X78n1549_凈土聖賢錄

卍新續藏第 78 冊 No. 1549 凈土聖賢錄

No. 1549-A 凈土聖賢錄敘

至哉凈土之教。其諸聖人所由以踐形者乎。孟子曰。形色。天性也。知形色之為天性。則不容離土以言心。知天性之為形色。則不容外心以求土。離土以言心。是以天性為有外也。其所謂心。一介然者而已矣。外心以求土。是以形色為有外也。其所謂土。一塊然者而已矣。是皆不明乎踐形之說者也。華嚴圓教。理事無礙。事事無礙。普賢偈曰。一切剎海劫無邊。以一方便皆清凈。此踐形之極則也。又曰。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。此踐形之正軌也。或以毗盧遮那遍一切處。何得偏指西方。有乖全體。曾不知華藏海中。一塵一毛。具足十方無邊器界。極樂莊嚴。亦復如是。然則但見阿彌陀一佛。即已遍見十方諸佛。但生西方極樂一土。即已遍歷十方佛土。何以故。即一即多。無二無差別故。唯此法門。我釋迦尊金口所宣。十方恒河沙諸佛所共贊。諸大菩薩流通護持。轉轉無盡。自大教東來。單傳直指外。以唸佛得度者。若緇若白。未易悉數。際清素服儒風。兼修凈行。常欲薈萃舊聞。用資警策。而日力倉卒。因循至今。會兄子希涑。初發信心。愿成此錄。以堅

【現代漢語翻譯】現代漢語譯本凈土法門真是至高無上！這大概就是諸位聖人用來實踐其形體的方法吧。孟子說：『形貌和顏色，是天賦的。』明白了形貌和顏色是天賦的，就不能脫離凈土來談論心性；明白了天賦是形貌和顏色，就不能在心性之外去尋求凈土。脫離凈土來談論心性，就是認為天賦有其外在；那樣所說的心，就只是一種孤立的東西罷了。在心性之外去尋求凈土，就是認為形貌和顏色有其外在；那樣所說的凈土，就只是一塊孤立的土地罷了。這些都是不明白『實踐形體』的說法的人啊！《華嚴經》的圓滿教義，講的是理和事沒有障礙，事和事之間也沒有障礙。《普賢行愿品》的偈頌說：『一切剎土和劫數無邊無際，用一種方便法門都能使其清凈。』這就是實踐形體的最高境界啊！又說：『愿我臨終的時候，完全消除一切障礙，親眼見到阿彌陀佛（Amitabha），立即往生到安樂的凈土。』這就是實踐形體的正確途徑啊！有人認為毗盧遮那佛（Vairocana）遍佈一切處，為何要偏指西方極樂世界，這豈不是有悖于全體？卻不知道在華藏世界海中，一塵一毛都具足十方無邊無際的器世界，極樂世界的莊嚴也是如此。既然如此，那麼只要見到阿彌陀佛一佛，就已經普遍見到了十方諸佛；只要往生到西方極樂世界一土，就已經遍遊了十方佛土。為什麼呢？因為即一即多，沒有二，沒有差別。只有這個法門，是我釋迦牟尼佛（Sakyamuni）金口宣說的，十方恒河沙數諸佛共同讚歎的，諸大菩薩流通護持的，輾轉無窮無盡。自從大乘佛教傳入中國以來，除了單傳直指之外，以唸佛法門得到度化的人，無論是僧是俗，都難以數清。際清法師穿著儒生的服裝，兼修凈土法門，常常想收集舊聞，用來警醒策勵，但因為時間倉促，一直拖延至今。恰逢侄子希涑，初發信心，願意完成這部《凈土聖賢錄》，用來堅定

【English Translation】 English version The Pure Land teachings are truly supreme! Is this perhaps the method by which all the sages practice their physical form? Mencius said, 'Form and color are innate.' Understanding that form and color are innate, one cannot discuss the mind apart from the Pure Land. Understanding that the innate is form and color, one cannot seek the Pure Land outside of the mind. To discuss the mind apart from the Pure Land is to consider the innate as having an external existence; the so-called mind is then merely an isolated entity. To seek the Pure Land outside of the mind is to consider form and color as having an external existence; the so-called Pure Land is then merely an isolated piece of land. These are all people who do not understand the saying of 'practicing the physical form'! The perfect teaching of the Avatamsaka Sutra (Huayan Jing) speaks of the unobstructedness between principle and phenomena, and the unobstructedness between phenomena and phenomena. The verse of the Universal Worthy Bodhisattva (普賢 Puxian) says, 'All Buddha-lands and eons are boundless, and with one expedient means, all are purified.' This is the ultimate state of practicing the physical form! It also says, 'May I, when approaching the end of my life, completely eliminate all obstacles, see the Buddha Amitabha (阿彌陀佛 Amitabha) face to face, and immediately be reborn in the Land of Bliss (安樂剎 Anle cha).' This is the correct path of practicing the physical form! Some argue that since Vairocana Buddha (毗盧遮那佛 Vairocana) pervades all places, why should one specifically refer to the Western Pure Land, which would contradict the entirety? They do not know that within the ocean of the Flower Treasury World (華藏世界 Huazang shijie), a single mote of dust or a single hair contains countless realms in the ten directions. The adornments of the Land of Ultimate Bliss (極樂莊嚴 Jile zhuangyan) are also like this. Therefore, by seeing just one Buddha, Amitabha, one has already universally seen all the Buddhas in the ten directions; by being born in just one land, the Western Land of Ultimate Bliss, one has already traveled through all the Buddha-lands in the ten directions. Why? Because one is many, there is no duality, and there is no difference. Only this Dharma gate is proclaimed by the golden mouth of our Sakyamuni Buddha (釋迦牟尼佛 Sakyamuni), praised by all the Buddhas as numerous as the sands of the Ganges River in the ten directions, and circulated and upheld by all the great Bodhisattvas, endlessly. Since the arrival of the Great Vehicle teachings in the East, besides the direct pointing transmission, those who have attained liberation through the practice of mindfulness of the Buddha, whether monastic or lay, are too numerous to count. The monk Ji Qing, wearing the attire of a Confucian scholar, also cultivated the Pure Land practice, and often wished to collect old stories to serve as a warning and encouragement, but due to the urgency of time, it has been delayed until now. Coincidentally, his nephew Xi Su, having initially developed faith, is willing to complete this 'Records of Sages and Worthies of the Pure Land' (凈土聖賢錄 Jintu shengxian lu) to strengthen

嚮往。因為標指體要。載稽經論。次支那著述。續以耳目所及。斟酌損益。勒成一編。名之曰凈土聖賢錄。庶幾見聞隨喜。得預法流。一念歸誠。同登彼岸。豈不善哉。詩有之。緡蠻黃鳥。止於邱隅。夫凈土。亦聖賢之邱隅也。隨其心凈。則佛土凈。得所止矣。而下學之功。莫先於知止。故曰。于止知其所止。可以人而不如鳥乎。經云。彼國常有白鶴孔雀鸚鵡舍利迦陵頻伽共命之鳥。晝夜六時。出和雅音。其音演暢。五根五力七菩提分八聖道分如是等法。其土眾生聞是音已。皆悉唸佛念法念僧。心邪。土邪。形色邪。天性邪。直下知歸。絕諸戲論。蓮華種子。只在當人。覽是錄者。其諸有樂於踐形之說矣乎。踐形者。往生之謂也。

乾隆四十八年孟春之月凈業學人彭際清撰

凈土聖賢錄發凡凡錄往生者。祇載支那著述。至經論所明凈教緣起。多從闕略。譬之治河不由積石。導江不自岷山。既昧其原。其流將壅。茲首標教主。著所宗也。次觀音勢至。明有輔也。普賢文殊。左右遮那。而同贊西方。同揚凈業。故知十方諸大菩薩。莫不以凈土為歸矣。至如西天諸祖及諸論師。即不盡著往生之驗。而既登果地。豈局東西。凡諸議論有關斯教者。亦並著之。廣資勸誘云爾。華嚴入法界品。如德云比邱。解脫長者。

鞞瑟胝羅居士。俱不離唸佛而入解脫門。乃至一念之頃。現無邊剎土。見無量諸佛。斯唯達自心原。窮諸行海。方能親證如斯三昧。修凈業人。決當刳心頂受。然事屬通涂。不專一剎。理周沙界。匪局西方。倘濫入此編。恐有乖全例。故概略其文。獨標其義如此。歷代高僧傳。佛祖統紀。佛祖通載諸書。但載諸師事蹟。而議論激揚。概從簡棄。云棲往生集。又唯標事驗。行實罕詳。遂可合張李為一身。溷淄澠而同味。覽未及終。倦而思臥者多矣。茲則該羅細行。圓具全身。綜貫千章。獨標警策。如智者十疑論。紫閣寶王論。永明萬善同歸。虎溪蓮宗寶鑑。天如或問。鄞江直指。西齋凈土詩。云棲法匯。截流警語。以及方內諸公種種論述。網全帙而難周。扼片言而奚欠。用代遒人之詔。宛同天鼓之鳴。愿諸仁者。敬而聽之。向之錄往生者。必著事驗。事驗無聞。遂多闕漏。雖然。不睹其形。愿察其景。但自凈心。往生何待。首楞嚴經云。若飛心中兼福兼慧。自然心開見十方佛。一切凈土。隨愿往生。故知紫閣天衣中峰天如妙葉空谷憨山諸尊宿。及陳瑩中馮濟川諸前輩。密因有在。正果非虛。撒手便行。不移跬步。何待臨終十念。始能決定往生。不宜逐跡而求。轉乖教理。往生集唯以吉祥善逝為高。其有捐軀捨命者。概斥

而不錄。獨尊庸行。曲為時宜。雖慮出萬全。而事難一概。普賢行愿品言。毗盧遮那如來。從初發心。精進不退。以不可說不可說身命而為佈施。六度經中。廣明斯事。故如此錄。靜藹為法捐軀。常愍忘身濟物。悲心深廣。凈愿堅牢。載覽遺言。猶懷悚厲。他如善導志通文輦慧誠超城諸公。速舍報身。求生凈土。神明安定。不震不撓。是則以普賢愿王。迴向彌陀法界。憑茲猛烈。不退菩提。如斯榜樣。祗應隨學。詎可輕排。然則魔可毋慮乎。曰。魔之與佛。只在一心。但辦正因。決成正果。了知四大本空。五蘊非有。當捨身時。如遺蹟等。如委蛻等。誰為能捨。誰為所舍。然則刀山火聚。悉是道場。寶樹華池。不離當處。是心是佛。是心作佛。夫何遠之有。如其三昧未成。我執未化。祗因欣厭之情。激成取捨之行。竊恐痛苦所逼。煩惱轉強。九品難期。波旬得便。云棲所慮。良在於斯。末法行人。切宜自審。從上諸家紀述。繁簡不齊。雅俗並奏。不經甄別。難免淆訛。茲斟酌舊文。參稽往牒。加之潤飾。就我準繩。要于本旨初無乖剌。仍各注原書。以明左證。凈土諸書。標指古德。概以師稱。而高僧傳則凡屬二名。但舉一字。此錄前有佛菩薩。後有宰官居士。若不書名。頗難合轍。故於出家二眾。準高僧傳但書一字。

【現代漢語翻譯】現代漢語譯本：而不收錄。只是推崇平庸的德行，委曲求全以適應時宜。即使考慮得非常周全，事情也很難一概而論。《普賢行愿品》中說，毗盧遮那如來（Vairocana Buddha，意為光明遍照如來），從最初發心，就精進不退，以不可說不可說的身命來進行佈施。《六度經》中，詳細闡明了這件事。所以像這樣記錄。靜藹爲了佛法捐軀，常常憐憫眾生而忘記自身去救濟他們。悲心深廣，清凈的願望堅固。閱讀他的遺言，仍然感到敬畏。其他如善導、志通、文輦、慧誠、超城等諸位大師，迅速捨棄報身，求生凈土。神識安定，不震動也不擾亂。這就是以普賢愿王（Samantabhadra's vows，意為普賢菩薩的十大願望）迴向彌陀法界（Amitabha's Pure Land，意為阿彌陀佛的清凈國土）。憑藉這種猛烈的願力，不退轉于菩提（Bodhi，意為覺悟）。像這樣的榜樣，只應當跟隨學習，怎麼可以輕易地排斥呢？然而，難道可以不考慮魔的干擾嗎？回答說：魔與佛，只在一念之間。只要努力修持正因，必定成就正果。了知四大（earth, water, fire, wind，意為組成物質世界的四種元素）原本是空，五蘊（form, feeling, perception, mental formations, and consciousness，意為構成眾生的五種要素）並非真實存在。當捨棄身體時，就像丟棄鞋子一樣，像蛇蛻皮一樣。誰是能捨棄的，誰是被捨棄的？既然如此，那麼刀山火海，都是道場。寶樹華池，不離當下之處。是心是佛，是心作佛。哪裡還有遙遠可言呢？如果三昧（Samadhi，意為禪定）沒有成就，我執（ego-attachment，意為對自我的執著）沒有化解，只是因為欣喜和厭惡的情緒，激發了取捨的行為。我恐怕痛苦逼迫，煩惱更加強烈，九品往生難以期望，魔王波旬（Mara，意為魔王）就會得逞。云棲大師所擔憂的，就在於此。末法時代的修行人，切宜自我審察。從前各家的記載，繁簡不一，雅俗並存。未經甄別，難免混淆錯誤。現在斟酌舊文，參考以往的典籍，加以潤飾，按照我的準繩，要旨與原本沒有偏差。仍然各自注明原書，以表明依據。凈土諸書中，稱呼古代德行高尚的人，都用『師』來稱呼。而《高僧傳》中，凡是屬於雙名的人，只舉一個字。此記錄前面有佛菩薩，後面有宰官居士，如果不寫全名，頗難合轍。所以在出家的僧人和尼姑，按照《高僧傳》只寫一個字。

【English Translation】 English version: And are not recorded. Only the mediocre conduct is respected, and compromises are made to suit the times. Even with the most thorough considerations, matters are difficult to generalize. The Samantabhadra's Vows states that Vairocana Buddha (meaning: the Buddha of pervasive light), from the initial aspiration, advanced diligently without退退, using countless lives and bodies as offerings. The Six Perfections Sutra elaborates on this matter. Therefore, it is recorded in this way. Jing'ai sacrificed himself for the Dharma, constantly pitying beings and forgetting himself to help them. His compassionate heart was profound and vast, and his pure vows were firm. Reading his last words still inspires awe. Others, such as Masters Shandao, Zhitong, Wenlian, Huicheng, and Chao Cheng, quickly abandoned their reward bodies and sought rebirth in the Pure Land. Their spirits were stable, unperturbed and unshaken. This is to dedicate Samantabhadra's vows (meaning: the ten great vows of Samantabhadra Bodhisattva) to Amitabha's Pure Land (meaning: the pure land of Amitabha Buddha). Relying on this fierce aspiration, they do not regress from Bodhi (meaning: enlightenment). Such examples should only be followed and learned from; how can they be easily rejected? However, can the interference of demons be disregarded? The answer is: demons and Buddhas are only a thought away. As long as one diligently cultivates the right cause, one will surely achieve the right result. Knowing that the four elements (earth, water, fire, wind, meaning: the four elements that make up the material world) are originally empty, and the five aggregates (form, feeling, perception, mental formations, and consciousness, meaning: the five elements that constitute sentient beings) are not truly existent. When abandoning the body, it is like discarding shoes, like a snake shedding its skin. Who is the one who can abandon, and who is the one being abandoned? Since this is the case, then mountains of knives and seas of fire are all sacred places. Jeweled trees and lotus ponds are not apart from the present moment. This mind is the Buddha, this mind makes the Buddha. What distance is there to speak of? If Samadhi (meaning: meditative concentration) has not been achieved, and ego-attachment (meaning: attachment to the self) has not been dissolved, it is only because of feelings of joy and aversion that actions of taking and rejecting are aroused. I fear that suffering will oppress, and afflictions will become stronger, making it difficult to expect rebirth in the nine grades, and Mara (meaning: the demon king) will take advantage. This is what Master Yunqi worried about. Practitioners in the Dharma-ending age should carefully examine themselves. The records of previous masters vary in length and simplicity, with both refined and common styles. Without careful discernment, confusion and errors are inevitable. Now, I deliberate on the old texts, consult past records, add embellishments, and follow my own standards, ensuring that the main points do not deviate from the original. I still indicate the original books to show the basis. In the Pure Land books, ancient virtuous people are generally addressed as 'Master'. However, in the Biographies of Eminent Monks, only one character is used for those with two-character names. This record has Buddhas and Bodhisattvas in the front, and officials and laypeople in the back. If the full names are not written, it would be difficult to be consistent. Therefore, for the monks and nuns, I follow the Biographies of Eminent Monks and only write one character.

其在家者。準前史例。仍書二名。往生集載周續之臨終見佛。合掌而逝。考諸前史及東林傳。都無此文。當屬後人和會。又載白樂天蘇子瞻張天覺三人。謂據因考果。當生西方。夫白公雖有繪圖迴向之誠。而平生信樂。多在兜率。集中文句。確然可徴(集中畫彌勒上生幀記次畫西方幀記之後並題開成五年三月或謂白先蘄兜率后歸安養者非也)。子瞻臥病時。向徑山長老口占偈言。灑然解脫。洵為希有。至語及西方。則曰西方不無。然個里著力不得。夫修凈業者。必具三心。所謂深心。至誠心。迴向發願心。乃至臨終十念。未有不由著力而得者。至云著力不得。則三心未具。難保往生。無盡居士深入法原。眼空四海。今所錄發願文。有類童蒙。頗同寒乞。與他所傳文字不類。亦未可信。故並刪之。居士傳善女人傳所錄諸賢。必徴素行。茍有瑕疵。概從簡斥。茲則但以末後為憑。不論既往之失。故如雄俊惟恭之輩。鍾馗善和之徒。既登末品。便預聖流。其他概可知矣。是知彌陀願力。極樂莊嚴。如大海不拒夫百川。杲日不遺於一孔。但肯回心。都無棄物。凡屬有情。普應信受。

右鄙見數條。當是錄草創之始。即口授希涑。每一篇成。輒為隨手勘定。全帙既具。大旨無乖。復筆之簡端以告來者。

凈業學人彭

【現代漢語翻譯】現代漢語譯本：對於在家的修行者，參照之前的史例，仍然記錄兩個名字。往生集中記載周續之臨終時見到佛，合掌而逝。但考證之前的史書以及《東林傳》，都沒有這段文字，應當是後人附會。又記載白樂天（Bai Letian，唐代詩人，字樂天，號香山居士）蘇子瞻（Su Zizhan，即蘇軾，字子瞻，號東坡居士）張天覺（Zhang Tianjue，人名）三人，說根據他們生前的因來考察結果，應當往生西方極樂世界。白樂天雖然有繪畫佛像迴向的誠意，但他平生信奉和喜好的，多在兜率天（Tushita Heaven，彌勒菩薩的居所）。《往生集》中的文字可以明確地證明這一點（《往生集》中繪畫彌勒菩薩上生幀的記載在繪畫西方極樂世界幀的記載之後，並且題寫了開成五年三月，或者說白樂天先祈願往生兜率天，之後才歸心於安養凈土的說法是不對的）。蘇子瞻臥病時，向徑山長老口述偈語，灑脫解脫，確實非常難得。至於說到西方極樂世界，則說『西方不是沒有，然而在這裡著力不得。』修習凈土法門的人，必須具備三種心，即深心、至誠心、迴向發願心。乃至臨終十念，沒有不是通過著力而得到的。說到著力不得，則是三種心沒有具備，難以保證往生。無盡居士（Wujin Jushi，人名）深入佛法之源，眼界開闊，但現在所記錄的發願文，卻像孩童一樣，非常像乞丐，與他所傳的文字不像，也不可信，所以一併刪去。居士傳和善女人傳所記錄的各位賢人，必定考察他們平時的行為，如果有什麼瑕疵，都從簡略地駁斥。現在卻只憑最後的表現，而不論既往的過失，所以像雄俊（Xiong Jun，人名）惟恭（Wei Gong，人名）這樣的人，鍾馗（Zhong Kui，中國民間傳說中的捉鬼之神）善和（Shan He，人名）之流，既然登上了下品，便預先進入了聖人的行列，其他情況大概可以知道了。由此可知阿彌陀佛（Amitabha，西方極樂世界的佛）的願力，極樂世界的莊嚴，就像大海不拒絕百川，太陽不遺漏一個小孔一樣，只要肯回心向善，就沒有被拋棄的，凡是屬於有情眾生，都應該普遍地相信和接受。右邊這些是我粗淺的看法，應當是記錄草稿開始的時候，就口頭告訴希涑（Xi Su，人名）。每一篇完成，就隨手勘定。全部書稿完成後，大體意思沒有偏差，再次用筆寫在簡冊上，告訴後來的人。凈業學人彭（Peng，姓氏）

【English Translation】 English version: For those who are householders, follow the previous historical examples and still record two names. The 'Collection of Rebirths' records that Zhou Xuzhi (Zhou Xuzhi, personal name) saw the Buddha at the time of his death, joined his palms together, and passed away. However, after examining previous historical records and the 'Biography of Donglin', there is no such text. It should be a later addition. It also records Bai Letian (Bai Letian, Tang Dynasty poet, courtesy name Letian, pseudonym Xiangshan Jushi), Su Zizhan (Su Zizhan, namely Su Shi, courtesy name Zizhan, pseudonym Dongpo Jushi), and Zhang Tianjue (Zhang Tianjue, personal name), saying that based on examining their past causes, they should be reborn in the Western Pure Land. Although Bai Letian had the sincerity of dedicating merit through painting Buddha images, his lifelong faith and preference were mostly in Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva). The text in the 'Collection of Rebirths' clearly proves this (the record of painting the frame of Maitreya Bodhisattva ascending to Tushita Heaven in the 'Collection of Rebirths' is after the record of painting the frame of the Western Pure Land, and it is inscribed with the fifth year of Kaicheng in March, or the saying that Bai Letian first prayed to be reborn in Tushita Heaven and then turned his heart to the Pure Land of Bliss is incorrect). When Su Zizhan was ill in bed, he verbally recited a verse to the Elder of Jingshan, achieving a carefree liberation, which was indeed very rare. As for mentioning the Western Pure Land, he said, 'The Western Pure Land is not non-existent, but one cannot exert effort there.' Those who cultivate the Pure Land Dharma must possess three minds, namely the profound mind, the sincere mind, and the mind of dedicating merit and making vows. Even the ten recitations at the time of death are not achieved without effort. To say that one cannot exert effort means that the three minds are not complete, making it difficult to guarantee rebirth. Wujin Jushi (Wujin Jushi, personal name) deeply explored the source of the Dharma and had a broad perspective, but the vow text recorded now is like that of a child, very much like a beggar, unlike the texts he transmitted, and is also untrustworthy, so it is deleted altogether. The biographies of lay practitioners and virtuous women record various virtuous individuals, and their usual conduct is certainly examined. If there are any flaws, they are briefly refuted. Now, however, only the final performance is relied upon, regardless of past mistakes. Therefore, people like Xiong Jun (Xiong Jun, personal name), Wei Gong (Wei Gong, personal name), Zhong Kui (Zhong Kui, a ghost-catcher in Chinese folklore), and Shan He (Shan He, personal name), since they have reached the lowest rank, have already entered the ranks of the sages. Other situations can be generally understood. From this, it can be known that the power of Amitabha's (Amitabha, the Buddha of the Western Pure Land) vows and the splendor of the Pure Land of Bliss are like the great sea that does not reject hundreds of rivers, and the bright sun that does not neglect a small hole. As long as one is willing to turn their heart towards goodness, nothing is abandoned. All sentient beings should universally believe and accept this. These are my humble opinions, which should be what I verbally told Xi Su (Xi Su, personal name) at the beginning of recording the draft. Each chapter was revised as it was completed. After the entire manuscript was completed, the general meaning was not deviated, and it was written again on the bamboo slips to inform those who come later. Pure Land practitioner Peng (Peng, surname)

際清記

凈土聖賢錄偈

凈業弟子　彭希涑　述

大哉眾生心　　微妙難思議　　究竟如虛空　無一法可得　　普能作佛事　　成熟菩提果　一念不自覺　　迷妄起空華　　由諸業力持　建立十方土　　眾方于其中　　顛倒靡已時　百萬有八千　　亂想無根緒　　七趣如輪轉　了達唯一心　　心心互周遍　　剎剎分勝劣　或凈寶莊嚴　　或瓦礫穢聚　　或照曜明朗　或無日月光　　或菩薩住處　　安隱壽無量　或是雜生居　　苦多而樂少　　或餓鬼充滿　幽魄長叫喚　　或純現地獄　　碾硙受苦楚　諸佛普住持　　隨所宜說法　　彌陀大愿王　發心取凈土　　成就安樂剎　　十方莫能比　備諸珍寶性　　有情所愛樂　　正覺華化生　聞法悟無上　　他方諸眾生　　起心信慕者　佛力悉加護　　命終得往生　　嗟彼無智人　聞言盡狂惑　　不知是凈土　　我心所畢具　凡夫一念間　　諸佛悉炳現　　香水無邊剎　光明互遍滿　　唸佛便見佛　　求生便往生　如取自家珍　　東西非窒礙　　良哉諸上人　善能了實相　　知諸法如夢　　而不趨寂滅　隨順修多羅　　嚴凈佛國土　　我今普歸依　讚歎並隨喜　　乃以至誠心　　深心迴向心　愿舍此堪忍　　疾

【現代漢語翻譯】現代漢語譯本際清記

凈土聖賢錄偈

凈業弟子彭希涑（Péng Xī Sù）述

偉大的眾生心啊，微妙得難以思議，最終就像虛空一樣。沒有一法可以執著得到，卻普遍能做佛事，成就菩提果。一念之間不自覺醒，迷惑的念頭生起，如同虛幻的空花，由各種業力支撐。建立起十方國土，眾生在其中，顛倒迷惑沒有停止的時候。百萬又有八千種，混亂的思緒沒有根源頭緒，在六道中像車輪一樣輪迴。了達一切都只是唯一的心，心與心互相周遍，各個剎土有殊勝和低劣之分。有的清凈，以珍寶莊嚴；有的像瓦礫一樣污穢聚集；有的照耀明亮；有的沒有日月的光明；有的是菩薩居住的地方，安穩平靜壽命無量；有的是各種生命雜居的地方，痛苦多而快樂少；有的是餓鬼充滿，幽暗的魂魄長久地叫喚；有的完全顯現為地獄，被碾磨受盡痛苦。諸佛普遍住持，隨著眾生所適合的根器說法，阿彌陀佛（Āmítuó Fó）大愿之王，發願要取得清凈的國土，成就安樂的剎土，十方世界沒有能比得上的。具備各種珍寶的特性，是眾生所喜愛和嚮往的，從正覺的蓮花中化生。聽聞佛法，領悟無上的智慧，其他世界的眾生，生起信心和仰慕之心的人。佛力都會加持和護佑，命終之後就能往生凈土，可嘆那些沒有智慧的人啊，聽到這些話都覺得是瘋狂的迷惑，不知道這清凈的國土，完全具備在我心中。凡夫在一念之間，諸佛都清晰地顯現，香水和無邊的剎土，光明互相普遍充滿。唸佛就能見到佛，求生凈土就能往生，就像拿取自己家裡的珍寶一樣，東西方向都沒有阻礙。實在是太好了，這些高尚的人啊，善於瞭解真實的相狀，知道一切諸法都如夢幻，卻不趨向于寂滅。隨順佛陀的教導，莊嚴清凈佛的國土，我現在普遍地歸依，讚歎並且隨喜，用至誠的心，深切的迴向心，愿捨棄這個堪忍的世界，迅速……

【English Translation】 English version Jì Qīng's Record

A Gatha from the Record of Sages and Worthies of the Pure Land

Respectfully composed by Pure Land Disciple Péng Xī Sù

Great is the mind of sentient beings, subtle and inconceivable, ultimately like empty space. There is no dharma to be grasped, yet it universally performs Buddha-deeds, ripening the Bodhi fruit. In a moment of unawareness, delusion arises like illusory empty flowers, sustained by various karmic forces. Establishing the ten directions of lands, beings within them are upside down and deluded without end. Millions upon eight thousand kinds, chaotic thoughts without root or origin, revolving in the seven realms like a wheel. Realizing that all is the one mind, mind and mind interpenetrate, each land distinguished by superiority or inferiority. Some are pure, adorned with jewels; some are like rubble, filthy and gathered; some shine brightly; Some have no light of sun or moon; some are where Bodhisattvas dwell, peaceful, secure, and of immeasurable lifespan; Some are where various beings dwell together, with much suffering and little joy; some are filled with hungry ghosts, their dark spirits crying out for long; Some purely manifest as hells, ground and crushed, enduring bitter suffering. All Buddhas universally abide, teaching according to what is suitable, Amitābha (Āmítuó Fó), the King of Great Vows, Vowed to obtain a pure land, accomplishing the Land of Bliss, unmatched in the ten directions. Possessing the nature of all kinds of treasures, beloved and longed for by sentient beings, born from the lotus of Perfect Enlightenment. Hearing the Dharma, realizing unsurpassed wisdom, those beings in other worlds who give rise to faith and admiration, The Buddha's power will bless and protect them, and upon the end of their lives, they will be reborn in the Pure Land. Alas, those without wisdom, Hearing these words, they are utterly confused, not knowing that this Pure Land is fully present within my mind. In a single moment of a common person, all Buddhas clearly appear, fragrant waters and boundless lands, light universally filling each other. Recite the Buddha's name and you will see the Buddha, seek rebirth and you will be reborn, like taking treasures from your own home, east and west are without obstruction. Excellent are these noble ones, skilled in understanding the true nature, knowing that all dharmas are like dreams, yet not tending towards extinction. Following the Sutras, adorning and purifying the Buddha-lands, I now universally take refuge, praising and rejoicing, With a sincere heart, a profound heart of dedication, vowing to abandon this world of endurance, quickly...

生清凈域　　佛力不可說　心力不可說　　轉彼穢濁居　　悉作蓮華藏　我今說偈已　　頂禮諸賢聖　　愿舒白毫光　攝盡微塵眾　　華開彈指頃　　畢入菩提場

凈土聖賢錄目次卷一凈土教主第一阿彌陀佛闡教聖眾第二觀世音菩薩大勢至菩薩普賢菩薩文殊師利菩薩祈婆迦尊者馬鳴尊者龍樹尊者天親論師覺明妙行菩薩卷二往生比邱第三之一慧遠(慧持)慧永僧顯慧虔僧濟慧恭(僧光　慧蘭)曇恒道敬曇順佛䭾䟦陀羅道昞僧睿曇詵慧崇曇鑒(道海　惠龕　惠恭　曇汊　道廣　道光)慧通曇宏慧進道珍曇鸞法琳慧光僧柔道憑慧命(法音)靜靄慧敬曇延道喻智舜登法師智顗慧成慧命慧海智通真慧法智善胃道杰(樊綽)灌頂僧藏法喜道昂智琰等觀壽洪道綽(道撫)僧炫(啟芳　圓果)普明二沙彌德美慧滿神素明瞻元會慧璇明浚善導懷感法祥寶相功迥惟岸法持懷玉慧日常慜法善神皓道光飛錫齊翰自覺卷三往生比丘第三之二承遠法照少康辯才善道智欽知元端甫雄俊惟恭大行志通可止紹巖守真延壽晤恩(文備)文輦義通有基省常知禮遵式義懷本如仁岳處謙慧才靈照思義宗賾元凈從雅可久(勛公　孫十二郎　徐道姑)擇瑛宗本有嚴妙生曇異善本宗坦中立元照法宗瞭然智仙智深思照若愚(則章)仲閔介然卷四往生比邱第三之

【現代漢語翻譯】現代漢語譯本：生於清凈的佛國凈土，佛陀的力量不可思議。心力也不可思議，能將那污穢混濁的居所，全部轉變成蓮華藏世界。我如今說了這偈頌，頂禮諸位賢聖，愿您舒放眉間的白毫光芒，攝盡如微塵般眾多的生命，蓮華開放就在彈指之間，最終全部進入菩提道場。

凈土聖賢錄目次卷一凈土教主第一阿彌陀佛（Amitabha）闡教聖眾第二觀世音菩薩（Avalokiteśvara）大勢至菩薩（Mahāsthāmaprāpta）普賢菩薩（Samantabhadra）文殊師利菩薩（Mañjuśrī）祈婆迦尊者（Kīrtivarman）馬鳴尊者（Aśvaghoṣa）龍樹尊者（Nāgārjuna）天親論師（Vasubandhu）覺明妙行菩薩卷二往生比邱第三之一慧遠（Huiyuan）（慧持（Huichi））慧永（Huiyong）僧顯（Sengxian）慧虔（Huiqian）僧濟（Sengji）慧恭（Huigong）（僧光（Sengguang），慧蘭（Huilan））曇恒（Tanheng）道敬（Daojing）曇順（Tanshun）佛䭾䟦陀羅（Buddhabhadra）道昞（Daobing）僧睿（Sengrui）曇詵（Tanshen）慧崇（Huichong）曇鑒（Tanjian）（道海（Daohai），惠龕（Huikan），惠恭（Huigong），曇汊（Tancha），道廣（Daoguang），道光（Daoguang））慧通（Huitong）曇宏（Tanhong）慧進（Huijin）道珍（Daozhen）曇鸞（Tanluan）法琳（Falin）慧光（Huiguang）僧柔（Sengrou）道憑（Daoping）慧命（Huiming）（法音（Fayin））靜靄（Jingai）慧敬（Huiing）曇延（Tanyan）道喻（Daoyu）智舜（Zhishun）登法師（Dengfashi）智顗（Zhiyi）慧成（Huicheng）慧命（Huiming）慧海（Huihai）智通（Zhitong）真慧（Zhenhui）法智（Fazhi）善胃（Shanwei）道杰（Daojie）（樊綽（Fanchuo））灌頂（Guanding）僧藏（Sengzang）法喜（Faxi）道昂（Daoang）智琰（Zhiyan）等觀（Dengguan）壽洪（Shouhong）道綽（Daochuo）（道撫（Daofu））僧炫（Sengxuan）（啟芳（Qifang），圓果（Yuanguo））普明（Puming）二沙彌（Ershami）德美（Deimei）慧滿（Huiman）神素（Shensu）明瞻（Mingzhan）元會（Yuanhui）慧璇（Huixuan）明浚（Mingjun）善導（Shandao）懷感（Huaigan）法祥（Faxiang）寶相（Baoxiang）功迥（Gongjiong）惟岸（Weian）法持（Fachi）懷玉（Huaiyu）慧日（Huir）常慜（Changmin）法善（Fashan）神皓（Shenhao）道光（Daoguang）飛錫（Feixi）齊翰（Qihan）自覺（Zijue）卷三往生比丘第三之二承遠（Chengyuan）法照（Fazhao）少康（Shaokang）辯才（Biancai）善道（Shandao）智欽（Zhiqin）知元（Zhiyuan）端甫（Duanfu）雄俊（Xiongjun）惟恭（Weigong）大行（Daxing）志通（Zhitong）可止（Kezhi）紹巖（Shaoyan）守真（Shouzhen）延壽（Yanshou）晤恩（Wu'en）（文備（Wenbei））文輦（Wenlian）義通（Yitong）有基（Youji）省常（Shengchang）知禮（Zhili）遵式（Zunshi）義懷（Yihuai）本如（Benru）仁岳（Renyue）處謙（Chuqian）慧才（Huicai）靈照（Lingzhao）思義（Siyi）宗賾（Zongze）元凈（Yuanjing）從雅（Congya）可久（Kejiu）（勛公（Xungong），孫十二郎（Sunshierlang），徐道姑（Xudaogu））擇瑛（Zeying）宗本（Zongben）有嚴（Youyan）妙生（Miaosheng）曇異（Tanyi）善本（Shanben）宗坦（Zongtan）中立（Zhongli）元照（Yuanzhao）法宗（Fazong）瞭然（Liaoran）智仙（Zhixian）智深（Zhishen）思照（Sizhao）若愚（Ruoyu）（則章（Zezhang））仲閔（Zhongmin）介然（Jieran）卷四往生比邱第三之

【English Translation】 English version: Born in the pure land, the Buddha's power is inconceivable. The power of the mind is also inconceivable, capable of transforming that defiled and turbid abode entirely into a Lotus Treasury world. Now that I have spoken this verse, I prostrate before all the virtuous and holy beings, wishing you to radiate the white light from your brow, Gathering all the sentient beings as numerous as dust particles, the lotus flowers bloom in the snap of a finger, ultimately all entering the Bodhi field.

Table of Contents of Records of Saints and Sages of the Pure Land, Volume 1: The Lord of the Pure Land Teaching, First, Amitabha Buddha (Amitabha), Second, the Holy Assembly Expounding the Teachings: Avalokiteśvara Bodhisattva (Avalokiteśvara), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta), Samantabhadra Bodhisattva (Samantabhadra), Mañjuśrī Bodhisattva (Mañjuśrī), Venerable Kīrtivarman (Kīrtivarman), Venerable Aśvaghoṣa (Aśvaghoṣa), Venerable Nāgārjuna (Nāgārjuna), Master Vasubandhu (Vasubandhu), Bodhisattva Jueming Miaohang. Volume 2: Rebirth as Bhikshus, Part 1 of the Third: Huiyuan (Huiyuan) (Huichi (Huichi)), Huiyong (Huiyong), Sengxian (Sengxian), Huiqian (Huiqian), Sengji (Sengji), Huigong (Huigong) (Sengguang (Sengguang), Huilan (Huilan)), Tanheng (Tanheng), Daojing (Daojing), Tanshun (Tanshun), Buddhabhadra (Buddhabhadra), Daobing (Daobing), Sengrui (Sengrui), Tanshen (Tanshen), Huichong (Huichong), Tanjian (Tanjian) (Daohai (Daohai), Huikan (Huikan), Huigong (Huigong), Tancha (Tancha), Daoguang (Daoguang), Daoguang (Daoguang)), Huitong (Huitong), Tanhong (Tanhong), Huijin (Huijin), Daozhen (Daozhen), Tanluan (Tanluan), Falin (Falin), Huiguang (Huiguang), Sengrou (Sengrou), Daoping (Daoping), Huiming (Huiming) (Fayin (Fayin)), Jingai (Jingai), Huiing (Huiing), Tanyan (Tanyan), Daoyu (Daoyu), Zhishun (Zhishun), Dharma Master Deng (Dengfashi), Zhiyi (Zhiyi), Huicheng (Huicheng), Huiming (Huiming), Huihai (Huihai), Zhitong (Zhitong), Zhenhui (Zhenhui), Fazhi (Fazhi), Shanwei (Shanwei), Daojie (Daojie) (Fanchuo (Fanchuo)), Guanding (Guanding), Sengzang (Sengzang), Faxi (Faxi), Daoang (Daoang), Zhiyan (Zhiyan), Dengguan (Dengguan), Shouhong (Shouhong), Daochuo (Daochuo) (Daofu (Daofu)), Sengxuan (Sengxuan) (Qifang (Qifang), Yuanguo (Yuanguo)), Puming (Puming), Two Shramanas (Ershami), Deimei (Deimei), Huiman (Huiman), Shensu (Shensu), Mingzhan (Mingzhan), Yuanhui (Yuanhui), Huixuan (Huixuan), Mingjun (Mingjun), Shandao (Shandao), Huaigan (Huaigan), Faxiang (Faxiang), Baoxiang (Baoxiang), Gongjiong (Gongjiong), Weian (Weian), Fachi (Fachi), Huaiyu (Huaiyu), Huiri (Huiri), Changmin (Changmin), Fashan (Fashan), Shenhao (Shenhao), Daoguang (Daoguang), Feixi (Feixi), Qihan (Qihan), Zijue (Zijue). Volume 3: Rebirth as Bhikshus, Part 2 of the Third: Chengyuan (Chengyuan), Fazhao (Fazhao), Shaokang (Shaokang), Biancai (Biancai), Shandao (Shandao), Zhiqin (Zhiqin), Zhiyuan (Zhiyuan), Duanfu (Duanfu), Xiongjun (Xiongjun), Weigong (Weigong), Daxing (Daxing), Zhitong (Zhitong), Kezhi (Kezhi), Shaoyan (Shaoyan), Shouzhen (Shouzhen), Yanshou (Yanshou), Wu'en (Wu'en) (Wenbei (Wenbei)), Wenlian (Wenlian), Yitong (Yitong), Youji (Youji), Shengchang (Shengchang), Zhili (Zhili), Zunshi (Zunshi), Yihuai (Yihuai), Benru (Benru), Renyue (Renyue), Chuqian (Chuqian), Huicai (Huicai), Lingzhao (Lingzhao), Siyi (Siyi), Zongze (Zongze), Yuanjing (Yuanjing), Congya (Congya), Kejiu (Kejiu) (Xungong (Xungong), Sunshierlang (Sunshierlang), Xudaogu (Xudaogu)), Zeying (Zeying), Zongben (Zongben), Youyan (Youyan), Miaosheng (Miaosheng), Tanyi (Tanyi), Shanben (Shanben), Zongtan (Zongtan), Zhongli (Zhongli), Yuanzhao (Yuanzhao), Fazong (Fazong), Liaoran (Liaoran), Zhixian (Zhixian), Zhishen (Zhishen), Sizhao (Sizhao), Ruoyu (Ruoyu) (Zezhang (Zezhang)), Zhongmin (Zhongmin), Jieran (Jieran). Volume 4: Rebirth as Bhikshus, Part 3 of the

三齊玉蘊齊道言元肇思凈如湛宗利道琛子元妙云睎顏道因有朋惟月思敏慧亨行詵用欽惟渥仲明沖益本空法因智廉慧明瞭義慧誠祖南晞湛法持了宣(善榮)曇懿祖朗太微思聦凈觀利先師安如寶顯超有開道生若觀瑩珂智印戒度祖輝如鑒祖新妙文善住旨公性澄蒙潤明本優曇宏濟必才悅可維則善繼子文盤谷文慧妙葉卷五往生比邱第三之四梵琦可授慧日普智景隆(琴公)寶珠本明義秀雪梅性專祖香圓果真清明證(真定)明玉法祥袾宏如榮如清廣制真緣傳記德清傳燈古松仲光金童廟僧海寶大云無名僧卷六往生比邱第三之五智旭如會大勍大真道樞崇文具宗讀體林谷萬緣勝慈成時行策海潤(長涇僧)指南超城明宏明德實賢明悟德峻聞言道徹成注了庵實定(際會)實圓恒一慧端法真佛安往生比邱尼第四慧木法盛凈真法藏悟效能奉慧安袾錦廣覺成靜潮音卷七往生人王第五烏萇國王往生王臣第六七萬釋種劉程之於昶馬子云韋文晉張抗文彥博楊杰(王仲回)王古(葛繁)鐘離瑾(景融松)馬圩(永逸)江公望陳瓘王衷張迪胡闉馮楫吳秉信張揄李秉陸沅錢象祖昝家國(計公)梅汝能朱綱陳瓚嚴澄(樸)蔡承植虞淳熙唐時袁宏道(中道登)丁明登黃翼聖金光前(龔氏)卷八往生居士第七差摩竭闕公則張野張詮何曇遠魏世子庾詵宋滿鄭牧卿高浩象李知

遙孫忠左伸孫良賈純仁范儼孫忭唐世良陸浚王闐王日休樓汾張元祥元子平姚約梅福胡嵩陸偉閻邦榮吳克己陳君璋王九蓮楊嘉祎陳道民唐廷任戈以安孫叔子郭大林劉通志郝熙載杜居士吳大恩吳繼勛華居士顧原朱元正周廷璋程見山張守約莊廣還鮑宗肇莊嚴黃承惠聞啟初沈咸(宏)朱鷺吳瞻樓吳鳴珙王醇陳至善張光緯袁列星皇甫士坊羅允枚周夢顏(王孟鄰　余鶴亭)沈中旭楊廣文顧天瑞(陸氏　俞氏)姜見龍沈炳王恭卷九往生雜流第八張鍾馗張善和金𠁗馮氓吳瓊李彥通黃生徐六公沈三郎師贊倪道者大善寺行童張愛吳澆燭吳毛王仰泉梁維周往生女人第九韋提希夫人(五百侍女)樂音老母紀氏魏氏女獨孤皇后王氏姚婆溫靜文妻任氏王氏陳媼袁媼陳媼于媼王氏馮氏吳氏龔氏孫氏女郭氏施氏姚婆王氏王百娘朱氏陸氏蔡氏項氏沈氏鐘婆梁氏女黃婆崔婆陶氏李氏盛媼黃氏王氏女樓氏周婆朱氏裴氏女孫媼秦媼蔣十八妻沈媼孟氏陳氏胡媼周氏鄭氏周婆張夫人薛氏方氏徐氏許氏婦于媼潘氏朱氏祝氏張太宜人楊選一妻鐘氏吳氏女盧氏費氏李氏李氏陳嫗張寡婦陸寡婦楊氏江氏徐太宜人淩氏余媼楊媼余氏往生物類第十鸚鵡鴝鵒白鸚鵡

凈土聖賢錄目次(終)

No. 1549

凈土聖賢錄卷一

凈土教主第一

阿彌

【現代漢語翻譯】現代漢語譯本遙孫忠，左伸孫良賈，純仁范儼孫忭，唐世良，陸浚，王闐，王日休，樓汾，張元祥，元子平，姚約，梅福，胡嵩，陸偉，閻邦榮，吳克己，陳君璋，王九蓮，楊嘉祎，陳道民，唐廷任，戈以安，孫叔子，郭大林，劉通志，郝熙載，杜居士，吳大恩，吳繼勛，華居士，顧原，朱元正，周廷璋，程見山，張守約，莊廣還，鮑宗肇，莊嚴，黃承惠，聞啟初，沈咸(宏)，朱鷺，吳瞻樓，吳鳴珙，王醇，陳至善，張光緯，袁列星，皇甫士坊，羅允枚，周夢顏(王孟鄰　余鶴亭)，沈中旭，楊廣文，顧天瑞(陸氏　俞氏)，姜見龍，沈炳，王恭卷九往生雜流第八：張鍾馗，張善和，金𠁗，馮氓，吳瓊，李彥通，黃生，徐六公，沈三郎，師贊，倪道者，大善寺行童張愛，吳澆燭，吳毛，王仰泉，梁維周。往生女人第九：韋提希夫人(Queen Vaidehi，五百侍女)，樂音老母，紀氏，魏氏女，獨孤皇后，王氏，姚婆，溫靜文妻任氏，王氏，陳媼，袁媼，陳媼，于媼，王氏，馮氏，吳氏，龔氏，孫氏女，郭氏，施氏，姚婆，王氏，王百娘，朱氏，陸氏，蔡氏，項氏，沈氏，鐘婆，梁氏女，黃婆，崔婆，陶氏，李氏，盛媼，黃氏，王氏女，樓氏，周婆，朱氏，裴氏女，孫媼，秦媼，蔣十八妻，沈媼，孟氏，陳氏，胡媼，周氏，鄭氏，周婆，張夫人，薛氏，方氏，徐氏，許氏婦，于媼，潘氏，朱氏，祝氏，張太宜人，楊選一妻，鐘氏，吳氏女，盧氏，費氏，李氏，李氏，陳嫗，張寡婦，陸寡婦，楊氏，江氏，徐太宜人，淩氏，余媼，楊媼，余氏。往生物類第十：鸚鵡，鴝鵒，白鸚鵡。

《凈土聖賢錄》目次(終)

No. 1549

《凈土聖賢錄》卷一

凈土教主第一

阿彌陀佛(Amitabha)

【English Translation】 English version Yao Sunzhong, Zuo Shen Sunliang Jia, Chunren Fan Yan Sun Bian, Tang Shiliang, Lu Jun, Wang Tian, Wang Rixiu, Lou Fen, Zhang Yuanxiang, Yuan Ziping, Yao Yue, Mei Fu, Hu Song, Lu Wei, Yan Bangrong, Wu Keji, Chen Junzhang, Wang Jiulian, Yang Jiayi, Chen Daomin, Tang Tingren, Ge Yi'an, Sun Shuzi, Guo Dalin, Liu Tongzhi, Hao Xizai, Layman Du, Wu Da'en, Wu Jixun, Layman Hua, Gu Yuan, Zhu Yuanzheng, Zhou Tingzhang, Cheng Jianshan, Zhang Shouyue, Zhuang Guanghuan, Bao Zongzhao, Zhuang Yan, Huang Chenghui, Wen Qichu, Shen Xian (Hong), Zhu Lu, Wu Zhanlou, Wu Minggong, Wang Chun, Chen Zhishan, Zhang Guangwei, Yuan Liexing, Huangfu Shifang, Luo Yunmei, Zhou Mengyan (Wang Menglin, Yu Heting), Shen Zhongxu, Yang Guangwen, Gu Tianrui (Lu's, Yu's), Jiang Jianlong, Shen Bing, Wang Gong. Scroll 9, Miscellaneous Biographies of Rebirth, Eighth: Zhang Zhongkui, Zhang Shanhe, Jin 𠁗, Feng Mang, Wu Qiong, Li Yantong, Huang Sheng, Xu Liugong, Shen Sanlang, Shi Zan, Ni Daozhe, Child Monk Zhang Ai of Dasan Temple, Wu Jiaozhu, Wu Mao, Wang Yangquan, Liang Weizhou. Ninth: Biographies of Reborn Women: Lady Vaidehi (with five hundred attendants), Old Woman Leyin, Ji's, Wei's daughter, Empress Dugu, Wang's, Granny Yao, Ren, wife of Wen Jingwen, Wang's, Old Woman Chen, Old Woman Yuan, Old Woman Chen, Old Woman Yu, Wang's, Feng's, Wu's, Gong's, Sun's daughter, Guo's, Shi's, Granny Yao, Wang's, Wang Bainiang, Zhu's, Lu's, Cai's, Xiang's, Shen's, Granny Zhong, Liang's daughter, Old Woman Huang, Old Woman Cui, Tao's, Li's, Old Woman Sheng, Huang's, Wang's daughter, Lou's, Granny Zhou, Zhu's, Pei's daughter, Old Woman Sun, Old Woman Qin, Wife of Jiang Shiba, Old Woman Shen, Meng's, Chen's, Hu's, Zhou's, Zheng's, Granny Zhou, Lady Zhang, Xue's, Fang's, Xu's, Xu's wife, Old Woman Yu, Pan's, Zhu's, Zhu's, Zhang Taiyiren, Yang Xuan's wife, Zhong's, Wu's daughter, Lu's, Fei's, Li's, Li's, Old Woman Chen, Widow Zhang, Widow Lu, Yang's, Jiang's, Xu Taiyiren, Ling's, Old Woman Yu, Old Woman Yang, Yu's. Tenth: Biographies of Reborn Animals: Parrot, Crested Myna, White Parrot.

Table of Contents of 'Record of Sages and Worthies of the Pure Land' (End)

No. 1549

Scroll One of 'Record of Sages and Worthies of the Pure Land'

First: Lord of the Pure Land

Amitabha (Amitābha)

陀佛

阿彌陀佛。西方極樂世界之教主也。梵語阿彌陀。此云無量。彼佛光明無量。壽命無量。故號阿彌陀。按無量壽經。過去久遠世自在王佛世中。有一國王。聞佛說法。心懷悅豫。發無上正真道意。棄國捐王而作沙門。號曰法藏。詣世自在王佛所。求佛說法。時世自在王佛。為廣說二百一十億諸佛剎土。天人之善惡。國土之粗妙。應其心願。悉現與之。時彼比邱。聞佛所說嚴凈國土。皆悉睹見。起發無上殊勝之愿。其志寂靜。志無所著。具足五劫。思惟攝取莊嚴佛國清凈之行。如是修已。詣彼佛所。白佛言唯愿聽察。如我所愿當具說之。第一愿。設我得佛。國有地獄餓鬼畜生者。不取正覺。第二愿。設我得佛。國中天人。壽終之後。復更三惡道者。不取正覺。第三愿。設我得佛。國中天人。不悉真金色者。不取正覺。第四愿。設我得佛。國中天人。形色不同。有好醜者。不取正覺。第五愿。設我得佛。國中天人。不識宿命。下至知百千億那由他諸劫事者。不取正覺。第六愿。設我得佛。國中天人。不得天眼。下至見百千億那由他諸佛國者。不取正覺。第七愿。設我得佛。國中天人。不得天耳。下至聞百千億那由他諸佛所說。不悉受持者。不取正覺。第八愿。設我得佛。國中天人。不得見他心智。下至知百千

【現代漢語翻譯】現代漢語譯本阿彌陀佛（Amitābha）。是西方極樂世界的教主。梵語阿彌陀（Amitābha），意為『無量』。此佛光明無量，壽命無量，所以號為阿彌陀。根據《無量壽經》記載，過去在久遠世自在王佛（Lokesvararaja Buddha）住世時，有一位國王，聽聞佛法后，心懷喜悅，發起無上正真道意，於是捨棄國家和王位而出家，法號法藏（Dharmakara）。他前往世自在王佛處，請求佛陀說法。當時，世自在王佛為他廣泛地講述了二百一十億諸佛剎土的情況，包括天人的善惡，以及國土的粗妙，應法藏比丘的心願，全部顯現給他看。當時，這位比丘聽聞佛所說的莊嚴清凈國土，全部都親眼見到了，於是發起無上殊勝的願望，他的心志寂靜，沒有任何執著，具足五劫的時間，思惟攝取莊嚴佛國的清凈之行。這樣修行完畢后，他前往世自在王佛處，稟告佛陀說：『唯愿聽我陳述，我將詳細地說出我的願望。』第一愿：假設我成佛時，我的國土中有地獄、餓鬼、畜生這三惡道，我就不證得正覺。第二愿：假設我成佛時，我的國土中的天人，壽命終結之後，再次墮入三惡道，我就不證得正覺。第三愿：假設我成佛時，我的國土中的天人，不能全部身呈真金色，我就不證得正覺。第四愿：假設我成佛時，我的國土中的天人，形貌顏色不同，有好有丑，我就不證得正覺。第五愿：假設我成佛時，我的國土中的天人，不能知曉宿命，甚至不能知曉百千億那由他劫的事情，我就不證得正覺。第六愿：假設我成佛時，我的國土中的天人，不能得到天眼，甚至不能見到百千億那由他諸佛國土，我就不證得正覺。第七愿：假設我成佛時，我的國土中的天人，不能得到天耳，甚至不能聽聞並受持百千億那由他諸佛所說，我就不證得正覺。第八愿：假設我成佛時，我的國土中的天人，不能得到知他人心智的能力，甚至不能知曉百千

【English Translation】 English version Amitābha (Amitābha). He is the teaching host of the Western Pure Land of Ultimate Bliss. The Sanskrit word Amitābha (Amitābha) means 'immeasurable'. This Buddha has immeasurable light and immeasurable life, hence the name Amitābha. According to the Infinite Life Sutra, in the past, during the time when Lokesvararaja Buddha (Lokesvararaja Buddha) was in the world, there was a king who, after hearing the Buddha's teachings, felt joy in his heart and developed the intention for the unsurpassed, true, and correct path. He then abandoned his country and throne to become a monk, named Dharmakara (Dharmakara). He went to Lokesvararaja Buddha and requested the Buddha to preach the Dharma. At that time, Lokesvararaja Buddha extensively described to him the conditions of two hundred and ten billion Buddha lands, including the goodness and evil of gods and humans, and the coarseness and subtlety of the lands, manifesting them all according to the Bhikkhu's wishes. At that time, this Bhikkhu heard the Buddha's description of the adorned and pure lands, and saw them all with his own eyes. He then made the unsurpassed and extraordinary vows, his mind was tranquil, without any attachments, and he spent five kalpas contemplating and gathering the pure practices for adorning the Buddha land. After completing these practices, he went to that Buddha and reported to the Buddha, saying, 'May you listen to my request, I will explain my vows in detail.' First vow: If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain perfect enlightenment. Second vow: If, when I attain Buddhahood, the gods and humans in my land, after the end of their lives, fall into the three evil realms again, may I not attain perfect enlightenment. Third vow: If, when I attain Buddhahood, the gods and humans in my land cannot all have true golden bodies, may I not attain perfect enlightenment. Fourth vow: If, when I attain Buddhahood, the gods and humans in my land have different shapes and colors, with some being beautiful and others being ugly, may I not attain perfect enlightenment. Fifth vow: If, when I attain Buddhahood, the gods and humans in my land cannot know their past lives, or even know the affairs of hundreds of thousands of billions of nayutas of kalpas, may I not attain perfect enlightenment. Sixth vow: If, when I attain Buddhahood, the gods and humans in my land cannot obtain the divine eye, or even see hundreds of thousands of billions of nayutas of Buddha lands, may I not attain perfect enlightenment. Seventh vow: If, when I attain Buddhahood, the gods and humans in my land cannot obtain the divine ear, or even hear and uphold what hundreds of thousands of billions of nayutas of Buddhas have said, may I not attain perfect enlightenment. Eighth vow: If, when I attain Buddhahood, the gods and humans in my land cannot obtain the ability to know the minds of others, or even know hundreds of thousands

億那由他諸佛國中眾生心念者。不取正覺。第九愿。設我得佛。國中天人。不得神足。於一念頃。下至不能超過百千億那由他諸佛國者。不取正覺。第十愿。設我得佛。國中天人。若起想念貪計身者。不取正覺。第十一愿。設我得佛。國中天人。不住定聚。必滅度者。不取正覺。第十二愿。設我得佛。光明有限量。下至不照百千億那由他諸佛國者。不取正覺。第十三愿。設我得佛。壽命有限量。下至百千億那由他劫者。不取正覺。第十四愿。設我得佛。國中聲聞。有能計量。乃至三千大千世界眾生悉成緣覺。于百千劫悉共計校。知其數者。不取正覺。第十五愿。設我得佛。國中天人。壽命無能限量。除其本願。修短自在。若不爾者。不取正覺。第十六愿。設我得佛。國中天人。乃至聞有不善名者。不取正覺。第十七愿。設我得佛。十方世界無量諸佛。不悉咨嗟稱我名者。不取正覺。第十八愿。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆誹謗正法。第十九愿。設我得佛。十方眾生。發菩提心。修諸功德。至心發願。欲生我國。臨壽終時。假令不與大眾圍繞。現其人前者。不取正覺。第二十愿。設我得佛。十方眾生聞我名號。繫念我國。植眾德本。至心迴向。欲生我國。不果遂

【現代漢語翻譯】現代漢語譯本第九愿：如果我成佛，我國土中的眾生不能知曉億那由他（Ekayuta，極大數目）諸佛國中眾生的心念，我就不證得正覺。第十愿：如果我成佛，我國土中的天人不能獲得神足通，在一念之間，至少不能超過百千億那由他（Ekayuta，極大數目）諸佛國土，我就不證得正覺。第十一愿：如果我成佛，我國土中的天人，若生起想念，貪戀執著于自身，我就不證得正覺。第十二愿：如果我成佛，我國土中的天人，不能安住于正定之聚，必定會經歷滅度，我就不證得正覺。第十三愿：如果我成佛，我的光明有限制，至少不能照亮百千億那由他（Ekayuta，極大數目）諸佛國土，我就不證得正覺。第十四愿：如果我成佛，我的壽命有限制，至少不能達到百千億那由他（Ekayuta，極大數目）劫，我就不證得正覺。第十五愿：如果我成佛，我國土中的聲聞，如果有能夠計量我國土中聲聞數量的人，乃至三千大千世界所有眾生都成為緣覺，在百千劫的時間裡共同計算，能夠知道其數量，我就不證得正覺。第十六愿：如果我成佛，我國土中的天人，壽命有長短的限制，除非是他們自己有本願，可以自由控制壽命的長短，如果不是這樣，我就不證得正覺。第十七愿：如果我成佛，我國土中的天人，乃至聽到有不善的名字，我就不證得正覺。第十八愿：如果我成佛，十方世界無量諸佛，不都讚歎稱揚我的名號，我就不證得正覺。第十九愿：如果我成佛，十方眾生，以至誠之心信樂，想要往生我的國土，乃至僅僅念十聲我的名號，如果不能往生，我就不證得正覺。但犯下五逆重罪和誹謗正法的人除外。第二十愿：如果我成佛，十方眾生，發起菩提心，修習各種功德，以至誠之心發願，想要往生我的國土，臨命終時，如果我沒有與大眾圍繞，顯現在這個人面前，我就不證得正覺。第二十一愿：如果我成佛，十方眾生聽到我的名號，繫念我的國土，種植各種德本，以至誠之心迴向，想要往生我的國土，卻不能實現願望，我就不證得正覺。

【English Translation】 English version Ninth Vow: If, when I attain Buddhahood, the sentient beings in my land cannot know the thoughts of sentient beings in billions of Ekayuta (a very large number) of Buddha lands, may I not attain perfect enlightenment. Tenth Vow: If, when I attain Buddhahood, the gods and humans in my land do not possess supernatural powers, and in a single thought, cannot surpass at least hundreds of thousands of billions of Ekayuta (a very large number) of Buddha lands, may I not attain perfect enlightenment. Eleventh Vow: If, when I attain Buddhahood, the gods and humans in my land give rise to thoughts of greed and attachment to their bodies, may I not attain perfect enlightenment. Twelfth Vow: If, when I attain Buddhahood, the gods and humans in my land do not dwell in the assembly of the truly settled and are certain to experience extinction, may I not attain perfect enlightenment. Thirteenth Vow: If, when I attain Buddhahood, my light is limited and cannot illuminate at least hundreds of thousands of billions of Ekayuta (a very large number) of Buddha lands, may I not attain perfect enlightenment. Fourteenth Vow: If, when I attain Buddhahood, my lifespan is limited and does not reach at least hundreds of thousands of billions of Ekayuta (a very large number) of kalpas, may I not attain perfect enlightenment. Fifteenth Vow: If, when I attain Buddhahood, there are Shravakas (disciples) in my land who can be counted, even if all the beings in the three-thousand great-thousand world become Pratyekabuddhas (Solitary Buddhas) and together calculate for hundreds of thousands of kalpas and know their number, may I not attain perfect enlightenment. Sixteenth Vow: If, when I attain Buddhahood, the lifespan of the gods and humans in my land is limited, unless it is their original vow to freely control the length of their lives, may I not attain perfect enlightenment. Seventeenth Vow: If, when I attain Buddhahood, the gods and humans in my land even hear of an unwholesome name, may I not attain perfect enlightenment. Eighteenth Vow: If, when I attain Buddhahood, the countless Buddhas in the ten directions do not all praise and extol my name, may I not attain perfect enlightenment. Nineteenth Vow: If, when I attain Buddhahood, sentient beings in the ten directions, with sincere faith and joy, desire to be born in my land, and even with just ten recitations of my name, are not born there, may I not attain perfect enlightenment, except for those who commit the five heinous offenses and slander the true Dharma. Twentieth Vow: If, when I attain Buddhahood, sentient beings in the ten directions, generate the Bodhi mind, cultivate various merits, and sincerely vow to be born in my land, and at the time of their death, I do not appear before them surrounded by a great assembly, may I not attain perfect enlightenment. Twenty-first Vow: If, when I attain Buddhahood, sentient beings in the ten directions hear my name, focus their thoughts on my land, plant various roots of virtue, and sincerely dedicate them, desiring to be born in my land, but their wish is not fulfilled, may I not attain perfect enlightenment.

者。不取正覺。第二十一愿。設我得佛。國中天人。不悉成滿三十二大人相者。不取正覺。第二十二愿。設我得佛。他方佛土諸菩薩眾。來生我國。究竟必至一生補處。除其本願。自在所化。為眾生故。被宏誓鎧。積累德本。度脫一切。游諸佛國。修菩薩行。供養十方諸佛如來。開化恒沙無量眾生。使立無上正真之道。超出常倫諸地之行。現前修習普賢之德。若不爾者。不取正覺。第二十三愿。國中菩薩。承佛神力。供養諸佛。一食之頃。不能遍至無數無量億那由他諸佛國者。不取正覺。第二十四愿。設我得佛。國中菩薩。在諸佛前現其德本。諸所求欲供養之具若不如意者。不取正覺。第二十五愿。設我得佛。國中菩薩。不能演說一切智者。不取正覺。第二十六愿。設我得佛。國中菩薩。不得金剛那羅延身者。不取正覺。第二十七愿。設我得佛。國中天人一切萬物。嚴凈光潔。形色殊特。窮微極妙。無能稱量。其諸眾生。乃至逮得天眼。有能明瞭辨其名數者。不取正覺。第二十八愿。設我得佛。國中菩薩。乃至少功德者。不能知見其道場樹無量光色。高四百萬里者。不取正覺。第二十九愿。設我得佛。國中菩薩。若受讀經法。諷誦持說。而不得辯才智慧者。不取正覺。第三十愿。設我得佛。國中菩薩。智慧辯才。若可

【現代漢語翻譯】現代漢語譯本『若不能成就以上功德，我便不成佛。』這是第二十一愿。『假設我成佛時，我國中的天人和菩薩，不能完全具備三十二種大丈夫相，我便不成佛。』這是第二十二愿。『假設我成佛時，其他佛土的菩薩眾，來生到我的國土，最終必定達到一生補處（指下一生即可成佛的菩薩）的地位。除了那些有特殊本願，爲了教化眾生而自在示現的菩薩。他們爲了眾生的緣故，披上宏大的誓願之鎧甲，積累功德根本，度脫一切眾生，遊歷各個佛國，修習菩薩的德行，供養十方諸佛如來，開化如恒河沙數般無量的眾生，使他們樹立無上正真之道，超越通常的各個階位的修行，現前修習普賢菩薩的德行。如果不能這樣，我便不成佛。』這是第二十三愿。『我國土中的菩薩，憑藉佛的神力，供養諸佛，即使在一頓飯的時間內，也不能普遍到達無數無量億那由他（極大的數量單位）的佛國，我便不成佛。』這是第二十四愿。『假設我成佛時，我國土中的菩薩，在諸佛面前顯現他們的功德根本，他們所求的供養之物，如果不能如意獲得，我便不成佛。』這是第二十五愿。『假設我成佛時，我國土中的菩薩，不能演說一切智（佛的智慧），我便不成佛。』這是第二十六愿。『假設我成佛時，我國土中的菩薩，不能得到金剛那羅延身（堅固不壞之身），我便不成佛。』這是第二十七愿。『假設我成佛時，我國土中的天人以及一切萬物，都莊嚴清凈，光明顯潔，形色殊勝特別，窮盡細微達到極致美妙，無法用言語衡量。那裡的眾生，乃至得到天眼，如果有人能夠清楚地辨別出它們的名稱和數量，我便不成佛。』這是第二十八愿。『假設我成佛時，我國土中的菩薩，即使是功德最少的人，也不能知曉和看見我的道場樹（菩提樹）的無量光色，以及高達四百萬里，我便不成佛。』這是第二十九愿。『假設我成佛時，我國土中的菩薩，如果接受讀誦經法，背誦和解說，而不能得到辯才和智慧，我便不成佛。』這是第三十愿。『假設我成佛時，我國土中的菩薩，智慧和辯才，如果可以

【English Translation】 English version 『If these are not fulfilled, may I not attain perfect enlightenment.』 This is the twenty-first vow. 『If, when I attain Buddhahood, the devas (heavenly beings) and humans in my land do not all perfectly possess the thirty-two major marks of a great man, may I not attain perfect enlightenment.』 This is the twenty-second vow. 『If, when I attain Buddhahood, the multitudes of Bodhisattvas from other Buddha-lands, who are born in my country, do not ultimately reach the stage of 『one lifetime away from Buddhahood』 (ekajati-pratibaddha) – except for those who, by their original vows, freely manifest themselves for the sake of sentient beings, being armed with the armor of great vows, accumulating roots of virtue, delivering all beings, traveling to various Buddha-lands, practicing the conduct of Bodhisattvas, making offerings to the Buddhas and Tathagatas (thus come ones) of the ten directions, enlightening countless beings as numerous as the sands of the Ganges, enabling them to establish the unsurpassed, true, and correct path, surpassing the conduct of the ordinary levels of the stages, presently cultivating the virtues of Samantabhadra (universal worthy). If this is not so, may I not attain perfect enlightenment.』 This is the twenty-third vow. 『If the Bodhisattvas in my land, relying on the Buddha's divine power, in the space of a single meal, cannot universally reach countless, limitless, incalculable nayutas (a very large number) of Buddha-lands to make offerings to the Buddhas, may I not attain perfect enlightenment.』 This is the twenty-fourth vow. 『If, when I attain Buddhahood, the Bodhisattvas in my land, when manifesting their roots of virtue before the Buddhas, do not have their desired offerings readily available, may I not attain perfect enlightenment.』 This is the twenty-fifth vow. 『If, when I attain Buddhahood, the Bodhisattvas in my land are unable to expound the wisdom of all-knowingness (sarvajna), may I not attain perfect enlightenment.』 This is the twenty-sixth vow. 『If, when I attain Buddhahood, the Bodhisattvas in my land do not attain the Vajra Narayana body (indestructible body), may I not attain perfect enlightenment.』 This is the twenty-seventh vow. 『If, when I attain Buddhahood, the devas (heavenly beings) and humans and all things in my land are not adorned, pure, bright, and clean, with forms and colors that are unique and extraordinary, reaching the ultimate in subtlety and exquisiteness, beyond measure, and if even those beings who have attained the heavenly eye are unable to clearly discern their names and numbers, may I not attain perfect enlightenment.』 This is the twenty-eighth vow. 『If, when I attain Buddhahood, the Bodhisattvas in my land, even those with the least merit, are unable to know and see the immeasurable light and colors of my Bodhi tree (tree of enlightenment) which is four million li (a Chinese unit of distance) in height, may I not attain perfect enlightenment.』 This is the twenty-ninth vow. 『If, when I attain Buddhahood, the Bodhisattvas in my land, if they receive, read, recite, and explain the sutras (discourses), do not obtain eloquence and wisdom, may I not attain perfect enlightenment.』 This is the thirtieth vow. 『If, when I attain Buddhahood, the wisdom and eloquence of the Bodhisattvas in my land, if it can be

限量者。不取正覺。第三十一愿。設我得佛。國土清凈。皆悉照見十方一切無量無數不可思議諸佛世界。猶如明鏡。睹其面像。若不爾者。不取正覺。第三十二愿。設我得佛。自地以上。至於虛空。宮殿樓觀。池流華樹。國土所有一切萬物。皆以無量雜寶百千種香而共合成。嚴飾奇妙。超諸天人。其香普熏十方世界。菩薩聞者。皆修佛行。若不如是。不取正覺。第三十三愿。設我得佛。十方無量不可思議諸佛世界眾生之類。蒙我光明觸其身者。身心柔軟。超過天人。若不爾者。不取正覺。第三十四愿。設我得佛。十方無量不可思議諸佛世界。眾生之類。聞我名字。不得菩薩無生法忍諸深總持者。不取正覺。第三十五愿。設我得佛。十方無量不可思議諸佛世界。其有女人。聞我名字。歡喜信樂。發菩提心。厭惡女身。壽終之後。復為女像者。不取正覺。第三十六愿。設我得佛。十方無量不可思議諸佛世界諸菩薩眾。聞我名字。壽終之後。常修梵行。至成佛道。若不爾者。不取正覺。第三十七愿。設我得佛。十方無量不可思議諸佛世界諸天人民。聞我名字。五體投地。稽首作禮。歡喜信樂。修菩薩行。諸天世人。莫不致敬。若不爾者。不取正覺。第三十八愿。設我得佛。國中天人。欲得衣服。隨念即至。如佛所贊應法妙服

【現代漢語翻譯】現代漢語譯本第三十一愿：假設我成佛，我的國土清凈莊嚴，能夠完全照見十方一切無量無數不可思議的諸佛世界，就像明鏡照見面容一樣。如果不能這樣，我就不成佛。第三十二愿：假設我成佛，從地面以上，直到虛空，所有的宮殿樓閣、池水流淌、花草樹木，以及國土上所有的一切萬物，都由無量雜寶和百千種香合成，莊嚴奇妙，超越一切天人和樂。香氣普遍薰染十方世界，菩薩聞到后，都修習佛的德行。如果不能這樣，我就不成佛。第三十三愿：假設我成佛，十方無量不可思議的諸佛世界中的一切眾生，蒙受我的光明照觸身體，身心都變得柔軟，超過天人。如果不能這樣，我就不成佛。第三十四愿：假設我成佛，十方無量不可思議的諸佛世界中的一切眾生，聽到我的名字，如果不能獲得菩薩的無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻領悟）和各種甚深總持（Dharani，陀羅尼，總攝憶持佛法的能力），我就不成佛。第三十五愿：假設我成佛，十方無量不可思議的諸佛世界中，如果有女人，聽到我的名字，歡喜信樂，發起菩提心（Bodhi-citta，覺悟之心），厭惡女身，壽命終結之後，如果再次轉生為女身，我就不成佛。第三十六愿：假設我成佛，十方無量不可思議的諸佛世界中的一切菩薩眾，聽到我的名字，壽命終結之後，常常修習清凈的梵行（Brahmacharya，清凈行），直至成就佛道。如果不能這樣，我就不成佛。第三十七愿：假設我成佛，十方無量不可思議的諸佛世界中的一切天人和人民，聽到我的名字，五體投地，稽首作禮，歡喜信樂，修習菩薩行，所有的天人和世人都對我致以敬意。如果不能這樣，我就不成佛。第三十八愿：假設我成佛，我的國土中的天人，想要得到衣服，隨心念就能立刻得到，就像佛所讚歎的應法妙服一樣。

【English Translation】 English version 31st Vow: If, when I attain Buddhahood, my land is not pure and clear, and if it does not completely illuminate all the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, as clearly as one sees one's face reflected in a bright mirror, may I not attain perfect enlightenment. 32nd Vow: If, when I attain Buddhahood, from the ground upwards to the sky, all palaces, pavilions, ponds, flowing streams, flowers, trees, and all things in my land are not made of immeasurable jewels and hundreds of thousands of kinds of incense, exquisitely adorned and surpassing all gods and humans, and if their fragrance does not pervade the ten directions, causing Bodhisattvas who smell it to cultivate Buddha-deeds, may I not attain perfect enlightenment. 33rd Vow: If, when I attain Buddhahood, beings in the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, upon being touched by my light, do not become physically and mentally soft and supple, surpassing gods and humans, may I not attain perfect enlightenment. 34th Vow: If, when I attain Buddhahood, beings in the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, upon hearing my name, do not attain the 'non-origination forbearance' (Anutpattika-dharma-kshanti) of Bodhisattvas and various profound Dharanis, may I not attain perfect enlightenment. 35th Vow: If, when I attain Buddhahood, in the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, any woman who hears my name, rejoices and believes, generates the Bodhi-citta (mind of enlightenment), and dislikes her female body, is reborn as a woman again after the end of her life, may I not attain perfect enlightenment. 36th Vow: If, when I attain Buddhahood, all Bodhisattvas in the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, upon hearing my name, do not constantly cultivate pure conduct (Brahmacharya) after the end of their lives, until they attain Buddhahood, may I not attain perfect enlightenment. 37th Vow: If, when I attain Buddhahood, all gods and people in the immeasurable, countless, and inconceivable Buddha-worlds in the ten directions, upon hearing my name, do not prostrate themselves with their five limbs touching the ground, bow their heads in reverence, rejoice and believe, and cultivate Bodhisattva practices, and if all gods and humans do not pay me respect, may I not attain perfect enlightenment. 38th Vow: If, when I attain Buddhahood, the gods and humans in my land, upon desiring clothing, do not receive it immediately as they wish, like the wonderful Dharma-clothing praised by the Buddhas, may I not attain perfect enlightenment.

。自然在身。有求裁縫搗染浣濯者。不取正覺。第三十九愿。設我得佛。國中天人。所受快樂。不如漏盡比邱者。不取正覺。第四十愿。設我得佛。國中菩薩。隨意欲見十方無量嚴凈佛土。應時如願。于寶樹中。悉皆照見。猶如明鏡。睹見面像。若不爾者。不取正覺。第四十一愿。設我得佛。他方國土諸菩薩眾。聞我名字。至於得佛。諸根缺陋不具足者。不取正覺。第四十二愿。設我得佛。他方國土諸菩薩眾。聞我名字。皆悉逮得清凈解脫三昧。住是三昧。一發意頃。供養無量不可思議諸佛世尊。而不失定意。若不爾者。不取正覺。第四十三愿。設我得佛。他方國土諸菩薩眾。聞我名字。壽終之後。生尊貴家。若不爾者。不取正覺。第四十四愿。設我得佛。他方國土諸菩薩眾。聞我名字。歡喜踴躍。修菩薩行。具足德本。若不爾者。不取正覺。第四十五愿。設我得佛。他方國土諸菩薩眾。聞我名字。皆悉逮得普等三昧。住是三昧。至於成佛。常見無量不可思議一切諸佛。若不爾者。不取正覺。第四十六愿。設我得佛。國中菩薩。隨其志願。所欲聞法。自然得聞。若不爾者。不取正覺。第四十七愿。設我得佛。他方國土諸菩薩眾。聞我名字。不即得至不退轉者。不取正覺。第四十八愿。設我得佛。他方國土諸菩薩眾。聞

【現代漢語翻譯】現代漢語譯本。自然加持于身。如有需要裁縫、搗染、浣洗的人，我若不能滿足他們的需求，我就不證得正覺。第三十九愿。設使我成佛時，我國土中的天人和阿羅漢所受的快樂，如果不如斷盡煩惱的比丘（Biksu，佛教術語，指出家男子）所受的快樂，我就不證得正覺。第四十愿。設使我成佛時，我國土中的菩薩，如果不能隨意願意見到十方無量莊嚴清凈的佛土，並且能夠應時如願，在寶樹中，完全照見，猶如明鏡照見自己的面容一樣，我就不證得正覺。第四十一愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，直到成佛，如果還有諸根殘缺不全的，我就不證得正覺。第四十二愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，都能獲得清凈解脫三昧（Samadhi，佛教術語，指心神平靜、專注的狀態），安住于這種三昧中，在一念之間，供養無量不可思議的諸佛世尊，而不失去定意，我就不證得正覺。第四十三愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，壽終之後，能生於尊貴之家，我就不證得正覺。第四十四愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，歡喜踴躍，修菩薩行，具足功德根本，我就不證得正覺。第四十五愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，都能獲得普等三昧（Samadhi，佛教術語，指心神平靜、專注的狀態），安住于這種三昧中，直到成佛，常見無量不可思議的一切諸佛，我就不證得正覺。第四十六愿。設使我成佛時，我國土中的菩薩，隨著他們的志願，想要聽聞佛法，自然就能聽聞，我就不證得正覺。第四十七愿。設使我成佛時，其他國土的諸位菩薩，聽到我的名字，不能立即達到不退轉的境界，我就不證得正覺。第四十八愿。設使我成佛時，其他國土的諸位菩薩，聽到

【English Translation】 English version 。Natural blessings will be upon them. If there are those who need tailors, dyers, or launderers, and I cannot fulfill their needs, may I not attain perfect enlightenment. This is the thirty-ninth vow. If, when I attain Buddhahood, the joy experienced by the gods and humans in my land is not superior to that of a Bhiksu (Buddhist term, meaning a male monastic) who has exhausted all defilements, may I not attain perfect enlightenment. This is the fortieth vow. If, when I attain Buddhahood, the Bodhisattvas in my land cannot freely desire to see the immeasurable, adorned, and pure Buddha lands of the ten directions, and if they cannot, in accordance with their wishes, see everything within the jeweled trees as clearly as seeing their own faces in a bright mirror, may I not attain perfect enlightenment. This is the forty-first vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, still have incomplete or deficient faculties even until they attain Buddhahood, may I not attain perfect enlightenment. This is the forty-second vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, all attain the pure liberation Samadhi (Buddhist term, meaning a state of mental tranquility and concentration), and abiding in this Samadhi, in a single moment of thought, make offerings to immeasurable, inconceivable Buddhas, without losing their concentration, may I not attain perfect enlightenment. This is the forty-third vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, are reborn into noble families after the end of their lives, may I not attain perfect enlightenment. This is the forty-fourth vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, rejoice and leap with joy, cultivate the Bodhisattva path, and possess complete roots of virtue, may I not attain perfect enlightenment. This is the forty-fifth vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, all attain the universal Samadhi (Buddhist term, meaning a state of mental tranquility and concentration), and abiding in this Samadhi, until they attain Buddhahood, constantly see immeasurable, inconceivable Buddhas, may I not attain perfect enlightenment. This is the forty-sixth vow. If, when I attain Buddhahood, the Bodhisattvas in my land, according to their vows, naturally hear the Dharma they wish to hear, may I not attain perfect enlightenment. This is the forty-seventh vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing my name, do not immediately reach the stage of non-retrogression, may I not attain perfect enlightenment. This is the forty-eighth vow. If, when I attain Buddhahood, the Bodhisattvas in other lands, upon hearing

我名字。不即得至第一忍第二第三法忍。于諸佛法。不能即得不退轉者。不取正覺。時法藏比邱說此四十八愿已。普地六種震動。天雨妙華。空中贊言。決定必成無上正覺。法藏比邱建此愿已。一向專志莊嚴妙土。所修佛國。開廓廣大。超勝獨妙。建立常然。無衰無變。于不可思議兆載永劫。積植菩薩無量德行。不生欲覺瞋覺害覺。不起欲想瞋想害想。不著色聲香味觸法。忍力成就。不計眾苦。少欲知足。無染恚癡。三昧常寂。智慧無礙。無有虛偽諂曲之心。和顏愛語。先意承問。勇猛精進。志願無倦。專求清白之法。以惠利群生。恭敬三寶。奉事師長。以大莊嚴。具足眾行。令諸眾生功德成就。住空無相無愿之法。無作無起。觀法如化。遠離粗言。自害害彼。彼此俱害。修習善語自利利人。人我兼利。棄國捐王。絕去財色。自行六波羅蜜。教人令行。無央數劫。積功累德。隨其生處。任意所欲。無量寶藏。自然發應。教化安立無數眾生。住于無上正真之道。或為長者居士豪姓尊貴。或為剎剎國君。轉輪聖帝。或為六慾天主。乃至梵王。常以四事供養恭敬一切諸佛。如是功德。不可稱說。口氣香潔。如優缽羅華。身諸毛孔。出栴檀香。其香普熏無量世界。容色端正。相好殊妙。其手常出無盡之寶。衣服飲食珍妙華香繒

【現代漢語翻譯】現代漢語譯本若我（法藏比丘）立誓之後，不能立即獲得第一、第二、第三法忍（對佛法的深刻理解和接受），並且對於諸佛之法，不能立即獲得不退轉的境界，我就不證得正覺（無上智慧）。當時，法藏比丘說完這四十八大愿之後，大地發生六種震動，天空降下美妙的花朵，空中傳來讚歎的聲音說：『必定成就無上正覺！』法藏比丘建立這些誓願之後，一心一意地莊嚴清凈的國土。他所修行的佛國，開闊廣大，超勝獨特而美妙，建立得穩固而長久，沒有衰敗和變化。在不可思議的兆載永劫（極長的時間）里，積累了菩薩無量的功德和德行。不生起貪慾的念頭、嗔恨的念頭、傷害的念頭，不起貪慾的想法、嗔恨的想法、傷害的想法。不執著於色、聲、香、味、觸、法（六塵）。忍辱的力量成就圓滿，不計較各種苦難。少欲知足，沒有染污、嗔恚、愚癡。禪定常常寂靜，智慧沒有障礙。沒有虛偽和諂媚的心，和顏悅色，用慈愛的語言與人交談，先了解對方的心意並主動問候。勇猛精進，志願沒有厭倦，專心尋求清凈純潔的佛法，用來惠及利益眾生。恭敬三寶（佛、法、僧），奉事師長，用盛大的莊嚴，具足各種修行，使一切眾生的功德成就。安住于空、無相、無愿的境界，無所作為，無所生起，觀察一切法如同幻化。遠離粗惡的言語，不做傷害自己、傷害他人、彼此都傷害的事情。修習善良的言語，使自己受益，使他人受益，自己和他人都能得到利益。他捨棄國家，拋棄王位，斷絕錢財和美色。自己修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），教導他人也去修行。在無數的劫數里，積累功德。隨著他所投生的處所，可以隨意滿足自己的願望。無量的寶藏，自然涌現出來。教化安立無數的眾生，安住在無上真正之道上。或者成為長者、居士、豪門望族、尊貴之人，或者成為各個世界的國王、轉輪聖王，或者成為六慾天的天主，乃至梵天王。常常用四事（飲食、衣服、臥具、醫藥）供養恭敬一切諸佛。這樣的功德，不可稱說。他的口氣清新潔凈，如同優缽羅花（藍色蓮花）的香氣。他身體的每個毛孔，都散發出栴檀香（一種名貴的香木），這種香氣普遍薰染無量的世界。容貌端正，相貌美好而殊勝，他的手中常常涌現出無盡的寶物，衣服飲食珍貴美妙，華麗的香花和絲綢。

【English Translation】 English version If, after I (the Bhikshu Dharmakara) have made my vows, I should not immediately attain the first, second, and third forbearance (deep understanding and acceptance of the Buddha's teachings), and if, regarding the Buddhas' teachings, I should not immediately attain the state of non-retrogression, may I not attain perfect enlightenment (supreme wisdom). At that time, after the Bhikshu Dharmakara had spoken these forty-eight great vows, the earth shook in six ways, and celestial flowers rained down from the sky. A voice in the air praised, saying, 'Perfect enlightenment will surely be attained!' After establishing these vows, the Bhikshu Dharmakara single-mindedly devoted himself to adorning a pure land. The Buddha-land he cultivated was vast and expansive, surpassing all others in its uniqueness and beauty, established firmly and enduringly, without decline or change. For inconceivable trillions of kalpas (extremely long periods of time), he accumulated immeasurable merits and virtues of a Bodhisattva. He did not give rise to thoughts of desire, thoughts of anger, or thoughts of harm; he did not entertain ideas of desire, ideas of anger, or ideas of harm. He was not attached to form, sound, smell, taste, touch, or dharma (the six sense objects). The power of patience was fully realized, and he did not mind any suffering. He was content with little, free from defilement, anger, and delusion. Samadhi (meditative absorption) was always tranquil, and wisdom was unobstructed. He had no hypocrisy or flattery in his heart, and he spoke with a kind face and loving words, anticipating others' needs and inquiring after them. He was courageous and diligent, his vows unwavering, and he sought wholeheartedly the pure and immaculate Dharma to benefit all beings. He revered the Three Jewels (Buddha, Dharma, Sangha) and served his teachers with great adornment, fulfilling all practices, enabling all beings to achieve merit. He dwelt in the state of emptiness, signlessness, and wishlessness, without action or arising, observing all dharmas as illusions. He avoided coarse language, and did not harm himself, harm others, or harm both. He cultivated virtuous speech, benefiting himself, benefiting others, and benefiting both himself and others. He abandoned his kingdom, renounced his throne, and relinquished wealth and beauty. He practiced the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) himself and taught others to practice them as well. For countless kalpas, he accumulated merit and virtue. According to where he was born, he could fulfill his desires at will. Limitless treasures would naturally appear. He taught and established countless beings on the unsurpassed true path. Sometimes he was a wealthy elder, a householder, a noble, or a respected person; sometimes he was a king of various worlds, a Chakravartin (universal monarch); sometimes he was a lord of the Six Desire Heavens, or even a Brahma King. He always offered the Four Requisites (food, clothing, bedding, medicine) with reverence to all Buddhas. Such merit is beyond description. His breath was fragrant and pure, like the scent of the Utpala flower (blue lotus). From every pore of his body emanated the scent of sandalwood (a precious fragrant wood), which permeated countless worlds. His appearance was dignified, and his features were beautiful and extraordinary. From his hands constantly flowed endless treasures, and his clothes and food were precious and exquisite, with magnificent fragrant flowers and silks.

蓋幢幡莊嚴之具。如是等事。超諸天人。於一切法而得自在。法藏菩薩。今已成佛。規在西方。去此十萬億剎。其佛世界。名曰安樂。成佛以來。凡歷十劫。又悲華經言。往昔過恒河沙阿僧祗劫。有世界名刪提嵐。劫名善持。有轉輪王名無諍念。于寶藏如來所。發菩提心。愿取凈土。佛即授記。西方過百千萬億佛土。有尊音王如來世界。過一恒河沙阿僧祗劫。入第二恒河沙阿僧祗劫。是時世界。轉名安樂。汝於是時。當得作佛。號無量壽如來。其所發願言。略與無量壽經相似。一向出生菩薩經又言。阿彌陀佛。于無量阿僧祇劫前。為輪王太子。名不思議勝功德。生年十六。從寶功德星宿劫王如來所。聞法本陀羅尼。於七萬歲中。精勤修習。未曾睡眠。亦不偃側。得值九十億百千那由他佛。諸佛說法。盡能聞持修習。厭家剃髮而作沙門。作已。復於九萬歲中。修習此陀羅尼。復為眾生分別顯示。一生之中。力精教化。令八十億那由他眾生得發道心。積功累德至不退地。法華經亦言。過去大通智勝佛。未出家時。有十六子。皆以童子出家而為沙彌。時彼佛說法華經已。即入靜室八萬四千劫。是時十六菩薩。各升法座。為四部眾廣說分別妙法華經。一一皆度六百八十萬億那由他恒河沙等眾生。是十六菩薩。一名阿彌陀。第十

【現代漢語翻譯】現代漢語譯本建立幢幡等莊嚴之物，像這樣的事情，超越了諸天和世人，對於一切法都能得到自在。法藏菩薩現在已經成佛，就在西方，距離這裡有十萬億佛土。他的佛世界，名叫安樂。成佛以來，已經經歷了十劫。還有《悲華經》說，過去經過恒河沙阿僧祇劫（無數個大劫），有個世界名叫刪提嵐，劫名叫善持。有個轉輪王名叫無諍念（國王的名字），在寶藏如來那裡，發了菩提心，愿求取清凈的佛土。佛就給他授記，說西方經過百千萬億佛土，有尊音王如來的世界，再經過一恒河沙阿僧祇劫，進入第二個恒河沙阿僧祇劫，那時世界，轉名為安樂。你那時，應當可以成佛，號為無量壽如來（佛的名字）。他所發的愿，大致與《無量壽經》相似。《一向出生菩薩經》又說，阿彌陀佛（佛的名字），在無量阿僧祇劫前，是輪王的太子，名叫不思議勝功德（太子的名字）。十六歲時，從寶功德星宿劫王如來那裡，聽聞法本陀羅尼（咒語的名字）。在七萬年中，精勤修習，未曾睡眠，也不曾躺臥。得遇九十億百千那由他佛（無數的佛），諸佛說法，都能聽聞、受持和修習。厭倦了在家生活，剃髮而出家做了沙門（和尚）。出家后，又在九萬年中，修習這個陀羅尼。又為眾生分別顯示。一生之中，竭力教化，令八十億那由他眾生得以發起道心，積累功德到達不退轉的境界。《法華經》也說，過去的大通智勝佛（佛的名字），未出家時，有十六個兒子，都以童子的身份出家而為沙彌（小和尚）。當時那位佛說法華經后，就進入靜室八萬四千劫。這時十六位菩薩，各自升上法座，為四部大眾廣泛地宣說和分別妙法華經。每一位都度化了六百八十萬億那由他恒河沙等眾生。這十六位菩薩，其中一位名叫阿彌陀（菩薩的名字），第十位是……

【English Translation】 English version Establishing banners, canopies, and other adornments, such matters surpass all gods and humans, attaining freedom in all dharmas. The Bodhisattva Dharmakara (name of a Bodhisattva) has now become a Buddha, residing in the West, beyond one hundred thousand million Buddha-lands from here. His Buddha-world is called Sukhavati (name of the Pure Land). Since attaining Buddhahood, he has passed through ten kalpas (an extremely long period of time). Furthermore, the Karunapundarika Sutra states that in the past, beyond countless asankhyeya kalpas (immeasurable eons) of Ganges sands, there was a world called Shantilaram, and a kalpa called Good Sustaining. There was a Chakravartin king (universal monarch) named No-Contention-Thought (name of the king), who, in the presence of the Tathagata Treasure-Store (name of a Buddha), generated the Bodhi-mind, vowing to attain a pure land. The Buddha then bestowed a prophecy upon him, saying that beyond hundreds of thousands of millions of Buddha-lands to the West, there is the world of the Tathagata Lion-Roar-King (name of a Buddha), and after one asankhyeya kalpa of Ganges sands, entering the second asankhyeya kalpa of Ganges sands, that world will be renamed Sukhavati (name of the Pure Land). At that time, you shall attain Buddhahood, named Amitayus Tathagata (name of a Buddha). His vows are roughly similar to those in the Larger Sukhavativyuha Sutra. The Ekajatipratibaddha Sutra also states that Amitabha Buddha (name of a Buddha), countless asankhyeya kalpas ago, was a wheel-turning king's son named Inconceivable-Victorious-Merit (name of the prince). At the age of sixteen, he heard the Dharma-root-dharani (name of a mantra) from the Tathagata Treasure-Merit-Star-Constellation-Kalpa-King (name of a Buddha). For seventy thousand years, he diligently practiced, never sleeping or reclining. He encountered ninety billion hundred thousand nayuta Buddhas (countless Buddhas). He was able to hear, uphold, and practice all the teachings of the Buddhas. He grew weary of household life, shaved his head, and became a Shramana (monk). After becoming a monk, he practiced this dharani for another ninety thousand years. He also distinguished and revealed it to sentient beings. In one lifetime, he exerted his strength to teach and transform, causing eighty billion nayuta sentient beings to generate the Bodhi-mind, accumulating merit and virtue to the stage of non-retrogression. The Lotus Sutra also states that in the past, the Great Universal Wisdom Excellence Buddha (name of a Buddha), before leaving home, had sixteen sons, all of whom left home as young boys and became Shramaneras (novice monks). At that time, after that Buddha preached the Lotus Sutra, he entered a quiet chamber for eighty-four thousand kalpas. Then, the sixteen Bodhisattvas each ascended the Dharma seat and extensively preached and distinguished the Wonderful Dharma Lotus Sutra for the fourfold assembly. Each one liberated six hundred eighty million nayuta Ganges sands of sentient beings. One of these sixteen Bodhisattvas was named Amitabha (name of a Bodhisattva), the tenth was...

六。我釋迦牟尼。是知阿彌陀佛。由本願力。起諸勝行。無量億劫。成就莊嚴。唯此經文。略標梗概。其他依正等報。備具諸經。今不盡錄。往生品三。準無量壽經云。其上輩者。舍家棄欲而作沙門。發菩提心。一向專念無量壽佛。修諸功德。愿生彼國。此等眾生。臨壽終時。無量壽佛與大眾現其人前。即隨彼佛。往生其國。便於七寶華中。自然化生。住不退轉。智慧勇猛。神通自在。是故阿難。其有眾生欲於今世見無量壽佛。應發無上菩提之心。修行功德。愿生彼國。其中輩者。十方世界諸天人民。其有至心願生彼國雖不能行作沙門。大修功德。當發無上菩提之心。一向專念無量壽佛。多少修善。奉持齋戒。起立塔像。飯食沙門。懸繒然燈。散華燒香。以此迥向。愿生彼國。其人臨終。無量壽佛化見其身。光明相好。具如真佛。與諸大眾。現其人前。即隨化佛。往生其國。住不退轉。功德智慧。次如上輩者也。其下輩者。十方世界諸天人民。其有至心求生彼國。假使不能作諸功德。當發無上菩提之心。一向專意。乃至十念。念無量壽佛。愿生其國。若聞深法。歡喜信樂不生疑惑。乃至一念念于彼佛。以至誠心願生其國。此人臨終夢見彼佛。亦得往生。功德智慧。次如中輩者也。按觀無量壽經所分九品。其上中二品。

【現代漢語翻譯】現代漢語譯本：六、我釋迦牟尼（Śākyamuni，能仁寂默），是知道阿彌陀佛（Amitābha，無量光）由於本願之力，發起種種殊勝的修行，經過無量億劫，成就清凈莊嚴的佛國。唯有這部經文，略微標明其大概情況。至於其他的依報（所依止的環境）和正報（能依止的主體）等，都詳細地記載在各種經典中，現在不全部收錄。往生品第三，依據《無量壽經》所說，那些上輩往生的人，捨棄家庭和慾望而出家，成為沙門（Śrāmaṇa，勤息），發起菩提心（bodhicitta，覺悟之心），一心專念無量壽佛，修習各種功德，願望往生到那個佛國。這些眾生，臨命終時，無量壽佛與諸大眾會顯現在他們面前，他們就跟隨佛，往生到那個佛國，在七寶蓮花中自然化生，安住于不退轉的境界，具有智慧和勇猛精進，神通自在。所以阿難（Ānanda，歡喜），如果有眾生希望在今生見到無量壽佛，應當發起無上的菩提之心，修行功德，願望往生到那個佛國。那些中輩往生的人，十方世界諸天和人民，如果有至誠之心願望往生到那個佛國，即使不能出家修行，廣修功德，也應當發起無上的菩提之心，一心專念無量壽佛，隨自己的能力修習善事，奉持齋戒，建造佛塔佛像，供養齋飯給沙門，懸掛幡幢，點燃燈火，散佈鮮花，焚燒香，用這些功德迴向，願望往生到那個佛國。這些人臨命終時，無量壽佛會化現其身，光明和相好，完全如同真佛一樣，與諸大眾，顯現在他們面前，他們就跟隨化佛，往生到那個佛國，安住于不退轉的境界，功德和智慧，僅次於上輩往生的人。那些下輩往生的人，十方世界諸天和人民，如果有至誠之心求生那個佛國，即使不能做各種功德，也應當發起無上的菩提之心，一心專注，乃至十念，念無量壽佛，願望往生到那個佛國。如果聽聞甚深佛法，歡喜信受，不生疑惑，乃至一念憶念那尊佛，以至誠之心願望往生到那個佛國，這個人臨命終時，會在夢中見到那尊佛，也能往生，功德和智慧，僅次於中輩往生的人。按照《觀無量壽經》所分的九品，其中的上輩和中輩兩種。

【English Translation】 English version: 6. I, Śākyamuni (the Sage of the Śākyas, the silent and capable one), know that Amitābha (Infinite Light) Buddha, through the power of his fundamental vows, initiated various supreme practices. Over countless eons, he accomplished the adornment of his pure land. This scripture only briefly outlines the general aspects. As for the other dependent retributions (the environment relied upon) and principal retributions (the being who relies), they are fully detailed in various scriptures, and will not all be recorded here. In the third chapter, 'On Rebirth,' according to the Infinite Life Sutra, those of the highest rank who are reborn, renounce their homes and desires to become Śrāmaṇas (ascetics, those who strive to quieten), generate the bodhicitta (the mind of enlightenment), single-mindedly concentrate on Amitābha Buddha, cultivate various merits, and aspire to be reborn in that land. When these beings approach the end of their lives, Amitābha Buddha and his assembly will appear before them. They will then follow the Buddha and be reborn in that land, naturally manifesting within seven-jeweled lotuses, dwelling in the state of non-retrogression, possessing wisdom, courage, and supernatural powers. Therefore, Ānanda (bliss), if there are beings who wish to see Amitābha Buddha in this life, they should generate the supreme bodhicitta, cultivate merits, and aspire to be reborn in that land. Those of the middle rank who are reborn, devas and people of the ten directions, if they sincerely wish to be reborn in that land, even if they cannot practice as Śrāmaṇas and extensively cultivate merits, they should generate the supreme bodhicitta, single-mindedly concentrate on Amitābha Buddha, cultivate good deeds according to their ability, uphold precepts, build pagodas and images, offer food to Śrāmaṇas, hang banners, light lamps, scatter flowers, burn incense, and dedicate these merits, aspiring to be reborn in that land. When these people approach the end of their lives, Amitābha Buddha will manifest his form, with light and auspicious marks, exactly like the true Buddha, and with his assembly, appear before them. They will then follow the manifested Buddha and be reborn in that land, dwelling in the state of non-retrogression, with merits and wisdom second only to those of the highest rank. Those of the lowest rank who are reborn, devas and people of the ten directions, if they sincerely seek to be reborn in that land, even if they cannot perform various merits, they should generate the supreme bodhicitta, concentrate single-mindedly, even with ten recitations, reciting Amitābha Buddha, aspiring to be reborn in that land. If they hear the profound Dharma, rejoice and believe without doubt, even with one thought remembering that Buddha, with a sincere heart aspiring to be reborn in that land, when this person approaches the end of their life, they will see that Buddha in a dream and also be reborn, with merits and wisdom second only to those of the middle rank. According to the nine grades divided in the Contemplation Sutra, the upper and middle grades...

略攝此三輩中。其下三品俱系一生造罪。末後迴心。又三輩所未及。準涅槃經闡提亦有佛性之旨。必合觀經九品。義類始圓。讀者詳之。

論曰。諸佛法身。遍一切處。遮那既爾。彌陀亦然。本無凈穢。安有東西。然方便門中。全分勝劣。在凡夫階不退者。唯極樂同居則然。非余佛土所能及也。五濁眾生。但發肯心。十念功成。頓超塵劫。我佛慈悲。於斯為極。幸逢大法。得聞彌陀如來本願功德。而不能發希有心。生慕樂想。背父逃逝。躑躅窮途。長劫漂流。莫能哀救。可不懼哉。可不勸哉。

闡教聖眾第二

觀世音菩薩

觀世音。梵語阿那婆婁吉低輸。現在西方極樂世界。為補處菩薩。按悲華經。往昔劫中。阿彌陀佛為轉輪王時。觀世音菩薩為王第一太子。名曰不眴。爾時寶藏如來為輪王授記已。不眴太子前白佛言。世尊。今我以大音聲。告諸眾生。我之所有一切善根。盡迥向阿耨多羅三藐三菩提。愿我行菩薩道時。若有眾生。受諸苦惱恐怖等事。退失正法。墮大暗處。憂愁孤窮。無有救護。無依無舍。若能念我。稱我名字。若其為我天耳所聞。天眼所見。是眾生等。若不得免斯苦惱者。我終不成阿耨多羅三藐三菩提。世尊。我今復當爲眾生故發上勝愿。愿令轉輪聖王于安樂世界作佛事已

【現代漢語翻譯】現代漢語譯本：略微概括這三輩往生者中，下三品都是一生造罪，臨終才回心向善之人。這又是前面所說的三輩往生者所未包含的情況。參照《涅槃經》中闡提（斷善根的人）也有佛性的說法，必須結合《觀經》九品往生的分類，才能使義理圓滿。希望讀者仔細研究。

論曰：諸佛的法身，遍佈一切地方。既然遮那佛（毗盧遮那佛）如此，阿彌陀佛也是一樣。本來就沒有清凈和污穢的分別，哪裡有什麼東方和西方的區分呢？然而在方便法門中，確實存在殊勝和低劣的差別。在凡夫階段就能達到不退轉的，只有極樂世界的同居土才能做到，這是其他佛土所不能比及的。五濁惡世的眾生，只要發起真誠的信心，通過十唸的修行，就能立刻超越無數劫的輪迴。我佛的慈悲，於此體現到了極致。有幸遇到大法，聽聞阿彌陀來（Amitabha Tathagata）的本願功德，卻不能發起稀有之心，生起欣慕極樂的想法，這就像背離父親逃走，在窮困的道路上徘徊，長久地漂流，沒有人能夠哀憐救助，這難道不可怕嗎？難道不應該勸誡嗎？

闡教聖眾第二

觀世音菩薩（Avalokiteśvara Bodhisattva）

觀世音（Avalokiteśvara），梵語阿那婆婁吉低輸（Anāvalokiteśvara）。現在於西方極樂世界，作為補處菩薩（下一尊將成佛的菩薩）。根據《悲華經》記載，過去劫中，阿彌陀佛（Amitabha Buddha）為轉輪王時，觀世音菩薩（Avalokiteśvara Bodhisattva）是國王的第一太子，名叫不眴（Bu-shun）。當時寶藏如來（Ratnagarbha Tathagata）為轉輪王授記之後，不眴太子上前對佛說：『世尊，現在我以大音聲，告訴所有眾生，我所擁有的一切善根，全部迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。愿我行菩薩道時，如果有眾生，遭受各種苦惱和恐怖等事，退失正法，墮入黑暗之處，憂愁孤單貧窮，沒有救護，沒有依靠，沒有歸宿，如果能憶念我，稱念我的名字，如果我的天耳能夠聽到，天眼能夠看到，這些眾生，如果不能免除這些苦惱，我終究不成阿耨多羅三藐三菩提。』世尊，我現在再次爲了眾生的緣故，發起最殊勝的願望，愿轉輪聖王在安樂世界成佛之後

【English Translation】 English version: To briefly summarize these three classes [of rebirths], the lower three grades all involve those who commit sins throughout their lives and only repent at the very end. This is also something not covered by the aforementioned three classes. Referring to the Nirvana Sutra's statement that even icchantikas (those who have severed their roots of goodness) possess Buddha-nature, it is necessary to combine this with the nine grades of rebirth in the Contemplation Sutra to make the meaning complete. Readers should study this carefully.

A Treatise says: The Dharma-body of all Buddhas pervades everywhere. Since Vairocana (Vairocana Buddha) is like this, so is Amitabha (Amitabha Buddha). Originally, there is no distinction between purity and defilement, so how can there be a distinction between east and west? However, within the expedient methods, there are indeed differences between the superior and the inferior. Those who can achieve non-retrogression at the stage of ordinary beings can only do so in the Land of Co-dwelling in the Pure Land of Ultimate Bliss; this is something that other Buddha-lands cannot match. Sentient beings in the five turbidities, as long as they generate sincere faith, can, through the practice of ten recitations, instantly transcend countless kalpas of reincarnation. The compassion of our Buddha is exemplified to the extreme in this. Fortunately, we have encountered the Great Dharma and heard of the fundamental vows and meritorious virtues of Amitabha Tathagata, yet we fail to generate a rare and precious mind and a longing for the Pure Land. This is like running away from one's father, wandering on a path of poverty, drifting for long kalpas, with no one to have pity and rescue us. Is this not frightening? Should we not exhort others?

Second, Explaining the Teachings by Holy Assembly

Avalokiteśvara Bodhisattva

Avalokiteśvara, in Sanskrit, Anāvalokiteśvara. He is currently in the Western Pure Land of Ultimate Bliss, as a Bodhisattva destined to become the next Buddha. According to the Karuṇāpuṇḍarīka Sūtra, in a past kalpa, when Amitabha Buddha was a Wheel-Turning King, Avalokiteśvara Bodhisattva was the king's first son, named Bu-shun. At that time, Ratnagarbha Tathagata, after bestowing a prophecy upon the Wheel-Turning King, Prince Bu-shun stepped forward and said to the Buddha: 'World Honored One, now I, with a great voice, declare to all sentient beings that all the roots of goodness that I possess, I dedicate entirely to anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment). I vow that when I practice the Bodhisattva path, if there are sentient beings who suffer various afflictions and terrors, lose the True Dharma, fall into a place of great darkness, are sorrowful, lonely, and poor, without protection, without reliance, without refuge, if they can remember me and call upon my name, if my heavenly ear can hear and my heavenly eye can see, if these sentient beings cannot be freed from these afflictions, I will never attain anuttarā-samyak-saṃbodhi.' World Honored One, I now again, for the sake of sentient beings, make the supreme vow that after the Wheel-Turning King attains Buddhahood in the Land of Peace and Bliss

。入無餘涅槃。乃至正法住時。我于其中。修菩薩道。是佛正法。于初夜滅。即其後夜。成阿耨多羅三藐三菩提。時寶藏佛尋為授記曰。汝觀天人三惡一切眾生。生大悲心。欲斷眾生諸苦惱故。欲令眾生住安樂故。今當字汝為觀世音。無量壽佛般涅槃已。第二恒河沙等阿僧祇劫。彼土轉名一切珍寶所成就世界。所有種種莊嚴。無量無邊。安樂世界。所不及也。汝于菩提樹下。成阿耨多羅三藐三菩提。號遍出一切光明功德山王如來。又觀世音菩薩得大勢菩薩受記經云。佛言。乃往過去廣遠無量不可思議阿僧劫。有世界名無量德聚安樂示現。佛號金光師子游戲如來。國土清凈莊嚴說不可盡。其佛法中有王名曰威德。王千世界。彼威德王。于其園觀。入於三昧。其王左右有二蓮華。從地涌出。有二童子化生其中。與威德王俱詣佛所。頭面禮足。聽佛說法。時二童子即說偈云。諸天龍鬼神。聽我師子吼。今于如來前。宏誓發菩提。生死無量劫。本際不可知。為一眾生故。爾數劫行道。況此諸劫中。度脫無量眾。修行菩提道。而生疲倦心。我若從今始。起于貪慾心。是則為欺誑。十方一切佛。瞋恚愚癡垢。慳嫉亦復然。今我說實語。遠離於虛妄。我若於今始。起于聲聞心。不樂修菩提。是則欺世尊。亦不求緣覺。自濟利己身。當

【現代漢語翻譯】現代漢語譯本：進入無餘涅槃（nirvana，梵文，指完全止息煩惱的狀態）。乃至正法住世之時，我于其中，修菩薩道（bodhisattva-yana，梵文，指追求覺悟的道路）。這佛的正法，在初夜（夜晚的最初時段）滅盡，就在那之後的后夜（夜晚的後半段），成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，梵文，指無上正等正覺）。當時寶藏佛（Ratnagarbha Buddha）隨即為我授記說：『你觀察天人、三惡道一切眾生，生起大悲心，想要斷除眾生的一切苦惱，想要令眾生安住在安樂之中，現在應當稱你為觀世音（Avalokiteshvara，菩薩名）。』無量壽佛（Amitabha Buddha）般涅槃（parinirvana，梵文，指佛陀或阿羅漢的圓寂）之後，經過第二恒河沙（Ganges sand，指數量極多）等阿僧祇劫（asamkhya kalpa，梵文，指極長的時間單位），那個國土轉名為一切珍寶所成就世界，所有種種莊嚴，無量無邊，安樂世界所不及也。你將於菩提樹（bodhi tree）下，成就阿耨多羅三藐三菩提，號遍出一切光明功德山王如來（Samantaprabhasarirameru-gunaraja Tathagata）。又《觀世音菩薩得大勢菩薩受記經》中說，佛說：『過去廣遠無量不可思議阿僧祇劫之前，有個世界名叫無量德聚安樂示現，佛號金光師子游戲如來（Suvarnaprabhasimhavikridita Tathagata），國土清凈莊嚴，說之不盡。那位佛的法中，有個國王名叫威德，統治著千個世界。那位威德王，在他的園觀中，進入三昧（samadhi，梵文，指禪定）。國王左右有兩朵蓮華，從地涌出，有兩位童子化生在其中，與威德王一同前往佛所，頭面禮足，聽佛說法。當時兩位童子就說了偈頌：諸天、龍、鬼神，聽我獅子吼。今于如來前，宏誓發菩提。生死無量劫，本際不可知。為一眾生故，爾數劫行道。況此諸劫中，度脫無量眾，修行菩提道，而生疲倦心。我若從今始，起于貪慾心，是則為欺誑，十方一切佛。瞋恚愚癡垢，慳嫉亦復然。今我說實語，遠離於虛妄。我若於今始，起于聲聞心，不樂修菩提，是則欺世尊。亦不求緣覺，自濟利己身，當

【English Translation】 English version: Entering nirvana without remainder (nirvana, Sanskrit, refers to the state of complete cessation of afflictions). Until the time when the True Dharma abides, I will cultivate the Bodhisattva path (bodhisattva-yana, Sanskrit, refers to the path of pursuing enlightenment) within it. This Buddha's True Dharma will perish in the first night (the initial period of the night), and in the subsequent latter part of the night, I will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, Sanskrit, refers to unsurpassed, complete, and perfect enlightenment). At that time, Ratnagarbha Buddha immediately prophesied to me, saying: 'You observe the gods, humans, the three evil realms, and all sentient beings, and generate great compassion, desiring to cut off all the suffering of sentient beings, desiring to enable sentient beings to dwell in peace and happiness. Now, you should be named Avalokiteshvara (Avalokiteshvara, name of a Bodhisattva).' After Amitabha Buddha enters parinirvana (parinirvana, Sanskrit, refers to the passing away of a Buddha or Arhat), after the second Ganges sand (Ganges sand, refers to an extremely large number) of asamkhya kalpas (asamkhya kalpa, Sanskrit, refers to an extremely long unit of time), that land will be transformed into a world accomplished by all precious treasures, with all kinds of adornments, immeasurable and boundless, surpassing even the Land of Bliss. You will attain Anuttara-samyak-sambodhi under the bodhi tree (bodhi tree), and be named Samantaprabhasarirameru-gunaraja Tathagata. Furthermore, in the 'Sutra on the Prophecy of Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva,' the Buddha said: 'In the past, immeasurable and inconceivable asamkhya kalpas ago, there was a world named Immeasurable Virtue Accumulation Manifestation of Bliss, and the Buddha was named Suvarnaprabhasimhavikridita Tathagata (Suvarnaprabhasimhavikridita Tathagata), whose land was pure and adorned, beyond description. In that Buddha's Dharma, there was a king named Majestic Virtue, who ruled over a thousand worlds. That King Majestic Virtue, in his garden, entered samadhi (samadhi, Sanskrit, refers to meditative absorption). To the left and right of the king, two lotus flowers emerged from the ground, and two youths were born within them, transforming and going together with King Majestic Virtue to the Buddha's place, bowing their heads to the ground at his feet, and listening to the Buddha's Dharma. At that time, the two youths spoke these verses: 'Gods, dragons, ghosts, and spirits, listen to my lion's roar. Now, before the Tathagata, I make a grand vow to awaken bodhi. The cycle of birth and death is immeasurable, and its origin is unknowable. For the sake of one sentient being, I will practice the path for countless kalpas. How much more so in these kalpas, liberating countless beings, cultivating the Bodhi path, without generating weariness. If I, from this day forward, give rise to greed, then I would be deceiving all the Buddhas of the ten directions. Anger, ignorance, and defilement, stinginess and jealousy are also the same. Now I speak truthfully, far from falsehood. If I, from this day forward, give rise to the mind of a Sravaka (Sravaka), not delighting in cultivating Bodhi, then I would be deceiving the World Honored One. Nor will I seek Pratyekabuddhahood, to save only myself, but will'

于萬億劫。大悲度眾生。如今日佛土。清凈妙莊嚴。令我得道時。超逾億百千。國無聲聞眾。亦無緣覺乘。純有諸菩薩。其數無限量。眾生凈無垢。悉具上妙樂。出生于正覺。總持諸法藏。此誓若誠實。當動大千界。說如是偈已。應時普震動。百千眾妓樂。演發和雅音。光嚁微妙服。旋轉而來降。諸天于空中。雨散眾末香。其香普流熏。悅可眾生心。爾時威德王者。豈異人乎。我身是也。時二童子。今觀世音及得大勢菩薩摩訶薩是也。是二菩薩。于彼佛所。初發阿耨多羅三藐三菩提心。當來曠遠不可計劫。阿彌陀佛當般涅槃。般涅槃后。正法住世。等佛壽命。在世滅后。所度眾生。悉皆同等。佛涅槃后。或有眾生不見佛者。有諸菩薩得唸佛三昧。常見阿彌陀佛。彼佛滅后。一切寶物。浴池蓮華。眾寶行樹。常演法音。與佛無異。正法滅后。過中夜分。明相出時。觀世音菩薩。於七寶菩提樹下。結跏趺坐。成等正覺。號普光功德山王如來。其佛國土。自然七寶。眾妙合成。莊嚴之事。諸佛世尊于恒沙劫。說不可盡。國中無有聲聞緣覺之名。純諸菩薩。充滿其國。國土號眾寶普集莊嚴。普光功德山王隨其壽命。得大勢菩薩親近供養。至於涅槃。般涅槃后。奉持正法。乃至滅盡。法滅盡已。即于其國。成阿耨多羅三藐三菩提

【現代漢語翻譯】現代漢語譯本于萬億劫的時間裡，以大悲心普度眾生。如同今日阿彌陀佛的佛土，清凈而美妙莊嚴。愿我證得佛道之時，超越億百千個佛國。國內沒有聲聞眾（聽聞佛陀教誨而證悟的修行者），也沒有緣覺乘（通過觀察因緣而自我覺悟的修行者），只有諸多的菩薩，其數量無法估量。眾生清凈沒有垢染，全部具有最上等的妙樂。出生于正覺之中，總持一切諸法的寶藏。此誓言如果真實不虛，應當震動大千世界。說完這樣的偈頌后，應時普遍震動，百千種樂器，演奏出和諧優雅的音樂。光芒閃耀的微妙天衣，旋轉而來降落。諸天在空中，如雨般散落各種末香，其香氣普遍流佈薰染，使眾生心生喜悅。當時那位威德王者，難道是別人嗎？就是我的前身啊。當時的兩位童子，就是現在的觀世音（Avalokiteśvara）及得大勢菩薩摩訶薩（Mahāsthāmaprāpta）啊。這兩位菩薩，在那位佛陀處，最初發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。當來曠遠不可計量的劫數后，阿彌陀佛（Amitābha）將入般涅槃（parinirvāṇa，完全的涅槃）。般涅槃后，正法住世的時間，等同於佛陀的壽命。在世和滅度后，所度化的眾生，完全相同。佛陀涅槃后，或許有眾生無法見到佛陀，但有諸位菩薩得到唸佛三昧（samādhi，專注的狀態），常常能見到阿彌陀佛。阿彌陀佛滅度后，一切寶物，浴池蓮花，眾寶行樹，常常演說妙法之音，與佛陀沒有差別。正法滅盡后，過了中夜時分，黎明將要出現的時候，觀世音菩薩（Avalokiteśvara）於七寶菩提樹下，結跏趺坐，成就等正覺，名號為普光功德山王如來。其佛國土，自然由七寶，各種美妙之物合成。其莊嚴之事，諸佛世尊于恒河沙劫的時間裡，也說之不盡。國中沒有聲聞緣覺之名，只有諸多的菩薩，充滿其國。國土名為眾寶普集莊嚴。普光功德山王佛隨其壽命，得大勢菩薩（Mahāsthāmaprāpta）親近供養，直至涅槃。般涅槃后，奉持正法，乃至滅盡。正法滅盡后，即于其國，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。

【English Translation】 English version For countless trillions of kalpas, with great compassion, he delivered sentient beings. Like the Buddha-land of Amitābha (Amitābha, Infinite Light) today, it is pure, wonderful, and adorned. May I, when I attain the Way, surpass hundreds of thousands of millions of lands. In that land, there are no Śrāvakas (Śrāvakas, 'hearers' or disciples who attain enlightenment by listening to the Buddha's teachings), nor Pratyekabuddhas (Pratyekabuddhas, 'solitary Buddhas' who attain enlightenment on their own), only Bodhisattvas, their number immeasurable. The sentient beings are pure and without defilement, all possessing supreme bliss. They are born into Right Awakening, upholding the treasury of all Dharmas. If this vow is true, may the great thousandfold world tremble. Having spoken this verse, it immediately and universally trembled. Hundreds of thousands of musical instruments played harmonious and elegant sounds. Radiant and subtle garments swirled and descended. The devas in the sky scattered various powdered incense like rain. Its fragrance pervaded and薰染, delighting the hearts of sentient beings. At that time, the majestic king, was it someone else? It was my former self. The two youths at that time are now Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) and Mahāsthāmaprāpta Bodhisattva Mahāsattva (Mahāsthāmaprāpta, the Bodhisattva of Great Strength). These two Bodhisattvas, in the presence of that Buddha, first aroused the mind of Anuttarā-Samyak-Saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). In the distant and immeasurable kalpas to come, Amitābha (Amitābha) will enter Parinirvāṇa (parinirvāṇa, complete nirvana). After Parinirvāṇa, the Proper Dharma will abide in the world, equal to the Buddha's lifespan. Both during his life and after his passing, the sentient beings he delivers will be exactly the same. After the Buddha's Nirvāṇa, perhaps there will be sentient beings who do not see the Buddha, but there will be Bodhisattvas who attain the Samādhi (samādhi, a state of focused concentration) of Buddha-Recollection, constantly seeing Amitābha. After that Buddha's passing, all treasures, bathing ponds, lotus flowers, and rows of jeweled trees will constantly proclaim the Dharma sound, no different from the Buddha. After the Proper Dharma has perished, past midnight, when the light of dawn is about to appear, Avalokiteśvara (Avalokiteśvara) will sit in the lotus position under a seven-jeweled Bodhi tree, attaining Right Awakening, with the name Universal Light Merit Mountain King Tathāgata. His Buddha-land will naturally be composed of seven jewels and various wonderful things. The adornments of that land cannot be fully described by all the Buddhas, World-Honored Ones, in countless kalpas. In that land, there are no names of Śrāvakas or Pratyekabuddhas, only Bodhisattvas, filling the land. The land is named Universal Treasure Assembly Adornment. Universal Light Merit Mountain King Buddha, throughout his lifespan, will be closely attended and offered to by Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta), until his Nirvāṇa. After Parinirvāṇa, he will uphold the Proper Dharma, until it is completely extinguished. After the Proper Dharma has been extinguished, in that very land, he will attain Anuttarā-Samyak-Saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).

。號善住功德寶王如來。如普光功德山王如來國土光明壽命。諸菩薩眾乃至法住。等無有異。如上二經載觀世音菩薩。本願功德。取凈佛土。與阿彌陀佛本因。了無差別。故其果地莊嚴。如是如是。他如三十二應。十四施無畏力。四不思議無作妙德。具足神通。廣修方便。具如楞嚴法華及諸經所說。今不具錄。又大悲經言。佛在補陀落伽山觀世音宮殿寶莊嚴道場。觀世音菩薩放光普照十方剎土。自言過去無量億劫。于千光王靜住如來所。受大悲心大陀羅尼。即從初地超第八地。應時具足千手千眼。由持此咒故。所生之處。恒在佛前。蓮華化生。故其誓云。若有眾生誦持大悲神咒。不得往生諸佛國者。我誓不成正覺。佛告大眾。此觀世音菩薩。於過去無量劫中。已作佛竟。號正法明如來。大悲願力。為欲發起一切菩薩。安樂成熟諸眾生故。現作菩薩。汝等大眾。常須供養。專稱名號。得無量福。滅無量罪。命終往生阿彌陀佛國。據此經文。當知恭敬供養觀世音菩薩。及專稱名號。迴向極樂者。其與一向專念阿彌陀佛。果報略同。福德正等。行者思之。

大勢至菩薩

大勢至。梵語摩訶那缽。現在極樂世界。第二補處菩薩也。按悲華經。昔阿彌陀佛為輪王時。大勢至菩薩為第二王子。名曰尼摩。爾時寶藏如來

【現代漢語翻譯】現代漢語譯本：號為善住功德寶王如來（Śāntamati-guṇa-ratna-rāja-tathāgata）。如普光功德山王如來（Samantaprabhāsa-guṇa-parvata-rāja-tathāgata）國土的光明和壽命，諸菩薩眾乃至正法住世的時間，都等同沒有差異。如以上兩部經典所記載的觀世音菩薩（Avalokiteśvara）的本願功德，取凈佛國土，與阿彌陀佛（Amitābha）的本因，完全沒有差別。所以他的果地莊嚴，就是這樣這樣。其他如三十二應化身，十四種施無畏的力量，四種不可思議的無作妙德，具足神通，廣修方便，都詳細地記載在《楞嚴經》、《法華經》以及其他經典中，現在不一一記錄。又《大悲經》說，佛在補陀落伽山（Potalaka）觀世音宮殿寶莊嚴道場，觀世音菩薩放光普照十方剎土，自己說過去無量億劫，在千光王靜住如來（Sahasra-prabhā-śāntasthita-rāja-tathāgata）處，接受了大悲心大陀羅尼（Mahākaruṇā-citta-mahā-dhāraṇī），即從初地超越到第八地，應時具足千手千眼。由於持誦此咒的緣故，所生之處，恒常在佛前，蓮花化生。所以他的誓願說，如果有眾生誦持大悲神咒，不能往生諸佛國土的，我誓不成正覺。佛告訴大眾，這位觀世音菩薩，在過去無量劫中，已經成佛了，號為正法明如來（Saddharma-prabhāsa-tathāgata）。因為大悲願力的緣故，爲了發起一切菩薩，安樂成熟諸眾生的緣故，現作菩薩。你們大眾，應當常常供養，專心稱念名號，得到無量福報，滅除無量罪業，命終往生阿彌陀佛國。根據這部經文，應當知道恭敬供養觀世音菩薩，以及專心稱念名號，迴向極樂世界的人，他和一向專念阿彌陀佛的人，果報大致相同，福德完全相等。修行的人應該思考這個問題。大勢至菩薩（Mahāsthāmaprāpta）大勢至，梵語摩訶那缽（Mahāsthāmaprāpta），現在極樂世界，是第二順位補處菩薩。按照《悲華經》記載，過去阿彌陀佛為輪王時，大勢至菩薩是第二王子，名叫尼摩（Nīma）。當時寶藏如來（Ratnagarbha-tathāgata）...

【English Translation】 English version: He is named Śāntamati-guṇa-ratna-rāja-tathāgata (The Tathāgata King of Peaceful Wisdom, Virtue, and Jewel). The light and lifespan of the land of Samantaprabhāsa-guṇa-parvata-rāja-tathāgata (The Tathāgata King of the Mountain of Universal Light and Virtue), the assembly of Bodhisattvas, and even the duration of the Dharma's presence are all identical without any difference. As recorded in the above two sutras, Avalokiteśvara's (Guanshiyin Bodhisattva) original vow and merit, taking the pure Buddha land, are no different from Amitābha's (Amituo Fo) fundamental cause. Therefore, the adornment of his fruition ground is just like that. Other aspects, such as the thirty-two response bodies, the fourteen powers of fearlessness, the four inconceivable virtues of non-action, the complete possession of supernatural powers, and the extensive cultivation of skillful means, are fully described in the Surangama Sutra, the Lotus Sutra, and other sutras, which will not be recorded in detail here. Furthermore, the Great Compassion Sutra states that the Buddha was in the Potalaka Mountain, in the palace of Avalokiteśvara's adorned Bodhimanda, where Avalokiteśvara Bodhisattva emitted light that universally illuminated the ten directions. He himself said that in the past, countless eons ago, he received the Great Compassion Heart Great Dharani (Mahākaruṇā-citta-mahā-dhāraṇī) from Sahasra-prabhā-śāntasthita-rāja-tathāgata (The Tathāgata King of a Thousand Lights Abiding in Stillness), and immediately transcended from the first ground to the eighth ground, instantly possessing a thousand hands and a thousand eyes. Because of upholding this mantra, wherever he is born, he is always in front of the Buddha, born from a lotus flower. Therefore, his vow states, 'If there are sentient beings who recite and uphold the Great Compassion Divine Mantra and are not reborn in the Buddha lands, I vow not to attain perfect enlightenment.' The Buddha told the assembly, 'This Avalokiteśvara Bodhisattva has already become a Buddha in the past countless eons ago, named Saddharma-prabhāsa-tathāgata (The Tathāgata of Correct Dharma Light). Because of the power of his great compassion vow, for the sake of initiating all Bodhisattvas and bringing peace and maturity to all sentient beings, he now appears as a Bodhisattva. You all should constantly make offerings and single-mindedly recite his name, obtaining immeasurable blessings, eradicating immeasurable sins, and being reborn in Amitābha's Buddha land upon the end of your life.' According to this sutra, it should be known that those who respectfully make offerings to Avalokiteśvara Bodhisattva and single-mindedly recite his name, dedicating the merit to the Land of Ultimate Bliss, have roughly the same karmic reward and equal merit as those who single-mindedly recite Amitābha Buddha's name. Practitioners should contemplate this. Mahāsthāmaprāpta Bodhisattva Mahāsthāmaprāpta, in Sanskrit, is Mahāsthāmaprāpta. He is currently in the Land of Ultimate Bliss and is the second in line to become a Buddha. According to the Karuṇāpuṇḍarīka Sūtra, when Amitābha Buddha was a wheel-turning king in the past, Mahāsthāmaprāpta Bodhisattva was the second prince, named Nīma. At that time, Ratnagarbha-tathāgata...

。為王及第一太子授記已。第二王子亦白佛言。世尊如我所有身口意業清凈福德。盡以迴向阿耨多羅三藐三菩提。愿遍出功德光明佛。始初成道。我當先請轉於法輪。隨其說法所經時節。于其中間行菩薩道。是佛涅槃后。正法滅已。我于其後。次第成於阿耨多羅三藐三菩提。我作佛時。所作佛事。世界所有種種莊嚴。涅槃后正法住世。悉如彼佛等無有異。爾時佛告第二王子。汝今所愿取大世界。如法所愿。當於如是最大世界。成阿耨多羅三藐三菩提。號曰善住珍寶山王如來。由汝愿取大世界故。因是字汝為得大勢。合上篇所錄受記因緣觀之。當知大勢至。與觀世音。同行同願。歷劫以來。不相違遠。乃至嚴凈佛士。先後成佛。功德亦等。首楞嚴經所陳唸佛法門。尤為切要。大勢至白佛言。我憶往昔恒河沙劫。有佛出世。名無量光。十二如來相繼一劫。名超日月光。彼佛教我念佛三昧。譬如有人。一專為憶。一人專忘。如是二人。若逢不逢。或見非見。二人相憶。二憶念深。如是乃至從生至生。同於形影。不相乖異。十方如來憐念眾生。如母憶子。若子逃逝。雖憶何為。子若憶母。如母憶時。母子歷生。不相違遠。若眾生心。憶佛唸佛。現前當來。必定見佛。去佛不遠。不假方便。自得心開。如染香人身有香氣。此則名

【現代漢語翻譯】為國王及第一太子授記之後，第二王子也對佛說：『世尊，我所有身口意業的清凈福德，全部迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。愿遍出功德光明佛最初成道時，我當首先請他轉法輪。隨其說法所經歷的時間，於此期間行菩薩道。此佛涅槃后，正法滅盡后，我于其後，次第成就阿耨多羅三藐三菩提。我成佛時，所作的佛事，世界所有的種種莊嚴，涅槃后正法住世的時間，都與彼佛相等，沒有差異。』這時，佛告訴第二王子：『你現在所愿是取大世界，如你所愿，你當於如此最大的世界，成就阿耨多羅三藐三菩提，號為善住珍寶山王如來。由於你愿取大世界，因此命名你為得大勢。』結合上篇所記錄的授記因緣來看，應當知道大勢至（Mahāsthāmaprāpta），與觀世音（Avalokiteśvara）菩薩，同行同願，經歷劫數以來，不相違背遠離，乃至莊嚴清凈佛土，先後成佛，功德也相等。《首楞嚴經》所闡述的唸佛法門，尤其重要。大勢至菩薩對佛說：『我憶念往昔恒河沙劫之前，有佛出世，名為無量光（Amitābha）。十二如來相繼出現於一劫中，名為超日月光。彼佛陀教我念佛三昧（samādhi，禪定）。譬如有人，一個專心憶念，一個人專心遺忘。這樣兩個人，即使相逢也如同不逢，即使相見也如同不見。兩個人互相憶念，憶念深刻，這樣乃至從生到生，如同形影相隨，不會互相乖離。十方如來憐憫憶念眾生，如同母親憶念兒子。如果兒子逃離，即使母親憶念又有何用？如果兒子憶念母親，如同母親憶念兒子時，母子歷生歷世，不會互相違背遠離。如果眾生心，憶佛唸佛，現前和將來，必定見佛，離佛不遠。不需要假借其他方便，自然心得開悟，如同染香的人身上有香氣，這就叫做...

【English Translation】 After the prediction was given to the king and the first crown prince, the second prince also said to the Buddha: 'World Honored One, all the pure merits of my body, speech, and mind, I dedicate entirely to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). I vow that when the Buddha 'Universally Emitting Meritorious Light' initially attains enlightenment, I shall be the first to request him to turn the wheel of Dharma. During the time he expounds the Dharma, I will practice the Bodhisattva path. After that Buddha enters Nirvana and the True Dharma declines, I will, in due course, attain anuttara-samyak-sambodhi. When I become a Buddha, the Buddha-works I perform, all the adornments of the world, and the duration of the True Dharma's presence after my Nirvana, will be equal to that Buddha, without any difference.' At that time, the Buddha told the second prince: 'Your present wish is to take a great world. As you wish, you shall attain anuttara-samyak-sambodhi in such a greatest world, and you shall be named 'Well-Dwelling Jewel Mountain King Tathagata'. Because you wish to take a great world, you shall be named 'Gaining Great Power' (Mahāsthāmaprāpta). Considering the causes and conditions of the prediction recorded in the previous chapter, it should be known that Mahāsthāmaprāpta (Mahāsthāmaprāpta), together with Avalokiteśvara (Avalokiteśvara), share the same path and vows. Throughout countless kalpas, they have not been in conflict or distant from each other, even to the point of adorning and purifying the Buddha-lands, attaining Buddhahood one after another, with equal merits. The method of Buddha-Recitation (nianfo) expounded in the Surangama Sutra is especially important.' Mahāsthāmaprāpta Bodhisattva said to the Buddha: 'I recall that in the past, countless kalpas ago, a Buddha appeared in the world named Amitābha (Amitābha). Twelve Tathagatas appeared successively in one kalpa, named 'Surpassing Sun and Moon Light'. That Buddha taught me the Buddha-Recitation Samadhi (samādhi, concentration). It is like two people, one who is single-mindedly remembering, and one who is single-mindedly forgetting. These two people, even if they meet, are as if they do not meet; even if they see each other, it is as if they do not see. If two people remember each other, and their remembrance is deep, then even from life to life, they are like form and shadow, not deviating from each other. 'The Tathagatas of the ten directions cherish and remember sentient beings, like a mother remembering her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother, as the mother remembers the child, then mother and child, through lifetimes, will not be separated or distant from each other. If sentient beings' minds remember the Buddha and recite the Buddha's name, in the present and in the future, they will certainly see the Buddha and will not be far from the Buddha. Without relying on other expedient means, they will naturally attain the opening of their minds, like a person who is perfumed with incense, whose body has a fragrance. This is called...'

曰香光莊嚴。我本因地。以唸佛心。入無生忍。今於此界。攝唸佛人。歸於凈土。佛問圓通。我無選擇都攝六根。凈念相繼。得三摩提。斯為第一。夫大勢至菩薩。以唸佛入道。乃至修菩薩行。化度眾生。皆不離此法門。修凈土者。當知傚法焉。

普賢菩薩

普賢。梵語邲輸䟦陀。悲華經。阿彌陀佛為轉輪王時。第八王子泯圖。于寶藏佛前。愿於是不凈世界。修菩薩行。復當修治莊嚴十千不凈世界。令其嚴凈。如青香光明無垢世界。亦當教化無量菩薩。令心清凈。皆趣大乘。悉使充滿我之世界。佛即改泯圖字。號為普賢。授記未來於北方知水善凈功德世界。成阿耨多羅三藐三菩提。號智剛吼自在相王如來。普賢行愿品。普賢菩薩。稱讚如來勝功德已。告諸菩薩及善財言。善男子。若欲成就此功德者。當修十種廣大行愿。一者禮敬諸佛。二者稱讚如來。三者廣修供養。四者懺悔業障。五者隨喜功德。六者請轉法輪。七者請佛住世。八者常隨佛學。九者恒順眾生。十者普皆迴向。若諸菩薩於此大愿。隨順趨入。則能成熟一切眾生。則能隨順阿耨多羅三藐三菩提。則能成滿普賢菩薩諸行愿海。或復有人以深信心。於此大愿。受持讀誦。乃至書寫一四句偈。速能除滅五無間業。臨命終時。最後剎那。一切諸根。悉

【現代漢語翻譯】現代漢語譯本：他說：『香光莊嚴』。我最初在因地修行時，以唸佛的心，證入無生法忍。現在在這個世界，攝受唸佛之人，歸向凈土。佛問什麼是圓滿通達的方法，我認為沒有比都攝六根，使清凈的念頭相續不斷，從而獲得三摩地更好的方法了，這是第一。大勢至菩薩，以唸佛入道，乃至修菩薩行，化度眾生，都不離開這個法門。修習凈土法門的人，應當傚法他。

普賢菩薩

普賢（Puxian），梵語邲輸䟦陀（Bixushibatuo）。《悲華經》記載，阿彌陀佛（Amituofo）為轉輪王時，第八王子泯圖（Mintu），在寶藏佛（Baozangfo）前，發願在這個不清凈的世界，修菩薩行，並且修治莊嚴十千個不清凈的世界，使它們莊嚴清凈，如同青香光明無垢世界。他還發愿教化無量菩薩，使他們的心清凈，都趨向大乘，充滿我的世界。佛就改泯圖的名字，號為普賢，授記他未來在北方知水善凈功德世界，成就阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi），號智剛吼自在相王如來（Zhiganghouzizaixiangwang Rulai）。《普賢行愿品》中，普賢菩薩稱讚如來殊勝功德后，告訴諸位菩薩和善財童子說：『善男子，如果想要成就這種功德，應當修習十種廣大的行愿。一是禮敬諸佛，二是稱讚如來，三是廣修供養，四是懺悔業障，五是隨喜功德，六是請轉法輪，七是請佛住世，八是常隨佛學，九是恒順眾生，十是普皆迴向。如果各位菩薩對於這十大愿，隨順趨入，就能成熟一切眾生，就能隨順阿耨多羅三藐三菩提，就能圓滿普賢菩薩的各種行愿海。或者有人以深深的信心，對於這十大愿，受持讀誦，乃至書寫其中四句偈，就能迅速消除五無間業。臨命終時，在最後的剎那，所有的諸根，都』

【English Translation】 English version: He said: 'Fragrant Light Adornment'. When I was initially practicing on the causal ground, I entered the stage of No-Birth Tolerance with the mind of mindfulness of the Buddha. Now, in this world, I gather those who are mindful of the Buddha and guide them to the Pure Land. When the Buddha asked about the perfect and all-encompassing method, I believe there is nothing better than gathering the six senses, maintaining a continuous stream of pure thoughts, and thereby attaining Samadhi. This is the foremost. The Bodhisattva Mahasthamaprapta (Dasizhi Pusa), entered the path through mindfulness of the Buddha, and even in his practice of the Bodhisattva path and the conversion of sentient beings, he never departed from this Dharma method. Those who cultivate the Pure Land path should emulate him.

Bodhisattva Samantabhadra

Samantabhadra (Puxian), in Sanskrit, Bixushibatuo. According to the Karuṇāpuṇḍarīka Sūtra, when Amitabha Buddha (Amituofo) was a Chakravartin King, his eighth son, Mintu, made a vow before Buddha Ratnagarbha (Baozangfo) to practice the Bodhisattva path in this impure world, and to cultivate and adorn ten thousand impure worlds, making them as adorned and pure as the world of Blue Fragrant Light and Immaculate. He also vowed to teach countless Bodhisattvas, purifying their minds, guiding them all towards the Mahayana, and filling my world. The Buddha then changed Mintu's name to Samantabhadra, prophesying that in the future, in the northern world of Knowing Water, Good Purity, and Meritorious Virtues, he would attain Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi), and be known as the Tathagata King of the Intrepid Roar and Self-Mastery (Zhiganghouzizaixiangwang Rulai). In the Samantabhadra's Vows, after praising the Tathagata's supreme merits, Bodhisattva Samantabhadra told all the Bodhisattvas and Sudhana: 'Good men, if you wish to achieve these merits, you should cultivate the ten great vows. First, to pay homage to all Buddhas; second, to praise the Tathagatas; third, to make extensive offerings; fourth, to repent of karmic obstacles; fifth, to rejoice in merits; sixth, to request the turning of the Dharma wheel; seventh, to request the Buddha to remain in the world; eighth, to constantly follow the Buddha's teachings; ninth, to always accord with sentient beings; and tenth, to universally dedicate all merits. If all Bodhisattvas follow and enter into these great vows, they will be able to mature all sentient beings, they will be able to accord with Anuttara-samyak-sambodhi, and they will be able to fulfill the ocean of vows of Bodhisattva Samantabhadra. Or, if someone with deep faith upholds, recites, or even writes a four-line verse from these great vows, they will quickly eliminate the five heinous offenses. At the moment of death, in the final instant, all the senses will'

皆散壞。唯此愿王。不相舍離。於一切時。引導其前。一剎那中。即得往生極樂世界。到已。即見阿彌陀佛。文殊師利菩薩。普賢菩薩。觀自在菩薩。彌勒菩薩等。此諸菩薩。色相端嚴。功德具足所共圍繞。其人自見生蓮華中。蒙佛授記。得受記已。經于無數百千萬億那由他劫。普於十方不可說不可說世界。以智慧力。隨眾生心而為利益。不久當坐菩提道場。降伏魔軍。成等正覺。轉妙法輪。能令佛剎極微塵數眾生。發菩提心。隨其根性。教化成熟。乃至盡于未來劫海。廣能利益一切眾生。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。現前成就此大愿。一切圓滿盡無餘。利樂一切眾生界。據此經文。誠欲長菩提苗。行殊勝行。而不知迴向極樂。發願往生者。猶卻行而求前也。至普賢所示唸佛三昧。別見如來不思議境界經。經言。爾時世尊入於三昧。名如來不思議境界。普賢菩薩告德藏菩薩言。若善男子善女人。為求無上菩提。發心欲證此三昧者。是人要須先修智慧。以此三昧。由慧得故。修智慧者。應當遠離妄語綺語。及諸散亂無益之事。詣精舍中。睹佛形像。金色莊嚴。或純金成。身相具足。無量化佛。在圓光中。次第而坐。即于像前。頭面禮足。作是思惟。我聞

【現代漢語翻譯】現代漢語譯本一切都會消散毀壞，只有這愿王（指普賢菩薩十大愿王）。不會捨棄離開你，在任何時候，都會引導你在前面。在一剎那的時間裡，就能往生到極樂世界。到達極樂世界后，就能見到阿彌陀佛（西方極樂世界的教主），文殊師利菩薩（智慧的象徵），普賢菩薩（大行愿的象徵），觀自在菩薩（慈悲的象徵），彌勒菩薩（未來佛）等。這些菩薩，容貌端正莊嚴，功德圓滿具足，被大眾共同圍繞。這個人會親自看到自己從蓮花中出生，蒙受佛的授記。得到授記后，經過無數百千萬億那由他劫（極長的時間單位），在十方不可說不可說的世界中，以智慧的力量，隨著眾生的心意而為他們帶來利益。不久將會坐在菩提道場，降伏魔軍，成就無上正等正覺（最高的覺悟）。轉動微妙的法輪（佛法的傳播），能夠讓佛剎（佛的國土）中極微塵數（極多的數量）的眾生，發起菩提心（覺悟之心）。隨著他們的根性，教化他們成熟，乃至直到未來無盡的劫海，廣泛地利益一切眾生。偈語說：『愿我臨近命終的時候，完全消除一切的障礙。能夠親眼見到阿彌陀佛，立即往生到安樂的佛國。我既然往生到那個佛國后，當下成就這個大愿。一切都圓滿而沒有剩餘，利益安樂一切眾生界。』根據這段經文，如果真心想要增長菩提的幼苗，修行殊勝的行持，卻不知道迴向極樂世界，發願往生，就好像背道而馳而想要到達前方一樣。至於普賢菩薩所開示的唸佛三昧，另見《如來不思議境界經》。經中說：『當時世尊進入三昧，名為如來不思議境界。普賢菩薩告訴德藏菩薩說：如果善男子善女人，爲了求無上的菩提，發心想要證得這個三昧，這個人必須要先修習智慧。因為這個三昧，是由智慧而得到的。修習智慧的人，應當遠離妄語、綺語，以及各種散亂無益的事情。前往精舍中，瞻仰佛的形像，金色莊嚴，或者純金製成，身相具足，無量的化佛，在圓光中，依次而坐。就在佛像前，頭面禮足，這樣思惟：我聽說

【English Translation】 English version Everything will scatter and decay, only this Vow King (referring to Samantabhadra's Ten Great Vows). It will not abandon or leave you, and at all times, it will guide you in front. In an instant, you will be able to be reborn in the Land of Ultimate Bliss. After arriving in the Land of Ultimate Bliss, you will be able to see Amitabha Buddha (the teacher of the Western Pure Land), Manjushri Bodhisattva (symbol of wisdom), Samantabhadra Bodhisattva (symbol of great vows), Avalokiteshvara Bodhisattva (symbol of compassion), Maitreya Bodhisattva (the future Buddha), and others. These Bodhisattvas have upright and dignified appearances, and their merits are complete and perfect, surrounded by the masses. This person will personally see himself born from a lotus flower, receiving the prediction of Buddhahood from the Buddha. After receiving the prediction, after countless hundreds of thousands of millions of nayuta kalpas (extremely long units of time), in the ten directions of unspeakable and unspeakable worlds, with the power of wisdom, he will bring benefits to sentient beings according to their minds. Soon he will sit in the Bodhi field, subdue the armies of Mara, and attain Anuttara-Samyak-Sambodhi (supreme enlightenment). Turning the wonderful Dharma wheel (the propagation of the Dharma), he will be able to cause the sentient beings in the Buddha-land (Buddha's realm) as numerous as the dust motes to arouse the Bodhi mind (mind of enlightenment). According to their nature, he will teach and mature them, and even until the endless kalpa sea of the future, he will extensively benefit all sentient beings. The verse says: 'May I, when approaching the end of my life, completely eliminate all obstacles. May I be able to see Amitabha Buddha with my own eyes, and immediately be reborn in the Land of Bliss. Since I have been reborn in that country, may I immediately accomplish this great vow. May everything be complete and without remainder, benefiting and bringing joy to all realms of sentient beings.' According to this scripture, if one sincerely wants to grow the sprout of Bodhi, cultivate superior practices, but does not know how to dedicate the merit to the Land of Ultimate Bliss and make vows to be reborn there, it is like going in the opposite direction while wanting to reach the front. As for the Samadhi of Buddha Recitation taught by Samantabhadra Bodhisattva, see also the Sutra on the Inconceivable Realm of the Tathagata. The sutra says: 'At that time, the World Honored One entered a samadhi called the Inconceivable Realm of the Tathagata. Samantabhadra Bodhisattva told the Bodhisattva Virtue Treasury: If a good man or good woman, in order to seek unsurpassed Bodhi, aspires to realize this samadhi, that person must first cultivate wisdom. Because this samadhi is obtained through wisdom. Those who cultivate wisdom should stay away from false speech, embellished speech, and all scattered and useless matters. Go to the monastery and behold the image of the Buddha, golden and adorned, or made of pure gold, with a complete physical form, and countless manifested Buddhas, sitting in order in the halo. Right in front of the Buddha image, prostrate with head and face at the feet, and think thus: I have heard'

十方無量諸佛。今現在世。所謂一切義成佛。阿彌陀佛。寶幢佛。阿閦佛。毗盧遮那佛。寶月佛。寶光佛等。于彼諸佛。隨心所樂。尊重之處。生大凈信。想佛形像。作彼如來。真實之身。恭敬尊重。如現前見。上下諦觀。一心不亂。往空閑處。端坐思惟。如佛現前。一手量許。心常繫念。不令忘失。若暫忘失。復應往觀。如是觀時。生極尊重恭敬之心。如佛真身。現在其前。了了明見。不復于彼作形像解。見已即應于彼佛所。以妙華鬘末香涂香。恭敬右繞。種種供養。彼應如是一心繫念。常如世尊現其前住。然佛世尊。一切見者。一切聞者。一切知者。悉知我心。如是審復。想見成已。還詣空處。繫念在前。不令忘失。一心勤修。滿三七日。若福德者。即見如來現在其前。其有先世造惡業障。不得見者。若能一心精勤不退。更無異想。還得速見。何以故。若有為求無上菩提。於一事中。專心修習。無不成辦。譬如有人于大海中。飲一掬水。即為已飲閻浮提中一切河水。菩薩若能修習此菩提海。則為已修一切三昧諸忍諸地諸陀羅尼。是故應常勤修匪懈。離於放逸。繫念一心。要令自得現前見佛。如是修習。初見佛時。作是思惟。為真佛邪。為形像邪。知所見像由想生故。乃至虛空毛端量處一切真佛。皆亦如是。猶如虛

【現代漢語翻譯】現代漢語譯本十方無量諸佛，如今現在世，包括一切義成佛（Sarvarthasiddha Buddha，一切義成就如來）、阿彌陀佛（Amitabha Buddha，無量光佛）、寶幢佛（Ratnaketu Buddha，寶幢如來）、阿閦佛（Akshobhya Buddha，不動如來）、毗盧遮那佛（Vairocana Buddha，光明遍照如來）、寶月佛（Ratnachandra Buddha，寶月如來）、寶光佛（Ratnaprabha Buddha，寶光如來）等。對於這些諸佛，隨心所樂，在尊重之處，生起廣大的清凈信心，觀想佛的形像，當作是如來的真實之身，恭敬尊重，如同親眼所見一般，上下仔細地觀察，一心不亂。前往空閑之處，端正坐好，思惟觀想如佛顯現在眼前，大約一手掌的距離，心中常常繫念，不讓忘失。如果暫時忘失，應當再次前往觀看。如此觀想時，生起極其尊重恭敬之心，如同佛的真身現在眼前，清清楚楚地看見，不再將他當作形像來理解。看見之後，就應當在那尊佛前，用美妙的華鬘、末香、涂香，恭敬地右繞，種種供養。應當這樣一心繫念，常常如同世尊顯現在眼前一樣。然而佛世尊，一切見者、一切聞者、一切知者，完全知道我的心。這樣審慎地反覆觀想，觀想成就之後，回到空閑之處，繫念在前，不讓忘失，一心勤奮地修習，滿三個七天。如果有福德的人，就能看見如來現在其前。如果有人前世造作惡業的障礙，不能得見，如果能一心精勤不退，更沒有其他的想法，也能很快得見。為什麼呢？如果有人爲了求無上菩提，在一件事中，專心修習，沒有不能成就的。譬如有人在大海中，飲一掬水，就等於已經飲了閻浮提（Jambudvipa，南贍部洲）中一切的河水。菩薩如果能修習這菩提海，就等於已經修習了一切三昧、諸忍、諸地、諸陀羅尼。所以應當常常勤奮修習不懈怠，遠離放逸，繫念一心，一定要讓自己得到現前見佛。這樣修習，初次見到佛時，這樣思惟：是真佛呢，還是形像呢？知道所見的像是由觀想所生，乃至虛空毛端量之處的一切真佛，都也是這樣，猶如虛空一般。

【English Translation】 English version The immeasurable Buddhas in the ten directions, now present in the world, including Sarvarthasiddha Buddha (the Buddha who accomplishes all meanings), Amitabha Buddha (Buddha of Infinite Light), Ratnaketu Buddha (Buddha of Jewel Banner), Akshobhya Buddha (the Immovable Buddha), Vairocana Buddha (the Buddha who illuminates everywhere), Ratnachandra Buddha (Jewel Moon Buddha), Ratnaprabha Buddha (Jewel Light Buddha), and others. Towards these Buddhas, according to what your heart desires, in a place of respect, generate great pure faith, visualize the image of the Buddha, regarding it as the true body of the Tathagata, respectfully honoring it as if seeing it in person, carefully observing it from top to bottom, with a focused and unwavering mind. Go to a quiet place, sit upright, and contemplate as if the Buddha is appearing before you, about a hand's length away, constantly keeping it in mind, not allowing yourself to forget. If you temporarily forget, you should go back and observe again. While visualizing in this way, generate a profound sense of respect and reverence, as if the true body of the Buddha is present before you, clearly and distinctly seeing it, no longer understanding it as merely an image. After seeing it, you should offer exquisite flower garlands, powdered incense, and scented oils to that Buddha, respectfully circumambulating to the right, making various offerings. You should focus your mind in this way, constantly as if the World-Honored One is standing before you. However, the Buddha, the World-Honored One, the one who sees all, the one who hears all, the one who knows all, fully knows my mind. After carefully and repeatedly visualizing in this way, once the visualization is accomplished, return to a quiet place, keep the thought in front, not allowing yourself to forget, diligently cultivate with a focused mind, for a full three weeks. If one has merit, one will see the Tathagata appearing before them. If one has obstacles from evil deeds created in past lives and cannot see, if one can diligently cultivate with a focused mind without retreating, and without other thoughts, one can still quickly see. Why? If someone seeks unsurpassed Bodhi, and cultivates diligently in one thing, there is nothing that cannot be accomplished. For example, if someone in the great ocean drinks a handful of water, it is as if they have already drunk all the river water in Jambudvipa (the southern continent). If a Bodhisattva can cultivate this ocean of Bodhi, it is as if they have already cultivated all Samadhis, all Forbearances, all Bhumis, and all Dharanis. Therefore, one should always diligently cultivate without懈怠, staying away from 放逸, focusing the mind, and ensuring that one personally attains seeing the Buddha in the present moment. When first seeing the Buddha in this way, contemplate: Is this the true Buddha, or is it an image? Knowing that the image seen is born from visualization, even all the true Buddhas in a space as small as the tip of a hair in the void are also like this, like the void itself.

空。平等無異。自心作佛。離心無佛。乃至三世一切諸佛。亦復如是。皆無所有。唯依自心。菩薩若能了知諸佛。及一切法。皆唯心量。得隨順忍。或入初地。捨身速生妙喜世界。或生極樂凈佛土中。常見如來。親承供養。按此經文。與觀無量壽佛經相發。修凈業者。其毋忽也。

文殊師利菩薩

文殊師利。或云曼殊室利。此云妙德。亦云妙吉祥。生於舍衛國。多羅聚落梵德婆羅門家。從母右脅出。身紫金色。墮地能語。尋于佛所出家(見文殊般涅槃經)。首楞嚴三昧經言。過去無量阿僧祇劫。南方世界。名曰平等。佛號龍種上如來。即文殊是。央掘經言。現在北方常喜世界歡喜藏摩尼寶積佛。即文殊是。而悲華經言。阿彌陀佛為轉輪王時。第三王子。名曰王眾。于寶藏佛所。發阿耨多羅三藐三菩提心。愿于來世。行菩薩道。無有齊限。莊嚴佛剎。令三千大千世界。恒河沙等十方佛土為一佛剎。大寶填廁。又無惡觸。及諸女人。及其名字。亦無聲聞辟支佛等。一生菩薩。充滿其中。佛即號為文殊師利。于未來世南方世界。名曰清凈無垢寶置。成阿耨多羅三藐三菩提。號普現如來。觀佛三昧海經言。時世尊為諸大眾說觀佛三昧已。文殊菩薩復告大眾言。過去寶威德如來時。有長者子。名曰戒護。在母胎時。

【現代漢語翻譯】現代漢語譯本：空，平等而無差別。自心造佛，離心則無佛。乃至過去、現在、未來一切諸佛，也是如此，皆無所有，唯依自心。菩薩若能了知諸佛及一切法，皆唯是心識的顯現，就能得到隨順法忍，或者進入初地（菩薩修行階位的第一階）。捨棄此身，迅速往生妙喜世界，或往生極樂清凈佛土之中，常常見到如來，親自接受供養。按此經文來看，與《觀無量壽佛經》相互闡發，修習凈業的人，怎麼可以忽略呢？

文殊師利菩薩（Manjusri Bodhisattva）：

文殊師利，或說曼殊室利，這裡翻譯為妙德，也翻譯為妙吉祥。生於舍衛國（Sravasti）的多羅聚落梵德婆羅門家，從母親的右脅出生，身體呈紫金色，落地就能說話，隨即在佛陀處出家（見《文殊般涅槃經》）。《首楞嚴三昧經》說，過去無量阿僧祇劫（asamkhya kalpa，極長的時間單位），南方世界，名叫平等，佛號龍種上如來，就是文殊。《央掘經》說，現在北方常喜世界歡喜藏摩尼寶積佛，就是文殊。而《悲華經》說，阿彌陀佛（Amitabha Buddha）為轉輪王時，第三王子，名叫王眾，在寶藏佛處，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），愿于來世，行菩薩道，沒有止境，莊嚴佛剎，令三千大千世界，恒河沙數般的十方佛土合為一個佛剎，用大寶填滿，又沒有惡觸，以及諸女人，以及她們的名字，也沒有聲聞、辟支佛等，一生補處菩薩，充滿其中。佛就號為文殊師利，于未來世南方世界，名叫清凈無垢寶置，成就阿耨多羅三藐三菩提，號普現如來。《觀佛三昧海經》說，當時世尊為諸大眾宣說觀佛三昧之後，文殊菩薩又告訴大眾說，過去寶威德如來時，有長者子，名叫戒護，在母親的胎中時，

【English Translation】 English version: Emptiness, equality without difference. The self-mind creates the Buddha; apart from the mind, there is no Buddha. Even all Buddhas of the past, present, and future are the same, having nothing of their own, relying solely on the self-mind. If a Bodhisattva can understand that all Buddhas and all dharmas are merely manifestations of the mind, they will attain the 'acceptance of compliance' (ksanti), or enter the first bhumi (the first stage of a Bodhisattva's path). Abandoning this body, they will be swiftly reborn in the World of Wonderful Joy (Abhirati), or be reborn in the Pure Land of Ultimate Bliss (Sukhavati), constantly seeing the Tathagata (Thus Come One), personally receiving offerings. According to this sutra, it complements the 'Contemplation Sutra' (Amitayurdhyana Sutra). Those who cultivate Pure Land practice should not neglect it.

Manjusri Bodhisattva:

Manjusri, also known as Manjushri, is translated as 'Wonderful Virtue' or 'Wonderful Auspiciousness'. He was born in the Sravasti kingdom, in the Brahmin family of Vamadeva in the village of Taru, emerging from his mother's right side. His body was purple-golden, and he could speak upon landing on the ground, soon leaving home at the Buddha's place (see the 'Manjusri Nirvana Sutra'). The 'Surangama Samadhi Sutra' says that in the past immeasurable asamkhya kalpas (incalculable eons), in the southern world called Equality, the Buddha named Dragon Lord Supreme Tathagata was Manjusri. The 'Angulimaliya Sutra' says that the Buddha named Joyful Treasure Mani Accumulation Buddha in the constantly joyful world in the north is Manjusri. However, the 'Karunapundarika Sutra' says that when Amitabha Buddha was a Chakravartin king, his third prince, named Wang Zhong, made the vow of anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) at the place of the Treasure Store Buddha, vowing to practice the Bodhisattva path in future lives without limit, adorning the Buddha-land, making the three thousand great thousand worlds, as numerous as the sands of the Ganges River, into one Buddha-land, filled with great treasures, without any evil touch, or any women, or their names, and without any Sravakas or Pratyekabuddhas, filled with Bodhisattvas who are one lifetime away from Buddhahood. The Buddha was then named Manjusri, and in the southern world in the future, named Pure and Immaculate Treasure Placement, he will attain anuttara-samyak-sambodhi, and be named Universal Appearance Tathagata. The 'Contemplation of Buddha Samadhi Sea Sutra' says that when the World Honored One explained the Contemplation of Buddha Samadhi to the assembly, Manjusri Bodhisattva told the assembly that in the past, during the time of the Buddha of Majestic Virtue, there was a son of a wealthy man named Jie Hu, who, while in his mother's womb,

受三歸依。年至八歲。父母請佛於家供養。童子見佛安行徐步。足下生華。有大光明。見已歡喜。為佛作禮。禮已諦觀。目不暫舍。一見佛已。即能除卻百萬億那由他劫生死之罪。從是已后。恒得值遇百億那由他恒河沙佛。是諸世尊。皆說如是觀佛三昧。其後有百萬佛出。皆同一字。名栴檀海。時彼童子。親侍諸佛。間無空缺。禮佛供養。合掌觀佛。觀佛功德因緣力故。復得值遇百萬阿僧祇佛。從是已后。即得百萬億唸佛三昧。得百萬阿僧祇旋陀羅尼。既得此已。諸佛現前說無相法。須臾之間。得首楞嚴三昧。時彼童子受三歸依。一禮佛故。諦觀佛相。心無疲厭。由此因緣。值無數佛。何況繫念。具足思惟。觀佛色身。時彼童子。豈異人乎。即我身是。佛告阿難。汝持文殊師利語。遍告大眾。及未來世眾生。若能禮拜者。若能唸佛者。若能觀佛者。當知此人與文殊師利等無有異。又文殊發願經。與普賢行愿品末後偈略同。終云。愿我命終時。滅除諸障礙。面見阿彌陀。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。嚴凈普賢行。滿足文殊愿。盡未來際劫。究竟菩薩行。夫文殊普賢。華嚴二聖。所陳行愿。說法度人。莫不以唸佛為基。以凈土為歸。世有執華嚴薄凈土者。當知所鑒焉。

祁婆迦

【現代漢語翻譯】現代漢語譯本：受持三歸依（皈依佛、皈依法、皈依僧）。在八歲時，他的父母請佛到家中接受供養。這童子看見佛安詳地行走，步伐緩慢，腳下生出蓮華，並且有巨大的光明。看見之後，他非常歡喜，為佛作禮。禮拜完畢后，他仔細地觀看佛，眼睛片刻也不離開。僅僅一次見到佛，就能消除百萬億那由他劫（極多的數量單位）生死輪迴的罪業。從此以後，他恒常能夠遇到百億那由他恒河沙數般的佛。這些世尊都宣說這樣的觀佛三昧（通過專注觀想佛的形象而達到的禪定狀態）。其後有百萬尊佛出世，都同一個名字，名為栴檀海（Sandalwood Sea）。當時那位童子，親自侍奉諸佛，期間沒有空缺，禮拜佛，供養佛，合掌觀想佛。因為觀佛的功德和因緣的力量，又得以值遇百萬阿僧祇（無數）佛。從此以後，就得到了百萬億唸佛三昧（通過唸佛達到的禪定狀態），得到百萬阿僧祇旋陀羅尼（一種咒語）。得到這些之後，諸佛現身說法，宣說無相法（超越一切表象的真理）。在很短的時間內，他得到了首楞嚴三昧（一種高級禪定狀態）。當時那位童子受持三歸依，一次禮佛的緣故，仔細地觀看佛的相好，心中沒有疲倦和厭煩。由於這樣的因緣，值遇了無數的佛，更何況是繫念（持續憶念），具足思惟，觀想佛的色身（外在形象）。當時那位童子，難道是別人嗎？就是我的前身啊。佛告訴阿難（Ananda）：『你持文殊師利（Manjushri）的話，普遍告知大眾，以及未來世的眾生，如果能夠禮拜佛，如果能夠唸佛，如果能夠觀想佛，應當知道這個人與文殊師利菩薩是等同沒有差異的。』另外，《文殊發願經》與《普賢行愿品》末後的偈頌大致相同，最終說到：『愿我臨命終時，滅除一切障礙，面見阿彌陀佛（Amitabha），往生安樂剎（極樂世界）。生到彼佛國之後，成就圓滿一切大愿。阿彌陀如來，親自為我授記（預言成佛）。莊嚴清凈普賢行，滿足文殊菩薩的願望。盡未來際劫，究竟菩薩的修行。』文殊菩薩和普賢菩薩，是《華嚴經》中的兩位聖者，他們所陳述的行愿，說法度化眾生，沒有不以唸佛為基礎，以迴歸凈土為最終歸宿的。世間有人執著《華嚴經》而輕視凈土法門，應當知道他們的見識是多麼的淺薄啊。祁婆迦（作者署名）

【English Translation】 English version: He received the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha). At the age of eight, his parents invited the Buddha to their home for offerings. The boy saw the Buddha walking peacefully and slowly, with lotus flowers blooming under his feet and a great light emanating from him. Upon seeing this, he rejoiced and paid homage to the Buddha. After bowing, he gazed intently, his eyes never leaving for a moment. Just by seeing the Buddha once, he was able to eliminate the sins of birth and death for millions of billions of nayutas (extremely large number units) of kalpas (eons). From then on, he was constantly able to encounter hundreds of billions of nayutas of Ganges sand-like Buddhas. All these World Honored Ones preached such Buddha-contemplation Samadhi (a meditative state achieved through focused contemplation of the Buddha's image). Later, a million Buddhas appeared in the world, all with the same name, Sandalwood Sea. At that time, the boy personally attended to all the Buddhas, without any interruption, paying homage to the Buddha, making offerings, and contemplating the Buddha with his palms together. Because of the merit and causal power of contemplating the Buddha, he was again able to encounter a million asankhyas (countless) of Buddhas. After that, he attained a million billions of Buddha-Recollection Samadhis (a meditative state achieved through mindfulness of the Buddha), and a million asankhyas of Revolving Dharanis (a type of mantra). Having attained these, the Buddhas appeared before him and preached the Dharma of No-Form (truth beyond all appearances). In a short time, he attained the Shurangama Samadhi (an advanced meditative state). At that time, the boy received the Three Refuges and, because of one act of paying homage to the Buddha, gazed intently at the Buddha's features, without fatigue or weariness in his heart. Because of this cause and condition, he encountered countless Buddhas, let alone continuously recollecting, fully contemplating, and visualizing the Buddha's physical body. Was that boy someone else? It was my former self. The Buddha told Ananda: 'You, holding the words of Manjushri (Manjushri), universally inform the masses and sentient beings of the future world that if they can bow to the Buddha, if they can recite the Buddha's name, if they can contemplate the Buddha, they should know that this person is equal to Manjushri Bodhisattva without any difference.' Furthermore, the 'Manjushri's Vow Sutra' is roughly the same as the final verse of the 'Samantabhadra's Conduct and Vow Chapter', ultimately saying: 'May I, when my life ends, eliminate all obstacles, see Amitabha Buddha (Amitabha) face to face, and be reborn in the Land of Bliss (Sukhavati). After being born in that Buddha-land, may I accomplish and fulfill all great vows. May Amitabha Tathagata personally bestow upon me the prediction of Buddhahood. May I adorn and purify Samantabhadra's conduct and fulfill Manjushri Bodhisattva's vows. May I, for endless kalpas in the future, ultimately practice the Bodhisattva path.' Manjushri Bodhisattva and Samantabhadra Bodhisattva, the two sages in the Avatamsaka Sutra, all the vows they stated, preaching the Dharma to liberate sentient beings, are based on mindfulness of the Buddha and ultimately return to the Pure Land. Those in the world who cling to the Avatamsaka Sutra while belittling the Pure Land Dharma should know how shallow their understanding is. Qipojia (Author's signature)

尊者

佛在拘尸那城力士生地娑羅雙樹間。臨般涅槃。為諸天人說種種法。復告阿難。我滅度后。于未來世北天竺國。當有比邱。名祁婆迦。出興於世。曾於過去無量百佛。植諸善根。供養恭敬。深信具足。安住大乘。為欲憐愍利益安樂諸眾生故。發如是心。多聞持菩薩藏。稱揚大乘。顯發大乘。興造如來無量形像。及諸塔廟。能令諸天人眾。心生信樂。彼祁婆迦比邱。修習無量種種最勝菩提善根已。而取命終。生於西方過億百千諸佛世界無量壽國。于彼佛所。種諸善根。復經八十億諸如來所修諸梵行。以此善根。于未來世。過九十九億劫。而成正覺。佛號無垢光。世界名一切功德莊嚴(大悲經)。

馬鳴尊者

馬鳴。梵語阿濕矩沙。東天竺桑岐多國婆羅門也。得法于夜奢尊者。嘗制大乘起信論。末後勸人求生凈土曰。眾生以住此娑婆世界。自畏不能常值諸佛。親承供養。懼謂信心難可成就。意欲退者。當知如來有勝方便。攝護信心。謂以專意念佛因緣。隨愿得生他方佛土。常見於佛。永離惡道。如修多羅說。若人專念西方極樂世界阿彌陀佛。所修善根。迴向愿求生彼世界。即得往生。常見佛故。終無有退。若觀彼佛真如法身。常勤修習。畢竟得生。住正定故。后付法于迦毗摩羅尊者已。即入龍奮

【現代漢語翻譯】現代漢語譯本：尊者：

佛陀在拘尸那伽羅（Kushinagar，古印度城市）力士的出生地娑羅雙樹之間，即將般涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢的圓寂）。為諸天人和阿難（Ananda，佛陀的十大弟子之一）說種種佛法。佛陀告訴阿難：『我滅度后，在未來的北天竺國（Northern India），將會有一位比丘（Bhikkhu，佛教術語，指男性出家人），名叫祁婆迦（Kipaka）。他過去曾在無量百佛面前，種下各種善根，供養恭敬諸佛，對佛法深信不疑，安住于大乘佛法（Mahayana，佛教的主要流派之一）。爲了憐憫、利益和安樂一切眾生，他發下這樣的誓願，廣聞博學，持有菩薩藏（Bodhisattva Pitaka，菩薩所修行的經典），稱揚大乘佛法，顯揚大乘佛法，建造如來（Tathagata，佛陀的稱號之一）的無量形像以及各種塔廟。他能使諸天人和大眾，心中生起信心和喜悅。這位祁婆迦比丘，修習無量種種最殊勝的菩提（Bodhi，佛教術語，指覺悟）善根之後，便會命終，往生到西方超過億百千諸佛世界之外的無量壽國（Sukhavati，阿彌陀佛的凈土）。他在那尊佛面前，種下各種善根，又經歷八十億諸如來處修習各種梵行（Brahmacharya，佛教術語，指清凈的行為）。憑藉這些善根，在未來的九十九億劫之後，他將成就正覺（Samyak-sambuddha，佛教術語，指完全覺悟的佛陀），佛號為無垢光（Vimalaprabha），世界名為一切功德莊嚴（Sarvaguna-vyuha）。』（出自《大悲經》）

馬鳴尊者：

馬鳴（Ashvajit），梵語為阿濕矩沙（Ashvakosha）。他是東天竺桑岐多國（Samket，古印度城市）的婆羅門（Brahmin，印度教的祭司階層）。他從夜奢尊者（Yasha）那裡得到佛法。曾經撰寫《大乘起信論》（Awakening of Faith in the Mahayana）。在文章的最後，他勸人求生凈土（Pure Land）：『眾生居住在這個娑婆世界（Sahā world，指充滿痛苦和煩惱的世界），擔心不能經常遇到諸佛，親自承事供養，害怕信心難以成就，想要退卻的人，應當知道如來有殊勝的方便法門，攝護眾生的信心。那就是以專心念佛的因緣，隨自己的願望往生到其他佛土，常見到佛，永遠脫離惡道。正如修多羅（Sutra，佛經）所說，如果有人專心念誦西方極樂世界（Sukhavati）的阿彌陀佛（Amitabha），將所修的善根，迴向發願求生那個世界，就能往生，因為常見到佛的緣故，最終不會退轉。如果觀想那尊佛的真如法身（Dharmakaya，佛陀的法性之身），經常勤奮修習，最終必定能夠往生，安住于正定（Samadhi，佛教術語，指禪定）之中。』之後，他將佛法傳給迦毗摩羅尊者（Kapimala），然後進入龍奮……

【English Translation】 English version: Revered One:

The Buddha was in Kushinagar (Kushinagar, an ancient Indian city), between the twin Sala trees, the birthplace of the strongmen, about to enter Parinirvana (Parinirvana, a Buddhist term referring to the passing away of a Buddha or Arhat). He spoke various Dharmas to the Devas (gods) and humans. He further told Ananda (Ananda, one of the Buddha's ten principal disciples): 'After my Parinirvana, in the future in Northern India, there will be a Bhikkhu (Bhikkhu, a Buddhist term referring to a male monastic) named Kipaka. In the past, he planted various roots of goodness before countless hundreds of Buddhas, making offerings and showing reverence. He had deep faith and was fully endowed, abiding in the Mahayana (Mahayana, a major branch of Buddhism). Wishing to have compassion, benefit, and bring happiness to all sentient beings, he made such a vow, widely learning and holding the Bodhisattva Pitaka (Bodhisattva Pitaka, the scriptures practiced by Bodhisattvas), praising the Mahayana, revealing the Mahayana, and constructing countless images of the Tathagata (Tathagata, one of the titles of the Buddha) and various stupas and temples. He can cause the Devas and the masses to generate faith and joy in their hearts. This Bhikkhu Kipaka, after cultivating immeasurable and supremely excellent roots of Bodhi (Bodhi, a Buddhist term referring to enlightenment), will then pass away and be reborn in the Land of Immeasurable Life (Sukhavati, Amitabha's Pure Land) beyond hundreds of thousands of millions of Buddha worlds in the West. There, he will plant various roots of goodness before that Buddha, and again practice various Brahmacharyas (Brahmacharya, a Buddhist term referring to pure conduct) in the presence of eighty billion Tathagatas. With these roots of goodness, in the future, after ninety-nine billion kalpas (aeons), he will attain Samyak-sambuddha (Samyak-sambuddha, a Buddhist term referring to a fully enlightened Buddha), and his Buddha name will be Vimalaprabha (Immaculate Light), and his world will be named Sarvaguna-vyuha (Adorned with All Merits).' (From the Mahakarunika-pundarika Sutra)

Revered Master Ashvajit:

Ashvajit, in Sanskrit, is Ashvakosha. He was a Brahmin (Brahmin, the priestly class in Hinduism) from the country of Samket (Samket, an ancient Indian city) in Eastern India. He received the Dharma from Yasha. He once composed the Awakening of Faith in the Mahayana. At the end of the text, he advises people to seek rebirth in the Pure Land: 'Sentient beings dwelling in this Saha world (Sahā world, referring to a world full of suffering and afflictions) fear that they cannot constantly encounter Buddhas, personally serve and make offerings, and are afraid that faith is difficult to achieve, and wish to retreat. They should know that the Tathagata has a supreme expedient means to protect the faith of sentient beings. That is, by focusing the mind on the causes and conditions of Buddha-remembrance, one can be reborn in other Buddha lands according to one's wishes, constantly see the Buddha, and be forever free from evil paths. As the Sutra (Sutra, Buddhist scripture) says, if a person single-mindedly recites the name of Amitabha (Amitabha) of the Western Pure Land (Sukhavati), and dedicates the roots of goodness cultivated to seeking rebirth in that world, they will be reborn there. Because they constantly see the Buddha, they will ultimately not regress. If one contemplates the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) of that Buddha, and constantly cultivates diligently, one will ultimately be able to be reborn and abide in Samadhi (Samadhi, a Buddhist term referring to meditation).' Afterwards, he passed the Dharma to Kapimala, and then entered Dragon Vigor...

迅三昧。挺身虛空。如日輪相。還複本位。而取涅槃(傳燈錄大乘起信論)。

龍樹尊者

龍樹。梵語那伽曷樹那。南天竺國梵志之裔。得法于迦毗摩羅尊者。意欲廣演經教。時大龍菩薩。即以神力接入海宮。開七寶函。與諸方等經典。九十日中。通解甚多。龍即送之出宮。還天竺國。大宏法施。嘗造毗婆沙論。論中有稱讚彌陀偈。其略云。若人愿作佛。心念阿彌陀。應時為現身。是故我歸命。彼佛本願力。十方諸菩薩。來供養聽法。是故我稽首。彼土諸菩薩。具足諸相好。以自莊嚴身。我今歸命禮。彼諸大菩薩。日日於三時。供養十方佛。是故稽首禮。若人種善根。疑則華不開。信心清凈者。華開則見佛。十方現在佛。以種種因緣。嘆彼佛功德。我今歸命禮。其土具嚴飾。殊彼諸天宮。功德甚深厚。是故禮佛足。又造大智度論示修唸佛法門云。唸佛三昧。能除種種煩惱。及先世罪。余諸三昧。有能除淫。不能除瞋。有能除瞋。不能除淫。有能除癡。不能除淫恚。有能除三毒。不能除先世罪。是念佛三昧。能除種種煩惱種種罪。複次。唸佛三昧。有大福德。能度眾生。是諸菩薩欲度眾生。諸餘三昧。無如此唸佛三昧福德能速滅諸罪。複次。佛為法王。菩薩為法將。所尊所重。唯佛世尊。是故應常唸佛。譬

【現代漢語翻譯】現代漢語譯本『迅三昧』（Xun Sanmei，快速進入禪定的狀態）。身體挺立於虛空之中，呈現如日輪一般的形象，然後恢復到原來的位置，進入涅槃（Nirvana，寂滅）的狀態。（出自《傳燈錄》和《大乘起信論》）

龍樹尊者（Nagarjuna）

龍樹（Nagarjuna）。梵語為那伽曷樹那（Naga Arjuna）。是南天竺國婆羅門種姓的後裔。從迦毗摩羅尊者（Kapimala）處得法。想要廣泛地宣揚佛經教義。當時，大龍菩薩（Mahānāga Bodhisattva）就用神通力將他接入海宮，打開七寶函，授予他諸方等經典。九十天中，通曉理解了很多經典。龍菩薩就送他出宮，返回天竺國，大力弘揚佛法。曾經撰寫《毗婆沙論》（Vibhasa）。論中有稱讚阿彌陀佛（Amitābha）的偈子，其大意是：『如果有人想要成佛，心中唸誦阿彌陀佛，阿彌陀佛應時就會顯現。所以我歸命於他。仰仗阿彌陀佛的本願力，十方諸菩薩前來供養聽法，所以我稽首禮拜。彼土的諸菩薩，具足各種相好，用以莊嚴自身，我今天歸命禮拜彼諸大菩薩。他們每日於三個時辰，供養十方佛，所以我稽首禮拜。如果有人種植善根，心懷疑惑則蓮花不開；信心清凈的人，蓮花開放就能見到佛。十方現在的佛，用種種因緣，讚歎阿彌陀佛的功德，我今天歸命禮拜。那個凈土具備莊嚴的裝飾，勝過諸天宮殿，功德非常深厚，所以我禮拜佛足。』又撰寫《大智度論》（Mahāprajñāpāramitopadeśa Śāstra），闡述修習唸佛法門，說：『唸佛三昧（Buddhanusmṛti-samādhi），能夠去除種種煩惱以及前世的罪業。其餘的各種三昧，有的能去除淫慾，不能去除嗔恚；有的能去除嗔恚，不能去除淫慾；有的能去除愚癡，不能去除淫慾和嗔恚；有的能去除貪嗔癡三毒，不能去除前世的罪業。而這唸佛三昧，能夠去除種種煩惱和種種罪業。』『其次，唸佛三昧有很大的福德，能夠度化眾生。諸菩薩想要度化眾生，其他的各種三昧，沒有像這唸佛三昧這樣，具有如此大的福德，能夠迅速滅除各種罪業。』『再次，佛是法王，菩薩是法將，所尊敬和重視的，唯有佛世尊。所以應當常常唸佛。譬如……』

【English Translation】 English version 『Xun Sanmei』 (Swift Samadhi, a state of quickly entering meditation). The body stands upright in the void, appearing like the image of the sun wheel, and then returns to its original position, entering the state of Nirvana (extinction). (From the Transmission of the Lamp and the Awakening of Faith in the Mahayana)

Venerable Nagarjuna

Nagarjuna. In Sanskrit, Naga Arjuna. He was a descendant of the Brahmin caste in South India. He obtained the Dharma from Venerable Kapimala. He desired to widely propagate the teachings of the scriptures. At that time, the Mahānāga Bodhisattva used his supernatural power to bring him into the sea palace, opened the seven-treasure box, and granted him various Vaipulya Sutras. Within ninety days, he thoroughly understood many scriptures. The Naga then sent him out of the palace and back to India, where he vigorously promoted the Dharma. He once wrote the Vibhasa. In the treatise, there is a verse praising Amitābha, the gist of which is: 『If someone wishes to become a Buddha, and recites Amitābha in their mind, Amitābha will appear in that very moment. Therefore, I take refuge in him. Relying on the power of Amitābha's original vows, Bodhisattvas from the ten directions come to make offerings and listen to the Dharma, therefore I bow my head in reverence. The Bodhisattvas in that land are endowed with various excellent marks, with which they adorn themselves, I now take refuge and pay homage to those great Bodhisattvas. They make offerings to the Buddhas of the ten directions three times a day, therefore I bow my head in reverence. If someone plants good roots, but harbors doubts, the lotus will not bloom; those with pure faith, when the lotus blooms, will see the Buddha. The Buddhas of the ten directions, using various causes and conditions, praise the merits of that Buddha, I now take refuge and pay homage. That land is adorned with splendor, surpassing the palaces of the heavens, its merits are profound and vast, therefore I bow at the Buddha's feet.』 He also wrote the Mahāprajñāpāramitopadeśa Śāstra, explaining the practice of Buddha-name recitation, saying: 『Buddhanusmṛti-samādhi can remove various afflictions and past sins. Other samadhis can remove lust but not anger; some can remove anger but not lust; some can remove ignorance but not lust and anger; some can remove the three poisons of greed, anger, and ignorance, but cannot remove past sins. But this Buddhanusmṛti-samādhi can remove various afflictions and various sins.』『Furthermore, Buddhanusmṛti-samādhi has great merit and virtue, and can liberate sentient beings. If Bodhisattvas wish to liberate sentient beings, no other samadhi has such great merit and virtue as this Buddhanusmṛti-samādhi, which can quickly eradicate all sins.』『Furthermore, the Buddha is the Dharma King, and the Bodhisattvas are the Dharma Generals, what is respected and valued is only the World Honored One, the Buddha. Therefore, one should always be mindful of the Buddha. For example...』

如大臣。特蒙恩寵。常念其主。菩薩亦如是。知種種功德。無量智慧。皆從佛得。知恩重故常唸佛。又云。當欲不離諸佛者。菩薩世世所生。常值諸佛。問曰。菩薩當化眾生。何故常欲值佛。答曰。有未入菩薩位。未得阿鞞䟦致。受記莂故。若遠離諸佛。便壞諸善根。沒在煩惱。不能自度。安能度人。如人乘船。中流壞敗。欲度他人。反自沒水。又如少湯。投大冰池。雖消少處。反更成冰。菩薩未入法位。若遠離諸佛。以少功德。無方便力。欲化眾生。雖少利益。反更墜落。聲聞辟支。雖有涅槃利益。無一切智故。不能教導菩薩。諸佛一切種智故。能教導菩薩。如象沒泥。非像不能出。菩薩若入非道中。唯佛能救。同大道故。複次。菩薩作是念。我未得佛眼。如盲無異。若不為佛所引導。則無所趣。錯入余道。設聞佛法。異處行者。未知教化時節行法多少。複次。菩薩見佛。或眼見。心清凈。若聞所說。心則樂法。得大智慧。隨法修行而得解脫。如是等值佛無量益利。豈不一心求欲見佛。如嬰兒不應離母。行道不離糧食。大熱不離涼風冷水。大寒不離火。度深水不離船。病人不離良醫。菩薩不離諸佛。過於上事。父母親屬知識人天王等。皆不能如佛益利。佛益利諸菩薩。離諸苦處。住世尊之地。問云。何得不離諸佛。

【現代漢語翻譯】現代漢語譯本：就像大臣一樣，受到特別的恩寵，常常思念著他的君主。菩薩也是這樣，知道種種功德、無量的智慧，都是從佛那裡得到的。因為知道恩情深重，所以常常思念佛。經中又說：『想要不離開諸佛，菩薩在世世的輪迴中，就應當常常遇到諸佛。』有人問：『菩薩應當教化眾生，為什麼常常想要遇到佛呢？』回答說：『因為（有的菩薩）還沒有進入菩薩的位次，沒有得到阿鞞跋致（不退轉），沒有受到（佛的）授記。如果遠離諸佛，就會毀壞各種善根，沉沒在煩惱之中，不能自度，又怎麼能度人呢？就像人乘船，在河流中間船壞了，想要救助他人，反而自己沉入水中。又像少量熱水，倒入大冰池中，雖然能融化少許地方，反而更加結成冰。菩薩沒有進入法位，如果遠離諸佛，憑藉少許功德，沒有方便之力，想要教化眾生，即使有少許利益，反而會更加墜落。聲聞、辟支佛，雖然有涅槃的利益，但因為沒有一切種智（佛的智慧），不能教導菩薩。諸佛因為具有一切種智，所以能夠教導菩薩。就像大象陷入泥中，不是大象就不能救出。菩薩如果進入錯誤的道路中，只有佛才能救度，因為佛與菩薩同證大道。』再次，菩薩這樣想：『我還沒有得到佛眼（佛的智慧之眼），就像盲人一樣沒有什麼區別。如果不被佛所引導，就無所適從，會錯誤地進入其他的道路。即使聽聞佛法，在其他地方修行的人，也不知道教化的時節，以及修行方法的多少。』再次，菩薩見到佛，或者用眼睛見到，內心就清凈；如果聽到佛所說的法，內心就樂於佛法，得到大智慧，隨順佛法修行而得到解脫。像這樣值遇佛有無量的利益，怎麼會不一心求見佛呢？就像嬰兒不應該離開母親，行走道路不應該離開糧食，大熱天不應該離開涼風冷水，大寒天不應該離開火，渡過深水不應該離開船，病人不應該離開良醫，菩薩不應該離開諸佛，（這個道理）比以上這些事情還要重要。父母、親屬、知識、人天王等，都不能像佛那樣帶來利益。佛給諸菩薩帶來利益，使他們脫離各種痛苦之處，安住在世尊的地位。有人問：『要怎樣才能不離開諸佛呢？』

【English Translation】 English version: Like a minister who is specially favored and constantly remembers his lord, so too is the Bodhisattva. Knowing that all kinds of merits and immeasurable wisdom are obtained from the Buddha, and deeply grateful, they constantly remember the Buddha. It is also said: 'If one wishes not to be separated from all Buddhas, the Bodhisattva should constantly encounter Buddhas in every lifetime.' Someone asks: 'The Bodhisattva should transform sentient beings, why do they constantly wish to encounter the Buddha?' The answer is: 'Because (some Bodhisattvas) have not yet entered the Bodhisattva stage, have not attained Avaivartika (non-retrogression), and have not received (the Buddha's) prediction. If they are separated from the Buddhas, they will destroy all good roots, sink into afflictions, and be unable to save themselves, how can they save others? It is like a person on a boat that breaks down in the middle of a river. Wanting to save others, they instead drown themselves. It is also like a small amount of hot water poured into a large ice pond. Although it melts a small area, it instead forms more ice. If a Bodhisattva has not entered the Dharma position, and is separated from the Buddhas, with little merit and no skillful means, wanting to transform sentient beings, even with a little benefit, they will instead fall further. Although the Sravakas and Pratyekabuddhas have the benefit of Nirvana, they cannot guide Bodhisattvas because they do not have all-knowing wisdom (Buddha's wisdom). Because the Buddhas possess all-knowing wisdom, they can guide Bodhisattvas. It is like an elephant stuck in the mud, only another elephant can pull it out. If a Bodhisattva enters a wrong path, only the Buddha can save them, because the Buddha and Bodhisattva have both realized the Great Way.' Furthermore, the Bodhisattva thinks: 'I have not yet obtained the Buddha-eye (the eye of wisdom), and am no different from a blind person. If I am not guided by the Buddha, I will have nowhere to go and will mistakenly enter other paths. Even if I hear the Buddha's teachings, those who practice in other places do not know the timing of teaching, nor the amount of methods to practice.' Furthermore, when a Bodhisattva sees the Buddha, either with their eyes, their mind becomes pure; if they hear what the Buddha says, their mind delights in the Dharma, they obtain great wisdom, and they practice according to the Dharma and attain liberation. Encountering the Buddha in this way has immeasurable benefits, how could one not single-mindedly seek to see the Buddha? It is like an infant should not leave its mother, one should not leave food when walking a path, one should not leave cool breeze and cold water in great heat, one should not leave fire in great cold, one should not leave a boat when crossing deep water, a sick person should not leave a good doctor, a Bodhisattva should not leave all the Buddhas, (this principle) is more important than all of the above. Parents, relatives, acquaintances, human and heavenly kings, etc., cannot bring as much benefit as the Buddha. The Buddha brings benefit to all Bodhisattvas, enabling them to escape from all suffering and dwell in the position of the World Honored One. Someone asks: 'How can one not be separated from all the Buddhas?'

答。眾生有無量劫罪因緣。雖行福德。智慧薄少。雖行智慧。福德薄少。菩薩求佛道。要行生忍法忍。行生忍故。一切眾生中發慈悲心。滅無量劫罪。得無量福德。行法忍故。破諸法無明。得無量智慧。二行和合。世世不離諸佛。複次。菩薩常愛樂唸佛故。捨身受身。恒得值佛。如眾生習欲心重。受淫鳥身。瞋恚偏多。生毒蟲中。菩薩不貴轉輪聖王人天福樂。但念諸佛故。隨心所重而受身形。複次。菩薩常善修唸佛三昧因緣故。所生常值諸佛。如般舟般三昧中說。菩薩入是三昧。即見生阿彌陀國。后付法于迦那提婆尊者已。入三昧。如蟬蛻而去。按入楞伽經。佛告大慧云。大慧汝當知。善逝涅槃后。未來世當有。持於我法者。南天竺國中。大名德比邱。厥號為龍樹。能破有無宗。世間中顯我。無上大乘法。得初歡喜地。往生安樂國。自世尊入寂七百年。而龍樹出世。適符佛記(傳燈錄毗婆沙論大智度論)。

天親論師

天親。梵語婆藪盤豆。天竺富婁叉國人也。出家樂聞小乘。輒毀大乘經典。后聞其兄無著。誦十地經。聞已感悟。追悔前愆。欲自斷舌。無著止之曰。昔以舌毀大乘。今以舌贊大乘。補過自新。猶為善矣。斷舌絕言。其利安在。天親於是研精覃思。制大乘論。凡百餘部。並行於世。所制無量

【現代漢語翻譯】答：眾生有無量劫（kalpa，極長的時間單位）的罪業因緣，即使行善積德，智慧仍然淺薄；即使修習智慧，福德仍然不足。菩薩爲了求得佛道，需要修習生忍（對眾生苦難的忍耐）和法忍（對佛法的忍耐）。修習生忍，就能在一切眾生中生起慈悲之心，消滅無量劫的罪業，獲得無量福德。修習法忍，就能破除對諸法（一切事物）的無明（ignorance），獲得無量智慧。這兩種修行相互結合，就能世世代代不離諸佛。進一步說，菩薩常常喜愛憶念佛陀，因此捨棄此身受彼身，總能遇到佛陀。就像眾生習氣中慾望強烈，就會受生為淫鳥之身；嗔恚心特別重，就會生於毒蟲之中。菩薩不看重轉輪聖王（Chakravartin，理想的統治者）的人天福樂，只是憶念諸佛，因此隨著內心所看重的而受生身形。更進一步說，菩薩常常精進修習唸佛三昧（Samadhi，禪定）的因緣，因此所生之處總能遇到諸佛。如同《般舟三昧經》中所說，菩薩進入這種三昧，就能見到自己往生阿彌陀佛國。後來，迦那提婆尊者（Kanadeva）繼承了他的法脈，之後他進入三昧，就像蟬蛻殼一樣離去。根據《入楞伽經》記載，佛陀告訴大慧（Mahamati）說：『大慧，你應該知道，善逝（Tathagata，如來）涅槃（Nirvana，寂滅）之後，未來世將會有護持我的佛法的人，在南天竺國中，有一位大名德的比丘（Bhikkhu，出家男子），他的名字叫龍樹（Nagarjuna），能夠破斥有無二宗，在世間中彰顯我的無上大乘佛法，證得初歡喜地（the first bhumi of Bodhisattvas），往生安樂國。』從世尊入寂七百年後，龍樹出世，恰好符合佛陀的預言（出自《傳燈錄》、《毗婆沙論》、《大智度論》）。

天親論師（Vasubandhu）

天親，梵語婆藪盤豆（Vasubandhu），是天竺富婁叉國人。出家後學習小乘佛法，常常詆譭大乘經典。後來聽到他的哥哥無著（Asanga）誦讀《十地經》，聽后深受感動，追悔之前的過錯，想要割斷自己的舌頭。無著阻止他說：『過去你用舌頭詆譭大乘佛法，現在用舌頭讚揚大乘佛法，彌補過錯，重新做人，這才是好的。割斷舌頭，不再說話，又有什麼好處呢？』天親於是專心研究，深入思考，撰寫大乘論著，總共一百多部，在世間廣為流傳。他所撰寫的論著數量極多。

【English Translation】 Answer: Sentient beings have countless kalpas (kalpa, an extremely long unit of time) of karmic causes of sin. Even if they perform meritorious deeds, their wisdom is still shallow; even if they cultivate wisdom, their merits are still insufficient. Bodhisattvas, in seeking the Buddha's path, must practice forbearance towards sentient beings (生忍, sheng ren) and forbearance towards the Dharma (法忍, fa ren). By practicing forbearance towards sentient beings, they can generate compassion in all beings, extinguish countless kalpas of sins, and gain immeasurable merits. By practicing forbearance towards the Dharma, they can break through the ignorance (無明, wu ming) of all dharmas (諸法, all phenomena) and gain immeasurable wisdom. When these two practices are combined, they will never be separated from the Buddhas in lifetimes after lifetimes. Furthermore, because Bodhisattvas constantly love and remember the Buddha, they constantly encounter the Buddha as they abandon one body and receive another. Just as sentient beings with strong desires are reborn as birds of lust, and those with excessive anger are born among poisonous insects. Bodhisattvas do not value the happiness of humans and devas (天, gods) as Chakravartins (轉輪聖王, ideal rulers), but only remember the Buddhas, thus receiving bodies according to what they value in their hearts. Furthermore, because Bodhisattvas constantly cultivate the causes and conditions of Buddha-Recollection Samadhi (唸佛三昧, Samadhi of Buddha-Recollection), they constantly encounter the Buddhas in their births. As stated in the Pratyutpanna Samadhi Sutra, when Bodhisattvas enter this samadhi, they immediately see themselves reborn in the Land of Amitabha Buddha. Later, after Venerable Kanadeva (迦那提婆) inherited his Dharma lineage, he entered samadhi and departed like a cicada shedding its skin. According to the Lankavatara Sutra, the Buddha told Mahamati (大慧): 'Mahamati, you should know that after the Tathagata (善逝, Thus Gone One) enters Nirvana (涅槃, extinction), there will be those in the future who uphold my Dharma. In South India, there will be a Bhikkhu (比邱, monastic) of great renown and virtue, whose name is Nagarjuna (龍樹). He will be able to refute the doctrines of existence and non-existence, and manifest my unsurpassed Mahayana Dharma in the world, attain the first bhumi (初歡喜地, the first bhumi of Bodhisattvas) of joy, and be reborn in the Land of Bliss.' Nagarjuna appeared seven hundred years after the World-Honored One entered Nirvana, which exactly matched the Buddha's prophecy (from the Records of the Transmission of the Lamp, the Vibhasa, and the Mahaprajnaparamita Sastra).

Master Vasubandhu (天親論師)

Vasubandhu (婆藪盤豆), in Sanskrit, was a native of the country of Fuloucha in India. After leaving home and studying Hinayana Buddhism, he often slandered Mahayana scriptures. Later, he heard his elder brother Asanga (無著) reciting the Dasabhumika Sutra. After hearing it, he was deeply moved and regretted his previous mistakes, wanting to cut off his tongue. Asanga stopped him and said: 'In the past, you used your tongue to slander Mahayana Buddhism; now, use your tongue to praise Mahayana Buddhism, make up for your mistakes, and start anew. That is good. What is the benefit of cutting off your tongue and not speaking?' Vasubandhu then devoted himself to studying and contemplating, and wrote Mahayana treatises, more than a hundred in total, which circulated widely in the world. The treatises he wrote were countless.

壽經論。開示凈土。立五念門。一禮拜。二讚歎。三作愿。四觀察。五迴向。冠以偈曰。世尊我一心。歸命盡十方。無礙光如來。愿生安樂國。我依修多羅。真實功德相。說愿偈總持。與佛教相應。觀彼世界相。勝過三界道。究竟如虛空。廣大無邊際。正道大慈悲。出世善根生。凈光明滿足。如鏡日月輪。備諸珍寶性。具足妙莊嚴。無垢光炎熾。明凈曜世間。寶性功德草。柔軟左右旋。觸者生勝樂。過迦旃鄰陀。寶華千萬種。彌覆池流泉。微風動華葉。交錯光亂轉。宮殿諸樓閣。觀十方無礙。雜樹異光色。寶欄遍圍繞。無量寶交絡。羅網遍虛空。種種鈴發響。宣吐妙法音。雨華衣莊嚴。無量香普熏。佛慧明凈日。除世癡闇冥。梵聲悟深遠。微妙聞十方。正覺阿彌陀。法王善住持。如來凈華眾。正覺華化生。愛樂佛法味。禪三昧為食。永離身心惱。愛樂常無間。大乘善根界。等無譏嫌名。女人及根缺。二乘種不生。眾生所愿樂。一切能滿足。故我願往生。阿彌陀佛國。無量大寶王。微妙凈華臺。相好光一尋。色像超群生。如來微妙聲。梵響聞十方。同地水火風。虛空無分別。天人不動眾。清凈智海生。如須彌山王。勝妙無過者。天人丈夫眾。恭敬繞瞻仰。觀佛本願力。遇無空過者。能令速滿足。功德大寶海。安樂國清凈

【現代漢語翻譯】現代漢語譯本：《壽經論》闡述了凈土法門，建立了五念門：一、禮拜；二、讚歎；三、作愿；四、觀察；五、迴向。開頭以偈頌說：『世尊，我一心歸命於盡十方的無礙光如來（Amitabha，意為無量光），愿往生安樂國（Sukhavati，意為極樂世界）。我依據修多羅（Sutra，意為經），宣說真實功德的相狀，總持愿偈，與佛教的教義相應。觀察那個世界的景象，勝過三界（欲界、色界、無色界）的境界，究竟如同虛空一般，廣大無邊無際。正道、大慈悲，從出世的善根中產生，清凈光明充滿，如同鏡子和日月輪。具備各種珍寶的特性，具足微妙的莊嚴，沒有垢染的光焰熾盛，明亮清凈地照耀世間。寶性功德的草，柔軟地向左右旋轉，接觸到的人會產生殊勝的快樂，勝過迦旃鄰陀（Kaccanira，一種柔軟的布）。寶華有千萬種，覆蓋著池塘和流泉。微風吹動花葉，交錯地閃耀著光芒。宮殿和各種樓閣，可以無礙地觀看到十方。各種樹木有奇異的光彩，寶欄桿遍佈圍繞。無量的珍寶交織，羅網遍佈虛空。各種鈴鐺發出響聲，宣揚吐露微妙的法音。雨落的花朵和衣物莊嚴，無量的香氣普遍薰染。佛的智慧如同明凈的太陽，消除世間的愚癡和黑暗。梵天的聲音覺悟深遠，微妙地傳遍十方。正覺阿彌陀佛（Amitabha），是法王，善於安住和主持。如來清凈的蓮花大眾，從正覺的蓮花中化生。喜愛佛法的滋味，以禪定三昧（Samadhi，意為禪定）為食物。永遠遠離身心的煩惱，喜愛永恒不變的境界。大乘善根的境界，沒有可以譏諷和嫌棄的名聲。女人以及六根不全的人，二乘（聲聞、緣覺）的種子不會在這裡產生。眾生所希望的快樂，一切都能滿足。所以我願往生阿彌陀佛國。無量的大寶王，微妙清凈的蓮花臺。佛的相好光明有一尋（古代長度單位），色相超過所有眾生。如來微妙的聲音，梵音響徹十方。如同地、水、火、風，虛空沒有分別。天人和不動的大眾，從清凈的智慧之海中產生。如同須彌山王（Sumeru，佛教宇宙觀中的山），殊勝美妙沒有超過它的。天人和大丈夫們，恭敬地圍繞瞻仰。觀察佛的本願力，遇到的人沒有空過的。能夠令其迅速滿足，功德如大海般廣大。安樂國是清凈的。』

【English Translation】 English version: The Treatise on the Sutra of Immeasurable Life elucidates the Pure Land teachings and establishes the Five Contemplation Gates: 1. Prostration; 2. Praise; 3. Making Vows; 4. Observation; 5. Dedication. It begins with a verse: 『World Honored One, with all my heart, I take refuge in the Light of Unimpededness Tathagata (Amitabha, meaning Immeasurable Light) pervading the ten directions, vowing to be born in the Land of Bliss (Sukhavati, meaning Land of Utmost Bliss). Relying on the Sutras (Sutra), I speak of the true characteristics of merit and virtue, upholding the verses of vows, corresponding with the teachings of Buddhism. Observing the appearance of that world, it surpasses the realms of the Three Worlds (Desire Realm, Form Realm, Formless Realm), ultimately like the void, vast and boundless. The Right Path, great compassion, arises from supramundane roots of goodness, pure light is fulfilled, like a mirror and the sun and moon wheels. Possessing all kinds of precious qualities, complete with wonderful adornments, the flames of immaculate light blaze, brightly and purely illuminating the world. The grass of precious virtue, softly spirals to the left and right, those who touch it generate supreme joy, surpassing Kaccanira (a soft cloth). There are tens of millions of kinds of precious flowers, covering ponds and flowing springs. Gentle breezes stir the flower petals, interweaving and scattering light. Palaces and various pavilions, can be viewed unimpeded in the ten directions. Various trees have strange light and colors, precious railings surround them everywhere. Immeasurable treasures intertwine, nets cover the void. Various bells emit sounds, proclaiming and uttering the wonderful Dharma sound. Raining flowers and clothing adorn, immeasurable fragrance pervades and perfumes. The Buddha's wisdom is like the bright and clear sun, removing the world's ignorance and darkness. The Brahma sound awakens profound and far-reaching, subtly heard in the ten directions. Rightly Enlightened Amitabha (Amitabha), is the Dharma King, skillfully dwelling and upholding. The Tathagata's pure lotus assembly, is born from the lotus of Right Enlightenment. Loving the taste of the Buddha's Dharma, taking Chan Samadhi (Samadhi, meaning meditation) as food. Forever departing from the afflictions of body and mind, loving the constant and uninterrupted realm. The realm of Mahayana roots of goodness, has no name for criticism or dislike. Women and those with incomplete faculties, the seeds of the Two Vehicles (Sravaka, Pratyekabuddha) do not arise here. The joy that sentient beings desire, everything can be fulfilled. Therefore, I vow to be born in the Buddha Land of Amitabha. Immeasurable Great Treasure King, subtle and pure lotus platform. The Buddha's marks and characteristics of light are one fathom (ancient unit of length), the appearance surpasses all beings. The Tathagata's subtle sound, the Brahma sound resounds in the ten directions. Like earth, water, fire, wind, the void has no distinction. Gods and humans and the immovable assembly, arise from the pure ocean of wisdom. Like Mount Sumeru (Sumeru, mountain in Buddhist cosmology), supremely wonderful, nothing surpasses it. Gods and humans and great men, respectfully surround and gaze upon. Observing the power of the Buddha's original vows, those who encounter it do not pass by in vain. Able to quickly fulfill, merit and virtue are as vast as the ocean. The Land of Bliss is pure.』

。常轉無垢輪。化佛菩薩日。如須彌住持。無垢莊嚴光。一念及一時。普照諸佛會。利益諸群生。雨天樂華衣。妙香等供養。贊佛諸功德。無有分別心。何等世界無。佛法功德寶。我願皆往生。示佛法如佛。我作論說偈。愿見彌陀佛。普共諸眾生。往生安樂國。平居兼修兜率觀。愿覲慈氏。后舍壽經六月。現形告無著曰。吾已生慈氏前矣(無量壽經論翻譯名義)。

覺明妙行菩薩

覺明妙行菩薩。明崇禎十六年降於吳門。迄　本朝順治四年。以往昔因緣。應機說法。開闡凈土法門。首說偈曰。諸佛之法要。微密不思議。以非思議故。無能盡宣說。牟尼大慈父。悲憫眾生者。說所不能說。導彼今後世。更以異方便。顯示安樂剎。令發願往生。橫截諸惡趣。由佛阿彌陀。大愿攝群品。聞名能受持。決定生無惑。若有大力人。專念心常一。成就深三昧。現前亦見佛。今我如佛教。將開化導門。念爾等迷倒。確指正修路。是非弱小緣。應生難遭想。西方萬億程。一念信即是。又云。所示凈土一門。真諸佛心宗。人天徑路。今汝等雖求往生。若發願不切。如入海而不獲寶珠。徒勞無益也。我昔于晉明帝時。受貧子身。為貧苦故。乃發大愿云。我以夙業。受此苦報。若我今日。不得見阿彌陀佛。生極樂國。成就一切功

【現代漢語翻譯】現代漢語譯本常轉無垢法輪，化現佛和菩薩，如同須彌山一樣住世，以無垢的光芒莊嚴世界。一念之間，一時之際，普照諸佛的法會，利益所有的眾生，降下天樂、鮮花和衣物，用美妙的香等來供養，讚歎佛的各種功德，沒有分別心。什麼樣的世界沒有佛法功德之寶？我願都往生到有佛法功德之寶的世界，示現佛法如同佛陀一樣。我作論、說偈頌，愿能見到彌陀佛（阿彌陀佛），普遍與所有眾生，往生到安樂國（極樂世界）。平時兼修兜率天的觀想，愿能覲見慈氏菩薩（彌勒菩薩）。後來舍報前六個月，顯現形體告訴無著菩薩說：『我已經往生到慈氏菩薩的身邊了。』（出自《無量壽經論》翻譯名義）。

覺明妙行菩薩

覺明妙行菩薩，明朝崇禎十六年降臨于吳門。到本朝順治四年，因為往昔的因緣，應機說法，開闡凈土法門。首先說偈語道：諸佛的法要，微妙深密不可思議，因為不是思議所能及的，所以無法完全宣說。牟尼（釋迦牟尼佛）大慈大悲的父親，憐憫眾生，說那所不能說的法，引導他們今生和來世。又用不同的方便法門，顯示安樂剎（極樂世界），令眾生髮愿往生，橫截斷諸惡趣。由於佛阿彌陀佛的大愿攝受眾生，聽到他的名號能夠受持，決定往生沒有疑惑。如果有大力的人，專心念佛心常保持一心不亂，成就深妙的三昧，現前也能見到佛。現在我如佛教導的那樣，將要開啟化導之門。念你們這些迷惑顛倒的人，明確指出正確的修行道路。是非弱小的因緣，應該生起難遭遇想。西方極樂世界有萬億路程之遙，一念相信就是到達。又說：所指示的凈土一門，真是諸佛的心宗，是人天之路。現在你們雖然求往生，如果發願不懇切，如同進入大海而不能獲得寶珠，徒勞無益。我過去在晉明帝時，受貧窮人的身體，因為貧苦的緣故，就發大愿說：我因為宿世的業力，受此苦報。如果我今天，不能見到阿彌陀佛，往生極樂國，成就一切功德

【English Translation】 English version He constantly turns the immaculate Dharma wheel, transforming into Buddhas and Bodhisattvas, abiding like Mount Sumeru, adorning the world with immaculate light. In a single thought, at a single moment, he universally illuminates the assemblies of all Buddhas, benefiting all sentient beings, raining down heavenly music, flowers, and garments, offering exquisite incense and other offerings, praising all the merits of the Buddhas, without any discrimination. What world lacks the treasures of the Buddha's Dharma and merits? I vow to be reborn in worlds that possess the treasures of the Buddha's Dharma and merits, demonstrating the Dharma like the Buddha himself. I compose treatises and verses, wishing to see Amitabha Buddha (Amitābha), universally with all sentient beings, to be reborn in the Land of Bliss (Sukhavati). In ordinary times, he also cultivates the contemplation of Tushita Heaven, wishing to behold Maitreya Bodhisattva (Maitreya). Later, six months before relinquishing his life, he manifested his form and told Asanga: 'I have already been reborn in the presence of Maitreya.' (From the translated meanings of the Treatise on the Infinite Life Sutra).

Awakened Illumination Wonderful Conduct Bodhisattva

Awakened Illumination Wonderful Conduct Bodhisattva descended upon Wumen in the sixteenth year of the Chongzhen era of the Ming Dynasty. By the fourth year of the Shunzhi era of the Qing Dynasty, due to past karmic connections, he spoke the Dharma according to the occasion, expounding the Pure Land Dharma gate. He first spoke a verse saying: 'The Dharma essence of all Buddhas is subtle, profound, and inconceivable. Because it is beyond conception, it cannot be fully explained. The Muni (Shakyamuni Buddha), the great compassionate father, pities sentient beings, speaking what cannot be spoken, guiding them in this life and the next. He further uses different expedient means to reveal the Land of Bliss (Sukhavati), causing sentient beings to make vows to be reborn there, cutting off all evil destinies. Due to the great vows of Buddha Amitabha (Amitābha) embracing all beings, hearing his name and being able to uphold it, one is assured of rebirth without doubt. If there are people of great strength, who single-mindedly recite the Buddha's name, constantly maintaining one-pointedness of mind, achieving profound samadhi, they can also see the Buddha in the present. Now, as the Buddha taught, I am about to open the gate of transformation and guidance. Thinking of you deluded and confused people, I clearly point out the correct path of practice. The causes of right and wrong are weak and small, one should give rise to the thought of encountering something rare. The Western Land of Bliss is hundreds of millions of miles away, but a single thought of faith is to arrive. ' He also said: 'The Pure Land gate that is shown is truly the heart-essence of all Buddhas, the path for humans and devas. Now, although you seek rebirth, if your vows are not earnest, it is like entering the ocean without obtaining a precious pearl, a futile and useless endeavor. In the past, during the time of Emperor Ming of Jin, I received the body of a poor person. Because of poverty and suffering, I made a great vow, saying: 'Due to my past karma, I receive this suffering retribution. If I today, cannot see Amitabha Buddha (Amitābha), be reborn in the Land of Ultimate Bliss, and accomplish all merits

德者。縱令喪身。終不退息。誓已。七日七夜專精憶念。便得心開。見阿彌陀佛。相好光明。遍十方世界。我于佛前。親蒙授記。後年七十五而坐脫。竟生極樂。后以度生愿重。再來此土。隨方顯化。或為比邱。或為居士。或為國王。或為臣宰。或為女人。或為屠丐。或隱或顯。或順或逆。皆隨順說法。導諸群品。今則又為汝等發明邪正。闡揚凈土。汝等當一意一心。堅修此門。必不相誤。若心志一堅。又不待隔世而生。現前亦得見佛。有偈曰。少說一句話。多念一句佛。打得念頭死。許汝法身活。有問唸佛不能一心。當作何方便。菩薩曰。汝但息想定慮。徐徐念去。要使聲合乎心。心隨乎聲。念久自得諸念澄清。心境絕照。證入唸佛三昧。然平日必須多念。從千至萬。心無間斷。則根器最易成熟。若強之使一。終不一也。又曰。心行處滅。是諸佛常住真心。心行處有。是眾生生死業心。其間不容絲髮。若汝等能綿密加工。使此心無些子空隙。方得幾分相應。莫略做半年十月。便謂我能苦心修道。不知此正障道處。切宜慎之。又工夫雖加。若未到銅山鐵壁推不倒移不動處。猶未是打成一片。切莫見些影響。便即歇手。是為半涂而廢。必至棄其前功。毫無所益。此又學道人大病。不可不知。要知佛法如大海。轉入轉深。

斷非小小知見之所能盡。應盡形修習。造極為則。切莫作容易想。顧定成求教。示曰。善男子。心本無念。念逐想生。此想虛妄。流轉生死。汝當知此一句。阿彌陀佛。不從想生。不從念有。不住內外。無有相貌。即是盡諸妄想。諸佛如來清凈微妙真實之身。非一非異。不可分別。如是念者。煩惱塵勞。無斷無縛。止是一心。必得一心。方得名為執持名號。方得名為一心不亂。凈業功成。直趨上品。汝今當發大愿。愿生極樂。然後至誠懇惻。稱于阿彌陀佛。必使聲緣於心。心緣于聲。聲心相依。如貓捕鼠。久久不失。則入正憶念三昧。更欲上進。當廣參知識。博詢高明。自悟即心是佛妙諦。示無朽曰。大抵修凈業人。行住坐臥。起居飲食。俱宜西向。則機感易成。根境易熟。室中止供一佛一經。一爐一桌。一床一椅。不得放一多餘物件。庭中亦埽除潔凈。使經行無礙。要使此心一絲不掛。萬慮俱忘。空洞洞地。不知有身。不知有世。並不知我今日所作是修行之事。如是則與道日親。與世日隔。可以趨向凈業。蓋汝生時撇得乾淨。拋得乾淨。念頭上不存一些子根節。大限到來。灑灑落落。不作兒女子顧戀身家子孫之態。豈不是大丈夫舉動。所以要汝一意修行。別無沾滯。正為此一大關目也。至於修凈土之法。不出專勤二

【現代漢語翻譯】現代漢語譯本並非憑藉渺小的知見就能夠完全理解的。應當盡畢生精力去修習，達到極致。切莫輕易對待。顧定成前來請教，（老師）開示說：『善男子，心本來沒有念頭，念頭隨著妄想產生。這妄想是虛妄的，使人流轉于生死之中。你應該知道這一句「阿彌陀佛」（Amitabha，音譯，意為無量光佛），不是從妄想產生，不是從念頭而來，不執著于內外，沒有固定的相貌，這就是斷除一切妄想，是諸佛如來清凈微妙真實之身。非一非異，不可分別。這樣唸佛的人，煩惱塵勞，無所謂斷除，也無所謂束縛，只是專心一意。必須達到一心不亂，才能夠稱作執持名號，才能夠稱作一心不亂。凈業功成，直接進入上品往生。你現在應當發大愿，愿生極樂世界（Sukhavati，音譯，西方凈土）。然後至誠懇切地稱念阿彌陀佛，務必使聲音與心相應，心與聲音相應，聲音和心相互依靠，就像貓捕老鼠一樣，長久不失去目標，就能進入正憶念三昧（Samadhi，音譯，禪定）。如果想要更進一步，應當廣泛參訪善知識，博採高明的見解，自己領悟即心是佛的妙諦。』（老師）開示無朽說：『大體上修習凈土法門的人，行走、站立、坐臥，日常起居、飲食，都應該面向西方，這樣就容易產生感應，根和境容易純熟。房間里只供奉一尊佛像、一部經書，一個香爐、一張桌子，一張床、一把椅子，不得放置多餘的物件。庭院中也要打掃乾淨，使經行沒有阻礙。要使這顆心空空蕩蕩，萬念俱忘，空洞洞地，不知道有身體的存在，不知道有世界的存在，甚至不知道我今天所做的是修行的事情。這樣就與道越來越親近，與世俗越來越疏遠，可以趨向凈業。因為你出生的時候撇得乾淨，拋得乾淨，念頭上不存一絲一毫的牽掛，大限到來，灑灑脫脫，不作兒女之態顧戀身家子孫，豈不是大丈夫的舉動？所以要你一心修行，別無牽掛，正是爲了這一個大的關口啊。至於修習凈土的方法，不外乎專一和勤奮二字。』

【English Translation】 English version It cannot be fully understood by small knowledge and views. One should cultivate diligently throughout one's life, reaching the ultimate. Do not take it lightly. Gu Dingcheng came to ask for instruction, and (the teacher) instructed: 'Good man, the mind is originally without thoughts; thoughts arise from imagination. This imagination is false, causing one to transmigrate in birth and death. You should know that this phrase 'Amitabha' (Amitabha, transliteration, meaning immeasurable light Buddha) does not arise from imagination, does not come from thoughts, does not dwell inside or outside, and has no fixed appearance. This is the exhaustion of all delusions, the pure, subtle, and true body of all Buddhas and Tathagatas. Neither one nor different, it cannot be distinguished. One who recites in this way, afflictions and defilements, neither severed nor bound, is simply single-minded. Only by attaining single-mindedness can one be called upholding the name, can one be called single-minded without confusion. When pure karma is accomplished, one directly ascends to the highest grade of rebirth. You should now make a great vow, wishing to be born in the Land of Ultimate Bliss (Sukhavati, transliteration, Western Pure Land). Then, with utmost sincerity and earnestness, recite Amitabha, ensuring that the sound resonates with the mind, and the mind resonates with the sound. Sound and mind rely on each other, like a cat catching a mouse, never losing sight of the target for a long time, then one can enter the Samadhi (Samadhi, transliteration, meditation) of right mindfulness. If you wish to advance further, you should widely visit knowledgeable teachers, broadly inquire into high-minded insights, and realize for yourself the wonderful truth that the mind itself is the Buddha.' (The teacher) instructed Wu Xiu, saying: 'Generally, those who cultivate the Pure Land practice should face the West in walking, standing, sitting, lying down, daily activities, and eating and drinking, so that it is easier to generate a response, and the root and environment are easily matured. In the room, only one Buddha image, one scripture, one incense burner, one table, one bed, and one chair should be enshrined, and no extra objects should be placed. The courtyard should also be swept clean, so that there is no obstacle to walking. One must make this mind empty, forgetting all thoughts, empty and hollow, not knowing that there is a body, not knowing that there is a world, and not even knowing that what I am doing today is a matter of cultivation. In this way, one becomes closer to the Tao day by day, and more distant from the world, and can move towards pure karma. Because when you were born, you let go cleanly, threw away cleanly, and there is not a trace of attachment in your mind, when the great limit arrives, you will be free and unrestrained, not acting like children clinging to family and descendants. Isn't this the action of a great man? Therefore, I want you to cultivate wholeheartedly, without any attachments, precisely for this great juncture. As for the method of cultivating the Pure Land, it is nothing more than dedication and diligence.'

字。專則不別為一事。勤則不虛棄一時。汝今晨起。即誦彌陀經一卷。持阿彌陀佛一千聲。向佛前回向。念一心歸命文。以此文言簡而意備也。此為一時之課。若初起或身心未寧。日止四時。稍寧。增至六時。又漸增至十二時。合經十二卷。佛號一萬二千聲。更于迴向時禮佛百拜。亦可分作四時。此為每日常課。余工不必計數。或默或聲。但攝心諦念而已。又持名之法。必須字字句句。聲心相依。不雜分毫世念。久久成熟。決定得生極樂。坐寶蓮華。登不退地。勉之勉之。菩薩說法凡二十四會。弟子常攝等。集其語為西方確指。刊板行世(西方確指)論曰。維摩經云。雖知諸佛國。及與眾生空。而常修凈土。教化于眾生。蓋大乘菩薩。莫不以菩提心為根本。即莫不以凈土為莊嚴。不如是。無以滿普賢行愿故。入法界品言。諸大聲聞。本不讚說十方佛剎清凈功德。本不稱歎諸佛世尊種種神變。本不得嚴凈佛剎諸神通智。故於華藏莊嚴。不聞不見。是知博地凡夫。但能發清凈心。迴向諸佛者。勝彼聲聞所有功德。百千萬億倍。決能疾入華嚴不思議境界。至如文殊師利。令善財童子遍參知識。首于德云所。聞唸佛法門。其卒也。普賢以十大愿王。導歸極樂。一念圓融。頓周塵剎。修行軌則。無過於斯。彼唯證偏空。高談無佛

【現代漢語翻譯】現代漢語譯本字。專注於一件事，就不會被其他事情分散精力。勤奮就不會浪費任何時間。你今天早上起來，就誦讀《彌陀經》（Amitabha Sutra）一遍，持念阿彌陀佛（Amitabha Buddha）一千聲，向佛前回向，唸誦一心歸命文。因為這個文言簡意賅。這是暫定為一時的功課。如果剛開始或者身心還未安定，每天可以做四次。稍微安定后，增加到六次。再逐漸增加到十二次，總共誦經十二卷，唸佛號一萬二千聲。再在迴向時禮佛一百拜，也可以分成四次進行。這是每天的固定功課。其餘的功夫不必計數，無論是默唸還是出聲念，只要攝心專注地念誦就可以了。還有，持名的方法，必須字字句句，聲音和心念相互依靠，不摻雜絲毫世俗的念頭。長久堅持下去，必定能夠往生極樂世界，坐在寶蓮華上，登上不退轉的境界。努力啊，努力啊！菩薩說法共有二十四次法會，弟子常攝等人，收集他們的言論編成《西方確指》一書，刊印發行於世（《西方確指》）。論中說，《維摩經》（Vimalakirti Sutra）說：『雖然知道諸佛國土，以及眾生都是空性的，但仍然常常修習凈土，教化眾生。』大概大乘菩薩，沒有不以菩提心為根本的，也就沒有不以凈土為莊嚴的。如果不是這樣，就無法圓滿普賢菩薩的行愿。入法界品說，諸大聲聞，本來不讚說十方佛剎清凈的功德，本來不稱歎諸佛世尊種種的神變，本來不能得到嚴凈佛剎的各種神通智慧，所以在華藏莊嚴世界，聽不到也看不到。由此可知，凡夫只要能夠發起清凈心，迴向給諸佛，就勝過那些聲聞所有的功德百千萬億倍，必定能夠快速進入華嚴不可思議的境界。至於文殊師利（Manjusri），讓善財童子遍參知識，首先在德云那裡，聽聞唸佛法門。最終，普賢菩薩以十大愿王，引導他迴歸極樂世界。一念圓融，頓然周遍塵剎。修行的軌則，沒有比這更好的了。他們只是證得了偏空的道理，高談沒有佛的境界。

【English Translation】 English version Word. Being focused means not being distracted by other things. Diligence means not wasting any time. When you get up this morning, recite the Amitabha Sutra (彌陀經) [Amitabha Sutra] once, chant the name of Amitabha Buddha (阿彌陀佛) [Amitabha Buddha] a thousand times, dedicate the merits back to the Buddha, and recite the 'Single-Minded Refuge' text. This text is concise and comprehensive. This is a temporary assignment. If you are just starting or your body and mind are not yet settled, you can do it four times a day. After you are a little more settled, increase it to six times. Then gradually increase it to twelve times, reciting the sutra twelve times in total, and chanting the Buddha's name twelve thousand times. Then, when dedicating the merits, bow to the Buddha one hundred times, which can also be divided into four times. This is the fixed assignment for each day. Other efforts do not need to be counted, whether silent or aloud, just focus your mind and chant attentively. Also, the method of holding the name must be word by word, sentence by sentence, with the sound and mind relying on each other, without mixing in any worldly thoughts. Persist for a long time, and you will surely be reborn in the Pure Land of Ultimate Bliss, sitting on a jeweled lotus flower, and ascending to the state of non-retrogression. Strive on, strive on! The Bodhisattva gave twenty-four Dharma talks in total. The disciple Chang She (常攝) and others collected their words and compiled them into a book called 'Definite Guidance to the West' (西方確指), which was printed and distributed to the world. The treatise says, 'The Vimalakirti Sutra (維摩經) [Vimalakirti Sutra] says: 'Although knowing that all Buddha lands and sentient beings are empty, one should still constantly cultivate the Pure Land and teach sentient beings.' Generally, Mahayana Bodhisattvas all take Bodhicitta as their foundation, and they all take the Pure Land as their adornment. If it is not like this, they will not be able to fulfill the vows of Samantabhadra. The Entering the Dharma Realm Chapter says that the great Sravakas originally did not praise the pure merits of the Buddha lands in the ten directions, nor did they praise the various divine transformations of the Buddhas, nor could they obtain the various supernatural powers and wisdom to adorn and purify the Buddha lands. Therefore, in the adorned world of Avatamsaka, they cannot hear or see. From this, it can be known that ordinary people who can generate a pure mind and dedicate it to the Buddhas are a hundred million times better than all the merits of those Sravakas, and they will surely be able to quickly enter the inconceivable realm of Avatamsaka. As for Manjusri (文殊師利) [Manjusri], he had Sudhana (善財童子) [Sudhana] visit various teachers, and first heard the Dharma gate of Buddha-Recitation from De Yun (德云). In the end, Samantabhadra (普賢) [Samantabhadra] used the Ten Great Vows to guide him back to the Pure Land of Ultimate Bliss. With one thought of perfect fusion, he instantly pervaded all the lands. There is no better rule for cultivation than this. They only realized the principle of partial emptiness, and talked loftily about the realm where there is no Buddha.

者。智果出文殊普賢上邪。

凈土聖賢錄卷一卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷二

往生比邱第三之一

慧遠

慧遠。姓賈。雁門樓煩人。幼而好學。博綜六經。尤善莊老。時釋道安建剎于太行恒山。遠往歸之。聞安講般若經。豁然開悟。因投簪受業。精思諷誦。以夜繼晝。安嘆曰。使道流東國者。其在遠乎。晉太元六年。過潯陽。見廬山間曠。可以棲止。乃立精舍。號龍泉寺。時遠同門慧永。先居廬山西林。欲邀同止。而遠學侶寖眾。西林隘不可處。刺史桓伊為遠更立寺于山東。遂號東林。遠於是率眾行道。鑿池種蓮。於水上立十二葉蓮華。因波隨轉。分刻晝夜。以為行道之節。既而四方清信之士。聞風而至者。百二十三人。遠曰。諸君之來。能無意于凈土乎。乃造西方三聖像。建齋立社。令劉遺民著發願文。勒之石。時王喬之等數人。復爲念佛三昧詩以見志。遠為作序曰。夫稱三昧者何。專思寂想之謂也。思專則志一不分。想寂則氣虛神朗。氣虛則智悟其照。神朗則無幽不徹。是二者自然之元符。會一而致用也。又諸三昧。其名甚眾。功高易進。唸佛為先。何者。窮元極寂。尊號如來。體神合變。應不以方。故令入斯定者。昧然忘知。即

【現代漢語翻譯】者。智果（人名）出於文殊（Manjusri，菩薩名）普賢（Samantabhadra，菩薩名）之上，是邪說。

凈土聖賢錄卷一卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷二

往生比丘第三之一

慧遠（人名）

慧遠（人名），姓賈，是雁門樓煩人。他從小就喜歡學習，廣泛研究六經，尤其擅長莊子和老子（的思想）。當時釋道安（Shi Dao'an，人名）在太行恒山建造寺廟，慧遠前往歸附他。聽到道安講解般若經，豁然開悟，於是剃度出家，精進思考諷誦佛經，以夜繼日。道安感嘆說：『能使佛法流傳到東方的，大概就是慧遠了吧。』晉太元六年，慧遠經過潯陽，看到廬山空曠，可以居住，於是建立精舍，名為龍泉寺。當時慧遠的同門慧永（Huiyong，人名），先住在廬山西林，想要邀請慧遠一同居住，但是慧遠的學徒漸漸增多，西林狹窄不能容納。刺史桓伊（Huan Yi，人名）為慧遠在山東另建寺廟，於是名為東林寺。慧遠於是率領眾人修行佛道，開鑿池塘種植蓮花，在水上設立十二片蓮花葉，隨著水波轉動，劃分晝夜，作為修行佛道的節律。不久，四方清凈信仰的人士，聽到風聲前來的人，有一百二十三人。慧遠說：『各位的到來，難道沒有意願往生凈土嗎？』於是建造西方三聖像，建立齋戒社團，讓劉遺民（Liu Yimin，人名）撰寫發願文，刻在石頭上。當時王喬之（Wang Qiao Zhi，人名）等幾個人，又作唸佛三昧詩來表達心志。慧遠為之作序說：『所謂三昧是什麼呢？就是專心思考寂靜的禪定。思考專一則意志統一不分散，禪定寂靜則氣息虛無精神明朗。氣息虛無則智慧領悟其照耀，精神明朗則沒有幽暗不通徹。這二者是自然而然的元符，會合統一而發揮作用。』又各種三昧，名稱很多，功效高容易進步，以唸佛為先。為什麼呢？因為窮究本源達到寂滅，尊號為如來（Tathagata，佛的稱號），本體與神合而變化，應化不拘於一方。所以使進入這種禪定的人，在昧然中忘卻知覺，即

【English Translation】 These are heresies, where Zhiguo (a person's name) is placed above Manjusri (a Bodhisattva) and Samantabhadra (a Bodhisattva).

Biographies of Saints and Sages of the Pure Land, Volume 1 Supplement to the Buddhist Canon Continued, Volume 78, No. 1549, Biographies of Saints and Sages of the Pure Land

Biographies of Saints and Sages of the Pure Land, Volume 2

Biographies of Monks Reborn in the Pure Land, Part 1 of 3

Huiyuan (a person's name)

Huiyuan (a person's name), whose surname was Jia, was a native of Loufan in Yanmen. From a young age, he loved learning and extensively studied the Six Classics, especially excelling in the philosophies of Zhuangzi and Laozi. At that time, Shi Dao'an (a person's name) was building a monastery on Mount Heng in Taihang. Huiyuan went to join him. Upon hearing Dao'an lecture on the Prajna Sutra, he suddenly attained enlightenment. Consequently, he renounced secular life and received ordination, diligently contemplating and reciting the scriptures, continuing day and night. Dao'an sighed and said, 'The one who will cause the Dharma to flow to the Eastern lands is probably Huiyuan.' In the sixth year of the Taiyuan era of the Jin Dynasty, Huiyuan passed through Xunyang and saw that Mount Lu was spacious and suitable for dwelling. Therefore, he established a hermitage, named Longquan Temple. At that time, Huiyuan's fellow disciple Huiyong (a person's name) was already residing in the West Forest of Mount Lu and wanted to invite Huiyuan to live with him. However, Huiyuan's disciples gradually increased in number, and the West Forest was too narrow to accommodate them. The governor Huan Yi (a person's name) built another temple for Huiyuan in the east of the mountain, which was then named Donglin Temple. Thereupon, Huiyuan led the assembly in practicing the Dharma, digging ponds and planting lotuses, and setting up twelve lotus leaves on the water, which turned with the waves, dividing day and night, as a measure for the rhythm of practice. Soon, one hundred and twenty-three pure and faithful people from all directions, hearing of his reputation, came to him. Huiyuan said, 'Have all of you come here without intending to be reborn in the Pure Land?' Therefore, he created images of the Three Sages of the West, established a fasting society, and had Liu Yimin (a person's name) compose a vow, which was engraved on stone. At that time, Wang Qiao Zhi (a person's name) and several others composed poems on the Samadhi of Buddha Recitation to express their aspirations. Huiyuan wrote a preface for them, saying, 'What is meant by Samadhi? It is the state of focused thought and tranquil contemplation. When thought is focused, the will is unified and not dispersed; when contemplation is tranquil, the breath is empty and the spirit is clear. When the breath is empty, wisdom comprehends its illumination; when the spirit is clear, there is no darkness that is not penetrated. These two are the natural talismans of the origin, uniting and combining to bring about their function.' Furthermore, among the various Samadhis, there are many names, and their effects are high and easy to advance, with Buddha Recitation being the foremost. Why is this so? Because in exhaustively investigating the origin and reaching quiescence, the honored title is Tathagata (the title of a Buddha), whose essence unites with the spirit and transforms, responding without being confined to one direction. Therefore, those who enter this Samadhi, in a state of dimness, forget knowledge, that is,

所緣以成鑒。鑑明則內照交映而萬象生焉。非耳目之所暨而聞見行焉。於是靈相湛一。清明自然。元音叩心。滯情融朗。非天下之至妙。孰能與於此哉。所以奉法諸賢。咸思一揆之契。感寸陰之將頹。懼來儲之未積。洗心法堂。整襟清向。夜分忘寢。夙興唯勤。庶夫貞詣之功。以通三乘之志。仰援超步。拔茅之興。俯引弱進。垂䇿其後。以此覽眾篇之揮翰。豈徒文詠而已哉。遠以江東經藏多闕。遣弟子遠越蔥嶺。購諸梵本。並傳關中所有經律。出諸廬山。幾至百卷。嘗造法性論。以明泥洹常住之旨。鳩摩羅什見而嘆曰。邊方未見大經。便闇與理合。居山三十年。跡不入俗。專志凈土。澄心觀想。三見聖相。而沉厚不言。義熙十二年七月晦夕。于般若臺之東龕。方從定起。見阿彌陀佛。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。回註上下。演說苦空無常無我之音。佛告遠曰。我以本願力故。來安慰汝。汝后七日。當生我國。又見社中先化者。佛陀邪舍慧持慧永劉遺民等。皆在側。前揖曰。師早發心。何來之晚。遠謂弟子法凈惠寶曰。吾始居此十一年中。三睹聖相。今復再見。吾生凈土必矣。即自製遺戒。至八月六日。端坐入寂。年八十三。慧持。遠同母弟。與遠同事安公。遍學眾

【現代漢語翻譯】現代漢語譯本：所緣才能成為明鏡。明鏡清明，則能內外光芒交相輝映，從而顯現萬象。無需耳目所及，就能聞見一切。於是，靈妙的景象純凈而統一，清明而自然。根本的音聲叩擊心靈，使停滯的情感變得開朗。如果不是天下最精妙的道理，誰能參與其中呢？

因此，奉行佛法的賢士們，都希望達成一致的契合，感嘆時間流逝，害怕未來的積累不足。他們在法堂洗滌心靈，整理衣襟，以清凈之心向往佛法。夜晚忘記睡眠，早起勤奮修行，希望通過真誠的努力，通達三乘的志向。向上援引超越凡俗之人，如同拔起茅草，連帶同類一起提升；向下引導能力較弱的人，在後面給予幫助。因此，閱讀眾多篇章的揮毫之作，難道僅僅是爲了吟詠文辭嗎？

考慮到江東地區的經藏多有缺失，於是派遣弟子們遠赴蔥嶺，購買各種梵文原本。並將關中地區所有的經律，帶到廬山，數量接近百卷。曾經撰寫法性論，來闡明涅槃常住的宗旨。鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）見到后讚歎說：『邊遠地區未曾見過大乘經典，卻能暗中與真理相合。』

在廬山居住三十年，足跡不進入世俗。專心致志于凈土法門，澄凈內心，觀想佛的形象。曾經三次見到聖像，但深沉而不言語。義熙十二年七月最後一天晚上，在般若臺的東龕，正從禪定中起身，看見阿彌陀佛（Amitābha，西方極樂世界的教主），身形充滿虛空。在圓光之中，有諸多化身佛，觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）在左右侍立。又看見水流發出光明，分成十四支，迴旋流注上下，演說苦、空、無常、無我的音聲。阿彌陀佛告訴慧遠（Huìyuǎn）說：『我以本願力的緣故，前來安慰你。你七日之後，應當往生我的國土。』又看見社團中先去世的人，佛陀耶舍（Buddhayasas，一位佛經翻譯家）、慧持（Huìchí）、慧永（Huìyǒng）、劉遺民（Liú Yímín）等人，都在旁邊，向前作揖說：『老師早發菩提心，為何來得這麼晚？』

慧遠告訴弟子法凈（Fǎjìng）和惠寶（Huìbǎo）說：『我最初居住在這裡十一年中，三次見到聖像，現在又再次見到。我往生凈土是必然的了。』於是親自製定遺戒。到八月六日，端坐入寂，享年八十三歲。慧持是慧遠的同母弟弟，與慧遠一起侍奉安公（Ān Gōng，指道安大師），廣泛學習各種經典。

【English Translation】 English version: What is cognized becomes a mirror. When the mirror is clear, inner and outer illuminations reflect each other, and all phenomena arise. Without the need for ears and eyes to reach, hearing and seeing occur. Thus, the spiritual appearance is pure and unified, clear and natural. The fundamental sound strikes the heart, and stagnant emotions become bright and clear. If it were not for the most subtle principle in the world, who could participate in this?

Therefore, all virtuous individuals who uphold the Dharma aspire to achieve a unified understanding, lamenting the passage of time and fearing insufficient accumulation for the future. They cleanse their minds in the Dharma hall, arrange their robes, and yearn for the Dharma with pure hearts. They forget sleep at night and rise early to practice diligently, hoping to realize the aspirations of the Three Vehicles through sincere effort. They uplift those who transcend the ordinary, like pulling up thatch and raising others along with it; they guide the weaker ones, providing assistance from behind. Therefore, reading the numerous written works, is it merely for the sake of literary recitation?

Considering the many deficiencies in the scriptures of Jiangdong, disciples were sent far beyond the Pamir Mountains to purchase various Sanskrit originals. All the sutras and vinayas from Guanzhong were brought to Mount Lu, amounting to nearly a hundred scrolls. He once composed the 'Treatise on the Nature of Dharma' to clarify the principle of the permanence of Nirvana. Kumārajīva (a famous translator of Buddhist scriptures), upon seeing it, exclaimed: 'The remote region has not seen the Mahayana scriptures, yet it secretly accords with the truth.'

Residing on Mount Lu for thirty years, his footsteps did not enter the mundane world. He devoted himself to the Pure Land practice, purifying his mind and visualizing the Buddha's image. He saw the sacred image three times, but remained silent and profound. On the last evening of the seventh month of the twelfth year of the Yixi era, in the eastern niche of the Prajna Terrace, just as he was rising from samadhi, he saw Amitābha (the lord of the Western Pure Land), his body filling the void. Within the halo, there were many transformation Buddhas, Avalokiteśvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength) standing on either side. He also saw streams of light flowing, dividing into fourteen branches, circulating up and down, proclaiming the sounds of suffering, emptiness, impermanence, and non-self. Amitābha told Huìyuǎn: 'Because of my original vows, I have come to comfort you. In seven days, you shall be reborn in my land.' He also saw those who had passed away earlier in the community, Buddhayasas (a translator of Buddhist scriptures), Huìchí, Huìyǒng, Liú Yímín, and others, all standing beside him, bowing and saying: 'Teacher, you awakened the Bodhi mind early, why have you come so late?'

Huìyuǎn told his disciples Fǎjìng and Huìbǎo: 'In the eleven years since I first resided here, I have seen the sacred image three times, and now I see it again. My rebirth in the Pure Land is certain.' Then he personally composed his last instructions. On the sixth day of the eighth month, he sat upright and entered stillness, at the age of eighty-three. Huìchí was Huìyuǎn's younger brother from the same mother, and together with Huìyuǎn, he served Ān Gōng (referring to Master Dao'an), extensively studying various scriptures.

經。亦有高行。隆安中。辭兄入蜀。以西方為期。住[郫-卑+((白-日+田)/廾)]縣龍淵寺。大宏佛化。義熙八年入寂。年七十六。遺命諸弟子。務嚴律儀。專心凈業云(東林傳廬山集)。

慧永

慧永。姓潘。河內人。年十二出家。事沙門竺曇現。初習禪于恒山。既而與遠公同依安法師。太元初。至廬山。刺史陶范舍宅為西林以居之。永布衣蔬食。精心克己。容常含笑。語不傷物。峰頂別立茅室。時往禪思。至其室者。輒聞異香。因號香谷。一虎同居。人至輒驅去。平時厲行勤苦。愿生安養。義熙十年。示疾。忽斂衣求屣欲起。眾問故。答曰。佛來也。言訖而化。年八十三。異香七日乃寂(東林傳)。

僧顯

僧顯。姓傅。北地人。貞苦善戒。誦經業禪。常獨處山林。或數日入定。晉太興末。南遊江左。經歷名山修己恒業。后遇疾綿篤。乃屬想西方。心甚苦至。見無量壽佛光照其身。所苦頓愈。是夕起澡浴。為同住及侍疾者。說己所見。並陳誡因果。至清晨。平坐而化。室內有殊香。旬餘乃歇(高僧傳)。

慧虔

慧虔。姓皇甫。北地人也。少出家。奉持戒行。志操確然。憩廬山十有餘年。義熙初。投山陰嘉祥寺。克己導物。苦身率眾。五載。寢疾。自知將盡。乃屬

【現代漢語翻譯】現代漢語譯本：經中也有高尚的修行者。隆安年間，他告別兄長進入蜀地，以西方凈土為目標。住在[郫-卑+((白-日+田)/廾)]縣的龍淵寺，大力弘揚佛法教化。義熙八年圓寂，享年七十六歲。遺囑各位弟子，務必嚴守戒律，專心修習凈土法門（出自《東林傳廬山集》）。慧永（Huiyong，人名）慧永，姓潘，是河內人。十二歲出家，侍奉沙門竺曇現（Zhu Tanxian，人名）。最初在恒山學習禪定。後來與遠公（Yuangong，指慧遠大師）一同依止安法師（An Fashi，人名）。太元年間，到達廬山。刺史陶范（Tao Fan，人名）捐出住宅作為西林寺讓他居住。慧永身穿布衣，吃粗糧，內心嚴格要求自己。臉上常帶著笑容，說話不傷害他人。在峰頂另外建造茅屋，時常前往禪思。到他茅屋的人，常常聞到奇異的香味，因此被稱為香谷。一隻老虎與他同住，有人來就把它趕走。他平時努力修行，勤奮刻苦，發願往生安養凈土。義熙十年，生病。忽然整理衣物，想要穿鞋起身。眾人問他原因，他回答說：『佛來了。』說完就圓寂了，享年八十三歲。奇異的香味七天才消散（出自《東林傳》）。僧顯（Sengxian，人名）僧顯，姓傅，是北地人。他以貞潔、刻苦和嚴守戒律著稱，誦讀佛經，修習禪定。常常獨自住在山林中，有時會入定數日。晉朝太興末年，他南遊到江左地區，遊歷名山，修持自己的恒常功課。後來生病，病情嚴重，於是心念西方凈土，內心非常懇切。他看見無量壽佛（Amitabha，阿彌陀佛）的光芒照耀他的身體，病痛立刻痊癒。當天晚上，他起身洗浴，為同住的人和侍候他的人，講述自己所見到的景象，並陳述勸誡因果報應的道理。到了清晨，他端正地坐著圓寂了。室內有特殊的香味，十多天才消散（出自《高僧傳》）。慧虔（Huiqian，人名）慧虔，姓皇甫，也是北地人。年少時出家，奉持戒律，志向堅定。在廬山居住十多年。義熙初年，前往山陰的嘉祥寺。嚴格要求自己，引導他人，以艱苦的修行來帶領大眾。五年後，生病，自知將要離世，於是心念...

【English Translation】 English version: There were also those of lofty conduct. During the Long'an era, he bid farewell to his elder brother and entered Shu (Sichuan province), setting the Western Pure Land as his goal. He resided at Longyuan Temple in [郫-卑+((白-日+田)/廾)] County, greatly propagating Buddhist teachings. He passed away in the eighth year of the Yixi era at the age of seventy-six. He left instructions to his disciples to diligently uphold the precepts and wholeheartedly dedicate themselves to Pure Land practice (from 'Collected Biographies of Lushan' in the Donglin Tradition). Huiyong (慧永, a personal name) Huiyong, whose surname was Pan, was a native of Henan. He renounced the world at the age of twelve, serving the Shramana Zhu Tanxian (竺曇現, a personal name). He initially studied Chan (Zen) at Heng Mountain. Later, he and Master Yuan (遠公, referring to Master Huiyuan) both relied on Dharma Master An (安法師, a personal name). In the early Taiyuan era, he arrived at Mount Lu. The governor Tao Fan (陶范, a personal name) donated his residence to serve as the West Forest Temple for him to reside in. Huiyong wore coarse clothing and ate simple food, strictly disciplining himself. His face always carried a smile, and his words never harmed others. He built a separate thatched hut on the peak, often going there for meditation. Those who went to his hut often smelled a strange fragrance, hence it was called Fragrant Valley. A tiger lived with him, and he would drive it away whenever people came. He usually practiced diligently and earnestly, vowing to be reborn in the Land of Bliss. In the tenth year of the Yixi era, he fell ill. Suddenly, he straightened his robes and sought his shoes, wanting to rise. When asked why, he replied, 'The Buddha is coming.' He passed away after saying this, at the age of eighty-three. The strange fragrance lingered for seven days before dissipating (from 'Biographies of Donglin'). Sengxian (僧顯, a personal name) Sengxian, whose surname was Fu, was a native of the Northern Lands. He was known for his chastity, austerity, and adherence to the precepts, reciting scriptures and practicing Chan. He often lived alone in the mountains and forests, sometimes entering into Samadhi (deep meditation) for several days. At the end of the Taihing era of the Jin Dynasty, he traveled south to Jiangzuo, visiting famous mountains and cultivating his constant practice. Later, he fell ill and his condition became severe, so he contemplated the Western Pure Land with great sincerity. He saw the light of Amitabha Buddha (無量壽佛, meaning 'Immeasurable Life Buddha') shining upon his body, and his suffering immediately ceased. That evening, he rose to bathe and told those who lived with him and those who attended to him about what he had seen, and also spoke of the principles of cause and effect. In the early morning, he passed away peacefully in a seated posture. There was a special fragrance in the room, which dissipated after more than ten days (from 'Biographies of Eminent Monks'). Huiqian (慧虔, a personal name) Huiqian, whose surname was Huangfu, was also a native of the Northern Lands. He renounced the world at a young age, upholding the precepts and maintaining a firm resolve. He resided at Mount Lu for more than ten years. In the early Yixi era, he went to Jiaxiang Temple in Shanyin. He strictly disciplined himself, guiding others, and leading the community through arduous practice. After five years, he fell ill, knowing that he was about to pass away, so he contemplated...

想安養。祈誠觀音。山陰北寺有尼名凈嚴者。宿德有戒行。夢觀世音從西郭門入。清暉妙狀。光映日月。幢幡華蓋。七寶莊嚴。凈嚴作禮問曰。不審大士何所之。答云。往嘉祥寺迎虔公。虔亦預睹聖相。疾雖綿篤。神色如平日。侍者咸聞異香。頃之入寂。道俗聞見者。莫不歎羨(高僧傳)。

僧濟

僧濟。不詳其所出。入廬山。從遠公學。精悟法要。年過三十。便出邑開講。歷當元匠。遠公嘆曰。與吾共宏大法者。其在爾乎。后疾篤。懇期凈土。想像彌陀。遠公遺濟燭一枝曰。汝可運心安養。濟執燭憑幾。停想無亂。又請眾僧為轉無量壽經。至五更。濟以燭授弟子元弼。令隨眾行道。於是暫臥。夢自秉一燭。乘空而行。見阿彌陀佛。接置於掌。遍至十方。歘然而覺。喜曰。吾以一夕觀念。便蒙接引。自省四大。了無疾苦。明夕忽起立。目逆虛空。如有所見。謂弼曰。佛來也。吾其去矣。轉身西向而逝。時方炎暑。三日而體不變。異香郁然。年四十五(高僧傳東林傳)。

慧恭

慧恭。豫章豐城人。入廬山蓮社。與僧光慧蘭等同學。光等學不逮恭。而繫心凈土。較為虔切。蘭謂恭曰。君雖力學博聞。豈不知經云。如聾奏音樂。悅彼不自聞。恭未之信也。后七年中。蘭等先逝。去時皆有奇應。又

【現代漢語翻譯】想要求得安養，就要虔誠地觀想觀音菩薩。山陰北寺有一位名叫凈嚴的比丘尼，她是一位有德行且持戒精嚴的修行者。她夢見觀世音菩薩從西郭門進入，清凈的光輝和美妙的儀態，光芒照耀得日月都黯然失色。幢幡華蓋，用七寶莊嚴。凈嚴頂禮膜拜問道：『不知大士您要到哪裡去？』觀音菩薩回答說：『前往嘉祥寺迎接虔公。』虔公也預先看到了聖像，雖然疾病纏身，但神色如平日一樣。侍者們都聞到了奇異的香氣。不久之後，虔公就去世了。道俗之人凡是聽聞和見證這件事的，沒有不讚歎羨慕的（出自《高僧傳》）。

僧濟

僧濟，不清楚他的出身。他進入廬山，跟隨遠公（慧遠大師）學習，精通領悟佛法的要義。年過三十歲，就開始在當地開講佛法，歷任重要的講師。遠公讚歎說：『能與我共同弘揚大法的人，大概就是你了吧。』後來僧濟病重，懇切地期望往生凈土，觀想阿彌陀佛。遠公送給僧濟一支蠟燭說：『你可以用心安住在安養凈土。』僧濟拿著蠟燭靠著幾案，專心觀想沒有散亂。又請眾僧為他誦唸《無量壽經》。到了五更時分，僧濟把蠟燭交給弟子元弼，讓他跟隨大眾繞佛。於是暫時躺下休息。夢見自己拿著一支蠟燭，乘空而行，看見阿彌陀佛，用手掌接住他，遍至十方。忽然醒來，高興地說：『我以一個晚上的觀想，便蒙佛接引。』自我觀察四大，了無疾病痛苦。第二天晚上忽然起身站立，眼睛注視著天空，好像看到了什麼。告訴元弼說：『佛來了，我要走了。』轉身面向西方而逝。當時正值炎熱的夏天，三天後他的身體沒有變化，異香濃郁。享年四十五歲（出自《高僧傳·東林傳》）。

慧恭

慧恭，是豫章豐城人。進入廬山蓮社，與僧光、慧蘭等人一起學習。僧光等人的學識不如慧恭，但他們一心繫念凈土，比較虔誠懇切。慧蘭對慧恭說：『您雖然努力學習，博聞強記，難道不知道經上說，如同聾子演奏音樂，悅樂了別人自己卻聽不到嗎？』慧恭不相信他的話。後來七年中，慧蘭等人先去世了，去世的時候都有奇異的瑞應。

【English Translation】 To seek peaceful repose, one should sincerely contemplate Avalokiteśvara (Guanyin, the Bodhisattva of Compassion). At the Northern Temple of Shanyin, there was a nun named Jingyan, a virtuous elder with disciplined conduct. She dreamt that Avalokiteśvara entered through the West Guo Gate, with pure radiance and wondrous form, light illuminating the sun and moon. Banners and canopies, adorned with the seven treasures. Jingyan prostrated and asked: 'May I ask, Great Bodhisattva, where are you going?' The Bodhisattva replied: 'I am going to Ji Xiang Temple to welcome Qian Gong.' Qian also foresaw the holy image. Although afflicted with illness, his countenance was as usual. Attendants all smelled a strange fragrance. Shortly thereafter, he passed away. Those who heard and witnessed this, both monastic and lay, all sighed in admiration (from 'Biographies of Eminent Monks').

Monk Ji

Monk Ji, his origins are unknown. He entered Mount Lu and studied with Yuan Gong (Master Huiyuan), deeply understanding the essence of the Dharma. After the age of thirty, he began to lecture on the Dharma in the region, serving as a prominent teacher. Yuan Gong sighed and said: 'He who will jointly promote the Great Dharma with me, it is you.' Later, Ji became seriously ill, earnestly hoping to be reborn in the Pure Land, visualizing Amitābha (Amituofo, the Buddha of Infinite Light). Yuan Gong gave Ji a candle, saying: 'You can focus your mind on peaceful repose.' Ji held the candle, leaning on a table, his contemplation undisturbed. He also requested the monks to recite the Infinite Life Sutra (Amitabha Sutra) for him. At the fifth watch (early morning), Ji handed the candle to his disciple Yuan Bi, instructing him to follow the assembly in circumambulation. Then he rested briefly. He dreamt that he was holding a candle, traveling through the air, and saw Amitābha Buddha, who received him in his palm, reaching all ten directions. Suddenly he awoke, rejoicing and saying: 'With one night's contemplation, I have been received by the Buddha.' Examining his four elements (the body), he felt no illness or suffering. The next evening, he suddenly stood up, his eyes gazing into the void, as if seeing something. He said to Bi: 'The Buddha is coming, I am leaving.' He turned westward and passed away. It was the height of summer, but his body remained unchanged for three days, filled with a rich fragrance. He was forty-five years old (from 'Biographies of Eminent Monks, Donglin Biography').

Huigong

Huigong was a native of Fengcheng in Yuzhang. He entered the Lotus Society of Mount Lu, studying with monks Guang, Huilan, and others. Guang and the others were not as learned as Huigong, but they focused their minds on the Pure Land, being more devout and earnest. Huilan said to Huigong: 'Although you study diligently and are widely learned, do you not know the sutra says, it is like a deaf person playing music, pleasing others but not hearing it himself?' Huigong did not believe him. Later, within seven years, Huilan and the others passed away first, all having auspicious signs at the time of their death.

