王的宮殿。 當年如果不接受文殊菩薩的教誨，經歷無數劫又怎麼能夠獲得如此妙好的薰陶？
法照禪師，在大曆四年在衡州胡東寺開啟五會念佛道場。感得五色祥雲覆蓋寺廟，雲中有樓閣，看見阿彌陀佛（Amitabha，西方極樂世界的教主）及觀世音（Avalokiteśvara，慈悲的菩薩）和大勢至（Mahāsthāmaprāpta，智慧的菩薩）二位菩薩，他們的身高大充滿虛空。後來前往五臺山，見到竹林寺。法照進入寺廟的講堂，看見文殊菩薩（Mañjuśrī，智慧的菩薩）在西邊，普賢菩薩（Samantabhadra，大行菩薩）在東邊，為大眾說法。法照於是作禮說：『末代凡夫知識淺陋，佛性心地沒有辦法顯現，不知道什麼法門最為重要？』文殊菩薩說：『你所請問的，現在正是時候。各種修行法門，沒有比得上唸佛的。我於過去因爲念佛的緣故，得到一切種智。』法照又問：『應當如何唸佛？』文殊菩薩說：『這個世界西方有阿彌陀佛（Amitabha），願力難以
【English Translation】 English version Emitting a Ray of Light
Copying scriptures and painting murals is inconceivable; endless resources aid rebirth.
Shandao (Shan-tao), of the Tang Dynasty, was of unknown origin. During the Zhenguan era, he saw Zen Master Chuo of Xihe lecturing on the Visualization Sutra at the Nine Grades Dharma Assembly. Shandao was overjoyed and said, 'This is truly the essential path to entering the Buddha's way! Cultivating other practices is circuitous and difficult to achieve. Only this visualization method can quickly transcend birth and death.' Therefore, he was always diligent and zealous. Every time he entered the Buddha's room to recite the Buddha's name, he knelt with his palms together, not stopping until he was exhausted. Even on cold days, he would sweat. Later, he went to the capital and universally transformed the four assemblies for more than thirty years. The number of people who recited the Buddha's name was countless. The money from donations was used to write over 100,000 copies of the Amitabha Sutra and paint over 300 murals of Pure Land transformations. The monk once recited the Buddha's name once, and a ray of light would come out of his mouth. Ten times, even a hundred times, the light was the same. Later, he told people, 'This body is disgusting, and all kinds of suffering are constantly changing.' So he climbed a tall willow tree and made a vow to the west, saying, 'May the Buddha receive me, and the Bodhisattvas help me, so that I do not lose right mindfulness and do not fall back.' After saying this, he threw himself to his death. It is said that Master Shaokang was the reincarnation of the monk.
Zen Master Fazhao (Twenty-two)
The arising of the Five Assemblies' cause evokes five-colored clouds; the Buddha's voice is heard remotely in the imperial palace. If he had not accepted Mañjuśrī's (wisdom Bodhisattva) teaching back then, how could he have obtained such wonderful influence through countless kalpas?
Zen Master Fazhao, in the fourth year of the Dali era, initiated the Five Assemblies' Buddha Recitation Dharma Assembly at Hu Dong Temple in Hengzhou. He sensed five-colored auspicious clouds covering the temple, with pavilions in the clouds, and saw Amitabha Buddha (Amitabha, the lord of the Western Pure Land) and the two Bodhisattvas Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of power), their height filling the empty space. Later, he went to Mount Wutai and saw Bamboo Forest Temple. Fazhao entered the temple's lecture hall and saw Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom) in the west and Samantabhadra (Samantabhadra, the Bodhisattva of Great Practice) in the east, expounding the Dharma to the assembly. Fazhao then bowed and said, 'The knowledge of ordinary beings in the degenerate age is shallow, and the Buddha-nature of the mind has no way to manifest. I do not know what Dharma gate is most important?' Mañjuśrī said, 'What you ask is the right time. Among all the practices, none is better than reciting the Buddha's name. In the past, because of reciting the Buddha's name, I obtained all-knowing wisdom.' Fazhao then asked, 'How should I recite the Buddha's name?' Mañjuśrī said, 'To the west of this world is Amitabha Buddha (Amitabha), whose vows are difficult to
思。汝當繫念。毋令間斷。命終時決定往生。說已為照摩頂而退。遂來并州廣勸人唸佛。德宗于宮中常聞東北方有唸佛之聲。遣使尋覓。至於大康。見照勸化之盛。回奏。來迎入內教宮人唸佛又及五會。
少康法師(二十三)
自是彌陀大導師 一錢一念誘群兒 化行新定如杳益 多少迷流上寶池
少康法師。縉雲仙都人。貞元初至洛下白馬寺。見殿內文字屢放光明。探取之乃善導和尚西方化導文。康曰。若於凈土有緣。當使此文再放光明。言未已光復閃爍。康曰。劫石可磨。我願無易。遂至長安善導影堂。禮薦之餘倏見遺像升于空中謂曰。汝依吾事。利樂有情。藉汝之功。同生安養。又路逢一僧云。汝欲化人。當往新定。即今嚴州也。康至。彼人無識者。乃以錢誘小兒曰。阿彌陀佛是汝本師。若唸一聲與汝一錢。后經月餘。俟錢者多。康曰。可念十聲與一錢。如是一年無少長貴賤。唸佛之人盈于道路。于烏龍山建凈土道場。築壇三級。集眾午夜行道。康高聲唱佛。眾共和之。師一唱佛聲。眾見一佛出口。若貫珠焉。康曰。汝見佛者。決定往生。又有竟不見者。康臨終時放光數道奄然而化。
慈恩窺基法師(二十四)
宗闡慈恩道不偏 三車隨後是虛傳 彌陀通贊垂方便 報
【現代漢語翻譯】 現代漢語譯本：照法師說：『你應該一心專注唸佛，不要讓它中斷。臨命終時，必定能往生西方極樂世界。』說完，為他摩頂加持后離去。於是到并州廣泛勸人唸佛。唐德宗在皇宮中經常聽到東北方向傳來念佛的聲音，派使者去尋找，到了大康這個地方，看到照法師勸人唸佛的盛況，回來稟報德宗。德宗於是迎接照法師入宮，教宮人唸佛，又設立了五會念佛的方式。
少康法師（二十三）
『自從有了阿彌陀佛這位偉大的導師，用唸一聲佛給一文錢的方法來引導眾人。教化在新定這個地方推行開來，就像杳益一樣普遍。多少迷途的眾生因此登上西方極樂世界的寶池。』
少康法師，是縉雲仙都人。貞元初年到達洛陽白馬寺，看到殿內的文字屢次放出光明。取來一看，原來是善導和尚的《西方化導文》。少康法師說：『如果我與凈土有緣，應當使這篇文章再次放出光明。』話音未落，光明再次閃爍。少康法師說：『即使劫石可以磨滅，我的願望也不會改變。』於是到長安善導和尚的影堂，禮拜薦舉之後，忽然看見善導和尚的遺像升到空中，說：『你依照我的事業去做，利益安樂有情眾生。憑藉你的功德，一同往生安養凈土。』又在路上遇到一位僧人，說：『你想要教化世人，應當前往新定，也就是現在的嚴州。』少康法師到達新定后，當地人都不認識他。於是用錢來引導小孩子，說：『阿彌陀佛是你們的本師，如果唸一聲佛，就給你們一文錢。』過了一個多月，來要錢的人很多。少康法師說：『可以念十聲佛給一文錢。』這樣一年下來，無論老少貴賤，唸佛的人充滿了道路。於是在烏龍山建立凈土道場，築起三層壇，聚集眾人午夜行道。少康法師高聲唱佛，眾人一起應和。少康法師每唱一聲佛，眾人就看見一尊佛從他口中出來，像用珠子串起來一樣。少康法師說：『你們看見佛的人，決定可以往生。』也有始終沒有看見佛的人。少康法師臨終時放出數道光明，安然而逝。
慈恩窺基法師（二十四）
『窺基法師闡揚慈恩宗的教義，沒有偏頗。三車的故事只是虛傳。讚揚阿彌陀佛是爲了方便教化，報』
【English Translation】 English version: Master Zhao said, 'You should concentrate on reciting the Buddha's name without interruption. When you reach the end of your life, you will definitely be reborn in the Western Pure Land.' After saying this, he touched the crown of his head to bless him and then departed. Thereupon, he went to Bingzhou to widely encourage people to recite the Buddha's name. Emperor Dezong of the Tang Dynasty often heard the sound of Buddha recitation coming from the northeast in the palace, so he sent messengers to search for it. When they arrived at Dakang, they saw the flourishing scene of Master Zhao encouraging people to recite the Buddha's name and returned to report to Emperor Dezong. Emperor Dezong then welcomed Master Zhao into the palace to teach the palace people to recite the Buddha's name, and he also established the Five Assemblies recitation method.
Master Shaokang (23)
'Since Amitabha (Amitābha) [The Buddha of Infinite Light] became the great guide, he has been enticing the masses with one coin for each recitation. His teachings spread in Xinding (Xīndìng) [a place name] like the abundance of Yao Yi (Yáo Yì) [a person's name]. How many lost beings have ascended to the precious pond of the Western Pure Land?'
Master Shaokang (Shàokāng) [a monk's name] was a native of Xiandu (Xiāndū) [a place name] in Jinyun (Jìnyún) [a place name]. In the early years of the Zhenyuan (Zhēnyuán) [era name] period, he arrived at the White Horse Temple (Báimǎ Sì) [a temple name] in Luoyang (Luòyáng) [a city name] and saw the characters in the hall repeatedly emitting light. Upon taking it, he found it was the 'Western Transformation Guidance Text' by Venerable Shandao (Shàndǎo) [a monk's name]. Master Kang said, 'If I have a karmic connection with the Pure Land, I should make this text emit light again.' Before he finished speaking, the light flickered again. Master Kang said, 'Even if the kalpa stone (jiéshí) [a stone that represents a long period of time] can be worn away, my vow will not change.' Thereupon, he went to the shadow hall of Venerable Shandao in Chang'an (Cháng'ān) [a city name]. After paying his respects and making offerings, he suddenly saw the portrait of Venerable Shandao ascend into the air and say, 'You should follow my work to benefit and bring joy to sentient beings. Through your merits, we will be reborn together in the Land of Bliss (Ānyǎng) [Pure Land].' On the road, he met a monk who said, 'If you want to transform people, you should go to Xinding, which is now Yanzhou (Yánzhōu) [a place name].' When Master Kang arrived, the people there did not recognize him. So he used money to guide the children, saying, 'Amitabha Buddha is your original teacher. If you recite the Buddha's name once, I will give you one coin.' After more than a month, there were many people who came for the money. Master Kang said, 'You can recite the Buddha's name ten times and I will give you one coin.' In this way, for a year, regardless of age, status, or wealth, the people who recited the Buddha's name filled the roads. He built a Pure Land Dharma assembly at Wulong Mountain (Wūlóng Shān) [a mountain name], built a three-tiered altar, and gathered the masses to practice the Way at midnight. Master Kang chanted the Buddha's name loudly, and the masses responded in unison. Every time Master Kang chanted the Buddha's name, the masses saw a Buddha emerge from his mouth, like beads strung together. Master Kang said, 'Those of you who see the Buddha will definitely be reborn in the Pure Land.' There were also those who never saw the Buddha. When Master Kang was about to pass away, he emitted several rays of light and passed away peacefully.
Master Kuiji (Kuījī) [a monk's name] of Ci'en (Cí'ēn) [a temple name] (24)
'Master Kuiji expounded the teachings of the Ci'en school without bias. The story of the three carts is just a legend. Praising Amitabha Buddha is a skillful means to repay'
滿終期托九蓮
窺基法師。姓尉遲。代郡人敬德之猶子也。少穎異倜儻。經書疏記過目成誦。三藏法師玄奘丐其出家。遂為僧入道。從奘受瑜伽唯識宗旨。著論凡百部。號百本論師。嘗有彌陀通贊。示西方要義。勸人唸佛修凈土。有謂基性豪侈。以酒肉婦女三車常隨其後。目之曰三車法師。贊寧僧統修僧史。極非此說。慈恩一宗至今有焉。
懷玉禪師(二十五)
涌泉真境屬天臺 長坐松龕絕往來 課誦聖經三十萬 迎歸直得紫金臺
懷玉法師。臺州人也。執持律法。名節峭然。布□□食。長坐不臥。日念彌陀佛名五萬聲。通誦彌陀經三十萬卷。一日忽見西方聖眾數如恒沙。內有一人擎一銀臺從窗而入。玉曰。我欲得金臺往生。於是而隱。玉倍復精進。后聞空中有聲云。師頭上有光暈。請跏趺結印。時佛滿室。遂說偈含笑而終。
英法師(二十六)
卷帙隨身不暫拋 尋文證義只徒勞 當來欲得無生忍 不若迴心繫念高
英法師居東都講華嚴經四十遍。因入綽禪師道場。深入三昧。乃嘆曰。自恨多年空尋文疏。勞身心耳。盍期唸佛不可思議。遂竭力凈業。終歸安養。
衍法師(二十七)
道綽垂慈講觀經 等閑心月忽開明 五年專念彌陀佛 即
【現代漢語翻譯】 現代漢語譯本 滿終期托九蓮
窺基法師（Kuiji Fashi）。姓尉遲（Yuchi），是代郡（Daijun）人尉遲敬德（Yuchi Jingde）的侄子。他年少時就聰穎不凡，才華橫溢。經書疏記，過目成誦。三藏法師玄奘（Xuanzang）請求他出家，於是他便做了僧人，進入佛道。跟隨玄奘學習瑜伽唯識的宗旨，著作論著近百部，號稱百本論師。曾經有《彌陀通贊》，闡明西方凈土的要義，勸人唸佛修習凈土。有人說窺基法師生活豪奢，用三輛車裝載酒肉婦女，常隨其後，稱他為三車法師。贊寧（Zanning）僧統修撰僧史時，極力否定這種說法。慈恩宗（Cien School）至今仍然存在。
懷玉禪師（Huaiyu Chanshi）（二十五）
涌泉真境屬天臺，長坐松龕絕往來。 課誦聖經三十萬，迎歸直得紫金臺。
懷玉法師（Huaiyu Fashi），臺州（Taizhou）人。嚴守戒律，名節高尚。以粗布蔽體，以野菜充飢。長期禪坐不臥。每日唸誦彌陀佛（Amitabha Buddha）名號五萬聲，通誦《彌陀經》（Amitabha Sutra）三十萬卷。一日，忽然看見西方聖眾數量如恒河沙數。其中一人手擎銀臺，從窗戶進入。懷玉法師說：『我想要金臺往生。』說完便隱去了。懷玉法師更加精進。後來聽到空中有聲音說：『法師頭上有光暈，請跏趺結印。』當時佛光充滿房間，於是懷玉法師說了偈語，含笑而終。
英法師（Ying Fashi）（二十六）
卷帙隨身不暫拋，尋文證義只徒勞。 當來欲得無生忍，不若迴心繫念高。
英法師居住在東都（Dongdu），講解《華嚴經》（Avatamsaka Sutra）四十遍。後來進入綽禪師（Chuo Chanshi）的道場，深入三昧。於是感嘆道：『後悔多年來只是空尋經文疏解，勞累身心。不如唸佛不可思議。』於是竭力修習凈土法門，最終往生安養凈土。
衍法師（Yan Fashi）（二十七）
道綽（Daochuo）垂慈講觀經，等閑心月忽開明。 五年專念彌陀佛，即
【English Translation】 English version Full Term Entrusts Nine Lotuses
Master Kuiji (Kuiji Fashi), whose surname was Yuchi, was the nephew of Yuchi Jingde from Daijun. He was intelligent and outstanding from a young age, able to memorize scriptures and commentaries after reading them once. The Tripitaka Master Xuanzang requested him to become a monk, and he entered the Buddhist path. He studied the Yogacara-Vijnanavada doctrines under Xuanzang and wrote nearly a hundred treatises, earning the title 'Master of a Hundred Treatises.' He once wrote 'Amitabha's Universal Praise,' elucidating the essentials of the Western Pure Land and encouraging people to recite the Buddha's name and cultivate the Pure Land. Some said that Master Kuiji was extravagant, with three carts carrying wine, meat, and women always following him, calling him the 'Three-Cart Master.' The Sangha Chief Zanning strongly denied this claim when compiling the history of monks. The Cien School still exists today.
Zen Master Huaiyu (Huaiyu Chanshi) (Twenty-five)
The true realm of Yongquan belongs to Tiantai, sitting long in the pine hermitage, cutting off comings and goings. Reciting the sacred scriptures three hundred thousand times, welcoming and returning directly to the golden platform.
Master Huaiyu (Huaiyu Fashi) was from Taizhou. He upheld the precepts strictly, with a lofty reputation. He covered his body with coarse cloth and sustained himself with wild vegetables. He sat in meditation for long periods without lying down. He recited the name of Amitabha Buddha (Amitabha Buddha) fifty thousand times a day and thoroughly recited the Amitabha Sutra (Amitabha Sutra) three hundred thousand times. One day, he suddenly saw countless Western saints, as numerous as the sands of the Ganges. Among them, one person held a silver platform and entered through the window. Huaiyu said, 'I desire to be reborn on a golden platform.' After saying this, the vision disappeared. Huaiyu became even more diligent. Later, he heard a voice in the air saying, 'Master, there is a halo of light above your head, please sit in the lotus position and form the mudra.' At that moment, the room was filled with Buddha's light, and Huaiyu spoke a verse, smiled, and passed away.
Master Ying (Ying Fashi) (Twenty-six)
Scriptures always with him, never laid aside, seeking words and proving meanings is only in vain. If you wish to attain the patience of non-birth in the future, it is better to turn your mind and focus on reciting the name.
Master Ying resided in Dongdu and lectured on the Avatamsaka Sutra (Avatamsaka Sutra) forty times. Later, he entered Zen Master Chuo's (Chuo Chanshi) monastery and deeply entered samadhi. He then sighed and said, 'I regret that for many years I have only sought textual explanations, tiring my body and mind. It is better to rely on the inconceivable power of reciting the Buddha's name.' Therefore, he devoted himself to cultivating the Pure Land practice and ultimately attained rebirth in the Land of Bliss.
Master Yan (Yan Fashi) (Twenty-seven)
Daochuo (Daochuo) compassionately lectured on the Contemplation Sutra, and suddenly the moon of the mind opened and became clear. For five years, he single-mindedly recited Amitabha Buddha, and immediately
得黃金地上行
衍法師。遇西河綽禪師講觀經。始知觀心念佛法門。遂捐文字。建立道場。日禮千拜。專念阿彌陀佛名號。五年功成。報歸凈土。
僧惟岸(二十八)
目瞻二聖果然殊 復記慈容寫作圖 童子愿隨歸凈土 像前香沐即跏趺
惟岸。并州人也。專修妙觀。出定。觀音．勢至二菩薩現於空中久而不滅。岸頂禮嘆泣曰。幸由肉眼得見聖容。所恨後生無傳焉。忽有二人自稱𦘕工。未展臂間聖相剋就。而已二人不見。岸曰。吾之西行乃其時也。吾徒有從我者。當明言之。有小童子云。愿隨師往。岸曰必能從我。可歸告父母。父母聞而笑罵之。遂歸寺香浴。于彌陀像前跏趺而去。岸即焚香像前。索筆書偈亦逝(矣)。
僧惟恭(二十九)
酒徒博侶日相交 行擬靈巋眾盡嘲 不入泥梨非自力 只緣大覺愿王高
惟恭。山家荊州法性寺。慢上吞下。親狎非類。或時暫暇則講誦經文。期生安養。然而酒徒博侶日盈其室。寺僧靈巋其行肖之。荊人戲而嘲曰。靈巋作盡業。惟恭躡其跡。地獄千萬重。莫厭排頭入。恭聞之曰。我既造業。焉能諱也。然賴西方教主。愍我愆尤。拔我塗炭。乾寧二年恭病死。人未知。巋出寺百步。路逢年少子弟六七人。衣彩執樂。若龜茲部
【現代漢語翻譯】 現代漢語譯本 得黃金地上行
衍法師，遇到西河綽禪師講解《觀經》，才明白觀心念佛的法門。於是放棄文字研究，建立道場，每日禮拜千次，專心念誦阿彌陀佛（Amitabha）名號。五年功成，預知時至，往生凈土。
僧惟岸(二十八)
目睹觀音、勢至二聖，果然殊勝，又記下慈悲的容貌，請人畫成影象。童子發願跟隨他往生凈土，在佛像前沐浴焚香，隨即跏趺坐化。
惟岸，并州人。專修妙觀，出定后，觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）二菩薩顯現在空中，很久才消失。惟岸頂禮，嘆息哭泣說：『有幸用肉眼得見聖容，只遺憾後人無法得見。』忽然有二人自稱是畫工，還沒展開手臂，聖像就畫成了，而這二人也不見了。惟岸說：『我往生西方的時候到了。我的弟子有跟隨我的，應當明說。』有個小童子說：『願意跟隨師父往生。』惟岸說：『必定能跟隨我嗎？可回去告訴父母。』父母聽了笑著責罵他。於是童子回到寺廟沐浴焚香，在阿彌陀佛（Amitabha）像前跏趺坐化而去。惟岸也在佛像前焚香，索取筆墨寫下偈語后也去世了。
僧惟恭(二十九)
與酒肉朋友賭博之徒每日交往，行為效仿靈巋，眾人都在嘲笑。不墮入地獄並非自身的力量，只因爲阿彌陀佛（Amitabha）的願力高。
惟恭，是山家荊州法性寺的僧人，輕慢上級，欺壓下級，親近不正當的人。有時稍微空閑就講解誦讀經文，期望往生安養。然而酒肉朋友賭博之徒每日都擠滿他的房間。寺里的僧人靈巋效仿他的行為。荊州人戲弄嘲笑說：『靈巋做盡惡業，惟恭緊隨其後。地獄千萬重，不要厭煩排隊進入。』惟恭聽了說：『我既然造了惡業，怎麼能隱瞞呢？然而仰仗西方教主，憐憫我的罪過，把我從苦難中拔救出來。』乾寧二年，惟恭病死。人們還不知道，靈巋走出寺廟百步，在路上遇到六七個穿著華麗衣服的少年，拿著樂器，像是龜茲部的樂工。 English version Going on the golden ground
Dhyana Master Yan met Zen Master Chuo of Xihe lecturing on the Visualization Sutra. He then realized the Dharma gate of contemplating the mind and reciting the Buddha's name. Consequently, he abandoned textual studies, established a monastery, prostrated a thousand times daily, and single-mindedly recited the name of Amitabha (阿彌陀佛). After five years of diligent practice, he achieved success and returned to the Pure Land.
Monk Wei'an (28)
Witnessing the two holy beings, Avalokiteśvara and Mahāsthāmaprāpta, was indeed extraordinary. He also recorded their compassionate appearances and commissioned a painting. A young boy vowed to follow him to the Pure Land, bathed in incense before the Buddha image, and immediately sat in the lotus position and passed away.
Wei'an was a native of Bingzhou. He specialized in the wondrous contemplation. After emerging from meditation, the two Bodhisattvas, Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至), appeared in the sky for a long time before disappearing. Wei'an prostrated, sighed, and wept, saying, 'Fortunately, I was able to see the holy countenance with my own eyes, but regrettably, future generations will not have the opportunity to see it.' Suddenly, two people claiming to be painters appeared. Before they could even extend their arms, the holy image was completed, and the two people disappeared. Wei'an said, 'The time for my departure to the West has come. If any of my disciples wish to follow me, they should speak up.' A young boy said, 'I wish to follow the master.' Wei'an said, 'Can you truly follow me? You should go back and tell your parents.' The parents heard this and laughed and scolded him. Thereupon, the boy returned to the temple, bathed in incense, sat in the lotus position before the image of Amitabha (阿彌陀佛), and passed away. Wei'an also burned incense before the Buddha image, requested brush and ink, wrote a verse, and then passed away.
Monk Weigong (29)
He associated daily with drinking companions and gambling friends, imitating the behavior of Lingkui, and was ridiculed by everyone. Not falling into hell is not due to one's own strength, but only because of the high vows of the Greatly Enlightened One (Amitabha).
Weigong was a monk of Faxing Temple in Jingzhou, Shanjia. He was disrespectful to superiors and oppressive to subordinates, associating with improper people. Occasionally, when he had some free time, he would lecture and recite scriptures, hoping to be reborn in the Land of Bliss. However, his room was filled daily with drinking companions and gambling friends. The monk Lingkui of the temple imitated his behavior. The people of Jingzhou mocked and ridiculed him, saying, 'Lingkui commits all kinds of evil deeds, and Weigong follows closely behind. Hell has ten million layers, don't be afraid to line up and enter.' Weigong heard this and said, 'Since I have created evil karma, how can I deny it? However, I rely on the Lord of the Western Paradise to have compassion on my transgressions and rescue me from suffering.' In the second year of Qianning, Weigong died of illness. People did not yet know, but Lingkui walked a hundred steps out of the temple and encountered six or seven young men dressed in colorful clothes, holding musical instruments, like musicians from Kucha.
【English Translation】 English version Going on the golden ground
Dhyana Master Yan met Zen Master Chuo of Xihe lecturing on the Visualization Sutra. He then realized the Dharma gate of contemplating the mind and reciting the Buddha's name. Consequently, he abandoned textual studies, established a monastery, prostrated a thousand times daily, and single-mindedly recited the name of Amitabha (阿彌陀佛). After five years of diligent practice, he achieved success and returned to the Pure Land. Monk Wei'an (28)
Witnessing the two holy beings, Avalokiteśvara and Mahāsthāmaprāpta, was indeed extraordinary. He also recorded their compassionate appearances and commissioned a painting. A young boy vowed to follow him to the Pure Land, bathed in incense before the Buddha image, and immediately sat in the lotus position and passed away. Wei'an was a native of Bingzhou. He specialized in the wondrous contemplation. After emerging from meditation, the two Bodhisattvas, Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至), appeared in the sky for a long time before disappearing. Wei'an prostrated, sighed, and wept, saying, 'Fortunately, I was able to see the holy countenance with my own eyes, but regrettably, future generations will not have the opportunity to see it.' Suddenly, two people claiming to be painters appeared. Before they could even extend their arms, the holy image was completed, and the two people disappeared. Wei'an said, 'The time for my departure to the West has come. If any of my disciples wish to follow me, they should speak up.' A young boy said, 'I wish to follow the master.' Wei'an said, 'Can you truly follow me? You should go back and tell your parents.' The parents heard this and laughed and scolded him. Thereupon, the boy returned to the temple, bathed in incense, sat in the lotus position before the image of Amitabha (阿彌陀佛), and passed away. Wei'an also burned incense before the Buddha image, requested brush and ink, wrote a verse, and then passed away. Monk Weigong (29)
He associated daily with drinking companions and gambling friends, imitating the behavior of Lingkui, and was ridiculed by everyone. Not falling into hell is not due to one's own strength, but only because of the high vows of the Greatly Enlightened One (Amitabha). Weigong was a monk of Faxing Temple in Jingzhou, Shanjia. He was disrespectful to superiors and oppressive to subordinates, associating with improper people. Occasionally, when he had some free time, he would lecture and recite scriptures, hoping to be reborn in the Land of Bliss. However, his room was filled daily with drinking companions and gambling friends. The monk Lingkui of the temple imitated his behavior. The people of Jingzhou mocked and ridiculed him, saying, 'Lingkui commits all kinds of evil deeds, and Weigong follows closely behind. Hell has ten million layers, don't be afraid to line up and enter.' Weigong heard this and said, 'Since I have created evil karma, how can I deny it? However, I rely on the Lord of the Western Paradise to have compassion on my transgressions and rescue me from suffering.' In the second year of Qianning, Weigong died of illness. People did not yet know, but Lingkui walked a hundred steps out of the temple and encountered six or seven young men dressed in colorful clothes, holding musical instruments, like musicians from Kucha.
。問其何來。年少曰來自西爾。惟恭上人所居何處。巋即指之。少年於懷中出一金瓶。瓶中取一蓮華。其合如拳。漸漸開敷。其大如盂葉。葉之下迭出光明。望寺而馳。巋乃大驚。不得回顧。次日巋還寺。聞鐘聲。又見寺僧咸集門下。則曰惟恭夕且死(矣)。死之夕。寺僧有夢蓮華光相以臨其室。久而去。巋因感悟。遂守名節。亦成高邁云。
懷感法師(三十)
已知善導是良師 凈土求生信不疑 欲啟後人還造論 臨終合掌向西馳
懷感法師。居長安千福寺。因善導和尚所勸。若能專念阿彌陀佛。當自有證。遂建三七日道場。未有其應。自恨罪深。欲絕食畢命。善導止而不許。三年專至。乃得見佛金相玉毫。始證三昧。造往生決疑論七卷。普化四眾修此法門。臨終佛迎。合掌而逝。
智廉上人(三十一)
身心廉潔道為依 有口何曾論是非 無滅無生端的別 蓮華國里是真歸
上人諱智廉。性純確。是非不掛唇吻。遍參尊宿。于道汲汲。然一意西方凈土。年八十二歲。無病書偈曰。雁過長空。影沉寒水。無滅無生。蓮華國里。次日黎明告眾曰。我已見阿彌陀佛。身長八尺。金相玉毫。海眾圍繞而說法言。諸上善人者。當起大信心。修諸善法。來生我國。說已即隱。我
【現代漢語翻譯】 現代漢語譯本：有人問這個少年從哪裡來。少年回答說來自西邊。問惟恭上人住在哪裡，少年指給他看。少年從懷中拿出一個金瓶，從瓶中取出一朵蓮花，花苞像拳頭一樣緊閉，漸漸開放，花瓣像盂缽一樣大。花瓣之下不斷發出光明，朝著寺廟的方向飛馳而去。巋看到后非常驚訝，來不及回頭。第二天，巋回到寺廟，聽到鐘聲，又看到寺廟的僧人都聚集在門下，原來是惟恭昨晚去世了。去世的晚上，寺廟的僧人夢見蓮花的光芒照臨他的房間，很久才離去。巋因此有所感悟，於是堅守名節，也成爲了一個高尚的人。
懷感法師（三十）
已知善導是良師，凈土求生信不疑，欲啟後人還造論，臨終合掌向西馳。
懷感法師，住在長安千福寺。因為善導和尚的勸導，如果能專心念誦阿彌陀佛（Amitabha Buddha），自然會有所證悟。於是建立了為期二十一天的道場，但沒有得到任何感應。他自責罪孽深重，想要絕食而死。善導阻止了他，不許他這樣做。三年專心致志地修行，才得見佛的金身玉毫，開始證得三昧（Samadhi）。他撰寫了《往生決疑論》七卷，普遍教化四眾弟子修習這個法門。臨終時，佛來迎接他，他合掌而逝。
智廉上人（三十一）
身心廉潔道為依，有口何曾論是非，無滅無生端的別，蓮華國里是真歸。
上人法名智廉，性格純樸篤實，從不議論是非。他廣泛參訪各位尊宿，在求道上非常勤奮。但他一心向往西方凈土。八十二歲時，無病無災，寫下偈語說：『雁過長空，影沉寒水，無滅無生，蓮華國里。』第二天黎明，他告訴眾人說：『我已經見到阿彌陀佛（Amitabha Buddha），身長八尺，金身玉毫，海眾圍繞著他說法。』他說：『各位上善人，應當發起大信心，修習各種善法，來生我的國土。』說完就圓寂了。
【English Translation】 English version: Someone asked the young man where he came from. The young man replied that he came from the west. When asked where Venerable Weigong lived, the young man pointed it out. The young man took out a golden bottle from his bosom and took a lotus flower from the bottle. The bud was tightly closed like a fist, gradually opening, and the petals were as large as a bowl. Light continuously emanated from beneath the petals, rushing towards the temple. Kui was very surprised when he saw this and didn't have time to look back. The next day, Kui returned to the temple, heard the sound of bells, and saw that the monks of the temple were gathered under the gate. It turned out that Weigong had passed away last night. On the night of his death, the monks of the temple dreamed that the light of the lotus flower illuminated his room, and it left after a long time. Kui was enlightened by this, so he upheld his integrity and also became a noble person.
Dharma Master Huaigan (Thirty)
'Knowing that Shando (Shandao) is a good teacher, I have no doubt about seeking rebirth in the Pure Land. Wanting to enlighten future generations, I still create treatises. At the end of life, I put my palms together and rush towards the West.'
Dharma Master Huaigan lived in Qianfu Temple in Chang'an. Because of the encouragement of Reverend Shandao (Shandao), if one can single-mindedly recite Amitabha Buddha (Amitabha Buddha), one will naturally have realization. So he established a twenty-one-day retreat, but did not receive any response. He blamed himself for his deep sins and wanted to starve to death. Shandao stopped him and did not allow him to do so. After three years of dedicated practice, he was able to see the golden body and jade-white hair of the Buddha and began to attain Samadhi (Samadhi). He wrote seven volumes of 'Treatise on Resolving Doubts about Rebirth', universally teaching the fourfold assembly to practice this Dharma. At the end of his life, the Buddha came to greet him, and he passed away with his palms together.
Venerable Zhilian (Thirty-one)
'With a pure and honest body and mind, the Tao is the reliance. How could the mouth ever discuss right and wrong? The distinction between non-extinction and non-birth is true. The Land of Lotus Flowers is the true return.'
The Venerable's Dharma name was Zhilian, and his character was pure and sincere. He never discussed right and wrong. He widely visited various venerable elders and was very diligent in seeking the Tao. But he was single-mindedly devoted to the Western Pure Land. At the age of eighty-two, without illness or disaster, he wrote a verse saying: 'Geese fly across the long sky, their shadows sink in the cold water, no extinction, no birth, in the Land of Lotus Flowers.' The next day at dawn, he told the assembly: 'I have already seen Amitabha Buddha (Amitabha Buddha), eight feet tall, with a golden body and jade-white hair, surrounded by a multitude of beings expounding the Dharma.' He said: 'All you virtuous people, you should generate great faith, cultivate all kinds of good deeds, and be reborn in my land in the next life.' After speaking, he passed away peacefully.
