X78n1551_西舫匯征
卍新續藏第 78 冊 No. 1551 西舫匯征
No. 1551-A 西舫匯征序
夫法藏創辟四凈。艤愿船於樂津。能仁誓攝五濁。駕慈舡于苦海。此抬彼搦。務在弘濟群生。贊勝折劣。惟期善誘諸趣。噫覺皇出現。惟此為一大事因緣歟。何其嘔心瀝血。說此難信。躬此難行。僧祗劫來。少無疲厭也。然吾嘗聞之。凈剎寶池蓮華化生之人。金軀香潔。月容端好。福智俱隆。快樂自在云。大抵據因以感果。則隨其心凈。佛土自凈矣。凈業行者。必須修心。如蓮之皎潔無瑕。如蓮之清香遠徹。如蓮之處染常凈。如蓮之入水不著。然後乃托蓮胎。而初發心時。便有一朵蓮華。生芽于德水之中。隨人勤慢。華為榮悴。此理昭然。更何疑乎。且不待聖而興。自是上等。見賢思齊。正為吾儕今日之急務。故搜輯從古諸上善人。歸化靈蹟。亟付剞劂。欲與蓮社法侶。共睹先進之模楷。庸作西邁之章程耳。在昔道珍闕經。不得附載於歸帆。通志易服。僅能追泛于去舶。古德云。生死忙忙古渡頭。彌陀撥動濟人舟。無時不作難遭想。歡喜同登解脫船。以知愛河滉漾。欲浪淘涌。須用舟楫。乃能涉險濤。達愿海。誕登彼岸也。故名其書。曰西舫匯征云爾。
旹祝犁亶安南至日 釋 瑞璋 題
【現代漢語翻譯】 現代漢語譯本 《西舫匯征序》
佛法寶藏開創了四種清凈的境界（四凈：指身凈、口凈、意凈、境界凈），如同在極樂世界的港口停靠著滿載願望的船隻。釋迦牟尼佛發誓要救度五濁惡世（五濁：指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生，駕著慈悲的船隻航行在苦海之中。這既有抬舉，也有抑制，目的在於弘揚佛法，救濟眾生；既有讚揚殊勝，也有折服低劣，只希望能夠善巧地引導各種根性的眾生。啊！覺悟之皇（覺皇：指佛陀）出現在世間，唯有這件事是最大的因緣吧！他嘔心瀝血，宣說這些難以置信的道理，親自實踐這些難以實行的行為，經歷了漫長的僧祗劫（僧祗劫：極長的時間單位），也絲毫沒有疲倦和厭煩。
然而我曾經聽聞，在凈土世界的寶池中蓮花化生的人，擁有金色的身軀，散發著清香，容貌像月亮一樣端正美好，福德和智慧都非常圓滿，快樂而自在。總的來說，根據因地來感得果報，那麼隨著心地的清凈，佛土自然也就清凈了。修習凈土法門的人，必須修養心性，要像蓮花一樣皎潔無瑕，像蓮花一樣清香遠播，像蓮花一樣身處污濁卻保持清凈，像蓮花一樣進入水中卻不被沾染。然後才能寄託于蓮花的花苞之中。並且在最初發心的時候，就有一朵蓮花，在功德之水中生根發芽，隨著人們的精進或懈怠，蓮花或繁榮或凋零。這個道理非常明顯，還有什麼可以懷疑的呢？而且不需要等到成為聖人之後才開始，自然就是上等的根器。見到賢人就想著向他學習，這正是我們今天最緊迫的任務。
因此，我搜集整理了從古至今諸位上善之人往生凈土的靈驗事蹟，迅速地交付刊刻，想要與蓮社的法侶們，共同瞻仰前輩的模範，權且作為往生西方的行爲準則。過去道珍法師因為缺少經典，無法附在回國的船上帶回；通志法師改變服裝，也僅僅能夠追趕離去的船隻。古德說：『生死忙忙古渡頭，彌陀撥動濟人舟。無時不作難遭想，歡喜同登解脫船。』由此可知，愛慾之河波濤洶涌，慾望的浪潮翻滾不息，必須用船隻才能渡過危險的波濤，到達願望的海洋，最終登上彼岸。所以將這本書命名為《西舫匯征》。
時值祝犁亶（祝犁亶：古代曆法中的一個日子）安南（安南：越南的古稱）的冬至日 釋瑞璋 題
【English Translation】 English version Preface to 'Collected Voyages of the Western Boat'
The Dharma Treasury initiated the Four Purities (Four Purities: purity of body, speech, mind, and environment), mooring the ship of vows at the harbor of bliss. Shakyamuni Buddha vowed to gather the beings of the Five Turbidities (Five Turbidities: the turbidity of the age, views, afflictions, beings, and life), steering the compassionate boat in the sea of suffering. This involves both lifting up and restraining, with the aim of widely aiding all living beings; both praising the superior and subduing the inferior, only hoping to skillfully guide all kinds of beings. Alas! The appearance of the Awakened Emperor (Awakened Emperor: refers to the Buddha) in the world, is this the sole great cause and condition! How he poured out his heart and blood, speaking of these difficult-to-believe principles, personally practicing these difficult-to-perform actions, for countless kalpas (kalpas: extremely long units of time), without the slightest fatigue or weariness.
However, I have once heard that those who are born from lotuses in the jeweled ponds of the Pure Land, possess golden bodies, emit fragrance, and have countenances as beautiful as the moon, with both blessings and wisdom fully complete, joyful and at ease. Generally speaking, according to the cause to feel the effect, then following the purity of the mind, the Buddha-land will naturally be pure. Practitioners of the Pure Land path must cultivate their minds, to be like the lotus, pure and without blemish, like the lotus, with its fragrance spreading far and wide, like the lotus, remaining pure even in defilement, like the lotus, entering the water without being attached. Only then can they rely on the lotus bud. And at the time of the initial aspiration, there will be a lotus flower, sprouting in the water of merit, with the flower flourishing or withering according to people's diligence or laziness. This principle is very clear, what else is there to doubt?
Moreover, it does not need to wait until becoming a sage to begin, naturally being of the highest caliber. Seeing a virtuous person and thinking of emulating them, this is precisely the urgent task for us today.
Therefore, I have collected and compiled the efficacious events of rebirth in the Pure Land of all the supremely virtuous people from ancient times, and quickly entrusted them to be engraved, wanting to share with the Dharma companions of the Lotus Society, to jointly admire the model of the predecessors, and tentatively use it as a code of conduct for going to the West. In the past, Dharma Master Daozhen lacked scriptures and could not attach them to the returning ship; Dharma Master Tongzhi changed his clothes and was only able to chase after the departing ship. An ancient worthy said: 'In the busy rush of birth and death at the ancient ferry, Amitabha moves the boat to save people. At all times, think of it as a rare encounter, joyfully boarding the ship of liberation.' From this, it can be known that the river of love is surging, and the waves of desire are rolling, and a boat must be used to cross the dangerous waves, reach the ocean of vows, and finally ascend to the other shore. Therefore, the book is named 'Collected Voyages of the Western Boat'.
Written by Shì Ruizhang on the Winter Solstice of Zhuli Dan (Zhuli Dan: a day in the ancient calendar) in Annam (Annam: the ancient name of Vietnam)
西舫匯征目錄捲上尊宿瑞化(晉)辯覺慧遠覺寂慧永慧特道生曇順僧睿曇恒道昺曇詵道敬佛䭾邪舍跋陀羅曇翼曇邕僧濟慧恭法安慧䖍(南宋)曇鑒道海曇泓道廣道光曇弘(齊)慧進(梁)道珍(魏)曇鸞(北齊)慧光法琳僧柔(周)慧命法音僧崖(隋)智舜真慧智通南嶽慧思天臺智顗慧成慧命灌頂法喜等觀法俊道喻壽洪法智慧海汶水沙彌(唐)善胄法祥明瞻道綽道撫光明善導智琰神素功迥道昂善道惟岸法持慧日般舟承遠僧炫啟芳圓果辯才自覺五會法照臺巖少康懷玉齊翰神皓僧藏寶相百丈大智智欽法順懷感德美(石晉)志通(宋)紹巖守真晤恩義通知禮遵式有基本如永明延壽慧才思義元凈從雅若愚智深處謙圓凈省常悟新真歇懷深宗曉寂堂宗坦子元懷義智圓僧藏有嚴中立擇瑛思照宗利齊玉仲閔瑩珂靈照可久宗本善本元照道言慈覺宗賾惟月思敏行詵法持慧亨用欽妙生惟渥沖益法宗睎湛曇懿太微思聰了義慧誠祖南法因瞭然智仙思凈如湛思梵文慧慧明智廉凈觀利先師安如寶顯超有開道生若觀覃異元肇智印戒度道琛有朋妙云睎顏了宣善榮祖輝如鑒祖新(元)中峰明本善住天如惟則優曇普度妙文盤谷(明)楚石梵琦祖香慧日蓮池袾宏寶珠真青佛石黃州僧海寶藕益智旭實相(清)道樞具宗大真林谷萬緣本沖廣志實定佛安際會達文高尼
【現代漢語翻譯】 現代漢語譯本 西舫匯征目錄捲上尊宿瑞化： （晉）辯覺、慧遠（東晉高僧，凈土宗初祖）、覺寂、慧永、慧特、道生、曇順、僧睿、曇恒、道昺、曇詵、道敬、佛䭾邪舍（Buddha Yashas，意為『佛稱』）、跋陀羅（Buddhabhadra，意為『賢覺』）、曇翼、曇邕、僧濟、慧恭、法安、慧䖍 （南宋）曇鑒、道海、曇泓、道廣、道光、曇弘 （齊）慧進 （梁）道珍 （魏）曇鸞（北魏僧人，凈土宗奠基人） （北齊）慧光、法琳、僧柔 （周）慧命、法音、僧崖 （隋）智舜、真慧、智通、南嶽慧思（禪宗高僧）、天臺智顗（天臺宗創始人）、慧成、慧命、灌頂、法喜、等觀、法俊、道喻、壽洪、法智、慧海、汶水沙彌 （唐）善胄、法祥、明瞻、道綽（凈土宗高僧）、道撫、光明、善導（凈土宗高僧）、智琰、神素、功迥、道昂、善道、惟岸、法持、慧日、般舟承遠、僧炫、啟芳、圓果、辯才、自覺、五會法照、臺巖少康、懷玉、齊翰、神皓、僧藏、寶相、百丈大智、智欽、法順、懷感、德美 （石晉）志通 （宋）紹巖、守真、晤恩、義通、知禮、遵式、有基、本如、永明延壽、慧才、思義、元凈、從雅、若愚、智深、處謙、圓凈、省常、悟新、真歇懷深、宗曉、寂堂宗坦、子元懷義、智圓、僧藏、有嚴、中立、擇瑛、思照、宗利、齊玉、仲閔、瑩珂、靈照、可久、宗本、善本、元照、道言、慈覺宗賾、惟月、思敏、行詵、法持、慧亨、用欽、妙生、惟渥、沖益、法宗、睎湛、曇懿、太微、思聰、了義、慧誠、祖南、法因、瞭然、智仙、思凈、如湛、思梵文、慧慧、明智、廉凈、觀利先師、安如、寶顯、超有、開道生、若觀、覃異、元肇、智印、戒度、道琛、有朋、妙云、睎顏、了宣、善榮、祖輝、如鑒、祖新 （元）中峰明本、善住、天如惟則、優曇普度、妙文盤谷 （明）楚石梵琦、祖香、慧日、蓮池袾宏、寶珠真青、佛石、黃州僧海、寶藕益智旭、實相 （清）道樞、具宗、大真、林谷萬緣、本沖、廣志、實定、佛安、際會達文、高尼
【English Translation】 English version Xi Fang Hui Zheng Catalogue Volume 1 - Eminent Monks and Auspicious Transformations: (Jin Dynasty) Bian Jue, Huiyuan (a prominent monk of the Eastern Jin Dynasty and founder of the Pure Land School), Jueji, Huiyong, Huite, Daosheng, Tan Shun, Sengrui, Tan Heng, Dao Bing, Tan Shen, Dao Jing, Buddhayashas (meaning 'Buddha's Fame'), Buddhabhadra (meaning 'Wise Awakening'), Tan Yi, Tan Yong, Seng Ji, Hui Gong, Fa An, Hui Qian (Southern Song Dynasty) Tan Jian, Dao Hai, Tan Hong, Dao Guang, Dao Guang, Tan Hong (Qi Dynasty) Hui Jin (Liang Dynasty) Dao Zhen (Wei Dynasty) Tanluan (a monk of the Northern Wei Dynasty and founder of the Pure Land School) (Northern Qi Dynasty) Huiguang, Falin, Seng Rou (Zhou Dynasty) Huiming, Fayin, Seng Ya (Sui Dynasty) Zhishun, Zhenhui, Zhitong, Nanyue Huisi (a prominent Chan monk), Tiantai Zhiyi (founder of the Tiantai School), Huicheng, Huiming, Guanding, Faxi, Dengguan, Fajun, Daoyu, Shouhong, Fazhi, Huihai, Wen Shui Shami (novice monk) (Tang Dynasty) Shanzhou, Faxiang, Mingzhan, Daochuo (a prominent monk of the Pure Land School), Daofu, Guangming, Shandao (a prominent monk of the Pure Land School), Zhiyan, Shensu, Gongjiong, Daoang, Shandao, Weian, Fazhi, Huiri, Banzhou Chengyuan, Sengxuan, Qifang, Yuanguo, Biancai, Zijue, Wuhui Fazhao, Taiyan Shaokang, Huaiyu, Qihan, Shenhao, Sengzang, Baoxiang, Baizhang Dazhi, Zhiqin, Fashun, Huaigan, Demei (Later Jin Dynasty) Zhitong (Song Dynasty) Shaoyan, Shouzhen, Wu'en, Yitong, Zhili, Zunshi, Youji, Benru, Yongming Yanshou, Huicai, Siyi, Yuanjing, Congya, Ruoyu, Zhishen, Chuqian, Yuanjing, Shengchang, Wuxin, Zhenxie Huaichen, Zongxiao, Jitang Zongtan, Ziyuan Huaiyi, Zhiyuan, Sengzang, Youyan, Zhongli, Zexing, Sizhao, Zongli, Qiyu, Zhongmin, Yingke, Lingzhao, Kejiu, Zongben, Shanben, Yuanzhao, Daoyan, Cijue Zongze, Weiyue, Simin, Xing Shen, Fazhi, Huiheng, Yongqin, Miaosheng, Weiwo, Chongyi, Fazong, Xizhan, Tanyi, Taiwei, Sicong, Liaoyi, Huicheng, Zunan, Fayin, Liaoran, Zhixian, Sijing, Ruzhan, Sifanwen, Huihui, Mingzhi, Lianjing, Guanli Xianshi, Anru, Baoxian, Chaoyou, Kaidaosheng, Ruoguan, Tanyi, Yuanzhao, Zhiyin, Jiedu, Daochen, Youpeng, Miaoyun, Xiyan, Liaoxuan, Shanrong, Zuhui, Rujian, Zuxin (Yuan Dynasty) Zhongfeng Mingben, Shanzhu, Tianru Weize, Youtan Pudu, Miaowen Pangu (Ming Dynasty) Chushi Fanqi, Zuxiang, Huiri, Lianchi Zhuhong, Baozhu Zhenqing, Foshi, Huangzhou Seng Hai, Bao'ou Yizhixu, Shixiang (Qing Dynasty) Daoshu, Juzong, Dazhen, Lingu Wanyuan, Benchong, Guangzhi, Shiding, Fo'an, Jihui Dawen, Gaoni
凈因(隋)大明(南宋)法盛道爰法藏(唐)凈真悟性(宋)能奉慧安(明)無為(清)本印遂欽律宗佛琦卷下居塵卓行烏長國王(晉)劉程之張野周續之張詮宗炳雷次宗闕公則(梁)庾銑高浩象(隋)宋滿(唐)李白白居易韋文晉汾陽老人鄭牧卿張元祥李知遙馬子云于昶元子才元子平(石晉)張抗(宋)鐘離瑾鐘離景融文彥博蘇軾楊杰馬亮馬玗馬永逸胡闉葛繁王古江公望王沖張迪賈純仁梅汝能馮楫吳秉信錢象祖王仲回張榆陸沅道王日休房翥孫抃王闐昝定國樓汾魏世子葛濟之左伸范儼閻邦榮姚約沈銓梅福孫良胡皓唐世良陸偉李秉邵彪陳企劉慧仲李子清李彥通陸浚魏師贊何曇遠大善寺童倪道者馮珉黃打鐵計公徐六公沈三郎(元)何曇跡(明)朱綱顧源朱元正丁明登唐時劉通志唐廷任楊嘉袆郝熙載戈以安孫叔子戴百戶華居士蓮華太公郭大林糖擔老人吳江老人(清)吳澆燭吳叔寶吳瞻樓黃攝六餘集生金光前韓承山喬忠我翟夢鯉沈養素戴公烈沈敬孚顧天瑞陸士詮馬[冗-幾+丁]良在閨清操(隋)獨孤皇后(唐)姚婆(宋)荊王夫人吳縣君馬朝奉妻蔡縣君馮少師女鄭氏陸宜人朱如一樓慧靖周妙聰秦凈堅鄭凈安秦凈樂黃氏袁氏陳氏王氏孫氏李氏王氏盛氏沈氏蔣婆任夫人約山翁婆裴氏溫靜文妻孟氏梁氏陳(唸佛道者)陳氏胡凈安孫
【現代漢語翻譯】 現代漢語譯本 凈因（隋朝僧人），大明（南宋僧人），法盛道爰，法藏（唐朝僧人），凈真悟性（宋朝僧人），能奉慧安（明朝僧人），無為（清朝僧人），本印遂欽，律宗佛琦卷下，居塵卓行，烏長國王（晉朝），劉程之，張野，周續之，張詮，宗炳，雷次宗，闕公則（梁朝），庾銑，高浩象（隋朝），宋滿（唐朝），李白，白居易，韋文晉，汾陽老人，鄭牧卿，張元祥，李知遙，馬子云，于昶，元子才，元子平（石晉），張抗（宋朝），鐘離瑾，鐘離景融，文彥博，蘇軾，楊杰，馬亮，馬玗，馬永逸，胡闉，葛繁，王古，江公望，王沖，張迪，賈純仁，梅汝能，馮楫，吳秉信，錢象祖，王仲回，張榆，陸沅道，王日休，房翥，孫抃，王闐，昝定國，樓汾，魏世子，葛濟之，左伸，范儼，閻邦榮，姚約，沈銓，梅福，孫良，胡皓，唐世良，陸偉，李秉，邵彪，陳企，劉慧仲，李子清，李彥通，陸浚，魏師贊，何曇遠，大善寺童，倪道者，馮珉，黃打鐵，計公，徐六公，沈三郎（元朝），何曇跡（明朝），朱綱，顧源，朱元正，丁明登，唐時劉通志，唐廷任，楊嘉袆，郝熙載，戈以安，孫叔子，戴百戶，華居士，蓮華太公，郭大林，糖擔老人，吳江老人（清朝），吳澆燭，吳叔寶，吳瞻樓，黃攝六，餘集生，金光前，韓承山，喬忠我，翟夢鯉，沈養素，戴公烈，沈敬孚，顧天瑞，陸士詮，馬[冗-幾+丁]，良在閨清操（隋朝），獨孤皇后（隋朝），姚婆（宋朝），荊王夫人，吳縣君，馬朝奉妻，蔡縣君，馮少師女，鄭氏，陸宜人，朱如一，樓慧靖，周妙聰，秦凈堅，鄭凈安，秦凈樂，黃氏，袁氏，陳氏，王氏，孫氏，李氏，王氏，盛氏，沈氏，蔣婆，任夫人，約山翁婆，裴氏，溫靜安妻孟氏，梁氏，陳（唸佛道者），陳氏胡凈安孫
【English Translation】 English version Jingyin (Sui Dynasty monk), Daming (Southern Song Dynasty monk), Fasheng Daoyuan, Fazang (Tang Dynasty monk), Jingzhen Wuxing (Song Dynasty monk), Nengfeng Huian (Ming Dynasty monk), Wuwei (Qing Dynasty monk), Benyin Suiqin, Vinaya School Foqi Scroll Down, Juchen Zhuoxing, King of Wuchang (Jin Dynasty), Liu Chengzhi, Zhang Ye, Zhou Xuzhi, Zhang Quan, Zong Bing, Lei Cizong, Que Gongze (Liang Dynasty), Yu Xian, Gao Haoxiang (Sui Dynasty), Song Man (Tang Dynasty), Li Bai, Bai Juyi, Wei Wenjin, Old Man of Fenyang, Zheng Muqing, Zhang Yuanxiang, Li Zhiyao, Ma Ziyun, Yu Chang, Yuan Zicai, Yuan Ziping (Later Jin Dynasty), Zhang Kang (Song Dynasty), Zhongli Jin, Zhongli Jingrong, Wen Yanbo, Su Shi, Yang Jie, Ma Liang, Ma Yu, Ma Yongyi, Hu Yin, Ge Fan, Wang Gu, Jiang Gongwang, Wang Chong, Zhang Di, Jia Chunren, Mei Runeng, Feng Ji, Wu Bingxin, Qian Xiangzu, Wang Zhonghui, Zhang Yu, Lu Yuandao, Wang Rixiu, Fang Zhu, Sun Bian, Wang Tian, Zan Dingguo, Lou Fen, Prince Wei, Ge Jizhi, Zuo Shen, Fan Yan, Yan Bangrong, Yao Yue, Shen Quan, Mei Fu, Sun Liang, Hu Hao, Tang Shiliang, Lu Wei, Li Bing, Shao Biao, Chen Qi, Liu Huizhong, Li Ziqing, Li Yantong, Lu Jun, Wei Shizan, He Tanyuan, Boy of Dashan Temple, Ni Daoist, Feng Min, Huang Datie, Ji Gong, Xu Liugong, Shen Sanlang (Yuan Dynasty), He Tanji (Ming Dynasty), Zhu Gang, Gu Yuan, Zhu Yuanzheng, Ding Mingdeng, Tang Shi Liutongzhi, Tang Tingren, Yang Jiawei, Hao Xizai, Ge Yian, Sun Shuzi, Dai Baihu, Hua Layman, Lotus Grandfather, Guo Dalin, Sugar Seller, Old Man of Wujiang (Qing Dynasty), Wu Jiaozhu, Wu Shubao, Wu Zhanlou, Huang Sheliu, Yu Jisheng, Jin Guangqian, Han Chengshan, Qiao Zhongwo, Zhai Mengli, Shen Yangsu, Dai Gonglie, Shen Jingfu, Gu Tianrui, Lu Shiquan, Ma [redundant-few+Ding], Liang Zai Gui Qingcao (Sui Dynasty), Empress Dugu (Sui Dynasty), Granny Yao (Song Dynasty), Lady of Jing Prince, Lady of Wuxian, Wife of Ma Chaofeng, Lady of Cai County, Daughter of Feng Shaoshi, Zheng, Lu Yiren, Zhu Ruyi, Lou Huijing, Zhou Miaocong, Qin Jingjian, Zheng Jingan, Qin Jingle, Huang, Yuan, Chen, Wang, Sun, Li, Wang, Sheng, Shen, Jiang Granny, Lady Ren, Old Man and Woman of Yue Mountain, Pei, Wife of Wen Jingan, Meng, Liang, Chen (Buddhist Practitioner), Chen Hu Jingan Sun
氏郭妙圓周行婆龔氏鐘婆黃婆朱氏凈心周氏項妙智沈妙智崔婆(元)陶氏周婆(明)鐘氏薜氏于媼方氏陶氏孫中官母徐氏李氏朱氏楊選一妻湯公甫母蔡坦如妻(清)張氏徐氏卓氏江太君傅德蓮太宜人陸氏俞氏陸氏曹氏許氏陶瓊樓汪鏡智費孺人發悔頓超惟恭雄俊京屠張鍾馗張善和金𠁗吳瓊鄭鄰錢青侯含識俱往裴氏鸚鵡門沙鸜鵒天臺鸜鵒劉成魚吳雪崖雞參將蛇天一犬
No. 1551
西舫匯征捲上
釋 秋波堂 瑞璋 輯
尊宿瑞化
法師諱慧遠
姓賈氏。雁門樓煩人。幼而好學。年十三。隨舅令狐氏。遊學許洛。博綜六經。尤善莊老。二十一。欲渡江從學范寧。適南路梗塞。時釋道安建剎于太行常山。一面盡敬。以為真吾師也。初聞安常講般若經。豁然開悟。嘆曰。九流異議。皆糠秕耳。遂與母弟慧持。投簪受業。精思諷誦。以夜繼晝。師神明英越。志與理冥。安師常臨眾。嘆曰。使道流東國者。其在遠乎。太元六年。至潯陽見廬山間曠。可以息心。乃立精舍。以去水猶遠。舉杖扣地曰。若此可居。當作朽壤抽泉。言畢。清流涌出。潯陽亢旱。師詣池側。讀海龍王經。忽有神蛇。從池而出。復臾大雨。歲竟有秋。因名龍泉精舍。永師先居廬山西林。欲邀同止。而師學侶寢眾。
【現代漢語翻譯】 現代漢語譯本： 氏郭妙圓、周行婆、龔氏鐘婆、黃婆、朱氏凈心、周氏、項妙智、沈妙智、崔婆（元代）、陶氏、周婆（明代）、鐘氏、薜氏、于媼、方氏、陶氏、孫中官母、徐氏、李氏、朱氏、楊選一妻、湯公甫母、蔡坦如妻（清代）、張氏、徐氏、卓氏、江太君、傅德蓮太宜人、陸氏、俞氏、陸氏、曹氏、許氏、陶瓊樓、汪鏡智、費孺人，他們都發悔改之心，立刻超脫；還有惟恭、雄俊、京屠、張鍾馗、張善和、金𠁗、吳瓊、鄭鄰、錢青、侯含識，他們都已往生；以及裴氏鸚鵡、門沙鸜鵒、天臺鸜鵒、劉成魚、吳雪崖雞、參將蛇、天一犬。
第1551號
西舫匯征捲上
釋 秋波堂 瑞璋 輯
尊宿瑞化
法師，名諱慧遠（Huì Yuǎn）。
姓賈（Jiǎ），是雁門樓煩人。年幼時就喜歡學習，十三歲時跟隨舅舅令狐氏（Lìnghú Shì）到許洛遊學，廣泛學習六經，尤其擅長莊子和老子的學說。二十一歲時，想要渡江跟隨范寧（Fàn Níng）學習，恰逢南方的道路阻塞。當時釋道安（Shì Dào'ān）在太行常山建造寺廟，慧遠一面盡心敬奉，認為道安是自己真正的老師。起初聽到道安常講《般若經》（Bōrě Jīng），豁然開悟，感嘆道：『九流的各種議論，都不過是糠秕罷了。』於是與母親和弟弟慧持（Huì Chí）一起，放棄世俗，出家受戒，精思諷誦，以夜繼日。慧遠神明英越，志向與真理相合。道安常在眾人面前嘆息道：『使佛法流傳到東方的，大概就是慧遠吧。』太元六年，慧遠到達潯陽，看到廬山之間空曠，可以靜心修行，於是建立精舍。因為離水源還很遠，就舉起手杖敲擊地面說：『如果這裡可以居住，就應當讓朽壤涌出泉水。』說完，清澈的泉水涌出。潯陽發生旱災，慧遠到池邊，讀誦《海龍王經》（Hǎi Lóngwáng Jīng），忽然有神蛇從池中出來，不久就下起了大雨，當年獲得了豐收，因此將精舍命名為龍泉精舍。永法師（Yǒng Fǎshī）先前居住在廬山西林，想要邀請慧遠一同居住，但慧遠的學侶眾多。
【English Translation】 English version: Shi Guo Miaoyuan, Zhou Xingpo, Gong Shi Zhongpo, Huang Po, Zhu Shi Jingxin, Zhou Shi, Xiang Miaozhi, Shen Miaozhi, Cui Po (Yuan Dynasty), Tao Shi, Zhou Po (Ming Dynasty), Zhong Shi, Xue Shi, Yu Wen, Fang Shi, Tao Shi, Mother of Sun Zhongguan, Xu Shi, Li Shi, Zhu Shi, Wife of Yang Xuan Yi, Mother of Tang Gongfu, Wife of Cai Tanru (Qing Dynasty), Zhang Shi, Xu Shi, Zhuo Shi, Jiang Taijun, Taiyiren Fu Delian, Lu Shi, Yu Shi, Lu Shi, Cao Shi, Xu Shi, Tao Qionglou, Wang Jingzhi, Fei Ruren, all repented and were immediately liberated; also Wei Gong, Xiong Jun, Jing Tu, Zhang Zhongkui, Zhang Shanhe, Jin Yu, Wu Qiong, Zheng Lin, Qian Qing, Hou Han Shi, all have passed away; as well as Pei Shi's parrot, Mensha myna, Tiantai myna, Liu Cheng's fish, Wu Xueya's chicken, the adjutant's snake, and Tianyi's dog.
No. 1551
Xifang Huizheng, Volume 1
Compiled by Shi Qiubotang Ruizhang
Revered Elder's Auspicious Transformation
The Dharma Master's name was Huiyuan (Huì Yuǎn).
His surname was Jia (Jiǎ), and he was from Loufan in Yanmen. He loved learning from a young age. At the age of thirteen, he followed his uncle Linghu Shi (Lìnghú Shì) to study in Xu and Luo, extensively studying the Six Classics, especially excelling in the doctrines of Zhuangzi and Laozi. At the age of twenty-one, he wanted to cross the river to study with Fan Ning (Fàn Níng), but the southern route was blocked. At that time, Shi Dao'an (Shì Dào'ān) was building a temple in Changshan, Taihang. Huiyuan respectfully served him, considering Dao'an to be his true teacher. Initially, upon hearing Dao'an frequently lecture on the Prajna Sutra (Bōrě Jīng), he suddenly awakened and exclaimed, 'The various opinions of the Nine Schools are nothing but chaff.' Thereupon, together with his mother and younger brother Huichi (Huì Chí), he renounced the world, received ordination, diligently contemplated and recited the scriptures, continuing day and night. Master Huiyuan was intelligent and outstanding, his aspirations aligned with truth. Master Dao'an often lamented before the assembly, 'The one who will cause the Dharma to flow to the Eastern lands is probably Huiyuan.' In the sixth year of the Taiyuan era, Huiyuan arrived in Xunyang and saw that the space between Mount Lu was vast and suitable for calming the mind. So he established a hermitage. Because it was still far from a water source, he raised his staff and struck the ground, saying, 'If this place is suitable for dwelling, then let a spring emerge from the decayed earth.' As soon as he finished speaking, a clear stream gushed forth. Xunyang experienced a drought, and Huiyuan went to the side of the pond and recited the Sutra of the Dragon King of the Sea (Hǎi Lóngwáng Jīng). Suddenly, a divine snake emerged from the pond, and soon after, heavy rain fell, resulting in a bountiful harvest that year. Therefore, he named the hermitage Longquan Hermitage. Dharma Master Yong (Yǒng Fǎshī) had previously resided in the Western Forest of Mount Lu and wanted to invite Huiyuan to live there together, but Huiyuan had many disciples.
永乃謂刺史桓伊曰。遠公方當弘道。而貧道所棲。隘不可處。時師夢山神告曰。此山足可棲神。愿毋它往。其夕大雨雷震。詰朝林麓廣辟。素沙布地。楩楠文梓。充布地上。不知所自至。伊大敬感。乃為建剎。名其殿曰神運。以在永師舍東。故號東林。嘗謂諸教三昧。其名甚眾。功高易進。唸佛為先。既而謹律息心之士。絕塵清信之賓。不期而至者。慧永(同師安公先居西林)慧持(遠師同母弟)道生曇順(並羅什門弟)僧睿曇恒道昺曇詵道敬(並遠師門人)佛馱邪舍(此云覺明。罽賓國人)佛馱䟦陀羅(此云覺賢。迦維衛國人)。名儒劉程之(號遺民)張野周續之張詮宗炳雷次宗等。結社唸佛。世號十八賢。復率眾至百二十三人。同修凈土之業。造西方三聖像。建齋立誓。令劉遺民著發願文。而王喬之等。復爲念佛三昧詩。以見志。聞鳩摩羅什入關。遣書通好。什答書曰。傳譯來貺。粗聞風德。經言。末代東方。有護法菩薩。欽哉仁者。善弘其道。釋惠要患山中無刻漏。乃於水上。立十二葉芙蓉。因波隨轉。分定晝夜。以為行道之節。謂之蓮華漏。師居山三十年。跡不入俗。唯以凈土。克勤于念。初十一年。澄心繫想。三睹聖相。沉厚不言。后十九年七月晦夕。于般若臺之東龕。方從定起。見阿彌陀佛身滿虛空。圓
【現代漢語翻譯】 永於是對刺史桓伊說：『遠公（慧遠大師的尊稱）正要弘揚佛法，而貧僧我所居住的地方，狹窄得無法安身。』當時有僧人夢見山神告知說：『這座山足夠用來安神，希望不要到其他地方去。』當晚便下起大雨，雷聲震動。第二天早晨，樹林被開闢得很寬廣，白色的沙子鋪滿了地面，楠木、梓木等樹木，佈滿了地上，不知道是從哪裡來的。桓伊非常敬佩感動，於是為慧遠大師建造寺廟，命名大殿為『神運』。因為在慧永法師住所的東邊，所以號稱『東林寺』。慧遠大師曾經對眾人說，各種禪定法門，名稱非常多，但功效高且容易進步的，以唸佛為先。於是，嚴守戒律、清凈身心的人士，以及斷絕塵世、虔誠信仰的客人，不約而同地來到這裡，包括慧永（和慧遠大師的老師安公 पहले住在西林寺）、慧持（慧遠大師同母的弟弟）、道生、曇順（都是鳩摩羅什的弟子）、僧睿、曇恒、道昺、曇詵、道敬（都是慧遠大師的門人）、佛馱耶舍（翻譯為覺明，是罽賓國人）、佛馱跋陀羅（翻譯為覺賢，是迦毗羅衛國人）。名士劉程之（號遺民）、張野、周續之、張詮、宗炳、雷次宗等人，結社唸佛，世人稱他們為『十八賢』。他們又率領大眾一百二十三人，共同修習凈土法門，塑造西方三聖像，建立齋戒併發誓，讓劉遺民撰寫發願文，而王喬之等人，又作唸佛三昧詩，來表達志向。聽說鳩摩羅什（Kumārajīva）進入關中，慧遠大師派人送信通好。鳩摩羅什回信說：『收到您翻譯的經文，略微聽聞您的風範德行。經書上說，末法時代的東方，有護法菩薩，敬佩您啊，仁者，好好弘揚佛法。』釋惠要苦於山中沒有計時工具，於是在水面上，設定十二片芙蓉葉，隨著水波轉動，來區分白天和夜晚，作為修行唸佛的節律，稱之為『蓮華漏』。慧遠大師在山中居住三十年，足跡不進入世俗，唯獨以凈土法門，勤奮地念佛。最初十一年，澄凈心念，三次見到聖像，深沉厚重而不說話。后十九年七月最後一天晚上，在般若臺的東龕，正從禪定中起身，見到阿彌陀佛（Amitābha）身滿虛空，圓 滿光明。觀音勢至。侍立左右。又見昔所睹諸聖。咸在目前。乃嘆曰。吾始知凈土之可歸矣。即以晉義熙十二年八月初。終於東林。春秋八十有三。著懷感論。及大乘大義等論。凡十餘卷。門人立碑于廬山。謚曰辯覺尊者。
【English Translation】 Yong then said to the governor Huan Yi: 'Venerable Yuan (a respectful title for Huiyuan) is about to propagate the Dharma, but the place where this poor monk dwells is too narrow to live in.' At that time, a monk dreamed that the mountain god told him: 'This mountain is sufficient to enshrine the spirit, I hope you will not go elsewhere.' That night, there was heavy rain and thunder. The next morning, the forest was widely opened, and white sand covered the ground. Phoebe nanmu and catalpa trees were all over the ground, not knowing where they came from. Yi was very respectful and moved, so he built a temple for him, naming the main hall 'Shenyun' (Divinely Transported). Because it was east of Yong's residence, it was called 'Donglin Temple' (East Forest Temple). Master Huiyuan once said to the monks that there are many kinds of Samadhi (三昧), but the one that is effective and easy to advance is mindfulness of the Buddha (唸佛). Therefore, those who strictly observe the precepts and purify their minds, and those who have cut off the world and have pure faith, came here uninvited, including Huiyong (who lived in the West Forest Temple with Master An, Huiyuan's teacher), Huichi (Huiyuan's brother from the same mother), Daosheng, Tanshuan (both disciples of Kumārajīva), Sengrui, Tanheng, Daobing, Tanshen, Daojing (all disciples of Huiyuan), Buddhayasas (translated as Jue Ming (覺明), a native of Kipin (罽賓國)), Buddhabhadra (translated as Jue Xian (覺賢), a native of Kapilavastu (迦毗羅衛國)). Famous scholars Liu Chengzhi (劉程之) (號遺民), Zhang Ye (張野), Zhou Xuzhi (周續之), Zhang Quan (張詮), Zong Bing (宗炳), and Lei Cizong (雷次宗) and others, formed a society to practice mindfulness of the Buddha, and were known as the 'Eighteen Sages' by the world. They also led a crowd of one hundred and twenty-three people to cultivate the Pure Land (凈土) practice together, made statues of the Three Saints of the West, established a fast and made vows, and asked Liu Yimin to write a vow, while Wang Qiao and others wrote poems on the Samadhi of Mindfulness of the Buddha to express their aspirations. Hearing that Kumārajīva (鳩摩羅什) had entered Guanzhong (關中), Huiyuan sent a letter to communicate with him. Kumārajīva replied in a letter: 'I have received the translations you sent, and have heard a little about your demeanor and virtue. The scriptures say that in the East in the Age of Degenerate Dharma (末法時代), there are Dharma-protecting Bodhisattvas (護法菩薩). I admire you, benevolent one, for promoting the Dharma well.' Shi Huiyao (釋惠要) was troubled by the lack of a timekeeping device in the mountains, so he set up twelve lotus leaves on the water, which turned with the waves to divide day and night, as a rhythm for practicing the Dharma, called the 'Lotus Clock' (蓮華漏). Master Huiyuan lived in the mountains for thirty years, and his footprints did not enter the secular world. He diligently practiced mindfulness of the Buddha with the Pure Land method. In the first eleven years, he purified his mind and contemplated, and saw the holy image three times, profound and silent. On the last night of July in the nineteenth year, in the east niche of the Prajna Terrace (般若臺), just as he was rising from Samadhi (禪定), he saw Amitābha Buddha (阿彌陀佛) filling the void, round and full of light. Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至) stood on the left and right. He also saw all the saints he had seen in the past, all in front of him. Then he sighed and said, 'I now know that the Pure Land is a place to return to.' He passed away in Donglin Temple at the beginning of August in the twelfth year of Yixi (義熙) of the Jin Dynasty, at the age of eighty-three. He wrote 'Treatise on Embracing Feelings' (懷感論) and 'Treatise on the Great Meaning of Mahayana' (大乘大義論), more than ten volumes in all. His disciples erected a monument on Mount Lu (廬山), and his posthumous title was 'Venerable Bianjue' (辯覺尊者).
光之中。有諸化佛。觀音勢至左右侍立。又見水流光明。分十四支。流注上下。演說苦空無常無我之音。佛告之曰。我以本願力故。來安慰汝。汝后七日。當生我國。又見佛馱邪舍慧持(義熙八年先逝)慧永(義熙十年先逝)劉遺民(義熙六年先逝)在佛之側。前揖師曰。師志在先。何來之晚。師語法凈惠寶曰。吾始居此。十一年中。三見佛相。今復見之。吾生凈土必矣。又曰。七日之期。斯為漸矣。即寢疾。制遺誡曰。吾昔以知命之年。托業此山。自審有必盡之期。便欲絕跡外緣。以求其志。良由性弱於斷。遂令同趣相引。時賢過眷。情以類感。不覺形與運頹。今年已八十三矣。仰尋違離之誨。俯慨自負之心。徒令此生虛謝。以悼往疾之深。今于至時露骸松林之下。即嶺為墳。與土木同狀。此乃古人之禮。汝等勿違。茍神理不昧。庶達其誠。大哀世尊。亦當祐之以道。門徒號慟。若喪父母。師以世情難割。乃制七日展哀。至期始順寂。即義熙十二年八月六日也。弟子不忍露屍。與潯陽太守阮侃。奉全軀舉葬于西嶺。累石為塔。所著經論諸序銘贊詩記凡十卷。號廬山集。粵稽凈土法門。雖傳於震朝。至佛圖澄而著。由澄而得道安。安之門有遠公。負荷至教。廣大聖道。名重帝王。法流天下。百世之下。推師為凈業始祖
【現代漢語翻譯】 現代漢語譯本 光明之中，有諸多化身佛，觀音（Avalokiteśvara，觀世音菩薩）和大勢至（Mahāsthāmaprāpta，大勢至菩薩）在左右侍立。又見到流水發出光明，分為十四支流，上下流淌，演說苦、空、無常、無我之音。佛告訴慧遠大師說：『我以本願力的緣故，前來安慰你。你過七日，應當往生我的國土（指西方極樂世界）。』 又見到佛馱跋陀羅（Buddhabhadra，意為覺賢）、慧持（慧持法師，義熙八年先去世）、慧永（慧永法師，義熙十年先去世）、劉遺民（劉遺民居士，義熙六年先去世）在佛的旁邊。他們向前向慧遠大師作揖說：『老師您的志向在先，為何來得這麼晚？』慧遠大師告訴法凈、惠寶說：『我最初居住在這裡，十一年中，三次見到佛的法相，現在又見到了，我往生凈土必定無疑了。』 又說：『七日的期限，漸漸逼近了。』隨即臥病在床，制定遺囑說：『我過去在知天命之年（五十歲），寄身於這座山中。自己審度有必定終結的期限，便想斷絕一切外在的緣分，來追求我的志向。實在是因為天性軟弱不能果斷，於是讓志同道合的人互相吸引。當時的賢士們過分地關愛我，情感以同類相感應，不知不覺形體隨著歲月衰頹。今年我已經八十三歲了。仰望追尋違背離棄的教誨，俯首感嘆辜負自己的心意，白白讓此生虛度，以哀悼往日疾病的深重。現在在臨終之時將遺骸暴露在松樹林下，以山嶺為墳墓，與泥土木頭一樣。這是古人的禮節，你們不要違背。如果神理不昏昧，或許能表達我的誠意。大慈大悲的世尊，也應當用佛法保佑他。』 門徒們號啕大哭，如同喪失父母。慧遠大師因為世俗人情難以割捨，於是制定七日展哀的規定，到期才安詳地去世，即義熙十二年八月六日。弟子們不忍心暴露遺體，與潯陽太守阮侃，將整個遺體舉葬在西嶺，堆積石頭作為塔。所著的經論、諸序、銘、贊、詩、記，共有十卷，號為《廬山集》。 追溯凈土法門，雖然傳入中國，到佛圖澄（Fotucheng，一位來自西域的僧人）才顯著。由佛圖澄而傳到道安（Dao'an，東晉時期著名僧人），道安的門下有慧遠大師。慧遠大師承擔弘揚至高教義的重任，廣大聖道，名聲受到帝王的重視，佛法流傳天下。百世之後，推舉慧遠大師為凈土宗的始祖。
【English Translation】 English version Within the light, there were numerous manifested Buddhas, with Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength) standing on either side. Furthermore, he saw streams of water emitting light, dividing into fourteen branches, flowing upwards and downwards, expounding the sounds of suffering, emptiness, impermanence, and non-self. The Buddha told Huiyuan (Huiyuan, a prominent Buddhist monk) , 'Because of my original vows, I have come to comfort you. In seven days, you shall be reborn in my land (referring to the Western Pure Land).' He also saw Buddhabhadra (meaning 'Wise and Auspicious'), Huichi (Huichi, a monk who passed away in the eighth year of the Yixi era), Huiyong (Huiyong, a monk who passed away in the tenth year of the Yixi era), and Liu Yimin (Liu Yimin, a lay Buddhist who passed away in the sixth year of the Yixi era) beside the Buddha. They bowed to Huiyuan and said, 'Teacher, your aspiration came first, why have you come so late?' Huiyuan told Fajing and Huibao, 'When I first resided here, I saw the Buddha's form three times in eleven years, and now I see it again. My rebirth in the Pure Land is certain.' He also said, 'The seven-day period is gradually approaching.' Then he fell ill in bed and made a will, saying, 'In the year I knew my destiny (at the age of fifty), I entrusted myself to this mountain. I judged that there would be a definite end, so I wanted to cut off all external connections to pursue my aspirations. It was really because my nature was too weak to be decisive, so I allowed like-minded people to attract each other. The virtuous people of the time cared for me excessively, and emotions resonated with each other, unknowingly my body declined with the years. This year I am already eighty-three years old. Looking up to seek the teachings of separation and detachment, I bow my head and lament my self-reproach, letting this life pass in vain, to mourn the depth of past illnesses. Now, at the time of death, expose my remains under the pine forest, with the ridge as my tomb, the same as earth and wood. This is the etiquette of the ancients, do not violate it. If the divine principle is not obscured, perhaps it can express my sincerity. The Greatly Compassionate World Honored One, should also bless him with the Dharma.' The disciples wailed as if they had lost their parents. Huiyuan, because worldly emotions were difficult to sever, then made a rule to extend mourning for seven days, and only then did he pass away peacefully, which was the sixth day of the eighth month of the twelfth year of the Yixi era. The disciples could not bear to expose the body, and with Ruan Kan, the governor of Xunyang, they buried the entire body on the West Ridge, piling stones as a pagoda. The scriptures, treatises, prefaces, inscriptions, eulogies, poems, and records he wrote totaled ten volumes, called the 'Lushan Collection'. Tracing back the Pure Land Dharma, although it was introduced to China, it only became prominent with Fotucheng (a monk from the Western Regions). From Fotucheng it was passed on to Dao'an (a famous monk during the Eastern Jin Dynasty), and under Dao'an was Huiyuan. Huiyuan shouldered the heavy responsibility of promoting the supreme teachings, the vast sacred path, and his name was valued by emperors, and the Dharma spread throughout the world. After hundreds of generations, Huiyuan is regarded as the founder of the Pure Land School.