五年。恭病且篤。嘆曰。六道沿洄。何時可止。死生去來。吾何歸哉。於是雨淚叩頭。誓心安養。志不少閑。忽見阿彌陀佛。以金臺前迎。覺自身乘其上。又見蘭等於臺上光明中告恭曰。長老受生。已居上品。吾等不勝喜慰。但恨五濁淹延。相依之晚耳。恭於是日告眾。欣然奮迅而滅。時義熙十一年也(東林傳)。

曇恒

曇恒。河東人。童年依遠公出家。內外典籍。無不通貫德行清孤。常有群鹿馴繞座隅。自入廬山。專志唸佛。義熙十四年。端坐合掌。厲聲唸佛而化(東林傳)。

道敬

道敬。瑯玡王氏子。祖凝之為江州刺史。因從遠公出家。年十七。博通經論。日記萬言。每嘆戒律難全。愿凈六根。但稟一戒。以為得度之要。遠公知其堅正。許之。篤志唸佛。日夜弗替。遠公既歸寂。乃入若邪山。宋永初元年。謂眾曰。先師見命。吾其行矣。端坐唱佛而化。眾見光明滿室。彌時方滅。年五十二(東林傳)。

曇順

曇順。黃龍人。幼出家。從羅什法師。講釋群經。妙盡色空無著之旨。什嘆曰。此子奇器也。后入廬山修凈業。時寧蠻校尉劉遵孝創寺江陵。延順居焉。盛宏唸佛三昧。宋元嘉二年。別眾坐逝。異香滿室。年七十九(東林傳)。

佛䭾䟦陀羅

佛䭾䟦

【現代漢語翻譯】現代漢語譯本五年，慧恭（僧人名）病重，嘆息道：『六道輪迴何時才能停止？生死往來，我將歸向何處？』於是流淚叩頭，立誓往生安養凈土，心志沒有絲毫懈怠。忽然看見阿彌陀佛（西方極樂世界的教主）以金蓮臺前來迎接，感覺自己乘坐在蓮臺上。又看見蓮社的同修在蓮臺上光明中告訴慧恭說：『長老往生，已經位居上品。我們非常歡喜安慰，只遺憾身處五濁惡世，相依相伴太晚了。』慧恭于當日告訴眾人，欣然奮迅而逝。時為義熙十一年（公元415年）。（出自《東林傳》)

曇恒（僧人名）

曇恒，河東人。童年時跟隨慧遠大師出家，內外典籍，無不通曉，德行清高孤潔。常有群鹿馴服地圍繞在他座位旁邊。自從進入廬山，專心致志地念佛。義熙十四年（公元418年），端坐合掌，大聲唸佛而逝。（出自《東林傳》)

道敬（僧人名）

道敬，瑯玡王氏之子，祖父王凝之曾任江州刺史。因此跟隨慧遠大師出家，年僅十七歲，博通經論，每日能記住萬字。常常嘆息戒律難以完全遵守，希望清凈六根，只稟受一戒，作為得度的關鍵。慧遠大師知道他意志堅定純正，便允許了他。他專心致志地念佛，日夜不停。慧遠大師圓寂后，他便進入若邪山。宋永初元年（公元420年），他對眾人說：『先師已經示命，我將要走了。』端坐唱佛而逝。眾人看見光明充滿房間，很久才消散。享年五十二歲。（出自《東林傳》)

曇順（僧人名）

曇順，黃龍人。幼年出家，跟隨鳩摩羅什（著名佛經翻譯家）法師，講解闡釋各種經典，精妙地闡述了色空無著的宗旨。鳩摩羅什讚歎道：『這個孩子是難得的人才啊。』後來進入廬山修習凈土法門。當時寧蠻校尉劉遵孝建立寺廟于江陵，邀請曇順居住在那裡，大力弘揚唸佛三昧。宋元嘉二年（公元425年），與眾人告別後坐化而逝。奇異的香氣充滿房間。享年七十九歲。（出自《東林傳》)

佛䭾䟦陀羅（僧人名）

【English Translation】 English version In his fifth year, Hui Gong (name of a monk) was seriously ill. He sighed, 'When will the cycle of the six realms of existence ever cease? Where will I go in this coming and going of life and death?' Thereupon, he wept and prostrated, vowing to be reborn in the Land of Bliss, his mind never idle. Suddenly, he saw Amitabha Buddha (the principal Buddha in Pure Land Buddhism) coming to greet him on a golden lotus platform. He felt himself riding upon it. He also saw his fellow practitioners from the Lotus Society telling Hui Gong in the light on the platform, 'Elder, your rebirth is already of the highest grade. We are extremely happy and comforted, only regretting that we are still immersed in the five defilements, and our companionship has been too late.' Hui Gong told the assembly that day, and passed away joyfully and vigorously. It was the eleventh year of Yixi (415 AD). (From 'The Biography of Donglin')

Tan Heng (name of a monk)

Tan Heng, a native of Hedong, became a monk under Master Huiyuan in his childhood. He was versed in both internal and external scriptures, and his virtue was pure and solitary. Often, a herd of deer would tamely gather around his seat. Since entering Mount Lu, he devoted himself to reciting the Buddha's name. In the fourteenth year of Yixi (418 AD), he passed away while sitting upright with his palms together, reciting the Buddha's name loudly. (From 'The Biography of Donglin')

Dao Jing (name of a monk)

Dao Jing was the son of the Wang family of Langya. His grandfather, Wang Ningzhi, served as the governor of Jiangzhou. Therefore, he became a monk under Master Huiyuan at the age of seventeen. He was well-versed in scriptures and treatises, and could memorize ten thousand words a day. He often lamented that the precepts were difficult to keep completely, and wished to purify the six senses, only receiving one precept as the key to liberation. Master Huiyuan knew that he was firm and upright, so he allowed him to do so. He devoted himself to reciting the Buddha's name, day and night without ceasing. After Master Huiyuan passed away, he entered Mount Ruoye. In the first year of Yongchu of the Song Dynasty (420 AD), he said to the assembly, 'My late teacher has given the order, I am about to depart.' He passed away while sitting upright and chanting the Buddha's name. The assembly saw light filling the room, which dissipated after a long time. He was fifty-two years old. (From 'The Biography of Donglin')

Tan Shun (name of a monk)

Tan Shun, a native of Huanglong, became a monk in his childhood. He followed Dharma Master Kumarajiva (famous translator of Buddhist scriptures), explaining and interpreting various scriptures, and exquisitely expounding the essence of emptiness and non-attachment. Kumarajiva praised him, 'This child is a rare talent.' Later, he entered Mount Lu to practice the Pure Land method. At that time, Liu Zunxiao, the Commandant of Ningman, founded a temple in Jiangling and invited Tan Shun to reside there, vigorously promoting the Samadhi of Buddha Recitation. In the second year of Yuanjia of the Song Dynasty (425 AD), he bid farewell to the assembly and passed away in meditation. A strange fragrance filled the room. He was seventy-nine years old. (From 'The Biography of Donglin')

Buddhabhadra (name of a monk)

陀羅。此云覺賢。迦維羅衛國人。甘露飯王之裔也。幼為沙彌。年十六。博學群經。深達禪律。姚秦沙門智嚴至西域。要與俱東。泛海達青州。至長安。秦太子延請演法東宮。與羅什論色空義。深詣元奧。復入廬山。預遠公蓮社。譯出觀佛三昧經。般泥洹經。修行方便論等。凡十五部。元嘉六年。唸佛而化(東林傳)。

道昞

道昞。姓陳。潁川人。幼出家。為遠公弟子。該通經律。言與行合。究心念佛三昧。日夜無間。晉義熙十四年。豫章太守王虔入山致謁。請紹遠師之席。眾咸宗仰。宋元嘉二十二年。集眾唸佛。就座而化。年七十一(東林傳)。

僧睿

僧睿。魏郡長樂人。少樂出家。年十八。始獲從志。投僧賢法師為弟子。至二十外。博通經論。遊歷名邦。隨處講說。后羅什法師至關。因請出禪法要三卷。睿既獲之。日夜修習。遂精練五門。善入六靜。羅什所翻經。睿並參正。入廬山。依遠公修凈業。后適京師。止烏衣寺。講說眾經。聽者推服。睿善攝威儀。宏贊經法。常𢌞此諸業。愿生安養。行住坐臥。不敢背西。元嘉十六年。無疾。忽集僧眾告別。遂入房洗浴。燒香禮拜。還座面西。合掌而化。是日同寺咸見五色香菸。從睿房出。年六十七(高僧傳)。

曇詵

【現代漢語翻譯】現代漢語譯本佛陀（Buddha）。他被稱作覺賢（Juexian），是迦維羅衛國（Kapilavastu）人，甘露飯王（King Suddhodana）的後裔。年幼時做沙彌（Śrāmaṇera），十六歲時，博學各種經典，深入理解禪定和戒律。姚秦（Yao Qin dynasty）的沙門（Śrāmaṇa）智嚴（Zhiyan）到達西域（Western Regions），邀請他一同東行。他們乘船渡海到達青州（Qingzhou），然後到達長安（Chang'an）。秦太子（Qin Crown Prince）邀請他在東宮（Eastern Palace）演說佛法，與鳩摩羅什（Kumārajīva）討論色空（form and emptiness）的意義，深刻理解其中的奧妙。之後他進入廬山（Mount Lu），參與慧遠（Huiyuan）的蓮社（Lotus Society），翻譯出《觀佛三昧經》（Visualization of Buddha Samadhi Sutra）、《般泥洹經》（Mahāparinirvāṇa Sūtra）、《修行方便論》（Treatise on the Expedient Means of Practice）等，共十五部。元嘉（Yuanjia era）六年，唸佛（reciting the name of the Buddha）而逝（《東林傳》）。

道昞（Daobing）

道昞（Daobing），姓陳（Chen），潁川（Yingchuan）人。年幼出家，是慧遠（Huiyuan）的弟子。他廣泛通曉經律，言行一致，專心研究唸佛三昧（Buddha-Recollection Samadhi），日夜不停。晉義熙（Jin Yixi era）十四年，豫章（Yuzhang）太守（Grand Administrator）王虔（Wang Qian）入山拜訪，請他繼承慧遠（Huiyuan）的席位，眾人敬仰。宋元嘉（Song Yuanjia era）二十二年，他召集眾人唸佛，在座位上逝世，享年七十一歲（《東林傳》）。

僧睿（Sengrui）

僧睿（Sengrui），魏郡（Weijun）長樂（Changle）人。從小喜歡出家，十八歲時，才得以實現願望，拜僧賢法師（Master Sengxian）為師。二十歲后，廣泛通曉經論，遊歷各地，隨處講說。後來鳩摩羅什法師（Master Kumārajīva）到達關中（Guanzhong），他請求翻譯出《禪法要》（Essentials of Meditation Methods）三卷。僧睿（Sengrui）得到后，日夜修習，於是精通五門（Five Gates），善於進入六靜（Six Tranquilities）。鳩摩羅什（Kumārajīva）所翻譯的經典，僧睿（Sengrui）都參與校正。他進入廬山（Mount Lu），依從慧遠（Huiyuan）修習凈土法門（Pure Land practice）。後來前往京師（Capital），住在烏衣寺（Wuyi Temple），講說各種經典，聽眾信服。僧睿（Sengrui）善於攝持威儀，弘揚讚歎經法，常常致力於這些事業，願望往生安養（Sukhavati）。行走、站立、坐臥，都不敢背對西方。元嘉（Yuanjia era）十六年，沒有疾病，忽然召集僧眾告別，於是進入房間洗浴，燒香禮拜，回到座位面向西方，合掌而逝。當天同寺的人都看到五色香菸，從僧睿（Sengrui）的房間里冒出，享年六十七歲（《高僧傳》）。

曇詵（Tanshen）

【English Translation】 English version 陀羅 (Tuó Luó). This means 'Awakened Sage'. He was from Kapilavastu (迦維羅衛國), a descendant of King Suddhodana (甘露飯王). He became a Śrāmaṇera (沙彌) in his youth. At the age of sixteen, he was learned in various scriptures and deeply understood meditation and precepts. The Śrāmaṇa (沙門) Zhiyan (智嚴) of the Yao Qin (姚秦) dynasty arrived in the Western Regions (西域) and invited him to go east together. They sailed across the sea to Qingzhou (青州) and then arrived in Chang'an (長安). The Qin Crown Prince (秦太子) invited him to expound the Dharma in the Eastern Palace (東宮), where he discussed the meaning of form and emptiness (色空) with Kumārajīva (羅什), deeply understanding its mysteries. Later, he entered Mount Lu (廬山) and participated in Huiyuan's (慧遠) Lotus Society (蓮社), translating the Visualization of Buddha Samadhi Sutra (觀佛三昧經), the Mahāparinirvāṇa Sūtra (般泥洹經), the Treatise on the Expedient Means of Practice (修行方便論), and others, totaling fifteen works. In the sixth year of the Yuanjia era (元嘉), he passed away while reciting the name of the Buddha (唸佛) (from the 'Biography of Donglin').

Daobing (道昞)

Daobing (道昞), whose surname was Chen (陳), was from Yingchuan (潁川). He became a monk in his youth and was a disciple of Huiyuan (遠公). He was well-versed in the scriptures and precepts, and his words and actions were consistent. He devoted himself to the Buddha-Recollection Samadhi (唸佛三昧), day and night without interruption. In the fourteenth year of the Yixi era (義熙) of the Jin dynasty, Wang Qian (王虔), the Grand Administrator (太守) of Yuzhang (豫章), entered the mountain to pay his respects and invited him to succeed Huiyuan's (遠師) position, which was revered by all. In the twenty-second year of the Yuanjia era (元嘉) of the Song dynasty, he gathered the assembly to recite the name of the Buddha and passed away in his seat at the age of seventy-one (from the 'Biography of Donglin').

Sengrui (僧睿)

Sengrui (僧睿) was from Changle (長樂) in Weijun (魏郡). He loved monastic life from a young age. At the age of eighteen, he was finally able to fulfill his wish and became a disciple of Master Sengxian (僧賢法師). After the age of twenty, he was well-versed in the scriptures and treatises, traveling to various places and lecturing everywhere. Later, when Master Kumārajīva (羅什法師) arrived in Guanzhong (關中), he requested the translation of the three volumes of the Essentials of Meditation Methods (禪法要). After Sengrui (睿) obtained them, he practiced day and night, thus becoming proficient in the Five Gates (五門) and skilled in entering the Six Tranquilities (六靜). Sengrui (睿) participated in the correction of the scriptures translated by Kumārajīva (羅什). He entered Mount Lu (廬山) and followed Huiyuan (遠公) in practicing the Pure Land Dharma (凈業). Later, he went to the Capital (京師) and stayed at Wuyi Temple (烏衣寺), lecturing on various scriptures, which were admired by the listeners. Sengrui (睿) was good at maintaining dignified conduct, promoting and praising the scriptures. He often devoted himself to these activities, wishing to be reborn in Sukhavati (安養). Whether walking, standing, sitting, or lying down, he never dared to turn his back on the West. In the sixteenth year of the Yuanjia era (元嘉), without any illness, he suddenly gathered the monks to bid farewell, then entered the room to bathe, burned incense, and prostrated. He returned to his seat, faced west, and passed away with his palms together. On that day, people in the same temple saw five-colored fragrant smoke coming from Sengrui's (睿) room. He was sixty-seven years old (from the 'Biographies of Eminent Monks').

Tanshen (曇詵)

。廣陵人。幼從遠公出家。勤修凈業。兼善講說。注維摩詰經行於世。嘗述蓮社錄。記往生靈蹟。元嘉十七年。集眾謂曰。自建寺以來。至此五十年。吾之西行。最在其後。即跏趺稱佛百聲。閉息而寂。年八十(東林傳)。

慧崇

慧崇涼州人。拓䟦魏武帝時。為尚書韓萬德門師。與釋世高。併爲時所尊重。會太子晃得罪。事連高及崇。遂並見法。僧法達素欽高德行。號泣哀慕。累日不食。高忽飛空而至。達頂禮已。因問師與崇公。並生何處。高曰。吾愿生惡世。救護眾生。即已還生此閻浮提。崇公常祈歸安養。今果心矣。言訖而隱(高僧傳)。

曇鑒

曇鑒。姓趙。冀州人。少出家。事竺道祖為師。蔬食布衣。律行精苦。后遊方宣化。達自荊州。止江陵辛寺。年六十餘矣。平生片善。必迴向西方。誓願見佛。一日定中見阿彌陀佛。以水灑其面曰。滌汝塵垢。清汝心念。汝之身口。俱悉嚴凈。又于瓶中出蓮華一枝授之。定起。乃屬付後事。與寺僧共敘無常。夜深。眾僧歸房。獨步廊下。唸佛至五鼓。其聲益厲。及旦。弟子依常問訊。趺坐不動。就而視之。逝矣。年七十。時又有江陵釋道海。北州釋惠龕。東州釋惠恭。淮南釋曇泓。東轅山釋道廣。宏農釋道光等。並愿生安養。臨終咸有瑞應(

【現代漢語翻譯】現代漢語譯本：廣陵人（今江蘇揚州一帶的人）。年幼時跟隨遠公（指慧遠大師）出家，勤奮修習凈土法門，兼擅長講經說法。他註釋的《維摩詰經》流傳於世。曾撰寫《蓮社錄》，記載往生凈土的靈異事蹟。元嘉十七年（公元440年），召集眾人說：『自從建立寺廟以來，到如今已經五十年了，我往生西方極樂世界，就在最近了。』隨即結跏趺坐，稱念『佛』一百聲，屏住呼吸而逝世，享年八十歲（見《東林傳》）。

慧崇

慧崇是涼州人（今甘肅武威一帶的人）。在拓䟦魏武帝（北魏開國皇帝拓跋珪）時期，擔任尚書韓萬德的門師。與釋世高（指安世高，著名譯經家）一同被當時的人所尊重。後來太子晃（拓跋晃）獲罪，事情牽連到世高和慧崇，於是兩人一同被處決。僧人法達一向欽佩世高的德行，號啕大哭，哀傷思慕，連續幾天不進食。世高忽然從空中飛來。法達頂禮膜拜完畢，於是問道：『師父您與慧崇公，將往生何處？』世高說：『我發願往生到惡劣的世間，救護眾生，所以已經再次投生到這個閻浮提（Saha world）。慧崇公常常祈願迴歸安養（Pure Land），如今終於如願以償了。』說完就隱沒了（見《高僧傳》）。

曇鑒

曇鑒，姓趙，是冀州人（今河北一帶的人）。年少時出家，拜竺道祖為師。飲食清淡，身穿布衣，嚴守戒律，修行精進刻苦。後來四處遊歷宣揚佛法，到達荊州（今湖北江陵一帶），住在江陵辛寺。年已六十多歲。他平生所做的哪怕是微小的善事，必定迴向西方極樂世界，發誓要見到佛。有一天在禪定中見到阿彌陀佛（Amitabha），用凈水灑在他的臉上說：『洗滌你的塵垢，清凈你的心念，你的身口意，都將變得莊嚴清凈。』又從瓶中取出一枝蓮花授予他。從禪定中醒來，於是囑咐安排後事，與寺廟的僧人共同敘說世事無常。夜深時，眾僧都回到自己的房間，他獨自在走廊下行走，唸佛直到五更天，聲音更加洪亮。等到天亮，弟子按照慣例問候，發現他結跏趺坐不動。走近一看，已經逝世了，享年七十歲。當時還有江陵的釋道海，北州的釋惠龕，東州的釋惠恭，淮南的釋曇泓，東轅山的釋道廣，宏農的釋道光等人，都發愿往生安養（Pure Land），臨終時都有吉祥的徵兆。

【English Translation】 English version: He was a native of Guangling (present-day Yangzhou area, Jiangsu). In his youth, he left home to become a monk under Yuan Gong (referring to Master Huiyuan), diligently cultivating the Pure Land practice and excelling in lecturing and preaching. His commentary on the Vimalakirti Sutra circulated in the world. He once compiled the 'Lotus Society Records,' documenting miraculous events of rebirth in the Pure Land. In the seventeenth year of Yuanjia (440 AD), he gathered the assembly and said, 'Since the establishment of the temple, it has been fifty years. My rebirth in the Western Pure Land is imminent.' Immediately, he sat in the lotus position, chanted 'Buddha' a hundred times, held his breath, and passed away at the age of eighty (see 'Biography of Donglin').

Huichong

Huichong was a native of Liangzhou (present-day Wuwei area, Gansu). During the reign of Emperor Wu of the Tuoba Wei (Emperor Tuoba Gui, the founding emperor of the Northern Wei Dynasty), he served as a mentor to the Minister Han Wande. He and Shi Shigao (referring to An Shigao, a famous translator of scriptures) were both respected by the people of that time. Later, Crown Prince Huang (Tuoba Huang) was convicted, and the matter implicated Shigao and Huichong, so they were both executed. The monk Fada had always admired Shigao's virtue, wailing and grieving, and not eating for several days. Shigao suddenly flew down from the sky. Fada prostrated and paid homage, then asked, 'Master, where will you and Master Huichong be reborn?' Shigao said, 'I vow to be reborn in an evil world to save sentient beings, so I have already been reborn in this Jambudvipa (Saha world) again. Master Huichong always prayed to return to the Pure Land, and now his wish has finally been fulfilled.' After speaking, he disappeared (see 'Biographies of Eminent Monks').

Tan Jian

Tan Jian, whose surname was Zhao, was a native of Jizhou (present-day Hebei area). He left home to become a monk at a young age, and took Zhu Daozu as his teacher. He ate vegetarian food, wore cloth clothes, strictly observed the precepts, and practiced diligently and assiduously. Later, he traveled around preaching the Dharma, arriving in Jingzhou (present-day Jiangling area, Hubei), and stayed at Xin Temple in Jiangling. He was over sixty years old. Throughout his life, even the smallest good deeds he did, he would dedicate to the Western Pure Land, vowing to see the Buddha. One day, in meditation, he saw Amitabha Buddha (Amitabha), who sprinkled pure water on his face and said, 'Wash away your defilements, purify your mind, your body, speech, and mind will all become adorned and pure.' He also took a lotus flower from a vase and gave it to him. Awakening from meditation, he then entrusted and arranged his affairs, and together with the monks of the temple, he spoke of the impermanence of the world. Late at night, the monks all returned to their rooms, and he walked alone under the corridor, chanting the Buddha's name until the fifth watch, his voice becoming louder. When it dawned, the disciples greeted him as usual, and found him sitting in the lotus position motionless. Approaching to look, he had already passed away at the age of seventy. At that time, there were also Shi Daohai of Jiangling, Shi Huikan of Beizhou, Shi Huigong of Dongzhou, Shi Tanhong of Huainan, Shi Daoguang of Dongyuan Mountain, and Shi Daoguang of Hongnong, all of whom vowed to be reborn in the Pure Land, and all had auspicious signs at the time of their death.

高僧傳凈土文)。

慧通

慧通。關中人。少止長安太后寺。蔬食持咒。誦增一阿含經。從涼州慧紹禪師。咨受禪業。法門觀行。多所遊刃。常祈心安養。一日微疾。于禪定中。見一人來。形甚端嚴。語通云。良時至矣。須臾見無量壽佛。光明赫然。定起。具告同學。言訖便化。異香三日乃歇。年五十九(高僧傳)。

曇宏

曇宏。黃龍人。少修戒行。專精律部。南遊交趾。誦觀經不記數。永初中。游番禺。止臺寺。晚又適交趾之仙山寺。誦無量壽及觀音經。誓心安養。孝建二年。于山上聚薪。密往𧂐中。以火自焚。弟子抱持而還。半身已爛。經月小差。復入谷燒身。弟子追救。命已終矣。於是積薪進火。明旦乃盡。爾日邨居民。咸見宏身黃金色。乘一金鹿。西行甚急。道俗方悟其神異。收骨葬焉(高僧傳)。

慧進

慧進。姓姚。吳興人。少任性遊俠。年四十。忽悟心自啟。遂出家。止京師高座寺。蔬食素衣。誓誦法華。用心勞苦。執卷輒病。乃發願造法華百部以懺前障。於是集諸信施。造經滿百部。病亦尋瘥。厲操愈堅。常回諸福業。愿生安養。忽聞空中聲曰。汝愿已足。必得生西方也。齊永明三年。無病而卒。年八十五(高僧傳)。

道珍

道珍。未詳其所

【現代漢語翻譯】現代漢語譯本

慧通慧通，關中人（今陜西一帶）。年少時住在長安太后寺，吃素食，持誦咒語，誦讀《增一阿含經》。跟隨涼州慧紹禪師學習禪法，對於各種禪觀修行方法，都能運用自如。他經常祈求往生安養凈土（西方極樂世界）。一天，略感不適，在禪定中，見到一人前來，形貌非常端正莊嚴，告訴慧通說：『往生極樂世界的時機到了。』不一會兒，又見到無量壽佛（阿彌陀佛），光明照耀。慧通從禪定中醒來，將所見告訴同學，說完就去世了。異香持續了三天後才消散。享年五十九歲（出自《高僧傳》）。曇宏曇宏，黃龍人（籍貫不詳）。年輕時就注重戒律修行，專心研究律部經典。他南遊交趾（今越南北部），誦讀《觀無量壽經》的次數多到無法計算。永初年間，遊歷番禺（今廣州），住在臺寺。晚年又前往交趾的仙山寺，誦讀《無量壽經》和《觀音經》，發誓往生安養凈土。孝建二年，在山上堆積柴火，秘密地前往柴堆中，用火焚燒自己。弟子們抱住他，將他救了出來，但半個身子已經被燒爛。經過一個月稍微好轉，他又進入山谷焚燒自己，弟子們追去搶救，但他的生命已經結束了。於是弟子們將柴火堆積起來，點燃，到第二天早上才燒盡。那天，村裡的居民都看到曇宏的身體呈現黃金色，乘坐一頭金色的鹿，向西快速而去。道俗之人才明白他的神異之處，於是收斂了他的遺骨安葬（出自《高僧傳》）。慧進慧進，姓姚，吳興人（今浙江湖州一帶）。年輕時放任不羈，喜歡遊俠。四十歲時，忽然醒悟，內心覺醒，於是出家，住在京師高座寺。吃素食，穿樸素的衣服，發誓誦讀《法華經》。因為用心過度勞苦，拿著經書就生病。於是發願建造一百部《法華經》來懺悔過去的業障。因此募集各位信徒佈施，建造的經書滿了百部，他的疾病也隨即痊癒。他更加堅定自己的操守，經常將各種福德善業，迴向發願往生安養凈土。忽然聽到空中有聲音說：『你的願望已經足夠了，必定能夠往生西方極樂世界。』齊永明三年，沒有生病就去世了，享年八十五歲（出自《高僧傳》）。道珍道珍，生平事蹟不詳。

【English Translation】 English version

Hui Tong Hui Tong, a native of Guanzhong (present-day Shaanxi area). In his youth, he resided at the Taihou Temple in Chang'an, where he practiced vegetarianism, recited mantras, and chanted the Ekottara Agama Sutra. He studied Chan (Zen) practice under Chan Master Hui Shao of Liangzhou, and was adept at various methods of Chan contemplation and practice. He constantly prayed for rebirth in the Land of Bliss (Western Pure Land). One day, feeling slightly unwell, he saw a person in meditation, with a very dignified and solemn appearance, who told Hui Tong, 'The time for rebirth has arrived.' Shortly after, he saw Amitabha Buddha, radiating brilliant light. Hui Tong awoke from meditation, told his fellow practitioners what he had seen, and then passed away. The extraordinary fragrance lasted for three days before dissipating. He lived to the age of fifty-nine (from Biographies of Eminent Monks). Tan Hong Tan Hong, a native of Huanglong (place of origin unknown). In his youth, he emphasized the practice of precepts and diligently studied the Vinaya (disciplinary code). He traveled south to Jiaozhi (present-day northern Vietnam), where he recited the Contemplation Sutra countless times. During the Yongchu period, he traveled to Panyu (present-day Guangzhou), residing at the Tai Temple. In his later years, he went to the Xianshan Temple in Jiaozhi, reciting the Infinite Life Sutra and the Avalokitesvara Sutra, vowing to be reborn in the Land of Bliss. In the second year of the Xiaojian era, he piled up firewood on a mountain, secretly went into the pile, and set himself on fire. His disciples embraced him and rescued him, but half of his body was already burned. After a month of slight improvement, he entered a valley again to burn himself. His disciples chased after him to rescue him, but his life had already ended. So the disciples piled up the firewood and lit it, and it burned until the next morning. That day, the villagers all saw Tan Hong's body appear golden in color, riding a golden deer, heading west very quickly. The Daoists and laypeople then realized his miraculous nature, and collected his bones for burial (from Biographies of Eminent Monks). Hui Jin Hui Jin, surnamed Yao, a native of Wuxing (present-day Huzhou area, Zhejiang). In his youth, he was unrestrained and fond of chivalry. At the age of forty, he suddenly awakened and his mind opened, so he left home to become a monk, residing at the Gaozuo Temple in the capital. He ate vegetarian food, wore simple clothes, and vowed to recite the Lotus Sutra. Because he worked too hard, he became ill whenever he held the sutra. So he vowed to create one hundred copies of the Lotus Sutra to repent for his past karmic obstacles. Therefore, he gathered donations from various believers, and when the number of sutras created reached one hundred, his illness was also cured. He became even more steadfast in his conduct, and constantly dedicated all his meritorious deeds to vow to be reborn in the Land of Bliss. Suddenly, he heard a voice in the air saying, 'Your vows are sufficient, you will surely be reborn in the Western Pure Land.' In the third year of the Yongming era of the Qi dynasty, he passed away without illness, at the age of eighty-five (from Biographies of Eminent Monks). Dao Zhen Dao Zhen, his life story is unknown.

出。梁初。住廬山中。作彌陀觀。然心尚猶豫。一夕夢有人乘船大海中。云往阿彌陀佛國。珍愿隨去。船人云。汝未營浴室。及誦彌陀經。凈業未成。未可去也。既覺。乃營室浴僧。誦彌陀經。歷年不輟。後於房中入觀。見有𢹂白銀臺而至者。曰法師報盡。當升此臺。又曰。師之功行。當乘金臺。奈初心猶豫。故止此耳。珍喜。因默記其事。藏於經函。命盡之夕。半山以上。如列數千炬火。近邨人望見。謂是諸王禮覲。及旦。乃聞珍卒。后搜撿經函。方知往生瑞應(續高僧傳樂邦文類)。

曇鸞

曇鸞。雁門人。少游五臺山。見神蹟靈異。因發信心出家。讀大集經。以其詞義深密。因為註解。文言過半。便感氣疾。周行醫療。既而嘆曰。人命危脆。旦夕無常。吾聞長年神仙。往往間出。得是法已。方崇佛教。不亦可乎。遂往江南陶隱居所。懇求仙術。隱居授以仙經十卷。欣然而還。至洛下。遇三藏菩提留支。鸞問曰。佛法中頗有長生不死法。勝此仙經者乎。留支曰。此方何處有長生不死法。縱得長年。少時不死。卒歸輪轉。曷足貴乎。夫長生不死。吾佛道也。乃以十六觀經授之曰。學此則三界無復生。六道無復往。盈虛訊息。禍福成敗。無得而至。其為壽也。河沙劫量莫能比也。此吾金仙氏之長生也。鸞

【現代漢語翻譯】現代漢語譯本：出法師，梁朝初期人，住在廬山中，修習彌陀觀。然而內心尚且猶豫不決。一天晚上夢見有人乘船在大海中，說要去阿彌陀佛國（Amitabha's Pure Land）。珍法師希望跟隨前往，船上的人說：『你還沒有建造浴室，以及誦讀《彌陀經》（Amitabha Sutra），凈業尚未成就，還不能去。』醒來后，於是建造浴室供僧人沐浴，誦讀《彌陀經》，多年不曾間斷。後來在房中入觀時，看見有人拿著白銀臺而來，說：『法師的報盡了，應當升到這個臺。』又說：『法師的功行，應當乘坐金臺，奈何初心猶豫，所以只能到這裡。』珍法師很高興，於是默默記下這件事，藏在經函中。壽命將盡的夜晚，半山以上，好像排列著數千支火炬。附近的村民望見，認為是諸王來禮拜覲見。到早晨，才知道珍法師圓寂了。後來搜尋經函，才知道往生的瑞應（出自《續高僧傳·樂邦文類》）。曇鸞法師曇鸞（Tanluan）法師，雁門人。年輕時遊歷五臺山，見到神蹟靈異，因此發信心出家。讀《大集經》（Mahasamghata Sutra），因為其詞義深奧隱秘，因此想要註解。文稿完成過半，便感覺氣疾發作，四處求醫。不久感嘆道：『人的生命危脆，旦夕無常。我聽說長年神仙，往往間或出現。得到這種法術后，再崇尚佛教，不也可以嗎？』於是前往江南陶弘景（Tao Hongjing）的住所，懇求仙術。陶弘景授予他仙經十卷，欣然返回。到達洛陽后，遇到三藏菩提留支（Bodhiruci）。曇鸞問道：『佛法中是否有長生不死之法，勝過這些仙經的呢？』菩提留支說：『此地哪裡有長生不死之法？縱然得到長壽，暫時不死，最終還是會回到輪迴之中，有什麼值得珍貴的呢？長生不死，是吾佛的道啊。』於是將《十六觀經》（Sixteen Contemplations Sutra）授予他，說：『學習這個，那麼三界（Three Realms）不再有生，六道（Six Paths）不再有往。盈虛訊息，禍福成敗，都無法到達。它的壽命，河沙劫（Ganges sands of kalpas）都無法比擬。這是我們金仙氏的長生啊。』曇鸞（Tanluan）法師。

【English Translation】 English version: Monk Chu, lived in Mount Lu during the early Liang Dynasty, practicing Amitabha contemplation. However, his heart was still hesitant. One night, he dreamed of someone sailing in the sea, saying they were going to Amitabha's Pure Land. Monk Zhen wished to go with them, but the person on the boat said, 'You have not yet built a bathhouse, nor recited the Amitabha Sutra. Your pure karma is not yet complete, so you cannot go.' Upon waking, he built a bathhouse for monks to bathe in and recited the Amitabha Sutra, never ceasing for many years. Later, while in contemplation in his room, he saw someone coming with a silver platform, saying, 'The monk's retribution is complete, and he should ascend to this platform.' They also said, 'The monk's merits and practices should have allowed him to ride a golden platform, but due to his initial hesitation, he can only reach this level.' Monk Zhen was delighted and silently recorded this event, storing it in a sutra box. On the night of his death, above the mountainside, it was as if thousands of torches were lined up. Nearby villagers saw this and thought it was kings coming to pay homage. In the morning, they learned that Monk Zhen had passed away. Later, upon searching the sutra box, they discovered the auspicious signs of his rebirth in the Pure Land (from 'Further Biographies of Eminent Monks, Writings on the Land of Bliss'). Master Tanluan Master Tanluan, was a native of Yanmen. In his youth, he traveled to Mount Wutai and witnessed miraculous and extraordinary events, which inspired him to renounce the world and become a monk. He studied the Mahasamghata Sutra, and because its words and meanings were profound and obscure, he intended to annotate it. When more than half of the manuscript was completed, he felt the onset of a respiratory illness and sought medical treatment everywhere. Soon after, he sighed and said, 'Human life is fragile and impermanent. I have heard that long-lived immortals occasionally appear. If I could obtain this method, then embrace Buddhism, wouldn't that be acceptable?' Therefore, he went to the residence of Tao Hongjing in Jiangnan, earnestly seeking the art of immortality. Tao Hongjing granted him ten volumes of immortal scriptures, and he happily returned. After arriving in Luoyang, he encountered Tripitaka Master Bodhiruci. Tanluan asked, 'In the Buddha-dharma, is there a method of eternal life that surpasses these immortal scriptures?' Bodhiruci said, 'Where in this land is there a method of eternal life? Even if one obtains longevity and temporarily avoids death, one will eventually return to the cycle of reincarnation. What is there to cherish? Eternal life is the path of our Buddha.' Thereupon, he bestowed upon him the Sixteen Contemplations Sutra, saying, 'By studying this, there will be no more birth in the Three Realms, and no more going to the Six Paths. Waxing and waning, fortune and misfortune, success and failure, will have no way to reach you. Its lifespan cannot be compared to the sands of the Ganges in countless kalpas. This is the eternal life of our Golden Immortal lineage.' Master Tanluan.

大喜。遂焚仙經。而專修凈觀。自行化他。流佈彌廣。撰禮凈土十二偈。續龍樹偈。又撰安樂集兩卷傳於世。魏主重之。號為神鸞。敕住并州大寺。晚移汾州元中寺。興和四年。一夕室中見梵僧謂曰。吾龍樹也。久居凈土。以汝同志。故來相見。鸞自知時至。集眾教誡曰。勞生役役。其止無日。地獄諸苦。不可不懼。九品凈業。不可不修。因令弟子高聲唱佛。西向稽顙而終。在寺者俱見幡華幢蓋。自西而來。天樂盈空。良久乃已。事聞于朝。敕葬汾西文谷。建塔立碑(續高僧傳樂邦文類)。

法琳

法琳。姓樂。臨邛人。少出家。止蜀郡裴寺。專好戒品。研心十誦。時隱公至蜀。琳從之學。克己厲志。以日兼夜。及隱還陜西。復隨從數年。諸部毗尼。洞悉心曲。后還蜀。止靈建寺。修凈業。常持無量壽觀音二經。轉誦之時。輒見一偉貌沙門。形甚殊大。屹然在前。齊建武二年。寢疾。注念西方。禮懺不息。見諸賢聖皆集。乃向弟子述其所見。令死後焚身。言訖。合掌而卒(高僧傳)。

慧光

慧光居洛陽。著華嚴涅槃十地等疏。妙盡權實之旨。一日有疾。見天眾來迎。光曰。我所愿歸安養耳。已而凈土化佛。充滿虛空。光曰。唯愿我佛攝受。遂我本願。彈指而寂(佛祖統紀)。

僧柔

【現代漢語翻譯】現代漢語譯本：大喜（指曇鸞感到非常高興）。於是焚燒了仙經，而專門修習凈土觀。自己修行，也教化他人，使凈土法門流傳得非常廣泛。撰寫了《禮凈土十二偈》，繼承了龍樹（Nāgārjuna，印度佛教哲學家）的偈頌。又撰寫了《安樂集》兩卷流傳於世。魏主（北魏的皇帝）非常器重他，尊稱他為『神鸞』。敕令他住在并州大寺。晚年移居汾州元中寺。興和四年，一天晚上在房間里見到一位梵僧，對他說：『我是龍樹。長久居住在凈土，因為你與我志同道合，所以來相見。』曇鸞自知時日將到，召集眾人教誡說：『眾生勞苦奔波，沒有停止的一天。地獄的各種痛苦，不可不畏懼。往生凈土的九品行業，不可不修習。』於是令弟子高聲唸佛，面向西方叩頭而終。在寺廟的人都看見幡、華、幢、蓋，從西方而來，天樂充滿天空，過了很久才停止。這件事上報到朝廷，皇帝下令安葬在汾西文谷，建立塔和石碑（出自《續高僧傳·樂邦文類》）。

法琳（Fǎlín，人名）

法琳，姓樂，是臨邛人。年少時出家，住在蜀郡裴寺。專心研究戒律，用心研習《十誦律》。當時隱公來到蜀地，法琳跟隨他學習，克制自己，努力學習，以白天的時間兼顧夜晚的學習。等到隱公返回陜西，法琳又跟隨他數年。對於各部的毗尼（Vinaya，戒律），都徹底明白其中的精髓。後來返回蜀地，住在靈建寺，修習凈土法門。常常持誦《無量壽經》和《觀音經》。在轉誦的時候，常常看見一位容貌偉岸的沙門（Śrāmaṇa，出家僧人），形體非常高大，屹立在眼前。齊建武二年，生病，專注憶念西方極樂世界，禮拜懺悔不停息。看見諸位賢聖都聚集而來，於是向弟子們講述他所見到的景象，囑咐死後焚燒遺體。說完，合掌而去世（出自《高僧傳》）。

慧光（Huìguāng，人名）

慧光住在洛陽，撰寫了《華嚴經》、《涅槃經》、《十地經》等疏，精妙地闡述了權教和實教的宗旨。一天生病，看見天眾前來迎接。慧光說：『我所希望的是歸往安養凈土。』不久，凈土的化佛，充滿虛空。慧光說：『唯愿我佛攝受，成就我的本願。』彈指而寂滅（出自《佛祖統紀》）。

僧柔（Sēngróu，人名）

【English Translation】 English version: Greatly rejoiced (referring to Tánluán feeling very happy). Thereupon, he burned the scriptures of immortality and devoted himself to cultivating Pure Land contemplation. He practiced himself and also taught others, causing the Pure Land Dharma to spread very widely. He composed the 'Twelve Verses of Reverence for the Pure Land', continuing the verses of Nāgārjuna (Indian Buddhist philosopher). He also composed the two-volume 'Collection of Peace and Joy', which was passed down to the world. The ruler of Wei (the emperor of the Northern Wei dynasty) greatly valued him, honoring him as 'Divine Luan'. He ordered him to reside in the Great Temple of Bingzhou. In his later years, he moved to the Yuanzhong Temple in Fenzhou. In the fourth year of Xinghe, one night in his room, he saw a Brahmin monk who said to him, 'I am Nāgārjuna. I have long resided in the Pure Land. Because you share the same aspirations as me, I have come to see you.' Tánluán knew that his time was near, and he gathered the people to instruct them, saying, 'Sentient beings toil and labor, without a day of rest. The various sufferings of hell, one must not fail to fear. The nine grades of Pure Land karma, one must not fail to cultivate.' Thereupon, he ordered his disciples to chant the Buddha's name loudly, prostrated himself facing west, and passed away. Those in the temple all saw banners, flowers, canopies, and parasols coming from the west, and heavenly music filled the sky, which ceased after a long time. This matter was reported to the court, and the emperor ordered him to be buried in Wengu, west of Fen, and a pagoda and stele were erected (from 'Continued Biographies of Eminent Monks, Categories of Texts on the Land of Bliss').

Fǎlín (personal name)

Fǎlín, whose surname was Yuè, was a native of Linqiong. He left home at a young age and resided in Pei Temple in Shujun. He devoted himself to studying the precepts and diligently studied the 'Ten Recitation Vinaya'. At that time, Yin Gong came to Shu, and Fǎlín followed him to study, restraining himself and striving to learn, using the time of day to supplement the time of night. When Yin returned to Shaanxi, Fǎlín followed him for several years. He thoroughly understood the essence of the Vinaya (Vinaya, monastic rules) of various schools. Later, he returned to Shu and resided in Lingjian Temple, cultivating Pure Land practices. He often recited the 'Infinite Life Sutra' and the 'Avalokiteśvara Sutra'. When he recited them, he often saw a Śrāmaṇa (Buddhist monk) of great appearance, whose form was very tall, standing firmly before him. In the second year of Jianwu of the Qi dynasty, he fell ill, focused his mind on the Western Pure Land, and prostrated in repentance without ceasing. He saw all the sages gathering, and then told his disciples what he had seen, instructing them to cremate his body after his death. After speaking, he joined his palms together and passed away (from 'Biographies of Eminent Monks').

Huìguāng (personal name)

Huìguāng lived in Luoyang and wrote commentaries on the 'Avataṃsaka Sutra', the 'Nirvana Sutra', and the 'Ten Stages Sutra', subtly elucidating the principles of provisional and ultimate teachings. One day he fell ill and saw heavenly beings coming to greet him. Huìguāng said, 'What I desire is to return to the Land of Peace and Nourishment.' Soon, the manifested Buddhas of the Pure Land filled the void. Huìguāng said, 'I only wish that the Buddha would receive me and fulfill my original vow.' He snapped his fingers and passed away (from 'Comprehensive Records of the Buddha and Patriarchs').

Sēngróu (personal name)

僧柔。姓陶。丹陽人。少有出塵之志。出家為法師宏稱弟子。精勤戒品。博綜經部。后入剡白山靈鷲寺。未至之夜。沙門僧緒夢神人彩旗素甲。滿山而出。曰法師將至矣。明旦柔果至。蕭齊之世。應諸王請。出居京師定林寺。躬為元匠。四遠欽服。柔誓生安養。每至懸輪西次。輒顰容合掌。至臨卒之日。體無所患。語弟子曰。吾應去矣。鋪席于地。西向虔禮而化。室內外俱聞異香。時延興元年也。年六十四(高僧傳)。

道憑

道憑。姓韓。平恩人。年十二出家。通貫經論。遍叩講席。日臻元奧。宏法魏趙之間。講涅槃華嚴諸律論。目不尋文。洞中肯綮。居常福智雙習。袒肩跣足。乞食自資。發願迴向。求生西方。齊天保十年三月十七日。卒于鄴城西南寶山寺。年七十有二。臨終。佛光滿室。異香充庭(續高僧傳)。

慧命

慧命。姓郭。太原晉陽人。出家后。專行方等普賢等懺。投恩光先路二禪師。后遊仙城山。先是有道士孟壽者。祈心返正。舍所居館。改建寺塔。及命將至山。壽忽恍焉如夢。見神祇嚴衛館側。覺而命至。即舍所住為善光寺供事之。眾侶咸集。未幾。辭反故林。時有法音禪師者。與命善。同就長沙果愿寺能禪師所。修學禪定。后俱還仙城。居五載。命與音自知亡

【現代漢語翻譯】現代漢語譯本僧柔（Seng Rou），俗姓陶，丹陽人。他從小就立下了超脫塵世的志向，出家后成為法師宏稱的弟子，精進持戒，廣泛研習各種經典。後來他前往剡縣的白山靈鷲寺。在他到達的前夜，沙門僧緒夢見神人手持彩旗，身披素甲，從山上涌出，說：『法師將要到來了。』第二天早晨，僧柔果然到達。在蕭齊時期，他應諸王的邀請，前往京師的定林寺居住，親自擔任建造的主持，四方的人都欽佩信服。僧柔髮誓往生安養凈土（指西方極樂世界），每當夕陽西下時，總是面露虔誠，合掌唸佛。臨終時，身體沒有任何疾病，告訴弟子們說：『我應該要走了。』然後在地上鋪設蓆子，面向西方虔誠禮拜而逝。室內外都聞到奇異的香氣。當時是延興元年，享年六十四歲（出自《高僧傳》）。道憑（Dao Ping）道憑，俗姓韓，平恩人。十二歲出家，精通各種經論，廣泛拜訪各處講席，學問日益精深。他在魏趙一帶弘揚佛法，講授《涅槃經》、《華嚴經》等各種律論，不用看經文就能透徹理解其中的精髓。他平時注重福慧雙修，袒露肩膀，赤腳行走，靠乞食來維持生活，發願迴向，求生西方極樂世界。齊天保十年三月十七日，在鄴城西南的寶山寺圓寂，享年七十二歲。臨終時，佛光充滿房間，奇異的香氣瀰漫庭院（出自《續高僧傳》）。慧命（Hui Ming）慧命，俗姓郭，太原晉陽人。出家后，專門修習方等懺（一種懺悔法門）、普賢懺等。他師從恩光禪師和先路禪師兩位禪師。後來遊歷仙城山。此前，有一位道士名叫孟壽，誠心向佛，捨棄了自己居住的道觀，改建為寺塔。在慧命將要到達仙城山時，孟壽忽然恍惚如夢，看見神祇莊嚴地守護在道觀旁邊。醒來后，慧命就到了，於是孟壽就將自己居住的地方捨棄，改建為善光寺來供養慧命。眾多的僧侶聚集在一起。不久，慧命辭別眾人返回故鄉。當時有一位法音禪師，與慧命關係很好，一同前往長沙果愿寺，向能禪師修習禪定。後來他們一同返回仙城，居住了五年。慧命和法音預感到自己將要去世

【English Translation】 English version Seng Rou (Seng Rou), whose secular surname was Tao, was a native of Danyang. From a young age, he harbored aspirations to transcend the mundane world. After becoming a monk, he became a disciple of Dharma Master Hongcheng, diligently upholding the precepts and extensively studying various scriptures. Later, he went to Lingjiu Temple on Baishan Mountain in Shan County. On the night before his arrival, the Shramana Sengxu dreamed of divine beings holding colorful flags and wearing white armor, emerging from the mountain, saying, 'The Dharma Master is about to arrive.' The next morning, Seng Rou indeed arrived. During the Xiao Qi dynasty, he responded to the invitations of various princes and went to live in Dinglin Temple in the capital, personally serving as the chief architect, and was admired and respected by people from all directions. Seng Rou vowed to be reborn in the Land of Bliss (referring to the Western Pure Land of Amitabha Buddha). Whenever the sun was setting in the west, he would always show a reverent expression and join his palms in prayer. On the day of his death, his body had no ailments. He told his disciples, 'I should be leaving.' Then he laid a mat on the ground, faced west, and passed away in devout prostration. Both inside and outside the room, a strange fragrance was smelled. This was in the first year of Yanxing, and he was sixty-four years old (from the Biographies of Eminent Monks). Dao Ping (Dao Ping) Dao Ping, whose secular surname was Han, was a native of Ping'en. He became a monk at the age of twelve, mastering various sutras and treatises, and widely visiting various teaching platforms, his knowledge becoming increasingly profound. He propagated the Dharma in the Wei and Zhao regions, lecturing on the Nirvana Sutra, the Avatamsaka Sutra, and various Vinaya and Shastras, able to thoroughly understand their essence without looking at the text. He usually emphasized both merit and wisdom, baring his shoulders, walking barefoot, and relying on begging for alms to sustain his life, vowing to dedicate his merits to be reborn in the Western Pure Land. On the seventeenth day of the third month of the tenth year of Tianbao in the Qi dynasty, he passed away at Baoshan Temple southwest of Yecheng, at the age of seventy-two. At the time of his death, the room was filled with Buddha's light, and a strange fragrance permeated the courtyard (from the Continued Biographies of Eminent Monks). Hui Ming (Hui Ming) Hui Ming, whose secular surname was Guo, was a native of Jinyang in Taiyuan. After becoming a monk, he specialized in practicing the Fangdeng Repentance (a type of repentance practice), the Samantabhadra Repentance, etc. He studied under Chan Master Enguang and Chan Master Xianlu. Later, he traveled to Xiancheng Mountain. Prior to this, there was a Taoist named Meng Shou, who sincerely turned to Buddhism, abandoning the Taoist temple where he lived and rebuilding it as a temple and pagoda. When Hui Ming was about to arrive at Xiancheng Mountain, Meng Shou suddenly felt dazed as if in a dream, seeing deities solemnly guarding the side of the Taoist temple. Upon waking up, Hui Ming had arrived, so Meng Shou abandoned his residence and rebuilt it as Shanguang Temple to support Hui Ming. Many monks gathered together. Soon after, Hui Ming bid farewell to the assembly and returned to his hometown. At that time, there was a Chan Master Fayin, who was on good terms with Hui Ming, and together they went to Guoyuan Temple in Changsha to study Chan meditation under Chan Master Neng. Later, they returned to Xiancheng together and lived there for five years. Hui Ming and Fayin sensed that they were about to pass away

日。𢹂手于松林之下。相顧笑曰。即此處便可終焉。侍者初聞。未之悟也。不盈旬。二人同時遇疾。周天和三年十一月五日。命正坐跏趺。面西唸佛。眾咸見佛來。合掌而卒。眾有夢天人下臨。幡幢耀日。又聞房宇中唱善哉。奇香異樂。聞熏非一。音以其月十七日。亦坐本處。唸佛而卒。所現瑞相亦同。年皆三十八。即于樹下。構甓成墳(續高僧傳)。

靜靄

靜靄。姓鄭。滎陽人。少。游寺觀。觀地獄變相。悚然求出家。遂往瓦棺寺依和禪師。年十七。受具戒。嚴護律儀。通貫經論。行大慈門。繒纊皮革。一無踐服。惟履毳布終其身。周武帝將滅法。靄詣闕上表理訴。面坑上旨。既不見用。乃𢹂其門人入終南山居焉。后又潛遁太一山錫谷中。躬被斬衰。潛闡大乘。多諸撰述。藏巖洞中。悼大法淪廢。謂弟子曰。吾無益世將。事捨身身。一日獨據別巖。令侍者下山。明日當早至。靄乃跏坐盤石。自割身肉。段段佈於石上。引腸掛于松枝。五臟皆外見。筋肉手足頭面。臠析都盡。以刀割心。捧之而卒。時宣政元年七月十六日也。年四十有五。侍人明晨至。猶見合掌捧心。西向跏坐如初。骸無遺血。但白乳滂流。凝于石上。又見手書遺偈。在於石壁。其文云。諸有緣者。在家出家。若男若女。皆悉好住。于佛

【現代漢語翻譯】現代漢語譯本日，（二人）手牽著手在松樹林下，互相看著笑著說：『就在這裡結束（我們的一生）吧。』侍者最初聽到，沒有領悟其中的意思。不到十天，兩人同時生病。周天和三年十一月五日，（兩人）命令（自己）端正地結跏趺坐，面向西方唸佛。眾人都看見佛來接引，（兩人）合掌而去世。眾人中有人夢見天人降臨，幡旗照耀著太陽，又聽見房屋中唱著『善哉』的聲音，奇異的香氣和音樂，聞所未聞。音在當月十七日，也在原來的地方坐著，唸佛而去世。所顯現的祥瑞景象也相同。年齡都是三十八歲。就在樹下，用磚頭砌成墳墓（出自《續高僧傳》）。

靜靄（法師）

靜靄（法師），姓鄭，是滎陽人。年少時，遊歷寺廟道觀，看到地獄變相圖，非常害怕，於是請求出家。便前往瓦棺寺依止和禪師。十七歲時，受了具足戒，守護戒律，通曉經論，奉行大慈悲心。棉、絲、皮革等物，一概不穿用，只穿粗布鞋直到去世。周武帝將要滅佛法時，靜靄（法師）到皇宮上表陳述理由。當面觸犯皇帝的旨意，既然不被採納，於是帶領他的門人進入終南山居住。後來又悄悄地隱遁到太一山的錫谷中，親自穿上斬衰（最重的喪服），秘密地闡揚大乘佛法，寫了很多著作，藏在巖洞中。哀悼佛法淪喪，對弟子們說：『我沒有利益世人，將要捨棄這個身體。』有一天獨自佔據另一塊巖石，讓侍者下山，說明天早點來。靜靄（法師）於是結跏趺坐在盤石上，自己割下身上的肉，一塊塊地放在石頭上，拉出腸子掛在松樹枝上，五臟都露在外面，肌肉、手足、頭面，都割成碎塊。用刀割開自己的心，捧著它而去世。當時是宣政元年七月十六日，年齡四十五歲。侍者第二天早晨來到，仍然看見（靜靄法師）合掌捧著心，面向西方結跏趺坐如初，屍骸沒有留下血跡，只有白色的乳汁流淌，凝結在石頭上。又看見手書的遺偈，寫在石壁上，內容是：『諸位有緣的人，無論在家出家，無論男人女人，都好好地安住于佛（法中）。』

【English Translation】 English version One day, hand in hand beneath the pine trees, they looked at each other and smiled, saying, 'Let this be where we end (our lives).' The attendant, hearing this for the first time, did not understand its meaning. In less than ten days, both fell ill simultaneously. On the fifth day of the eleventh month of the third year of the Zhou Tianhe era, they commanded themselves to sit upright in the lotus position, facing west and reciting the Buddha's name. The assembly all saw the Buddha coming to receive them, and they passed away with their palms together. Some in the assembly dreamed of heavenly beings descending, banners illuminating the sun, and heard voices in the room chanting 'Sadhu!' (Well done!), with strange fragrances and music, the likes of which had never been heard. Yin, on the seventeenth day of that month, also sat in his original place, reciting the Buddha's name and passed away. The auspicious signs that appeared were the same. Both were thirty-eight years old. They were buried beneath the trees, with tombs constructed of bricks (from 'Continued Biographies of Eminent Monks').

Jing'ai (Dharma Master)

Jing'ai (Dharma Master), whose surname was Zheng, was from Xingyang. In his youth, he traveled to temples and monasteries, and upon seeing depictions of the hell realms, he was filled with dread and sought to renounce the world. He went to Waguan Temple and became a disciple of Chan Master He. At the age of seventeen, he received the full monastic precepts, upholding the precepts and mastering the sutras and treatises, practicing great compassion. He never wore or used cotton, silk, or leather, only wearing coarse cloth shoes until his death. When Emperor Wu of the Zhou dynasty was about to destroy the Dharma, Jing'ai (Dharma Master) went to the palace to submit a memorial stating his reasons. He directly offended the emperor's will, and since he was not heeded, he led his disciples into the Zhongnan Mountains to reside. Later, he secretly retreated to Xigu in Mount Taiyi, personally wearing the mourning garments, secretly propagating the Mahayana Dharma, and wrote many works, which he hid in caves. Lamenting the decline of the Dharma, he said to his disciples, 'I have not benefited the world, and I am about to abandon this body.' One day, he occupied another rock alone, and told his attendant to go down the mountain, instructing him to return early the next day. Jing'ai (Dharma Master) then sat in the lotus position on a flat rock, and cut off pieces of his own flesh, placing them on the rock, pulling out his intestines and hanging them on the pine branches, exposing all his internal organs. His muscles, hands, feet, head, and face were all cut into pieces. He cut open his heart with a knife, held it up, and passed away. This was on the sixteenth day of the seventh month of the first year of the Xuanzheng era, at the age of forty-five. When the attendant arrived the next morning, he still saw (Jing'ai Dharma Master) holding his heart with his palms together, facing west in the lotus position as before. There was no blood left on the corpse, only white milky fluid flowing and congealing on the rock. He also saw a handwritten verse left on the stone wall, which read: 'All those with affinity, whether lay or monastic, whether male or female, may you all dwell well in the Buddha (Dharma).'

法中。莫生退轉。若退轉者。即失善利。吾以三因緣。舍此身命。一見身多過。二不能護法。三欲速見佛。偈云。無益之身。惡煩人功。解形窮石。散體巖松。天人修羅。山神樹神。有求道者。觀我捨身。愿令眾生。見我骸骨。煩惱大船。皆為覆沒。愿令眾生。聞我捨命。天耳成就。菩提究竟。愿令眾生。憶念我時。具足念力。多聞總持。此報一罷。四大凋零。泉林逕絕。巖室無聲。普施禽獸。乃至昆蟲。食肉飲血。善根內充。愿我未來。速成善逝。身心自在。要相拔濟。此身不凈。底下屎囊。九孔常流。如漏堤塘。此身可惡。不可瞻觀。薄皮裹血。垢污涂漫。此身臭穢。猶如死狗。六六合成。不從他有。觀此臭身。無常所囚。進退無免。會遇蟻螻。此身難保。有命必輸。狐狼所啖。終成蟲蛆。天人男女。好醜貴賤。死火所燒。暫見如電。死法侵人。怨中之怨。吾以為仇。誓斷根原。此身無樂。毒蛇之篋。四大圍繞。百病交涉。有名苦聚。老病死藪。身心熱惱。多諸過咎。此身無我。以不自在。無實橫計。凡夫所宰。久遠迷惑。妄倒所使。喪失善根。畜生同死。棄捨百千。血乳成海。骨積太山。當來兼倍。未曾為利。虛受勤苦。眾生無益。於法無補。忍痛舍施。功用無邊。誓不退轉。出離四淵。舍此穢形。愿生凈土。

【現代漢語翻譯】現代漢語譯本：在佛法中，不要產生退轉之心。如果退轉，就會失去善的利益。我因為三個因緣，捨棄這個身命：一是看到身體有很多過患，二是不能守護佛法，三是想要快速見到佛。偈語說：『無益的身體，令人厭惡又耗費人力。如同崩解的巖石，散體的巖松。天人、阿修羅、山神、樹神，如果有求道的人，觀察我捨棄身體。愿令眾生，見到我的骸骨，煩惱的大船，都為之覆沒。愿令眾生，聽到我捨棄生命，成就天耳通，最終證得菩提。愿令眾生，憶念我的時候，具足念力，廣聞博學，總持一切法。』這次報盡，四大分解凋零，泉水和樹林斷絕，巖石洞室寂靜無聲。普遍佈施給飛禽走獸，乃至昆蟲，讓它們食肉飲血，善根在它們內心充滿。愿我未來，快速成就善逝（如來），身心自在，能夠互相救拔。這個身體不乾淨，底下是屎尿的袋子，九個孔經常流出不凈之物，像漏水的堤壩。這個身體令人厭惡，不可觀看，薄薄的面板包裹著血液，被污垢塗抹覆蓋。這個身體臭穢，就像死狗一樣，由六六（三十六物）合成，不是從其他地方而來。觀察這個臭穢的身體，被無常所囚禁，進退都無法避免，終將遭遇螞蟻和螻蛄。這個身體難以保全，有生命就必定要輸掉，被狐貍和狼所吞食，最終變成蟲子和蛆。天人、男女，無論美醜貴賤，被死亡之火所焚燒，短暫的顯現就像閃電一樣。死亡的法則侵襲人，是怨恨中最怨恨的。我把它當作仇敵，發誓要斷除它的根源。這個身體沒有快樂，如同毒蛇的箱子，被四大圍繞，各種疾病交相侵擾。只是一個名為『苦』的聚集體，是衰老、疾病和死亡的巢穴。身心充滿熱惱，有很多過失和罪過。這個身體沒有『我』，因為它不自在，沒有真實卻橫加計較，被凡夫所支配。長久以來迷惑顛倒，被虛妄所驅使，喪失了善根，和畜生一樣死去。丟棄了百千個身體，血和乳汁彙集成大海，骨頭堆積成太山。當來所捨棄的身體會更加多，卻從未從中獲得利益，白白地承受勤勞和辛苦。對眾生沒有益處，對佛法沒有補益。忍受痛苦而行佈施，功用無邊無際。發誓不退轉，出離四種深淵（欲流、有流、見流、無明流）。捨棄這個污穢的形體，愿往生清凈的佛土。

【English Translation】 English version: In the Dharma, do not give rise to thoughts of regression. If you regress, you will lose the benefits of goodness. I abandon this body and life for three reasons: first, I see many faults in the body; second, I cannot protect the Dharma; and third, I wish to see the Buddha quickly. A verse says: 'A useless body, hateful and wasteful of effort. Like crumbling rocks, scattered pine trees on cliffs. Gods, humans, asuras, mountain spirits, tree spirits, if there are those seeking the Way, observe my abandonment of this body. May it cause sentient beings, upon seeing my bones, to have their great ships of affliction overturned. May it cause sentient beings, upon hearing of my abandonment of life, to attain divine hearing and ultimately realize Bodhi.' May it cause sentient beings, when they remember me, to be endowed with mindfulness, vast learning, and the ability to uphold all Dharmas.' When this retribution ends, the four elements will decompose and wither, springs and forests will cease, and rocky caves will be silent. I universally give to birds and beasts, even insects, allowing them to eat my flesh and drink my blood, so that goodness may fill their hearts. May I, in the future, quickly become a Sugata (Tathagata), with body and mind free, able to mutually liberate. This body is unclean, a bag of excrement and urine, with nine orifices constantly flowing with impurities, like a leaking dam. This body is repulsive, not to be looked upon, thin skin wrapped in blood, smeared with filth. This body is foul-smelling, like a dead dog, composed of the six sixes (thirty-six substances), not coming from elsewhere. Observe this foul body, imprisoned by impermanence, unable to avoid advance or retreat, destined to encounter ants and termites. This body is difficult to preserve; if there is life, it must be lost, eaten by foxes and wolves, ultimately becoming worms and maggots. Gods, humans, men and women, whether beautiful or ugly, noble or base, burned by the fire of death, appearing briefly like lightning. The law of death invades people, it is the most hateful of hatreds. I regard it as an enemy, vowing to cut off its root. This body has no joy, like a box of poisonous snakes, surrounded by the four elements, with various diseases intermingling. It is merely a collection named 'suffering,' a nest of old age, sickness, and death. Body and mind are filled with heat and vexation, with many faults and transgressions. This body has no 'self,' because it is not free, without reality yet arrogantly calculating, controlled by ordinary people. For a long time, deluded and inverted, driven by falsehood, losing the roots of goodness, dying like animals. Discarding hundreds of thousands of bodies, blood and milk have gathered into an ocean, bones piled up into a great mountain. The bodies to be discarded in the future will be even more numerous, yet never have I gained benefit from them, vainly enduring labor and hardship. It is of no benefit to sentient beings, no supplement to the Dharma. Enduring pain and giving alms, the merit is boundless. I vow not to regress, to escape the four abysses (the floods of desire, existence, views, and ignorance). Abandoning this filthy form, I vow to be reborn in a pure Buddha-land.

一念華開。彌陀佛所。速見十方。諸佛賢聖。長辭三塗。正道決定。報得五通。自在飛行。寶樹餐法。證大無生。法身自在。不斷三有。殄除魔道。護法為首。十地滿足。神化無方。德備四勝。號稱法王。愿舍此身已。早令身自在。法身自在已。在在諸趣中。隨有利益處。護法救眾生。又復業應盡。有為法皆然。三界皆無常。時來不自在。他殺及自死。終歸如是處。智者所不樂。應當如是思。眾緣既運湊。業盡於今日(續高僧傳)。

慧敬

慧敬。南海人。少遊學荊楚。博通經論。常以福業為務。所至輒興立塔像。后還鄉。復修理云岑永安諸寺。志操嚴明。精於戒律。被敕為僧主。訓領有功。凡興福業。皆迴向西方。臨終之日。室有奇香。經久乃歇(高僧傳)。

曇延

曇延。姓王。蒲州桑泉人。年十六出家。遊歷講肆。深悟法要。著涅槃大疏。既成。卷軸放光徹夜。塔中舍利又放異光。魏相宇文泰為立寺京西。名曰云居。周建德中。授為僧統。隋開皇初。敕主延興寺。八年八月十三日終。年七十三。延恒以西方為正觀。語默之際。注想不移。若在深定。遺命以身骨肉。施諸禽獸。示寂時。寺側有任金寶者。云見空中幡蓋。列于延前。兩行而引。從延興寺達于山西(續高僧傳)。

道

【現代漢語翻譯】現代漢語譯本一念之間，如蓮花盛開。往生阿彌陀佛（Amitabha，西方極樂世界的教主）的凈土。迅速見到十方世界的所有佛和賢聖。永遠脫離地獄、餓鬼、畜生三惡道。在正道上得到堅定的信念。獲得天眼通、天耳通、天足通、他心通、宿命通五種神通，能夠自在飛行。在寶樹下享用佛法，證得不生不滅的境界。獲得法身，自在無礙。不再受困于欲界、色界、無色界這三界。消滅一切邪魔外道。以護持佛法為首要任務。圓滿十地菩薩的修行。擁有不可思議的神通變化。具備四種殊勝的功德，被稱為法王。愿我捨棄此身之後，早日獲得身自在。獲得法身自在之後，在一切輪迴的境界中，隨處利益眾生，護持佛法，救度眾生。而且我的業力也應該盡了，一切有為法都是如此。三界一切都是無常的。時機到來時，一切都不由自主。無論是被他人殺害還是自己死亡，最終都歸於同樣的結局。有智慧的人不會貪戀這些。應當這樣思考。各種因緣已經聚合，我的業力就在今天結束。（出自《續高僧傳》）

慧敬

慧敬，南海人。年輕時在荊楚一帶遊學，廣泛通曉經書和論典。常常以修福業為己任。所到之處就興建佛塔和佛像。後來返回家鄉，又修繕了云岑寺、永安寺等寺廟。志向和操守嚴謹光明，精通戒律。被朝廷敕封為僧主，訓導僧眾很有成效。凡是興辦福業，都回向西方極樂世界。臨終的時候，房間里有奇異的香味，很久才消散。（出自《高僧傳》）

曇延

曇延，姓王，蒲州桑泉人。十六歲出家。遊歷各地講經說法的地方，深刻領悟佛法的精要。撰寫了《涅槃大疏》。書寫完成後，書卷軸放出光芒，照亮整個夜晚。塔中的舍利也放出奇異的光芒。北周丞相宇文泰為他在京城西邊建立了寺廟，名叫云居寺。北周建德年間，被授予僧統的職位。隋朝開皇初年，被敕令主持延興寺。開皇八年八月十三日去世，享年七十三歲。曇延一直以西方凈土為正觀。無論說話還是沉默，都專注于觀想西方凈土，如同處於深度禪定之中。臨終遺囑將自己的身骨血肉施捨給各種禽獸。去世的時候，寺廟旁邊有個叫任金寶的人，說看見空中佈滿幡蓋，排列在曇延面前，兩行隊伍引導著他，從延興寺到達山西。（出自《續高僧傳》）

道

【English Translation】 English version In a single thought, a lotus flower blooms. Rebirth in the Pure Land of Amitabha (the lord of the Western Paradise). Swiftly see all the Buddhas and sages of the ten directions. Forever depart from the three evil paths of hell, hungry ghosts, and animals. Obtain firm faith in the right path. Attain the five supernatural powers of the divine eye, divine ear, divine foot, knowledge of others' minds, and knowledge of past lives, enabling free flight. Partake of the Dharma under the jeweled trees, realizing the state of non-birth and non-death. Obtain the Dharma body, free and unhindered. No longer be trapped in the three realms of desire, form, and formlessness. Eradicate all demonic paths. Take upholding the Dharma as the primary task. Fulfill the practice of the ten Bhumis (stages of a Bodhisattva). Possess inconceivable supernatural transformations. Be equipped with the four superior virtues, and be called a Dharma King. May I, after abandoning this body, quickly attain freedom of body. Having attained freedom of the Dharma body, in all realms of reincarnation, wherever there is benefit, protect the Dharma and save sentient beings. Moreover, my karma should also be exhausted, as is the case with all conditioned phenomena. All in the three realms are impermanent. When the time comes, everything is beyond control. Whether killed by others or dying by oneself, the end is the same. The wise do not delight in these things. One should think in this way. All conditions have gathered, and my karma ends today. (From 'Further Biographies of Eminent Monks')

Huijing

Huijing, a native of the South Sea. In his youth, he traveled and studied in Jingchu, widely versed in scriptures and treatises. He always took the cultivation of meritorious deeds as his duty. Wherever he went, he erected pagodas and statues. Later, he returned to his hometown and repaired Yun Cen Temple, Yong'an Temple, and other temples. His aspirations and conduct were strict and bright, and he was proficient in the precepts. He was ordered by the imperial court to be the Sangha chief, and his training of monks was very effective. All the meritorious deeds he performed were dedicated to the Western Pure Land. On the day of his death, there was a strange fragrance in the room, which lasted for a long time before dissipating. (From 'Biographies of Eminent Monks')

Tanyan

Tanyan, surnamed Wang, was a native of Sangquan in Puzhou. He left home at the age of sixteen. He traveled to various places where scriptures were lectured, deeply understanding the essence of the Dharma. He wrote the 'Great Commentary on the Nirvana Sutra'. After it was completed, the scrolls emitted light, illuminating the entire night. The relics in the pagoda also emitted strange light. Yuwen Tai, the Prime Minister of the Northern Zhou Dynasty, built a temple for him west of the capital, named Yunju Temple. During the Jian'de period of the Northern Zhou Dynasty, he was granted the position of Sangha chief. At the beginning of the Kaihuang period of the Sui Dynasty, he was ordered to preside over Yanxing Temple. He passed away on the thirteenth day of the eighth month of the eighth year of Kaihuang, at the age of seventy-three. Tanyan always regarded the Western Pure Land as the correct contemplation. Whether speaking or silent, he focused on contemplating the Western Pure Land, as if in deep Samadhi. In his will, he instructed that his body, bones, and flesh be given to various birds and beasts. At the time of his passing, a man named Ren Jinbao, who lived next to the temple, said that he saw banners and canopies filling the air, arranged in front of Tanyan, with two rows leading him from Yanxing Temple to Shanxi. (From 'Further Biographies of Eminent Monks')

Dao

喻

道喻。不詳其所出。居開覺寺。念阿彌陀佛。造栴檀像。長僅三寸。後於定中見佛。謂曰。汝造我像。何太小邪。曰。心大即大。心小即小。言訖。遂見佛身遍滿虛空。佛告曰。汝當澡浴。明星出時。我來迎汝。至時見佛來迎。光明滿室。乃寂。時開皇八年也(凈土文)。

智舜

智舜。不詳其所出。入廬山。踵遠師凈業。大業初。講觀經畢。即示疾。見鸚鵡孔雀。唸佛法僧。出微妙音。告弟子曰。吾今日往生矣。遂化去(佛祖統紀)。

登法師

登法師。不詳其所出。講涅槃經于并州興國寺。來聽經者。普勸唸佛往生。開皇十二年卒。臨終。異香滿室。及殯。香云遍諸聚落(往生集)。

智顗

智顗。字德安。姓陳。穎川人。母孕時。夢煙五采。縈繞懷抱。及誕。室內光明洞然。眼有重瞳。臥必合掌。坐必面西。少長。見像即禮。逢僧必敬。年十八。投湘州果愿寺法緒出家。誦法華經。兼通律藏。性樂禪悅。詣光州大蘇山禮慧思禪師。思一見曰。昔日靈山同聽法華。宿緣所追。今復來矣。即示以普賢道場。為說四安樂行。顗乃於此山修法華三昧。始經三夕。誦至藥王品。是真精進。是名真法供養如來。身心豁然。寂而入定。照了法華。達諸法相。陳光大元年。初至

【現代漢語翻譯】現代漢語譯本喻

道喻（僧人法號）。不詳其出身來歷。居住在開覺寺。一心念誦阿彌陀佛（西方極樂世界的教主）。他製造了一尊栴檀木的佛像，僅有三寸長。後來在禪定中見到佛，佛對他說：『你造我的像，為何如此之小？』道喻回答說：『心大，像就大；心小，像就小。』說完，就看見佛身遍滿整個虛空。佛告訴他：『你應當沐浴，當啟明星出現時，我來迎接你。』到時，道喻看見佛來迎接他，光明充滿整個房間，於是圓寂。時間是開皇八年（凈土文）。

智舜

智舜（僧人法號）。不詳其出身來歷。進入廬山，傚法慧遠（東晉高僧，凈土宗初祖）大師修習凈業。大業初年，講完《觀經》（《觀無量壽經》的簡稱）后，就示現生病。他看見鸚鵡、孔雀唸誦佛、法、僧（佛教三寶），發出微妙的聲音。他告訴弟子們說：『我今天就要往生了。』於是圓寂（《佛祖統紀》）。

登法師

登法師（僧人法號）。不詳其出身來歷。在并州興國寺講解《涅槃經》（大乘佛教的重要經典）。他普遍勸前來聽經的人唸佛求往生。開皇十二年去世。臨終時，奇異的香味充滿整個房間。在入殮時，香云遍佈各個村落（《往生集》）。

智顗

智顗（僧人法號），字德安，姓陳，是穎川人。他的母親懷孕時，夢見五彩的煙，縈繞在懷抱中。等到他出生時，室內光明透亮。他的眼睛有雙重瞳仁，睡覺時必定合掌，坐著時必定面向西方。年少長大后，見到佛像就禮拜，遇到僧人必定恭敬。十八歲時，投奔湘州果愿寺的法緒出家。誦讀《法華經》（《妙法蓮華經》的簡稱），兼通律藏。他天性喜愛禪定帶來的喜悅，前往光州大蘇山拜見慧思禪師。慧思禪師一見到他就說：『昔日在靈山一同聽聞《法華經》，宿世的因緣追逐，如今又來了。』於是向他展示普賢道場，為他講解四安樂行。智顗就在這座山中修習法華三昧。剛過了三個晚上，誦讀到《藥王品》中的『是真精進，是名真法供養如來』時，身心豁然開朗，寂靜而入定，照見了《法華經》的真諦，通達了諸法的實相。陳光大元年，他初次來到

【English Translation】 English version Yu

Dao Yu (Dharma name of a monk). His origins are unknown. He resided in Kaijue Temple. He single-mindedly recited Amitabha Buddha (the principal Buddha in Pure Land Buddhism). He made a sandalwood statue of the Buddha, only three inches tall. Later, in meditation, he saw the Buddha, who said to him, 'Why did you make my statue so small?' Dao Yu replied, 'If the heart is large, the statue is large; if the heart is small, the statue is small.' After saying this, he saw the Buddha's body filling the entire void. The Buddha told him, 'You should bathe, and when the morning star appears, I will come to welcome you.' When the time came, Dao Yu saw the Buddha coming to welcome him, and the room was filled with light. Then he passed away peacefully. The time was the eighth year of the Kaihuang era (Pure Land Writings).

Zhi Shun

Zhi Shun (Dharma name of a monk). His origins are unknown. He entered Mount Lu, following Master Huiyuan's (a prominent monk of the Eastern Jin Dynasty and the founder of the Pure Land School) practice of Pure Land cultivation. In the early years of the Daye era, after finishing lecturing on the Visualization Sutra (short for the Sutra of Visualization of the Buddha of Immeasurable Life), he manifested illness. He saw parrots and peacocks reciting the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), emitting subtle and wonderful sounds. He told his disciples, 'I am going to be reborn in the Pure Land today.' Then he passed away peacefully (General Records of the Buddhas and Patriarchs).

Deng Dharma Master

Deng Dharma Master (Dharma name of a monk). His origins are unknown. He lectured on the Nirvana Sutra (an important scripture in Mahayana Buddhism) at Xingguo Temple in Bingzhou. He universally encouraged those who came to listen to the sutra to recite the Buddha's name and seek rebirth in the Pure Land. He passed away in the twelfth year of the Kaihuang era. At the time of his death, a strange fragrance filled the room. During the encoffining, fragrant clouds covered various villages (Collection on Rebirth).

Zhiyi

Zhiyi (Dharma name of a monk), styled De'an, surname Chen, was a native of Yingchuan. When his mother was pregnant, she dreamed of five-colored smoke coiling around her embrace. When he was born, the room was filled with bright light. His eyes had double pupils, and he always folded his palms when sleeping and faced west when sitting. As he grew up, he would bow to Buddha statues whenever he saw them and show respect to monks whenever he met them. At the age of eighteen, he joined the Sangha at Guoyuan Temple in Xiangzhou under Faxu. He recited the Lotus Sutra (short for the Wonderful Dharma Lotus Flower Sutra) and was also well-versed in the Vinaya Pitaka. He was naturally fond of the joy of meditation and went to Mount Dasu in Guangzhou to pay respects to Chan Master Huisi. As soon as Huisi saw him, he said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak. Due to past karmic connections, you have come again.' Then he showed him the Samantabhadra Bodhimanda and explained the Four Peaceful Practices to him. Zhiyi then practiced the Lotus Samadhi on this mountain. After just three nights, when reciting the 'Truly diligent, this is called truly offering to the Tathagata' in the Medicine King Chapter, his body and mind suddenly opened up, and he entered samadhi in stillness, illuminating the true meaning of the Lotus Sutra and understanding the true nature of all dharmas. In the first year of the Guangda era of the Chen dynasty, he first arrived at

金陵。居瓦官寺。創宏禪法。太建七年。往臨海天臺山。結庵于北峰居焉。未幾。奉詔入金陵。陳亡。去之廬山。又周遊荊揚間。隋開皇十四年。歸天臺。前後造寺三十六所。佛像八十萬軀。親度僧一萬四千人。贖魚[竺-二+(一/(尸@邑))]溪梁六十餘所。作放生池。表聞于朝。嚴禁采捕。龍天致敬。道俗向化。法教於斯大盛。晉王廣從受菩薩戒。奉以名曰智者。嘗著凈土十疑論。其末篇示欣厭二義曰。欲決定生西方者。具二種行。定得生彼。一厭離行。二欣願行。厭離行者。凡夫無始以來。為五欲纏縛。輪迴六道。備受眾苦。不起心厭離五欲。未有出期。為此常觀此身。膿血屎尿。一切惡露。不凈臭穢。涅槃經云。如是身城。愚癡羅剎。止住其中。誰有智者。當樂此身。又經云。此身眾苦所集。一切皆不凈。扼縛癰瘡等。根本無義利。至諸天身。皆亦如是。行者若行若坐。若睡若覺。常觀此身。唯苦無樂。深生厭離。縱妻房不能頓斷。漸漸生厭。作七種不凈觀。一觀此淫慾身。從貪愛煩惱生。是種子不凈。二父母赤白和合。是受生不凈。三住母胎藏。是住處不凈。四在胎唯食母血。是食啖不凈。五十月滿足。從產門出。是初生不凈。六薄皮覆上。其內膿血遍一切處。是舉體不凈。七死後䏺脹爛壞。是究竟不

【現代漢語翻譯】金陵（Jinling，今南京）。居住在瓦官寺。開創宏大的禪宗法門。太建七年（公元575年），前往臨海的天臺山。在北峰結廬而居。不久，奉詔回到金陵。陳朝滅亡后，前往廬山。又在荊州、揚州一帶遊歷。隋朝開皇十四年（公元594年），回到天臺山。前後建造寺廟三十六所，佛像八十萬尊，親自度化的僧人有一萬四千人。贖回魚[竺-二+(一/(尸@邑))]溪的魚梁六十多處，作為放生池。上表朝廷，嚴格禁止捕撈。龍天護法致以敬意，道俗百姓歸心向化。佛法教義因此而大為興盛。晉王廣（後來的隋煬帝）跟隨他受菩薩戒，尊奉他為『智者』。曾經撰寫《凈土十疑論》。其末篇闡述欣（歡喜）厭（厭離）二義說：『想要決定往生西方極樂世界的人，具備兩種修行，必定能夠往生。一是厭離行，二是欣願行。厭離行是指，凡夫從無始以來，被五欲（財、色、名、食、睡）纏縛，在六道（天、人、阿修羅、地獄、餓鬼、畜生）中輪迴，備受各種痛苦。如果不生起厭離五欲之心，就沒有脫離輪迴的期限。為此，常常觀察這個身體，充滿膿血屎尿，一切污穢之物，不乾淨且臭穢。《涅槃經》說：『這樣的身城，愚癡的羅剎（惡鬼）居住在其中，哪個有智慧的人，會貪戀這個身體呢？』又經中說：『這個身體是眾苦聚集之處，一切都不乾淨，如同被扼住的癰瘡等，根本沒有意義和利益。』乃至諸天之身，也都是如此。修行者無論是行走、坐著、睡覺、醒來，常常觀察這個身體，只有痛苦沒有快樂，深深地生起厭離之心。即使對於妻子房事不能立刻斷除，也要漸漸地生起厭惡之心，修習七種不凈觀。一是觀察這個淫慾之身，從貪愛煩惱產生，是種子不凈。二是父母的赤白二精和合，是受生不凈。三是住在母親的胎藏中，是住處不凈。四是在胎中只吃母親的血，是食啖不凈。五是十個月滿足，從產門出來，是初生不凈。六是薄皮覆蓋在上面，其內部膿血遍佈一切地方，是舉體不凈。七是死後腫脹腐爛，是究竟不凈。』

【English Translation】 Jinling (present-day Nanjing). He resided at Waguan Temple, where he initiated and propagated the profound teachings of Chan Buddhism. In the seventh year of the Taijian era (575 AD), he went to Mount Tiantai in Linhai, where he built a hermitage on the North Peak. Not long after, he was summoned back to Jinling by imperial decree. After the fall of the Chen dynasty, he departed for Mount Lu. He also traveled extensively in the Jing and Yang regions. In the fourteenth year of the Kaihuang era of the Sui dynasty (594 AD), he returned to Mount Tiantai. He constructed thirty-six temples, created eight hundred thousand Buddha statues, and personally ordained fourteen thousand monks. He redeemed over sixty fish weirs in the Yu[竺-二+(一/(尸@邑))]xi stream, turning them into release ponds. He submitted a memorial to the court, strictly prohibiting fishing. Dragons and deities paid their respects, and both Daoists and laypeople turned to him for guidance. The teachings of the Dharma flourished greatly as a result. Prince Guang of Jin (later Emperor Yang of Sui) received the Bodhisattva precepts from him and honored him with the title 'Zhi Zhe' (the Wise One). He once wrote the 'Ten Doubts about Pure Land'. The final chapter explains the two meanings of 'joy' (欣, xin) and 'aversion' (厭, yan), saying: 'Those who wish to be reborn in the Western Pure Land must cultivate two practices to ensure their rebirth there. The first is the practice of aversion, and the second is the practice of joyful aspiration. The practice of aversion refers to the fact that ordinary beings, from beginningless time, have been bound by the five desires (wealth, sex, fame, food, and sleep), and have been reborn in the six realms (devas, humans, asuras, hell-beings, hungry ghosts, and animals), enduring all kinds of suffering. If they do not generate a mind of aversion to the five desires, there will be no end to their cycle of rebirth. Therefore, they should constantly contemplate this body, which is full of pus, blood, excrement, and urine, all kinds of filth, unclean and foul. The Nirvana Sutra says: 'Such a body-city is inhabited by foolish rakshasas (evil spirits). Who among the wise would delight in this body?' The sutra also says: 'This body is a collection of all sufferings, everything is impure, like a constricted boil, fundamentally without meaning or benefit.' Even the bodies of the devas are like this. Practitioners, whether walking, sitting, sleeping, or awake, should constantly contemplate this body, which has only suffering and no joy, and deeply generate a mind of aversion. Even if they cannot immediately cut off sexual relations with their wives, they should gradually generate aversion and cultivate the seven contemplations of impurity. First, contemplate this lustful body, which arises from craving and affliction, as being impure in its seed. Second, the union of the red and white essences of the parents is impure in its conception. Third, dwelling in the mother's womb is impure in its dwelling place. Fourth, eating only the mother's blood in the womb is impure in its nourishment. Fifth, after ten months, emerging from the birth canal is impure in its initial birth. Sixth, the thin skin covering the body, with pus and blood pervading everywhere within, is impure in its entirety. Seventh, after death, swelling and rotting is ultimately impure.'

凈。觀身既爾。觀人亦然。所愛境界男女身等。深生厭離。常觀不凈。能如此觀者。淫慾煩惱。漸漸減少。又發願。愿我永離三界雜食臭穢膿血不凈耽荒五欲男女等身。愿得凈土法性生身。此為厭離行。欣願行復二種。一先明求往生之意。二觀彼凈土莊嚴等事。欣心願求。明往生意者。所以求生凈土。為欲救拔一切眾生苦。即是思忖。我今無力。若在惡世。煩惱境強。自為業縛。淪溺三塗。動經劫數。如是輪輪。無始來未曾休歇。何時得救苦眾生。為此求生凈土。親近諸佛。若證無生忍。方能于惡世救苦眾生。故往生論。發菩提心者。正是愿作佛心。愿作佛心。則是度眾生心。度生心。則是攝眾生生佛國心。又愿生凈土。須具二行。一須遠離三種障菩提門法。二須得三種順菩提門法。何為遠離三種障菩提法。一依智慧門。不求自樂。遠離我心貪著自身故。二依慈悲門。㧞一切眾生苦。遠離無安眾生心故。三依方便門。憐憫一切眾生。欲與其樂。遠離恭敬供養自身心故。若能遠離三種菩提障。則得三種順菩提法。一無染清凈心。不為自身求諸樂故。菩提是無染清凈處。若為自身求樂。即染身心。障菩提門。故無染清凈心。是順菩提門。二安清凈心。為㧞眾生苦故。菩提是安隱一切眾生清凈處。若不作心拔一切眾生。令離

【現代漢語翻譯】現代漢語譯本凈。觀察自身如此，觀察他人也是如此。對於所愛的境界，如男女之身等，要深深地生起厭離之心，經常觀想其不凈。能夠如此觀想的人，淫慾煩惱就會漸漸減少。並且發願，愿我永遠脫離三界雜食、臭穢膿血不凈、耽於五欲的男女之身，愿能得到凈土法性之身。這稱為厭離行。欣願行又有兩種。一是先明確求往生的意願，二是觀想彼凈土的莊嚴等事，以歡欣之心願求往生。明確往生意願是指，之所以求生凈土，是爲了救拔一切眾生的苦難。也就是思忖，我現在力量不足，如果在惡世，煩惱境界強盛，自身被業力束縛，沉溺於三惡道，動輒經歷無數劫。這樣輪迴不休，從無始以來從未停止。何時才能救度受苦的眾生？因此求生凈土，親近諸佛。如果證得無生法忍，才能在惡世救度受苦的眾生。所以《往生論》說，發菩提心，正是愿作佛的心。愿作佛的心，就是度眾生的心。度眾生的心，就是攝受眾生往生佛國的心。又愿生凈土，必須具備兩種修行。一是必須遠離三種障礙菩提之門的方法，二是必須得到三種順應菩提之門的方法。什麼是遠離三種障礙菩提之法？一是依靠智慧之門，不求自身安樂，遠離我執，貪著自身之故。二是依靠慈悲之門，拔除一切眾生的痛苦，遠離不願安頓眾生的心之故。三是依靠方便之門，憐憫一切眾生，想要給予他們快樂，遠離恭敬供養自身的心之故。如果能夠遠離三種菩提的障礙，就能得到三種順應菩提之法。一是無染清凈心，不為自身求取諸樂之故。菩提是無染清凈之處，如果為自身求樂，就會染污身心，障礙菩提之門。所以無染清凈心，是順應菩提之門。二是安穩清凈心，爲了拔除眾生痛苦之故。菩提是安穩一切眾生清凈之處，如果不發心拔除一切眾生，令其脫離

【English Translation】 English version Pure. Observe the body in this way, and observe others in the same way. Towards the objects of affection, such as the bodies of men and women, deeply generate a sense of revulsion, and constantly contemplate their impurity. Those who can contemplate in this way will gradually reduce their afflictions of lust. And make a vow, wishing to be forever free from the bodies of men and women in the three realms that are filled with impure food, foul and putrid pus and blood, and addicted to the five desires, wishing to attain the Dharma-nature body of the Pure Land. This is called the practice of aversion. The practice of joyful aspiration also has two aspects. First, clearly state the intention to seek rebirth [in the Pure Land]. Second, contemplate the adornments and other aspects of that Pure Land, and aspire to be reborn there with a joyful heart. Clarifying the intention for rebirth means that the reason for seeking rebirth in the Pure Land is to rescue all sentient beings from suffering. That is, to contemplate that I am now powerless, and if I were in the evil world, the realm of afflictions would be strong, and I would be bound by karma, sinking into the three evil paths, passing through countless eons. Reincarnating in this way, without end, has never ceased since beginningless time. When will I be able to save suffering sentient beings? Therefore, I seek rebirth in the Pure Land to be close to all Buddhas. If I attain the forbearance of non-origination, then I can save suffering sentient beings in the evil world. Therefore, the Treatise on Rebirth states that generating the Bodhi-mind is precisely the mind of wishing to become a Buddha. The mind of wishing to become a Buddha is the mind of liberating sentient beings. The mind of liberating sentient beings is the mind of gathering sentient beings to be born in the Buddha-land. Furthermore, to wish to be born in the Pure Land, one must possess two practices. First, one must stay away from the three kinds of methods that obstruct the Bodhi-gate. Second, one must obtain the three kinds of methods that accord with the Bodhi-gate. What are the three kinds of methods that obstruct Bodhi? First, relying on the gate of wisdom, not seeking self-pleasure, staying away from the ego and attachment to oneself. Second, relying on the gate of compassion, removing the suffering of all sentient beings, staying away from the mind that does not bring peace to sentient beings. Third, relying on the gate of skillful means, having compassion for all sentient beings, wanting to give them happiness, staying away from the mind of respecting and making offerings to oneself. If one can stay away from the three kinds of obstructions to Bodhi, then one can obtain the three kinds of methods that accord with Bodhi. First, a pure mind without defilement, not seeking pleasures for oneself. Bodhi is a pure place without defilement. If one seeks pleasure for oneself, one will defile one's body and mind, obstructing the Bodhi-gate. Therefore, a pure mind without defilement is in accordance with the Bodhi-gate. Second, a peaceful and pure mind, for the sake of removing the suffering of sentient beings. Bodhi is a peaceful and pure place for all sentient beings. If one does not make the mind to remove all sentient beings, causing them to be free from

生死苦。即違菩提門。故安清凈心。是順菩提門。三樂清凈心。欲令一切眾生證大菩提涅槃故。菩提涅槃。是畢竟常樂處。若不作心令一切眾生得畢竟常樂。即遮菩提門。故樂清凈心。是順菩提門。此菩提因何而得。要因生凈土。常不離佛。得無生忍已。于生死國中。救苦眾生。悲智內融。定而常用。自在無礙。即菩提心。此是愿生之意。二欣心願求者。希心起想。緣彌陀佛。若法身若報身等。金色光明八萬四千相。一一相八萬四千好。一一好放八萬四千光明。常照法界。攝取唸佛眾生。又觀彼土七寶莊嚴妙樂等。備如無量壽經十六觀經等。常行唸佛三昧。及施戒修等一切善行。悉以回施眾生。同生彼國。決定得生。此欣愿門也。顗化緣既畢。往剡東石城寺。謂弟子曰。吾當卒於此矣。命施床東壁。面向西方。專稱阿彌陀佛。波若觀音。又合多然香火。唱無量壽佛經。及觀經題竟。贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔者。尚得往生。況戒慧熏修。聖行道力。功不唐捐矣。弟子請云。未審大師證入何位。沒此何生。顗曰。吾不領眾。必凈六根。損己利人。但登五品。吾諸師友。今從觀音勢至。皆來迎我。言訖端坐。如入三昧。年六十七。時開皇十七年十一月二十四日也。天鄉寺釋慧延

【現代漢語翻譯】現代漢語譯本生死之苦，是違背菩提之門（通往覺悟的道路）。所以安住清凈之心，就是順應菩提之門。以喜樂清凈之心，希望一切眾生證得大菩提涅槃的境界。菩提涅槃，是究竟常樂的境界。如果不發願令一切眾生得到究竟常樂，就是遮蔽菩提之門。所以喜樂清凈之心，是順應菩提之門。這菩提之心因何而得？需要依靠往生凈土，常不離佛，得到無生法忍之後，在生死輪迴的世界中，救度受苦的眾生。悲心和智慧在內心融合，在禪定中常用，自在無礙，這就是菩提心。這是發願往生的意義。第二是欣喜發願。以欣喜之心，發起意念，觀想阿彌陀佛（西方極樂世界的教主），無論是法身佛還是報身佛，都具有金色光明和八萬四千種相好。每一種相好又放出八萬四千種光明，常照法界，攝取唸佛的眾生。又觀想西方極樂世界七寶莊嚴的妙樂等等，詳細情況可以參考《無量壽經》和《十六觀經》等經典。常常修持唸佛三昧，以及佈施、持戒、修行等一切善行，都回向給眾生，共同往生西方極樂世界，必定能夠往生。這就是欣愿之門。智顗（隋代天臺宗的實際創始人）的教化因緣已經完畢，前往剡縣東面的石城寺，對弟子們說：『我將在這裡圓寂。』於是命弟子將床安置在東墻邊，面向西方，專心稱念阿彌陀佛、觀世音菩薩。又點燃許多香火，唱誦《無量壽佛經》和《觀經》的題目完畢，讚歎說：『阿彌陀佛的四十八大愿，莊嚴了西方凈土。華池寶樹，容易前往卻沒有多少人去。即使是面臨地獄火車的景象，只要一念改悔，尚且可以往生，更何況是戒律和智慧熏修，聖賢的修行道力，功德不會白費啊！』弟子請問說：『不知道大師證入了什麼果位，往生到哪裡？』智顗回答說：『我沒有領導大眾，必定能夠清凈六根。雖然損己利人，但只能登上五品位。我的各位師友，現在跟隨著觀世音菩薩、大勢至菩薩，都來迎接我了。』說完就端坐，如同進入禪定。享年六十七歲，時間是開皇十七年十一月二十四日。天鄉寺的釋慧延記錄。

【English Translation】 English version The suffering of birth and death is contrary to the Bodhi gate (the path to enlightenment). Therefore, abiding in a pure mind is in accordance with the Bodhi gate. With a joyful and pure mind, one desires that all sentient beings attain the state of Great Bodhi Nirvana. Bodhi Nirvana is the ultimate state of eternal bliss. If one does not vow to enable all sentient beings to attain ultimate and eternal bliss, one is obstructing the Bodhi gate. Therefore, a joyful and pure mind is in accordance with the Bodhi gate. How is this Bodhi mind attained? It requires relying on rebirth in the Pure Land, constantly being inseparable from the Buddha, and after obtaining the 'no-birth forbearance' (Wu Sheng Fa Ren), saving suffering sentient beings in the world of birth and death. Compassion and wisdom merge internally, constantly used in meditation, freely and without obstruction, this is the Bodhi mind. This is the meaning of vowing to be reborn. Secondly, is joyful aspiration. With a joyful mind, generate thoughts, visualizing Amitabha Buddha (the lord of the Western Pure Land), whether it is the Dharmakaya Buddha or the Sambhogakaya Buddha, both possess golden light and eighty-four thousand characteristics. Each characteristic emits eighty-four thousand lights, constantly illuminating the Dharma realm, embracing sentient beings who recite the Buddha's name. Also, contemplate the wonderful joys of the seven-jeweled adornments of the Western Pure Land, etc., details can be found in the 'Infinite Life Sutra' and the 'Sixteen Contemplations Sutra' and other scriptures. Constantly practice the Samadhi of Buddha Recitation, as well as all good deeds such as giving, upholding precepts, and cultivation, all dedicated to sentient beings, to be reborn together in the Western Pure Land, and one will definitely be reborn. This is the gate of joyful aspiration. Zhiyi (the de facto founder of the Tiantai school in the Sui Dynasty), having completed his teaching karmic affinity, went to Shicheng Temple in eastern Yan County, and said to his disciples: 'I will pass away here.' So he ordered his disciples to place the bed against the east wall, facing west, and wholeheartedly recite Amitabha Buddha, Avalokiteshvara Bodhisattva. He also lit many incense sticks, and after chanting the titles of the 'Infinite Life Sutra' and the 'Contemplation Sutra', he praised: 'Amitabha Buddha's forty-eight great vows adorn the Western Pure Land. The jeweled lotus ponds and treasure trees are easy to reach, but few people go. Even in the face of the fiery chariots of hell, with a single thought of repentance, one can still be reborn, let alone those who have cultivated through precepts and wisdom, the power of the holy path, their merits will not be in vain!' The disciples asked: 'We do not know what state the master has attained, and where will you be reborn?' Zhiyi replied: 'I have not led the masses, and I will surely purify the six senses. Although I have harmed myself to benefit others, I can only ascend to the fifth rank. My teachers and friends, now following Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, have all come to welcome me.' After saying this, he sat upright, as if entering Samadhi. He was sixty-seven years old, on the twenty-fourth day of the eleventh month of the seventeenth year of the Kaihuang era. Recorded by Shi Huiyan of Tianxiang Temple.

。聞顗遷化。感咽無已。欲知顗生處。因寫法華經以求冥示。夜夢顗從觀音西來。顧謂曰。疑心遣否。其外靈異數著類如此(續高僧傳佛祖統紀十疑論)。

慧成

慧成。姓段。澧陽人。初受業於十住寺。后聞南嶽思禪師闡化之盛。即往依之。開眼坐禪。夜以達旦。南嶽令入方等觀音法華般舟三昧。以消宿障。行之三年。得解眾生語言三昧。後於荊州枝江。創寺居焉。誦彌陀經。修西方觀。三十年常坐不臥。每入定。常見凈土蓮臺寶樹。一日語門人。急甃殿階。吾當講涅槃。及事竣建講。適智者大師自玉泉來。共談元理。良久入滅。是夕人夢成坐連臺。隱隱西去(佛祖統紀)。

慧命

慧命。天臺仙城人。參南嶽思禪師。聞說三觀。深悟元旨。得無礙辯。說法如瀉。將終。誡門人精修凈行。眾忽見阿彌陀佛與大士來迎。命隨佛向西而去(佛祖統紀)。

慧海

慧海。姓張。清和武城人。少年入道。師事鄴都廣國寺冏法師。聽講涅槃楞伽再遍。即能覆述。慧辯過人。學徒皆推服。以周大象二年來儀濤浦。修葺伽藍。莊嚴佛事。嘗以凈土為期。精誠致感。忽有齊州僧道詮者。齋阿彌陀佛畫像來。微妙工巧。世所未有。云是天竺雞頭摩寺五通菩薩。乘空往安樂世界。圖繪而來。海冥會

【現代漢語翻譯】現代漢語譯本：聽說顗（Yǐ，人名，具體指智顗大師）圓寂的訊息，我悲傷不已。想知道顗大師往生何處，於是抄寫法華經，希望得到冥冥中的啟示。夜裡夢見顗大師從觀音菩薩那裡往西而來，回頭對我說：『疑心消除了嗎？』其他類似的靈異事件也很多。（出自《續高僧傳》、《佛祖統紀》、《十疑論》）

慧成（Huìchéng，人名）

慧成，姓段，澧陽（Lǐyáng，地名）人。最初在十住寺（Shízhù Sì，寺廟名）出家。後來聽說南嶽思禪師（Nányuè Sī Chánshī，人名）弘揚佛法非常興盛，就前去依止他。他睜著眼睛坐禪，夜晚直到天亮。南嶽思禪師讓他修習方等懺法、觀音三昧、法華三昧、般舟三昧，以消除過去的業障。修行了三年，得到了理解眾生語言的三昧。後來在荊州（Jīngzhōu，地名）枝江（Zhījiāng，地名）建立寺廟居住。誦讀彌陀經，修習西方觀。三十年常常坐著不睡覺。每次入定，常常看見凈土的蓮花寶座和寶樹。有一天告訴門人，趕緊用磚修砌殿階，我將要講涅槃經。等到事情完畢，準備開講時，恰逢智者大師（Zhìzhě Dàshī，人名，即智顗大師）從玉泉寺（Yùquán Sì，寺廟名）前來，共同探討玄妙的道理。過了很久，慧成入滅。當天晚上人們夢見慧成坐在蓮花臺上，隱隱約約向西而去。（出自《佛祖統紀》）

慧命（Huìmìng，人名）

慧命，天臺（Tiāntāi，地名）仙城（Xiānchéng，地名）人。參拜南嶽思禪師，聽聞三觀的說法，深刻領悟了其中的精髓。得到了無礙辯才，說法如流水一般。臨終時，告誡門人要精進修行凈業。眾人忽然看見阿彌陀佛（Āmítuó Fó，佛名）和大勢至菩薩（Dàshìzhì Púsà，菩薩名）前來迎接。慧命跟隨佛陀向西而去。（出自《佛祖統紀》）

慧海（Huìhǎi，人名）

慧海，姓張，清和（Qīnghé，地名）武城（Wǔchéng，地名）人。少年時出家，師從鄴都（Yèdū，地名）廣國寺（Guǎngguó Sì，寺廟名）的冏法師（Jiǒng Fǎshī，人名）。聽講涅槃經和楞伽經兩遍，就能複述出來。慧辯過人，學徒們都推崇佩服。在周朝大象二年（Dàxiàng èr nián，年號）來到儀濤浦（Yítāo Pǔ，地名），修繕寺廟，莊嚴佛事。常常以求生凈土為目標，精誠懇切，以致感應。忽然有齊州（Qízhōu，地名）僧人道詮（Dàoquán，人名）帶著阿彌陀佛畫像前來，畫像精妙工巧，世所罕見。道詮說這是天竺（Tiānzhú，古印度）雞頭摩寺（Jītóumó Sì，寺廟名）的五通菩薩（Wǔtōng Púsà，菩薩名），乘空前往安樂世界（Ānlè Shìjiè，即西方極樂世界），圖繪而來的。慧海暗自感到契合。

【English Translation】 English version: Hearing the news of Yǐ's (智顗大師, Zhìyǐ Dàshī, a person's name, specifically referring to Great Master Zhiyi) passing, I was overwhelmed with sorrow. Wishing to know where Master Yǐ was reborn, I transcribed the Lotus Sutra, hoping to receive a revelation in the dark. At night, I dreamed that Master Yǐ came from the west with Avalokiteśvara (Guānyīn, 觀音菩薩). He turned to me and said, 'Have your doubts been dispelled?' Other similar miraculous events occurred frequently. (From 'Continued Biographies of Eminent Monks,' 'Comprehensive Record of Buddhist Patriarchs,' and 'Ten Doubts on Pure Land').

Huìchéng (慧成, a person's name)

Huìchéng, surnamed Duan, was a native of Lǐyáng (澧陽, a place name). He initially took orders at Shízhù Temple (十住寺, a temple name). Later, hearing of the flourishing of Dharma propagation by Chan Master Sī of Nányuè (南嶽思禪師, a person's name), he went to rely on him. He practiced seated meditation with his eyes open, from night until dawn. Chan Master Sī of Nányuè instructed him to cultivate the Fangdeng Repentance, the Samadhi of Avalokiteśvara, the Samadhi of the Lotus Sutra, and the Pratyutpanna Samadhi to eliminate past karmic obstacles. After practicing for three years, he attained the Samadhi of understanding the languages of all beings. Later, he founded a temple in Zhījiāng (枝江, a place name) in Jīngzhōu (荊州, a place name) and resided there. He recited the Amitābha Sutra and cultivated the Western Contemplation. For thirty years, he always sat and did not lie down. Every time he entered samadhi, he often saw the lotus throne and jeweled trees of the Pure Land. One day, he told his disciples to quickly pave the steps of the hall with bricks, for he was about to lecture on the Nirvana Sutra. When the work was completed and he was about to begin the lecture, Great Master Zhìzhě (智者大師, a person's name, i.e., Great Master Zhiyi) happened to arrive from Yùquán Temple (玉泉寺, a temple name). They discussed profound principles together. After a long time, Huìchéng entered into extinction. That night, people dreamed that Huìchéng was sitting on a lotus platform, faintly heading west. (From 'Comprehensive Record of Buddhist Patriarchs')

Huìmìng (慧命, a person's name)

Huìmìng, a native of Xiānchéng (仙城, a place name) in Tiāntāi (天臺, a place name), visited Chan Master Sī of Nányuè. Hearing the explanation of the Three Contemplations, he deeply understood the profound meaning. He attained unobstructed eloquence, and his Dharma talks flowed like a torrent. As he was about to pass away, he exhorted his disciples to diligently cultivate pure conduct. Suddenly, the assembly saw Amitābha Buddha (Āmítuó Fó, 阿彌陀佛, the name of a Buddha) and Mahāsthāmaprāpta Bodhisattva (Dàshìzhì Púsà, 大勢至菩薩, the name of a Bodhisattva) coming to greet him. Huìmìng followed the Buddha and went west. (From 'Comprehensive Record of Buddhist Patriarchs')

Huìhǎi (慧海, a person's name)

Huìhǎi, surnamed Zhang, was a native of Wǔchéng (武城, a place name) in Qīnghé (清和, a place name). He entered the monastic life at a young age and studied under Dharma Master Jiǒng (冏法師, a person's name) of Guǎngguó Temple (廣國寺, a temple name) in Yèdū (鄴都, a place name). After listening to the Nirvana Sutra and the Laṅkāvatāra Sūtra twice, he was able to recite them. His wisdom and eloquence surpassed others, and the students all admired him. In the second year of the Dàxiàng era (大象二年, a reign title) of the Zhou dynasty, he came to Yítāo Shore (Yítāo Pǔ, 儀濤浦, a place name) to repair the monastery and adorn the Buddhist affairs. He often aspired to be reborn in the Pure Land, and his sincerity brought about a response. Suddenly, a monk named Dàoquán (道詮, a person's name) from Qízhōu (齊州, a place name) came with a painting of Amitābha Buddha. The painting was exquisite and skillfully crafted, unparalleled in the world. Dàoquán said that it was painted by the Five Penetrations Bodhisattva (Wǔtōng Púsà, 五通菩薩, the name of a Bodhisattva) of Jītóumó Temple (雞頭摩寺, a temple name) in India (Tiānzhú, 天竺, ancient India), who traveled through the air to the Land of Bliss (Ānlè Shìjiè, 安樂世界, i.e., the Western Pure Land) and painted it. Huìhǎi secretly felt a sense of connection.

素情。䖍篤禮敬。見神光照爍。於是模寫懇苦。愿生彼國。沒齒爲念。隋大業五年五月旦。有疾。謂弟子曰。吾當滅矣。伸五指以表終期。至五日夜。歘然而起。面西禮竟。跏坐至曉而逝。年六十九。海自少精苦。老而愈篤。兼以仁慈接物。誘勸後進。其沒也。道俗悲涼。散香華施金寶者無算(續高僧傳)。

智通

智通。姓程。河東猗氏人。生而樂道。志求出家。父母異而許之。十歲后剃落。接事師長。執履謙沖。嚴戒行。晝夜詠法言不輟。誦諸經中贊佛要偈三千餘首。已而從俊律師延法師受業。立孤老寺。等心賑贍。間復授戒說法。廣修眾善。大業七年十月有疾。命侍者稱阿彌陀佛名。迴向愿生彼國。已而開目正視。良久不眴。如有所睹。云不可思議也。侍僧頂蓋問故。云見寶幢華蓋塔廟莊嚴。初夜又云。何故大然燈燭。遂掩燈令暗。須臾復云。光明何為轉盛。蓋曰是師凈相。不可怪也。乃合掌達旦。曰。吾生凈土矣。遂逝。山地動搖。窗戶皆震裂。時寺僧道慧適假寐。夢見西嶺上樓閣殿堂。乘空而去(續高僧傳)。

真慧

真慧。姓陳。陜州河北人。旱厭身世。年二十。往大通寺清禪師所。出家受具。遊學四方。道業日進。后築室于蒲版首山麻谷。居十八年。設四柱寶幢以奉三聖。每

【現代漢語翻譯】現代漢語譯本素情，以虔誠恭敬之心，見到神光照耀，於是描摹神光，懇切希望往生西方極樂世界，終身不忘唸佛。隋朝大業五年五月初一，生病，告訴弟子說：『我將要去世了。』伸出五個手指表示終期。到初五的晚上，忽然起身，面向西方禮拜完畢，結跏趺坐到天亮而逝世，享年六十九歲。素情自年少時就精進刻苦，年老后更加篤實，兼以仁慈待人，引導勸勉後輩。他去世時，僧俗都感到悲傷，散佈香花，佈施金銀珠寶的人不計其數（出自《續高僧傳》）。

智通，姓程，是河東猗氏人。天生喜愛佛法，立志出家。父母雖然感到詫異，但還是答應了他。十歲之後剃度出家，服侍師長，謙虛恭敬。嚴守戒律，日夜誦讀佛法，從不間斷。背誦各經中讚頌佛的精要偈頌三千多首。之後跟隨俊律師和延法師學習佛法。建立孤老寺，平等地賑濟贍養孤寡老人。有時也傳授戒律，宣講佛法，廣泛地修習各種善行。大業七年十月生病，命令侍者稱念阿彌陀佛（Amitabha）名號，迴向發願往生西方極樂世界。不久睜開眼睛，端正地注視著前方，很久都不眨眼，好像看到了什麼。說：『不可思議啊！』侍奉的僧人頂蓋詢問原因，他說：『我看見寶幢、華蓋、塔廟，非常莊嚴。』初夜又說：『為什麼要點這麼多的燈燭？』於是熄滅燈讓房間變暗。過了一會兒又說：『光明為什麼反而更加明亮？』頂蓋說：『這是師父您的清凈之相，不必奇怪。』於是合掌直到天亮，說：『我往生凈土了！』於是去世。山地動搖，窗戶都震裂了。當時寺里的僧人道慧正在睡覺，夢見西邊的山嶺上有樓閣殿堂，乘空而去（出自《續高僧傳》）。

真慧，姓陳，是陜州河北人。厭惡人世，二十歲時，前往大通寺清禪師處出家受戒。遊學四方，道業日益精進。後來在蒲坂首山麻谷建造房屋居住，住了十八年。設定四柱寶幢來供奉三聖（Sanctities）。

【English Translation】 English version Su Qing, with a devout and respectful heart, saw the divine light shining. Thereupon, he made copies of the light, earnestly wishing to be reborn in the Western Pure Land, never forgetting to recite the Buddha's name throughout his life. On the first day of the fifth month of the fifth year of the Daye era of the Sui Dynasty, he fell ill and told his disciples, 'I am about to pass away.' He extended five fingers to indicate the end. On the fifth night, he suddenly arose, faced west, completed his prostrations, sat in the lotus position until dawn, and passed away at the age of sixty-nine. Su Qing was diligent and assiduous from a young age, and became even more steadfast in his old age. He was also kind and compassionate, guiding and encouraging later generations. At his passing, both monks and laypeople felt sorrow. Countless people scattered fragrant flowers and offered gold and jewels (from 'Further Biographies of Eminent Monks').

Zhi Tong, surnamed Cheng, was from Yishi in Hedong. He was born with a love for the Dharma and aspired to become a monk. His parents, though surprised, granted his wish. After the age of ten, he was tonsured and served his teachers with humility and respect. He strictly observed the precepts, reciting the Dharma day and night without ceasing. He recited over three thousand essential verses praising the Buddha from various scriptures. Later, he studied the Dharma under Vinaya Master Jun and Dharma Master Yan. He established the Home for the Elderly and Orphans, providing equal support and care. He also occasionally transmitted precepts and preached the Dharma, extensively cultivating various good deeds. In the tenth month of the seventh year of the Daye era, he fell ill and ordered his attendants to recite the name of Amitabha (Amitabha), dedicating the merit to be reborn in the Western Pure Land. Soon after, he opened his eyes and gazed straight ahead, unblinking for a long time, as if he saw something. He said, 'Inconceivable!' The attending monk, Ding Gai, asked the reason. He said, 'I see jeweled banners, canopies, pagodas, and temples, all very magnificent.' In the early night, he also said, 'Why are so many lamps lit?' So they extinguished the lamps to darken the room. After a while, he said again, 'Why is the light even brighter?' Ding Gai said, 'This is your pure form, Master, there is no need to be surprised.' Then he joined his palms until dawn and said, 'I am reborn in the Pure Land!' Then he passed away. The mountain shook, and the windows all cracked. At that time, the monk Dao Hui of the temple was sleeping and dreamed of pavilions and halls on the western mountains, ascending into the sky (from 'Further Biographies of Eminent Monks').

Zhen Hui, surnamed Chen, was from Hebei in Shanzhou.厭惡身世, At the age of twenty, he went to the Datong Temple to become a monk and receive ordination under Chan Master Qing. He traveled and studied in various places, and his practice advanced daily. Later, he built a house in Magu on Shou Mountain in Puban, where he lived for eighteen years. He erected four jeweled pillars to honor the Three Saints (Sanctities).

挺身正念。依像作觀。隋仁壽四年。召住棲巖寺。為人清儉退讓。獨處樂靜。坐禪禮懺。晝夜勤苦。大業十一年十月。寢疾。神色如常。曰。吾將生凈土。見蓮華相候。又聞異鐘聲聲幽遠。異香充蔚。潛然而絕(續高僧傳佛祖統紀)。

法智

法智。不詳其所出。髫年出家。凡百講肆。無不留神。晚歲聞徑直之門。莫如唸佛。乃謂人曰。我聞經言。犯一吉羅。歷一中劫地獄。可信。又聞經言。一稱阿彌陀佛。滅八十億劫生死重罪。則未之信。有明者示云。汝大邪見。俱是佛言。何得不信。遂於國清寺兜率臺。晝夜精勤唸佛。感觀音勢至二菩薩現身。異日又感天冠寶瓶。光映其身。一日辭道俗云。吾生西方有日矣。何以餞我。遂克三日後會食。食罷。或宿其房以候之。中夜。智于繩床唸佛。安坐而化。時有金色光。自西而來。照數百里。江上漁人謂已天曉。遲久方明。始驗智之往生云(宋高僧傳樂邦文類)。

善胄

善胄。姓淮。瀛州人。少出家。通敏易悟。屢涉講會。尤善涅槃。多摧服座主。隋初度北。依遠師止於京邑凈影寺。遠亡后。敕令于凈影寺為涅槃眾主。大業間。廣選德僧。胄應選屢開法席。然常潛修凈業。人莫知也。因感風疾。唇口偏向。後患忽損。如恒日。胄曰。吾患既差。命

【現代漢語翻譯】現代漢語譯本：『挺身正念』：以正直的身姿，保持正念。『依像作觀』：依照佛像進行觀想。隋朝仁壽四年（604年），被召請到棲巖寺居住。他為人清廉節儉，謙遜退讓，喜歡獨自一人禪修、禮拜、懺悔，日夜勤奮刻苦。大業十一年（615年）十月，生病臥床，但神色如常。他說：『我將往生凈土，見到蓮花前來迎接。』又聽到奇異的鐘聲，聲音幽遠，奇異的香氣充滿四周。然後悄然離世（出自《續高僧傳》《佛祖統紀》）。

法智

法智，不清楚他的出身。年幼時出家，凡是講經說法的地方，沒有不留心學習的。晚年聽說通往解脫的捷徑，沒有比唸佛更好的了。於是對人說：『我聽經上說，犯一個吉羅（輕罪），要經歷一個中劫（極長的時間單位）的地獄之苦，我相信。又聽經上說，唸一聲阿彌陀佛（Amitabha，西方極樂世界的佛），可以滅除八十億劫生死輪迴的深重罪業，我就不太相信。』有明白事理的人開導他說：『你這是大邪見。這兩者都是佛說的話，怎麼能不相信呢？』於是他在國清寺兜率臺，日夜精勤唸佛，感得觀音（Avalokitesvara）菩薩和勢至（Mahasthamaprapta）菩薩現身。後來又感得天冠寶瓶，光芒照耀他的身體。有一天，他向寺里的僧人和居士告別說：『我往生西方極樂世界的時間快到了。你們用什麼來為我送行呢？』於是約定三天後聚餐。餐后，有人留宿在他的房間等待。半夜，法智在繩床上唸佛，安詳坐化。當時有金色的光芒，從西方而來，照亮了數百里。江上的漁夫以為天亮了，過了很久才明白，這才驗證了法智往生西方極樂世界的事蹟（出自《宋高僧傳》《樂邦文類》）。

善胄

善胄，姓淮，是瀛州人。年少時出家，聰明敏捷，容易領悟，多次參與講經法會，尤其擅長《涅槃經》。多次辯論勝過講座的主講人。隋朝初年，前往北方，依止遠法師住在京城的凈影寺。遠法師去世后，皇帝下令他在凈影寺擔任《涅槃經》的講座主持。大業年間，廣泛選拔有德行的僧人，善胄應選，多次開設講座。然而他常常暗中修習凈土法門，人們都不知道。後來他得了風疾，嘴唇和口角偏向一邊。後來病情忽然好轉，恢復如常。善胄說：『我的病既然好了，我的壽命……』

【English Translation】 English version: 'Standing upright with right mindfulness': Maintain right mindfulness with an upright posture. 'Observing based on images': Contemplate based on Buddha images. In the fourth year of the Renshou era of the Sui Dynasty (604 AD), he was summoned to reside at Qiyan Temple. He was known for his integrity, frugality, humility, and willingness to yield. He enjoyed solitary practice, engaging in Chan meditation, prostrations, and repentance, diligently and assiduously day and night. In October of the eleventh year of the Daye era (615 AD), he fell ill and was bedridden, but his countenance remained as usual. He said, 'I am about to be reborn in the Pure Land, and I see lotus flowers coming to greet me.' He also heard strange bell sounds, distant and profound, and a strange fragrance filled the air. Then he quietly passed away (from 'Continued Biographies of Eminent Monks' and 'Comprehensive Records of Buddhist Patriarchs').

Fazhi

Fazhi, his origins are unknown. He became a monk at a young age, and he paid close attention to all lectures and discourses. In his later years, he heard that the most direct path to liberation was through reciting the Buddha's name. So he said to people, 'I have heard in the scriptures that committing one Jila (minor offense) leads to suffering in hell for one intermediate kalpa (extremely long unit of time), and I believe it. I have also heard in the scriptures that reciting Amitabha (Amitabha, the Buddha of the Western Pure Land) Buddha's name once can eradicate the heavy sins of eighty billion kalpas of birth and death, and I do not quite believe it.' A wise person enlightened him, saying, 'You have a great wrong view. Both of these are the words of the Buddha, how can you not believe them?' Thereupon, he diligently recited the Buddha's name day and night at the Tushita Terrace of Guoqing Temple, and he was blessed to see Avalokitesvara (Avalokitesvara) Bodhisattva and Mahasthamaprapta (Mahasthamaprapta) Bodhisattva appear in person. Later, he was also blessed to see a heavenly crown and treasure vase, with light illuminating his body. One day, he bid farewell to the monks and laypeople of the temple, saying, 'The time for my rebirth in the Western Pure Land is near. What will you use to send me off?' So they arranged a meal together three days later. After the meal, some people stayed in his room to wait. In the middle of the night, Fazhi recited the Buddha's name on his rope bed and passed away peacefully in a seated posture. At that time, there was a golden light coming from the west, illuminating hundreds of miles. The fishermen on the river thought it was dawn, and it was a long time before they realized what had happened, thus verifying the story of Fazhi's rebirth in the Western Pure Land (from 'Song Biographies of Eminent Monks' and 'Essays on the Land of Bliss').

Shanzhou

Shanzhou, his surname was Huai, and he was from Yingzhou. He became a monk at a young age, and he was intelligent, quick-witted, and easy to understand. He participated in many sutra lectures, and he was especially skilled in the Nirvana Sutra. He often defeated the lecturers in debate. At the beginning of the Sui Dynasty, he went north and stayed at Jingying Temple in the capital, relying on Master Yuan. After Master Yuan passed away, the emperor ordered him to be the chief lecturer of the Nirvana Sutra at Jingying Temple. During the Daye era, virtuous monks were widely selected, and Shanzhou was selected and gave many lectures. However, he often secretly cultivated the Pure Land practice, which people did not know. Later, he contracted a wind disease, and his lips and mouth were turned to one side. Later, his illness suddenly improved, returning to normal. Shanzhou said, 'Since my illness has improved, my life...'

必終矣。唐武德三年三月。病革。謂門人曰。吾一生正信。心心在佛。不慮不生凈土。即令拂拭房宇。燒香嚴待。起坐合掌。語侍人曰。安置高座。世尊來也。胄今懺悔慚愧。如是良久。旋就臥曰。曏者阿彌陀佛來。汝等見否。吾當去矣。語訖便卒(續高僧傳)。

道杰

道杰。姓楊。河東安邑人。少有出世志。隋開皇十一年。歲將冠。投瑩法師剃落受具。繼往青州何記論師所。聽講成實。記師化去。遂周遊齊土。搜求論學。屢開講席。久之忽自惟曰。徒事言說。心路迷茫。至於起慧。非定不發。遂停講。往麻谷依真慧禪師學坐。深入緣起。慧嘆爲利根。杰為人少欲希言。疏財薄食。苦樂不以累意。晚為棲巖僧主。貞觀元年七月二十八日卒于山。年五十五。初有桑泉樊綽者。前周廢教僧也。雖為白衣。常參法宇。杰深器之。綽已先亡。有二女同夢其父乘虛而至曰。吾生西方極樂土矣。知杰師將逝。故來相迎。因向棲巖而去。其日。杰適患病停講。臨終。見綽佇空中。合寺聞異香及天樂聲(續高僧傳)。

灌頂

灌頂。姓吳。臨海章安人。始生三月。能稱三寶名。七歲入攝靜寺出家。陳至德初。謁智者于修禪寺。稟受觀法。研繹既久。頓蒙印可。因為侍者。隨所聞法。悉能領解。隋開皇間。智

【現代漢語翻譯】必終矣。唐武德三年三月，他病重，告訴門人說：『我一生正信，心心念念都在佛上，不擔心不能往生凈土。』隨即命令拂拭房間，燒香恭敬等待。他起身合掌，告訴侍奉的人說：『安置高座，世尊要來了。』慧胄（人名）現在懺悔慚愧。這樣過了很久，他轉身躺下說：『剛才阿彌陀佛來了，你們看見了嗎？我將要去了。』說完就去世了（《續高僧傳》）。

道杰

道杰，姓楊，是河東安邑人。他從小就有出世的志向。隋朝開皇十一年，將要成年時，投奔瑩法師剃度出家。之後前往青州何記論師處，聽講《成實論》。何記論師去世后，他便周遊齊地，搜求論學，多次開講經席。很久之後，他忽然自己反省說：『只是從事言語，心路卻迷茫，至於生起智慧，非有禪定不能引發。』於是停止講經，前往麻谷依止真慧禪師學習禪坐，深入緣起之理。真慧禪師讚歎他是利根之人。道杰為人少欲寡言，疏財薄食，不因苦樂而影響心意。晚年擔任棲巖寺的僧主。貞觀元年七月二十八日，在山中去世，享年五十五歲。起初有個桑泉的樊綽（人名），是前周廢除佛教時的僧人。雖然做了在家之人，卻常來寺廟參拜。道杰很器重他。樊綽已經先去世了，他的兩個女兒一同夢見她們的父親乘空而來，說：『我已往生西方極樂世界了，知道道杰法師將要去世，所以來迎接他。』說完就向棲巖寺方向去了。那天，道杰正因病停止講經。臨終時，看見樊綽站在空中。全寺都聞到奇異的香味和天樂聲（《續高僧傳》）。

灌頂

灌頂，姓吳，是臨海章安人。剛出生三個月，就能稱念三寶的名號。七歲時到攝靜寺出家。陳朝至德初年，在修禪寺拜見智者大師，稟受觀法。研習了很久，立刻得到印可，於是做了智者大師的侍者。凡是聽聞的佛法，都能領會理解。隋朝開皇年間，智者大師

【English Translation】 He certainly passed away. In the third year of the Wude era of the Tang Dynasty, in the third month, he was critically ill. He said to his disciples, 'Throughout my life, I have had unwavering faith, with my mind always on the Buddha. I have no doubt that I will be reborn in the Pure Land.' He then ordered the room to be cleaned and incense to be burned in preparation. He sat up, put his palms together, and said to the attendants, 'Prepare a high seat, the World Honored One is coming.' Hui Zhou (person's name) now repents and feels ashamed. After a long while, he turned to lie down and said, 'Just now, Amitabha Buddha came. Did you see him? I am about to leave.' After saying this, he passed away (from 'Continued Biographies of Eminent Monks').

Dao Jie

Dao Jie, whose surname was Yang, was a native of Anyi in Hedong. He had the aspiration to renounce the world from a young age. In the eleventh year of the Kaihuang era of the Sui Dynasty, when he was about to come of age, he joined Dharma Master Ying to be tonsured and receive the full precepts. He then went to Qingzhou to study with Master He Ji, listening to lectures on the Satyasiddhi Shastra. After Master He passed away, he traveled around the land of Qi, seeking out teachings and learning. He opened lecture halls many times. After a long time, he suddenly reflected, 'Merely engaging in words, the path of the mind is lost. As for arousing wisdom, it cannot arise without samadhi.' Therefore, he stopped lecturing and went to Magu to study meditation with Chan Master Zhenhui, deeply understanding the principle of dependent origination. Chan Master Zhenhui praised him as having sharp roots. Dao Jie was a person of few desires and few words, generous with wealth and frugal with food, not allowing suffering or happiness to burden his mind. In his later years, he served as the abbot of Qiyan Monastery. On the twenty-eighth day of the seventh month of the first year of the Zhenguan era, he passed away in the mountains at the age of fifty-five. Initially, there was Fan Chuo (person's name) from Sangquan, a monk from the time when the Zhou Dynasty abolished Buddhism. Although he was a layman, he often visited the temple. Dao Jie deeply valued him. Fan Chuo had already passed away. His two daughters had a dream together in which their father came riding through the air, saying, 'I have been reborn in the Western Pure Land of Ultimate Bliss. Knowing that Dharma Master Dao Jie is about to pass away, I have come to welcome him.' Then he went towards Qiyan Monastery. On that day, Dao Jie had stopped lecturing due to illness. At the time of his death, he saw Fan Chuo standing in the air. The entire monastery smelled a strange fragrance and heard the sound of heavenly music (from 'Continued Biographies of Eminent Monks').

Guan Ding

Guan Ding, whose surname was Wu, was a native of Zhang'an in Linhai. Just three months after birth, he could recite the names of the Three Jewels. At the age of seven, he entered Shejing Monastery to become a monk. At the beginning of the Zhide era of the Chen Dynasty, he visited Zhiyi (智者, founder of the Tiantai school) at Xiuchan Monastery and received the teachings on contemplation. After studying for a long time, he immediately received approval, and thus became Zhiyi's attendant. He was able to understand everything he heard. During the Kaihuang era of the Sui Dynasty, Zhiyi

者入寂。頂宣揚遺教。勤修定慧。每宴坐誦經。常有天華飄墜其側。嘗于攝靜寺講涅槃經。群盜突至。見寺門旌旗蔽日。神兵皆長丈餘。盜驚而潰。貞觀六年。八月七日。終於國清寺。初示疾。室有異香。臨終。命弟子曰。可多爇名香。吾將去矣。忽起合掌。如有所敬。三稱阿彌陀佛。顏色愉然。就臥而逝。頂暖經日。年七十二(續高僧傳佛祖統紀)。

僧藏

僧藏。西河人。幼出家。屈己事人。一切恭敬。不辭勞苦。見他僧衣故。則潛為浣濯而縫紉之。天暑。脫衣坐草中。以身血肉施諸蚊蚋。日唸佛號。不紀其數。確志冥心。未嘗少廢。及報盡。見諸天次第來迎。皆不赴。俄告人曰。適往凈土。見諸上善人。散華空中。乃合掌唸佛而化(宋高僧傳)。

法喜

法喜。不詳其所出。遍參知識。力學無倦。年六十。始於大蘇山遇智者大師。一聞法音。頓獲深證。於是專修禪慧。嘗行方等三昧。忽一雉來索命。有神人呵曰。法師當生凈土。豈償汝命邪。後於病中發願。以一生行業。迴向凈土。至心念佛。即見佛菩薩眾來迎。端坐而化(佛祖統紀)。

道昂

道昂。魏郡人。風神清徹。慧解夙成。投靈裕法師出家。鉆研大教。嘗于寒陵山寺講華嚴地論。昏夜無燭。昂舉掌高示。便發異

【現代漢語翻譯】現代漢語譯本：者入寂（圓寂）。頂（智顗，隋代天臺宗的實際創始人）宣揚遺教。勤修定慧（定力與智慧）。每每宴坐（靜坐）誦經，常有天華（天上的花）飄墜其側。曾經在攝靜寺講涅槃經，群盜突至，見寺門旌旗蔽日，神兵皆長丈餘，盜驚而潰。貞觀六年八月七日，終於國清寺。最初示疾（生病），室有異香。臨終，命弟子曰：『可多爇（燒）名香，吾將去矣。』忽起合掌，如有所敬，三稱阿彌陀佛，顏色愉然，就臥而逝。頂暖經日，年七十二（續高僧傳佛祖統紀）。僧藏：僧藏，*河人。幼出家，屈己事人，一切恭敬，不辭勞苦。見他僧衣故，則潛為浣濯（洗滌）而縫紉之。天暑，脫衣坐草中，以身血肉施諸蚊蚋。日唸佛號，不紀其數。確志冥心，未嘗少廢。及報盡（壽命終結），見諸天次第來迎，皆不赴。俄告人曰：『適往凈土，見諸上善人，散華空中。』乃合掌唸佛而化（宋高僧傳）。法喜：法喜，不詳其所出。遍參知識（善知識，指有德行的師父），力學無倦。年六十，始於大蘇山遇智者大師（智顗），一聞法音，頓獲深證。於是專修禪慧。嘗行方等三昧（一種懺悔罪業的修行方法），忽一雉（野雞）來索命，有神人呵曰：『法師當生凈土，豈償汝命邪？』後於病中發願，以一生行業，迴向凈土。至心念佛，即見佛菩薩眾來迎，端坐而化（佛祖統紀）。道昂：道昂，魏郡人。風神清徹，慧解夙成。投靈裕法師出家，鉆研大教。嘗于寒陵山寺講華嚴地論，昏夜無燭，昂舉掌高示，便發異

【English Translation】 English version: Zhe entered nirvana (passed away). Ding (Zhiyi, the de facto founder of the Tiantai school of Buddhism in the Sui Dynasty) propagated his teachings. He diligently cultivated samadhi (concentration) and prajna (wisdom). Whenever he sat in meditation and recited scriptures, heavenly flowers would often fall beside him. Once, while lecturing on the Nirvana Sutra at Shejing Temple, a band of robbers suddenly arrived. They saw banners and flags covering the sun at the temple gate, and divine soldiers all over ten feet tall. The robbers were terrified and scattered. On the seventh day of the eighth month of the sixth year of the Zhenguan era, he passed away at Guoqing Temple. Initially, he showed signs of illness, and the room was filled with a strange fragrance. At the moment of his death, he instructed his disciples, 'Burn more famous incense, for I am about to depart.' Suddenly, he rose, put his palms together as if showing respect, and chanted 'Amitabha Buddha' three times. His face was joyful, and he lay down and passed away. His head remained warm for days. He was seventy-two years old (Continued Biographies of Eminent Monks, Records of the Lineage of Buddhas and Patriarchs). Sengzang: Sengzang was from * River. He became a monk at a young age, humbling himself to serve others with utmost respect, never shirking from hard work. When he saw that another monk's clothes were old, he would secretly wash and mend them. In the heat of summer, he would take off his clothes and sit in the grass, offering his blood and flesh to the mosquitoes. He recited the Buddha's name daily, countless times. His determination was firm, and his mind was focused, never slacking off. When his karmic reward was exhausted (his life came to an end), he saw devas (gods) coming to welcome him in succession, but he did not go with them. Suddenly, he told people, 'I have just gone to the Pure Land and saw many virtuous beings scattering flowers in the air.' Then, he put his palms together, recited the Buddha's name, and passed away (Song Biographies of Eminent Monks). Faxi: Faxi's origins are unknown. He visited many knowledgeable teachers (Kalyanamitra, referring to virtuous teachers), diligently studying without weariness. At the age of sixty, he met Master Zhiyi (Zhiyi) at Mount Dasu. Upon hearing the Dharma, he immediately attained profound realization. From then on, he devoted himself to cultivating Chan (Zen) and wisdom. He once practiced the Fangdeng Samadhi (a method of repentance for karmic offenses). Suddenly, a pheasant came seeking his life. A divine being scolded, 'The Dharma Master is destined to be reborn in the Pure Land, how can you demand his life?' Later, during his illness, he made a vow to dedicate all his life's actions to the Pure Land. He sincerely recited the Buddha's name and immediately saw the Buddhas and Bodhisattvas coming to welcome him. He sat upright and passed away (Records of the Lineage of Buddhas and Patriarchs). Daoang: Daoang was from Weijun. His demeanor was clear and bright, and his wisdom was innate. He became a monk under Dharma Master Lingyu, delving into the great teachings. He once lectured on the Huayan Bhumi Sutra at Hanling Mountain Temple. In the dark night without candles, Ang raised his palm high, and immediately emitted extraordinary

光。明照堂宇。眾驚異。昂曰。此光手中恒有耳。何足怪邪。平時志結西方。愿生安養。后在報應寺。自知時至。預告有緣。八月初當來取別。至期無所患苦。問齋時至未。即升高座。爐發異香。引四眾受菩薩戒。詞理切要。聽者神竦。昂舉目高視。見天眾繽紛。管絃繁會中。有清音遠亮。告眾曰。兜率陀天迎我。然天道乃生死根本。非所愿也。常祈心凈土。如何此愿不果遂邪。言訖。天樂上騰。須臾還滅。便見西方香華伎樂。充塞如雲。飛涌而來。旋環頂上。舉眾皆見。昂曰。大眾好住。今西方靈相來迎。吾往矣。言訖。但見香爐墜手。即于高座而逝。年六十九。時貞觀七年也(續高僧傳)。

智琰

智琰。字明燦。姓朱。吳郡人。梁散騎侍郎獻之孫也。生有異質。八歲出家。事通元寺璩法師為弟子。遍歷名剎。開宏經論。陳亡。歸虎邱。面巖壑者三十載。后避兵他徙。武德七年。蘇州總管李世嘉迎還山寺。行三種凈業。修十六妙觀。集善侶五百餘人。至寺唸佛。每月一集。將逾十載。貞觀八年十月。見梵僧手執寶瓶。前謂之曰。我無邊光也。卻後凈土所稱功德寶王。乃我爾。琰謂寺眾曰。無邊光乃勢至大士。功德寶王。其成佛之號也。我其西歸乎。其夕遂逝。年七十一(佛祖統紀武邱志)。

【現代漢語翻譯】現代漢語譯本：光明照亮了整個殿堂，眾人感到驚異。昂（Ang，人名）說：『這光明我的手中經常都有，有什麼可奇怪的呢？』他平時立志往生西方，愿生於安養凈土（Sukhavati）。後來在報應寺，他預知時日將至，預先告知有緣之人，說：『八月初我將前來告別。』到了那天，他沒有任何病痛。他問齋飯時間到了沒有，隨即登上高座，香爐散發出奇異的香味。他引導四眾弟子受菩薩戒，言辭懇切，道理精要，聽者無不肅然起敬。昂（Ang）舉目向上看，看見天眾繽紛而降，管絃樂器演奏著繁複的樂曲，其中有清澈響亮的聲音。他告訴眾人說：『兜率陀天（Tusita Heaven）來迎接我，然而天道乃是生死輪迴的根本，不是我所希望的。我常祈求往生凈土，為何這個願望不能實現呢？』說完，天樂向上升騰，不久便消失了。隨即看見西方極樂世界的香花伎樂，充滿天空，像云一樣飛涌而來，圍繞在他的頭頂上。所有人都看見了。昂（Ang）說：『各位好好住著，現在西方極樂世界的聖眾前來迎接我，我要去了。』說完，只見香爐從手中掉落，他就在高座上逝世了，享年六十九歲，時為貞觀七年（《續高僧傳》）。智琰（Zhiyan，人名）智琰（Zhiyan），字明燦，姓朱，吳郡人，是梁朝散騎侍郎獻之的孫子。他生來就具有不凡的資質，八歲出家，拜通元寺的璩法師（Qu，人名）為師。他遊歷了許多名寺古剎，弘揚經論。陳朝滅亡后，他回到虎邱，面對山巖隱居了三十年。後來爲了躲避戰亂而遷徙到其他地方。武德七年，蘇州總管李世嘉（Li Shijia，人名）迎接他回到山寺。他奉行三種凈業，修習十六妙觀，聚集了五百多位善友，到寺中唸佛，每月一次聚會，持續了將近十年。貞觀八年十月，他看見一位梵僧手持寶瓶，走到他面前對他說：『我是無邊光（Amitabha）啊，你以後在凈土所稱的功德寶王，就是我啊。』智琰（Zhiyan）告訴寺里的眾人說：『無邊光（Amitabha）就是勢至大士（Mahāsthāmaprāpta），功德寶王是阿彌陀佛（Amitabha）成佛的名號啊，我大概要往生西方極樂世界了。』當天晚上他就逝世了，享年七十一歲（《佛祖統紀武邱志》）。

【English Translation】 English version: The light illuminated the entire hall, and everyone was amazed. Ang (Ang, a person's name) said, 'This light is always in my hand, what's so strange about it?' He usually aspired to be reborn in the West, wishing to be born in Sukhavati (Pure Land). Later, at Bao'ying Temple, he knew that the time was approaching, and he told those who had affinity with him in advance, saying, 'I will come to say goodbye on the eighth month.' On that day, he had no pain or suffering. He asked if it was time for the vegetarian meal, and then ascended to the high seat, and the incense burner emitted a strange fragrance. He led the fourfold assembly to receive the Bodhisattva precepts, his words were earnest and the principles were essential, and the listeners were all in awe. Ang (Ang) looked up and saw the heavenly beings descending in a colorful array, with musical instruments playing complex melodies, among which there was a clear and bright sound. He told the crowd, 'Tusita Heaven (Tusita Heaven) is coming to welcome me, but the heavenly path is the root of birth and death, which is not what I desire. I often pray to be reborn in the Pure Land, why can't this wish be fulfilled?' After speaking, the heavenly music rose upwards, and soon disappeared. Immediately, he saw the fragrant flowers and music of the Western Pure Land, filling the sky, flying like clouds, and circling above his head. Everyone saw it. Ang (Ang) said, 'Everyone, stay well, now the holy beings of the Western Pure Land are coming to welcome me, I am going.' After speaking, only the incense burner was seen falling from his hand, and he passed away on the high seat, at the age of sixty-nine, in the seventh year of the Zhenguan era (Continued Biographies of Eminent Monks). Zhiyan (Zhiyan, a person's name) Zhiyan (Zhiyan), styled Mingcan, surnamed Zhu, was a native of Wujun, and the grandson of Xianzhi, a Liang dynasty attendant. He was born with extraordinary qualities, and became a monk at the age of eight, taking Master Qu (Qu, a person's name) of Tongyuan Temple as his teacher. He traveled to many famous temples and monasteries, promoting scriptures and treatises. After the fall of the Chen dynasty, he returned to Huqiu, facing the mountains and rocks in seclusion for thirty years. Later, he moved to other places to avoid the war. In the seventh year of Wude, Li Shijia (Li Shijia, a person's name), the general manager of Suzhou, welcomed him back to the mountain temple. He practiced the three pure deeds, cultivated the sixteen wonderful contemplations, and gathered more than five hundred virtuous friends to recite the Buddha's name in the temple, gathering once a month, for nearly ten years. In the tenth month of the eighth year of Zhenguan, he saw a Brahman monk holding a treasure vase, walking up to him and saying, 'I am Amitabha (Amitabha), the King of Merit and Virtue that you will call in the Pure Land in the future, is me.' Zhiyan (Zhiyan) told the people in the temple, 'Amitabha (Amitabha) is Mahāsthāmaprāpta (Mahāsthāmaprāpta), the King of Merit and Virtue is the name of Amitabha (Amitabha) when he becomes a Buddha, I am probably going to be reborn in the Western Pure Land.' That night he passed away, at the age of seventy-one (Comprehensive Records of Buddhist Patriarchs and Records of Wuqiu).

等觀

等觀。姓孫。富陽人。受心觀于智者禪師。居天臺。常誦法華。貞觀九年冬。餘杭法忍寺請觀講演。明年正月旦。有王服者至。謂觀曰。弟子為皋亭廟神。昨師過廟庭。適弟子巡遊。未及奉迎。今故遠來。專求戒法。觀乃然香為授菩薩大戒。禮謝而退。明日夜半。沐浴更衣。面西趺坐。稱西方三聖尊號。及智者號。各百餘聲。復為弟子說三觀法門。言畢而終(佛祖統紀)。

壽洪

壽洪。汾陽人。常勤持念。求生西方。將亡。兜率天童子來迎。洪曰。我心期西往。不生天上。即令眾唱佛。遽云佛從西來矣。言訖而化(佛祖統紀)。

道綽

道綽。姓衛。并州汶水人。年十四出家。習經論。又事瓚禪師學禪。后居汶水石壁谷元中寺。曇鸞法師之所立也。綽慕鸞法師凈土之業。於是潛心觀想。坐常向西。六時禮敬不缺。唸佛日以七萬計。有僧定中睹西方靈相。見綽手持數珠。赩如七寶山。他諸瑞應。未可殫述。綽為眾講無量壽經觀經幾二十遍。聽講者各捏珠。稱佛號。若潮汐聲。或時散席。響彌林谷。平時激勸凈業。理致泉涌。勸人攝慮靜緣。一心念佛。著凈土論二卷。統該龍樹天親。邇及慧遠曇鸞文句。詞旨切要。當世重之。貞觀二年。眾咸見鸞法師坐七寶船上。謂綽曰。汝凈土

【現代漢語翻譯】現代漢語譯本等觀（Deng Guan）：姓孫，富陽人。他在智者禪師（Zhi Zhe Chanshi）處接受了心觀的教導，居住在天臺山。他經常誦讀《法華經》。貞觀九年冬天，餘杭法忍寺邀請他去講演。第二年正月初一，有一位穿著官服的人來到，對等觀說：『弟子是皋亭廟的神。昨天師父您經過廟庭，恰逢弟子巡遊，沒能及時迎接，現在特地遠道而來，專門求受戒法。』等觀於是點燃香，為他授了菩薩大戒。神禮拜感謝后離去。第二天半夜，等觀沐浴更衣，面向西方跏趺而坐，稱念西方三聖（Xi Fang San Sheng）的尊號，以及智者（Zhi Zhe）的尊號，各一百多聲。又為弟子們說了三觀法門。說完就圓寂了（出自《佛祖統紀》）。壽洪（Shou Hong）：汾陽人。他經常勤奮地持唸佛號，求生西方極樂世界。臨終時，兜率天（Doushuai Tian）的童子前來迎接。壽洪說：『我一心期望往生西方，不願生到天上。』隨即令眾人唱唸佛號。他忽然說：『佛從西方來了！』說完就圓寂了（出自《佛祖統紀》）。道綽（Dao Chuo）：姓衛，并州汶水人。十四歲出家，學習經論，又跟隨瓚禪師（Zan Chanshi）學習禪定。後來居住在汶水石壁谷的元中寺，那是曇鸞法師（Tanluan Fashi）所建立的。道綽仰慕曇鸞法師的凈土事業，於是潛心觀想，坐禪時常面向西方，每天六時禮敬從不間斷，唸佛每天以七萬聲計算。有僧人在禪定中看到西方極樂世界的靈相，見到道綽手中拿著念珠，紅艷如七寶山。其他各種瑞應，無法一一述說。道綽為大眾講解《無量壽經》（Wu Liang Shou Jing）和《觀經》（Guan Jing） लगभग二十遍。聽講的人各自捻著念珠，稱念佛號，聲音像潮水一樣，有時散席后，聲音還回蕩在山谷中。他平時激勵勸導人們修習凈土法門，道理像泉水一樣涌出。勸人收攝思慮，清凈因緣，一心念佛。他著有《凈土論》二卷，統攝了龍樹（Long Shu）、天親（Tian Qin），以及慧遠（Hui Yuan）、曇鸞（Tanluan）的文句，詞句旨意懇切重要，當時的人們非常重視。貞觀二年，眾人都看到曇鸞法師坐在七寶船上，對道綽說：『你凈土

【English Translation】 English version Deng Guan: His surname was Sun, and he was a native of Fuyang. He received the teachings of 'Heart Contemplation' from Chan Master Zhi Zhe and resided in Tiantai. He often recited the 'Lotus Sutra'. In the winter of the ninth year of the Zhenguan era, Faren Temple in Yuhang invited Deng Guan to give lectures. On the first day of the first month of the following year, a man dressed in official attire arrived and said to Deng Guan, 'This disciple is the deity of Gaoting Temple. Yesterday, when you passed by the temple courtyard, I was out on patrol and was unable to greet you in time. Now, I have come from afar specifically to seek the precepts.' Deng Guan then lit incense and bestowed the Bodhisattva precepts upon him. The deity bowed in gratitude and departed. The next night, at midnight, Deng Guan bathed, changed his clothes, and sat in the lotus position facing west. He recited the names of the Three Sages of the West (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva), as well as the name of Zhi Zhe, each more than a hundred times. He also explained the Threefold Contemplation Dharma to his disciples. After finishing, he passed away (from 'A Comprehensive Record of Buddhas and Patriarchs'). Shou Hong: He was a native of Fenyang. He diligently maintained mindfulness of the Buddha, seeking rebirth in the Western Pure Land. As he was dying, a celestial youth from Tushita Heaven came to greet him. Shou Hong said, 'My heart is set on going to the West; I do not wish to be born in heaven.' He then instructed the assembly to chant the Buddha's name. Suddenly, he said, 'The Buddha is coming from the West!' After speaking, he passed away (from 'A Comprehensive Record of Buddhas and Patriarchs'). Dao Chuo: His surname was Wei, and he was a native of Wenshui in Bingzhou. He left home at the age of fourteen to study scriptures and treatises, and he also studied Chan meditation with Chan Master Zan. Later, he resided in Yuanzhong Temple in Shibigu Valley of Wenshui, which was established by Dharma Master Tanluan. Dao Chuo admired Dharma Master Tanluan's Pure Land practice, so he devoted himself to contemplation, always facing west when meditating, and never missing the six periods of daily worship. He recited the Buddha's name seventy thousand times a day. A monk saw the spiritual appearance of the Western Pure Land in meditation and saw Dao Chuo holding prayer beads in his hand, glowing red like a mountain of seven treasures. Other auspicious signs are too numerous to mention. Dao Chuo lectured on the 'Infinite Life Sutra' and the 'Contemplation Sutra' nearly twenty times each. Those who listened to the lectures each held prayer beads and chanted the Buddha's name, the sound like the tide. Sometimes after the session dispersed, the sound still echoed in the valleys. He usually encouraged people to cultivate the Pure Land practice, and his reasoning flowed like a spring. He encouraged people to gather their thoughts, purify their conditions, and single-mindedly recite the Buddha's name. He wrote two volumes of the 'Treatise on the Pure Land', which encompassed the sentences of Nagarjuna, Vasubandhu, Huiyuan, and Tanluan. The words and meaning were earnest and important, and people at that time valued it greatly. In the second year of the Zhenguan era, everyone saw Dharma Master Tanluan sitting on a seven-jeweled boat, saying to Dao Chuo, 'Your Pure Land

堂成。但余報未盡耳。又見化佛住空。天華下散。眾皆忻仰嘆異。綽自此報力愈強。容色盛發。道俗向風者日眾。年八十餘卒。時有釋道撫者。與綽同志。每相見。必指凈土為期。綽亡三日。撫聞之曰。吾常期先行。今乃在後。吾加一息之功。可追而及矣。于佛像前叩頭祝願。退就座而化(續高僧傳佛祖統紀)。

僧炫

僧炫。并州人。本學該通。解行相副。年九十六。見道綽禪師著安樂集。講觀經。始迴心唸佛。恐壽將終。日夜禮佛一千拜。唸佛八九萬聲。於五年間。一心無怠。後有疾。告弟子曰。阿彌陀佛來。授我香衣。觀音勢至。行列在前。化佛遍滿虛空。吾其行矣。言訖而終。七日異香不散。時有啟芳圓果二法師。目擊斯事。乃於藍田縣悟真寺。一夏結期。念阿彌陀佛。共折一楊枝。置觀音手中。祝曰。若得生凈土者。愿七日不萎。至期益鮮翠。芳果慶撲。晝夜觀念不捨。閱五月。于觀想中覺身臨寶池。見觀音勢至。坐二大寶蓮華。有千萬蓮華。彌滿其間。阿彌陀佛從西來。坐一最大蓮華。光明映照。芳果作禮問曰。閻浮提眾生。依經唸佛。得生此否。佛言。勿疑。定生我國也。又聞釋迦世尊與文殊菩薩贊法華經。其前有三道寶階。其一白衣。其二僧俗相半。其三唯僧也。云皆是念佛人。來生此

【現代漢語翻譯】現代漢語譯本：堂已建成，但道綽（Daochuo）覺得自己還有未盡的業報。他又看見化佛（Huafo，變化出來的佛）停留在空中，天花紛紛散落，眾人皆歡喜仰望，驚歎奇異。道綽自此以後，業力更加強盛，容貌煥發，歸向他的僧人和俗人日益增多。八十多歲時去世。當時有釋道撫（Shidaofu）法師，與道綽志同道合，每次相見，必定以凈土為期盼。道綽去世三天後，道撫聽聞此事說：『我常常期望先走一步，現在卻落在了後面。我要加倍努力，或許還能趕上。』於是在佛像前叩頭祝願，退回座位后圓寂。（出自《續高僧傳》《佛祖統紀》）

僧炫（Sengxuan）

僧炫，并州人。原本學識淵博，解行相應。九十六歲時，見到道綽禪師著《安樂集》，講解《觀經》，才開始迴心唸佛。他恐怕壽命將盡，日夜禮佛一千拜，唸佛八九萬聲。在五年間，一心不懈怠。後來生病，告訴弟子說：『阿彌陀佛（Amitabha）來了，授予我香衣，觀音（Guanyin）、勢至（Shizhi）菩薩行列在前，化佛遍滿虛空，我將要走了。』說完就去世了。七天後異香不散。當時有啟芳（Qifang）、圓果（Yuanguo）兩位法師，親眼目睹此事，於是在藍田縣悟真寺，用一個夏天的時間結期念阿彌陀佛，共同折下一根楊枝，放在觀音手中，祝願說：『如果能夠往生凈土，愿這楊枝七天不枯萎。』到期后楊枝更加鮮翠。啟芳、圓果慶幸不已，晝夜觀念不捨。過了五個月，在觀想中感覺自己身臨寶池，看見觀音、勢至菩薩，坐在兩大寶蓮華上，有千萬蓮華，彌滿其間。阿彌陀佛從西方來，坐在一朵最大的蓮華上，光明映照。啟芳、圓果作禮問道：『閻浮提（Yanfuti，我們所居住的這個世界）的眾生，依照經典唸佛，能夠往生到這裡嗎？』佛說：『不要懷疑，必定往生我國。』又聽見釋迦世尊（Sakyamuni）與文殊菩薩（Manjusri）讚歎《法華經》。其前有三道寶階，第一道是白衣（在家居士），第二道是僧俗各半，第三道唯有僧人。說這些人都是念佛人，來往生此地。

【English Translation】 English version: The hall was completed, but Daochuo felt that his karmic debts were not yet fully repaid. He also saw transformation Buddhas (Huafo, Buddhas manifested through transformation) dwelling in the sky, and heavenly flowers scattering down. The assembly all joyfully looked up, marveling at the extraordinary sight. From then on, Daochuo's karmic power became even stronger, his appearance flourished, and the number of monks and laypeople turning to him increased daily. He passed away at the age of eighty-plus. At that time, there was a Dharma Master Shidaofu, who shared the same aspirations as Daochuo. Whenever they met, they would always set their sights on the Pure Land. Three days after Daochuo's passing, Daofu heard of it and said, 'I always hoped to go first, but now I am behind. I will redouble my efforts, perhaps I can still catch up.' He then prostrated before the Buddha image and made a vow. Returning to his seat, he passed away. (From 'Further Biographies of Eminent Monks' and 'Comprehensive Records of the Buddhas and Patriarchs')

Monk Sengxuan (Sengxuan)

Sengxuan, a native of Bingzhou, was originally learned and well-versed, with his understanding and practice in harmony. At the age of ninety-six, he saw Chan Master Daochuo writing the 'Collection on the Land of Peace and Bliss' and lecturing on the 'Contemplation Sutra'. Only then did he begin to wholeheartedly recite the Buddha's name. Fearing that his life was coming to an end, he prostrated before the Buddha a thousand times day and night, reciting the Buddha's name eighty or ninety thousand times. For five years, he was single-minded and diligent. Later, he fell ill and told his disciples, 'Amitabha (Amitabha) is coming, bestowing fragrant robes upon me. Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) Bodhisattvas are in the front row, and transformation Buddhas fill the entire sky. I am about to depart.' After saying this, he passed away. For seven days, the extraordinary fragrance did not dissipate. At that time, there were two Dharma Masters, Qifang and Yuanguo, who witnessed this event firsthand. Therefore, at Wuzhen Temple in Lantian County, they made a pact to recite Amitabha's name for a summer, and together they broke off a willow branch and placed it in Avalokiteshvara's hand, vowing, 'If we are able to be reborn in the Pure Land, may this willow branch not wither for seven days.' When the time came, the willow branch was even fresher and greener. Qifang and Yuanguo were overjoyed, and they continued their contemplation day and night without ceasing. After five months, in their contemplation, they felt themselves to be in the Treasure Pond, and they saw Avalokiteshvara and Mahasthamaprapta Bodhisattvas sitting on two great jeweled lotus flowers, with tens of millions of lotus flowers filling the space in between. Amitabha Buddha came from the West, sitting on a largest lotus flower, its light illuminating everything. Qifang and Yuanguo prostrated and asked, 'Can sentient beings in Jambudvipa (Yanfuti, the world we live in), who recite the Buddha's name according to the scriptures, be reborn here?' The Buddha said, 'Do not doubt, they will certainly be reborn in my country.' They also heard Sakyamuni Buddha (Sakyamuni) and Manjusri Bodhisattva (Manjusri) praising the 'Lotus Sutra'. In front of them were three jeweled stairways, the first one with laypeople in white clothes, the second one with half monks and half laypeople, and the third one with only monks. It was said that all these people were reciting the Buddha's name and were coming to be reborn here.

矣。芳果既出定。歷與其徒言之如此(宋高僧傳)。

普明

普明。姓衛。蒲州安邑人。年十三出家。周遊肆席。大業四年。召入大禪定道場。武德元年。住蒲州仁壽寺。每日常誦戒本一遍。金剛般若二十遍。六時禮懺。所有善根。迴向凈土。如是終其身。凡造檀像數十龕。寫金剛般若千餘部。講涅槃八十餘遍。攝論勝鬘諸經論。不記其數。年八十六。卒于住寺(續高僧傳)。

二沙彌

汶州二沙彌。不知何許人。同志唸佛。經五年。長者先亡。至凈土。見佛白言。有小沙彌與我同修。可得生否。佛言。由彼勸汝。汝方發心。汝今可歸。益修凈業。三年後當同來此。至期。二人見佛與聖眾。自西而來。大地震動。天華飄舞。一時同化(佛祖統紀)。

德美

德美。姓王。清河臨清人。年十六出家。十九剃染。隋開皇中。觀化京師。受持戒律。日以禮懺為務。常誦萬五千佛名。大業中。住京師慧靈寺。普興福業。多諸感應。唐武德初。居會昌寺。于院西造懺悔堂。行般舟三昧。終夏不坐。或止口過。三年不言。或行不輕。通禮七眾。斷絕世想。專念西方。持佛號終身不輟。貞觀十一年十二月。忽合掌唸佛而卒。年六十三(續高僧傳)。

慧滿

慧滿。姓梁。雍州長安

【現代漢語翻譯】現代漢語譯本：『芳果既出定。歷與其徒言之如此』出自《宋高僧傳》。

普明

普明，姓衛，是蒲州安邑人。十三歲出家，四處遊歷講學。大業四年，被召入大禪定道場。武德元年，住在蒲州仁壽寺。每天都誦讀一遍戒本，二十遍《金剛般若》，一天六次禮拜懺悔，將所有的善根，迴向凈土。就這樣度過一生。總共建造檀木佛像數十龕，抄寫《金剛般若》一千多部，講解《涅槃經》八十多遍，攝論、《勝鬘經》等經論，數不清有多少。八十六歲時，在所住的寺廟圓寂（《續高僧傳》）。

二沙彌

汶州的兩個沙彌，不知道是哪裡人，志同道合一起唸佛。經過五年，年長的先去世，到了凈土，見到佛陀稟告說，有個小沙彌與我一同修行，可以得以往生嗎？佛陀說，因為他勸你，你才發心，你現在可以回去，更加精進地修習凈業，三年後應當一同來到這裡。到了約定的時間，兩人看見佛陀與聖眾，從西方而來，大地劇烈震動，天花飄舞，一時之間一同化生（《佛祖統紀》）。

德美

德美，姓王，是清河臨清人。十六歲出家，十九歲剃度。隋朝開皇年間，在京師觀摩學習，受持戒律，每天以禮拜懺悔為功課。經常誦唸一萬五千佛名。大業年間，住在京師慧靈寺，普遍興辦福業，有很多感應。唐朝武德初年，住在會昌寺，在寺院西邊建造懺悔堂，修行般舟三昧（pratyutpanna-samādhi，一種禪定方式），整個夏天都不坐下。有時停止口頭上的過失，三年不說話。有時實行不輕慢一切眾生的行為，普遍禮敬比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷等七眾。斷絕世俗的念想，專心念誦西方極樂世界的佛號，終身不停止。貞觀十一年十二月，忽然合掌唸佛而去世，享年六十三歲（《續高僧傳》）。

慧滿

慧滿，姓梁，是雍州長安人。

【English Translation】 English version: 'Fang Guo having emerged from samadhi, told this to his disciples' - from 'Song Gao Seng Zhuan' (Biographies of Eminent Monks of the Song Dynasty).

Pu Ming

Pu Ming, whose surname was Wei, was a native of Anyi in Puzhou. He left home at the age of thirteen and traveled around lecturing. In the fourth year of the Daye era, he was summoned to the Great Chan Samadhi Dojo. In the first year of the Wude era, he resided at Renshou Temple in Puzhou. Every day, he recited the precepts once, the 'Vajra Prajna Sutra' (Diamond Sutra) twenty times, and performed repentance rituals six times a day, dedicating all his good roots to the Pure Land. He spent his life in this way. He built dozens of sandalwood Buddha statues, copied more than a thousand copies of the 'Vajra Prajna Sutra', and lectured on the 'Nirvana Sutra' more than eighty times, as well as countless 'She Lun' (Mahāyānasaṃgraha), 'Śrīmālādevī Siṃhanāda Sūtra' and other sutras and treatises. He passed away at the age of eighty-six at the temple where he resided (from 'Xu Gao Seng Zhuan' - Continued Biographies of Eminent Monks).

Two Śrāmaṇeras

Two Śrāmaṇeras (novice monks) from Wenzhou, it is not known where they were from, shared the same aspiration to recite the Buddha's name. After five years, the elder one passed away first. Upon reaching the Pure Land, he saw the Buddha and reported, 'There is a young Śrāmaṇera who cultivates with me. Can he also be born here?' The Buddha said, 'Because he encouraged you, you developed the aspiration. You may now return and cultivate the Pure Land karma more diligently. After three years, you shall come here together.' When the appointed time arrived, the two saw the Buddha and the holy assembly coming from the West, the earth shook violently, and heavenly flowers fluttered. In an instant, they were transformed together (from 'Fo Zu Tong Ji' - Comprehensive Records of the Buddhas and Patriarchs).

De Mei

De Mei, whose surname was Wang, was a native of Linqing in Qinghe. He left home at the age of sixteen and was ordained at nineteen. During the Kaihuang era of the Sui Dynasty, he observed and learned in the capital, upholding the precepts and taking repentance rituals as his daily practice. He often recited the names of fifteen thousand Buddhas. During the Daye era, he resided at Huiling Temple in the capital, universally promoting meritorious deeds, and there were many auspicious responses. In the early years of the Wude era of the Tang Dynasty, he resided at Huichang Temple. He built a repentance hall west of the courtyard and practiced the Pratyutpanna Samadhi (a type of meditation), not sitting down for the entire summer. Sometimes he stopped verbal misconduct, not speaking for three years. Sometimes he practiced not slighting anyone, universally revering the seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās). He severed worldly thoughts, focusing solely on reciting the Buddha's name of the Western Pure Land, never ceasing throughout his life. In the twelfth month of the eleventh year of the Zhenguan era, he suddenly joined his palms and recited the Buddha's name and passed away at the age of sixty-three (from 'Xu Gao Seng Zhuan' - Continued Biographies of Eminent Monks).

Hui Man

Hui Man, whose surname was Liang, was a native of Chang'an in Yongzhou.

人。七歲出家。明慎威儀。游講四方。貞觀中奉敕住宏濟寺。專宏律訓。獎勸僧徒。嘗愿生安養。浴僧為業。貞觀十六年四月二十日。微疾。自知將盡。出所用物。盡歸常住。正坐繩床。召寺眾訣別而終。年七十五(續高僧傳)。

神素

神素。姓王。安邑鳴條人。少興道杰齊名。每相𢹂問道。遊學講肆。大業四年。杰公停講素繼之。講阿毗曇成實論。共六十餘座。貞觀二年。主棲巖。十七年二月二十三日卒于山。年七十二。素一生行業。屬想西方。臨終日。召大眾與別。跏趺正坐。令讀觀音經兩遍。一心靜聽。自稱南無阿彌陀佛。如是五六聲。又令一人唱餘人和。迄夜。端坐儼然。視之逝矣。是夕仁壽寺智寬法師夜坐。如見素來告別。囑以護持正法。報如來恩。及旦。始知素示寂云(續高僧傳)。

明瞻

明瞻。姓杜。恒州石邑人。少有超世之志。年十七。州縣舉為進士。不就。投飛龍山應覺寺出家。隋初。居京師。屢主法座。唐貞觀初。詔入內殿。升御床。食訖。廣論明君御世之術。以慈護為宗。上大悅。下詔年三月六。普斷屠殺。並於行陳之所。廣建佛寺。瞻私以施物。歲飯千僧。書寫大乘經論。后入太乙山智炬寺而隱焉。晚歲。刻志安養。或譏其遲暮。瞻曰。十念功成。猶得見佛。

【現代漢語翻譯】現代漢語譯本某人。七歲出家，聰慧且舉止合宜。四處遊歷講學。貞觀年間，奉旨住在宏濟寺，專門弘揚戒律，勸勉僧眾。他曾發願往生安養凈土（指西方極樂世界）。以替人沐浴為常業。貞觀十六年四月二十日，略感不適，自知將要離世，拿出自己所用的物品，全部捐給寺院常住。端坐在繩床上，召集寺中僧眾告別后圓寂，享年七十五歲（出自《續高僧傳》）。

神素（人名）

神素，姓王，是安邑鳴條人。年輕時與道杰（人名）齊名，經常一起探討佛法，遊學于各個講經場所。大業四年，道杰停止講經，神素接替他，講授《阿毗曇》（Abhidhamma，佛教論藏）和《成實論》（Tattvasiddhi-sastra）。總共講了六十多座。貞觀二年，主持棲巖寺。貞觀十七年二月二十三日，在山中圓寂，享年七十二歲。神素一生修行，心繫西方凈土。臨終時，召集大眾告別，跏趺而坐，讓人讀誦《觀音經》（Avalokitesvara Sutra）兩遍，自己一心靜聽。然後自稱『南無阿彌陀佛』（Namo Amitabha，皈依阿彌陀佛），如此五六聲。又讓人一人領唱，其餘人和聲，直到深夜。他端坐不動，安詳離世。當晚，仁壽寺的智寬法師夜間禪坐，彷彿見到神素前來告別，囑咐他護持正法，報答如來之恩。天亮后，才知道神素已經示寂（圓寂）了（出自《續高僧傳》）。

明瞻（人名）

明瞻，姓杜，是恒州石邑人。從小就有超脫世俗的志向。十七歲時，州縣推舉他為進士，但他沒有接受，而是投奔飛龍山應覺寺出家。隋朝初年，居住在京城，多次主持法座。唐朝貞觀初年，皇帝下詔讓他進入內殿，登上御床。用膳完畢后，他廣泛論述明君治理天下的方法，以慈悲愛護為根本。皇帝非常高興，下詔在每年的三月初六，普遍停止屠殺，並且在行軍駐紮的地方，廣泛建造佛寺。明瞻私下用自己的財物，每年供養一千名僧人，書寫大乘經論。後來進入太乙山智炬寺隱居。晚年，他一心向往安養凈土。有人譏笑他年老才這樣做，明瞻說：『即使臨終十念，也能得見佛陀。』

【English Translation】 English version A certain person. He became a monk at the age of seven, being intelligent and dignified. He traveled and lectured in various places. During the Zhenguan period (627-649 CE), he was ordered to reside in Hongji Temple, specializing in promoting monastic discipline and encouraging monks. He once vowed to be reborn in the Pure Land of Bliss (referring to the Western Pure Land). He made bathing people his regular practice. On the 20th day of the fourth month of the sixteenth year of Zhenguan, he felt slightly ill and knew he was about to pass away. He took out his belongings and donated them all to the temple. He sat upright on a rope bed, summoned the monks of the temple to bid farewell, and then passed away, at the age of seventy-five (from 'Continued Biographies of Eminent Monks').

Shensu (name of a person)

Shensu, whose surname was Wang, was a native of Mingtiao in Anyi. In his youth, he was as famous as Daojie (name of a person). They often discussed Buddhist teachings together and studied at various lecture halls. In the fourth year of the Daye era (608 CE), when Daojie stopped lecturing, Shensu took over, lecturing on the Abhidhamma (Buddhist Abhidhamma Pitaka) and the Tattvasiddhi-sastra. He lectured on more than sixty occasions in total. In the second year of Zhenguan (628 CE), he presided over Qiyan Temple. On the 23rd day of the second month of the seventeenth year of Zhenguan (643 CE), he passed away in the mountains, at the age of seventy-two. Throughout his life, Shensu practiced diligently, with his mind focused on the Western Pure Land. On the day of his death, he summoned the assembly to bid farewell, sat in the lotus position, and had them recite the Avalokitesvara Sutra twice, while he listened attentively. Then he proclaimed 'Namo Amitabha' (Homage to Amitabha Buddha), about five or six times. He also had one person lead the chanting, with the others joining in chorus, until late at night. He sat upright and motionless, passing away peacefully. That night, the Dharma Master Zhi Kuan of Renshou Temple was meditating at night and seemed to see Shensu coming to bid farewell, instructing him to uphold the Dharma and repay the kindness of the Tathagata. At dawn, it was learned that Shensu had already entered Nirvana (passed away) (from 'Continued Biographies of Eminent Monks').

Mingzhan (name of a person)

Mingzhan, whose surname was Du, was a native of Shiyi in Hengzhou. From a young age, he had aspirations to transcend the world. At the age of seventeen, the state and county recommended him as a Jinshi (a successful candidate in the highest imperial examinations), but he declined and instead went to Yingjue Temple on Feilong Mountain to become a monk. In the early Sui Dynasty, he resided in the capital and presided over Dharma seats on several occasions. In the early Zhenguan period of the Tang Dynasty, the emperor issued an edict summoning him to the inner palace and ascending the imperial bed. After the meal, he extensively discussed the methods of a wise ruler governing the world, with compassion and protection as the foundation. The emperor was very pleased and issued an edict to universally cease slaughter on the sixth day of the third month of each year, and to build Buddhist temples extensively in the places where troops were stationed. Mingzhan privately used his own wealth to support a thousand monks annually and to write out Mahayana sutras and treatises. Later, he entered Zhiju Temple on Taiyi Mountain and lived in seclusion. In his later years, he was devoted to the Pure Land of Bliss. Some ridiculed him for doing so late in life, but Mingzhan said, 'Even with ten recitations at the time of death, one can still see the Buddha.'

吾何慮乎。貞觀二年冬。遇疾。自知時至。就京邑興善寺。設齋別眾。時僕射房元齡杜如晦皆與焉。即日返智炬寺。觀想西方。竭誠不替。十月二十七日。忽告侍者曰。佛來也。須臾又云。二大菩薩亦至。吾于觀經。成就第十二觀。餘者不了。今見善相。當逝矣。怡然合掌而化。年七十(續高僧傳佛祖統紀)。

元會

元會。字懷默。姓席。京兆樊川人。年十二。欣志捐俗。出家海覺寺為總法師弟子。落髮后。即預講席。專志涅槃。義解通釋。造涅槃義章四卷。時新建慈悲寺。延會為寺主。講揚經教。接引後學。貞觀八年。敕住宏福寺。輒廢講事。專修定業。夢無量壽佛以手承之。遂造阿彌陀佛像。繫心作觀。常坐不臥。十四年五月。遘疾返慈悲寺。見佛來迎。遂逝。年五十九(續高僧傳)。

慧璇

慧璇。姓董。少出家襄州。周滅法后。南入茅山。歷棲霞。往安州聽講諸經論。並契幽極。晚歸襄州。住光福寺。寺居山頂。引汲為勞。將移他寺。夜見神人衣紫袍。身長一丈。頂禮璇曰。奉請住此。常講大乘。勿以小乘爲念。其小乘者。亦如高山無水。不能利人。大乘經者。猶如大海。若一人講說。能令所住之地。珍寶光明。眷屬榮勝。飲食豐饒。若念小乘。前事俱失。唯愿宏持。勿孤所望。

【現代漢語翻譯】現代漢語譯本：『我有什麼可憂慮的呢？』貞觀二年冬天，我得了疾病，自己知道時候將到，便到京城興善寺，設定齋飯告別眾人。當時僕射房元齡（官名）和杜如晦（官名）都參與了。當天返回智炬寺，觀想西方極樂世界，竭盡誠意毫不懈怠。十月二十七日，忽然告訴侍者說：『佛來了！』一會兒又說：『兩大菩薩也到了！』我對於《觀經》（《觀無量壽經》的簡稱），成就了第十二觀，其餘的沒有領悟。現在見到美好的景象，應當逝去了。』安詳地合掌而去世，享年七十歲（出自《續高僧傳》《佛祖統紀》）。

元會（人名）元會，字懷默，姓席，是京兆樊川人。十二歲時，欣然立志擺脫世俗，在海覺寺出家，成為總法師的弟子。剃度后，就參與講席，專心研究《涅槃經》（大乘佛教經典）。對於經義的理解通達透徹，撰寫了《涅槃義章》四卷。當時新建了慈悲寺，邀請元會擔任寺主，講揚經教，接引後來的學人。貞觀八年，奉敕居住在宏福寺，隨即停止了講經說法，專心修習禪定。夢見無量壽佛（阿彌陀佛的別稱）用手托著他。於是塑造了阿彌陀佛像，專心致志地觀想。常常坐著不睡覺。貞觀十四年五月，得了疾病返回慈悲寺，看見佛來迎接，於是去世，享年五十九歲（出自《續高僧傳》）。

慧璇（人名）慧璇，姓董，年少時在襄州出家。周朝滅佛后，向南進入茅山，歷經棲霞，前往安州聽講各種經論，並且領悟了其中的精妙之處。晚年回到襄州，住在光福寺。寺廟位於山頂，取水很費力。打算搬到其他寺廟。夜裡看見神人穿著紫色袍子，身高一丈，向慧璇頂禮說：『奉請您住在這裡，常常講說大乘佛法，不要以小乘佛法爲念。』那小乘佛法，就像高山沒有水，不能利益他人。大乘經典，就像大海一樣，如果一個人講說，能使所居住的地方，珍寶光明，眷屬榮耀興盛，飲食豐饒。如果念小乘佛法，之前的一切都會失去。只希望您弘揚大乘佛法，不要辜負我的期望。

【English Translation】 English version: 『What do I have to worry about?』 In the winter of the second year of Zhenguan (era name), I fell ill and knew that my time was approaching. I went to Xingshan Temple in the capital to set up a vegetarian feast to bid farewell to everyone. At that time, the ministers Fang Xuanling (official title) and Du Ruhui (official title) both participated. On the same day, I returned to Zhiju Temple, contemplating the Western Pure Land, with utmost sincerity and without懈怠. On the twenty-seventh day of October, I suddenly told the attendant, 『The Buddha is coming!』 After a while, I said again, 『The two great Bodhisattvas are also here!』 Regarding the Contemplation Sutra (short for the Sutra of Contemplation on the Buddha of Immeasurable Life), I have achieved the twelfth contemplation, and the rest I have not understood. Now I see auspicious signs, and I should pass away.』 He peacefully joined his palms and passed away, at the age of seventy (from Continued Biographies of Eminent Monks and Records of the Lineage of Buddhas and Patriarchs).

Yuanhui (person's name) Yuanhui, styled Huaimo, with the surname Xi, was a native of Fanchuan in Jingzhao. At the age of twelve, he joyfully resolved to renounce the world and became a disciple of Dharma Master Zong at Haijue Temple. After tonsure, he participated in lectures, focusing on the Nirvana Sutra (Mahayana Buddhist scripture). His understanding of the sutra's meaning was thorough and clear, and he wrote four volumes of the 'Commentary on the Meaning of Nirvana.' At that time, Cibei Temple was newly built, and Yuanhui was invited to be the abbot, lecturing on the scriptures and guiding later learners. In the eighth year of Zhenguan, he was ordered to reside at Hongfu Temple, and he immediately stopped lecturing and devoted himself to cultivating meditation. He dreamed that Amitabha Buddha (another name for the Buddha of Immeasurable Life) supported him with his hand. Thereupon, he made an image of Amitabha Buddha and focused his mind on contemplation. He often sat and did not lie down. In the fifth month of the fourteenth year of Zhenguan, he fell ill and returned to Cibei Temple. He saw the Buddha coming to greet him, and then he passed away, at the age of fifty-nine (from Continued Biographies of Eminent Monks).

Huixuan (person's name) Huixuan, with the surname Dong, became a monk in Xiangzhou at a young age. After the Zhou dynasty destroyed Buddhism, he went south to Maoshan, passed through Xixia, and went to Anzhou to listen to lectures on various sutras and treatises, and he understood their profound meaning. In his later years, he returned to Xiangzhou and lived in Guangfu Temple. The temple was located on the top of a mountain, and drawing water was laborious. He planned to move to another temple. At night, he saw a divine person wearing a purple robe, one zhang (ancient Chinese unit of length) tall, bowing to Huixuan and saying, 『I respectfully invite you to live here and often lecture on Mahayana Buddhism. Do not focus on Hinayana Buddhism.』 That Hinayana Buddhism is like a high mountain without water, unable to benefit others. The Mahayana scriptures are like the great sea. If one person lectures on them, it can cause the place where they live to be filled with treasures and light, and their family members to be glorious and prosperous, and their food and drink to be abundant. If you focus on Hinayana Buddhism, you will lose everything that came before. I only hope that you will promote Mahayana Buddhism and not disappoint my expectations.

法師須水。此易得耳。來月八日。定當得之。自往劍南慈母大泉。請一龍王去也。言已不見。至來月七日初夜。大風卒起。從西南來。雷震雨注。通夜相續。至明方住。唯見寺北洼處。清泉香美。合寺相慶。璇慈育為懷。容常含笑。居山久之。道俗翹敬。貞觀二十三年四月八日。夜見山神告曰。法師不久。當生西方。至七月十四日。講盂蘭盆經竟。斂手曰。生受信施。今須通散。一毫以上。舍與十方眾僧。及窮獨乞人。並諸異道。言已終於法座。年七十九(續高僧傳)。

明浚

明浚。姓孫。齊人。常誦金剛般若為業。永徽元年二月十二日夜。暴卒。心尚暖。周時復甦。云初見二青衣童子將至王所。問一生作何業。答云。但誦金剛般若經。王曰。功德不可言。師可更誦滿十萬遍。明年必生凈土。弟子不見師也。令二青衣送之還寺。浚自是精勤愈倍。至二年三月卒。寺眾咸聞異香(續高僧傳)。

善導

善導。不詳其所出。貞觀中。見西河綽禪師凈土九品道場。喜曰。此真入佛之津要。修余行業。迂僻難成。唯此法門。速超生死。於是勤篤精苦。晝夜禮誦。旋至京師。激發四眾。每入室。長跪唱佛。非力竭不休。出則演說凈土法門。三十餘年。未嘗睡眠。護持戒品。纖毫不犯。好食供眾。粗惡

【現代漢語翻譯】現代漢語譯本法師需要用水。這很容易得到。下個月八日，一定可以得到。他親自前往劍南慈母大泉，請來一位龍王。說完就不見了。到了下個月七日初夜，突然颳起大風，從西南方向而來，雷聲震動，大雨傾盆，整夜不停，直到天亮才停止。只見寺廟北邊的洼地裡，涌出清澈香甜的泉水，全寺僧眾都歡慶。璇慈育法師心懷慈悲，容貌常常帶著笑容。在山上住了很久，受到僧俗的尊敬。貞觀二十三年四月八日夜裡，他看見山神告訴他說：『法師不久將往生西方。』到了七月十四日，講完《盂蘭盆經》后，他合起雙手說：『一生接受信徒的佈施，現在應當全部散發出去。哪怕是一絲一毫，都要施捨給十方眾僧，以及貧窮孤獨的乞丐，還有各種不同的修行者。』說完就在法座上圓寂了，享年七十九歲（出自《續高僧傳》）。明浚（Míng Jùn）明浚（Míng Jùn），姓孫，是齊地人。他經常以誦持《金剛般若經》（Jīngāng Bōrě Jīng，Diamond Sutra）為功課。永徽元年二月十二日夜裡，他突然去世，但心臟還溫暖。過了一週時間又甦醒過來，說他最初看見兩個青衣童子帶他到閻王那裡。閻王問他一生做了什麼功德，他回答說：『只是誦持《金剛般若經》。』閻王說：『功德不可估量。您可以再誦滿十萬遍，明年必定往生凈土，弟子就見不到您了。』於是命令兩個青衣童子送他回到寺廟。明浚（Míng Jùn）從此更加精進勤奮。到了第二年三月去世，寺廟裡的僧眾都聞到了奇異的香味（出自《續高僧傳》）。善導（Shàn Dǎo）善導（Shàn Dǎo），不清楚他的籍貫。貞觀年間，他看到西河綽禪師（Chuò Chánshī）的凈土九品道場，高興地說：『這真是進入佛道的要徑。修習其他行業，迂迴偏僻難以成就，只有這個法門，能夠迅速超越生死。』於是他勤奮精進，日夜禮拜誦經。後來到了京師，激發了四眾弟子。每次進入房間，都長跪唱佛，不到力竭不停止。出來就演說凈土法門。三十多年來，從未睡眠。護持戒律，一絲一毫都不違犯。他喜歡把美食供養大眾，自己只吃粗劣的食物。

【English Translation】 English version The Dharma Master needed water. This was easy to obtain. On the eighth day of the next month, it would certainly be obtained. He personally went to the Great Spring of the Kind Mother in Jiannan (Jiànnán), and invited a Dragon King. After speaking, he disappeared. On the seventh day of the next month, at the beginning of the night, a great wind suddenly arose, coming from the southwest. Thunder rumbled and rain poured down, continuing throughout the night, ceasing only at dawn. Only a clear and fragrant spring was seen in the low-lying area north of the temple, and the entire temple rejoiced. The Venerable Xuán Cíyù (Xuán Cíyù) cherished compassion and always had a smile on his face. He lived on the mountain for a long time, and was respected by both monastics and laity. On the eighth day of the fourth month of the twenty-third year of the Zhenguan (Zhēnguān) era, he saw a mountain deity in a dream who told him: 'The Dharma Master will soon be reborn in the Western Pure Land.' On the fourteenth day of the seventh month, after finishing lecturing on the Ullambana Sutra (Yúlánpén Jīng), he put his hands together and said: 'Throughout my life, I have received the offerings of believers, and now I must distribute them all. Even the smallest amount should be given to the monks of the ten directions, as well as to the poor and lonely beggars, and to those of different paths.' After speaking, he passed away on the Dharma seat, at the age of seventy-nine (from the Continued Biographies of Eminent Monks). Ming Jun (Míng Jùn) Ming Jun (Míng Jùn), whose surname was Sun, was a native of Qi. He regularly recited the Diamond Sutra (Jīngāng Bōrě Jīng) as his practice. On the night of the twelfth day of the second month of the first year of the Yonghui (Yǒnghuī) era, he suddenly died, but his heart was still warm. After a week, he revived and said that he had initially seen two boys in green robes leading him to the King of the Underworld. The King asked him what merits he had accumulated in his life. He replied, 'I only recited the Diamond Sutra.' The King said, 'The merit is immeasurable. You may recite it another 100,000 times, and next year you will surely be reborn in the Pure Land, and this disciple will not see you again.' He then ordered the two boys in green robes to send him back to the temple. From then on, Ming Jun (Míng Jùn) became even more diligent and assiduous. He passed away in the third month of the second year, and the monks in the temple all smelled a strange fragrance (from the Continued Biographies of Eminent Monks). Shan Dao (Shàn Dǎo) Shan Dao (Shàn Dǎo), whose origins are unknown. During the Zhenguan (Zhēnguān) era, he saw the Pure Land Nine Grades Dharma assembly of Zen Master Chuo (Chuò Chánshī) of the West River and rejoiced, saying: 'This is truly the essential path to enter the Buddha's way. Cultivating other practices is circuitous and difficult to achieve. Only this Dharma gate can quickly transcend birth and death.' Therefore, he was diligent and assiduous, prostrating and reciting scriptures day and night. Later, he went to the capital and inspired the fourfold assembly. Every time he entered his room, he would kneel and chant the Buddha's name until he was exhausted. When he came out, he would expound the Pure Land Dharma gate. For more than thirty years, he never slept. He upheld the precepts without violating even the slightest detail. He liked to offer delicious food to the assembly, while he himself only ate coarse food.

自奉。所有䞋施。用寫阿彌陀經十萬余卷。畫凈土變相三百壁。修營塔寺。然燈續明。道俗從其化者甚眾。有誦彌陀經十萬至五十萬遍者。有日課佛名自一萬至十萬者。其間得三昧生凈土者。不可紀述。或問唸佛生凈土邪。導曰。如汝所念。遂汝所愿。乃自唸一聲。有一光明從其口出。十至於百。光亦如之。其勸世偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘病苦。任汝千般快樂。無常終是到來。唯有徑路修行。但念阿彌陀佛。或問何故不令人作觀。直遣專稱名號邪。答曰。眾生障重。境細心粗。識飏神飛。觀難成就。是以大聖悲憐。直勸專稱名字。正由稱名易故。相續即生。若能唸唸相續。畢命為期者。十即十生。百即百生。何以故。無外雜緣。得正念故。與佛本願相應故。不違教故。順佛語故。若舍專念。修雜業者。百中希得一二。千中希得三四。何以故。雜緣亂動。失正念故。與佛本願不相應故。與教相違故。不順佛語故。繫念不相續故。心不續念報佛恩故。雖作業行。常與名利相應故。樂近雜緣。自障障他往生正行故。比見諸方道俗。解行不同。專雜有異。但使專意作者。十即十生。修雜不至心者。千中無一。愿一切人等。善自思惟。行住坐臥。必須厲心克己。晝夜莫廢。畢命為期。前念命

【現代漢語翻譯】現代漢語譯本自身奉行節儉，將所有佈施的財物，用來書寫《阿彌陀經》（Amitabha Sutra，一部描述阿彌陀佛及其凈土的佛教經典）十萬多卷，繪製凈土變相圖三百幅，修建寺廟佛塔，點燈續光明。跟隨他教化的人非常多。有人誦唸《彌陀經》十萬遍到五十萬遍，有人每日功課唸佛名號從一萬到十萬。其中得到三昧（Samadhi，一種冥想狀態）往生凈土的人，不可勝數。有人問唸佛可以往生凈土嗎？道綽（Daochuo，唐代凈土宗僧人）回答說：『如你所念，遂你所愿。』於是自己唸一聲佛，就有一道光明從他口中發出，十聲到百聲，光明也像這樣。他勸世的偈子說：『漸漸雞皮鶴髮，看看行步龍鍾。假饒金玉滿堂，豈免衰殘病苦。任汝千般快樂，無常終是到來。唯有徑路修行，但念阿彌陀佛。』有人問為什麼不讓人修觀想，直接讓人專心稱念名號呢？回答說：『眾生業障深重，所觀之境細微，心識粗糙，精神浮動，觀想難以成就。因此大聖（指佛）悲憫憐惜，直接勸人專心稱念名號。正是因為稱念名號容易，所以能夠相續不斷，就能往生。如果能夠唸唸相續，以畢生的壽命為期限，那麼十個唸佛的人有十個往生，一百個唸佛的人有一百個往生。為什麼呢？因為沒有外在的雜亂因緣，能夠得到正念的緣故；與阿彌陀佛的本願相應合的緣故；不違背佛教教義的緣故；順從佛的教誨的緣故。如果捨棄專心念佛，修習其他雜業的人，一百個人中很少能有一兩個往生，一千個人中很少能有三四個往生。為什麼呢？因為雜亂的因緣擾亂心神，失去正念的緣故；與阿彌陀佛的本願不相應的緣故；與佛教的教義相違背的緣故；不順從佛的教誨的緣故；繫念不能相續的緣故；心中不能持續唸佛來報答佛恩的緣故；雖然做種種修行，常常與名利相應合的緣故；喜歡接近雜亂的因緣，自己障礙也障礙他人往生凈土的正行。』比較起來，看到各方道俗，理解和修行不同，專修和雜修有差異。只要專心致志地念佛的人，十個有十個往生；修雜行而不至心的人，一千個中也沒有一個往生。愿一切人等，好好地思考。行住坐臥，必須嚴格要求自己，晝夜不停，以畢生的壽命為期限，前念臨終……

【English Translation】 English version He practiced frugality himself. All the offerings were used to write over 100,000 copies of the Amitabha Sutra (a Buddhist scripture describing Amitabha Buddha and his Pure Land), paint 300 murals of Pure Land transformations, and build and repair temples and pagodas, continuously lighting lamps. Many monks and laypeople followed his teachings. Some recited the Amitabha Sutra from 100,000 to 500,000 times, and some made it their daily practice to recite the Buddha's name from 10,000 to 100,000 times. Among them, those who attained Samadhi (a state of meditative consciousness) and were reborn in the Pure Land were countless. Someone asked if唸佛 (nianfo, mindfulness of the Buddha) could lead to rebirth in the Pure Land. Daochuo (a Tang Dynasty Pure Land Buddhist monk) replied, 'As you念 (nian, contemplate/recite), so shall your wish be fulfilled.' Then he himself recited the Buddha's name once, and a ray of light emanated from his mouth. From ten to a hundred times, the light was the same. His verse of exhortation to the world says: 'Gradually, the skin wrinkles and the hair turns white; look, the gait becomes unsteady and faltering. Even if gold and jade fill the halls, how can one escape decline, decay, sickness, and suffering? No matter how much happiness you have, impermanence will ultimately arrive. Only by taking the direct path of cultivation, just念 (nian, contemplate/recite) Amitabha Buddha.' Someone asked why not have people practice contemplation, but directly have them single-mindedly recite the name? He replied, 'Sentient beings have heavy karmic obstacles, the objects of contemplation are subtle, the mind is coarse, and the spirit is scattered. Contemplation is difficult to achieve. Therefore, the Great Sage (referring to the Buddha) has compassion and directly encourages single-minded recitation of the name. Precisely because reciting the name is easy, it can be continuous, and thus one can be reborn. If one can念 (nian, contemplate/recite) continuously, taking one's entire life as the limit, then ten who念 (nian, contemplate/recite) will be reborn, and a hundred who念 (nian, contemplate/recite) will be reborn. Why? Because there are no external distracting conditions, one can attain right mindfulness; because it corresponds with Amitabha Buddha's original vow; because it does not violate the Buddhist teachings; because it accords with the Buddha's words. If one abandons single-minded念 (nian, contemplate/recite) and cultivates miscellaneous practices, then only one or two out of a hundred may be reborn, and only three or four out of a thousand may be reborn. Why? Because miscellaneous conditions disturb and agitate the mind, one loses right mindfulness; because it does not correspond with Amitabha Buddha's original vow; because it contradicts the Buddhist teachings; because it does not accord with the Buddha's words; because mindfulness is not continuous; because the mind cannot continuously念 (nian, contemplate/recite) to repay the Buddha's kindness; although one performs various practices, they are always associated with fame and gain; one enjoys being close to miscellaneous conditions, obstructing oneself and others from the right practice of being reborn in the Pure Land.' In comparison, seeing the monks and laypeople of various regions, their understanding and practice differ, with differences between single-minded and miscellaneous practices. As long as those who念 (nian, contemplate/recite) single-mindedly, ten out of ten will be reborn; those who cultivate miscellaneous practices without sincerity, not even one out of a thousand will be reborn. May all people contemplate well. Whether walking, standing, sitting, or lying down, one must strictly discipline oneself, day and night without ceasing, taking one's entire life as the limit, with the thought of approaching death…

終。后念即生。長時永劫。受無為法樂。乃至成佛。豈不快哉。又作臨終正念文曰。凡人臨終欲生凈土者。須是不得怕死。常念此身多苦。不凈惡緣。種種交纏。若得舍此穢身。超生凈土。受無量快樂。解脫生死苦趣。乃是稱意之事。如脫弊衣。得換珍服。放下身心。莫生戀著。才遇有病。便念無常。一心待死。須囑家人。及問候人。來我前者。為我念佛。不得說眼前閑雜之話。家中長短之事。亦不須軟語安慰。祝願安樂。此皆虛華無益。若病重將終。親屬不得垂淚哭泣。及發嗟嘆懊恨聲。惑亂心神。失其正念。但教記取阿彌陀佛。守令氣盡。若得明解凈土之人。頻來䇿勵。極為大幸。用此法者。決定往生。無疑慮也。死門甚大。須自家著力始得。一念差錯。歷劫受苦。誰人相代。思之思之。導一日忽謂人曰。此身可厭。吾將西歸。乃登寺前柳樹。向西祝曰。愿佛接我。菩薩助我。令我不失正念。得生安養。言已。投身而逝。高宗知其神異。賜寺額曰光明雲(佛祖統紀樂邦文類)。

懷感

懷感。不詳其所出。秉持強毅。精苦力學。聞經言唸佛少時。得生安養。疑情未決。還叩善導。導曰。唸佛往生。諸佛誠言。子能信入。至心念佛。當有證驗。乃入道場三七日。不睹靈瑞。自恨障深。欲絕食畢命。導不

【現代漢語翻譯】現代漢語譯本：結束。后一念即生起，長時永劫，享受無為法的快樂，乃至成就佛果，豈不是非常快樂的事嗎？又作《臨終正念文》說：『凡是臨終想要往生凈土的人，必須不要害怕死亡，常念此身充滿痛苦，不凈的惡緣種種交纏。如果能夠捨棄這個污穢的身體，超生到凈土，享受無量的快樂，解脫生死的痛苦，乃是稱心如意的事情，如同脫下破舊的衣服，換上珍貴的服裝。放下身心，不要產生留戀。一旦遇到疾病，便念無常，一心等待死亡。必須囑咐家人以及前來問候的人，在我面前為我念佛，不得說眼前的閑雜話，家中的瑣事。也不需要用柔和的言語安慰，祝願安樂，這些都是虛華無益的。如果病情嚴重將要臨終，親屬不得垂淚哭泣，以及發出嗟嘆懊恨的聲音，迷惑擾亂心神，失去正念。只要教他記住阿彌陀佛（Amitabha Buddha），守護直到氣息斷絕。如果能得到明白瞭解凈土的人，時常前來策勵，是極為幸運的事。用這種方法的人，決定能夠往生，沒有疑慮。死亡之門非常大，必須自己著力才能成功。一念之差錯，歷劫遭受痛苦，誰人能夠代替？仔細思考，仔細思考。』導一日忽然對人說：『這個身體令人厭惡，我將要往生西方。』於是登上寺前的柳樹，向西祝願說：『愿佛接引我，菩薩（Bodhisattva）幫助我，令我不失去正念，得生安養。』說完，投身而逝。高宗知道他的神異，賜予寺廟匾額名為光明雲（Guangming Yun）。（出自《佛祖統紀·樂邦文類》）

懷感（Huaigan）

懷感（Huaigan），不清楚他的出身。秉性堅強剛毅，精進刻苦地學習。聽到經書上說唸佛很少的時間，就能往生安養，心中疑慮未決，又去請教善導（Shandao）。善導（Shandao）說：『唸佛往生，是諸佛誠實之言。你如果能夠深信不疑，至心念佛，應當會有證驗。』於是進入道場二十一天，沒有看到任何靈瑞，自恨業障深重，想要絕食而死。善導（Shandao）不

【English Translation】 English version: End. The subsequent thought then arises, for a long time and endless kalpas, enjoying the bliss of the unconditioned Dharma, and even attaining Buddhahood. Wouldn't that be joyful? Furthermore, the 'Admonition on Right Mindfulness at the Time of Death' states: 'Those who wish to be reborn in the Pure Land at the time of death must not fear death. Constantly contemplate that this body is full of suffering, with impure and evil conditions intertwined. If one can relinquish this defiled body and be reborn in the Pure Land, enjoying immeasurable happiness and liberation from the suffering of birth and death, it is a most desirable thing, like taking off worn-out clothes and putting on precious garments. Let go of body and mind, and do not be attached. As soon as illness arises, contemplate impermanence and single-mindedly await death. One must instruct family members and those who come to inquire, to recite the Buddha's name for me in my presence, and not to speak of idle matters or household affairs. There is also no need for gentle words of comfort or wishes for peace and happiness; these are all empty and useless. If the illness is severe and one is about to die, relatives must not weep or cry, nor utter sighs of regret, lest they confuse and disturb the mind, causing one to lose right mindfulness. Simply instruct them to remember Amitabha Buddha (Amitabha Buddha), guarding until the last breath. If one can find someone who understands the Pure Land teachings to frequently encourage them, it would be extremely fortunate. Those who use this method will certainly be reborn, without doubt. The gate of death is very large, and one must exert oneself to succeed. A single mistake in thought will lead to suffering for countless kalpas. Who can take your place? Think about it, think about it.' One day, Dao suddenly said to others, 'This body is repulsive; I am going to return to the West.' Then he climbed a willow tree in front of the temple and made a vow facing west, saying, 'May the Buddha receive me, may the Bodhisattva (Bodhisattva) assist me, so that I do not lose right mindfulness and may be reborn in the Land of Bliss.' Having spoken, he threw himself down and died. Emperor Gaozong, knowing of his spiritual power, bestowed upon the temple the name 'Luminous Cloud' (Guangming Yun). (From 'Records of the Buddhist Patriarchs, Categories of Texts on the Land of Bliss')

Huaigan (Huaigan)

Huaigan (Huaigan), it is not clear where he came from. He was strong and resolute, diligently and assiduously studying. Hearing in the scriptures that reciting the Buddha's name for a short time could lead to rebirth in the Land of Bliss, he was uncertain and went to consult Shandao (Shandao). Shandao (Shandao) said, 'Reciting the Buddha's name for rebirth is the sincere word of all Buddhas. If you can believe deeply and recite the Buddha's name with utmost sincerity, you should have proof.' Thereupon, he entered the monastery for twenty-one days, without seeing any auspicious signs, regretting his deep karmic obstacles, and wanting to end his life by fasting. Shandao (Shandao) did not

許。勸令益加精進。三年。感佛化金色光。睹眉間毫相。證唸佛三昧。著決疑論七卷。臨終見化佛來迎。面西而卒(宋高僧傳)。

法祥

法祥。同州人。少出家。周遊訪道。清貧寡欲。棲止無定處。后住揚州大興國寺。三十餘年。立身凝肅。常坐臥一大房。開通前後。當風而住。以讀經為業。道俗有問訊者。非盡卷不交一言。以安養為期。凡有饒益事。必迴向凈土。后疾甚。侍者參立。聞祥連稱佛像。侍者回顧。瞥見佛現形。佇立西壁。光明若鏡。須臾漸隱。俄而香樂盈空。又見白鶴西來。繞屋三匝。還向西去。少時祥卒(續高僧傳佛祖統紀)。

寶相

寶相。姓馬。雍州長安人。年十九出家。行頭陀行。六時禮懺。四十餘年。每夜分課誦阿彌陀經七遍。持佛號六萬聲。先後讀涅槃一千八十遍。兼誦金剛經般若經。終於即世。平居冷食粗衣。一心正念。晨宵翹注。及病既革。誦唸自克。終斯不捨。囑道俗曰。唸佛為先。勿虛度世。當於西方相待。又曰。燒散吾尸。不勞銘塔。言訖而逝。年八十三(續高僧傳)。

功迥

功迥。浚儀人。行普賢懺。身不倚床者三十年。一日見普賢大士。乘六牙象。地白金色。晚年專講法華。至藥草譬喻品。天輒降雨。又撰佛地論疏。愿迥詮疏功

【現代漢語翻譯】許（人名）。勸他更加精進，三年後，感應到佛陀化現的金色光芒，親眼見到佛陀眉間的白毫相，證得唸佛三昧（一種禪定狀態）。他撰寫了《決疑論》七卷。臨終時，見到化佛前來迎接，面向西方圓寂。（出自《宋高僧傳》）

法祥（人名）

法祥，同州（地名）人。年少時出家，四處遊歷訪道，生活清貧，很少有慾望，居住的地方也不固定。後來住在揚州（地名）大興國寺，三十多年。他為人莊重嚴肅，常常坐臥在一間大房子里，前後開通，迎著風居住，以誦讀佛經為事業。道士和俗人有來問訊的，除非讀完一卷經，否則不輕易說一句話。他以求生安養（極樂世界）為目標，凡是有利益的事情，必定迴向凈土。後來病得很重，侍者站在旁邊，聽到法祥連續稱念佛像。侍者回頭看，瞥見佛陀顯現身形，佇立在西邊的墻壁上，光明如同鏡子。一會兒漸漸隱去。不久，香氣和音樂充滿天空，又看見白鶴從西方飛來，繞著屋子三圈，然後向西飛去。不久，法祥圓寂。（出自《續高僧傳》《佛祖統紀》）

寶相（人名）

寶相，姓馬，雍州（地名）長安（地名）人。十九歲出家，修頭陀行（一種苦行），每天六時禮拜懺悔，持續了四十多年。每天晚上分時段課誦《阿彌陀經》七遍，持唸佛號六萬聲，先後讀《涅槃經》一千零八十遍，兼誦《金剛經》《般若經》。最終圓寂。他平時吃冷飯，穿粗衣，一心正念，早晚都專注修行。等到病重的時候，誦唸更加努力，始終不放棄。他囑咐道士和俗人說：『唸佛為先，不要虛度一生，應當在西方極樂世界相見。』又說：『燒散我的屍體，不用為我立塔。』說完就去世了，享年八十三歲。（出自《續高僧傳》）

功迥（人名）

功迥，浚儀（地名）人。修普賢懺（一種懺悔法門），三十年身體不靠床休息。有一天，他見到普賢大士（菩薩名），乘坐六牙白象，大地呈現白色金色。晚年專門講解《法華經》，講到《藥草喻品》時，天上就下雨。他又撰寫了《佛地論疏》，希望能夠闡明疏的功用。

【English Translation】 Xu (name). He was encouraged to be more diligent. After three years, he sensed the golden light of Buddha's transformation, personally saw the white hair between the Buddha's eyebrows, and attained the Samadhi (a state of meditation) of Buddha Recitation. He wrote seven volumes of 'Treatise on Resolving Doubts'. At the time of his death, he saw the transformed Buddha coming to greet him, and passed away facing west. (From 'Song Biographies of Eminent Monks')

Faxiang (name)

Faxiang, a native of Tongzhou (place name), left home at a young age and traveled around seeking the Way, living a simple and desireless life, with no fixed abode. Later, he lived in Daxingguo Temple in Yangzhou (place name) for more than thirty years. He was dignified and solemn, often sitting and lying in a large room, open in the front and back, living in the wind, taking reading scriptures as his career. When Taoists and lay people came to inquire, he would not say a word unless he finished reading a volume of scriptures. He aimed to be reborn in the Land of Bliss (Sukhavati), and always dedicated any beneficial deeds to the Pure Land. Later, he became very ill. The attendants stood by his side and heard Faxiang continuously chanting the Buddha's image. The attendant looked back and caught a glimpse of the Buddha manifesting, standing on the west wall, the light like a mirror. After a while, it gradually disappeared. Soon, fragrance and music filled the sky, and white cranes were seen flying from the west, circling the house three times, and then flying west. Soon after, Faxiang passed away. (From 'Continued Biographies of Eminent Monks' and 'Chronicles of the Buddha and Patriarchs')

Baoxiang (name)

Baoxiang, surnamed Ma, was a native of Chang'an (place name), Yongzhou (place name). He left home at the age of nineteen and practiced the ascetic practices (dhuta), repenting and worshiping six times a day for more than forty years. Every night, he recited the 'Amitabha Sutra' seven times in segments, chanted the Buddha's name 60,000 times, and read the 'Nirvana Sutra' 1,080 times, as well as the 'Diamond Sutra' and 'Prajna Sutra'. He eventually passed away. He usually ate cold food and wore rough clothes, focusing his mind on right mindfulness, diligently practicing day and night. When he became seriously ill, he recited even more diligently, never giving up. He instructed Taoists and lay people: 'Reciting the Buddha is the priority, do not waste your life, we should meet in the Western Pure Land.' He also said: 'Cremate my body, do not bother building a pagoda for me.' After saying this, he passed away at the age of eighty-three. (From 'Continued Biographies of Eminent Monks')

Gongjiong (name)

Gongjiong, a native of Junyi (place name), practiced the Universal Worthy Repentance (a repentance practice), and did not lean on a bed for thirty years. One day, he saw the Universal Worthy Bodhisattva (name of a Bodhisattva) riding a six-tusked white elephant, the ground appearing white and golden. In his later years, he specialized in lecturing on the 'Lotus Sutra'. When he lectured on the 'Parable of the Medicinal Herbs' chapter, it rained from the sky. He also wrote a commentary on the 'Treatise on the Buddha-Land', hoping to explain the function of the commentary.

德。求生凈土。疏成。五色異光照其室。迥曰。得於此時乘光見佛。所愿足矣。乃繫念西方。不食而化(佛祖統紀)。

惟岸

惟岸。并州人。平生行方等懺。迴向凈土。遇微疾。禪觀無間。一日見觀音勢至二菩薩現空中。遲久不滅。岸頂禮雨淚曰。幸以肉眼。得睹聖容。所恨後世無傳。乃召畫工。無能畫者。忽有二人。自言從西京來。欲往五臺。愿畫菩薩像。畫畢忽不見。岸知西方緣熟。告諸弟子曰。吾今往生。誰偕行者。有小童子。稽顙曰。愿隨師去。岸令辭父母。父母謂為戲言。未信也。頃之。沐浴更衣。入道場坐。唸佛而化。岸撫其背曰。小子先我行邪。因索筆作偈。贊所畫二菩薩像。贊畢。別諸弟子。入道場。命門徒助稱佛名。端坐而逝。年八十。時垂拱元年正月七日也(宋高僧傳)。

法持

法持。姓張。潤州江寧人。幼出家。年十三。謁黃梅忍禪師。蒙示法要。領解幽元。後事方禪師為入室弟子。已而專修凈業。長安二年九月五日。終於金陵延祚寺。臨終遺命。露屍松林之下。施與烏鳶螻蟻。使食吾血肉者。起凈土因。言已瞑目。寺僧見神幡數首。從西而來。幡出異光以燭其室。年六十八(宋高僧傳佛祖統紀)。

懷玉

懷玉。姓高。丹邱人。執持律法。名節峭

【現代漢語翻譯】現代漢語譯本德。祈求往生凈土，撰寫疏文完成時，屋裡出現五色奇異的光芒。迥說：『我能在這個時候乘著光見到佛，心願就滿足了。』於是專心念誦西方極樂世界，不吃東西而圓寂。（《佛祖統紀》）

惟岸

惟岸，并州人。一生修行方等懺法，迴向凈土。遇到輕微的疾病，禪觀沒有間斷。一天，看見觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）二位菩薩顯現在空中，很久都沒有消失。惟岸頂禮膜拜，流著眼淚說：『有幸以肉眼，得見菩薩聖容，只遺憾後世無法傳揚。』於是召集畫工，卻沒有能畫的。忽然來了兩個人，自稱從西京來，想要去五臺山，願意畫菩薩像。畫完后忽然不見了。惟岸知道自己與西方的緣分成熟了，告訴眾弟子說：『我今天要往生了，誰願意一同前往？』有個小童子，叩頭說：『願意跟隨師父去。』惟岸讓他辭別父母，父母以為是開玩笑，沒有相信。不久，惟岸沐浴更衣，進入道場坐下，唸佛而圓寂。惟岸撫摸著童子的背說：『你這小子比我先走一步啊。』於是拿起筆寫下偈子，讚美所畫的二位菩薩像。讚美完畢，與眾弟子告別，進入道場，命令門徒幫助稱念佛名，端坐而逝，享年八十歲。時間是垂拱元年正月七日。（《宋高僧傳》）

法持

法持，姓張，潤州江寧人。從小出家，十三歲時，拜見黃梅忍禪師（Dhyāna Master Ren of Huangmei），蒙受開示佛法要義，領悟了深奧的道理。後來侍奉方禪師作為入室弟子。之後專心修習凈土法門。長安二年九月五日，在金陵延祚寺圓寂。臨終留下遺言，將屍體暴露在松樹林下，施捨給烏鴉、老鷹、螻蟻。使吃了我的血肉的眾生，種下往生凈土的因緣。說完就閉上了眼睛。寺廟的僧人看見幾面神幡，從西方而來，幡上發出奇異的光芒照亮了整個房間。享年六十八歲。（《宋高僧傳》《佛祖統紀》）

懷玉

懷玉，姓高，丹邱人。堅持遵守戒律，名節高尚。

【English Translation】 English version De. He sought rebirth in the Pure Land. When his memorial was completed, five-colored auspicious light illuminated his room. Jiong said, 'To be able to see the Buddha riding on the light at this moment, my wish is fulfilled.' Thereupon, he focused his mind on the Western Pure Land and passed away without eating. (Chronicles of the Buddhist Patriarchs)

Wei'an

Wei'an, a native of Bingzhou, practiced the Fangdeng Repentance throughout his life, dedicating the merits to the Pure Land. Encountering a minor illness, his meditative contemplation was uninterrupted. One day, he saw Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi) Bodhisattvas appearing in the sky, remaining for a long time without disappearing. Wei'an prostrated and wept, saying, 'Fortunately, with my own eyes, I have been able to behold the holy countenances. My only regret is that there will be no transmission to future generations.' Thereupon, he summoned painters, but none were able to paint. Suddenly, two people came, claiming to be from Xijing, wanting to go to Mount Wutai, and willing to paint the Bodhisattva images. After the painting was completed, they suddenly disappeared. Wei'an knew that his affinity with the West was ripe, and told his disciples, 'I am going to be reborn in the Pure Land today. Who will go with me?' A young boy prostrated and said, 'I am willing to follow the master.' Wei'an told him to bid farewell to his parents, but his parents thought it was a joke and did not believe it. Soon after, Wei'an bathed and changed his clothes, entered the Dharma hall and sat down, and passed away while reciting the Buddha's name. Wei'an stroked the boy's back and said, 'Little one, you are going ahead of me!' Thereupon, he picked up a pen and wrote a verse, praising the two Bodhisattva images that had been painted. After the praise, he bid farewell to his disciples, entered the Dharma hall, and ordered his disciples to help recite the Buddha's name. He passed away peacefully, at the age of eighty. The time was the seventh day of the first month of the first year of the Chuigong era. (Song Biographies of Eminent Monks)

Fachi

Fachi, surnamed Zhang, was a native of Jiangning in Runzhou. He left home at a young age, and at the age of thirteen, he visited Dhyāna Master Ren of Huangmei, receiving instruction on the essentials of the Dharma, and comprehending profound principles. Later, he served Dhyāna Master Fang as an inner-chamber disciple. Afterwards, he devoted himself to cultivating the Pure Land practice. On the fifth day of the ninth month of the second year of the Chang'an era, he passed away at Yanzuo Temple in Jinling. On his deathbed, he left instructions to expose his corpse under the pine forest, giving it to crows, eagles, ants. May those who eat my flesh and blood plant the cause for rebirth in the Pure Land. After speaking, he closed his eyes. The monks of the temple saw several divine banners coming from the West, the banners emitting strange light to illuminate the room. He was sixty-eight years old. (Song Biographies of Eminent Monks, Chronicles of the Buddhist Patriarchs)

Huaiyu

Huaiyu, surnamed Gao, was a native of Danqiu. He upheld the precepts and was of noble character.

然。一食長坐。蚤虱恣生。誦彌陀經三十萬遍。日課佛號五萬聲。常行懺悔。天寶元年六月九日。見西方聖像。數如恒沙。一人擎銀臺來迎。玉曰。吾一生唸佛。誓取金臺。何為不然。聖眾遂隱。玉倍加精進。忽聞空中雲。頭上已有光暈矣。請趺坐結印以俟佛來。越三日。異光滿室。玉云。若聞異香。我報將盡。書偈云。清凈皎潔無塵垢。上品蓮臺為父母。我修道來經十劫。出示閻浮厭眾苦。一生苦行超十劫。永離娑婆歸凈土。說偈已。香氣盈空。聖眾遍滿。見阿彌陀佛。觀音勢至。身紫金色。共禦金剛臺來迎。玉含笑而逝。郡太守段懷然作偈贊曰。我師一念登初地。佛國笙歌兩度來。唯有門前古槐樹。枝低只為掛金臺(宋高僧傳)。

慧日

慧日。姓辛。東萊人。唐中宗時得度。見義凈三藏。詣西域求法。心慕之。於是泛舶渡海。經三年。得達天竺。禮如來聖蹟。尋求梵本。日既閱歷艱苦。深厭閻浮。思何國何方有樂無苦。何法何行。能速見佛。遍問天竺三藏。皆勸修凈土法門。日聞已頂受。漸至北印度健䭾羅國。王城東北有大山。山有觀世音像。有至誠祈請者。每見大士現身。日至山叩頭七日。又斷食。畢命為期。至七日夜。觀音于空中現紫金身。長一丈餘。坐寶蓮華。垂右手摩日頂曰。汝欲傳法。

【現代漢語翻譯】現代漢語譯本：好的。他堅持每天只吃一餐，長期禪坐，任由跳蚤和虱子滋生。誦讀《彌陀經》三十萬遍，每日唸誦佛號五萬聲，經常進行懺悔。天寶元年六月九日，他看見西方聖像，數量多如恒河沙數。其中一人手持銀臺前來迎接。玉說道：『我一生唸佛，發誓要往生金臺，為何不是金臺？』聖眾隨即隱去。玉更加精進修行。忽然聽見空中傳來聲音說：『你的頭上已經有光暈了。請盤腿結印，等待佛陀降臨。』過了三天，奇異的光芒充滿房間。玉說：『如果聞到奇異的香味，我就要走了。』於是寫下偈語：『清凈皎潔無塵垢，上品蓮臺為父母。我修道來經十劫，出示閻浮厭眾苦。一生苦行超十劫，永離娑婆歸凈土。』說完偈語后，香氣瀰漫天空，聖眾遍滿虛空，他看見阿彌陀佛（Amitabha Buddha），觀音（Avalokiteshvara）菩薩、勢至（Mahasthamaprapta）菩薩，身體呈現紫金色，一同乘坐金剛臺前來迎接。玉面帶微笑安詳離世。郡太守段懷然作偈讚歎道：『我師一念登初地，佛國笙歌兩度來。唯有門前古槐樹，枝低只為掛金臺』（出自《宋高僧傳》）。

慧日

慧日法師，姓辛，是東萊人。唐中宗時期出家得度。他見到義凈（Yijing）三藏前往西域求法，心生仰慕。於是乘船渡海，經過三年，到達天竺（India）。他禮拜如來（Tathagata）的聖蹟，尋求梵文經典。慧日法師經歷了許多艱苦，深深厭惡閻浮提（Jambudvipa，指我們所居住的這個世界）。他思考哪個國家哪個地方沒有痛苦只有快樂，用什麼方法什麼修行能夠快速見到佛陀。他向天竺的三藏法師們請教，他們都勸他修習凈土法門。慧日法師聽后非常信受，逐漸到達北印度健䭾羅（Gandhara）國。王城東北方有一座大山，山上有一尊觀世音（Avalokiteshvara）菩薩像。如果有人至誠祈請，常常能見到大士顯現真身。慧日法師來到山中，叩頭七日，又斷食，以性命為期。到了第七日夜晚，觀音菩薩在空中顯現紫金身，身高一丈多，坐在寶蓮華上，垂下右手摩慧日法師的頭頂說：『你想要傳法，』

【English Translation】 English version: So it was. He adhered to eating only one meal a day and practiced prolonged sitting meditation, allowing fleas and lice to thrive. He recited the 'Amitabha Sutra' three hundred thousand times, chanted the Buddha's name fifty thousand times daily, and frequently performed repentance. On the ninth day of the sixth month of the first year of the Tianbao era, he saw Western sacred images, as numerous as the sands of the Ganges. One of them held a silver platform to welcome him. Yu said, 'I have recited the Buddha's name throughout my life, vowing to be reborn on a golden platform. Why is it not golden?' The sacred assembly then disappeared. Yu became even more diligent in his practice. Suddenly, he heard a voice in the air saying, 'A halo of light is already above your head. Please sit in the lotus position, form a mudra, and await the arrival of the Buddha.' After three days, strange light filled the room. Yu said, 'If I smell a strange fragrance, my time is near.' He then wrote a verse: 'Pure and bright, without dust or defilement, the supreme lotus platform is my parents. I have cultivated the Way for ten kalpas, appearing in Jambudvipa (the world we live in) and weary of suffering. A lifetime of ascetic practices surpasses ten kalpas, forever leaving the Saha world (world of suffering) and returning to the Pure Land.' After reciting the verse, fragrance filled the air, and the sacred assembly filled the sky. He saw Amitabha Buddha (Amitabha Buddha), Avalokiteshvara (Avalokiteshvara) Bodhisattva, and Mahasthamaprapta (Mahasthamaprapta) Bodhisattva, their bodies of purple-gold color, coming together on a diamond platform to welcome him. Yu passed away peacefully with a smile. Duan Huairan, the prefect of the commandery, composed a verse in praise: 'My teacher ascended to the first ground with a single thought, the music of the Buddha-land came twice. Only the ancient locust tree in front of the gate, lowers its branches to hang the golden platform' (from 'Song Dynasty Biographies of Eminent Monks').

Huiri

Huiri, whose surname was Xin, was a native of Donglai. He was ordained during the reign of Emperor Zhongzong of the Tang Dynasty. Seeing the Venerable Yijing (Yijing) going to the Western Regions to seek the Dharma, he admired him greatly. Therefore, he sailed across the sea, and after three years, he arrived in India (India). He paid homage to the sacred sites of the Tathagata (Tathagata) and sought Sanskrit scriptures. Having experienced many hardships, Huiri deeply loathed Jambudvipa (Jambudvipa, referring to the world we live in). He wondered which country or place had only happiness and no suffering, and what method or practice could quickly lead to seeing the Buddha. He asked the Tripitaka masters of India, who all advised him to practice the Pure Land Dharma. Huiri accepted this with great faith and gradually reached the country of Gandhara (Gandhara) in northern India. To the northeast of the royal city was a large mountain, on which there was an image of Avalokiteshvara (Avalokiteshvara) Bodhisattva. Those who sincerely prayed often saw the Great Being manifest. Huiri went to the mountain and prostrated himself for seven days, also fasting, with his life as the limit. On the seventh night, Avalokiteshvara Bodhisattva appeared in the air with a purple-gold body, more than ten feet tall, sitting on a jeweled lotus flower, and lowered his right hand to touch the crown of Huiri's head, saying, 'If you wish to transmit the Dharma,'

自利利他。唯念西方極樂世界。阿彌陀佛。發願往生。到彼國已。見佛及我。得大利益。汝當知凈土法門。勝過諸行。說已忽滅。日既困憊。聞已。精神頓壯。及登嶺東歸。計行七十餘國。閱一十八年。開元七年達長安。詣闕獻佛真容梵夾等。賜號曰慈愍三藏。日勤修凈業。唱導一時。著往生凈土集行於世。天寶七年卒。將終。見蓮華在前。狀如日輪(宋高僧傳佛祖統紀)。

常慜

常慜。并州人。落髮后。精勤匪懈。唸誦無歇。嘗發大誓。愿生極樂。專修凈業。稱念佛名。后游京洛。專崇斯業。輒有冥應。遂發願寫般若經滿萬卷。又欲遠詣西域。禮如來聖蹟。以此勝福。迴向凈土。遂至海濵附舶。從訶陵國至末羅瑜國。欲往中天。商舶載重。解纜未達。風起。舟且覆。商人爭上小舶。互相排擠。舶主高聲喚慜上舶。慜曰可載餘人。我不去也。所以者何。若輕生為物。順菩提心。亡己濟人。斯大士行。於是合掌稱阿彌陀佛。舟沉身沒。聲盡而終。年五十餘。有從游弟子一人。亦唸佛名。與之俱沒。其得濟之人。具陳其事如此(西域求法高僧傳)。

法善

法善。不詳其所出。天寶間游京師。習天臺教。常誦法華。所居之處。瓶水自滿。臨終見金蓮華從空下迎。天樂競鳴。隱隱向西去(佛祖統

【現代漢語翻譯】現代漢語譯本：自利利他，一心念誦西方極樂世界阿彌陀佛（Amitabha）。發願往生，到達彼國之後，見到佛和自己，獲得巨大的利益。你應該知道凈土法門，勝過其他修行。說完之後忽然消失。太陽已經疲憊西沉，（我）聽了之後，精神立刻振作。等到登上山嶺向東返回，總計行程七十多個國家，經歷十八年。開元七年到達長安，到朝廷獻上佛的真容梵文經典等。皇帝賜號為慈愍三藏。每天勤奮地修習凈土法門，倡導一時，著有《往生凈土集》流傳於世。天寶七年去世。臨終時，看見蓮花在眼前，形狀像太陽的輪盤（宋高僧傳，佛祖統紀）。

常慜（Chang Min）

常慜（Chang Min），并州人。出家后，精進勤奮毫不懈怠，唸誦佛經沒有停歇。曾經發下大誓願，願望往生極樂世界，專心修習凈土法門，稱念佛的名號。後來遊歷京洛，專心崇尚這個事業，常常有冥冥中的感應。於是發願抄寫《般若經》滿一萬卷。又想遠去西域，禮拜如來的聖蹟。用這個殊勝的福報，迴向凈土。於是到達海邊，搭乘商船，從訶陵國（Holing Kingdom）到末羅瑜國（Malayadvipa）。想要前往中天（Central India），商船載貨很重，解開纜繩還沒有出發，起了大風，船將要傾覆。商人們爭著登上小船，互相推擠。船主高聲呼喚常慜（Chang Min）上船。常慜（Chang Min）說：『可以載其他人，我不去。』為什麼呢？如果輕視生命來幫助別人，順應菩提心，犧牲自己來救濟別人，這是菩薩的行為。於是合掌稱念阿彌陀佛（Amitabha）。船沉沒，身體也沉沒，聲音停止而終結。享年五十多歲。有一個跟隨遊歷的弟子，也念佛的名號，和他一起沉沒。那些得以獲救的人，詳細地陳述了這件事的經過（西域求法高僧傳）。

法善（Fa Shan）

法善（Fa Shan），不詳細知道他從哪裡來。天寶年間遊歷京師，學習天臺宗的教義。經常誦讀《法華經》。他所居住的地方，瓶里的水自己滿了。臨終時看見金色的蓮花從空中降下來迎接他，天上的音樂一起鳴奏，隱隱約約地向西方去了（佛祖統紀）。

【English Translation】 English version: Benefiting oneself and others, wholeheartedly reciting Amitabha (Amitabha) of the Western Pure Land of Ultimate Bliss. Vowing to be reborn there, and upon reaching that land, seeing the Buddha and oneself, gaining immense benefits. You should know that the Pure Land Dharma Door surpasses all other practices. After saying this, he suddenly disappeared. The sun was already weary and setting, and after hearing this, (I) immediately felt invigorated. After climbing the mountain and returning east, the total journey covered more than seventy countries, spanning eighteen years. In the seventh year of the Kaiyuan era, he arrived in Chang'an and presented the Buddha's true image and Sanskrit scriptures to the court. The emperor bestowed upon him the title of Compassionate and Sorrowful Tripitaka. He diligently practiced the Pure Land Dharma Door daily, advocating it for a time, and authored the 'Collection for Rebirth in the Pure Land,' which was passed down in the world. He passed away in the seventh year of the Tianbao era. At the time of his death, he saw a lotus flower in front of him, shaped like the sun's disc (Song Dynasty Biographies of Eminent Monks, Records of the Lineage of Buddhas and Patriarchs).

Chang Min

Chang Min, a native of Bingzhou. After becoming a monk, he was diligent and tireless, reciting scriptures without ceasing. He once made a great vow, wishing to be reborn in the Land of Ultimate Bliss, wholeheartedly practicing the Pure Land Dharma Door, and reciting the Buddha's name. Later, he traveled to Jingluo, wholeheartedly devoted to this practice, and often had mysterious responses. Therefore, he vowed to transcribe the Prajna Sutra to fill ten thousand scrolls. He also wanted to travel far to the Western Regions to pay homage to the sacred sites of the Tathagata. With this supreme merit, he dedicated it to the Pure Land. Thus, he arrived at the seashore and boarded a merchant ship, traveling from the Holing Kingdom to Malayadvipa. Wanting to go to Central India, the merchant ship was heavily loaded, and before the mooring ropes were untied, a strong wind arose, and the ship was about to capsize. The merchants scrambled to board the small boats, pushing and shoving each other. The shipowner loudly called for Chang Min to board the boat. Chang Min said, 'You can carry other people, I will not go.' Why? If one disregards life to help others, accords with the Bodhi mind, and sacrifices oneself to save others, this is the conduct of a Bodhisattva. Thereupon, he joined his palms and recited Amitabha (Amitabha). The ship sank, and his body sank as well, his voice ceasing and ending. He was over fifty years old. One of his disciples who followed him also recited the Buddha's name and sank with him. Those who were rescued recounted the events in detail (Biographies of Eminent Monks Seeking the Dharma in the Western Regions).

Fa Shan

Fa Shan, it is not known in detail where he came from. During the Tianbao era, he traveled to the capital city to study the teachings of the Tiantai school. He often recited the Lotus Sutra. In the place where he lived, the water in the bottle filled itself. At the time of his death, he saw a golden lotus flower descending from the sky to welcome him, and heavenly music played together, faintly heading west (Records of the Lineage of Buddhas and Patriarchs).

紀)。

神皓

神皓。字恒度。姓徐。蘇州人。天性耿潔。依錢塘龍泉一公出家。天寶六年得度。乾元初。住蘇州開元寺。結道俗為西方社。其有懈散者退之。時以為栴檀林中。常材自枯。后示疾。謂弟子曰。凈土聖相已現。吾今夕必往生矣。澡身易衣。端坐而逝。香氣滿室。是夜天琉璃色。星霣如雨。年七十五(宋高僧傳佛祖統紀)。

道光

道光。姓褚。幼出家。長而受具。學通毗尼。持法華經。建立塔廟。沒身不怠。上元元年仲秋。示疾。其月三日。質明。支疾凝神。觀阿彌陀佛。忽見佛身現在其前。滿庭碧華。昔所未睹。四日昧爽。有一異人見請。遂開目彈指曰。但發菩提心。五日。曼陀羅華自天而雨。五色雲氣。覆映其廬。遂卒。年七十九(宋高僧傳)。

飛錫

飛錫。不詳其所出。初學律儀。后與楚金法師。研習天臺教觀。天寶初。游京師。止終南紫閣草堂。撰唸佛三昧寶王論三卷。其上卷明通念三世一切佛門。略言。夫帝網未張。千瓔焉覿。宏綱忽舉。萬目齊開。浴大海者。已用於百川。唸佛名者。必成於三昧。而世人念過去釋迦。想現在彌陀。獨未聞念未來諸佛。何邪。以諸佛為至尊也。眾生為至卑也。高下出焉。群妄興矣。敬傲立焉。一真隱矣。般若云。一

【現代漢語翻譯】現代漢語譯本：

神皓（Shen Hao）：

神皓，字恒度，姓徐，蘇州人。天性耿直純潔，依從錢塘龍泉一公出家。天寶六年（公元747年）得度。乾元初年，住在蘇州開元寺，組織道俗建立西方社。對於那些懈怠散漫的人，就勸退他們，當時人們認為這裡如同栴檀林（旃檀林，比喻高僧聚集之處），無用的木材自然會枯萎。後來示現疾病，告訴弟子說：『凈土（凈土，佛教指阿彌陀佛居住的清凈國土）的聖相已經顯現，我今晚必定往生了。』沐浴身體，更換衣服，端正坐好而逝世。香氣充滿房間。這天晚上天空呈現琉璃色，星星隕落如雨。享年七十五歲（出自《宋高僧傳》《佛祖統紀》）。

道光（Dao Guang）：

道光，姓褚，年幼時出家，長大后受具足戒。精通毗尼（毗尼，佛教戒律），持誦《法華經》。建立塔廟，不遺餘力。上元元年（公元760年）仲秋，示現疾病。當月三日，天剛亮，支撐著病體，集中精神，觀想阿彌陀佛。忽然看見佛身顯現在眼前，滿庭院都是碧綠色的花朵，是以前從未見過的景象。四日拂曉，有一位奇異的人前來邀請，於是睜開眼睛，彈指說：『只要發起菩提心（菩提心，立志成佛之心）。』五日，曼陀羅華（曼陀羅華，天界之花）從天而降，五色的雲氣，覆蓋映照著他的住所。於是圓寂，享年七十九歲（出自《宋高僧傳》）。

飛錫（Fei Xi）：

飛錫，不清楚他的出身。最初學習律儀，後來與楚金法師，研習天臺教觀。天寶初年，遊歷京師，住在終南紫閣草堂。撰寫《唸佛三昧寶王論》三卷。其中上卷闡明了通念三世一切佛的法門，簡略地說：『如果帝網（帝網，比喻佛法無所不在）沒有張開，那麼千百瓔珞（瓔珞，裝飾品，比喻佛的功德）如何顯現？如果宏大的綱領一旦舉起，那麼萬千細目就會一同打開。在大海中沐浴過的人，就已經用過了百川之水。唸誦佛名的人，必定成就三昧（三昧，佛教指精神集中於一境的狀態）。可是世人唸誦過去的釋迦牟尼佛，想念現在的阿彌陀佛，唯獨沒有聽說過唸誦未來諸佛的，為什麼呢？因為諸佛是至尊的，眾生是至卑的，高下之分由此產生，各種妄念也隨之興起，恭敬和傲慢也因此建立，唯一真如的本性也就被遮蔽了。《般若經》說，一

【English Translation】 English version:

Shen Hao:

Shen Hao, styled Hengdu, with the surname Xu, was a native of Suzhou. By nature, he was upright and pure. He became a monk under the guidance of Monk Yigong of Longquan Temple in Qiantang. He was ordained in the sixth year of the Tianbao era (747 AD). In the early years of the Qianyuan era, he resided at Kaiyuan Temple in Suzhou, where he established a Western Society for both monks and laypeople. Those who were lax and undisciplined were asked to leave, leading people to regard the place as a 'sandalwood forest' (sandalwood forest, a metaphor for a gathering of eminent monks) where ordinary timber would naturally wither. Later, showing signs of illness, he told his disciples, 'The sacred signs of the Pure Land (Pure Land, in Buddhism, refers to the pure land where Amitabha Buddha resides) have already appeared; I will surely be reborn there this evening.' He bathed, changed his clothes, and passed away in a seated posture. The room was filled with fragrance. That night, the sky was the color of lapis lazuli, and stars fell like rain. He lived to the age of seventy-five (from 'Song Dynasty Biographies of Eminent Monks' and 'Records of the Lineage of Buddhas and Patriarchs').

Dao Guang:

Dao Guang, with the surname Chu, became a monk in his youth and received full ordination when he grew up. He was well-versed in the Vinaya (Vinaya, Buddhist precepts) and upheld the 'Lotus Sutra'. He built pagodas and temples, never tiring in his efforts. In the mid-autumn of the first year of the Shangyuan era (760 AD), he showed signs of illness. On the third day of that month, at dawn, he supported his ailing body, concentrated his mind, and contemplated Amitabha Buddha. Suddenly, he saw the Buddha's body appear before him, and the courtyard was filled with emerald-green flowers, which he had never seen before. On the fourth day, at daybreak, a strange person came to invite him. He then opened his eyes, snapped his fingers, and said, 'Just generate the Bodhi mind (Bodhi mind, the aspiration to attain Buddhahood).' On the fifth day, Mandarava flowers (Mandarava flowers, celestial flowers) rained down from the sky, and five-colored clouds covered and illuminated his dwelling. He then passed away at the age of seventy-nine (from 'Song Dynasty Biographies of Eminent Monks').

Fei Xi:

Fei Xi, whose origins are unknown. He initially studied the monastic rules and later studied the Tiantai teachings with Dharma Master Chu Jin. In the early years of the Tianbao era, he traveled to the capital and resided in the thatched cottage of Zigge in Zhongnan Mountain. He wrote three volumes of the 'Treatise on the King of Samadhis of Mindfulness of Buddha'. The first volume explains the method of universally contemplating all Buddhas of the three times, briefly stating: 'If the net of Indra (Indra's net, a metaphor for the omnipresence of the Buddha's teachings) is not spread, how can thousands of ornaments (ornaments, a metaphor for the Buddha's merits) be seen? If the grand principle is once raised, then ten thousand details will be opened together. One who has bathed in the great ocean has already used the waters of a hundred rivers. One who recites the Buddha's name will surely attain Samadhi (Samadhi, in Buddhism, refers to a state of mental concentration). But people recite the past Shakyamuni Buddha and think of the present Amitabha Buddha, yet they have not heard of reciting the future Buddhas. Why? Because the Buddhas are the most supreme, and sentient beings are the most humble. The distinction between high and low arises from this, and various delusions arise accordingly. Respect and arrogance are thus established, and the one true nature is obscured. The 'Prajna Sutra' says, one

切有情。皆如來藏。普賢菩薩自體遍故。夫貧女懷王。米在糠𥢶。鏡然可觀。人皆侮未來玉毫。不敢侮過現金色。起罪之由。在當來佛上。非已今佛上也。眾生茍非。當佛焉在。若知母因子貴。米以糠全。有葉法華不輕之心。則唸佛三昧。不速而成。是故嬖女群盜。不可或輕。鬼獄畜生。亦宜普敬。乃至無善可擇。無惡可棄。故隨所念。無非佛矣。其中卷明念現在佛專注一境門。略言。悲華經言。密蘇王子發心已來。行時步步。心心數法。常念諸佛。今登正覺。生妙樂剎。即阿閦佛是。吾謂經行廣陌。徒步幽林。固當如密蘇之見。即鳴珂入仗。動佩朝天。肅肅羽儀。骎骎車馬。又安得不用心於步步間哉。夫含齒戴髮。死生交際。未有無出入息者。世人多以寶玉木槵等為數珠。吾以出入息爲念珠焉。稱佛名號。隨之於息。有大恃怙。安懼一息不還。即屬後世者哉。余行住坐臥。常用此珠。縱令昏寐。含佛而寢。覺即續之。必于夢中得見彼佛。如鉆燧煙飛。火之前相。夢之不已。三昧成焉。面睹玉毫。親蒙授記。萬無一失也。問。然則但能繼想。無取高聲乎。答。辟散之要。要存乎聲。聲之不厲。心竊無定。有五義焉。㧞茅連茹。乘䇿其後。畢命一對。長謝百憂。一也。聲光所及。萬禍冰消。功德叢林。千山松茂。二也。

【現代漢語翻譯】現代漢語譯本：一切有情眾生，都具有如來藏（Tathagatagarbha，如來法身的藏身之處）。因為普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的自體遍佈一切處。這就好比貧女懷有將來的國王，米隱藏在糠秕之中，鏡子雖然蒙塵但仍然可以照物。人們往往輕視未來佛的玉毫相（urna，佛眉間白毫），卻不敢輕視已經顯現的金身。產生罪過的根源，在於對未來佛的輕視，而不是對已成之佛的輕視。如果眾生不具備成佛的可能性，那麼當來之佛又在哪裡呢？如果懂得母親因兒子而尊貴，米因糠秕而得以保全的道理，具有《法華經》（Lotus Sutra）中常不輕菩薩（Sadāparibhūta，總是恭敬一切人，認為他們未來都能成佛的菩薩）的精神，那麼唸佛三昧（Buddha-samadhi，通過唸佛而達到的禪定狀態）就能迅速成就。因此，不要輕視地位低下的女子和強盜，也應該普遍恭敬鬼道、地獄道和畜生道的眾生。乃至沒有絕對的善可以選取，沒有絕對的惡可以拋棄。所以，隨所念之處，無不是佛。其中一卷闡明了念現在佛，專注於一個境界的方法。簡略地說，《悲華經》（Karuṇāpuṇḍarīka Sūtra）中說，密蘇王子（Prince Mitsu）發願以來，行走時每一步，每一個念頭，都常常憶念諸佛。現在已經證得正覺，生於妙樂剎（Abhirati，阿閦佛的佛土），就是阿閦佛（Akshobhya，不動如來）。我認為，在寬廣的道路上行走，在幽靜的樹林中漫步，本來就應該像密蘇王子那樣觀想。即使是鳴珂入仗，動佩朝天，莊嚴肅穆的儀仗，奔馳的車馬，又怎麼能不在每一步之間用心呢？凡是含齒戴髮之人，在生死交替之際，沒有沒有出入息的。世人大多用寶玉、木槵（Sapindus mukorossi，一種樹的種子）等作為數珠（rosary，念珠）。我用出入息作爲念珠。稱念佛的名號，隨著呼吸。有了這樣的依靠，還害怕一口氣不來，就屬於後世嗎？我無論行走、站立、坐臥，都常用這串『念珠』。即使昏睡，也口含佛號而睡，醒來就繼續。一定會在夢中見到佛，就像鉆木取火時，煙是火的前兆一樣。夢見佛不已，三昧就能成就。親眼見到佛的玉毫相，親自蒙受佛的授記，萬無一失。問：既然這樣，那麼只要能夠持續地想念，不需要高聲唸誦嗎？答：爲了驅除散亂，關鍵在於聲音。聲音如果不洪亮，心就容易不定。有五個原因：拔茅連茹，乘勢而上，畢生精進，長久地擺脫各種憂慮，這是一。聲音和光芒所及之處，各種災禍都會像冰雪一樣消融，功德的叢林，像千山上的松樹一樣茂盛，這是二。

【English Translation】 English version: All sentient beings possess the Tathagatagarbha (the womb of the Thus Come One). This is because the self-nature of Samantabhadra Bodhisattva (the Bodhisattva who embodies the practice and vows of all Buddhas) pervades everywhere. It is like a poor woman carrying a future king in her womb, or rice hidden in the husk, or a mirror that can still reflect even when covered in dust. People often despise the urna (the white hair between the eyebrows of a Buddha) of a future Buddha, but dare not despise the already manifested golden body. The origin of sin lies in despising the future Buddha, not in despising the Buddha who is already present. If sentient beings did not have the potential to become Buddhas, where would future Buddhas come from? If one understands the principle that a mother is honored because of her son, and that rice is preserved by the husk, and if one possesses the spirit of Sadāparibhūta Bodhisattva (the Bodhisattva who always respected everyone, believing they would all become Buddhas in the future) from the Lotus Sutra, then the Buddha-samadhi (the state of meditative absorption attained through mindfulness of the Buddha) will be quickly achieved. Therefore, one should not despise lowly women or robbers, and one should also universally respect beings in the realms of ghosts, hells, and animals. Furthermore, there is no absolute good to choose, and no absolute evil to discard. Therefore, wherever one's mind dwells, there is nothing that is not the Buddha. One chapter explains the method of contemplating the present Buddha, focusing on a single state. Briefly, the Karuṇāpuṇḍarīka Sūtra says that since Prince Mitsu made his vow, with every step he took, with every thought, he constantly remembered all the Buddhas. Now he has attained perfect enlightenment and is born in the Abhirati (the pure land of Akshobhya Buddha), which is Akshobhya Buddha (the Immovable Buddha). I believe that walking on broad roads, strolling in quiet forests, one should contemplate like Prince Mitsu. Even when entering the court with jingling pendants, or paying homage to the emperor, with solemn and respectful ceremonies, and swift carriages and horses, how can one not be mindful with every step? All those who have teeth and hair, at the juncture of life and death, there is no one without incoming and outgoing breaths. Most people use precious stones, Sapindus mukorossi seeds, etc., as rosaries. I use incoming and outgoing breaths as my rosary. Reciting the Buddha's name, following the breath. With such reliance, what fear is there that if one breath does not return, one will belong to the next life? Whether I am walking, standing, sitting, or lying down, I always use this 'rosary'. Even when drowsy, I sleep with the Buddha's name in my mouth, and continue when I wake up. I will surely see the Buddha in my dreams, just as smoke is a precursor to fire when drilling wood to make fire. If one dreams of the Buddha continuously, samadhi will be achieved. One will personally see the urna of the Buddha, and personally receive the Buddha's prediction, without any possibility of failure. Question: If that is the case, then is it enough to simply continue to think of the Buddha, without the need to recite aloud? Answer: To dispel distractions, the key lies in the voice. If the voice is not loud, the mind is easily unsettled. There are five reasons: Pulling out thatch pulls up the roots, taking advantage of the momentum, striving diligently throughout one's life, and permanently escaping all worries, this is one. Wherever the sound and light reach, all calamities will vanish like ice and snow, and the forest of merit will flourish like pine trees on a thousand mountains, this is two.

金容熒煌以散彩。寶華淅瀝而雨空。若指諸掌。皆聲致焉。三也。如牽木石。重而不前。洪音發號。飄然輕舉。四也。與魔軍戰。旗鼓相望。用聲律于戎軒。以定破於強敵。五也。喧靜兩靜。止觀雙運。葉夫佛意。不亦可乎。華嚴經。寧受無量苦。得聞佛音聲。不受一切樂。而不聞佛名。然則佛聲遠震。開善萌芽。猶春雷之動百草。安得輕誣哉。其下卷明理事雙修即生無生門。略言。世人謂唸佛有念也。吾則謂唸佛無念也。又念即是空。焉得有。非念滅空。焉得無。念性自空。焉得生滅。又無所念心者。應無所住也。而修唸佛者。而生其心也。無所念心者。從無住本也。而修唸佛者。立一切法也。無所念心者。念即是空也。而修唸佛者。空即是念也。此明中道雙寂雙照。照而常寂。無所念心矣。寂而常照。而修唸佛焉。如來寂照三摩地。唸佛三昧究竟之位也。故此三昧。能生首楞嚴王師子吼定。菩薩唸佛三昧經破相偈曰。唸佛真空色。安住無著心。觀法何名佛。攝心恒相續。金色非如來。四陰亦如是。離色非如來。想色應當知。此是佛世尊。最勝寂靜處。善能滅一切。外道諸邪見。如龍王降雨。澤及於一切。此經明六度萬行。未有一法不是念佛三昧也。大品經。佛為鈍根人說諸法空寂。以其動生執見也。為利根人說諸

【現代漢語翻譯】現代漢語譯本金色的光芒閃耀，散發出絢麗的色彩。珍貴的蓮花如雨般飄落，充滿整個天空。就像指著手掌一樣清晰，每一種聲音都蘊含著深刻的意義。這是第三種功德。如果拉動木頭或石頭，會感到沉重而難以移動。但當洪亮的聲音發出號令時，它們就會輕盈地飛起來。這是第四種功德。與魔軍作戰時，雙方的旗幟和戰鼓遙遙相對。運用音樂的規律于戰場上，從而戰勝強大的敵人。這是第五種功德。喧鬧和寂靜都是寂靜，止觀兩種修行同時進行，這與佛陀的教義相契合，難道不好嗎？《華嚴經》（Avatamsaka Sutra）中說：『寧願承受無量的痛苦，也要聽聞佛陀的聲音；不願享受一切的快樂，而不聽聞佛的名號。』由此可見，佛陀的聲音能夠傳遍遙遠的地方，開啟善良的萌芽，就像春雷震動喚醒百草一樣，怎麼能輕易地輕視它呢？其下卷闡明理事雙修，即生無生之門。簡略地說，世人認爲念佛是有唸的，但我認爲念佛是無念的。又，念即是空，怎麼會有呢？不是念滅了才空，怎麼會沒有呢？唸的自性本空，怎麼會有生滅呢？又，沒有所念的心，就應該無所住。而修唸佛的人，卻生起其心。沒有所念的心，是從無住的根本出發的。而修唸佛的人，卻建立一切法。沒有所念的心，念即是空。而修唸佛的人，空即是念。這闡明了中道雙寂雙照的道理。照而常寂，就是無所念心。寂而常照，就是修唸佛。如來寂照三摩地（Samadhi，禪定），是念佛三昧（Samadhi，禪定）究竟的境界。因此，這種三昧（Samadhi，禪定）能夠產生首楞嚴王師子吼定。《菩薩唸佛三昧經》（Boddhisattva-smrty-upasthana Sutra）的破相偈說：『唸佛是真空之色，安住在無著的心。觀察法是什麼佛？攝心恒常相續。金色不是如來（Tathagata，如來），四陰（Skandha，蘊）也是如此。離開色也不是如來（Tathagata，如來），想色應當知道。』這就是佛世尊（Buddha，覺者），最殊勝寂靜的處所。善於滅除一切外道諸邪見。就像龍王降雨一樣，恩澤普及一切。這部經闡明了六度萬行，沒有哪一法不是念佛三昧（Samadhi，禪定）。《大品經》（Mahaprajnaparamita Sutra）中說，佛陀為鈍根的人說諸法空寂，因為他們容易產生執著和見解。為利根的人說諸...

【English Translation】 English version Golden radiance shines, scattering brilliant colors. Precious lotuses fall like rain, filling the sky. As clear as pointing to the palm of one's hand, each sound contains profound meaning. This is the third merit. If you pull wood or stone, it feels heavy and difficult to move. But when a loud sound issues a command, they fly up lightly. This is the fourth merit. When fighting against the demon army, the flags and war drums of both sides face each other from afar. Applying the principles of music to the battlefield, thereby defeating powerful enemies. This is the fifth merit. Noisy and quiet are both quiet, cessation and contemplation are practiced simultaneously, which is in harmony with the Buddha's teachings, isn't it good? The Avatamsaka Sutra says: 'Rather endure immeasurable suffering, to hear the Buddha's voice; not willing to enjoy all happiness, without hearing the Buddha's name.' From this, it can be seen that the Buddha's voice can spread far and wide, opening the sprouts of goodness, just like spring thunder shaking and awakening all plants, how can it be easily despised? The lower volume clarifies the dual cultivation of principle and phenomena, that is, the gate of no-birth within birth. Briefly speaking, worldly people think that reciting the Buddha's name is with thought, but I think that reciting the Buddha's name is without thought. Moreover, thought is emptiness, how can there be? It is not that thought is extinguished and then empty, how can there be non-existence? The nature of thought is inherently empty, how can there be birth and death? Furthermore, the mind without thought should be without abiding. But those who cultivate reciting the Buddha's name, give rise to that mind. The mind without thought originates from the root of non-abiding. But those who cultivate reciting the Buddha's name, establish all dharmas. The mind without thought, thought is emptiness. But those who cultivate reciting the Buddha's name, emptiness is thought. This clarifies the principle of the Middle Way, dual quiescence and dual illumination. Illumination while constantly quiescent is the mind without thought. Quiescence while constantly illuminating is cultivating reciting the Buddha's name. The Tathagata's Samadhi of Quiescence and Illumination is the ultimate state of the Samadhi of reciting the Buddha's name. Therefore, this Samadhi can generate the Shurangama King's Lion's Roar Samadhi. The verse on breaking appearances in the Boddhisattva-smrty-upasthana Sutra says: 'Reciting the Buddha is the color of true emptiness, abiding in the mind without attachment. What is the Buddha when observing the Dharma? Gathering the mind constantly in succession.' The golden color is not the Tathagata, the four Skandhas are also like this. Apart from color is not the Tathagata, thought and color should be known.' This is the Buddha, the most supreme and tranquil place. Skillful in extinguishing all heretical views of external paths. Just like the Dragon King sending down rain, grace extends to everything. This sutra clarifies the six perfections and ten thousand practices, there is not a single dharma that is not the Samadhi of reciting the Buddha's name. The Mahaprajnaparamita Sutra says that the Buddha speaks of the emptiness and tranquility of all dharmas for those of dull faculties, because they easily generate attachments and views. For those of sharp faculties, he speaks of...

佛相好。知其蓮不染塵也。坐禪三昧經。菩薩坐禪。不念一切。唯念一佛。如清冷海中金須彌山。乃至功德法身。亦如是念。故知不得以不念為無念。觀佛實相。觀身亦然。遇境皆真。無心不佛。必不離念存於無念。離生立於無生。若離而別立者。斯不了煩惱即菩提。眾生即諸佛矣。既離之不可。即唸佛真無念也。即往生真無生也。其義煥然。若秋天澄霽。明月出云矣。永泰初。詔于大明宮內。同良賁等參譯仁王護國般若經。及密嚴經。充證義正員。后不知其終(宋高僧傳寶王三昧論)。

齊翰

齊翰。字等至。姓沈。湖州人。天寶八年。出家永定寺。道性淵默。跡不近名。身不關事。長在一室。寂如無人。專門相部義疏。精敏罕儔。明法華經。主蘇湖戒壇。大曆十年。入流水唸佛道場。一念之頃。即見凈土境相。乃作歌曰。流水動兮波漣漪。芙蕖輝映兮寶光隨。乘光西邁兮偕者誰。未幾遇疾。謂弟子曰。有鶴從空飛下。迴翔我前。爾曹見否。弟子問曰。和尚捨生。何乃抱病。翰曰。必謝之軀。雖聖未免。即回瞻聖像而亡。年六十八(宋高僧傳佛祖統紀)。

自覺

自覺。博陵望都人。少出家開元寺。至德二年。往靈壽縣禪法寺。習律經論。勤瘁九年。皆造精微。大曆元年。往平山縣界。得

【現代漢語翻譯】現代漢語譯本佛的相好（Fó de xiàng hǎo）：知道它像蓮花一樣不沾染塵埃。《坐禪三昧經》（Zuò chán sānmèi jīng）中說，菩薩坐禪時，不思念一切，只思念一尊佛，就像清冷的大海中的金須彌山（Jīn Xūmí shān）。乃至功德法身（Gōngdé fǎshēn），也應如此思念。因此可知，不能把不思念當作無念。觀察佛的真實相狀，觀察自身也是如此。遇到任何境界都是真實的，沒有哪個心念不是佛。必定是不離念而存在於無念之中，脫離生而立足於無生。如果脫離了念而另外建立無念，這就是不瞭解煩惱即是菩提（fánnǎo jí shì pútí），眾生即是諸佛了。既然脫離是不可以的，那麼唸佛就是真正的無念，往生就是真正的無生。其中的道理非常明顯，就像秋天晴朗的天空，明月從雲中升起一樣。永泰（Yǒngtài）初年，皇帝下詔在大明宮（Dàmíng gōng）內，與良賁（Liángbēn）等人一起翻譯《仁王護國般若經》（Rénwáng hùguó bōrě jīng）和《密嚴經》（Mìyán jīng），擔任證義正員。後來不知道他的結局。（《宋高僧傳寶王三昧論》）。

齊翰（Qí Hàn）

齊翰，字等至（Děngzhì），姓沈（Shěn），湖州（Húzhōu）人。天寶（Tiānbǎo）八年，在永定寺（Yǒngdìng sì）出家。他的道性深沉寂靜，行為不追求名利，自身不參與俗事，長期居住在一間屋子裡，寂靜得像沒有人一樣。專門研究相部（xiàng bù）的義疏，精通敏銳，很少有人能比得上。精通《法華經》（Fǎhuá jīng），主持蘇湖（Sūhú）戒壇。大曆（Dàlì）十年，進入流水唸佛道場。在一念之間，就見到了凈土（jìngtǔ）的境相。於是作歌說：『流水動兮波漣漪，芙蕖輝映兮寶光隨。乘光西邁兮偕者誰。』沒過多久就生病了，對弟子說：『有鶴從空中飛下，在我面前迴旋飛翔，你們看見了嗎？』弟子問道：『和尚您要捨棄生命了，為什麼還抱著病痛？』齊翰說：『必將謝世的軀體，即使是聖人也無法避免。』說完就回頭瞻仰聖像而去世了，享年六十八歲。（《宋高僧傳佛祖統紀》）。

自覺（Zìjué）

自覺，博陵（Bólíng）望都（Wàngdū）人。年少時在開元寺（Kāiyuán sì）出家。至德（Zhìdé）二年，前往靈壽縣（Língshòu xiàn）禪法寺（Chánfǎ sì），學習律經論。勤奮努力了九年，都達到了精深微妙的境界。大曆（Dàlì）元年，前往平山縣（Píngshān xiàn）境內，得到...

【English Translation】 English version The excellent marks of the Buddha (Fó de xiàng hǎo): Knowing that it is like a lotus flower, unstained by dust. The Sitting Meditation Samadhi Sutra (Zuò chán sānmèi jīng) says that when a Bodhisattva sits in meditation, he does not think of anything, but only of one Buddha, like the golden Mount Sumeru (Jīn Xūmí shān) in the clear and cold sea. Even the merit and virtue Dharmakaya (Gōngdé fǎshēn) should be contemplated in this way. Therefore, it can be known that not thinking should not be regarded as no-thought. Observe the true form of the Buddha, and observe oneself in the same way. Encountering any state is real, and no thought is not Buddha. It is certain that one exists in no-thought without leaving thought, and establishes oneself in non-birth by leaving birth. If one separates from thought and establishes no-thought separately, then one does not understand that afflictions are Bodhi (fánnǎo jí shì pútí), and sentient beings are all Buddhas. Since separation is not possible, then reciting the Buddha's name is true no-thought, and rebirth is true non-birth. The meaning is very clear, like the clear autumn sky, with the bright moon rising from the clouds. In the early years of Yongtai (Yǒngtài), the emperor issued an edict in the Daming Palace (Dàmíng gōng), together with Liangben (Liángbēn) and others, to translate the Benevolent Kings Sutra (Rénwáng hùguó bōrě jīng) and the Ghanavyuha Sutra (Mìyán jīng), serving as a certifying member. Later, his end is unknown. (From Biographies of Eminent Monks Compiled in the Song Dynasty - Bao Wang Samadhi Treatise).

Qi Han (Qí Hàn)

Qi Han, styled Dengzhi (Děngzhì), surname Shen (Shěn), was a native of Huzhou (Húzhōu). In the eighth year of Tianbao (Tiānbǎo), he left home at Yongding Temple (Yǒngdìng sì). His Dao nature was profound and silent, his actions did not seek fame, and he did not involve himself in worldly affairs. He lived in a room for a long time, as quiet as if no one was there. He specialized in the commentaries of the Xiang Department (xiàng bù), and his understanding was profound and rare. He was well-versed in the Lotus Sutra (Fǎhuá jīng) and presided over the Suhu (Sūhú) ordination platform. In the tenth year of Dali (Dàlì), he entered the Flowing Water Buddha Recitation Retreat. In a moment of thought, he saw the realm of the Pure Land (jìngtǔ). So he composed a song saying: 'The flowing water moves, the waves ripple, the lotus reflects the treasure light. Who will ride the light westward with me?' Not long after, he fell ill and said to his disciples: 'A crane is flying down from the sky, circling in front of me, can you see it?' The disciples asked: 'Venerable, you are about to give up your life, why are you still holding onto your illness?' Qi Han said: 'The body that must be relinquished, even the sages cannot avoid it.' After saying this, he turned to look at the holy image and passed away, at the age of sixty-eight. (From Biographies of Eminent Monks Compiled in the Song Dynasty - Buddhist Patriarchs' Records).

Zijue (Zìjué)

Zijue, a native of Wangdu (Wàngdū), Boling (Bólíng). He left home at Kaiyuan Temple (Kāiyuán sì) at a young age. In the second year of Zhide (Zhìdé), he went to Chanfa Temple (Chánfǎ sì) in Lingshou County (Língshòu xiàn) to study the Vinaya, Sutras, and Shastras. He worked diligently for nine years, and all reached a profound and subtle state. In the first year of Dali (Dàlì), he went to the boundary of Pingshan County (Píngshān xiàn) and obtained...

重林山院居焉。拾果采蔬。日唯一食。歲大旱。恒陽節度使張公。聞其精苦。躬入山。請其祈雨。覺䖍告龍神。大雨立下。張甚尊禮之。初欲鑄大悲菩薩像。並建佛寺。至是施者駢集。鑄像高四十九尺。梵□端嚴。迨年稔。寺亦隨成。遂于壇前矢愿。愿承聖力。早生凈土。夜三更。見金光二道。中有阿彌陀佛。自光中下。二大士左右隨之。佛垂金臂摩覺頂曰。守愿勿易。利物為先。寶池生處。任從汝愿。貞元十一年二月望夜。見神人現半身雲中。俯謂覺曰。師西歸之期至矣。覺舉手謝之。六月十四日。即于觀音像前趺坐而化。覺所鑄大悲像。屢著顯應。至周顯德初。敕令天下銅像一例除毀。及是像。匠氏暴卒。后宋太祖令重鑄于寺焉(宋高僧傳佛祖統紀)。

凈土聖賢錄卷二卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷三

往生比邱第三之二

承遠

承遠。不詳其所出。始學于成都唐公。次資川詵公。至荊州。進學于玉泉真公。真公令居衡山設教。人從而化者萬計。始居山西南巖石下。人遺之食則食。不遺則食土泥。羸形垢面。躬負薪槱。凡化人。立中道而教之權。俾得以疾至。故示專念法門。書涂巷。刻溪谷。丕勤誘掖。人皆負布帛。斬木石。委之嚴

【現代漢語翻譯】現代漢語譯本：覺禪師住在重林山院，以拾取野果、採摘蔬菜為生，每天只吃一頓飯。那年遭遇大旱，恒陽節度使張公，聽聞覺禪師的精進苦修，親自入山，懇請他祈雨。覺禪師虔誠地向龍神祈告，隨即下起大雨。張公非常尊敬他，最初打算鑄造大悲菩薩像，並建造佛寺，到這時捐助的人紛紛聚集。鑄成的佛像高四十九尺，相貌莊嚴。等到年成豐收，寺廟也隨之建成。於是覺禪師在佛壇前發誓，愿憑藉聖力，早日往生凈土。一天夜裡三更時分，他看見兩道金光，光中有阿彌陀佛（Amitabha，西方極樂世界的教主），從光中降下，觀世音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）兩大菩薩在左右相隨。阿彌陀佛垂下金色的手臂，摩著覺禪師的頭頂說：『堅守你的誓願不要改變，以利益眾生為先。你往生寶池的地方，任憑你的願望。』貞元十一年二月十五的夜晚，覺禪師看見神人顯現半身在雲中，俯身對覺禪師說：『禪師您往生西方的日子到了。』覺禪師舉手表示感謝。六月十四日，就在觀音菩薩像前結跏趺坐而圓寂。覺禪師所鑄造的大悲菩薩像，屢次顯現靈驗。到了後周顯德初年，朝廷下令將天下的銅像一律拆毀，當要拆毀這座佛像時，工匠突然暴斃。後來宋太祖趙匡胤下令在寺中重新鑄造佛像（出自《宋高僧傳》《佛祖統紀》）。

《凈土聖賢錄》卷二《卍新續藏》第 78 冊 No. 1549 《凈土聖賢錄》

《凈土聖賢錄》卷三

往生比丘第三之二

承遠

承遠禪師，不清楚他的籍貫。最初向成都的唐公學習，後來向資川的詵公學習，到達荊州后，又向玉泉寺的真公學習。真公讓他在衡山設立道場弘揚佛法，跟隨他修行而受到教化的人數以萬計。最初住在山西南巖石下，人們施捨食物就吃，沒有施捨就吃泥土。他形體消瘦，面容污垢，親自背柴。凡是教化他人，都以中道為原則，方便他們迅速達到目的。所以他提倡專念阿彌陀佛的法門，將經文書寫在墻上，刻在溪谷的石頭上，勤奮地引導人們。人們都揹著布帛，砍伐木石，送到嚴

【English Translation】 English version: Master Jue lived in Chonglin Mountain Temple, subsisting on gathering wild fruits and vegetables, and eating only one meal a day. That year, there was a severe drought, and Zhang Gong, the Jiedushi (military governor) of Hengyang, hearing of Master Jue's diligent practice, personally went into the mountains to request him to pray for rain. Master Jue sincerely prayed to the Dragon God, and a heavy rain immediately fell. Zhang Gong greatly respected him, initially intending to cast a statue of the Great Compassion Bodhisattva (Mahakaruna) and build a Buddhist temple. At this time, donors gathered in large numbers. The cast statue was forty-nine feet tall, with a dignified appearance. When the harvest was abundant, the temple was also completed. Thereupon, Master Jue made a vow before the altar, wishing to rely on the holy power to be reborn in the Pure Land (Sukhavati) soon. One night, at the third watch (midnight), he saw two golden rays, in which was Amitabha Buddha (Amitabha, the lord of the Western Pure Land), descending from the light, with Avalokitesvara (Guanyin) and Mahasthamaprapta Bodhisattvas attending on the left and right. Amitabha Buddha lowered his golden arm, touched Master Jue's head and said, 'Hold fast to your vow and do not change it, prioritize benefiting sentient beings. The place where you will be born in the Treasure Pond, let it be according to your wish.' On the night of the fifteenth day of the second month in the eleventh year of the Zhenyuan era, Master Jue saw a divine being appearing half-bodied in the clouds, leaning down and saying to Master Jue, 'The time for you, Master, to return to the West has arrived.' Master Jue raised his hand to express his gratitude. On the fourteenth day of the sixth month, he sat in full lotus posture in front of the Avalokitesvara statue and passed away. The Great Compassion Bodhisattva statue cast by Master Jue repeatedly manifested miraculous responses. In the early years of the Xiande era of the Later Zhou dynasty, the court ordered all bronze statues in the country to be dismantled and destroyed. When they were about to dismantle this statue, the craftsman suddenly died violently. Later, Emperor Taizu of the Song dynasty, Zhao Kuangyin, ordered the statue to be recast in the temple (from 'Biographies of Eminent Monks of the Song Dynasty' and 'Comprehensive Records of the Buddhist Patriarchs').