既見佛。往生必矣。言訖回身向西右脅而逝。
藏禪師(三十二)
六念精勤道已成 果然末後睹光明 諸天奏樂皆虛往 化佛來迎即啟行
藏禪師。汾州人。早歲出游四方。遍禮塔廟。至老不受道俗禮拜。心誠行苦。不忘凈土。命終之日。諸天奏樂次第來迎。請皆不赴。及西方化佛來迎。辭眾而去。
僧曇鑒(三十三)
定里彌陀為洗心 瓶中蓮現感誠深 勵聲稱號巡廓去 應上香臺聽法音
曇鑒。江陵人也。常愿身升極樂。面見阿彌陀佛。雖修一毫之善。亦迴向莊嚴凈土。一日定中。佛以水灑其面曰。滌汝塵垢。清汝心念。又于瓶中出一蓮華與之。出定與寺僧敘別。夜深巡廓。勵聲唸佛。及旦依常問訊。趺坐而寂。
大行禪師(三十四)
松食荷衣不外求 法華三昧更精修 琉璃地現開心眼 三世如來笑點頭
大行禪師。齊州人。入泰山草衣木食。修法華三昧。感普賢現身教師唸佛。經三七日。夜將半。忽見琉璃地。心眼開明。睹十方佛。遂右脅而終。異香數日不散。
道昂法師(三十五)
法花講罷道圓成 音樂從空直下迎 天趣有生還有死 何如凈土證無生
道昂法師。于相州講法華經。聞眾樂音從空而來報云
【現代漢語翻譯】 現代漢語譯本 『既然見到了佛，往生西方極樂世界是必然的了。』說完，他轉身面向西方，呈右脅臥的姿勢去世了。
藏禪師（三十二）
精進修持六念法門，道業已經成就，果然在臨終時見到了光明。 諸天奏樂前來迎接都是虛幻的，化佛前來迎接便立即啟程前往凈土。
藏禪師，汾州人。早年遊歷四方，遍禮佛塔寺廟。年老后不接受道俗的禮拜。心誠修行刻苦，不忘求生凈土。臨命終時，諸天奏樂依次前來迎接，禪師都拒絕了。等到西方化佛前來迎接，便向大眾告別而往生了。
僧曇鑒（三十三）
在禪定中阿彌陀佛為他洗滌心靈，瓶中顯現蓮花，感應至誠之心。 他大聲唸佛，繞寺巡行，應當是登上香臺去聽聞佛法之音了。
曇鑒，江陵人。常常發願往生極樂世界，親見阿彌陀佛（Amitabha）。即使是修習一毫之善，也迴向莊嚴凈土。一日在禪定中，佛用凈水灑在他的臉上說：『洗滌你的塵垢，清凈你的心念。』又從瓶中取出一朵蓮花給他。出定后與寺中僧人敘別。夜深時巡視寺院，大聲唸佛。到早晨像往常一樣問訊后，便結跏趺坐而去世了。
大行禪師（三十四）
吃松子，穿荷葉，不向外尋求，更加精進地修持《法華三昧》。 琉璃地面顯現，開啟了心眼，三世如來都笑著點頭稱許。
大行禪師，齊州人。進入泰山，以草為衣，以樹木果實為食，修習《法華三昧》（Lotus Samadhi）。感得普賢菩薩（Samantabhadra）現身教導他念佛。經過三七二十一天，夜裡將近一半時，忽然見到琉璃地面，心眼開明，見到十方諸佛。於是右脅臥而去世，奇異的香氣數日不散。
道昂法師（三十五）
講完《法華經》，道業圓滿成就，音樂從空中直接降臨迎接。 天道有生有死，哪裡比得上在凈土證得無生之境呢？
道昂法師，在相州講《法華經》（Lotus Sutra），聽到眾多的樂音從空中傳來，報告說
【English Translation】 English version 『Now that I have seen the Buddha, rebirth in the Pure Land is assured.』 After saying this, he turned to face the west and passed away lying on his right side.
Chan Master Zang (32)
Diligently cultivating the Six念 (Six Recollections), the path is already accomplished; indeed, in the end, he beheld the light. The music of the heavens coming to greet him was all illusory; the manifested Buddha came to welcome him, and he immediately set off.
Chan Master Zang was from Fenzhou. In his early years, he traveled far and wide, paying respects at pagodas and temples everywhere. In his old age, he did not accept the bows of either monks or laypeople. His heart was sincere, his practice was arduous, and he never forgot the Pure Land. On the day of his death, the music of the heavens came in succession to welcome him, but he refused them all. When the manifested Buddha of the West came to welcome him, he bid farewell to the assembly and departed.
Monk Tan Jian (33)
In samadhi, Amitabha (Amitabha) washed his heart; a lotus appeared in the vase, deeply moved by his sincerity. He encouraged himself to chant the Buddha's name, circumambulating the temple; he should ascend the incense platform to listen to the Dharma sound.
Tan Jian was from Jiangling. He often vowed to be reborn in the Land of Ultimate Bliss and to see Amitabha Buddha (Amitabha) face to face. Even if he cultivated a hair's breadth of goodness, he would dedicate it to adorning the Pure Land. One day, in samadhi, the Buddha sprinkled water on his face and said, 『Wash away your dust and purify your mind.』 He also took a lotus flower from a vase and gave it to him. After emerging from samadhi, he bid farewell to the monks in the temple. Late at night, he patrolled the temple, chanting the Buddha's name loudly. In the morning, after making his usual greetings, he sat in full lotus posture and passed away.
Chan Master Daxing (34)
Eating pine nuts and wearing lotus leaves, he sought nothing outside; he cultivated the Lotus Samadhi (Lotus Samadhi) with even greater diligence. A lapis lazuli ground appeared, opening his mind's eye; the Buddhas of the three worlds smiled and nodded in approval.
Chan Master Daxing was from Qizhou. He entered Mount Tai, wearing grass for clothing and eating wood and fruit. He cultivated the Lotus Samadhi (Lotus Samadhi). He was moved by Samantabhadra Bodhisattva (Samantabhadra) appearing in person to teach him to recite the Buddha's name. After three weeks, in the middle of the night, he suddenly saw a lapis lazuli ground, his mind's eye opened, and he saw the Buddhas of the ten directions. Then he passed away lying on his right side, and a strange fragrance lingered for several days.
Dharma Master Daoang (35)
After lecturing on the Lotus Sutra (Lotus Sutra), the path was perfectly accomplished; music descended directly from the sky to welcome him. The realm of the heavens has birth and death; how can it compare to attaining non-birth in the Pure Land?
Dharma Master Daoang was lecturing on the Lotus Sutra (Lotus Sutra) in Xiangzhou when he heard the sound of music coming from the sky, reporting that
。此兜率宮故下相迎。昂曰。天道生死根本。從來不願。所期西方。若音樂旋轉自西來迎。吾當往(矣)。言訖香爐墜手。于高座上端坐而去。
集維那(三十六)
樑上傳言豈熱謾 求生凈土本無難 臨終唸佛隨超生 點鐵成金一粒丹
集維那者。蘇人。于萬壽禪寺綱維多眾。染患垂革。以衣盂之資二次請眾唸佛。命終后。居眾寮放參時至。聞樑上云。集維那生凈土(矣)。堂眾驚駭。疑集無凈業何以得生。斯須樑上復云。臨終兩度請大眾唸佛。故得往生。觀集維那事。世人臨終請人唸佛。實為要道也。出寶珠集。
憲章法師(三十七)
教觀該通德業優 人稱虎子更無儔 法堂設坐跏趺去 不取金臺誓不休
憲章法師。諱仲憫。三衢人。少年即通大小部。教苑中以虎子稱之。後主浮石。嘗大其言曰。吾座無五百眾則不講大部。不能如其言。故一生惟講小部。洎章之終。急歸本業寺。集大眾於法堂。登師子座。方跏趺忽見西方銀臺自空至。乃唱曰。吾平生解第一義。誓取金臺往生。何為不然。瞑目而終。
僧志通(三十八)
凈土精修仰昔賢 事儀如法教遵圓 蓮華開合靈禽集 即是西方境現前
志通。鳳翔人。見智者大師凈土儀式。深自慶
【現代漢語翻譯】 現代漢語譯本： 此兜率宮（Tushita Heaven，欲界六天之一，彌勒菩薩的居所）因此派人前來迎接。昂說：『天道的生死輪迴是根本，我從來不願往生那裡。我所期望的是西方極樂世界。如果音樂旋轉著從西方來迎接我，我就前往。』說完，手中的香爐掉落，在高座上端坐而逝。
集維那（此處指一位名叫集維那的僧人）
樑上傳言豈是虛假？求生凈土本來就不難。臨終唸佛就能超生，如同點石成金的一粒丹藥。
集維那，是蘇州人，在萬壽禪寺擔任綱維，管理眾多事務。他身染重病，臨終之際，用自己的衣物和缽盂的錢財，兩次請大眾唸佛。命終之後，大眾在僧寮放參時，聽到樑上說：『集維那往生凈土了。』大眾驚駭，懷疑集維那沒有修習凈業，怎麼能往生呢？過了一會兒，樑上又說：『他臨終前兩次請大眾唸佛，所以才能往生。』觀看集維那的事蹟，世人在臨終時請人唸佛，實在是重要的途徑啊。出自《寶珠集》。
法師（此處指一位法號為的法師）
教理和觀行都通達，德行和事業都很優秀，人們稱他為虎子，無人能比。在法堂設定座位，結跏趺坐而逝，發誓不得到金蓮臺就不罷休。
**法師，名諱仲憫，是三衢人。少年時就通達大小乘經典，在教界中被譽為虎子。後來主持浮石寺，曾經誇下海口說：『我的座位如果沒有五百人，就不講大部經典。』因為不能實現他的話，所以一生只講小部經典。等到章程結束，急忙回到本業寺，召集大眾於法堂，登上獅子座，剛結跏趺坐，忽然看見西方銀蓮臺從空中降臨。於是唱道：『我平生理解第一義諦，發誓要得到金蓮臺往生，為什麼不是這樣呢？』說完就閉上眼睛去世了。
僧志通
精進修習凈土，仰慕古代的賢人，事相和儀式都如法，教義遵循圓滿。蓮花開放和閉合，靈禽聚集，這就是西方極樂世界的景象顯現。
志通，是鳳翔人，看到智者大師的凈土儀式，深深地感到慶幸。
【English Translation】 English version: Therefore, the Tushita Heaven (one of the six heavens in the desire realm, the abode of Maitreya Bodhisattva) sent someone to welcome him. Ang said, 'The cycle of birth and death in the heavenly realm is fundamental, and I have never wished to be reborn there. What I desire is the Western Pure Land. If music comes spinning from the West to welcome me, then I will go.' After saying this, the incense burner fell from his hand, and he passed away sitting upright on the high seat.
Ji Weina (referring to a monk named Ji Weina)
How can the words from the rafters be false? Seeking rebirth in the Pure Land is not difficult. Reciting the Buddha's name at the time of death leads to transcendence, like a single pill that turns stone into gold.
Ji Weina was a native of Suzhou and served as the Karmadana (manager of affairs) in Wanshou Monastery, overseeing many matters. Suffering from a severe illness, he used the money from his robes and bowl to request the Sangha to recite the Buddha's name twice. After his death, when the Sangha was dismissing the session in the monks' quarters, they heard a voice from the rafters saying, 'Ji Weina has been reborn in the Pure Land.' The Sangha was astonished, wondering how Ji Weina could be reborn without cultivating Pure Land practices. After a while, the voice from the rafters said again, 'He requested the Sangha to recite the Buddha's name twice before his death, therefore he was able to be reborn.' Observing the deeds of Ji Weina, it is truly an important path for people to request others to recite the Buddha's name at the time of death. From the 'Collection of Precious Pearls'.
Dharma Master (referring to a Dharma Master with the title )
He was proficient in both doctrine and practice, and his virtue and career were outstanding. People called him 'Tiger Cub,' and no one could compare to him. He set up a seat in the Dharma hall, sat in the lotus position, and passed away, vowing not to rest until he obtained a golden lotus platform.
**Dharma Master, named Zhongmin, was a native of Sanqu. He was proficient in both Mahayana and Hinayana scriptures from a young age and was known as 'Tiger Cub' in the monastic community. Later, he presided over Fushi Temple and once boasted, 'If there are not five hundred people in my seat, I will not lecture on the major scriptures.' Because he could not fulfill his words, he only lectured on the minor scriptures throughout his life. When the chapter ended, he hurried back to Benye Temple, gathered the Sangha in the Dharma hall, ascended the lion throne, and just as he sat in the lotus position, he suddenly saw a silver lotus platform descending from the sky from the West. Then he chanted, 'I have understood the first principle of meaning in my life, and I vow to obtain a golden lotus platform for rebirth. Why is it not so?' After saying this, he closed his eyes and passed away.
Monk Zhitong
He diligently cultivated the Pure Land, admired the ancient sages, and the events and rituals were all in accordance with the Dharma, and the teachings followed perfection. The lotus flowers opened and closed, and spiritual birds gathered, which is the manifestation of the Western Pure Land.
Zhitong, a native of Fengxiang, saw the Pure Land rituals of Master Zhiyi and felt deeply fortunate.
幸。於是不敢西唾。不背西坐。如法修進。后見白鶴孔雀成行西下。又見蓮花光明開合於前。通曰。凈土現(矣)。乃起禮佛而終。荼毗時。五色祥雲覆其棺上。
僧法智(三十九)
不拘細律徇凡情 一念迴心即往生 金色祥光中夜發 雞鳴人起訝天明
法智。居天臺山中。唸佛為業。性多率略。不拘律儀。於國清寺兜率臺晝夜唸佛。時人多不信。忽一日遍辭道俗。我欲往生。令親識設齋。終時金光照野。野雞驚鳴。江上舟人謂言天曉。
僧雄俊(四十)
戒德全虧念不迷 閻王曾判入泥犁 須知佛力難思議 大火坑成白藕池
雄俊。城都人。善講說。無戒行。所得施利用之非法。又曾還俗入軍營中。后逃難再復僧相。大曆年間忽死。見閻羅王判入地獄。俊高聲曰。雄俊若入地獄。三世諸佛即成妄語。觀經云。下品下生者造五逆罪。臨終十念尚得往生。俊雖造罪不作五逆。況平日唸佛罔知其數。言已再蘇。俄頃跏趺乘華臺西往。
僧自覺(四十一)
凈土慈尊坐寶蓮 大悲引見豈無緣 幸舒金手來摩頂 決定西昂愿弗悛
自覺。真州人。發願往生。一日似夢之間。大悲觀音接見阿彌陀佛。遂舉念化錢鑄造大悲聖像。高四十九尺。造寺居之。一
【現代漢語翻譯】 現代漢語譯本：於是他不敢朝西吐唾沫，也不背朝西坐，如法修行精進。後來，他看見白鶴和孔雀成群結隊地向西飛去，又看見蓮花放出光明在他面前開合。他知道『凈土顯現了』。於是起身禮佛而終。火化時，五彩祥雲覆蓋在他的棺材上。
僧人法智（三十九）
不拘泥於細微戒律，順從凡夫的情感，只要一念迴心，就能往生西方。 金色祥光在半夜發出，雞鳴時人們起身，驚訝天亮了。
法智，居住在天臺山中，以唸佛為修行。性格比較隨意粗疏，不拘泥於戒律。他在國清寺兜率臺日夜唸佛，當時很多人不相信他能往生。忽然有一天，他遍辭寺院僧人和俗家信徒，說『我將要往生了』，讓親戚朋友準備齋飯。臨終時，金色光芒照亮田野，野雞受驚鳴叫，江上的船伕說天亮了。
僧人雄俊（四十）
戒律德行完全虧損，但唸佛的心不迷惑，閻羅王曾經判他下地獄。 要知道佛的力量不可思議，大火坑變成了白蓮池。
雄俊，是成都人，擅長講經說法，但沒有戒行，把得到的佈施用在不正當的地方。又曾經還俗到軍隊中。後來因為逃避戰亂再次出家。大曆年間忽然死去，看見閻羅王判他下地獄。雄俊高聲說：『雄俊如果下地獄，三世諸佛就成了妄語。《觀經》說，下品下生的人造作五逆重罪，臨終十念尚且能夠往生。雄俊雖然造罪，但不作五逆，何況平日唸佛不知道有多少。』說完就甦醒過來。一會兒后，他結跏趺坐，乘坐蓮花臺往西方去了。
僧人自覺（四十一）
凈土的慈悲佛陀坐在寶蓮上，以大悲心引導接見，怎麼會沒有緣分呢？ 有幸伸出金手來摩頂，決定向往西方的心願不會改變。
自覺，是真州人，發願往生西方。有一天，在夢境中，大悲觀音接引他見到了阿彌陀佛。於是他發心化緣鑄造大悲觀音聖像，高四十九尺，建造寺廟居住。
【English Translation】 English version: Therefore, he dared not spit westward, nor sit with his back to the west, diligently cultivating according to the Dharma. Later, he saw white cranes and peacocks flying westward in rows, and also saw lotus flowers emitting light, opening and closing before him. He knew, 'The Pure Land has manifested.' So he rose to pay homage to the Buddha and passed away. During cremation, auspicious five-colored clouds covered his coffin.
Monk Fazhi (39)
Not bound by minor precepts, indulging in worldly emotions, a single thought of repentance leads to rebirth in the Pure Land. Golden auspicious light shines in the middle of the night, when the rooster crows and people rise, they are surprised that it is dawn.
Fazhi lived in the Tiantai Mountains, practicing mindfulness of the Buddha. He was often casual and unrestrained, not adhering to the precepts. He recited the Buddha's name day and night at the Tushita Hall of Guoqing Temple, which many people did not believe in. Suddenly one day, he bid farewell to monks and laypeople, saying, 'I am going to be reborn in the Pure Land,' and asked relatives and friends to prepare a vegetarian feast. At the time of his death, golden light illuminated the fields, wild pheasants crowed in alarm, and boatmen on the river said it was dawn.
Monk Xiongjuan (40)
Moral discipline completely lost, but mindfulness is not confused, Yama (King of the Underworld) once sentenced him to hell. Know that the Buddha's power is inconceivable, the great fire pit becomes a white lotus pond.
Xiongjuan was from Chengdu, skilled in preaching, but without moral conduct, using the offerings he received for improper purposes. He also once returned to lay life and joined the army. Later, he escaped the war and became a monk again. During the Dali era, he suddenly died and saw Yama (King of the Underworld) sentencing him to hell. Xiongjuan loudly said, 'If Xiongjuan goes to hell, the Buddhas of the three worlds would be liars. The Contemplation Sutra says that those who commit the five heinous crimes (five rebellious acts) in the lowest level of the lowest rebirth can still be reborn in the Pure Land with ten recitations at the time of death. Although Xiongjuan committed sins, he did not commit the five heinous crimes, moreover, he recited the Buddha's name countless times on weekdays.' After saying this, he revived. A moment later, he sat in the lotus position and rode a lotus platform westward.
Monk Zijue (41)
The compassionate Buddha of the Pure Land sits on a precious lotus, with great compassion guiding the meeting, how could there be no affinity? Fortunately, he extends his golden hand to touch my head, the determination to aspire to the West will not change.
Zijue was from Zhenzhou, vowing to be reborn in the Pure Land. One day, in a dream, the Great Compassion Guanyin (Avalokiteśvara) led him to see Amitabha Buddha. So he vowed to raise money to cast a Great Compassion (Avalokiteśvara) statue, forty-nine feet tall, and built a temple to live in.
夕忽有金色祥光二道。阿彌陀佛自光中乘雲而至。垂金手按摩覺首曰。汝守愿弗悛。利物為先。寶池生處。孰不如然。后十年七月望日。一人在云間現半身。若毗沙門天王。謂覺曰。安養之期。於斯至(矣)。乃于大悲像前端坐而去。
永明智覺禪師(四十二)
化旺南屏孰與倫 誦經萬善妙嚴身 徑登上品蓮臺去 直得閻王敬禮勤
宋智覺禪師。諱延壽。丹陽人。姓王氏。后遷餘杭。總角之歲誦法華經。五行俱下。嘗為北郭稅務專知官。見魚蝦輒買放生。侵盜官錢。併爲放生。事發坐死。俾赴市曹。錢王使人視之。若悲懼即殺之。否則舍之。而彼澹然無異色。乃舍之。投翠巖寺出家。參韶國師。發明心要。初往天臺智者巖。九旬習定。有鳥如尺鷃。巢于衣裓中。嘗於國清行法華懺。夜見神人持戟而入。師呵之。對曰。久積凈業。方到此中。又中夜旋繞次。見普賢前供養蓮花忽然在手。因思夙有二愿。一愿終身常誦法華。二愿畢生廣利群品。憶此二愿。復樂禪寂。進退遲疑。莫能自決。遂上智者禪院作二鬮。一曰一心禪定。一曰誦經萬善莊嚴凈土。冥心自期曰。於此二途。有一切行。必成者。須七返拈著為證。遂精禱佛祖。信手拈之。七度並得誦經萬善莊嚴凈土鬮。由此一意專修。每日晝夜行
【現代漢語翻譯】 現代漢語譯本：傍晚忽然出現兩道金色的吉祥光芒。阿彌陀佛（Amitabha，西方極樂世界的教主）從光中乘雲而來，垂下金色的手對智覺（Zhi Jue，禪師名號）說：『你堅守誓願毫不改變，以利益眾生為先，在寶池（Seven-jeweled Pond，極樂世界中的水池）中化生之處，誰能比得上你呢？』十年後的七月十五日，有一個人在云間顯現半個身子，好像毗沙門天王（Vaisravana，佛教護法神），告訴智覺說：『往生安養（Sukhavati，西方極樂世界）的日期，就在這裡了。』於是就在大悲觀音像前，端坐而逝。
永明智覺禪師（四十二）
教化興盛于南屏山，誰能與他相比？誦經修習萬善，以此來莊嚴自身。直接登上上品蓮臺而去，以至於閻王（Yama，掌管地獄的神）都恭敬地頂禮膜拜。
宋朝的智覺禪師，法名延壽（Yan Shou），丹陽人，姓王。後來遷居到餘杭。年幼時就能背誦《法華經》（Lotus Sutra）。五行文字一揮而就。曾經擔任北郭稅務專知官，見到魚蝦就買來放生，甚至挪用官錢來放生。事情敗露后被判死刑，押赴刑場。錢王（King Qian，吳越國王）派人去察看，如果他表現出悲傷恐懼就殺了他，否則就赦免他。而他神色淡然，沒有絲毫異樣。於是就被赦免了。之後投奔翠巖寺出家，參拜韶國師（Shao Guoshi），領悟了心要。最初前往天臺山的智者巖，九十天習禪入定，有小鳥像鷦鷯一樣，在衣服口袋裡築巢。曾經在國清寺（Guoqing Temple）舉行法華懺法，夜晚看見神人拿著戟走進來，禪師呵斥他。神人回答說：『我積攢了很久的清凈之業，才能來到這裡。』又在半夜繞佛時，看見普賢菩薩（Samantabhadra，佛教菩薩）面前供養的蓮花忽然出現在手中。因此想起過去有兩個願望，一是終身常誦《法華經》，二是畢生廣利眾生。想到這兩個願望，又喜歡禪定寂靜，進退遲疑，不能自己決定。於是到智者禪院做了兩個鬮，一個寫著『一心禪定』，一個寫著『誦經萬善莊嚴凈土』。默默地祈禱說：『在這兩條道路中，有一種修行，必定能成就，需要連續七次拈到它作為證明。』於是虔誠地祈禱佛祖，隨意拈取，七次都拈到了『誦經萬善莊嚴凈土』的鬮。由此一心專修，每日晝夜行持。
【English Translation】 English version: In the evening, two golden auspicious lights suddenly appeared. Amitabha Buddha (Amitabha, the lord of the Western Pure Land of Ultimate Bliss) descended from the light riding on clouds, lowered his golden hand and said to Zhi Jue (Zhi Jue, the Zen master's title): 'You steadfastly uphold your vows without changing, prioritizing the benefit of sentient beings. Who can compare to you in the place of rebirth in the Jeweled Pond (Seven-jeweled Pond, a pond in the Pure Land)?' Ten years later, on the fifteenth day of the seventh month, a person appeared in the clouds with half of his body visible, resembling Vaisravana, the Heavenly King (Vaisravana, a guardian deity in Buddhism), and told Zhi Jue: 'The date of rebirth in Sukhavati (Sukhavati, the Western Pure Land of Ultimate Bliss) is here.' Then, he sat in full lotus posture in front of the statue of Great Compassion and passed away.
Zen Master Yongming Zhijue (Forty-two)
His teachings flourished at Nanping Mountain, who can compare to him? Reciting scriptures and cultivating myriad virtues, he adorned himself with these. He directly ascended to the highest grade lotus platform and departed, to the extent that even Yama (Yama, the lord of the underworld) respectfully prostrated in reverence.
Zen Master Zhijue of the Song Dynasty, whose personal name was Yan Shou (Yan Shou), was a native of Danyang, with the surname Wang. Later, he moved to Yuhang. From a young age, he could recite the Lotus Sutra (Lotus Sutra). He wrote fluently and quickly. He once served as the tax official in charge of Beiguo, and whenever he saw fish and shrimp, he would buy them and release them, even embezzling official funds for this purpose. After the matter was exposed, he was sentenced to death and escorted to the execution ground. King Qian (King Qian, the king of Wuyue) sent someone to observe him. If he showed sadness or fear, he would be executed; otherwise, he would be pardoned. But he remained calm and showed no difference in his expression. So, he was pardoned. Afterwards, he joined the Cuiyan Temple and became a monk, studying under National Teacher Shao (Shao Guoshi), and realized the essence of the mind. Initially, he went to Zhizhe Rock on Mount Tiantai and practiced meditation for ninety days. A bird, like a wren, built a nest in his clothing pocket. He once performed the Lotus Sutra repentance ceremony at Guoqing Temple (Guoqing Temple). At night, he saw a divine being enter with a halberd, and the Zen master rebuked him. The divine being replied: 'I have accumulated pure karma for a long time to be able to come here.' Also, while circumambulating the Buddha in the middle of the night, he saw a lotus flower offered before Samantabhadra Bodhisattva (Samantabhadra, a Buddhist bodhisattva) suddenly appear in his hand. Therefore, he remembered that he had two vows in the past: one was to constantly recite the Lotus Sutra throughout his life, and the other was to benefit all sentient beings extensively throughout his life. Thinking of these two vows, and also liking the tranquility of meditation, he hesitated and could not decide. So, he went to Zhizhe Zen Temple and made two lots, one written with 'Single-minded Meditation' and the other written with 'Reciting Scriptures and Cultivating Myriad Virtues to Adorn the Pure Land.' He silently prayed, saying: 'Among these two paths, there is one practice that will surely lead to accomplishment, and it needs to be drawn seven times in a row as proof.' So, he sincerely prayed to the Buddhas and ancestors, and randomly drew the lots. Seven times in a row, he drew the lot of 'Reciting Scriptures and Cultivating Myriad Virtues to Adorn the Pure Land.' From this, he focused on cultivating this practice, day and night.
一百八件佛事。初住雪竇。晚詔住永明寺。徒眾二千。學者參問。指心為宗。以悟為決。有宗鏡錄一百卷行世。有四偈勸禪人兼修凈土。及撰神棲安養賦。開寶八年二月二十六日。晨起焚香告眾。跏趺而逝。后杭州一僧死入冥界。見閻羅王殿供養一𦘕[巾*((ㄇ@人)/登)]。王晨昏頂禮。僧問主吏曰。此何人也。王日奉之。曰此杭州永明壽禪師也。世人未有不經王按而得生者。此禪師徑往西方至上品上生。王故敬奉。其僧再蘇。遂往杭州永明尋禮遺像。乃具言之。塔建於大慈山。
四明法智法師(四十三)
三昧薰脩豈有涯 妙宗演出自名家 要期畢命生安養 不是焚身學外邪
法智法師。諱知禮。字約言。金姓。四明人。從寶云通師傳天臺教觀。出世承天。繼住延慶。道化熾行。學徒如林。力行法華．般舟三昧。期生安養。嘗與十僧結社。約懺修三載。自焚其身。決取凈土。楊文公億以書勸請住世。傳法度人。師答以書。極談法要。必欲如願。公再四勸留。始改其轍。天臺一宗。萬世之下以師為準的。著指要．妙宗二鈔。金光諸記。講座談塵曾無虛日。後於歲旦結光明懺七日為往生之期。至五日趺座而去。實天聖六年也。趙清獻公抃銘其塔。
慈雲遵式法師(四十四)
燃
【現代漢語翻譯】 現代漢語譯本： 一百零八件佛事。最初住在雪竇寺，晚年奉詔住在永明寺。門徒眾多，有兩千人。學者前來參問，以明心見性為宗旨，以開悟為最終目標。著有《宗鏡錄》一百卷流傳於世。有四句偈語勸勉禪人兼修凈土法門，並撰寫《神棲安養賦》。開寶八年二月二十六日，早晨起來焚香告訴眾人，然後結跏趺坐而逝。後來杭州有一位僧人死後進入陰間，見到閻羅王的殿堂里供奉著一幅永明延壽禪師的畫像。閻羅王早晚都頂禮膜拜。僧人問主管的官吏說：『這是什麼人？』官吏回答說：『閻羅王每日都恭敬供奉他。』又說：『這是杭州的永明延壽禪師。世間之人沒有不經過閻羅王審判而能投生的，這位禪師卻直接往生西方極樂世界，而且是上品上生，所以閻羅王非常敬重他。』這位僧人後來複活，於是前往杭州永明寺瞻仰延壽禪師的遺像，並將此事詳細地說了出來。延壽禪師的塔建在大慈山。
四明法智法師(四十三)
三昧的熏修哪裡有窮盡？ 妙宗的演說出自名家。 要期望此生必定往生安養凈土， 而不是焚燒身體去學習外道的邪法。
法智法師，名知禮，字約言，俗姓金，是四明人。跟隨寶云通法師學習天臺宗的教觀。出世后住在承天寺，後來又住在延慶寺。他的道風教化非常興盛，學徒眾多，像一片樹林。他努力修行《法華經》和般舟三昧，期望往生安養凈土。曾經與十位僧人結社，約定懺悔修行三年，並自焚其身，決心往生凈土。楊文公億寫信勸請他留在世間，傳法度人。法智法師回信，詳細地闡述了佛法的要義，表明自己一定要實現往生的願望。楊文公再三勸他留下，法智法師才改變了主意。天臺宗在萬世之後都以法智法師為準則。他著有《指要》、《妙宗鈔》等著作，以及《金光明經》等註解，講經說法，談論佛理，沒有一天是空過的。後來在歲旦之日，結光明懺法會七日，作為往生之期。到第五天，結跏趺坐而逝。時間是天聖六年。趙清獻公抃為他撰寫了塔銘。
慈雲遵式法師(四十四)
燃
【English Translation】 English version: One hundred and eight Buddhist activities. Initially resided at Xuedou Temple (雪竇寺), later summoned to reside at Yongming Temple (永明寺). Had a large following of two thousand disciples. Scholars came to inquire, taking the mind as the principle and enlightenment as the ultimate goal. Authored the 'Zong Jing Lu' (宗鏡錄) in one hundred volumes, which is circulated in the world. Composed four verses to encourage Chan practitioners to also cultivate the Pure Land practice, and wrote the 'Shen Qi An Yang Fu' (神棲安養賦). On the twenty-sixth day of the second month of the eighth year of the Kaibao era, he arose in the morning, burned incense, and informed the assembly, then sat in full lotus posture and passed away. Later, a monk from Hangzhou died and entered the underworld, where he saw an image of Chan Master Yongming Yanshou (永明延壽) enshrined in the hall of King Yama (閻羅王). The king prostrated and paid homage morning and evening. The monk asked the chief clerk, 'Who is this person?' The clerk replied, 'The king reverently venerates him daily.' He further said, 'This is Chan Master Yongming Yanshou of Hangzhou. No one in the world can be reborn without being judged by King Yama, but this Chan master went directly to the Western Pure Land and attained the highest level of rebirth, so King Yama greatly respects him.' This monk later revived and went to Yongming Temple in Hangzhou to pay homage to the remaining image of Chan Master Yanshou, and recounted this matter in detail. The stupa of Chan Master Yanshou was built on Mount Daci (大慈山).
Dharma Master Siming Fazhi (四十三)
Where is the end of Samadhi cultivation? The wonderful teachings of the sect come from a renowned family. The key is to aspire to be reborn in the Land of Bliss in this life, Rather than burning the body to learn the heretical practices of external paths.
Dharma Master Fazhi (法智), personal name Zhili (知禮), style name Yueyan (約言), surname Jin (金), was a native of Siming (四明). He studied the Tiantai (天臺) teachings and contemplation from Dharma Master Baoyun Tong (寶雲通). After leaving home, he resided at Chengtian Temple (承天寺), and later at Yanqing Temple (延慶寺). His virtuous influence flourished, and his disciples were as numerous as a forest. He diligently practiced the 'Lotus Sutra' (法華經) and the Pratyutpanna Samadhi (般舟三昧), aspiring to be reborn in the Land of Bliss. He once formed a society with ten monks, vowing to repent and cultivate for three years, and burned his body, determined to be reborn in the Pure Land. Yang Wengong Yi (楊文公億) wrote a letter to persuade him to remain in the world and transmit the Dharma to save people. Dharma Master Fazhi replied with a letter, elaborating on the essentials of the Dharma, expressing his determination to fulfill his wish for rebirth. Yang Wengong repeatedly urged him to stay, and Dharma Master Fazhi finally changed his mind. The Tiantai school, for ten thousand generations to come, takes Dharma Master Fazhi as the standard. He authored works such as 'Zhi Yao' (指要), 'Miao Zong Chao' (妙宗鈔), and commentaries on the 'Golden Light Sutra' (金光明經). He lectured on the sutras and discussed Buddhist principles without a single day of idleness. Later, on New Year's Day, he held a seven-day Bright Light Repentance ceremony as the date of his rebirth. On the fifth day, he sat in full lotus posture and passed away. The time was the sixth year of the Tiansheng era. Zhao Qingxian Bian (趙清獻抃) wrote the inscription for his stupa.
Dharma Master Ciyun Zunshi (四十四)
Burning
指陳詞遍吉前 力行三昧自長年 臨終請像為明證 直佔西方上品蓮
慈雲法師。名遵式。字知白。臺州人。葉姓。二十受具。學律于守初。繼入國清。于普賢像前燼一指。誓傳天臺教觀。雍熙初謁寶云通師。北面受業。未幾智解秀出。智者大師諱日燃頂終朝。誓力行四修三昧。淳化初眾請居寶云。講說無間。靈異之跡具于本傳。師惟以凈土勸人。制大小本彌陀懺法。晨朝十念法。往生坐禪觀法。唸佛方法。十六觀頌。唸佛三昧詩。其他著述不復綴焉。壽六十九。明道元年十月十八日。令徒弟請彌陀像以證其終。葬于月桂峰下。
昭慶省常法師(四十五)
心比西湖水更清 造修慕遠悟無生 縉紳賢士同成社 千古猶存凈行名
省常法師者。住錢唐南昭慶院。克志凈業。乃自刺指血和墨書花嚴凈行品。每書一字三拜三圍繞三稱佛名。刊板印成千卷。分施千人。又以栴檀香雕毗盧舍那佛。像成跪地合掌發願云。我與一千大眾結凈行社。始從今日發菩提心。窮未來際行菩薩行。愿盡此報身。生安養國。王文正公且為社首。翰林承旨宋白撰碑。翰林學士蘇易簡作凈行品序。狀元孫何題社客于碑陰。社友八十。比丘一千。同修唸佛三昧。廬山蓮社同其高風焉。
靈芝元照律師(四十
【現代漢語翻譯】 現代漢語譯本： 指陳詞遍吉前，力行三昧自長年：讚揚慈雲遵式法師在遍吉菩薩（Manjushri，文殊菩薩）像前立下誓言，長期精進修持三昧（Samadhi，禪定）。 臨終請像為明證，直佔西方上品蓮：臨終時請來阿彌陀佛像作為往生的證明，直接往生西方極樂世界，位列上品蓮花。
慈雲法師，名遵式（Zunshi），字知白，臺州人，俗姓葉。二十歲受具足戒，跟隨守初律師學習戒律，之後進入國清寺。在普賢菩薩（Samantabhadra，普賢菩薩）像前焚燒一指，發誓弘揚天臺宗的教觀。雍熙年間拜見寶云通法師，以弟子之禮侍奉。不久之後，智慧超群。在智者大師（智顗）的忌日燃頂供養一整天。發誓努力修持四種三昧。淳化年間，大眾請他住持寶云寺，講經說法不間斷。他的靈異事蹟記載在他的本傳中。法師只用凈土法門勸導世人，製作了大小本的《彌陀懺法》，《晨朝十念法》，《往生坐禪觀法》，《唸佛方法》，《十六觀頌》，《唸佛三昧詩》等。其他的著作就不一一列舉了。享年六十九歲。明道元年十月十八日，讓弟子請來阿彌陀佛像來證明他的往生。安葬在月桂峰下。
昭慶省常法師（四十五）
心比西湖水更清，造修慕遠悟無生：省常法師的心比西湖的水還要清澈，他的修行傚法古代高僧，領悟了無生之理。 縉紳賢士同成社，千古猶存凈行名：士大夫和賢士們共同成立蓮社，他清凈的修行之名千古流傳。
省常法師，住在錢塘南昭慶院。立志修習凈土法門。於是刺破手指，用血和墨書寫《華嚴經·凈行品》。每寫一個字，就三拜、三繞佛、三稱佛名。刊印成千卷，分發給一千人。又用栴檀香雕刻毗盧舍那佛（Vairocana，毗盧遮那佛）像。佛像雕成后，跪在地上合掌發願說：『我與一千大眾結成凈行社，從今天開始發菩提心，窮盡未來際行菩薩行。愿盡此報身，往生安養國（極樂世界）。』王文正公擔任社長。翰林承旨宋白撰寫碑文。翰林學士蘇易簡作《凈行品》序。狀元孫何在碑陰題寫了社員的名字。社友有比丘一千人。一同修習唸佛三昧。與廬山蓮社一樣，具有高尚的風範。
靈芝元照律師（四十）
【English Translation】 English version: Before Manjushri (Manjushri, the Bodhisattva of Wisdom), he made his vows; diligently practicing Samadhi (Samadhi, meditative absorption), he lived a long life. At his death, he requested an image as proof; he directly occupied an upper-grade lotus in the Western Pure Land.