焉。
慧永
河內潘氏。年十二出家。事沙門竺曇現。初習禪于恒山。與遠師同依安法師。期結宇羅浮。及遠師為安公所留。師乃欲先度五嶺。太元初。至潯陽。刺史陶范素挹道風。乃留憩廬山。舍宅為西林以奉。師布衣蔬食。精心克己。容嘗含笑。語不傷物。峰頂別立茅室。時往禪思。至其室者。常聞異香。因號香谷。一虎同居。人至輒驅去。遠師來之。龍泉桓伊為立東林。三十年影不出山。師居西林。亦如之。嘗因法事至近邑。還山。薄暮。烏橋營主醉騎馬當道。遮師不聽去。師以杖指馬。馬驚走。營主僕地。師捧慰之。遂還。營主病。往寺悔罪。師曰。非貧道意。為禱之。尋愈。鎮南將軍何無忌鎮潯陽。至虎溪。請遠公及師。遠公持名望。從徒百餘。高言華論。舉止可觀。師衲衣半脛。荷錫捉缽。松下飄然而至。無忌謂眾曰。永公清散之風。乃多於遠師也。師標誠植愿。動在安養。義熙十年。在疾。忽斂衣求屣欲起。眾驚問師曰。佛來也。言終而化。異香七日方歇。葬于寺之西南。春秋八十三。
慧持
遠公同母弟也。幼讀書。一日所記。常敵十日。年十八。與兄同事安公。遍學眾經。遊刃三藏。及安公在襄陽。遣遠公與師東下。遂止廬山。師形長八尺。衲衣垂膝。徒屬三百。師為上
【現代漢語翻譯】 慧永（Huiyong）：
河內潘氏人。十二歲出家，侍奉沙門竺曇現（Zhu Tanxian）。最初在恒山學習禪定，與遠師（Yuanshi，即慧遠）一同依止安法師（An Fashi）。曾計劃在羅浮山結廬隱居，但因遠師被安法師挽留，慧永便想先去五嶺。太元初年，到達潯陽。刺史陶范（Tao Fan）一向仰慕他的道風，便留他在廬山居住，捨棄住宅作為西林寺供奉他。慧永身穿布衣，吃粗糧蔬菜，內心嚴格約束自己，臉上總是帶著笑容，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。遠師來訪時，龍泉桓伊（Huan Yi）為他建立了東林寺。三十年間，慧永的身影沒有離開過山。他住在西林寺，也像這樣。曾經因為法事到附近的縣邑，返回山中時，傍晚，烏橋的營主喝醉了騎馬擋住道路，不讓他過去。慧永用手杖指著馬，馬受驚跑開，營主摔倒在地。慧永扶起他安慰他，然後就回去了。營主生病，前往寺廟懺悔罪過。慧永說：『這不是貧僧的本意。』為他祈禱，不久就痊癒了。鎮南將軍何無忌（He Wuji）鎮守潯陽，到虎溪拜訪遠公和慧永。遠公憑藉名望，跟隨的弟子有一百多人，高談闊論，舉止可觀。慧永穿著半截的破舊僧衣，拿著錫杖和缽，輕飄飄地從松樹下走來。何無忌對眾人說：『慧永的清高散淡之風，比遠師還要多啊。』慧永表明真誠的願望，行動都在安養凈土。義熙十年，生病時，忽然整理衣服，穿上鞋子想要起身。眾人驚慌地問他：『是佛來了嗎？』說完就圓寂了。奇異的香味七天才消散。安葬在寺廟的西南方。享年八十三歲。
慧持（Huichi）：
是遠公（Yuangong，即慧遠）同母的弟弟。年幼時讀書，一天所記住的內容，常常抵得上別人十天。十八歲時，與哥哥一同侍奉安公（Angong，即安法師），廣泛學習各種經典，精通三藏。等到安公在襄陽時，派遣遠公和慧持東下，於是就住在廬山。慧持身材高大，有八尺，穿著僧衣垂到膝蓋，門徒有三百人。慧持作為上座。
【English Translation】 Huiyong:
A native of the Pan family in Henan. He became a monk at the age of twelve, serving the Shramana Zhu Tanxian. He initially studied Chan (Zen) in Hengshan, and together with Master Yuan (Yuanshi, i.e., Huiyuan) relied on Dharma Master An (An Fashi). They planned to build a hermitage in Luofu Mountain, but because Master Yuan was retained by Dharma Master An, Huiyong intended to go to the Five Ridges first. In the early years of the Taiyuan era, he arrived in Xunyang. The governor Tao Fan had always admired his Daoist demeanor, so he kept him in Mount Lu, donating his residence as the West Forest Temple to serve him. Huiyong wore cloth clothes, ate coarse grains and vegetables, strictly restrained himself inwardly, always had a smile on his face, and spoke without harming others. He built a thatched hut separately on the top of the peak, and often went there for meditation. Those who came 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 when people came. When Master Yuan came to visit, Huan Yi of Longquan built the East Forest Temple for him. For thirty years, Huiyong's figure did not leave the mountain. He lived in the West Forest Temple, just like that. Once, because of a Dharma event, he went to a nearby county, and when he returned to the mountain, at dusk, the camp owner of Wuqiao, drunk, rode his horse and blocked the road, not allowing him to pass. Huiyong pointed at the horse with his staff, and the horse was startled and ran away, and the camp owner fell to the ground. Huiyong helped him up and comforted him, and then left. The camp owner fell ill and went to the temple to repent of his sins. Huiyong said, 'This was not this poor monk's intention.' He prayed for him, and he soon recovered. General He Wuji, who was guarding Xunyang, visited Master Yuan and Huiyong at Tiger Creek. Master Yuan, relying on his reputation, had more than a hundred disciples following him, speaking eloquently and behaving admirably. Huiyong, wearing a tattered robe that reached his knees, carrying a staff and a bowl, drifted from under the pine trees. He Wuji said to the crowd, 'Huiyong's pure and unrestrained style is even greater than Master Yuan's.' Huiyong expressed his sincere wishes, and his actions were all in the Pure Land of Bliss. In the tenth year of the Yixi era, when he was ill, he suddenly straightened his clothes, put on his shoes, and wanted to get up. The crowd asked him in surprise, 'Is the Buddha coming?' As soon as he finished speaking, he passed away. The strange fragrance did not dissipate for seven days. He was buried in the southwest of the temple. He lived to be eighty-three years old.
Huichi:
He was Master Yuan's (Yuangong, i.e., Huiyuan) younger brother from the same mother. When he was young, he studied and what he remembered in one day often equaled what others remembered in ten days. At the age of eighteen, he served Dharma Master An (Angong, i.e., An Fashi) together with his brother, widely studying various scriptures and mastering the Tripitaka. When Dharma Master An was in Xiangyang, he sent Master Yuan and Huichi east, and so they stayed in Mount Lu. Huichi was tall, eight feet tall, wearing a robe that reached his knees, and had three hundred disciples. Huichi served as the senior monk.
首。豫章太守范寧。請師講法華經阿毗曇論。四方云聚。瑯瑘王珣與范寧書問。遠持二公孰愈。寧曰。誠謂賢兄賢弟。珣復書曰。但令如弟誠未之有。況復賢邪。羅什在關中。遙相欽敬。每致書通好。隆安三年。辭兄入蜀。遠公留之曰。人生愛聚。汝獨樂離。師曰。滯情愛聚者。本不應出家。今既割欲求道。正以西方為期耳。即悵然而別。至成都[郫-卑+((白-日+田)/廾)]縣。居龍淵寺。大弘佛法。升其堂者。號登龍門。義熙八年順寂。春秋七十六。臨終遺命。務嚴律儀。專心凈業。以東間經籍付道泓。西間法典付曇蘭。以泓行業清敏。蘭神悟天發。並能繼軌師蹤焉。
道生
魏氏。鉅鹿人。幼從竺法汰出家。披對經誥。一覽能誦。年在志學。便登講座。吐納明辯。雖宿望莫敢酬抗。初依廬山。常以入道之要。慧解為本。乃與僧睿慧嚴慧觀等。遊學長安。從羅什受業。關中僧徒。咸仰神悟。嘗喟然嘆曰。自經典東流。譯人重阻。多滯權文。鮮通圓義。若亡筌得魚。始可以言道矣。於是校閱真俗。精練空有。研思因果。乃立善不受報及頓悟成佛義。又著二諦論。佛性常有論。佛無凈土論。應有緣論。並籠罩舊說。妙有淵旨。守文之徒。嫌嫉競起。師又以法顯三藏所翻泥洹經本先至。六卷成文。經
【現代漢語翻譯】 現代漢語譯本： 首先是慧遠（Huiyuan）。豫章太守范寧（Fan Ning）請慧遠講《法華經》（Lotus Sutra）和《阿毗曇論》（Abhidharma）。四方學者雲集。瑯琊王珣（Wang Xun）寫信給范寧，詢問慧遠和道安（Dao'an）二人誰更優秀。范寧回答說：『我認為他們是賢兄賢弟。』王珣回信說：『只要能像弟弟一樣，就已經很難得了，更何況要像哥哥一樣呢？』鳩摩羅什（Kumarajiva）在關中，遙相欽佩慧遠，經常寫信互相問候。隆安三年，慧遠告別兄長前往蜀地。慧遠挽留他說：『人生都喜歡相聚，唯獨你喜歡分離。』慧遠說：『執著于情感和相聚的人，本來就不應該出家。如今我已經割捨慾望追求佛道，正是以西方凈土為目標。』於是悵然告別。慧遠到達成都[郫-卑+((白-日+田)/廾)]縣，住在龍淵寺，大力弘揚佛法。凡是登上他講堂的人，都被稱為『登龍門』。義熙八年，慧遠安詳去世，享年七十六歲。臨終遺囑，務必嚴守戒律，專心修習凈土法門。將東邊的經籍交給道泓（Dao Hong），西邊的法典交給曇蘭（Tanlan），因為道泓行為清廉敏捷，曇蘭神思敏悟，天資聰穎，都能繼承慧遠的遺志。
道生（Daosheng） 道生是魏郡人，鉅鹿人。年幼時跟隨竺法汰（Zhu Fatai）出家。閱讀經書，一覽就能背誦。到了求學的年齡，便登上講座，口才流暢，辯論清晰，即使是年長的學者也不敢與他爭辯。最初依止廬山，常以領悟佛道的關鍵在於智慧的理解為根本。於是與僧睿（Sengrui）、慧嚴（Huiyan）、慧觀（Huiguan）等人，遊學長安，跟隨鳩摩羅什學習。關中的僧人都仰慕他的神悟。他曾經感嘆說：『自從佛經傳入中國，翻譯的人困難重重，大多停留在權宜之計的文字上，很少能通達圓滿的意義。如果能像忘記捕魚的工具而得到魚一樣，才可以談論佛道了。』於是校對真經和俗經，精研空和有，研究因果。於是提出了『善不受報』以及『頓悟成佛』的義理。又著有《二諦論》（Two Truths），《佛性常有論》（Buddha-nature is Eternal），《佛無凈土論》（Buddhas do not have Pure Lands），《應有緣論》（Conditional Existence）。都超越了舊有的說法，蘊含著精妙深遠的旨意。拘泥於文字的人，嫉妒紛紛而起。道生又因為法顯（Faxian）三藏所翻譯的《泥洹經》（Nirvana Sutra）原本先到，六卷成文，經
【English Translation】 English version: First, there was Huiyuan. Fan Ning, the governor of Yuzhang, invited him to lecture on the Lotus Sutra and the Abhidharma. Scholars gathered from all directions. Wang Xun of Langya wrote to Fan Ning, asking who was better, Huiyuan or Dao'an. Fan Ning replied, 'I consider them to be like virtuous elder and younger brothers.' Wang Xun replied, 'To be like the younger brother is already rare, let alone like the elder brother.' Kumarajiva, in Guanzhong, admired Huiyuan from afar and often exchanged letters. In the third year of the Long'an era, Huiyuan bid farewell to his elder brother to go to Shu. Huiyuan tried to persuade him to stay, saying, 'People love to gather together, but you alone enjoy separation.' Huiyuan replied, 'Those who cling to emotions and gatherings should not have left home in the first place. Now that I have renounced desires to seek the Way, I am aiming for the Western Pure Land.' So he sadly departed. Huiyuan arrived in Chengdu [郫-卑+((白-日+田)/廾)] County and resided in Longyuan Temple, vigorously propagating the Dharma. Those who ascended his lecture hall were called 'Ascending the Dragon Gate.' In the eighth year of the Yixi era, Huiyuan passed away peacefully at the age of seventy-six. His dying wish was to strictly observe the precepts and wholeheartedly cultivate the Pure Land practice. He entrusted the scriptures on the east side to Dao Hong, and the Dharma texts on the west side to Tanlan, because Dao Hong was pure and quick in his actions, and Tanlan was spiritually enlightened and naturally intelligent, and both could continue Huiyuan's legacy.
Daosheng Daosheng was from the Wei clan, a native of Julu. In his youth, he left home to become a monk under Zhu Fatai. He read the scriptures and could recite them after one glance. At the age of learning, he ascended the lecture seat, speaking fluently and debating clearly, so that even senior scholars dared not argue with him. Initially, he relied on Mount Lu and always considered the key to entering the Way to be based on wisdom and understanding. Therefore, he traveled to Chang'an with Sengrui, Huiyan, Huiguan, and others to study under Kumarajiva. The monks in Guanzhong admired his spiritual insight. He once sighed and said, 'Since the Buddhist scriptures were introduced to China, the translators have faced great difficulties, mostly dwelling on expedient words and rarely understanding the complete meaning. If one can forget the fishing net after catching the fish, then one can talk about the Way.' Therefore, he collated the true and common scriptures, refined the understanding of emptiness and existence, and studied cause and effect. He then proposed the doctrines of 'good deeds not receiving retribution' and 'sudden enlightenment to Buddhahood.' He also wrote the Two Truths, Buddha-nature is Eternal, Buddhas do not have Pure Lands, and Conditional Existence. All of these surpassed the old theories and contained profound and subtle meanings. Those who clung to the literal meaning became jealous and arose in opposition. Daosheng also, because the original Nirvana Sutra translated by the Tripiṭaka Faxian arrived first, with six volumes completed, the sutra
云。除一闡提。皆有佛性。師云。夫稟質二儀。皆有涅槃正因。闡提含生之類。何得獨無佛性。蓋是經來未盡耳。乃唱闡提之人皆得成佛。時大本未傳。孤明先發。舊學僧黨以為背經。遂顯大眾。擯而遣之。師正容誓曰。若我所說背經。當見身癘疾。若與實相不背。愿舍壽之日。踞師子座。遂拂衣而行。及后大經至聖行品云。一闡提人雖復斷善。猶有佛性。於是諸師皆為愧服。師被擯南。還入虎邱山。聚石為徒。講涅槃經。至闡提處。則說有佛性。且曰。如我所說。契佛心否。群石皆為點頭。旬日學眾雲集。忽雷震青園。佛殿有龍昇天。因改寺曰龍光。師于寺請罽賓律師。譯彌沙塞律。傳於世。既而辭眾。復投廬山。預蓮社。久之還都。止青霞寺。宋文帝大會沙門。親御地筵。食至良久。眾疑過中。帝曰。始可中耳。生乃曰。白日麗天。天言始中。何得非中。遂舉箸而食。一眾從之。莫不嘆其機辯。時王弘范泰顏延之並挹敬風猷。相從問道。元嘉十一年十一月庚子。于廬山。升座說法。將畢。眾見麈尾紛然墜地。隱幾而化。宛若入定。諸師聞之。益信前誓有證。
曇順
黃龍人。幼出承訓。羅什講釋群經。妙盡色空無著之旨。什嘆曰。此子奇器也。後來廬山同修凈業。寧蠻校尉劉遵孝。于江陵立寺。要師
【現代漢語翻譯】 現代漢語譯本：云公（云法師）。除了斷善根的一闡提（Icchantika，指斷絕一切善根的人）之外，所有眾生都有佛性。云法師說：『凡是稟受天地之氣的，都具有涅槃（Nirvana，佛教術語，指解脫）的正因。一闡提這類有生命的眾生，為什麼唯獨沒有佛性呢？』大概是經文還沒有完全傳來的緣故。於是公開宣稱一闡提之人都能成佛。當時《大般涅槃經》（Mahāparinirvāṇa Sūtra）的大本還沒有傳來，云法師的見解獨自先發。舊學僧侶認為他違背經義，於是在大眾面前，排斥並遣送他離開。云法師神色莊重地發誓說：『如果我所說的違背經義，就讓我身患惡疾；如果與實相不違背，愿我在壽命終結之日，安坐獅子座。』於是拂袖而去。等到後來《大般涅槃經》的聖行品傳來，其中說：『一闡提人即使斷絕了善根，仍然具有佛性。』於是眾僧都感到慚愧佩服。云法師被排斥到南方，又回到虎邱山。聚集石頭作為徒眾，講解《涅槃經》。講到一闡提之處，就說他們具有佛性，並且說：『像我所說的，符合佛的心意嗎？』群石都點頭。十天之內，學眾雲集。忽然雷震青園，佛殿有龍昇天。因此改寺名為龍光。云法師在寺中請來罽賓（Kashmir）的律師，翻譯《彌沙塞律》（Mahīśāsaka Vinaya），流傳於世。不久之後，他向大眾告別，又前往廬山，參與蓮社（一個佛教社團）。很久之後回到都城，住在青霞寺。宋文帝（Emperor Wen of Song）大會沙門（Śrāmaṇa，佛教出家人的通稱），親自在地上鋪設筵席。吃飯過了很久，眾人都懷疑過了中午。文帝說：『現在才可以算是中午吧。』云法師於是說：『白日高照，天說現在是中午，怎麼能說不是中午呢？』於是拿起筷子吃飯，大家都跟著他。沒有不讚嘆他的機智善辯的。當時王弘（Wang Hong）、范泰（Fan Tai）、顏延之（Yan Yanzhi）都敬佩他的風範，跟隨他問道。元嘉十一年十一月庚子，在廬山，升座說法。將要結束時，眾人看見麈尾（一種拂塵）紛紛墜地，云法師靠著幾案圓寂，就像進入禪定一樣。眾僧聽到這件事，更加相信他之前的誓言得到了驗證。
曇順（Tan Shun）
黃龍人。年幼時出家侍奉承訓法師。鳩摩羅什（Kumārajīva）講解翻譯各種經典，精妙地闡述了色空無著的旨意。鳩摩羅什讚歎說：『這個孩子是奇才啊。』後來在廬山一同修行凈土法門。寧蠻校尉劉遵孝（Liu Zunxiao），在江陵建立寺廟，邀請曇順法師前去。
【English Translation】 English version: Master Yun. Except for Icchantikas (those who have severed all roots of goodness), all beings possess Buddha-nature. The Master said, 'All that receive the essence of the two elements (heaven and earth) possess the true cause of Nirvana (liberation). Why would Icchantikas, beings with life, alone lack Buddha-nature?' It is probably because the scriptures have not been fully transmitted yet.' Thereupon, he publicly proclaimed that Icchantikas could all attain Buddhahood. At that time, the complete version of the Mahāparinirvāṇa Sūtra had not yet arrived, and Master Yun's view was the first to be expressed. The old school monks thought he was contradicting the scriptures, so in front of the assembly, they ostracized and sent him away. Master Yun solemnly vowed, 'If what I say contradicts the scriptures, may I be afflicted with leprosy; if it does not contradict reality, may I, on the day of my death, sit on a lion throne.' Then he brushed his sleeves and left. Later, when the chapter on Holy Conduct from the Mahāparinirvāṇa Sūtra arrived, it said, 'Even though Icchantikas have severed their roots of goodness, they still possess Buddha-nature.' Thereupon, all the monks were ashamed and admired him. Master Yun was ostracized to the south and returned to Tiger Hill. He gathered stones as disciples and lectured on the Nirvana Sutra. When he came to the part about Icchantikas, he said that they possessed Buddha-nature, and also said, 'Does what I say accord with the Buddha's mind?' The stones all nodded. Within ten days, students gathered like clouds. Suddenly, thunder shook Green Garden, and a dragon ascended to heaven from the Buddha hall. Therefore, the temple was renamed Longguang (Dragon Light). At the temple, Master Yun invited a Vinaya master from Kashmir to translate the Mahīśāsaka Vinaya, which was passed down to the world. Soon after, he bid farewell to the assembly and went to Mount Lu, joining the Lotus Society (a Buddhist community). After a long time, he returned to the capital and stayed at Qingxia Temple. Emperor Wen of Song held a grand assembly of Śrāmaṇas (Buddhist monks), personally setting up a feast on the ground. After eating for a long time, everyone suspected it was past noon. The Emperor said, 'Now it can be considered noon.' Master Yun then said, 'The sun shines brightly in the sky, and the sky says it is noon, how can it not be noon?' Then he picked up his chopsticks and ate, and everyone followed him. Everyone praised his wit and eloquence. At that time, Wang Hong, Fan Tai, and Yan Yanzhi all admired his demeanor and followed him to ask about the Dharma. On the day of Gengzi in the eleventh month of the eleventh year of Yuanjia, he ascended the seat to preach the Dharma on Mount Lu. As he was about to finish, everyone saw the horsetail whisk fall to the ground, and Master Yun passed away leaning on the table, as if entering Samadhi (a state of meditative consciousness). When the monks heard of this, they were even more convinced that his previous vow had been verified.
Tan Shun
A native of Huanglong. He became a monk at a young age, serving Master Chengxun. Kumārajīva lectured and translated various scriptures, exquisitely explaining the meaning of emptiness and non-attachment. Kumārajīva praised, 'This child is a prodigy.' Later, they practiced the Pure Land Dharma together on Mount Lu. Liu Zunxiao, the Ningman Commandant, established a temple in Jiangling and invited Master Tan Shun to go there.
經始。盛弘唸佛三昧之道。宋元嘉二年。別眾坐逝。異香滿室。春秋七十九。
僧睿
冀州人。遊學諸方。嘗行經蜀西界。為人所掠。使牧羊。有商客異之。疑是沙門。及問。以經義無不綜達。即出金贖之。后遊歷天竺諸國。還至關中。從羅什咨稟經義。羅什翻法華經。以竺法護本云。天見人人見天。什曰。此言過質耳。睿曰。將非人天交接兩得相見。什喜。遂用其文。久之。來入廬山。依遠公修凈業。既而適京師。止烏衣寺。講說眾經。聽者推服。宋彭城王義康。要入第受戒。師曰。禮聞來學。王乃入寺。祇奉戒法。王以貂裘奉師。常用敷坐。王密令以錢三萬買之。師曰。此雖非所宜服。然王之所施。不可棄也。王聞益加敬。謝靈運篤好佛理。殊方俗音。多所通解。嘗以經中字音。求證於師。因爲著十四音訓。梵漢昭然。元嘉十六年。無疾告眾曰。吾將行矣。即面西合掌而亡。眾見臥內一金蓮華倏爾而隱。春秋八十五。
曇恒
河東人。童孺依遠公出家。年甫十三。便能講說。內外典籍無不通貫。德行清孤。物情推服。常有群鹿。馴繞座隅。自入廬山。專志凈業。義熙十四年。端坐合掌。厲聲唸佛而化。春秋七十二。
道昺
潁川人。陳氏。幼出家。為遠公弟子。該通經律。
【現代漢語翻譯】 現代漢語譯本 釋經。盛弘揚唸佛三昧（nian fo san mei，唸佛的專注狀態）的修行方法。宋元嘉二年，在眾人面前坐化圓寂。異香充滿整個房間。享年七十九歲。
僧睿（Sengrui）
冀州人。四處遊學。曾經路過蜀地西部邊界，被人掠走，讓他放羊。有商人覺得他與衆不同，懷疑他是出家人。詢問之後，發現他對佛經義理無不精通透徹，就拿出錢把他贖了出來。後來遊歷了天竺（Tian Zhu，古代印度）各國，返回關中，跟隨鳩摩羅什（Luoshi）請教佛經義理。鳩摩羅什翻譯《法華經》時，按照竺法護（Zhufahu）的譯本，有『天見人人見天』的說法。鳩摩羅什說：『這種說法過於直白。』僧睿說：『難道不是人天互相交接，雙方都能看見對方嗎？』鳩摩羅什聽了很高興，就採用了他的說法。過了很久，他來到廬山，依止慧遠（Huiyuan）大師修習凈土法門。之後前往京師，住在烏衣寺，講說各種佛經，聽眾都非常信服。宋彭城王劉義康（Liu Yikang），要請他到府邸受戒。僧睿說：『禮儀上講究來者求學。』彭城王於是來到寺廟，恭敬地接受戒法。彭城王贈送他一件貂皮裘衣，僧睿常常用來鋪在座位上。彭城王暗中派人用三萬錢買下這件裘衣。僧睿說：『這件衣服雖然不是我應該穿的，但是彭城王所贈送的，不能丟棄。』彭城王聽了更加敬佩他。謝靈運（Xie Lingyun）非常喜歡佛理，對各地的方言俗語，大多能夠理解。曾經用佛經中的字音，向僧睿請教考證。僧睿因此撰寫了《十四音訓》，梵文和漢文的音韻清晰明瞭。元嘉十六年，無病無災地告訴眾人說：『我將要走了。』隨即面向西方合掌而逝。眾人看見他臥室內一朵金蓮花忽然消失不見。享年八十五歲。
曇恒（Tanheng）
河東人。年幼時跟隨慧遠大師出家。年僅十三歲，就能講經說法，對內外典籍無不通曉貫通。德行清高孤潔，為人們所推崇信服。常常有成群的鹿，馴順地圍繞在他座位旁邊。自從進入廬山，專心致志地修習凈土法門。義熙十四年，端正地坐著合掌，大聲唸佛而往生。享年七十二歲。
道昺（Daobing）
潁川人，姓陳。年幼出家，是慧遠大師的弟子，精通經律。
【English Translation】 English version Shi Jing initiated and promoted the practice of Nianfo Samadhi (nian fo san mei, the focused state of mindfulness of the Buddha). In the second year of the Yuanjia era of the Song dynasty, he passed away while sitting in meditation before the assembly. A strange fragrance filled the room. He lived to the age of seventy-nine.
Sengrui
A native of Ji Province. He traveled and studied in various places. Once, while passing through the western border of Shu, he was abducted and made to herd sheep. A merchant found him extraordinary and suspected he was a monk. Upon questioning him, he found that he was thoroughly versed in the meaning of the scriptures, so he redeemed him with gold. Later, he traveled to various countries in Tianzhu (ancient India) and returned to Guanzhong, where he consulted Kumarajiva (Luoshi) on the meaning of the scriptures. When Kumarajiva was translating the Lotus Sutra, based on the translation by Dharmaraksa (Zhufahu), there was a saying: 'The heavens see people, and people see the heavens.' Kumarajiva said, 'This statement is too straightforward.' Sengrui said, 'Could it not be that humans and heavens interact and both can see each other?' Kumarajiva was pleased and adopted his wording. After a long time, he came to Mount Lu and relied on Master Huiyuan (Huiyuan) to cultivate Pure Land practices. Later, he went to the capital and stayed at Wuyi Temple, where he lectured on various scriptures, and the listeners were convinced. Liu Yikang, the Prince of Pengcheng of the Song dynasty, wanted to invite him to his residence to receive the precepts. Sengrui said, 'According to etiquette, one comes to learn.' The prince then came to the temple and respectfully received the precepts. The prince presented him with a sable fur coat, which Sengrui often used as a seat cushion. The prince secretly ordered someone to buy the coat for 30,000 coins. Sengrui said, 'Although this is not something I should wear, it was given by the prince and cannot be discarded.' The prince was even more respectful upon hearing this. Xie Lingyun was very fond of Buddhist principles and was able to understand many different dialects and customs. He once sought to verify the pronunciation of words in the scriptures with Sengrui. Sengrui then wrote the Fourteen Sound Exegesis, which clearly explained the phonetics of Sanskrit and Chinese. In the sixteenth year of the Yuanjia era, he told the assembly without illness, 'I am about to depart.' Then he faced west, joined his palms, and passed away. The assembly saw a golden lotus flower in his room suddenly disappear. He lived to the age of eighty-five.
Tanheng
A native of Hedong. He became a monk under Master Huiyuan at a young age. At the age of thirteen, he was able to lecture on the scriptures, and he was well-versed in both internal and external texts. His virtue was pure and solitary, and he was admired and trusted by the people. Often, herds of deer would tamely gather around his seat. Since entering Mount Lu, he had been dedicated to cultivating Pure Land practices. In the fourteenth year of the Yixi era, he sat upright, joined his palms, and passed away while loudly reciting the Buddha's name. He lived to the age of seventy-two.
Daobing
A native of Yingchuan, with the surname Chen. He became a monk at a young age and was a disciple of Master Huiyuan, proficient in the sutras and precepts.
兼明莊老。志節孤峻。言與行合。唸佛三昧。究心無間。義熙十四年。豫章太守王虔入山謁敬。請為山中主。用紹遠公之席。眾以道源法嗣。咸知宗仰。元嘉十二年。集眾唸佛。就座而化。春秋七十一。
曇詵
廣陵人。幼從遠公出家。勤修凈業。兼善講說。注維摩經。行於世。常著窮通論。以明宿修。述蓮社錄。以記往生。又能別識鳥獸毛色俊鈍之性。洞曉草木枝幹甘苦之味。妙盡其理。人知其有密證云。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。即加趺唸佛百聲。閉息遂絕。春秋八十。
道敬
瑯玡王氏。祖凝之。刺江州。遂從遠公出家。年十七。博通經論。日記萬言。每嘆戒律終身難全。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。蚤夜勿替。遠公歸寂。乃入若邪山。宋永初元年。謂眾曰。先師見命。吾其行矣。即端坐唱佛而化。眾見光明滿室。彌時方滅。春秋五十二。
佛馱邪舍
(晉言覺明)罽賓國婆羅門種。有沙門。至其家乞食。父本外道。怒驅之。遂手足攣躄。巫師謂曰。坐犯賢聖。即請此沙門。悔過旬日。乃瘳。因令邪捨出家。時年十三。隨師行曠野。與虎遇。邪舍曰。虎已飽。必不傷人。前行中道。果
【現代漢語翻譯】 現代漢語譯本 兼明莊老（兼通老莊思想）。志節孤峻（志向和節操高尚堅貞）。言與行合（言行一致）。唸佛三昧（通過唸佛達到禪定狀態）。究心無間（深入研究，沒有間斷）。義熙十四年（公元418年），豫章太守王虔入山謁敬（拜訪道敬）。請為山中主（請他主持山中事務），用紹遠公之席（繼承慧遠大師的地位）。眾以道源法嗣（眾人因為他是道源的繼承人），咸知宗仰（都知道並尊敬他）。元嘉十二年（公元435年），集眾唸佛（召集大家一起唸佛），就座而化（坐著圓寂）。春秋七十一（享年七十一歲）。
曇詵
廣陵人。幼從遠公出家（年幼時跟隨慧遠大師出家）。勤修凈業（勤奮修習凈土法門）。兼善講說（也擅長講解經義）。注維摩經（註釋《維摩詰經》），行於世（流傳於世）。常著窮通論（經常寫作關於窮困和顯達的理論），以明宿修（用來闡明前世的修行）。述蓮社錄（撰寫《蓮社錄》），以記往生（用來記錄往生凈土的人）。又能別識鳥獸毛色俊鈍之性（還能辨別鳥獸毛色的優劣和性情的遲鈍），洞曉草木枝幹甘苦之味（徹底瞭解草木枝幹的甘甜和苦澀的味道），妙盡其理（精妙地窮盡其中的道理）。人知其有密證云（人們知道他有秘密的證悟）。元嘉十七年（公元440年），集眾謂曰（召集大家說），『自建寺以來，至此五十年（自從建立寺廟以來，到這裡已經五十年了），吾之西行，最在其後（我往生西方極樂世界，就在不久之後了）。』即加趺唸佛百聲（於是結跏趺坐唸佛一百聲），閉息遂絕（停止呼吸就圓寂了）。春秋八十（享年八十歲）。
道敬
瑯玡王氏（瑯琊王氏），祖凝之（祖父是王凝之），刺江州（擔任江州刺史）。遂從遠公出家（於是跟隨慧遠大師出家），年十七。博通經論（廣泛通曉經書和論著），日記萬言（每天能記住一萬字）。每嘆戒律終身難全（常常嘆息戒律終身難以完全遵守），愿凈六根（希望清凈六根）。但稟一戒（只受持一條戒律），以為得度之要（作為得到解脫的關鍵）。遠公知其堅正許之（慧遠大師知道他堅定正直，允許了他）。篤志唸佛（專心致志地念佛），蚤夜勿替（早晚都不懈怠）。遠公歸寂（慧遠大師圓寂后），乃入若邪山（就進入若邪山）。宋永初元年（公元420年），謂眾曰（對大家說），『先師見命（先師慧遠大師來指示我），吾其行矣（我就要走了）。』即端坐唱佛而化（於是端正地坐著唱唸佛號而圓寂）。眾見光明滿室（大家看見光明充滿房間），彌時方滅（過了很久才消失）。春秋五十二（享年五十二歲）。
佛馱邪舍（Buddhayasas）
（晉言覺明）（翻譯成晉語是覺明的意思）罽賓國（Kashmir）婆羅門種（婆羅門種姓）。有沙門（有一位沙門），至其家乞食（到他家乞食）。父本外道（父親本來信奉外道），怒驅之（憤怒地驅趕他）。遂手足攣躄（於是手腳都攣縮癱瘓）。巫師謂曰（巫師說），『坐犯賢聖（這是因為冒犯了賢聖）。』即請此沙門（就請這位沙門），悔過旬日（懺悔了十天），乃瘳（才痊癒）。因令邪捨出家（因此讓佛馱耶捨出家），時年十三（當時十三歲）。隨師行曠野（跟隨師父行走在曠野中），與虎遇（遇到了老虎）。邪舍曰（佛馱耶舍說），『虎已飽（老虎已經吃飽了），必不傷人（一定不會傷害人）。』前行中道（繼續往前走），果（果然如此）。
【English Translation】 English version He combined understanding of Zhuangzi and Laozi. His aspirations and integrity were lofty and firm. His words and actions matched. He practiced the Samadhi of Buddha Recitation, diligently and without interruption. In the 14th year of the Yixi era (418 AD), Wang Qian, the governor of Yuzhang, entered the mountain to visit Dao Jing. He requested Dao Jing to be the leader of the mountain, succeeding the position of Yuan Gong (Huiyuan). The community, knowing him as a Dharma successor of Dao Yuan, all respected and looked up to him. In the 12th year of the Yuanjia era (435 AD), he gathered the community to recite the Buddha's name and passed away while seated. He was 71 years old.
Tan Shen
He was from Guangling. He became a monk under Yuan Gong (Huiyuan) in his youth. He diligently cultivated the Pure Land practice and was also skilled in lecturing. He wrote a commentary on the Vimalakirti Sutra, which circulated in the world. He often wrote 'Essays on Poverty and Success' to explain karmic causes from past lives. He compiled the 'Records of the Lotus Society' to record those who were reborn in the Pure Land. He could also distinguish the qualities of birds and animals by their fur and feathers, discerning their agility or dullness. He thoroughly understood the flavors of plants, knowing the sweetness and bitterness of their branches and stems, perfectly comprehending their principles. People knew he had secret attainments. In the 17th year of the Yuanjia era (440 AD), he gathered the community and said, 'Since the establishment of the temple, fifty years have passed. My journey to the West (Pure Land) will be soon after this.' He then sat in the lotus position, recited the Buddha's name a hundred times, stopped breathing, and passed away. He was 80 years old.
Dao Jing
He was from the Wang clan of Langya, his grandfather was Wang Ningzhi, who served as the governor of Jiangzhou. He became a monk under Yuan Gong (Huiyuan) at the age of seventeen. He was widely versed in scriptures and treatises, memorizing ten thousand words a day. He often lamented that it was difficult to fully observe the precepts throughout one's life, and wished to purify the six senses. He only received one precept, considering it essential for liberation. Yuan Gong (Huiyuan), knowing his firmness and integrity, permitted it. He devoted himself to reciting the Buddha's name, never ceasing day and night. After Yuan Gong (Huiyuan) passed away, he entered Mount Ruoye. In the first year of the Yongchu era of the Song dynasty (420 AD), he said to the community, 'My teacher has given me the order, I am about to depart.' He then sat upright, chanted the Buddha's name, and passed away. The community saw light filling the room, which disappeared after a long time. He was 52 years old.
Buddhayasas (覺明, Jue Ming)
(Translated as 'Awakened Understanding' in the Jin Dynasty language) He was a Brahmin from the country of Kashmir. A Shramana (monk) came to his house to beg for food. His father, originally a follower of non-Buddhist paths, angrily drove him away. Consequently, his hands and feet became contracted and paralyzed. A shaman said, 'This is because you have offended a sage.' They then invited the Shramana, repented for ten days, and were healed. Therefore, they allowed Buddhayasas to become a monk, at the age of thirteen. He followed his teacher into the wilderness and encountered a tiger. Buddhayasas said, 'The tiger is already full, it will not harm people.' They continued forward, and indeed, it was so.
見余骸。至十五。誦經日至萬言。以分衛廢業為憂(梵語分衛晉言乞食)。一羅漢來代乞食。年十九。誦經滿數百萬言。性度簡傲。不為諸人重。至三十猶為沙彌。復從舅氏。學五明論世間法術。至沙勒國。待遇隆厚。既而羅什至。乃從學阿毗曇論十誦律。什隨母反龜茲。師遂留止行化。符堅遣呂光伐龜茲。執羅什。師聞嘆曰。我興羅什。未盡懷抱。今忽羈虜。相見何期。后十年。師東至龜茲。盛弘法化。羅什在姑臧。遣信要之。師恐國人止其行。取清水以藥投之。咒數十言。與弟子洗足。即夜便發。比朝行數百里。追之不及。問弟子何所覺邪。答曰。惟聞疾風流響。兩目有淚。師又咒水。洗足乃止。既達姑臧。什已入長安。聞姚主逼以妾媵。嘆曰。羅什如好綿纊。何可使入棘林。羅什勸姚主。遣使迎師。既至。別立省寺于逍遙園。四事供養。一無所受。時至。分衛一食而已。時羅什譯出十住經。師更相徴決。辭理方定。師髭赤。善解毗婆沙論。時人號赤髭論主。秦弘始中。譯出四分律四十四卷。長阿含經二十二卷。義熙八年。來廬山入社。后辭還本國。自罽賓以虛空藏經一卷。寄商客至涼州。
佛馱䟦陀羅
(晉云覺賢)姓釋迦。迦維羅衛國人。甘露飯王裔末也。幼亡父母。出家為沙彌。年十六。博學
【現代漢語翻譯】 現代漢語譯本： 見到他的遺骸。到了十五歲，每天誦經達到萬言。他擔心因為乞食而荒廢學業（梵語分衛，漢譯為乞食）。一位羅漢前來代替他乞食。十九歲時，他誦經滿數百萬言。性格簡慢傲慢，不被眾人看重。到了三十歲還是個沙彌。他又跟隨舅舅學習五明論等世間法術。到了沙勒國，受到隆重的待遇。不久鳩摩羅什（Kumārajīva）到達，他就跟隨學習阿毗曇論和十誦律。鳩摩羅什跟隨母親返回龜茲（Kucha），他於是留下弘揚佛法。符堅（Fu Jian）派遣呂光（Lü Guang）攻打龜茲，抓獲了鳩摩羅什。他聽到后嘆息說：『我與鳩摩羅什，未能盡情交流，如今忽然被囚禁，相見還有什麼希望？』十年後，他東行到達龜茲，大力弘揚佛法。鳩摩羅什在姑臧（Guzang），派人送信邀請他。他擔心國人阻止他出行，取清水用藥投入其中，唸誦數十句咒語，讓弟子洗腳。當夜就出發了，到早晨已經走了數百里。追趕的人趕不上。他問弟子有什麼感覺。弟子回答說：『只聽到疾風的聲音，兩眼流淚。』他又唸咒水，洗腳才停止。到達姑臧后，鳩摩羅什已經進入長安（Chang'an）。聽說姚興（Yao Xing）逼迫鳩摩羅什娶妾，嘆息說：『鳩摩羅什如同美好的棉絮，怎麼能讓他進入荊棘叢林？』鳩摩羅什勸說姚興，派使者迎接他。到達后，在逍遙園（Xiaoyao Garden）另外設立省寺，四事供養，他一概不接受。時間到了，就出去乞食一餐而已。當時鳩摩羅什翻譯出《十住經》（Daśabhūmika Sūtra），他互相考證決斷，文辭義理才得以確定。他的鬍鬚是紅色的，善於講解《毗婆沙論》（Vibhāṣā），當時人稱他為『赤髭論主』。在秦弘始年間，翻譯出《四分律》（Dharmaguptaka Vinaya）四十四卷，《長阿含經》（Dīrgha Āgama）二十二卷。義熙八年，來到廬山（Mount Lu）加入社團。後來辭別返回本國，從罽賓（Kashmir）用《虛空藏經》（Ākāśagarbha Sūtra）一卷，寄託給商人帶到涼州（Liangzhou）。 佛馱䟦陀羅（Buddhabhadra），漢譯為覺賢（Juéxián），姓釋迦（Śākya），是迦維羅衛國（Kapilavastu）人，甘露飯王（Amṛtodana）的後裔。幼年喪失父母，出家為沙彌。十六歲時，博學多聞。
【English Translation】 English version: He saw his remains. By the age of fifteen, he recited ten thousand words of scripture daily. He worried about neglecting his studies due to alms-begging (Bhiksha in Sanskrit, meaning begging for food). An Arhat came to take his place in begging for alms. At nineteen, he had recited millions of words of scripture. His nature was simple and arrogant, and he was not respected by others. At thirty, he was still a Śrāmaṇera (novice monk). He also studied the five sciences and worldly arts from his maternal uncle. He went to the country of Shāle, where he was treated with great honor. Soon after, Kumārajīva arrived, and he began to study the Abhidhamma and the Daśa-bhāṇavāra-vinaya from him. Kumārajīva returned to Kucha with his mother, and he stayed behind to propagate the Dharma. Fu Jian sent Lü Guang to attack Kucha and captured Kumārajīva. Upon hearing this, he sighed, 'My association with Kumārajīva has not been fully realized, and now he is suddenly imprisoned. What hope is there of seeing each other again?' Ten years later, he traveled east to Kucha and vigorously propagated the Dharma. Kumārajīva, in Guzang, sent a letter inviting him. Fearing that the people of the country would prevent him from leaving, he took clear water, added medicine to it, and chanted dozens of mantras, then had his disciples wash their feet. He set off that night and traveled hundreds of miles by morning. Those who pursued him could not catch up. He asked his disciples what they felt. The disciples replied, 'We only heard the sound of the wind and our eyes were filled with tears.' He chanted over the water again and washed his feet, and then it stopped. After arriving in Guzang, Kumārajīva had already entered Chang'an. Hearing that Yao Xing was forcing Kumārajīva to take concubines, he sighed, 'Kumārajīva is like fine cotton; how can he be made to enter a thorny forest?' Kumārajīva advised Yao Xing to send an envoy to welcome him. After he arrived, a separate monastery was established for him in Xiaoyao Garden, and he was provided with the four requisites, but he accepted none of them. When the time came, he would go out to beg for food for one meal only. At that time, Kumārajīva translated the Daśabhūmika Sūtra, and they consulted and decided on the meaning together, so that the wording and principles could be established. His beard was red, and he was skilled in explaining the Vibhāṣā. People at the time called him the 'Red-Bearded Master of the Treatise.' During the Hongshi era of the Qin dynasty, he translated forty-four volumes of the Dharmaguptaka Vinaya and twenty-two volumes of the Dīrgha Āgama. In the eighth year of Yixi, he came to Mount Lu and joined the community. Later, he bid farewell and returned to his country, entrusting a copy of the Ākāśagarbha Sūtra from Kashmir to a merchant to take to Liangzhou. Buddhabhadra (覺賢, Juéxián, meaning 'Awakened Worthy' in Chinese), whose surname was Śākya (釋迦), was a native of Kapilavastu (迦維羅衛國), a descendant of King Amṛtodana (甘露飯王). He lost his parents at a young age and became a Śrāmaṇera. At the age of sixteen, he was learned and knowledgeable.
群經。深達禪律。常與僧迦達多。共遊罽賓。達多閉戶禪坐。忽見師來云。暫往兜率。致敬彌勒。言訖便隱。后益見其神變。敬心祈問。方知得不還果。時姚秦沙門智嚴至罽賓。睹法眾清凈。慨然東顧曰。吾諸同輩。未遇真匠。將何發悟。即諮詢于眾。孰能遂我祈請。流化東土。僉應之曰。䟦陀羅其人也。嚴乃要師褁糧而行。經歷諸國。至交趾附舶循海。達于青州東萊。聞鳩摩羅什在長安。即往從之。秦太子泓請師于東宮。集眾說法。與羅什論色空義。師曰。汝秪說得果中色空。不說得因中色空。什問何謂。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。往復數番。羅什罔測。秦主興供僧三千。盛修人事。而師禪靜自守。忽謂弟子曰。吾見本國五舶俱發。眾謂妄言。因共擯棄。乃與弟子慧嚴慧觀四十餘人。俱發至廬山香谷。茇舍而居。時會蓮社。遠公謂。師被擯過。由門人懸記五舶。于律無犯。即遣弟子曇邕。致書秦主。為其解擯。乃請師東林。譯出禪教諸經。自是江東始耽禪悅。師志在游化。西適江陵。持缽分衛。果見天竺五舶至此。后還都立道場寺。先是支法領。于于闐得華嚴梵本三萬六千偈。未經宣譯。義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。請師為主譯。與沙門法業慧義
慧嚴慧觀等為筆授。譯成六十卷。有二青衣。朝從池出。灑掃研墨。師先後譯出觀佛三昧經。般泥洹經。修行方便論。及法顯所得大僧祇律。凡十五部。宋元嘉六年。唸佛而化。塔于廬山北嶺。
曇翼
餘杭人。初入廬山。依遠公。后往關中。見羅什東還會稽。入秦望山。誦法華經。十二年感普賢大士化女子身。披采服攜筠籠。一白豕大蒜兩根。至師前曰。妾入山采薇。日已斜。豹狼縱橫。歸無生理。敢托一宿。師卻之力。女復哀鳴不已。遂令居草床上。夜半號呼腹疼。告師按摩。師辭以持戒。不應手觸女。號呼愈甚。師乃以布褁錫杖。遙為按之。翌日女以采服化詳云。豕變白象。蒜化雙蓮。凌空而上。謂師曰。我普賢菩薩特來相試。郡太守孟顗聞于朝。敕建法華寺(今天衣寺)。初餘杭山沙門法志。常誦法華。有雉巢于庵側。翔集座隅。若聽受狀。如是七年。一日忽憔悴。志曰。汝能聽經。必生人道。明朝雉殞。即為瘞之。夜夢童子拜曰。因聽經得脫羽類。今生山前王氏。后其家設齋。志方踵門。兒曰。我和上來也。志撫之曰。汝我雉兒也。解衣視腋下。有雉毳三莖。七歲令入山出家。十六落𩬊。以腋有毳。因名以翼。
曇邕
楊氏。關中人。形長八尺。雄武過人。南來廬山。依師遠公。
【現代漢語翻譯】 慧嚴（Huiyan，人名）和慧觀（Huiguan，人名）等人負責筆錄，翻譯成六十卷。有兩位青衣童子，每天早上從池中出來，灑掃並研墨。法師先後翻譯出《觀佛三昧經》、《般泥洹經》、《修行方便論》以及法顯（Faxian，人名）所取得的《大僧祇律》，共計十五部。宋元嘉六年（公元429年），唸佛圓寂，塔位於廬山北嶺。
曇翼（Tanyi，人名）
餘杭（Yuhang，地名）人。最初進入廬山，依止慧遠（Huiyuan，人名）大師。後來前往關中（Guanzhong，地名），見到鳩摩羅什（Kumarajiva，人名）東歸會稽（Kuaiji，地名），便進入秦望山（Qinwang Mountain，地名），誦讀《法華經》。十二年後，感應到普賢大士（Samantabhadra，菩薩名）化作女子之身，身披綵衣，手提竹籠，帶著一頭白豬和兩根大蒜，來到曇翼法師面前說：『妾身入山采薇，天色已晚，豹狼縱橫，回去沒有活路。敢請求借宿一晚。』曇翼法師拒絕了她。女子哀鳴不止，於是讓其住在草床上。半夜，女子號呼腹痛，告訴曇翼法師要行不凈之事。曇翼法師以持戒為由拒絕，說不應該用手觸碰女子。女子號呼更加厲害。曇翼法師於是用布包裹錫杖，遙遙地為她按摩。第二天，女子連同采衣化作祥雲，白豬變成白象，大蒜變成雙蓮，凌空而上，對曇翼法師說：『我乃普賢菩薩，特來試探你。』郡太守孟顗（Meng Yi，人名）將此事上報朝廷，朝廷下令建造法華寺（Fahua Temple，寺廟名，今天衣寺）。最初，餘杭山沙門法志（Fazhi，人名），經常誦讀《法華經》，有一隻野雞在庵旁築巢，飛翔聚集在法志的座位旁邊，好像在聽經一樣。這樣過了七年。有一天，野雞忽然憔悴。法志說：『你能夠聽經，必定能轉生人道。』第二天早上，野雞死了，法志就把它埋葬了。晚上，法志夢見一個童子拜謝說：『因為聽經得以脫離羽類，現在轉生到山前的王氏家中。』後來，王氏家設齋，法志前往王氏家。小孩說：『我和尚來了。』法志撫摸著他說：『你是我雉兒啊。』解開小孩的衣服看他的腋下，有三根野雞的細毛。七歲時，讓小孩入山出家。十六歲剃髮。因為腋下有細毛，因此取名為曇翼。
曇邕（Tan Yong，人名）
楊氏，關中人。身材高大，有八尺，雄壯勇武過人。南下來到廬山，依止慧遠大師。
【English Translation】 Huiyan (Huiyan, a person's name) and Huiguan (Huiguan, a person's name) and others were responsible for writing and translating it into sixty volumes. There were two boys in green clothes who came out of the pond every morning to sweep and grind ink. The master successively translated the Sutra of Contemplating Buddha Samadhi, the Parinirvana Sutra, the Treatise on the Methods of Cultivation, and the Mahasanghika Vinaya obtained by Faxian (Faxian, a person's name), a total of fifteen works. In the sixth year of the Yuanjia reign of the Song Dynasty (429 AD), he passed away while reciting the Buddha's name. His pagoda is located on the North Ridge of Mount Lu.