'Records of Sages and Worthies of the Pure Land', Volume 2 'Wan (卍) Continued Tripitaka', Volume 78, No. 1549, 'Records of Sages and Worthies of the Pure Land'

'Records of Sages and Worthies of the Pure Land', Volume 3

Third of the Biographies of Reborn Bhikkhus, Part 2

Cheng Yuan

Master Cheng Yuan, his place of origin is unknown. He first studied with Tang Gong in Chengdu, then with Shen Gong in Zichuan, and upon arriving in Jingzhou, he studied with Zhen Gong at Yuquan Temple. Zhen Gong instructed him to establish a teaching center on Mount Heng, where tens of thousands of people followed him and were transformed. He initially lived under a rock in the Southwest Cliff of the mountain. He ate what people gave him, and if they gave him nothing, he ate soil. He was emaciated and his face was covered in dirt, and he personally carried firewood. In teaching others, he always used the Middle Way as a principle, making it easy for them to quickly reach their goal. Therefore, he advocated the practice of single-minded recitation of Amitabha Buddha, writing scriptures on the walls and carving them on the rocks in the valleys, diligently guiding people. People carried cloth and cut wood and stone, sending them to Yan

戶。不拒不營祠宇既具。是為彌陀寺。營造之餘。則施與餓疾者。貞元十八年七月十九日終於寺。年九十一。先是有釋法照者。居廬山。由正定中。趨安樂國。見蒙惡衣侍佛者。佛告曰。此衡山承遠也。出而求之。肖焉。乃從之學。傳教天下。照在代宗時為國師。言其師有至德。天子南向而禮焉。度其德不可徴。乃名其居曰般舟道場。柳宗元為制碑。立石寺門之右(柳子厚文集)。

法照

法照。不知何許人也。大曆二年。居衡州云峰寺。勤修不懈。一日于僧堂粥缽中。睹五色祥雲。云內現山寺。寺東北有山。山下有澗。澗北有石門。門內復有一寺。榜曰。大聖竹林寺。他日。復于缽中見雲中數寺。池臺樓觀。萬菩薩眾雜處其中。以所見問知識。有一僧曰。聖神變化。不可情測。若論山川勢面。乃五臺也。四年。照于郡之湖東寺。開五會念佛道場。感祥雲彌覆。雲中現樓閣。阿彌陀佛及二菩薩。身滿虛空。衡州舉郭。咸焚香瞻禮。良久方滅。照復遇一老人謂曰。汝曾發願往金色世界。禮覲大聖。今何輒止。言訖不見。照遂與同志數人。遠詣五臺。五年四月六日。至五臺縣佛光寺。其夕四更。遙見異光照身。即之。行五十里。得一山。山下有澗。澗北有一石門。見二童子。自稱善財難陀。引至一寺。榜曰大

【現代漢語翻譯】現代漢語譯本：不拒絕也不經營任何祠宇，現有的祠宇已經足夠。這裡就叫做彌陀寺。營造寺廟剩餘的物資，就用來施捨給那些飢餓和生病的人。貞元十八年七月十九日，承遠最終在寺中去世，享年九十一歲。此前有位名叫釋法照的僧人，居住在廬山。從正定出發，前往安樂國，看到一位穿著破舊衣服侍奉佛陀的人。佛陀告訴他說：『這位是衡山的承遠。』法照出來尋找他，發現果然相像。於是就跟隨他學習，並將他的教義傳遍天下。法照在代宗時期被尊為國師，他稱讚自己的老師具有極高的德行，皇帝也向南面朝他行禮。因為承遠的德行難以完全瞭解，所以將他居住的地方命名為般舟道場。柳宗元為他撰寫碑文，立在寺廟大門的右側（見《柳子厚文集》）。

法照

法照，不知道是哪裡人。大曆二年，居住在衡州云峰寺，勤奮修行從不懈怠。有一天在僧堂的粥缽中，看到五彩祥雲，雲中顯現出山寺，寺廟東北方有一座山，山下有一條澗，澗的北面有一座石門，門內又有一座寺廟，匾額上寫著『大聖竹林寺』。後來，他又在缽中看到雲中出現許多寺廟，池塘樓臺，成千上萬的菩薩聚集在其中。他將所見到的景象詢問有見識的人，有一位僧人說：『這是聖神的顯現變化，不可用常理來推測。如果從山川地勢來看，那應該是五臺山。』大曆四年，法照在郡里的湖東寺，開辦五會念佛道場，感應到祥雲覆蓋，雲中顯現出樓閣，阿彌陀佛和兩位菩薩，身形充滿整個天空。衡州全城的人，都焚香禮拜瞻仰。過了很久才消散。法照又遇到一位老人對他說：『你曾經發愿前往金色世界，禮拜大聖，現在為何停止不前？』說完就不見了。於是法照就和幾位志同道合的人，遠行前往五臺山。大曆五年四月六日，到達五臺縣佛光寺。當天晚上四更時分，遠遠看到奇異的光芒照耀自身，就朝著光芒的方向走去。走了五十里，得到一座山，山下有一條澗，澗的北面有一座石門，看到兩位童子，自稱是善財（Sudhana）和難陀（Nanda），引領他到一座寺廟，匾額上寫著大

【English Translation】 English version: He neither refused nor managed any shrines; the existing ones were sufficient. This was named Mituo Temple (Amitabha Temple). After constructing the temple, the remaining resources were given to those who were hungry and sick. On the nineteenth day of the seventh month of the eighteenth year of the Zhenyuan era, Chengyuan (Cheng-yuan) finally passed away in the temple at the age of ninety-one. Prior to this, there was a monk named Shi Fazhao (Shi Fa-zhao) who lived on Mount Lu. From Zhengding (Zheng-ding), he went to the Land of Bliss (An-le guo), where he saw someone wearing ragged clothes attending to the Buddha. The Buddha told him, 'This is Chengyuan (Cheng-yuan) of Mount Heng.' Fazhao (Fa-zhao) went out to look for him and found that he resembled the description. So he followed him to learn and spread his teachings throughout the world. Fazhao (Fa-zhao) was honored as the National Teacher during the reign of Emperor Daizong (Dai-zong), and he praised his teacher for having the highest virtue, to which the emperor bowed facing south. Because Chengyuan's (Cheng-yuan) virtue could not be fully understood, his residence was named the Pratyutpanna Samadhi (Banzhou) Practice Place. Liu Zongyuan (Liu Zong-yuan) wrote an inscription for him, which was erected to the right of the temple gate (see 'Collected Works of Liu Zihou').

Fazhao (Fa-zhao)

Fazhao (Fa-zhao), it is not known where he was from. In the second year of the Dali era, he lived in Yunfeng Temple (Yun-feng si) in Hengzhou (Heng-zhou), diligently practicing without懈怠. One day, in the congee bowl in the monks' hall, he saw auspicious five-colored clouds. Within the clouds appeared a mountain temple, with a mountain to the northeast of the temple, a stream below the mountain, and a stone gate north of the stream. Inside the gate was another temple, with a plaque that read 'Great Sage Bamboo Forest Temple (Da Sheng Zhu-lin si)'. Later, he saw in the bowl many temples in the clouds, ponds, terraces, and pavilions, with tens of thousands of Bodhisattvas gathered within. He asked knowledgeable people about what he had seen, and one monk said, 'These are manifestations and transformations of the saints, which cannot be measured by ordinary reasoning. If we consider the terrain of the mountains and rivers, it must be Mount Wutai (Wu-tai).' In the fourth year of the Dali era, Fazhao (Fa-zhao) opened a Five Assembly (Wu-hui) Recitation of Buddha's Name practice place at Hudong Temple (Hu-dong si) in the prefecture, and auspicious clouds covered the area, with pavilions appearing in the clouds, Amitabha Buddha (Amituo Fo) and two Bodhisattvas, their bodies filling the entire sky. The entire city of Hengzhou (Heng-zhou) burned incense and paid homage. After a long time, the scene disappeared. Fazhao (Fa-zhao) then met an old man who said to him, 'You once vowed to go to the Golden World (Jinse shijie) to pay homage to the Great Sage, why have you stopped?' After speaking, he disappeared. So Fazhao (Fa-zhao) and several like-minded people traveled far to Mount Wutai (Wu-tai). On the sixth day of the fourth month of the fifth year of the Dali era, they arrived at Foguang Temple (Fo-guang si) in Wutai County (Wu-tai xian). That night, at the fourth watch, he saw a strange light shining on him from afar, and he went towards the light. After traveling fifty li, he found a mountain, with a stream below the mountain, and a stone gate north of the stream. He saw two boys, who claimed to be Sudhana (Shancai) and Nanda (Nanda), leading him to a temple, with a plaque that read 'Great

聖竹林寺。如缽中所見。金地寶樹以為莊嚴。入寺登講堂。見文殊在西。普賢在東。各據師子座。萬衆圍繞而為說法。照作禮問曰。末代凡夫。去聖時遠。知識隘劣。障垢尤深。佛性無由顯現。佛法浩瀚。未審修何法門。最為其要。文殊告曰。汝今唸佛。今正是時。諸修行門。無過唸佛。供養三寶。福慧雙修。此之二門。最為善要。我於過去劫中。因觀佛故。因唸佛故。因供養故。得一切種智。是故。一切諸法。般若波羅蜜。甚深禪起。乃至諸佛。皆從唸佛而生。故知唸佛。諸法之王。照問當云何念。文殊言。此世界西有阿彌陀佛。彼佛願力不可思議。汝當繼念。令無間斷。命終決定往生。永不退轉。語已。二大聖同舒金臂摩照頂曰。汝以唸佛故。不久證無上正等菩提。若善男女等。愿疾成佛者。無過唸佛。則能速證無上菩提。照歡喜作禮。辭而退。二童子送出寺門。舉頭忽失所在。乃立石標記其處。至四月十三日。照與五十餘僧。同往金剛窟。䖍心禮三十五佛名。照禮才十遍。忽見其處廣大嚴凈琉璃宮殿。文殊普賢俱在一處。復獨詣金剛窟所。愿見大聖。以身撲地。見梵僧佛陀波利。引入一院。額曰金剛般若寺。異寶莊嚴。光明閃爍。照雖歷睹靈異。而未語人也。是年十二月。于華嚴寺。入唸佛道場。絕粒要期。誓

【現代漢語翻譯】現代漢語譯本：聖竹林寺。如同缽中顯現的景象，黃金鋪地，珍寶樹木裝飾得莊嚴肅穆。進入寺廟，登上講堂，看見文殊菩薩在西邊，普賢菩薩在東邊，各自坐在獅子座上，無數大眾圍繞著他們聽聞佛法。照（僧人的名字）上前行禮問道：『末法時代的凡夫俗子，距離聖賢的時代已經很久遠，知識淺薄，障礙和污垢尤其深重，佛性沒有辦法顯現。佛法浩瀚無邊，不知道修習哪種法門最為重要？』文殊菩薩回答說：『你現在應當唸佛，現在正是時候。各種修行法門，沒有超過唸佛的。供養三寶，福慧雙修，這兩種法門最為殊勝重要。我在過去無數劫中，因為觀察佛的緣故，因為憶念佛的緣故，因為供養佛的緣故，得到了一切種智（佛的智慧）。因此，一切諸法，般若波羅蜜（通過智慧到達彼岸），甚深禪定，乃至諸佛，都是從唸佛而產生的。所以要知道，唸佛是諸法之王。』照問：『應當怎樣唸佛呢？』文殊菩薩說：『這個世界的西方有阿彌陀佛（Amitabha Buddha），阿彌陀佛的願力不可思議。你應當持續不斷地念誦他的名號，不要間斷。命終之後必定往生到他的凈土，永遠不會退轉。』說完，文殊菩薩和普賢菩薩一同伸出金色的手臂，摩著照的頭頂說：『你因爲念佛的緣故，不久將會證得無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟）。如果善男信女等，希望快速成佛，沒有比唸佛更好的方法了，唸佛能夠迅速證得無上菩提。』照歡喜地行禮，告辭退下。兩位童子送他走出寺門，抬頭一看，寺廟忽然消失不見了。於是立下石頭標記這個地方。到了四月十三日，照與五十多位僧人，一同前往金剛窟（Vajra Cave），虔誠地禮拜三十五佛的名號。照才禮拜了十遍，忽然看見那個地方變得廣大莊嚴，出現了琉璃宮殿。文殊菩薩和普賢菩薩都在一處。他又獨自前往金剛窟，希望見到大聖，以身體撲倒在地。看見一位梵僧佛陀波利（Buddhapali），把他引入一座寺院，匾額上寫著『金剛般若寺』。寺院用各種珍寶裝飾，光明閃爍。照雖然多次親眼見到這些靈異景象，但沒有告訴別人。這年十二月，他在華嚴寺（Huayan Temple）進入唸佛道場，斷絕飲食，發誓要達成目標。

【English Translation】 English version: Holy Bamboo Grove Monastery. As seen in the alms bowl, the ground is gold and adorned with jeweled trees. Entering the monastery and ascending the lecture hall, Zhao saw Manjushri (Manjusri Bodhisattva, the Bodhisattva of Wisdom) on the west and Samantabhadra (Samantabhadra Bodhisattva, the Bodhisattva of Universal Virtue) on the east, each seated on a lion throne, surrounded by a multitude listening to their teachings. Zhao paid respects and asked: 'In this degenerate age, ordinary people are far removed from the sages, their knowledge is limited, and their defilements are especially deep. The Buddha-nature has no way to manifest. The Buddha-dharma is vast and boundless. I do not know which Dharma gate is most essential to cultivate?' Manjushri replied: 'You should now practice mindfulness of the Buddha; now is the right time. Of all the practices, none surpasses mindfulness of the Buddha. Making offerings to the Three Jewels (Buddha, Dharma, Sangha), cultivating both merit and wisdom, these two practices are the most excellent and essential. In past kalpas (eons), because of contemplating the Buddha, because of being mindful of the Buddha, because of making offerings, I attained all-knowing wisdom (Sarvajna). Therefore, all dharmas, Prajna Paramita (Perfection of Wisdom), profound samadhi (meditative consciousness), and even all Buddhas, arise from mindfulness of the Buddha. Therefore, know that mindfulness of the Buddha is the king of all dharmas.' Zhao asked: 'How should one be mindful of the Buddha?' Manjushri said: 'To the west of this world is Amitabha Buddha (Amitabha Buddha). The power of his vows is inconceivable. You should continuously recite his name without interruption. Upon death, you will certainly be reborn in his Pure Land and never regress.' After speaking, the two great sages extended their golden arms and stroked Zhao's head, saying: 'Because of your mindfulness of the Buddha, you will soon attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If good men and women wish to quickly attain Buddhahood, there is nothing better than mindfulness of the Buddha, which can quickly lead to the attainment of unsurpassed Bodhi.' Zhao joyfully paid respects and took his leave. Two young attendants escorted him out of the monastery gate. When he looked up, the monastery had suddenly disappeared. So he erected a stone marker at that place. On the thirteenth day of the fourth month, Zhao and more than fifty monks went together to Vajra Cave (Vajra Cave), reverently prostrating to the names of the Thirty-Five Buddhas. Zhao had only prostrated ten times when he suddenly saw that the place had become vast and adorned, with crystal palaces. Manjushri and Samantabhadra were both there. He then went alone to the Vajra Cave, hoping to see the great sage, and prostrated himself on the ground. He saw a Brahmin monk, Buddhapali (Buddhapali), who led him into a monastery, with a plaque that read 'Vajra Prajna Monastery'. It was adorned with rare treasures and shone with light. Although Zhao had witnessed these miraculous events many times, he did not tell anyone. In the twelfth month of that year, he entered the Pure Land practice hall at Huayan Temple (Huayan Temple), abstaining from food and vowing to achieve his goal.

生凈土。至七日初夜。正念佛時。見一梵僧入謂曰。汝所見臺山境界。胡不傳示世人。言畢不見。照心異之。翌日又見梵僧語如前。照曰。非敢秘密聖道。恐生疑謗耳。僧曰。大聖文殊。現在此山。尚招人謗。汝何惜焉。但以所見境界。普告眾生。使見聞者。發菩提心。作毒鼓緣耳。照遂憶所見。錄以傳世。明年。江東釋慧從。與華嚴寺諸僧。隨照至金剛窟。及立石標記處。瞻仰舊跡。大眾悲喜未已。忽聞鐘聲。其音雅亮。節解分明。眾愈驚異。知照所見不虛。因書于屋壁。愿見聞者共發勝心。後於化竹林寺題額處。建寺一區。仍號竹林焉。照於是篤志唸佛。日夜無曠。忽見佛陀波利謂曰。汝華已就。后三年華開矣。至期謂眾曰。吾行矣。端坐而逝。或言照嘗于并州五會念佛。德宗時詔入京師。教宮人唸佛。亦及五會。號五會法師(宋高僧傳樂邦文類)。

少康

少康。姓周。縉雲仙都山人。生而不言。七歲。入靈山寺禮佛。母問識否。忽發言曰。釋迦牟尼佛。父母遂舍之出家。年十五。能通五部經。貞元初。詣洛陽白馬寺。見殿中文字放光。探之。則善導和尚西方化導文也。康祝曰。若於凈土有緣。當使此文再現光明。言已。光復閃爍。光中隱隱有化菩薩。康曰。劫石可磨。我願無易矣。遂之長安光明

【現代漢語翻譯】現代漢語譯本往生凈土。到了第七日初夜，正在專心念佛的時候，看見一位梵僧走進來對他說：『你所見到的五臺山境界，為什麼不傳示給世人呢？』說完就不見了。照心對此感到驚異。第二天又見到那位梵僧，說的話和之前一樣。照心說：『並非我敢於隱瞞聖道，只是恐怕會引起人們的懷疑和誹謗。』梵僧說：『大聖文殊菩薩現在就在這座山中，尚且還會招來人們的誹謗，你又何必吝惜呢？只管將你所見到的境界，普遍地告訴眾生，使見聞者都能發起菩提心，作為警醒世人的法緣。』照心於是回憶起自己所見到的景象，記錄下來流傳於世。第二年，江東的釋慧從和華嚴寺的眾僧，跟隨照心來到金剛窟，以及樹立石碑標記的地方，瞻仰舊跡。大眾悲喜交加，忽然聽到鐘聲，那聲音清雅洪亮，節奏分明。眾人更加驚異，知道照心所見不虛。因此將此事書寫在屋壁上，希望見聞者共同發起殊勝的道心。後來在化竹林寺題寫匾額的地方，建造了一座寺院，仍然叫做竹林寺。照心於是更加堅定地念佛，日夜不停歇。忽然見到佛陀波利（Buddhapali）對他說：『你的蓮華已經成就，三年後就會開放。』到了約定的日期，照心告訴眾人說：『我要走了。』然後端坐而逝。有人說照心曾經在并州五會念佛，唐德宗時被詔入京師，教宮人唸佛，也用五會的方式。號稱五會法師（出自《宋高僧傳·樂邦文類》）。

少康（Shaokang）

少康，姓周，是縉雲仙都山人。出生后不說話，七歲時，進入靈山寺禮佛。他的母親問他是否認識佛，他忽然開口說：『釋迦牟尼佛（Sakyamuni Buddha）。』父母於是將他捨棄出家。十五歲時，就能通曉五部經。貞元初年，前往洛陽白馬寺，看見殿中的文字放光。取來一看，原來是善導和尚（Shandao）的《西方化導文》。少康祝願說：『如果我與凈土有緣，就讓這篇文章再次顯現光明。』說完，光芒再次閃爍，光中隱約有化現的菩薩。少康說：『即使劫石可以磨損，我的願望也不會改變。』於是前往長安光明

【English Translation】 English version He was reborn in the Pure Land. On the first night of the seventh day, while mindfully reciting the Buddha's name, he saw a Brahma monk enter and say, 'Why don't you share the realm of Mount Wutai (Mount Tai) that you have seen with the world?' After saying this, he disappeared. Zhao Xin was amazed by this. The next day, he saw the Brahma monk again, saying the same thing as before. Zhao Xin said, 'It's not that I dare to keep the sacred path a secret, but I fear it will cause doubt and slander.' The monk said, 'Even the great sage Manjusri (Wenshu Pusa) is slandered on this mountain. Why are you so reluctant? Just tell all beings about the realm you have seen, so that those who see and hear it can develop Bodhicitta (Puti Xin) and create a karmic connection like a poisonous drum.' So Zhao Xin recalled what he had seen and recorded it to pass it on to the world. The following year, Shi Huicong of Jiangdong and the monks of Huayan Temple followed Zhao Xin to the Vajra Cave (Jingang Ku) and the place where the stone marker was erected to pay homage to the old site. The crowd was filled with sorrow and joy. Suddenly, they heard the sound of a bell, which was elegant and bright, with clear and distinct rhythms. The crowd was even more amazed, knowing that what Zhao Xin had seen was not false. Therefore, they wrote this matter on the wall, hoping that those who see and hear it would develop a supreme aspiration for enlightenment together. Later, in the place where the plaque was inscribed at Huazhu Forest Temple, a temple was built, which was still called Zhu Forest Temple. Zhao Xin then became more determined to recite the Buddha's name, day and night without ceasing. Suddenly, he saw Buddhapali (Fotuoboli) say to him, 'Your lotus has been accomplished, and it will bloom in three years.' When the appointed date arrived, Zhao Xin told the crowd, 'I am leaving.' Then he sat upright and passed away. Some say that Zhao Xin used to recite the Buddha's name in the Five Assemblies in Bingzhou. During the reign of Emperor Dezong of the Tang Dynasty, he was summoned to the capital to teach the palace women to recite the Buddha's name, also using the method of the Five Assemblies. He was known as the Dharma Master of the Five Assemblies (from 'Song Gaoseng Zhuan·Lebang Wenlei').

Shaokang

Shaokang, whose surname was Zhou, was a native of Xiantu Mountain in Jinyun. He did not speak after birth. At the age of seven, he entered Lingshan Temple to worship the Buddha. His mother asked him if he recognized the Buddha, and he suddenly spoke, saying, 'Sakyamuni Buddha.' His parents then gave him up to become a monk. At the age of fifteen, he was able to understand the Five Agamas. At the beginning of the Zhenyuan era, he went to Baima Temple in Luoyang and saw the words in the hall emitting light. He took it and found that it was the 'Western Transformation Guidance Text' by Venerable Shandao. Kang prayed, 'If I have a karmic connection with the Pure Land, may this text show its light again.' After he finished speaking, the light flickered again, and there were faint manifestations of Bodhisattvas in the light. Kang said, 'Even if the kalpa stone can be worn away, my vow will not change.' So he went to Chang'an Guangming

寺善導和尚影堂瞻禮。忽見導真像升空。謂曰。汝依吾教。廣化有情。他日功成。必生安養。南至江陵。遇一法師謂曰。汝欲化人。當往新定。緣在於彼。言訖不見。乃適新定。乞錢誘小兒唸佛。唸佛一聲。即與一錢。如是年餘。凡男女少長見康者。皆云阿彌陀佛。唸佛之聲。盈于道路。遂于烏龍山建凈土道場。築壇三級。每遇齋日。善信畢集。所化三千許人。每升座。高聲唱佛。眾共和之。康一唱佛。眾見一佛從其口出。十聲。則有十佛。若貫珠焉。康謂眾曰。汝見佛者。必得往生。眾皆欣慰。二十一年十月。囑道俗曰。當於凈土起增進心。于閻浮提起厭離心。汝曹此時見我光明。真我弟子。遂放異光數道。寂然而逝。塔于臺巖。號臺巖法師(宋高僧傳樂邦文類)。

辯才

辯才。姓李。襄陽人。其誕也。異香發於室。七歲。依峴山寂禪師出家。周遊列郡。師事長安安國寺懷威律師。報恩寺義頒律師。剖析經義。無所不通。后為章信寺僧主。密修凈土二十年。未嘗告人。獨與護戎任公善。謂曰。才必生凈土。期在十年。至期。使弟子報任公曰向所期已及矣。任公至。才曰。吾去矣。安坐繩床。默然歸寂。眾聞天樂西來。異香滿室。年五十六(宋高僧傳佛祖統紀)。

善道

善道。臨淄人。

【現代漢語翻譯】現代漢語譯本瞻仰善導和尚影堂時，忽然看見善導的真像升上天空，說道：『你依照我的教導，廣泛教化有情眾生，將來功德圓滿，必定往生安養凈土。』康法師南行至江陵，遇到一位法師對他說：『你想要教化世人，應當前往新定，因緣就在那裡。』說完就不見了。於是康法師前往新定，用錢引誘小孩子唸佛，唸一聲佛就給一文錢。這樣過了一年多，凡是男女老少見到康法師的，都念『阿彌陀佛』，唸佛的聲音充滿了道路。於是他在烏龍山建立凈土道場，築起三層壇。每逢齋戒日，善男信女都聚集在此。所教化的大約有三千人。每次升座，康法師都高聲唱佛，大眾一起應和。康法師每唱一聲佛，眾人就看見一尊佛從他的口中出來，唱十聲，就有十尊佛，好像用線串起來的珠子一樣。康法師對眾人說：『你們看見佛的人，必定能夠往生凈土。』眾人都非常欣慰。二十一年十月，康法師囑咐僧俗大眾說：『應當在凈土生起增進之心，在閻浮提生起厭離之心。你們此時看見我的光明，才是我的真弟子。』於是放出數道奇異的光芒，安詳地去世了。塔建在臺巖，號為臺巖法師(出自《宋高僧傳·樂邦文類》)。

辯才法師辯才法師，姓李，是襄陽人。他出生的時候，奇異的香味充滿房間。七歲時，跟隨峴山寂禪師出家。周遊各地，師從長安安國寺的懷威律師和報恩寺的義頒律師，剖析經義，沒有不通達的。後來擔任章信寺的僧主，秘密修習凈土法門二十年，從未告訴別人。只與護戎任公交好，對他說：『辯才必定往生凈土，期限在十年。』到期時，派弟子告訴任公說：『先前所約定的期限已經到了。』任公趕到，辯才說：『我要走了。』安坐在繩床上，默默地去世了。眾人聽到天樂從西方傳來，奇異的香味充滿房間。享年五十六歲(出自《宋高僧傳》《佛祖統紀》)。

善道法師善道法師，是臨淄人。

【English Translation】 English version While paying respects at the portrait hall of Venerable Shandao, I suddenly saw Shandao's true image ascending into the sky, saying, 'Rely on my teachings to widely transform sentient beings. When your merits are complete in the future, you will surely be reborn in the Land of Peace and Bliss (Anyang).' Kang traveled south to Jiangling, where he met a Dharma master who said to him, 'If you wish to transform people, you should go to Xinding, for the karmic connection lies there.' After speaking, he disappeared. Thereupon, Kang went to Xinding and enticed children to recite the Buddha's name with money, giving one coin for each recitation. After more than a year, all men and women, young and old, upon seeing Kang, would say 'Amitabha Buddha.' The sound of reciting the Buddha's name filled the roads. Consequently, he established a Pure Land practice center on Wulong Mountain, building a three-tiered altar. On every fast day, virtuous men and women gathered there. He transformed approximately three thousand people. Each time he ascended the seat, Kang loudly chanted the Buddha's name, and the assembly responded in unison. Every time Kang chanted the Buddha's name, the assembly saw a Buddha emerging from his mouth; ten recitations produced ten Buddhas, like pearls strung together. Kang said to the assembly, 'Those of you who see the Buddha will surely be reborn in the Pure Land.' The assembly was overjoyed. In the tenth month of the twenty-first year, Kang instructed the monastic and lay communities, saying, 'You should cultivate a mind of increasing progress towards the Pure Land and a mind of detachment from Jambudvipa (this world). Those of you who see my light at this moment are truly my disciples.' Then, he emitted several rays of extraordinary light and passed away peacefully. His stupa was built on Taiyan Mountain, and he was known as Dharma Master Taiyan (from 'Song Gaoseng Zhuan: Lebang Wenlei').

Dharma Master Biancai Dharma Master Biancai, whose surname was Li, was from Xiangyang. At his birth, an extraordinary fragrance filled the room. At the age of seven, he left home to become a monk under Chan Master Ji of Xianshan Mountain. He traveled to various regions, studying under Vinaya Master Huaiwei of Anguo Temple in Chang'an and Vinaya Master Yiban of Baoen Temple, analyzing the meaning of scriptures and becoming proficient in everything. Later, he served as the abbot of Zhangxin Temple, secretly cultivating the Pure Land practice for twenty years without ever telling anyone. He was only close to Ren Gong, the Protector of the Garrison, to whom he said, 'Biancai will surely be reborn in the Pure Land, with a deadline of ten years.' When the time came, he sent a disciple to inform Ren Gong, saying, 'The previously agreed-upon deadline has arrived.' Ren Gong rushed over, and Biancai said, 'I am leaving.' He sat peacefully on a rope bed and passed away silently. The assembly heard heavenly music coming from the West, and an extraordinary fragrance filled the room. He was fifty-six years old (from 'Song Gaoseng Zhuan' and 'Fozu Tongji').

Dharma Master Shandao Dharma Master Shandao was from Linzi.

嘗入大藏信手探卷。得觀無量壽佛經。乃專心念佛。修十六妙觀。及往廬山。觀遠公遺蹟。愾然增思。后遁跡終南。修般舟三昧數載。睹寶閣瑤池。宛然在目。復往晉陽。從綽禪師授無量壽經。入定七日。綽請觀所生處。道報曰。師當懺悔三罪。方可往生。師嘗安佛像在檐牖下。自處深房。此一罪也。當於佛前懺。又嘗役使出家人。此二罪也。當於四方僧前懺。又因造屋。多捐蟲命。此三罪也。當於一切眾生前懺。綽靜思往咎。洗心悔謝。久之。道因定出。謂綽曰。師罪滅矣。後有白光來照時。是往生相也。道行化京師。歸者如市。忽微疾。即掩室。怡然唸佛而逝。異香天樂。向西而隱(佛祖統紀)。

智欽

智欽。不詳其人。專習禪業。又禮念萬五千佛名至萬遍。後於柳州阿育王塔前。然一臂。求生凈土。弟子僧護。夜半見庭前光照異常。因問何人秉炬。凡三問。空中應曰。來迎欽法師耳。護急啟戶。見佛身放大光明。幡華寶蓋。騰空飛下。欽即時化去(佛祖統紀)。

知元

知元。字後覺。姓陳。眉州洪雅人。七歲在寧夷寺聽講涅槃經。宛如宿習。是夕夢佛手摩其頂。年十一出家。授以經疏。通達深奧。年十三。即升堂講論。黑白傾聽。宣宗朝。召入京。賜紫袈裟。奏復天下廢寺。尋乞

【現代漢語翻譯】現代漢語譯本：曾經進入大藏經閣，隨意抽取一卷，得到《觀無量壽佛經》，於是專心念佛，修習十六妙觀。後來前往廬山，瞻仰遠公（慧遠大師）的遺蹟，更加深了思念。之後隱居終南山，修習般舟三昧數年，親眼見到寶閣瑤池，宛如就在眼前。又前往晉陽，跟隨綽禪師學習《無量壽經》，入定七日。綽禪師請他觀看所生之處，道報說：『您應當懺悔三種罪過，才可以往生。您曾經把佛像安放在屋檐下，自己住在深邃的房間里，這是一罪。應當在佛前懺悔。又曾經役使出家人，這是二罪。應當在四方僧人面前懺悔。又因為建造房屋，殺害了很多蟲蟻的性命，這是三罪。應當在一切眾生面前懺悔。』綽禪師靜靜地思考過去的過錯，洗滌心靈，懺悔謝罪。很久之後，道因從禪定中出來，對綽禪師說：『您的罪過已經消滅了。以後有白光來照耀的時候，就是往生的徵兆。』道在京城弘揚佛法，歸依的人像趕集一樣。忽然得了小病，就關上房門，安詳地念佛而逝。有奇異的香氣和天上的音樂，向西方隱去（出自《佛祖統紀》）。智欽智欽，不清楚他的身世。專門修習禪定，又禮拜唸誦一萬五千佛的名號，達到一萬遍。後來在柳州阿育王塔前，燃燒一隻手臂，祈求往生凈土。弟子僧護，半夜看見庭院前的光芒異常明亮。於是問是誰拿著火炬。問了三次，空中回答說：『是來迎接欽法師的。』僧護急忙打開門，看見佛身放出巨大的光明，幡幢、鮮花、寶蓋，騰空飛下。智欽立刻化去（出自《佛祖統紀》）。知元知元，字後覺，姓陳，眉州洪雅人。七歲時在寧夷寺聽講《涅槃經》，就像是前世就學習過一樣。當天晚上夢見佛用手摩他的頭頂。十一歲出家，被授予經書和疏解，通達其中的深奧含義。十三歲時，就登上講堂講論佛法，僧俗都傾聽他的講解。宣宗朝代，被召入京城，賜予紫色袈裟，上奏恢復天下被廢棄的寺廟，不久請求...

【English Translation】 English version: Once, he entered the Great Treasury of Scriptures and randomly picked a volume, which turned out to be the 'Contemplation Sutra of the Buddha of Immeasurable Life'. Thereupon, he wholeheartedly recited the Buddha's name and practiced the Sixteen Contemplations. Later, he went to Mount Lu and contemplated the traces of Master Yuan Gong (Huiyuan), which deepened his longing. Afterwards, he secluded himself in Zhongnan Mountain and practiced the Pratyutpanna Samadhi for several years, personally witnessing the jeweled pavilions and jade ponds as if they were right before his eyes. He then went to Jinyang and learned the 'Immeasurable Life Sutra' from Chan Master Chuo, entering into meditation for seven days. Chan Master Chuo asked him to observe where he would be reborn. Dao Bao (his name) replied, 'You must repent of three offenses in order to be reborn. You once placed the Buddha statue under the eaves and resided in a deep room yourself; this is one offense. You should repent before the Buddha. You also once employed monks; this is the second offense. You should repent before monks from all directions. Furthermore, because of building houses, you killed many insects; this is the third offense. You should repent before all sentient beings.' Chan Master Chuo quietly reflected on his past mistakes, cleansed his mind, and repented. After a long time, Dao Yin (his name) emerged from meditation and said to Chan Master Chuo, 'Your offenses have been extinguished. When a white light comes to shine upon you later, that will be the sign of rebirth.' Dao propagated the Dharma in the capital, and those who returned to the Dharma were like a marketplace. Suddenly, he contracted a minor illness, and he closed his room, peacefully reciting the Buddha's name and passed away. A strange fragrance and heavenly music faded away towards the west (from 'General Records of the Buddhas and Patriarchs'). Zhiqin Zhiqin, his background is unknown. He specialized in Chan practice and recited the names of fifteen thousand Buddhas ten thousand times. Later, in front of the Ashoka Pagoda in Liuzhou, he burned one of his arms, seeking rebirth in the Pure Land. His disciple, Monk Hu, saw an unusually bright light in the courtyard in the middle of the night. So he asked who was holding the torch. Three times he asked, and a voice from the sky replied, 'We are here to welcome Dharma Master Qin.' Monk Hu hurriedly opened the door and saw the Buddha's body emitting great light, banners, flowers, and jeweled canopies flying down in the air. Zhiqin immediately transformed and passed away (from 'General Records of the Buddhas and Patriarchs'). Zhiyuan Zhiyuan, styled Houjue, surname Chen, was a native of Hongya in Meizhou. At the age of seven, he listened to the 'Nirvana Sutra' being lectured at Ningyi Temple, as if he had learned it in a previous life. That night, he dreamed that the Buddha touched his head with his hand. At the age of eleven, he became a monk and was given scriptures and commentaries, understanding their profound meanings. At the age of thirteen, he ascended the lecture hall to discuss the Dharma, and both monks and laypeople listened attentively. During the reign of Emperor Xuanzong, he was summoned to the capital, granted a purple robe, and requested to restore the abandoned temples throughout the country, soon requesting...

歸故山。僖宗朝。錫號悟達國師。賜沉香座。膝上忽生人面瘡。時蜀僧迦羅摩。令元以泉水洗之。瘡忽語曰。公知袁盎殺晁錯乎。公即盎。我乃錯也。累世求報。而公十世為高僧。戒律精嚴。不得其便。今公受賜過奢。故能害之。而迦諾尊者以三昧水洗我。我去汝。不為怨矣。瘡遂差。元少欲。過中不食。六時行道。累致顯應。一日忽聞空中聲曰。必生凈土。乃訊曰。孰之語邪。空又應曰。佛也。又見一菩薩降庭中。丁寧贊諭。忽不見。臨終時。囑令棄屍飼魚鳥。曰吾久與西方凈土有期。今其時矣。言訖右脅面西而沒。年七十三(宋高僧傳神僧傳)。

端甫

端甫。姓趙。天水人。母夢梵僧授舍利令吞之。遂誕甫。十歲。依道悟禪師出家崇福寺。十七剃染。隸安國寺。遍參講座。兼通經律。夢梵僧以琉璃器盛滿舍利。令吞之曰。三藏大教。盡貯汝腹矣。自是才辯無礙。演經太原。傾都畢會。德宗徴入。賜紫方袍。迄順憲兩朝。俱見尊禮。講涅槃唯識。凡一百六十座。日持諸部。以凈土為息肩之地。所得供施數十百萬。悉以嚴飾殿宇。而方丈單床。泊然自得。開成元年六月一日。西向右脅而滅。異香郁然。茶毗得舍利三百餘粒(宋高僧傳)。

雄俊

雄俊。姓周。成都人。善講說。無戒行。嘗

【現代漢語翻譯】歸故山。僖宗朝（僖宗皇帝時期）。錫號悟達國師（皇帝賜予悟達「悟達國師」的稱號）。賜沉香座（賞賜沉香木的座位）。膝上忽生人面瘡（膝蓋上忽然長出一個人面瘡）。時蜀僧迦羅摩（當時蜀地的僧人迦羅摩）。令元以泉水洗之（讓悟達用泉水清洗）。瘡忽語曰（瘡忽然說話了）：『公知袁盎殺晁錯乎（您知道袁盎殺晁錯這件事嗎）？公即盎（您就是袁盎）。我乃錯也（我就是晁錯）。累世求報（我累世都在尋求報仇）。而公十世為高僧（而您十世都身為高僧）。戒律精嚴（戒律精嚴）。不得其便（我沒有機會報仇）。今公受賜過奢（現在您接受的賞賜太過奢靡）。故能害之（所以我才能加害於您）。而迦諾尊者以三昧水洗我（而迦諾尊者用三昧水清洗我）。我去汝（我就要離開您了）。不為怨矣（不再結怨了）。』瘡遂差（瘡於是就好了）。元少欲（悟達減少慾望）。過中不食（過了中午就不再吃飯）。六時行道（一天六個時辰都精進行道）。累致顯應（多次顯現靈驗）。一日忽聞空中聲曰（有一天忽然聽到空中有聲音說）：『必生凈土（必定往生凈土）。』乃訊曰（於是悟達問道）：『孰之語邪（是誰在說話）？』空又應曰（空中又回答說）：『佛也（是佛）。』又見一菩薩降庭中（又看見一位菩薩降臨庭院中）。丁寧贊諭（仔細地讚揚和開導）。忽不見（忽然不見了）。臨終時（臨終時）。囑令棄屍飼魚鳥（囑咐弟子們將屍體丟棄餵魚鳥）。曰（說）：『吾久與西方凈土有期（我早就和西方凈土有約）。今其時矣（現在時候到了）。』言訖右脅面西而沒（說完話就右脅朝西圓寂了）。年七十三（享年七十三歲）。（宋高僧傳神僧傳）端甫端甫。姓趙（姓趙）。天水人（天水人）。母夢梵僧授舍利令吞之（母親夢見梵僧授予她舍利子讓她吞下）。遂誕甫（於是就生下了端甫）。十歲（十歲時）。依道悟禪師出家崇福寺（跟隨道悟禪師在崇福寺出家）。十七剃染（十七歲剃度）。隸安國寺（隸屬於安國寺）。遍參講座（廣泛參訪各個講座）。兼通經律（兼通經律）。夢梵僧以琉璃器盛滿舍利（夢見梵僧用琉璃器盛滿舍利）。令吞之曰（讓他吞下並說）：『三藏大教（三藏大教）。盡貯汝腹矣（都儲存在你的腹中）。』自是才辯無礙（從此才華辯才無礙）。演經太原（在太原講解佛經）。傾都畢會（全城的人都來參加）。德宗徴入（德宗皇帝徵召他入宮）。賜紫方袍（賜予他紫色的袈裟）。迄順憲兩朝（直到順宗和憲宗兩朝）。俱見尊禮（都受到尊敬和禮遇）。講涅槃唯識（講解《涅槃經》和《唯識論》）。凡一百六十座（總共一百六十座）。日持諸部（每天持誦各種經典）。以凈土為息肩之地（以凈土作為休息的地方）。所得供施數十百萬（得到的供養有幾百萬）。悉以嚴飾殿宇（全部用來裝飾寺廟殿宇）。而方丈單床（而自己住在方丈室裡，只有一張床）。泊然自得（淡泊自得）。開成元年六月一日（開成元年六月一日）。西向右脅而滅（朝西右脅而圓寂）。異香郁然（異香濃郁）。茶毗得舍利三百餘粒（火化后得到三百多顆舍利）。（宋高僧傳）雄俊雄俊。姓周（姓周）。成都人（成都人）。善講說（擅長講經說法）。無戒行（沒有戒律修行）。嘗

【English Translation】 Guigu Mountain. During the reign of Emperor Xizong (of the Tang Dynasty). He was bestowed the title of National Teacher Wuda (the emperor granted Wuda the title of 'National Teacher Wuda'). He was given a sandalwood seat (a sandalwood seat was bestowed). Suddenly, a human-face sore grew on his knee (a human-face sore suddenly grew on his knee). At that time, the Shu monk Kalamo (the monk Kalamo from Shu at that time). Ordered Yuan to wash it with spring water (ordered Wuda to wash it with spring water). The sore suddenly spoke, saying (the sore suddenly spoke): 'Do you know that Yuan Ang killed Chao Cuo (do you know that Yuan Ang killed Chao Cuo)? You are Ang (you are Yuan Ang). I am Cuo (I am Chao Cuo). I have sought revenge for many lifetimes (I have been seeking revenge for many lifetimes). But you have been a high monk for ten lifetimes (but you have been a high monk for ten lifetimes). Your precepts are strict and pure (your precepts are strict and pure). I could not find an opportunity (I could not find an opportunity to take revenge). Now you receive excessive gifts (now you receive excessive gifts). Therefore, I can harm you (therefore, I can harm you). But Venerable Kanaka washes me with samadhi water (but Venerable Kanaka washes me with samadhi water). I will leave you (I will leave you). I will not be an enemy anymore (I will not be an enemy anymore).' The sore then healed (the sore then healed). Yuan had few desires (Wuda reduced his desires). He did not eat after noon (he did not eat after noon). He practiced the Way in six periods of the day (he practiced the Way diligently in six periods of the day). He repeatedly manifested auspicious signs (he repeatedly manifested auspicious signs). One day, he suddenly heard a voice in the air saying (one day, he suddenly heard a voice in the air saying): 'You will surely be reborn in the Pure Land (you will surely be reborn in the Pure Land).' So he asked (so Wuda asked): 'Whose voice is it (whose voice is it)?' The air responded again, saying (the air responded again): 'It is the Buddha (it is the Buddha).' He also saw a Bodhisattva descending into the courtyard (he also saw a Bodhisattva descending into the courtyard). He carefully praised and instructed him (he carefully praised and instructed him). Suddenly, he disappeared (suddenly, he disappeared). At the time of his death (at the time of his death). He instructed them to abandon his body to feed the fish and birds (he instructed his disciples to abandon his body to feed the fish and birds). He said (he said): 'I have long had an appointment with the Western Pure Land (I have long had an appointment with the Western Pure Land). Now is the time (now is the time).' After speaking, he passed away facing west on his right side (after speaking, he passed away facing west on his right side). He was seventy-three years old (he was seventy-three years old). (Song Biographies of Eminent Monks, Biographies of Divine Monks) Duanfu Duanfu. His surname was Zhao (his surname was Zhao). He was from Tianshui (he was from Tianshui). His mother dreamed that a Brahmin monk gave her a relic and told her to swallow it (his mother dreamed that a Brahmin monk gave her a relic and told her to swallow it). Then Duanfu was born (then Duanfu was born). At the age of ten (at the age of ten). He became a monk at Chongfu Temple under Chan Master Daowu (he became a monk at Chongfu Temple under Chan Master Daowu). He was tonsured at seventeen (he was tonsured at seventeen). He belonged to Anguo Temple (he belonged to Anguo Temple). He widely attended lectures (he widely attended lectures). He was also versed in the sutras and vinaya (he was also versed in the sutras and vinaya). He dreamed that a Brahmin monk filled a glass vessel with relics (he dreamed that a Brahmin monk filled a glass vessel with relics). He told him to swallow it, saying (he told him to swallow it, saying): 'The great teachings of the Tripitaka (the great teachings of the Tripitaka). Are all stored in your belly (are all stored in your belly).' From then on, his talent and eloquence were unimpeded (from then on, his talent and eloquence were unimpeded). He lectured on the sutras in Taiyuan (he lectured on the sutras in Taiyuan). The whole city gathered (the whole city gathered to attend). Emperor Dezong summoned him to the palace (Emperor Dezong summoned him to the palace). He was given a purple robe (he was given a purple robe). Until the reigns of Emperors Shun and Xian (until the reigns of Emperors Shun and Xian). He was respected and honored (he was respected and honored). He lectured on the Nirvana Sutra and the Vijnaptimatrata (he lectured on the Nirvana Sutra and the Vijnaptimatrata). A total of one hundred and sixty sessions (a total of one hundred and sixty sessions). He recited various scriptures daily (he recited various scriptures daily). He regarded the Pure Land as a place of rest (he regarded the Pure Land as a place of rest). The offerings he received amounted to several million (the offerings he received amounted to several million). He used them all to decorate the temples (he used them all to decorate the temples). But he lived in a simple room with only a single bed (but he lived in a simple room with only a single bed). He was content and at ease (he was content and at ease). On June 1st of the first year of Kaicheng (on June 1st of the first year of Kaicheng). He passed away facing west on his right side (he passed away facing west on his right side). A strange fragrance filled the air (a strange fragrance filled the air). After cremation, more than three hundred relics were obtained (after cremation, more than three hundred relics were obtained). (Song Biographies of Eminent Monks) Xiongjun Xiongjun. His surname was Zhou (his surname was Zhou). He was from Chengdu (he was from Chengdu). He was good at lecturing (he was good at lecturing). He had no precepts or practice (he had no precepts or practice). Once

罷道從戎。尋復為僧。亦頗知愧悔。常持佛名。大曆中。暴亡。入冥。主者呵責。命付地獄。俊大呼曰。觀經言。造五逆罪。臨終十念。即得往生。雄俊雖造罪。不犯五逆。若準唸佛之功。合生凈土。不然。三世諸佛。即成妄語。遂合掌諦念。寶臺忽現。乘空西去。同時有自冥還者。傳其事云(宋高僧傳○佛祖統紀載雄俊入冥自陳唸佛功主者放還乃入西山專意念佛居四年別眾坐逝與此互異)。

惟恭

惟恭。荊州人。常事酒博。暇則誦經。祈生安養。同寺有靈巋者。跡頗類之。里人為之語曰。靈巋作盡業。惟恭繼其跡。地獄千萬重。莫厭排頭入。恭聞曰。我雖罪無所逃。然仰賴佛力。十念往生。豈復墮惡道邪。一日恭病。巋出寺。見少年手執樂器。問所從來。曰西來迎恭上人耳。一人懷中出蓮華。華合如拳。葉出異光。望寺而馳。次日至寺。恭已亡矣。巋因感悟改節。以名德著(佛祖統紀)。

大行

大行。齊州人初學天臺教。后入泰山居焉。結草為衣。拾果為食。行法華三昧。感普賢大士現身。一日嘆曰。人命無常。不久磨滅。未知來世。何處受生。遂入大藏叩禱。信手探之得阿彌陀經。於是專心思念阿彌陀佛。閱三七日。夜半忽睹琉璃地。心眼洞明。又見佛及二大士涌立空中。僖宗聞行

【現代漢語翻譯】現代漢語譯本雄俊罷道從戎，之後又重新出家為僧，也頗為知愧和後悔，經常持唸佛名。大曆年間，突然暴亡，進入冥界。主事者呵斥他，命令把他送入地獄。雄俊大聲呼喊道：『《觀經》上說，即使造了五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），臨終時只要十念（唸佛），就能往生（指往生西方極樂世界）。雄俊雖然造了罪，但不犯五逆。如果按照唸佛的功德來算，應該往生凈土。不然的話，三世諸佛（過去、現在、未來一切諸佛）就成了妄語。』於是合掌至誠唸佛，忽然出現寶臺，乘空往西方而去。同時有從冥界返回的人，傳說了這件事。（《宋高僧傳》和《佛祖統紀》記載雄俊進入冥界，自己陳述唸佛的功德，主事者放他還陽，於是進入西山專心念佛，住了四年後，告別眾人坐化而逝，與此記載互有差異）。

惟恭

惟恭，荊州人，經常沉迷於飲酒和賭博，空閑時則誦經，祈求往生安養（指西方極樂世界）。同寺有個叫靈巋的人，行為舉止與他頗為相似。當地人為此編了順口溜說：『靈巋做盡壞事，惟恭繼續他的路。地獄千萬重，別嫌排隊往前衝。』惟恭聽了說：『我雖然罪孽深重無法逃脫，然而仰仗佛力，十念就能往生，怎麼還會墮入惡道呢？』一天，惟恭生病，靈巋出寺，看見少年手持樂器，問他們從哪裡來。少年說：『從西方來迎接恭上人罷了。』其中一人懷中拿出一個蓮花，蓮花合攏如拳頭大小，花瓣發出奇異的光芒，朝著寺廟飛奔而去。第二天到達寺廟，惟恭已經去世了。靈巋因此感到醒悟而改變行為，以名德而聞名。（《佛祖統紀》）。

大行

大行，齊州人，最初學習天臺教義，後來進入泰山居住。用草結成衣服，拾取野果為食物，修行法華三昧（一種禪定方法），感得普賢大士（象徵菩薩的行愿）現身。一天，他嘆息道：『人命無常，不久就會磨滅，不知道來世會在哪裡受生。』於是進入大藏（指佛教經藏）叩拜祈禱，隨意抽取了一部經，得到《阿彌陀經》。於是專心一意地思念阿彌陀佛（西方極樂世界的教主）。過了三七二十一天，半夜忽然看見琉璃地，心眼洞明。又看見佛和兩位大士（指觀世音菩薩和大勢至菩薩）從空中涌現出來。僖宗（唐僖宗）聽說了大行

【English Translation】 English version Xiong Jun He abandoned the monastic life to join the army, but later returned to being a monk. He was quite ashamed and remorseful, constantly chanting the Buddha's name. During the Dali era, he died suddenly and entered the underworld. The official in charge scolded him and ordered him to be sent to hell. Xiong Jun shouted loudly, 'The Contemplation Sutra says that even if one commits the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, and causing disunity in the Sangha), one can be reborn in the Pure Land (Western Paradise) with just ten recitations (of the Buddha's name) at the time of death. Although Xiong Jun has committed sins, he has not committed the five heinous crimes. According to the merit of reciting the Buddha's name, he should be reborn in the Pure Land. Otherwise, the Buddhas of the three times (past, present, and future) would be liars.' Then he joined his palms and sincerely recited the Buddha's name. Suddenly, a jeweled platform appeared, and he rode it westward into the sky. At the same time, someone who returned from the underworld spread the word about this event. (The Biographies of Eminent Monks Compiled During the Song Dynasty and the Buddhist Patriarchs' Records state that Xiong Jun entered the underworld and confessed his merit of reciting the Buddha's name. The official in charge released him, and he entered the Western Mountains to focus on reciting the Buddha's name. After four years, he bid farewell to everyone and passed away in a seated posture, which differs from this account).

Wei Gong

Wei Gong, a native of Jingzhou, often indulged in drinking and gambling, but in his spare time, he would recite scriptures, praying to be reborn in the Land of Peace and Nourishment (Western Paradise). In the same temple, there was a monk named Ling Kui, whose behavior was quite similar to his. The locals made up a rhyme about them, saying, 'Ling Kui does all kinds of bad deeds, Wei Gong continues his path. Hell has ten thousand layers, don't mind lining up to enter.' Wei Gong heard this and said, 'Although I cannot escape my sins, I rely on the Buddha's power to be reborn with ten recitations. How could I fall into the evil realms?' One day, Wei Gong fell ill. Ling Kui left the temple and saw young men holding musical instruments. He asked them where they came from. The young men said, 'We came from the West to welcome Venerable Gong.' One of them took out a lotus flower from his bosom. The flower was closed like a fist, and the petals emitted strange light, rushing towards the temple. The next day, they arrived at the temple, and Wei Gong had already passed away. Ling Kui was thus awakened and changed his behavior, becoming known for his virtue. (Buddhist Patriarchs' Records).

Da Xing

Da Xing, a native of Qizhou, initially studied the Tiantai teachings, and later went to live in Mount Tai. He made clothes out of grass, picked wild fruits for food, and practiced the Lotus Samadhi (a type of meditation), which moved Samantabhadra Bodhisattva (symbolizing the vows and practices of a Bodhisattva) to appear. One day, he sighed, 'Human life is impermanent and will soon perish. I don't know where I will be reborn in the next life.' So he entered the Great Treasury (Buddhist scriptures) and prayed, randomly drawing a scripture, which turned out to be the Amitabha Sutra. Then he single-mindedly contemplated Amitabha Buddha (the lord of the Western Paradise). After three weeks, in the middle of the night, he suddenly saw a crystal-clear land, and his mind's eye became clear. He also saw the Buddha and two great Bodhisattvas (Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva) emerging from the sky. Emperor Xizong (Emperor Xizong of Tang) heard about Da Xing

名。詔入內。賜號常精進菩薩。后一年。琉璃地復現。謂左右曰。寶地復現。安養之期至矣。即日右脅而終(宋高僧傳佛祖統紀)。

志通

志通。姓張。鳳翔人。出家游洛下。遇嚩日啰三藏。行瑜伽教法。通禮事之。錢文穆王時。東遊吳越。入天臺山。于智者道場。覽凈土靈瑞傳。發心愿生彼國。自是不向西唾。不背西坐。一日登山中招手巖。誦四十八愿。愿速生凈土。投身而下。墮一大樹中。枝軟斡柔。殊無少損。乃復整身登巖。誓曰。大愿已發。餘生可厭。唯望聖眾。同來接引。再投而下。棲於草上。久之蘇矣。眾僧尋至掖歸。往越州法華山。默修凈業。后見白鶴孔雀成行而下。又見蓮華開合於前。通曰。白鶴孔雀。凈土境也。蓮華光相。受生處也。凈相見矣。乃起禮佛而終。茶毗。有五色祥雲環覆火上。舍利鱗砌于身(宋高僧傳佛祖統紀)。

可止

可止。姓馬。范陽大房山人。年十二出家。十九抵五臺山求戒。感文殊靈光燭身。二十三。往並部習法華經百法論。後於長安開演。化導日眾。未幾。歸故鄉。母猶在堂。持盂乞食以養母。長誦金剛經。晚居長壽凈土院。後周廣順元年正月二十二日。微疾。召弟子念阿彌陀佛。助吾往生。奄然而化。年七十五(宋高僧傳)。

紹巖

【現代漢語翻譯】現代漢語譯本名（不詳）。奉詔入宮。被賜號為常精進菩薩（菩薩名號，意為恒常精進的菩薩）。一年後，琉璃地面再次顯現。他告訴身邊的人說：『寶地再次顯現，往生安養世界的日子快到了。』當天就右脅臥而圓寂。（出自《宋高僧傳》《佛祖統紀》）

志通

志通，姓張，是鳳翔人。出家後到洛陽遊歷。遇到嚩日啰三藏（Vajra，密教僧侶），修習瑜伽教法。志通恭敬地侍奉他。錢文穆王時期，他向東遊歷吳越地區，進入天臺山，在智者道場閱讀《凈土靈瑞傳》。發心愿往生西方極樂世界。從此以後，他從不朝西吐唾沫，也不背朝西方而坐。有一天，他登上山中的招手巖，誦唸阿彌陀佛四十八大愿，願望迅速往生凈土。於是縱身跳下山崖，掉落在一棵大樹中。樹枝柔軟，他絲毫沒有受傷。於是重新整理衣衫，登上山巖，發誓說：『大愿已經發下，餘生令人厭倦。只希望聖眾，一同前來接引。』再次縱身跳下，落在草地上。過了很久才甦醒。眾僧找到他，將他攙扶回去。之後前往越州法華山，默默地修習凈土法門。後來，他看見白鶴、孔雀成群結隊地降落，又看見蓮花在他面前開放閉合。志通說：『白鶴、孔雀，是凈土的景象。蓮花的光相，是受生的地方。凈土的景像已經顯現了。』於是起身禮佛，然後圓寂。火化后，有五色祥雲環繞覆蓋在火焰之上，舍利子像魚鱗一樣排列在他的身上。（出自《宋高僧傳》《佛祖統紀》）

可止

可止，姓馬，是范陽大房山人。十二歲出家，十九歲到達五臺山求受戒律。感應到文殊菩薩的靈光照耀全身。二十三歲時，前往并州學習《法華經》《百法論》。後來在長安開講佛法，教化引導了很多人。不久之後，回到故鄉。母親還在世，他拿著缽乞討食物來供養母親。經常誦讀《金剛經》。晚年居住在長壽凈土院。後周廣順元年正月二十二日，稍微感到不適。召集弟子唸誦阿彌陀佛（Amitabha）名號，幫助他往生。隨即安詳地圓寂，享年七十五歲。（出自《宋高僧傳》）

紹巖

【English Translation】 English version Name: Unknown. He was summoned to the palace and given the title Chang Jingjin Pusa (Constantly Diligent Bodhisattva). A year later, the lapis lazuli ground reappeared. He said to those around him, 'The treasure land has reappeared; the time for rebirth in the Land of Bliss is near.' He passed away on the same day, lying on his right side. (From 'Song Dynasty Biographies of Eminent Monks' and 'Buddhist Patriarchs' Chronicles')

Zhitong

Zhitong, whose surname was Zhang, was from Fengxiang. After becoming a monk, he traveled to Luoyang. He encountered Vajra (a tantric monk), who practiced the Yoga teachings. Zhitong respectfully served him. During the reign of King Qian Wenmu, he traveled east to the Wu and Yue regions and entered Mount Tiantai. At the Zhizhe (Wise One) Monastery, he read 'Biographies of Miraculous Events in the Pure Land' and resolved to be reborn in that land. From then on, he never spat westward nor sat with his back to the west. One day, he climbed Zhaoshou Rock (Calling Hand Rock) in the mountains and recited the Forty-Eight Vows of Amitabha (Amitabha), wishing for a swift rebirth in the Pure Land. He then threw himself off the cliff, landing in a large tree. The branches were soft and pliable, and he suffered no harm. He then straightened his robes, climbed back onto the rock, and vowed, 'The great vow has been made; the rest of my life is wearisome. I only hope that the holy assembly will come to receive me.' He threw himself down again, landing on the grass. After a long time, he awoke. The monks found him and helped him back. Later, he went to Fahua Mountain in Yuezhou and silently cultivated the Pure Land practice. Later, he saw white cranes and peacocks descending in rows, and he also saw lotuses opening and closing before him. Zhitong said, 'The white cranes and peacocks are the scenery of the Pure Land. The light of the lotus is the place of rebirth. The Pure Land appearance has manifested.' He then rose, prostrated to the Buddha, and passed away. After cremation, five-colored auspicious clouds surrounded and covered the flames, and the relics were arranged on his body like fish scales. (From 'Song Dynasty Biographies of Eminent Monks' and 'Buddhist Patriarchs' Chronicles')

Kezhi

Kezhi, whose surname was Ma, was from Dafang Mountain in Fanyang. He became a monk at the age of twelve and arrived at Mount Wutai at the age of nineteen to seek ordination. He felt the spiritual light of Manjusri (Manjusri) illuminating his body. At the age of twenty-three, he went to Bingzhou to study the 'Lotus Sutra' and the 'Hundred Dharmas Treatise'. Later, he began to preach the Dharma in Chang'an, converting and guiding many people. Not long after, he returned to his hometown. His mother was still alive, and he begged for food with his alms bowl to support her. He often recited the 'Diamond Sutra'. In his later years, he lived in the Longevity Pure Land Monastery. On the twenty-second day of the first month of the first year of Guangshun during the Later Zhou Dynasty, he felt slightly ill. He summoned his disciples to recite the name of Amitabha Buddha (Amitabha) to help him be reborn in the Pure Land. He then passed away peacefully at the age of seventy-five. (From 'Song Dynasty Biographies of Eminent Monks')

Shaoyan

紹巖。姓劉。雍州人。七歲出家。依高安禪師。遍覽經書。有如宿習。后居錢塘湖心寺。恒諷持法華經。晝夜無間。期滿萬部。得生凈土。俄感蓮華生於陸地。誓焚身供養西方三聖。吳越王俶力勸止之。又投身曹娥江中。如有物藉其足。得不死。吳越王于寶塔寺。建凈土院以居之。宋開寶四年七月。有疾。不求藥石。作偈累篇。示門徒曰。吾誦經二萬部。決生安養。跏趺而化。茶毗。舍利無算。年七十三(宋高僧傳佛祖統紀)。

守真

守真。姓紀。字法燈。永興萬年人。出家聖壽寺。謁從朗師學起信論。次依性光師傳華嚴法界觀。后禮演秘阇黎授瑜伽教。並得心要。明達諸法。宣暢妙典。四十年無少怠。賜號曰昭信。常于中夜習西方無量壽觀。修唸佛三昧。期生凈域。開寶四年秋八月九日。命眾同唱佛名。久之令止。奄然歸寂。年七十八。阇維獲舍利焉(宋高僧傳)。

延壽

延壽。字沖元。錢塘王氏子也。少誦法華。錢文穆王時。知稅務。多用官錢買放生命。罪當死。引赴市曹。王使人瞷之。色不變。命釋之。投四明翠巖禪師出家。復參天臺韶國師。發明心要。嘗於國清寺行法華懺。禪觀中。見觀音菩薩以甘露灌其口。因是獲大辯才。以宿願未決。登智者禪院。作二鬮。一曰一

【現代漢語翻譯】現代漢語譯本

紹巖（Shao Yan）。姓劉，雍州人。七歲出家，依止高安禪師。廣泛閱讀經書，如同前世已經學習過一樣。後來居住在錢塘湖心寺，經常諷誦持念《法華經》，日夜不停，期望念滿一萬部，得以往生凈土。不久后，他感到蓮花在陸地上生長出來。於是發誓焚燒自身，供養西方三聖。吳越王錢俶極力勸阻他。他又投身曹娥江中，好像有什麼東西托著他的腳，得以不死。吳越王在寶塔寺，建造凈土院讓他居住。宋朝開寶四年七月，他生病了，不尋求藥物治療，寫了多篇偈子，告訴門徒說：『我誦經二萬部，決定往生安養（An Yang，極樂世界）。』然後跏趺坐化。火化后，得到無數舍利。享年七十三歲（出自《宋高僧傳》《佛祖統紀》）。　　守真（Shou Zhen）　　守真。姓紀，字法燈。永興萬年人。在聖壽寺出家。拜謁從朗師學習《起信論》。接著依止性光師傳授《華嚴法界觀》。後來禮拜演秘阇黎，接受瑜伽教法，並且得到了其中的精要。通達諸法，宣揚妙典。四十年沒有絲毫懈怠。被賜予稱號為昭信。經常在半夜修習西方無量壽觀，修持唸佛三昧，期望往生凈土。開寶四年秋八月九日，命令眾人一同唱唸佛名。很久之後讓他停止。安詳地圓寂。享年七十八歲。火化后獲得了舍利（出自《宋高僧傳》）。　　延壽（Yan Shou）　　延壽，字沖元，是錢塘王氏的兒子。年少時誦讀《法華經》。錢文穆王在位時，他擔任稅務官，多次用公款購買生命放生。犯了死罪，被押赴刑場。錢文穆王派人暗中觀察他，他面不改色。於是命令釋放了他。他投奔四明翠巖禪師出家。又參拜天臺韶國師，發明了心要。曾經在國清寺舉行法華懺法。禪觀中，見到觀音菩薩用甘露灌入他的口中，因此獲得了大辯才。因為宿願沒有了結，登上智者禪院，做了兩個鬮。

【English Translation】 English version

Shao Yan, whose surname was Liu, was from Yongzhou. He became a monk at the age of seven, relying on Chan Master Gao'an. He extensively read scriptures, as if he had already learned them in a previous life. Later, he resided in Huxin Temple in Qiantang, constantly reciting and upholding the Lotus Sutra, day and night, hoping to complete ten thousand recitations and be reborn in the Pure Land. Soon after, he sensed lotus flowers growing on land. He vowed to burn his body as an offering to the Three Saints of the West. King Qian Chu of Wuyue tried to dissuade him. He then threw himself into the Cao'e River, but something seemed to support his feet, and he did not die. The King of Wuyue built the Pure Land Courtyard at Baota Temple for him to reside in. In July of the fourth year of the Kaibao era of the Song Dynasty, he fell ill. He did not seek medicine but composed several verses, telling his disciples, 'I have recited the scriptures twenty thousand times and am determined to be reborn in An'yang (安養, the Pure Land of Ultimate Bliss).' Then he sat in the lotus position and passed away. After cremation, countless śarīra were found. He lived to be seventy-three years old (from Song Dynasty Biographies of Eminent Monks and Buddhist Patriarchs' Records). 　　Shou Zhen 　　Shou Zhen, whose surname was Ji and courtesy name was Fadeng, was from Yongxing Wannian. He became a monk at Shengshou Temple. He visited Master Conglang to study the Awakening of Faith Treatise. Next, he relied on Master Xingguang to transmit the Huayan Dharma Realm Contemplation. Later, he paid respects to Acharya Yanmi and received the Yoga teachings, obtaining their essence. He was clear and understood all dharmas, proclaiming the wonderful teachings. For forty years, he did not slacken in the slightest. He was granted the title Zhaoxin. He often practiced the Western Immeasurable Life Contemplation in the middle of the night, cultivating the Samadhi of Buddha Recitation, hoping to be reborn in the Pure Land. On the ninth day of the eighth month of autumn in the fourth year of the Kaibao era, he ordered the assembly to chant the Buddha's name together. After a long time, he told them to stop. He peacefully passed away. He was seventy-eight years old. After cremation, śarīra were obtained (from Song Dynasty Biographies of Eminent Monks). 　　Yan Shou 　　Yan Shou, whose courtesy name was Chongyuan, was the son of the Wang family of Qiantang. He recited the Lotus Sutra from a young age. During the reign of King Qian Wenmu, he was a tax official and often used public funds to buy and release living beings. He committed a capital crime and was taken to the execution ground. King Qian Wenmu sent someone to observe him secretly, and his expression did not change. So, he ordered him to be released. He went to Chan Master Cuiyan of Siming to become a monk. He also visited National Teacher Shao of Tiantai, and he understood the essence of mind. He once performed the Lotus Sutra repentance ceremony at Guoqing Temple. In meditation, he saw Avalokiteśvara Bodhisattva pouring nectar into his mouth, and thus he obtained great eloquence. Because his past vows were not fulfilled, he ascended to Zhi Zhe Chan Temple and made two lots.

心禪定。一曰萬行莊嚴凈土。冥心精禱。七拈皆得凈土鬮。於是一意修凈業。建隆二年。忠懿王請住永明寺。賜號智覺禪師。日課一百八事。夜往別峰。行道唸佛。旁人時聞螺貝天樂之音。誦法華經。積一萬三千部。居永明十五年。弟子一千七百人。常與眾授菩薩戒。施鬼神食。買贖生命。皆以迴向凈土。著宗鏡錄一百卷。會天臺賢首慈恩異同之旨。又著萬善同歸集。集中指歸凈土處。最為切要。其略曰。問。唯心凈土。周遍十方。何得托質蓮臺。寄形安養。而興取捨之念。豈達無生之門。忻厭情生。何成平等。答。唯心凈土者。了心方生。如來不思議境界經云。三世一切諸佛。皆唯心量。得隨順忍。或入初地。捨身速生極樂佛土。故知識心方生唯心凈土。著境祇墮所緣境中。既明因果無差。乃知心外無法。又平等之門。無生之旨。雖即仰教生信。其奈力量未充。觀淺心浮境強習重。鬚生佛國。以仗勝緣。忍力易成。速行菩薩道。十疑論云。智者熾然求生凈土。達生體不可得。即是真無生。此謂心凈故即佛土凈。愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生即無生。無生即生。不達此理。橫相是非。此是謗法邪見人也。問。心外無法。佛不去來。何有見佛及來迎之事。答。唯心念佛。以唯心觀。遍該萬法

【現代漢語翻譯】現代漢語譯本：心入于禪定。一是指通過萬種善行來莊嚴清凈的佛土，一心一意地虔誠祈禱。每次用拈鬮的方式來選擇凈土，七次都能得到。於是專心致志地修習凈土法門。建隆二年，忠懿王邀請他住持永明寺，並賜予『智覺禪師』的稱號。他每日的功課有一百零八件事。夜晚前往別峰，進行經行唸佛。旁邊的人時常聽到螺號、法器和天樂的聲音。誦讀《法華經》，累計一萬三千部。在永明寺住了十五年，弟子有一千七百人。他經常與大眾一起受菩薩戒，施食給鬼神，買贖被囚禁的生命，都將這些功德迴向凈土。撰寫了《宗鏡錄》一百卷，彙集了天臺宗、賢首宗、慈恩宗對佛法理解的異同之處。又撰寫了《萬善同歸集》，其中指明歸向凈土的部分，最為重要。其大意如下：問：唯心凈土（一切唯心所造的清凈佛土），周遍十方（指宇宙的各個方向），為何要依託蓮花寶座，寄託形體于安養（極樂世界），而產生取捨的念頭？這難道是通達無生之門（證悟不生不滅的真理）嗎？心生欣喜和厭惡的情感，又如何成就平等之心呢？答：唯心凈土，是要明瞭心性才能往生。如來不思議境界經說：『三世一切諸佛，皆唯心量。』能夠得到隨順忍（對一切法都能安忍順受的智慧），或者進入初地（菩薩修行階位的第一層），捨棄此身就能迅速往生極樂佛土。所以要知道明瞭心性才能往生唯心凈土，執著于外境只會墮入所緣境中。既然明白因果沒有差別，就知道心外沒有其他法。而且，平等之門，無生之旨，即使依靠教法而生起信心，但奈何自身的力量還不夠充足。觀察到自己的觀行淺薄，心浮氣躁，外境的誘惑強烈，習氣深重，必須往生佛國，憑藉殊勝的因緣，忍力才能容易成就，才能迅速地修行菩薩道。《十疑論》說：『智者熾盛地求生凈土，通達生的本體不可得，這就是真正的無生。』這就是說心清凈所以佛土就清凈。愚笨的人被『生』所束縛，聽到『生』就理解為『生』，聽到『無生』就理解為『無生』，不知道『生』就是『無生』，『無生』就是『生』。不明白這個道理，就橫加指責，妄加評論，這是誹謗佛法的邪見之人。問：心外沒有法，佛沒有來去，怎麼會有見到佛以及佛來迎接的事情呢？答：用唯心來念佛，用唯心的觀想，就能普遍地包含萬法。

【English Translation】 English version: The mind enters into Samadhi (a state of meditative consciousness). One refers to adorning the pure land through myriad virtuous deeds, and praying sincerely with a focused mind. Each time using lots to choose a pure land, one obtains a pure land all seven times. Thus, one dedicates oneself to cultivating the Pure Land Dharma. In the second year of the Jianlong era, King Zhongyi invited him to reside at Yongming Temple, bestowing upon him the title 'Zen Master Zhijue'. His daily practice consisted of one hundred and eight tasks. At night, he would go to Another Peak, engaging in walking meditation and reciting the Buddha's name. People nearby would often hear the sounds of conch shells, ritual instruments, and heavenly music. He recited the Lotus Sutra, accumulating thirteen thousand copies. He resided at Yongming Temple for fifteen years, with seventeen hundred disciples. He frequently administered the Bodhisattva precepts to the assembly, offered food to ghosts and spirits, and ransomed captive lives, dedicating all these merits to the Pure Land. He wrote the 'Zongjing Lu' in one hundred volumes, compiling the similarities and differences in the understanding of the Dharma among the Tiantai, Xianshou, and Ci'en schools. He also wrote the 'Wan Shan Tong Gui Ji', in which the section pointing towards returning to the Pure Land is the most important. Its general meaning is as follows: Question: The Pure Land of Mind Only (the pure land created solely by the mind), pervades the ten directions (referring to all directions of the universe), why rely on a lotus throne and entrust the body to Sukhavati (the Land of Bliss), thus giving rise to thoughts of acceptance and rejection? Does this truly understand the gate of non-birth (realizing the truth of non-origination and non-cessation)? How can the emotions of joy and aversion lead to the attainment of equanimity? Answer: The Pure Land of Mind Only requires understanding the nature of the mind to be reborn there. The Sutra on the Inconceivable Realm of the Tathagata says: 'All Buddhas of the three times are measured by the mind.' Being able to obtain the forbearance of compliance (the wisdom to endure and accept all dharmas), or entering the first Bhumi (the first level of a Bodhisattva's path), one can quickly be reborn in the Land of Ultimate Bliss by abandoning this body. Therefore, one must know that understanding the mind is the key to being reborn in the Pure Land of Mind Only; clinging to external objects will only lead to falling into the realm of what is perceived. Since it is clear that there is no difference in cause and effect, one knows that there is no dharma outside the mind. Moreover, the gate of equanimity and the essence of non-birth, even if faith arises through relying on the teachings, one's own strength is still insufficient. Observing that one's practice is shallow, the mind is restless, the temptations of the external world are strong, and habitual tendencies are deep-rooted, one must be reborn in the Buddha-land, relying on supreme conditions, so that the power of forbearance can be easily achieved, and one can quickly practice the Bodhisattva path. The 'Ten Doubts about Pure Land' says: 'The wise fervently seek rebirth in the Pure Land, understanding that the essence of birth is unattainable, which is true non-birth.' This means that because the mind is pure, the Buddha-land is pure. Foolish people are bound by 'birth', hearing 'birth' they understand it as 'birth', hearing 'non-birth' they understand it as 'non-birth', not knowing that 'birth' is 'non-birth', and 'non-birth' is 'birth'. Not understanding this principle, they make accusations and judgments, which are people with heretical views who slander the Dharma. Question: Outside the mind there is no dharma, the Buddha does not come or go, how can there be seeing the Buddha and the event of the Buddha coming to greet one? Answer: Reciting the Buddha's name with the Mind Only, and using the contemplation of Mind Only, can universally encompass all dharmas.

。既了境唯心。了心即佛。故隨所念無非佛矣。般舟經云。如人夢見七寶親屬歡喜。覺已追念。不知在何處。如是念佛。此喻唯心所作。即有而空。故無來去。又如幻非實。則心佛兩忘而不無幻相。則不壞心佛。空有無礙。即無去來。不妨普見。見即無見。常契中道。是以佛實不來。心亦不去。感應道交。唯心自見。如造罪眾生。感地獄相。唯識論云。一切如地獄。同見獄卒等。能為逼害事。故皆是罪人惡業心現。並無心外實銅狗鐵蛇等事。世間一切事法。亦復如是。然彼遮那佛土。匪局東西。若正解了然。習累俱殄。理量雙親。問。觀經明十六觀門。皆是攝心修定。觀佛相好。諦了圓明。方階凈域。如何散心而能化往。答。九品經文。自有升降。上下該攝。不出二心。一定心。如修習定觀。上品往生。二專心。但念名號。眾善資薰。迴向發願。得成末品。仍須一生歸命。盡報精修。坐臥之間。常面西向。當行道禮敬之際。唸佛發願之時。懇苦翹誠。無諸異念。如就刑獄。若在狴牢。怨賊所追。水火所逼。一心求救。愿脫苦輪。速證無生。廣度含識。紹隆三寶。誓報四恩。如斯志誠。必不虛棄。如或言行不稱。信力輕微。無念念相續之心。有數數間斷之意。恃此懈怠。臨終望生。但為業障所牽。恐難值其善友。風火逼

【現代漢語翻譯】現代漢語譯本：既然明瞭境由心生，那麼明瞭心就是佛。所以，隨所念之物，無一不是佛的顯現。《般舟經》中說：『比如有人夢見七寶和親屬，心中充滿歡喜。醒來后追憶，卻不知它們在何處。』這樣唸佛，比喻一切唯心所造，即有而空，所以沒有來去。又如幻象並非真實，則心與佛兩相忘卻，但幻相卻並非不存在，因此不破壞心與佛。空與有之間沒有障礙，即沒有去來，不妨礙普遍見到（佛）。見到即是無見，常與中道相契合。因此，佛實際上沒有來，心也沒有去，這是感應道交，唯心自見。如同造罪的眾生，感應到地獄的景象。《唯識論》中說：『一切如同地獄，共同見到獄卒等，能夠進行逼迫和傷害。』所以，這些都是罪人惡業的心識顯現，並沒有心外真實的銅狗鐵蛇等事物。世間一切事法，也是如此。然而，那遮那（Vairocana）佛土，並非侷限於東西方向。如果真正理解了然，習氣和積累的業障都會消滅，義理和實證都會同時親證。問：觀經中闡明了十六觀門，都是攝心修定，觀佛的相好，透徹明瞭圓滿，才能進入凈土。如何散亂的心也能化生往生呢？答：九品往生的經文，自有高低升降的差別，上下都包括了。不出兩種心：一是定心，如修習定觀，上品往生；二是專心，但唸佛名號，以各種善行資助熏習，迴向發願，可以成就下品往生。仍然需要一生歸命，盡此一報身精進修行，坐臥之間，常常面向西方。在行走、禮敬之際，唸佛發願之時，懇切至誠，沒有其他雜念。如同身處刑獄，或者在牢獄之中，被怨賊追趕，被水火逼迫，一心求救，愿脫離苦難的輪迴，迅速證得無生，廣度一切眾生，紹隆三寶（佛、法、僧），誓報四恩（父母恩、眾生恩、國家恩、三寶恩）。像這樣至誠，必定不會被捨棄。如果言行不一致，信力輕微，沒有唸唸相續的唸佛之心，只有數數間斷的唸佛之意，依仗這種懈怠，臨終希望往生，只會因為業障所牽引，恐怕難以遇到善友，被風火逼迫。 English version: Since it is understood that the realm is created by the mind, then understanding the mind is understanding the Buddha. Therefore, whatever is thought of is nothing but a manifestation of the Buddha. The Pratyutpanna Sutra says: 'For example, a person dreams of seven treasures and relatives, and their heart is filled with joy. After waking up, they recall it, but do not know where they are.' Reciting the Buddha in this way is like saying that everything is created by the mind, which is existence and emptiness, so there is no coming or going. Also, like an illusion that is not real, the mind and the Buddha are forgotten, but the illusion is not non-existent, so it does not destroy the mind and the Buddha. There is no obstacle between emptiness and existence, that is, there is no coming or going, and it does not hinder seeing (the Buddha) universally. Seeing is not seeing, and it is always in harmony with the Middle Way. Therefore, the Buddha does not actually come, and the mind does not go, this is the interaction of the Way of response, which is seen by the mind itself. Like sentient beings who create sins, they sense the appearance of hell. The Vijnaptimatrata-siddhi says: 'Everything is like hell, and together they see the prison guards, etc., who can carry out coercion and harm.' Therefore, these are all manifestations of the evil karma of sinners, and there are no real copper dogs, iron snakes, etc. outside the mind. All things and dharmas in the world are also like this. However, that Vairocana Buddha land is not limited to the east and west. If one truly understands, the habits and accumulated karmic obstacles will be eliminated, and the principles and realization will be personally witnessed at the same time. Question: The Contemplation Sutra clarifies the sixteen contemplations, all of which are to gather the mind and cultivate samadhi, contemplate the characteristics of the Buddha, and thoroughly understand and perfect them before entering the Pure Land. How can a scattered mind be transformed and reborn? Answer: The sutra of the Nine Grades of Rebirth has its own differences in height and descent, and includes both upper and lower. It does not go beyond two kinds of minds: one is the mind of samadhi, such as cultivating samadhi and contemplation, and being reborn in the upper grades; the other is the single-minded mind, but reciting the name of the Buddha, assisted by various good deeds, dedicating the merit and making vows, can achieve rebirth in the lower grades. It is still necessary to take refuge for a lifetime, and diligently cultivate this retribution body, often facing west between sitting and lying down. When walking, paying homage, reciting the Buddha, and making vows, be earnest and sincere, without any other distracting thoughts. It is like being in prison, or in prison, being chased by enemies, being forced by water and fire, seeking help with one mind, wishing to escape the cycle of suffering, quickly attain non-birth, widely liberate all sentient beings, promote the Three Jewels (Buddha, Dharma, Sangha), and vow to repay the Four Graces (the grace of parents, the grace of sentient beings, the grace of the country, and the grace of the Three Jewels). Such sincerity will certainly not be abandoned. If words and deeds do not match, faith is weak, there is no continuous mind of reciting the Buddha, only intermittent intentions of reciting the Buddha, relying on this laziness, hoping to be reborn at the time of death, will only be led by karmic obstacles, and I am afraid it will be difficult to meet good friends, and be forced by wind and fire.

【English Translation】 Modern Chinese Translation: Since it is understood that the realm is created by the mind, then understanding the mind is understanding the Buddha. Therefore, whatever is thought of is nothing but a manifestation of the Buddha. The Pratyutpanna Sutra says: 'For example, a person dreams of seven treasures and relatives, and their heart is filled with joy. After waking up, they recall it, but do not know where they are.' Reciting the Buddha in this way is like saying that everything is created by the mind, which is existence and emptiness, so there is no coming or going. Also, like an illusion that is not real, the mind and the Buddha are forgotten, but the illusion is not non-existent, so it does not destroy the mind and the Buddha. There is no obstacle between emptiness and existence, that is, there is no coming or going, and it does not hinder seeing (the Buddha) universally. Seeing is not seeing, and it is always in harmony with the Middle Way. Therefore, the Buddha does not actually come, and the mind does not go, this is the interaction of the Way of response, which is seen by the mind itself. Like sentient beings who create sins, they sense the appearance of hell. The Vijnaptimatrata-siddhi says: 'Everything is like hell, and together they see the prison guards, etc., who can carry out coercion and harm.' Therefore, these are all manifestations of the evil karma of sinners, and there are no real copper dogs, iron snakes, etc. outside the mind. All things and dharmas in the world are also like this. However, that Vairocana Buddha land is not limited to the east and west. If one truly understands, the habits and accumulated karmic obstacles will be eliminated, and the principles and realization will be personally witnessed at the same time. Question: The Contemplation Sutra clarifies the sixteen contemplations, all of which are to gather the mind and cultivate samadhi, contemplate the characteristics of the Buddha, and thoroughly understand and perfect them before entering the Pure Land. How can a scattered mind be transformed and reborn? Answer: The sutra of the Nine Grades of Rebirth has its own differences in height and descent, and includes both upper and lower. It does not go beyond two kinds of minds: one is the mind of samadhi, such as cultivating samadhi and contemplation, and being reborn in the upper grades; the other is the single-minded mind, but reciting the name of the Buddha, assisted by various good deeds, dedicating the merit and making vows, can achieve rebirth in the lower grades. It is still necessary to take refuge for a lifetime, and diligently cultivate this retribution body, often facing west between sitting and lying down. When walking, paying homage, reciting the Buddha, and making vows, be earnest and sincere, without any other distracting thoughts. It is like being in prison, or in prison, being chased by enemies, being forced by water and fire, seeking help with one mind, wishing to escape the cycle of suffering, quickly attain non-birth, widely liberate all sentient beings, promote the Three Jewels (Buddha, Dharma, Sangha), and vow to repay the Four Graces (the grace of parents, the grace of sentient beings, the grace of the country, and the grace of the Three Jewels). Such sincerity will certainly not be abandoned. If words and deeds do not match, faith is weak, there is no continuous mind of reciting the Buddha, only intermittent intentions of reciting the Buddha, relying on this laziness, hoping to be reborn at the time of death, will only be led by karmic obstacles, and I am afraid it will be difficult to meet good friends, and be forced by wind and fire.

迫。正念不成。何以故。如今是因。臨終是果。應須因實。果則不虛。聲和則響順。形直則影端也。如要臨終十念成就。但預辦津樑。合集功德。迴向此時。唸唸不虧。即無慮矣。夫善惡二輪。苦樂二報。皆三業所造。四緣所生。六因所成。五果所攝。若一念心瞋恚邪淫。即地獄業。慳貪不捨。即餓鬼業。愚癡闇蔽。即畜生業。我慢貢高。即修羅業。堅持五戒。即人業。精修十善。即天業。證悟人空。即聲聞業。知緣性離。即緣覺業。六度齊修。即菩薩業。真慈平等。即佛業。若心凈。即香臺寶樹。凈剎化生。心垢。則邱陵坑坎。穢土稟質。皆是等倫之果。能感增上之緣。是以離自心原。更無別體。欲得凈果。但行凈因。如水性趨下。火性騰上。勢數如是。何足疑焉。又嘗作四料簡云。有禪無凈土。十人九錯路。陰境若現前。瞥爾隨他去。無禪有凈土。萬修萬人去。但得見彌陀。何愁不開悟。有禪有凈土。猶如帶角虎。現世為人師。當來作佛祖。無禪無凈土。鐵床並銅柱。萬劫與千生。沒個人依怙。開寶八年二月二十六日。晨起。焚香告眾。趺坐而化。年七十二。後有僧來自臨川。經年繞其塔。人問故。曰。我病入冥。見殿左供一僧像。王勤致禮拜。因詢其人。曰杭州永明壽禪師也。已往生西方上上品矣。王重其德。

【現代漢語翻譯】迫：當正念無法生起時，這是因為現在的行為是因，臨終的果報。因此，必須確保因的真實，果才不會虛假。聲音和諧則迴響順暢，形體正直則影子端正。如果想要臨終時十念成就，就應該預先準備好渡河的橋樑，積聚功德，迴向到那個時候，唸唸不虧損，這樣就沒有什麼可憂慮的了。善惡兩種輪轉，苦樂兩種果報，都是由身、口、意三業所造，四種因緣所生，六種原因所成就，五種結果所包含。如果一念心中生起嗔恚和邪淫，那就是地獄的業因；慳吝貪婪不願佈施，那就是餓鬼的業因；愚癡矇昧，那就是畜生的業因；傲慢自大，那就是修羅的業因；堅持五戒，那就是人道的業因；精進修習十善，那就是天道的業因；證悟人無我，那就是聲聞的業因；了知諸法因緣生性本空，那就是緣覺的業因；六度萬行同時修習，那就是菩薩的業因；以真誠的慈悲對待一切眾生，平等無二，那就是佛的業因。如果心清凈，就會感得香臺寶樹，在清凈的剎土中化生；如果心污濁，就會感得丘陵坑坎，在污穢的土地中承受形體。這些都是同等性質的果報，能夠感召相應的增上緣。因此，離開自心本源，就沒有其他的實體。想要得到清凈的果報，就應該行持清凈的因。如同水性向下流，火性向上騰，這是事物發展的必然規律，有什麼值得懷疑的呢？又曾經作了四句偈語：『有禪無凈土，十人九錯路，陰境若現前，瞥爾隨他去。無禪有凈土，萬修萬人去，但得見彌陀（Amitabha，阿彌陀佛）,何愁不開悟。有禪有凈土，猶如帶角虎，現世為人師，當來作佛祖。無禪無凈土，鐵床並銅柱，萬劫與千生，沒個人依怙。』開寶八年二月二十六日，早晨起來，焚香告訴大眾，然後跏趺坐化，享年七十二歲。後來有僧人來自臨川，經年累月地繞著他的塔。有人問他原因，他說：『我生病進入陰間，看見殿堂左邊供奉著一尊僧人的畫像，閻羅王非常恭敬地禮拜。我因此詢問那個人是誰，他們說是杭州永明延壽禪師。已經往生西方極樂世界上品上生了。』閻羅王非常敬重他的德行。

【English Translation】 Compulsion: When right mindfulness cannot arise, it is because present actions are the cause, and the final moments are the result. Therefore, the cause must be real, and the result will not be false. If the sound is harmonious, the echo will be smooth; if the form is straight, the shadow will be upright. If you want to achieve the ten recitations at the time of death, you should prepare the bridge to cross the river in advance, accumulate merits, and dedicate them to that time, without losing a single thought, then there is nothing to worry about. The two wheels of good and evil, the two retributions of suffering and happiness, are all created by the three karmas of body, speech, and mind, produced by the four conditions, accomplished by the six causes, and contained by the five results. If a single thought arises with anger and lust, that is the karma of hell; if one is stingy and unwilling to give, that is the karma of a hungry ghost; if one is ignorant and obscured, that is the karma of an animal; if one is arrogant, that is the karma of an Asura (修羅，demi-god); if one upholds the five precepts, that is the karma of a human; if one diligently cultivates the ten virtues, that is the karma of a Deva (天，god); if one realizes the emptiness of self, that is the karma of a Sravaka (聲聞，hearer); if one knows that all dharmas arise from conditions and are empty in nature, that is the karma of a Pratyekabuddha (緣覺，solitary realizer); if one cultivates the six paramitas (六度，perfections) simultaneously, that is the karma of a Bodhisattva (菩薩，enlightenment being); if one treats all beings with true compassion and equality, that is the karma of a Buddha (佛，awakened one). If the mind is pure, one will be reborn in a pure land with fragrant terraces and jeweled trees; if the mind is defiled, one will be reborn in hills and pits, receiving a body in a defiled land. These are all fruits of equal nature, capable of attracting corresponding supporting conditions. Therefore, apart from the original source of one's own mind, there is no other entity. If you want to obtain a pure result, you should practice pure causes. Just as water flows downward and fire rises upward, this is the inevitable law of things, what is there to doubt? Furthermore, he once composed four lines of verse: 『With Chan (禪，meditation) but without Pure Land, nine out of ten people go astray; if the shadows of the mind appear, they are instantly carried away. Without Chan but with Pure Land, ten thousand cultivate and ten thousand go; if one sees Amitabha (Amitabha，阿彌陀佛), what worry is there of not awakening? With Chan and with Pure Land, it is like a tiger with horns; in this life, one is a teacher of people; in the future, one will become a Buddha. Without Chan and without Pure Land, it is a bed of iron and a pillar of copper; for countless kalpas and thousands of lives, there is no one to rely on.』 On the twenty-sixth day of the second month of the eighth year of Kaibao, he arose in the morning, burned incense, told the assembly, and then sat in full lotus posture and passed away, at the age of seventy-two. Later, a monk came from Linchuan and circled his stupa for years. Someone asked him the reason, and he said: 『I fell ill and entered the underworld, and saw an image of a monk enshrined on the left side of the hall, whom King Yama (閻羅王，King of Death) respectfully bowed to. I asked who that person was, and they said it was Chan Master Yongming Yanshou of Hangzhou. He has already been reborn in the highest grade of the Western Pure Land.』 King Yama greatly respected his virtue.

故禮敬耳(樂邦文類萬善同歸)。

晤恩

晤恩。字修己。姓路。常熟人。年十三。聞人誦彌陀經。心有所感。遂投興福寺出家。後唐長興中。往崑山慧聚寺學南山律。既而聽習法華光明諸經。及止觀論咸造精微。終日一食。不離衣缽。不畜財貨。臥必右脅。坐必跏趺。每布薩。必澘然流涕。遍誨人以西方凈業。及一乘圓旨。講演法華二十餘部。宋雍熙三年八月朔。夜睹白光自井而出。謂門人曰。吾報齡極於此矣。乃絕粒禁言。一心念佛。夢一沙門執金爐焚香。三繞其室。言是灌頂。吾已生凈土。嘉汝所修。故來相迎。夢覺。呼門人至。猶聞異香。二十五日。為眾說止觀指歸。及觀心大義。端坐面西而化。年七十五。寺眾聞管絃鈴鐸之音。喨亮空中。久而漸遠。茶毗得舍利無算。恩弟子文備。洞明觀法。一室坐忘者三十年。雍熙二年。微疾。凈土見前。累足而逝(宋高僧傳佛祖統紀)。

文輦

文輦。永嘉平陽人。既受戒。遍學三乘。依縉雲明昭禪師法會。疑情頓決。后復依天臺德韶禪師。重有悟入。閱藏經三週。宗說兼通。逍遙無滯。太平興國三年。伐栴檀。結成一龕。趺坐其內。自持火炬。誓曰。愿舍此殘軀。上供十方諸佛菩薩。命眾唱佛。助我往生。須臾焰發。其煙五色。旋轉虛空。

【現代漢語翻譯】現代漢語譯本：因此，我們應當禮敬耳根（出自《樂邦文類萬善同歸》）。

晤恩（Wu En）

晤恩，字修己，姓路，是常熟人。十三歲時，聽到有人誦讀《彌陀經》（Amitabha Sutra），心中有所感觸，於是到興福寺出家。後唐長興年間，前往崑山慧聚寺學習南山律宗。之後聽習《法華經》（Lotus Sutra）、《光明經》（Golden Light Sutra）等經典，以及《止觀論》（Mohe Zhiguan），都達到精微的程度。他終日只吃一餐，從不離身衣缽，不積蓄財物，睡覺一定右脅而臥，坐著一定跏趺而坐。每次布薩（Posadha，佛教僧團每半月舉行的集會），必定潸然淚下，普遍教誨人們修西方凈土之業，以及一乘圓滿的宗旨。講演《法華經》二十餘部。宋雍熙三年八月初一，夜晚看見白光從井中出來，告訴門人說：『我報盡於此了。』於是絕食禁語，一心念佛。夢見一位沙門（Shramana，出家修道者）拿著金爐焚香，三次繞著他的房間，說是灌頂，『我已經往生凈土，嘉獎你所修的，所以來迎接你。』夢醒后，呼喚門人來到，仍然聞到異香。二十五日，為大眾講述《止觀指歸》以及《觀心大義》，端坐面向西方而逝世，享年七十五歲。寺廟中的僧眾聽到管絃鈴鐸的聲音，響亮在空中，很久才漸漸遠去。荼毗（Dharmakaya，火葬）后得到無數舍利（Sarira，佛教聖物）。晤恩的弟子文備，通達觀法，在一間屋子裡坐禪入定三十年。雍熙二年，稍微生病，凈土景象顯現在眼前，疊足而逝（出自《宋高僧傳》《佛祖統紀》）。

文輦（Wen Nian）

文輦，是永嘉平陽人。受戒后，普遍學習三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。依止縉雲明昭禪師的法會，疑情頓時消解。後來又依止天臺德韶禪師，再次有所領悟。閱讀藏經三遍，宗門教理兼通，逍遙自在，沒有滯礙。太平興國三年，砍伐栴檀木，結成一個龕，跏趺坐在裡面，自己拿著火炬，發誓說：『愿捨棄這殘餘的身體，上供十方諸佛菩薩。』命令眾人唱佛，幫助我往生。不久火焰燃起，那煙呈現五種顏色，旋轉在虛空中。

【English Translation】 English version: Therefore, we should pay homage to the ear (from 'Le Bang Wen Lei Wan Shan Tong Gui').

Wu En

Wu En, styled Xiuji, with the surname Lu, was a native of Changshu. At the age of thirteen, upon hearing someone recite the 'Amitabha Sutra', he felt a deep connection and entered Xingfu Temple to become a monk. During the Changxing era of the Later Tang dynasty, he went to Huiju Temple in Kunshan to study the Nan Shan Vinaya School. Subsequently, he studied the 'Lotus Sutra', 'Golden Light Sutra', and the 'Mohe Zhiguan', achieving profound understanding in all of them. He ate only one meal a day, never parted from his robes and bowl, did not accumulate wealth, always slept on his right side, and always sat in the lotus position. During each Posadha, he would shed tears and universally teach people to cultivate the Pure Land practice of the West and the complete teachings of the One Vehicle. He lectured on the 'Lotus Sutra' more than twenty times. On the first day of the eighth month of the third year of the Yongxi era of the Song dynasty, he saw a white light emerge from a well at night and told his disciples, 'My lifespan ends here.' Thereupon, he ceased eating and speaking, focusing his mind solely on reciting the Buddha's name. He dreamed of a Shramana holding a golden censer, burning incense, and circling his room three times, saying it was an empowerment, 'I have already been reborn in the Pure Land, and I commend your cultivation, so I have come to welcome you.' Upon awakening from the dream, he called his disciples, and they still smelled the extraordinary fragrance. On the twenty-fifth day, he lectured to the assembly on the 'Zhiguan Zhi Gui' and the 'Great Meaning of Contemplating the Mind', and passed away peacefully, facing west, at the age of seventy-five. The monks in the temple heard the sounds of pipes, strings, bells, and chimes, resounding in the air, gradually fading away after a long time. After cremation, countless Sarira were obtained. Wu En's disciple, Wen Bei, was proficient in the methods of contemplation, meditating in a room for thirty years. In the second year of the Yongxi era, he fell slightly ill, and the Pure Land appeared before him, and he passed away with his legs crossed (from 'Song Gao Seng Zhuan' and 'Fo Zu Tong Ji').

Wen Nian

Wen Nian was a native of Pingyang, Yongjia. After receiving the precepts, he studied the Three Vehicles extensively. Relying on the Dharma assembly of Chan Master Mingzhao of Jinyun, his doubts were instantly resolved. Later, he relied on Chan Master Deshao of Tiantai, and had further insights. He read the Tripitaka three times, mastering both the doctrinal and practical aspects, and was free and unhindered. In the third year of the Taiping Xingguo era, he cut down sandalwood and formed a niche, sat in it in the lotus position, and held a torch himself, vowing, 'I am willing to give up this remaining body to make offerings to all the Buddhas and Bodhisattvas in the ten directions.' He ordered the assembly to chant the Buddha's name to help him be reborn. Soon the flames ignited, and the smoke appeared in five colors, rotating in the void.

猶聞佛聲。頃之乃寂。火熄。收舍利無算。年八十四(宋高僧傳)。

義通

義通。字惟遠。姓尹。高麗國人。頂有肉髻。眉長五六寸。受具后。學華嚴起信。晉天福時。來遊中國。至天臺云居寺見韶國師。忽有契悟。及謁螺溪寂法師。聞一心三觀之旨。遂留受業。稱具體焉。開寶元年。漕使顧承徽。舍宅為寺。請通居之。太平興國七年。賜寺額為寶云。通敷揚教觀。幾二十年。常呼人為鄉人。有問其故。曰。吾以凈土為故鄉。諸人皆當往生。即吾鄉中之人也。端拱元年十月二十一日。右脅而化。阇維。舍利盈滿。年六十二(佛祖統紀)。

有基

有基。字及賢。姓王。錢塘人。五歲出家。從天臺壽昌法超為師。十歲受具。聞四明寶云傳智者教。往事之。受法華止觀。隨言解義。曲盡其妙。端拱元年。郡人講演教於太平興國寺。學者數百人。每白黑月。必集眾誦菩薩戒法。勸道俗念佛。四十年。數至萬人。遇歲歉則持缽以供聽眾。祥符八年六月。示疾。弟子令祥請曰。和尚西歸。可無留訓。基乃廣談圓旨。逾時。眾忽見西方現光。空中奏樂。基曰。西方三聖人來也。即右脅西向而化。有夢基具威儀往西方者。有夢基坐青蓮華對佛說法者。有夢阿彌陀佛為基授記者。法智聞而嘆曰。臥病談禪。

【現代漢語翻譯】現代漢語譯本還聽到佛的聲音，不久就寂靜了，火熄滅了，收集到的舍利數量眾多。享年八十四歲（出自《宋高僧傳》）。

義通

義通，字惟遠，姓尹，是高麗國人。頭頂有肉髻，眉毛長五六寸。受具足戒后，學習《華嚴》和《起信論》。晉朝天福年間，來到中國遊歷，到天臺山云居寺拜見韶國師，忽然有所領悟。之後拜訪螺溪寂法師，聽聞一心三觀的要旨，於是留下接受教業，被稱為完全掌握了其精髓。開寶元年，漕運使顧承徽捐獻住宅作為寺廟，請義通居住。太平興國七年，朝廷賜予寺廟名為寶云。義通弘揚天臺教觀，將近二十年。他經常稱呼別人為『鄉人』。有人問他緣故，他說：『我以凈土為故鄉，諸位都應當往生，就是我故鄉中的人啊。』端拱元年十月二十一日，右脅而逝。火化后，舍利非常多。享年六十二歲（出自《佛祖統紀》）。

有基

有基，字及賢，姓王，是錢塘人。五歲出家，跟隨天臺壽昌寺的法超為師。十歲受具足戒。聽聞四明寶云寺傳授智者大師的教義，前往侍奉他，學習《法華止觀》，隨著言語解釋義理，窮盡其中的奧妙。端拱元年，郡人在太平興國寺講演天臺教義，學者有數百人。每個月的上半月和下半月，必定聚集眾人誦讀菩薩戒法，勸導僧俗念佛，持續四十年，人數達到上萬人。遇到荒年，就拿著缽來供養聽眾。祥符八年六月，示現疾病。弟子令祥請示說：『和尚您要往生西方極樂世界了，可以留下一些教誨嗎？』有基於是廣泛地談論圓頓教義的宗旨。過了一會兒，眾人忽然看見西方出現光明，空中奏響音樂。有基說：『西方三聖人來了。』隨即右脅朝西而逝。有人夢見有基儀容莊嚴地前往西方，有人夢見有基坐在青蓮花上對著佛說法，有人夢見阿彌陀佛為有基授記。法智聽聞後感嘆說：『臥病在床還能談論禪理，真是了不起啊！』

【English Translation】 English version The Buddha's voice was still heard, but soon it became silent. The fire went out. Countless śarīras (relics) were collected. He lived to the age of eighty-four (Song Gao Seng Zhuan).

Yitong

Yitong, styled Weiyuan, surname Yin, was a native of Goryeo (Korea). He had a rouji (protuberance of flesh on the crown of the head, one of the 32 marks of a Buddha) on his head and eyebrows five or six inches long. After receiving the full precepts, he studied the Huayan (Avataṃsaka Sūtra) and the Qixin Lun (Awakening of Faith). During the Tianfu period of the Jin dynasty, he traveled to China. At Yunju Temple on Mount Tiantai, he met National Teacher Shao and suddenly had an awakening. Later, he visited Dharma Master Ji of Luoxi and heard the essence of the One Mind and Threefold Contemplation, so he stayed to receive instruction and was said to have fully grasped its essence. In the first year of the Kaibao era, Cao Yunshi (transport commissioner) Gu Chenghui donated his residence as a temple and invited Yitong to reside there. In the seventh year of the Taiping Xingguo era, the temple was granted the name Baoyun by imperial decree. Yitong propagated the Tiantai teachings for nearly twenty years. He often called people 'fellow villagers.' When asked why, he said, 'I take the Pure Land as my hometown. All of you should be reborn there, so you are all people from my hometown.' On the twenty-first day of the tenth month of the first year of the Duangong era, he passed away lying on his right side. After cremation, the śarīras were abundant. He lived to the age of sixty-two (Fo Zu Tong Ji).

Youji

Youji, styled Jixian, surname Wang, was a native of Qiantang. He left home at the age of five, taking Fachao of Shouchang Temple on Mount Tiantai as his teacher. He received the full precepts at the age of ten. Hearing that Baoyun Temple in Siming was transmitting the teachings of Zhiyi (Zhizhe Daishi), he went to serve him and studied the Fahua Zhiguan (Lotus Sutra Contemplation), explaining the meaning along with the words, fully exploring its subtleties. In the first year of the Duangong era, people in the prefecture lectured on the Tiantai teachings at Taiping Xingguo Temple, with hundreds of students. Every half-month, they would gather to recite the Bodhisattva Precepts and encourage both monastics and laypeople to recite the Buddha's name, continuing for forty years, with the number reaching tens of thousands. When there was a famine, he would use his bowl to provide for the listeners. In the sixth month of the eighth year of the Xiangfu era, he showed signs of illness. His disciple Lingxiang asked, 'Venerable Master, you are about to return to the West. Can you leave some instructions?' Youji then spoke extensively about the principles of the perfect and sudden teachings. After a while, the assembly suddenly saw light appearing in the West and music playing in the air. Youji said, 'The Three Sages of the West are coming.' Then he passed away lying on his right side facing west. Some dreamed of Youji going to the West with dignified bearing, some dreamed of Youji sitting on a blue lotus flower speaking Dharma to the Buddha, and some dreamed of Amitābha Buddha bestowing a prediction upon Youji. Fazhi heard of this and exclaimed, 'To be able to discuss Chan while lying ill in bed is truly remarkable!'

臨終見佛。信希有事哉。茶毗。出舍利無算(佛祖統紀)。

省常

省常。字造微。姓顏。錢塘人。七歲出家。十七受具戒。宋淳化中。住南昭慶。慕廬山之風。謀結蓮社。刻無量壽佛像。刺血書華嚴凈行品。於是易蓮社為凈行社。士夫與會者。一百二十人。皆稱凈行弟子。王文正公旦為之首。比邱及千人焉。天禧四年正月十二日。常端坐唸佛。有頃。厲聲唱曰。佛來也。泊然而化。眾見地色皆金。移時方隱。年六十二(佛祖統紀)。

知禮

知禮。字約言。明州金氏子也。其父母禱佛求嗣。夢神僧𢹂一童𢌿之曰。此佛子羅睺羅也。未幾生禮。七歲喪母。號哭不絕。白父求出家。遂往太平興國寺。依洪選師得度。稍長。依寶云寺義通法師學教觀。圓頓之旨。一受即了。淳化中。通既歸寂。受請主乾符寺。尋徙保恩院。敷揚教觀。學徒踵至。明州旱。禮與慈雲式公。修光明懺。約三日不雨。當自焚一手。如期果大雨。大中祥符三年。重建保恩。賜名曰延慶。六年。建唸佛施戒會。親為疏文以勸曰。原夫一念本融。諸法無礙。遇熏既異。感報成差。是以順性而修。則顯諸佛凈土。隨情而作。則循五趣苦輪。所以處娑婆者。升出尤難。墮落者眾。經云。得人身者。如爪上土。失人身者。如大地土。

【現代漢語翻譯】現代漢語譯本臨終見佛，真是稀有之事啊（佛祖統紀）。茶毗（火化），出現無數舍利（佛祖統紀）。

省常

省常，字造微，姓顏，錢塘人。七歲出家，十七歲受具足戒。宋淳化年間，住在南昭慶寺。仰慕廬山的風氣，謀劃結成蓮社。雕刻無量壽佛像，刺血書寫《華嚴經·凈行品》。於是將蓮社改為凈行社，士大夫參與者一百二十人，都自稱為凈行弟子，王文正公旦為社長，比丘也有一千多人。天禧四年正月十二日，省常端坐唸佛，過了一會兒，大聲唱道：『佛來了！』說完就安然圓寂。眾人看見地面顏色都變成金色，過了一會兒才消失。享年六十二歲（佛祖統紀）。

知禮

知禮，字約言，明州金氏之子。他的父母向佛祈求後嗣，夢見神僧帶著一個童子對他們說：『這是佛子羅睺羅（釋迦牟尼佛的兒子）』。不久之後生下知禮。七歲時喪母，號哭不止，告訴父親要求出家。於是前往太平興國寺，依止洪選法師剃度。稍大后，依止寶云寺義通法師學習天臺教觀，圓頓教義，一聽就明白了。淳化年間，義通圓寂后，知禮受邀住持乾符寺，不久遷往保恩院，宣揚天臺教觀，學徒接踵而至。明州發生旱災，知禮與慈雲式公，修持光明懺法，約定三天不下雨，就自焚一隻手。如期果然下起大雨。大中祥符三年，重建保恩院，皇帝賜名延慶寺。六年，建立唸佛施戒會，親自撰寫疏文勸導說：『原本一念融通，諸法無礙，遇到熏習不同，感應果報就產生差別。因此順應本性修行，就能顯現諸佛凈土；隨順情慾造作，就會在五趣（地獄、餓鬼、畜生、人、阿修羅）中輪迴。所以身處娑婆世界，陞遷出去尤其困難，墮落下去的人卻很多。經中說，得到人身，如同爪上的泥土；失去人身，如同大地上的泥土。』

【English Translation】 English version Seeing the Buddha at the moment of death is truly a rare event (Buddhist Records of the Patriarchs). After cremation (荼毗, chá pí), countless Śarīra (舍利, shèlì) (relics) appeared (Buddhist Records of the Patriarchs).

Shengchang

Shengchang (省常), styled Zaowei (造微), surname Yan (顏), was a native of Qiantang (錢塘). He left home at the age of seven and received full ordination at seventeen. During the Chunhua (淳化) period of the Song Dynasty, he resided at Nan Zhaoqing Temple (南昭慶). Admiring the atmosphere of Mount Lu (廬山), he planned to form a Lotus Society (蓮社). He commissioned the carving of Amitābha (無量壽佛, Wúliàngshòu Fó) images and pricked his skin to write the 'Pure Conduct Chapter' (凈行品, Jìngxíng Pǐn) of the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng) with his blood. Consequently, the Lotus Society was renamed the Pure Conduct Society (凈行社). One hundred and twenty scholar-officials participated, all calling themselves disciples of Pure Conduct. Wang Dan (王旦), the Duke Wenzheng (文正公), served as the head of the society, which also included over a thousand Bhikṣus (比邱). On the twelfth day of the first month of the fourth year of Tianxi (天禧), Shengchang sat upright, reciting the Buddha's name. After a while, he loudly exclaimed: 'The Buddha is coming!' He then passed away peacefully. The assembly saw the color of the ground turn to gold, which disappeared after a while. He lived to be sixty-two years old (Buddhist Records of the Patriarchs).

Zhilǐ

Zhilǐ (知禮), styled Yueyan (約言), was a son of the Jin (金) family of Mingzhou (明州). His parents prayed to the Buddha for an heir and dreamed of a divine monk leading a child, saying: 'This is the Buddha's son Rāhula (羅睺羅).' Soon after, Zhilǐ was born. At the age of seven, he lost his mother and cried incessantly, asking his father to allow him to leave home. He then went to Taiping Xingguo Temple (太平興國寺) and was ordained under the guidance of Master Hongxuan (洪選). Later, he studied the Tiantai (天臺) teachings under Master Yitong (義通) at Baoyun Temple (寶云寺). He understood the perfect and immediate doctrines upon hearing them once. During the Chunhua period, after Yitong passed away, Zhilǐ was invited to preside over Qianfu Temple (乾符寺), and soon moved to Bao'en Monastery (保恩院), where he propagated the Tiantai teachings, attracting numerous students. During a drought in Mingzhou, Zhilǐ and Ciyun Shishi (慈雲式公) performed the Bright Light Repentance (光明懺). They vowed that if it did not rain within three days, he would burn off one of his hands. As scheduled, a heavy rain fell. In the third year of Dazhong Xiangfu (大中祥符), Bao'en Monastery was rebuilt and renamed Yanqing Temple (延慶寺) by imperial decree. In the sixth year, he established the Buddha Recitation and Precept Observance Society (唸佛施戒會), personally writing a memorial to encourage people, saying: 'Originally, a single thought is all-pervading, and all dharmas are unobstructed. However, due to different influences, the resulting karmic retributions vary. Therefore, cultivating in accordance with one's nature manifests the pure lands of the Buddhas; acting according to one's desires leads to the cycle of suffering in the five realms (五趣). Thus, in the Saha world (娑婆), it is especially difficult to ascend, while many fall. The sutra says, 'Gaining a human body is like the soil on a fingernail; losing a human body is like the soil on the earth.''

直待三乘行備。方免四趣受生。蓋境界粗強。煩惱熾盛。自力求脫。實難其人。若夫生安養者。國土莊嚴。身心清凈。直至成佛。不墮三塗。經云。尚無惡道之名。何況有實。又云。眾生生者。皆是阿鞞䟦致。若欲生彼。但當稱彼佛號。修彼佛慈。必為彼佛本願攝取。舍此報身。定生彼國。具如經說。實非臆談。今結萬人以為一社。心心繫念。日日要期。每歲仲春。同集一處。同修供養。同聽法音。會彼萬心。以為一志。俾成凈業。誓取往生。況劫濁命光。其猶風燭。一息不至。三塗現前。何得自寬。不思來報。當依佛語。無順人情。頓息攀緣。唯勤唸佛。自此二月望日。歲舉會以為常。嘗集十僧修法華懺三年。期以懺畢。焚身供養妙經。求生凈土。后為眾沮。不果。復集十僧修大悲懺三載。然三指供佛。天禧四年。駙馬李遵勖奏禮高行。賜號法智大師。敕令住世演教。禮以從上諸祖闡揚凈土者。多談事相。罕示觀門。暫被時機。未窮圓頓。因取天臺觀無量壽經疏。研極理奧。曲暢元風。成妙宗鈔數萬言。其釋題略云。觀者。總舉能觀。即十六觀也。無量壽佛者。舉所觀要。攝十五境也。能觀皆是一心三觀。所觀皆是三諦一境。毗盧遮那遍一切處。一切諸法。皆是佛法。所謂眾生性德之佛。非自非他。非因非果。即是

【現代漢語翻譯】直等到聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）三乘的修行都完備了，才能免於在天道、人道、畜生道、餓鬼道四惡趣中輪迴受生。因為我們所處的境界粗糙而充滿力量，煩惱非常強烈和旺盛，單靠自己的力量求得解脫，實在太難了。如果能往生到安養凈土（Sukhāvatī），那裡的國土莊嚴美好，身心清凈，直到成佛都不會墮落到三惡道。經中說：『那裡甚至沒有惡道的名稱，更何況有真實的惡道存在呢？』又說：『往生到那裡的眾生，都是阿鞞跋致（avaivartika，不退轉）。』如果想要往生到那裡，只要稱念阿彌陀佛（Amitābha）的名號，修習阿彌陀佛的慈悲，必定會被阿彌陀佛的本願所攝取，捨棄這個報身，一定能往生到西方極樂世界。這些都如經典所說，絕不是憑空臆測的。現在我們聚集萬人組成一個蓮社，大家心心念念都繫念著凈土，每天都約定時間一起修行，每年在仲春時節，一同聚集在一處，一同修習供養，一同聽聞佛法。彙集萬人的心念，成為一個共同的志向，以此成就清凈的行業，發誓要往生西方極樂世界。更何況我們身處五濁惡世，生命的光芒就像風中的蠟燭一樣，隨時可能熄滅。一旦一口氣不來，三惡道的景象就會立刻顯現。怎麼能夠自己寬慰自己，而不去思考未來的果報呢？應當依照佛陀的教誨，不要順從人情世俗，立刻停止向外攀緣，只勤奮地念佛。從今年的二月十五日開始，每年都舉行這樣的聚會，作為常例。曾經聚集十位僧人修習《法華經》懺法三年，期望在懺法修完后，焚燒身體供養《妙法蓮華經》，以此求生凈土，後來因為大眾的阻撓，沒有成功。又聚集十位僧人修習《大悲懺》三年，然後燃三指供佛。天禧四年，駙馬李遵勖上奏朝廷，表彰他的高尚品行，皇帝賜號『法智大師』，敕令他留在世間演說教法。法智大師認為，從前的諸位祖師大德闡揚凈土法門，大多談論事相，很少開示觀想的方法，雖然暫時適應了當時的根機，但沒有窮盡圓頓的教義。因此，他取用天臺宗的《觀無量壽經疏》，深入研究其中的理奧，詳細地闡發了其中的精髓，寫成了數萬字的《妙宗鈔》。他對題目的解釋大概是這樣：『觀』，總括了能觀的智慧，也就是十六觀；『無量壽佛』，舉出了所觀的要點，涵蓋了十五種境界。能觀都是一心三觀，所觀都是三諦一境。毗盧遮那佛（Vairocana）遍一切處，一切諸法都是佛法，也就是眾生本具的性德之佛，非自非他，非因非果，當下就是。 English version: Only when the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are complete, can one avoid rebirth in the Four Lower Realms (hell-beings, hungry ghosts, animals, and asuras). Because the realm we inhabit is coarse and powerful, and afflictions are intense and rampant, it is truly difficult to seek liberation through one's own efforts. However, if one is born in the Land of Bliss (Sukhāvatī), that land is adorned with beauty, and one's mind and body are pure. Until one attains Buddhahood, one will not fall into the Three Lower Realms. The sutra says, 'There is not even the name of evil realms there, let alone their reality.' It also says, 'All beings born there are non-retrogression (avaivartika).' If you wish to be born there, simply recite the name of that Buddha (Amitābha), cultivate the compassion of that Buddha, and you will surely be embraced by the fundamental vows of that Buddha. Abandon this retribution body, and you will certainly be born in that land. As the sutras say, this is not mere speculation. Now, we gather ten thousand people to form a society, with our minds constantly focused on mindfulness of the Pure Land, setting aside time each day for practice, and gathering together in the middle of spring each year to jointly make offerings and listen to the Dharma. We unite the minds of ten thousand people into one single aspiration, to accomplish pure karma and vow to be reborn in the Pure Land. Moreover, in this age of turbidity, the light of life is like a candle in the wind, which can be extinguished at any moment. If even a single breath is not taken, the scenes of the Three Lower Realms will immediately appear before us. How can we be complacent and not think about the retribution to come? We should rely on the Buddha's words, not follow human sentiments, immediately cease all external clinging, and diligently recite the Buddha's name. From the fifteenth day of the second month of this year, we will hold this gathering every year as a regular practice. We once gathered ten monks to practice the Lotus Sutra Repentance for three years, hoping to burn our bodies as an offering to the Wonderful Dharma Lotus Flower Sutra upon completion of the repentance, seeking rebirth in the Pure Land. Later, due to the obstruction of the masses, it did not succeed. We also gathered ten monks to practice the Great Compassion Repentance for three years, and then burned three fingers as an offering to the Buddha. In the fourth year of the Tianxi era, the Imperial Son-in-Law Li Zunxu reported his noble conduct to the court, and the emperor bestowed upon him the title 'Master of Dharma Wisdom,' ordering him to remain in the world and expound the teachings. Master of Dharma Wisdom believed that the previous patriarchs who elucidated the Pure Land Dharma mostly discussed phenomena and rarely revealed the methods of contemplation. Although they temporarily adapted to the conditions of the time, they did not exhaust the complete and sudden teachings. Therefore, he took the Tiantai School's Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, deeply researched its profound principles, and thoroughly expounded its essence, composing tens of thousands of words in the 'Annotations on the Subtle Doctrine.' His explanation of the title is roughly as follows: 'Contemplation' encompasses the wisdom of contemplation, which is the Sixteen Contemplations; 'Buddha of Immeasurable Life' highlights the essential object of contemplation, covering the Fifteen Realms. The contemplation is the Three Contemplations in one mind, and the object of contemplation is the One Realm of the Three Truths. Vairocana Buddha pervades all places, and all dharmas are the Buddha-dharma, which is the Buddha of the inherent nature of sentient beings, neither self nor other, neither cause nor effect, but is immediately present.

【English Translation】 Only when the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are complete, can one avoid rebirth in the Four Lower Realms (hell-beings, hungry ghosts, animals, and asuras). Because the realm we inhabit is coarse and powerful, and afflictions are intense and rampant, it is truly difficult to seek liberation through one's own efforts. However, if one is born in the Land of Bliss (Sukhāvatī), that land is adorned with beauty, and one's mind and body are pure. Until one attains Buddhahood, one will not fall into the Three Lower Realms. The sutra says, 'There is not even the name of evil realms there, let alone their reality.' It also says, 'All beings born there are non-retrogression (avaivartika).' If you wish to be born there, simply recite the name of that Buddha (Amitābha), cultivate the compassion of that Buddha, and you will surely be embraced by the fundamental vows of that Buddha. Abandon this retribution body, and you will certainly be born in that land. As the sutras say, this is not mere speculation. Now, we gather ten thousand people to form a society, with our minds constantly focused on mindfulness of the Pure Land, setting aside time each day for practice, and gathering together in the middle of spring each year to jointly make offerings and listen to the Dharma. We unite the minds of ten thousand people into one single aspiration, to accomplish pure karma and vow to be reborn in the Pure Land. Moreover, in this age of turbidity, the light of life is like a candle in the wind, which can be extinguished at any moment. If even a single breath is not taken, the scenes of the Three Lower Realms will immediately appear before us. How can we be complacent and not think about the retribution to come? We should rely on the Buddha's words, not follow human sentiments, immediately cease all external clinging, and diligently recite the Buddha's name. From the fifteenth day of the second month of this year, we will hold this gathering every year as a regular practice. We once gathered ten monks to practice the Lotus Sutra Repentance for three years, hoping to burn our bodies as an offering to the Wonderful Dharma Lotus Flower Sutra upon completion of the repentance, seeking rebirth in the Pure Land. Later, due to the obstruction of the masses, it did not succeed. We also gathered ten monks to practice the Great Compassion Repentance for three years, and then burned three fingers as an offering to the Buddha. In the fourth year of the Tianxi era, the Imperial Son-in-Law Li Zunxu reported his noble conduct to the court, and the emperor bestowed upon him the title 'Master of Dharma Wisdom,' ordering him to remain in the world and expound the teachings. Master of Dharma Wisdom believed that the previous patriarchs who elucidated the Pure Land Dharma mostly discussed phenomena and rarely revealed the methods of contemplation. Although they temporarily adapted to the conditions of the time, they did not exhaust the complete and sudden teachings. Therefore, he took the Tiantai School's Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, deeply researched its profound principles, and thoroughly expounded its essence, composing tens of thousands of words in the 'Annotations on the Subtle Doctrine.' His explanation of the title is roughly as follows: 'Contemplation' encompasses the wisdom of contemplation, which is the Sixteen Contemplations; 'Buddha of Immeasurable Life' highlights the essential object of contemplation, covering the Fifteen Realms. The contemplation is the Three Contemplations in one mind, and the object of contemplation is the One Realm of the Three Truths. Vairocana Buddha pervades all places, and all dharmas are the Buddha-dharma, which is the Buddha of the inherent nature of sentient beings, neither self nor other, neither cause nor effect, but is immediately present.

圓常大覺之體。故起信論云。所言覺義者。謂心體離念。離念相者。等虛空界。無所不遍。法界一相。即是如來常住法身。依此法身。說名本覺。故知果佛圓明之體。是我凡夫本具性德。故一切教所談行法。無不為顯此之覺體。故四三昧。通名唸佛(一常坐即一行三昧二常行即般舟三昧三半行半坐即法華三昧四非行非坐亦名隨自意三昧詳見摩訶止觀)。雖俱唸佛。而是通涂顯諸佛體。若此觀門及般舟三昧。托彼安養依正之境。用微妙觀。專就彌陀顯真佛體。雖托彼境。須知依正同居一心。心性遍周。無法不造。無法不具。若一毫法從心外生。則不名為大乘觀也。所言心性具一切法造一切法者。實無能具所具能造所造。即心是法。即法是心。能造因緣。及所造法。皆悉當處全是心性。是故。今觀若依若正。乃法界心觀法界境。生於法界依正色心。是則名為唯依唯正唯色唯心唯觀唯境。故釋觀字用一心三觀。釋無量壽用一體三身。體宗力用。義並從圓。判教屬頓。寄語行者。觀雖深妙。本被初心。若能進功。何憂不就。縱未入品。為因亦強。生至彼邦。得預大會。所見依正。微妙難思。速入聖階。度生亦廣。況塵境粗強。誠為險處。故須外加事懺。內勤理觀。正助雙行。加愿要制。必于寶剎。速證無生。今解觀門。其意在

【現代漢語翻譯】現代漢語譯本：圓滿周遍的覺悟本體。《起信論》中說：『所謂覺的意義，是指心體遠離妄念。遠離妄念的相狀，等同於虛空界，無所不遍。法界只有一個相，那就是如來常住的法身。』依據這個法身，稱之為本覺。因此可知，果地佛的圓滿光明本體，是我們凡夫本來就具備的自性功德。所以一切教法所談論的修行方法，無不是爲了顯現這個覺悟的本體。因此，四種三昧，都通稱爲念佛（一、常坐，即一行三昧；二、常行，即般舟三昧；三、半行半坐，即法華三昧；四、非行非坐，也稱為隨自意三昧，詳細內容參見《摩訶止觀》）。雖然都念佛，但那是普遍地顯現諸佛的本體。如果這個觀門以及般舟三昧，依託于西方極樂世界（安養）的依報和正報之境，用微妙的觀想，專門就阿彌陀佛（彌陀）來顯現真實的佛體。雖然依託于彼土的境界，須知依報和正報都同居於一心之中。心性周遍，沒有哪一種法不是由心所造，沒有哪一種法不是心中本具。如果有一毫之法是從心外產生的，那就不名為大乘觀了。所謂心性具足一切法、造作一切法，實際上沒有能具和所具、能造和所造的分別。即心就是法，即法就是心。能造的因緣以及所造的法，都完全是心性。因此，現在所觀的，無論是依報還是正報，都是以法界心來觀法界境，生於法界的依報、正報、色法和心法。這就是所謂的唯依、唯正、唯色、唯心、唯觀、唯境。所以解釋『觀』字，用一心三觀；解釋『無量壽』，用一體三身。體、宗、力、用，意義都從圓滿出發。判教屬於頓教。寄語修行人，觀想雖然深妙，但本來是爲了初學者。如果能夠精進用功，何愁不能成就？縱然未能進入品位，作為成佛的因緣也很強。往生到西方極樂世界，得以參與大法會，所見到的依報和正報，微妙難以思議，迅速進入聖賢的階位，度化眾生也更加廣泛。更何況塵世的境界粗糙而強大，確實是危險的地方。所以必須外加事相上的懺悔，內在勤修理觀，正行和助行雙管齊下，加上發願和要期，必定能在西方極樂世界（寶剎）迅速證得無生法忍。現在解釋這個觀門，其意義在於此。

【English Translation】 English version: The perfect and pervasive body of great enlightenment. As the Treatise on Awakening of Faith says, 'The meaning of 'awakening' refers to the mind-essence being free from thoughts. The aspect of being free from thoughts is equal to the realm of empty space, all-pervasive. The Dharma Realm is of one aspect, which is the eternally abiding Dharma-body of the Tathagata (如來). Based on this Dharma-body, it is called original enlightenment.' Therefore, it can be known that the perfect and bright body of the Buddha of Fruition is the inherent virtuous nature that we ordinary beings originally possess. Therefore, all teachings discuss the methods of practice, without exception, to reveal this body of enlightenment. Thus, the four Samadhis are all commonly called Mindfulness of the Buddha (唸佛) (1. Constant sitting, which is the One-Practice Samadhi (一行三昧); 2. Constant walking, which is the Pratyutpanna Samadhi (般舟三昧); 3. Half-walking and half-sitting, which is the Lotus Samadhi (法華三昧); 4. Neither walking nor sitting, also called the Samadhi Following One's Own Intention, see the Great Calming and Contemplation (摩訶止觀) for details). Although all involve mindfulness of the Buddha, they universally reveal the body of all Buddhas. If this method of contemplation and the Pratyutpanna Samadhi rely on the environment of the Land of Bliss (安養) (Sukhavati), both its supporting (依報) and manifested (正報) aspects, using subtle contemplation, specifically focusing on Amitabha Buddha (彌陀) to reveal the true Buddha-body. Although relying on that land's environment, one must know that the supporting and manifested aspects reside together in one mind. The mind-essence is pervasive, and there is no Dharma that is not created by the mind, no Dharma that is not inherently possessed within the mind. If even a hair's breadth of Dharma arises from outside the mind, then it cannot be called Mahayana contemplation. The so-called mind-essence possessing all Dharmas and creating all Dharmas, in reality, there is no distinction between that which possesses and that which is possessed, that which creates and that which is created. The mind is the Dharma, and the Dharma is the mind. The causal conditions that create and the Dharmas that are created are all entirely the mind-essence in their respective places. Therefore, what is contemplated now, whether it is the supporting or manifested aspects, is using the Dharma-Realm mind to contemplate the Dharma-Realm environment, giving rise to the supporting, manifested, form, and mind aspects of the Dharma-Realm. This is called only supporting, only manifested, only form, only mind, only contemplation, only environment. Therefore, the word 'contemplation' is explained using the One-Mind Three Contemplations; 'Immeasurable Life' (無量壽) is explained using the One-Body Three Bodies. Essence, principle, power, and function, the meanings all originate from perfection. The classification of teachings belongs to the sudden (頓) school. A message to practitioners: although contemplation is profound and subtle, it is originally intended for beginners. If one can advance in effort, what worry is there of not achieving success? Even if one does not enter the ranks, the cause for becoming a Buddha is still strong. Reborn in the Land of Bliss, one can participate in the great assembly, and the supporting and manifested aspects seen there are subtle and inconceivable, quickly entering the ranks of the sages, and widely liberating beings. Moreover, the coarse and strong environment of the dusty world is truly a dangerous place. Therefore, one must externally add repentance in terms of actions, and internally diligently cultivate contemplation of principle, with both the primary and auxiliary practices proceeding together, adding vows and setting deadlines, one will surely quickly attain non-origination in the Land of Treasures (寶剎). Now explaining this method of contemplation, its meaning lies in this.

此。禮他所撰述。多指歸凈土。此其最切者。時方詔天下立放生池。禮歲遇佛生日。結放生會。集眾作法。縱諸魚鳥。有司以聞。敕樞密劉筠撰文。立碑院內。天聖六年正月元日。將示寂。建光明懺七日。至五日。結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。年六十九。露龕二七日。爪發加長。阇維時。舌根不壞。若蓮華然(四明教行錄觀經疏鈔佛祖統紀)。

遵式

遵式。字知白。臺州寧海葉氏子也。母夢咽明珠而生式。稍長往東掖山依義全師出家。勤苦自厲。初學律部。繼入國清寺。然指普賢像前。誓傳天臺教法。雍熙初。往四明寶云寺事義通法師。常行方等三昧。積勞嘔血。兩足皮裂。以死自誓。忽見觀音垂手指其口。引出數蟲。又指端出甘露灌之。覺身心清涼。所患頓失。已而頂高寸許。聲如洪鐘。慧辯無礙。通示寂。式反天臺。淳化元年。居寶云。至道二年。結緇素專修凈業。作誓生西方記。咸平中。歸東掖。建精舍。率眾修唸佛三昧。祥符七年。應杭人請主昭慶寺。尋赴蘇州講經開元寺。復反杭。主靈山。王欽若判杭州。奏復天竺寺舊名。賜式號曰慈雲。式嘗以天臺智者放生故事語欽若。欽若因奏請以西湖為放生池。報可。先後依經撰集諸懺法。圓融三觀。以凈土為歸。又因

【現代漢語翻譯】現代漢語譯本：他傚法禮師所撰寫的文章，大多歸向凈土，這是其中最重要的一點。當時正逢朝廷下詔在天下設立放生池，禮師每年在佛誕日舉行放生會，聚集眾人做法事，放生各種魚鳥。主管官員將此事上報朝廷，皇帝敕令樞密使劉筠撰寫文章，立碑于寺院內。天聖六年正月初一，禮師將要圓寂，舉行光明懺法七日。到初五日，結跏趺坐，召集大眾說法完畢，隨即高聲唸誦阿彌陀佛數百聲，安詳地去世，享年六十九歲。露龕停放十四日，指甲和頭髮都長長了。火化時，舌根沒有燒壞，像蓮花一樣。（出自《四明教行錄》、《觀經疏鈔》、《佛祖統紀》）。

遵式

遵式，字知白，是臺州寧海葉氏的兒子。他的母親夢見吞下一顆明珠而生下他。稍大后，前往東掖山依止義全法師出家，勤奮刻苦。最初學習律部，後來進入國清寺。在普賢菩薩像前燃指，發誓弘揚天臺宗的教法。雍熙初年，前往四明寶云寺侍奉義通法師。經常修習方等三昧，積勞成疾，嘔吐鮮血，兩腳面板破裂。他以死立誓，忽然看見觀音菩薩垂下手指示他的口，從中引出幾條蟲子，又從指端流出甘露灌入他的口中。他感覺身心清涼，所有的病痛都消失了。不久，頭頂增高一寸左右，聲音像洪鐘一樣洪亮，智慧辯才無礙。義通法師圓寂后，遵式返回天臺山。淳化元年，居住在寶云寺。至道二年，與出家和在家信徒一起專修凈土法門，寫下《誓生西方記》。咸平年間，回到東掖山，建造精舍，帶領大眾修習唸佛三昧。祥符七年，應杭州人的邀請，主持昭慶寺。不久前往蘇州開元寺講經。之後又返回杭州，主持靈山寺。王欽若擔任杭州的判官，上奏朝廷恢復天竺寺的舊名，賜予遵式『慈雲』的稱號。遵式曾經把天臺智者大師放生的故事告訴王欽若，王欽若因此上奏朝廷請求將西湖作為放生池，得到批準。遵式先後依據經典撰集各種懺法，圓融三觀，以凈土為歸宿。又因為

【English Translation】 English version: He followed the writings of Li, mostly directing towards the Pure Land, this being the most crucial. At that time, the imperial court issued an edict to establish release ponds throughout the land. Li held release gatherings annually on the Buddha's birthday, assembling the masses to perform rituals, releasing various fish and birds. The officials reported this to the court, and the emperor ordered the privy councilor Liu Yun to compose an inscription, erecting a stele within the monastery. On the first day of the first month of the sixth year of Tiansheng, Li was about to pass away, holding the Bright Light Repentance for seven days. On the fifth day, he sat in full lotus posture, summoned the assembly to finish the Dharma talk, and then loudly recited Amitabha Buddha hundreds of times, passing away peacefully at the age of sixty-nine. The exposed coffin was left for fourteen days, and his nails and hair grew longer. During cremation, the tongue root did not decay, resembling a lotus flower. (From Siming Jiaoxinglu, Guanjing Shuchao, and Fozu Tongji).

Zunshi

Zunshi, styled Zhibai, was the son of the Ye family of Ninghai, Taizhou. His mother dreamed of swallowing a bright pearl and gave birth to him. Growing up, he went to Dongye Mountain to become a monk under Master Yiquan, diligent and self-disciplined. He initially studied the Vinaya, then entered Guoqing Temple. He burned his finger before the statue of Samantabhadra, vowing to propagate the teachings of the Tiantai school. In the early years of Yongxi, he went to Siming Baoyun Temple to serve Dharma Master Yitong. He often practiced the Fangdeng Samadhi, accumulating fatigue and vomiting blood, with the skin of both feet cracking. He vowed with his life, and suddenly saw Avalokiteshvara lowering a hand to point at his mouth, drawing out several worms from it, and then pouring nectar from his fingertip into his mouth. He felt his body and mind refreshed, and all his ailments disappeared. Soon after, the top of his head rose about an inch, and his voice was as loud as a bell, with unobstructed wisdom and eloquence. After Yitong passed away, Zunshi returned to Tiantai Mountain. In the first year of Chunhua, he resided at Baoyun Temple. In the second year of Zhidao, he and lay followers together dedicated themselves to cultivating the Pure Land practice, writing 'A Record of Vowing to be Reborn in the West'. During the Xianping era, he returned to Dongye Mountain, built a hermitage, and led the assembly to cultivate the Samadhi of Buddha Recitation. In the seventh year of Xiangfu, at the invitation of the people of Hangzhou, he presided over Zhaoqing Temple. Soon after, he went to Kaiyuan Temple in Suzhou to lecture on the scriptures. Later, he returned to Hangzhou and presided over Lingshan Temple. Wang Qinruo, serving as the magistrate of Hangzhou, petitioned the court to restore the old name of Tianzhu Temple, bestowing upon Zunshi the title 'Ciyun'. Zunshi once told Wang Qinruo the story of the Tiantai Master Zhiyi releasing living beings, and Wang Qinruo therefore petitioned the court to designate West Lake as a release pond, which was approved. Zunshi successively compiled various repentance methods based on the scriptures, harmonizing the Three Views, with the Pure Land as the ultimate destination. Furthermore, because

知府馬亮問道。述往生凈土決疑行愿二門。其決疑門略云。佛法有二。一者小乘不了義法。二者大乘了義法。大乘中復有了義不了義。今談凈土。唯是大乘了義中了義之法也。此教詮旨。圓融因果。頓足佛法之妙。經云。十方諦求。更無餘乘。惟一佛乘。斯之謂與。是則十方凈穢。卷懷同在于剎那。一念色心。羅列遍周於法界。並天真本具。非緣起新成。一念既然。一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無盡無障礙。一時頓現非隱顯。一切圓成無勝劣。我心既然。生佛體等。此則回神億剎。實生於自己心中。孕質九蓮。豈逃乎剎那際內。信此圓談。則事無不達。昧斯至理。則觸類皆迷。故云諸佛如來是法界身。入一切眾生心想中。乃至是心作佛。是心是佛。今但直決疑情。令知凈土百寶莊嚴。九品因果。並在眾生介爾心中。理性具足。方得往生事用隨愿自然。免信常流。執此非彼。其行愿門文多不載。別有論往生坐禪觀法雲。欲修往生觀者。當於一處。繩床西向。易觀想故。表正向故。跏趺端坐。頂脊相對。不昂不傴。調和氣息。定住其心。然所修觀門。經論甚多。初心凡夫。那能遍習。今從要易。略示二種。於二種中。仍逐所宜。不必並用。其有于余觀想熟者任便。但得不離凈土

【現代漢語翻譯】現代漢語譯本知府馬亮問道。我來講述往生凈土的決疑和行愿二門。關於決疑門，簡略地說，佛法有二種：一是小乘不了義法，二是大乘了義法。大乘中又分爲了義和不了義。現在談論的凈土法門，唯是大乘了義中了義之法。此教的要旨，是圓融的因果，頓然具備佛法的精妙。經中說：『十方尋覓，更無其他乘，唯有一佛乘。』說的就是這個道理。因此，十方凈土和穢土，都包含在剎那之間；一念之間的色和心，羅列遍佈于整個法界。這些都是天真本自具足的，不是因緣生起新產生的。一念如此，一塵也是如此。所以能一一塵中包含一切剎土，一一心中包含一切心念，一一心和塵又互相周遍，重重無盡沒有障礙。一時頓然顯現，不是隱藏或顯露，一切圓滿成就，沒有勝劣之分。我的心既然如此，眾生和佛的本體也是平等的。這樣，回神憶念億萬剎土，實際上是生於自己的心中；孕育於九品蓮花之中，又怎能逃脫剎那的際涯之內呢？相信這種圓融的說法，那麼事事都能通達；如果迷惑于這種至深的道理，那麼接觸任何事物都會迷惑。所以說諸佛如來是法界身，進入一切眾生的心想之中。乃至『是心作佛，是心是佛』。現在只是直接決斷疑情，使人知道凈土的百寶莊嚴，九品往生的因果，都在眾生微小的心念之中，理性上本來就具足，才能使往生的事用隨愿自然。免得相信那些平庸之輩，執著于這個而否定那個。關於行愿門，文字很多，這裡不記載。另外有《往生坐禪觀法》說：想要修習往生觀的人，應當在一個地方，準備好繩床，面向西方，因為這樣容易觀想，也表示方向正確。然後跏趺端坐，頭頂和脊背相對，不要仰頭也不要彎腰，調和氣息，安定住自己的心。然而所修習的觀門，經論中有很多，初學佛法的凡夫，怎麼能全部學會呢？現在從簡要容易的入手，略微指示兩種。在這兩種觀法中，仍然選擇適合自己的，不必全部都用。如果有人對其他的觀想已經很熟悉了，就隨意選擇，只要不離開凈土法門就行了。

【English Translation】 English version Prefect Ma Liang asked. I will describe the two aspects of rebirth in the Pure Land: resolving doubts and practicing vows. Regarding the 'Resolving Doubts' aspect, briefly speaking, there are two types of Buddha-dharma: one is the Hinayana (Small Vehicle) teaching of incomplete meaning, and the other is the Mahayana (Great Vehicle) teaching of complete meaning. Within Mahayana, there are also complete and incomplete meanings. The Pure Land teachings we are discussing now are solely the most complete meaning within the complete meaning of Mahayana. The essence of this teaching is the perfect integration of cause and effect, instantly possessing the wonders of the Buddha-dharma. As the sutra says, 'Searching in all directions, there is no other vehicle, only the One Buddha Vehicle.' This is what it means. Therefore, the pure and impure lands in all directions are contained within a single moment; the form and mind of a single thought are arranged and pervade the entire Dharma Realm. These are all inherently complete and not newly created by conditions. As it is with a single thought, so it is with a single dust particle. Therefore, one dust particle contains all lands, one mind contains all minds, and each mind and dust particle interpenetrate each other, endlessly without obstruction. They appear instantly without being hidden or revealed, and everything is perfectly accomplished without superiority or inferiority. Since my mind is like this, the essence of sentient beings and Buddhas is also equal. In this way, recalling billions of lands is actually born within one's own mind; being conceived within the nine grades of lotuses, how can one escape the boundaries of a single moment? Believing in this perfect teaching, then everything can be understood; being deluded by this profound truth, then one will be confused by everything one encounters. Therefore, it is said that all Buddhas and Tathagatas are the Dharma Realm Body, entering into the thoughts of all sentient beings. Even to the point of 'This mind makes Buddha, this mind is Buddha.' Now, we are simply resolving doubts directly, so that people know that the Pure Land's adornments of hundreds of treasures and the causes and effects of the nine grades of rebirth are all within the minute thoughts of sentient beings, inherently complete in principle, so that the functions of rebirth can naturally follow one's wishes. Avoid believing in those ordinary people who cling to this and deny that. Regarding the 'Practicing Vows' aspect, there are many texts, which will not be recorded here. There is also the 'Method of Contemplation through Seated Meditation for Rebirth' which says: Those who wish to practice the contemplation of rebirth should be in a place, prepare a rope bed, and face west, because this makes contemplation easier and also indicates the correct direction. Then sit in the lotus position, with the crown of the head and the spine aligned, neither looking up nor hunching over, harmonizing the breath, and stabilizing the mind. However, there are many contemplation methods in the sutras and treatises, how can ordinary people who are new to Buddhism learn them all? Now, starting from the simple and easy, I will briefly indicate two types. Within these two types of contemplation, still choose the one that suits you, and do not necessarily use them all. If someone is already familiar with other contemplations, then choose as you please, as long as you do not depart from the Pure Land teachings.

法門。皆應修習。所言二種。一者扶普觀意。坐已。自想即時所修。計功合生極樂世界。當便起心。生於彼想。于蓮華中結跏趺坐。作華合想。作華開想。當華開時。有五百色光來照身想。作眼目開想。見佛菩薩及國土想。即于佛前坐聽妙法。及聞一切音聲。皆說所樂聞法。所聞要與十二部經合。作此想時。大須堅固。令心不散。心想明瞭。如眼所見。經久乃起。二者直想阿彌陀佛丈六金軀。坐于華上。專系眉間白毫一相。其毫長一丈五尺。周圍五寸。外有八楞。其毫中空。右旋宛轉。在眉中間。瑩凈明徹。不可具說。顯映金顏。分齊分明。作此想時。停心注想。堅固勿移。然復應觀。想念所見。若成未成。皆想念因緣。無實性相。所有皆空。一如鏡中面像。如水現月影。如夢如幻。即空即假即中。不一不異。非縱非橫。不可思議。心想寂靜。則能成就念佛三昧。天聖中。別於寺東建日觀庵。送想西方。為往生之業。尋講維摩經畢。與眾訣別。以講席付弟子祖韶。作謝緣詩。示將歸寂。其明年為明道元年。十月八日。有疾。卻醫藥。仍為眾略說法要。令請彌陀像。或以觀音至。禮炷香祝曰。我觀觀世音。前際不來。后際不去。十方諸佛。同住實際。愿受我一炷之香。諸佛證明。往生安養。或叩其所歸。對以寂光凈土。

【現代漢語翻譯】現代漢語譯本：所有法門都應該修習。這裡說的兩種是：第一種是輔助普遍觀想的意念。打坐完畢后，自己想像立即修習，計算功德，應當往生極樂世界。這時就應該發起心念，生起往生極樂世界的想法，在蓮花中結跏趺坐，想像蓮花合攏，再想像蓮花開放。當蓮花開放時，想像有五百種顏色的光芒照耀自身。想像眼睛睜開，見到佛菩薩以及極樂世界的景象。然後就在佛前坐著聽聞微妙的佛法，以及聽聞一切聲音，都說著自己喜歡聽聞的佛法。所聽聞的佛法要與十二部經相符合。作這種觀想時，必須非常堅定，使心念不散亂。心裡的觀想必須明瞭，如同眼睛所見。經過很長時間才停止觀想。第二種是直接觀想阿彌陀佛一丈六尺高的金色身軀，坐在蓮花之上，專心專注于眉間的白毫相。那白毫長一丈五尺，周圍五寸，外面有八個棱角。那白毫中間是空的，向右旋轉盤繞，在眉毛中間，晶瑩潔凈明亮，無法完全用語言描述。顯現映照著金色的面容，分界清晰分明。作這種觀想時，停止心念，專注觀想，堅定不要移動。然後還應該觀察，觀想所見到的景象，無論是已經成就還是沒有成就，都是觀想念頭的因緣所生，沒有真實的自性。所有的一切都是空性的，就像鏡子中的面容，像水中顯現的月亮影子，像夢境一樣，像幻覺一樣。即是空，即是假，即是中道，不一也不異，不是縱向也不是橫向，不可思議。心念觀想寂靜，就能成就念佛三昧。天聖年間，特別在寺廟東邊建造日觀庵，遙想西方極樂世界，作為往生的事業。不久講完《維摩詰經》，與大眾告別，把講席交給弟子祖韶，作了謝緣詩，表示將要歸於寂滅。第二年是明道元年，十月八日，生病，拒絕醫藥，仍然為大眾簡略地說法要，讓人請來彌陀佛像，或者觀音菩薩像。禮拜，點燃香，祝願說：『我觀觀世音菩薩，前際不來，后際不去，十方諸佛，同住在實際理地。愿接受我這一炷香，諸佛為我證明，往生安養（極樂世界）。』有人問他將歸向何處，他回答說是寂光凈土。

【English Translation】 English version: All Dharma gates should be practiced. The two mentioned here are: First, to support the intention of universal contemplation. After sitting, imagine oneself immediately practicing, calculating merits, and being reborn in the Land of Ultimate Bliss (Sukhavati). Then, one should arouse the mind and generate the thought of being reborn in that world, sitting in the lotus posture (vajrasana) in a lotus flower, imagining the lotus closing, and then imagining the lotus opening. When the lotus opens, imagine five hundred colors of light shining on oneself. Imagine the eyes opening, seeing the Buddhas, Bodhisattvas, and the Pure Land. Then, sit before the Buddha and listen to the wonderful Dharma, and hear all sounds, all speaking the Dharma that one loves to hear. What is heard should be in accordance with the twelve divisions of the scriptures. When making this visualization, one must be very firm, so that the mind is not scattered. The visualization in the mind must be clear, as if seen by the eyes. After a long time, then stop the visualization. Second, directly visualize Amitabha Buddha's sixteen-foot-tall golden body, sitting on a lotus flower, focusing intently on the white hair-curl (urna) between the eyebrows. That hair-curl is one foot five inches long, five inches in circumference, and has eight edges on the outside. That hair-curl is hollow in the middle, spiraling to the right, located between the eyebrows, crystal clear and bright, impossible to fully describe in words. It manifests and illuminates the golden face, with clear and distinct boundaries. When making this visualization, stop the mind, focus the visualization, and be firm and do not move. Then, one should also observe, whether the visualized scene is accomplished or not, all are caused by the conditions of visualization and thought, without real self-nature. All is emptiness, like a face in a mirror, like the moon's reflection in water, like a dream, like an illusion. It is emptiness, it is provisional, it is the Middle Way, neither one nor different, neither vertical nor horizontal, inconceivable. When the mind's visualization is tranquil, one can achieve the Samadhi of Buddha Recitation. During the Tiansheng era, a Riguan Hermitage was specially built east of the temple, facing the Western Pure Land, as a cause for rebirth. Soon after finishing lecturing on the Vimalakirti Sutra, he bid farewell to the assembly, handed over the lecture seat to his disciple Zu Shao, and wrote a poem of gratitude, indicating that he was about to return to stillness. The following year was the first year of Mingdao, on the eighth day of October, he fell ill, refused medicine, and still briefly explained the essentials of the Dharma to the assembly, asking them to invite an image of Amitabha Buddha, or an image of Avalokiteshvara Bodhisattva. He bowed, lit incense, and prayed: 'I contemplate Avalokiteshvara Bodhisattva, the past does not come, the future does not go, all Buddhas of the ten directions, dwell together in the realm of reality. May you receive this stick of incense from me, may all Buddhas bear witness for me, to be reborn in the Land of Peace and Nourishment (Sukhavati).' Someone asked him where he would return to, he replied that it was the Pure Land of Tranquil Light.

至晚坐脫。年六十九。人見大星隕于靈鷲峰。紅光赫然(樂邦文類佛祖統紀蓮宗寶鑑)。

義懷

義懷。姓陳。永嘉樂清人。游京師。投景德寺為行童。天聖中。試經得度。遍參諸方。依明覺禪師于翠峰。偶汲水折擔。忽大悟。作偈呈覺。覺稱善。其後五坐道場。自鐵佛至天衣。化導甚廣。懷既了法原。仍密修凈土。嘗問學者云。若言舍穢取凈。厭此欣彼。則取捨之情。乃是眾生妄想。若言無凈土。則又違佛語。畢竟如何。復自答云。生則決定生。去則實不去。晚以疾居池陽松山庵。弟子智才住臨平佛日寺。迎歸侍奉。才往蘇州。懷促之歸。別眾而逝。年七十二(僧寶傳樂邦文類)。

本如

本如。明州句章人。少依法智法師。善詞翰。嘗請益經義。法智曰。為我作知事三年。卻向汝道。三年復請。法智厲聲一喝。復呼曰。本如。如豁然有省。以頌呈。法智肯之。祥符四年。主東山承天寺。大振法道。歷三十年。講法華涅槃光明觀無量壽等經。及天臺教觀。至六七遍。嘗集百僧修法華長懺一年。瑞應屢見。寶曆二年。賜號神照法師。與丞相章得像諸賢結白蓮社。仁宗欽其道。賜名白蓮寺。皇祐三年五月十八日。微疾。升堂說法。與眾訣別。遂逝。年七十。時江上漁人見雲端有僧西向去。天氣

【現代漢語翻譯】現代漢語譯本至晚年坐化圓寂。時年六十九歲。人們看見一顆巨大的星星隕落在靈鷲峰（Grdhakuta，佛教聖山），紅色的光芒非常耀眼（出自《樂邦文類》、《佛祖統紀》、《蓮宗寶鑑》）。

義懷（Yihuai）禪師

義懷禪師，俗姓陳，是永嘉樂清人。他遊學京師，在景德寺出家做了行童。天聖年間，通過考試成為正式僧人。他廣泛參訪各地名師，後來跟隨明覺禪師在翠峰山修行。一次偶然汲水時扁擔折斷，他忽然大悟。作偈呈給明覺禪師，禪師稱讚他。之後他先後在五座道場主持，從鐵佛寺到天衣寺，教化引導了很多人。義懷禪師在通達佛法根本之後，仍然秘密地修習凈土法門。他曾經問學者說：『如果說捨棄污穢而取清凈，厭惡此地而欣求彼地，那麼這種取捨之情，就是眾生的妄想。如果說沒有凈土，那就違背了佛陀的教誨。究竟應該如何理解呢？』他又自己回答說：『生則決定會往生，去則實際上並沒有去。』晚年因病住在池陽松山庵。他的弟子智才住在臨平佛日寺，將他迎回侍奉。智才前往蘇州，義懷禪師催促他回來，然後向眾人告別而逝世，享年七十二歲（出自《僧寶傳》、《樂邦文類》）。

本如（Benru）禪師

本如禪師，是明州句章人。年輕時跟隨法智法師學習，擅長辭賦文章。他曾經向法智法師請教經義，法智法師說：『為我做知事三年，之後再告訴你。』三年後，本如禪師再次請教，法智法師厲聲一喝，又呼喚道：『本如！』本如禪師豁然開悟，作頌呈給法智法師，法智法師認可了他。祥符四年，本如禪師主持東山承天寺，大力弘揚佛法。歷時三十年，講解《法華經》（Lotus Sutra）、《涅槃經》（Nirvana Sutra）、《光明經》（Golden Light Sutra）、《觀無量壽經》（Contemplation Sutra）等經典，以及天臺宗的教觀，多達六七遍。他曾經召集一百位僧人修持《法華經》長懺一年，期間多次出現瑞應。寶曆二年，朝廷賜號神照法師。他與丞相章得像等賢士結成白蓮社。仁宗皇帝欽佩他的道行，賜名白蓮寺。皇祐三年五月十八日，本如禪師略感不適，升座說法，與眾人訣別，於是逝世，享年七十歲。當時江上的漁人看見雲端有僧人向西而去，天氣

【English Translation】 English version He passed away in seated meditation late in life, at the age of sixty-nine. People saw a large star fall on Grdhrakuta (Vulture Peak, a sacred Buddhist mountain), with a brilliant red light (from 'Collection of Texts on the Land of Bliss,' 'Comprehensive Records of Buddhist Patriarchs,' and 'Mirror of the Lotus Tradition').

Chan Master Yihuai

Chan Master Yihuai, whose lay surname was Chen, was a native of Yueqing in Yongjia. He traveled to the capital and became a novice monk at Jingde Temple. During the Tiansheng era, he passed the monastic examinations and became an ordained monk. He widely visited various teachers and later followed Chan Master Mingjue at Cuifeng Mountain. Once, while drawing water, his carrying pole broke, and he suddenly had a great awakening. He presented a verse to Chan Master Mingjue, who praised him. Subsequently, he presided over five monasteries, from Tiefu Temple to Tianyi Temple, and guided many people. After understanding the fundamental principles of the Dharma, Yihuai secretly cultivated the Pure Land practice. He once asked scholars: 'If one speaks of abandoning the impure and taking the pure, disliking this and desiring that, then such feelings of acceptance and rejection are merely the deluded thoughts of sentient beings. If one says there is no Pure Land, then one contradicts the Buddha's teachings. How should one ultimately understand this?' He then answered himself: 'Birth will definitely occur, but going does not actually mean going.' In his later years, he resided at Songshan Hermitage in Chiyang due to illness. His disciple Zhicai, who lived at Foriri Temple in Linping, welcomed him back to serve him. When Zhicai went to Suzhou, Yihuai urged him to return. He then bid farewell to the assembly and passed away at the age of seventy-two (from 'Biographies of Sangha Treasures' and 'Collection of Texts on the Land of Bliss').

Chan Master Benru

Chan Master Benru was a native of Gouzhang in Mingzhou. He studied with Dharma Master Fazhi in his youth and was skilled in poetry and prose. He once sought instruction on the meaning of the scriptures from Dharma Master Fazhi, who said: 'Serve as my attendant for three years, and then I will tell you.' After three years, Benru sought instruction again. Dharma Master Fazhi shouted loudly and then called out: 'Benru!' Benru suddenly had an awakening and presented a verse to Dharma Master Fazhi, who acknowledged him. In the fourth year of the Xiangfu era, Benru presided over Chengtian Temple on Dongshan Mountain, greatly promoting the Dharma. Over thirty years, he lectured on the Lotus Sutra (Fahua Jing), the Nirvana Sutra (Niepan Jing), the Golden Light Sutra (Guangming Jing), the Contemplation Sutra (Guan Wuliangshou Jing), and other scriptures, as well as the Tiantai teachings, six or seven times each. He once gathered one hundred monks to practice the Lotus Sutra Repentance Ceremony for a year, during which auspicious signs appeared repeatedly. In the second year of the Baoli era, the court bestowed upon him the title of Dharma Master Shenzhao. He formed the White Lotus Society with Chancellor Zhang Dexiang and other virtuous individuals. Emperor Renzong admired his virtuous conduct and named the temple White Lotus Temple. On the eighteenth day of the fifth month of the third year of the Huangyou era, Chan Master Benru felt slightly unwell. He ascended the Dharma seat, delivered a Dharma talk, and bid farewell to the assembly. He then passed away at the age of seventy. At that time, fishermen on the river saw a monk heading west in the clouds, and the weather

盛暑。異香非常。明年。門人啟鑰貌如生。有大蓮華產于塔前(佛祖統紀)。

仁岳

仁岳。字潛夫。姓姜。霅川人。聞法智南湖之化。往而學焉。久之。豁然有得。又與十同志修請觀音三昧。宴坐靜室。恍如夢覺。后歷主杭州叢席。大宏法化。年老還鄉主祥符。賜號凈覺。晚年專修凈業。然三指供佛。持律至嚴。治平元年三月二十四日。謂門人曰。吾翌日午刻當行。及明日。留偈安坐而逝。嘗著彌陀經疏二卷。又作指歸記二卷以釋之。其後三十年。寺眾夢岳謂宜遷塔。及開龕。色身不壞。舍利盈滿。遂具禮葬焉(佛祖統紀)。

處謙

處謙。姓潘。永嘉人。母夢瑞雲入懷。娠三年始生。依常寧寺契能出家。祥符初得度。即往學于天竺。慈雲深器之。復謁神照如法師。大明圓頓之旨。未幾居首座。尋歸主常寧。歷慈雲妙果赤城慧林凈住南屏天竺。十坐道場。閱四十年。講唱不倦。登門者三千人。賜號神悟。熙寧八年四月十五日。晨興。沐浴更衣。集眾諷普賢行法。阿彌陀經。頃之升座。稱讚凈土功德。復告眾曰。吾得無生日用久矣。今以無生而生凈土。寂然而逝(佛祖統紀)。

慧才

慧才。姓王。永嘉樂清人。祥符初得度。年十三。受具戒。往學於四明。自恨昏鈍。常持大悲

【現代漢語翻譯】現代漢語譯本：盛夏時節，出現非常奇異的香味。第二年，弟子們打開塔的鎖，發現仁岳的容貌栩栩如生。塔前還生長出巨大的蓮花（出自《佛祖統紀》）。

仁岳（Renyue）：仁岳，字潛夫（Qianfu），姓姜（Jiang），是霅川（Zhechuan）人。他聽聞法智（Fazhi）在南湖（Nanhu）的教化，前去學習。很久之後，豁然開悟，有所得。他又與十位志同道合的人一同修習請觀音三昧。在靜室中宴坐，恍如夢醒。之後歷任杭州（Hangzhou）多座寺院的住持，大力弘揚佛法。年老還鄉，主持祥符寺（Xiangfu Temple），被賜號凈覺（Jingjue）。晚年專心修習凈土法門，燃三指供佛，持戒極其嚴格。治平（Zhiping）元年三月二十四日，他對弟子們說：『我明日午時將要離去。』到了第二天，留下偈語，安然坐化而逝。他曾經撰寫《彌陀經疏》二卷，又作《指歸記》二捲來解釋《彌陀經疏》。三十年後，寺中僧眾夢見仁岳說應該遷移他的塔。打開塔龕后，發現他的色身沒有腐壞，舍利盈滿。於是舉行隆重的葬禮安葬了他（出自《佛祖統紀》）。

處謙（Chuqian）：處謙，姓潘（Pan），是永嘉（Yongjia）人。他的母親夢見祥瑞的雲彩進入懷中，懷孕三年才生下他。他依止常寧寺（Changning Temple）的契能（Qinen）出家。祥符（Xiangfu）初年得到度牒。隨即前往天竺寺（Tianzhusi Temple）學習，受到慈雲（Ciyun）的器重。他又拜謁神照如法師（Shenzhao Rufa），通達圓頓之旨。不久就擔任首座。之後回到常寧寺擔任住持，歷任慈雲寺（Ciyun Temple）、妙果寺（Miaoguo Temple）、赤城慧林寺（Chicheng Huilin Temple）、凈住寺（Jingzhu Temple）、南屏寺（Nanping Temple）、天竺寺的住持。主持道場四十年，講經說法從不懈怠，前來聽法的人有三千人。被賜號神悟（Shenwu）。熙寧（Xining）八年四月十五日，早晨起床后，沐浴更衣，召集僧眾諷誦《普賢行法》、《阿彌陀經》。不久升座，稱讚凈土功德，又告訴眾人說：『我得到無生之理已經很久了，現在以無生之理往生凈土。』說完寂然而逝（出自《佛祖統紀》）。

慧才（Huicai）：慧才，姓王（Wang），是永嘉樂清（Yongjia Yueqing）人。祥符初年得到度牒，年僅十三歲就受了具足戒。前往四明（Siming）學習，常常自恨自己昏庸愚鈍，於是經常持誦大悲咒。

【English Translation】 English version: In the height of summer, an extraordinary fragrance appeared. The following year, disciples opened the lock of the stupa and found Renyue's (仁岳) [Benevolence Peak] appearance as if he were still alive. A large lotus flower grew in front of the stupa (from 'Comprehensive Records of the Buddha's Lineage').

Renyue (仁岳): Renyue, styled Qianfu (潛夫), surname Jiang (姜), was a native of Zhechuan (霅川). Hearing of Fazhi's (法智) [Dharma Wisdom] teachings at Nanhu (南湖) [South Lake], he went to study there. After a long time, he suddenly attained enlightenment. He and ten like-minded companions practiced the Samadhi of Inviting Avalokiteśvara. Seated in meditation in a quiet room, it was as if awakening from a dream. Later, he successively presided over several monasteries in Hangzhou (杭州), greatly propagating the Dharma. In his old age, he returned to his hometown and presided over Xiangfu Temple (祥符寺) [Auspicious Talisman Temple], and was granted the title Jingjue (凈覺) [Pure Awareness]. In his later years, he devoted himself to the Pure Land practice, burning three fingers as an offering to the Buddha, and upholding the precepts with utmost strictness. On the 24th day of the third month of the first year of Zhiping (治平) [Well-Governed Peace] (era), he said to his disciples, 'I will depart at noon tomorrow.' The next day, he left a verse, sat in meditation, and passed away peacefully. He once wrote a commentary on the Amitabha Sutra in two volumes, and also wrote 'Notes on the Guiding Principles' in two volumes to explain it. Thirty years later, the monks of the temple dreamed that Renyue said his stupa should be moved. Upon opening the stupa, his physical body was not decayed, and it was filled with relics. Thereupon, they performed a grand funeral and buried him (from 'Comprehensive Records of the Buddha's Lineage').

Chuqian (處謙): Chuqian, surname Pan (潘), was a native of Yongjia (永嘉). His mother dreamed of auspicious clouds entering her womb, and she was pregnant for three years before giving birth to him. He became a monk under Qinen (契能) [Agreement Ability] at Changning Temple (常寧寺) [Constant Peace Temple]. In the early years of Xiangfu (祥符) (era), he received ordination. He immediately went to study at Tianzhu Temple (天竺寺) [Indian Temple], where he was deeply valued by Ciyun (慈雲) [Compassionate Cloud]. He also visited the Dharma Master Shenzhao Rufa (神照如法) [Divine Illumination Like Dharma], and thoroughly understood the doctrine of perfect and immediate enlightenment. Before long, he became the head seat. Subsequently, he returned to preside over Changning Temple, and successively presided over Ciyun Temple, Miaoguo Temple (妙果寺) [Wonderful Fruit Temple], Chicheng Huilin Temple (赤城慧林寺) [Red City Wisdom Forest Temple], Jingzhu Temple (凈住寺) [Pure Abode Temple], Nanping Temple (南屏寺) [South Screen Temple], and Tianzhu Temple. He presided over Dharma assemblies for forty years, tirelessly lecturing and chanting. Three thousand people came to him for instruction. He was granted the title Shenwu (神悟) [Divine Enlightenment]. On the 15th day of the fourth month of the eighth year of Xining (熙寧) [Abundant Peace] (era), he arose in the morning, bathed and changed his clothes, and gathered the assembly to recite the Practices and Vows of Samantabhadra and the Amitabha Sutra. Shortly thereafter, he ascended the seat, praised the merits and virtues of the Pure Land, and further told the assembly, 'I have attained the principle of non-birth for a long time. Now, with the principle of non-birth, I am reborn in the Pure Land.' He then passed away peacefully (from 'Comprehensive Records of the Buddha's Lineage').

Huicai (慧才): Huicai, surname Wang (王), was a native of Yueqing (樂清) in Yongjia (永嘉). In the early years of Xiangfu (祥符) (era), he received ordination. At the age of thirteen, he received the full precepts. He went to study at Siming (四明) [Four Brightnesses], and often lamented his own dullness and stupidity. Therefore, he constantly recited the Great Compassion Mantra.

咒。忽夢一梵僧長數丈。脫袈裟被之。翌日臨講。豁然開悟。前後所聞。一時洞曉。后謁慈雲。北面服勤。旦夜不替。治平初。住法慧寶閣。賜號廣慈。未久。退居雷峰塔下。每翹足誦大悲咒百八為課。又翹足一晝夜。誦彌陀佛號。一夕夢至寶閣宮殿。有告之曰。凈土中品。汝所生也。元豐元年春。為道俗千人授大戒于雪峰。方羯摩。觀音像頂放光明。燈炬日光。皆為映奪。凈慈守一禪師為作戒光記。六年五月二十一日。更衣就座。書偈贊佛畢。曰。吾生凈土決矣。泊然而往。年八十六(佛祖統紀釋氏稽古略)。

靈照

靈照。姓盧。蘭溪人。出家寶慧寺。未期月。通法華光明二經。數歲往錢塘依香巖湛師學教觀。復往吳興依凈覺岳師。臺宗戶牖無不通曉。元豐中。主吳山解空寺。繼遷景德寺。熙寧中。遷華亭超果寺。先後數歲中。遇春首。必開凈業社。與者二萬人。輒多獲驗。嘗于夢中見三聖儀相。跪而問曰。靈照一生誦大乘經。期生安養。克果愿否。觀音指曰。凈土不遠。有愿即生。又誦經深夜。忽夢普賢示身。遂發心造普賢像。誦經萬部。以嚴凈業。元祐五年冬。臥疾。謂侍者曰。吾安養之期已至。遂面西累足而化。阇維。異香襲人。舍利流迸(佛祖統紀)。

思義

思義。字和甫。

【現代漢語翻譯】現代漢語譯本咒。忽然夢見一位身高數丈的梵僧，脫下袈裟披在他身上。第二天臨講經時，豁然開悟，前後所聞，一時全部明白。後來去拜見慈雲法師，像弟子一樣恭敬服侍，日夜不懈。治平初年，住在法慧寶閣，被賜號廣慈。不久，退居雷峰塔下，每天翹起一隻腳誦唸大悲咒一百零八遍作為功課。又曾翹起一隻腳，晝夜不停地誦唸彌陀佛號。一天晚上夢見到了寶閣宮殿，有人告訴他說：『凈土中品，是你將要往生的地方。』元豐元年春天，在雪峰為一千名道士和俗人授大戒。正在進行羯摩(羯摩：佛教儀式)時，觀音像的頂部放出光明，燈炬和日光都被掩蓋了。凈慈守一禪師為這件事寫了《戒光記》。元豐六年五月二十一日，更衣就座，寫完偈語讚美佛后，說：『我往生凈土是決定無疑的了。』說完就安詳地去世了，享年八十六歲(佛祖統紀釋氏稽古略)。

靈照

靈照，姓盧，是蘭溪人。在寶慧寺出家。不到一個月，就通曉了《法華經》和《光明經》。幾歲時前往錢塘，依止香巖湛師學習教觀。又前往吳興，依止凈覺岳師。對於天臺宗的各種理論沒有不通曉的。元豐年間，主持吳山解空寺。後來遷到景德寺。熙寧年間，遷到華亭超果寺。前後幾年中，每到春季開始時，必定開設凈業社，參加的人有兩萬人，常常得到很多靈驗。曾經在夢中見到三聖(三聖：通常指阿彌陀佛、觀世音菩薩和大勢至菩薩)的儀容相貌，跪著問道：『靈照一生誦唸大乘經典，期望往生安養(安養：即極樂世界)，能夠實現願望嗎？』觀音菩薩指著說：『凈土不遠，有願望就能往生。』又一次誦經到深夜，忽然夢見普賢菩薩顯現身形，於是發心塑造普賢菩薩像，誦經一萬部，用來莊嚴自己的凈業。元祐五年冬天，生病臥床，對侍者說：『我往生安養的日期已經到了。』於是面向西方，雙腿交疊而去世。火化后，異香撲鼻，舍利(舍利：佛教高僧火化后留下的結晶體)四處迸射(佛祖統紀)。

思義

思義，字和甫。

【English Translation】 English version Curse. Suddenly dreamed of a Brahma monk several feet tall, who took off his kasaya (kasaya: a Buddhist monk's robe) and draped it over him. The next day, when he was about to lecture, he suddenly became enlightened, and everything he had heard before and after became clear at once. Later, he went to visit Master Ciyun, serving him respectfully like a disciple, day and night without懈怠. In the early years of Zhiping, he lived in the Fahui Pavilion and was given the title Guangci. Not long after, he retired to the Leifeng Pagoda, reciting the Great Compassion Mantra one hundred and eight times each day as his practice. He also stood on one foot, reciting the name of Amitabha Buddha day and night. One night, he dreamed of arriving at the Bao Pavilion Palace, and someone told him: 'The middle grade of the Pure Land is where you will be reborn.' In the spring of the first year of Yuanfeng, he conferred the Great Precepts on a thousand Taoists and laypeople at Xuefeng. During the karma (karma: Buddhist ritual), light emanated from the top of the Avalokitesvara (Avalokitesvara: the Bodhisattva of Compassion) statue, overshadowing the lamps and sunlight. Chan Master Shouyi of Jingci wrote 'A Record of the Light of Precepts' about this event. On the twenty-first day of the fifth month of the sixth year of Yuanfeng, he changed his clothes and sat down, wrote a verse praising the Buddha, and said: 'My rebirth in the Pure Land is certain.' Then he passed away peacefully, at the age of eighty-six (Buddhist Records Compiled from the Buddhist Canon).

Lingzhao

Lingzhao, whose surname was Lu, was a native of Lanxi. She became a nun at Baohui Temple. Within a month, she had mastered both the 'Lotus Sutra' and the 'Golden Light Sutra'. At the age of several years, she went to Qiantang to study the teachings and contemplations under Master Xiangyan Zhan. She then went to Wuxing to study under Master Jingjue Yue. She was thoroughly versed in all the theories of the Tiantai school. During the Yuanfeng era, she presided over the Jiekong Temple on Mount Wu. Later, she moved to Jingde Temple. During the Xining era, she moved to Chaoguo Temple in Huating. In the years that followed, at the beginning of each spring, she would establish a Pure Land Society, with twenty thousand participants, often receiving many miraculous responses. Once, in a dream, she saw the appearances of the Three Saints (Three Saints: usually refers to Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva), knelt down and asked: 'Lingzhao has recited the Mahayana Sutras throughout her life, hoping to be reborn in the Land of Bliss (Land of Bliss: i.e., the Pure Land of Ultimate Bliss). Will my wish be fulfilled?' Avalokitesvara pointed and said: 'The Pure Land is not far away; with aspiration, one can be reborn there.' Another time, while reciting sutras late at night, she suddenly dreamed of Samantabhadra (Samantabhadra: the Bodhisattva of Universal Goodness) manifesting his form, and she resolved to create a statue of Samantabhadra and recite ten thousand copies of sutras to adorn her Pure Land practice. In the winter of the fifth year of Yuanyou, she fell ill and said to her attendant: 'The time for my rebirth in the Land of Bliss has arrived.' Then she faced west, crossed her legs, and passed away. After cremation, a strange fragrance filled the air, and sarira (sarira: crystalline relics left after the cremation of a highly realized Buddhist monk) scattered everywhere (Buddhist Records Compiled from the Buddhist Canon).

Siyi

Siyi, styled He Fu.

姓凌。湖州武康人。試法華經第一得度。依明智韶法師學。悟解過人。修四三昧行。頸上生一肉癭。夜夢功德天食之以桃。其疾即消。熙寧四年。賜紫服。號凈慧。丞相蘇頌帥杭。請師居天竺。大振道法。元祐三年二月十八日。中夜。忽趺坐別眾而逝。眾誦唸久之忽蘇曰。適隨觀音大士行。見金色人長身垂臂。謂我曰。汝報緣未盡。過七日當來迎。至二十五日。復趺坐而化。瘞龕之日。有赤云垂布。如引導狀。向西而沒(佛祖統紀)。

宗賾

宗賾。襄陽人。父早亡。母陳氏。鞠養于舅氏。少習儒業。博通世典。年二十九。禮真州長蘆秀禪師出家。深明宗要。元祐中。住長蘆寺。迎母于方丈東室。勸母剃染。持念阿彌陀佛。始終七載。母臨終無疾。唸佛而逝。賾自謂報親之心盡矣。乃遵廬山之規。建蓮華勝會。普勸僧俗。習西方妙觀。其次專持佛名。迴向發願。期生凈土。自為文以唱之曰。夫以念爲念。以生為生者。常見之所失也。以無念為無念。以無生為無生者。邪見之所惑也。念而無念。生而無生者。第一義諦也。是以實際理地。不受一塵。則上無諸佛之可念。下無凈土之可生。佛事門中。不捨一法。則總攝諸根。蓋有唸佛三昧。還原要術。示開往生一門。所以終日唸佛而不乖于無念。熾然往生而不

【現代漢語翻譯】現代漢語譯本：淩姓，湖州武康人。通過考取《法華經》第一名而獲得出家資格。跟隨明智韶法師學習，領悟能力超過常人，修習四種三昧行。脖子上長了一個肉瘤，夜裡夢見功德天用桃子吃了它，病立刻消失。熙寧四年，被賜予紫色袈裟，號為凈慧。丞相蘇頌任杭州長官時，請法師居住在天竺寺，大力弘揚佛法。元祐三年二月十八日半夜，忽然跏趺坐告別眾人而逝。眾人誦經唸佛很久，法師忽然甦醒說：『剛才我跟隨觀音大士行走，看見一個金色的人，身材高大，雙臂下垂，對我說：你的報應緣分還沒有盡，過七天會來迎接你。』到二十五日，再次跏趺坐而圓寂。埋葬靈龕的那天，有紅色的雲彩垂下來，像引導的樣子，向西邊消失。

宗賾

宗賾，襄陽人。父親早逝，母親陳氏，被舅舅撫養長大。年少時學習儒家經典，博通世俗典籍。二十九歲時，拜真州長蘆秀禪師出家，深刻明瞭禪宗要旨。元祐年間，住持長蘆寺，迎接母親到方丈東邊的房間居住，勸母親剃髮出家，持念阿彌陀佛（Amitabha Buddha）。始終堅持七年，母親臨終時沒有疾病，唸佛而逝。宗賾自認為報答親恩的心願已經了結。於是遵循廬山慧遠大師的規矩，建立蓮華勝會，普遍勸導僧人和俗人，修習西方凈土的微妙觀想，其次是專心持唸佛名，迴向發願，期望往生凈土。親自撰寫文章來倡導，說：『如果以念爲念，以生為生，這是常見的過失。如果以無念為無念，以無生為無生，這是邪見的迷惑。念而無念，生而無生，這是第一義諦。所以在實際理地上，不染一絲塵埃，那麼上沒有諸佛可以去念，下沒有凈土可以去生。但在佛事門中，不捨棄任何一個法門，那麼總攝六根，就有了唸佛三昧，這是還原的要術，是開啟往生凈土的一扇門。所以終日唸佛，卻不違背無念的境界，熾盛地往生凈土，卻不違背無生的道理。』

【English Translation】 English version: Ling, a native of Wukang, Huzhou. He became a monk after achieving the top score in the Lotus Sutra examination. He studied under Dharma Master Mingzhi Shao and possessed extraordinary comprehension, practicing the four Samadhi practices. He developed a fleshy goiter on his neck, and in a dream, the Goddess of Merit consumed it with a peach, and his ailment immediately disappeared. In the fourth year of the Xining era, he was granted a purple robe and given the title Jinghui (Pure Wisdom). When Chancellor Su Song governed Hangzhou, he invited the master to reside at Tianzhu Temple, where he greatly promoted the Dharma. On the eighteenth day of the second month of the third year of the Yuanyou era, in the middle of the night, he suddenly sat in the lotus position, bid farewell to the assembly, and passed away. The assembly chanted sutras for a long time, and suddenly he revived, saying, 'Just now I followed the Bodhisattva Avalokiteshvara (Guanyin) and saw a golden person, tall with long arms, who said to me, 'Your karmic connections have not yet ended; after seven days, I will come to receive you.'' On the twenty-fifth day, he again sat in the lotus position and passed away. On the day of the burial of the stupa, there were red clouds hanging down, like a guide, disappearing towards the west.

Zongze

Zongze, a native of Xiangyang. His father died early, and he was raised by his mother, Chen, at his maternal uncle's home. He studied Confucian classics in his youth and was well-versed in worldly literature. At the age of twenty-nine, he became a monk under Chan Master Xiu of Changlu Temple in Zhenzhou, deeply understanding the essentials of Zen. During the Yuanyou era, he resided at Changlu Temple, welcoming his mother to live in the eastern room of the abbot's quarters. He encouraged her to shave her head and become a nun, reciting the name of Amitabha Buddha (Amitabha Buddha). He persisted for seven years, and his mother passed away without illness, reciting the Buddha's name at the moment of death. Zongze considered his filial duty fulfilled. Therefore, following the rules of Mount Lu, he established the Lotus Victory Assembly, universally encouraging monks and laypeople to practice the subtle contemplation of the Western Pure Land, and secondly, to wholeheartedly recite the Buddha's name, dedicating the merit and making vows to be reborn in the Pure Land. He personally wrote an essay to advocate this, saying, 'If one takes mindfulness as mindfulness and birth as birth, this is the error of common views. If one takes non-mindfulness as non-mindfulness and non-birth as non-birth, this is the delusion of heretical views. Mindfulness without mindfulness, birth without birth, this is the First Principle. Therefore, in the realm of ultimate reality, not a speck of dust can be attached, so above there are no Buddhas to be mindful of, and below there is no Pure Land to be born into. But within the activities of the Buddha-dharma, not a single method is abandoned, so encompassing all the senses, there is the Samadhi of Buddha-Recitation, which is the essential technique for returning to the origin, opening a gateway to rebirth in the Pure Land. Therefore, reciting the Buddha's name all day long does not contradict the state of non-mindfulness, and being vigorously reborn in the Pure Land does not contradict the principle of non-birth.'

乖于無生。故能凡聖各住自位。而感應道交。東西不相往來。而神遷凈剎。此不可得而致詰也。故經云。若人聞說阿彌陀佛。執持名號。乃至是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。夫如來世尊。雖分折攝二門。現居凈穢兩土。然本聖之意。豈直以娑婆國土。邱陵坑坎。五趣雜居。土石諸山。穢惡充滿。以是為可厭。極樂世界。黃金為地。行樹參空。樓聳七珍。華敷四色。以是為可欣。蓋以初心入道。忍力未淳。須托凈緣。以為增上。何則。娑婆國土。釋迦已滅。彌勒未生。極樂世界。阿彌陀佛。現在說法。娑婆國土。觀音勢至。徒仰嘉名。極樂世界。彼二上人。親為勝友。娑婆國土。諸魔競作。惱亂行人。極樂世界。大光明中。決無魔事。娑婆國土。邪聲撓亂。女色妖淫。極樂世界。水鳥樹林。咸宣妙法。正報清凈。實無女人。然則修行緣具。無若西方。淺信之人。偏生疑謗。竊嘗論之。此方之人。無不厭俗舍之喧煩。慕蘭若之寂靜。故有舍家出家。則慇勤讚歎。而娑婆眾苦。何止俗舍之喧煩。極樂優遊。豈直蘭若之寂靜。知出家為美而不願往生。其惑一也。萬里辛勤。遠求知識者。誠以發明大事。抉擇死生。而彌陀世尊。色心業勝。願力洪深。一演圓音。無不明契。愿參知識。而不欲見佛。其惑二也。

叢林廣眾。皆樂棲遲。少眾道場。不欲依附。而極樂世界。一生補處。其數甚多。諸上善人。俱會一處。既欲親近叢林。而不慕清凈海眾。其惑三也。此方之人。上壽不過百歲。而童癡老髦。疾病相仍。昏沉睡眠。常居大半。菩薩猶昏隔陰。聲聞尚昧出胎。則尺璧寸陰。十喪其九。而未登不退。實為寒心。西方之人。壽命無量。一托蓮胞。更無死苦。相續無間。直至菩提。所以便獲阿惟越致。佛階決定可期。流轉娑婆促景。而迷於凈土長年。其惑四也。若乃位居不退。果證無生。在欲無慾。居塵不塵。方能興無緣慈。運同體悲。回入塵勞。和光五濁。其有淺聞單慧。或與少善相應。便謂永出四流。高超十地。詆訶凈土。耽戀娑婆。掩目空歸。宛然流浪。並肩牛馬。接武泥犁。不知自是何人。擬比大權菩薩。其惑五也。故經云。應當發願。愿生彼國。則不信諸佛誠言。不願往生凈土。豈不迷哉。若夫信佛言而生凈土。則界系之所不能拘。劫波之所不能害。謝人間之八苦。無天上之五衰。尚無惡道之名。何況有實。唯顯一乘之教。決定無三。歸依一體三寶。奉事十方如來。佛光照體。萬惑潛消。法味資神。六通具足。三十七品助道法。應念圓成。三十二應隨類身。遍塵剎土。周旋五越。普被諸根。不動一心。遍行三昧。灑

【現代漢語翻譯】現代漢語譯本叢林廣眾，都喜歡隱居。少數人的道場，不願依附（他人）。而極樂世界（Sukhavati），一生補處（Ekajati-pratibaddha，指一生之後就能成佛的菩薩）的菩薩數量非常多，諸上善人（都是具有很高善根的人）都聚集在一處。既然想要親近叢林，卻又不羨慕清凈海眾（指極樂世界如大海般眾多的聖眾），這是第三種迷惑。此方世界（指我們所居住的娑婆世界）的人，壽命最長也不過百歲，而且從小到老，疾病不斷，昏沉睡眠佔據了大部分時間。菩薩尚且會被隔陰之迷（指菩薩轉世時會忘記前世的修行），聲聞（Sravaka，指聽聞佛法而修行的弟子）還未脫離出胎之苦，那麼短暫的時間，十之八九都浪費了，還未達到不退轉（Avaivartika，指修行達到一定程度，不會再退轉到較低的境界）的境界，實在令人寒心。西方極樂世界（Sukhavati）的人，壽命無量，一旦在蓮花中化生，就沒有死亡的痛苦，修行可以相續不斷，直至成佛，所以容易獲得阿惟越致（Avaivartika，不退轉），成佛的階梯可以確定預期。流轉于娑婆世界（Saha world）這短暫的時光，卻迷惑于凈土（Pure Land）的永恒，這是第四種迷惑。如果已經達到不退轉的地位，證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟），在慾望中而沒有慾望，身處塵世而不被塵世所染，才能興起無緣大慈（無條件的慈悲），運用同體大悲（視眾生與自己一體的悲憫），迴歸到塵世中，與五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）同流合污。有些人淺薄寡聞，只有少許智慧，或者與少許善根相應，就認為自己永遠脫離了四流（指欲流、有流、見流、無明流），超越了十地（菩薩修行的十個階段），詆譭凈土法門，貪戀娑婆世界，掩耳盜鈴，最終仍然流浪生死，與牛馬為伍，步入地獄。不知道自己是什麼人，就想與大權菩薩（指具有大神通力的菩薩）相比，這是第五種迷惑。所以經中說，『應當發願，愿生彼國』，如果不相信諸佛的誠實之言，不願往生凈土，豈不是太迷惑了嗎？如果相信佛的話而往生凈土，那麼就不會被界系（指三界）所束縛，不會被劫波（Kalpa，指極長的時間單位）所損害，擺脫人間的八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），沒有天上的五衰（天人壽命將盡時的五種衰相），甚至沒有惡道的名稱，更何況有真實的惡道呢？唯獨彰顯一乘（Ekayana，指最終成佛的唯一道路）的教義，決定沒有三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）。歸依一體三寶（指佛、法、僧三寶），奉事十方如來，佛光照耀身體，所有的迷惑都潛藏消失，佛法的滋味滋養精神，六神通（Abhijnana，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）都具足，三十七道品（Bodhipaksika-dharmas，指三十七種幫助修行的法門）應念圓滿成就，三十二應化身（指觀世音菩薩的三十二種化身）隨著不同眾生的類別而顯現，遍佈塵剎國土，周旋於五趣（指地獄、餓鬼、畜生、人、天），普遍利益各種根器的人，不動搖一心，遍行三昧（Samadhi，指禪定），灑甘露法雨。

【English Translation】 English version The vast multitude in the forests all delight in dwelling in seclusion. Small gatherings in monasteries are unwilling to be dependent (on others). However, in Sukhavati (the Land of Ultimate Bliss), there are countless Ekajati-pratibaddhas (Bodhisattvas who will attain Buddhahood in their next life). All the most virtuous beings gather in one place. Since they desire to be close to the forest communities, yet do not admire the pure ocean-like assembly (referring to the vast assembly of saints in Sukhavati), this is the third delusion. People in this world (referring to the Saha world we inhabit) have a maximum lifespan of only one hundred years. From childhood to old age, they are constantly afflicted by illnesses. Drowsiness and sleep occupy most of their time. Even Bodhisattvas are obscured by the delusion of rebirth (forgetting their previous lives), and Sravakas (disciples who practice by hearing the Buddha's teachings) have not yet escaped the suffering of being born. Thus, most of the fleeting moments are wasted, and failing to attain Avaivartika (non-retrogression, a state where one no longer regresses to lower realms) is truly disheartening. People in the Western Pure Land (Sukhavati) have immeasurable lifespans. Once born from a lotus, they have no suffering of death. Their practice continues uninterrupted until they attain Buddhahood. Therefore, they easily attain Avaivartika, and the path to Buddhahood is certain and foreseeable. Yet, they wander in the fleeting existence of the Saha world, deluded by the eternal life in the Pure Land. This is the fourth delusion. If one has already attained the state of non-retrogression and realized Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), being in desire without being attached to desire, dwelling in the world without being defiled by the world, then one can arouse unconditioned great compassion and exercise the great compassion of oneness (seeing all beings as one with oneself), returning to the world of suffering and mingling with the five turbidities (the turbidities of the age, views, afflictions, beings, and life). Some, with shallow knowledge and little wisdom, or corresponding to a small amount of good roots, believe that they have permanently escaped the four streams (the streams of desire, existence, views, and ignorance) and surpassed the ten bhumis (the ten stages of Bodhisattva practice), criticizing the Pure Land teachings and indulging in the Saha world, deceiving themselves and ultimately still wandering in samsara, associating with animals and entering hell. Not knowing who they are, they try to compare themselves to Bodhisattvas with great power. This is the fifth delusion. Therefore, the sutra says, 'One should make a vow to be born in that land.' If one does not believe the truthful words of the Buddhas and is unwilling to be reborn in the Pure Land, is this not a great delusion? If one believes the Buddha's words and is reborn in the Pure Land, then one will not be bound by the realms (the three realms) or harmed by kalpas (extremely long units of time), escaping the eight sufferings of the human world (birth, old age, sickness, death, separation from loved ones, meeting with enemies, not obtaining what one seeks, and the flourishing of the five aggregates), and there will be no five signs of decay in the heavens (the signs of decline when a deva's lifespan is ending). There will not even be the name of evil realms, let alone the reality of evil realms. Only the teaching of Ekayana (the one vehicle, the ultimate path to Buddhahood) is revealed, and there is definitely no three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Taking refuge in the One Body Three Jewels (the Buddha, Dharma, and Sangha), serving the Tathagatas of the ten directions, the Buddha's light illuminates the body, and all delusions are hidden and disappear. The taste of the Dharma nourishes the spirit, and the six Abhijna (supernatural powers of clairvoyance, clairaudience, knowing others' minds, remembering past lives, supernatural abilities, and the extinction of outflows) are complete. The thirty-seven Bodhipaksika-dharmas (thirty-seven factors of enlightenment, the thirty-seven practices that aid in enlightenment) are perfectly accomplished in an instant. The thirty-two transformation bodies (the thirty-two manifestations of Avalokitesvara Bodhisattva) appear according to the different categories of beings, pervading the lands of dust and traversing the five realms (hell, hungry ghosts, animals, humans, and devas), universally benefiting beings of various capacities, without moving the one mind, practicing Samadhi (meditative absorption) everywhere, and sprinkling the rain of nectar Dharma.

定水於三千。引眾生於火宅。自利利他。皆悉圓滿。然則唯心凈土。自性彌陀。蓋解脫之要門。乃修行之捷徑。是以了義大乘。無不指歸凈土。前賢后聖。自他皆愿往生。凡以度人。先須自度故也。嗚呼。人無遠慮。必有近憂。一失人身。萬劫深悔。故率大海眾。各念彌陀佛。百聲千聲。乃至萬聲。迴向同緣。愿生彼國。竊冀蓮池勝會。金地法明。綺互相資。必諧斯愿。操舟順水。更加櫓棹之功。十萬之遙。可不勞而至也。賾一夕夢一烏巾白衣。風貌清美。可三十許。揖謂賾曰。欲入蓮華會。求書一名。賾乃取會錄問曰。何姓名。答曰。普慧。書已。白衣又云。家兄亦求書一名。曰令兄何名。答曰普賢。言訖遂隱。既覺。謂諸耆宿曰。華嚴經離世間品。有普賢普慧二菩薩。助揚佛法。吾今建會。共期西方。感二大士幽贊。乃以二大士為會首。於是遠近皆向化焉(蓮宗寶鑑樂邦文類)。

元凈

元凈。字無象。姓徐。杭州於潛人。十歲出家。稍長。就學于慈雲。慈雲沒。復事明智。聞講止觀。悟第一義。應太守呂臻請。住大悲閣。賜號辯才。遷主上天竺。尋退隱南山之龍井。時賢蘇軾趙忭輩。欽其德器。屢致褒詠。已復主靈山慈雲講席。說法晝夜無間。居常精修凈土。未嘗暫歇。焚指供佛。左三右二。嘗禱

【現代漢語翻譯】現代漢語譯本：將定水比作三千大千世界，引導眾生脫離充滿煩惱的火宅。自利利他，都達到圓滿的境界。因此，唯心凈土，自性彌陀（Amitabha，阿彌陀佛），實在是解脫的重要途徑，是修行的便捷方法。所以，闡述究竟真理的大乘佛教，無不歸向凈土。過去的賢者和後來的聖人，自己和他人，都發愿往生凈土。凡是想要度化他人，必須先度化自己。唉！人沒有長遠的考慮，必定會有眼前的憂患。一旦失去人身，將會在無數劫中深深後悔。所以，我帶領大眾，各自唸誦阿彌陀佛，念百聲千聲，乃至萬聲，迴向給所有有緣眾生，愿我們都能往生到西方極樂世界。我暗自希望在蓮池勝會中，在金色的凈土中聽聞佛法，彼此互相幫助，必定能夠實現這個願望。如同操縱船隻順水而行，再加上搖櫓劃槳的努力，即使距離遙遠，也可以毫不費力地到達。賾（作者自稱）在一個晚上夢見一位頭戴烏巾、身穿白衣的人，風度清秀俊美，大約三十歲的樣子，向賾作揖說：『想要加入蓮華會，請為我寫一個名字。』賾就拿起會錄問道：『您叫什麼名字？』回答說：『普慧（Universal Wisdom）。』寫完后，白衣人又說：『我的哥哥也想請您寫一個名字。』賾問：『您的哥哥叫什麼名字？』回答說：『普賢（Universal Virtue）。』說完就消失了。醒來后，賾告訴各位耆老說：『《華嚴經·離世間品》中有普賢菩薩和普慧菩薩，幫助弘揚佛法。我現在建立蓮華會，共同期望往生西方極樂世界，感應到兩位大士暗中贊助。』於是就以兩位大士為蓮華會的首領。因此，遠近的人都來歸向和教化。（出自《蓮宗寶鑑·樂邦文類》）。元凈（Yuanjing）元凈，字無象，姓徐，是杭州於潛人。十歲出家，稍大后，到慈雲學習。慈雲去世后，又侍奉明智。聽聞講解《止觀》，領悟了第一義。應太守呂臻的邀請，住持大悲閣，被賜予『辯才』的稱號。後來遷居主持上天竺寺，不久後退隱到南山的龍井。當時的賢士蘇軾、趙忭等人，欽佩他的德行，多次寫詩讚美他。之後又回到靈山慈雲講席，日夜不停地說法。平時經常精進地修習凈土法門，從未曾懈怠。他焚燒手指供養佛，左手三根，右手兩根。曾經祈禱。

【English Translation】 English version: He likens the still water to the three thousand great chiliocosms, guiding sentient beings from the burning house of afflictions. Benefiting oneself and others, all is perfectly fulfilled. Therefore, the Pure Land of Mind-Only, and the Amitabha (Amitabha, Buddha of Infinite Light) of Self-Nature, are truly the essential gateway to liberation, and the expedient path to cultivation. Thus, the definitive Mahayana Buddhism invariably points towards the Pure Land. Past sages and future saints, themselves and others, all vow to be reborn in the Pure Land. For in order to liberate others, one must first liberate oneself. Alas! A person without distant foresight will surely have immediate worries. Once the human body is lost, there will be deep regret for countless kalpas. Therefore, I lead the great assembly, each reciting Amitabha Buddha, reciting a hundred times, a thousand times, even ten thousand times, dedicating the merit to all those with affinity, wishing that we may all be reborn in the Western Pure Land. I secretly hope that in the lotus pond assembly, hearing the Dharma in the golden land, mutually assisting each other, we will surely realize this vow. Like steering a boat with the current, adding the effort of oars and paddles, even a distance of hundreds of thousands can be reached without toil. Ze (the author) dreamt one night of a person wearing a black turban and white robes, with a refined and handsome appearance, about thirty years old, who bowed to Ze and said, 'I wish to join the Lotus Flower Assembly, please write a name for me.' Ze then took the assembly record and asked, 'What is your name?' He replied, 'Pu Hui (Universal Wisdom).' After writing it, the person in white said again, 'My elder brother also requests you to write a name.' Ze asked, 'What is your elder brother's name?' He replied, 'Pu Xian (Universal Virtue).' After speaking, he disappeared. Upon waking, Ze told the elders, 'In the Avatamsaka Sutra's 'Leaving the World' chapter, there are Bodhisattvas Pu Xian and Pu Hui, who help to propagate the Dharma. I am now establishing the Lotus Flower Assembly, jointly hoping to be reborn in the Western Pure Land, feeling the two great beings secretly assisting.' Therefore, he made the two great beings the leaders of the Lotus Flower Assembly. Thus, people from near and far came to be converted and taught. (From 'The Treasure Mirror of the Lotus School, Categories of Texts on the Land of Bliss'). Yuanjing Yuanjing, styled Wuxiang, with the surname Xu, was a native of Yuqian in Hangzhou. He left home at the age of ten. When he grew older, he studied at Ciyun. After Ciyun passed away, he served Mingzhi. Hearing the lectures on 'Samatha-Vipassana', he realized the First Principle. At the invitation of Prefect Lu Zhen, he resided at the Great Compassion Pavilion, and was bestowed the title 'Eloquent Talent'. Later, he moved to preside over Upper Tianzhu Temple, and soon after retired to Longjing in the Southern Mountains. The contemporary worthies Su Shi and Zhao Bian, admired his virtue and repeatedly wrote poems praising him. Afterwards, he returned to the Ling Shan Ciyun lecture seat, expounding the Dharma day and night without interruption. He constantly diligently cultivated the Pure Land practice, never slacking off. He burned his fingers as an offering to the Buddha, three on the left hand and two on the right. He once prayed.

大士求放光。光即隨現。一日與僧熙仲同食。仲視凈眉間有光如螢。攬之得舍利數粒。后常有于臥處得舍利者。將示寂。乃入方圓庵晏坐。謝賓客。止飲食。語僧道潛曰。吾凈業已成。七日無障。所愿遂矣。及七日。出偈示眾。右脅而化。年八十一。時元祐六年九月晦也(佛祖統紀樂邦文類)。

從雅

從雅。錢塘人。始從海月辯法師學止觀。后入南山天王院。誦法華經五藏。金剛般若經四藏。彌陀經十藏。禮舍利塔千遍。禮釋迦三十萬拜。彌陀百萬拜。佛號五千萬聲。禮法華一字三拜者三過。心期凈土。一生坐不背西。無為楊杰述安樂國贊三十首以贈。雅欲發起眾信。遂于凈住寺圖九品三輩。刻杰贊于石。或奏雅道行。賜號法寶。一日無病。面西趺坐而逝。天樂鳴空。室有異香(佛祖統紀)。

可久

可久。不詳其所出。居明州。常誦法華。愿生凈土。人號為久法華。元祐八年。年八十一。坐化。越三日。還謂人曰。吾游凈土。見諸勝境。與經符契。此間修凈業者。蓮華臺上。皆已標名。標金臺者。一成都廣教院勛公。一明州孫十二郎。一可久。標銀臺者。一明州徐道姑。言訖。復化去五年。徐道姑亡。異香滿室。十二年。孫十二郎亡。天樂迎空。久言悉驗(凈土文)。

擇瑛

【現代漢語翻譯】現代漢語譯本大士（指修行有成的人）請求佛光照耀，佛光隨即顯現。有一天，他與僧人熙仲一同吃飯，熙仲看見凈眉宇間有光芒如螢火蟲般閃爍，伸手去抓，得到了幾粒舍利（佛教聖物，通常是高僧火化后的遺物）。之後常常在他睡覺的地方得到舍利。將要圓寂（僧人去世的婉稱）時，便進入方圓庵安靜地坐著，謝絕賓客，停止飲食，告訴僧人道潛說：『我的凈業（指修習凈土法門）已經完成，七天之內不會有任何障礙，所希望的都能實現。』到了第七天，他寫下偈語（佛教詩歌）向眾人展示，然後右側臥著圓寂了，享年八十一歲。時間是元祐六年九月的最後一天（出自《佛祖統紀·樂邦文類》）。從雅，是錢塘人。起初跟隨海月辯法師學習止觀（佛教禪修方法），後來進入南山天王院，誦讀《法華經》五遍，《金剛般若經》四遍，《彌陀經》十遍，禮拜舍利塔一千遍，禮拜釋迦牟尼佛三十萬拜，禮拜阿彌陀佛一百萬拜，唸誦佛號五千萬聲，禮拜《法華經》，每字三拜，共三遍。他一心向往凈土（佛教中阿彌陀佛的極樂世界），一生坐著都不背對西方。無為楊杰寫了《安樂國贊》三十首贈送給他。從雅想要發起大眾的信仰，於是在凈住寺繪製了九品三輩（凈土宗對往生者品位的劃分）的影象，並將楊杰的贊文刻在石頭上。有人上奏從雅的道行，朝廷賜號『法寶』。有一天，他沒有生病，面向西方盤腿坐著圓寂了，天空響起天樂，房間里充滿奇異的香氣（出自《佛祖統紀》）。可久，不清楚他的出身。居住在明州。經常誦讀《法華經》，發願往生凈土。人們稱他為『久法華』。元祐八年，享年八十一歲，坐著圓寂。過了三天，他又回來告訴人們說：『我遊歷了凈土，見到了各種殊勝的景象，與經書上所描述的完全相符。這裡修習凈業的人，在蓮花臺上都已經標上了名字。標著金臺的有：成都廣教院的勛公，明州的孫十二郎，還有我可久。標著銀臺的有：明州的徐道姑。』說完，又圓寂了。過了五年，徐道姑去世，房間里充滿奇異的香氣。過了十二年，孫十二郎去世，天空響起天樂來迎接。可久所說的一切都應驗了（出自《凈土文》）。擇瑛

【English Translation】 English version The great being (referring to someone with accomplished practice) requested the light, and the light appeared accordingly. One day, he was eating with the monk Xi Zhong. Zhong saw a light like a firefly between Jing's eyebrows. He reached out and obtained several śarīra (Buddhist relics, usually cremated remains of eminent monks). Afterwards, śarīra were often found where he slept. When he was about to parinirvāṇa (a polite term for a monk's death), he entered Fangyuan Hermitage and sat quietly, declined guests, and stopped eating and drinking. He told the monk Daoqian, 'My pure karma (referring to the practice of the Pure Land school) is complete. There will be no obstacles in seven days, and my wishes will be fulfilled.' On the seventh day, he presented a gatha (Buddhist verse) to the assembly, and then passed away lying on his right side, at the age of eighty-one. The time was the last day of September in the sixth year of Yuanyou (from 'Records of the Buddhist Patriarchs, Literary Collection of the Land of Bliss'). Cong Ya was a native of Qiantang. He initially followed Dharma Master Haiyue Bian to study śamatha-vipassanā (Buddhist meditation methods), and later entered Nanshan Tianwang Monastery. He recited the Lotus Sutra five times, the Diamond Prajna Sutra four times, and the Amitabha Sutra ten times. He prostrated to the śarīra pagoda one thousand times, prostrated to Shakyamuni Buddha three hundred thousand times, prostrated to Amitabha Buddha one million times, and recited the Buddha's name fifty million times. He prostrated to the Lotus Sutra, three bows for each word, three times in total. He wholeheartedly aspired to the Pure Land (the Pure Land of Amitabha Buddha in Buddhism), and never faced away from the West when sitting throughout his life. Wuwei Yang Jie wrote thirty eulogies of the Land of Peace and Bliss and presented them to him. Cong Ya wanted to inspire the faith of the masses, so he painted images of the Nine Grades of Rebirth (a classification of rebirth in Pure Land Buddhism) at Jingzhu Monastery, and engraved Yang Jie's eulogies on stone. Someone reported Cong Ya's virtuous conduct to the court, and he was granted the title 'Dharma Treasure'. One day, without illness, he sat in the lotus position facing west and passed away. Heavenly music resounded in the sky, and the room was filled with a strange fragrance (from 'Records of the Buddhist Patriarchs'). Ke Jiu, his origins are unknown. He lived in Mingzhou. He often recited the Lotus Sutra and vowed to be reborn in the Pure Land. People called him 'Jiu the Lotus Sutra'. In the eighth year of Yuanyou, at the age of eighty-one, he passed away while sitting. After three days, he returned and told people, 'I have traveled to the Pure Land and seen all the wonderful scenes, which are completely consistent with what is described in the scriptures. Those who cultivate pure karma here have already had their names marked on lotus platforms. Those marked with golden platforms are: Abbot Xun of Guangjiao Monastery in Chengdu, Sun Shierlang of Mingzhou, and myself, Ke Jiu. Those marked with silver platforms are: Xu Daogu of Mingzhou.' After speaking, he passed away again. Five years later, Xu Daogu passed away, and the room was filled with a strange fragrance. Twelve years later, Sun Shierlang passed away, and heavenly music resounded in the sky to welcome him. Everything Jiu said was verified (from 'Pure Land Writings'). Ze Ying

擇瑛。姓俞。嚴州桐江人。出家于杭州壽寧寺。熙寧中。參神悟法師。深悟止觀之道。閱不二門金錍。不𥨊者數月。當湖魯氏創一院以迎瑛。大開法施。久之。遨遊杭秀蘇湖間。嘗作往生凈土十愿文曰。愿我永離三惡道。愿我速斷貪瞋癡。愿我常聞佛法僧。愿我勤修戒定慧。愿我恒隨諸佛學。愿我不退菩提心。愿我速見阿彌陀。愿我決定生安養。愿我分身遍塵剎。愿我廣度諸眾生。元符二年春。于杭之祥符寺示疾。俄奮身憑幾西向。誦阿彌陀經。卷終而逝(樂邦文類佛祖統紀)。

宗本

宗本。字無喆。姓管。常州無錫人。出家后。參天衣懷禪師。唸佛有省。后居杭州凈慈寺。歲大旱。湖井皆竭。寺西隅忽涌甘泉。得金鰻魚。浚為井。寺僧千餘。賴以汲飲。張氏有女死。母夢女為蛇。既覺。得蛇棺下。持詣本為說法。俄有黑蟬翔棺上。而蛇失所在。母祝曰。若吾女者。可入籠中。當再持詣凈慈。如其祝。本復為說法。是夕。女見夢曰。二報已解脫矣。母因問生死輪迴。是信有之。何以得免。女曰。六道四生。如井上轆轤。無一人可免。唯修出世法。當得脫耳。盍問凈慈法主乎。其顯化類如此。本奉詔入東京慧林寺。召對稱旨。賜號圓照禪師。平時密修凈業。時雷峰才法師。神遊凈土。見一殿殊麗。人

【現代漢語翻譯】現代漢語譯本擇瑛（Ze Ying，人名）。俗姓俞，是嚴州桐江（Yanzhou Tongjiang，地名）人。在杭州壽寧寺（Hangzhou Shouning Temple，寺名）出家。熙寧年間（Xining，年號），參訪神悟法師（Shenwu Fashi，人名），深刻領悟止觀（zhiguan，佛教禪修方法）的道理。閱讀《不二門金錍（Buermen Jinpi，佛教典籍名稱）》時，有幾個月時間沒有懈怠。當湖（Danghu，地名）的魯氏（Lu Shi，姓氏）建造了一座院落來迎接擇瑛，大規模地進行佛法佈施。時間長了，擇瑛便在杭州、秀州、蘇州、湖州一帶遊歷。曾經作《往生凈土十愿文（Wangsheng Jingtu Shi Yuanwen，佛教文書名稱）》說：『愿我永遠脫離三惡道（san edao，地獄、餓鬼、畜生）。愿我迅速斷除貪婪、嗔恨、愚癡。愿我常能聽聞佛法僧三寶。愿我勤奮修習戒、定、慧。愿我恒常跟隨諸佛學習。愿我不退失菩提心（putixin，覺悟之心）。愿我迅速見到阿彌陀佛（Amituofo，佛教中的佛）。愿我決定往生安養凈土（Anyang Jingtu，阿彌陀佛的凈土）。愿我分身遍佈塵剎（chencha，無數世界）。愿我廣泛度化一切眾生。』元符二年（Yuanfu，年號）春天，在杭州的祥符寺（Xiangfu Temple，寺名）示現疾病，不久便奮起身子靠著幾案面向西方，誦讀《阿彌陀經（Amituo Jing，佛教經典名稱）》，一卷讀完就去世了（出自《樂邦文類（Lebang Wenlei，佛教典籍名稱）》和《佛祖統紀（Fozu Tongji，佛教史書名稱）》）。

宗本（Zong Ben，人名）

宗本，字無喆（Wuzhe，字），俗姓管，是常州無錫（Changzhou Wuxi，地名）人。出家后，參訪天衣懷禪師（Tianyi Huai Chanshi，人名），唸佛後有所領悟。後來居住在杭州凈慈寺（Hangzhou Jingci Temple，寺名）。那年大旱，湖泊和水井都乾涸了，寺廟西邊忽然涌出甘甜的泉水，還得到一條金色的鰻魚。於是開鑿成水井，寺廟一千多僧人，都靠這井取水飲用。張氏（Zhang Shi，姓氏）有個女兒死了，母親夢見女兒變成蛇。醒來后，在棺材下發現一條蛇。於是帶著蛇去請宗本說法。不久，有一隻黑色的蟬飛到棺材上，而蛇卻不見了。母親祈禱說：『如果這是我的女兒，就請進入籠子里，我將再次帶到凈慈寺。』結果如她所愿。宗本再次為蛇說法。當晚，女兒託夢說：『兩種報應都已經解脫了。』母親因此詢問生死輪迴，是否真實存在，如何才能免除。女兒說：『六道四生（liudao sisheng，佛教輪迴的六個道和四種生），就像井上的轆轤，沒有一個人可以免除。只有修習出世法（chushifa，超越世俗的佛法），才能得到解脫。何不問問凈慈寺的法主呢？』他所顯現的神異事蹟大概就是這樣。宗本奉皇帝的詔令進入東京慧林寺（Dongjing Huilin Temple，寺名），皇帝召見后非常滿意，賜號圓照禪師（Yuanzhao Chanshi，稱號）。他平時秘密地修習凈土法門（Jingtu Famen，佛教宗派）。當時雷峰才法師（Leifeng Cai Fashi，人名）神遊凈土，見到一座非常華麗的宮殿，人

【English Translation】 English version Ze Ying (擇瑛): His surname was Yu. He was from Tongjiang, Yanzhou. He became a monk at Shouning Temple in Hangzhou. During the Xining period, he consulted with Dharma Master Shenwu and deeply understood the principles of 'zhiguan' (止觀, calming and insight meditation). He diligently studied 'Buermen Jinpi' (不二門金錍, a Buddhist text) for several months without懈怠. The Lu family of Danghu built a monastery to welcome Ze Ying, and he extensively propagated the Dharma. After a long time, he traveled between Hangzhou, Xiuzhou, Suzhou, and Huzhou. He once wrote the 'Ten Vows for Rebirth in the Pure Land,' saying: 'May I forever be separated from the three evil realms (三惡道, hell, hungry ghosts, and animals). May I quickly cut off greed, hatred, and delusion. May I always hear the Buddha, Dharma, and Sangha. May I diligently cultivate morality, concentration, and wisdom. May I constantly learn from all Buddhas. May I never regress from the Bodhi mind (菩提心, the mind of enlightenment). May I quickly see Amitabha Buddha (阿彌陀佛). May I be certain of being born in the Land of Bliss (安養凈土, Amitabha's Pure Land). May I manifest countless bodies throughout the realms of dust. May I extensively liberate all sentient beings.' In the spring of the second year of Yuanfu, he manifested illness at Xiangfu Temple in Hangzhou. Soon after, he straightened his body, leaned on a table facing west, and recited the Amitabha Sutra (阿彌陀經). He passed away at the end of the sutra (from 'Lebang Wenlei' and 'Fozu Tongji').

Zong Ben (宗本)

Zong Ben, styled Wuzhe, his surname was Guan, was from Wuxi, Changzhou. After becoming a monk, he consulted with Chan Master Tianyi Huai and had an awakening through mindfulness of the Buddha. Later, he resided at Jingci Temple in Hangzhou. In a year of great drought, the lakes and wells were all dry. Suddenly, a sweet spring emerged from the western corner of the temple, and a golden eel was found. It was dug into a well, and the temple's more than a thousand monks relied on it for drinking water. A Zhang family had a daughter who died, and the mother dreamed that her daughter had become a snake. Upon waking, she found a snake under the coffin. She took it to Zong Ben to request a Dharma talk. Soon, a black cicada flew onto the coffin, and the snake disappeared. The mother prayed, 'If this is my daughter, please enter the cage, and I will bring you to Jingci Temple again.' It happened as she wished. Zong Ben again gave a Dharma talk for the snake. That night, the daughter appeared in a dream, saying, 'The two retributions have been resolved.' The mother then asked about the cycle of birth and death, whether it truly exists, and how to be freed from it. The daughter said, 'The six realms and four births (六道四生, the six realms of samsara and the four modes of birth) are like a pulley on a well; no one can escape. Only by cultivating the Dharma of transcending the world (出世法, the Dharma that goes beyond the mundane) can one be liberated. Why not ask the Dharma master of Jingci Temple?' His manifestations of spiritual phenomena were like this. Zong Ben received an imperial decree to enter Huilin Temple in Dongjing. The emperor summoned him and was very pleased, bestowing upon him the title Chan Master Yuanzhao (圓照禪師). He secretly cultivated the Pure Land practice (凈土法門, Pure Land Buddhism) in ordinary times. At that time, Dharma Master Leifeng Cai traveled to the Pure Land in spirit and saw a particularly magnificent palace, and people

曰。以待凈慈本禪師耳。又資福曦公至慧林。禮足施金而去。人詰其故。曰。吾定中見金蓮華。人言以俟慧林本公。其他蓮華無數。云以待受度者。或有萎者。云是退墮人也。晚居蘇州靈巖寺。元符間。將示寂。沐浴而臥。弟子環擁請偈。本熟視曰。癡子。我尋常尚懶作偈。今日作甚麼偈。尋常要臥便臥。今日亦何須特地坐也。乃索筆書後事付守榮。擲筆而逝。若熟睡者然(佛祖統紀蘇州府志)。

有嚴

有嚴。姓胡。臺州臨海人。六歲依靈鷲從師。十四受具。往東山學于神照。契一心三觀之旨。修法華三昧。旋主赤城寺。紹聖中。隱故山東峰。廬于樝木之旁。因自號樝庵。嚴護戒律。一缽之餘。不畜分寸。所修三昧。每現瑞應。專事凈業。其所論述。多激勸往生。或問生欲天者。十善為因。生色天者。禪定為因。生凈土者。必須修無生妙觀。乃可得耳。今之學者。都懵教旨。謂生天難而生凈土易。又孰信乎。答曰。法無難易。難易在人。難者疑情。咫尺萬里。易者信心。萬里咫尺。所云修無生妙觀得生者。此乃上品往生之一門耳。然不可辟一門而塞多門。安樂集云。生凈土者有二種。一有相心。謂著相欣樂。二無相心。謂理觀相應。若今之世。中下鈍根。愚迷障重。待理觀相應方生者。或少矣。原夫佛

【現代漢語翻譯】現代漢語譯本：他說：『這是留給凈慈本禪師的。』又有資福曦公來到慧林寺，禮拜后供奉金錢就離開了。有人問他原因，他說：『我在禪定中看見金蓮花，人們說這是爲了等待慧林本公。其他的蓮花無數，說是爲了等待接受教化的人。有的蓮花枯萎了，說是退步墮落的人。』後來他住在蘇州靈巖寺。元符年間，將要圓寂時，沐浴后躺下。弟子們圍著他請求遺偈。本禪師仔細看著他們說：『癡呆的傢伙。我平時都懶得作偈，今天作什麼偈？平時要躺下就躺下，今天又何必特意坐著呢？』於是拿筆寫下後事交給守榮，扔掉筆就去世了，就像熟睡一樣（出自《佛祖統紀》《蘇州府志》）。

有嚴（You Yan）：有嚴，姓胡，是臺州臨海人。六歲時依從靈鷲寺的師父出家，十四歲受具足戒。前往東山向神照禪師學習，領悟了一心三觀的宗旨，修習《法華三昧》。之後主持赤城寺。紹聖年間，隱居在故山東峰，住在樝木旁邊，因此自號樝庵（Zha An）。有嚴嚴守戒律，除了一個缽之外，不儲存任何東西。他所修習的三昧，經常顯現瑞相。他專心致力於凈土法門，他的論述大多是激勵勸導往生凈土。有人問：『想要往生欲界天，以十善為因；想要往生色界天，以禪定為因；想要往生凈土，必須修習無生妙觀，才可以得到。現在的學佛之人，都搞不清楚教義，認為往生天界難而往生凈土容易，又有誰相信呢？』有嚴回答說：『佛法沒有難易之分，難易在於人。認為難的人，是因為有疑慮，即使近在咫尺也感覺有萬里之遙；認為容易的人，是因為有信心，即使遠在萬里也感覺近在咫尺。』所說的修習無生妙觀才能往生，這只是上品往生的一種途徑罷了。然而，不可只開一扇門而堵塞其他門。《安樂集》中說，往生凈土有兩種心：一種是有相心，就是執著于外相而欣喜快樂；一種是無相心，就是與理觀相應。如果當今時代，中下根器、愚昧無知、業障深重的人，要等到與理觀相應才能往生，恐怕很少有人能做到。原本佛

【English Translation】 English version: He said, 'This is reserved for Chan Master Ben of Jingci.' Furthermore, Xi Gong of Zifu Temple went to Huilin Temple, paid respects, offered gold, and left. When asked the reason, he said, 'In meditation, I saw a golden lotus flower. People say it awaits Abbot Ben of Huilin Temple. There are countless other lotus flowers, said to await those who will be initiated. Some lotus flowers wither, said to represent those who have regressed.' Later, he resided at Lingyan Temple in Suzhou. During the Yuanfu era, as he was about to pass away, he bathed and lay down. His disciples surrounded him, requesting a death verse. Ben looked at them intently and said, 'Foolish children. I am usually too lazy to compose verses. Why would I compose one today? Usually, I lie down when I want to lie down. Why should I specially sit today?' Then he took a brush, wrote down his final affairs, and entrusted them to Shou Rong. He threw down the brush and passed away, as if in deep sleep (from 'Comprehensive Records of Buddhist Patriarchs' and 'Suzhou Prefecture Records').

You Yan: You Yan, whose surname was Hu, was a native of Linhai in Taizhou. At the age of six, he became a disciple of a master at Lingjiu Temple. At fourteen, he received full ordination. He went to Dongshan to study under Zen Master Shenzhao, comprehending the essence of the 'One Mind, Three Contemplations' and practicing the 'Lotus Samadhi'. Later, he presided over Chicheng Temple. During the Shaosheng era, he went into seclusion on the east peak of the old mountain, living beside a Zha tree, hence the name Zha'an (Zha Hermitage). You Yan strictly observed the precepts, possessing nothing beyond a single alms bowl. The samadhi he practiced often manifested auspicious signs. He devoted himself to the Pure Land practice, and his discourses mostly encouraged rebirth in the Pure Land. Someone asked, 'To be reborn in the Desire Realm heavens, the Ten Virtuous Acts are the cause; to be reborn in the Form Realm heavens, meditation is the cause; to be reborn in the Pure Land, one must cultivate the 'Wonderful Contemplation of No-Birth' to attain it. Today's Buddhist practitioners are confused about the teachings, thinking that rebirth in the heavens is difficult while rebirth in the Pure Land is easy. Who would believe this?' You Yan replied, 'The Dharma has no difficulty or ease; difficulty or ease lies in the person. For those who find it difficult, it is because of doubt; even though it is close, it feels like ten thousand miles away. For those who find it easy, it is because of faith; even though it is ten thousand miles away, it feels close. The saying that one must cultivate the 'Wonderful Contemplation of No-Birth' to be reborn is only one path to superior rebirth. However, one should not open only one door and block other doors. The 'Anle Ji' (Collection on the Land of Peace and Bliss) says that there are two kinds of minds for rebirth in the Pure Land: one is the mind with form, which is attachment to forms and joyful delight; the other is the mind without form, which is in accordance with the contemplation of principle. If in this age, people of inferior and middling capacity, ignorant and with heavy karmic obstacles, must wait until they are in accordance with the contemplation of principle to be reborn, perhaps few will be able to achieve it. Originally, the Buddha

慈接物。方便多門。有定散之善焉。有佛法之力焉。有事福而假願力迴向焉。有垂終劇怖而賴求救焉。如是等類。百千萬數。但藉其一。必得往生。定善者修心妙觀。首楞嚴定是也。散善者。如無量壽經十唸唸佛。亦得往生。是也。佛力者。緣阿彌陀佛大悲願力。攝取唸佛眾生。眾生承佛願力。即得往生。如劣夫從轉輪王。一日一夜。周行四天下。非其自力。輪王之力也。法力者。如佛告蓮華明王菩薩。令誦灌頂神咒。加持沙土。散亡者尸。或亡者墓。彼之亡者。或墮地獄餓鬼畜生中。承是真言。生極樂國。是也。事福假迴向者。慈心不殺。具諸戒善。受持秘咒。讀誦大乘。種種福善。迴向莊嚴。成凈土因。得生極樂。是也。垂終求救者。臨命終時。火車相現。稱佛力故。猛火化為清涼風。如僧雄俊及張鍾馗。一稱佛號。俱生凈土。是也。是故。經云諸小行菩薩及修小功德者。不可稱計。皆當往生。佛曰易往。子曰難生。乍可順教而談易往。開人解脫之門。不須執迷而說難生。塞彼菩提之路。建中靖國元年孟夏。一日天神降空中謂曰。師凈業成矣。又夢池中大蓮華。天樂圍繞。乃作自餞詩示眾。后七日跏趺而化(佛祖統紀樂邦文類)。

妙生

妙生。會稽人。習律學。勤修凈土之業。與大通本禪師。居潮

【現代漢語翻譯】現代漢語譯本慈悲接引眾生，方便法門多種多樣。有修習禪觀的定善，有行持善事的散善。有依靠佛法的力量，有憑藉事相上的福德並假借願力迴向。有臨終時極度恐懼而依賴求救的。像這些等等，千千萬萬種。只要憑藉其中一種，必定能夠往生。定善是指修習微妙的觀想，例如首楞嚴定就是。散善是指，例如《無量壽經》中的十唸唸佛，也能得到往生，就是這個意思。佛力是指，憑藉阿彌陀佛（Amitabha）的大悲願力，攝取唸佛的眾生，眾生承蒙佛的願力，就能往生。就像一個弱者跟隨轉輪聖王，一日一夜就能周遊四天下，這不是他自己的力量，而是轉輪聖王的力量啊。法力是指，例如佛告訴蓮華明王菩薩（Padmaraja），讓他誦持灌頂神咒，加持沙土，散在亡者的屍體上，或者亡者的墳墓上，那些亡者，或者墮在地獄、餓鬼、畜生道中，承蒙這個真言的力量，就能往生極樂世界，就是這個意思。事福假迴向是指，以慈悲心不殺生，具足各種戒律善行，受持秘密咒語，讀誦大乘經典，種種福德善行，迴向莊嚴，成就凈土的因，就能往生極樂世界，就是這個意思。臨終求救是指，臨命終時，出現火車的景象，稱念佛的力量，猛烈的火焰化為清涼的風，就像僧人雄俊和張鍾馗，一聲稱念佛號，都往生凈土，就是這個意思。所以，《經》中說，諸小行菩薩以及修習小功德的人，不可計數，都應當往生。佛說容易往生，你說難以往生，暫且可以順從佛的教導而談論容易往生，開啟人們解脫之門。不需要執迷不悟而說難以往生，堵塞那通往菩提之路。建中靖國元年孟夏，有一天，天神降臨在空中說，『法師的凈業已經成就了。』又夢見池中盛開巨大的蓮花，天樂圍繞。於是作自餞詩示眾，后七日跏趺坐化（出自《佛祖統紀·樂邦文類》）。妙生妙生，會稽人。學習律宗，勤奮修習凈土法門，與大通本禪師，居住在潮州。

【English Translation】 English version Compassionately receiving beings, expedient methods are many. There are the good of meditative concentration (定善, ding shan), and the good of dispersed practices (散善, san shan). There is reliance on the power of the Buddha's Dharma, and there is the accumulation of merit through actions, coupled with the dedication of that merit through vows. There are those who, in the throes of terminal fear, rely on seeking rescue. Such categories are countless, numbering in the hundreds of millions. By relying on just one of these, one will surely attain rebirth [in the Pure Land]. Meditative concentration refers to the wondrous contemplation of the mind, such as the Shurangama Samadhi (首楞嚴定, shou leng yan ding). Dispersed practices refer to, for example, the ten recitations of Buddha's name in the Infinite Life Sutra, which also leads to rebirth. This is the meaning. The Buddha's power refers to relying on the great compassionate vows of Amitabha Buddha (阿彌陀佛, A-mi-tuo-fo), who gathers in sentient beings who recite the Buddha's name. Sentient beings, receiving the Buddha's vow power, immediately attain rebirth. It is like a weak man following a Chakravartin King (轉輪王, zhuan lun wang), who can travel the four continents in a single day and night. This is not his own power, but the power of the Chakravartin King. The Dharma power refers to, for example, the Buddha telling the Bodhisattva Padmaraja (蓮華明王菩薩, Lian-hua-ming-wang-pu-sa) to recite the Crown-Anointing Dharani (灌頂神咒, guan ding shen zhou), empowering sand and scattering it on the corpse of the deceased, or on the grave of the deceased. Those deceased, whether fallen into hell, the realm of hungry ghosts, or the animal realm, by receiving the power of this true mantra, will be reborn in the Land of Ultimate Bliss. This is the meaning. Accumulating merit through actions and dedicating it refers to, with a compassionate heart, not killing, fully observing all precepts and good deeds, upholding secret mantras, reciting the Great Vehicle scriptures, all kinds of meritorious and virtuous deeds, dedicating them to adorn and complete the cause for the Pure Land, thus attaining rebirth in the Land of Ultimate Bliss. This is the meaning. Seeking rescue at the end of life refers to, at the moment of death, the appearance of a fiery chariot. By reciting the Buddha's name, the fierce flames transform into a cool breeze, like the monks Xiong Jun and Zhang Zhongkui, who, with a single recitation of the Buddha's name, were both reborn in the Pure Land. This is the meaning. Therefore, the Sutra says that the Bodhisattvas who practice minor deeds and those who cultivate small merits are countless, and all shall be reborn. The Buddha said it is easy to be reborn, you say it is difficult to be reborn. We can temporarily follow the Buddha's teachings and speak of easy rebirth, opening the door of liberation for people. There is no need to stubbornly insist on difficult rebirth, blocking the path to Bodhi. In the first year of the Jianzhong Jingguo era, in the first month of summer, a heavenly being descended from the sky and said, 'The Dharma Master's pure karma has been accomplished.' He also dreamed of a huge lotus flower blooming in a pond, surrounded by heavenly music. Thereupon, he composed a farewell poem to show the assembly, and seven days later, he sat in full lotus posture and passed away (from 'Buddhist Records Compiled in the Reigning Dynasty, Categories of Texts on the Land of Bliss'). Miao Sheng Miao Sheng, a native of Kuaiji, studied the Vinaya school, diligently cultivated the Pure Land practice, and resided in Chaozhou with Chan Master Datong Ben.

山象塢。共明此道。一夕會門人諷彌陀經。就榻端坐。焚香合掌。嗒然而化(佛祖統紀)。

曇異

曇異。姓杜。餘姚人。皇祐間得度。習教觀于天竺明智。后入雷峰廣慈之室。孜孜叩擊。二十年無倦志。學成歸里。敷講故山。專勤凈業。誦法華至五千部。普賢彌陀各萬卷。崇寧元年秋。示疾。集眾告曰。吾生凈土時至。當乘金臺。隨佛西邁。即澡身端坐。結印而逝。火余。舌根舍利。如貫珠然(佛祖統紀)。

善本

善本。姓董。開封人。母無子。禱佛乃生。及長。試華嚴經得度。為圓照本師弟子。時號大小本。奉詔住上都法雲寺。賜號大通。后歸杭州象塢寺。杜門卻掃。專修凈業。有僧定中見方丈彌陀佛示金色身。大觀三年十二月甲子。屈三指。告門人曰。止有三日在。至期。趺坐面西而化(佛祖通載佛祖統紀)。

宗坦

宗坦。姓申。潞州黎城人。年十六。落髮受具。少通義學。長而遍訪名師。垂五十年。名播講林。晚於唐鄧汝潁之間。講凈土觀經。勸人唸佛。求生安養。聽者如雲。皆稟凈業。後於唐州青臺鎮。誓求安養。持名作觀。未嘗暫忘。政和四年四月二十七日。夢中見阿彌陀佛告曰。汝說法止六日。當生凈土。覺而白眾。次日講唱不輟。至五月四日後夜。自知時

【現代漢語翻譯】現代漢語譯本山象塢（地名）。共同闡明佛道。一天晚上，他召集門人背誦《彌陀經》。然後在床邊端坐，焚香合掌，安詳地圓寂了。（出自《佛祖統紀》）曇異曇異，俗姓杜，是餘姚人。在皇祐年間出家，在天竺明智處學習教觀。後來進入雷峰廣慈的住所，勤奮地鉆研佛法，二十年沒有懈怠。學成后回到家鄉，在故鄉敷講佛法，專心致力於凈土法門。誦讀《法華經》達到五千部，《普賢行愿品》和《彌陀經》各一萬卷。崇寧元年秋天，他示現疾病，召集眾人告別說：『我往生凈土的時間到了，將乘坐金蓮臺，跟隨佛陀往生西方極樂世界。』說完就沐浴身體，端正坐好，結跏趺坐，結禪定印而逝世。火化后，舌根化為舍利，像用繩子串起來的珠子一樣。（出自《佛祖統紀》）善本善本，俗姓董，是開封人。他的母親沒有兒子，祈禱佛后才生下他。長大后，通過了《華嚴經》的考試而出家。是圓照本師的弟子，當時人們稱他們為大小本。奉皇帝的詔令住在上都法雲寺，被賜予『大通』的稱號。後來回到杭州象塢寺，閉門謝客，專心修習凈土法門。有僧人在禪定中看見他的方丈室裡，阿彌陀佛示現金色身。大觀三年十二月甲子日，他彎曲三個手指，告訴門人說：『我只有三天的時間了。』到了期限，他跏趺而坐，面向西方圓寂。（出自《佛祖通載》《佛祖統紀》）宗坦宗坦，俗姓申，是潞州黎城人。十六歲時剃度出家，受具足戒。年輕時就通達義學，長大后遍訪名師，歷時五十年。他的名聲傳遍了講經的場所。晚年在唐州、鄧州、汝州、潁州一帶，講解《凈土觀經》，勸人唸佛，求生西方極樂世界。聽眾如雲，都接受了他的凈土法門。後來在唐州青臺鎮，發誓求生西方極樂世界，持唸佛名，觀想極樂凈土，未曾片刻忘記。政和四年四月二十七日，夢中見到阿彌陀佛告訴他說：『你說法還有六天，將往生凈土。』醒來后告訴了大家。第二天繼續講經說法，沒有停止。到五月四日後半夜，他自己知道時間到了。

【English Translation】 English version Shan Xiang Wu (place name). Together, they elucidated the Buddhist path. One evening, he gathered his disciples to recite the Amitabha Sutra. Then, he sat upright by the bed, burned incense, and joined his palms together. He passed away peacefully. (From 'Comprehensive Records of Buddhas and Patriarchs') Tan Yi Tan Yi, with the surname Du, was a native of Yuyao. During the Huangyou period, he became a monk and studied the teachings and contemplations under Mingzhi at Tianzhu. Later, he entered the residence of Guangci at Leifeng, diligently studying the Dharma without weariness for twenty years. After completing his studies, he returned to his hometown, where he lectured on the Dharma and devoted himself to the Pure Land practice. He recited the Lotus Sutra five thousand times, and the Universal Worthy Bodhisattva's Practices and Vows Sutra and the Amitabha Sutra ten thousand times each. In the autumn of the first year of Chongning, he manifested illness and gathered the assembly to bid farewell, saying, 'The time for my rebirth in the Pure Land has arrived. I shall ride a golden lotus platform and follow the Buddha to the Western Pure Land.' After speaking, he bathed his body, sat upright, assumed the lotus position, and passed away in meditation. After cremation, his tongue transformed into a sharira, like beads strung together on a string. (From 'Comprehensive Records of Buddhas and Patriarchs') Shan Ben Shan Ben, with the surname Dong, was a native of Kaifeng. His mother had no son and gave birth to him after praying to the Buddha. When he grew up, he passed the examination on the Avatamsaka Sutra and became a monk. He was a disciple of Master Yuanzhao, and people called them the Big and Small Ben. He was ordered by the emperor to reside at Fayun Temple in Shangdu and was given the title 'Datong'. Later, he returned to Xiangwu Temple in Hangzhou, closed his doors to guests, and devoted himself to the Pure Land practice. A monk saw in meditation that Amitabha Buddha manifested a golden body in his abbot's room. On the Jiazi day of the twelfth month of the third year of Daguan, he bent three fingers and told his disciples, 'I have only three days left.' When the time came, he sat in the lotus position, facing west, and passed away. (From 'General Records of Buddhas' and 'Comprehensive Records of Buddhas and Patriarchs') Zong Tan Zong Tan, with the surname Shen, was a native of Licheng in Luzhou. At the age of sixteen, he shaved his head and received the full precepts. He was well-versed in the study of doctrines from a young age, and when he grew up, he visited famous teachers everywhere for fifty years. His reputation spread throughout the lecturing circles. In his later years, he lectured on the Contemplation Sutra of the Pure Land in the areas of Tangzhou, Dengzhou, Ruzhou, and Yingzhou, encouraging people to recite the Buddha's name and seek rebirth in the Western Pure Land. The listeners were like clouds, and they all accepted his Pure Land teachings. Later, in Qingtai Town in Tangzhou, he vowed to seek rebirth in the Western Pure Land, holding the Buddha's name and contemplating the Pure Land, never forgetting for a moment. On the twenty-seventh day of the fourth month of the fourth year of Zhenghe, he saw Amitabha Buddha in a dream, who told him, 'You have six days left to preach the Dharma, and then you will be reborn in the Pure Land.' He woke up and told everyone. The next day, he continued to lecture and preach without stopping. On the fourth day of the fifth month, in the latter half of the night, he knew that his time had come.

至。鳴鐘集眾。告曰。因緣聚散。固當有時。凈土勝緣。豈宜錯過。愿眾唸佛。助我往生。又日。享年七十六。四大分離處。凈土禮彌陀。永超三界苦。言已坐脫。滿室雷鳴。白雲覆地。從西而來。三日方歇(蓮宗寶鑑)。

中立

中立。姓陳。明州鄞人。九歲。出家于甬東棲心寺。受諸經卷。過目不忘。治平中。試經得度。初依廣智學教觀。及神智繼主南湖。復依之。座下二百人。無出立右者。神智謝事。立繼其席。常以凈業誘人。命其徒介然創十六觀堂。以延凈業之士。已而謝去。未幾。重興寶云寺。又退居白雲庵。日宣止觀法門。著述頗眾。應眾請重主南湖。升座說法。開牖無盡。前後誦凈名光明數十過。誦法華逾萬部。為人祈禳輒驗。政和五年四月辛亥夕。忽謂門人法維曰。聞異香否。即集眾含笑言曰。吾往生期至。面西坐逝(佛祖統紀)。

元照

元照。字湛然。姓唐。餘杭人。初依東藏慧鑒律師。專學毗尼。后從神悟謙師。講天臺教觀。謙勖以究明法華為本務。復從廣慈才法師受菩薩戒。戒光發見。乃博究南山一宗。杖錫持缽。乞食於市。晚主靈芝三十年。傳戒度僧及六十會。篤意凈業。每曰。生宏律范。死歸安養。平生所得。唯二法門。嘗集凈業禮懺儀。自為序曰。元照自下

【現代漢語翻譯】現代漢語譯本：到達后，他鳴鐘召集大眾，告知說：『因緣聚散，本來就有一定的時候。往生凈土的殊勝因緣，豈能輕易錯過。愿大家唸佛，幫助我往生。』他又說：『我享年七十六歲，四大分離之時，將在凈土禮拜阿彌陀佛（Amitabha）。永遠超越三界之苦。』說完就坐化了。當時滿屋雷鳴，白雲從西方覆蓋而來，三天後才消散。（出自《蓮宗寶鑑》）中立（Zhongli）中立，姓陳，是明州鄞縣人。九歲時，在甬東棲心寺出家。他學習各種經卷，過目不忘。治平年間，通過考試獲得度牒。起初跟隨廣智學習天臺宗的教觀，後來神智繼任南湖寺住持，他又跟隨神智學習，座下二百人，沒有人能超過中立。神智卸任后，中立繼任住持。他經常用凈土法門引導他人，命他的弟子介然建立十六觀堂，用來接引修習凈土法門的人士。不久之後，他辭去住持之位。沒過多久，又重新興建寶云寺，之後退居白雲庵，每日宣講止觀法門。他的著作很多。應大眾的請求，再次擔任南湖寺住持，升座說法，開啟了無盡的智慧。前後誦讀《維摩詰經》（Vimalakirti Sutra）和《金光明經》（Suvarnaprabhasa Sutra）數十遍，誦讀《法華經》（Lotus Sutra）超過一萬部。為人祈福消災非常靈驗。政和五年四月辛亥日的晚上，他忽然對門人法維說：『你聞到異香了嗎？』隨即召集大眾，含笑說道：『我往生的時間到了。』然後面向西方坐著去世了。（出自《佛祖統紀》）元照（Yuanzhao）元照，字湛然，姓唐，是餘杭人。起初跟隨東藏慧鑒律師，專門學習毗尼（Vinaya，戒律）。後來跟隨神悟謙師，講習天臺宗的教觀。謙師勉勵他以深入研究《法華經》（Lotus Sutra）為根本任務。他又跟隨廣慈才法師受菩薩戒，戒光顯現。於是廣泛研究南山律宗。他拄著錫杖，拿著缽，在街市上乞食。晚年主持靈芝寺三十年，傳戒度僧共六十次。他一心修習凈土法門，常說：『活著的時候弘揚律宗，死後歸往安養凈土。平生所得，唯有這兩個法門。』他曾經編輯《凈業禮懺儀》，並親自作序說：『元照自知下劣……』

【English Translation】 English version: Upon arrival, he rang the bell to gather the assembly and announced: 'The gathering and dispersal of causes and conditions are bound to have their time. The supreme opportunity of being reborn in the Pure Land should not be missed. May everyone recite the Buddha's name to help me be reborn.' He also said: 'I have lived for seventy-six years. When the four elements separate, I will worship Amitabha (Amitabha) in the Pure Land, forever transcending the suffering of the Three Realms.' After speaking, he passed away while seated. At that time, the room was filled with thunder, and white clouds covered the ground from the west, not dissipating for three days. (From 'The Precious Mirror of the Lotus School') Zhongli Zhongli, whose surname was Chen, was a native of Yin County in Mingzhou. At the age of nine, he became a monk at Qixinsi Temple in Yongdong. He studied various scriptures and had a photographic memory. During the Zhiping era, he passed the examination and obtained ordination. Initially, he followed Guangzhi to study the teachings and contemplations of the Tiantai school. Later, when Shenzhi succeeded as the abbot of Nanhu Temple, he followed Shenzhi again. Among the two hundred people under his tutelage, none surpassed Zhongli. After Shenzhi retired, Zhongli succeeded him as abbot. He often guided others with the Pure Land Dharma, instructing his disciple Jieran to establish the Sixteen Contemplation Hall to receive those who practiced the Pure Land Dharma. Soon after, he resigned from the position of abbot. Not long after, he rebuilt Baoyun Temple and then retired to Baiyun Hermitage, where he lectured on the Samatha-Vipassana (calm and insight) Dharma daily. He wrote many works. At the request of the assembly, he once again served as the abbot of Nanhu Temple, ascended the seat to preach the Dharma, and opened up endless wisdom. He recited the Vimalakirti Sutra (Vimalakirti Sutra) and the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra) dozens of times, and recited the Lotus Sutra (Lotus Sutra) over ten thousand times. He was very effective in praying for blessings and dispelling disasters for people. On the evening of the Xin Hai day of the fourth month of the fifth year of Zhenghe, he suddenly said to his disciple Fawi: 'Do you smell a strange fragrance?' Immediately, he gathered the assembly, smiled, and said: 'The time for my rebirth has arrived.' Then he sat facing west and passed away. (From 'Comprehensive Records of the Buddhas and Patriarchs') Yuanzhao Yuanzhao, also known as Zhanran, whose surname was Tang, was a native of Yuhang. Initially, he followed the Vinaya (Vinaya, monastic discipline) master Huijian of Dongzang, specializing in the study of Vinaya. Later, he followed Master Shenwu Qian to study the teachings and contemplations of the Tiantai school. Master Qian encouraged him to take in-depth study of the Lotus Sutra (Lotus Sutra) as his fundamental task. He also received the Bodhisattva precepts from Dharma Master Guangci Cai, and the light of the precepts manifested. Thereupon, he extensively studied the Nanshan Vinaya school. He carried a staff and alms bowl, begging for food in the marketplace. In his later years, he presided over Lingzhi Temple for thirty years, transmitting the precepts and ordaining monks a total of sixty times. He was wholeheartedly devoted to the Pure Land Dharma, often saying: 'In life, I propagate the Vinaya; in death, I return to the Pure Land of Bliss. What I have attained in my life are only these two Dharmas.' He once compiled the 'Pure Land Ritual of Repentance' and personally wrote a preface, saying: 'Yuanzhao knows himself to be inferior...'

壇來。便知學律。但稟性庸薄。為行不肖。后遇天臺神悟法師。苦口提誨。始知改跡。深求祖教。博究佛乘。於是發大誓願。常生婆娑五濁惡世。作大導師。提誘群主。令入佛道。復見高僧傳慧市法師云。方土雖凈。非吾所愿。若使十二劫蓮華中受樂。何如三塗極苦處救眾生也。由是堅持所見。歷涉歲年。于凈土門。略無歸向。見修凈業。復生輕謗。后遭重病。色力痿羸。神識迷茫。莫知趣向。既而病差。頓覺前非。悲泣感傷。深自克責。志雖洪大。力未堪任。仍覽天臺十疑論。初心菩薩。未得無生忍。要須常不離佛。又引智度論云。具縛凡夫。有大悲心。愿生惡世。救苦眾生。無有是處。譬如嬰兒。不得離父母。又如弱羽。祇可傅枝。自是盡棄平生所學。專尋凈土教門。二十餘年。未嘗暫舍。研詳理教。披括古今。頓釋群疑。愈加深信。復見善導和尚專雜二修。若專修者。百即百生。若雜修者。萬千一二。心識散亂。觀行難成。一志專持四字名號。幾生逃逝。今始知歸。仍以所修。展轉化導。盡未來際。洪贊何窮。方便多門。以信得入。如大勢至。以唸佛心。獲悟圓通。入三摩地。復自思念。已前所造無量罪業。不信凈土。謗法毀人。業因既成。苦果必就。內懷慚恥。曉夕兢惶。於是躬對聖前。吐露肝膽。五體投地

。苦到懺悔。仍發大愿。普攝眾生。同修唸佛。盡生凈土。欲常修習。須立軌儀。故集諸文。布成此法。從始至末。第列十門。並準聖言。咸遵古式。事從簡要。法在精專。后賢披覽。知我志焉。又撰十六觀經小彌陀義疏。其外著述累數百卷。政和六年秋。命弟子諷觀經及普賢行愿品。趺坐而化。西湖漁人。皆聞空中天樂聲(樂邦文類佛祖統紀西湖高僧傳事略)。

法宗

法宗。姓顏。錢塘人。十歲出家。依廣慈才法師。專研教觀。十九。從廣慧初法師。服勤十年。后歸侍廣慈。依止觀修大悲三昧。綿歷九載。凡有禱祈。悉獲靈應。嘗與天竺光明懺期。至五日。禪觀中。忽見慈雲法師。侍僧數十。宗作禮問曰。自昔同修者。皆得生凈土否。慈雲曰。元照已得往生。擇瑛尚欲宏經惡道。汝宜勤修以成本願。宗歸建凈土道場。刻西方三聖像。然五指供佛。每月集四十八人。同修凈業。名卿賢士。多預其會。政和七年春。微疾。夢彌陀聖眾。授手接引。后三日。沐浴易衣。盥口。寂然而逝(佛祖統紀)。

瞭然

瞭然。姓薛。臨海人。母患無子。禱于寺。夢僧授以蓮華。令食之。曰汝生子必出家。未幾生子。稍長。遂令出家。十六受具。從安國慧法師學教觀。慧解驟發。夢泛海。見觀世音。坐山上

【現代漢語翻譯】現代漢語譯本苦到懺悔，仍然發下大愿，普遍攝受眾生，一同修習唸佛，全部往生凈土。想要經常修習，必須建立規範儀則。所以收集各種文章，編排成這個法門。從開始到結束，依次排列十個門類，都依據佛經聖言，全部遵循古代的模式。事情力求簡要，法門注重精專。後來的賢者閱讀瀏覽，就知道我的志向所在。又撰寫了《十六觀經小彌陀義疏》，此外的著作累計數百卷。政和六年秋天，命令弟子諷誦《觀經》及《普賢行愿品》，跏趺而坐而化去。西湖的漁人，都聽到空中傳來天樂的聲音（《樂邦文類》《佛祖統紀》《西湖高僧傳事略》）。

法宗（僧人名）

法宗，姓顏，是錢塘人。十歲出家，依止廣慈才法師，專門研究教觀。十九歲時，跟隨廣慧初法師，服侍勤勞十年。後來回到廣慈法師處，依照止觀修習大悲三昧，持續九年。凡是有祈禱，都獲得靈驗。曾經與天竺的光明懺期一同修行，到第五天，禪觀中，忽然看見慈雲法師，侍從僧人有數十人。法宗作禮問道：『從前一同修行的，都得以往生凈土嗎？』慈雲法師說：『元照已經往生，擇瑛還想在惡道弘揚佛經。你應該勤奮修習以成就本來的願望。』法宗回去后建立凈土道場，雕刻西方三聖像，燃點五指供佛，每月聚集四十八人，一同修習凈業。達官顯貴，很多參與這個集會。政和七年春天，稍微有些疾病，夢見彌陀聖眾，伸出手來接引。三天後，沐浴更衣，漱口，安詳地去世了（《佛祖統紀》）。

瞭然（僧人名）

瞭然，姓薛，是臨海人。他的母親患病沒有兒子，向寺廟祈禱，夢見僧人授予她蓮花，讓她吃下去，說：『你生的兒子必定會出家。』不久就生了兒子。稍微長大后，就讓他出家。十六歲受具足戒，跟隨安國慧法師學習教觀。理解能力迅速發展，夢見乘船出海，看見觀世音（Avalokitesvara）菩薩坐在山上。

【English Translation】 English version Suffering led to repentance, and he made great vows to universally gather sentient beings to cultivate mindfulness of the Buddha together, all to be reborn in the Pure Land. Desiring to constantly practice, it is necessary to establish norms and rituals. Therefore, he collected various texts and arranged them into this Dharma method. From beginning to end, ten categories are listed in order, all based on the words of the sages in the scriptures, and all following ancient models. Matters are kept simple and essential, and the Dharma focuses on being precise and specialized. Later sages who read and browse will know my aspirations. He also wrote a commentary called 'Small Amitabha Commentary on the Sixteen Contemplations Sutra'. In addition, his writings totaled hundreds of volumes. In the autumn of the sixth year of the Zhenghe era, he ordered his disciples to chant the 'Contemplation Sutra' and the 'Samantabhadra's Vows Sutra', and he passed away while sitting in the lotus position. The fishermen of West Lake all heard heavenly music in the air (from 'Collection of Texts on the Land of Bliss', 'Records of the Buddhist Patriarchs', and 'Biographies of Eminent Monks of West Lake').

Fa Zong (name of a monk)

Fa Zong, whose surname was Yan, was a native of Qiantang. He became a monk at the age of ten, relying on Dharma Master Guangci Cai, specializing in the study of teachings and contemplation. At the age of nineteen, he followed Dharma Master Guanghui Chu, serving diligently for ten years. Later, he returned to serve Guangci, practicing the Great Compassion Samadhi according to the Zhi Guan (Śamatha-Vipassanā) method, continuously for nine years. Whenever there were prayers, they were always answered. He once practiced the Bright Light Repentance with an Indian monk. On the fifth day, in meditation, he suddenly saw Dharma Master Ciyun, with dozens of attendant monks. Fa Zong bowed and asked: 'Have all those who practiced together in the past been reborn in the Pure Land?' Dharma Master Ciyun said: 'Yuanzhao has already been reborn, and Zexing still wants to propagate the scriptures in the evil realms. You should diligently cultivate to fulfill your original vows.' Fa Zong returned and established a Pure Land practice center, carved images of the Three Saints of the West, burned his fingers as an offering to the Buddha, and gathered forty-eight people each month to practice Pure Land karma together. Many high-ranking officials and virtuous scholars participated in this gathering. In the spring of the seventh year of the Zhenghe era, he had a slight illness and dreamed of the Amitabha (Amitābha) and the holy assembly, extending their hands to receive him. Three days later, he bathed, changed clothes, rinsed his mouth, and passed away peacefully (from 'Records of the Buddhist Patriarchs').

Liao Ran (name of a monk)

Liao Ran, whose surname was Xue, was a native of Linhai. His mother suffered from not having a son, and prayed at a temple, dreaming of a monk giving her a lotus flower, telling her to eat it, saying: 'The son you bear will surely become a monk.' Soon after, she gave birth to a son. When he grew a little older, she had him become a monk. At the age of sixteen, he received full ordination, and followed Dharma Master Anguo Hui to study teachings and contemplation. His understanding developed rapidly, and he dreamed of sailing on the sea, seeing Avalokitesvara (觀世音) Bodhisattva sitting on a mountain.

竹林間。因說百偈以贊。覺憶其半。自是頓發辯才。后住白蓮寺。講演天臺教觀。二十餘年。日唯一食。常坐達旦。一夕夢二龍戲空中。一化為神人。從空中下。于衣袖出簡示云。師七日當行。既寤。撾鼓集眾說法。垂囑後事。已而大書曰。因唸佛力。得生極樂。凡汝諸人。可不自勉。即沐浴更衣。與眾同聲誦阿彌陀經。至西方世界。倏然而化。眾聞天樂盈空。祥光燭天表。弟子與咸有空二人亦修凈業。皆唸佛坐脫(佛祖統紀明高僧傳)。

智仙

智仙。姓李。仙居人。幼不樂世俗。出家遊學至天竺。得三觀之旨于首座明義。還鄉依白蓮慧師聽講止觀。大有發明。竟嗣其席。常時繫念。唯在凈土。或曰。法華三昧。一土一切土。一身一切身。一佛一切佛。何不依止觀修法華三昧。而沾沾往生為。仙曰。荊溪云。分別功德品中。直觀此土。四土具足。故此佛身。即三佛身。此大眾。即一切眾。以惑未斷故。須修同居凈土。問者云。同居類多。何必極樂。仙曰。教說多故。宿緣厚故。令專住故。佛愿攝故。仙住白蓮寺講道十三年。西向禮念。未嘗少廢。覺微疾。別諸外護。還寺易床西向。設彌陀像。請觀堂行人誦彌陀經。卷未終而坐脫。比鄰能仁寺僧。皆聞唸佛聲沸天。仙樂盈耳。黎明乃知仙亡(佛祖統紀)

【現代漢語翻譯】現代漢語譯本：竹林間。因此說了百首偈頌來讚頌（佛法）。（智仙）覺察並記住了其中的一半。從此頓然生髮了辯才。後來住在白蓮寺，講演天臺宗的教觀（教義和觀行），二十多年。每天只吃一頓飯，常常坐禪到天亮。一天晚上夢見兩條龍在空中嬉戲，一條龍變化為神人，從空中下來，從衣袖中拿出書簡顯示說：『法師七日後應當往生。』醒來后，敲鼓召集眾人說法，囑託後事。之後大書寫道：『因爲念佛的力量，得以往生極樂世界。你們這些人，難道不應該自我勉勵嗎？』於是沐浴更衣，與眾人一同誦唸《阿彌陀經》，到『西方世界』時，忽然圓寂。眾人聽到天樂充滿天空，祥光照亮天際。弟子與咸有空二人都修習凈土法門，都通過唸佛坐化（《佛祖統紀明高僧傳》）。

智仙（人名）

智仙（人名），姓李，是仙居人。從小就不喜歡世俗之事，出家遊學到天竺（印度）。從首座明義那裡得到了三觀（空觀、假觀、中觀）的要旨。返回家鄉后，跟隨白蓮慧師聽講《止觀》（天臺宗的禪修方法），大有領悟，最終繼承了他的席位。常常心繫唸佛，只專注于凈土。有人問：『《法華三昧》（一種禪修方法）說，一土即一切土，一身即一切身，一佛即一切佛，為什麼不依據《止觀》修習《法華三昧》，而執著于往生呢？』智仙（人名）說：『荊溪（湛然）說，《分別功德品》中，直接觀照此土，四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）就都具足了。所以此佛身，即是三佛身（法身、報身、應身），此大眾，即是一切眾。因為迷惑尚未斷除，所以必須修習同居凈土。』提問者說：『同居凈土種類很多，為什麼一定要去極樂世界呢？』智仙（人名）說：『因為教義中多有說明，因為宿世的因緣深厚，爲了讓人專心安住，因為佛的願力攝受。』智仙（人名）住在白蓮寺講道十三年，面向西方禮拜唸佛，從未稍有懈怠。感覺稍微有些疾病，告別了各位護法，回到寺廟更換床鋪面向西方，設定阿彌陀佛像，請觀堂的僧人誦唸《彌陀經》，一卷經文還未唸完就坐化了。鄰近的能仁寺的僧人，都聽到唸佛的聲音響徹天空，美妙的音樂充滿耳邊。黎明時才知道智仙（人名）已經去世（《佛祖統紀》）。

【English Translation】 English version: In the bamboo grove, he spoke a hundred verses in praise (of the Dharma). (Zhi Xian) realized and remembered half of them. From then on, he suddenly developed eloquence. Later, he resided at White Lotus Temple, lecturing on the Tiantai teachings of doctrine and contemplation for over twenty years. He ate only one meal a day and often meditated until dawn. One night, he dreamed of two dragons playing in the sky, one of which transformed into a divine being. The divine being descended from the sky and took out a letter from his sleeve, saying, 'Master, you should depart in seven days.' Upon awakening, he beat the drum to gather the assembly and preached the Dharma, entrusting them with his affairs. Afterwards, he wrote in large characters: 'Because of the power of reciting the Buddha's name, I am able to be reborn in the Pure Land of Ultimate Bliss. All of you, should you not encourage yourselves?' Then, he bathed and changed his clothes, and together with the assembly, recited the Amitabha Sutra. When they reached 'Western World,' he suddenly passed away peacefully. The assembly heard heavenly music filling the sky and auspicious light illuminating the heavens. His disciples, Yu Xian and You Kong, also practiced the Pure Land method and both attained liberation through seated meditation while reciting the Buddha's name (Chronicles of the Buddhist Patriarchs - Biographies of Eminent Monks of the Ming Dynasty).

Zhi Xian (name of a person)

Zhi Xian (name of a person), whose surname was Li, was a native of Xianju. From a young age, he disliked worldly affairs. He left home to study and traveled to Tianzhu (India). He obtained the essence of the Threefold Contemplation (emptiness, provisional existence, and the middle way) from the chief monk Mingyi. After returning to his hometown, he followed Master Huishi of White Lotus Temple to listen to lectures on 'Stopping and Contemplation' (a Tiantai meditation method), gaining great insight, and eventually succeeded him. He constantly focused his mind on reciting the Buddha's name, solely concentrating on the Pure Land. Someone asked: 'The Samadhi of the Lotus Sutra (a meditation method) says that one land is all lands, one body is all bodies, one Buddha is all Buddhas. Why not practice the Samadhi of the Lotus Sutra according to 'Stopping and Contemplation,' and instead cling to rebirth?' Zhi Xian (name of a person) said: 'Jingxi (Zhanran) said that in the chapter 'Discriminating the Merit of Joyful Acceptance,' directly contemplating this land, the Four Lands (Land of Eternal Tranquility, Land of Actual Reward, Land of Expedient Residue, and Land of Common Dwelling of Saints and Ordinary Beings) are all complete. Therefore, this Buddha body is the Three Buddha Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and this assembly is all assemblies. Because delusion has not yet been eradicated, one must practice the Pure Land of Common Dwelling.' The questioner said: 'There are many types of Pure Lands of Common Dwelling, why must it be the Land of Ultimate Bliss?' Zhi Xian (name of a person) said: 'Because the teachings explain it in many ways, because the karmic connections from past lives are deep, in order to allow people to focus and dwell peacefully, and because the Buddha's vows embrace them.' Zhi Xian (name of a person) resided at White Lotus Temple, preaching the Dharma for thirteen years, facing west to bow and recite the Buddha's name, never slacking off even slightly. Feeling slightly ill, he bid farewell to the protectors, returned to the temple, changed his bed to face west, set up an Amitabha Buddha image, and asked the monks of Guantang to recite the Amitabha Sutra. Before the sutra was finished, he passed away peacefully in a seated position. The monks of the neighboring Nengren Temple all heard the sound of reciting the Buddha's name resounding through the sky, and beautiful music filling their ears. At dawn, they realized that Zhi Xian (name of a person) had passed away (Chronicles of the Buddhist Patriarchs).