Venerable Ciyun, named Zunshi, styled Zhibai, was a native of Taizhou, with the surname Ye. At the age of twenty, he received full ordination. He studied the Vinaya (rules of monastic discipline) under Vinaya Master Shouchu, and later entered Guoqing Temple. In front of the image of Samantabhadra (Samantabhadra, the Bodhisattva of Universal Virtue), he burned one of his fingers, vowing to propagate the Tiantai teachings. During the Yongxi era, he visited Master Baoyun Tong and served him as a disciple. Before long, his wisdom and understanding became outstanding. On the anniversary of Master Zhiyi's (Zhiyi) death, he burned the top of his head as an offering for the entire day. He vowed to diligently practice the Four Samadhis. During the Chunhua era, the community invited him to reside at Baoyun Temple, where he lectured without interruption. His miraculous deeds are recorded in his biography. The Master only used the Pure Land method to encourage people, composing the large and small versions of the 'Amitabha Repentance Ritual,' the 'Morning Ten Recitations Method,' the 'Rebirth Seated Meditation Method,' the 'Nianfo Method,' the 'Sixteen Contemplations Hymn,' and the 'Nianfo Samadhi Poem,' among others. His other writings are too numerous to mention. He lived to the age of sixty-nine. On the eighteenth day of the tenth month of the first year of the Mingdao era, he instructed his disciples to bring an Amitabha image to witness his passing. He was buried at the foot of Yuegui Peak.
Dharma Master Shengchang of Zhaoqing (Forty-five)
His heart was purer than the water of West Lake; his cultivation emulated the ancients, realizing non-birth. Gentry and virtuous scholars together formed a society; his name of pure practice remains for thousands of years.
Dharma Master Shengchang resided at Southern Zhaoqing Monastery in Qiantang. He was determined to cultivate the Pure Land practice. He pierced his finger and used the blood mixed with ink to write the 'Pure Conduct Chapter' of the Avatamsaka Sutra (Flower Garland Sutra). For each character he wrote, he performed three prostrations, circumambulated three times, and recited the Buddha's name three times. He had it printed into a thousand copies and distributed to a thousand people. He also carved a statue of Vairocana Buddha (Vairocana, the Universal Buddha) from sandalwood. After the statue was completed, he knelt down, put his palms together, and made a vow, saying, 'I and a thousand members of the community form a Pure Conduct Society. From today onwards, we will generate Bodhicitta (the aspiration for enlightenment), and throughout the future, we will practice the Bodhisattva path. May we exhaust this body and be reborn in the Land of Bliss (Sukhavati, the Pure Land of Amitabha Buddha).' Duke Wang Wenzheng served as the head of the society. Hanlin Academician Song Bai wrote the inscription for the stele. Hanlin Academician Su Yijian wrote the preface to the 'Pure Conduct Chapter.' Top Scholar Sun He inscribed the names of the society members on the back of the stele. The society had one thousand monks. Together, they cultivated the Nianfo Samadhi. Like the Lotus Society of Mount Lu, they possessed noble virtue.
Vinaya Master Yuanzhao of Lingzhi (Forty)
六)
洞徹毗尼更立言 廣慈得法領芝園 故鄉清泰思歸切 妙觀才成即返轅
元照律師。字湛然。餘杭人。少依祥符東藏惠鑑師學毗尼。及見神悟謙公講天臺教觀。博究群宗。以律為本。常披布伽梨杖錫持缽乞食於市。四主群席。晚居靈芝三十年。眾常數百。著十六觀經及彌陀經疏外。有芝園等集。自號安忍子。臨命終時。諷普賢行愿品趺坐而去。
龍井元凈法師(四十七)
天竺山中解外魔 晚居龍井友東坡 凈修七日無他障 即往蓮邦禮佛陀
元凈法師。字元象。杭人。姓徐氏。十二出家。就學于慈雲。傳天臺教觀。住上天竺。廣聚學徒。教庠之盛冠兩浙。元豐間有利山門施資之厚者。倚權而奪之。眾亦隨散。逾年。其人以散聞。朝廷復令師住。眾又集焉。三年謝去。居南山之龍井。在朝名士如趙清獻公抃。蘇文忠公軾及其弟轍。未莃泰觀等咸為方外友。將終之時。入方園奄宴坐。謝賓客。招參寥子告之曰。吾凈業將成。若七日無障。吾愿遂已。七日出偈告眾。右脅而化。號辨才法師。
孤山智圓法師(四十八)
以文鳴道是僧豪 獨坐孤山行更高 但得眾生開慧目 聖經箋疏肯辭勞
智圓法師。自號中庸子。從奉先源清師傳天臺氏學。居西湖
【現代漢語翻譯】 現代漢語譯本 六)
洞徹毗尼更立言，廣慈（指元照律師的法號）得法領芝園（指靈芝寺）， 故鄉清泰（指元照律師的家鄉）思歸切，妙觀（指元照律師的修行）才成即返轅。
元照律師，字湛然，餘杭人。年少時跟隨祥符東藏惠鑑師學習毗尼（戒律）。後來聽聞神悟謙公講解天臺教觀，廣泛研究各宗派，以戒律為根本。他經常身披布伽梨（袈裟），手持錫杖，持缽在街市乞食。曾四次主持大型法會。晚年居住在靈芝寺三十年，門下常有數百人。除了撰寫《十六觀經》和《彌陀經疏》外，還有《芝園集》等著作。自號安忍子。臨終時，誦讀《普賢行愿品》，結跏趺坐而逝。
龍井元凈法師(四十七)
天竺山中解外魔，晚居龍井友東坡（指蘇軾）， 凈修七日無他障，即往蓮邦（指西方極樂世界）禮佛陀（指阿彌陀佛）。
元凈法師，字元象，杭州人，姓徐。十二歲出家，跟隨慈雲學習，傳承天臺教觀。住在上天竺寺，廣招學徒，講學之盛為兩浙之冠。元豐年間，有施主仗勢奪取寺院的財產，僧眾也隨之離散。過了一年，這件事傳到朝廷，朝廷又下令讓法師回去主持寺院，僧眾又重新聚集。三年後，法師辭去住持之位，居住在南山龍井。在朝的名士如趙清獻公抃、蘇文忠公軾及其弟轍、未莃泰觀等都成為他的方外之友。臨終時，進入方丈室內靜坐，謝絕賓客，召來參寥子告訴他說：『我的凈業即將成就，如果七日內沒有障礙，我的願望就實現了。』七日後，他出偈告誡眾人，右脅而臥圓寂。世人稱他為辨才法師。
孤山智圓法師(四十八)
以文鳴道是僧豪，獨坐孤山行更高， 但得眾生開慧目，聖經箋疏肯辭勞。
智圓法師，自號中庸子，跟隨奉先源清師學習天臺宗的學說，居住在西湖。
【English Translation】 English version 6)
Penetrating the Vinaya and establishing words, Guang Ci (referring to Yuanzhao Lawyer's Dharma name) attained the Dharma and led the Zhizhi Garden (referring to Lingzhi Temple), His hometown Qingtai (referring to Yuanzhao Lawyer's hometown) was deeply missed, and as soon as the wonderful contemplation (referring to Yuanzhao Lawyer's practice) was accomplished, he returned.
Lawyer Yuanzhao, styled Zhanran, was a native of Yuhang. In his youth, he studied the Vinaya (precepts) under Master Huijian of the Eastern Treasury of Xiangfu. Later, upon hearing Master Shenwu Qian's lectures on the Tiantai teachings, he extensively studied various schools, taking the precepts as his foundation. He often wore a cloth kasaya (robe), carried a staff, and begged for food in the market. He presided over large Dharma assemblies four times. In his later years, he resided at Lingzhi Temple for thirty years, with hundreds of disciples. In addition to writing the 'Sixteen Contemplations Sutra' and the 'Commentary on the Amitabha Sutra,' he also had works such as the 'Zhizhi Garden Collection.' He called himself Anrenzai. At the time of his death, he recited the 'Universal Worthy's Conduct and Vow Sutra,' sat in the lotus position, and passed away.
Dharma Master Yuanjing of Longjing (47)
In the Tianzhu Mountains, he dispelled external demons, and in his later years, he resided in Longjing as a friend of Dongpo (referring to Su Shi), After seven days of pure practice without obstacles, he went to the Lotus Land (referring to the Western Pure Land) to pay homage to the Buddha (referring to Amitabha Buddha).
Dharma Master Yuanjing, styled Yuanxiang, was a native of Hangzhou, with the surname Xu. He left home at the age of twelve, studied under Ciyun, and inherited the Tiantai teachings. He resided at Upper Tianzhu Temple, widely gathering students, and his lectures were the most prominent in Liangzhe. During the Yuanfeng era, a benefactor relied on his power to seize the temple's property, and the monks dispersed. A year later, this matter was reported to the court, and the court ordered the master to return to preside over the temple, and the monks gathered again. Three years later, the master resigned from his position and resided in Longjing in the Southern Mountains. Famous officials such as Zhao Qingxian Gong Bian, Su Wenzhong Gong Shi, and his brother Zhe, Wei Xi Tai Guan, and others became his friends outside the world. At the time of his death, he entered the abbot's room and sat in meditation, declined guests, and summoned Canliaozi and told him: 'My pure karma is about to be accomplished. If there are no obstacles within seven days, my wish will be fulfilled.' Seven days later, he issued a verse to admonish the assembly, lay on his right side, and passed away. People called him Dharma Master Biancai.
Dharma Master Zhiyuan of Gushan (48)
Using literature to proclaim the Way is a monastic hero, sitting alone on Gushan, his conduct is even higher, If only sentient beings can open their eyes of wisdom, he is willing to labor over commentaries on the sacred texts.
Dharma Master Zhiyuan, styled Zhongyongzi, studied the Tiantai teachings under Master Yuanqing of Fengxian, and resided in West Lake.
孤山。與林和靖為鄰友。箋註文字。雖病不廢。于彌陀教法尤剋意焉。遂造彌陀經疏並西資鈔。以勸發將來。及亡。以陶器二合而瘞之。立石志名字年月。不用謁有位求銘。以虛美我。此師預戒門人也。葬后十五年。積雨山頹。開視陶器。肉身不壞。爪發俱長。乃更襲新衣。屑眾香散其上。復瘞之。崇寧二年賜謚法慧大師。
天衣義懷禪師(四十九)
五遷名剎萃英賢 凈土兼修不礙禪 豎起拳頭推枕化 寶花池上綻青蓮
義懷禪師。溫州樂清人也。父以漁為業。懷稚時坐船尾隨。父漁得魚即付懷。懷不忍串之。私投江中。父怒捶罵。樂而無悔。遂辭親出家。依景德寺僧。天聖中試經得度。稟法于翠峰顯禪師。凡五住道場。晚居池州棲山庵。化人唸佛。有勸修凈土說。示寂之夕。其徒智才問。卵塔已畢。如何是畢竟事。懷豎拳示之。推枕而逝。
圓照宗本禪師(五十)
延和殿里闡宗乘 人主稱為福慧僧 報盡西歸登上品 非惟名字續傳燈
禪師諱宗本。常州人。性質直。少緣飾。貌禮磧。言無枝葉。蚤服勤苦。參懷禪師。言下契悟。初住蘇之瑞光。杭州太守陳公襄以凈慈懇請之曰。借師三年。為此邦植福。不敢久占。本遂赴之。未幾禪宗辟相國寺六十有四院。詔本住
【現代漢語翻譯】 現代漢語譯本 孤山（地名）。與林和靖（人名）為鄰居和朋友。認真箋註文字，即使生病也不停止。對於彌陀（Amitābha）教法尤其用心。於是撰寫了《彌陀經疏》和《西資鈔》，用來勸勉後人。去世后，用兩個陶器合在一起安葬了他，立石碑記載名字和年月，不去找有地位的人寫銘文來虛誇自己。這是禪師預先告誡門人的。安葬后十五年，因為連日降雨山體崩塌，打開陶器檢視，肉身沒有腐壞，指甲和頭髮都長長了。於是更換了新的衣服，撒上各種香料，重新安葬。崇寧二年，朝廷賜予謚號法慧大師。
天衣義懷禪師(四十九)
五次遷移名寺聚集英才，凈土法門兼修不妨礙禪定。 豎起拳頭推開枕頭圓寂，寶蓮花池上綻放青色蓮花。
義懷禪師，溫州樂清人。父親以打魚為生。義懷小時候坐在船尾跟隨父親，父親捕到魚就交給義懷，義懷不忍心用繩子穿起來，偷偷地扔到江里。父親生氣地捶打責罵他，義懷卻很快樂沒有後悔。於是辭別父母出家，依附景德寺的僧人。天聖年間通過考試取得度牒。向翠峰顯禪師學習佛法。總共住持過五個道場。晚年居住在池州棲山庵，教化人們唸佛，著有《勸修凈土說》。圓寂的晚上，他的弟子智才問：『卵塔（存放骨灰的塔）已經建好，什麼是最終的歸宿？』義懷豎起拳頭給他看，然後推開枕頭圓寂了。
圓照宗本禪師(五十)
在延和殿里闡揚佛法，皇帝稱他為有福有慧的僧人。 報盡西歸登上品蓮臺，不僅僅是名字繼續流傳燈火。
禪師名諱宗本，常州人。天性耿直，很少修飾，外貌像沙漠，說話沒有多餘的枝節。早年勤奮刻苦，參拜義懷禪師，在言語中領悟。最初住持蘇州的瑞光寺，杭州太守陳公襄用凈慈寺懇請他說：『借用禪師三年，為這個地方培植福報，不敢長久佔用。』宗本於是前往凈慈寺。不久禪宗開闢了相國寺六十四個院落，皇帝下詔讓宗本住持。
【English Translation】 English version Gushan (place name). He was a neighbor and friend of Lin Hejing (person name). He meticulously annotated texts, and did not stop even when he was ill. He was particularly devoted to the teachings of Amitābha (Amitābha). Therefore, he wrote the 'Commentary on the Amitābha Sutra' and the 'Western Resources Notes' to encourage future generations. After his death, he was buried with two pottery vessels joined together, and a stone tablet was erected to record his name and year, without seeking inscriptions from people of high status to falsely praise himself. This was the Chan master's prior warning to his disciples. Fifteen years after the burial, due to continuous rain, the mountain collapsed. When the pottery was opened, his physical body had not decayed, and his nails and hair had grown long. So they changed his new clothes, scattered various fragrances on him, and reburied him. In the second year of Chongning, the court posthumously conferred the title of Dharma Wisdom Master.
Chan Master Yihuai of Tianyi (Forty-ninth)
He moved five times to famous temples, gathering talents; cultivating both Pure Land and Chan does not hinder meditation. Raising his fist and pushing away the pillow, he passed away; blue lotuses bloomed on the Treasure Lotus Pond.
Chan Master Yihuai was a native of Yueqing, Wenzhou. His father was a fisherman. When Yihuai was young, he would sit at the stern of the boat and follow his father. When his father caught fish, he would give them to Yihuai, who could not bear to string them up and secretly threw them into the river. His father angrily beat and scolded him, but Yihuai was happy and had no regrets. So he bid farewell to his parents and became a monk, relying on the monks of Jingde Temple. During the Tiansheng period, he passed the examination and obtained ordination. He studied the Dharma under Chan Master Cuifeng Xian. He resided in a total of five monasteries. In his later years, he lived in Qishan Hermitage in Chizhou, teaching people to recite the Buddha's name, and wrote 'Exhortation to Cultivate Pure Land'. On the evening of his death, his disciple Zhicai asked, 'The stupa (a tower for storing ashes) has been built, what is the ultimate destination?' Yihuai raised his fist to show him, then pushed away the pillow and passed away.
Chan Master Yuanzhao Zongben (Fiftieth)
In the Yanhe Hall, he expounded the Dharma; the emperor called him a monk of fortune and wisdom. When his reward was exhausted, he returned to the West and ascended to the upper lotus platform; it was not only his name that continued to transmit the lamp.
Chan Master's name was Zongben, a native of Changzhou. He was straightforward in nature, rarely adorned himself, looked like a desert, and spoke without superfluous details. In his early years, he was diligent and hardworking, and visited Chan Master Yihuai, and realized enlightenment in his words. He first resided in Ruiguang Temple in Suzhou. Chen Gongxiang, the prefect of Hangzhou, earnestly requested him with Jingci Temple, saying, 'Borrow the Chan master for three years to cultivate blessings for this place, I dare not occupy him for long.' Zongben then went to Jingci Temple. Soon, the Chan sect opened sixty-four courtyards of Xiangguo Temple, and the emperor ordered Zongben to reside there.
慧林。召對延和殿。既退。上自送之。謂左右曰。真福慧僧也。老居靈巖。閉戶密修凈業。曦律師嘗神遊凈土。見一蓮座。問彼土之人曰。此何人之座。曰大宋國僧宗本之座。元符二年十二月甲子。沐浴告眾右脅若熟睡然。撼之已去。門弟子塔全身於靈嵓。
黃龍悟新禪師(五十一)
三關已透繼黃龍 繫念西方複用功 可謂有禪兼凈土 于兔戴角更威雄
悟新禪師。少以氣節蓋眾。好面折人。初謁棲賢秀鐵面不契。次參黃龍宗覺禪師。大悟玄旨。自號死心叟。榜其居曰死心室。繼住黃龍。叢席大振。猶專意凈業。有勸唸佛文。其說明簡切要。讀之令人發哀起信。固知其為深得凈土之旨者也。
大通善本禪師(五十二)
儼臨于眾屼如山 道譽揚揚藹世間 不是虛承圓照后 須知接武向西遷
善本禪師。姓董氏。漢仲舒之後。其先家大康仲舒村。后遷於穎。遂為穎人。博通內外書。操履清修。參圓照本公坐定公。特顧之本。默契其旨。一時輩流俱列其下。后住凈慈。繼圓照之席。眾輳如雲。時號大小本。神．孝聞其名。詔住上都法雲寺。賜號大通禪師。所至凡見佛菩薩立像不敢坐。齊饌以魚胾名者不食。其防心離過。專志凈業。蓋有所從來。示寂之際。光明甚熾。
【現代漢語翻譯】 現代漢語譯本 慧林（僧人法號）。奉旨于延和殿覲見。退朝後，皇上親自送他，對左右侍從說：『真是個有福慧的僧人啊。』他長久居住在靈巖寺，閉門精進地修習凈土法門。曦律師曾經神遊凈土，見到一個蓮花座，問凈土的人說：『這是誰的座位？』回答說：『是大宋國僧人宗本的座位。』元符二年十二月甲子日，宗本沐浴后告訴眾人，然後右側臥倒，像熟睡一樣。搖動他，已經去世了。門下弟子在靈巖寺建塔安葬了他的全身。
黃龍悟新禪師(五十一)
三關已透繼黃龍，繫念西方複用功，可謂有禪兼凈土，于兔戴角更威雄。
悟新禪師。年少時以氣節超過眾人，喜歡當面指責別人的過失。最初拜訪棲賢秀禪師，但未能契合。後來參訪黃龍宗覺禪師，大徹大悟玄妙的旨意。自號『死心叟』，並在他的住所題名為『死心室』。後來接任黃龍寺住持，門徒眾多，道風大振。但他仍然專心致志于凈土法門，著有勸人唸佛的文章，其中的說明簡明扼要，讀後令人感到悲切並生起信心。由此可知，他是深刻領悟凈土法門真諦的人。
大通善本禪師(五十二)
儼臨于眾屼如山，道譽揚揚藹世間，不是虛承圓照后，須知接武向西遷。
善本禪師。姓董，是漢代董仲舒的後代。他的祖先居住在大康仲舒村，後來遷到穎州，於是成為穎州人。他廣泛通讀儒家和佛家的典籍，品行清高，修行精進。參訪圓照本公和坐定公，圓照本公對他特別關注，善本禪師也默默地領會了他的旨意。當時同輩的人都將他視為領袖。後來擔任凈慈寺住持，繼承圓照的地位，僧眾雲集。當時人們稱他為大小本。神宗和孝宗皇帝都聽說了他的名聲，下詔讓他擔任上都法雲寺住持，並賜號『大通禪師』。他每到一處，凡是見到佛菩薩的立像，都不敢坐下。齋飯中如果用魚肉做菜，他就不吃。他嚴於防範過失，專心致志于凈土法門，這都是有來由的。他去世的時候，光明非常熾盛。
【English Translation】 English version Huilin (monk's Dharma name). He was summoned to the Yanhe Hall for an audience. After he withdrew, the Emperor personally escorted him out, saying to his attendants, 'Truly, he is a monk of great fortune and wisdom.' He resided at Lingyan Temple for a long time, diligently cultivating the Pure Land practice in seclusion. The Vinaya Master Xi once traveled to the Pure Land in spirit and saw a lotus seat. He asked the people there, 'Whose seat is this?' They replied, 'It is the seat of the monk Zongben of the Great Song Dynasty.' On the Jiazi day of the twelfth month of the second year of Yuanfu, Zongben bathed and told the assembly, then lay down on his right side as if sound asleep. When they shook him, he had already passed away. His disciples built a pagoda at Lingyan Temple to enshrine his entire body.
Chan Master Wuxin of Huanglong (51)
Having penetrated the three barriers, he succeeded Huanglong, Focusing his mind on the West, he redoubled his efforts, It can be said that he possessed both Chan and Pure Land, Making him even more majestic than a rabbit with horns.
Chan Master Wuxin. In his youth, he surpassed others in integrity and was fond of directly pointing out people's faults. Initially, he visited Chan Master Qixian Xiu, but they did not connect. Later, he visited Chan Master Zongjue of Huanglong, and he had a great enlightenment of the profound meaning. He called himself 'Old Man of Dead Mind' and named his residence 'Dead Mind Chamber'. Later, he succeeded as abbot of Huanglong Temple, and his monastic community flourished greatly. However, he still devoted himself to the Pure Land practice and wrote an essay encouraging people to recite the Buddha's name. The explanations in it were concise and essential, and reading it caused people to feel sorrow and generate faith. From this, it can be known that he was someone who deeply understood the true meaning of the Pure Land practice.
Chan Master Datong Shanben (52)
Solemnly presiding over the assembly, towering like a mountain, His reputation spread far and wide, filling the world, Not just inheriting the legacy of Yuanzhao, One must know that he followed in his footsteps, migrating westward.
Chan Master Shanben. His surname was Dong, and he was a descendant of Dong Zhongshu of the Han Dynasty. His ancestors lived in Dakang Zhongshu Village, and later moved to Yingzhou, thus becoming a native of Yingzhou. He was well-versed in both Confucian and Buddhist scriptures, and his conduct was pure and refined. He visited Yuanzhao Bengong and Zuodinggong, and Yuanzhao Bengong paid special attention to him. Shanben silently understood his meaning. At that time, his peers all regarded him as a leader. Later, he served as abbot of Jingci Temple, succeeding Yuanzhao's position, and the monastic community gathered like clouds. At that time, people called him Big Ben and Little Ben. Emperor Shenzong and Emperor Xiaozong heard of his reputation and issued an edict for him to serve as abbot of Fayun Temple in the capital, bestowing upon him the title 'Chan Master Datong'. Wherever he went, he would not dare to sit down when he saw standing statues of Buddhas and Bodhisattvas. He would not eat dishes made with fish or meat. His strict guarding against faults and his devotion to the Pure Land practice all had a source. When he passed away, the light was extremely bright.
長蘆宗賾禪師(五十三)
宗說俱通世共聞 蓮華勝會䇿全勛 後人欲報劬勞德 修行須遵勸孝文
宗賾禪師者。號慈覺。住真州長蘆寺。禪理洞悟。願力彌深。然篤勤化物。乃遵廬阜之規。建蓮華勝會。勸修唸佛三昧。其法日念阿彌陀佛或百聲千聲萬聲。迴向往生凈土。各于日下以十字記之。有蓮華勝會錄。賾一夕夢一男子烏巾白衣。年甚少。風貌清美。揖告賾曰。欲入公彌陀會。乞書一名。賾乃取錄。秉筆問曰公何名。白衣者曰名普惠。賾書已。又曰家兄亦曾上名。賾曰令兄何名。曰家兄名普賢。白衣者遂隱。賾覺而詢諸耆宿。皆雲華嚴經離世間品有二大菩薩名。賾以為佛子行佛事。必有聖賢幽贊。故錄以二大菩薩為首。有葦江集。內有勸孝文一百二十篇。多教人勸父母修凈土為出世間之孝。靈芝照公稱為近代大乘師。信然。
真歇清了禪師(五十四)
洞下諸師務密修 往生端的是良籌 稱揚凈土重重說 莽蕩狂徒見合羞
真歇禪師。諱清了。左綿雍氏。嗣丹霞淳公。博究群典。行解相應。洞下一宗至師大振。歷主名剎。因慕南海補怛洛伽山孤絕之處。遂卓庵隱焉。名曰孤絕。繼住寶陀寺。革律為禪。務於密修。有凈土說以勸四眾。極為切要。大皇后韋氏建宋先顯
【現代漢語翻譯】 現代漢語譯本 長蘆宗賾禪師(五十三) 宗門教義融會貫通，世人皆知你的盛名， 在蓮華勝會上，你策劃組織，功勛卓著。 後人想要報答你辛勤勞苦的恩德， 修行必須遵循你所著的《勸孝文》。
宗賾禪師，法號慈覺，住在真州長蘆寺。他對禪理有深刻的領悟，弘揚佛法的願力非常深厚。他勤奮地教化眾生，遵循廬山慧遠大師的規範，建立了蓮華勝會，勸導人們修習唸佛三昧（Samadhi，專注的境界）。其方法是每日唸誦阿彌陀佛（Amitabha Buddha）名號，或一百聲、一千聲、一萬聲，然後迴向，發願往生凈土。每天在日曆上用十字做記號。有《蓮華勝會錄》記錄此事。宗賾禪師在一個晚上夢見一位男子，頭戴烏巾，身穿白衣，年紀很輕，風度清秀美好。他向宗賾禪師作揖，說道：『我想加入您的彌陀會，請您登記我的名字。』宗賾禪師於是拿起記錄簿，提筆問道：『請問您叫什麼名字？』白衣男子說：『我名叫普惠（Samantabhadra）。』宗賾禪師登記完畢。男子又說：『我的哥哥也曾經登記過名字。』宗賾禪師問：『您的哥哥叫什麼名字？』男子說：『我的哥哥名叫普賢（Samantabhadra）。』說完，白衣男子就消失了。宗賾禪師醒來后，詢問寺中的年長者，他們都說《華嚴經·離世間品》中有兩位大菩薩的名字就叫普賢和普惠。宗賾禪師認為佛弟子行佛事，必定有聖賢在暗中贊助，因此在記錄簿上以普賢菩薩和普惠菩薩的名字為首。宗賾禪師著有《葦江集》，其中有《勸孝文》一百二十篇，大多教導人們勸說父母修習凈土法門，以此作為出世間的孝道。靈芝照公稱他為近代的大乘導師，確實如此。
真歇清了禪師(五十四) 洞下宗的各位禪師致力於秘密修行， 往生凈土確實是最好的計劃。 他們反覆稱揚凈土法門的殊勝， 讓那些狂妄無知的愚人見了都感到羞愧。
真歇禪師，法名清了，是左綿雍氏人。他繼承了丹霞淳公的法脈，廣泛研究各種經典，修行和理解相互印證。洞下宗在他這裡得到了極大的振興。他歷任多座名寺的主持。因為仰慕南海補怛洛伽山（Mount Potalaka，觀音菩薩道場）的孤寂清絕，於是建造了一座庵居住在那裡，取名為『孤絕』。後來，他住持寶陀寺，改革寺院的規矩，提倡禪修，致力於秘密修行。他著有《凈土說》來勸導四眾弟子，內容極為重要。大皇后韋氏建造宋先顯
【English Translation】 English version Chan Master Zongze of Changlu (53) You are known throughout the world for your mastery of both the teachings and the principles of Chan, At the Lotus Assembly, you planned and organized, achieving outstanding merit. Later generations, wishing to repay your diligent and laborious virtue, Must follow the 'Exhortation to Filial Piety' that you authored in their practice.
Chan Master Zongze, also known as Cijue, resided at Changlu Temple in Zhenzhou. He had a profound understanding of Chan principles and a deep commitment to propagating the Dharma. He diligently taught and transformed sentient beings, following the regulations of Mount Lu and establishing the Lotus Assembly, encouraging people to cultivate the Samadhi (Samadhi, a state of focused concentration) of mindfulness of the Buddha. The method involved reciting the name of Amitabha Buddha (Amitabha Buddha) daily, either one hundred, one thousand, or ten thousand times, and then dedicating the merit, vowing to be reborn in the Pure Land. Each day was marked with a cross on the calendar. There is a record of this in the 'Records of the Lotus Assembly'. One night, Chan Master Zongze dreamed of a man wearing a black turban and white robes, very young, with a refined and handsome appearance. He bowed to Chan Master Zongze and said, 'I wish to join your Amitabha Assembly; please register my name.' Chan Master Zongze then took the record book and asked, 'What is your name?' The man in white robes said, 'My name is Universal Benevolence (Samantabhadra).' Chan Master Zongze finished registering. The man added, 'My elder brother has also registered his name before.' Chan Master Zongze asked, 'What is your elder brother's name?' The man said, 'My elder brother's name is Universal Virtue (Samantabhadra).' After saying this, the man in white robes disappeared. Chan Master Zongze woke up and inquired among the elders of the temple, who all said that in the 'Leaving the World Chapter' of the Avatamsaka Sutra, there are two great Bodhisattvas named Samantabhadra and Samantabhadra. Chan Master Zongze believed that when a disciple of the Buddha performs Buddhist deeds, there must be sages secretly assisting, so he placed the names of Bodhisattva Samantabhadra and Bodhisattva Samantabhadra at the beginning of the record book. Chan Master Zongze authored the 'Weijiang Collection', which includes one hundred and twenty chapters of 'Exhortation to Filial Piety', mostly teaching people to persuade their parents to cultivate the Pure Land Dharma, taking this as a form of filial piety that transcends the world. Master Lingzhi Zhao called him a modern Mahayana teacher, and indeed he was.
Chan Master Zhenxie Qingliao (54) The Chan masters of the Caodong school are devoted to secret cultivation, Rebirth in the Pure Land is indeed an excellent plan. They repeatedly praise the virtues of the Pure Land Dharma, Causing those arrogant and ignorant fools to feel ashamed upon seeing it.
Chan Master Zhenxie, personal name Qingliao, was from the Yong clan of Zuomian. He inherited the Dharma lineage of Danxia Chun Gong, extensively studied various scriptures, and his practice and understanding corresponded with each other. The Caodong school greatly flourished under him. He served as the abbot of many famous temples. Because he admired the solitary and secluded nature of Mount Potalaka (Mount Potalaka, Avalokiteśvara's Bodhimanda) in the South Sea, he built a hermitage there and named it 'Solitary Seclusion'. Later, he resided at Baotuo Temple, reforming the temple's regulations, promoting Chan practice, and devoting himself to secret cultivation. He authored 'Discourse on the Pure Land' to encourage the fourfold assembly, and its content is extremely important. Empress Wei built Song Xianxian
孝禪寺于杭之高亭山。詔師開山。未幾示寂。塔于山中。
慈受懷深禪師(五十五)
落落禪林第一流 如何凈土又精修 只緣深會無生旨 東去西來總自由
懷深禪師。得法于長蘆信公。學究三乘。毗尼尤謹。日以凈土為懷。宣和初住惠林。每苦口語人曰。修行捷徑莫越凈方。常建西方道場。集眾唸佛。郡民翕然從化。真末世之良導也。
白蓮咸教主(五十六)
東掖山中闡化權 洞明三觀行應圓 衣盂散盡還安養 動地香風起白蓮
咸教主。住臺州東掖山白蓮寺。傳天臺教觀。常修法華三昧。繫心極樂。元祐七年七月十一日召大眾。出衣盂以散之曰。吾二十三日當還凈土。至日于方丈門外坐脫。楊次公贊其真。有云。遺書封了跏趺坐。不住白蓮生白蓮。
晦庵惠明法師(五十七)
惠光輪下悟臺宗 晚托菁山友葉公 日誦法華期往化 寶池金地樂無窮
晦庵法師。杭之鹽官人。于上竺慧光僧錄輪下聽講。二十年間洞達一家教觀之旨。有聲于教庠。晚年引退。投菁山常照。與葉公為友。共話無生。為凈土之計。日課法華諸大乘經。彌陀聖號日計萬數。一日示疾召徒屬曰。吾平生學大乘。求凈土。今幸至此。必遂我願。泊然而去。常照大眾畢集
【現代漢語翻譯】 現代漢語譯本 孝禪寺位於杭州的高亭山。朝廷下令請這位禪師去開山。沒過多久，禪師就圓寂了，塔建在山中。
慈受懷深禪師(五十五)
超脫塵世，堪稱禪林第一流，為何還要精進修習凈土法門？ 只因爲他深刻領會了『無生』的真諦，所以無論往東去還是往西來，都一樣自由自在。
懷深禪師，從長蘆信公處得法。精通三乘佛法，尤其嚴守戒律。日常以凈土爲念。宣和初年住持惠林寺，經常苦口婆心地對人說：『修行最快的途徑莫過於凈土法門。』常建西方道場，聚集眾人唸佛，郡民紛紛信服並傚法，真是末世的良善引導者啊。
白蓮咸教主(五十六)
在東掖山中弘揚教化的大權，透徹明瞭空、假、中三觀，修行圓滿。 衣物和缽都散盡了，最終安詳往生，撼動大地的香風中，涌現出朵朵白蓮。
咸教主，住在臺州東掖山的白蓮寺。傳授天臺宗的教義和觀行。經常修習法華三昧，心繫極樂世界。元祐七年七月十一日，召集大眾，拿出衣物和缽分發給大家，說：『我二十三日將要回歸凈土。』到了那天，在方丈門外坐化。楊次公讚揚他的真誠，有詩說：『遺書封好，結跏趺坐，不住白蓮，卻又生於白蓮。』
晦庵惠明法師(五十七)
在慧光輪下領悟天臺宗的教義，晚年寄託在菁山，與葉公為友。 每日誦讀《法華經》，期望往生凈土，在寶池金地享受無盡的快樂。
晦庵法師，杭州鹽官人。在上竺慧光僧錄輪下聽講佛法。二十年間，透徹理解天臺宗的教義和觀行，在佛教學界享有盛名。晚年隱退，投奔菁山常照寺，與葉公為友，共同探討『無生』的道理，為往生凈土做準備。每日誦讀《法華經》等大乘經典，唸誦阿彌陀佛聖號每日計數以萬。一天，法師示現疾病，召集弟子們說：『我平生學習大乘佛法，求生凈土，如今有幸到了這個地步，必定能實現我的願望。』說完安詳地去世了。常照寺的大眾全部聚集。
【English Translation】 English version Xiaoshan Temple was located on Gaoting Mountain in Hangzhou. An imperial decree ordered the master to establish the temple. Not long after, he passed away and his stupa was built in the mountain.