Tanyi (Tanyi, a person's name)
He was from Yuhang (Yuhang, a place name). He first entered Mount Lu and relied on Master Huiyuan (Huiyuan, a person's name). Later, he went to Guanzhong (Guanzhong, a place name) and, seeing Kumarajiva (Kumarajiva, a person's name) returning east to Kuaiji (Kuaiji, a place name), he entered Mount Qinwang (Qinwang Mountain, a place name) and recited the Lotus Sutra. After twelve years, he sensed Samantabhadra (Samantabhadra, a Bodhisattva's name) transforming into the body of a woman, wearing colorful clothes, carrying a bamboo basket, with a white pig and two cloves of garlic, and came to Dharma Master Tanyi and said, 'I entered the mountain to pick wild vegetables, and it is getting late. Leopards and wolves are running rampant, and there is no way to return alive. I dare to ask for a night's lodging.' Dharma Master Tanyi refused her. The woman wailed incessantly, so he let her stay on the grass bed. In the middle of the night, the woman cried out in abdominal pain and told Dharma Master Tanyi that she wanted to engage in impure acts. Dharma Master Tanyi refused on the grounds of upholding the precepts, saying that he should not touch a woman with his hands. The woman cried out even more loudly. Dharma Master Tanyi then wrapped his tin staff in cloth and massaged her from a distance. The next day, the woman, along with her colorful clothes, transformed into auspicious clouds, the white pig turned into a white elephant, and the garlic turned into twin lotuses, rising into the air, and said to Dharma Master Tanyi, 'I am Samantabhadra Bodhisattva, and I have come to test you.' The prefect of the county, Meng Yi (Meng Yi, a person's name), reported this matter to the court, and the court ordered the construction of Fahua Temple (Fahua Temple, a temple name, now Tianyi Temple). Initially, the Shramana Fazhi (Fazhi, a person's name) of Mount Yuhang often recited the Lotus Sutra. A pheasant nested beside the hermitage, flying and gathering beside Fazhi's seat, as if listening to the sutra. This went on for seven years. One day, the pheasant suddenly looked haggard. Fazhi said, 'If you can listen to the sutra, you will surely be reborn in the human realm.' The next morning, the pheasant died, and Fazhi buried it. That night, Fazhi dreamed of a child bowing and thanking him, saying, 'Because I listened to the sutra, I was able to escape from the feathered species and am now reborn in the Wang family in front of the mountain.' Later, the Wang family held a vegetarian feast, and Fazhi went to the Wang family. The child said, 'The monk is here.' Fazhi stroked him and said, 'You are my pheasant child.' He undressed the child and looked under his armpits, and there were three fine pheasant feathers. At the age of seven, he let the child enter the mountain to become a monk. He shaved his head at the age of sixteen. Because he had fine feathers under his armpits, he was named Tanyi.
Tan Yong (Tan Yong, a person's name)
A member of the Yang family, from Guanzhong. He was tall, eight feet in height, and extraordinarily brave and martial. He came south to Mount Lu and relied on Master Huiyuan.
內外典籍無不綜習。立茅屋于山西。以自居止。有弟子曇果。澄思禪門。一夕夢山神求受戒法。果曰。家師在此。可往求之。邕忽見一人著裌衣。風神端雅。從者三十人。乞授戒。師以果先夢。知是山神。乃為說法。授五戒畢。神以外國二鋤為襯。禮謝而去。師后往荊州行化。卒于竹林寺。
僧濟
入廬山問道。精悟深要。遠公嘆曰。紹隆大法。其在汝乎。及在疾。遠公以燭遺之曰。汝可憑此建心安養。師執燭停想。延僧諷凈土經。至五更。以燭授弟子元弼。隨僧行道。頃之夢自秉一燭。浮空而行。見阿彌陀佛接至於掌。遍事諸佛。復臾而覺。喜曰。吾以一夕觀念。便蒙接引。明日復于空中。見佛菩薩。謂弼曰。佛來也。即舉首西顧。一息而終。時方炎歊體三日不變。異香郁然。
慧恭
豫章豐城人。與僧光慧堪慧蘭同志為學。光等學力不逮恭。而於凈土系想則過之。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。恭曰。覺不可已。孰能未死。昧昧如癡哉。后七年。蘭等先逝。去時並有奇應。又五年。恭病且篤。曰。大道沿洄。何時可止。死生去來。吾何歸哉。於是叩頭雨泣。誓心安養。念不少間。忽見無量壽佛以金臺前迎。恭乘其上。見蘭等於臺上光明中。而告之曰。
【現代漢語翻譯】 現代漢語譯本 他廣泛學習內外典籍，在山西搭建茅屋居住。有一位弟子名叫曇果（Tan Guo），潛心禪修。一天晚上，曇果夢見山神請求受戒法。曇果說：『我的老師在這裡，你可以去向他求戒。』僧邕（Seng Yong）忽然看見一個人穿著裌衣，風度端莊文雅，帶著三十個隨從，請求授戒。僧邕因為曇果先做了夢，知道他是山神，於是為他說法，授完五戒后，山神以外國的兩個鋤頭作為禮物，行禮感謝后離去。僧邕後來前往荊州弘揚佛法，在竹林寺圓寂。
僧濟（Seng Ji）
他進入廬山問道，精通領悟佛法的深奧要義。慧遠大師（Huiyuan）讚歎說：『弘揚大法，恐怕就在你身上了吧！』等到僧濟生病時，慧遠大師把蠟燭送給他，說：『你可以憑藉這蠟燭建立信心，安心修養。』僧濟拿著蠟燭，停止思緒，請僧人誦讀凈土經典。到了五更天，他把蠟燭交給弟子元弼（Yuan Bi），跟隨僧人繞佛行走。不久，元弼夢見自己拿著一支蠟燭，漂浮在空中行走，看見阿彌陀佛（Amitabha）用手掌接引他，讓他遍事諸佛。過了一會兒醒來，高興地說：『我因為一個晚上的觀想念佛，便蒙受接引。』第二天，元弼又在空中看見佛菩薩，告訴僧濟說：『佛來了！』僧濟立刻抬頭向西看，停止呼吸而去世。當時天氣炎熱，但他的身體三天都沒有變化，散發著奇異的香味。
慧恭（Hui Gong）
他是豫章豐城人，與僧光（Seng Guang）、慧堪（Hui Kan）、慧蘭（Hui Lan）一起學習。僧光等人的學習能力不如慧恭，但在凈土的繫念方面超過了他。慧蘭對慧恭說：『你雖然努力學習，博聞強記，難道不知道經書上說，如同聾子演奏音樂，悅耳的音樂自己卻聽不到嗎？』慧恭說：『覺悟這件事不能停止，誰能未死就糊里糊塗像個傻子呢？』七年後，慧蘭等人先去世，去世時都有奇異的瑞相。又過了五年，慧恭病重，說：『大道迂迴曲折，何時才能停止？生死去來，我該歸向何處呢？』於是叩頭痛哭，發誓安心念佛求生凈土，唸佛沒有絲毫間斷。忽然看見無量壽佛（Amitayus）用金蓮臺前來迎接，慧恭乘坐在上面，看見慧蘭等人在蓮臺上光明之中，並告訴他說：
【English Translation】 English version He comprehensively studied both internal and external scriptures. He built a thatched hut in Shanxi to reside in. He had a disciple named Tan Guo (曇果), who diligently contemplated the Chan gate. One night, Tan Guo dreamed that a mountain god requested to receive the precepts. Guo said, 'My teacher is here; you can go and request them from him.' Suddenly, Yong (邕) saw a person wearing a lined garment, with a dignified and elegant demeanor, accompanied by thirty followers, requesting to be given the precepts. Yong, knowing that he was the mountain god because of Guo's dream, then preached the Dharma for him. After completing the transmission of the five precepts, the god offered two foreign hoes as a gift, bowed in gratitude, and departed. Later, Yong went to Jingzhou to propagate the Dharma and passed away at the Bamboo Forest Temple.
Seng Ji (僧濟)
He entered Mount Lu to inquire about the Way, deeply understanding its profound essence. Master Huiyuan (慧遠) sighed and said, 'The continuation of the great Dharma, perhaps it lies with you!' When Ji was ill, Huiyuan gave him a candle, saying, 'You can rely on this to establish your mind and find peaceful nourishment.' Ji held the candle, paused his thoughts, and requested a monk to recite the Pure Land Sutra. By the fifth watch of the night, he handed the candle to his disciple Yuan Bi (元弼), and followed the monk in circumambulating. Shortly after, Bi dreamed that he was holding a candle, floating in the air, and saw Amitabha Buddha (阿彌陀佛) receiving him in his palm, allowing him to serve all the Buddhas. After a while, he awoke and joyfully said, 'Because of one night of mindfulness and recitation, I have been received.' The next day, Bi again saw Buddhas and Bodhisattvas in the air and told Ji, 'The Buddha is coming!' Ji immediately raised his head and looked westward, and passed away in a single breath. At that time, the weather was hot, but his body remained unchanged for three days, emitting a unique fragrance.
Hui Gong (慧恭)
He was a native of Fengcheng in Yuzhang. He studied together with Seng Guang (僧光), Hui Kan (慧堪), and Hui Lan (慧蘭). Guang and the others were not as capable in their studies as Gong, but they surpassed him in their mindfulness of the Pure Land. Lan said to Gong, 'Although you study diligently and are well-informed, do you not know that the sutra says, it is like a deaf person playing music, pleasing to others but not heard by oneself?' Gong said, 'The awakening cannot be stopped. Who can remain foolish and ignorant like an idiot before death?' Seven years later, Lan and the others passed away first, each with extraordinary auspicious signs. Five years later, Gong became seriously ill and said, 'The great path meanders and turns, when will it ever stop? Where should I return in this cycle of birth and death?' Thereupon, he prostrated and wept, vowing to peacefully cultivate and seek rebirth in the Pure Land, without ceasing his mindfulness. Suddenly, he saw Amitayus Buddha (無量壽佛) coming to greet him on a golden lotus platform. Gong rode upon it and saw Lan and the others in the light on the platform, and they told him:
長老受生已居上品。吾等不勞慰喜。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。
法安
初依遠公。為弟子妙善講說。兼習禪業。律身持戒。為行尤精。義熙中。新陽邑社有暴虎。居神廟樹下。前後害民以百數。安游其村。居民皆早閉門。乃之樹下禪坐。須臾虎負人至。見安驚喜跳伏。安乃為說法授戒。有頃而去。明朝居民見安。謂是神人。相率禮敬。因改神廟立寺宇。請安居之。左右田園。並舍為寺業。嘗欲畫像須銅青。慮不可致。忽夢一人跪床前云。此下有銅鐘。寤即掘之。果得二鐘。取青成像。而以銅助遠公鑄佛。后不知所終。
慧虔
晉末居廬山。見遠公德業之盛。嘆曰。吾人也。彼人也。乃之山陰嘉祥寺聚徒講經。謂眾曰。愿乘講道。用奉彌陀。后五年。知時已至。乃曰。華開見佛。即其時矣。其夕有尼凈嚴。假寐之頃。見觀音勢至與百千眾。從空而下。嚴問大士。何所之。曰。嘉祥迎虔公耳。虔亦預感勝相。以告弟子。奄然長往。異香經旬不歇。
曇鑒
宋時居江陵。定中感佛。以水灑面曰。滌汝塵垢。清汝心念。一夕唸佛步廊。及朝趺坐而化。
同時江陵道海淮南曇弘東轅道廣弘農道光。臨終皆見金臺來迎之相。
【現代漢語翻譯】 現代漢語譯本：長老已經往生到極樂世界，位居上品。我們不必為他哀傷，只需感到遺憾，因為我們身處五濁惡世，未能早些與他相遇。恭在這一天，告訴眾人後，欣然奮迅地圓寂了，時為義熙十一年。
法安
最初依止慧遠大師（遠公，東晉時期著名僧侶），作為弟子為妙善講解佛法，同時修習禪定。他嚴於律己，持守戒律，行為尤其精進。義熙年間，新陽邑社有一隻兇猛的老虎，住在神廟的樹下，前後傷害了上百人。法安遊歷到這個村莊，居民都早早地關上了門。他便來到樹下禪坐。不久，老虎揹著一個人來到，見到法安，驚喜地跳躍伏拜。法安便為它說法授戒，老虎一會兒就離開了。第二天早上，居民們見到法安，認為他是神人，紛紛禮敬他。於是改建神廟，建立寺宇，請法安居住。周圍的田地園林，都捐獻出來作為寺廟的產業。法安曾經想要畫像，需要銅青顏料，擔心無法得到。忽然夢見一個人跪在床前說：『這下面有銅鐘。』醒來后立即挖掘，果然得到了兩口銅鐘。取銅青顏料用來畫像，並將銅捐助給慧遠大師鑄造佛像。後來不知道他最終的去向。
慧虔
晉朝末年居住在廬山。見到慧遠大師的德行事業非常興盛，感嘆道：『我們也是人啊，他也是人啊！』於是前往山陰嘉祥寺聚集僧眾講解佛經，對大家說：『愿憑藉講經的功德，用來奉獻給阿彌陀佛（彌陀，西方極樂世界的教主）。』五年後，知道往生的時間已經到了，於是說：『蓮華開放，見到佛陀，就是那個時候了！』當天晚上，有一位尼姑名叫凈嚴，在假寐的時候，見到觀音菩薩（觀音，佛教中慈悲的象徵）和大勢至菩薩（勢至，代表智慧的光明）與成百上千的大眾，從空中降落。凈嚴問大士：『要到哪裡去？』大士說：『到嘉祥寺迎接慧虔法師。』慧虔法師也預先感應到殊勝的景象，告訴了他的弟子，安詳地圓寂了。奇異的香味持續了十幾天都沒有消散。
曇鑒
宋朝時居住在江陵。在禪定中感應到佛陀，用水灑在臉上說：『洗滌你的塵垢，清凈你的心念。』一天晚上唸佛繞著走廊，到早上結跏趺坐而圓寂。
同時，江陵的道海、淮南的曇弘、東轅的道廣、弘農的道光，臨終時都見到了金臺來迎接的景象。
【English Translation】 English version: The Elder has already been reborn in the highest grade of the Pure Land. We need not grieve for him, but only regret that we are delayed in this world of five defilements, and thus met him so late. On this day, Gong informed the assembly and passed away joyfully and vigorously. This was in the eleventh year of the Yixi era.
Fa'an
Initially, he followed Master Huiyuan (Yuangong, a famous monk in the Eastern Jin Dynasty), explaining the Dharma to Miaoshan as a disciple, while also practicing Chan meditation. He disciplined himself strictly, upheld the precepts, and his conduct was particularly refined. During the Yixi era, there was a ferocious tiger in Xinyangyi Village, living under a tree in a shrine, which had harmed hundreds of people. When Fa'an traveled to this village, the residents all closed their doors early. He then went to the tree and sat in meditation. Soon, the tiger arrived carrying a person, and upon seeing Fa'an, it jumped and prostrated in joy. Fa'an then preached the Dharma and administered the precepts to it, and the tiger left after a while. The next morning, the residents saw Fa'an and regarded him as a divine being, paying him homage. They then converted the shrine into a temple and invited Fa'an to reside there. The surrounding fields and gardens were all donated as temple property. Fa'an once wanted to have a portrait made and needed copper blue pigment, but he worried that it would be impossible to obtain. Suddenly, he dreamed of a person kneeling before his bed, saying, 'There is a bronze bell beneath this.' Upon waking, he immediately dug and indeed found two bronze bells. He used the copper blue pigment to make the portrait and donated the remaining copper to Master Huiyuan to cast Buddha statues. Later, his final whereabouts became unknown.
Huiqian
At the end of the Jin Dynasty, he lived on Mount Lu. Seeing the flourishing virtue and achievements of Master Huiyuan, he exclaimed, 'We are also human beings, and he is also a human being!' He then went to Jiaxiang Temple in Shanyin to gather monks and explain the scriptures, saying to the assembly, 'May we use the merit of explaining the Dharma to dedicate it to Amitabha Buddha (Mituo, the lord of the Western Pure Land).' Five years later, knowing that the time of his passing had arrived, he said, 'When the lotus blossoms open and we see the Buddha, that will be the time!' That night, a nun named Jingyan, while dozing, saw Avalokiteshvara Bodhisattva (Guanyin, the symbol of compassion in Buddhism) and Mahasthamaprapta Bodhisattva (Shizhi, representing the light of wisdom) with hundreds of thousands of beings descending from the sky. Jingyan asked the Great Being, 'Where are you going?' The Great Being said, 'To Jiaxiang Temple to welcome Dharma Master Huiqian.' Dharma Master Huiqian also foresaw the auspicious signs and told his disciples, then passed away peacefully. The extraordinary fragrance lasted for more than ten days without dissipating.
Tan Jian
During the Song Dynasty, he lived in Jiangling. In meditation, he sensed the Buddha and sprinkled water on his face, saying, 'Wash away your dust and purify your mind.' One night, he walked around the corridor reciting the Buddha's name, and in the morning, he passed away in the lotus position.
At the same time, Daohai of Jiangling, Tanhong of Huainan, Daoguang of Dongyuan, and Daoguang of Hongnong all saw the appearance of a golden platform coming to welcome them at the time of their death.
曇弘
南適交趾。誦觀經不記數。于山崦聚薪焚身。得舍利。數百人見弘身金色乘金鹿向西去。
慧進
齊永明初。于揚州高座寺。發願誦法華。用嚴凈土。執卷病生。乃復造經百部。以悔宿障。部帙既滿。病亦隨愈。聞空中聲曰。汝事已辦。汝愿已遂。欲生凈土。非汝而誰。一日無病唸佛而化。
道珍
梁天監中。寓廬山。慕遠法師。標心凈土。異時夢中見十人舟櫓浮海。問何往。曰適安養國。珍曰。愿得隨往。答曰。一日之修功超永劫。子未誦彌陀經。未曾浴僧。何可求往。珍乃大設沐浴。專誦彌陀經。后二年有捧銀臺至者。曰。以法師之功當得金臺。奈何始心猶豫。故止此耳。珍曰。茍見佛之基有漸。奚必金臺。后亡之夕。所居山崖。烈火千炬。鄉民大驚。朝則知珍遷化。
曇鸞
雁門人。少游五臺。感靈異出家。而性嗜長生。受陶隱居仙經十卷。還洛下。遇菩提流支。問曰。佛道有長生乎。支笑曰。長生不死。吾佛道也。即授以觀經曰。能解此。則三界無復生。六道無復轉。其為壽也。河沙劫石莫能比焉。此吾金仙氏之長生也。鸞大喜。遂焚燬仙經。晝夜專誦觀經。修三福業。觀想九品。寒暑疾痛。曾無少懈。北魏主嘉之。號為神鸞。敕住汾州玄中寺。一夕正
【現代漢語翻譯】 現代漢語譯本 曇弘（Tan Hong）： 南下前往交趾（Jiaozhi，古代地名，位於今越南北部）。誦讀《觀無量壽經》（Guan Wuliangshou Jing，即《觀經》）不計其數。在山坳里堆積柴火焚燒自身，得到舍利（Sheli，佛教中的聖物）。數百人看見曇弘身體呈現金色，乘坐金色的鹿向西方而去。 慧進（Hui Jin）： 齊（Qi，朝代名）永明（Yongming，年號）初年，在揚州（Yangzhou，地名）高座寺（Gaozuo Si，寺廟名），發願誦讀《法華經》（Fahua Jing，即《妙法蓮華經》），用以莊嚴凈土（Jingtu，佛教中理想的清凈國土）。拿著經卷時生病，於是又造經一百部，用來懺悔前世的罪障。經書全部完成後，疾病也隨之痊癒。聽到空中有聲音說：『你的事情已經辦完，你的願望已經實現。想要往生凈土，不是你又是誰呢？』一天，無病無災地念佛而逝。 道珍（Dao Zhen）： 梁（Liang，朝代名）天監（Tianjian，年號）年間，居住在廬山（Lushan，山名）。仰慕遠法師（Yuan Fashi，人名），立志往生凈土。有一次夢中看見十個人乘著船在海上漂浮。問道：『要到哪裡去？』回答說：『前往安養國（Anyang Guo，即極樂世界）。』道珍說：『希望能夠跟隨前往。』回答說：『一天的修行功德超過永劫（Yongjie，佛教時間概念）。你沒有誦讀《彌陀經》（Mituo Jing，即《阿彌陀經》），沒有為僧人沐浴，怎麼可以求往生呢？』道珍於是大設沐浴，專心誦讀《彌陀經》。兩年後，有人捧著銀臺（Yintai，往生時接引的臺座，有金、銀、銅之分）前來，說：『以法師的功德應當得到金臺（Jintai），奈何最初的心猶豫不定，所以只能是銀臺。』道珍說：『如果見到佛的基業有進步，何必一定是金臺呢？』後來去世的晚上，所居住的山崖，燃起千炬烈火，鄉民非常驚恐。早晨才知道道珍已經遷化（Qianhua，佛教用語，指去世）。 曇鸞（Tanluan）： 雁門（Yanmen，地名）人。年少時遊歷五臺山（Wutai Shan，山名），感應到靈異而出家。但天性喜歡長生之術，接受了陶隱居（Tao Yinju，人名）的仙經十卷。返回洛陽（Luoyang，地名）后，遇到菩提流支（Bodhi Liuzhi，人名），問道：『佛道有長生之法嗎？』菩提流支笑著說：『長生不死，是吾佛道。』隨即授予他《觀經》，說：『能夠理解這部經，那麼三界（Sanjie，佛教宇宙觀）不再有輪迴，六道（Liudao，佛教輪迴的六個去處）不再有流轉。它的壽命，河沙劫石（Hesha Jieshi，佛教時間概念）也無法比擬。這是我們金仙氏（Jinxian Shi，指佛）的長生之法。』曇鸞非常高興，於是焚燬了仙經，日夜專心誦讀《觀經》，修習三福業（Sanfuye，三種善業），觀想九品（Jiupin，往生凈土的九個品位）。寒冷暑熱，疾病疼痛，從未有絲毫懈怠。北魏（Beiwei，朝代名）的皇帝嘉獎他，號為神鸞（Shenluan）。敕令他居住在汾州（Fenzhou，地名）玄中寺（Xuanzhong Si，寺廟名）。一天晚上，正在 English version Tan Hong: Traveled south to Jiaozhi (ancient place name, located in present-day northern Vietnam). Recited the 'Contemplation Sutra' (Guan Wuliangshou Jing, also known as the 'Visualization Sutra') countless times. Gathered firewood in a mountain hollow and burned himself. Obtained relics (Sheli, sacred objects in Buddhism). Hundreds of people saw Tan Hong's body appear golden, riding a golden deer towards the west. Hui Jin: In the early years of Yongming (era name) of the Qi Dynasty, at Gaozuo Temple (Gaozuo Si, temple name) in Yangzhou (place name), he vowed to recite the 'Lotus Sutra' (Fahua Jing, also known as the 'Wonderful Dharma Lotus Flower Sutra') to adorn the Pure Land (Jingtu, an ideal pure land in Buddhism). He fell ill while holding the scripture, so he created one hundred copies of the sutra to repent for past sins. Once all the sutras were completed, his illness also healed. He heard a voice in the air saying, 'Your affairs are completed, your wishes are fulfilled. If you want to be reborn in the Pure Land, who else but you?' One day, he passed away peacefully while reciting the Buddha's name. Dao Zhen: During the Tianjian (era name) period of the Liang Dynasty, he resided on Mount Lu (Lushan, mountain name). He admired Dharma Master Yuan (Yuan Fashi, person's name) and aspired to be reborn in the Pure Land. Once in a dream, he saw ten people floating on the sea in a boat. He asked, 'Where are you going?' They replied, 'We are going to the Land of Bliss (Anyang Guo, i.e., the Pure Land of Ultimate Bliss).' Dao Zhen said, 'I wish to go with you.' They replied, 'One day of cultivation surpasses endless kalpas (Yongjie, a Buddhist concept of time). You have not recited the 'Amitabha Sutra' (Mituo Jing, i.e., the 'Amitabha Sutra'), nor have you bathed the monks. How can you seek rebirth?' Dao Zhen then held a grand bathing ceremony and devoted himself to reciting the 'Amitabha Sutra'. Two years later, someone arrived holding a silver platform (Yintai, a platform to receive the deceased, divided into gold, silver, and copper), saying, 'With the Dharma Master's merits, you should have received a golden platform (Jintai), but because your initial intention was hesitant, you only receive this.' Dao Zhen said, 'If I see progress in the foundation of the Buddha, why must it be a golden platform?' Later, on the night of his passing, the mountain cliffs where he lived were ablaze with a thousand torches, greatly alarming the villagers. In the morning, they learned that Dao Zhen had passed away (Qianhua, Buddhist term for passing away). Tanluan: A native of Yanmen (place name). In his youth, he traveled to Mount Wutai (Wutai Shan, mountain name), where he was inspired by spiritual phenomena and became a monk. However, he was naturally fond of longevity techniques and received ten volumes of immortal scriptures from Tao Yinju (Tao Yinju, person's name). After returning to Luoyang (Luoyang, place name), he met Bodhi Liuzhi (Bodhi Liuzhi, person's name), and asked, 'Does the Buddha's path have a method for longevity?' Bodhi Liuzhi smiled and said, 'Immortality is the path of our Buddha.' He then gave him the 'Contemplation Sutra', saying, 'If you can understand this sutra, then there will be no more rebirth in the Three Realms (Sanjie, Buddhist cosmology), and no more transmigration in the Six Paths (Liudao, the six realms of reincarnation in Buddhism). Its lifespan cannot be compared to kalpas of Ganges sands (Hesha Jieshi, Buddhist concept of time). This is the longevity method of our Golden Immortal (Jinxian Shi, referring to the Buddha).' Tanluan was overjoyed and burned the immortal scriptures. Day and night, he devoted himself to reciting the 'Contemplation Sutra', cultivating the Three Meritorious Deeds (Sanfuye, three kinds of good deeds), and contemplating the Nine Grades (Jiupin, the nine levels of rebirth in the Pure Land). He never slackened in the slightest, despite the cold, heat, illness, and pain. The emperor of the Northern Wei Dynasty (Beiwei, dynasty name) praised him and named him Shenluan. He ordered him to reside at Xuanzhong Temple (Xuanzhong Si, temple name) in Fenzhou (Fenzhou, place name). One night, while
【English Translation】 Modern Chinese Translation Tan Hong: He went south to Jiaozhi (Jiaozhi, an ancient place name, located in present-day northern Vietnam). He recited the 'Contemplation Sutra' (Guan Wuliangshou Jing, i.e., the 'Visualization Sutra') countless times. He gathered firewood in a mountain hollow and burned himself. He obtained relics (Sheli, sacred objects in Buddhism). Hundreds of people saw Tan Hong's body appear golden, riding a golden deer towards the west. Hui Jin: In the early years of Yongming (Yongming, era name) of the Qi Dynasty (Qi, dynasty name), at Gaozuo Temple (Gaozuo Si, temple name) in Yangzhou (Yangzhou, place name), he vowed to recite the 'Lotus Sutra' (Fahua Jing, i.e., the 'Wonderful Dharma Lotus Flower Sutra') to adorn the Pure Land (Jingtu, an ideal pure land in Buddhism). He fell ill while holding the scripture, so he created one hundred copies of the sutra to repent for past sins. Once all the sutras were completed, his illness also healed. He heard a voice in the air saying: 'Your affairs are completed, your wishes are fulfilled. If you want to be reborn in the Pure Land, who else but you?' One day, he passed away peacefully while reciting the Buddha's name. Dao Zhen: During the Tianjian (Tianjian, era name) period of the Liang Dynasty (Liang, dynasty name), he resided on Mount Lu (Lushan, mountain name). He admired Dharma Master Yuan (Yuan Fashi, person's name) and aspired to be reborn in the Pure Land. Once in a dream, he saw ten people floating on the sea in a boat. He asked: 'Where are you going?' They replied: 'We are going to the Land of Bliss (Anyang Guo, i.e., the Pure Land of Ultimate Bliss).' Dao Zhen said: 'I wish to go with you.' They replied: 'One day of cultivation surpasses endless kalpas (Yongjie, a Buddhist concept of time). You have not recited the 'Amitabha Sutra' (Mituo Jing, i.e., the 'Amitabha Sutra'), nor have you bathed the monks. How can you seek rebirth?' Dao Zhen then held a grand bathing ceremony and devoted himself to reciting the 'Amitabha Sutra'. Two years later, someone arrived holding a silver platform (Yintai, a platform to receive the deceased, divided into gold, silver, and copper), saying: 'With the Dharma Master's merits, you should have received a golden platform (Jintai), but because your initial intention was hesitant, you only receive this.' Dao Zhen said: 'If I see progress in the foundation of the Buddha, why must it be a golden platform?' Later, on the night of his passing, the mountain cliffs where he lived were ablaze with a thousand torches, greatly alarming the villagers. In the morning, they learned that Dao Zhen had passed away (Qianhua, Buddhist term for passing away). Tanluan: A native of Yanmen (Yanmen, place name). In his youth, he traveled to Mount Wutai (Wutai Shan, mountain name), where he was inspired by spiritual phenomena and became a monk. However, he was naturally fond of longevity techniques and received ten volumes of immortal scriptures from Tao Yinju (Tao Yinju, person's name). After returning to Luoyang (Luoyang, place name), he met Bodhi Liuzhi (Bodhi Liuzhi, person's name), and asked: 'Does the Buddha's path have a method for longevity?' Bodhi Liuzhi smiled and said: 'Immortality is the path of our Buddha.' He then gave him the 'Contemplation Sutra', saying: 'If you can understand this sutra, then there will be no more rebirth in the Three Realms (Sanjie, Buddhist cosmology), and no more transmigration in the Six Paths (Liudao, the six realms of reincarnation in Buddhism). Its lifespan cannot be compared to kalpas of Ganges sands (Hesha Jieshi, Buddhist concept of time). This is the longevity method of our Golden Immortal (Jinxian Shi, referring to the Buddha).' Tanluan was overjoyed and burned the immortal scriptures. Day and night, he devoted himself to reciting the 'Contemplation Sutra', cultivating the Three Meritorious Deeds (Sanfuye, three kinds of good deeds), and contemplating the Nine Grades (Jiupin, the nine levels of rebirth in the Pure Land). He never slackened in the slightest, despite the cold, heat, illness, and pain. The emperor of the Northern Wei Dynasty (Beiwei, dynasty name) praised him and named him Shenluan. He ordered him to reside at Xuanzhong Temple (Xuanzhong Si, temple name) in Fenzhou (Fenzhou, place name). One night, while
持誦。見梵僧入室。謂曰。吾龍樹也。以汝有凈土之念。故來見汝。鸞曰。何以教我。僧曰。已去不可及。未來未可追。見在今何在。白駒難與回。言訖不見。鸞自知時至。集眾教誡曰。勞生役役。其止無日。地獄諸苦不可以不懼。九品凈業不可以不修。因令弟子高聲唸佛。西向稽顙而化。眾聞天樂自西以來。良久乃已。
慧光
北齊時居洛陽。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。即彈指謦欬。言氣俱盡。
法琳
晉原人。常誦觀經。輒見一僧大身在前。北齊建武二年。感疾。見寶樹下一佛二大士像坐蓮華上。琳大慰喜。夜半聞鐘聲。眾就視之。即席而化。
僧柔
學方等諸經。齊文宣詔至鄴下。柔唯以凈業為懷。亡之日。見化佛千數。室內外聞異香。西望敬禮。即時遷神。
慧命
北周長沙人。十五誦法華。才七日終一部。與法音為凈土友。一夕攜手月下。相顧笑曰。時至不行。為貪生。西方有期。吾其去矣。音曰。寧不俟我十日。命豎兩指曰。過此不可也。越二日果終。眾見天人下降。奇香異樂。或唱善哉。后十日音亦亡。祥瑞悉與命同。
僧
【現代漢語翻譯】 現代漢語譯本：持誦（chí sòng：誦讀經文）。見一梵僧進入房間，對他說：『我是龍樹（Lóng shù：佛教大乘論師，意為「龍」和「樹」）。因為你有凈土（Jìngtǔ：阿彌陀佛的西方極樂世界）的念頭，所以來見你。』 鸞（Luán：人名）問：『您要如何教導我？』 僧說：『已逝去的無法追及，未來還未到來無法追逐，現在這一刻又在哪裡呢？時光如白駒過隙難以挽回。』說完就不見了。鸞自知時日將至，召集眾人教誡說：『人們辛勞奔波，沒有停止的一天。地獄（Dìyù：佛教中的受苦之處）的各種苦難不可以不畏懼，往生凈土的九品行業不可以不修習。』於是令弟子高聲唸佛，向西稽首而逝。眾人聽到天樂從西方傳來，良久才停止。 慧光（Huì guāng：人名），北齊時居住在洛陽，著有《華嚴（Huáyán：佛教經典名）》、《涅槃（Nièpán：佛教術語，指解脫）》、《十地（Shí dì：菩薩修行的十個階段）》等疏，精妙地闡述了權巧和真實的宗旨。一天生病，看見天眾前來迎接。慧光說：『我所希望的是往生安養（Ānyǎng：極樂世界的別稱）啊。』不久，凈土的化佛（Huà fó：佛的化身）充滿虛空。慧光說：『唯愿我佛攝受，成就我的本願。』隨即彈指清嗓，說完氣絕。 法琳（Fǎ lín：人名），晉原人，常誦《觀經（Guān jīng：《觀無量壽經》的簡稱）》，經常看見一個高大的僧人在前面。北齊建武二年，感到生病，看見寶樹下一佛二大士像坐在蓮花上。法琳非常欣慰喜悅。半夜聽到鐘聲，眾人前去檢視，就在座位上圓寂了。 僧柔（Sēng róu：人名），學習方等諸經。齊文宣帝下詔讓他到鄴下。僧柔只以修習凈土為懷。臨終之日，看見數千化佛，室內外聞到奇異的香氣。向西遙望，恭敬禮拜，隨即遷神（qiān shén：指死亡）。 慧命（Huì mìng：人名），北周長沙人。十五歲誦《法華經（Fǎ huá jīng：《妙法蓮華經》的簡稱）》，僅僅七天就誦完一部。與法音（Fǎ yīn：人名）為凈土之友。一天晚上，兩人在月下攜手，相互看著笑著說：『時日到了還不走，是貪生怕死。西方有約，我該去了。』 法音說：『難道不能等我十天嗎？』 慧命豎起兩根手指說：『過了這兩天就不行了。』 過了兩天果然去世。眾人看見天人下降，奇異的香氣和音樂，有人唱著『善哉（Shàn zāi：好啊）』。 後來十天後法音也去世了，祥瑞和慧命一樣。 僧
【English Translation】 English version: He recited scriptures. He saw a Brahman monk enter his room, who said, 'I am Nāgārjuna (Lóng shù: A major Mahayana Buddhist philosopher, meaning 'dragon' and 'tree'). Because you have thoughts of the Pure Land (Jìngtǔ: Amitabha's Western Paradise), I have come to see you.' Luan (Luán: a person's name) asked, 'How will you teach me?' The monk said, 'The past cannot be reached, the future cannot be chased. Where is the present moment? Time is like a white colt passing through a crack, difficult to hold back.' After speaking, he disappeared. Luan knew his time was near, gathered the people and admonished them, saying, 'People toil busily, without a day of rest. The various sufferings of hell (Dìyù: the place of suffering in Buddhism) cannot but be feared, the nine grades of Pure Land karma cannot but be cultivated.' Then he instructed his disciples to loudly recite the Buddha's name, bowed westward, and passed away. The people heard heavenly music coming from the west, which ceased after a long time. Huiguang (Huì guāng: a person's name), lived in Luoyang during the Northern Qi dynasty. He wrote commentaries on the Avatamsaka Sutra (Huáyán: a Buddhist scripture), the Nirvana Sutra (Nièpán: a Buddhist term referring to liberation), and the Ten Stages Sutra (Shí dì: the ten stages of a Bodhisattva's practice), profoundly elucidating the principles of expedient means and ultimate truth. One day, he fell ill and saw heavenly beings coming to greet him. Huiguang said, 'What I desire is to be reborn in the Land of Bliss (Ānyǎng: another name for the Pure Land).' Soon after, transformation Buddhas (Huà fó: a manifestation body of the Buddha) of the Pure Land filled the sky. Huiguang said, 'I only wish that the Buddha will receive me and fulfill my original vow.' Then he snapped his fingers and cleared his throat, and his breath and words ceased together. Falin (Fǎ lín: a person's name), a native of Jinyuan, often recited the Contemplation Sutra (Guān jīng: short for the 'Contemplation Sutra on Amitayus'), and often saw a tall monk in front of him. In the second year of Jianwu during the Northern Qi dynasty, he felt ill and saw an image of one Buddha and two great Bodhisattvas sitting on lotuses under a jeweled tree. Falin was greatly comforted and rejoiced. At midnight, he heard the sound of a bell. The people went to check and he passed away in his seat. Sengrou (Sēng róu: a person's name) studied the Vaipulya Sutras. Emperor Wenxuan of Qi issued an edict for him to come to Ye. Sengrou only cherished the cultivation of Pure Land practices. On the day of his death, he saw thousands of transformation Buddhas, and a strange fragrance was smelled inside and outside the room. He looked westward, respectfully bowed, and then his spirit departed (qiān shén: refers to death). Huiming (Huì mìng: a person's name), was from Changsha in the Northern Zhou dynasty. At the age of fifteen, he recited the Lotus Sutra (Fǎ huá jīng: short for the 'Wonderful Dharma Lotus Flower Sutra'), completing one copy in just seven days. He and Fayin (Fǎ yīn: a person's name) were Pure Land friends. One evening, they held hands under the moon, looked at each other, and laughed, saying, 'If we don't go when the time comes, it is because we are greedy for life and afraid of death. We have an appointment in the West, I should go.' Fayin said, 'Can't you wait for me ten days?' Huiming raised two fingers and said, 'After these two days, it will not be possible.' Two days later, he indeed passed away. The people saw heavenly beings descending, strange fragrances and music, and some chanted 'Sadhu (Shàn zāi: well done)'. Ten days later, Fayin also passed away, and the auspicious signs were the same as Huiming's. Seng
崖
北周益州多寶寺。發心燒五指。萬人擁觀。謂弟子曰。我去後。好供養病患醜陋人。此皆佛菩薩權化也。坐亡之時。眾見寶華紛紛。師披衲執錫。口唱佛號。與數十僧。乘空而去。
智舜
入廬山踵遠公凈業。講觀經。才終即示病。見鸚鵡孔雀唸佛念法。皆微妙聲。告弟子曰。我今日往生矣。既而果遷化。時隋大業初。
真慧
隋大業初。居蒲坂麻谷。餌黃精絕粒。筑凈地。設四柱寶幢。以奉三聖。每依像作觀。挺身整念。必肅肅然。一夕謂弟子曰。今見蓮華載開載合。將承吾足。頃之聞鐘。天香西來。異光驟發。已而慧亡。
智通
隋河東人。常誦先賢贊佛偈三十首。每六時對像。引聲高唱。委曲悽切。聞者悲之。大業七年。與門人頂蓋。同聲唸佛。忽見光明勝異寶幢華幔。謂蓋曰。吾生凈土。克在今夕。即坐亡于懺堂。眾見樓閣千重排空而去。猶雲霧然。
慧思
陳時來居南嶽。專誦法華。嘗夢阿彌陀佛彌勒佛與之說法。夏竟受歲。豁然大悟法華三昧。所未聞經。不疑自解。后將順世。即集門學。連日說法。端坐唱佛來也。即合掌而逝。
智者大師
諱智顗。姓陳氏。穎川人。母夢香菸五采。縈迴入懷。誕靈之夕。神光照屋。七歲入果
【現代漢語翻譯】 現代漢語譯本 崖
北周益州多寶寺有位僧人，發願焚燒五指供佛，引來萬人圍觀。他對弟子們說：『我去世后，要好好供養那些身患疾病、相貌醜陋的人，這些人都是佛菩薩爲了教化眾生而示現的。』他坐化的時候，眾人看見寶蓮花紛紛飄落。這位僧人身披袈裟，手持錫杖，口中唸誦佛號，與數十位僧人一同乘空而去。
智舜
智舜法師進入廬山，傚法慧遠大師的凈土修行。他講解《觀無量壽經》，講完后就示現生病。他看見鸚鵡、孔雀都在念佛、念法，聲音非常美妙。他告訴弟子們說：『我今天就要往生西方極樂世界了。』不久之後，果然圓寂。當時是隋朝大業初年。
真慧
隋朝大業初年，真慧法師居住在蒲坂麻谷，服用黃精，斷絕穀物。他修築清凈的道場，設定四根柱子的寶幢，用來供奉西方三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）。他每次都依照佛像進行觀想，挺直身體，專心致志，非常恭敬。一天晚上，他對弟子們說：『現在我看見蓮花時開時合，將要承載我的雙足。』不久之後，聽到鐘聲，天上的香氣從西方飄來，奇異的光芒驟然出現。隨後，真慧法師就圓寂了。
智通
智通法師是隋朝河東人。他經常誦讀先賢讚頌佛的偈子三十首。每天六個時辰都面對佛像，引吭高歌，聲音委婉悽切，聽者無不悲傷。隋朝大業七年，他與弟子頂蓋，一同唸佛。忽然看見光明殊勝，寶幢華幔。他對頂蓋說：『我往生凈土，就在今晚。』隨即在懺堂坐化。眾人看見重重樓閣排列在空中而去，像雲霧一樣。
慧思
陳朝時，慧思禪師來到南嶽居住，專心誦持《法華經》。他曾經夢見阿彌陀佛（Amitabha Buddha）、彌勒佛（Maitreya Buddha）為他說法。夏季結束時，他接受歲供，豁然大悟法華三昧。以前沒有聽過的經典，也能自然理解。後來將要順應世間規律而逝世時，就召集門下弟子，連續多日說法。他端坐著唱誦『佛來也』，隨即合掌圓寂。
智者大師
智者大師，名諱智顗（Zhiyi），姓陳。是穎川人。他的母親夢見五彩香菸縈繞進入懷中。他出生的夜晚，神光照亮了整個屋子。七歲時，他進入果
【English Translation】 English version Ya (Cliff)
In the Northern Zhou Dynasty, there was a monk at Duobao Temple in Yizhou who vowed to burn five fingers as an offering to the Buddha, attracting tens of thousands of onlookers. He said to his disciples, 'After my departure, be sure to make offerings to those who are sick and ugly, for these are all manifestations of Buddhas and Bodhisattvas for the sake of teaching sentient beings.' When he passed away in a seated posture, the crowd saw precious lotus flowers falling in profusion. The master, wearing a kasaya and holding a staff, chanted the Buddha's name and ascended into the sky with dozens of monks.
Zhi Shun
Master Zhi Shun entered Mount Lu, following the Pure Land practice of Master Huiyuan. He lectured on the Contemplation Sutra. Immediately after finishing, he showed signs of illness. He saw parrots and peacocks reciting the Buddha's name and the Dharma, with exquisite sounds. He told his disciples, 'I will be reborn in the Pure Land today.' Soon after, he indeed passed away. This was during the early years of the Daye era of the Sui Dynasty.
Zhen Hui
In the early years of the Daye era of the Sui Dynasty, Master Zhen Hui lived in Magu, Puban. He consumed huangjing (Polygonatum sibiricum) and abstained from grains. He built a pure land and erected a jeweled banner with four pillars to honor the Three Sages (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). He always contemplated the images, straightening his body and focusing his mind with utmost reverence. One evening, he said to his disciples, 'Now I see lotus flowers opening and closing, about to support my feet.' Soon after, they heard the sound of bells, and heavenly fragrance came from the west, with extraordinary light suddenly appearing. Subsequently, Zhen Hui passed away.
Zhi Tong
Zhi Tong was a native of Hedong in the Sui Dynasty. He often recited thirty verses praising the Buddha composed by previous sages. Every six periods of the day, he faced the Buddha image and chanted aloud, with a melodious and sorrowful voice, moving listeners to tears. In the seventh year of the Daye era, he and his disciple Ding Gai recited the Buddha's name together. Suddenly, they saw extraordinary light, a jeweled banner, and a flower canopy. He said to Gai, 'My rebirth in the Pure Land will be this very evening.' He then passed away in a seated posture in the repentance hall. The crowd saw thousands of layers of pavilions ascending into the sky like clouds and mist.
Hui Si
During the Chen Dynasty, Chan Master Hui Si came to live in Mount Nan, dedicating himself to reciting the Lotus Sutra. He once dreamed that Amitabha Buddha (Amitabha Buddha) and Maitreya Buddha (Maitreya Buddha) were preaching the Dharma to him. At the end of summer, he received the annual offerings and suddenly awakened to the Lotus Samadhi. He could understand previously unheard scriptures without doubt. Later, when he was about to pass away in accordance with the world, he gathered his disciples and preached the Dharma for several days. He sat upright, chanting 'The Buddha is coming!' and then passed away with his palms together.