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智深

智深。姓沈。嘉禾人。初依海月辯法師學教觀。既成。歸嘉禾崇福西寺。建光明期懺會。二十年如一日。行業上聞。賜號慈行。平居專志凈土。勸人稱佛號。從其教者。往往得顯驗。政和五年六日。示疾。客至。談論如常。客方出。已坐脫矣。人共見紫雲向西而沒。茶毗日。異香襲人。舍利無算(佛祖統紀)。

思照

思照。姓陽。錢塘人。十四歲。從凈住從雅聽法華方等於南屏。復往東掖參神悟。大有契入。刺血書法華經。一字一禮。如是十過。誦十六觀經五藏。彌陀經十藏。法華經一千部。禮華嚴梵網凈土七經等凡二百七十卷。專修唸佛三昧。筑小庵曰德云。刻三聖像。每夜四更即起唱佛。懈怠比邱。聞聲悚愧。又于月二十三日。率道俗繫念三聖。常及千眾。凡三十年。一日語其徒曰。夜夢佛金身丈六。此往生之兆也。乃日請七僧助念。至七日晚。涌身合掌。厲聲唱佛。趺坐結印而化。時宣和元年春也。阇維。牙齒明瑩。如玉石然(佛祖統紀)。

若愚

若愚。姓馬。海鹽人。學教於辯才凈法師。居龍井久之。後於湖之仙潭。營室接待僧眾。建無量壽佛閣。勸道俗念佛。來者嘗數百人。三十年中。預會諸賢。臨沒時。多有瑞應。或奏愚道行。賜號法鑒。

【現代漢語翻譯】現代漢語譯本智深（Zhì Shēn）：智深，俗姓沈，是嘉禾（Jiā Hé）人。起初跟隨海月辯法師（Hǎi Yuè Biàn Fǎ Shī）學習天臺教觀。學成后，回到嘉禾崇福西寺（Jiā Hé Chóng Fú Xī Sì），建立了光明期懺會（Guāng Míng Qī Chàn Huì），二十年如一日。他的修行事蹟傳到朝廷，被賜號慈行（Cí Xíng）。平時專心致志于凈土法門，勸人稱念佛號。聽從他教導的人，往往得到明顯的感應。政和五年六月，他示現疾病，有客人來訪，談論如常。客人剛離開，他就坐化了。人們共同看到紫色的雲彩向西方飄去。荼毗（chá pí，火葬）時，異香撲鼻，舍利（shè lì，佛教徒火葬後遺留的結晶體）無數（出自《佛祖統紀》）。思照（Sī Zhào）：思照，俗姓陽，是錢塘（Qián Táng）人。十四歲時，跟隨凈住從雅（Jìng Zhù Cóng Yǎ）在南屏（Nán Píng）聽講《法華經》。後來又到東掖（Dōng Yè）參訪神悟（Shén Wù），大有領悟。他刺血書寫法華經，一字一禮，這樣做了十遍。誦讀《十六觀經》五遍，《彌陀經》十遍，《法華經》一千部。禮拜《華嚴經》、《梵網經》、《凈土七經》等共二百七十卷。專修唸佛三昧（niàn fó sān mèi，通過唸佛達到的一種禪定狀態）。他建造了一座小庵，名為德云（Dé Yún），刻了三聖像（指阿彌陀佛、觀世音菩薩、大勢至菩薩）。每夜四更（凌晨兩點左右）就起來唱佛。懈怠的比丘，聽到他的聲音都感到慚愧。他又在每月二十三日，帶領道俗大眾繫念三聖，常常有上千人參加，持續了三十年。有一天，他對他的弟子說：『夜裡夢見佛的金身丈六（zhàng liù，一丈六尺，約合現在的四點八米），這是往生的預兆啊。』於是每天請七位僧人幫助唸佛。到第七天晚上，他合掌，大聲唱佛，跏趺而坐，結印而化。當時是宣和元年春天。荼毗后，牙齒明亮瑩潤，像玉石一樣（出自《佛祖統紀》）。若愚（Ruò Yú）：若愚，俗姓馬，是海鹽（Hǎi Yán）人。跟隨辯才凈法師（Biàn Cái Jìng Fǎ Shī）學習教義。在龍井（Lóng Jǐng）居住了很久。後來在湖州的仙潭（Xiān Tán），建造房屋接待僧眾，建立了無量壽佛閣（Wú Liàng Shòu Fó Gé），勸導道俗念佛。來的人常常有數百人。三十年中，預先知道法會的賢士，臨終時，多有吉祥的徵兆。有人上奏他的道行，朝廷賜號法鑒（Fǎ Jiàn）。

【English Translation】 English version Zhishen (智深, Zhì Shēn): Zhishen, with the surname Shen, was a native of Jiahe (嘉禾, Jiā Hé). Initially, he studied the Tiantai teachings and contemplation under Dharma Master Haiyue Bian (海月辯法師, Hǎi Yuè Biàn Fǎ Shī). After completing his studies, he returned to Chongfu West Temple in Jiahe (嘉禾崇福西寺, Jiā Hé Chóng Fú Xī Sì) and established the Brightness Period Repentance Assembly (光明期懺會, Guāng Míng Qī Chàn Huì), which he maintained for twenty years without fail. His virtuous conduct reached the ears of the court, and he was bestowed the title Cixing (慈行, Cí Xíng). He was usually dedicated to the Pure Land practice, encouraging people to recite the Buddha's name. Those who followed his teachings often experienced manifest responses. In the sixth month of the fifth year of the Zhenghe era, he showed signs of illness. When a guest arrived, he conversed as usual. As soon as the guest left, he passed away in a seated posture. People commonly saw purple clouds disappearing towards the west. During the cremation (荼毗, chá pí), a strange fragrance filled the air, and countless relics (舍利, shè lì) were found (from 'Records of the Buddhist Patriarchs'). Sizhao (思照, Sī Zhào): Sizhao, with the surname Yang, was a native of Qiantang (錢塘, Qián Táng). At the age of fourteen, he listened to the Dharma of the Lotus Sutra from Jingzhu Congya (凈住從雅, Jìng Zhù Cóng Yǎ) at Nanping (南屏, Nán Píng). Later, he visited Shenwu (神悟, Shén Wù) in Dongye (東掖, Dōng Yè) and had a profound realization. He wrote the Lotus Sutra in blood, making one prostration for each character, and did this ten times. He recited the Sixteen Contemplations Sutra five times, the Amitabha Sutra ten times, and the Lotus Sutra one thousand times. He bowed to the Avatamsaka Sutra, the Brahma Net Sutra, and the Seven Pure Land Sutras, totaling two hundred and seventy volumes. He specialized in the Samadhi (niàn fó sān mèi) of Buddha Recitation. He built a small hermitage called Deyun (德云, Dé Yún), and carved the images of the Three Saints (三聖像, Sān Shèng Xiàng: Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). Every night at the fourth watch (around 2 AM), he would rise and chant the Buddha's name. Lazy monks felt ashamed upon hearing his voice. Furthermore, on the twenty-third day of each month, he led the lay and monastic community in mindfulness of the Three Saints, often with thousands of participants, for thirty years. One day, he said to his disciples, 'Last night, I dreamed of the Buddha's golden body, one zhang and six chi (丈六, zhàng liù, approximately 4.8 meters), which is a sign of rebirth in the Pure Land.' Therefore, he invited seven monks to assist in reciting the Buddha's name every day. On the evening of the seventh day, he joined his palms together, loudly chanted the Buddha's name, sat in the lotus position, formed a mudra, and passed away. This was in the spring of the first year of the Xuanhe era. After cremation, his teeth were bright and translucent, like jade (from 'Records of the Buddhist Patriarchs'). Ruoyu (若愚, Ruò Yú): Ruoyu, with the surname Ma, was a native of Haiyan (海鹽, Hǎi Yán). He studied the teachings under Dharma Master Biancai Jing (辯才凈法師, Biàn Cái Jìng Fǎ Shī). He resided in Longjing (龍井, Lóng Jǐng) for a long time. Later, in Xiantan (仙潭, Xiān Tán) in Huzhou, he built houses to receive monks and established the Infinite Life Buddha Pavilion (無量壽佛閣, Wú Liàng Shòu Fó Gé), encouraging the lay and monastic community to recite the Buddha's name. Those who came often numbered in the hundreds. Over thirty years, many virtuous individuals who participated in the assembly had auspicious signs at the time of their death. Someone reported his virtuous conduct to the court, and he was bestowed the title Fajian (法鑒, Fǎ Jiàn).

釋則章與愚為友。同修凈行。章既歿。愚夢神人告曰。汝同學則章。得普賢行愿三昧。已生凈土。彼方待汝。愚乃沐浴更衣。命眾諷觀無量壽佛經。端坐默聽。誦畢。忽云凈土現前。吾其往矣。遽書偈而化。偈曰。本自無家可得歸。云邊有路許誰知。溪光搖落西山月。正是仙潭夢斷時。又曰。室裡千花羅網。夢中七寶蓮池。踏得西歸路穩。更無一點狐疑。時靖康元年九月也。年七十二。阇維。得舍利數百粒(佛祖統紀)。

仲閔

仲閔。衢州人。受業祥符寺。后依南文法師。以雄辯見稱。政和初。還鄉居浮石山。學者驟至。嘗言吾座下不五百眾。不講大部。故一生唯講光明觀音。順寂之日。集眾升堂。登師子座。方趺坐。忽見銀臺自西至。閔曰。吾平生解第一義。愿取金臺。今何不然。瞑目而化(佛祖統紀)。

介然

介然。明州鄞人。受業福泉山延壽寺。時明智立法師居南湖。從之學教觀。元豐初。專修凈業。三載期滿。謂同修者曰。唸佛三昧。往生要法也。乃然三指。誓建十六觀堂。中設西方三聖像。環以池蓮。工竣。復然三指以報佛恩。建炎四年正月七日。金兵至明州。寺眾盡散。然獨不去。兵至。訶之曰。不畏死邪。然曰。貧僧一生願力。建此觀堂。今老矣。不忍捨去以求生也。金

【現代漢語翻譯】現代漢語譯本釋則章和愚是朋友，一同修行清凈之行。釋則章去世后，愚夢見神人告訴他說：『你的同學釋則章，得到了普賢行愿三昧（Samantabhadra's practices and vows samadhi），已經往生凈土（Pure Land）。他在那裡等你。』愚於是沐浴更衣，命人誦讀《無量壽佛經》（Infinite Life Sutra），端坐默聽。誦經完畢，忽然看見凈土顯現在眼前，說：『我要去了。』隨即寫下偈語而逝。偈語說：『本來就沒有家可以回去，云邊有路又有誰知道？溪光搖曳，西山月落，正是在仙潭夢醒之時。』又說：『室內千花如羅網，夢中七寶化蓮池。踏上西歸之路穩穩當當，更沒有一點狐疑。』這時是靖康元年九月，年齡七十二歲。火化后，得到舍利（śarīra）數百粒。

仲閔

仲閔，衢州人。在祥符寺學習，後跟隨南文法師，以雄辯著稱。政和初年，回到家鄉居住在浮石山。前來求學的人驟然增多。仲閔曾說：『我的座下沒有五百人，不講大部頭的經典，所以一生只講《光明觀音》（radiant Guanyin）。』臨終之日，召集眾人升堂，登上師子座（lion throne），剛剛盤腿坐下，忽然看見銀臺從西方而來。仲閔說：『我平生理解第一義諦（the ultimate truth），愿取金臺（golden dais）。現在為什麼不是這樣？』閉上眼睛而逝。

介然

介然，明州鄞縣人。在福泉山延壽寺學習。當時明智立法師住在南湖，介然跟隨他學習教觀。元豐初年，專心修習凈土法門。三年期滿，告訴一同修習的人說：『唸佛三昧（Buddha-Recollection Samadhi），是往生的重要方法。』於是燃三指，發誓要建造十六觀堂。觀堂中間設定西方三聖像（the three saints of the Western Paradise），周圍環繞著蓮池。工程完畢，又燃三指來報答佛恩。建炎四年正月七日，金兵到達明州，寺廟中的僧眾都四散逃離，只有介然沒有離開。金兵到來，呵斥他說：『不怕死嗎？』介然說：『貧僧一生髮愿，建造這座觀堂。現在老了，不忍心捨棄它而求生。』

【English Translation】 English version Shi Zezhang and Yu were friends, practicing pure conduct together. After Zezhang passed away, Yu dreamed of a divine being who told him, 'Your fellow practitioner Shi Zezhang has attained the Samantabhadra's practices and vows samadhi and has already been reborn in the Pure Land. He is waiting for you there.' Yu then bathed and changed his clothes, ordered the recitation of the Infinite Life Sutra, and sat upright, listening attentively. After the recitation, he suddenly saw the Pure Land appear before him and said, 'I am going.' He then wrote a verse and passed away. The verse said, 'Originally, there is no home to return to; who knows the path by the clouds? The light of the stream flickers, the moon sets on the western mountain, precisely the time when the dream breaks in the Immortal Pool.' He also said, 'Inside the room, a thousand flowers are like a net; in the dream, a seven-jeweled lotus pond. Having stepped firmly on the path to the West, there is no more doubt.' This was in the ninth month of the first year of the Jingkang era, at the age of seventy-two. After cremation, hundreds of śarīra were obtained.

Zhong Min

Zhong Min was a native of Quzhou. He studied at Xiangfu Temple and later followed Dharma Master Nanwen, known for his eloquence. In the early years of the Zhenghe era, he returned to his hometown and resided on Mount Fushi. The number of scholars seeking instruction increased sharply. Zhong Min once said, 'I do not have five hundred disciples under my seat, and I do not lecture on large-scale scriptures, so I only lecture on the radiant Guanyin in my lifetime.' On the day of his peaceful passing, he gathered the assembly and ascended the hall, mounting the lion throne. Just as he sat in the lotus position, he suddenly saw a silver dais coming from the West. Zhong Min said, 'Throughout my life, I have understood the ultimate truth; I wish to take the golden dais. Why is it not so now?' He closed his eyes and passed away.

Jie Ran

Jie Ran was a native of Yin County, Mingzhou. He studied at Yanshou Temple on Mount Fuquan. At that time, Dharma Master Mingzhi Li resided in Nanhu, and Jie Ran followed him to study the teachings and contemplation. In the early years of the Yuanfeng era, he devoted himself to cultivating the Pure Land practice. After three years, he told his fellow practitioners, 'Buddha-Recollection Samadhi is an important method for rebirth.' He then burned three fingers, vowing to build sixteen contemplation halls. In the center of the halls, he placed the three saints of the Western Paradise, surrounded by lotus ponds. After the project was completed, he burned three more fingers to repay the Buddha's grace. On the seventh day of the first month of the fourth year of the Jianyan era, Jin soldiers arrived in Mingzhou, and the monks in the temple scattered, except for Jie Ran, who did not leave. The Jin soldiers arrived and scolded him, 'Are you not afraid of death?' Jie Ran said, 'This poor monk has vowed throughout his life to build this contemplation hall. Now that I am old, I cannot bear to abandon it to seek life.'

兵義之。謂曰。為我歸北地。當作觀堂。似此規制。遂強之行。後人以去日為之忌。尊之曰定慧尊者。立像于觀堂之側(佛統祖紀)。

凈土聖賢錄卷三卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷四

往生比邱第三之三

齊玉

齊玉。姓莫。霅川人。早歲出家。日記數千言。始參祥符神智。后依慈辯。受一心三觀之旨。出居苕溪寶藏寺。每歲終。大興凈業社。遷橫山。立丈六像。率道俗修行。中夜告眾曰。我輩未唸佛時。作諸不善。其罪無量。犯一吉羅。尚受九百千歲地獄之苦。況犯篇聚重罪乎。唯有一心念佛。則唸唸中能滅八十億劫生死之罪。庶得出離地獄。成就莊嚴。況父母生我。令我出家。唯望度脫。以報重恩。若破戒墮陷。何以為人。何以為子。大眾聞者。無不傾誠懺悔。舉身自撲。或損額失聲。宣和六年。遷居上竺。嘗中夜頂像行道。有僧失規。責之曰。汝無知。乃畜生耳。已而悔曰。彼雖不肖。呵以畜生。有玷三寶。自是對佛悔過者三年。建炎元年秋。謂首座修慧曰。床前多寶塔現。非吾愿也。所愿見阿彌陀佛耳。可為我集眾唸佛。首座鳴鐘集眾。僧至百餘人。玉舉首加敬曰。佛來也。端坐合掌而化(佛祖統紀)。

蘊齊

【現代漢語翻譯】兵士聽從了他的話，對他說：『請您為我回到北地，建造一座觀堂，就像這樣的規模。』於是強迫他前往。後人把（尊者）離去的日子作為忌日，尊敬他為定慧尊者（禪定和智慧的尊者），並在觀堂旁邊為他立像。（出自《佛統祖紀》）

《凈土聖賢錄》卷三《卍新續藏》第78冊 No. 1549 《凈土聖賢錄》

《凈土聖賢錄》卷四

往生比丘第三之三

齊玉

齊玉，姓莫，是霅川（今浙江湖州）人。早年出家，每天能記住數千字。起初參學于祥符神智（人名），後來依止慈辯（人名），接受一心三觀（佛教觀修方法）的宗旨。之後到苕溪（地名）的寶藏寺居住。每年年終，都大規模地興辦凈業社（唸佛的團體）。後來遷到橫山（地名），立了一尊丈六高的佛像，帶領僧人和信眾修行。一天半夜，他告誡大眾說：『我們這些人未唸佛時，做了各種不善的事情，那些罪過是無量的。犯一個吉羅（輕罪），尚且要遭受九百千歲的地獄之苦，更何況是犯了篇聚（重罪）呢？只有一心念佛，才能在每一個念頭中滅除八十億劫生死之罪，或許可以出離地獄，成就莊嚴的果報。況且父母生養我，讓我出家，唯一希望我能得到度脫，以此來報答深重的恩情。如果破戒墮落，如何做人？如何做兒子？』大眾聽了這些話，沒有不傾心懺悔的，甚至有人全身撲倒在地，或者磕破了額頭，哭出了聲音。宣和六年（公元1124年），遷居到上竺（地名）。曾經半夜頂著佛像繞佛行走，有個僧人行為不合規矩，齊玉責備他說：『你太無知了，簡直就是畜生！』說完之後又後悔說：『他雖然不成材，但呵斥他為畜生，玷污了三寶（佛、法、僧）。』於是自己對著佛像懺悔了三年。建炎元年秋（公元1127年），他對首座修慧（人名）說：『床前出現多寶塔（象徵佛法的寶塔），不是我的願望。我所希望的是見到阿彌陀佛。』於是讓修慧為他召集大眾唸佛。修慧敲鐘召集大眾，僧人來了百餘人。齊玉舉起頭，表示敬意，說：『佛來了！』然後端坐合掌而化。（出自《佛祖統紀》）

蘊齊

【English Translation】 The soldier obeyed him and said, 'Please return to the Northern Territory for me and build a Guantang (meditation hall), similar in scale to this one.' Then he was forced to go. Later generations regarded the day of his departure as a memorial day, honoring him as Venerable Dinghui (Venerable of Samadhi and Wisdom), and erected a statue for him next to the Guantang. (From 'Fo Tong Zuji')

'Record of Saints and Sages of the Pure Land', Volume 3 'Wan Xu Zang', Volume 78, No. 1549, 'Record of Saints and Sages of the Pure Land'

'Record of Saints and Sages of the Pure Land', Volume 4

Biqiu (Buddhist Monk) Reborn in the Pure Land, Part 3 of 3

Qi Yu

Qi Yu, whose surname was Mo, was a native of Zhuochuan (present-day Huzhou, Zhejiang). He became a monk at an early age and could memorize thousands of words a day. Initially, he studied with Shenzhi of Xiangfu (a person's name), and later relied on Cbian (a person's name), receiving the essence of the One Mind Three Contemplations (a Buddhist meditation method). He then resided at Baozang Temple in Tiaoxi (a place name). Every year at the end of the year, he would organize a large-scale Pure Land Karma Society (a group for reciting the Buddha's name). Later, he moved to Hengshan (a place name) and erected a sixteen-foot-tall Buddha statue, leading monks and laypeople in practice. One midnight, he warned the assembly, 'When we were not mindful of the Buddha, we committed all kinds of unwholesome deeds, and those sins are immeasurable. Committing even one Jiluo (minor offense) would still cause one to suffer the torments of hell for nine hundred thousand years. How much more so for committing Pianju (major offenses)? Only by single-mindedly reciting the Buddha's name can we eradicate the sins of eighty billion kalpas of birth and death with each thought, perhaps escaping from hell and achieving a magnificent fruition. Moreover, my parents gave birth to me and allowed me to become a monk, hoping that I could attain liberation, thereby repaying their profound kindness. If I break the precepts and fall, how can I be a person? How can I be a son?' Upon hearing these words, the assembly all sincerely repented, some even prostrating themselves on the ground, or breaking their foreheads and crying out. In the sixth year of Xuanhe (1124 AD), he moved to Shangzhu (a place name). Once, in the middle of the night, he walked around the Buddha image with it on his head. A monk behaved improperly, and Qi Yu rebuked him, saying, 'You are ignorant, you are simply an animal!' After saying this, he regretted it, saying, 'Although he is unworthy, rebuking him as an animal has defiled the Three Jewels (Buddha, Dharma, Sangha).' So he repented to the Buddha for three years. In the autumn of the first year of Jianyan (1127 AD), he said to the head monk Xiuhui (a person's name), 'The appearance of the Many Treasures Pagoda (a pagoda symbolizing the Buddha's teachings) before my bed is not my wish. What I wish is to see Amitabha Buddha.' So he asked Xiuhui to gather the assembly to recite the Buddha's name for him. Xiuhui rang the bell to gather the assembly, and more than a hundred monks came. Qi Yu raised his head, expressing reverence, and said, 'The Buddha is coming!' Then he sat upright, with his palms together, and passed away. (From 'Fo Zu Tong Ji')

Yun Qi

蘊齊。字清辯。姓周。錢塘人。幼試經得度。傳教觀於法明會賢師。嘗患疫。百藥不治。遂力課觀音尊號。夢一女人以鑿開其胸。易其心。以手摩之。患即愈。疇昔所覽靡不通曉。走筆成章。率歸典雅。歷主蘇杭諸方丈。晚歸常熟上方。建炎四年正月。集眾諷彌陀經。稱佛號而化。茶毗獲舍利。起塔上方(佛祖統紀)。

道言

道言。會稽人。靈芝元照之弟子也。專修凈業。臨終數日前。見二神人長丈餘。謂言何不繫念。於是大集道俗。稱佛名三晝夜。將畢。自升座說法。為眾懺悔。至曉。即座而化(佛祖統紀)。

元肇

元肇。姓陸。明州人。蚤歲習律。閱大藏。誦蓮經萬部。又刺血書蓮經一部。律宗諸疏三部。建炎四年。金兵破明州。肇時住湖心寺。金兵強之北行。至南徐。謂左右曰。吾將西歸矣。即聞笙歌聲。西望唸佛而化(佛祖統紀)。

思凈

思凈。姓喻。錢塘人。受法華于德藏瑛法師。既悟厥旨。復潛心凈觀。專志唸佛。日課觀經。大觀初。于府治北關創精舍。飯僧三百萬。因擴舍為寺。接待僧侶。宣和初。遇亂。直造賊壘。愿以身代一城之命。賊悚然。為之少戢。素善畫佛。每畫。先於凈室唸佛。注想久之。乃下筆。一日畫丈六像。忽見佛光。良久乃滅。眾皆瞻

【現代漢語翻譯】現代漢語譯本蘊齊（Yun Qi），字清辯（Qingbian），姓周（Zhou），是錢塘（Qiantang）人。年幼時通過經文考試而出家。向法明會賢（Faming Huixian）法師學習教觀。曾經患上瘟疫，各種藥物都無法醫治。於是努力誦唸觀音（Guanyin）尊號。夢見一個女人用鑿子打開他的胸膛，換了他的心，用手撫摩。病立刻痊癒。從前所讀過的東西沒有不通曉的，寫起文章來，大多歸於典雅。歷任蘇（Su）、杭（Hang）等地寺院的方丈。晚年回到常熟（Changshu）上方（Shangfang）寺。建炎（Jianyan）四年正月，召集眾人諷誦《彌陀經》（Amitabha Sutra），稱念佛號而圓寂。火化后得到舍利（relics），在上方寺建塔供奉。

道言（Dao Yan）道言（Dao Yan），會稽（Kuaiji）人，是靈芝元照（Lingzhi Yuanzhao）的弟子。專心修習凈土法門。臨終前幾天，看見兩個神人身高一丈多，對他說為什麼不繫念（xi nian）。於是大規模召集僧人和信徒，稱念佛名三天三夜。將要結束時，自己登上法座說法，為大眾懺悔。到天亮時，就在座位上圓寂。

元肇（Yuan Zhao）元肇（Yuan Zhao），姓陸（Lu），是明州（Mingzhou）人。早年學習戒律，閱讀大藏經，誦讀《蓮經》（Lotus Sutra）一萬部，又刺血書寫《蓮經》一部，律宗諸疏三部。建炎四年，金兵攻破明州，元肇當時住在湖心（Huxin）寺。金兵強迫他向北走，到達南徐（Nanxu）。他對身邊的人說，我將要往生西方了。隨即聽到笙歌的聲音，向西遙望，唸佛而圓寂。

思凈（Si Jing）思凈（Si Jing），姓喻（Yu），是錢塘（Qiantang）人。從德藏瑛（Dezang Ying）法師那裡接受《法華經》（Lotus Sutra）。領悟了其中的旨意后，又潛心修習凈觀，專心致志地念佛，每天誦讀《觀經》（Contemplation Sutra）。大觀（Daguan）初年，在府治北關建立精舍，供養僧人三百萬。因此擴建精舍為寺廟，接待僧侶。宣和（Xuanhe）初年，遇到戰亂，直接到賊寇的營壘，願意以自己的生命代替全城人的性命。賊寇感到恐懼，因此稍微收斂。平時擅長畫佛像。每次畫畫，先在凈室唸佛，專注觀想很久，才下筆。一天畫丈六高的佛像，忽然看見佛光，過了很久才消失。眾人都瞻仰。

【English Translation】 English version Yun Qi, styled Qingbian, surnamed Zhou, was a native of Qiantang. He became a monk at a young age after passing the scripture examination. He studied the teachings of the Tiantai school under Dharma Master Faming Huixian. He once suffered from an epidemic that resisted all medicines. He then diligently recited the honorable name of Guanyin (Avalokiteśvara). He dreamed of a woman who opened his chest with a chisel, replaced his heart, and smoothed it with her hand. He was immediately cured. Everything he had read in the past became clear to him, and his writing was mostly elegant. He served as abbot of various monasteries in Su and Hang. In his later years, he returned to Shangfang Monastery in Changshu. In the first month of the fourth year of Jianyan (1130 AD), he gathered the community to chant the Amitabha Sutra and passed away while reciting the Buddha's name. After cremation, relics were obtained, and a pagoda was built at Shangfang Monastery to enshrine them.

Dao Yan Dao Yan, a native of Kuaiji, was a disciple of Lingzhi Yuanzhao. He devoted himself to the Pure Land practice. A few days before his death, he saw two divine beings, each over ten feet tall, who asked him why he was not mindful of the Buddha. Thereupon, he gathered monks and laypeople on a large scale and recited the Buddha's name for three days and three nights. As it was about to end, he ascended the Dharma seat himself to preach and repent for the assembly. At dawn, he passed away in his seat.

Yuan Zhao Yuan Zhao, surnamed Lu, was a native of Mingzhou. In his early years, he studied the Vinaya (monastic discipline), read the Tripitaka, and recited the Lotus Sutra ten thousand times. He also transcribed the Lotus Sutra once with his own blood and wrote three commentaries on the Vinaya school. In the fourth year of Jianyan, the Jin army broke through Mingzhou. Yuan Zhao was residing at Huxin Monastery at the time. The Jin soldiers forced him to go north, and he arrived at Nanxu. He said to those around him, 'I am going to return to the West.' Immediately, he heard the sound of music and, looking westward, passed away while reciting the Buddha's name.

Si Jing Si Jing, surnamed Yu, was a native of Qiantang. He received the Lotus Sutra from Dharma Master Dezang Ying. After understanding its meaning, he devoted himself to the practice of Pure Contemplation and focused on reciting the Buddha's name. He recited the Contemplation Sutra daily. In the early years of Daguan, he founded a retreat north of the prefectural capital, offering meals to three million monks. He then expanded the retreat into a monastery to receive monks. In the early years of Xuanhe, he encountered war and went directly to the enemy's camp, willing to sacrifice his life for the sake of the entire city. The bandits were frightened and therefore restrained themselves somewhat. He was skilled at painting Buddhas. Each time he painted, he would first recite the Buddha's name in a clean room, contemplate intently for a long time, and then begin to paint. One day, while painting a sixteen-foot-tall Buddha image, he suddenly saw the Buddha's light, which disappeared after a long time. Everyone gazed in reverence.

禮。世因呼為喻彌陀。或問凈何不參禪。答曰。平生只解念彌陀不解參禪可奈何。但得五湖風月在。太平不用起干戈。紹興七年冬。端坐想佛。經七日。忽起然香供佛。歸坐跏趺而化。頂上經七日猶暖。異香不散(佛祖統紀西湖高僧事略)。

如湛

如湛。姓焦。永嘉人。母夢見寶塔而湛生。幼試法華得度。依車溪卿法師。后參慧覺玉法師于橫山。晝夜體究。盡通教觀。初主車溪壽聖寺。講余課法華經一部。佛號二萬聲。有求為知事者。不見用。其人懷憾。挾刃入室。見達官滿座。惶恐而退。次夜復入。則昏暗無路。又一夕復入。則見湛分身十餘。皆同一狀。遂駭走。其後私以告人。人亦以是神之。湛少睡。夏月坐草莽中。口誦法華。袒身施蚊。門人謂湛年高。宜少息。湛曰。翾飛之類。安得妙乘。所冀啜我血。開我經。以結凈緣耳。後人表其處為喂蚊臺。晚歲謝事。閑居小庵。日熏凈業。紹興十年七月。唸佛如常。端坐而化。阇維。得五色舍利。著有凈業記釋觀經疏等書(佛祖統紀)。

宗利

宗利。姓高。會稽人。七歲。受業于天華。既具戒。往蘇州依神悟。即入普賢懺室。要期三載。忽夢亡母謝曰。蒙汝懺功。已生善處。又見普賢從空而過。懺畢。復往靈芝謁大智律師。增受戒法。嘗

【現代漢語翻譯】禮。世人因此稱他為喻彌陀（Yumi tuo，人名）。有人問：『為什麼不參禪？』他回答說：『我平生只會念彌陀（Amituo，阿彌陀佛），不會參禪，這可怎麼辦？只要有五湖的風光和明月，天下太平就不需要動刀兵。』紹興七年冬天，他端坐觀想佛，經過七天，忽然起身點燃香供佛，然後回到座位結跏趺坐而逝。頭頂經過七天仍然溫暖，異香不散（出自《佛祖統紀西湖高僧事略》）。

如湛（Ruzhan，人名）

如湛（Ruzhan，人名），姓焦，是永嘉人。他的母親夢見寶塔，然後生下了他。他小時候學習《法華經》而出家。依止車溪卿法師（Chexi qing fashi，法師名）。後來在橫山參拜慧覺玉法師（Huijue yu fashi，法師名），日夜研究，精通教觀。最初主持車溪壽聖寺，講經之餘，每天誦《法華經》一部，唸佛號二萬聲。有人請求擔任寺院的知事，他沒有同意。那人懷恨在心，帶著刀進入他的房間，看到滿座的達官貴人，惶恐而退。第二天晚上再次進入，卻昏暗無路。又一天晚上再次進入，卻看到如湛（Ruzhan，人名）分身成十幾個，都一模一樣，於是驚駭逃走。之後他私下告訴別人，人們也因此認為他是神。如湛（Ruzhan，人名）很少睡覺，夏天坐在草叢中，口誦《法華經》，袒露身體施捨給蚊子。門人認為如湛（Ruzhan，人名）年事已高，應該稍微休息一下。如湛（Ruzhan，人名）說：『這些飛舞的小蟲，怎麼能聽懂妙法？希望它們吸我的血，開啟我的經，以此結下清凈的緣分。』後來人們把那個地方稱為喂蚊臺。晚年辭去寺院事務，閑居在小庵中，每天熏修凈業。紹興十年七月，唸佛如常，端坐而逝。火化后，得到五色舍利。著有《凈業記釋觀經疏》等書（出自《佛祖統紀》）。

宗利（Zongli，人名）

宗利（Zongli，人名），姓高，是會稽人。七歲時，在天華（Tianhua，地名）受業。受具足戒后，前往蘇州依止神悟（Shenwu，人名）。隨即進入普賢懺室，立誓三年。忽然夢見已故的母親感謝他說：『蒙受你的懺悔功德，我已經轉生到好的地方。』又看見普賢菩薩從空中經過。懺悔完畢后，又前往靈芝（Lingzhi，地名）拜見大智律師（Dazhi lushi，法師名），增加受持戒法。曾經

【English Translation】 Li. People therefore called him Yu Mituo (Yumi tuo, a personal name). Someone asked: 'Why don't you practice Chan (Zen)?' He replied: 'In my life, I only know how to recite Amituo (Amituo, Amitabha Buddha), I don't know how to practice Chan, what can I do? As long as there is the scenery of the Five Lakes and the bright moon, there is no need to start a war for peace.' In the winter of the seventh year of Shaoxing, he sat upright contemplating the Buddha. After seven days, he suddenly got up, lit incense to offer to the Buddha, and then returned to his seat, sat in the lotus position, and passed away. His head remained warm for seven days, and the strange fragrance did not dissipate (from 'Buddhist Records - Biographies of Eminent Monks of West Lake').

Ruzhan (Ruzhan, a personal name)

Ruzhan (Ruzhan, a personal name), surname Jiao, was a native of Yongjia. His mother dreamed of a pagoda and then gave birth to him. He studied the 'Lotus Sutra' in his childhood and became a monk. He relied on Dharma Master Chexi Qing (Chexi qing fashi, a Dharma Master's name). Later, he visited Dharma Master Huijue Yu (Huijue yu fashi, a Dharma Master's name) at Hengshan, studying day and night, and became proficient in teachings and contemplation. Initially, he presided over Shousheng Temple in Chexi, and in addition to lecturing, he recited the 'Lotus Sutra' once a day and recited the Buddha's name 20,000 times. Someone requested to serve as a steward of the temple, but he did not agree. That person held a grudge, entered his room with a knife, saw a room full of dignitaries, and retreated in fear. The next night, he entered again, but it was dark and there was no way. One night later, he entered again, but saw Ruzhan (Ruzhan, a personal name) split into more than a dozen bodies, all identical, and fled in terror. Afterwards, he told others in private, and people therefore regarded him as a deity. Ruzhan (Ruzhan, a personal name) slept very little. In the summer, he sat in the grass, reciting the 'Lotus Sutra', baring his body to offer to the mosquitoes. His disciples thought that Ruzhan (Ruzhan, a personal name) was old and should rest a little. Ruzhan (Ruzhan, a personal name) said: 'How can these flying insects understand the wonderful Dharma? I hope they suck my blood and open my sutra, so as to form a pure connection.' Later, people called that place Mosquito Feeding Terrace. In his later years, he resigned from temple affairs and lived in seclusion in a small hermitage, cultivating pure karma every day. In July of the tenth year of Shaoxing, he recited the Buddha's name as usual, sat upright, and passed away. After cremation, he obtained five-colored sariras (relics). He wrote books such as 'Commentary on the Pure Karma Record' and 'Commentary on the Visualization Sutra' (from 'Buddhist Records').

Zongli (Zongli, a personal name)

Zongli (Zongli, a personal name), surname Gao, was a native of Kuaiji. At the age of seven, he received instruction at Tianhua (Tianhua, a place name). After receiving the full precepts, he went to Suzhou to rely on Shenwu (Shenwu, a personal name). He immediately entered the Samantabhadra Repentance Chamber, vowing to stay for three years. Suddenly, he dreamed that his deceased mother thanked him, saying: 'Receiving the merit of your repentance, I have already been reborn in a good place.' He also saw Samantabhadra Bodhisattva passing through the air. After the repentance was completed, he went to Lingzhi (Lingzhi, a place name) to visit Lawyer Dazhi (Dazhi lushi, a Dharma Master's name) and increased his adherence to the precepts. Once

于定中神遊凈土。見寶池蓮華寶林境界。尋詣新城碧沼寺。專修唸佛三昧。閱十年。復游天臺雁蕩天封。皆建凈土道場。晚歸天華。建無量壽佛閣。建炎末。入道味山。題所居曰一相庵。紹興十四年正月。謂弟子曰。吾見白蓮華遍滿空中。越三日。復曰。佛來矣。即書偈曰。吾年九十頭雪白。世上應無百年客。一相道人歸去來。金臺坐斷乾坤窄。端坐而逝。是日近山人見異僧滿山。不知所自云(佛祖統紀)。

道琛

道琛。姓彭。溫州樂清人。年十八。受具戒。初學律儀。已而從淵師於法明寺。微言妙旨。一聞便領。尋主廣濟寺。遷廣慈。建炎三年。敕主資福院。賜號圓辯。專修唸佛三昧。作唯心凈土說。略云。或問唯心凈土。本性彌陀。為當往生。為即心是。若往生者。何謂唯心。若即心是。何故經云過十萬億佛土邪。答曰。當知十界四土。若凈若穢。不離我心。此但直具而已。若達全具為遍。遍彼生佛。彼彼生佛。互遍亦爾。趣舉一法。是法界之大都。互具各具。互融互攝。參而不雜。離亦不分。一多自在。不相留礙。夫如是者。豈有娑婆釋迦樂邦彌陀而離我心邪。故輔行曰。學者縱知內心具三千法。不知我心遍彼三千。彼彼三千。互遍亦爾。茍順凡情。生內外見。應照理體。本無四性。心佛眾生。

【現代漢語翻譯】現代漢語譯本于定中在禪定中神遊凈土，看見寶池中蓮花盛開，寶樹成林的景象。之後前往新城碧沼寺，專心修習唸佛三昧。過了十年，又遊歷天臺山、雁蕩山、天封山，都在這些地方建立了凈土道場。晚年回到天華，建造了無量壽佛閣。建炎末年，進入道味山，將居住的地方題名為『一相庵』。紹興十四年正月，對弟子們說：『我看見白色的蓮花遍佈天空。』過了三天，又說：『佛要來了。』於是寫下偈語：『我年九十頭雪白，世上應無百年客。一相道人歸去來，金臺坐斷乾坤窄。』說完端坐而逝。當天，附近的村民看見奇異的僧人遍佈山野，不知道從哪裡來的。（出自《佛祖統紀》）。

道琛（僧人名）

道琛，姓彭，是溫州樂清人。十八歲時，受了具足戒。最初學習律儀，後來跟隨淵師在法明寺學習，對於精微的言語和奧妙的旨意，一聽就能領會。不久之後主持廣濟寺，后又遷往廣慈寺。建炎三年，奉皇帝的命令主持資福院，被賜予『圓辯』的稱號。他專心修習唸佛三昧，寫了《唯心凈土說》，其中大概是這樣說的：有人問：『唯心凈土，本性彌陀（阿彌陀佛），應該是往生凈土，還是當下就是心？如果是往生凈土，為什麼說是唯心？如果當下就是心，為什麼經書上說要經過十萬億佛土呢？』回答說：『應當知道十法界、四種國土，無論是清凈還是污穢，都離不開我的心。這只是直接具備而已。如果通達全部具備就是周遍，周遍于彼方的眾生和佛，彼方的眾生和佛，互相周遍也是這樣。隨便舉出一個法，就是法界的大綱，互相具備，各自具備，互相融合，互相攝入，參雜而不混亂，分離也不分割，一和多自在，互不阻礙。』如果這樣，難道會有娑婆世界的釋迦牟尼佛（Sakyamuni），極樂世界的阿彌陀佛（Amitabha）離開我的心嗎？所以輔行（《法華經文句輔正記》的作者湛然）說：『學習的人即使知道內心具備三千種法，卻不知道我的心周遍于彼方的三千種法，彼方的三千種法，互相周遍也是這樣。如果順從凡夫的情感，產生內外之見，就應該照見理體的本質，本來就沒有四性。心、佛、眾生，都是一樣的。』

【English Translation】 English version Yu Dingzhong (person's name) traveled to the Pure Land in meditation, seeing the lotus flowers in the treasure pond and the scenery of the treasure forest. Afterwards, he went to B沼 Temple in Xincheng (place name), focusing on cultivating the Samadhi of Buddha Recitation. After ten years, he traveled to Tiantai Mountain (place name), Yandang Mountain (place name), and Tianfeng Mountain (place name), establishing Pure Land monasteries in all these places. In his later years, he returned to Tianhua (place name) and built the Pavilion of Amitayus Buddha (Amitayus: Buddha of immeasurable life). At the end of the Jianyan era, he entered Daowei Mountain (place name), naming his residence 'One-Aspect Hermitage'. In the first month of the Shaoxing fourteenth year, he said to his disciples, 'I see white lotus flowers filling the sky.' Three days later, he said again, 'The Buddha is coming.' Then he wrote a verse: 'I am ninety years old with white hair, there should be no centenarian guests in the world. The One-Aspect Taoist returns, the golden platform sits and breaks the narrowness of heaven and earth.' He passed away in a seated posture. On that day, nearby villagers saw strange monks all over the mountains, not knowing where they came from. (From 'Chronicles of the Buddhist Patriarchs').

Dao Chen (monk's name)

Dao Chen, whose surname was Peng, was a native of Yueqing in Wenzhou (place names). At the age of eighteen, he received the full precepts. Initially, he studied the Vinaya (rules of monastic discipline), and later followed Master Yuan at Faming Temple (temple name). He understood the subtle words and profound meanings as soon as he heard them. Soon after, he presided over Guangji Temple (temple name), and later moved to Guangci Temple (temple name). In the third year of the Jianyan era, he was ordered by the emperor to preside over Zifu Monastery (temple name) and was given the title 'Perfect Eloquence'. He focused on cultivating the Samadhi of Buddha Recitation and wrote the 'Treatise on the Pure Land of Mind-Only', which roughly says: Someone asked, 'The Pure Land of Mind-Only, the inherent nature of Amitabha (Amitabha: Buddha of infinite light), should one be reborn in the Pure Land, or is it the mind itself? If one is reborn in the Pure Land, why is it said to be Mind-Only? If it is the mind itself, why does the scripture say that one must pass through hundreds of thousands of millions of Buddha lands?' The answer is, 'It should be known that the Ten Realms and Four Lands, whether pure or defiled, are inseparable from my mind. This is simply directly possessed. If one understands that all is possessed, it is pervasive, pervasive to the beings and Buddhas of that other shore, and the beings and Buddhas of that other shore are mutually pervasive as well. To take up just one dharma is the great outline of the Dharma Realm, mutually possessing, each possessing, mutually merging, mutually embracing, participating without mixing, separating without dividing, one and many are at ease, without hindering each other.' If this is so, how could Sakyamuni (Sakyamuni: historical Buddha) of the Saha world and Amitabha (Amitabha: Buddha of infinite light) of the Land of Bliss be apart from my mind? Therefore, Fuxing (Zhanran, author of 'Commentary on the Words and Sentences of the Lotus Sutra') said, 'Students may know that the inner mind possesses three thousand dharmas, but they do not know that my mind pervades the three thousand dharmas of that other shore, and the three thousand dharmas of that other shore are mutually pervasive as well. If one follows the emotions of ordinary beings and generates views of inside and outside, one should illuminate the essence of the principle, which originally has no four natures. Mind, Buddha, and sentient beings are all the same.'

三無差別。今更以譬喻顯之。如彼帝釋殿上。千珠寶網。眾珠之影。映在一珠。一珠具足眾珠。彼彼千珠。互映亦爾。現前一心。即是千珠中一。彼彌陀佛土。亦是千珠中一。所有十界眾生。趣舉一界皆是千珠中一。既我一珠能映眾珠。我心之外無復眾珠。則離我心外無別凈土。何故爾邪。以釋迦亦是一珠。既舉一全收。豈心外有法。故曰唯心凈土。本性彌陀也。若爾唯心而已。何云凈土。須知體非因果。一念唯心。迷悟既殊。因果宛爾。彌陀果悟。我等因迷。忻厭心生。順佛勸往。故云唯心。又稱凈土矣。然則既有取捨忻厭。莫成虛偽邪。曰。當知圓人。舍則舍穢究盡。三土九界皆舍。取則取凈窮原。直取上品寂光。故妙宗曰。取捨若極。與不取捨。亦非異轍。良由寂光不離三土。十界只是四土耳。若以四眼二智觀之。則萬像森羅。三土九界須舍。若以佛眼觀之。則真空冥寂。非離三土九界。別有寂光。非寂光外。別有娑婆。如古德曰。只緣即心是佛。須假修行者。乃此意也。若了唯心本性。只一三千融妙之法。十萬遐方。皆不為礙。何以故。以心具故。以三千故。以融攝故。故得如斯。以上略提梗概。若欲深證此理。須除情想。一日禪定中。見一老僧坐禪榻上。顧謂琛曰。吾四明法智也。琛驚喜作禮。問曰。道琛

【現代漢語翻譯】三無差別，現在我用譬喻來顯明它。比如帝釋天宮殿上的千寶珠網，眾多寶珠的影子映在一顆珠子上，一顆珠子就具足了所有珠子的影像。那一千顆珠子，彼此互相輝映也是這樣。現在我們當下的這一念心，就是千珠中的一顆。那阿彌陀佛的凈土，也是千珠中的一顆。所有的十界眾生，隨便舉出一個界，都是千珠中的一顆。既然我這一顆珠子能夠映現所有的珠子，那麼我的心外就沒有其他的珠子了。那麼離開我的心外，就沒有其他的凈土了。為什麼這樣說呢？因為釋迦牟尼佛也是一顆珠子，既然舉出一個就全部收攝了，難道心外還有其他的法嗎？所以說『唯心凈土，本性彌陀』（唯心凈土：只有心是凈土，本性彌陀：自性就是阿彌陀佛）。如果這樣說，只有心而已，為什麼還說凈土呢？要知道體性不是因果所能概括的。一念唯心，迷和悟既然不同，因和果也就截然不同。阿彌陀佛是果地的覺悟，我們是因地的迷惑，所以產生欣求凈土、厭離娑婆的心。順從佛的教導，勸人往生凈土，所以說唯心，又稱凈土了。既然有取捨和欣厭，莫非是虛偽的嗎？要知道圓融的人，捨棄就捨棄污穢到徹底，三土（凡聖同居土、方便有餘土、實報莊嚴土）九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）全部捨棄。取就取清凈到根源，直接取上品寂光土（常寂光凈土）。所以妙宗大師說：『取捨到了極點，與不取捨也沒有什麼不同。』這是因為寂光土不離三土，十界只是四土（加上常寂光土）而已。如果用肉眼、天眼、慧眼、法眼這四種眼，以及權智、實智這二種智慧來觀察，那麼萬象森羅，三土九界都需要捨棄。如果用佛眼來觀察，那麼真空寂靜，不是離開三土九界，另外有一個寂光土。也不是在寂光土之外，另外有一個娑婆世界。如同古德所說：『只因爲即心是佛，才需要借假修行。』就是這個意思。如果明白了唯心本性，這一個三千融妙之法，十萬個遙遠的地方，都不會成為障礙。為什麼呢？因為心具足一切，因為具足三千法，因為能夠融攝一切。所以才能達到這樣的境界。以上只是略微提一下大概，如果想要深入證得這個道理，必須去除情執和妄想。有一天，道琛禪師在禪定中，見到一位老和尚坐在禪榻上，回頭對道琛說：『我是四明法智（尊者名號）』。道琛禪師驚喜地作禮，問道：『道琛（自己的法號）

【English Translation】 The Three are without difference. Now, I will further illustrate this with a metaphor. Like the thousand-jeweled net in the palace of Indra (Śakra, the lord of gods), the reflections of all the jewels are reflected in one jewel, and that one jewel fully contains the images of all the jewels. Those thousand jewels reflect each other in the same way. Our present single thought is like one of those thousand jewels. That Amitābha's (Amitāyus, the Buddha of Infinite Light) Pure Land is also like one of those thousand jewels. All sentient beings in the Ten Realms (the ten realms of existence in Buddhist cosmology) – whichever realm you pick – is like one of those thousand jewels. Since my one jewel can reflect all the jewels, there are no other jewels outside of my mind. Then, apart from my mind, there is no separate Pure Land. Why is that? Because Śākyamuni (the historical Buddha) is also one jewel. Since picking one encompasses all, how can there be any dharma outside the mind? Therefore, it is said, 'Only mind is Pure Land, the fundamental nature is Amitābha'. If that's the case, if it's only mind, why speak of Pure Land? You must know that the essence is not encompassed by cause and effect. With a single thought of only mind, since delusion and enlightenment are different, cause and effect are also distinct. Amitābha is the enlightenment of the fruition stage, we are the delusion of the causal stage, so the mind of seeking the Pure Land and renouncing the Saha world (the world of suffering) arises. Following the Buddha's teachings, we encourage others to be reborn in the Pure Land, so it is said to be only mind, and also called Pure Land. Since there is acceptance and rejection, seeking and aversion, isn't it all false? You should know that a person of perfect understanding, when abandoning, abandons defilement completely, abandoning all three lands (Land of Coexistence of Saints and Ordinary Beings, Land of Expedient Liberation, Land of True Reward) and nine realms (hell beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas). When accepting, they accept purity to its source, directly accepting the highest grade of the Land of Tranquil Light (Land of Eternal Tranquil Light). Therefore, Great Master Miaozong said: 'When acceptance and rejection reach their extreme, it is no different from non-acceptance and non-rejection.' This is because the Land of Tranquil Light is not separate from the three lands, and the ten realms are just the four lands (adding the Land of Eternal Tranquil Light). If viewed with the four eyes (flesh eye, deva eye, wisdom eye, dharma eye) and two wisdoms (provisional wisdom, real wisdom), then the myriad phenomena are vast and complex, and the three lands and nine realms must be abandoned. If viewed with the Buddha eye, then the true emptiness is profound and still, and there is no Land of Tranquil Light separate from the three lands and nine realms. Nor is there a Saha world separate from the Land of Tranquil Light. As an ancient virtuous one said: 'Only because the mind itself is Buddha, is it necessary to rely on provisional practice.' This is the meaning. If one understands the fundamental nature of only mind, this single dharma of three thousand interpenetrating wonders, then a hundred thousand distant places will not be an obstacle. Why is that? Because the mind possesses everything, because it possesses the three thousand dharmas, because it can interpenetrate everything. Therefore, one can attain such a state. The above is just a brief overview. If you want to deeply realize this principle, you must remove emotional attachments and delusions. One day, in meditation, Chan Master Daochen saw an old monk sitting on a meditation bed, who turned to Daochen and said, 'I am Siming Fazhi (name of a venerable monk)'. Chan Master Daochen was overjoyed and bowed, asking, 'Daochen (his dharma name)'

於一家法相。未能通達。乞垂指教。老僧首肯之。覺而心地豁然。慧辯日進。自是言教觀者皆稟焉。紹興十二年。主南湖。行法華三昧。感普賢放光。建凈土繫念會。于月二十三日。集道俗念佛至萬人。二十三年十二月十六日。集眾諷觀經。晝夜不絕。眾聞異香盈室。琛曰。佛來接我。即沐浴更衣。書偈曰。唯心凈土。本無迷悟。一念不生。即入初住。令諷安樂行品。未終。嗒然坐逝。留龕彌月。貌如生(佛祖統紀樂邦文類)。

子元

子元。平江崑山人。茅氏子。母柴氏。夜夢一佛入門。次旦生元。因名佛來。投延祥寺出家。習止觀。定中聞鴉聲大悟。自後棲心安養。自號萬事休。逆順境中。未嘗動念。慕廬山遠公蓮社遺風。勸人皈依三寶。受持五戒。念阿彌陀佛五聲。以證五戒。普結凈緣。欲令世人凈五根得五力出五濁也。乃集大藏要言。編成晨朝懺儀。代為法界眾生。禮佛懺悔。期生安養。后往澱山湖。創立白蓮懺堂。同修凈業。述圓融四土三觀選佛圖。開示蓮宗眼目。又作勸人發願偈云。萬法從心生。萬法從心滅。我佛大沙門。常作如是說。持戒無信愿。不得生凈土。唯得人天福。福盡受輪迴。輾轉難脫離。看經無慧眼。不識佛深意。後世得聰明。亂心難出離。不如唸佛好。現世無名利。行坐不

多羅。則是阿彌陀。發願持戒力。迴向生樂國。如是各行持。千中不失一。釋迦金口說。彌陀親攝受。諸佛皆護念。諸天善護持。見此唸佛人。與佛不相遠。應當坐道場。轉于大法輪。普度無邊眾。譬如貧家女。腹孕轉輪王。諸天常愛護。貧女自不知。腹中有貴子。今此唸佛人。其意亦如是。憶佛常唸佛。不久當成佛。諸佛善護持。其人自不知。我當生凈土。卻要來後世。再得生人中。譬如貧人家。地內有伏藏。藏神常守護。不令其有失。貧人自不知。家內有寶藏。逐日趁客作。求衣食自濟。今此唸佛人。其意亦如是。不知唸佛人。具足如來藏。自說我無分。反要生人中。譬如病人家。自有真妙藥。不知妙藥性。不能自治病。每日床枕邊。痛苦受無量。今此唸佛人。其意亦如是。不知唸佛心。能滅貪嗔癡。能為大醫王。能為大寶藏。利濟一切人。能為大法王。覆護一切眾。將謂是凡夫。不得生凈土。且自持齋戒。後世愿為人。輾轉更修行。方可生彼國。多見修行人。常作如是說。不稱彌陀愿。不合凈土經。邪見障覆心。畢竟難出離。非是他人障。皆是自障心。今世不得生。一蹉是百蹉。勸汝修行人。信我如來說。佛無不實語。豈是虛誑言。但當自精勤。一心求凈土。因風吹於火。用力不消多。幸有唸佛心。回愿超三界

。逢寶不取寶。遇食苦長饑。咄哉大丈夫。不見真實意。我今略勸贊。輾轉傳與人。代我廣流通。作于如來使。真是諸佛子。真名報佛恩。普愿如說行。同生極樂國。乾道二年。詔至德壽殿。演說凈土法門。賜號慈照宗主。三月二十三日。于鐸城倪普建宅。告諸徒曰。吾化緣已畢。時當行矣。合掌辭眾。奄然示寂。二十七日茶毗。舍利無數。嘗集彌陀節要行於世(蓮宗寶鑑)。

妙云

妙云。字慈室。姓楊。明州人。受業于清修久法師。通達教觀。紹興十九年。繼主清修。歷慈溪南湖。尋退處溪口吳氏庵。一旦往別吳君。歸而沐浴趺坐。謂侍人曰。吾有瓣香藏之三十年矣。擬臨終焚之。用報佛恩。今正其時。吾將有行矣。及香菸正熾。起白佛陳請求歸安養。合掌就座而化(佛祖統紀)。

睎顏

睎顏。字聖徒。明州奉化人。幼試經得度。從久法師受觀法。文藻高妙。後進愛慕。晚歲自省余習未凈。乃住桃原厲氏庵。專志唸佛十餘年。謂人曰。凈土之道。豈有一法可得。但于修中不見一法。則寂光上品。無證而證。扁所居小軒曰憶佛。嘗步菜畦。見諸蟲咂食。懼傷物命。不復茹蔬。唯買海苔以供朝夕。臨終預別道俗。沐浴更衣。西向作觀。忽稱佛來。合掌而化(佛祖統紀)。

道因

【現代漢語翻譯】現代漢語譯本：逢寶不取寶，遇到食物卻長期忍受飢餓。唉，大丈夫啊，不明白真實的意義。我現在稍微勸勉讚歎，輾轉相傳給他人，代替我廣泛流通，作為如來的使者。這才是諸佛的弟子，才真正能報答佛恩。普遍希望大家都能按照佛的教導去修行，一同往生極樂世界。乾道二年，皇帝下詔到德壽殿，演說凈土法門，賜號慈照宗主。三月二十三日，在鐸城倪普建的住宅，告訴眾弟子說：『我教化的緣分已經完畢，現在應當走了。』合掌向眾人告別，安詳地圓寂了。二十七日火化，得到無數舍利。曾經編輯《彌陀節要》流傳於世（出自《蓮宗寶鑑》）。

妙云

妙云，字慈室，姓楊，是明州人。師從清修久法師學習，通達天臺宗的教義和觀行。紹興十九年，繼承主持清修寺。之後又歷任慈溪南湖寺。不久退隱到溪口吳氏庵。有一天，前往告別吳君，回來后沐浴，然後跏趺而坐，對侍從說：『我有一瓣心香，珍藏了三十年了，打算臨終時焚燒，用來報答佛恩。現在正是時候，我將要走了。』等到香燃燒正旺時，起身向佛陳述請求往生安養凈土，合掌就座而圓寂。（出自《佛祖統紀》）。

睎顏

睎顏，字聖徒，是明州奉化人。年幼時通過考試而得以出家。跟隨久法師學習觀行之法。文章華麗優美，後輩都很愛慕他。晚年時反省自己，覺得習氣還沒有完全清除乾淨，於是住在桃原厲氏庵，專心致志地念佛十餘年。他對人說：『凈土的道理，難道有什麼法可以得到嗎？只要在修行中不見有任何法可得，那麼就能在常寂光凈土中，達到無證而證的境界。』他將所居住的小屋命名為『憶佛』。曾經在菜地裡行走，看到蟲子在啃食蔬菜，害怕傷害它們的生命，從此不再吃蔬菜，只買海苔來供給早晚的飲食。臨終前預先告別了僧俗兩界的人，沐浴更衣，面向西方作觀想，忽然稱念佛來了，合掌而圓寂。（出自《佛祖統紀》）。

道因

【English Translation】 English version: 'If encountering treasure, one does not take it; facing food, one endures hunger for long. Alas, great man, not seeing the true meaning. I now briefly exhort and praise, passing it on to others, widely circulating it on my behalf, acting as the envoy of the Tathagata. This is truly a disciple of all Buddhas, truly repaying the Buddha's kindness. May all universally practice as taught, and be reborn together in the Land of Ultimate Bliss.' In the second year of Qiandao, the emperor issued an edict to Deshou Hall, expounding the Pure Land Dharma, bestowing the title 'Compassionate Illumination, Master of the Sect'. On the twenty-third day of the third month, at the residence of Ni Pujian in Duocheng, he told his disciples, 'My karmic connection for teaching is complete; it is time for me to depart.' He joined his palms, bid farewell to the assembly, and peacefully passed away. On the twenty-seventh day, he was cremated, yielding countless relics. He once compiled the 'Essential Points of Amitabha' which circulated in the world (from 'The Precious Mirror of the Lotus Sect').

Miaoyun

Miaoyun (Wonderful Cloud), styled Cishi (Compassionate Chamber), surnamed Yang, was a native of Mingzhou (present-day Ningbo, Zhejiang). He studied under Dharma Master Qingxiu Jiu, becoming proficient in the teachings and practices of the Tiantai school. In the nineteenth year of Shaoxing (1149), he succeeded as abbot of Qingxiu Temple. He later served at Nanhu Temple in Cixi, before retiring to Wu's Hermitage in Xikou. One day, he went to bid farewell to Wu Jun, and upon returning, he bathed and sat in the lotus position. He said to his attendant, 'I have cherished a petal of incense for thirty years, intending to burn it at the time of my death, to repay the Buddha's kindness. Now is the right time; I am about to depart.' When the incense was burning brightly, he rose, made a request to the Buddha to be reborn in the Land of Peaceful Nurturing, joined his palms, and passed away while seated (from 'General Records of the Buddhas and Patriarchs').

Xiyan

Xiyan (Aspiring Countenance), styled Shengtu (Saintly Follower), was a native of Fenghua in Mingzhou. He passed the examination in his youth and was ordained. He studied the methods of contemplation under Dharma Master Jiu. His writing was elegant and refined, admired by later generations. In his later years, reflecting on himself, he felt that his habitual tendencies were not yet completely purified, so he resided at Li's Hermitage in Taoyuan, dedicating himself to reciting the Buddha's name for over ten years. He said to people, 'In the path of Pure Land, is there any dharma to be obtained? Only when one does not see any dharma to be obtained in practice, then in the Land of Eternal Tranquility, one attains realization without seeking it.' He named the small hut where he lived 'Remembering the Buddha'. Once, walking in the vegetable garden, he saw insects eating the vegetables, and fearing that he would harm their lives, he no longer ate vegetables, only buying seaweed to provide for his morning and evening meals. Before his death, he bid farewell to both monastics and laypeople, bathed and changed his clothes, faced west and practiced contemplation. Suddenly, he exclaimed that the Buddha had come, joined his palms, and passed away (from 'General Records of the Buddhas and Patriarchs').

Daoyin

道因。字草菴。姓薛。明州人。十七受具戒。從學于明智立法師。已而遍歷講壇。屢參禪室。讀四明十不二門指要鈔。有省。遂遙禮法智為師。歷主永明寶云廣受治平。晚主延慶。乾道三年四月十七日。別徒眾曰。華嚴世界。洞徹湛明。甚適我懷。今將行矣。乃令舉所述彌陀贊曰。無邊剎海海涵空。海空全是蓮華宮。蓮宮周遍遍空漏。空海獨露彌陀容。阿彌陀佛不生滅。難覓難拈水中月。絕非離句如是身。如是感通如是說。我與彌陀本不二。妄覺潛生忽成異。從今掃盡空有塵。父子天然兩相值。誓修三福勤六念。身口意業無瑕玷。我今以此念彌陀。不見彌陀終不厭。贊畢。隨眾唱佛數百。諷觀經至上品上生。即斂念坐脫。越三日。頂足皆暖(佛祖統紀)。

有朋

有朋。字牧庵。金華人。性強記。謁車溪卿法師。晝夜叩請。盡得其道。主仙潭。講止觀。時天衣持師分衛至境。入寺就聽。竦然曰。我所未聞。設禮而去。湖人薛氏婦早沒。時見形於室。其家為齋千僧。誦金剛般若。請朋演說經旨。婦憑語曰。謝翁婆一卷經。今得解脫矣。翁問千僧同誦。何言一卷。答曰。朋法師所誦者是。徙能仁。晚主延慶。開講日盛。乾道四年十二月三日。坐青玉軒。請行人諷觀經。至真法身觀。令大眾唱佛名。留偈坐

【現代漢語翻譯】現代漢語譯本：道因（Dao Yin），字草菴（Cao'an），姓薛（Xue），明州（Mingzhou）人。十七歲受具足戒，跟隨明智立法師（Mingzhi Li, a Dharma master）學習。之後遊歷各處講壇，多次參訪禪室。讀《四明十不二門指要鈔》（Siming Shi Bu Er Men Zhi Yao Chao），有所領悟，於是遙拜法智（Fazhi）為師。先後主持永明（Yongming）、寶云（Baoyun）、廣受（Guangshou）、治平（Zhiping）等寺廟，晚年主持延慶寺（Yanqing Temple）。乾道（Qiandao）三年四月十七日，告別眾弟子說：『華嚴世界（Huayan World），洞徹湛明，非常適合我的心意，我現在要走了。』於是令大家唱他所作的《彌陀贊》（Mituo Zan）：『無邊剎海海涵空，海空全是蓮華宮。蓮宮周遍遍空漏，空海獨露彌陀容。阿彌陀佛（Amitabha）不生滅，難覓難拈水中月。絕非離句如是身，如是感通如是說。我與彌陀本不二，妄覺潛生忽成異。從今掃盡空有塵，父子天然兩相值。誓修三福勤六念，身口意業無瑕玷。我今以此念彌陀，不見彌陀終不厭。』讚頌完畢，隨眾唸佛數百聲，諷誦《觀經》（Guan Jing）至上品上生（Shangpin Shangsheng），隨即收攝心念，坐化圓寂。過三天，頂門和腳底依然溫暖。（出自《佛祖統紀》（Fozu Tongji））有朋（You Peng），字牧庵（Mu'an），金華（Jinhua）人，天性記憶力強。拜謁車溪卿法師（Chexi Qing, a Dharma master），日夜懇請教誨，盡得其道。主持仙潭寺（Xiantan Temple），講解《止觀》（Zhiguan）。當時天衣持師（Tianyi Chi, a Dharma master）托缽乞食來到境內，進入寺廟聽講，肅然起敬地說：『我從未聽過這樣的教義。』於是行禮后離去。湖州（Huzhou）薛氏（Xue）的妻子早逝，時常顯形於家中。其家人為她齋僧千人，誦《金剛般若經》（Jin Gang Ban Ruo Jing），請有朋（You Peng）演說經旨。婦人附語說：『感謝翁婆（Weng Po）誦讀一卷經，我現在得以解脫了。』翁（Weng）問：『千僧一同誦經，為何說是誦讀一卷經？』回答說：『有朋法師（You Peng）所誦讀的那捲經才是。』后遷往能仁寺（Nengren Temple），晚年主持延慶寺（Yanqing Temple），開講佛法非常興盛。乾道（Qiandao）四年十二月三日，坐在青玉軒（Qingyu Xuan）中，請修行人諷誦《觀經》（Guan Jing）至真法身觀（Zhenfashen Guan），令大眾唱唸佛名，留下偈語坐化圓寂。

【English Translation】 English version: Dao Yin, styled Cao'an, whose surname was Xue, was a native of Mingzhou. At the age of seventeen, he received the full precepts and studied under Dharma Master Mingzhi Li. Subsequently, he traveled to various preaching platforms and visited many Zen rooms. After reading 'Essentials of the Ten Non-Dual Gates' by Siming, he had an awakening and remotely revered Fazhi as his teacher. He successively presided over Yongming, Baoyun, Guangshou, and Zhiping monasteries, and in his later years, he presided over Yanqing Temple. On the seventeenth day of the fourth month of the third year of the Qiandao era, he bid farewell to his disciples, saying, 'The Huayan World is thoroughly clear and bright, which suits my heart very well. Now I am about to depart.' Then he instructed everyone to sing the 'Amitabha Praise' he had composed: 'The boundless sea of lands contains emptiness, the sea and emptiness are all lotus palaces. The lotus palace pervades every corner of emptiness, the emptiness and sea uniquely reveal Amitabha's form. Amitabha Buddha neither arises nor ceases, difficult to find and grasp like the moon in the water. Absolutely beyond words and phrases is such a body, such is the response and such is the teaching. I and Amitabha are fundamentally not two, deluded awareness arises and suddenly becomes different. From now on, sweep away the dust of emptiness and existence, father and son naturally meet each other. Vow to cultivate the three blessings and diligently practice the six recollections, with no flaws in body, speech, and mind. Now I use this to remember Amitabha, and I will never tire of not seeing Amitabha.' After the praise, he chanted the Buddha's name with the assembly hundreds of times, recited the Visualization Sutra to the highest level of the highest rebirth, and then collected his thoughts and passed away in a seated posture. After three days, his crown and feet were still warm. (From 'A Comprehensive Record of Buddhas and Patriarchs') You Peng, styled Mu'an, was a native of Jinhua, with a naturally strong memory. He visited Dharma Master Chexi Qing, earnestly requesting teachings day and night, and fully obtained his Way. He presided over Xiantan Temple, lecturing on 'Cessation and Contemplation'. At that time, Dharma Master Tianyi Chi arrived in the area on alms rounds, entered the temple to listen, and said with reverence, 'I have never heard such teachings.' Then he bowed and departed. The wife of Xue of Huzhou died early and often appeared in her home. Her family held a thousand-monk feast for her, reciting the Diamond Sutra, and invited You Peng to explain the meaning of the sutra. The woman spoke through a medium, saying, 'Thank you, Elder Weng and Elderess Po, for reciting a volume of scripture, I am now liberated.' Weng asked, 'A thousand monks recited the scripture together, why do you say it is reciting one volume?' She replied, 'The volume recited by Dharma Master You Peng is the one.' Later, he moved to Nengren Temple, and in his later years, he presided over Yanqing Temple, where his lectures on the Dharma flourished greatly. On the third day of the twelfth month of the fourth year of the Qiandao era, he sat in the Qingyu Pavilion, invited practitioners to recite the Visualization Sutra to the contemplation of the True Dharma Body, instructed the assembly to chant the Buddha's name, left a verse, and passed away in a seated posture.

逝(佛祖統紀)。

惟月

惟月。不詳其所出。居諸暨化城。明律學。修凈業。一日有異僧來迎。后二日微疾。急呼同住僧道寧曰。吾見阿彌陀佛高八丈。駐空中。可以行矣。言訖而化(佛祖統紀)。

思敏

思敏。不詳其所出。依靈芝照律師。增受戒法。專心凈業。二十年如一日。偶疾。請眾諷觀經者半月。越三日。見化佛滿室。臨終唱佛。聲出衆表。酷暑留龕七日。異香郁然(佛祖統紀)。

慧亨

慧亨。字清照。不詳其所出。初依靈芝習律。已而住杭州延壽寺。專修凈業。閱六十年。每對人必以唸佛為勸。建寶閣。立三聖像。最稱殊特。有江自任者。忽夢寶座從空而下。云亨律師當升此座。適社友孫居士。預啟別亨。即在家作印而化。亨往炷香問訊。歸而謂其徒曰。孫君已去。吾亦行矣。乃集眾唸佛。為說偈曰。彌陀口口稱。白毫唸唸想。持此不退心。決定生安養。即端坐脫去(佛祖統紀)。

行詵

行詵。不詳其所出。受具時。誦四分戒本。三日而通徹。學律于大智法師。住明慶寺二十年。偶寢疾。即設西方佛像。命徒唱佛名。數日。忽起索三衣。自唱彌陀經。厲聲稱佛。跏趺而化(佛祖統紀)。

用欽

用欽。不詳其所出。居錢塘七寶院。

【現代漢語翻譯】現代漢語譯本惟月（Wei Yue）：不詳其出身。居住在諸暨（Zhu Ji）化城（Hua Cheng），精通律學，修習凈土法門。一天，有奇異的僧人前來迎接他。兩天後，他略感不適，急忙呼喚同住的僧人道寧（Dao Ning）說：『我看見阿彌陀佛（Amitabha Buddha）身高八丈，駐立在空中，我可以走了。』說完就圓寂了（出自《佛祖統紀》）。思敏（Si Min）：不詳其出身。跟隨靈芝照律師（Lingzhi Zhao Lvshi），增受戒法，專心修習凈土法門，二十年如一日。偶然生病，請眾僧諷誦《觀經》半個月。過了三天，看見化佛充滿房間。臨終時唱唸佛號，聲音超出眾人。酷暑天氣，遺體停放在龕中七天，異香濃郁（出自《佛祖統紀》）。慧亨（Hui Heng）：字清照（Qing Zhao），不詳其出身。起初跟隨靈芝（Lingzhi）學習戒律，之後住在杭州（Hangzhou）延壽寺（Yanshou Temple），專心修習凈土法門，歷時六十年。每次面對他人，必定以唸佛勸導。建造寶閣，設立三聖像，最為殊勝特別。有位名叫江自任（Jiang Ziren）的人，忽然夢見寶座從空中降下，說慧亨律師應當升到這個座位。恰好社友孫居士（Sun Jushi）預先向慧亨告別，就在家中結印而圓寂。慧亨前去炷香問訊，回來后對他的弟子說：『孫君已經走了，我也要走了。』於是召集眾人唸佛，為他們說偈語：『彌陀口口稱，白毫唸唸想，持此不退心，決定生安養。』說完就端坐圓寂了（出自《佛祖統紀》）。行詵（Xing Shen）：不詳其出身。受具足戒時，誦讀《四分戒本》，三天就通徹領悟。跟隨大智法師（Dazhi Fashi）學習戒律，住在明慶寺（Mingqing Temple）二十年。偶然生病，就設定西方佛像，命令弟子唱唸佛名。幾天後，忽然起身索要三衣，親自唱誦《彌陀經》，大聲稱念佛號，結跏趺坐而圓寂（出自《佛祖統紀》）。用欽（Yong Qin）：不詳其出身。居住在錢塘（Qiantang）七寶院（Qibao Temple）。

【English Translation】 English version Wei Yue: His origins are unknown. He resided in Huacheng (化城, Transformation City) in Zhuji (諸暨), was proficient in Vinaya studies, and cultivated Pure Land practice. One day, a strange monk came to greet him. Two days later, he felt slightly ill and urgently called out to his fellow resident monk Dao Ning (道寧): 'I see Amitabha Buddha (阿彌陀佛, Buddha of Infinite Light) eight zhang (丈, a unit of length) tall, standing in the sky. I can go now.' After saying this, he passed away (from 'Buddhist Records Compiled'). Si Min: His origins are unknown. He followed Vinaya Master Lingzhi Zhao (靈芝照律師), received additional precepts, and wholeheartedly cultivated Pure Land practice for twenty years as if it were a single day. He fell ill and requested the assembly to recite the Visualization Sutra (觀經) for half a month. Three days later, he saw transformation Buddhas filling the room. At the moment of death, he chanted the Buddha's name, his voice surpassing the others. In the sweltering heat, his body remained in the niche for seven days, emitting a fragrant aroma (from 'Buddhist Records Compiled'). Hui Heng: His courtesy name was Qing Zhao (清照), and his origins are unknown. He initially studied the Vinaya under Lingzhi (靈芝), and then resided at Yanshou Temple (延壽寺) in Hangzhou (杭州), dedicating himself to Pure Land practice for sixty years. Whenever he faced others, he would always encourage them to recite the Buddha's name. He built a precious pavilion and erected the images of the Three Sages (三聖像), which were considered especially unique. A man named Jiang Ziren (江自任) suddenly dreamed that a precious seat descended from the sky, saying that Vinaya Master Hui Heng should ascend to this seat. Coincidentally, layman Sun (孫居士), a member of his society, bid farewell to Hui Heng in advance and passed away at home making hand gestures. Hui Heng went to offer incense and pay his respects, and upon returning, he said to his disciples: 'Layman Sun has already gone, and I am about to go as well.' He then gathered the assembly to recite the Buddha's name and spoke a verse for them: 'Amitabha's name, I utter with my mouth, the white hair (白毫, urna) I contemplate in my mind, holding this unwavering heart, I will surely be born in the Land of Bliss (安養).' After saying this, he sat upright and passed away (from 'Buddhist Records Compiled'). Xing Shen: His origins are unknown. When receiving the full precepts, he recited the Four-Part Vinaya Text (四分戒本), understanding it thoroughly in three days. He studied the Vinaya under Dharma Master Dazhi (大智法師) and resided at Mingqing Temple (明慶寺) for twenty years. He fell ill and set up a Western Buddha image, ordering his disciples to chant the Buddha's name. After several days, he suddenly got up, requested his three robes, personally chanted the Amitabha Sutra (彌陀經), loudly proclaimed the Buddha's name, and passed away in the lotus position (from 'Buddhist Records Compiled'). Yong Qin: His origins are unknown. He resided at Qibao Temple (七寶院) in Qiantang (錢塘).

依大智學律。聞大智示眾曰。生宏毗尼。死歸安養。出家學道。能事斯畢。即標心凈土。一志不退。日課佛三萬。嘗神遊凈土。見佛大士種種異相。謂侍者曰。吾明日西行矣。即集眾唱佛。黎明合掌西向。跏趺而化(佛祖統紀)。

惟渥

惟渥。錢塘人。杜門謝事。閱大藏三過。華嚴法華諸經。總誦二萬卷。晚年誦彌陀經二十藏。一夕偶疾。西向端坐。作印而化(佛祖統紀)。

仲明

仲明。不詳其所出。居山陰報恩寺。素無戒檢。偶因感疾。謂同學道寧曰。心識散亂。何藥可治。寧云。但隨息唸佛為上藥。明依法念之。至七日困甚。寧又令觀想佛像。久之。忽言二菩薩至。已而曰。佛來也。瞑目而化(佛祖統紀)。

沖益

沖益。不詳其所出。居錢塘凈光寺。刺血書凈土七經。復金書法華。刻西方三聖像。依止觀坐禪法。念阿彌陀佛。一日感疾。不服藥。拈香對佛懺悔。請大眾同唱佛名。諷彌陀經。至西方世界。奄然而化(佛祖統紀)。

本空

本空。字虛堂。姓徐。明州奉化人。母夢神光繞室而有子。空少時常蔬食誦經。年十四出家。從智涌然法師受教觀。淳熙中。主資教寺。后遷白蓮寺。大揚宗教。日以往生為正念。紹熙三年三月三日。別眾就座。書偈而化

【現代漢語翻譯】現代漢語譯本：

依《大智學律》，聽聞大智開示大眾說：『活著弘揚毗尼（Vinaya，戒律），死後歸往安養（極樂世界）。出家學道，能做的事就全部做完了。』於是立定心意求生凈土，一心一意永不退轉。每日唸佛三萬聲，曾經神遊凈土，見到佛和大菩薩種種殊勝的景象。告訴侍者說：『我明日就要往生西方了。』於是召集大眾一起唸佛。黎明時合掌面向西方，結跏趺坐而逝（出自《佛祖統紀》）。惟渥，錢塘人。閉門謝絕俗事，閱讀《大藏經》三遍。《華嚴經》、《法華經》等諸經，總共背誦二萬卷。晚年誦《彌陀經》二十遍。一天晚上偶然生病，面向西方端正坐好，結手印而逝（出自《佛祖統紀》）。仲明，不清楚他的來歷。住在山陰報恩寺。平時沒有戒律約束。偶然因為生病，告訴同學道寧說：『心識散亂，用什麼藥可以治療？』道寧說：『只要隨呼吸唸佛是最好的藥。』仲明依法念佛。到第七天病情非常嚴重。道寧又讓他觀想佛像。過了很久，仲明忽然說有兩個菩薩來了。一會兒又說：『佛來了。』閉上眼睛而逝（出自《佛祖統紀》）。沖益，不清楚他的來歷。住在錢塘凈光寺。用刺血書寫《凈土七經》，又用金字書寫《法華經》，雕刻西方三聖像。依照止觀坐禪的方法，念阿彌陀佛。一天生病，不吃藥，點香面對佛懺悔，請大眾一起唱唸佛名，諷誦《彌陀經》。說到西方世界時，安然而逝（出自《佛祖統紀》）。本空，字虛堂，姓徐，明州奉化人。他的母親夢見神光環繞房間而懷孕生下他。本空小時候常常吃素誦經。十四歲出家，跟隨智涌然法師學習教觀。淳熙年間，主持資教寺，後來遷往白蓮寺，大力弘揚宗教。每天以求生往生作為正念。紹熙三年三月初三，告別大眾就座，寫下偈語而逝。

【English Translation】 English version:

According to the 『Da Zhi Xue Lu』 (Great Wisdom Learning Rules), Da Zhi (Great Wisdom) addressed the assembly, saying, 『While alive, propagate the Vinaya (discipline); upon death, return to Sukhavati (Pure Land). Having renounced the world to study the Way, one has accomplished all that can be done.』 Thereupon, he resolved to be reborn in the Pure Land, with unwavering determination. He recited the Buddha's name 30,000 times daily and once spiritually traveled to the Pure Land, witnessing various extraordinary appearances of Buddhas and Bodhisattvas. He told his attendant, 『I shall depart for the West tomorrow.』 He then gathered the assembly to chant the Buddha's name. At dawn, he joined his palms facing West, sat in the lotus position, and passed away (from 『Buddhist Records』). Wei Wo was a native of Qiantang. He secluded himself, declining worldly affairs, and read the 『Great Treasury of Sutras』 three times. He recited a total of 20,000 volumes of scriptures, including the 『Avatamsaka Sutra』 and the 『Lotus Sutra.』 In his later years, he recited the 『Amitabha Sutra』 twenty times. One evening, he fell ill, sat upright facing West, formed a mudra (hand gesture), and passed away (from 『Buddhist Records』). Zhong Ming's origins are unknown. He resided at Bao'en Temple in Shanyin. He was usually without discipline or precepts. Once, due to illness, he said to his fellow practitioner Dao Ning, 『My mind is scattered and confused. What medicine can cure this?』 Dao Ning said, 『Simply reciting the Buddha's name with each breath is the best medicine.』 Zhong Ming followed this method. By the seventh day, he was in great distress. Dao Ning then instructed him to visualize the Buddha's image. After a long time, Zhong Ming suddenly said that two Bodhisattvas had arrived. Shortly after, he said, 『The Buddha is here.』 He closed his eyes and passed away (from 『Buddhist Records』). Chong Yi's origins are unknown. He resided at Jingguang Temple in Qiantang. He transcribed the 『Seven Pure Land Sutras』 in blood and wrote the 『Lotus Sutra』 in gold ink. He also carved images of the Three Saints of the West. Following the method of 『zhi guan』 (cessation and contemplation) meditation, he recited Amitabha Buddha's name. One day, he fell ill and refused medicine. He lit incense, repented before the Buddha, and requested the assembly to chant the Buddha's name together and recite the 『Amitabha Sutra.』 As he spoke of the Western World, he peacefully passed away (from 『Buddhist Records』). Ben Kong, also known as Xu Tang, whose surname was Xu, was a native of Fenghua in Mingzhou. His mother dreamed of divine light surrounding the room and conceived him. As a child, Ben Kong often ate vegetarian food and recited scriptures. At the age of fourteen, he renounced the world and studied the teachings of 『jiao guan』 (doctrine and contemplation) under Dharma Master Zhi Yongran. During the Chunxi era, he presided over Zijiao Temple and later moved to Bailian Temple, where he greatly promoted the teachings. He regarded rebirth in the Pure Land as his primary focus. On the third day of the third month of the Shaoxi era, he bid farewell to the assembly, took his seat, wrote a verse, and passed away.

(佛祖統紀)。

法因

法因。字刳心。姓顧。明州慈溪人。學于草菴因法師。盡其旨要。時稱為小因。主廣壽寺三十年。冥心凈業。晝夜講演。未嘗一日詣族姓家。施者至。不得卻。受其少分。所居室。或勸新之。曰此軀尚無常。何事外物為哉。紹熙四年八月示疾。于定中見凈土二菩薩。謂左右曰。吾睹法華道場。與平時所見異甚。吾將行矣。即集眾諷觀經。稱佛號。或請留偈。乃書曰。我與彌陀本無二。二與不二並皆離。我今如此見彌陀。感應道交難思議。挺身端坐。結印而化(佛祖統紀)。

智廉

智廉。不詳其所出。居上虞化度寺。稟性質樸。是非不掛唇吻。初遍參宗門。晚節一意西方。慶元元年秋八月。無病。忽別眾曰。我夢中見阿彌陀佛。身長七八尺。紫金相好。現白毫光。大眾圍繞而說法。佛言諸善人等。當起大信心。修諸善法。來生我國。說已即隱。我既見佛。往生必矣。乃書偈曰。雁過長空。影沈寒水。無滅無生。蓮華國里。書畢。回身向西。結印而化。年八十二(樂邦文類)。

慧明

慧明。字無晦。杭州鹽官人。出家祥符寺。依上竺慧光二十年。了一心三觀之旨。晚居菁山常照寺。修凈業。日課法華全部。楞嚴圓覺等經。亦循環諷誦。持彌陀號日萬數。

【現代漢語翻譯】現代漢語譯本

法因

法因，字刳心（字：對人的稱呼，一般用於同輩或長輩之間），姓顧，是明州慈溪人。他向草菴因法師學習，掌握了其學說的精髓要義，當時被稱為『小因』。他主持廣壽寺三十年，潛心修習凈土法門，日夜講經說法，從未有一天去拜訪有權勢的家族。有佈施者前來，他也不拒絕，但只接受其中少部分。他所居住的房間，有人勸他翻新，他說：『這個身體尚且無常，何必為外物費心呢？』紹熙四年八月，他示現疾病，在禪定中見到凈土的兩位菩薩。他告訴身邊的人說：『我所看到的法華道場，與平時所見到的非常不同，我將要走了。』於是召集眾人諷誦《觀經》，稱念佛號。有人請他留下偈語，於是他寫道：『我與彌陀（阿彌陀佛的簡稱）本無二，二與不二並皆離。我今如此見彌陀，感應道交難思議。』說完，挺直身體端坐，結手印而逝。（出自《佛祖統紀》）

智廉

智廉，不清楚他的出身來歷。居住在上虞化度寺。他天性淳樸，從不在言語上爭論是非。起初廣泛參訪各宗派，晚年一心向往西方凈土。慶元元年秋八月，沒有生病，忽然告別眾人說：『我在夢中見到阿彌陀佛（西方極樂世界的教主），身長七八尺，紫金色身，相好莊嚴，放出白毫光。大眾圍繞著他聽他說法。佛說：諸位善人等，應當發起大信心，修習各種善法，來生我的國度。』說完就隱去了。『我既然已經見到佛，往生西方必定無疑了。』於是寫下偈語說：『雁過長空，影沈寒水。無滅無生，蓮華國里。』寫完，轉身面向西方，結手印而逝。享年八十二歲。（出自《樂邦文類》）

慧明

慧明，字無晦（字：對人的稱呼，一般用於同輩或長輩之間），是杭州鹽官人。在祥符寺出家，跟隨上竺慧光二十年，通達了一心三觀的宗旨。晚年居住在菁山常照寺，修習凈土法門。每天誦讀《法華經》全部，以及《楞嚴經》、《圓覺經》等經典，也循環諷誦，唸誦彌陀（阿彌陀佛的簡稱）名號每天數萬遍。

【English Translation】 English version

Fa Yin

Fa Yin, styled Kuxin (字: a courtesy name used in addition to a person's given name), whose surname was Gu, was a native of Cixi in Mingzhou. He studied under Dharma Master Cao'an Yin, mastering the essence of his teachings, and was known as 'Little Yin' at the time. He presided over Guangshou Temple for thirty years, dedicating himself to the Pure Land practice, lecturing day and night, and never visiting influential families. When donors came, he did not refuse, but only accepted a small portion of their offerings. When someone suggested renovating his room, he said, 'This body is impermanent, why bother with external things?' In the eighth month of the fourth year of Shaoxi, he manifested illness and saw two Bodhisattvas of the Pure Land in meditation. He told those around him, 'The Dharma assembly of the Lotus Sutra I see is very different from what I usually see. I am about to depart.' Then he gathered the assembly to chant the Visualization Sutra and recite the Buddha's name. When someone asked him to leave a verse, he wrote: 'I and Amitabha (short for Amitābha Buddha) are originally not two, two and not two are both transcended. Now I see Amitabha in this way, the interaction of response and path is inconceivable.' After speaking, he sat upright, formed a mudra (a symbolic hand gesture), and passed away. (From 'Comprehensive Records of the Buddhas and Patriarchs')

Zhi Lian

Zhi Lian, whose origins are unknown, resided at Huadu Temple in Shangyu. He was simple and honest by nature, never arguing about right and wrong. Initially, he widely visited various schools, but in his later years, he devoted himself to the Western Pure Land. In the eighth month of the first year of Qingyuan, without illness, he suddenly bid farewell to the assembly, saying, 'I saw Amitabha Buddha (the principal Buddha of the Western Pure Land) in a dream, his body seven or eight feet tall, with a purple-gold complexion, adorned with auspicious marks, emitting a white beam of light from his urna (a mark between the eyebrows). The assembly surrounded him, listening to his teachings. The Buddha said, 'All you virtuous people, should generate great faith, cultivate various good deeds, and be reborn in my land.' After speaking, he disappeared. 'Since I have seen the Buddha, my rebirth in the Western Pure Land is certain.' Then he wrote a verse saying: 'Geese fly across the long sky, their shadows sink in the cold water. Without extinction, without birth, in the land of lotus flowers.' After writing, he turned to the west, formed a mudra, and passed away. He was eighty-two years old. (From 'Classified Texts on the Land of Bliss')

Hui Ming

Hui Ming, styled Wuhui (字: a courtesy name used in addition to a person's given name), was a native of Yanguan in Hangzhou. He left home at Xiangfu Temple and followed Shangzhu Huiguang for twenty years, mastering the essence of the One Mind and Three Contemplations. In his later years, he resided at Changzhao Temple on Mount Qing, cultivating the Pure Land practice. He recited the entire Lotus Sutra daily, as well as the Surangama Sutra, the Perfect Enlightenment Sutra, and other scriptures, also reciting them in cycles, and chanting the name of Amitabha (short for Amitābha Buddha) tens of thousands of times each day.

慶元五年春。示疾。召徒屬曰。吾學大乘。求生凈土。今必遂矣。弟子請作頌。斥曰。我臨死。豈更謎語乎。不得已。大書骨頭只煨過五字。即累足坐逝。眾聞天樂西來。徘徊頂上。有頃而息。茶毗。得五色舍利無數(樂邦文類)。

了義

了義。號木訥。鐘離少師之曾孫也。年十五。舉進土。過金陵。見保寧璣公。聞法開悟。即從剃染。隨所至處扁曰昨夢。唸唸西方。未嘗間斷。祥公赴黃檗。挽之偕行。一夕祥夢義來別云。西歸矣。復見佛菩薩。授以金臺。越三日。炷香宴坐。含笑而化。嘗詣五臺。忽覺隨眾菩薩後行道。有紫綬金章二人從其後。義詰其名。一僧引至殿旁。觀玉牌金書王古葛繁二名字。二人俱修凈業。事具本傳中(佛祖統紀)。

慧誠

慧誠。不詳其所出。居錢塘資聖寺。誦金剛經。禮西方佛。嘗神遊凈土。親睹佛容。旋于山岫穢薪為龕。坐龕中。稱佛號。縱火自焚(佛祖統紀)。

祖南

祖南。不詳其所出。居南嶽。刺血書阿彌陀經五百卷。金剛經一百卷。法華經十部。先後二十七年。長時念佛。期生安養。末後血干骨立。唸佛之聲不絕。一日至方丈。升座而化。體中迸出舍利。隨取隨生(佛祖統紀)。

晞湛

晞湛。山陰人。少為儒生。忽厭

【現代漢語翻譯】現代漢語譯本：慶元五年春天，（某僧人）示現疾病，召集弟子們說：『我學習大乘佛法，求生凈土，現在必定能夠實現了。』弟子們請求（為他）作頌，（他）斥責說：『我臨死的時候，難道還要說謎語嗎？』不得已，（他）大書『骨頭只煨過』五個字，就累足坐著逝世了。眾人聽到天樂從西方傳來，在頭頂上徘徊，過了一會兒才停止。火化后，得到五色舍利無數（出自《樂邦文類》）。

了義（Liao Yi）：了義，法號木訥（Mu Ne），是鐘離少師的曾孫。十五歲時，考中進士。路過金陵時，見到保寧璣公（Bao Ning Ji Gong），聽聞佛法后開悟，隨即剃度出家。所到之處都題寫『昨夢』二字，念念不忘西方凈土，從未間斷。祥公（Xiang Gong）前往黃檗山，邀請他一同前往。一天晚上，祥公夢見了義前來告別，說要西歸了。又夢見佛菩薩，授予他金臺。過了三天，（他）點燃香，安然端坐，含笑而逝。曾經前往五臺山，忽然覺得跟隨在眾菩薩後面行走，有兩個身穿紫綬金章的人跟在他的後面。了義詢問他們的名字，一個僧人引他到殿旁，觀看玉牌上用金字書寫的王古（Wang Gu）、葛繁（Ge Fan）二人的名字。這二人都修習凈業，事蹟記載在他們的本傳中（出自《佛祖統紀》）。

慧誠（Hui Cheng）：慧誠，不清楚他的出身。居住在錢塘資聖寺，誦讀《金剛經》（Vajra Sutra），禮拜西方佛。曾經神遊凈土，親眼見到佛的容貌。隨後在山間的巖穴中用污穢的柴草搭建了一個小龕，坐在龕中，稱念佛號，縱火自焚（出自《佛祖統紀》）。

祖南（Zu Nan）：祖南，不清楚他的出身。居住在南嶽，用刺血書寫了《阿彌陀經》（Amitabha Sutra）五百卷，《金剛經》（Vajra Sutra）一百卷，《法華經》（Lotus Sutra）十部。前後共二十七年，長期唸佛，期望往生安養凈土。最後血脈枯竭，只剩骨頭，但唸佛的聲音不絕。有一天來到方丈室，升座而逝。身體中迸出舍利，隨取隨生（出自《佛祖統紀》）。

晞湛（Xi Zhan）：晞湛，是山陰人。年輕時是儒生，忽然厭倦了

【English Translation】 English version: In the spring of the fifth year of Qingyuan, (a certain monk) manifested illness and summoned his disciples, saying, 'I have studied the Mahayana Dharma and seek rebirth in the Pure Land. Now I will surely achieve it.' The disciples requested to compose a eulogy (for him), but (he) rebuked, 'Am I, at the point of death, still to speak in riddles?' Having no other choice, (he) wrote in large characters the five words 'Only the bones have been simmered,' and then sat in the lotus position and passed away. The assembly heard heavenly music coming from the West, hovering above their heads, and ceasing after a while. After cremation, countless five-colored sariras (relics) were obtained (from Le Bang Wen Lei).

Liao Yi: Liao Yi, with the Dharma name Mu Ne, was the great-grandson of Zhongli Shaoshi. At the age of fifteen, he passed the jinshi examination. Passing through Jinling, he met Baoning Ji Gong and attained enlightenment upon hearing the Dharma. He immediately shaved his head and became a monk. Wherever he went, he inscribed the words 'Yesterday's Dream,' constantly mindful of the Western Pure Land, without interruption. Xiang Gong went to Huangbo Mountain and invited him to go along. One night, Xiang dreamed that Yi came to bid farewell, saying he was returning to the West. He also saw Buddhas and Bodhisattvas, who presented him with a golden dais. Three days later, (he) lit incense, sat in meditation, and passed away with a smile. He once went to Mount Wutai and suddenly felt himself walking behind a group of Bodhisattvas, with two people in purple robes and golden seals following behind him. Yi asked their names, and a monk led him to the side of the hall to see the names Wang Gu and Ge Fan inscribed in gold on jade tablets. Both of these men cultivated Pure Land practices, and their stories are recorded in their biographies (from Fo Zu Tong Ji).

Hui Cheng: Hui Cheng, whose origins are unknown, resided at Zisheng Temple in Qiantang. He recited the Vajra Sutra (Diamond Sutra) and prostrated to the Buddhas of the West. He once traveled to the Pure Land in spirit and personally beheld the Buddha's countenance. Subsequently, he built a small hermitage in a mountain cave with filthy firewood, sat in the hermitage, recited the Buddha's name, and set himself on fire (from Fo Zu Tong Ji).

Zu Nan: Zu Nan, whose origins are unknown, resided in Mount Nanyue. He transcribed the Amitabha Sutra five hundred times, the Vajra Sutra one hundred times, and the Lotus Sutra ten times, using his own blood. Over the course of twenty-seven years, he constantly recited the Buddha's name, hoping to be reborn in the Land of Bliss. In the end, his blood dried up and only his bones remained, but the sound of his Buddha recitation never ceased. One day, he went to the abbot's room, ascended the seat, and passed away. Sariras (relics) burst forth from his body, appearing as quickly as they were taken (from Fo Zu Tong Ji).

Xi Zhan: Xi Zhan was a native of Shanyin. In his youth, he was a Confucian scholar, but suddenly became weary of

世出家。與瑩行人建無量壽佛殿于院社。專修凈業。坐不背西。久之。常見三聖相。一夕面西誦經。正坐作印而化(佛祖統紀)。

法持

法持。不詳其所出。居化度寺。修彌陀懺三年。燼二指。增受戒法。造西方三聖像。誦觀經彌陀經如意輪咒。愿促閻浮之壽早生安養。一日小疾。哭禱佛前。愿垂接引。唱佛之聲。聞于百步。忽見佛身丈六。立於池上。即自言曰。我已得中品生矣。端坐面西而化(佛祖統紀)。

了宣

了宣。姓潘。明州奉化人。肄業于南湖。精究三觀十乘之旨。閱大乘經。無不通曉。修法華懺法。二十七年。與釋善榮相善。凡所進修。必與榮偕。榮嘗金書法華楞嚴凈名圓覺等經。宣助成之。或施人手畫觀音像。二人結誓往生。隨方勸誘。於是從而唸佛者日眾。一日宣詣榮室。曰歸期已迫。當重會凈土。榮笑曰。正欲見君作略爾。宣即集眾告別。命誦經唱佛號。書偈曰。性相忘情。一三無寄。息風不行。摩訶室利。合掌而逝。時正炎暑。停龕七日。顏色紅潤。口流微涎。異香噴人。時嘉泰元年五月十日也。阇維舍利無算。宣入寂三年。榮取經像分施故舊。諷普賢行法經。小彌陀經。令眾助稱佛號。乃跏趺曰。我赴宣公之約。言畢。蛻然而化(佛祖統紀明高僧傳)。

【現代漢語翻譯】現代漢語譯本世出家，在院社與瑩行人為阿彌陀佛（Amitabha，音譯，意為無量壽佛）建造佛殿，專心修習凈土法門，坐臥不背對西方。時間久了，常常看見西方三聖的形象。一天晚上，他面朝西方誦經，結跏趺坐，手結印契而逝世。（出自《佛祖統紀》）

法持

法持，不清楚他的出身。居住在化度寺，修習彌陀懺法三年，燒掉兩個手指，增加受持戒律。塑造西方三聖像，誦讀《觀經》、《彌陀經》和《如意輪咒》。發願縮短在此閻浮提（Jambudvipa，音譯，佛教傳說中的四大部洲之一）的壽命，早日往生安養（Sukhavati，音譯，意為極樂凈土）。一天，他得了小病，在佛前哭泣祈禱，希望佛陀垂慈接引。他唱唸佛號的聲音，百步之外都能聽到。忽然看見丈六高的佛身，站立在池塘之上。他隨即說：『我已經得到中品往生了。』然後端正地坐著，面朝西方而逝世。（出自《佛祖統紀》）

了宣

了宣，姓潘，是明州奉化人。在南湖學習，精通三觀十乘的宗旨，閱讀大乘經典，沒有不通曉的。修習《法華懺法》二十七年。與釋善榮關係很好，凡是進修，必定與善榮一起。善榮曾經用金字書寫《法華經》、《楞嚴經》、《凈名經》、《圓覺經》等經典，了宣幫助他完成。或者佈施給別人手繪的觀音像。二人結誓往生西方極樂世界，隨處勸導他人唸佛，因此跟隨他們唸佛的人一天比一天多。一天，了宣到善榮的房間，說：『我回歸的日子已經迫近，應當在凈土再次相會。』善榮笑著說：『我正想看看你如何安排。』了宣隨即召集眾人告別，命令大家誦經唱唸佛號，寫下偈語說：『性相忘情，一三無寄。息風不行，摩訶室利（Mahasri，音譯，意為大吉祥）。』合掌而逝。當時正是炎熱的夏天，停放靈柩七天，臉色紅潤，口角流出少許涎水，異香撲鼻。時間是嘉泰元年五月十日。火化后得到無數舍利。了宣入寂三年後，善榮取出經像分發給故交舊友，諷誦《普賢行法經》、《小彌陀經》，讓大家幫助稱念佛號。於是結跏趺坐說：『我赴了宣公的約。』說完，安然逝世。（出自《佛祖統紀》、《明高僧傳》）

【English Translation】 English version Shi Chujia, together with Ying Xingren, built a hall for Amitabha Buddha (Amitabha, meaning 'Infinite Life Buddha') in the monastery, dedicated to the Pure Land practice, never sitting or lying with their back to the West. After a long time, he often saw the images of the Three Sages of the West. One evening, facing West, he recited scriptures, sat in full lotus posture, formed a mudra with his hands, and passed away. (From 'Comprehensive Records of the Buddha and Patriarchs')

Fa Chi

Fa Chi, whose origins are unknown, resided at Huadu Temple. He practiced the Amitabha Repentance for three years, burned two fingers as an offering, and further received precepts. He created images of the Three Sages of the West, and recited the 'Contemplation Sutra,' the 'Amitabha Sutra,' and the 'Cintamanicakra Dharani.' He vowed to shorten his life in Jambudvipa (Jambudvipa, one of the four great continents in Buddhist cosmology) and be reborn in Sukhavati (Sukhavati, the Pure Land of Bliss) as soon as possible. One day, suffering from a minor illness, he wept and prayed before the Buddha, hoping for the Buddha's compassionate guidance. The sound of his chanting the Buddha's name could be heard a hundred steps away. Suddenly, he saw a sixteen-foot-tall Buddha standing on the pond. He then said, 'I have already attained rebirth in the Middle Grade.' He sat upright, facing West, and passed away. (From 'Comprehensive Records of the Buddha and Patriarchs')

Liao Xuan

Liao Xuan, whose surname was Pan, was from Fenghua in Mingzhou. He studied at Nanhu, mastering the principles of the Threefold Contemplation and the Ten Vehicles. He read the Mahayana sutras and understood them all. He practiced the 'Lotus Repentance' for twenty-seven years. He had a good relationship with Shi Shanrong, and they always practiced together. Shanrong once wrote the 'Lotus Sutra,' 'Surangama Sutra,' 'Vimalakirti Sutra,' and 'Perfect Enlightenment Sutra' in gold script, and Liao Xuan helped him complete them. They also distributed hand-painted images of Guanyin (Avalokitesvara) to others. The two made a vow to be reborn in the Western Pure Land, and encouraged others to recite the Buddha's name wherever they went. As a result, the number of people who followed them in reciting the Buddha's name increased day by day. One day, Liao Xuan went to Shanrong's room and said, 'The day of my return is approaching, we should meet again in the Pure Land.' Shanrong smiled and said, 'I just wanted to see how you would arrange it.' Liao Xuan then gathered the people to say goodbye, ordered everyone to recite scriptures and chant the Buddha's name, and wrote a verse saying: 'Nature and form forget emotions, one and three have no dependence. The breath ceases, Maha Sri (Mahasri, great auspiciousness).' He passed away with his palms together. It was the height of summer, but his body remained in the coffin for seven days, his face was rosy, and a slight saliva flowed from his mouth, with a strange fragrance filling the air. The time was the tenth day of the fifth month of the first year of the Jiatai era. Countless relics were obtained after cremation. Three years after Liao Xuan's passing, Shanrong took out the scriptures and images and distributed them to old friends, recited the 'Samantabhadra's Conduct and Vows Sutra' and the 'Smaller Amitabha Sutra,' and asked everyone to help chant the Buddha's name. Then he sat in full lotus posture and said, 'I am going to keep my appointment with Liao Xuan.' After speaking, he passed away peacefully. (From 'Comprehensive Records of the Buddha and Patriarchs,' 'Biographies of Eminent Monks of the Ming Dynasty')

曇懿

曇懿。不詳其所出。居錢塘凈住寺。以醫為業。晚年禮法華經。修唸佛三昧。出平時所蓄。供佛飯僧。造像設浴。如是二十年。后微疾。屏藥石。延七僧唱佛以助往生。次日見蓮華大如屋。又一日見梵僧臨榻問訊。夜半。眾聞唱佛聲漸微。視之。泊然逝矣(佛祖統紀)。

祖朗

祖朗。姓李。薊州人。九歲出家。禮燕京大聖安寺圓通國師為師。金大定中。歷住崇壽香林諸寺。真祐間。賜號圓通大師。日誦彌陀數萬聲。年七十四。將示寂。預告其徒曰。吾生緣盡矣。其徒訝之。后七日。口占偈曰。咄這皮袋。常為患害。繼祖無能。唸佛有賴。來亦無來。去亦無礙。四大五陰。一時敗壞。且道還有不敗壞者么。良久云。浮雲散盡月升空。極樂光中常自在。遂跏趺而卒(湛然居士集)。

太微

太微。不詳其所出。兒時。投錢塘法安法師出家。初授彌陀經。便能背誦。及受具。發願扃門唸佛。為不退僧。嘗縱步後山。忽聞笛聲。豁然開悟。因蓄一笛以自娛。有凌監薄者。亦修凈業。稱微為凈土鄉長。一日叩門曰。凈土鄉弟相見。微曰。可相見於凈土。今日誦佛正忙耳。翌朝。人怪其不赴粥。往視之。見笛缽禪椅。先經火燼。跏趺地上而化(佛祖統紀)。

思聰

思聰。不

【現代漢語翻譯】現代漢語譯本曇懿：生平不詳。居住在錢塘凈住寺，以行醫為業。晚年虔誠禮拜《法華經》，修習唸佛三昧（Samadhi，佛教術語，指心神平靜、專注的狀態）。拿出平時積蓄，供養佛、齋僧，建造佛像並舉行沐浴儀式，如此持續了二十年。後來略感不適，拒絕醫藥治療，請來七位僧人唱唸佛號以幫助往生。第二天，看見蓮花大如房屋。又過一日，看見梵僧來到床前問候。半夜時分，眾人聽到唱佛的聲音漸漸微弱，看他時，已經安詳逝去（出自《佛祖統紀》）。祖朗：俗姓李，是薊州人。九歲出家，拜燕京大聖安寺的圓通國師為師。金朝大定年間，先後住在崇壽寺、香林寺等寺廟。真祐年間，被賜予『圓通大師』的稱號。每日誦唸彌陀佛號數萬聲。七十四歲時，將要示寂（Nirvana，佛教術語，指涅槃，即解脫生死輪迴的狀態），預先告知他的弟子說：『我此生的緣分已盡。』他的弟子感到驚訝。七日後，口述偈語說：『咄，這臭皮囊，常帶來患害。繼承祖師我無能為力，唸佛修行有所依靠。來也無所從來，去也無所去，四大（地、水、火、風）五陰（色、受、想、行、識）一時敗壞。那麼，還有不敗壞的東西嗎？』良久，又說：『浮雲散盡，明月升上天空，在極樂世界的光明中永遠自在。』於是結跏趺坐而逝（出自《湛然居士集》）。太微：生平不詳。年幼時，投奔錢塘法安法師出家。最初學習《彌陀經》，就能背誦。等到受具足戒后，發願關閉房門唸佛，成為不退轉的僧人。曾經在後山散步，忽然聽到笛聲，豁然開悟。因此收藏一支笛子來自己娛樂。有位名叫凌監薄的人，也修習凈土法門，稱太微為凈土鄉長。一日敲門說：『凈土鄉的兄弟想見你。』太微說：『可以在凈土中相見，我今天誦佛正忙。』第二天早上，人們奇怪他沒有去吃粥，前去檢視，看見笛子、缽、禪椅，都已經燒成灰燼，太微則在地上結跏趺坐而化（出自《佛祖統紀》）。思聰：生平不詳。

【English Translation】 English version Tan Yi: His origins are unknown. He resided in Jingzhu Temple in Qiantang, working as a physician. In his later years, he devoutly worshipped the Lotus Sutra and practiced the Samadhi (Samadhi, Buddhist term, referring to a state of mental tranquility and concentration) of Buddha recitation. He used his accumulated savings to make offerings to the Buddha, provide meals for monks, and build and bathe Buddha statues, doing so for twenty years. Later, he felt slightly unwell and refused medical treatment, inviting seven monks to chant Buddha's name to help him be reborn in the Pure Land. The next day, he saw a lotus flower as large as a house. A day later, he saw a Brahma monk come to his bedside to inquire about his well-being. At midnight, the monks heard the sound of chanting Buddha's name gradually fading away. When they looked at him, he had passed away peacefully (from Comprehensive Records of Buddhas and Patriarchs). Zu Lang: His surname was Li, and he was from Jizhou. He became a monk at the age of nine, taking Yuantong Guoshi of Dasheng'an Temple in Yanjing as his teacher. During the Dading period of the Jin Dynasty, he successively resided in Chongshou Temple, Xianglin Temple, and other temples. During the Zhenyou period, he was granted the title 'Great Master Yuantong'. He recited Amitabha's name tens of thousands of times every day. At the age of seventy-four, when he was about to enter Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death), he foretold his disciples, 'My karmic connection with this life is exhausted.' His disciples were surprised. Seven days later, he recited a verse: 'Bah, this stinking skin bag, always brings suffering. I am incapable of succeeding the patriarchs, but I rely on reciting the Buddha's name for cultivation. Coming is without coming, and going is without going. The Four Great Elements (earth, water, fire, wind) and Five Skandhas (form, feeling, perception, volition, consciousness) are destroyed at once. Then, is there anything that is not destroyed?' After a long silence, he said, 'The floating clouds have dispersed, and the moon rises in the sky, forever at ease in the light of the Pure Land.' Then he sat in full lotus posture and passed away (from Collected Works of Layman Zhanran). Tai Wei: His origins are unknown. As a child, he sought refuge with Dharma Master Fa'an of Qiantang and became a monk. He was able to recite the Amitabha Sutra from memory after initially learning it. After receiving the full precepts, he vowed to close his door and recite the Buddha's name, becoming a non-retreating monk. Once, while walking in the back mountains, he suddenly heard the sound of a flute and had a sudden enlightenment. Therefore, he kept a flute to entertain himself. There was a person named Ling Jianbo who also practiced the Pure Land Dharma and called Tai Wei the village head of the Pure Land. One day, he knocked on the door and said, 'A brother from the Pure Land wants to see you.' Tai Wei said, 'We can meet in the Pure Land; I am busy reciting the Buddha's name today.' The next morning, people were surprised that he did not go to eat porridge. When they went to check on him, they saw that the flute, bowl, and meditation chair had been burned to ashes, and Tai Wei had transformed while sitting in full lotus posture on the ground (from Comprehensive Records of Buddhas and Patriarchs). Si Cong: His origins are unknown.

詳其所出。居錢塘法安寺。少喜作詩。及讀大乘諸經。有會。遂息心凈土。日誦蓮經二部。兼持佛名。未嘗語及世事。一日忽謂弟子曰。夜見佛菩薩同來接引。弟子曰。或恐魔試。奈何。聰曰。吾去後。但視吾胸前。可驗也。越二夕。命聲磬唱佛名。喜曰。佛來矣。奄然而化。視胸前一掌許。有文紅潤。如蓮華(佛祖統紀西湖志)。

凈觀

凈觀。不詳其所出。住嘉興寂光庵。修凈土懺法十餘年。謂弟子曰。我后二十七日行矣。至期二日前。見紅蓮華。次日。又見黃華滿空。有化童子坐于華上。三日入龕端坐。命眾唱佛。頃之脫去(嘉興縣誌)。

利先

利先。不詳其所出。居新城法慧寺。日誦法華。兼持佛號。每至中夜。其聲哀切。愿早脫娑婆。往生極樂。晚歲。屢感祥夢。忽示疾。命眾同唱佛名。西向凝望。端坐而逝(佛祖統紀)。

師安

師安。不詳其所出。受業烏鎮普靜寺。通華嚴宗旨。修彌陀懺。觀想凈土二十年。昕夕不廢。一生多病。臨終忽精爽異常時。謂弟子曰。佛菩薩已降。吾將行矣。即端坐而化(佛祖統紀)。

如寶

如寶。不詳其所出。受業霅川覺華寺。聞古德有以浴僧功德迴向凈土者。遂治浴室。供眾僧。閱二十年。建西方佛像。誓求往生

【現代漢語翻譯】現代漢語譯本：詳細地考察了他的出身。他住在錢塘（Qiantang）的法安寺（Fa'an Temple）。年輕時喜歡寫詩，等到讀了《大乘諸經》（Mahayana Sutras）后，有所領會，於是息心於凈土（Pure Land），每日誦讀《蓮經》（Lotus Sutra）兩部，兼持佛名（reciting the Buddha's name），從未談及世俗之事。一天，忽然對弟子們說：『夜晚見到佛菩薩一同前來接引。』弟子們說：『或許是魔的試探，該怎麼辦？』聰（Cong）說：『我去世后，只要看我的胸前，就可以驗證了。』過了兩天，命令敲擊磬，唱唸佛名，高興地說：『佛來了！』安然而化。看他的胸前，有一掌大小，有紅潤的紋路，像蓮花。

凈觀（Jingguan）不清楚他的出身。住在嘉興（Jiaxing）的寂光庵（Jiguang Nunnery）。修習凈土懺法（Pure Land repentance rituals）十餘年，對弟子們說：『我將在二十七天後離世。』到了期限前兩天，見到紅蓮華（red lotus）。第二天，又見到黃華（yellow flowers）滿空，有化童子（transformed children）坐在花上。第三天進入龕中端坐，命令眾人唱佛，不久就脫離了。

利先（Lixian）不清楚他的出身。住在新城（Xincheng）的法慧寺（Fahui Temple）。每日誦讀《法華經》（Lotus Sutra），兼持佛號（reciting the Buddha's name）。每到半夜，他的聲音哀切，希望早日脫離娑婆（Saha world），往生極樂（Sukhavati）。晚年，屢次感應到吉祥的夢。忽然示現疾病，命令眾人一同唱唸佛名，面向西方凝望，端坐而逝。

師安（Shi'an）不清楚他的出身。在烏鎮（Wuzhen）的普靜寺（Pujing Temple）接受教育。通曉《華嚴經》（Avatamsaka Sutra）的宗旨，修習彌陀懺（Amitabha repentance ritual），觀想凈土（Pure Land）二十年，早晚不懈。一生多病，臨終時忽然精神異常，對弟子們說：『佛菩薩已經降臨，我將要走了。』隨即端坐而化。

如寶（Rubao）不清楚他的出身。在霅川（Zhechuan）的覺華寺（Juehua Temple）接受教育。聽說古代的德行高尚者有以沐浴僧人的功德迴向凈土的，於是建造浴室，供養眾僧，歷時二十年，建造西方佛像，發誓求往生。

【English Translation】 English version: His origins are not detailed. He resided at Fa'an Temple in Qiantang. He enjoyed writing poetry in his youth. Upon reading various Mahayana Sutras, he had an awakening. Consequently, he focused his mind on the Pure Land, reciting the Lotus Sutra twice daily, while also holding the Buddha's name (reciting the Buddha's name). He never spoke of worldly affairs. One day, he suddenly said to his disciples, 'At night, I saw the Buddhas and Bodhisattvas coming together to receive me.' The disciples said, 'Perhaps this is a test by demons. What should we do?' Cong said, 'After I pass away, just look at my chest, and you can verify it.' Two nights later, he ordered the striking of the chime and the chanting of the Buddha's name. He joyfully said, 'The Buddha has come!' and peacefully passed away. Upon looking at his chest, there was a mark about the size of a palm, with red and moist lines, like a lotus flower.

Jingguan His origins are not detailed. He resided at Jiguang Nunnery in Jiaxing. He practiced Pure Land repentance rituals for over ten years. He said to his disciples, 'I will depart in twenty-seven days.' Two days before the appointed time, he saw a red lotus flower. The next day, he saw yellow flowers filling the sky, with transformed children sitting on the flowers. On the third day, he entered the龕 (niche) and sat upright, ordering the assembly to chant the Buddha's name. Soon after, he passed away.

Lixian His origins are not detailed. He resided at Fahui Temple in Xincheng. He recited the Lotus Sutra daily, while also holding the Buddha's name (reciting the Buddha's name). Every midnight, his voice was mournful, wishing to quickly escape the Saha world and be reborn in Sukhavati. In his later years, he repeatedly sensed auspicious dreams. Suddenly, he showed signs of illness, ordering the assembly to chant the Buddha's name together, gazing towards the West, and passed away while sitting upright.

Shi'an His origins are not detailed. He received education at Pujing Temple in Wuzhen. He was well-versed in the principles of the Avatamsaka Sutra. He practiced the Amitabha repentance ritual, contemplating the Pure Land for twenty years, without fail, morning and evening. He was often ill throughout his life. As he approached death, he suddenly became unusually energetic, saying to his disciples, 'The Buddhas and Bodhisattvas have already descended. I am about to depart.' He then passed away while sitting upright.

Rubao His origins are not detailed. He received education at Juehua Temple in Zhechuan. Having heard that ancient virtuous individuals dedicated the merit of bathing monks to the Pure Land, he built a bathhouse, providing for the monastic community for twenty years. He built a Western Buddha statue, vowing to seek rebirth.

。年八十一。請眾啜茶言別。聞鐘鳴。眾方驚異。即向西跏趺。合掌凝望而化(佛祖統紀)。

顯超

顯超。博州人。受金總持三藏。持穢跡金剛咒法。濟病解冤。計所得施五萬緡。入永壽常住。后病中見佛菩薩前迎。蓮華遍滿。技樂雜奏。弟子哀懇。愿留住世。救苦眾生。凈土變相。漸漸隱沒。乃覆住十五年。行咒救人。一日忽聞天樂異香。佛及眾聖。並現空中。即面西跏趺而化(佛祖統紀)。

有開

有開。不詳其所出。居霅川千步寺。專修凈業。旦暮不忘。于歲旦請眾唱佛諷經。至西方世界。即瞑目長逝(佛祖統紀)。

道生

道生。不詳其所出。居常熟興福寺。造丈六彌陀像。得縣令梅汝能施財莊彩。即集眾諷經唱佛。陳白慟哭辭佛歸臥房。書偈坐亡(佛祖統紀)。

若觀

若觀。不詳其所出。居烏鎮嘉會寺。結十萬人。同唱佛號。人各十萬聲。期先得生者。次弟汲引。觀誦法華光明二經。滿數十萬部。誓與群生。莊嚴凈業。一日索筆書偈。趺坐而化(佛祖統紀)。

瑩珂

瑩珂。不詳其所出。受業霅川瑤山。酒炙無所擇。一日忽自念梵行虧缺。且墮惡道。向同住僧。取戒珠禪師所編往生傳讀之。大有感發。擇一室。面西設坐。絕食唸佛。越

【現代漢語翻譯】現代漢語譯本八十一歲時，他請大家喝茶告別。聽到鐘聲響起，眾人都感到驚異。他隨即面向西方，結跏趺坐，合掌凝視，圓寂。（《佛祖統紀》）顯超（Xianchao）：顯超，博州人。從金總持三藏（Jinzong Chi Sanzang）處接受穢跡金剛咒法。他用此法為人們治病解冤，所得的佈施共有五萬緡，全部捐給了永壽常住。後來在生病期間，他看見佛和菩薩前來迎接，蓮花遍佈，各種樂器演奏。弟子們哀求他，希望他能留在世間，救度受苦的眾生。凈土的景象漸漸隱沒。於是他又住了十五年，繼續行咒救人。有一天，忽然聽到天樂和奇異的香氣，佛和眾聖都出現在空中。他隨即面向西方，結跏趺坐圓寂。（《佛祖統紀》）有開（Youkai）：有開，不清楚他的出身。居住在霅川千步寺，專心修習凈土法門，早晚都不曾忘記。在新年元旦，他請大家一起唱佛、諷誦經文，到達西方世界時，就閉上眼睛，長逝而去。（《佛祖統紀》）道生（Daosheng）：道生，不清楚他的出身。居住在常熟興福寺。他建造了一尊丈六高的彌陀像，得到縣令梅汝能（Mei Runeng）捐助財物和裝飾。於是他召集眾人諷誦經文、唱唸佛號，陳述告別之言，慟哭著辭別佛像，回到臥房，寫下偈語，坐著圓寂。（《佛祖統紀》）若觀（Ruoguan）：若觀，不清楚他的出身。居住在烏鎮嘉會寺。他組織了十萬人，一同唱唸佛號，每人各念十萬聲，約定先往生的人，依次接引其他人。若觀誦讀《法華經》、《光明經》滿數十萬部，發誓與眾生一同莊嚴凈土。有一天，他索要筆墨寫下偈語，結跏趺坐圓寂。（《佛祖統紀》）瑩珂（Yingke）：瑩珂，不清楚他的出身。在霅川瑤山接受佛法。對於酒和肉都不加選擇。有一天，他忽然想到自己梵行有虧，將會墮入惡道。於是向同住的僧人，借來戒珠禪師（Jiezhu Chanshi）所編的《往生傳》閱讀，大受感動。他選擇一間房間，面向西方設定座位，斷食唸佛。過了

【English Translation】 English version At the age of eighty-one, he invited everyone to drink tea and bid farewell. Upon hearing the sound of the bell, everyone was surprised. He then faced west, sat in the lotus position, joined his palms together, gazed intently, and passed away peacefully. (From 'Buddhist Records of the Patriarchs') Xianchao: Xianchao, a native of Bozhou. He received the Ucchusma Vajra mantra from Jinzong Chi Sanzang. He used this mantra to heal illnesses and resolve grievances, and the offerings he received amounted to fifty thousand strings of cash, all of which he donated to the Yongshou Monastery. Later, during his illness, he saw the Buddha and Bodhisattvas coming to greet him, with lotuses everywhere and various musical instruments playing. His disciples pleaded with him, hoping that he would remain in the world to save suffering beings. The Pure Land scene gradually faded away. So he stayed for another fifteen years, continuing to practice the mantra to save people. One day, he suddenly heard heavenly music and a strange fragrance, and the Buddha and all the saints appeared in the sky. He then faced west, sat in the lotus position, and passed away peacefully. (From 'Buddhist Records of the Patriarchs') Youkai: Youkai, whose origins are unknown. He resided in Qianbu Temple in Zhachuan, dedicated to cultivating the Pure Land practice, never forgetting it morning and night. On New Year's Day, he invited everyone to chant the Buddha's name and recite scriptures. Upon reaching the Western Paradise, he closed his eyes and passed away peacefully. (From 'Buddhist Records of the Patriarchs') Daosheng: Daosheng, whose origins are unknown. He resided in Xingfu Temple in Changshu. He built a sixteen-foot-tall Amitabha statue and received donations and decorations from Magistrate Mei Runeng. He then gathered everyone to recite scriptures and chant the Buddha's name, delivered farewell words, wept bitterly as he bid farewell to the Buddha statue, returned to his room, wrote a verse, and passed away peacefully while seated. (From 'Buddhist Records of the Patriarchs') Ruoguan: Ruoguan, whose origins are unknown. He resided in Jiahui Temple in Wuzhen. He organized one hundred thousand people to chant the Buddha's name together, each chanting one hundred thousand times, agreeing that those who were reborn first would guide the others in turn. Ruoguan recited the 'Lotus Sutra' and the 'Golden Light Sutra' hundreds of thousands of times, vowing to adorn the Pure Land together with all beings. One day, he asked for a brush and ink to write a verse, sat in the lotus position, and passed away peacefully. (From 'Buddhist Records of the Patriarchs') Yingke: Yingke, whose origins are unknown. He received Buddhist teachings at Yaoshan in Zhachuan. He was indiscriminate in his consumption of alcohol and meat. One day, he suddenly realized that his monastic conduct was flawed and that he would fall into evil realms. He borrowed the 'Biographies of Rebirth' compiled by Chan Master Jiezhu from a fellow monk and read it, and was greatly moved. He chose a room, set up a seat facing west, and began to fast and chant the Buddha's name. After

三日。夢佛及大士告曰。汝壽尚有十年。且當自勉。珂白佛言。閻浮濁惡。易失正念。所愿早生安養。承事眾聖。佛言。汝志如是。后三日當迎汝。至期。命眾誦阿彌經。曰佛及聖眾俱至。寂然而化(佛祖統紀)。

智印

智印。不詳其所出。居霅川祇園。常修凈觀。旦夜無間。病中集眾諷彌陀經。甫畢。跏趺合掌而化(佛祖統紀)。

戒度

戒度。不詳其所出。受業棲心寺。學四分律。晚住餘姚極樂寺。一意西歸。和陶淵明歸去來辭以見志。病中作書別士夫道舊。命眾誦觀經。至法身觀。厲聲唱佛。跏趺而化(佛祖統紀)。

祖輝

祖輝。不詳其所出。居明州城中之佛閣。逢人但云阿彌陀佛。鄞縣尉王用享夫婦敬事之。一日詣其家告別云。我明日行矣。明日送者俱會。即入龕端坐。求甘瓜啖盡一枚。唱佛而化(佛祖統紀)。

如鑒

如鑒。不詳其所出。居明州塔山。兩閱大藏。長誦蓮經。專志唸佛。晝夜不懈。晚年庵居。忽示疾。請鄰庵諸僧唱佛。面西跏趺。含笑而化(佛祖統紀)。

祖新

祖新。不詳其所出。受業四明福原寺。布衣糲食。制行清苦。住方氏庵。別於禪原創凈土院。造三聖像。栽池蓮。月三八日。集道俗繫念。一日往別福原方丈曰

【現代漢語翻譯】現代漢語譯本三日後，夢中佛和菩薩告訴他說：『你的壽命還有十年，應當自己努力。』珂回答佛說：『閻浮提（Jambudvipa，指我們所居住的這個世界）污濁險惡，容易失去正念，我希望早日往生安養凈土（Sukhavati，阿彌陀佛的凈土），承事諸位聖眾。』佛說：『你的志向是這樣，三天後會來迎接你。』到了約定的日子，他命眾人誦《阿彌陀經》。他說佛和聖眾都來了，然後寂靜地圓寂了（出自《佛祖統紀》）。

智印法師智印法師，不清楚他的出身。居住在霅川（今浙江湖州一帶）的祇園寺。經常修習凈土觀想，日夜不停。生病期間召集眾人諷誦《阿彌陀經》。剛剛完畢，就結跏趺坐，合掌而圓寂（出自《佛祖統紀》）。

戒度法師戒度法師，不清楚他的出身。在棲心寺接受教育，學習《四分律》。晚年住在餘姚的極樂寺，一心向往西方凈土。用陶淵明的《歸去來兮辭》來表達自己的志向。生病期間寫信與舊時的朋友告別，命眾人誦《觀無量壽經》。誦到法身觀時，大聲唸佛，結跏趺坐而圓寂（出自《佛祖統紀》）。

祖輝法師祖輝法師，不清楚他的出身。居住在明州（今浙江寧波一帶）城中的佛閣。遇到人就只念『阿彌陀佛』。鄞縣（今浙江寧波鄞州區）縣尉王用享夫婦恭敬地侍奉他。有一天，他到王家告別說：『我明天就要走了。』第二天送行的人都聚集在一起，他隨即進入龕中端坐，要了甘瓜吃完一枚，唸佛而圓寂（出自《佛祖統紀》）。

如鑒法師如鑒法師，不清楚他的出身。居住在明州塔山。閱讀過兩遍大藏經，長期誦持《妙法蓮華經》，專心致志地念佛，日夜不懈。晚年住在庵中，忽然示現疾病。請鄰近庵的眾僧唸佛，面向西方結跏趺坐，含笑而圓寂（出自《佛祖統紀》）。

祖新法師祖新法師，不清楚他的出身。在四明（今浙江寧波一帶）福原寺接受教育。身穿粗布衣，吃粗糧，行為清苦。住在方氏庵，另外開創了凈土院。建造了西方三聖像，栽種池塘蓮花。每月初三、初八，聚集道俗之人進行繫念法會。有一天，前往福原寺向方丈告別說

【English Translation】 English version Three days later, he dreamed that the Buddha and Bodhisattvas told him, 'Your life still has ten years left. You should strive diligently.' Ke replied to the Buddha, 'Jambudvipa (the world we live in) is turbid and evil, and it is easy to lose right mindfulness. I wish to be reborn in Sukhavati (the Pure Land of Amitabha Buddha) soon to serve all the saints.' The Buddha said, 'Your aspiration is such. I will come to receive you in three days.' On the appointed day, he ordered the assembly to recite the Amitabha Sutra. He said that the Buddha and the saints had all arrived, and then he passed away peacefully (from 'Comprehensive Records of Buddhas and Patriarchs').

Master Zhiyin Master Zhiyin, his origins are unknown. He resided in Qiyuan Temple in Zhouchuan (the area around present-day Huzhou, Zhejiang). He constantly practiced Pure Land contemplation, day and night without interruption. During his illness, he gathered the assembly to chant the Amitabha Sutra. As soon as it was finished, he sat in the lotus position, joined his palms, and passed away (from 'Comprehensive Records of Buddhas and Patriarchs').

Master Jiedu Master Jiedu, his origins are unknown. He received his education at Qixinsi Temple, studying the Four-Part Vinaya. In his later years, he lived in Jile Temple in Yuyao, wholeheartedly longing for the Western Pure Land. He used Tao Yuanming's 'Returning Home' to express his aspirations. During his illness, he wrote letters to bid farewell to old friends, and ordered the assembly to recite the Contemplation Sutra. When reciting the contemplation of the Dharmakaya, he loudly chanted the Buddha's name, sat in the lotus position, and passed away (from 'Comprehensive Records of Buddhas and Patriarchs').

Master Zuhui Master Zuhui, his origins are unknown. He resided in the Buddha Pavilion in the city of Mingzhou (the area around present-day Ningbo, Zhejiang). He would only say 'Amitabha Buddha' to anyone he met. Wang Yongxiang, the magistrate of Yin County (present-day Yinzhou District, Ningbo, Zhejiang), and his wife respectfully served him. One day, he went to Wang's house to bid farewell, saying, 'I will be leaving tomorrow.' The next day, all those who came to see him off gathered. He immediately entered the niche and sat upright, asked for a sweet melon, ate the whole thing, chanted the Buddha's name, and passed away (from 'Comprehensive Records of Buddhas and Patriarchs').

Master Rujian Master Rujian, his origins are unknown. He resided on Pagoda Mountain in Mingzhou. He had read the Great Treasury of Scriptures twice, and constantly recited the Lotus Sutra. He was wholeheartedly devoted to reciting the Buddha's name, day and night without懈怠. In his later years, he lived in a hermitage and suddenly showed signs of illness. He asked the monks from the neighboring hermitage to chant the Buddha's name, faced west, sat in the lotus position, smiled, and passed away (from 'Comprehensive Records of Buddhas and Patriarchs').

Master Zuxin Master Zuxin, his origins are unknown. He received his education at Fuyuan Temple in Siming (the area around present-day Ningbo, Zhejiang). He wore coarse cloth and ate coarse food, and his conduct was pure and austere. He lived in Fang's Hermitage and separately created the Pure Land Courtyard. He built the images of the Three Saints of the West and planted lotus flowers in the pond. On the third and eighth days of each month, he gathered monks, nuns, and laypeople for mindfulness practice. One day, he went to Fuyuan Temple to bid farewell to the abbot, saying

。二月十五日將西歸。特來拜辭。欲索麵一碗以果枵腹。可乎。主人如其言。食訖。竟往凈土院像前作禮云。祖新將行。奉別尊像。即歸庵別眾。謂曰吾其去矣。愿諸仁者勤心念佛。得蚤相會。即趺坐唱佛。遽云佛至。合掌而化(佛祖統紀)。

妙文

妙文。姓孫。蔚州人。九歲出家。二十一。抵燕京。依大德明公。學圓頓之道。后居薊之云泉寺。勤儉節用。廩有餘粟。歲荒以賑饑民。薊人德之。累主講席。大宏方等。力唱圓宗。晚年退居逸老。專修唸佛三昧。元延祐六年。示疾。令弟子高聲唱佛名。遽起跏趺。結三昧印。泊然而逝。年八十三(佛祖通載)。

善住

善住。字云屋。蘇州人。掩關一室。六時念佛。病久不易。終時異香滿室。有安養傳谷響集行世(往生集)。

旨公

旨公。字別宗。杭州人。戒德甚嚴。創觀室于龍山之陽。修唸佛三昧。雖經亂離。亦不暫廢。臨終無疾。沐浴端坐而化(往生集)。

性澄

性澄。字湛堂。姓孫。會稽人。母夢日輪墮空而生澄。四歲輒拈筆為佛像。授以佛經。即能成誦。至元十三年。投石門殊律師祝髮受具。后依佛鑒铦公習天臺教觀。大德九年。住杭之東竺。十一年吳越大旱。禱雨。雨立下。歲饑。民死無以斂。乃為

【現代漢語翻譯】現代漢語譯本：二月十五日我將要西歸（去世）。特來拜辭（告別）。想要一碗麵來填飽肚子，可以嗎？主人答應了他的請求。吃完后，他前往凈土院的佛像前作禮說：『祖新將要走了，特來向您告別。』然後回到庵中與眾人告別，說：『我將要離開了，希望各位仁者勤心念佛，早日相會於極樂世界。』說完就跏趺而坐，唱唸佛號，忽然說『佛來了』，合掌而逝。（出自《佛祖統紀》）

妙文

妙文，姓孫，蔚州人。九歲出家，二十一歲到達燕京，依止大德明公學習圓頓之教。后居住在薊州的云泉寺，勤儉節約，積攢了剩餘的糧食，在荒年用來賑濟饑民，薊州的人們都很感激他。多次主持講席，大力弘揚方等經典，極力倡導圓宗。晚年退居逸老，專心修習唸佛三昧。元延祐六年，示現疾病，讓弟子高聲唱唸佛名，隨即起身跏趺而坐，結三昧印，安詳地去世了，享年八十三歲。（出自《佛祖通載》）

善住

善住，字云屋，蘇州人。閉關在一間屋子裡，一天六個時辰唸佛。生病很久也不改變。臨終時異香充滿房間，有《安養傳谷響集》流傳於世。（出自《往生集》）

旨公

旨公，字別宗，杭州人。持戒非常嚴格。在龍山的南面建立觀室，修習唸佛三昧。即使經歷了戰亂，也不曾暫時停止。臨終時沒有疾病，沐浴後端坐而逝。（出自《往生集》）

性澄

性澄，字湛堂，姓孫，會稽人。他的母親夢見太陽從空中墜落而生下性澄。四歲時就喜歡拿筆畫佛像，教他佛經，就能背誦。至元十三年，投石門殊律師剃度出家，受具足戒。后依止佛鑒铦公學習天臺教觀。大德九年，居住在杭州的東竺寺。十一年，吳越地區大旱，他祈禱下雨，雨立刻降下。那年發生饑荒，百姓死了沒有棺材埋葬，於是為

【English Translation】 English version: On the fifteenth day of February, I shall return to the West (die). I have come specifically to bid farewell. May I have a bowl of noodles to satisfy my hunger? The host granted his request. After eating, he went before the Buddha image in the Pure Land Courtyard, made obeisance, and said, 'Zu Xin is about to depart, and I come to bid farewell to your venerable image.' Then he returned to his hermitage to bid farewell to the community, saying, 'I am about to leave. May all of you diligently recite the Buddha's name, so that we may meet again soon.' Immediately, he sat in the lotus position, chanted the Buddha's name, and suddenly said, 'The Buddha has arrived!' He joined his palms and passed away. (From 'Comprehensive Records of Buddhas and Patriarchs')

Miao Wen

Miao Wen, whose surname was Sun, was a native of Weizhou. He left home at the age of nine, and at twenty-one, he arrived in Yanjing, where he followed the virtuous Ming Gong to study the doctrine of perfect and sudden enlightenment. Later, he resided at Yunquan Temple in Ji Prefecture, practicing diligence and frugality, accumulating surplus grain, which he used to relieve famine victims during years of scarcity. The people of Ji Prefecture were grateful to him. He presided over lectures on numerous occasions, greatly propagating the Vaipulya Sutras, and vigorously advocated the Perfect Teaching. In his later years, he retired to Yilao, dedicating himself to the Samadhi of Buddha Recitation. In the sixth year of the Yuan Dynasty's Yanyou era, he manifested illness. He instructed his disciples to loudly chant the Buddha's name. He immediately arose, sat in the lotus position, formed the Samadhi Mudra, and passed away peacefully at the age of eighty-three. (From 'Comprehensive Records of Buddhas and Patriarchs')

Shan Zhu (Good Abode)

Shan Zhu, styled Yunwu, was a native of Suzhou. He secluded himself in a room, reciting the Buddha's name six times a day. He did not change this practice even after a long illness. At the time of his death, the room was filled with a strange fragrance. The 'Collection of Echoes from the Land of Peace and Nourishment' is circulated in the world. (From 'Collection on Rebirth')

Zhi Gong

Zhi Gong, styled Biezong, was a native of Hangzhou. He maintained the precepts with great rigor. He established a contemplation chamber on the southern side of Dragon Mountain, practicing the Samadhi of Buddha Recitation. Even amidst the chaos of war, he never ceased this practice even temporarily. At the time of his death, he was without illness, bathed, sat upright, and passed away. (From 'Collection on Rebirth')

Xing Cheng (Nature Clear)

Xing Cheng, styled Zhantang, whose surname was Sun, was a native of Kuaiji. His mother dreamed of the sun falling from the sky and gave birth to Xing Cheng. At the age of four, he would take up a brush and paint Buddha images. When taught Buddhist scriptures, he could recite them. In the thirteenth year of the Zhiyuan era, he joined the lawyer Shu of Shimen Temple, had his head shaved, and received the full precepts. Later, he followed the public Jian of the Buddha Mirror to study the Tiantai teachings and contemplation. In the ninth year of the Dade era, he resided at Dongzhu Temple in Hangzhou. In the eleventh year, there was a great drought in Wu and Yue. He prayed for rain, and the rain fell immediately. That year there was a famine, and the people died without coffins for burial, so he

掩其遺骸。作水陸大會普度之。至治元年。驛召入京。命居清塔寺。校正大藏。賜號佛海大師。住上天竺。后歸佛果寺。篤志凈土。修一心三觀者七晝夜。屢感瑞應。月旦。眾前問訊。澄遽揖曰。老僧向非急於退步。幾至半涂而廢矣。今日則有。明日恐無。光陰可把玩乎。煩點示衣缽。用表無常。眾為稱佛名。止之曰。佛須自念。明晨當來一別。黎明眾集。端坐而化。年七十八(明高僧傳)。

蒙潤

蒙潤。字玉岡。姓顧。海鹽人。年十四。出家白蓮寺。依古原法師。方禮伽藍神。像皆仆。古原授以天臺止觀金剛錍十不二門諸書。即能了大意。古原歸寂。事竹堂傳法師。因苦學嬰疾。修請觀音懺七七日。疾愈而心倍明利。尋主海鹽德藏寺。日講法華。遷南竺演福。既而退居於龍井白蓮庵。專修唸佛三昧。依者日眾。復出主下竺。率眾修法華三昧。感普賢放光。現諸瑞相。居三年。一日呼弟子實法明䇿等。示止觀安心之旨。已而曰。吾生緣已盡。茲唯其時。驟稱佛號數百聲。泊然而化。潤生平力修。晝夜無間。常行般舟三昧。以九十日為期者七。修法華金光明大悲凈土諸懺。以七七為期者。不可悉數云(明高僧傳)。

明本

明本。姓孫。錢唐人。年十五。決志出家。禮佛然臂。誓持五戒。日

【現代漢語翻譯】現代漢語譯本掩埋了他的遺骸，做了水陸法會來普遍超度他。至治元年，朝廷通過驛站徵召他入京，命他住在清塔寺，校正大藏經，賜號佛海大師。後來他住在上天竺寺，之後又回到佛果寺，堅定志向修習凈土法門，修習一心三觀長達七個晝夜，多次感應到吉祥的徵兆。某月初一，他在眾人面前問訊，澄禪師連忙作揖說：『老僧我過去如果不是急於退步，幾乎就要半途而廢了。今天還有，明天恐怕就沒有了，光陰怎麼能用來玩樂呢？麻煩點示我的衣缽，用來表明世事無常。』眾人為他稱念佛號，他制止說：『佛須自己念。』說明天早晨當來一別。黎明時分，眾人聚集，他端坐而逝，享年七十八歲（出自《明高僧傳》）。

蒙潤

蒙潤，字玉岡，姓顧，是海鹽人。十四歲時，在白蓮寺出家，依止古原法師。他剛禮拜伽藍神時，所有的神像都倒了。古原法師便傳授給他天臺止觀、《金剛錍》和《十不二門》等書籍，他立刻就能理解其中的大意。古原法師圓寂后，他侍奉竹堂傳法師。因為刻苦學習而生病，於是修習請觀音懺，連續七個七天，病癒後心智更加明亮敏銳。不久，他主持海鹽德藏寺，每天講授《法華經》，後來遷往南竺演福寺。之後，他退居到龍井白蓮庵，專心修習唸佛三昧，跟隨他的人越來越多。他又出來主持下竺寺，帶領眾人修習法華三昧，感應到普賢菩薩放光，顯現各種吉祥的徵兆。住了三年後，有一天，他呼喚弟子實法、明䇿等人，開示止觀安心的宗旨。說完后，他說：『我此生的因緣已經盡了，現在正是時候。』隨即高聲稱念佛號數百聲，安詳地圓寂了。蒙潤一生努力修行，晝夜不停歇，經常修習般舟三昧，以九十天為一期，共修了七次。修習《法華經》、《金光明經》、《大悲懺》和凈土諸懺，以七個七天為一期，次數多得數不清（出自《明高僧傳》）。

明本

明本，姓孫，是錢塘人。十五歲時，決心出家，禮佛燃臂，發誓持守五戒，每天

【English Translation】 English version They buried his remains and held a grand Water and Land Dharma Assembly to universally liberate him. In the first year of the Zhizhi era, the court summoned him to the capital via the postal service, ordering him to reside in Qingta Temple to proofread the Great Treasury of Scriptures (Dàzàngjīng). He was bestowed the title of 'Great Master Buddha Sea' (Fóhǎi Dàshī). Later, he resided at Upper Tianzhu Temple (Shàng Tiānzhú Sì), and then returned to Foguo Temple (Fóguǒ Sì), firmly dedicating himself to the Pure Land (Jìngtǔ) practice. He cultivated the One Mind Three Contemplations (Yīxīn Sān Guān) for seven days and nights, repeatedly experiencing auspicious signs. On the first day of a certain month, he greeted the assembly. Chan Master Cheng (Chéng) hurriedly bowed and said, 'If this old monk had not been eager to retreat in the past, I would have almost given up halfway. Today I still have it, but tomorrow I fear I will not. How can time be wasted on amusement? Please indicate my robe and bowl (yībō), to signify impermanence.' The assembly chanted the Buddha's name for him, but he stopped them, saying, 'The Buddha must be recited by oneself.' He said he would bid farewell the next morning. At dawn, the assembly gathered, and he passed away peacefully in a seated posture, at the age of seventy-eight (from 'Biographies of Eminent Monks of the Ming Dynasty').

Mengrun (Méngrùn)

Mengrun (Méngrùn), styled Yugang (Yùgāng), surname Gu (Gù), was a native of Haiyan (Hǎiyán). At the age of fourteen, he left home at Bailian Temple (Báilián Sì), relying on Dharma Master Guyuan (Gǔyuán). When he first paid respects to the Sangharama Deities (Qiélánshén), all the statues fell over. Dharma Master Guyuan then imparted to him the Tiantai (Tiāntái) teachings on cessation and contemplation (zhǐguān), the 'Diamond Scalpel' (Jīngāng Pī), and the 'Ten Non-Dual Gates' (Shí Bù'è Mén), among other books. He was immediately able to grasp their profound meaning. After Dharma Master Guyuan passed away, he served Dharma Master Zhutang (Zhútáng). Due to diligent study, he fell ill. He then cultivated the Repentance Ritual to Avalokiteshvara (Qǐng Guānyīn Chàn) for seven weeks. His illness was cured, and his mind became even brighter and sharper. Soon after, he presided over Dezang Temple (Dézàng Sì) in Haiyan, lecturing on the 'Lotus Sutra' (Fǎhuá Jīng) daily. Later, he moved to Nan Zhu Yanfu Temple (Nán Zhú Yǎnfú Sì). Subsequently, he retired to Bailian Hermitage (Báilián Ān) in Longjing (Lóngjǐng), focusing on cultivating the Samadhi of Buddha Recitation (Niànfó Sānmèi). The number of those who followed him increased daily. He then emerged to preside over Lower Zhu Temple (Xià Zhú Sì), leading the assembly in cultivating the Lotus Samadhi (Fǎhuá Sānmèi). He sensed Samantabhadra (Pǔxián) emitting light, manifesting various auspicious signs. After residing there for three years, one day, he called his disciples Shifa (Shífǎ), Mingce (Míngcè), and others, and expounded on the principles of cessation and contemplation for pacifying the mind. Having finished, he said, 'My karmic connections in this life are exhausted; now is the time.' He then loudly recited the Buddha's name hundreds of times and passed away peacefully. Throughout his life, Mengrun diligently cultivated, day and night without interruption. He often practiced the Pratyutpanna Samadhi (Bānzhōu Sānmèi), setting a period of ninety days, which he completed seven times. He cultivated the 'Lotus Sutra', 'Golden Light Sutra' (Jīnguāngmíng Jīng), 'Great Compassion Repentance' (Dàbēi Chàn), and various Pure Land Repentance rituals, setting a period of seven weeks, the number of which is countless (from 'Biographies of Eminent Monks of the Ming Dynasty').

Mingben (Míngběn)

Mingben (Míngběn), surname Sun (Sūn), was a native of Qiantang (Qiántáng). At the age of fifteen, he resolved to leave home, made offerings to the Buddha, burned his arm as an offering, and vowed to uphold the Five Precepts (Wǔjiè) daily.

課法華圓覺金剛諸經。夜常行不臥。已而參天目高峰妙公。遂從剃染。再三咨決。大徹法原。高峰既示寂。本棲泊江湖間。所至學者輻湊。尋還山。廬高峰塔下。元大德十年。出主師子院。學者稱為中峰和尚。尋謝去。諸達官多欲延主浙中諸名山。本固辭不就。仁宗欲致之不可。賜號佛慈圓照廣慧禪師。賜金襕袈裟。改師子院為師子正宗禪寺。本既單提向上。時復舉揚凈土。嘗言禪者凈土之禪。凈土者禪之凈土。有懷凈土詩一百八首。大行於世。又嘗作報恩院記曰。秉一心為禪。照萬法為觀。其為心也。圓湛虛寂。涉入無礙。不可以相求。不可以言詣。舒之則萬法即之而彰。卷之則萬法依之而泯。凡夫迷昧。引起輪迴。苦樂升沈。莫之能釋。是故非禪那不足以契諸佛心。非妙觀不足以破眾生惑。圓覺以三觀互推為二十五輪。無量壽以一佛分觀於十六處。始則端坐靜室。注想一方。存注不休。與想俱泯。所以一輪見諦。妙觀澄明。一處功成。諸佛圓具。如當臺鏡。如帝網珠。萬象顯而無所照之功。千光聚而絕能收之跡。如是觀者。即見清凈愿王。白毫亙天。紺目澄海。巍巍光明。殊特相好。遍界光明。化為香臺寶樹。樓殿池沼。諸莊嚴具。是時三昧行人。即聞即見。即覺即知。一語一默。一動一靜。皆與無作清凈妙觀。

【現代漢語翻譯】現代漢語譯本學習《法華經》、《圓覺經》、《金剛經》等經典。夜晚經常行走而不睡覺。之後參拜天目山的高峰妙公禪師，於是跟隨他剃度出家。再三請教決疑，徹底領悟了佛法的根源。高峰禪師圓寂后，原本棲身於江湖之間，所到之處，學者如車輻般聚集。不久回到山中，住在高峰禪師塔下。元朝大德十年，出任師子院住持，學者們稱他為中峰和尚。不久辭去住持之位。許多達官貴人多次想請他主持浙中各名山，但他堅決推辭不就。仁宗皇帝想召他入宮也不可得，於是賜號『佛慈圓照廣慧禪師』，賜金襕袈裟，並將師子院改為師子正宗禪寺。中峰和尚既提倡直指人心的禪宗，又時常弘揚凈土法門。他曾說：『禪者的凈土是禪宗的凈土，凈土是禪宗的凈土。』他寫有一百零八首懷凈土詩，在世間廣為流傳。又曾經作《報恩院記》說：『秉持一心作為禪，觀照萬法作為觀。』他的心境，圓滿澄澈，虛空寂靜，涉入萬法而沒有障礙，不可以從現象上尋求，不可以從言語上領會。舒展開來，則萬法依靠它而彰顯；收攏起來，則萬法依靠它而泯滅。凡夫愚昧，引起輪迴，苦樂升沉，不能解脫。因此，不通過禪那（Dhyana，禪定）就不足以契合諸佛的心，不通過妙觀（Vipassanā，內觀）就不足以破除眾生的迷惑。《圓覺經》以三觀（Three kinds of contemplation，三種觀法）互相推演為二十五輪，《無量壽經》以一佛（One Buddha，一尊佛）分觀於十六處。開始時端坐靜室，專注一方，持續不斷地觀想，直到觀想與所想之境一同泯滅。因此，一輪觀想成就，就能見到真諦，妙觀澄明；一處觀想功成，諸佛的功德就圓滿具足。如同當臺的鏡子，如同帝釋天的網珠，萬象顯現而沒有照的作用，千光聚集而沒有能收的痕跡。像這樣觀想的人，就能見到清凈愿王（Pure Vow King，清凈願望之王），他的白毫（Urna，白毫相）橫亙天空，紺青色的眼睛澄澈如海，巍峨的光明，殊勝的相好，遍佈整個法界的光明，化為香臺寶樹，樓殿池沼，各種莊嚴的器具。這時，修習三昧（Samadhi，三昧）的行人，就能即聞即見，即覺即知，一言一默，一動一靜，都與無作清凈的妙觀相應。

【English Translation】 English version He studied various scriptures such as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Perfect Enlightenment Sutra (Yuanjue Jing), and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra). He often walked at night without sleeping. Later, he visited the Chan master Gaofeng Miaogong of Tianmu Mountain, and then followed him to be ordained as a monk. He repeatedly consulted and resolved his doubts, thoroughly understanding the source of the Dharma. After Gaofeng's passing, he initially resided among the rivers and lakes, where scholars gathered like spokes of a wheel wherever he went. Soon after, he returned to the mountain and lived at the foot of Gaofeng's pagoda. In the tenth year of the Dade era of the Yuan Dynasty, he became the abbot of Shizi Monastery, and scholars called him Master Zhongfeng. Soon after, he resigned from the position of abbot. Many high-ranking officials repeatedly wanted to invite him to preside over various famous mountains in Zhejiang, but he firmly declined. Emperor Renzong wanted to summon him to the palace, but it was not possible. Therefore, he bestowed upon him the title 'Chan Master Foci Yuanzhao Guanghui', bestowed a golden kasaya (Kashaya, robe), and renamed Shizi Monastery as Shizi Zhengzong Chan Temple. Master Zhongfeng not only promoted the direct pointing of the mind of Chan Buddhism but also often promoted the Pure Land (Pure Land, Sukhāvatī) practice. He once said: 'The Pure Land of Chan practitioners is the Pure Land of Chan, and the Pure Land is the Pure Land of Chan.' He wrote one hundred and eight poems cherishing the Pure Land, which were widely circulated in the world. He also once wrote A Record of the Baoen Monastery, saying: 'Holding one mind as Chan, illuminating all dharmas as contemplation.' His state of mind is complete, clear, empty, and silent, entering all dharmas without obstruction, which cannot be sought from phenomena or comprehended from words. When unfolded, all dharmas rely on it to manifest; when retracted, all dharmas rely on it to vanish. Ordinary people are ignorant, causing reincarnation, suffering and joy rising and falling, unable to be liberated. Therefore, without Dhyana (Dhyana, meditation), it is not enough to accord with the minds of all Buddhas; without Vipassanā (Vipassanā, insight meditation), it is not enough to break through the delusions of sentient beings. The Perfect Enlightenment Sutra uses the Three kinds of contemplation (Three kinds of contemplation, three types of meditation) to mutually deduce into twenty-five wheels, and the Infinite Life Sutra uses One Buddha (One Buddha, one Buddha) to contemplate in sixteen places. At the beginning, sit upright in a quiet room, focus on one direction, and continuously contemplate until the contemplation and the object of contemplation vanish together. Therefore, when one wheel of contemplation is accomplished, one can see the truth, and insight meditation becomes clear; when one place of contemplation is accomplished, the merits of all Buddhas are completely fulfilled. Like a mirror on a stand, like the jewels in Indra's net, all phenomena appear without the function of illuminating, and thousands of lights gather without the trace of being able to collect. Those who contemplate in this way can see the Pure Vow King (Pure Vow King, the king of pure vows), whose urna (Urna, white hair curl) spans the sky, whose dark blue eyes are as clear as the sea, whose majestic light, extraordinary marks and characteristics, and light that pervades the entire Dharma realm transform into fragrant platforms, jeweled trees, pavilions, ponds, and various adornments. At this time, the practitioner who cultivates Samadhi (Samadhi, concentration) can immediately hear and see, immediately awaken and know, and every word, silence, movement, and stillness are in accordance with the uncreated and pure wonderful contemplation.

吻然混合者矣。然後即斯妙觀於一切時。散作無邊莊嚴佛事。以之報國恩。則聖祚保無疆之永。以之報親恩。則劬勞超有漏之纏。乃至過現未來。一切冤親。同時解脫。其為報也。豈有量哉。又嘗率諸同事。歲遇佛誕。及三元日。于觀世音菩薩像前。發四十八愿。其一愿云。從我今生。盡未來際。臨命終時。無諸疾苦。正念現前。心不顛倒。生極樂國。見佛聞法。即悟無生。更往兜率內院瞻拜慈氏。然後退位。出生娑婆。廣度群迷。同登彼岸。至治三年。止天目東岡。八月十三日。手書別諸外護法屬。明日晨起書偈云。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。年六十一。其日白虹貫于山巔。露龕三日。貌如生(中峰廣錄行錄發願文)。

優曇

優曇。姓蔣。丹陽人。家世事佛。弱冠。出家廬山東林寺。后住丹陽妙果寺。元至大初。詔罷蓮宗。曇大懼曰。吾承其教將三十載矣。而亡于吾之世乎。即白佛發誓。必復其教。於是著蓮宗寶鑑十卷。今錄其尤警䇿者。一云。凡修凈土之人。灼然自要敵他生死。不是說了便休。當念無常迅速。時不待人。須是把做一件事始得。若也半進半退。似信似疑。到了濟得甚麼邊事。如何出離輪迴。若是信得及。便從今日去。發大勇猛。發大精進。莫問會與

【現代漢語翻譯】現代漢語譯本：這就像水乳交融一般。然後就可以在任何時候，用這種奇妙的觀想，化作無邊莊嚴的佛事，用它來報答國家的恩情，那麼聖上的基業就能永遠穩固；用它來報答父母的恩情，那麼父母辛勤的勞作就能超越有漏的束縛。乃至過去、現在、未來，一切的冤親債主，都能同時得到解脫。這樣的報答，難道可以用數量來衡量嗎？又曾經帶領各位同修，每年遇到佛誕日和三元日，在觀世音菩薩像前，發四十八大愿。其中一個愿是：『從我今生，直到未來，臨命終時，沒有各種疾病痛苦，正念現前，心不顛倒，往生極樂世界，見佛聞法，當下證悟無生法忍，再到兜率內院瞻仰彌勒菩薩（慈氏），然後退位，化身到娑婆世界，廣度眾生，一同登上彼岸。』至治三年，住在天目山東岡。八月十三日，親手寫信告別各位護法。第二天早晨起來，寫下偈語說：『我有一句話，分付給大家，再問如何，沒有根本可以依據。』放下筆，安然坐化而逝，享年六十一歲。當天，一道白色的彩虹貫穿山頂。停放在露天的靈龕三天，容貌栩栩如生（中峰廣錄行錄發願文）。優曇（法號）：優曇（法號），姓蔣，是丹陽人。世代信奉佛教。年輕時，在廬山東林寺出家。後來住在丹陽妙果寺。元朝至大初年，朝廷下令停止蓮宗的活動。優曇（法號）非常擔憂地說：『我繼承蓮宗的教義將近三十年了，難道要在我這一代滅亡嗎？』於是就在佛前發誓，一定要恢復蓮宗的教義。因此撰寫了《蓮宗寶鑑》十卷。現在摘錄其中特別警策的部分。其中一段說：『凡是修習凈土的人，確實要自己下決心與生死搏鬥，不是說說就算了。應當想到無常迅速，時不我待。必須把這件事當作頭等大事來做才行。如果半進半退，似信非信，到了關鍵時刻能濟什麼事呢？如何才能脫離輪迴呢？如果真正相信，就從今天開始，發起大勇猛心，發起大精進心，不要問能不能領會，與否。』

【English Translation】 English version: It's like water and milk blending together. Then, one can, at all times, transform this wonderful contemplation into boundless and magnificent Buddha activities. Use it to repay the nation's kindness, and the sacred dynasty will be secure forever. Use it to repay parents' kindness, and their hard work will transcend the entanglements of the conditioned realm. Even all karmic creditors from the past, present, and future can be liberated simultaneously. How can such repayment be measured? Furthermore, he often led his fellow practitioners to make forty-eight great vows before the image of Avalokiteśvara Bodhisattva (Guanshiyin Pusa) on Buddha's birthday and the three Yuan days each year. One of the vows was: 'From this life of mine, until the end of the future, when approaching the end of life, may I be free from all illnesses and suffering, may right mindfulness be present, may my mind not be confused, may I be reborn in the Land of Ultimate Bliss (Sukhavati), see the Buddha (Buddha), hear the Dharma (Dharma), and immediately awaken to the unproduced (Anutpattikadharmakshanti). Then, may I go to the inner court of Tushita Heaven (Tushita Heaven) to pay homage to Maitreya Bodhisattva (Maitreya), and then descend to the Saha world (Saha), extensively liberate sentient beings, and together ascend to the other shore.' In the third year of Zhizhi, he resided in Donggang of Tianmu Mountain. On the thirteenth day of the eighth month, he personally wrote letters to bid farewell to the Dharma protectors. The next morning, he wrote a verse saying: 'I have a sentence to entrust to everyone. If you ask further, there is no basis to rely on.' He put down his pen, sat peacefully, and passed away at the age of sixty-one. On that day, a white rainbow pierced through the mountain peak. His body was placed in an open-air stupa for three days, and his appearance was lifelike (from Zhongfeng Guanglu Xinglu Fayanwen). Yuduan (Dharma name): Yuduan (Dharma name), whose surname was Jiang, was a native of Danyang. His family had been devoted to Buddhism for generations. In his youth, he became a monk at Donglin Temple on Mount Lu. Later, he resided at Miaoguo Temple in Danyang. At the beginning of the Zhida era of the Yuan Dynasty, the imperial court ordered the cessation of the Lotus School's activities. Yuduan (Dharma name) was greatly worried and said: 'I have inherited the teachings of the Lotus School for nearly thirty years. Will it perish in my generation?' Thereupon, he made a vow before the Buddha to restore the teachings of the Lotus School. Therefore, he wrote ten volumes of the 'Lotus School Treasure Mirror'. Now, I excerpt the most admonitory parts. One passage says: 'All those who cultivate Pure Land (Sukhavati), must truly resolve to fight against birth and death themselves, not just talk about it and then stop. One should think of impermanence as swift, and time does not wait for anyone. One must treat this matter as the most important thing to do. If one is half-hearted, doubting and believing at the same time, what can one accomplish at the critical moment? How can one escape from reincarnation? If one truly believes, then from today onwards, generate great courage and great diligence. Do not ask whether one can comprehend it or not.'

不會。見性不見性。但只執持一句南無阿彌陀佛。如靠著一座須彌山相似。搖撼不動。專其心。一其意。或參念觀念憶念十念。或默唸專念繫念禮念。念茲在茲。常憶常念。朝也念。暮也念。行也念。坐也念。心念不空過。唸佛不離心。日日時時。不要放舍。綿綿密密。如雞抱卵。常教暖氣相接。即是凈念相繼。更加智照。則知凈土即是自心。此乃上智人修進工夫。如此把得定。做得主。靠得穩。縱遇苦樂逆順境界現前。只是念阿彌陀佛。無一念變異心。無一念退惰心。無一念雜想心。直至盡生。永無別念。決定要生西方極樂世界。果能如是用功。則歷劫無明生死業障。自然消殞。塵勞習漏。自然淨盡無餘。親見彌陀。不離本念。功成行滿。願力相資。臨命終時。定生上品。一云。若唸佛之人。塵垢未凈。惡念起時。須自檢點。或有慳貪心。瞋恨心。癡愛心。嫉妒心。欺誑心。吾我心。貢高心。謟曲心。邪見心。輕慢心。能所心。及諸逆順境界。隨染所生。一切不善之心。設或起時。急須高聲唸佛。斂念歸正。勿令噁心相續。直下打併淨盡永不復生。所有深信心。至誠心。發願迴向心。慈悲心。謙下心。平等心。方便心。忍辱心。持戒心。喜舍心。禪定心。精進心。菩提心。及一切善心。常當守護。更要離非梵行。斷

【現代漢語翻譯】現代漢語譯本：不會見性或不見性，但只要執持一句『南無阿彌陀佛』（歸命阿彌陀佛）。就像依靠著一座須彌山（佛教宇宙觀中的聖山）一樣，不可動搖。專心致志，一心一意，或參究唸佛，或觀想念佛，或憶念唸佛，或十念法。或者默唸，或者專念，或者繫念，或者禮念。念念不忘，時常憶念，早上也念，晚上也念，行走也念，坐著也念。心中沒有空過的時間，唸佛不離心。日日時時，不要放棄，綿綿密密，就像雞孵蛋一樣，常常保持暖氣相接，這就是凈念相繼。如果更加以智慧觀照，就知道凈土就是自己的心。這是上等智慧的人修行的功夫。如此把握得住，做得主，靠得穩，即使遇到苦樂逆順的境界現前，也只是念阿彌陀佛，沒有一絲一毫的變異心，沒有一絲一毫的退惰心，沒有一絲一毫的雜想心，直到生命終結，永遠沒有其他的念頭，決定要往生西方極樂世界。如果能夠這樣用功，那麼歷劫以來的無明生死業障，自然消滅殆盡，塵勞習氣，自然清凈無餘，親眼見到阿彌陀佛，不離本來的念頭。功德圓滿，願力互相資助，臨命終時，必定往生上品。有人說，如果唸佛的人，塵垢還沒有清凈，惡念生起的時候，必須自我檢查。或者有慳貪心（吝嗇貪婪的心），瞋恨心（怨恨憤怒的心），癡愛心（愚癡的愛戀的心），嫉妒心（嫉妒的心），欺誑心（欺騙的心），吾我心（自我的心），貢高心（傲慢的心），謟曲心（諂媚的心），邪見心（錯誤的見解），輕慢心（輕視傲慢的心），能所心（能與所對立的心），以及各種逆順境界，隨著染污所產生的一切不善之心。如果生起這些惡念，必須立刻高聲唸佛，收斂心念歸於正念，不要讓噁心相續，直接打掃乾淨，永遠不再生起。所有深信心（深刻的信心），至誠心（真誠的心），發願迴向心（發願並將功德迴向的心），慈悲心（慈愛和憐憫的心），謙下心（謙虛的心），平等心（平等的心），方便心（善巧的方法），忍辱心（忍耐屈辱的心），持戒心（遵守戒律的心），喜舍心（歡喜佈施的心），禪定心（禪定的心），精進心（精進的心），菩提心（覺悟的心），以及一切善心，常常應當守護。更要遠離非梵行，斷...

【English Translation】 English version: Regardless of seeing one's nature or not, just uphold the phrase 'Namo Amitabha Buddha' (Homage to Amitabha Buddha). It's like relying on a Mount Sumeru (the sacred mountain in Buddhist cosmology), unshakable. Concentrate your mind and unify your intention, either contemplating the Buddha, visualizing the Buddha, recollecting the Buddha, or practicing the ten recitations. Or silently recite, or intently recite, or attentively recite, or reverently recite. Be mindful at all times, constantly remembering, reciting in the morning, reciting in the evening, reciting while walking, reciting while sitting. Let no time pass in vain in your mind, and let the recitation of the Buddha not leave your heart. Day after day, hour after hour, do not abandon it. Continuously and closely, like a hen hatching eggs, always keep the warmth connected, which is the continuous succession of pure thoughts. If you further illuminate it with wisdom, you will know that the Pure Land is your own mind. This is the practice of those with superior wisdom. If you can grasp it firmly, take control of it, and rely on it steadily, even when faced with pleasant or unpleasant, favorable or unfavorable circumstances, just recite Amitabha Buddha, without a single thought of deviation, without a single thought of laziness, without a single thought of distraction, until the end of life, never having any other thoughts, determined to be reborn in the Western Pure Land of Ultimate Bliss. If you can practice in this way, then the ignorance, birth, death, and karmic obstacles from countless eons will naturally be extinguished, and the defilements and habitual tendencies will naturally be completely purified, allowing you to personally see Amitabha Buddha, without departing from your original thought. When your merits are complete and your practice is fulfilled, with the mutual assistance of your vows, you will surely be reborn in the upper grades at the time of death. It is said that if a person who recites the Buddha has not yet purified their defilements, and evil thoughts arise, they must examine themselves. Perhaps there is a mind of stinginess and greed, a mind of anger and hatred, a mind of foolish love and attachment, a mind of jealousy, a mind of deceit, a mind of ego, a mind of arrogance, a mind of flattery, a mind of wrong views, a mind of contempt, a mind of subject and object, and all kinds of unfavorable circumstances, and all unwholesome thoughts that arise from defilement. If these evil thoughts arise, you must immediately recite the Buddha's name loudly, collect your thoughts and return to right mindfulness, do not let the evil thoughts continue, sweep them away completely, and never let them arise again. All deep faith, sincere mind, the mind of making vows and dedicating merit, the mind of loving-kindness and compassion, the mind of humility, the mind of equality, the mind of skillful means, the mind of patience, the mind of upholding precepts, the mind of joyful giving, the mind of meditation, the mind of diligence, the mind of Bodhi (enlightenment), and all wholesome minds, should always be guarded. Furthermore, you must abstain from non-celibate conduct, and cut off...

惡律儀。雞狗豬羊。慎勿畜養。畋獵漁捕。皆不應為。當知極樂國內諸上善人。良由捨棄惡緣。修行善業。獲生凈土。不退菩提。唸佛之人。當隨佛學。應以去惡取善為務焉。一云。凡修唸佛之人。欲生凈土。每念世間。一切無常。成必有壞。生必有死。若不親聞佛法。則捨身受身。輪轉三界四生六道。無解脫期。我今有緣。得聞正法。得修凈業。唯佛爲念。舍此報身。當生凈土。入彼蓮胎。受諸快樂。永脫生死。不退菩提。此乃大丈夫平生之能事也。才有疾病。正要向前。坦蕩身心。莫生疑慮。直須西向正坐。專想阿彌陀佛。與觀世音大勢至菩薩。及無數化佛。現在其前。一心稱念南無阿彌陀佛。聲聲不絕。于諸世間一切事務。不得思念。不得貪戀。若或心念起來。但要急稱佛號。于唸唸中除滅罪障。只此一念。決定往生凈土。命若未盡。自得安寧。慎勿妄起留戀世間之心。當存自存。當死須死。但辦往生。何須疑慮。若解此理。如脫敝服以著上衣。一舍凡身。便登佛地。豈不偉哉。一云。真信修行之事。端的是要生極樂世界。專意一念。持一句阿彌陀佛。只此一念。是我本師。只此一念。即是化佛。只此一念。是破地獄之猛將。只此一念。是斬群邪之寶劍。只此一念。是開黑暗之明燈。只此一念。是渡苦海之大船

【現代漢語翻譯】現代漢語譯本：不善的戒律（惡律儀）。雞、狗、豬、羊，切記不要畜養。打獵、捕魚，都不應該做。應當知道極樂國內的諸位上善之人，正是因為捨棄了惡緣，修行善業，才能獲得往生凈土，不退轉于菩提。唸佛之人，應當傚法佛陀，應該以去除惡行、選取善行為要務。又說，凡是修習唸佛的人，想要往生凈土，常常思念世間一切都是無常的，有成就必定有敗壞，有出生必定有死亡。如果不能親自聽聞佛法，就會捨棄這個身體又接受另一個身體，在三界四生六道中輪迴，沒有解脫的期限。我現在有緣分，得以聽聞正法，得以修習凈業，唯獨以佛爲念，捨棄這個報身，應當往生凈土，進入那裡的蓮花胎中，享受各種快樂，永遠脫離生死，不退轉于菩提。這才是大丈夫平生最重要的事啊！才剛生病，正是要向前的時候，坦蕩身心，不要產生疑慮。直接面向西方端正坐好，專心觀想阿彌陀佛（Amitabha），與觀世音（Avalokiteśvara）、大勢至菩薩（Mahāsthāmaprāpta），以及無數的化佛，顯現在你的面前。一心稱念南無阿彌陀佛（Namo Amitabha），聲音聲聲不斷絕。對於世間的一切事務，不得思念，不得貪戀。如果心中念頭起來，只要趕緊稱念佛號，在念念之中除滅罪障。僅僅這一念，決定往生凈土。如果壽命沒有盡，自然可以得到安寧。切記不要胡亂生起留戀世間的心。該存活就存活，該死亡就必須死亡，只要辦好往生之事，何須疑慮？如果理解了這個道理，就像脫下破舊的衣服而穿上好的衣服一樣，一旦捨棄凡夫之身，便登上佛的地位，豈不是偉大啊！又說，真正相信修行的事情，關鍵就是要往生極樂世界，專心一念，持一句阿彌陀佛（Amitabha）。僅僅這一念，是我的本師。僅僅這一念，就是化佛。僅僅這一念，是打破地獄的猛將。僅僅這一念，是斬斷群邪的寶劍。僅僅這一念，是開啟黑暗的明燈。僅僅這一念，是渡過苦海的大船。

【English Translation】 English version: Unwholesome precepts (evil conduct). Chickens, dogs, pigs, and sheep, be careful not to raise them. Hunting and fishing should not be done. It should be known that all the supremely virtuous people in the Land of Ultimate Bliss are there because they have abandoned evil conditions and cultivated good deeds, thus attaining rebirth in the Pure Land and non-retrogression from Bodhi. Those who recite the Buddha's name should follow the Buddha's example and make it their duty to eliminate evil and embrace good. It is also said that all those who practice Buddha-name recitation, desiring to be reborn in the Pure Land, should constantly contemplate that everything in the world is impermanent, that achievement is inevitably followed by decay, and that birth is inevitably followed by death. If one cannot personally hear the Buddha's teachings, one will abandon this body and receive another, revolving in the Three Realms, Four Births, and Six Paths, with no hope of liberation. Now I have the opportunity to hear the Dharma and cultivate pure karma, taking the Buddha as my sole focus. Abandoning this retribution body, I shall be reborn in the Pure Land, enter the lotus womb there, enjoy all kinds of happiness, forever escape birth and death, and never regress from Bodhi. This is the most important thing a great person can do in their lifetime! As soon as illness arises, it is precisely the time to move forward, be open-hearted, and not give rise to doubts. Sit upright facing west, and concentrate on visualizing Amitabha (Amitabha), Avalokiteśvara (Avalokiteśvara), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta), and countless manifested Buddhas appearing before you. Single-mindedly recite Namo Amitabha (Namo Amitabha), with the sound continuous and uninterrupted. Do not think about or be attached to any worldly affairs. If thoughts arise in your mind, quickly recite the Buddha's name to eliminate karmic obstacles in every thought. With just this one thought, you are assured of rebirth in the Pure Land. If your life is not yet exhausted, you will naturally find peace. Be careful not to foolishly give rise to attachment to the world. Live when you should live, and die when you must die. Just focus on accomplishing rebirth, why worry? If you understand this principle, it is like taking off old, worn-out clothes and putting on fine garments. Once you abandon the body of a common person, you ascend to the position of a Buddha. How great is that! It is also said that the key to truly believing in and practicing is to be reborn in the Land of Ultimate Bliss, focusing single-mindedly on reciting the name of Amitabha (Amitabha). This single thought is my original teacher. This single thought is a manifested Buddha. This single thought is a fierce general who breaks through hell. This single thought is a precious sword that cuts down all evil. This single thought is a bright lamp that illuminates the darkness. This single thought is a great ship that crosses the sea of suffering.

。只此一念。是醫生死之良方。只此一念。是出三界之徑路。只此一念。是本性彌陀。只此一念。達唯心凈土。但只要記得這一句阿彌陀佛在念。莫教失落。唸唸常現前。唸唸不離心。無事也如是念。有事也如是念。安樂也如是念。病苦也如是念。生也如是念。死也如是念。如是一念分明不昧。又何必問人覓歸程乎。書成。遍證諸方。莫能易一字。上書仁宗。乞復其教。允之。命為教主。賜號虎溪尊者。至順初化去(鎮江府志蓮宗寶鑑)。

宏濟

宏濟。字同舟。姓姚。餘姚人。幼出家里之寶積寺。年十六剃染。持四分律甚勤。后依半山全法師習臺教。久之悉通其旨。嘗修法華金光明凈土等懺。一日于定中睹四明尊者。授以犀角如意。自是辯才日溢。泰定元年。出住萬壽圓覺寺。明年。鹽官海岸毀。居民惴惴。丞相脫歡憂之。命濟即海岸。建水陸大齋。入慈心三昧。取海沙誦大悲咒。遍撒其處。足跡所及。岸復固。人稱神焉。后遷集慶顯慈圓通諸寺。晚歸寶積專修唸佛三昧。俄疾作。即召弟子。示以唯心凈土之說。或未達。濟厲聲曰。生死難處。遂逝。時至正十六年三月十日也。年八十六(護法錄)。

必才

必才。字大用。姓屈。臺州臨海人。母趙氏。奉佛謹。夢梵僧入堂。覺而生子。年

【現代漢語翻譯】現代漢語譯本：僅僅是這一個念頭，是醫治生死苦難的良方。僅僅是這一個念頭，是脫離三界的路徑。僅僅是這一個念頭，是本性中的阿彌陀佛（Amitabha）。僅僅是這一個念頭，到達唯心凈土（Pure Land of the Mind-Only）。但只要記得這一句阿彌陀佛（Amitabha）在念誦，不要讓它失落，唸唸常常在眼前，唸唸不離於心。沒事的時候也這樣念，有事的時候也這樣念，安樂的時候也這樣念，病苦的時候也這樣念，活著的時候也這樣念，死去的時候也這樣念。像這樣一念分明不迷惑，又何必向人詢問歸去的路程呢？書寫完成後，遍請各方驗證，沒有人能改動一個字。上書仁宗皇帝，請求恢復他的教法，皇帝應允，並任命他為教主，賜號虎溪尊者。至順初年圓寂。（出自《鎮江府志蓮宗寶鑑》）

宏濟（Hongji）宏濟（Hongji），字同舟，姓姚，是餘姚人。小時候出家在里之寶積寺。十六歲時剃度受戒。持守四分律非常勤奮。後來依止半山全法師學習天臺教義。很久之後完全通曉其要旨。曾經修習法華、金光明、凈土等懺法。一天在禪定中見到四明尊者，授予他犀角如意。從此辯才日益增長。泰定元年，出任萬壽圓覺寺住持。第二年，鹽官海岸崩塌，居民非常擔憂。丞相脫歡憂慮此事，命令宏濟（Hongji）前往海岸，建立水陸大齋。進入慈心三昧，取海沙誦持大悲咒，遍灑在崩塌之處。足跡所到之處，海岸恢復穩固。人們稱他為神。後來遷往集慶顯慈圓通等寺。晚年回到寶積寺專修唸佛三昧。不久生病，立即召集弟子，向他們開示唯心凈土的道理。有人不明白，宏濟（Hongji）厲聲說：『生死是艱難之處！』於是圓寂。時間是至正十六年三月十日，享年八十六歲。（出自《護法錄》）

必才（Bicai）必才（Bicai），字大用，姓屈，是臺州臨海人。母親趙氏，信奉佛法非常虔誠，夢見梵僧進入堂屋，醒來后就生下了必才（Bicai）。 English version: This single thought is the excellent remedy for the suffering of birth and death. This single thought is the path to escape the Three Realms. This single thought is the Amitabha (Amitabha - The Buddha of Infinite Light) of our inherent nature. This single thought reaches the Pure Land of the Mind-Only (Pure Land of the Mind-Only). But just remember to recite this phrase 'Amitabha' (Amitabha), do not let it be lost. May every thought constantly appear before you, may every thought not be separated from your mind. Recite it like this when there is nothing to do, recite it like this when there is something to do, recite it like this when you are at peace, recite it like this when you are suffering from illness, recite it like this when you are alive, recite it like this when you are dying. If such a thought is clear and not confused, then why ask others for the way home? After the book was completed, it was verified by various parties, and no one could change a single word. He wrote to Emperor Renzong, requesting the restoration of his teachings, which the emperor approved, and appointed him as the leader of the teachings, bestowing upon him the title Venerable Tiger Creek. He passed away in the early years of the Zhishun era. (From 'The Precious Mirror of the Lotus School in the Zhenjiang Prefecture Chronicle')

Hongji (Hongji) Hongji (Hongji), styled Tongzhou, surname Yao, was a native of Yuyao. He became a monk at Baoji Temple in his childhood. At the age of sixteen, he was tonsured and ordained. He diligently upheld the Four-Part Vinaya. Later, he studied the Tiantai teachings under Dharma Master Quanshan Banshan. After a long time, he fully understood its essence. He once practiced repentance rituals such as the Lotus Sutra, the Golden Light Sutra, and the Pure Land. One day, in meditation, he saw Venerable Siming, who gave him a rhinoceros horn scepter. From then on, his eloquence increased daily. In the first year of the Taiding era, he became the abbot of Wanshou Yuanjue Temple. The following year, the coast of Yanguan collapsed, and the residents were very worried. Prime Minister Tuohuan was concerned about this and ordered Hongji (Hongji) to go to the coast and establish a grand Water and Land Dharma Assembly. He entered the Samadhi of Loving-Kindness, took sea sand, and recited the Great Compassion Mantra, scattering it all over the collapsed area. Wherever his footprints reached, the coast was restored and solidified. People called him a god. Later, he moved to Jiqing Xianci Yuantong and other temples. In his later years, he returned to Baoji Temple to focus on practicing the Samadhi of Buddha Recitation. Soon after, he fell ill and immediately summoned his disciples, revealing to them the doctrine of the Mind-Only Pure Land. When some did not understand, Hongji (Hongji) sternly said, 'Birth and death are difficult places!' Then he passed away. The time was the tenth day of the third month of the sixteenth year of the Zhizheng era, at the age of eighty-six. (From 'Record of Dharma Protection')

Bicai (Bicai) Bicai (Bicai), styled Dayong, surname Qu, was a native of Linhai, Taizhou. His mother, Zhao, was a devout Buddhist. She dreamed of a Brahmin monk entering the hall, and when she woke up, she gave birth to Bicai (Bicai).

【English Translation】 English version: This single thought is the excellent remedy for the suffering of birth and death. This single thought is the path to escape the Three Realms. This single thought is the Amitabha (Amitabha - The Buddha of Infinite Light) of our inherent nature. This single thought reaches the Pure Land of the Mind-Only (Pure Land of the Mind-Only). But just remember to recite this phrase 'Amitabha' (Amitabha), do not let it be lost. May every thought constantly appear before you, may every thought not be separated from your mind. Recite it like this when there is nothing to do, recite it like this when there is something to do, recite it like this when you are at peace, recite it like this when you are suffering from illness, recite it like this when you are alive, recite it like this when you are dying. If such a thought is clear and not confused, then why ask others for the way home? After the book was completed, it was verified by various parties, and no one could change a single word. He wrote to Emperor Renzong, requesting the restoration of his teachings, which the emperor approved, and appointed him as the leader of the teachings, bestowing upon him the title Venerable Tiger Creek. He passed away in the early years of the Zhishun era. (From 'The Precious Mirror of the Lotus School in the Zhenjiang Prefecture Chronicle')

Hongji (Hongji) Hongji (Hongji), styled Tongzhou, surname Yao, was a native of Yuyao. He became a monk at Baoji Temple in his childhood. At the age of sixteen, he was tonsured and ordained. He diligently upheld the Four-Part Vinaya. Later, he studied the Tiantai teachings under Dharma Master Quanshan Banshan. After a long time, he fully understood its essence. He once practiced repentance rituals such as the Lotus Sutra, the Golden Light Sutra, and the Pure Land. One day, in meditation, he saw Venerable Siming, who gave him a rhinoceros horn scepter. From then on, his eloquence increased daily. In the first year of the Taiding era, he became the abbot of Wanshou Yuanjue Temple. The following year, the coast of Yanguan collapsed, and the residents were very worried. Prime Minister Tuohuan was concerned about this and ordered Hongji (Hongji) to go to the coast and establish a grand Water and Land Dharma Assembly. He entered the Samadhi of Loving-Kindness, took sea sand, and recited the Great Compassion Mantra, scattering it all over the collapsed area. Wherever his footprints reached, the coast was restored and solidified. People called him a god. Later, he moved to Jiqing Xianci Yuantong and other temples. In his later years, he returned to Baoji Temple to focus on practicing the Samadhi of Buddha Recitation. Soon after, he fell ill and immediately summoned his disciples, revealing to them the doctrine of the Mind-Only Pure Land. When some did not understand, Hongji (Hongji) sternly said, 'Birth and death are difficult places!' Then he passed away. The time was the tenth day of the third month of the sixteenth year of the Zhizheng era, at the age of eighty-six. (From 'Record of Dharma Protection')

Bicai (Bicai) Bicai (Bicai), styled Dayong, surname Qu, was a native of Linhai, Taizhou. His mother, Zhao, was a devout Buddhist. She dreamed of a Brahmin monk entering the hall, and when she woke up, she gave birth to Bicai (Bicai).

十二。依報恩寺瞿法師出家。未幾進具戒。后受業于玉岡潤法師。博覽群經。深明教觀。玉岡嘆曰。此子殆靈山會上人邪。泰定元年。繼玉岡主海鹽德藏寺。尋歷杭之興福演福。為人凝重沉默。精修觀行。至講演經義。縱橫無礙。聽者無不傾服。順帝賜號佛鑒圓照。一日頭目岑然。即謂眾曰。吾緣盡矣。乃焚香面西。高稱阿彌陀佛號。盡一晝夜。又告眾曰。汝等勿謂修持無驗。吾凈土緣熟。三昧現前矣。即索浴更衣。為書別相識。合掌而逝。年六十八。阇維。有五色光。自龕中發。火余不壞者二。舌根如紅蓮華。齒牙如珂貝。舍利無算(明高僧傳)。

悅可

悅可。字中庭。不詳其所出。住嘉定西隱寺。筑十六觀堂以修凈業。延祐間。賜號廣慧大師。至正中。無疾坐逝。茶毗。齒舌不壞(蘇州府志)。

維則

維則。字天如。姓譚。永新人。出家后。嗣法中峰本禪師。至正初。住蘇州師子林。屢召問。稱疾不赴。則既密契單傳。復推天臺永明之旨。兼宏凈土之教。著凈土或問。破諸疑惑。䇿進修行。今錄其尤警切者。或問一生造惡。臨終唸佛。帶業得生。又無退轉。然則我且做世事。待臨終唸佛。可乎。答曰。苦哉苦哉。賺自己。又賺天下。僧俗男女。皆此言也。逆惡凡夫。臨終唸佛。是夙

【現代漢語翻譯】現代漢語譯本十二。依報恩寺瞿法師出家，不久受了具足戒。後來師從玉岡潤法師學習，廣泛閱讀各種佛經，深入瞭解教義和觀行。玉岡法師讚歎說：『這個孩子莫非是靈山法會上的人吧？』泰定元年，他繼承玉岡法師，主持海鹽德藏寺。之後又歷任杭州的興福寺和演福寺住持。他為人沉穩寡言，精進地修習觀行。至於講演佛經義理，則能縱橫無礙，聽眾無不傾心佩服。順帝賜予他『佛鑒圓照』的稱號。一天，他感到頭目有些不適，就對眾人說：『我的因緣盡了。』於是焚香面向西方，高聲唸誦阿彌陀佛的名號，持續了一整天一夜。他又告訴眾人說：『你們不要認為修行沒有效果。我與凈土的因緣成熟，三昧（Samadhi，定）即將現前。』隨即要求沐浴更衣，寫信與相識的人告別，合掌而逝，享年六十八歲。火化后，有五色光芒從龕中發出。火化后沒有燒燬的有兩樣：舌根像紅蓮花一樣，牙齒像珂貝一樣。舍利（Śarīra，遺骨）數量很多（出自《明高僧傳》）。

悅可

悅可，字中庭，不清楚他的出身。住在嘉定西隱寺，建造十六觀堂來修習凈土法門。延祐年間，朝廷賜予他『廣慧大師』的稱號。至正年間，無疾而終，坐化圓寂。火化后，牙齒和舌頭沒有燒燬（出自《蘇州府志》）。

維則

維則，字天如，姓譚，是永新人。出家后，繼承了中峰本禪師的法脈。至正初年，住在蘇州師子林。朝廷多次召見他，他都稱病不去。維則禪師既秘密地繼承了禪宗的單傳心法，又推崇天臺宗永明延壽大師的宗旨，兼弘揚凈土宗的教義。他著有《凈土或問》，破除各種疑惑，鞭策人們精進修行。現在摘錄其中特別警醒切要的內容。有人問：『一個人一生造惡，臨終唸佛，也能帶業往生，而且不會退轉。既然這樣，那我先做世俗的事情，等到臨終時再念佛，可以嗎？』回答說：『可悲啊，可悲啊！這是欺騙自己，又欺騙天下所有的僧俗男女，他們都這樣說。作惡多端的凡夫，臨終唸佛，是因為他們宿世的善根成熟。如果平時不種善因，只想著臨終時才唸佛，那就像平時不肯儲蓄，卻希望在飢餓的時候能得到飽食一樣，怎麼可能呢？』

【English Translation】 English version 12. He became a monk under Dharma Master Qu of Bao'en Temple and soon received the full precepts. Later, he studied under Dharma Master Yu Gangrun, extensively reading various scriptures and deeply understanding the teachings and practices. Yu Gangrun sighed, 'This child is probably someone from the assembly at Vulture Peak!' In the first year of the Taiding era, he succeeded Yu Gangrun as the abbot of Dezang Temple in Haiyan. Subsequently, he served as the abbot of Xingfu Temple and Yanfu Temple in Hangzhou. He was a person of composure and silence, diligently cultivating contemplation and practice. As for lecturing on the meaning of the scriptures, he was unhindered in his eloquence, and all who listened were deeply impressed. Emperor Shun bestowed upon him the title 'Buddha Mirror Perfect Illumination'. One day, feeling a slight discomfort in his head and eyes, he said to the assembly, 'My karmic connection is exhausted.' Then, he burned incense facing west and loudly recited the name of Amitābha Buddha (Amituofo), continuing for an entire day and night. He further told the assembly, 'Do not think that cultivation is without effect. My affinity with the Pure Land is ripe, and Samadhi (Samadhi, concentration) is about to manifest.' Immediately, he requested to bathe and change clothes, wrote letters to bid farewell to acquaintances, and passed away with his palms together in prayer, at the age of sixty-eight. After cremation, five-colored lights emanated from the reliquary. Two things remained unburnt after the cremation: his tongue root was like a red lotus flower, and his teeth were like cowrie shells. There were countless Śarīra (Śarīra, relics) (from the 'Biographies of Eminent Monks of the Ming Dynasty').

Yue Ke

Yue Ke, styled Zhongting, his origins are unknown. He resided at Xiyin Temple in Jiading, building the Sixteen Contemplation Hall to cultivate Pure Land practices. During the Yanyou era, the court bestowed upon him the title 'Great Master Guanghui'. In the middle of the Zhizheng era, he passed away peacefully while sitting in meditation, without illness. After cremation, his teeth and tongue remained intact (from the 'Suzhou Prefecture Records').

Wei Ze

Wei Ze, styled Tianru, surname Tan, was a native of Yongxin. After becoming a monk, he inherited the Dharma lineage of Chan Master Zhongfeng Ben. In the early Zhizheng era, he resided at Lion Grove Monastery in Suzhou. He was repeatedly summoned by the court, but he declined due to illness. Chan Master Wei Ze not only secretly inherited the single-lineage transmission of Chan Buddhism but also promoted the teachings of Yongming Yanshou of the Tiantai school, while also propagating the Pure Land teachings. He authored 'Questions on the Pure Land', dispelling various doubts and urging people to diligently cultivate. Now, I record the particularly poignant and essential content. Someone asked, 'If a person commits evil deeds throughout their life but recites the Buddha's name at the time of death, they can still be reborn in the Pure Land with their karma and without regression. In that case, can I first engage in worldly affairs and then recite the Buddha's name at the time of death?' He replied, 'How lamentable, how lamentable! This is deceiving oneself and deceiving all the monks, nuns, laymen, and laywomen in the world who say this. Ordinary people who commit evil deeds and recite the Buddha's name at the time of death do so because their good roots from past lives have ripened. If one does not plant good causes in ordinary times but only thinks of reciting the Buddha's name at the time of death, it is like not saving up in ordinary times but hoping to be full when hungry. How is that possible?'

有善根。故遇善知識而得唸佛。此等僥倖。萬中無一。群疑論云。有十種人。臨終不得唸佛。一善友未必相遇。無勸唸佛人。二業苦纏身。不遑唸佛。三偏風失語。四狂亂失心。五遭水火。六遇豺狼。七惡友壞彼信心。八昏迷致死。九陳亡。十墜高巖。此皆尋常聞見。不論僧俗。人皆有之。宿業所招。現業所感。忽爾現前。不容迴避。忽然遭著一種。便做手腳不得了也。知識活佛。救不得了也。便隨業向三塗八難中受苦。到那時要聞佛名。不聞了也。直饒無此惡緣好病而死。未免風刀解體。四大分離。如生龜脫筒。痛苦逼迫。怕怖慞惶。唸佛不得了也。更饒無病而死。世緣未了。世念未休。貪生怖死。擾亂胸懷。又兼傢俬未明。後事未辦。妻啼子哭。百種憂煎。唸佛不得了也。更饒未死以前。只些少病痛在身。未免忍疼忍苦。叫喚呻吟。問藥求醫。祈禱懺悔。雜念紛飛。唸佛不得了也。更饒未病以前。只是年紀老大。衰相現前。困頓龍鍾。愁嘆憂惱。向個衰老身上。左安右排。唸佛不得了也。更饒未老以前。正是少壯。稍或狂心未歇。俗務相關。東攀西緣。胡思亂想。業識茫茫。唸佛不得了也。更饒清閒自在。有志修行。稍於世相照不破。放不下。把不定。坐不斷。些子境界現前。一個主人翁隨他顛倒。唸佛不得了也

【現代漢語翻譯】現代漢語譯本有善根，所以遇到善知識（指引正道的人）而能夠唸佛。這種僥倖，萬中無一。《群疑論》說，有十種人，臨終不得唸佛：一、善友未必能遇到，沒有勸人唸佛的人。二、業力帶來的痛苦纏身，沒有空閑唸佛。三、偏癱失語。四、精神錯亂失去心智。五、遭遇水災火災。六、遇到豺狼。七、惡友破壞他的信心。八、昏迷致死。九、戰場陣亡。十、從高處墜落。這些都是尋常所見所聞，不論僧人還是俗人，人人都可能遇到。這是宿世的業力所招，現世的業力所感，忽然現前，不容迴避。忽然遭遇其中一種，就束手無策了。知識、活佛，也救不了了。便隨著業力向地獄、餓鬼、畜生三惡道和八難中受苦。到那時想要聽聞佛名，也聽不到了。就算沒有這些惡緣，好端端地病死，也免不了風刀解體（指死亡時身體分解的過程），四大分離（指組成身體的地、水、火、風四大元素分離），如同活烏龜脫殼，痛苦逼迫，害怕恐慌，唸佛也做不到了。再就算沒有病而死，世俗的緣分未了，世間的念頭未止，貪生怕死，擾亂胸懷。又加上家產未分明，後事未辦妥，妻子啼哭，兒女哀嚎，百種憂愁煎熬，唸佛也做不到了。再就算未死以前，只是有些少病痛在身，也免不了忍受疼痛，叫喊呻吟，問藥求醫，祈禱懺悔，雜念紛飛，唸佛也做不到了。再就算未病以前，只是年紀老大，衰老的跡象顯現，困頓龍鍾，愁嘆憂惱，在這個衰老的身體上，左安右排（指想方設法照顧），唸佛也做不到了。再就算未老以前，正是年輕力壯，稍微狂妄的心未止息，俗世的事務相關聯，東攀西緣，胡思亂想，業識茫茫，唸佛也做不到了。再就算清閒自在，有志向修行，稍微對世間萬象看不破，放不下，把握不住，坐禪不斷，些許境界現前，一個主人翁（指心）隨著它顛倒，唸佛也做不到了。

【English Translation】 English version Having good roots, one encounters a virtuous teacher (a person who guides one to the right path) and is able to recite the Buddha's name. Such good fortune is one in ten thousand. The Qun Yi Lun says that there are ten types of people who cannot recite the Buddha's name at the time of death: 1. A virtuous friend may not be encountered, and there is no one to encourage them to recite the Buddha's name. 2. Afflicted by the suffering of karma, they have no time to recite the Buddha's name. 3. Hemiplegia and loss of speech. 4. Mental derangement and loss of mind. 5. Encountering floods and fires. 6. Encountering jackals and wolves. 7. Evil friends destroy their faith. 8. Death due to coma. 9. Death in battle. 10. Falling from a high cliff. These are all commonly seen and heard, whether among monks or laypeople, everyone may encounter them. This is caused by the karma of past lives and influenced by the karma of the present life, suddenly appearing and not allowing avoidance. Suddenly encountering one of these, one is helpless. Knowledge and living Buddhas cannot save them. Then, following karma, they suffer in the three evil realms (hell, hungry ghosts, animals) and the eight difficulties. At that time, wanting to hear the Buddha's name, they will not hear it. Even without these bad conditions, dying peacefully from illness, one cannot avoid the disintegration of the body by the wind-knife (referring to the process of the body decomposing at death), the separation of the four elements (earth, water, fire, and wind that make up the body), like a live turtle being removed from its shell, suffering pressing, fear and panic, and one cannot recite the Buddha's name. Furthermore, even dying without illness, worldly attachments are not finished, worldly thoughts are not stopped, clinging to life and fearing death, disturbing the mind. In addition, family affairs are not settled, arrangements for the afterlife are not made, wife weeping, children crying, a hundred kinds of worries tormenting, and one cannot recite the Buddha's name. Furthermore, even before death, just having some minor illnesses, one cannot avoid enduring pain, shouting and groaning, asking for medicine and seeking doctors, praying and repenting, miscellaneous thoughts flying, and one cannot recite the Buddha's name. Furthermore, even before illness, just being old, the signs of aging appearing, weary and decrepit, sighing and worrying, trying to take care of this aging body, and one cannot recite the Buddha's name. Furthermore, even before old age, being young and strong, if the wild mind is not subdued, worldly affairs are related, clinging to this and that, thinking wildly, karmic consciousness is vast and obscure, and one cannot recite the Buddha's name. Furthermore, even being leisurely and free, having the aspiration to cultivate, if one cannot see through worldly phenomena, cannot let go, cannot grasp firmly, cannot sit continuously in meditation, a slight state appears, and the master (referring to the mind) follows it in delusion, and one cannot recite the Buddha's name.

。你看老病之時。少壯清閑之日。稍有一事掛心。早是念佛不得。況臨終時哉。更道且做世事。你真癡人。說癡話。敢保你錯用心了也。且世事如夢。那有實效。那一件替得生死。縱饒造伽藍。增常住。攀名位。結官豪。將謂多做好事。殊不知犯了不體道本。廣造伽藍等戒。有為之功。多諸過咎。天堂未就。地獄先成。生死未明。皆成苦本。眼光落地。受苦之時。方知平日所為。儘是枷上添枷。鎖上添鎖。鑊湯下增柴炭。劍樹上助刀槍。袈裟下失卻人身。萬劫難復。鐵漢聞之。也須淚落。祖師如此苦口。曾許他臨終唸佛乎。死心禪師道。世人財寶如山。妻妾滿前。日夜歡樂。爭奈前程有限。暗裡相催。符到奉行。不容住滯。閻羅老子。不順人情。無常鬼王。有何面目。且據諸人眼見耳聞前街後巷。親情眷屬朋友兄弟。強壯後生。死卻多少。世人多雲。老來念佛。豈不知廣泉路上無老少。古人云。莫待老來方唸佛。孤墳多是少年人。死心如此。苦口勸人。曾許你且待臨終唸佛乎。人生在世。能有幾時。石火電光。眨眼便過。趁未老未病。抖擻身心。撥棄世事。得一日光景。念一日佛名。得一時工夫。修一時凈業。由他命終。我之盤纏預辦。前程穩當了也。若不如此。後悔難追。或問定力未成。念頭無主。眨得眼來。千里

【現代漢語翻譯】現代漢語譯本你看看衰老生病的時候，年輕力壯清閑的日子，稍微有一件事掛在心上，就已經不能好好唸佛了，更何況是臨終的時候呢？還說要做世間的事情，你真是個癡人，說癡話。我敢保證你用心錯了。況且世間的事情就像夢一樣，哪裡有什麼實際的效用？哪一件事情能夠代替生死？縱然建造寺廟，增加常住的產業，追求名位，結交有權勢的官員，以為是多做好事，卻不知道是犯了不體悟道的根本，廣造寺廟等等的戒律。有為的功德，反而會增加許多過錯。天堂還沒有建成，地獄就已經先形成了。生死大事還沒有明白，一切都成了痛苦的根源。一旦眼光落地，受苦的時候，才知道平日所做的一切，都是在枷鎖上再加枷鎖，在鎖鏈上再加鎖鏈，在沸騰的湯鍋下增加柴火，在劍樹上增加刀槍。披著袈裟卻失去了人身，萬劫都難以恢復。鐵石心腸的人聽了，也一定會流下眼淚。祖師如此苦口婆心地勸說，曾經允許他臨終才唸佛嗎？死心禪師說：『世人的財寶堆積如山，妻妾成群，日夜歡樂，無奈前程有限，暗中催促，符到就要執行，不容許停留。閻羅老子不講人情，無常鬼王有什麼面目可講？』且看諸位親眼所見、親耳所聞，前街後巷，親戚眷屬、朋友兄弟，強壯的年輕人，死了多少？世人大多說，老了再念佛。豈不知黃泉路上無老少？古人說：『不要等到老了才唸佛，孤墳里大多是少年人。』死心禪師如此苦口婆心地勸人，曾經允許你且等到臨終才唸佛嗎？人生在世，能有多少時間？石火電光，轉眼就過。趁著還沒老沒病，抖擻精神，放下世事，得到一天的時間，就念一天的佛名；得到一時的時間，就修一時的凈業。任憑什麼時候命終，我的盤纏已經預先準備好了，前程穩當得很。如果不這樣做，後悔就來不及了。或者有人問，『定力還沒有成就，念頭沒有主宰，一眨眼的功夫，就跑到了千里之外』。

【English Translation】 English version Consider that when you are old and sick, or even during your youthful and leisurely days, if you have even a slight concern weighing on your mind, you will already find it difficult to recite the Buddha's name properly, let alone at the time of death. To say that you will still be engaged in worldly affairs then is truly foolish talk from a foolish person. I dare say you are using your mind wrongly. Moreover, worldly affairs are like dreams, what real effect do they have? Which of them can substitute for death and rebirth? Even if you build monasteries (Galan: temples), increase the permanent assets, pursue fame and position, and associate with powerful officials, thinking you are doing good deeds, you are unknowingly violating the fundamental principle of not embodying the Way, and the precepts against extensively building monasteries, etc. Meritorious deeds with intention (Yuwei: intentional actions) bring many faults. Heaven is not yet achieved, but hell is already formed. The matter of birth and death is not yet clear, and all becomes the root of suffering. Once your eyes fall to the ground (Yanguang luodi: a euphemism for death), when you are suffering, you will realize that everything you did in the past was just adding shackles to shackles, and locks to locks, adding fuel to the boiling cauldron, and assisting swords and spears on the sword tree. Wearing the kasaya (Jiasha: monastic robe) but losing the human body, it will be difficult to recover for countless eons. Even an iron-hearted man must shed tears upon hearing this. Did the Patriarch, with such earnest exhortations, ever allow him to recite the Buddha's name only at the time of death? Zen Master Sixin (Sixin Chanshi: Zen Master Dead Heart) said: 'Worldly people have treasures like mountains, wives and concubines in front of them, enjoying themselves day and night, but their future is limited, and they are secretly urged on. When the warrant arrives, it must be executed, and no delay is allowed. Old Yama (Yanluo Laozi: King Yama) does not accommodate human feelings, and what face is there to talk to the impermanent ghost king (Wuchang Guiwang: the ghost of impermanence)?' Just look at what you have seen and heard, in the streets and alleys, relatives, friends, and brothers, how many strong young people have died? Most people say, 'I will recite the Buddha's name when I am old.' How can they not know that there are no old or young on the road to the Yellow Springs (Huangquan: the underworld)? The ancients said, 'Do not wait until you are old to recite the Buddha's name, most of the lonely graves are those of young people.' Zen Master Sixin so earnestly exhorts people, did he ever allow you to wait until the time of death to recite the Buddha's name? How much time does a person have in this life? Like a spark from flint or a flash of lightning, it passes in the blink of an eye. While you are not yet old or sick, rouse your spirit, put aside worldly affairs, and if you have a day, recite the Buddha's name for a day; if you have an hour, cultivate pure karma (Jingye: pure actions) for an hour. No matter when your life ends, my provisions have been prepared in advance, and my future is secure. If you do not do this, regret will be difficult to pursue. Or someone may ask, 'My samadhi power (Dingli: the power of concentration) is not yet achieved, and my thoughts are not in control. In the blink of an eye, I have run thousands of miles away.'

萬里去了。又或惹著一毫世事。便是五日十日。半月一月。擺脫不去。當何䇿以治之。答曰。嗚呼。此天下學者之通患也。汝當間斷之時。若不痛加鞭䇿。則專修無間之念。永無成就之期。余聞古人有三種痛鞭之䇿。一曰報恩。二曰決志。三曰求驗。第一報恩者。既修凈土。當念報恩佛恩國恩。固未暇論。只如父母養育。師長作成。此恩豈非重大。你出家以來。便說要報重恩。離鄉背井。二三十年。父母師長。艱難困苦。你總不顧。父母老病。你又不看。及聞其死。你也不歸。如今或在三塗。受罪受苦。望你救他。望你度他。你卻唸唸間斷。凈土不成。凈土不成。自救不了。如何救他。既不能相救。你是忘恩負義。大不孝人。經云。不孝之罪。當墮地獄。然則一念間斷之心。便是地獄業也。又且不織而衣。不耕而食。僧房臥具。受用現成。你當勤修凈業。圖報信施之恩。祖師道。此是施主妻子分上。減刻將來。道眼未明。滴水寸絲。也須牽犁曳把。償他始得。你卻唸唸間斷。凈土不成。凈土不成。酬償有分。然則一念間斷之心。便是畜生業也。第二決志者。若學專修。志須決定。你一生參禪。禪既不悟。及乎看教。教又不明。弄到如今。念頭未死。又要說幾句禪。又要寫幾個字。做幾首詩。情掛兩頭。念分四路。祖師

【現代漢語翻譯】現代漢語譯本：萬里（法師名）走了。又或者沾染上一絲一毫的世俗事務，便是五天十天，半個月一個月，都擺脫不掉。應當用什麼方法來對治這種情況呢？回答說：唉！這是天下學佛之人的通病啊。你應當在間斷的時候，如果不痛下鞭策自己的功夫，那麼專心修習不間斷的念頭，永遠沒有成就的時候。我聽說古人有三種痛下鞭策的方法：一是報恩，二是決志，三是求驗。第一是報恩。既然修習凈土法門，應當想著報答佛恩、國恩，這且先不論。只說父母的養育之恩，師長的成就之恩，這恩情難道不重大嗎？你出家以來，便說要報答深重的恩情，離開了家鄉，背井離鄉二三十年，父母師長艱難困苦，你總是不顧。父母年老生病，你又不去看望。等到聽到他們去世的訊息，你也不回去。如今他們或許正在三惡道（三塗）中，遭受罪業的痛苦，盼望你救他們，盼望你度化他們。你卻唸唸間斷，凈土不能成就。凈土不能成就，自己都救不了，如何救他們？既然不能互相救助，你就是忘恩負義，大不孝之人。《經》中說：不孝的罪過，應當墮入地獄。那麼，一念間斷的心，就是地獄的業因啊。而且你不織布卻有衣穿，不耕田卻有飯吃，僧房臥具，受用現成的。你應當勤奮修習凈業，圖謀報答信徒施捨的恩情。祖師說：『這些都是施主妻子兒女的份上，減少剋扣下來的。道眼未明，即使是一滴水、一寸絲，也必須牽牛耕地來償還他們才行。』你卻唸唸間斷，凈土不能成就。凈土不能成就，償還債務有你的份。那麼，一念間斷的心，就是畜生道的業因啊。第二是決志。如果學習專修，志向必須堅定。你一生參禪，禪既沒有領悟，等到看經學教，教理又不明瞭。弄到現在，念頭還沒有斷絕，又要說幾句禪語，又要寫幾個字，做幾首詩。心思掛在兩頭，念頭分散在四處。祖師 English version: Wanli (a Dharma master's name) has left. Or perhaps getting involved in even a tiny bit of worldly affairs, it becomes five days, ten days, half a month, a month, impossible to get rid of. What method should be used to deal with this situation? The answer is: Alas! This is a common problem for all Buddhist learners in the world. If you don't severely whip yourself when you are interrupted, then the thought of diligently cultivating without interruption will never be achieved. I have heard that the ancients had three methods of severely whipping themselves: first, repaying kindness; second, resolving determination; and third, seeking verification. The first is repaying kindness. Since you are cultivating the Pure Land Dharma, you should think of repaying the kindness of the Buddha, the kindness of the country, which we will not discuss for now. Just consider the kindness of parents raising you, the kindness of teachers helping you achieve, isn't this kindness significant? Since you left home to become a monk, you said you wanted to repay deep kindness, leaving your hometown, away from home for twenty or thirty years, your parents and teachers in hardship and suffering, you never cared. Your parents are old and sick, and you don't go to see them. When you hear the news of their death, you don't go back. Now they may be in the three evil realms (three woeful paths), suffering the pain of sin, hoping you will save them, hoping you will liberate them. But you are interrupted in your thoughts, and the Pure Land cannot be achieved. If the Pure Land cannot be achieved, you cannot save yourself, how can you save them? Since you cannot help each other, you are ungrateful and unfilial. The Sutra says: 'The sin of unfilial piety should cause one to fall into hell.' Therefore, a thought of interruption is the karma of hell. Moreover, you wear clothes without weaving, eat food without plowing, and the monastic room and bedding are readily available. You should diligently cultivate Pure Land karma, seeking to repay the kindness of the believers' offerings. The Patriarch said: 'These are all taken from the share of the donors' wives and children, reduced and deducted. If the Dharma eye is not clear, even a drop of water or an inch of silk must be repaid by pulling an ox and plowing the field.' But you are interrupted in your thoughts, and the Pure Land cannot be achieved. If the Pure Land cannot be achieved, you have a share in repaying the debt. Therefore, a thought of interruption is the karma of the animal realm. The second is resolving determination. If you want to learn exclusive cultivation, your determination must be firm. You have spent your life practicing Chan (Zen), but Chan has not been enlightened. When you study the teachings, the teachings are not clear. Now that you have come to this point, your thoughts have not died, and you want to say a few words of Chan, write a few words, and write a few poems. Your mind is hanging on both ends, and your thoughts are divided in four directions. The Patriarch

【English Translation】 Wanli (Dharma Master's name) has left. Or perhaps getting involved in even a tiny bit of worldly affairs, it becomes five days, ten days, half a month, a month, impossible to get rid of. What method should be used to deal with this situation? The answer is: Alas! This is a common problem for all Buddhist learners in the world. If you don't severely whip yourself when you are interrupted, then the thought of diligently cultivating without interruption will never be achieved. I have heard that the ancients had three methods of severely whipping themselves: first, repaying kindness; second, resolving determination; and third, seeking verification. The first is repaying kindness. Since you are cultivating the Pure Land Dharma, you should think of repaying the kindness of the Buddha, the kindness of the country, which we will not discuss for now. Just consider the kindness of parents raising you, the kindness of teachers helping you achieve, isn't this kindness significant? Since you left home to become a monk, you said you wanted to repay deep kindness, leaving your hometown, away from home for twenty or thirty years, your parents and teachers in hardship and suffering, you never cared. Your parents are old and sick, and you don't go to see them. When you hear the news of their death, you don't go back. Now they may be in the three evil realms (three woeful paths), suffering the pain of sin, hoping you will save them, hoping you will liberate them. But you are interrupted in your thoughts, and the Pure Land cannot be achieved. If the Pure Land cannot be achieved, you cannot save yourself, how can you save them? Since you cannot help each other, you are ungrateful and unfilial. The Sutra says: 'The sin of unfilial piety should cause one to fall into hell.' Therefore, a thought of interruption is the karma of hell. Moreover, you wear clothes without weaving, eat food without plowing, and the monastic room and bedding are readily available. You should diligently cultivate Pure Land karma, seeking to repay the kindness of the believers' offerings. The Patriarch said: 'These are all taken from the share of the donors' wives and children, reduced and deducted. If the Dharma eye is not clear, even a drop of water or an inch of silk must be repaid by pulling an ox and plowing the field.' But you are interrupted in your thoughts, and the Pure Land cannot be achieved. If the Pure Land cannot be achieved, you have a share in repaying the debt. Therefore, a thought of interruption is the karma of the animal realm. The second is resolving determination. If you want to learn exclusive cultivation, your determination must be firm. You have spent your life practicing Chan (Zen), but Chan has not been enlightened. When you study the teachings, the teachings are not clear. Now that you have come to this point, your thoughts have not died, and you want to say a few words of Chan, write a few words, and write a few poems. Your mind is hanging on both ends, and your thoughts are divided in four directions. The Patriarch

道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。你卻志無決定。情念多端。因此多端。間斷正念。然則一念間斷之心。便是三塗羈鎖業也。又且守護戒根。志不決定。或因身口。唸唸馳求。教中道。寧以洋銅灌口。不可以破戒之口。受人飲食。寧以熱鐵纏身。不可以破戒之身。受人衣服。況因諸戒不嚴。邪心妄動。因此妄動。間斷真修。然則一念間斷之心。何止熱鐵洋銅業也。又且斷除憎愛。志不決定。每於虛名浮利。自照不破。名利屬我。便生貪愛。名利屬他。便生憎妒。古人云。貪名貪利。同趨鬼類。逐愛逐憎。同入火坑。你卻因此愛憎。間斷凈土。然則一念間斷之心。便是餓鬼火坑業也。第三求驗者。既學專修。當求靈驗。你如今發白面皺。死相現前。知道臨終。更有幾日。須在目前。便要見佛。只如廬山遠法師。一生三度見佛。又如懷感法師。稱念佛名。便得見佛。又如少康法師。唱佛一聲。即有一佛從口飛出。此等靈驗。萬萬千千。你若心無間斷。見佛不難。間斷心生。決不見佛。既不見佛。與佛無緣。既無佛緣。難生凈土。凈土不生。必墮惡道。然則一念間斷之心。便是三塗惡道業也。如上三䇿。當自痛鞭。使其念不離佛。佛不離念。感應道交。現前見佛。既見樂邦之佛。即見十方諸佛。既見十方諸佛

。即見自性天真之佛。既見自性天真之佛。即得大用現前。然後推其悲願。廣化一切眾生。此名凈土禪。亦名禪凈土也(蘇州府志凈土或問)。

善繼

善繼。字絕宗。姓婁。越之諸暨人。母夢神僧授以芙蕖。因而有身。生即能言。或見母舉佛號。便合掌和之。大德間剃染。明年進滿分戒。尋從天竺大山恢法師。習天臺教。后往南竺謁湛堂澄公。澄深器之。至正中主天臺薦福。又遷能仁。晚歲專修凈業。繫念彌陀。晝夜不輟。一日忽告眾曰。吾將歸矣。乃端坐而逝。年七十二。茶毗。舌根不壞(明高僧傳)。

子文

子文。字宗周。明州象山人。受業于北溪聞法師。出主寶云寺。淹博教觀。律規甚嚴。與人言若不出口。至升座說法。滔滔莫之御也。一日講十六觀經終。即就座別眾。將入滅。或啟和尚後事未曾囑付。何遽爾。文曰僧家要行便行。莫做俗漢技倆。眾懇益切。於是下座。復歸方丈。一一條畫之。即合掌稱西方聖號。迴向發願畢。遂逝。阇維。舍利無數。異香襲人。彌日乃止(明高僧傳)。

盤谷

盤谷。字麗水。海鹽人。志氣超邁。博通經史。講華嚴大意于杭之慧因寺。辯才無礙。七眾傾服。后至松江。構精舍。勤修凈業。日課彌陀佛號。年七十餘。無疾。預為期。

【現代漢語翻譯】現代漢語譯本：這樣就能見到自性中本有的真佛。既然見到了自性中本有的真佛，就能得到大用現前。然後推行其慈悲的願力，廣泛教化一切眾生。這叫做凈土禪，也叫禪凈土。（蘇州府志《凈土或問》）

善繼

善繼，字絕宗，姓婁，是越州諸暨人。他的母親夢見神僧授予她一朵芙蕖（fú qú，荷花），因此懷了身孕。他出生后就能說話，有時見到母親唸誦佛號，便會合掌應和。大德年間剃度出家，第二年受了具足戒。不久跟隨天竺大山恢法師學習天臺宗的教義。後來前往南竺拜見湛堂澄公，澄公非常器重他。至正年間主持天臺薦福寺，又遷往能仁寺。晚年專心修習凈土法門，繫念阿彌陀佛（Āmítuó Fó），日夜不停。一天忽然告訴眾人說：『我將要回去了。』於是端坐而逝，享年七十二歲。火化后，舌根沒有損壞。（《明高僧傳》）

子文

子文，字宗周，是明州象山人。師從北溪聞法師學習。後來主持寶云寺，精通教觀，持戒非常嚴格。與人說話好像不從口出，但到了升座說法時，卻滔滔不絕，無人能擋。一天講完《十六觀經》后，就在座位上與大家告別，將要入滅。有人問：『和尚的後事還沒有囑咐，為何這麼快就要走？』子文說：『僧人要走就走，不要做俗人的伎倆。』眾人懇求更加迫切。於是他走下座位，回到方丈，一條一條地安排好後事，然後合掌稱念西方聖號，迴向發願完畢，就去世了。火化后，舍利無數，異香撲鼻，過了很久才散去。（《明高僧傳》）

盤谷

盤谷，字麗水，是海鹽人。志向氣度超凡，博通經史。在杭州慧因寺講解《華嚴經》大意，辯才無礙，七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷、式叉摩那）傾心信服。後來到松江，建造精舍，勤奮修習凈土法門，每天唸誦阿彌陀佛佛號。七十多歲時，沒有疾病，預先告知圓寂的日期。

【English Translation】 English version: Then you will see the Buddha of true nature within yourself. Once you see the Buddha of true nature within yourself, you will attain great function manifested before you. Then, promote your compassionate vows and widely transform all sentient beings. This is called Pure Land Chan, also known as Chan Pure Land. (From 'Pure Land Questions' in the Suzhou Prefecture Records)

Shanji

Shanji, styled Juezong, with the surname Lou, was a native of Zhuji in Yuezhou. His mother dreamed of a divine monk giving her a lotus flower (fú qú), and as a result, she became pregnant. He could speak from birth, and whenever he saw his mother reciting the Buddha's name, he would join his palms in response. He was tonsured during the Dade era and received the full precepts the following year. Soon after, he followed Dharma Master Hui of Great Mountain in Tianzhu to study the Tiantai teachings. Later, he went to Nan Zhu to visit Chan Master Cheng of Zhantang, who deeply valued him. During the Zhi Zheng era, he presided over Jifu Temple in Tiantai and later moved to Nengren Temple. In his later years, he devoted himself to cultivating the Pure Land practice, focusing his mind on Amitabha Buddha (Āmítuó Fó) day and night without ceasing. One day, he suddenly told the assembly, 'I am about to return.' Then he sat upright and passed away at the age of seventy-two. After cremation, his tongue root remained intact. (From 'Ming Dynasty Eminent Monks')

Ziwen

Ziwen, styled Zongzhou, was a native of Xiangshan in Mingzhou. He studied under Dharma Master Wen of Beixi. He later presided over Baoyun Temple, being well-versed in teachings and contemplation, and maintaining strict discipline. When speaking to people, it seemed as if the words did not come from his mouth, but when he ascended the seat to expound the Dharma, he was eloquent and unstoppable. One day, after finishing lecturing on the Sixteen Contemplations Sutra, he bid farewell to the assembly from his seat, preparing to enter Nirvana. Someone asked, 'Venerable, you have not yet given instructions regarding your affairs after death. Why are you leaving so soon?' Ziwen said, 'Monks should depart when they wish, not engage in the tricks of laypeople.' The assembly pleaded more earnestly. Thereupon, he descended from his seat, returned to his abbot's chamber, and arranged his affairs one by one. Then, he joined his palms and recited the holy name of the Western Pure Land, completed the dedication and vows, and passed away. After cremation, there were countless relics, and a strange fragrance permeated the air, not dissipating for many days. (From 'Ming Dynasty Eminent Monks')

Pangu

Pangu, styled Lishui, was a native of Haiyan. He possessed extraordinary ambition and was well-versed in the classics and histories. He lectured on the main points of the Avatamsaka Sutra at Huiyin Temple in Hangzhou, with unobstructed eloquence, captivating the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, upāsikās, and śikṣamāṇās). Later, he went to Songjiang, built a hermitage, and diligently cultivated the Pure Land practice, reciting the name of Amitabha Buddha daily. In his seventies, without illness, he foretold the date of his passing.

端坐而寂(明高僧傳)。

文慧

文慧。不詳其所出。居嘉禾青龍寺。善作詩。已而專志凈業。至老益厲。一日有疾。聞空中聲云。中品中生。遂逝(佛祖統紀)。

妙葉

妙葉。明州鄞縣人。元明之際。出家為僧。精研臺教。專修唸佛三昧。著唸佛直指上下卷。其直指心要一篇。斥妄顯真。最為精造。文曰。大雄氏觀娑婆有生老病死業系諸苦。教人念阿彌陀佛。求生極樂國土。去聖逾遠。人世澆漓。錯解諸法在心。便認胸中六塵緣影。謂樂土在內。不求生彼。此六緣影。皆屬前塵。本無自體。前塵若無。此心即滅。云何有土在此內邪。或謂悟道便為佛土在心。既見性。豈有反執緣影之理。世無此見。最下劣矣。汝欲悟真實本心者。當觀所認六塵緣影之心。本在汝胸。胸住于身。身居國土。及一切凈穢剎海。悉在虛空。虛空無際。十界依正。一切在中。此空雖大。我不動真實本心。非大極大。彼空在我真心。如小片云。點太清里。云何凈穢剎海。不在本心中邪。然則佛說諸法在心者。非在胸中妄想緣影心內。乃在現前一念本真心內也。此心離知覺。超聞見。永斷一切生滅增減之相。既一切身土皆在此心。則知極樂娑婆等境。乃全我心。任意于中。舍東取西。厭穢忻凈。熾然著相而求。皆不離

【現代漢語翻譯】現代漢語譯本：端坐而寂（《明高僧傳》）。

文慧

文慧，不清楚他的出身。住在嘉禾青龍寺。擅長作詩，後來專心致力於凈土法門，年紀越大越是精進。一天生病時，聽到空中有聲音說：『中品中生』。於是就去世了（《佛祖統紀》）。

妙葉

妙葉，明州鄞縣人。元朝末年到明朝初年，出家為僧。精通天臺宗的教義，專修唸佛三昧。著有《唸佛直指》上下卷。其中《直指心要》一篇，駁斥虛妄，顯揚真實，最為精妙。文中說：『大雄氏（釋迦牟尼佛）觀察到娑婆世界有生老病死等業力所繫的各種痛苦，教人念阿彌陀佛，求生極樂國土。離聖人的時代越遠，世風越發澆薄。有人錯誤地理解諸法在心，就認為胸中的六塵緣影（色、聲、香、味、觸、法在意識中的反映）是心，說極樂世界在內心，而不求往生到那裡。這六塵緣影，都屬於外在的塵境，本來沒有自體。外在的塵境如果沒有了，這個心也就滅了，怎麼會有極樂世界在這個內心之中呢？或者有人說，悟道了就是佛土在心中。既然已經見性，怎麼會有反而執著于緣影的道理呢？世間沒有這種見解，這是最下劣的。你想要領悟真實本心的人，應當觀察所認為的六塵緣影之心，本來就在你的胸中，胸住在身體中，身體居住在國土中，以及一切清凈和污穢的剎土和大海，都在虛空中。虛空沒有邊際，十法界的依報和正報，一切都在其中。這個虛空雖然大，但我不動搖的真實本心，不是大，而是極大。那個虛空在我的真心之中，就像一小片云，點綴在太清之中。怎麼能說清凈和污穢的剎土和大海，不在本心中呢？既然如此，那麼佛所說的諸法在心，不是在胸中妄想的緣影心內，而是在現前一念的本真心內啊。這個心遠離知覺，超越聽聞和看見，永遠斷絕一切生滅增減的現象。既然一切身土都在這個心中，那麼就知道極樂世界和娑婆世界等境界，都是整個我的心。可以任意在其中，捨棄東邊而選取西邊，厭惡污穢而欣求清凈。熾盛地執著于外相而求取，都不離本心。』

【English Translation】 English version: Sitting upright in stillness (from 'Biographies of Eminent Monks of the Ming Dynasty').

Wenhui

Wenhui, his origins are unknown. He resided at Qinglong Monastery in Jiahe. He was skilled at composing poetry, and later devoted himself to the Pure Land practice, becoming more diligent as he aged. One day, while ill, he heard a voice in the air saying, 'Middle Grade, Middle Birth.' Then he passed away (from 'Comprehensive Record of the Buddha's Successions').

Miaoye

Miaoye was a native of Yin County, Ming Prefecture. During the transition from the Yuan to the Ming Dynasty, he became a monk. He was proficient in the teachings of the Tiantai school and specialized in the Samadhi of Mindfulness of the Buddha. He authored 'Direct Pointing on Mindfulness of the Buddha,' in two volumes. The section 'Essential Points of Direct Pointing' refutes falsehood and reveals truth, being the most refined. The text states: 'The Great Hero (Mahavira, referring to Shakyamuni Buddha) observed the suffering of birth, old age, sickness, and death, bound by karma, in the Saha world (娑婆世界), and taught people to recite Amitabha Buddha (阿彌陀佛), seeking rebirth in the Land of Ultimate Bliss (極樂國土). The further we are from the sages, the more degenerate the world becomes. Some people mistakenly understand that all dharmas (諸法) are in the mind, and thus consider the shadows of the six sense objects (六塵緣影 - forms, sounds, smells, tastes, textures, and mental objects reflected in consciousness) in their chest to be the mind, saying that the Land of Bliss is within, and not seeking rebirth there. These shadows of the six sense objects all belong to external realms, and originally have no self-nature. If the external realms cease to exist, this mind also ceases to exist. How can there be a Land of Bliss within this mind? Or some say that enlightenment means the Buddha-land is in the mind. Since one has seen one's nature, how can one revert to clinging to shadows? There is no such view in the world; it is the most inferior. If you wish to realize the true original mind, you should observe that the mind you recognize as the shadows of the six sense objects is originally in your chest. The chest resides in the body, and the body resides in the land, and all pure and impure Buddha-fields (剎土) and seas are in space. Space is boundless, and the dependent and principal realms (依正) of the ten realms are all within it. Although this space is vast, my unmoving true original mind is not just vast, but supremely vast. That space is in my true mind like a small cloud dotting the clear sky. How can the pure and impure Buddha-fields and seas not be in the original mind? Therefore, what the Buddha said about all dharmas being in the mind is not within the mind of deluded thoughts and shadows in the chest, but within the present moment's true original mind. This mind is apart from knowing and feeling, transcends hearing and seeing, and eternally cuts off all phenomena of arising, ceasing, increasing, and decreasing. Since all bodies and lands are in this mind, then know that the realms of the Land of Ultimate Bliss and the Saha world are entirely my mind. One can freely be within them, abandoning the east and choosing the west, disliking impurity and desiring purity. Ardently clinging to appearances and seeking, all do not depart from the original mind.'

我心也。故極樂彌陀相好現時。即自心顯。自心顯時。即彼佛現。我心彼佛心。彼佛我心佛。一體無二。故云唯心凈土。本性彌陀。非謂西方無土無佛。不須求生。但在汝生滅緣影之中。名為唯心本性也。求彼佛即求自心。求自心需求彼佛。云何今時破法散僧。閑道游儒。與泛參禪理者。不知即境即心。求不礙真之理。反於不二法中。分內分外。辨境辨心。教人舍外取內。背境向心。使愛憎轉多。分別更甚。一分其境。便以極樂為外。教人不必求生。一分其心。便妄指六塵緣影虛偽妄想為心。謂極樂在內。又思此心無質。本無一切因果善惡修證之法。從是恣意妄涉世緣。教人不須禮佛燒香然燈誦經懺愿等。謂之著相。而於天堂地獄。及樂土塵剎。雖曾聞名。因不見故。直說為無。反言快樂便是天堂。苦楚便是地獄。其見卑哉。如來說為可憐愍者。不知我心實與佛心同一理故。彌陀願力威德光明。在我心中。承我心愚癡之力。作一切佛事。無時不引導於我。我心亦于彌陀願心之內。修唸佛求生一切善行。無行不具含佛德。了彼佛德。成我三昧。故知彌陀願力。始發心。終究竟。無一法不直趣我心。以我心即佛心故。我亦于無始至今。盡未來際。修一切三昧。無一法不攝歸佛海。成本來佛。以佛心即我心故。如是依正色心

【現代漢語翻譯】現代漢語譯本：我的心啊！所以極樂世界阿彌陀佛的莊嚴相好顯現時，就是自心的顯現。自心顯現時，就是阿彌陀佛的顯現。我的心就是阿彌陀佛的心，阿彌陀佛的心就是我的心佛，一體沒有差別。所以說『唯心凈土，本性彌陀』（指凈土就在心中，自性就是阿彌陀佛）。並非說西方沒有凈土沒有佛，不需要求生凈土。而是在你生滅的緣影之中，稱之為唯心本性啊！求阿彌陀佛就是求自心，求自心必須求阿彌陀佛。為什麼現在的破法散僧（指破壞佛法，擾亂僧團的人），空談的遊方儒士，以及泛泛參禪說理的人，不知道即境即心，求不妨礙真理的道理，反而在不二法門中，分內外，辨境心，教人捨棄外在而求內在，背離外境而趨向內心，使得愛憎越來越多，分別更加厲害。一分割外境，就認為極樂世界是外在的，教人不必求生凈土。一分割內心，就胡亂指認六塵緣影（指眼、耳、鼻、舌、身、意六根所對的色、聲、香、味、觸、法六塵所產生的虛幻影像）虛偽妄想為心，說極樂世界在內心。又認為這個心沒有實質，本來就沒有一切因果善惡修證之法。從此就隨意妄為地涉入世俗的因緣，教人不需要禮佛燒香點燈誦經懺悔發願等等，說這是執著于外相。而對於天堂地獄，以及樂土塵剎（指佛土），雖然曾經聽過這些名稱，因為沒有親眼見到，就直接說沒有。反而說快樂就是天堂，痛苦就是地獄。他們的見解多麼低下啊！如來說他們是可憐憫的人。不知道我的心實際上與佛心是同一個道理，所以阿彌陀佛的願力、威德、光明，就在我的心中，承受我心中愚癡的力量，做一切佛事，無時無刻不在引導我。我的心也在阿彌陀佛的願心之內，修唸佛求生凈土的一切善行，沒有哪一種修行不包含佛的功德。瞭解阿彌陀佛的功德，成就我的三昧（指心專注而不散亂的境界）。所以知道阿彌陀佛的願力，從最初發心，到最終究竟，沒有一法不是直接趨向我的心，因為我的心就是佛心啊！我也從無始以來，直到未來，修一切三昧，沒有一法不是攝歸佛的海，成就本來的佛，因為佛心就是我的心啊！像這樣，依報和正報，色法和心法。

【English Translation】 English version: My mind, indeed! Therefore, when the sublime features of Amitabha Buddha (Amitabha: The Buddha of Infinite Light) of the Pure Land of Ultimate Bliss manifest, it is the manifestation of one's own mind. When one's own mind manifests, it is the manifestation of that Buddha. My mind is the mind of Amitabha Buddha, and the mind of Amitabha Buddha is my mind-Buddha, one in essence and without duality. Hence, it is said, 'The Pure Land is only mind, and the inherent nature is Amitabha.' This does not mean that there is no land or Buddha in the West, and that there is no need to seek rebirth there. Rather, within the fleeting shadows of your arising and ceasing, it is called the inherent nature of the mind! Seeking Amitabha Buddha is seeking one's own mind, and seeking one's own mind requires seeking Amitabha Buddha. Why is it that those who now destroy the Dharma and scatter the Sangha (Sangha: The Buddhist monastic order), idle wandering scholars, and those who superficially discuss Chan (Chan: Zen Buddhism) principles, do not understand the principle of 'immediate environment, immediate mind,' seeking the truth that is unobstructed? Instead, within the non-dual Dharma, they distinguish between inner and outer, differentiate between environment and mind, teaching people to abandon the outer and seek the inner, turning their backs on the environment and facing the mind, causing love and hatred to increase and discrimination to become even more severe. Once they divide the environment, they consider the Pure Land of Ultimate Bliss as external, teaching people that there is no need to seek rebirth there. Once they divide the mind, they falsely point to the shadows of the six sense objects (six sense objects: the objects of the six senses - sight, sound, smell, taste, touch, and mental objects) and the false thoughts as the mind, saying that the Pure Land is within. Furthermore, they think that this mind has no substance and that there are originally no laws of cause and effect, good and evil, cultivation and realization. From this, they recklessly involve themselves in worldly affairs, teaching people that there is no need to prostrate to the Buddha, burn incense, light lamps, recite scriptures, repent, or make vows, saying that these are attachments to appearances. And regarding heaven and hell, as well as the Pure Lands and realms of dust (Buddha-lands), although they have heard of these names, because they have not seen them, they directly say that they do not exist. Instead, they say that happiness is heaven and suffering is hell. How base is their view! The Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) says that they are to be pitied. They do not know that my mind is truly the same principle as the Buddha's mind, so Amitabha Buddha's vows, power, virtue, and light are within my mind, bearing the power of my mind's ignorance, doing all Buddha-works, guiding me at all times. My mind is also within Amitabha Buddha's vows, cultivating all good deeds of reciting the Buddha's name and seeking rebirth in the Pure Land, and there is no practice that does not contain the Buddha's virtues. Understanding the Buddha's virtues accomplishes my Samadhi (Samadhi: A state of meditative consciousness). Therefore, know that Amitabha Buddha's vows, from the initial aspiration to the ultimate attainment, there is not a single Dharma that does not directly tend towards my mind, because my mind is the Buddha's mind! I also, from beginningless time until the endless future, cultivate all Samadhis, and there is not a single Dharma that is not gathered into the Buddha's ocean, accomplishing the original Buddha, because the Buddha's mind is my mind! Thus, the environment and the reward, form and mind.

。因果凈穢。雖同一心。而實不妨一一自分。各住其位。以一心故。雖凈穢不同。所求不出于真心。以自分故。雖一心。而必舍穢取凈也。舍穢取凈。則感應道交。見彼本性彌陀。了悟一心。則凈穢自分。可悟唯心凈土。如是而修。如一滴投海。便同一味。方知大海即自己也。豈有一行虛棄。不成功德者哉。村愚夫婦。雖不識理。以信實有彼土故。于命終時。反得往生。畏有陷空之人。因認緣影為心。謂無外土故。雖修道行。還受生死。是故凡求生者。當深心起勝願行。或稱名持咒。或旋繞禮拜。燒香散華。六時懺悔。盡撥世緣。一心專注。觀白毫相。心不懈廢。命終便生彼國。更能孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。深信因果。不謗大乘。勸進行者。修如此法。亦生彼也。如此唸唸求生。正是無念無求無生。何故。即精修是無修。非不修是無修也。人命無常。轉息來世。塵事連環。鉤鎖不斷。若不能于塵勞鬱結。及得志歇手不得處。一割割斷。起願力行。盡力一跳。焉得應念生彼。我今作禮。奉勸佛子。當一心而行也(唸佛直指)。

凈土聖賢錄卷四卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷五

往生比邱第三之四

【現代漢語翻譯】現代漢語譯本：因果的清凈與污穢，雖然都源於同一顆心，但實際上不妨礙一一區分，各自安住于自己的位置。因為是同一顆心的緣故，雖然清凈與污穢不同，但所求的都不會超出真心。因為各自區分的緣故，雖然是同一顆心，也必定會捨棄污穢而選擇清凈。捨棄污穢而選擇清凈，就會感應道交，見到阿彌陀佛（Amitabha）的本性。了悟一心，就能明白清凈與污穢的區分，可以領悟唯心凈土（Pure Land）。像這樣修行，就像一滴水投入大海，便與大海同一味道，方才知道大海就是自己。難道會有任何一行是虛假拋棄，不能成就功德的嗎？鄉村愚笨的夫婦，即使不明白這些道理，因為真實相信有西方極樂世界，在臨命終時，反而能夠往生。害怕那些陷入空見的人，因為把緣影當作真心，認為沒有外在的凈土，即使修行道行，仍然會遭受生死輪迴。所以凡是求往生的人，應當以深切的心發起殊勝的願行，或者稱念佛名、持誦咒語，或者旋繞禮拜、燒香散花，六時勤加懺悔，完全放下世俗的牽絆，一心專注，觀想佛的白毫相。內心不懈怠廢止，命終之後便能往生西方極樂世界。如果更能孝養父母，奉事師長，以慈悲心不殺生，修持十善業，受持三歸依，具足各種戒律，不違犯威儀，深信因果，不誹謗大乘佛法，勸導他人修行，修習這樣的法門，也能往生西方極樂世界。像這樣唸唸求生，正是無念無求無生。為什麼呢？因為精進修行就是無修，不是不修才是無修。人的生命無常，轉眼之間就到了來世。世間的瑣事像連環一樣，鉤鎖相連無法斷開。如果不能在塵勞鬱結，以及得意忘形的時候，一刀割斷，發起願力去行動，盡力一跳，怎麼能夠應念往生西方極樂世界呢？我現在作禮，奉勸各位佛子，應當一心而行啊！（唸佛直指）

《凈土聖賢錄》卷四卍新續藏第 78 冊 No. 1549 《凈土聖賢錄》

《凈土聖賢錄》卷五

往生比丘第三之四 English version: The purity and impurity of cause and effect, although originating from the same mind, do not hinder individual distinction, each abiding in its own position. Because it is the same mind, although purity and impurity differ, what is sought does not go beyond the true mind. Because of individual distinction, although it is the same mind, one must abandon impurity and choose purity. Abandoning impurity and choosing purity leads to the interaction of response and the Way, seeing the original nature of Amitabha (Amitabha: The Buddha of Infinite Light). Understanding the one mind clarifies the distinction between purity and impurity, allowing one to realize the Pure Land (Pure Land: The Western Paradise) is only in the mind. Practicing in this way is like a drop of water entering the ocean, becoming the same taste, and then one knows that the ocean is oneself. How could any practice be falsely abandoned without achieving merit? Simple village couples, even if they do not understand these principles, because they truly believe in the existence of that land, can be reborn there at the end of their lives. Fearing those who fall into emptiness, because they mistake the shadow of conditions for the true mind, claiming there is no external Pure Land, even if they cultivate the path, they still suffer from birth and death. Therefore, all who seek rebirth should deeply generate superior vows and practices, either reciting the Buddha's name, chanting mantras, circumambulating and bowing, burning incense and scattering flowers, repenting diligently at all times, completely letting go of worldly attachments, focusing wholeheartedly, and visualizing the white hair mark of the Buddha. If the mind does not slacken or cease, one will be reborn in that land at the end of life. Furthermore, if one can be filial to parents, serve teachers, be compassionate and not kill, cultivate the ten wholesome deeds, take refuge in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), fully observe all precepts, not violate decorum, deeply believe in cause and effect, not slander the Mahayana (Mahayana: The Great Vehicle) teachings, and encourage others to practice, one can also be reborn there. Seeking rebirth with every thought in this way is precisely no-thought, no-seeking, and no-birth. Why? Because diligent practice is no-practice, and not not-practicing is no-practice. Human life is impermanent, and in the blink of an eye, one is in the next life. Worldly affairs are like interconnected rings, linked together and impossible to break. If one cannot cut through the entanglements of worldly affairs and the inability to stop when one is complacent, generate the power of vows and act, and leap with all one's strength, how can one be reborn in that land in an instant? I now bow and advise all Buddha's disciples to act with one mind! (Direct Pointing to Mindfulness of Buddha)

Pure Land Saints and Sages Records, Volume 4 Manji New Continued Collection, Volume 78, No. 1549, Pure Land Saints and Sages Records

Pure Land Saints and Sages Records, Volume 5

Rebirth of Bhikkhus, Part 3 of 4

【English Translation】 English version: The purity and impurity of cause and effect, although originating from the same mind, do not hinder individual distinction, each abiding in its own position. Because it is the same mind, although purity and impurity differ, what is sought does not go beyond the true mind. Because of individual distinction, although it is the same mind, one must abandon impurity and choose purity. Abandoning impurity and choosing purity leads to the interaction of response and the Way, seeing the original nature of Amitabha (Amitabha: The Buddha of Infinite Light). Understanding the one mind clarifies the distinction between purity and impurity, allowing one to realize the Pure Land (Pure Land: The Western Paradise) is only in the mind. Practicing in this way is like a drop of water entering the ocean, becoming the same taste, and then one knows that the ocean is oneself. How could any practice be falsely abandoned without achieving merit? Simple village couples, even if they do not understand these principles, because they truly believe in the existence of that land, can be reborn there at the end of their lives. Fearing those who fall into emptiness, because they mistake the shadow of conditions for the true mind, claiming there is no external Pure Land, even if they cultivate the path, they still suffer from birth and death. Therefore, all who seek rebirth should deeply generate superior vows and practices, either reciting the Buddha's name, chanting mantras, circumambulating and bowing, burning incense and scattering flowers, repenting diligently at all times, completely letting go of worldly attachments, focusing wholeheartedly, and visualizing the white hair mark of the Buddha. If the mind does not slacken or cease, one will be reborn in that land at the end of life. Furthermore, if one can be filial to parents, serve teachers, be compassionate and not kill, cultivate the ten wholesome deeds, take refuge in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), fully observe all precepts, not violate decorum, deeply believe in cause and effect, not slander the Mahayana (Mahayana: The Great Vehicle) teachings, and encourage others to practice, one can also be reborn there. Seeking rebirth with every thought in this way is precisely no-thought, no-seeking, and no-birth. Why? Because diligent practice is no-practice, and not not-practicing is no-practice. Human life is impermanent, and in the blink of an eye, one is in the next life. Worldly affairs are like interconnected rings, linked together and impossible to break. If one cannot cut through the entanglements of worldly affairs and the inability to stop when one is complacent, generate the power of vows and act, and leap with all one's strength, how can one be reborn in that land in an instant? I now bow and advise all Buddha's disciples to act with one mind! (Direct Pointing to Mindfulness of Buddha)

Pure Land Saints and Sages Records, Volume 4 Manji New Continued Collection, Volume 78, No. 1549, Pure Land Saints and Sages Records

Pure Land Saints and Sages Records, Volume 5

Rebirth of Bhikkhus, Part 3 of 4

梵琦

梵琦。字楚石。姓朱。寧波象山人。母夢日墮懷而生琦。九歲出家永祚寺。十六得度。依晉翁詢師。閱楞嚴經。有省。詣徑山參元叟端公。不契。尋應詔書經。抵燕京。聞西樓鼓聲。豁然大徹。還徑山謁元叟。遂蒙印可。元泰定中。出主海鹽福臻寺。遷主永祚。歷嘉興本覺。賜號佛日普照慧辯禪師。再遷報恩光孝。尋退隱永祚。築室號西齋。一意凈業。定中見大蓮華充滿世界。彌陀在中。眾聖圍繞。作懷凈土詩傳於世。今錄其百韻詩曰。欲生安養國。承事鼓音王。合掌須西向。低頭禮彼方。觀門誠易入。儀軌信難量。佛愿尤深廣。人心要久長。嬰兒思乳母。遠客望家鄉。鄭重迎新月。慇勤送夕陽。分明蒙接引。造次莫遺忘。飲啄齋稱首。熏修䇿最良。五辛全斬斷。十惡永堤防。勿用求名利。毋勞論否臧。布裘遮幻質。藜糝塞空腸。擺撥多生債。枝梧九漏囊。精神才懶慢。喜怒便搶攘。水滴俄盈器。江流始濫觴。積來功行滿。趁取色身強。室置千華座。爐焚百種香。新衣經獻著。美饌待呈嘗。莫點殘油炬。宜煎浴像湯。形骸同土木。戒檢若冰霜。想念離諸妄。跏趺在一床。剎那登凈域。方寸發幽光。骨肉都融化。乾坤極杳茫。太虛函表裡。佛剎據中央。蓮吐葳蕤萼。波翻㶑滟塘。鮮飆隨動盪。彩仗恣搖

【現代漢語翻譯】現代漢語譯本梵琦（Fàn Qí）。字楚石，俗姓朱，寧波象山人。他的母親夢見太陽落入懷中，因而生下了梵琦。九歲時在永祚寺出家，十六歲正式受戒。他跟隨晉翁詢禪師學習，閱讀《楞嚴經》時有所領悟。之後前往徑山參拜元叟端公（Yuán Sǒu Duān Gōng），但未能得到印可。後來，他應詔前往燕京抄寫經書。在燕京，他聽到西樓的鼓聲，突然大徹大悟。之後返回徑山拜見元叟，終於得到元叟的認可。元泰定年間，他出任海鹽福臻寺住持，后又遷任永祚寺住持。歷任嘉興本覺寺住持。皇帝賜號『佛日普照慧辯禪師』。之後再次遷任報恩光孝寺住持，不久便退隱回永祚寺，建造房屋，命名為西齋，一心修習凈土法門。在禪定中，他看見巨大的蓮花充滿整個世界，阿彌陀佛（Amitābha）在蓮花中央，眾多聖眾圍繞。他創作了《懷凈土詩》流傳於世。現在摘錄他的百韻詩如下：『欲生安養國，承事鼓音王。合掌須西向，低頭禮彼方。觀門誠易入，儀軌信難量。佛愿尤深廣，人心要久長。嬰兒思乳母，遠客望家鄉。鄭重迎新月，慇勤送夕陽。分明蒙接引，造次莫遺忘。飲啄齋稱首，熏修䇿最良。五辛全斬斷，十惡永堤防。勿用求名利，毋勞論否臧。布裘遮幻質，藜糝塞空腸。擺撥多生債，枝梧九漏囊。精神才懶慢，喜怒便搶攘。水滴俄盈器，江流始濫觴。積來功行滿，趁取色身強。室置千華座，爐焚百種香。新衣經獻著，美饌待呈嘗。莫點殘油炬，宜煎浴像湯。形骸同土木，戒檢若冰霜。想念離諸妄，跏趺在一床。剎那登凈域，方寸發幽光。骨肉都融化，乾坤極杳茫。太虛函表裡，佛剎據中央。蓮吐葳蕤萼，波翻㶑滟塘。鮮飆隨動盪，彩仗恣搖。』

【English Translation】 English version Fanqi (Fàn Qí). His courtesy name was Chushi, and his surname was Zhu. He was from Xiangshan in Ningbo. His mother dreamed of the sun falling into her womb, and thus she gave birth to Fanqi. At the age of nine, he became a monk at Yongzuo Temple, and at sixteen he was fully ordained. He studied with Chan Master Jinweng Xun, and had some understanding when reading the Shurangama Sutra. Later, he went to Jingshan to visit Yuansou Duangong (Yuán Sǒu Duān Gōng), but failed to receive his approval. Later, he went to Yanjing to transcribe scriptures by imperial decree. In Yanjing, he heard the sound of the drum from the West Tower and suddenly had a great enlightenment. After that, he returned to Jingshan to see Yuansou, and finally received Yuansou's approval. During the Yuan Taiding period, he became the abbot of Fuzhen Temple in Haiyan, and later moved to Yongzuo Temple as abbot. He successively served as abbot of Jiaxing Benjue Temple. The emperor bestowed the title 'Buddha Sun Universally Illuminating Wise and Eloquent Chan Master'. Later, he moved again to Bao'en Guangxiao Temple as abbot, and soon retired back to Yongzuo Temple, built a house, named it West Studio, and devoted himself to cultivating the Pure Land Dharma. In meditation, he saw huge lotus flowers filling the entire world, with Amitabha (Amitābha) in the center of the lotus flowers, surrounded by many saints. He created the 'Poem of Cherishing the Pure Land' which was passed down to the world. Now, an excerpt of his hundred-verse poem is as follows: 'If you wish to be born in the Land of Bliss, serve the Drum Sound King. Join your palms and face west, bow your head and prostrate to that direction. The gate of contemplation is indeed easy to enter, but the rules and regulations are truly difficult to measure. The Buddha's vows are especially profound and vast, and the human heart must be long-lasting. A baby thinks of its mother, a traveler far from home longs for his hometown. Solemnly welcome the new moon, diligently send off the setting sun. Clearly receive the guidance, do not forget it in haste. Eating and drinking, and fasting are paramount, cultivation and practice are the best strategy. Completely cut off the five pungent plants, and forever guard against the ten evils. Do not seek fame and fortune, do not bother discussing right and wrong. A cloth robe covers the illusory body, amaranth porridge fills the empty stomach. Get rid of debts from many lifetimes, support the leaky bag of the nine orifices. If the spirit is lazy, joy and anger will rush in. A drop of water soon fills the vessel, a river begins with a small stream. Accumulate merits and practices to the full, take advantage of the strong physical body. Place a thousand lotus seats in the room, burn a hundred kinds of incense in the furnace. Offer new clothes that have been dedicated, and present delicious food to be tasted. Do not light the remaining oil lamp, it is better to boil water for bathing the Buddha image. Treat the body like earth and wood, and keep the precepts like ice and frost. Keep thoughts free from all delusions, sit in meditation on a bed. In an instant, ascend to the Pure Land, and emit a faint light from the square inch of the heart. Bones and flesh all melt away, the universe is extremely vast and boundless. The great void contains both inside and outside, and the Buddha land is located in the center. Lotus flowers bloom with luxuriant calyxes, waves ripple in the shimmering pond. Fresh breezes follow the movement, and colorful flags sway freely.'

飏。燦爛黃金殿。參差白玉堂。樓將四寶合。臺備七珍妝。鏡面鋪階砌。荷心結洞房。珊瑚裁作檻。碼瑙製爲梁。田地琉璃展。園林錦繡張。內皆陳綺席。外盡繞銀墻。覆有玲瓏網。平無突兀岡。璚林連處處。琪樹列行行。果大琪如密。音清妙似簧。喬柯元自對。翠葉正相當。一一吟鸚鵡。雙雙集鳳凰。瑤池無晝夜。珠水自宮商。渠瑩金沙底。風輕寶岸旁。高低敷菡萏。深淺戲鴛鴦。異彩吞群鳥。奇葩掩眾芳。千枝分赤白。萬朵間青黃。暫挹身根爽。微通鼻觀涼。頻伽前鼓舞。共命后飛翔。竟日鶯調舌。衝霄鶴引吭。悟空寧有我。知苦悉無常。大士談元理。聲聞會寶坊。經宣十二部。偈演百千章。直指菩提徑。俱浮般若航。挽回尋劍客。喚醒失頭狂。九品標粗妙。三乘互抑揚。煉深終絕礦。簸凈豈存糠。示現真彌勒。咨參妙吉祥。聖賢云叆叇。天樂日鏗鏘。俊偉純童子。伊優絕女郎。語言工問答。進退巧趨蹌。火齊恒流𦦨。摩尼益耀芒。不須懸日月。何處限封疆。食是天肴膳。餐非世稻梁。掛肩如意服。擎缽自然漿。脫體殊清凈。含暉更焜煌。袈裟籠瑞靄。瓔珞襯仙裳。遍往微塵國。周遊正覺場。慈顏容禮覲。供具任持將。側聽能仁教。還令所得亡。及歸彈指頃。翻笑取涂忙。每受經行樂。誰云坐臥妨。普天除斗諍。

【現代漢語翻譯】現代漢語譯本：飛揚的塵土消失，展現出燦爛的黃金宮殿。高低錯落的白玉樓堂，樓閣用四寶（金、銀、琉璃、玻璃）建造，亭臺用七珍（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）裝飾。鏡面般的石板鋪設成臺階，荷花心狀的圖案裝飾著洞房。珊瑚被雕琢成欄桿，瑪瑙被製成屋樑。田地像琉璃般平整，園林如錦繡般絢麗。宮殿內部陳設著華麗的坐席，外部環繞著銀色的圍墻。上面覆蓋著精巧的網狀裝飾，地面平坦沒有突兀的山岡。美玉般的樹林連綿不斷，奇異的樹木排列成行。樹上的果實碩大且密集，發出的聲音清脆美妙如簧。高大的樹木自然成對，翠綠的葉子相互映襯，非常和諧。一隻隻鸚鵡在樹上吟唱，一對對鳳凰棲息在枝頭。瑤池沒有晝夜之分，珠水自然發出宮商之音。清澈的河水流淌在金沙河底，微風輕拂著珍寶鑲嵌的河岸。高高低低地生長著荷花，深淺不一的水中嬉戲著鴛鴦。奇異的光彩吞沒了眾鳥的光芒，奇特的花朵掩蓋了百花的芬芳。千枝萬枝，顏色各異，有紅有白，萬朵花朵，顏色相間，有青有黃。暫時呼吸一下，身心都感到清爽，微微一聞，鼻觀都感到清涼。頻伽鳥在前面翩翩起舞，共命鳥在後面展翅飛翔。整天都有黃鶯在婉轉歌唱，直衝雲霄的仙鶴引吭高歌。領悟到空性，就不會執著于『我』，明白一切皆苦，一切皆無常。大菩薩宣講深奧的道理，聲聞乘的修行者聚集在寶坊。經典宣講十二部，偈頌演說成百上千章。直接指引通往菩提的道路，共同乘坐般若智慧的航船。挽救那些還在到處尋劍的人，喚醒那些迷失本性的人。九品蓮臺標示著粗妙的差別，三乘佛法相互促進，也相互制約。經過深刻的冶煉，最終去除礦渣，經過徹底的揚場，哪裡還會留下糠秕？示現真正的彌勒菩薩，請教參訪智慧的文殊菩薩。聖賢們聚集如雲，天上的音樂日夜鏗鏘。英俊的童子純潔無暇，沒有女子的嬌柔之態。語言精巧善於問答，進退有度，行動敏捷。火齊珠（一種寶石）恒常流轉光輝，摩尼寶珠更加閃耀光芒。不需要懸掛日月來照明，哪裡需要劃定疆界來限制？吃的是天上的美味佳餚，吃的不是世俗的稻米。肩上披著如意寶衣，手中拿著自然涌出甘泉的缽。脫離了肉身，顯得格外清凈，包含著光輝，更加燦爛。袈裟籠罩著吉祥的雲氣，瓔珞襯托著神仙的衣裳。遍往無數微塵般的世界，周遊證悟正覺的道場。慈祥的面容讓人心生敬意，供養的器具任憑攜帶。在一旁傾聽佛陀的教誨，還要讓所得到的都放下。等到迴歸的時候，就在彈指一瞬間，反而嘲笑之前汲汲營營的忙碌。時常享受經行（一種禪修方式）的快樂，誰說坐著或躺著會妨礙修行呢？普天之下消除爭鬥。

【English Translation】 English version: The flying dust disappears, revealing the splendid golden palace. The white jade halls stand in varying heights, the pavilions are built with the Four Treasures (gold, silver, lapis lazuli, crystal), and the terraces are adorned with the Seven Jewels (gold, silver, lapis lazuli, crystal, tridacna, red pearl, agate). Mirror-like stone slabs pave the steps, and lotus-heart patterns decorate the bridal chambers. Coral is carved into railings, and agate is crafted into beams. The fields are as smooth as lapis lazuli, and the gardens are as vibrant as brocade. Inside the palace are arranged magnificent seats, and outside are surrounded by silver walls. Above is covered with delicate net-like decorations, and the ground is flat without abrupt hills. Jade-like forests stretch endlessly, and rare trees stand in rows. The fruits on the trees are large and dense, and the sounds they emit are clear and melodious like reeds. The tall trees naturally form pairs, and the green leaves complement each other harmoniously. Parrots sing on the trees one by one, and pairs of phoenixes perch on the branches. The Jade Pond has no distinction between day and night, and the Pearl River naturally produces musical notes. Clear water flows at the bottom of the golden sand river, and a gentle breeze caresses the jewel-encrusted banks. Lotuses grow high and low, and mandarin ducks play in the water at varying depths. Strange colors engulf the light of the birds, and unique flowers overshadow the fragrance of all blossoms. Thousands of branches display different colors, some red and some white, and tens of thousands of flowers are interspersed with green and yellow. Taking a breath momentarily brings freshness to the body and mind, and a slight sniff brings coolness to the nose. The Kalaviṅka birds dance in front, and the Jīvaṃjīvaka birds fly behind. All day long, orioles sing sweetly, and cranes soar into the sky with their long necks extended. Understanding emptiness, one will not cling to the 'self', and realizing that all is suffering and all is impermanent. The great Bodhisattvas expound profound principles, and the Śrāvakas gather in the precious monasteries. The scriptures proclaim the twelve divisions, and the verses expound hundreds and thousands of chapters. Directly pointing to the path to Bodhi, together boarding the ship of Prajñā wisdom. Rescuing those who are still searching for the sword everywhere, and awakening those who have lost their true nature. The nine grades of lotus platforms indicate the differences between coarse and subtle, and the Three Vehicles of Buddhism promote and restrain each other. After deep refining, the slag is finally removed, and after thorough winnowing, where will the chaff remain? Manifesting the true Maitreya Bodhisattva, consulting and visiting the wise Mañjuśrī Bodhisattva. Sages and virtuous ones gather like clouds, and heavenly music resounds day and night. Handsome children are pure and flawless, without the delicate state of women. Their language is skillful in questions and answers, and their movements are measured and agile. The pyrope (a type of gemstone) constantly flows with brilliance, and the Mani jewel shines even brighter. There is no need to hang the sun and moon for illumination, and where is the need to delineate boundaries for limitation? They eat heavenly delicacies, not worldly rice. They wear wish-fulfilling robes on their shoulders, and hold bowls that naturally produce nectar. Freed from the physical body, they appear exceptionally pure, containing radiance and even more brilliant. The Kasaya (monk's robe) is covered with auspicious clouds, and the necklaces complement the celestial garments. Traveling to countless worlds like dust particles, touring the fields of enlightenment of perfect awakening. The compassionate face inspires reverence, and the offering implements are carried at will. Listening attentively to the Buddha's teachings, and also letting go of what has been gained. When returning, it is only a snap of the fingers, and instead laughing at the previous busy pursuit. Often enjoying the joy of walking meditation (a type of Zen practice), who says that sitting or lying down will hinder practice? Eliminating strife throughout the world.

匝地息災殃。南北威靈被。東西德化彰。幾番經劫燒。四海變耕桑。此界無虧損。斯人但壽昌。戶丁休點注。年甲罷推詳。滿耳唯聞法。充飢不假糧。永懷恩入髓。且免毒侵瘡。試說娑婆苦。爭禁涕淚滂。內宗誰復解。邪見轉堪傷。忍被貪嗔縛。甘投利慾坑。賊同邨里住。戈向室中戕。盡受錢堆屋。仍思米溢倉。山中搜雉兔。野外牧牛羊。奪命他生報。銜冤累世償。太平逢盜賊。離亂遇刀槍。好飲耽杯酒。迷情戀市娼。心猿拋罥索。意馬放垂韁。逸志摧中路。英魂赴北邙。干戈消禮樂。揖讓去陶唐。戰伐愁邊鄙。烽煙徹上蒼。連邨遭殺戮。暴骨滿城隍。鬼哭聞陰雨。人悲吊國殤。歲兇多餓死。棺貴少埋藏。瓦礫堆禪剎。荊榛滿教庠。征徭兼賦稅。禾黍減豐穰。唸佛緣猶阻。尋經事亦荒。素襟龍奮迅。高步鵠騰驤。載顧同群雁。毋為獨跳獐。聖胎吾已就。法侶爾相望。寶地同瀟灑。金臺共頡頏。翹勤山岌嶪。積德海汪洋。曠劫功彌著。纖毫過即禳。三心期遠到。十念整遙裝。必欲超魔界。從今奉覺皇。明洪武元年。詔入京師。說法蔣山。尋復應召者再。三年秋。詔問鬼神情狀。琦館天界等。集經論完成的書。將入奏。忽示微疾。越四日。具浴更衣。書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。謂同召僧夢堂噩曰。吾

行矣。問何往。答曰。西方。噩曰。西方有佛。東方無佛邪。琦厲聲一喝而化。年七十五。阇維。齒舌數珠不壞(護法錄西齋凈土詩)。

可授

可授。字無旨。姓李。臺州臨海人。年十二出家。十九得度。受具戒。潛心參究。遇普覺明公于靈隱。問答之頃。疑情頓釋。至元間。出主大雄山安聖寺。閱五年。遷隆恩。又二年。遷真如。明年。行宣政院選主龍華。作休庵于西塢。日修唸佛三昧。明洪武六年。復起主杭之凈慈寺。居二載。忽集眾申精進之戒。手撾鼓而退。示微疾。端坐西向曰。吾將逝矣。左右請書偈。麾之曰。吾宗本無言說。乃合爪稱佛號。聲漸微而寂(護法錄)。

慧日

慧日。字東溟。姓賈。臺州赤城人。幼出家于縣之廣嚴寺。習教於柏子庭。既游上竺。依竹屋湛堂。尋出主吳山聖水寺。元至正四年。下天竺災。日應眾請。為葺新之。寺既成。遷上竺。順帝特賜慈光妙應普濟之號。明洪武初。召入京。詔就天界開山復瓦官寺故跡。復令說戒于鐘山。旋辭歸上竺。謝院事。修彌陀懺。十二年七月朔。謂弟子曰。吾夢青蓮華生方池中。清芬襲人。凈土之祥見矣。后四日。趺坐合爪而終。年八十九(明高僧傳)。

普智

普智。字無礙。姓褚。杭州人。出家龍井寺。

【現代漢語翻譯】現代漢語譯本：

走了。問他去哪裡。回答說：『西方。』那人驚愕地說：『西方有佛，難道東方就沒有佛嗎？』琦厲聲一喝，隨即化去。享年七十五歲。荼毗（火化）。牙齒、舌頭和念珠都沒有損壞（出自《護法錄·西齋凈土詩》）。可授：

可授，字無旨，姓李，臺州臨海人。十二歲出家，十九歲剃度，受具足戒。潛心參究佛法。在靈隱寺遇到普覺明公，問答之間，疑慮頓消。元朝年間，出任大雄山安聖寺住持。過了五年，遷往隆恩寺。又過了兩年，遷往真如寺。第二年，應宣政院之選，主持龍華寺。在西塢建造休庵，每日修習唸佛三昧。明朝洪武六年，再次出任杭州凈慈寺住持。住了兩年，忽然召集眾人宣佈精進之戒，親自擊鼓後退下。示現輕微的疾病，端坐西向說：『我將要走了。』左右請求他寫偈語，他揮手說：『我宗本來就沒有言語。』於是合掌稱念佛號，聲音漸漸微弱而寂滅（出自《護法錄》）。慧日：

慧日，字東溟，姓賈，臺州赤城人。年幼時在縣裡的廣嚴寺出家，在柏子庭學習教義。後來遊歷上竺寺，依止竹屋湛堂。不久出任吳山聖水寺住持。元朝至正四年，下天竺寺遭遇災難，慧日應眾人請求，重新修繕。寺廟建成后，遷往上竺寺。順帝特別賜予『慈光妙應普濟』的稱號。明朝洪武初年，被召入京城。奉詔在天界寺開山，恢復瓦官寺的舊址。又奉命在鐘山講戒。不久辭官回到上竺寺，辭謝院務，修習彌陀懺。洪武十二年七月初一，對弟子們說：『我夢見青蓮華生長在方池中，清香撲鼻，凈土的祥瑞顯現了。』四天後，跏趺而坐，合掌而終，享年八十九歲（出自《明高僧傳》）。普智：

普智，字無礙，姓褚，杭州人。在龍井寺出家。

【English Translation】 English version:

He departed. Asked where he was going, he replied, 'To the West.' The questioner exclaimed in astonishment, 'If there is a Buddha in the West, is there no Buddha in the East?' Qi gave a sharp shout and then transformed (passed away). He was seventy-five years old. His body was cremated (Dhaja). His teeth, tongue, and rosary remained intact (from Records Protecting the Dharma, West Studio Pure Land Poems). Keshou (Name of a monk):

Keshou, styled Wuzhi, surname Li, was a native of Linhai in Taizhou. He left home at the age of twelve and was ordained at nineteen, receiving the full precepts. He devoted himself to studying the Dharma. He met the Venerable Pu Jue Ming at Lingyin Temple, and during their discussions, his doubts were immediately resolved. During the Yuan dynasty, he became the abbot of Ansheng Temple on Mount Daxiong. After five years, he moved to Longen Temple. Two years later, he moved to Zhenru Temple. The following year, he was selected by the Xuanzheng Yuan to preside over Longhua Temple. He built the Xiu'an Hermitage in Xiwu, where he practiced the Samadhi of Buddha Recitation daily. In the sixth year of the Hongwu reign of the Ming dynasty, he was again appointed abbot of Jingci Temple in Hangzhou. After residing there for two years, he suddenly gathered the assembly and declared the precepts of diligent practice, personally beat the drum, and then withdrew. He showed a slight illness, sat upright facing west, and said, 'I am about to depart.' Those around him requested him to write a verse, but he waved them away, saying, 'My school has no words to speak.' Then he joined his palms and chanted the Buddha's name, his voice gradually fading into silence (from Records Protecting the Dharma). Hui Ri (Name of a monk):

Hui Ri, styled Dongming, surname Jia, was a native of Chicheng in Taizhou. He left home at a young age at Guangyan Temple in the county and studied the teachings at Baiziting. Later, he traveled to Shangzhu Temple and relied on Zhuyu Zhantang. Soon after, he became the abbot of Shengshui Temple on Mount Wu. In the fourth year of the Zhizheng reign of the Yuan dynasty, Lower Tianzhu Temple suffered a disaster. Hui Ri, in response to the requests of the community, renovated it. After the temple was completed, he moved to Shangzhu Temple. Emperor Shun specially bestowed upon him the title 'Compassionate Light, Wonderful Response, Universal Relief.' In the early years of the Hongwu reign of the Ming dynasty, he was summoned to the capital. He was ordered to open the mountain at Tianjie Temple and restore the old site of Waguan Temple. He was also ordered to preach the precepts at Zhongshan. Soon after, he resigned and returned to Shangzhu Temple, resigning from his duties as abbot and practicing the Amitabha Repentance. On the first day of the seventh month of the twelfth year of Hongwu, he said to his disciples, 'I dreamed of a blue lotus flower growing in a square pond, its fragrance filling the air. The auspicious signs of the Pure Land are manifest.' Four days later, he sat in the lotus position, joined his palms, and passed away, at the age of eighty-nine (from Ming Dynasty Biographies of Eminent Monks). Puzhi (Name of a monk):

Puzhi, styled Wuhai, surname Chu, was a native of Hangzhou. He left home at Longjing Temple.