Chan Master Cisou Huaichen (55)
Outstanding and detached, a first-rate figure in the Chan forest, why diligently cultivate the Pure Land path? Simply because he deeply understood the essence of 'no-birth', so whether going east or coming west, he was completely free.
Chan Master Huaichen obtained the Dharma from Changlu Xingong. He was well-versed in the Three Vehicles (Triyana), and particularly diligent in observing the Vinaya (discipline). He constantly cherished the Pure Land in his thoughts. In the early years of Xuanhe (reign title), he resided at Huilin Temple, and often earnestly told people: 'The quickest path to cultivation is none other than the Pure Land path.' He often established Western Pure Land practice centers and gathered people to recite the Buddha's name. The people of the prefecture were inspired to follow and transform, truly a good guide in the degenerate age.
Master Xian of the White Lotus Society (56)
Exercising the power of propagation in the Eastern Ye Mountain, thoroughly understanding the Threefold Contemplation (of emptiness, provisional existence, and the mean), practice and response were complete. His robes and bowl were distributed, and he returned to peaceful repose. A fragrant wind that shook the earth arose with white lotuses.
Master Xian resided at the White Lotus Temple on Eastern Ye Mountain in Taizhou. He transmitted the Tiantai teachings and contemplation. He often practiced the Lotus Samadhi (Lotus Sutra meditation) and focused his mind on the Land of Ultimate Bliss (Sukhavati). On the eleventh day of the seventh month in the seventh year of Yuanyou (reign title), he summoned the assembly, took out his robes and bowl to distribute them, and said: 'I will return to the Pure Land on the twenty-third day.' On that day, he passed away in a seated posture outside the abbot's room. Yang Cigong praised his sincerity, saying: 'The will is sealed, he sits in full lotus posture, not dwelling in the White Lotus, yet born in the White Lotus.'
Dharma Master Huian Huiming (57)
Under Huiguang Lun, the Sangharama Recorder, he awakened to the Tiantai School, and in his later years, he entrusted himself to Jing Mountain, befriending Ye Gong. Daily reciting the Lotus Sutra, he hoped for rebirth, enjoying endless joy in the jeweled pond and golden ground.
Dharma Master Huian was a native of Yanguan in Hangzhou. He listened to lectures under the Sangharama Recorder Huiguang Lun at Shangzhu Temple. For twenty years, he thoroughly understood the essence of the teachings and contemplation of the Tiantai School, gaining a reputation in the teaching community. In his later years, he retired and went to Changzhao Temple on Jing Mountain, befriending Ye Gong. Together they discussed 'no-birth' and planned for rebirth in the Pure Land. He daily recited the Lotus Sutra and other Mahayana scriptures, and recited the holy name of Amitabha tens of thousands of times each day. One day, he showed signs of illness and summoned his disciples, saying: 'Throughout my life, I have studied Mahayana Buddhism and sought rebirth in the Pure Land. Now, I am fortunate to have reached this point, and my wish will surely be fulfilled.' Then he passed away peacefully. The entire assembly of Changzhao Temple gathered.
。聞天樂沸空。自西來迎。盤桓頂上。道俗莫不驚異。荼毗獲五色舍利不算。豈非平生凈法薰煉所致耶。
樝庵有嚴法師(五十八)
行若冰霜繫念專 金池奏樂忽來前 迷人不信生安養 看取臨行自餞篇
有嚴法師。號樝庵。戒檢如冰霜。善文好辨。專志凈業。一夕見在金池上。執樂者數人舉音以迓其來。乃作自餞一篇。不數日而化也。
桐江擇瑛法師(五十九)
傑出桐江暢本懷 日加凈業復清齊 現前十愿能成就 即是當來不退階
擇瑛法師。富春人。傳天臺教觀。行業過人。化道大熾。專注西方。有往生凈土十愿及橫豎二出辨。具載樂邦文類。
喻彌陀(六十)
親睹慈容慧眼開 筆端三昧果奇哉 光明相好重重現 贏得嘉名遍九垓
喻彌陀。諱思凈。錢唐人。舍妻孥為如來徒。自號凈土子。早侍瑛法師講法華。及授凈土教法。常念彌陀。及𨵃觀經。暇則𦘕聖像。極為精妙。凡𦘕聖像。先於凈室中澄寂其心。想念西方。必得彌陀光明現前。方敢下筆。多𦘕丈六大像。奇妙入品。俗姓喻。於是世稱為喻彌陀云。建立妙行伽藍于杭之北門廷。攝雲水飯僧三百萬。建十蓮華藏。紹興丁巳端坐室中。目想西方。一七日燃香供佛。奄然而化。
【現代漢語翻譯】 現代漢語譯本：聽聞天樂響徹天空，從西方而來迎接，盤旋在頭頂之上，僧人和俗人都感到驚異。火化后獲得五色舍利子，這難道不是他平生清凈佛法的薰陶所致嗎？
樝庵有嚴法師(五十八)
行為如冰霜般清正，一心專注于唸佛，金池奏樂忽然來到眼前。 迷惑之人不相信往生安養凈土，看看他臨終時自己寫的告別詩篇。
有嚴法師，號樝庵，持戒嚴謹如冰霜，擅長文章和辯論，專心致志于凈土法門。一天晚上，他看見自己在金池之上，有幾位樂師奏樂來迎接他。於是寫下自己告別的詩篇，沒過幾天就圓寂了。
桐江擇瑛法師(五十九)
傑出于桐江，暢述本懷，每天精進凈業，更加清凈莊嚴。 現前的往生凈土十愿能夠成就，就是將來不退轉的階梯。
擇瑛法師，富春人，傳授天臺宗的教觀，修行超過常人，弘法事業非常興盛，專注于西方凈土。著有往生凈土十愿以及橫豎二出辨，詳細記載在《樂邦文類》中。
喻彌陀(六十)
親眼見到阿彌陀佛(Amitabha)慈祥的容貌，開啟智慧之眼，筆端的三昧(Samadhi)功夫真是奇妙啊！ 光明相好重重顯現，贏得美好的名聲傳遍天下。
喻彌陀，法名思凈，錢塘人，捨棄妻子兒女，成為如來的弟子，自號凈土子。早年跟隨瑛法師學習《法華經》，並接受凈土教法。常常唸誦阿彌陀佛(Amitabha)名號，以及修習《觀經》。空閑時就畫佛像，極其精妙。凡是畫佛像，先在乾淨的房間里澄靜自己的心，想念西方極樂世界，必定得到阿彌陀佛(Amitabha)的光明現前，才敢下筆。多畫丈六高的佛像，奇妙的畫作達到極高的品位。俗姓喻，因此世人稱他為喻彌陀。在杭州北門外建立妙行伽藍，供養雲遊僧人三百萬。建造十座蓮華藏，紹興丁巳年，端坐在房間里，眼睛想著西方極樂世界，連續七天燃香供佛，安詳地圓寂了。
【English Translation】 English version: Hearing heavenly music filling the sky, coming from the West to greet him, hovering above his head, both monks and laypeople were amazed. After cremation, he obtained five-colored sarira (relics), wasn't this due to the cultivation of pure Dharma throughout his life?
Dza-an Youyan Dharma Master (58)
His conduct was as pure as ice and frost, his mind focused on mindfulness, suddenly, music from the Golden Pond came before him. Deluded people do not believe in being reborn in Sukhavati (Pure Land), look at the farewell poem he wrote himself before his death.
Youyan Dharma Master, named Dza-an, his precepts were as strict as ice and frost, skilled in writing and debate, dedicated to the Pure Land practice. One evening, he saw himself above the Golden Pond, with several musicians playing music to welcome him. So he wrote his own farewell poem, and passed away in a few days.
Tongjiang Zexing Dharma Master (59)
Outstanding in Tongjiang, expressing his original aspirations, increasing his Pure Land practice daily, becoming more pure and solemn. The ten vows for rebirth in the Pure Land can be accomplished, which is the stage of non-retrogression in the future.
Zexing Dharma Master, a native of Fuchun, transmitted the Tiantai teachings, his practice surpassed ordinary people, his Dharma propagation was very prosperous, focused on the Western Pure Land. He wrote ten vows for rebirth in the Pure Land and the 'Horizontal and Vertical Two Exits' explanation, which are recorded in detail in 'Collection of Texts on the Land of Bliss'.
Yu Amitabha (60)
Personally witnessing the compassionate face of Amitabha (Amitabha), his wisdom eyes opened, the samadhi (Samadhi) skill at the tip of his brush is truly wonderful! The light and auspicious marks appear repeatedly, winning a good reputation throughout the world.
Yu Amitabha, personal name Sijing, a native of Qiantang, abandoned his wife and children to become a disciple of the Tathagata, calling himself a Pure Land disciple. He studied the Lotus Sutra with Dharma Master Ying in his early years, and received the Pure Land teachings. He often recited the name of Amitabha (Amitabha), and practiced the Contemplation Sutra. In his spare time, he painted sacred images, which were extremely exquisite. Whenever he painted sacred images, he first calmed his mind in a clean room, contemplating the Western Pure Land, and would surely receive the light of Amitabha (Amitabha) before daring to put pen to paper. He mostly painted large sixteen-foot images, and his wonderful paintings reached a very high level. His surname was Yu, so the world called him Yu Amitabha. He established the Miaoxing Monastery outside the North Gate of Hangzhou, providing food for three million wandering monks. He built ten Lotus Treasuries, and in the year Ding Si of Shaoxing, he sat upright in his room, his eyes contemplating the Western Pure Land, burning incense to offer to the Buddha for seven consecutive days, and passed away peacefully.
石芝宗曉法師(六十一)
刻意臺衡講日新 樂邦歸志勸多人 有能橫截娑婆去 方得名為報佛恩
宗曉法師。嗣月堂惠詢法師。洞徹教部。一以彌陀行法化人。嘗集大藏經論諸宗祖師方外士大夫所著文頌。凡發揮凈土之旨者編成鉅帙。名曰樂邦文類。現行於世。又曰樂邦歸志。觀法師之用心。其生凈土尚何言哉。
慈照宗主(六十二)
聽得鴉鳴萬事休 何期夙障遣江州 導師順逆皆方便 只要眾生信解修
慈照宗主。諱子元。自號萬事休。平江崑山茅氏子。投延祥寺志通出家。習誦法華。修止觀。一日正定中。聞鴉聲悟道。乃慕廬山遠公之風。勸人唸佛。編白蓮懺儀。后往臨澱山湖上創白蓮懺堂。與四眾同修凈業。四十六歲障臨江州。于逆順境未嘗動念。隨方勸化。有西行集。乾道二年宋孝宗詔至德壽殿演說凈土法門。特賜白蓮導師慈照宗主。後於鐸城倪普建家告諸徒曰。吾化緣已畢。時將行(矣)。言訖合掌而寂。塔舍利于松江之力反市。
優曇宗主(六十三)
蓮社宗風力挽回 匡廬山勢更崔嵬 誰知五濁眾生界 又見優曇一朵開
元優曇宗主。諱普度。江州廬山東林寺白蓮宗善法堂主也。著蓮宗寶鑑十卷。元之至大間。奉太子令旨板行
【現代漢語翻譯】 現代漢語譯本 石芝宗曉法師(六十一)
刻意臺衡講學，日日精進， 勸導眾人歸心極樂世界，立下宏願。 若能橫截生死輪迴的娑婆世界而去， 方可稱得上是報答了佛的恩德。
宗曉法師，師承月堂惠詢法師，精通佛教經論。他始終以彌陀法門教化世人，曾廣泛收集大藏經、經論以及各宗祖師、方外之士大夫所著的文章和頌詞，凡是闡發凈土宗宗旨的，都編纂成一部巨著，名為《樂邦文類》，流傳於世。又名《樂邦歸志》。觀其法師的用心，往生凈土又有何可懷疑的呢？
慈照宗主(六十二)
聽得烏鴉鳴叫，便知萬事皆休， 怎料到前世的業障，竟被貶謫到江州。 導師的順境逆境，都是方便法門， 只要眾生能夠信解修行。
慈照宗主，法名子元，自號萬事休。是平江崑山茅氏之子。在延祥寺投志通出家。學習背誦《法華經》，修習止觀。一日在禪定中，聽到烏鴉的叫聲而悟道。於是效仿廬山遠公的風範，勸人唸佛，編纂《白蓮懺儀》。後來前往臨澱山湖上建立白蓮懺堂，與四眾弟子一同修習凈業。四十六歲時，業障現前被貶謫到江州，在逆境順境中從未動搖信念，隨處勸化世人。著有《西行集》。乾道二年，宋孝宗下詔讓他到德壽殿演說凈土法門，特賜稱號為『白蓮導師慈照宗主』。後來在鐸城倪普的家中告訴眾弟子說：『我的教化因緣已經完畢，時辰將到。』說完合掌而逝。舍利塔建在松江的力反市。
優曇宗主(六十三)
力挽狂瀾，重振蓮社宗風， 廬山的聲勢更加巍峨。 誰知在這五濁惡世的眾生界， 又見優曇花開一朵。
元朝的優曇宗主，法名普度，是江州廬山東林寺白蓮宗善法堂的堂主。著有《蓮宗寶鑑》十卷。元朝至大年間，奉太子之命刊印發行。
【English Translation】 English version Shizhi Zongxiao Dharma Master (61)
Diligently lecturing and studying, improving daily, Advising many to return to the Land of Bliss, making great vows. If one can cross over the Samsara world of birth and death, Only then can it be said that one has repaid the Buddha's kindness.
Dharma Master Zongxiao, a successor of Dharma Master Yuetang Huixun, thoroughly understood the Buddhist teachings. He consistently used the Amitabha practice to transform people. He once collected writings and eulogies from the Great Treasury of Sutras, treatises, and various ancestral masters, reclusive scholars, and high-ranking officials, compiling them into a massive volume called 'Collection of Writings on the Land of Bliss (Lebang Wenlei),' which is still circulated in the world. It is also known as 'Aspirations for Returning to the Land of Bliss (Lebang Guizhi).' Observing the Dharma Master's dedication, what doubt can there be about his rebirth in the Pure Land?
Cizhao, the Abbot (62)
Hearing the crow's cry, one knows all things cease, Unexpectedly, past karmic obstacles led to exile in Jiangzhou. The guide's favorable and adverse circumstances are all expedient means, As long as sentient beings have faith, understanding, and practice.
Abbot Cizhao, personal name Ziyuan, self-styled 'Wanshi Xiu' (Everything Ceases). He was a son of the Mao family of Kunshan, Pingjiang. He joined Zhītōng at Yanxiang Temple and became a monk. He studied and recited the 'Lotus Sutra' and practiced cessation and contemplation (止觀, zhǐ guān). One day, while in deep meditation, he attained enlightenment upon hearing the crow's cry. Thereupon, he admired the style of Yuan Gong of Mount Lu, encouraging people to recite the Buddha's name and compiling the 'White Lotus Repentance Ritual.' Later, he went to the shore of Lindian Lake and established the White Lotus Repentance Hall, where he and the fourfold assembly cultivated Pure Land practices together. At the age of forty-six, karmic obstacles manifested, and he was demoted to Jiangzhou. In adverse and favorable circumstances, he never wavered in his faith, converting people wherever he went. He authored the 'Western Journey Collection.' In the second year of the Qiandao era, Emperor Xiaozong of the Song Dynasty summoned him to Deshou Hall to expound the Pure Land Dharma, specially bestowing upon him the title 'White Lotus Guide, Abbot Cizhao.' Later, at Ni Pu's home in Duocheng, he told his disciples, 'My karmic affinity for teaching is complete; the time is near.' After speaking, he joined his palms and passed away peacefully. A stupa enshrining his relics was built in Lifan City, Songjiang.
Youtan, the Abbot (63)
Vigorously reversing the tide, reviving the White Lotus lineage, The prominence of Mount Lu is even more towering. Who knows that in this world of the five turbidities, Another Udumbara flower blooms.
Youtan (優曇, Yōu tán), the Abbot of the Yuan Dynasty, personal name Pudu, was the abbot of the Good Dharma Hall of the White Lotus sect at Donglin Temple on Mount Lu in Jiangzhou. He authored the ten-volume 'Mirror of the Lotus School.' During the Zhida era of the Yuan Dynasty, he was ordered by the Crown Prince to have it printed and distributed.
天下。於是中興蓮教。其行業始終自有紀錄。茲不復述也。
寂堂師元禪師(六十四)
密庵會裡得單傳 佛制毗尼守愈堅 自向十州行化遍 好看陸地出紅蓮
師元禪師。姓祝氏。華亭人。嘗學禪於密庵杰公。戒律甚嚴。篤行唸佛三昧。感金甲神自天而降。夢紅蓮華從地而出。由是十州行化。大闡蓮宗。普勸一切人唸佛往生。感驗者不可算數。創白蓮寺于湖之弁山。又創延聖院于蘇之陳湖磧沙。遂終磧沙焉。
天目中峰和尚(六十五)
天目山中獨坐時 王臣膜拜道巍巍 禪心不離蓮華國 凈土詩成闡化機
中峰和尚。錢唐人。諱明本。得法于天目山高峰和尚。其道德巍巍。如泰山北斗。王臣歸命。龍象交參。朝廷屢遣使者降賜金帛。來號普應國師。和尚惠辨無礙。應接來機之暇。復密修凈業。有懷凈土詩百篇。春秋六十二。示寂之日。光明異發。塔全身於天目山中。
玉岡蒙潤法師(六十六)
妙入臺宗解行圓 化儀四教演無邊 限修亡倦成三昧 不上青蓮定白蓮
蒙潤法師。字玉岡。得法于古源永清法師。解行俱圓。道德兼重。行道于杭之天竺山中。晚居風篁嶺之白蓮庵。杜門謝客。精修唸佛三昧。臨寂之時。化佛來迎。異香滿室。
【現代漢語翻譯】 現代漢語譯本 天下。於是中興蓮教（指以唸佛為主的宗派）。其行業始終自有紀錄。茲不復述也。
寂堂師元禪師(六十四)
『密庵會裡得單傳，佛制毗尼守愈堅，自向十州行化遍，好看陸地出紅蓮。』
師元禪師，姓祝氏，華亭人。嘗學禪於密庵杰公（禪師名號）。戒律甚嚴，篤行唸佛三昧（通過唸佛達到的一種禪定狀態）。感金甲神自天而降，夢紅蓮華從地而出。由是十州行化，大闡蓮宗（蓮宗，即凈土宗）。普勸一切人唸佛往生。感驗者不可算數。創白蓮寺于湖之弁山。又創延聖院于蘇之陳湖磧沙。遂終磧沙焉。
天目中峰和尚(六十五)
『天目山中獨坐時，王臣膜拜道巍巍，禪心不離蓮華國，凈土詩成闡化機。』
中峰和尚，錢唐人，諱明本。得法于天目山高峰和尚（禪師名號）。其道德巍巍，如泰山北斗。王臣歸命，龍象交參。朝廷屢遣使者降賜金帛。來號普應國師。和尚惠辨無礙，應接來機之暇，復密修凈業。有懷凈土詩百篇。春秋六十二，示寂之日，光明異發。塔全身於天目山中。
玉岡蒙潤法師(六十六)
『妙入臺宗解行圓，化儀四教演無邊，限修亡倦成三昧，不上青蓮定白蓮。』
蒙潤法師，字玉岡。得法于古源永清法師。解行俱圓，道德兼重。行道于杭之天竺山中。晚居風篁嶺之白蓮庵。杜門謝客。精修唸佛三昧。臨寂之時，化佛來迎。異香滿室。
【English Translation】 English version The world. Thus, the Lotus Teaching (referring to the sect that emphasizes Buddha recitation) was revived. Its activities have always been recorded, so I will not repeat them here.
Zen Master Jintang Shiyuan (64)
'He received the single transmission in the Mi'an assembly, and upheld the Buddha's Vinaya (monastic rules) with increasing firmness. He traveled and transformed throughout ten states, look at the red lotus emerging from the land.'
Zen Master Shiyuan, whose surname was Zhu, was a native of Huating. He once studied Zen under Zen Master Mi'an Jie. He was very strict with the precepts and diligently practiced the Samadhi (a state of meditative consciousness) of Buddha recitation. He felt the descent of a golden-armored god from the sky and dreamed of a red lotus flower emerging from the ground. From then on, he traveled and transformed throughout ten states, greatly promoting the Lotus Teaching (Lotus Teaching, namely Pure Land Buddhism). He universally encouraged everyone to recite the Buddha's name for rebirth in the Pure Land. The number of those who experienced miraculous responses was countless. He founded the White Lotus Temple on Mount Bian in Hu, and also founded the Yansheng Monastery on the sandy land of Chen Lake in Su. He eventually passed away in Qisha.
Monk Zhongfeng of Tianmu (65)
'When sitting alone in the Tianmu Mountains, kings and ministers prostrated in worship of his majestic virtue. His Zen mind never left the Lotus Land, and his Pure Land poems elucidated the mechanism of transformation.'
Monk Zhongfeng, a native of Qiantang, whose personal name was Mingben. He received the Dharma from Monk Gaofeng of Tianmu Mountain. His virtue was majestic, like Mount Tai and the Big Dipper. Kings and ministers submitted to him, and dragons and elephants intermingled. The court repeatedly sent envoys to bestow gold and silk. He was given the title of National Master Puying. The monk had unobstructed wisdom and eloquence. In addition to responding to opportunities, he secretly cultivated Pure Land practices. He composed a hundred poems expressing his longing for the Pure Land. At the age of sixty-two, on the day of his passing, extraordinary light emanated. His whole body was enshrined in a pagoda in the Tianmu Mountains.
Dharma Master Yugang Mengrun (66)
'He profoundly entered the Tiantai School, his understanding and practice were complete. His transformative methods encompassed the Four Teachings, expounding without limit. He diligently cultivated without weariness, achieving Samadhi. Without ascending to the blue lotus, he was certain of the white lotus.'
Dharma Master Mengrun, whose style name was Yugang. He received the Dharma from Dharma Master Guyuan Yongqing. His understanding and practice were both complete, and his virtue was equally esteemed. He practiced the Way in the Tianzhu Mountains of Hangzhou. In his later years, he resided in the White Lotus Hermitage on Fenghuang Ridge. He closed his doors to guests and diligently cultivated the Samadhi of Buddha recitation. At the time of his passing, a manifested Buddha came to greet him, and the room was filled with extraordinary fragrance.
云屋善住和尚(六十七)
行門清凈玉壺冰 的是蘇臺福慧僧 天上人間俱不願 華開見佛是真乘
云屋和尚。諱善住。蘇人也。受業于郡之善慶院。習賢首學于臥佛和尚。性稟高潔。不近聲剎。學通華梵。能文善書。方外大夫士無不崇敬。掩關不出。晝夜六時稱念阿彌陀佛萬聲。讀誦大乘。禮拜懺悔。坐臥向西。雖病久不易。吳中之修凈土者。惟和尚為最。故緇白多取則焉。有安養傳及谷響集行世。臨終異香滿室。倏然而去。
天如惟則禪師(六十八)
獅子嵓前得指南 臥云立雪驗來參 老禪末上生蓮界 唸佛休言落二三
天如惟則禪師。廬陵人。得法于中峰和尚。妙悟玄辨。居於人上。建師子林菩提正宗寺于蘇城。有臥云立雪二室。禪師日坐其間。宰官長者清凈四眾參學之人接武而集。禪師以單提獨弄之外。復著凈土或問。勸人唸佛。發明西方教法。最為切著。春秋六十九。臨終靈瑞甚異。塔全身於水西之原。
旨觀主(六十九)
戒檢如霜自立期 法華三昧暫無虧 觀成識托蓮胎去 看取芝云行業碑
旨觀主者。杭人也。字別宗。戒德甚嚴。自幼至艾不離天臺行法。創觀室于龍山之陽。歲集同志剋期修證。杭民翕從。多發菩提之心。修行
【現代漢語翻譯】 現代漢語譯本 云屋善住和尚(六十七)
行門清凈如玉壺之冰，的確實是蘇州一位有福有慧的僧人。 天上人間都不願留戀，花開見佛才是真正的歸宿。
云屋和尚，法名善住（Shanzhu），是蘇州人。他在蘇州的善慶院（Shanqing Monastery）受戒，跟隨臥佛和尚（Wo Fo Heshan）學習賢首宗。他天性高潔，不接近聲色犬馬。精通梵文和漢文，擅長寫作和書法，方外之人和達官貴人都非常崇敬他。他閉關不出，晝夜六個時辰稱念阿彌陀佛（Amitabha Buddha）萬聲，讀誦大乘經典，禮拜懺悔，坐臥都面向西方，即使生病很久也不改變。吳中地區修習凈土法門的人，都以和尚為榜樣。有《安養傳》（Anyang Zhuan）和《谷響集》（Guxiang Ji）流傳於世。臨終時，異香充滿房間，安詳離去。
天如惟則禪師(六十八)
在獅子巖（Shizi Yan）前得到指引，臥云（Woyun）立雪（Lixue）中驗證來參。 老禪師最終往生蓮花凈土，唸佛修行不要輕視。
天如惟則禪師，是廬陵人。他從高峰和尚（Zhongfeng Heshan）處得法，對玄理的領悟和辯才都高人一等。他在蘇州城建立了獅子林菩提正宗寺（Shizi Lin Puti Zhengzong Temple），有臥云（Woyun）和立雪（Lixue）兩間禪房。禪師每天在其中打坐。達官貴人、長者和清凈的四眾弟子紛紛前來參學。禪師除了提倡直指人心的禪法外，還著有《凈土或問》（Jingtu Huowen），勸人唸佛，闡明西方凈土的教法，最為懇切。享年六十九歲。臨終時出現了很多靈異的祥瑞。全身舍利塔建在水西（Shuixi）的原野上。
旨觀主(六十九)
持戒嚴謹如冰霜般堅定，修習法華三昧（Fahua Sanmei）片刻也不懈怠。 觀行成就，神識寄託于蓮花之中往生，看看那如芝草般的祥雲，那是修行的功德碑。
旨觀主，是杭州人，字別宗（Biezong）。戒律品德非常嚴謹。從小到老都沒有離開天臺宗的修行方法。他在龍山（Longshan）南面建立觀室，每年聚集志同道合的人，限定日期修證。杭州的百姓紛紛效仿，很多人發起了菩提之心，努力修行。
【English Translation】 English version Yunwu Shanzhu (67)
His practice is as pure as ice in a jade pot, truly a blessed and wise monk of Suzhou. He desires neither heaven nor earth, seeing the Buddha when the lotus blooms is the true vehicle.
Venerable Yunwu, whose personal name was Shanzhu (Dwelling in Goodness), was a native of Suzhou. He received ordination at Shanqing Monastery (Monastery of Good Celebration) in the prefecture and studied the teachings of the Huayan School under Venerable Wo Fo (Sleeping Buddha). He was of a noble character, avoiding worldly pleasures. He was proficient in both Sanskrit and Chinese, and skilled in writing and calligraphy. Both officials and laypeople deeply respected him. He secluded himself, chanting the name of Amitabha Buddha (Amitabha Buddha) ten thousand times during the six periods of the day and night, reciting Mahayana sutras, prostrating in repentance. He always faced west when sitting or lying down, and did not change this even when ill. Among those who practiced Pure Land Buddhism in the Wu region, he was the most exemplary. Therefore, both monastics and laypeople took him as their model. He left behind the 'Biography of Peaceful Nurturing' (Anyang Zhuan) and the 'Collection of Valley Echoes' (Guxiang Ji), which were circulated widely. At the time of his death, the room was filled with a strange fragrance, and he passed away peacefully.
Chan Master Tianru Weize (68)
He received guidance before the Lion Cliff (Shizi Yan), and his understanding was tested in Woyun (Lying Cloud) and Lixue (Standing Snow). The old Chan master was ultimately born in the lotus realm, do not underestimate the practice of Buddha-Recitation.
Chan Master Tianru Weize was a native of Luling. He received the Dharma from Venerable Zhongfeng (Middle Peak), and his understanding of profound principles and his eloquence were outstanding. He established the Shizi Lin Puti Zhengzong Temple (Lion Grove Bodhi Orthodox School Temple) in Suzhou. It had two rooms called Woyun (Lying Cloud) and Lixue (Standing Snow). The Chan master sat in them daily. Officials, elders, and the pure fourfold assembly gathered to study with him. In addition to promoting the direct pointing of Chan, he also wrote 'Questions on the Pure Land' (Jingtu Huowen), encouraging people to recite the Buddha's name and explaining the teachings of the Western Pure Land, which was most earnest. He lived to the age of sixty-nine. At the time of his death, many auspicious signs appeared. His complete body stupa was built in the wilderness of Shuixi (West of Water).
Master Zhiguan (69)
His adherence to precepts was as firm as frost, and he never neglected the Samadhi of the Lotus Sutra (Fahua Sanmei). His contemplation was perfected, and his consciousness was entrusted to a lotus flower for rebirth. Look at the auspicious clouds like sesame, that is the monument of his virtuous deeds.
Master Zhiguan was a native of Hangzhou, with the style name Biezong (Different Ancestor). His moral conduct was extremely strict. From youth to old age, he never departed from the Tiantai School's methods of practice. He established a meditation room on the south side of Longshan (Dragon Mountain), and every year he gathered like-minded people to cultivate and realize enlightenment within a set period. The people of Hangzhou followed him, and many developed the Bodhi mind and diligently practiced.
唸佛三昧。旨於行法。雖避兵竄逐亦不暫廢。臨終無疾。沐浴端坐而化。芝云仁法師行業記備詳。
西齋梵琦禪師(七十)
默坐西齋觀佛境 緣師實證面無慚 聲香味觸常三昧 多少禪流只解談
西齋禪師。諱梵琦。字楚石。自幼知有西方教。清晨十念求生凈土。未嘗一日暫廢。說法海鹽天寧。脫退築室西偏。設小床于室中。日修觀佛三昧。嘗撰三十二相頌．八十種好頌．四十八愿偈．十六觀贊．化生贊。折善導和尚觀念偈及懷凈土詩七言長律一百十。標名者一百八。韻者一。復以娑婆苦西方樂為題。擬漁家。傲三十二。總為一帙。名曰西齋凈土集。師臨終。書偈曰。真性圓明。無生無滅。木馬夜鳴。西方日出。
二沙彌(七十一)
同心唸佛固為嘉 慧眼開時路不差 菩薩來迎齊往化 地搖六種雨天花
沙彌二人。并州開元寺居。失其名氏。同志唸佛。經五六年。當舍壽之時。俄然心眼開明。同見菩薩來接。地即震動。天花雨空。俱坐脫去。
尼大明(七十二)
凈服嚴身飾外儀 口含沉水念阿彌 閻浮報盡超蓮土 香氣來迎也太奇
大明。居西河。遇綽禪師。講無量壽經。明即發願往生。凡唸佛時。先著凈衣。口含沉水。及終之時。大眾
【現代漢語翻譯】 現代漢語譯本 修習唸佛三昧，以實行佛法為宗旨。即使在躲避戰亂逃亡時，也不曾片刻停止。臨終時沒有疾病，沐浴後端正坐姿而逝世。芝云仁法師的《行業記》中有詳細記載。
西齋梵琦禪師（七十）
默坐在西齋觀想佛的境界，因為梵琦禪師確實證悟，所以面無慚色。 聲音、香味、觸感都處於恒常的三昧之中，多少禪宗修行者只是空談理論。
西齋禪師，法名梵琦，字楚石。自幼就知道有西方極樂世界的教義。每天清晨以十念法求生凈土，從未有一天停止。在海鹽天寧寺說法，退隱后建造西齋。在室內設定小床，每天修習觀佛三昧。曾經撰寫《三十二相頌》、《八十種好頌》、《四十八愿偈》、《十六觀贊》、《化生贊》，摘錄善導和尚的《觀念偈》以及懷念凈土的七言長律一百一十首，標明名稱的一百零八首，押韻的一首。又以娑婆世界的苦難和西方極樂世界的快樂為題，模仿《漁家傲》三十二首，總共編為一冊，名為《西齋凈土集》。禪師臨終時，書寫偈語說：『真性圓滿光明，沒有生滅。木馬在夜晚鳴叫，西方升起太陽。』
二沙彌（七十一）
同心唸佛本來是件好事，慧眼開啟時道路就不會有差錯。 菩薩前來迎接一同往生，大地搖動六種震動，天空飄落天花。
有兩位沙彌，居住在并州開元寺，已經遺失了他們的姓名。他們志同道合一起唸佛，經過五六年。當他們要捨棄壽命的時候，忽然心眼開明，一同看見菩薩前來接引。大地隨即震動，天空飄落天花，兩人都坐著逝世。
尼大明（七十二）
穿著乾淨的衣服莊嚴自身，裝飾外在的儀容，口中含著沉香唸誦阿彌陀佛。 在閻浮提的報應結束后，超脫到蓮花盛開的凈土，散發香氣前來迎接，真是太神奇了。
大明，居住在西河。遇到綽禪師講解《無量壽經》。大明隨即發願往生。凡是念佛的時候，先穿上乾淨的衣服，口中含著沉香。到臨終的時候，大眾……
【English Translation】 English version Practicing the Samadhi of Buddha Recitation, the aim is to practice the Dharma. Even when fleeing from war, he never ceased for a moment. At the time of his death, he had no illness, bathed, and passed away in a dignified sitting posture. The 'Record of Deeds' by Dharma Master Zhiyuni contains detailed information.
Zen Master Fanqi of West Studio (Seventy)
Silently sitting in the West Studio, contemplating the realm of the Buddha, because the Master has truly attained realization, his face is without shame. Sound, scent, taste, and touch are constantly in Samadhi; how many Zen practitioners only understand how to talk about it.