Great Master Zhi Zhe
Great Master Zhi Zhe, personal name Zhiyi, family name Chen, was a native of Yingchuan. His mother dreamed of five-colored fragrant smoke coiling into her womb. On the night of his birth, divine light illuminated the entire house. At the age of seven, he entered Guo
愿寺。聞思禪師止大蘇山。即往頂拜。思曰。昔日靈山同聽法華。宿緣所追。今復來矣。因示以普賢道場。為說四安樂行。師入觀三七日。身心豁然。宿通潛發。見靈山一席儼然未散。以所證白師。思嘆曰。非汝莫證。非我莫識。此法華三昧初旋陀羅尼也。大建元年。至金陵闡化。嘗披一破衲。說法天臺。二十餘年。疏觀經。著十疑論法華玄義等書。勸人進修凈業。後於石城石像前。將示寂。令唱無量壽佛及觀經首題。合掌贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒定熏修。行道力故。實不唐捐。又曰。吾諸師友侍從觀音皆來迎我。言訖加趺。唱三寶名。如入三昧。後有僧求知師生處。乃夢觀音金容數丈。智者從后。告僧曰。汝決疑否。再驗智者。生西方矣。
慧成
居枝江。誦阿彌陀經。修西方觀三十年。常坐不臥。每入定見凈土蓮臺寶樹。臨終之夕。人有夢成乘蓮華上。隱隱西沒。
慧命
天臺仙城人。臨終誡門人。精進凈行。眾忽見阿彌陀佛領眾來迎。師隨佛后。向西而去。
灌頂
章安人。臨終示疾。室有異香。因誡誨弟子畢。忽起合掌。稱阿彌陀佛二大士名。奄然而化。
法喜
常行方等禮懺。有一雉來。
【現代漢語翻譯】 現代漢語譯本 愿寺的聞思禪師駐錫在大蘇山，他前往頂禮拜見。聞思禪師說：『昔日我們曾在靈山一同聽聞《法華經》，這是宿世因緣的牽引，今日你又來了。』於是為他開示普賢道場，並講解四安樂行。禪師入觀三七日（二十一天），身心豁然開朗，宿世的智慧潛能得以啓發，見到靈山法會的一席之位依然如故，未曾散去。他將所證悟的境界稟告聞思禪師，聞思禪師讚歎道：『不是你，就無法證得；不是我，就無法識別。這是《法華經》三昧的最初旋陀羅尼啊。』 大建元年，他前往金陵弘揚佛法，常常身披一件破舊的衲衣，宣講天臺宗的教義二十餘年。他撰寫了《觀經疏》、《十疑論》、《法華玄義》等著作，勸導人們精進修習凈土法門。後來在石城的石像前，將要示寂時，他令人唱唸『無量壽佛』（Amitabha Buddha）及《觀經》的首題。他合掌讚歎道：『四十八愿，莊嚴凈土，華池寶樹，容易往生卻無人前往。即使是面臨火車地獄的景象，只要一念改悔，尚且能夠往生，更何況是戒定熏修，行道的功力，實在不會白費。』他又說：『我的諸位師友和侍從觀音（Avalokiteśvara）都來迎接我了。』說完便結跏趺坐，唱唸三寶（佛、法、僧）的名號，如同進入三昧禪定。後來有僧人想知道禪師往生何處，於是夢見觀音菩薩金色的容貌有數丈高，智者大師（Zhiyi）從後面出現，告訴僧人說：『你還有疑問嗎？』再次驗證智者大師，已經往生西方極樂世界了。 慧成 居住在枝江，誦持《阿彌陀經》（Amitabha Sutra），修習西方觀想三十年。他常常坐禪不臥。每次入定時，都能見到凈土的蓮花寶座和珍寶樹木。臨終的夜晚，有人夢見慧成禪師乘坐蓮花上升，隱隱地向西方逝去。 慧命 是天臺仙城人。臨終時告誡弟子們要精進修習凈土法門。眾人忽然看見阿彌陀佛（Amitabha Buddha）帶領大眾前來迎接，慧命禪師跟隨在佛后，向西方而去。 灌頂 是章安人。臨終時示現疾病，室內有奇異的香氣。他告誡教誨弟子完畢后，忽然起身合掌，稱念阿彌陀佛（Amitabha Buddha）和兩位大士（觀世音菩薩 Avalokiteśvara 和大勢至菩薩 Mahasthamaprapta）的名號，安然而逝。 法喜 常常修習方等懺法，有一隻野雞飛來。
【English Translation】 English version The Dhyana Master Wensi of Yuansi Temple resided at Mount Dasu. He went to pay his respects. Wensi said, 'In the past, we listened to the Lotus Sutra together at Mount Ling鷲 (Gṛdhrakūṭa, also known as Vulture Peak). Driven by past affinities, you have come again.' Thereupon, he showed him the Samantabhadra (Universal Worthy) Bodhimaṇḍa (place of enlightenment) and explained the Four Peaceful Practices. The Master entered meditation for three seven days (twenty-one days), and his body and mind became enlightened. Latent wisdom from past lives was awakened, and he saw the seat of the Ling鷲 assembly still intact, not yet dispersed. He reported his realization to the Master Wensi, who exclaimed, 'If not you, none could realize it; if not me, none could recognize it. This is the initial dhāraṇī (mantra) of the Lotus Sutra Samadhi.' In the first year of the Dajian era, he went to Jinling to propagate the Dharma, often wearing a tattered nāth (patched robe) and expounding the teachings of the Tiantai school for more than twenty years. He wrote commentaries on the Contemplation Sutra, the Ten Doubts about Pure Land, and the Profound Meaning of the Lotus Sutra, among other works, encouraging people to diligently cultivate the Pure Land Dharma. Later, in front of a stone statue in Shicheng, as he was about to enter nirvana, he instructed people to chant 'Amitabha Buddha' (Amitabha Buddha) and the title of the Contemplation Sutra. He joined his palms and praised, 'The Forty-Eight Vows adorn the Pure Land. The jeweled trees in the lotus ponds are easy to reach, yet no one goes. Even when the fiery chariots appear, a single thought of repentance can lead to rebirth, how much more so with the power of precepts, samādhi (concentration), and cultivation. It is truly not in vain.' He also said, 'My teachers, friends, and attendants, including Avalokiteśvara (Guanyin), have all come to welcome me.' Having spoken, he sat in the lotus position and chanted the names of the Three Jewels (Buddha, Dharma, Sangha), as if entering samādhi. Later, a monk sought to know where the Master was reborn and dreamed of Avalokiteśvara's golden form, several zhang (丈, a unit of length) tall, with Zhiyi (智者, Great Master Tiantai) appearing from behind, telling the monk, 'Do you still have doubts?' Re-examining Zhiyi, he had already been reborn in the Western Pure Land. Huicheng Resided in Zhijiang, recited the Amitabha Sutra (Amitabha Sutra), and cultivated Western Contemplation for thirty years. He always sat and never lay down. Every time he entered samādhi, he saw the lotus throne and jeweled trees of the Pure Land. On the night of his death, someone dreamed of Huicheng riding a lotus flower upwards, faintly disappearing to the west. Huiming Was a native of Xiantai City. At the time of his death, he admonished his disciples to diligently cultivate the Pure Land Dharma. Suddenly, everyone saw Amitabha Buddha (Amitabha Buddha) leading the assembly to welcome him. The Master followed behind the Buddha and went to the west. Guan Ding Was a native of Zhang'an. At the time of his death, he showed signs of illness, and the room was filled with a strange fragrance. After admonishing his disciples, he suddenly rose, joined his palms, and chanted the names of Amitabha Buddha (Amitabha Buddha) and the two great Bodhisattvas (Avalokiteśvara and Mahasthamaprapta), and passed away peacefully. Faxi Often practiced the Fangdeng (Vaipulya) repentance rituals. A pheasant came.
責命。神人斥之曰。法師當往生凈土。豈償汝命。後於病中發願。以一生所修行業。迴向凈土。至心念佛。即見佛菩薩眾來迎。端坐而化。
等觀
居天臺。常誦法華。一夕澡浴。面西趺坐。唸佛菩薩及智者名。復說三觀法門。言畢而終。
法俊
住碧澗寺。行法華三昧。即獲悟入。示滅之日。仙樂盈空。天香亙野。眾見凌空西向而去。
道喻
居開覺寺。念阿彌陀佛。日夜不廢。造其像僅三寸。後於定中見佛。謂曰。汝造我像何小。喻曰。心大即大。心小即小。言訖。見像身遍滿虛空。告曰。汝且回本國香湯沐浴。明星出時。我來迎汝。至時感化佛來迎。光明滿室。
壽洪
汾陽人。常念往西方。將亡。見兜率天童子來迎。師曰。我心期西往。不生天上。即令眾唸佛。遽云。佛從西來矣。言訖而化。
法智
居國清寺。一心念佛。常感觀音勢至來下光映其身。謂所親曰。吾生凈土有日矣。誰能具食餞我。眾為具之。食訖無它異。眾疑其侮。宿房而候之。夜未央。忽安坐床上。唸佛而化。有金光自西來。江上漁人誤謂天曉。
慧海
隋大業時。居江都安樂寺。專心凈業。得齊州道詮所遺無量壽佛像。慇勤禮懺。像忽放光。自是懇求往生愈
【現代漢語翻譯】 現代漢語譯本 責命。有神人斥責他說：『法師應當往生凈土（西方極樂世界），哪裡需要償還你的命呢？』後來在病中發願，將一生所修的行業（善行）迴向凈土（西方極樂世界），至誠懇切地念佛，就看見佛菩薩等聖眾前來迎接，最終端坐而逝。
等觀
住在天臺山，經常誦持《法華經》。一天晚上沐浴后，面向西方，結跏趺坐，唸誦佛菩薩以及智者大師的名號，又宣說了三觀（空觀、假觀、中觀）的法門，說完就去世了。
法俊
住在碧澗寺，修持法華三昧（一種禪定），隨即獲得開悟。示寂（去世）之日，仙樂充滿天空，天香瀰漫原野，眾人都看見他凌空向西方而去。
道喻
住在開覺寺，唸誦阿彌陀佛的名號，日夜不停。他塑造的阿彌陀佛像只有三寸高。後來在禪定中見到佛，佛對他說：『你造我的像為什麼這麼小？』道喻回答說：『心大像就大，心小像就小。』說完，看見佛像的身軀遍滿虛空。阿彌陀佛告訴他：『你先回本國用香湯沐浴，等到啟明星出現的時候，我來迎接你。』到時，道喻感應到阿彌陀佛前來迎接，光明充滿房間。
壽洪
是汾陽人。經常念想著往生西方極樂世界。臨終時，看見兜率天（彌勒菩薩的凈土）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。』隨即令眾人唸佛。忽然說：『佛從西方來了！』說完就去世了。
法智
住在國清寺，一心念佛。經常感應到觀音（觀世音菩薩）、勢至（大勢至菩薩）降臨，光芒照耀他的身體。他告訴親近的人說：『我往生凈土的日子快到了。誰能準備齋飯為我餞行？』眾人為他準備了齋飯。吃完齋飯後，沒有其他異常。眾人懷疑他欺騙了大家，就住在他的房間里等候。半夜時分，法智忽然安坐在床上，唸佛而去世。有金色的光芒從西方而來，江上的漁夫誤以為天亮了。
慧海
隋朝大業年間，住在江都安樂寺，專心修持凈土法門。得到齊州道詮所遺留的無量壽佛（阿彌陀佛）像，虔誠地禮拜懺悔。佛像忽然放出光明，從此他懇切地祈求往生，更加精進。
【English Translation】 English version Zeming. A divine being rebuked him, saying, 'The Dharma Master should be reborn in the Pure Land (Western Paradise). Why should your life be repaid?' Later, in his illness, he made a vow to dedicate all the merits of his lifelong practice to the Pure Land (Western Paradise), and sincerely recited the Buddha's name. He then saw the Buddhas and Bodhisattvas coming to welcome him, and he passed away peacefully in a seated posture.
Dengguan
He lived in Tiantai. He often recited the Lotus Sutra. One evening, after bathing, he sat cross-legged facing west, reciting the names of the Buddhas, Bodhisattvas, and the Master Zhiyi (founder of the Tiantai school). He then expounded the Threefold Contemplation (emptiness, provisional existence, and the Middle Way) and passed away.
Fajun
He lived in Bijian Temple and practiced the Lotus Sutra Samadhi (a type of meditation), and immediately attained enlightenment. On the day of his passing, celestial music filled the sky, and heavenly fragrance permeated the fields. People saw him ascending westward into the sky.
Daoyu
He lived in Kaijue Temple and recited the name of Amitabha Buddha day and night without ceasing. He made an image of Amitabha Buddha that was only three inches tall. Later, in meditation, he saw the Buddha, who said to him, 'Why did you make my image so small?' Daoyu replied, 'If the mind is large, the image is large; if the mind is small, the image is small.' After he said this, he saw the Buddha's body filling all of space. Amitabha Buddha told him, 'You should return to your country and bathe in fragrant water. When the morning star appears, I will come to welcome you.' When the time came, Daoyu sensed Amitabha Buddha coming to welcome him, and light filled the room.
Shouhong
He was a native of Fenyang. He constantly thought of being reborn in the Western Paradise. As he was dying, he saw boys from the Tushita Heaven (the Pure Land of Maitreya Buddha) coming to welcome him. Shouhong said, 'My heart is set on going to the West; I do not want to be born in heaven.' He then instructed the assembly to recite the Buddha's name. Suddenly, he said, 'The Buddha is coming from the West!' After saying this, he passed away.
Fazhi
He lived in Guoqing Temple and single-mindedly recited the Buddha's name. He often felt Avalokiteshvara (Guanyin Bodhisattva) and Mahasthamaprapta (Dashizhi Bodhisattva) descending, their light illuminating his body. He told his close associates, 'The day of my rebirth in the Pure Land is near. Who can prepare a meal to bid me farewell?' The assembly prepared a meal for him. After the meal, there was nothing unusual. The assembly suspected that he had deceived them, so they stayed in his room to wait. In the middle of the night, Fazhi suddenly sat up on his bed, recited the Buddha's name, and passed away. Golden light came from the West, and the fishermen on the river mistakenly thought it was dawn.
Huihai
During the Daye era of the Sui Dynasty, he lived in Anle Temple in Jiangdu and devoted himself to the Pure Land practice. He obtained an image of Amitayus Buddha (Amitabha Buddha) left behind by Daoquan of Qizhou, and he diligently prostrated and repented before it. The image suddenly emitted light. From then on, he earnestly sought rebirth and became more diligent.
切。一日面西趺坐。唸佛而化。
汶水二沙彌
同志唸佛。經五年。大者先亡。得生凈土。見佛欣慶。即白佛言。有小沙彌。與我同修。不識可得生不。佛言。汝本無心念佛。由彼勸汝。汝今宜還益勤凈業。三年後可同來此。至期佛與眾聖。自西來迎。大地震動。天華飄舞。是二沙彌一時俱化。
善胄
博野人。勤篤凈業。常見佛大士像放光照身。一夕疾中倏起。合掌祝曰。佛以四十八愿攝我有情。必冀此時。如佛本願。已而告眾曰。佛光照我。所愿無失。言訖而亡。
法祥
住楊都大興國寺三十年。修安養之業。凡有饒益。必用迴向。因在疾。弟子聞師稱佛聲甚厲。又見房西壁有光若鏡。現凈土境相頻伽鼓翼。祥倏然而化。
明瞻
晚歲克志安養。或譏其遲暮。瞻曰。十念功成。猶得見佛。吾何慮焉。后因疾于興善寺。具齋別道俗。時僕射房玄齡杜如晦皆會焉。日過午。整威儀。遽曰。佛來矣。二大士亦至。竦身合掌而化。
道綽
并州汶水人。十四出家。習經論。晚事瓚禪師學禪。后入壁谷玄中寺。曇鸞之舊居也。專志唸佛。日以七萬遍為度。勸並汾人唸佛。或以豆記所度者。及萬斛。貞觀二年四月八日。集道俗為如來生朝慶會。俄見鸞空中。乘
【現代漢語翻譯】 現代漢語譯本： 切（Qie，人名）。有一天，他面向西方結跏趺坐，唸佛后往生了。 汶水二沙彌（Wen Shui Two Novices）： 他們志同道合一起唸佛，經過五年。年長的沙彌先去世，往生到凈土。見到佛陀非常歡喜，就對佛說：『有個小沙彌，與我一同修行，不知道能否往生？』佛說：『你本來沒有真心念佛，是因為他勸你。你現在應該更加精進修習凈業，三年後可以一同來這裡。』到了約定的時間，佛陀與眾多聖眾，從西方來迎接他們。大地震動，天花飄舞。這兩位沙彌一時都往生了。 善胄（Shan Zhou，人名）： 博野（Bo Ye，地名）人。勤奮篤實地修習凈土法門。常常看見佛和大菩薩的像放光照耀他的身體。一天晚上，生病中突然起身，合掌祝願說：『佛以四十八愿攝受我這樣的有情眾生，必定希望就在此時。如佛的本願一樣。』不久告訴眾人說：『佛光照耀我，所愿沒有落空。』說完就去世了。 法祥（Fa Xiang，人名）： 住在楊都（Yang Du，地名）大興國寺三十年。修習往生安養凈土的法門。凡是有利益的事情，必定用來回向。因為生病，弟子們聽到師父稱念佛號的聲音非常洪亮。又看見房間西邊的墻壁上有光像鏡子一樣，顯現凈土的景象，頻伽鳥（Kalavinka）在鼓動翅膀。法祥忽然往生了。 明瞻（Ming Zhan，人名）： 晚年立志求生安養凈土。有人譏笑他年老才開始。明瞻說：『十念功成，尚且可以見到佛，我有什麼可憂慮的呢？』後來因為生病在興善寺（Xing Shan Temple），準備齋飯與道友俗人告別。當時僕射房玄齡（Fang Xuanling）、杜如晦（Du Ruhui）都來了。過了中午，整理好威儀，突然說：『佛來了，兩位大士也到了。』挺直身體合掌而往生。 道綽（Dao Chuo，人名）： 并州汶水（Wen Shui, Bing Zhou，地名）人。十四歲出家，學習經論。晚年跟隨瓚禪師（Zan Chanshi）學習禪定。後來進入壁谷玄中寺（Bi Gu Xuan Zhong Temple），是曇鸞（Tan Luan）的舊居。專心致志地念佛，每天以七萬遍為定額。勸說并州（Bing Zhou）、汾州（Fen Zhou）的人唸佛。有人用豆子記錄所勸化的人數，達到萬斛。貞觀二年四月八日，集合僧人和俗人為如來舉辦誕辰慶會。忽然看見曇鸞在空中，乘坐
【English Translation】 English version: Qie (Qie, a name). One day, he sat in the lotus position facing west, and passed away after reciting the Buddha's name. The Two Novices of Wenshui (Wen Shui Two Novices): They shared the same aspiration to recite the Buddha's name together for five years. The elder novice passed away first and was reborn in the Pure Land. Seeing the Buddha, he was overjoyed and said to the Buddha: 'There is a younger novice who cultivates with me. I don't know if he can be reborn?' The Buddha said: 'Originally, you did not recite the Buddha's name sincerely, but he encouraged you. Now you should diligently cultivate pure karma, and you can come here together in three years.' When the appointed time arrived, the Buddha and many saints came from the West to welcome them. The earth shook, and heavenly flowers fluttered. The two novices passed away at the same time. Shanzhou (Shan Zhou, a name): A person from Boye (Bo Ye, a place name). He diligently and earnestly cultivated the Pure Land practice. He often saw the images of the Buddha and great Bodhisattvas emitting light and illuminating his body. One night, he suddenly got up from his illness, put his palms together, and prayed: 'The Buddha uses the forty-eight vows to gather sentient beings like me, and I must hope that it is at this time. As the Buddha's original vow.' Soon he told everyone: 'The Buddha's light shines on me, and my wishes have not failed.' After saying that, he passed away. Faxiang (Fa Xiang, a name): He lived in Daxingguo Temple (Da Xing Guo Temple) in Yangdu (Yang Du, a place name) for thirty years. He cultivated the practice of rebirth in the Pure Land of Bliss. Whenever there was something beneficial, he would definitely use it for dedication. Because of illness, the disciples heard the master reciting the Buddha's name very loudly. They also saw a light like a mirror on the west wall of the room, showing the scenery of the Pure Land, with Kalavinka birds flapping their wings. Faxiang suddenly passed away. Mingzhan (Ming Zhan, a name): In his later years, he was determined to seek rebirth in the Pure Land of Bliss. Some people ridiculed him for starting late. Mingzhan said: 'Even if only ten recitations are accomplished, one can still see the Buddha. What do I have to worry about?' Later, because of illness at Xing Shan Temple (Xing Shan Temple), he prepared vegetarian food to bid farewell to his fellow practitioners and laypeople. At that time, the ministers Fang Xuanling (Fang Xuanling) and Du Ruhui (Du Ruhui) were present. After noon, he tidied up his appearance and suddenly said: 'The Buddha is coming, and the two great Bodhisattvas have also arrived.' He straightened his body, put his palms together, and passed away. Daochuo (Dao Chuo, a name): A person from Wenshui (Wen Shui, a place name) in Bingzhou (Bing Zhou, a place name). He became a monk at the age of fourteen and studied scriptures and treatises. In his later years, he followed Zen Master Zan (Zan Chanshi) to study Zen meditation. Later, he entered Bi Gu Xuan Zhong Temple (Bi Gu Xuan Zhong Temple), which was the former residence of Tanluan (Tan Luan). He devoted himself to reciting the Buddha's name, with a quota of 70,000 times a day. He persuaded the people of Bingzhou (Bing Zhou) and Fenzhou (Fen Zhou) to recite the Buddha's name. Some people used beans to record the number of people he persuaded, reaching tens of thousands of hu (斛, a unit of measurement). On April 8th of the second year of Zhenguan, he gathered monks and laypeople to hold a celebration for the birth of the Tathagata. Suddenly, he saw Tanluan in the air, riding on
七寶船。謂綽曰。汝凈土堂宇以成。眾復見化佛菩薩飄飄在空。皆忻仰嘆異。
同志道撫者每相見。必指凈土為會。綽亡三日。撫聞之曰。吾常期先行。今乃在後。吾加一息之功。見佛可追矣。即于像前。叩頭陳露。退就其座而化。
法師善導
唐貞觀中。見西河綽禪師九品道場講誦觀經。大喜曰。此真入佛之津要。修余行業。迂僻難成。唯此觀門。速超生死。於是勤篤精苦。晝夜禮誦。續至京師。激發四眾。每入室。胡跪唸佛。非力竭不休。雖時寒冰。亦須流汗。出則為人演說凈土法門。三十餘年。不暫睡臥。般舟行道。方等禮佛。護持戒品。纖毫不犯。好食送廚。粗惡自奉。乳酪醍醐。皆不經口。凡有襯施。用寫彌陀經十萬卷。畫凈土變相三百壁。壞寺廢塔。所至修營。然燈續明。常年不絕。三衣瓶缽。不使人持。行不共眾。恐談世事。長安道族。傳授凈土法門者。不可勝數。從其化者。至有誦彌陀經十萬至五十萬卷者。唸佛日課萬聲至十萬聲者。或得入唸佛三昧往生凈土者。莫能紀述。或問唸佛生凈土邪。師曰。如汝所念。遂汝所愿。乃自唸一聲。有一光明。從其口出。十至於百。光亦如之。其勸世偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘老病。任是千般快樂。無常終
【現代漢語翻譯】 現代漢語譯本： 七寶船。有人告訴釋綽（Shi Chuo）說：『您的凈土堂宇已經建成，大家還看到化佛菩薩在空中飄動，都歡喜讚歎，感到驚異。』 同志道撫（Dao Fu）每次與釋綽相見，必定以凈土為約。釋綽去世三天後，道撫聽聞此事說：『我常常期望先走一步，現在卻落在了後面。我要更加努力，或許還能趕上見佛。』 於是就在佛像前，叩頭懺悔，退回自己的座位圓寂。 法師善導（Shan Dao） 唐朝貞觀年間，善導法師見到西河釋綽禪師在九品道場講誦《觀經》，非常高興地說：『這真是進入佛道的要津，修習其他行業，迂迴偏僻難以成就，只有這觀門，能夠快速超越生死。』 於是勤奮刻苦，日夜禮拜誦經。後來到了京師，激發四眾弟子。每次進入室內，胡跪唸佛，不到力竭不停止。即使在寒冷的冰天雪地，也必須流汗。出來就為人演說凈土法門。三十多年來，沒有片刻的睡眠。修習般舟三昧，方等懺法，護持戒律，細微之處也不觸犯。好的食物送給廚房，粗劣的自己享用。乳酪醍醐之類的美味，都不入口。凡是有人佈施，就用來書寫《彌陀經》十萬卷，繪製凈土變相圖三百壁。破敗的寺廟和廢棄的佛塔，所到之處都加以修繕。點燃燈火，使其持續明亮，常年不絕。三衣缽具，不讓人拿。行走不與眾人同行，恐怕談論世俗之事。長安的修行人，傳授凈土法門的人，數不勝數。跟隨他教化的人，有的誦《彌陀經》十萬到五十萬卷，唸佛每日一萬聲到十萬聲，或者有人因此進入唸佛三昧，往生凈土，無法一一記載。有人問唸佛是否能往生凈土，善導法師說：『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，十聲乃至百聲，光明也是這樣。他勸世的偈語說：『漸漸雞皮鶴髮，看看行步龍鍾。假饒金玉滿堂，豈免衰殘老病。任是千般快樂，無常終到。』
【English Translation】 English version: The Seven-Jeweled Ship. Someone told Shi Chuo (釋綽, a monk's name): 'Your Pure Land hall has been completed, and everyone has seen the transformed Buddha and Bodhisattvas fluttering in the sky, all rejoicing, admiring, and marveling.' The like-minded Dao Fu (道撫, a monk's name) always made the Pure Land their meeting point whenever they met. Three days after Shi Chuo's death, Dao Fu heard of it and said: 'I always expected to go first, but now I am behind. I will put in more effort, and perhaps I can still catch up to see the Buddha.' Then, in front of the Buddha statue, he kowtowed in repentance, and returned to his seat to pass away. Dharma Master Shan Dao (善導, a monk's name) During the Zhenguan era of the Tang Dynasty, Dharma Master Shan Dao saw Zen Master Shi Chuo of Xihe lecturing on the Visualization Sutra in the Nine Grades Dojo, and he was overjoyed, saying: 'This is truly the essential gateway to entering the Buddha's path. Cultivating other practices is circuitous and difficult to achieve. Only this Visualization 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 the room, he knelt and recited the Buddha's name, not stopping until he was exhausted. Even in the cold of winter, he would sweat. When he went out, he would explain the Pure Land Dharma to people. For more than thirty years, he did not sleep for a moment. He practiced the Pratyutpanna Samadhi, the Fangdeng Repentance, and upheld the precepts, not violating even the slightest detail. He sent good food to the kitchen, and ate coarse food himself. He did not eat dairy products like milk, yogurt, or ghee. All donations were used to write one hundred thousand copies of the Amitabha Sutra and to paint three hundred walls of Pure Land transformation pictures. He repaired dilapidated temples and abandoned pagodas wherever he went. He lit lamps and kept them burning continuously throughout the year. He did not allow others to carry his three robes and alms bowl. He did not walk with the crowd, for fear of talking about worldly affairs. In Chang'an, there were countless people who transmitted the Pure Land Dharma. Among those who were transformed by him, some recited the Amitabha Sutra one hundred thousand to five hundred thousand times, and some recited the Buddha's name ten thousand to one hundred thousand times a day. Some even entered the Samadhi of Buddha Recitation and were reborn in the Pure Land, which cannot be fully recorded. Someone asked if reciting the Buddha's name could lead to rebirth in the Pure Land. Dharma Master Shan Dao said: 'As you recite, so shall your wish be fulfilled.' Then, he himself recited the Buddha's name once, and a light came out of his mouth. Ten times, even 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, and soon the steps become faltering. Even if you have a hall full of gold and jade, you cannot escape decay, old age, and sickness. No matter how much happiness you have, impermanence will eventually arrive.'
是到來。唯有徑路修行。但念阿彌陀佛。后謂人曰。此身可厭。吾將西歸。乃登柳樹。向西祝曰。愿佛接我。菩薩助我。令我不失正念。得生安養。言已投身而化。高宗知其事。賜寺額曰光明。世傳彌陀化身。而立為蓮社二祖云。
智琰
居武邱。集僧俗修凈業觀想。每月一集。五百餘人。後於病中。見梵僧手執寶瓶。前謂之曰。吾無邊光也。卻後凈土所稱功德寶王乃我爾。琰與寺眾論曰。無邊光勢至大士。功德寶王其成佛之號也。我其西歸乎。其夕竟亡。
神素
居蒲州。講阿毗曇成實論。愿早登安養。后病中。令弟子讀觀經。靜坐而聽。既畢。唱佛大士號。始終數番。至中夜。安坐而化。
功迥
浚儀人。行普賢懺。身不倚者三十年。一日普賢來。乘六牙象。地皆銀色。晚年專講法華。每至藥草喻品。天輒降雨。又撰佛地論疏。愿回所詮之益。得生凈土。疏成。五色異光照其室。迥曰。得於此時乘光見佛。愿足矣。乃繫念西想。不食而化。
道昂
平時修凈土業。一日昇高座。誡飭徒眾。遽揖曰。彼天眾何雜沓而來。天道由來非吾愿。若凈土相迎。即聞命矣。因瞑目久之曰。阿彌陀佛光明照我。諸化菩薩又來會此。於是奉爐叩首陳慶。忽爐墜而化。
善
【現代漢語翻譯】 現代漢語譯本： 是時候到來了。唯有通過修行這條道路。只需唸誦阿彌陀佛（Amitabha，意為無量光佛）。後來告訴人們說：『這個身體令人厭惡，我將要往生西方。』於是登上柳樹，面向西方祝願說：『愿佛陀接引我，菩薩（Bodhisattva，意為覺有情）幫助我，使我不失去正念，得以往生安養（Sukhavati，意為極樂凈土）。』說完就投身而逝。高宗知道這件事後，賜予寺廟匾額名為『光明』。世人傳說他是阿彌陀佛的化身，並立他為蓮社二祖。
智琰
居住在武邱。聚集僧人和俗人修習凈業觀想，每月一次集會，有五百多人。後來在生病期間，看見一位梵僧手持寶瓶，走到他面前說：『我是無邊光（Amitabha的別稱）啊。你以後在凈土所稱頌的功德寶王就是我啊。』智琰告訴寺廟的僧眾說：『無邊光就是大勢至菩薩（Mahasthamaprapta），功德寶王是阿彌陀佛成佛的名號啊。我大概要往生西方了。』當晚就去世了。
神素
居住在蒲州，講授《阿毗曇》（Abhidharma，意為論藏）和《成實論》。願望是早日往生安養。後來生病期間，讓弟子讀誦《觀經》，自己專心聽聞。讀完后，唱唸佛陀和大士的名號，始終不斷重複多次，直到半夜，安然端坐而去世。
功迥
浚儀人。修持普賢懺法，身體不依靠任何東西長達三十年。有一天，普賢菩薩（Samantabhadra）到來，乘坐六牙白象，地面都變成銀色。晚年專門講授《法華經》，每次講到藥草喻品時，天空總是降雨。又撰寫《佛地論疏》，希望將所詮釋的利益，迴向往生凈土。疏文寫成后，五色奇異的光芒照亮他的房間。功迥說：『能夠在此時乘著光明見到佛陀，我的願望就滿足了。』於是繫念西方，不吃東西而去世。
道昂
平時修習凈土法門。有一天登上高座，告誡囑咐徒眾，忽然作揖說：『那些天眾為何如此雜亂地到來？天道從來不是我的願望，如果是凈土來迎接，我就聽從了。』於是閉目很久，說：『阿彌陀佛的光明照耀著我，諸位化身菩薩又來這裡聚會。』於是捧著香爐叩頭陳述慶賀，忽然香爐墜落而去世。
善導
【English Translation】 English version: The time has come. The only way is through practice. Just recite Amitabha (Amitabha, meaning immeasurable light Buddha). Later, he told people, 'This body is disgusting. I am going to be reborn in the West.' So he climbed a willow tree and prayed to the West, saying, 'May the Buddha receive me, and the Bodhisattvas (Bodhisattva, meaning sentient beings seeking enlightenment) help me, so that I do not lose right mindfulness and can be reborn in Sukhavati (Sukhavati, meaning the Pure Land of Ultimate Bliss).' After saying this, he threw himself down and passed away. Emperor Gaozong, knowing of this event, bestowed the temple plaque with the name 'Luminous.' People passed down the story that he was an incarnation of Amitabha and established him as the Second Patriarch of the Lotus Society.
Zhiyan
Lived in Wuqiu. He gathered monks and laypeople to cultivate Pure Land contemplation, meeting once a month with more than five hundred people. Later, during his illness, he saw a Brahma monk holding a treasure vase, who came before him and said, 'I am Boundless Light (another name for Amitabha). The King of Merit and Treasure that you will praise in the Pure Land is me.' Zhiyan told the monks of the temple, 'Boundless Light is the Bodhisattva Mahasthamaprapta (Mahasthamaprapta), and the King of Merit and Treasure is the name of Amitabha upon becoming a Buddha. I am probably going to be reborn in the West.' He passed away that evening.
Shensu
Lived in Puzhou, lecturing on the Abhidharma (Abhidharma, meaning the collection of treatises) and the Tattvasiddhi Shastra. His wish was to be reborn in Sukhavati soon. Later, during his illness, he had his disciples recite the Contemplation Sutra, and he listened attentively. After the recitation, he chanted the names of the Buddha and the Great Bodhisattvas, repeating them many times until midnight, when he passed away peacefully in a seated posture.
Gong Jiong
A native of Junyi. He practiced the Samantabhadra Repentance Ceremony, not leaning on anything for thirty years. One day, the Bodhisattva Samantabhadra (Samantabhadra) arrived, riding a six-tusked white elephant, and the ground turned silver. In his later years, he specialized in lecturing on the Lotus Sutra, and every time he reached the Parable of the Medicinal Herbs chapter, the sky would rain. He also wrote a commentary on the Treatise on the Stages of Yoga Practice on the Bodhisattva Grounds, hoping to dedicate the benefits of his explanations to rebirth in the Pure Land. After the commentary was completed, five-colored strange lights illuminated his room. Gong Jiong said, 'To be able to see the Buddha riding on the light at this time, my wish is fulfilled.' So he focused his mind on the West, stopped eating, and passed away.
Dao Ang
Usually practiced the Pure Land Dharma. One day, he ascended the high seat, admonished his disciples, and suddenly bowed, saying, 'Why are those heavenly beings arriving in such a disorderly manner? The path of the heavens has never been my wish. If the Pure Land comes to welcome me, I will obey.' Then he closed his eyes for a long time and said, 'The light of Amitabha is shining on me, and the transformation Bodhisattvas have come here to gather.' Then he held the incense burner, kowtowed, and expressed his congratulations. Suddenly, the incense burner fell, and he passed away.
Shandao
道
臨淄人。入大藏。信手探卷。得觀無量壽佛經。乃專修十六妙觀。及往廬山。觀遠公遺蹟。豁然增思。后遁跡終南。修般舟三昧數載。親寶閣瑤池宛然在目。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。又因造屋多損蟲命。此三罪也。當於一切眾生前懺。綽靜思往咎。池心悔謝。久之。道因定出。謂綽曰。師罪滅矣。後有白光來照之時。是往生相也。道行化京師。歸者如市。忽微疾。即掩室怡然而逝。異香天樂。向西而隱。
惟岸
并州人。常修十六觀門。曾因出觀。見觀音勢至現於空中。岸頂禮雨淚曰。幸由肉眼。得睹聖容。所恨世無傳焉。倏有二人。稱善𦘕聖相。既就。人亦俱失。乃謂弟子曰。吾西行其時也。有從我者乎。一小童曰。惟師之命即往。白父母。歸寺沐浴。至像前趺坐而化。岸撫其背曰。汝何先吾而行。即令弟子助聲唸佛。仰目西顧。寂然無聲。
法持
江寧人。見黃梅忍禪師悟心要。繼牛頭祖位。常繫念凈土。俯仰不違。將終。戒弟子。露骸松下。令禽獸食我血肉。起凈土因。弟子如其旨。見神幡數
【現代漢語翻譯】 現代漢語譯本 道（Dao）： 臨淄（Linzi）人。他進入大藏（Dazang，佛教經書的總稱）研習，隨意抽取一卷，得到了《觀無量壽佛經》（Guan Wuliangshou Fo Jing）。於是他專心修習十六妙觀（Sixteen Contemplations）。後來前往廬山（Mount Lu），瞻仰慧遠（Huiyuan）大師的遺蹟，豁然開悟，對凈土法門的理解更加深刻。之後隱居終南山（Zhongnan Mountain），修習般舟三昧（Pratyutpanna Samadhi）數年，親眼見到寶閣瑤池（Treasure Pavilion and Jade Pond）宛如就在眼前。他又前往晉陽（Jinyang），跟隨綽禪師（Chuo Chanshi）學習《無量壽經》（Wuliangshou Jing）。入定七日後，綽禪師請他觀察自己往生之處。道回答說：『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，這是第一種罪過，應當在佛前懺悔。又曾經役使出家人，這是第二種罪過，應當在四方僧眾面前懺悔。又因為建造房屋，多次損害蟲蟻的性命，這是第三種罪過，應當在一切眾生面前懺悔。』綽禪師靜靜地思索過去的過錯，內心深感悔恨，向佛懺謝。過了很久，道從禪定中出來，對綽禪師說：『您的罪業已經消滅了。之後如果有白光照耀的時候，那就是往生的瑞相。』道在京師弘揚佛法，歸依的人像趕集一樣。忽然得了輕微的疾病，就閉門安詳地去世了。有奇異的香氣和天樂，向西方隱去。
惟岸（Wei'an）： 并州（Bingzhou）人。他經常修習十六觀門（Sixteen Contemplations）。曾經在出定的時候，看見觀音（Guanyin，Avalokiteśvara）和勢至（Shizhi，Mahāsthāmaprāpta）菩薩顯現在空中。惟岸頂禮膜拜，流著眼淚說：『有幸憑藉肉眼，能夠親眼見到聖容，只遺憾世上沒有流傳下來。』忽然有兩個人，自稱擅長繪畫聖像。畫像完成後，那兩個人也都不見了。於是他對弟子們說：『我西行的時候到了。有誰願意跟隨我嗎？』一個小童說：『一切聽從師父的命令，我願意前往。』他稟告父母，回到寺廟沐浴，在佛像前跏趺而坐，化為灰燼。惟岸撫摸著他的背說：『你為什麼先我而行？』於是命令弟子們一起唸佛，仰望西方，寂然無聲地去世了。
法持（Fachi）： 江寧（Jiangning）人。他從黃梅忍禪師（Huangmei Ren Chanshi）那裡領悟了心要，繼承了牛頭宗（Niu Tou School）的祖位。他經常繫念凈土（Pure Land），一舉一動都不違背凈土法門。臨終時，告誡弟子們：『將我的遺骸暴露在松樹下，讓禽獸吃我的血肉，以此發起往生凈土的因緣。』弟子們按照他的遺囑去做，看見神幡無數。
【English Translation】 English version Dao: A native of Linzi. He entered the Dazang (Buddhist canon) and randomly selected a scroll, obtaining the 'Contemplation Sutra of Immeasurable Life Buddha' (Guan Wuliangshou Fo Jing). He then devoted himself to cultivating the Sixteen Contemplations (Sixteen Contemplations). Later, he went to Mount Lu to admire the relics of Master Huiyuan, which greatly enhanced his understanding. Afterwards, he retreated to Zhongnan Mountain, practicing the Pratyutpanna Samadhi (Pratyutpanna Samadhi) for several years, personally witnessing the Treasure Pavilion and Jade Pond as if they were right before his eyes. He then went to Jinyang and followed Chan Master Chuo, receiving the 'Immeasurable Life Sutra' (Wuliangshou Jing). After entering samadhi for seven days, Chan Master Chuo asked him to observe where he would be reborn. Dao replied, 'You should repent of three offenses before you can be reborn. You once placed Buddha images under the eaves and resided in a deep room yourself; this is the first offense, which you should repent before the Buddha. You also once employed monks; this is the second offense, which you should repent before monks from all directions. Furthermore, you caused the death of many insects while building houses; this is the third offense, which you should repent before all sentient beings.' Chan Master Chuo quietly reflected on his past faults, deeply repented, and apologized to the Buddha. After a long time, Dao emerged from samadhi and said to Chan Master Chuo, 'Your offenses have been extinguished. When a white light shines 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 bustling market. Suddenly, he contracted a minor illness and passed away peacefully in his room. Strange fragrances and heavenly music faded away towards the west.
Wei'an: A native of Bingzhou. He often practiced the Sixteen Contemplations (Sixteen Contemplations). Once, when emerging from contemplation, he saw Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi) Bodhisattvas appearing in the sky. Wei'an prostrated and wept, saying, 'Fortunately, with my physical eyes, I have been able to witness the holy countenance. It is regrettable that it has not been passed down in the world.' Suddenly, two people appeared, claiming to be skilled at painting holy images. After the painting was completed, the two people also disappeared. He then said to his disciples, 'The time for my westward journey has come. Is there anyone who will follow me?' A young boy said, 'I will follow the master's command and go.' He informed his parents, returned to the temple to bathe, and sat in the lotus position before the Buddha image, transforming into ashes. Wei'an stroked his back and said, 'Why did you go before me?' He then ordered his disciples to chant the Buddha's name together, gazed westward, and passed away silently.
Fachi: A native of Jiangning. He understood the essential teachings from Chan Master Huangmei Ren and inherited the ancestral position of the Niu Tou School (Niu Tou School). He constantly kept the Pure Land (Pure Land) in mind, never deviating from it in his actions. As he was dying, he instructed his disciples, 'Expose my remains under the pine trees and let the birds and beasts eat my flesh and blood, so that I may create the cause for rebirth in the Pure Land.' The disciples followed his instructions and saw countless divine banners.
十西來繞山。幡出異光。以燭其室。
慧日
泛舶南海。至天竺諸國。訪善知識。問何國何方有樂無苦。何法何行速得見佛。天竺三藏皆贊凈土。日聞喜躍。至健陀羅國。山有觀音像。祈請者或現身。日絕食七日。畢命為請。七日之夜。觀音于空中。現紫金相長丈餘。手摩日頂曰。汝欲傳法利人。又愿生極樂國。當如汝志。開元七年。東歸達長安。進佛真容梵夾。帝旌其德。賜號慈愍三藏。著凈土文行於世。天寶七年將終。見蓮華在前。狀如日輪。
法師承遠
始學于成都唐公。至荊州進學于玉泉真公。真公授師以衡山。俾為教魁。人從而化者萬計。有弟子法照。初居廬山。由正定聚。趣安樂國。見蒙惡衣侍佛者。佛曰。衡山承遠也。出而求之肖焉。乃從而學。傳教天下。法照在代宗時。為國師。乃言其師有異德。天子南向面禮焉。度其道不可徴。乃名其居曰般舟道場。用尊其位。師始居山西南巖石下。人遺之食則食。不遺則食土泥。茹草木。其取衣類是。南極海裔。北自幽都。來求厥道。或值之崖谷。羸形垢面。躬負薪槱。以為僕從而媟之。乃師也。凡化人立中道而教之。權俾得以疾至。故示專念。書涂巷。刻溪谷。丕勒誘掖。以援于下。不求而道備。不言而物成。人皆負布帛斬木石。委
【現代漢語翻譯】 現代漢語譯本 十西來繞山，幡（fān）出異光，照亮了他的房間。
慧日（Huìrì）
乘船前往南海，到達天竺（Tiānzhú，古印度）各國，拜訪善知識（shàn zhīshì，指有德行的師長）。詢問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。天竺的三藏（sānzàng，精通經、律、論的僧人）都讚美凈土（jìngtǔ，阿彌陀佛的西方極樂世界）。慧日聽了非常高興。到達健陀羅國（Jiàntuóluóguó，古印度北部地區），山上有觀音（Guānyīn，觀世音菩薩）像，祈禱的人有的能見到觀音現身。慧日絕食七天，以性命為代價祈請。第七天晚上，觀音在空中顯現紫金色身，身高一丈多，用手摩慧日的頭頂說：『你想要傳法利益他人，又希望往生極樂國（Jílèguó，西方極樂世界），就如你所愿。』開元七年，慧日從東方回到長安（Cháng'ān，唐朝首都）。進獻佛的真容梵夾（fànjiá，用梵文書寫的經書）。皇帝表彰他的德行，賜號慈愍三藏（Címǐn Sānzàng）。他所著的凈土文在世間流傳。天寶七年將要去世時，看見蓮花在眼前，形狀像太陽一樣。
法師承遠（Chéngyuǎn）
開始在成都（Chéngdū）向唐公（Táng Gōng）學習，到荊州（Jīngzhōu）在玉泉真公（Yùquán Zhēn Gōng）處深造。真公授予承遠衡山（Héngshān），讓他成為一方的教化領袖。跟隨他學習並被感化的人數以萬計。有個弟子叫法照（Fǎzhào），最初住在廬山（Lúshān），因為修習正定（zhèngdìng），嚮往安樂國（Ānlèguó，西方極樂世界）。看見一個穿著破舊衣服侍奉佛的人，佛說：『那是衡山的承遠。』法照出去尋找，發現果然像佛所說。於是跟隨他學習，將他的教義傳遍天下。法照在代宗（Dàizōng，唐代宗）時期，擔任國師。於是說他的老師有非凡的德行。天子向南面對著他禮拜。因為他的道行難以考證，於是將他居住的地方命名為般舟道場（Bānzhōu dàochǎng），用以尊崇他的地位。承遠最初住在山西南巖石下，人們給他食物就吃，不給就吃土泥，吃草木。他所穿的衣服也是這樣。從南方的海邊，到北方的幽都（Yōudū，泛指北方），都來求取他的道。有人在山崖山谷中見到他，形容憔悴，滿臉污垢，親自揹著柴火，像僕人一樣被人輕視，才知道那就是承遠。凡是教化人，都用中道（zhōngdào，不偏不倚的道路）來教導他們，權宜地讓他們能夠快速到達目的。所以示現專心念佛。將經文書寫在街巷，刻在溪谷，大力地引導和幫助，用來接引下層民眾。不求名利而道行完備，不事言語而萬物自然成就。人們都揹著布帛，砍伐木石，堆積
【English Translation】 English version Shi Xilai (Shi Xilai) circled the mountain. The banner emitted extraordinary light, illuminating his room.
Huiri (Huiri)
He sailed to the South Sea, arrived at various countries of Tianzhu (Tianzhu, ancient India), and visited virtuous teachers (shan zhishi, virtuous teachers). He asked which country and which place had only happiness and no suffering, and what method and practice could quickly lead to seeing the Buddha. The Tripitaka masters (sanzang, monks proficient in Sutra, Vinaya, and Shastra) of Tianzhu all praised the Pure Land (jingtu, Amitabha Buddha's Western Paradise). Huiri was overjoyed upon hearing this. He arrived at the country of Gandhara (Jiantuoluo guo, ancient northern India), where there was an image of Guanyin (Guanyin, Avalokitesvara Bodhisattva) on the mountain. Some who prayed would see Guanyin appear. Huiri fasted for seven days, pleading with his life. On the seventh night, Guanyin appeared in the air with a purple-gold body, over ten feet tall, and stroked Huiri's head, saying, 'If you wish to propagate the Dharma to benefit others and also wish to be reborn in the Land of Ultimate Bliss (Jile guo, Western Paradise), it shall be as you wish.' In the seventh year of the Kaiyuan era, Huiri returned east to Chang'an (Chang'an, the capital of the Tang Dynasty). He presented the Buddha's true image and Sanskrit scriptures (fanjia, scriptures written in Sanskrit). The emperor praised his virtue and bestowed upon him the title of Compassionate Tripitaka Master (Cimin Sanzang). The Pure Land texts he wrote circulated in the world. In the seventh year of the Tianbao era, as he was about to pass away, he saw a lotus flower in front of him, shaped like the sun.
Dharma Master Chengyuan (Chengyuan)
He began his studies with Tang Gong (Tang Gong) in Chengdu (Chengdu), and then went to Jingzhou (Jingzhou) to study further under Yuquan Zhen Gong (Yuquan Zhen Gong). Zhen Gong entrusted Chengyuan with Hengshan (Hengshan), making him a leader of teaching and transformation in that area. Tens of thousands of people followed him and were influenced. One of his disciples, Fazhao (Fazhao), initially lived in Lushan (Lushan). Through the practice of right concentration (zhengding), he aspired to the Land of Peace and Joy (Anle guo, Western Paradise). He saw someone wearing ragged clothes attending to the Buddha, and the Buddha said, 'That is Chengyuan of Hengshan.' Fazhao went out to seek him and found him to be exactly as the Buddha had described. So he followed him to learn and spread his teachings throughout the world. During the reign of Emperor Daizong (Daizong, Emperor Daizong of the Tang Dynasty), Fazhao served as the national teacher. He then spoke of his teacher's extraordinary virtue. The emperor faced south and bowed to him. Because his path was difficult to verify, the place where he lived was named the Prajna Boat (Banzhou daochang), to honor his position. Chengyuan initially lived under a rock on the southwest side of the mountain. People gave him food, and he ate it; if not, he ate soil and mud, and consumed grass and trees. His clothing was the same. From the southern coast to the northern Youdu (Youdu, a general term for the north), people came to seek his path. Some saw him in the cliffs and valleys, emaciated and with a dirty face, personally carrying firewood, being despised like a servant, only to realize that it was Chengyuan. Whenever he taught people, he used the Middle Way (zhongdao, the path of non-attachment) to guide them, expediently allowing them to reach their goal quickly. Therefore, he demonstrated single-minded mindfulness of the Buddha. He wrote scriptures in the streets and alleys, carved them in the valleys, and vigorously guided and assisted, in order to help the lower classes. Without seeking fame or profit, his path was complete; without speaking, all things were naturally accomplished. People carried cloth and silk, cut down wood and stone, and piled them up.