依東溟日公。受天臺性具之學。講說無礙。四坐道場。門風大振。晚年開演于松江延慶寺。遂終老焉。專修凈業。寒暑不輟。永樂六年正月二日。微疾。會眾。端坐面西。唸佛而逝。嘗注阿彌陀經一卷(明高僧傳)。

景隆

景隆。字祖庭。號空谷。蘇州陳氏子也。幼不茹葷。好趺坐若禪定然。稍長。從弁山懶雲和尚。參叩大法。年二十八。出家虎邱。洪熙中。給牒為僧。依石庵和尚于杭州靈隱寺。尋往天目。刻苦研究。忽有省。馳詣懶云。遂蒙印可。隆既提持向上。兼以凈業勸人。著凈土詩一百八首。或問永明四料簡之旨。答言。參禪人執守話頭。自謂守靜工夫。更無別事。唸佛往生。寅夕禮誦。皆所不行。此所謂有禪無凈土也。此等參禪亦非正氣。是為守死話頭。不異土木瓦石。坐此病者十有八九。莫之能救。真得禪旨。如水上葫蘆。捺著便轉。活潑潑地。如此參禪。不輕唸佛往生之道。寅夕禮誦。亦所遵行。左之右之。無不是道。此所謂有禪有凈土也。又云。唸佛一門。修行捷徑。識破此身不實。世間虛妄。唯凈土可歸。唸佛可恃。緊念慢念。高聲低聲。總無拘礙。但令身心間淡。默唸不忘。靜鬧閑忙。一而無二。忽然觸境遇緣。打著轉身一句。始知寂光凈土。不離此處。阿彌陀佛。不越自心。然

【現代漢語翻譯】現代漢語譯本：東溟日公（Dongming Rigong）繼承了天臺宗性具之學，講說時毫無障礙，四處設立道場，門風因此而大大振興。晚年在松江延慶寺開講佛法，最終在那裡去世。他專心修習凈土法門，無論寒暑都不間斷。永樂六年正月二日，略感不適，召集眾人，端正地向西坐著，唸佛而逝。曾經註釋《阿彌陀經》一卷。（出自《明高僧傳》）景隆（Jinglong）景隆（Jinglong），字祖庭（Zuting），號空谷（Konggu），是蘇州陳家的兒子。從小就不吃葷腥，喜歡盤腿打坐，如同禪定一般。稍大一些，跟隨弁山懶雲和尚（Lanyun Heshang of Bianshan）參悟大法。二十八歲時，在虎邱出家。洪熙年間，獲得官府頒發的度牒成為僧人。跟隨石庵和尚（Shi'an Heshang）在杭州靈隱寺修行。之後前往天目山，刻苦研究佛法，忽然有所領悟。立即前往懶雲和尚處，得到了他的認可。景隆（Jinglong）既提倡向上求道，又用凈土法門勸導世人。他寫了凈土詩一百零八首。有人問他永明延壽禪師（Yongming Yanshou）的四料簡的宗旨，他回答說：『參禪的人執著于話頭，自認為這是守靜的功夫，除此之外沒有別的事情。唸佛往生，早晚的禮拜誦經，他們都不做。這就是所謂的有禪無凈土。』這種參禪也不是正道，是守著死話頭，和泥土木頭瓦塊石頭沒有什麼區別。犯這種毛病的人十個裡面有八九個，沒有人能夠救得了他們。真正領悟禪的真諦的人，就像水上的葫蘆一樣，按下去就會轉動，非常靈活。這樣參禪的人，不會輕視唸佛往生之道，早晚的禮拜誦經，也會遵照執行。無論向左向右，無不是道。這就是所謂的有禪有凈土。他又說：『唸佛這一法門，是修行的捷徑。認識到這個身體是不真實的，世間是虛妄的，只有凈土可以歸依，唸佛可以依靠。無論是快念慢念，高聲低聲，都沒有什麼拘束。只要身心之間清凈，默默唸誦不忘記。無論是安靜還是喧鬧，空閑還是忙碌，都是一樣，沒有分別。忽然觸景生情，遇到機緣，一下子轉過身來，才知道寂光凈土，不離此處。阿彌陀佛（Amitabha），不超出自己的心。』

【English Translation】 English version: Dongming Rigong inherited the Tiantai school's doctrine of inherent Buddha-nature. He lectured without hindrance, establishing practice centers in various places, greatly revitalizing the school's influence. In his later years, he lectured at Yanqing Temple in Songjiang, where he eventually passed away. He dedicated himself to the Pure Land practice, without interruption in both cold and hot weather. On the second day of the first month of the sixth year of the Yongle era, he felt slightly ill, gathered the assembly, sat upright facing west, and passed away while reciting the Buddha's name. He once annotated a volume of the Amitabha Sutra. (From the Biographies of Eminent Monks of the Ming Dynasty) Jinglong Jinglong, styled Zuting, named Konggu, was the son of the Chen family of Suzhou. From a young age, he abstained from meat and enjoyed sitting in the lotus position as if in meditation. As he grew older, he followed the Venerable Lanyun of Bianshan to inquire into the great Dharma. At the age of twenty-eight, he became a monk at Huqiu. During the Hongxi era, he was granted a certificate by the government to be a monk. He followed the Venerable Shi'an at Lingyin Temple in Hangzhou. Later, he went to Tianmu Mountain, where he diligently studied and suddenly had an awakening. He immediately went to Lanyun and received his approval. Jinglong not only promoted seeking the upward path but also encouraged people with the Pure Land practice. He wrote one hundred and eight Pure Land poems. Someone asked him about the essence of Yongming Yanshou's four alternatives, and he replied, 'Those who practice Chan cling to the 'hua tou' (critical phrase), considering it the effort of maintaining stillness, and nothing else. They do not practice reciting the Buddha's name for rebirth, nor do they perform morning and evening recitations. This is what is meant by having Chan without Pure Land.' This kind of Chan practice is not the right path; it is clinging to a dead 'hua tou,' no different from earth, wood, tiles, or stones. Eight or nine out of ten people who suffer from this ailment cannot be saved. Those who truly understand the essence of Chan are like a gourd on water, turning when pressed. Practicing Chan in this way does not belittle the path of reciting the Buddha's name for rebirth, and morning and evening recitations are also followed. Whether going left or right, everything is the path. This is what is meant by having Chan and Pure Land. He also said, 'The practice of reciting the Buddha's name is a shortcut to cultivation. Recognizing that this body is unreal and the world is illusory, only the Pure Land can be relied upon, and reciting the Buddha's name can be trusted. Whether reciting quickly or slowly, loudly or softly, there are no restrictions. As long as the mind is clear and the recitation is not forgotten. Whether in quiet or noisy environments, in leisure or busyness, it is all the same, without distinction. Suddenly, when encountering a scene or circumstance, and turning around in an instant, one realizes that the Land of Eternal Tranquility is not apart from this place. Amitabha Buddha does not transcend one's own mind.'

若將心求悟。反成障礙。但以信心為本。一切雜念。都不隨之。如是行去。縱然不悟。沒後亦生凈土。階級進修。無有退轉。優曇和尚令人提云。唸佛者是誰。或云那個是我本性阿彌陀。謂是攝心念佛。參究唸佛。今不必用此法。只用平常念去。隆年五十餘。嘗自作塔銘。其沒也無所考。

時又有琴公者。字古音。福建蔡氏子。嘗作唸佛警䇿偈曰。一句阿彌陀佛。宗門頭則公案。譬如騎馬拄杖。把穩生涯一段。不拘四眾人等。持之悉有應驗。行住坐臥之中。一句彌陀莫斷。須信因深果深。直教不念自念。若能唸唸不空。管取念成一片。當念認得念人。彌陀與我同現。便入唸佛三昧。親證極樂內院。蓮胎標的姓名。極功之者自見。親見彌陀授記。便同菩薩作伴。自此出離娑婆。一路了無憂患。直至無上菩提。永劫隨心散誕。依得此道歸來。決定成佛不欠(名僧輯略空谷集)。

寶珠

寶珠。不詳其所出。嘗游浙中杭嘉間。冬夏一衲。乞食自活。宿無恒居。唸佛不絕口。人與之言。略酬一二語即連聲唸佛。後於海門寺。忽若顛狂者將半月。一僧呵曰。爾平日實行。當與世人作眼目。何得乃爾。珠曰如是。吾行矣。索浴畢。安然而化(往生集)。

本明

本明。不詳其所出。居通州靜嘉寺。

【現代漢語翻譯】現代漢語譯本：如果想要通過心來尋求開悟，反而會成為障礙。只要以信心為根本，一切雜念都不跟隨它。像這樣修行下去，即使沒有開悟，死後也會往生凈土，階梯式地進步修持，不會退轉。優曇和尚教人提問：『唸佛的是誰？』或者說『哪個是我的本性阿彌陀（Amitabha，音譯，意為無量光）？』認為這是攝心念佛，參究唸佛。現在不必用這種方法，只用平常心念佛就好。隆年五十多歲時，曾經自己寫塔銘，他去世的情況無法考證。

當時還有一位琴公，字古音，是福建蔡家的兒子。曾經作唸佛警策偈說：『一句阿彌陀佛（Amitabha，音譯，意為無量光），是宗門的第一則公案。譬如騎馬拄著枴杖，把穩一生的路。不拘四種人等，持念它都有應驗。行走坐臥之中，一句彌陀（Amitabha，音譯，意為無量光）不要間斷。必須相信因深果深，直到不念自念。如果能唸唸不空，一定能念成一片。當念認得唸佛的人，彌陀（Amitabha，音譯，意為無量光）與我同時顯現。便進入唸佛三昧（Samadhi，音譯，意為正定），親自證得極樂內院。蓮胎上標明姓名，極力修行的人自然能見到。親自見到彌陀（Amitabha，音譯，意為無量光）授記，便和菩薩做伴。從此出離娑婆（Saha，音譯，意為堪忍），一路沒有憂患。直到無上菩提（Anuttara-samyak-sambodhi，音譯，意為無上正等正覺），永遠隨心自在。依照這條道路歸來，決定成佛不差（名僧輯略空谷集）。』

寶珠

寶珠，不清楚他從哪裡來。曾經遊歷浙江一帶的杭嘉湖地區，冬夏都穿一件衲衣，靠乞討為生。住宿沒有固定的地方，唸佛從不間斷。別人和他說話，稍微回答一兩句就連續唸佛。後來在海門寺，忽然像瘋了一樣將近半個月。一位僧人呵斥他說：『你平日裡實行佛法，應當給世人做榜樣，怎麼能這樣？』寶珠說：『這樣啊，我要走了。』要了洗澡水洗完澡，安然而去世（往生集）。

本明

本明，不清楚他從哪裡來，住在通州的靜嘉寺。

【English Translation】 English version: If you try to seek enlightenment with the mind, it will become an obstacle. Just take faith as the foundation, and all distracting thoughts will not follow it. If you practice in this way, even if you don't attain enlightenment, you will be reborn in the Pure Land after death, progressing step by step without regression. Udana (name of a monk) used to ask people to raise the question: 'Who is reciting the Buddha's name?' or 'Which one is my inherent nature Amitabha (Amitabha, transliteration, meaning immeasurable light)?' He considered this as focusing the mind on reciting the Buddha's name, investigating and contemplating the recitation of the Buddha's name. Now, there is no need to use this method; just recite the Buddha's name with an ordinary mind. Longnian (name of a monk) wrote his own epitaph when he was over fifty years old. The circumstances of his death cannot be verified.

At that time, there was also a Qin Gong (name of a person), styled Guyin, who was a son of the Cai family in Fujian. He once composed a verse of encouragement for reciting the Buddha's name, saying: 'The phrase 'Amitabha (Amitabha, transliteration, meaning immeasurable light) Buddha' is the first koan of the Zen school. It is like riding a horse with a cane, firmly grasping the path of life. Regardless of the four types of people, holding onto it will bring results. In walking, standing, sitting, and lying down, do not interrupt the phrase 'Amitabha (Amitabha, transliteration, meaning immeasurable light)'. You must believe that deep causes lead to deep effects, until you recite without reciting. If you can make every thought not empty, you will surely recite into one piece. When you recognize the reciter in the moment of recitation, Amitabha (Amitabha, transliteration, meaning immeasurable light) and I will appear simultaneously. Then you will enter the Samadhi (Samadhi, transliteration, meaning concentration) of reciting the Buddha's name, and personally realize the inner courtyard of the Pure Land. The name is marked on the lotus womb, and those who cultivate with utmost effort will naturally see it. Personally seeing Amitabha (Amitabha, transliteration, meaning immeasurable light) bestow the prediction, you will be companions with the Bodhisattvas. From this, you will leave the Saha (Saha, transliteration, meaning endurance) world, and there will be no worries along the way. Until Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, transliteration, meaning unsurpassed, complete and perfect enlightenment), you will be forever free and unrestrained. Returning according to this path, you will surely become a Buddha without fail (Collected Biographies of Famous Monks, Empty Valley Collection).'

Baozhu (name of a monk)

Baozhu (name of a monk), it is not known where he came from. He once traveled in the Hangzhou-Jiaxing area of Zhejiang, wearing a single patched robe in both winter and summer, living by begging for food. He had no fixed residence and never stopped reciting the Buddha's name. When people spoke to him, he would briefly reply with one or two sentences and then continue reciting the Buddha's name. Later, at Haimen Temple, he suddenly acted like a madman for nearly half a month. A monk scolded him, saying, 'You usually practice diligently; you should be an example for the world. How can you be like this?' Baozhu (name of a monk) said, 'Is that so? I am leaving.' He asked for bathwater, bathed, and passed away peacefully (Collection on Rebirth).

Benming (name of a monk)

Benming (name of a monk), it is not known where he came from. He lived in Jingjia Temple in Tongzhou.

梵行清白。勤于講業。後輟講。專心凈土。六時禮念。歷年弗替。忽微恙。自知時至。告眾安然而化。異香七日(往生集)。

義秀

義秀。溫里人。嘉靖初。居蒲之讚歎庵。日課阿彌陀佛十萬餘聲。朝夕無間。歷五十餘年。經行之所。磚砌成坳。人試補之。久覆成坳如故。初有貧子不能自活。來依秀。秀納之。久之不善其所為。呵曰。汝真賊也。無何。果約其黨。乘夜擊秀。初擊。秀稱佛聲猶洪。再擊。稱佛聲弗斷。然亦微矣。氣盡。佛聲乃寂(紫柏老人集)。

雪梅

雪梅。蘇州人。軌跡奇異。不拘戒律。好吟詩。嘉靖中游南京。止報恩寺。每見法師講經。輒笑曰。亂說亂說。專修凈土。動靜無間。尋還蘇。住竹堂寺。年八十餘。忽辭眾剋日行。眾僧醪錢治龕。至期。送者雲集。梅笑曰。爾輩才佈施幾文錢。便欲逼取老僧性命。尚早尚早。眾廢然散去。越數日。端坐龕中。泊然而化(雪梅紀略)。

性專

性專。字守庵。姓張。蘇州崑山人。少剃髮。遍訪知識。謁妙峰受戒。預聽法華講席。后辭去。往峰頂行頭陀行。十二時中。唯誦法華。行深禪定。嘗于空中見西方寶池成琉璃色。深廣無際。以白妙峰。妙峰曰。此觀行初成之相。不生取著。是善境界。專遂深秘不言。石城

【現代漢語翻譯】現代漢語譯本梵行清白，勤于講習佛法。後來停止講習，專心修習凈土法門，每天六時都禮拜唸佛，多年來從未改變。忽然得了小病，自知往生時辰已到，告訴眾人後安詳地圓寂了。圓寂後有奇異的香味持續了七天（出自《往生集》）。

義秀

義秀，是溫里人。明嘉靖初年，居住在蒲州的讚歎庵。每天唸誦阿彌陀佛（Amitabha）名號十萬多聲，早晚不間斷，持續了五十多年。他經常經行的地方，磚頭都被磨成了凹陷。人們嘗試填補它，但不久又恢復成原來的凹陷。起初有個貧困的人無法自給自足，來依附義秀，義秀收留了他。時間久了，這人行為不端。義秀呵斥他說：『你真是個賊啊！』不久，這人果然糾集同夥，在夜裡襲擊義秀。第一次襲擊時，義秀稱念佛號的聲音仍然洪亮。再次襲擊時，稱念佛號的聲音沒有斷絕，但已經很微弱了。氣息斷絕時，佛號的聲音才停止（出自《紫柏老人集》）。

雪梅

雪梅，是蘇州人。行蹤奇異，不拘泥於戒律，喜歡吟詩。明嘉靖年間遊歷南京，住在報恩寺。每次見到法師講經，就笑著說：『胡說八道，胡說八道。』專心修習凈土法門，無論動靜都不間斷。不久回到蘇州，住在竹堂寺。八十多歲時，忽然向眾人告別，確定了往生的日期。眾僧侶湊錢為他準備龕。到了日期，送行的人雲集。雪梅笑著說：『你們才佈施了幾個錢，就想逼取老僧的性命，還早得很，還早得很。』眾人失望地散去了。過了幾天，雪梅端坐在龕中，安詳地圓寂了（出自《雪梅紀略》）。

性專

性專，字守庵，姓張，是蘇州崑山人。年少時剃度出家，遍訪善知識。拜謁妙峰（Miaofeng）受戒，參與聽聞《法華經》（Lotus Sutra）的講席。後來辭別而去，前往峰頂修行頭陀行。十二時辰中，只誦持《法華經》，深入禪定。曾經在空中見到西方極樂世界的寶池呈現琉璃色，深廣無邊。將此事告訴妙峰，妙峰說：『這是觀行初步成就的景象，不要產生執著，這是好的境界。』性專於是深深地保守秘密，不再提起。在石城

【English Translation】 English version He practiced pure conduct and diligently studied and lectured on the teachings. Later, he ceased lecturing and focused solely on the Pure Land practice, reciting and bowing six times a day, without fail for many years. Suddenly, he fell slightly ill and, knowing his time had come, informed the assembly and peacefully passed away. A strange fragrance lingered for seven days after his passing (from 'Collections on Rebirth').

Yixiu

Yixiu was a native of Wenli. In the early years of the Jiajing reign (Ming Dynasty), he resided at the Zantan Hermitage in Puzhou. He recited the name of Amitabha (Amitabha) Buddha more than 100,000 times daily, without interruption morning and evening, for over fifty years. The place where he often walked had bricks worn into a hollow. People tried to fill it, but soon it would return to its original hollow shape. Initially, a poor man unable to support himself came to rely on Yixiu, who took him in. After a long time, the man's behavior became improper. Yixiu scolded him, saying, 'You are truly a thief!' Soon after, the man indeed gathered his gang and attacked Yixiu at night. At the first strike, Yixiu's recitation of the Buddha's name was still loud. At the second strike, the recitation of the Buddha's name did not cease, but it was very faint. When his breath ceased, the sound of the Buddha's name stopped (from 'Collected Works of Elder Zibo').

Xuemei

Xuemei was a native of Suzhou. His behavior was unusual, and he did not adhere to the precepts strictly. He enjoyed composing poetry. During the Jiajing reign (Ming Dynasty), he traveled to Nanjing and stayed at Bao'en Temple. Whenever he saw a Dharma master lecturing on the sutras, he would laugh and say, 'Nonsense, nonsense.' He focused solely on the Pure Land practice, without interruption whether moving or still. Soon after, he returned to Suzhou and resided at Zhutang Temple. When he was over eighty years old, he suddenly bid farewell to the assembly and set a date for his passing. The monks collected money to prepare a niche for him. When the date arrived, a crowd gathered to see him off. Xuemei laughed and said, 'You have only given a few coins in alms, yet you want to force the old monk to give up his life. It's too early, too early.' The crowd dispersed in disappointment. Several days later, Xuemei sat upright in the niche and peacefully passed away (from 'Brief Account of Xuemei').

Xingzhuan

Xingzhuan, styled Shou'an, surname Zhang, was a native of Kunshan, Suzhou. He shaved his head at a young age and visited various knowledgeable teachers. He paid respects to Miaofeng (Miaofeng) and received the precepts, participating in lectures on the Lotus Sutra (Lotus Sutra). Later, he departed and went to the peak to practice asceticism. Throughout the twelve periods of the day, he only recited the Lotus Sutra, entering deep samadhi. He once saw in the sky the jeweled pond of the Western Pure Land appearing in the color of lapis lazuli, deep and boundless. He told Miaofeng about this, and Miaofeng said, 'This is a sign of the initial accomplishment of your practice. Do not become attached to it; it is a good state.' Xingzhuan then kept it a deep secret and did not mention it again. In Shicheng

有百尺彌勒像。嘉靖間。經兵燹。金剝。專為新之。又構石殿與像稱。感佛放光。夜明如旦。二十三年秋。延法師傳燈講小本彌陀經。有講易彌勒上生經者。專曰。不然。吾聞彌陀與彌勒。一身一智慧。力無畏亦然。余將俾海眾同悟本性彌陀。即本性彌勒。先游蓮華凈土。然後預龍華勝會也。二十五年仲冬。沐浴更衣。命眾椎鐘誦經。趺坐而化。前數日。衣褶中生靈芝一本。大於拳。色紅白(法華持驗)。

祖香

祖香。臨江新喻人。于山東龍潭寺。精修凈業。有居士王傑者。筑庵延之。香語杰云。某日當歸家。眾苦留。香云歸安養家耳。及期敷坐西向坐逝。舉龕入山。火出自焚(往生集)。

圓果

圓果。字祇園。一字幻空。不詳其所出。少為鳳陽衛守陵指揮使。已而棄官。出家五臺山。淹貫經論。頓悟直指。東遊至蘇杭。登座說法。天華晝下。繽紛如雨。嘉靖三十四年。浙中倭亂。剽掠至北新關。果時在杭佛慧寺。巡撫胡宗憲。聞果道高。延請出山。商退賊之䇿。果辭曰。毋庸。三日後賊當自退耳。后三日。軍士見雲中有神兵數千。擊倭。倭退竄。皆以為果力也。臨化之日。囑弟子十年後茶毗。至期。舁棺至野。忽自起火。灰燼無遺。道俗觀者千人。咸見雲中現出西方境界。有七重欄楯

【現代漢語翻譯】現代漢語譯本有百尺高的彌勒像（Maitreya，未來佛）。嘉靖年間，經歷戰火，金飾剝落。特意重新修繕，又建造石殿與佛像相稱。人們感應到佛像放出光明，夜晚明亮如白晝。嘉靖二十三年秋，延請法師傳燈講解小本《阿彌陀經》（Amitabha Sutra）。有人講解《彌勒上生經》（Maitreya's Rebirth Sutra），圓果法師專門說：『不是這樣的。我聽說阿彌陀佛（Amitabha）與彌勒佛（Maitreya），一身一智慧，力量和無畏也是一樣。我將使大眾一同領悟本性即是阿彌陀佛（Amitabha），即是本性彌勒（Maitreya）。先遊歷蓮花凈土，然後參與龍華勝會。』嘉靖二十五年仲冬，沐浴更衣，命令眾人敲鐘誦經，跏趺而坐圓寂。前些日子，衣服褶皺中生長出一株靈芝，比拳頭還大，顏色紅白（出自《法華持驗》）。

祖香

祖香，臨江新喻人，在山東龍潭寺精進修習凈土法門。有位居士王傑，建造庵堂供養他。祖香告訴王傑說，某日應當回家。眾人苦苦挽留，祖香說：『是回安養之家罷了。』到了日期，鋪設座位面向西方坐化逝世。抬著靈龕進入山中，火焰從內部自燃（出自《往生集》）。

圓果

圓果，字祇園，一字幻空，不清楚他的出身。年輕時擔任鳳陽衛守陵指揮使。後來棄官出家五臺山，精通經論，頓悟直指法門。東遊到達蘇杭，登上法座說法，天空中降下天花，繽紛如雨。嘉靖三十四年，浙中發生倭寇之亂，搶掠到北新關。圓果當時在杭州佛慧寺。巡撫胡宗憲，聽說圓果道行高深，延請他出山，商議退敵之策。圓果推辭說：『不用了，三天後倭寇自然會退去。』三天後，軍士看見雲中有神兵數千，攻擊倭寇，倭寇潰退逃竄。大家都認為是圓果的力量。臨終之日，囑咐弟子十年後火化。到了日期，抬著棺材到野外，忽然自己起火，灰燼無遺。道士和俗人觀看者數千人，都看見雲中顯現出西方極樂世界的景象，有七重欄楯（railings）。

【English Translation】 English version There was a hundred-foot-tall statue of Maitreya (the future Buddha). During the Jiajing period, it was damaged by war, and the gold plating peeled off. It was specially renovated, and a stone hall was built to match the statue. People sensed the Buddha emitting light, and the night was as bright as day. In the autumn of the twenty-third year of Jiajing, a Dharma master was invited to transmit the lamp and lecture on the shorter Amitabha Sutra. Someone lectured on the Maitreya's Rebirth Sutra, but Yuan Guo (the Dharma master's name) specifically said: 'That's not right. I have heard that Amitabha (the Buddha of Infinite Light) and Maitreya (the future Buddha) are one body and one wisdom, and their power and fearlessness are also the same. I will enable the masses to realize that their inherent nature is Amitabha (the Buddha of Infinite Light), which is their inherent nature Maitreya (the future Buddha). First, they will travel to the Pure Land of the Lotus, and then participate in the Dragon Flower Assembly.' In the mid-winter of the twenty-fifth year of Jiajing, he bathed and changed his clothes, ordered the crowd to strike the bell and recite the scriptures, and passed away in the lotus position. A few days before, a Ganoderma lucidum (a type of mushroom believed to have spiritual powers) grew in the folds of his clothes, larger than a fist, with red and white colors (from 'Experiences of Upholding the Lotus Sutra').

Zu Xiang

Zu Xiang, a native of Xinyu, Linjiang, diligently cultivated the Pure Land practice at Longtan Temple in Shandong. A layman named Wang Jie built a hermitage to support him. Zu Xiang told Wang Jie that he should return home on a certain day. The crowd pleaded with him to stay, but Zu Xiang said: 'It is just returning to the home of peaceful nourishment.' When the time came, he laid out a seat, faced west, and passed away in meditation. The reliquary was carried into the mountains, and flames spontaneously ignited from within (from 'Collection on Rebirth').

Yuan Guo

Yuan Guo, styled Zhiyuan, also known as Huankong, his origins are unknown. In his youth, he served as the commander of the Fengyang Guard in charge of guarding the imperial tombs. Later, he abandoned his official position and became a monk on Mount Wutai, mastering the scriptures and treatises, and attaining sudden enlightenment to the direct pointing method. He traveled east to Suzhou and Hangzhou, ascended the Dharma seat to preach, and celestial flowers descended from the sky, scattering like rain. In the thirty-fourth year of Jiajing, the Wokou (Japanese pirates) rebellion occurred in Zhejiang, looting as far as Beixingguan. Yuan Guo was at the time in Fohui Temple in Hangzhou. The governor Hu Zongxian, hearing of Yuan Guo's high virtue, invited him out of the mountains to discuss strategies for repelling the enemy. Yuan Guo declined, saying: 'There is no need, the Wokou will retreat on their own in three days.' Three days later, the soldiers saw thousands of divine soldiers in the clouds attacking the Wokou, and the Wokou were defeated and fled. Everyone believed it was Yuan Guo's power. On the day of his passing, he instructed his disciples to cremate him after ten years. When the time came, the coffin was carried to the wilderness, and suddenly it caught fire on its own, leaving no ashes. Thousands of Taoists and laypeople who watched saw the Western Pure Land appear in the clouds, with seven layers of railings.

。七重羅網。七重行樹。七寶池。金沙地。樓閣宮殿。並是金銀琉璃玻璃硨磲赤珠瑪瑙之所嚴飾。池中開出青黃赤白蓮華。白鶴孔雀鸚鵡舍利迦陵頻伽共命之鳥。種種奇妙。與佛經所說。無有差別。俄而天樂振空。移時方滅(獪園)。

真清

真清。字象先。姓羅。長沙湘潭人。少強記絕人。年十五。補諸生。十九遘家難。遂投南嶽伏虎巖。依寶珠和尚剃髮受具。看無字話。因舟觸岸。有省。珠化去。清駐錫覺皇寺。患背疾。夢關雲長授之藥。病癒。南遊天臺。結茅居焉。遷華頂天柱峰。修大小彌陀懺六年。暇則開演十乘。闡明三觀。學者歸附日眾。應居士王太初請。就永明禪室。講觀經妙宗鈔百日。居常日勤五悔。密持觀經及梵網心地品。一夕夢琳宮綺麗寶樹參差。見阿彌陀佛。觀音勢至二菩薩。方展拜間。旁有沙彌授以一牌。書曰。戒香薰修。寤知中品往生之象也。萬曆三十一年正月抱疾。盡出所儲。付五臺云棲西興諸寺飯僧。有進藥石者。卻之曰。吾凈土緣熟。聖境冥現。不久辭世。果何為乎。正月七日。絕粒。唯飲檀香水。期於二十九日告終。與眾說無生法。誨諭甚切。至二十九日夜。起別眾曰。吾逝矣。眾請曰。和尚往生凈土。九品奚居。曰。中品中生也。眾曰。胡不上品生邪。曰。吾戒香所

【現代漢語翻譯】現代漢語譯本：七重羅網（七層羅網）。七重行樹（七排行道樹）。七寶池（七種珍寶構成的池塘）。金沙地（鋪滿金沙的地面）。樓閣宮殿（高樓亭閣和宮殿）。都是用金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙來莊嚴裝飾的。池中開放著青、黃、赤、白各種顏色的蓮花。白鶴、孔雀、鸚鵡、舍利、迦陵頻伽（妙音鳥）、共命之鳥（雙頭鳥）。種種奇妙景象，與佛經所說的，沒有差別。不久，天樂響徹天空，過了一會兒才消失。（獪園筆記）

真清

真清，字象先，姓羅，是長沙湘潭人。他從小就記憶力超群。十五歲時，成為諸生（秀才）。十九歲時遭遇家庭變故，於是投奔南嶽伏虎巖，依止寶珠和尚剃度出家，受了具足戒。他參看『無』字話頭，因為船觸碰到岸邊，有所領悟。寶珠和尚圓寂后，真清駐錫在覺皇寺。他患有背部疾病，夢見關雲長（關羽）授給他藥物，病就好了。後來他南遊天臺山，結茅屋居住在那裡。之後又遷到華頂天柱峰，修習大小彌陀懺法六年。空閑時就開講十乘觀法，闡明空、假、中三觀。前來學習的人越來越多。應居士王太初的邀請，到永明禪室講解《觀經妙宗鈔》一百天。他平時勤修五悔法，秘密持誦《觀經》和《梵網經心地品》。一天晚上，他夢見琳宮綺麗，寶樹參差，見到阿彌陀佛、觀音菩薩、勢至菩薩。正要禮拜時，旁邊有個沙彌遞給他一塊牌子，上面寫著：『戒香薰修』。醒來后，他知道這是中品往生的預兆。萬曆三十一年正月，他生病了，拿出所有積蓄，捐給五臺山、云棲寺、西興寺等寺院供養僧眾。有人要給他進獻藥物，他拒絕說：『我往生凈土的因緣已經成熟，聖境已經在冥冥中顯現，不久就要辭世了，還要藥物做什麼呢？』正月七日，他停止吃飯，只喝檀香水。預定在二十九日圓寂。他為大眾宣說無生法，教誨非常懇切。到了二十九日晚上，他起身向大眾告別說：『我要走了。』大眾請問說：『和尚往生凈土，屬於九品中的哪一品呢？』他說：『是中品中生。』大眾說：『為什麼不能上品往生呢？』他說：『我的戒香所

【English Translation】 English version: Seven layers of netting. Seven rows of trees. Seven-jeweled ponds (ponds made of seven kinds of jewels). Golden sand ground. Pavilions and palaces. All are adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. In the ponds bloom blue, yellow, red, and white lotuses. White cranes, peacocks, parrots, sharis (a type of bird), kalavinkas (birds with melodious voices), and jivamjivaka birds (birds with a shared life). All kinds of wonderful sights, no different from what is described in the Buddhist scriptures. Soon, heavenly music filled the air, and after a while, it disappeared. (Kuaiyuan Notes)

Zhen Qing

Zhen Qing, styled Xiangxian, surnamed Luo, was a native of Xiangtan, Changsha. From a young age, he had an extraordinary memory. At the age of fifteen, he became a student. At nineteen, he encountered family difficulties, so he went to Fuhu Rock in Mount Heng and, relying on the monk Baozhu, had his head shaved and received the full precepts. He contemplated the 'Wu' (無, 'no' or 'nothingness') word koan and had an awakening when the boat touched the shore. After Baozhu passed away, Zhen Qing resided at Juehuang Temple. He suffered from a back ailment and dreamed that Guan Yunchang (Guan Yu) gave him medicine, and he recovered. Later, he traveled south to Mount Tiantai and built a thatched hut to live there. Then he moved to Huading Tianzhu Peak and practiced the Great and Small Amitabha Repentance for six years. In his spare time, he lectured on the Ten Vehicles and elucidated the Threefold Contemplation (emptiness, provisional existence, and the mean). More and more scholars came to him. At the invitation of layman Wang Taichu, he lectured on the 'Annotations on the Wonderful Meaning of the Contemplation Sutra' at Yongming Chan Hall for a hundred days. He regularly diligently practiced the Five Repentances and secretly recited the 'Contemplation Sutra' and the 'Brahma Net Sutra Mind-Ground Chapter'. One night, he dreamed of a beautiful palace and towering jeweled trees, and he saw Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva. Just as he was about to prostrate, a novice handed him a plaque with the words: 'Perfumed and cultivated by the fragrance of precepts.' Upon waking up, he knew that this was a sign of being reborn in the Middle Grade. In the first month of the thirty-first year of Wanli, he fell ill and took out all his savings to donate to monasteries such as Wutai Mountain, Yunqi Temple, and Xixing Temple to support the monks. When someone wanted to offer him medicine, he refused, saying: 'My karmic connection with the Pure Land has matured, and the sacred realm is already appearing in the darkness. I will soon pass away, so what is the use of medicine?' On the seventh day of the first month, he stopped eating and only drank sandalwood water. He planned to pass away on the twenty-ninth day. He spoke the Dharma of Non-Birth to the assembly, and his teachings were very earnest. On the night of the twenty-ninth, he got up to bid farewell to the assembly, saying: 'I am leaving.' The assembly asked: 'Venerable, in which of the Nine Grades will you be reborn in the Pure Land?' He said: 'The Middle Grade, Middle Birth.' The assembly said: 'Why not be reborn in the Upper Grade?' He said: 'My fragrance of precepts...

熏。位止中品。言畢。泊然而逝。延五日。顏色紅潤如生。茶毗日。香氣充郁。骨鏘鏘有聲。年五十七(明高僧傳)。

明證

明證。字無塵。姓魏。會稽人。性醇厚簡默。少不樂腥膻。常欲出家。弱冠過鄰寺。遇五臺龐眉老僧。若舊相識者。愿相依為弟子。老僧云。汝三年後。方可剃髮。當先行苦行。學諸經典。證遂往叢林作重務。學楞嚴咒。日止誦一字。夜禮觀音。徹曉不寐。三年而咒始畢。忽臥病七日。遍身發痛。若換骨者。病癒。夙慧頓開。而五臺僧復至。為祝髮受具戒。囑令終身誦法華經。遂展經朗誦無滯。已而華嚴涅槃諸經悉成誦。乃謂老僧曰。吾欲盡形乞食供養。以報師德。是夜老僧不知所往。證日誦法華一部。日惟二餐。三衣經缽外。一無所蓄。人有施者。隨得隨舍。或與之言。止微笑而已。如是者三十年。一日誦經。艴然不懌。弟子問故。曰。吾持誦一生。求生凈土。豈將墮紅塵邪。於是更加勤誦。三年。一日撫案大笑曰。我今不到紅塵去矣。往謁云棲宏公。還至澗中。謂侍者曰。汝往報眾徒。我明日當去。次日諸徒至。證問甚麼時。答云亭午。遂命具湯盥沐。端坐唸佛。誦觀世音大勢至。至清凈大。即閉口。眾聞空中朗誦海眾菩薩。異香馥然。合掌而寂。如入禪定。七日後開龕。時

【現代漢語翻譯】現代漢語譯本熏：去世時位列中品往生。說完遺言后，安詳地去世。過世后五天，臉色紅潤如同活著一般。火化那天，香氣濃郁，焚燒骨骼時發出清脆的聲響。享年五十七歲（出自《明高僧傳》）。

明證：明證法師，字無塵，會稽人，俗姓魏。天性淳樸厚道，寡言少語。從小就不喜歡葷腥，一直想出家。二十歲左右時，他經過鄰近的寺廟，遇到一位五臺山的白眉老僧，老僧好像與他早就認識一樣，希望跟隨老僧做弟子。老僧說：『你三年後才可以剃度。應當先苦行，學習各種經典。』於是明證就到叢林中做繁重的勞務，學習楞嚴咒，每天只誦一個字，晚上禮拜觀音菩薩，通宵不睡。三年後才背誦完楞嚴咒。忽然臥病七天，全身疼痛，好像換骨一樣。病好后，宿世的智慧頓時開啟。那位五臺山的老僧又來了，為他剃度，授具足戒，囑咐他終身誦持《法華經》。於是他展開經書，朗誦流暢沒有滯礙。不久，《華嚴經》、《涅槃經》等各種經典都能背誦了。於是他對老僧說：『我想要一生乞食供養，來報答師父的恩德。』當晚老僧不知去了哪裡。明證每天誦《法華經》一部，每天只吃兩頓飯。除了三衣和經缽外，一無所有。別人有佈施給他的，他隨手就施捨出去。有人和他說話，他只是微笑而已。像這樣過了三十年。有一天誦經時，忽然很不高興。弟子問他原因，他說：『我持誦一生，求生凈土，難道要墮入紅塵嗎？』於是更加勤奮地誦經。三年後，有一天他拍著桌子大笑道：『我如今不會到紅塵去了。』前往拜謁云棲寺的宏公。回來後到了澗中，對侍者說：『你前去告訴眾僧，我明天就要走了。』第二天眾僧來到，明證問是什麼時辰，回答說是中午。於是他命人準備熱水洗浴，端坐唸佛，誦唸觀世音菩薩、大勢至菩薩，唸到『清凈大』時，就閉口不語。眾人聽到空中朗誦『海眾菩薩』的聲音，異香濃郁，他合掌而寂，如同進入禪定一般。七天後打開龕，當時

【English Translation】 English version Xun: He attained rebirth in the middle rank. After finishing his last words, he passed away peacefully. For five days after his death, his complexion remained rosy and lifelike. On the day of cremation, the fragrance was rich and abundant, and the sound of his bones being burned was clear and resonant. He lived to the age of fifty-seven (from 'Biographies of Eminent Monks of the Ming Dynasty').

Mingzheng: Venerable Mingzheng, styled Wuchen (Without Dust), was a native of Kuaiji (ancient region in Zhejiang province), with the surname Wei. He was by nature simple, honest, and taciturn. From a young age, he disliked meat and fish and always desired to become a monk. Around the age of twenty, he passed by a neighboring temple and encountered an old, white-browed monk from Mount Wutai (one of the four sacred mountains in Chinese Buddhism, associated with Manjusri Bodhisattva), who seemed to recognize him from a previous life. He wished to follow the old monk as his disciple. The old monk said, 'You may be ordained three years from now. You should first practice asceticism and study various scriptures.' Thereupon, Mingzheng went to the monastery to perform arduous tasks, learning the Surangama Mantra (a powerful mantra in Mahayana Buddhism), reciting only one word each day, and prostrating to Avalokitesvara Bodhisattva (the Bodhisattva of Compassion) at night, staying awake until dawn. After three years, he finally completed the recitation of the Surangama Mantra. Suddenly, he fell ill for seven days, experiencing pain throughout his body, as if his bones were being replaced. After recovering from the illness, his innate wisdom was instantly awakened. The old monk from Mount Wutai returned and ordained him, giving him the full precepts, and instructed him to recite the Lotus Sutra (one of the most important sutras in Mahayana Buddhism) for the rest of his life. Thereupon, he opened the scripture and recited it fluently without any hindrance. Soon, he was able to recite various scriptures such as the Avatamsaka Sutra (Flower Garland Sutra) and the Nirvana Sutra (Sutra of the Great Extinction). Then he said to the old monk, 'I wish to spend my life begging for food and making offerings to repay the kindness of my teacher.' That night, the old monk disappeared without a trace. Mingzheng recited the Lotus Sutra once a day and ate only two meals a day. Apart from his three robes and alms bowl, he possessed nothing. When people offered him gifts, he would give them away as soon as he received them. When people spoke to him, he would only smile. He lived like this for thirty years. One day, while reciting the scriptures, he suddenly became unhappy. When his disciple asked him the reason, he said, 'I have recited scriptures throughout my life, seeking rebirth in the Pure Land (Sukhavati, the Pure Land of Amitabha Buddha). Am I going to fall into the mundane world?' Thereupon, he recited the scriptures even more diligently. Three years later, one day he slapped the table and laughed loudly, saying, 'I will not go to the mundane world now.' He went to pay respects to Master Hong at Yunqi Temple (a famous temple in Hangzhou). After returning to the stream, he said to his attendant, 'Go and tell the monks that I will be leaving tomorrow.' The next day, the monks arrived, and Mingzheng asked what time it was. They replied that it was noon. Thereupon, he ordered them to prepare hot water for bathing, sat upright, and recited the name of the Buddha, reciting Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva (the Bodhisattva of Great Strength). When he reached 'pure and great,' he closed his mouth and stopped speaking. The assembly heard the sound of 'the assembly of Bodhisattvas' being recited in the air, and a strange fragrance filled the air. He joined his palms together and passed away peacefully, as if entering into meditative absorption. Seven days later, the casket was opened, and at that time

值炎暑。儀容若生。年五十。時萬曆二十一年也。

證弟子真定。字靜明。出家后。秉師之訓。精勤唸佛。求生凈土。兼禮拜華嚴法華諸經。造像齋僧。行諸苦行。年七十二。預刻期。面西唸佛而化(理安寺紀)。

明玉

明玉。字無瑕。姓劉。西蜀人。出家后。遍歷名山。參叩知識。苦行絕倫。禮華嚴法華經。一字一禮。萬曆二十三年正月。忽謂弟子曰。吾業系娑婆七十二年。今將歸矣。遂不食。唸佛不絕者旬日。聲如洪鐘。臨終沐浴端坐。持珠唸佛益哀促。已而大聲云。佛佛佛。倒駕鐵牛歸佛國。聲絕而逝(憨山夢遊集)。

法祥

法祥。字瑞光。姓周。紹興嵊縣人。少有出世志。參嘯巖老人。嘯巖示以唸佛法門。遂出家。居南嶽側刀峰。影不出山。專志唸佛。以豆記數。日夜精勤。脅不至席。人稱為豆兒佛。未幾成叢林。萬曆三十八年。二月六日。索浴禮佛。告眾曰。瓜子熟也。正落蒂時。眾莫喻者。入室趺坐。令眾唱佛名。合掌而逝。峰前聞音樂聲(憨山夢遊集)。

袾宏

袾宏。字佛慧。號蓮池。杭州仁和沈氏子也。年十七。補諸生。以學行稱。鄰有老嫗。日課佛名數千。問其故。嫗曰。先夫持佛名。臨終無病。與人一拱而別。故知唸佛功德。不可思議。宏自

【現代漢語翻譯】現代漢語譯本：正值炎熱的夏天，他的儀容卻像活著一樣。那年他五十歲，是萬曆二十一年。

證弟子真定（Zheng dizi Zhending）：字靜明（Zijingming），出家后，秉承師父的教誨，精勤唸佛，求生凈土，兼禮拜《華嚴經》（Huayan Jing）、《法華經》（Fahua Jing）等經典，建造佛像，齋僧供眾，行持各種苦行。七十二歲時，預先告知圓寂的日期，面向西方唸佛而逝（見《理安寺紀》）。

明玉（Mingyu）：字無瑕（Wuxia），姓劉（Liu），西蜀（Xishu）人。出家后，遊歷名山，參訪善知識，苦行非常人可比。禮拜《華嚴經》（Huayan Jing）、《法華經》（Fahua Jing），一字一禮。萬曆二十三年正月，忽然對弟子們說：『我的業緣繫於娑婆世界（Suo Po Shijie）七十二年，現在將要回去了。』於是停止進食，唸佛不斷十日，聲音洪亮如鐘。臨終時沐浴更衣，端坐，手持念珠，唸佛的聲音更加哀切急促。不久大聲說：『佛、佛、佛！倒駕鐵牛歸佛國（Fo Fo Fo! Dao jia tie niu gui Fo Guo）！』聲音停止后就去世了（見《憨山夢遊集》）。

法祥（Faxiang）：字瑞光（Ruiguang），姓周（Zhou），紹興嵊縣（Shaoxing Shengxian）人。年少時就有出世的志向，參訪嘯巖老人（Xiaoyan Laoren）。嘯巖老人開示他念佛法門，於是出家，居住在南嶽（Nanyue）側的刀峰（Daofeng），身影不出山，專心致志地念佛，用豆子來計數，日夜精勤，脅不挨席。人們稱他為豆兒佛（Dou er Fo）。不久就形成叢林。萬曆三十八年二月六日，他要求沐浴禮佛，告訴眾人說：『瓜子熟了，正是落蒂的時候。』眾人不明白他的意思。他進入房間，跏趺而坐，讓眾人唱唸佛名，合掌而逝。刀峰前聽到了音樂聲（見《憨山夢遊集》）。

袾宏（Zhuhong）：字佛慧（Fohui），號蓮池（Lianchi），杭州仁和（Hangzhou Renhe）沈氏（Shen）之子。十七歲時，成為諸生，以學問和品行著稱。鄰居有一位老婦人，每天唸佛數千聲。他問老婦人原因，老婦人說：『我的丈夫持唸佛名，臨終時沒有疾病，與人作揖告別。因此知道唸佛的功德，不可思議。』袾宏（Zhuhong）自己也開始唸佛。

【English Translation】 English version: It was the height of summer, yet his countenance appeared as if he were still alive. He was fifty years old that year, the twenty-first year of the Wanli era.

The disciple Zhengding (Zhengding): styled Jingming (Jingming), after becoming a monk, followed his teacher's instructions, diligently reciting the Buddha's name, seeking rebirth in the Pure Land, and also reverently bowing to scriptures such as the Huayan Sutra (Huayan Jing) and the Lotus Sutra (Fahua Jing). He built Buddha statues, offered alms to monks, and practiced various ascetic practices. At the age of seventy-two, he foretold the date of his passing, faced west, recited the Buddha's name, and passed away (recorded in 'Annals of Li'an Temple').

Mingyu (Mingyu): styled Wuxia (Wuxia), surname Liu (Liu), was from Western Shu (Xishu). After becoming a nun, she traveled to famous mountains, consulted knowledgeable teachers, and practiced extraordinary asceticism. She prostrated to each word of the Huayan Sutra (Huayan Jing) and the Lotus Sutra (Fahua Jing). In the first month of the twenty-third year of the Wanli era, she suddenly said to her disciples, 'My karmic ties to the Saha world (Suo Po Shijie) have lasted seventy-two years, and now I am about to return.' Thereupon, she stopped eating, recited the Buddha's name continuously for ten days, her voice as loud as a bell. At the moment of death, she bathed, sat upright, held prayer beads, and recited the Buddha's name with increasing sorrow and urgency. Then, she loudly exclaimed, 'Buddha, Buddha, Buddha! Riding the iron ox backwards, I return to the Buddha-land (Fo Fo Fo! Dao jia tie niu gui Fo Guo)!' Her voice ceased, and she passed away (from 'Hanshan's Dream Journey Collection').

Faxiang (Faxiang): styled Ruiguang (Ruiguang), surname Zhou (Zhou), was from Sheng County (Shengxian), Shaoxing (Shaoxing). He had a desire to renounce the world from a young age. He consulted the Elder Xiaoyan (Xiaoyan Laoren), who instructed him in the Pure Land practice of reciting the Buddha's name. Thereupon, he became a monk and resided on Knife Peak (Daofeng) on the side of Mount Heng (Nanyue), never leaving the mountain. He single-mindedly recited the Buddha's name, using beans to keep count, diligently day and night, never lying down to rest. People called him 'Bean Buddha' (Dou er Fo). Before long, a monastery formed. On the sixth day of the second month of the thirty-eighth year of the Wanli era, he requested a bath and paid homage to the Buddha. He told the assembly, 'The melon seeds are ripe, it is the time for them to fall.' The assembly did not understand his meaning. He entered his room, sat in the lotus position, and instructed the assembly to chant the Buddha's name. He passed away with his palms together. The sound of music was heard in front of Knife Peak (from 'Hanshan's Dream Journey Collection').

Zhuhong (Zhuhong): styled Fohui (Fohui), also known as Lianchi (Lianchi), was the son of the Shen family (Shen) of Renhe (Renhe), Hangzhou (Hangzhou). At the age of seventeen, he became a student and was known for his learning and conduct. A neighboring old woman recited the Buddha's name thousands of times each day. He asked her the reason, and the old woman said, 'My late husband recited the Buddha's name, and at the moment of death, he had no illness and bid farewell to people with a bow. Therefore, I know that the merit of reciting the Buddha's name is inconceivable.' Zhuhong (Zhuhong) himself also began to recite the Buddha's name.

此棲心凈土。書生死事大四字于案頭以自䇿。年三十二。出家。謁遍融笑巖諸大老。參唸佛者是誰。有省。隆慶五年。乞食云棲。見山水幽絕居焉。山故多虎。為放瑜伽焰口。虎不為患。歲亢旱。居民乞禱雨。曰吾但知唸佛。無他術也。眾固請。乃持木魚出循田塍行。唱佛名。時雨隨注。如足所及。眾悅相與庀材造屋。衲子日歸附。遂成叢林。宏主張凈土。痛斥狂禪。著阿彌陀經疏鈔。融會事理。統攝三根。至為淵奧。時有曹魯川者。致書云棲。略曰。夫釋尊有三藏十二部教。所謂于廣大海。張眾多網。又所謂大囷小囷也者。祇宜談大以該小。詎可舉一而廢多。比吾黨中有唱為歷劫成聖。必漸無頓之說者。夫漸亦聖說。未嘗不是。而以漸廢頓。左矣。尊者內秘頓圓。而外顯凈土法門。諸佛有然。無足疑者。奈近來聽眾。直欲以彌陀一聖。而盡廢十五王子。以凈土一經。而盡廢三藏十二部。則不佞之所不願聞也。時雖末法。而斯人之機。豈無利鈍。有如釋尊為迦葉為憍陳如。其說如此。為善財為龍女。其說如彼。二十五聖各證圓通。文殊所稱又如彼。正所謂昨日定。今日不定。又所謂說我是空。且不是空。說我是有。且不是有。此所以為善無常主。活潑潑地。如水上按葫蘆然。倘釘樁守窟。焉利人天。所愿尊者為大眾衍

凈教。遇利根指上乘。圓融通達。不滯方隅。俾鵬鷃並適。不亦盡善盡美哉。又佛華嚴乃無上一乘圓教。如來稱性之極談。尊者乃與彌陀經並稱。已似未妥。因此遂有著論騰之。架凈土于華嚴之上者。朱紫遞淆之謂何。亦愿尊者為凈土根人說凈土。為華嚴根人說華嚴。毋相誚。亦毋相濫。乃為流通佛乘。乃為五教並陳。三根盡攝。奈之何必刻舟而求劍。且彈雀而走鷂也。宏報書曰。夫華嚴具無量門。求生凈土。華嚴無量門中之一門耳。就時之機。蓋由此一門而入華嚴。非舉此一門而廢華嚴也。來諭謂不肖以彌陀與華嚴並稱。因此遂有著論駕凈土于華嚴之上者。此論誰作乎。華嚴如天子。誰有駕諸侯王大臣百官于天子之上者乎。然不肖亦未嘗並稱也。疏鈔中特謂華嚴圓極。彌陀經得圓少分。是華嚴之眷屬流類。非並也。又來諭謂宜隨機演教。為宜凈土人說凈土。宜華嚴人說華嚴。此意甚妙。然中有二義。一者千機並育。乃如來出世事。非不肖所能。故曹溪專直指之禪。豈其不通余教。遠公擅東林之社。亦非止接鈍根。至於雲門法眼曹洞溈仰臨濟。雖五宗同出一原。而亦授受稍別。門庭施設。理自應爾。無足怪者。況不肖凡品乎。若其妄效古人昨日定今日不定。而漫無師承。變亂不一。名曰利人。實誤人矣。何以故。我為

{ "translations": [ "現代漢語譯本：", "凈土教法，遇到有上等根器的人，就指引他們修習最上乘的佛法，使其圓融通達，不侷限於某個特定的方面。這樣就能使大鵬和小鳥都能各自得到適合自己的發展，這難道不是盡善盡美嗎？而且，《華嚴經》（Hua Yan Jing，佛教經典名）是無上一乘的圓滿教法，是如來佛徹底彰顯自性的極致闡述。您將《阿彌陀經》（Amituo Jing，佛教經典名）與《華嚴經》相提並論，似乎不太妥當，因此就有人著書立說，將凈土法門置於華嚴法門之上。這種混淆主次的做法又該怎麼說呢？我希望您能為修習凈土法門的人宣說凈土，為修習華嚴法門的人宣說華嚴，不要相互詆譭，也不要相互混淆，這才是流通佛法，才是五教並陳，才能使上中下三種根器的人都能得到教益。為什麼一定要像『刻舟求劍』那樣固執呢？又為什麼要像用彈弓打鳥卻想趕走老鷹一樣不切實際呢？", "宏報書中說：『《華嚴經》包含無量法門，求生凈土只是《華嚴經》無量法門中的一個法門而已。』就當時的機緣來說，或許可以通過凈土這一法門而進入華嚴的境界，而不是舉出凈土這一法門就廢棄華嚴。來信說我將《阿彌陀經》與《華嚴經》相提並論，因此就有人著書立說，將凈土置於華嚴之上。這篇論著是誰寫的呢？華嚴經就像天子一樣尊貴，誰又能將諸侯王、大臣百官置於天子之上呢？然而，我也不曾將它們相提並論啊。《疏鈔》（Shu Chao，佛教著作名）中特別指出華嚴是圓滿至極的，而《阿彌陀經》只得到了圓滿的一小部分，是華嚴的眷屬和流類，並不是並列的關係。您在來信中說應該隨機說法，為適合修習凈土的人宣說凈土，為適合修習華嚴的人宣說華嚴，這個意思非常好。但是其中包含兩層含義：一是千機並育，這是如來佛出世所做的事情，不是我所能做到的。所以，曹溪（Cao Xi，地名，指禪宗六祖慧能）專弘直指人心的禪法，難道他就不通曉其他的教法嗎？遠公（Yuan Gong，指慧遠大師）擅長於東林蓮社（Donglin Lian She，佛教組織名），也不是隻接引下等根器的人。至於雲門（Yun Men，禪宗宗派名）、法眼（Fa Yan，禪宗宗派名）、曹洞（Cao Dong，禪宗宗派名）、溈仰（Wei Yang，禪宗宗派名）、臨濟（Lin Ji，禪宗宗派名），雖然五宗同出一源，但是傳授和接受的方式稍有不同，門庭的設施和安排，理應如此，沒有什麼可奇怪的。更何況我只是一個平凡的人呢？如果我妄自效仿古人，昨天說的和今天說的不一樣，而且漫無師承，變化不定，名義上說是利益他人，實際上是誤導他人啊。為什麼這麼說呢？我為", "English_translations": [ "English version:", "The Pure Land teachings, when encountering individuals with superior faculties, guide them to cultivate the supreme vehicle of Dharma, enabling them to achieve complete understanding and avoid being confined to specific aspects. This allows both the Peng (a mythical bird) and the sparrow to thrive according to their respective capacities. Isn't this the epitome of perfection? Furthermore, the Hua Yan Jing (Avatamsaka Sutra, a major Buddhist scripture) represents the ultimate and complete teaching of the unsurpassed vehicle, the perfect expression of the Tathagata's (Buddha's) inherent nature. Your comparison of the Amituo Jing (Amitabha Sutra, a Buddhist scripture) with the Hua Yan Jing seems somewhat inappropriate, leading some to write treatises that elevate the Pure Land path above the Hua Yan teachings. What can be said about this confusion of priorities? I hope that you will expound the Pure Land teachings for those suited to them and the Hua Yan teachings for those suited to them, without disparaging or conflating the two. This is the way to propagate the Buddha's teachings, to present the five teachings in harmony, and to encompass all three levels of spiritual capacity. Why must we be as inflexible as 'carving a boat to find a lost sword' or as unrealistic as trying to chase away a hawk with a slingshot meant for sparrows?", "The Hong Bao Shu (a book title) states: 'The Hua Yan Jing contains limitless Dharma gates, and seeking rebirth in the Pure Land is merely one of these limitless gates.' Given the circumstances, one might enter the realm of Hua Yan through the Pure Land path, but this does not mean that the Hua Yan teachings should be abandoned in favor of the Pure Land path. Your letter suggests that I have equated the Amituo Jing with the Hua Yan Jing, leading some to write treatises that elevate the Pure Land above the Hua Yan. Who wrote this treatise? The Hua Yan Jing is as noble as the emperor; who would dare to place feudal lords, ministers, and officials above the emperor? However, I have never equated them. The Shu Chao (a Buddhist commentary) specifically points out that the Hua Yan is perfectly complete, while the Amituo Jing only attains a small portion of this completeness, belonging to the retinue and category of the Hua Yan, not being on par with it. Furthermore, your letter suggests that teachings should be adapted to the audience, with Pure Land teachings for those suited to them and Hua Yan teachings for those suited to them. This is an excellent idea, but it contains two aspects: first, nurturing all capacities simultaneously is the work of the Tathagata, not something I am capable of. Therefore, Cao Xi (the Sixth Patriarch Huineng) specialized in the direct pointing of Zen, but does that mean he was ignorant of other teachings? Yuan Gong (Master Huiyuan) excelled at the Donglin Lian She (a Buddhist society), but he did not only receive those of inferior capacity. As for Yun Men (Yunmen School of Chan Buddhism), Fa Yan (Fayan School of Chan Buddhism), Cao Dong (Caodong School of Chan Buddhism), Wei Yang (Weiyang School of Chan Buddhism), and Lin Ji (Linji School of Chan Buddhism), although the five schools share a common origin, their methods of transmission and reception differ slightly. The arrangements and facilities of each school should naturally be different, and there is nothing strange about this. How much more so for someone as ordinary as myself? If I were to presumptuously imitate the ancients, saying one thing one day and another the next, without any lineage or consistent teaching, claiming to benefit others but actually misleading them, what would be the reason? I am for" ] }

法王。於法自在。平民號曰國王。不可不慎也。二者。說華嚴則該凈土。說凈土亦通華嚴。是以說華嚴者自說華嚴。說凈土者自說凈土。固並行而不相悖。今人但知華嚴廣于極樂。而不知彌陀即是遮那也。又龍樹于龍宮而出華嚴。而愿生極樂。普賢為華嚴長子。而愿生極樂。文殊與普賢同佐遮那。號華嚴三聖。而愿生極樂。咸有明據。皎如日星。居士將提唱華嚴以風四方。而與文殊普賢龍樹違背。此又不肖之所未解也。況方山列十種凈土。極樂雖曰是權。而華嚴權實融通。理事無礙。事事無礙。故淫房殺地。無非清凈道場。而況七寶莊嚴之極樂乎。婆須無厭。皆是古佛作用。而況萬德具足之彌陀乎。居士遊戲于華嚴無礙門中而礙凈土。此又不肖之所未解也。不肖與居士同爲華藏莫逆良友。而居士不察區區之心。復欲拉居士為蓮胎骨肉弟兄。而望居士之不我外也。魯川復致書曰。諸不了義經論。別行普賢行愿品。與起信等論。皆稱說凈土。此豈無因。然華嚴經中未嘗及之。即方山所列第十凈土更晰也。法華鱗差十六王子。內有彌陀。未嘗定為一尊。其贊持經功德。旁援安樂。實說女人因果。首楞嚴二十五聖證圓通。文殊無所軒輊。但云方便有多門。又云順逆皆方便。然繼以遲速不同倫。則于無軒輊中。又未嘗無指歸也者

【現代漢語翻譯】現代漢語譯本：法王（Dharma Raja，指精通佛法的統治者），于佛法中得自在。而平民稱呼的國王，不可不謹慎啊。第二點，講《華嚴經》（Avatamsaka Sutra）則涵蓋凈土（Pure Land），講凈土也貫通《華嚴經》。因此，講《華嚴經》的人自講《華嚴經》，講凈土的人自講凈土，本來並行而不互相違背。現在的人只知道《華嚴經》廣大勝過極樂世界，卻不知道阿彌陀佛（Amitabha）就是毗盧遮那佛（Vairocana）啊。而且龍樹菩薩（Nagarjuna）在龍宮取出《華嚴經》，卻發願往生極樂世界。普賢菩薩（Samantabhadra）是《華嚴經》中的長子，卻發願往生極樂世界。文殊菩薩（Manjusri）與普賢菩薩一同輔佐毗盧遮那佛，號稱華嚴三聖，卻發願往生極樂世界。這些都有明確的依據，像日月星辰一樣明亮。居士您將要提倡《華嚴經》來教化四方，卻與文殊菩薩、普賢菩薩、龍樹菩薩相違背，這又是不肖（謙稱）所不能理解的。況且方山法師列出十種凈土，極樂世界雖然說是權巧方便，而《華嚴經》權實融通，理事無礙，事事無礙。所以淫房殺地，無非是清凈道場，更何況是七寶莊嚴的極樂世界呢？婆須蜜女（Vasumitra）和無厭足王（Anangadeva），都是古佛的示現作用，更何況是萬德具足的阿彌陀佛呢？居士您遊戲于《華嚴經》的無礙法門中，卻障礙凈土法門，這又是不肖所不能理解的。不肖與居士同爲華藏世界的莫逆之交，而居士不體察我這小小的想法，還想拉不肖成為蓮胎中的骨肉兄弟，希望居士不要把我當外人啊。魯川居士再次來信說，諸多的不了義經論，特別是《普賢行愿品》（Samantabhadra's Practices and Vows Sutra），以及《起信論》（Awakening of Faith in the Mahayana）等論著，都稱讚宣說凈土法門，這難道沒有原因嗎？然而《華嚴經》中卻未曾提及。即使是方山法師所列的第十種凈土也更加清晰明瞭。《法華經》（Lotus Sutra）中鱗次櫛比的十六王子中，有阿彌陀佛，但未曾確定為同一尊。其中讚歎受持經書的功德，旁及安樂世界，實際上是講述女人修行的因果。《楞嚴經》（Surangama Sutra）中二十五聖證得圓通，文殊菩薩沒有絲毫偏頗，只是說方便法門有很多種，又說順行逆行都是方便。然而緊接著說遲速不同，那麼在沒有偏頗之中，又未嘗沒有指歸之處啊。

【English Translation】 English version: Dharma Raja (法王, one who is free in Dharma), is free in Dharma. But the one called King by commoners, must be cautious. Secondly, speaking of the Avatamsaka Sutra (華嚴經), it encompasses the Pure Land (凈土); speaking of the Pure Land also connects to the Avatamsaka Sutra. Therefore, those who speak of the Avatamsaka Sutra speak of the Avatamsaka Sutra, and those who speak of the Pure Land speak of the Pure Land. They originally run in parallel without contradicting each other. People today only know that the Avatamsaka Sutra is vast and surpasses the Land of Ultimate Bliss (極樂), but they do not know that Amitabha (彌陀) is Vairocana (遮那). Moreover, Nagarjuna (龍樹) brought forth the Avatamsaka Sutra from the Dragon Palace (龍宮), yet vowed to be reborn in the Land of Ultimate Bliss. Samantabhadra (普賢) is the eldest son in the Avatamsaka Sutra, yet vowed to be reborn in the Land of Ultimate Bliss. Manjusri (文殊) and Samantabhadra together assist Vairocana, and are known as the Three Sages of Avatamsaka (華嚴三聖), yet vowed to be reborn in the Land of Ultimate Bliss. These all have clear evidence, as bright as the sun and stars. Layman, you are about to promote the Avatamsaka Sutra to edify all directions, yet you contradict Manjusri, Samantabhadra, and Nagarjuna. This is what I, in my unworthiness, cannot understand. Furthermore, Master Fangshan (方山) listed ten kinds of Pure Lands. Although the Land of Ultimate Bliss is said to be expedient, the Avatamsaka Sutra integrates the expedient and the real, with no obstruction between principle and phenomena, and no obstruction between phenomena and phenomena. Therefore, even brothels and killing grounds are none other than pure practice places, let alone the Land of Ultimate Bliss adorned with seven treasures? Vasumitra (婆須蜜女) and Anangadeva (無厭足王) are all manifestations of ancient Buddhas, let alone Amitabha who is complete with myriad virtues? Layman, you play in the unobstructed gate of the Avatamsaka Sutra, yet you obstruct the Pure Land path. This is what I, in my unworthiness, cannot understand. I, in my unworthiness, and the Layman are close friends in the Avatamsaka world, yet the Layman does not perceive my humble thoughts, and even wants to pull me into becoming flesh and blood brothers in the lotus womb, hoping that the Layman will not treat me as an outsider. Layman Luchuan (魯川) wrote again, saying that many sutras and treatises of incomplete meaning, especially the Samantabhadra's Practices and Vows Sutra (普賢行愿品), and the Awakening of Faith in the Mahayana (起信論) and other treatises, all praise and speak of the Pure Land path. Is there no reason for this? However, the Avatamsaka Sutra has never mentioned it. Even the tenth Pure Land listed by Master Fangshan is even clearer. In the Lotus Sutra (法華經), the sixteen princes are arranged in rows, among whom is Amitabha, but it has never been determined as the same one. Among them, praising the merits of upholding the sutras, and referring to the Land of Peace and Bliss, actually speaks of the causes and effects of women's practice. In the Surangama Sutra (楞嚴經), the twenty-five sages attained perfect penetration, and Manjusri Bodhisattva did not show any bias, but only said that there are many expedient methods, and also said that both following and opposing are expedient. However, following with the difference in speed, then in the absence of bias, there is still a direction to point to.

。故要極于普門。而不推詡夫勢至。更加貶剝。曰無常。曰生滅。若夫賢首清涼諸師。亟標小始終頓圓五教。僉為以允。而未嘗品及凈土。心宗家流。尤所蕩掃。如齊己禪師曰。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。又曰。其或準前舍父逃去。流落他鄉。東撞西磕。苦哉阿彌陀佛。此等語言。或以為苛。然豈無謂而彼言之。亦必有道矣。所以達者亟道祇劫辛苦修行。不如一念得無生法忍。又道一念緣起無生。超出三乘權學。況無論三乘一乘。要之無哉我所。今之往生凈土者。我為能生。土為所生。自他歷然。生滅宛然。欣厭紛然。所未及悉。顧從來談凈土者。必曰。華開見佛悟無生。蓋必往生而見彌陀。始從觀音。若勢至。抑或彌陀。誨以無生。此時方悟。似為迂遲。再華嚴性海所現全身。如人身中有八萬四千毛孔。東藥師。西彌陀。各各在一毛孔中。說法度生。倘拋撮全身。入一毛孔。不但海漚倒置。而蠅投牕紙。其謂之何。昨不佞手疏所云。為宜凈土人說凈土。為宜華嚴人說華嚴。自謂不悖諸佛法門。亦是為尊者赤心片片。尊者乃欲𢹂我入蓮胎。則昔人所云捉物入迷津。與夫棄金擔草之謂矣。尊者會下聽眾。自杭過蘇者。罔弗津津九品。閑與之言。稍涉上乘。則駭心瞠目。或更笑之。此其過在

【現代漢語翻譯】現代漢語譯本：因此，（凈土宗）極力推崇普門（觀世音菩薩的普遍救度之門），卻不讚揚大勢至菩薩，甚至加以貶低，說（往生）是無常的，是生滅的。至於賢首（法藏）、清涼（澄觀）等大師，常常標榜小、始、終、頓、圓五教，大家都認為允當，但從未提及凈土。禪宗一派，尤其要掃除凈土宗。如齊己禪師說：『只有走捷徑修行，依舊是原地打轉。只是念阿彌陀佛，念得也不濟事。』又說：『如果像以前那樣捨棄父親逃走，流落他鄉，東撞西磕，真是苦了阿彌陀佛。』這些話，或許有人認為苛刻，但難道是無緣無故說的嗎？也一定有他的道理。所以通達的人常常說，經歷無數劫辛苦修行，不如一念證得無生法忍（體悟一切法不生不滅的真理）。又說一念緣起無生，超出三乘（聲聞乘、緣覺乘、菩薩乘）的權巧之學，更何況無論是三乘還是一乘，關鍵在於沒有『我』的執著。現在往生凈土的人，認為『我』是能生的，『土』是所生的，自他和合分明，生滅現象宛然，欣喜和厭惡的心情紛亂。這些還沒有完全理解。回顧以往談論凈土的人，必定說：『花開見佛悟無生。』大概是必須往生到極樂世界見到阿彌陀佛，才開始從觀音菩薩或大勢至菩薩，甚至阿彌陀佛那裡，接受無生的教誨，這時才領悟，似乎太迂迴遲緩了。再看華嚴經中性海所顯現的全身，就像人身中有八萬四千毛孔，東方藥師佛，西方阿彌陀佛，各自在一個毛孔中，說法度化眾生。如果拋棄全身，進入一個毛孔，不但像海里的水泡倒置，而且像蒼蠅撞到窗戶紙一樣，這又該怎麼說呢？昨天我不才寫的手信中所說，應該為適合修凈土的人說凈土，為適合修華嚴的人說華嚴，自認為不違背諸佛的法門，也是爲了表達對您的赤誠之心。您卻想拉我進入蓮花胎，這就如同古人所說的『捉物入迷津』，以及『丟棄黃金去背草』一樣了。您門下的聽眾，從杭州到蘇州的，沒有不津津樂道於九品往生的，和他們閑談，稍微涉及上乘佛法，就驚駭地瞪大眼睛，甚至嘲笑。這其中的過錯在於……

【English Translation】 English version: Therefore, (the Pure Land school) emphasizes the universality of Pumen (Avalokiteśvara's (the Bodhisattva of Universal Gateway) universal door of salvation), but does not praise Mahāsthāmaprāpta (the Bodhisattva of Great Strength), and even belittles (rebirth), saying it is impermanent and subject to birth and death. As for masters like Xianshou (Fazang) and Qingliang (Chengguan), they often advocate the five teachings of small, initial, final, sudden, and perfect, which everyone considers appropriate, but they never mention Pure Land. The Chan (Zen) school, in particular, wants to eliminate the Pure Land school. For example, Chan Master Qiji said: 'Only taking the shortcut of practice is still spinning in place. Just reciting Amitābha (Buddha of Infinite Light), reciting it is not helpful.' He also said: 'If, as before, one abandons his father and runs away, wandering in a foreign land, bumping around, how miserable is Amitābha.' Perhaps some people think these words are harsh, but are they said for no reason? There must be a reason. Therefore, those who are enlightened often say that countless kalpas (eons) of hard practice are not as good as one thought of attaining the Anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas). It is also said that one thought of dependent origination is non-arising, surpassing the expedient teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), let alone whether it is the Three Vehicles or the One Vehicle, the key is to have no attachment to 'self'. Now, those who are reborn in Pure Land think that 'I' am the one who is able to be born, and 'the Land' is the place where I am born, the self and other are clearly distinct, the phenomena of birth and death are apparent, and the feelings of joy and aversion are confused. These have not been fully understood. Looking back at those who talk about Pure Land in the past, they must say: 'When the lotus opens, one sees the Buddha and realizes non-birth.' It is probably necessary to be reborn in the Land of Ultimate Bliss and see Amitābha Buddha before one begins to receive the teachings of non-birth from Avalokiteśvara Bodhisattva or Mahāsthāmaprāpta Bodhisattva, or even Amitābha Buddha, and then one realizes it, which seems too circuitous and slow. Furthermore, the whole body manifested by the nature-sea in the Avataṃsaka Sūtra (Flower Garland Sutra) is like the eighty-four thousand pores in the human body, with Bhaiṣajyaguru (Medicine Buddha) in the east and Amitābha Buddha in the west, each preaching the Dharma and saving sentient beings in one pore. If one abandons the whole body and enters one pore, it is not only like turning the bubbles in the sea upside down, but also like a fly hitting a window pane, what can be said about this? What I, the unworthy one, said in my letter yesterday was that Pure Land should be spoken to those who are suitable for practicing Pure Land, and the Avataṃsaka Sūtra should be spoken to those who are suitable for practicing the Avataṃsaka Sūtra. I believe that this does not violate the Dharma of all Buddhas, and it is also to express my sincere heart to you. But you want to pull me into the lotus womb, which is like the ancient saying 'grasping things and entering the maze', and 'discarding gold and carrying grass'. Your audience, those who came from Hangzhou to Suzhou, all talked enthusiastically about the nine grades of rebirth. When talking with them, if I slightly touched on the higher vehicle of Buddhism, they would be shocked and stare wide-eyed, or even laugh. The fault in this lies in...

弟子邪。在師邪。大丈夫氣宇沖天。度生為急。既出世矣。開堂矣。敷座矣。不具大人作略。祇作閭巷老齋公老齋婆舉止。忽被伶俐人問著。明眼人拶著。擬向北斗里潛身邪。抑鐵圍山裡潛身邪。佛法大事。非同小可。愿尊者重厝意焉。宏又以書復曰。辱惠書。元詞妙辯。汪濊層疊。誠羨之仰之。然竊以為愛我深而詞太費也。果欲揚禪宗。抑凈土。不消多語。曷不曰。三世諸佛。被我一口吞盡。既一佛不立。何人更是彌陀。又曷不曰。若人識得心。大地無寸土。既寸土皆無。何方更有極樂國。只此二語。來諭攝無不盡矣。茲擬一一酬對。則恐犯鬥爭。不對。則大道所關。終不可默。敢略陳之。來諭謂不了義經。乃談說凈土。而以行愿品起信論當之。起信且止。行愿以一品而攝八十卷之全經。自古及今。誰敢議其不了義者。居士獨尚華嚴而非行愿。行愿不了義。則華嚴亦不了義矣。又來諭謂法華記往生凈土為女人因果。則龍女成佛。亦只是女人因果邪。謂彌陀乃十六王子之一。則毗盧遮那。亦只是二十重華藏之第十三邪。居士獨尊毗盧。奈何毗盧與彌陀等也。又來諭謂楞嚴取觀音。遺勢至。復貶為無常生滅。則憍陳如悟客塵二字。可謂達無常。契不生滅矣。何不入圓通之選。誠曰觀音登科。勢至下第。豈不聞龍門點額之

喻。為齊東野人之語邪。又來諭謂齊己禪師。將古人唸佛偈。逐句著語。其曰唯有徑路修行。則著云依舊打之繞。其曰但念阿彌陀佛。則著云念得不濟事。居士達禪宗。何不知此是宗師家。直下為人解粘去縛。乃作實法會而死在句下邪。果爾。古人有言。踏毗盧頂上行。則不但彌陀不濟事。毗盧亦不濟事邪。此等語言。語錄傳紀中。百千萬億。老朽四十年前。亦曾用以快其唇吻。雄其筆劄。後知慚愧。不敢復然。至於今猶赧赧也。又齊己謂求西方者。舍父逃逝。流落他鄉。東撞西磕。苦哉阿彌陀佛。往應之曰。即今卻是如子憶母。還歸本鄉。舍東得西。樂哉阿彌陀佛。且道此語。與齊己所說。相去多少。又來諭謂多劫修行。不如一念得無生法忍。居士已得無生法忍否。如得。則不應以我為能生。以土為所生。何則。即心是土。誰為能生。即土是心。誰為所生。不見能生所生而往生。故終日生而未嘗生也。乃所以為真無生也。必不許生而後謂之無生。是斷滅空也。非無生之旨也。又來諭以華開見佛。方悟無生。則為迂遲。居士達禪宗。豈不知從迷得悟。如睡夢覺如蓮華開。唸佛人有現生見性者。是華開頃刻也。有生后見性者。是華開久遠也。機有利鈍。功有勤惰。故華開有遲速。安得概以為迂遲邪。又來諭喻華藏以全身

【現代漢語翻譯】現代漢語譯本：您用比喻，難道是齊東野人所說的話嗎？又來信說齊己禪師，將古人唸佛偈，逐句加以評語。其中說『唯有徑路修行』，就評說『依舊打之繞』；其中說『但念阿彌陀佛（Amitabha，音譯名，意為無量光佛）』，就評說『念得不濟事』。居士您通達禪宗，怎麼不知道這是宗師的作風，直接為人解除束縛，反而作實法會而死在句下呢？如果真是這樣，古人有話說，『踏毗盧（Vairocana，音譯名，意為光明遍照）頂上行』，那麼不但阿彌陀佛不濟事，毗盧遮那佛也不濟事了嗎？這種語言，在語錄傳記中，成千上萬。我老朽四十年前，也曾用這些話來逞口舌之快，炫耀文筆，後來知道慚愧，不敢再這樣了，到現在還感到羞愧。至於齊己說求西方（Western Paradise，指西方極樂世界）的人，是捨棄父親逃離，流落在外鄉，東奔西撞，真是苦啊阿彌陀佛。我回應他說，現在就像兒子思念母親，返回故鄉，捨棄東邊得到西邊，真是快樂啊阿彌陀佛。請問這句話，與齊己所說的，相差多少？又來信說多劫修行，不如一念得到無生法忍（Anutpattika-dharma-kshanti，證悟諸法不生不滅的智慧）。居士您已經得到無生法忍了嗎？如果得到了，就不應該認為『我』是能生的，『土』是所生的。為什麼呢？因為即心是土，誰是能生的？即土是心，誰是所生的？不見能生所生而往生，所以終日生而未嘗生，這才是真正的無生。如果一定要不允許生才說是無生，那就是斷滅空，不是無生的真意。又來信說要華開見佛（seeing the Buddha when the lotus blooms），才能悟到無生，那就太迂迴遲緩了。居士您通達禪宗，難道不知道從迷惑到覺悟，就像從睡夢中醒來，就像蓮華開放一樣嗎？唸佛人有現生見性的，這是華開頃刻；有往生后見性的，這是華開久遠。根機有利鈍，用功有勤惰，所以華開有遲速，怎麼能一概認為是迂迴遲緩呢？又來信將華藏世界（Avatamsaka，音譯名，意為蓮花藏）比作全身。

【English Translation】 English version: Your analogy, is it like the saying of a rustic from Qi? You also mentioned in your letter that Zen Master Qiji commented on the verses of the ancients' reciting the Buddha's name, line by line. Where it says 'Only through the direct path is cultivation,' he comments, 'Still hitting it and circling around.' Where it says 'Just recite Amitabha (Amitabha, transliteration, meaning Infinite Light Buddha),' he comments, 'Reciting it is of no help.' You, as a lay Buddhist, are versed in Zen, how can you not know that this is the style of a Zen master, directly freeing people from their bonds, instead of creating a factual dharma assembly and dying under the words? If that's the case, the ancients have a saying, 'Walking on the crown of Vairocana (Vairocana, transliteration, meaning Light Illuminating Everywhere),' then not only is Amitabha of no help, but Vairocana is also of no help? Such words are countless in recorded sayings and biographies. Forty years ago, I, in my old age, also used these words to indulge in verbal cleverness and show off my writing skills, but later I felt ashamed and dared not do so again, and I still feel ashamed to this day. As for Qiji saying that those who seek the Western Paradise (Western Paradise, referring to the Western Pure Land) are abandoning their fathers and fleeing, wandering in foreign lands, bumping around everywhere, how miserable is Amitabha. I responded by saying, 'Now it is like a child longing for its mother, returning to its homeland, abandoning the east and gaining the west, how joyful is Amitabha.' Tell me, how much difference is there between this statement and what Qiji said? You also mentioned in your letter that cultivating for many kalpas is not as good as attaining Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the wisdom of realizing that all dharmas are neither born nor die) in a single thought. Have you, as a lay Buddhist, already attained Anutpattika-dharma-kshanti? If you have, then you should not consider 'I' as the one who produces and 'earth' as what is produced. Why? Because mind is earth, who is the one who produces? Earth is mind, who is what is produced? One is reborn without seeing the producer and the produced, so one is born all day long and yet has never been born, and that is why it is true non-birth. If one must not allow birth before calling it non-birth, then that is annihilation emptiness, not the true meaning of non-birth. You also mentioned in your letter that one must see the Buddha when the lotus blooms (seeing the Buddha when the lotus blooms) to realize non-birth, which is too circuitous and slow. You, as a lay Buddhist, are versed in Zen, do you not know that from delusion to enlightenment is like waking up from a dream, like a lotus flower blooming? Some who recite the Buddha's name see their nature in this life, which is the lotus blooming in an instant; some see their nature after rebirth, which is the lotus blooming for a long time. Faculties have sharpness and dullness, and effort has diligence and laziness, so the lotus blooms at different speeds, how can one generally consider it to be circuitous and slow? You also mentioned in your letter that you compared the Avatamsaka world (Avatamsaka, transliteration, meaning Lotus Treasury) to the whole body.

。喻西方以毛孔。生西方者。如撮全身入毛孔。為海漚倒置。夫大小之喻則然矣。第居士通華嚴宗。奈何止許小入大。不許大入小。且大小相入。特華嚴十元門之一元耳。舉華藏不可說不可說無盡世界。而入極樂國一蓮華中。尚不盈華之一葉。葉之一芥子地。則何傷于全身之入毛孔也。又來諭謂荒山僧。但問以上乘。便駭心瞠目。居士向謂宜華嚴者語以華嚴。宜凈土者語以凈土。今此鈍根輩。正宜凈土。何為不與應病之藥。而強聒之邪。又來諭謂老朽既出世開堂。不具大人作略。而作老齋公齋婆舉止。被伶俐人問著。明眼人拶著。向北斗里潛身邪。鐵圍里潛身邪。老朽曾不敢當出世之名。自應無有大人之略。姑置弗論。而以修凈土者。鄙之齋公齋婆。則古人所謂非鄙愚夫愚婦。是鄙文殊普賢馬鳴龍樹也。豈獨文殊普賢馬鳴龍樹。凡遠公善導天臺永明等諸菩薩諸善知識。悉齋公齋婆邪。劉遺民白少傅柳柳州蘇長公等諸大君子。悉齋公齋婆邪。就令齋公齋婆。但唸佛往生者。即得不退轉地。亦安可鄙邪。且齋公齋婆。庸呆下劣而謹守規模者是也。愚也。若夫聰明才辯。妄談般若。吃得肉已飽。來尋僧說禪者。魔也。愚貴安愚。吾誠自揣矣。寧為老齋公老齋婆。無為老魔民老魔女也。至於所稱伶俐人明眼人者來問著拶著。則

彼齋公齋婆。不須高登北斗。遠覓鐵圍。只就伶俐漢咽喉處安單。明眼人瞳子上敷座。何以故。且教伊暫閉口頭三昧。迴光返照故。抑居士尚華嚴而力詆凈土。老朽業凈土而極贊華嚴。居士靜中試一思之。是果何為而然乎。又來諭謂勸己求生凈土。喻如棄金擔麻。是顛倒行事。大相屈辱也。但此喻尚未親切。今代作一喻。如農人投刺于大富長者之門。延之入彼田舍。聞者皆笑之。農人更掃徑。謀重請焉。笑之者曰。主人曏者不汝責。幸矣。欲為馮婦乎。農人曰。吾見諸富室。有為富而不仁者。有外富而中貧者。有未富而先驕者。有典庫于富人之門而自以為富者。且金谷郿塢。於今安在哉。而吾以田舍翁享太平之樂。故忘而為此。今知過矣。於是相與大笑散去。宏居常廣修眾善以資凈業。時戒壇久禁不行。宏令求戒者具三衣于佛前受之。為作證明。又定水陸儀文及瑜伽𦦨口。以拯幽冥之苦。開放生池。著戒殺文。從而化者甚眾。萬曆四十年六月杪。忽入城。別諸弟子及故舊曰。吾將他往。還山設茶別眾。眾莫測。至七月朔晚入堂。曰。明日吾行矣。次夕入丈室。示微疾。瞑目坐。城中諸弟子畢至。復開目云。大眾老實唸佛。莫捏怪。莫壞我規矩。向西稱佛名而逝。年八十一(云棲法匯)。

如榮

如榮。字

【現代漢語翻譯】現代漢語譯本：那些信佛的男居士和女居士，不必非要登上北斗星，也不必到遙遠的鐵圍山去尋找什麼。只要在聰明人的喉嚨處安置禪床，在明眼人的瞳孔上鋪設座位就可以了。為什麼呢？因為要讓他們暫時閉上嘴巴，實行口頭禪定，回過頭來反觀自照的緣故。況且居士您崇尚《華嚴經》，卻極力詆譭凈土法門，而我這個老朽之人修習凈土法門，卻極力讚歎《華嚴經》。居士您在靜坐的時候不妨試著思考一下，這究竟是爲了什麼呢？您又來信說勸我求生凈土，好比丟棄黃金去挑麻，這是顛倒行事，大大地委屈了我。但是這個比喻還不夠貼切，現在我來代您作一個比喻。好比一個農夫拿著名片去拜訪大富長者，長者卻邀請他到自己的田舍去。聽到的人都嘲笑他。農夫又清掃道路，打算再次去拜訪。嘲笑他的人說：『主人上次沒有責怪你，已經是很幸運的了，你還想做馮婦嗎？』農夫說：『我看到那些富人，有的為富不仁，有的外表富有而內心貧窮，有的還沒富裕就先驕傲起來，有的在富人家裡典當東西卻自以為富有。』且看當年的金谷園和郿塢，如今又在哪裡呢？而我以一個田舍老翁的身份享受太平之樂，所以一時忘記了身份才這樣做的，現在我知道錯了。』於是大家一起大笑，然後散去了。宏師常常廣泛地修習各種善事來積攢往生凈土的資糧。當時戒壇長期被禁止，無法舉行授戒儀式，宏師就讓求戒的人準備好三衣，在佛前受戒，併爲他們作證明。又制定了水陸法會的儀軌以及瑜伽焰口的規程，用來拯救幽冥之苦。開放放生池，撰寫戒殺文，從而被感化的人非常多。萬曆四十年六月末，宏師忽然進入城裡，與各位弟子以及老朋友告別說：『我將要到別的地方去了。』回到山上設茶與大家告別，大家都不知道是什麼意思。到了七月初一晚上進入佛堂，說：『明天我就要走了。』第二天晚上進入丈室，示現輕微的疾病，閉上眼睛坐著。城中的各位弟子都趕來了，宏師又睜開眼睛說：『大家老老實實地念佛，不要胡思亂想，不要破壞我的規矩。』然後面向西方稱念佛號而逝世，享年八十一歲（出自《云棲法匯》）。如榮如榮，字

【English Translation】 English version: Those lay Buddhists, both men and women, do not need to climb high to the Big Dipper, nor seek far to the Iron Ring Mountains. Simply settle the meditation cushion at the throat of the clever, and spread the seat upon the pupils of the clear-eyed. Why is this so? It is to teach them to temporarily close their mouths, practice the Samadhi of the mouth, and turn their light inward to reflect upon themselves. Moreover, you, Layman, admire the Avatamsaka Sutra (Huayan Jing), yet vehemently criticize the Pure Land Dharma, while I, this old and decaying one, cultivate the Pure Land Dharma, yet greatly praise the Avatamsaka Sutra. When you are in stillness, Layman, try to contemplate this. What is the reason for this? Furthermore, you wrote advising me to seek rebirth in the Pure Land, likening it to discarding gold to carry hemp, which is a reversed action, greatly humiliating me. However, this analogy is not yet close enough. Now, I will make an analogy for you. It is like a farmer presenting a visiting card at the gate of a wealthy elder, who then invites him to his own farmhouse. Those who hear of this laugh at him. The farmer then sweeps the path, planning to visit again. Those who laugh at him say, 'The master did not blame you last time, you were already fortunate. Do you want to be Feng Fu?' The farmer says, 'I have seen those wealthy people, some are wealthy but unkind, some are outwardly wealthy but inwardly poor, some are arrogant before they are even wealthy, some pawn things at the gate of the wealthy but think themselves wealthy.' And where are the Golden Valley Garden (Jingu Yuan) and the Mei Wu Fortress now? But I, as an old farmer, enjoy the pleasures of peace, so I forgot myself and did this. Now I know my mistake.' Then they all laughed together and dispersed. Master Hong often extensively cultivated various good deeds to accumulate merit for rebirth in the Pure Land. At that time, the ordination platform had been prohibited for a long time, and ordination ceremonies could not be held. Master Hong then had those seeking ordination prepare the three robes and receive ordination before the Buddha, and he provided proof for them. He also established the ritual procedures for the Water and Land Dharma Assembly and the Yoga Flaming Mouth ceremony to save the suffering of the nether realms. He opened the liberation pond and wrote the text on abstaining from killing, and many were transformed by this. At the end of the sixth month of the fortieth year of the Wanli era, Master Hong suddenly entered the city and bid farewell to his disciples and old friends, saying, 'I am going elsewhere.' He returned to the mountain and prepared tea to bid farewell to everyone, and no one knew what he meant. On the evening of the first day of the seventh month, he entered the Buddha hall and said, 'I will be leaving tomorrow.' The next evening, he entered his room and showed a slight illness, closed his eyes and sat down. All the disciples in the city came, and Master Hong opened his eyes again and said, 'Everyone, honestly recite the Buddha's name, do not have strange thoughts, do not break my rules.' Then he faced west and recited the Buddha's name and passed away, at the age of eighty-one (from Yunqi Fahui). Ru Rong Ru Rong, styled

大賢。杭州海寧人。壯歲業屠。為豕所嚙。遂感悟。詣縣之北寺。剃染為僧。后歸云棲。時年六十矣。晝隨眾操作。夜持佛名。精勤不怠。萬曆九年。生日。設齋飯僧。長跪佛座前。厲聲稱願生西方者三。眾環繞唱佛合掌而逝(云棲紀事)。

如清

如清。字法原。姓阮。紹興上虞人。初出家于西湖龍井寺。后入云棲。銳志唸佛。誦法華經。六時禮拜。萬曆十一年。得疾。沉綿者數月。既革。聞堂中唸佛聲。忽矍然起坐。中夜合掌。注視金容。翹仰而逝(云棲紀事)。

廣制

廣制。字安廬。不詳其所出。少夢入金盤庵。拱立琉璃燈下。面西方三聖像。寂無人影。內心澄澈。覺而樂之。稍長。又夢入安隱庵。見觀音大士作思憶眾生相。自是發出世志。年二十出家。謁云棲大師。聞西方凈土無輪迴苦。即躍然曰。吾今而後知有歸泊處矣。於是精研凈土法門。作懷凈土詩。及諸詞賦。多清婉可諷。今錄其懷凈土賦。序云。清泰國者。蓋西方之珍域也。涉水則有瑤池玉沚。登陸則有寶街金道。皆法身大士之所游化。諸上善人之所盤桓也。夫其都邑之華。宮室之美。越仙都之元虛。跨天宮之壯麗矣。所以交贊於十方。名載於群典者。豈不以其土殊勝。其道捷徑哉。或名超于列剎。或體異於諸方。始離

【現代漢語翻譯】現代漢語譯本大賢（法號）。杭州海寧人。年輕時以屠宰為業。一次被豬咬傷，遂有所感悟，前往縣城北寺，剃度出家為僧。後來到云棲寺，當時已六十歲。白天跟隨大眾一起勞作，夜晚持唸佛號，精進勤勉，從不懈怠。萬曆九年，在他生日那天，設齋供養僧眾。他長跪在佛像前，大聲發願說『愿生西方』三遍。眾人環繞著他唱唸佛號，他合掌而逝。（《云棲紀事》）

如清（法號）如清，字法原，姓阮，紹興上虞人。最初在西湖龍井寺出家，後來進入云棲寺。他立志唸佛，誦持《法華經》，每天六時禮拜。萬曆十一年，他得了疾病，臥床數月。病危之際，聽到堂中唸佛的聲音，忽然驚醒坐起，半夜合掌，注視著佛像的金容，仰頭而逝。（《云棲紀事》）

廣制（法號）廣制，字安廬，不清楚他的出身。年輕時夢見自己進入金盤庵，拱手站立在琉璃燈下，面對西方三聖像，寂靜無人。內心澄澈明凈，醒來後感到快樂。稍稍長大后，又夢見自己進入安隱庵，看見觀音大士顯現思憶眾生的形象。從此發出了出世的志向。二十歲時出家，拜謁云棲大師。聽到西方凈土沒有輪迴之苦，立刻高興地說：『我從今以後知道有歸宿的地方了。』於是精研凈土法門，創作懷凈土詩，以及各種詞賦，大多清麗婉轉，值得吟詠。現在收錄他的《懷凈土賦》。序中說：『清泰國，是西方極樂世界的珍貴地域。涉水則有瑤池玉岸，登陸則有寶街金道，都是法身大士游化的地方，諸位上善之人盤桓之處。那裡的都邑繁華，宮室美好，超越了仙都的虛幻，勝過了天宮的壯麗。所以在十方世界被交口稱讚，名字記載在各種經典中，難道不是因為那裡的國土殊勝，那裡的道路是捷徑嗎？有的名聲超越了其他佛國，有的本體不同於其他地方。』

【English Translation】 English version Da Xian (Dharma name). He was from Haining, Hangzhou. In his youth, he worked as a butcher. Once bitten by a pig, he had an awakening and went to the North Temple in the county to be tonsured and become a monk. Later, he came to Yunqi Temple, at the age of sixty. During the day, he worked with the others, and at night, he chanted the Buddha's name, diligently and tirelessly. In the ninth year of the Wanli reign, on his birthday, he prepared a vegetarian feast for the monks. He knelt before the Buddha statue and loudly vowed 'May I be reborn in the Western Pure Land' three times. The monks surrounded him, chanting the Buddha's name, and he passed away with his palms together. (Chronicles of Yunqi)

Ru Qing (Dharma name) Ru Qing, styled Fa Yuan, surname Ruan, was from Shangyu, Shaoxing. He first became a monk at Longjing Temple in West Lake, and later entered Yunqi Temple. He was determined to recite the Buddha's name and chant the Lotus Sutra, worshiping six times a day. In the eleventh year of the Wanli reign, he fell ill and was bedridden for several months. As he was dying, he heard the sound of chanting Buddha in the hall, suddenly woke up and sat up, clasped his hands in the middle of the night, gazed at the golden image of the Buddha, and passed away looking up. (Chronicles of Yunqi)

Guang Zhi (Dharma name) Guang Zhi, styled An Lu, his origins are unknown. In his youth, he dreamed of entering Jinpan Hermitage, standing with his hands clasped under a crystal lamp, facing the images of the Three Saints of the West, with no one else around. His heart was clear and pure, and he felt joy upon waking. A little later, he dreamed of entering Anyin Hermitage, seeing the Bodhisattva Guanyin appearing in the form of contemplating sentient beings. From then on, he developed the aspiration to renounce the world. At the age of twenty, he became a monk and visited Master Yunqi. Hearing that there was no suffering of reincarnation in the Western Pure Land, he immediately said with joy, 'From now on, I know that there is a place to return to.' Therefore, he studied the Pure Land Dharma diligently, composing poems and essays about longing for the Pure Land, most of which were beautiful and worthy of recitation. Now, his 'Ode to Longing for the Pure Land' is recorded. The preface says: 'The Pure Land of Ultimate Bliss is a precious realm of the West. Crossing the water, there are jade shores of Yaochi, and landing, there are treasure streets and golden roads, all places where the Dharmakaya Bodhisattvas travel and transform, and where all the most virtuous people linger. The splendor of its cities and the beauty of its palaces surpass the illusion of the immortal capitals and exceed the magnificence of the heavenly palaces. Therefore, it is praised by all directions and its name is recorded in various scriptures, is it not because its land is superior and its path is a shortcut? Some of its fame surpasses other Buddha lands, and some of its essence is different from other places.'

輪迴之鄉。卒踐無生之地。非夫厭世惡欲怖無常者。焉能嚮慕而愿樂之。非夫窮幽探賾。信法篤者。何能遐想而好求之。予所以神馳思運。念結情存。興寐之間。若已往生者也。洗脫塵根。托心茲境。不任專想之至。聊寫景以寄懷。賦曰。真原寥廓。不變隨緣。有流穢濁而成泥沙。有結清凈而為金寶。猗極樂之所莊嚴。實行愿之所扶持。蔭世王以發軫。托法藏以正基。或讚揚于秘典。或永歌于凈詩。證以聖心之如語。莫以凡情而致疑。邈彼奇域。幽元窈窕。拘墟者守見而不信。信淺者滯情而莫曉。斥鷃翱翔于蓬蒿。罔測搏風之矯矯。理微事而不彰。果微因而莫兆。慮亡羊而泣岐。守持名之一道。睹靈驗而西徂。忽吾生之將行。仍先聖之故轍。泊不死之壽庭。茍上善之可攀。亦何憚于疑城。釋生死之桎梏。暢無生之高情。被銖衣之拂拂。振金錫之鈴鈐。披寶葉之蒙蘢。蹈珍萼之崢嶸。陟璇空而欲上。顧碧落而迅征。躡穹隆之飛觀。臨地獄之元冥。摶空青以為蓋。指林翠而為屏。攬披風之綠條。捫含露之紫莖。雖未及於登堂。乃先得乎長生。既契心於幽旨。入重元而夷平。獲緩步於九逵。路靡滯而不通。恣心目之曠朗。任來往之從容。蹴勾衣之忍草。蹂滅跗之落紅。睹鸚鵡之裔裔。聽迦陵之嗈嗈。過靈沼而試浴。水隨意以

淪胸。滌八垢之污濁。洗五蓋之冥濛。追遠公之芳軌。步善導之元蹤。唯茲聖境。空王所都。行樹夾以引路。蓮華結而成居。紺宇嵯峨于中林。朱閣玲瓏于方隅。流霞光于翼欞。承曦影于綺疏。鳥晝啼而夜息。華夕合而晨敷。天樂同繁于風葉。契經合響于流渠。庭富藍田之玉。淵沈赤水之珠。舉衣裓以盛華。聽說法而凌虛。恍兮沒此而見彼。杳兮出有而入無。騁斯須之神變。同萬億之浮屠。體靜氣閑。心境都捐。肯綮未嘗。神遇無全。飲智海之洪濤。吸長鯨之百川。御風而行。衣角高褰。法鼓瑯瑯而振響。異香馥馥以飏煙。行道出林間之眾。散華來空外之仙。聆水鳥之法音。同石竇之迸泉。始兼空有之說。暢以聖諦之篇。深入即離之境。妙出有無之間。一空有以齊旨。亡真假而得元。既中道之不存。泯圓觀於三翻。談不二于毗邪。貴凈名之無言。合萬物以成己。歸同體之自然。后不詳其終(凈土雜詠並序)。

真緣

真緣。字慧廣。姓姚。常州無錫人。年三十出家。遍參老宿。歷十六年。得唸佛三昧。萬曆二十二年。駐錫明州阿育王寺。親睹舍利放光。中現釋迦文佛。遂誓焚身供養。普請眾僧。求施薪藁。人與一束。累為高座。因取香油涂身。趺坐積薪上。合掌誦佛號。火然及身。俄成灰燼。眾見五色光

。從緣頂門而出。光中現菩薩金身。長二尺許。晃然四照。久之方滅(獪園)。

傳記

傳記。寧波鄞縣人。性好獨居。日誦法華為業。數及九千七百餘部。世稱為法華和尚。萬曆十四年。司勛虞淳熙舉法華三昧懺。記禁足修長期者三。九歷寒暑。屢獲瑞應。后憩杭州西溪道上。肩水負薪。行諸佛事或曰。和尚乃猶作此有為功德。記厲聲曰。無為豈在有為外乎。四十一年七月。辭諸弟子。稱佛名三千聲。唱妙法蓮華經題者數四。面西合掌而逝。越日。頂門猶暖。異香滿室(法華持驗)。

德清

德清。字澄印。晚號憨山老人。金陵蔡氏子也。母夢觀音抱送童子而孕。及誕。白衣重胞。年十九出家。專心念佛。一夕夢中見阿彌陀佛現身立於空中。當日落處。面目光相。了了分明。自此聖相炳然。時時在目。尋至五臺習定。發明本有。刺血書華嚴經。每下一筆。唸佛一聲。久之動靜一如。萬曆十年。清居牢山。李太后命輸金造寺。賜額曰海印。時太后數遣中使修諸塔寺。權貴與中使有隙者。令道士擊登聞鼓。以侵佔事聞。事連清。坐私造寺院。戌雷州。清隨所至。冠巾說法。又發宏經之愿。疏論楞伽楞嚴諸經。四十二年。奉恩詔反僧服。還過廬山。結庵五乳峰下。效遠公六時刻漏。修凈業益精。

【現代漢語翻譯】現代漢語譯本：從頭頂的梵穴（Brahmarandhra）出去。光中顯現菩薩的金身，大約二尺多高，光芒四射。過了很久才消失（獪園）。

傳記

傳記，是寧波鄞縣人。天性喜歡獨居，每天以誦讀《法華經》為功課，次數達到九千七百多部，世人稱他為法華和尚。萬曆十四年，司勛虞淳熙舉行法華三昧懺法，傳記禁足修行，時間長達三年，經歷了九個寒暑，多次獲得吉祥的感應。後來在杭州西溪的路上休息，肩上扛著水，背上揹著柴，做著各種佛事。有人說：『和尚您還在做這些有為的功德嗎？』傳記嚴厲地說：『無為難道在有為之外嗎？』萬曆四十一年七月，他向眾弟子告別，唸誦佛號三千聲，唱誦《妙法蓮華經》的題目數次，面向西方合掌而逝。第二天，頭頂的梵穴仍然溫暖，整個房間充滿了奇異的香味（法華持驗）。

德清

德清，字澄印，晚年號憨山老人，是金陵蔡家的兒子。他的母親夢見觀音菩薩抱著一個童子送給她而懷孕。等到他出生時，身上裹著白色的胞衣。十九歲時出家，專心念佛。一天晚上，他在夢中看見阿彌陀佛顯現身形，站立在空中，就在太陽落山的地方，面容和光芒都清晰分明。從此以後，阿彌陀佛的聖像就鮮明地印在他的腦海中，時時可見。後來到五臺山習禪定，發明了本有的佛性。刺血書寫《華嚴經》，每寫一筆，就念一聲佛號。時間久了，動和靜都一樣了。萬曆十年，德清居住在牢山。李太后命令用金錢建造寺廟，賜予寺廟名為海印。當時太后多次派遣太監修建各種塔寺，有權勢的人與太監有矛盾，就讓道士擊登聞鼓，以侵佔土地的事情上報。事情牽連到德清，被判私自建造寺院的罪名，流放到雷州。德清無論到哪裡，都戴著帽子和穿著僧衣說法。又發下弘揚佛經的願望，疏解論述《楞伽經》、《楞嚴經》等經典。萬曆四十二年，奉皇帝的恩詔恢復了僧人的服裝。還經過廬山，在五乳峰下結庵居住，效仿慧遠大師用六時來計時，修習凈土法門更加精進。

【English Translation】 English version: He emerged from the crown of his head (Brahmarandhra). Within the light appeared the golden body of a Bodhisattva, about two feet tall, shining brilliantly in all directions. It disappeared after a long time (Kuai Yuan).

Biography

Biography: He was a native of Yin County, Ningbo. He was fond of living in solitude and made reciting the Lotus Sutra his daily practice, reaching over nine thousand seven hundred copies. He was known as the Lotus Sutra Monk. In the fourteenth year of the Wanli era, Yu Chunxi, the Director of the Ministry of Personnel, held a Lotus Sutra Samadhi repentance ceremony. The monk remained in seclusion for three periods, enduring nine years of cold and heat, and repeatedly received auspicious responses. Later, he rested on the road in Xixi, Hangzhou, carrying water and firewood on his shoulders, performing various Buddhist activities. Someone said, 'Venerable Monk, are you still performing these meritorious deeds of conditioned existence?' The monk sternly replied, 'Is unconditioned existence outside of conditioned existence?' In the seventh month of the forty-first year of the Wanli era, he bid farewell to his disciples, recited the Buddha's name three thousand times, and chanted the title of the Wonderful Dharma Lotus Flower Sutra several times. He passed away facing west with his palms together. The next day, the crown of his head was still warm, and the entire room was filled with a strange fragrance (Lotus Sutra Verifications).

Deqing

Deqing, styled Chengyin, later known as Old Man Hanshan, was the son of the Cai family of Jinling. His mother dreamed of Guanyin (Avalokiteśvara) Bodhisattva delivering a child to her, and she became pregnant. When he was born, he was wrapped in a white membrane. He left home at the age of nineteen, focusing on reciting the Buddha's name. One night, in a dream, he saw Amitabha Buddha appear in the sky, standing where the sun sets, his face and light clearly visible. From then on, the sacred image was vividly imprinted in his mind, always present. Later, he went to Mount Wutai to practice meditation, discovering his inherent nature. He pricked his tongue to write the Avatamsaka Sutra, reciting the Buddha's name with each stroke. Over time, movement and stillness became one. In the tenth year of the Wanli era, Deqing resided in Laoshan. Empress Dowager Li ordered the construction of a temple with gold, bestowing the name Haiyin. At that time, the Empress Dowager frequently sent eunuchs to repair various pagodas and temples. Those in power who had conflicts with the eunuchs had Daoists beat the Dengwen drum, reporting the matter of land encroachment. The matter implicated Deqing, who was convicted of privately building a temple and exiled to Leizhou. Wherever Deqing went, he wore a hat and monastic robes, preaching the Dharma. He also made a vow to propagate the scriptures, commenting on the Laṅkāvatāra Sūtra, Śūraṅgama Sūtra, and other scriptures. In the forty-second year of the Wanli era, he received an imperial edict to restore his monastic robes. He also passed through Mount Lu, built a hermitage at the foot of the Five Peaks, and emulated Master Huiyuan's use of the six periods of the day to measure time, cultivating the Pure Land practice with even greater diligence.

時有海陽禪人。求授戒法。因問修凈土之要。清曰。佛說修行出生死法。方便多門。唯有唸佛求生凈土。最為捷要。此之法門。乃佛無問自說。三根普被。四眾齊收。非是權為下根設也。經云。若凈佛土。當凈自心。今修行凈業。必以凈心為本。要凈自心。第一先要戒根清凈。以身三口四意三。此十惡業。乃三塗苦因。今持戒之要。先須三業清凈。則心自凈。於此清凈心中。厭娑婆苦。發願往生安養。立唸佛正行。然唸佛必要為生死心切。先斷外緣。單提一念。以一句阿彌陀佛為命根。唸唸不妄。心心不斷。二六時中。行住坐臥。拈匙舉箸。折旋俯仰。動靜閑忙。□一切時。不愚不昧。並無異緣。如此用心。久久純熟。乃至夢中亦不妄失。寤寐一如。則工夫綿密。打成一片。是為得力時也。若念至一心不亂。臨命終時。凈土境界現前。自然不被生死拘留。感阿彌陀佛。放光接引。此必定往生之效驗也。然一心持名。固是正行。又必資以觀想。更見穩密。佛為韋提希說十六妙觀。便得一生取辦。今當於十六觀中。隨取一觀。或單觀佛及菩薩妙相。或觀凈土境界。如彌陀經說蓮華寶地等。隨意觀想。若觀想分明。則二六時中。現前如在凈土。臨命終時。一念頓生。如此用心。精持戒行。永斷惡念煩惱。以此凈心。觀念相繼

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。凈土真因。無外此者。又有凈心居士者。問唸佛不能成片。請開示。清示之曰。修行第一要為生死心切。生死心不切。如何能唸佛成片。且眾生無量劫來。唸唸妄想。情根固蔽。即今生出世。何曾一念痛為生死。日用唸唸循情。未嘗反省。今欲以虛浮信心。就要斷多劫生死。所謂杯水救輿薪之火。有是理哉。若果為生死心切。唸唸若救頭然。只恐一失人身。百劫難復。要將此一聲佛咬定。定要敵過妄想。一切處唸唸現前。不被妄想遮障。如此下苦切工夫。久久純熟。自然相應。不求成片而自成片矣。此事全要自己著力。若但將唸佛做麵皮。如此驢年。無受用時。直須勇猛。更莫遲疑。居廬山數歲。之曹溪。天啟三年十月。示微疾。謂人曰。老僧世緣將盡矣。沐浴焚香。危坐而逝。有光燭天。年七十八(夢遊集)。

傳燈

傳燈。姓葉。衢州人。少從進賢映庵禪師剃髮。隨謁百松法師。聞講法華。恍有神會。次問楞嚴大定之旨。百松瞪目周視。燈即契入。百松以金云紫袈裟授之。一生修法華大悲光明彌陀楞嚴等懺無虛日。卜居幽溪高明寺。先有上人葉祺葬親寺后。夢神云。此聖道場地。將有肉身菩薩。大作佛事。可速遷。祺不信。俄舉家病困。懼而徙焉。翌日燈至。即其地立天臺祖庭。學侶輻湊。嘗于新

【現代漢語翻譯】現代漢語譯本：凈土的真正原因，沒有超出這些。又有位凈心居士，問唸佛不能達到一心不亂的境界，請（大師）開示。清（大師）開示說：『修行第一重要的就是為生死之心懇切。生死之心不懇切，如何能唸佛達到一心不亂的境界？況且眾生無量劫以來，唸唸都是妄想，情慾的根基深固難拔。即使今生出世為人，何曾有一念真正痛切地爲了生死？日常所思所念都順著情慾，從未反省。現在想要憑藉虛浮的信心，就要斷除多劫的生死輪迴，這就像用一杯水去救一車柴火燃燒的大火，哪有這樣的道理呢？如果真的為生死之心懇切，唸唸都像救頭燃一樣，只怕一旦失去人身，百劫都難以恢復。要把這一聲佛號咬定，一定要戰勝妄想。在任何時候都要念念現前，不被妄想遮蔽。如此下苦功夫，久久純熟，自然就能相應，不求一心不亂而自然達到一心不亂的境界了。』這件事全要自己著力。如果只是把唸佛當作表面功夫，這樣即使到驢年，也不會有任何受用。必須勇猛精進，更不要遲疑。居於廬山數年，之後前往曹溪。天啟三年十月，略微感到不適，對人說：『老僧的世緣將盡了。』沐浴焚香，端坐而逝。有光芒照亮天空，享年七十八歲（出自《夢遊集》）。傳燈傳燈（Chuan Deng），姓葉，衢州人。年少時跟隨進賢映庵禪師剃度出家，之後拜謁百松法師。聽聞講解《法華經》（Fahua Jing），彷彿有所領悟。接著問《楞嚴經》（Lengyan Jing）中大定的旨意，百松（Bai Song）瞪大眼睛環顧四周，傳燈（Chuan Deng）隨即契入。百松（Bai Song）將金云紫袈裟授予他。他一生修持《法華》（Fahua）、《大悲》（Dabei）、《光明》（Guangming）、《彌陀》（Mituo）、《楞嚴》（Lengyan）等懺法，沒有一天虛度。他選擇在幽溪高明寺居住。先前有位上人葉祺（Ye Qi）將親人葬在寺后，夢見神靈說：『這是聖道場地，將有肉身菩薩（Roushen Pusa）在此大作佛事，可以儘快遷走。』葉祺（Ye Qi）不相信。不久全家生病困苦，害怕而遷走。第二天傳燈（Chuan Deng）來到，就在那裡建立了天臺祖庭，學侶紛紛聚集。曾經在新

【English Translation】 English version: The true cause of Pure Land is nothing beyond these. Furthermore, there was a lay Buddhist named Jingxin (Pure Mind), who asked how to achieve single-mindedness in Buddha recitation. Qing (Master Qing) instructed: 'The most important thing in cultivation is to have an earnest mind for birth and death. If the mind for birth and death is not earnest, how can one achieve single-mindedness in Buddha recitation? Moreover, sentient beings have had countless kalpas of delusional thoughts, and the roots of their emotions are deeply entrenched. Even in this lifetime, how often has one truly and earnestly considered birth and death? Daily thoughts follow emotions and desires, without any self-reflection. Now, wanting to sever the cycle of birth and death from countless kalpas with a superficial faith is like using a cup of water to extinguish a cartload of burning firewood. Is there such a reason? If one is truly earnest about birth and death, every thought should be like saving a burning head, fearing that once the human body is lost, it will be difficult to regain in hundreds of kalpas. One must firmly grasp this Buddha's name, determined to overcome delusional thoughts. At all times, one must be mindful and present, not obscured by delusional thoughts. By putting in such diligent effort, one will naturally become proficient over time and achieve resonance. Without seeking single-mindedness, one will naturally attain it.' This matter entirely depends on one's own effort. If one only treats Buddha recitation as a superficial practice, even until the year of the donkey, there will be no benefit. One must be courageous and diligent, without further hesitation. He resided in Mount Lu for several years, then went to Caoqi. In the tenth month of the third year of Tianqi, he showed slight illness and said to people: 'The old monk's worldly connections are coming to an end.' He bathed, burned incense, and sat upright in meditation and passed away. There was light shining in the sky. He was seventy-eight years old (from 'Meng You Ji'). Chuan Deng Chuan Deng (Passing the Lamp), whose surname was Ye, was a native of Quzhou. In his youth, he was tonsured by Chan Master Ying'an of Jinxian, and later visited Dharma Master Baisong (Hundred Pines). Upon hearing the lecture on the 'Lotus Sutra' (Fahua Jing), he seemed to have a divine understanding. He then asked about the essence of great samadhi in the 'Surangama Sutra' (Lengyan Jing). Baisong (Hundred Pines) stared and looked around, and Chuan Deng (Passing the Lamp) immediately entered into realization. Baisong (Hundred Pines) bestowed upon him the golden cloud purple kasaya. Throughout his life, he practiced repentance rituals such as 'Lotus Sutra' (Fahua), 'Great Compassion' (Dabei), 'Light' (Guangming), 'Amitabha' (Mituo), and 'Surangama' (Lengyan) without a single day wasted. He chose to reside in Gaoming Temple in Youxi. Previously, an Upasaka named Ye Qi had buried his relatives behind the temple and dreamed of a deity saying: 'This is a sacred ground, and a Living Bodhisattva (Roushen Pusa) will perform great Buddhist deeds here. You should move away quickly.' Ye Qi did not believe it. Soon, his whole family fell ill and suffered, and he moved away out of fear. The next day, Chuan Deng (Passing the Lamp) arrived and established the Tiantai ancestral temple there, and students gathered from all directions. Once, at the new

昌大佛前登座豎義。眾聞石室中天樂鏗鏘。講畢乃寂。嘗著生無生論。融會三觀闡揚凈土法門。又有法語一篇。最為切要。曰。楊次公云。愛不重。不生娑婆。念不一。不生凈土。娑婆有一愛之不輕。則臨終為此愛所牽。矧多愛乎。極樂有一念之不一。則臨終為此念所轉。矧多念乎。夫愛有輕焉重焉。厚焉薄焉。正報焉。依報焉。歷舉其目。則父母妻子昆弟朋友功名富貴文章詩賦道術技藝衣服飲食屋宇田園林泉華卉珍寶玩物。不可枚盡。有一物之不忘。愛也。有一念之不遺。愛也。有一愛存於懷。則念不一。有一念不歸於一。則不得生。或問輕愛有道乎。曰輕愛莫要於一念。一念有道乎。曰一念莫要于輕愛。蓋念不一。由散心異緣使然。散心異緣。由逐境紛馳使然。婆婆有一境。則眾生有一心。眾生有一心。則娑婆有一境。眾緣內搖。趣外奔逸。心境交馳。紛若塵沙。故欲輕其愛者。莫若杜其境。眾境皆空。萬緣都寂。萬緣都寂。一念自成。一念既成。則愛緣俱盡矣。曰杜境有道乎。曰杜境者。非屏除萬有也。亦非閉目不睹也。即境以了其虛。會本以空其末也。萬法本自不有。有之者情。故情在物在。情空物空。萬法空而本性現。本性現而情念息。自然而然。非加勉強。楞嚴所謂見與見緣。並所想相。如虛空華。本無

【現代漢語翻譯】現代漢語譯本昌大法師在佛前登座闡述佛法真義。眾人聽到石室中傳來鏗鏘有力的天樂之聲。講法完畢后，一切歸於寂靜。他曾著有《生無生論》，融合天臺宗的空、假、中三觀，弘揚凈土法門。還有一篇法語，最為重要，內容如下：楊次公說：『愛戀之心不深重，就不會投生到娑婆世界（Saha world，指充滿痛苦的現實世界）。唸佛之心不專一，就不能往生到極樂凈土（Sukhavati, the Pure Land of Amitabha Buddha）。』如果對娑婆世界有一絲一毫的愛戀放不下，那麼臨終時就會被這份愛戀所牽絆，更何況是諸多愛戀呢？如果對極樂世界有一絲一毫的念頭不專一，那麼臨終時就會被這個雜念所轉移，更何況是諸多雜念呢？愛有輕重、厚薄之分，有正報（業力所感的身心果報）和依報（業力所感的環境果報）之別。歷數其名目，包括父母、妻子、兄弟、朋友、功名、富貴、文章、詩賦、道術、技藝、衣服、飲食、房屋、田園、林泉、花卉、珍寶、玩物，數不勝數。對其中任何一樣東西不能忘懷，就是愛。對其中任何一個念頭不能放下，就是愛。心中存有一份愛戀，念頭就不能專一。有一個念頭不能歸於一心，就不能往生凈土。有人問：『減輕愛戀有方法嗎？』回答說：『減輕愛戀最重要的是專一念頭。』『專一念頭有方法嗎？』回答說：『專一念頭最重要的是減輕愛戀。』因爲念頭不能專一，是由於散亂的心和不同的外緣所導致。散亂的心和不同的外緣，是由於追逐外境而紛亂奔馳所導致。娑婆世界有一個境界，眾生就有一個心。眾生有一個心，娑婆世界就有一個境界。各種因緣在內心搖動，驅使人向外奔逸，心境相互交織，紛亂如塵沙。所以想要減輕愛戀，不如杜絕外境。各種境界都空了，各種因緣都寂靜了。各種因緣都寂靜了，專一的念頭自然形成。專一的念頭一旦形成，那麼愛戀和因緣就都斷絕了。（有人）問：『杜絕外境有方法嗎？』回答說：『杜絕外境，不是屏除萬物，也不是閉上眼睛不看。而是面對外境而明瞭它的虛幻不實，會歸根本而空掉枝末。萬法本來就是不存在的，因為情執而顯現存在。所以情執存在，事物就存在；情執空了，事物就空了。萬法皆空，本性就顯現。本性顯現，情念就止息。一切自然而然，無需勉強。《楞嚴經》所說的『見與見緣，並所想相，如虛空華，本無所有』，就是這個道理。

【English Translation】 English version Master Chang Da ascended the seat before the Buddha and expounded the true meaning of the Dharma. The assembly heard the resounding heavenly music emanating from the stone chamber. After the lecture, everything returned to silence. He once wrote the 'Treatise on No-Birth,' integrating the Threefold Truth (emptiness, provisional existence, and the Middle Way) of the Tiantai school and propagating the Pure Land Dharma. There is also a Dharma discourse, which is most important, as follows: Yang Cigong said: 'If love is not profound, one will not be born in the Saha world (Saha world, referring to the world of suffering). If mindfulness is not single-pointed, one will not be born in the Pure Land (Sukhavati, the Pure Land of Amitabha Buddha).' If one cannot let go of even a trace of love for the Saha world, then at the time of death, one will be bound by this love, let alone many loves? If one's thought is not single-pointed even for a moment towards the Pure Land, then at the time of death, one will be diverted by this distraction, let alone many distractions? Love has degrees of lightness and heaviness, thickness and thinness, and there are distinctions between direct retribution (the karmic result of body and mind) and circumstantial retribution (the karmic result of the environment). Enumerating its categories, they include parents, wife, brothers, friends, fame, wealth, writings, poems, Daoist arts, skills, clothing, food, houses, fields, forests, springs, flowers, treasures, and playthings, which are countless. To be unable to forget any one of these things is love. To be unable to let go of any one of these thoughts is love. If one cherishes a love in one's heart, one's mind cannot be single-pointed. If one thought cannot return to oneness, one cannot be born in the Pure Land. Someone asked: 'Is there a way to lighten love?' The answer is: 'The most important thing in lightening love is to focus on one thought.' 'Is there a way to focus on one thought?' The answer is: 'The most important thing in focusing on one thought is to lighten love.' Because the mind cannot be single-pointed, it is caused by a scattered mind and different external conditions. A scattered mind and different external conditions are caused by chasing after external objects and running around in confusion. If there is one object in the Saha world, sentient beings will have one mind. If sentient beings have one mind, the Saha world will have one object. Various conditions shake within, driving people to run outward, and the mind and object intertwine, as chaotic as dust and sand. Therefore, if you want to lighten love, it is better to block external objects. When all objects are empty, all conditions are still. When all conditions are still, a single thought naturally forms. Once a single thought is formed, then love and conditions are all cut off. (Someone) asked: 'Is there a way to block external objects?' The answer is: 'Blocking external objects is not about eliminating all things, nor is it about closing your eyes and not seeing. It is about understanding the illusion of external objects while facing them, and returning to the root to empty the branches. All dharmas are originally non-existent, but they appear to exist because of emotional attachment. Therefore, if emotional attachment exists, things exist; if emotional attachment is empty, things are empty. When all dharmas are empty, the original nature appears. When the original nature appears, emotional thoughts cease. Everything is natural and spontaneous, without forced effort. The Surangama Sutra says, 'Seeing and the object of seeing, along with the imagined appearances, are like flowers in the sky, originally non-existent.' This is the principle.

所有。此見及緣。原是菩提妙凈明體。云何于中有是非是。是以欲杜其境。莫若體物虛。體物虛則情自絕。情絕則愛不生。而唯心現。念一成。故圓覺云。知幻即離。不作方便。離幻即覺。亦無漸次。一去一留。不容轉側。功效之速。有若桴鼓。學道之士。於此宜盡心焉。曰輕愛既聞命矣。一念如何。曰一念之道有三。曰信。曰行。曰愿。求生極樂以敦信為始。必須遍讀大乘。廣學祖教。凡是發明凈土之書。皆須一一參求。悟極樂原是我唯心之凈土。不是他土。了彌陀原是我本性之自佛。非是他佛。二修行者。行門有二。一正。一助。正行復二。一稱名。二觀想。稱名如小本彌陀經。七日持名。一心不亂。有事一心。理一心。若口稱佛名。繫心在緣。聲聲相續。心心不亂。設心緣外境。攝之令還。此鬚髮決定心。斷後際念。撥棄世事。放下緣心。使念心漸漸增長。從漸至久。自少至多。一日二日乃至七日。畢竟要成一心不亂而後已。事一心也。茍得此已。則極樂之凈因成就。垂終之正念必然。親見彌陀。垂手接引。得生凈土必矣。理一心亦無他。但於事一心。唸唸了達。能念之心。所念之佛。三際平等。十方互融。非空非有。非自非他。無去無來。不生不滅。現前一念之心。便是未來凈土之際。念而不念。無念而念。

【現代漢語翻譯】現代漢語譯本：總而言之，這種見解和因緣，原本就是菩提（bodhi，覺悟）妙凈明體。為何其中會有是非對錯呢？因此，想要杜絕外境的干擾，不如體悟萬物皆虛幻。體悟萬物虛幻，情感自然斷絕；情感斷絕，愛戀便不會產生，而唯有自心顯現。一個念頭一旦形成，所以《圓覺經》說：『知道幻象即是解脫，無需任何方便；脫離幻象即是覺悟，也沒有漸進的過程。』一去除一保留，都不容許猶豫。其功效之迅速，如同敲鼓一般。修道之人，應該在此處盡心竭力。你說，『輕視愛慾的道理我已經明白了，那麼一念之間該如何做呢？』我說，『一念之間的方法有三種：信、行、愿。求生極樂世界，以堅信為開始。必須廣泛閱讀大乘經典，廣泛學習祖師的教誨。凡是闡明凈土法門的書籍，都必須一一參究，領悟極樂世界原本就是我唯心所現的凈土，不是其他的國土；了悟阿彌陀佛原本就是我本性中的自性佛，不是其他的佛。』第二，修行方面，行門有兩種：正行和助行。正行又分為兩種：稱名和觀想。稱名就像《小本彌陀經》所說，七日持名，一心不亂，有事一心和理一心。如果口中稱念佛名，心繫于佛號，聲聲相續，心心不亂。如果心緣于外境，就攝回來，使其回到佛號上。這需要發堅定的決心，斷絕後來的念頭，拋棄世俗之事，放下攀緣之心，使唸佛之心漸漸增長，從少到多，一日二日乃至七日，一定要達到一心不亂的境界才停止，這就是事一心。如果能夠達到事一心，那麼往生極樂世界的清凈之因就成就了，臨終的正念必然會現前，親眼見到阿彌陀佛垂手接引，往生凈土必定無疑。理一心也沒有其他的，只是在事一心的基礎上，唸唸了達，能唸的心和所念的佛，三際平等，十方互融，非空非有，非自非他，無去無來，不生不滅。現前一念之心，就是未來凈土的境界。念而不念，無念而念。

【English Translation】 English version: In summary, this view and its causes are originally the wondrously pure and bright essence of Bodhi (bodhi, enlightenment). Why should there be right and wrong within it? Therefore, if you wish to block out external influences, it is best to realize the emptiness of all things. When you realize the emptiness of all things, emotions will naturally cease; when emotions cease, love will not arise, and only the mind will manifest. Once a single thought is formed, as the Surangama Sutra says, 'Knowing illusion is liberation; there is no need for expedients. Liberation from illusion is enlightenment; there is also no gradual process.' Removing one thing and retaining another allows no hesitation. The speed of its effect is like striking a drum. Students of the Way should devote themselves to this. You say, 'I have heard the teaching on belittling love; how should I act in a single thought?' I say, 'There are three aspects to the way of a single thought: faith, practice, and vow. Seeking rebirth in Sukhavati (極樂世界, the Pure Land of Ultimate Bliss) begins with strengthening faith. You must widely read the Mahayana sutras and extensively study the teachings of the patriarchs. All books that explain the Pure Land Dharma must be consulted one by one, realizing that Sukhavati is originally the Pure Land manifested by my own mind, not another land; understanding that Amitabha (阿彌陀佛) is originally the Buddha of my own inherent nature, not another Buddha.' Secondly, in terms of practice, there are two types of practice: primary and auxiliary. Primary practice is further divided into two: recitation and visualization. Recitation is like the shorter Sukhavativyuha Sutra, reciting the name for seven days, with single-minded concentration, achieving single-mindedness in principle and in phenomena. If you recite the Buddha's name with your mouth, focusing your mind on the Buddha's name, with each sound following the previous one, and your mind not being disturbed. If your mind wanders to external objects, bring it back, returning it to the Buddha's name. This requires making a firm resolution, cutting off subsequent thoughts, abandoning worldly affairs, and letting go of clinging thoughts, so that the mind of mindfulness gradually increases, from little to much, from one day to two days, up to seven days, ultimately achieving single-minded concentration before stopping. This is single-mindedness in phenomena. If you can achieve single-mindedness in phenomena, then the pure cause for rebirth in Sukhavati will be accomplished, and the right mindfulness at the time of death will inevitably appear. You will personally see Amitabha extending his hand to welcome you, and rebirth in the Pure Land will be certain. Single-mindedness in principle is nothing other than, based on single-mindedness in phenomena, understanding in every thought that the mind that is reciting and the Buddha who is being recited are equal in the three times, mutually interpenetrating in the ten directions, neither empty nor existent, neither self nor other, without going or coming, without birth or death. The present moment of mind is the realm of the future Pure Land. Reciting without reciting, non-reciting while reciting.

無生而生。生而無生。于無可念中。熾然而念。于無可生中。熾然求生。是為事一心中明理一心也。二觀想者。具如觀無量壽佛經。境有十六。觀佛最要。當觀阿彌陀佛丈六之身。作紫磨黃金色像。立華池上。作垂手接引狀。身有三十二種大人相。相有八十種隨形好。此二種正行。須相須而進。凡行住睡臥時。則一心稱名。凡趺坐。則心心作觀。行倦則趺坐以觀佛。坐出則經行以稱名。茍於四威儀中。修之不間。往生凈土必矣。二助行亦有二。一世間之行。如孝順父母。行世仁慈。慈心不殺。具諸戒律。一切利益之事。若能迴向西方。無非助道之行。二出世之行。如六度萬行種種功德。讀誦大乘。修諸懺法。亦須以迥向心而助修之。無非凈土行也。更有一種微妙助行。當歷緣境處處用心。如見眷屬。當作西方法眷想。以凈土法門而開導之。令輕愛以一其念。永作將來無生眷屬。若生恩愛時。當念凈土眷屬。無有情愛。何當得生凈土。遠離此愛。若生嗔恚時。當念凈土眷屬。無有觸惱。何當得生凈土。得離此嗔。若受苦時。當念凈土。無有眾苦。但受諸樂。若受樂時。當念凈土之樂。無央無待。凡歷緣境。皆以此意而推廣之。則一切時處。無非凈土之助行也。第三愿者。凈土舟航。要以信為柁。行為篙櫓檣纜。愿為風帆

。無柁則無所指南。無篙櫓檣䌫則不能執行。無風帆則不能破浪疾到。故次行以明愿也。第愿有通別。有廣狹。有遍局。通如古德所立迥向發願文。別則各隨己意。廣謂四宏。上求下化。狹謂量力決志往生。局如課誦有時。隨眾同發。遍則時時發願。處處標心。但須體合四宏。不得師心妄立。如此三法。可以期生凈土速覲彌陀。一切凈土法門。舉不外於是矣。燈每歲修四三昧。身先率眾。精進勇猛。注楞嚴維摩等經。凡染翰。必被戒衲。前後應講席七十餘期。年七十五。預知時至。手書妙法蓮華經五字。復高唱經題者再。泊然而寂(法華持驗凈土法語)。

古松

古松。山西平陽人。幼出家於五臺山羅睺寺。得唸佛三昧。山多虎。松為說戒。命以名。虎遂不復傷人。呼輒至。萬曆十三年。至京口。建凈業禪林。時潛深谷。坐樹下入定。居三十九年。一日合掌舉手。別眾而逝。入龕。未建塔也。崇禎四年四月八日。龕中忽現五色光。啟龕。見松趺坐端凝。貌如生　大清順治十五年十月二日。再現寶光。異香滿室。三日方止(鎮江府志)。

仲光

仲光。字法雨。號佛石山儂。錢塘戴氏子也。母夢僧以伽黎覆體而光生。自幼惡聞腥膻。年十四。投靜明師剃染。十八。受戒于云棲。歷游講肆。習天

【現代漢語翻譯】現代漢語譯本：沒有船舵就無法辨別方向，沒有船篙、船櫓、桅桿和繩索就無法執行，沒有風帆就無法破浪快速到達。因此，接下來說明發願的重要性。發願有共通和個別之分，有廣博和狹隘之分，有普遍和侷限之分。共通的，如古代大德所立的迴向發願文；個別的，則各自隨自己的意願。廣博的，指四弘誓願——上求佛道，下化眾生；狹隘的，指量力而行，決心往生。侷限的，如課誦時，隨大眾一同發願。普遍的，則是時時發願，處處立定心意。但必須與四弘誓願相合，不得自作主張，隨意設立。像這樣修持這三種方法，就可以期望往生凈土，迅速見到阿彌陀佛（Amitabha）。一切凈土法門，都離不開這些內容了。燈法師每年修持四種三昧（samadhi），親自帶領大眾，精進勇猛。註釋《楞嚴經》（Surangama Sutra）、《維摩經》（Vimalakirti Sutra）等經典。凡是動筆，必定身披戒衣。前後應邀講經七十餘次。七十五歲時，預知往生時日，親手書寫《妙法蓮華經》（Lotus Sutra）五字，又高聲唱誦經題兩次，安然而逝（出自《法華持驗凈土法語》）。古松：古松，山西平陽人。幼年於五臺山羅睺寺出家，得唸佛三昧。山中多虎，古松為虎說戒，並給它們命名，老虎便不再傷人，呼喚它們時，它們就會到來。萬曆十三年，來到京口，建立凈業禪林。當時他隱居在深谷中，坐在樹下入定。居住了三十九年。一天，他合掌舉手，與眾人告別而逝。被放入龕中，尚未建塔。崇禎四年四月八日，龕中忽然出現五色光芒。打開龕，看見古松跏趺而坐，端正安詳，容貌如生。大清順治十五年十月二日，再次出現寶光，奇異的香味充滿房間，三天後才停止（出自《鎮江府志》）。仲光：仲光，字法雨，號佛石山儂，是錢塘戴氏的兒子。他的母親夢見一位僧人以袈裟覆蓋其身，並有光芒產生。仲光自幼厭惡聞到腥膻之味。十四歲時，投靠靜明師剃度出家。十八歲時，在云棲受戒。遊歷各處講堂，學習天臺教義。

【English Translation】 English version: Without a rudder, there is no way to discern direction; without punting poles, oars, masts, and ropes, there is no way to operate; without sails, there is no way to break through the waves and arrive quickly. Therefore, the following explains the importance of making vows. Vows have common and individual aspects, broad and narrow aspects, universal and limited aspects. Common vows are like the dedication and aspiration texts established by ancient virtuous individuals; individual vows are made according to one's own intentions. Broad vows refer to the Four Great Vows—seeking enlightenment above and transforming sentient beings below; narrow vows refer to acting according to one's ability and resolving to be reborn in the Pure Land. Limited vows are like those made during daily recitations, following the assembly. Universal vows are made at all times and in all places. However, they must be in accordance with the Four Great Vows and must not be arbitrarily established based on one's own ideas. By cultivating these three methods in this way, one can expect to be reborn in the Pure Land and quickly see Amitabha (Buddha of Infinite Light). All Pure Land practices are inseparable from these contents. Dharma Master Deng cultivated the four samadhis (concentration) every year, personally leading the assembly with diligence and vigor. He annotated the Surangama Sutra (Sutra of the Heroic Gate) and the Vimalakirti Sutra (Sutra of Vimalakirti's Teachings). Whenever he wrote, he always wore his monastic robes. He was invited to give lectures more than seventy times. At the age of seventy-five, he knew the time of his passing in advance, personally wrote the five characters of the Lotus Sutra (Sutra of the Lotus Flower of the Wonderful Law), and chanted the title of the sutra twice before passing away peacefully (from 'Dharma Flower Experiences and Pure Land Dharma Words'). Gu Song: Gu Song was a native of Pingyang, Shanxi Province. He became a monk at Luohou Temple on Mount Wutai in his youth and attained the Samadhi (state of meditative consciousness) of Buddha Recitation. Because there were many tigers in the mountains, Gu Song gave precepts to the tigers and named them. The tigers then no longer harmed people, and they would come when called. In the thirteenth year of the Wanli era, he came to Jingkou and established the Pure Karma Chan Forest. At that time, he lived in seclusion in a deep valley, sitting under a tree in meditation. He lived there for thirty-nine years. One day, he joined his palms and raised his hands, bidding farewell to the assembly before passing away. He was placed in a niche, but a pagoda had not yet been built. On the eighth day of the fourth month of the fourth year of the Chongzhen era, five-colored lights suddenly appeared in the niche. When the niche was opened, Gu Song was seen sitting in the lotus position, upright and serene, with a lifelike appearance. On the second day of the tenth month of the fifteenth year of the Shunzhi era of the Great Qing Dynasty, precious light appeared again, and a strange fragrance filled the room, lasting for three days (from 'Gazetteer of Zhenjiang Prefecture'). Zhong Guang: Zhong Guang, styled Fayu and named Foshishannong, was the son of the Dai family of Qiantang. His mother dreamed of a monk covering her body with a kasaya (monk's robe), and light was produced. From a young age, Zhong Guang disliked the smell of fish and meat. At the age of fourteen, he sought refuge with Master Jingming and was tonsured. At the age of eighteen, he received the precepts at Yunqi. He traveled to various lecture halls, studying the Tiantai teachings.

臺教觀。深入一乘。萬曆二十二年。謁紫柏禪師于金陵。親承授記。還武林。至十八澗中。愛其林壑幽異。誅茅壘石。構一小舍。一日掘地得殘碑。知為古理安寺。因重建焉。衲子競集。遂成叢林。光隨機引導。于禪堂外別開唸佛堂。會憨山清公至。相與商立規制。分十二時。人均六班。班各六時。經行唱佛。禮拜迥向。余各靜坐。隨聞默唸。或習觀門。動靜兩得。崇禎九年七月十五日。忽示微疾。謂弟子曰。今日晴朗。吾欲遠去。弟子曰。師病欲何往。光曰。汝謂我病邪。扶杖出寢室趺坐。集眾囑付後事。適有蔡居士至。光撫掌笑曰。居士證明。余不及待也。因書偈曰。一句彌陀五十年。分明掘地討青天。而今好個真訊息。夜半鐘聲到客船。書畢。顧視左右。投筆而逝(凈土全書理安寺紀)。

金童廟僧

金童廟僧者。遺其名。廟在常熟北門。僧日持一版擊于街巷。高聲唱無常迅速。一心念佛。眾不甚異之。崇禎十三年三月。遍辭諸鄰舍曰。好唸佛。老僧去矣。人莫解其故。次日拈香佛前。合掌稱佛名。端坐而逝(凈土約說后跋)。

海寶

海寶。不詳其所出。居常州天寧寺。貌甚樸。人與語不答片言。唯嘻笑而已。破衲滿蟣虱。暇則席地對佛。拈虱上下。不離其身。常募錢買蔬腐供寺僧

【現代漢語翻譯】現代漢語譯本：臺教觀（地名）。深入研究一乘（佛教教義，指最高的佛法）。萬曆二十二年，在金陵拜見紫柏禪師（明代著名禪師），親自接受了他的授記（預言未來成佛）。返回武林（杭州的別稱）。到達十八澗（地名）中，喜愛那裡的林木山谷幽靜奇異，便砍伐茅草，堆壘石頭，建造了一間小舍。一天，挖掘地面時得到殘缺的石碑，得知這裡是古理安寺（寺廟名）的遺址，於是重建了它。僧人弟子們爭相聚集，於是成爲了叢林（指大型寺院）。光（指臺教觀）隨機引導他們，在禪堂外另外開設唸佛堂。適逢憨山清公（明代高僧）到來，（光）與他共同商議制定規章制度，將一天分為十二個時段，人們平均分為六個班次，每個班次各六個時段，通過經行（繞佛行走）唱佛、禮拜迴向（將功德迴向給眾生），其餘時間各自**（原文缺失），隨聽隨默唸佛號，或者修習觀門（觀想念佛的方法），動靜兩種方式都能兼顧。崇禎九年七月十五日，忽然示現輕微的疾病，對弟子們說：『今天晴朗，我想要遠去。』弟子們說：『師父您生病了，想要去哪裡？』光說：『你們說我生病了嗎？』扶著枴杖走出寢室，跏趺而坐（佛教修行姿勢）。召集眾人囑咐後事。恰好有蔡居士（在家修行的佛教徒）到來，光拍手笑著說：『居士為我證明，我等不及了。』於是寫下偈語說：『一句彌陀（阿彌陀佛）五十年，分明掘地討青天。而今好個真訊息，夜半鐘聲到客船。』寫完，環顧左右，扔掉筆而去世（出自《凈土全書·理安寺紀》）。

金童廟僧（金童廟的僧人）

金童廟僧，遺忘了他的名字。廟在常熟北門。僧人每天拿著一塊木板，在街巷中敲擊，高聲唱誦『無常迅速』（人生短暫，變化迅速），一心念佛。人們不覺得他有什麼特別。崇禎十三年三月，他向所有的鄰居告別說：『好好唸佛，老僧要走了。』人們不理解他是什麼意思。第二天，他在佛前點香，合掌稱念佛名，端坐而去世（出自《凈土約說后跋》）。

海寶

海寶，不清楚他來自哪裡。住在常州天寧寺。相貌非常樸素。人們和他說話，他不回答一句話，只是嘻嘻地笑。穿著破舊的衲衣，上面滿是虱子。空閑的時候，就坐在地上，面對著佛像，用手拈著虱子，上下撥弄，虱子不離他的身體。他經常募捐錢財，購買蔬菜豆腐供養寺廟的僧人。

【English Translation】 English version: Tai Jiao Guan (place name). Deeply studied the Ekayana (Buddhist doctrine, referring to the supreme Buddha Dharma). In the twenty-second year of the Wanli era, he visited Zen Master Zibo (a famous Zen master of the Ming Dynasty) in Jinling and personally received his prophecy (prediction of future Buddhahood). He returned to Wulin (another name for Hangzhou). Arriving in the Eighteen Streams (place name), he loved the secluded and unique forests and valleys there, so he cut down thatch and piled up stones to build a small hut. One day, while digging the ground, he found a broken stone tablet and learned that it was the site of the ancient Li'an Temple (temple name), so he rebuilt it. Monks and disciples gathered in droves, and it became a monastery (referring to a large temple). Guang (referring to Tai Jiao Guan) guided them randomly, and opened a separate Amitabha recitation hall outside the Zen hall. Coincidentally, the Venerable Hanshan Qing (a prominent monk of the Ming Dynasty) arrived, and (Guang) discussed with him to establish rules and regulations, dividing the day into twelve periods, with people divided into six shifts on average, each shift lasting six periods, walking around the Buddha while chanting, prostrating and dedicating merit (dedicating merit to all sentient beings), and the rest of the time each ** (original text missing), listening and silently reciting the Buddha's name, or practicing the contemplation method (the method of contemplating and reciting the Buddha's name), so that both movement and stillness can be taken care of. On the fifteenth day of the seventh month of the ninth year of Chongzhen, he suddenly showed a slight illness and said to his disciples: 'Today is sunny, and I want to go far away.' The disciples said: 'Master, you are sick, where do you want to go?' Guang said: 'Do you say I am sick?' He supported himself with a cane and walked out of the bedroom, sitting in the lotus position (Buddhist meditation posture). He gathered everyone to entrust the affairs after his death. Coincidentally, a lay Buddhist (Buddhist practitioner at home) named Cai arrived, and Guang clapped his hands and laughed: 'Layman, bear witness for me, I can't wait.' So he wrote a verse saying: 'One sentence of Amitabha (Amitabha Buddha) for fifty years, clearly digging the ground to find the blue sky. Now there is good news, the midnight bell rings to the passenger ship.' After writing, he looked around, threw away the pen and passed away (from 'The Complete Works of Pure Land · Records of Li'an Temple').

The Monk of Jintong Temple (the monk of Jintong Temple)

The monk of Jintong Temple, whose name has been forgotten. The temple is located at the north gate of Changshu. The monk carried a wooden board every day, knocking it in the streets and alleys, chanting loudly 'Impermanence is swift' (life is short and changes quickly), and reciting the Buddha's name wholeheartedly. People didn't think there was anything special about him. In March of the thirteenth year of Chongzhen, he bid farewell to all the neighbors, saying: 'Recite the Buddha's name well, the old monk is leaving.' People didn't understand what he meant. The next day, he lit incense in front of the Buddha, put his palms together and chanted the Buddha's name, and passed away while sitting upright (from 'Postscript to A Concise Account of Pure Land').

Hai Bao

Hai Bao, it is not clear where he came from. He lived in Tianning Temple in Changzhou. His appearance was very simple. When people spoke to him, he didn't answer a word, just giggled. He wore tattered robes, full of lice. In his spare time, he would sit on the ground, facing the Buddha statue, picking up the lice with his hands, fiddling with them up and down, and the lice never left his body. He often raised money to buy vegetables and tofu to supply the monks in the temple.

。又積施金。懇眾誦經禮懺。己則唸佛迥向。歷年如是。崇禎間。翰林鄭胙長。約寶朝南海。已而卻之。發棹后。常見寶在陸前行。追之不及。迨登山入殿。寶又在焉。遣使要師同回。復不得。鄭抵郡。即詣寺候寶。弟子云。師沉臥一月餘。昨方起耳。鄭述其神異。郡人由此欽信。一日趺坐。唸佛而化(凈土晨鐘)。

大云

大云。字萬安。姓郭。仁和人。出家永慶寺。受具于云棲。居北郊。篤志凈業。相依者眾。募建吉祥寺。寮宇燦然。遂成叢席。共住規約。一秉云棲之制。未幾示微疾。即絕飲食。專稱佛號。閱一月。或有往省之者。云曰。彌陀不念。念我何為。臨終。語弟子智經曰。為我灑掃。佛來迎矣。趺坐唸佛而逝。年五十九(靈峰宗論)。

無名僧

無名僧者。居湖廣黃州。專持阿彌陀佛。晝夜不輟。隨所見皆稱阿彌陀佛。崇禎十六年。總兵黃鼎守州城。僧大聲唱佛。沖其導。執之。適張獻忠攻黃州。僧坐城上。夜間高聲唱佛。軍士不得睡。恨之。縛投城下。俄而覆在城上唱佛。如是四次。每東城下。西堂上。南城下。北城上。總兵聞之。始敬禮焉。黃州大饑。人相食。僧出城外。饑民持刀乞僧捨身。僧解衣示眾云。俟我念佛千聲。即食我。稱至三百聲。眾急欲加刃。忽有神兵從

【現代漢語翻譯】現代漢語譯本：又積累錢財施捨，懇請眾人誦經禮懺，自己則唸佛迴向，多年如此。崇禎年間，翰林鄭胙長，約寶朝南海（指普陀山），後來又取消了。發船后，常見寶在陸地上前行，追趕不上。等到登山進入殿堂，寶又在那裡。派人邀請師父一同回去，又沒能成功。鄭到達郡里，就去寺廟拜訪寶。弟子說，『師父沉睡了一個多月，昨天才剛起來。』鄭講述了他的神異之處，郡里的人因此欽佩信服。一天，寶跏趺而坐，唸佛而逝。（出自《凈土晨鐘》）大云，字萬安，姓郭，仁和人。在永慶寺出家，在云棲受具足戒。居住在北郊，專心致志于凈土法門，跟隨他的人很多。募捐建造吉祥寺，房舍殿宇煥然一新，於是成為叢林道場。共同居住的規約，完全依照云棲的制度。不久，大云示現輕微的疾病，就斷絕飲食，專心稱念佛號。過了一個月，有人前去探望他，大云說：『彌陀（阿彌陀佛）不念，念我做什麼？』臨終時，告訴弟子智經說：『為我灑掃，佛來迎接了。』跏趺而坐，唸佛而逝，享年五十九歲。（出自《靈峰宗論》）無名僧，居住在湖廣黃州，專心持念阿彌陀佛，晝夜不停。無論見到什麼都稱念阿彌陀佛。崇禎十六年，總兵黃鼎守衛州城，僧人大聲唱佛，衝撞了他的儀仗隊，把他抓了起來。恰逢張獻忠攻打黃州，僧人坐在城墻上，夜間高聲唱佛，軍士無法睡覺，憎恨他，把他捆綁著扔下城墻。一會兒，他又在城墻上唱佛。像這樣四次，每次分別在東城下、西堂上、南城下、北城上。總兵聽到后，開始敬重禮拜他。黃州發生大饑荒，人們互相殘食。僧人走出城外，飢餓的百姓拿著刀請求僧人捨身。僧人解開衣服給眾人看，說：『等我念佛千聲，就吃我。』唸到三百聲時，眾人急著要用刀加害，忽然有神兵從

【English Translation】 English version: He also accumulated wealth for almsgiving, earnestly requested the masses to recite scriptures and perform repentance rituals, while he himself recited the Buddha's name and dedicated the merit. He did this for many years. During the Chongzhen era, Hanlin Zheng Zuochang made an appointment with Bao to visit the South Sea (referring to Mount Putuo), but later canceled it. After setting sail, he often saw Bao walking ahead on land, but could not catch up. When he climbed the mountain and entered the hall, Bao was there again. He sent someone to invite the master to return together, but was unsuccessful. Zheng arrived at the prefecture and immediately went to the temple to visit Bao. The disciple said, 'The master has been sleeping for more than a month and only woke up yesterday.' Zheng recounted his miraculous deeds, and the people of the prefecture admired and believed him because of this. One day, Bao sat in the lotus position and passed away while reciting the Buddha's name. (From 'Pure Land Morning Bell') Da Yun, styled Wan'an, surnamed Guo, was a native of Renhe. He left home at Yongqing Temple and received full ordination at Yunqi. He lived in the northern suburbs, wholeheartedly devoted to the Pure Land practice, and many followed him. He raised funds to build Jixiang Temple, and the halls and rooms were brand new, thus becoming a monastic center. The rules for communal living were entirely based on the Yunqi system. Soon after, Da Yun manifested a slight illness and stopped eating, focusing solely on reciting the Buddha's name. After a month, some people went to visit him, and Da Yun said, 'Why recite me when Amitabha (Amitābha Buddha) is not recited?' At the time of his death, he told his disciple Zhijing, 'Clean and sweep for me, the Buddha is coming to greet me.' He sat in the lotus position and passed away while reciting the Buddha's name, at the age of fifty-nine. (From 'Lingfeng's Collected Essays') An unnamed monk lived in Huangzhou, Huguang, and single-mindedly chanted Amitābha Buddha, day and night without ceasing. He chanted Amitābha Buddha to everything he saw. In the sixteenth year of Chongzhen, General Huang Ding defended the city of Huangzhou. The monk loudly chanted the Buddha's name, disrupting his entourage, and was arrested. Coincidentally, Zhang Xianzhong attacked Huangzhou. The monk sat on the city wall and chanted the Buddha's name loudly at night, preventing the soldiers from sleeping, and they hated him. They tied him up and threw him off the city wall. After a while, he was chanting the Buddha's name on the city wall again. This happened four times, each time at the bottom of the east city wall, the west hall, the bottom of the south city wall, and the bottom of the north city wall. After hearing this, the general began to respect and pay homage to him. A great famine occurred in Huangzhou, and people cannibalized each other. The monk went outside the city, and the starving people held knives and begged the monk to sacrifice himself. The monk took off his clothes and showed them to the crowd, saying, 'Wait until I recite the Buddha's name a thousand times, then eat me.' When he reached three hundred recitations, the crowd eagerly wanted to harm him with knives, suddenly divine soldiers came from

空中來。饑民驚散。而僧已在城中矣。山中獵人得一大虎。僧欲贖放之。獵人索三十金。僧止得四金。獵人云。汝能執虎耳三匝。則與汝虎。僧授記虎。執虎耳三匝。遂縱之。虎依僧不去。僧與虎同往黃麻山金剛洞中。巡撫盧象升督兵過黃州。詣山訪之。欲見虎。僧語虎探頭窗外。盧欲見全身。虎乃大叫躍出。盧亦納贄稱弟子而去。僧一日行街中。見一雞。高聲唱佛。雞亦隨聲而唱　大清順治七年。欲之武林。道經白門。寓秦淮河房。端午。見遊船中有錢生者。其弟子也。遂呼云錢阿彌陀佛。錢登岸見僧。僧問同遊人。知為某某。放聲大哭曰。眾生以苦為樂。乃如是邪。錢懇示修行之要。僧云。一心念阿彌陀佛。復云。我行后。汝有所疑。可問覺浪。此明眼人也。后不知其終。覺浪。名道盛。歷主金陵天界杭州崇光諸處道場。宗風大振(凈土晨鐘)。

凈土聖賢錄卷五卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷六

往生比邱第三之五

智旭

智旭。字蕅益。姓鐘。吳縣人。父持白衣大悲咒。夢大士送子而生旭。少以聖學自任。著書闢佛。凡數千言。及閱云棲竹窗隨筆。乃焚所著論。年二十。讀地藏本願經發出世志。日誦佛名。天啟元年。年二十四。聽

【現代漢語翻譯】現代漢語譯本從空中而來。飢餓的百姓驚慌逃散。而這位僧人已經在城裡了。山中的獵人抓到一隻大老虎。僧人想要贖買放生它。獵人索要三十金。僧人只有四金。獵人說：『你如果能抓住老虎的耳朵繞三圈，就把老虎給你。』僧人為老虎授記，抓住老虎的耳朵繞了三圈，就放了它。老虎依戀著僧人不肯離去。僧人與老虎一同前往黃麻山金剛洞中。巡撫盧象升率領軍隊經過黃州，到山中拜訪僧人，想要見老虎。僧人讓老虎探頭到窗外。盧象升想要見老虎的全身，老虎就大叫一聲跳了出來。盧象升也獻上禮物，自稱弟子后離去。僧人有一天走在街上，看見一隻雞，高聲唱唸佛號。雞也隨著聲音唱唸。大清順治七年，僧人想要去武林，路過白門，住在秦淮河邊的客房。端午節時，看見遊船中有個姓錢的人，是他的弟子。於是呼喚說『錢阿彌陀佛』。錢生上岸拜見僧人。僧人詢問同遊的人，得知是某某。放聲大哭說：『眾生以苦為樂，竟然是這樣嗎？』錢生懇求開示修行的要領。僧人說：『一心念阿彌陀佛。』又說：『我走後，你有什麼疑問，可以問覺浪（Juelang），這是個明眼人。』後來不知道他的結局。覺浪（Juelang），名道盛（Daosheng），歷任金陵天界寺、杭州崇光寺等處的住持，宗風大振。（出自《凈土晨鐘》）

《凈土聖賢錄》卷五卍新續藏第 78 冊 No. 1549 《凈土聖賢錄》

《凈土聖賢錄》卷六

往生比丘第三之五

智旭（Zhixu）

智旭（Zhixu），字蕅益（Ouyi），姓鐘（Zhong），吳縣人。父親持誦白衣大悲咒，夢見觀音大士送子而生下智旭（Zhixu）。年少時以精通聖人之學自居，著書批判佛教，寫了幾千字。等到閱讀了云棲（Yunqi）的《竹窗隨筆》，就焚燒了所著的論述。二十歲時，讀《地藏本願經》發出世之心，每日誦唸佛名。天啟元年，二十四歲時，聽

【English Translation】 English version He came from the sky. Starving people scattered in panic. But the monk was already in the city. A hunter in the mountains caught a large tiger. The monk wanted to redeem it and set it free. The hunter demanded thirty gold coins. The monk only had four gold coins. The hunter said, 'If you can hold the tiger's ears and circle it three times, I will give you the tiger.' The monk gave the tiger a blessing, held the tiger's ears and circled it three times, and then released it. The tiger clung to the monk and refused to leave. The monk and the tiger went together to the Vajra Cave on Huangma Mountain. The governor Lu XiangSheng (Lu XiangSheng) led troops through Huangzhou and visited the monk in the mountains, wanting to see the tiger. The monk had the tiger stick its head out of the window. Lu XiangSheng (Lu XiangSheng) wanted to see the tiger's whole body, so the tiger roared and jumped out. Lu XiangSheng (Lu XiangSheng) also offered gifts, called himself a disciple, and left. One day, the monk was walking in the street and saw a chicken, chanting the Buddha's name loudly. The chicken also chanted along with the sound. In the seventh year of the Shunzhi (Shunzhi) reign of the Qing Dynasty, the monk wanted to go to Wulin, passing through Baimen and staying in a room by the Qinhuai River. During the Dragon Boat Festival, he saw a person named Qian (Qian) on a pleasure boat, who was his disciple. So he called out 'Qian Amitabha'. Qian (Qian) went ashore to see the monk. The monk asked the people traveling with him and learned who it was. He cried loudly and said, 'Sentient beings take suffering as joy, is it really like this?' Qian (Qian) earnestly asked for guidance on the essentials of practice. The monk said, 'Single-mindedly recite Amitabha Buddha.' He also said, 'After I leave, if you have any doubts, you can ask Juelang (Juelang), he is a person with clear vision.' Later, his end was unknown. Juelang (Juelang), whose name was Daosheng (Daosheng), successively presided over the Tianjie Temple in Jinling, the Chongguang Temple in Hangzhou, and other places, greatly revitalizing the monastic tradition. (From 'Pure Land Morning Bell')

Records of Sages and Worthies of the Pure Land, Volume 5 卍 New Continued Collection, Volume 78, No. 1549, Records of Sages and Worthies of the Pure Land

Records of Sages and Worthies of the Pure Land, Volume 6

Third of the Reborn Bhikshus, Part 5

Zhixu (Zhixu)

Zhixu (Zhixu), styled Ouyi (Ouyi), surname Zhong (Zhong), was a native of Wu County. His father recited the White-Robed Great Compassion Mantra and dreamed of the Bodhisattva sending a son, and Zhixu (Zhixu) was born. In his youth, he considered himself proficient in the learning of the sages and wrote books criticizing Buddhism, writing several thousand words. When he read Yunqi's (Yunqi) 'Jottings from a Bamboo Window', he burned the treatises he had written. At the age of twenty, he read the 'Earth Store Bodhisattva Sutra' and developed the aspiration to renounce the world, reciting the Buddha's name daily. In the first year of the Tianqi (Tianqi) reign, at the age of twenty-four, he listened to

一法師講經。疑情忽發。用心參究。已而豁然。尋掩關於吳江。遇疾且殆。始一意求生凈土。疾少閑。結壇持往生咒。七日。說偈曰。稽首無量壽。拔業障根本。觀世音勢至。海眾菩薩僧。我迷本智光。妄墮輪迴苦。曠劫不暫停。無救無歸趣。劣得此人身。仍遭劫濁亂。雖復預僧倫。未入法流水。目擊法輪壞。欲挽力未能。良由無始世。不植勝善根。今以決定心。求生極樂土。乘我本誓船。廣度沉淪眾。我若不往生。不能滿所愿。是故於娑婆。畢定應舍離。猶如被溺人。先求疾到岸。乃以方便力。悉拯暴流人。我以至誠心。深心迴向心。然臂香三炷。結一七凈壇。專持往生咒。惟除食睡時。以此功德力。求決生安養。我若退初心。不向西方者。寧即墮泥犁。令疾生改悔。誓不戀人天。及以無為處。仰愿大威神。力無畏不共。三寶無邊德。加被智旭等。折伏使不退。攝受令增長。其後歷住溫陵漳州石城晟溪長水新安。廣宏臺教。而歸老於靈峰。時諸方禪者。多以凈土為權教。遇唸佛人必令參究誰字。旭獨謂持名一法。即是圓頓心宗。有卓左車者。嘗設問言。如何是念佛門中向上一路。如何得離四句絕百非。如何是念佛人最後極則。如何是淆訛處腦後一錘。冀和尚將向來自性彌陀唯心凈土等語。撇向一邊。親見如來境界。

【現代漢語翻譯】現代漢語譯本一位法師在講解佛經時，突然產生疑問，於是專心致志地參究。不久之後，他豁然開悟。之後，他隱居在吳江。身患重病，生命垂危之際，他一心一意地祈求往生西方極樂凈土（Sukhāvatī）。病情稍有好轉，便設壇持誦往生咒（Rebirth Mantra），持續七日。他作偈說：『稽首頂禮無量壽佛（Amitābha），愿您拔除我累世的業障根本。頂禮觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta），以及海會中的諸位菩薩僧。我迷失了本有的智慧之光，虛妄地墮入輪迴的痛苦之中，在漫長的劫數中沒有停歇，沒有救助，沒有歸宿。僥倖得到了這人身，卻又遭遇劫濁的擾亂。雖然身在僧團之中，卻還未進入佛法的流水。親眼目睹法輪（Dharma wheel）的衰敗，想要挽救卻力不從心。這都是因為無始劫以來，沒有種下殊勝的善根。現在我以堅定的決心，求生西方極樂凈土。愿乘坐您本願的慈航，廣度沉淪的眾生。我如果不能往生，就不能實現我的願望。因此，對於這娑婆世界（Sahā world），我必定要捨棄，就像被水淹沒的人，首先要儘快到達岸邊，然後用方便之力，救助所有在暴流中的人。我以至誠心、深心、迴向心，燃臂香三炷，結一七日的清凈壇場，專心持誦往生咒，除了吃飯睡覺的時間。以此功德之力，祈求決定往生安養（Sukhāvatī）。我如果退失了最初的發心，不向往西方，寧願墮入地獄（Naraka），以便迅速生起悔改之心。我發誓不貪戀人天福報，以及無為的境界。仰望大威神力，無畏不共的佛陀，三寶無邊的功德，加持智旭（Zhìxù）等，折服使不退轉，攝受令增長。』之後，他歷任溫陵、漳州、石城、晟溪、長水、新安等地，廣泛弘揚天臺宗的教義，最終在靈峰安度晚年。當時各地的禪宗修行者，大多認為凈土法門是權宜之教，遇到唸佛的人，必定要讓他們參究『唸佛的是誰』。只有智旭（Zhìxù）認為持名唸佛這一法門，就是圓頓的心宗。有一位卓左車的人，曾經提問說：『什麼是念佛法門中向上的一路？如何才能脫離四句，斷絕百非？什麼是念佛人最後的極則？什麼是淆訛之處的當頭棒喝？』希望和尚將向來自性彌陀（Amitābha）唯心凈土（Sukhāvatī）等語，撇向一邊，親自體見如來的境界。

【English Translation】 English version A Dharma master was lecturing on the scriptures when a doubt suddenly arose in his mind. He devoted himself to investigating it and soon had a breakthrough. After that, he secluded himself in Wujiang. When he became seriously ill and was on the verge of death, he single-mindedly prayed to be reborn in the Pure Land of Ultimate Bliss (Sukhāvatī). When his condition improved slightly, he set up an altar and chanted the Rebirth Mantra for seven days. He composed a verse saying: 'I bow my head and pay homage to Amitābha (Immeasurable Life Buddha), may you eradicate the root of my karmic obstacles from countless lifetimes. I bow to Avalokiteśvara (Bodhisattva Who Hears the Cries of the World) and Mahāsthāmaprāpta (Great Strength Bodhisattva), as well as the assembly of Bodhisattva Sangha in the sea of beings. I have lost the light of my inherent wisdom and have falsely fallen into the suffering of reincarnation, without pause for countless eons, without help, without refuge. I was fortunate enough to obtain this human body, but I still encounter the turmoil of the defiled age. Although I am in the Sangha, I have not yet entered the stream of Dharma. I have witnessed the decline of the Dharma wheel and want to save it but lack the strength. This is because I have not planted superior roots of goodness since beginningless time. Now, with a determined mind, I seek rebirth in the Land of Ultimate Bliss. May I ride on the ship of your original vows to widely deliver the drowning beings. If I cannot be reborn, I cannot fulfill my wishes. Therefore, I must abandon this Saha world (world of suffering), just like a person drowning in water, who first seeks to reach the shore as quickly as possible, and then uses skillful means to save all those in the raging torrent. With a sincere mind, a deep mind, and a mind of dedication, I burn three sticks of incense on my arm, establish a pure altar for seven days, and wholeheartedly chant the Rebirth Mantra, except when eating and sleeping. With the power of this merit, I pray for a decisive rebirth in the Land of Peace and Nourishment (Sukhāvatī). If I retreat from my initial aspiration and do not aspire to the West, may I fall into hell (Naraka) so that I may quickly generate repentance. I vow not to be attached to the blessings of humans and gods, as well as the state of non-action. I look up to the great power and divine strength, the fearless and unique Buddha, the boundless merits of the Three Jewels, to bless Zhixu (name of the monk) and others, to subdue and prevent them from retreating, and to gather and increase them.' After that, he successively resided in Wenling, Zhangzhou, Shicheng, Shengxi, Changshui, and Xin'an, widely propagating the teachings of the Tiantai school. He eventually spent his later years in Lingfeng. At that time, many Chan practitioners in various places mostly regarded the Pure Land Dharma as an expedient teaching. When they encountered people who recited the Buddha's name, they would definitely ask them to investigate 'Who is reciting the Buddha's name?' Only Zhixu (name of the monk) believed that the Dharma of reciting the Buddha's name is the perfect and sudden school of mind. A person named Zhuo Zuche once asked: 'What is the upward path in the Pure Land Dharma? How can one escape the four phrases and cut off the hundred negations? What is the ultimate goal of a Pure Land practitioner? What is the blow on the head in a confusing situation?' He hoped that the monk would put aside the words 'Self-Nature Amitābha (Buddha of Infinite Light) and Mind-Only Pure Land (Sukhāvatī)' and personally see the realm of the Tathagata (Buddha).

快說一番。震動大千世界。旭答言。向上一著。非禪非凈。即禪即凈。才言參究。已是曲為下根。果大丈夫。自應諦信是心作佛。是心是佛。設一念與佛有隔。不名唸佛三昧。若唸唸與佛無間。何勞更問阿誰。凈土極則事。無念外之佛。爲念所念。無佛外之念。能念于佛。正下手時。便不落四句百非。通身拶入。但見阿彌陀佛一毛孔光。即見十方無量諸佛。但生西方極樂一佛國土。即生十方諸佛凈土。此是向上一路。若舍現前彌陀。別言自性彌陀。舍西方凈土。別言唯心凈土。此是淆訛公案。經云。三賢十聖住果報。唯佛一人居凈土。此是腦後一錘。但能深信此門。依信起愿。依愿起行。則唸唸流出無量如來。遍坐十方微塵國土。轉大法輪。照古照今。非為分外。何止震動大千世界。又嘗示人云。夫唸佛法門。別無奇特。只是深信力行為要耳。佛云若人但念彌陀佛。是名無上深妙禪天臺云。四種三昧。同名唸佛。唸佛三昧。名為三昧中王。云棲云。一句阿彌陀佛。該羅八教。圓攝五宗。可惜如今人將唸佛看做淺近勾當謂愚夫愚婦工夫。所以信既不深。行亦不力。終日悠悠。凈功莫克。或有巧設方便。欲深明此唸佛三昧者。動以參究誰字為向上。殊不知一念現前之心。本自離句絕非。不消作意離絕。即現前一句所念之佛

【現代漢語翻譯】現代漢語譯本：快說一番，震動整個大千世界。旭回答說：『向上的一著，非禪非凈，即禪即凈。才說參究，已經是曲意遷就下根之人。果真是大丈夫，自應深信是心作佛，是心是佛。假設一念與佛有隔閡，不名爲念佛三昧。若唸唸與佛無間，何勞更問是誰？凈土最究竟的事，是無念之外的佛，爲念所念；無佛之外的念，能念于佛。』正當開始下手時，便不落入四句百非的窠臼，全身心投入。只要見到阿彌陀佛（Amitabha）一毛孔的光明，即見到十方無量諸佛；只要往生西方極樂世界一佛國土，即往生十方諸佛凈土。這是向上的一條路。如果捨棄現前彌陀（Amitabha），另外說自性彌陀（Amitabha）；捨棄西方凈土，另外說唯心凈土，這是混淆視聽的公案。經中說：『三賢十聖住在果報之中，唯有佛一人安住于凈土。』這如同當頭棒喝。只要能夠深信此法門，依信而發願，依愿而起行，那麼唸唸流出無量如來（Tathagata），遍坐十方微塵國土，轉大法輪，照耀古今，並非分外之事，又何止震動大千世界！又曾經開示眾人說：『唸佛法門，別無奇特之處，只是深信力行為要。』佛說：『若人但念彌陀佛（Amitabha），是名無上深妙禪。』天臺宗說：『四種三昧，同名唸佛。唸佛三昧，名為三昧中王。』云棲說：『一句阿彌陀佛（Amitabha），該羅八教，圓攝五宗。』可惜如今的人將唸佛看做淺近的事情，認為是愚夫愚婦的功夫，所以信既不深，行亦不力，終日悠悠，凈功難以成就。或者有人巧設方便，想要深入明白這唸佛三昧，動輒以參究『誰』字為向上，殊不知一念現前之心，本來就離句絕非，不消刻意離絕，即現前一句所念之佛。

【English Translation】 English version: Speak quickly and thoroughly, shaking the entire great thousand world system. Xu replied: 'The upward move is neither Chan (Zen) nor Pure Land, yet it is both Chan and Pure Land. To even speak of investigating is already condescending to those of inferior capacity. A true great person should deeply believe that 'it is the mind that makes the Buddha, it is the mind that is the Buddha.' If there is even a single thought that separates you from the Buddha, it cannot be called Samadhi of Buddha Recitation. If every thought is without separation from the Buddha, why bother asking who it is? The ultimate matter of the Pure Land is that the Buddha beyond thought is what is being contemplated; the thought that can contemplate the Buddha is not separate from the Buddha.' Right at the moment of beginning, one does not fall into the trap of the four propositions and hundred negations, but enters with the whole body. As soon as one sees a single pore of light from Amitabha Buddha (Amitabha), one sees the countless Buddhas of the ten directions; as soon as one is born in the Western Pure Land of Ultimate Bliss, one is born in the Pure Lands of all the Buddhas of the ten directions. This is the upward path. If one abandons the present Amitabha (Amitabha) and speaks of the self-nature Amitabha (Amitabha) separately, or abandons the Western Pure Land and speaks of the Pure Land of Mind Only separately, this is a confusing case. The Sutra says: 'The Three Sages and Ten Saints dwell in the fruit of retribution, only the Buddha alone dwells in the Pure Land.' This is like a hammer blow to the back of the head. If one can deeply believe in this Dharma gate, generate vows based on faith, and practice based on vows, then countless Tathagatas (Tathagata) will flow forth from every thought, sitting throughout the ten directions in lands as numerous as dust motes, turning the great Dharma wheel, illuminating the past and present, which is not beyond one's capacity, and more than just shaking the great thousand world system! He also once instructed people, saying: 'The Dharma gate of Buddha Recitation has nothing special about it; the key is deep faith and diligent practice.' The Buddha said: 'If a person simply recites Amitabha Buddha (Amitabha), it is called the unsurpassed, profound, and wonderful Chan.' The Tiantai school says: 'The four kinds of Samadhi are all called Buddha Recitation. The Samadhi of Buddha Recitation is called the King of Samadhis.' Yunqi said: 'A single phrase of Amitabha Buddha (Amitabha) encompasses the Eight Teachings and completely embraces the Five Schools.' It is a pity that people nowadays regard Buddha Recitation as a shallow matter, considering it the practice of foolish men and women, so their faith is not deep, and their practice is not diligent, passing the days idly, and failing to achieve pure merit. Or some cleverly devise methods, wanting to deeply understand this Samadhi of Buddha Recitation, readily taking investigating the word 'who' as upward progress, not knowing that the mind of the present moment is inherently beyond phrases and negations, requiring no deliberate separation, and is precisely the Buddha recited in the present phrase.

。亦本超情離見。何勞說妙說元。只貴信得及。守得穩。直下念去。或晝夜十萬。或五萬三萬。以決定不缺為準。畢此一生。誓無變改。而不得往生者。三世諸佛便為誑語。一得往生。則永無退轉。種種法門。悉得現前。切忌今日張三明日李四。遇著教下人。又思尋章摘句。遇著宗門人。又思參究問答。遇著持律人。又思搭衣用缽。此則頭不了。帳不清。豈知念得阿彌陀佛熟。三藏十二部極則教理。都在里許。千七百公案向上機關。亦在里許。三千威儀。八萬細行。三聚凈戒。亦在里許。真能唸佛。放下身心世界。即大布施。真能唸佛。不復起貪嗔癡。即大持戒。真能唸佛。不計是非人我。即大忍辱。真能唸佛。不稍間斷夾雜。即大精進。真能唸佛。不妄想馳逐。即大禪定。真能唸佛。不為他岐所惑。即大智慧。試自簡點。若於身心世界。猶未放下。貪嗔癡念。猶自現起。是非人我。猶自掛懷。間斷夾雜。猶未除盡。妄想馳逐。猶未永滅。種種他岐。猶能惑志。便不名為真唸佛也。要到一心不亂境界。亦無他術。最初下手。須用數珠記得分明。刻定謀程。決定無缺。久久純熟。不念自念。然後記數亦得。不記數亦得。若初心便要說好看話。要不著相。要學圓融自在。總是信不深。行不力。饒你講得十二分教。下得千七

百公案。皆是生死岸邊事。臨命終時。決然用不著。順治十年冬。有疾。遺命阇維后。屑骨和粉。分施禽魚。結西方緣。明年正月二十一日晨起。病良已。午刻。趺坐繩床向西舉手而逝。年五十七。既寂二年。如法阇維。啟龕髮長覆耳。面如生。門人不忍從遺命。收其骨塔于靈峰(靈峰宗論)。

如會

如會。號妙圓。姓譚。順天人。少斷肉。二十九歲出家。誓行頭陀。脅不著席。前後共然六指以懺宿業。煉頂燒臂無算。初至南方。唯事苦行。后為道侶所感發。一心念佛。遂得豁忘身世。見一切緇素。不作寒溫語。誨人必猛厲懇切。單己獨行。不蓄長物。夏棄冬衣。冬盡舍夏。嘗在水草菴。謂劉道澄曰。一心念佛。專求上品上生。便是向上第一義。子等他日方信此言。順治五年秋。過淮安清江浦。眾共留之。未幾以一衲贈萬德庵主人。且囑之曰。吾不久將去。特一事相托。主人曰。和尚方來。何遽言去。曰。西方去耳。可以遺身付江流中。普與魚蟲結凈土緣。主人辭不敢。會曰。然則茶毗后。以骨和麵粉。為我結緣何如。主人曰諾。因命購大燭好香。眾莫測其意。十月十九日。夜四鼓。大呼主人曰。速啟大門。燒香然燭。主人然燭竟。視之。寂然坐逝矣。遠近聞異香。遵遺命。茶毗粉骨送之江。年七十一

【現代漢語翻譯】現代漢語譯本百公案，都是生死岸邊的事，臨命終時，決然用不著。順治十年冬天，生病，遺命火化后，將骨灰和粉末，分施給鳥和魚，結西方佛緣。第二年正月二十一日早晨起床，病情好轉。中午，跏趺坐在繩床上，面向西方，舉手而逝，享年五十七歲。去世兩年後，按照佛法火化，打開龕，頭髮長出覆蓋了耳朵，面容如生。門人不忍心遵從遺命，將他的骨灰建塔于靈峰（靈峰宗論）。

如會

如會，法號妙圓，姓譚，是順天人。從小就斷絕肉食。二十九歲出家，發誓修行頭陀行（佛教的一種苦行）。脅不貼席（形容精進修行，從不懈怠），前後共燒六指以懺悔宿世的罪業，煉頂燒臂的次數數不清。最初到南方，只做苦行。後來被道友所感發，一心念佛，於是能夠豁然忘卻身世，見到所有的出家和在家之人，不作寒暄之語。教誨他人必定猛烈懇切。獨自修行，不積蓄長物，夏天丟棄冬衣，冬天結束就捨棄夏衣。曾經在水草菴，對劉道澄說：『一心念佛，專求上品上生（往生西方極樂世界的最高等級），便是向上第一義（最重要的道理）。你們這些人將來才會相信我的話。』順治五年秋天，經過淮安清江浦，眾人一起挽留他。不久用一件衲衣贈送給萬德庵的主人，並且囑咐他說：『我不久將要離去，特有一件事相托。』主人說：『和尚您剛來，為何這麼快就說要離去？』如會說：『往西方極樂世界去罷了。可以將我的遺體付給江流中，普遍與魚蟲結下凈土的因緣。』主人推辭不敢。如會說：『那麼火化后，用骨灰和麵粉，為我結緣如何？』主人答應了。於是命人購買大蠟燭和好香，眾人都莫測其意。十月十九日，夜裡四更，大聲呼喊主人說：『快打開大門，燒香點蠟燭。』主人點燃蠟燭后，看他，已經寂然坐逝了。遠近都聞到奇異的香味。遵照遺命，火化后將骨灰和麵粉撒入江中。享年七十一歲。

【English Translation】 English version The Hundred Cases are all matters of the shore of birth and death, utterly useless at the time of death. In the winter of the tenth year of the Shunzhi reign, he fell ill and left instructions that after cremation, his bone fragments should be mixed with powder and distributed to birds and fish to form a connection with the Western Pure Land. On the morning of the twenty-first day of the first month of the following year, he arose feeling better. At noon, he sat in the lotus position on a rope bed, facing west, raised his hands, and passed away at the age of fifty-seven. Two years after his passing, he was cremated according to Buddhist rites. Upon opening the reliquary, his hair had grown to cover his ears, and his face was lifelike. His disciples could not bear to follow his last wishes and enshrined his bones in a pagoda at Lingfeng (Lingfeng Zonglun).

Ru Hui

Ru Hui, also known as Miaoyuan, whose surname was Tan, was a native of Shuntian. He abstained from meat from a young age. At the age of twenty-nine, he became a monk and vowed to practice asceticism (dhuta). He never laid his side on the mat (to show diligence in practice), and burned six fingers in total to repent for past karmic debts, and countless times refined his head and burned his arms. Initially, he went to the South and only engaged in ascetic practices. Later, he was inspired by his fellow practitioners and single-mindedly recited the Buddha's name, thus being able to completely forget about his worldly existence. When he saw all monastics and laypeople, he did not engage in polite conversation. His teachings were always fierce and earnest. He practiced alone, did not accumulate possessions, discarded winter clothes in summer, and gave away summer clothes at the end of winter. Once, at the Shuicao Hermitage, he said to Liu Daocheng, 'Single-mindedly reciting the Buddha's name, seeking only the highest grade of rebirth in the Pure Land, is the most important principle. You will believe these words in the future.' In the autumn of the fifth year of the Shunzhi reign, he passed through Qingjiangpu in Huai'an, and the people there tried to keep him. Soon after, he gave a kasaya (monk's robe) to the owner of the Wande Hermitage and instructed him, 'I will be leaving soon, and I have one thing to entrust to you.' The owner said, 'Venerable Monk, you have just arrived, why do you speak of leaving so soon?' Ru Hui said, 'I am going to the Western Pure Land. You can leave my body in the river, to universally form a connection with the Pure Land for the fish and insects.' The owner declined, not daring to do so. Ru Hui said, 'Then, after cremation, how about using my bone ashes and flour to create a karmic connection for me?' The owner agreed. So he ordered people to buy large candles and good incense, but no one understood his intention. On the nineteenth day of the tenth month, at the fourth watch of the night, he loudly called out to the owner, 'Quickly open the gate, burn incense and light the candles.' After the owner lit the candles, he saw that he had passed away peacefully in a seated position. A strange fragrance was smelled far and wide. Following his last wishes, after cremation, his bone ashes and flour were scattered into the river. He lived to the age of seventy-one.

(靈峰宗論)。

大勍

大勍。字沖符。姓邊。紹興諸暨人。髫年出家於邑之大雄寺。及長聞云棲聲教。因渡江禮焉。機緣契合。遂傾心凈土。晚年。憩錫大善禪堂。雅好華嚴。日誦一函。著懷凈土詩一百八首。今錄其四首。一云。佛種從緣起大機。吾今活計掩吾扉。身輕煉得同仙鶴。極樂橫橫一直飛。一云。自笑山僧不奈何。乾坤浪蕩熱心多。逢人要說西方話。指示明明一剎那。一云。苦盡甘來屆晚年。佛聲念徹齒流泉。金臺少見庭槐兆。再著精勤勿怨天。一云。兀然起唸唸伽婆。平地無風自作波。唸唸消歸無念處。豈知無念亦為多。順治六年十一月。示疾。親書封龕記對。屬諸後事。至期起坐。著凈衣。面西稱阿彌陀佛而逝(沖符禪師凈土詩並跋)。

大真

大真。號新伊。姓周。常德武陵人。在襁褓中。即能合掌稱南無佛陀。逮就外傳。不伍群兒。聚沙畫地為佛塔。或趺坐觀鼻。九歲詣蓮居紹覺師受歸戒。遂依座下。十五剃髮。二十入云棲受具戒。真父母先後禮紹覺師出家。真就養無方。數十年如一日。師歿。真主蓮居。著唯識合響。兼授金剛寶戒。建大悲壇。兼修事理二懺。年七十一。秋示微疾。集居士弟子。囑以護持正法。越七日。沐浴更衣。趺坐持珠。與眾同稱佛號。頃之聲息

【現代漢語翻譯】現代漢語譯本 (靈峰宗論)。

大勍

大勍（Daqing），字沖符（Chongfu），姓邊（Bian），是紹興諸暨人。年幼時在諸暨的大雄寺出家。長大后聽聞云棲（Yunqi）的聲教，於是渡江去拜見。機緣相合，便傾心於凈土法門。晚年，居住在大善禪堂，非常喜歡《華嚴經》，每天誦讀一函。著有懷念凈土的詩一百零八首。現在摘錄其中的四首。一首說：『佛種從因緣生起，我的大機緣啊，如今掩上門扉獨自修行。身輕如燕，煉得如同仙鶴一般，往生極樂世界，橫著一直飛去。』一首說：『自笑山僧我無可奈何，乾坤世界到處奔波熱心太多。逢人就要說西方極樂世界的話，明明指示就在這當下的一剎那。』一首說：『苦盡甘來，到了晚年，唸佛的聲音響徹，口齒生津。往生時很少見到庭院槐樹顯現瑞相，再加精進修行，不要怨天尤人。』一首說：『兀然生起念頭，如同伽婆（Jiā pó，指業力），平地無風也會掀起波瀾。唸唸消歸到無念之處，哪裡知道無念也還是太多。』順治六年十一月，示現疾病，親自書寫封龕的記錄和對聯，囑託身後之事。到期時起身端坐，穿上乾淨的衣服，面向西方稱念阿彌陀佛而逝世（沖符禪師凈土詩並跋）。

大真

大真（Dazhen），號新伊（Xinyi），姓周（Zhou），是常德武陵人。還在襁褓中，就能合掌稱念南無佛陀（Namo Fótuó，皈依佛陀）。等到開始接受教育，就不與同伴嬉戲。用沙子堆積，在地上畫佛塔，或者跏趺而坐，觀看鼻尖。九歲時到蓮居（Lianju）拜紹覺師（Shaojue）受皈依戒，於是依止在他的座下。十五歲剃髮，二十歲到云棲受具足戒。大真的父母先後禮拜紹覺師出家。大真侍奉供養沒有疏忽，數十年如一日。紹覺師去世后，繼承蓮居的衣缽。著有《唯識合響》，兼授金剛寶戒。建立大悲壇，兼修事懺和理懺。七十一歲時，秋天示現輕微的疾病，召集在家弟子，囑咐他們護持正法。過了七天，沐浴更衣，跏趺而坐，手持念珠，與大家一同稱念佛號。不久之後停止了呼吸。

【English Translation】 English version (Lingfeng's Discourses).

Daqing

Daqing (Daqing), styled Chongfu (Chongfu), with the surname Bian (Bian), was a native of Zhuji in Shaoxing. He left home at a young age at Daxiong Temple in his hometown. Upon reaching adulthood, he heard of the teachings of Yunqi (Yunqi), and crossed the river to pay respects. Finding resonance, he wholeheartedly devoted himself to the Pure Land path. In his later years, he resided at Dashan Chan Hall, with a great fondness for the Avatamsaka Sutra, reciting one fascicle daily. He composed one hundred and eight poems cherishing the Pure Land. Now, four of them are recorded. One says: 'The Buddha-seed arises from conditions, my great opportunity, now I close my door to cultivate alone. My body is light, refined like a celestial crane, reborn in the Land of Ultimate Bliss, flying straight across.' Another says: 'I laugh at this mountain monk's helplessness, wandering the world with too much zeal. Meeting people, I must speak of the Western Land, clearly pointing it out in this very moment.' Another says: 'After hardship comes sweetness, reaching old age, the sound of Buddha's name resounds, and saliva flows from my teeth. Few see auspicious signs of pagoda trees in the courtyard at the time of rebirth, so strive diligently and do not blame heaven.' Another says: 'Suddenly arising thoughts, like Jiā pó (Jiā pó, referring to karma), even on flat ground, waves arise. Thought after thought dissolving into the state of no-thought, how can one know that no-thought is also too much.' In the eleventh month of the sixth year of the Shunzhi era, he manifested illness, personally writing the inscription for sealing the coffin and couplets, entrusting matters after his death. When the time came, he sat up, donned clean clothes, faced west, and passed away while reciting Amitabha Buddha (Chongfu Chan Master's Pure Land Poems and Postscript).

Dazhen

Dazhen (Dazhen), styled Xinyi (Xinyi), with the surname Zhou (Zhou), was a native of Wuling in Changde. While still in swaddling clothes, he could put his palms together and recite Namo Fótuó (Namo Fótuó, Homage to Buddha). When he began his education, he did not play with other children. He would pile sand and draw Buddha-stupas on the ground, or sit in the lotus position and observe his nose. At the age of nine, he went to Lianju (Lianju) to receive the refuge vows from Master Shaojue (Shaojue), and then relied on him. At fifteen, he shaved his head, and at twenty, he received the full precepts at Yunqi. Dazhen's parents successively paid respects to Master Shaojue and left home. Dazhen served and supported them without negligence, for decades as if it were a single day. After Master Shaojue passed away, he inherited Lianju's legacy. He authored 'Commentary on Consciousness-only', and also transmitted the Vajra Treasure Precepts. He established the Great Compassion Altar, and also cultivated both ritual repentance and principle repentance. At the age of seventy-one, in the autumn, he manifested a slight illness, gathered lay disciples, and instructed them to uphold the Dharma. After seven days, he bathed and changed his clothes, sat in the lotus position, held prayer beads, and recited the Buddha's name with everyone. Shortly thereafter, his breath ceased.

俱寂。鼻垂玉箸。過尺許。逾時頂猶熱。先是優婆塞周氏。夢天樂迎真西逝。急偕戚屬數人來受皈戒。庵主道聲。預以元日夢真坐蓮臺上云(靈峰宗論)。

道樞

道樞。仁和人。通天臺教。篤志凈業。不親世緣。順治十二年。夢偕神僧登玉屏峰頂。明年六月。微疾。二十六日。蚤起語眾曰。吾夜夢神僧來迓。豈即昔之登玉屏峰者邪。人靜時。忽見幡蓋盈空。蓮華布地。即趺坐合掌。朗誦法華經題七遍。唱阿彌陀佛百餘聲。安詳而逝。顏色不變。龕幾間。異香郁然(凈土全書)。

崇文

崇文。不詳其所出。受業云棲宏公之門人。住常熟南洙村靜室。雙目失明。乃專心念佛。夜每登座施瑜伽食。三年不輟。順治十五年三月十四日。遣其徒行先報城中緇素曰。明日當西歸。特遣告別。明日凌晨眾集凡三十餘人。文坐于床。命其徒誦彌陀經一卷。誦畢入寂。室中香氣。三日不散(凈土約說后跋)。

具宗

具宗。常州無錫人。講天臺止觀。修唸佛三昧。誨人不倦。順治十六年。示疾。具湯沐浴。著一履。誦彌陀經畢。唱佛十聲。大書八字云。廓落靈虛。無往來處。擲筆而逝。趺坐三日。顏色不變(凈土全書)。

讀體

讀體。字見月。姓許。其先江南句容人。從軍滇黔

【現代漢語翻譯】現代漢語譯本俱寂（jù jì，指完全寂靜）。鼻垂玉箸（bí chuí yù zhù，指鼻涕像玉石一樣垂下來），過尺許（guò chǐ xǔ，超過一尺左右）。逾時頂猶熱（yú shí dǐng yóu rè，過了一段時間頭頂仍然發熱）。先是優婆塞周氏（xiān shì yōu pó sāi zhōu shì，之前有在家男居士周氏），夢天樂迎真西逝（mèng tiān lè yíng zhēn xī shì，夢見天上的音樂迎接真某往生西方極樂世界）。急偕戚屬數人來受皈戒（jí xié qī shǔ shù rén lái shòu guī jiè，急忙和親屬幾個人來受皈依戒）。庵主道聲（ān zhǔ dào shēng，庵主道聲），預以元日夢真坐蓮臺上云（yù yǐ yuán rì mèng zhēn zuò lián tái shàng yún，預先在元旦夢見真某坐在蓮花臺上）（靈峰宗論）。

道樞（dào shū，人名）道樞（dào shū），仁和（rénhé，地名）人。通天臺教（tōng tiāntái jiào，精通天臺宗的教義）。篤志凈業（dǔ zhì jìng yè，堅定修持凈土法門）。不親世緣（bù qīn shì yuán，不親近世俗的因緣）。順治十二年（shùnzhì shí'èr nián，年號），夢偕神僧登玉屏峰頂（mèng xié shén sēng dēng yù píng fēng dǐng，夢見和神僧一起登上玉屏峰頂）。明年六月（míngnián liù yuè，第二年六月），微疾（wēi jí，稍微生病）。二十六日（èrshíliù rì，二十六日），蚤起語眾曰（zǎo qǐ yǔ zhòng yuē，早起告訴大家說），『吾夜夢神僧來迓（wú yè mèng shén sēng lái yà，我昨晚夢見神僧來迎接），豈即昔之登玉屏峰者邪（qǐ jí xī zhī dēng yù píng fēng zhě xié，難道就是以前一起登上玉屏峰的那位嗎）？』人靜時（rén jìng shí，人們安靜的時候），忽見幡蓋盈空（hū jiàn fān gài yíng kōng，忽然看見幡和傘蓋充滿天空），蓮華布地（lián huā bù dì，蓮花鋪滿大地）。即趺坐合掌（jí fū zuò hé zhǎng，就盤腿打坐合掌），朗誦法華經題七遍（lǎng sòng fǎ huá jīng tí qī biàn，大聲誦讀《法華經》的題目七遍），唱阿彌陀佛百餘聲（chàng āmítuófó bǎi yú shēng，唸誦阿彌陀佛一百多聲），安詳而逝（ānxiáng ér shì，安詳地去世）。顏色不變（yánsè bù biàn，臉色沒有改變）。龕幾間（kān jī jiān，佛龕和桌子之間），異香郁然（yì xiāng yù rán，奇異的香味濃郁）。（凈土全書）

崇文（chóng wén，人名）崇文（chóng wén），不詳其所出（bù xiáng qí suǒ chū，不知道他的來歷）。受業云棲宏公之門人（shòu yè yún qī hóng gōng zhī mén rén，是云棲寺宏公的弟子）。住常熟南洙村靜室（zhù chángshú nán zhū cūn jìng shì，住在常熟南洙村的靜室）。雙目失明（shuāng mù shī míng，雙眼失明）。乃專心念佛（nǎi zhuānxīn niàn fó，就專心念佛）。夜每登座施瑜伽食（yè měi dēng zuò shī yú jiā shí，每天晚上登上座位施瑜伽焰口）。三年不輟（sān nián bù chuò，三年沒有停止）。順治十五年三月十四日（shùnzhì shíwǔ nián sān yuè shísì rì，順治十五年三月十四日），遣其徒行先報城中緇素曰（qiǎn qí tú xíng xiān bào chéng zhōng zī sù yuē，派他的徒弟先行告知城中的僧人和居士說），『明日當西歸（míngrì dāng xī guī，明天應當往生西方極樂世界），特遣告別（tè qiǎn gàobié，特地派人來告別。』明日凌晨眾集凡三十餘人（míngrì língchén zhòng jí fán sānshí yú rén，第二天凌晨大家聚集了三十多人）。文坐于床（wén zuò yú chuáng，崇文坐在床上）。命其徒誦彌陀經一卷（mìng qí tú sòng mítóujīng yī juàn，命令他的徒弟誦讀《彌陀經》一遍）。誦畢入寂（sòng bì rù jì，誦讀完畢后入寂）。室中香氣（shì zhōng xiāng qì，房間里的香氣），三日不散（sān rì bù sàn，三天沒有散去）。（凈土約說后跋）

具宗（jù zōng，人名）具宗（jù zōng），常州無錫（chángzhōu wúxī，地名）人。講天臺止觀（jiǎng tiāntái zhǐ guān，講解天臺宗的止觀）。修唸佛三昧（xiū niàn fó sānmèi，修持唸佛三昧）。誨人不倦（huì rén bù juàn，教誨別人從不厭倦）。順治十六年（shùnzhì shíliù nián，年號），示疾（shì jí，示現生病）。具湯沐浴（jù tāng mùyù，準備熱水洗澡）。著一履（zhe yī lǚ，穿上一隻鞋）。誦彌陀經畢（sòng mítóujīng bì，誦讀《彌陀經》完畢）。唱佛十聲（chàng fó shí shēng，唸佛十聲）。大書八字云（dà shū bā zì yún，大寫八個字說），『廓落靈虛（kuòluò língxū，空曠虛靈），無往來處（wú wǎnglái chù，沒有來去之處）。』擲筆而逝（zhì bǐ ér shì，扔掉筆去世）。趺坐三日（fū zuò sān rì，盤腿坐了三天）。顏色不變（yánsè bù biàn，臉色沒有改變）。（凈土全書）

讀體（dú tǐ，人名）讀體（dú tǐ），字見月（zì jiàn yuè，字是見月），姓許（xìng xǔ，姓許）。其先江南句容人（qí xiān jiāngnán jù róng rén，祖先是江南句容人）。從軍滇黔（cóng jūn diān qián，從軍到雲南貴州）。

【English Translation】 English version Complete stillness. Nasal mucus hung like jade chopsticks, exceeding a foot in length. After some time, the crown of the head remained warm. Prior to this, Upasaka Zhou dreamt of celestial music welcoming the True One's westward departure. He hurriedly came with several relatives to receive the refuge vows. The abbot Daosheng had previously dreamt on New Year's Day that the True One was sitting on a lotus platform (Lingfeng's Collected Essays).

Daoshu (道樞, a person's name) Daoshu (道樞) was a native of Renhe (仁和, a place name). He was versed in the teachings of the Tiantai school. He was devoted to the Pure Land practice, and did not engage in worldly affairs. In the twelfth year of the Shunzhi reign (順治, an era name), he dreamt of ascending the summit of Jade Screen Peak with a divine monk. In the sixth month of the following year, he fell slightly ill. On the twenty-sixth day, he arose early and told the assembly, 'Last night I dreamt of a divine monk coming to greet me. Could it be the same one with whom I ascended Jade Screen Peak in the past?' When it was quiet, he suddenly saw banners and canopies filling the sky, and lotus flowers covering the ground. He immediately sat in the lotus position, joined his palms, and loudly recited the title of the Lotus Sutra seven times. He chanted 'Amitabha Buddha' more than a hundred times, and passed away peacefully. His complexion did not change. Between the niche and the table, a strange fragrance lingered (Complete Book of Pure Land).

Chongwen (崇文, a person's name) Chongwen (崇文), his origins are unknown. He was a disciple of Master Hong of Yunqi Temple. He resided in a quiet room in Nanzhu Village, Changshu. Having lost his sight in both eyes, he devoted himself to reciting the Buddha's name. Every night, he ascended the seat to perform the Yoga Flaming Mouth ritual, without ceasing for three years. On the fourteenth day of the third month of the fifteenth year of the Shunzhi reign, he sent his disciple ahead to inform the monastics and laypeople in the city, 'Tomorrow I shall return to the West, and I have sent a special messenger to bid farewell.' The next morning, more than thirty people gathered. Chongwen sat on the bed and instructed his disciple to recite one scroll of the Amitabha Sutra. After the recitation, he entered stillness. The fragrance in the room did not dissipate for three days (Postscript to A Concise Account of the Pure Land).

Juzong (具宗, a person's name) Juzong (具宗) was a native of Wuxi, Changzhou. He lectured on the Tiantai school's 'Cessation and Contemplation'. He cultivated the Samadhi of Buddha Recitation and tirelessly taught others. In the sixteenth year of the Shunzhi reign, he showed signs of illness. He prepared a bath and washed himself. He put on one shoe. After reciting the Amitabha Sutra, he chanted the Buddha's name ten times. He wrote eight large characters, saying, 'Vast and empty, spiritual void, there is no place of coming or going.' He threw down the pen and passed away. He sat in the lotus position for three days, and his complexion did not change (Complete Book of Pure Land).

Duti (讀體, a person's name) Duti (讀體), his courtesy name was Jianyue (見月), and his surname was Xu (許). His ancestors were from Jurong in Jiangnan. He joined the army in Yunnan and Guizhou.

。以功襲指揮使。遂家于楚雄。體不欲襲官。去之劍州赤宕巖。修真三載。一日遇老僧授以華嚴經。披閱大悟。遂出家。受具戒於三昧光律師。三昧主寶華山。將示寂。授以衣缽為寶華第二代祖。靜修般舟三昧。不坐不臥不依倚。晝夜壁立者九十日。四方緇素。翕然歸附。南北禮請開戒者無虛月。一日示微疾。曰。勿進湯藥。后七日吾當行矣。至期寂然而逝。年七十九。茶毗。見蓮華佛相騰於火中。獲五色舍利升余(寶華山志)。

林谷

林谷。紹興人。住羅山之西南。破衲麻鞋。唯勸人唸佛。一日見白雲中有佛來迎。遂化去。土人名其庵曰白雲(凈土全書)。

萬緣

萬緣。姓喬。湖州長興人。為人愚鈍。人詈之弗嗔也。譽之弗喜也。專持佛號數十年。康熙二年七月。忽自縛草龕。有殷任之者。與緣善。謂曰。師既縛龕。我往蘇賣茶歸。當爲置褥。緣曰。承汝好心。恐不及待耳。至九月一日。微疾。但飲白水。至六日方午。自入草龕。趺坐而逝(凈土全書)。

勝慈

勝慈。字與樂。姓楊。滁州北譙人。出家雞鳴寺。年十四。謁西竺大師。學唯識論。未契。時碧空大師講法華經于師子窟。慈往依焉。嘗以生死大事。啓發二親。二親感悟。俱出家。年二十九。西竺以衣缽付之。

【現代漢語翻譯】現代漢語譯本：他憑藉功勛繼承了指揮使的職位，於是定居在楚雄。但他本性不願做官，便離開了楚雄，前往劍州赤宕巖。在那裡修行了三年。一天，遇到一位老僧傳授給他《華嚴經》。他研讀後大徹大悟，於是出家，在三昧光律師處受了具足戒。三昧光律師主持寶華山，臨近圓寂時，將衣缽傳授給他，使他成為寶華山第二代祖師。他精進修習般舟三昧（Pradhanasura Samadhi），不坐、不臥、不依靠，日夜像壁一樣站立了九十天。四方的僧人和俗人，都紛紛歸附於他。各地邀請他去開壇傳戒，幾乎沒有空閑的月份。一天，他略微示現疾病，說：『不要給我進湯藥，七天後我就要走了。』到了預定的日子，他安詳地圓寂了，享年七十九歲。火化后，人們看到蓮花佛相在火焰中升騰，獲得了五種顏色的舍利（Sarira）一升多（出自《寶華山志》）。

林谷

林谷，是紹興人。住在羅山的西南邊。他穿著破舊的僧衣，腳穿麻鞋，只是勸人唸佛。一天，他看見白雲中有佛來迎接他，於是就化去了。當地人把他的庵命名為白雲庵（出自《凈土全書》）。

萬緣

萬緣，姓喬，是湖州長興人。他為人愚鈍，別人罵他也不生氣，讚揚他也不高興。專心持唸佛號幾十年。康熙二年七月，他忽然自己用草把自己綁在草菴里。有一個叫殷任的人，和萬緣關係很好，對他說：『師父既然把自己綁在草菴里，我到蘇州賣茶回來，當爲您置辦褥子。』萬緣說：『承蒙你的好心，恐怕我等不及了。』到了九月初一，他稍微有些疾病，只是喝白水。到了初六中午，他自己進入草菴，跏趺而坐，圓寂了（出自《凈土全書》）。

勝慈

勝慈，字與樂，姓楊，是滁州北譙人。在雞鳴寺出家，十四歲時，拜見西竺大師，學習唯識論。但沒有領悟。當時碧空大師在師子窟講解《法華經》，勝慈前去依止。他曾經用生死大事，來啓發他的父母。他的父母因此感悟，都出家了。二十九歲時，西竺大師將衣缽傳授給他。

【English Translation】 English version: He inherited the position of commanding officer based on his merits, and thus settled in Chuxiong. However, by nature, he was unwilling to be an official, so he left Chuxiong and went to Chidang Rock in Jianzhou. He practiced there for three years. One day, he met an old monk who授以華嚴經 (授以華嚴經, taught him the Avatamsaka Sutra). After studying it, he had a great enlightenment, so he became a monk and received the complete precepts from Vinaya Master Sanmeiguang. Vinaya Master Sanmeiguang presided over Baohua Mountain. When he was near Parinirvana, he passed on his robe and bowl to him, making him the second patriarch of Baohua Mountain. He diligently practiced the Pradhanasura Samadhi (般舟三昧), not sitting, not lying down, not leaning, standing like a wall day and night for ninety days. Monks and laypeople from all directions flocked to him. There was hardly a month when he was not invited to open altars and transmit precepts. One day, he showed a slight illness and said, 'Do not give me soup or medicine, I will be leaving in seven days.' On the appointed day, he passed away peacefully at the age of seventy-nine. After cremation, people saw the lotus flower Buddha image rising in the flames, and obtained more than one sheng (升, a unit of volume) of five-colored Sarira (舍利) (from the 'Baohuashan Zhi' 寶華山志).

Lingu

Lingu was a native of Shaoxing. He lived southwest of Luoshan. He wore tattered monastic robes and hemp shoes, and only encouraged people to recite the Buddha's name. One day, he saw a Buddha coming to greet him in the white clouds, and then he transformed and departed. The local people named his hermitage Baiyun (White Cloud) Hermitage (from the 'Pure Land Complete Works' 凈土全書).

Wanyuan

Wanyuan, whose surname was Qiao, was a native of Changxing in Huzhou. He was dull-witted, and he was not angry when others scolded him, nor was he happy when others praised him. He single-mindedly recited the Buddha's name for decades. In the seventh month of the second year of Kangxi, he suddenly tied himself to a grass hut. A man named Yin Ren, who had a good relationship with Wanyuan, said to him, 'Since Master has tied himself to the grass hut, I will go to Suzhou to sell tea and return to prepare a mattress for you.' Wanyuan said, 'I appreciate your kindness, but I'm afraid I won't be able to wait.' On the first day of the ninth month, he had a slight illness and only drank plain water. On the sixth day at noon, he entered the grass hut himself, sat in the lotus position, and passed away (from the 'Pure Land Complete Works' 凈土全書).

Shengci

Shengci, whose courtesy name was Yule, and surname was Yang, was a native of Beiqiao in Chuzhou. He became a monk at Jiming Temple. At the age of fourteen, he visited Master Xizhu and studied the Vijnanavada (唯識論, Consciousness-only) doctrine. But he did not attain enlightenment. At that time, Master Bikong was lecturing on the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) at Shiziku (師子窟, Lion's Cave), Shengci went to rely on him. He once used the great matter of birth and death to enlighten his parents. His parents were thus enlightened and both became monks. At the age of twenty-nine, Master Xizhu passed on his robe and bowl to him.

明年。主雞鳴寺。后居上乘庵。唯以凈土為歸。未幾示疾。臨終謂母氏曰。彌陀舟航。能渡苦海。言訖而逝。時康熙二年十二月七日也。年五十七(賢首宗乘)。

成時

成時。號堅密。姓吳。徽州歙縣人。少為諸生。年二十八出家。于禪教二宗。參訪略遍。及見蕅益法師。遂終身依止。卒傳其道。歙人延時居仰山。山中猛獸皆馴伏。自撰齋天法儀。感天神現身。人多見者。后往江寧。駐錫天界半峰。宏靈峰之遺教。勤修凈業。日有定課。雖甚寒暑不少懈。刻凈土十要。為之序以暢其旨。其文曰。凈土法門者何。法界緣起也。何謂法界。吾人現前一念之心。不唯非塊然。亦復非倏爾。才有能起。即屬所緣。非能緣者。不得已強名之曰無相。然虛空兔角。亦受無相之名。而虛空有表顯相。兔角有斷無相。非真無相。又不得已強名此無相曰真。唯其無相而真。故十方三世依正色心自他凡聖等法。皆在我現前一念無相真心中。炳然齊現。心無相而真。從心所現。一切諸法。莫不無相而真。是故於中隨拈一毫末。一一皆具十方三世依正色心自他凡聖等法。而無餘欠。乃至一欬一掉。一名一字。罔非自心之全體大用。而欬掉名字之外。更無一法可得。此所謂法界也。何謂法界緣起。聖凡皆此法界。非粗妙。無減增。

【現代漢語翻譯】現代漢語譯本：明年，他住在雞鳴寺（位於南京的著名寺廟）。後來，他居住在上乘庵（可能是一座小寺廟或修行場所），一心以凈土法門為歸宿。不久之後，他生病了。臨終時，他對母親說：『彌陀（阿彌陀佛）的慈悲之舟，能夠渡過苦海。』說完就去世了。那時是康熙二年十二月七日，享年五十七歲（屬於賢首宗的傳承）。

成時

成時，法號堅密，姓吳，是徽州歙縣人。年輕時是讀書人。二十八歲時出家，對於禪宗和教宗都廣泛參訪過。等到見到蕅益法師（明末清初的佛教大師）后，就終身依止他，最終繼承了他的道統。歙縣人請成時居住在仰山，山中的猛獸都被馴服。他自己撰寫齋天法儀（一種供養諸天神的儀式），感得天神現身，很多人都見到了。後來前往江寧（南京），駐錫在天界半峰（可能是一座寺廟或修行場所），弘揚靈峰（蕅益法師的別號）的遺教，勤奮地修習凈土法門，每天都有固定的功課，即使在非常寒冷或炎熱的季節也不懈怠。他刻印了《凈土十要》（凈土宗的重要典籍），併爲之作序，以闡明其中的宗旨。他的文章說：『什麼是凈土法門？是法界緣起。什麼是法界？是我們現在這一念的心，不僅僅不是頑固不化的，也不是轉瞬即逝的。只要有能起的作用，就屬於所緣。不是能緣的，不得已勉強稱之為無相。然而虛空和兔角，也接受無相之名，而虛空有表顯之相，兔角有斷滅之相，不是真正的無相。又不得已勉強稱這個無相為真。正因為它是無相而真實的，所以十方三世的依報和正報、色法和心法、自身和他身、凡夫和聖人等一切法，都在我現前一念無相真心中，明明白白地同時顯現。心是無相而真實的，從心所顯現的一切諸法，沒有不是無相而真實的。因此，在其中隨便拈取一根毫毛，每一根都具備十方三世的依報和正報、色法和心法、自身和他身、凡夫和聖人等一切法，而沒有絲毫欠缺。乃至一聲咳嗽、一個動作、一個名稱、一個字，沒有不是自心之全體大用，而在咳嗽、動作、名稱、字之外，更沒有一法可以得到。這就是所謂的法界。什麼是法界緣起？聖人和凡夫都在這個法界之中，沒有粗妙之分，沒有減少或增加。』

【English Translation】 English version: The following year, he resided at Jiming Temple (a famous temple in Nanjing). Later, he lived at Shangcheng Hermitage (possibly a small temple or practice place), wholeheartedly taking the Pure Land path as his refuge. Not long after, he fell ill. On his deathbed, he said to his mother: 'Amitabha's (Amitābha Buddha) compassionate boat can ferry across the sea of suffering.' After saying this, he passed away. It was the seventh day of the twelfth month of the second year of the Kangxi reign, at the age of fifty-seven (belonging to the lineage of the Xianshou School).

Chengshi

Chengshi, also known as Jianmi, whose surname was Wu, was a native of She County, Huizhou. In his youth, he was a scholar. At the age of twenty-eight, he became a monk, widely visiting both Chan (Zen) and Teaching schools. After meeting Master Ouyi (a prominent Buddhist master of the late Ming and early Qing dynasties), he followed him for the rest of his life, eventually inheriting his lineage. The people of She County invited Chengshi to reside at Yang Mountain, where the wild beasts were tamed. He personally composed the Ritual for Offering to the Devas (a ritual for making offerings to the gods), which moved the devas to appear in person, witnessed by many. Later, he went to Jiangning (Nanjing), residing at Tianjie Banfeng (possibly a temple or practice place), propagating the teachings left by Lingfeng (Ouyi's alias), diligently cultivating the Pure Land path, with fixed daily practices, never slacking even in extreme cold or heat. He printed the 'Ten Essentials of the Pure Land' (important texts of the Pure Land school) and wrote a preface to elucidate its essence. His writing says: 'What is the Pure Land Dharma gate? It is the arising of the Dharmadhatu. What is the Dharmadhatu? It is the present moment of our mind, which is not only not inert, but also not fleeting. As soon as there is the ability to arise, it belongs to what is conditioned. That which is not conditioned is reluctantly called no-form. However, empty space and rabbit horns also receive the name of no-form, but empty space has a manifesting form, and rabbit horns have a form of annihilation, not truly no-form. Again, we reluctantly call this no-form true. Precisely because it is no-form and true, all dharmas of the ten directions and three times, including the dependent and retributive environments, form and mind, self and others, ordinary beings and sages, are all clearly and simultaneously present in my present moment of no-form true mind. The mind is no-form and true, and all dharmas manifested from the mind are none other than no-form and true. Therefore, if we randomly pick up a single hair, each one fully possesses all dharmas of the ten directions and three times, including the dependent and retributive environments, form and mind, self and others, ordinary beings and sages, without any deficiency. Even a cough, a movement, a name, a word, none is not the entire great function of one's own mind, and outside of the cough, movement, name, and word, there is not a single dharma to be obtained. This is what is called the Dharmadhatu. What is the arising of the Dharmadhatu? Sages and ordinary beings are all within this Dharmadhatu, without coarse or subtle distinctions, without decrease or increase.'

不涉生死。不幹迷悟。而悟順法界故。出生二種涅槃。迷逆法界故。妄現二種生死。迷逆生死。法界宛然。無奈眾生從未悟故。終不能了。諸佛菩薩愍之。從一真法界。起種種因緣。世出世間事類無算。一介螻蟻。萬聖互援。神力既同。慈心亦等。而眾生迷逆妄故。受化不齊。于諸佛菩薩平等光中。有有緣無緣。及緣中淺深久近之異。緣分差等。化辨從違。若或無緣。徒勞引領。此所謂法界緣起也。是故建化門中。只論系珠一義。如法華妙典。廣談宿因。先聖以四釋闡明(因緣釋約教釋本跡釋觀心釋)。而必以因緣居首。由緣匪一。故教網弛張。由教無方。故恩德貫徹。由恩不可窮盡。故得消歸自己。領納家珍。故知因緣即第一義。是旨也。精研藏教。備考群宗。由忍土而遐攬十虛。從末流而曠觀三際。則求生凈土一法。誠法界第一緣起矣。說者謂阿彌愿勝。駕越諸方。然諸佛愿等。子等心等。法性海中。豈容優劣。而千經萬論。極口指歸樂邦。十方廣長。同聲勸贊光壽者。何哉。緣在故耳。緣何謂在。信也。何謂不在。不信也。信不在處。惡業障之。又諸佛四土。上三上容有橫義。至同居土。大抵有豎無橫。唯極樂同居。橫具四土。是故有情。以凡夫而例一生補處。國土即緣生而顯稱性法塵。佛身因應化而見法身真

【現代漢語翻譯】現代漢語譯本不涉及生死，不關乎迷惑與覺悟。因為覺悟順應法界，所以出生兩種涅槃（寂滅）。因為迷惑違逆法界，所以虛妄顯現兩種生死。迷惑違逆生死，法界依然如是。無奈眾生從未覺悟，始終不能明瞭。諸佛菩薩憐憫他們，從一真法界出發，生起種種因緣，世間和出世間的事類無數。即使是一隻螻蟻，也有萬聖互相援助。神力既然相同，慈悲心也相等。但是眾生因為迷惑違逆虛妄，接受教化的程度不一致。在諸佛菩薩平等的佛光中，有有緣、無緣，以及緣分深淺久近的差異。緣分有差別，教化也因之而有順從和違背。如果與眾生沒有緣分，徒勞引導。這就是所謂的法界緣起。因此，在建立教化之門中，只論『系珠』這一意義。《法華經》這部妙典，廣泛談論宿世因緣。先聖用四種解釋來闡明（因緣釋、約教釋、本跡釋、觀心釋），而必定以因緣放在首位。因為緣不是單一的，所以教化的網路才能張弛有度。因為教化沒有固定的方式，所以恩德才能貫徹始終。因為恩德不可窮盡，所以才能消歸自己，領納家珍。所以說因緣就是第一義，是這個宗旨。精研藏教，備考各宗各派，從娑婆忍土而遠觀十方虛空，從末流而廣觀過去、現在、未來三際，那麼求生凈土這一法門，確實是法界第一緣起啊！有人說阿彌陀佛（Amitābha）的願力殊勝，超越其他諸佛。然而諸佛的願力相等，佛與眾生的心也相等，在法性海中，怎麼會有優劣之分呢？而千經萬論，極力指歸極樂世界（Sukhavati），十方廣長舌相，同聲勸贊阿彌陀佛的光明和壽命，這是為什麼呢？因為緣分存在啊！什麼叫做緣分存在呢？就是信。什麼叫做緣分不存在呢？就是不信。在沒有信的地方，惡業會阻礙。而且諸佛的四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），上三土或許有橫向的意義，到了凡聖同居土，大抵只有縱向的意義，唯有極樂世界的凡聖同居土，橫向具備四土的功德。因此，有情眾生，以凡夫的身份而能比擬一生補處菩薩（Ekajati-pratibaddha），國土即是緣生而顯現稱性法塵，佛身因應化而見到法身真如。

【English Translation】 English version It does not involve birth and death, nor does it concern delusion and enlightenment. Because enlightenment accords with the Dharmadhatu (法界, realm of reality), it gives rise to two kinds of Nirvana (涅槃, cessation of suffering). Because delusion goes against the Dharmadhatu, it falsely manifests two kinds of birth and death. When delusion goes against birth and death, the Dharmadhatu remains as it is. Unfortunately, sentient beings have never awakened, and ultimately cannot understand. The Buddhas and Bodhisattvas (菩薩, beings striving for enlightenment) have compassion for them, and from the One True Dharmadhatu, they arise various causes and conditions, with countless worldly and other-worldly events. Even an ant has the mutual assistance of all the sages. Their divine power is the same, and their compassionate heart is equal. However, because sentient beings are deluded and go against what is false, the degree to which they receive transformation is not uniform. In the equal light of all the Buddhas and Bodhisattvas, there are those with affinity, those without affinity, and differences in the depth, duration, and proximity of their affinity. The differences in affinity determine whether transformation is followed or opposed. If there is no affinity, it is futile to guide. This is what is meant by the arising of conditions in the Dharmadhatu. Therefore, in establishing the gate of transformation, only the meaning of 'tied pearl' is discussed. The wonderful Sutra of the Lotus Flower (法華經, Lotus Sutra) extensively discusses past causes and conditions. The ancient sages used four explanations to clarify (explanation by cause and condition, explanation by doctrine, explanation by origin and traces, explanation by contemplation), and they always put cause and condition first. Because conditions are not singular, the net of teachings can be relaxed or tightened. Because teachings have no fixed form, grace and virtue can be thoroughly implemented. Because grace cannot be exhausted, it can be dissolved back into oneself, receiving the treasures of one's own home. Therefore, it is known that cause and condition is the first meaning, this is the purpose. By thoroughly studying the Tripitaka (藏教, Buddhist canon) and examining all schools, from the land of endurance (忍土, Saha world) one can look far into the ten directions of emptiness, and from the end of the stream one can broadly view the three periods of past, present, and future. Then, the practice of seeking rebirth in the Pure Land (凈土, Pure Land) is truly the first arising of conditions in the Dharmadhatu! Some say that the vows of Amitabha (阿彌陀佛) are superior, surpassing those of all other Buddhas. However, the vows of all Buddhas are equal, and the minds of Buddhas and sentient beings are equal. In the sea of Dharma-nature, how can there be superiority or inferiority? Yet, thousands of sutras and treatises emphatically point to the Land of Bliss (樂邦, Sukhavati), and the broad and long tongues of the ten directions unanimously praise the light and lifespan of Amitabha. Why is this? Because the affinity is present! What does it mean for affinity to be present? It means faith. What does it mean for affinity to be absent? It means lack of faith. Where there is no faith, evil karma obstructs. Moreover, in the four lands of the Buddhas (四土, Four Lands: the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling with Ordinary and Noble Beings), the upper three lands may have horizontal meaning, but in the Land of Co-dwelling, there is mostly only vertical meaning. Only the Land of Co-dwelling in the Land of Bliss horizontally possesses the merits of the four lands. Therefore, sentient beings, as ordinary beings, can be compared to Bodhisattvas of the next life (一生補處菩薩, Ekajati-pratibaddha), the land is the arising of conditions that manifests the Dharma-dust of the nature, and the Buddha-body, in response to transformation, sees the true nature of the Dharma-body.

常。說法從眾鳥而聞梵音深遠。以要言之。法法圓融。塵塵究竟。教海無一名相可筌蹄。法門無一因果可比擬。然此等希有。十方罕聞。而唯在極樂者。何哉。緣深故耳。緣何謂深。信深也。緣何謂淺。信淺也。信根淺處。恒情域之。諸佛度生。皆經累劫。從凡階聖。不退為難。今求生極樂。但七日竭誠。十念傾注。雖陷惡逆。悉記往生。才得往生。便圓踞三不退地。且見阿彌。即見十方諸佛。生極樂。即生一切剎海。乃至阿彌一光。極樂一塵。悉能于中頓證十方三世依正色心自他凡聖等法。而不出剎那際三昧。夫諸佛度生如彼難。阿彌度生如此易者。何哉。緣久故耳。緣何謂久。信久也。緣何謂近。信近也。信緣近處。時分限之。如上所論。專重有緣。緣深則境界難思。非十地等覺所能測。緣久則神力迅速。非三祇百劫所可倫。要之阿彌。非有加於吾心也。吾心一念離絕。故聖凡無在。吾心萬法頓融。故四土無在。吾心不屬時劫。故十世剎那無在。吾心不屬方隅。故微塵剎海無在。吾何歉乎哉。特仗增上因緣。一顯發之耳。故凈土一門。至簡至妙。唯以現前一念無明業識之心。專稱阿彌陀佛名號。無間一心。未有不親證親到者。但恐法門之戲論難忘。生死之天懷不切。或執摩尼而視同瓦礫。或以指爪而撮摩虛空。或

【現代漢語翻譯】現代漢語譯本：常。所說的佛法之音，是從眾鳥鳴叫中聽到的，深遠而悠長。總而言之，一切法都是圓融無礙的，每一微塵都蘊含著究竟的真理。佛法的海洋中，沒有一個名相可以用來捕捉其真意；凈土法門中，沒有一個因果可以用來比擬其殊勝。然而，這些稀有難得的境界，十方世界都難以聽聞，卻唯獨在極樂世界才能實現，這是為什麼呢？是因為往生極樂世界的因緣深厚的緣故。什麼叫做因緣深厚呢？就是信心的深厚。什麼叫做因緣淺薄呢？就是信心的淺薄。在信心根基淺薄的地方，人們常常被世俗的情感所束縛。諸佛度化眾生，都要經歷無數劫的時間，從凡夫到成聖，不退轉是非常困難的。現在求生極樂世界，只要七日竭誠唸佛，十念傾注心力，即使是犯下極重罪業的人，也能蒙佛接引，往生極樂。一旦往生，便能圓滿獲得三種不退轉的果位。而且見到阿彌陀佛，就等於見到了十方諸佛。往生極樂世界，就等於往生到一切佛國剎土。乃至阿彌陀佛的一道光明，極樂世界的一粒微塵，都能在其中頓悟十方三世的依報、正報、色法、心法、自、他、凡、聖等一切法，而不離開剎那際的三昧境界。諸佛度化眾生如此艱難，阿彌陀佛度化眾生卻如此容易，這是為什麼呢？是因為往生極樂世界的因緣久遠的緣故。什麼叫做因緣久遠呢？就是信心的久遠。什麼叫做因緣短暫呢？就是信心的短暫。在信心因緣淺近的地方，人們常常用時間來限制它。像上面所說的，特別注重有緣。因緣深厚，則境界不可思議，不是十地菩薩等覺菩薩所能測度的。因緣久遠，則神力迅速，不是三大阿僧祇劫、一百劫所能比擬的。總而言之，阿彌陀佛並沒有增加什麼到我的心中，而是我心一念的離絕，所以聖凡沒有差別。我心萬法頓然融合，所以四土沒有差別。我的心不屬於時間，所以十世剎那沒有差別。我的心不屬於空間，所以微塵剎海沒有差別。我還有什麼欠缺的呢？只不過是憑藉增上因緣，將它顯發出來罷了。所以凈土法門，至簡至妙，只要用現前一念無明業識之心，專心稱念阿彌陀佛的名號，沒有間斷，一心不亂，沒有不能親自證悟，親自到達極樂世界的。只是恐怕人們對佛法中的戲論難以忘懷，對生死的切身感受不夠深刻，或者拿著摩尼寶珠卻把它看作瓦礫，或者用指甲去撮摩虛空。

【English Translation】 English version: Constantly. The Dharma sound heard from the multitude of birds is profound and far-reaching. In short, all Dharmas are perfectly integrated, and every dust particle contains the ultimate truth. In the ocean of Dharma, there is not a single name or form that can be used to capture its true meaning; in the Pure Land Dharma gate, there is not a single cause and effect that can be compared to its supreme excellence. However, why are these rare and difficult-to-obtain realms, which are rarely heard of in the ten directions, only realized in the Land of Ultimate Bliss? It is because of the deep affinity for rebirth in the Land of Ultimate Bliss. What is meant by deep affinity? It is deep faith. What is meant by shallow affinity? It is shallow faith. Where the roots of faith are shallow, people are often bound by worldly emotions. All Buddhas save sentient beings, requiring countless eons of time, from ordinary beings to becoming saints, and non-retrogression is difficult. Now, seeking rebirth in the Land of Ultimate Bliss requires only seven days of sincere recitation of the Buddha's name, pouring one's heart into ten recitations. Even those who have committed extremely serious sins can be guided by the Buddha to be reborn in the Land of Ultimate Bliss. Once reborn, one can perfectly attain the three non-retrogressions. Moreover, seeing Amitabha Buddha is equivalent to seeing all the Buddhas in the ten directions. Being born in the Land of Ultimate Bliss is equivalent to being born in all Buddha lands. Even a ray of light from Amitabha Buddha, a particle of dust in the Land of Ultimate Bliss, can instantly awaken to all the Dharmas of the ten directions and three times, including the dependent and rightful retributions, form, mind, self, others, ordinary beings, and saints, without leaving the Samadhi realm of an instant. Why is it so difficult for all Buddhas to save sentient beings, but so easy for Amitabha Buddha to save sentient beings? It is because of the long-standing affinity for rebirth in the Land of Ultimate Bliss. What is meant by long-standing affinity? It is long-standing faith. What is meant by short-term affinity? It is short-term faith. Where the affinity of faith is shallow, people often limit it with time. As mentioned above, special emphasis is placed on having affinity. If the affinity is deep, the realm is inconceivable, not measurable by tenth-ground Bodhisattvas or those of equal enlightenment. If the affinity is long-standing, the divine power is swift, not comparable to three great asamkhya kalpas or a hundred kalpas. In short, Amitabha Buddha has not added anything to my mind, but it is the separation of a single thought in my mind that makes no difference between saints and ordinary beings. My mind instantly merges with all Dharmas, so there is no difference between the four lands. My mind does not belong to time, so there is no difference between the ten ages and an instant. My mind does not belong to space, so there is no difference between the dust-particle-like sea of lands. What do I lack? It is only by relying on the enhancing cause and condition that it is revealed. Therefore, the Pure Land Dharma gate is extremely simple and profound. Just use the present moment of ignorance and karmic consciousness to wholeheartedly recite the name of Amitabha Buddha, without interruption, with one mind, and there is no one who cannot personally realize and personally reach the Land of Ultimate Bliss. It is only feared that people will find it difficult to forget the playful arguments in the Dharma, and that their personal experience of life and death is not profound enough, or that they hold a Mani jewel but regard it as a tile, or that they use their fingernails to pick at the void.

抉醫而與眼以明。或傳經而苦舌之鴂。如此則揚之與抑。總莫暢乎本懷。而信之與疑。皆不成乎三昧。間有大智。知進知退。知存知亡。而未遘至人。未獲圓悟。未窮極致。未學要詮。欲升永明之堂。入楚石之室。居五濁之世。闡難信之宗。殊非聊爾。昔靈峰老人。選定凈土十要一書。剞劂未全。乙未以後。梨棗四散。成時竊念凈土諸書。唯此十種盡善盡美。爰加點評。稍事節略。自以觀經初門彌陀行儀二種附之。訂訖。倡募流通。而大心緇白共成焉。於是成時合掌稽首。重為告曰。凈土持名之法。有三大要焉。一者。六字洪名。唸唸之間。欣厭具足。如出幽獄。奔托王家。步步之間。欣厭具足。是故萬緣之唾不食。眾苦之忍莫回。高置身於蓮華。便訂盟于芬利。蛆蠅糞壤。可殺驚慚。二者。參禪必不可無凈土。為防退墮。寧不寒心。凈土必不可入禪機。意見稍乘。二門俱破。果能專修凈業。不須更涉余宗。冷暖自知。何容強諍。三者。一句彌陀。非大徹不能全提。而最愚亦無少欠。倘有些子分別。便成大法魔殃。只貴一心受持。寧羨依稀解悟。乞兒若見小利。急須吐棄無餘。棒打石人頭。爆爆論實事。已上三要頗切今時。尚能真實指迷。我願捨身供養。十方三世。共聞此言。康熙十七年十月十五日。卒于江寧半峰。

三日前異香繞室(余學齋集凈土十要序)。

行䇿

行䇿。字截流。姓蔣。父全昌。宜興老儒也。與憨山清公為友。憨山既示寂之三年。為天啟六年。一夕全昌夢憨山入室而生子。因名之曰夢憨。及長。父母相繼逝。發出世志。年二十三。投武林理安寺箬庵問公出家。脅不至席者五年。頓徹法原。問公化去。䇿住報恩寺。遇同參息庵瑛師。勸修凈業。又遇錢塘樵石法師。引閱臺教。乃同入凈室。修法華三昧。宿慧頓通。窮徹教髓。康熙二年。結庵于杭州法華山西溪河渚間。專修凈業。因名所居曰蓮柝庵。九年。住虞山普仁院。唱興蓮社。學者翕然宗之。著勸發真信文曰。唸佛三昧。其來尚矣。雖曰功高易進。而末世行人。罕獲靈驗。良由信愿不切。未能導其善行以要歸凈土故也。今既廣邀善侶。同修凈因。若非諦審發心。寧知出苦要道。凡我同人。預斯法會者。須具真實信心。茍無真信。雖唸佛持齋。放生修福。祇是世間善人。報生善處受樂。當受樂時即造業。既造業已必墮苦。正眼觀之。較他一闡提旃陀羅輩。僅差一步耳。如是信心。豈為真實。所謂真信者。第一要信得心佛眾生。三無差別。我是未成之佛。彌陀是已成之佛。覺性無二。我雖昏迷倒惑。覺性未曾失。我雖積劫輪轉。覺性未曾動。故曰一

【現代漢語翻譯】三日前，異香瀰漫整個房間（出自余學齋所著《凈土十要序》）。

行䇿（Xing Ce）

行䇿，字截流（Jieli），姓蔣。父親全昌（Quanchang）是宜興（Yixing）一位老儒。與憨山清公（Hanshan Qinggong）是朋友。憨山清公圓寂三年後，即天啟六年，一天晚上全昌夢見憨山清公進入他的房間並轉世為他的兒子，因此給他取名為夢憨（Menghan）。長大后，父母相繼去世，他發出了出世的志向。二十三歲時，他投奔武林（Wulin）理安寺（Li'an Temple）的箬庵問公（Ruo'an Wengong）出家。五年時間裡，他從不躺臥休息，最終徹底領悟了佛法的根源。問公圓寂后，行䇿住持報恩寺（Bao'en Temple）。在那裡，他遇到了同參道友息庵瑛師（Xi'an Ying Shi），勸他修習凈土法門。後來又遇到了錢塘（Qiantang）樵石法師（Qiaoshi Fashi），引導他閱讀天臺宗的經典。於是他們一同進入凈室，修習法華三昧（Fahua Samadhi）。宿世的智慧頓時貫通，徹底領悟了天臺宗的精髓。康熙二年，他在杭州（Hangzhou）法華山（Fahua Mountain）西溪河渚（Xixi Hezhu）間結廬而居，專心修習凈土法門，因此將所居住的地方命名為蓮柝庵（Lian Tuo An）。康熙九年，他住持虞山（Yushan）普仁院（Puren Temple），倡導興辦蓮社（Lian She），學者們紛紛尊崇他。他所著的《勸發真信文》中寫道：『唸佛三昧，由來已久。雖然說它功德高深且容易進步，但是末法時代的修行人，很少能獲得靈驗。這是因為信愿不懇切，不能引導他們的善行以歸向凈土的緣故。現在既然廣泛邀請善友，一同修習凈土的因緣，如果不是認真審察自己的發心，怎麼能知道脫離苦海的重要途徑呢？凡是參與這次法會的人，必須具備真實的信心。如果沒有真實的信心，即使唸佛持齋、放生修福，也只是世間的善人，只能在來世投生到善處享受快樂。當享受快樂的時候就會造業，既然造了業就必定會墮入痛苦。用正眼來看，比起那些斷善根的一闡提（Icchantika，斷善根者）和旃陀羅（Candala，賤民），僅僅只差一步而已。這樣的信心，怎麼能算是真實的呢？所謂真實的信心，第一就是要相信心、佛、眾生，三者沒有差別。我是尚未成佛的佛，阿彌陀佛（Amitabha）是已經成佛的佛。覺悟的本性沒有兩樣。我雖然昏昧顛倒迷惑，覺悟的本性卻從未失去。我雖然經歷了無數劫的輪迴，覺悟的本性卻從未動搖。所以說是一如。』

【English Translation】 Three days ago, an extraordinary fragrance filled the room (from Yu Xuezhai's 'Preface to the Ten Essentials of Pure Land').

Xing Ce

Xing Ce, styled Jieli, surname Jiang. His father, Quanchang, was an old Confucian scholar from Yixing. He was friends with Hanshan Qinggong. Three years after Hanshan Qinggong passed away, in the sixth year of the Tianqi era, Quanchang dreamed one night that Hanshan Qinggong entered his room and was reborn as his son, so he named him Menghan. After growing up, his parents passed away one after another, and he developed the aspiration to renounce the world. At the age of twenty-three, he went to Li'an Temple in Wulin to become a monk under Ruo'an Wengong. For five years, he never lay down to rest, and finally thoroughly understood the source of the Dharma. After Wengong passed away, Xing Ce became the abbot of Bao'en Temple. There, he met his fellow practitioner Xi'an Ying Shi, who advised him to cultivate the Pure Land Dharma. Later, he met the Dharma Master Qiaoshi from Qiantang, who guided him to read the Tiantai scriptures. So they entered a quiet room together to cultivate the Lotus Samadhi (Fahua Samadhi). His wisdom from past lives suddenly became clear, and he thoroughly understood the essence of the Tiantai school. In the second year of the Kangxi era, he built a hermitage between Xixi Hezhu of Fahua Mountain in Hangzhou, and devoted himself to cultivating the Pure Land Dharma, so he named his residence Lian Tuo An. In the ninth year of the Kangxi era, he became the abbot of Puren Temple in Yushan, and advocated the establishment of the Lotus Society (Lian She), which scholars revered. In his 'Exhortation to Generate True Faith,' he wrote: 'The Samadhi of Buddha Recitation has been around for a long time. Although it is said to be highly meritorious and easy to advance, practitioners in the Dharma-ending Age rarely obtain miraculous results. This is because their faith and vows are not sincere, and they cannot guide their good deeds to return to the Pure Land. Now that we have widely invited good friends to cultivate the causes of the Pure Land together, if we do not carefully examine our own aspirations, how can we know the important path to escape the sea of suffering? All those who participate in this Dharma assembly must have true faith. Without true faith, even if they recite the Buddha's name, observe precepts, release living beings, and cultivate blessings, they are only worldly good people, who can only be reborn in good realms to enjoy happiness. When they enjoy happiness, they will create karma, and since they have created karma, they will inevitably fall into suffering. Looking at it with the right eye, they are only one step away from those Icchantikas (Icchantika, those who have severed their roots of goodness) and Candalas (Candala, outcastes). How can such faith be considered true? The so-called true faith is, first of all, to believe that the mind, the Buddha, and sentient beings are not different. I am a Buddha who has not yet attained Buddhahood, and Amitabha (Amitabha) is a Buddha who has already attained Buddhahood. The nature of enlightenment is not different. Although I am confused and deluded, the nature of enlightenment has never been lost. Although I have transmigrated through countless kalpas, the nature of enlightenment has never been shaken. Therefore, it is said to be one.'

念回光。便同本得也。次要信得我是理性佛。名字佛。彌陀是究竟佛。性雖無二。位乃天淵。若不專念彼佛。求生彼國。必至隨業流轉。受苦無量。所謂法身流轉五道。不名為佛。名為眾生矣。次要信得我雖障深業重。久居苦域。是彌陀心內之眾生。彌陀雖萬德莊嚴。遠在十萬億剎之外。是我心內之佛。既是心性無二。自然感應道交。如磁石吸鐵。無可疑者。所謂憶佛唸佛。現前當來必定見佛。去佛不遠也。具如上真信者。雖一毫之善。一塵之福。皆可迴向西方。莊嚴凈土。何況持齋秉戒。放生布施。讀誦大乘。供養三寶。種種善行。豈不足充凈土資糧。唯其信處不真。遂乃淪於有漏。故今修行。別無要術。但於二六時中。加此三種真信。則一切行履。功不唐捐矣。又嘗起精進七期。作文以示眾曰。七日持名。貴在一心不亂。無間無雜。非必以快念多念為勝也。但不緩不急。密密持去。使心中句號。歷歷分明。著衣吃飯。行住坐臥。一句洪名。綿密不斷。如呼吸相似。既不散亂。亦不沉沒。如是持名。可謂事上能一心精進者矣。若能體究萬法皆如。無有二相。所謂生佛不二。自他不二。因果不二。依正不二。凈穢不二。苦樂不二。忻厭不二。取捨不二。菩提煩惱不二。生死涅槃不二。是諸二法。皆同一相。一道清凈。

不用勉強差排。但自如實體究。體究之極。與自本心。忽然契合。方知著衣吃飯。總是三昧。嬉笑怒罵。無非佛事。一心亂心。終成戲論。二六時中。覓毫髮許異相不可得。如是了達。方是真正學道人一心精進持名也。前一心似難而易。后一心似易而難。但能前一心者。往生可必。兼能后一心者。上品可階。然此兩種一心。皆是博地凡夫邊事。凡有心者。皆可修學。同堂緇素。各須勤䇿身心。近則七日內。遠則一生中。常作如是信。常修如是行。縱不克證。為因亦強。華宮托品。必不在中下矣。居普仁十三載。至康熙二十一年七月九日卒。年五十五。時有孫翰者。病死。一晝夜復甦。曰吾為冥司勾攝。系閻羅殿下。黑暗中忽睹光明燭天。香華布空。閻羅伏地。迎西歸大師。問大師何人。云截流也。吾以師光所照。遂得放還。同日有吳氏子病死。逾夕復活。具言所見。亦如翰言(余學齋集凈土約說)。

海潤

海潤。字西一。淮安山陽人。康熙二十九年三月。至江寧華山。年僅二十餘。眾問作何行業。曰。唸佛。問茲來何為。曰。吾為生死事故來。四月朔午刻便去。眾問何去。曰。到時自見也。至期眾忽見山頂火光燭天。亟趨視。見潤跏趺貴人峰。火從眼耳口鼻中迸出。然其軀。良久。全身端直。火盡不傾

【現代漢語翻譯】現代漢語譯本不用勉強區分差別，但要深入探究自如的實體。探究到極致，與自己的本心忽然契合，才知道穿衣吃飯，都是三昧（正定）。嬉笑怒罵，無非是佛事。執著於一心或亂心，最終都成了戲論。一天二十四小時中，找不到絲毫的差異之處。如果能這樣通達，才是真正學道人一心精進持名唸佛。前一種一心似乎難而容易達到，后一種一心似乎容易而難以達到。但如果能做到前一種一心，往生西方極樂世界就一定可以實現。如果還能做到后一種一心，就能達到更高的品位。然而這兩種一心，都是凡夫俗子的修行。凡是有心的人，都可以修學。同在一個佛堂的僧人和居士，都必須勤勉地約束身心。近則七日之內，遠則一生之中，常常抱持這樣的信念，常常修習這樣的行為。即使不能證悟，也能成為強大的因緣。在西方極樂世界的蓮花宮中託生，品位也一定不會在中下等。截流大師在普仁寺住了十三年，到康熙二十一年七月九日去世，享年五十五歲。當時有個叫孫翰的人，病死後，過了一晝夜又甦醒過來，說：『我被陰間的官吏勾攝，關在閻羅殿下。黑暗中忽然看到光明照亮天空，香花布滿空中。閻羅王伏在地上，迎接西歸的大師。』問大師是什麼人，回答說是截流大師。我因為被大師的光芒照耀，才得以放還。』同日有個姓吳的人的兒子病死，過了一夜也復活了，詳細地說出所見到的情景，也和孫翰說的一樣（出自余學齋《集凈土約說》）。

海潤

海潤，字西一，淮安山陽人。康熙二十九年三月，來到江寧華山，年僅二十多歲。眾人問他做什麼行業，他說：『唸佛。』問他來這裡做什麼，他說：『我為生死大事而來。』四月初一午時就要走了。眾人問他去哪裡，他說：『到時候自然會知道。』到了那天，眾人忽然看到山頂火光照亮天空，急忙跑去看，看見海潤跏趺坐在貴人峰上，火焰從他的眼耳口鼻中噴出，焚燒他的身體。過了很久，全身端正，火熄滅後身體也沒有傾倒。

【English Translation】 English version Do not force distinctions, but deeply investigate the self-existent entity. When investigation reaches its peak, it suddenly aligns with one's own original mind, and then one realizes that wearing clothes and eating meals are all Samadhi (right concentration). Joy, anger, laughter, and scolding are all nothing but Buddha's work. Clinging to a single mind or a distracted mind ultimately becomes a trivial matter. Throughout the twenty-four hours of the day, not a trace of difference can be found. If one can understand this, then one is truly a practitioner who diligently recites the Buddha's name with a single mind. The former single-mindedness seems difficult but is easy to achieve, while the latter single-mindedness seems easy but is difficult to achieve. But if one can achieve the former single-mindedness, rebirth in the Western Pure Land is certain. If one can also achieve the latter single-mindedness, one can attain a higher rank. However, both of these single-mindednesses are the practice of ordinary people. Anyone with a mind can cultivate and learn. Monks and laypeople in the same hall must diligently restrain their bodies and minds. In the near future, within seven days, and in the long term, throughout one's life, always hold such faith and always practice such conduct. Even if one cannot attain enlightenment, it will become a strong cause. Rebirth in the lotus palace in the Western Pure Land will certainly not be in the middle or lower ranks. Master Jieliu (Jieliu: Name of a Buddhist monk) lived in Puren Temple for thirteen years and passed away on July 9th of the twenty-first year of the Kangxi era, at the age of fifty-five. At that time, there was a man named Sun Han who died of illness and revived after a day and night, saying: 'I was summoned by the officials of the underworld and imprisoned under King Yama's (Yama: The god of death) palace. In the darkness, I suddenly saw light illuminating the sky and fragrant flowers filling the air. King Yama prostrated on the ground, welcoming the master returning to the West.' When asked who the master was, he replied that it was Master Jieliu. I was released because I was illuminated by the master's light.' On the same day, the son of a man named Wu died of illness and revived the next night, detailing what he had seen, which was the same as what Sun Han had said (from Yu Xuezhai's 'Collected Essays on Pure Land').

Hairun

Hairun, styled Xiyi, was a native of Shanyang in Huai'an. In the third month of the twenty-ninth year of the Kangxi era, he came to Huashan in Jiangning, at the young age of twenty. When asked what he did for a living, he said: 'Reciting the Buddha's name.' When asked why he came here, he said: 'I came for the great matter of birth and death.' He was to leave at noon on the first day of the fourth month. When asked where he was going, he said: 'You will naturally know when the time comes.' On that day, the crowd suddenly saw firelight illuminating the sky at the top of the mountain and rushed to see. They saw Hairun sitting in the lotus position on Guiren Peak, with flames bursting from his eyes, ears, mouth, and nose, burning his body. After a long time, his whole body remained upright, and the fire extinguished without his body falling over.

。

時無錫長涇。有一庵僧。椎魯無他長。唯唸佛而已。一日告眾曰。吾明日當去。至明日。問其徒曰日中否。徒曰未。曰。姑遲之。少頃。復問。徒曰。中矣。乃踞座跏趺。口自出火。焚其身(息廬剩言)。

指南

指南。蘇州常熟人。居東塔吳王庵。終日默坐唸佛。人予之錢。即轉施與人。性坦率。於一切處無少繫戀。有芝塘里善士數人。素皈心焉。康熙三十年六月入城謁南。南謂曰。來月五日。與諸檀施別。眾如期往。南無他語。惟勸令專心念佛。趺坐而化(凈土約說后跋)。

超城

超城。字霞標。徽州人。姓汪。初禮師一寶。剃染于常州南嶽寺。繼之杭州南潤。受具于天笠珍公。參父母未生前話。一日聞擊板聲。有省。作偈呈珍。珍頷之。自是機鋒迅利。信口說法。都成章句。后入華頂。開深云庵故址潛修凈業。總兵藍公感異夢。輸金助之。既成。以授廣潤鏡。去之南澗。尋客金壇東禪寺。受縣人李肖巖請。開凈土寺。康熙三十四年秋。落成。即請虞山身葉萃繼其席。其年十月六日。萃至。城設茶別諸外護。激勸深切。積薪為座。將焚身供佛。詣大雄殿拈香。說偈云。漱口佛不喜聞。總是乞兒伎倆。直須念茲在茲。方為現大人相。據坐示眾曰。昔世尊于涅槃會上。以手摩胸

【現代漢語翻譯】現代漢語譯本：當時在無錫長涇，有一個庵廟裡的僧人，愚笨平庸沒有什麼特長，只會唸佛。有一天，他告訴眾人說：『我明天就要走了。』到了第二天，他問他的徒弟說：『到中午了嗎？』徒弟說：『還沒到。』他說：『那就等一會兒。』過了一會兒，他又問。徒弟說：『已經到中午了。』於是他就盤腿坐在座位上，口中自燃出火，焚燒了自己的身體（息廬剩言）。

指南（法號）指南，是蘇州常熟人，住在東塔吳王庵。整天默默地坐著唸佛。別人給他的錢，他就轉手施捨給別人。性格坦率，對於一切事物都沒有絲毫的留戀。有芝塘里的幾位善士，一向都真心皈依他。康熙三十年六月，指南進城拜訪南（指一位高僧）。南對他說：『下個月初五，和各位施主告別吧。』眾人如期前往。指南沒有其他話，只是勸他們專心念佛。然後盤腿坐化（凈土約說后跋）。

超城（法號）超城，字霞標，是徽州人，姓汪。起初拜師一寶，在常州南嶽寺剃度出家。後來到杭州南潤，在天笠珍公處受具足戒。參究『父母未生前』的話頭。有一天，聽到擊板的聲音，有所領悟。作偈呈給珍公，珍公點頭認可。從此以後，機鋒敏銳，信口說法，都成章句。後來進入華頂，在深云庵的舊址潛心修習凈土法門。總兵藍公感應到奇異的夢境，捐獻金錢幫助他。寺廟建成后，將寺廟交給廣潤鏡。之後前往南澗。不久后，應金壇東禪寺的邀請。接受縣人李肖巖的邀請，開創凈土寺。康熙三十四年秋天，寺廟落成，就請虞山身葉萃來繼承他的位置。同年十月初六，萃來到。超城設茶宴與各位護法告別，激勵勸勉非常懇切。堆積柴火作為座位，準備焚身供佛。前往大雄殿拈香，說偈語道：『漱口佛不喜聞，總是乞兒伎倆。直須念茲在茲，方為現大人相。』坐在座位上對眾人說：『從前世尊在涅槃法會上，用手摩胸

【English Translation】 English version: At that time, in Changjing, Wuxi, there was a monk in a hermitage, who was dull and mediocre with no special skills, only reciting the Buddha's name. One day, he told the assembly, 'I will be leaving tomorrow.' The next day, he asked his disciples, 'Is it noon yet?' The disciples said, 'Not yet.' He said, 'Then wait a while.' After a while, he asked again. The disciples said, 'It is noon.' Then he sat in full lotus posture, and fire came out of his mouth, burning his body (Xilu Shengyan).

Zhinan (Dharma name) Zhinan, was a native of Changshu, Suzhou, residing in the Wu Wang Hermitage of the East Pagoda. He sat silently reciting the Buddha's name all day long. People gave him money, which he immediately gave away to others. He was frank in nature and had no attachment to anything. Several virtuous men from Zhitang Village had long sincerely taken refuge in him. In June of the thirtieth year of Kangxi, Zhinan went to the city to visit Nan (referring to a high monk). Nan said to him, 'On the fifth day of next month, bid farewell to the benefactors.' The assembly went as scheduled. Nan had no other words, only urging them to concentrate on reciting the Buddha's name. Then he sat in full lotus posture and passed away (Postscript to Jingtu Yueshuo).

Chao Cheng (Dharma name) Chao Cheng, styled Xiabiao, was a native of Huizhou, with the surname Wang. He initially took Master Yibao as his teacher and was tonsured at Nanyue Temple in Changzhou. Later, he went to Nanrun in Hangzhou, where he received the full precepts from Venerable Tianli Zhen. He contemplated the topic of 'before parents were born.' One day, upon hearing the sound of a striking board, he had an awakening. He composed a verse and presented it to Zhen, who nodded in approval. From then on, his Zen insights were swift and sharp, and his spontaneous teachings all became well-structured. Later, he entered Huading and diligently cultivated the Pure Land practice at the old site of Shenyun Hermitage. General Lan, moved by an auspicious dream, donated money to help him. After the temple was completed, he entrusted it to Guangrun Jing. He then went to Nanjian. Soon after, he was invited to Dongchan Temple in Jintan. Upon the invitation of Li Xiaoyan from the county, he founded Jingtu Temple. In the autumn of the thirty-fourth year of Kangxi, the temple was completed, and he invited Yu Shan Shen Ye Cui to succeed him. On the sixth day of October of the same year, Cui arrived. Chao Cheng held a tea banquet to bid farewell to the protectors, with deeply moving encouragement. He piled up firewood as a seat, preparing to burn his body as an offering to the Buddha. He went to the Mahavira Hall to offer incense and recited a verse, saying, 'Rinsing the mouth is not pleasing to the Buddha, it's always the tricks of a beggar. One must be mindful here and now, to manifest the appearance of a great person.' Sitting on the seat, he addressed the assembly, saying, 'In the past, the World Honored One, at the Nirvana assembly, stroked his chest with his hand

。告眾云。汝等善觀吾紫磨金色之身。瞻仰取足。無令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆契悟。諸仁者看這一隊隨邪逐惡漢。萬劫無有解脫之期。殊不知黃面老人。四十九年。說得天華亂墜。終是一場虛設。直到臨末稍頭。抵死命根不斷。城上座忍俊不禁。今且別資一格。使現前大眾。個個如龍得水去也。遂展兩手云。汝等善觀吾四大本空。五蘊非有。離這●滿子。畢竟恁處與諸人相見。若謂我滅度。是我同流。若謂我不滅度。亦是我同流。何以故。大海若不納。百川應倒流。起引眾繞佛。至積薪所。升座。復問眾云。高峰妙禪師道。盡大地是個火坑。得何三昧不被燒卻。大眾試下一轉語。東禪格云。正是老弟受用處。城舉手笑曰。謝和尚證明。遂拊掌說長偈一首。以雙手擎兩燭臺云。這個是金臺邪。銀臺邪。直下構得。便知自性彌陀。共證藥王三昧。遂合掌三唱南無蓮池海會佛菩薩。舉燭然薪。須臾火大熾。眾環誦阿彌陀經。至今現在說法。城高聲曰住。頃之。復展兩手。剪開薪焰。出示全身。端坐而化。年三十有五。東禪格其同門也。書所見為之傳。諸方誦之(霞標禪師傳焚身說法記)。

明宏

明宏。字梅芳。杭州人。弱歲父為納婦。逃去。母哭之失明

【現代漢語翻譯】現代漢語譯本：他對眾人說：『你們好好觀看我這紫磨金色的身體，仔細瞻仰，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』當時，百萬億大眾都完全領悟了。各位仁者看看這些追隨邪惡的人，萬劫都沒有解脫的時候。卻不知道黃面老人（指佛陀），四十九年說得天花亂墜，終究是一場虛設。直到臨終之際，抵死命根不斷。城上座忍不住笑了，現在且另外資助一種方式，使在場大眾，個個如龍得水。』於是展開雙手說：『你們好好觀看我這四大本空，五蘊非有。離開這個●滿子，到底在哪裡與諸位相見？如果說我滅度了，就是我的同類；如果說我不滅度，也是我的同類。』為什麼呢？大海如果不容納，百川就應該倒流。』於是帶領眾人繞佛，到堆積柴火的地方。升座，又問眾人說：『高峰妙禪師（Gaofeng Miaochanshi）說，整個大地是個火坑，得到什麼三昧（Samadhi，佛教中的一種定境）才不會被燒卻？』大眾試著下一轉語。東禪格（Dongchan Ge）說：『正是老弟受用處。』城舉手笑著說：『謝謝和尚證明。』於是拍手說了一首長偈，用雙手舉著兩支燭臺說：『這個是金臺呢，還是銀臺呢？直接構造出來，便知道自性彌陀（Amitabha，阿彌陀佛），共同證得藥王三昧（Yaowang Samadhi）。』於是合掌三唱南無蓮池海會佛菩薩（Namo Lianchi Haihui Fo Pusa）。舉起蠟燭點燃柴火。一會兒火勢大旺。眾人環繞誦唸《阿彌陀經》。至今現在說法。城高聲說『住』。頃刻之間，又展開雙手，剪開薪火，出示全身，端坐而化。年三十五歲。東禪格（Dongchan Ge）是他的同門。記錄所見作為傳記。各方誦讀它（霞標禪師傳焚身說法記）。明宏（Minghong）明宏（Minghong），字梅芳（Meifang），杭州人。年幼時父親為他納媳婦，他逃走了。母親哭他以致失明。

【English Translation】 English version: He said to the assembly: 'You should carefully observe my body of purple-gold color, gaze upon it attentively, and have no regrets. If you say that I have attained Nirvana (extinction), then you are not my disciples; if you say that I have not attained Nirvana, then you are also not my disciples.' At that time, millions of billions of people all fully awakened. All of you, look at this group of people who follow evil, they will have no chance of liberation for countless kalpas (aeons). They do not know that the old man with the yellow face (referring to the Buddha), spoke for forty-nine years, causing heavenly flowers to fall in disarray, but in the end, it was all in vain. Until the very end, the lifeline was still not severed.' The Venerable Cheng (Cheng Shangzuo) could not help but smile, 'Now, let me offer another method to enable everyone present to be like a dragon entering the water.' Then, he spread out his hands and said: 'You should carefully observe that my four elements are fundamentally empty, and the five aggregates are non-existent. Apart from this ●manzi, where will we meet again? If you say that I have attained Nirvana, then you are of my kind; if you say that I have not attained Nirvana, then you are also of my kind.' Why? If the great ocean does not accept, all the rivers should flow backward.' Then, he led the assembly to circumambulate the Buddha and went to the place where firewood was piled. Ascending the seat, he asked the assembly again: 'Zen Master Gaofeng Miao (Gaofeng Miaochanshi) said, 'The entire earth is a fiery pit, what Samadhi (Samadhi, a state of meditative consciousness) must one attain to avoid being burned?' Let everyone try to give a turning phrase.' Dongchan Ge (Dongchan Ge) said: 'It is precisely where the old brother enjoys himself.' Cheng raised his hand and smiled, saying: 'Thank you, Venerable, for the confirmation.' Then, he clapped his hands and recited a long verse, holding two candlesticks in both hands, saying: 'Is this a golden platform or a silver platform? Directly construct it, and you will know that the self-nature is Amitabha (Amitabha, the Buddha of Infinite Light), and together you will attain the Medicine King Samadhi (Yaowang Samadhi).' Then, he joined his palms and chanted three times 'Namo Lotus Pond Assembly Buddha Bodhisattva (Namo Lianchi Haihui Fo Pusa)'. He raised the candle and lit the firewood. In a short while, the fire blazed brightly. The assembly surrounded and recited the Amitabha Sutra. Even now, he is still preaching the Dharma. Cheng shouted loudly 'Stop'. After a moment, he spread out his hands again, cut open the flames, revealed his entire body, and sat in meditation until his transformation. He was thirty-five years old. Dongchan Ge (Dongchan Ge) was his fellow disciple. He recorded what he saw as a biography. All quarters recite it (Record of Burning the Body to Preach the Dharma by Zen Master Xiabiao). Minghong (Minghong) Minghong (Minghong), styled Meifang (Meifang), was a native of Hangzhou. When he was young, his father arranged a marriage for him, but he ran away. His mother cried for him until she went blind.