Zen Master of West Studio, named Fanqi, styled Chushi. From a young age, he knew of the teachings of the Western Pure Land. Every morning, he sought rebirth in the Pure Land with the Ten Recitations method, never ceasing for a single day. He preached at Tianning Temple in Haiyan, and after retiring, he built the West Studio. He set up a small bed in the room and practiced the Samadhi of Buddha Contemplation daily. He once composed 'Odes to the Thirty-two Marks', 'Odes to the Eighty Minor Marks', 'Verses of the Forty-eight Vows', 'Praises of the Sixteen Contemplations', 'Praises of Transformation Birth', excerpted Master Shandao's 'Contemplation Verses', and one hundred and ten seven-character long verses reminiscing about the Pure Land, with one hundred and eight marked with names and one rhyming. He also used the suffering of the Saha world and the happiness of the Western Paradise as themes, imitating thirty-two 'Fisherman's Pride', compiled into one volume, named 'West Studio Pure Land Collection'. When the Master was dying, he wrote a verse saying: 'The true nature is perfectly bright, without birth or death. The wooden horse neighs at night, the sun rises in the West.'
Two Novices (Seventy-one)
It is good to recite the Buddha's name with one heart; when the eye of wisdom opens, the path will not be mistaken. Bodhisattvas come to welcome and go to be reborn together; the earth shakes with six kinds of tremors, and heavenly flowers rain down.
There were two novices, residing in Kaiyuan Temple in Bingzhou, whose names have been lost. They recited the Buddha's name together with the same aspiration for five or six years. When they were about to relinquish their lives, suddenly their minds and eyes opened, and they both saw Bodhisattvas coming to receive them. The earth then shook, and heavenly flowers rained down from the sky. Both passed away while sitting.
Nun Daming (Seventy-two)
Wearing clean clothes to adorn the body, decorating the external appearance, holding agarwood in her mouth and reciting Amitabha. When the retribution in Jambudvipa is exhausted, she transcends to the lotus-filled Pure Land; the fragrance comes to welcome her, it is too wonderful.
Daming, lived in Xihe. She encountered Zen Master Zhuo lecturing on the 'Infinite Life Sutra' (Wuliangshou Jing). Daming then vowed to be reborn in the Pure Land. Whenever she recited the Buddha's name, she would first put on clean clothes and hold agarwood in her mouth. At the time of her death, the assembly...
見光明滿室。有沉水香氣。眾甚奇之。唸佛果因。昭灼若此。可不信歟。
尼凈真(七十三)
顓修凈業自無嗔 十萬金剛誦亦勤 兩見蓮華童子戲 定知上品去棲身
凈真。長安人。積善寺。衲衣乞食一生無嗔。誦金剛般若十萬卷。莊嚴凈土。顯慶五年染疾。告弟子曰。吾於五日內十度見阿彌陀佛。兩度見極樂世界。蓮華上童子嬉戲。吾得上品。故無疑(矣)。言已而終。
尼悟性(七十四)
自入廬山不染塵 精修愿往即歸真 巡看池內蓮華上 多是同盟唸佛人
悟性。洛陽人。于衡州遇照阇黎。教以發願唸佛。大曆六年入廬山。忽染疾。聞空中樂音。謂人曰。我得中品上生。何以知然。疇昔神遊極樂。見同會念佛人盡有蓮華也。遂合掌而逝。身皆金色。時年二十四。
烏場國王(七十五)
萬機之暇念如來 奏樂齋僧日幾回 因悟無常終不免 愿將龍椅摶蓮臺
烏場國王。好佛法。萬機之暇。謂侍臣曰。朕為國主。雖享福樂。不免無常。聞西方凈土可以棲神。朕當發願。求生彼土也。於是六時念佛行道。每日奏樂供佛飯僧。王與夫人躬行其膳三十餘年。臨崩。神色怡和。親感化佛菩薩來迎。祥瑞不一。載在往生傳。
宋世子(七十
【現代漢語翻譯】 現代漢語譯本 看見光明充滿房間，還有沉水香的香氣，眾人都感到非常驚奇，心想念佛的果報因緣，如此明顯昭著，怎能不相信呢？
尼姑凈真（七十三）
一心專修凈土法門自然沒有嗔恨，誦唸十萬遍《金剛經》也非常勤奮。 兩次見到蓮花上有童子嬉戲，必定知道往生上品凈土安身。
凈真，長安人，住在積善寺，穿著粗布僧衣，靠乞食為生，一生沒有嗔恨。誦唸《金剛般若經》十萬卷，莊嚴清凈的佛土。顯慶五年，生病，告訴弟子說：『我在這五天內十次見到阿彌陀佛（Amitabha），兩次見到極樂世界（Sukhavati），蓮花上有童子嬉戲，我能往生上品，所以沒有懷疑。』說完就去世了。
尼姑悟性（七十四）
自從進入廬山就不沾染世俗塵埃，精進修行發願往生，最終迴歸真如。 巡視觀看池塘內的蓮花，大多是共同結盟唸佛的人。
悟性，洛陽人，在衡州遇到照阇黎，教她發願唸佛。大曆六年進入廬山，忽然生病，聽到空中有音樂聲，告訴別人說：『我能往生中品上生，怎麼知道呢？之前神識遊歷極樂世界，見到一同唸佛的人都有蓮花。』於是合掌而逝，全身都是金色，當時二十四歲。
烏場國王（七十五）
在處理政務的空閑時間唸誦如來佛號，演奏音樂齋戒僧人每天好幾次。 因為領悟到世事無常終究不能避免，愿將龍椅化作蓮花寶座。
烏場國王，喜好佛法，在處理政務的空閑時間，對侍臣說：『我作為國王，雖然享受福樂，但不能避免無常。聽說西方凈土可以安身，我應當發願，求生到那個地方。』於是六時念佛修行，每天演奏音樂供養佛，齋戒僧人，國王與夫人親自準備膳食三十多年。臨終時，神色怡然平和，親自感受到化佛菩薩前來迎接，吉祥的徵兆不止一種，記載在《往生傳》中。
宋世子（七十
【English Translation】 English version Seeing light filling the room, and the fragrance of aloeswood, everyone was very surprised, thinking that the karmic cause of reciting the Buddha's name is so obvious and clear, how can one not believe it?
Nun Jingzhen (73)
Single-mindedly cultivating Pure Land practice, naturally without anger, reciting the Vajra Sutra ten thousand times is also very diligent. Having seen lotus flowers with playing children twice, one can surely know that she will be reborn in the upper grade to dwell.
Jingzhen, a native of Chang'an, lived in Jishen Temple, wearing coarse monk's robes, living by begging for food, without anger throughout her life. She recited the Vajra Prajna Sutra ten thousand times, adorning the pure Buddha land. In the fifth year of Xianqing, she fell ill and told her disciples: 'Within these five days, I have seen Amitabha (Amitabha) ten times, and I have seen the Land of Ultimate Bliss (Sukhavati) twice, with children playing on lotus flowers. I will be reborn in the upper grade, so there is no doubt.' After saying this, she passed away.
Nun Wuxing (74)
Since entering Mount Lu, she has not been stained by worldly dust, diligently cultivating and vowing to be reborn, finally returning to true nature. Inspecting and viewing the lotus flowers in the pond, most are fellow practitioners who recite the Buddha's name.
Wuxing, a native of Luoyang, met Zhaoli in Hengzhou, who taught her to make vows and recite the Buddha's name. In the sixth year of Dali, she entered Mount Lu and suddenly fell ill. She heard music in the air and told others: 'I will be reborn in the upper level of the middle grade. How do I know? Before, my spirit traveled to the Land of Ultimate Bliss and saw that all those who recited the Buddha's name had lotus flowers.' Then she passed away with her palms together, her whole body golden. She was twenty-four years old at the time.
King of Wuchang (75)
In the spare time of handling state affairs, he recites the name of the Tathagata, playing music and offering vegetarian meals to monks several times a day. Because he realized that impermanence is inevitable, he wishes to transform the dragon throne into a lotus pedestal.
The King of Wuchang, fond of Buddhism, in the spare time of handling state affairs, said to his attendants: 'As a king, although I enjoy blessings and happiness, I cannot avoid impermanence. I have heard that the Western Pure Land can provide a place for the spirit to dwell. I should make a vow to be reborn in that land.' Therefore, he practiced reciting the Buddha's name and performing rituals six times a day, offering music to the Buddha and vegetarian meals to the monks every day. The king and his wife personally prepared the meals for more than thirty years. At the time of his death, his expression was peaceful and joyful, and he personally felt the transformation Buddha and Bodhisattvas coming to welcome him. There were more than one auspicious sign, recorded in the Biography of Rebirth.
Prince Song (70
六)
父子三人喜共修 蓮華已出寶池頭 兒歸報母鬚生信 他日同乘般若舟
宋魏世子。父子三人俱修西方。唯妻不修。女年十四死。后七日更生。啟母曰。兒見西方。父兄三人已有蓮華。后當化生。惟母獨無。兒今暫歸相報。言訖而化。母依兒言。日念西方。亦生安養。
劉遺民(七十七)
濁世簪纓不受拘 相依遠老住匡廬 六時三昧行無間 一品蓮臺看即除
東晉劉遺民者。諱程之。字仲思。彭城人。才藻絕群。不委氣於時俗。雖威福目前。其意泊如也。丞相桓玄．大尉劉裕等咸嘉其賢。欲薦于朝。縻以爵祿。程之辭。乃入匡阜。謁遠法師。遠曰。官祿巍巍。何以不為。程之曰。君臣相疑。疣贅相虧。晉室無磐石之固。物情有累卵之危。吾何為哉。遠然其言。時程之與雷次宗等同依于遠。遠曰。諸君之來。豈宜忘凈土之遊乎。於是謝靈運為遠鑿池種蓮。拉一百二十三人共結蓮社。行唸佛三昧。遠俾程之為蓮社誓文。程之居十五年。精修凈業。嘗于定中見佛光明。地皆金色。將往生之年。又見阿彌陀佛。身紫金色。毫光發照。垂手下接。以臨其室。程之悲泣自陳曰。安得如來為我摩頂。以衣覆我。佛乃為摩其頂。引袈裟以覆之。又一日。想念佛時。見自身入七寶大池。
【現代漢語翻譯】 現代漢語譯本 （六）
父子三人歡喜共同修行，在極樂世界的寶池中已經生出了蓮花。 兒子回來告訴母親要生起信心，將來一同乘坐般若之舟。
宋朝的魏世子，父子三人一同修習西方凈土，只有妻子沒有修行。女兒十四歲時去世，七天後復生，告訴母親說：『我見到了西方極樂世界，父親和哥哥們都有蓮花，以後將會化生在那裡。只有母親您沒有。我今天暫時回來報信。』說完就去世了。母親聽從女兒的話，每天唸誦阿彌陀佛，也往生到了安樂凈土。
劉遺民（七十七）
不願受世俗官位的束縛，相依相伴在廬山安度晚年。 日夜不停地精進行持六時念佛，上品蓮臺指日可待。
東晉的劉遺民，名程之，字仲思，彭城人。他的才華出衆，不願委屈自己迎合世俗。即使面對權勢和利益，他的心境依然淡泊。丞相桓玄、大尉劉裕等人都讚賞他的賢能，想向朝廷推薦他，用爵位和俸祿來籠絡他，程之都拒絕了。於是他進入匡山，拜見慧遠（Huiyuan）法師。慧遠法師問：『高官厚祿，為什麼不追求呢？』程之回答說：『君臣之間互相猜疑，就像身上的贅肉互相損害。晉朝的統治沒有磐石般的穩固，世事就像堆疊的雞蛋一樣危險，我為什麼要追求那些呢？』慧遠法師贊同他的話。當時程之與雷次宗（Lei Cizong）等人一同依止慧遠法師。慧遠法師說：『各位前來，難道可以忘記在凈土中游歷嗎？』於是謝靈運（Xie Lingyun）為慧遠法師開鑿池塘種植蓮花，邀請一百二十三人共同結成蓮社，修行唸佛三昧。慧遠法師讓程之撰寫蓮社的誓文。程之在這裡住了十五年，精進修習凈土法門。曾經在禪定中見到佛的光明，大地都變成金色。在將要往生的時候，又見到阿彌陀佛（Amitabha），身體是紫金色，毫光四射，垂下手來接引他到自己的房間。程之悲傷地哭泣著說：『怎麼才能讓如來為我摩頂，用袈裟覆蓋我呢？』佛就為他摩頂，用袈裟覆蓋了他。又有一天，想念佛的時候，見到自己進入七寶大池。
【English Translation】 English version (6)
The father and his two sons joyfully cultivate together, lotus flowers have already emerged from the jeweled pond. The son returns to inform his mother to generate faith, so that one day they can ride the Prajna boat together.
The Prince Wei of the Song Dynasty. The father and his two sons all cultivated towards the Western Pure Land, only the wife did not. Their daughter died at the age of fourteen, and was reborn seven days later. She told her mother: 'I saw the Western Pure Land. My father and brothers already have lotus flowers, and will be born there by transformation in the future. Only you, mother, do not have one. I have returned temporarily to inform you.' After saying this, she passed away. The mother followed her daughter's words and recited Amitabha's name daily, and was also born in the Land of Bliss.
Liu Yimin (77)
Unwilling to be restrained by worldly officialdom, they rely on each other to live out their old age in Mount Lu. Practicing the Six Periods Samadhi diligently without interruption, the high-grade lotus pedestal can be seen soon.
Liu Yimin of the Eastern Jin Dynasty, named Chengzhi, styled Zhongsi, was from Pengcheng. His talent was outstanding, and he was unwilling to compromise himself to worldly customs. Even when faced with power and benefits, his mind remained detached. Chancellor Huan Xuan, Grand Commandant Liu Yu, and others all praised his virtue and wanted to recommend him to the court, enticing him with titles and emoluments, but Chengzhi refused. So he entered Mount Kuang and visited Dharma Master Huiyuan. Dharma Master Huiyuan asked: 'High office and generous salary, why not pursue them?' Chengzhi replied: 'The ruler and his ministers suspect each other, like tumors harming each other. The Jin Dynasty's rule is not as solid as a rock, and worldly affairs are as dangerous as stacked eggs. Why should I pursue those things?' Dharma Master Huiyuan agreed with his words. At that time, Chengzhi and Lei Cizong and others were all relying on Dharma Master Huiyuan. Dharma Master Huiyuan said: 'Since you have come, how can you forget to travel in the Pure Land?' So Xie Lingyun dug a pond and planted lotus flowers for Dharma Master Huiyuan, inviting one hundred and twenty-three people to form the Lotus Society together, practicing the Samadhi of Buddha Recitation. Dharma Master Huiyuan had Chengzhi write the vow of the Lotus Society. Chengzhi lived here for fifteen years, diligently cultivating the Pure Land Dharma. He once saw the light of the Buddha in meditation, and the earth all turned golden. When he was about to be reborn, he saw Amitabha Buddha, whose body was purple-gold, emitting radiant light, reaching down to receive him into his room. Chengzhi cried sadly and said: 'How can I have the Tathagata touch my head and cover me with his robe?' The Buddha then touched his head and covered him with his robe. One day, while contemplating the Buddha, he saw himself entering the Seven Treasure Pond.
蓮華青白相間。其水湛湛。照人眉目。佛指水曰。八功德水。汝可飲之。程之掬食。甘美盈口。異香發於毛孔。是日對佛祝香罷。與眾話別。面西端坐而去。年五十九。桓玄等高之。議以遺民為號云。
張杭學士(七十八)
風流儒雅豈庸常 巨筆如椽孰可當 咒誦大悲成十萬 臨終隨愿往西方
張杭。平生信佛。誓課大悲神咒十萬遍。愿生西方。年六十。忽寢疾。惟念阿彌陀佛。謂家人曰。西方凈土元只在堂屋西間。阿彌陀佛坐蓮華上。翁兒在蓮華池金沙池上禮佛嬉戲。言已良久奄然而化。翁兒其孫。方三歲而[殤-歹+孑]。
庚詵居士(七十九)
林谷閑居樂暮年 六時禮誦豫栽蓮 人傳上行先生去 留得清名照簡編
梁庚詵。字彥寶。新野人。幼聦警。該通經史。性嗜林泉。有十畝之宅。山池居半。蔬食布衣。不治生業。武帝起兵署為平西府記室。至普通間詔為黃門侍郎。皆不就。晚年遵釋教。宅內建道場。六時禮誦。忽於後夜見一道人。自稱願公。容止甚美。呼詵為上行先生。授香而去。后四年。愿公復來云。不可久住。言終而亡。年七十八。舉室咸聞空中唱。上行先生已生阿彌陀佛國已。武帝敬之。謚貞節處士。見南史。
宋滿(八十)
凈邦
【現代漢語翻譯】 現代漢語譯本 蓮花有青色和白色相間。池水清澈明亮，能照見人的眉目。佛指著水說：『這是八功德水。』程之舀起水來喝，甘甜美味充滿口中，奇異的香氣從毛孔散發出來。當天對著佛像祝香完畢，與眾人告別，面向西方端坐而逝，享年五十九歲。桓玄等人非常敬重他，商議用『遺民』作為他的稱號。
張杭學士（七十八）
風流儒雅，豈是平庸之輩？巨大的筆桿，誰能匹敵？ 持誦大悲咒十萬遍，臨終隨愿往生西方。
張杭，平生信奉佛教，發誓唸誦大悲神咒十萬遍，愿往生西方極樂世界。六十歲時，忽然生病，只是唸誦阿彌陀佛（Amitabha Buddha）。告訴家人說：『西方凈土原本就在堂屋西邊，阿彌陀佛坐在蓮花上，我的孫子翁兒在蓮花池金沙池上禮佛嬉戲。』說完很久就安詳地去世了。翁兒是他的孫子，三歲時夭折。
庚詵居士（七十九）
在林谷中悠閒地度過晚年，六時勤奮禮拜誦經，預先栽種蓮花。 人們傳說上行先生已經離去，留下清白的名聲照耀史書。
梁庚詵，字彥寶，新野人。從小聰明機警，精通經史。天性喜愛山林泉水，有十畝的住宅，山池佔據一半。吃素食，穿布衣，不經營產業。武帝起兵時，任命他為平西府記室，到普通年間，詔令他擔任黃門侍郎，他都沒有就任。晚年遵奉佛教，在住宅內建立道場，六時勤奮禮拜誦經。忽然在後半夜見到一位道人，自稱願公，容貌舉止非常美好，稱呼庚詵為上行先生，授予香后離去。四年後，愿公再次到來，說：『不可久留。』說完就去世了，享年七十八歲。全家人都聽到空中唱道：『上行先生已經往生阿彌陀佛國了。』武帝敬重他，謚號為貞節處士，事蹟記載在《南史》中。
宋滿（八十）
凈邦
【English Translation】 English version The lotus flowers were a mix of blue and white. The water was clear and bright, reflecting people's faces. The Buddha pointed to the water and said, 'This is the water of eight merits.' Cheng Zhi scooped up the water and drank it, the sweetness filling his mouth, and a strange fragrance emanated from his pores. That day, after offering incense to the Buddha, he bid farewell to everyone, sat facing west, and passed away at the age of fifty-nine. Huan Xuan and others greatly respected him and discussed using 'Yi Min' (遺民, a loyalist of a fallen dynasty) as his posthumous title.
Scholar Zhang Hang (Seventy-eight)
Elegant and refined, how could he be ordinary? His giant pen, who could match it? Reciting the Great Compassion Mantra ten thousand times, he went to the Western Pure Land as he wished at the end of his life.
Zhang Hang, throughout his life, believed in Buddhism and vowed to recite the Great Compassion Mantra (Mahākaruṇā Dhāraṇī) ten thousand times, wishing to be reborn in the Western Pure Land. At the age of sixty, he suddenly fell ill, only reciting Amitabha Buddha (阿彌陀佛). He told his family, 'The Western Pure Land is originally just west of the hall. Amitabha Buddha is sitting on a lotus flower, and my grandson Weng'er is playing and worshipping the Buddha in the lotus pond and golden sand pond.' After saying this for a long time, he passed away peacefully. Weng'er was his grandson, who died young at the age of three.
Layman Geng Shen (Seventy-nine)
Living leisurely in the forest valley, enjoying his twilight years, diligently performing rituals and recitations six times a day, planting lotus flowers in advance. People say that Master Shangxing has departed, leaving behind a pure reputation that shines in the historical records.
Liang Geng Shen, styled Yanbao, was a native of Xinye. He was intelligent and alert from a young age, well-versed in classics and history. He had a natural love for forests and springs, possessing a ten-mu (畝, a unit of area) residence, half of which was occupied by mountains and ponds. He ate vegetarian food, wore cloth clothes, and did not engage in business. When Emperor Wu raised troops, he appointed him as the secretary of the Pingxi government, and during the Putong era, he was summoned to serve as a Yellow Gate Attendant, but he did not accept either position. In his later years, he followed Buddhist teachings, built a monastery in his residence, and diligently performed rituals and recitations six times a day. Suddenly, in the latter half of the night, he saw a Daoist, who called himself Yuan Gong, with a very beautiful appearance and demeanor, addressing Geng Shen as Master Shangxing and giving him incense before leaving. Four years later, Yuan Gong came again and said, 'It is not possible to stay for long.' After saying this, he passed away at the age of seventy-eight. The whole family heard a voice in the air chanting, 'Master Shangxing has already been reborn in Amitabha Buddha's land.' Emperor Wu respected him and gave him the posthumous title of 'Chaste and Virtuous Recluse,' and his deeds are recorded in the Book of Southern Dynasties.
Song Man (Eighty)
Pure Land
曾未了唯心 唸佛精勤愿亦深 計數豆滿三十石 臨終三聖果親臨
常州宋滿。歸誠西方。以豆為數。唸佛滿三十石。慶贊之際。散與齋人。彌陀．觀音．勢至化為三人。形容憔悴。自云乞食。答曰弟子愿生西方。更無可疑。師來乞食。深副本心。齋後命終。惟聞天花異香乘空而去。當隋開皇八年九月也。
黃打䥫(八十一)
唸佛時時不絕聲 青蓮華已載芳名 須知一塊邠州䥫 不用工夫煉不成
黃打䥫。潭州人。本軍匠也。打䥫為業。常念阿彌陀佛。一日無疾托鄰人寫頌云。日夜丁丁當當。久煉成鋼。大平將近。我往西方。即化去。自是湖南人多唸佛者。
汾陽老人(八十二)
老來事佛慮應消 法忍山中守寂寥 一念便能超往去 不愁十萬路迢迢
汾陽老人。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。面西而終。人見其乘蓮臺而去。
張馗(八十三)
販雞為業匪良徒 形影相隨報豈無 不得臨終稱佛號 寶池那有覺花敷
張馗。同州人。販雞為業。永徽九年。臨終時。見屋南群雞集。忽一人著緋皂衣袪雞。唱言啄啄。其雞四交上啄。兩眼出血。叫嗥痛苦在床。至酉時。值善光寺僧來。令鋪聖像
【現代漢語翻譯】 現代漢語譯本 曾未了唯心 雖然尚未完全了悟唯心（一切萬法唯心所現）的道理，但唸佛精進，願力深厚。 計數唸佛所用的豆子堆滿了三十石，臨終時阿彌陀佛（Amitabha）、觀世音菩薩（Avalokitesvara）、大勢至菩薩（Mahasthamaprapta）三聖親自降臨。
常州宋滿 常州人宋滿，歸心西方極樂世界，用豆子計數，唸佛滿三十石。在慶贊之際，將豆子分給齋戒之人。阿彌陀佛（Amitabha）、觀世音菩薩（Avalokitesvara）、大勢至菩薩（Mahasthamaprapta）化為三人，形容憔悴，自稱是乞討食物的。宋滿回答說：『弟子愿生西方極樂世界，更無可疑。師父來乞討食物，深合我的本心。』齋戒後命終，只聽見天花飄落，異香充滿天空，乘空而去。時間是隋朝開皇八年九月。
黃打鐵(八十一) 唸佛的聲音時時刻刻不間斷，青蓮花上已經記載了他的芳名。 要知道一塊邠州的鐵，不用功夫錘鍊是不能成鋼的。
黃打鐵 黃打鐵，潭州人，原本是軍中的工匠，以打鐵為業。常常唸誦阿彌陀佛（Amitabha）。一天，沒有疾病，托鄰居寫頌說：『日夜丁丁當當，久煉成鋼。太平將近，我往西方。』說完就去世了。從此湖南人多有唸佛的。
汾陽老人(八十二) 年老了事奉佛，憂慮應該消除了，在法忍山中守護寂寞。 一念就能超脫往生，不用擔心十萬里的路途遙遠。
汾陽老人 汾陽老人，貞觀五年在法忍山借了一間空房居住，常常唸誦阿彌陀佛（Amitabha）。臨命終時，大放光明，面向西方而終。人們看見他乘坐蓮花臺而去。
張馗(八十三) 以販賣雞為業不是善良的人，形影相隨的報應難道會沒有嗎？ 如果不是臨終時稱念佛號，寶池中哪裡會有覺悟之花開放呢？
張馗 張馗，同州人，以販賣雞為業。永徽九年，臨終時，看見屋南邊聚集了很多雞。忽然有一個人穿著緋色的官服驅趕雞，唱著說『啄啄』。那些雞四面八方地啄他，啄得兩眼出血，叫喊痛苦地在床上。到酉時，正好善光寺的僧人來了，讓他鋪設佛像。
【English Translation】 English version Ceng Wei Liao Wei Xin Although not fully understanding the principle of Weixin (唯心, everything is a manifestation of the mind), he is diligent in reciting the Buddha's name and has deep vows. The beans used for counting the Buddha's name recitation filled thirty shi (石, a unit of dry measure), and when he was dying, Amitabha (阿彌陀佛), Avalokitesvara (觀世音菩薩), and Mahasthamaprapta (大勢至菩薩), the three saints, personally descended.
Changzhou Song Man Song Man of Changzhou, returned to the Western Pure Land with sincerity, using beans to count, reciting the Buddha's name to fill thirty shi. During the celebration, he distributed the beans to those who observed the precepts. Amitabha (阿彌陀佛), Avalokitesvara (觀世音菩薩), and Mahasthamaprapta (大勢至菩薩) transformed into three people, looking haggard, claiming to be begging for food. Song Man replied: 'This disciple wishes to be born in the Western Pure Land, there is no doubt. Master came to beg for food, which deeply accords with my original intention.' After the vegetarian meal, he died, only hearing heavenly flowers falling and a strange fragrance filling the sky, riding into the air. The time was September of the eighth year of the Kaihuang era of the Sui Dynasty.
Huang Datie (Eighty-one) The sound of reciting the Buddha's name is constant at all times, and his fragrant name has already been recorded on the blue lotus flower. You must know that a piece of Binzhou iron cannot be made into steel without hammering.
Huang Datie Huang Datie, a native of Tanzhou, was originally a craftsman in the army, working as a blacksmith. He often recited Amitabha (阿彌陀佛). One day, without illness, he asked a neighbor to write a verse saying: 'Day and night, ding ding dang dang, long refined into steel. Great peace is approaching, I am going to the West.' Then he passed away. Since then, many people in Hunan recite the Buddha's name.
Fen Yang Lao Ren (Eighty-two) Serving the Buddha in old age, worries should be eliminated, guarding loneliness in Mount Faren. One thought can transcend and be reborn, no need to worry about the long journey of a hundred thousand miles.
Fen Yang Lao Ren Fen Yang Lao Ren, in the fifth year of Zhenguan, borrowed an empty room in Mount Faren to live in, often reciting Amitabha (阿彌陀佛). When he was dying, a great light shone everywhere, and he passed away facing west. People saw him riding away on a lotus platform.
Zhang Kui (Eighty-three) Making a living by selling chickens is not a good person, how can the retribution that follows be without? If not for reciting the Buddha's name at the time of death, where would the flowers of enlightenment bloom in the treasure pond?
Zhang Kui Zhang Kui, a native of Tongzhou, made a living by selling chickens. In the ninth year of Yonghui, when he was dying, he saw many chickens gathered south of the house. Suddenly, a person wearing a scarlet official robe drove the chickens, chanting 'peck, peck'. The chickens pecked him from all directions, pecking his eyes until they bled, shouting in pain on the bed. At You time (5-7pm), a monk from Shanguang Temple happened to come and asked him to lay out the Buddha image.
。念阿彌陀佛。少頃忽聞異香。奄然而去。
韋文晉觀察使(八十四)
志詣西方建道場 觀心念念暫無忘 忽然合掌跏趺去 滿室氛氳感異香
韋文晉。立行孤潔。常建西方道場唸佛三昧。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。面西跏趺。合掌念阿彌陀佛六十聲。忽然而化。異香滿室。內外皆聞。
元子平(八十五)
三月持經性地開 往生一事絕疑猜 異香滿室催西邁 粗樂迎兼細樂來
元子平者。大曆九年于潤州觀音寺發心讀誦阿彌陀經。三月忽染患。夜聞空中香氣樂音。有人告曰。粗樂已過。細樂續來。君當行(矣)。良久。唸佛命終。室中異香。數日不散。
房翥(八十六)
勸念彌陀發善荄 幽冥感格信奇哉 往生凈土為真樂 差勝持經禮五臺
房翥者。一日暴死至陰府見閻羅王。王曰。據案簿。汝曾勸一老人唸佛。已生凈土。汝承此福。又令生凈土。故召來相見。翥曰。吾嘗誦金剛經萬卷。巡禮五臺。未欲往生。王曰。誦經巡禮固為好事。不如早生凈土。翥再懇言。王遂釋還。不久唸佛而終。
張善和(八十七)
世業屠牛報豈輕 臨終十念為傾誠 慈尊應現諸冤釋 不
【現代漢語翻譯】 現代漢語譯本：唸誦阿彌陀佛（Amitabha Buddha）。不久忽然聞到奇異的香味，隨即安詳地去世。
韋文晉觀察使（八十四）
立志前往西方建立道場，觀想心念時時刻刻不曾忘記。 忽然合掌結跏趺坐而去，滿屋的芬芳讓人感受到奇異的香味。
韋文晉，品行高潔，常建立西方道場修習唸佛三昧（Samadhi of Buddha Recitation）。在佛前發願，立志前往西方極樂世界，行菩薩道（Bodhisattva path），守護佛法（Buddha Dharma），轉正法輪（Dharma wheel），廣度一切眾生。到六月時，面向西方結跏趺坐，合掌唸誦阿彌陀佛六十聲，忽然去世，奇異的香味充滿房間，內外都能聞到。
元子平（八十五）
三月持誦佛經，自性心地得以開啟，對於往生西方極樂世界一事不再有任何懷疑。 奇異的香味充滿房間催促著前往西方，粗妙的音樂迎接之後更美妙的音樂到來。
元子平，在大曆九年于潤州觀音寺發心讀誦《阿彌陀經》。三個月后忽然染病，夜裡聽到空中傳來香氣和音樂聲。有人告訴他說：『粗妙的音樂已經過去，更美妙的音樂接踵而來，您應當要走了。』不久，唸佛後去世，房間里充滿奇異的香味，數日不散。
房翥（八十六）
勸人唸誦阿彌陀佛，萌發善良的根基，在幽冥之中也能感應到，真是奇妙啊！ 往生凈土才是真正的快樂，勝過持誦佛經和禮拜五臺山。
房翥，有一天突然去世，到了陰間見到閻羅王（Yama）。閻羅王說：『根據案卷記載，你曾經勸一位老人唸佛，已經往生凈土。你承蒙這個福報，又令他往生凈土，所以召你來相見。』房翥說：『我曾經誦《金剛經》（Diamond Sutra）萬卷，巡禮五臺山，還沒有想要往生。』閻羅王說：『誦經巡禮固然是好事，不如早日往生凈土。』房翥再三懇求，閻羅王於是放他回去。不久之後，房翥唸佛而終。
張善和（八十七）
以屠牛為業，罪報怎能輕饒？臨終十念，至誠懇切。 阿彌陀佛應聲顯現，所有冤親債主都得到化解，不再...
【English Translation】 English version: Reciting Amitabha Buddha (Amitabha Buddha). Shortly after, a strange fragrance was suddenly smelled, and then he passed away peacefully.
Wei Wenjin, the investigating censor (84)
Aspiring to build a Dharma center in the West, contemplating the mind without forgetting for a moment. Suddenly, with palms together and in a lotus position, he departed, the room filled with a fragrant and extraordinary scent.
Wei Wenjin was of noble character and integrity. He often established a Western Dharma center to practice the Samadhi of Buddha Recitation. He made a vow before the Buddha, aspiring to go to the Western Pure Land, practice the Bodhisattva path, protect the Buddha Dharma, turn the Dharma wheel, and widely liberate all sentient beings. In the sixth month, facing west, he sat in the lotus position, put his palms together, and recited Amitabha Buddha sixty times. Suddenly, he passed away, and an extraordinary fragrance filled the room, which could be smelled both inside and outside.
Yuan Ziping (85)
After reciting scriptures for three months, the nature of his mind was opened, and he had no more doubts about being reborn in the Western Pure Land. An extraordinary fragrance filled the room, urging him to go to the West, with coarse and fine music welcoming him.
Yuan Ziping, in the ninth year of the Dali era, resolved to recite the Amitabha Sutra at Guanyin Temple in Runzhou. Three months later, he suddenly fell ill. At night, he heard fragrant and musical sounds in the air. Someone told him, 'The coarse music has passed, and the fine music is coming. You should depart.' Shortly after, he passed away while reciting the Buddha's name. An extraordinary fragrance filled the room and did not dissipate for several days.
Fang Zhu (86)
Encouraging others to recite Amitabha Buddha sprouts the roots of goodness; even in the netherworld, it can be felt, truly amazing! Being reborn in the Pure Land is true happiness, far better than reciting scriptures and prostrating at Mount Wutai.
Fang Zhu, one day, suddenly died and went to the underworld, where he met King Yama (Yama). King Yama said, 'According to the records, you once encouraged an old man to recite the Buddha's name, and he has already been reborn in the Pure Land. You have received this blessing and have also caused him to be reborn in the Pure Land, so I have summoned you to meet me.' Fang Zhu said, 'I have recited the Diamond Sutra (Diamond Sutra) ten thousand times and made pilgrimages to Mount Wutai, and I do not yet wish to be reborn.' King Yama said, 'Reciting scriptures and making pilgrimages are certainly good deeds, but it is better to be reborn in the Pure Land sooner.' Fang Zhu pleaded again, and King Yama released him. Not long after, Fang Zhu passed away while reciting the Buddha's name.
Zhang Shanhe (87)
How can the karmic retribution for the profession of slaughtering oxen be light? At the moment of death, even ten recitations can be utterly sincere. The Merciful One (Amitabha Buddha) appears in response, and all karmic creditors are released, no longer...