之巖戶。不拒不營。祠宇既具。至德宗朝。申詔褒立。是為彌陀寺。正元十八年七月十九日終於寺。壽九十一。世推為蓮社三祖云。
僧炫
并州人。初念慈氏。期生內院。年九十。遇綽禪師。聞凈土之法。始迴心焉。早暮禮佛千拜。唸佛萬聲。三年有疾。謂弟子曰。阿彌陀佛授我香衣。觀音勢至示我寶手。吾其去矣。既終七日。異香不散。
時啟芳圓果二師目擊斯事。乃于悟真寺觀音像前。折楊枝置像手。誓曰。芳等若於凈土有緣。當使七日不萎。至期枝益茂。芳果慶忭。晝夜觀念不捨數月。忽覺臨七寶池。入大寶帳。見佛及二大士坐寶華臺。光明輝映。芳果前作禮。佛告之曰。汝念我名。皆生我國。又見寶幡珠網。有梵僧御寶車中謂曰。吾法藏也。故來迎汝。芳果忽覺乘車前邁。又聞釋迦佛文殊菩薩。以梵音聲。稱讚凈土。寶殿之中。有寶階三道。第一道純是白衣。第二道僧俗相半。第三道唯是僧輩。佛指謂芳曰。此皆閻浮提唸佛之人。得生此土也。后五日二人無病。忽聞鐘聲。芳果曰。鐘聲我輩事也。當時俱即化去。
辯才
襄陽人。潛修凈土之業。二十年未嘗說。獨與護戎任公善。謂之曰。才必生凈土。期在十年。后令弟子報任公曰。向所期已及矣。任公及門。才曰。吾其去
【現代漢語翻譯】 之巖戶（地名）。不拒絕也不經營。祠宇已經完備。到德宗朝代，下詔褒獎建立，這就是彌陀寺。正元十八年七月十九日在此寺圓寂，享年九十一歲。世人推崇他為蓮社三祖。
僧炫（人名）
并州人。起初唸誦慈氏菩薩（彌勒菩薩的別稱），期望往生兜率內院。九十歲時，遇到綽禪師（道綽禪師），聽聞凈土法門，才回心轉意。早晚禮佛千拜，唸佛萬聲。三年後生病，對弟子說：『阿彌陀佛授予我香衣，觀音菩薩、大勢至菩薩向我展示寶手，我將要去了。』圓寂七日後，異香不散。
當時啟芳、圓果二位法師親眼目睹此事，於是在悟真寺觀音像前，折下楊枝放在觀音像手中，發誓說：『如果啟芳等與凈土有緣，應當使楊枝七日不枯萎。』到期后楊枝更加茂盛，啟芳、圓果歡欣鼓舞，晝夜唸佛不捨數月。忽然感覺來到七寶池，進入大寶帳，見到佛和二大士（觀音菩薩和大勢至菩薩）坐在寶華臺上，光明輝映。啟芳、圓果上前作禮。佛告訴他們說：『你們念我的名號，都能往生我的國土。』又見到寶幡珠網，有梵僧坐在寶車中說：『我是法藏比丘（阿彌陀佛的前身），特來迎接你們。』啟芳、圓果忽然感覺乘車前進，又聽到釋迦牟尼佛、文殊菩薩，用梵音聲稱讚凈土。寶殿之中，有寶階三道，第一道全是白衣（在家居士），第二道僧俗各半，第三道唯有僧人。佛指著對啟芳說：『這些都是閻浮提（我們所居住的世界）唸佛之人，得以往生此土。』后五日，二人無病，忽然聽到鐘聲。啟芳、圓果說：『鐘聲是為我們而鳴。』當時一同坐化而去。
辯才（人名）
襄陽人。暗中修行凈土法門，二十年未曾對外人說。只與護戎任公交好，對他說：『辯才必定往生凈土，期限在十年。』後來令弟子告訴任公說：『先前所約定的期限已經到了。』任公來到他家，辯才說：『我將要去了。』
【English Translation】 Zhiyanhu (place name). Neither refusing nor managing. The ancestral temple was already complete. By the time of Emperor Dezong's reign, an imperial decree was issued to commend its establishment. This became the Mituo Temple. On the 19th day of the seventh month of the eighteenth year of the Zhenyuan era, he passed away at the temple, at the age of ninety-one. He is revered by the world as the Third Patriarch of the Lotus Society.
Monk Xuan (person's name)
A native of Bingzhou. Initially, he recited the name of Maitreya (another name for Maitreya Bodhisattva), hoping to be reborn in the inner court of Tushita Heaven. At the age of ninety, he encountered Chan Master Zhuo (Daochuo Chan Master) and, upon hearing the Pure Land Dharma, changed his mind. Morning and evening, he prostrated to the Buddha a thousand times and recited the Buddha's name ten thousand times. Three years later, he fell ill and said to his disciples, 'Amitabha Buddha has bestowed fragrant robes upon me, and Avalokiteshvara and Mahasthamaprapta have shown me their precious hands. I am about to depart.' Seven days after his passing, the extraordinary fragrance did not dissipate.
At that time, Dharma Masters Qifang and Yuanguo personally witnessed this event. Therefore, in front of the Avalokiteshvara statue at Wuzhen Temple, they broke off a willow branch and placed it in the statue's hand, vowing, 'If Qifang and others have a connection with the Pure Land, may this willow branch not wither for seven days.' When the time came, the branch grew even more luxuriant. Qifang and Yuanguo rejoiced and recited the Buddha's name day and night for several months without ceasing. Suddenly, they felt as if they had arrived at the Seven Treasure Pond and entered the Great Treasure Tent, where they saw the Buddha and the two great Bodhisattvas (Avalokiteshvara and Mahasthamaprapta) seated on jeweled lotus platforms, radiating brilliant light. Qifang and Yuanguo stepped forward and paid their respects. The Buddha told them, 'Those who recite my name will all be reborn in my land.' They also saw jeweled banners and pearl nets, and a Brahmin monk in a jeweled chariot said, 'I am Dharmakara Bhikshu (the previous incarnation of Amitabha Buddha), and I have come to welcome you.' Qifang and Yuanguo suddenly felt as if they were moving forward in the chariot, and they also heard Shakyamuni Buddha and Manjushri Bodhisattva praising the Pure Land in Sanskrit. Within the treasure palace, there were three levels of jeweled stairs. The first level was entirely of white-clad individuals (lay practitioners), the second level was half monks and half laypeople, and the third level was only monks. The Buddha pointed to Qifang and said, 'These are all people from Jambudvipa (the world we live in) who recite the Buddha's name and are able to be reborn in this land.' Five days later, the two men were without illness when they suddenly heard the sound of a bell. Qifang and Yuanguo said, 'The bell is ringing for us.' At that moment, they both passed away while sitting in meditation.
Biancai (person's name)
A native of Xiangyang. He secretly cultivated the Pure Land Dharma, never revealing it to others for twenty years. He was only close to Ren Gong, the Protector of the Army, to whom he said, 'Biancai will surely be reborn in the Pure Land, with a limit of ten years.' Later, he instructed his disciple to tell Ren Gong, 'The previously agreed-upon time has arrived.' Ren Gong came to his house, and Biancai said, 'I am about to depart.'
矣。趺坐而化。眾聞仙樂西來。異香散滿。
自覺
居平山重林院。為鬼神講說者三年。屢有祥感。嘗發四十八愿。因觀音大悲接見阿彌陀佛。乃率眾建剎。鑄大悲像四十九尺。俯伏像前。陳其愿曰。聖相已就。梵宇已成。愿承聖力。早登安養。夜中忽見金色祥光二道。佛及菩薩左右隨之。佛垂手接覺首曰。守愿勿易。利物為先。寶池生處。終當如願。后十一年。見大神雲中出半身。謂之曰。安養之期已至。即于像前。跏趺而化。
國師法照
唐大曆二年。止衡州云峰寺。慈忍戒定。為時所宗。嘗于僧堂食缽中。睹五色雲中有梵剎。當東北有山澗石門。復有一寺。金書其題。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。師以所見。訪問知識。有嘉延曇暉二僧曰。聖神變化。不可情測。若論山川面勢。乃五臺耳。四年。師于郡之湖東寺。開五會念佛(當是五日為一會耳)。感祥雲彌覆。雲中樓閣。睹阿彌陀佛及二菩薩身滿虛空。有數梵僧。執錫行道。復見老人謂曰。汝先發愿。于金色界。禮覲大僧。今何輒止。師遂與同志。遠詣五臺。見寺南有光。及隨至佛光寺。一如缽中所見。東北五里。果有大山。山有澗。澗北石門。旁二青衣。一稱善財。一稱難陀。引師
【現代漢語翻譯】 現代漢語譯本 然後他結跏趺坐而圓寂。眾人都聽到西方傳來仙樂，奇異的香氣瀰漫。
自覺（Zi Jue）
他住在平山重林院，為鬼神講經說法三年，多次出現吉祥的感應。他曾發下四十八個大愿。因為觀音大悲的接引，見到了阿彌陀佛（Amitabha Buddha）。於是率領眾人建造寺廟，鑄造四十九尺高的大悲觀音像。他俯伏在佛像前，陳述自己的願望說：『聖像已經完成，寺廟也已建成，愿承蒙聖力加持，早日往生安養凈土。』夜裡忽然看見兩道金色的祥光，佛和菩薩在左右相隨。佛垂下手來接引自覺（Zi Jue）的首座說：『堅守你的誓願不要改變，利益眾生放在首位。在寶池蓮花化生之處，終究會如你所愿。』十一年後，他看見一位大神在雲中顯現半身，對他說：『往生安養凈土的日期已經到了。』他就在佛像前，結跏趺坐而圓寂。
國師法照（Fa Zhao）
唐朝大曆二年，他住在衡州云峰寺。以慈悲、忍辱、持戒、禪定為當時人們所推崇。他曾經在僧堂吃飯的缽中，看到五色雲彩中有梵剎（brahmaksetra，佛教寺院）。在東北方有一座山澗石門，還有一座寺廟，用金字書寫著寺名，叫做大聖竹林寺。後來他又在缽中，看到雲中有許多寺廟，池塘樓臺，成千上萬的菩薩眾，雜居其中。法照（Fa Zhao）禪師將所見到的景象，詢問有見識的人。有嘉延（Jia Yan）、曇暉（Tan Hui）兩位僧人說：『聖神的顯化，不可用常情來推測。如果論山川地勢，那應該是五臺山。』大曆四年，法照（Fa Zhao）禪師在郡里的湖東寺，開辦五會念佛（應該是每五天為一會）。感應到祥雲瀰漫覆蓋，雲中有樓閣，看到阿彌陀佛（Amitabha Buddha）和兩位菩薩的身形充滿虛空。有幾位梵僧，手持錫杖行走。又看見一位老人對他說：『你先前發願，要在金**，禮拜覲見大僧，現在為何停止了？』於是法照（Fa Zhao）禪師與志同道合的人，遠赴五臺山。看見寺廟南面有光芒，就跟隨光芒來到佛光寺，一切都和他在缽中所見到的景像一樣。在東北五里處，果然有一座大山，山中有山澗，山澗北面有石門，旁邊站著兩位青衣童子，一個叫善財（Sudhana），一個叫難陀（Nanda），引領法照（Fa Zhao）禪師
【English Translation】 English version Then he sat in the lotus position and passed away. Everyone heard celestial music coming from the west, and a strange fragrance filled the air.
Zi Jue (Self-Awareness)
He lived in Chonglin Temple on Ping Mountain, preaching to ghosts and spirits for three years, and auspicious signs appeared many times. He once made forty-eight great vows. Because of the compassionate reception of Avalokiteśvara (Guanyin), he saw Amitabha Buddha. So he led the people to build a temple and cast a forty-nine-foot-tall statue of Great Compassion Avalokiteśvara. He prostrated himself in front of the statue and stated his wish: 'The holy statue has been completed, and the temple has been built. I wish to receive the blessing of the holy power and be reborn in the Land of Ultimate Bliss as soon as possible.' In the middle of the night, he suddenly saw two golden auspicious lights, with the Buddha and Bodhisattvas accompanying him on the left and right. The Buddha lowered his hand to receive the chief of Zi Jue, saying: 'Keep your vows and do not change them, and put benefiting sentient beings first. Where the lotus flower is born in the treasure pond, you will eventually get your wish.' Eleven years later, he saw a great god appearing half-bodied in the clouds, saying to him: 'The date of rebirth in the Land of Ultimate Bliss has arrived.' He sat in the lotus position in front of the statue and passed away.
Fa Zhao (Dharma Illumination)
In the second year of the Dali era of the Tang Dynasty, he lived in Yunfeng Temple in Hengzhou. He was revered for his compassion, forbearance, precepts, and meditation. He once saw a Brahmaksetra (Buddhist temple) in the five-colored clouds in the bowl he used for eating in the monks' hall. In the northeast, there was a mountain stream stone gate, and a temple with the name written in gold letters, called Great Sage Bamboo Forest Temple. Later, he saw many temples, ponds, pavilions, and tens of thousands of Bodhisattvas living together in the clouds in the bowl. Chan Master Fa Zhao asked knowledgeable people about what he had seen. Two monks, Jia Yan and Tan Hui, said: 'The manifestation of the saints cannot be measured by ordinary feelings. If we talk about the terrain of the mountains and rivers, it should be Mount Wutai.' In the fourth year of the Dali era, Chan Master Fa Zhao started the Five Assemblies of Buddha Recitation (it should be one assembly every five days) in Hudong Temple in the prefecture. He sensed auspicious clouds covering the area, pavilions in the clouds, and saw Amitabha Buddha and the two Bodhisattvas filling the void. Several Brahman monks were walking with tin staffs. He also saw an old man saying to him: 'You made a vow earlier to worship and visit the great monks in the Golden **. Why have you stopped now?' So Chan Master Fa Zhao and like-minded people went to Mount Wutai. He saw light south of the temple and followed the light to Foguang Temple, everything was the same as what he had seen in the bowl. Five miles northeast, there was indeed a large mountain, with a mountain stream, and a stone gate north of the mountain stream, with two boys in green standing beside it, one named Sudhana and the other named Nanda, leading Chan Master Fa Zhao
入門。北行見金門樓觀。金榜題曰大聖竹林寺。寺方二十里。一百院。皆有金池寶塔華臺玉樹。入講堂見文殊在西。普賢在東。踞師子座。為眾說法。菩薩萬數。共相圍繞。師於二菩薩前。作禮問曰。末代凡夫未審修何法門。文殊告曰。諸修行門。無如唸佛。阿彌陀佛願力難思。汝當繫念。決取往生。時二大士同舒金臂。以摩其頂。與之記曰。汝以唸佛力故。畢竟證無上覺。文殊復曰。汝可往詣諸菩薩院。巡禮承教。師歷請教授。至七寶園。復回至大聖前。作禮辭退。向二青衣送至門外。師復作禮。舉頭俱失。后與五十僧。往金剛窟。即無著見大聖處。忽睹眾寶宮殿。文殊普賢及萬菩薩。佛陀波利。師方作禮。舉首即失。夜于華嚴院。見寺東巖壑有五枝燈。師曰。欲分百燈。既而如願。復曰。愿分千燈。數亦如之。光遍山谷。又前詣金剛窟。夜半見佛陀波利。引之入寺。后復于華嚴院。念二大士。記我往生。乃一心念佛。忽見波利。謂之曰。汝華臺已生。后三年華開矣。汝見竹林諸寺。何不使群生共知之。師因命匠刻石為圖。于見處建竹林寺。既畢。謂眾曰。吾事畢矣。數日別眾坐逝。推波利之言。果三年也。師于并州。行五會。教化人唸佛。代宗于長安宮中。常聞東北方有唸佛聲。遣使尋之。至於太原。果見師勸化
之盛。遂迎入禁中。教宮人唸佛。亦及五會。號五會法師。而蓮社立為四祖云。
法師少康
縉雲仙都人。俗姓周氏。母羅氏。夢遊鼎湖。峰有玉女。以青蓮華授之曰。此華吉祥。當生貴子。及生。青光滿室。作芙蕖香。七歲未語。相者奇之。母攜至靈山寺。指殿佛謂之曰。汝敬佛不。遽答曰。我佛釋迦誰不為敬。父母愈敬異。遂舍令出家。年十五誦通法華楞嚴等五部。尋往會稽嘉祥。學究律部。后詣上元龍興。聽華嚴瑜迦諸論。唐貞元年。初洛下白馬寺。見殿中文籍放光。探之乃善導和上西方化導文。師曰。若於凈土有緣。當更放光。言已光復閃爍。師曰。劫石可磨。我願無易。遂至長安光明寺善導和上影堂。大陳薦獻。倏見遺像升空而謂之曰。汝依吾教。廣化有情。它日功成。必生安養。師聞佛音如有所證。乃南適江陵。路逢僧曰。汝欲化人。當往新定(今嚴州是)。言訖而隱。師既入郡。人無識者。乃乞錢。誘小兒曰。阿彌陀佛是汝導師。唸佛一聲。與汝一錢。兒務錢者。隨聲念之。月餘孩孺唸佛覓錢者眾。師乃曰。能唸佛十聲者與一錢。如此一年。無少長貴賤。見師者皆稱阿彌陀佛。唸佛之聲。盈滿道路。十年乃于烏龍山。建凈土道場。筑臺三級。集眾行道。師每升座。高聲唱佛。眾見一佛從口
【現代漢語翻譯】 現代漢語譯本： 之盛，於是將他迎入宮中，教宮女們唸佛，也傳授五會念佛的方法，因此被稱為五會法師。蓮社尊奉他為第四代祖師。
法師少康（Shàokāng，人名）
是縉雲仙都（Jìnyún Xiāndū，地名）人，俗姓周（Zhōu）。他的母親羅氏（Luóshì）夢見自己遊覽鼎湖峰（Dǐnghú Fēng），看到一位玉女手持青蓮花授予她說：『這朵花吉祥，你將生下貴子。』等到少康出生時，屋裡充滿青光，散發著芙蕖的香味。他七歲還不會說話，相面的人覺得很奇異。他的母親帶他到靈山寺（Língshān Sì），指著殿里的佛像對他說：『你尊敬佛嗎？』他立刻回答說：『我佛釋迦（Shìjiā，釋迦牟尼佛）誰不尊敬呢？』他的父母更加覺得他奇異，於是捨棄他出家。十五歲時，他誦讀通了《法華經》（Fǎhuá Jīng）、《楞嚴經》（Léngyán Jīng）等五部經典。之後前往會稽嘉祥（Kuàijī Jiāxiáng），深入研究律部。後來到上元龍興（Shàngyuán Lóngxīng），聽講《華嚴經》（Huáyán Jīng）、《瑜伽論》（Yújiā Lùn）等論著。唐貞元年間，他來到洛陽白馬寺（Luòyáng Báimǎ Sì），看到殿中的文籍放光，拿起來一看，原來是善導和尚（Shàndǎo Héshàng）的《西方化導文》。少康法師說：『如果我與凈土有緣，應當再次放光。』說完，光又閃爍起來。少康法師說：『即使劫石可以磨損，我的願望也不會改變。』於是他到長安光明寺（Cháng'ān Guāngmíng Sì）善導和尚的影堂，陳設豐盛的供品。忽然看見善導和尚的遺像升到空中，對他說：『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（Ānyǎng，極樂世界）。』少康法師聽了佛的聲音，好像有所證悟。於是南行前往江陵（Jiānglíng），路上遇到一位僧人說：『你想要教化世人，應當前往新定（Xīndìng，今嚴州）。』說完就隱去了。少康法師來到新定，沒有人認識他。於是他乞討錢財，引誘小孩子說：『阿彌陀佛（Āmítuó Fó）是你們的導師，唸佛一聲，給你們一文錢。』孩子們爲了得到錢，就跟著唸佛。一個月后，唸佛要錢的孩子越來越多。少康法師於是說：『能唸佛十聲的，給一文錢。』這樣過了一年，無論老少貴賤，見到少康法師的人都稱念『阿彌陀佛』，唸佛的聲音充滿了道路。十年後，他在烏龍山（Wūlóng Shān）建立凈土道場，築起三層高臺，聚集眾人修行。少康法師每次升座，都高聲唱佛，眾人看見一尊佛從他的口中
【English Translation】 English version: of it. Thereupon, he was welcomed into the palace, where he taught the palace women to recite the Buddha's name and also instructed them in the Five-Assembly practice, hence he was known as the 'Five-Assembly Dharma Master'. The Lotus Society revered him as its fourth patriarch.
Dharma Master Shaokang (Shàokāng, personal name)
was a native of Xiandu (Xiāndū, place name) in Jinyun (Jìnyún), with the surname Zhou (Zhōu). His mother, Luo (Luó), dreamt of traveling to Dinghu Peak (Dǐnghú Fēng), where she saw a jade maiden holding a blue lotus flower, who gave it to her, saying, 'This flower is auspicious; you will bear a noble son.' When Shaokang was born, the room was filled with blue light and the fragrance of lotus flowers. He did not speak until the age of seven, which was considered extraordinary by physiognomists. His mother took him to Lingshan Temple (Língshān Sì) and pointed to the Buddha statue in the hall, asking him, 'Do you respect the Buddha?' He immediately replied, 'Who would not respect my Buddha Shakyamuni (Shìjiā, Shakyamuni Buddha)?' His parents were even more amazed by him and allowed him to leave home to become a monk. At the age of fifteen, he had mastered five scriptures, including the Lotus Sutra (Fǎhuá Jīng) and the Surangama Sutra (Léngyán Jīng). Later, he went to Kuaiji Jiaxiang (Kuàijī Jiāxiáng) to study the Vinaya Pitaka in depth. Afterward, he went to Shangyuan Longxing (Shàngyuán Lóngxīng) to listen to lectures on the Avatamsaka Sutra (Huáyán Jīng), the Yoga treatises (Yújiā Lùn), and other commentaries. During the Zhenyuan era of the Tang Dynasty, he came to the White Horse Temple (Báimǎ Sì) in Luoyang (Luòyáng) and saw a text in the hall emitting light. Upon examining it, he found it to be the 'Western Transformation Guidance Text' by Venerable Shandao (Shàndǎo Héshàng). Dharma Master Shaokang said, 'If I have an affinity with the Pure Land, there should be light emitted again.' As soon as he finished speaking, the light flickered again. Dharma Master Shaokang said, 'Even if the kalpa stone can be worn away, my vow will not change.' Thereupon, he went to Shandao's memorial hall in Guangming Temple (Guāngmíng Sì) in Chang'an (Cháng'ān) and offered lavish offerings. Suddenly, he saw Shandao's portrait ascend into the sky and say to him, 'Follow my teachings, widely transform sentient beings, and when your merits are complete, you will surely be reborn in Sukhavati (Ānyǎng, the Pure Land of Amitabha).' Dharma Master Shaokang heard the Buddha's voice as if he had attained some realization. He then traveled south to Jiangling (Jiānglíng), where he met a monk on the road who said, 'If you wish to transform people, you should go to Xinding (Xīndìng, present-day Yanzhou).' After saying this, he disappeared. Dharma Master Shaokang arrived in Xinding, but no one recognized him. So he begged for money and enticed children, saying, 'Amitabha Buddha (Āmítuó Fó) is your guide; recite the Buddha's name once, and I will give you one coin.' The children, wanting the money, followed him in reciting the Buddha's name. After a month, there were many children reciting the Buddha's name for money. Dharma Master Shaokang then said, 'Those who can recite the Buddha's name ten times will receive one coin.' In this way, after a year, everyone, young and old, noble and humble, would say 'Amitabha Buddha' upon seeing Dharma Master Shaokang, and the sound of reciting the Buddha's name filled the roads. Ten years later, he established a Pure Land practice center on Wulong Mountain (Wūlóng Shān), building a three-tiered platform and gathering people to practice. Each time Dharma Master Shaokang ascended the seat, he would loudly chant the Buddha's name, and the assembly would see a Buddha emerge from his mouth.
而出。連唱十聲則見十佛。師曰。汝見佛者。決得往生。時眾數千。有不見者。嗚呼自責愈加精進。二十一年十月三日。囑累道旋。當於凈土。起忻樂心。于閻浮提。起厭離心。汝曹此時能見光明。真我弟子。遂放異光數道而逝。郡人為建塔于臺巖。號臺巖法師。而蓮社立為五祖云。
懷玉
丹邱人。布衣一食。常坐不臥。觀想凈土。將四十年。日課佛名五萬。誦彌陀經三十萬遍。天寶元年。見佛菩薩滿虛空中。一人持銀臺。來迎玉曰。吾一生唸佛。誓取金臺。聖眾遂隱。師彌加精苦。三七日後。向人復來曰。法師已得上品生。忽異光照室。越三日書偈曰。清凈皎潔無塵垢。蓮華化生為父母。我經十劫修道來。出示閻浮厭眾苦。一生苦行超十劫。永離婆娑歸凈土。弟子見佛菩薩共禦金臺西下。迎玉而去。郡太守假公作偈贊曰。我師一念登初地。佛國笙歌兩度來。惟有門前古槐樹。枝低只為掛金臺。
齊翰
居武邱。入流水唸佛道場。一念之頃。即見凈土境相。忽作歌曰。流水動兮波漣漪芙。蕖輝映兮寶光隨。乘光西邁兮偕者誰。初師十年在疾。弟子問曰。和上舍生。何乃抱病。師曰。必謝之軀。雖聖未免。即回瞻聖像而亡。
神皓
于吳郡結道俗。為西方社。有不能遺塵累者。
【現代漢語翻譯】 現代漢語譯本：
而出。連聲唱唸十聲佛號，就能見到十尊佛。法師說：『你們見到佛的人，必定能夠往生。』當時在場的有數千人，有沒見到佛的，悲嘆自責，更加精進。二十一年十月初三，囑咐道旋，應當在凈土生起欣喜快樂的心，在閻浮提（Jambudvipa，指我們所居住的這個世界）生起厭離的心。你們此時能見到光明，才真是我的弟子。』 於是放出數道奇異的光芒而逝世。郡里的人為他建塔于臺巖，號為臺巖法師，蓮社尊他為五祖。 懷玉 丹邱人。身穿布衣，每日只吃一餐，常常坐著不睡覺，觀想凈土。將近四十年，每日唸佛五萬聲，誦《彌陀經》三十萬遍。天寶元年，見到佛菩薩充滿虛空之中，一人手持銀臺，來迎接懷玉說：『我一生唸佛，發誓要取得金臺。』 聖眾隨即隱去。法師更加精進刻苦。二十一天後，向懷玉說的人再次到來，說：『法師已經得上品往生。』 忽然奇異的光芒照亮房間。三天後寫下偈子說：『清凈皎潔沒有塵垢，蓮花化生為父母。我經歷十劫修道而來，出世在閻浮提厭惡眾多苦難。一生苦行超越十劫，永遠離開婆娑（Saha，指充滿煩惱和痛苦的世界）迴歸凈土。』 弟子們見到佛菩薩一同駕馭金臺向西而去，迎接懷玉而去。郡太守假公作偈讚歎說：『我的老師一念之間登上初地（菩薩修行階位），佛國仙樂兩次降臨。只有門前的古槐樹，枝條低垂只為掛金臺。』 齊翰 居住在武邱。進入流水唸佛道場。一念之間，就見到凈土的境相。忽然作歌說：『流水動盪啊波浪漣漪，芙蕖（指蓮花）輝映啊寶光相隨。乘著光明向西去啊與我同行的有誰？』 最初法師生病十年。弟子問道：『和尚捨棄生命，為什麼還抱著病痛？』 法師說：『必將謝世的身體，即使是聖人也無法避免。』 隨即回頭瞻仰聖像而去世。 神皓 在吳郡聚集僧俗，成立西方社。有不能捨棄塵世牽累的人。
【English Translation】 English version:
...and departed. After chanting the Buddha's name ten times in succession, one would see ten Buddhas. The Master said, 'Those of you who see the Buddha are assured of rebirth in the Pure Land.' At that time, there were thousands of people present, and some did not see the Buddha. They lamented and blamed themselves, becoming even more diligent. On the third day of the tenth month of the twenty-first year, he entrusted Dao Xuan, saying, 'You should generate a joyful mind towards the Pure Land and a mind of aversion towards Jambudvipa (the world we live in). If you can see the light at this moment, you are truly my disciples.' Then, he emitted several rays of extraordinary light and passed away. The people of the district built a pagoda for him at Taiyan, calling him Dharma Master Taiyan, and the Lotus Society honored him as the Fifth Patriarch. Huaiyu A person from Danqiu. He wore cloth garments and ate only one meal a day, always sitting and not sleeping, contemplating the Pure Land. For nearly forty years, he recited the Buddha's name 50,000 times a day and recited the Amitabha Sutra 300,000 times. In the first year of the Tianbao era, he saw Buddhas and Bodhisattvas filling the sky, and one person holding a silver platform came to greet Huaiyu, saying, 'I have recited the Buddha's name throughout my life, vowing to obtain a golden platform.' The holy assembly then disappeared. The Master became even more diligent and assiduous. Twenty-one days later, the person who spoke to Huaiyu came again, saying, 'The Dharma Master has already attained rebirth in the upper grade.' Suddenly, extraordinary light illuminated the room. Three days later, he wrote a verse saying, 'Pure and immaculate, without dust or defilement, lotus flowers are born as parents. I have cultivated the Way for ten kalpas, appearing in Jambudvipa, weary of the many sufferings. A lifetime of ascetic practices surpasses ten kalpas, forever leaving Saha (the world of suffering) and returning to the Pure Land.' The disciples saw Buddhas and Bodhisattvas together riding a golden platform westward, welcoming Huaiyu away. The prefect of the district, using his official position, composed a verse in praise, saying, 'My teacher, in a single thought, ascends to the first ground (a stage of Bodhisattva practice), the music of the Buddha's land descends twice. Only the ancient locust tree in front of the door, its branches lowered only to hang the golden platform.' Qihan Lived in Wuqiu. Entered the Flowing Water Buddha Recitation Temple. In a single moment of thought, he saw the scenery of the Pure Land. Suddenly, he composed a song saying, 'The flowing water moves, the waves ripple, the lotus flowers shine, the precious light follows. Riding the light westward, who is with me?' Initially, the Master was ill for ten years. A disciple asked, 'Venerable, you are abandoning your life, why are you still holding onto the illness?' The Master said, 'The body that must decay, even the saints cannot avoid it.' Then, he turned to look at the holy image and passed away. Shenhao Gathered monks and laypeople in Wujun to form the Western Society. There were those who could not abandon worldly attachments.
引退之時。以為旃檀林中常材自枯。后示疾。謂弟子曰。凈土聖相已現。吾今夕必往生。乃澡身易衣。端坐而化。香氣滿室。
僧藏
西河人。夏月在草間喂蚊。念阿彌陀佛。二十年許。飲食行坐。志在安養。忽于病中見化佛。光照其身。次日謂侍者曰。吾適。瞑目正在凈土。諸上善人散華召我。乃整衣西向而化。
大行
入泰山行普賢懺三年。感大士現身。晚歲入藏室陳意。隨手取卷。得彌陀經。乃日夜誦詠。至三七日。睹琉璃地上佛及二大士現身。其前僖宗聞其事。詔入內。賜號常精進菩薩。封開國公。后一年琉璃地復現。即日右脅而。終異香旬日不散。肉體不壞。
寶相
居長安。六時禮懺者三十年。夜誦彌陀經七過。佛號六萬聲。后忽見佛大士眾自西來迎。囑諸徒曰。唸佛為業。西方相待。
百丈大智
馬祖嫡嗣。天下叢林共宗。而祈禱病僧。化送亡僧。悉歸向凈土。以為超度。
智欽
專習禪業。又禮一萬五千佛名一百遍。後於鄭州阿育王塔所燒一臂。愿生凈土。弟子僧護。夜半見庭前光照異常。因問。何人秉炬。凡三問。空中聲云。來迎欽禪師耳。護急推窗觀之。即見佛身光明。幡華寶蓋。勝空飛下。欽應時化去。
法順
【現代漢語翻譯】 現代漢語譯本 引退之時，（他）認為旃檀林（candana forest，檀香樹林）中的普通木材自然會枯萎。（他）後來示現疾病，告訴弟子們說：『凈土（Pure Land）的聖相已經顯現，我今晚必定往生。』於是沐浴更衣，端正坐姿而逝去。香氣充滿整個房間。
僧藏 西河人。夏天在草叢中喂蚊子。唸誦阿彌陀佛（Amitabha Buddha）的名號，大約二十年。飲食起居，心志都在安養（Sukhavati，極樂世界）。忽然在生病時見到化佛（Nirmanakaya Buddha，應化身佛），光芒照耀他的身體。第二天告訴侍者說：『我剛才閉上眼睛，正在凈土（Pure Land），諸位上善人散花召喚我。』於是整理衣物，面向西方而逝去。
大行 進入泰山修行普賢懺（Samantabhadra Repentance）三年，感應到普賢菩薩（Samantabhadra Bodhisattva）現身。晚年進入藏室陳述心意，隨意取出一卷經書，得到《彌陀經》（Amitabha Sutra）。於是日夜誦讀，到二十一天時，看到琉璃地上佛和兩位大士現身。僖宗皇帝聽說了這件事，下詔讓他入宮，賜號『常精進菩薩』，封為開國公。一年後，琉璃地再次顯現，當天就右脅而臥逝去，奇異的香氣十幾天不散，肉身不腐壞。
寶相 居住在長安。六時禮懺三十年。夜晚誦讀《彌陀經》（Amitabha Sutra）七遍，唸誦佛號六萬聲。後來忽然看見佛和大士們從西方來迎接，囑咐弟子們說：『唸佛是正業，西方等待著你們。』
百丈大智 馬祖道一（Mazu Daoyi）的嫡傳弟子，天下叢林共同尊奉。而為生病的僧人祈禱，為去世的僧人超度，都歸向凈土（Pure Land），以此作為超度的方式。
智欽 專門修習禪定，又禮拜一萬五千佛名一百遍。後來在鄭州阿育王塔（Ashoka Stupa）處燒掉一隻手臂，發願往生凈土（Pure Land）。弟子僧護，半夜看見庭院前光芒照耀異常。於是問：『是誰拿著火炬？』問了三次，空中傳來聲音說：『是來迎接欽禪師的。』僧護急忙推開窗戶觀看，就看見佛身光明，幡華寶蓋，從天空飛落。智欽應時逝去。
法順
【English Translation】 English version At the time of retirement, he thought that ordinary wood in the candana forest (candana forest, sandalwood forest) would naturally wither. Later, he showed signs of illness and told his disciples, 'The sacred appearance of the Pure Land (Pure Land) has already appeared, and I will surely be reborn there tonight.' So he bathed and changed his clothes, sat upright and passed away. The fragrance filled the room.
Sengzang A person from Xihe. In summer, he fed mosquitoes in the grass. He recited the name of Amitabha Buddha (Amitabha Buddha) for about twenty years. In his diet and daily life, his mind was set on Sukhavati (Sukhavati, the Land of Ultimate Bliss). Suddenly, in his illness, he saw a Nirmanakaya Buddha (Nirmanakaya Buddha, manifestation body Buddha), whose light shone on his body. The next day, he told his attendant, 'I just closed my eyes and was in the Pure Land (Pure Land), and all the virtuous people were scattering flowers to summon me.' So he tidied his clothes, faced west, and passed away.
Dahang He entered Mount Tai and practiced the Samantabhadra Repentance (Samantabhadra Repentance) for three years, and felt the manifestation of Samantabhadra Bodhisattva (Samantabhadra Bodhisattva). In his later years, he entered the meditation room to express his intentions, and randomly took out a scroll of scripture, obtaining the Amitabha Sutra (Amitabha Sutra). So he recited it day and night, and on the twenty-first day, he saw the Buddha and two great Bodhisattvas appearing on the crystal ground. Emperor Xizong heard about this and issued an edict to summon him to the palace, bestowing upon him the title 'Bodhisattva of Constant Diligence' and granting him the title of Duke of the Founding State. A year later, the crystal ground reappeared, and on that day, he passed away lying on his right side, and the strange fragrance did not dissipate for ten days, and his physical body did not decay.
Baoxiang He lived in Chang'an. He performed repentance rituals six times a day for thirty years. At night, he recited the Amitabha Sutra (Amitabha Sutra) seven times and recited the Buddha's name 60,000 times. Later, he suddenly saw the Buddha and Bodhisattvas coming from the West to welcome him, and he instructed his disciples, 'Reciting the Buddha's name is the proper practice, and the West is waiting for you.'
Baizhang Dazhi The direct disciple of Mazu Daoyi (Mazu Daoyi), revered by all the monasteries in the world. And praying for sick monks and performing funeral rites for deceased monks all turned towards the Pure Land (Pure Land), taking this as a means of deliverance.
Zhiqin He specialized in the practice of Chan meditation and also prostrated to the names of 15,000 Buddhas one hundred times. Later, at the Ashoka Stupa (Ashoka Stupa) in Zhengzhou, he burned off one of his arms, vowing to be reborn in the Pure Land (Pure Land). His disciple, Seng Hu, saw an extraordinary light shining in the courtyard in the middle of the night. So he asked, 'Who is holding the torch?' He asked three times, and a voice came from the air saying, 'It is to welcome Chan Master Qin.' Seng Hu hurriedly pushed open the window to look, and saw the Buddha's body shining brightly, with banners, flowers, and jeweled canopies flying down from the sky. Zhiqin passed away at that moment.
Fashun
杜氏。每遊歷郡國。勸念阿彌陀佛。著五悔文。讚詠凈土。弟子至五臺。見老人謂曰。文殊今住終南山。杜順和上是也。歸則順亡。
懷感
居長安千福寺。唸佛三年。見佛金色玉毫得入三昧。乃制決疑論七卷。臨終見佛來迎。合掌而化。
德美
于會昌寺西院。造懺悔堂。年別般舟。一夏不坐。或止口過。三年不言。或行不輕。通禮七眾。或節衣食。四分除二。或去世想。專念西方。口誦彌陀。終於命盡。後於一時。入室稱佛。倏然而化。
志通
游天臺。見智者凈土儀。欣然會心。嘗至招手巖。因陳大愿。念阿彌陀佛四十八愿。誦已投身巖下。若有神人捧之於樹。乃復整心登巖曰。餘生可厭。大愿已發。惟海眾菩薩同相接引。再投而下。適在蒙茸草上。久之復甦。寺眾舁歸。身心無損。后游越之法華山。一夕見白鶴孔雀。行列西下。蓮華開合。光相現前。乃起禮佛。趺坐而化。
紹巖
居錢塘湖心寺。專誦法華。期滿萬部。得生凈土。一朝有蓮華。生於陸地。巖誓焚身供養西方三聖。吳越王俶力勸止之。又往投身曹娥江中。如有物扶其足。漁者救之。得不弱。吳越王于寶塔寺。建凈土院以居之。一朝見蓮華光照其身。越三日欣然坐化。
守真
永
【現代漢語翻譯】 現代漢語譯本 杜氏。經常遊歷各郡國，勸人唸誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），撰寫《五悔文》，讚美歌頌凈土（Pure Land，阿彌陀佛的西方極樂世界）。他的弟子到五臺山，見到一位老人說：『文殊（Manjusri，智慧的象徵）如今住在終南山，就是杜順和尚。』弟子回來后，杜順就去世了。
懷感
住在長安千福寺，唸佛三年，見到佛的金色玉毫，得以進入三昧（Samadhi，一種冥想狀態）。於是撰寫《決疑論》七卷。臨終時見到佛來迎接，合掌而逝。
德美
在會昌寺西院，建造懺悔堂，每年舉行般舟三昧（Pratyutpanna Samadhi，一種唸佛法門），一個夏天不坐下。或者停止說別人的過錯，三年不說話。或者實行不輕慢，普遍恭敬七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。或者節約衣食，把四份減少到兩份。或者去除對世間的執念，專心念誦西方（Western Paradise，西方極樂世界）。口中唸誦彌陀（Amitabha，阿彌陀佛的簡稱），直到生命結束。後來在某一天，進入房間稱念佛號，忽然去世。
志通
遊歷天臺山，見到智者大師的《凈土儀》，欣然領會。曾經到招手巖，陳述自己的大愿，唸誦阿彌陀佛四十八愿。唸誦完畢后，投身巖下，好像有神人把他捧到樹上。於是重新調整心念登上巖石說：『我厭惡此生，大愿已經發出，希望海眾菩薩一同前來接引。』再次投身而下，正好落在茂盛的草上。過了很久才甦醒。寺廟的僧眾把他擡回去，身心沒有損傷。後來遊歷越地的法華山，一天晚上見到白鶴孔雀，排列著向西飛去，蓮花開合，光明景象顯現。於是起身禮佛，結跏趺坐而去世。
紹巖
住在錢塘湖心寺，專心誦讀《法華經》，期望誦滿一萬部，得以往生凈土。一天，有蓮花生長在陸地上。紹巖發誓焚身供養西方三聖（Western Three Sages，阿彌陀佛、觀世音菩薩、大勢至菩薩）。吳越王錢俶極力勸阻他。他又前往投身曹娥江中，好像有東西扶住他的腳，漁夫救了他，沒有受傷。吳越王在寶塔寺，建造凈土院讓他居住。一天，見到蓮花光照耀他的身體，過了三天，欣然坐化。
守真
永
【English Translation】 English version Du Shi. He often traveled to various prefectures and states, persuading people to recite Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land), wrote the 'Five Repentances,' and praised the Pure Land (Pure Land, Amitabha Buddha's Western Paradise). His disciple went to Mount Wutai and saw an old man who said, 'Manjusri (Manjusri, the symbol of wisdom) now lives in Zhongnan Mountain, and that is the monk Du Shun.' When the disciple returned, Du Shun passed away.
Huai Gan
He lived in Qianfu Temple in Chang'an, recited the Buddha's name for three years, and saw the golden jade hair of the Buddha, thus entering Samadhi (Samadhi, a state of meditation). He then wrote seven volumes of 'Resolving Doubts.' At the time of his death, he saw the Buddha coming to greet him, joined his palms, and passed away.
De Mei
In the west courtyard of Huichang Temple, he built a repentance hall and practiced Pratyutpanna Samadhi (Pratyutpanna Samadhi, a method of reciting the Buddha's name) every year, not sitting down for a summer. Or he stopped speaking of others' faults, not speaking for three years. Or he practiced not being disrespectful, universally respecting the seven assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana, upasakas, upasikas). Or he saved on food and clothing, reducing four portions to two. Or he removed attachments to the world, focusing on reciting the Western Paradise (Western Paradise, the Western Pure Land). He recited Amitabha (Amitabha, abbreviation of Amitabha Buddha) until the end of his life. Later, one day, he entered the room and chanted the Buddha's name, and suddenly passed away.
Zhi Tong
He traveled to Mount Tiantai and saw the 'Pure Land Ritual' of Master Zhiyi, and joyfully understood it. He once went to Zhaoshou Rock and stated his great vows, reciting the forty-eight vows of Amitabha Buddha. After reciting, he threw himself off the rock, as if a divine person held him up to a tree. So he readjusted his mind and climbed the rock, saying, 'I am tired of this life, and the great vow has been made. I hope that the bodhisattvas of the sea assembly will come to receive me together.' He threw himself down again, landing on the lush grass. He woke up after a long time. The monks of the temple carried him back, and his body and mind were unharmed. Later, he traveled to Mount Fahua in Yue, and one night he saw white cranes and peacocks, lined up and flying west, with lotus flowers opening and closing, and a radiant appearance. So he got up to worship the Buddha, sat in full lotus position, and passed away.
Shao Yan
He lived in Huxin Temple in Qiantang, focusing on reciting the 'Lotus Sutra,' hoping to recite ten thousand copies and be reborn in the Pure Land. One day, a lotus flower grew on the land. Shao Yan vowed to burn his body as an offering to the Western Three Sages (Western Three Sages, Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva). King Qian Chu of Wuyue strongly dissuaded him. He then went to throw himself into the Cao'e River, as if something was holding his feet, and a fisherman saved him, and he was not injured. The King of Wuyue built a Pure Land courtyard in Baota Temple for him to live in. One day, he saw the light of the lotus flower shining on his body, and three days later, he passed away peacefully in a seated position.
Shou Zhen
Yong
興人。講起信論法界觀。常于中夜。輪結無量壽佛往生秘密印。至天將曉。自覺身登凈土。舉目見佛。自俯伏像前。唸曰。四十八愿能度我者。乃持香華入殿供養。就座而化。
晤恩
姑蘇人。住慈光。講法華諸經。後於井中。見白光出。乃絕食唸佛。越三日。見梵僧捧爐三繞之曰。吾灌頂也。以汝所修。同我之志。故從凈土來迎。次日恩升座說止觀。指歸即座。面西而化。眾聞空中絲竹之音。依俙西去。
義通
高麗人。居四明寶云。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。皆吾鄉中人也。后右脅唸佛而化。
知禮
號法智。居南湖。述妙宗鈔。釋天臺觀經疏。大彰觀心觀佛之旨。曾於每歲二月望日。建唸佛施戒會。動逾萬人。又撰融心解。明一心三觀。顯四凈土之義。後於歲朝。建光明懺。至五日。召大眾說法。驟稱佛號數百聲。奄然坐逝。
遵式
初居天臺東山。遍行四種三昧。后往四明寶云。結緇素專修凈業。作誓生西方記。及居天竺靈山。于寺東建日觀庵。為送想西方之法。依無量壽經。述往生凈土懺儀。為杭守馬亮。述凈土行愿法門。往生略傳。后居草堂示疾。弟子問所歸。對以寂光凈土。至夜奄然坐逝
【現代漢語翻譯】 現代漢語譯本 興人。講述《信論》中的法界觀。常常在半夜，結無量壽佛（Amitabha Buddha）往生秘密印，直到天快亮時，自覺身登凈土（Pure Land）。抬頭看見佛，自己俯伏在佛像前，念道：『四十八愿能度我者。』於是拿著香和花進入殿中供養，就在座位上圓寂了。
晤恩 姑蘇人。住在慈光寺，講解《法華經》等經典。後來在井中，看見白光出現，於是絕食唸佛。過了三天，看見梵僧捧著香爐繞他三圈，說：『我為你灌頂。因為你所修的，與我的志向相同，所以從凈土來迎接你。』第二天，晤恩升座說法止觀，指歸即座，面向西方圓寂。眾人聽到空中絲竹的聲音，隱約向西而去。
義通 高麗人。住在四明寶云寺，弘揚天臺宗的教觀，將近二十年。常常稱人為鄉人。有人問他原因，他說：『我以凈土為故鄉，諸位都應當往生，都是我的鄉中人啊。』後來右脅而臥唸佛圓寂。
知禮 號法智。住在南湖。撰述《妙宗鈔》，解釋天臺宗的《觀經疏》，大大彰顯觀心觀佛的宗旨。曾經在每年二月十五日，舉辦唸佛施戒會，參加的人超過萬人。又撰寫《融心解》，闡明一心三觀，顯明四種凈土的意義。後來在新年，建立光明懺法，到初五，召集大眾說法，急促地稱念佛號數百聲，安然坐化。
遵式 最初住在天臺東山，普遍修習四種三昧（samadhi）。後來前往四明寶云寺，與僧俗一起專修凈土法門。作《誓生西方記》，以及住在天竺靈山寺，在寺東建立日觀庵，作為觀想西方的方法。依據《無量壽經》（Larger Sutra of Immeasurable Life），撰述《往生凈土懺儀》，為杭州太守馬亮，撰述《凈土行愿法門》、《往生略傳》。後來住在草堂示現疾病，弟子問他將往生何處，回答說寂光凈土（Land of Tranquil Light）。到了晚上安然坐化。
【English Translation】 English version Xing Ren. He lectured on the Dharma Realm perspective in the Treatise on Awakening of Faith. He often formed the secret mudra of rebirth of Amitabha Buddha (Amitabha Buddha) in the middle of the night until dawn. He felt himself ascending to the Pure Land (Pure Land). He looked up and saw the Buddha, prostrated himself before the Buddha image, and recited: 'Those who can save me with the forty-eight vows.' Then he took incense and flowers into the hall for offerings and passed away in his seat.
Wu En A person from Gusu. He lived in Ciguang Temple and lectured on the Lotus Sutra and other scriptures. Later, he saw a white light appear in the well, so he stopped eating and recited the Buddha's name. After three days, he saw a Brahman monk holding a censer and circling him three times, saying: 'I am bestowing abhiseka (abhiseka) upon you. Because what you cultivate is the same as my aspiration, I have come from the Pure Land to welcome you.' The next day, Wu En ascended the seat to preach the cessation and contemplation, pointing to the seat and passing away facing west. The crowd heard the sound of silk and bamboo in the air, faintly going west.
Yi Tong A person from Goryeo (Korea). He lived in Baoyun Temple in Siming, propagating the teachings and views of the Tiantai school for nearly twenty years. He often called people 'fellow villagers.' When someone asked him the reason, he said: 'I regard the Pure Land as my hometown, and all of you should be reborn there. You are all people from my hometown.' Later, he passed away reciting the Buddha's name lying on his right side.
Zhi Li Also known as Fazhi. He lived in Nanhu. He wrote the 'Miaozong Chao' and explained the 'Commentary on the Contemplation Sutra' of the Tiantai school, greatly highlighting the principles of contemplating the mind and contemplating the Buddha. He once held a Buddha-name recitation and precept-giving assembly on the fifteenth day of the second month of each year, with more than ten thousand participants. He also wrote the 'Rongxin Jie,' clarifying the One Mind Three Contemplations and revealing the meaning of the Four Pure Lands. Later, at the New Year, he established the Bright Light Repentance Dharma. On the fifth day, he summoned the assembly to preach the Dharma, chanted the Buddha's name hundreds of times in rapid succession, and passed away peacefully in his seat.