。後父母相繼而殂。始剃髮于紹興柯橋彌陀庵。尋事參訪。習天臺教觀。坐禪有省。后閱藏於天臺萬年寺。久之。兩目並勞損。曰。此吾違親慈念之報也。自是一心念佛。寒暑無間。嘗曰。我因失明。得大利益。平時一缽一杖。居無常處。所得䞋施。隨施貧乏。思齊賢公與宏交。嘗謂宏決生凈土。謂宏有三真。真解脫。真乾淨。真精進也。雍正五年九月。賢公于梵天寺。起唸佛七期。招宏入社。時宏患痢。而持名不少懈。七期畢。往無錫齋僧館。病轉劇。一日遍告檀越。期以明日將行。眾如期至。即起坐唸佛。合掌而化(思齊大師遺稿)。

明德

明德。字聖眼。姓馬。杭州海寧人。四歲出家梵天寺。十六剃髮。性孤僻不好世務。年三十六。將詣律師求戒。忽得喘疾。日甚。有徒孫一葦。延數僧在寺開凈業堂。思齊賢公亦與焉。堂之左。即德臥室。日聞眾唱佛聲。恒默隨之。已而自知時至。命一葦延眾僧至床前齊聲唱佛。少頃止之。謂賢公曰。愿師開示。賢公曰。汝當盡舍萬緣。一心念佛。了生脫死。在此一時。急宜著力。德遂偕眾持佛名。復發四宏誓願。語極懇切。至夜半。佛聲方畢才舉觀音聖號。即轉身垂目而逝。時雍正七年十二月二十六日也(思齊大師遺稿)。

實賢

實賢。字思齊

【現代漢語翻譯】現代漢語譯本：後來父母相繼去世。最初在紹興柯橋彌陀庵剃度出家。之後四處參訪，學習天臺宗的教觀，坐禪有所領悟。後來在天臺萬年寺閱藏，時間長了，兩眼都勞損了。他說：『這是我違背父母慈愛的報應啊。』從此一心念佛，寒暑不斷。曾說：『我因為失明，得到了大利益。』平時一缽一杖，居無定所，得到的佈施，都用來施捨給貧困的人。思齊賢公（Shiqi Xiangong）與宏交好，曾說宏必定往生凈土，說宏有三真：真解脫、真乾淨、真精進。雍正五年九月，賢公在梵天寺發起唸佛七期，邀請宏加入。當時宏患痢疾，但持唸佛號沒有絲毫懈怠。七期結束后，前往無錫齋僧館，病情加重。一天，遍告各位施主，約定明日將要離世。眾人如期而至，宏即起身坐著唸佛，合掌而化。（思齊大師遺稿）明德（Mingde）明德，字聖眼，姓馬，杭州海寧人。四歲在梵天寺出家，十六歲剃度。性格孤僻，不喜歡世俗事務。三十六歲時，將要去律師處求戒，忽然得了喘疾，日益嚴重。有個徒孫叫一葦，延請幾位僧人在寺里開設凈業堂，思齊賢公（Shiqi Xiangong）也在其中。凈業堂的左邊，就是明德的臥室。每天聽到眾人唱佛的聲音，總是默默地跟隨。不久，自己知道時辰已到，命一葦延請眾僧到床前齊聲唱佛。過了一會兒，讓他停止，對賢公說：『希望師父開示。』賢公說：『你應該盡力捨棄一切雜念，一心念佛，了脫生死，就在此時此刻，要趕緊著力。』明德於是和眾人一起持唸佛名，又發了四弘誓願，言語極其懇切。到了半夜，佛聲剛停，才舉起觀音聖號，就轉身垂目而逝。時為雍正七年十二月二十六日。（思齊大師遺稿）實賢（Shixian）實賢，字思齊

【English Translation】 English version: Later, his parents passed away one after another. He was first tonsured at the Mituo (Amitabha) Nunnery in Keqiao, Shaoxing. Afterwards, he traveled around to learn and practice, studying the Tiantai teachings and contemplation, and had some insights in meditation. Later, he read the Tripitaka at Wannian (Ten Thousand Years) Temple on Mount Tiantai. After a long time, his eyes were strained. He said, 'This is the retribution for my disobedience to my parents' loving thoughts.' From then on, he single-mindedly recited the Buddha's name, without interruption in cold or heat. He once said, 'Because of my blindness, I have gained great benefits.' Usually, with a bowl and a staff, he lived in no fixed place. The alms he received were used to give to the poor. Shiqi Xiangong (Virtuous Master Siqi) was on good terms with Hong, and once said that Hong would surely be reborn in the Pure Land, saying that Hong had three truths: true liberation, true purity, and true diligence. In September of the fifth year of Yongzheng, Xianggong initiated a seven-day Buddha recitation session at Fantian (Brahma Heaven) Temple, inviting Hong to join. At that time, Hong was suffering from dysentery, but his recitation of the Buddha's name did not slacken in the slightest. After the seven-day session ended, he went to the Zhaiseng (vegetarian monks) Hall in Wuxi, and his illness worsened. One day, he told all the benefactors that he would be leaving the next day. The people arrived as scheduled, and Hong immediately got up, sat down, and recited the Buddha's name, joined his palms together, and passed away. (Posthumous Manuscripts of Master Siqi) Mingde Mingde, styled Shengyan, surname Ma, was a native of Haining, Hangzhou. He became a monk at Fantian (Brahma Heaven) Temple at the age of four, and was tonsured at sixteen. He was solitary and did not like worldly affairs. At the age of thirty-six, he was about to go to a Vinaya Master to seek ordination when he suddenly contracted asthma, which became increasingly severe. A grand-disciple named Yiwei invited several monks to open a Pure Land Practice Hall in the temple, and Shiqi Xianggong (Virtuous Master Siqi) was also among them. To the left of the hall was Mingde's bedroom. Every day he heard the voices of the monks chanting the Buddha's name, and he always silently followed along. Soon, he knew that his time had come, and ordered Yiwei to invite the monks to his bedside to chant the Buddha's name in unison. After a while, he asked them to stop, and said to Xianggong, 'I hope Master will give me instructions.' Xianggong said, 'You should do your best to abandon all distracting thoughts, and single-mindedly recite the Buddha's name, to end birth and death. This is the moment, you must work hard.' Mingde then joined the others in reciting the Buddha's name, and also made the Four Great Vows, his words were extremely earnest. At midnight, as soon as the sound of the Buddha's name stopped and the holy name of Guanyin (Avalokitesvara) was raised, he turned over, closed his eyes, and passed away. It was the twenty-sixth day of the twelfth month of the seventh year of Yongzheng. (Posthumous Manuscripts of Master Siqi) Shixian Shixian, styled Siqi

。號省庵。常熟時氏子也。自少不茹葷。出家后參唸佛者是誰有省。曰。吾夢覺矣。掩關真寂寺三年。晝覽藏文。晚課佛號。詣鄮山禮阿育王塔。嘗以佛涅槃日。大合緇白廣修供養。然指佛前。發四十八大愿。卒感舍利放光。作勸發菩提心文。激厲四眾。誦者多為涕下。其文曰。嘗聞入道要門。發心為首。修行急務。立愿居先。愿立則眾生可度。心發則佛道堪成。茍不發廣大心。立堅固愿。則縱經塵劫。還在輪迴。雖有修行。徒勞辛苦。華嚴經云。忘失菩提心。修諸善法。是名魔業。忘失尚爾。況未發乎。故知欲學如來乘。必先具發菩提愿。不可緩也。然心願差別。其相乃多。今為大眾略而言之。相有其八。所謂邪正真偽大小偏圓是也。世有行人。一向修行。不究自心。但知外務。或求利養。或好名聞。或貪現世欲樂。或望未來果報。如是發心。名之為邪。既不求利養名聞。又不貪慾樂果報。唯為生死。為菩提。如是發心。名之為正。唸唸上求佛道。心心下化眾生。聞佛道長遠。不生退怯。觀眾生難度。不生厭倦。如登萬仞之山。必窮其頂。如上九層之塔。必造其顛。如是發心。名之為真。有罪不懺。有過不除。內濁外清。始勤終怠。雖有好心。為名利之所夾雜。雖有善法。為罪業之所染污。如是發心。名之為偽。眾

【現代漢語翻譯】現代漢語譯本：省庵法師，字號省庵，是常熟時氏的子弟。從小就不吃葷腥。出家后參究『唸佛的是誰』而有所領悟，說：『我如夢初醒了。』於是閉關在真寂寺三年，白天閱讀經藏，晚上唸誦佛號。曾前往鄮山禮拜阿育王塔。他曾經在佛陀涅槃日，大規模地聚集僧俗大眾，廣修供養，然後跪在佛前，發下了四十八大愿，最終感得舍利放光。他寫作了《勸發菩提心文》，激勵僧俗四眾，誦讀的人大多感動落淚。《勸發菩提心文》中說：『我常常聽聞進入佛道的首要關鍵，就是發起菩提心；修行最重要的事務，就是立下志願。志願一旦確立，就能度化眾生；菩提心一旦發起，就能成就佛道。如果不能發起廣大的菩提心，立下堅固的志願，那麼即使經過無數劫的時間，仍然還在輪迴之中。即使有所修行，也只是徒勞辛苦。《華嚴經》說：『忘記了菩提心，修習各種善法，這叫做魔業。』忘記尚且如此，更何況沒有發起呢？所以要知道，想要學習如來的教法，必須首先具足發起菩提愿，不可遲緩啊！』『然而菩提心和愿的差別，它的相狀有很多種。現在為大眾簡略地說一說，菩提心的相狀有八種，就是邪、正、真、偽、大、小、偏、圓。世上有一些修行人，一味地修行，不探究自己的內心，只知道向外追求。有的人爲了求取利益供養，有的人喜歡博取名聲，有的人貪圖現世的享樂，有的人希望得到未來的果報。像這樣發心，叫做邪。既不求利益供養和名聲，又不貪圖享樂和果報，只是爲了了脫生死，爲了成就菩提，像這樣發心，叫做正。唸唸向上追求佛道，心心向下度化眾生。聽到佛道長遠，不生退縮怯懦之心；看到眾生難以度化，不生厭煩疲倦之心。如同攀登萬仞高山，必定要窮盡其頂峰；如同登上九層寶塔，必定要到達其頂端。像這樣發心，叫做真。有罪不懺悔，有過不消除，內心污濁而外表清凈，開始勤奮而最終懈怠。雖然有好的發心，卻被名利所夾雜；雖然有善法，卻被罪業所染污。像這樣發心，叫做偽。阿育王塔 (Āyùwáng tǎ): King Ashoka's Pagoda 華嚴經 (Huáyán jīng): Avatamsaka Sutra

【English Translation】 English version: Venerable Xing'an, styled Sheng'an, was a native of the Shi family in Changshu. From a young age, he abstained from eating meat. After becoming a monk, he inquired into 'Who is the one mindful of Buddha?' and had an awakening, saying, 'I have awakened from a dream.' He then secluded himself in Zhenji Monastery for three years, reading the scriptures during the day and reciting the Buddha's name in the evening. He went to Mount Mao to pay homage to the Ashoka Pagoda (Āyùwáng tǎ: King Ashoka's Pagoda). Once, on the Buddha's Nirvana Day, he gathered a large assembly of monks and laypeople to make extensive offerings. Then, kneeling before the Buddha, he made forty-eight great vows, eventually experiencing the release of light from the relics. He composed the 'Exhortation to Bring Forth the Bodhi Mind,' inspiring the fourfold assembly, and many who recited it were moved to tears. The 'Exhortation to Bring Forth the Bodhi Mind' states: 'I have often heard that the essential gateway to entering the Path is to bring forth the Bodhi Mind; the most urgent task in cultivation is to establish vows. Once vows are established, sentient beings can be liberated; once the Bodhi Mind is brought forth, the Buddha Path can be accomplished. If one does not bring forth a vast Bodhi Mind and establish firm vows, then even after countless eons, one will still be in the cycle of rebirth. Even if one cultivates, it will only be in vain. The Avatamsaka Sutra (Huáyán jīng: Avatamsaka Sutra) says: 'Forgetting the Bodhi Mind and cultivating various good deeds is called the work of demons.' Forgetting is already like this, how much more so if one has not even brought it forth? Therefore, one must know that if one wishes to learn the Tathagata's teachings, one must first fully bring forth the Bodhi Vow, without delay!' 'However, the differences between the Bodhi Mind and vows, their characteristics are many. Now, for the sake of the assembly, I will briefly speak about them. There are eight characteristics of the Bodhi Mind, namely: wrong, right, true, false, great, small, biased, and complete. There are some practitioners in the world who only cultivate outwardly without examining their own minds. Some seek profit and offerings, some like to gain fame, some are greedy for present pleasures, and some hope for future rewards. Such a mind is called wrong. Neither seeking profit and offerings nor fame, nor being greedy for pleasures and rewards, but only for the sake of liberation from birth and death, for the sake of achieving Bodhi, such a mind is called right. Constantly seeking the Buddha Path upwards, constantly liberating sentient beings downwards. Hearing that the Buddha Path is long and distant, not giving rise to timidity and fear; seeing that sentient beings are difficult to liberate, not giving rise to weariness and fatigue. Like climbing a ten-thousand-foot mountain, one must reach its peak; like ascending a nine-story pagoda, one must reach its summit. Such a mind is called true. Not repenting of sins, not eliminating faults, being impure inside but appearing pure outside, being diligent at the beginning but lazy at the end. Although having good intentions, they are mixed with fame and profit; although having good deeds, they are defiled by sins. Such a mind is called false.'

生界盡。我願方盡。菩提道成。我願方成。如是發心。名之為大。觀三界如牢獄。視生死如冤家。但期自度。不欲度人。如是發心。名之為小。若於心外見有眾生及以佛道。愿度愿成。功勛不忘。知見不泯。如是發心。名之為偏。知自性是眾生。故愿度脫。自性是佛道。故愿成就。不見一法離心別有。以虛空之心。發虛空之愿。行虛空之行。證虛空之果。亦無虛空之相可得。如是發心。名之為圓。知此八種差別。則知審察。知審察。則知去取。知去取。則可發心。云何審察。謂我所發心。於此八種中。為邪為正。為真為偽。為大為小。為偏為圓。云何去取。所謂去邪去偽。去小去偏。取正取真。取大取圓。如此發心。方得名為真正發菩提心也。此菩提心諸善中王。必有因緣。方得發起。今言因緣。略有十種。何等為十。一者唸佛重恩故。二者念父母恩故。三者念師長恩故。四者念施主恩故。五者念眾生恩故。六者念死生苦故。七者尊重己靈故。八者懺悔業障故。九者求生凈土故。十者為令正法得久住故。云何唸佛重恩。謂我釋迦如來。從初發心。為我等故。行菩薩道。經無量劫。備受諸苦。我造業時。佛則哀憐。方便教化。而我愚癡。不知信受。我墮地獄。佛復悲痛。欲代我苦。而我業重。不能救㧞。我生人道。佛以

【現代漢語翻譯】現代漢語譯本生界終盡時，我的願望才終盡。菩提道成就時，我的願望才成就。像這樣發心，稱之為『大』。觀察三界如同牢獄，看待生死如同冤家，只求自我解脫，不願度化他人。像這樣發心，稱之為『小』。如果認為心外另有眾生以及佛道，想要度化他們，成就佛道，對自己的功勞念念不忘，知見執著不放。像這樣發心，稱之為『偏』。明白自性就是眾生，所以願意度脫；自性就是佛道，所以願意成就。不見任何一法脫離心而獨立存在，以虛空般的心，發起虛空般的願望，行持虛空般的行為，證得虛空般的果位，甚至連虛空的相狀也無法執著。像這樣發心，稱之為『圓』。瞭解這八種差別，就能明辨審察；能夠明辨審察，就能知道如何取捨；知道如何取捨，就可以真正發心。如何審察呢？就是審察我所發的心，在這八種之中，是邪是正，是真是偽，是大是小，是偏是圓。如何取捨呢？就是捨棄邪、捨棄偽、捨棄小、捨棄偏，選取正、選取真、選取大、選取圓。如此發心，才能稱得上是真正發起菩提心。這菩提心是諸善之王，必定有因緣才能發起。現在所說的因緣，略有十種。是哪十種呢？一是感念佛的深重恩德；二是感念父母的恩德；三是感念師長的恩德；四是感念施主的恩德；五是感念眾生的恩德；六是感念生死輪迴的痛苦；七是尊重自己的靈性；八是懺悔自身的業障；九是求生凈土；十是爲了使正法能夠長久住世。什麼是感念佛的深重恩德呢？就是說我釋迦如來（Śākyamuni，佛教創始人），從最初發心，爲了我們這些眾生，修行菩薩道，經歷了無量劫，備受各種苦難。我造作惡業的時候，佛就哀憐我，用種種方便來教化我，而我愚癡，不知道相信和接受。我墮入地獄，佛又悲痛，想要代替我受苦，可是我的業障深重，不能被救拔。我轉生為人，佛以

【English Translation】 English version When the realm of sentient beings ends, my vows will end. When the path to Bodhi (Enlightenment) is achieved, my vows will be fulfilled. Such aspiration is called 'Great'. Observing the Three Realms as a prison, viewing birth and death as enemies, seeking only self-liberation, not desiring to liberate others. Such aspiration is called 'Small'. If one sees sentient beings and the Buddha-path as existing outside the mind, desiring to liberate them and achieve Buddhahood, clinging to one's own merits, and not relinquishing one's views. Such aspiration is called 'Biased'. Knowing that one's own nature is sentient beings, therefore desiring to liberate them; one's own nature is the Buddha-path, therefore desiring to achieve it. Not seeing any dharma (teaching, law) as existing separately from the mind. With a mind like empty space, making vows like empty space, practicing like empty space, attaining results like empty space, without even grasping at the appearance of empty space. Such aspiration is called 'Complete'. Knowing these eight kinds of differences, one can discern and examine; being able to discern and examine, one can know what to accept and reject; knowing what to accept and reject, one can truly make aspirations. How to examine? It is to examine whether the aspiration I have made, among these eight kinds, is evil or righteous, true or false, great or small, biased or complete. How to accept and reject? It is to reject evil, reject falsehood, reject smallness, reject bias, and accept righteousness, accept truth, accept greatness, accept completeness. Only with such aspiration can one be called to have truly aroused the Bodhi-mind (the mind of enlightenment). This Bodhi-mind is the king of all virtues, and it must have causes and conditions to arise. Now, the causes and conditions spoken of are briefly ten kinds. What are the ten? First, to remember the profound kindness of the Buddha; second, to remember the kindness of parents; third, to remember the kindness of teachers; fourth, to remember the kindness of benefactors; fifth, to remember the kindness of sentient beings; sixth, to remember the suffering of birth and death; seventh, to respect one's own spirit; eighth, to repent of one's karmic obstacles; ninth, to seek rebirth in the Pure Land; tenth, to ensure that the Right Dharma (true teachings) may long abide in the world. What is remembering the profound kindness of the Buddha? It means that I, Śākyamuni Tathagata (Śākyamuni, the founder of Buddhism), from the initial arising of the mind, for the sake of us sentient beings, practiced the Bodhisattva path, through immeasurable kalpas (eons), enduring all kinds of suffering. When I create evil karma, the Buddha then pities me, using various skillful means to teach me, but I am foolish, not knowing to believe and accept. When I fall into hell, the Buddha is again saddened, wanting to take my suffering in my place, but my karmic obstacles are heavy, and I cannot be rescued. When I am born as a human, the Buddha uses

方便。令種善根。世世生生。隨逐於我。心無暫舍。佛初出世。我尚沉淪。今得人身。佛已滅度。何罪而生末法。何福而預出家。何障而不見金身。何幸而躬逢舍利。如是思惟。向使不種善根。何以得聞佛法。不聞佛法。焉知常受佛恩。此恩此德。邱山難喻。自非發廣大心。行菩薩道。建立佛法。救度眾生。縱使粉骨碎身。豈能酬答。是為發菩提心第一因緣也。云何念父母恩。哀哀父母。生我劬勞。十月三年。懷胎乳哺。才得成人。指望紹繼門風。供承祭祀。今我等既已出家。濫稱釋子。甘旨不供。祭埽不給。生不能養其口體。沒不能導其神靈。於世間則為大損。于出世又無實益。兩涂既失。重罪寧逃。如是思惟。唯有百劫千生。常行佛道。十方三世。普度眾生。則不唯一生父母。生生父母。俱蒙㧞濟。不唯一人父母。人人父母。儘可超升。是為發菩提心第二因緣也。云何念師長恩。父母雖生育我身。若無世間師長。則不知禮義。若無出世師長。則不解佛法。不知禮義。則同於異類。不解佛法。則何異俗人。今我等粗知禮義。略解佛法。袈裟被體。戒品沾身。此之重恩。從師長得。若求小果。僅能自利。今為大乘。普愿利人。則世出世間二種師長。俱蒙利益。是為發菩提心第三因緣也。云何念施主恩。謂我等今者日用

【現代漢語翻譯】現代漢語譯本方便。令種善根，使我世世代代，生生世世都跟隨這些善根，心中沒有片刻捨棄。佛陀最初出現於世時，我還在沉淪之中。如今得到了人身，佛陀卻已經滅度。是犯了什麼罪而生於末法時代？是修了什麼福而得以出家？是什麼樣的業障使我不能見到佛陀的金身？又是何等的幸運使我能夠親身遇到舍利？如此思惟，如果不是過去種下善根，怎麼能夠聽聞佛法？不聽聞佛法，又怎麼知道自己一直受到佛的恩澤？這恩情這恩德，像山一樣高，像海一樣深，難以比喻。如果不是發起廣大的心，行菩薩道，建立佛法，救度眾生，縱然粉身碎骨，又怎麼能夠報答？這是發起菩提心的第一因緣。如何報答父母的恩情？可憐的父母，生我養我，歷盡辛勞。懷胎十月，哺乳三年，才把我養大成人，指望我能夠繼承家風，供奉祭祀。現在我們既然已經出家，冒稱為釋迦牟尼佛的弟子，美味的食物不能供養父母，祭祀掃墓也不能親自去做。活著的時候不能贍養他們的身體，去世后也不能引導他們的神靈。在世俗的倫理道德上，我們是極大的虧損；在出世的修行上，又沒有實際的利益。世俗和出世兩條路都失去了，這嚴重的罪過怎麼能夠逃脫？如此思惟，唯有經歷百劫千生，常常行菩薩道，在十方三世，普遍地救度眾生，那麼就不只是一生的父母，生生世世的父母，都能蒙受救拔；不只是一個人的父母，所有人的父母，都可以超脫昇華。這是發起菩提心的第二因緣。如何報答師長的恩情？父母雖然生育了我的身體，如果沒有世間的師長，我就不知道禮義；如果沒有出世的師長，我就不瞭解佛法。不知道禮義，就和禽獸沒有什麼區別；不瞭解佛法，又和世俗之人有什麼不同？現在我們粗略地知道一些禮義，稍微瞭解一些佛法，身上披著袈裟，身心受持戒律，這重大的恩情，都是從師長那裡得到的。如果只求小乘的果報，只能讓自己得到利益。現在我們修習大乘佛法，普遍地希望利益他人，那麼世間和出世間的兩種師長，都能蒙受利益。這是發起菩提心的第三因緣。如何報答施主的恩情？我們現在每天所用的

【English Translation】 English version Convenient. To plant good roots, so that in every life, in every existence, they follow me, with no moment of abandonment in my heart. When the Buddha first appeared in the world, I was still sinking in delusion. Now that I have obtained a human body, the Buddha has already passed into Nirvana. What sin did I commit to be born in the Dharma-ending Age? What merit did I cultivate to be able to leave home? What obstacles prevent me from seeing the golden body of the Buddha? What fortune allows me to personally encounter the relics? Thinking in this way, if I had not planted good roots in the past, how could I have heard the Buddha's teachings? If I had not heard the Buddha's teachings, how would I know that I am constantly receiving the Buddha's grace? This grace, this virtue, is as high as a mountain and as deep as the sea, difficult to describe. If I do not arouse a vast mind, practice the Bodhisattva path, establish the Buddha's teachings, and save sentient beings, even if I were to shatter my bones and crush my body, how could I repay it? This is the first cause and condition for arousing Bodhicitta (the aspiration for enlightenment). How to repay the kindness of parents? Alas, my loving parents, who bore me and raised me with such toil. Ten months in the womb, three years of nursing, only then did I become an adult, hoping that I would carry on the family tradition, provide offerings and sacrifices. Now that we have left home and presumptuously call ourselves disciples of Shakyamuni Buddha, we cannot provide delicious food for our parents, nor can we personally perform sacrifices and sweep the tombs. When they are alive, we cannot support their bodies; when they are dead, we cannot guide their spirits. In worldly ethics, we are a great loss; in transcendent practice, we have no real benefit. Having lost both paths, how can we escape the heavy sin? Thinking in this way, only by practicing the Buddha's path for hundreds of thousands of kalpas (aeons), universally saving sentient beings in the ten directions and three times, can not only our parents in this life, but also our parents in every life, be rescued; not only the parents of one person, but the parents of everyone, can be transcended and elevated. This is the second cause and condition for arousing Bodhicitta. How to repay the kindness of teachers? Although my parents gave birth to my body, if there were no worldly teachers, I would not know propriety and righteousness; if there were no transcendent teachers, I would not understand the Buddha's teachings. Without knowing propriety and righteousness, I would be no different from animals; without understanding the Buddha's teachings, how would I differ from ordinary people? Now we roughly know some propriety and righteousness, and slightly understand some of the Buddha's teachings. We wear the kasaya (monk's robe) and receive the precepts. This great kindness comes from our teachers. If we seek only the small fruit (Hinayana), we can only benefit ourselves. Now we practice the Mahayana (Great Vehicle), universally wishing to benefit others, then both worldly and transcendent teachers will receive benefit. This is the third cause and condition for arousing Bodhicitta. How to repay the kindness of benefactors? What we use daily now

所資。並非己有。三時粥飯。四季衣裳。疾病所須。身口所費。此皆出自他力。將為我用。彼則竭力躬耕。尚難餬口。我則安坐受食。猶不稱心。彼則紡織不已。猶自艱難。我則衣服有餘。寧知愛惜。彼則蓽門蓬戶。擾攘終身。我則廣廈閑庭。優遊卒歲。以彼勞而供我逸。於心安乎。將他利而潤己身。于理順乎。自非悲智雙運。福慧二嚴。檀信沾恩。眾生受賜。則粒米寸絲。酬償有分。泥犁餓鬼。惡報寧逃。是為發菩提心第四因緣也。云何念眾生恩。謂我與眾生。從曠劫來。世世生生。互為父母。彼此有恩。今雖隔世昏迷。互不相識。以理推之。寧無報效。今之披毛帶角。安知非昔為其子乎。今之蠕動蜎飛。安往不曾為我父乎。至其號呼于地獄之下。宛轉于餓鬼之中。苦痛誰知。饑虛安訴。我雖不見不聞。彼必求拯求濟。非經不能陳此事。非佛不能道此言。彼邪見人。何足以知此。是故菩薩觀于螻蟻。皆是過去父母。未來諸佛。常思利益。念報其恩。是為發菩提心第五因緣也。云何念生死苦。謂我與眾生。從曠劫來。常在生死。未得解脫。人間天上。此界他方。出沒萬端。升沈片刻。黑門朝出而暮還。鐵窟暫離而又入。登刀山則舉體無完膚。攀劍樹則方寸皆割裂。熱鐵不除饑。吞之而肝腸盡爛。洋銅寧療渴。飲之而骨

【現代漢語翻譯】現代漢語譯本：所依賴的資源，並非自己所有。一日三餐的粥飯，一年四季的衣裳，生病時需要的醫藥，身體和口腹的費用，這些都來自他人的付出，卻被我拿來使用。他們辛勤耕作，尚且難以餬口；我卻安逸地坐著享用食物，還不滿足。他們不停地紡織，生活依然艱難；我卻衣物有餘，不知愛惜。他們住在簡陋的茅屋裡，一生都在奔波勞碌；我卻住在寬敞的房屋和幽靜的庭院裡，悠閒地度過一生。用他們的辛勞來供養我的安逸，於心能安嗎？用他人的利益來滋潤自己的身體，于理能順嗎？如果不是悲心和智慧同時運用，福德和智慧同時修習，讓佈施者和信徒都能得到恩惠，讓眾生都能得到利益，那麼即使是一粒米、一寸絲，都要償還。地獄和餓鬼的惡報，又怎麼能逃脫呢？這就是發起菩提心的第四個因緣。什麼是念眾生恩？就是說我和眾生，從久遠的過去以來，世世代代，互相做過父母，彼此有恩情。現在雖然隔世昏昧，互不相識，但從道理上推斷，難道不應該報答嗎？現在這些披毛戴角的動物，怎麼知道它們不是過去世的子女呢？現在這些蠕動飛行的昆蟲，哪裡沒有做過我的父親呢？它們在地獄之下呼號，在餓鬼之中掙扎，痛苦有誰知道？飢餓向誰訴說？我雖然看不見聽不見，但它們必定在尋求拯救和救濟。不是佛經不能陳述這件事，不是佛不能說出這些話。那些邪見之人，怎麼能夠知道這些呢？所以菩薩觀察螻蟻，都認為是過去的父母，未來的諸佛，常常想著利益它們，念著報答它們的恩情。這就是發起菩提心的第五個因緣。什麼是念生死苦？就是說我和眾生，從久遠的過去以來，常常在生死輪迴之中，沒有得到解脫。人間天上，此方他方，出現和消失的方式多種多樣，上升和下沉只在片刻之間。早上從黑門（指地獄）出去，晚上又回來；暫時離開鐵窟（指地獄），又再次進入。登上刀山，全身沒有一塊完整的面板；攀爬劍樹，每一寸地方都被割裂。用燒紅的鐵來解除飢餓，吞下去肝腸都爛掉；用滾燙的銅來解除乾渴，喝下去骨頭

【English Translation】 English version: The resources I rely on are not my own. The congee and rice of three meals a day, the clothing for the four seasons, the medicine needed when sick, the expenses for body and mouth—all of these come from the efforts of others, yet I take them for my own use. They till the fields diligently, yet it is difficult for them to make a living; I sit comfortably and enjoy food, yet I am still not satisfied. They weave tirelessly, yet their lives are still difficult; I have surplus clothing, yet I do not know how to cherish it. They live in simple thatched huts, bustling and toiling throughout their lives; I live in spacious houses and quiet courtyards, leisurely spending my years. Using their labor to support my ease, is my conscience at peace? Using the benefits of others to nourish myself, is it reasonable? If it is not for the simultaneous practice of compassion and wisdom, the simultaneous cultivation of merit and wisdom, allowing donors and believers to receive grace, and allowing all beings to receive benefits, then even a grain of rice or an inch of silk must be repaid. How can one escape the evil retribution of hell and hungry ghosts? This is the fourth cause and condition for arousing Bodhicitta (the aspiration for enlightenment). What is contemplating the kindness of sentient beings? It means that I and sentient beings, from the distant past, in every lifetime, have been parents to each other, and have mutual kindness. Although we are now separated by lifetimes and confused, and do not recognize each other, reasoning tells us that we should repay this kindness. How do we know that the animals covered in fur and horns are not our children from past lives? Where have the wriggling and flying insects not been my fathers? They cry out in the depths of hell, struggling among the hungry ghosts. Who knows their suffering? To whom do they complain of their hunger? Although I cannot see or hear them, they must be seeking salvation and relief. Only the sutras can describe this matter, only the Buddha can speak these words. How can those with wrong views know this? Therefore, Bodhisattvas observe even ants as their parents from the past and future Buddhas, constantly thinking of benefiting them and repaying their kindness. This is the fifth cause and condition for arousing Bodhicitta. What is contemplating the suffering of birth and death? It means that I and sentient beings, from the distant past, have always been in the cycle of birth and death, without attaining liberation. In the human and heavenly realms, in this world and other worlds, there are countless ways of appearing and disappearing, rising and falling in an instant. Leaving the black gate (referring to hell) in the morning and returning in the evening; temporarily leaving the iron cave (referring to hell) and entering again. Climbing the mountain of knives, the whole body has no intact skin; climbing the sword tree, every inch is cut. Using hot iron to relieve hunger, swallowing it causes the liver and intestines to rot; using molten copper to quench thirst, drinking it causes the bones

肉都糜。利鋸解之則斷而復續。巧風吹之則死已還生。猛火城中。忍聽吽嗥之慘。煎熬盤裡。誰聞苦痛之聲。冰凍始凝。狀似青蓮蕊結。血肉既裂。身如紅藕華開。一夜死生。地下每經萬遍。片時苦痛。人間已過百年。頻煩獄卒疲勞。誰信閻翁教誡。受時知苦。雖悔恨以何追。脫已還忘。其作業也如故。心無常主。類商賈而處處奔馳。身無定形。似房屋而頻頹遷徙。大千塵點。難窮往返之身。四海波濤。孰計別離之淚。峨峨積骨。過彼崇山。莽莽橫屍。多於大地。向使不聞佛語。此事誰見誰聞。未睹佛經。此理寧知寧覺。其或依前貪戀。仍舊癡迷。祇恐萬劫千生。一錯百錯。人身難得而易失。良時易往而難追。道路冥冥。別離長久。三塗惡報。還自受之。痛不可言。誰當相代。故宜斷生死流。出愛慾海。自他兼濟。彼岸同登。曠劫殊勛。在此一舉。是為發菩提心第六因緣也。云何尊重己靈。謂我現前一心。直下與釋迦如來。無二無別。云何世尊無量劫來。早成正覺。而我等昏迷顛倒。猶是凡夫。又我世尊具有無量神通智慧功德莊嚴。而我等但有無量業系煩惱生死纏縛。心性是一。迷悟天淵。譬如無價寶珠。沒在淤泥。視同瓦礫。不加愛重。故宜以無量善法。對治煩惱。修德有功。性德方顯。如珠被濯。懸在高幢。洞達

【現代漢語翻譯】現代漢語譯本肉都糜爛。如果用鋒利的鋸子來鋸，斷了又會重新連線。如果被巧妙的風吹到，死了也能復活。猛火城中，實在不忍心聽那悲慘的嚎叫聲。在煎熬的盤子里，有誰聽到痛苦的聲音？冰凍開始凝結，形狀像青蓮花的花蕊。血肉被撕裂，身體像盛開的紅蓮花。一夜之間經歷無數次生死，在地下的每一瞬間的痛苦，在人間已經過去百年。頻繁地讓獄卒疲憊不堪，有誰相信閻王的教誨？受苦的時候才知道痛苦，即使後悔也無法追回。脫離苦難后又忘記，他們的罪業仍然如故。心沒有常主，像商人一樣到處奔波。身體沒有固定的形狀，像房屋一樣頻繁地倒塌遷移。大千世界的塵埃，難以窮盡往返的身體。四海的波濤，誰能計算離別的眼淚。堆積如山的骨頭，超過了那高聳的山峰。廣闊無垠的屍體，比大地還要多。如果不是聽聞佛語，這件事誰能見到誰能聽到？沒有看到佛經，這個道理怎麼能知道怎麼能覺悟？如果還是像以前一樣貪戀，仍然像過去一樣癡迷，只恐怕萬劫千生，一錯再錯。人身難以得到卻容易失去，美好的時光容易過去卻難以追回。道路昏暗，離別長久。三塗的惡報，還要自己承受。痛苦無法用語言形容，誰能代替？所以應該斷絕生死之流，脫離愛慾之海，自己和他人一起救濟，共同登上彼岸。曠劫的殊勝功勛，就在此一舉。這就是發起菩提心的第六個因緣。什麼是尊重自己的靈性？就是說我現在的這一念心，直接與釋迦如來沒有兩樣。為什麼世尊在無量劫以前，早就成就了正覺，而我們這些昏迷顛倒的人，仍然是凡夫？又為什麼世尊具有無量的神通智慧功德莊嚴，而我們只有無量的業力煩惱生死纏縛？心性是相同的，迷悟卻有天壤之別。譬如無價的寶珠，埋沒在淤泥里，被看作瓦礫一樣，不加以愛重。所以應該用無量的善法，來對治煩惱。修德有了功效，本有的德性才能顯現。就像寶珠被洗乾淨，懸掛在高高的旗桿上，洞徹光明。

【English Translation】 English version The flesh is all rotten. If cut by a sharp saw, it breaks and reconnects. If blown by a skillful wind, death is reversed to life. In the city of raging fire, one cannot bear to hear the miserable howls. In the pan of torment, who hears the sounds of suffering? The ice begins to congeal, resembling the pistil of a blue lotus. As flesh and blood are torn apart, the body is like a blooming red lotus. In one night, death and life are experienced countless times. A moment of suffering in the underworld is equivalent to a hundred years in the human realm. The jailers are frequently exhausted. Who believes the admonitions of Yama (King of the Underworld)? Knowing the suffering when experiencing it, regret is futile. Once freed, it is forgotten, and the karma remains the same. The mind has no constant master, like a merchant traveling everywhere. The body has no fixed form, like a house frequently collapsing and moving. The dust motes of the great thousand worlds cannot exhaust the bodies that return and depart. Who can count the tears of separation in the waves of the four seas? The towering piles of bones surpass the lofty mountains. The vast expanse of corpses is greater than the earth. If one had not heard the Buddha's words, who would see or hear this? Without seeing the Buddhist scriptures, how could one know or realize this principle? If one still clings to greed and remains deluded as before, I fear that in countless kalpas (eons) and thousands of lives, one mistake will lead to a hundred mistakes. The human body is difficult to obtain but easy to lose. Good times are easy to pass but difficult to retrieve. The path is dark, and separation is long. The evil retribution of the three lower realms will be borne by oneself. The pain is indescribable; who can take one's place? Therefore, one should cut off the stream of birth and death, escape the sea of desire, benefit both oneself and others, and together ascend to the other shore. The extraordinary merit of countless kalpas lies in this one effort. This is the sixth cause and condition for arousing Bodhicitta (the mind of enlightenment). What is respecting one's own spirit? It means that the present moment of my mind is no different from Shakyamuni Tathagata (the Buddha). Why did the World Honored One achieve perfect enlightenment countless kalpas ago, while we, confused and deluded, are still ordinary beings? And why does the World Honored One possess boundless supernatural powers, wisdom, merit, and adornment, while we only have boundless karmic ties, afflictions, birth, and death entanglements? The nature of the mind is the same, but delusion and enlightenment are as different as heaven and earth. It is like a priceless jewel buried in mud, regarded as rubble, and not cherished. Therefore, one should use boundless good dharmas to counteract afflictions. When cultivating virtue has merit, the inherent virtue can be revealed. Like a jewel that has been washed clean, hanging on a high banner, penetrating and bright.

光明。映蔽一切。可謂不孤佛化。不負己靈。是為發菩提心第七因緣也。云何懺悔業障。經言犯一吉羅。如四天王壽五百歲墮泥犁中。吉羅小罪。尚獲此報。何況重罪。其報難言。今我等日用之中。一舉一動。恒違戒律。一餐一水。頻犯尸羅。一日所犯。亦應無量。何況終身歷劫。所起之罪。更不可言矣。且以五戒言之。十人九犯。少露多藏。五戒名為優婆塞戒。尚不具足。何況沙彌比邱菩薩等戒。又不必言矣。若非自愍愍他。自傷傷他。身口並切。聲淚俱下。普與眾生。求哀懺悔。則千生萬劫。惡報難逃。是為發菩提心第八因緣也。云何求生凈土。謂在此土修行。其進道也難。彼土往生。其成佛也易。易故一生可致。難故累劫未成。是以往聖前賢。人人趣向。千經萬論。處處指歸。末世修行。無越於此。然經稱少善不生。多福乃致。言多福莫若執持名號。言多善莫若發廣大心。暫持聖號。勝於佈施百年。一發大心。超過修行歷劫。蓋唸佛本期作佛。大心不發。則雖念奚為。發心原為修行。凈土不生。則雖發易退。下菩提種。耕以唸佛之犁。道果自然增長。乘大愿船。入于凈土之海。西方決定往生。是為發菩提心第九因緣也。云何令正法久住。謂我世尊無量劫來。為我等故。修菩提道。難行能行。難忍能忍。因圓果滿

。遂致成佛。既成佛已。化緣周訖。入于涅槃。正法像法。皆已滅盡。僅存末法。有教無人。邪正不分。是非莫辨。競爭人我。盡逐利名。不知佛是何人。法是何義。僧是何名。衰殘至此。殆不忍言。每一思及。不覺淚下。我為佛子。不能報恩。內無益於己。外無益於人。生無益於時。死無益於后。極重罪人。非我而誰。由是痛不可忍。計無所出。頓忘鄙陋。忽發大心。偕諸善友。同到道場。述為懺摩。逢茲法會。發四十八之大愿。愿愿度生。期百千劫之深心。心心作佛。畢此一形。誓歸安養。既登九品。回入娑婆。俾得佛日重輝。法門再闡。僧海澄清於此界。人民被化于東方。劫運為之更延。正法得以久住。此則區區真實苦心。是為發菩提心第十因緣也。如是十緣備識。八法周知。趣向有門。開發有地。唯愿大眾。愍我愚誠。憐我苦志。同立此愿。同發是心。未發者令發。已發者增長。已增長者今令相續。勿畏難而退怯。勿視易而輕浮。勿欲速而不久長。勿懈怠而無勇猛。勿因愚鈍而一向無心。勿以根淺而自鄙無分。譬如種樹。種久則根淺而日深。又如磨刀。磨久則刀鈍而成利。豈其因淺勿種。任其自枯。因鈍弗磨。置之無用。又若以修行為苦。則不知懈怠尤苦。修行則勤勞暫時。安樂永劫。懈怠則偷安一世。受苦

多生。況乎以凈土為舟航。則何愁退轉。又得無生為忍力。則何慮艱難。勿言一念輕微。勿謂虛愿無益。心真則事實。愿廣則行深。虛空非大。心王為大。金剛非堅。願力最堅。大眾誠能不棄我語。則菩提眷屬。從此聯姻。蓮社宗盟。自今締好。所愿同生凈土。同見彌陀。同化眾生。同成正覺。晚居杭州仙林寺。雍正七年結蓮社。為文誓眾。以畢命為期。判日課為二十分。十分持名。九分作觀。一分禮懺。其示禪者唸佛偈曰。一句彌陀。頭則公案。無別商量。直下便判。如大火聚。觸之則燒。如太阿劍。攖之則爛。八萬四千法藏。六字全收。千七百隻葛藤。一刀齊斷。任他佛不喜聞。我自心心憶念。請君不必多言。只要一心不亂。十一年臘月八日。告弟子曰。明年四月。吾其去矣。遂掩關一室。日課佛名十萬聲。明年四月十二日。告眾曰。月朔以來。再見西方三聖。其將往生乎。遂書偈辭眾。明日斷食飲。斂目危坐。五更具浴更衣。十四日將午。面西寂然。送者麇至。忽張目曰。吾去即來。生死事大。各自凈心念佛可矣。合掌連稱佛名。遂逝。年四十九(思齊大師遺稿僧素風述)。

明悟

明悟。字丙元。黃州人。早歲出家仁壽庵。受戒歸元寺。遍參諸方。了悟心法。受囑于皋亭佛日寺璇鑒和尚。歷主吳

【現代漢語翻譯】現代漢語譯本：

多次轉生。更何況以凈土（Pure Land，阿彌陀佛居住的清凈世界）為舟船，還愁什麼退轉呢？又得到無生法忍（understanding of non-origination，對事物不生不滅的深刻理解）作為忍耐的力量，還擔心什麼艱難困苦呢？不要說一聲佛號輕微，不要說虛假的願望沒有益處。心真誠則事就真實，願望廣大則修行就深入。虛空不是最大的，心才是最大的。金剛不是最堅固的，願力才是最堅固的。各位如果真能不拋棄我的話語，那麼菩提（Bodhi，覺悟）的眷屬，從此就結為姻親。蓮社（Lotus Society，唸佛修行團體）的盟約，從現在就開始締結美好關係。所希望的是一同往生凈土，一同見到彌陀（Amitabha，阿彌陀佛），一同教化眾生，一同成就正覺（perfect enlightenment，圓滿的覺悟）。

（思齊大師）晚年居住在杭州仙林寺，雍正七年結成蓮社，寫文章告誡大眾，以畢生的性命為期限。將每日的功課分為二十分，十分用來持唸佛名，九分用來作觀想，一分用來禮拜懺悔。他開示禪宗修行者唸佛的偈子說：『一句彌陀（Amitabha，阿彌陀佛），就是最根本的公案（koan，禪宗用語，指難以理解的禪語或問題），沒有別的商量，直接就判決。如同巨大的火堆，觸碰就會被燒燬；如同太阿寶劍，觸碰就會被斬爛。八萬四千法藏（eighty-four thousand Dharma teachings，佛教所有教法的總稱），六個字（指『南無阿彌陀佛』）全部收攝。一千七百則葛藤（complex entanglements，比喻禪宗的繁瑣辯論），一刀全部斬斷。任憑佛不歡喜聽聞，我自心心念念憶念。請各位不必多說，只要一心不亂。』

雍正十一年臘月八日，（思齊大師）告訴弟子們說：『明年四月，我就要離開了。』於是關閉在一間屋子裡，每日唸佛十萬聲。明年四月十二日，告訴眾人說：『從月初以來，再次見到西方三聖（Three Saints of the West，阿彌陀佛及其兩位脅侍菩薩，觀世音菩薩和大勢至菩薩）。我將要往生了吧。』於是寫下偈子辭別眾人。第二天斷絕飲食，收斂目光端正坐著。十四日將近中午，面向西方安詳寂靜地離世。送行的人群聚集而來。忽然睜開眼睛說：『我去了就來，生死是大事，各自清凈內心念佛就可以了。』合掌連續稱念佛名，於是逝世，享年四十九歲。（思齊大師遺稿，僧人素風敘述）

明悟

明悟，字丙元，黃州人。早年出家在仁壽庵，在歸元寺受戒。廣泛參訪各處，了悟心法。接受皋亭佛日寺璇鑒和尚的囑託，歷任吳

【English Translation】 English version:

Many rebirths. Moreover, if one uses the Pure Land (Amitabha's pure realm) as a boat, what worries are there about regression? And if one obtains the forbearance of non-origination (understanding of non-origination) as the strength of endurance, what fears are there of hardship and difficulty? Do not say that a single recitation of the Buddha's name is insignificant, do not say that a false vow is without benefit. If the heart is sincere, then the matter is real; if the vow is broad, then the practice is deep. Emptiness is not the greatest; the mind is the greatest. Diamond is not the most firm; the power of vows is the most firm. If everyone can truly not abandon my words, then the Bodhi (enlightenment) family will from this point on be united in marriage. The alliance of the Lotus Society (group practicing Pure Land Buddhism) will from now on establish good relations. What is hoped for is to be reborn together in the Pure Land, to see Amitabha (Amitabha Buddha) together, to transform sentient beings together, and to attain perfect enlightenment (perfect enlightenment) together.

(Master Siqi) lived in Xianlin Temple in Hangzhou in his later years. In the seventh year of Yongzheng, he formed the Lotus Society and wrote an article to admonish the public, with the limit of his life as the deadline. Divide the daily homework into twenty parts, ten parts for chanting the Buddha's name, nine parts for contemplation, and one part for bowing and repentance. He instructed the Chan practitioners to recite the Buddha's name in a verse saying: 'A single phrase of Amitabha (Amitabha Buddha) is the most fundamental koan (Zen riddle), there is no other discussion, and the judgment is made directly. Like a huge fire, touching it will burn; like the Tai'a sword, touching it will be cut to pieces. The eighty-four thousand Dharma teachings (eighty-four thousand Dharma teachings) are all contained in six words (referring to 'Namo Amitabha Buddha'). The one thousand seven hundred complex entanglements (complex entanglements) are all cut off with one knife. Let the Buddha not like to hear it, I will remember it in my heart. Please don't say much, just be single-minded.'

On the eighth day of the twelfth lunar month of the eleventh year of Yongzheng, (Master Siqi) told his disciples: 'Next April, I will leave.' So he closed himself in a room and recited the Buddha's name 100,000 times a day. On the twelfth day of the fourth lunar month of the following year, he told everyone: 'Since the beginning of the month, I have seen the Three Saints of the West (Three Saints of the West, Amitabha Buddha and his two attendant Bodhisattvas, Avalokitesvara and Mahasthamaprapta) again. I am about to be reborn, right?' So he wrote a verse to bid farewell to everyone. The next day, he stopped eating and drinking, closed his eyes and sat upright. On the fourteenth day, near noon, he faced the West and passed away peacefully. The crowd of people who came to see him off gathered. Suddenly he opened his eyes and said: 'I will come back when I leave, birth and death are important matters, just purify your hearts and recite the Buddha's name.' He put his palms together and chanted the Buddha's name continuously, and then passed away at the age of forty-nine. (Manuscript of Master Siqi, narrated by monk Sufeng)

Mingwu

Mingwu, styled Bingyuan, was a native of Huangzhou. He became a monk at Renshou Nunnery at an early age and received the precepts at Guiyuan Temple. He visited various places extensively and understood the mind Dharma. He received the entrustment from Abbot Xuanjian of Gaoting Fori Temple and served as the abbot of Wu

江長慶蘇州珠明石門崇慶皋亭佛日諸寺。而歸老於蘇之龍興。晚而精修凈業。晝夜無間。乾隆十七年正月九日。寺中齋天。悟語眾曰。諸公好住。吾于上元前當去矣。至十四日。作偈曰。山僧年望七。諸緣事已畢。自入涅槃門。不露真訊息。遂取湯盥沐。易衣。命眾稱佛名。至午而寂。年六十九(僧鶴峰述)。

德峻

德峻。字廣聞。一字蒼巖。蘇州人。出家于城中妙隱庵。遍參諸方。承曹洞宗。住杭州回龍真寂寺。歸而閉關盤溪小靈隱。先後數年。精修凈業。定中兩度見佛。出關遂造丈六彌陀像。刻凈土或問。導人唸佛。時赴眾請演瑜伽𦦨口。屢有徴應。所得䞋施。未嘗啟封。每出所藏。廣修佛事。乾隆二十八年九月。微示喘疾。召諸學徒。環稱佛名者七日。其日午後。命眾詣殿焚香。沐浴易衣。端坐稱佛名而逝。年八十五(僧鶴峰述)。

聞言

聞言。字超然。姓費。嘉興桐鄉人。幼不喜茹葷。好跏趺坐。七歲。入靈隱山祇園庵出家。為人淳樸。受具于雲林寺碩揆志禪師。朝夕提䇿。言曰。某甲鈍根。不善參究。唯知唸佛耳。師曰。唸佛亦可了生死。言依教奉行。精嚴戒律。二六時中。唯持佛名。弗問他事。乾隆二年六月二日。忽召徒眾謂曰。我行矣。汝等唸佛送我。即說偈曰。吾年七

【現代漢語翻譯】現代漢語譯本：江長慶，曾在蘇州珠明寺、石門寺、崇慶寺、皋亭佛日寺等寺廟居住。後來回到蘇州的龍興寺養老。晚年精進修習凈土法門，日夜不停。乾隆十七年正月九日，寺中舉行齋天法會，江長慶告訴眾人說：『各位好好住著，我將在上元節前離去。』到了十四日，他作偈說：『山僧年近七十，各種因緣已經了結。自己進入涅槃之門，不留下任何訊息。』於是取水洗漱，更換衣服，命令眾人稱念佛名，到中午時安詳圓寂，享年六十九歲。（僧人鶴峰所述）

德峻

德峻，字廣聞，又字蒼巖，是蘇州人。在城中的妙隱庵出家。廣泛參訪各地，繼承曹洞宗的法脈。曾住在杭州回龍真寂寺。後來回到盤溪小靈隱閉關，前後數年，精進修習凈土法門，在禪定中兩次見到佛。出關后，於是塑造了一尊丈六高的彌陀佛像，刻印《凈土或問》，引導人們唸佛。有時應邀為大眾演說瑜伽焰口，屢次出現靈驗的徵兆。所得的佈施，從不拆封，每次都取出所藏的財物，廣泛地修辦佛事。乾隆二十八年九月，略微顯出喘息的病癥，召集眾弟子，讓他們環繞著稱念佛名七日。那一天午後，命令眾人到大殿焚香，沐浴更衣，端坐著稱念佛名而逝世，享年八十五歲。（僧人鶴峰所述）

聞言

聞言，字超然，姓費，是嘉興桐鄉人。從小就不喜歡吃葷腥，喜歡跏趺而坐。七歲時，進入靈隱山祇園庵出家。為人淳樸。在雲林寺從碩揆志禪師處受具足戒。早晚精進不懈。聞言說：『我某甲根性愚鈍，不善於參禪，只知道唸佛罷了。』碩揆志禪師說：『唸佛也可以了脫生死。』聞言依教奉行，嚴守戒律。一天二十四小時中，只是持唸佛名，不問其他事情。乾隆二年六月二日，忽然召集徒眾說：『我要走了，你們唸佛送我。』隨即說偈語道：『我年七』

【English Translation】 English version: Jiang Changqing resided in various temples including Zhuming Temple, Shimen Temple, Chongqing Temple, and Gaoting Fori Temple in Suzhou. Later, he returned to Longxing Temple in Suzhou to spend his old age. In his later years, he diligently practiced the Pure Land Dharma, day and night without ceasing. On the ninth day of the first month of the Qianlong seventeenth year, the temple held a Zhaitian (Offering to the Devas) ceremony. Jiang Changqing said to the assembly, 'May you all dwell well. I will depart before the Lantern Festival.' On the fourteenth day, he composed a verse saying, 'This mountain monk is nearing seventy, all karmic conditions are fulfilled. I myself enter the gate of Nirvana, leaving no true message.' Then he took water to wash, changed his clothes, and ordered the assembly to chant the Buddha's name. He passed away peacefully at noon, at the age of sixty-nine. (Narrated by Monk Hefeng)

Dejun

Dejun, styled Guangwen, also styled Cangyan, was a native of Suzhou. He left home at Miaoyin Hermitage in the city. He widely visited various places and inherited the Caodong lineage. He resided at Huilong Zhenji Temple in Hangzhou. Later, he returned to Panxi Xiaolingyin to practice in seclusion for several years, diligently cultivating the Pure Land Dharma. He saw the Buddha twice in meditation. After emerging from seclusion, he sculpted a sixteen-foot Amitabha statue and printed 'Pure Land Questions and Answers' to guide people to recite the Buddha's name. Sometimes, he was invited to perform the Yoga Flaming Mouth ceremony for the masses, and there were frequent miraculous responses. The offerings he received were never opened. Each time, he took out his savings to extensively perform Buddhist activities. In the ninth month of the Qianlong twenty-eighth year, he showed slight symptoms of asthma. He summoned his disciples and had them chant the Buddha's name around him for seven days. On that day, in the afternoon, he ordered the assembly to go to the main hall to burn incense, bathe, and change clothes. He sat upright and chanted the Buddha's name until he passed away, at the age of eighty-five. (Narrated by Monk Hefeng)

Wenyan

Wenyan, styled Chaoran, surname Fei, was a native of Tongxiang, Jiaxing. From a young age, he disliked eating meat and liked to sit in the lotus position. At the age of seven, he entered Qiyuan Hermitage on Lingyin Mountain to leave home. He was simple and honest. He received full ordination from Chan Master Shokui Zhi at Yunlin Temple. He diligently practiced day and night. Wenyan said, 'I, Moujia (a humble way to refer to oneself), am of dull roots and not good at Chan practice, I only know how to recite the Buddha's name.' Chan Master Shokui Zhi said, 'Reciting the Buddha's name can also end birth and death.' Wenyan followed the teachings and strictly observed the precepts. Twenty-four hours a day, he only upheld the Buddha's name, and did not ask about other matters. On the second day of the sixth month of the Qianlong second year, he suddenly summoned his disciples and said, 'I am leaving. You recite the Buddha's name to send me off.' Then he spoke a verse, 'My age is seven'

十七。世緣俱已畢。坐斷兩頭關。得個真訊息。且道如何是真訊息。聻。合掌端坐而逝(雲林寺志)。

道徹

道徹。錢塘人。出家於半山嶺安隱寺。初參崇福高旻諸老師。發明本有。已而專修凈業。居杭州北門外四十里打飯橋文殊庵中。結期閉關。室無長物。唯一幾一單而已。甫數日得疾。困甚。自奮曰。唸佛正為生死。奈何以病輟邪。持佛名益切。俄而金光照室。光中佛為摩頂。病霍然愈。遂得唸佛三昧。行住坐臥。了無異念。如是三年。以三月望出關。升坐說法畢。謂眾曰。吾將以七月望后西歸。汝等可來送。及期。眾咸集。徹方設盂蘭盆會。眾至。理前語。徹曰。有之。可止少待。明日。延所善崇福僧。屬以庵中住持。又明日。設齋別眾。方午。入龕瞑坐而逝。頃之復甦。謂眾曰。與諸君遠別。可無一言。娑婆之苦。不可說。不可說。極樂之樂。不可說。不可說。倘蒙記憶。但念阿彌陀佛。不久當相見。錯過此生。輪轉長夜。痛哉痛哉。語訖而逝。年四十八。事在乾隆十九年(僧旅亭述)。

成注

成注。字杲徹。姓郭。徐州銅山人。少出家。年二十。受具戒于寶華山。遍參諸山。嗣法于天童石吼徹公。已而專修凈業。乾隆十二年。住蘇州獅林寺。　　上南巡。幸其寺。　敕名畫禪

【現代漢語翻譯】十七。世間因緣都已經了結，截斷生死兩端的關口，獲得真實的訊息。那麼，什麼是真實的訊息呢？聻（擬聲詞，無實義）。合掌端坐而逝。（出自《雲林寺志》）

道徹（法號）

道徹，是錢塘人。在半山嶺安隱寺出家。最初參訪崇福、高旻等各位老師，開悟了本有的佛性。之後專心修習凈土法門，居住在杭州北門外四十里的打飯橋文殊庵中，約定閉關。室內沒有多餘的物品，只有一張桌子和一條被子而已。剛過了幾天就生病了，非常難受。他激勵自己說：『唸佛正是爲了了脫生死，怎麼能因為生病而停止呢？』於是更加懇切地持唸佛號。不久，金光照亮整個房間，光中顯現佛陀為他摩頂，病立刻痊癒。於是得到了唸佛三昧，行走、站立、坐臥，都沒有其他的雜念。這樣過了三年，在三月十五日出關。升座說法完畢，對眾人說：『我將在七月十五日之後往生西方極樂世界，你們可以來送我。』到了約定的日期，眾人都聚集來了。道徹正在舉辦盂蘭盆法會。眾人提起之前說的話，道徹說：『有這回事。可以稍微等待一下。』第二天，請來自己所敬重的崇福寺僧人，囑託他主持庵中的事務。又過了一天，設齋供養，與眾人告別。中午時分，進入龕中閉目靜坐而逝。過了一會兒又甦醒過來，對眾人說：『要和各位永遠分別了，難道沒有什麼話要說嗎？娑婆世界的痛苦，不可說，不可說。極樂世界的快樂，不可說，不可說。如果還記得我，只要念阿彌陀佛，不久我們就會相見。錯過這一生，就會在輪迴中長久漂流，痛苦啊痛苦。』說完就去世了，享年四十八歲。這件事發生在乾隆十九年。（僧侶旅亭敘述）

成注（法號）

成注，字杲徹，姓郭，是徐州銅山人。年少時出家，二十歲時在寶華山受具足戒。廣泛參訪各處名山，繼承了天童石吼徹公的法脈。之後專心修習凈土法門。乾隆十二年，住持蘇州獅林寺。皇上南巡，駕臨他的寺廟，並敕賜寺名為畫禪寺。

【English Translation】 Seventeen. All worldly connections have been severed. The gate between the two ends of existence is blocked. A true message is obtained. Now, what is the true message? Hmmm. He passed away while sitting upright with palms together. (From the 'Yunlin Temple Chronicle')

Dao Che (Dharma name)

Dao Che was a native of Qiantang. He became a monk at Anyin Temple on Banshan Ridge. Initially, he studied with various teachers such as Chongfu and Gaomin, realizing his inherent nature. Later, he dedicated himself to the Pure Land practice, residing in Wenshu Hermitage at Dafan Bridge, forty li outside the north gate of Hangzhou. He entered a closed retreat, with only a table and a single blanket in his room. After only a few days, he fell ill and was in great distress. He roused himself, saying, 'Reciting the Buddha's name is precisely for the sake of resolving birth and death. How can I stop because of illness?' He chanted the Buddha's name with increasing fervor. Soon, golden light illuminated the room, and the Buddha appeared in the light, touching his head in blessing. His illness immediately vanished, and he attained the Samadhi of Buddha Recitation. Whether walking, standing, sitting, or lying down, he had no other thoughts. After three years, he emerged from the retreat on the fifteenth day of the third month. After ascending the seat and finishing his Dharma talk, he said to the assembly, 'I will be reborn in the Western Pure Land after the fifteenth day of the seventh month. You may come to see me off.' When the appointed day arrived, the assembly gathered. Dao Che was conducting the Ullambana Festival. The assembly mentioned his previous words. Dao Che said, 'That is so. You may wait a little longer.' The next day, he invited a monk from Chongfu Temple, whom he respected, and entrusted him with the abbacy of the hermitage. The day after that, he prepared a vegetarian feast to bid farewell to the assembly. At noon, he entered the niche, closed his eyes, and sat in meditation, passing away. After a while, he revived and said to the assembly, 'I am about to part with you all forever. Is there nothing to say? The suffering of the Saha world is unspeakable, unspeakable. The joy of the Pure Land is unspeakable, unspeakable. If you remember me, just recite Amitabha Buddha, and we will meet again soon. If you miss this life, you will transmigrate in the long night of samsara. How painful, how painful!' After speaking, he passed away, at the age of forty-eight. This event occurred in the nineteenth year of the Qianlong era. (Narrated by the monk Lüting)

Cheng Zhu (Dharma name)

Cheng Zhu, styled Gao Che, surname Guo, was a native of Tongshan, Xuzhou. He became a monk at a young age, and at the age of twenty, he received the full precepts at Baohua Mountain. He widely visited various famous mountains and succeeded to the Dharma lineage of Shitou Che Gong of Tiantong Temple. Later, he dedicated himself to the Pure Land practice. In the twelfth year of the Qianlong era, he became the abbot of Shizilin Temple in Suzhou. When the Emperor made a southern tour, he visited his temple and bestowed upon it the name 'Painting Zen Temple'.

。日率眾四會唱佛名。往往燭䟦香燼。眾一一退散。注佛聲不絕也。時應眾請演瑜伽𦦨口。所得䞋施。輒付監院充修造費。未幾堂廡煥然。日恢其舊。中夜修大悲懺法。脅不至席。一日方持佛名。木魚墮地忽有省。自是信口說偈。若夙習者。嘗示眾云。腳踏無生路。四面何回互。推出眾人前。分明絕舉揚。本來真面目。萬事皆具足。觸著與磕著。處處超佛祖。更有唸佛親。西方勝境真。蓮胎保養處。不隔一毫塵。若人達此意。不勞向外尋。業識消磨盡。往生即此心。華開親見佛。萬象盡回春。見居士問法者。輒曰。娑婆苦。盍從我西方去乎。三十四年四月。下痢。臥病頃之。一日召侍者曰。扶我起坐。索橘餅湯飲之。正念而逝。年七十三(畫禪寺雜錄僧宏通述)。

了庵

了庵。不詳其所出。遊歷叢林。參究甚切。晚修凈業。至漢口。安單棲隱寺。居人嚴氏買園奉之。頃之得疾。謂嚴氏曰。可歸我江南。嚴氏具舟送至金山。復歸江寧某寺。一日積薪于庭。坐其上。連稱阿彌陀佛。召眾舉火。眾莫應。促之。或授以炷香。取向鼻間吹之。火從鼻出。然面門。肉片片落。唱佛聲不絕。而火益熾。隱隱聞佛聲向空西邁。頃之乃寂。遺令其徒磨骨為粉。飼江魚。結凈土緣。其徒從之(僧旅亭述)。

實定

【現代漢語翻譯】現代漢語譯本：他每天帶領大眾四次一起唱唸佛名。常常是蠟燭燃盡，香也燒完了，眾人才一一退散，但他念佛的聲音卻從不間斷。他應大眾的請求演說《瑜伽焰口》（Yujia Yan Kou，一種佛教儀式）。所得的佈施，全部交給監院用來充當寺廟修繕的費用。沒過多久，殿堂廊廡煥然一新，恢復了舊貌。他半夜時分修習大悲懺法，從不躺臥休息。有一天，他正在持唸佛名，木魚掉在地上，忽然有所領悟。從此以後，他便能隨口說出偈語，好像是前世就已熟習一樣。他曾經向大眾開示說：『腳踏無生路，四面何回互。推出眾人前，分明絕舉揚。本來真面目，萬事皆具足。觸著與磕著，處處超佛祖。更有唸佛親，西方勝境真。蓮胎保養處，不隔一毫塵。若人達此意，不勞向外尋。業識消磨盡，往生即此心。華開親見佛，萬象盡回春。』見到居士前來問法，他就說：『娑婆（Suoha，佛教術語，指我們所處的世界，充滿痛苦）很苦，何不跟我一起去西方極樂世界呢？』三十四年四月，他得了痢疾，臥病一段時間后，有一天召來侍者說：『扶我起來坐好。』要了橘餅湯喝。正念佛時安詳去世，享年七十三歲（畫禪寺雜錄僧宏通述）。

了庵

了庵，不清楚他的出身來歷。他遊歷各處叢林寺院，參禪求法非常懇切。晚年修習凈土法門。到了漢口，住在安單棲隱寺。當地居民嚴氏買了一座園子供養他。不久之後，他得了疾病，對嚴氏說：『可以送我回江南了。』嚴氏準備船隻將他送到金山，他又回到江寧的某座寺廟。有一天，他在庭院裡堆積柴火，坐在上面，連續稱念阿彌陀佛（Amitabha，佛教中西方極樂世界的佛）。召集眾人點火，眾人沒有迴應。他催促他們，有人遞給他一炷香，他拿來對著鼻子吹氣，火從鼻子里噴出，燃燒面部，肉一片片脫落，但他唱唸佛號的聲音卻從不間斷，而且火勢越來越旺。隱隱約約聽到他的唸佛聲向著西方空中而去。過了一會兒，就寂滅了。他留下遺囑，讓他的弟子將他的骨頭磨成粉末，餵給江里的魚，結下往生凈土的因緣。他的弟子們照做了（僧旅亭述）。

實定

【English Translation】 English version: He would lead the assembly four times a day to chant the Buddha's name. Often, the candles and incense would burn out completely, and the assembly would disperse one by one, but his voice of chanting the Buddha's name never ceased. Responding to the assembly's request, he would expound on the 'Yujia Yan Kou' (Yujia Yan Kou, a Buddhist ritual). All the offerings he received were given to the monastery's supervisor to cover the costs of repairs and construction. Before long, the halls and corridors were completely renovated, restoring their former appearance. In the middle of the night, he would practice the Great Compassion Repentance Dharma, never lying down to rest. One day, while he was chanting the Buddha's name, the wooden fish fell to the ground, and he suddenly had an awakening. From then on, he could spontaneously speak verses, as if he had been familiar with them from a previous life. He once instructed the assembly, saying: 'Feet tread the path of no birth, how do the four directions reciprocate? Pushing forward before the assembly, clearly and distinctly proclaiming. The original true face, all things are complete. Touching and bumping, everywhere surpassing Buddhas and Patriarchs. Moreover, chanting the Buddha's name brings closeness, the Western Pure Land is truly a wonderful realm. The lotus womb is a place of nourishment, not separated by a hair's breadth of dust. If one understands this meaning, there is no need to seek externally. When karmic consciousness is completely worn away, rebirth is this very mind. When the flower opens, one personally sees the Buddha, and all phenomena return to spring.' When he saw lay practitioners coming to ask about the Dharma, he would say: 'Suoha (Suoha, a Buddhist term referring to the world we live in, full of suffering) is bitter, why not follow me to the Western Pure Land?' In the fourth month of his thirty-fourth year, he contracted dysentery and was bedridden for some time. One day, he summoned his attendant and said: 'Help me sit up.' He asked for tangerine peel soup to drink. He passed away peacefully while reciting the Buddha's name, at the age of seventy-three (recorded by the monk Hongtong of Huachan Temple).

Liao An

Liao An, his origins are unknown. He traveled to various monasteries and temples, earnestly seeking the Dharma. In his later years, he practiced the Pure Land Dharma. Arriving in Hankou, he stayed at Anqi Yin Temple. A local resident named Yan bought a garden to support him. Not long after, he fell ill and said to Yan: 'You can send me back to Jiangnan.' Yan prepared a boat and sent him to Jinshan, and he returned to a certain temple in Jiangning. One day, he piled firewood in the courtyard, sat on it, and continuously chanted Amitabha (Amitabha, the Buddha of the Western Pure Land in Buddhism). He summoned the assembly to light the fire, but no one responded. He urged them, and someone handed him a lit incense stick. He took it and blew air towards it from his nose, and fire came out of his nose, burning his face, with pieces of flesh falling off, but his voice of chanting the Buddha's name never ceased, and the fire grew stronger and stronger. Faintly, his voice of chanting the Buddha's name was heard heading towards the western sky. After a while, he passed away. He left a will, instructing his disciples to grind his bones into powder and feed them to the fish in the river, to create a karmic connection for rebirth in the Pure Land. His disciples did as he instructed (recorded by the monk Luting).

Shi Ding

實定。字聞學。姓張。松江上海人。年二十餘。出家天臺萬年寺。遍參諸方。發明心要。尋主天目禪原寺。晚至蘇州。住文星閣。嘗言達本之人。功未齊于諸聖。得生凈土。果行方圓。故常提唱唸佛法門。著凈土詩一百八首。又言諸佛法身。含裹十方世界。經云。云何是中更容他物。直是超諸限量。迥絕去來。是心作佛。是心是佛。唸唸佛出世。唸唸佛滅度。唸唸無生。唸唸往生。頭頭上明。物物上顯。都盧是一句阿彌陀佛。方是真實唸佛人也。乾隆四十二年。歸江陰香山寺。十二月有疾。明年正月三日。病七日矣。向晨。謂弟子曰。何日立春。曰后四日。復問今日是何日。曰甲子。定曰。今日好。遂起坐。囑後事畢。就枕臥。至黃昏起。呼眾至。命具湯洗手者再。連稱阿彌陀佛。眾請說偈。口占曰。繼祖傳燈接虛響。開堂說法鬼打鑼。鼻孔今朝拈正了。蓮華池上見彌陀。偈畢。寂然。眾呼之逝矣。年六十七。法嗣際會。字旅亭。亦修唸佛三昧。臨終作偈別眾。吉祥而逝(二林居後集)。

實圓

實圓。松江人。少有出世志。年十八九。父母將為娶妻有日矣。夜走一寺。求主僧為剃髮。已遂之寶華山受具戒。其家控僧于官。官遣僧跡之。圓以僧服還。曰吾發已除矣。無及也。其父母閉之一室。日常

【現代漢語翻譯】現代漢語譯本：

實定（Shi Ding，法號），字聞學（Wen Xue），姓張（Zhang），是松江上海（Songjiang Shanghai）人。二十多歲時，在天臺萬年寺（Tiantai Wannian Temple）出家，遍參各方，領悟了心的要旨。之後主持天目禪原寺（Tianmu Chanyuan Temple），晚年到蘇州（Suzhou），住在文星閣（Wenxing Pavilion）。他曾說，通達根本的人，功德尚未與諸聖齊等，得以往生凈土，果行才能圓滿。因此常常提倡唸佛法門，著有凈土詩一百零八首。他又說，諸佛的法身，包含著十方世界。《經》中說：『為何其中還能容納其他事物？』直接超越各種束縛，完全斷絕過去未來。是心作佛，是心是佛，唸唸之間佛出世，唸唸之間佛滅度，唸唸之間無生，唸唸之間往生。處處都明白，事物上都顯現，總歸是一句阿彌陀佛（Amitabha），才是真正念佛的人。』乾隆（Qianlong）四十二年，回到江陰香山寺（Jiangyin Xiangshan Temple）。十二月生病，第二年正月三日，病了七天。早晨，對弟子說：『哪天立春？』弟子說：『后四天。』又問今天是什麼日子，弟子說是甲子日（Jiazi）。實定說：『今天好。』於是起身坐好，囑咐完後事，就躺下睡覺。到黃昏時起身，叫眾人到跟前，命人準備湯洗手兩次，連續稱念阿彌陀佛。眾人請他說偈，他口占一偈：『繼祖傳燈接虛響，開堂說法鬼打鑼。鼻孔今朝拈正了，蓮華池上見彌陀。』說完偈，就寂然不動了。眾人呼喚他，已經去世了。享年六十七歲。法嗣是際會（Jihui），字旅亭（Lvting），也修習唸佛三昧，臨終時作偈與眾人告別，吉祥而逝（《二林居後集》）。

實圓（Shi Yuan）

實圓（Shi Yuan），是松江（Songjiang）人。從小就有出世的志向。十八九歲時，父母將要為他娶妻，日子都定好了。晚上他跑到一座寺廟，請求主持僧人為他剃度。剃度后，到寶華山（Baohua Mountain）受具足戒。他的家人到官府控告寺廟的僧人。官府派僧人去找他。實圓穿著僧服回來，說：『我的頭髮已經剃了，沒用了。』他的父母把他關在一個房間里，每天... English version:

Shi Ding (Realized Stillness), styled Wen Xue (Learned Inquiry), surname Zhang, was a native of Songjiang Shanghai. In his early twenties, he left home to become a monk at Tiantai Wannian Temple, widely studied with various teachers, and realized the essence of mind. Later, he presided over Tianmu Chanyuan Temple. In his later years, he went to Suzhou and resided in Wenxing Pavilion. He once said that those who have attained the root have not yet achieved the same merit as all the sages. Only by being reborn in the Pure Land can their actions be perfected. Therefore, he often promoted the practice of reciting the Buddha's name and wrote one hundred and eight Pure Land poems. He also said that the Dharmakaya of all Buddhas encompasses the ten directions of the world. The Sutra says, 'How can it contain other things?' It directly transcends all limitations and completely cuts off the past and future. 'It is the mind that makes the Buddha, it is the mind that is the Buddha. In every thought, the Buddha appears in the world; in every thought, the Buddha passes away; in every thought, there is no birth; in every thought, there is rebirth. Everything is clear, everything is manifest. The whole thing is a single phrase of Amitabha, which is the true practice of reciting the Buddha's name.' In the forty-second year of Qianlong, he returned to Jiangyin Xiangshan Temple. In December, he fell ill. On the third day of the first month of the following year, after being ill for seven days, he said to his disciples in the morning, 'When is the Beginning of Spring?' The disciples replied, 'Four days later.' He then asked what day it was, and the disciples said it was Jiazi day. Shi Ding said, 'Today is good.' Then he sat up, finished his last instructions, and lay down to sleep. At dusk, he got up, called everyone to his side, and ordered them to prepare hot water to wash his hands twice, continuously reciting Amitabha. The assembly asked him to say a verse, and he spontaneously recited: 'Continuing the ancestral lamp, receiving empty echoes, opening the hall to preach, the ghosts beat the gong. Today, the nostrils are straightened, and Amitabha is seen on the lotus pond.' After reciting the verse, he became silent. The assembly called out to him, but he had already passed away. He was sixty-seven years old. His Dharma heir was Jihui, styled Lvting, who also practiced the Samadhi of reciting the Buddha's name. At the time of his death, he composed a verse to bid farewell to the assembly and passed away auspiciously (from the 'Later Collection of Erlin Residence').

Shi Yuan (Realized Roundness)

Shi Yuan, a native of Songjiang, had the aspiration to leave the world from a young age. When he was eighteen or nineteen, his parents were about to arrange his marriage, and the date had already been set. One night, he ran to a temple and asked the abbot to shave his head. After being tonsured, he went to Baohua Mountain to receive the full precepts. His family filed a complaint against the monks of the temple with the government. The government sent monks to find him. Shi Yuan returned wearing monastic robes and said, 'My hair has already been shaved, it's useless.' His parents locked him in a room, and every day...

【English Translation】 English version:

Shi Ding (Realized Stillness), styled Wen Xue (Learned Inquiry), surname Zhang, was a native of Songjiang Shanghai. In his early twenties, he left home to become a monk at Tiantai Wannian Temple (Tiantai Wannian Temple), widely studied with various teachers, and realized the essence of mind. Later, he presided over Tianmu Chanyuan Temple (Tianmu Chanyuan Temple). In his later years, he went to Suzhou (Suzhou) and resided in Wenxing Pavilion (Wenxing Pavilion). He once said that those who have attained the root have not yet achieved the same merit as all the sages. Only by being reborn in the Pure Land can their actions be perfected. Therefore, he often promoted the practice of reciting the Buddha's name and wrote one hundred and eight Pure Land poems. He also said that the Dharmakaya of all Buddhas encompasses the ten directions of the world. The Sutra says, 'How can it contain other things?' It directly transcends all limitations and completely cuts off the past and future. 'It is the mind that makes the Buddha, it is the mind that is the Buddha. In every thought, the Buddha appears in the world; in every thought, the Buddha passes away; in every thought, there is no birth; in every thought, there is rebirth. Everything is clear, everything is manifest. The whole thing is a single phrase of Amitabha (Amitabha), which is the true practice of reciting the Buddha's name.' In the forty-second year of Qianlong (Qianlong), he returned to Jiangyin Xiangshan Temple (Jiangyin Xiangshan Temple). In December, he fell ill. On the third day of the first month of the following year, after being ill for seven days, he said to his disciples in the morning, 'When is the Beginning of Spring?' The disciples replied, 'Four days later.' He then asked what day it was, and the disciples said it was Jiazi day (Jiazi). Shi Ding said, 'Today is good.' Then he sat up, finished his last instructions, and lay down to sleep. At dusk, he got up, called everyone to his side, and ordered them to prepare hot water to wash his hands twice, continuously reciting Amitabha. The assembly asked him to say a verse, and he spontaneously recited: 'Continuing the ancestral lamp, receiving empty echoes, opening the hall to preach, the ghosts beat the gong. Today, the nostrils are straightened, and Amitabha is seen on the lotus pond.' After reciting the verse, he became silent. The assembly called out to him, but he had already passed away. He was sixty-seven years old. His Dharma heir was Jihui (Jihui), styled Lvting (Lvting), who also practiced the Samadhi of reciting the Buddha's name. At the time of his death, he composed a verse to bid farewell to the assembly and passed away auspiciously (from the 'Later Collection of Erlin Residence').

Shi Yuan (Realized Roundness)

Shi Yuan, a native of Songjiang (Songjiang), had the aspiration to leave the world from a young age. When he was eighteen or nineteen, his parents were about to arrange his marriage, and the date had already been set. One night, he ran to a temple and asked the abbot to shave his head. After being tonsured, he went to Baohua Mountain (Baohua Mountain) to receive the full precepts. His family filed a complaint against the monks of the temple with the government. The government sent monks to find him. Shi Yuan returned wearing monastic robes and said, 'My hair has already been shaved, it's useless.' His parents locked him in a room, and every day...

趺坐。不食不寢。無已。乃聽出家。松江城有僧設關。拜華嚴經。未竟。化去。為終事焉。已而至金山。行般舟三昧。滿百日。乾隆二十五年。居常州天寧寺。入唸佛堂。晝夜唱佛不絕。二十八年三月。示微疾。集眾唱佛名。盡出囊中錢為䞋滿三日。沐浴具威儀。隨眾入堂。趺坐唱佛而逝(僧正琦述)。

恒一

恒一。字聖學。姓沈。常州武進人。出家于穹窿之茅篷。初參揚州高旻寺。已而習臺宗。通其教。嘗止蘇州文星閣。得咯血疾。去之杭州半山顯義院。疾甚。剋日設齋筵。別諸道友。唱西方佛名而逝。一嘗言某庵僧。落拓不持戒。一同戒友規之。不聽。已而病甚。召其友曰。不聽子言故至此。今且奈何。友曰。西方阿彌陀佛。有本誓願。造業眾生。十唸唸佛。盡蒙接引。子能信否。僧曰。信。然力不支。奈何。友曰。無傷也。設像床西偏。令注目勿動。爇爐香。為唱佛名。執病者手。令諦聽。如是三晝夜。病者忽起坐。謝其友曰。蒙佛接引。得中品生矣。舉手而別(僧凈云述)。

慧端

慧端。不詳其所出。居杭州理安寺。日課佛名數萬。后住紹興善福庵。一日要同參僧澄谷。與他僧五六人。至庵唱佛名。日方午。忽舉手。高唱數聲。屹然而化。年二十餘(僧澄谷述)。

法真

法真。字朗如。瑞州高安人。得度于灌溪元文和尚。受具后。遊方至嶺南。居丹霞最久。平時潛心凈土。一日偶與禪者論及無字公案。蓄疑久之。豁然有省。詣海幢禮正目老人。機語契合。遂受記莂。乾隆二十年。眾請主席海幢。提唱宗乘。兼宏凈業。晚年謝院事。掩關寺之東偏。專課佛號。寒暑不懈者八年。嘗有偈云。百八輪珠晝夜提。芙蕖漸漸出深泥。輪珠擲卻芙蕖放。古佛元來不在西。三十八年九月初。示微疾。十一日黃昏。召弟子囑後事。翌日午時。集眾唱佛名。香過二寸餘。自舉小凈土文。未半而逝(僧杲堂述)。

佛安

佛安。字誓願。蘇州人。年三十餘。鄰家殺豬。出其腑。有文曰曹操。瞿然發心。投上津橋天竺庵為僧。已而住北濠大王廟。以唸佛為課。得錢輒買香華供佛。放諸魚鳥。乾隆四十一年三月。有疾。遣徒往獅林寺。請僧禮凈土懺三日。演瑜伽𦦨口一罈。期滿。明日設齋筵召客為別。稱佛名。其徒和之。香三炷。日午。日行矣。端坐而逝。平居偶為詩。勸人迴向。其末後有詩云。西方世界妙蓮臺。觀里分明一朵開。赤白青黃無異色。心心唯愿見如來。又云。莫道西方路正遙。只今彈指上金橋。彌陀接引微微笑。贊爾娑婆戒行高(僧修學述)論曰。佛法入中國。自漢迄晉

【現代漢語翻譯】現代漢語譯本法真（Fazhen），字朗如，瑞州高安人。他在灌溪元文和尚處剃度出家，受具足戒后，遊歷四方到達嶺南，在丹霞山居住最久。平時潛心修習凈土法門。一日，偶然與禪者談論到『無』字公案，心中存疑很久，忽然有所領悟。於是前往海幢寺拜見正目老人，兩人機鋒相契合，遂得到正目老人的印可。乾隆二十年，大眾請他主持海幢寺，提倡禪宗，兼弘揚凈土法門。晚年辭謝寺院事務，在寺院東邊一角閉關，專心念誦佛號，寒暑不懈地堅持了八年。他曾作偈說：『百八輪珠晝夜提，芙蕖漸漸出深泥。輪珠擲卻芙蕖放，古佛元來不在西。』乾隆三十八年九月初，略微感到不適。十一日黃昏，召集弟子囑咐後事。第二天午時，集合大眾唱唸佛名。香燒過二寸多，他親自舉起《小凈土文》，還未唸完就去世了（僧杲堂述）。佛安（Foan）佛安，字誓願，蘇州人。三十多歲時，鄰居家殺豬，取出豬的內臟，上面有『曹操』二字。佛安猛然發心，投奔上津橋天竺庵出家為僧。之後，他住在北濠大王廟，以唸佛為功課。得到錢財就購買香和花供奉佛，放生魚鳥。乾隆四十一年三月，生病。派弟子前往獅林寺，請僧人禮拜《凈土懺》三天，演瑜伽焰口一罈。期滿后，第二天設齋筵招待客人告別。稱念佛名，他的弟子們也跟著唱唸。燒了三炷香，到中午時分，佛安說：『我要走了。』然後端坐而逝。平時偶爾作詩勸人迴向，其中最後有詩說：『西方世界妙蓮臺，觀里分明一朵開。赤白青黃無異色，心心唯愿見如來。』又說：『莫道西方路正遙，只今彈指上金橋。彌陀接引微微笑，贊爾娑婆戒行高。』（僧修學述）評論說：佛法傳入中國，從漢朝到晉朝……

【English Translation】 English version Fazhen (Dharma Truth), styled Langru, was a native of Gao'an in Ruizhou. He was tonsured at the monastery of Monk Yuanwen of Guanxi. After receiving the full precepts, he traveled to Lingnan, residing at Danxia Mountain for the longest time. He usually devoted himself to the Pure Land practice. One day, he happened to discuss the 'Wu' (Mu) character koan with a Chan practitioner, harboring doubts for a long time, and suddenly had an awakening. Thereupon, he went to Haitong Monastery to pay respects to Elder Zhengmu, and their interaction was harmonious, so he received Elder Zhengmu's approval. In the twentieth year of the Qianlong reign, the community invited him to preside over Haitong Monastery, promoting the Chan school and also propagating the Pure Land practice. In his later years, he declined the monastery affairs and secluded himself in the eastern part of the monastery, focusing on reciting the Buddha's name, persevering diligently for eight years regardless of the weather. He once composed a verse saying: 'The one hundred and eight prayer beads are held day and night, the lotus gradually emerges from the deep mud. When the prayer beads are cast away, the lotus blooms, the ancient Buddha was originally not in the West.' In the ninth month of the thirty-eighth year of the Qianlong reign, he showed slight illness. On the eleventh day at dusk, he summoned his disciples to entrust them with his affairs. The next day at noon, he gathered the community to chant the Buddha's name. After the incense had burned more than two inches, he personally recited the 'Short Sukhavati Rebirth Prayer', and passed away before finishing it (narrated by Monk Gaotang). Foan (Buddha's Peace) Foan, styled Shiyuan, was a native of Suzhou. When he was over thirty years old, his neighbor slaughtered a pig, and the pig's entrails were taken out, on which were the words 'Cao Cao' (a famous historical figure). Foan suddenly had an awakening and sought refuge at Tianzhu Hermitage on Shangjin Bridge to become a monk. Afterwards, he lived in the Great King Temple in Beihao, making Buddha-name recitation his daily practice. He would use the money he obtained to buy incense and flowers to offer to the Buddha, and release fish and birds. In the third month of the forty-first year of the Qianlong reign, he fell ill. He sent his disciple to Shilin Monastery to invite monks to perform the Pure Land Repentance Ceremony for three days, and to perform a Yoga Flaming Mouth ritual. After the period was over, he set up a vegetarian feast the next day to bid farewell to the guests. He recited the Buddha's name, and his disciples chanted along with him. After burning three incense sticks, at noon, Foan said, 'I am leaving.' Then he sat upright and passed away. He occasionally composed poems to encourage people to dedicate merit, and among them, the last poem said: 'The wonderful lotus platform in the Western World, a lotus clearly blooms in the contemplation. Red, white, blue, and yellow are not different in color, my heart only wishes to see the Thus Come One.' He also said: 'Do not say the road to the West is far, now in an instant, you ascend the golden bridge. Amitabha receives you with a slight smile, praising your high moral conduct in the Saha world.' (narrated by Monk Xiuxue) Commentary says: The Buddha Dharma entered China, from the Han Dynasty to the Jin Dynasty...

。多以傳經解義為先。至遠公始建白蓮社。修唸佛三昧。自利利人。后之言凈業者歸焉。祖師西來。直指本心。曹溪說法。簡斥凈土。此乃最上一機。絕諸方便。至天臺永明天如楚石諸師。既悟無生之旨。復開唸佛之門。豈非圓融性相。兼攝三乘者哉。夫所謂出家者。非獨辭親割愛而已。誠欲出三界之家也。能生極樂是真出家。若諸公者。或由禪入凈。或即佛明心。掉身污泥之中。蟬蛻輪迴之苦。斯亦極大丈夫之能事矣。

往生比邱尼第四

慧木

慧木。姓傅。年十一。出家。居梁郡筑戈村寺。日誦大品。多諸靈異。嘗夢到西方。見一浴池有芙蕖華。諸化生人。列坐其中。已而請師受戒。忽于壇所。見天地晃然悉黃金色。一日與大眾共禮無量壽佛。伏地不起。或蹴而問之。云。當伏地時。覺身到安養國。佛為說小品。已得四卷。因被蹴而覺。甚追恨之。宋元嘉十四年時。本年已六十九。后不詳其終(法苑珠林)。

法盛

法盛。姓聶。清河人。宋元嘉十四年。年已七十許。出家于金陵建福寺。才識敏悟。謂同業曇敬曇愛曰。吾立身行道。志在西方。十六年九月二十七日。塔下禮佛。晚而不豫。病日加。其月晦夕。假寐。見如來從空而下。與二大士論二乘法。光明顯燭。寺眾咸驚。盛為

【現代漢語翻譯】現代漢語譯本：大多以傳授佛經、解釋經義為先。到慧遠大師才開始建立白蓮社，修習唸佛三昧（Samadhi，一種冥想狀態），自利利人。後來說凈土法門的人都歸宗於他。菩提達摩祖師西來，直指眾生的本心。六祖慧能大師在曹溪說法，簡要地排斥凈土法門。這乃是最上根機的人才能修習的，斷絕了一切方便法門。到天臺宗的永明延壽大師、天如禪師、楚石梵琦禪師等，既已領悟無生之旨，又開創唸佛法門。這豈不是圓融性相，兼顧大乘、中乘、小乘嗎？所謂出家，不僅僅是辭別父母、割捨親情而已，實在是想要出離三界這個家。能夠往生極樂世界才是真正的出家。像各位這樣的人，或者由禪入凈，或者即佛明心，擺脫身處污泥之中，像蟬蛻一樣脫離輪迴的痛苦，這也是極爲了不起的大丈夫才能做到的事情啊。往生比丘尼第四慧木慧木，姓傅，十一歲出家，住在梁郡筑戈村寺。每天誦讀《大品般若經》，有很多靈異的事情發生。曾經夢到西方極樂世界，見到一個浴池裡有芙蕖花（蓮花），許多化生的人，排列坐在其中。之後請求慧木法師為他們授戒。忽然在戒壇上，見到天地一片晃動，全部都是黃金色。有一天與大眾一起禮拜無量壽佛（Amitabha，阿彌陀佛），伏在地上沒有起來。有人推她問她，她說：『當伏在地上的時候，覺得身體到了安養國（Sukhavati，極樂世界），佛為我說了《小品般若經》，已經得到了四卷。』因為被人推醒而醒來，非常追悔這件事。宋元嘉十四年的時候，慧木法師的年齡已經六十九歲了，後來不清楚她的結局。（出自《法苑珠林》）法盛法盛，姓聶，是清河人。宋元嘉十四年的時候，年齡已經七十多歲了，在金陵建福寺出家。才識敏捷聰悟。對同寺的曇敬、曇愛兩位法師說：『我立身修行，志向在西方極樂世界。』十六年九月二十七日，在塔下禮佛，晚上感到不舒服，病情一天天加重。當月最後一天晚上，似睡非睡之間，看見如來（Tathagata，佛陀）從空中下來，與兩位大士討論二乘法，光明顯耀照亮一切，寺廟裡的人都感到驚異。法盛為

【English Translation】 English version: Mostly, it began with transmitting scriptures and explaining their meanings. It was Master Huiyuan who first established the White Lotus Society, cultivating the Samadhi (Samadhi, a meditative state) of Buddha-name recitation, benefiting both oneself and others. Later, those who spoke of the Pure Land Dharma school all traced their origins back to him. Bodhidharma, the Patriarch, came from the West, directly pointing to the inherent mind of sentient beings. Huineng, the Sixth Patriarch, expounded the Dharma at Caoqi, succinctly rejecting the Pure Land teachings. This was for those of the highest capacity, cutting off all expedient means. As for masters like Yongming Yanshou of the Tiantai school, Chan Master Tianru, and Chan Master Chushi Fanqi, having realized the essence of non-origination, they also opened the gate of Buddha-name recitation. Is this not the perfect integration of nature and characteristics, encompassing the Three Vehicles? The so-called 'leaving home' is not merely bidding farewell to parents and severing affections; it is truly desiring to leave the home of the Three Realms. Being able to be reborn in the Land of Ultimate Bliss is true leaving home. Those like you, either entering Pure Land practice through Chan, or directly realizing the mind through the Buddha, shaking off the mud, shedding the suffering of Samsara like a cicada, this is truly the accomplishment of a great person. Biographies of Nuns Reborn in the Pure Land, Chapter Four Huimu Huimu, whose surname was Fu, left home at the age of eleven, residing in Zhuguo Village Temple in Liang Commandery. She recited the Mahaprajnaparamita Sutra daily, and many miraculous events occurred. She once dreamed of going to the Western Pure Land, seeing a bathing pond with lotuses (lotus), and many beings born from them sitting in rows. Later, she requested the master to transmit the precepts to them. Suddenly, at the ordination platform, she saw the heavens and earth shaking, all golden in color. One day, she prostrated with the assembly to Amitabha (Amitabha, Immeasurable Light Buddha), and did not rise. Someone nudged her and asked her, and she said, 'When I was prostrating, I felt my body go to the Land of Peace and Nourishment (Sukhavati, the Pure Land), and the Buddha spoke the Smaller Prajnaparamita Sutra to me, and I have already received four scrolls.' Because she was nudged awake, she greatly regretted it. In the fourteenth year of the Yuanjia era of the Song Dynasty, she was already sixty-nine years old. Her end is not known. (From the Dharma Garden Pearl Forest) Fasheng Fasheng, whose surname was Nie, was from Qinghe. In the fourteenth year of the Yuanjia era of the Song Dynasty, he was already over seventy years old, and left home at Jianfu Temple in Jinling. He was quick-witted and intelligent. He said to his fellow practitioners Tan Jing and Tan Ai, 'I establish myself in practice, and my aspiration is in the Western Pure Land.' On the twenty-seventh day of the ninth month of the sixteenth year, he paid homage to the Buddha under the pagoda, and felt unwell in the evening. His illness worsened day by day. On the last evening of that month, in a state between sleep and wakefulness, he saw the Tathagata (Tathagata, Thus Come One) descending from the sky, discussing the Dharma of the Two Vehicles with two great Bodhisattvas. The light was bright and illuminating, and the temple assembly was amazed. Fasheng

具說所見。言訖而絕。年七十二(比邱尼傳)。

凈真

凈真。唐時人。居長安積善寺。衲衣乞食。誦金剛經十萬遍。篤志唸佛。一日語弟子曰。五月內十度見佛。兩度見寶蓮華上童子游戲。吾已得上品生矣。言訖跏趺而化。祥光滿寺(佛祖統紀)。

法藏

法藏。唐時人。居金陵。勤志唸佛。夜見佛菩薩光明照寺。奄然而化(佛祖統紀)。

悟性

悟性。宋時人。居廬山。篤志唸佛。求生西方。忽聞空中樂聲。謂左右曰。我已得中品生矣。見諸同志唸佛精進者。皆有蓮華以待其生。言畢而逝(佛祖統紀)。

能奉

能奉。錢唐人。專修凈業。常見佛光照身。一日無疾。告其徒曰。吾往生時至。少頃。眾聞誦佛聲厲。往視之。已合掌面西坐逝矣。異香滿室。有樂聲隱隱西去(佛祖統紀)。

慧安

慧安。明州人。住小溪楊氏庵。專修西方。誦金剛經。寒暑不輟。常于室中見佛光下燭。一日示疾。端坐。戒眾勿諠。移時曰。佛至矣。令眾唱佛名。倏然脫去。年九十六(佛祖統紀)。

袾錦

袾錦。字太素。姓湯。杭州人。歸同邑沉生。即蓮池宏公是也。宏公出家時。錦年僅十九。或勸錦阻之。錦曰。熟聞渠稱生死事大。阻之。是誤渠也。不

【現代漢語翻譯】現代漢語譯本：

據她說出了所見到的景象，說完就去世了，享年七十二歲。（《比丘尼傳》）

凈真（Jingzhen）：

凈真，唐朝人，住在長安積善寺。身穿粗布僧衣，四處乞食，誦《金剛經》十萬遍，一心一意念佛。一天，她對弟子們說：『五月份里我十次見到佛，兩次見到寶蓮華上有童子在嬉戲。我已經得到上品往生的資格了。』說完就結跏趺坐而去世，祥光充滿寺院。（《佛祖統紀》）

法藏（Fazang）：

法藏，唐朝人，住在金陵。勤奮專心念佛，夜晚見到佛菩薩的光明照耀寺院，安詳地去世了。（《佛祖統紀》）

悟性（Wuxing）：

悟性，宋朝人，住在廬山。一心一意念佛，求生西方極樂世界。忽然聽到空中傳來音樂聲，告訴身邊的人說：『我已經得到中品往生的資格了。』看到各位同修唸佛精進的人，都有蓮花等待他們往生。說完就去世了。（《佛祖統紀》）

能奉（Nengfeng）：

能奉，錢塘人，專門修習凈土法門。經常見到佛光照耀自身。一天沒有疾病，告訴他的弟子們說：『我往生的時間到了。』過了一會兒，大家聽到誦佛的聲音非常洪亮，前去觀看，已經合掌面向西方坐著去世了。奇異的香味充滿房間，有音樂聲隱隱約約向西方飄去。（《佛祖統紀》）

慧安（Huian）：

慧安，明州人，住在小溪楊氏庵。專門修習西方凈土法門，誦《金剛經》，寒暑不斷。經常在房間里見到佛光從上照下。一天，她示現疾病，端正地坐著，告誡大家不要喧譁。過了一會兒說：『佛來了。』讓大家唱唸佛的名號，很快就去世了，享年九十六歲。（《佛祖統紀》）

袾錦（Zhujin）：

袾錦，字太素，姓湯，杭州人。嫁給同鄉沉生，也就是後來的蓮池宏公（Lianchi Honggong）。宏公出家的時候，袾錦年僅十九歲。有人勸袾錦阻止他，袾錦說：『經常聽他說生死是大事，阻止他，是耽誤他啊。』

【English Translation】 English version:

She described what she had seen, and then passed away at the age of seventy-two. (From 'Biqiuni Zhuan' - 'Biographies of Bhikkhunis')

Jingzhen:

Jingzhen, a person from the Tang Dynasty, lived in Jishan Temple in Chang'an. She wore patched robes, begged for food, and recited the 'Diamond Sutra' ten thousand times. She was wholeheartedly devoted to reciting the Buddha's name. One day, she said to her disciples, 'In the fifth month, I have seen the Buddha ten times, and twice I have seen children playing on jeweled lotus flowers. I have already attained the qualification for rebirth in the highest grade.' After saying this, she passed away in the lotus position, and auspicious light filled the temple. (From 'Fo Zu Tong Ji' - 'Comprehensive Records of Buddhas and Patriarchs')

Fazang:

Fazang, a person from the Tang Dynasty, lived in Jinling. He diligently and wholeheartedly recited the Buddha's name. At night, he saw the light of the Buddhas and Bodhisattvas illuminating the temple, and he passed away peacefully. (From 'Fo Zu Tong Ji' - 'Comprehensive Records of Buddhas and Patriarchs')

Wuxing:

Wuxing, a person from the Song Dynasty, lived in Mount Lu. He wholeheartedly recited the Buddha's name, seeking rebirth in the Western Pure Land. Suddenly, he heard music in the air and said to those around him, 'I have already attained the qualification for rebirth in the middle grade.' He saw that all fellow practitioners who diligently recited the Buddha's name had lotus flowers waiting for their rebirth. After saying this, he passed away. (From 'Fo Zu Tong Ji' - 'Comprehensive Records of Buddhas and Patriarchs')

Nengfeng:

Nengfeng, a person from Qiantang, specialized in cultivating the Pure Land practice. He often saw the Buddha's light shining on his body. One day, without any illness, he told his disciples, 'The time for my rebirth has arrived.' After a short while, everyone heard a loud voice reciting the Buddha's name. They went to look and saw that he had already passed away, sitting with his palms together facing west. A strange fragrance filled the room, and the sound of music faintly drifted westward. (From 'Fo Zu Tong Ji' - 'Comprehensive Records of Buddhas and Patriarchs')

Huian:

Huian, a person from Mingzhou, lived in the Yang Family Nunnery in Xiaoxi. She specialized in cultivating the Western Pure Land practice and recited the 'Diamond Sutra' without ceasing, regardless of the weather. She often saw the Buddha's light shining down in her room. One day, she showed signs of illness, sat upright, and warned everyone not to make noise. After a while, she said, 'The Buddha has arrived.' She asked everyone to chant the Buddha's name, and she quickly passed away at the age of ninety-six. (From 'Fo Zu Tong Ji' - 'Comprehensive Records of Buddhas and Patriarchs')

Zhujin:

Zhujin, also known as Taisu, whose family name was Tang, was from Hangzhou. She married Shen Sheng from the same town, who later became Lianchi Honggong. When Honggong became a monk, Zhujin was only nineteen years old. Some people advised Zhujin to stop him, but Zhujin said, 'I often hear him say that birth and death are major matters. To stop him would be to delay him.'

可。至年四十七。亦出家受具。制行謹嚴。虔修凈業。萬曆四十二年。得疾。垂絕時。忽語侍者云。經稱十念往生。亟扶我起。起則正坐唸佛而逝。年六十七(孝義庵錄)。

廣覺

廣覺。姓龔。蘇州崇明人。年十二。即斷肉。受持經咒。朝夕禮佛唯謹。自誓不字。年二十八。剃染。至杭州。依孝義庵太素師居焉。精持梵行。純一不雜。質素弱。刻心苦躬。勞不自惜。俄得疾。卻醫藥。一心待盡。氣奄奄不振。忽起正面趺坐。庵主為設彌陀尊像。覺凝目諦觀。合掌歸命。已而盥手。著凈衣。持數珠。端身對佛。如入禪定。侍者慮其傾仆。以二枕掖之。揮手云。無用此。眾環繞唸佛。復揮手云。吾自有主在。毋勞眾也。跏趺不動。凡二晝夜。微聲稱佛名。氣漸促。泊然而逝。時萬曆三十九年二月七日。年三十三(孝義庵錄)。

成靜

成靜。字實修。廣州東岡人。自幼即持齋戒。后出家進具。唸佛不暫輟。嘗勸眾造栴檀千手眼大悲像。越明年。得微疾。預知時至。語弟子曰。千手千眼大悲觀世音菩薩。來此相接。吾往矣。即瞑目而化(觀音慈林集)。

潮音

潮音。姓金。蘇州常熟人。適龔氏。寡居守節。與子端吾同發心出家。端吾既為僧。音亦至蘇州。禮尼真如為師。既而還里

【現代漢語翻譯】現代漢語譯本可。至年四十七歲，也出家受具足戒。行為嚴謹，虔誠地修習凈土法門。萬曆四十二年，得了疾病，臨近死亡時，忽然告訴侍者說：『經書上說十念即可往生，趕快扶我起來。』（侍者）扶起她，她就端正地坐著唸佛而去世，享年六十七歲（《孝義庵錄》）。

廣覺

廣覺，姓龔，是蘇州崇明人。十二歲時，就開始斷絕葷腥，受持經咒，早晚禮佛非常恭敬。自己發誓不嫁人。二十八歲時，剃髮出家。到杭州，依止孝義庵的太素師居住。精進地持守清凈的修行，純一不雜。她體質虛弱，卻刻苦修行，不愛惜自己。不久得了疾病，拒絕醫藥，一心等待死亡。氣息微弱，奄奄一息。忽然起身，正面盤腿而坐。庵主為她設定彌陀佛像，廣覺凝神注視，合掌歸命。之後洗手，穿上乾淨的衣服，拿著念珠，端正地面對佛像，如同進入禪定。侍者擔心她傾倒，用兩個枕頭支撐著她。她揮手說：『不用這些。』眾人環繞著唸佛，她又揮手說：『我自己有主在，不用麻煩大家。』（她）跏趺不動，持續了兩天兩夜，微弱地稱念佛名，氣息漸漸急促，安詳地去世。時間是萬曆三十九年二月初七，享年三十三歲（《孝義庵錄》）。

成靜

成靜，字實修，是廣州東岡人。從小就持齋守戒，後來出家受具足戒，唸佛從不間斷。曾經勸說眾人建造栴檀千手千眼大悲觀世音菩薩像。第二年，得了輕微的疾病，預先知道往生的時間，告訴弟子說：『千手千眼大悲觀世音菩薩，來這裡接引我，我要去了。』說完就閉上眼睛去世了（《觀音慈林集》）。

潮音

潮音，姓金，是蘇州常熟人，嫁給龔氏。丈夫去世后守寡，與兒子端吾一同發心出家。端吾已經做了僧人，潮音也到蘇州，拜尼姑真如為師，之後回到家鄉。

【English Translation】 English version At the age of forty-seven, she also left home and received the full precepts. Her conduct was strict and cautious, and she diligently cultivated the Pure Land practice. In the forty-second year of the Wanli era, she fell ill. As she was dying, she suddenly said to her attendant, 'The sutras say that even ten recitations can lead to rebirth (in the Pure Land). Quickly help me up.' The attendant helped her up, and she sat upright, reciting the Buddha's name until she passed away at the age of sixty-seven (from 'Records of the Xiaoyi Nunnery').

Guangjue (Broad Awareness)

Guangjue, whose surname was Gong, was from Chongming, Suzhou. At the age of twelve, she stopped eating meat and began upholding sutras and mantras, paying homage to the Buddha diligently morning and evening. She vowed never to marry. At the age of twenty-eight, she shaved her head and left home. She went to Hangzhou and resided at the Xiaoyi Nunnery, relying on Master Taisu. She diligently maintained pure conduct, being pure and unmixed. Her constitution was weak, but she was determined to cultivate diligently, not sparing herself from labor. Soon after, she fell ill, refusing medicine and single-mindedly awaiting her end. Her breath was weak and failing. Suddenly, she sat up straight in the lotus position. The abbess set up an image of Amitabha Buddha (Immeasurable Light), and Guangjue fixed her gaze upon it, joining her palms in reverence. Afterwards, she washed her hands, put on clean clothes, held her prayer beads, and sat upright facing the Buddha, as if entering samadhi (meditative absorption). The attendant, fearing she would fall, supported her with two pillows. She waved her hand and said, 'These are not needed.' The assembly surrounded her, reciting the Buddha's name. She waved her hand again and said, 'I have my own master; do not trouble yourselves.' She remained in the lotus position, unmoving, for two days and two nights, softly chanting the Buddha's name. Her breath gradually became rapid, and she passed away peacefully. This was on the seventh day of the second month of the thirty-ninth year of the Wanli era, at the age of thirty-three (from 'Records of the Xiaoyi Nunnery').

Chengjing (Accomplished Stillness)

Chengjing, whose courtesy name was Shixiu (True Cultivation), was from Donggang, Guangzhou. From a young age, she observed vegetarianism and precepts. Later, she left home and received the full precepts, never ceasing her recitation of the Buddha's name. She once encouraged the assembly to create a sandalwood Thousand-Handed, Thousand-Eyed Great Compassion Bodhisattva image. The following year, she contracted a minor illness and foreknew the time of her passing. She told her disciples, 'The Thousand-Handed, Thousand-Eyed Great Compassion Avalokiteshvara Bodhisattva (The one who hears the cries of the world) is here to receive me. I am going.' Then she closed her eyes and passed away (from 'Collection of Avalokiteshvara's Compassionate Forest').

Chaoyin (Tide Sound)

Chaoyin, whose surname was Jin, was from Changshu, Suzhou. She married into the Gong family. After her husband passed away, she remained a widow, upholding her chastity. She and her son, Duanwu, both resolved to leave home. Duanwu became a monk, and Chaoyin also went to Suzhou, taking the nun Zhenru as her teacher. Afterwards, she returned to her hometown.

。蹴屋焚修。晝夜六時。佛聲浩浩。一日示微疾。沐浴披衣。堅坐中堂。日晡時。計曰。亥時去矣。斂手入袖。端坐而化。年七十三。事在我　朝順治中(潮音事略)論曰。余輯古比邱尼。修凈業有聞者。落落不過數人。意傳之者或逸歟。抑多浮沉隨俗。克自振厲者少歟。而其僅可傳者。大率能謹持誦。堅誓願。臨終現諸瑞相。錄而傳之。以為修行正軌云。

凈土聖賢錄卷六卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷七

往生人王第五

烏萇國王

烏萇國王。雅好佛法。嘗謂侍臣曰。我為國王。雖享福樂。不免無常。聞西方凈土。可以棲神。我當發願求生彼國。於是六時行道唸佛。每供佛飯僧。王及夫人。躬自行膳。三十年不廢。臨終容色愉悅。現諸瑞應(往生集)論曰。自佛教東來。有國之君深心宏護者。代不乏人。而往生瑞應。紀載罕聞。不可得而詳也。昔堯治天下之民。平海內之政。往見四子藐姑射之山。窅然喪其天下焉。夫誠能以凈土為歸者。其于天下。亦若是而已矣。

往生王臣第六

七萬釋種

佛在迦毗羅國尼居陀林。敕弟子迦盧陀夷。往化父王。迦盧陀夷至迦毗城。以神通力。于虛空中跏趺而來。為凈飯王讚歎如來

【現代漢語翻譯】現代漢語譯本：

她焚香修行，日夜六時都念佛，佛號聲洪亮。有一天，她略感不適，沐浴更衣后，端坐在中堂。到了傍晚，她計算時間說：『亥時快到了。』於是收手入袖，端坐而逝。享年七十三歲。此事發生在我國清朝順治年間（見《潮音事略》）。評論說：我編輯《古比丘尼凈業有聞者》，發現修習凈土法門且有成就的比丘尼，寥寥不過數人。或許是事蹟失傳了，或許是多數人隨波逐流，能夠自我奮發努力的人太少了吧。而那些僅可傳頌的人，大都能夠謹守戒律，堅持誓願，臨終時顯現各種吉祥的徵兆。記錄下來並流傳後世，作為修行的正確典範。《凈土聖賢錄》卷六《卍新續藏》第78冊 No. 1549 《凈土聖賢錄》《凈土聖賢錄》卷七往生人王第五烏萇國王（Uchang King）烏萇國王（Uchang King）一向愛好佛法。他曾對侍臣說：『我身為國王，雖然享受榮華富貴，但終究難免無常。聽說西方凈土（Western Pure Land），可以安身立命。我應當發願求生那個國度。』於是他每天六時行道唸佛，每次供佛齋僧，國王和王后都親自準備齋飯。三十年如一日，從未間斷。臨終時，他容光煥發，顯現各種吉祥的徵兆（見《往生集》）。評論說：自從佛教傳入中國以來，有很多國家的君王都以虔誠之心弘揚護持佛法，歷朝歷代都不乏其人。但是，關於他們往生凈土並顯現瑞相的記載卻很少見，無法詳細瞭解。過去堯治理天下百姓，安定四海的政事，（後來）到姑射山去見四位得道真人，便淡然地失去了治理天下的心。如果真的能夠以凈土為歸宿，那麼對於天下，也應該像這樣看淡才是。往生王臣第六七萬釋種（Seven Thousand Shakya Clan Members）佛陀在迦毗羅國（Kapilavastu）的尼拘陀林（Nigrodha Grove），敕令弟子迦盧陀夷（Kaludayi）前去教化父王。迦盧陀夷（Kaludayi）到達迦毗羅城（Kapilavastu）后，以神通力，在虛空中結跏趺坐而來，為凈飯王（King Suddhodana）讚歎如來（Tathagata）。

【English Translation】 English version:

She burned incense and practiced diligently, reciting the Buddha's name six times a day and night, her voice resounding with the Buddha's name. One day, she felt slightly unwell, bathed and changed her clothes, and sat upright in the central hall. As evening approached, she calculated the time and said, 'The亥 hour (9-11 PM) is almost here.' Then she folded her hands into her sleeves, sat upright, and passed away peacefully. She lived to the age of seventy-three. This event occurred during the Shunzhi reign of the Qing Dynasty (as recorded in 'The Chaozhou Sound Records'). Commentary: When I compiled 'Biographies of Ancient Bhikkhunis with Renown in Pure Land Practice,' I found only a few bhikkhunis who had achieved success in the Pure Land practice. Perhaps their stories were lost, or perhaps most people drifted with the tide, and few were able to strive and encourage themselves. Those whose stories are worth passing on were generally able to diligently uphold the precepts, firmly maintain their vows, and manifest various auspicious signs at the time of their death. These stories are recorded and passed down as correct models for practice. Pure Land Saints and Sages Records, Volume Six 卍 New Continued Canon, Volume 78, No. 1549, Pure Land Saints and Sages Records Pure Land Saints and Sages Records, Volume Seven Fifth: Rebirths of Kings King Uchang (Uchang King) King Uchang (Uchang King) had a great fondness for the Buddha Dharma. He once said to his attendants, 'Although I enjoy blessings and happiness as a king, I cannot escape impermanence. I have heard that the Western Pure Land (Western Pure Land) is a place where one can settle one's spirit. I should make a vow to seek rebirth in that land.' Therefore, he practiced the Way and recited the Buddha's name six times a day. Every time he offered food to the Buddha and monks, the king and queen personally prepared the meals. He did this for thirty years without fail. At the time of his death, his face was radiant and he manifested various auspicious signs (as recorded in 'Collected Biographies of Rebirths'). Commentary: Since Buddhism was introduced to China, there have been many kings who have deeply protected and promoted the Dharma with sincere hearts. However, records of their rebirths in the Pure Land and the manifestation of auspicious signs are rarely seen and cannot be known in detail. In the past, Yao governed the people of the world and stabilized the affairs within the seas. (Later) he went to Mount Miaoguye to meet four enlightened beings, and he indifferently lost his desire to govern the world. If one can truly take the Pure Land as one's final destination, then one should view the world in the same way. Sixth: Rebirths of Kings and Ministers Seven Thousand Shakya Clan Members (Seven Thousand Shakya Clan Members) The Buddha was in the Nigrodha Grove (Nigrodha Grove) in Kapilavastu (Kapilavastu), and ordered his disciple Kaludayi (Kaludayi) to go and teach his father, King Suddhodana (King Suddhodana). Kaludayi (Kaludayi) arrived in Kapilavastu (Kapilavastu) and, through his supernatural powers, came sitting in the lotus position in the sky, praising the Tathagata (Tathagata) for King Suddhodana (King Suddhodana).

希有功德。王起敬信心。率諸釋種。往詣佛所。佛既為天龍八部各授記已。因為王廣說三解脫門。復言。一切諸法。皆是佛法。王言。若一切法是佛法者。一切眾生。亦應是佛。佛言。若不顛倒見眾生者。即是其佛。所言佛者。如實見眾生也。如實見眾生者。即是見實際。實際者。即是法界。一切法無生。此是陀羅尼門。可於此法中而安其心。勿信於他。爾時凈飯王等七萬釋種。聞法解悟。得無生法忍。佛現微笑而說偈曰。釋種決定智。是故於佛法。決定心安住。人中命終已。得生安樂國。面奉無量壽。無畏成菩提(寶積經○按凈飯王涅槃經別記王生凈居天故不載此錄)。

劉程之

劉程之。字仲思。彭城人。少孤。事母孝。善老莊言。不委蛇於時俗。初為府參軍。公卿先後引薦。皆力辭。時慧遠法師止於廬山東林寺。修唸佛三昧。程之往依之。遠曰。官祿巍巍。云何不為。程之曰。晉室無磐石之固。物情有累卵之危。吾何為哉。劉裕以其不屈。號曰遺民以旌之。同時清信士宗愨雷次宗周續之張野張詮畢穎之等。咸來廬山。乃于西方三聖像前。建齋立社。同修凈業。程之镵石為誓。其辭曰。夫緣化之理既明。則去來之兆顯矣。遷感之數既符。前善惡之報必矣。推交臂之潛淪。悟無常之期切。審三報之相催

【現代漢語翻譯】現代漢語譯本（佛陀的）稀有功德。凈飯王（Suddhodana，釋迦牟尼佛的父親）生起敬信心，率領眾多釋迦族人，前往佛陀所在之處。佛陀已經為天龍八部（Devas, Nagas and other supernatural beings）分別授記之後，為凈飯王廣泛宣說了三解脫門（three doors to liberation）。又說：『一切諸法，皆是佛法。』凈飯王說：『若一切法是佛法，那麼一切眾生，也應是佛。』佛陀說：『若不顛倒見眾生者，即是其佛。所言佛者，如實見眾生也。如實見眾生者，即是見實際。實際者，即是法界。一切法無生，此是陀羅尼門（dharani, a type of mantra）。可於此法中而安其心，勿信於他。』當時凈飯王等七萬釋迦族人，聞法解悟，得無生法忍（understanding of the non-arising of all dharmas）。佛陀現微笑而說偈曰：『釋迦族人決定智，是故於佛法，決定心安住，人中命終已，得生安樂國，面奉無量壽（Amitabha），無畏成菩提（Bodhi）。』（《寶積經》記載，凈飯王涅槃後生凈居天，故不載此記錄）。

劉程之

劉程之，字仲思，彭城人。年少喪父，侍奉母親非常孝順。擅長老莊之學，不委曲求全於世俗。起初擔任府參軍，公卿先後引薦，都極力推辭。當時慧遠法師（Huiyuan）住在廬山東林寺，修唸佛三昧（Samadhi of Buddha Recitation）。劉程之前往依附他。慧遠法師說：『官祿顯赫，為何不做？』劉程之說：『晉朝的統治沒有磐石般的穩固，社會形勢有如累卵般危險，我為何要去做官呢？』劉裕因為他不屈服，稱他為『遺民』來表彰他。同時期的清信士宗愨（Zong Que）、雷次宗（Lei Cizong）、周續之（Zhou Xuzhi）、張野（Zhang Ye）、張詮（Zhang Quan）、畢穎之（Bi Yingzhi）等人，都來到廬山，于西方三聖像前，建立齋社，共同修習凈土法門。劉程之在石頭上刻下誓言，其文曰：『緣起性空的道理既然明白，那麼去來之兆就顯現了。遷變感應的規律既然相符，那麼前世善惡的報應必定會到來。推究交臂而失的沉淪，領悟無常的迫切，審視三報的相催

【English Translation】 English version （The Buddha's）rare merits. King Suddhodana (father of Shakyamuni Buddha) arose with respectful faith and led many members of the Shakya clan to the place where the Buddha was. After the Buddha had given predictions to the various beings of the eight divisions of gods and dragons (Devas, Nagas and other supernatural beings), he extensively explained the three doors to liberation to King Suddhodana. He further said, 'All dharmas are Buddha-dharma.' The King said, 'If all dharmas are Buddha-dharma, then all sentient beings should also be Buddhas.' The Buddha said, 'If one does not see sentient beings with inverted views, then that is a Buddha. What is meant by Buddha is seeing sentient beings as they truly are. Seeing sentient beings as they truly are is seeing reality. Reality is the Dharmadhatu (realm of dharma). All dharmas are unarisen; this is the Dharani (a type of mantra) gate. You can settle your mind in this dharma and do not believe in others.' At that time, King Suddhodana and seventy thousand members of the Shakya clan heard the Dharma, understood, and attained the forbearance of the non-arising of all dharmas. The Buddha smiled and spoke a verse: 'The Shakya clan has decisive wisdom; therefore, in the Buddha-dharma, they settle their minds decisively. After their lives end in the human realm, they will be born in the Land of Bliss, where they will face Amitabha (Immeasurable Life) and fearlessly attain Bodhi (Enlightenment).' (According to the Record of the Nirvana Sutra of King Suddhodana, the king was born in the Pure Abode Heaven, so this is not recorded here).

Liu Cheng-zhi

Liu Cheng-zhi, styled Zhong-si, was a native of Pengcheng. He lost his father at a young age and served his mother with great filial piety. He was skilled in the teachings of Laozi and Zhuangzi and did not compromise with worldly customs. Initially, he served as a military advisor in the government, and although high-ranking officials repeatedly recommended him for promotion, he strongly declined. At that time, Dharma Master Huiyuan (Huiyuan) resided at Donglin Temple on Mount Lu, practicing the Samadhi (meditative state) of Buddha Recitation. Liu Cheng-zhi went to rely on him. Dharma Master Huiyuan said, 'Officialdom is glorious; why not pursue it?' Liu Cheng-zhi said, 'The Jin dynasty does not have the stability of a bedrock, and the social situation is as precarious as a pile of eggs. Why should I become an official?' Liu Yu, because of his unyielding nature, honored him as a 'Remnant of the Previous Dynasty' to commend him. At the same time, devout lay practitioners such as Zong Que (Zong Que), Lei Cizong (Lei Cizong), Zhou Xuzhi (Zhou Xuzhi), Zhang Ye (Zhang Ye), Zhang Quan (Zhang Quan), and Bi Yingzhi (Bi Yingzhi) all came to Mount Lu and established a society for vegetarianism and practice before the images of the Three Saints of the West, jointly cultivating the Pure Land path. Liu Cheng-zhi carved an oath in stone, which read: 'Since the principle of conditioned arising and emptiness is understood, the signs of going and coming are revealed. Since the laws of change and response are in accordance, the retribution of past good and evil will surely come. Investigating the sinking into oblivion due to missed opportunities, realizing the urgency of impermanence, and examining the pressing nature of the three retributions

。知險趣之難拔。此其同志諸賢。所以夕惕朝勤。仰思攸濟者也。蓋神者可以感涉。而不可以跡來。必感之有物。則幽路咫尺。茍求之無主。則渺茫何津。今幸以不謀而感。僉心西境。叩篇開信。亮情天發。乃機象通於寢夢。欣歡百于子來。於是雲圖表暉。影侔神造。功由理諧。事非人運。茲寔天啟其誠。冥運來萃者矣。然其景績參差。功德不一。雖晨祈云同。夕歸攸隔。即我師友之眷。良可悲矣。是以慨焉胥命。整襟法堂。等施一心。亭懷幽極。誓茲同人。俱游絕域。其驚出絕倫。首登神界。則無獨善於云嶠。忘兼全于幽谷。然後妙覲天儀。啟心貞照。識以悟心。形由化革。藉芙蓉于中流。蔭瓊柯以詠言。飄云衣於八極。泛香風以忘年。臨三塗而緬謝。傲天宮而長辭。紹眾靈以繼軌。指大覺以為期。究茲道也。豈不宏哉。程之度西林澗北。別立禪坊精研元理。兼持禁戒。著唸佛三昧詩。居半載。即于定中見佛光照地。皆作金色。更十五年。于正念佛時。見阿彌陀佛。玉毫光照。垂手慰接。程之曰。安得如來為我摩頂。覆我以衣。俄而佛為摩頂。引袈裟以被之。他日又夢入七寶池。見蓮華青白色。其水湛湛。有人項有圓光。胸出卍字。指池水曰。八功德水。汝可飲之。程之飲水甘美。及寤。異香發於毛孔。乃語人曰。

【現代漢語翻譯】現代漢語譯本：深知擺脫危險和樂趣是多麼困難。這就是我們這些志同道合的賢士，之所以早晚都保持警惕和勤奮，仰望並思考如何才能成功渡過的原因。神靈可以通過感應來接觸，但不能通過追蹤來找到。必須是感應到真實的事物，那麼幽暗的道路也會變得很近。如果尋求時沒有明確的目標，那麼就會感到茫然，不知該去哪裡。現在幸運的是，我們不約而同地感應到，大家的心都向往西方的凈土。打開經篇，顯露出我們的信念，真情自然流露。於是，微妙的預兆在夢中顯現，喜悅之情百倍于子來（人名）。雲圖展現光輝，影像彷彿是神創造的。成功源於道理的和諧，事情並非人為運作。這確實是上天開啟了我們的誠心，冥冥之中命運匯聚的結果。然而，他們的功績參差不齊，功德也不盡相同。雖然早晨一起祈禱，但傍晚歸宿卻各不相同。即使是我們師友之間的情誼，也實在令人悲傷。因此，我們慨然接受命運的安排，整理衣襟，來到法堂。平等地施予一心，懷著對幽深境界的嚮往。我們向在座的同仁發誓，一起遊歷遙遠的西方凈土。如果有人能夠超越常人，首先登上神界，那麼就不要獨自在雲霄享受快樂，而忘記了在幽深的山谷中兼顧全體。然後，才能美妙地瞻仰天上的儀容，開啟內心純真的智慧。用智慧來領悟心性，形體通過變化而革新。在河流中央，以芙蓉為座；在美玉般的樹枝下，吟詠歌唱。讓雲彩般的衣裳飄揚在四面八方，在芬芳的香風中忘記年齡。面對三塗（地獄），緬懷過去並告別；傲然地向天宮告別。繼承眾神的軌跡，以大覺悟為目標。探究這條道路，難道不是非常宏偉嗎！程之在西林澗北，另外建立禪房，精研深奧的道理，同時嚴守戒律。他寫了唸佛三昧詩。住了半年，就在禪定中看到佛光照耀大地，一切都變成金色。過了十五年，在專心念佛的時候，他看見阿彌陀佛的玉毫光照耀，垂下手來安慰接引他。程之說：『我怎麼能讓如來為我摩頂，用衣服覆蓋我呢？』不久，佛就為他摩頂，並用袈裟覆蓋他。有一天，他又夢見進入七寶池，看見蓮花是青白色的，池水清澈。有一個人頭上有圓光，胸前有卍字，指著池水說：『這是八功德水，你可以飲用。』程之喝了水，感到甘甜美好。醒來后，毛孔散發出奇異的香味。於是他告訴別人說：

【English Translation】 English version: Knowing how difficult it is to escape danger and pleasure. This is why we, like-minded virtuous people, are vigilant and diligent from morning till night, looking up and thinking about how to successfully cross over. Spirits can be contacted through feeling, but cannot be found through tracing. It must be feeling something real, then the dark road will become very close. If you seek without a clear goal, you will feel lost and not know where to go. Now, fortunately, we have sensed without prior consultation that everyone's heart yearns for the Western Pure Land. Opening the scriptures reveals our faith, and true feelings flow naturally. Thus, subtle omens appear in dreams, and the joy is a hundred times greater than that of Zilai (a person's name). The cloud map shows its brilliance, and the image seems to be created by God. Success comes from the harmony of principles, and things are not operated by human beings. This is indeed Heaven opening our sincerity, and destiny converging in the dark. However, their achievements vary, and their merits are not the same. Although they pray together in the morning, their destinations are different in the evening. Even the friendship between our teachers and friends is truly sad. Therefore, we accept the arrangement of fate with emotion, tidy up our clothes, and come to the Dharma hall. We equally give one heart, with longing for the profound realm. We swear to our colleagues present that we will travel together to the distant Western Pure Land. If someone can surpass ordinary people and first ascend to the realm of the gods, then do not enjoy happiness alone in the clouds, forgetting to take care of everyone in the deep valley. Then, we can beautifully admire the heavenly appearance and open the pure wisdom of our hearts. Use wisdom to understand the nature of the mind, and the form is transformed through change. In the middle of the river, use the lotus as a seat; under the jade-like branches, chant and sing. Let cloud-like clothes flutter in all directions, and forget the years in the fragrant breeze. Facing the three paths (hells), cherish the past and bid farewell; proudly bid farewell to the heavenly palace. Inherit the trajectory of the gods and take great enlightenment as the goal. Exploring this path, isn't it magnificent! Cheng Zhi built another Zen room north of Xilin Stream, diligently studying profound principles, while strictly observing the precepts. He wrote the Samadhi Poetry of Mindfulness of Buddha. After living there for half a year, he saw in meditation the Buddha's light shining on the earth, and everything turned golden. Fifteen years later, while concentrating on reciting the Buddha's name, he saw Amitabha Buddha's jade hair shining, reaching out his hand to comfort and receive him. Cheng Zhi said, 'How can I have the Tathagata touch my head and cover me with clothes?' Soon, the Buddha touched his head and covered him with a kasaya. One day, he dreamed again of entering the Seven Treasure Pond, seeing that the lotus flowers were blue and white, and the water was clear. There was a person with a halo on his head and a swastika on his chest, pointing to the pond water and saying, 'This is the water of eight merits, you can drink it.' Cheng Zhi drank the water and felt it was sweet and delicious. When he woke up, a strange fragrance emanated from his pores. So he told others:

吾凈土之緣至矣。請僧轉妙法蓮華經。近數百周。程之對像焚香。再拜祝曰。我以釋迦遺教。知有阿彌陀佛。此香當先供養釋迦如來。次供養阿彌陀佛。複次供養妙法蓮華經。所以得生凈土。由此經功德。愿與一切有情俱生凈土。即與眾別。臥床上。面西合掌。泊然化去。時晉義熙六年。年五十九(東林傳出三藏記集)。

于昶

于昶。不詳其里居。唐天后朝。任并州錄事。晝決曹務。夜判冥司。每知災咎。陰為之備。凡六年。丁母憂。持金剛經為日課。更不復為冥吏矣。年八十四。將終。忽聞奇香。遽謂左右曰。西方聖人來迎我也。即向西連稱佛名而逝(報應記)。

馬子云

馬子云。不詳其里居。舉孝廉。任涇縣尉。充本郡租綱。督運入京。舟溺。沈米萬斛。繫獄中。子云專心念佛。閱五年。遇赦得出。隱南陵山寺中。持一食齋。天寶十年。卒于涇。先謂人曰。吾因數奇。遂精持內教。今西方業成。當往生安樂世界爾。明日。沐浴。衣新衣。端坐合掌。俄而異香滿室。子云云。佛來矣。遂逝(紀聞)。

韋文晉

韋文晉。不詳其所出。仕于唐。位至觀察使。建西方道場。篤志凈業。求生西方。一日正持佛名。跏趺而化。異香滿室(佛祖統紀)。

張抗

張抗。

【現代漢語翻譯】現代漢語譯本：吾凈土之緣至矣。請僧轉《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）。近數百周。程之對像焚香。再拜祝曰：『我以釋迦（Śākyamuni）遺教，知有阿彌陀佛（Amitābha）。此香當先供養釋迦如來，次供養阿彌陀佛，複次供養《妙法蓮華經》。所以得生凈土，由此經功德，愿與一切有情俱生凈土。』即與眾別。臥床上，面西合掌，泊然化去。時晉義熙六年，年五十九（東林傳出《三藏記集》）。

于昶

于昶，不詳其里居。唐天后朝，任并州錄事。晝決曹務，夜判冥司。每知災咎，陰為之備。凡六年，丁母憂。持《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）為日課。更不復為冥吏矣。年八十四，將終。忽聞奇香，遽謂左右曰：『西方聖人來迎我也。』即向西連稱佛名而逝（《報應記》）。

馬子云

馬子云，不詳其里居。舉孝廉，任涇縣尉。充本郡租綱，督運入京。舟溺，沈米萬斛，繫獄中。子云專心念佛。閱五年，遇赦得出。隱南陵山寺中。持一食齋。天寶十年，卒于涇。先謂人曰：『吾因數奇，遂精持內教。今西方業成，當往生安樂世界爾。』明日，沐浴，衣新衣，端坐合掌。俄而異香滿室。子云云：『佛來矣。』遂逝（《紀聞》）。

韋文晉

韋文晉，不詳其所出。仕于唐，位至觀察使。建西方道場，篤志凈業，求生西方。一日正持佛名，跏趺而化。異香滿室（《佛祖統紀》）。

張抗

張抗。

【English Translation】 English version: 'My affinity with the Pure Land has arrived.' He requested a monk to recite the Saddharma Puṇḍarīka Sūtra (The Lotus Sutra) for nearly several hundred cycles. Chengzhi faced the image, burned incense, and bowed twice, praying: 'Through the teachings left by Śākyamuni (釋迦), I know of Amitābha (阿彌陀佛). This incense should first be offered to Śākyamuni Tathāgata, then to Amitābha, and then to the Saddharma Puṇḍarīka Sūtra. Therefore, I can be born in the Pure Land. By the merit of this sutra, I wish to be born in the Pure Land together with all sentient beings.' Then he bid farewell to everyone. He lay on the bed, faced west, joined his palms, and passed away peacefully. This was in the sixth year of Yixi in the Jin Dynasty, at the age of fifty-nine (From the Collection of Records from the Tripiṭaka, transmitted from Donglin).

Yu Chang

Yu Chang, his place of origin is unknown. During the reign of Empress Wu Zetian of the Tang Dynasty, he served as a recorder in Bingzhou. During the day, he handled official duties, and at night, he judged matters in the underworld. Whenever he knew of calamities, he secretly prepared for them. After six years, he mourned his mother's death. He recited the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) as his daily practice. He no longer served as an official in the underworld. At the age of eighty-four, as he was about to die, he suddenly smelled a strange fragrance. He hurriedly said to those around him: 'The Western sages have come to welcome me.' Then he continuously chanted the Buddha's name facing west and passed away (Records of Retribution).

Ma Ziyun

Ma Ziyun, his place of origin is unknown. He was recommended as a Filial and Incorrupt official and served as the magistrate of Jing County. He was in charge of the grain tax of the prefecture and supervised its transport to the capital. The boat sank, and ten thousand hu of rice were submerged. He was imprisoned. Ziyun single-mindedly recited the Buddha's name. After five years, he was pardoned and released. He lived in seclusion in Nanling Mountain Temple, maintaining a one-meal-a-day fast. In the tenth year of Tianbao, he died in Jing. He had previously said to people: 'Because of my unfortunate fate, I diligently practiced the inner teachings. Now, my karma for the Western Pure Land is complete, and I shall be reborn in the Land of Bliss.' The next day, he bathed, put on new clothes, sat upright with his palms joined. Suddenly, a strange fragrance filled the room. Ziyun said: 'The Buddha has come.' Then he passed away (Records of Events).

Wei Wenjin

Wei Wenjin, his origin is unknown. He served in the Tang Dynasty, reaching the position of Observation Commissioner. He established a Western Pure Land practice center, sincerely dedicated to Pure Land practices, seeking rebirth in the West. One day, while reciting the Buddha's name, he passed away in the lotus position. A strange fragrance filled the room (Comprehensive Records of Buddhas and Patriarchs).

Zhang Kang

Zhang Kang.

不詳其所出。石晉朝。官翰林學士。課大悲咒十萬遍。求生西方。一日寢疾。唯持佛名。忽謂家人曰。西方凈土。祇在堂屋邊。阿彌陀佛坐蓮華上。翁兒在蓮華池金沙地上。禮拜嬉戲。良久。佛聲甫寂而化。翁兒者。抗之孫。時已先逝矣(佛祖統紀)。

文彥博

文彥博。字寬夫。汾州介休人也。歷仕宋仁英神哲四朝。出入將相。五十餘年。官至太師。嘗兼譯經潤文使封潞國公。素皈信佛法。晚向道益力。專念阿彌陀佛。晨夕行坐。未嘗少懈。發願云。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。居京師。與凈嚴法師集十萬人為凈土會。一時士大夫多從而化焉。年九十二卒(東都事略佛祖統紀佛法金湯)。

楊杰

楊杰。字次公。無為人。自號無為子。元豐中。官太常。初好禪宗。從天衣禪師游。參龐公機語。及奉祠太山。睹日出如盤涌。忽大悟。熙寧末。以母憂歸。閑居閱藏經。遂歸心凈土。繪丈六阿彌陀佛。隨身觀念。平生著述。多指歸凈土。其天臺凈土十疑論序云。愛不重。不生娑婆。念不一。不生極樂。娑婆。穢土也。極樂。凈土也。娑婆之壽有量。彼土之壽則無量矣。娑婆備諸苦。彼土則安養無苦矣。娑婆隨業。輪轉生死。彼土一往。則永證無生法忍。若愿度生。則任意

【現代漢語翻譯】現代漢語譯本：不詳其所出處。石晉朝時期，有人擔任翰林學士，唸誦大悲咒十萬遍，求生西方極樂世界。一天，他臥病在床，只是持唸佛號。忽然對家人說：『西方凈土，就在堂屋邊。阿彌陀佛（Amitabha）坐在蓮花上，我的孫兒在蓮花池金沙地上，禮拜嬉戲。』過了很久，佛號聲剛停止，他就去世了。他的孫兒，名叫抗之，當時已經先去世了（出自《佛祖統紀》）。

文彥博

文彥博，字寬夫，是汾州介休人。歷經宋仁宗、英宗、神宗、哲宗四朝，多次出任將相，長達五十年。官至太師，曾經兼任譯經潤文使，被封為潞國公。他一向皈依信奉佛法，晚年更加精進，專心念誦阿彌陀佛（Amitabha）。早晚行住坐臥，沒有絲毫懈怠。他發願說：『愿我常常精進，勤奮修習一切善行。愿我明瞭心性之宗，廣度一切有情眾生。』居住在京師時，與凈嚴法師聚集十萬人成立凈土會。當時許多士大夫都跟隨他而往生凈土。享年九十二歲去世（出自《東都事略》《佛祖統紀》《佛法金湯》）。

楊杰

楊杰，字次公，是無為人，自號無為子。元豐年間，擔任太常。起初喜歡禪宗，跟隨天衣禪師遊學，參究龐蘊居士的機鋒話語。等到在泰山祭祀，看到日出如盤涌現，忽然大悟。熙寧末年，因為母親去世而回家守喪。閑居時閱讀藏經，於是歸心凈土。他繪製了丈六高的阿彌陀佛（Amitabha）像，隨身觀想。平生所著述的，大多指向凈土。他在《天臺凈土十疑論》序中說：『愛不深重，就不會生在娑婆世界；念不專一，就不會生在極樂世界。娑婆（Saha），是穢土；極樂（Sukhavati），是凈土。娑婆世界的壽命有限量，彼土的壽命則無量。娑婆世界充滿各種痛苦，彼土則安養無苦。娑婆世界隨業力輪轉生死，彼土一旦往生，就永遠證得無生法忍。如果願意度化眾生，就可以隨意

【English Translation】 English version: Its origin is unknown. During the Shi Jin dynasty, an official serving as a Hanlin Academician recited the Great Compassion Mantra (Mahākaruṇā Dhāraṇī) one hundred thousand times, seeking rebirth in the Western Pure Land. One day, while ill in bed, he only chanted the Buddha's name. Suddenly, he said to his family, 'The Western Pure Land is right beside the hall. Amitabha (Amitābha) Buddha is sitting on a lotus flower, and my grandson is playing and worshiping on the golden sands of the lotus pond.' After a long while, as the sound of the Buddha's name ceased, he passed away. His grandson, named Kangzhi, had already passed away earlier (from 'Comprehensive Records of the Buddhas and Patriarchs').

Wen Yanbo

Wen Yanbo, courtesy name Kuanfu, was a native of Jiexiu in Fenzhou. He served through the four reigns of Emperor Renzong, Emperor Yingzong, Emperor Shenzong, and Emperor Zhezong of the Song dynasty, holding the positions of general and minister for over fifty years. He rose to the rank of Grand Preceptor and also served as the Reviser of Sutras and Embellisher of Texts, and was enfeoffed as the Duke of Lu. He consistently took refuge in and believed in the Buddha Dharma, and in his later years, he became even more diligent, focusing on reciting Amitabha (Amitābha) Buddha's name. Morning and evening, whether walking, standing, sitting, or lying down, he never slackened. He made a vow, saying, 'May I always be diligent, diligently cultivating all good deeds. May I understand the essence of mind, and widely liberate all sentient beings.' While residing in the capital, he gathered ten thousand people with Dharma Master Jingyan to form a Pure Land assembly. At that time, many scholar-officials followed him and were transformed. He passed away at the age of ninety-two (from 'Brief Account of the Eastern Capital,' 'Comprehensive Records of the Buddhas and Patriarchs,' 'Golden Fortress of the Buddha Dharma').

Yang Jie

Yang Jie, courtesy name Cigong, was a native of Wuwei, who styled himself as Wuweizi. During the Yuanfeng era, he served as a Taichang (official in charge of imperial ancestral rites). Initially, he favored Chan Buddhism, studying with Chan Master Tianyi and contemplating Layman Pang's enigmatic sayings. When he performed sacrifices at Mount Tai and witnessed the sunrise like a rising disc, he suddenly had a great awakening. At the end of the Xining era, he returned home to observe mourning for his mother. During his leisure, he read the Tripitaka and then devoted himself to the Pure Land teachings. He painted a sixteen-foot-tall image of Amitabha (Amitābha) Buddha, which he contemplated at all times. His writings throughout his life mostly pointed towards the Pure Land. In his preface to the 'Ten Doubts about Pure Land' by Tiantai, he said, 'If love is not profound, one will not be born in the Saha world; if mindfulness is not focused, one will not be born in the Land of Ultimate Bliss. Saha (Saha) is a defiled land; Sukhavati (Sukhāvatī) is a pure land. The lifespan in the Saha world is limited, while the lifespan in that land is limitless. The Saha world is filled with all kinds of suffering, while that land is peaceful and without suffering. The Saha world revolves in samsara according to karma, while once born in that land, one will forever attain the non-origination forbearance. If one wishes to liberate beings, one can freely

自在。不為諸業轉矣。其凈穢壽量苦樂生死。如是差別。而眾生冥然不知。可不哀哉。阿彌陀佛。凈土攝受之主也。釋迦如來。指導凈土之師也。觀音勢至。助佛揚化者也。是以如來一代教典。處處丁寧勸往生也。阿彌陀佛。與觀音勢至。乘大愿船。泛生死海。不著此岸。不留彼岸。不止中流。唯以濟度為佛事。是故。阿彌陀經云。若有善男子。善女人。聞說阿彌陀佛。執持名號。若一日乃至七日。一心不亂。其人臨命終時。阿彌陀佛與諸聖眾。現在其前。是人終時。心不顛倒。即得往生極樂國土。又無量壽經云。十方眾生。聞我名號。憶念我國。植諸德本。至心迴向。欲生我國。不果遂者。不取正覺。所以祇洹精舍無常院。令病者面西作往生凈土想。蓋彌陀光明。遍照法界唸佛眾生。攝取不捨。聖凡一體。機感相應。諸佛心內眾生。塵塵極樂。眾生心中凈土。唸唸彌陀。吾以是觀之。智慧者易生。能斷疑故。禪定者易生。不散亂故。持戒者易生。遠諸染故。佈施者易生。不我有故。忍辱者易生。不瞋恚故。精進者易生。不退轉故。不造善不作惡者易生。念純一故。諸惡已作業報已現者易生。實慚懼故。雖有眾善。若無誠信心無迴向發願心者。則不得生矣。噫彌陀甚易持。凈土甚易往。眾生不能持。不能往。佛如眾生

【現代漢語翻譯】現代漢語譯本自在。不再被各種業力所牽引。關於清凈與污穢、壽命長短、痛苦與快樂、生存與死亡，這些種種差別，眾生卻茫然無知，實在可悲啊！阿彌陀佛（Amitabha Buddha），是西方凈土的攝受之主。釋迦如來（Sakyamuni Buddha），是指導眾生往生凈土的老師。觀音（Avalokiteśvara）和大勢至（Mahāsthāmaprāpta），是協助佛陀弘揚教化的菩薩。因此，釋迦如來一代所說的所有經典，處處都懇切地勸導眾生往生凈土。阿彌陀佛與觀音、勢至，乘坐著大愿之船，泛遊于生死苦海之中，不執著於此岸（娑婆世界），也不停留在彼岸（極樂世界），更不會停留在中流，只是以救度眾生作為佛事。所以，《阿彌陀經》說：『如果有善男子、善女人，聽聞阿彌陀佛的名號，執持唸誦，如果有一天乃至七天，一心不亂，那麼此人在臨命終時，阿彌陀佛與諸位聖眾，就會顯現在他的面前。這個人臨終時，心不顛倒，當下就能往生到極樂國土。』又《無量壽經》說：『十方世界的眾生，聽聞我的名號，憶念我的國土，種植各種功德的根本，以至誠之心迴向，想要往生我的國土，如果不能如願，我就不成正覺。』所以祇洹精舍（Jetavana Vihara）的無常院，讓病人面向西方，作往生凈土的觀想。這是因為阿彌陀佛的光明，遍照法界所有唸佛的眾生，攝取而不捨棄，聖人與凡人融為一體，佛的慈悲與眾生的根機相互感應。諸佛心中的眾生，每一個微塵都顯現極樂世界；眾生心中的凈土，每一個念頭都憶念阿彌陀佛。我因此認為，有智慧的人容易往生，因為能夠斷除疑惑；有禪定的人容易往生，因為心不散亂；持戒的人容易往生，因為遠離各種染污；佈施的人容易往生，因為沒有我執；忍辱的人容易往生，因為不生瞋恚；精進的人容易往生，因為不退轉；不造善也不作惡的人容易往生，因爲念頭純一；各種惡業已經造下、業報已經顯現的人容易往生，因為有真實的慚愧和恐懼。即使有各種善行，如果沒有真誠的信心，沒有迴向發願的心，那麼就不能往生了。唉！阿彌陀佛非常容易持念，凈土非常容易往生，眾生卻不能持念，不能往生，佛就像眾生一樣啊！

【English Translation】 English version Free and at ease, no longer turned by various karmas. Regarding purity and defilement, the length of life, suffering and happiness, birth and death, such differences, sentient beings are ignorantly unaware, how lamentable! Amitabha Buddha (Amitabha Buddha), is the lord of reception of the Pure Land. Sakyamuni Buddha (Sakyamuni Buddha), is the teacher who guides sentient beings to be reborn in the Pure Land. Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta), are the bodhisattvas who assist the Buddha in propagating the teachings. Therefore, all the scriptures spoken by Sakyamuni Buddha in his lifetime, everywhere earnestly exhort sentient beings to be reborn in the Pure Land. Amitabha Buddha, together with Avalokiteśvara and Mahāsthāmaprāpta, ride on the boat of great vows, sailing in the sea of birth and death, not attached to this shore (Saha world), nor staying on the other shore (Pure Land), nor stopping in the middle stream, but only taking the salvation of sentient beings as the Buddha's work. Therefore, the Amitabha Sutra says: 'If there are good men and good women, who hear the name of Amitabha Buddha, hold and recite it, if for one day to seven days, with one mind unperturbed, then when this person is about to die, Amitabha Buddha and all the holy assembly will appear before him. When this person dies, his mind will not be inverted, and he will immediately be reborn in the Land of Ultimate Bliss.' Also, the Infinite Life Sutra says: 'Sentient beings of the ten directions, who hear my name, remember my country, plant various roots of virtue, sincerely dedicate their merit, and desire to be born in my country, if they do not achieve it, I will not attain perfect enlightenment.' Therefore, the Impermanence Hall of Jetavana Vihara (Jetavana Vihara) instructs the sick to face the West and contemplate rebirth in the Pure Land. This is because the light of Amitabha Buddha shines universally on all sentient beings in the Dharma realm who recite the Buddha's name, embracing them without abandoning them, the holy and the ordinary become one, the Buddha's compassion and sentient beings' potential resonate with each other. The sentient beings in the hearts of all Buddhas, every dust mote manifests the Land of Ultimate Bliss; the Pure Land in the hearts of sentient beings, every thought remembers Amitabha Buddha. I therefore believe that those with wisdom are easily reborn, because they can cut off doubts; those with samadhi are easily reborn, because their minds are not scattered; those who uphold precepts are easily reborn, because they stay away from various defilements; those who give alms are easily reborn, because they have no attachment to self; those who practice patience are easily reborn, because they do not generate anger; those who are diligent are easily reborn, because they do not regress; those who do not create good or evil are easily reborn, because their thoughts are pure; those who have already committed various evil deeds and whose karmic retribution has already manifested are easily reborn, because they have genuine shame and fear. Even if there are various good deeds, if there is no sincere faith, no dedication of merit, and no aspiration, then one cannot be reborn. Alas! Amitabha Buddha is very easy to hold in mind, the Pure Land is very easy to be reborn in, but sentient beings cannot hold him in mind, cannot be reborn, the Buddha is like sentient beings!

何。夫造惡業。入苦趣。念彌陀生極樂。二者皆佛言也。世人憂墮地獄而疑往生者。不亦惑哉。元祐中。官兩浙提點刑獄。卒。臨終說偈曰。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。

先是有司士參軍王仲回者。與杰同鄉里。嘗從杰受唸佛法門。問如何得不間斷。曰。一信之後。更不再疑。即是大間斷也。仲回躍然。明年。杰守丹陽。一夕夢見仲回云。向蒙以凈土為導。今得往生。特來致謝。再拜而出。已而得其子訃書。言仲回預知化期。遍別親友。逝矣。杰既卒。其後有荊王夫人。夢遊西方。見一人坐蓮華上。其衣飄揚。寶冠瓔珞。莊嚴其身。問何人。云楊杰也(東都事略樂邦文類)。

王古

王古。字敏仲。東都人。文正公旦之曾孫也。其先七世持不殺戒。古更發心放生命一百萬。游江西。與晦堂楊岐諸老師。究宗門中事。既而作直指凈土決疑集。宏西方之教。閑居數珠不去手。行住坐臥修行凈觀無有間歇。又嘗著凈土寶珠集序云。眾生心凈則佛土凈。法性無生而無不生。有佛世尊。今現說法。在極樂國。號阿彌陀。緣勝劫長。悲深愿大。無邊際光明攝受。不思議凈妙莊嚴。珠網麗空。瑤林矗地。凈含八德。華髮四光。韻天樂於六時。散裓華于億剎。諸佛共贊。

【現代漢語翻譯】現代漢語譯本：問：如果造作惡業，就會墮入痛苦的境地；唸誦阿彌陀佛（Amitabha，音譯，意為無量光佛）就能往生極樂世界。這兩種說法都是佛陀親口所說。世人擔憂墮入地獄卻懷疑往生極樂，豈不是太迷惑了嗎？元祐年間，楊杰（Yang Jie，人名）擔任兩浙提點刑獄的官職，去世時，他說了這樣的偈子：『活著沒有什麼值得留戀，死去也沒有什麼值得捨棄。太虛空中，之乎者也，將錯就錯，西方極樂。』此前，有個名叫王仲回（Wang Zhonghui，人名）的司士參軍，與楊杰是同鄉。他曾經跟隨楊杰學習唸佛法門，問如何才能不間斷地念佛。楊杰回答說：『一旦深信之後，不再懷疑，這就是最大的間斷。』王仲回聽后非常高興。第二年，楊杰鎮守丹陽，一天晚上夢見王仲回說：『之前蒙您以凈土法門引導，現在得以往生，特來向您致謝。』說完再拜而出。不久之後，楊杰收到了王仲回兒子送來的訃告，說王仲回預知自己往生的日期，遍別親友后安詳離世。楊杰去世后，有個荊王夫人，夢中游歷西方極樂世界，看見一個人坐在蓮花上，他的衣服飄揚，頭戴寶冠，身佩瓔珞，非常莊嚴。她問這是什麼人，回答說：『是楊杰。』（出自《東都事略·樂邦文類》）王古（Wang Gu，人名）王古，字敏仲（Minzhong，字），是東都（Dongdu，地名，指東京汴梁）人，文正公旦（Wenzheng Gong Dan，人名）的曾孫。他的先祖七世都持不殺生戒。王古更加發心放生一百萬條生命。他遊歷江西，與晦堂（Huitang，人名）、楊岐（Yangqi，地名）等老師，深入研究禪宗的道理。之後，他寫作了《直指凈土決疑集》，弘揚西方凈土的教義。他閑居時，念珠從不離手，行住坐臥都在修行凈觀，沒有間斷。他還曾經寫了《凈土寶珠集序》，其中說：『眾生的心清凈，那麼佛土也就清凈。法性無生，但又無所不生。有佛世尊，現在正在說法，在極樂世界，名叫阿彌陀佛。因為殊勝的因緣，劫數漫長，悲心深重，願力廣大，用無邊際的光明攝受眾生，有不可思議的清凈美妙的莊嚴。珠網懸掛在空中，瑤樹林立在地上，清凈的水池充滿八種功德，蓮花散發四種光芒，美妙的音樂在六時之中響徹天空，散落的花朵遍佈億萬剎土。諸佛共同讚歎。』

【English Translation】 English version: Question: If one creates evil karma, one will enter a realm of suffering; reciting Amitabha (Amitabha, transliteration, meaning immeasurable light Buddha) will lead to rebirth in the Pure Land of Ultimate Bliss. Both of these statements are spoken by the Buddha himself. How can people worry about falling into hell but doubt rebirth in the Pure Land? Isn't that too confused? During the Yuanyou period, Yang Jie (Yang Jie, a personal name) held the official position of Criminal Judge of Liangzhe. When he passed away, he spoke this verse: 'Living is nothing to be attached to, dying is nothing to be abandoned. In the vast emptiness, 'zhi hu zhe ye' (meaningless classical particles), making the best of a bad situation, the Western Pure Land of Ultimate Bliss.' Prior to this, there was a Sishi Military Counselor named Wang Zhonghui (Wang Zhonghui, a personal name), who was from the same hometown as Yang Jie. He once followed Yang Jie to learn the Pure Land Dharma method, and asked how to maintain uninterrupted recitation. Yang Jie replied: 'Once you have deep faith, and no longer doubt, that is the greatest interruption.' Wang Zhonghui was very happy to hear this. The following year, Yang Jie was stationed in Danyang, and one night he dreamed of Wang Zhonghui saying: 'Previously, I was guided by you through the Pure Land Dharma, and now I have been reborn there. I have come specifically to thank you.' After saying this, he bowed twice and left. Soon after, Yang Jie received a funeral announcement from Wang Zhonghui's son, saying that Wang Zhonghui knew the date of his rebirth in advance, bid farewell to relatives and friends, and passed away peacefully. After Yang Jie passed away, there was a Lady of Prince Jing who traveled to the Western Pure Land in a dream, and saw a person sitting on a lotus flower, his clothes fluttering, wearing a jeweled crown and adorned with necklaces, very dignified. She asked who this person was, and the answer was: 'It is Yang Jie.' (From 'Dongdu Shilu·Lebang Wenlei') Wang Gu (Wang Gu, a personal name) Wang Gu, styled Minzhong (Minzhong, style name), was a native of Dongdu (Dongdu, place name, referring to Tokyo Bianliang), and the great-grandson of Wenzheng Gong Dan (Wenzheng Gong Dan, a personal name). His ancestors for seven generations had upheld the precept of not killing. Wang Gu further vowed to release one million lives. He traveled to Jiangxi, and with teachers such as Huitang (Huitang, a personal name) and Yangqi (Yangqi, place name), deeply studied the principles of Chan Buddhism. Afterwards, he wrote 'Direct Pointing to the Pure Land Resolving Doubts Collection', promoting the teachings of the Western Pure Land. When he was idle, his prayer beads were never out of his hand, and he practiced Pure Contemplation while walking, standing, sitting, and lying down, without interruption. He also wrote a preface to the 'Pure Land Treasure Pearl Collection', in which he said: 'When the minds of sentient beings are pure, then the Buddha land is also pure. The Dharma-nature is unborn, yet there is nothing that is not born. There is a Buddha World-Honored One, now expounding the Dharma, in the Land of Ultimate Bliss, named Amitabha Buddha. Because of the supreme causes, the kalpa is long, the compassion is deep, and the vows are vast, using boundless light to gather sentient beings, with inconceivable pure and wonderful adornments. Pearl nets hang in the air, and jade forests stand on the ground, pure ponds are filled with eight virtues, lotus flowers emit four kinds of light, beautiful music resounds through the sky at six times of the day, and scattered flowers spread throughout billions of lands. All Buddhas praise together.'

十方來歸。彌陀心內眾生。新新攝化。眾生心中凈土。唸唸往生。質托寶蓮。不離當處。神遊多剎。豈出自心。如鏡含萬象而無有去來。似月印千江而本非升降。被圓頓機。則皆一生補處。明方便門。則有九品階差。念本性之無量光。本來無念。生唯心之安養國。真實無生。解脫苦輪。十念亦超于寶地。會歸實際。二乘終證於菩提。如大舟載石而遂免沉淪。若順風揚帆而終無留難。悟之則非遠非近。迷之則即近而遙。嗟夫學寡障多。疑深觀淺。斥為權小。闃若存亡。則以馬鳴龍樹為未然。天臺智者為不達。不信當受菩提記。不肯頓生如來家。籠鳥鼎魚。翻然遊戲。隙駒風燭。妄計久長。虛受一報身。枉投諸苦趣。豈知大雄贊勸。金口丁寧。侶聖賢于剎那。具相好於俄頃。樂受則永拋五濁。悲增則回救三塗。於此不知。是為可憫。徽宗朝。官戶部侍郎。以黨禍落職。尋化去。

有僧神遊凈土。見古與葛繁在焉。繁。澄江人。官至朝散大夫。公第私居。必營凈室。設佛像。一日方禮誦時。舍利從空而下。后無疾。面西端坐而逝(宋史。樂邦文類。法喜志)。

鐘離瑾

鐘離瑾。會稽人。母任夫人。精修凈土。臨終。勉瑾修凈業。瑾自是感奮。日行利益二十事。后官浙西。與慈雲式公論往生指要。清修彌

【現代漢語翻譯】現代漢語譯本：十方世界的眾生都來歸向阿彌陀佛（Amitabha）的懷抱。阿彌陀佛以嶄新的方式攝受教化他們。眾生的心中顯現凈土，每一個念頭都導向往生。將神識寄託在寶蓮之中，雖然身處此地，精神卻能遊歷于無數佛國。這難道不是源於自心嗎？如同鏡子映照萬象而無所來去，好似月亮倒影于千江而本無升降。被圓頓之教所啓發，都能一生證得補處菩薩的果位。明白方便之門，則有九品往生的差別。念及本性的無量光，本來就沒有任何念頭。生於唯心所現的安養國土（Sukhavati），實則無生。解脫于輪迴的苦難，即使只念十聲佛號也能超越寶地。會歸於實際理地，二乘（聲聞、緣覺）之人最終也能證得菩提。如同用大船載運石頭，反而可以避免沉淪；又如順風揚帆，最終不會有任何阻礙。領悟了，則凈土非遠非近；迷惑了，則看似很近卻遙不可及。可嘆啊，學識淺薄，業障深重，疑惑很深，觀行很淺。將凈土法門斥責為權巧小乘，寂靜得如同已經滅亡。這樣的人認為馬鳴菩薩（Asvaghosa）、龍樹菩薩（Nagarjuna）還未證悟，天臺智者大師（Zhiyi）也不通達。不相信自己將來會受到佛的授記，不肯立刻往生到如來的家中。如同籠中之鳥、鼎中之魚，竟然還悠然自得。又如白駒過隙、風中殘燭，還妄想長久。白白地承受這一個報身，枉然地投入各種痛苦的境地。哪裡知道大雄（釋迦牟尼佛）讚歎勸勉，金口再三叮嚀，與聖賢為伴只在剎那之間，具足相好莊嚴也只是頃刻之間。享受安樂就能永遠拋棄五濁惡世，悲心增長就能返回來救度三惡道。對於這些道理一無所知，真是可悲可嘆！宋徽宗時期，有位官員擔任戶部侍郎，因為黨爭而被罷免官職，不久就去世了。有位僧人神遊凈土，見到古人和葛繁在那裡。葛繁，澄江人，官至朝散大夫。他無論是在官府還是私宅，必定設定凈室，供奉佛像。有一天，他正在禮誦的時候，舍利從空中降落。後來他沒有生病，面朝西方端坐而逝（事見《宋史》、《樂邦文類》、《法喜志》）。鐘離瑾鐘離瑾，會稽人。他的母親任夫人，精進修持凈土法門。臨終時，勉勵鐘離瑾修習凈業。鐘離瑾從此深受感動，每天實行二十件利益眾生的事情。後來他擔任浙西的官職，與慈雲式公（Ciyun Shi）討論往生的要點，清凈修持彌陀凈土。

【English Translation】 English version: Beings from the ten directions come to take refuge. Amitabha (Amitabha) embraces and transforms them in a new way. Pure Land appears in the minds of beings, and every thought leads to rebirth. Entrusting the spirit to the precious lotus, though staying in this place, the spirit can travel to countless Buddha lands. Isn't this originating from one's own mind? Like a mirror reflecting all phenomena without coming or going, like the moon reflected in a thousand rivers without rising or falling. Those who are inspired by the perfect and sudden teachings can attain the position of a successor Bodhisattva in one lifetime. Understanding the expedient means, there are nine grades of rebirth. Contemplating the immeasurable light of one's inherent nature, there is originally no thought. Born in the Land of Bliss (Sukhavati) manifested by the mind, there is actually no birth. Liberated from the cycle of suffering, even reciting the Buddha's name ten times can surpass the precious land. Returning to the actual reality, those of the two vehicles (Sravakas and Pratyekabuddhas) can eventually attain Bodhi. Like a large boat carrying stones, it can avoid sinking; like sailing with the wind, there will be no obstacles. If one understands, the Pure Land is neither far nor near; if one is confused, it seems near but is far away. Alas, knowledge is shallow, karmic obstacles are heavy, doubts are deep, and contemplation is shallow. Denouncing the Pure Land Dharma as an expedient and small vehicle, it is as silent as if it has already perished. Such people think that Asvaghosa (Asvaghosa) and Nagarjuna (Nagarjuna) have not yet attained enlightenment, and Zhiyi (Zhiyi), the Great Master of Tiantai, does not understand. They do not believe that they will receive the Buddha's prediction in the future, and they are unwilling to be born into the Tathagata's family immediately. Like birds in a cage and fish in a cauldron, they are still leisurely. Like a fleeting moment and a candle in the wind, they vainly plan for a long time. They vainly receive this one retribution body and wastefully throw themselves into various painful realms. How do they know that the Great Hero (Sakyamuni Buddha) praises and exhorts, and the golden mouth repeatedly urges, to be with the sages in an instant, and to be fully endowed with auspicious marks in a moment. Enjoying happiness can forever abandon the five turbid worlds, and increasing compassion can return to save the three evil paths. To be ignorant of these principles is truly pitiful! During the reign of Emperor Huizong of the Song Dynasty, an official served as the Vice Minister of the Ministry of Revenue, but was dismissed from office due to political strife, and soon passed away. There was a monk who traveled to the Pure Land in spirit and saw people of old and Ge Fan there. Ge Fan was from Chengjiang and held the official title of Chao San Da Fu. Whether in the government office or in his private residence, he always set up a pure room and enshrined Buddha statues. One day, while he was reciting scriptures, sarira (relics) descended from the sky. Later, he passed away without illness, sitting in the lotus position facing west (as recorded in the 'History of the Song Dynasty', 'Collection of Writings on the Land of Bliss', and 'Records of Joy of Dharma'). Zhongli Jin Zhongli Jin was from Kuaiji. His mother, Lady Ren, diligently practiced the Pure Land Dharma. On her deathbed, she encouraged Zhongli Jin to cultivate pure karma. Zhongli Jin was deeply moved by this and performed twenty acts of benefiting beings every day. Later, he served as an official in Zhejiang and discussed the essentials of rebirth with Ciyun Shi (Ciyun Shi), diligently cultivating the Amitabha Pure Land.

篤。任夫人故有栴檀佛像。常頂戴行道。及是瑾瞻禮間。眉間忽迸出舍利數粒。未幾。知開封府。方夜半。忽起。謂家人曰。夫人報我往生期至矣。即跏趺而逝。前一日。舉家夢瑾乘青蓮華。天樂圍繞。乘空西去。

子景融。官朝請大夫。常誦觀無量壽佛經。修唸佛三昧。棄官。結茅儀真東園側。嘗曰。識得彌陀。彌陀彌陀。不識彌陀。奈何奈何。不識彌陀。彌陀更在西方外。識得彌陀。彌陀只在自己家。一夕。請僧妙應誦普賢行愿品。炷香聽畢。兩手作印而化。曾孫松。寓居蘇州。與寶積寔公等。結社唸佛。無疾忽端坐西向合掌而化(佛祖統紀)。

馬圩

馬圩。字仲玉。廬州合肥人。父忠肅公亮守杭州日。慈雲式公授以凈土法門。遂全家奉佛。元豐中。圩遇僧廣初。得天臺十疑論。喜曰。吾今得所歸矣。遂依慈雲十念迴向法。行之二十餘年。后更與王古往還。益精進唸佛。常以放生為佛事。歷守淄川新定。以慈惠為政。課誦經咒。觀想西方。日有常法。時荊王夫人夢遊蓮池。見有朝服而坐華上者。曰。此馬圩楊杰也。時杰已化去。而圩尚無恙。崇寧元年。得疾。盥沐易衣。端坐唸佛而逝。有氣如青蓋。騰空而上。已而家人十數。同夢見圩曰。吾已得生凈土上品矣。其秋。有婢臥疾。亦唸佛而逝

【現代漢語翻譯】現代漢語譯本：篤。任夫人原有一尊旃檀（Chandana，一種名貴的木材）佛像，經常頂戴著佛像行走。等到是瑾瞻仰禮拜時，從眉間忽然迸射出幾粒舍利（Śarīra，佛教徒火葬後遺留的結晶體）。不久，是瑾擔任開封府的官職。一天半夜，忽然起身，告訴家人說：『夫人告訴我往生的日期到了。』隨即結跏趺坐而逝。前一天，全家夢見是瑾乘坐青蓮華，天樂圍繞，乘空向西方而去。

兒子景融，官至朝請大夫。經常誦讀《觀無量壽佛經》，修習唸佛三昧（Samādhi，一種精神集中狀態）。後來棄官，在儀真東園旁邊結茅屋居住。他曾說：『識得彌陀（Amitābha，阿彌陀佛），彌陀彌陀；不識彌陀，奈何奈何。不識彌陀，彌陀更在西方之外；識得彌陀，彌陀只在自己家。』一天晚上，請僧人妙應誦讀《普賢行愿品》。點燃香聽完后，兩手結印而化去。曾孫松，居住在蘇州，與寶積寔公等人結社唸佛。沒有疾病，忽然端坐西向合掌而化去（出自《佛祖統紀》）。

馬圩

馬圩，字仲玉，廬州合肥人。父親忠肅公亮在杭州擔任官職時，慈雲式公傳授給他凈土法門。於是全家信奉佛教。元豐年間，馬圩遇到僧人廣初，得到《天臺十疑論》。高興地說：『我現在找到了歸宿了。』於是依照慈雲的十念迴向法，實行了二十多年。後來又與王古交往，更加精進唸佛。經常以放生作為佛事。歷任淄川、新定的長官，以慈惠為政。每天按時課誦經咒，觀想西方。當時荊王夫人夢遊蓮池，看見有穿著朝服坐在蓮花上的人，說：『這是馬圩楊杰。』當時楊杰已經去世，而馬圩還安然無恙。崇寧元年，馬圩得了疾病，沐浴更衣，端坐唸佛而逝。有一股氣像青色的傘蓋，騰空而上。不久，家人十多人，一同夢見馬圩說：『我已經得生凈土上品了。』那年秋天，有個婢女臥病，也念佛而逝。

【English Translation】 English version: Du. Madam Ren had a sandalwood (Chandana, a precious wood) Buddha statue. She often carried it on her head while walking. When Shi Jin respectfully paid homage, several Śarīra (crystallized remains of a Buddhist after cremation) suddenly burst forth from between her eyebrows. Not long after, Shi Jin was appointed to the Kaifeng Prefecture. One night, he suddenly got up and said to his family, 'Madam has informed me that the time of my rebirth has arrived.' Then he sat in the lotus position and passed away. The day before, the whole family dreamed that Shi Jin was riding on a blue lotus flower, surrounded by heavenly music, and ascending westward.

His son, Jingrong, held the official title of Chaoqing Daifu. He often recited the Sutra of Contemplation on the Buddha of Immeasurable Life and practiced the Samādhi (a state of mental concentration) of Buddha-name recitation. Later, he resigned from his official position and built a thatched hut next to the East Garden in Yizhen. He once said, 'Recognize Amitābha (Amitābha, the Buddha of Infinite Light), Amitābha Amitābha; do not recognize Amitābha, what to do, what to do. If you do not recognize Amitābha, Amitābha is even further beyond the West; if you recognize Amitābha, Amitābha is right in your own home.' One night, he invited the monk Miaoying to recite the Chapter on the Practices and Vows of Samantabhadra. After lighting incense and listening to the recitation, he formed a hand mudra and passed away. His great-grandson, Song, resided in Suzhou and formed a society with Baoji Shigong and others to recite the Buddha's name. Without any illness, he suddenly sat upright facing west, with his palms together, and passed away (from Records of the Buddhist Patriarchs).

Ma Xu

Ma Xu, styled Zhongyu, was a native of Hefei in Luzhou. When his father, Duke Zhongsu Liang, was serving as an official in Hangzhou, Ciyun Shigong transmitted the Pure Land Dharma to him. Thereupon, the whole family became Buddhists. During the Yuanfeng era, Ma Xu met the monk Guangchu and obtained the Ten Doubts about the Tientai School. He rejoiced and said, 'Now I have found my refuge.' Then he practiced the Ten Recitations and Dedication method of Ciyun for more than twenty years. Later, he associated with Wang Gu and became even more diligent in reciting the Buddha's name. He often performed the act of releasing living beings as a Buddhist practice. He successively served as the magistrate of Zichuan and Xinding, governing with compassion and kindness. He regularly recited scriptures and mantras, and visualized the Western Paradise. At that time, the wife of the Prince of Jing dreamed of wandering in a lotus pond and saw a person wearing court attire sitting on a lotus flower. She said, 'This is Ma Xu Yang Jie.' At that time, Yang Jie had already passed away, while Ma Xu was still safe and sound. In the first year of Chongning, Ma Xu fell ill, bathed, changed his clothes, and sat upright reciting the Buddha's name and passed away. A vapor like a blue canopy rose into the air. Soon after, more than ten members of his family had the same dream in which Ma Xu said, 'I have already been reborn in the upper grade of the Pure Land.' That autumn, a maidservant fell ill, also recited the Buddha's name, and passed away.

。子永逸。亦行十念法。習十六觀。閱三十餘年。已而得疾。見阿彌陀佛及二菩薩來接引。結印示寂。香氣滿室中。既殮。柩上產五色華。其光爛然(樂邦文類)。

江公望

江公望。字民表。嚴州人也。登進士第。建中靖國元年。拜左司諫。尋出知淮陽軍。蔡京為政。嫉諸言事者。編管安南。居常與妻俞氏。蔬食清齋。修唸佛三昧。著唸佛方便文曰。世出世間之法。欲得成辦省力。莫若繫心一緣。即如稱念阿彌陀佛。有巧方便。無用動口。不出音聲。微以舌根。敲擊前齒。心念隨應。音聲歷然。聲不越竅。聞性內融。心印舌機。機抽念根。從聞入流。反聞自性。是三融會。唸唸圓通。久久遂成。唯心識觀。若是利根之人。唸唸不生。心心無所。六根杳寂。諸識消除。法法全真。門門絕待。瞥爾遂成真如實觀。初機後學。一心攝念如來。乃至營辦家事。種種作務。亦自不相妨礙。都攝六根。凈念相繼。不過旬月。便成三昧。所謂自心作佛。自心是佛。自心見佛。有子早亡。見夢于其舅。乞公望就天寧寺轉寶積經。祈生善處。且言見冥中金字碑云。江公望身居言責。志慕苦空。躬事焚修。心無愛染。動靜不違佛法。語默時契宗風。名預脫乎幽關。身必歸乎凈土。后遇赦得歸。無疾而化(宋史樂邦文類佛法金

【現代漢語翻譯】現代漢語譯本：子永逸，也修習十念法，練習十六觀，歷經三十餘年。後來得了疾病，看見阿彌陀佛（Amitabha，梵語，意為無量光佛）及兩位菩薩前來接引，結印后安詳離世。房間里充滿香氣。入殮后，棺材上長出五色花，光彩奪目（出自《樂邦文類》）。

江公望，字民表，是嚴州人。考中進士，建中靖國元年，被任命為左司諫。不久后被調出，擔任淮陽軍的知軍。當時蔡京當權，嫉恨那些敢於直言進諫的人，將江公望流放到安南。江公望平時與妻子俞氏一起，吃素食，保持清凈，修習唸佛三昧（Samadhi，梵語，意為正定）。他寫了一篇《唸佛方便文》，其中說：『世間和出世間的法，想要省力地成就，最好是專注於一個目標。比如稱念阿彌陀佛，有一種巧妙的方法，不需要動嘴，不出聲音，只是用舌根輕輕敲擊前齒，心中默唸，聲音清晰。聲音不外泄，聽覺融入內心。心與舌的機能相互印證，機能牽引念頭的根本，從聽聞進入內流，反過來聽聞自性。這三者融合，唸唸圓通。長久下去，就能成就唯心識觀。如果是根器銳利的人，唸唸不生，心中無所執著，六根（眼、耳、鼻、舌、身、意）寂靜，諸識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）消除，一切法都完全真實，一切門都超越對待。瞬間就能成就真如實觀。初學者和後學者，一心攝念如來，乃至操持家務，各種勞作，也不會互相妨礙。都攝六根，凈念相繼，不過十天半個月，就能成就三昧。這就是所謂的自心作佛，自心是佛，自心見佛。』江公望有個兒子早逝，他託夢給自己的舅舅，請求江公望到天寧寺轉寶積經，祈求轉生到好的地方。並且說在陰間看到金字碑上寫著：『江公望身居言責，志向仰慕苦行和空性，親自從事焚香修行，心中沒有愛戀和染著，一舉一動都符合佛法，一言一默都契合宗門風範，名字已經從幽冥地獄中脫離，身體必定迴歸凈土。』後來江公望遇到大赦得以回家，無疾而終（出自《宋史·樂邦文類·佛法金鑒》）。

【English Translation】 English version: Zi Yongyi also practiced the Ten Recitations method and the Sixteen Contemplations for more than thirty years. Later, he fell ill and saw Amitabha Buddha (Amitabha, Sanskrit, meaning Infinite Light Buddha) and two Bodhisattvas coming to receive him. He passed away peacefully in meditation with hand mudras. The room was filled with fragrance. After the encoffining, five-colored flowers grew on the coffin, shining brilliantly (from 'Lebang Wenlei').

Jiang Gongwang, styled Minbiao, was a native of Yanzhou. He passed the imperial examination and in the first year of Jianzhong Jingguo, he was appointed as Left Policy Critic. Soon after, he was transferred to serve as the military commissioner of Huaiyang. At that time, Cai Jing was in power and resented those who dared to speak frankly, so he exiled Jiang Gongwang to Annam. Jiang Gongwang usually ate vegetarian food with his wife, Yu Shi, maintained purity, and practiced the Samadhi (Samadhi, Sanskrit, meaning concentration) of Buddha-recitation. He wrote an essay 'Convenient Methods for Buddha-Recitation,' which said: 'For both worldly and other-worldly dharmas, if you want to achieve them effortlessly, it is best to focus on one goal. For example, when reciting Amitabha Buddha, there is a clever method that does not require moving the mouth or making a sound, but simply using the root of the tongue to gently tap the front teeth, reciting silently in the mind, with the sound clear. The sound does not leak out, and the hearing merges inward. The mind and the function of the tongue confirm each other, and the function draws out the root of the thought, entering the stream from hearing, and turning back to hear the self-nature. These three merge, and every thought becomes perfectly interconnected. Over time, one can achieve the Mind-Only Consciousness Contemplation. If one is of sharp faculties, thoughts do not arise, the mind is unattached, the six senses (eyes, ears, nose, tongue, body, and mind) are still, and the various consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness) are eliminated, all dharmas are completely true, and all gates transcend duality. In an instant, one can achieve the True Suchness Contemplation. Beginners and later learners, focusing their minds on the Tathagata, even when managing household affairs and various tasks, will not be hindered. Gathering all six senses and maintaining pure thoughts in succession, in just ten days or half a month, one can achieve Samadhi. This is what is meant by the self-mind making the Buddha, the self-mind is the Buddha, and the self-mind seeing the Buddha.' Jiang Gongwang had a son who died early, and he appeared in a dream to his uncle, requesting Jiang Gongwang to turn the Ratnakuta Sutra at Tianning Temple, praying for rebirth in a good place. He also said that he saw on a golden inscription in the underworld: 'Jiang Gongwang holds the responsibility of speech, aspires to asceticism and emptiness, personally engages in incense burning and cultivation, and has no love or attachment in his heart. Every action is in accordance with the Buddha-dharma, and every word and silence is in harmony with the style of the sect. His name has already been removed from the dark gates of hell, and his body will surely return to the Pure Land.' Later, Jiang Gongwang was pardoned and allowed to return home, and he passed away without illness (from 'Song Shi Lebang Wenlei Fofa Jinjian').

湯)。

陳瓘

陳瓘。字瑩中。南劍州沙縣人。徽宗朝為左司諫。以直道不容。尋出補外。既而還為右司員外郎。權給事中。忤宰相曾布。出知泰州。崇寧中。編管袁州。已而移通州。復謫臺州。初瓘好華嚴經。自號華嚴居士。及遇明智法師。叩天臺宗旨。明智示以上根止觀不思議境。以性奪修。成無作行。深有契入。自入臺州。捐書不復為文。專修唸佛三昧。作天臺十疑論後序云。人心無常。法亦無定。心法萬差。其本在此。信此則遍信。華嚴所以說十信。疑此則遍疑。智者所以說十疑。出疑入信。一入永入。不離於此。得究竟處。凈土者。究竟處也。此處有說法之主。名無量壽。此佛說法。未嘗間斷。疑障其耳。則聾而不聞。疑障其心。則昧而不覺。不聞不覺。安住惡習。讚歎不念。隨喜粗心。妄指蓮胞以為虛誕。終不自念此分段身。從何而得。自何而來。胎獄穢濁真實安在。信憑業識。自隔真際。於一幻境。非彼執此。生生不靈。永絕聖路。以如是故。釋迦如來起大慈憫。于穢濁中。發大音聲。贊彼凈土上妙之樂。于生死中。為大船師。載以法船。令趨彼岸。晝夜度生。無有休息。然而彌陀之岸。本無彼此。釋迦之船。實非往來。譬如一燈。分照八鏡。鏡有東西。光影無二。彌陀說法。遍光影中。

【現代漢語翻譯】現代漢語譯本：

陳瓘

陳瓘，字瑩中，南劍州沙縣人。徽宗年間擔任左司諫，因直言進諫不被容納，不久被調到外地任職。之後又被召回，擔任右司員外郎，代理給事中。因違逆宰相曾布，被貶到泰州任職。崇寧年間，被編管到袁州，之後又被移到通州，再次被貶到臺州。起初，陳瓘喜歡《華嚴經》，自號華嚴居士。等到遇到明智法師，請教天臺宗的宗旨，明智法師向他開示上根人的止觀不思議境界，以本性來成就修行，成就無作之行，陳瓘對此深有領悟。自從來到臺州，他便不再讀書寫作文章，專心修習唸佛三昧。他所作的《天臺十疑論後序》中說：『人心無常，佛法也沒有定法，心和法千差萬別，它們的根本就在於此。相信這一點就普遍相信，所以《華嚴經》才說十信。懷疑這一點就普遍懷疑，所以智者大師才說十疑。從懷疑中走出進入到相信，一旦進入就永遠進入，不會離開這裡，從而得到究竟之處。凈土，就是究竟之處。』這個地方有說法之主，名叫阿彌陀佛（Amitabha）。阿彌陀佛說法，從未間斷。疑惑矇蔽了他的耳朵，就好像耳聾而聽不見；疑惑矇蔽了他的心，就好像昏昧而不能覺察。聽不見也覺察不到，就安住在惡習之中，讚歎不念佛，隨喜粗陋的心，胡亂指責蓮花化生是虛妄荒誕的，始終不自己想想這個分段之身，是從哪裡得到的，從哪裡而來？胎獄的污穢骯髒真實地存在於哪裡？信憑業識，自己隔絕了真如實際。對於一個虛幻的境界，捨棄那個而執著于這個，生生世世都不靈明，永遠斷絕了成聖的道路。正因為這樣，釋迦如來（Sakyamuni）生起大慈悲心，在污濁的世界中，發出巨大的聲音，讚歎西方凈土（Pure Land）至高無上的快樂。在生死輪迴中，作為偉大的船師，用佛法的船隻運載眾生，讓他們趨向彼岸。日日夜夜度化眾生，沒有休息。然而阿彌陀佛的彼岸，本來就沒有彼此的分別；釋迦如來的船，實際上也沒有往來。譬如一盞燈，分照八面鏡子，鏡子有東西之分，但光和影子卻沒有兩樣。阿彌陀佛說法，遍佈在光影之中。

【English Translation】 English version:

Chen Guan

Chen Guan, styled Yingzhong, was a native of Shaxian County, Nan Jian Prefecture. During the reign of Emperor Huizong, he served as the Left Reminder. Because of his straightforward remonstrations, he was not tolerated and was soon transferred to a post outside the capital. Later, he was recalled to serve as the Assistant Director of the Right. While acting as a Drafter, he offended the Chancellor, Zeng Bu, and was demoted to govern Taizhou. During the Chongning era, he was placed under surveillance in Yuanzhou, then moved to Tongzhou, and further exiled to Taizhou. Initially, Chen Guan favored the Avatamsaka Sutra (Flower Garland Sutra), calling himself the Layman of Avatamsaka. When he met the Dharma Master Mingzhi, he inquired about the tenets of the Tiantai school. Mingzhi revealed to him the inconceivable realm of zhi guan (cessation and contemplation) for those of superior faculties, using inherent nature to accomplish practice, achieving actionless conduct, to which Chen Guan deeply resonated. Since arriving in Taizhou, he abandoned books and no longer wrote, focusing solely on cultivating the samadhi (state of meditative absorption) of Buddha-Recollection. In his postscript to the Ten Doubts on Tiantai, he wrote: 'The human mind is impermanent, and the Dharma is also without fixed form. The mind and Dharma are infinitely different, but their root lies here. Believing this is to believe universally, which is why the Avatamsaka Sutra speaks of the Ten Faiths. Doubting this is to doubt universally, which is why the Master Zhiyi speaks of the Ten Doubts. Emerging from doubt and entering into faith, once entered, one enters eternally, never departing from this, thereby attaining the ultimate place. The Pure Land (Sukhavati) is the ultimate place.' This place has a teaching master named Amitabha (Infinite Life). This Buddha's teaching has never ceased. Doubt obstructs the ears, making one deaf and unable to hear; doubt obstructs the mind, making one dull and unable to perceive. Unable to hear or perceive, one dwells in evil habits, praising non-recollection, delighting in coarse thoughts, falsely pointing to the lotus womb as illusory and absurd, never reflecting on where this segmented body comes from, where it originates. Where does the filth and impurity of the womb truly exist? Relying on karmic consciousness, one separates oneself from true reality. In an illusory realm, one abandons that and clings to this, becoming unenlightened life after life, forever severing the path to sagehood. Because of this, Sakyamuni Tathagata (Thus Come One) arises with great compassion, emitting a great sound in the impure world, praising the supreme bliss of the Pure Land. In the midst of birth and death, he acts as a great captain, carrying beings in the Dharma-boat, leading them to the other shore, delivering beings day and night, without rest. However, the shore of Amitabha originally has no distinction of this or that; the boat of Sakyamuni is not actually coming or going. It is like a single lamp, shining on eight mirrors; the mirrors have east and west, but the light and shadows are not different. Amitabha's teaching pervades the light and shadows.

而釋迦方便。獨指西鏡。故已到彼岸者。乃可以忘彼此。未入法界者。何自而泯東西。於此法中。若未究竟。勿滯方隅。勿分彼此。但當正念諦信而已。此二聖之意。而智者之所以信也。信者萬善之母。疑者眾惡之根。能順其母。能鋤其根。則向之所謂障緣眾生。聾可復聞。昧可復覺。未出生死。得出生死。未生凈土。得生凈土。順釋迦之誨。往面彌陀。隨彌陀之愿。來助釋迦。在此而遍歷十方。即西而普入諸鏡。自二聖建立以來。如是之人。如河沙數。云何不信。云何而疑。能自信已。又作方便。令諸未信。無不信者。此則智者之所以為悲也。居五年。復承事郎。移楚州居住。過廬山家焉。嘗語所親曰。吾往年遭患難。所懼惟一死。今則死生皆置度外矣。尋卒。年六十五(東都事略佛祖統紀李忠定集)。

王衷

王衷。嘉禾人。居錢塘之孤山。政和間。舉隱逸。不起。后官至朝散大夫。嘗參小本禪師。未有所入。偶聞僧誦彌陀經。有感。遂專心凈業。日誦阿彌陀經七過。佛號萬聲。十九年未嘗間斷。即所居為蓮社。無問道俗貴賤。鹹得與會。一日無疾。沐浴面西。跏趺而化(佛祖統紀樂邦文類)。

張迪

張迪。錢塘人。官助教。從圓凈律師受菩薩戒。專修凈業。佛前然臂香為誓。每稱佛

【現代漢語翻譯】現代漢語譯本：而且釋迦牟尼佛以善巧方便，唯獨指引西方極樂世界。所以已經到達彼岸的人，才可以忘卻彼此的差別。尚未進入法界的人，又怎麼能泯滅東西的分別？在這唸佛法門中，如果尚未徹底領悟，就不要執著于某個方位，不要分別你我。只要以正念真誠地相信就可以了。這就是釋迦牟尼佛和阿彌陀佛這兩位聖人的本意，也是智者大師所信奉的原因。信心是萬善之母，疑惑是眾惡之根。能夠順從母親，能夠剷除惡根，那麼之前所說的被業障阻礙的眾生，耳聾的可以恢復聽力，愚昧的可以恢復覺悟，沒有脫離生死的，可以脫離生死，沒有往生凈土的，可以往生凈土。順從釋迦牟尼佛的教誨，前往面見阿彌陀佛，隨順阿彌陀佛的願力，回來幫助釋迦牟尼佛。在這裡而遍歷十方世界，即在西方而普遍進入諸佛的境界。自從這兩位聖人建立凈土法門以來，像這樣的人，多如恒河沙數，怎麼能不相信呢？怎麼能疑惑呢？能夠自己深信之後，又用種種方便，使那些尚未相信的人，沒有不相信的。這就是智者大師的慈悲之處啊。

他居住了五年，又擔任承事郎，搬到楚州居住，經過廬山時回了家。他曾經對親近的人說：『我往年遭遇患難，所害怕的只有一死。現在就把生死都置之度外了。』不久就去世了，享年六十五歲（出自《東都事略》、《佛祖統紀》、《李忠定集》）。

王衷

王衷，嘉禾人，居住在錢塘的孤山。政和年間，被推舉為隱逸之士，但他沒有應召。後來官至朝散大夫。曾經參訪小本禪師，但沒有領悟。偶然聽到僧人誦讀《阿彌陀經》，有所感悟，於是專心修習凈土法門，每天誦讀《阿彌陀經》七遍，唸佛號萬聲，十九年從未間斷。把所居住的地方作為蓮社，無論道士、俗人、貴族、貧賤，都可以參加。有一天，沒有疾病，沐浴後面向西方，跏趺坐而往生（出自《佛祖統紀》、《樂邦文類》）。

張迪

張迪，錢塘人，官職是助教。跟隨圓凈律師受菩薩戒，專心修習凈土法門。在佛前燃臂香作為誓言，每次稱念佛

【English Translation】 English version: Moreover, Shakyamuni Buddha, with skillful means, exclusively points to the Western Pure Land (Sukhavati). Therefore, only those who have reached the other shore can forget the distinctions of 'this' and 'that'. Those who have not yet entered the Dharmadhatu (realm of reality), how can they eliminate the differentiation between 'east' and 'west'? In this Dharma (teaching) of mindfulness of the Buddha, if you have not yet thoroughly understood, do not cling to any particular direction, do not differentiate between 'self' and 'other'. Simply maintain right mindfulness and sincerely believe. This is the intention of these two holy beings, Shakyamuni Buddha and Amitabha Buddha, and it is what Zhi Zhe (Master Zhiyi) believed in. Faith is the mother of all virtues, doubt is the root of all evils. If you can follow the mother and uproot the evil, then those beings who were previously obstructed by karmic conditions, the deaf can regain hearing, the ignorant can regain awareness, those who have not escaped samsara (cycle of birth and death) can escape samsara, those who have not been born in the Pure Land can be born in the Pure Land. Follow the teachings of Shakyamuni Buddha, go to meet Amitabha Buddha, follow the vows of Amitabha Buddha, come back to assist Shakyamuni Buddha. Traversing the ten directions from here, entering all Buddha-realms universally from the West. Since these two holy beings established the Pure Land Dharma, there have been countless people like this, as numerous as the sands of the Ganges River. How can you not believe? How can you doubt? After having deep faith yourself, then use various skillful means to cause all those who have not yet believed to believe without exception. This is the compassion of Zhi Zhe.

After living there for five years, he also served as Chengshilang (a court title), moved to Chuzhou to live, and passed by Mount Lu to return home. He once said to his close relatives: 'In the past, when I encountered hardships, the only thing I feared was death. Now I have put both life and death aside.' Soon after, he passed away at the age of sixty-five (from Dongdu Shilu, Fo Zu Tong Ji, Li Zhongding Ji).

Wang Zhong

Wang Zhong, a native of Jiahe, lived on Gushan (Solitary Hill) in Qiantang (present-day Hangzhou). During the Zhenghe period (1111-1118), he was recommended as a recluse, but he did not accept the position. Later, he rose to the official rank of Chaosan Daifu (a court title). He once visited Chan Master Xiaoben, but did not attain enlightenment. He happened to hear a monk reciting the Amitabha Sutra and was moved. Thereupon, he devoted himself to the Pure Land practice, reciting the Amitabha Sutra seven times a day and chanting the Buddha's name ten thousand times, without interruption for nineteen years. He established a Lotus Society at his residence, and people of all walks of life, whether Daoists, laypeople, nobles, or commoners, were welcome to participate. One day, without any illness, he bathed, faced west, sat in the lotus position, and passed away (from Fo Zu Tong Ji, Le Bang Wen Lei).

Zhang Di

Zhang Di, a native of Qiantang, held the official position of Assistant Instructor. He received the Bodhisattva precepts from Vinaya Master Yuanjing and devoted himself to the Pure Land practice. He burned incense on his arm before the Buddha as a vow, and each time he chanted the Buddha's

名。其聲奮厲。至失音猶不已。嘗于靜室見白色頻伽飛舞於前。又有綠髮童子。合掌問訊。后三年。西向唸佛名而化(佛祖統紀)。

胡闉

胡闉。字達夫。錢塘人。官宣義郎。晚年致仕。與清照律師游。一日感疾。其子請清照過之謂曰。達夫平生與慧亨相善。豈可不知末後大事乎。闉曰。將謂心凈則土凈也。清照曰。一切時中。無雜念染污否。曰。未能也清照曰。如此安能心凈土凈邪。闉曰。經言一稱阿彌陀佛。能滅八十億劫生死之罪。何也。清照曰。阿彌陀佛。有大誓願。有大威德。光明神力。不可思議。具如經說。以是一稱洪名。罪垢自消。如赫日正中。霜雪何有。闉大感悟。遂一心稱佛名。請僧為之助。累月。最後清照至。闉曰。此來何晚。已煩觀音勢至降臨甚久。清照與眾僧同舉佛名。闉安然而化(樂邦文類)。

馮楫

馮楫。字濟川。蜀遂寧人也。由太學登第。初參佛眼遠禪師。有省。復參大慧杲禪師。入山結夏。深有悟入。已而兼修凈業。作彌陀懺儀。紹興中。出帥瀘南。率道俗作繫念會。以西方為歸。時經建炎兵亂后。名剎藏經多殘毀。乃涓俸錢。造大藏經四十八所。小藏四大部者亦如其數。分貯諸剎。著發願文云。予之施經。一事而其二施。以貲造經。是謂財施。以經傳

【現代漢語翻譯】現代漢語譯本名。其聲奮厲。至失音猶不已。嘗于靜室見白色頻伽（Kalaviṅka，一種鳥）飛舞於前。又有綠髮童子。合掌問訊。后三年。西向唸佛名而化(佛祖統紀)。胡闉胡闉。字達夫。錢塘人。官宣義郎。晚年致仕。與清照律師游。一日感疾。其子請清照過之謂曰。達夫平生與慧亨相善。豈可不知末後大事乎。闉曰。將謂心凈則土凈也。清照曰。一切時中。無雜念染污否。曰。未能也清照曰。如此安能心凈土凈邪。闉曰。經言一稱阿彌陀佛（Amitābha，梵語，意為無量光佛）。能滅八十億劫生死之罪。何也。清照曰。阿彌陀佛。有大誓願。有大威德。光明神力。不可思議。具如經說。以是一稱洪名。罪垢自消。如赫日正中。霜雪何有。闉大感悟。遂一心稱佛名。請僧為之助。累月。最後清照至。闉曰。此來何晚。已煩觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）降臨甚久。清照與眾僧同舉佛名。闉安然而化(樂邦文類)。馮楫馮楫。字濟川。蜀遂寧人也。由太學登第。初參佛眼遠禪師。有省。復參大慧杲禪師。入山結夏。深有悟入。已而兼修凈業。作彌陀懺儀。紹興中。出帥瀘南。率道俗作繫念會。以西方為歸。時經建炎兵亂后。名剎藏經多殘毀。乃涓俸錢。造大藏經四十八所。小藏四大部者亦如其數。分貯諸剎。著發願文云。予之施經。一事而其二施。以貲造經。是謂財施。以經傳

【English Translation】 English version Name. His voice was vigorous. Even when he lost his voice, he did not stop. He once saw a white Kalaviṅka (a type of bird) flying in front of him in a quiet room. There was also a green-haired boy, who put his palms together and greeted him. Three years later, he faced west and chanted the Buddha's name and passed away (Comprehensive Records of the Patriarchs). Hu Yin Hu Yin, styled Dafu, was a native of Qiantang. He served as an official with the title of Xuanyi Lang. In his later years, he retired from office and associated with Lawyer Qingzhao. One day, he fell ill. His son invited Qingzhao to visit him, saying, 'Dafu has always been on good terms with Huiheng. How can he not know about the important matter at the end of life?' Yin said, 'I thought that if the mind is pure, then the land is pure.' Qingzhao said, 'At all times, are there no mixed thoughts and defilements?' Yin said, 'Not yet.' Qingzhao said, 'How can the mind and land be pure in this way?' Yin said, 'The scriptures say that one utterance of Amitābha's (Buddha of Infinite Light) name can extinguish the sins of eighty billion kalpas of birth and death. Why is that?' Qingzhao said, 'Amitābha Buddha has great vows and great power and virtue. His light and spiritual power are inconceivable, as described in the scriptures. Therefore, with one utterance of his great name, sins and defilements are naturally eliminated, just as frost and snow disappear under the blazing sun.' Yin was greatly enlightened. He then single-mindedly chanted the Buddha's name and asked monks to assist him. After several months, Qingzhao finally arrived. Yin said, 'Why are you so late? Avalokiteśvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength) have been descending for a long time.' Qingzhao and the monks together chanted the Buddha's name. Yin passed away peacefully (Collected Writings on the Land of Bliss). Feng Ji Feng Ji, styled Jichuan, was a native of Suining in Shu. He passed the imperial examination from the Imperial Academy. He first studied with Chan Master Foyan Yuan and had some understanding. He then studied with Chan Master Dahui Gao and entered the mountains to observe the summer retreat, gaining deep insight. Later, he also cultivated Pure Land practices and composed the Amitābha Repentance Ritual. During the Shaoxing era, he went out to govern Lunan. He led the monks, nuns, and laypeople to hold a mindfulness recitation assembly, taking the Western Paradise as their destination. At that time, after the Jianyan war, many sutras in famous temples were damaged. He used his salary to create forty-eight sets of the Great Treasury of Scriptures and the same number of smaller sets of the Four Agamas, storing them in various temples. He wrote a vow, saying, 'My donation of scriptures is one act with two benefits. Using wealth to create scriptures is called wealth giving. Transmitting the scriptures is'

法。是謂法施。財施當得天上人間福德之報。法施當得世智辯聰蓋世之報。當知二報皆輪迴之因。苦報之本。我今發願。愿回此二報。臨命終時。莊嚴往生西方極樂世界。蓮華為胎。托質其中。見佛聞法。悟無生忍。登不退階。入菩薩位。還來十方界內。五濁世中。普見其身而作佛事。以今財法二施之因。如觀世音菩薩。具大慈悲。遊歷五道。隨類化形。說誦妙法。開發未悟。永離苦道。令得智慧。普與眾生悉得成佛。乃予施經之愿也。後知邛州。二十三年秋。乞休。頂報親知。期以十月三日告終。至期。令后廳置高座。見客如平時。日將午。具衣冠。望闕肅拜。請漕使攝州事。著僧衣。據高座。屬諸官吏道俗。各宜向道。建立法幢。遂拈拄杖按膝。泊然坐化。漕使曰。安撫去住。如此自由。何不留一偈以表異跡。楫復張目。索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。有語錄頌古行世(五燈會元蓮宗寶鑑)。

吳秉信

吳秉信。字子才。明州人。紹興中。官于朝。與秦檜忤。斥為黨人。歸而筑庵城南。日夕宴坐。制一棺。夜臥其中。至五更。令童子叩棺而歌曰。吳信叟。歸去來。三界無安不可住。西方凈土有蓮胎。歸去來。聞唱。即起習禪誦。久之檜死。以禮部侍郎召。尋出知常州。二十六

【現代漢語翻譯】現代漢語譯本：法，這叫做法施（Dharma-dāna，以佛法教導他人）。財施（Āmiṣa-dāna，以財物佈施）可以得到天上人間的福德果報，法施可以得到世間的智慧辯才，超越世人的果報。應當知道這兩種果報都是輪迴的原因，是痛苦的根本。我現在發願，愿將這兩種果報，在臨命終時，莊嚴地往生西方極樂世界。在蓮花中化生，寄託形體于其中。見佛聞法，證悟無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟），登上不退轉的階位，進入菩薩的位次。再回到十方世界之內，五濁惡世之中，普遍顯現其身而作佛事。以今天財施和法施的因緣，像觀世音菩薩（Avalokiteśvara），具足大慈大悲，遊歷五道，隨順各類眾生而化現形體，宣說誦讀微妙的佛法，開發尚未覺悟的眾生，永遠脫離痛苦的境地，使他們獲得智慧，普遍地使一切眾生都能夠成佛，這就是我施經的願望。後來知道他在邛州，二十三年秋天，請求辭官，頂著報答親人的心願，約定在十月三日告別人世。到了那天，讓后廳設定高座，接見客人像平時一樣。快到中午時，穿戴好衣帽，向著皇宮的方向恭敬地拜別。請漕使（負責漕運的官員）代理州里的事務，穿上僧衣，坐在高座上，囑咐各位官吏、道士、俗人，各自應該向往正道，建立佛法的旗幟。於是拿起拄杖敲擊膝蓋，安然地坐化了。漕使說：『安撫的離去和留下，如此自由自在，為什麼不留下一首偈子來表明奇異的行跡？』吳楫又睜開眼睛，索要筆寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』有語錄和頌古流傳於世（出自《五燈會元》和《蓮宗寶鑑》）。吳秉信吳秉信，字子才，明州人。紹興年間，在朝廷做官，與秦檜（南宋權臣）不合，被貶斥為黨人。回家后在城南建造庵堂，日夜宴坐。做了一口棺材，晚上睡在裡面，到五更時，讓童子敲擊棺材而唱道：『吳信叟，歸去來，三界無安不可住，西方凈土有蓮胎，歸去來。』聽到歌唱，就起身習禪誦經。過了很久，秦檜死了，朝廷以禮部侍郎的官職召他回朝，不久又出任常州知州。 English version: Dharma, this is called Dharma-dāna (gift of Dharma, teaching others with Buddhist principles). Āmiṣa-dāna (gift of material things, giving alms) can obtain the reward of merits and virtues in the heavens and the human realm, while Dharma-dāna can obtain worldly wisdom, eloquence, and a reward that surpasses the world. It should be known that both of these rewards are the cause of Saṃsāra (cycle of rebirth), the root of suffering. I now make a vow, wishing to dedicate these two rewards, at the time of approaching death, to be reborn with dignity in the Western Pure Land of Sukhāvatī (the Land of Bliss). To be born in a lotus flower, entrusting the form within it. To see the Buddha and hear the Dharma, to realize Anutpattika-dharma-kṣānti (the insight into the truth of the non-arising and non-ceasing of all dharmas), to ascend to the stage of non-retrogression, and to enter the position of Bodhisattva. Then return to the ten directions, within the world of the five turbidities, universally manifesting the body to perform Buddha-works. With the causes of today's Āmiṣa-dāna and Dharma-dāna, like Avalokiteśvara Bodhisattva, possessing great compassion, traveling through the five realms, transforming the form according to the type of beings, expounding and reciting the wonderful Dharma, developing those who are not yet enlightened, forever departing from the path of suffering, enabling them to obtain wisdom, and universally enabling all beings to attain Buddhahood, this is my vow of giving scriptures. Later, knowing that he was in Qiongzhou, in the autumn of the twenty-third year, he requested to resign from his official position, bearing the wish to repay his relatives, and agreed to bid farewell to the world on the third day of October. On that day, he had a high seat set up in the back hall, and received guests as usual. Near noon, he put on his clothes and hat, and respectfully bid farewell in the direction of the imperial palace. He asked the Transport Commissioner (an official in charge of water transport) to take charge of the affairs of the state, put on a monk's robe, and sat on the high seat, instructing the officials, Taoists, and laypeople to aspire to the right path and establish the banner of Dharma. Then he picked up his staff and tapped his knee, and peacefully passed away while sitting. The Transport Commissioner said, 'The departure and stay of the Pacifier are so free and at ease, why not leave a verse to show the extraordinary traces?' Wu Ji opened his eyes again, asked for a pen and wrote: 'The beginning is thirty-one, the middle is nine and the bottom is seven, the old man's words are exhausted, and the turtle brother's eyes are red.' There are recorded sayings and ancient odes circulating in the world (from the 'Wudeng Huiyuan' and the 'Lianzong Baojian'). Wu Bingxin Wu Bingxin, styled Zicai, was a native of Mingzhou. During the Shaoxing era, he served as an official in the court, but disagreed with Qin Hui (a powerful minister of the Southern Song Dynasty) and was demoted as a partisan. After returning home, he built a hermitage south of the city and spent his days and nights in meditation. He made a coffin and slept in it at night, and at the fifth watch, he had a boy knock on the coffin and sing: 'Wu Xin Sou, return, the Three Realms have no peace to dwell in, the Western Pure Land has a lotus womb, return.' Upon hearing the singing, he would get up and practice Chan meditation and recite scriptures. After a long time, Qin Hui died, and the court summoned him back to court with the position of Vice Minister of the Ministry of Rites, and soon after he was appointed as the Prefect of Changzhou.

【English Translation】 Dharma, this is called Dharma-dāna (gift of Dharma, teaching others with Buddhist principles). Āmiṣa-dāna (gift of material things, giving alms) can obtain the reward of merits and virtues in the heavens and the human realm, while Dharma-dāna can obtain worldly wisdom, eloquence, and a reward that surpasses the world. It should be known that both of these rewards are the cause of Saṃsāra (cycle of rebirth), the root of suffering. I now make a vow, wishing to dedicate these two rewards, at the time of approaching death, to be reborn with dignity in the Western Pure Land of Sukhāvatī (the Land of Bliss). To be born in a lotus flower, entrusting the form within it. To see the Buddha and hear the Dharma, to realize Anutpattika-dharma-kṣānti (the insight into the truth of the non-arising and non-ceasing of all dharmas), to ascend to the stage of non-retrogression, and to enter the position of Bodhisattva. Then return to the ten directions, within the world of the five turbidities, universally manifesting the body to perform Buddha-works. With the causes of today's Āmiṣa-dāna and Dharma-dāna, like Avalokiteśvara Bodhisattva, possessing great compassion, traveling through the five realms, transforming the form according to the type of beings, expounding and reciting the wonderful Dharma, developing those who are not yet enlightened, forever departing from the path of suffering, enabling them to obtain wisdom, and universally enabling all beings to attain Buddhahood, this is my vow of giving scriptures. Later, knowing that he was in Qiongzhou, in the autumn of the twenty-third year, he requested to resign from his official position, bearing the wish to repay his relatives, and agreed to bid farewell to the world on the third day of October. On that day, he had a high seat set up in the back hall, and received guests as usual. Near noon, he put on his clothes and hat, and respectfully bid farewell in the direction of the imperial palace. He asked the Transport Commissioner (an official in charge of water transport) to take charge of the affairs of the state, put on a monk's robe, and sat on the high seat, instructing the officials, Taoists, and laypeople to aspire to the right path and establish the banner of Dharma. Then he picked up his staff and tapped his knee, and peacefully passed away while sitting. The Transport Commissioner said, 'The departure and stay of the Pacifier are so free and at ease, why not leave a verse to show the extraordinary traces?' Wu Ji opened his eyes again, asked for a pen and wrote: 'The beginning is thirty-one, the middle is nine and the bottom is seven, the old man's words are exhausted, and the turtle brother's eyes are red.' There are recorded sayings and ancient odes circulating in the world (from the 'Wudeng Huiyuan' and the 'Lianzong Baojian'). Wu Bingxin Wu Bingxin, styled Zicai, was a native of Mingzhou. During the Shaoxing era, he served as an official in the court, but disagreed with Qin Hui (a powerful minister of the Southern Song Dynasty) and was demoted as a partisan. After returning home, he built a hermitage south of the city and spent his days and nights in meditation. He made a coffin and slept in it at night, and at the fifth watch, he had a boy knock on the coffin and sing: 'Wu Xin Sou, return, the Three Realms have no peace to dwell in, the Western Pure Land has a lotus womb, return.' Upon hearing the singing, he would get up and practice Chan meditation and recite scriptures. After a long time, Qin Hui died, and the court summoned him back to court with the position of Vice Minister of the Ministry of Rites, and soon after he was appointed as the Prefect of Changzhou.

年。覆被召。至蕭山驛舍。坐頃之。令家人靜聽。咸聞天樂之音。即曰。清凈界中。失念至此。金臺既至。吾當有行。言訖而逝(佛祖統紀)。

張掄

張掄。不詳其所出。官浙西副都總管。䖍修凈土。嘗請高宗書蓮社二字顏其居。為之記曰。臣嘗讀天竺書。知出世間有極樂國者。國有佛號阿彌陀。始享國履位。捐去弗居。超然獨覺。悟心證聖。以大願力。普度一切。其國悉以上妙眾寶莊嚴。地皆黃金。無山川邱谷之險。氣序常春。無陰陽寒暑之變。無飢寒老病生死之苦。無五趣雜居之濁。用是種種神通。方便善導。眾生忻樂起信。于日用中能發一念念彼佛號。即此一念。清凈純熟。圓滿具足。融會真如。同一法性。幻身盡時。此性不滅。一剎那頃。佛土現前。如持左契以取寓物。臣敬聞其說。刻厲精進。無有間斷。唯佛唯念。亦既有年。闔門少長。靡不從化。乃辟敝廬之東偏。鑿池種蓮。仿慧遠結社之遺意。日率妻子課佛萬遍。而又歲以春秋之季月。涓良日。即普靜精舍。與通道者共之。於是見聞隨喜。雲集川至。唱佛之聲。如潮汐之騰江也。天慧遠創為茲社。距今閱數百祀。其間緇素。景慕餘風。祖述其高致者。代不乏人。然率闇汶不章。與木石同寂。臣獨何幸。乃蒙太上。光堯壽聖皇帝。親灑宸毫

【現代漢語翻譯】現代漢語譯本：

（某年）再次被召見。到達蕭山驛站的住所。坐了一會兒，讓家人安靜地聽。都聽到了天樂的聲音。隨即說：『在清凈的境界中，我竟然失唸到這個地步。金臺（指迎接往生者的金蓮臺）既然已經到了，我就要走了。』說完就去世了（出自《佛祖統紀》）。張掄張掄，不清楚他的出身。擔任浙西副都總管的官職。虔誠地修習凈土法門。曾經請高宗皇帝題寫『蓮社』二字來裝飾他的住所，併爲此寫了一篇記。記中說：『我曾經讀過天竺的經書，知道在世間之外有一個極樂世界。那個國家有一尊佛，名叫阿彌陀（無量光）。起初享受著國王的地位，後來捐棄不居，超然獨自覺悟，領悟心性，證得聖果。以大願力，普遍地救度一切眾生。那個國家全部用最美好的各種寶物來莊嚴，地面都是黃金，沒有山川丘陵溝壑的險阻，氣候總是像春天一樣，沒有陰晴寒暑的變化，沒有飢餓寒冷衰老病痛死亡的痛苦，沒有五道（地獄、餓鬼、畜生、阿修羅、人）雜居的污濁。用這些種種神通，方便善巧地引導眾生，使眾生歡喜快樂，生起信心。在日常生活中能夠發一念來念誦那尊佛的名號，那麼這一念，清凈純熟，圓滿具足，融會真如（宇宙的本體），同一法性（諸法的本性）。幻身（虛幻的身體）終結的時候，這個本性不會滅亡。在一剎那間，佛國凈土就會顯現在眼前，就像拿著左券去取回寄存在別處的東西一樣。我恭敬地聽聞這些說法，刻苦努力，精進修行，沒有間斷。心中只有佛，只有唸佛，也已經有很多年了。全家老少，沒有不跟隨我修行的。於是開闢簡陋房屋的東邊，挖掘池塘種植蓮花，效仿慧遠（東晉高僧，廬山東林寺的建立者）結社的遺願，每天帶領妻子兒女唸佛一萬遍。並且每年在春秋兩季的吉月良辰，就在普靜精舍，與信仰相同的人一起修行。因此見聞隨喜的人，像云一樣聚集，像河流一樣涌來。唸佛的聲音，像潮水一樣在江中奔騰。天慧遠（指慧遠）開創了這個蓮社，距離現在已經過去了幾百年。這期間，出家和在家的人，景仰他的遺風，傚法他的高尚情操的人，每個時代都不缺乏。然而大多是暗淡無光，與木頭石頭一樣寂靜無聲。我獨自有什麼幸運，竟然蒙受太上（指高宗皇帝），光堯壽聖皇帝，親自揮灑御筆。』

【English Translation】 English version:

(In a certain year), he was summoned again. Arriving at the post station in Xiaoshan, he sat for a while and instructed his family to listen quietly. They all heard the sound of heavenly music. He then said, 'In the realm of purity, I have been negligent to this extent. Now that the golden dais (referring to the golden lotus platform that welcomes those who are reborn in the Pure Land) has arrived, I am about to depart.' After saying this, he passed away (from 'Buddhist Records of Successive Dynasties'). Zhang Lun Zhang Lun, his origins are unknown. He held the official position of Deputy Chief Commander of Zhejiang West. He diligently cultivated the Pure Land practice. He once requested Emperor Gaozong to inscribe the two characters 'Lotus Society' to adorn his residence and wrote a record for it. The record says: 'I have read the scriptures of India and know that beyond this world, there exists a Land of Ultimate Bliss (Sukhavati). In that land, there is a Buddha named Amitabha (Infinite Light). Initially enjoying the position of a king, he later renounced it, awakened independently, realized the nature of mind, and attained sainthood. With great vows, he universally liberates all sentient beings. That land is entirely adorned with the most exquisite treasures. The ground is all gold, without the dangers of mountains, hills, valleys, or ravines. The climate is always like spring, without the changes of yin and yang, cold and heat. There is no suffering of hunger, cold, old age, sickness, or death, and no impurity of the five realms (hell, hungry ghosts, animals, asuras, humans) coexisting. Using these various supernatural powers, he skillfully guides sentient beings, causing them to rejoice, generate faith. If one can generate a single thought of reciting the name of that Buddha in daily life, then this one thought is pure, refined, complete, and perfect, merging with Suchness (the essence of the universe), the same as the Dharma-nature (the nature of all things). When the illusory body ends, this nature does not perish. In an instant, the Buddha-land appears before one's eyes, like taking a left-hand contract to retrieve something deposited elsewhere. I respectfully hear these teachings, diligently strive, and practice without interruption. Only the Buddha, only mindfulness of the Buddha, and it has been many years. The entire family, young and old, all follow me in practice. Therefore, I have opened up the eastern side of my humble dwelling, dug a pond, and planted lotus flowers, emulating the legacy of Huiyuan (a prominent monk of the Eastern Jin Dynasty, founder of Donglin Temple on Mount Lu) in forming a society. Every day, I lead my wife and children to recite the Buddha's name ten thousand times. And every year, in the auspicious months of spring and autumn, at the Pujing Vihara, I practice together with those who share the same faith. Therefore, those who see and hear and rejoice gather like clouds and flock like rivers. The sound of reciting the Buddha's name is like the tide surging in the river. Tian Huiyuan (referring to Huiyuan) founded this Lotus Society, and several hundred years have passed since then. During this time, both monastics and laypeople have admired his legacy, and those who emulate his noble character have never been lacking in each era. However, most are dim and obscure, as silent as wood and stone. What good fortune do I alone have, to be favored by the Supreme (referring to Emperor Gaozong), the Emperor Guangyao Shousheng, who personally wielded his imperial brush.'

。書蓮社二大字為賜。雲章奎畫。得未曾有。萬目共瞻。歡喜踴躍。不獨傳示雲林。侈千載之盛遇。寔愿天下後世。凡歷見聞。普得唸佛三昧。究竟成就無上菩提。其為饒益。詎可量已。謹刊之金石。用對揚丕顯休命焉(樂邦文類)。

李秉

李秉。不詳其所出。紹興末。為內廷官。歷三朝。爵武功大夫。管御藥院。乞宮祠以去。秉壯歲慕禪宗。參凈慈自得禪師。有省。已而歸心凈土。刻龍舒凈土文以勸世。持誦謹篤。逾三十年。子元長。偕諸同好。結凈業會於傳法寺。秉與焉。嘉泰四年秋。有疾。減食卻劑。神色逾警。及冬。夢中忽見彌陀現相。越七日。凌晨。見金華滿室中。呼二子掖起。別親友。索筆書曰。六十一年盡亂道。些兒見處卻也好。而今驀直往西方。萬劫長離生死老。置筆。整手結印而逝(樂邦文類○秉蓋武臣直內廷者往生集誤以為中官考宋制中官無乞祠之例且又安得有二子邪)。

陸沅

陸沅。字子元。會稽山陰人。累官至太府寺丞。尋外轉歷提舉福建市舶。已而得罪閑居。家明州橫溪之上。居常持法華經。晨起。即澡浴焚香。首唱偈曰。盥手清晨貝葉開。不求諸佛不禳災。世緣斷處從他斷。劫火光中舞一回。然後開卷而讀。不緩不急。聲中貫珠。日週一部。如是三十年。

【現代漢語翻譯】現代漢語譯本：

（皇帝）賜予『書蓮社』這幾個大字。（由）雲章奎繪畫，得到前所未有的殊勝景象，萬衆矚目，歡喜踴躍。這不僅僅是傳示給雲林（的地方），更是爲了誇耀這千載難逢的盛事。實在希望天下後世，凡是經歷見到聽聞的人，都能普遍獲得唸佛三昧（專注唸佛的境界），最終成就無上菩提（最高的覺悟）。這其中的饒益，怎麼可以衡量呢？謹將此事刻在金石上，用來宣揚這偉大而光明的恩命啊！（出自《樂邦文類》）。

李秉

李秉，不清楚他的出身。紹興末年，擔任內廷官員，歷經三朝，爵位為武功大夫，主管御藥院。請求辭官歸鄉。李秉年輕時仰慕禪宗，參拜凈慈自得禪師，有所領悟。之後歸心凈土（信仰凈土法門），刻印龍舒凈土文來勸導世人。持誦經典非常虔誠，超過三十年。他的兒子李元長，與各位同好，在傳法寺結成凈業會（修習凈土法門的團體），李秉也參與其中。嘉泰四年秋天，生病，減少飲食，停止服藥，精神狀態反而更加清醒。到了冬天，夢中忽然見到彌陀（阿彌陀佛）顯現聖像。過了七天，凌晨，看見金光充滿整個房間，呼喚兩個兒子扶起自己，與親友告別，索要筆墨寫道：『六十一年盡亂道，些兒見處卻也好。而今驀直往西方，萬劫長離生死老。』放下筆，整理雙手結印而逝（出自《樂邦文類》。李秉大概是武臣，直接在內廷任職。往生傳記錯誤地認為他是宦官。考證宋朝制度，宦官沒有請求辭官的例子，而且又怎麼會有兩個兒子呢？）。

陸沅

陸沅，字子元，會稽山陰人。累官至太府寺丞，不久外調，歷任提舉福建市舶（管理福建對外貿易的官員）。後來獲罪，閑居在家，住在明州橫溪之上。平時經常持誦《法華經》。每天早晨起床后，就沐浴焚香，首先唱誦偈語說：『盥手清晨貝葉開，不求諸佛不禳災。世緣斷處從他斷，劫火光中舞一回。』然後打開經卷誦讀，不快不慢，聲音圓潤流暢。每天誦讀一部，像這樣持續了三十年。

【English Translation】 English version:

The emperor bestowed the grand characters 『Shu Lian She』 (Lotus Society of Books). Yun Zhangkui painted it, resulting in an unprecedented and magnificent sight, attracting the attention of all, who rejoiced and leaped for joy. This is not only to be shown to Yunlin (area), but also to extol this rare event that occurs once in a thousand years. It is sincerely hoped that all people in the world, both now and in the future, who experience, see, and hear of this, may universally attain the Samadhi of Buddha Recitation (a state of focused mindfulness on Buddha), and ultimately achieve Anuttara-Samyak-Sambodhi (supreme enlightenment). The benefits of this are immeasurable. This matter is respectfully engraved on metal and stone, to proclaim this great and glorious grace! (From 'Le Bang Wen Lei').

Li Bing

Li Bing, his origins are unknown. At the end of the Shaoxing era, he served as an official in the inner court, serving through three reigns, with the title of Wugong Daifu (Military Merit Grandee), in charge of the Imperial Pharmacy. He requested to retire to his hometown. In his youth, Li Bing admired Zen Buddhism, visited Zen Master Zide of Jingci Monastery, and had some understanding. Later, he turned his heart to the Pure Land (faith in the Pure Land school), and engraved the Longshu Pure Land Text to advise the world. He recited the scriptures with great sincerity for over thirty years. His son, Li Yuanchang, together with like-minded friends, formed a Pure Karma Society (a group practicing Pure Land Buddhism) at Chuanfa Temple, in which Li Bing also participated. In the autumn of the fourth year of the Jiatai era, he fell ill, reduced his diet, and stopped taking medicine, but his mental state became even more alert. In winter, he suddenly saw Amitabha (Buddha of Infinite Light) manifesting in a dream. Seven days later, at dawn, he saw golden light filling the entire room, called his two sons to help him up, bid farewell to relatives and friends, and asked for pen and ink to write: 『Sixty-one years have been spent in confusion, but a little understanding is still good. Now I go straight to the West (Pure Land), to be forever free from the suffering of birth, death, and old age.』 He put down the pen, arranged his hands in a mudra (symbolic gesture), and passed away (From 'Le Bang Wen Lei'. Li Bing was probably a military official directly serving in the inner court. The biography of rebirth mistakenly thought he was a eunuch. According to the Song Dynasty system, eunuchs could not request retirement, and how could he have two sons?).

Lu Yuan

Lu Yuan, courtesy name Ziyuan, was from Shanyin, Kuaiji. He rose through the ranks to become the Vice Director of the Court of Imperial Sacrifices, and was later transferred to serve as the Supervisor of Maritime Trade in Fujian. Later, he was convicted and lived in retirement at home, residing above Hengxi in Mingzhou. He regularly recited the Lotus Sutra. Every morning after getting up, he would bathe and burn incense, first chanting a verse saying: 『Washing hands, the palm-leaf opens in the clear morning, not seeking Buddhas, not praying for blessings. When worldly ties are severed, let them be severed, dance once in the light of the kalpa fire.』 Then he would open the scripture and read it, neither too fast nor too slow, his voice smooth and flowing. He recited one chapter every day, and continued like this for thirty years.

年登八十。增至三部。複誦彌陀佛號。一意西馳。年八十五。沐浴易服而化。口鼻間出蓮華香郁然。彌日方息。事在紹熙五年(渭南文集法喜志法華持驗記)。

錢象祖

錢象祖。字同伯。臺州人。起家太常丞。開禧中。官參知政事。與史彌遠謀。共誅韓𠈁胄。天下賴之。嘉定二年。拜左丞相。尋罷歸。初象祖問道於此庵元公。參究大事。有省。既而歸心凈土。守金陵日。于鄉州建接待寺十所。皆以凈土極樂名之。創止庵。與高僧談處其中。自致政后。修持益力。嘉定四年。偶得微疾。書偈曰。菡萏香從佛國來。琉璃地上絕塵埃。我心清凈超于彼。今日遙知一朵開。僧有問起居者。答曰。不貪生。不怕死。不生天上。不生人中。唯當往生凈土耳。言訖。趺坐而化。時天鼓震響異香芬鬱。郡人同聞空中聲云。錢丞相當生西方凈土。為慈濟菩薩(佛祖統紀續綱目往生傳臺州志)。

昝定國

昝定國。號省齋。明州人。為州學諭。常修凈業。結西歸社。嘉泰初。于小江慧光建凈土院。結石塔于池。為鄉民藏骨之所。月二八日。集緇白誦觀經及佛號。為壁窠圖。勸人唸佛。

有鐵工計公者。年將七十。喪明。因從受唸佛圖。誦至四圖。兩目瞭然。如是三載。滿十七圖。一日方唸佛次。忽瞑。半

【現代漢語翻譯】現代漢語譯本：

一位老婦人，年登八十歲。她增加了誦經的數量，達到三部。又一心一意地念誦彌陀佛（Amitabha Buddha，阿彌陀佛）的名號，一心向往西方極樂世界。八十五歲時，她沐浴更衣后安詳去世。她的口鼻間散發出蓮花的香氣，濃郁芬芳，持續了整整一天才消散。這件事記載在紹熙五年（《渭南文集》、《法喜志》、《法華持驗記》）。錢象祖（Qian Xiangzu）

錢象祖，字同伯，臺州人。最初擔任太常丞。開禧年間，官至參知政事。他與史彌遠（Shi Miyuan）合謀，共同誅殺了韓侂冑（Han Tuozhou），天下百姓都依賴他。嘉定二年，被任命為左丞相，不久便辭官歸隱。起初，錢象祖向此庵元公（Ci'an Yuangong）請教佛法，參究人生大事，有所領悟。之後，他一心歸向凈土法門。在金陵任職期間，于鄉州建立了十所接待寺，都以凈土極樂命名。他建立了止庵，與高僧在其中談論佛法。自從辭官后，他更加努力地修行。嘉定四年，偶然得了小病，寫下偈語說：『菡萏香從佛國來，琉璃地上絕塵埃。我心清凈超于彼，今日遙知一朵開。』有僧人問候他的起居，他回答說：『不貪生，不怕死，不生天上，不生人中，唯當往生凈土罷了。』說完，便結跏趺坐而去世。當時，天空響起震耳欲聾的鼓聲，異香芬芳濃郁。郡里的人都聽到空中有聲音說：『錢丞相應當往生西方凈土，成為慈濟菩薩（Ciji Bodhisattva）。』（《佛祖統紀》、《續綱目》、《往生傳》、《臺州志》）。昝定國（Zan Dingguo）

昝定國，號省齋，明州人。擔任州學諭。經常修習凈土法門，結成西歸社。嘉泰初年，在小江慧光（Xiaojiang Huiguang）建立了凈土院。在池塘邊建造石塔，作為鄉民存放骨灰的地方。每月初二和十八，聚集僧人和信徒誦讀《觀經》（Visualization Sutra）以及佛號。繪製壁畫，勸人唸佛。有一位鐵匠，名叫計公，年近七十，雙目失明。因此跟隨昝定國接受唸佛圖，誦唸到第四幅圖時，雙眼便恢復了光明。這樣過了三年，誦滿了十七幅圖。一天，正在念佛的時候，忽然閉上了眼睛，過了一半

【English Translation】 English version:

An old woman, aged eighty. She increased her recitation to three sections. She also recited the name of Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light) with a single mind, longing for the Western Pure Land. At the age of eighty-five, she bathed and changed her clothes before passing away peacefully. A lotus fragrance emanated from her mouth and nose, rich and fragrant, lasting for a whole day before dissipating. This event is recorded in the fifth year of Shaoxi (Wei Nan Collection, Dharma Joy Records, Records of Miraculous Experiences of the Lotus Sutra). Qian Xiangzu

Qian Xiangzu, styled Tongbo, was a native of Taizhou. He initially served as the Vice Minister of the Court of Imperial Sacrifices. During the Kai Xi era, he rose to the position of Participating in Political Affairs. He conspired with Shi Miyuan to jointly execute Han Tuozhou, upon whom the people of the realm depended. In the second year of Jiading, he was appointed as the Left Prime Minister, but soon resigned and returned to seclusion. Initially, Qian Xiangzu sought guidance from Master Ci'an Yuangong, contemplating the great matters of life and gaining some understanding. Afterwards, he wholeheartedly turned to the Pure Land Dharma. During his tenure in Jinling, he established ten reception temples in the countryside, all named after the Pure Land of Ultimate Bliss. He founded Zhi'an, where he discussed the Dharma with eminent monks. Since retiring from office, he devoted himself even more diligently to cultivation. In the fourth year of Jiading, he contracted a minor illness and wrote a verse saying: 'The fragrance of lotus comes from the Buddha-land, on the ground of lapis lazuli, there is no dust. My heart is pure and surpasses that, today I know remotely that a flower is blooming.' A monk inquired about his well-being, and he replied: 'I am not greedy for life, nor afraid of death, I will not be born in the heavens, nor in the human realm, I will only be reborn in the Pure Land.' After saying this, he sat in the lotus position and passed away. At that time, the sound of drums reverberated in the sky, and an extraordinary fragrance filled the air. The people of the prefecture all heard a voice in the sky saying: 'Prime Minister Qian should be reborn in the Western Pure Land, becoming a Ciji Bodhisattva (Compassionate Relief Bodhisattva).' (Records of the Lineage of the Buddha Ancestors, Continued Outline, Biographies of Rebirth, Records of Taizhou). Zan Dingguo

Zan Dingguo, styled Shengzhai, was a native of Mingzhou. He served as an instructor at the prefectural school. He often cultivated the Pure Land practice, forming a Western Return Society. In the early years of Jiatai, he established the Pure Land Monastery at Xiaojiang Huiguang. He built a stone pagoda by the pond as a place for the villagers to store their bones. On the second and eighteenth of each month, he gathered monks and laypeople to recite the Visualization Sutra (Visualization Sutra) and the Buddha's name. He created wall paintings to encourage people to recite the Buddha's name. There was an ironworker named Ji Gong, who was nearly seventy years old and blind. Therefore, he followed Zan Dingguo to receive the Buddha Recitation Chart, and when he recited to the fourth chart, his eyes regained their sight. After three years, he completed the seventeen charts. One day, while he was reciting the Buddha's name, he suddenly closed his eyes, and after half

日復甦。謂其子曰。我已見西方佛菩薩矣。昝學諭是勸導之首。當分六圖與之。併爲致謝也。西向坐逝。嘉定四年。定國夢青童告曰。佛今告君。三日當往生彼國。至日。沐浴更衣。連稱佛號端坐而化(佛祖統紀)。

梅汝能

梅汝能。常熟人。官縣令。有志凈業。一夕夢僧授以紙。有二八字。以問東靈照師。照曰。二八。十六也。豈十六觀經之謂乎。適一僧以經與之。忽不見。自是誦經唸佛。取名往生以見志。破山僧道生。倡造丈六彌陀像。汝能施財百萬。設齋禮懺。殿前池中生雙頭白蓮。一華百葉。是年冬無疾而卒(佛祖統紀)。

朱綱

朱綱。不詳其所出。明順天貢士。官終府同知。專修凈業。日誦佛名三萬聲。積十五年。一日坐榻上。方提珠誦佛名。忽異香滿室。曰。佛來也。遂逝(往生集)。

陳瓚

陳瓚。字廷裸。江南常熟人。嘉靖三十五年進士。官刑科給事中。直言被斥。家居一意凈業。有客過之。呵曰。爾不聞大鑒之論唯心者乎。何厭垢而欣凈為。答曰。唯心凈土。發之大鑒。而非自大鑒始也。是心作佛。是心是佛。佛固先言之矣。蓋懼人以不凈之心。求凈土也。非曰土無垢凈也。且樂邦之可樂也。不獨華池珠閣鳥音風樹云爾也。吾幸而與群聖人游。被無量光

【現代漢語翻譯】現代漢語譯本：他（指其子）醒來后恢復了健康。告訴他的兒子說：『我已經見到西方的佛和菩薩了。』昝學諭是勸導唸佛的首要人物，應當把六圖（指《十六觀經圖》）分給他，並替我向他致謝。面向西方坐著去世。嘉定四年，定國夢見一位青衣童子告訴他說：『佛現在告訴你，三天後你將往生到那個國度。』到了那天，沐浴更衣，連續稱念佛號，端坐而化。（出自《佛祖統紀》）

梅汝能

梅汝能，常熟人。擔任縣令。有志於凈土法門。一天晚上夢見一位僧人授予他一張紙，上面有『二八』兩個字。他拿去問東靈照師（Dōnglíng Zhào Shī）。照師說：『二八，是十六。難道是指《十六觀經》（Shíliù Guān Jīng）嗎？』恰好一位僧人拿來這部經給他，忽然就不見了。從此誦經唸佛，取名『往生』來表明自己的志向。破山僧道生（Pòshān Sēng Dàoshēng）倡議建造丈六高的彌陀像（Mítuó xiàng），汝能捐獻百萬錢財，設定齋飯，禮拜懺悔。大殿前的池塘中生長出雙頭白蓮，一朵花有一百片花瓣。這年冬天無疾而終。（出自《佛祖統紀》）

朱綱

朱綱，不清楚他的出身。是明朝順天府的貢士，官職最終是府同知。專門修習凈土法門，每天誦唸佛名三萬聲，積累了十五年。一天坐在床上，正提起念珠誦唸佛名，忽然異香充滿房間，他說：『佛來了。』於是就去世了。（出自《往生集》）

陳瓚

陳瓚，字廷裸，江南常熟人。嘉靖三十五年進士，官任刑科給事中，因為直言進諫而被貶斥。在家一心修習凈土法門。有客人拜訪他，呵斥他說：『你沒聽過大鑒禪師（Dàjiàn Chánshī）關於唯心的論述嗎？為什麼厭惡垢穢而欣求清凈呢？』陳瓚回答說：『唯心凈土的說法，是從大鑒禪師那裡發揚的，但並非從大鑒禪師開始的。是心作佛，是心是佛，佛早就說過這話了。這是因為佛害怕人們以不清凈的心，去求凈土。並非說凈土沒有垢穢和清凈的分別。而且極樂世界之所以令人快樂，不僅僅是因為華麗的池塘、珍珠裝飾的樓閣、鳥的鳴叫、風吹樹木的聲音等等，我慶幸能夠與諸位聖人同遊，蒙受無量光（Wúliàng guāng）

【English Translation】 English version: He (referring to his son) awoke and recovered. He told his son, 'I have already seen the Buddhas and Bodhisattvas of the West.' Zan Xueyu (Zan Xueyu) is the foremost person in encouraging recitation of Buddha's name. You should give him the six diagrams (referring to the 'Sixteen Contemplations Sutra Diagram') and thank him on my behalf. He passed away sitting facing west. In the fourth year of the Jiading era, Dingguo (Dingguo) dreamed of a blue-robed boy who told him, 'The Buddha now tells you that in three days you will be reborn in that land.' On that day, he bathed and changed his clothes, continuously recited the Buddha's name, and passed away peacefully while sitting upright. (From 'Records of the Lineage of the Buddha and Patriarchs')

Mei Runeng

Mei Runeng, a native of Changshu, served as a county magistrate. He aspired to the Pure Land practice. One night, he dreamed of a monk giving him a piece of paper with the two characters 'er ba' (二八) on it. He asked Dongling Zhao Shi (Dōnglíng Zhào Shī) about it. Zhao Shi said, 'Er ba is sixteen. Could it be referring to the Sixteen Contemplations Sutra (Shíliù Guān Jīng)?' Coincidentally, a monk brought him this sutra and then suddenly disappeared. From then on, he recited the sutra and chanted the Buddha's name, taking the name 'Wang Sheng' (往生, Rebirth) to express his aspiration. The monk Daosheng (Dàoshēng) of Poshan Monastery advocated building a sixteen-foot-tall Amitabha statue (Mítuó xiàng). Runeng donated a million coins, set up vegetarian feasts, and performed repentance rituals. Double-headed white lotuses with a hundred petals on each flower grew in the pond in front of the hall. He passed away without illness that winter. (From 'Records of the Lineage of the Buddha and Patriarchs')

Zhu Gang

Zhu Gang, his origins are unknown. He was a tribute student from Shuntian Prefecture in the Ming Dynasty, and his final official position was Assistant Prefectural Administrator. He specialized in cultivating the Pure Land practice, reciting the Buddha's name 30,000 times a day for fifteen years. One day, while sitting on his couch, he was holding his prayer beads and reciting the Buddha's name when suddenly a strange fragrance filled the room. He said, 'The Buddha is coming.' Then he passed away. (From 'Collection on Rebirth')

Chen Zan

Chen Zan, courtesy name Tingluo, was a native of Changshu in Jiangnan. He was a Jinshi (進士, successful candidate in the highest imperial examination) in the thirty-fifth year of the Jiajing era and served as a Supervising Secretary in the Ministry of Justice. He was dismissed for speaking frankly. At home, he devoted himself to the Pure Land practice. A guest visited him and scolded him, 'Have you not heard of the Chan Master Dajian's (Dàjiàn Chánshī) discourse on mind-only? Why do you detest impurity and seek purity?' Chen Zan replied, 'The teaching of Pure Land as mind-only was developed by Chan Master Dajian, but it did not originate with Chan Master Dajian. 'It is the mind that makes a Buddha, it is the mind that is the Buddha.' The Buddha said this long ago. This is because the Buddha feared that people would seek the Pure Land with an impure mind. It is not to say that the Pure Land has no distinction between impurity and purity. Moreover, the joy of the Land of Bliss is not only due to the ornate ponds, pearl-decorated pavilions, the sounds of birds, the wind blowing through the trees, and so on. I am fortunate to be able to travel with all the sages, receiving immeasurable light (Wúliàng guāng)

。經無數劫。證無生忍。成無上道。濟無邊眾。誠樂矣。客以客之禪樂垢土。而我以我之禪樂凈土。禪無客無我。樂無垢無凈也。客無庸呵我矣。隆慶初。復起吏科。萬曆中。累官刑部侍郎。十六年七月。臥疾。誦佛名益虔。故事京師大臣三品以上。暑月賜冰。既置冰于榻前。眾見冰中涌出七級浮屠欄楯鉤綴。窗格玲瓏。移時冰漸消。塔影漸瘦。頃之氣絕。而影沒矣。一時都人皆傳異之(明史樂邦文類序談薈)。

嚴澄

嚴澄。字道徹。常熟人。文靖公訥之子也。少有清節。以父蔭為中書舍人。官至邵武知府。晚而家居。奉云棲之教。子樸。淳謹樂善。年二十五。得疾。將卒。澄謂曰。毋雜思。但一心念佛。樸曰。諾。澄又曰。從今以往。吾亦一心念佛。樸喜曰。審如是。兒無慮矣。正容合掌而逝。澄乃取樸所刻龍舒凈土文印之。廣遺親故。系以書曰。澄一病幾殆。不意復生。雖則茍延。焉知來日。回首營生舊計。有同嚼蠟。一具皮囊。終須敗壞。六塵緣影。何處堅牢。不如換卻凡心。求生凈土。誦彌陀一句。消罪業無邊。聊奉勸文。用表誠意。卒年七十八(常熟志云棲法匯凈土文跋)。

蔡承植

蔡承植。字槐庭。湖廣攸縣人。性孤迥。淡於聲利。年二十餘。長齋奉佛。嘗誦三千佛名。日

【現代漢語翻譯】現代漢語譯本：

經過無數劫的時間，證得了無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟），成就了無上菩提（Anuttara-samyak-sambodhi，最高的覺悟），救濟了無邊的眾生，這真是快樂的事情啊。客人以客人的禪樂為滿足於污濁的世間，而我以我的禪樂為滿足於清凈的佛土。禪沒有客人也沒有我，快樂沒有污濁也沒有清凈。客人不必責備我了。隆慶初年，嚴澄重新擔任吏科的官職，萬曆年間，多次陞官至刑部侍郎。萬曆十六年七月，臥病在床，誦唸佛號更加虔誠。按照慣例，京城大臣三品以上，在暑熱的月份會賜予冰塊。當冰塊放置在床前時，眾人看見冰中涌現出七級浮屠（Stupa，佛塔），欄桿和鉤子相互連線，窗戶和格子精巧別緻。過了一會兒，冰漸漸融化，塔的影子也漸漸變淡。不久之後，嚴澄去世，塔影也消失了。當時京城的人都傳揚這件事的奇異（《明史·樂邦文類序談薈》）。

嚴澄

嚴澄，字道徹，是常熟人，文靖公訥的兒子。年輕時就有清高的節操，因為父親的庇廕擔任中書舍人。官做到邵武知府。晚年居家，奉行雲棲（Yunqi，寺廟名）的教義。他的兒子嚴樸，淳樸謹慎，樂於行善。二十五歲時，得了疾病，將要去世。嚴澄對他說：『不要胡思亂想，只要一心念佛。』嚴樸回答說：『好的。』嚴澄又說：『從今以後，我也一心念佛。』嚴樸高興地說：『如果真是這樣，我就沒有什麼可擔心的了。』然後端正儀容，合掌而逝。嚴澄於是取出嚴樸所刻的《龍舒凈土文》印製，廣泛地贈送給親戚朋友，並附上一封信說：『我得了一場大病，幾乎要死了，沒想到又活了過來。雖然茍延殘喘，但又怎知還有多少來日呢？回頭看看以前經營生計的計劃，就像嚼蠟一樣沒有味道。這一具皮囊，終究會敗壞。六塵（色、聲、香、味、觸、法）緣影，哪裡有堅固可靠的呢？不如換掉凡夫俗子的心，求生凈土。誦唸一句彌陀（Amitabha，阿彌陀佛）聖號，可以消除無邊的罪業。姑且奉上勸文，用以表達我的誠意。』嚴澄去世時七十八歲（《常熟志·云棲法匯·凈土文跋》）。

蔡承植

蔡承植，字槐庭，是湖廣攸縣人。性格孤僻，對名利看得很淡。二十多歲時，開始吃長齋，信奉佛教。曾經誦唸三千佛名，每天... English version:

After countless kalpas (aeons), he attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), achieved Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and delivered boundless beings. Truly joyful! The guest is content with the joy of Chan (Zen) in the defiled land, while I am content with the joy of Chan in the pure land. In Chan, there is neither guest nor self; in joy, there is neither defilement nor purity. The guest need not criticize me. In the early years of the Longqing reign, Yan Cheng resumed his position in the Ministry of Personnel. During the Wanli reign, he was promoted to Vice Minister of the Ministry of Justice. In July of the sixteenth year of Wanli, he fell ill. He recited the Buddha's name with increasing devotion. According to custom, high-ranking officials in the capital above the third rank were given ice during the hot months. When the ice was placed before his bed, people saw a seven-tiered stupa (Buddhist shrine) emerge from the ice, with railings and hooks interlocked, and windows and lattices exquisitely crafted. After a while, the ice gradually melted, and the shadow of the tower gradually faded. Soon after, Yan Cheng passed away, and the shadow disappeared. At that time, everyone in the capital spread the word about this extraordinary event (from 'Ming History, Preface to the Collection of Pure Land Writings').

Yan Cheng

Yan Cheng, styled Dao Che, was a native of Changshu and the son of Duke Wenjing Ne. He had a reputation for integrity from a young age and served as a secretary in the Imperial Secretariat due to his father's influence. He rose to the position of Prefect of Shaowu. In his later years, he lived at home and followed the teachings of Yunqi (a temple). His son, Yan Pu, was simple, cautious, and fond of doing good. At the age of twenty-five, he fell ill and was about to die. Yan Cheng said to him, 'Do not have distracting thoughts, just focus on reciting the Buddha's name.' Yan Pu replied, 'Yes.' Yan Cheng then said, 'From now on, I will also single-mindedly recite the Buddha's name.' Yan Pu rejoiced and said, 'If that is truly the case, then I have no worries.' He then composed himself, joined his palms, and passed away. Yan Cheng then took the Longshu Pure Land Text that Yan Pu had engraved and printed it, distributing it widely to relatives and friends, attaching a letter saying, 'I had a severe illness and almost died, but unexpectedly I recovered. Although I am prolonging my life, who knows how many days I have left? Looking back at my past plans for making a living, they are as tasteless as chewing wax. This bag of skin will eventually decay. Where is the firmness and reliability in the shadows of the six sense objects (sight, sound, smell, taste, touch, and mental objects)? It is better to change one's ordinary mind and seek rebirth in the Pure Land. Reciting one phrase of Amitabha (the Buddha of Infinite Light) can eliminate boundless karmic debts. I humbly offer this exhortation to express my sincerity.' Yan Cheng died at the age of seventy-eight (from 'Changshu Records, Yunqi Dharma Collection, Postscript to the Pure Land Text').

Cai Chengzhi

Cai Chengzhi, styled Huai Ting, was a native of You County in Huguang. He was solitary and indifferent to fame and fortune. In his twenties, he began observing a vegetarian diet and devoted himself to Buddhism. He once recited the names of three thousand Buddhas, daily...

【English Translation】 English version:

After countless kalpas (aeons), he attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), achieved Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and delivered boundless beings. Truly joyful! The guest is content with the joy of Chan (Zen) in the defiled land, while I am content with the joy of Chan in the pure land. In Chan, there is neither guest nor self; in joy, there is neither defilement nor purity. The guest need not criticize me. In the early years of the Longqing reign, Yan Cheng resumed his position in the Ministry of Personnel. During the Wanli reign, he was promoted to Vice Minister of the Ministry of Justice. In July of the sixteenth year of Wanli, he fell ill. He recited the Buddha's name with increasing devotion. According to custom, high-ranking officials in the capital above the third rank were given ice during the hot months. When the ice was placed before his bed, people saw a seven-tiered stupa (Buddhist shrine) emerge from the ice, with railings and hooks interlocked, and windows and lattices exquisitely crafted. After a while, the ice gradually melted, and the shadow of the tower gradually faded. Soon after, Yan Cheng passed away, and the shadow disappeared. At that time, everyone in the capital spread the word about this extraordinary event (from 'Ming History, Preface to the Collection of Pure Land Writings').

Yan Cheng

Yan Cheng, styled Dao Che, was a native of Changshu and the son of Duke Wenjing Ne. He had a reputation for integrity from a young age and served as a secretary in the Imperial Secretariat due to his father's influence. He rose to the position of Prefect of Shaowu. In his later years, he lived at home and followed the teachings of Yunqi (a temple). His son, Yan Pu, was simple, cautious, and fond of doing good. At the age of twenty-five, he fell ill and was about to die. Yan Cheng said to him, 'Do not have distracting thoughts, just focus on reciting the Buddha's name.' Yan Pu replied, 'Yes.' Yan Cheng then said, 'From now on, I will also single-mindedly recite the Buddha's name.' Yan Pu rejoiced and said, 'If that is truly the case, then I have no worries.' He then composed himself, joined his palms, and passed away. Yan Cheng then took the Longshu Pure Land Text that Yan Pu had engraved and printed it, distributing it widely to relatives and friends, attaching a letter saying, 'I had a severe illness and almost died, but unexpectedly I recovered. Although I am prolonging my life, who knows how many days I have left? Looking back at my past plans for making a living, they are as tasteless as chewing wax. This bag of skin will eventually decay. Where is the firmness and reliability in the shadows of the six sense objects (sight, sound, smell, taste, touch, and mental objects)? It is better to change one's ordinary mind and seek rebirth in the Pure Land. Reciting one phrase of Amitabha (the Buddha of Infinite Light) can eliminate boundless karmic debts. I humbly offer this exhortation to express my sincerity.' Yan Cheng died at the age of seventy-eight (from 'Changshu Records, Yunqi Dharma Collection, Postscript to the Pure Land Text').

Cai Chengzhi

Cai Chengzhi, styled Huai Ting, was a native of You County in Huguang. He was solitary and indifferent to fame and fortune. In his twenties, he began observing a vegetarian diet and devoted himself to Buddhism. He once recited the names of three thousand Buddhas, daily...

記一名。至三年乃卒業。遂終身不忘。登萬曆十一年進士第。官嘉興太守。在官日誦金剛經。室無長物。爐香經案而已。重興古楞嚴寺。禁民間殺牲祀神。嘗問法于云棲宏公。遂專修唸佛三昧。已而官太常寺卿。乞休歸。晚歲結草菴爲念佛會。導諸賣菜傭。同迴向凈土。作偈謝客曰。安養思歸客。湘江一腐儒。不愁明日事。但覓往生符。斗室隨緣住。稀羹信口糊。胸中絕憎愛。一任馬牛呼。將逝之歲。自號為不久道人。及疾。舁詣佛寺。請僧祝髮。歸至臥室。見銀臺接引。連稱觀世音菩薩。遂逝。有凈土詩及因果書行世(金剛新異錄)。

虞淳熙

虞淳熙。字長孺。錢塘人。生而長臥不瞑。三歲。唱佛號不絕口。蓮華寶樹。現於室中。以告祖母。祖母曰。此西方瑞相也。因教之習定。遂時時垂目端坐。弟淳貞。字僧孺。少而相得。居母喪。共習天臺止觀。長而為里中師。教群兒習鼻觀。以是忤主人。弗恤也。已中鄉舉。尋授徒毗山。與同社友誦梁皇懺。至次日。云光入楹。甘露沾壁。天雨金粟元黍沉水香。方冬。萬華盡吐。淳熙感其靈異。習定益堅。遂能前知。云棲宏公聞而呵之曰。虞生墮魔網矣。萬曆十一年成進士。以父喪歸。廬墓三年。受戒于宏公。居山日以羹飯施諸獐兔。虎來輒叱去。服除。起職

方司主事。頃之復告歸。上天目。坐高峰死關前。晝夜䇿厲。至三七日。倦甚。欲就枕。忽見高峰禪師。斬其左臂。豁然有省。馳證云棲。宏公曰。凡寐而覺者。不巾櫛而復依衾枕。必復寐矣。迷而悟者。不莊嚴而復親穢濁。必復迷矣。火蓮易萎。新篁易折。子自為計。毋以一隙之光。自阻進修之路。因勸令迴向凈土以續前因。淳熙遂終身行之。或有不信念佛者。告之曰。自覺覺他。覺滿曰佛。唸佛者。念覺也。唸唸不常覺。而唸唸常迷。可乎。民止邦畿。鳥止邱隅。不止至善之地。而止不善之地。可乎。或問如何唸佛。曰。提醒正念。相續不斷而已。百千方便。只一知字。唸唸無量光。何不可入佛知見。學人修道。專求出離生死。唸唸無量壽。有何生死可出離。已而還官。遷主客司員外郎。改司勛。復乞歸。與淳貞日遊湖上。時宏公方坐南屏。演圓覺經。募錢贖萬工池。立放生社。緇白數萬伽陀之音。震動川穀。一時清節之士。多與其會。寔淳熙倡率之。遂復三潭放生池。築堤架閣。縱諸魚鳥。頃之。入南屏山不出。淳貞亦隱靈鷲老焉(德園集附錄)。

唐時

唐時。字宜之。湖州人也。以諸生貢太學。出判壽陽。繼傅襄國。流賊破襄陽。時投端禮門左井中。家人掖之出。絕而復甦。上書自訟。詔付三

【現代漢語翻譯】現代漢語譯本：方司主事（官職名）。不久之後，他告假回家。前往上天目山，坐在高峰死關前，日夜鞭策自己。到了第三個七天，疲倦至極，想要睡覺。忽然看見高峰禪師，斬斷了他的左臂，頓時醒悟。他趕忙去云棲寺拜見云棲大師。云棲大師說：『凡是睡醒的人，不梳洗就又回到被窩裡，必定會再次睡著。迷惑而醒悟的人，不莊重自持就又親近污穢，必定會再次迷惑。火蓮容易枯萎，新竹容易折斷。你自己好好打算，不要因為一絲的光明，就阻礙了進修的道路。』於是勸他迴向凈土，以延續前世的因緣。淳熙於是終身奉行。有人不相信念佛，他就告訴他們說：『自覺、覺他，覺悟圓滿就叫做佛。唸佛的人，唸的就是覺悟。唸唸不常覺悟，而唸唸常常迷惑，可以嗎？百姓止於邦畿，鳥兒止於山丘，不止於至善之地，而止於不善之地，可以嗎？』有人問如何唸佛，他說：『提醒正念，相續不斷而已。百千方便，只在一個「知」字。唸唸無量光，為何不能進入佛的知見？學人修道，專門求出離生死，唸唸無量壽，有什麼生死可以出離？』不久之後，他回到官府，升任主客司員外郎，改任司勛。再次請求回家。與淳貞每天在湖上游玩。當時云棲大師正在南屏山，宣講圓覺經，募捐錢財贖買萬工池，設立放生社。僧俗數萬人的伽陀之音，震動山谷。一時清廉正直之士，大多參與其中。實際上是淳熙倡導發起的。於是恢復了三潭的放生池，修築堤壩，架設樓閣，放縱各種魚鳥。不久之後，進入南屏山不再出來。淳貞也隱居在靈鷲山終老。（德園集附錄）唐時唐時，字宜之，湖州人。以諸生身份進貢太學。出任壽陽縣判，後任襄國縣傅。流寇攻破襄陽時，唐時跳入端禮門左邊的井中。家人把他救出來，昏死過去後又甦醒。他上書為自己辯解，皇帝下詔將他交給三

【English Translation】 English version: Fang, serving as a director. Shortly after, he requested leave to return home. He went to Upper Tianmu Mountain and sat before the 'Death Barrier' of Zen Master Gaofeng, urging himself on day and night. By the third week, he was extremely weary and wanted to sleep. Suddenly, he saw Zen Master Gaofeng sever his left arm, and he experienced a sudden awakening. He rushed to Yunqi Temple to seek confirmation from Master Yunqi. Master Yunqi said, 'Those who wake from sleep, if they do not wash and dress but return to their blankets, will surely fall asleep again. Those who awaken from delusion, if they do not conduct themselves with dignity but return to defilement, will surely become deluded again. Fire lotuses wither easily, and new bamboo shoots break easily. Plan well for yourself, and do not let a single ray of light obstruct your path of progress.' He then advised him to dedicate his merits to the Pure Land to continue his past causes. Chunxi then practiced this for the rest of his life. If there were those who did not believe in reciting the Buddha's name, he would tell them, 'Self-awareness, awareness of others, complete awareness is called Buddha. Reciting the Buddha's name is reciting awareness. Is it acceptable to not be constantly aware in every thought, but to be constantly deluded in every thought? The people stop at the borders, the birds stop at the hills, is it acceptable to not stop at the place of ultimate good, but to stop at the place of non-good?' Someone asked how to recite the Buddha's name. He said, 'Reminding oneself of right mindfulness, continuing without interruption, that is all. Of the hundreds and thousands of expedient means, only one word 'knowing' is needed. With every thought of immeasurable light, why can't one enter the Buddha's knowledge and vision? Students of the Way cultivate to specifically seek liberation from birth and death, with every thought of immeasurable life, what birth and death is there to be liberated from?' Soon after, he returned to officialdom, promoted to Vice Director of the Ministry of Guests, and then transferred to the Ministry of Merit. He again requested to return home. He and Chunzhen spent their days traveling on the lake. At that time, Master Yunqi was at South Screen Mountain, expounding the Sutra of Perfect Enlightenment, raising money to redeem the Ten Thousand Labor Pond, and establishing a Life Release Society. The sound of tens of thousands of monastics and laypeople chanting Gathas shook the valleys. At that time, many men of integrity participated in it. It was actually Chunxi who initiated and led it. He then restored the Life Release Pond of Three Pools, built dikes and pavilions, and released various fish and birds. Soon after, he entered South Screen Mountain and did not come out again. Chunzhen also retired to Lingjiu Mountain to live out his days. (Appendix to the Collected Works of Deyuan) Tang Shi Tang Shi, styled Yi Zhi, was a native of Huzhou. He was recommended to the Imperial Academy as a student. He served as the magistrate of Shouyang, and later as the assistant magistrate of Xiangguo. When the rebel bandits broke through Xiangyang, Tang Shi jumped into a well to the left of Duanli Gate. His family rescued him, and he revived after being unconscious. He submitted a memorial to defend himself, and the emperor ordered him to be handed over to the Three

司究問。得白。放還家。時初參蓮池。授以唸佛法門。遂勤修凈業。諸眷屬皆能覆誦金剛經。及普門品。晝則各習所業。夜則共集佛前回向以為常。嘗言修凈土者。以觀門為要。須穿衣吃飯。常在觀中。或神遊蓮海。華中禮佛。或坐瞻寶剎。佛光照身。凈想既成。往生何待。遂專修佛觀。過南京長干寺。禮塔唸佛次。見塔頂放白光。佛為現相。如黃金色。一日坐禪堂。推窗忽見大海中涌一山。佛坐其上。光明四徹。墻壁林木盡空不見。其精誠所感如此。時工文章。既皈心佛乘。每順世語言。說諸法要。著有蓮華世界書。如來香。頻迦音等書。刻行於世。嘗自營生壙。旋舍之棲霞寺中。遺言死後必用茶毗法。臨終。現諸瑞相。正念而逝(金剛持驗記凈土晨鐘)。

袁宏道

袁宏道。字中郎。號石頭居士。湖北公安人也。兄宗道。字伯修。弟中道。字小修。三人先後舉進士。皆好禪宗。萬曆中。宏道為吳江知縣。后為禮部主事。謝病歸。初學禪于李卓吾。信解通利。喜辯論。已而自驗曰。此空談非實際也。遂迴向凈土。晨夕禮誦。兼持禁戒。因博辨經教。作西方合論。圓融性相。入不二門。其論五種行門。尤為切要。略云。一信心行者。經云。信為道元功德母。一切諸行。信為正因。乃至菩提果滿。亦只完此

【現代漢語翻譯】司究問。他得到了答覆，被釋放回家。當時他剛開始參拜蓮池大師（Lianchi，明末四大高僧之一），蓮池大師傳授他念佛法門。於是他勤奮地修習凈土法門。他的所有家眷都能背誦《金剛經》（Diamond Sutra）和《普門品》（Universal Gate Chapter）。白天，他們各自從事自己的職業，晚上，他們一起聚集在佛前，迴向功德，作為日常的功課。他曾經說過，修習凈土法門的人，以觀想為關鍵。必須在穿衣吃飯時，常在觀想之中。或者神遊蓮花海，在蓮花中禮拜佛陀。或者坐著瞻仰寶剎，佛光照耀全身。凈想一旦成就，往生極樂世界又有什麼可等待的呢？於是他專心修習佛觀。經過南京長干寺（Nanjing Changgan Temple）時，禮拜佛塔並唸佛，看到塔頂放出白光，佛陀顯現法相，如同黃金的顏色。有一天，他在禪堂打坐，推開窗戶，忽然看見大海中涌出一座山，佛陀坐在山頂上，光明四射，墻壁和樹林都消失不見。他的精誠所感應的就是這樣。當時他擅長寫作文章，自從皈依佛法后，常常用世俗的語言，宣說諸法的要義。著有《蓮華世界書》（Lotus World Book）、《如來香》（Tathagata Incense）、《頻迦音》（Kalavinka Sound）等書，刻印發行於世。他曾經自己準備生壙（墓穴），後來又把它捐獻給棲霞寺（Qixia Temple）。遺言死後一定要用茶毗（火葬）法。臨終時，顯現各種瑞相，在正念中去世（出自《金剛持驗記凈土晨鐘》）。

袁宏道

袁宏道（Yuan Hongdao），字中郎，號石頭居士，湖北公安人。他的哥哥袁宗道（Yuan Zongdao），字伯修，弟弟袁中道（Yuan Zhongdao），字小修。三兄弟先後考中進士，都喜歡禪宗。萬曆年間，袁宏道擔任吳江知縣，後來擔任禮部主事。因病辭官回家。最初向李卓吾（Li Zhuowu）學習禪宗，理解通透，善於辯論。後來自己驗證說，這只是空談，不是實際的修行。於是迴向凈土法門，早晚禮誦，兼持戒律。因為廣泛地學習經教，撰寫了《西方合論》（Treatise on the Harmony of the Western Paradise），圓融地闡述了性相，進入不二法門。他的論述中，五種行門尤其重要，簡略地說：第一是信心行，經中說：『信為道元功德母，一切諸行，信為正因。』乃至菩提果滿，也只是圓滿了這個信心。

【English Translation】 Si Jiu asked him. He received a reply and was released home. At that time, he had just begun to visit Master Lianchi (Lianchi, one of the Four Great Monks of the late Ming Dynasty), who taught him the Pure Land Dharma gate of reciting the Buddha's name. Therefore, he diligently practiced the Pure Land Dharma. All his family members were able to recite the Diamond Sutra and the Universal Gate Chapter. During the day, they each engaged in their own occupations, and at night, they gathered together before the Buddha to dedicate their merits as a daily practice. He once said that those who practice the Pure Land Dharma should regard contemplation as the key. One must always be in contemplation while dressing and eating. Either one's spirit travels to the lotus sea, worshiping the Buddha in the lotus flowers, or one sits and gazes at the precious temple, with the Buddha's light shining on the body. Once pure thought is accomplished, what is there to wait for to be reborn in the Pure Land? Therefore, he focused on practicing Buddha contemplation. When passing by Changgan Temple (Nanjing Changgan Temple) in Nanjing, he paid homage to the pagoda and recited the Buddha's name, seeing white light emitted from the top of the pagoda, and the Buddha manifested his form, like the color of gold. One day, while meditating in the meditation hall, he suddenly saw a mountain emerging from the sea when he opened the window, with the Buddha sitting on top of the mountain, radiating light in all directions, and the walls and trees disappeared. This is how his sincerity was felt. At that time, he was skilled in writing articles, and since taking refuge in the Buddha Dharma, he often used secular language to explain the essentials of all dharmas. He wrote books such as Lotus World Book, Tathagata Incense, and Kalavinka Sound, which were printed and distributed to the world. He once prepared his own burial plot, but later donated it to Qixia Temple (Qixia Temple). He left a will that the cremation method must be used after his death. At the time of his death, various auspicious signs appeared, and he passed away in mindfulness (from Vajradhara's Veritable Records of Pure Land Morning Bell).