涉冥途即往生
張善和者。殺牛為業。命終時見牛數頭。作人言曰。汝殺我。善和怕怖。告其妻曰。急請僧來救我。僧至。為言十六觀經云。若人臨終地獄相現。十稱南無阿彌陀佛。即得往生凈土。善和云。便入地獄也。不暇取香爐。以手擎香。向西唸佛。未滿十聲。乃云。我見阿彌陀佛從西來迎。言訖而去。
柳宗元刺史(八十八)
才高不獨冠儒宗 海若雄文掃斷空 一念即超安養國 潮陽遷客迥難同
柳宗元。字子厚。柳州刺史。極工於文章。與韓愈併名於時。性嗜佛道。通天臺教觀。嘗撰岳州無姓和尚碑。有云。佛道逾遠。異端競起。惟天臺大師為得其說。為永州時龍興寺修凈土院。宗元為之周延四阿。環以廓廡。繢二大士像。繒蓋幢幡以成就之。並造記以垂不朽。著東海若一篇。其詞痛掃沈空滯寂不假修證之徒。其意一遵西方教法。自非宿昔與佛有大因緣何能信仰如此。其生凈土蓋無疑矣。
白居易少傅(八十九)
暮年開合放婪姬 歸命彌陀宜暫離 不獨姓名垂百世 已將神識托蓮池
白居易。字樂天。能文詞。風流蘊籍。冠於一時。官至太子少傅。暮年侍妾盡遣。居於香山。命工𦘕西方凈土[巾*((ㄇ@人)/登)]。日對修唸佛三昧。發願往
【現代漢語翻譯】 現代漢語譯本 涉冥途即往生
張善和，以殺牛為業。臨命終時，看見許多牛，像人一樣說話：『你殺了我們！』張善和非常害怕，告訴他的妻子說：『快請僧人來救我！』僧人趕到，告訴他說《十六觀經》中講：如果有人臨終時地獄景象顯現，只要念十聲『南無阿彌陀佛』，就能往生凈土。張善和說：『我已經進入地獄了！』來不及拿香爐，就用手拿著香，面向西方唸佛。還沒念滿十聲，就說：『我看見阿彌陀佛從西方來迎接我了！』說完就去世了。
柳宗元刺史(八十八)
才華橫溢不只在儒學中稱雄，文章氣勢如海濤般掃蕩空虛。 一念之間就能超越到安養凈土，潮陽被貶的遷客柳宗元與衆不同。
柳宗元，字子厚，擔任柳州刺史。極其擅長文章，與韓愈齊名于當時。性格愛好佛道，通曉天臺宗的教觀。曾經撰寫《岳州無姓和尚碑》，其中寫道：『佛道越傳越遠，各種異端競相興起，只有天臺大師才真正領悟了佛法的真諦。』在永州時，龍興寺修建凈土院，柳宗元為凈土院建造了周密的四阿，周圍環繞著廊廡，繪製了兩大士的畫像，製作了幡蓋幢幡來成就此事，並撰寫碑記以流傳不朽。著有《東海若》一文，文辭犀利地批判了那些沉溺於空虛寂靜、不假修行證悟的人，其意完全遵從西方凈土的教法。如果不是前世與佛有深厚的因緣，怎麼能如此信仰呢？他往生凈土是毫無疑問的。
白居易少傅(八十九)
晚年放縱姬妾又收回，皈依阿彌陀佛應該暫時離開。 不僅姓名流傳百世，而且已經將神識寄託在蓮花池中。
白居易，字樂天，擅長文辭，風流倜儻，冠絕一時。官至太子少傅。晚年將侍妾全部遣散，居住在香山。命工匠繪製西方凈土[巾*((ㄇ@人)/登)]，每天面對著它修習唸佛三昧，發願往生。
【English Translation】 English version Reaching the Netherworld is Immediate Rebirth
Zhang Shanhe was a butcher who made his living by slaughtering cattle. When he was dying, he saw many cows, speaking like humans, saying, 'You killed us!' Zhang Shanhe was terrified and told his wife, 'Quickly invite a monk to save me!' The monk arrived and told him that the Sixteen Contemplations Sutra says: 'If a person sees the signs of hell at the time of death, they can be reborn in the Pure Land by reciting 'Namo Amitabha Buddha' ten times.' Zhang Shanhe said, 'I have already entered hell!' He didn't have time to get an incense burner, so he held incense in his hands, faced west, and recited the Buddha's name. Before he had finished reciting ten times, he said, 'I see Amitabha Buddha coming from the West to welcome me!' After saying this, he passed away.
Liu Zongyuan, Prefect (88)
His talent not only excelled in Confucianism, his majestic writing swept away emptiness. In a single thought, he transcended to the Land of Bliss, the exiled official Liu Zongyuan of Chaozhou was uniquely different.
Liu Zongyuan, styled Zihou, served as the prefect of Liuzhou. He was extremely skilled in writing, and was as famous as Han Yu at the time. He had a fondness for Buddhism and was well-versed in the teachings of the Tiantai school. He once wrote the 'Stele for the Nameless Monk of Yuezhou,' in which he stated, 'As Buddhism spreads further, various heterodoxies arise, but only the Tiantai masters truly understood the essence of the Dharma.' When he was in Yongzhou, the Longxing Temple built a Pure Land courtyard, and Liu Zongyuan built elaborate structures around it, surrounding it with corridors, painting images of the two great Bodhisattvas, and creating banners and canopies to complete the project. He also wrote an inscription to ensure its lasting legacy. He wrote the 'Eastern Sea Ruo,' a text that sharply criticized those who indulged in emptiness and stillness, without genuine cultivation and realization. His intention was entirely in accordance with the Western Pure Land teachings. If he did not have deep karmic connections with the Buddha from past lives, how could he have such faith? There is no doubt that he was reborn in the Pure Land.
Bai Juyi, Junior Tutor (89)
In his later years, he released and then took back his concubines, entrusting himself to Amitabha Buddha, he should temporarily depart. Not only did his name last for centuries, but he had already placed his consciousness in the lotus pond.
Bai Juyi, styled Letian, was skilled in writing and known for his refined elegance, surpassing his contemporaries. He served as the Junior Tutor to the Crown Prince. In his later years, he dismissed all his concubines and resided in Xiangshan. He commissioned artisans to paint a Western Pure Land [巾*((ㄇ@人)/登)], and he faced it daily, practicing the Samadhi of Buddha Recitation, vowing to be reborn there.
生。嘗有偈曰。餘年七十二。不復事吟哦。看經費眼力。作福畏奔波。何以度心眼。一聲阿彌陀。行也阿彌陀。坐也阿彌陀。縱饒忙似鉆。不廢阿彌陀。日暮而邇遠。吾生已蹉跎。旦暮清凈心。但念阿彌陀。達人應笑我。多卻阿彌陀。達人又作么生。不達又如何。普勸法界眾。同念阿彌陀。自號香山居士。
文潞公(九十)
匡君治國戔經綸 勝會同修十萬人 大愿不違生凈土 後來揚馬繼芳塵
宋文彥博。太子大保。封潞國公。嘗于京師與凈嚴法師集道俗十萬人為凈土會。臨終安然唸佛而薨。
蘇文忠公(九十一)
天下東坡第一名 喜從吾道樂餘生 要知當日南遷去 惟有彌陀作伴行
蘇文忠公。字子瞻。號東坡居士。深信佛乘。歸依西方。與辨才參寥諸師為方外友。母夫人程氏死。以簪珥遺物命匠胡錫𦘕阿彌陀佛像。施與錢唐元照律師。令其普勸道俗歸誠凈土。追薦冥福。復以偈贊曰。佛以大圓覺。充滿十方界。我以顛倒想。出沒生死中。云何以一念。得往生凈土。我造無始業。一念便有餘。既從一念生。還從一念滅。生滅滅盡處。則我與佛同。如投水海中。如風中鼓橐。雖有大聖智。亦不能分別。愿我先父母。及一切眾生。在處為西方。所遇皆極樂。人人無量
【現代漢語翻譯】 現代漢語譯本 生。曾作偈語說：『我今年七十二歲，不再從事吟詩作賦。看佛經耗費眼力，做善事又怕奔波勞累。用什麼來安定心神呢？一聲阿彌陀佛（Amitābha，音譯，意為無量光佛）。行走時念阿彌陀佛，坐著也念阿彌陀佛。縱然忙碌得像鉆頭一樣，也不停止念阿彌陀佛。太陽西沉，離凈土越來越近，我的一生已經蹉跎。早晚保持清凈心，只念阿彌陀佛。通達的人或許會笑我，唸了太多的阿彌陀佛。通達的人又該怎麼做呢？不通達的人又該如何呢？我普勸法界一切眾生，一同念阿彌陀佛。』自號香山居士。
文潞公（九十）
匡扶君王治理國家，展現卓越的才華和謀略，殊勝的法會一同修行，參與者有十萬人。發下大愿不違背，往生西方凈土，希望後來的揚雄、司馬相如能繼承他的芳香美德。
宋朝的文彥博，官至太子太保，被封為潞國公。他曾在京城與凈嚴法師一起，聚集僧俗十萬人舉行凈土法會。臨終時安詳地念佛而去世。
蘇文忠公（九十一）
天下文章數東坡第一，喜悅地遵循佛道安度晚年。要知道當年被貶謫到南方，只有阿彌陀佛陪伴著他。
蘇文忠公，字子瞻，號東坡居士。他深信佛教，歸依西方凈土。與辨才、參寥等法師是方外之友。他的母親程氏去世后，他用母親的簪珥等遺物，命工匠胡錫繪製阿彌陀佛像，贈送給錢塘的元照律師，讓他普遍勸導僧俗歸心凈土，追薦母親的冥福。他還作偈讚頌說：『佛以大圓滿的覺悟，充滿十方世界。我以顛倒的妄想，在生死輪迴中沉浮。如何以一念的虔誠，就能往生凈土呢？我造作了無始以來的業，一念之間就足以償還。既然是從一念而生，也從一念而滅。在生滅滅盡之處，我就與佛相同。如同投入大海水中，如同風箱中的鼓風。即使有大聖的智慧，也不能分辨。愿我的先父母，以及一切眾生，所處之處即為西方凈土，所遇到的一切都是極樂。人人都能獲得無量
【English Translation】 English version He once composed a gatha (verse): 'In my seventy-second year, I no longer engage in composing poetry. Reading scriptures strains my eyes, and performing meritorious deeds is tiring. How shall I calm my mind? With a single utterance of Amitābha (Amitābha, transliteration, meaning Infinite Light Buddha). Walking, I recite Amitābha; sitting, I recite Amitābha. Even when as busy as a drill, I do not neglect Amitābha. As the sun sets, I draw nearer to the Pure Land, my life already wasted. Morning and evening, with a pure heart, I only recite Amitābha. The enlightened may laugh at me, for reciting Amitābha too much. What should the enlightened do? What about the unenlightened? I universally exhort all beings in the Dharma realm to recite Amitābha together.' He called himself Layman Xiangshan.
Duke Wen of Lu (Ninety)
Assisting the ruler and governing the country with outstanding talent and strategy, a magnificent Dharma assembly was held together, with ten thousand participants. Making a great vow not to deviate, to be reborn in the Pure Land, hoping that later scholars like Yang Xiong and Sima Xiangru can inherit his fragrant virtues.
Wen Yanbo of the Song Dynasty, Grand Guardian of the Crown Prince, was enfeoffed as Duke of Lu. He once gathered ten thousand monks and laypeople in the capital with Dharma Master Jingyan to hold a Pure Land assembly. He passed away peacefully while reciting the Buddha's name at the time of his death.
Su Wenzhong Gong (Ninety-one)
Su Dongpo is the best writer in the world, happily following the Buddhist path to enjoy his remaining years. Know that when he was exiled to the south, only Amitābha accompanied him.
Su Wenzhong Gong, named Zizhan, styled Dongpo Layman. He deeply believed in Buddhism and took refuge in the Western Pure Land. He was a friend beyond the ordinary with Dharma Masters Biancai and Canliao. After his mother, Lady Cheng, passed away, he used her hairpins and other belongings to commission the artisan Hu Xi to paint an Amitābha Buddha image, which he gave to Lawyer Yuanzhao of Qiantang, instructing him to universally encourage monks and laypeople to take refuge in the Pure Land, to dedicate merit to his mother's afterlife. He also composed a verse of praise, saying: 'The Buddha, with great perfect enlightenment, fills the ten directions. I, with deluded thoughts, rise and fall in the cycle of birth and death. How can I, with a single thought, be reborn in the Pure Land? I have created beginningless karma, but a single thought is sufficient to repay it. Since it arises from a single thought, it also ceases from a single thought. Where birth and death cease completely, I am the same as the Buddha. Like throwing water into the sea, like wind blowing through bellows. Even with the wisdom of a great sage, it cannot be distinguished. May my deceased parents and all sentient beings, wherever they are, be the Western Pure Land, and may everything they encounter be ultimate bliss. May everyone attain immeasurable
壽。無去亦無來。其室王氏死於京師。亦使其子邁等為阿彌陀佛像。奉安於金陵之清涼寺。亦有讚詞。公南行日。篋中有一軸。人問曰此何𦘕也。公曰吾西方公據耳。展而觀之。乃阿彌陀佛像。嘗吊海月大師。有詩云。生死猶如臂屈伸。情鐘我輩一酸辛。樂天不是蓬萊客。憑仗西方作主人。觀公念念不忘西方。其往生決(矣)。
楊杰提刑(九十二)
少林禪味已參嘗 凈土玄門復讚揚 不越閻浮生極樂 佛前蓮蕊吐香光
楊杰提刑。字次公。無為人。號無為子。官至尚書主客郎。提點兩浙刑獄事。尊崇佛法。明悟禪宗。宣揚彌陀教觀。接誘方來。公作天臺大師十疑論序。王古直指凈土決疑集序。法寶僧監彌陀寶閣記。安樂國贊三十章。備陳西方要津。實為萬世往生之龜鏡也。晚年守郡。𦘕丈六彌陀像。隨行觀念。壽終化佛來迎。辭世頌曰。生亦無可戀。死亦無可舍。太虛空中。之乎者也。唯將錯就錯。西方極樂。宣和中。荊王夫人神遊凈土。見公坐蓮華上。
王古侍郎(九十三)
次公同志覺無為 惟有西方日念馳 凈土立言曾直指 至今留決後人疑
王古侍郎。字敏仲。與楊次公同志歸命西方。嘗著直指凈土決疑集。次公為序。極伸讚美。朝士大夫有凈土之志頗多
【現代漢語翻譯】 現代漢語譯本 壽（Shou，人名）。無去亦無來。他的妻子王氏死於京師。他就讓他的兒子邁等為阿彌陀佛像（Amitabha，佛教中西方極樂世界的教主），供奉在金陵（Jinling，今南京）的清涼寺。還有讚美的詞句。當他南行的時候，箱子里有一軸畫。有人問他說：『這是什麼畫？』他說：『這是我西方世界的憑據。』展開一看，原來是阿彌陀佛像。他曾經悼念海月大師，有詩說：『生死猶如臂屈伸，情鐘我輩一酸辛。樂天不是蓬萊客，憑仗西方作主人。』可見他念念不忘西方極樂世界，他的往生是必然的。
楊杰提刑（Yang Jie，人名，提刑是官職名）（九十二）
少林禪味已參嘗，凈土玄門復讚揚， 不越閻浮生極樂，佛前蓮蕊吐香光。
楊杰提刑，字次公，無為人，號無為子。官至尚書主客郎，提點兩浙刑獄事。他尊崇佛法，明悟禪宗，宣揚彌陀教觀，接引來者。他寫了天臺大師十疑論序、王古直指凈土決疑集序、法寶僧監彌陀寶閣記、安樂國贊三十章，詳細陳述了往生西方的要點，實在是萬世往生的借鑑。晚年守郡，畫丈六彌陀像，隨身觀想。壽終時化佛來迎接。辭世頌說：『生亦無可戀，死亦無可舍，太虛空中，之乎者也，唯將錯就錯，西方極樂。』宣和年間，荊王夫人神遊凈土，看見他坐在蓮花上。
王古侍郎（Wang Gu，人名，侍郎是官職名）（九十三）
次公同志覺無為，惟有西方日念馳， 凈土立言曾直指，至今留決後人疑。
王古侍郎，字敏仲，與楊次公志同道合，歸命西方。他曾經著有《直指凈土決疑集》，楊次公為他作序，極力讚美。朝廷士大夫中有往生凈土志向的人很多。
【English Translation】 English version Shou (Shou, a personal name). There is neither going nor coming. His wife, Wang Shi, died in the capital. He then had his sons, Mai, and others create an Amitabha (Amitabha, the principal Buddha of the Western Pure Land in Buddhism) image, which was enshrined in Qingliang Temple in Jinling (Jinling, present-day Nanjing). There were also words of praise. When he traveled south, there was a painting in his luggage. Someone asked him, 'What is this painting?' He said, 'This is my proof of the Western world.' When unfolded, it turned out to be an Amitabha image. He once mourned Master Haiyue, with a poem saying: 'Birth and death are like the bending and stretching of an arm, our generation is filled with sorrow. Letian is not a guest of Penglai, relying on the West to be the master.' It can be seen that he never forgot the Western Pure Land, and his rebirth there is certain.
Yang Jie, the Judicial Intendant (Yang Jie, a personal name, Judicial Intendant is an official title) (Ninety-two)
'The Zen flavor of Shaolin has been tasted, the profound gate of Pure Land is praised again,' 'Without leaving Jambudvipa, one is born in the Land of Ultimate Bliss, lotus buds in front of the Buddha emit fragrant light.'
Yang Jie, the Judicial Intendant, courtesy name Cigong, from Wuwei, also known as Wuweizi. He rose to the position of Director of the Ministry of Personnel, in charge of judicial affairs in Liangzhe. He revered Buddhism, understood Zen, promoted the teachings of Amitabha, and received those who came. He wrote the preface to the 'Ten Doubts on Pure Land' by Master Tiantai, the preface to Wang Gu's 'Direct Pointing to Doubts on Pure Land,' the record of the 'Amitabha Treasure Pavilion' by the monk Jian of Fabao, and thirty chapters of 'Praise of the Land of Peace and Bliss,' detailing the essentials of rebirth in the West, truly a mirror for rebirth for all ages. In his later years, while guarding the prefecture, he painted a sixteen-foot Amitabha image, which he contemplated with him. At the end of his life, a manifested Buddha came to greet him. His farewell verse said: 'Life is not worth clinging to, death is not worth abandoning, in the vast emptiness, the 'zhi hu zhe ye' (meaningless grammatical particles), only to make the best of a bad situation, the Western Land of Ultimate Bliss.' During the Xuanhe era, the Lady of Prince Jing traveled to the Pure Land in spirit and saw him sitting on a lotus flower.
Wang Gu, the Vice Minister (Wang Gu, a personal name, Vice Minister is an official title) (Ninety-three)
'Cigong, with the same aspirations, awakened to non-action, only the West is constantly on his mind,' 'His words on Pure Land once pointed directly, leaving resolutions for later generations to doubt.'
Wang Gu, the Vice Minister, courtesy name Minzhong, shared the same aspirations as Yang Cigong, devoting himself to the West. He once wrote 'Direct Pointing to Doubts on Pure Land,' for which Yang Cigong wrote a preface, praising it greatly. Many officials and scholars in the court had aspirations for rebirth in the Pure Land.
。然其弘贊凈方入正定聚者。惟古與次公而已。詎非大菩薩現宰官身而為說法者歟。
馬玕侍郎(九十四)
凈業傳家道大亨 兒郎女婢亦修行 房櫳氣出如青蓋 應有家人夢往生
馬玕侍郎。其先祖少師忠肅公。守杭州日。慈雲懺主以安養佛事授之。自是舉族遵奉。侍郎乃其孫也。字東王。元豐中有僧廣益。授以天臺智者十疑論。公大喜曰。吾得所依(矣)。以慈雲十念法行之二十五年。崇寧中感疾經夏。盥櫛易衣。唸佛端坐而逝。有氣如青蓋。出戶騰空而上。家人長幼貴賤皆夢公往生上品。八月中有婢臥疾。亦唸佛而終。荊王夫人神遊極樂。見公與楊杰衣冠濟濟坐蓮華上。夫人傳記甚詳。
江公望司諫(九十五)
直言極諫顯當時 晚向彌陀信不疑 方便文成還刻石 池蓮準擬占高枝
江公望司諫。釣臺人。智識高朗。崇寧中為諫官。直言為諱。名著一時。酷嗜宗門。參善知識。晚年專修凈業。悟入唸佛三昧。選唸佛方便文刻石流佈。指導往生。宣和末。知廣濟軍。一日不疾而終。知其為凈土歸(矣)。
馮揖給事(九十六)
通儒解道復參禪 歸命彌陀意更專 清泰故鄉思不已 追吟陶令賦歸篇
馮揖。蜀中遂寧府人。字濟川。號不動居
【現代漢語翻譯】 現代漢語譯本：然而，那些弘揚讚歎凈土法門並進入正定之聚的人，只有古代的某人和次公而已。難道不是偉大的菩薩示現為宰官之身來為此說法嗎？
馬玕（gān）侍郎（九十四）
以凈業傳家，家道自然興盛亨通，家中的兒女和奴婢也都修行唸佛。 房屋上空顯現出如青色傘蓋般的光氣，想必是家人都夢見他往生西方極樂世界了。
馬玕侍郎，他的先祖是少師忠肅公，在擔任杭州太守時，慈雲懺主將安養佛事傳授給他。從此，全家族都遵從奉行。馬玕侍郎是忠肅公的孫子，字東王。元豐年間，有位名叫廣益的僧人，將天臺智者大師的《十疑論》傳授給他。馬玕侍郎非常高興地說：『我找到了可以依靠的了。』他以慈雲懺主的十念法修行了二十五年。崇寧年間，他身染疾病，經過一個夏天，沐浴梳洗，更換衣服，唸佛端坐而逝。有像青色傘蓋一樣的光氣，從屋裡升起，騰空而上。家人無論長幼貴賤，都夢見馬玕侍郎往生上品。八月中旬，有個婢女臥病在床，也念佛而終。荊王夫人神遊極樂世界，看見馬玕侍郎與楊杰衣冠整齊地坐在蓮花之上。夫人的傳記記載得非常詳細。
江公望司諫（jiàn）（九十五）
直言敢諫，名聲顯赫于當時，晚年信奉阿彌陀佛，毫不懷疑。 他撰寫唸佛方便文並刻石流佈，想必在極樂世界的蓮池中已預定了高位。
江公望司諫，是釣臺人，智慧見識高明開朗。崇寧年間擔任諫官，直言不諱，名聲顯赫一時。他非常喜歡禪宗，參訪善知識。晚年專心修習凈土法門，悟入唸佛三昧。他選擇唸佛方便文刻在石頭上廣泛流傳，以此指導人們往生。宣和末年，擔任廣濟軍的知軍。有一天，無疾而終，人們知道他是往生凈土了。
馮揖（yī）給事（九十六）
精通儒學，理解佛道，又參禪悟道，歸命阿彌陀佛的心意更加專一。 他念念不忘清泰（指凈土）故鄉，追念陶淵明《歸去來兮辭》的歸隱之意。
馮揖，是蜀中遂寧府人，字濟川，號不動居士。
【English Translation】 English version: However, those who propagate and praise the Pure Land Dharma and enter the Samyakta Niyata (正定聚, the stage of non-retrogression) are only the ancient one and Ci Gong. Could it be that great Bodhisattvas manifest as officials to expound the Dharma?
Ma Gan (馬玕) Vice Minister (94)
Passing down the practice of Pure Land as a family tradition leads to great prosperity; even the children and servants practice diligently. A vapor like a blue canopy emanates from the house; surely the family members have dreamt of his rebirth in the Pure Land.
Ma Gan, the Vice Minister, his ancestor was the Junior Preceptor, Duke Zhongsu, who, while serving as the governor of Hangzhou, was taught the practices for rebirth in the Pure Land by Master Ciyun. From then on, the entire family followed and practiced it. Vice Minister Ma Gan was the grandson of Duke Zhongsu, with the courtesy name Dongwang. During the Yuanfeng era, a monk named Guangyi taught him the 'Ten Doubts about Pure Land' (十疑論) by Zhiyi (智者), the Great Master of Tiantai. Ma Gan was overjoyed and said, 'I have found what I can rely on.' He practiced the Ten Recitations method of Master Ciyun for twenty-five years. During the Chongning era, he fell ill and, after a summer, bathed, combed his hair, changed his clothes, and passed away while sitting upright reciting the Buddha's name. A vapor like a blue canopy rose from the house and ascended into the sky. All family members, regardless of age or status, dreamt of Vice Minister Ma Gan being reborn in the upper grades. In mid-August, a maid who was bedridden also passed away while reciting the Buddha's name. The Lady of Prince Jing traveled to the Land of Ultimate Bliss in her spirit and saw Vice Minister Ma Gan and Yang Jie sitting on lotus flowers, properly attired. The Lady's biography records this in great detail.
Jiang Gongwang (江公望) Supervising Secretary (95)
Speaking frankly and remonstrating boldly, he was renowned in his time; in his later years, he believed in Amitabha without doubt. He composed a text on expedient methods for reciting the Buddha's name and had it carved in stone for dissemination; surely he has reserved a high position among the lotus flowers in the Pure Land's pond.
Jiang Gongwang, the Supervising Secretary, was from Diaotai, with high and clear intelligence. During the Chongning era, he served as a remonstrating official, speaking frankly without reservation, and his name was renowned for a time. He was deeply fond of the Chan school and visited wise teachers. In his later years, he devoted himself to cultivating the Pure Land practice and attained the Samadhi of Buddha Recitation. He selected a text on expedient methods for reciting the Buddha's name, had it carved in stone, and widely disseminated it to guide people towards rebirth. At the end of the Xuanhe era, he served as the administrator of Guangji Army. One day, he passed away without illness, and it was known that he had returned to the Pure Land.
Feng Yi (馮揖) Attendant (96)
A scholar well-versed in Confucianism, understanding the Dao, and practicing Chan meditation, his devotion to Amitabha became even more focused. He constantly thought of his homeland of Qingtai (清泰, referring to the Pure Land), recalling Tao Yuanming's (陶令) poem 'Returning Home'.
Feng Yi was from Suining Prefecture in Sichuan, with the courtesy name Jichuan and the sobriquet 'Immovable Dweller'.
士。好佛法。場屋中文字多用圓覺經語。明悟理性。欽伏士論。遍參禪林知識。洞達五家宗旨。然篤行彌陀教法。作西方禮文三卷．彌陀懺一集。在鄉郡建凈土會。嘗感香爐中舍利應現。光明照室。舍俸資造大藏經。其功德迴向莊嚴凈土。揖于老年懷歸西方甚切。追和陶溝潛歸去詞一篇。見樂邦文類。
王以寧待制(九十七)
曾參雪嶠了師禪 始向宗乘見不遍 繫念彌陀生心信 華池先已綻青蓮
王以寧。官至翰林待制。深慕佛法。僧勸其讀起信論。竊有疑焉。是書為大乘人說破有蕩空一法不留之書。而末章以繫念彌陀求生凈土為言。其旨何也。因過雪峰以此疑質于清了禪師。了曰。實際理地不受一塵。萬行門中不捨一法。子欲壞世間相。棄有著空。然後證菩提耶。以寧曰。誠有是也。了曰。如是則凈土之修于道何損。遂釋其疑。修唸佛法門。自稱阿彌陀佛弟子。號正信庵主。
王日休上舍(九十八)
講道龍舒海內聞 精修安養建殊勛 青衣俄引西歸后 人世惟留凈土文
王日休。字虛中。國學進士。龍舒人。號龍舒子。篤行唸佛法門。編凈土文十卷。孜孜勉人進修。一日講書罷。如常禮念。至三鼓。忽勵聲稱阿彌陀佛數聲。唱言佛來接我。屹然立化。有人夢二青
【現代漢語翻譯】 現代漢語譯本 士。精通佛法，在科舉考試的文章中經常引用《圓覺經》的語句，明悟理性和本性，欽佩和信服士人的言論。他廣泛參訪禪宗叢林的知識分子，透徹理解禪宗五家的宗旨。然而，他堅定地奉行彌陀（Amitabha）教法，創作了《西方禮文》三卷和《彌陀懺》一集。在家鄉郡縣建立凈土會。曾經感應到香爐中舍利（Śarīra）顯現，光明照亮整個房間。他用自己的俸祿建造大藏經，並將功德迴向于莊嚴凈土。晚年時，他非常渴望迴歸西方極樂世界，追隨陶淵明《歸去來兮辭》的意境，創作了一篇《歸去詞》，收錄在《樂邦文類》中。 王以寧待制(九十七) 曾參雪嶠了師禪，始向宗乘見不遍，繫念彌陀生心信，華池先已綻青蓮。 王以寧，官至翰林待制。他深深地仰慕佛法。有僧人勸他閱讀《起信論》。他心中有些疑惑：《起信論》是為大乘根器的人說的，破除有和空，不留一法。但是書的末尾卻以繫念彌陀，求生凈土作為結論，這其中的宗旨是什麼呢？因此，他路過雪峰時，用這個疑問請教清了禪師。清了禪師說：『在實際理地上，不受一塵污染；在萬行門中，不捨棄任何一法。您是想要破壞世間萬相，捨棄有和空，然後才證得菩提嗎？』王以寧說：『確實是這樣。』清了禪師說：『如果是這樣，那麼修習凈土法門對您的修行有什麼損害呢？』於是，王以寧消除了心中的疑惑，開始修習唸佛法門，自稱為阿彌陀佛（Amitābha）弟子，號正信庵主。 王日休上舍(九十八) 講道龍舒海內聞，精修安養建殊勛，青衣俄引西歸后，人世惟留凈土文。 王日休，字虛中，是國學進士，龍舒人，號龍舒子。他堅定地奉行唸佛法門，編輯了《凈土文》十卷，孜孜不倦地勉勵人們進修。有一天，他講書完畢，像往常一樣禮佛唸佛，到了三更時分，忽然大聲稱念『阿彌陀佛』數聲，然後唱言『佛來接我』，說完就屹立而逝。有人夢見兩個青衣童子...
【English Translation】 English version Shi. He was well-versed in Buddhism and often used phrases from the Śūraṅgama Samādhi Sūtra in his examination essays, understanding reason and nature, and admiring and believing in the arguments of scholars. He widely visited Chan (Zen) monasteries and thoroughly understood the tenets of the Five Houses of Chan. However, he steadfastly practiced the teachings of Amitābha, composing three volumes of Western Ritual Texts and a collection of Amitābha Repentance. He established Pure Land societies in his hometown county. He once sensed Śarīra (relics) appearing in the incense burner, with light illuminating the entire room. He used his salary to build the Tripiṭaka (Great Treasury of Scriptures), dedicating the merit to the adornment of the Pure Land. In his old age, he deeply longed to return to the Western Pure Land, following the mood of Tao Yuanming's Returning Home, composing a Returning Home Ode, which is included in the Collection of Texts on the Land of Bliss. Wang Yining, Vice-Minister (97) Having studied Chan with Master Xueqiao Liao, he initially did not fully understand the teachings of the sect. By focusing his mind on Amitābha, faith arose in his heart, and a blue lotus had already bloomed in the lotus pond. Wang Yining, who served as a Vice-Minister in the Hanlin Academy, deeply admired Buddhism. A monk advised him to read the Awakening of Faith in the Mahāyāna. He had some doubts: 'This book is for those of the Mahāyāna root, breaking through existence and emptiness, leaving no dharma behind. But the end of the book concludes with focusing the mind on Amitābha and seeking rebirth in the Pure Land. What is the purpose of this?' Therefore, when he passed by Xuefeng, he asked Chan Master Qingliao about this doubt. Chan Master Qingliao said, 'On the ground of actual principle, not a speck of dust is received; in the gate of myriad practices, not a single dharma is abandoned. Do you want to destroy the myriad phenomena of the world, abandon existence and emptiness, and then attain Bodhi?' Wang Yining said, 'Indeed, that is so.' Chan Master Qingliao said, 'If that is the case, then what harm does the practice of the Pure Land have on your cultivation?' Thus, Wang Yining eliminated his doubts and began to practice the Amitābha-recitation (Nianfo) practice, calling himself a disciple of Amitābha and taking the name 'Master of Correct Faith Hermitage'. Wang Rixiu, Senior Scholar (98) His lectures on the Way were heard throughout the country, and he diligently cultivated rebirth in the Pure Land, establishing extraordinary merits. Suddenly, a blue-clad attendant led him to return to the West, leaving only the Pure Land texts in the human world. Wang Rixiu, styled Xuzhong, was a Jinshi (successful candidate in the highest imperial examinations) of the National Academy, a native of Longshu, and known as Master Longshu. He steadfastly practiced the Amitābha-recitation (Nianfo) practice, compiling ten volumes of Pure Land Texts, diligently encouraging people to cultivate. One day, after finishing his lectures, he performed the Buddha-recitation as usual, and at the third watch of the night, he suddenly loudly chanted 'Amitābha' several times, then sang, 'The Buddha is coming to receive me,' and passed away standing upright. Someone dreamed of two blue-clad boys...
衣引公西行。信非妄(矣)。丞相益國公周必大。睹日休奇蹟。制詞以贊。載於本傳。
晁悗之待制(九十九)
洧上從容老法華 洞明三觀入山家 果然神識遷安養 壽量光明豈有涯
晁悗之。官至待制。留心內典。事理洞徹。號老法華。亦曰天臺教僧。初從明智法師而生信。晚年專修凈土。與靈芝照律師最友善。至於答趙子和問西方凈土書。是為真語實語呼。其可不信矣乎。
陳瓘待制(百)
蚤從明智論臺宗 一念三千絕異同 瞻部報終歸凈土 四華池上禮金容
陳瓘。字瑩中。號了翁。深得天臺宗旨。與明智法師論臺宗三千法。其開示凈土之義深切著明。又撰四明延慶寺凈土院記。備陳西方凈土。固知瓘于唸佛三昧必能專注。其于往生尚何說焉。
鐘離少師(百一)
凈業工夫已服勤 三年廬墓不忘親 峨冠整服跏趺去 應作青蓮座上人
鐘離少師。諱瑾。字公瑜。會稽人。咸平三年陳堯啟榜登第。歷官至龍圖合待制。累贈少師。忠績顯著。喜祐名臣傳載之詳(矣)。瑾至孝。母夫人任氏卒亡。遂廬顯墓。熏修不輟。服除游䆠。日課利益二十事。罔有缺失。尋遷浙西路提刑。被旨修杭州北山下竺為慈雲懺主道場。一見慈雲究論西方指要
【現代漢語翻譯】 現代漢語譯本 衣引公西行，這並非虛妄之言。丞相益國公周必大，親眼目睹日休的奇蹟，特地作詞讚頌，並記載於他的本傳之中。
晁悗之待制（九十九）
在洧水之上從容地研習《法華經》，通透地理解三觀，歸隱山林之家。 果然神識遷往安養凈土，其壽命與光明豈有窮盡之時？
晁悗之，官至待制。他潛心研究佛經，對事理洞察透徹，人稱『老法華』，也稱『天臺教僧』。最初跟隨明智法師而生起信仰，晚年專心修習凈土法門，與靈芝照律師最為友善。至於他回答趙子和關於西方凈土的書信，都是真實可靠的言語，怎能不相信呢？
陳瓘待制（百）
早年跟隨明智法師研習天臺宗，一念三千的道理超越了異同的分別。 在瞻部洲的報身終結后，迴歸凈土，在四華池上禮拜金色的佛身。
陳瓘，字瑩中，號了翁。他深刻領悟天臺宗的宗旨，曾與明智法師探討天臺宗的三千法門。他對開示凈土的意義深刻而明確。他還撰寫了《四明延慶寺凈土院記》，詳細闡述了西方凈土。由此可知，陳瓘在念佛三昧上必定能夠專注，對於他往生凈土還有什麼可說的呢？
鐘離少師（百一）
修習凈業的功夫已經勤勉努力，三年守墓不忘親恩。 頭戴峨冠，身著整齊的官服，結跏趺坐而逝，應當是青蓮花座上的人。
鐘離少師，名瑾，字公瑜，會稽人。咸平三年，在陳堯啟主持的科舉考試中登第。歷任官職至龍圖閣待制，累次被追贈為少師。他的忠誠事蹟顯著，在《喜祐名臣傳》中有詳細記載。鐘離瑾非常孝順，他的母親任氏去世后，他便在墓旁搭建廬舍，不斷地熏修佛法。守孝期滿后，他遊歷䆠地，每日堅持做二十件利益眾生的事情，沒有絲毫缺失。不久后，他被調任為浙西路提刑，奉旨修繕杭州北山下竺寺，作為慈雲懺主的道場。他曾與慈雲法師深入探討西方凈土的要旨。
【English Translation】 English version Yi Yin led Gong Xi on his journey. This is not a false statement. Prime Minister Yiguo Gong (Duke of Benefit to the Nation) Zhou Bida personally witnessed the miracles of Rishi (Ri Xiu), wrote a eulogy in praise, and recorded it in his biography.