Zun Shi He initially lived in Dongshan, Tiantai, and practiced the four kinds of samadhi (samadhi) extensively. Later, he went to Baoyun Temple in Siming and practiced the Pure Land Dharma exclusively with monks and laypeople. He wrote the 'Record of Vowing to Be Reborn in the West,' and when he lived in Lingyin Temple in Tianzhu, he built the Riguan Hermitage east of the temple as a method of visualizing the West. Based on the Larger Sutra of Immeasurable Life (Larger Sutra of Immeasurable Life), he wrote the 'Repentance Ritual for Rebirth in the Pure Land,' and for Ma Liang, the governor of Hangzhou, he wrote the 'Pure Land Practice and Vow Dharma Gate' and the 'Brief Biography of Rebirth.' Later, he lived in Caotang and manifested illness. When his disciples asked him where he would be reborn, he replied that it was the Land of Tranquil Light (Land of Tranquil Light). In the evening, he passed away peacefully in his seat.
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有基
學于寶云。住太平興國寺。一日示疾。為弟子廣談圓旨。眾忽見西方現光。空中奏樂。師曰。阿彌陀佛與二大士。親至於此。即右脅西向而化。門人夢阿彌陀佛授記。為超壯如來。或夢師坐青蓮華。執如意對佛說法者。法智嘆曰。臥病談玄。臨終見佛。是可敬也。
本如
號神照。住東山。承天三十年。講經之餘。集百人。修法華懺一年。與郡守章郇公。結白蓮社。一日昇座說法。與眾訣別。江上漁人見雲端有僧西去。明年啟塔。尊容如生。有蓮華產于塔前。
法師延壽
字沖玄。總角誦法華經。五行俱下。六旬而畢。吳越錢氏。時為稅務專知。用官錢買魚蝦。放生。事發。當棄市。吳越王使人視之曰。色變則斬。不變則舍之。已而色不變。遂貸命。因投四明翠巖禪師出家。衣不繒纊。食無重味。復往參韶國師。發明心要。嘗謂曰。汝與元師有緣。它日當大作佛事惜。吾不及見耳。初往天臺智者巖。九旬習定。有烏巢于衣裓。後於國清。行法華懺。夜見神人持戟而入。師訶之曰。何得擅入。對曰。久積凈業。方到此中。夜半繞像。見普賢前蓮花在手。遂上智者巖。作二鬮。一曰一生禪定。二曰誦經萬善莊嚴凈土。乃冥心精禱。得誦經萬善鬮。乃至七度。於是一意專修
【現代漢語翻譯】 現代漢語譯本 有基（僧人名）： 在寶云處學習，住在太平興國寺。有一天生病了，為弟子們廣泛講述圓滿的宗旨。眾人忽然看見西方出現光明，空中奏響音樂。有基說：『阿彌陀佛（Amitābha，西方極樂世界的佛）與兩位大士（Mahasattva，指觀世音菩薩和大勢至菩薩）親自來到這裡。』說完就向右側臥倒，面向西方圓寂了。弟子們夢見阿彌陀佛為有基授記，說他將成為超壯如來（Tathāgata，如來是佛的稱號之一）。也有人夢見有基坐在青蓮花上，手持如意對著佛說法。法智感嘆道：『臥病在床還能談論玄妙的佛理，臨終時還能見到佛，真是令人敬佩啊。』
本如（僧人名）： 號神照，住在東山。在承天寺三十年，講經之餘，召集一百人，共同修持《法華懺》一年。與郡守章郇公結成白蓮社。有一天升座說法，與眾人訣別。江上的漁夫看見雲端有僧人向西而去。第二年開啟塔墓，本如的容貌栩栩如生。有蓮花生長在塔前。
法師延壽（僧人名）： 字沖玄。年幼時誦讀《法華經》，能同時書寫五行文字，六十天就誦讀完畢。吳越國的錢氏，當時擔任稅務專知，用公款購買魚蝦放生。事情敗露，應當被處死。吳越王派人去察看，說：『如果他的臉色改變就斬首，如果不改變就赦免他。』結果延壽的臉色沒有改變，於是被免除死罪。因此投奔四明翠巖禪師出家。不穿絲綿的衣服，不吃味道濃厚的食物。又前往參拜韶國師，領悟了心要。韶國師曾經說：『你與元師有緣分，將來必定能大作佛事，可惜我看不到了。』最初前往天臺智者巖，九十天習禪定，有鳥在延壽的衣袋裡築巢。後來在國清寺，修持《法華懺》。夜晚看見神人拿著長戟進來。延壽呵斥道：『為何擅自闖入？』神人回答說：『我積攢了很久的清凈功德，才能來到這裡。』半夜繞佛像時，看見普賢菩薩面前的蓮花在自己手中。於是登上智者巖，做了兩個鬮，一個寫著『一生禪定』，一個寫著『誦經萬善莊嚴凈土』。於是虔誠地祈禱，結果抽到了『誦經萬善』的鬮，連續抽了七次。於是專心一意地修行。
【English Translation】 English version Youji (Monk's name): Studied at Baoyun, resided in Taiping Xingguo Temple. One day, he fell ill and extensively discussed the perfect doctrine for his disciples. Suddenly, everyone saw light appearing in the West, and music playing in the air. Youji said, 'Amitābha (Buddha of the Western Pure Land) and two great Bodhisattvas (Mahasattva, referring to Avalokiteśvara and Mahāsthāmaprāpta) have personally come here.' After saying this, he lay down on his right side, facing West, and passed away. His disciples dreamed that Amitābha bestowed a prophecy upon Youji, saying that he would become the Superb Majestic Tathāgata (Tathāgata, one of the titles of a Buddha). Some also dreamed that Youji was sitting on a blue lotus flower, holding a ruyi scepter, speaking Dharma to the Buddha. Fazhi sighed, 'To be able to discuss profound Buddhist principles while sick in bed, and to see the Buddha at the moment of death, is truly admirable.'
Benru (Monk's name): Also known as Shenzhao, resided in Dongshan. For thirty years in Chengtian Temple, in addition to lecturing on scriptures, he gathered one hundred people to jointly practice the 'Lotus Sūtra Repentance' for one year. He formed the White Lotus Society with Prefect Zhang Hungong. One day, he ascended the Dharma seat to preach and bid farewell to everyone. Fishermen on the river saw a monk ascending westward on a cloud. The following year, when the stupa was opened, Benru's appearance was lifelike. A lotus flower grew in front of the stupa.
Dharma Master Yanshou (Monk's name): His courtesy name was Chongxuan. As a child, he recited the Lotus Sūtra, able to write five lines of text simultaneously, completing the recitation in sixty days. Qian of the Wu-Yue kingdom, who was then in charge of taxation, used public funds to buy fish and shrimp for release. When this was discovered, he was to be executed. The King of Wu-Yue sent someone to observe him, saying, 'If his complexion changes, execute him; if it does not change, pardon him.' As it turned out, Yanshou's complexion did not change, so he was spared from death. Therefore, he went to Cuoyan Zen Master of Siming to become a monk. He did not wear silk-padded clothing and did not eat rich-flavored food. He also went to pay respects to National Teacher Shao, and realized the essence of the mind. National Teacher Shao once said, 'You have an affinity with Master Yuan, and in the future, you will surely accomplish great Buddhist deeds; it is a pity that I will not be able to see it.' Initially, he went to Zhizhe Rock in Tiantai, practicing meditation for ninety days, and a bird built a nest in Yanshou's robe pocket. Later, in Guoqing Temple, he practiced the 'Lotus Sūtra Repentance'. At night, he saw a divine being entering with a halberd. Yanshou rebuked him, saying, 'Why do you intrude without permission?' The divine being replied, 'I have accumulated pure karma for a long time to be able to come here.' When circumambulating the Buddha statue at midnight, he saw the lotus flower in front of Samantabhadra Bodhisattva in his hand. Therefore, he ascended Zhizhe Rock and made two lots, one written 'Lifelong Zen Meditation' and the other written 'Reciting Scriptures and Myriad Virtues to Adorn the Pure Land'. Therefore, he prayed sincerely, and drew the lot 'Reciting Scriptures and Myriad Virtues', drawing it seven times in a row. Therefore, he single-mindedly cultivated.
凈業。振錫金華天柱峰。誦經三載。禪觀中見觀音以甘露灌其口。遂獲辯才。初演法于雪竇。建隆元年。忠懿王請住靈隱。二年遷永明(今凈慈)。日課一百八事。未嘗暫廢。學者參問。指心為宗。以悟為則。日暮往別峰。行道唸佛。旁人聞螺貝天樂之聲。忠懿王歡曰。自古求西方者。未有如此之專切也。乃為立西方香嚴殿。以成其志。居永明十五年。弟子一千七百人。常與眾授菩薩戒。夜施鬼神食。晝放生命。皆悉迴向莊嚴凈土。時人號為慈氏下生。開寶八年二月二十六日。晨起焚香。告眾。加趺而化。賜號智覺禪師。師道播海外。高麗國王致書獻物。敘弟子禮。師以天臺賢首慈恩三宗互有同異。乃館其徒之知法者。博閱義海。更相質難。師以心宗之衡。以準平之。又集大乘經論六十部。兩土聖賢三百家之言。證成唯心之旨。為書百卷。名曰宗鏡。又述萬善同歸集。指歸凈土。最得其要。師既亡。起塔山中。有僧來自臨川曰。我病中入冥得放。還見殿室。有僧像。閻羅王自來頂拜。我問此像何人。主吏曰。杭州壽禪師也。聞已於西方上品受生。王敬其人。故於此禮耳。崇寧中。追諡宗照禪師。蓮社立為六祖云。
慧才
號廣慈。晚居雷峰塔。課佛不輟。忽夢入一處。若宮室者。人告之曰。凈土中品。是
【現代漢語翻譯】 現代漢語譯本： 凈業禪師，在金華天柱峰振錫（指禪杖），誦經三年。在禪觀中見到觀音菩薩用甘露灌入他的口中，於是獲得了辯才。最初在雪竇寺演說佛法。建隆元年，忠懿王請他住持靈隱寺。建隆二年，遷往永明寺（現在的凈慈寺）。每日功課一百零八件事，從未間斷。學人前來參問，他以明心見性為宗旨，以開悟為法則。每日傍晚前往別峰，行道唸佛。旁邊的人聽到螺貝和天樂的聲音。忠懿王高興地說：『自古以來求生西方凈土的人，沒有像這樣專一懇切的。』於是為他建立西方香嚴殿，以成就他的志願。在永明寺住了十五年，弟子有一千七百人。常常與大眾一起授菩薩戒，夜晚佈施食物給鬼神，白天放生，都全部迴向莊嚴凈土。當時的人稱他為慈氏菩薩（彌勒佛）下生。開寶八年二月二十六日，早晨起來焚香，告訴大眾，然後跏趺坐化。被賜予『智覺禪師』的稱號。禪師的道行傳播到海外，高麗國王寫信並獻上禮物，以弟子之禮相待。禪師認為天臺宗、賢首宗、慈恩宗三宗之間互有相同和不同之處，於是安排他門下的知法者，廣泛閱讀經義，互相辯論質疑。禪師以明心見性的宗旨作為衡量標準，使之達到平衡。又收集大乘經論六十部，中國和印度聖賢三百家的言論，來證明唯心之旨，寫完成的書一百卷，名叫《宗鏡錄》。又著述《萬善同歸集》，指歸凈土，最為扼要。禪師圓寂后，在塔山中建塔安葬。有僧人來自臨川說：『我生病時進入陰間得以釋放，還見到殿室，有僧人的畫像。閻羅王親自前來頂禮膜拜。我問這畫像是何人。主事官說：『是杭州壽禪師。』聽說他已經在西方極樂世界上品往生。閻羅王敬重他，所以在這裡禮拜。』崇寧年間，追諡為宗照禪師。蓮社尊立為六祖。 慧才禪師，號廣慈，晚年居住在雷峰塔，每日誦經唸佛不輟。忽然夢見進入一處，好像是宮室一樣的地方。有人告訴他說：『這是凈土中品。』
【English Translation】 English version: Chan Master Jingye, shook his tin staff (referring to a Buddhist staff) at Tianzhu Peak in Jinhua, chanting sutras for three years. In meditation, he saw Guanyin (Avalokiteśvara) pouring nectar into his mouth, and thus he gained eloquence. He first preached the Dharma at Xuedou Temple. In the first year of the Jianlong era, King Zhongyi invited him to reside at Lingyin Temple. In the second year of Jianlong, he moved to Yongming Temple (now Jingci Temple). He performed one hundred and eight daily practices without interruption. Scholars came to inquire, and he took the realization of one's own mind as the principle, and enlightenment as the rule. Every evening, he went to Biefeng Peak to practice walking meditation and recite the Buddha's name. People nearby heard the sounds of conch shells, bells, and heavenly music. King Zhongyi rejoiced and said, 'Since ancient times, there has never been anyone who sought rebirth in the Western Pure Land with such dedication and sincerity.' Therefore, he built the Western Xiangyan Hall for him to fulfill his aspiration. He lived in Yongming Temple for fifteen years, and had one thousand seven hundred disciples. He often administered the Bodhisattva precepts with the assembly, offered food to ghosts and spirits at night, and released living beings during the day, all dedicated to the adornment of the Pure Land. People at that time called him the incarnation of Maitreya (Cishi Pusa). On the twenty-sixth day of the second month of the eighth year of the Kaibao era, he got up in the morning, burned incense, and told the assembly, then sat in the lotus position and passed away. He was given the title 'Chan Master Zhijue'. The Chan Master's teachings spread overseas, and the King of Goryeo sent letters and offerings, treating him with the respect due to a disciple. The Chan Master believed that the Tiantai, Xianshou, and Cien schools had both similarities and differences, so he arranged for his knowledgeable disciples to extensively read the scriptures and debate with each other. The Chan Master used the principle of realizing one's own mind as the standard to balance them. He also collected sixty Mahayana sutras and treatises, and the words of three hundred sages from China and India, to prove the doctrine of 'Mind-Only', and wrote a book of one hundred volumes called 'Zong Jing Lu' (Record of the Source Mirror). He also wrote 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Returning to the Same Source), pointing to the Pure Land, which is the most essential. After the Chan Master passed away, a pagoda was built in Tashan to enshrine him. A monk from Linchuan said, 'I was released from the underworld during my illness, and I saw a hall with a portrait of a monk. Yama (Yanluo Wang) himself came to prostrate and pay homage. I asked who this portrait was. The official in charge said, 'It is Chan Master Shou of Hangzhou.' I heard that he has already been reborn in the upper grade of the Western Paradise. Yama respects him, so he pays homage here.' During the Chongning era, he was posthumously honored as Chan Master Zongzhao. The Lotus Society honored him as the Sixth Patriarch. Chan Master Huicai, also known as Guangci, lived in Leifeng Pagoda in his later years, chanting sutras and reciting the Buddha's name without ceasing. Suddenly, he dreamed of entering a place that resembled a palace. Someone told him, 'This is the middle grade of the Pure Land.'
汝所生。復見一殿勝麗殊絕。人曰上品之生。以待凈慈本禪師也。才臨終果書偈。面西趺坐而化。
思義
號凈慧。住靈山二十三年。退居草堂。一日別眾而逝。眾唸誦。久之。忽復省曰。適隨觀音大士行。見金色沙門長身垂臂。謂我曰。汝報緣未盡。過七日當遣迎。至期趺坐而化。瘞龕之日。有赤云垂布向西而沒。
元凈
號辯才。住上竺。謝去居南山龍井。焚指供佛。左三右二。專修凈土觀。臨終告其友。道潛曰。吾西方業成。后七日去矣。至期右脅。吉祥而逝。
從雅
學于天竺海月。誦法華經五藏。彌陀經十藏。金剛經四藏。每字三拜。禮法華三過。自余誦經禮拜無虛日。誓生安養。主客楊杰述安樂國贊三十首。以贈之。後於四月八日。面西趺坐而化。空中奏樂。室內聞香。
若愚
居霅川仙潭。學于辯才。歸覺海。建無量壽閣。勸道俗。四季開會念佛。凡三十年。將順世。夢神人告曰。汝同學則章得普賢行愿三昧。已生凈土。彼正待汝。師乃沐浴更衣。命眾諷十六觀經。端坐默聽畢。忽云。凈土現前。吾當行矣。遽書偈而化。本是無家可得歸。云邊有路許誰知。溪光遙落西山月。正是仙潭夢斷時。又於半月前。書一頌云。空里千華羅網。夢中七寶蓮池。
【現代漢語翻譯】 現代漢語譯本 『你所生之處，又見到一座殿宇，勝妙華麗，非同一般。有人說，這是上品往生之處，是為凈慈本禪師準備的。』（凈慈本禪師）臨終前果然寫下偈語，面向西方，結跏趺坐而圓寂。
思義（Siyi） 法號凈慧（Jinghui），住在靈山（Lingshan）二十三年。退隱到草堂（Caotang）。一天，向眾人告別後去世。眾人唸誦佛經。過了很久，忽然醒悟說：『剛才我跟隨觀音大士（Guanyin Dashi）行走，見到一位金色沙門，身材高大，雙臂下垂，對我說：『你的報緣未盡，過七日應當派人來迎接你。』』到了約定的日子，結跏趺坐而圓寂。埋葬在龕中的那天，有紅色的雲彩垂落，向西方消失。
元凈（Yuanjing） 法號辯才（Biancai），住在上竺（Shangzhu）。告別后居住在南山龍井（Nanshan Longjing）。焚燒手指供養佛，左手三根，右手兩根。專心修習凈土觀。臨終時告訴他的朋友道潛（Daoqian）說：『我往生西方的功業已經成就，七日後就要去了。』到了約定的日子，右脅而臥，吉祥圓寂。
從雅（Congya） 向天竺海月（Tianzhuhaiyue）學習。誦讀《法華經》（Fahua Jing）五部，《彌陀經》（Mituo Jing）十部，《金剛經》（Jingang Jing）四部。每誦一個字就三拜。禮拜《法華經》三遍。其餘誦經禮拜沒有一天間斷。發誓往生安養（Anyang）。主客楊杰（Yang Jie）撰寫《安樂國贊》（Anle Guo Zan）三十首，贈送給他。後來在四月八日，面向西方，結跏趺坐而圓寂。空中奏樂，室內聞到香味。
若愚（Ruoyu） 居住在霅川仙潭（Zhechuan Xiantan）。向辯才（Biancai）學習。回到覺海（Juehai），建造無量壽閣（Wuliangshou Ge）。勸導僧俗，四季都舉行法會念佛。總共三十年。將要去世時，夢見神人告訴他說：『你的同學則章（Zezhang）得到普賢行愿三昧（Puxian Xingyuan Sanmei），已經往生凈土。他正在等待你。』禪師於是沐浴更衣，命令眾人諷誦《十六觀經》（Shiliu Guan Jing），端坐默聽完畢。忽然說：『凈土現在眼前，我應當去了。』隨即寫下偈語而圓寂：『本來就沒有家可以回去，云邊有路允許誰知道？溪水的光芒遙遙地落在西山的月亮上，正是在仙潭夢醒的時候。』又在半個月前，寫下一首偈頌說：『空中千萬朵鮮花結成羅網，夢中是七寶蓮池。』
【English Translation】 English version 『Where you are born, you will see a magnificent and extraordinary palace. People say it is a birth in the upper ranks, prepared for Chan Master Jingci Ben.』 Indeed, Chan Master Jingci Ben wrote a verse before his death, sat in the lotus position facing west, and passed away.
Siyi His Dharma name was Jinghui. He lived in Lingshan for twenty-three years. He retired to Caotang. One day, he bid farewell to the assembly and passed away. The assembly recited scriptures. After a long time, he suddenly awoke and said, 『Just now I followed Bodhisattva Guanyin and saw a golden Shramana, tall with long arms, who said to me, 『Your karmic connections are not yet exhausted. In seven days, someone will be sent to welcome you.』』 On the appointed day, he sat in the lotus position and passed away. On the day of burial in the stupa, red clouds hung down and disappeared towards the west.
Yuanjing His Dharma name was Biancai. He lived in Shangzhu. After leaving, he resided in Longjing, Nanshan. He burned his fingers as an offering to the Buddha, three on the left and two on the right. He devoted himself to cultivating the Pure Land contemplation. On his deathbed, he told his friend Daoqian, 『My karma for the Western Pure Land is complete. I will leave in seven days.』 On the appointed day, he passed away auspiciously, lying on his right side.
Congya He studied with Tianzhuhaiyue. He recited the Lotus Sutra five times, the Amitabha Sutra ten times, and the Diamond Sutra four times. He prostrated three times for each word. He paid homage to the Lotus Sutra three times. He recited scriptures and prostrated every day without fail. He vowed to be reborn in Sukhavati. The host Yang Jie wrote thirty verses of 『Praise of the Land of Bliss』 and presented them to him. Later, on the eighth day of the fourth month, he sat in the lotus position facing west and passed away. Music played in the air, and fragrance filled the room.
Ruoyu He lived in Xiantan, Zhechuan. He studied with Biancai. Returning to Juehai, he built the Hall of Immeasurable Life. He encouraged monks, nuns, and laypeople to hold Dharma assemblies for reciting the Buddha's name in all four seasons. He did this for thirty years. When he was about to pass away, he dreamed that a divine being told him, 『Your fellow student Zezhang has attained the Samadhi of the Practices and Vows of Samantabhadra and has already been reborn in the Pure Land. He is waiting for you.』 The master then bathed and changed his clothes, ordered the assembly to chant the Sixteen Contemplations Sutra, and sat upright, listening silently to the end. Suddenly, he said, 『The Pure Land is now before me. I am about to go.』 He immediately wrote a verse and passed away: 『Originally, there is no home to return to. Who is allowed to know the path by the clouds? The light of the stream falls remotely on the moon over the western mountains, precisely when the dream at Xiantan ends.』 Half a month earlier, he wrote a verse saying, 『In the sky, thousands of flowers form a net; in the dream, there is a lotus pond of seven jewels.』
踏得西歸路穩。更無一點狐疑。
智深
號慈行。學于海月。歸嘉禾。開長堂供二十年。專志唸佛。常以凈業化人。得往生顯驗者甚眾。一日示疾。客至問安。談論如常。時客方出門。師即遷化。人見紫雲向西而沒。
處謙
繼神照。住白蓮。一夕會弟子。設香華。諷普賢觀經阿彌陀經。端坐稱讚凈土功德。復告眾曰。吾得無生。日用有年矣。今以無生而生凈土。如入禪定。奄然而化。
法師省常
字造微。姓顏氏。錢唐人。七歲厭俗。十七具戒。宋淳化中。住南昭慶。慕廬山之風。謀結蓮社。以西湖天下之勝遊。乃樂嘉遁。無量壽佛往生之仰止。乃刻其像。華嚴凈行品成聖之宗要。乃刺血而書之。於是易蓮社。為凈行之名。士夫預會者。皆稱凈行社弟子。而王文正公旦為之社首。一時公卿伯牧三十餘年。預此社者。至一百二十三人。其化成也若此。比邱同志復千。大眾有以見西湖之擬於廬山者。無慚德矣。天禧四年正月十二日。端坐唸佛。有頃厲聲唱云。佛來也。泊然而化。眾見地色皆金。移時方沒。壽六十二。弟子奉全身。塔于鳥窠禪師之墳側。蓮社立為七祖云。
死心悟新禪師
繼席黃龍。宗風大振。而切意凈業。著勸唸佛文。令人發哀起信。
真歇
【現代漢語翻譯】 踏上西歸之路，步伐穩健，心中再無絲毫的猶豫。
智深（Zhì Shēn）： 法號慈行（Cí Xíng），師從海月（Hǎi Yuè），后歸嘉禾（Jiā Hé），開設長堂供奉二十年，專心致志唸佛，常以修習凈土法門來教化世人，得到往生西方極樂世界顯著驗證的人非常多。一日示現疾病，有客人來問候，師父與客人談論如常。當時客人剛出門，師父就安詳圓寂了。人們看見紫色的雲彩向西方飄去消失。
處謙（Chù Qiān）： 繼承神照（Shén Zhào）的衣缽，住持白蓮寺（Bái Lián Sì）。一天晚上召集弟子，設定香和鮮花，諷誦《普賢觀經》（Pǔ Xián Guān Jīng）和《阿彌陀經》（Āmí Tuó Jīng），端坐著稱讚凈土的功德。又告訴眾人說：『我證得無生法忍，已經有很多年了。現在以無生之體往生凈土，就像進入禪定一樣。』說完就安詳圓寂了。
法師省常（Shěng Cháng）： 字造微（Zào Wēi），姓顏（Yán），錢塘（Qián Táng）人。七歲時厭惡世俗，十七歲受具足戒。宋朝淳化年間，住在南昭慶寺（Nán Zhāo Qìng Sì）。仰慕廬山（Lú Shān）的結社之風，謀劃結成蓮社。認為西湖（Xī Hú）是天下最美的遊覽勝地，於是樂於隱遁；無量壽佛（Wú Liàng Shòu Fó）是往生之地的仰止，於是刻畫他的佛像；《華嚴經·凈行品》（Huá Yán Jīng·Jìng Xíng Pǐn）是成就聖人的根本要旨，於是刺血書寫。因此將蓮社改名為凈行社。士大夫參與集會的人，都自稱為凈行社弟子，而王文正公旦（Wáng Wén Zhèng Gōng Dàn）擔任社長。當時公卿伯牧三十餘年，參與這個社的人，達到一百二十三人。他的教化成就就是這樣。比丘同志也有一千多人。大眾認為西湖可以媲美廬山，沒有愧對前賢的美德。天禧四年正月十二日，端坐唸佛，過了一會兒，大聲唱道：『佛來了！』說完就安詳圓寂了。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。弟子們將他的全身，建塔安葬在鳥窠禪師（Niǎo Kē Chán Shī）的墳墓旁邊。蓮社尊奉他為七祖。
死心悟新禪師（Sǐ Xīn Wù Xīn Chán Shī）： 繼承黃龍（Huáng Lóng）的席位，宗風大振，而且非常重視凈土法門，著有《勸唸佛文》（Quàn Niàn Fó Wén），令人發起哀慕之心和堅定信仰。
真歇（Zhēn Xiē）
【English Translation】 Stepping firmly on the path to the West, without a trace of doubt.
Zhishen (Zhì Shēn): [Wisdom Profound] Given the Dharma name Cixing (Cí Xíng), [Compassionate Conduct], he studied under Haiyue (Hǎi Yuè), [Sea Moon], and returned to Jiahe (Jiā Hé), [Good Grain], where he opened a long hall for offerings for twenty years. He was dedicated to reciting the Buddha's name and often transformed people through the Pure Land practice. Many people obtained remarkable proofs of rebirth in the Pure Land. One day, he showed signs of illness. A guest came to inquire about his well-being, and they conversed as usual. Just as the guest was leaving, the master passed away peacefully. People saw purple clouds heading west and disappearing.
Chuqian (Chù Qiān): [Dwelling Modestly] Successor to Shenzhao (Shén Zhào), [Divine Illumination], he resided at Bailian Temple (Bái Lián Sì), [White Lotus Temple]. One evening, he gathered his disciples, set up incense and flowers, and chanted the Universal Worthy Contemplation Sutra (Pǔ Xián Guān Jīng) and the Amitabha Sutra (Āmí Tuó Jīng). He sat upright, praising the merits of the Pure Land. He then told the assembly, 'I have attained non-birth for many years. Now, I use non-birth to be born in the Pure Land, like entering samadhi.' He then passed away peacefully.
Dharma Master Shengchang (Shěng Cháng): [Saving Constant] Style name Zaowei (Zào Wēi), [Creating Subtle], surname Yan (Yán), a native of Qiantang (Qián Táng). At the age of seven, he grew weary of the mundane world. At seventeen, he received full ordination. During the Chunhua era of the Song Dynasty, he resided at Nan Zhaoqing Temple (Nán Zhāo Qìng Sì). Admiring the tradition of forming societies on Mount Lu (Lú Shān), he planned to establish a Lotus Society. Considering West Lake (Xī Hú) the most beautiful scenic spot in the world, he delighted in seclusion. Regarding Amitayus Buddha (Wú Liàng Shòu Fó) as the object of aspiration for rebirth, he carved his image. Considering the Pure Conduct Chapter of the Avatamsaka Sutra (Huá Yán Jīng·Jìng Xíng Pǐn) the essential principle for attaining sainthood, he wrote it in his own blood. Therefore, he changed the name of the Lotus Society to the Pure Conduct Society. The scholar-officials who participated in the assembly all called themselves disciples of the Pure Conduct Society, and Wang Wenzheng Gong Dan (Wáng Wén Zhèng Gōng Dàn) served as the head of the society. At that time, more than thirty years of dukes, ministers, earls, and governors participated in this society, totaling one hundred and twenty-three people. His transformative influence was like this. There were also more than a thousand fellow Bhikkhus. The assembly believed that West Lake could be compared to Mount Lu, without shame to the virtues of the predecessors. On the twelfth day of the first month of the fourth year of Tianxi, he sat upright reciting the Buddha's name. After a while, he loudly exclaimed, 'The Buddha is coming!' Then he passed away peacefully. The assembly saw the color of the ground turn golden, which disappeared after a while. He lived to be sixty-two years old. His disciples built a pagoda to enshrine his whole body next to the grave of Zen Master Niaoke (Niǎo Kē Chán Shī). The Lotus Society honored him as the Seventh Patriarch.
Zen Master Sixin Wuxin (Sǐ Xīn Wù Xīn Chán Shī): [Dead Mind Awakened New] Successor to Huanglong (Huáng Lóng), his school flourished greatly, and he was deeply devoted to the Pure Land practice. He wrote 'An Exhortation to Recite the Buddha's Name' (Quàn Niàn Fó Wén), inspiring people to develop a sense of sorrow and firm faith.
Zhenxie (Zhēn Xiē) [True Rest]
清了
嗣丹霞淳公。洞下一宗。至師大顯。而卓庵補陀。專意西方。有凈土集行世。
慈受懷深
得法于長蘆信公。專心念佛。而謂修行捷徑無越凈邦。建西方道場。苦口勸眾。
石芝宗曉
嗣月堂洵公。洞徹教部。以凈業化人。嘗集大藏諸書。有樂邦文類。行世。
寂堂
元嗣密庵杰。篤行唸佛三昧。感金甲神自天而降。夢紅蓮華從地而出。由是十洲蓮宗大行。
宗坦
潞州人。申氏子。年十六師道恭凈𩬊五十年名播講林。晚於唐州青臺鎮。專求凈土三業四儀曾無暫忘。政和四年四月二十七日。夢阿彌陀佛。謂曰。汝說法止六日。當生凈土。覺而白眾。至五月四日。集眾告曰。因緣聚散。固當有時。凈土勝緣。惟憑時刻。愿眾唸佛。助我往生。言已坐脫。滿空雷鳴。白雲覆地。三日方歇。所持瑪琉數珠盤于指上。眾取之。竟不能下。
子元
號萬事休。茅姓。母柴氏。夢佛入門。次早生之。因名佛來。父母早亡。年十九投延祥寺志通出家。習止觀。一日定中聞鴉聲悟道。頌曰。二十餘年紙上尋。尋來尋去轉沉吟。忽然聽得慈鴉叫。始信從前錯用心。於是利他心切。普勸唸佛。代為法界眾生。禮佛懺悔。祈生安養。創白蓮懺堂。述四土三觀。選
{ "translations": [ "現代漢語譯本", "清了", "", "嗣丹霞淳公（丹霞淳禪師）。洞下一宗（禪宗五家之一）。至師大顯。而卓庵補陀（卓庵禪師），專心於西方凈土。有《凈土集》流傳於世。", "", "慈受懷深（慈受懷深禪師）", "", "得法于長蘆信公（長蘆信禪師）。專心念佛，認為修行最快的途徑莫過於往生凈土。建立西方道場，苦口婆心地勸導大眾唸佛。", "", "石芝宗曉（石芝宗曉禪師）", "", "嗣月堂洵公（月堂洵禪師）。精通佛教經論，以唸佛法門教化世人。曾經收集大藏經中的相關內容，編撰了《樂邦文類》流傳於世。", "", "寂堂", "", "元朝時繼承密庵杰禪師的法脈。篤實地修行唸佛三昧，感應到金甲神從天而降，夢見紅蓮華從地涌出。因此，十洲蓮宗（凈土宗）得以大力弘揚。", "", "宗坦", "", "潞州人，姓申。十六歲時拜道恭凈𩬊（道恭凈𩬊禪師）為師，五十年間名聲傳遍講經說法之林。晚年在唐州青臺鎮，專心求生凈土，身口意三業和行住坐臥四儀，沒有片刻忘記。政和四年四月二十七日，夢見阿彌陀佛，告訴他說：『你說法六日後，當往生凈土。』醒來后告訴大眾。到五月四日，召集大眾告別說：『因緣聚散，本來就有時節。往生凈土的殊勝因緣，全憑當下的時刻。愿大家唸佛，幫助我往生。』說完就坐化圓寂。天空充滿雷鳴，白雲覆蓋大地，三天後才停止。他所持的瑪瑙數珠盤繞在手指上，眾人取下，竟然無法取下。" "", "子元", "", "號萬事休。姓茅，母親柴氏，夢見佛陀入門，第二天早晨生下了他，因此取名為佛來。父母早亡。十九歲時投奔延祥寺志通出家。學習止觀。一天在禪定中聽到烏鴉的叫聲而悟道，作偈說：『二十餘年紙上尋，尋來尋去轉沉吟。忽然聽得慈鴉叫，始信從前錯用心。』於是利他心切，普遍勸人唸佛，代為法界眾生，禮佛懺悔，祈求往生安養凈土。建立白蓮懺堂，闡述四土三觀（天臺宗的教義），選" ], "english_translations": [ "English version", "Qingliao", "", "Successor of Danxia Chun (Zen Master Danxia Chun). From the Caodong school (one of the five houses of Zen). Greatly prominent through the master. While Zhuo'an Putuo (Zen Master Zhuo'an) focused intently on the Western Pure Land. His 'Collection on Pure Land' circulates in the world.", "", "Cishou Huaishen (Zen Master Cishou Huaishen)", "", "Obtained the Dharma from Changlu Xin (Zen Master Changlu Xin). Focused wholeheartedly on Buddha recitation, believing that there is no quicker path in practice than rebirth in the Pure Land. Established a Western Pure Land retreat, earnestly exhorting the masses.", "", "Shizhi Zongxiao (Zen Master Shizhi Zongxiao)", "", "Successor of Yuetang Xun (Zen Master Yuetang Xun). Thoroughly understood the teachings. Transformed people through Pure Land practice. Once collected various texts from the Great Treasury (Tripitaka), compiling 'Literary Collection of the Land of Bliss,' which circulates in the world.", "", "Jitang", "", "During the Yuan dynasty, he succeeded Mi'an Jie. Earnestly practiced the Samadhi of Buddha Recitation, sensing a golden-armored deity descending from the sky, and dreaming of a red lotus flower emerging from the earth. Because of this, the Ten Continents Lotus School (Pure Land School) greatly flourished.", "", "Zongtan", "", "A native of Luzhou, of the Shen family. At the age of sixteen, he became a disciple of Daogong Jingqi (Zen Master Daogong Jingqi), and for fifty years his fame spread throughout the teaching community. In his later years, at Qingtai Town in Tangzhou, he single-mindedly sought rebirth in the Pure Land, never forgetting it for a moment in his three karmas (body, speech, and mind) and four conducts (walking, standing, sitting, and lying down). On the 27th day of the fourth month of the Zhenghe year, he dreamed of Amitabha Buddha, who told him, 'You will preach the Dharma for six more days, and then you will be reborn in the Pure Land.' Awakening, he told the assembly. On the 4th day of the fifth month, he gathered the assembly and said, 'The gathering and dispersal of conditions naturally have their times. The excellent condition for rebirth in the Pure Land depends entirely on this moment. I wish that everyone will recite the Buddha's name to help me be reborn.' Having spoken, he sat in meditation and passed away. The sky was filled with thunder, and white clouds covered the earth, ceasing only after three days. The coral rosary he held was coiled around his finger, and when the assembly tried to remove it, they could not.", "", "Ziyuan", "", "Styled Wanshi Xiu. Of the Mao family. His mother, Lady Chai, dreamed of a Buddha entering the door, and the next morning she gave birth to him, so he was named Folai (Buddha Comes). His parents died early. At the age of nineteen, he entered the priesthood at Yanxiang Temple under Zhitong, studying Shamatha-Vipassana. One day, while in meditation, he heard the sound of a crow and attained enlightenment, composing a verse: 'For more than twenty years, I searched on paper, searching and searching, only to become more lost. Suddenly, I heard the call of a compassionate crow, and I realized that I had been using my mind wrongly all along.' Thereupon, with a keen desire to benefit others, he universally encouraged Buddha recitation, on behalf of all beings in the Dharma Realm, prostrating to the Buddhas and repenting, praying for rebirth in the Land of Peace and Nourishment. He founded the White Lotus Repentance Hall, expounding on the Four Lands and Three Views (teachings of the Tiantai school), and selected" ] }
佛圖。開示蓮宗眼目。立普覺妙道四字。以定名派。高宗皇帝召見。賜號慈照。後於鐸城。三月二十三日。告眾曰。吾化緣已畢。時當行矣。言訖合掌示寂。茶毗舍利無數。敕賜最勝之塔。
懷義
溫州樂清人。父業漁懷幼時坐船尾。隨父得魚。私投水中。父怒受撻無悔。遂辭親。出家景德寺。天聖中。試經得度。稟法于翠峰顯禪師。凡五住道場。惟化眾唸佛。有勸修凈土說。示寂之夕。其徒智才問。壘塔已畢。如何是畢竟事。師豎拳示之。推枕而逝。
智圓
居西湖孤山。廣解諸經。刻心凈土。造彌陀疏及西資鈔。勸發往生。臨終坐化。以陶器合瘞。后十五年。積雨山頹。啟視陶器。形質儼然。爪𩬊俱長。
僧藏
汾州人。一生不受道俗禮拜。專修凈土。將終天樂。次第來迎。皆不赴及。西方佛至。別眾而化。
有嚴
受業天臺靈鷲。依神照傳教。晚居樝庵。專事凈業。作懷安養故鄉詩四篇。為時所傳。居山十年。夢池中大蓮華。天樂四列。乃作餞歸凈土詩。后七日加趺而化。塔上有光。如月。三夕乃隱。
中立
號明智。居南湖。常以凈業誘人。其徒介然創十六觀堂。為東州之冠。實師勉之也。一夕謂侍者曰。今聞異香。吾意甚適。即召觀堂。行
【現代漢語翻譯】 現代漢語譯本 佛圖（Fotuo）：開示蓮宗（Lianzong，凈土宗的別稱）眼目，立『普覺妙道』（Pujue Miaodao）四字以定名派。高宗皇帝召見，賜號『慈照』（Cizhao）。後於鐸城（Duocheng），三月二十三日，告眾曰：『吾化緣已畢，時當行矣。』言訖合掌示寂。茶毗（荼毘，火葬）舍利無數，敕賜最勝之塔。
懷義（Huaiyi）：溫州樂清人。父業漁，懷義幼時坐船尾，隨父得魚，私投水中。父怒受撻無悔，遂辭親，出家景德寺。天聖中，試經得度。稟法于翠峰顯禪師（Cuifeng Xian Chanshi）。凡五住道場，惟化眾唸佛。有勸修凈土說。示寂之夕，其徒智才問：『壘塔已畢，如何是畢竟事？』師豎拳示之，推枕而逝。
智圓（Zhiyuan）：居西湖孤山。廣解諸經，刻心凈土。造《彌陀疏》（Mitu Shu）及《西資鈔》（Xi Zi Chao），勸發往生。臨終坐化，以陶器合瘞（yì，埋葬）。后十五年，積雨山頹，啟視陶器，形質儼然，爪𩬊俱長。
僧藏（Sengzang）：汾州人。一生不受道俗禮拜，專修凈土。將終天樂，次第來迎，皆不赴及。西方佛至，別眾而化。
有嚴（Youyan）：受業天臺靈鷲（Tiantai Lingjiu），依神照（Shenzhao）傳教。晚居樝庵（Zha'an），專事凈業。作《懷安養故鄉詩》（Huai Anyang Guxiang Shi）四篇，為時所傳。居山十年，夢池中大蓮華，天樂四列，乃作《餞歸凈土詩》（Jian Gui Jingtu Shi）。后七日加趺而化。塔上有光，如月，三夕乃隱。
中立（Zhongli）：號明智（Mingzhi）。居南湖。常以凈業誘人。其徒介然創十六觀堂，為東州之冠，實師勉之也。一夕謂侍者曰：『今聞異香，吾意甚適。』即召觀堂，行
【English Translation】 English version Fotuo: He elucidated the essence of the Lianzong (another name for Pure Land School), establishing the four characters 'Pujue Miaodao' to define the school's name. Emperor Gaozong summoned him and bestowed the title 'Cizhao'. Later, in Duocheng, on the twenty-third day of the third month, he told the assembly, 'My karmic connections are complete; it is time for me to depart.' After speaking, he joined his palms and entered Parinirvana. After cremation (荼毘), countless relics were found, and an imperial decree ordered the construction of a supreme stupa.
Huaiyi: He was from Yueqing in Wenzhou. His father was a fisherman. As a child, Huaiyi would sit at the stern of the boat and secretly throw the fish his father caught back into the water. His father was angry and beat him, but he showed no remorse. He then left his family and became a monk at Jingde Temple. During the Tiansheng era, he passed the scripture examination and was ordained. He received the Dharma from Chan Master Cuifeng Xian. He resided in five monasteries, only teaching the masses to recite the Buddha's name. He had a discourse on encouraging the cultivation of the Pure Land. On the evening of his Parinirvana, his disciple Zhicai asked, 'The stupa has been built; what is the ultimate matter?' The master raised his fist to show him, then pushed his pillow and passed away.
Zhiyuan: He lived on Gushan (Solitary Hill) in West Lake. He widely explained various scriptures and was devoted to the Pure Land. He wrote the 'Commentary on the Amitabha Sutra' (Mitu Shu) and the 'Notes on Western Resources' (Xi Zi Chao), encouraging rebirth in the Pure Land. He passed away in a seated posture at the end of his life, and his body was placed in a pottery container for burial. Fifteen years later, after prolonged rain caused the mountain to collapse, the pottery container was opened. His form and features were intact, and his nails and hair had grown.
Sengzang: He was from Fenzhou. Throughout his life, he did not accept salutations from either monks or laypeople, and he dedicated himself to cultivating the Pure Land. As he was about to pass away, heavenly music came to greet him in succession, but he did not go. When the Buddha of the Western Paradise arrived, he bid farewell to the assembly and passed away.
Youyan: He received instruction at Tiantai Lingjiu and followed Shenzhao in propagating the teachings. In his later years, he lived at Zha'an, dedicating himself to Pure Land practices. He composed four poems titled 'Remembering My Peaceful Nurturing Homeland' (Huai Anyang Guxiang Shi), which were widely circulated at the time. After living on the mountain for ten years, he dreamed of a large lotus flower in a pond, surrounded by heavenly music. He then composed the poem 'Farewell to Returning to the Pure Land' (Jian Gui Jingtu Shi). Seven days later, he passed away in a seated lotus position. There was a light on the stupa, like the moon, which disappeared after three nights.
Zhongli: His title was Mingzhi. He lived in Nanhu. He often used Pure Land practices to guide people. His disciple Jieran created the Sixteen Contemplations Hall, which was the best in Dongzhou, and this was indeed encouraged by the master. One evening, he said to his attendant, 'Now I smell a strange fragrance, and my mind is very pleased.' He then summoned the contemplation hall and began to
人俱集。含笑言曰。吾往生期至。即面西坐逝。
擇瑛
桐江人。依經論辨專雜二修。以示往生之易。又述凈土修證儀二卷。行於世。今人稱阿彌陀佛真金色一偈。即師所撰也。一夕有疾。面西憑幾。唸佛而化。
思照
受業錢塘凈住。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。法華一千部。禮華嚴梵網凈土七經等。凡二百七十卷。每夜四更即起。唸佛懈怠之人。聞聲悚愧。又于月二十三日。率道俗繫念三聖。常及千眾。終師之世。凡三十年。一夕語其徒曰。夜夢佛金身丈六。豈非往生有兆乎。乃日請七僧。以助唸佛。至七日晚。涌身合掌。厲聲唸佛。趺坐結印而化。
宗利
受業會稽天華。修法華懺三載。夢亡母謝曰。荷汝懺功。已生善道。期滿。見普賢從空而過。復謁大智律師。增受戒法。忽夢律師吐白珠令吞之。嘗神遊凈土。見寶池蓮華行樹之相。尋詣新城碧沼。修唸佛三昧者十年。后入道味山。筑庵名一相。越十五年。謂弟子曰。吾見白蓮華遍滿空中。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。奄然而化。
齊玉
號慧覺。初于霅川寶藏。建凈土會。唸佛者如蟻之眾。
【現代漢語翻譯】 現代漢語譯本 眾人聚集在一起。他含笑說道：『我往生的日子到了。』說完就面向西方坐著去世了。
擇瑛（僧人名）： 桐江人。依據經論辨析專修和雜修兩種修行方式，以此來說明往生的容易。又撰述《凈土修證儀》二卷，在世間流傳。現在人們稱頌的『阿彌陀佛真金色』一偈，就是他所撰寫的。一天晚上生病，面向西方靠著幾案，唸佛而逝。
思照（僧人名）： 在錢塘凈住寺受業。刺血書寫《法華經》，一字一禮，像這樣寫了十遍。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，總共二百七十卷。每天晚上四更就起床唸佛，懈怠的人聽到他的聲音都感到慚愧。又在每月二十三日，帶領道俗大眾繫念阿彌陀佛、觀世音菩薩、大勢至菩薩三聖，常常有上千人。終其一生，總共三十年。一天晚上對他的弟子說：『晚上夢見佛的金身丈六高，這難道不是往生的預兆嗎？』於是每天請七位僧人來幫助唸佛。到第七天晚上，涌身合掌，大聲唸佛，跏趺而坐，結印而逝。
宗利（僧人名）： 在會稽天華寺受業。修行《法華懺》三年。夢見已故的母親感謝他說：『承蒙你的懺悔功德，我已經往生善道。』期滿后，看見普賢菩薩從空中經過。又拜見大智律師，增加受持戒法。忽然夢見律師吐出白珠讓他吞下。曾經神遊凈土，見到寶池蓮花和成行的樹木。之後前往新城碧沼，修習唸佛三昧十年。後來進入道味山，建造庵堂，取名一相庵。過了十五年，對弟子說：『我看見白蓮花遍滿空中。』三天後又說：『佛來了。』於是寫下偈語說：『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。』說完就安然而逝。
齊玉（僧人名）： 號慧覺。起初在霅川寶藏寺，建立凈土會，唸佛的人像螞蟻一樣多。
【English Translation】 English version The people gathered together. He said with a smile, 'The time for my rebirth has arrived.' Then he sat facing west and passed away.
Ze Ying (monk's name): A native of Tongjiang. He used scriptures and treatises to distinguish between specialized and mixed practices, in order to illustrate the ease of rebirth. He also wrote two volumes of 'Pure Land Practice and Realization,' which circulated in the world. The verse 'Amitabha Buddha, truly golden in color,' which people now praise, was written by him. One evening he fell ill, leaned against a table facing west, and passed away while reciting the Buddha's name.
Si Zhao (monk's name): Received his education at Jingzhu Temple in Qiantang. He transcribed the 'Lotus Sutra' in blood, making one prostration for each character, doing so ten times. He recited the 'Sixteen Contemplations Sutra' five times, the 'Amitabha Sutra' ten times, and the 'Lotus Sutra' one thousand times. He prostrated to the 'Avatamsaka Sutra,' 'Brahma Net Sutra,' 'Seven Pure Land Sutras,' etc., totaling two hundred and seventy volumes. Every night he would rise at the fourth watch to recite the Buddha's name, and those who were lazy in their practice would feel ashamed upon hearing his voice. Furthermore, on the twenty-third day of each month, he would lead the monastic and lay community in mindfulness of the Three Sages (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva), often with over a thousand people. Throughout his life, for a total of thirty years. One evening he said to his disciples, 'Last night I dreamed of the Buddha's golden body, sixteen feet tall. Could this not be a sign of rebirth?' Therefore, he invited seven monks every day to help recite the Buddha's name. On the evening of the seventh day, he raised his body, put his palms together, recited the Buddha's name loudly, sat in the lotus position, formed a mudra, and passed away.