Yuan Hongdao

Yuan Hongdao, courtesy name Zhonglang, also known as Stone Hermit, was a native of Gong'an, Hubei. His elder brother Yuan Zongdao, courtesy name Boxiu, and younger brother Yuan Zhongdao, courtesy name Xiaoxiu. The three brothers passed the imperial examination one after another and all liked Zen Buddhism. During the Wanli period, Yuan Hongdao served as the magistrate of Wujiang County, and later as a principal of the Ministry of Rites. He resigned due to illness and returned home. He initially studied Zen Buddhism with Li Zhuowu (Li Zhuowu), understanding it thoroughly and being good at debate. Later, he verified himself and said that this was just empty talk and not actual practice. Therefore, he turned to the Pure Land Dharma, reciting scriptures morning and evening, and also upholding precepts. Because he extensively studied the scriptures, he wrote Treatise on the Harmony of the Western Paradise, which harmoniously explained the nature and characteristics, and entered the non-dual Dharma gate. In his treatise, the five kinds of practices are particularly important, briefly saying: The first is the practice of faith. The sutra says: 'Faith is the source of the Way and the mother of merit. In all practices, faith is the right cause.' Even when the fruit of Bodhi is fulfilled, it is only the completion of this faith.

信根。如穀子墮地。迨于成實。不異初種。如稚筍參天。本是原竿。初心菩薩。無不依信力成就者。蓮宗尤仗信為根本。一者信阿彌陀佛。不動智。根本智。與己無異。如太虛空。日映則明。云來則翳。虛空本無是故。又云日即虛空故。二者信阿彌陀佛那由他劫難行難忍種種修習之事。我亦能行。何以故。無始漂溺三塗生苦死苦。披毛戴角。鐵床銅柱。一切無益之苦。皆能受之。況今菩薩萬行濟眾生事。豈不能為。三者信阿彌陀佛無量智慧。無量神通。及成就無量願力等事。我亦當得。如來自性方便具有如是不思議事。我與如來。同一自體清凈性故。四者信阿彌陀佛不去不來。我亦不去不來。西方此土。不隔毫端。欲見即見。何以故。一切諸佛。皆以法性為身土故。五者信阿彌陀佛修行歷劫。直至證果。不移剎那。我亦不移剎那。位齊諸佛。何以故。時分者是業收。法界海中。業不可得故。如是信解。是入道初心。信一切諸佛凈土之行。二止觀行者。臺宗三觀。示一心之筌蹄。攝諸法之要領。西方十六觀。一一具此三義。妙宗鈔云。性中三德體是諸佛三身。即此三德三身。是我一心三觀。若不然者。則觀外有佛。境不即心。何名圓宗絕待之觀。亦可彌陀三身以為法身。我之三觀以為般若。觀成見佛即是解脫。舉一具三

【現代漢語翻譯】現代漢語譯本：信根。如同穀子掉落在地上，直到長成谷實，本質上與最初的種子沒有不同。又如幼小的竹筍長到參天的高度，根本上還是原來的竹竿。最初發心的菩薩，沒有不是依靠信的力量而成就的。蓮宗尤其依賴信作為根本。第一，相信阿彌陀佛（Amitabha Buddha）的不動智、根本智與自己沒有差別，就像太虛空一樣，太陽照耀就明亮，雲彩遮蔽就昏暗，虛空本身並沒有這些變化。又說太陽就是虛空。第二，相信阿彌陀佛在無數劫中難行能忍的種種修行之事，我也能做到。為什麼呢？因為我從無始以來漂流沉溺於地獄、餓鬼、畜生三惡道，遭受種種生苦死苦，披著獸皮，頭頂獸角，經歷鐵床銅柱等地獄酷刑，一切無益的痛苦，都能承受。何況現在菩薩所行的萬行，救濟眾生的事業，難道不能做到嗎？第三，相信阿彌陀佛無量的智慧、無量的神通，以及成就無量願力等等事情，我也應當能夠得到。如來的自性方便具足如此不可思議的事情，我與如來，同一自體清凈的本性。第四，相信阿彌陀佛不去不來，我也同樣不去不來。西方極樂世界與此土娑婆世界，不隔一絲一毫，想要見到就能見到。為什麼呢？因為一切諸佛，都以法性作為身土。第五，相信阿彌陀佛修行經歷無數劫，直到證得佛果，沒有一剎那的移動，我也同樣沒有一剎那的移動，地位與諸佛平等。為什麼呢？因為時間的分隔是業力所造成的，在法界海中，業力是不可得的。像這樣的信解，是進入佛道的最初發心。相信一切諸佛凈土的修行。二、止觀行者。天臺宗的三觀，指示一心三觀的門徑，概括一切佛法的要領。西方十六觀，每一個觀都具備這三種意義。《妙宗鈔》說：『自性中的三德體現了諸佛的三身，這三德三身，就是我一心三觀。』如果不是這樣，那麼就是觀想之外有佛，境界不與心相應，那還叫什麼圓宗絕待之觀呢？也可以將阿彌陀佛的三身作為法身，我的三觀作為般若。觀想成就見到佛，就是解脫。舉一即具足三者。

【English Translation】 English version: 'Root of Faith'. Like a grain of millet falling to the ground, until it becomes a fruit, it is no different from the initial seed. Like a young bamboo shoot reaching the sky, it is originally the same stalk. Initial Bodhisattvas, none are not accomplished by the power of faith. The Lotus School especially relies on faith as its foundation. First, believe that Amitabha Buddha's (Amitabha Buddha) immovable wisdom, fundamental wisdom, is no different from oneself, like the great void, bright when the sun shines, and dim when clouds come. The void itself has none of these. It is also said that the sun is the void. Second, believe that Amitabha Buddha's countless kalpas of difficult and enduring practices, I can also do. Why? Because from beginningless time, I have drifted and drowned in the three evil paths of hell, hungry ghosts, and animals, enduring all kinds of suffering of birth and death, wearing fur and horns, experiencing the iron bed and copper pillars of hell, all useless suffering, I can endure. How much more so now, the myriad practices of a Bodhisattva, the work of saving sentient beings, can I not do? Third, believe that Amitabha Buddha's immeasurable wisdom, immeasurable supernatural powers, and the accomplishment of immeasurable vows, etc., I should also attain. The Tathagata's self-nature expediently possesses such inconceivable things, I and the Tathagata, the same self-nature of purity. Fourth, believe that Amitabha Buddha neither goes nor comes, I also neither go nor come. The Western Pure Land and this Saha world are not separated by a hair's breadth, and one can see it whenever one wants. Why? Because all Buddhas take Dharma-nature as their body and land. Fifth, believe that Amitabha Buddha's practice has gone through countless kalpas, until he attains Buddhahood, without moving for a moment, I also do not move for a moment, my position is equal to all Buddhas. Why? Because the division of time is caused by karma, and in the sea of the Dharma realm, karma cannot be obtained. Such faith and understanding is the initial aspiration to enter the path. Believe in the practice of all Buddhas' Pure Lands. Second, practitioners of cessation and contemplation. The Tiantai School's three contemplations point out the path of the one mind's three contemplations, summarizing the essentials of all Buddhist teachings. The Sixteen Contemplations of the West, each contemplation possesses these three meanings. The 'Miaozong Chao' says: 'The three virtues in self-nature embody the three bodies of the Buddhas, and these three virtues and three bodies are my one mind's three contemplations.' If it is not so, then there is a Buddha outside of contemplation, and the realm does not correspond to the mind, then what is called the perfect and absolute contemplation of the Yuan School? It can also be that Amitabha Buddha's three bodies are taken as the Dharma body, and my three contemplations are taken as Prajna. Accomplishing contemplation and seeing the Buddha is liberation. To cite one is to possess all three.

。如新𠁼字。觀佛既爾。觀諸依正。理非異涂。廣如疏鈔。不能具述。知此則知唸佛。一聲具足三觀。了能念之心非肉團。非緣影。是空觀。了所念之佛。若依若正。各各主伴圓融。豎窮橫遍。是假觀。了能所絕待。雙亡雙照。是中觀。又能念即一心三觀。所念即一心三諦。能所不二。即諦觀不二。三諦即法身。三觀即般若。諦觀不二。唸佛相應。即解脫。舉一即三。如新𠁼字。是則唸佛一聲。能凈四土。如拈一微塵。變大地作黃金。是謂法界圓融不可思議觀門。三六度行者。起信論菩薩深解現前。所修離相。知法性體離慳貪故。隨順修行檀波羅蜜。法性無染。離五欲過故。隨順修行戒波羅蜜。法性無苦。離瞋惱故。隨順修行忍波羅蜜。法性無身心相。離懈怠故。隨順修行精進波羅蜜。法性常定。體無亂故。隨順修行禪波羅蜜。法性體明。離無明故。隨順修行般若波羅蜜。故修凈土者。不越一行。具此六義。唸唸離行於施。唸唸凈行於戒。唸唸寂行於忍。唸唸續行於進。唸唸一行於定。唸唸佛行於智。當知離凈寂續一。必有事相隨緣而起。而皆從唸佛流出。正助不二。事理不二。是故。唸佛一行。能該諸行。以唸佛是一心法門。心外無諸行故。若廢諸行。即是廢心。四悲願行者。諸佛菩薩性海無盡。供養無盡。戒施無

【現代漢語翻譯】現代漢語譯本：如果像新𠁼字一樣理解，那麼觀佛也是如此。觀察諸依報和正報，道理沒有不同之處。詳細內容如疏鈔所說，不能全部敘述。明白了這個道理，就明白了唸佛。唸佛一聲就具足了空觀、假觀、中觀這三種觀。了知能唸的心不是肉團，也不是緣影，這是空觀。了知所念的佛，無論是依報還是正報，各自作為主伴圓融無礙，豎窮三際，橫遍十方，這是假觀。了知能念和所念都是絕待的，雙亡雙照，這是中觀。而且，能念就是一心三觀，所念就是一心三諦。能所不二，就是諦觀不二。三諦就是法身，三觀就是般若（prajna，智慧）。諦觀不二，唸佛相應，就是解脫。舉一即三，就像新𠁼字一樣。這樣，唸佛一聲，就能清凈四土（佛所居住的清凈世界），就像拈起一粒微塵，能將大地變成黃金一樣。這就是所謂的法界圓融不可思議觀門。修習三六度（paramita，到彼岸）的修行者，如《起信論》所說，菩薩深刻理解現前所修的離相，知道法性本體遠離慳貪，所以隨順修行檀波羅蜜（dana-paramita，佈施到彼岸）。法性沒有污染，遠離五欲的過患，所以隨順修行戒波羅蜜（sila-paramita，持戒到彼岸）。法性沒有痛苦，遠離瞋惱，所以隨順修行忍波羅蜜（ksanti-paramita，忍辱到彼岸）。法性沒有身心之相，遠離懈怠，所以隨順修行精進波羅蜜（virya-paramita，精進到彼岸）。法性常定，本體沒有散亂，所以隨順修行禪波羅蜜（dhyana-paramita，禪定到彼岸）。法性本體光明，遠離無明，所以隨順修行般若波羅蜜（prajna-paramita，智慧到彼岸）。所以修凈土的人，不超越一行，就具足這六種意義。唸唸離行於施，唸唸凈行於戒，唸唸寂行於忍，唸唸續行於進，唸唸一行於定，唸唸佛行於智。應當知道，離開離、凈、寂、續、一，必定有事相隨緣而起，而這些都從唸佛流出，正行和助行不二，事和理不二。因此，唸佛一行，能包含諸行，因爲念佛是一心法門，心外沒有諸行。如果廢棄諸行，就是廢棄心。修習四悲願行的修行者，諸佛菩薩的性海無盡，供養無盡，戒施無盡。

【English Translation】 English version: If understood like the new 𠁼 character, then contemplating the Buddha is also like that. Observing the various dependent rewards (依報, yībào) and principal rewards (正報, zhèngbào), the principle is no different. The details are as described in the commentaries, and cannot all be narrated. Understanding this principle, one understands mindfulness of the Buddha (唸佛, niànfó). One utterance of mindfulness of the Buddha fully embodies the three contemplations: emptiness (空觀, kōngguān), provisional existence (假觀, jiǎguān), and the middle way (中觀, zhōngguān). Knowing that the mind capable of mindfulness is neither a mass of flesh nor a reflection of conditions, this is the contemplation of emptiness. Knowing that the Buddha being contemplated, whether dependent or principal rewards, each as host and guest are perfectly harmonized, vertically exhausting the three periods of time, horizontally pervading the ten directions, this is the contemplation of provisional existence. Knowing that the capable and the contemplated are both absolutely transcended, both extinguished and both illuminated, this is the contemplation of the middle way. Moreover, the capable of mindfulness is the one mind with three contemplations, and the contemplated is the one mind with three truths. The capable and the contemplated are not two, which is the non-duality of truth and contemplation. The three truths are the Dharmakaya (法身, fǎshēn), and the three contemplations are prajna (般若, bōrě, wisdom). The non-duality of truth and contemplation, corresponding to mindfulness of the Buddha, is liberation. Taking one as an example, it encompasses the three, just like the new 𠁼 character. Thus, one utterance of mindfulness of the Buddha can purify the four lands (佛土, fó tǔ, pure lands where Buddhas reside), just like picking up a speck of dust can transform the earth into gold. This is what is called the inconceivable gate of perfect harmony of the Dharmadhatu (法界, fǎjiè). Practitioners cultivating the three six perfections (paramita, 波羅蜜, bōluómì, to the other shore), as stated in the Awakening of Faith in the Mahayana (起信論, qǐxìnlùn), Bodhisattvas deeply understand the non-attachment they are currently cultivating, knowing that the essence of Dharma-nature is free from stinginess, therefore they accordingly cultivate dana-paramita (檀波羅蜜, tánbōluómì, giving to the other shore). Dharma-nature is without defilement, free from the faults of the five desires, therefore they accordingly cultivate sila-paramita (戒波羅蜜, jièbōluómì, morality to the other shore). Dharma-nature is without suffering, free from anger and annoyance, therefore they accordingly cultivate ksanti-paramita (忍波羅蜜, rěnbōluómì, patience to the other shore). Dharma-nature is without the appearance of body and mind, free from laziness, therefore they accordingly cultivate virya-paramita (精進波羅蜜, jīngjìnbōluómì, diligence to the other shore). Dharma-nature is constantly stable, its essence without disturbance, therefore they accordingly cultivate dhyana-paramita (禪波羅蜜, chánbōluómì, meditation to the other shore). Dharma-nature is inherently bright, free from ignorance, therefore they accordingly cultivate prajna-paramita (般若波羅蜜, bōrěbōluómì, wisdom to the other shore). Therefore, those who cultivate Pure Land (淨土, jìngtǔ) do not exceed one practice, and fully embody these six meanings. Moment by moment, they detach from practice in giving, moment by moment, they purify practice in morality, moment by moment, they quiet practice in patience, moment by moment, they continue practice in diligence, moment by moment, they unify practice in meditation, moment by moment, they practice Buddha-conduct in wisdom. It should be known that apart from detachment, purity, quietude, continuation, and unification, there must be phenomena arising according to conditions, and all of these flow from mindfulness of the Buddha, the primary and auxiliary practices are not two, phenomena and principle are not two. Therefore, the one practice of mindfulness of the Buddha can encompass all practices, because mindfulness of the Buddha is the one mind Dharma-gate, and there are no practices outside the mind. If one abandons all practices, it is abandoning the mind. Practitioners cultivating the four vows of compassion, the nature-sea of all Buddhas and Bodhisattvas is inexhaustible, offerings are inexhaustible, morality and giving are inexhaustible.

盡。乃至饒益無盡。故天親菩薩凈土五念門。以禮拜讚歎作愿觀察四種。為成就入功德門。迴向一切煩惱眾生。㧞世間苦。為成就出功德門。菩薩修五念門。速得阿耨菩提。難曰。凈名經言。菩薩觀于眾生。如呼聲響。如水聚沫等。是則眾生本空。發願利生。將無眼見空華邪。答曰。智度論引佛云無佛者。破著佛想。不言取無佛相。當知無眾生者。破眾生想。不言取無眾生相。故凈名謂菩薩作是觀已。自言我當爲眾生說無眾生法。是名真實慈也。故知菩薩種種度生。是深達無眾生義。若見有眾生。即有我。慈悲心劣。豈能行如是饒益之行。五稱法行者。法界海無量無邊。行海亦無量無邊。故菩薩一切行。皆稱自性非有非無。非行非不行。稱法自性。非初心得。非後心得。今當略出其相。一者菩薩度一切眾生究竟無餘涅槃。而生界不減。如登場傀儡悲笑宛然。唯一土泥。空無所有。二者菩薩行五無間而無惱恚。至於地獄。無諸罪垢。至於畜生。無無明憍慢等過。如女子離魂。乃至生子。而身常在母前。三者菩薩自身入定他身起。一身入定多身起。有情身入定無情身起。如猛虎起尸跪拜作舞。唯虎所欲而尸無知。四者菩薩于小眾生身中。轉大法輪。然大法炬。震大法雷。魔宮摧毀。大地震動。度無量無邊眾生。而此小眾生

【現代漢語翻譯】現代漢語譯本：乃至饒益無盡。所以天親菩薩的凈土五念門，以禮拜、讚歎、作愿、觀察四種，作為成就入功德之門的方法，迴向一切煩惱眾生，拔除世間痛苦，作為成就出功德之門的方法。菩薩修習五念門，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。有人問難說：《維摩詰經》（Vimalakirti Sutra）說，菩薩觀察眾生，如同呼喚的回聲，如同水面的泡沫等，這說明眾生本性是空的。那麼，發願利益眾生，難道不是像眼睛看到虛幻的空花一樣嗎？回答說：《大智度論》（Mahaprajnaparamita-sastra）引用佛的話說，說『無佛』，是爲了破除執著于佛的念頭，並不是要人們執取『無佛』的相。應當知道，說『無眾生』，是爲了破除執著于眾生的念頭，並不是要人們執取『無眾生』的相。所以《維摩詰經》說菩薩在這樣觀察之後，自己說『我應當為眾生說無眾生法』，這才是真正的慈悲。因此可知，菩薩種種度化眾生的行為，是深刻通達了無眾生之義。如果見到有眾生，就有了我執，慈悲心就弱了，怎麼能行如此饒益眾生的行為呢？五、稱法行：法界海無量無邊，行海也無量無邊。所以菩薩的一切行為，都符合自性，非有非無，非行非不行，符合法的自性。這不是初發心就能得到的，也不是後來才得到的。現在簡略地列出它的相狀：一、菩薩度一切眾生，使他們究竟達到沒有剩餘的涅槃（Nirvana，寂滅）境界，而眾生界並沒有減少。就像戲臺上演出的傀儡，悲傷歡笑栩栩如生，實際上只是一堆泥土，空無所有。二、菩薩行五無間罪（Panca-anantarya，五種極重的罪），卻沒有惱怒怨恨。到達地獄，沒有各種罪惡污垢；到達畜生道，沒有無明、驕慢等過失。就像女子離魂，甚至生了孩子，而身體卻始終在母親面前。三、菩薩自身入定，他身卻能起作用；一身入定，多身都能起作用；有情身入定，無情身也能起作用。就像猛虎驅使屍體跪拜、跳舞，只有老虎的意願，而屍體毫無知覺。四、菩薩在小眾生的身體中，轉大法輪（Dharma wheel，佛法），燃大法炬，震大法雷，摧毀魔宮，大地震動，度無量無邊的眾生，而這個小眾生...

【English Translation】 English version: Even to the extent of inexhaustible benefit. Therefore, the Pure Land Five Contemplation Gates of Bodhisattva Vasubandhu (Tianqin Pusa) use the four methods of prostration, praise, aspiration, and observation as a way to achieve entry into the gate of merit, dedicating it to all afflicted beings to eradicate the suffering of the world, as a way to achieve exit from the gate of merit. Bodhisattvas who cultivate the Five Contemplation Gates quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Someone questioned: The Vimalakirti Sutra (Vimalakirti Sutra) says that Bodhisattvas observe sentient beings as echoes, like foam on water, etc., which means that the nature of sentient beings is fundamentally empty. So, is making vows to benefit sentient beings not like seeing illusory flowers in the sky? The answer is: The Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) quotes the Buddha as saying that 'no Buddha' is to break the attachment to the thought of Buddha, not to take the form of 'no Buddha'. It should be known that 'no sentient beings' is to break the attachment to the thought of sentient beings, not to take the form of 'no sentient beings'. Therefore, the Vimalakirti Sutra says that after the Bodhisattva makes this observation, he says, 'I should speak the Dharma of no sentient beings for sentient beings,' which is true compassion. Therefore, it can be known that the Bodhisattva's various actions of liberating sentient beings are a deep understanding of the meaning of no sentient beings. If one sees sentient beings, then there is self-attachment, and the heart of compassion is weak. How can one perform such beneficial actions? Fifth, Actions in Accordance with the Dharma: The Dharma Realm Sea is immeasurable and boundless, and the Sea of Actions is also immeasurable and boundless. Therefore, all actions of the Bodhisattva are in accordance with self-nature, neither existent nor non-existent, neither acting nor not acting, in accordance with the self-nature of the Dharma. This is not obtained by the initial aspiration, nor is it obtained later. Now, let's briefly list its characteristics: First, Bodhisattvas liberate all sentient beings, causing them to ultimately reach Nirvana (Nirvana, extinction) without remainder, yet the realm of sentient beings does not decrease. It is like puppets performing on a stage, with sorrow and joy vividly portrayed, but in reality, they are just a pile of clay, empty and without substance. Second, Bodhisattvas commit the Five Heinous Offenses (Panca-anantarya, five extremely grave sins) without anger or resentment. Reaching hell, there are no sins or defilements; reaching the animal realm, there are no faults such as ignorance or arrogance. It is like a woman whose soul has left her body, even giving birth to a child, yet her body remains in front of her mother. Third, the Bodhisattva's own body enters Samadhi (Samadhi, meditative absorption), while other bodies can function; one body enters Samadhi, and many bodies can function; a sentient body enters Samadhi, and an insentient body can function. It is like a fierce tiger controlling a corpse to kneel, bow, and dance, only according to the tiger's will, while the corpse is without awareness. Fourth, within the body of a small sentient being, the Bodhisattva turns the Great Dharma Wheel (Dharma wheel, the Buddha's teachings), ignites the Great Dharma Torch, thunders the Great Dharma Thunder, destroys the palaces of demons, and causes the earth to shake, liberating immeasurable and boundless sentient beings, while this small sentient being...

不覺不知。如天帝樂人。逃入小女子鼻孔而女不知覺。五者菩薩欲久住世。即以念頃衍無量無數百千億那由它劫。欲少住世。即以無量無數百千億那由它劫縮爲念頃。如小兒看燈中走馬。計其多寡首尾。了不可得。若證如是不思議行者。一念中三世諸佛凈土。攝入無餘。是謂菩薩莊嚴凈土之行。以無思智照之可見。非情量所能猜度。何以故。自性超一切量故。書成。宗道中道。同時發心迴向凈土。已而宏道起故官。再遷至稽勛司郎中。復移病歸。抵家不數日。入荊州城。宿于僧寺。無疾而卒。中道官南禮部郎中。乞休老於家。居常勤于禮誦。萬曆四十二年望夕。課畢趺坐。形神靜爽。忽入定。神出屋上飄然乘雲。有二童子導之西行。俄而下至地。童子曰。住。中道隨下。見地平如掌。光耀滑潤。旁為渠。廣十餘丈。中有五色蓮芳香異常。金橋界渠。欄楯交羅。樓閣極整麗。揖問童子。此何地。卿何人。曰。予靈和先生侍者也。問先生為誰。曰。君兄中郎也。今方佇君。有所語。可疾往。復取道至一處。樹十餘株。池水汩汩。池上有白玉扉。一童子先入。一童子導。過樓閣二十餘重。至一樓下。一人下迎。其顏如玉。衣如雲霞。長丈餘。見中道喜曰。弟至矣。諦視之。則宏道也。上樓交拜。有四五人來共坐。宏道曰。此

{ "translations": [ "不覺不知，就像天帝的樂人，逃入小女子的鼻孔而女子卻毫無察覺。第五，菩薩如果想長久住世，就能用一念的時間延伸為無量無數百千億那由它劫（nayuta kalpas，極大的時間單位）；如果想短暫住世，就能將無量無數百千億那由它劫縮短為一念的時間。就像小孩子看燈籠上的走馬燈，計算它的多少和首尾，最終也無法得知。如果證得了這種不可思議的修行，就能在一念之中將三世諸佛的凈土全部攝入，沒有剩餘。這就是菩薩莊嚴凈土的修行，可以用無思之智來照見，不是情感和思量所能猜測的。為什麼呢？因為自性超越了一切的度量。書寫完成。宗道（Zongdao）和中道（Zhongdao）同時發心迴向凈土，之後宏道（Hongdao）因為政績陞官，再次陞遷至稽勛司郎中。後來因病辭官回家，到家沒幾天，進入荊州城，住在僧寺里，無疾而終。中道官至南禮部郎中，請求退休在家養老。平時勤于禮佛誦經。萬曆四十二年十五的晚上，功課完畢后跏趺而坐，精神清爽。忽然入定，神識從屋頂飄然而起，乘雲西行，有兩個童子引導。一會兒降落到地上，童子說：『停。』中道跟隨落下，看見地面平坦如手掌，光亮潤滑。旁邊有一條渠，寬十餘丈，其中有五色蓮花，芳香異常。金橋橫跨水渠，欄桿交錯排列，樓閣非常整齊華麗。中道拱手問童子：『這是什麼地方？你們是什麼人？』童子說：『我是靈和先生的侍者。』問先生是誰，童子說：『是您的哥哥中郎（Zhonglang，宏道的字）。現在正在等您，有話要說，您可以快去。』又走過一段路，有十幾棵樹，池水汩汩流動。池塘上有一扇白玉門，一個童子先進去，一個童子引導。穿過二十多重樓閣，到達一座樓下，一個人下來迎接，他的容顏如玉，衣服如雲霞，身高一丈多。見到中道，高興地說：『弟弟來了。』仔細一看，原來是宏道。上樓互相拜見，有四五個人來一起坐下。宏道說：『這裡是』" ], "english_translations": [ 'Without awareness or knowledge, like the musicians of the Heaven Emperor who escape into a young woman\'s nostril without her noticing. Fifth, if a Bodhisattva wishes to dwell in the world for a long time, they can extend a moment of thought into immeasurable, countless, hundreds of thousands of millions of nayuta kalpas (nayuta kalpas, extremely large units of time); if they wish to dwell briefly, they can shorten immeasurable, countless, hundreds of thousands of millions of nayuta kalpas into a moment of thought. It is like a child watching a running horse in a lantern, trying to count its quantity and beginning and end, but ultimately unable to do so. If one attains such inconceivable practice, one can, in a single thought, absorb all the pure lands of the Buddhas of the three worlds without remainder. This is called the Bodhisattva\'s practice of adorning the pure land, which can be seen with wisdom free from thought, and cannot be guessed by emotions and calculations. Why? Because self-nature transcends all measures. The writing is completed. Zongdao (Zongdao) and Zhongdao (Zhongdao) simultaneously made vows to dedicate merit to the Pure Land, and later Hongdao (Hongdao) was promoted due to his political achievements, and was again promoted to the position of Director in the Bureau of Merit Evaluation. Later, he resigned due to illness and returned home. Not many days after arriving home, he entered Jingzhou City and stayed in a monastery, where he died without illness. Zhongdao reached the position of Director in the Ministry of Rites in the South, and requested to retire at home. He was usually diligent in performing rituals and reciting scriptures. On the evening of the fifteenth day of the forty-second year of the Wanli era, after completing his practice, he sat in the lotus position, his spirit clear and refreshed. Suddenly, he entered samadhi, and his consciousness rose from the roof, riding on clouds westward, guided by two young attendants. After a while, they descended to the ground, and the attendants said, \'Stop.\' Zhongdao followed and descended, seeing the ground as flat as a palm, bright and smooth. Beside it was a canal, more than ten zhang wide, with five-colored lotuses blooming, emitting an extraordinary fragrance. A golden bridge spanned the canal, with railings intricately arranged, and the pavilions were very orderly and magnificent. Zhongdao bowed and asked the attendants, \'What is this place? Who are you?\' The attendants said, \'I am an attendant of Master Linghe.\' Asking who the master was, the attendants said, \'It is your brother Zhonglang (Zhonglang, Hongdao\'s courtesy name). He is waiting for you now, and has something to say. You can go quickly.\' Again, they traveled to a place with more than ten trees, and the water in the pond gurgled. There was a white jade door on the pond, and one attendant entered first, while another guided. Passing through more than twenty layers of pavilions, they arrived at the foot of a building, where a person came down to greet them, his face like jade, his clothes like clouds and mist, and his height more than a zhang. Seeing Zhongdao, he said happily, \'Brother has arrived.\' Looking closely, it was Hongdao. They went upstairs and greeted each other, and four or five people came to sit together. Hongdao said, \'This is\'" ] }

西方邊地也。信解未成。戒寶未全者。多生此。亦名懈慢國。上方有化佛樓臺。前有大池。可百由旬。中有妙蓮。眾生生處。既生則散處樓臺。與有緣凈友相聚。以無淫聲美色勝解易成。不久進為凈土中人。中道問兄生何處。宏道曰。我凈愿雖深。情染未除。初生此少時。今居凈土矣。終以戒緩。僅地居。不得與大士升虛空寶閣。尚需進修耳。幸宿生智慧猛利。又曾作西方論。讚歎如來不可思議度生之力。感得飛行自在。游諸剎土。諸佛說法。皆得往聽。此實為勝。遂𢹂中道上升。倏忽千萬里。至一處。光耀無障蔽。琉璃為地。界以七寶樹。皆栴檀吉祥。出衆妙華。作異寶色。下為寶池波揚無量。自然妙聲。池中眾寶蓮。葉五色光。池上隱隱危樓迥帶。閣道旁出。皆有無量樂器。演諸法音。宏道曰。汝所見者。凈土地行眾生依報也。過此為法身大士住處。甚美妙。千萬倍於此。神通亦千萬倍於此。吾以慧力游其間。不得住也。過此為十地等覺所居。吾不得而知。過此為妙覺所居。唯佛與佛乃能知之。語罷。復至一處。無墻垣。有欄楯。光耀逾前。坐頃之。宏道曰。吾不圖樂之至此極也。使吾生時。嚴持戒律。尚不止此。大都乘戒俱急。生品最高。次戒急。生最穩。若有乘無戒。多為業力所牽。流入八部鬼神眾去。予所

親見者多矣。弟般若氣分頗深。戒定力甚少。夫悟理不能生戒定。狂慧也。歸五濁。趁強健。實悟實修。兼持凈愿。勤行。方便。憐憫一切。不久當相晤。一入他途。可怖可畏。如不能持戒。有龍樹六齋法見存。遵而行之。殺戒尤急。寄語同學。未有日啟鸞刀。口貪滋味。而能生此土者也。雖說法如雲如雨。何益於事。我與汝空王劫時。世為兄弟。乃至六道。莫不皆然。幸我得善地。恐汝墮落。方便神力。攝汝至此。凈穢相隔。不得久留。時宗道已卒。因問其生處。宏道曰。生處亦佳。汝后自知。忽凌空而逝。中道起步池上。忽若墜水。躍然而醒。自為記如此。初。宗道有子曰登。年十三。病痞。將終。語宏道曰。死矣。叔父何以救我。宏道曰。汝但唸佛。即得往生佛國。此五濁世。不足戀也。遂合掌稱阿彌陀佛。諸眷屬同聲助之。頃之。微笑云。見一蓮華色微紅。俄而云。華漸大。色鮮明無與比者。俄而云佛至。相好光明充滿一室。頃之氣促。宗道曰。汝但稱佛字可也。登稱佛。數聲。合掌而逝(明史西方合論白蘇齋集。珂雪齋外集獪園)。

丁明登

丁明登。字劍虹。江浦人。萬曆中。受三皈于云棲。自號曰蓮侶。四十四年。登進士第。官泉州推官。遷知衢州。所至輒以佛法勸人。法應杖者。聽納米

【現代漢語翻譯】現代漢語譯本：親眼見到這件事的人很多。宗道你的般若智慧很深，但是戒律和定力卻很少。如果領悟了道理卻不能生出戒律和定力，那就是狂妄的智慧，最終會迴歸到充滿污濁的五濁惡世。趁著現在身體還強健，要真正地領悟和修行，同時也要堅持往生凈土的願望，勤奮地修行各種方便法門，憐憫一切眾生。這樣，我們不久就能在凈土相見了。一旦墮入其他的道路，那將是多麼可怕和可畏的事情啊！如果不能嚴持戒律，還有龍樹菩薩的六齋法可以遵循。尤其要重視殺戒。請轉告各位同學，沒有哪個人是每天開啟殺生的刀刃，口中貪圖美味，卻能夠往生到西方凈土的。即使說法如雲如雨，又有什麼用呢？我和你在空王劫時，世世代代都是兄弟，乃至在六道輪迴中，莫不如此。我很幸運能夠來到這塊善地，擔心你墮落，所以用方便神力，把你攝引到這裡。因為凈土和穢土相隔，我不能久留。當時，宗道已經去世。我問他往生的地方，宏道說：『往生的地方很好，你以後自然會知道。』說完，忽然凌空而去。宗道醒來后，發現自己正站在池塘邊，感覺好像從水中墜落一樣，於是醒了過來。他自己記錄了這件事。當初，宗道有個兒子叫登，十三歲，得了痞病，快要死了。他對宏道說：『我要死了，叔父您怎麼救我？』宏道說：『你只要唸佛，就能往生到佛國。這個五濁惡世，不值得留戀。』於是，登合掌稱念阿彌陀佛，所有的親屬都一起大聲幫助他念佛。過了一會兒，登微笑著說：『我看見一朵蓮花，顏色微紅。』一會兒又說：『蓮花漸漸變大，顏色鮮艷明亮，無與倫比。』一會兒又說：『佛來了，佛的相好光明充滿了整個房間。』過了一會兒，登呼吸急促，宗道說：『你只要稱念佛號就可以了。』登稱念了幾聲佛號，合掌去世。（出自《明史·西方合論·白蘇齋集》、《珂雪齋外集》、《獪園》）。

丁明登

丁明登，字劍虹，是江浦人。在萬曆年間，在云棲寺受了三皈依，自己號稱蓮侶。萬曆四十四年，考中進士，擔任泉州推官，後來升任衢州知州。他所到之處，總是用佛法勸導人們。對於那些應該受到杖刑的人，允許他們繳納錢財來代替刑罰。

【English Translation】 English version: Many have witnessed this. Brother Zongdao's prajna (wisdom) is quite profound, but his precepts and samadhi (concentration) are very little. If one comprehends the principles but cannot generate precepts and samadhi, it is merely wild wisdom, destined to return to the turbid Five Defilements. Take advantage of your strength and health to truly understand and practice, while also upholding the pure vow [to be reborn in the Pure Land], diligently practice expedient means, and have compassion for all beings. Soon, we shall meet in the Pure Land. Once you enter another path, it will be terrifying and dreadful! If you cannot uphold the precepts strictly, there is the Six Fasting Days practice of Nagarjuna (Longshu) available. Follow it diligently. The precept against killing is especially urgent. Tell your fellow practitioners that no one who daily wields the knife of slaughter, greedily indulging in flavors, can be reborn in this land [the Pure Land]. Even if one preaches the Dharma like clouds and rain, what benefit is there? You and I were brothers in the Kalpa of Empty King, and so it has been in all lifetimes, even in the Six Realms. Fortunately, I have attained a good place, and fearing your fall, I used expedient spiritual powers to bring you here. The Pure and Impure are separated, and I cannot stay long. At that time, Zongdao had already passed away. When I asked about his place of rebirth, Hongdao said, 'His place of rebirth is good; you will know it yourself later.' Suddenly, he ascended into the sky and departed. Zongdao awoke to find himself standing by the pond, feeling as if he had fallen from the water. He recorded this himself. Initially, Zongdao had a son named Deng, thirteen years old, who was suffering from a tumor and was about to die. He said to Hongdao, 'I am dying; how can you save me, uncle?' Hongdao said, 'You only need to recite the Buddha's name, and you will be reborn in the Buddha's land. This world of Five Defilements is not worth clinging to.' Thereupon, Deng joined his palms and recited 'Amitabha Buddha', and all his relatives joined him in reciting aloud. After a while, Deng smiled and said, 'I see a lotus flower, its color is slightly red.' After a moment, he said, 'The flower is gradually growing larger, its color is bright and incomparable.' After a moment, he said, 'The Buddha has arrived, the Buddha's auspicious marks and light fill the entire room.' After a moment, his breathing became rapid. Zongdao said, 'You only need to recite the Buddha's name.' Deng recited the Buddha's name several times, joined his palms, and passed away. (From 'Ming History, Western Synthesis Discussions, Bai Su Zhai Collection', 'Ke Xue Zhai Outer Collection', 'Kuai Yuan').

Ding Mingdeng

Ding Mingdeng, styled Jianhong, was a native of Jiangpu. During the Wanli era, he received the Three Refuges at Yunqi Temple and called himself a 'Companion of the Lotus'. In the forty-fourth year of Wanli, he passed the imperial examination and became a magistrate in Quanzhou, later promoted to prefect of Quzhou. Wherever he went, he always used the Buddha-dharma to exhort people. For those who deserved to be punished with a caning, he allowed them to pay money in lieu of punishment.

以贖。贍諸獄囚。遇夏月。修獄舍。給諸囚香薷飲。葵扇。冬月與之椒姜。擇醫視病者。人與念珠一串。教令唸佛。云棲宏公。嘗稱其鄰翁居常唸佛臨終。與其友一請而逝。因繪一請圖懸齋中以自勖。崇禎中。受菩薩戒。我　朝順治二年冬。病劇。十一月朔。具疏白佛。求生凈土。日焚一疏。至第十日。飲粥如常時。面有光赩然。遍勸戚友。俾修凈業。則身就枕而逝(凈土晨鐘)。

黃翼聖

黃翼聖。字子羽。太倉人。素服云棲之教。精修凈業。崇禎中。以薦起為四川新都知縣。治民以慈惠。嘗飯僧縣堂。躬行匕箸。布䞋施。繼以膜拜。張獻忠寇四川。過新都。新都千僧。感翼聖之德。相率登城稱佛號。夜中聲震天。賊相戒勿擾。寂然而去。以城守功。遷知吉州。明亡。棄官歸。修凈業益堅。所居樓曰蓮蕊樓。自號蓮蕊居士。營齋奉佛。日持佛號數萬。已而臥疾浹月。四壁張彌陀像。請晦山顯公授菩薩戒。顯公為極談唯心凈觀。翼聖曰。吾神明愈健。誓願愈堅。自信生西方必矣。明晨。顯公將別去。克八日必行。已而果然(現果隨錄)。

金光前

金光前。我　朝正黃旗人。起身戎伍。見善必為。戒諸兵士。毋得妄殺。不淫一婦。不擄一物。不燒一舍。妻龔氏。能識字誦經。順治十年。隨征

【現代漢語翻譯】現代漢語譯本：贖回（被拘留的）人，供養監獄裡的囚犯。夏天的時候，修繕監獄的房屋，給囚犯們提供香薷飲和葵扇。冬天的時候給他們提供花椒和生薑。選擇醫生給生病的囚犯看病。給每個人一串念珠，教他們唸佛。云棲宏公（云棲蓮池大師，明代高僧）曾經說他的鄰居老翁平時念佛，臨終時，他的朋友來請他，他就去世了。因此畫了一幅『一請圖』掛在齋房中用來勉勵自己。崇禎年間，受了菩薩戒。我朝順治二年冬天，病情加重。十一月初一，寫好奏疏稟告佛，求生凈土。每天焚燒一份奏疏，到第十天，喝粥像平時一樣。臉上容光煥發。勸告所有的親戚朋友，讓他們修習凈土法門。然後安然就寢而去世（出自《凈土晨鐘》）。

黃翼聖

黃翼聖，字子羽，太倉人。一向信奉云棲（云棲蓮池大師）的教義，精進修習凈土法門。崇禎年間，被推薦起用為四川新都知縣。用慈愛和恩惠治理百姓。曾經在縣衙里供養僧人，親自拿著勺子和筷子。先佈施財物，然後行跪拜禮。張獻忠（明末農民起義領袖）攻打四川，經過新都。新都的數千僧人，感念黃翼聖的恩德，一起登上城墻稱念佛號，夜裡聲音震天動地。賊寇互相告誡不要侵擾，於是寂靜地離開了。因為守城的功勞，升任吉州知州。明朝滅亡后，棄官回家。修習凈土法門更加堅定。所居住的樓房叫做蓮蕊樓，自號蓮蕊居士。經營齋戒供奉佛，每天持唸佛號數萬遍。不久后臥病一個月。四面墻壁上都張貼著彌陀（阿彌陀佛）的畫像。請晦山顯公（明末清初高僧）為他授菩薩戒。顯公為他極力講述唯心凈土的觀想。黃翼聖說：『我的精神越來越好，誓願越來越堅定，自信一定能夠往生西方極樂世界。』第二天早晨，顯公將要告別離去，（黃翼聖）預言八天後必定往生，之後果然應驗（出自《現果隨錄》）。

金光前

金光前，我朝正黃旗人。出身于軍隊。見到善事必定去做。告誡士兵們，不要隨意殺人，不姦淫婦女，不搶奪財物，不焚燒房屋。他的妻子龔氏，能夠識字誦經。順治十年，跟隨軍隊出征。

【English Translation】 English version: He redeemed those (who were) held captive and provided for the prisoners in jail. In the summer months, he repaired the jailhouses and provided the prisoners with xiangru (Mosla Herb) drinks and sunflower-leaf fans. In the winter months, he provided them with pepper and ginger. He selected doctors to treat the sick prisoners. He gave each person a string of prayer beads and taught them to recite the Buddha's name. Venerable Hong of Yunqi (Master Lianchi of Yunqi, a prominent monk of the Ming Dynasty) once said that his neighbor, an old man, usually recited the Buddha's name, and when he was about to die, his friend invited him, and he passed away. Therefore, he painted a picture of 'One Invitation' and hung it in his study to encourage himself. During the Chongzhen era, he received the Bodhisattva precepts. In the winter of the second year of the Shunzhi reign of our dynasty, his illness worsened. On the first day of November, he prepared a memorial to report to the Buddha, seeking rebirth in the Pure Land. He burned one memorial every day, and on the tenth day, he drank porridge as usual. His face was radiant. He advised all his relatives and friends to cultivate the Pure Land practice. Then he peacefully passed away in his sleep (from 'Morning Bell of the Pure Land').

Huang Yisheng

Huang Yisheng, styled Ziyu, was a native of Taicang. He consistently adhered to the teachings of Yunqi (Master Lianchi of Yunqi) and diligently cultivated the Pure Land practice. During the Chongzhen era, he was recommended and appointed as the magistrate of Xindu County in Sichuan. He governed the people with compassion and kindness. He once provided meals for monks in the county office, personally handling the spoons and chopsticks. He first made offerings of wealth and then performed prostrations. When Zhang Xianzhong (leader of the peasant uprising at the end of the Ming Dynasty) attacked Sichuan and passed through Xindu, the thousands of monks in Xindu, grateful for Huang Yisheng's virtue, together ascended the city walls and chanted the Buddha's name, their voices shaking the heavens at night. The bandits warned each other not to disturb them, and they quietly left. Because of his merit in defending the city, he was promoted to the position of prefect of Jizhou. After the fall of the Ming Dynasty, he abandoned his official position and returned home. His cultivation of the Pure Land practice became even more steadfast. The building where he lived was called the Lotus Stamen Tower, and he called himself the Lotus Stamen Layman. He observed vegetarianism and offered to the Buddha, reciting the Buddha's name tens of thousands of times every day. Soon after, he fell ill and was bedridden for a month. The walls were covered with images of Amitabha (Amitābha Buddha). He invited Venerable Xianshan of Huishan (a prominent monk of the late Ming and early Qing dynasties) to administer the Bodhisattva precepts to him. Venerable Xian spoke extensively about the Pure Land of Mind Only. Huang Yisheng said, 'My spirit is getting stronger and stronger, and my vows are becoming more and more firm. I am confident that I will be reborn in the Western Pure Land.' The next morning, when Venerable Xian was about to leave, (Huang Yisheng) predicted that he would surely be reborn in eight days, and indeed it came to pass (from 'Records of Manifest Retribution').

Jin Guangqian

Jin Guangqian was a member of the Plain Yellow Banner of our dynasty. He rose from the ranks of the military. He always did good deeds when he saw them. He warned the soldiers not to kill indiscriminately, not to rape women, not to plunder property, and not to burn houses. His wife, Gong, was able to read and recite scriptures. In the tenth year of the Shunzhi reign, he followed the army on an expedition.

福建。道出杭州。聞具德和尚說法靈隱。光前同妻往參問。親承開示。自此唸佛有得。十二年夏。北還。駐錢唐江干。光前忽示疾。龔為延醫。光前止之曰。我昔與爾親叩靈隱。今正欲作轉身之計。求和尚證明耳。何以藥為。龔大笑曰。不意公亦得到此地位。命造二棺。曰。妾與公偕行矣。稍遲。為公畢後事耳。光前聞之。即合掌而逝。龔遣使靈隱。求為兩人秉炬。並囑飯僧修懺。至七日畢。屏絕飲食。晝夜不臥。一心念佛。又七日晡時。視日早暮。倚棺而睡。少頃覺曰時至矣。端坐唸佛而化(果報聞見錄)論曰。王臣入道。視居士較難。急功名者。以進取為先。耽逸樂者。以靜修為苦。非夫夙植善因。堅持正愿者。其有不自崖而反乎。若此諸公。不捨塵勞。同皈凈域。斯可謂現宰官身而說法者矣。至如柳子厚白樂天蘇子瞻趙子昂諸公。讚歎皈依。凈因有在。而臨當舍識。瑞應罕聞。良由智惑于多岐。病生於有愛文人結習。自古固然。生死到來。決難僥倖。后之君子。當知鑑戒焉。

凈土聖賢錄卷七卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷八

往生居士第七

差摩竭

迦維羅衛國城中。有釋種長者子。名差摩竭。行詣佛所。白佛言。菩薩何行。疾得

【現代漢語翻譯】現代漢語譯本福建人龔光前，從杭州回來，聽說具德和尚在靈隱寺說法，於是和妻子一同前去參拜請教，親自得到開示。從此唸佛有所領悟。十二年後夏天，返回北方，住在錢塘江邊。龔光前忽然生病，龔氏要請醫生，光前阻止說：『我以前和你一起親自拜訪靈隱寺的和尚，現在正想要計劃轉身往生，求和尚來證明罷了，要藥做什麼？』龔氏大笑著說：『沒想到你也到了這個地步。』於是命人做了兩口棺材，說：『妾要與你一同前往了，稍晚一些，為你辦完後事罷了。』光前聽了，立刻合掌而逝。龔氏派人去靈隱寺，請求為兩人主持火化儀式，並囑咐設齋飯僧，修懺法會，到第七天結束。然後她斷絕飲食，晝夜不臥，一心念佛。又過了七天，傍晚時分，看看太陽快要落山了，就靠著棺材睡覺。一會兒醒來說：『時間到了。』端坐唸佛而逝。（出自《果報聞見錄》）評論說：王臣入道，比居士更難。急於功名的人，以求取功名為先；貪圖安逸享樂的人，以清靜修行作為苦事。如果不是前世種下善因，堅持正確的願望，哪裡會有不從懸崖邊退回來的呢？像這些先生們，不捨棄世俗的辛勞，一同歸向凈土，這真可以說是以在職官員的身份來弘揚佛法了。至於柳宗元（柳子厚），白居易（白樂天），蘇軾（蘇子瞻），趙孟頫（趙子昂）等先生，讚歎凈土，皈依佛法，凈土的因緣是有的，但是臨終捨棄肉身的時候，很少有吉祥的徵兆。實在是由於智慧被太多的歧路迷惑，毛病產生於對文字的愛好，文人的習氣，自古以來就是這樣。生死到來的時候，決難僥倖。後來的君子，應當知道以此爲鑑戒啊。《凈土聖賢錄》卷七卍新續藏第78冊 No. 1549 《凈土聖賢錄》《凈土聖賢錄》卷八往生居士第七差摩竭（人名）在迦維羅衛國（地名）的城中，有一位釋迦族的長者之子，名叫差摩竭（人名）。他前往佛陀所在的地方，稟告佛陀說：『菩薩修什麼行，才能迅速得到…

【English Translation】 English version Gong Guangqian of Fujian, returning from Hangzhou, heard that Venerable Juede was expounding the Dharma at Lingyin Temple, so he and his wife went together to pay respects and seek instruction, personally receiving guidance. From then on, he gained insight into reciting the Buddha's name. Twelve years later, in the summer, he returned north and resided by the Qiantang River. Gong Guangqian suddenly fell ill, and Gong wanted to call a doctor, but Guangqian stopped her, saying, 'I once visited the Venerable at Lingyin Temple with you, and now I am planning to turn around and be reborn in the Pure Land, seeking the Venerable's certification. What use is medicine?' Gong laughed and said, 'I didn't expect you to reach this stage as well.' So she ordered two coffins to be made, saying, 'I will go with you. A little later, I will finish your funeral arrangements.' Upon hearing this, Guangqian immediately joined his palms and passed away. Gong sent someone to Lingyin Temple, requesting them to preside over the cremation ceremony for both of them, and instructed them to offer vegetarian meals to the monks and hold repentance ceremonies, which concluded on the seventh day. Then she cut off food and drink, did not sleep day or night, and single-mindedly recited the Buddha's name. After another seven days, at dusk, seeing that the sun was about to set, she leaned against the coffin and slept. After a while, she woke up and said, 'The time has come.' She sat upright, recited the Buddha's name, and passed away. (From 'Records of Karma and Retribution') Commentary: It is more difficult for royal ministers to enter the path than for laypeople. Those eager for fame and fortune prioritize seeking advancement; those who indulge in ease and pleasure regard quiet cultivation as suffering. If not for planting good causes in past lives and upholding correct vows, how could one not retreat from the edge of a cliff? Like these gentlemen, not abandoning worldly labors, they returned together to the Pure Land. This can truly be said to be expounding the Dharma in the guise of an official. As for gentlemen like Liu Zongyuan (Liu Zihou), Bai Juyi (Bai Letian), Su Shi (Su Zizhan), and Zhao Mengfu (Zhao Ziang), they praised the Pure Land and took refuge in the Dharma, so they had Pure Land affinities, but when they abandoned their bodies at the end of their lives, there were few auspicious signs. This was truly because their wisdom was confused by too many divergent paths, and their faults arose from their love of literature, a habit of scholars, which has been the case since ancient times. When death arrives, it is difficult to be lucky. Later gentlemen should know to take this as a warning. Pure Land Sages Records, Volume 7 卍 New Continued Collection, Volume 78, No. 1549, Pure Land Sages Records Pure Land Sages Records, Volume 8 Reborn Laymen, Seventh Chama Jie (name of a person) In the city of Kapilavastu (name of a place), there was a son of a Shakya elder named Chama Jie (name of a person). He went to the Buddha's place and reported to the Buddha, 'What practices should a Bodhisattva cultivate to quickly attain...'

無上正真之道。普具三十二相。從一佛國。到一佛國。臨壽終時。其心不亂。所生不墮八難之處。常知去來之事。悉成諸法。周滿達事。知一切法。無所掛礙。信解空行。得不起法忍。恒以至心欲作沙門。未曾犯戒。不樂居處。佛為說菩薩忍辱佈施等行。終言無我無人。諸法如化。是時差摩竭得不起法忍。五百比邱。及五百清信士。二十五清信女。皆得住不退轉地。壽終悉當生於西方無量佛清凈國。常護持無數佛法。教化成就一切人民。使不退轉。如是無極恒沙邊劫。當於此土。以次作佛(菩薩生地經)。

闕公則

闕公則者。趙人也。晉武帝時。居於洛陽。蕭然恬放。日常誦正法華經。既卒。其友為設會於白馬寺。至夕轉經。忽聞空中有聲。仰見一人。形色光麗。曰。我闕公則也。生西方安樂世界。與諸上人來此聽經。堂中人共見之。有汲郡衛士度者。受業于公則。其母常飯僧。是日將中。忽空中下缽。正落母前。諦視之。乃公則常所用缽也。有飯滿中。其香充堂。食者七日不饑。支道林為之贊曰。大哉闕公。歆虛納靈。神化西域。跡應東京。徘徊霄墟。流響耀形。豈欽一讚。示以匪冥(大唐內典錄。唸佛寶王三昧論)。

張野

張野。字萊民。尋陽人也。性孝友。田宅悉推與弟。甘苦與

【現代漢語翻譯】現代漢語譯本無上正真之道，普遍具備三十二種殊勝的相好。從一個佛國到達另一個佛國，臨終時，心不散亂。所出生的處所不會墮入八難（指沒有機會修行佛法的八種障礙）之處。常能知曉過去和未來的事情，完全成就各種佛法，圓滿通達一切事理，了知一切法，沒有任何掛礙。深信並理解空性的道理，證得不起法忍（對一切法不生執著的智慧）。總是以至誠之心想要出家修行，從未曾違犯戒律，不貪戀世俗的居所。佛為他們宣說菩薩的忍辱、佈施等修行，最終闡明無我、無人（沒有永恒不變的自我），一切諸法都如幻化一般。這時，差摩竭（Chama-khe, 人名）證得了不起法忍。五百位比丘（bhikkhu, 佛教出家男眾），以及五百位清信士（upasaka, 在家男居士），二十五位清信女（upasika, 在家女居士），都證得住不退轉地（不會退轉的境界）。壽命終結后，都將往生到西方無量佛（Amitabha Buddha）的清凈佛國。常常護持無數的佛法，教化成就一切眾生，使他們不退轉。像這樣經歷無極無數恒河沙數般的劫數，將在這片土地上，依次成佛（出自《菩薩生地經》）。

闕公則（Que Gongze, 人名）

闕公則，是趙郡人。晉武帝時期，居住在洛陽。生活清靜淡泊，每天誦讀《正法華經》。去世后，他的朋友在白馬寺為他舉辦佛事。到了晚上轉經的時候，忽然聽到空中有聲音。抬頭看去，見到一個人，形貌光彩美麗，說：『我是闕公則。往生西方極樂世界，與各位上人一起來這裡聽經。』大堂中的人都共同見到了他。有汲郡的衛士度（Wei Shidu, 人名），曾經是闕公則的弟子，他的母親經常供養僧人。這一天將近中午的時候，忽然從空中降下一個缽，正好落在母親面前。仔細一看，是闕公則經常使用的缽。缽中盛滿了飯，香味充滿整個大堂。食用的人七天都不會感到飢餓。支道林（Zhi Daolin, 人名）為此讚歎說：『偉大啊，闕公則！虛懷若谷，接納神靈。神蹟顯化于西域，事蹟應驗于東京。徘徊於天空，流傳聲音，顯耀形體。豈止是欽佩讚歎，這是爲了昭示並非虛妄。』（出自《大唐內典錄》、《唸佛寶王三昧論》）。

張野（Zhang Ye, 人名）

張野，字萊民，尋陽人。天性孝順友愛，把田地住宅全部讓給弟弟，共同分擔甘苦。

【English Translation】 English version The unsurpassed and truly perfect path is universally endowed with thirty-two excellent marks. Traveling from one Buddha-land to another, at the time of death, their minds are not disturbed. Their births do not fall into the eight difficult realms (referring to the eight obstacles that prevent one from practicing the Dharma). They constantly know the events of the past and future, fully accomplish all Dharmas, perfectly understand all matters, and know all Dharmas without any hindrance. They deeply believe and understand the principle of emptiness, attaining the forbearance of non-origination of Dharmas (the wisdom of not being attached to any Dharma). They always sincerely desire to become a Shramana (a renunciate), never having violated the precepts, and not being attached to worldly dwellings. The Buddha explains to them the practices of Bodhisattvas, such as patience and generosity, ultimately elucidating the absence of self and person (no permanent self), and that all Dharmas are like illusions. At this time, Chama-khe attains the forbearance of non-origination of Dharmas. Five hundred Bhikkhus (Buddhist monks), five hundred Upasakas (lay male devotees), and twenty-five Upasikas (lay female devotees) all attain the stage of non-retrogression (a state from which one will not regress). Upon the end of their lives, they will all be reborn in the pure land of the Western Immeasurable Buddha (Amitabha Buddha). They constantly protect and uphold countless Dharmas, teaching and perfecting all beings, causing them not to regress. In this way, through immeasurable and countless kalpas like the sands of the Ganges River, they will successively become Buddhas in this land (from the Sutra on the Birthplace of Bodhisattvas).

Que Gongze (person's name)

Que Gongze was a native of Zhao. During the reign of Emperor Wu of the Jin Dynasty, he resided in Luoyang. He lived a quiet and detached life, reciting the Zheng Fa Hua Sutra (the Lotus Sutra) daily. After his death, his friends held a Buddhist ceremony for him at the White Horse Temple. In the evening, while reciting the sutra, suddenly a voice was heard in the air. Looking up, they saw a person, radiant in appearance, who said, 'I am Que Gongze. I have been reborn in the Western Pure Land of Ultimate Bliss, and I have come here with all the superiors to listen to the sutra.' Everyone in the hall saw him together. There was Wei Shidu from Jiqun, who had been a disciple of Que Gongze. His mother often made offerings to monks. On this day, near noon, a bowl suddenly descended from the sky, landing right in front of the mother. Upon closer inspection, it was the bowl that Que Gongze had often used. The bowl was filled with rice, and the fragrance filled the entire hall. Those who ate it did not feel hungry for seven days. Zhi Daolin praised him, saying, 'Great is Que Gongze! With an open mind, he received the divine. His miraculous deeds manifested in the Western Regions, and his events were verified in Tokyo. Hovering in the sky, spreading his voice, and revealing his form. It is not just admiration and praise, but to show that it is not false.' (From the Great Tang Inner Canon Records, Treatise on the Samadhi of the Treasure King of Mindfulness of the Buddha).

Zhang Ye (person's name)

Zhang Ye, courtesy name Laimin, was a native of Xunyang. He was naturally filial and fraternal, giving all his fields and residences to his younger brother, sharing both joys and hardships.

九族共之。州郡屢辟不應。朝命拜散騎常侍。亦不就。入廬山白蓮社。為遠公門人。義熙十四年。與家人別。入室端坐而逝。年六十九(東林傳)。

張詮

張詮。字秀實。野之族子也。尚情高逸。好古樂道。荷鋤力田。帶經不釋。以散騎常侍徴。不起。庾悅薦為尋陽令。亦不應。已而入廬山依遠公。研窮佛經。深有悟入。宋景平元年。西向唸佛。無疾而卒。年六十五(東林傳)。

何曇遠

何曇遠。廬江人。宋御史中丞萬壽之子也。少奉法。持菩薩戒。年十八。居父喪。哀毀成疾。遂歸心凈土。請僧數人於家。懺悔宿業。久而益䖍。一夕轉經竟。眾僧已眠。曇遠忽自歌誦。僧異而問之曰。見佛身黃金色。光丈餘。自西而至。幡華翼從。充滿虛空。佛熙怡微笑。詔曇遠速去。曇遠素羸弱。至是神色壯厲。便取香華散之空中。至五更。忽然而終。宅中芬香。數日乃歇(冥祥記)。

魏世子

魏世子。梁郡人。生當宋世。奉佛精進。率諸子女。修西方凈業。唯婦獨不信。其女病死。七日復甦。即升高座誦無量壽經。下啟父言。兒去便往無量壽國。兒及父兄。池中各有大蓮華。當生其內。唯母獨無。不勝此悲。故歸啟報。語竟而瞑。母自是亦奉法焉(冥祥記)。

庾詵

【現代漢語翻譯】九族都推崇他。州郡多次徵召他，他都不應允。朝廷下令授予他散騎常侍的官職，他也不接受。後來進入廬山白蓮社，成為慧遠（Huiyuan）(東晉時代著名高僧)的門人。義熙十四年，與家人告別，在房間里端坐而逝，享年六十九歲（出自《東林傳》）。

張詮（Zhang Quan）

張詮（Zhang Quan），字秀實，是張野的族侄。他崇尚情操高尚，愛好古代音樂，樂於道家思想。他扛著鋤頭努力耕田，隨身帶著經書不肯放下。朝廷以散騎常侍的官職徵召他，他不應允。庾悅推薦他擔任尋陽令，他也不接受。之後進入廬山依附慧遠（Huiyuan），研究佛經，有很深的領悟。宋景平元年，面向西方唸佛，無疾而終，享年六十五歲（出自《東林傳》）。

何曇遠（He Tanyuan）

何曇遠（He Tanyuan），廬江人，是宋朝御史中丞萬壽的兒子。從小信奉佛法，持菩薩戒。十八歲時，為父親守喪，因過度悲傷而生病。於是歸心凈土，請了幾位僧人在家，懺悔過去的罪業。時間久了，更加虔誠。一天晚上，誦經完畢，眾僧已經入睡，何曇遠忽然自己歌唱誦經。僧人感到奇怪，問他說：『我看見佛身是黃金色，光芒一丈多高，從西方而來，幡旗和鮮花簇擁著，充滿天空。佛陀喜悅地微笑，告訴何曇遠快點去。』何曇遠平時身體虛弱，到這時神色卻變得強壯有力。於是拿起香和鮮花撒向空中。到了五更時分，忽然去世。宅中充滿芬芳的香味，幾天後才消散（出自《冥祥記》）。

魏世子

魏世子，梁郡人，生在宋朝。信奉佛法非常精進，帶領著子女們，修習西方凈土的法門。只有他的妻子不相信。他的女兒病死後，七天又復活了，立刻登上高座誦讀《無量壽經》。然後下來告訴父親說：『女兒去世后就前往無量壽國了。女兒和父親、哥哥們，在池中各自有一朵大蓮花，將來會出生在那裡。只有母親沒有，我為此感到非常悲傷，所以回來稟告。』說完就閉上了眼睛。他的母親從此也信奉佛法了（出自《冥祥記》）。

庾詵（Yu Shen）

【English Translation】 He was respected by all nine branches of his clan. The state and commandery repeatedly summoned him, but he did not respond. The imperial court ordered him to be appointed as a Consultant Gentleman of the Palace, but he still refused. Later, he entered the White Lotus Society of Mount Lu (Lushan) and became a disciple of Huiyuan (a famous eminent monk of the Eastern Jin Dynasty). In the fourteenth year of the Yixi era, he bid farewell to his family, sat upright in his room, and passed away at the age of sixty-nine (from 'The Biography of Donglin').

Zhang Quan

Zhang Quan, courtesy name Xiushi, was a nephew of Zhang Ye. He admired noble sentiments, loved ancient music, and delighted in Taoist thought. He tilled the fields diligently with a hoe, always carrying scriptures with him. The imperial court summoned him with the position of Consultant Gentleman of the Palace, but he did not respond. Yu Yue recommended him to be the magistrate of Xunyang, but he also refused. Later, he entered Mount Lu and relied on Huiyuan, studying Buddhist scriptures and gaining deep understanding. In the first year of the Jingping era of the Song dynasty, he faced west and recited the Buddha's name, passing away without illness at the age of sixty-five (from 'The Biography of Donglin').

He Tanyuan

He Tanyuan, a native of Lujiang, was the son of Wan Shou, an Imperial Censor of the Song dynasty. From a young age, he revered the Dharma and observed the Bodhisattva precepts. At the age of eighteen, he mourned his father's death, becoming ill from excessive grief. He then turned his heart to the Pure Land, inviting several monks to his home to repent for past karmas. Over time, he became increasingly devout. One night, after finishing reciting the scriptures, while the monks were asleep, He Tanyuan suddenly began to sing and chant scriptures himself. The monks were surprised and asked him, 'I saw the Buddha's body was golden in color, with a light more than a zhang (丈, approx. 3.3 meters) high, coming from the west, with banners and flowers accompanying him, filling the sky. The Buddha smiled joyfully and told He Tanyuan to leave quickly.' He Tanyuan was usually weak, but at this time his expression became strong and vigorous. He then took incense and flowers and scattered them in the air. At the fifth watch (around dawn), he suddenly passed away. The house was filled with a fragrant scent, which dissipated after several days (from 'Records of Mysterious Omens').

Prince Wei

Prince Wei, a native of Liang Commandery, was born during the Song dynasty. He was very diligent in his devotion to Buddhism, leading his children in cultivating the practices of the Western Pure Land. Only his wife did not believe. After his daughter died of illness, she revived after seven days, immediately ascending to the high seat and reciting the 'Infinite Life Sutra' (Amitabha Sutra). Then she came down and told her father, 'After I died, I went to the Land of Infinite Life. My daughter, father, and brothers each have a large lotus flower in the pond, where we will be born. Only mother does not have one, and I feel very sad about this, so I have returned to report it.' After speaking, she closed her eyes. From then on, his mother also believed in Buddhism (from 'Records of Mysterious Omens').

Yu Shen

庾詵。字彥寶。新野人也。博通經史緯候之學。而性尚夷簡。特愛林泉。蔬食敝衣。不修產業。忍辱柔和。好行其德。梁武帝少與詵善。及起兵。署為平西府記室。不屈。普通中。詔以為黃門侍郎。稱疾不起。晚年于宅內建道場。六時禮懺。誦法華經。每日一遍。夜中忽見一道人。自稱願公。容止甚異。呼詵為上行先生。授香而去。中大通四年。晝寢。忽驚覺曰。愿公復來。不可久住。言訖而逝。舉室咸聞空中唱云。上行先生。已生彌陀凈域矣。時年七十八(南史)。

宋滿

宋滿。恒州人。生當隋世。篤志凈業。每持佛名。以豆記數。滿三十石。設齋供佛。俄有三僧至會乞食。食已。香華布空。飛騰而去。未久。滿面西坐脫(佛祖統紀)。

鄭牧卿

鄭牧卿。滎陽人。舉家修凈業。唐開元中。病篤。或勸進魚肉。不許。手執香爐。一心西向。忽聞異香蔚然。遂逝其舅尚書蘇颋夢寶蓮華開。牧卿坐其上(佛祖統紀)。

高浩象

高浩象。東平人。杜門靜居。日誦無量壽經。嘗于定中坐紅蓮華。泛白玉池。初未見佛。即于華上傾心致敬。遙睇金容。光輝四映。一夕見眾菩薩來迎。寂然而化(佛祖統紀)。

李知遙

李知遙。長安人。篤志凈土。為五會念佛。導諸眾信

【現代漢語翻譯】現代漢語譯本庾詵（Yǔ Shēn），字彥寶（Yàn Bǎo），是新野（Xīnyě）人。他廣泛通曉經書、史書以及緯書、占候之學，但性格崇尚平易簡約，特別喜愛山林泉石，吃粗糧素食，穿破舊的衣服，不經營產業。他能忍受屈辱，性情柔和，喜歡施行德行。梁武帝（Liáng Wǔdì）年輕時與庾詵交好，等到起兵時，任命他為平西府記室，但他不肯就任。普通（Pǔtōng）年間，朝廷下詔任命他為黃門侍郎，他稱病不起。晚年在宅內建立道場，每天六時禮拜懺悔，誦讀《法華經》（Fǎhuá Jīng），每天一遍。夜裡忽然看見一位道人，自稱願公（Yuàn Gōng），容貌舉止非常奇異，稱呼庾詵為上行先生（Shàngxíng Xiānshēng），授給他香后離去。中大通（Zhōng Dàtōng）四年，白天睡覺，忽然驚醒說：『愿公又來了，我不能久留了。』說完就去世了。全家人都聽到空中唱道：『上行先生，已經往生彌陀凈域（Mítuó Jìngyù）了。』當時他七十八歲。（《南史》）宋滿（Sòng Mǎn），恒州（Héngzhōu）人，生於隋朝。他堅定地信奉凈土法門，每次持唸佛名，都用豆子來記數，積滿了三十石。他設齋供佛，不久有三位僧人前來應供乞食，吃完后，香和花布滿天空，然後飛騰而去。沒過多久，宋滿面向西方坐著去世了。（《佛祖統紀》）鄭牧卿（Zhèng Mùqīng），滎陽（Xíngyáng）人，全家都修習凈土法門。唐朝開元年間，他病重，有人勸他吃魚肉，他不允許。他手執香爐，一心向西。忽然聞到奇異的香氣非常濃郁，於是去世了。他的舅舅尚書蘇颋（Sū Tǐng）夢見寶蓮花開放，鄭牧卿坐在蓮花之上。（《佛祖統紀》）高浩象（Gāo Hàoxiàng），東平（Dōngpíng）人，閉門安靜地居住，每天誦讀《無量壽經》（Wúliàngshòu Jīng）。他曾經在禪定中坐在紅蓮花上，漂浮在白玉池中。起初沒有見到佛，就在蓮花上傾心致敬，遙望金色的佛像，光輝四射。一天晚上，他看見眾多菩薩前來迎接，然後寂然去世。（《佛祖統紀》）李知遙（Lǐ Zhīyáo），長安（Cháng'ān）人，堅定地信奉凈土法門，組織五會念佛，引導各位信眾。

【English Translation】 English version Yu Shen (Yǔ Shēn), courtesy name Yanbao (Yàn Bǎo), was a native of Xinye (Xīnyě). He was well-versed in classics, history, and apocryphal texts, as well as the art of divination, but his nature favored simplicity and ease. He particularly loved forests and springs, ate simple vegetarian food, wore worn-out clothes, and did not manage property. He was patient and gentle, and liked to practice virtue. Emperor Wu of Liang (Liáng Wǔdì) was on good terms with Yu Shen when he was young. When he raised an army, he appointed him as a secretary in the Pacifying-West General's office, but he refused to take the position. During the Putong (Pǔtōng) era, the court issued an edict appointing him as a Yellow Gate Attendant, but he claimed illness and did not accept the appointment. In his later years, he built a Dharma hall in his residence, performing repentance rituals six times a day and reciting the Lotus Sutra (Fǎhuá Jīng) once every day. One night, he suddenly saw a Daoist, who called himself Yuan Gong (Yuàn Gōng), whose appearance and demeanor were very unusual. He addressed Yu Shen as Superior Practice Gentleman (Shàngxíng Xiānshēng) and gave him incense before leaving. In the fourth year of Zhong Datong (Zhōng Dàtōng), he was sleeping during the day when he suddenly woke up and said, 'Yuan Gong has come again, I cannot stay long.' After saying this, he passed away. The whole family heard a voice in the air chanting, 'Superior Practice Gentleman has been reborn in the Pure Land of Amitabha (Mítuó Jìngyù)!' He was seventy-eight years old at the time. (History of the Southern Dynasties) Song Man (Sòng Mǎn), a native of Hengzhou (Héngzhōu), lived during the Sui Dynasty. He was firmly devoted to the Pure Land practice. Each time he recited the Buddha's name, he used beans to keep count, accumulating thirty shi (a unit of dry measure). He held a vegetarian feast to make offerings to the Buddha. Soon, three monks arrived to beg for food. After eating, fragrant flowers filled the sky, and they flew away. Not long after, Song Man passed away, sitting facing west. (General Records of the Buddhas and Patriarchs) Zheng Muqing (Zhèng Mùqīng), a native of Xingyang (Xíngyáng), his whole family practiced the Pure Land Dharma. During the Kaiyuan era of the Tang Dynasty, he became seriously ill. Someone advised him to eat fish and meat, but he refused. Holding an incense burner in his hand, he single-mindedly faced west. Suddenly, he smelled an extraordinarily rich and fragrant scent, and then he passed away. His uncle, the Minister Su Ting (Sū Tǐng), dreamed of a precious lotus flower opening, with Zheng Muqing sitting on it. (General Records of the Buddhas and Patriarchs) Gao Haoxiang (Gāo Hàoxiàng), a native of Dongping (Dōngpíng), lived quietly behind closed doors, reciting the Infinite Life Sutra (Wúliàngshòu Jīng) daily. He once sat on a red lotus flower in meditation, floating in a white jade pond. Initially, he did not see the Buddha, so he wholeheartedly paid homage on the lotus flower, gazing at the golden image of the Buddha, which shone with radiance. One night, he saw many Bodhisattvas coming to greet him, and then he passed away peacefully. (General Records of the Buddhas and Patriarchs) Li Zhiyao (Lǐ Zhīyáo), a native of Chang'an (Cháng'ān), was firmly devoted to the Pure Land Dharma, organizing Five Assemblies of Buddha Recitation, guiding all believers.

。晚得疾。忽雲和尚來也。洗漱著衣。然香爐中。出堂頂禮。聞空中說偈云。報汝李知遙。功成果自招。引君生凈土。將爾上金橋。卻就床坐。泊然而化。異香滿室。眾共聞之(凈土文)。

孫忠

孫忠。明州人。早慕西方。蔬食持戒。于府城東筑庵。鑿二池。種白蓮臨池建閣。月集眾爲念佛會。嘗見佛身現空中。趨出。呼其二子至。同拜禮焉。久之始隱。後人因名其地為駐佛巷。宋元祐八年。釋可久神遊西方。見金臺標孫忠名。久之。忠得疾。請道俗百人爲念佛會。忽仰視虛空。合掌問訊。手結雙印。怡然而化。闔城皆聞天樂異香。漸向西沒。二子能繼其業。亦向西坐化(佛祖統紀)。

左伸

左伸。天臺臨海人。從法師神照受菩薩戒。聞大乘法要。豁然開悟。自是嚴奉戒律。造西方三聖像。旦夕虔事。求生凈土。誦法華經三千四百部。金剛經二萬卷。紹聖二年秋。有疾。命其子沙門凈圓唱法華首題。已而夢三偉人立江皋。召伸登舟。瞥然西邁。伸知往生有期。乃請僧誦阿彌陀經。遽曰。我已見佛光。即沐浴更衣。戒左右勿哭。勿逼我前。端坐結印而化(法華持驗記佛祖統紀)。

孫良

孫良。錢塘人。隱居閱大藏。尤得華嚴之旨。嘗依大智律師。受菩薩戒。日課佛名萬聲。

【現代漢語翻譯】現代漢語譯本：晚年得了疾病，忽然說『和尚來了』。洗漱穿好衣服，點燃香爐，走出房間，頂禮膜拜。聽見空中傳來偈語說：『告訴你李知遙（人名），功德圓滿，自然有好的結果。引導你往生凈土（佛教中指阿彌陀佛的西方極樂世界），送你登上金橋。』說完就回到床上坐著，安詳地去世了。奇異的香味充滿房間，大家都聞到了。（出自《凈土文》）

孫忠（人名）

孫忠，明州（今寧波）人。早年就仰慕西方凈土，吃素食，持守戒律。在府城東邊建造庵堂，挖掘了兩個池塘，種植白蓮花，在池塘邊建造樓閣。每月聚集眾人舉行唸佛會。曾經看見佛身顯現在空中，他快步走出去，叫他的兩個兒子到跟前，一同拜禮。過了很久佛像才隱去。後來人們因此把那個地方叫做駐佛巷。宋朝元祐八年，釋可久（人名）神遊西方，看見金臺上標有孫忠的名字。後來，孫忠得了疾病，請來道士和僧人一百人為他舉行唸佛會。忽然仰頭看著天空，合掌問訊，雙手結成印契，安詳地去世了。全城的人都聽見天樂和聞到奇異的香味，漸漸向西邊消失。他的兩個兒子能夠繼承他的事業，也面向西方坐化。（出自《佛祖統紀》）

左伸（人名）

左伸，天臺臨海（地名）人。跟隨法師神照（人名）受菩薩戒，聽聞大乘佛法的要義，豁然開悟。從此嚴格遵守戒律，建造西方三聖像（阿彌陀佛、觀世音菩薩、大勢至菩薩），早晚虔誠供奉，求生凈土。誦讀《法華經》三千四百部，《金剛經》二萬卷。紹聖二年秋天，得了疾病，命令他的兒子沙門凈圓（人名）唱誦《法華經》的首題。不久夢見三個偉人站在江邊，召喚左伸登上船，一下子向西邊駛去。左伸知道往生凈土的日期到了，於是請僧人誦讀《阿彌陀經》。隨即說：『我已經看見佛光了。』就沐浴更衣，告誡左右不要哭泣，不要靠近我的前面。端正地坐著，結成手印而去世。（出自《法華持驗記》《佛祖統紀》）

孫良（人名）

孫良，錢塘（今杭州）人。隱居在家閱讀大藏經，尤其領會了《華嚴經》的宗旨。曾經依止大智律師（人名），受菩薩戒，每天唸誦佛號一萬聲。

【English Translation】 English version: Later in life, he fell ill. Suddenly, he announced, 'The monk is here!' He washed, dressed, lit the incense burner, went out of the room, and prostrated himself in reverence. He heard a verse spoken in the air, saying, 'Telling you, Li Zhiyao (person's name), your merits are complete, and good results will naturally follow. Guiding you to be reborn in the Pure Land (in Buddhism, referring to Amitabha Buddha's Western Paradise), taking you onto the golden bridge.' After saying this, he returned to his bed and sat down, passing away peacefully. A strange fragrance filled the room, which everyone smelled. (From 'Pure Land Writings')

Sun Zhong (person's name)

Sun Zhong, a native of Mingzhou (present-day Ningbo), admired the Western Pure Land from an early age, ate vegetarian food, and upheld the precepts. He built a hermitage east of the prefectural city, dug two ponds, planted white lotuses, and built a pavilion by the ponds. Every month, he gathered people for a Buddha-recitation assembly. He once saw the Buddha's form appear in the air, and he hurried out, calling his two sons to come forward and bow in reverence together. After a long time, the Buddha's form disappeared. Later, people named that place 'Buddha-Dwelling Lane.' In the eighth year of Yuan祐 during the Song Dynasty, the monk Kejiu (person's name) traveled spiritually to the West and saw Sun Zhong's name inscribed on a golden platform. Later, Sun Zhong fell ill and invited a hundred Daoists and monks to hold a Buddha-recitation assembly for him. Suddenly, he looked up at the sky, clasped his hands in greeting, formed a mudra with his hands, and passed away peacefully. The entire city heard heavenly music and smelled a strange fragrance, gradually disappearing towards the west. His two sons were able to continue his work and also passed away sitting in the lotus position facing west. (From 'Comprehensive Records of Buddhas and Patriarchs')

Zuo Shen (person's name)

Zuo Shen, a native of Linhai in Tiantai (place name), received the Bodhisattva precepts from the Dharma master Shenzhao (person's name) and, upon hearing the essential teachings of Mahayana Buddhism, attained sudden enlightenment. From then on, he strictly observed the precepts, created images of the Three Saints of the West (Amitabha Buddha, Avalokiteśvara Bodhisattva, and Mahasthamaprapta Bodhisattva), and devoutly served them morning and evening, seeking rebirth in the Pure Land. He recited the 'Lotus Sutra' three thousand four hundred times and the 'Diamond Sutra' twenty thousand times. In the autumn of the second year of Shaosheng, he fell ill and ordered his son, the śrāmaṇa Jingyuan (person's name), to chant the title of the 'Lotus Sutra.' Soon after, he dreamed of three great men standing on the riverbank, summoning Zuo Shen to board a boat, which suddenly sailed westward. Zuo Shen knew that the date of his rebirth in the Pure Land had arrived, so he asked monks to recite the 'Amitabha Sutra.' He immediately said, 'I have already seen the Buddha's light.' He then bathed, changed his clothes, and warned those around him not to cry or approach him. He sat upright, formed a mudra, and passed away. (From 'Records of Miraculous Verifications of the Lotus Sutra' and 'Comprehensive Records of Buddhas and Patriarchs')

Sun Liang (person's name)

Sun Liang, a native of Qiantang (present-day Hangzhou), lived in seclusion, reading the Great Treasury of Scriptures, and especially grasped the essence of the 'Avatamsaka Sutra.' He once relied on the lawyer Dazhi (person's name) and received the Bodhisattva precepts, reciting the Buddha's name ten thousand times a day.

二十年不輟。忽令家人請僧唱佛名。方半日。望空合掌曰。世尊菩薩。已荷降臨。即退坐而化(佛祖統紀)。

賈純仁

賈純仁。湖州人。長齋修凈業。一日示疾。西向唸佛。宴坐而逝。頂上有白光圓相。異香滿室(佛祖統紀)。

范儼

范儼。仁和人。居常蔬食。不牽世緣。曰。百年旅泊耳。尚何求哉。日誦法華經。手書一部。求生凈土。大觀中。忽見普賢乘六牙白象。放金色光。謂儼曰。汝嘗誦法華。念彌陀佛。得生凈土。故來相報。越一夕。睹眾聖授手。就座合掌而逝(佛祖統紀)。

孫忭

孫忭。錢塘人。號無諍居士。掩關晦跡。日閱華嚴金剛諸經。以凈土為歸。母龔氏。修凈業。偶得疾。請清照律師說法。端坐而化。未幾忭夢至蓮池。見清照在側。旁一人授以梵字帖。不識其人曰。請十三日齋耳。時方十二月。及期。忽得疾。有僧問疾。欲為祈禱。忭曰。生死已定。何必禱。即報清照云。當暫相違。遂跏趺作印。西向坐脫。翼日清照至。為說法封龕歸庵三日。亦逝(佛祖統紀)。

唐世良

唐世良。會稽人。持戒奉佛。日勤禮拜。老而得疾。未嘗就枕。誦彌陀經十萬過。一日謂家人云。佛來迎我。言訖作禮。即坐逝。時行者宗利。在道味山。夜夢西方有

【現代漢語翻譯】現代漢語譯本二十年來從不懈怠。忽然讓家人請僧人唱唸佛名。剛過半天，他向天空合掌說：『世尊（Śākyamuni，釋迦牟尼佛）菩薩（Bodhisattva），已經承蒙降臨。』說完就退回座位，坐化（圓寂）。（出自《佛祖統紀》）

賈純仁

賈純仁，湖州人。長期持齋，修習凈土法門。一天，他示現疾病，面向西方唸佛，安詳地坐著去世。頭頂上有白色光圈，奇異的香氣充滿房間。（出自《佛祖統紀》）

范儼

范儼，仁和人。平時吃素，不牽掛世俗的緣分。他說：『百年光陰不過是寄居而已，還要求什麼呢？』每天誦讀《法華經》（Lotus Sūtra），手抄一部，求生凈土。大觀年間，忽然看見普賢菩薩（Samantabhadra）乘坐六牙白象，放出金色光芒，對范儼說：『你曾經誦讀《法華經》，唸誦彌陀佛（Amitābha），可以往生凈土，所以我來告訴你。』過了一夜，看見眾多聖眾伸出手來迎接他，他就坐在座位上合掌去世。（出自《佛祖統紀》）

孫忭

孫忭，錢塘人，號無諍居士。閉門隱居，每天閱讀《華嚴經》（Avataṃsaka Sūtra）、《金剛經》（Diamond Sūtra）等經典，以求生凈土為歸宿。他的母親龔氏，修習凈土法門，偶然得了疾病，請清照律師說法，端坐而去世。不久，孫忭夢見自己到了蓮池，看見清照律師在旁邊，旁邊一人遞給他梵文字帖。不認識那個人，那人說：『請在十三日齋戒。』當時是十二月。到了那天，忽然得了疾病。有僧人來問候病情，想要為他祈禱。孫忭說：『生死已經註定，何必祈禱。』就告訴清照律師說：『我將暫時與您告別。』於是結跏趺坐，作手印，面向西方坐化。第二天，清照律師趕到，為他說法，封龕，送回庵中。三天後，清照律師也去世了。（出自《佛祖統紀》）

唐世良

唐世良，會稽人。持守戒律，信奉佛法，每天勤奮禮拜。年老得了疾病，從不躺臥在床。誦唸《彌陀經》（Amitabha Sūtra）十萬遍。一天，他告訴家人說：『佛來迎接我了。』說完就行禮，隨即坐著去世。當時行者宗利，在道味山，夜裡夢見西方有

【English Translation】 English version For twenty years, he never slacked. Suddenly, he instructed his family to invite monks to chant the Buddha's name. After only half a day, he joined his palms towards the sky and said, 'Śākyamuni (世尊) Buddha (Buddha) and Bodhisattva (菩薩) have graciously descended.' Immediately, he retreated to his seat and passed away in meditation (died). (From 'Comprehensive Records of the Buddhist Patriarchs')

Jia Chunren

Jia Chunren, a native of Huzhou, observed a long-term vegetarian diet and cultivated the Pure Land practice. One day, he showed signs of illness, faced west, and recited the Buddha's name. He passed away peacefully in a seated posture. A white halo appeared above his head, and a strange fragrance filled the room. (From 'Comprehensive Records of the Buddhist Patriarchs')

Fan Yan

Fan Yan, a native of Renhe, usually ate vegetables and did not cling to worldly affairs. He said, 'A hundred years is just a temporary stay; what more should I seek?' He recited the Lotus Sūtra (法華經) daily and hand-copied a version, seeking rebirth in the Pure Land. During the Daguan era, he suddenly saw Samantabhadra (普賢) riding a six-tusked white elephant, emitting golden light. He said to Yan, 'You have recited the Lotus Sūtra and chanted Amitābha (彌陀佛), so you will be reborn in the Pure Land. That is why I have come to inform you.' The next night, he saw many saints extending their hands to welcome him. He sat in his seat, joined his palms, and passed away. (From 'Comprehensive Records of the Buddhist Patriarchs')

Sun Bian

Sun Bian, a native of Qiantang, was known as Layman Wuzheng. He secluded himself and studied the Avataṃsaka Sūtra (華嚴經), Diamond Sūtra (金剛經), and other scriptures daily, taking rebirth in the Pure Land as his goal. His mother, Gong, cultivated the Pure Land practice. She contracted an illness and invited Lawyer Qingzhao to preach. She passed away peacefully in a seated posture. Soon after, Bian dreamed that he had arrived at a lotus pond and saw Lawyer Qingzhao beside him. A person next to him handed him a Sanskrit script. He did not recognize the person, who said, 'Please observe a fast on the thirteenth day.' It was then December. When the day arrived, he suddenly became ill. A monk came to inquire about his condition and wanted to pray for him. Bian said, 'Life and death are already determined; why pray?' He then told Lawyer Qingzhao, 'I will temporarily take my leave of you.' He then sat in the lotus position, formed a mudra, and passed away facing west. The next day, Lawyer Qingzhao arrived, preached for him, sealed the coffin, and returned to the hermitage. Three days later, Lawyer Qingzhao also passed away. (From 'Comprehensive Records of the Buddhist Patriarchs')

Tang Shiliang

Tang Shiliang, a native of Kuaiji, upheld the precepts and revered the Buddha, diligently prostrating daily. He contracted an illness in his old age and never lay down in bed. He recited the Amitabha Sūtra (彌陀經) one hundred thousand times. One day, he told his family, 'The Buddha has come to welcome me.' After speaking, he bowed and immediately passed away in a seated posture. At that time, the practitioner Zongli was on Daowei Mountain and dreamed at night that there was

異光。幡華天樂。空中聲云。唐世良已歸凈土(佛祖統紀)。

陸浚

陸浚。錢塘人。少為吏。久之棄去。預西湖繫念會。以凈土為歸。每對佛前懺悔。聲淚並下。間與友人相見。說凈土因緣。未嘗不感慨嗚咽。恐此生之不度。凈業之難成也。臨終請圓凈律師說凈土法門。諷觀經至上品上生章。圓凈語之曰。此時好去。浚曰。眾聖未齊。且待少時。起就竹床。面西端坐。頃刻化去(佛祖統紀)。

王闐

王闐。字無功。明州慈溪人。再舉進士不第。布衣蔬食。遍參講席。晚年專修唸佛三昧。述凈土自信錄。其序云。吾佛凈土法門。一言以蔽之曰。在凡夫獲不退而已矣。何則。此土修行。圓教初信。小乘初果人。邪見三毒永不復起。茲為斷惑發悟。創入聖流。越生不昧其所證。斯超四趣。不失人天。至於凡夫地中。雖伏惑發悟菩薩。一經生死非常之變。則忘其所證所修。是故遇緣或退。仍墮苦涂者有之。乃若凡聖同居凈土。如極樂國等。雖具三界。唯有人天。故一切含識獲生者。即長辭四趣。又助緣大備。壽數莫量。縱至鈍根。一生熏修。無不證聖果。寧復有退失事乎。如來贊勸之本意。不過如此。且圓機體道。是最上凈業。茍加愿導之。即預優品。若夫愚樸輩。但能稱佛發願者。莫不往生。

【現代漢語翻譯】現代漢語譯本異光：奇異的光芒。幡華天樂：幡旗、鮮花和天上的音樂。空中聲云：空中傳來聲音，如雲般聚集。唐世良已歸凈土(佛祖統紀)：唐朝的世良已經往生凈土（出自《佛祖統紀》）。

陸浚

陸浚：錢塘人。年輕時做小官，很久之後辭官離去。參與西湖的繫念法會，以求生凈土為目標。每次在佛前懺悔，都聲淚俱下。偶爾與朋友相見，談論凈土的因緣，沒有不感慨嗚咽的，擔心此生不能得度，凈業難以成就。臨終時，請圓凈律師講解凈土法門，誦讀《觀經》到上品上生章。圓凈律師對他說：『現在是往生的好時機。』陸浚說：『眾聖還沒有到齊，請稍等片刻。』起身走到竹床邊，面向西方端坐，頃刻間化去（出自《佛祖統紀》）。

王闐

王闐：字無功，明州慈溪人。多次參加進士考試都沒有考中。身穿布衣，吃素食，廣泛參訪各個講席。晚年專心修習唸佛三昧，撰寫《凈土自信錄》。他在序言中說：『我們佛的凈土法門，一言以蔽之，就在於凡夫能夠獲得不退轉。為什麼呢？因為在此土修行，圓教的初信位，小乘的初果人，邪見和三毒永遠不再生起，這是斷除迷惑，啓發覺悟，初次進入聖人的行列。超越來世也不會忘記他所證悟的境界，這樣就超越了四惡趣，不會失去人天的果報。至於凡夫的地位，即使是伏惑發悟的菩薩，一旦經歷生死這種非常的變化，就會忘記他所證悟和修行的。所以遇到因緣或者退轉，仍然墮入痛苦的境地也是有的。至於凡聖同居的凈土，比如極樂世界等，雖然具備三界，但只有人和天。所以一切有情眾生能夠往生到那裡，就永遠脫離了四惡趣。而且助緣非常完備，壽命無限量。即使是根器遲鈍的人，一生熏修，沒有不證得聖果的，哪裡還會有退失的事情呢？如來讚歎勸勉的本意，不過如此。而且圓融的機智體悟大道，是最上等的凈業，如果加上願力的引導，就能預先進入上品。至於愚笨樸實的人，只要能夠稱念佛名，發願往生，沒有不往生的。』

【English Translation】 English version Extraordinary Light: Unusual and brilliant light. Banners, Flowers, and Heavenly Music: Flags, fresh flowers, and celestial music. Sound Clouds in the Air: Sounds coming from the sky, gathering like clouds. Shih-liang of the Tang Dynasty has already returned to the Pure Land (General Records of the Buddhas and Patriarchs).

Lu Jun

Lu Jun: A native of Qiantang. He worked as a minor official in his youth, but resigned after a long time. He participated in the Remembrance Ceremony at West Lake, aiming to be reborn in the Pure Land. Every time he repented before the Buddha, he wept with emotion. Occasionally, when he met with friends, he spoke of the causes and conditions for rebirth in the Pure Land, and he would always be moved to tears, fearing that he would not be liberated in this life and that his Pure Land practice would be difficult to accomplish. At the time of his death, he asked Lawyer Yuanjing to explain the Pure Land Dharma gate, and recited the Visualization Sutra up to the chapter on the Highest Grade of Rebirth. Yuanjing said to him, 'Now is a good time to depart.' Lu Jun said, 'The assembly of sages has not yet arrived, please wait a moment.' He got up and went to the bamboo bed, sat facing west in a dignified manner, and transformed in an instant (from General Records of the Buddhas and Patriarchs).

Wang Tian

Wang Tian: Styled Wugong, a native of Cixi, Mingzhou. He repeatedly failed the imperial examinations. He wore simple clothes and ate vegetarian food, widely visiting various lecture halls. In his later years, he devoted himself to cultivating the Samadhi of Buddha Recitation and wrote the 'Record of Self-Confidence in the Pure Land.' In his preface, he said: 'Our Buddha's Pure Land Dharma gate, in a nutshell, is that ordinary people can attain non-retrogression. Why? Because in this land, the initial faith of the Perfect Teaching and the first fruit of the Hinayana, evil views and the three poisons will never arise again. This is to cut off delusion, awaken enlightenment, and initially enter the ranks of the sages. Transcending rebirth, one will not forget what he has realized, thus surpassing the four evil realms and not losing the rewards of humans and devas. As for the Pure Land where ordinary people and sages coexist, such as the Land of Ultimate Bliss, although it encompasses the three realms, it only has humans and devas. Therefore, all sentient beings who are born there will forever be free from the four evil realms. Moreover, the supporting conditions are fully prepared, and the lifespan is immeasurable. Even those with dull faculties, after a lifetime of cultivation, will all attain the fruit of sagehood. How can there be any matter of regression? The original intention of the Thus Come One's praise and exhortation is nothing more than this. Furthermore, the perfect wisdom to embody the Tao is the highest Pure Karma. If one adds the guidance of vows, he will enter the superior grades. As for the foolish and simple, as long as they can recite the Buddha's name and make vows to be reborn, none will fail to be reborn.'

嗚呼。觀凈土一門。則知聖人無棄物矣。彼守癡空之徒。效無礙無修。起自障心。絕他學路。可不哀哉。紹興十六年四月丁卯之夕。忽聞異香滿室。謂弟子沙門思齊曰。此吾凈業所感也。乃沐浴更衣。面西趺坐而化。焚其軀。得舍利如粟者百八粒(佛祖統紀樂邦文類)。

王日休

王日休。字虛中。盧州人。宋高宗朝。舉國學進士。棄官不就。博通群經。訓傳六經語孟數十萬言。一旦棄去。專修西方之業。布衣蔬食。日課千拜。著書名龍舒凈土文。自王公士大夫。下至屠丐僮奴皂𨽻優妓之屬。咸以凈土法門。勸引皈依。其文淺說曲喻。至詳至懇。若父兄之教子弟然。日休每晨起禮佛。祝願言。弟子日休。謹為盡虛空界一切眾生。然香敬禮盡虛空界一切諸佛。一切正法。一切諸大菩薩。緣覺聲聞聖眾。乞成就一切善愿。濟度無量無邊眾生。臨命終時。一剎那間。見阿彌陀佛。證無生忍。了六神通。不出此間一歲。即來此間教化眾生。漸漸變此南閻浮提。盡娑婆世界以至十方無量世界。皆為清凈極樂世界。又祝云。弟子日休。為此南閻浮提無巨無細一切眾生。敬禮諸天天帝日月后土一切靈祇。為此等眾生。感謝覆載照臨生養衛護之恩。謹為此等眾生。念南無釋迦牟尼佛一百八遍。以種無上善根。念南無阿彌陀

【現代漢語翻譯】現代漢語譯本：唉！觀察凈土法門，才知道聖人沒有捨棄任何事物。那些固守空洞理論的人，效仿無礙無修，實際上是自心生出的障礙，斷絕了其他學習的道路，真是可悲啊！紹興十六年四月丁卯的晚上，忽然聞到滿屋子的異香，（他）告訴弟子沙門思齊說：『這是我凈業所感應的。』於是沐浴更衣，面向西方跏趺而坐圓寂了。焚燒他的遺體，得到像小米一樣的舍利一百零八粒（出自《佛祖統紀·樂邦文類》）。

王日休

王日休，字虛中，盧州人。宋高宗時期，考中進士，但放棄官職沒有就任。廣泛通讀各種經書，講解傳授六經、《論語》、《孟子》數十萬字。一旦放棄這些，專心修習西方凈土之業。穿著粗布衣，吃素食，每天功課是拜佛一千次。著書名為《龍舒凈土文》。從王公貴族、士大夫，到屠夫、乞丐、童僕、差役、優伶、妓女之類，都用凈土法門勸導他們皈依。他的文章用淺顯的語言和巧妙的比喻，非常詳細懇切，就像父親兄長教導子弟一樣。王日休每天早晨起來禮佛，祝願說：『弟子王日休，謹為盡虛空界一切眾生，燃香敬禮盡虛空界一切諸佛（Buddha，一切覺悟者），一切正法（Dharma，真理），一切諸大菩薩（Bodhisattva，為救度眾生而修行的人），緣覺（Pratyekabuddha，靠自己覺悟的人）、聲聞（Śrāvaka，聽聞佛法而覺悟的人）聖眾，祈求成就一切善愿，救度無量無邊的眾生。臨命終時，在一剎那間，見到阿彌陀佛（Amitābha，西方極樂世界的佛），證得無生法忍（Anutpattika-dharma-kṣānti，對法不生不滅的證悟），了知六神通（Ṣaṭ Abhijñā，六種超自然能力）。不出一年，就來到這個世間教化眾生，漸漸地把這個南閻浮提（Jambudvīpa，我們所居住的這個世界），整個娑婆世界（Sahā world，充滿痛苦的世界）乃至十方無量世界，都變成清凈極樂世界。』又祝願說：『弟子王日休，為這個南閻浮提所有大大小小的眾生，敬禮諸天天帝、日月后土一切靈祇，為這些眾生，感謝覆載、照臨、生養、衛護的恩德。謹為這些眾生，念南無釋迦牟尼佛（Śākyamuni Buddha，我們這個世界的佛）一百零八遍，以此種下無上的善根。念南無阿彌陀佛（Amitābha Buddha）。』

【English Translation】 English version: Alas! Observing the Pure Land teachings, one realizes that the sages do not abandon anything. Those who cling to empty theories, imitating non-obstruction and non-cultivation, are actually creating obstacles from their own minds, cutting off other paths of learning. How lamentable! On the evening of the Dingmao day in the fourth month of the sixteenth year of Shaoxing, suddenly a strange fragrance filled the room. (He) said to his disciple, the monk Siqi: 'This is a response to my Pure Land karma.' Thereupon, he bathed and changed his clothes, sat in the lotus position facing west, and passed away. After cremating his body, one hundred and eight relics like millet grains were obtained (from 'Buddhist Records of the United Dynasties, Categories of Texts from the Land of Bliss').

Wang Rixiu

Wang Rixiu, styled Xuzhong, was a native of Luzhou. During the reign of Emperor Gaozong of the Song Dynasty, he passed the imperial examination but declined the official position. He extensively studied various scriptures, lecturing and transmitting hundreds of thousands of words on the Six Classics, the Analects, and Mencius. Once he abandoned these, he devoted himself to cultivating the Pure Land practice of the West. He wore coarse cloth, ate vegetarian food, and performed a thousand prostrations daily. He authored a book called 'Longshu's Pure Land Writings.' From princes, dukes, and scholar-officials to butchers, beggars, servants, runners, actors, and prostitutes, he persuaded them to take refuge in the Pure Land Dharma. His writings used simple language and skillful metaphors, being extremely detailed and earnest, like a father or elder brother teaching his children. Every morning, Wang Rixiu would rise and pay homage to the Buddha, making the following vow: 'Disciple Wang Rixiu, respectfully for all sentient beings in the entire realm of empty space, burns incense and pays homage to all Buddhas (Buddha, the awakened one) in the entire realm of empty space, all Right Dharma (Dharma, the truth), all great Bodhisattvas (Bodhisattva, one who practices to save sentient beings), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment by himself), Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings), and the holy assembly, praying for the fulfillment of all good wishes, and the salvation of immeasurable and boundless sentient beings. At the moment of death, in an instant, may I see Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land), attain Anutpattika-dharma-kṣānti (Anutpattika-dharma-kṣānti, the realization of the non-arising and non-ceasing of phenomena), and understand the Six Supernormal Powers (Ṣaṭ Abhijñā, six kinds of supernatural abilities). Within a year, may I come to this world to teach sentient beings, gradually transforming this Jambudvīpa (Jambudvīpa, the world we live in), the entire Sahā world (Sahā world, the world full of suffering), and even the immeasurable worlds in the ten directions, into pure and blissful lands.' He also vowed: 'Disciple Wang Rixiu, for all sentient beings, great and small, in this Jambudvīpa, respectfully pays homage to all the gods, heavenly emperors, sun, moon, and earth deities, thanking them for their kindness in covering, supporting, illuminating, nurturing, and protecting these beings. I respectfully recite Namo Śākyamuni Buddha (Śākyamuni Buddha, the Buddha of our world) one hundred and eight times for these beings, to plant the seeds of unsurpassed good roots. Recite Namo Amitābha Buddha (Amitābha Buddha).'

佛一百八遍。以結無上善緣。愿此等眾生。常沐洪恩。歡喜相向。不相爭相殺。不相食相陵。進修佛法。脫離苦海。即變此南閻浮提為極樂世界。又祝云。弟子日休。謹為盡虛空界一切眾生。敬禮西方極樂世界阿彌陀佛。觀世音菩薩。大勢至菩薩。聲聞諸上善人。仰惟大慈大悲。憫念眾生沉淪苦海。無有出期。特展威神。遞相勸勉。分身於此震旦國中。教化眾生。使不相爭相殺。不相食相陵。易世澆漓。共躋仁壽。及於此南閻浮提盡此娑婆世界及十方濁惡世界。身為國王大臣。百僚庶尹。教化眾生。同修佛道。脫離苦海。即變吾國以至十方濁惡世界。皆為清凈極樂世界。又祝云。弟子日休身在世網。宿業深重。愿為平昔所殺眾生。所食眾生。及南閻浮提所殺所食一切眾生。日誦西方極樂世界三十六萬億一十一萬九千五百同名同號阿彌陀佛一百二十遍。仰惟如來。大慈大悲。以日休所誦如來名號。一聲一如來。度一眾生。盡其所誦之數。度一切眾生。同生極樂世界。其詳載凈土文中。乾道中。廬陵李彥弼有疾。垂死。夢一人自稱龍舒居士。謂曰。汝起飲白粥。疾當瘳。且汝尚憶闕仲雅教汝修行捷徑否。彥弼曰。每日唸佛不輟。既覺。索粥飲之。立愈。彥弼初未識日休。既而見畫像。與夢合。使諸子往受學焉。日休將卒前

【現代漢語翻譯】現代漢語譯本唸誦阿彌陀佛一百零八遍，以此結下無上的善緣。愿這些眾生，常常沐浴在佛的洪大恩澤之中，歡喜地彼此相待，不互相爭鬥殘殺，不互相吞食欺凌，努力進修佛法，脫離苦海，從而將這南閻浮提（Jambudvipa，指我們所居住的這個世界）轉變為極樂世界。又祝願說：弟子日休，謹代表盡虛空界的一切眾生，恭敬地禮拜西方極樂世界的阿彌陀佛（Amitabha Buddha），觀世音菩薩（Avalokiteśvara），大勢至菩薩（Mahāsthāmaprāpta），以及聲聞（Śrāvaka）等諸位上善之人。仰仗諸佛菩薩的大慈大悲，憐憫眾生沉淪於苦海之中，沒有脫離之期，特別展現威神之力，互相勸勉，分身於此震旦國（China，中國的古稱）中，教化眾生，使他們不互相爭鬥殘殺，不互相吞食欺凌，改變世風日下、道德淪喪的局面，共同達到仁愛長壽的境界。以及對於這南閻浮提，乃至整個娑婆世界（Sahā world，指我們所居住的這個充滿煩惱的世界）以及十方濁惡世界，化身為國王大臣，百官庶民，教化眾生，共同修習佛道，脫離苦海，從而將我國乃至十方濁惡世界，都轉變為清凈的極樂世界。又祝願說：弟子日休身處世俗的羅網之中，宿世的業障深重。愿為平生所殺害的眾生，所吞食的眾生，以及南閻浮提所殺害所吞食的一切眾生，每日唸誦西方極樂世界三十六萬億一十一萬九千五百同名同號的阿彌陀佛一百二十遍。仰仗如來（Tathāgata，佛的稱號之一）的大慈大悲，以日休所誦的如來名號，一聲佛號度化一個眾生，盡我所誦唸的佛號之數，度化一切眾生，共同往生極樂世界。其詳細情況記載在《凈土文》中。乾道年間，廬陵的李彥弼患病，瀕臨死亡。夢見一人自稱龍舒居士，對他說：『你起來喝些白粥，病就會痊癒。而且你還記得闕仲雅教你的修行捷徑嗎？』彥弼回答說：『每日唸佛從不間斷。』醒來后，便要了粥喝，立刻痊癒。彥弼起初並不認識日休，後來見到日休的畫像，與夢中所見之人相符，便讓他的兒子們前去拜日休為師學習。日休臨終前

【English Translation】 English version Reciting Amitabha Buddha's (Amitabha Buddha, the principal buddha in Pure Land Buddhism) name one hundred and eight times, to form unsurpassed good karma. May these beings always bathe in the Buddha's vast grace, joyfully treat each other, not fight or kill each other, not devour or bully each other, diligently cultivate the Buddha-dharma, and escape the sea of suffering, thereby transforming this Jambudvipa (Jambudvipa, the continent where humans live according to Buddhist cosmology) into the Pure Land of Ultimate Bliss. And further pray: Disciple Rixiu, on behalf of all beings in the entire realm of empty space, respectfully bows to Amitabha Buddha (Amitabha Buddha, the principal buddha in Pure Land Buddhism) of the Western Pure Land of Ultimate Bliss, Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), Mahāsthāmaprāpta (Mahāsthāmaprāpta, a bodhisattva who represents the power of wisdom), and all the virtuous Śrāvakas (Śrāvaka, 'hearer' or 'disciple', those who follow the teachings of the Buddha). Relying on the great compassion of all Buddhas and Bodhisattvas, pitying beings who are sinking in the sea of suffering, with no hope of escape, especially displaying their majestic power, exhorting each other, incarnating in this land of China (China, ancient name for China), teaching beings, so that they do not fight or kill each other, do not devour or bully each other, changing the declining morals of the world, and together attaining benevolence and longevity. And for this Jambudvipa, and even the entire Sahā world (Sahā world, the world we live in, full of suffering) and the ten directions of impure and evil worlds, transforming into kings and ministers, officials and commoners, teaching beings, jointly cultivating the Buddha-path, escaping the sea of suffering, thereby transforming our country and even the ten directions of impure and evil worlds, all into pure lands of ultimate bliss. And further pray: Disciple Rixiu is trapped in the net of the world, with deep karmic burdens from past lives. May I, for the beings I have killed in my life, the beings I have eaten, and all the beings killed and eaten in Jambudvipa, daily recite the name of Amitabha Buddha (Amitabha Buddha, the principal buddha in Pure Land Buddhism) of the Western Pure Land of Ultimate Bliss, thirty-six trillion, one hundred eleven thousand, nine thousand five hundred times, all with the same name and title, one hundred and twenty times. Relying on the great compassion of the Tathāgata (Tathāgata, 'one who has thus gone', an epithet of the Buddha), with each recitation of the Tathāgata's name by Rixiu, one recitation saves one being, to the extent of the number of recitations, saving all beings, and together being reborn in the Pure Land of Ultimate Bliss. The details are recorded in the 'Pure Land Text'. During the Qiandao era, Li Yanbi of Luling fell ill and was on the verge of death. He dreamed of a person claiming to be Layman Longshu, who said to him: 'Get up and drink some white porridge, and your illness will be cured. And do you still remember the shortcut to cultivation that Que Zhongya taught you?' Yanbi replied: 'I recite the Buddha's name every day without interruption.' Upon waking up, he asked for porridge and drank it, and was immediately cured. Yanbi initially did not know Rixiu, but later saw Rixiu's portrait, which matched the person in his dream, so he sent his sons to study with Rixiu. Before Rixiu passed away

三日。遍別道友。勖以精修凈業。云將有行。不復相見。及期。與生徒講書畢。禮誦如常時。至三更。忽厲聲稱阿彌陀佛數聲。唱言。佛來迎我。屹然立化。彥弼聞而感之。為刻日休像。並述其事傳遠近。自是廬陵人多供事之。咸祐中。呂元益重刻凈土文。至祝願篇。版中得舍利三顆。其叔父師說載其事于篇首云(樂邦文類凈土文)。

樓汾

樓汾。明州人。兄寶洲。好內典。每與沙門談道。汾從旁傾聽。信向日切。年二十二得疾。遂一志西歸。謂父母曰。但得生凈土。見佛聞法。世間勝事。何以過此。遂請僧諷觀經。設像對臥床。注視久之。曰。吾已身在西方矣。遂稱佛名。向西而化(佛祖統紀)。

張元祥

張元祥。長安人。居常唸佛不輟。一日謂家人曰。西方聖人來此。待我飯畢。同往凈土。及飯訖。焚香面西。跏趺而化(佛祖統紀)。

元子平

元子平。不詳其所出。依京口觀音寺。唸佛誦經。一日忽聞空中音樂。即西向坐化。異香數日不絕(佛祖統紀)。

姚約

姚約。湖州仙潭人。潛心內典。覺海友公興凈業社。約實主其事。忽告友公曰。久厭浮生。不日西去。師可助我念佛。友遂日與誦佛名。一日就座而化。既而見夢于友曰。約已往生凈土。師之力

【現代漢語翻譯】現代漢語譯本三日後，他遍別道友，勉勵他們精進修習凈土法門，說自己將要往生，不再相見。到了那一天，他與學生講書完畢，禮拜誦經如往常一樣。到了三更時分，忽然大聲稱念阿彌陀佛（Amitabha，梵語，意為無量光佛或無量壽佛）數聲，唱言：『佛來迎接我了！』然後安然站立往生。彥弼聽聞后深受感動，為他刻了畫像，並將此事傳揚到遠近各地。從此，廬陵人大多供奉他的畫像。咸祐年間，呂元益重新刻印《凈土文》，到祝願篇時，從版中得到舍利（Śarīra，梵語，指佛教高僧火化後遺留的結晶體）三顆。他的叔父師說將此事記載在篇首（出自《樂邦文類凈土文》）。

樓汾

樓汾，明州人。他的哥哥寶洲，喜好佛經，經常與沙門（Śrāmaṇa，梵語，指出家修道者）談論佛法。樓汾在旁邊傾聽，信奉之心日益懇切。二十二歲時得了疾病，於是專心一意求生西方凈土。他對父母說：『只要能夠往生凈土，見到佛，聽聞佛法，世間的勝事，有什麼能超過這個呢？』於是請僧人誦讀《觀經》，設定佛像對著床鋪，專注地觀看很久，說：『我已經身在西方了。』於是稱念佛名，面向西方而往生（出自《佛祖統紀》）。

張元祥

張元祥，長安人。平時念佛從不間斷。一天，他對家人說：『西方聖人來了，等我吃完飯，一同前往凈土。』等到吃完飯，焚香面向西方，結跏趺坐而往生（出自《佛祖統紀》）。

元子平

元子平，不清楚他的出身。依止在京口觀音寺，唸佛誦經。一天，忽然聽到空中傳來音樂，就面向西方坐化。奇異的香味數日不絕（出自《佛祖統紀》）。

姚約

姚約，湖州仙潭人。潛心研究佛經。覺海友公發起凈業社，姚約實際主持其事。忽然告訴友公說：『長久厭倦了這虛浮的人生，不久將要往生西方。師父可以幫助我念佛。』友公於是每天與他一同誦唸佛名。一天，姚約就座而往生。不久，友公夢見姚約說：『姚約已經往生凈土，這是師父的力量啊。』

【English Translation】 English version Three days later, he bid farewell to all his fellow practitioners, encouraging them to diligently cultivate the Pure Land practice, saying that he was about to depart and would not see them again. On the appointed day, he finished lecturing to his students, and performed his rituals and recitations as usual. At the third watch of the night, he suddenly loudly chanted 'Amitabha' (Amitabha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) several times, proclaiming, 'The Buddha has come to welcome me!' Then he stood upright and passed away. Yanbi was deeply moved upon hearing this and had a portrait made of him, spreading the story far and wide. From then on, the people of Luling mostly made offerings to his portrait. During the Xianyou era, Lü Yuanyi re-engraved the 'Pure Land Writings,' and when he reached the prayer section, he found three Śarīra (Śarīra, Sanskrit, referring to crystalline relics left after the cremation of eminent Buddhist monks) within the printing plate. His uncle, Shi Yue, recorded this event at the beginning of the section (from 'Collection of Pure Land Writings').

Lou Fen

Lou Fen was from Mingzhou. His elder brother, Baozhou, was fond of Buddhist scriptures and often discussed the Dharma with Śrāmaṇa (Śrāmaṇa, Sanskrit, meaning wandering ascetics). Lou Fen listened attentively from the side, and his faith grew stronger day by day. At the age of twenty-two, he fell ill and resolved to single-mindedly seek rebirth in the Western Pure Land. He said to his parents, 'If I can only be reborn in the Pure Land, see the Buddha, and hear the Dharma, what worldly pleasure could surpass this?' He then requested a monk to recite the Visualization Sutra, set up a Buddha image facing his bed, and gazed at it intently for a long time, saying, 'I am already in the West.' Then he chanted the Buddha's name, faced west, and passed away (from 'General Records of the Buddhas and Patriarchs').

Zhang Yuanxiang

Zhang Yuanxiang was from Chang'an. He constantly recited the Buddha's name without ceasing. One day, he said to his family, 'The Western Sage has arrived to take me to the Pure Land after I finish my meal.' After finishing his meal, he burned incense, faced west, and sat in the lotus position, passing away (from 'General Records of the Buddhas and Patriarchs').

Yuan Ziping

Yuan Ziping, his origins are unknown. He resided at Guanyin Temple in Jingkou, reciting the Buddha's name and chanting scriptures. One day, he suddenly heard music in the air and sat facing west, passing away. A strange fragrance lingered for several days (from 'General Records of the Buddhas and Patriarchs').

Yao Yue

Yao Yue was from Xiantan in Huzhou. He devoted himself to studying Buddhist scriptures. When Master Juehai You founded the Pure Land Society, Yao Yue was the one who actually managed its affairs. He suddenly told Master You, 'I have long been weary of this fleeting life and will soon depart for the West. Master, please help me recite the Buddha's name.' Master You then recited the Buddha's name with him every day. One day, Yao Yue sat down and passed away. Soon after, Master You saw Yao Yue in a dream, who said, 'Yao Yue has already been reborn in the Pure Land, thanks to the Master's efforts.'

也。友曰。欲從公游。得乎。約曰。師世壽未盡。寺中景懿當先至。懿同社僧也。閱月便終(佛祖統紀)。

梅福

梅福。松江人。誦經持戒。繫念凈土。臨終。預知時至。即絕粒飲水。稱大勢至菩薩。至七日。澡浴更衣。端坐告眾曰。勢至菩薩。今來迎我。即座化去(佛祖統紀)。

胡嵩

胡嵩。湖州人。平時信向佛法。修諸功德。一夕忽夢佛語曰。汝可造屋迎我。嵩乃建閣以奉彌陀。臨終之夕。忽云佛光照我。言訖而化(佛祖統紀)。

陸偉

陸偉。錢唐人。初為州吏。中年厭世。勤修凈業。結法華華嚴二社各百許人。閱二十年。遂成大會。偉手書法華華嚴圓覺金剛金光明諸經。一日易衣端坐。唱佛而化(佛祖統紀)。

閻邦榮

閻邦榮。池州青陽人。中年嘗遇僧勸修凈業。持往生咒。遂斷葷血。每旦向西誦咒千遍。又率諸男女同聲誦之。積二十年。紹熙元年正月朔。閱大涅槃經。嘆曰。人生夢幻耳。吾何戀乎。三月朔。聞異香芬馥。彌日不歇。其子夢阿彌陀佛。放大光明。遍照堂宇。皆作金色。越五日晨起。如常課誦訖。顧家人曰。我今日當行。慎勿相攪。遂面西瞑目。跏趺而坐。日過中。瞿然起曰。我去也。便起立。行數步。舒手結印。微笑而化(樂邦文

【現代漢語翻譯】現代漢語譯本：也。友曰：『欲從公游，得乎？』約曰：『師世壽未盡，寺中景懿（僧人名）當先至。』懿同社僧也。閱月便終。（《佛祖統紀》）

梅福

梅福，松江人。誦經持戒，繫念凈土。臨終，預知時至，即絕粒飲水，稱大勢至菩薩（Mahasthamaprapta Bodhisattva）。至七日，澡浴更衣，端坐告眾曰：『勢至菩薩，今來迎我。』即座化去。（《佛祖統紀》）

胡嵩

胡嵩，湖州人。平時信向佛法，修諸功德。一夕忽夢佛語曰：『汝可造屋迎我。』嵩乃建閣以奉彌陀（Amitabha）。臨終之夕，忽云佛光照我，言訖而化。（《佛祖統紀》）

陸偉

陸偉，錢唐人。初為州吏，中年厭世，勤修凈業，結法華（Lotus Sutra）、華嚴（Avatamsaka Sutra）二社各百許人。閱二十年，遂成大會。偉手書法華、華嚴、圓覺（Perfect Enlightenment Sutra）、金剛（Diamond Sutra）、金光明（Golden Light Sutra）諸經。一日易衣端坐，唱佛而化。（《佛祖統紀》）

閻邦榮

閻邦榮，池州青陽人。中年嘗遇僧勸修凈業，持往生咒（Rebirth Mantra）。遂斷葷血，每旦向西誦咒千遍，又率諸男女同聲誦之。積二十年，紹熙元年正月朔，閱大涅槃經（Mahaparinirvana Sutra），嘆曰：『人生夢幻耳，吾何戀乎？』三月朔，聞異香芬馥，彌日不歇。其子夢阿彌陀佛（Amitabha），放大光明，遍照堂宇，皆作金色。越五日晨起，如常課誦訖，顧家人曰：『我今日當行，慎勿相攪。』遂面西瞑目，跏趺而坐。日過中，瞿然起曰：『我去也。』便起立，行數步，舒手結印，微笑而化。（《樂邦文》）

【English Translation】 English version: Also. A friend said, 'May I follow you in your travels?' Yue said, 'The master's lifespan is not yet exhausted; Jingyi (a monk's name) in the temple should arrive first.' Yi was a monk of the same community. He passed away within a month. (From 'Comprehensive Records of Buddhas and Patriarchs')

Mei Fu

Mei Fu, a native of Songjiang, recited scriptures, upheld precepts, and focused his mind on the Pure Land. Nearing his end, he knew in advance the time of his passing. He stopped eating grains and drinking water, and chanted the name of Mahasthamaprapta Bodhisattva (大勢至菩薩). On the seventh day, he bathed, changed his clothes, sat upright, and told the assembly, 'Mahasthamaprapta Bodhisattva is now here to welcome me.' He then passed away in his seat. (From 'Comprehensive Records of Buddhas and Patriarchs')

Hu Song

Hu Song, a native of Huzhou, usually believed in and turned towards the Buddha Dharma, cultivating various merits. One night, he suddenly dreamed that the Buddha told him, 'You may build a house to welcome me.' Song then built a pavilion to enshrine Amitabha (彌陀). On the evening of his death, he suddenly said, 'The Buddha's light shines upon me.' He passed away after saying these words. (From 'Comprehensive Records of Buddhas and Patriarchs')

Lu Wei

Lu Wei, a native of Qiantang, initially served as a state official. In middle age, he grew weary of the world and diligently cultivated Pure Land practices, forming two societies, the Lotus Sutra (法華) and Avatamsaka Sutra (華嚴) societies, each with about a hundred people. After twenty years, they became large gatherings. Wei personally transcribed various scriptures, including the Lotus Sutra, Avatamsaka Sutra, Perfect Enlightenment Sutra (圓覺), Diamond Sutra (金剛), and Golden Light Sutra (金光明). One day, he changed his clothes, sat upright, chanted the Buddha's name, and passed away. (From 'Comprehensive Records of Buddhas and Patriarchs')

Yan Bangrong

Yan Bangrong, a native of Qingyang in Chizhou, once encountered a monk in middle age who advised him to cultivate Pure Land practices and recite the Rebirth Mantra (往生咒). He then abstained from meat and blood, reciting the mantra a thousand times every morning facing west, and also led various men and women to recite it in unison. After twenty years, on the first day of the first month of the Shaoxi era, he read the Mahaparinirvana Sutra (大涅槃經) and sighed, 'Life is but a dream; why should I be attached to it?' On the first day of the third month, he smelled an extraordinary fragrance that lingered throughout the day. His son dreamed of Amitabha Buddha (阿彌陀佛) emitting great light, illuminating the entire hall, all turning golden. Five days later, he rose in the morning, completed his usual recitations, and told his family, 'I shall depart today; be careful not to disturb me.' He then faced west, closed his eyes, and sat in the lotus position. After midday, he suddenly rose and said, 'I am leaving.' He then stood up, took a few steps, extended his hands to form a mudra, smiled, and passed away. (From 'Essays on the Land of Bliss')

類)。

吳克己

吳克己。字復之。自號鎧庵居士。居於婺之浦江。嘗苦目疾。或勸令持圓通大士號。從之。疾良已。遂起深信心。讀楞嚴至空生心內。猶云點太清。豁如發矇。既讀宗鏡錄。久之。有悟入。著法華樞鍵。迴向極樂。曰。不讀法華。無以明我心本具妙法。不生安養。無以證我心本具妙法。如來諄諄示誨。智者懇懇宏經。佛祖垂慈。初無異轍也。乾道中。寓蘇州。與寶積實公為蓮社。命工繪十界九品圖于兩廡。一示萬法唯心。一指西方徑路。社友鐘離松為之記。嘉定七年冬。終於寶山。遺言以僧禮茶毗。壽七十五(佛祖統紀樂邦文類)。

陳君璋

陳君璋。黃巖人。生於元時。年四十。皈心佛法。與妻葉氏。誦法華經。迴向極樂。歷二十年。疾篤。命其子景星扶之坐。曰。吾歸去。景星曰歸何處去。曰。沒處去。令死後用桑門阇維法。合掌稱阿彌陀佛而逝(往生集)。

王九蓮

王九蓮。不詳其所出。亦元時人也。䖍修凈業。依經作觀。然夜所夢佛。皆肖像。非活佛也。一日遇僧寂公。告以故。寂公曰。此易耳。子能憶先公容貌乎。曰。能。夢所見與生時有異乎。曰。不異也。寂公曰。佛本無相。因心有相。子欲見佛。即以先公作阿彌陀佛想。作眉間白毫光想。作

【現代漢語翻譯】現代漢語譯本：吳克己吳克己，字復之，自號鎧庵居士，居住在婺州（今浙江金華）的浦江。他曾飽受眼疾之苦，有人勸他持念圓通大士（觀世音菩薩）的名號，他聽從了，疾病很快痊癒。於是他生起深深的信心，讀《楞嚴經》至『空生心內』時，仍然覺得像是在擦拭太清鏡一樣，直到豁然開朗，如同撥開迷霧。後來他讀了《宗鏡錄》，經過長時間的研習，有所領悟。他著有《法華樞鍵》，迴向極樂世界，說：『不讀《法華經》，無法明白我心本具的妙法；不生安養（極樂世界），無法證悟我心本具的妙法。如來佛諄諄教誨，智者懇切地弘揚經典，佛祖垂慈，自始至終沒有不同的途徑啊。』乾道年間，他居住在蘇州，與寶積實公一起成立蓮社，命工匠在兩邊的廂房繪製十界九品圖，一個是爲了展示萬法唯心，一個是爲了指明通往西方的捷徑。社友鐘離松為這件事寫了記。嘉定七年冬天，他在寶山去世，遺言用僧人的禮儀火化。享年七十五歲（出自《佛祖統紀·樂邦文類》）。陳君璋陳君璋，黃巖（今浙江臺州黃巖區）人，生於元朝。四十歲時，皈依佛法，與妻子葉氏一起誦讀《法華經》，迴向極樂世界。過了二十年，他病情嚴重，命他的兒子景星扶他坐起來，說：『我要回去了。』景星問：『要回哪裡去？』他說：『回到沒有地方去的地方。』囑咐死後用桑門（僧人）的阇維（火化）法，合掌稱念阿彌陀佛而逝世（出自《往生集》）。王九蓮王九蓮，不清楚他的籍貫，也是元朝人。虔誠地修習凈土法門，依照經典作觀想。然而晚上夢中所見的佛，都是肖像，不是活佛。有一天遇到僧人寂公，告訴他緣由。寂公說：『這很容易。你能記得你已故父親的容貌嗎？』他說：『能。夢中所見與他生前有什麼不同嗎？』他說：『沒有不同。』寂公說：『佛本沒有固定的相，因為心有分別才顯現出相。你想要見佛，就用你已故父親的形象來作阿彌陀佛的觀想，作眉間白毫光（佛的眉間放出的光芒）的觀想，作……』

【English Translation】 English version: Wu Keji Wu Keji, styled Fuzhi, and self-styled Hermit of Armor-An, lived in Pujiang of Wuzhou (present-day Jinhua, Zhejiang). He once suffered from eye disease. Someone advised him to uphold the name of the Great Being of Perfect Penetration (Guanshiyin Bodhisattva). He followed this advice, and his illness soon healed. Thereupon, he developed deep faith. When reading the Shurangama Sutra to 'emptiness arises within the mind,' he still felt like he was polishing a Taiqing mirror, until he suddenly became enlightened, as if dispelling a fog. Later, he read the Zongjinglu (Record of the Source Mirror), and after a long period of study, he had some understanding. He wrote the 'Key to the Lotus Sutra,' dedicating it to the Pure Land of Ultimate Bliss, saying: 'Without reading the Lotus Sutra, one cannot understand the wonderful Dharma inherent in my mind; without being born in the Land of Peace and Nourishment (Pure Land), one cannot realize the wonderful Dharma inherent in my mind. The Tathagata earnestly teaches, the wise diligently propagate the scriptures, and the Buddhas and Patriarchs bestow compassion, with no different paths from beginning to end.' During the Qiandao era, he resided in Suzhou and, together with Baoji Shigong, established a Lotus Society, commissioning craftsmen to paint the Ten Realms and Nine Grades in the two wings, one to show that all dharmas are mind-only, and the other to point out the shortcut to the West. Fellow member Zhongli Song wrote a record of this event. In the winter of the seventh year of the Jiading era, he passed away in Baoshan, leaving instructions to be cremated according to the monastic rites. He lived to be seventy-five years old (from 'Collected Works on the Land of Bliss' in Records of the Buddhist Patriarchs). Chen Junzhang Chen Junzhang, a native of Huangyan (present-day Huangyan District, Taizhou, Zhejiang), was born during the Yuan Dynasty. At the age of forty, he took refuge in the Buddha Dharma and, together with his wife, Lady Ye, recited the Lotus Sutra, dedicating it to the Pure Land of Ultimate Bliss. After twenty years, his illness became severe. He instructed his son, Jingxing, to help him sit up and said, 'I am going back.' Jingxing asked, 'Where are you going back to?' He said, 'Going back to where there is no place to go.' He instructed that after his death, the Samana (monk) cremation method should be used, and he passed away with his palms together, reciting Amitabha Buddha (from Collected Biographies of Rebirth). Wang Jiulian Wang Jiulian, whose origin is unknown, was also a person of the Yuan Dynasty. He diligently practiced the Pure Land Dharma, meditating according to the scriptures. However, the Buddhas he saw in his dreams were all portraits, not living Buddhas. One day, he met the monk Jikong and told him the reason. Jikong said, 'This is easy. Can you remember the appearance of your deceased father?' He said, 'Yes.' Jikong asked, 'Is there any difference between what you see in your dreams and how he was when he was alive?' He said, 'No difference.' Jikong said, 'The Buddha originally has no fixed form; it is because the mind has distinctions that forms appear. If you want to see the Buddha, then use the image of your deceased father to visualize Amitabha Buddha, visualize the white hair curl between his eyebrows (the light emitted from the Buddha's eyebrows), visualize...'

面如真金想。作坐寶蓮華想。久久想成。漸見其身。日高日大。遍虛空界。則見活佛矣。九蓮如法修之。自後每夢見父。心輒謂是佛。久之。其父遂引坐蓮華。與說法要。九蓮心開。進修益篤。有父執馬生者。遠客歸。見九蓮言。某日得危疾。為冥吏所攝。歷諸地獄。正惶急。忽有金光照身。光中一人坐蓮華。呼我字。諦視之。乃尊公也。命吏送歸。遂復活。不識尊公何修至此。九蓮語以故。馬生亦感動。誓同修凈業云(瑯環記)。

楊嘉袆

楊嘉袆。字邦華。吉安泰和人。明萬曆中諸生也。少好學。于書無所不窺。已而潛心內典。年十三。持不殺戒。蚤虱無所傷。至二十餘。入南京國子監。俄疾作。夢遊地獄。見地藏菩薩于冥陽殿。覺而放諸生物。延僧誦經。唱佛號已而謂人曰。吾將逝矣。青蓮華現吾前。非凈土境乎。遂晝夜唱佛號不絕。命侍者息燭曰。吾常在光明中。不須燭也。問何所見。曰。蓮開四色。問見彌陀否。曰。見彌陀現千丈身。問觀音。曰。身與彌陀等。唯不見勢至耳。言訖。忽躍起拈香曰。彌陀經功德。不可說。不可說。不可說。吾已得上品生矣。寂然而逝(往生集)。

陳道民

陳道民。法名明覺。吳江人。自幼蔬食。嘉靖二十六年。投祇園法師為弟子。受優婆塞戒。

【現代漢語翻譯】現代漢語譯本想像佛像的面容如同真正的黃金。想像自己坐在寶蓮花上。長久地這樣想像，逐漸地就能看見佛的身影。佛的身影一天比一天高大，遍佈整個虛空。這樣就能見到活佛了。像九蓮一樣如法地修行，之後每次夢見父親，心裡就認為那是佛。時間久了，他的父親就引他坐在蓮花上，為他說法要。九蓮因此心開悟解，修行更加精進。有個他父親的朋友馬生，從遠方做客回來，見到九蓮說：『某天我得了重病，被陰間的官吏抓走，經歷了各種地獄。正在惶恐著急的時候，忽然有一道金光照在我的身上，金光中有一個人坐在蓮花上，喊我的名字。仔細一看，竟然是您的父親。他命令官吏送我回來，我才得以復活。不知道您的父親修到了什麼境界，竟然能做到這樣。』九蓮把事情的緣由告訴了他，馬生也非常感動，發誓要一起修行凈土法門。（出自《瑯環記》）

楊嘉袆

楊嘉袆（Yang Jia Yi），字邦華，吉安泰和人。是明朝萬曆年間的讀書人。他從小就喜歡學習，對各種書籍都廣泛涉獵。後來，他潛心研究佛經。十三歲時，就開始持不殺生戒，連跳蚤和虱子都不傷害。到了二十多歲，進入南京國子監學習。不久，他生病了，夢中游歷地獄，在冥陽殿見到了地藏菩薩（Ksitigarbha Bodhisattva）。醒來后，他就放生各種生物，請僧人誦經，唸誦佛號。之後，他對人說：『我將要離開了。青色的蓮花現在出現在我的面前，這難道不是凈土的景像嗎？』於是，他日夜不停地念誦佛號。他命令侍者熄滅蠟燭，說：『我經常處在光明之中，不需要蠟燭。』人們問他看到了什麼，他說：『蓮花開放出四種顏色。』問他是否見到了彌陀佛（Amitabha Buddha），他說：『見到了彌陀佛顯現出千丈高的身軀。』問他觀音菩薩（Avalokitesvara），他說：『觀音菩薩的身軀與彌陀佛一樣高大，只是沒有見到勢至菩薩（Mahasthamaprapta）。』說完，他忽然跳起來，拿起香說：『《彌陀經》的功德，不可說，不可說，不可說。我已經得到上品往生了。』說完就安靜地去世了。（出自《往生集》）

陳道民

陳道民，法名明覺，吳江人。從小就吃素。嘉靖二十六年，拜祇園法師為弟子，受了優婆塞戒。

【English Translation】 English version Imagine the face of the Buddha as if it were true gold. Imagine yourself sitting on a jeweled lotus flower. Imagine this for a long time, and gradually you will see the Buddha's form. The Buddha's form grows taller and larger day by day, filling the entire void. Then you will see the living Buddha. Practice like Jiu Lian according to the Dharma, and afterwards, every time you dream of your father, you will think of him as the Buddha. After a long time, his father led him to sit on a lotus flower and expounded the Dharma to him. Jiu Lian's mind opened and he became enlightened, and his practice became even more diligent. A friend of his father, Ma Sheng, returned from a distant journey and told Jiu Lian: 'One day I fell seriously ill and was captured by underworld officials, experiencing various hells. Just as I was terrified and anxious, suddenly a golden light shone on my body, and in the light, a person sat on a lotus flower, calling my name. Upon closer inspection, it was your father. He ordered the officials to send me back, and I was revived. I don't know what state your father has cultivated to, to be able to do this.' Jiu Lian told him the reason, and Ma Sheng was also moved, vowing to cultivate the Pure Land Dharma together. (From 'Lang Huan Ji')

Yang Jia Yi

Yang Jia Yi, styled Banghua, was a native of Taihe in Ji'an. He was a scholar during the Wanli reign of the Ming Dynasty. He loved learning from a young age and delved into all kinds of books. Later, he devoted himself to studying Buddhist scriptures. At the age of thirteen, he began to observe the precept of non-killing, not harming even fleas and lice. In his twenties, he entered the Nanjing Imperial Academy. Soon after, he fell ill and dreamed of traveling to hell, where he saw Ksitigarbha Bodhisattva in the Underworld Palace. Upon waking, he released various living beings, invited monks to chant scriptures, and recited the Buddha's name. Afterwards, he said to people: 'I am about to depart. A blue lotus flower is now appearing before me, is this not a scene of the Pure Land?' Therefore, he recited the Buddha's name day and night without ceasing. He ordered the attendants to extinguish the candles, saying: 'I am constantly in the light, I do not need candles.' People asked him what he saw, and he said: 'The lotus flower is blooming in four colors.' Asked if he saw Amitabha Buddha, he said: 'I saw Amitabha Buddha manifesting a body of a thousand zhang in height.' Asked about Avalokitesvara, he said: 'Avalokitesvara's body is as tall as Amitabha Buddha's, but I did not see Mahasthamaprapta.' After speaking, he suddenly jumped up, picked up incense, and said: 'The merits of the Amitabha Sutra are inexpressible, inexpressible, inexpressible. I have already attained rebirth in the highest grade.' After saying this, he passed away peacefully. (From 'Wang Sheng Ji')

Chen Dao Min

Chen Dao Min, Dharma name Mingjue, was a native of Wujiang. He ate vegetarian food from a young age. In the twenty-sixth year of the Jiajing reign, he became a disciple of Dharma Master Qiyuan and received the Upasaka precepts.

六時課誦。口不離佛。萬曆十五年九月。預知時至。別諸道友。十七日夜。其婦方篝火絡絲。道民向婦拱手作別。坐床角上。脫鞋與襪。以帶並束之。曰。明朝著不成矣。歸亟呼兒女環視。中夜唸佛聲寂。便化去(獪園)。

唐廷任

唐廷任。字型如。金華蘭溪諸生也。天性醇愨。躬孝友之行。已而覺世無常。傾心至道。參云棲宏公。受唸佛三昧。遂力行之。閱十三年如一日。年六十。當仲冬之旦。謂諸子曰。新春十有一日。吾行矣。至期。盥漱整衣端坐。手結印。口稱佛號。微笑而逝。事在萬曆三十一年(往生集)。

戈以安

戈以安。錢塘人。事云棲宏公為師。法名廣泰。事親孝。好行陰德。晚歲奉佛甚䖍。與僧元素結春秋二社。爲念佛會。誦華嚴經。已而曰吾大限迫矣。當爲西歸計。遂閉一室習禪誦。晨夕不輟。預克歸期。前二日。家人來視。甚悲。以安曰。生必有滅。奚悲為。吾方凝神凈域。面覲彌陀。若等勿以情愛亂我正念。請元素至。共唱佛號。及期而化(往生集)。

孫叔子

孫叔子。安慶桐城人。父境吾居士。讀云棲彌陀疏鈔。喟然嘆曰。至哉妙用。旋乾轉坤。所謂十世古今。始終不離於當念。其唯唸佛一門乎。鑄阿彌陀佛像。按四十八愿以為莊嚴。像成。送

【現代漢語翻譯】現代漢語譯本六時課誦，口不離佛。萬曆十五年九月，預知時至，與各位道友告別。十七日夜裡，他的妻子正在篝火旁絡絲，道民向妻子拱手作別，坐在床角上，脫下鞋襪，用帶子把它們捆在一起，說：『明天早上恐怕不行了。』回家后急忙叫來兒女環繞觀看。半夜唸佛的聲音停止，便去世了（《獪園》）。

唐廷任，字型如，是金華蘭溪的諸生。天性純樸忠厚，身體力行孝道友愛。後來覺悟到世事無常，傾心於至高的佛道，參拜云棲宏公（Yúnqī Hónggōng，云棲寺的宏公大師），接受唸佛三昧（niànfó sānmèi，通過唸佛達到的一種禪定狀態），於是努力修行，十三年如一日。六十歲時，在仲冬的一個早晨，告訴兒子們說：『新春正月十一日，我就要走了。』到了那天，洗漱乾淨，整理好衣服端坐，手結印，口稱佛號，面帶微笑而逝。這件事發生在萬曆三十一年（《往生集》）。

戈以安，錢塘人，拜云棲宏公（Yúnqī Hónggōng，云棲寺的宏公大師）為師，法名廣泰。侍奉父母孝順，喜歡做好事不留名。晚年信奉佛教非常虔誠，與僧人元素結成春秋二社，舉辦唸佛會，誦讀《華嚴經》。不久后說：『我的大限快到了，應當為往生西方極樂世界做準備。』於是關閉一間屋子習禪誦經，早晚不停歇，預先確定了往生的日期。前兩天，家人來看望，非常悲傷。戈以安說：『生必有死，有什麼可悲傷的？我正在凝神于清凈的佛國，面見阿彌陀佛（Āmítuó Fó，西方極樂世界的佛）。你們不要用情愛擾亂我的正念。』請元素（Yuánsù，僧人）來，一起唱唸佛號，到了預定的日期便去世了（《往生集》）。

孫叔子，安慶桐城人，父親境吾居士，讀了云棲（Yúnqī，地名，寺廟名）的《彌陀疏鈔》，感慨嘆息道：『太妙了，這作用真是能扭轉乾坤，所謂的十世古今，始終不離於當下一念，恐怕只有唸佛這一法門才能做到吧。』於是鑄造阿彌陀佛（Āmítuó Fó，西方極樂世界的佛）像，按照四十八愿來裝飾佛像，佛像鑄成，送

【English Translation】 English version Practicing recitation six times a day, his mouth never left the Buddha's name. In September of the fifteenth year of the Wanli era, he knew in advance the time of his death, and bid farewell to his fellow practitioners. On the night of the seventeenth, his wife was by the fire reeling silk. Daomin bowed to his wife in farewell, sat on the corner of the bed, took off his shoes and socks, and tied them together with a belt, saying, 'I'm afraid I won't make it to tomorrow morning.' Returning home, he hurriedly called his children to surround him. In the middle of the night, the sound of reciting the Buddha's name ceased, and he passed away (from 'Kuai Yuan').

Tang Tingren, with the courtesy name Tiru, was a student from Lanxi, Jinhua. He was naturally pure and honest, and practiced filial piety and brotherly love. Later, realizing the impermanence of the world, he devoted himself to the supreme Dharma, visited Yunqi Honggong (Yúnqī Hónggōng, Master Honggong of Yunqi Temple), and received the Samadhi of Buddha Recitation (niànfó sānmèi, a state of meditative concentration achieved through reciting the Buddha's name), which he then diligently practiced, day after day for thirteen years. At the age of sixty, on a morning in mid-winter, he told his sons, 'On the eleventh day of the new spring, I will depart.' When the day arrived, he washed, dressed neatly, sat upright with his hands forming a mudra, and recited the Buddha's name with a smile before passing away. This event occurred in the thirty-first year of the Wanli era (from 'Collections on Rebirth').

Ge Yi'an, a native of Qiantang, took Yunqi Honggong (Yúnqī Hónggōng, Master Honggong of Yunqi Temple) as his teacher, and his Dharma name was Guangtai. He was filial to his parents and liked to perform virtuous deeds in secret. In his later years, he was very devout in his devotion to Buddhism, and formed the Spring and Autumn Societies with the monk Yuansu, holding Buddha recitation gatherings and reciting the Avatamsaka Sutra. Soon after, he said, 'My time is near, and I should prepare for my rebirth in the Western Pure Land.' Therefore, he closed himself in a room to practice Chan meditation and recite scriptures, morning and evening without ceasing, and predetermined the date of his rebirth. Two days before, his family came to visit, deeply saddened. Ge Yi'an said, 'Birth is inevitably followed by death, what is there to be sad about? I am concentrating my mind on the pure Buddha-land, and will meet Amitabha Buddha (Āmítuó Fó, the Buddha of the Western Pure Land). Do not let your affection disturb my right mindfulness.' He asked Yuansu (Yuánsù, a monk) to come and chant the Buddha's name together, and he passed away on the appointed day (from 'Collections on Rebirth').

Sun Shuzi, a native of Tongcheng, Anqing, whose father, Layman Jingwu, read Yunqi's (Yúnqī, place name, temple name) 'Commentary on the Amitabha Sutra' and sighed in admiration, 'How wonderful, this function can truly reverse heaven and earth, the so-called ten ages of past and present, are always inseparable from the present moment, perhaps only the Dharma gate of Buddha recitation can achieve this.' Therefore, he cast an image of Amitabha Buddha (Āmítuó Fó, the Buddha of the Western Pure Land), decorating the image according to the forty-eight vows. Once the image was completed, he sent

之云棲。因乞法名為廣寓。稱弟子。叔子年十二。從焉。遂受五戒。法名大圩。歸而斷葷血棄科舉業。修唸佛三昧。勤苦不惜身命。俄見兩比邱持蓮華立於前。曰。孺子善哉。一心凈土。復見化人誦金剛經一晝夜。乃瞿然起坐。曰。彌陀觀音。皆來迎我。結金剛拳印。唱阿彌陀佛數聲。泊然而寂。有凈土十二時歌傳於世。其室中歲產瑞芝。卒之歲。有大如斗者。其色或如金。或如赤白輪(往生集云棲法匯)。

郭大林

郭大林。湯陰人。亦專志凈業。年七十六。一日謂其子曰。明午吾去矣。無疾而逝(往生集)。

劉通志

劉通志。順天人。精勤唸佛。年五十二。得疾。念益切。其法侶李白齋先卒。通志絕而復甦。謂家人曰。白齋與我。當同生凈土。已維舟待矣。為我易衣。掛念珠于項從之。遂逝(往生集)。

郝熙載

郝熙載。錢塘諸生。為人忠信不欺。晚歸云棲之教。法名廣定。居家禪誦無間。已而得疾。一日忽舉首視窗外。謂其子曰。今者別一乾坤矣。夜半云。佛坐蓮華臺現吾前。吾往矣。遂逝。事在萬曆三十九年(往生集)。

杜居士

杜居士。遺其名。順天宛平人。隱西山端光寺側古齋堂中。三十年專志唸佛。對人唯合掌稱佛號。預知將終。禮懺九日。

【現代漢語翻譯】現代漢語譯本到了云棲（地名，位於浙江杭州），（他）請求法師賜予法名廣寓，自稱弟子。叔子（人名）十二歲時，跟隨（廣寓），於是受了五戒，法名大圩。回家后，斷絕葷腥，放棄科舉，修習唸佛三昧（佛教修行方法，通過專注唸佛達到一心不亂的境界），勤奮刻苦，不顧惜身命。不久，看見兩位比丘（佛教出家男子）手持蓮花站在面前，說：『孺子（對年輕人的愛稱）真好啊，一心向往凈土。』又看見化人誦讀《金剛經》一晝夜。於是瞿然（驚懼的樣子）起身坐起，說：『彌陀（阿彌陀佛的簡稱），觀音（觀世音菩薩的簡稱），都來迎接我了。』結金剛拳印（佛教手印），唱唸阿彌陀佛數聲，安然而逝。有《凈土十二時歌》流傳於世。他的房間里每年都生長瑞芝（一種祥瑞的靈芝），去世的那一年，有大如斗的瑞芝，其顏色或如金，或如赤白相間的輪狀（往生集云棲法匯）。

郭大林

郭大林，湯陰（地名，位於河南）人，也專心致志于凈土法門。七十六歲時，有一天對他的兒子說：『明天中午我就要走了。』無疾而逝（往生集）。

劉通志

劉通志，順天（古代行政區域名，大致相當於今天的北京）人，精進勤奮地念佛。五十二歲時，得了疾病，唸佛更加懇切。他的法侶（一起修行的同伴）李白齋先去世了。劉通志昏厥後又甦醒，對家人說：『白齋和我，應當一同往生凈土，他已經維繫好船隻等待了。』為我更換衣服，把念珠掛在脖子上，跟隨他去。』於是去世（往生集）。

郝熙載

郝熙載，錢塘（地名，位於浙江杭州）的讀書人。為人忠誠守信，不欺騙他人。晚年歸依云棲的教法，法名廣定。在家禪修誦經，從不間斷。不久得了疾病。有一天忽然抬頭看著窗外，對他的兒子說：『如今要告別這個世界了。』半夜說：『佛（指阿彌陀佛）坐在蓮花臺上顯現在我面前，我要去了。』於是去世。這件事發生在萬曆三十九年（往生集）。

杜居士

杜居士，遺失了他的名字，是順天宛平（地名，位於今天的北京）人。隱居在西山端光寺旁的古齋堂中，三十年專心致志地念佛。對人只是合掌稱念佛號。預先知道自己將要去世，禮懺九日。

【English Translation】 English version He went to Yunqi (place name, located in Hangzhou, Zhejiang). He requested the Dharma master to grant him the Dharma name Guangyu, calling himself a disciple. Shuzi (person's name) was twelve years old when he followed (Guangyu), and then received the Five Precepts, with the Dharma name Daxu. After returning home, he stopped eating meat and fish, abandoned the imperial examination, and practiced the Samadhi (a state of meditative consciousness) of Buddha-name recitation, diligently and tirelessly, without regard for his life. Soon, he saw two Bhikkhus (Buddhist monks) holding lotus flowers standing in front of him, saying, 'Young man, well done! Your heart is set on the Pure Land.' He also saw a manifested being reciting the Diamond Sutra for a day and a night. Then he suddenly sat up in alarm and said, 'Amitabha (short for Amitabha Buddha), Avalokiteshvara (short for Avalokitesvara Bodhisattva), have come to welcome me.' He formed the Vajra fist mudra (a Buddhist hand gesture), chanted Amitabha Buddha's name several times, and passed away peacefully. The 'Twelve Hours Song of the Pure Land' is passed down in the world. Auspicious Ganoderma (a type of medicinal mushroom symbolizing good fortune) grew in his room every year. In the year of his death, there was one as large as a dou (a unit of volume), its color either like gold or like a red and white wheel (Collected Biographies of Rebirth, Yunqi Dharma Assembly).

Guo Dalin

Guo Dalin, a native of Tangyin (place name, located in Henan), was also dedicated to the Pure Land practice. At the age of seventy-six, he said to his son one day, 'I will be leaving tomorrow at noon.' He passed away without illness (Collected Biographies of Rebirth).

Liu Tongzhi

Liu Tongzhi, a native of Shuntian (ancient administrative region, roughly equivalent to present-day Beijing), diligently and assiduously recited the Buddha's name. At the age of fifty-two, he fell ill, and his recitation became even more earnest. His Dharma companion (fellow practitioner) Li Baizhai passed away earlier. Liu Tongzhi fainted and then revived, saying to his family, 'Baizhai and I should be reborn in the Pure Land together. He has already moored the boat and is waiting.' Change my clothes and hang the rosary around my neck, and I will follow him.' Then he passed away (Collected Biographies of Rebirth).

Hao Xizai

Hao Xizai, a scholar from Qiantang (place name, located in Hangzhou, Zhejiang), was loyal and trustworthy, and did not deceive others. In his later years, he turned to the teachings of Yunqi, with the Dharma name Guangding. He practiced Chan meditation and recited scriptures at home without interruption. Soon after, he fell ill. One day, he suddenly raised his head and looked out the window, saying to his son, 'Now I am leaving this world.' In the middle of the night, he said, 'The Buddha (referring to Amitabha Buddha) is sitting on a lotus platform appearing before me, I am going.' Then he passed away. This event occurred in the thirty-ninth year of the Wanli era (Collected Biographies of Rebirth).

Du Layman

Du Layman, whose name was lost, was a native of Wanping, Shuntian (place name, located in present-day Beijing). He lived in seclusion in the ancient meditation hall next to Duanguang Temple in the Western Hills, and for thirty years he devoted himself to reciting the Buddha's name. He only put his palms together and chanted the Buddha's name to people. Knowing in advance that he was about to pass away, he performed repentance rituals for nine days.

誦至懺中懇切語。輒流涕哽咽。遂絕食日飲水少許。懺畢坐脫。浹旬始殮。顏色如生。有五色云盤屋上。山中人傳異之(往生集)。

吳大恩

吳大恩。仁和人。仁慈好施。恤孤窮。護生命。鄉里稱之。已而皈心佛法。晨夕誦經。唱佛號。一日別眾。跏趺而逝。神色煥然。室有香氣。事在萬曆四十年(往生集)。

吳繼勛

吳繼勛。字用卿。江南徽州人。性沉毅。嗜善若渴。晚修凈業。持往生咒。唱佛號。日有定課。嘗失足墮江中。有物籍之。流十里。躍而登舟。眾以為神。已而患背疽。持誦自若。俄而正念示寂(往生集)。

華居士

華居士。杭州江干人。醇樸無偽。與人不款曲。中年獨處一室。不涉世事。唯孜孜唸佛而已。及將卒。自知時至。更衣正寢。手整冠。端坐。別眾而逝(往生集)。

顧原

顧原。字清甫。號寶幢居士。應天人。嘉靖間諸生也。少豪雋。工詩。善書畫。年及四十。盡棄所習。斷酒肉。構小樓。獨坐其上。精修禪觀。豕人女子。絕不見其面。每夜五更起。擊大木魚。高聲唱阿彌陀佛。其舍旁有屠兒。每聞木魚聲即起屠家。一日遲起。恚而責其妻。妻曰。爾不聞彼道人日打木魚唸佛邪。自不知罪。乃責我。何也。屠兒愕然即折刀不復屠。

【現代漢語翻譯】現代漢語譯本：誦讀懺悔文時，言辭懇切，常常流淚哽咽。於是停止進食，每天只喝少量的水。懺悔完畢后，坐化圓寂。經過十天才入殮，顏色如同活著一般。有五色祥雲盤旋在屋頂上，山裡的人都傳說是奇異的事情（出自《往生集》）。

吳大恩

吳大恩，是仁和縣人。仁慈善良，喜歡施捨，憐憫孤兒和窮人，保護生命，鄉里人都稱讚他。後來皈依佛法，早晚誦經，唱唸佛號。有一天，他向眾人告別，結跏趺坐而逝，神色煥發，房間里有香氣。這件事發生在萬曆四十年（出自《往生集》）。

吳繼勛

吳繼勛，字用卿，是江南徽州人。性格沉穩堅毅，喜愛行善如同口渴一般。晚年修習凈土法門，持誦往生咒（Cintamani-dharani），唱唸佛號，每天都有固定的功課。曾經失足掉入江中，有東西托著他，漂流了十里，然後跳上船。人們都認為這是神蹟。後來他患了背疽，持誦如常，不久就以正念安詳示寂（出自《往生集》）。

華居士

華居士，是杭州江干人。純樸誠實，不與人虛情假意。中年時獨自居住在一間屋子裡，不參與世俗事務，只是勤奮地念佛。等到將要去世時，自己知道時間到了，更換衣服，在正房安臥，整理好帽子，端正地坐著，向眾人告別而逝（出自《往生集》）。

顧原

顧原，字清甫，號寶幢居士（Baochuang Jushi），是應天府人，嘉靖年間的讀書人。年輕時豪放灑脫，擅長寫詩，精通書法和繪畫。到了四十歲，完全放棄了所學的技藝，斷絕酒肉，建造了一座小樓，獨自坐在上面，精進地修習禪觀。婦女和外人，都見不到他的面。每天晚上五更時分起床，敲擊大的木魚，高聲唱唸阿彌陀佛（Amitabha）。他的住所旁邊有一個屠夫，每次聽到木魚的聲音就起床宰殺牲畜。有一天，屠夫起晚了，生氣地責備他的妻子。妻子說：『你沒聽到那位道人每天敲木魚唸佛嗎？自己不知道罪過，反而責備我，這是為什麼呢？』屠夫聽了愕然，立即折斷了屠刀，不再從事屠宰的行業。

【English Translation】 English version: When reciting the repentance liturgy with earnest words, he would often shed tears and choke with sobs. Consequently, he stopped eating and only drank a small amount of water each day. After completing the repentance, he sat in meditation and passed away peacefully. It took ten days before the body was prepared for burial, and his complexion remained as if he were still alive. Five-colored auspicious clouds hovered over the roof, and the people in the mountains spread the word that it was an extraordinary event (from 'Biographies of the Reborn').

Wu Da'en

Wu Da'en was a native of Renhe County. He was kind and generous, enjoyed giving alms, had compassion for orphans and the poor, and protected life. The people in his village praised him. Later, he took refuge in the Buddha's teachings, reciting scriptures and chanting the Buddha's name morning and evening. One day, he bid farewell to the community, sat in the lotus position, and passed away peacefully, his expression radiant, and the room filled with fragrance. This event occurred in the fortieth year of the Wanli era (from 'Biographies of the Reborn').

Wu Jixun

Wu Jixun, styled Yongqing, was a native of Huizhou in Jiangnan. He was of a calm and resolute nature, and loved doing good deeds as if he were parched with thirst. In his later years, he cultivated the Pure Land practice, reciting the Rebirth Mantra (Cintamani-dharani) and chanting the Buddha's name, with a fixed daily routine. Once, he accidentally fell into the river, and something supported him, allowing him to drift for ten li before he jumped onto a boat. People considered this a miracle. Later, he suffered from a carbuncle on his back, but he continued his recitations as usual. Soon after, he passed away peacefully with right mindfulness (from 'Biographies of the Reborn').

Layman Hua

Layman Hua was a native of Jianggan in Hangzhou. He was pure and sincere, and did not engage in insincere interactions with others. In middle age, he lived alone in a room, not involving himself in worldly affairs, but only diligently reciting the Buddha's name. When he was about to pass away, he knew the time had come, changed his clothes, lay down in the main room, adjusted his hat, sat upright, bid farewell to the community, and passed away peacefully (from 'Biographies of the Reborn').

Gu Yuan

Gu Yuan, styled Qingfu, named himself Baochuang Jushi (Baochuang Jushi), was a native of Yingtian Prefecture, and a student during the Jiajing era. In his youth, he was bold and unrestrained, skilled in writing poetry, and proficient in calligraphy and painting. When he reached the age of forty, he completely abandoned his learned skills, abstained from alcohol and meat, built a small building, and sat alone inside, diligently practicing Chan meditation. Women and outsiders were never allowed to see his face. Every night, he would rise at the fifth watch, strike a large wooden fish, and loudly chant Amitabha (Amitabha). Next to his residence lived a butcher, who would rise to slaughter animals every time he heard the sound of the wooden fish. One day, the butcher woke up late and angrily blamed his wife. His wife said, 'Didn't you hear that Daoist priest striking the wooden fish and chanting the Buddha's name every day? You don't realize your own sins, but instead blame me. Why is that?' The butcher was stunned and immediately broke his knife, no longer engaging in the butchering trade.

一時屠兒從而徙業者甚眾。原與棲霞雲谷禪師善。結西方社。憨山清公一日至棲霞寺。望見一道者。閑閑如孤鶴。即之。其目不瞬。脫若遺世。已而入殿門。禮舍利塔。瞻拜良久。塔頂忽現五色光。赭如寶錯。清公異之。以語云谷。雲谷曰。此寶幢也。方作西方觀耳。頃之。示微疾。請名僧數人相對唱佛號。已而內人走報曰。滿宅聞蓮華香。眾驚喜。原恬然如平時。徐語僧曰。我坐蓮華中半月餘。見彌陀法身。遍虛空世界。世界皆金色。佛視我微笑而挈我。又以袈裟覆我。我決定往西方矣。諸子涕泣請曰。父即往。奈兒輩何。原笑曰。汝將謂我生邪。死邪。而獨不觀于日乎。日出于東而沒于西。是果沒乎。遂剋期。沐浴更衣。端坐而逝。蓮香三日始歇(憨山夢遊集)。

朱元正

朱元正。海鹽諸生也。平生有志聖學。律身甚嚴。年六十餘深入禪悅。居宅后敝屋中。閉關不問家事。每日晨誦法華經一卷。日過中則靜坐。其門人陳則梁訪之曰。先生年高。盍少開酒禁。元正曰。子謂我須調養血氣邪。不知我于生死已畫得斷。則梁竦然。其年七月語其子曰。吾在此無事。可行矣。問何處去。曰。西方去。子及孫固留。至十二月朔。示微疾。不食。家人蒼黃治殮具。元正曰。勿忙。此後八日半夜事也。及期。端坐

【現代漢語翻譯】現代漢語譯本：當時，很多以屠宰為業的人跟隨他改變了職業。朱元正原本與棲霞寺的雲谷禪師交好，一起結成了西方社。憨山清公有一天來到棲霞寺，遠遠望見一位道者，悠閒自在如同孤鶴一般。走近一看，他的眼睛一眨不眨，彷彿已經超脫了塵世。不久，道者進入殿門，禮拜舍利塔，瞻仰了很久。突然，塔頂顯現出五彩的光芒，紅色的光芒如同寶石般絢麗。清公對此感到驚異，便告訴了雲谷禪師。雲谷禪師說：『這是寶幢啊，他正在修習西方觀。』不久之後，朱元正示現輕微的疾病，請了幾位有名的僧人相對唸誦佛號。之後，家裡的僕人跑來報告說：『整個宅子里都聞到了蓮花的香味。』大家又驚又喜，而朱元正卻像平時一樣平靜。他慢慢地對僧人說：『我坐在蓮花中已經半個多月了，看見彌陀（Amitabha，阿彌陀佛）的法身遍佈虛空世界，整個世界都是金色的。佛對我微笑，並拉著我，又用袈裟覆蓋著我。我決定要往生西方極樂世界了。』他的兒子們哭著請求說：『父親您要往生了，那我們怎麼辦呢？』朱元正笑著說：『你們是認為我生了嗎？還是死了呢？難道你們沒有觀察過太陽嗎？太陽從東方升起，又從西方落下，難道是真的消失了嗎？』於是，他確定了往生的日期，沐浴更衣，端坐而逝。蓮花的香味過了三天之後才消散。（出自《憨山夢遊集》）朱元正，是海鹽縣的一位讀書人。他一生立志于聖賢的學問，嚴格要求自己。六十歲之後，他深入禪定的喜悅之中，住在住宅後方簡陋的屋子裡，閉關不出，不問家事。每天早上誦讀《法華經》一卷，過了中午就不吃飯。他的門人陳則梁拜訪他說：『先生您年紀大了，何不稍微解除一下戒酒的禁令？』朱元正說：『你是認為我需要調養血氣嗎？你不知道我已經了斷了生死。』陳則梁聽后肅然起敬。那年七月，朱元正告訴他的兒子說：『我在這裡沒有什麼事了，可以走了。』兒子問他要去哪裡，他說：『去西方極樂世界。』兒子和孫子極力挽留他。到了十二月初一，朱元正示現輕微的疾病，不吃東西。家人慌忙地準備壽衣棺材。朱元正說：『不要著急，這是八天半夜之後的事情。』到了約定的日期，朱元正端坐。

【English Translation】 English version: At that time, many butchers followed him in changing their professions. Zhu Yuanzheng was originally on good terms with Chan Master Yungu of Qixia Temple and together they formed the Western Society. One day, Han Shan Qinggong (Hanshan Deqing) arrived at Qixia Temple and saw from afar a Daoist, leisurely like a solitary crane. Approaching him, his eyes did not blink, as if he had transcended the world. Soon after, he entered the temple gate, paid homage to the Sharira Pagoda, and gazed at it for a long time. Suddenly, five-colored lights appeared on the top of the pagoda, the red color as brilliant as precious gems. Qinggong was amazed by this and told Yungu. Yungu said, 'This is the Jewel Banner (Bao幢), he is practicing the Western Contemplation.' Soon after, Zhu Yuanzheng showed a slight illness and invited several famous monks to chant the Buddha's name facing each other. Later, a servant from the house ran to report, 'The whole house smells of lotus flowers.' Everyone was surprised and delighted, but Zhu Yuanzheng was as calm as usual. He slowly said to the monks, 'I have been sitting in a lotus flower for more than half a month, and I have seen the Dharma body of Amitabha (Amitabha, 阿彌陀佛) pervading the empty world, the whole world is golden. The Buddha smiled at me and took me, and covered me with his kasaya (袈裟). I am determined to be reborn in the Western Pure Land.' His sons wept and pleaded, 'Father, if you are going to be reborn, what will become of us?' Zhu Yuanzheng smiled and said, 'Do you think I am alive? Or dead? Have you not observed the sun? The sun rises in the east and sets in the west, is it really gone?' Thus, he set the date of his rebirth, bathed and changed his clothes, and passed away peacefully while sitting upright. The fragrance of lotus lasted for three days before it dissipated. (From 'Hanshan's Dream Journey Collection') Zhu Yuanzheng was a scholar from Haiyan County. Throughout his life, he aspired to the learning of the sages and strictly disciplined himself. After the age of sixty, he deeply entered the joy of Chan meditation, living in a dilapidated house behind his residence, secluded and not asking about family affairs. Every morning, he recited one chapter of the Lotus Sutra, and after noon, he did not eat. His disciple Chen Zeliang visited him and said, 'Sir, you are old, why not slightly lift the ban on alcohol?' Zhu Yuanzheng said, 'Do you think I need to nourish my blood and qi? You do not know that I have already severed the cycle of birth and death.' Chen Zeliang was awed. In July of that year, Zhu Yuanzheng told his son, 'I have nothing to do here, I can go.' His son asked him where he was going, and he said, 'To the Western Pure Land.' His son and grandson tried hard to keep him. On the first day of the twelfth month, Zhu Yuanzheng showed a slight illness and did not eat. The family hurriedly prepared funeral clothes and a coffin. Zhu Yuanzheng said, 'Do not rush, this will happen eight and a half days later.' On the appointed date, Zhu Yuanzheng sat upright.

欲逝。復曰。吾生平秋毫不負人。今冬舍后匠人。為我平後門一片地。欲待明年元日。便老人出關行步。其好意未報。因取紙作詩謝之。寂然而逝。時方雞鳴。預戒家人。臨行勿令婦女來。過二三時乃來。來亦勿哭。比天明。眷屬至。皆哭。元正復張目搖頭。令婦女去。去盡乃瞑(法華持驗紀事)。

周廷璋

周廷璋。號楚峰。雲南人也。生於正德嘉靖間。為人淳樸。治家不計有無。有輒散之貧者。人與之語。輒笑。或謔之詈辱之。亦笑而已。素向佛法。晨起必誦金剛彌陀觀音諸經各一卷。充然自得。曰。吾不離日用。不涉貪愛。如是而已。年八十七。以清明日上冢。決辭祖考。還謂其婦曰。吾將行矣。彌陀迎我。觀音勢至俱來也。已而曰。觀音謂我絕葷五日。可西行。遂日食一粥一蔬。至期。沐而冠。令子弟誦七如來名而已。誦經既畢。端坐而逝。翼日。有香發於體。貌如生(金剛靈應錄)。

程見山

程見山。以字傳。遺其名。天性孝友。少為賈。已而棄去。家居精研佛理。禮誦有定程。雖冗不廢。晚年益靜默。日以禪觀為業。疾革。家人方蒼黃。見山云。汝等無出聲。我方澄念。以西方為歸。平時所愿。今克從矣。遂卒。年七十六(劉子威禪悅小草)。

張守約

【現代漢語翻譯】現代漢語譯本將要離世時，他說：『我一生從未虧待過任何人。今年冬天，請舍后的工匠為我平整後門的一片土地，我想等到明年元旦，讓老人們可以出關行走。這份好意我還沒來得及報答。』於是拿起紙寫詩感謝他，然後寂然離世。當時正是雞鳴時分。他預先告誡家人，臨終時不要讓婦女過來，過兩三個時辰再來，來了也不要哭。等到天亮，家人們趕到，都哭了起來。元正又睜開眼睛搖頭，讓婦女們離開，等她們都離開后才閉上眼睛。（《法華持驗紀事》）

周廷璋

周廷璋，號楚峰，是雲南人。生於正德嘉靖年間。為人淳樸，治理家業不計較有無，有了就分給貧困的人。別人和他說話，他總是笑著迴應。有人戲弄他、辱罵他，他也只是笑笑而已。他一向信奉佛法，每天早晨必定誦讀《金剛經》（Jingang Jing，Diamond Sutra）、《彌陀經》（Mituo Jing，Amitabha Sutra）、《觀音經》（Guanyin Jing，Avalokitesvara Sutra）等經各一遍，感到非常滿足。他說：『我不離開日常生活，不涉及貪婪和愛慾，就這樣而已。』八十七歲時，在清明節上墳，告別祖先，回來對他的妻子說：『我將要走了，阿彌陀佛（Amituo Fo，Amitabha Buddha）來迎接我，觀音（Guanyin，Avalokitesvara）和大勢至（Dashizhi，Mahasthamaprapta）都來了。』不久又說：『觀音告訴我絕葷五日，可以往生西方。』於是每天只吃一碗粥和一份蔬菜。到了約定的日子，沐浴后戴上帽子，讓子弟誦唸七如來名號。誦經完畢，端坐而逝。第二天，身體發出香味，容貌如同活著的時候。（《金剛靈應錄》）

程見山

程見山，以字行世，遺忘了他的名字。天性孝順友愛。年輕時做商人，後來放棄了，在家精研佛理，禮拜誦經有固定的功課，即使事務繁忙也不廢棄。晚年更加安靜沉默，每天以禪觀為業。病重時，家人正驚慌失措，見山說：『你們不要出聲，我正在澄心念佛，以西方為歸宿，平時的願望，現在可以實現了。』於是去世，享年七十六歲。（《劉子威禪悅小草》）

張守約

【English Translation】 English version As he was about to pass away, he said, 'In my life, I have never wronged anyone in the slightest. This winter, please have the craftsman behind the house level a piece of land behind the back door for me. I want to wait until the New Year's Day next year so that the elderly can go out and walk. I haven't had a chance to repay this kindness.' So he took paper and wrote a poem to thank him, and then passed away silently. It was the time when the rooster crowed. He forewarned his family not to let women come near when he was dying, and to come after two or three hours, and not to cry when they came. When dawn broke, the family members arrived and all cried. Yuanzheng opened his eyes again and shook his head, telling the women to leave. Only after they had all left did he close his eyes. (From 'Records of Miraculous Events of the Lotus Sutra')

Zhou Tingzhang

Zhou Tingzhang, also known as Chufeng, was a native of Yunnan. He was born during the Zhengde and Jiajing periods. He was simple and honest, managing his household without being concerned about wealth. He would distribute his possessions to the poor. When people spoke to him, he always responded with a smile. If someone teased or insulted him, he would just smile. He had always believed in Buddhism. Every morning, he would recite one chapter each of the Diamond Sutra (Jingang Jing, 金剛經), the Amitabha Sutra (Mituo Jing, 彌陀經), and the Avalokitesvara Sutra (Guanyin Jing, 觀音經), feeling very content. He said, 'I do not depart from daily life, nor do I involve myself in greed and desire. That is all.' At the age of eighty-seven, he went to the ancestral graves on Qingming Festival to bid farewell to his ancestors. Upon returning, he said to his wife, 'I am about to depart. Amitabha Buddha (Amituo Fo, 阿彌陀佛) is coming to greet me, and Avalokitesvara (Guanyin, 觀音) and Mahasthamaprapta (Dashizhi, 大勢至) are coming with him.' After a while, he said, 'Avalokitesvara told me to abstain from meat for five days, and then I can be reborn in the Western Paradise.' So he ate only a bowl of porridge and a vegetable dish each day. On the appointed day, he bathed and put on his hat, and had his children recite the names of the Seven Tathagatas. After the recitation was finished, he sat upright and passed away. The next day, a fragrance emanated from his body, and his appearance was as if he were alive. (From 'Records of Miraculous Responses to the Diamond Sutra')

Cheng Jianshan

Cheng Jianshan, known by his courtesy name, his given name forgotten. He was naturally filial and fraternal. He was a merchant in his youth, but later abandoned it and devoted himself to studying Buddhist principles at home. He had a fixed routine of worship and recitation, which he did not abandon even when busy. In his later years, he became even more quiet and silent, and devoted himself to meditation and contemplation every day. When he was seriously ill, his family was in a panic. Jianshan said, 'Do not make any noise. I am concentrating on my thoughts, taking the Western Paradise as my destination. My usual wish can now be fulfilled.' Then he passed away at the age of seventy-six. (From 'Small Grass of Zen Joy by Liu Ziwei')

Zhang Shouyue

。浙江秀水縣人。貧而好施。倡諸同志。廣行利益事。以百千種計。晚乃盡謝世事。一蔬一飯。日誦西方佛名。嘗擬寒山詩三百首。激勸緇素。一以凈土為歸。一云。凈土大法門。彌陀大願力。千生萬劫來。今朝始識得。當生難遭想。慎勿更錯失。唸佛求往生。貴在心專一。一云。物外寄閑身。諸緣任運歇。不染半默塵。唯唸一聲佛。性使軟如綿。心要硬如鐵。肯作無益事。水底去撈月。一云。昨日入蓮社。口佛心亦佛。今日火宅中。事雜念亦雜。若非根器深。未免塵勞汩。是以古哲人。山中修凈業。一云。上品見佛速。下品見佛遲。雖有遲速異。終無退轉時。參禪病著相。唸佛貴斷疑。實實有凈土。實實有蓮池。一云。七十古來稀。前面無多日。急急辨盤纏。猶恐來不及。橫也任他橫。直也任他直。安得閑工夫。與之分皁白。妻陶氏。自歸守約。亦課誦無間。守約詣普陀禮大士。陶氏謂二子曰。吾平日參是心作佛。至今始悟。娑婆緣盡。吾其行矣。剋期端坐而逝。次日守約歸。成殮。俄而棺上出青蓮華。其數五(擬寒山詩並序往生集)。

莊廣還

莊廣還。字復真。嘉興桐鄉人。少為儒。已而學醫。年四十餘。頗厭世事。遂從事養生術。久之致疾。乃喟然曰。吾獨不能為天地間一間人乎。遂構小園。疊

【現代漢語翻譯】現代漢語譯本：莊守約，浙江秀水縣人。家境貧寒卻樂於施捨。他倡導各位同道，廣泛地做有益於他人的事情，種類多達成百上千。晚年完全放下世俗事務，粗茶淡飯，每天誦唸西方阿彌陀佛的名號。他曾經模仿寒山詩寫了三百首詩，激勵僧人和俗人，都以求生凈土為最終歸宿。其中一首說：『凈土是大法門，阿彌陀佛有大願力。千生萬劫以來，今天才認識到。應當生起難得遭遇的想法，千萬不要再錯過。唸佛求往生，貴在心專一。』另一首說：『身寄託于塵世之外，各種因緣任其自然消歇。不沾染半點塵埃，唯獨唸誦一聲佛。性情要像棉花一樣柔軟，心志要像鋼鐵一樣堅硬。不肯做無益的事情，如同到水底去撈月亮。』又一首說：『昨天進入蓮社，口唸佛心也念佛。今天身處火宅之中，事務繁雜念頭也雜亂。如果不是根基深厚，難免被塵世勞苦所困擾。因此古代的哲人，在山中修習凈土法門。』又一首說：『上品往生見佛快，下品往生見佛慢。雖然有快慢的差異，最終都不會退轉。參禪容易執著于表象，唸佛貴在斷除疑惑。實實在在有凈土，實實在在有蓮池。』又一首說：『人生七十古來稀，前面的日子不多了。急忙準備好路費，還恐怕來不及。橫著也任他橫，豎著也任他豎。哪裡有空閑的功夫，與他分辨是非黑白。』他的妻子陶氏，自從嫁給他后就遵守節儉，也每天堅持誦經唸佛。莊守約前往普陀山禮拜觀音大士，陶氏對兩個兒子說：『我平日參悟『是心作佛』的道理，直到今天才真正領悟。我在娑婆世界的緣分已盡，我將要走了。』她預先定好日期，端坐而逝。第二天莊守約回到家，為她整理入殮。不久，棺材上長出青蓮花，數量有五朵（以上內容出自《擬寒山詩並序往生集》）。莊廣還，字復真，嘉興桐鄉人。年輕時學習儒學，後來學習醫術。四十多歲時，頗為厭倦世事，於是從事養生之術。時間長了，得了疾病，於是感嘆道：『難道我不能做天地間一個閑散的人嗎？』於是建造小園，堆砌假山。

【English Translation】 English version: Zhuang Shouyue (person's name), was a native of Xiushui County (county in Zhejiang Province), Zhejiang. He was poor but loved to give alms. He advocated among his like-minded friends to widely engage in beneficial deeds, numbering in the hundreds and thousands. In his later years, he completely relinquished worldly affairs, living on simple vegetarian meals and reciting the name of Amitabha Buddha (Buddha of Western Paradise) daily. He once imitated the style of Hanshan's (Tang Dynasty poet) poems, writing three hundred poems to encourage both monastics and laypeople, all with the aim of seeking rebirth in the Pure Land (Sukhavati). One poem says: 'The Pure Land is a great Dharma gate, Amitabha's great vows are powerful. For thousands of lifetimes, only today have I recognized it. One should generate the thought of encountering something rare, and be careful not to miss it again. Reciting the Buddha's name seeking rebirth, the key lies in a focused mind.' Another poem says: 'The body is entrusted outside the world, let all conditions naturally cease. Not tainted by even half a speck of dust, only reciting the name of Buddha. The nature should be as soft as cotton, the mind must be as hard as iron. Refusing to do useless things, like trying to scoop the moon from the bottom of the water.' Yet another poem says: 'Yesterday I entered the Lotus Society (Pure Land Buddhist group), the mouth recites Buddha and the mind also recites Buddha. Today I am in the burning house (world of suffering), affairs are mixed and thoughts are also mixed. If the roots are not deep, one cannot avoid being troubled by worldly affairs. Therefore, ancient sages cultivated Pure Land practice in the mountains.' Another poem says: 'Rebirth in the upper grades allows one to see the Buddha quickly, rebirth in the lower grades allows one to see the Buddha slowly. Although there is a difference in speed, there is ultimately no regression. Chan (Zen) practice easily becomes attached to appearances, reciting the Buddha's name values cutting off doubts. Truly there is a Pure Land, truly there is a Lotus Pond.' Another poem says: 'Seventy years is rare since ancient times, there are not many days ahead. Quickly prepare travel expenses, still fearing it will be too late. Let it be horizontal or let it be vertical. Where is the leisure time to distinguish between right and wrong?' His wife, Tao (surname), since marrying him, adhered to frugality and also diligently recited scriptures without interruption. Zhuang Shouyue went to Mount Putuo (Buddhist sacred mountain) to pay homage to the Great Bodhisattva (Avalokiteshvara), Tao said to her two sons: 'I usually contemplate the principle of 'the mind itself makes the Buddha', and only today have I truly understood it. My karmic connection with the Saha world (world of suffering) is exhausted, I am about to depart.' She set a date and passed away while sitting upright. The next day, Zhuang Shouyue returned home and prepared her for encoffining. Soon after, blue lotus flowers grew on the coffin, numbering five (The above content comes from 'Collected Poems Imitating Hanshan with Preface on Rebirth'). Zhuang Guanghuan (person's name), courtesy name Fuzhen, was a native of Tongxiang, Jiaxing. In his youth, he studied Confucianism, and later he studied medicine. When he was over forty years old, he became quite weary of worldly affairs, so he engaged in the art of nourishing life. After a long time, he became ill, and then sighed and said: 'Can I not be a leisurely person in the world?' So he built a small garden and piled up artificial mountains.

石樹華木。嘯歌其中。一日睹華開落。悟身無常。即毀園。閉關坐禪。取金剛諸經誦之。偶出遊杭州。遇一翁。與之語學佛。翁曰。子學佛。誰所師。曰。未也。翁曰。子不讀柳子厚服氣書乎。云棲有蓮池禪師者。近在此。盍往師之。應曰。諾。遂徒步詣云棲。謁蓮池。蓮池授以唸佛法。遂受五戒。歸家日課阿彌陀佛五萬聲。未半載。心地寂然。年八十。再詣云棲。受菩薩戒。歸老於家。居常病其鄉人。不知正法。多宗邪教。閱凈土諸經論。掇其語要。名曰凈土資糧集。以導眾信。鄉人從而化焉(凈土資糧集)。

鮑宗肇

鮑宗肇。字性泉。紹興山陰人。家世信佛。宗肇既冠。斷葷酒。能覆誦法華楞嚴二經。每日一週。其父命鬻楮于嘉興。怒其折閱。罰之跪。良久起。則已默轉楞嚴竟矣。嘗從紫柏散木諸老師游。晚而歸心云棲。篤志凈業。兼肆力于方山合論永明宗鏡錄諸書。信解通利。自號天鼓居士。著書曰天樂鳴空。臨終囑其子治齋。邀法侶王季常等緇衣數人至。同聲誦西方佛號。日西時。忽合掌謝眾曰。與諸君永別矣。遂趺坐而化(天樂鳴空集)。

莊嚴

莊嚴。字平叔。松江華亭人。深達佛法。導諸同事。衣履所餘。常以施人。家有一子一婿。視之泊如也。間作詩。及小詞。皆清遠有

【現代漢語翻譯】現代漢語譯本石樹華木（石頭、樹木、花朵、樹木）。嘯歌其中（在其中吟嘯歌唱）。一日睹華開落（有一天看到花開花落）。悟身無常（領悟到自身無常）。即毀園（隨即毀壞園林）。閉關坐禪（閉門禪坐）。取金剛諸經誦之（取來《金剛經》等經典誦讀）。偶出遊杭州（偶然出遊杭州）。遇一翁（遇到一位老翁）。與之語學佛（與他談論學佛之事）。翁曰（老翁說）。子學佛（你學佛）。誰所師（以誰為師）？曰（答道）。未也（沒有）。翁曰（老翁說）。子不讀柳子厚服氣書乎（你沒有讀過柳宗元的《服氣書》嗎）？云棲有蓮池禪師者（云棲寺有位蓮池禪師）。近在此（就在附近）。盍往師之（何不去拜他為師）？應曰（答應說）。諾（好的）。遂徒步詣云棲（於是步行前往云棲寺）。謁蓮池（拜見蓮池大師）。蓮池授以唸佛法（蓮池大師傳授他念佛法門）。遂受五戒（於是受了五戒）。歸家日課阿彌陀佛五萬聲（回家每日唸誦阿彌陀佛五萬聲）。未半載（不到半年）。心地寂然（心地清凈安寧）。年八十（八十歲時）。再詣云棲（再次前往云棲寺）。受菩薩戒（受菩薩戒）。歸老於家（回家養老）。居常病其鄉人（常常為鄉人不瞭解正法而擔憂）。不知正法（不知道正法）。多宗邪教（大多信奉邪教）。閱凈土諸經論（閱讀凈土宗的各種經典論著）。掇其語要（摘取其中的重要語句）。名曰凈土資糧集（命名為《凈土資糧集》）。以導眾信（用來引導大眾信仰）。鄉人從而化焉（鄉人因此而受到感化）。(凈土資糧集)

鮑宗肇

鮑宗肇（人名）。字性泉（字）。紹興山陰人（紹興山陰人）。家世信佛（世代信佛）。宗肇既冠（鮑宗肇成年後）。斷葷酒（斷絕葷腥酒肉）。能覆誦法華楞嚴二經（能夠背誦《法華經》和《楞嚴經》）。每日一週（每天一遍）。其父命鬻楮于嘉興（他的父親命令他在嘉興賣紙）。怒其折閱（生氣他虧本）。罰之跪（懲罰他跪著）。良久起（過了很久站起來）。則已默轉楞嚴竟矣（就已經在心裡默誦完《楞嚴經》了）。嘗從紫柏散木諸老師游（曾經跟隨紫柏、散木等老師遊學）。晚而歸心云棲（晚年歸心於云棲寺）。篤志凈業（專心修習凈土法門）。兼肆力于方山合論永明宗鏡錄諸書（同時努力研讀《方山合論》、《永明宗鏡錄》等書）。信解通利（深信理解，通達順利）。自號天鼓居士（自號天鼓居士）。著書曰天樂鳴空（著書名為《天樂鳴空》）。臨終囑其子治齋（臨終囑咐他的兒子準備齋飯）。邀法侶王季常等緇衣數人至（邀請法友王季常等幾位僧人到）。同聲誦西方佛號（一同唸誦西方阿彌陀佛名號）。日西時（太陽西下時）。忽合掌謝眾曰（忽然合掌感謝大家說）。與諸君永別矣（要和各位永別了）。遂趺坐而化（於是盤腿坐化）。(天樂鳴空集)

莊嚴

莊嚴（人名）。字平叔（字）。松江華亭人（松江華亭人）。深達佛法（深刻通達佛法）。導諸同事（引導同事們）。衣履所餘（衣物鞋襪等剩餘的）。常以施人（常常用來施捨給別人）。家有一子一婿（家裡有一個兒子一個女婿）。視之泊如也（看待他們很淡泊）。間作詩（偶爾寫詩）。及小詞（以及小詞）。皆清遠有（都很清麗深遠）。

【English Translation】 English version Shi Shu Hua Mu (stones, trees, flowers, and wood). Xiao Ge qi zhong (Whistling and singing among them). Yi ri du hua kai luo (One day, seeing the flowers bloom and fall). Wu shen wu chang (Realized the impermanence of the body). Ji hui yuan (Immediately destroyed the garden). Bi guan zuo chan (Closed himself in for meditation). Qu Jin Gang zhu jing song zhi (Took the Diamond Sutra and other scriptures to recite). Ou chu you Hangzhou (Accidentally traveled to Hangzhou). Yu yi weng (Met an old man). Yu zhi yu xue Fo (Talked with him about studying Buddhism). Weng yue (The old man said). Zi xue Fo (You study Buddhism). Shui suo shi (Who is your teacher)? Yue (Replied). Wei ye (None). Weng yue (The old man said). Zi bu du Liu Zihou fu qi shu hu (Have you not read Liu Zongyuan's 'Book on Breath Cultivation')? Yunqi you Lianchi chanshi zhe (There is a Chan Master Lianchi at Yunqi Temple). Jin zai ci (He is nearby). He wang shi zhi (Why not go and take him as your teacher)? Ying yue (Replied). Nuo (Yes). Sui tu bu yi Yunqi (Then walked to Yunqi Temple). Ye Lianchi (Visited Master Lianchi). Lianchi shou yi nian Fo fa (Lianchi taught him the method of reciting the Buddha's name). Sui shou wu jie (Then received the Five Precepts). Gui jia ri ke Amituofo wu wan sheng (Returned home and recited Amitabha Buddha's name 50,000 times daily). Wei ban zai (In less than half a year). Xin di ji ran (The mind became peaceful and serene). Nian ba shi (At the age of eighty). Zai yi Yunqi (Went to Yunqi Temple again). Shou Pusa jie (Received the Bodhisattva Precepts). Gui lao yu jia (Returned home to live out his old age). Ju chang bing qi xiang ren (Often worried about his fellow villagers). Bu zhi zheng fa (Not knowing the true Dharma). Duo zong xie jiao (Mostly believing in heretical teachings). Yue Jingtu zhu jing lun (Read various scriptures and treatises on Pure Land Buddhism). Duo qi yu yao (Extracted the essential words). Ming yue Jingtu ziliao ji (Named it 'Collection of Resources for Pure Land'). Yi dao zhong xin (To guide the faith of the masses). Xiang ren cong er hua yan (The villagers were thus transformed). (Jingtu ziliao ji)

Bao Zongzhao

Bao Zongzhao (person's name). Zi Xingquan (style name). Shaoxing Shanyin ren (Person from Shanyin, Shaoxing). Jia shi xin Fo (The family has believed in Buddhism for generations). Zongzhao ji guan (Once Zongzhao reached adulthood). Duan hun jiu (He abstained from meat and alcohol). Neng fu song Fahua Lengyan er jing (He could recite the Lotus Sutra and the Shurangama Sutra from memory). Mei ri yi zhou (Once a day). Qi fu ming yu zhu yu Jiaxing (His father ordered him to sell paper in Jiaxing). Nu qi zhe yue (Angered by his losses). Fa zhi gui (Punished him to kneel). Liang jiu qi (After a long time, he stood up). Ze yi mo zhuan Lengyan jing yi (He had already silently recited the entire Shurangama Sutra). Chang cong Zibai Sanmu zhu laoshi you (He once traveled with teachers such as Zibai and Sanmu). Wan er gui xin Yunqi (In his later years, he returned to Yunqi Temple). Du zhi jing ye (Dedicated himself to the Pure Land practice). Jian si li yu Fangshan helun Yongming zongjing lu zhu shu (Also devoted himself to studying books such as 'Fangshan Helun' and 'Yongming Zongjing Lu'). Xin jie tong li (His faith and understanding were thorough and clear). Zi hao Tiangu jushi (He called himself Layman Tiangu). Zhu shu yue Tianle ming kong (He wrote a book called 'Heavenly Music Resounds in the Sky'). Lin zhong zhu qi zi zhi zhai (On his deathbed, he instructed his son to prepare a vegetarian meal). Yao fa lu Wang Jichang deng zi yi shu ren zhi (Invited several monks, including his Dharma friend Wang Jichang, to come). Tong sheng song Xifang Fo hao (Together they chanted the name of Amitabha Buddha of the Western Paradise). Ri xi shi (When the sun was setting). Hu he zhang xie zhong yue (Suddenly he put his palms together and thanked everyone, saying). Yu zhu jun yong bie yi (I am saying goodbye to you all forever). Sui fu zuo er hua (Then he sat in the lotus position and passed away). (Tianle ming kong ji)

Zhuangyan

Zhuangyan (person's name). Zi Pingshu (style name). Songjiang Huating ren (Person from Huating, Songjiang). Shen da Fo fa (Deeply understood the Buddha Dharma). Dao zhu tongshi (Guided his colleagues). Yi lv suo yu (What was left of his clothing and shoes). Chang yi shi ren (He often used to give to others). Jia you yi zi yi xu (He had one son and one son-in-law). Shi zhi bo ru ye (He regarded them with indifference). Jian zuo shi (Occasionally wrote poems). Ji xiao ci (And short lyrics). Jie qing yuan you (All were clear and profound).

致。嘗調滿庭芳一闋云。六十餘年。片時春夢。覺來剛熟黃梁。浮華幻影。有甚好風光。冷眼輕輕覷破。急翻身蹬斷絲韁。兒孫戲從他搬演。何必看終場。青山茅一把。殘生活計。別作商量。但隨緣消遣。洗缽焚香。先送心歸極樂。恣逍遙。寶樹清涼。堪悲也。回頭望處。業海正茫茫。天啟四年。卒于其友鬍子灝之園。崑山王弱生錄其詞。以為數年中所見學道人。以平叔為第一也(王弱生河渚集)。

黃承惠

黃承惠。字元孚。杭州錢塘人。為人耿介。不合俗。不能治生產。事大母母盡孝。好施與。鄰人寒無衣者。解衣衣之。無食者。傾其囊中錢與之。妻弟聞啟初。奇其清苦。導往云棲宏公所。以弟子禮見。宏公名之曰凈明。其後得嘔血疾。積三歲弗瘳。且亟。啟初教之念佛。承惠方苦痛。弗省。啟初厲聲曰。汝眼光墮地。即今知痛者。畢竟落在何處。承惠悚然曰。將奈何。啟初曰。莫如唸佛。承惠曰。爾教我念自性彌陀邪。念極樂彌陀邪。啟初曰。汝將謂有二邪。承惠遽有省。請慧文法師至。設佛像。為說凈土因緣。承惠欣然。請法師為剃髮。受沙彌戒。屏家屬。唱佛號。默轉蓮華經七日。家人皆聞蓮華香。忽微笑說偈曰。一物不將來。一物不將去。高山頂上一輪秋。此是本來真實意。乃命家人治齋供

【現代漢語翻譯】現代漢語譯本：致。曾填寫一首《滿庭芳》詞說：『六十多年，片刻春夢，醒來剛熟黃粱。浮華幻影，有什麼好風光。冷眼輕輕看破，急忙翻身蹬斷絲韁。兒孫的戲任他們搬演，何必看到終場。青山茅屋一把，殘年生活另作打算。只隨緣消遣，洗缽焚香。先送心歸極樂（指西方極樂世界），恣意逍遙，寶樹清涼。可悲啊，回頭望去，業海正茫茫。』天啟四年，卒於他的朋友鬍子灝的園中。崑山王弱生記錄了他的詞，認為數年中所見學道之人，以平叔為第一。（王弱生《河渚集》）。

黃承惠

黃承惠，字元孚，杭州錢塘人。為人剛直，不合流俗，不善於經營生計。侍奉大母（祖母）非常孝順，喜歡施捨。鄰居寒冷沒有衣服的，就脫下自己的衣服給他們；沒有食物的，就把口袋裡的錢全部給他們。妻子的弟弟聞啟初，認為他清貧刻苦，引導他去云棲寺拜見宏公（指云棲寺的住持），以弟子的禮節拜見。宏公給他取名為凈明。之後得了吐血的疾病，積累了三年也沒有痊癒，而且病情危急。聞啟初教他念佛。黃承惠正痛苦，沒有理會。聞啟初厲聲說：『你眼光落地，現在知道痛苦的，最終會落在何處？』黃承惠驚恐地說：『將怎麼辦？』聞啟初說：『不如唸佛。』黃承惠說：『你教我念自性彌陀（指自己本性的彌陀佛）呢，還是念極樂彌陀（指西方極樂世界的彌陀佛）呢？』聞啟初說：『你難道認為有兩個嗎？』黃承惠立刻有所領悟。請慧文法師來，設定佛像，為他說凈土（指西方極樂世界）的因緣。黃承惠欣然，請法師為他剃髮，受沙彌戒，屏退家人，唱唸佛號，默默地誦轉《蓮華經》七日。家人都聞到蓮華的香味。忽然微笑說偈語：『一物不帶來，一物不帶去，高山頂上一輪秋，此是本來真實意。』於是命令家人準備齋飯供養。

【English Translation】 English version: To. He once composed a 'Man Ting Fang' poem, saying: 'Sixty-odd years, a fleeting spring dream, waking up just as the millet is cooked. Floating glories and illusions, what good scenery is there? With cold eyes, I lightly see through it, and quickly turn around and break the silken reins. Let the children and grandchildren perform their plays, why bother watching the end? A handful of green mountains and a thatched hut, a plan for the remaining years of life. Just enjoy it as fate allows, washing the bowl and burning incense. First send the heart to the Pure Land (referring to the Western Pure Land of Ultimate Bliss), freely roam, the jeweled trees are cool. How sad, looking back, the sea of karma is vast.' In the fourth year of Tianqi, he died in the garden of his friend Hu Zihao. Kunshan Wang Ruosheng recorded his poems, considering him the best among the Taoist practitioners he had seen in recent years. (Wang Ruosheng's 'Hezhu Collection').

Huang Chenghui

Huang Chenghui, courtesy name Yuanfu, was a native of Qiantang, Hangzhou. He was upright and did not conform to the customs, and was not good at managing a livelihood. He served his grandmother with utmost filial piety and liked to give alms. If neighbors were cold and had no clothes, he would take off his own clothes and give them; if they had no food, he would give them all the money in his pocket. His wife's younger brother, Wen Qichu, admired his purity and hardship, and led him to Yunqi Temple to see Master Hong (referring to the abbot of Yunqi Temple), greeting him with the etiquette of a disciple. Master Hong named him Jingming. Later, he contracted a disease of vomiting blood, which accumulated for three years without healing, and his condition was critical. Wen Qichu taught him to recite the Buddha's name. Huang Chenghui was in pain and did not pay attention. Wen Qichu said sternly: 'Your eyes are falling to the ground, now knowing the pain, where will you ultimately fall?' Huang Chenghui said in fear: 'What should I do?' Wen Qichu said: 'It is better to recite the Buddha's name.' Huang Chenghui said: 'Are you teaching me to recite the Self-Nature Amitabha (referring to the Amitabha Buddha of one's own nature), or to recite the Amitabha of the Pure Land (referring to the Amitabha Buddha of the Western Pure Land of Ultimate Bliss)?' Wen Qichu said: 'Do you think there are two?' Huang Chenghui immediately had an understanding. He invited Dharma Master Huiwen to set up a Buddha statue and explain the causes and conditions of the Pure Land (referring to the Western Pure Land of Ultimate Bliss). Huang Chenghui was delighted and asked the Dharma Master to shave his head and receive the Shramanera precepts, dismissed his family, chanted the Buddha's name, and silently recited the Lotus Sutra for seven days. The family all smelled the fragrance of the lotus. Suddenly, he smiled and said a verse: 'Not bringing a thing, not taking a thing away, a round autumn moon on the top of a high mountain, this is the original true meaning.' Then he ordered his family to prepare vegetarian food for offering.

佛。請僧唱佛號。讀云棲發願文。至云阿彌陀佛。放光接引。垂手提𢹂。歡然起坐。諦觀佛像而逝(憨山夢遊集)。

聞啟初

聞啟初。字子興。法名大晠。與承惠同鄉里。少善病。志欲出生死。乃往云棲受唸佛法門。云棲示寂。憨山清公來吊。啟初作禮白言。愿剃髮為弟子。清公曰。佛性四大不能拘。豈毛髮能為礙乎。況子有親在。未可也。啟初乃已。俄而疾作。啟初曰。吾當直往西方耳。疾無傷也。及疾甚。神志瞀亂。不能自持。大懼。亟命家人請僧至。唱佛號。越一日。瞀亂如故。復瞿然曰。生死根株。非他人所能㧞也。立起。盥沐著衣。對佛焚香煉臂。哀苦懺悔。徹夜無少倦。及還坐。神安志定。凈土現前。乃剃髮披袈裟。別眾而逝。憨山清公聞而嘆曰。勇哉聞生。其可謂烈丈夫矣(憨山夢遊集)。

沈咸

沈咸。字稚咸。吳江人。少穎異。弱冠補諸生。性純孝。父母相繼歿。哀毀骨立。偶閱彌陀楞嚴諸大乘經。有省參謁云棲大師歸。乃除葷腥。屏居邑之水西庵。專修凈土。日誦佛號五萬聲。寒暑無間。復莊書楞嚴經以薦母。嘗與僧淵鑒結凈土會。邑中人多從而化焉。忽一日謂其子婦曰。吾世緣已盡。西方佛來接引。吾隨之歸矣。頃之。面西趺坐而逝。時萬曆三十九年也。子宏。亦

【現代漢語翻譯】現代漢語譯本：佛（Buddha）。請僧人唱唸佛號。讀云棲發願文。當唸到『云阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）』時，（想像）阿彌陀佛放光接引，垂下手來提攜，（自己）歡喜地起身端坐，仔細觀看佛像后逝世（憨山夢遊集）。

聞啟初

聞啟初，字子興，法名大晠。與承惠是同鄉。從小體弱多病，立志要脫離生死輪迴。於是前往云棲（指云棲寺）接受唸佛法門。云棲大師圓寂后，憨山清公（指憨山德清）前來弔唁。啟初行禮稟告說：『希望剃髮成為您的弟子。』清公說：『佛性（Buddha-nature）不是四大（四大皆空中的四大，指地、水、火、風）所能束縛的，難道毛髮就能成為障礙嗎？況且你還有父母在世，不可以這樣做。』啟初於是作罷。不久，疾病發作。啟初說：『我應當直接往生西方極樂世界。疾病沒有妨礙。』等到病情嚴重時，神志昏亂，不能自持，非常害怕。急忙命令家人請僧人來，唱唸佛號。過了一天，昏亂依舊。又突然醒悟說：『生死（Samsara）的根源，不是他人所能拔除的。』立即起身，洗漱穿衣，對著佛像焚香燃臂（佛教的一種苦行方式），哀切痛苦地懺悔，整夜沒有絲毫倦意。等到重新坐下，神情安定，心志堅定，凈土（Pure Land，西方極樂世界）景象顯現在眼前。於是剃髮披上袈裟，向眾人告別后逝世。憨山清公聽聞後感嘆道：『勇敢啊，聞啟初！他真可以稱得上是剛烈的丈夫啊！』（憨山夢遊集）。

沈咸

沈咸，字稚咸，吳江人。從小聰明過人。成年後成為諸生（明清時府、州、縣學的生員）。天性純樸孝順。父母相繼去世，因過度悲傷而身體消瘦。偶然閱讀《彌陀經（Amitabha Sutra）》、《楞嚴經（Surangama Sutra）》等大乘經典，有所領悟，於是參拜云棲大師后回家。從此戒除葷腥，隱居在縣城的水西庵，專心修習凈土法門，每天唸誦佛號五萬聲，寒暑不間斷。又恭敬地書寫《楞嚴經》來超度母親。曾經與僧人淵鑒結成凈土法會。縣城中的許多人都因此而受到感化。忽然有一天對他的兒媳說：『我的世間緣分已經盡了，西方佛（Western Buddha，指阿彌陀佛）來接引我，我將跟隨他回去了。』不久，面向西方，盤腿坐化而逝。時間是萬曆三十九年。他的兒子沈宏，也（同樣信佛）。

【English Translation】 English version: Buddha. Please have the monks chant the Buddha's name. Read the Yunqi Vow Text. When reciting 'Yun Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land)', (imagine) Amitabha Buddha emitting light to receive and guide, lowering his hand to lift (oneself), joyfully rising and sitting upright, carefully observing the Buddha image before passing away (Hanshan's Dream Journey Collection).

Wen Qichu

Wen Qichu, styled Zixing, with the Dharma name Dasheng, was from the same village as Chenghui. He was sickly from a young age and aspired to escape the cycle of birth and death (Samsara). Therefore, he went to Yunqi (referring to Yunqi Temple) to receive the Pure Land (Pure Land Buddhism) practice of reciting the Buddha's name. After the passing of the Yunqi master, Hanshan Qinggong (referring to Hanshan Deqing) came to offer condolences. Qichu bowed and said, 'I wish to shave my head and become your disciple.' Qinggong said, 'Buddha-nature (Buddha-nature) cannot be confined by the Four Great Elements (the Four Great Elements in the concept of emptiness, referring to earth, water, fire, and wind), how can hair be an obstacle? Moreover, you still have parents alive, it is not permissible.' Qichu then desisted. Soon after, illness struck. Qichu said, 'I shall go directly to the Western Pure Land. The illness is no hindrance.' When the illness became severe, his mind was confused and he could not control himself, and he was very afraid. He hurriedly ordered his family to invite monks to chant the Buddha's name. After a day, the confusion remained. Then he suddenly awoke and said, 'The root of birth and death (Samsara) cannot be eradicated by others.' He immediately got up, washed and dressed, burned incense and offered an arm-burning (a form of ascetic practice in Buddhism) before the Buddha image, repenting with sorrow and pain, without the slightest fatigue throughout the night. When he sat down again, his mind was at peace and his will was firm, and the Pure Land (Pure Land, the Western Paradise) appeared before him. Then he shaved his head, donned a kasaya (Buddhist robe), bid farewell to the assembly, and passed away. Hanshan Qinggong, upon hearing this, sighed and said, 'Brave is Wen Qichu! He can truly be called a heroic man!' (Hanshan's Dream Journey Collection).

Shen Xian

Shen Xian, styled Zhixian, was a native of Wujiang. He was exceptionally intelligent from a young age. Upon reaching adulthood, he became a student (students of the prefectural, state, and county schools in the Ming and Qing dynasties). He was naturally pure and filial. After his parents passed away one after the other, he became emaciated due to excessive grief. He happened to read the Amitabha Sutra (Amitabha Sutra), the Surangama Sutra (Surangama Sutra), and other Mahayana scriptures, and gained some understanding. Therefore, he visited the Yunqi master and returned home. From then on, he abstained from meat and fish, secluded himself in the Shuixi Hermitage in the county, and devoted himself to the Pure Land practice, reciting the Buddha's name 50,000 times a day, without interruption in cold or heat. He also respectfully transcribed the Surangama Sutra to dedicate merit to his mother. He once formed a Pure Land assembly with the monk Yuanjian. Many people in the county were transformed by it. Suddenly one day, he said to his daughter-in-law, 'My worldly connections are exhausted, the Western Buddha (Western Buddha, referring to Amitabha Buddha) is coming to receive me, I will follow him back.' Soon after, he sat in full lotus posture facing west and passed away. The time was the thirty-ninth year of Wanli. His son, Shen Hong, also (believed in Buddhism).

修凈業。嘗血書金剛經(章夢易撰沉居士傳)。

朱鷺

朱鷺。字白民。吳江諸生也。少有俊才。親亡。棄諸生。學長生術。已而參云棲宏公。探求法要。宏公化去。鷺因禮塔作偈曰。我昔初謁師。問參禪唸佛。可用融通得。師答隨口出。若然是兩物。用得融通著。快哉此一語。令人心膽悅。時時舉向人。諸方遍傳說。唸佛人無盡。是指亦無盡。靈山會未散。蓮池舌長活。短偈作供養。合掌無縫塔。與王在公同游徑山。辟一軒居之。閱般若經。晚居蘇州蓮華峰下。偕山僧修唸佛三昧。自號西空居士。年八十。作辭世偈。沐浴更衣而逝(云棲法匯吳江志憨山夢遊集)。

吳瞻樓

吳瞻樓。遺其名。太倉人。晚年以家事付二子。篤修凈土。一意西邁。日持佛號萬聲。誦大小彌陀經。及往生咒。兼作西方觀。不雜餘業。閱十二年如一日。西方聖境。累見目前。床前時涌白蓮華。大如臼。童稚皆見之。年七十餘。怡然坐脫。子孫以事佛世其家焉(現果隨錄)。

吳鳴珙

吳鳴珙。字叔寶。太倉人。家素饒。好施。然不甚通佛法。年六十餘。忽別眾沐浴。延隆福寺印初法師。授三皈五戒。大呼出去者再。合掌逝矣。頃復開目語人曰。吾才發永絕塵世愿。勇猛念阿彌陀佛。蓮華世界。忽已現

【現代漢語翻譯】現代漢語譯本修凈業。嘗**金剛經(章夢易撰沉居士傳)。

朱鷺

朱鷺，字白民，是吳江縣的一個讀書人。他年輕時就很有才華。父母去世后，他放棄了讀書，學習長生不老之術。後來，他拜訪了云棲寺的宏公大師，探求佛法的精要。宏公大師圓寂后，朱鷺在塔前作偈說：『我當初拜見師父時，問參禪和唸佛是否可以融會貫通。師父回答說，隨緣而生。如果說它們是兩回事，用什麼才能把它們融合在一起呢？這句開示真讓人心悅誠服。我時常向人提起此事，各處都在傳頌。唸佛的人無窮無盡，所指引的道路也無窮無盡。靈山法會沒有結束，蓮池大師的教誨依然鮮活。我用這首短偈來供養，合掌敬拜這無縫之塔。』他和王在公一同遊覽徑山，開闢了一間屋子居住。閱讀《般若經》。晚年居住在蘇州蓮華峰下，與山中的僧人一同修習唸佛三昧，自號西空居士。八十歲時，他寫下辭世偈，沐浴更衣后安詳去世(云棲法匯吳江志憨山夢遊集)。

吳瞻樓

吳瞻樓，遺失了他的名字，是太倉人。晚年將家事交給兩個兒子，專心修習凈土法門，一心向往西方極樂世界。每天持唸佛號萬聲，誦讀《小彌陀經》和《往生咒》，並修習西方觀想，不夾雜其他事務。十二年如一日。西方極樂世界的景象，多次出現在眼前。床前時常涌現出白色的蓮花，大如石臼，孩子們都看見了。七十多歲時，安詳坐化。子孫世代以信奉佛法為家風(現果隨錄)。

吳鳴珙

吳鳴珙，字叔寶，是太倉人。家境富裕，樂善好施。但是不太通曉佛法。六十多歲時，忽然與眾人告別，沐浴后，請來隆福寺的印初法師，為他授三皈五戒。大聲呼喊『出去者再』，合掌去世。不久又睜開眼睛對人說：『我才發願永遠斷絕塵世的願望，勇猛地念誦阿彌陀佛，蓮花世界，忽然已經顯現。』

【English Translation】 English version Cultivating Pure Land practice. (From the biography of Layman Shen, written by Zhang Mengyi).

Zhu Lu

Zhu Lu (朱鷺), styled Baimin (白民), was a scholar from Wujiang (吳江). He possessed great talent in his youth. After the death of his parents, he abandoned his studies to learn the art of immortality. Later, he visited Master Hong (宏公) of Yunqi (云棲) Monastery, seeking the essence of the Dharma. After Master Hong passed away, Zhu Lu composed a verse before the stupa, saying: 'When I first visited the Master, I asked whether Chan meditation and Buddha recitation could be integrated. The Master replied, 'It arises spontaneously.' If they are two separate things, what can be used to integrate them? This single phrase is truly delightful and heartening. I often mention it to others, and it is widely spread everywhere. The number of people reciting the Buddha's name is endless, and the path it points to is also endless. The Vulture Peak Assembly has not dispersed, and Master Lianchi's (蓮池) tongue is still alive. I offer this short verse as a tribute, with palms joined in reverence to this seamless stupa.' He traveled to Jingshan (徑山) with Wang Zaigong (王在公), where they opened a room to reside. He read the Prajna Sutra. In his later years, he lived below Lotus Peak (蓮華峰) in Suzhou (蘇州), practicing the Samadhi of Buddha recitation with the monks of the mountain, calling himself the Layman of Western Emptiness (西空居士). At the age of eighty, he wrote a farewell verse, bathed, changed his clothes, and passed away peacefully. (From Yunqi Dharma Collection, Wujiang Records, and Hanshan's Dream Travels).

Wu Zhanlou

Wu Zhanlou (吳瞻樓), his given name is lost, was a native of Taicang (太倉). In his later years, he entrusted his family affairs to his two sons and devoted himself to cultivating the Pure Land, wholeheartedly aspiring to the Western Paradise. He recited the Buddha's name ten thousand times a day, chanted the Smaller Amitabha Sutra and the Rebirth Mantra, and practiced Western contemplation, without mixing in other activities. He continued this practice for twelve years as if it were a single day. The sacred realm of the Western Paradise appeared before him many times. White lotuses, as large as mortars, often emerged in front of his bed, and children all saw them. At the age of seventy, he passed away peacefully in a seated posture. His descendants continued to uphold the family tradition of revering the Buddha. (From Records of Manifest Retribution).

Wu Minggong

Wu Minggong (吳鳴珙), styled Shubao (叔寶), was a native of Taicang (太倉). His family was wealthy and generous, but he was not very knowledgeable about Buddhism. In his sixties, he suddenly bid farewell to everyone, bathed, and invited Dharma Master Yinchu (印初) of Longfu (隆福) Temple to administer the Three Refuges and Five Precepts to him. He shouted loudly, 'Those who should leave, leave again,' and passed away with his palms joined. Shortly after, he opened his eyes and said to the people, 'I have just made the vow to forever sever the desires of the mortal world, and vigorously recited Amitabha Buddha, the Lotus World, has suddenly appeared.'

前。自省平日何善。乃獲此報。傳語諸公。各須努力。言訖索水自照。恍悟曰。今生吳叔寶。前生徐和尚。復大呼快哉而逝。異香發於室(現果隨錄)。

王醇

王醇。字先民。揚州人。遍游吳越山水。參一雨禪師。受優婆塞戒。居山日誦蓮華經。已而歸揚州。居慈雲庵。䖍修凈業。顏其居曰寶蕊棲。臨終。預知時至。結跏趺坐。請僧環誦佛名而逝(王先民傳)。

陳至善

陳至善。字用拙。常熟人。孩時聞祖母誦佛號。啼輒止既入塾。讀論語。至朝聞道。夕死可矣。入問母曰。人死安歸。母不能答。以告其父。父曰。汝意云何。至善曰。欲知生死。其必聞道乎。父曰。是兒他日定入無生法。及長。聞云棲之風。慕之。篤志凈業。放諸生命。有寂公者。嗣法雲棲。已而結茅藤溪。至善為募金構禪院。一日寂公夢至善緇衣黃絳。含笑言別。亟走視之。見至善方誦佛號。右脅而逝(常熟志)。

張光緯

張光緯。字次民。無錫人。年十四。補諸生。明亡。棄舉業。家居課生徒。年五十餘。妻子盡喪。孑然獨處。因究心內典。自號息廬居士。奉云棲之教。所著文率以凈土為歸。日課佛名萬計。兼觀佛像。每夕禮佛。雙燈結華。或如珠。或如粟。或如瓔珞。如鬘云。一夕左燈忽現蓮華。

【現代漢語翻譯】現代漢語譯本：

前。他反省自己平日做了什麼善事，才得到這樣的回報。於是告訴眾人，各自都要努力修行。說完，他要來水自己照看，忽然醒悟說：『我今生是吳叔寶（人名），前生是徐和尚（人名）。』然後大呼『快哉』而逝世。房間里發出奇異的香味（出自《現果隨錄》）。王醇王醇（人名），字先民，揚州人。他遊歷吳越一帶的山水，參拜一雨禪師（法號），受了優婆塞戒。住在山裡時，每天誦讀《蓮華經》。之後回到揚州，住在慈雲庵，虔誠地修習凈土法門，把自己的住所命名為『寶蕊棲』。臨終時，預先知道時辰將到，結跏趺坐，請僧人圍繞著唸誦佛名而逝世（出自《王先民傳》）。陳至善陳至善（人名），字用拙，常熟人。小時候聽到祖母唸誦佛號，哭鬧就會停止。進入私塾后，讀《論語》，讀到『朝聞道，夕死可矣』，就問母親說：『人死後歸向哪裡？』母親不能回答，把這件事告訴了他的父親。父親問他說：『你認為呢？』陳至善說：『想要知道生死，一定需要聞道嗎？』父親說：『這個孩子將來一定會進入無生法。』長大后，聽聞云棲（地名）的修行風氣，非常仰慕，堅定地修習凈土法門，放生各種生命。有寂公（法號）禪師，繼承了云棲的法脈，之後在藤溪結茅屋居住，陳至善為他募集資金建造禪院。有一天，寂公夢見陳至善穿著僧衣，繫著黃色的絳帶，含笑告別。急忙去看他，看見陳至善正在念誦佛號，右脅臥而逝世（出自《常熟志》）。張光緯張光緯（人名），字次民，無錫人。十四歲時，成為諸生。明朝滅亡后，放棄了科舉，在家教書。五十多歲時，妻子兒女全部去世，獨自一人居住。於是專心研究佛經，自號息廬居士。奉行雲棲的教義，所寫的文章都以凈土為歸宿。每天唸誦佛號數萬遍，並且觀看佛像。每天晚上禮佛時，雙燈會結出燈花，有的像珍珠，有的像小米，有的像瓔珞，像花鬘一樣。一天晚上，左邊的燈忽然顯現出蓮花。

【English Translation】 English version:

Previously, he reflected on what good deeds he had done in his daily life to receive such a reward. He then told everyone to strive diligently in their practice. After speaking, he asked for water to look at himself and suddenly realized, 'In this life, I am Wu Shubao (person's name), and in my previous life, I was the monk Xu (person's name).' Then he exclaimed 'How wonderful!' and passed away. A strange fragrance filled the room (from 'Records of Manifest Retribution'). Wang Chun Wang Chun (person's name), styled Xianmin, was from Yangzhou. He traveled the mountains and rivers of Wu and Yue, visited Chan Master Yiyu (Dharma name), and received the Upasaka precepts. While living in the mountains, he recited the Lotus Sutra daily. Later, he returned to Yangzhou and resided at Ciyun Hermitage, diligently cultivating the Pure Land practice. He named his residence 'Baorui Qi'. At the time of his death, he knew in advance the time was approaching, sat in the lotus position, and requested monks to chant the Buddha's name around him as he passed away (from 'Biography of Wang Xianmin'). Chen Zhishan Chen Zhishan (person's name), styled Yongzhuo, was from Changshu. As a child, when he heard his grandmother recite the Buddha's name, he would stop crying. After entering school, he read the Analects and, upon reading 'If one hears the Dao in the morning, one can die content in the evening,' he asked his mother, 'Where do people go after death?' His mother could not answer and told his father. His father asked him, 'What do you think?' Chen Zhishan said, 'To know about life and death, is it necessary to hear the Dao?' His father said, 'This child will surely enter the unproduced Dharma in the future.' When he grew up, he heard of the practice atmosphere of Yunqi (place name) and admired it greatly, firmly cultivating the Pure Land practice and releasing various lives. There was Chan Master Jikong (Dharma name), who inherited the Dharma lineage of Yunqi, and later built a thatched hut in Tengxi. Chen Zhishan raised funds to build a Chan monastery for him. One day, Chan Master Jikong dreamed that Chen Zhishan was wearing a monastic robe with a yellow tassel, smiling and saying goodbye. He rushed to see him and saw Chen Zhishan reciting the Buddha's name, lying on his right side as he passed away (from 'Changshu Records'). Zhang Guangwei Zhang Guangwei (person's name), styled Cimin, was from Wuxi. At the age of fourteen, he became a student. After the fall of the Ming Dynasty, he abandoned his studies and taught students at home. In his fifties, his wife and children all passed away, and he lived alone. He then devoted himself to studying Buddhist scriptures, calling himself the 'Seclusion Dwelling Layman'. He followed the teachings of Yunqi, and his writings all aimed towards the Pure Land. He recited the Buddha's name tens of thousands of times daily and also contemplated Buddha images. Every evening when he prostrated to the Buddha, the two lamps would form flower-like formations, some like pearls, some like millet, some like necklaces, like garlands. One night, the left lamp suddenly manifested a lotus flower.

有佛跏趺其上。峨峨金容。相好畢具。良久方滅。光緯拜吁。愿得再見。越三日夕。左燈之上。現佛立像。右燈之上。亦涌蓮華。佛斜坐其上。家人咸見之。光緯受優婆塞戒。尤以戒殺為第一義。一蚊一蟻咸所護念。晚而長齋。祭先祀神。悉用菜果。食飲無所擇。有珍味。輒以餉人。冬夏一冠。二十年不易也。年七十三時。自為終制。不受人吊。不立木主。殯不過七七。自謂無營無戀。無瞋恚。泊然待盡而已。未幾卒。有凈土剩言。刻行於世。其唸佛說三篇尤切于學者。略言。經云。執持名號。一心不亂。執持云者。若可把捉而非把捉。儒家所謂拳拳服膺。朱子訓以恭敬奉持者是。下文弗失。便是不亂義。儒家又言顧諟。朱子釋以常目在之。即是觀佛義。亦即是不亂義。口誦佛名。眼觀佛像。耳還自聽。聲從舌流。禪味悅心。鼻聞香氣。如是念佛。反六還一。云何得亂。吾今唸佛。作一方便。自視此心。如凈寶瓶。佛名如谷。逐字逐句。如谷投瓶。貫珠而下。谷既無盡。瓶亦不滿。不放一粒。拋向瓶外。顧念此瓶不滿徑寸。中藏三千大千世界百億微塵數佛。三十六萬億一十一萬九千五百同名同號阿彌陀佛。安住其中。我亦與之俱會一處。遊樂宴息。方是我安身立命處也。又曰。石南和尚偈曰。唸佛切莫貪多念。且念一

百心不亂。九十九聲一念差。捋轉數珠都不算。如是一百百至千。從千至萬如珠貫。箭射不入刀不侵。百萬魔軍皆退竄。吾向來唸佛。亦只囫圇念過。今始知須字字從心裡出。還須字字入心裡去。當唸佛時。先要閉目端坐。凝神定慮。不可有一毫雜亂心。躁競心。昏惰心。開口出聲。務令聲從心發。心藉口傳。息調聲和。不徐不疾。字字分明。句句相續。分之則一字可作一句。貫之則百千句直如一句。綿綿密密。自一聲以至千萬聲。自一刻以至十二時。無斷無續。不缺不漏。久之純熟。華開見佛。到時自驗。決不賺人。又云。唸佛之至。須兼作觀。瞑目向西。端坐默想。神與形離。驀直西去。漸見樹林。及諸水鳥。金繩界道欄楯交羅。取次遄行。寶池勝蓮。香臺樓閣。種種在目。儼然如來現身丈六。觀音侍左。勢至侍右。放眉間光。垂手接引。我及海眾。同攝光中。隨引而上。禮足悲懇。於時忽見金掌摩頂。甘露灑身。此心廓然。獲大安隱。徐徐神返。若出定然。于彼世界中。日遊一遍。往生路熟。時至不迷。愿以此告諸唸佛人。須知心念。莫但口唸。入此門時。去佛不遠(凈土剩言)。

袁列星

袁列星。字垣三。崑山人。嘗寓杭州西溪。因自號西溪居士。成童時習舉業。一日聞外祖母誦金剛經無四相

【現代漢語翻譯】現代漢語譯本一心不亂（一心不亂）：即使唸誦九十九聲佛號，只要有一念之差，也算不得數。就像撥動念珠，如果心不在焉，那念珠的數量也毫無意義。如果能這樣從一百到一千，從一千到一萬，就像用線把珠子串起來一樣專注，就能達到箭射不入，刀砍不傷的境界，百萬魔軍都會退避三舍。我以前唸佛，也只是囫圇吞棗地念過。現在才知道必須字字從心裡發出，還要字字進入心裡。當唸佛的時候，先要閉上眼睛，端正坐好，集中精神，安定思慮，不可有一絲一毫的雜亂心、急躁心、昏沉懈怠心。開口出聲唸誦，務必讓聲音從心裡發出，心藉助口來傳達，氣息調整均勻，聲音平和，不快不慢，字字分明，句句相續。分開來說，一個字就可以當作一句來念；貫穿起來，成百上千句就像一句一樣。綿綿密密，從一聲到千萬聲，從一刻到十二個時辰，沒有中斷，沒有間斷，不缺少，不遺漏。時間久了，自然純熟，就像花開見佛一樣。到時候自然會得到驗證，決不會欺騙人。又說，唸佛的極致，必須兼顧觀想。閉上眼睛，面向西方，端正坐好，默默地觀想。精神與形體分離，逕直向西方而去。漸漸地看到樹林，以及各種水鳥，金色的繩索劃分道路，欄桿交錯排列。順著道路前行，看到寶池中的殊勝蓮花，香臺樓閣，種種景象都在眼前。儼然看到如來現出身高一丈六尺的金身，觀音菩薩侍立在左邊，勢至菩薩侍立在右邊，從眉間放出光明，垂下手來接引。我和無量的眾生，一同被攝入光明之中，跟隨接引而上，禮拜佛足，悲切懇求。這時忽然看見佛用金色的手掌摩頂，甘露灑在身上，內心頓時開闊，獲得極大的安寧。慢慢地精神返回，就像從禪定中出來一樣。在那西方極樂世界中，每天遊歷一遍，往生的道路就熟悉了，到時候就不會迷路。希望用這些話告訴各位唸佛的人，要知道用心念，不要只是口唸。進入這扇門，離佛就不遠了。（《凈土剩言》）

袁列星

袁列星，字垣三，崑山人。曾經住在杭州西溪，因此自號西溪居士。小時候學習科舉，有一天聽到外祖母誦讀《金剛經》，其中沒有四相（四相）。

【English Translation】 English version With a single mind, undistracted. Even ninety-nine recitations are flawed by a single wandering thought. Counting beads becomes meaningless. Thus, from one hundred to one thousand, from one thousand to ten thousand, like beads strung on a thread. Arrows cannot pierce, swords cannot harm. Millions of demonic armies will retreat in disarray. I used to recite the Buddha's name carelessly. Now I understand that each word must come from the heart and enter the heart. When reciting, first close your eyes and sit upright, concentrate your mind and settle your thoughts, without a trace of distraction, agitation, or lethargy. Open your mouth and utter the sound, ensuring it originates from the heart, conveyed through the mouth. Regulate your breath, harmonize your voice, neither too fast nor too slow, each word distinct, each phrase continuous. Separately, one word can be a phrase; connected, hundreds or thousands of phrases are like one. Continuously and closely, from one recitation to ten thousand, from one moment to twelve hours, without interruption, without omission, without deficiency, without leakage. Over time, it becomes pure and familiar, like seeing the Buddha when the lotus blooms. The verification will come naturally, never deceiving. Furthermore, it is said that the ultimate in Buddha recitation must combine contemplation. Close your eyes, face west, sit upright in silent contemplation. Spirit separates from form, going directly west. Gradually seeing forests, various water birds, golden ropes marking paths, railings intertwined. Proceeding along the path, seeing precious lotus flowers in jeweled ponds, fragrant terraces and pavilions, all kinds of scenes before your eyes. It is as if the Tathagata appears in person, sixteen feet tall, Avalokiteshvara (Guanyin, Bodhisattva of Compassion) attending on the left, Mahasthamaprapta (Shizhi, Bodhisattva of Power) attending on the right, emitting light from the space between his eyebrows, extending his hand to receive. I and the countless beings are together drawn into the light, following the guidance upwards, bowing at his feet with sorrowful entreaty. At that moment, suddenly seeing a golden palm stroking the crown of my head, nectar sprinkling my body, my heart expands, gaining great peace. Slowly, the spirit returns, as if emerging from samadhi (deep meditation). In that world, traveling through it once a day, the path to rebirth becomes familiar, and at the time of death, one will not be lost. I wish to tell all who recite the Buddha's name, know that it is mental recitation, not just oral recitation. Entering this gate, one is not far from the Buddha. (Remaining Words on Pure Land)

Yuan Liexing

Yuan Liexing, courtesy name Yuan San, was from Kunshan. He once resided in Xixi, Hangzhou, and thus styled himself the Layman of Xixi. As a child, he studied for the civil service examinations. One day, he heard his maternal grandmother reciting the Diamond Sutra, which contained no four characteristics (four characteristics).

句。即有契入。既而遇悅山禪師。參求向上。日加精進。會白嵩老人自雪峰來昆。列星再三叩擊。言下洞然。遂受記莂。已而道風日播。隨機接引。慧辯無礙。提唱一乘。兼宏凈土。時諸同輩好修仙術。兼慕枯禪。多有不信凈土者。列星曉之曰。凈土法門。圓通廣大。我向來密修密證。不敢輕以語人。非秘而不言也。時節未至。恐言之無益耳。諸佛甚深法藏。二乘聲聞辟支佛聞之。尚是不信。蓋彼住在涅槃清凈。已證神通妙用。不知凈土大莊嚴海。處處現成。故諸佛呵二乘為邪。謂其墮無為坑。飲三昧酒。可嘆今之禪者。尚未能到涅槃清凈二乘境界。便空腹高心。未得為得。未證為證。於六根未動時。認著一個光影。以為既悟。便爾莽莽蕩蕩。呵斥凈土。真可憐憫。就使真正大徹大悟摸著娘生鼻孔。還能逃得寂光凈土否。又曰。知是般事。便撥向一邊。密雲老人云。你要撥向那一邊。真正癡人前不可說夢也。古德云。今時禪者。以透過法身為極則。不知逶過後又作么生。假饒透後有甚麼訊息。亦是病。真實語言。所宜痛省。今時禪者尚不出微細所知魔。反指修凈土者為愚。亦甚惑矣。夫盡空虛有十法界。凈土是第一法界。故九界同歸。但修凈土者。人道為易。蓋地獄餓鬼。眾苦煎逼。並不知有佛名。諸佛日以威神法力

【現代漢語翻譯】現代漢語譯本句。即有契入。之後遇到了悅山禪師，參究探求更上一層樓的境界，日益精進。適逢白嵩老人從雪峰來到崑山，列星再三請教，言下豁然開悟，於是接受了印可。此後，他的道風日益傳播，隨機應變地接引眾生，智慧辯才無礙，提倡一乘佛法，同時弘揚凈土法門。當時，許多同輩喜歡修習仙術，也羨慕枯禪，很多人不相信凈土法門。列星開導他們說：『凈土法門，圓融通達，廣大無邊。我向來秘密修習，秘密證悟，不敢輕易告訴別人，並非是秘而不宣，而是時機未到，恐怕說了也無益處。諸佛甚深微妙的法藏，二乘（聲聞、辟支佛）聽了，尚且不相信。因為他們安住在涅槃清凈的境界，已經證得神通妙用，不知道凈土的大莊嚴海，處處都是現成的。所以諸佛呵斥二乘為邪，說他們墮入無為的深坑，沉溺於三昧的妙酒。可嘆如今的禪者，尚未能達到涅槃清凈的二乘境界，便空腹高心，未得謂得，未證謂證，在六根未動的時候，認著一個光影，就以為已經開悟，於是便莽莽撞撞，呵斥凈土法門，真是可憐可憫。就算真正大徹大悟，摸著娘生鼻孔（比喻認識本來的面目），還能逃脫寂光凈土嗎？』他又說：『知道這件事，就把它撥到一邊去。密雲老人說：『你要撥到哪一邊去？』真是不能在癡人面前說夢啊！』古德說：『現在的禪者，以透過法身為最高的境界，不知道透過法身之後又該怎麼辦。』假使透過法身之後有什麼訊息，也是一種病。這些都是真實的話語，應該深刻反省。現在的禪者尚且不能超出微細的所知障，反而指責修習凈土法門的人為愚癡，真是太迷惑了。要知道，窮盡空虛包含十法界，凈土是第一法界，所以九界眾生最終都要歸向凈土。只是修習凈土法門，在人道最為容易。因為地獄、餓鬼道的眾生，被種種痛苦煎熬逼迫，根本不知道有佛的名號。諸佛每天用威神法力。

【English Translation】 English version Sentence. That is, there is an entry. Later, he met Zen Master Yueshan and sought further progress. He became more and more diligent. When the old man Baisong came to Kunshan from Xuefeng, Liexing repeatedly asked for guidance and suddenly understood. Then he received the seal of approval. After that, his Dao style spread day by day, and he guided sentient beings according to their capacity. His wisdom and eloquence were unimpeded, and he advocated the One Vehicle (Ekayana) while also promoting the Pure Land (Sukhavati) Dharma. At that time, many peers liked to practice immortality and admired dry Chan (Kusana), and many did not believe in the Pure Land Dharma. Liexing enlightened them and said, 'The Pure Land Dharma is all-encompassing, vast and boundless. I have always practiced secretly and realized secretly, and I dare not easily tell others, not because it is a secret, but because the time has not come, and I am afraid that it will be useless to say it. The profound and subtle Dharma treasury of all Buddhas, even the Two Vehicles (Sravakas and Pratyekabuddhas) do not believe it when they hear it. Because they live in the pure realm of Nirvana and have already attained supernatural powers, they do not know that the great and magnificent ocean of the Pure Land is readily available everywhere. Therefore, the Buddhas rebuke the Two Vehicles as evil, saying that they have fallen into the pit of non-action and are addicted to the wine of Samadhi. It is a pity that today's Chan practitioners have not yet reached the pure realm of Nirvana of the Two Vehicles, but they are arrogant and think they have attained what they have not attained, and they have realized what they have not realized. When the six senses are not moving, they recognize a light and shadow and think they have already awakened, and then they rush around and rebuke the Pure Land Dharma, which is truly pitiful and lamentable. Even if one truly has a great enlightenment and touches the nose of one's mother (a metaphor for recognizing one's original face), can one still escape the Pure Land of Eternal Tranquility?' He also said, 'Knowing this matter, just push it aside. Old Man Miyun said, 'Which side do you want to push it to?' It is really impossible to talk about dreams in front of a foolish person!' An ancient master said, 'Today's Chan practitioners take passing through the Dharmakaya (Dharmakaya) as the ultimate, but they do not know what to do after passing through it.' Even if there is any news after passing through it, it is also a disease. These are true words and should be deeply reflected upon. Today's Chan practitioners still cannot get out of the subtle knowable obscurations (Jnana-avarana), but they criticize those who practice the Pure Land Dharma as foolish, which is very confusing. Know that, exhausting emptiness contains the Ten Dharma Realms, and the Pure Land is the first Dharma Realm, so the nine realms all return to the Pure Land. It is just that practicing the Pure Land Dharma is easiest in the human realm. Because the beings in the hell and hungry ghost realms are tormented and oppressed by all kinds of suffering and do not even know the name of the Buddha. Every day, the Buddhas use their majestic and divine power.

。清凈光明。哀憐救護。彼盲然聾然。不一知也。如或業盡心開。一聞佛名。地獄餓鬼。立變清涼法界矣。畜生癡迷惘覺。修羅嗔根熾盛。難睹慈光。而最不肯修凈土者。尤莫如天仙道。彼非不知凈土之為美也。但已得神通妙用。飛騰變化。出有入無。亦能放現金光。幻出諸菩薩形像。幻出種種莊嚴勝具。以為凈土之樂。不過如是。而不知其墮于幻識也。都是自己精氣神團聚幻成。吾佛所呵不修正覺。未是無為。報盡還墮者也。吾人本來一切現成。旋天轉地。不待安排。更無他物。並非煉而成者。若曰修煉而得。都是魔說。吾前所謂不生不滅。惟不生者不滅。若修煉而成。即是有生。無有不滅者也。元精元氣。不出元神。元神者識之別名也。大丈夫要複本來。方將洗凈神識。斬斷命根。奈何反修成一個神識。愈膠愈固。難以驟拔。久之中力衰敗。有未至劫火而先壞者。縱能堅持牢固。劫火一到。同歸於盡。蓋劫火不唯破有形。亦能破無形。無自安慰曰。吾道如虛空。永不能壞也。須知虛空亦是神識幻出。無上道眼方能覤破。天仙現種種勝境。畢竟不十分光明。不十分正大。豈如凈土一切如來。同其光明遍徹。一切菩薩聲聞。同共光明遍徹。一切水鳥樹林華香音樂。同共光明遍徹。於一毫端。建寶王剎。坐微塵里。轉妙

【現代漢語翻譯】現代漢語譯本：清凈光明，以慈悲之心憐憫救助眾生。那些盲人、聾人，什麼都不知道。如果有人業障消除，心智開啟，一旦聽到佛的名號，地獄和餓鬼立刻轉變為清涼的法界。畜生愚癡迷惑，修羅嗔恨的根源熾盛，難以見到慈悲的光芒。而最不肯修習凈土法門的，莫過於天仙道。他們並非不知道凈土的美好，只是已經獲得了神通妙用，能夠飛騰變化，出有入無，也能放出金光，幻化出各種菩薩的形象，幻化出種種莊嚴殊勝的器具，認為凈土的快樂不過如此。卻不知道自己已經墮入了虛幻的意識之中。這些都是自己精氣神團聚幻化而成，是佛所呵斥的不修正覺，並非真正的無為，福報享盡還會墮落的。我們本來一切都是現成的，能夠旋轉天地，無需安排，更沒有其他東西，並非通過修煉而成的。如果說修煉可以得到，那都是魔的說法。我之前所說的『不生不滅』，只有不生的才不會滅。如果是修煉而成的，那就是有生，沒有不滅的。元精、元氣，都離不開元神。元神是意識的別名。大丈夫要恢復本來面目，就要洗凈神識，斬斷命根。怎麼反而修煉成一個神識，越發膠著固化，難以立刻拔除。時間久了，中氣衰敗，有的還沒到劫火就先壞掉了。縱然能夠堅持牢固，劫火一到，也一同歸於盡。因為劫火不僅能破壞有形之物，也能破壞無形之物。不要自我安慰說：『我的道如同虛空，永遠不會壞滅。』要知道虛空也是神識幻化出來的，只有無上的道眼才能看破。天仙所顯現的種種殊勝境界，畢竟不夠光明，不夠正大，怎麼能比得上凈土中一切如來，共同放出光明照徹一切；一切菩薩、聲聞，共同放出光明照徹一切；一切水鳥、樹林、花香、音樂，共同放出光明照徹一切；在一根毫毛的尖端，建立寶王剎；坐在微小的塵埃里，轉動微妙

【English Translation】 English version: Pure and bright light, with compassion, they pity and rescue sentient beings. Those who are blind and deaf know nothing. If someone's karmic obstacles are exhausted and their minds are opened, upon hearing the Buddha's name once, hells and hungry ghosts will instantly transform into a cool and pure Dharma realm. Animals are foolish and deluded, while Asuras have blazing roots of anger, making it difficult to see the light of compassion. And those who are most unwilling to cultivate the Pure Land path are the heavenly beings. It's not that they don't know the beauty of the Pure Land, but they have already attained miraculous powers, able to fly and transform, appearing and disappearing at will. They can also emit golden light, conjure up images of various Bodhisattvas, and conjure up all sorts of adorned and magnificent objects, thinking that the joy of the Pure Land is nothing more than this. But they don't realize that they have fallen into illusory consciousness. These are all conjured up by the gathering of their own essence, energy, and spirit, which the Buddha scolds as not correcting to true enlightenment, not being true non-action, and they will still fall after their blessings are exhausted. We are originally complete in everything, able to rotate the heavens and turn the earth, without needing arrangement, and there is nothing else. It is not something that is cultivated. If it is said that it can be obtained through cultivation, then it is all demonic talk. What I said before, 'neither born nor extinguished,' only that which is unborn will not be extinguished. If it is cultivated, then it is born, and there is nothing that will not be extinguished. Original essence and original energy cannot leave the original spirit. The original spirit is another name for consciousness. A great person must restore their original face, and then wash away the divine consciousness and sever the root of life. How can they cultivate a divine consciousness, making it more and more sticky and solid, difficult to pull out quickly. After a long time, the middle energy will weaken, and some will break down before the kalpa fire arrives. Even if they can persist firmly, when the kalpa fire arrives, they will all perish together. Because the kalpa fire not only destroys the tangible, but also destroys the intangible. Do not comfort yourself by saying, 'My path is like empty space, and can never be destroyed.' You must know that empty space is also conjured up by divine consciousness, and only the unsurpassed Dharma eye can see through it. The various magnificent realms manifested by heavenly beings are ultimately not very bright, not very upright, how can they compare to all the Tathagatas in the Pure Land, who together emit light that pervades everything; all the Bodhisattvas and Sravakas, who together emit light that pervades everything; all the water birds, trees, flowers, incense, and music, who together emit light that pervades everything; building a Treasure King's realm on the tip of a hair; sitting in a tiny mote of dust, turning the subtle

法輪。非天仙法界所可擬其萬一者也。誠能深信凈土。專而行之。已超過百億天仙。倘猶不能斷除學仙之念。是未明乎大小之分也。蓋凈土法門。乃一切聖賢所歸宿地也。得生凈土。福慧雙足。來返娑婆。遇仙度仙。遇魔度魔。遇人度人。遇鬼度鬼。遇恩度恩。遇仇度仇。方是大丈夫事。君今決定信修凈土。永不退轉。池中蓮華。便已舒條吐萼。一切諸佛光明。塞滿汝眼。一切法音。塞滿汝耳。一切妙典。塞滿汝心。一切妙香妙味。塞滿汝口汝鼻。如是加護。一絲不露。勝境盡絕。便是一尊古佛矣。有不天地皆歸。仙魔畢度者哉。康熙五十九年二月。卒于寶樹庵。年六十二。門人輯其言。為西溪居士集(西溪集)。

皇甫士坊

皇甫士坊。字子儀。錢塘人。世業醫。士坊少讀龍舒居士凈土文。惕然深省。與思齊大師為方外交。篤修凈業。平居作凈土詩。積百餘首。今錄其尤切要者。一云。大哉凈土門。至簡亦至易。持名愿往生。無人不果遂。凡夫根器薄。輾轉生疑貳。自疑積習深。宿業難捐棄。復慮念力微。勝境莫能致。不知無始來。罪性本虛偽。但能持佛名。速滅生死罪。如風掃雲霧。如燈除闇昧。云暗本非真。心空滌陳穢。況此萬德名。感應難思議。如石性本沈。得舟終不墜。如人犯官刑。皇恩能赦

【現代漢語翻譯】現代漢語譯本法輪（Dharma wheel）。不是天仙法界所能比擬其萬分之一的。如果真能深信凈土（Pure Land），專心修行，就已經超過百億天仙。倘若仍然不能斷除學仙的念頭，就是沒有明白大小之分。要知道凈土法門，乃是一切聖賢最終的歸宿之地。得生凈土，福慧具足，再返回娑婆世界（Saha world），遇到仙人就度化仙人，遇到魔就度化魔，遇到人就度化人，遇到鬼就度化鬼，遇到對自己有恩的人就報恩並度化，遇到有仇的人也化解仇恨並度化，這才是大丈夫所為。你現在決定信奉修行凈土，永不退轉，（那麼）蓮池中的蓮花，便已經舒展枝條吐出花苞。一切諸佛的光明，充滿你的眼睛，一切佛法的聲音，充滿你的耳朵，一切精妙的典籍，充滿你的內心，一切美妙的香氣和味道，充滿你的口鼻。如此加持護佑，一絲一毫都不遺漏，殊勝的境界沒有窮盡，你便是一尊古佛了。難道還有不使天地都歸順，仙魔都得到度化的嗎？康熙五十九年二月，（他）卒于寶樹庵，享年六十二歲。門人輯錄了他的言論，編為《西溪居士集》（Xixi Jushi Ji）。

皇甫士坊

皇甫士坊，字子儀，錢塘人。世代以行醫為業。皇甫士坊年少時讀了龍舒居士的《凈土文》，警惕而深刻地反省。與思齊大師結為道義上的朋友，專心修行凈業。平時創作凈土詩，積累了一百多首。現在摘錄其中尤其切要的幾首。其中一首說：『偉大啊，凈土法門，至簡也至易。持唸佛名，發願往生，沒有人不成功。凡夫根器淺薄，輾轉產生懷疑。自己懷疑業習深重，宿世的罪業難以消除。又顧慮唸佛的力量微弱，殊勝的境界不能達到。不知道無始以來，罪業的本性本來就是虛假的。只要能持唸佛的名號，就能迅速滅除生死的罪業。就像風吹散雲霧，就像燈驅除黑暗。雲霧和黑暗本來就不是真實的，內心空明就能洗滌掉陳舊的污穢。更何況這包含萬德的佛名，感應不可思議。就像石頭的本性是沉重的，得到船的幫助最終也不會墜落。就像人犯了官刑，皇上的恩典能夠赦免。』

【English Translation】 English version The Dharma wheel. The heavenly realm of immortals cannot compare to even a fraction of it. If one can truly deeply believe in the Pure Land and practice it wholeheartedly, one has already surpassed hundreds of billions of heavenly immortals. If one still cannot relinquish the thought of learning immortality, it is because one has not understood the difference between the great and the small. Know that the Pure Land Dharma gate is the final destination for all sages and virtuous beings. Having been born in the Pure Land, one is complete in both blessings and wisdom. Returning to the Saha world, one saves immortals when encountering immortals, saves demons when encountering demons, saves people when encountering people, saves ghosts when encountering ghosts, repays kindness and saves those who have shown kindness, and resolves hatred and saves those who harbor hatred. This is what a great person does. Now that you have decided to believe in and practice Pure Land, never to regress, the lotus flower in the lotus pond has already stretched its branches and sprouted buds. The light of all Buddhas fills your eyes, the sound of all Dharma fills your ears, all wonderful scriptures fill your heart, and all wonderful fragrances and tastes fill your mouth and nose. Such blessings and protection, not a single thread is missed, and the supreme state is endless. You are already an ancient Buddha. Is there anyone who would not cause heaven and earth to submit and all immortals and demons to be saved? In the second month of the fifty-ninth year of Kangxi, he passed away at Baoshu Temple at the age of sixty-two. His disciples compiled his words into the 'Xixi Jushi Ji' (Collection of Layman Xixi).

Huangfu Shifang

Huangfu Shifang, styled Ziyi, was a native of Qiantang. His family practiced medicine for generations. Huangfu Shifang read Layman Longshu's 'Pure Land Writings' in his youth and reflected deeply with vigilance. He became a close friend in spirit with Master Siqi and diligently cultivated Pure Land practices. He usually composed Pure Land poems, accumulating more than a hundred. Now, excerpts of the most essential ones are recorded. One says: 'Great is the Pure Land Dharma gate, supremely simple and supremely easy. Holding the name and vowing to be reborn, no one will fail to succeed. Ordinary people have shallow roots and repeatedly generate doubts. They doubt that their accumulated habits are deep and that past karma is difficult to eliminate. They also worry that the power of their mindfulness is weak and that the supreme state cannot be attained. They do not know that since beginningless time, the nature of sin is originally false. As long as one can hold the name of the Buddha, one can quickly extinguish the sins of birth and death. Like wind sweeping away clouds and mist, like a lamp dispelling darkness. Clouds and darkness are not originally real, and an empty mind can wash away old impurities. Moreover, this name containing myriad virtues, its response is inconceivable. Like the nature of a stone is originally heavy, but with the help of a boat, it will ultimately not fall. Like a person who commits an official crime, the emperor's grace can pardon.'

庇。佛力妙難思。自力亦奇異。勿謂念力微。念力必如意。念比金石堅。念比鋒刃利。念西決生西。唸佛佛必至。先聖有格言。匹夫難奪志。一云。二乘見偏空。執理而廢事。遂謂無凈土。心凈即土義。不知心與土。非一亦非二。諸土唯心生。一心眾土備。極樂心之凈。娑婆心之穢。極樂是虛名。娑婆亦應偽。愛重生娑婆。念專自西去。凈穢既生心。土亦隨所與。譬如一輪月。映入諸水內。水清月自明。水濁月晦昧。月比本來心。水比諸世界。一心含萬剎。莫作有無解。無實亦無虛。事理兩無詿。又作十二時頌曰。平旦寅。常時佛課在凌晨。一刻工夫十聲號。能超生死出沉淪。希有法。妙難論。往生全以信為因。君能聽受無疑惑。便是多生受記人。日出卯。朝露易晞人易老。試將親友細尋思。眼前多少埋芳草。要修行。須及早。一寸光陰無價寶。閑時不肯念彌陀。直待臨終空懊惱。日高辰。人世遷居必擇鄰。莫向人天求福報。壽終難免再沉淪。生忉利。作轉輪。暫時快樂未為真。勸君唸佛求西去。永作逍遙自在人。禺中巳。食時處處炊煙起。自餐飽飯自充飢。自己修持了生死。子憶娘。母憶子。到底工夫全在己。拚捨身心見愿王。十萬余程近如咫。日南午。佛日當空目不睹。一條直路少人行。反向長途受辛苦。不談禪

【現代漢語翻譯】現代漢語譯本庇（護佑）。佛力不可思議，自力也很奇異。不要說念力微小，念力必定如你所愿。念力比金石還堅硬，念力比鋒利的刀刃還鋒利。一心向西就能往生西方極樂世界，唸佛，佛必定會來接引。先賢有格言說，普通人的意志難以被奪走。有人說，二乘（聲聞乘和緣覺乘）之人只見片面的空性，執著于理而廢棄事，於是說沒有凈土，認為心清凈就是凈土的意義。卻不知道心與土，非一也非二。諸佛國土唯心所生，一心具足眾多佛土。極樂世界是清凈心的顯現，娑婆世界是染污心的顯現。極樂世界是虛名，娑婆世界也應看作虛幻不實。因為愛重而重生於娑婆世界，唸佛專一自然往生西方極樂世界。清凈和染污既然由心而生，佛土也隨心而轉變。譬如一輪明月，映入各種水中。水清澈，月亮自然明亮；水渾濁，月亮就昏暗不明。月亮比喻本來的清凈心，水比喻各種世界。一心包含萬千佛剎，不要作有或無的理解。既非實有，也非虛無，事和理兩方面都沒有錯謬。又作十二時頌說：平旦寅時（凌晨三點到五點），常常把唸佛功課安排在凌晨。一刻鐘的功夫念十聲佛號，就能超越生死，脫離沉淪。希有之法，微妙難以言論，往生西方極樂世界完全以信為根本原因。您如果能夠聽受而不疑惑，便是多生多世以來就已蒙受佛的授記的人。日出卯時（早上五點到七點），朝露容易消散，人也容易衰老。試著將親友仔細尋思，眼前有多少人已經埋在芳草之下。要修行，必須及早。一寸光陰價值連城。平時不肯念阿彌陀佛，直到臨終才空自懊惱。日高辰時（早上七點到九點），人世間搬家遷居必定選擇好的鄰居。不要向人天求福報，壽命終了難以避免再次沉淪。生到忉利天，作轉輪聖王，暫時的快樂不是真實的。勸您唸佛求生西方極樂世界，永遠作逍遙自在的人。禺中巳時（早上九點到十一點），吃飯的時候處處升起炊煙。自己吃飽飯，自己充飢，自己修持了脫生死。兒子思念娘，母親思念兒子，最終功夫全在自己。捨棄身心去見阿彌陀佛，十萬余程的距離近得好像只有咫尺。日南午時（中午十一點到下午一點），佛的智慧之光照耀天空卻視而不見。一條筆直的道路很少有人行走，反而走向漫長的道路遭受辛苦。不談禪

【English Translation】 English version Pi (protection). The Buddha's power is wonderfully inconceivable, and self-power is also extraordinary. Do not say that the power of mindfulness is weak; the power of mindfulness will surely be as you wish. Mindfulness is harder than gold and stone, and mindfulness is sharper than a sharp blade. Focusing on the West will lead to rebirth in the Western Pure Land; reciting the Buddha's name, the Buddha will surely come to greet you. The sages of the past have a saying: 'A common man's will is difficult to奪(duó, seize)'. Someone says, 'The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only see a partial emptiness, clinging to principle and abandoning practice, and thus say there is no Pure Land, thinking that a pure mind is the meaning of the Pure Land.' But they do not know that the mind and the land are neither one nor two. All Buddha lands are born from the mind alone, and one mind contains all lands. The Land of Ultimate Bliss is the manifestation of a pure mind, and the Saha World is the manifestation of a defiled mind. The Land of Ultimate Bliss is a false name, and the Saha World should also be seen as unreal. Because of love and attachment, one is reborn in the Saha World; focusing solely on reciting the Buddha's name will naturally lead to rebirth in the Western Pure Land. Since purity and defilement arise from the mind, the Buddha land also transforms with the mind. It is like a round moon reflected in various waters. When the water is clear, the moon is naturally bright; when the water is turbid, the moon is dim and unclear. The moon is a metaphor for the original pure mind, and the water is a metaphor for various worlds. One mind contains ten thousand k剎(shā, lands), do not interpret it as existence or non-existence. It is neither truly existent nor truly non-existent; there is no error in both phenomena and principle. Furthermore, composing a hymn for the twelve periods of the day: At dawn, Yin time (3 AM to 5 AM), always arrange the Buddha's practice in the early morning. Reciting the Buddha's name ten times in a quarter of an hour can transcend birth and death and escape from沉淪(chénlún, sinking). This rare Dharma is wonderfully difficult to discuss; rebirth in the Western Pure Land is entirely based on faith as the fundamental cause. If you can listen and accept without doubt, you are someone who has received the Buddha's prediction for many lifetimes. At sunrise, Mao time (5 AM to 7 AM), morning dew easily dissipates, and people easily grow old. Try to carefully consider your relatives and friends; how many people before your eyes are already buried beneath the fragrant grass. If you want to cultivate, you must do so early. An inch of time is priceless. Usually, you are unwilling to recite Amitābha Buddha's name, and you only regret it in vain when you are about to die. When the sun is high, Chen time (7 AM to 9 AM), people in the world must choose good neighbors when moving. Do not seek blessings from humans and gods; at the end of life, it is difficult to avoid sinking again. Being born in the Trayastrimsa Heaven, becoming a Chakravartin King, temporary happiness is not real. I advise you to recite the Buddha's name and seek rebirth in the Western Pure Land, and forever be a carefree and at-ease person. At Yuzhong, Si time (9 AM to 11 AM), at mealtime, cooking smoke rises everywhere. You eat your fill, you satisfy your hunger, you cultivate yourself to end birth and death. Sons remember their mothers, and mothers remember their sons; ultimately, the effort is all on oneself. Abandoning body and mind to see Amitābha Buddha, the distance of more than one hundred thousand程(chéng, a unit of distance) is as close as a尺(chǐ, a unit of length). At Rinan, Wu time (11 AM to 1 PM), the light of the Buddha's wisdom shines in the sky, yet it is unseen. Few people walk on the straight path; instead, they take the long road and suffer hardship. Not discussing Chan

。不揮麈。唸唸彌陀常作主。雖然身未出娑婆。棲神已在蓮華土。日昳未。六蛇共室真堪畏。出沒閻浮是幾遭。多生還不分涇渭。猛回頭。滌塵胃。人命無常須不諱。死字常將掛在眉。才覺西方有滋味。晡時申。嘆息人身似轉輪。此身不向今生度。更向何生度此身。休錯過。莫因循。幾多帶角與披鱗。千佛慈悲難救度。塵沙劫數自沉淪。日落酉。返照餘光不悠久。堪笑愚人顧目前。死生大事君知否。臭錢財。閑茶酒。賺得凡夫終日走。波波不暇念彌陀。臘月到來空束手。黃昏戌。一盞孤燈明夜室。上床別了襪和鞋。魂夢冥冥黑如漆。嘆人身。容易失。要出輪迴須唸佛。無邊罪障一時消。佛光皎似千輪日。人定亥。富貴功名不常在。枕上黃梁夢未醒。癡情猶自憂千載。略因循。成懈怠。一息不來窮劫悔。孤負西方老愿王。遙垂金臂恩如海夜。半子。凈穢相形分彼此。不是娑婆苦折磨。誰肯灰心厭生死。既厭離。要知止。黃金地上樂無比。眼前煩惱為誰來。都是西方促裝使。雞鳴丑。君愿往生誰掣肘。煩惱場中正好修。唸佛須教心應口。離是非。無可否。凡事隨緣我何有。但看蓮華不陸生。結根偏在泥中藕。后不詳其終(儒齋凈土詩)。

羅允枚

羅允枚。太倉人。父夢一僧求寄居。及旦而允枚生。四五歲時

【現代漢語翻譯】現代漢語譯本不揮動拂塵，念念不忘阿彌陀佛常在心中作主。雖然身體還未脫離娑婆世界（Saha world，指充滿煩惱和痛苦的世間），精神已經安住在蓮花盛開的凈土（Pure Land）。太陽西斜，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）與六塵（Six Sense Objects，色、聲、香、味、觸、法）共處一室，實在令人畏懼。在閻浮提（Jambudvipa，指我們所居住的這個世界）輪迴出沒不知多少次，多少生以來還是分不清涇河和渭河（比喻善惡、清濁）。猛然回頭，洗滌塵世的污穢。人命無常，必須坦誠面對。把『死』字常常掛在眉間，才能覺察到西方極樂世界的美好滋味。日暮時分，嘆息人生就像旋轉的車輪。此生如果不求度脫，更待何時才能脫離輪迴？不要錯過，不要因循拖延。多少披著鱗甲的畜生，即使千佛慈悲也難以救度，在無盡的劫數中自甘沉淪。太陽落山，夕陽的餘暉不會長久。可笑愚蠢的人只顧眼前，生死大事你可知道？臭銅錢，閑茶酒，引誘得凡夫俗子終日奔走。忙忙碌碌無暇唸佛，到了臘月臨終之時只能空手而去。黃昏時分，一盞孤燈照亮夜室。上床睡覺脫下襪子和鞋子，靈魂進入冥冥之中一片漆黑。嘆息人生容易失去，想要脫離輪迴必須唸佛。無邊的罪障一時消滅，佛光皎潔如同千輪太陽。人靜夜深，富貴功名不會長久存在。枕上黃粱美夢還未醒來，癡情的人還在為千年之後的事情擔憂。稍微因循拖延，就會養成懈怠的習慣，一口氣不來，窮盡劫數也無法彌補。辜負了西方極樂世界阿彌陀佛的大愿，遙遙垂下金色的手臂，恩情如大海一般深厚。半夜時分，清凈與污穢相互對比，區分彼此。如果不是娑婆世界的苦難折磨，誰肯灰心厭惡生死？既然厭離，就要知道止息。黃金鋪地的極樂世界無比快樂，眼前的煩惱是為誰而來？都是西方極樂世界催促我們準備行裝的使者。雞鳴時分，你愿往生極樂世界，誰會阻攔？在煩惱的場所中正好修行，唸佛必須做到心口相應。遠離是非，無可爭辯。凡事隨緣，我還有什麼可執著的？但看蓮花不在陸地生長，紮根偏偏在污泥之中。（作者）之後的情況不詳。（選自《儒齋凈土詩》）。羅允枚，太倉人。父親夢見一位僧人請求寄居，等到天亮羅允枚就出生了。四五歲的時候

【English Translation】 English version Without waving the duster, constantly keeping Amitabha Buddha in mind as the master. Although the body has not yet left the Saha world (the world of suffering and afflictions), the spirit has already settled in the lotus-filled Pure Land. The sun is setting, and the six senses (eye, ear, nose, tongue, body, and mind) dwelling together with the six sense objects (form, sound, smell, taste, touch, and dharma) in one room is truly frightening. How many times have we emerged and submerged in Jambudvipa (the world we live in), and for how many lifetimes have we been unable to distinguish between the Jing and Wei rivers (a metaphor for good and evil, clarity and turbidity)? Turning back sharply, cleanse the defilements of the world. Human life is impermanent, and we must face it honestly. Constantly keeping the word 'death' on our brows, we can then perceive the wonderful taste of the Western Pure Land. At dusk, we sigh that human life is like a revolving wheel. If we do not seek liberation in this life, when will we ever escape the cycle of rebirth? Do not miss the opportunity, do not procrastinate. How many creatures with scales and horns, even with the compassion of a thousand Buddhas, are difficult to save, and sink into endless kalpas (aeons) of self-inflicted suffering. The sun sets, and the remaining light of the evening glow will not last long. It is laughable that foolish people only care about the present, but do you know the great matter of life and death? Stinking money, idle tea and wine, entice ordinary people to run around all day long. Busy and without time to recite the Buddha's name, they can only go empty-handed when the twelfth month arrives (at the time of death). At dusk, a solitary lamp illuminates the night chamber. Going to bed, taking off socks and shoes, the soul enters the darkness of the underworld. We sigh that human life is easily lost, and to escape the cycle of rebirth, we must recite the Buddha's name. Boundless sins are extinguished at once, and the Buddha's light is as bright as a thousand suns. In the stillness of the night, wealth and fame do not last long. The dream of yellow millet on the pillow has not yet awakened, and foolish people are still worrying about things a thousand years from now. A slight delay will lead to laziness, and if one breath does not come, endless kalpas will not be able to make up for it. We fail the great vow of Amitabha Buddha in the Western Pure Land, who extends his golden arm from afar, with kindness as deep as the sea. At midnight, purity and defilement contrast with each other, distinguishing between them. If it were not for the suffering and torment of the Saha world, who would be discouraged and disgusted with birth and death? Since we are disgusted, we must know to stop. The Pure Land paved with gold is incomparably joyful. For whom does the present trouble come? They are all messengers from the Western Pure Land urging us to prepare our luggage. At the crowing of the rooster, if you wish to be reborn in the Pure Land, who will stop you? It is good to practice in the field of afflictions, and reciting the Buddha's name must be done with the heart and mouth in accord. Stay away from right and wrong, there is no denying it. I am content with whatever comes my way, what else can I be attached to? Just look at the lotus flower that does not grow on land, but takes root in the mud. The rest of (the author's) life is unknown. (From 'Poems on Pure Land by a Confucian Scholar'). Luo Yunmei, from Taicang. His father dreamed of a monk asking to reside in his house, and when dawn came, Luo Yunmei was born. When he was four or five years old

。猶能憶前生事。一日繞柱走。頭暈仆地。自後遂失所憶。及長。以多病棄舉業。參檗巖老人。了徹向上。復回心凈土。康熙四十年秋。病且革。忽聞空中聲云。勝蓮居士。尚餘壽一紀。已而頓痊。因自號勝蓮。時州人罕知修凈業者。允枚首倡唸佛社。三四處。蓮風大振。五十二年秋病復作。人以為憂。允枚絕不介意。一夕夢神告曰。汝勸人修凈業功甚大。今延汝壽矣。允枚性慈善。凡放生育嬰賑饑諸善事。咸樂成之。年七十一。其年六月二日。遍別親友云。將於初六日辭世。至期沐浴端坐說偈曰。七十一年。拖著皮袋。今日撇下。何等自在。偈畢寂然。頃之家人哭喚不已。忽張目曰。累我更遲七日。十四日晨起曰。今日吾必行矣。亟請乾行長老暨道友某某。來助我念佛。眾至。唱佛名。至辰刻。忽聳然曰。大士來矣。合掌向西。稱佛而脫(周安士文稿)。

周夢顏

周夢顏。一名思仁。字安士。崑山諸生也。博通經藏。深信凈土法門。自號懷西居士。嘗以眾生造無量罪。唯淫殺二業。實居大半。因著戒殺戒淫二書。其戒殺書。名萬善先資。言多懇切深痛。自言每過一切神祠。必祝願云。唯愿尊神。發出世心。勿受血食。一心常念阿彌陀佛。求生凈土。思仁自今二十四歲。直至壽盡。中間若殺一小魚蝦。

【現代漢語翻譯】現代漢語譯本：仍然能夠回憶起前生的事情。有一天繞著柱子走，頭暈倒地，之後就失去了記憶。長大后，因為多病放棄了科舉。參拜檗巖老人，徹底領悟了向上之道，又迴心嚮往凈土。康熙四十年秋天，病情危急，忽然聽到空中有聲音說：『勝蓮居士，還剩餘十二年的壽命。』不久就痊癒了，因此自號勝蓮。當時州里很少有人知道修習凈土法門，周允枚首先倡導唸佛社，有三四處，唸佛的風氣大盛。康熙五十二年秋天，病情再次發作，人們都為他擔憂，周允枚卻一點也不在意。一天晚上夢見神告訴他說：『你勸人修習凈土法門，功德很大，現在延長你的壽命。』周允枚天性慈善，凡是放生、育嬰、賑濟饑荒等善事，都樂於促成。七十一歲那年六月初二，遍別親友說：『我將於初六日辭世。』到了那天，沐浴後端坐，說偈語道：『七十一年，拖著皮袋，今日撇下，何等自在。』說完偈語就寂然不動了。過了一會兒，家人哭喊不止，忽然睜開眼睛說：『耽誤我更遲了七天。』十四日早晨起來說：『今天我必定要走了。』急忙請來乾行長老以及道友某某，來幫助他念佛。眾人來到后，唱唸佛號。到了辰時，忽然聳身說：『大士（菩薩的尊稱）來了。』合掌向西，稱念佛號而逝世（周安士文稿）。周夢顏周夢顏，一名思仁，字安士，是崑山的讀書人。廣泛通曉佛經，深信凈土法門，自號懷西居士。他認為眾生造作無量罪業，其中淫慾和殺生兩種罪業，佔據了絕大部分。因此撰寫了《戒殺》和《戒淫》兩本書。他的《戒殺》一書，名為《萬善先資》，言辭大多懇切深痛。他自己說每次經過一切神祠，必定祝願說：『唯愿尊神，發出世之心，不要接受血食，一心常念阿彌陀佛（西方極樂世界的教主），求生凈土。思仁從今二十四歲，直到壽命終結，中間如果殺害一條小魚小蝦，』

【English Translation】 English version: He could still recall events from his previous life. One day, while walking around a pillar, he became dizzy and fell to the ground, after which he lost his memories. Growing up, he abandoned his studies due to frequent illnesses. He consulted Elder Boyan (name of a Buddhist monk), thoroughly comprehended the path to enlightenment, and returned to the Pure Land path. In the autumn of the fortieth year of the Kangxi era, his condition became critical. Suddenly, he heard a voice in the air saying, 'Layman Shenglian (meaning 'Victorious Lotus'), you have twelve years of life remaining.' Soon after, he recovered and named himself Shenglian. At that time, few people in the state knew about practicing the Pure Land method. Zhou Yunmei (name of a person) took the lead in establishing the Buddha Recitation Society in three or four places, and the practice of reciting Buddha's name flourished. In the autumn of the fifty-second year of the Kangxi era, his illness recurred, and people were worried about him, but Zhou Yunmei did not mind at all. One night, he dreamed that a deity told him, 'Your merit in persuading people to practice the Pure Land method is great, and now your life is extended.' Zhou Yunmei was naturally kind and happy to help with good deeds such as releasing animals, raising infants, and relieving famine. In the seventy-first year of his life, on the second day of the sixth month, he bid farewell to relatives and friends, saying, 'I will pass away on the sixth day.' On that day, after bathing and sitting upright, he recited a verse: 'Seventy-one years, dragging a skin bag, today I cast it off, what freedom!' After reciting the verse, he became silent. After a while, his family cried out incessantly, and he suddenly opened his eyes and said, 'Delaying me for another seven days.' On the morning of the fourteenth day, he got up and said, 'Today I must go.' He hurriedly invited Elder Qianxing (name of a Buddhist monk) and fellow practitioners to help him recite the Buddha's name. When everyone arrived, they chanted the Buddha's name. At the hour of Chen (7-9 am), he suddenly straightened up and said, 'The Bodhisattva (a being on the path to Buddhahood) is coming.' He put his palms together facing west and passed away while chanting the Buddha's name (Manuscripts of Zhou Anshi). Zhou Mengyan Zhou Mengyan, also known as Siren, courtesy name Anshi, was a student from Kunshan. He was well-versed in the Buddhist scriptures and deeply believed in the Pure Land method, calling himself Layman Huaixi (meaning 'Cherishing the West'). He believed that sentient beings commit countless sins, of which lust and killing account for the majority. Therefore, he wrote two books, 'Admonitions Against Killing' and 'Admonitions Against Lust'. His book 'Admonitions Against Killing' is named 'Ten Thousand Good Deeds as Primary Resources', and his words are mostly earnest and deeply felt. He himself said that every time he passed by all the shrines, he would pray, 'May the revered deity develop the mind of renunciation, not accept blood sacrifices, and constantly recite Amitabha Buddha (the lord of the Western Pure Land), seeking rebirth in the Pure Land. From now on, Siren, at the age of twenty-four, until the end of his life, if I kill even a small fish or shrimp,'

乃至家中眷屬。若有一人傷一蚊蟻。唯愿尊神是糾是殛。迅雷擊碎所著書板。思仁自今二十四歲。直至壽盡。臨河見魚。仰面見鳥。不思救度。反萌殺機。亦同此誓。思仁自今二十四歲。直至壽盡。若夢寐中見人殺生。不能至心稱佛名號。發救度心。而反歡喜贊成其事。亦同此誓。其戒淫書。名慾海回狂。勸諸淫者。先觀胎獄。了種種苦。是謂息淫原始方便。次觀此身諸蟲猬集。宛轉游行。食人腦髓。是為初開不凈方便。次觀男女膿血洟唾。惡露中滿。猶如溷廁。糞穢所都。是為息淫對治方便。次想死人正直仰臥。寒冰徹骨。黃水流出。臭不可聞。遍體生蟲。處處鉆嚙。皮肉漸盡。骨節縱橫。乃至冢破骨出。人獸踐踏。而我此身。終亦如是。次念法華所說因緣生相滅相。與不生滅。是為斷淫窮原方便。次觀自身。在極樂世界七賽池內蓮華之中。蓮華開敷。見阿彌陀佛。坐寶蓮華。及諸種種莊嚴瑞相。亦見自身禮拜供養于佛。作是觀時。發願往生極樂世界。永脫淫阱。是為究竟解脫方便。又嘗輯西歸直指四卷。乾隆四年正月。與家人訣云。將西歸。家人請以香湯沐浴。卻之曰。我香湯沐浴久矣。談笑而逝。異香郁然滿一室。年八十四。

初有王孟鄰者。與夢顏交。其年十一月朔。謂夢顏曰。十七日為彌陀聖誕。吾

【現代漢語翻譯】現代漢語譯本乃至家中眷屬。如果家中有人傷害一隻蚊子或螞蟻，我只愿尊神降罪於我，立刻用迅雷擊碎我所著的書板。思仁從今年二十四歲開始，直到壽命終結，如果臨河看見魚，仰面看見鳥，不思救度反而產生殺機，我也同樣受此誓言的約束。思仁從今年二十四歲開始，直到壽命終結，如果在夢中看見有人殺生，不能至誠稱念佛的名號，發起救度之心，反而歡喜贊成此事，我也同樣受此誓言的約束。這個戒律，名為『慾海回狂』。勸告所有沉溺於淫慾的人，首先觀察胎獄之苦，瞭解種種苦難，這是停止淫慾最初的方便法門。其次觀察自身，有無數的蟲子聚集，在身體里宛轉蠕動，啃食人的腦髓，這是初步開啟不凈觀的方便法門。再次觀察男女的身體，充滿了膿血、鼻涕、唾液和污穢的液體，就像廁所一樣，到處都是糞便污穢，這是停止淫慾的對治方便法門。再次想像死人正直仰臥，寒冰刺骨，黃色的液體流出，臭氣難聞，全身生滿蟲子，到處鉆咬，皮肉漸漸腐爛，骨骼縱橫交錯，乃至墳墓破裂，骨頭暴露出來，被烏鴉踐踏，而我的這個身體，最終也會變成這樣。再次唸誦《法華經》所說的因緣生相、滅相，以及不生不滅的道理，這是斷除淫慾追根溯源的方便法門。再次觀想自身，在極樂世界七寶池內的蓮花之中，蓮花開放，看見阿彌陀佛（Amitabha Buddha），坐在寶蓮花上，以及種種莊嚴瑞相，也看見自身禮拜供養佛陀。在作這種觀想的時候，發願往生極樂世界，永遠脫離淫慾的陷阱，這是究竟解脫的方便法門。思仁又曾經編輯《西歸直指》四卷。乾隆四年正月，與家人告別說，將要往生西方極樂世界。家人請求用香湯沐浴，思仁拒絕說，『我用香湯沐浴已經很久了。』談笑而逝，奇異的香氣充滿整個房間。享年八十四歲。

最初有王孟鄰這個人，與思仁是朋友。那年十一月初一，王孟鄰對思仁說，『十七日是彌陀聖誕（Amitabha Buddha's birthday），我...