Chao Manzhi, Attendant-in-Waiting (99)
At the Wei River, he leisurely studied the Lotus Sutra, thoroughly understanding the Threefold Contemplation and returning to the mountain home. Indeed, his spirit moved to the Land of Bliss (An'yang), his lifespan and light without limit.
Chao Manzhi, who held the official title of Attendant-in-Waiting, devoted himself to the study of Buddhist scriptures and possessed a thorough understanding of principles and affairs. He was known as 'Old Lotus' and also as a 'Tiantai Teaching Monk'. He initially developed faith under the guidance of Dharma Master Mingzhi and, in his later years, focused on cultivating the Pure Land practice. He was a close friend of Vinaya Master Lingzhi Zhao. His replies to Zhao Zihe's questions about the Western Pure Land are truthful and reliable words; how can one not believe them?
Chen Guan, Attendant-in-Waiting (100)
Early on, he followed Mingzhi in discussing the Tiantai School, the principle of 'One Thought Three Thousand' transcending differences and similarities. After the end of his manifested body in Jambudvipa (Zhanbu), he returned to the Pure Land, paying homage to the golden form of the Buddha on the Four Lotus Ponds.
Chen Guan, styled Yingzhong and known as Liaoweng, deeply understood the tenets of the Tiantai School. He discussed the Three Thousand Dharmas of the Tiantai School with Dharma Master Mingzhi. His exposition of the meaning of the Pure Land was profound and clear. He also wrote 'A Record of the Pure Land Courtyard at Yanqing Temple in Siming', detailing the Western Pure Land. From this, it is known that Chen Guan was certainly able to focus on the Samadhi of Buddha Recitation. What more can be said about his rebirth in the Pure Land?
Zhongli, Junior Preceptor (101)
His efforts in cultivating Pure Karma were already diligent and earnest, for three years he dwelled by the tomb, never forgetting his parents' kindness. Wearing an ornate crown and neat official robes, he passed away in the lotus position, he should be a person on a blue lotus seat.
Zhongli, Junior Preceptor, personal name Jin, styled Gongyu, was a native of Kuaiji. In the third year of Xianping, he passed the imperial examination under the leadership of Chen Yaoqi. He held various official positions, eventually reaching the position of Attendant-in-Waiting of the Longtu Pavilion, and was posthumously granted the title of Junior Preceptor. His loyal deeds were remarkable, as detailed in the 'Biographies of Famous Ministers of the Xiyou Era'. Zhongli Jin was extremely filial. After the death of his mother, Madam Ren, he built a hut next to her tomb and continuously cultivated the Dharma. After the mourning period, he traveled to the wilderness, diligently performing twenty beneficial deeds every day without fail. Soon after, he was transferred to the position of Zhejiang West Circuit Judicial Intendant and was ordered to repair the Xiayu Temple on North Mountain in Hangzhou, to serve as the Dharma assembly of the Ciyun Repentance Master. He had a thorough discussion with Ciyun (Compassionate Cloud) Master on the essentials of the Western Pure Land.
。清修彌篤。未幾詔知開封府。出則盡瘁國事。入則不𥧌唸佛。忽夜未央。促家人起。乃告以趍朝尚早。瑾曰。昨日母夫人報安養期已至。索薰湯沐盥。振衣峨冠。趺坐而逝。舉家見瑾乘青蓮花座。仙樂海眾迎引西去(矣)。
王仲回司士(百二)
性地開明感次公 繫心凈域日無空 臨終識托蓮胎去 極樂閻浮信不同
王仲回。無為郡人。官至光州司士參軍。天衣懷禪師住䥫佛道場。仲回嘗請問佛法。鄉里以善人稱之。楊次公乞守丹陽待次錦繡溪上。仲回數往適問曰。經典多教念彌陀生凈土。祖師則曰。心即是凈土。不用更求生西方。其不同何也。答曰。實際理地。無佛亦無眾生。無樂苦壽夭。有何凈穢之分。以生不生為心耶。然或未出眾生之境。樂苦壽夭凈穢相形。安可不信教典。念彌陀求生凈土哉。此則無念中起念。無生中求生也。維摩經云。雖知諸佛國及與眾生空。而常修凈土。教化于眾生。正謂是也。又曰。如何得念不間斷。曰。一信之後。更不再疑。即是不間斷也。仲回忻躍。轉加精進。豫知死期。與鄉舊告別而終。次公曾夢仲回過謝曰。向蒙指示凈土。今已得生。特來禮謝。次公翌日召丹徒令陳安止語其夢。安止從此又信凈土也。次公傳記備詳。
胡闉宣義(百三)
【現代漢語翻譯】 清修更加精進篤實。不久，朝廷下詔讓他擔任開封府的長官。在外則竭盡全力處理國家事務，在家則不懈怠地念佛。忽然在深夜，他催促家人起身，告訴他們上朝的時間還早。王瑾說：『昨天母親在夢中告訴我，前往安養世界的期限已到。』於是要求準備薰香的熱水沐浴更衣，穿戴好衣帽，盤腿坐化而逝。全家人都看見王瑾乘坐青蓮花座，在仙樂和眾多聖眾的迎接引導下，往西方極樂世界去了。
王仲回司士（百二）
性地開明感悟楊次公（楊億，字次公） ，一心向往凈土，日日不空過。 臨終時神識寄託于蓮花胎中而去，極樂世界與閻浮提（我們所居住的娑婆世界）確實不同。
王仲回，是無為郡人，官至光州司士參軍。天衣懷禪師住在鐵佛道場。王仲回曾經向他請教佛法，鄉里人都稱讚他是善人。楊次公（楊億，字次公）請求在丹陽守護等待補缺，住在錦繡溪邊。王仲回多次前去拜訪請教，問道：『經典大多教導唸誦彌陀佛名號，往生凈土，而祖師則說：心即是凈土，不用再求往生西方。這其中的不同是什麼呢？』 楊次公回答說：『在實際的真理層面，沒有佛也沒有眾生，沒有快樂也沒有痛苦，沒有長壽也沒有夭折，哪裡有什麼清凈和污穢的分別呢？為什麼要以生或者不生來動心呢？然而，如果還沒有超出眾生的境界，快樂、痛苦、長壽、夭折、清凈、污穢相互對立顯現，怎麼可以不相信經典，唸誦彌陀佛名號，求生凈土呢？這正是在無念之中生起念頭，在無生之中求得往生啊。《維摩詰經》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。』說的正是這個道理。 楊次公又問：『如何才能做到唸佛不間斷呢？』 答：『一旦深信之後，不再有任何懷疑，這就是不間斷。』 王仲回聽后非常高興，更加精進修行，預先知道自己去世的日期，與鄉里的老朋友告別後去世。楊次公曾經夢見王仲回前來道謝說：『之前蒙您指點凈土法門，現在已經得以往生，特來禮拜感謝。』第二天，楊次公召來丹徒縣令陳安止，告訴他這個夢。陳安止從此更加相信凈土法門。楊次公的傳記中有詳細記載。
胡闉宣義（百三）
【English Translation】 He cultivated diligently and purely. Before long, he was appointed as the governor of Kaifeng Prefecture by imperial decree. When he was out, he devoted himself to state affairs; when he was at home, he diligently recited the Buddha's name. Suddenly, in the middle of the night, he urged his family to get up, telling them that it was still early for the morning court. Wang Jin said, 'Yesterday, my mother told me in a dream that the time to go to the Land of Peace and Nourishment has arrived.' He then asked for fragrant hot water to bathe and change clothes, put on his hat, sat in the lotus position, and passed away. The whole family saw Wang Jin riding on a blue lotus seat, welcomed and guided by celestial music and a multitude of saints, heading west to the Land of Ultimate Bliss.
Wang Zhonghui, the Sishi (Official Title) (102)
His enlightened nature was inspired by Yang Cigong (Yang Yi, courtesy name Cigong), his heart was tied to the Pure Land, and no day was spent in vain. At the moment of death, his consciousness was entrusted to a lotus womb and departed, the Land of Ultimate Bliss and Jambudvipa (the Saha world where we live) are indeed different.
Wang Zhonghui was a native of Wuwei County, and he served as a military advisor in Guang Prefecture. Chan Master Tianyi Huai lived in the Iron Buddha Dojo. Wang Zhonghui once asked him about the Dharma, and the people in his hometown praised him as a good person. Yang Cigong (Yang Yi, courtesy name Cigong) requested to guard Danyang while waiting for a vacancy, living by the Brocade Stream. Wang Zhonghui visited him many times and asked, 'The scriptures mostly teach to recite the name of Amitabha Buddha and be reborn in the Pure Land, but the patriarchs say, 'The mind itself is the Pure Land, there is no need to seek rebirth in the West.' What is the difference between these two?' Yang Cigong replied, 'In the realm of actual truth, there is neither Buddha nor sentient beings, neither happiness nor suffering, neither longevity nor premature death. Where is there any distinction between purity and defilement? Why should one be moved by the idea of birth or non-birth? However, if one has not yet transcended the realm of sentient beings, happiness, suffering, longevity, premature death, purity, and defilement appear in contrast to each other. How can one not believe in the scriptures, recite the name of Amitabha Buddha, and seek rebirth in the Pure Land? This is precisely giving rise to thought within non-thought, and seeking birth within non-birth. The Vimalakirti Sutra says, 'Although knowing that the Buddha lands and sentient beings are empty, one still constantly cultivates the Pure Land and teaches sentient beings.' This is exactly what it means.' Yang Cigong then asked, 'How can one achieve uninterrupted mindfulness of the Buddha?' He replied, 'Once one has deep faith, and no longer has any doubts, that is uninterrupted.' Wang Zhonghui was very happy to hear this, and he cultivated even more diligently. He knew in advance the date of his death, and he bid farewell to his old friends in his hometown before passing away. Yang Cigong once dreamed that Wang Zhonghui came to thank him, saying, 'I am grateful for your guidance on the Pure Land Dharma, and I have now been reborn there. I have come to pay my respects and express my gratitude.' The next day, Yang Cigong summoned Chen Anzhi, the magistrate of Dantu County, and told him about this dream. From then on, Chen Anzhi became even more convinced of the Pure Land Dharma. Yang Cigong's biography contains detailed records.
Hu Yun, Xuanyi (Official Title) (103)
自恨平生被理迷 彌陀凈土不思惟 無邊罪滅有超往 只在臨終念少時
胡闉宣義。字達夫。平生雖信佛乘。以理障故。不曾修行。至命終時。其子告清照律師曰。大人感疾。請師垂訪。師往見之曰。惠亭平日與達夫相善。未曾語及末後一著大事。快須唸佛生凈土。若不求生凈土。陰境現前未知何往。達夫曰。心凈則佛土凈也。師曰。宣義時中曾有雜念染污否。既處世間寧免雜念。師曰。若如是。又安能心凈土凈也。一稱洪名。滅八十億劫生死重罪。猶如赤日銷霜露耳。當知阿彌陀佛發願度生。光明神力不可思議。達夫大省。遂唸佛名。亦請僧助念。俄頃安然而殂。年八十四。所謂一念回光。立即翻為正因。此人也。
王闐(百四)
一心西土顯金身 最是無功認得親 此說非惟能自信 錄成猶足勸他人
王闐。自號無功叟。深信佛乘。博究藏典。極諳凈土修證之道。嘗著凈土自信錄。最為明白切要。錄成發願。若人或見或聞或依或賴。不動娑婆即歸樂國。以闐之用心若此。其不往生耶。
孫如圭(百五)
蚤辭塵鞅老龍門 凈念西方共子孫 三十餘人來結社 未應廬阜獨名存
孫如圭。富春人。子應辰。猶子應祥。俱習儒業。觀父之志。兼修凈業。遂
【現代漢語翻譯】 現代漢語譯本 自恨平生被理迷，彌陀凈土不思惟，無邊罪滅有超往，只在臨終念少時。
胡闉（人名）宣義（字），字達夫。平生雖然信奉佛法，但因為被理所迷惑，不曾修行。到臨終時，他的兒子告訴清照律師說：『父親感到疾病纏身，請您來探望。』律師前去見到他說：『惠亭（人名）平日與達夫您相交甚好，未曾談及臨終這一著大事。快要念佛求生凈土。如果不求生凈土，陰間的景象出現，不知道會去哪裡。』達夫說：『心凈則佛土凈。』律師說：『宣義您平時曾有雜念染污嗎？既然身處世間，怎麼能免除雜念。』律師說：『如果這樣，又怎麼能心凈土凈呢？一聲稱念阿彌陀佛的洪名，能滅除八十億劫生死輪迴的深重罪業，就像紅日消融霜露一樣。應當知道阿彌陀佛發願度化眾生，光明神力不可思議。』達夫大為醒悟，於是唸誦佛名，也請僧人幫助唸誦。不久安然而去世，享年八十四歲。這就是所謂的一念回光，立即轉為正因，說的就是這個人啊。
王闐（人名）
一心向往西方極樂世界，顯現阿彌陀佛的金身，最重要的是在無功用之中認識到與佛的親近。這種說法不僅能夠使自己確信，記錄下來也足以勸勉他人。
王闐，自號無功叟。深信佛法，廣泛研究佛教經典，非常熟悉凈土的修行和證悟之道。曾經著有《凈土自信錄》，最為明白切要。書成之後發願，如果有人或見或聞或依或賴此書，不需離開娑婆世界就能迴歸極樂世界。王闐的用心如此，他能不往生嗎？
孫如圭（人名）
早早辭別塵世的束縛，在龍門安度晚年，與子孫一同清凈唸佛，求生西方極樂世界。三十餘人前來結社共修，不應只有廬山慧遠的名聲流傳。
孫如圭，富春人。兒子孫應辰，侄子孫應祥，都學習儒家學業。看到父親的志向，兼修凈土法門，於是……
【English Translation】 English version I regret that my life has been deluded by reason, and I have not contemplated Amitabha's Pure Land. Boundless sins are extinguished, and there is transcendence, all in the short time of reciting at the end of life.
Hu Yan (person's name), styled Xuanyi, also known as Dafu. Although he believed in Buddhism throughout his life, he did not practice due to being obstructed by reason. When he was about to die, his son told Lawyer Qingzhao, 'My father is ill, please visit him.' The lawyer went to see him and said, 'Hui Ting (person's name) was on good terms with Dafu, but never spoke of the important matter of the final moment. Quickly recite the Buddha's name to be reborn in the Pure Land. If you do not seek rebirth in the Pure Land, you do not know where you will go when the realms of the afterlife appear.' Dafu said, 'If the mind is pure, then the Buddha land is pure.' The lawyer said, 'Xuanyi, do you ever have distracting thoughts at times? Since you are in the world, how can you avoid distracting thoughts?' The lawyer said, 'If that is the case, how can the mind and land be pure? One recitation of the great name of Amitabha Buddha extinguishes eighty billion kalpas of heavy sins of birth and death, just like the red sun melts frost and dew. You should know that Amitabha Buddha made a vow to deliver sentient beings, and his light and spiritual power are inconceivable.' Dafu was greatly awakened, and then recited the Buddha's name, and also asked monks to help recite. Soon he passed away peacefully, at the age of eighty-four. This is the so-called one thought of turning the light inward, immediately transforming into the right cause, referring to this person.
Wang Tian (person's name)
With one mind, the golden body of Amitabha appears in the Western Pure Land, and the most important thing is to recognize the closeness to the Buddha in effortless effort. This saying can not only make oneself confident, but also be recorded to encourage others.
Wang Tian, who called himself Wugong Sou (Old Man of No Merit), deeply believed in Buddhism, extensively studied Buddhist scriptures, and was very familiar with the path of practice and enlightenment in the Pure Land. He once wrote 'A Record of Self-Confidence in the Pure Land,' which is the most clear and essential. After the book was completed, he made a vow that if anyone sees, hears, relies on, or depends on this book, they can return to the Land of Bliss without leaving the Saha world. Wang Tian's intention is like this, how can he not be reborn?
Sun Rugui (person's name)
He resigned from the shackles of the world early and spent his old age in Longmen, reciting the Buddha's name purely with his children and grandchildren, seeking rebirth in the Western Pure Land. More than thirty people came to form a community for joint practice, and it should not be that only the name of Huiyuan of Mount Lu remains.
Sun Rugui was from Fuchun. His son, Sun Yingchen, and his nephew, Sun Yingxiang, both studied Confucianism. Seeing their father's aspirations, they also practiced the Pure Land method, and then...
率同輩三十餘人結社。名龍門社。常有言勸人曰。三界無安。猶如火宅。九蓮超往。自有法門。又曰。莫待老來方學道。要知忙裡好偷閑。東陽吳克己有龍門蓮社詩。載於樂邦文類。
李秉御藥(百六)
志在幽閑慕釋宗 終朝繫念與兒同 臨行手結彌陀印 贏得金蓮滿室中
李秉御藥。性好閑靜。志在于佛。壯年參自得禪師有省。后得凈土教法。其子元美乘父之志。偕林師文師數十賢士效廬山遺則。結凈業會於傳法寺。御藥忽染疾不起。夢中感阿彌陀佛現相。又見金華滿室。凌晨二子掖起趺坐。書偈置筆結印而去。
金𠁗(百七)
棄綱投竿不茹葷 精勤唸佛徹宵分 臨終三聖親迎引 天樂鳴空遠近聞
金𠁗。會稽人。以漁為業。一日猛省。遂改業持戒。日課阿彌陀佛萬聲。無有間斷。后無疾苦。語家人云。我見西方三聖在門前。我今歸凈土也。索香爐安坐而化。鄉村遠近聞天樂妙音。時政和六年。
張綸總管(百八)
妻子同修不暫閑 大興蓮社擬廬山 幸逢聖主親揮翰 從此芳名播世間
張綸。高宗時為均州防禦使。充兩浙西路副都總管。性好佛乘。晚年辟宅東偏為道場。鑿池種蓮。效惠遠結社之遺意。日率妻子課佛萬聲。禮誦罔懈春秋
【現代漢語翻譯】 現代漢語譯本 他率領同輩三十餘人結成社團，名為龍門社。他常常勸誡人們說：『三界（欲界、色界、無色界）沒有安寧，猶如火宅一般。通過唸佛往生西方極樂世界，自有其殊勝的法門。』他又說：『不要等到老了才來學道，要知道在繁忙之中也可以偷得清閑。』東陽吳克己有《龍門蓮社詩》，收錄在《樂邦文類》中。
李秉御藥(百六)
志向在於幽靜閒適，仰慕佛法宗門，整日系念阿彌陀佛，與孩子們一同修行。臨終時，他用手結彌陀印（阿彌陀佛的手印），因此贏得了滿屋的金蓮（比喻往生極樂）。
李秉御藥，天性喜愛閑靜，志向在於佛法。壯年時參訪自得禪師，有所領悟。後來得到凈土教法。他的兒子元美繼承父親的志向，與林師文師等數十位賢士效仿廬山慧遠大師的遺風，在傳法寺結成凈業會。御藥忽然染病不起，夢中感應到阿彌陀佛顯現，又看見滿屋的金華。凌晨，兩個兒子扶他起身趺坐，書寫偈語，放下筆，結印而去。
金𠁗(百七)
放棄漁網拿起釣竿，不再吃葷腥，精勤唸佛直到深夜。臨終時，西方三聖親自迎接引導，天樂在空中鳴響，遠近都能聽見。
金𠁗，會稽人。以打漁為生。有一天忽然醒悟，於是改行持戒，每天唸誦阿彌陀佛一萬聲，沒有間斷。後來沒有疾病痛苦，告訴家人說：『我看見西方三聖在門前，我現在要回歸凈土了。』他索要香爐，安坐而化。鄉村遠近都聽見天樂美妙的聲音。時間是政和六年。
張綸總管(百八)
妻子一同修行，沒有片刻的懈怠，大力興建蓮社，效仿廬山。有幸遇到聖明的君主親自題詞，從此美好的名聲傳遍世間。
張綸，高宗時擔任均州防禦使，充任兩浙西路副都總管。天性喜愛佛法。晚年開闢住宅東邊的部分作為道場，開鑿池塘種植蓮花，效仿慧遠結社的遺風。每天帶領妻子唸佛一萬聲，禮拜誦經沒有懈怠。
【English Translation】 English version He led more than thirty people of his generation to form a society called the Longmen Society. He often advised people, saying, 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are without peace, like a burning house. Rebirth in the Nine Lotuses (referring to the Pure Land) has its own Dharma gate.' He also said, 'Don't wait until old age to learn the Way; know that you can steal leisure in the midst of busyness.' Wu Keji of Dongyang has a poem, 'Longmen Lotus Society Poem,' which is included in 'Collection of Writings on the Land of Bliss'.
Li Bing, Imperial Physician (One Hundred and Six)
His ambition lies in tranquility and leisure, admiring the Buddhist school. All day long, he is mindful of Amitabha Buddha, practicing together with his children. At the time of his death, he formed the Amitabha Mudra (hand gesture of Amitabha Buddha) with his hands, thus earning a room full of golden lotuses (a metaphor for rebirth in the Pure Land).
Li Bing, the imperial physician, was by nature fond of tranquility and had aspirations for Buddhism. In his prime, he visited Chan Master Zide and had an awakening. Later, he obtained the Pure Land teachings. His son, Yuanmei, inherited his father's aspirations and, together with Lin Shiwen and dozens of other virtuous scholars, followed the legacy of Huiyuan of Mount Lu, forming a Pure Karma Society at the Chuanfa Temple. Yuyao suddenly fell ill and could not get up. In a dream, he sensed Amitabha Buddha appearing and saw a room full of golden flowers. At dawn, his two sons helped him up to sit in the lotus position. He wrote a verse, put down his pen, formed a mudra, and passed away.
Jin Yu (One Hundred and Seven)
He abandoned his fishing net and took up a fishing rod, no longer eating meat. He diligently recited the Buddha's name until late at night. At the time of his death, the Three Sages of the West personally came to welcome and guide him. Heavenly music resounded in the sky, heard far and near.
Jin Yu was a native of Kuaiji. He made a living by fishing. One day, he suddenly awakened and changed his profession to uphold the precepts. He recited Amitabha Buddha's name ten thousand times a day without interruption. Later, he had no illness or suffering. He told his family, 'I see the Three Sages of the West at the door. I am now returning to the Pure Land.' He asked for an incense burner, sat peacefully, and passed away. The villages far and near heard the wonderful sound of heavenly music. The time was the sixth year of Zhenghe.
Zhang Lun, Chief Administrator (One Hundred and Eight)
His wife and children practiced together without a moment of idleness, vigorously building a lotus society, emulating Mount Lu. Fortunately, he encountered the enlightened ruler who personally inscribed words, and from then on, his beautiful name spread throughout the world.
Zhang Lun served as the Defense Commissioner of Junzhou during the reign of Emperor Gaozong, concurrently serving as the Deputy Chief Administrator of the Liangzhe West Road. He was by nature fond of Buddhism. In his later years, he opened up the eastern part of his residence as a temple, dug a pond to plant lotuses, and emulated the legacy of Huiyuan in forming a society. Every day, he led his wife and children to recite the Buddha's name ten thousand times, and he diligently performed rituals and recitations.
年月。就精舍建會。通道者雲集。唱佛之聲如潮汐之騰江也。高宗寵之。大書蓮社二字為賜。有記文存焉。
閻邦榮承務(百九)
誦咒功成僅廿年 等閑拂袖即歸元 青衣笑揖彌陀引 始信慈尊不食言
閻邦榮承務。池州人。偶一僧勸修西方教。持往生咒。邦榮一聞即信受。每旦向西誦一千遍。如此者二十年。臨終之夕。家人夢二青衣笑揖侍立其側。阿彌陀佛放大光明接引。及旦邦榮向西瞑目跏趺。至於日西矍然起曰。我去也。便拂袖行數步。舒手結印微笑而立。妻驚扶之。已去(矣)。
王哀朝散(百十)
白蓮社結擬匡廬 不問尊卑與智愚 自利利人功莫大 寶池爭看一華敷
王哀。嘉禾人。居錢唐西湖。嘗結蓮社。不問賢愚尊卑貴賤僧俗。但發心愿西歸者。普請入社。有勸修文一篇。自利利佗行愿無盡。後果不疾面西化。哀官至左朝散大夫。
吳子章(百十一)
醫中積德豈能論 云屋親傳唸佛門 珍重難兄復難弟 青蓮雙綻本同根
元吳子章者。蘇人也。世業醫。以利生之心為務。與兄子才同參云屋和尚。授唸佛法門。精進繫念。寒暑不廢。至於舉家持戒。依法修行。子章臨終無疾。倏然唸佛而化。時至正間也。
何曇跡(百
【現代漢語翻譯】 現代漢語譯本
年復一年，在精舍建立法會，信仰佛法的人們雲集於此，誦唱佛號的聲音如同潮水般涌動。高宗皇帝對此十分推崇，親筆題寫『蓮社』二字作為賞賜，並有記文流傳至今。
閻邦榮承務（百九）
誦持咒語功成圓滿僅二十年，輕描淡寫地拂袖而去，迴歸本元。 青衣童子笑著作揖，彌陀佛前來接引，這才相信慈悲的佛祖所言不虛。
閻邦榮承務，是池州人。偶然有一位僧人勸他修習西方凈土法門，持誦往生咒（Anuttara-smriti-sutra mantra）。閻邦榮一聽聞便深信不疑，每天早晨面向西方誦唸一千遍。就這樣堅持了二十年。臨終的前一天晚上，家人夢見兩位青衣童子笑著作揖，侍立在他的身旁，阿彌陀佛（Amitabha）放出巨大的光明前來接引。到了早晨，閻邦榮面向西方瞑目跏趺而坐，直到太陽西斜時，突然起身說：『我走了。』便拂袖走了幾步，舒展雙手結印，面帶微笑地站立著。他的妻子驚恐地扶住他，他已經去世了。
王哀朝散（百十）
結成白蓮社，效彷彿匡廬（Mount Lu），不問身份尊卑，也不論智慧高低。 自利利他的功德最為廣大，極樂世界的寶池中，爭相觀看一朵蓮花綻放。
王哀，是嘉禾人，居住在錢塘西湖。曾經結成蓮社，不問賢愚、尊卑、貴賤、僧俗，只要發心願意往生西方極樂世界的人，都邀請加入蓮社。他寫有一篇勸修文，闡述自利利他的行愿是無窮無盡的。後來，他沒有生病，面向西方安詳地去世了。王哀官至左朝散大夫。
吳子章（百十一）
行醫積德的功德難以估量，云屋和尚親自傳授唸佛法門。 珍重啊，這位難得的兄長和難得的同修，兩朵青蓮並蒂開放，本是同根所生。
元朝的吳子章，是蘇州人。世代以行醫為業，以利益眾生的心為己任。與他的兄長吳子才一同參拜云屋和尚，接受唸佛法門。他們精進地繫念佛號，無論寒暑都不間斷。甚至全家都持守戒律，依法修行。吳子章臨終時沒有疾病，突然唸佛而去世，時間是元朝至正年間。
何曇跡（百
【English Translation】 English version
Year after year, assemblies were established in the Vihara (Buddhist monastery), with believers gathering like tides rising in the river. Emperor Gaozong favored it, writing the two characters 'Lotus Society' as a gift, and a record of it remains.
Yan Bangrong Chengwu (109)
After only twenty years of reciting mantras, he casually brushed his sleeves and returned to the origin. The blue-clad attendants smiled and bowed, Amitabha (Buddha of Infinite Light) came to receive him, and he finally believed that the compassionate Buddha did not break his promise.
Yan Bangrong Chengwu was from Chizhou. A monk once advised him to cultivate the Western Pure Land teachings and recite the Rebirth Mantra (Anuttara-smriti-sutra mantra). Upon hearing it, Yan Bangrong immediately believed and accepted it, reciting it a thousand times every morning facing west. He persisted in this way for twenty years. On the night before his death, his family dreamed of two blue-clad attendants smiling and bowing, standing by his side, and Amitabha Buddha emitting great light to receive him. In the morning, Yan Bangrong faced west, closed his eyes, and sat in the lotus position. When the sun was setting, he suddenly got up and said, 'I am leaving.' Then he brushed his sleeves and walked a few steps, extended his hands to form a mudra (symbolic gesture), and stood smiling. His wife was startled and tried to support him, but he had already passed away.
Wang Ai Chaosan (110)
Establishing the White Lotus Society, imitating Mount Lu, without asking about status or wisdom. The merit of benefiting oneself and others is the greatest, in the jeweled pond of the Pure Land, they compete to see a lotus flower bloom.
Wang Ai was from Jiahe, residing in West Lake in Qiantang. He once established a Lotus Society, not asking about virtue or foolishness, high or low status, nobility or commonness, monks or laity, but only inviting those who aspired to be reborn in the Western Pure Land to join the society. He wrote an exhortation to practice, explaining that the vows of benefiting oneself and others are endless. Later, he passed away peacefully without illness, facing west. Wang Ai held the official position of Left Chaosan Daifu.
Wu Zizhang (111)
The merit of accumulating virtue through medicine is immeasurable, Venerable Yunwu personally transmitted the method of Buddha-Recitation. Cherish this rare elder brother and rare fellow practitioner, two blue lotuses blooming together, originally from the same root.
Wu Zizhang of the Yuan Dynasty was from Suzhou. His family practiced medicine for generations, taking the benefit of sentient beings as their duty. Together with his elder brother Wu Zicai, he visited Venerable Yunwu and received the method of Buddha-Recitation. They diligently focused their minds on the Buddha's name, without interruption in cold or heat. Even the whole family observed the precepts and practiced according to the Dharma. Wu Zizhang passed away without illness at the end of his life, suddenly reciting the Buddha's name and passing away. The time was during the Zhizheng era of the Yuan Dynasty.
He Tanji (10
十二)
昔年持戒已專精 凈業工夫一旦成 瞻部報終親見佛 幡華繚繞滿空迎
何曇跡。年十八持菩薩戒。事含禪師修凈土。一夜四鼓即起唸誦。師驚問。答曰。見佛金黃色相。幡華滿空。自西而來。倏然逝(矣)。
韋提希夫人(百十三)
峨峨愛業豈能平 哀懇如來意已誠 二八觀門親得授 侍姬五百共西行
韋提希夫人。釋迦如來在世之日。夫人白言。世尊教我觀于清凈業處。爾時世尊放眉間光。其光金色。遍照十方無量世界。一切國土皆于中現。韋提希白佛言。世尊。我今樂生極樂世界阿彌陀佛所。唯愿世尊教我思惟。教我正受。世尊為說十六觀門。當時夫人與五百侍女聞佛所說。皆發阿耨多羅三藐三菩提心。佛咸記一時往生極樂。
隋皇后(百十四)
凈土求生誓在懷 雖居帝室厭裙釵 異香一夕從空至 即證西方不退階
隋文帝后。雖居王宮。深厭女質。常念阿彌陀佛求生西方。至臨終時。異香滿室。從空而至。文帝怪之。問阇提斯那是何祥瑞。答曰。西方有佛。號阿彌陀。皇后業高神求生彼國。故有斯瑞。於戲。世間樂莫越王宮。而後厭之求生西方。草野窮民鄙夫賤婦眾苦熾然。交煎而不思回光返省者。其愚之甚(矣)。
上
【現代漢語翻譯】 現代漢語譯本 十二)
往昔持戒已經專心精進，一旦成就凈土功業。 壽命終結于瞻部洲（Jambudvipa，指我們所居住的這個世界）后，親自見到佛陀，幡旗和鮮花繚繞，充滿天空迎接。
何曇跡，十八歲時受持菩薩戒。侍奉含禪師修習凈土法門。每天晚上四更（凌晨兩點左右）就起來念誦。含禪師驚訝地問他原因。他回答說：『我見到佛陀金黃色的身相，幡旗和鮮花充滿天空，從西方而來，忽然消失了。』
韋提希夫人（Vaidehi，佛陀時期的人物）(百十三)
高聳的愛慾之業難道能夠平息？哀切懇求如來，心意已經真誠。 親自得到佛陀傳授的十六觀門，五百名侍女一同往生西方。
韋提希夫人。釋迦如來（Sakyamuni，佛教創始人）在世的時候，夫人稟告說：『世尊，請您教我如何觀想清凈的業報之處。』當時世尊從眉間放出光明，那光明是金色的，遍照十方無量世界，一切國土都在光明中顯現。韋提希稟告佛陀說：『世尊，我現在樂意往生極樂世界阿彌陀佛（Amitabha，西方極樂世界的佛）的處所。只希望世尊您教我如何思惟，教我如何正確地修持。』世尊為她宣說了十六觀門。當時夫人與五百名侍女聽聞佛陀所說，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。佛陀都為她們授記，預言她們將同時往生極樂世界。
隋皇后(百十四)
誓願往生凈土，常在心中。 雖然身居帝王之家，卻厭惡女子的身份。 一夜之間，奇異的香氣從空中降臨，隨即證得西方不退轉的階位。
隋文帝的皇后。雖然居住在王宮中，卻深深厭惡身為女子的身份，常常唸誦阿彌陀佛，求生西方極樂世界。臨終的時候，奇異的香氣充滿房間，從空中而來。隋文帝感到奇怪，詢問阇提斯那（Jatisena，一位僧人）這是什麼祥瑞。阇提斯那回答說：『西方有佛，名為阿彌陀佛，皇后業力深厚，祈求往生那個國度，所以才有這樣的祥瑞。』唉！世間的快樂沒有超過王宮的，然而皇后卻厭惡它，求生西方。那些身處草野的貧窮百姓、粗俗的男人和卑賤的婦女，遭受各種痛苦的煎熬，卻不思考回頭反省，真是愚蠢至極啊！
上
【English Translation】 English version Twelve)
In the past, holding precepts was already focused and refined; once the merit of Pure Land practice is accomplished, When life ends in Jambudvipa (the world we live in), one personally sees the Buddha, with banners and flowers swirling, filling the sky in welcome.
He Tanji, at the age of eighteen, received the Bodhisattva precepts. He served Chan Master Han, practicing the Pure Land method. Every night, he would rise at the fourth watch (around 2 a.m.) to recite. The master was surprised and asked him why. He replied, 'I saw the Buddha's golden-colored form, with banners and flowers filling the sky, coming from the West, and suddenly disappearing.'