Zong Li (monk's name): Received his education at Tianhua Temple in Kuaiji. He practiced the 'Lotus Repentance' for three years. He dreamed that his deceased mother thanked him, saying, 'Thanks to your repentance, I have already been reborn in a good realm.' After the period was over, he saw Samantabhadra Bodhisattva passing through the sky. He also visited the lawyer Da Zhi and received more precepts. Suddenly he dreamed that the lawyer spat out a white pearl and had him swallow it. He once traveled to the Pure Land in spirit, seeing the appearance of jeweled ponds, lotus flowers, and rows of trees. Later he went to Binuo in Xincheng and practiced the Samadhi of Buddha Recitation for ten years. Later he entered Daowei Mountain and built a hermitage called Yixiang Hermitage. After fifteen years, he said to his disciples, 'I see white lotus flowers filling the sky.' Three days later he said again, 'The Buddha is coming.' So he wrote a verse saying, 'I am ninety years old, my head is white as snow, there should be no one in the world who lives a hundred years. Yixiang Daoren is going home, the golden platform cuts off the narrowness of heaven and earth.' Then he passed away peacefully.
Qi Yu (monk's name): Also known as Huijue. Initially, at Baozang Temple in Chuanchuan, he established a Pure Land assembly, and the number of people reciting the Buddha's name was like a crowd of ants.
后住上竺。夜半頂彌陀像。行道唸佛。一日謂首座曰。床前多寶塔現。非吾愿也。所欲見則阿彌陀佛也。可為我集僧唸佛。首座鳴鐘繫念。將百餘人。頃之曰。今已見佛。即瞑目端坐而逝。
仲閔
所著教義憲章集。三衢人。于受業祥符。升師子座見銀誓。西方而至。師曰。吾一生解第一義。誓取金臺。今乃若此。即座而化。
瑩珂
受業霅川瑤山。遍參教席禪門。以疾歸受業。酒炙無所擇。竊念戒業有闕。恐從流轉。令同住取戒珠師所編凈土往生傳。對床讀之。凡讀一傳為一首肯。既而擇一室。面西設禪椅。不食唸佛三日。夢佛大士謂之曰。汝尚有壽十年。且當自勉。珂白佛曰。設有百年。閻浮濁惡。易失正念。所愿早升安養。承事眾聖。佛曰。汝志若此。后三日當來迎。至期令眾誦彌陀經。師曰。佛大眾皆至矣。遂寂然而化。
靈照
住華亭超果。每歲開凈土會。七日道俗常二萬人。夢中見三聖。跪問之曰。靈照一生期生安養。可果愿不。觀音指之曰。凈土不遠。有愿即生。一日臥病。謂侍者曰。吾往生有期矣。即面西趺坐而化。
可久
居四明開化。常誦法華。因坐化。三日復甦。語凈土事。與十六觀經不異。見蓮華臺。皆標合生者姓名。一紫金臺標云。大
【現代漢語翻譯】 現代漢語譯本： 后居住在上竺寺。半夜頂戴著阿彌陀佛像，繞佛唸佛。一天對首座說：『床前出現多寶塔，不是我的願望。我想要見的是阿彌陀佛。』於是讓首座召集僧眾唸佛。首座敲鐘集合大家唸佛，聚集了一百多人。過了一會兒，他說：『現在我已經見到佛了。』隨即閉上眼睛端坐而逝。
仲閔（人名）： 著有《教義集》。是三衢人。在受業祥符寺時，升上師子座看見銀色的誓言，朝西方而去。師父說：『我一生理解第一義諦，發誓要往生金臺，現在竟然是這樣。』說完就在座位上圓寂了。
瑩珂（人名）： 在霅川瑤山受業。遍參各處教席和禪門。因病回到受業寺。對於酒肉等食物不加選擇。私下想到自己戒律有虧，恐怕會隨波逐流。於是讓同住的人取來戒珠法師所編的《凈土往生傳》，對著床鋪誦讀。每讀完一篇傳記就點一下頭表示贊同。之後選擇一間房間，面朝西方設定禪椅，不吃飯唸佛三天。夢中佛和大士告訴他說：『你還有十年壽命，應該努力修行。』瑩珂對佛說：『即使有百年壽命，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（Sukhavati，極樂世界），承事各位聖眾。』佛說：『你志向如此，三天後我來迎接你。』到了約定的日期，讓大家誦《阿彌陀經》。瑩珂說：『佛和大菩薩都來了。』於是寂然而逝。
靈照（人名）： 住在華亭超果寺。每年都舉辦凈土法會，每次七天，參加的僧人和俗人常常有兩萬人。夢中見到西方三聖（指阿彌陀佛、觀世音菩薩和大勢至菩薩），跪下問道：『靈照一生期望往生安養，可以實現願望嗎？』觀音菩薩指著極樂世界說：『凈土不遠，有愿就能往生。』一天臥病在床，對侍者說：『我往生的時間到了。』隨即面朝西方，跏趺而坐圓寂。
可久（人名）： 居住在四明開化寺。經常誦讀《法華經》。因為坐禪而圓寂。三天後又甦醒過來，說的都是關於凈土的事情，與《十六觀經》所說沒有差異。他看見蓮花臺上，都標明了將要往生者的姓名。一個紫金臺上寫著：『大…』
【English Translation】 English version: Later, he resided at Shangzhu Temple. At midnight, he wore the Amitabha (Amitābha, the Buddha of Infinite Light) image on his head and circumambulated while reciting the Buddha's name. One day, he said to the chief monk, 'The appearance of the Treasure Stupa (Prabhutaratna Stupa) before my bed is not my wish. What I desire to see is Amitabha Buddha.' So he asked the chief monk to gather the monks to recite the Buddha's name. The chief monk rang the bell to gather everyone for recitation, gathering more than a hundred people. After a while, he said, 'Now I have seen the Buddha.' Then he closed his eyes, sat upright, and passed away.
Zhong Min (personal name): He authored the 'Collection of Teachings'. He was from Sanqu. While at Xiangfu Temple, he ascended the lion throne and saw a silver vow, heading towards the West. The master said, 'My whole life I have understood the First Principle, vowing to be reborn in the Golden Platform, but now it is like this.' Then he transformed while still seated.
Ying Ke (personal name): He studied at Yaoshan in Zhouchuan. He visited various teaching and Chan (Zen) centers. Due to illness, he returned to his original temple. He was indiscriminate in his consumption of wine and meat. Secretly, he thought that his precepts were deficient, and he feared being swept along by the currents of samsara. So he asked a fellow resident to fetch the 'Biographies of Rebirth in the Pure Land' compiled by Precept Jewel Master, and he read it facing his bed. He nodded in agreement after reading each biography. Then he chose a room, set up a meditation chair facing west, and recited the Buddha's name for three days without eating. In a dream, the Buddha and Bodhisattva told him, 'You still have ten years of life, and you should strive to cultivate.' Ying Ke said to the Buddha, 'Even if I have a hundred years, Jambudvipa (Jambudvipa, the world we live in) is turbid and evil, and it is easy to lose right mindfulness. I wish to ascend to Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss) early and serve all the saints.' The Buddha said, 'If that is your aspiration, I will come to greet you in three days.' On the appointed day, he asked everyone to recite the Amitabha Sutra. The master said, 'The Buddha and the great assembly have all arrived.' Then he passed away peacefully.
Ling Zhao (personal name): He resided at Chaoguo Temple in Huating. Every year, he held Pure Land assemblies, each lasting seven days, with often twenty thousand monks and laypeople participating. In a dream, he saw the Three Saints of the West (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva), knelt and asked, 'Ling Zhao hopes to be reborn in Sukhavati in this lifetime. Can my wish be fulfilled?' Avalokiteshvara (Avalokiteśvara, the Bodhisattva of Compassion) pointed to the Pure Land and said, 'The Pure Land is not far away. With aspiration, one can be reborn.' One day, while sick in bed, he said to his attendant, 'The time of my rebirth has come.' Then he faced west, sat in the lotus position, and passed away.
Ke Jiu (personal name): He resided at Kaihua Temple in Siming. He often recited the Lotus Sutra. He passed away while meditating. After three days, he revived and spoke of matters concerning the Pure Land, which were no different from what is said in the Sixteen Contemplations Sutra. He saw lotus platforms, all marked with the names of those who would be reborn there. One purple-gold platform was marked with: 'Great...'
宋成都廣教院熏法華當生此中。次一金臺云。明州久法華生此。又一金臺云。明州孫十二居士合生此中。又銀臺標云。明州徐道姑當生此中。語訖復逝。五年徐道姑亡。異香滿室。二十年孫居士化。天樂盈空。感一郡人。皆來送葬。
宗本
初參天衣懷禪師。有契悟。后住凈慈。奉詔入住東京慧林。召對延和殿。密修凈土之業。臨終安坐而逝。
雷峰才法師。神遊凈土。見一殿殊麗人曰。以待凈慈本禪師。又資福羲師至慧林。禮足施金而去。人詰之答曰。吾定中見金蓮華人言。以俟慧林本禪師。又小蓮華無數稱。是以待受度人。或有萎者云。是退墮之人也。
善本
試華嚴經得度。自凈慈詔住法雲。賜號大通。后歸杭州象塢。專修凈業。有僧定中見方丈彌陀佛示金色身。一日告門人曰。止有三日在。至期。趺坐面西而化。
元照
住靈芝。弘律學。尤屬意凈業。一日會弟子。諷觀經及普賢行愿品。加趺而化。西湖漁人。皆聞空中樂聲。
道言
會稽人。靈芝之高弟。專修凈業。臨終數日前。見二神人長丈餘。報言。何不繫念。於是大集道俗。唸佛三晝夜。將畢。自升座說法。為眾懺悔。至晚即座而化。
法師宗賾
號慈覺。襄陽人。禮長蘆寺秀
【現代漢語翻譯】 現代漢語譯本 宋代成都廣教院的熏法華，死後當往生於此（指凈土）。接下來一個金臺寫著：明州久法華往生於此。又一個金臺寫著：明州孫十二居士應當往生於此。還有一個銀臺寫著：明州徐道姑應當往生於此。說完就去世了。五年後徐道姑去世，異香充滿房間。二十年後孫居士圓寂，天樂充滿天空，感動了一郡的人，都來送葬。
宗本（人名） 最初參拜天衣懷禪師，有所領悟。後來住在凈慈寺，奉皇帝的詔令入住東京慧林寺，在延和殿接受召見。秘密地修習凈土法門，臨終時安詳地坐著去世。
雷峰才法師，神遊凈土，見到一座非常華麗的宮殿，有人說：『這是為凈慈寺的本禪師準備的。』又有資福羲師來到慧林寺，禮拜后供奉黃金而去。有人問他原因，他回答說：『我在禪定中見到金蓮花，有人說，這是為慧林寺的本禪師準備的。』又有無數的小蓮花，說是用來等待接受超度的人。有的蓮花枯萎了，說是退墮的人。
善本（人名） 通過華嚴經的考試而得度。從凈慈寺被詔令住持法雲寺，被賜予『大通』的稱號。後來回到杭州象塢，專心修習凈土法門。有僧人在禪定中見到方丈室內彌陀佛顯示金色身。有一天，他告訴門人說：『只有三天時間了。』到了期限，他跏趺而坐，面向西方圓寂。
元照（人名） 住在靈芝寺，弘揚律學，尤其專注于凈土法門。有一天召集弟子，諷誦《觀經》以及《普賢行愿品》，然後跏趺而化。西湖的漁民，都聽到空中有音樂的聲音。
道言（人名） 會稽人，是靈芝寺元照的高徒，專心修習凈土法門。臨終前幾天，見到兩個神人身高一丈多，告訴他說：『為什麼不繫念（憶念阿彌陀佛）？』於是大規模地召集僧人和俗人，唸佛三天三夜。將要結束時，他自己登上法座說法，為大眾懺悔。到了晚上就在座位上圓寂。
法師宗賾（人名） 號慈覺，襄陽人，禮拜長蘆寺的秀禪師。
【English Translation】 English version Xun Fahua of Guangjiao Temple in Chengdu during the Song Dynasty, upon death, should be reborn here (referring to the Pure Land). Next, a golden platform reads: Jiu Fahua of Mingzhou will be reborn here. Another golden platform reads: Layman Sun Shi'er of Mingzhou should be reborn here. Also, a silver platform is labeled: Taoist Xu of Mingzhou should be reborn here. After speaking, she passed away. Five years later, Taoist Xu died, and a strange fragrance filled the room. Twenty years later, Layman Sun passed away, and heavenly music filled the sky, moving the people of the entire prefecture, who all came to attend the funeral.
Zongben (person's name) Initially, he visited Chan Master Tianyi Huai and had an enlightenment. Later, he resided at Jingci Temple and, by imperial decree, entered Huilin Temple in Tokyo, where he was summoned to the Yanhua Hall. He secretly cultivated the Pure Land practice and passed away peacefully while sitting in meditation at the end of his life.
Dharma Master Leifeng Cai, in a spiritual journey to the Pure Land, saw a magnificent palace, and someone said: 'This is prepared for Chan Master Ben of Jingci Temple.' Also, Zifu Xi Shi came to Huilin Temple, paid respects, and offered gold before leaving. When asked for the reason, he replied: 'In meditation, I saw a golden lotus flower, and someone said it was prepared for Chan Master Ben of Huilin Temple.' There were also countless small lotus flowers, said to be waiting for those who would be saved. Some lotus flowers withered, said to be those who had regressed.
Shanben (person's name) He was ordained after passing the Avatamsaka Sutra examination. He was summoned from Jingci Temple to reside at Fayun Temple and was granted the title 'Datong'. Later, he returned to Xiangwu in Hangzhou and devoted himself to the Pure Land practice. A monk saw Amitabha Buddha displaying a golden body in the abbot's room during meditation. One day, he told his disciples: 'There are only three days left.' When the time came, he sat in the lotus position, facing west, and passed away.
Yuanzhao (person's name) He resided at Lingzhi Temple, promoted the Vinaya school, and was particularly devoted to the Pure Land practice. One day, he gathered his disciples, chanted the Contemplation Sutra and the Samantabhadra's Vows Sutra, then sat in the lotus position and passed away. The fishermen of West Lake all heard music in the sky.
Daoyan (person's name) A native of Kuaiji, he was a senior disciple of Yuanzhao of Lingzhi Temple, dedicated to the Pure Land practice. A few days before his death, he saw two divine beings, each over ten feet tall, who told him: 'Why don't you practice mindfulness (recollection of Amitabha 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 repented for the assembly. In the evening, he passed away in his seat.
Dharma Master Zongze (person's name) Also known as Cijue, a native of Xiangyang, he paid respects to Chan Master Xiu of Changlu Temple.
禪師出家。願力弘深。洞悟禪理。元祐中。迎養老母于方丈東室。勸以䇿勵唸佛。七年不間。母臨終果無疾善逝。師勤修化物。遵廬阜之規。建蓮華勝會。其法日念阿彌陀佛。或百聲千聲萬聲。各于日下。以十字記之。一夕夢一少年烏巾白衣。風貌清美。告師欲入蓮華會。乞書。一名賾。秉筆問名。曰普慧。又曰。家兄普賢亦求附錄遂隱。師覺謂耆宿曰。華嚴離世間品有普賢普慧二菩薩。助揚佛法。今同大眾。結會念佛。期生凈土。感賴聖賢。幽贊錄中。乃以二大士為首。遠近向化。撰坐禪箴勸孝文一百二十則。述勸修凈土頌。有云。三界炎炎如火聚。道人未是安身處。蓮池勝友待多時。收拾身心好歸去。目想心存望聖儀。直須唸唸勿生疑。它年凈土華開處。記取娑婆唸佛時。臨寂唸佛坐化。靈芝照公稱為近代大乘導師。而蓮社推立八祖云。
惟月
居諸塈化城。明律。學修凈業。一日有異僧來迎。后二日微疾。急呼同住道寧曰。今見阿彌陀佛。可高八尺。駐立空中。言訖而化。
思敏
依靈芝。曾受戒法。專心凈業二十年。一日偶疾。請眾諷觀經者半月。三日見化佛滿室。臨終唸佛。聲出衆外。酷暑留龕。七日不變。異香郁然。
行詵
誦四分戒本。三日通徹。學律于大智。
【現代漢語翻譯】 現代漢語譯本 禪師出家，願力弘深（指其誓願廣大而深遠）。洞悟禪理（指深刻領悟禪宗的道理）。元祐年間，（禪師）將年老的母親迎養在方丈東邊的房間里，勸她策勵唸佛（指鼓勵她精進唸佛）。七年不曾間斷。母親臨終時果然沒有疾病，安詳地去世了。禪師勤奮修行，教化眾生，遵循廬山慧遠大師建立蓮社的規矩，建立了蓮華勝會（指殊勝的唸佛法會）。其方法是每日唸誦阿彌陀佛（Amitabha）名號，或一百聲、一千聲、一萬聲，各自在當日用十字記錄下來。一天晚上，（禪師）夢見一個少年，頭戴烏巾，身穿白衣，風度清秀美好，告訴禪師說想要加入蓮華會，請求登記名字。禪師拿起筆問他的名字，少年說：『我叫普慧（Pu Hui）。』又說：『我的哥哥普賢（Pu Xian）也請求附錄。』說完就隱去了。禪師醒來后對年長的僧人說：『《華嚴經·離世間品》中有普賢菩薩和普慧菩薩，幫助弘揚佛法。現在我們與大眾一起結社唸佛，期望往生凈土，感蒙聖賢暗中贊助記錄。』於是將兩位大菩薩的名字列在首位。遠近的人都來歸向教化。禪師撰寫了《坐禪箴》和《勸孝文》一百二十則，還寫了《勸修凈土頌》，其中有幾句說：『三界（Three Realms）炎熱如火聚，修行人還不是安身之處。蓮池（Lotus Pond）的殊勝朋友等待多時了，收拾身心好好回去吧。眼睛觀想，心中存念阿彌陀佛的聖像，必須念念不忘，不要產生懷疑。他年凈土蓮花開放時，記住在娑婆世界（Sahā World）唸佛的時刻。』禪師臨終時念佛坐化。靈芝照公（Lingzhi Zhao Gong）稱他為近代大乘導師，蓮社推舉他為第八祖。
惟月（Wei Yue） 居住在諸暨塈化城，精通戒律，學習修持凈土法門。一天，有奇異的僧人前來迎接他。兩天後，（惟月）稍微感到不適，急忙呼喚同住的道寧（Dao Ning）說：『現在我看見阿彌陀佛，身高大約八尺，駐立在空中。』說完就去世了。
思敏（Si Min） 依止靈芝照公，曾經受過戒法，專心修持凈土法門二十年。一天，偶然生病，請大眾諷誦《觀經》半個月。三天後，看見化佛充滿房間。臨終時念佛，聲音超出眾人之外。即使在酷暑天氣，遺體停留在龕中七天也沒有變化，異香濃郁。
行詵（Xing Shen） 誦讀《四分戒本》，三天就通徹領悟。跟隨大智律師學習戒律。
【English Translation】 English version The Chan master renounced the world with profound vows. He deeply understood the principles of Chan Buddhism. During the Yuanyou era, he brought his elderly mother to live in the eastern room of his abbot's quarters, encouraging her to diligently recite the Buddha's name. He did this without interruption for seven years. When his mother was near death, she passed away peacefully without illness. The master diligently cultivated and transformed beings, following the rules established by Master Huiyuan of Mount Lu, and established the Lotus Flower Assembly (a special Pure Land practice gathering). The method involved reciting the name of Amitabha Buddha (Amitabha) daily, either one hundred, one thousand, or ten thousand times, marking each day's recitation with a cross. One night, the master dreamed of a young man wearing a black scarf and white robes, with a refined and handsome appearance, who told the master that he wished to join the Lotus Flower Assembly and requested to have his name recorded. The master picked up his pen and asked his name. The young man said, 'My name is Pu Hui.' He added, 'My elder brother, Pu Xian, also requests to be included.' Then he disappeared. When the master awoke, he said to the senior monks, 'In the 'Leaving the World' chapter of the Avatamsaka Sutra, there are two Bodhisattvas, Pu Xian (Samantabhadra) and Pu Hui (Universal Wisdom), who assist in propagating the Dharma. Now, we are gathering with the community to recite the Buddha's name, hoping to be reborn in the Pure Land, and we are grateful for the hidden support and record-keeping of the sages.' Therefore, he placed the names of the two great Bodhisattvas at the beginning of the list. People from far and near came to be transformed by his teachings. The master wrote 'Admonitions for Seated Meditation' and 'Essays on Encouraging Filial Piety,' totaling one hundred and twenty sections. He also composed 'Odes Encouraging the Cultivation of the Pure Land,' which included the lines: 'The Three Realms (Three Realms) are blazing like a fire pit; a practitioner has not yet found a place of peace. The excellent friends in the Lotus Pond (Lotus Pond) have been waiting for a long time; gather your mind and body and return well. Visualize with your eyes and keep in your mind the sacred image of Amitabha Buddha; you must be mindful in every moment and not give rise to doubt. When the lotus flowers bloom in the Pure Land in the future, remember the time when you recited the Buddha's name in the Saha World (Sahā World).' The master passed away while reciting the Buddha's name in a seated posture. Master Lingzhi Zhao Gong (Lingzhi Zhao Gong) called him a modern Mahayana teacher, and the Lotus Society honored him as its eighth patriarch.
Wei Yue Resided in Juji's Huacheng, was well-versed in the precepts, and studied and practiced the Pure Land Dharma. One day, a strange monk came to greet him. Two days later, Wei Yue felt slightly unwell and urgently called out to his fellow resident, Dao Ning, saying, 'Now I see Amitabha Buddha, about eight feet tall, standing in the air.' After saying this, he passed away.
Si Min Relied on Master Lingzhi Zhao Gong, had received the precepts, and devoted himself to the Pure Land practice for twenty years. One day, he fell ill and requested the community to recite the Visualization Sutra for half a month. Three days later, he saw transformation Buddhas filling the room. At the time of his death, he recited the Buddha's name, his voice surpassing all others. Even in the sweltering heat, his body remained unchanged in the reliquary for seven days, and a unique fragrance permeated the air.
Xing Shen Recited the Four-Part Vinaya, understanding it thoroughly in three days. He studied the precepts under the Vinaya Master Dazhi.
住明慶二十年。偶寢疾。即設像命徒。繫念數日。忽起索三衣。自唱彌陀經。厲聲唸佛。加趺而化。
法持
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。蚤生安樂之邦。一日小疾。哭慟懇告。愿垂接引。唸佛之聲。聞于百步。忽見佛身丈六立於池上。即自言曰。我已得中品生。端坐面西而化。
慧亨
居武林延壽。號清照。依靈芝習律。專修凈業。殆六十年。每接對賓朋。必以唸佛為勸。建寶閣。立三聖像。最稱殊特。貴官江自任每敬。師忽夢寶座從空而下云。是清照律師當升此座。社友孫居士報師乍違。即在家作印而化。師往炷香。回謂其徒曰。孫君已往。吾亦當行。即請眾唸佛。復云。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。
用欽
居錢塘七寶院。依大智學律。聞其示眾曰。生弘毗尼。死歸安養。出家為道。能事斯畢。即標心凈土。一志不退。日課佛至三萬。嘗神遊凈土。見佛大。士種種異相。謂侍者曰。吾明日西行矣。即集眾唸佛。黎明合掌。西望加趺而化。
妙生
會稽人。習律學。日踐凈土之業。與大通本禪師。居潮山象塢。共明此道。一夕會門人。諷彌陀經。就
【現代漢語翻譯】 現代漢語譯本 住明慶（年號）二十年。偶然生病，便設立佛像，命弟子們一心念佛數日。忽然起身索要袈裟，親自唱誦《彌陀經》，大聲唸佛，結跏趺坐而逝。
法持（人名） 居住在化度寺，修習彌陀懺法三年，燒掉兩根手指，增加受持戒律。塑造西方三聖像，誦讀《觀經》、《彌陀經》、《如意輪咒》。發願縮短閻浮提（娑婆世界）的壽命，早日往生安樂之邦（極樂世界）。一天得了小病，哭泣懇切祈禱，愿佛垂慈接引。唸佛的聲音，百步之外都能聽到。忽然看見佛身丈六（一丈六尺）高，站立在蓮池之上。於是自言自語道：『我已經得到中品往生。』端正坐好，面向西方而逝。
慧亨（人名） 居住在武林延壽寺，法號清照。跟隨靈芝律師學習戒律，專心修習凈土法門，將近六十年。每次接待賓客朋友，必定勸人唸佛。建造寶閣，設立三聖像，最為殊勝特別。貴官江自任非常敬重他。慧亨法師忽然夢見寶座從空中降下，說：『是清照律師應當升到這個座位。』社友孫居士報告說慧亨法師稍微有些不適，就在家制作手印而逝。慧亨法師前去燒香，回來對他的弟子們說：『孫居士已經往生了，我也應當走了。』於是請大家唸佛，又說：『彌陀（阿彌陀佛）口口稱念，白毫（佛的三十二相之一）念念不忘，以此不退轉之心，決定往生安養（極樂世界）。』說完就端正坐好，逝去了。
用欽（人名） 居住在錢塘七寶院，跟隨大智律師學習戒律。聽他說教導大眾說：『活著弘揚毗尼（戒律），死後歸向安養（極樂世界）。出家修道，能做到這樣就足夠了。』於是立志于凈土法門，一心不退轉。每天唸佛達到三萬聲。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：『我明天就要往生西方了。』於是召集大眾唸佛，黎明時合掌，面向西方，結跏趺坐而逝。
妙生（人名） 會稽人。學習戒律，每天實踐凈土法門。與大通本禪師，居住在潮山象塢，共同闡明這個道理。一天晚上召集門人，諷誦《彌陀經》，就
【English Translation】 English version In the twentieth year of Mingqing (era name), he fell ill. Immediately, he set up a Buddha statue and instructed his disciples to focus their minds on reciting the Buddha's name for several days. Suddenly, he got up, requested his robes, and personally chanted the Amitabha Sutra, reciting the Buddha's name loudly. He sat in the lotus position and passed away.
Fa Chi (person's name) He resided in Huadu Temple, practicing the Amitabha repentance ritual for three years, burning two fingers as an offering, and further receiving the precepts. He created statues of the Three Saints of the West, and recited the Visualization Sutra, the Amitabha Sutra, and the Cundi Dharani. He vowed to shorten his lifespan in Jambudvipa (the Saha world) and be reborn in the Land of Bliss (Sukhavati) as soon as possible. One day, he fell slightly ill and cried out earnestly, pleading for the Buddha to receive and guide him. The sound of his reciting the Buddha's name could be heard a hundred paces away. Suddenly, he saw the Buddha's body, sixteen feet tall, standing on a lotus pond. Then he said to himself, 'I have already attained rebirth in the middle grade.' He sat upright, facing west, and passed away.
Hui Heng (person's name) He resided in Yanshou Temple in Wulin, with the Dharma name Qingzhao. He studied the precepts under Vinaya Master Lingzhi and dedicated himself to the Pure Land practice for nearly sixty years. Whenever he received guests and friends, he would always encourage them to recite the Buddha's name. He built a precious pavilion and erected statues of the Three Saints, which were particularly magnificent. The esteemed official Jiang Ziren greatly respected him. Master Hui Heng suddenly dreamed of a precious seat descending from the sky, saying, 'Vinaya Master Qingzhao should ascend this seat.' Layman Sun, a member of the society, reported that Master Hui Heng was slightly unwell, and he passed away at home while forming a mudra. Master Hui Heng went to burn incense and, upon returning, said to his disciples, 'Layman Sun has already passed away, and I should also depart.' Then he asked everyone to recite the Buddha's name and further said, 'Amitabha (Amitabha Buddha) is recited with every breath, the white hair curl (one of the thirty-two marks of the Buddha) is contemplated with every thought. With this unwavering mind, one will definitely be reborn in Sukhavati (the Land of Bliss).' After saying this, he sat upright and passed away.
Yong Qin (person's name) He resided in Qibao Temple in Qiantang, studying the precepts under Vinaya Master Dazhi. He heard him instructing the assembly, saying, 'While alive, propagate the Vinaya (precepts); after death, return to Sukhavati (the Land of Bliss). To leave home and cultivate the Way, being able to do this is sufficient.' Thereupon, he set his mind on the Pure Land path, with unwavering resolve. He recited the Buddha's name up to thirty thousand times a day. He once traveled to the Pure Land in spirit, seeing the Buddha and great Bodhisattvas in various magnificent forms. He told his attendant, 'I will be reborn in the West tomorrow.' Then he gathered the assembly to recite the Buddha's name. At dawn, he joined his palms, faced west, sat in the lotus position, and passed away.
Miao Sheng (person's name) He was from Kuaiji. He studied the precepts and practiced the Pure Land path daily. Together with Zen Master Datong Ben, he resided in Xiangwu of Chaoshan, jointly elucidating this path. One evening, he gathered his disciples and chanted the Amitabha Sutra, then
榻端坐。取臨終香焚之。合掌迎顧。嗒然而化。
惟渥
錢塘人。杜門謝事。閱大藏三過。華嚴法華諸經計之總二萬卷。晚年誦彌陀經二十藏。一夕偶疾。西向端坐。作印而化。
仲明
居山陰報恩。素無戒檢。偶因感疾。謂同學道寧曰。我今心識散亂。何藥可治。寧云。但隨息唸佛為上藥。明即依法念之。至七日力已困。寧又令想目前佛像。久之忽見二菩薩。次又見佛迎接。瞑目而化。
沖益
居錢塘凈光。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。請大眾助唸佛。諷彌陀經。至西方世界。奄然而化。
法宗
依雷峰廣慈。學教。用止觀行法。修大悲懺至九載。然五指供佛。每月率四十八僧。同修凈土懺。久之夢佛菩薩來迎。后三日合掌西望而逝。
睎湛
山陰人。少為儒生。忽厭世出家。與瑩行人于阮社。同建無量壽佛殿。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。
曇懿
居錢塘凈住。以醫為業。晚年禮法華經。修唸佛三昧。以平時所積。供佛齋僧。造像設浴。如是二十年。后微疾不服藥。請利行人七僧。唸佛以助往生。次日見蓮華
【現代漢語翻譯】 現代漢語譯本 （某人）在榻上端正坐好，取出臨終時用的香焚燒，合掌面向西方迎接，安詳地去世了。
惟渥（Wei Wo） 錢塘人，閉門謝絕俗事，閱讀《大藏經》三遍。《華嚴經》、《法華經》等各種經典，總計兩萬卷。晚年誦讀《彌陀經》二十遍。一天晚上偶然生病，面向西方端正坐好，結手印而去世。
仲明（Zhong Ming） 住在山陰報恩寺，平時沒有戒律約束。偶然因為生病，對同學道寧（Dao Ning）說：『我現在心識散亂，用什麼藥可以治療？』道寧說：『只要隨呼吸唸佛是最好的藥。』仲明就依法念佛。到第七天，體力已經衰竭。道寧又讓他觀想眼前的佛像。過了很久，忽然看見兩位菩薩，接著又看見佛來迎接，閉上眼睛去世了。
沖益（Chong Yi） 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，拈香面對佛像懺悔，請大眾幫助唸佛，諷誦《彌陀經》，（說自己）到達西方世界，安詳地去世了。
法宗（Fa Zong） 依止雷峰廣慈寺，學習教義，用止觀行法，修大悲懺長達九年。燃五指供佛，每月率領四十八位僧人，一同修凈土懺。時間長了，夢見佛菩薩前來迎接。后三天合掌面向西方去世。
睎湛（Xi Zhan） 山陰人，年輕時是儒生，忽然厭倦世俗而出家。與瑩行（Ying Xing）在阮社，共同建造無量壽佛殿，專心修習凈土法門，坐著從不背對西方。時間長了，經常看見西方三聖的形象。一天晚上面向西方，誦經端坐，結手印而去世。
曇懿（Tan Yi） 住在錢塘凈住寺，以行醫為職業。晚年禮拜《法華經》，修習唸佛三昧。用平時積攢的錢財，供佛齋僧，建造佛像，設定浴室。這樣做了二十年。後來得了小病不吃藥，請利行（Li Xing）等七位僧人，唸佛幫助往生。第二天看見蓮花。
【English Translation】 English version (He) sat upright on the couch, took out the incense for the dying and burned it, put his palms together to welcome (the Buddha), and passed away peacefully.
Wei Wo A native of Qiantang, he shut his doors to decline worldly affairs and read the Tripitaka three times. He recited the Huayan Sutra, the Lotus Sutra, and other scriptures, totaling 20,000 volumes. In his later years, he recited the Amitabha Sutra twenty times. One evening, he suddenly fell ill, sat upright facing west, formed a mudra, and passed away.
Zhong Ming He lived in Bao'en Temple in Shanyin. He usually had no precepts or discipline. He happened to fall ill and said to his fellow practitioner Dao Ning: 'My mind is scattered now. What medicine can cure it?' Dao Ning said: 'Just following the breath to recite the Buddha's name is the best medicine.' Zhong Ming then recited the Buddha's name according to the method. By the seventh day, his strength was exhausted. Dao Ning then asked him to visualize the Buddha image in front of him. After a long time, he suddenly saw two Bodhisattvas, and then he saw the Buddha coming to greet him, closed his eyes, and passed away.
Chong Yi He lived in Jingguang Temple in Qiantang. He transcribed the Seven Sutras of Pure Land with blood, and also transcribed the Lotus Sutra in gold letters. He carved the images of the Three Saints of the West and practiced Amitabha Buddha recitation according to the method of Zhi Guan meditation. One day, he fell ill and did not take medicine. He lit incense and repented before the Buddha, and asked the assembly to help recite the Buddha's name and chant the Amitabha Sutra. (He said he) arrived in the Western World and passed away peacefully.
Fa Zong Relying on Guangci Temple in Leifeng, he studied the teachings and used the Zhi Guan practice method to cultivate the Great Compassion Repentance for nine years. He burned five fingers as an offering to the Buddha, and every month he led forty-eight monks to cultivate the Pure Land Repentance together. After a long time, he dreamed of the Buddha and Bodhisattvas coming to greet him. Three days later, he put his palms together and passed away facing west.
Xi Zhan A native of Shanyin, he was a Confucian scholar in his youth, but suddenly became tired of the world and became a monk. Together with Ying Xing in Ruan She, he built the Amitayus Buddha Hall and devoted himself to cultivating Pure Land practice, never turning his back to the west when sitting. After a long time, he often saw the images of the Three Saints of the West. One evening, he faced west, recited the scriptures, sat upright, formed a mudra, and passed away.
Tan Yi He lived in Jingzhu Temple in Qiantang and worked as a doctor. In his later years, he worshiped the Lotus Sutra and cultivated the Samadhi of Buddha Recitation. He used the money he had accumulated to make offerings to the Buddha, provide meals for monks, build Buddha images, and set up bathhouses. He did this for twenty years. Later, he had a minor illness and did not take medicine. He invited seven monks, including Li Xing, to recite the Buddha's name to help him be reborn in the Pure Land. The next day, he saw a lotus flower.
其大如屋。又一日梵僧到床問訊。夜半眾聞唸佛聲低。泊然長往。
太微
兒時投錢塘法安法師。初授彌陀經。便能背誦。及受具。愿扄門唸佛為不退。僧常縱步。後山忽聞劃舡笛。豁然開悟。因蓄一笛。以自嬉。
有凌監簿者。亦修凈業。稱微為凈土鄉長。一日叩門曰。凈土鄉長弟相見。微曰。明朝可相見於凈土。今日誦佛正冗耳。翌朝人怪其不赴粥。往視之。見笛缽禪椅。先已焚卻。加趺地上而化。
思聦
居錢塘法安。日誦蓮經二部。余刻唸佛。未嘗談及世事。忽謂弟子曰。夜來見佛菩薩同來接引。弟子曰。恐是魔境。不可便隨。聦曰。終時胸間有蓮華可驗。越二夕。命聲磬唸佛。喜曰。佛來矣。即奄然而化。視胸前一掌許有文。紅潤若開敷蓮華之狀。
了義
號木訥。鐘離少師之曾孫。十五舉進士。過金陵見保寧璣公。聞法開悟。即從剃落。隨所至處。扁曰昨夢。唸唸西方。未嘗間斷。祥公赴黃檗。挽其偕行。一夕祥夢。師來別云。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。師詰其名。一僧引至殿旁。觀玉牌金書王古葛繁二名字。
慧誠
居錢塘資聖。誦金剛經。禮西
【現代漢語翻譯】 現代漢語譯本： 其大如房屋一般。又有一天，一位梵僧到床前問候。半夜眾人聽到唸佛的聲音低微，便安然長逝。 太微（僧人法號） 兒時投靠錢塘的法安法師。最初學習《彌陀經》（凈土宗經典），便能背誦。等到受具足戒后，發願關閉房門唸佛，以求不退轉。太微經常隨意走動，在後山忽然聽到劃船的笛聲，豁然開悟。因此收藏一支笛子，用來自己娛樂。 有位凌監簿，也修習凈土法門，稱太微為凈土鄉長。一天，他敲門說：『凈土鄉長，小弟前來拜見。』太微說：『明天可以在凈土相見，今天誦佛正忙著呢。』第二天，人們奇怪他沒有去吃粥，前去檢視，看見笛子、缽、禪椅，都已經焚燒乾凈，他則結跏趺坐在地上圓寂了。 思聦（僧人法號） 居住在錢塘法安寺。每天誦讀兩部《蓮經》（即《妙法蓮華經》），其餘時間用來念佛，從不談論世俗之事。忽然對弟子說：『昨夜看見佛菩薩一同前來接引。』弟子說：『恐怕是魔境，不可輕易跟隨。』思聦說：『臨終時胸前有蓮花可以驗證。』過了兩天，他敲擊磬，唸佛，高興地說：『佛來了！』隨即安詳圓寂。檢視他的胸前，有一掌大小的紋路，紅潤如同盛開的蓮花。 了義（僧人法號） 號木訥。是鐘離少師的曾孫。十五歲考中進士，路過金陵時拜見保寧璣公，聽聞佛法后開悟，隨即剃度出家。無論到什麼地方，都題寫『昨夢』二字，念念不忘西方凈土，從未間斷。祥公前往黃檗山，邀請他一同前往。一天晚上，祥公夢見了義來告別，說要西歸了，又看見佛菩薩授予他金臺。過了三天，他點燃香，安然端坐，含笑圓寂。曾經前往五臺山，忽然覺得跟隨在眾多菩薩之後，隊伍後面有兩位身穿紫綬金章的人。了義詢問他們的名字，一位僧人引他到殿旁，觀看玉牌上用金字書寫的王古、葛繁二人的名字。 慧誠（僧人法號） 居住在錢塘資聖寺，誦讀《金剛經》（般若經典），禮拜西方。
【English Translation】 English version: Its size was like a house. One day, a Brahmin monk came to his bedside to inquire about his health. In the middle of the night, people heard the sound of his chanting Buddha's name faintly, and he passed away peacefully. Taiwei (Buddhist name of the monk) As a child, he sought refuge with Dharma Master Fa'an in Qiantang. He initially received the Amitabha Sutra (a Pure Land Buddhist scripture) and was able to recite it from memory. After receiving the full monastic precepts, he vowed to close his door and recite the Buddha's name to avoid backsliding. The monk often strolled around. One day, he suddenly heard the sound of a boatman's flute in the back mountains and had a sudden enlightenment. Therefore, he kept a flute to amuse himself. There was a Ling Supervisor who also practiced Pure Land Buddhism and called Taiwei the 'Village Head of Pure Land.' One day, he knocked on the door and said, 'Village Head of Pure Land, your younger brother has come to see you.' Taiwei said, 'We can meet in Pure Land tomorrow; today, I am busy reciting the Buddha's name.' The next day, people were surprised that he did not go for the morning congee. They went to check on him and saw that his flute, bowl, and meditation chair had already been burned. He was sitting in the lotus position on the ground and had passed away. Sicong (Buddhist name of the monk) He resided in Fa'an Temple in Qiantang. He recited two copies of the Lotus Sutra (i.e., The Wonderful Dharma Lotus Flower Sutra) daily and spent the rest of his time reciting the Buddha's name. He never talked about worldly affairs. Suddenly, he said to his disciples, 'Last night, I saw the Buddhas and Bodhisattvas coming to receive me together.' The disciples said, 'I am afraid it is a demonic illusion; you must not follow them easily.' Sicong said, 'At the time of my death, there will be a lotus flower on my chest to verify it.' Two nights later, he struck the chime and recited the Buddha's name, joyfully saying, 'The Buddha is coming!' Then he passed away peacefully. Upon inspection, there was a mark about the size of a palm on his chest, red and moist like a blooming lotus flower. Liaoyi (Buddhist name of the monk) His courtesy name was Mune. He was the great-grandson of Junior Tutor Zhongli. At the age of fifteen, he passed the imperial examination. When he passed through Jinling, he met Master Ji of Baoning and became enlightened 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, never ceasing. Master Xiang went to Huangbo Mountain and invited him to go along. One night, Master Xiang dreamed that Liaoyi came to bid farewell, saying that he was returning to the West, and he also saw the Buddhas and Bodhisattvas presenting 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 that he was following behind a crowd of Bodhisattvas, with two people wearing purple ribbons and golden badges behind him. Liaoyi asked their names, and a monk led him to the side of the hall to see the names Wang Gu and Ge Fan written in gold on jade tablets. Huicheng (Buddhist name of the monk) He resided in Zisheng Temple in Qiantang, reciting the Diamond Sutra (a Prajna scripture) and paying homage to the West.
方佛。嘗神遊凈土。親睹佛容。潛于山岫。積柴為龕。入中唸佛。縱火自焚。
祖南
居南嶽。刺血書阿彌陀經五百卷。金剛經一百卷。法華經十部終。二十七年。皆用血書。常時念佛期生安養。末年血干骨立。唸佛之聲。不絕一日。至方丈相對無別語。即坐而化。眉間迸出舍利。隨取隨生。
法因
住四明廣壽三十年。冥心凈業。偶在疾。集眾諷觀經。稱佛號者。三夕。謂門人曰。吾將行矣。或請留偈。為之書曰。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。結印而逝。
瞭然
號智涌。住白蓮。二十四年。夢兩龍戲空中。一化為神人。袖出書曰。師七日當行。既寤集眾說法。大書曰。因唸佛力。得生樂國。凡汝諸人可不自勉即沐浴更衣。集眾誦阿彌陀經。至西方世界。倏然而化。能仁行人。皆聞天樂之音。祥光上屬天表。
智仙
號真教。住白蓮。講道十三年。西向十念。歷十二時。未嘗廢。一夕微疾。請觀堂行人。誦彌陀經。卷未終而坐脫。能仁行人。皆聞眾樂和鳴。黎明始知師亡。
思凈
居錢塘北關。姓喻。常誦觀經。唸佛不輟。善畫佛。必先凈室。觀想一日。畫丈六彌陀佛。先見佛光。遂悟筆法之妙
【現代漢語翻譯】 現代漢語譯本 方佛（Fang Fo）：曾經神遊凈土，親眼見到佛的容貌。他隱居在山洞中，用木柴堆積成小室，進入其中唸佛，然後縱火自焚。
祖南（Zu Nan）：居住在南嶽。刺血書寫《阿彌陀經》五百卷，《金剛經》一百卷，《法華經》十部。歷時二十七年，全部用血書寫。他經常唸佛，期望往生安養凈土。晚年時，身體乾瘦如柴，但唸佛的聲音從不間斷。直到方丈相對，也沒有其他話語，隨即坐化。眉間迸發出舍利，人們隨取隨生。
法因（Fa Yin）：住在四明廣壽寺三十年，潛心修習凈土法門。偶然生病，召集眾人諷誦《觀無量壽經》，稱念佛號三日三夜。他告訴弟子說：『我將要走了。』有人請求他留下偈語，他便寫道：『我與彌陀（Amitabha）本無二，二與不二並皆離。我今如此見彌陀（Amitabha），感應道交難思議。』然後挺直身體端坐，結印而逝。
瞭然（Liao Ran）：號智涌，住在白蓮寺二十四年。夢見兩條龍在空中嬉戲，其中一條化為神人，從袖中拿出一本書說：『師父七日後當往生。』醒來后，他召集眾人說法，大書寫道：『因唸佛力，得生樂國。凡汝諸人可不自勉！』隨即沐浴更衣，召集眾人誦讀《阿彌陀經》，誦至『西方世界』時，忽然坐化。能仁寺的修行人，都聽到了天樂之音，祥光直衝天際。
智仙（Zhi Xian）：號真教，住在白蓮寺。講經說法十三年。面向西方唸誦十念法，歷經十二個時辰，從未間斷。一天晚上略感不適，請觀堂的修行人誦讀《彌陀經》，經卷還未誦完，便坐化了。能仁寺的修行人，都聽到了各種樂器和諧鳴奏的聲音。黎明時分，人們才知道智仙（Zhi Xian）法師已經圓寂。
思凈（Si Jing）：居住在錢塘北關，姓喻。經常誦讀《觀無量壽經》，唸佛從不間斷。擅長繪畫佛像，作畫前必定先打掃乾淨房間，觀想一日，然後畫丈六高的阿彌陀佛（Amitabha）。作畫前先看到佛光，於是領悟了筆法的奧妙。
【English Translation】 English version Fang Fo: Once spiritually traveled to the Pure Land and personally beheld the Buddha's countenance. He secluded himself in a mountain cave, piling firewood to create a small hermitage. Entering it, he recited the Buddha's name and then set fire to himself.
Zu Nan: Resided in Mount Nan. He transcribed the Amitabha Sutra (Amitabha Sutra) five hundred times, the Diamond Sutra (Diamond Sutra) one hundred times, and the Lotus Sutra (Lotus Sutra) ten times, all using his own blood. This took twenty-seven years. He constantly recited the Buddha's name, hoping to be reborn in the Land of Bliss. In his later years, he became emaciated, but his recitation of the Buddha's name never ceased. Until facing the abbot, he had no other words, and then he passed away while seated. Relics emerged from between his eyebrows, and they continued to appear as they were taken.
Fa Yin: Lived in Guangshou Temple in Siming for thirty years, diligently cultivating the Pure Land practice. He fell ill and gathered the assembly to chant the Contemplation Sutra (Contemplation Sutra), reciting the Buddha's name for three days and nights. He told his disciples, 'I am about to depart.' Someone requested him to leave a verse, so he wrote: 'I and Amitabha (Amitabha) are originally not two, two and not-two are both transcended. I now see Amitabha (Amitabha) in this way, the interaction of response and path is inconceivable.' Then he straightened his body, sat upright, formed a mudra, and passed away.
Liao Ran: Also known as Zhi Yong, lived in White Lotus Temple for twenty-four years. He dreamed of two dragons playing in the sky, one of which transformed into a divine being, who took out a book from his sleeve and said, 'Master will depart in seven days.' After waking up, he gathered the assembly to give a Dharma talk, writing in large characters: 'Because of the power of reciting the Buddha's name, one can be reborn in the Land of Bliss. All of you should encourage yourselves!' Then he bathed, changed his clothes, and gathered the assembly to recite the Amitabha Sutra (Amitabha Sutra). When reciting 'Western World,' he suddenly passed away while seated. The practitioners of Nenin Temple all heard the sound of heavenly music, and auspicious light ascended to the heavens.
Zhi Xian: Also known as Zhen Jiao, lived in White Lotus Temple. He lectured on the Dharma for thirteen years. He recited the ten recitations facing west, for twelve hours, without ever ceasing. One evening, feeling slightly unwell, he asked the practitioners in the Guantang Hall to recite the Amitabha Sutra (Amitabha Sutra). Before the sutra was finished, he passed away while seated. The practitioners of Nenin Temple all heard the harmonious sound of various musical instruments. At dawn, people realized that Dharma Master Zhi Xian (Zhi Xian) had passed away.
Si Jing: Lived in Beiguan, Qiantang, with the surname Yu. He constantly recited the Contemplation Sutra (Contemplation Sutra) and never ceased reciting the Buddha's name. He was skilled at painting Buddha images. Before painting, he would always clean the room, contemplate for a day, and then paint a sixteen-foot-tall Amitabha Buddha (Amitabha). Before painting, he first saw the Buddha's light, and then he understood the wonders of brushwork.