【English Translation】 English version Even to the members of one's own family. If anyone in the family harms even a mosquito or an ant, I only wish that the honored deities would punish me, instantly striking and shattering the writing board I use with thunder. From this day forward, at the age of twenty-four, until the end of my life, if I see fish in the river or birds in the sky, and instead of thinking of saving them, I conceive a murderous intent, may I be bound by this same vow. From this day forward, at the age of twenty-four, until the end of my life, if in my dreams I see someone killing living beings, and I fail to sincerely recite the Buddha's name, generating a mind of salvation, but instead rejoice and approve of the matter, may I be bound by this same vow. This precept is named 'Turning Back from the Sea of Desire'. It advises all those who are addicted to lust to first contemplate the suffering of the womb prison, understanding all kinds of suffering. This is the initial expedient means for ceasing lust. Secondly, observe this body, where countless worms gather, wriggling and squirming, devouring the human brain. This is the initial opening of the impure contemplation expedient means. Thirdly, observe the bodies of men and women, filled with pus, blood, snot, saliva, and foul liquids, like a latrine, a place full of excrement and filth. This is the antidote expedient means for ceasing lust. Fourthly, imagine a dead person lying straight on their back, with ice piercing the bones, yellow liquid flowing out, emitting an unbearable stench, the entire body covered with worms, gnawing and biting everywhere, the skin and flesh gradually decaying, the bones scattered and exposed, even to the point where the tomb is broken, the bones are exposed, and crows trample upon them. And my own body will eventually be like this. Fifthly, contemplate the causes and conditions of arising, abiding, changing, and ceasing as described in the Lotus Sutra, along with the principle of neither arising nor ceasing. This is the expedient means for cutting off lust at its source. Sixthly, visualize oneself in the lotus flower within the Seven Treasure Pond in the World of Ultimate Bliss (Sukhavati), the lotus flower blooming, seeing Amitabha Buddha (Amitabha Buddha) sitting on a jeweled lotus flower, and all kinds of magnificent and auspicious signs. Also, see oneself bowing and making offerings to the Buddha. When engaging in this contemplation, make a vow to be reborn in the World of Ultimate Bliss, forever escaping the pit of lust. This is the ultimate expedient means for liberation. Furthermore, Si Ren once compiled four volumes of Direct Guidance to the Westward Return. In the first month of the fourth year of the Qianlong era, he bid farewell to his family, saying that he was going to return to the West. His family requested that he bathe with fragrant water, but he refused, saying, 'I have been bathing with fragrant water for a long time.' He passed away while talking and laughing, and a strange fragrance filled the entire room. He lived to the age of eighty-four.

Initially, there was a person named Wang Menglin, who was friends with Si Ren. On the first day of the eleventh month of that year, Wang Menglin said to Si Ren, 'The seventeenth day is Amitabha Buddha's (Amitabha Buddha's birthday) birthday, I...

將行矣。至十六日。問夢顏曰。云何決定得生凈土。夢顏曰。當於唸佛時。發四宏誓願。則凈因堅固。決無退轉。孟鄰以為然。十七日。唸佛坐逝。顏色不變。

又有餘鶴亭者。見夢顏所著書悅之。因問往生之訣。夢顏為指示法要。鶴亭歡喜奉行。未幾遍別親友。遺偈而逝(慾海回狂。萬善先資。安士文稿)。

沈中旭

沈中旭。字啟白。吳縣人。少豪宕。急人之難。既而以醫名。益喜施。貧者不取藥直。或與之錢粟。年二十五喪偶。不復娶。虔修凈業。所過僧坊街頭橋下。遍書西方佛名。及警策語。勸人唸佛。遇有危疾。輒蹙然曰。孽深矣。吾力不能救汝。奈何。病者涕泣。固以請。則曰無已。其必唸佛乎。西方極樂世界。阿彌陀佛。能至心稱念一聲者。滅八萬億劫生死之罪。汝能信否。其人唯唯。曰。汝能念否。其人復唯唯。曰誠如是。疾可為也。乃下藥焉。亦往往有奇驗。從而歸佛者甚眾。中旭年七十餘有疾。其嗣子戒門者。屏人勿通。其逝也。無知狀者。然至今城西人論數十年來。白衣中修凈業者。必以中旭為首稱云(二林居後集)。

楊廣文

楊廣文。字道原。吳縣人。少孤不娶。皈心凈業。歲饑。道有棄兒。輒收養之。至十數。長而後遣之。門有乞者。教令唱佛名。即予

【現代漢語翻譯】現代漢語譯本：於是他們準備出發了。到了十六日，（孟鄰）問夢顏（法師名）說：『如何才能確定能夠往生凈土？』夢顏（法師名）說：『應當在唸佛的時候，發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），這樣凈因（往生凈土的善因）就堅固，決不會退轉。』孟鄰認為是對的。十七日，唸佛坐化往生，臉色沒有改變。又有一個叫余鶴亭的人，看到夢顏（法師名）所著的書，非常喜歡。因此問往生的訣竅。夢顏（法師名）為他指示了法要。鶴亭歡喜地奉行。不久就和親友告別，留下偈語而去世（出自《慾海回狂》、《萬善先資》、《安士文稿》）。沈中旭沈中旭，字啟白，吳縣人。年輕時豪爽不羈，樂於幫助別人。後來以醫術聞名，更加喜歡施捨。貧窮的人不收取藥費，有時還給他們錢糧。二十五歲時喪偶，不再續娶。虔誠地修習凈土法門。所經過的僧寺、街頭、橋下，都寫滿西方佛名（指南無阿彌陀佛）以及警策的語句，勸人唸佛。遇到有危重疾病的人，總是憂愁地說：『罪孽深重啊，我的力量不能救你，怎麼辦？』病人哭泣，堅決地請求。他就說：『沒有別的辦法了，一定要念佛啊。西方極樂世界，阿彌陀佛（西方極樂世界的教主），能夠至誠懇切地稱念一聲的人，可以滅除八萬億劫生死之罪。你能夠相信嗎？』那人連聲答應。他說：『你能夠唸佛嗎？』那人又連聲答應。他說：『如果真的這樣，病就可以治好。』於是就給他開藥。也常常有奇特的療效。因此歸依佛法的人很多。沈中旭七十多歲時生病，他的兒子戒門，把人隔開不讓探視。他去世的時候，沒有人知道情況。然而直到現在，城西的人談論近幾十年來，在家修行凈土法門的人，一定以沈中旭為首推崇（出自《二林居後集》）。楊廣文楊廣文，字道原，吳縣人。年少時成了孤兒，沒有娶妻。一心皈依凈土法門。遇到饑荒的年份，路上有被遺棄的嬰兒，就收養他們，多達十幾個。等他們長大后就讓他們離開。家門口有乞討的人，就教他們唸佛名（指南無阿彌陀佛），然後才給他們東西。

【English Translation】 English version: Then they prepared to depart. On the sixteenth day, Menglin asked Mengyan (a Dharma master): 'How can one be certain of being reborn in the Pure Land?' Mengyan (a Dharma master) said: 'When reciting the Buddha's name, one should make the Four Great Vows (Sentient beings are numberless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are boundless, I vow to master them; Buddha's Way is unsurpassable, I vow to attain it). In this way, the pure cause (the good cause for rebirth in the Pure Land) will be firm and will never regress.' Menglin thought it was right. On the seventeenth day, he passed away while sitting in meditation and reciting the Buddha's name, his complexion unchanged. There was also a person named Yu Heting, who greatly admired the books written by Mengyan (a Dharma master). Therefore, he asked for the secret to rebirth. Mengyan (a Dharma master) instructed him on the essential methods. Heting joyfully practiced them. Soon after, he bid farewell to his relatives and friends, left a verse, and passed away (from 'Desire Sea Turned Back,' 'Ten Thousand Good Deeds First,' 'Anshi's Manuscripts'). Shen Zhongxu Shen Zhongxu, styled Qibai, was a native of Wu County. In his youth, he was bold and unrestrained, and eager to help others. Later, he became famous for his medical skills and became even more fond of giving. He did not charge poor people for medicine, and sometimes even gave them money and grain. He became a widower at the age of twenty-five and did not remarry. He devoutly practiced the Pure Land Dharma. Wherever he went, in monasteries, streets, and under bridges, he would write the name of the Buddha of the Western Paradise (Namo Amitabha Buddha) and words of encouragement, urging people to recite the Buddha's name. Whenever he encountered someone with a critical illness, he would frown and say, 'The karma is deep. My power cannot save you. What to do?' The patient would weep and earnestly plead. Then he would say, 'There is no other way. You must recite the Buddha's name. In the Western Pure Land, Amitabha Buddha (the teacher of the Western Pure Land), one who can sincerely recite his name even once can eradicate the sins of eighty billion kalpas of birth and death. Can you believe this?' The person would repeatedly agree. He would say, 'Can you recite the Buddha's name?' The person would again repeatedly agree. He would say, 'If it is truly so, the illness can be cured.' Then he would prescribe medicine. And often there would be miraculous results. As a result, many people turned to Buddhism. When Zhongxu was over seventy years old, he fell ill. His son, Jiemen, kept people away and did not allow visitors. No one knew the circumstances of his death. However, even now, when people in the west of the city discuss those who have practiced the Pure Land Dharma as laypeople in recent decades, they always praise Shen Zhongxu as the foremost (from 'Second Forest Dwelling Later Collection'). Yang Guangwen Yang Guangwen, styled Daoyuan, was a native of Wu County. He became an orphan at a young age and did not marry. He wholeheartedly took refuge in the Pure Land Dharma. In years of famine, if there were abandoned children on the road, he would take them in and raise them, up to a dozen or so. When they grew up, he would let them leave. If there were beggars at his door, he would teach them to recite the Buddha's name (Namo Amitabha Buddha) before giving them anything.

之錢。由是乞者踵至。每語人曰。一心念佛。求生西方。只此八字。是無上法門。更無他說。乾隆三十五年得疾。其友沈炳往省之。唱佛名不絕口。明日遂逝。年六十餘(二林居後集)。

顧天瑞

顧天瑞。蘇州城西。大邨人也。中年長齋。爲念佛會。妻陸氏。亦長齋。日誦佛名甚虔。年六十三。得微疾。預知將終。沐浴易衣就寢。

其姒俞氏。別室居。忽聞陸氏遙語云吾先去。姆早晚好來也。俞氏亟遣子視之。逝矣。俞氏故長齋修凈業。居半載無疾而逝。天瑞后數年。別諸親故。沐浴唱佛名。亦無疾而逝。事在乾隆三十五年(二林居後集)。

姜見龍

姜見龍。字元標。吳縣人。嘗倡設義冢。埋諸暴骼。歲饑。捐金以賑。家遂中落。習眼科以自活。初好長生術。一夕夢至一所。巉崖幽谷。陰風颯然。急覓路行數里。忽見天日。幢幡蔽空。寶輿中一人趺坐。身金色。見龍請曰。夙生罪障。誤入險涂。愿見救㧞。輿中人言。汝能發願否。見龍稽首曰。愿從今日。作佛家奴。輿中人言。甚善。明日當有比邱。導爾修行。慎勿錯過。言畢。頓失所見。及旦。果有一僧款門而入。為言修行之要。無過唸佛。能唸佛者。決生西方。能唸佛者。得不退轉。能唸佛者。疾成正覺。見龍大喜。日持佛名

【現代漢語翻譯】之錢（地名）。因此，乞丐接踵而至。他經常對人說：『一心念佛，求生西方。』僅僅這八個字，就是無上的法門，再沒有其他的了。乾隆三十五年，他得了疾病，他的朋友沈炳前去探望他，他口中不停地念誦佛號。第二天就去世了，享年六十多歲（《二林居後集》）。

顧天瑞（人名）

顧天瑞，蘇州城西大邨（地名）人。中年開始長期吃齋，組織唸佛會。他的妻子陸氏（人名），也長期吃齋，每天虔誠地念誦佛號。六十三歲時，得了輕微的疾病，預先知道自己將要去世，沐浴更衣后就寢。

他的嫂子俞氏（人名），住在別的房間。忽然聽到陸氏在遠處說：『我先走了，嫂子你早晚也要來啊。』俞氏急忙派兒子去看她，已經去世了。俞氏本來就長期吃齋修行凈土法門，住了半年後無疾而終。天瑞後來幾年，與親朋好友告別，沐浴唱唸佛號，也無疾而終。這件事發生在乾隆三十五年（《二林居後集》）。

姜見龍（人名）

姜見龍，字元標（字），吳縣人。曾經倡導設立義冢，埋葬暴露的屍骨。遇到饑荒，捐獻錢財來賑濟災民，家境因此衰落。學習眼科來維持生計。起初喜歡長生不老之術。一天晚上夢見到了一個地方，懸崖峭壁，幽深的山谷，陰冷的風呼呼地吹著。他急忙尋找道路走了幾里路，忽然看見了陽光，幢幡遮蔽天空，寶貴的車輛中有一個人盤腿而坐，身體是金色的。見龍請求說：『我前世罪孽深重，誤入了危險的道路，希望您能救我脫離苦海。』車中的人說：『你能夠發願嗎？』見龍叩頭說：『我願意從今天開始，做佛家的奴僕。』車中的人說：『很好。明天應當有比丘（和尚），引導你修行，千萬不要錯過。』說完，立刻失去了所見。等到天亮，果然有一個僧人敲門而入，為他說修行的要點，沒有什麼超過唸佛。能夠唸佛的人，必定往生西方。能夠唸佛的人，得到不退轉。能夠唸佛的人，迅速成就正覺。』見龍非常高興，每天持唸佛號。

【English Translation】 Zhiqian (place name). As a result, beggars flocked to him. He often said to people, 'Single-mindedly recite the Buddha's name, seeking rebirth in the Western Pure Land.' These eight words alone are the supreme Dharma, and there is nothing else. In the thirty-fifth year of Qianlong, he fell ill. His friend Shen Bing went to visit him, and he recited the Buddha's name incessantly. He passed away the next day at the age of sixty-odd (from 'Er Lin Ju Hou Ji').

Gu Tianrui (person's name)

Gu Tianrui was a native of Dacun (place name), west of Suzhou city. In middle age, he began to observe a long-term vegetarian diet and organized a Buddha recitation society. His wife, Lu Shi (person's name), also observed a long-term vegetarian diet and recited the Buddha's name very devoutly every day. At the age of sixty-three, she contracted a minor illness and knew in advance that she was about to pass away. She bathed, changed her clothes, and went to bed.

Her sister-in-law, Yu Shi (person's name), lived in a separate room. Suddenly, she heard Lu Shi speaking from afar, saying, 'I'm going first; sister-in-law, you should come sooner or later.' Yu Shi hurriedly sent her son to check on her, but she had already passed away. Yu Shi had originally observed a long-term vegetarian diet and cultivated the Pure Land practice. She passed away without illness half a year later. Several years later, Tianrui bid farewell to his relatives and friends, bathed, chanted the Buddha's name, and also passed away without illness. This event occurred in the thirty-fifth year of Qianlong (from 'Er Lin Ju Hou Ji').

Jiang Jianlong (person's name)

Jiang Jianlong, styled Yuanbiao (style name), was a native of Wu County. He once initiated the establishment of charitable burial grounds to bury exposed corpses. In years of famine, he donated money to provide relief, and his family consequently declined. He learned ophthalmology to support himself. Initially, he was fond of the art of immortality. One night, he dreamed of arriving at a place with steep cliffs and secluded valleys, where a chilling wind blew. He hurriedly sought a path and walked for several miles, suddenly seeing sunlight, with banners and streamers covering the sky. In a precious carriage, a person was sitting in the lotus position, with a golden body. Jianlong requested, 'I have accumulated karmic obstacles from past lives and mistakenly entered a dangerous path. I hope you can save me from suffering.' The person in the carriage said, 'Are you willing to make a vow?' Jianlong kowtowed and said, 'I am willing from today onwards to be a servant of the Buddha's family.' The person in the carriage said, 'Very good. Tomorrow there should be a Bhiksu (monk) to guide you in your practice; be careful not to miss him.' After speaking, he immediately disappeared from sight. At dawn, a monk indeed knocked on the door and entered, telling him the essentials of practice, that nothing surpasses reciting the Buddha's name. Those who can recite the Buddha's name will surely be reborn in the Western Pure Land. Those who can recite the Buddha's name will attain non-retrogression. Those who can recite the Buddha's name will quickly attain perfect enlightenment.' Jianlong was overjoyed and recited the Buddha's name daily.

萬餘。聲徹里巷。乾隆四十三年八月。示微疾。謂諸子曰。吾一心求生西方。無他戀也。其月既望。書偈曰。脫卻五濁苦。往生極樂土。七寶蓮胎圓。一念成正果。明日將午。寂然而逝。年七十五(姜昆成述)。

沈炳

沈炳。字敬孚。長洲人。年十五。得喘病。過三十而劇。因發出世心。持佛名頗切。至年五十病益甚。自正月至五月。一息僅屬。遂矢愿長齋。其友楊廣文往省之。勸持金剛經。扶起授之讀。盡卷。居三日。加持至三卷。半月而病癒。自後日以三卷為常。持佛名不輟。夜坐輒至曉。喘病遂除。而身微傴。閱五年。夜坐頃。自誓不取正覺。終不休歇。脊樑忽聲振。挺豎如平人。尋受五戒于旅亭會公。炳常言世間萬法。生滅不停。唯有一句阿彌陀佛。是大休歇處。又自謂唸佛工夫。尤于病中得力。諸苦煎熬。獨一念炯然。不曾打失耳。乾隆四十六年十一月。示微疾數日。其月晦。晨起盥沐畢。喘甚。回身向西。結跏唸佛。其妻在旁。揮之去。已而寂然。則坐逝矣。遺言以龕殮。用茶毗法。其妻亦長齋。修凈業。已而出家為尼(二林居後集)。

王恭

王恭。字禮言。太倉人。為人恬澹寡嗜慾。少棄舉子業。好為詩。所居南園。故宗老文肅公別墅。竹石蕭涼。偕諸群從。觴詠自得。

【現代漢語翻譯】萬餘人。聲音響徹街坊。乾隆四十三年八月，略感不適，告訴兒子們說：『我一心求生西方極樂世界，沒有其他留戀。』當月十五日，寫下偈語：『脫離五濁的痛苦，往生極樂凈土。七寶蓮花中胎圓滿，一念之間成就正果。』第二天中午，安詳地去世，享年七十五歲（姜昆成述）。

沈炳

沈炳，字敬孚，長洲人。十五歲時得了喘息病，三十歲后病情加重，因此發出離世之心。持唸佛號非常懇切。到五十歲時，病情更加嚴重，從正月到五月，氣息奄奄一息。於是發誓終身吃素。他的朋友楊廣文前去探望他，勸他持誦《金剛經》。沈炳被人扶起，接受經書並開始誦讀，讀完一卷。過了三天，增加到持誦三卷。半個月后，病就好了。從此以後，每天以持誦三卷為常課，持唸佛號從不間斷，夜晚靜坐常常到天亮。喘息病於是痊癒，但身體略微佝僂。過了五年，夜晚靜坐時，自己發誓說，如果不證得正覺，終不停止修行。忽然脊樑發出震動聲，挺直如正常人。不久在旅亭從會公那裡受了五戒。沈炳常說世間萬法，生滅不停，唯有一句『阿彌陀佛』（Amitabha，梵語，意為無量光或無量壽），是最大的安歇之處。他又自認爲念佛的功夫，尤其在生病時得力。各種痛苦煎熬，唯獨一念佛號炯炯發光，不曾丟失。乾隆四十六年十一月，略感不適數日。當月最後一天，早晨起床洗漱完畢，喘息厲害，轉身面向西方，結跏趺坐唸佛。他的妻子在旁邊，揮手示意她離開。不久就寂然去世，是坐著往生的。遺言用龕殮，用火葬的方式。他的妻子也終身吃素，修習凈土法門，後來出家為尼姑（《二林居後集》）。

王恭

王恭，字禮言，太倉人。為人恬淡，很少有嗜好和慾望。年輕時放棄了科舉考試，喜歡寫詩。所居住的南園，是以前宗老文肅公的別墅，竹石蕭瑟清涼，他與各位同族的人一起，飲酒賦詩，自得其樂。

【English Translation】 More than ten thousand people. The sound resonated through the neighborhood. In August of the forty-third year of Qianlong, he showed slight illness and said to his sons, 'I wholeheartedly seek rebirth in the Western Pure Land, with no other attachments.' On the fifteenth of that month, he wrote a verse: 'Escape the suffering of the five turbidities, be reborn in the Land of Ultimate Bliss. The seven-jeweled lotus womb is complete, in a single thought, achieve right fruition.' The next day at noon, he passed away peacefully, at the age of seventy-five (as recounted by Jiang Kuncheng).

Shen Bing

Shen Bing, courtesy name Jingfu, was a native of Changzhou. At the age of fifteen, he contracted asthma, which worsened after thirty, leading him to develop a mind of renunciation. He diligently recited the Buddha's name. By the age of fifty, his condition had deteriorated significantly, with his breath barely sustained from January to May. He then vowed to observe a lifelong vegetarian diet. His friend Yang Guangwen visited him and encouraged him to uphold the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). Shen Bing was helped up, received the sutra, and began to recite it, completing one scroll. After three days, he increased his recitation to three scrolls. Half a month later, he recovered from his illness. From then on, he made it a daily practice to recite three scrolls, continuously reciting the Buddha's name, often sitting in meditation until dawn. His asthma was thus cured, but his body remained slightly hunched. After five years, while sitting in meditation one night, he vowed that unless he attained perfect enlightenment (Anuttara-Samyak-Sambodhi), he would never cease his practice. Suddenly, his spine made a vibrating sound and straightened up like a normal person. Soon after, he received the five precepts from Master Luting Hui. Shen Bing often said that all phenomena in the world are constantly arising and ceasing, but only the phrase 'Amitabha' (Amitabha, Sanskrit for 'Infinite Light' or 'Infinite Life') is the greatest place of rest. He also believed that his practice of reciting the Buddha's name was especially effective during his illness. Amidst the torment of various sufferings, his single thought of the Buddha shone brightly, never lost. In November of the forty-sixth year of Qianlong, he showed slight illness for several days. On the last day of that month, he got up in the morning, washed, and finished bathing, his breathing was labored, he turned to face west, sat in the lotus position, and recited the Buddha's name. His wife was beside him, he waved her away. Soon after, he passed away peacefully, sitting in meditation. His last words were to be placed in a niche and cremated. His wife also observed a lifelong vegetarian diet, practiced Pure Land Buddhism, and later became a nun (from 'Collected Works of Erlin Residence').

Wang Gong

Wang Gong, courtesy name Liyan, was a native of Taicang. He was a man of tranquility, with few hobbies and desires. In his youth, he abandoned the pursuit of imperial examinations and enjoyed writing poetry. The Southern Garden where he lived was formerly the villa of Zonglao Wensu Gong, with its desolate bamboos and rocks. He and his relatives would gather to drink and compose poetry, finding contentment in it.

年五十餘。輟詩不復為。長齋修凈業。自號破有居士。一夕夢遊凈土。覺而志以詩曰。無多些子沒商量。夢入蓮邦大歇場。諸上善人譚法性。各天帝釋雨華香。鳥音樹樂無停響。珠閣金臺盡放光。咫尺仙原曾不隔。莫教迷路嘆漁郎。又曰。雪山老子最多情。指點歸家路甚明。不住直須這裡住。無生恰好個中生。投將種后芽旋發。培得根來果自成。領取臺山驀直去。何勞萬里訪蓬瀛。時年七十二矣。其明年夏。臥疾園之潭影軒。軒前有蓮池。華未放。一蓮藥傍崖石。獨對榻而開色鮮好。滿二日。恭課佛名如常時。手結印而逝。而華亦萎。時乾隆四十七年五月八日也。亡何。劉河人有以乩降神者。恭子衝往叩之。乩大書曰。我破有主人也。問今居何處。答幸登蓮界。問頗憶家否。答何思何慮。問家事。答南無佛。固問。又書南無佛。如是者三。遂寂(顧成志。許培秀述)論曰。余少聞輪迴往返之說。輒自悲流浪五濁。倀倀然靡所依也。既長。觀庾彥寶王虛中諸公行事。遺棄世榮。一心西邁。誠慕之。夫百年須臾耳。身家妻子之謀日固。悲歡得失榮辱之數日出。而死已隨其後矣。昔人謂唸佛一門。于居士尤為吃緊。置身烈火之中。浸心煩惱之海。一息不來。而鐵床銅柱隨之。非仰賴佛力。何以敵此。其有覽諸君子之遺蹟。而

【現代漢語翻譯】（他）五十多歲時，停止寫詩，不再創作。他長期素食，修行凈土法門，自號『破有居士』（意為破除對有形世界的執著）。一天晚上，他夢遊凈土（西方極樂世界）。醒來后，用詩記錄此事：『沒有多少可以商量的餘地，夢中進入蓮花盛開的凈土，盡情休憩。諸位上善之人談論法性（諸法的真實本性），各天天帝釋（佛教護法神）散落鮮花。鳥鳴和樹木的音樂不停地響著，珠光寶氣的樓閣和金色的蓮臺都放出光芒。咫尺之間的仙境原本並不遙遠，不要因為迷路而像漁郎一樣嘆息。』又說：『雪山老子（指佛陀）最多情，指點回家的路非常清楚。不住在這裡，就必須住在這裡，無生（涅槃）恰好在這裡產生。投入種子后，新芽迅速生長，培植好根基，果實自然成熟。直接前往五臺山（文殊菩薩的道場），何必萬里迢迢去尋找蓬萊仙島。』當時他七十二歲。第二年夏天，他因病臥床在園中的潭影軒。軒前有一個蓮池，蓮花尚未開放。一株蓮花靠近山崖的石頭，獨自對著床榻開放，顏色鮮艷美好。過了兩天，他像往常一樣恭敬地念誦佛名，手結印契（佛教手勢）而逝世。蓮花也隨之枯萎。當時是乾隆四十七年五月初八。不久，劉河地方有人用扶乩（一種占卜方式）請神降臨。恭的兒子衝前去詢問。乩上寫道：『我是破有主人。』問他現在住在哪裡，回答說：『有幸登上蓮花界（西方極樂世界）。』問他是否思念家，回答說：『沒有什麼可思念和憂慮的。』問及家事，回答說：『南無佛（皈依佛）。』再三追問，又寫『南無佛』。如此三次，乩就停止了。（顧成志，許培秀述）評論說：我年輕時聽到輪迴往返的說法，常常悲嘆自己流浪在五濁惡世（充滿各種污濁的世界），茫然不知所依。長大后，看到庾彥寶、王虛中等人的行為，遺棄世俗的榮華，一心向往西方（極樂世界），實在羨慕他們。百年光陰轉瞬即逝，為身家妻子所做的謀劃日益增多，悲歡得失榮辱的事情每天都在發生，而死亡已經緊隨其後了。古人說唸佛法門，對於在家修行的人尤其重要。身處烈火之中，沉浸在煩惱的海洋里，一口氣不來，鐵床銅柱（地獄刑具）就隨之而來。如果不仰仗佛力，如何能夠抵擋這些？那些看到諸位君子的遺蹟，而...

【English Translation】 When he was over fifty years old, he stopped writing poetry and no longer composed. He maintained a long-term vegetarian diet, cultivated the Pure Land practice, and called himself 『Po You Jushi』 (破有居士) (meaning 『Dweller Who Breaks Attachment to Existence』). One night, he dreamt of traveling to the Pure Land (Western Paradise). Upon waking, he recorded the event in a poem: 『There is not much room for discussion, in a dream I entered the lotus-filled Pure Land, enjoying a great rest. All the virtuous beings discuss the Dharma-nature (法性) (the true nature of all phenomena), the various Devas (天) and Indra (帝釋) (Buddhist protectors) scatter flowers. The sounds of birds and the music of trees resonate without ceasing, jeweled pavilions and golden platforms all emit light. The celestial realm is just a short distance away, not far apart at all, do not get lost and sigh like the fisherman.』 He also said: 『Old Man of Snow Mountain (雪山老子) (referring to the Buddha) is most affectionate, pointing out the way home very clearly. Not dwelling here, one must dwell here, non-birth (無生) (Nirvana) arises precisely within this. Plant the seed and the sprout quickly grows, cultivate the roots and the fruit naturally ripens. Go directly to Mount Wutai (五臺山) (Manjushri Bodhisattva's sacred site), why travel ten thousand miles to seek Penglai Island (蓬瀛).』 At that time, he was seventy-two years old. The following summer, he was bedridden in the Tan Ying Xuan (潭影軒) pavilion in his garden. In front of the pavilion was a lotus pond, the lotuses had not yet bloomed. A lotus plant grew close to the rocks of the cliff, blooming alone facing the bed, its color fresh and beautiful. After two days, he respectfully recited the Buddha's name as usual, passed away with his hands forming a mudra (印契) (Buddhist hand gesture). The lotus also withered. This was on the eighth day of the fifth month of the forty-seventh year of the Qianlong (乾隆) reign. Soon after, a person from Liuhe (劉河) used planchette writing (扶乩) (a form of divination) to invite a deity to descend. Gong's (恭) son, Chong (沖), went to inquire. The planchette wrote: 『I am the master of Po You (破有主人).』 Asked where he now resided, it replied: 『I am fortunate to have ascended to the Lotus Realm (蓮花界) (Western Paradise).』 Asked if he missed his home, it replied: 『There is nothing to miss or worry about.』 Asked about family matters, it replied: 『Namo Buddha (南無佛) (Homage to the Buddha).』 Asked repeatedly, it wrote 『Namo Buddha』 again. After three times, the planchette stopped. (Narrated by Gu Chengzhi (顧成志) and Xu Peixiu (許培秀)) Commentary: When I was young, I heard about the cycle of reincarnation, and I often lamented my wandering in the Five Defilements (五濁惡世) (a world full of various impurities), feeling lost and without support. When I grew up, I saw the actions of Yu Yanbao (庾彥寶), Wang Xuzhong (王虛中), and others, abandoning worldly glory and aspiring wholeheartedly to the West (Western Paradise), and I sincerely admired them. A hundred years pass in an instant, the plans made for family and wife increase daily, the events of joy and sorrow, gain and loss, honor and disgrace occur every day, and death is already following closely behind. The ancients said that the practice of reciting the Buddha's name is especially important for lay practitioners. Being in the midst of raging fire, immersed in the ocean of afflictions, if one breath does not come, iron beds and copper pillars (instruments of torture in hell) will follow. If one does not rely on the power of the Buddha, how can one resist these? Those who see the traces of these gentlemen, and...

奮然興起者乎。是皆蓮胎骨肉也。余愿執鞭以隨其後。

凈土聖賢錄卷八卍新續藏第 78 冊 No. 1549 凈土聖賢錄

凈土聖賢錄卷九

往生雜流第八

張鍾馗

張鍾馗。唐時人。居長安。殺雞為業。臨死。見緋衣人驅群雞至。唱言啄啄。雞輒向上啄。兩目血流。痛不可忍。有沙門宏道見之。為設像。勸令唸佛。忽覺香氣滿室。群雞散去。即端坐而化(佛祖統紀)。

張善和

張善和。亦唐時人。屠牛為業。臨終。見牛數十頭。作人言曰。汝殺我。善和告妻。急延僧為我念佛。僧至。謂云。經言。若有眾生。作不善業。應墮惡道。至心具足十念稱阿彌陀佛者。除八十億劫生死之罪。即得往生極樂世界。善和云。地獄至急。取香爐來。即以左手擎火。右手拈香。向西厲聲稱佛。未滿十聲。遽云。佛來也。已與我寶座。言訖而終(佛祖統紀)。

金𠁗

金𠁗。不詳其所出。以漁為業。已而改行。斷葷血。持佛名。日萬聲不輟。一日忽告家人曰。我見阿彌陀佛與觀音勢至矣。我將歸凈土也。次日又曰。有金蓮華來迎我。焚香安坐。以手結印而化。天樂異香。終日不散。事在宋政和六年(凈土文)。

馮氓

馮氓。上虞人。少事遊獵。

【現代漢語翻譯】現代漢語譯本奮然興起的人啊。這些人都是從蓮花中化生出來的。我願意拿著鞭子跟隨在他們身後。

《凈土聖賢錄》卷八卍新續藏第 78 冊 No. 1549 《凈土聖賢錄》

《凈土聖賢錄》卷九

往生雜流第八

張鍾馗

張鍾馗，唐朝人，居住在長安，以殺雞為業。臨死時，看見穿著紅色衣服的人驅趕著一群雞來到他面前，（雞）唱著說『啄啄』，雞就向上啄他，（啄得他）兩眼血流，疼痛難忍。有沙門（梵語：Śrāmaṇa，指出家修道者）宏道看見了，為他設定佛像，勸他念佛。忽然覺得香氣充滿房間，群雞散去。他便端正坐姿而去世（出自《佛祖統紀》）。

張善和

張善和，也是唐朝人，以屠牛為業。臨終時，看見幾十頭牛，像人一樣說話，說：『你殺我。』張善和告訴妻子，趕緊請僧人為我念佛。僧人來到后，對他說：『經書上說，如果眾生做了不善的業，應該墮入惡道，如果至誠懇切地具足十念稱念阿彌陀佛（梵語：Amitābha）的名號，就能消除八十億劫生死之罪，立即可以往生極樂世界。』張善和說：『地獄就在眼前，非常緊急。』拿香爐來，就用左手拿著火，右手拈香，向西大聲稱念佛號，還沒滿十聲，就說：『佛來了，已經給了我寶座。』說完就去世了（出自《佛祖統紀》）。

金𠁗

金𠁗，不清楚他的籍貫，以打魚為業，後來改行，斷絕葷腥，持唸佛名，每天一萬聲從不間斷。一天忽然告訴家人說：『我看見阿彌陀佛（梵語：Amitābha）與觀音（梵語：Avalokiteśvara）勢至（梵語：Mahāsthāmaprāpta）了，我將要回歸凈土了。』第二天又說：『有金蓮花來迎接我。』焚香安坐，用手結印而去世。天樂和奇異的香氣，整天都沒有散去。這件事發生在宋朝政和六年（出自《凈土文》）。

馮氓

馮氓，上虞人，年輕時從事遊獵。

【English Translation】 English version Those who rise up vigorously! These are all born from lotus wombs. I am willing to hold the whip and follow behind them.

The Record of Sages and Worthies of the Pure Land, Volume 8 Supplement to the Buddhist Canon, Series 2, Volume 78, No. 1549, The Record of Sages and Worthies of the Pure Land

The Record of Sages and Worthies of the Pure Land, Volume 9

Miscellaneous Biographies of Rebirth, Chapter 8

Zhang Zhongkui

Zhang Zhongkui was a man of the Tang Dynasty, residing in Chang'an, who made a living by killing chickens. As he was dying, he saw men in scarlet robes driving a flock of chickens towards him. The chickens sang 'Peck, peck,' and pecked upwards at him, causing blood to flow from both eyes, and he was in unbearable pain. The Śrāmaṇa (Sanskrit: Śrāmaṇa, referring to a monastic practitioner) Hongdao saw this and set up a Buddha image for him, urging him to recite the Buddha's name. Suddenly, he felt the room filled with fragrance, and the chickens dispersed. He then sat upright and passed away (from 'A Comprehensive History of the Buddha and Patriarchs').

Zhang Shanhe

Zhang Shanhe was also a man of the Tang Dynasty, who made a living by slaughtering oxen. As he was dying, he saw dozens of oxen speaking like humans, saying, 'You killed me.' Zhang Shanhe told his wife to quickly invite a monk to recite the Buddha's name for him. When the monk arrived, he said, 'The scriptures say that if sentient beings commit unwholesome deeds and should fall into evil realms, if they sincerely and completely recite the name of Amitābha Buddha (Sanskrit: Amitābha) ten times, they can eliminate the sins of eighty billion kalpas of birth and death, and immediately be reborn in the Land of Ultimate Bliss.' Zhang Shanhe said, 'Hell is imminent and urgent.' He asked for an incense burner, held the fire with his left hand, and held incense with his right hand, loudly reciting the Buddha's name facing west. Before he had finished ten recitations, he exclaimed, 'The Buddha is coming! He has already given me a jeweled seat.' He then passed away (from 'A Comprehensive History of the Buddha and Patriarchs').

Jin Yu

Jin Yu, his origins are unknown, made a living by fishing, but later changed his ways, abstained from meat and blood, and maintained the Buddha's name, reciting it ten thousand times a day without ceasing. One day, he suddenly told his family, 'I have seen Amitābha Buddha (Sanskrit: Amitābha) and Avalokiteśvara (Sanskrit: Avalokiteśvara) and Mahāsthāmaprāpta (Sanskrit: Mahāsthāmaprāpta), I am going to return to the Pure Land.' The next day, he said again, 'A golden lotus flower has come to welcome me.' He burned incense, sat peacefully, formed a mudra with his hands, and passed away. Heavenly music and extraordinary fragrance lingered all day. This event occurred in the sixth year of the Zhenghe era of the Song Dynasty (from 'Pure Land Writings').

Feng Mang

Feng Mang was a native of Shangyu, who engaged in hunting in his youth.

有巨蛇為鄉民患。氓殺之。慮蛇為怨。乃皈心佛法。迴向西方。修懺誦佛名。如是十年。一夕請凈業友數人。同誦阿彌陀經。唱佛號。次誦普賢懺罪往生偈已。即端坐合掌而終(佛祖統紀)。

吳瓊

吳瓊。不詳其所出。先為僧。已而返俗。作庖人。當切肉時。口中稱佛名不輟。每教邨中人。誦經修懺。念阿彌陀佛。后眼郭生瘤。大如雞子。乃惶怖。分遣妻子。造一草菴。晝夜焚修。紹興二十三年秋。告邨中人曰。瓊來日。戌時去也。人皆笑之。次日晚。報諸道友曰。時至矣。好來念佛相助。復將布衫質酒飲盡。即寫頌曰。把盞空空。問甚禪宗。今日珍重。明日清風。端坐合掌稱佛名。忽大聲曰。佛來也。即化去(凈土文)。

李彥通

李彥通。會稽人。為鍛工。偶入邑中繫念會。忽悟身世無常。歸心凈土。一日得疾。云。我夢遊凈土。見二門扃鎖甚固。適遇僧宗利。開門引入。見樓閣中佛與菩薩。吾將去矣。遂請睎經道果二僧至臥榻前。䇿發凈業。令舉家齊誦佛號。西向坐逝(佛祖統紀)。

黃生

黃生。潭州人。以鍛鐵為生。每打鐵時。口稱阿彌陀佛不絕。一日佔一頌。令鄰人書之。曰。玎玎珰珰。久煉成鋼。太平將近。我往西方。且云我去後。可將此頌流佈。廣勸人唸佛

【現代漢語翻譯】現代漢語譯本有條巨蛇為鄉民帶來災禍。有個村民殺死了它，但擔心蛇會報復，於是皈依佛法，迴向西方極樂世界，修習懺悔法門，誦唸佛名。這樣過了十年。一天晚上，他邀請了幾位修習凈土法門的朋友，一同誦讀《阿彌陀經》，唱唸佛號。隨後誦讀了《普賢菩薩懺悔偈》和《往生咒》后，便端坐合掌而終。（出自《佛祖統紀》）

吳瓊

吳瓊，不清楚他的出身。起初是僧人，後來還俗，做了廚師。當他切肉的時候，口中不停地稱念佛名。他經常教導村裡的人誦經修懺，唸誦阿彌陀佛。後來他的眼眶長了個瘤，大如雞蛋。他感到非常害怕，於是遣散妻子兒女，建造了一間草菴，日夜焚香修行。紹興二十三年秋天，他告訴村裡的人說：『吳瓊我明天戌時就要走了。』人們都嘲笑他。第二天晚上，他告訴各位道友說：『時間到了，請來念佛幫助我。』他又把布衫當了酒喝光，隨即寫了一首偈頌：『把盞空空，問甚禪宗？今日珍重，明日清風。』他端坐合掌稱念佛名，忽然大聲說：『佛來接我了！』隨即去世。（出自《凈土文》）

李彥通

李彥通，會稽人。以打鐵為業。偶然進入邑中的繫念法會，忽然醒悟到人生無常，歸心凈土。一天他生病了，說：『我夢遊凈土，看見兩扇門緊緊鎖著，正好遇到僧人宗利，打開門領我進去，看見樓閣中佛和菩薩。我就要去了。』於是他請睎經、道果兩位僧人到床前，剃髮修行凈業，讓全家人一起誦唸佛號，他面向西方坐著去世。（出自《佛祖統紀》）

黃生

黃生，潭州人。以打鐵為生。每次打鐵的時候，口中不停地稱念阿彌陀佛。一天他寫了一首偈頌，讓鄰居寫下來，說：『玎玎珰珰，久煉成鋼，太平將近，我往西方。』並且說我走後，可以將這首偈頌流傳開來，廣泛勸人唸佛。

【English Translation】 English version There was a giant snake that caused suffering to the villagers. A villager killed it, but worried that the snake would seek revenge. Therefore, he took refuge in the Buddha's teachings, dedicated his merits to the Western Pure Land, practiced repentance, and recited the Buddha's name. He did this for ten years. One evening, he invited several friends who practiced the Pure Land Dharma to recite the 'Amitabha Sutra' together and chant the Buddha's name. After reciting the 'Samantabhadra Bodhisattva's Repentance Verse' and the 'Rebirth Mantra,' he sat upright, with his palms together, and passed away peacefully. (From 'Comprehensive Records of the Buddha's Ancestors')

Wu Qiong

Wu Qiong, his origins are unknown. He was initially a monk, but later returned to secular life and became a cook. When he was cutting meat, he constantly recited the Buddha's name. He often taught the villagers to recite scriptures, practice repentance, and recite Amitabha Buddha. Later, a tumor grew in his eye socket, as large as a chicken egg. He became very frightened, so he sent away his wife and children and built a thatched hut, burning incense and practicing day and night. In the autumn of the twenty-third year of Shaoxing, he told the villagers: 'Wu Qiong will leave tomorrow at Xu time (7-9 PM).' People laughed at him. The next evening, he told his fellow practitioners: 'The time has come, please come and help me recite the Buddha's name.' He then pawned his cloth shirt for wine and drank it all. He then wrote a verse: 'Holding the cup empty, what Zen is there to ask? Cherish today, tomorrow the clear wind.' He sat upright, with his palms together, reciting the Buddha's name, and suddenly shouted: 'The Buddha is coming to receive me!' Then he passed away. (From 'Essays on Pure Land')

Li Yantong

Li Yantong, a native of Kuaiji, worked as a blacksmith. He accidentally entered a mindfulness assembly in the town and suddenly realized the impermanence of life, and his heart turned to the Pure Land. One day he fell ill and said: 'I dreamed of traveling to the Pure Land and saw two doors locked very tightly. Fortunately, I met the monk Zongli, who opened the door and led me in. I saw Buddhas and Bodhisattvas in the pavilions. I am about to leave.' So he invited the monks Xijing and Daoguo to his bedside, shaved his head to practice Pure Land karma, and had his whole family recite the Buddha's name together. He faced west and passed away peacefully. (From 'Comprehensive Records of the Buddha's Ancestors')

Huang Sheng

Huang Sheng, a native of Tanzhou, made a living as a blacksmith. Every time he was forging iron, he constantly recited Amitabha Buddha. One day he wrote a verse and asked a neighbor to write it down, saying: 'Clang, clang, clang, long refined into steel, peace is near, I am going to the West.' And he said that after I leave, this verse can be spread widely to encourage people to recite the Buddha's name.

也。即化去(佛祖統紀)。

徐六公

徐六公。嘉興農夫也。長齋唸佛。設像瞻禮。如是四十年。屢夢遊凈土。預作一龕。臨行之日。易布衣草屩。入龕端坐。頃之。即曰。佛來迎我。泊然而逝(佛祖統紀)。

沈三郎

沈三郎。臨安賈人也。晚而奉佛甚謹。一日臥病。請僧講彌陀經。設像。日夕西顧。易衣而終。頃之。膝微屈。如欲起坐者。二子曳脛直之。忽瞿然起坐。遂易龕。茶毗。有白鶴翔云西去(佛祖統紀)。

師贊

師贊。雍州人。為行童。年十四。唸佛不絕。忽遇疾而亡。俄復甦。白父母曰。阿彌陀佛來此。兒當隨行。鄰人見空中寶臺。五色異光。向西而沒(佛祖統紀)。

倪道者

倪道者。仁和人。棄家。建小庵。專意念佛。欲焚身代一切眾生供養諸佛。於是集眾唱佛名。來者至萬人。焚身前一夕。其地忽有金光高半尺許。語人曰。我焚身時。必有紫青二色云。從東北過西南。是我往生之相也。已而發炬。端坐其中。二色云現。火盡乃滅(佛祖統紀)。

大善寺行童

大善寺行童。常隨師善輝。持誦佛名。一夕。夢婦人持數珠示之。童曰。欲得一串。恨無錢買耳。婦人曰。我當與汝。汝可開口。即以數珠投口中。童寤以告師。輝曰。此

【現代漢語翻譯】現代漢語譯本也。即化去（《佛祖統紀》）。

徐六公

徐六公，嘉興的農夫。長期吃素唸佛，設定佛像瞻仰禮拜，這樣持續了四十年。多次夢見遊歷凈土，預先準備好一個龕。臨終之日，換上布衣草鞋，進入龕中端坐。不久，就說：『佛來迎接我了。』安詳地去世（《佛祖統紀》）。

沈三郎

沈三郎，臨安的商人。晚年信奉佛教非常虔誠。一天臥病在床，請僧人講解《彌陀經》，設定佛像，日夜面向西方。換好衣服後去世。不久，膝蓋微微彎曲，好像要起身坐起來的樣子。他的兩個兒子拉直他的腿。忽然，他驚醒般地坐了起來，於是更換龕位，火化。有白鶴飛翔在雲中向西而去（《佛祖統紀》）。

師贊

師贊，雍州人，做行童。十四歲時，唸佛不斷。忽然生病去世。不久又甦醒過來，告訴父母說：『阿彌陀佛（Amitabha）來了，我應當跟隨他去。』鄰居們看見空中出現寶臺，五色奇異的光芒，向西邊消失（《佛祖統紀》）。

倪道者

倪道者，仁和人。捨棄家庭，建造小庵，專心念佛。想要焚燒自身代替一切眾生供養諸佛。於是召集眾人唱唸佛名，來的人達到上萬人。焚身前一晚，他所在的地方忽然出現金色光芒，高約半尺。告訴人們說：『我焚身時，必定有紫色和青色的云，從東北方向經過西南方向，這是我往生的瑞相。』不久點燃火炬，端坐在其中。紫色和青色的云出現，火燒盡后才熄滅（《佛祖統紀》）。

大善寺行童

大善寺的行童，經常跟隨師父善輝，持誦佛名。一天晚上，夢見一位婦人拿著念珠給他看。行童說：『想要得到一串，只恨沒有錢買。』婦人說：『我應當給你。你可以張開嘴。』隨即把念珠投入他的口中。行童醒來后告訴師父。善輝說：『這

【English Translation】 English version Also. That is, transformed and gone (From 'Comprehensive Records of Buddhas and Patriarchs').

Xu Liugong (Xu Liugong)

Xu Liugong (Xu Liugong) was a farmer from Jiaxing (Jiaxing). He observed a long-term vegetarian diet and recited the Buddha's name. He set up an image for veneration and worship. He did this for forty years. He repeatedly dreamed of traveling to the Pure Land. He prepared a niche in advance. On the day of his passing, he changed into cloth clothes and straw sandals, entered the niche, and sat upright. After a while, he said, 'The Buddha has come to welcome me.' He passed away peacefully (From 'Comprehensive Records of Buddhas and Patriarchs').

Shen Sanlang (Shen Sanlang)

Shen Sanlang (Shen Sanlang) was a merchant from Lin'an (Lin'an). In his later years, he devoutly followed Buddhism. One day, he fell ill and requested a monk to lecture on the Amitabha Sutra. He set up an image and faced west day and night. He changed his clothes and passed away. Shortly after, his knees slightly bent, as if he wanted to sit up. His two sons straightened his legs. Suddenly, he woke up and sat up abruptly. Then, they changed the niche and cremated him. White cranes flew into the clouds and went west (From 'Comprehensive Records of Buddhas and Patriarchs').

Shizan (Shizan)

Shizan (Shizan) was from Yongzhou (Yongzhou) and worked as an attendant. At the age of fourteen, he recited the Buddha's name incessantly. Suddenly, he fell ill and died. After a while, he revived and told his parents, 'Amitabha Buddha (Amitabha) has come here. I should follow him.' Neighbors saw a jeweled platform in the sky, with five-colored strange lights, disappearing to the west (From 'Comprehensive Records of Buddhas and Patriarchs').

Ni Daozhe (Ni Daozhe)

Ni Daozhe (Ni Daozhe) was from Renhe (Renhe). He abandoned his family and built a small hermitage, focusing on reciting the Buddha's name. He wanted to burn himself as an offering to all Buddhas on behalf of all sentient beings. Therefore, he gathered people to chant the Buddha's name, and up to ten thousand people came. The night before his self-immolation, a golden light suddenly appeared in his place, about half a foot high. He told people, 'When I burn myself, there will surely be purple and blue clouds passing from the northeast to the southwest. This is the auspicious sign of my rebirth.' Soon after, he lit the torch and sat upright in it. Purple and blue clouds appeared, and the fire extinguished after burning completely (From 'Comprehensive Records of Buddhas and Patriarchs').

Attendant of Dasan Temple

An attendant of Dasan Temple (Dasan Temple) often followed his master, Shanhui (Shanhui), reciting the Buddha's name. One night, he dreamed of a woman holding prayer beads and showing them to him. The attendant said, 'I want to get a string, but I regret not having money to buy it.' The woman said, 'I should give it to you. You can open your mouth.' Then she threw the prayer beads into his mouth. The attendant woke up and told his master. Shanhui said, 'This'

是大勢至菩薩。授汝唸佛三昧也。過數日。童見二大士。持華座與之。曰。更過七日。當乘此來生凈土也。童即語人云。我七日當行也。至期。忽自唱曰。菩薩來矣。即座而化(佛祖統紀)。

張愛

張愛。明萬曆間中官也。晚持金剛經。閱數年。病死。至一王者所。謂曰。汝合向人間受胎。答曰。愛持金剛經。愿生凈土。不願受胎。王者曰。汝持經功少。奈何。愛曰。曾聞十念成就。況其久乎。王者曰。且放還。聽持經去。既蘇。遂去之西山碧雲寺。專誦金剛經。又十一年。一日集眾曰。我以持經力。今西去矣。沐浴更衣。端坐而逝(金剛新異錄)。

吳澆燭

吳澆燭。居蘇州婁門。以澆燭為業。因以得名。孑身無偶。長齋晝夜唸佛。為人不欺。賣燭家爭迎澆燭。吳傾油一杓。必稱佛數聲以為常。年七十餘。忽語主人曰。吾積有薄貲。本為身後計。今唸佛功成。某日吾當去。往生善處。無用此矣。敬以相贈。主人請為作福事。吳喜。乃引至一窖。出千金。主人為分給諸大寺。盡以飯僧。至期。吳合掌唸佛。端然坐逝。用遺言以龕殮。及阇維日。送者千萬人。事在崇禎七年(現果隨錄)。

吳毛

吳毛。青陽吳氏仆也。平時持齋。誦佛名。兼修眾善。左良玉兵渡江。吳氏閤家避

【現代漢語翻譯】現代漢語譯本是大勢至菩薩（Mahāsthāmaprāpta Bodhisattva，音譯，意為大精進菩薩）。（菩薩）授予你念佛三昧（Samadhi，音譯，意為正定）。過了幾天，童子看見兩位大士，拿著蓮花座給他，說：『再過七天，應當乘這個往生凈土。』童子就告訴別人說：『我七天後就要走了。』到了那天，忽然自己唱道：『菩薩來了！』隨即坐化（圓寂）(《佛祖統紀》)。

張愛

張愛，明朝萬曆年間的一位太監。晚年持誦《金剛經》。過了幾年，生病去世，到了一位王者那裡。王者對他說：『你應當到人間去受胎。』張愛回答說：『我持誦《金剛經》，愿生凈土，不願受胎。』王者說：『你持經的功德還不夠，怎麼辦呢？』張愛說：『我曾聽聞十念成就，何況我持誦這麼久呢？』王者說：『暫且放你回去，聽你繼續持經。』張愛醒來后，就去了西山碧雲寺，專心誦讀《金剛經》。又過了十一年，有一天召集眾人說：『我憑藉持經的力量，現在要往生西方了。』沐浴更衣，端坐而逝(《金剛新異錄》)。

吳澆燭

吳澆燭，住在蘇州婁門，以澆蠟燭為業，因此得名。孤身一人，長期吃素，日夜唸佛。為人誠實不欺，賣蠟燭時，人們都爭著歡迎吳澆燭。吳澆燭每次傾倒一勺油，必定唸誦幾聲佛號，習以為常。七十多歲時，忽然告訴主人說：『我積攢了一些錢財，本來是為身後做打算的，現在念佛功成，某天我就要走了，往生善處，用不著這些錢了，恭敬地贈送給你。』主人請求用這些錢為他做佛事。吳澆燭很高興，於是領主人到一個地窖，取出千兩白銀，主人將這些錢分給各大寺廟，全部用來供養僧人。到了預定的日子，吳澆燭合掌唸佛，端正地坐著去世。按照他的遺言用龕木棺材殮葬。到火化那天，送葬的人有成千上萬。這件事發生在崇禎七年(《現果隨錄》)。

吳毛

吳毛，是青陽吳家的僕人。平時吃素，誦唸佛號，兼修各種善事。左良玉的軍隊渡江時，吳家全家躲避

【English Translation】 English version He is Mahāsthāmaprāpta Bodhisattva (a bodhisattva representing the power of wisdom). (The Bodhisattva) bestowed upon you the Samadhi (a state of meditative consciousness) of Buddha-Recitation. After several days, the boy saw two great beings, holding a lotus seat and giving it to him, saying, 'In another seven days, you should ride this to be reborn in the Pure Land.' The boy then told people, 'I will be leaving in seven days.' When the time came, he suddenly chanted, 'The Bodhisattva is coming!' and immediately passed away while seated (Buddha's Lineage Records).

Zhang Ai

Zhang Ai was a eunuch during the Wanli period of the Ming Dynasty. In his later years, he upheld the Diamond Sutra. After several years, he died of illness and arrived at the place of a king. The king said to him, 'You should be reborn in the human realm.' Zhang Ai replied, 'I uphold the Diamond Sutra and wish to be born in the Pure Land, not to be reborn.' The king said, 'Your merit from upholding the sutra is insufficient, what to do?' Zhang Ai said, 'I have heard that even ten recitations can lead to accomplishment, let alone my long-term practice?' The king said, 'Let him return for now and continue upholding the sutra.' After waking up, Zhang Ai went to Biyun Temple in Xishan and devoted himself to reciting the Diamond Sutra. Eleven years later, one day he gathered the people and said, 'By the power of upholding the sutra, I am now going to the West.' He bathed, changed his clothes, and passed away while sitting upright (New Records of Diamond Sutra Miracles).

Wu Jiaozhu

Wu Jiaozhu lived in Loumen, Suzhou, and made a living by pouring candles, hence the name. He was single and lived a solitary life, maintaining a vegetarian diet and reciting the Buddha's name day and night. He was honest and trustworthy, and candle sellers competed to welcome Wu Jiaozhu. Every time Wu Jiaozhu poured a spoonful of oil, he would always recite the Buddha's name several times as a habit. When he was over seventy years old, he suddenly told his master, 'I have accumulated some wealth, originally intended for my funeral arrangements, but now that my Buddha-Recitation practice is accomplished, I will be leaving on a certain day, to be reborn in a good place, and I no longer need this money. I respectfully offer it to you.' The master requested to use the money to perform meritorious deeds for him. Wu Jiaozhu was delighted and led the master to a cellar, taking out a thousand taels of silver. The master distributed the money to various large temples, using it all to support the monks. On the appointed day, Wu Jiaozhu joined his palms and recited the Buddha's name, passing away peacefully while seated. He was placed in a coffin according to his will. On the day of cremation, tens of thousands of people came to see him off. This event occurred in the seventh year of Chongzhen (Records of Manifest Retribution).

Wu Mao

Wu Mao was a servant of the Wu family in Qingyang. He usually maintained a vegetarian diet, recited the Buddha's name, and practiced various good deeds. When Zuo Liangyu's army crossed the river, the entire Wu family fled

去。毛獨居守。兵至。被七槍而死。亂定家主反。毛復甦曰。我以宿業。當受豬身七次。因今生齋戒唸佛。以七槍散冤。今佛來接引。往生西方矣。語畢合掌而逝。事在順治元年(果報聞見錄)。

王仰泉

王仰泉。杭州人。以屠羊為業。所殺無算。后疾病。見群羊索命。心甚懼。病癒。遂幡然改業。長齋事佛。誦金剛經滿三藏數。晚又禮拜法華。晝夜無倦。年八十一。忽見符使來追。抗聲拒云。我待佛來才去。閱五日。果見佛現大身。垂手接引。怡然而逝(現果隨錄)。

梁維周

梁維周。紹興𨝄縣人。在龍潭庵為行者。年四十而瞽。無所得食。欲求死。僧云麗止之曰。毋徒死也。西方有佛。曰阿彌陀。子能至心稱念。不難橫截生死。瞽豈足患乎。從之。云麗為募飯供之。維周唸佛甚切。三年。目復明。居半月告眾曰。吾將去矣。越三日。方午。向西坐脫。事在乾隆三十八年(僧云麗述)論曰。修凈業者。不論貴賤。不擇賢愚。信深則入。誠積而通。如鍾馗善和諸人。皆販夫屠戶耳。一念回光。頓超彼岸。故知心力不可思議。佛力亦不可思議。

往生女人第九

韋提希夫人

韋提希。舍衛國王頻婆娑羅夫人也。有太子名阿阇世。隨順調達惡友之教。收執父王。置七重室

【現代漢語翻譯】現代漢語譯本：毛某獨自居住防守。敵兵到來，身中七槍而死。戰亂平定后，家主返回。毛某又復活說：『我因為前世的業力，應當遭受七次轉生為豬的果報。因為今生齋戒唸佛，用七槍來化解冤仇。現在佛來接引我，往生西方極樂世界了。』說完合掌去世。這件事發生在順治元年（出自《果報聞見錄》）。

王仰泉，杭州人，以宰殺羊為職業，殺羊無數。後來生病，看見一群羊來索命，心中非常害怕。病好后，於是幡然悔悟，改行，長期吃齋信佛，誦讀《金剛經》滿三藏之數。晚年又禮拜《法華經》，日夜不停。八十一歲時，忽然看見陰間的使者來追捕他，他大聲抗拒說：『我等待佛來才去。』過了五天，果然看見佛顯現巨大的身形，垂下手來接引他，他怡然自得地去世了（出自《現果隨錄》）。

梁維周，紹興𨝄縣人，在龍潭庵做行者。四十歲時失明，沒有食物來源，想要尋死。僧人云麗勸阻他說：『不要白白死去。西方有佛，名叫阿彌陀（Amitabha），你如果能至誠懇切地稱念他的名號，不難橫越生死輪迴。失明又算得了什麼呢？』梁維周聽從了他的建議。云麗為他募集食物供養。維周唸佛非常懇切，三年後，眼睛復明。過了半個月，他告訴眾人說：『我將要離開了。』過了三天，中午時分，面向西方坐著去世了。這件事發生在乾隆三十八年（僧人云麗講述）。評論說：修習凈土法門的人，不論地位高低，不選擇聰明愚笨，只要信心深厚就能進入，誠心積累就能通達。像鍾馗（Zhong Kui）、善和（Shan He）這些人，都是小商小販或屠夫罷了，一旦念頭迴轉，就能立刻超越到彼岸。所以說心力不可思議，佛力也不可思議。

往生女人第九

韋提希夫人（Vaidehi），是舍衛國國王頻婆娑羅（Bimbisara）的夫人。有個太子名叫阿阇世（Ajatasattu），聽從提婆達多（Devadatta）惡友的教唆，囚禁了他的父王，關在七重室內。

【English Translation】 English version: Mao lived alone to defend. When the soldiers arrived, he was shot seven times and died. After the rebellion was quelled, the head of the household returned. Mao revived and said, 'Due to my past karma, I was destined to be reborn as a pig seven times. Because of my vegetarianism and reciting the Buddha's name in this life, the seven shots have dissolved the enmity. Now the Buddha is here to receive me and take me to the Western Pure Land.' After speaking, he passed away with his palms together. This event occurred in the first year of the Shunzhi reign (from 'Records of Retribution').

Wang Yangquan, from Hangzhou, worked as a sheep butcher, killing countless sheep. Later, he became ill and saw a group of sheep demanding his life, which greatly frightened him. After recovering, he repented and changed his profession, becoming a long-term vegetarian and devout Buddhist, reciting the Diamond Sutra the full number of three collections. In his later years, he also worshiped the Lotus Sutra, tirelessly day and night. At the age of eighty-one, he suddenly saw messengers from the underworld coming to arrest him. He loudly refused, saying, 'I will only go when the Buddha comes.' Five days later, he indeed saw the Buddha appear in a great form, extending his hand to receive him, and he passed away peacefully (from 'Records of Manifest Retribution').

Liang Weizhou, from 𨝄 County, Shaoxing, was a practitioner at Longtan Monastery. He became blind at the age of forty and had no source of food, wanting to die. The monk Yunli dissuaded him, saying, 'Do not die in vain. In the West, there is a Buddha named Amitabha (Amitabha). If you can sincerely recite his name, it is not difficult to cross the cycle of birth and death. What is blindness to worry about?' Liang Weizhou followed his advice. Yunli raised food for him. Weizhou recited the Buddha's name very earnestly. After three years, his eyes regained their sight. Half a month later, he told everyone, 'I am about to leave.' Three days later, at noon, he passed away sitting facing west. This event occurred in the thirty-eighth year of the Qianlong reign (narrated by the monk Yunli). It is commented that those who cultivate the Pure Land practice, regardless of status or intelligence, can enter if their faith is deep, and can attain realization if their sincerity accumulates. People like Zhong Kui (Zhong Kui) and Shan He (Shan He) were just small merchants or butchers. Once their minds turned around, they could immediately transcend to the other shore. Therefore, the power of the mind is inconceivable, and the power of the Buddha is also inconceivable.

Rebirth of Women, Ninth

Vaidehi (Vaidehi), was the queen of King Bimbisara (Bimbisara) of Shravasti. She had a prince named Ajatasattu (Ajatasattu), who followed the teachings of the evil friend Devadatta (Devadatta), and imprisoned his father, confining him in a seven-layered chamber.

內。制諸群臣。一不得往。時韋提希恭敬大王。澡浴清凈。以酥蜜和麨。用涂其身。諸瓔珞中。盛葡萄漿。蜜以上王。王得不死。阿阇世聞之。即執利劍。欲害其母。為二大臣諫止。遂閉母深宮。不令復出。時韋提希被幽閉已。愁憂憔悴。遙向耆阇崛山。為佛作禮。而作是言。如來世尊。在昔之時。恒遣阿難來慰問我。我今愁憂。世尊威重。無由得見。愿遣目連尊者阿難與我相見。作是語已。悲泣雨淚。遙向佛禮。爾時世尊在耆阇崛山。知韋提希心之所念。即敕大目犍連。及以阿難。從空而來。佛從耆阇崛山沒。于王宮出。時韋提希禮已。舉頭見世尊釋迦牟尼佛。身紫金色。坐百寶蓮華。目連侍左。阿難侍右。釋梵護世諸天。在虛空中。普雨天華。時韋提希號泣向佛白言。世尊我宿何罪。生此惡子。唯愿世尊。為我廣說無憂惱處。我當往生。不樂閻浮提濁惡世也。此濁惡處地獄餓鬼畜生盈滿。多不善聚。愿我未來。不聞惡聲。不見惡人。今向世尊。求哀懺悔。唯愿佛日教我觀于清凈業處。爾時世尊。放眉間光。其光金色。遍照十方無量世界。還往佛頂。化為金臺。十方諸佛凈妙國土。皆于中現。時韋提希見已。白佛言。是諸佛土。雖復嚴凈。皆有光明。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。

【現代漢語翻譯】現代漢語譯本：內侍們控制著所有大臣，不許任何人前往探視。當時，韋提希夫人恭敬地對待頻婆娑羅王（Bimbisara，國王名），沐浴後身心清凈，用酥油和蜂蜜調和的炒麵塗抹身體，在各種瓔珞中盛滿葡萄漿和蜂蜜獻給國王，使國王得以不死。阿阇世（Ajatasattu，王子名）得知此事後，立即拿著利劍想要殺害他的母親，被兩位大臣勸阻，於是將母親囚禁在深宮中，不讓她再出來。當時，韋提希夫人被幽禁后，憂愁憔悴，遙望著耆阇崛山（Grdhrakuta，山名），向佛陀作禮，說道：『如來世尊，過去常常派遣阿難（Ananda，佛陀弟子名）來慰問我，我現在憂愁，世尊威嚴隆重，沒有辦法得見。愿您派遣目連尊者（Maudgalyayana，佛陀弟子名）和阿難與我相見。』說完這些話后，她悲傷地哭泣流淚，遙向佛陀禮拜。這時，世尊在耆阇崛山，知道韋提希夫人心中所想，就命令大目犍連和阿難從空中而來。佛陀從耆阇崛山消失，出現在王宮中。當時，韋提希夫人禮拜完畢，抬頭看見世尊釋迦牟尼佛（Sakyamuni Buddha），身體是紫金色，坐在百寶蓮花上，目連侍立在左邊，阿難侍立在右邊，釋提桓因（Sakra Devanam Indra，天神名）、梵天（Brahma，天神名）和護世諸天在虛空中普降天花。當時，韋提希夫人哭泣著向佛陀稟告說：『世尊，我過去造了什麼罪，生了這樣一個惡子？唯愿世尊為我廣泛地講述沒有憂愁煩惱的地方，我應當往生到那裡，不喜歡這閻浮提（Jambudvipa，我們所居住的世界）污濁惡劣的世界。這個污濁惡劣的地方充滿了地獄、餓鬼、畜生，聚集了許多不善。愿我未來不聽到惡聲，不見到惡人。現在向世尊求哀懺悔，唯愿佛陀像太陽一樣教我觀想清凈的業報之處。』這時，世尊從眉間放出光明，那光明是金色，遍照十方無量世界，然後回到佛頂，化為金臺，十方諸佛清凈美妙的國土，都顯現在其中。當時，韋提希夫人看見后，對佛陀說：『這些佛土雖然莊嚴清凈，但都有光明。我現在樂意往生到極樂世界阿彌陀佛（Amitabha Buddha）那裡。唯愿世尊教我如何思惟，教我如何正確地修持禪定。』

【English Translation】 English version: The eunuchs controlled all the ministers, forbidding anyone from visiting. At that time, Vaidehi (Vaidehi, queen's name) respectfully treated King Bimbisara (Bimbisara, king's name), bathing and purifying herself, applying a mixture of ghee and honey with roasted flour to her body, and filling various necklaces with grape juice and honey to offer to the king, so that the king would not die. Ajatasattu (Ajatasattu, prince's name), upon hearing of this, immediately took up a sharp sword, intending to kill his mother, but was stopped by two ministers, who then imprisoned his mother in a deep palace, not allowing her to come out again. At that time, Vaidehi, having been imprisoned, was sorrowful and emaciated, and looked towards Mount Grdhrakuta (Grdhrakuta, mountain's name), paying homage to the Buddha, and said: 'Tathagata, World-Honored One, in the past, you always sent Ananda (Ananda, Buddha's disciple's name) to comfort me. Now I am sorrowful, and the World-Honored One is majestic and dignified, and I have no way to see you. May you send the Venerable Maudgalyayana (Maudgalyayana, Buddha's disciple's name) and Ananda to see me.' After saying these words, she wept tears of sorrow, and paid homage to the Buddha from afar. At this time, the World-Honored One, on Mount Grdhrakuta, knew what Vaidehi was thinking in her heart, and commanded the Great Maudgalyayana and Ananda to come from the sky. The Buddha disappeared from Mount Grdhrakuta and appeared in the royal palace. At that time, Vaidehi, having paid homage, looked up and saw the World-Honored One, Shakyamuni Buddha (Sakyamuni Buddha), whose body was purple-golden, sitting on a lotus flower of a hundred treasures, with Maudgalyayana attending on the left and Ananda attending on the right, and Sakra Devanam Indra (Sakra Devanam Indra, god's name), Brahma (Brahma, god's name), and the guardian deities of the world raining down heavenly flowers in the sky. At that time, Vaidehi wept and reported to the Buddha, saying: 'World-Honored One, what sins did I commit in the past that I gave birth to such an evil son? May the World-Honored One widely explain to me the place without sorrow and affliction, where I should be reborn, and I do not delight in this impure and evil world of Jambudvipa (Jambudvipa, the world we live in). This impure and evil place is filled with hells, hungry ghosts, and animals, and is a gathering of many unwholesome things. May I not hear evil sounds or see evil people in the future. Now I seek repentance from the World-Honored One, and may the Buddha, like the sun, teach me to contemplate the pure karmic realms.' At that time, the World-Honored One emitted light from between his eyebrows, and that light was golden, illuminating countless worlds in the ten directions, and then returned to the Buddha's crown, transforming into a golden platform, and the pure and wonderful lands of all the Buddhas in the ten directions appeared within it. At that time, Vaidehi, having seen this, said to the Buddha: 'Although these Buddha lands are adorned and pure, they all have light. Now I am happy to be reborn in the Land of Ultimate Bliss, to Amitabha Buddha (Amitabha Buddha). May the World-Honored One teach me how to contemplate, and teach me how to correctly practice meditation.'

佛告韋提希。阿彌陀佛。去此不遠。汝當繫念。諦觀彼國。我今廣為汝說。亦令未來凡夫修凈業者。得生西方極樂國土。欲生彼國者。當修三福。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三歸具足眾戒。不犯威儀。三者。發菩提心。深信因果。讀誦大乘。勸進行者。如是三事。名為凈業正因。佛又為韋提希說十六觀法已。韋提希與五百侍女。聞佛所說。應時即見極樂世界廣長之相。得見佛身。及二菩薩。心生歡喜。嘆未曾有。豁然大悟。逮無生忍。五百侍女。發阿耨多羅三藐三菩提心。愿生彼國。世尊悉記。皆當往生。生彼國已。獲得諸佛現前三昧(觀無量壽佛經)。

樂音老母

佛在維邪羅國。所止處名曰樂音。有貧窮老母。來白佛言。生老病死。從何所來。去至何所。乃至六識六根五大。從何所來。去至何所。佛言。生老病死。無所從來。去亦無所至。乃至六識六根五大。無所從來。去亦無所至。譬如兩木。相鑽出火。火還燒木。木盡火便滅。諸法亦如是。因緣合會乃成。因緣離散即滅。無所從來。去亦無所至。因為廣說諸譬。老母聞法開解。即得法眼。佛言。我前世發菩薩心時。曾為其子。今此老母。壽終當生阿彌陀佛國中。供養諸佛。卻後六十億劫。當得作佛。字扶波犍。其國

【現代漢語翻譯】現代漢語譯本：佛陀告訴韋提希夫人：『阿彌陀佛（Amitabha Buddha，無量光佛），離這裡不遠。你應該集中意念，仔細觀察那個國度。我現在為你詳細解說，也讓未來想要修習凈業的凡夫俗子，能夠往生到西方極樂國土。想要往生到那個國度的人，應當修習三種福業。第一是孝養父母，尊敬師長，以慈悲心不殺生，修習十善業。第二是受持三歸依（皈依佛、皈依法、皈依僧），具足各種戒律，不違犯威儀。第三是發菩提心（bodhicitta，覺悟之心），深信因果，讀誦大乘經典，勸導他人一同修行。』像這樣三件事，就稱為凈業的正因。佛陀又為韋提希夫人宣說了十六觀法之後，韋提希夫人與五百名侍女，聽聞佛陀所說，當下就看見了極樂世界廣闊莊嚴的景象，得見阿彌陀佛的佛身，以及觀世音（Avalokitesvara）和大勢至（Mahasthamaprapta）兩位菩薩。她們心中充滿歡喜，讚歎前所未有，豁然開悟，證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。五百名侍女，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），發願往生到那個國度。世尊為她們一一授記，都將往生到極樂世界。往生到那個國度之後，就能獲得諸佛現前三昧（samadhi，禪定）。（出自《觀無量壽佛經》）

樂音老母

佛陀在維邪羅國，所居住的地方名叫樂音。有一位貧窮的老母親，前來稟告佛陀說：『生、老、病、死，是從哪裡來的？最終又去向哪裡？乃至六識（six consciousnesses，眼識、耳識、鼻識、舌識、身識、意識）、六根（six sense organs，眼、耳、鼻、舌、身、意）、五大（five great elements，地、水、火、風、空），是從哪裡來的？最終又去向哪裡？』佛陀說：『生、老、病、死，無所從來，去也無所至。乃至六識、六根、五大，無所從來，去也無所至。譬如兩塊木頭，互相摩擦產生火，火又反過來燃燒木頭，木頭燒盡了，火也就熄滅了。諸法也是這樣，因緣聚合就產生，因緣離散就滅亡，無所從來，去也無所至。』佛陀為老母親廣泛地講述各種譬喻，老母親聽聞佛法后開悟理解，當下就獲得了法眼（dharma-caksu，對佛法的正確理解）。佛陀說：『我前世發菩薩心的時候，曾經是她的兒子。現在這位老母親，壽命終結后將往生到阿彌陀佛國中，供養諸佛。經過六十億劫之後，將得成佛，佛號為扶波犍（扶波犍）。』那個國度……

【English Translation】 English version: The Buddha told Vaidehi (韋提希): 'Amitabha Buddha (阿彌陀佛), is not far from here. You should concentrate your mind and carefully observe that land. I will now explain it to you in detail, so that ordinary people in the future who wish to cultivate pure karma can be reborn in the Western Pure Land of Ultimate Bliss. Those who wish to be born in that land should cultivate three kinds of blessings. The first is to be filial to parents, respect teachers and elders, practice loving-kindness and not kill, and cultivate the ten wholesome deeds. The second is to receive and uphold the Three Refuges (三歸依), fully observe all precepts, and not violate decorum. The third is to generate the Bodhicitta (菩提心), deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice together.' These three things are called the right cause of pure karma. After the Buddha explained the Sixteen Contemplations to Vaidehi, Vaidehi and her five hundred attendants, upon hearing what the Buddha said, immediately saw the vast and magnificent appearance of the Land of Ultimate Bliss, and saw the body of Amitabha Buddha, as well as the two Bodhisattvas Avalokitesvara (觀世音) and Mahasthamaprapta (大勢至). Their hearts were filled with joy, they praised what they had never seen before, and they suddenly awakened and attained the Anutpattika-dharma-ksanti (無生法忍). The five hundred attendants all generated the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心), and vowed to be reborn in that land. The World-Honored One predicted that they would all be reborn in the Land of Ultimate Bliss. After being reborn in that land, they will obtain the Samadhi (三昧) in which all Buddhas appear before them. (From the Contemplation Sutra)

The Old Mother of Joyful Sound

The Buddha was in the country of Vaisali (維邪羅國), and the place where he stayed was called Joyful Sound (樂音). There was a poor old mother who came to the Buddha and said: 'From where do birth, old age, sickness, and death come? And where do they go? And where do the six consciousnesses (六識), the six sense organs (六根), and the five great elements (五大) come from? And where do they go?' The Buddha said: 'Birth, old age, sickness, and death come from nowhere, and go nowhere. And the six consciousnesses, the six sense organs, and the five great elements come from nowhere, and go nowhere. It is like two pieces of wood rubbing together to produce fire, and the fire then burns the wood. When the wood is exhausted, the fire goes out. All dharmas are like this: they arise when conditions come together, and they cease when conditions disperse. They come from nowhere, and go nowhere.' The Buddha extensively explained various metaphors to the old mother. After hearing the Dharma, the old mother awakened and understood, and immediately obtained the Dharma-caksu (法眼). The Buddha said: 'When I generated the Bodhicitta in a previous life, I was once her son. Now this old mother, when her life ends, will be reborn in the land of Amitabha Buddha, and make offerings to all the Buddhas. After sixty billion kalpas, she will attain Buddhahood, and her name will be Fuboqian (扶波犍).' That country...

名化作(佛說老母經)。

紀氏

紀氏。句容葛濟之妻。劉宋時人也。濟之為葛洪之後。世學仙術。紀氏獨心樂佛法。存誠不替。一日方織。仰首見云日開朗。空中清明。忽有寶蓋幡幢。自西方來。中擁一如來。金色晃耀照徹雲表。紀氏停梭諦觀。中懷踴躍。曰。經說無量壽佛。此其是邪。便頭面作禮。仍引濟之。指示佛處。濟之但見半身。及諸幡蓋。俄而隱沒。於時鄉里老幼。咸共睹聞。從而歸佛者甚眾(冥祥記)。

魏氏女

魏氏女。梁郡人。其父兄皆修凈業。女亦篤志往生。無何化去。七日復甦。即升高座。誦無量壽經。既畢。下啟父言。兒去便往無量壽國。此寶池中。兒及父兄各有一大蓮華。當生其內。唯母獨無。不勝此悲。故來相報。語訖而瞑。母自是亦奉法焉(冥祥記)。

獨孤皇后

獨孤皇后。河南雒陽人。周大司馬河內公信之女也。隋文帝未貴時。娶為夫人。及受禪。立為皇后。性賢明。朝廷政事。多所匡益。然頗妒忌。後宮希得進御。帝宏護佛法。敕諸州郡。遍造靈塔。安置舍利。多感瑞應。后亦敬慕大乘。常持佛名。當持名時。必先易凈衣。嚼沉水香盥口。以為常。仁壽二年。八月甲子。崩于永安宮。年五十。於時異香滿空。天樂振響。帝問梵僧阇提斯那

。是何祥也。對曰。凈土有佛。名阿彌陀。皇后往生。故現斯瑞耳(隋書。續高僧傳。佛祖統紀)。

王氏

王氏。隋時人。薛翁妻。僧頂蓋母也。讀誦諸經。勤修懺法。志求凈土。唐貞觀十一年。有疾。勤懇彌至。俄見床前有赤蓮華。大如五斗甕。已又見青蓮華。充滿一室。阿彌陀佛觀音勢至。降臨空中。其孫大興侍側。見佛身高大。迥出二菩薩上。良久乃隱。而王氏逝矣(續高僧傳)。

姚婆

姚婆。上黨人。與范婆善。范婆勸令念阿彌陀佛。姚婆從之。遂屏息家緣。一心念佛。臨終見阿彌陀佛降臨空中。二菩薩侍左右。姚婆白佛。不遇范婆。安得見佛。請佛少住。與渠作別。及范婆至。佛猶儼然。姚婆遂立化(凈土文)。

溫靜文妻

溫靜文妻。并州人。久病臥床。靜文教念阿彌陀佛。妻從之。默誦佛名。二年不絕。一日忽告靜文言。吾已見佛。后月中定去。前歿之三日。蓮華現前大如日輪。及期。具食獻父母。云。今幸得生凈土。愿父母與夫。專念阿彌陀佛。便當相見於凈土。言訖而終(凈土文)。

任氏

鐘離夫人任氏。宋知開封府會稽鐘離瑾之母也。平生篤志凈業。刻栴檀為彌陀佛像。常頂戴行道。年九十八。起居如常時。一日忽戒瑾曰。人人有個彌

【現代漢語翻譯】現代漢語譯本：『這是什麼祥瑞之兆？』回答說：『凈土有佛，名為阿彌陀佛（Amitabha）。皇后往生凈土，所以顯現這種瑞相。』（出自《隋書·續高僧傳·佛祖統紀》）

王氏

王氏，隋朝時人，薛翁的妻子，僧頂蓋的母親。她讀誦各種佛經，勤奮地修習懺悔之法，立志求生凈土。唐貞觀十一年，她生病，但依然勤懇至極。不久，她看見床前出現一朵赤色蓮花，大如五斗甕。之後又看見青色蓮花，充滿整個房間。阿彌陀佛（Amitabha）、觀音（Avalokiteśvara）菩薩、勢至（Mahāsthāmaprāpta）菩薩降臨在空中。她的孫子大興在旁邊侍奉，看見佛的身形高大，遠遠超過兩位菩薩。過了很久，佛像隱去，王氏也去世了。（出自《續高僧傳》）

姚婆

姚婆，上黨人。與范婆關係很好。范婆勸她念阿彌陀佛（Amitabha）。姚婆聽從了她的話，於是停止了家裡的事務，一心念佛。臨終時，她看見阿彌陀佛降臨在空中，兩位菩薩侍立在左右。姚婆對佛說：『如果不是遇到范婆，我怎麼能見到佛呢？』請佛稍作停留，讓她與范婆告別。等到范婆來到時，佛像依然莊嚴地在那裡。姚婆於是站著去世了。（出自《凈土文》）

溫靜文妻

溫靜文的妻子，并州人。長期臥病在床。溫靜文教她念阿彌陀佛（Amitabha）。他的妻子聽從了他，默默地誦唸佛名，兩年沒有間斷。有一天，她忽然告訴溫靜文說：『我已經見到佛了。下個月中旬一定會往生。』去世前三天，蓮花顯現在她的面前，大如日輪。到了預定的日期，她準備了食物獻給父母，說：『現在我很幸運能夠往生凈土，希望父母和丈夫，專心念阿彌陀佛，我們一定會在凈土相見。』說完就去世了。（出自《凈土文》）

任氏

鐘離夫人任氏，是宋朝知開封府會稽鐘離瑾的母親。她平生堅定地信奉凈土法門，用栴檀木雕刻阿彌陀佛（Amitabha）的佛像，常常頂戴著佛像行走。九十八歲時，起居如平時一樣。有一天，她忽然告誡鐘離瑾說：『人人都有一個彌

【English Translation】 English version: 'What is this auspicious sign?' The answer was: 'In the Pure Land, there is a Buddha named Amitabha (Amitabha). The Empress is being reborn there, hence this auspicious sign appears.' (From 'Sui Shu, Continued Biographies of Eminent Monks, Comprehensive Records of Buddhist Patriarchs')

Wang Shi

Wang Shi, a person from the Sui Dynasty, was the wife of Xue Weng and the mother of the monk Dinggai. She recited various scriptures, diligently practiced repentance, and aspired to be reborn in the Pure Land. In the eleventh year of the Zhenguan era of the Tang Dynasty, she fell ill, but remained extremely diligent. Soon, she saw a red lotus flower in front of her bed, as large as a five-dou urn. Then she saw blue lotus flowers filling the entire room. Amitabha (Amitabha) Buddha, Avalokiteśvara (Avalokiteśvara) Bodhisattva, and Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattva descended in the air. Her grandson, Daxing, was attending to her and saw that the Buddha's figure was tall and far surpassed the two Bodhisattvas. After a long time, the Buddha image disappeared, and Wang Shi passed away. (From 'Continued Biographies of Eminent Monks')

Yao Po

Yao Po, a person from Shangdang, was good friends with Fan Po. Fan Po advised her to recite Amitabha (Amitabha) Buddha. Yao Po followed her advice, and thus ceased her household affairs and single-mindedly recited the Buddha's name. At the time of her death, she saw Amitabha Buddha descending in the air, with two Bodhisattvas standing on either side. Yao Po said to the Buddha: 'If I had not met Fan Po, how could I have seen the Buddha?' She asked the Buddha to stay a little longer so she could say goodbye to Fan Po. When Fan Po arrived, the Buddha image was still solemnly there. Yao Po then passed away standing up. (From 'Pure Land Writings')

Wife of Wen Jingwen

The wife of Wen Jingwen, a person from Bingzhou, had been bedridden for a long time. Wen Jingwen taught her to recite Amitabha (Amitabha) Buddha. His wife followed him, silently reciting the Buddha's name without interruption for two years. One day, she suddenly told Wen Jingwen: 'I have already seen the Buddha. I will definitely be reborn in the middle of next month.' Three days before her death, a lotus flower appeared before her, as large as the sun. On the appointed day, she prepared food to offer to her parents, saying: 'Now I am fortunate to be reborn in the Pure Land. I hope that my parents and husband will wholeheartedly recite Amitabha Buddha, and we will surely meet in the Pure Land.' After saying this, she passed away. (From 'Pure Land Writings')

Ren Shi

Madam Ren, the wife of Zhongli, was the mother of Zhongli Jin of Kuaiji, who was the prefect of Kaifeng during the Song Dynasty. Throughout her life, she firmly believed in the Pure Land teachings. She carved an Amitabha (Amitabha) Buddha image from sandalwood and often carried it on her head while walking. At the age of ninety-eight, she was as active as usual. One day, she suddenly warned Zhongli Jin, saying: 'Everyone has an Ami

陀。奈何拋去。處處無非極樂。不解歸來。予將行矣。汝其念之。翼日晨起焚香持佛名。頃之合掌而化(佛祖統紀)。

王氏

越國夫人王氏。哲宗從父荊王之妻也。專修凈土。晝夜無間。導諸妾婢並志西歸。中有一婢獨懈慢。夫人曰。不可以爾一人。壞我規矩。擯之。婢悚悔。遂發憤精進。久之弗倦。一日謂同事曰。吾其行矣。夜聞異香滿室。無疾而逝。越宿。同事者告夫人言。夜夢化去之婢。令致謝夫人。幸蒙訓責。得生西方。感德無量。夫人曰。彼能入我夢。乃可信爾。其夕。夫人夢婢致謝如前。夫人曰。西方可至乎。婢曰。可。遂導夫人行。頃之。見一大池中有蓮華。大小間錯。或榮或悴。夫人問其故。婢曰。世間修西方者。才發一念。此中便生一華。勤惰不同。榮悴亦異。精進者榮。怠廢者悴。若歷久不息。念熟觀成。形消神謝。決生其中。中有一人朝服而坐。寶冠瓔珞。莊嚴其身。夫人問曰。何人也。婢曰。楊杰也。又一人朝服而坐。其華頗悴。夫人又問何人。曰。馬圩也。兩人俱修凈業。事具本傳。夫人曰。我當生何處。婢導之行。可數里。望見一華臺。金碧晃耀。光明洞然。婢曰。此夫人生處。乃金臺上品上生也。既覺。悲喜交至。其年遇生日。晨起。秉爐爇香。望觀音閣而立。諸眷屬

【現代漢語翻譯】現代漢語譯本：『陀（Amitabha的簡稱，指阿彌陀佛）。奈何拋去。處處無非極樂（指任何地方都可以是極樂世界）。不解歸來。予將行矣（我將要走了）。汝其念之（你們要記住唸佛）。』第二天早晨起來焚香，持唸佛名，不久合掌而化（安詳去世）。（出自《佛祖統紀》）

王氏

越國夫人王氏，是哲宗的叔父荊王的妻子。她專心修習凈土法門，日夜不停歇，引導各位妾和婢女一同立志往生西方極樂世界。其中有一個婢女獨自懈怠懶惰，夫人說：『不能因為你一個人，破壞我的規矩。』於是斥退了她。婢女感到恐懼和後悔，於是發憤精進修行，很久都不懈怠。一天，她對同事說：『我將要走了。』當晚，屋子裡聞到奇異的香味，她沒有疾病就去世了。第二天，同事告訴夫人說，晚上夢見化去的婢女，讓她向夫人致謝，感謝夫人訓誡責備，使她得以往生西方極樂世界，感激恩德無量。夫人說：『她能進入我的夢中，才可以相信這件事。』當晚，夫人夢見婢女像之前說的那樣致謝。夫人問：『西方極樂世界可以到達嗎？』婢女說：『可以。』於是引導夫人前行。不久，看見一個大池塘，裡面有蓮花，大小不一，有的茂盛，有的凋零。夫人問這是什麼緣故。婢女說：『世間修習西方凈土的人，才發一個念頭，這裡便生出一朵蓮花。勤奮和懈怠不同，茂盛和凋零也不同。精進的人蓮花就茂盛，怠惰荒廢的人蓮花就凋零。如果長期不停止，唸佛熟練，觀想成就，形體消散，神識脫離，必定往生其中。』池塘中有一個人穿著官服而坐，頭戴寶冠，身佩瓔珞，莊嚴其身。夫人問：『這是什麼人？』婢女說：『是楊杰（Yang Jie）啊。』又有一個人穿著官服而坐，他的蓮花頗為凋零。夫人又問是什麼人，婢女說：『是馬圩（Ma Xu）啊。』兩人都修習凈業，事蹟都記載在他們的本傳中。夫人說：『我應當往生在哪裡？』婢女引導她前行，走了幾里路，望見一個蓮花臺，金碧輝煌，光明透徹。婢女說：『這是夫人您往生的地方，是金臺上品上生啊。』醒來后，悲喜交加。那年遇到生日，早晨起來，拿著香爐點燃香，朝著觀音閣而立，各位眷屬...

【English Translation】 English version: 『Tuo (short for Amitabha, referring to Amitabha Buddha). Why abandon it? Everywhere is nothing but the Pure Land (referring to any place can be the Pure Land). Not understanding to return. I am about to depart. You should remember to recite the Buddha's name.』 The next morning, she got up, burned incense, and chanted the Buddha's name. Shortly after, she joined her palms together and passed away peacefully. (From 『Buddhist Records of the Patriarchs』)

Madam Wang

Madam Wang, the Lady of Yue State, was the wife of Prince Jing, Emperor Zhezong's uncle. She devoted herself to cultivating the Pure Land practice, day and night without interruption, guiding all her concubines and maids to aspire to be reborn in the Western Pure Land. Among them, one maid was particularly lazy and懈怠. The Madam said, 『We cannot let one person ruin my rules.』 So she dismissed her. The maid felt fear and remorse, and then resolved to cultivate diligently, never tiring for a long time. One day, she said to her colleagues, 『I am about to depart.』 That night, the room was filled with a strange fragrance, and she passed away without illness. The next day, a colleague told the Madam that she had dreamed of the departed maid, who asked her to thank the Madam for her instruction and reprimand, which allowed her to be reborn in the Western Pure Land, and she was infinitely grateful for her kindness. The Madam said, 『Only if she can enter my dream can I believe this.』 That night, the Madam dreamed that the maid thanked her as before. The Madam asked, 『Can the Western Pure Land be reached?』 The maid said, 『Yes.』 Then she guided the Madam forward. Soon, they saw a large pond with lotuses, of different sizes, some flourishing and some withered. The Madam asked what the reason was. The maid said, 『Those in the world who cultivate the Western Pure Land, as soon as they have a thought, a lotus flower will grow here. Diligence and laziness are different, and flourishing and withering are also different. Those who are diligent have flourishing lotuses, and those who are lazy and neglectful have withered lotuses. If one continues without stopping for a long time, becomes skilled in reciting the Buddha's name, and accomplishes the visualization, the physical body will dissolve, and the consciousness will depart, and one will surely be reborn there.』 In the pond, there was a person sitting in official attire, wearing a jeweled crown and adorned with necklaces, adorning his body. The Madam asked, 『Who is this person?』 The maid said, 『It is Yang Jie (楊杰).』 There was another person sitting in official attire, and his lotus flower was quite withered. The Madam asked again who it was, and the maid said, 『It is Ma Xu (馬圩).』 Both of them cultivated Pure Land karma, and their deeds are recorded in their biographies. The Madam said, 『Where shall I be reborn?』 The maid guided her forward, and after walking for several miles, they saw a lotus platform, resplendent in gold and jade, with radiant light. The maid said, 『This is where you, Madam, will be reborn, in the upper grade of the upper level on the golden platform.』 Upon waking up, she was filled with both sorrow and joy. That year, on her birthday, she got up in the morning, held an incense burner, lit incense, and stood facing the Guanyin Pavilion, with all her family members...

方趣前為壽。視之則已化去矣(樂邦文類)。

陳媼

陳媼。錢塘人。從靈芝律師受菩薩戒。專心念佛。日課千拜。經案間迸出舍利。臨終。見佛來迎。顧旁人言未竟。寂然而化(佛祖統紀)。

袁媼

袁媼。錢塘人。從靈芝受菩薩戒。即斷葷酒。篤修凈業。家人皆化之。如是二十年。一日示疾。請圓凈律師說法。俄見佛菩薩眾。現前接引。端坐而化(佛祖統紀)。

陳媼

陳媼。長蘆賾禪師之母也。賾嘗作蓮華勝會錄。普勸緇白求生西方。其住廣平普會寺。迎母居方丈東室。朝夕持佛名。已而有疾。集眾唱佛。盡二日。忽合掌瞻像。泊然而化。前一日。賾夢母謂曰。吾見尼師十餘。來相召。賾曰。此往生之祥也。言已坐滅。面如珂玉。既卒之明日。頂微溫。面白。如夢所見然(佛祖統紀)。

于媼

于媼。錢唐秦氏女也。其夫販魚為業。有子遭官事破家。媼愁苦。欲沉身於江。遇凈住寺照師。勸之曰。夙世業緣。總宜順受。枉自沉江。不如唸佛。媼猛省。即然一指佛前。誓長齋。日稱佛名。十年不怠。見一切人皆稱為佛子。一日請僧。誦觀無量壽佛經。而己持珠誦佛名。至觀像章。寂然而化(佛祖統紀)。

王氏

王氏。合肥馬永逸妻也。永逸世修

凈業。事載本傳。王氏亦持佛名。行天竺十念法。又嘗持破地獄偈。偈出華嚴經云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。一夕夢地獄。主者來謝云。幸蒙持偈功德。獄中眾生。出生善道者多矣。其後寢疾。持佛名不絕口。既逝。諸親屬及其侍女。皆夢王氏報云。吾已得生凈土矣(樂邦文類)。

馮氏

廣平郡夫人馮氏。名法信。贈少師珣之女。鎮洮軍承宣使陳思恭之妻也。少多病。及歸陳。病日劇。時慈受深禪師居王城。唱導佛法。夫人造其室。求卻病方。慈受教以持齋。誦西方佛名。夫人信受。還家未逾月。遂屏葷血。卻膏沐。衣埽塔衣。修西方凈觀。自翻經行道。及起居動靜。一以西方為歸。頃之。病良已。理家事如初。亦不廢凈業。如是十年。無惰容。無矜色。心安體舒。神氣日王。一日索筆書偈曰。隨緣任業許多年。枉作耕牛大可憐。打疊身心早脫去。免將鼻孔被人牽。見者怪之。夫人曰。清凈界中。失念至此。支那緣盡。行即西歸。適我願兮。何怪之有。其年九月示疾。至十二月。一夕語侍者云。吾已神遊凈土。面禮慈尊。觀音左顧。勢至右盼。百千萬億清凈佛子。稽首慶我得生其國。至如宮殿林沼。光明神麗。與十六觀經所說無二無別。到者方知。非可以語汝曹也。侍者呼

【現代漢語翻譯】現代漢語譯本凈業（指通過修行凈土法門而達到的清凈狀態）。事蹟記載在王氏的傳記中。王氏也持唸佛名，修行天竺的十念法。又曾經持誦破地獄偈。此偈出自《華嚴經》，偈語說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』一天晚上，王氏夢見地獄，地獄的主管前來感謝她說：『幸虧蒙受您持誦偈語的功德，地獄中的眾生，得以超生到善道的人很多啊。』此後王氏臥病在床，持唸佛名不絕於口。去世后，各位親屬以及她的侍女，都夢見王氏來報信說：『我已經得以往生凈土了』（出自《樂邦文類》）。

馮氏

廣平郡夫人馮氏，名法信，是贈少師珣的女兒，鎮洮軍承宣使陳思恭的妻子。年輕時多病，嫁到陳家后，病情日益加重。當時慈受深禪師住在王城，宣講佛法。馮夫人前往他的住所，請求消除疾病的方法。慈受禪師教導她持齋，誦唸西方佛的名號。馮夫人深信並接受了。回家不到一個月，就斷絕了葷腥，停止使用油脂香料，穿上清潔的僧衣，修習西方凈土的觀想。從誦經繞佛，到日常起居，都以西方凈土為歸宿。不久，她的病就好了，料理家事如同往常，也不荒廢凈業的修習。這樣過了十年，沒有懈怠的樣子，也沒有驕矜的神色，內心安定，身體舒暢，精神日益旺盛。一天，她索要筆墨寫下偈語說：『隨緣任業許多年，枉作耕牛大可憐。打疊身心早脫去，免將鼻孔被人牽。』見到的人感到奇怪。馮夫人說：『我在清凈的境界中，一時失念才來到這裡。我在世間的緣分已盡，將要往生西方，這正合我的願望啊，有什麼可奇怪的呢？』那年九月，她開始生病，到了十二月，一天晚上她對侍者說：『我的神識已經遊歷了凈土，面見了阿彌陀佛（慈尊）。觀世音菩薩在左邊顧視，大勢至菩薩在右邊盼望，成百上千萬清凈的佛弟子，向我稽首祝賀我得以往生他們的國度。至於宮殿林園，光明神聖美麗，與《十六觀經》所說的沒有兩樣。到達那裡的人才知道，這些是無法用言語告訴你們的。』侍者呼喚

【English Translation】 English version Pure Karma (referring to the state of purity achieved through cultivating the Pure Land Dharma). The events are recorded in Wang's biography. Wang also recited the Buddha's name and practiced the Ten Recitations method of Tianzhu (India). She also once recited the 'Breaking Hell Gatha'. This gatha comes from the Avatamsaka Sutra, which says: 'If one wishes to understand, all Buddhas of the three worlds, one should contemplate the nature of the Dharma Realm, everything is created by the mind alone.' One night, Wang dreamed of hell, and the warden came to thank her, saying: 'Fortunately, we have received the merit of your recitation of the gatha, and many beings in hell have been reborn into good realms.' After that, Wang was bedridden, reciting the Buddha's name incessantly. After her death, all the relatives and her maids dreamed that Wang came to report: 'I have already been reborn in the Pure Land' (from 'Collection of Writings on the Land of Bliss').

Madam Feng

Madam Feng of Guangping Prefecture, named Faxin, was the daughter of Xun, who was given the posthumous title of Junior Preceptor, and the wife of Chen Sigong, the Commissioner of the Zhentao Army. She was often ill when she was young, and her illness worsened after she married into the Chen family. At that time, Chan Master Cishou Shen lived in Wangcheng, expounding the Buddha Dharma. Madam Feng went to his residence to seek a method to eliminate her illness. Chan Master Cishou taught her to observe a vegetarian diet and recite the name of the Buddha of the Western Paradise. Madam Feng believed and accepted it. Within a month of returning home, she stopped eating meat and fish, stopped using oily fragrances, put on clean monastic robes, and practiced contemplation of the Western Pure Land. From reciting scriptures and circumambulating, to daily life, she took the Western Pure Land as her destination. Soon, her illness improved, and she managed the household affairs as before, and did not neglect the cultivation of pure karma. After ten years, she had no lazy appearance, no arrogant expression, her heart was at peace, her body was comfortable, and her spirit was growing stronger day by day. One day, she asked for pen and ink and wrote a gatha saying: 'Following fate and karma for many years, it's a pity to be a plowing ox in vain. Pack up your body and mind and escape early, lest your nose be led by others.' Those who saw it found it strange. Madam Feng said: 'I was in a pure realm, and I lost my mind for a while before I came here. My affinity with this world is exhausted, and I am going to be reborn in the West, which is exactly what I want, so what's so strange about it?' In September of that year, she began to get sick, and in December, one night she said to the attendant: 'My spirit has traveled to the Pure Land, and I have met Amitabha Buddha (Compassionate One). Avalokiteshvara Bodhisattva (Guanyin) is looking to the left, and Mahasthamaprapta Bodhisattva (Shizhi) is looking to the right, hundreds of millions of pure Buddha disciples are bowing to congratulate me on being reborn in their country. As for the palaces, gardens, light, sacredness and beauty, they are no different from what is described in the Sixteen Contemplations Sutra. Those who arrive there will know that these things cannot be told to you.' The attendant called

思恭至。語其故。乃相與合掌誦佛名至明晨。右脅而逝。三日而殮。家人輒聞妙香。及茶毗。啟視。面如生時。年三十六(樂邦文類)。

吳氏

吳氏。都官員外郎呂宏妻也。宏素明佛理。與吳氏合志清修。有二侍女亦絕葷血。其一頗好禪。俄而得疾。談笑坐逝。如委蛻然。其一奉戒刻苦。或終日不食。但日飲吳氏所咒觀音凈水一盞而已。一日忽見金蓮華現前。其上雙趺隱然。數日見膝。又數日見身。又數日。頭面悉見。相好具足。其中阿彌陀佛。左右則觀音勢至也。已而宮殿樹林。皎若指掌。清凈男子。經行其際。如是三年。瞬息不隔。或問曾聞佛說法否。曰。我但得天眼。未得天耳。佛所說法。未得聞也。頃之。自言往生時至。遂化去。吳氏事觀音甚䖍。室中列瓶數十。注以凈水。日誦大悲咒。輒見觀音放光入瓶中。有病者飲水輒愈。其水積歲。色味不變。雖大寒不凍。故世號吳氏為觀音縣君(凈土文)。

龔氏

龔氏。錢塘人。孫忭之母也。誦彌陀經。常持佛名。一日有疾。請清照律師至。稱說凈土諸莊嚴事。語未及終。端坐而化。老妾于氏亦常持佛號。頃之。夢龔氏告曰。吾已生凈土。卻後七日。汝當來也。及期亦逝(佛祖統紀)。

孫氏女

孫氏女。錢塘人。常持佛

【現代漢語翻譯】思恭（Si Gong，人名）到了。告訴他緣由。於是大家一起合掌唸誦佛號直到天亮，思恭（Si Gong）右側臥著去世。三天後入殮，家人總是聞到美妙的香氣。火化后，打開看，面容如同活著的時候一樣。享年三十六歲（出自《樂邦文類》）。

吳氏（Wu Shi，人名）

吳氏（Wu Shi），是都官員外郎呂宏（Lü Hong，人名）的妻子。呂宏（Lü Hong）一向明白佛理，與吳氏（Wu Shi）志同道合，清凈修行。有兩個侍女也斷絕了葷腥。其中一個頗為喜歡禪定，不久得了疾病，談笑間坐著去世，如同蟬蛻一般。另一個奉持戒律，刻苦修行，有時整天不吃東西，只是每天飲用吳氏（Wu Shi）所持咒的觀音凈水一盞而已。一天忽然看見金蓮花顯現在眼前，其上雙腿盤坐隱約可見。幾天後看見膝蓋，又幾天後看見身體，又幾天後，頭面全部顯現，相貌美好具足。其中是阿彌陀佛（Amitabha），左右則是觀音（Guanyin）和勢至（Shizhi）。之後宮殿樹林，明亮得如同看自己的手掌。清凈的男子，在其中行走。這樣過了三年，瞬息不隔。有人問她是否聽過佛說法，她說：『我只是得到了天眼，沒有得到天耳，佛所說的法，我沒有聽到。』不久，她自己說往生的時間到了，於是化去。吳氏（Wu Shi）侍奉觀音（Guanyin）非常虔誠，房間里排列著幾十個瓶子，注入凈水，每天誦持大悲咒，總是看見觀音（Guanyin）放光進入瓶中。有病人飲用瓶中的水就痊癒。瓶中的水積存多年，顏色味道不變，即使在大寒天也不會結冰。所以世人稱吳氏（Wu Shi）為觀音縣君。

龔氏（Gong Shi，人名）

龔氏（Gong Shi），錢塘人，是孫忭（Sun Bian，人名）的母親。誦讀《彌陀經》（Amitabha Sutra），常常持唸佛號。一天得了疾病，請清照律師（Qingzhao，人名）來，稱說凈土的各種莊嚴之事，話還沒有說完，端坐而化。老妾于氏（Yu Shi，人名）也常常持唸佛號，不久，夢見龔氏（Gong Shi）告訴她說：『我已經往生凈土，七天後，你應當也來。』到了日期也去世了（出自《佛祖統紀》）。

孫氏女（Sun Shi，人名）

孫氏女（Sun Shi），錢塘人，常常持唸佛號。

【English Translation】 Si Gong (Si Gong, a personal name) arrived. He was told the reason. Thereupon, they joined their palms together and recited the Buddha's name until dawn. Si Gong (Si Gong) passed away lying on his right side. He was placed in a coffin three days later. The family always smelled wonderful fragrance. After cremation, they opened it and looked; his face was as if he were alive. He was thirty-six years old (from 'Collection of Writings on the Land of Bliss').

Wu Shi (Wu Shi, a personal name)

Wu Shi (Wu Shi) was the wife of Lü Hong (Lü Hong, a personal name), an official of the Ministry of Revenue. Lü Hong (Lü Hong) had always understood Buddhist principles and, with Wu Shi (Wu Shi), shared the aspiration for pure cultivation. Two maids also abstained from meat and strong-smelling vegetables. One of them was quite fond of Chan (Zen) meditation. Soon she fell ill and passed away while talking and laughing, as if shedding a cicada's skin. The other upheld the precepts diligently, sometimes not eating all day, but only drinking a cup of Guanyin (Guanyin) pure water that Wu Shi (Wu Shi) had blessed with mantras. One day, she suddenly saw a golden lotus flower appear before her, upon which a pair of crossed legs were faintly visible. After a few days, she saw the knees; after a few more days, she saw the body; and after a few more days, the head and face were all visible, with all the auspicious marks complete. In the middle was Amitabha Buddha (Amitabha), and on either side were Guanyin (Guanyin) and Shizhi (Shizhi). Afterwards, the palaces and forests were as clear as the palm of her hand. Pure men walked among them. This went on for three years, without a moment's interruption. Someone asked her if she had ever heard the Buddha preach. She said, 'I have only obtained the divine eye, not the divine ear. I have not heard the Dharma preached by the Buddha.' Soon after, she herself said that the time of her rebirth had arrived, and then she transformed and departed. Wu Shi (Wu Shi) served Guanyin (Guanyin) very devoutly. In her room, she arranged dozens of bottles, filled with pure water, and recited the Great Compassion Mantra every day. She always saw Guanyin (Guanyin) emit light into the bottles. Those who were sick would recover after drinking the water. The water accumulated over the years, and its color and taste did not change, and it did not freeze even in the coldest weather. Therefore, the world called Wu Shi (Wu Shi) 'Lady Guanyin'.

Gong Shi (Gong Shi, a personal name)

Gong Shi (Gong Shi), a native of Qiantang, was the mother of Sun Bian (Sun Bian, a personal name). She recited the Amitabha Sutra (Amitabha Sutra) and often chanted the Buddha's name. One day she fell ill and invited the Vinaya Master Qingzhao (Qingzhao, a personal name) to come. He spoke of the various adornments of the Pure Land. Before he finished speaking, she sat upright and transformed. The old maid Yu Shi (Yu Shi, a personal name) also often chanted the Buddha's name. Soon after, she dreamed that Gong Shi (Gong Shi) told her, 'I have already been reborn in the Pure Land. After seven days, you should also come.' She passed away on the appointed day (from 'Comprehensive Records of Buddhas and Patriarchs').

Sun Shi (Sun Shi, a personal name)

Sun Shi (Sun Shi), a native of Qiantang, often chanted the Buddha's name.

名。兼習梵咒。已而有疾。請清照律師至。告曰。久病厭世。安得脫離五濁。受諸妙樂乎。師為稱說凈土因緣。女大喜。其夜夢師授藥一盞。服之。脫然病癒。后三日。語侍人曰。迦葉尊者在此。大好金蓮華座。吾其行矣。結印而化(佛祖統紀)。

郭氏

郭氏。名妙圓。仁和人。清照律師之妹也。長齋。誦佛名。課法華彌陀二經。兼行方等懺法。每諦觀落日。注想西方。忽聞空中聲云。郭妙圓決生凈土。嘗往律師所。作繫念會。齋百僧。臨終。請師說法。即時坐脫(佛祖統紀)。

施氏

施氏。錢塘沈銓妻也。與夫同修凈業。請照律師依觀經繪九品往生圖。以資觀想。平居供佛飯僧。印施般若經。建徑山天寧諸寺殿。所有善功。悉迴向凈土。與夫先後化去。皆見化佛垂手。面西而逝(佛祖統紀)。

姚婆

姚婆。不知何許人。專修凈業。觀念無間。一日方向西唸佛。忽見日輪中現阿彌陀佛。相好具足。因請僧思凈圖其像。僧法怡為之贊曰。極樂世界有方所。祗在尋常日沒處。所以佛教韋提希。諦觀落日如懸鼓。善哉姚氏一老嫗。能以是心求凈土。暮觀朝想無歲年。行持坐念忘寒暑。彌陀忽從心想生。恍惚之間明瞭睹。是時虛空絕纖雲。桑榆尚駐羲和御。佛日晃耀奪陽輝。紺目

【現代漢語翻譯】現代漢語譯本名。兼習梵咒（梵文咒語）。不久生病，請清照律師到家中。她說：『我久病厭世，怎樣才能脫離五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），享受各種美妙的快樂呢？』清照律師為她講述了凈土的因緣。女子非常高興，當夜夢見律師授給她一盞藥，服下後，病立刻痊癒。三天後，她告訴侍女說：『迦葉尊者（釋迦摩尼十大弟子之一）在這裡，有美好的金蓮花座。我要走了。』然後結印而逝。（出自《佛祖統紀》）

郭氏

郭氏，名妙圓，仁和（地名，今杭州）人，是清照律師的妹妹。她長期持齋，誦唸佛名，每日功課是《法華經》和《彌陀經》，兼修方等懺法。她常常仔細觀看落日，專注地想著西方。忽然聽到空中有聲音說：『郭妙圓決定往生凈土。』她曾到律師處，舉辦繫念法會，齋僧百人。臨終時，請律師說法，隨即坐化。（出自《佛祖統紀》）

施氏

施氏，是錢塘（地名，今杭州）沈銓的妻子。她與丈夫一同修習凈土法門，請清照律師依據《觀經》繪製九品往生圖，用來輔助觀想。平時供佛齋僧，印施《般若經》，建造徑山（山名，在杭州）、天寧（寺名）等寺廟的殿宇。所有善功，都回向凈土。她與丈夫先後去世，都見到化佛垂手接引，面向西方而逝。（出自《佛祖統紀》）

姚婆

姚婆，不知是哪裡人。專心修習凈土法門，觀想念佛沒有間斷。一日面向西方唸佛，忽然看見日輪中顯現阿彌陀佛（西方極樂世界的教主），相好莊嚴具足。於是請僧人思凈畫下佛像。僧人法怡為佛像題贊說：『極樂世界有處所，就在尋常太陽落山的地方。所以佛教導韋提希（人名，釋迦摩尼在世時的在家女弟子），仔細觀看落日如同懸掛的鼓。好啊，姚氏這位老婦人，能夠用這樣的心求生凈土。從早到晚觀想沒有停止，修行唸佛忘記了寒暑。阿彌陀佛忽然從心中顯現，恍惚之間清楚地看見。這時天空沒有一絲雲彩，太陽還停留在桑榆（指傍晚）之間。佛日的光芒勝過太陽的光輝，紺青色的眼睛

【English Translation】 English version Name unknown. She also studied the Sanskrit mantras (Vedic incantations). Later, she fell ill and invited Lawyer Qingzhao to her home. She said, 'I have been sick for a long time and am tired of this world. How can I escape the five turbidities (referring to the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) and enjoy all kinds of wonderful pleasures?' Lawyer Qingzhao explained to her the causes and conditions of the Pure Land. The woman was very happy. That night, she dreamed that the lawyer gave her a cup of medicine, and after taking it, she recovered immediately. Three days later, she told her servant, 'The Venerable Kashyapa (one of the ten major disciples of Shakyamuni Buddha) is here, with a beautiful golden lotus seat. I am going.' Then she passed away in meditation with hand gestures (mudra). (From 'General Records of the Buddhas and Patriarchs')

Guo Shi

Guo Shi, named Miaoyuan, was from Renhe (place name, present-day Hangzhou), and was the younger sister of Lawyer Qingzhao. She observed a long-term fast, recited the Buddha's name, and her daily practice included the 'Lotus Sutra' and the 'Amitabha Sutra', as well as practicing the Fangdeng Repentance Method. She often carefully observed the setting sun, focusing her thoughts on the West. Suddenly, she heard a voice in the air saying, 'Guo Miaoyuan is destined to be reborn in the Pure Land.' She once went to the lawyer's place to hold a mindfulness assembly, offering a vegetarian feast to a hundred monks. At the time of her death, she asked the lawyer to preach the Dharma, and then she passed away while sitting in meditation. (From 'General Records of the Buddhas and Patriarchs')

Shi Shi

Shi Shi was the wife of Shen Quan of Qiantang (place name, present-day Hangzhou). She and her husband practiced the Pure Land Dharma together. She asked Lawyer Zhao to draw the Nine Grades of Rebirth (in Pure Land) according to the 'Contemplation Sutra' to aid visualization. She usually made offerings to the Buddha and monks, printed and distributed the 'Prajna Sutra', and built halls in Jingshan (mountain name, in Hangzhou), Tianning (temple name) and other temples. All her good deeds were dedicated to the Pure Land. She and her husband passed away one after another, both seeing the manifested Buddha extending his hand to welcome them, and passing away facing west. (From 'General Records of the Buddhas and Patriarchs')

Yao Po

Yao Po, it is not known where she was from. She devoted herself to practicing the Pure Land Dharma, contemplating and reciting the Buddha's name without interruption. One day, while reciting the Buddha's name facing west, she suddenly saw Amitabha Buddha (the lord of the Western Pure Land) appearing in the sun, with perfect and dignified features. So she asked the monk Sijing to paint a portrait of the Buddha. The monk Fayi wrote a eulogy for the portrait, saying: 'The Land of Ultimate Bliss has a place, just where the ordinary sun sets. Therefore, the Buddha taught Vaidehi (a laywoman disciple of Shakyamuni Buddha during his lifetime) to carefully observe the setting sun like a hanging drum. Good, this old woman Yao, is able to seek rebirth in the Pure Land with such a mind. Contemplating from morning to night without stopping, practicing and reciting the Buddha's name, forgetting the cold and heat. Amitabha Buddha suddenly arises from the mind, clearly seen in a trance. At this time, there is not a single cloud in the sky, and the sun is still lingering in the mulberry and elm trees (referring to the evening). The light of the Buddha's sun surpasses the radiance of the sun, and the dark blue eyes

玉毫妙相具。目駭心驚喜且悲。走告導師彌陀喻(思凈號喻彌陀)。具陳所見實希有。愿寫金容托毫素。我聞勝事嘆善哉。為說偈言開未悟。當知去佛本不遠。闡提那得明其故。雖過剎土十萬億。一念超越如跬步。若有迷人問路頭。向道恁么驀直去(樂邦文類)。

王氏

王氏。明州人。日持金剛經。懷孕二十八月。羸瘦日甚。偶倚門立。一異僧過之。謂曰。汝有善根。何不印施金剛經千卷。王氏從之。又齋千僧。誦金剛經千卷。至夜三更。見金剛神以杵指王氏腹。及覺。已生二男在床矣。王氏遂持齋誦經不輟。年六十一。暴卒。二使者引見冥王。自言從幼持金剛經。王賜金床。命坐殿側。朗誦一遍。王問何不念咒。答云。世間無本。敕鬼吏于藏中取咒本付王氏。囑曰。汝至陽間。展轉流通。切勿遺墜。汝向後壽終。徑生極樂世界。不復來此處矣。王氏遂還。后至九十一歲。無疾坐化。其補闕真言曰。唵。呼嚧呼嚧。社曳穆契莎訶。事在紹興九年(金剛證果)。

王百娘

王百娘。明州人。少孤。既嫁而寡。依其舅舍人陳安行。從之官舍。紹興二年夏。忽病喑聾。有所欲。但書之紙上。安行教令歸誠觀音大士。百娘遂晨夕禮拜。一日假寐。忽睹大士現身。示以修行捷徑。令日向西方。作禮阿

【現代漢語翻譯】現代漢語譯本『玉毫妙相具』：形容佛的眉間白毫，具足微妙的相好。『目駭心驚喜且悲』：看到佛的莊嚴相貌，既震驚又歡喜，同時也感到悲憫。『走告導師彌陀喻(思凈號喻彌陀)』：趕緊去告訴導師彌陀喻（彌陀是思凈的別號）。『具陳所見實希有』：詳細地陳述所見到的稀有景象。『愿寫金容托毫素』：希望將佛的金容描繪下來，留在畫卷上。『我聞勝事嘆善哉』：我聽聞這些殊勝的事情，讚歎說太好了。『為說偈言開未悟』：為此說了一首偈語，開導那些尚未覺悟的人。『當知去佛本不遠』：應當知道，離佛的境界原本並不遙遠。『闡提那得明其故』：斷善根的人怎麼能明白這個道理呢？『雖過剎土十萬億』：即使經過了十萬億個佛土。『一念超越如跬步』：只要一念之間超越，就像跨出一小步一樣容易。『若有迷人問路頭』：如果有人迷路了，問路在何方。『向道恁么驀直去(樂邦文類)』：告訴他，就這麼一直往前走（出自《樂邦文類》）。

王氏

王氏，明州人。每天持誦《金剛經》。懷孕二十八個月，身體日益消瘦。一次偶然倚靠在門邊站立，一位奇異的僧人經過，對她說：『你很有善根，為什麼不印施《金剛經》一千卷？』王氏聽從了他的建議。又齋僧一千人，誦《金剛經》一千卷。到了夜裡三更時分，看見金剛神用杵指向王氏的腹部。醒來后，發現已經生了兩個男孩在床上了。王氏於是持齋誦經不間斷。六十一歲時，突然去世。兩位使者引她去見冥王。她自己說從小就持誦《金剛經》。冥王賜給她金床，命她坐在殿側。讓她朗誦一遍《金剛經》。冥王問她為什麼不念咒語。她回答說：『世間沒有咒語的版本。』冥王命令鬼吏從藏經中取出咒語的版本交給王氏，囑咐她說：『你回到陽間，要輾轉流通此咒，千萬不要遺失。你將來壽命終了，直接往生極樂世界，不再來這裡了。』王氏於是還陽。後來活到九十一歲，無疾而終。其補闕真言是：『唵。呼嚧呼嚧。社曳穆契莎訶。』這件事發生在紹興九年（出自《金剛證果》）。

王百娘

王百娘，明州人。年少時成了孤兒，出嫁后又成了寡婦，依附於她的舅舅舍人陳安行，跟隨他到官舍居住。紹興二年夏天，忽然得了瘖啞的病，想表達什麼，只能寫在紙上。陳安行教她虔誠地歸依觀音大士。王百娘於是早晚禮拜。一天，她小睡時，忽然看見觀音大士現身，指示她修行的捷徑，讓她每天面向西方，禮拜阿彌陀佛。

【English Translation】 English version 'Jade-white hair adorns a wondrous form': Describes the white hair between the eyebrows of the Buddha, possessing perfect and subtle features. 'Eyes startled, heart joyful and sorrowful': Seeing the Buddha's majestic appearance, one is both shocked and delighted, while also feeling compassion. 'Hastily inform the guide Amitabha Yu (Si Jing's alias is Yu Amitabha)': Quickly go and tell the guide Amitabha Yu (Amitabha is Si Jing's alias). 'Fully recount what was seen, truly rare': Describe in detail the rare scene that was witnessed. 'Wish to paint the golden face, entrusting it to paper': Hoping to depict the Buddha's golden face and preserve it on a painting. 'Upon hearing of this auspicious event, I exclaimed 'Excellent!'': Upon hearing these auspicious events, I exclaimed, 'Wonderful!' 'Spoke a verse to enlighten the unenlightened': Spoke a verse to enlighten those who have not yet awakened. 'Know that going to the Buddha is not far': You should know that the realm of the Buddha is not far away. 'How can an icchantika (one who has severed their roots of good) understand this reason?': How can someone who has severed their roots of goodness understand this principle? 'Though passing through hundreds of thousands of trillions of Buddha-lands': Even if passing through hundreds of thousands of trillions of Buddha-lands, 'A single thought transcends like a short step': A single thought of transcendence is as easy as taking a small step. 'If a lost person asks for directions': If someone is lost and asks for directions, 'Tell them to go straight ahead (from 'Collection of Writings on the Land of Bliss')': Tell them to just go straight ahead (from 'Collection of Writings on the Land of Bliss').

Wang Shi

Wang Shi, a person from Mingzhou, recited the Diamond Sutra daily. She was pregnant for twenty-eight months, and her body became increasingly thin. Once, she leaned against the door, and a strange monk passed by and said to her, 'You have good roots. Why don't you print and distribute a thousand copies of the Diamond Sutra?' Wang Shi followed his advice. She also offered a vegetarian feast to a thousand monks and recited the Diamond Sutra a thousand times. At midnight, she saw a Vajra deity pointing a pestle at Wang Shi's abdomen. When she woke up, she found that she had given birth to two boys in bed. Wang Shi then continued to observe a vegetarian diet and recite the scriptures without interruption. At the age of sixty-one, she suddenly passed away. Two messengers led her to see King Yama (冥王). She said that she had been reciting the Diamond Sutra since childhood. King Yama gave her a golden bed and ordered her to sit beside the hall. He asked her to recite the Diamond Sutra once. King Yama asked her why she didn't recite the mantra. She replied, 'There is no version of the mantra in the world.' King Yama ordered the ghost officials to take the mantra version from the scriptures and give it to Wang Shi, instructing her, 'When you return to the human world, you must circulate this mantra and never lose it. When your life ends in the future, you will be reborn directly in the Pure Land of Ultimate Bliss and will not come here again.' Wang Shi then returned to life. Later, she lived to be ninety-one years old and passed away peacefully without illness. Her Mantra for Perfecting Omissions is: 'Om. huru huru. sheye mukhe svaha.' This event occurred in the ninth year of Shaoxing (from 'Diamond Proof of Fruition').

Wang Bainiang

Wang Bainiang, a person from Mingzhou, became an orphan at a young age. After marrying, she became a widow and lived with her uncle, Chen Anxing, a court official, following him to the official residence. In the summer of the second year of Shaoxing, she suddenly became mute and deaf. If she wanted something, she could only write it on paper. Chen Anxing taught her to sincerely take refuge in the Bodhisattva Avalokiteshvara (觀音大士). Wang Bainiang then prostrated and worshiped morning and evening. One day, while dozing, she suddenly saw the Bodhisattva Avalokiteshvara appear, showing her a shortcut to practice, instructing her to face the West every day and worship Amitabha Buddha (阿彌陀佛).

彌陀佛。因授以偈曰。凈土周沙界。云何獨禮西。但能回一念。觸處是菩提。又云。可普勸人持誦。未逾月。二病頓愈。安行謂其念力純至。應答如響。為鐫其事以廣其傳(夷堅志)。

朱氏

朱氏。名如一。明州薛生妻也。年二十餘。即素服齋居。虔修凈業。嘗以黃絹請善書者寫法華經。繡以碧絨。針鋒綿密。點畫較然。閱十年而成。中間唱禮佛名。至八萬四千。復繡阿彌陀佛觀世音像。習法華經。三月成誦。次閱華嚴般若楞嚴圓覺。俱能通利。又鋟木為圖。勸人念阿彌陀佛。受圖者滿十萬聲。為迴向西方。所化至二十萬人。尋結廬墓旁。一室奉佛。一室宴坐。一室書經。給侍唯一婢子。甘苦共之。紹熙四年春。盡斥賣奩具。為三日會。飯千比邱。合緇白萬人。共唱西方佛名。建寶幢。裝所繡經七軸。並書會者姓名。送羅睺羅道場僧堂供奉。十二月。示微疾。垂瞑。輒起趺坐。薛生曰。我家無是法也。請就寢。遂右脅而逝。年三十七(樂邦文類)。

陸氏

王宜人陸氏。錢塘人。朝請王玙妻也。常誦法華。篤意凈土。禮懺一會。唱佛萬聲。如是三十年。偶感微疾。忽聞天鼓自鳴。即面西端坐。兩手結印而逝(佛祖統紀)。

蔡氏

蔡氏。錢塘人。早歲寡居。持經唸佛。日禮佛

【現代漢語翻譯】彌陀佛（Amitabha Buddha）。因此，（有人）授予他一首偈語說：『凈土遍佈整個沙界，為何唯獨禮拜西方？只要能迴轉一念，任何地方都是菩提。』又說：『可以普遍勸人持誦（佛號）。』不到一個月，兩種疾病立刻痊癒。安行認為他的念力純正專一，應答如回聲一般迅速。因此將這件事刻下來，以廣泛流傳（《夷堅志》）。

朱氏

朱氏，名叫如一，是明州薛生的妻子。二十多歲時，就開始穿著素服，吃齋唸佛，虔誠地修習凈土法門。她曾經用黃絹請擅長書法的人書寫《法華經》，然後用碧綠色的絲絨刺繡，針腳細密，筆畫清晰。歷時十年才完成。期間，她唱禮佛名，達到八萬四千次。又刺繡了阿彌陀佛（Amitabha Buddha）和觀世音（Avalokitesvara）菩薩像。學習《法華經》，三個月就能背誦。接著閱讀《華嚴經》、《般若經》、《楞嚴經》、《圓覺經》，都能通達理解。她還刻木為圖，勸人念阿彌陀佛。接受圖的人唸佛滿十萬聲，就為他們迴向西方。所教化的人達到二十萬。不久，她在墳墓旁邊結廬而居，一間房供奉佛像，一間房用來靜坐，一間房用來書寫經文。只有一個婢女服侍她，與她同甘共苦。紹熙四年春天，她賣掉所有的嫁妝，舉辦了三日法會，供養一千位比丘（bhiksu），聚集了僧俗信眾一萬人，一起唱唸西方佛名。建造寶幢，裝裱她刺繡的七軸經書，並書寫參加法會的人的姓名，送到羅睺羅（Rahula）道場的僧堂供奉。十二月，她示現輕微的疾病，臨終時，總是起身跏趺而坐。薛生說：『我家沒有這樣的規矩啊，請你躺下休息。』於是她右脅而逝，享年三十七歲（《樂邦文類》）。

陸氏

王宜人的妻子陸氏，是錢塘人，朝請王玙的妻子。她經常誦讀《法華經》，一心向往凈土。每次禮懺法會，唱唸佛號一萬聲。像這樣持續了三十年。偶爾感到輕微的疾病，忽然聽到天鼓自己鳴響，她就面向西方端坐，兩手結印而逝（《佛祖統紀》）。

蔡氏

蔡氏，是錢塘人。早年守寡，持誦經文，唸佛，每天禮佛

【English Translation】 Amitabha Buddha. Therefore, (someone) gave him a verse saying, 'The Pure Land pervades the entire realm of sand, why only bow to the West? As long as one can turn a single thought, everywhere is Bodhi.' It also said, 'It is advisable to universally encourage people to recite (the Buddha's name).' In less than a month, both illnesses were immediately cured. An Xing believed that his power of mindfulness was pure and focused, and his response was as quick as an echo. Therefore, this matter was engraved to spread it widely (Yijian Zhi).

Zhu Shi

Zhu Shi, named Ruyi, was the wife of Xue Sheng from Mingzhou. In her twenties, she began wearing plain clothes, eating vegetarian food, and devoutly practicing the Pure Land Dharma. She once asked a skilled calligrapher to write the Lotus Sutra on yellow silk, and then embroidered it with emerald green velvet, with dense stitches and clear strokes. It took ten years to complete. During this time, she chanted the names of the Buddhas, reaching eighty-four thousand times. She also embroidered images of Amitabha Buddha and Avalokitesvara Bodhisattva. She studied the Lotus Sutra and was able to recite it in three months. Then she read the Avatamsaka Sutra, the Prajna Sutra, the Surangama Sutra, and the Perfect Enlightenment Sutra, and was able to understand them all thoroughly. She also carved woodblocks to make pictures, encouraging people to recite Amitabha Buddha. Those who received the pictures recited the Buddha's name one hundred thousand times, and she dedicated the merit to the West for them. She converted up to two hundred thousand people. Soon, she built a hut next to the tomb, one room for worshiping the Buddha, one room for meditation, and one room for writing scriptures. She had only one maidservant to serve her, sharing her joys and sorrows. In the spring of the fourth year of Shaoxi, she sold all her dowry to hold a three-day Dharma assembly, offering food to one thousand bhiksus, and gathering ten thousand monks, nuns, and laypeople to chant the name of the Buddha of the West together. She built a precious banner, mounted the seven embroidered sutras, and wrote the names of those who attended the Dharma assembly, sending them to the Sangha hall of the Rahula monastery for offering. In December, she showed a slight illness, and at the time of her death, she always got up and sat in the lotus position. Xue Sheng said, 'Our family does not have such customs, please lie down and rest.' So she passed away on her right side, at the age of thirty-seven (Lebang Wenlei).

Lu Shi

Lu Shi, the wife of Wang Yiren, was from Qiantang, and the wife of Wang Yu, who was a Chaoqing official. She often recited the Lotus Sutra and was devoted to the Pure Land. Each repentance assembly, she chanted the Buddha's name ten thousand times. She continued like this for thirty years. Occasionally feeling a slight illness, she suddenly heard the heavenly drum sounding by itself, so she sat facing west in a dignified manner, with her hands forming a mudra, and passed away (Buddhist Patriarchs' Records).

Cai Shi

Cai Shi was from Qiantang. She became a widow early in life, upheld the scriptures, recited the Buddha's name, and prostrated to the Buddha daily.

像。逾二十年。忽見金蓮華現空中。遽索平時修行課目內之懷。安坐而逝(佛祖統紀)。

項氏

項氏。名妙智。鄞縣人。夫歿后。奉法甚勤。常持佛名。有女二人。悉令為尼。嘗預治一棺。及將逝。謂其女曰。吾欲坐脫。如此棺何。女曰。佛用金棺。無嫌也。遂諷觀經上品章。轉身西向。兩手結印。微笑而逝。事在紹定六年(佛祖統紀)。

沈氏

沈氏。名妙智。慈溪人。歸章氏。幼而長齋。日課佛號。既嫁篤志不變。憐憫有情。周其凍餒。已而得微疾。唸佛益切。忽見阿彌陀佛。踴現虛空。菩薩聖眾。左右圍繞。放白毫光。至行者所。若長虹駕空。千燈普照。頃之吉祥而逝。事在端平二年(佛祖統紀)。

鐘婆

鐘婆。嘉禾人。日誦阿彌陀經。兼持佛號。垂二十年。一日語其子曰。西方眾聖。遍於虛空。大白蓮華。光明普耀。吾其行矣。端坐聳身。合掌而化(佛祖統紀)。

梁氏女

梁氏女。汾陽人。少而盲。遇一沙門。教持阿彌陀佛。越三年。兩目忽明。女持佛名不輟。一日見空中幡蓋下臨。佛及菩薩同來接引。遂化去(佛祖統紀)。

黃婆

黃婆。潮山人。專持佛號。兼誦法華金剛二經。偶病下痢。自知時至。便卻食日飲水數盂。一夕鄰庵僧

【現代漢語翻譯】現代漢語譯本像。逾二十年。忽然看見金蓮花出現在空中。急忙拿出平時修行功課中的內容，安然端坐而逝（《佛祖統紀》）。

項氏

項氏，名妙智，鄞縣人。丈夫去世后，信奉佛法非常勤懇，經常唸誦佛名。有兩個女兒，都讓她們出家為尼。曾經預先準備好一口棺材。等到將要去世時，對她的女兒們說：『我想要坐著往生，這口棺材怎麼樣？』女兒們說：『佛用的是金棺，沒有什麼不合適的。』於是誦讀《觀經》上品往生章，轉身面向西方，兩手結印，面帶微笑而逝。這件事發生在紹定六年（《佛祖統紀》）。

沈氏

沈氏，名妙智，慈溪人。嫁給章氏。從小就吃長齋，每天唸誦佛號。出嫁后，堅定的志向沒有改變，憐憫一切有情眾生，賙濟那些受凍捱餓的人。不久之後得了輕微的疾病，唸佛更加懇切。忽然看見阿彌陀佛（Amitabha Buddha）出現在虛空中，菩薩（Bodhisattva）和聖眾在左右圍繞，放出白毫光，照到修行者所在的地方，好像一道長虹橫跨天空，千萬盞燈普照。不久之後吉祥而逝。這件事發生在端平二年（《佛祖統紀》）。

鐘婆

鐘婆，嘉禾人。每天誦讀《阿彌陀經》（Amitabha Sutra），兼持唸佛號，持續了二十年。有一天告訴她的兒子說：『西方極樂世界的聖眾，遍佈于虛空之中，巨大的白蓮花，光明普遍照耀，我將要走了。』端正地坐著，挺直身體，合掌而化（《佛祖統紀》）。

梁氏女

梁氏女，汾陽人。從小就失明。遇到一位沙門（Shramana，佛教出家修行者），教她持念阿彌陀佛（Amitabha Buddha）的名號。過了三年，兩隻眼睛忽然復明。梁氏女持唸佛名從不間斷。有一天看見空中幡蓋垂下，佛和菩薩（Bodhisattva）一同前來接引，於是往生（《佛祖統紀》）。

黃婆

黃婆，潮山人。專門持唸佛號，兼誦《法華經》（Lotus Sutra）和《金剛經》（Diamond Sutra）二部經典。偶然得了痢疾，自己知道時間到了，於是停止吃飯，每天只喝幾盂水。一天晚上，鄰近庵寺的僧人

【English Translation】 English version Xiang. More than twenty years passed. Suddenly, she saw a golden lotus flower appear in the sky. She hurriedly took out the contents of her usual practice and sat peacefully and passed away ('Comprehensive Records of Buddhist Patriarchs').

Xiang Shi

Xiang Shi, named Miaozhi, was from Yin County. After her husband passed away, she devoted herself to the Dharma very diligently, constantly reciting the Buddha's name. She had two daughters, both of whom she had ordained as nuns. She had prepared a coffin in advance. When she was about to pass away, she said to her daughters, 'I want to pass away sitting down, what about this coffin?' Her daughters said, 'The Buddha uses a golden coffin, there is nothing inappropriate.' Then they recited the upper-grade rebirth chapter of the 'Contemplation Sutra', she turned to face the West, formed a hand mudra, and passed away with a smile. This event occurred in the sixth year of Shaoding ('Comprehensive Records of Buddhist Patriarchs').

Shen Shi

Shen Shi, named Miaozhi, was from Cixi. She married into the Zhang family. From a young age, she observed a long-term vegetarian diet and recited the Buddha's name daily. After marriage, her firm resolve did not change, she had compassion for all sentient beings, and provided for those who were cold and hungry. Soon after, she contracted a minor illness, and her recitation of the Buddha became even more earnest. Suddenly, she saw Amitabha Buddha appear in the void, with Bodhisattvas and holy beings surrounding him on the left and right, emitting a white ray of light, reaching the practitioner's location, like a long rainbow spanning the sky, with thousands of lamps illuminating everywhere. Shortly thereafter, she passed away auspiciously. This event occurred in the second year of Duanping ('Comprehensive Records of Buddhist Patriarchs').

Zhong Po

Zhong Po, was from Jiahe. She recited the Amitabha Sutra daily and also chanted the Buddha's name, for twenty years. One day she told her son, 'The holy beings of the Western Pure Land are all over the void, the great white lotus flower, its light shines everywhere, I am about to depart.' She sat upright, straightened her body, joined her palms, and transformed ('Comprehensive Records of Buddhist Patriarchs').

Liang Shi Nu

Liang Shi Nu, was from Fenyang. She was blind from a young age. She met a Shramana (Buddhist renunciate), who taught her to chant the name of Amitabha Buddha. After three years, both of her eyes suddenly regained their sight. Liang Shi Nu never ceased chanting the Buddha's name. One day, she saw banners and canopies descending from the sky, with the Buddha and Bodhisattvas coming to receive her, and then she passed away ('Comprehensive Records of Buddhist Patriarchs').

Huang Po

Huang Po, was from Chaoshan. She specialized in chanting the Buddha's name, and also recited the Lotus Sutra and the Diamond Sutra. She contracted dysentery, and knowing that her time had come, she stopped eating and only drank a few bowls of water each day. One night, a monk from a neighboring monastery

善修。夢婆來別云。將往西方。越二日。西向唸佛。端坐而逝。紅霞爛然。覆其屋上。里人皆見之(佛祖統紀)。

崔婆

崔婆。淄州人。東平梁氏之乳媼也。為人樸愿。早斷葷血。主母晁氏留意禪學。婆在旁。唯日誦阿彌陀佛。未嘗有間。亦莫計其數。年七十二。下痢。持念益力。忽唱一偈曰。西方一路好修行。上無條嶺下無坑。去時不用著鞋襪。為有蓮華步步生。或問婆何時當去。曰。申時。已而果然。茶毗時。舌獨不化。若蓮華然(往生集)。

陶氏

陶氏。常熟人。喪偶獨居。常持普門品。夢白衣大士以蓮華授之。又夢梵僧授經一卷。啟之。乃阿彌陀經也。既覺取經誦之。宛如夙習。一夕室中有光。朗然若晝。阿彌陀佛現身立經函上。由是持誦益䖍。經卷上舍利迸出。積至合余(佛祖統紀)。

李氏

李氏。上虞胡生之妻也。夫喪后。日誦佛名。及阿彌陀經。夜以繼晝。聲徹內外。凡十餘年。一日方端坐唸佛。有僧現前。覆以緋蓋。曰。十五日子時。汝當往生。問師何人。曰。汝所念者。李氏遂別諸親故。至期異香郁然。光明照室。端坐而逝。七日茶毗。齒舌目睛皆不壞。舍利無數。次日茶毗處生一華。色白。周圓二寸餘。莫知其何名也(佛祖統紀)。

盛媼

【現代漢語翻譯】現代漢語譯本善修：夢婆來告別，說將前往西方極樂世界。過了兩天，面向西方唸佛，端坐而逝。紅色的霞光燦爛，覆蓋在她屋頂上，同村的人都看見了。（出自《佛祖統紀》）

崔婆：淄州人，是東平梁氏的乳母。為人樸實忠厚，很早就斷絕了葷腥。主母晁氏留心禪學，崔婆在旁邊，只是每天誦唸阿彌陀佛（Amitabha Buddha），從未間斷，也無法計算誦唸的次數。七十二歲時，得了痢疾，持念更加努力。忽然唱出一首偈子說：『西方一路好修行，上無條嶺下無坑。去時不用著鞋襪，為有蓮華步步生。』有人問她什麼時候走，她說：『申時。』之後果然如此。火化時，舌頭沒有燒化，像蓮花一樣。（出自《往生集》）

陶氏：常熟人，喪偶后獨自居住。經常持誦《普門品》（Universal Gateway Chapter）。夢見白衣大士（Avalokiteśvara）用蓮花授予她。又夢見一個梵僧授予她經書一卷，打開一看，是《阿彌陀經》（Amitabha Sutra）。醒來后取出經書誦讀，就像以前就學過一樣。一天晚上，房間里有光，明亮如白晝。阿彌陀佛（Amitabha Buddha）現身站在經書函上。從此持誦更加虔誠，經卷上迸出舍利（Śarīra），積累到一合還多。（出自《佛祖統紀》）

李氏：上虞胡生的妻子。丈夫去世后，每天誦唸佛名，以及《阿彌陀經》（Amitabha Sutra），夜晚接續白天，聲音響徹內外，總共十多年。一天，她正端坐唸佛，有僧人現身在她面前，用紅色的蓋子蓋住她，說：『十五日子時，你應當往生。』她問僧人是誰，僧人說：『你所念的就是我。』李氏於是告別各位親友，到期時異香濃郁，光明照亮房間，端坐而逝。七天後火化，牙齒、舌頭、眼睛都沒有壞，舍利（Śarīra）無數。第二天，火化的地方生出一朵花，顏色是白色，周圍二寸多，不知道它叫什麼名字。（出自《佛祖統紀》）

盛媼

【English Translation】 English version Shanxiu: Granny Meng came to bid farewell, saying she was going to the Western Pure Land. Two days later, she faced west and recited the Buddha's name, passing away peacefully in a seated posture. Red clouds shone brightly, covering her roof, which was seen by everyone in the village. (From 'Comprehensive Records of the Buddha and Patriarchs')

Granny Cui: A native of Zizhou, she was the wet nurse of the Liang family of Dongping. She was simple and honest, and had given up eating meat and pungent foods early on. Her mistress, Chao, was interested in Chan (Zen) Buddhism. Granny Cui, by her side, only recited Amitabha Buddha's (Amitabha Buddha) name daily, without interruption, and the number of recitations was countless. At the age of seventy-two, she contracted dysentery and recited with even greater effort. Suddenly, she sang a verse: 'The road to the West is good for cultivation, there are no ridges above and no pits below. When going, there is no need to wear shoes and socks, for lotus flowers bloom with every step.' Someone asked her when she would depart, and she said, 'Shen time (3-5 pm).' And indeed, it happened as she said. During cremation, her tongue alone did not burn, resembling a lotus flower. (From 'Collection on Rebirth')

Tao: A native of Changshu, she lived alone after being widowed. She often recited the 'Universal Gateway Chapter' (Universal Gateway Chapter). She dreamed that the White-Robed Great Being (Avalokiteśvara) presented her with a lotus flower. She also dreamed that a Brahmin monk gave her a scroll of scripture, which, when opened, was the 'Amitabha Sutra' (Amitabha Sutra). Upon waking, she took out the scripture and recited it, as if she had practiced it before. One night, there was light in the room, as bright as day. Amitabha Buddha (Amitabha Buddha) appeared, standing on the scripture box. From then on, she recited with even greater devotion, and Śarīra (Śarīra) burst forth from the scripture scroll, accumulating to more than one 'he' (a unit of measurement). (From 'Comprehensive Records of the Buddha and Patriarchs')

Li: The wife of Hu of Shangyu. After her husband's death, she recited the Buddha's name and the 'Amitabha Sutra' (Amitabha Sutra) daily, continuing from night to day, her voice resounding inside and outside, for more than ten years. One day, as she was sitting upright reciting the Buddha's name, a monk appeared before her, covering her with a scarlet canopy, and said, 'At the hour of Zi (11pm-1am) on the fifteenth day, you shall be reborn in the Pure Land.' She asked the monk who he was, and he said, 'The one you recite.' Li then bid farewell to her relatives and friends. When the time came, a strange fragrance filled the air, and light illuminated the room. She passed away peacefully in a seated posture. Seven days later, during cremation, her teeth, tongue, and eyes remained intact, and there were countless Śarīra (Śarīra). The next day, a flower grew at the cremation site, white in color, with a circumference of more than two inches, and no one knew its name. (From 'Comprehensive Records of the Buddha and Patriarchs')

Granny Sheng

盛媼。錢塘人。日誦佛名。兼課觀無量壽佛經。無何得病。一日起命左右具湯浴畢。面西端坐。問左右曰聞磬聲乎。凈土眾聖且至。已而合掌笑曰。佛菩薩已至。金臺現前。吾其行矣。言訖而化(佛祖統紀)。

黃氏

黃氏。明州人。早喪夫。還家依父。精修凈業。臨終。見佛來迎。結印徐行。屹然立化。家人篩灰于地。晨起驗之。生蓮華一孕(佛祖統紀)。

王氏女

王氏女。吉安人。少慕凈業。日誦彌陀觀音金剛諸經。母病亡。將殮。流血被體。女誓曰。若我孝心真實。愿母體不生臭穢。誓已。流血即止。及殮。即之。絕無穢氣。已而父娶繼室。與同修凈業。一日女得疾。請僧說凈土觀門。俄起索衣。吉祥而臥。手攬觀音像前寶幡。奄然示寂。將殮。繼母篩灰于室。出蓮華數朵(佛祖統紀)。

樓氏

樓氏。名靜慧。寺簿周元卿妻也。嘗閱傳燈錄。發明見地。已而皈心凈土。唸佛不輟。晚年得疾。忽見蓮臺現前。化佛無數。異香滿室。頃刻而化。有女名妙聰。因母發心。亦篤志唸佛。病中請僧行懺。恍惚見己身著新凈衣。升七寶樓閣。繞佛作禮。謂家人曰。勤修凈業。西方現前。西向右脅而逝(佛祖統紀)。

周婆

周婆太平人。早修凈業。至老益䖍。

【現代漢語翻譯】盛媼（Shèng ǎo，人名）：錢塘（Qiántáng，地名，今杭州）人。每日誦唸佛號，兼修習《觀無量壽佛經》（Guān Wúliàngshòu Fó Jīng）。不久生病。一日起身，命侍者準備熱水沐浴完畢，面向西方端正坐好。問侍者說：『聽到磬聲了嗎？凈土（Jìngtǔ）的眾多聖眾將要到來。』不久合掌笑著說：『佛菩薩已經到了，金臺（Jīntái）現在眼前，我將要去了。』說完就去世了（出自《佛祖統紀》（Fózǔ Tǒngjì））。黃氏（Huángshì，姓氏）：明州（Míngzhōu，地名，今寧波）人。早年喪夫，回到孃家依靠父親。精進修習凈土法門。臨終時，看見佛來迎接，結手印緩緩行走，安然站立去世。家人在地上篩灰，早晨起來檢視，生出蓮花一朵（出自《佛祖統紀》（Fózǔ Tǒngjì））。王氏女（Wángshì nǚ，姓氏）：吉安（Jí'ān，地名）人。從小仰慕凈土法門，每日誦唸《彌陀經》（Mítuó Jīng）、《觀音經》（Guānyīn Jīng）、《金剛經》（Jīngāng Jīng）等經典。母親病逝，將要入殮時，屍體流血沾染全身。女兒發誓說：『如果我的孝心真實，愿母親的遺體不產生臭味。』發誓完畢，流血立刻停止。等到入殮時，檢視屍體，完全沒有穢氣。不久父親娶了繼室，與她一同修習凈土法門。一日女兒生病，請僧人講解凈土觀門。隨即起身索要衣服，吉祥臥躺下，用手抓住觀音像前的寶幡，安詳去世。將要入殮時，繼母在房間里篩灰，出現蓮花數朵（出自《佛祖統紀》（Fózǔ Tǒngjì））。樓氏（Lóushì，姓氏）：名靜慧（Jìnghuì），是寺簿周元卿（Zhōu Yuánqīng）的妻子。曾經閱讀《傳燈錄》（Chuándēnglù），發明了自己的見地。之後皈依凈土，唸佛從不間斷。晚年生病，忽然看見蓮臺（Liántái）出現在眼前，化佛（Huà Fó）無數，奇異的香味充滿房間。頃刻間去世。有個女兒名叫妙聰（Miàocōng），因為母親而發心，也篤志唸佛。病中請僧人進行懺悔。恍惚中看見自己身穿嶄新干凈的衣服，登上七寶樓閣，繞佛作禮。告訴家人說：『勤奮修習凈土法門，西方凈土（Xīfāng Jìngtǔ）就在眼前。』面向西方，右側臥而逝（出自《佛祖統紀》（Fózǔ Tǒngjì））。周婆（Zhōu pó，姓氏）：太平（Tàipíng，地名）人。早年修習凈土法門，到老年更加虔誠。

【English Translation】 English version: Sheng Ao (Shèng ǎo, a personal name), was a native of Qiantang (Qiántáng, a place name, present-day Hangzhou). She recited the Buddha's name daily and also studied the 'Contemplation Sutra of the Buddha of Immeasurable Life' (Guān Wúliàngshòu Fó Jīng). Before long, she fell ill. One day, she got up and ordered her attendants to prepare a hot bath. After bathing, she sat upright facing west. She asked her attendants, 'Do you hear the sound of the chime? The Pure Land (Jìngtǔ) assembly of saints is about to arrive.' Soon after, she joined her palms and smiled, saying, 'The Buddhas and Bodhisattvas have arrived, and the golden dais (Jīntái) is now before me. I am about to depart.' After saying this, she passed away (from 'Records of the Lineage of Buddhas and Patriarchs' (Fózǔ Tǒngjì)). English version: Huang (Huángshì, a surname), was a native of Mingzhou (Míngzhōu, a place name, present-day Ningbo). She lost her husband early and returned to her father's home. She diligently cultivated the Pure Land practice. At the time of her death, she saw the Buddha coming to greet her, formed a hand mudra, and walked slowly, passing away peacefully while standing. Her family sifted ashes on the ground, and when they checked in the morning, a lotus flower had grown (from 'Records of the Lineage of Buddhas and Patriarchs' (Fózǔ Tǒngjì)). English version: The daughter of the Wang family (Wángshì nǚ, a surname), was a native of Ji'an (Jí'ān, a place name). From a young age, she admired the Pure Land practice. She recited the 'Amitabha Sutra' (Mítuó Jīng), the 'Avalokiteshvara Sutra' (Guānyīn Jīng), and the 'Diamond Sutra' (Jīngāng Jīng) daily. When her mother died of illness and was about to be placed in the coffin, blood flowed from her body, staining her entirely. The daughter vowed, 'If my filial piety is genuine, may my mother's body not produce any foul odor.' After the vow, the bleeding stopped immediately. When they placed her in the coffin, they checked the body, and there was no foul odor at all. Soon after, her father married a stepmother, and she practiced the Pure Land path together with her. One day, the daughter fell ill and asked a monk to explain the Pure Land contemplation method. Immediately, she got up, asked for clothes, and lay down in the auspicious sleeping posture, grasping the precious banner in front of the Avalokiteshvara image. She passed away peacefully. When she was about to be placed in the coffin, her stepmother sifted ashes in the room, and several lotus flowers appeared (from 'Records of the Lineage of Buddhas and Patriarchs' (Fózǔ Tǒngjì)). English version: Lou (Lóushì, a surname), named Jinghui (Jìnghuì), was the wife of the temple registrar Zhou Yuanqing (Zhōu Yuánqīng). She once read the 'Transmission of the Lamp' (Chuándēnglù) and developed her own understanding. Afterwards, she took refuge in the Pure Land and recited the Buddha's name without ceasing. In her later years, she fell ill. Suddenly, she saw a lotus platform (Liántái) appear before her, countless transformation Buddhas (Huà Fó), and a strange fragrance filled the room. In an instant, she passed away. She had a daughter named Miaocong (Miàocōng), who, inspired by her mother, also devoted herself to reciting the Buddha's name. During her illness, she asked a monk to perform repentance rituals. In a daze, she saw herself wearing new, clean clothes, ascending a seven-jeweled pavilion, and circumambulating the Buddha in reverence. She told her family, 'Diligently cultivate the Pure Land practice, and the Western Pure Land (Xīfāng Jìngtǔ) is right before you.' She passed away facing west, lying on her right side (from 'Records of the Lineage of Buddhas and Patriarchs' (Fózǔ Tǒngjì)). English version: Zhou Po (Zhōu pó, a surname), was a native of Taiping (Tàipíng, a place name). She cultivated the Pure Land practice from an early age, and became even more devout in her old age.

一夕胡跪稱佛名。泊然而化。鄰人見數僧振錫而行。婆在其後。須臾之間。冉冉騰空。向西而沒(佛祖統紀)。

朱氏

朱氏。霅川人。持佛名者三十年矣。兼持金剛經。開卷時。每謂眾聖監臨。不敢踞坐。忽斷食。日飲水數盂。閱四旬。夢三比邱手執蓮華。謂媼曰。吾先為汝種此華。今日當開。故來迓汝。既覺。請僧同唱佛名。端坐而化(佛祖統紀)。

裴氏女

裴氏女。汾陽人。清凈自居。專志唸佛。臨終。索火焚香。言佛來迎我。我當往生。已而天華飛墜。安坐而化(佛祖統紀)。

孫媼

孫媼。明州人。孀居三十年。日常唸佛。兼手製衣衾襪履。施諸比邱。一日微疾。夢至懺堂。身掛縵衣。隨諸比邱經行繞佛。既覺。沐浴更凈衣。請僧行懺。親詣佛前。誦阿彌陀佛經。至一心不亂。左手結印。寂然坐逝。空中奏天樂聲。聞于遠近(佛祖統紀)。

秦媼

秦媼。名凈堅。松江人。志慕大法。厭惡女身。與夫別處。嚴持戒法。晨夕修凈土懺儀。禮佛千拜。兼閱華嚴般若法華光明諸大乘經。日無虛晷。一日方端坐室中。忽有光明照空。逾于皎日。面西而逝(佛祖統紀)。

蔣十八妻

蔣十八妻者。海鹽人。中歲與其夫合志修行。斷除愛慾。日誦大乘

【現代漢語翻譯】現代漢語譯本一夜之間，她胡跪（雙膝跪地）稱念佛名。然後安詳地去世了。鄰居看見幾位僧人拄著錫杖行走，這位婆婆跟在他們後面。不久，她冉冉升空，向西方而去。（出自《佛祖統紀》）。

朱氏

朱氏，是霅川（地名）人。她持唸佛名已經三十年了，並且兼持《金剛經》。每當打開經卷時，她總是認為有眾多聖賢在監視著，不敢隨意坐著。後來她斷絕了飲食，每天只喝幾盂水。過了四十天，她夢見三位比丘（和尚）手持蓮花，對她說：『我們先前為你種下這朵蓮花，今天應當開放，所以前來迎接你。』醒來后，她請僧人一同唱唸佛名，然後端坐而去世。（出自《佛祖統紀》）。

裴氏女

裴氏女，是汾陽（地名）人。她清凈自守，專心致志地念佛。臨終時，她要來火焚香，說：『佛來迎接我了，我應當往生。』不久，天空中飄落花朵，她安詳地坐著去世。（出自《佛祖統紀》）。

孫媼

孫媼，是明州（地名）人。她守寡三十年，每天唸佛，並且親手製作衣衾襪履，佈施給各位比丘（和尚）。一天，她稍微感到不適，夢見自己來到懺堂，身披縵衣，跟隨各位比丘經行繞佛。醒來后，她沐浴更衣，請僧人舉行懺悔儀式，親自到佛前誦讀《阿彌陀佛經》，直到一心不亂，左手結印，安靜地坐著去世。空中奏響天樂之聲，遠近都能聽到。（出自《佛祖統紀》）。

秦媼

秦媼，名叫凈堅，是松江（地名）人。她立志仰慕大法，厭惡女身，與丈夫分居，嚴格持守戒律，早晚修習凈土懺儀，禮拜佛像千次，並且閱讀《華嚴經》、《般若經》、《法華經》、《光明經》等大乘經典，每天都沒有空閑的時候。一天，她正端坐在房間里，忽然有光明照亮天空，勝過皎潔的太陽，她面向西方去世。（出自《佛祖統紀》）。

蔣十八妻

蔣十八妻，是海鹽（地名）人。中年時與她的丈夫一同立志修行，斷除愛慾，每天誦讀大乘經典。

【English Translation】 English version One night, she knelt and chanted the Buddha's name. Then she passed away peacefully. Neighbors saw several monks walking with their staffs, and the old woman followed behind them. Soon, she ascended into the sky and disappeared towards the west. (From 'Buddhist Records of the Generations').

Zhu Shi

Zhu Shi was a native of Zhouchuan (place name). She had been reciting the Buddha's name for thirty years and also upheld the 'Diamond Sutra'. Whenever she opened the scripture, she always felt that many sages were watching over her, and she dared not sit casually. Later, she stopped eating and only drank a few bowls of water each day. After forty days, she dreamed of three Bhikkhus (monks) holding lotus flowers, who said to her, 'We planted this flower for you before, and today it should bloom, so we have come to welcome you.' After waking up, she invited monks to chant the Buddha's name together, and then she passed away peacefully while sitting upright. (From 'Buddhist Records of the Generations').

Pei's Daughter

Pei's daughter was a native of Fenyang (place name). She lived a pure and solitary life, focusing her mind on reciting the Buddha's name. At the time of her death, she asked for fire to burn incense, saying, 'The Buddha has come to welcome me, and I should be reborn in the Pure Land.' Soon, heavenly flowers fell from the sky, and she passed away peacefully while sitting upright. (From 'Buddhist Records of the Generations').

Sun Old Woman

Sun Old Woman was a native of Mingzhou (place name). She had been a widow for thirty years, reciting the Buddha's name every day, and personally making robes, quilts, socks, and shoes to donate to the Bhikkhus (monks). One day, she felt slightly unwell and dreamed that she came to the repentance hall, wearing a kasaya, and followed the Bhikkhus in circumambulating the Buddha. After waking up, she bathed and changed into clean clothes, invited monks to perform a repentance ceremony, and personally went before the Buddha to recite the 'Amitabha Sutra', until she reached single-mindedness, formed a mudra with her left hand, and passed away quietly while sitting. The sound of heavenly music played in the sky, which could be heard far and wide. (From 'Buddhist Records of the Generations').

Qin Old Woman

Qin Old Woman, named Jingjian, was a native of Songjiang (place name). She aspired to the Great Dharma and detested her female body. She separated from her husband, strictly upheld the precepts, practiced the Pure Land repentance ceremony morning and evening, prostrated to the Buddha a thousand times, and read the 'Avatamsaka Sutra', 'Prajna Sutra', 'Lotus Sutra', 'Golden Light Sutra', and other Mahayana scriptures, without any idle time each day. One day, as she was sitting upright in her room, suddenly a light illuminated the sky, surpassing the bright sun, and she passed away facing west. (From 'Buddhist Records of the Generations').

Wife of Jiang the Eighteenth

The wife of Jiang the Eighteenth was a native of Haiyan (place name). In middle age, she and her husband jointly resolved to practice, cutting off desires, and reciting the Mahayana scriptures daily.

經。歷四十餘年。一日各洗漱更衣。炷香唱佛名。並書一頌而逝。蔣頌曰。這個幻身。四大合成。今日分散。各歸其根。諸幻既滅。灰飛煙絕。如空中風。猶碧天月。既無障礙。又能皎潔。一切永斷。無有言說。四十年來。脫離嗜慾。惟闡大乘。朝誦暮讀。今朝撒手西歸。自有現成果足。其妻頌曰。看過蓮經萬四千。平生香火有因緣。西方自是吾歸路。風月同乘般若船(閑窗括異志)。

沈媼

沈媼。錢塘人。持佛號十餘年。日益精進。嘗屬畫師繪八尺阿彌陀像。及有疾。安設床前。晨夕繫念。並請僧同持佛號。忽語眾曰。有一大僧授我金座。吾當乘之。遂聳身前席。眾唱佛益力。媼曰。唸佛功德。已登蓮臺。吾其往矣。遂瞑(佛祖統紀)。

孟氏

孟氏。醴泉人。既嫁。得痼疾。有僧教以專持佛名。行之三年。忽謂夫曰。可急報諸親屬。吾將去矣。已而送者畢集。孟氏焚香與眾唱佛名。頃之。見一沙門振錫空中。曰。汝當往生。俄而幡蓋翩翻。佛與菩薩同時俱至。遂化去(佛祖統紀)。

陳氏

陳氏。吳興人。受持齋戒。以禪誦為樂。持佛名者三十年。兼誦法華經五千部。金剛彌陀二經。各五千四十八部。一日不食。家人問何故。曰欲求見佛耳。遂右脅而化(佛祖統紀)。

【現代漢語翻譯】現代漢語譯本經。經歷四十餘年。一天，他們各自洗漱更衣，點燃香，唱唸佛名，並寫下一首偈頌後去世。蔣頌的偈頌說：『這個虛幻的身體，由地、水、火、風四大元素合成。今天分散，各自迴歸其本源。各種幻象既然滅除，就如灰飛煙滅一般。又如空中的風，又如碧藍天空中的月亮。既沒有障礙，又能皎潔明亮。一切煩惱永遠斷除，無法用言語表達。四十年來，脫離各種嗜慾，只闡揚大乘佛法，早晨誦讀，晚上也誦讀。今天撒手西歸，自然有已經成就的果位。』他的妻子也寫了一首偈頌說：『讀過《蓮經》一萬四千遍，平生燒香禮佛自有因緣。西方極樂世界自然是我的歸路，愿與清風明月一同乘坐般若之船。』（出自《閑窗括異志》）。

沈媼

沈媼，是錢塘人。持唸佛號十餘年，日益精進。曾經囑咐畫師繪製八尺高的阿彌陀佛像（Amitabha）。等到生病時，便將佛像安放在床前，早晚都繫念阿彌陀佛。並請僧人一同持唸佛號。忽然對眾人說：『有一位大僧授予我金色蓮座，我應當乘坐它。』於是挺起身子向前傾。眾人更加努力地唱唸佛號。沈媼說：『唸佛的功德，已經登上蓮花寶座。我將要往生了。』說完就閉上了眼睛。（出自《佛祖統紀》）。

孟氏

孟氏，是醴泉人。出嫁后，得了頑固的疾病。有僧人教她專心持唸佛名。實行了三年，忽然對丈夫說：『可以趕快通知各位親屬，我將要離開了。』不久，來送行的人都到齊了。孟氏焚香與眾人一同唱唸佛名。一會兒，看見一位沙門（Shramana）搖著錫杖在空中顯現，說：『你應當往生。』隨即幡蓋飄揚，佛（Buddha）與菩薩（Bodhisattva）同時到來。於是就化去了。（出自《佛祖統紀》）。

陳氏

陳氏，是吳興人。受持齋戒，以禪定誦經為樂。持唸佛名三十年，兼誦《法華經》（Lotus Sutra）五千部，《金剛經》（Diamond Sutra）、《彌陀經》（Amitabha Sutra）各五千零四十八部。一天不吃飯，家人問她是什麼緣故。她說想要見到佛。於是右側臥著去世了。（出自《佛祖統紀》）。

【English Translation】 English version Sutra. After more than forty years, one day they each washed, dressed, lit incense, chanted the Buddha's name, and passed away after writing a verse. Jiang Song's verse said: 'This illusory body is composed of the four great elements. Today it disperses, each returning to its root. Since all illusions are extinguished, they are like ashes scattered and smoke dissipated. Like the wind in the sky, like the moon in the blue sky. Without obstacles, it can also be bright and clear. All afflictions are forever cut off, beyond words. For forty years, I have detached myself from desires, only expounding the Great Vehicle, reciting in the morning and reading in the evening. Today, I let go and return to the West, naturally having the fruit of accomplishment.' His wife also wrote a verse saying: 'Having read the Lotus Sutra (Lotus Sutra) fourteen thousand times, my lifelong incense offerings have a karmic connection. The Western Pure Land is naturally my path of return, I wish to ride the Prajna boat (Prajna boat) with the breeze and the moon.' (From 'Idle Window Records of Strange Tales').

Shen Ao

Shen Ao was from Qiantang. She maintained the Buddha's name for more than ten years, becoming more diligent day by day. She once commissioned a painter to paint an eight-foot-tall image of Amitabha (Amitabha). When she became ill, she placed the image in front of her bed, contemplating Amitabha morning and evening. She also invited monks to chant the Buddha's name together. Suddenly, she said to the crowd, 'A great monk has given me a golden lotus seat, I should ride it.' Then she leaned forward. The crowd chanted the Buddha's name more vigorously. Shen Ao said, 'The merit of chanting the Buddha's name has already ascended the lotus throne. I am about to be reborn in the Pure Land.' Then she closed her eyes. (From 'General Records of the Buddhas and Patriarchs').

Meng Shi

Meng Shi was from Liquan. After getting married, she contracted a chronic illness. A monk taught her to focus on chanting the Buddha's name. After practicing for three years, she suddenly said to her husband, 'Please quickly inform all relatives, I am about to leave.' Soon, all those who came to see her off had gathered. Meng Shi burned incense and chanted the Buddha's name with the crowd. After a while, she saw a Shramana (Shramana) shaking a staff in the air, saying, 'You should be reborn in the Pure Land.' Immediately, banners and canopies fluttered, and the Buddha (Buddha) and Bodhisattvas (Bodhisattva) arrived at the same time. Then she transformed and departed. (From 'General Records of the Buddhas and Patriarchs').

Chen Shi

Chen Shi was from Wuxing. She observed precepts and enjoyed meditation and chanting. She maintained the Buddha's name for thirty years, and also recited the Lotus Sutra (Lotus Sutra) five thousand times, and the Diamond Sutra (Diamond Sutra) and Amitabha Sutra (Amitabha Sutra) five thousand and forty-eight times each. One day she did not eat, and her family asked her why. She said she wanted to see the Buddha. Then she passed away lying on her right side. (From 'General Records of the Buddhas and Patriarchs').

胡媼

胡媼。名凈安。會稽人。專修凈業。禮阿彌陀佛八萬四千相好。每一相好。各禮一拜。如是者四度。偶得微疾。見佛來迎。安詳坐逝。略人皆聞空中樂聲。隱隱西去(佛祖統紀)。

周氏

周氏。嘉禾人。適孫氏。與舅姑同修凈業。感室中佛像現光。香華盈案。或空中現諸佛菩薩。時聞天樂。或聞空中誦經聲(佛祖統紀)。

鄭氏

鄭氏。名凈安。錢塘人。常持佛名。偶得疾。聞空中聲曰。汝西行有期。毋得自怠。已而佛現在前。身真金色。即起面西端坐。有子義修。已出家矣。召之。令諷阿彌陀經。安然而化。其女夜夢母報曰。吾已得生凈土矣(佛祖統紀)。

周婆

周婆。鄞縣人。精修凈土。遇歲首。常持不語戒。晝夜端坐。盡月而止。暑月則施茶湯。歷久不廢。一夕夢大蓮葉。遍覆市衢。己手執數珠。經行葉上。既而微疾。鄰人夜見寶蓋幡幡自空中來。入其門內。黎明。合掌唱佛而逝(往生集)。

張夫人

張夫人者。不詳其里居。晚而長齋。日誦西方佛名。年七十九矣。每夜坐息燭。四壁放光。現諸纓絡。臨終。焚香案上。篆煙宛轉。結成佛像。須臾之間。作真金色。眉目若畫。一手下垂。若接引狀。篆煙甫消。而夫人寂矣(凈土節要

【現代漢語翻譯】現代漢語譯本胡媼胡媼（Hú ǎo，人名）。名凈安（Jìng ān，法號）。會稽（Kuàijī，地名，今浙江紹興）人。專心修習凈土法門。禮拜阿彌陀佛（Āmítuó Fó）八萬四千種相好。每禮拜一種相好，就磕一個頭。這樣做了四遍。偶然得了小病，看見佛來迎接她，便安詳地坐著去世了。附近的人都聽到空中有音樂聲，隱隱約約地向西方飄去（出自《佛祖統紀》）。周氏周氏（Zhōu shì，姓氏）。嘉禾（Jiāhé，地名，今浙江嘉興）人。嫁給孫氏（Sūn shì）。與公婆一同修習凈土法門。感應到家中佛像顯現光芒，香和花擺滿了供桌。有時空中顯現諸佛菩薩，時常聽到天上的音樂，或者聽到空中有誦經的聲音（出自《佛祖統紀》）。鄭氏鄭氏（Zhèng shì，姓氏）。名凈安（Jìng ān，法號）。錢塘（Qiántáng，地名，今浙江杭州）人。經常唸誦佛的名號。偶然得了疾病，聽到空中有聲音說：『你往生西方的日子快到了，不要懈怠。』不久，佛出現在她面前，身體呈現真正的金色。她立刻起身面向西方端坐。她的兒子義修（Yì xiū，法號）已經出家了，她召他前來，讓他誦讀《阿彌陀經》。她安然而去世。她的女兒夜裡夢見母親告訴她說：『我已經往生凈土了。』（出自《佛祖統紀》）。周婆周婆（Zhōu pó，人名）。鄞縣（Yín xiàn，地名，今浙江寧波）人。精進地修習凈土法門。每到新年，常常持守不說話的戒律，白天黑夜端正地坐著，持續一個月才停止。在炎熱的夏天，她施捨茶水，長久以來從未間斷。一天晚上，她夢見巨大的蓮葉，覆蓋了整個街道。她自己手拿著念珠，在蓮葉上行走。不久之後，她得了小病。鄰居晚上看見寶蓋和幡幢從空中而來，進入她的家門。黎明時分，她合掌唱唸佛號而去世（出自《往生集》）。 張夫人 張夫人（Zhāng fū rén，人名），不清楚她的籍貫和住處。晚年開始長期吃齋，每天唸誦西方佛的名號。七十九歲時，每天晚上坐著休息時熄滅蠟燭，四面墻壁都放出光芒，顯現出各種瓔珞。臨終時，在焚香的供桌上，篆字形的煙霧婉轉盤旋，結成佛像。一會兒之後，變成真正的金色，眉毛和眼睛就像畫的一樣，一隻手垂下來，好像是接引的樣子。篆字形的煙霧剛剛消失，張夫人就去世了（出自《凈土節要》）。

【English Translation】 English version Hu Ao Hu Ao (personal name). Her Dharma name was Jing An. She was from Kuaiji (present-day Shaoxing, Zhejiang). She devoted herself to cultivating the Pure Land practice. She prostrated to Amitabha Buddha's (Āmítuó Fó) eighty-four thousand characteristics and marks. For each characteristic and mark, she made one bow. She did this four times. She contracted a minor illness and saw the Buddha coming to greet her. She passed away peacefully in a seated posture. People nearby heard music in the air, faintly drifting westward (from 'Comprehensive Record of the Buddhist Patriarchs'). Zhou Shi Zhou Shi (surname). She was from Jiahe (present-day Jiaxing, Zhejiang). She married into the Sun family. She cultivated the Pure Land practice together with her parents-in-law. She sensed the Buddha image in her room emitting light, and incense and flowers filled the offering table. Sometimes Buddhas and Bodhisattvas appeared in the air, and she often heard heavenly music or the sound of sutras being recited in the air (from 'Comprehensive Record of the Buddhist Patriarchs'). Zheng Shi Zheng Shi (surname). Her Dharma name was Jing An. She was from Qiantang (present-day Hangzhou, Zhejiang). She constantly recited the Buddha's name. She contracted an illness and heard a voice in the air saying, 'Your time to be reborn in the West is near, do not be lazy.' Soon after, the Buddha appeared before her, his body a true golden color. She immediately got up, faced west, and sat upright. Her son, Yixiu (Dharma name), had already become a monk. She summoned him and asked him to recite the Amitabha Sutra. She passed away peacefully. Her daughter dreamed that night that her mother told her, 'I have already been reborn in the Pure Land' (from 'Comprehensive Record of the Buddhist Patriarchs'). Zhou Po Zhou Po (personal name). She was from Yin County (present-day Ningbo, Zhejiang). She diligently cultivated the Pure Land practice. At the beginning of each year, she would observe a vow of silence, sitting upright day and night, continuing for a whole month. During the hot months of summer, she offered tea, which she continued to do for a long time without fail. One night, she dreamed of large lotus leaves covering the entire market street. She herself was holding prayer beads, walking on the lotus leaves. Soon after, she contracted a minor illness. Neighbors saw jeweled canopies and banners coming from the sky and entering her door. At dawn, she passed away chanting the Buddha's name with her palms together (from 'Collection on Rebirth'). Madam Zhang Madam Zhang (personal name), her place of origin and residence are unknown. In her later years, she began to observe a long-term vegetarian diet and recited the name of the Western Buddha daily. At the age of seventy-nine, every night when she sat down to rest after extinguishing the candle, the four walls would emit light, revealing various jeweled necklaces. As she was dying, on the incense-burning table, the smoke in the shape of seal characters swirled and formed a Buddha image. After a short while, it turned into a true golden color, with eyebrows and eyes as if painted, and one hand hanging down as if in a gesture of welcome. As soon as the smoke in the shape of seal characters disappeared, Madam Zhang passed away (from 'Essentials of the Pure Land').

)。

薛氏

薛氏。武塘世家女也。母夢長庚入懷而薛氏生。后歸周。生子五人而寡。專心凈業。好施不倦。室中供觀音大士。香菸吐蕊。結成蓮華。人皆見之。萬曆十五年五月。得疾。醫進乳糜。卻之。遂斷食。至九月六日。延僧禮懺。曰。四日足。吾事畢矣。設西方佛像。晝夜繫念。令諸子同唱佛名。婦女毋得入。至第五日。晨起。索水盥手。誦甘露真言。著新凈衣。戴志公帽。長跪佛前。唱然香贊佛偈。及三自皈依。禮三拜。誦佛名一百八聲。方午。趺跏結印而化。神氣熙然。家人聞蓮華香滿室中。遺令具龕。毋用棺槨。毋迎眚神。毋燒紙錢。毋殺牲以祭。諸子皆從之(往生集)。

方氏

方氏。桐城諸生吳應賓妻也。年三十而寡。秉節自誓。專修凈土。一老嫗亦持戒。晨夕隨侍。萬曆十三年。方氏年五十矣。有小疾。呼老嫗相對唱佛名。晨夕無間。既而具浴更衣。晨起然香禮佛。還坐一榻。泊然而化(往生集)。

徐氏

徐氏。嘉定陸生妻也。夫亡。篤志凈業。舊有千金貸人。焚倦不問。篋中服物。悉用佈施。朝夕佛前禮誦。如是十年。一夕忽呼侍者曰。看東方光發否。吾往生時至矣。遂高聲唱佛。合掌而化(往生集)。

許氏婦

許氏婦。杭州人。為人

謹厚。日課佛名。久而彌篤。一日呼家人與訣曰。吾將去矣。著凈衣端坐。取天目白華簪之。安然而逝(往生集)。

于媼

于媼。昌平于貴之母也。專修凈業。至老彌篤。一日取所著衣。浣濯甚潔。謂其子曰。將以某日往生凈土。子未之信。及期。置幾庭中。坐幾上化去。空中隱隱有天樂聲。鄉人皆聞之(往生集)。

潘氏

潘氏。名廣潭。工部主事餘杭李陽春之妻也。陽春故好施。晚常誦西方佛名。既逝逾年。見神于潘氏。登樓啟窗。作洪語曰。要修行。要修行。潘氏通古今。初好排抵釋教。晚而皈禮云棲。斷葷血。習禪定。夜常跏趺達旦。兼修諸功德。散錢票不訾。萬曆三十九年冬。得疾。明年正月。自知不起。遺囑家財。已而謂人曰。吾三世梵僧。今且偕大士而西矣。稱佛名不絕口。屈三指而化。及斂。支體輕軟。貌如生(虞德園集)。

朱氏

朱氏。仁和諸生孫標妻也。平生奉持齋戒。專修凈土。嘗然燈禮佛。燈光爛然。化成五彩。有佛跏趺其上。及將終。端坐合掌。稱佛名。不輟。及斂。貌如生(學佛考調)。

祝氏

祝氏。公安龔仲淳婦也。甥袁宏道兄弟。好談佛法。祝氏聞凈土法門。信之遂專持佛名。兼誦金剛經。一日語諸子曰。佛言三日後當來

【現代漢語翻譯】現代漢語譯本謹厚：一位虔誠的人，每日功課是念誦佛名（Buddha's name）。時間久了，更加篤信。一天，他告訴家人說：『我將要走了。』於是穿上乾淨的衣服，端正地坐好，戴上天目山的白華簪，安詳地去世了（往生集）。

于媼：昌平于貴（Yu Gui of Changping）的母親。專心修習凈土法門（Pure Land practice），年紀越大越虔誠。一天，她拿出自己穿的衣服，洗得非常乾淨，告訴她的兒子說：『我將在某日往生凈土（Pure Land）。』她的兒子不相信。到了那天，她把幾案放在庭院中，坐在幾案上化去。空中隱隱約約有天樂的聲音，鄉里的人都聽到了（往生集）。

潘氏：名廣潭（Guangtan），是工部主事餘杭李陽春（Li Yangchun of Yuhang）的妻子。李陽春生前喜歡施捨，晚年常常誦唸西方佛名（Buddha's name）。他去世一年多后，顯靈于潘氏。登上樓，打開窗戶，大聲說：『要修行，要修行。』潘氏通曉古今，起初喜歡排斥佛教，晚年皈依云棲（Yunqi，指云棲寺），斷絕葷腥，習練禪定（Chan meditation），夜晚常常跏趺坐到天亮，兼修各種功德，散發錢財不計其數。萬曆三十九年冬天，得了疾病。第二年正月，自知將要去世，遺囑分配家財。之後告訴別人說：『我是三世的梵僧（Brahmin monk），現在將要和大士（Mahasattva）一同往生西方極樂世界了。』稱念佛名（Buddha's name）不停，屈指三下而去世。等到入殮時，肢體輕軟，容貌如同活著的時候（虞德園集）。

朱氏：是仁和諸生孫標（Sun Biao of Renhe）的妻子。平生奉持齋戒，專心修習凈土法門（Pure Land practice）。曾經點燈禮佛，燈光燦爛，化成五彩，有佛（Buddha）跏趺坐在上面。等到將要去世時，端正地坐著，合掌，稱念佛名（Buddha's name），不停歇。等到入殮時，容貌如同活著的時候（學佛考調）。

祝氏：是公安龔仲淳（Gong Zhongchun of Gongan）的妻子。她的外甥袁宏道（Yuan Hongdao）兄弟喜歡談論佛法。祝氏聽聞凈土法門（Pure Land practice），相信它，於是專心持唸佛名（Buddha's name），兼誦金剛經（Diamond Sutra）。一天，她告訴兒子們說：『佛（Buddha）說三天後將會到來。』

【English Translation】 English version Jinhou: A devout person who made reciting the Buddha's name (Buddha's name) his daily practice. Over time, his faith grew stronger. One day, he told his family, 'I am about to depart.' He then put on clean clothes, sat upright, and adorned himself with a white flower hairpin from Tianmu Mountain, passing away peacefully (Collected Accounts of Rebirth).

Yu Weng: The mother of Yu Gui of Changping. She dedicated herself to cultivating the Pure Land practice, growing more devout with age. One day, she took out her clothes, washed them very clean, and told her son, 'I will be reborn in the Pure Land on a certain day.' Her son did not believe her. When the day arrived, she placed a table in the courtyard, sat on it, and transformed. Faint sounds of heavenly music could be heard in the air, which the villagers all heard (Collected Accounts of Rebirth).

Pan Shi: Named Guangtan, she was the wife of Li Yangchun of Yuhang, a secretary of the Ministry of Public Works. Li Yangchun was fond of giving alms during his lifetime, and in his later years, he often recited the Buddha's name (Buddha's name) of the Western Paradise. More than a year after his death, he appeared to Pan Shi. He ascended the building, opened the window, and said loudly, 'Cultivate, cultivate.' Pan Shi was knowledgeable in both ancient and modern matters. Initially, she was fond of rejecting Buddhism, but in her later years, she took refuge in Yunqi (referring to Yunqi Temple), abstained from meat and strong-smelling vegetables, practiced Chan meditation, and often sat in the lotus position until dawn, while also cultivating various merits, distributing countless amounts of money. In the winter of the thirty-ninth year of the Wanli era, she fell ill. In the first month of the following year, knowing that she was about to die, she left instructions for the distribution of her family property. Afterward, she told others, 'I am a Brahmin monk of three lifetimes, and now I will go west with the Mahasattva.' She recited the Buddha's name (Buddha's name) incessantly, flexed three fingers, and passed away. When she was placed in the coffin, her limbs were light and soft, and her appearance was as if she were alive (Collected Works of Yu De).

Zhu Shi: She was the wife of Sun Biao of Renhe, a student. Throughout her life, she observed fasts and precepts, and dedicated herself to cultivating the Pure Land practice. She once lit lamps to worship the Buddha, and the lamplight shone brilliantly, transforming into five colors, with a Buddha (Buddha) sitting in the lotus position on top. When she was about to die, she sat upright, folded her palms, and recited the Buddha's name (Buddha's name) without stopping. When she was placed in the coffin, her appearance was as if she were alive (Study of Buddhism).

Zhu Shi: She was the wife of Gong Zhongchun of Gongan. Her nephews, Yuan Hongdao and his brothers, were fond of discussing Buddhism. Zhu Shi heard about the Pure Land practice, believed in it, and then dedicated herself to reciting the Buddha's name (Buddha's name), while also reciting the Diamond Sutra (Diamond Sutra). One day, she told her sons, 'The Buddha (Buddha) said that he will come in three days.'

迎我。及期。沐浴坐堂上。諸眷屬拱列。良久。自言佛至。眉間放白毫光。長數丈。又言見一僧相好莊嚴。自稱須菩提。俄化為百餘僧。或從旁謂曰。經中凡一百三十八須菩提。即此是也。諸眷屬共焚香誦佛名。祝氏微笑而逝。閣中一九歲婢。方臥地。忽大呼起立。言見數金甲巨人。執幡幢為夫人導。其幢柄拂面過。不覺痛失聲。察之。傷痕宛然。既殮。棺中時發異香(袁中郎集)。

張太宜人

張太宜人金氏。綿州人。普安知府張懷麓妻也。家世貴盛而自奉甚薄。中年失偶。教諸子有法度。子正道正學。皆以科名顯。太宜人晚得凈土書讀之。遂注心極樂。晨夕禮誦。一夕戒諸孫曰。爾輩好讀祖父書。吾其去矣。呼侍女焚香。端坐而逝。數日後。見夢于孫曰。適從西方來。始知太宜人實生凈土云(白蘇齋集)。

楊選一妻

楊選一妻。南昌人。客居南京。年三十生子。即與夫別居。聽夫置妾。自是長齋唸佛。閱十五年。其年八月。疽發於背。痛入骨。見一惡鬼持刀逼之。有大力神驅之去。其痛頓息。旋謂夫曰。吾將行矣。有童子四人相迎。可以清茶供之。問將何往。曰往西方。合掌唱佛名而逝(凈土晨鐘)。

鐘氏

鐘氏。仁和張后溪繼室也。年四十。喪夫。遂長齋。日誦西方

【現代漢語翻譯】現代漢語譯本迎接我。時間到了。沐浴後坐在廳堂上。所有親屬恭敬地排列兩旁。過了很久，祝氏自己說佛來了，眉間放出白色的光芒，長達數丈。又說看見一位僧人，相貌莊嚴美好，自稱是須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）。忽然化為一百多位僧人。有人從旁邊說：『經中凡有一百三十八位須菩提，就是這些人。』所有親屬一起焚香誦唸佛名。祝氏微笑而逝。閣樓中一個九歲的婢女，正躺在地上，忽然大叫著站起來，說看見幾個金甲巨人，拿著幡幢為夫人引導。那幢柄拂過她的面部，不覺得疼痛而失聲叫了出來。檢視她的面部，傷痕清晰可見。入殮后，棺材中時常發出奇異的香味（袁中郎集）。

張太宜人

張太宜人金氏，是綿州人，普安知府張懷麓的妻子。家世顯貴而自己生活非常儉樸。中年喪夫，教育兒子很有方法。兒子張正道、張正學，都因為科舉而顯貴。太宜人晚年得到凈土經典閱讀，於是專心向往極樂世界。早晚都禮拜誦經。一天晚上告誡她的孫子們說：『你們要好好讀你們祖父的書。我將要走了。』呼喚侍女焚香，端正地坐著去世了。幾天後，在孫子的夢中顯現，說：『我剛從西方極樂世界來。』這才知道太宜人確實往生凈土了（白蘇齋集）。

楊選一妻

楊選一妻，是南昌人，客居在南京。三十歲生了兒子后，就和丈夫分居，聽任丈夫娶妾。從此長期吃素唸佛。過了十五年，那年八月，背上長了癰，疼痛深入骨髓。看見一個惡鬼拿著刀逼迫她。有一位大力神驅趕走了惡鬼，她的疼痛立刻停止。隨即告訴她的丈夫說：『我將要走了。』有四個童子來迎接我，可以用清茶供養他們。』問她將要到哪裡去，她說：『前往西方極樂世界。』合掌唱唸佛名而去世（凈土晨鐘）。

鐘氏

鐘氏，是仁和張后溪的繼室。四十歲時，丈夫去世，於是長期吃素，每天誦唸西方

【English Translation】 English version Welcoming me. The time arrived. After bathing, she sat in the hall. All the family members stood respectfully in rows. After a long while, she said herself that the Buddha had arrived, and a white ray of light emitted from between her eyebrows, extending several feet. She also said she saw a monk with dignified and beautiful features, who identified himself as Subhuti (one of the ten great disciples of the Buddha, known as foremost in understanding emptiness). Suddenly, he transformed into more than a hundred monks. Someone beside her said, 'Among the scriptures, there are a total of one hundred and thirty-eight Subhutis, and these are they.' All the family members together burned incense and chanted the Buddha's name. Zhu smiled and passed away. A nine-year-old maid in the pavilion, who was lying on the ground, suddenly shouted and stood up, saying she saw several golden-armored giants, holding banners and canopies to guide the lady. The canopy's handle brushed across her face, and she cried out in pain without realizing it. Upon inspection, the mark of the injury was clearly visible. After the encoffining, a strange fragrance often emanated from the coffin (Collected Works of Yuan Zhonglang).

Madam Zhang Taiyi

Madam Zhang Taiyi, whose maiden name was Jin, was from Mianzhou, and the wife of Zhang Huailu, the prefect of Puan. Her family was noble and prosperous, but she lived a very simple life. She lost her husband in middle age and educated her sons with great method. Her sons, Zhang Zhengdao and Zhang Zhengxue, both became prominent through the imperial examinations. In her later years, Madam Taiyi obtained and read Pure Land scriptures, and thus focused her mind on the Land of Ultimate Bliss. She performed prostrations and recitations morning and evening. One evening, she admonished her grandsons, saying, 'You should diligently read your grandfather's books. I am about to depart.' She called her maid to burn incense, sat upright, and passed away. Several days later, she appeared in her grandson's dream, saying, 'I have just come from the Western Pure Land.' Only then did they know that Madam Taiyi had indeed been reborn in the Pure Land (Collected Works of Bai Suzhai).

Wife of Yang Xuan

The wife of Yang Xuan was from Nanchang, residing in Nanjing as a guest. After giving birth to a son at the age of thirty, she separated from her husband, allowing him to take a concubine. From then on, she observed a long-term vegetarian diet and recited the Buddha's name. After fifteen years, in the eighth month of that year, a carbuncle developed on her back, causing pain that penetrated to the bone. She saw an evil ghost holding a knife,逼迫her. A powerful deity drove the ghost away, and her pain immediately ceased. She then told her husband, 'I am about to depart. Four children are coming to welcome me; you may offer them clear tea.' When asked where she was going, she said, 'To the Western Pure Land.' She joined her palms, chanted the Buddha's name, and passed away (Morning Bell of the Pure Land).

Ms. Zhong

Ms. Zhong was the second wife of Zhang Houxi of Renhe. At the age of forty, her husband passed away, so she observed a long-term vegetarian diet, reciting the Western

佛名。歷四十餘載。居常每聞天樂鳴空。及唱佛聲。泰昌元年十二月。臥病。數日飲湯一盞。明年元旦為家人言。蓮華布地幡蓋懸空。爾曹亦見之乎。口中唱佛名不輟。及暮。吉祥而化(凈土全書)。

吳氏女

吳氏女。太倉人。生時趺坐而下。稍長。皈心佛乘。事親孝。不願有家。人或勸之。輒指天為誓。初從昆弟析諸字義。已而誦佛經。悉通曉大意。朝夕禮拜甚䖍。俄夢神授以梵書準提咒。有病瘧者。以梵字治之。立愈。嘗于夢中得通宿命。自言曾為宋高僧。此來專為父母。年二十三當成道果。崇禎四年。年二十三矣。閉關一室。專修凈土。仲冬之末。示微疾。作偈辭世。勉親堅修勿懈。日方午。索玉戒指佩之。右脅而逝。將殮。紅光溢於面。母為理髮。異香從頂中出。達于戶外。經夕不散。居四年。茶毗。骨瑩如玉。頂作黃金色。為起塔以奉之(續往生集)。

盧氏

盧氏。名智福。徽州程李清妻也。晚遷湖州。季清奉佛甚䖍。力營福業。盧氏竭資為助。長齋。日課佛名二三萬。約己惠下。未嘗詈人。崇禎五年。得危疾。請古德法師。授五戒。咨凈土法要。遂一意西歸。季清為誦華嚴經。至入法界品五十三門。為一一講說。盧氏悉領解。季清復䇿之曰。百劫千生。在此一舉。努力直往

【現代漢語翻譯】現代漢語譯本佛名。歷經四十餘年。居住時常聽到天樂在空中鳴響，以及吟唱佛號的聲音。泰昌元年十二月，臥病在床，數日只飲用一盞湯。第二年元旦，對家人說：『蓮花鋪滿大地，幡蓋懸掛在空中，你們也看見了嗎？』口中吟唱佛號不停。到傍晚，吉祥圓寂。（《凈土全書》）

吳氏女

吳氏女，太倉人。出生時就以跏趺坐的姿勢下來。稍大后，歸心佛法。侍奉父母很孝順，不願嫁人。有人勸她，她就指天發誓。起初跟隨兄弟分析諸字的含義，不久就能誦讀佛經，完全通曉大意。早晚禮拜非常虔誠。不久夢見神明傳授給她梵文準提咒。有患瘧疾的人，用梵文字為他們治療，立刻痊癒。曾經在夢中得到宿命通，自己說曾經是宋朝的高僧，這次來是專門爲了父母。二十三歲時應當成就道果。崇禎四年，她二十三歲。閉關在一間屋子裡，專修凈土法門。在仲冬月末，略微示現疾病，作偈辭世，勉勵父母堅定修行不要懈怠。中午時分，索要玉戒指佩戴上，右脅臥著去世。將要入殮時，紅光充滿面部。母親為她梳理頭髮，奇異的香味從頭頂散發出來，到達戶外，經過一夜也不散去。過了四年，火化，骨頭瑩潤如玉，頭頂呈現黃金色，為她建造塔來供奉。（《續往生集》）

盧氏

盧氏，名智福，是徽州程李清的妻子。晚年遷居湖州。程李清信奉佛教非常虔誠，努力經營福業。盧氏竭盡資財幫助他。長期吃素，每天唸佛名二三萬遍。約束自己寬待下人，從未責罵過人。崇禎五年，得了重病。請來古德法師，傳授五戒，諮詢凈土法要。於是專心一意求生西方極樂世界。程李清為她誦讀《華嚴經》，到《入法界品》五十三參時，為她一一講解。盧氏完全領悟理解。程李清又鞭策她說：『百劫千生，就在此一舉。努力直往（西方極樂世界）！』

【English Translation】 English version A Buddhist monk named Fo Ming (佛名, Buddha's name). He lived for over forty years. He often heard heavenly music and the sound of chanting Buddha's name. In December of the first year of the Taichang (泰昌) era, he fell ill and only drank a cup of soup for several days. On New Year's Day of the following year, he said to his family, 'Lotus flowers are spread all over the ground, and banners and canopies are suspended in the air. Can you all see them?' He chanted the Buddha's name incessantly. At dusk, he passed away peacefully. (From 'Complete Works on Pure Land')

Miss Wu

Miss Wu, a native of Taicang (太倉). She sat in the lotus position when she was born. As she grew older, she devoted herself to Buddhism. She was filial to her parents and unwilling to marry. When people tried to persuade her, she would point to the sky and swear an oath. Initially, she followed her brothers in analyzing the meanings of various characters, and soon she was able to recite Buddhist scriptures and fully understand their main ideas. She prostrated herself morning and evening with great sincerity. Soon, she dreamed that a deity transmitted to her the Sanskrit Cundi (準提) mantra. When people suffered from malaria, she used Sanskrit characters to treat them, and they were immediately cured. She once attained the power of knowing past lives in a dream, saying that she had been a high-ranking monk in the Song (宋) Dynasty and had come this time specifically for her parents. She was supposed to attain enlightenment at the age of twenty-three. In the fourth year of Chongzhen (崇禎), she was twenty-three years old. She secluded herself in a room, dedicated to cultivating the Pure Land (凈土) practice. At the end of mid-winter, she showed a slight illness, composed a verse to bid farewell to the world, and encouraged her parents to persevere in their practice without懈怠. At noon, she asked for a jade ring to wear, lay down on her right side, and passed away. When she was about to be placed in the coffin, a red light filled her face. Her mother combed her hair, and a strange fragrance emanated from the top of her head, reaching outdoors and not dissipating overnight. Four years later, she was cremated, and her bones were as lustrous as jade, with the top of her head being golden in color. A pagoda was built to enshrine her remains. (From 'Collected Biographies of Rebirth')

Madam Lu

Madam Lu, named Zhifu (智福), was the wife of Cheng Liqing (程李清) from Huizhou (徽州). Later in life, they moved to Huzhou (湖州). Cheng Liqing was a devout Buddhist and diligently engaged in meritorious deeds. Madam Lu exhausted her resources to help him. She maintained a long-term vegetarian diet and recited the Buddha's name twenty to thirty thousand times a day. She was strict with herself and kind to her subordinates, never scolding anyone. In the fifth year of Chongzhen (崇禎), she contracted a critical illness. She invited the Venerable Gude (古德) Dharma Master to transmit the Five Precepts and inquire about the essential teachings of the Pure Land. Thereupon, she wholeheartedly sought rebirth in the Western Pure Land. Cheng Liqing recited the Avatamsaka Sutra (華嚴經) for her, and when he reached the Fifty-Three Visits in the 'Entering the Dharma Realm' chapter, he explained them to her one by one. Madam Lu fully understood and comprehended. Cheng Liqing then urged her, saying, 'Hundreds of kalpas and thousands of lives depend on this one effort. Strive to go straight (to the Western Pure Land)!'"

。毋猶豫也。遂高聲唱佛。夜以繼晝。如是半月。其母及女來問視。悉謝遣之。曰。毋亂人意。十一月八日。忽睹蓮華現前。化佛垂手。身心踴躍。急索香水沐浴。西向叉手。連稱佛名。右脅而逝。時方午。及暮捫其頂。熱可灼手。年三十九。藕益法師為之傳。系以贊曰。哀哉三界。愛慾為根。根株不拔。奚望西生。蓮華國土。永離塵情。此緣能斷。彼質斯成。勇矣智福。女中之英。一日一夜。凈念功殷。華臺接引。眼識分明。子母恩愛。枯木寒冰。吉祥善逝。長辭苦輪。我今隨喜。愿共群倫。頓除愛網。證入元門(靈峰宗論)。

費氏

費氏。湖州雙林鎮沈春郊妻也。少寡。織紡自膳。持齋數十年。供養三世佛畫像。及檀香大士。日誦金剛經一卷。佛名千聲。寒暑不輟。崇禎十一年。大疫。婿張世茂迎費氏往居其家。止𢹂大士以行。費氏居一樓。日課迴向。祝願此香直達佛所。如是三載。忽空中有香繞樓數日。粉墻上涌現三世佛像。莊嚴精妙。遠邇詫傳。瞻禮日眾。或以凈巾擦之。色逾光明。又四年。一日告婿曰。吾欲返故居。入門。即灑掃焚香。參佛誦經。至第三日早。沐浴更衣。端坐唸佛。午刻。大呼佛來也。我行矣。別眾而逝。年七十有三(巾馭乘續集)。

李氏

李氏。劉道隆之

【現代漢語翻譯】現代漢語譯本不要猶豫！於是高聲唸佛，夜以繼日，這樣持續了半個月。她的母親和女兒來探望，都被她謝絕了，她說：『不要擾亂我的心意！』十一月八日，忽然看見蓮花在眼前顯現，化佛垂下手來接引，身心感到無比喜悅。她急忙找來香水沐浴，面向西方合掌，連續稱念佛名，然後右脅臥著去世了。當時是中午。到傍晚觸控她的頭頂，熱得燙手。享年三十九歲。藕益法師為她寫了傳記，並題讚道：『可悲啊，三界眾生，以愛慾為根本。如果愛慾的根株不拔除，怎麼能期望往生西方呢？蓮花盛開的國土，永遠遠離塵世的情慾。如果能斷除這種因緣，就能成就往生的品質。智福真是勇敢啊，是女子中的英傑。一天一夜，清凈的唸佛功夫非常精進，蓮花寶座前來接引，眼識清清楚楚。母子之間的恩愛，如同枯木寒冰一般。吉祥地逝去，永遠告別痛苦的輪迴。我今天隨喜讚歎，愿與大家一起，立刻去除愛慾之網，證入本源之門！』（出自《靈峰宗論》）。

費氏

費氏，是湖州雙林鎮沈春郊的妻子。年輕時就守寡，靠織布紡紗自給自足。持齋數十年，供養三世佛的畫像，以及檀香木雕刻的觀音大士像。每天誦讀《金剛經》一卷，唸佛名千聲，無論寒暑都不間斷。崇禎十一年，發生大瘟疫。女婿張世茂接費氏去他家居住，只帶著觀音大士像一同前往。費氏住在一棟樓上，每天做功課迴向，祝願這香能夠直接到達佛的處所。這樣過了三年，忽然空中有香氣環繞樓房數日。粉刷的墻壁上涌現出三世佛的畫像，莊嚴而精妙，遠近的人都感到驚詫並前來瞻仰禮拜。有人用乾淨的布擦拭畫像，顏色更加光明。又過了四年，有一天她告訴女婿說：『我想返回原來的住所。』入門后，就灑掃焚香，參拜佛像誦讀經文。到第三天早上，沐浴更衣，端坐唸佛。中午時分，大聲呼喊『佛來了！我要走了！』然後向大家告別而逝世，享年七十三歲（出自《巾馭乘續集》）。

李氏

李氏，是劉道隆的

【English Translation】 English version Do not hesitate! Then, loudly chant the Buddha's name, day and night, for half a month. Her mother and daughter came to visit, but she declined them all, saying, 'Do not disturb my mind!' On the eighth day of the eleventh month, she suddenly saw a lotus flower appear before her, and a manifested Buddha extended his hand to receive her. Her body and mind felt immense joy. She hurriedly sought fragrant water to bathe, faced west, and joined her palms, continuously chanting the Buddha's name. Then, she passed away lying on her right side. It was noon at that time. By evening, touching the top of her head, it was burning hot. She was thirty-nine years old. Dharma Master Ou-i wrote a biography for her, with a verse of praise: 'Alas, the three realms are rooted in love and desire. If the roots are not eradicated, how can one hope to be reborn in the West? The lotus land is forever free from worldly passions. If this cause can be severed, that quality can be achieved. How brave is Zhifu (Wisdom and Fortune), an outstanding woman among women. For one day and one night, her pure mindfulness was diligent and earnest. A lotus platform came to receive her, her consciousness clear and distinct. The love between mother and child is like withered wood and cold ice. Auspiciously departed, forever bidding farewell to the cycle of suffering. I rejoice in this, and wish to join with all beings to instantly remove the net of love and enter the original gate!' (From Lingfengzonglun).

Fei Shi

Fei Shi (Surname), was the wife of Shen Chun-jiao (Name) of Shuanglin Town, Huzhou (Place). She became a widow at a young age, supporting herself by weaving and spinning. She observed a vegetarian diet for decades, making offerings to images of the Three Buddhas (Past, Present, Future) and a sandalwood statue of Avalokiteśvara (Bodhisattva of Compassion). She recited the Diamond Sutra (Vajracchedika Sutra) once a day and chanted the Buddha's name a thousand times, without interruption in cold or heat. In the eleventh year of Chongzhen (Era), there was a great epidemic. Her son-in-law, Zhang Shimao (Name), welcomed Fei Shi to live in his home, and she only took the Avalokiteśvara statue with her. Fei Shi lived on an upper floor, doing her daily practice and dedicating the merits, wishing that the incense would directly reach the Buddha's abode. After three years, suddenly there was a fragrance in the air surrounding the building for several days. Images of the Three Buddhas emerged on the plastered walls, solemn and exquisite, astonishing and spreading far and wide. People came to pay homage and worship daily. When someone wiped the images with a clean cloth, the colors became even brighter. Four years later, one day she told her son-in-law, 'I want to return to my former residence.' Upon entering, she swept and cleaned, burned incense, and paid homage to the Buddha, reciting scriptures. On the morning of the third day, she bathed and changed her clothes, sat upright, and recited the Buddha's name. At noon, she exclaimed, 'The Buddha is coming! I am leaving!' Then she bid farewell to everyone and passed away, at the age of seventy-three (From Jinyucheng Xuji).

Li Shi

Li Shi (Surname), was the

母也。年四十。長齋奉佛。除靜室一間。供奉觀音大士。朝夕禮拜。唱佛名千聲。雖大寒暑不輟。刻金剛經以施人。每遇誕日。誡子婦毋置酒。唯禮懺一日。或三日。如是二十五年。將終前一歲。延僧誦經七晝夜。夢所奉大士持數珠一串示之曰。以此授汝。珠數乃汝往生凈土之期。數之。得五十三。覺而識之。至明年五月十三日。忽告家人曰。吾今日往西方矣。可為我同聲唱佛名。助我西行。子婦輩坐榻前唱佛。李氏面西端坐而逝。道隆述其事為世勸焉(金剛持驗記)。

李氏

黃太宜人李氏者。南京儀制主事建昌黃端伯之母也。賢明仁慈。信樂佛法。晚歲誦金剛經地藏經日虔。一夕夢趺坐山巔。佛光照身。覺謂其子曰。西方之期至矣。無何。示微疾。端坐而逝(建昌志。縣榻編)。

陳嫗

陳嫗。常熟人。居於城南。以紡為業。篤信佛法。隨紡車聲唱阿彌陀佛。終日不絕口。如是三十年。一日忽呼其子謂曰。而不見空中寶蓋幡幢乎。吾其逝矣。因拍手大笑。取湯沐浴竟。即合掌化去。事在順治十年。翁尚書叔元。方微時。聞其事。親往視之。見嫗凝然危坐。室中香氣襲人。晚著凈土約說。書其事以證焉(凈土約說書後)。

張寡婦

張寡婦。常熟人。居小東門外。安貧守節。

【現代漢語翻譯】現代漢語譯本：李氏李氏，年四十歲，長期素食並虔誠地信奉佛教。她專門闢出一間安靜的房間，供奉觀音大士（Avalokiteśvara，菩薩名）。早晚都禮拜，唸誦佛號千聲，即使在嚴寒酷暑的季節也不間斷。她還抄寫《金剛經》（Vajra Prajna Paramita Sutra）贈送給他人。每逢誕辰之日，她都告誡兒媳不要置辦酒席，只進行禮懺一天或三天。就這樣持續了二十五年。臨終前一年，她請僧人誦經七天七夜。夢中，她所供奉的觀音大士手持一串念珠向她展示，說：『將此授予你，珠子的數量就是你往生凈土的日期。』她數了數，得到五十三顆。醒來后她記住了這件事。到了第二年五月十三日，她忽然告訴家人說：『我今天就要往生西方極樂世界了。』可以為我一起唸誦佛號，幫助我往生。兒媳們坐在床前唸佛，李氏面向西方端坐而逝。道隆記錄了這件事，用來勸誡世人。（出自《金剛持驗記》）黃太宜人李氏黃太宜人李氏，是南京儀制主事、建昌人黃端伯的母親。她賢明仁慈，信奉並喜愛佛法。晚年時，她虔誠地誦讀《金剛經》（Vajra Prajna Paramita Sutra）和《地藏經》（Ksitigarbha Bodhisattva Sutra），每天都堅持。一天晚上，她夢見自己跏趺坐在山頂，佛光照耀全身。醒來后，她對兒子說：『往生西方的日子快到了。』沒過多久，她略微生病，然後端坐而逝。（出自《建昌志》、《縣榻編》）陳嫗陳嫗，是常熟人，住在城南，以紡織為業。她篤信佛法，隨著紡車的聲音唸誦阿彌陀佛（Amitabha），整天不停。就這樣持續了三十年。一天，她忽然呼喚她的兒子說：『你難道沒有看見空中寶蓋和幡幢嗎？我快要走了。』於是拍手大笑，取水洗浴完畢，就合掌去世了。這件事發生在順治十年。翁尚書叔元，在他還未顯達的時候，聽說了這件事，親自前去檢視，看見陳嫗安詳地端坐著，房間里香氣撲鼻。後來他寫了《凈土約說》，並在書後記錄了這件事來證明。（出自《凈土約說書後》）張寡婦張寡婦，是常熟人，住在小東門外，安於貧困，堅守節操。

【English Translation】 English version: Li Shi Li Shi, at the age of forty, observed a long-term vegetarian diet and devoutly believed in Buddhism. She dedicated a quiet room to enshrine Avalokiteśvara (觀音大士, a Bodhisattva). She performed morning and evening worship, chanting the Buddha's name a thousand times, without interruption even in severe cold or heat. She also transcribed the Vajra Prajna Paramita Sutra (金剛經) to give to others. On every birthday, she admonished her daughters-in-law not to prepare banquets with wine, but only to perform repentance rituals for one or three days. This continued for twenty-five years. A year before her death, she invited monks to chant sutras for seven days and nights. In a dream, the Avalokiteśvara she worshipped showed her a string of prayer beads, saying, 'I give this to you; the number of beads is the date of your rebirth in the Pure Land.' She counted them and got fifty-three. Upon waking, she remembered this. On the thirteenth day of the fifth month of the following year, she suddenly told her family, 'I am going to the Western Pure Land today.' She asked them to chant the Buddha's name together to help her go west. Her daughters-in-law sat in front of the couch chanting the Buddha's name, and Li Shi sat facing west and passed away. Dao Long recorded this event to admonish the world. (From 'Records of Miraculous Verifications of Vajra Holders') Lady Li, Wife of Huang Tai Lady Li, wife of Huang Tai, was the mother of Huang Duanbo, a Nanjing official in charge of ceremonial matters from Jianchang. She was virtuous, kind, and believed in and loved Buddhism. In her later years, she devoutly recited the Vajra Prajna Paramita Sutra (金剛經) and the Ksitigarbha Bodhisattva Sutra (地藏經) daily. One night, she dreamed of sitting in the lotus position on a mountaintop, with Buddha's light shining on her body. Upon waking, she said to her son, 'The time for rebirth in the West is near.' Before long, she showed slight illness and passed away while sitting upright. (From 'Gazetteer of Jianchang', 'County Couch Compilation') Old Woman Chen Old Woman Chen was from Changshu, living in the south of the city, and made a living by spinning. She firmly believed in Buddhism, chanting Amitabha (阿彌陀佛) along with the sound of the spinning wheel, without stopping all day long. This continued for thirty years. One day, she suddenly called her son and said, 'Don't you see the jeweled canopy and banners in the sky? I am about to leave.' Then she clapped her hands and laughed loudly, took a bath, and passed away with her palms together. This event occurred in the tenth year of the Shunzhi reign. When Minister Weng Shuyuan was still humble, he heard about this event and went to see it himself, seeing Old Woman Chen sitting serenely upright, with a fragrant smell filling the room. Later, he wrote 'An Agreement on the Pure Land' and recorded this event in the postscript to prove it. (From 'Postscript to An Agreement on the Pure Land') Widow Zhang Widow Zhang was from Changshu, living outside the Little East Gate, content with poverty and upholding her chastity.

專持佛號。不擇凈穢。未嘗少間。以下痢終。遺一破裙。臭不可近。棄之中流。忽見蓮華交發五色燦然。散佈水面。見者驚異。乃取裙還送一庵。作佛座前案圍。事在順治間(果報聞見錄)。

陸寡婦

陸寡婦。常熟人。年二十。夫亡。持齋戒佛。與人無競。至六十七而終。焚其衫裙。火氣既絕。忽見金光迸出。灰中儼然有佛像在焉。共數十。閭里聚觀。皆焚香膜拜。事在康熙三年(果報聞見錄)。

楊氏

楊氏。張秩斯之妻也。父次弁。虞山嚴氏出。嚴家世學佛。故楊氏自幼即歸心大法。既適張。尋禮僧德真。受三皈五戒。斷除愛慾。年二十七。病劇。發願求生西方。室中供接引佛像。高唱佛名五日。室中聞栴檀香。至七日。瞑目頃之。見觀音大士謂曰。蓮華種子。已有半功。其半看汝手段。問從何處著力。答曰。撒手便行。即合掌唱佛趺坐而逝(續往生集)。

江氏

江氏。餘杭嚴讱公繼室也。讱公故云棲弟子。奉西方之教。江氏自歸嚴。奉教甚篤。雞鳴起。跪佛前唱佛千聲。次及諸經咒。凡爇香炳燭盥飲之事。胥自為之。不以役侍婢。康熙七年三月六日。晨課畢。俄而體憊。復就寢。移時。忽大聲曰。觀世音菩薩來矣。趣具湯洗沐畢。就枕而逝。及殮。顏色紅潤。手足柔

【現代漢語翻譯】現代漢語譯本一心專唸佛號，不分乾淨或污穢的地方，從不稍有間斷。後來因痢疾去世，留下一條破舊的裙子，臭得無法靠近，便丟棄到河中。忽然看見蓮花交相開放，五色光彩燦爛，散佈在水面上。看見的人都感到驚異，於是把裙子取回，送到一座庵里，作為佛座前的圍裙。這件事發生在順治年間（出自《果報聞見錄》）。

陸寡婦

陸寡婦，常熟人。二十歲時丈夫去世，持齋戒佛，與人沒有爭執。活到六十七歲去世。焚燒她的衣衫裙子，火氣剛滅，忽然看見金光迸發出來，灰燼中儼然有佛像在，總共有數十個。鄉里的人聚集觀看，都焚香膜拜。這件事發生在康熙三年（出自《果報聞見錄》）。

楊氏

楊氏，是張秩斯的妻子。她的父親是次弁（名諱），出自虞山嚴氏。嚴家世代學佛，所以楊氏從小就歸心大法。嫁給張秩斯后，不久就禮拜僧人德真，受了三皈（皈依佛、皈依法、皈依僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），斷除了愛慾。二十七歲時，病情嚴重，發願求生西方極樂世界。在房間里供奉接引佛像，高聲唱唸佛號五天。房間里聞到栴檀（一種香木）的香味。到第七天，閉上眼睛一會兒，看見觀音大士（Avalokiteśvara）說：『蓮花種子，已經有一半的功德了，另一半看你的手段。』問（楊氏）從何處著力，回答說：『撒手便行。』隨即合掌唱唸佛號，結跏趺坐而去世（出自《續往生集》）。

江氏

江氏，是餘杭嚴讱公的繼室。嚴讱公原本是云棲（地名）的弟子，信奉西方凈土的教義。江氏自從嫁給嚴讱公，信奉佛教非常虔誠。每天雞鳴時分就起床，跪在佛前唱唸佛號千聲，接著唸誦各種經咒。凡是燒香、點蠟燭、盥洗、飲食的事情，都親自去做，不讓侍女服侍。康熙七年三月初六，早課完畢，忽然感到身體疲憊，又去睡覺。過了一會兒，忽然大聲說：『觀世音菩薩（Avalokiteśvara）來了！』趕快準備湯水洗浴完畢，就躺在枕頭上去世了。等到入殮時，臉色紅潤，手腳柔軟。

【English Translation】 English version Single-mindedly upholding the Buddha's name, without discriminating between clean and impure places, never ceasing for even a moment. Later, she passed away from dysentery, leaving behind a tattered skirt, so foul-smelling that it was unbearable, and was discarded into the river. Suddenly, lotus flowers were seen blooming in profusion, their five colors radiant, scattered across the water's surface. Those who saw it were astonished, and they retrieved the skirt, sending it to a hermitage to be used as a frontal for the Buddha's seat. This event occurred during the Shunzhi era (from 'Records of Heard and Seen Retributions').

Widow Lu

Widow Lu, a native of Changshu. Her husband passed away when she was twenty years old. She observed vegetarianism and revered the Buddha, without contention with others. She lived to the age of sixty-seven and passed away. When her clothes and skirt were burned, just as the flames died down, suddenly golden light burst forth, and within the ashes, there were clearly Buddha images, numbering several dozen. The villagers gathered to watch, all burning incense and prostrating in worship. This event occurred in the third year of the Kangxi era (from 'Records of Heard and Seen Retributions').

Yang Shi

Yang Shi, was the wife of Zhang Zhisi. Her father was Ci Bian (name), from the Yan family of Yushan. The Yan family had studied Buddhism for generations, so Yang Shi from a young age devoted herself to the Great Dharma. After marrying Zhang, she soon paid respects to the monk Dezhen, receiving the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants), cutting off desires and attachments. At the age of twenty-seven, she became seriously ill, vowing to be reborn in the Western Pure Land. She enshrined an image of Amitābha Buddha welcoming (beings to the Pure Land) in her room, chanting the Buddha's name aloud for five days. The scent of sandalwood (a type of fragrant wood) was smelled in the room. On the seventh day, she closed her eyes for a moment and saw the Bodhisattva Avalokiteśvara (Guanyin) saying: 'The seed of the lotus flower already has half the merit; the other half depends on your means.' (Yang Shi) asked from where to exert effort, and replied: 'Letting go and proceeding.' Immediately, she joined her palms, chanted the Buddha's name, and passed away in the lotus position (from 'Collected Biographies of Rebirth').

Jiang Shi

Jiang Shi, was the second wife of Yan Ren Gong of Yuhang. Yan Ren Gong was originally a disciple of Yunqi (place name), adhering to the teachings of the Western Pure Land. Since Jiang Shi married Yan, she practiced Buddhism with great devotion. She would rise at the crowing of the rooster, kneel before the Buddha and chant the Buddha's name a thousand times, followed by various sutras and mantras. All matters of burning incense, lighting candles, washing, and eating, she did herself, not relying on servants. On the sixth day of the third month of the seventh year of the Kangxi era, after completing her morning practice, she suddenly felt tired and went back to sleep. After a while, she suddenly exclaimed loudly: 'Avalokiteśvara Bodhisattva (Guanyin) is coming!' She quickly prepared hot water, bathed, and then passed away on her pillow. When she was encoffined, her complexion was rosy and her hands and feet were soft.

軟。若委蛻者然(凈土全書)。

徐太宜人

徐太宜人。錢塘徐浩軒之母也。平生奉佛甚謹。誦西方佛名。繪像為圖。旁累數千圈。記所誦數。每一圖畢。即納黃布囊中。如是數歲。康熙三十四年卒。卒之日。家人焚囊于盆。忽聞盆內爆然。視之。見五色光起。布成緇色。其上現樓閣欄楯。重疊周匝。中涌蓮華數十。華上各有一佛合掌趺坐。復現諸天女恭敬圍繞。一一皆如粉色畫本。見者莫不驚歎。明日掇灰。視囊背所現諸形象。與囊面無異。惟佛后又有一老母執拂隨行。浩軒為之記如此(信徴錄)。

淩氏

淩氏。法名善益。吳人張廷表之妻也。母葉氏。長齋四十年。禮古潭和尚為師。日拜華嚴經。週而復始者三。年八十一。夢羅漢現金色身。遂逝。淩氏年四十餘亦長齋。禮古潭為師。日夜六時。行大悲懺法。拜華嚴經。凡再周。常以五更起入佛堂。廷表為煮湯果餉之。晚而專誦大悲咒。阿彌陀佛號。求生西方。一日觀音大士現像。遂示疾。謂其女曰。佛光滿室。吾行矣。遂逝。年六十九。事在乾隆三十四年。女適朱氏。奉法亦䖍。課法華經。持西方佛號。其家人。多從而化焉(善女人傳)。

余媼

余媼。徐州宗氏女。昭月和尚之母也。和尚既主揚州高旻寺。迎媼至寺。辟

【現代漢語翻譯】現代漢語譯本：『軟。若委蛻者然』（《凈土全書》）。

徐太宜人（對已故母親的尊稱）

徐太宜人，是錢塘（地名，今杭州）徐浩軒的母親。她一生信奉佛教非常虔誠，誦唸西方阿彌陀佛的名號，繪製佛像作為圖樣，旁邊累積數千個圈，用來記錄所誦唸的次數。每完成一幅圖，就將其放入黃布袋中。這樣持續了數年。康熙三十四年去世。去世那天，家人在盆中焚燒布袋。忽然聽到盆內發出爆裂的聲音，檢視時，見到五色光芒升起，布變成了緇色（黑色）。其上顯現樓閣欄桿，重重疊疊環繞四周，中間涌出數十朵蓮花，每朵蓮花上都有一尊佛合掌趺坐。又顯現諸位天女恭敬圍繞。每一位都如同粉色畫本上的形象。見到的人沒有不驚歎的。第二天收拾灰燼，檢視布袋背面所顯現的各種形象，與布袋正面沒有區別。只是佛的後面又多了一位老母手執拂塵跟隨。徐浩軒為此記錄了這件事。（《信徴錄》）

淩氏

淩氏，法名善益，是吳地（泛指江蘇南部）張廷表的妻子。她的母親葉氏，長期吃齋四十年，禮拜古潭和尚為師，每日拜誦《華嚴經》，循環往復三次。八十一歲時，夢見羅漢顯現金色身，於是去世。淩氏四十多歲也開始長期吃齋，禮拜古潭為師，日夜六個時辰，行大悲懺法，拜誦《華嚴經》，總共兩遍。常常在五更時分起床進入佛堂。張廷表為她煮湯和水果供養。晚上則專門誦唸《大悲咒》和阿彌陀佛名號，求生西方極樂世界。一日，觀音大士顯現聖像。於是示現疾病，告訴她的女兒說：『佛光充滿房間，我要走了。』於是去世，享年六十九歲。這件事發生在乾隆三十四年。她的女兒嫁給朱氏，信奉佛法也很虔誠，誦習《法華經》，持念西方阿彌陀佛名號。她的家人，很多都跟隨她而信奉佛教。（《善女人傳》）

余媼

余媼，是徐州宗氏的女兒，昭月和尚的母親。昭月和尚擔任揚州高旻寺的住持后，迎接母親到寺中，開闢...

English version: 『Soft. Like one who has sloughed off the mortal coil』 (From 『Complete Works on Pure Land』).

Madam Xu Tai

Madam Xu Tai was the mother of Xu Haoxuan of Qiantang (place name, present-day Hangzhou). Throughout her life, she was a devout Buddhist. She recited the name of Amitabha Buddha of the Western Paradise and drew images of the Buddha as patterns, accumulating thousands of circles beside them to record the number of recitations. Each time she completed a drawing, she would place it in a yellow cloth bag. She continued in this way for several years. She passed away in the thirty-fourth year of the Kangxi reign. On the day of her death, her family burned the bags in a basin. Suddenly, they heard an explosive sound from within the basin. Upon inspection, they saw five-colored light rising, and the cloth had turned black. On it appeared pavilions and railings, layered and encircling the area. From the center emerged dozens of lotus flowers, each with a Buddha seated in the lotus position with hands clasped in prayer. Furthermore, celestial maidens appeared, respectfully surrounding them. Each one was like an image from a pink-colored painting. All who saw it were amazed and exclaimed in wonder. The next day, when clearing the ashes, they examined the various images that had appeared on the back of the bag and found them to be no different from those on the front. Only behind the Buddha was there an old woman holding a whisk, following along. Xu Haoxuan recorded this event. (From 『Records of Believable Signs』)

Madam Ling

Madam Ling, whose Dharma name was Shanyi (Good Benefit), was the wife of Zhang Tingbiao of Wu (general term for southern Jiangsu). Her mother, Madam Ye, observed a vegetarian diet for forty years, worshiped the Venerable Gutan as her teacher, and prostrated to the Avatamsaka Sutra daily, completing three cycles. At the age of eighty-one, she dreamed of an Arhat appearing in a golden body, and then she passed away. Madam Ling, in her forties, also began to observe a vegetarian diet, worshiped Gutan as her teacher, and practiced the Great Compassion Repentance Dharma six times a day and night, prostrating to the Avatamsaka Sutra, completing two cycles in total. She often rose at the fifth watch (early morning) to enter the Buddha hall. Zhang Tingbiao would cook soup and fruit to offer her. In the evening, she would dedicate herself to reciting the Great Compassion Mantra and the name of Amitabha Buddha, seeking rebirth in the Western Paradise. One day, the Bodhisattva Avalokiteshvara appeared in an image. Then she showed signs of illness and said to her daughter, 『The Buddha's light fills the room; I am leaving.』 Then she passed away at the age of sixty-nine. This event occurred in the thirty-fourth year of the Qianlong reign. Her daughter married into the Zhu family and was also devout in her faith, studying the Lotus Sutra and reciting the name of Amitabha Buddha of the Western Paradise. Many of her family members followed her and embraced Buddhism. (From 『Biographies of Virtuous Women』)

Old Woman Yu

Old Woman Yu was the daughter of the Zong family of Xuzhou and the mother of Venerable Zhaoyue. After Venerable Zhaoyue became the abbot of Gaomin Temple in Yangzhou, he welcomed his mother to the temple and set aside...

【English Translation】『Soft. Like one who has sloughed off the mortal coil』 (From 『Complete Works on Pure Land』).

Madam Xu Tai

Madam Xu Tai was the mother of Xu Haoxuan of Qiantang (place name, present-day Hangzhou). Throughout her life, she was a devout Buddhist. She recited the name of Amitabha Buddha of the Western Paradise and drew images of the Buddha as patterns, accumulating thousands of circles beside them to record the number of recitations. Each time she completed a drawing, she would place it in a yellow cloth bag. She continued in this way for several years. She passed away in the thirty-fourth year of the Kangxi reign. On the day of her death, her family burned the bags in a basin. Suddenly, they heard an explosive sound from within the basin. Upon inspection, they saw five-colored light rising, and the cloth had turned black. On it appeared pavilions and railings, layered and encircling the area. From the center emerged dozens of lotus flowers, each with a Buddha seated in the lotus position with hands clasped in prayer. Furthermore, celestial maidens appeared, respectfully surrounding them. Each one was like an image from a pink-colored painting. All who saw it were amazed and exclaimed in wonder. The next day, when clearing the ashes, they examined the various images that had appeared on the back of the bag and found them to be no different from those on the front. Only behind the Buddha was there an old woman holding a whisk, following along. Xu Haoxuan recorded this event. (From 『Records of Believable Signs』)

Madam Ling

Madam Ling, whose Dharma name was Shanyi (Good Benefit), was the wife of Zhang Tingbiao of Wu (general term for southern Jiangsu). Her mother, Madam Ye, observed a vegetarian diet for forty years, worshiped the Venerable Gutan as her teacher, and prostrated to the Avatamsaka Sutra daily, completing three cycles. At the age of eighty-one, she dreamed of an Arhat appearing in a golden body, and then she passed away. Madam Ling, in her forties, also began to observe a vegetarian diet, worshiped Gutan as her teacher, and practiced the Great Compassion Repentance Dharma six times a day and night, prostrating to the Avatamsaka Sutra, completing two cycles in total. She often rose at the fifth watch (early morning) to enter the Buddha hall. Zhang Tingbiao would cook soup and fruit to offer her. In the evening, she would dedicate herself to reciting the Great Compassion Mantra and the name of Amitabha Buddha, seeking rebirth in the Western Paradise. One day, the Bodhisattva Avalokiteshvara appeared in an image. Then she showed signs of illness and said to her daughter, 『The Buddha's light fills the room; I am leaving.』 Then she passed away at the age of sixty-nine. This event occurred in the thirty-fourth year of the Qianlong reign. Her daughter married into the Zhu family and was also devout in her faith, studying the Lotus Sutra and reciting the name of Amitabha Buddha of the Western Paradise. Many of her family members followed her and embraced Buddhism. (From 『Biographies of Virtuous Women』)

Old Woman Yu

Old Woman Yu was the daughter of the Zong family of Xuzhou and the mother of Venerable Zhaoyue. After Venerable Zhaoyue became the abbot of Gaomin Temple in Yangzhou, he welcomed his mother to the temple and set aside...

一室居之。媼初入室。思家頗切。與和尚言。輒道家事。和尚為說苦空無常無我之法。勸母一心念佛。求生西方。弗省。和尚遂匿弗見。媼召之。亦弗往。媼無可奈何。遂勉強持佛名。苦不能繼。居三年。稍益熟。遂發深信心。受菩薩戒。晨夕禮拜甚虔。和尚往見媼問頗思家否。媼曰。唸佛好。不思家也。一日坐庭前。面塔唱佛名。忽光開。見金色世界。光耀無際。墻壁樹林。廓然摧滅。媼大喜。踴身即之。倏無所睹。自此六根悄然。動靜起居。不生一念。久之。夢至一人家。有婦坐草。媼驚曰。何為至此。吾方求生西方。入胎出胎。大可畏也。急走出。瞿然而覺。晨起以告和尚。曰。吾生緣殆盡矣。其為我集僧唱佛名。送我西行。從之。遂西向坐逝。事在乾隆二十七年(善女人傳)。

楊媼

楊媼。杭州人。居北門外石灰壩。年五十餘。得風疾。僵臥。呻吟徹晝夜。有旅亭師者。自京師還天目。過其居。其子為設齋。請入視母。媼頻顣曰。病甚。師莫有好方能愈我否。師曰。有之。恐汝不肯服耳。媼曰。誠有之。安肯不服。師曰。病從身起。身從假合。汝能捨身。病自去矣。媼曰。捨身奈何。師曰。汝但將身放下。一心西向。繫念阿彌陀佛。阿彌陀佛是大醫王。能除一切眾生之病。但能至誠唸佛者。阿

【現代漢語翻譯】現代漢語譯本一位老婦人獨居一室。剛開始住進來的時候，她非常思念家，常常跟和尚說起家裡的事情。和尚就為她說苦、空、無常、無我之法，勸她一心念佛，求生西方極樂世界，但老婦人聽不進去。於是和尚就躲起來不見她。老婦人叫他，他也不去。老婦人無可奈何，只好勉強唸佛，但堅持不下去。住了三年，漸漸熟練了，就生起了深深的信心，受了菩薩戒，早晚禮拜非常虔誠。和尚去見老婦人，問她還思念家嗎？老婦人說：『唸佛很好，不想家了。』有一天，她坐在庭前，面對佛塔唱唸佛名，忽然光明大放，看見金色的世界，光芒照耀無邊無際，墻壁樹林，全都摧毀消失了。老婦人非常歡喜，跳起來就要去那個世界，忽然什麼也看不見了。從此以後，六根清凈，一舉一動，一靜一居，都不生起一個念頭。過了很久，她夢見到了一個人的家裡，有個婦人在生產。老婦人驚恐地說：『我為什麼到這裡來？我正在求生西方極樂世界，入胎出胎，太可怕了。』急忙跑出去，驚醒了。早晨起來告訴和尚，說：『我往生的因緣大概到了。請你為我召集僧人唱唸佛名，送我往生西方。』和尚聽從了她。於是老婦人面向西方坐著去世了。這件事發生在乾隆二十七年（見《善女人傳》）。

楊老婦人

楊老婦人，杭州人，住在北門外的石灰壩。五十多歲的時候，得了風疾，僵臥在床，痛苦徹夜不停。有個旅亭師（指僧人）從京師返回天目山，路過她家。她的兒子為他設齋飯，請他進去看看母親。老婦人不停地皺著眉頭說：『病得很厲害，師父您有沒有好的藥方能治好我？』師父說：『有，恐怕你不肯服用。』老婦人說：『如果真有，怎麼會不肯服用呢？』師父說：『病從身體而起，身體是虛假組合的。你如果能捨棄身體，病自然就好了。』老婦人說：『捨棄身體要怎麼做？』師父說：『你只要把身體放下，一心向西，繫念阿彌陀佛（Amitabha Buddha）。阿彌陀佛是大醫王，能除一切眾生的病。只要能至誠唸佛的人，阿』

【English Translation】 English version She lived alone in a room. When the old woman first moved in, she missed her home very much and often talked to the monk about her family affairs. The monk explained to her the Dharma of suffering, emptiness, impermanence, and non-self, and advised her to single-mindedly recite the Buddha's name and seek rebirth in the Western Pure Land, but the old woman wouldn't listen. So the monk hid himself and wouldn't see her. The old woman called for him, but he wouldn't come. The old woman had no choice but to reluctantly recite the Buddha's name, but she couldn't keep it up. After living there for three years, she gradually became more familiar with it and developed deep faith. She took the Bodhisattva precepts and worshiped very devoutly morning and evening. The monk went to see the old woman and asked her if she still missed her home. The old woman said, 'Reciting the Buddha's name is good, I don't miss home anymore.' One day, she was sitting in the courtyard, facing the pagoda and chanting the Buddha's name, when suddenly a great light appeared, and she saw a golden world, its radiance shining boundlessly. The walls and trees were all destroyed and disappeared. The old woman was very happy and jumped up to go to that world, but suddenly she couldn't see anything. From then on, her six senses were quiet, and in every movement, stillness, rising, and dwelling, not a single thought arose. After a long time, she dreamed that she had arrived at someone's house, and there was a woman giving birth. The old woman said in alarm, 'Why have I come here? I am seeking rebirth in the Western Pure Land, and entering and leaving the womb is too terrifying.' She hurriedly ran out and woke up with a start. In the morning, she told the monk, saying, 'My karmic connection for rebirth is probably exhausted. Please gather monks to chant the Buddha's name for me and send me to the West.' The monk followed her wishes. So the old woman sat facing west and passed away. This event occurred in the twenty-seventh year of the Qianlong reign (see 'Biographies of Virtuous Women').

Old Woman Yang

Old Woman Yang, a native of Hangzhou, lived in Shihui Dam outside the North Gate. When she was over fifty years old, she contracted wind disease and lay stiff in bed, suffering all night long. A traveling monk (referring to a monk) was returning from the capital to Tianmu Mountain and passed by her house. Her son prepared a vegetarian meal for him and invited him in to see his mother. The old woman kept frowning and said, 'I am very sick, do you have a good prescription that can cure me?' The monk said, 'I do, but I'm afraid you won't be willing to take it.' The old woman said, 'If there really is one, how could I not be willing to take it?' The monk said, 'The disease arises from the body, and the body is a false aggregation. If you can relinquish the body, the disease will naturally go away.' The old woman said, 'How do I relinquish the body?' The monk said, 'You only need to put down the body, wholeheartedly face west, and keep in mind Amitabha Buddha (Amitabha Buddha). Amitabha Buddha is the great physician king who can remove the diseases of all sentient beings. As long as one can sincerely recite the Buddha's name, A'

彌陀佛自來救汝。媼曰。佛果來乎。師曰來。但患汝念不切耳。既別去。媼遂持佛名。默觀西方。日益懇至。居五月。語其子曰。阿彌陀佛至矣。四日後吾當西歸。為我諸旅亭師作別。師時在天目。不至。及期。別請僧十人。共唱佛名。媼起坐向西而化。事在乾隆三十六年(善女人傳)。

余氏

余氏。法名真修。吳人朱穎符妻也。年三十二而寡。至三十六。長齋奉佛。晚年以家事付兒婦。專修凈業。年七十。夏秋之交。夢遊一池畔。池中有船。載比邱尼優婆夷十數人。中有一人招余氏云。西方去。余氏自念言。此時不去。待歲晚可耳。招者遽云。且待后船。至九月六日。夢阿彌陀佛現身接引。既覺。自知時至。請所事文岐師作別。師至。索蓮華不得。以蓮葉與之。余氏欣然。唸佛彌切。內外俱聞異香。至十一日清晨。索水沐浴。更新衣。趺坐稱佛名。有頃。右脅而逝。事在乾隆三十六年(僧正琦述)論曰。十方嚴凈國土。純一化生。無有女人。而韋提希夫人。因子惡逆。起心厭離。即得見阿彌陀佛。受記往生。又蓮華經明受持之利。偏記女人往生極樂。故知娑婆女人。于西方凈土。有大因緣。自蓮宗盛行。閨合諸賢。往往能專志勤業。一生取辦。彼具丈夫之形者。視此能無愧乎。

往生物類第十

【現代漢語翻譯】現代漢語譯本：阿彌陀佛親自來救你。老婦人問：『佛真的會來嗎？』師父說：『會來的，只怕你念佛不夠懇切罷了。』師父告別離去後，老婦人便持唸佛號，默默觀想西方極樂世界，日益懇切至誠。過了五個月，她告訴兒子說：『阿彌陀佛要來了，四天後我就要往生西方。』於是請人為她住在各旅店的師父們作別。當時師父在天目山，沒有趕來。到了預定的日子，她特別請了十位僧人，一起唱唸佛號。老婦人起身面向西方，安詳往生。這件事記載在乾隆三十六年（《善女人傳》）。

余氏，法名真修，是吳地人朱穎符的妻子。三十二歲時成了寡婦。到了三十六歲，開始長期素食奉佛。晚年將家事交給兒媳，自己專心修習凈土法門。七十歲時，在夏秋之交，夢見自己遊玩到一個池塘邊。池塘里有一艘船，載著比丘尼和優婆夷十多人。其中一人招呼余氏說：『往西方去。』余氏心裡想：『現在不去，等到年底再說吧。』招呼她的人立刻說：『那就等下一艘船吧。』到了九月初六，夢見阿彌陀佛現身接引。醒來后，自知往生的時候到了。於是請她所敬奉的文岐師父來作別。師父來了，找不到蓮花，就用蓮葉代替給她。余氏非常高興，唸佛更加懇切。內外都能聞到奇異的香氣。到了十一日清晨，她要水沐浴，換上新的衣服，然後跏趺而坐，稱念佛號。過了一會兒，向右側臥著安詳去世。這件事記載在乾隆三十六年（僧正琦述）。評論說：十方諸佛莊嚴清凈的國土，都是純粹由蓮花化生，沒有女人。而韋提希夫人（Vaidehi），因為兒子阿阇世（Ajatasattu）作惡叛逆，生起厭離之心，立刻就能見到阿彌陀佛，得到授記往生。而且《蓮華經》（Lotus Sutra）中明確說明了受持此經的利益，特別記載了女人往生極樂世界的事蹟。所以可知娑婆世界的女人，與西方凈土有很大的因緣。自從蓮宗盛行以來，閨閣中的賢德女子，往往能夠專心致志，勤奮修行，一生就能成就往生大事。那些具有大丈夫形貌的人，看到這些難道不應該感到慚愧嗎？

往生物類第十

【English Translation】 English version: Amitabha Buddha (Amituofo) himself came to save you.' The old woman asked, 'Will the Buddha really come?' The master said, 'He will come, only fearing that your mindfulness is not earnest enough.' After the master bid farewell and left, the old woman then held the Buddha's name, silently contemplating the Western Pure Land, becoming more and more earnest and sincere day by day. After five months, she told her son, 'Amitabha Buddha (Amituofo) is coming, and I will be reborn in the West in four days.' So she asked people to bid farewell to her masters who lived in various inns. At that time, the master was in Tianmu Mountain and did not arrive. On the appointed day, she specially invited ten monks to chant the Buddha's name together. The old woman got up, faced west, and passed away peacefully. This matter is recorded in the thirty-sixth year of Qianlong (from 'Biographies of Virtuous Women').

Yu Shi, with the Dharma name Zhenxiu, was the wife of Zhu Yingfu from Wu. She became a widow at the age of thirty-two. At the age of thirty-six, she began to observe a long-term vegetarian diet and devoted herself to the Buddha. In her later years, she entrusted family affairs to her daughter-in-law and focused on cultivating the Pure Land practice. At the age of seventy, between summer and autumn, she dreamed of wandering to the edge of a pond. In the pond was a boat carrying more than ten bhikkhunis (female monks) and Upasikas (female lay practitioners). One of them beckoned to Yu Shi and said, 'Go to the West.' Yu Shi thought to herself, 'I won't go now, I'll wait until the end of the year.' The one beckoning her immediately said, 'Then wait for the next boat.' On the sixth day of the ninth month, she dreamed of Amitabha Buddha (Amituofo) appearing to receive her. Upon waking up, she knew that the time of her rebirth had arrived. So she asked her respected Master Wenqi to bid her farewell. When the master arrived, he could not find a lotus flower, so he gave her a lotus leaf instead. Yu Shi was very happy, and her mindfulness of the Buddha became even more earnest. Both inside and outside, strange fragrances could be smelled. On the morning of the eleventh day, she asked for water to bathe, changed into new clothes, and then sat in the lotus position, chanting the Buddha's name. After a while, she passed away peacefully, lying on her right side. This matter is recorded in the thirty-sixth year of Qianlong (narrated by Monk Zhengqi). It is commented that: The pure lands adorned by the Buddhas in the ten directions are all purely born from lotus flowers, without women. However, because of the evil rebellion of her son Ajatasattu (Ajatasattu), Queen Vaidehi (Vaidehi) arose a mind of aversion and was immediately able to see Amitabha Buddha (Amituofo) and receive the prediction of rebirth. Moreover, the Lotus Sutra (Lotus Sutra) clearly states the benefits of upholding this sutra, especially recording the stories of women being reborn in the Land of Ultimate Bliss. Therefore, it can be known that women in the Saha world have a great affinity with the Western Pure Land. Since the flourishing of the Lotus School, virtuous women in their chambers have often been able to focus their minds, diligently cultivate, and accomplish the great matter of rebirth in one lifetime. Those who have the form of a great man, shouldn't they feel ashamed when they see this?

Rebirth Categories, Tenth

鸚鵡

唐河東裴氏家。有鸚鵡。以其名載梵經。常狎而敬之。告以六齋之禁。比及辰后。非時之食。終夕不視。或教以持佛名號者。當自有念以至無念。則仰首奮翼。若承若聽。其後或俾之念佛。則默然而不答。或謂之不念。即唱言阿彌陀佛。每虛室戒曙。發和雅音。穆如笙竽。唸唸相續。聞者莫不灑然。貞元十九年七月。悴而不懌。馴養者知其將盡。乃鳴磬告曰。將西歸乎。為爾擊磬。爾其存念。每一擊磬。一稱阿彌陀佛。暨十擊磬而十念成。斂羽委足。不震不仆。奄然而絕。阇維。得舍利十餘粒。節度使韋皋為之記(佛祖通載)。

鸜鵒

宋元祐間。長沙郡人。養一鸜鵒。俗呼為八八兒者也。偶聞一僧念阿彌陀佛。即隨口稱念。旦暮弗絕。其家因以與僧。久之鳥亡。僧具棺以葬之。俄口中生蓮華一枝。或為題曰。有一靈禽八八兒。解隨僧口唸阿彌。死埋平地蓮華髮。我輩為人豈不知。又天臺黃巖正等寺觀師。畜一鸜鵒。常隨人念阿彌陀佛。一旦立死籠中。乃穴土而葬之。舌端生紫蓮華。大智律師為偈頌之(佛祖統紀)。

白鸚鵡

白鸚鵡。嶺南一士人所畜也。晨朝必誦觀音號。白衣咒。兼能誦歸去來辭。赤壁賦。及李白諸詩。或晨課未畢。導以詩文。不應也。一日謂士人

【現代漢語翻譯】現代漢語譯本鸚鵡唐朝時，河東裴氏家中養了一隻鸚鵡，因為它的名字被記載在梵經中，所以經常親近並尊敬它。裴氏告訴鸚鵡六齋日的禁忌，每到辰時之後，不是吃飯的時間，鸚鵡整晚都不看食物。有人教鸚鵡唸誦佛的名號，鸚鵡似乎自己領悟了從有唸到無念的境界，就仰起頭，振動翅膀，好像在領受和聽從。後來，有人讓鸚鵡唸佛，鸚鵡就沉默不語。如果說它不念佛，它就唱唸『阿彌陀佛』。每天清晨，空曠的房間里，鸚鵡發出和諧優雅的聲音，像笙竽一樣，唸唸相續，聽到的人沒有不感到心神清爽的。貞元十九年七月，鸚鵡變得憔悴而不快樂，飼養的人知道它將要死去，就敲擊磬，告訴它說：『你要往生西方了嗎？為你敲擊磬，你要存念（阿彌陀佛）。』每敲擊一下磬，就稱念一聲『阿彌陀佛』，等到敲擊十下磬，十唸完成，鸚鵡就收攏羽毛，放下腳，沒有震動也沒有倒下，安詳地去世了。火化后，得到舍利十餘粒。節度使韋皋為這件事寫了記載（出自《佛祖統紀》）。鸜鵒（一種鳥）宋朝元祐年間，長沙郡有人養了一隻鸜鵒，俗稱『八八兒』。鸜鵒偶然聽到一位僧人念『阿彌陀佛』，就隨口稱念，早晚不停。這家人因此將鸜鵒送給了那位僧人。過了很久，鳥死了，僧人用棺材安葬了它。不久，從鳥的口中生出一枝蓮花。有人為此題詩說：『有一隻靈禽叫八八兒，懂得跟隨僧人念阿彌陀佛。死後埋在平地上，卻長出了蓮花，我們這些人難道還不如它嗎？』另外，天臺黃巖正等寺的觀師，養了一隻鸜鵒，經常跟隨人念『阿彌陀佛』。有一天，鸜鵒突然死在籠子里，於是挖土安葬了它，在鸜鵒的舌頭上生出了紫色的蓮花。大智律師為此寫了偈頌（出自《佛祖統紀》）。白鸚鵡一隻白鸚鵡，是嶺南一位士人所養的。每天早晨必定誦唸觀音菩薩的名號和《白衣咒》，還能誦唸《歸去來兮辭》、《赤壁賦》以及李白的詩。有時早課沒有完成，用詩文引導它，它也不迴應。有一天，士人對白鸚鵡說：

【English Translation】 English version Parrot During the Tang Dynasty, in the family of Pei of Hedong, there was a parrot. Because its name was recorded in the Brahma Sutra (a general term for Buddhist scriptures), it was often treated with familiarity and respect. The Pei family told the parrot about the prohibitions of the six fast days (days for special observance), and after the hour of Chen (7-9 am), when it was not time to eat, the parrot would not look at food all night. Someone taught the parrot to recite the Buddha's name, and the parrot seemed to understand the state from having thoughts to having no thoughts, so it raised its head and flapped its wings, as if receiving and listening. Later, someone asked the parrot to recite the Buddha's name, and the parrot remained silent. If they said it was not reciting, it would chant 'Amitabha Buddha'. Every morning, in the empty room, the parrot emitted harmonious and elegant sounds, like the sheng (a reed pipe wind instrument) and yu (another reed instrument), reciting continuously, and everyone who heard it felt refreshed. In July of the nineteenth year of Zhenyuan (803 AD), the parrot became haggard and unhappy. The caretaker knew it was about to die, so he struck a chime and told it, 'Are you going to be reborn in the West (Pure Land)? I will strike the chime for you, you should keep the Buddha in mind.' Each time the chime was struck, 'Amitabha Buddha' was recited once, and when the chime was struck ten times, the ten recitations were completed, the parrot folded its feathers, put down its feet, did not shake or fall, and passed away peacefully. After cremation, more than ten grains of sharira (relics) were obtained. The Jiedushi (military governor) Wei Gao wrote a record of this event (from 'Comprehensive Records of Buddhas and Patriarchs'). Crested Myna (Acridotheres cristatellus) During the Yuanyou period of the Song Dynasty, a man in Changsha Prefecture raised a crested myna, commonly called 'Babaer'. The crested myna accidentally heard a monk reciting 'Amitabha Buddha', and immediately recited it along, morning and evening without stopping. The family therefore gave the crested myna to the monk. After a long time, the bird died, and the monk buried it in a coffin. Soon, a lotus flower grew from the bird's mouth. Someone wrote a poem about this, saying: 'There is a spiritual bird called Babaer, who knows how to follow the monk and recite Amitabha. After death, it is buried on the flat ground, but a lotus flower grows. Are we humans not as good as it?' In addition, Guan Shi of Zhengdeng Temple in Huangyan, Tiantai, raised a crested myna, which often recited 'Amitabha Buddha' with people. One day, the crested myna suddenly died in its cage, so it was buried in the soil, and a purple lotus flower grew on the tip of the crested myna's tongue. Lawyer Dazhi wrote a verse in praise of this (from 'General History of the Buddha and Patriarchs'). White Parrot A white parrot was raised by a scholar in Lingnan. Every morning, it would recite the name of Guanyin Bodhisattva (Avalokiteśvara) and the 'White Robe Dharani', and could also recite 'Returning Home' (Gui Qu Lai Ci), 'Red Cliff Rhapsody' (Chi Bi Fu), and poems by Li Bai. Sometimes, if the morning lesson was not completed, and it was guided with poetry, it would not respond. One day, the scholar said to the white parrot:

曰。我從西方來。還從西方去。其夕奄然而化(見聞錄)論曰。一切眾生。具有如來藏性。乃至三惡道中。但有能繫念阿彌陀佛者。即得往生彼國。見佛聞法。觀鸚鵡鶴鵒事。豈不信然。經云。寧受地獄苦。得聞諸佛名。不受無量樂。而不聞佛名。幸得為人。六根完具。不知唸佛。甚者誣且毀焉。亦可謂自暴之尤者矣。豈不惜哉。

凈土聖賢錄卷九(終)

【現代漢語翻譯】現代漢語譯本：說：『我從西方來，還要從西方去。』當晚就安詳地圓寂了。（出自《見聞錄》）評論說：一切眾生，都具有如來藏性（Tathagatagarbha，如來潛在的佛性），乃至三惡道（Three Lower Realms，地獄、餓鬼、畜生）中的眾生，只要能夠繫念阿彌陀佛（Amitabha Buddha，西方極樂世界的佛），就能往生到西方極樂世界，見到佛並聽聞佛法。看看鸚鵡、白鶴、鵒鳥往生的事蹟，難道不值得相信嗎？經書上說：『寧願承受地獄的苦難，也要聽聞諸佛的名號；不願享受無量的快樂，卻聽不到佛的名號。』有幸得到人身，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）完好具備，卻不知道唸佛，更甚者還誣衊甚至譭謗唸佛法門，也可以說是自暴自棄中最嚴重的了。難道不令人惋惜嗎？《凈土聖賢錄》卷九（完）

【English Translation】 English version: It said, 'I came from the West, and I shall return to the West.' That very evening, it peacefully passed away. (From 'Records of What Was Seen and Heard') The commentary says: All sentient beings possess the Tathagatagarbha (Tathagatagarbha, the potential Buddha-nature of the Thus-Come One). Even those in the Three Lower Realms (Three Lower Realms, the realms of hell, hungry ghosts, and animals), if they can focus their minds on Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land), can be reborn in that land, see the Buddha, and hear the Dharma. Consider the stories of the parrots, cranes, and myna birds that were reborn in the Pure Land. Is this not worthy of belief? The scriptures say: 'Rather endure the suffering of hell, and hear the names of all the Buddhas, than not hear the Buddha's name while enjoying immeasurable bliss.' Fortunately having obtained a human body, with the six sense organs (Six Sense Organs, eyes, ears, nose, tongue, body, and mind) complete, yet not knowing to recite the Buddha's name, and even worse, slandering and defaming the practice of reciting the Buddha's name, can be said to be the most extreme form of self-abandonment. Is this not a pity? The Pure Land Saints and Sages Record, Volume 9 (End)