Lady Vaidehi (a figure from the time of the Buddha) (113)
How can towering karma of love be calmed? Her earnest plea to the Tathagata (another name for the Buddha) was sincere. She personally received the sixteen contemplations, and five hundred maids went to the West together.
Lady Vaidehi. When Sakyamuni (the founder of Buddhism) Buddha was in the world, the lady said, 'World Honored One, please teach me how to contemplate the pure karmic realm.' At that time, the World Honored One emitted light from between his eyebrows, the light was golden, illuminating countless worlds in the ten directions, and all lands appeared within the light. Vaidehi said to the Buddha, 'World Honored One, I now desire to be born in the Land of Ultimate Bliss, the abode of Amitabha (the Buddha of the Western Pure Land). I only hope that the World Honored One will teach me how to contemplate, teach me how to practice correctly.' The World Honored One spoke to her about the sixteen contemplations. At that time, the lady and five hundred maids heard what the Buddha said, and all aroused the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). The Buddha prophesied that they would all be born in the Land of Ultimate Bliss at the same time.
Empress of the Sui Dynasty (114)
The vow to seek rebirth in the Pure Land is always in her heart, Although residing in the imperial palace, she detests the female form. One night, a strange fragrance came from the sky, and she immediately attained the stage of non-retrogression in the West.
The Empress of Emperor Wen of the Sui Dynasty. Although residing in the royal palace, she deeply detested being a woman, and constantly recited Amitabha Buddha, seeking rebirth in the Western Pure Land. When she was about to die, a strange fragrance filled the room, coming from the sky. Emperor Wen was surprised and asked Jatisena (a monk) what this auspicious sign was. Jatisena replied, 'There is a Buddha in the West, named Amitabha. The Empress has deep karma and seeks rebirth in that land, so there is such an auspicious sign.' Alas! There is no greater pleasure in the world than the royal palace, yet the Empress detests it and seeks rebirth in the West. Those poor people in the fields, vulgar men and lowly women, suffer the torment of various pains, yet do not think to turn back and reflect, how foolish they are!
Above
黨姚婆(百十五)
發願修行歲月多 空中接引睹彌陀 暫留云馭無他戀 此去應當別范婆
姚婆。上黨人。貞觀間因范婆勸念阿彌陀佛。臨終見佛來迎。乃告曰。未與范婆別。請佛暫駐。佛處虛空俟范婆至。手執香爐而逝。
荊王夫人(百十六)
越國恩封世念灰 不貪五欲事如來 神遊極樂元非妄 池上蓮華已𤼭開
荊王夫人。恩封越國。姓王氏。厭五欲而傾心凈土。躬率內外富貴之人同修三昧。夫人精吝端素。至於給侍嬖使之人無有異念。惟一庶媵懈怠。夫人訓之曰。我盡室皆勤。惟爾懈怠不從人言。幻惑在會。恐失道心。不可在吾左右也。其媵悚悟。精進思惟。凈念相繼。一日謂同事曰。吾其行(矣)。異香滿室。無疾而終。明日同事之妾告夫人言。夜夢化去妾。托致起居。夫人訓責我勤修西方。令獲往生。夫人曰。使我又夢乃可信爾。是夜夫人果夢其妾來謝。夫人曰。西方可至乎。妾曰第從其行。夫人隨之。見二池塘。白蓮大小間錯。榮瘁不同。夫人問曰。何以如此。曰。此世間人發念修西方者即成一華。唯其勤怠。故華有榮瘁也。因見楊杰．馬玕俱在華上。夫人曰。我當生何許。妾導夫人前邁。將數里。妾請夫人延望。惟見一罈金碧光明。妾曰。此夫人往化之地
【現代漢語翻譯】 現代漢語譯本 黨姚婆(百十五)
發願修行多年，在空中親眼看見阿彌陀佛(Amitabha，梵語，意為無量光或無量壽)。 暫時停留在雲車上，沒有其他留戀，此去應當與范婆(Fan Po)告別。
姚婆(Yao Po)，上黨人。貞觀年間，因范婆(Fan Po)勸說唸誦阿彌陀佛(Amitabha)。臨終時見到佛來迎接，於是告訴佛說：『還未與范婆(Fan Po)告別，請佛暫時停留。』佛停留在空中等待范婆(Fan Po)到來，姚婆(Yao Po)手執香爐而逝。
荊王夫人(百十六)
越國的恩賜封號，世俗的念頭已如灰燼，不貪戀五欲，一心侍奉如來(Tathagata，如來是佛的稱號之一)。 神遊極樂世界並非虛妄，池塘中的蓮花已經含苞待放。
荊王夫人(Jing Wang Fu Ren)，被恩賜封為越國夫人，姓王氏。厭惡五欲，傾心於凈土法門，親自帶領內外富貴之人一同修習三昧(Samadhi，指心神安定、專注的狀態)。夫人精明節儉，端莊樸素，對待侍奉的婢女和寵幸的使者都沒有區別對待。只有一位庶出的婢女懈怠，夫人訓斥她說：『我們全家都勤奮修行，只有你懈怠不聽人勸，迷惑眾人，恐怕會失去修道的決心，不能留在我的身邊。』那位婢女聽后驚恐醒悟，精進思惟，凈念相繼。一天，她對同事說：『我將要走了。』頓時異香滿室，無疾而終。第二天，同事的妾告訴夫人說：『昨夜夢見化去的妾，托我向您問安，並說夫人您訓誡我勤修西方凈土，使我得以往生。』夫人說：『如果我再做同樣的夢，才能相信。』當晚，夫人果然夢見那位妾來感謝她。夫人問：『西方極樂世界可以到達嗎？』妾說：『只管跟隨前往。』夫人跟隨她，看見兩個池塘，白蓮花大小不一，盛開和凋謝的狀態也不同。夫人問：『為什麼會這樣？』妾說：『這是世間人發願修行西方凈土而形成的蓮花，因為他們勤奮和懈怠的程度不同，所以蓮花有盛開和凋謝的區別。』夫人因此看見楊杰(Yang Jie)、馬玕(Ma Gan)都在蓮花上。夫人問：『我應當往生到哪裡？』妾引導夫人向前走去，走了幾里路，妾請夫人遠望，只見一座金碧輝煌的壇。妾說：『這就是夫人您往生的地方。』
【English Translation】 English version Lady Yao Po (115)
Having vowed to cultivate for many years, she beheld Amitabha (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life) being received in the sky. Temporarily staying on the cloud chariot, without other attachments, she should bid farewell to Fan Po (Fan Po) before departing.
Yao Po (Yao Po), a native of Shangdang. During the Zhenguan era, she was persuaded by Fan Po (Fan Po) to recite Amitabha (Amitabha). At the time of her death, she saw the Buddha coming to greet her, so she said, 'I have not yet bid farewell to Fan Po (Fan Po), please let the Buddha stay temporarily.' The Buddha stayed in the void waiting for Fan Po (Fan Po) to arrive, and Yao Po (Yao Po) passed away holding an incense burner.
Lady of the Prince of Jing (116)
The bestowed title of the State of Yue, worldly thoughts are like ashes, not greedy for the five desires, serving the Tathagata (Tathagata, one of the titles of the Buddha) wholeheartedly. Spiritual travels to the Pure Land are not in vain, the lotus flowers in the pond are already budding.
The Lady of the Prince of Jing (Jing Wang Fu Ren), bestowed the title of Lady of the State of Yue, her surname was Wang. Disgusted with the five desires, she devoted herself to the Pure Land Dharma, personally leading the wealthy people inside and outside to cultivate Samadhi (Samadhi, refers to a state of mental stability and focus) together. The Lady was astute and frugal, dignified and simple, and treated the serving maids and favored envoys without discrimination. Only one concubine was lazy, and the Lady reprimanded her, saying, 'Our whole family is diligently cultivating, only you are lazy and do not listen to advice, confusing everyone, I am afraid you will lose your determination to cultivate the Way, you cannot stay by my side.' The concubine was frightened and awakened, diligently contemplating, with pure thoughts following one after another. One day, she said to her colleagues, 'I am about to leave.' Immediately, the room was filled with strange fragrance, and she died without illness. The next day, the colleague's concubine told the Lady, 'Last night I dreamed of the departed concubine, entrusting me to send you her regards, and said that you, Lady, instructed me to diligently cultivate the Western Pure Land, so that I could be reborn there.' The Lady said, 'If I have the same dream again, then I will believe it.' That night, the Lady indeed dreamed that the concubine came to thank her. The Lady asked, 'Can the Western Pure Land be reached?' The concubine said, 'Just follow along.' The Lady followed her and saw two ponds, with white lotus flowers of different sizes, in different states of blooming and withering. The Lady asked, 'Why is this so?' The concubine said, 'These are the lotus flowers formed by people in the world who vow to cultivate the Western Pure Land, because of their different degrees of diligence and laziness, so the lotus flowers have different degrees of blooming and withering.' The Lady therefore saw Yang Jie (Yang Jie) and Ma Gan (Ma Gan) on the lotus flowers. The Lady asked, 'Where should I be reborn?' The concubine led the Lady forward, and after walking for several miles, the concubine asked the Lady to look into the distance, and saw a magnificent altar. The concubine said, 'This is the place where you, Lady, will be reborn.'
。乃上品上生也。既覺。訪楊杰．馬玕。杰已死而玕無恙。夫人始生之日。秉爐然香望。觀音閣而立。子孫左右促夫人受獻壽之儀。則已立化(矣)。荊王。哲宗叔也。
姚行婆(百十七)
行婆心只在西方 觀想澄凝不暫忘 已感彌陀親攝受 日輪中現紫金光
姚行婆者。錢唐人。老年惟念阿彌陀佛。無頃刻忘。一日日落西嶺。行婆面坐想念。俄日輪中現佛像。妙相畢具。臨終之時。化佛來迎而往。
廣平夫人(百十八)
不傳鉛華即靘妝 起居食息盡西方 志剛力果逾男子 直上金臺禮覺皇
廣平夫人。姓馮氏。名法信政。和門司贈少師諱珣之女。適鎮洮軍承宣使陳思恭。夫人多病。體力尪孱。及歸陳氏。病日以劇。數呼醫而藥不能療。時茲受深禪師為王城法施主。夫人徑造其室。求己病之方。茲受憐之。教以持齋唸佛。夫人諦信不疑。即屏葷血。卻膏粉。專念西方。起居食息皆西方也。病遂愈。十年後。未疾語侍人曰。吾已神遊凈土。面禮三聖。海眾佛子稽首慶我來生。其國境界勝妙。唯證方知。難語汝曹也。明日右脅吉祥而逝。室中聞妙香。數日不散。其唸佛者不獨往生。現世病苦亦拔。佛之神力可思議耶。
朱氏如一(百十九)
繡佛書經不憚劬
【現代漢語翻譯】 現代漢語譯本：這是上品上生的境界。他醒悟后，去拜訪楊杰、馬玕。楊杰已經去世，而馬玕還安好。夫人在開始生產的那天，手持香爐，點燃香，朝著觀音閣站立。子孫和左右的人催促夫人接受獻壽的儀式，她卻已經站著圓寂了。荊王，是哲宗的叔叔。
姚行婆（百十七）
行婆的心只在西方極樂世界，觀想澄澈凝定，片刻也不敢忘記。已經感應到阿彌陀佛親自接引，在日輪中顯現出紫金色的光芒。
姚行婆，是錢塘人。老年時只念阿彌陀佛（Amitabha Buddha），沒有片刻忘記。一天，夕陽西下，姚行婆面向西方坐著觀想念佛。忽然，在日輪中顯現出佛像，美妙的相好完全具備。臨終的時候，化佛（化身佛）來迎接她往生。
廣平夫人（百十八）
不傳授鉛華粉黛的裝飾，一舉一動、飲食起居都向往西方極樂世界。志向剛強，毅力果敢勝過男子，直接登上金臺去禮拜覺皇（佛）。
廣平夫人，姓馮氏，名法信政，是和門司贈少師馮珣的女兒，嫁給了鎮洮軍承宣使陳思恭。夫人多病，體力虛弱。嫁到陳家后，病情日益加重，多次請醫生診治，但藥物無法治癒。當時茲受深禪師（Zen Master Zishen）作為王城的法施主。夫人直接去到他的住所，尋求治療疾病的方法。茲受深禪師憐憫她，教她持齋唸佛。夫人深信不疑，立即戒除葷腥，不用脂粉，專心念誦西方極樂世界。一舉一動、飲食起居都向往西方極樂世界。病就痊癒了。十年後，在臨終前告訴侍女說：『我已經神遊凈土，面見了西方三聖（Three Saints of the West）。海會大眾、諸佛菩薩向我稽首，慶賀我往生。那個國度的境界殊勝美妙，只有親自證悟才能知道，難以用言語告訴你們。』第二天，她右脅吉祥臥而逝。房間里聞到美妙的香氣，數日不散。唸佛的人不僅能往生，現世的病苦也能消除，佛的神力真是不可思議啊。
朱氏如一（百十九）
刺繡佛像，書寫經文，不害怕辛勞。
【English Translation】 English version: This is the realm of the highest level of rebirth in the Pure Land. After awakening, he visited Yang Jie and Ma Gan. Yang Jie had already passed away, but Ma Gan was still well. On the day the lady began to give birth, she held an incense burner, lit incense, and stood facing the Guanyin (Avalokiteśvara) Pavilion. Her descendants and attendants urged her to receive the ceremony of offering longevity, but she had already passed away while standing. The Prince of Jing was the uncle of Emperor Zhezong.
Yao Xingpo (117)
Xingpo's heart is only in the Western Pure Land, contemplating with clarity and concentration, never forgetting for a moment. She has already felt Amitabha Buddha's (Amitābha Buddha) personal reception, with purple-gold light appearing in the sun disc.
Yao Xingpo was a native of Qiantang. In her old age, she only recited Amitabha Buddha (Amitābha Buddha), never forgetting for a moment. One day, as the sun set over the western ridge, Xingpo sat facing west, contemplating and reciting the Buddha's name. Suddenly, a Buddha image appeared in the sun disc, with all the wonderful features complete. At the time of her death, a manifested Buddha (Nirmanakaya Buddha) came to welcome her to rebirth.
Madam of Guangping (118)
She does not transmit the adornment of lead powder and rouge, her every action, eating, and resting are all directed towards the Western Pure Land. Her will is strong, and her determination surpasses that of a man, directly ascending the golden platform to pay homage to the Awakened Emperor (Buddha).
The Madam of Guangping, whose surname was Feng and given name Faxinzheng, was the daughter of Feng Xun, who was given the posthumous title of Junior Tutor of Hesi. She married Chen Sigong, the Commissioner of the Zhentao Army. The madam was often ill and physically weak. After marrying into the Chen family, her illness worsened day by day, and she repeatedly sought doctors, but medicine could not cure her. At that time, Zen Master Zishen (Zen Master Zishen) was the Dharma benefactor of the royal city. The madam went directly to his residence, seeking a way to cure her illness. Zen Master Zishen pitied her and taught her to observe a vegetarian diet and recite the Buddha's name. The madam deeply believed and did not doubt, immediately abstaining from meat and blood, and not using cosmetics, focusing on reciting the name of the Western Pure Land. Her every action, eating, and resting were all directed towards the Western Pure Land. Her illness was then cured. Ten years later, before her death, she told her attendants: 'I have already traveled in spirit to the Pure Land, and met the Three Saints of the West (Three Saints of the West). The assembly of the sea, all the Buddhas and Bodhisattvas, bowed to me, congratulating me on my rebirth. The realm of that country is supremely wonderful, only those who have personally realized it can know, it is difficult to tell you in words.' The next day, she passed away peacefully lying on her right side. A wonderful fragrance was smelled in the room, and it did not dissipate for several days. Those who recite the Buddha's name can not only be reborn, but also eliminate the suffering of illness in this life. The divine power of the Buddha is truly inconceivable.
Zhu Shi Ruyi (119)
Embroidering Buddha images and writing scriptures, not fearing hardship.
勸人唸佛復為圖 臨終西面倏然去 好是人間列丈夫
朱氏如一。歸於薛氏之門。年二十餘。即告其夫。清凈自居。道裝素服。蕭然林下。明窗淨幾。繡妙法華經七軸。一句一字凡唱禮者三。及繡彌陀三聖像。極為奇妙。諸大乘經誦若建[令*並]。嘗鋟木為圖。勸人唸佛。所化之數盈二十萬。年三十七示微疾。醫進丹砂。如一曰。吾往生決(矣)。丹砂何為。遂不服。右脅而終。橘州曇禪師作如一傳。
黃長史女(百二十)
心腸䥫石行冰霜 口唸洪名遂立亡 道果既成應有驗 灰盆蓮蕊吐紅光
黃長史女。四明人。蚤嫁樂氏。喪其夫。誓不再適。居夫舍。修安養之業。臨終時手結彌陀印。口稱名號。履地而行。屼然立化。火后徇俗篩灰于地以驗生處。及開盆。灰中生蓮華一朵。觀者如堵。僧皓鱗目擊。乃為作贊。至今存焉。
李氏十四娘(百二十一)
孀居唸佛已多年 身死何妨大火然 舍利光明那有數 齒牙如雪舌如蓮
李氏十四娘。上虞縣永禮鄉西潛村人。適胡氏。人稱長婆。性剛烈。紹興初夫死。不再嫁。惟念阿彌陀佛及經。見僧則禮。餘人不接。臨終七日前。見僧戴緋傘來告曰。汝今月十五夜子時死。問曰師何人。曰我是汝念者。至期光明
【現代漢語翻譯】 現代漢語譯本 勸人唸佛復為圖 臨終西面倏然去 好是人間列丈夫
朱氏如一。歸於薛氏之門。年二十餘。即告其夫。清凈自居。道裝素服。蕭然林下。明窗淨幾。繡《妙法蓮華經》七軸。一句一字凡唱禮者三。及繡彌陀三聖像（Amitabha and the two bodhisattvas）。極為奇妙。諸大乘經誦若建[令*並]。嘗鋟木為圖。勸人唸佛。所化之數盈二十萬。年三十七示微疾。醫進丹砂。如一曰。吾往生決(矣)。丹砂何為。遂不服。右脅而終。橘州曇禪師作如一傳。
黃長史女(百二十)
心腸䥫石行冰霜 口唸洪名遂立亡 道果既成應有驗 灰盆蓮蕊吐紅光
黃長史女。四明人。蚤嫁樂氏。喪其夫。誓不再適。居夫舍。修安養之業。臨終時手結彌陀印（Amitabha mudra）。口稱名號。履地而行。屼然立化。火后徇俗篩灰于地以驗生處。及開盆。灰中生蓮華一朵。觀者如堵。僧皓鱗目擊。乃為作贊。至今存焉。
李氏十四娘(百二十一)
孀居唸佛已多年 身死何妨大火然 舍利光明那有數 齒牙如雪舌如蓮
李氏十四娘。上虞縣永禮鄉西潛村人。適胡氏。人稱長婆。性剛烈。紹興初夫死。不再嫁。惟念阿彌陀佛（Amitabha Buddha）及經。見僧則禮。餘人不接。臨終七日前。見僧戴緋傘來告曰。汝今月十五夜子時死。問曰師何人。曰我是汝念者。至期光明
【English Translation】 English version Admonishing people to recite Buddha's name, also making pictures for this purpose, At the moment of death, she departed to the West swiftly, truly a great person among humans.
Zhu Shi Ruyi, married into the Xue family. At the age of twenty, she told her husband that she would live a pure life, wearing Daoist robes and simple clothing, living quietly in the forest. With bright windows and clean tables, she embroidered seven scrolls of the '妙法蓮華經 (Wonderful Dharma Lotus Flower Sutra)'. For each sentence and word, she prostrated three times. She also embroidered the image of Amitabha and the two bodhisattvas (Amitabha and the two bodhisattvas), which was extremely wonderful. She recited various Mahayana sutras as if she were issuing commands. She once carved wooden blocks to make pictures to encourage people to recite Buddha's name. The number of people she converted exceeded two hundred thousand. At the age of thirty-seven, she showed signs of a slight illness. The doctor offered her cinnabar pills, but Ruyi said, 'I am determined to be reborn in the Pure Land. What is the use of cinnabar?' So she refused to take it and passed away lying on her right side. Chan Master Tan of Juzhou wrote a biography of Ruyi.
Lady Huang, the daughter of Chief Huang (120)
Her heart is like iron and stone, her conduct like ice and frost, Her mouth recites the Great Name, and she dies standing upright. The fruit of the Way is accomplished, there should be proof, In the ash basin, lotus buds bloom with red light.
Lady Huang, the daughter of Chief Huang, was from Siming. She married into the Yue family early in life. After her husband passed away, she vowed never to remarry. She lived in her husband's house, cultivating the practice of peaceful nourishment. At the moment of death, she formed the Amitabha mudra (Amitabha mudra) with her hands and recited the name of the Buddha. She walked on the ground and transformed standing upright. After cremation, following custom, the ashes were sifted on the ground to verify the place of rebirth. When the basin was opened, a lotus flower grew in the ashes. The viewers were like a wall. Monk Hao Lin witnessed this and wrote a eulogy. It still exists today.
Fourteenth Lady Li (121)
A widow reciting Buddha's name for many years, What harm is there in dying in a great fire? The relics and light are countless, Her teeth are like snow, her tongue like a lotus.
Fourteenth Lady Li was from Xiqian Village, Yongli Township, Shangyu County. She married into the Hu family and was known as 'Granny Zhang'. She was of a fierce nature. In the early years of Shaoxing, her husband died, and she did not remarry. She only recited Amitabha Buddha (Amitabha Buddha) and the sutras. She paid respects to monks but did not associate with other people. Seven days before her death, she saw a monk wearing a scarlet umbrella who told her, 'You will die at midnight on the fifteenth night of this month.' She asked, 'Who are you, Master?' He said, 'I am the one you recite.' When the time came, light
滿屋。奄然而盡。火化后牙如雪。舌如紅蓮花。其明驗如此。
陶氏十六娘(百二十二)
貞守閨門德可嘉 白衣人送白蓮華 誦經唸佛方三稔 靈瑞昭然道豈賒
陶氏十六娘。常熟徐村人。年二十六。寡居無子。愿生凈土。再不事人。常念觀音普門品。忽夢一白衣人碗中盛水。養白蓮華一朵。與食之。覺后頗異。一日又夢僧。令裝小閣朝西誦彌陀經。念彌陀佛。如僧言甫及三年。見佛光明。經函上有火團如彈子大。初恐燒其經。以手撲之。乃得舍利一顆。其現生感應若此。臨終化佛來迎。有何疑乎。
諸上善人詠(終)
No. 1547-A
獨庵禪師凈業之暇。取佛世至於今。天竺．震旦修行唸佛三昧獲往生而有徴驗者。悉紀其盛績而讚詠之。凡一百二十一首。欲以古聖賢之風。廣被于無窮也。華嚴末會。普賢大士說十大愿王。統攝一切行愿。一切菩薩靡不由之而趣佛果。然依之而修學者。法爾皆生極樂世界。見彌陀世尊。得受記莂。遍十方界廣度眾生。然則凈土者。圓頓行人之都會者歟。百丈建立叢林。為天下後世法。凡禪僧送終。無問其道之明昧。皆修十念之法。以助往生。然則凈土者又天下禪僧之淵藪也。吾徒之學佛法。了生死。明心複本者。其有舍此而得道
【現代漢語翻譯】 現代漢語譯本： 滿屋。奄然而盡。火化后牙齒如雪一般潔白，舌頭如紅色蓮花一樣鮮艷。這些都是明顯的驗證。
陶氏十六娘(百二十二)
堅守閨門品德令人稱讚，白衣人送來純潔的白蓮花。 誦經唸佛剛剛三年，靈驗的瑞相昭示著成佛之路並不遙遠。
陶氏十六娘，是常熟徐村人。二十六歲時守寡，沒有孩子。發願往生凈土，不再嫁人。經常唸誦觀音菩薩普門品。忽然夢見一位白衣人，碗中盛著水，養著一朵白蓮花，給她吃。醒來後覺得非常奇異。一天又夢見一位僧人，讓她裝飾一個小閣樓，朝西誦讀彌陀經，唸誦彌陀佛。按照僧人的話做了剛滿三年，看見佛的光明，經書上有一個火團，像彈丸一樣大。起初害怕燒了經書，用手去撲滅，結果得到一顆舍利。她現世的感應就是這樣。臨終時化佛前來迎接，還有什麼可懷疑的呢？
諸位上善人讚詠(終)
獨庵禪師在修習凈業之餘，從佛陀住世直到現在，收集了在天竺（印度古稱）、震旦（中國的古稱）修行唸佛三昧而獲得往生，並且有明顯驗證的人的事蹟，詳細記錄他們的盛事並加以讚頌，總共一百二十一條，想要把古代聖賢的風範，廣泛地傳播到無窮無盡的未來。在華嚴經的最後集會上，普賢大士宣說了十大愿王，統攝了一切的行愿，一切的菩薩沒有不依此而趣向佛果的。然而依照它來修習的人，自然而然都會往生極樂世界，見到彌陀世尊，得到授記，遍及十方世界廣度眾生。如此說來，凈土就是圓頓行人聚集的地方嗎？百丈禪師建立叢林，作為天下後世的法則，凡是禪僧臨終時，無論其對道的理解是明晰還是昧暗，都修習十念法，以幫助往生。如此說來，凈土又是天下禪僧的歸宿嗎？我們這些學習佛法，了脫生死，明心見性的人，難道有捨棄凈土法門而能得道的嗎？
【English Translation】 English version: The whole room was filled. It vanished completely. After cremation, the teeth were as white as snow, and the tongue was as red as a red lotus flower. Such were the clear signs.
Sixteenth Sister Tao (One Hundred and Twenty-Two)
Her virtue of guarding her chamber is commendable; a person in white robes sent a pure white lotus flower. After reciting scriptures and chanting Buddha's name for just three years, the auspicious signs clearly show that the path to enlightenment is not far.
Sixteenth Sister Tao was from Xucun in Changshu. She became a widow at the age of twenty-six and had no children. She vowed to be reborn in the Pure Land and never remarry. She often recited the Universal Gate Chapter of Avalokiteśvara Bodhisattva. Suddenly, she dreamed of a person in white robes holding a bowl of water with a white lotus flower in it, and offering it to her to eat. She felt very strange after waking up. One day, she dreamed of a monk who instructed her to decorate a small pavilion, face west, and recite the Amitābha Sūtra and chant the name of Amitābha Buddha. After following the monk's instructions for just three years, she saw the light of the Buddha. There was a ball of fire on the scripture box, as big as a pellet. At first, she was afraid it would burn the scripture, so she tried to put it out with her hand, and then she obtained a śarīra (relic). Such were her present-life responses. When she was dying, the manifested Buddha came to welcome her. What doubt is there?
Eulogies by All Virtuous People (End)
Chan Master Du'an, in his spare time from cultivating Pure Land practices, collected the stories of those from the time of the Buddha's presence in the world until now, in India (ancient name: 天竺, Tiānzhú) and China (ancient name: 震旦, Zhèndàn), who cultivated the Samādhi of mindfulness of the Buddha and attained rebirth in the Pure Land with clear signs. He recorded their great achievements in detail and praised them, totaling one hundred and twenty-one entries, desiring to widely spread the virtues of the ancient sages to the infinite future. In the final assembly of the Avataṃsaka Sūtra, the Great Bodhisattva Samantabhadra expounded the Ten Great Vows, which encompass all practices and vows. All Bodhisattvas, without exception, rely on these vows to progress towards Buddhahood. However, those who cultivate according to these vows will naturally be reborn in the Land of Ultimate Bliss, see Amitābha Buddha (彌陀世尊, Mítuó Shìzūn), receive predictions of their future Buddhahood, and extensively liberate sentient beings throughout the ten directions. In that case, is the Pure Land the gathering place for practitioners of the perfect and sudden teachings? Chan Master Baizhang established monasteries as a model for future generations. Whenever a Chan monk is dying, regardless of whether their understanding of the Dao is clear or obscure, they all practice the Ten Recitations to assist their rebirth. In that case, is the Pure Land also the refuge of all Chan monks in the world? We, who study the Buddha's teachings, liberate ourselves from birth and death, and realize our original mind, can we attain enlightenment by abandoning the Pure Land Dharma gate?
者乎。宜乎諸佛共贊而諸教共談也。是詩之作。會諸上善人於一處。古今聖賢之道如指諸掌。俾一切人見賢思齊。悉登不退轉地。比世之嘲風詠月勞神苦思取媚於一時者。草木榮華之飄風。鳥獸好音之過耳。奚足尚哉。辛酉歲七月初吉法空道人大佑敬白。
No. 1547-B
茲睹 獨庵禪師所編凈土簡要錄(並)賦諸上善人詠。披誦再四。不忍釋手。觀禪師之用心。直欲使十方恒河沙數世界一切眾生同趣極樂國土。厥功厥德難思難議。詎言說所能讚美者哉。故募緣鏤板印施流通。伏願在在處處善男信女若見若聞依是修學。此報命終生於凈土。蓋無疑矣。
洪武十六年龍集癸亥二月八日前燕山聖安禪寺住持比丘 性深 謹識
No. 1547-C 唸佛愿文
宋楊次公篤志凈業不輟唸佛。嘗作文勸人云。大愿聖人從凈土來。來實無來。深心凡夫從凈土去。去實無去。彼不來此。此不往彼。而其聖凡會遇。兩得交際。彌陀光明如大圓月。遍照法界唸佛眾生。攝取不捨。諸佛心內眾生。塵塵極樂。眾生心中凈土。唸唸彌陀。若能發心念彼佛號。即得往生。河沙諸佛有同舌之贊。十方菩薩有同往之心。佛言不信。何言可信。不生凈土。何土可生。自棄己靈誰之咎。公臨終時見金臺從空
【現代漢語翻譯】 現代漢語譯本
啊！這真是值得諸佛共同讚歎、各教派共同探討的啊！這首詩的創作，將眾多上善之人匯聚一處，古今聖賢的道理如同指掌般清晰。使所有人都見賢思齊，全部登上永不退轉的境地。相比於世上那些吟風弄月、勞神苦思以求一時歡愉的作品，就像草木繁榮華麗卻被風吹散，鳥獸美妙的聲音轉瞬即逝，又有什麼值得推崇的呢？辛酉年七月初吉，法空道人大佑恭敬地寫道。 茲有 拜讀獨庵禪師所編的《凈土簡要錄》（並）賦諸上善人詠，反覆誦讀，愛不釋手。觀禪師的用心，簡直是想讓十方恒河沙數世界的一切眾生一同前往極樂國土。他的功德難以思議，豈是言語所能讚美的呢？因此募捐資金，雕版印刷，廣為流傳。希望各處善男信女，無論見到或聽到，都能依照此書修行，這樣在生命終結時往生凈土，是毫無疑問的。 洪武十六年癸亥二月八日，前燕山聖安禪寺住持比丘性深謹識。 唸佛愿文 宋朝楊次公堅定凈土法門，唸佛從不間斷。他曾作文章勸人說：『大愿聖人從凈土而來，說來其實沒有來；深信的凡夫從凈土而去，說去其實沒有去。他沒有來到這裡，這裡也沒有去到那裡。但聖凡相會，彼此交融。彌陀的光明像巨大的圓月，遍照法界唸佛的眾生，攝取他們永不捨棄。諸佛心中的眾生，每個微塵都通向極樂；眾生心中的凈土，每個念頭都是彌陀。如果能發心唸誦阿彌陀佛的名號，就能往生凈土。恒河沙數般的諸佛都會異口同聲地讚歎，十方菩薩都會有共同前往凈土的心願。佛說的話都不相信，還能相信什麼呢？不往生凈土，還能往生到哪裡呢？自己拋棄了自己的靈性，又能怪誰呢？』楊次公臨終時，看見金臺從空中降臨。
【English Translation】 English version
Ah! This is truly worthy of the joint praise of all Buddhas and the common discussion of all teachings! The creation of this poem gathers many supremely virtuous people in one place, and the principles of sages and worthies of ancient and modern times are as clear as the palm of one's hand. It enables all people to emulate the virtuous and ascend to the state of non-retrogression. Compared to those works in the world that chant about the wind and moon, laboring the mind and thinking hard to seek temporary pleasure, like the flourishing and gorgeousness of plants and trees scattered by the wind, and the beautiful sounds of birds and beasts passing by the ear, what is there to admire? In the auspicious first ten days of the seventh month of the Xin You year, Da You, a Daoist of Fakong, respectfully writes. Hereby Having read the 'Essentials of Pure Land' (and) 'Odes to the Supremely Virtuous People' compiled by Chan Master Du'an, I read it repeatedly and cannot bear to put it down. Observing the Chan master's intention, it is simply to enable all sentient beings in the ten directions and countless worlds of the Ganges River sands to go together to the Land of Ultimate Bliss. His merits and virtues are inconceivable, how can words praise them? Therefore, we raise funds to carve woodblocks, print and distribute them widely. I hope that good men and women everywhere, whether they see or hear it, can practice according to this book, so that when their lives end, they will be reborn in the Pure Land without a doubt. Respectfully recorded by Bhiksu Xing Shen, Abbot of Sheng'an Chan Monastery in Yanshan, on the eighth day of the second month of the Guihai year, the sixteenth year of Hongwu. Vows for Mindfulness of the Buddha During the Song Dynasty, Yang Cigong was steadfast in the Pure Land Dharma and never ceased reciting the Buddha's name. He once wrote an article to persuade people, saying: 'The Great Vow Sage (Amitabha Buddha) comes from the Pure Land, but in reality, there is no coming; the deeply believing ordinary person goes from the Pure Land, but in reality, there is no going. He does not come here, and here does not go there. But the meeting of the sage and the ordinary, they blend with each other. The light of Amitabha is like a great full moon, illuminating all sentient beings in the Dharma Realm who recite the Buddha's name, taking them in and never abandoning them. The sentient beings in the hearts of all Buddhas, every mote of dust leads to the Land of Ultimate Bliss; the Pure Land in the hearts of sentient beings, every thought is Amitabha. If one can resolve to recite the name of that Buddha, one will be reborn in the Pure Land. Buddhas as numerous as the sands of the Ganges will praise with one voice, and Bodhisattvas in the ten directions will have the same aspiration to go to the Pure Land. If you do not believe the words of the Buddha, what words can you believe? If you are not born in the Pure Land, where can you be born? If you abandon your own spirituality, who is to blame?' When Yang Cigong was dying, he saw a golden dais descending from the sky.
而至。即說偈而逝。
偈曰。生亦無可戀。死亦無可舍。太虛空中。之乎者也。將錯就錯。西方極樂。
【現代漢語翻譯】 現代漢語譯本：
然後（他）就到了。隨即說了偈語后逝世。
偈語說：『生也沒有什麼值得留戀的，死也沒有什麼值得捨棄的。太虛空中，之乎者也（都是虛妄）。將錯就錯，（往生）西方極樂（世界）。』
【English Translation】 English version:
Then (he) arrived. Immediately after reciting a gatha (verse), he passed away.
The gatha says: 'In life, there is nothing to be attached to; in death, there is nothing to be abandoned. In the great empty space, 'zhi hu zhe ye' (meaningless grammatical particles, implying emptiness). Making the best of a mistake, (reborn in) the Western Pure Land (Sukhavati).'