。人因號喻彌陀。建藍院名妙行。飯雲水。終其身三百萬人。忽靜默端坐。心想西方。越七日臨終。索香供佛。加趺而化。異香經旬。
如湛
試法華得度。遍歷教席。住烏鎮塔院。日誦蓮經二部。佛號二萬聲。一夕唸佛端坐而化。所著教義。號假名集。
思梵
居西山。星者謂之曰。六月望。師其終乎。師曰。造物焉能制修道之人。汝言六月亡。我且八月往。至期沐浴坐龕中。集眾端坐而化。
文慧
居嘉禾青龍。詩律高古。與北峰印公為友。北峰亦好吟。慧奪筆責之曰。吾兄大法柱石。何必為此。北峰感之。遂折節為學。卒為聞人。慧專志凈業。至老益勵。臨終聞空聲雲中品中生。
慧明
號晦庵。學于慧光僧錄。晚依菁山常照寺。與至葉修凈業。日課法華楞嚴圓覺。持彌陀聖號以萬數。慶元己未春示疾。謂弟子曰。吾學大乘。求生凈土。今遂願矣。乃累足坐逝。眾聞天樂西來。徘徊頂上。茶毗之餘。五色舍利。不可以[言*(〡/下)]。
智廉
居上虞化度寺。初遍參宗門。晚節一意西方。慶元改元秋八月。書偈別眾曰。我夢中見阿彌陀佛大眾圍繞。而說法雲。諸上善人。當須專修凈業。來生我國。說已即隱。我既見相。往生必矣。即回身西
【現代漢語翻譯】 現代漢語譯本 有人因為仰慕彌陀佛（Amitabha，阿彌陀佛）的名號，建造藍院，命名為妙行。供養四方游僧，終其一生供養了三百萬人。一天忽然安靜下來，端正坐好，心中想著西方極樂世界。過了七天，臨終時，索要香來供佛，然後結跏趺坐而逝。奇異的香味持續了十天。
如湛 通過考試《法華經》而出家。遍訪各處講席。住在烏鎮塔院，每天誦讀《法華經》兩部，唸佛號兩萬聲。一天晚上唸佛時端坐而逝。所著的教義，號稱《假名集》。
思梵 住在西山。一個星相家對他說：『六月十五，您大概要去世了吧？』思梵說：『命運怎麼能控制修行的人呢？你說我六月死，我偏要八月走。』到了八月，沐浴後坐在龕中，召集眾人，端坐而逝。
文慧 住在嘉禾青龍。詩歌格律高古。與北峰印公是朋友。北峰也喜歡吟詩。文慧奪過他的筆責備他說：『您是佛法的大柱石，何必做這些事呢？』北峰深受感動，於是改變志向，專心學習，最終成為有名望的人。文慧專心致志于凈土法門，到老年更加努力。臨終時聽到空中傳來聲音，說他將中品中生。
慧明 號晦庵。向慧光僧錄學習。晚年依止菁山常照寺，與至葉一同修習凈土法門。每天誦讀《法華經》、《楞嚴經》、《圓覺經》，持念彌陀佛（Amitabha，阿彌陀佛）聖號數萬遍。慶元己未年春天生病，對弟子們說：『我學習大乘佛法，求生凈土，現在終於要如願了。』於是雙腿交疊坐著去世。眾人聽到天樂從西方傳來，在頭頂上徘徊。火化之後，出現五色舍利，無法用言語形容。
智廉 住在上虞化度寺。起初遍參禪宗各處道場，晚年一心向往西方極樂世界。慶元改元秋八月，寫偈語告別眾人說：『我在夢中見到阿彌陀佛（Amitabha，阿彌陀佛）被大眾圍繞，並且說法說：「各位上善之人，應當專心修習凈土法門，來生到我的國土。」說完就消失了。我已經見到瑞相，往生必定無疑。』說完就轉身面向西方。
【English Translation】 English version Someone, admiring the name of Amitabha (Amitabha, Buddha of Infinite Light), built the Lan Monastery, naming it Miaoxing (Subtle Practice). He provided meals to traveling monks, feeding three million people throughout his life. One day, he suddenly became quiet, sat upright, and thought of the Western Pure Land. After seven days, at the moment of death, he asked for incense to offer to the Buddha, then sat in the lotus position and passed away. A strange fragrance lingered for ten days.
Ru Zhan He became a monk after passing the examination on the Lotus Sutra. He visited various teaching positions. He lived in the Pagoda Courtyard of Wuzhen, reciting the Lotus Sutra twice a day and chanting the Buddha's name 20,000 times. One night, while chanting the Buddha's name, he passed away while sitting upright. His written teachings are known as the 'Collection of Provisional Names'.
Si Fan He lived in West Mountain. An astrologer told him, 'On the fifteenth of June, you will probably die.' Si Fan said, 'How can fate control a person who cultivates the Way? You say I will die in June, but I will go in August.' When August arrived, he bathed, sat in a niche, gathered the people, and passed away while sitting upright.
Wen Hui He lived in Jiahe Qinglong. His poetry was of high and ancient style. He was friends with Yin Gong of Beifeng. Beifeng also liked to compose poetry. Wen Hui snatched his pen and rebuked him, saying, 'You are a great pillar of the Dharma, why do you need to do these things?' Beifeng was deeply moved, so he changed his aspirations, focused on learning, and eventually became a famous person. Wen Hui devoted himself to the Pure Land practice, and became more diligent in his old age. At the moment of death, he heard a voice in the sky saying that he would be reborn in the middle grade of the middle level.
Hui Ming His title was Huian. He studied with the monastic registrar Huiguang. In his later years, he relied on Changzhao Monastery in Qingshan, and practiced the Pure Land path with Zhi Ye. He recited the Lotus Sutra, the Surangama Sutra, and the Perfect Enlightenment Sutra daily, and chanted the holy name of Amitabha (Amitabha, Buddha of Infinite Light) tens of thousands of times. In the spring of the Jiwei year of Qingyuan, he fell ill and said to his disciples, 'I study the Mahayana Dharma and seek rebirth in the Pure Land, and now my wish is about to be fulfilled.' Then he passed away sitting with his legs crossed. The people heard heavenly music coming from the west, hovering above their heads. After cremation, five-colored relics appeared, which cannot be described in words.
Zhi Lian He lived in Huadu Monastery in Shangyu. Initially, he visited various Chan schools, but in his later years, he wholeheartedly longed for the Western Pure Land. In the autumn of the first year of Qingyuan's reign, he wrote a verse to bid farewell to the people, saying, 'In my dream, I saw Amitabha (Amitabha, Buddha of Infinite Light) surrounded by the masses, and preaching the Dharma, saying, "All virtuous people, you should focus on cultivating the Pure Land path, and be reborn in my land in the next life." After speaking, he disappeared. I have already seen the auspicious signs, and my rebirth is certain.' After speaking, he turned to face the west.
向。作印坐逝。
凈觀
居嘉禾寂光庵。修凈土懺法十餘年。謂弟子曰。我后月二十七日當去。至兩日前見紅華。次日黃華滿室。皆有化生。孩兒仙帶。結束及期。入龕坐命眾。誦經唸佛。頃之即脫去。
利先
居新城法慧。日誦法華。課咒唸佛。至中夜其聲哀切。仰訴娑婆極苦。愿佛早垂接引。得遂往生。如是十年。晚歲屢感祥。夢忽示疾。命眾唸佛。西向凝望。端坐而逝。
師安
受業烏鎮普靜。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。謂弟子曰。佛菩薩已降。吾將行矣。即端坐而化。
如寶
受業霅川覺華。因聞自昔珍禪師夢設浴往生事。遂發心開長堂浴二十年。及建立佛像。愿求往生。年八十一。請眾啜茶。言別。遽聞鐘鳴一聲。眾皆驚異。即向西加趺合掌。凝望而化。
顯超
博州人。親授金總持三藏穢跡持咒之法。濟病解冤。計所得施利五萬緡。入永壽常住。后病中見佛菩薩前迎。蓮華遍滿。技樂雜奏。弟子皆告留法師住世救苦。凈土變相漸漸隱沒。乃覆住十五年。行咒救人。一日天樂異香。佛及眾聖。如前迎接。即面西加趺而化。
有開
居霅川千步寺。專修凈業。朝暮不忘。于歲朝
【現代漢語翻譯】 現代漢語譯本 向。作印坐逝。
凈觀
居住在嘉禾寂光庵。修習凈土懺法十餘年。告訴弟子們說：『我下個月二十七日應當往生。』到往生前兩天，看見紅色蓮花。第二天，黃色蓮花充滿房間，都有化生出來的嬰兒，帶著仙人的飄帶。到了約定的日期，進入龕中，結跏趺坐，命令大家誦經唸佛。不久就脫離了肉身。
利先
居住在新城法慧。每日誦讀《法華經》，持咒唸佛。到半夜時，聲音哀切，仰天訴說娑婆世界（Saha world，指我們所居住的這個充滿痛苦和煩惱的世界）的極度痛苦，愿佛陀早日垂憐接引，得以順利往生。這樣持續了十年。晚年多次感應到吉祥的夢境，忽然示現疾病。命令大家唸佛，面向西方，凝神觀望，端坐而逝。
師安
在烏鎮普靜寺接受佛法。通曉《華嚴經》的宗旨。修習彌陀懺法，觀想凈土二十年，早晚都不間斷。一生多病，臨終時忽然精神煥發，告訴弟子們說：『佛菩薩已經降臨，我將要走了。』隨即端坐而化。
如寶
在霅川覺華寺接受佛法。因為聽聞過去自昔珍禪師夢中沐浴后往生的事蹟，於是發心開設長堂沐浴二十年，並且建立佛像，愿求往生。八十一歲時，請大家喝茶告別。忽然聽到鐘鳴一聲，眾人都感到驚異。隨即面向西方，結跏趺坐，合掌，凝神觀望而化。
顯超
博州人。親自從金總持三藏（Jin Zongchi Sanzang，佛教僧侶的尊稱，精通經、律、論三藏）那裡接受了穢跡金剛（Ucchusma，佛教中的一位忿怒尊）持咒之法。救濟病人，解除冤仇，總計所得的佈施利益五萬緡，全部捐入永壽寺作為常住資金。後來生病時，看見佛菩薩前來迎接，蓮花遍滿，伎樂雜奏。弟子們都勸告法師住世救苦，凈土的景象漸漸隱沒。於是又住了十五年，繼續行咒救人。有一天，天樂響起，異香撲鼻，佛陀以及眾多聖眾，如先前一樣前來迎接，隨即面向西方，結跏趺坐而化。
有開
居住在霅川千步寺。專心修習凈土法門，早晚都不忘記。在新年
【English Translation】 English version Facing. Making a mudra, sitting, passing away.
Jing Guan (Pure Contemplation)
Resided at Jiāhé Jìguāng Monastery. Practiced the Pure Land repentance ritual for over ten years. He told his disciples, 'I shall depart on the twenty-seventh day of the next month.' Two days before, he saw red lotuses. The next day, yellow lotuses filled the room, all with manifested infants, adorned with celestial ribbons. On the appointed day, he entered the niche, sat in meditation, and instructed everyone to recite scriptures and chant the Buddha's name. Shortly after, he shed his mortal body.
Li Xian (Benefit First)
Resided at Fǎhuì in Xīnchéng. Daily recited the Lotus Sutra, chanted mantras, and recited the Buddha's name. At midnight, his voice was mournful, lamenting the extreme suffering of the Saha world (娑婆世界, the world we live in, filled with suffering and afflictions), wishing for the Buddha to quickly extend a compassionate hand for deliverance, so he could be reborn in the Pure Land. He continued this for ten years. In his later years, he frequently sensed auspicious omens in dreams and suddenly showed signs of illness. He instructed everyone to chant the Buddha's name, gazed westward with focused attention, and passed away peacefully in a seated posture.
Shi An (Teacher Peace)
Received ordination at Pǔjìng Monastery in Wūzhèn. Understood the tenets of the Avatamsaka Sutra (華嚴經). Practiced the Amitābha repentance ritual, contemplating the Pure Land for twenty years, without fail, morning and evening. He was often ill throughout his life. Approaching death, he suddenly became energetic and clear-minded, telling his disciples, 'The Buddhas and Bodhisattvas have already descended; I am about to depart.' He then sat upright and passed away.
Ru Bao (Like Treasure)
Received ordination at Juéhuá Monastery in Zhàchuān. Having heard of the story of Chan Master Zìxī Zhēn's dream of bathing and being reborn in the Pure Land, he resolved to open a long hall for bathing for twenty years, and erected Buddha statues, vowing to be reborn in the Pure Land. At the age of eighty-one, he invited everyone to drink tea and bid farewell. Suddenly, a bell rang once, astonishing everyone. He immediately faced west, sat in the lotus position, joined his palms, gazed intently, and passed away.
Xian Chao (Manifest Transcendence)
A person from Bózhōu. Personally received the Ucchusma (穢跡金剛) mantra-holding method from Jin Zongchi Sanzang (金總持三藏, a title for a Buddhist monk well-versed in the Tripitaka). He healed the sick and resolved grievances, accumulating offerings worth five thousand strings of cash, which he donated to the Everlasting Abode of Yǒngshòu Monastery. Later, during his illness, he saw Buddhas and Bodhisattvas welcoming him, lotuses blooming everywhere, and music playing. His disciples pleaded with the Dharma Master to remain in the world to relieve suffering. The Pure Land transformation gradually faded away. He then lived for another fifteen years, continuing to practice the mantra to save people. One day, celestial music and fragrant scents filled the air, and the Buddha and all the saints came to welcome him as before. He immediately faced west, sat in the lotus position, and passed away.
You Kai (Possess Openness)
Resided at Qiānbù Monastery in Zhàchuān. Dedicated to cultivating Pure Land practices, never forgetting them morning and evening. On New Year's Day
請眾唸佛諷經。至西方世界。即瞑目長逝。
道生
居常熟興福。造丈六彌陀像。得縣令梅汝能施財妝采。即集眾諷經。唸佛陳白。慟哭辭佛。歸臥房。書偈坐亡。
若觀
居烏鎮嘉會。結十萬人唸佛。人各十萬聲。期先得生者。次第汲引。師請法華光明二經。日滿百部。二十年中。誦滿六十萬部。誓與群生莊嚴凈業。一日空相來訪。相陪齋食。忽索筆書偈。趺坐而化。
覃異
居餘姚龍泉。誦法華五千部。普賢行法彌陀經各萬卷。靜室禮佛。不捨晝夜。忽微疾。集眾告曰。吾安養有期。即面西累足而逝。
元肇
四明陸氏。文章陸佃之族。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。金虜破四明。師時住湖心。虜逼之北行。至南徐謂左右曰。吾將西歸矣。即聞笙歌之聲。一時軍民咸見。師西望唸佛而化。
智印
居霅川祇園。常想念凈土。朝夜無間。病中集眾諷彌陀經。甫畢加趺。合掌而化。
戒度
習律受業棲心。晚住餘姚極樂。病中作遺書。別士夫道舊。命眾誦觀經。至法身觀。厲聲唸佛。加趺而化。
道琛
號圓辯。為南湖八世祖。于彌陀懺宴坐中。見法智尊者。於法華懺中。見
【現代漢語翻譯】 現代漢語譯本 請大家一起唸佛誦經，前往西方極樂世界，然後閉上眼睛安詳離世。
道生（Daosheng）： 居住在常熟興福寺，塑造了一尊丈六高的阿彌陀佛像（Amitabha，西方極樂世界的佛），得到縣令梅汝能捐資裝飾。於是召集眾人誦經，唸佛，陳述心願，痛哭告別佛像，回到臥房，寫下偈語後坐化。
若觀（Ruoguan）： 居住在烏鎮嘉會，組織了十萬人唸佛，每人唸誦十萬聲佛號，期望先往生的人，依次接引其他人。法師請來《法華經》（Lotus Sutra）和《光明經》（Golden Light Sutra），每天誦滿一百部。二十年中，誦滿了六十萬部。發誓與眾生一起莊嚴清凈的業果。一天，空相來訪，一起陪同齋飯。忽然索要筆墨寫下偈語，然後跏趺坐化。
覃異（Qinyi）： 居住在餘姚龍泉，誦讀《法華經》（Lotus Sutra）五千部，《普賢行愿品》（Samantabhadra's Conduct and Vows）和《阿彌陀經》（Amitabha Sutra）各一萬卷。在靜室中禮佛，不分晝夜。忽然得了小病，召集眾人告知說：『我往生安養凈土（Pure Land）的日期到了。』於是面向西方，雙腿交疊而逝。
元肇（Yuanzhao）： 是四明陸氏，文章家陸佃的族人。早年學習律宗，閱讀大藏經，誦讀《蓮華經》（Lotus Sutra）一萬部，又刺血書寫《蓮華經》（Lotus Sutra）一部，律宗的各種疏鈔三部。建炎四年，金兵攻破四明，法師當時住在湖心，金兵逼迫他北行。到達南徐時對身邊的人說：『我將要往生西方了。』隨即聽到笙歌的聲音，當時軍民都看見了。法師面向西方唸佛而化。
智印（Zhiyin）： 居住在霅川祇園，常常想念凈土（Pure Land），早晚沒有間斷。病中召集眾人誦讀《阿彌陀經》（Amitabha Sutra），剛剛完畢就跏趺坐，合掌而化。
戒度（Jiedu）： 學習律宗，在棲心寺接受戒法。晚年住在餘姚極樂寺。病中寫下遺書，與士大夫們道別。命令眾人誦讀《觀經》（Contemplation Sutra），到觀法身時，大聲唸佛，跏趺而化。
道琛（Daochen）： 號圓辯，是南湖寺的第八代祖師。在彌陀懺法中宴坐時，見到了法智尊者（Fazhi），在法華懺法中，見到了……
English version Please everyone recite the Buddha's name and chant scriptures, going to the Western Pure Land, and then close your eyes and pass away peacefully.
Daosheng: Resided in Xingfu Temple in Changshu, sculpted a sixteen-foot-tall statue of Amitabha (Buddha of Western Pure Land), and received donations from Magistrate Mei Runeng for decoration. He then gathered people to chant scriptures, recite the Buddha's name, express his wishes, and bid farewell to the Buddha statue with weeping. He returned to his bedroom, wrote a verse, and passed away in a seated posture.
Ruoguan: Resided in Jiahui in Wuzhen, organized ten thousand people to recite the Buddha's name, each reciting one hundred thousand times, hoping that those who are reborn first would guide others in turn. The master requested the Lotus Sutra and the Golden Light Sutra, reciting one hundred copies each day. In twenty years, he recited six hundred thousand copies. He vowed to adorn the pure karma together with all beings. One day, Kongxiang visited and accompanied him for vegetarian meals. Suddenly, he asked for pen and ink to write a verse, and then passed away in a lotus position.
Qinyi: Resided in Longquan in Yuyao, recited the Lotus Sutra five thousand times, and the Samantabhadra's Conduct and Vows and the Amitabha Sutra ten thousand times each. He worshiped the Buddha in a quiet room, day and night. Suddenly, he fell slightly ill, gathered the people and told them: 'The date of my rebirth in the Pure Land has arrived.' Then he faced west, crossed his legs, and passed away.
Yuanzhao: Was from the Lu family of Siming, a relative of the writer Lu Dian. He studied the Vinaya School in his early years, read the Tripitaka, and recited the Lotus Sutra ten thousand times. He also wrote the Lotus Sutra in blood, and three commentaries on the Vinaya School. In the fourth year of Jianyan, the Jin troops broke through Siming. The master was living in the heart of the lake at that time. The Jin troops forced him to go north. When he arrived in Nanxu, he said to those around him: 'I am about to be reborn in the West.' Immediately, the sound of Sheng music was heard, and the soldiers and civilians all saw it. The master faced west, recited the Buddha's name, and passed away.
Zhiyin: Resided in Qiyuan in Chuachuan, constantly thought of the Pure Land, morning and night without interruption. During his illness, he gathered people to recite the Amitabha Sutra. As soon as it was finished, he sat in a lotus position, put his palms together, and passed away.
Jiedu: Studied the Vinaya School and received precepts at Qixin Temple. In his later years, he lived in the Bliss Temple in Yuyao. During his illness, he wrote a will, bidding farewell to the scholars. He ordered the people to recite the Contemplation Sutra. When they reached the contemplation of the Dharmakaya, he recited the Buddha's name loudly, sat in a lotus position, and passed away.
Daochen: Also known as Yuanbian, was the eighth-generation patriarch of Nanhu Temple. While meditating in the Amitabha repentance ceremony, he saw Venerable Fazhi. In the Lotus repentance ceremony, he saw...
【English Translation】 Please everyone recite the Buddha's name and chant scriptures, going to the Western Pure Land, and then close your eyes and pass away peacefully.
Daosheng: Resided in Xingfu Temple in Changshu, sculpted a sixteen-foot-tall statue of Amitabha (Buddha of Western Pure Land), and received donations from Magistrate Mei Runeng for decoration. He then gathered people to chant scriptures, recite the Buddha's name, express his wishes, and bid farewell to the Buddha statue with weeping. He returned to his bedroom, wrote a verse, and passed away in a seated posture.
Ruoguan: Resided in Jiahui in Wuzhen, organized ten thousand people to recite the Buddha's name, each reciting one hundred thousand times, hoping that those who are reborn first would guide others in turn. The master requested the 'Lotus Sutra' and the 'Golden Light Sutra', reciting one hundred copies each day. In twenty years, he recited six hundred thousand copies. He vowed to adorn the pure karma together with all beings. One day, Kongxiang visited and accompanied him for vegetarian meals. Suddenly, he asked for pen and ink to write a verse, and then passed away in a lotus position.
Qinyi: Resided in Longquan in Yuyao, recited the 'Lotus Sutra' five thousand times, and the 'Samantabhadra's Conduct and Vows' and the 'Amitabha Sutra' ten thousand times each. He worshiped the Buddha in a quiet room, day and night. Suddenly, he fell slightly ill, gathered the people and told them: 'The date of my rebirth in the Pure Land has arrived.' Then he faced west, crossed his legs, and passed away.
Yuanzhao: Was from the Lu family of Siming, a relative of the writer Lu Dian. He studied the Vinaya School in his early years, read the Tripitaka, and recited the 'Lotus Sutra' ten thousand times. He also wrote the 'Lotus Sutra' in blood, and three commentaries on the Vinaya School. In the fourth year of Jianyan, the Jin troops broke through Siming. The master was living in the heart of the lake at that time. The Jin troops forced him to go north. When he arrived in Nanxu, he said to those around him: 'I am about to be reborn in the West.' Immediately, the sound of Sheng music was heard, and the soldiers and civilians all saw it. The master faced west, recited the Buddha's name, and passed away.
Zhiyin: Resided in Qiyuan in Chuachuan, constantly thought of the Pure Land, morning and night without interruption. During his illness, he gathered people to recite the 'Amitabha Sutra'. As soon as it was finished, he sat in a lotus position, put his palms together, and passed away.
Jiedu: Studied the Vinaya School and received precepts at Qixin Temple. In his later years, he lived in the Bliss Temple in Yuyao. During his illness, he wrote a will, bidding farewell to the scholars. He ordered the people to recite the 'Contemplation Sutra'. When they reached the contemplation of the Dharmakaya, he recited the Buddha's name loudly, sat in a lotus position, and passed away.
Daochen: Also known as Yuanbian, was the eighth-generation patriarch of Nanhu Temple. While meditating in the Amitabha repentance ceremony, he saw Venerable Fazhi. In the Lotus repentance ceremony, he saw...
普賢放光。每月二十三日。建凈業會。以為常課。道俗俱至。一日示疾。愿平日一毫之善。迴向凈土。集眾諷觀經。不絕七日。謂首座曰。吾已見佛身聞異香。乃沐浴更衣書偈曰。唯心凈土。本無迷悟。一念不生。即入初住。復令諷安樂行。至深入禪定。見十方佛。嗒然而化。
有朋
號牧庵。住南湖。一日坐青玉軒。請行人諷觀經。至真法身觀。復令大眾唱佛。留偈坐亡。
妙云
四明楊氏。號慈室。自南湖。退處溪口吳氏庵。一朝沐浴趺坐。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。及香光正熾。起白佛陳意。就座而化。
睎顏
字聖徒。四明人。一生不肯住山。晚年居桃源厲氏庵。專心念佛十餘年。嘗扁小軒曰憶佛。作偈有云。隨波追浪去翩翩。彈指聲中七十年。豈不向來知憶佛。欲從老去更加鞭。自憐憶佛暮年深。除佛無能寫我心。誰道萬金為客好。終非一飯在家林。臨終沐浴。更衣端坐。唸佛而化。
了宣
四明寶林肄業。入南湖光嚴堂。閱大藏。預法華期懺。二十七年。與榮行人最相善。一日詣榮室默坐。榮問之。師曰。西歸有期。難忘道義。冀公凈土重會耳。榮喜曰。正所幸愿。忽示疾。請眾諷彌陀經。唸佛之際。端
【現代漢語翻譯】 現代漢語譯本 普賢（菩薩名）放光。每月二十三日，設立凈業會，作為固定的功課。僧人和俗人都來參加。一天，普賢示現生病，發願將平日裡哪怕是最微小的善行，都回向到凈土。他召集眾人諷誦《觀無量壽經》，持續七日不間斷。他對首座說：『我已經見到佛身，聞到奇異的香氣。』於是沐浴更衣，寫下偈子說：『唯心凈土，本無迷悟，一念不生，即入初住。』又讓人諷誦《安樂行品》，到『深入禪定，見十方佛』時，便安詳地圓寂了。
有朋， 號牧庵，住在南湖。一天，他坐在青玉軒，請人諷誦《觀無量壽經》，到『真法身觀』時，又讓大眾唱唸佛號，留下偈子，坐著圓寂了。
妙云， 四明（地名，今寧波）楊氏，號慈室。從南湖退隱到溪口吳氏庵。一天早上，沐浴后跏趺而坐，對侍奉的人說：『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。』等到香燃燒得正旺盛時，起身向佛陳述心意，然後就坐化了。
睎顏， 字聖徒，四明人。一生不肯住在山裡，晚年住在桃源厲氏庵，專心念佛十餘年。曾經給自己的小軒命名為『憶佛』，作偈說：『隨波逐浪去翩翩，彈指聲中七十年。豈不向來知憶佛，欲從老去更加鞭。自憐憶佛暮年深，除佛無能寫我心。誰道萬金為客好，終非一飯在家林。』臨終時沐浴，更換衣服，端正坐好，唸佛而圓寂。
了宣， 在四明寶林寺學習，後來進入南湖光嚴堂，閱讀大藏經，參加法華期的懺法。第二十七年，與榮行人關係最好。一天，到榮行人的房間默坐。榮行人問他，了宣說：『我往生西方的日子快到了，難以忘記道義，希望我們能在凈土重逢。』榮行人高興地說：『正是我所希望的。』不久，了宣示現生病，請眾人諷誦《阿彌陀經》，在念佛的時候，端正坐好。
【English Translation】 English version Puxian (Samantabhadra Bodhisattva) emitted light. On the twenty-third of each month, a Pure Land assembly was established as a regular practice. Monks and laypeople all attended. One day, he showed signs of illness and vowed to dedicate even the slightest good deed from his daily life to the Pure Land. He gathered the assembly to recite the Visualization Sutra (Guan Wu Liang Shou Jing) continuously for seven days. He said to the head monk, 'I have already seen the Buddha's body and smelled extraordinary fragrance.' Then he bathed, changed clothes, and wrote a verse saying, 'The Pure Land is only mind, fundamentally without delusion or enlightenment. When a single thought does not arise, one immediately enters the first stage of dwelling (初住).' He also had them recite the 'Happy Conduct Chapter (An Le Xing Pin),' and when they reached 'deeply entering samadhi, seeing the Buddhas of the ten directions,' he passed away peacefully.
You Peng, Also known as Mu'an, lived in Nanhu. One day, he sat in the Qingyu Pavilion and asked a passerby to recite the Visualization Sutra. When they reached the 'Contemplation of the True Dharma Body,' he had the assembly chant the Buddha's name, left a verse, and passed away sitting.
Miaoyun, Of the Yang family of Siming (Ningbo), also known as Cishi. He retired from Nanhu to the Wu's hermitage in Xikou. One morning, after bathing, he sat in the lotus position and said to his attendant, 'I have a petal of incense, treasured for thirty years. I plan to burn it at the time of my death to repay the Buddha's kindness. Now is the right time.' When the incense was burning brightly, he rose, declared his intention to the Buddha, and then passed away in his seat.
Xiyan, Whose courtesy name was Shengtu, was from Siming. He refused to live in the mountains his entire life. In his later years, he lived in the Li's hermitage in Taoyuan, focusing on reciting the Buddha's name for more than ten years. He once named his small pavilion 'Remembering the Buddha' and wrote a verse saying, 'Following the waves, going to and fro, seventy years in the snap of a finger. How could I not have known to remember the Buddha all along? I want to spur myself on even more in my old age. I pity myself for remembering the Buddha so deeply in my old age; apart from the Buddha, no one can write my heart. Who says that ten thousand gold pieces are good for a guest? In the end, it's not like a single meal in my home forest.' At the time of his death, he bathed, changed clothes, sat upright, and passed away while reciting the Buddha's name.
Liao Xuan, Studied at Baolin Temple in Siming and later entered Guangyan Hall in Nanhu, reading the Tripitaka and participating in the repentance ceremony of the Lotus Dharma period. In his twenty-seventh year, he was best friends with Xingren Rong. One day, he went to Rong's room and sat silently. Rong asked him, and Liao Xuan said, 'The day of my rebirth in the West is near. It is difficult to forget our friendship. I hope we can meet again in the Pure Land.' Rong happily said, 'That is exactly what I wish for.' Soon after, Liao Xuan showed signs of illness and asked the assembly to recite the Amitabha Sutra. While reciting the Buddha's name, he sat upright.
坐書偈曰。性相忘情。一三無寄。息風不行。摩訶息利。合掌而化。炎暑停龕七日。顏色紅潤。口角有微涎。觀者以帊裛之。異香噴人。士庶聞之。傾城來裛。香涎愈滋。阇維之處。舍利無算。
善榮
四明小溪周氏。入南湖觀室十六年。閱藏經。修期懺。金書法華楞嚴凈名圓覺光明諸經。造彌陀像。遇法會則拈施。自𦘕水墨觀音。求者便與。宣公亡后三年。忽取經像。分施親故。請眾諷普賢行法經彌陀經。唸佛聲中。加趺而化。時以為赴宣公凈土之約。弟子海印。高行似之。
祖輝
居四明郡城佛閣。逢人但云。阿彌陀佛說也。說不得人。竟以說不得和上目之。鄞尉王用享夫婦事之甚至。一日到其家。告別云。我明日行矣。及諸檀俱會。即入龕端坐。求甘瓜啖盡一枚。唸佛而化。
如鑒
四明塔山。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。繫念面西。加趺含笑而化。
祖新
受業四明福源。布衣糲食。為行清苦。去寺不遠。有大姓方氏。以庵延之。乃于福源。創凈土院造像栽蓮。月三八集道俗繫念。一日往別方丈曰。二月十五日。將西歸。特來拜辭。枯腸欲得索麵一碗。主人如其欲。食訖。竟往凈土院像前禮云。祖新將行。
【現代漢語翻譯】 現代漢語譯本 坐書偈曰：『性相忘情，一三無寄，息風不行，摩訶息利。』（摩訶息利：意義不詳，可能是某種咒語或修行狀態的描述）合掌而化。炎熱的夏天，停龕七日，顏色紅潤，口角有輕微的涎水，觀看的人用手帕沾拭。奇異的香味散發出來，士人和百姓聞到后，全城的人都來沾拭，香味和涎水更加旺盛。火化的地方，舍利（舍利：佛教修行者圓寂後遺留的結晶體）無數。
善榮
四明（四明：地名，今寧波一帶）小溪周氏，進入南湖觀室十六年，閱讀藏經（藏經：佛教經典的總稱），修習期懺（期懺：定期舉行的懺悔儀式），用金字書寫《法華經》、《楞嚴經》、《凈名經》、《圓覺經》、《光明經》等經典，塑造彌陀像（彌陀像：阿彌陀佛的畫像或雕像）。遇到法會就捐獻。自己繪製水墨觀音像（觀音像：觀世音菩薩的畫像），有人求取就贈與。宣公（宣公：指已故的某位法師）去世三年後，忽然取出經書和佛像，分贈給親戚朋友。請眾人諷誦《普賢行愿品》（普賢行愿品：華嚴經的一部分）和《彌陀經》（彌陀經：阿彌陀佛經）。在念佛的聲音中，結跏趺坐（結跏趺坐：一種佛教坐姿）而圓寂。當時人們認為她是去赴與宣公在凈土（凈土：阿彌陀佛的西方極樂世界）的約定。弟子海印，高尚的品行與她相似。
祖輝
居住在四明郡城的佛閣。遇到人就說：『阿彌陀佛說也，說不得人。』（阿彌陀佛說也，說不得人：意義不詳，可能是某種禪語或修行狀態的描述） 最終人們用『說不得和尚』來稱呼他。鄞縣縣尉王用享夫婦非常虔誠地侍奉他。一天到他家，告別說：『我明天就要走了。』等到各位施主都到齊后，他就進入龕中端坐，要來甜瓜吃完一枚，唸佛而圓寂。
如鑒
住在四明塔山，閱讀了兩遍大藏經，長期誦持《蓮經》（蓮經：《妙法蓮華經》的簡稱），專心致志地念佛，晝夜不懈怠。晚年住在庵中，忽然示現疾病，請來鄰近庵的眾僧，進行繫念（繫念：佛教臨終關懷的一種儀式），面向西方，結跏趺坐，含笑而圓寂。
祖新
在四明福源寺出家，身穿粗布衣，吃粗糙的食物，行為清凈刻苦。離寺不遠的地方，有一大戶姓方的人家，用庵堂供養他。於是他在福源寺，建立凈土院，塑造佛像，栽種蓮花，每月初三、初八聚集道俗進行繫念。一天前往告別方丈說：『二月十五日，將要往生西方極樂世界，特來拜辭。』肚子空空想吃一碗麵條。主人按照他的意願做了。吃完后，竟然前往凈土院佛像前禮拜說：『祖新將要走了。』
【English Translation】 English version Sitting and writing a verse, he said: 'Nature and appearance forget emotions, one and three have no dependence, the wind of breath does not move, Maha Sili.' (Maha Sili: Meaning unknown, possibly a description of a mantra or state of practice) He joined his palms and passed away. In the hot summer, the coffin was kept for seven days, his complexion was rosy, and there was slight saliva at the corners of his mouth. Those who watched used a cloth to wipe it away. A strange fragrance emanated, and when the scholars and common people smelled it, the whole city came to wipe it, and the fragrance and saliva became even more abundant. At the place of cremation, there were countless sharira (Sharira: crystalline remains of Buddhist practitioners after cremation).
Shan Rong
Zhou of Xiaoxi in Siming (Siming: a place name, present-day Ningbo area) entered the Guanshi Nunnery in Nanhu for sixteen years, read the Tripitaka (Tripitaka: the complete collection of Buddhist scriptures), practiced repentance rituals, and wrote the Lotus Sutra, the Shurangama Sutra, the Vimalakirti Sutra, the Perfect Enlightenment Sutra, and the Golden Light Sutra in golden letters, and created Amitabha images (Amitabha images: portraits or statues of Amitabha Buddha). Whenever there was a Dharma assembly, she would make donations. She painted ink wash Guanyin images (Guanyin images: portraits of Avalokitesvara Bodhisattva) herself, and gave them to those who asked. Three years after the death of Master Xuan (Master Xuan: referring to a deceased Dharma master), she suddenly took out the scriptures and Buddha images and distributed them to relatives and friends. She invited everyone to chant the Universal Worthy Bodhisattva's Practices and Vows Chapter (Universal Worthy Bodhisattva's Practices and Vows Chapter: part of the Avatamsaka Sutra) and the Amitabha Sutra (Amitabha Sutra: the Smaller Sukhavativyuha Sutra). In the sound of chanting Buddha's name, she sat in full lotus posture (full lotus posture: a Buddhist sitting posture) and passed away. At that time, people thought she was going to fulfill her agreement with Master Xuan in the Pure Land (Pure Land: Amitabha Buddha's Western Paradise). Her disciple Haiyin had similar noble conduct.
Zuhui
Lived in the Buddha Pavilion in Siming Prefecture. Whenever he met people, he would only say: 'Amitabha Buddha said it, it cannot be said to others.' (Amitabha Buddha said it, it cannot be said to others: meaning unknown, possibly a Zen saying or state of practice) Eventually, people called him 'Cannot-be-said Monk'. Wang Yongxiang, the magistrate of Yin County, and his wife served him with great sincerity. One day, he went to their house and said goodbye, saying: 'I will be leaving tomorrow.' When all the patrons had gathered, he entered the niche and sat upright, asked for a sweet melon and ate it all, and passed away while chanting Buddha's name.
Rujian
Lived on Pagoda Mountain in Siming, read the Great Tripitaka twice, chanted the Lotus Sutra (Lotus Sutra: short for the Wonderful Dharma Lotus Flower Sutra) for a long time, and focused his mind on chanting Buddha's name, tirelessly day and night. In his later years, he lived in a hermitage and suddenly showed signs of illness. He invited the monks from the neighboring hermitage to perform mindfulness recitation (mindfulness recitation: a type of Buddhist end-of-life care ritual), faced west, sat in full lotus posture, and passed away with a smile.
Zuxin
Ordained at Fuyuan Temple in Siming, wore coarse cloth and ate coarse food, and practiced purity and austerity. Not far from the temple, there was a wealthy family named Fang who supported him with a hermitage. So he created the Pure Land Courtyard at Fuyuan Temple, sculpted Buddha images, planted lotus flowers, and gathered monks and laypeople on the 3rd and 8th of each month for mindfulness recitation. One day, he went to bid farewell to the abbot, saying: 'On the fifteenth day of the second month, I will be going to the Western Pure Land, so I have come to say goodbye.' My empty stomach wants a bowl of noodles. The host did as he wished. After eating, he went to the Buddha image in the Pure Land Courtyard and bowed, saying: 'Zuxin is about to leave.'
奉別尊像。即歸庵集眾唸佛。遽出衆問訊曰。祖新已拜辭如來尊像。已拜別福源方丈。今別眾道友。十五日畢定歸去。愿諸仁者。勤心念佛。蚤得相會。即趺坐唸佛。遽云。佛已至此。合掌而化。
中峰和尚
諱明本。錢塘人。得法于天目高峰。慧辯無礙。密修凈業。有懷凈土詩百篇。道德人仰之如山斗。龍象交參。朝廷屢遣使賜金帛。敕號普應國師。春秋六十二。示寂之日。光明燦發。塔于天目山中。
善住
字云屋。蘇州人。性稟高潔。不近聲利。掩關六時念佛。誦持大乘。禮拜懺悔。久病不易。吳中修凈土者。和尚為最。緇白多取則焉。終時異香滿室。有安養傳谷響集。行世。
天如惟則
廬陵人。得法中峰。妙悟出人。建師子林菩提正宗寺于蘇城。有臥雪立雪二室。日坐其中唸佛。參學之流接武。師單提直指之外。復著凈土或問勸人。終時靈瑞不一。年六十九。塔水西之原。
普度
丹陽人。弱冠出家。初參寶山慧禪師。深器之。居廬山東林寺。善法堂。篤修唸佛三昧。著蓮宗寶鑑十卷。闡化京師法王寺。灌頂國師進呈其書。降旨褒美。梓行天下。有開導人天續佛慧命復振東林之語。臨終別眾。唸佛而逝。世稱優曇宗主。
妙文
九歲出家。
【現代漢語翻譯】 現代漢語譯本 告別佛像后，立即回到庵中集合眾人唸佛。忽然從人群中出來，作揖說道：『祖新已經拜別如來尊像（Tathagata image），已經拜別福源方丈（Abbot Fuyuan）。現在告別各位道友，十五日必定歸去。愿各位仁者，勤心念佛，早日相會。』隨即跏趺而坐唸佛，忽然說道：『佛已來到這裡。』合掌而逝。
中峰和尚（Master Zhongfeng）
法名明本（Mingben），錢塘人。得法于天目高峰（Gaofeng of Tianmu Mountain），慧辯無礙，秘密修習凈土法門。著有《懷凈土詩》百篇，道德為人所敬仰，如山斗一般。龍象輩出，朝廷多次派遣使者賜予金帛，敕封為普應國師（National Teacher Puying）。享年六十二歲。示寂之日，光明燦爛。塔葬于天目山中。
善住（Shanzhu）
字云屋（Yunwu），蘇州人。天性高潔，不近聲色名利。閉關六時念佛，誦持大乘經典，禮拜懺悔。長久生病也不改變。吳中修習凈土法門的人中，和尚最為傑出。僧俗都以他為榜樣。臨終時異香滿室。著有《安養傳谷響集》，流傳於世。
天如惟則（Tianru Weize）
廬陵人。得法于中峰和尚，妙悟超群。在蘇州城建立師子林菩提正宗寺（Shizilin Bodhi Zhengzong Temple）。有臥雪室和立雪室兩間禪房，每日坐在其中唸佛。前來參學的人絡繹不絕。師父除了直接開示之外，還著有《凈土或問》勸人唸佛。臨終時靈異祥瑞之事不一而足。享年六十九歲。塔葬於水西之原。
普度（Pudu）
丹陽人。弱冠之年出家。最初參拜寶山慧禪師（Chan Master Huishan of Baoshan），深受器重。居住在廬山東林寺（Donglin Temple of Mount Lu）善法堂。專心修習唸佛三昧。著有《蓮宗寶鑑》十卷，在京師法王寺（Fawang Temple）闡揚佛法。灌頂國師（National Teacher Guanding）將他的著作呈獻給皇帝，皇帝下旨褒獎，並刊行天下。有『開導人天，延續佛慧命，復興東林』的說法。臨終時告別眾人，唸佛而逝。世人尊稱為優曇宗主（Master of the Udumbara School）。
妙文（Miaowen）
九歲出家。
【English Translation】 English version After bidding farewell to the revered image, he immediately returned to the hermitage to gather the assembly for Buddha recitation. Suddenly, he emerged from the crowd, made a respectful bow, and said, 'Zuxin has already bid farewell to the Tathagata image (Tathagata image), and has bid farewell to Abbot Fuyuan (Abbot Fuyuan). Now, I bid farewell to all fellow practitioners; I will certainly return on the fifteenth day. May all of you, virtuous ones, diligently recite the Buddha's name and meet again soon.' Then, he sat in the lotus position and recited the Buddha's name. Suddenly, he said, 'The Buddha has arrived here.' He joined his palms together and passed away.
Master Zhongfeng (Master Zhongfeng)
His Dharma name was Mingben (Mingben), a native of Qiantang. He received the Dharma from Gaofeng of Tianmu Mountain (Gaofeng of Tianmu Mountain), possessed unobstructed wisdom and eloquence, and secretly cultivated the Pure Land practice. He authored a hundred poems, 'Poems Cherishing the Pure Land,' and his virtue was revered like a mountain. Eminent monks emerged in succession. The imperial court repeatedly sent envoys to bestow gold and silk, and he was granted the title of National Teacher Puying (National Teacher Puying). He lived to the age of sixty-two. On the day of his passing, brilliant light shone forth. His stupa is located in Tianmu Mountain.
Shanzhu (Shanzhu)
His courtesy name was Yunwu (Yunwu), a native of Suzhou. He possessed a noble and pure nature, and did not approach fame or profit. He secluded himself, reciting the Buddha's name during the six periods of the day, chanting the Mahayana sutras, and performing prostrations and repentance. He did not change even when he was ill for a long time. Among those who cultivated the Pure Land practice in the Wu region, the Master was the most outstanding. Monastics and laypeople alike took him as their model. At the time of his passing, the room was filled with extraordinary fragrance. He authored 'Collection of Echoes from the Land of Peace and Nourishment,' which is circulated in the world.
Tianru Weize (Tianru Weize)
A native of Luling. He received the Dharma from Master Zhongfeng and possessed extraordinary enlightenment. He established the Shizilin Bodhi Zhengzong Temple (Shizilin Bodhi Zhengzong Temple) in the city of Suzhou. He had two meditation rooms, the 'Lying in Snow Room' and the 'Standing in Snow Room,' where he sat daily, reciting the Buddha's name. The flow of those who came to study was continuous. In addition to direct instructions, the Master also authored 'Questions on the Pure Land' to encourage people to recite the Buddha's name. At the time of his passing, there were countless auspicious signs. He lived to the age of sixty-nine. His stupa is located in the plains of Water West.
Pudu (Pudu)
A native of Danyang. He left home at a young age. He initially visited Chan Master Huishan of Baoshan (Chan Master Huishan of Baoshan), who deeply valued him. He resided in the Shanfa Hall of Donglin Temple of Mount Lu (Donglin Temple of Mount Lu). He diligently cultivated the Samadhi of Buddha Recitation. He authored ten volumes of 'A Mirror of the Lotus School,' and propagated the Dharma at Fawang Temple (Fawang Temple) in the capital. National Teacher Guanding (National Teacher Guanding) presented his work to the emperor, who issued an edict praising it and ordered it to be printed and distributed throughout the land. There is a saying that he 'guided humans and devas, continued the Buddha's wisdom-life, and revived Donglin.' At the time of his passing, he bid farewell to the assembly and passed away while reciting the Buddha's name. He is revered as the Master of the Udumbara School (Master of the Udumbara School).
Miaowen (Miaowen)
He left home at the age of nine.
三十始出世。縱無礙辯。若峽倒川奔。后專修唸佛三昧。臨終預知時至。命諸弟子。高聲念阿彌陀佛。面西趺坐而蛻。
盤谷
狀貌不揚。而志氣超邁。性耽山水。嘗云。足跡半天下。詩名滿世間。時高麗沈王。聞師德望。聘講華嚴。七眾傾服。沈王大悅。后至松郡。構精舍。勤修凈業。日課唸佛。年七十無疾。預告以時。端坐示寂。
楚石梵琦
蜀人。篤信西方。因抵燕京。聞樓鼓聲。大徹。洪武初。三詔說法京都。皇情大悅。后築室號西齋。一意凈業。有憶安養詩曰。日夜思歸未得歸天。涯客子夢魂飛。覺來何處雁聲過。望斷故鄉書信稀。幾度開窗看落月。一生倚檻送斜暉。黃金沼內如船藕。想見華敷數十圍。嘗見大蓮華充滿世界。彌陀在中。眾聖圍繞。將示寂。示眾曰。吾行矣。人問何生。答曰西方。又問。西方有佛。東方無佛耶。乃厲聲一喝。泊然而化。
祖香
江西新喻人。于山東龍潭寺。精修凈業。有居士王傑者筑。庵延之。未幾語杰云。某日當歸。家眾苦留。香云。歸安養家耳。及期敷座。西向坐逝。舉龕入山。化火自焚。
慧日
號東溟。姓賈氏。即宋相似道之諸孫。似道謫戍。時師尚幼。志求出家。至正間。下天竺災。元臣高納麟請師新之。至
洪武二年。上召見奉天殿。朱顏白眉。備奏稱旨。太祖顧謂眾僧曰。爾等何不質諸經奧義于白眉法師。嗣後召見。但以白眉呼之。后歸上天竺日。修彌陀懺。以臻凈業。一夕夢青蓮生方池中。寤告眾曰。吾生凈土之祥見矣。后四日合爪趺坐而化。
法師蓮池
諱袾宏。杭州沈氏。弱冠棲心佛乘。嘉靖丙寅。依無門性天剃染。尋受具戒。單瓢只履。遍歷知識。時辨融笑巖兩禪宗最著。就參。多所契合。北遊五臺。感文殊放光。隆慶辛未。見云棲山水幽寂。遂結茆終焉。環山多虎災。師為諷經。施食虎。患以寧歲旱。循田唸佛。隨足所至。時雨沾澍。自此化道大盛。師獨闢凈土一門。融會三藏。指歸惟心。四方緇白頂禮問道者相踵。名公巨卿。如陸光祖張元忭馮夢禎陶望齡虞淳熙宋應昌輩。靡不心折歸依。師天性篤孝。每懷木主出遊。食則具供。叢林濟孤。必薦沈氏先宗慈悲幽冥。自習𦦨口。恒親設放。屢有見師座上現如來相者。觀力然也。拯救物命。撰戒殺放生文。城內外及山中俱置放生池。萬曆中。慈聖太后。遣中貴詢法。賜紫衣黃金。使者出金。歸常住。衣奉高閣。未嘗掛體。師肩荷正法。修四安樂行。以唸佛三昧。普攝三根。著彌陀疏鈔云棲法匯二十餘種。行世。臨終半月前。入城別故舊。弟子宋守
【現代漢語翻譯】 現代漢語譯本： 洪武二年，皇上在奉天殿召見了他。這位朱顏白眉（形容僧人年老而精神矍鑠）的僧人，詳細的奏對都符合皇上的心意。太祖皇帝回頭對眾僧說：『你們為何不向白眉法師請教佛經的精深奧義呢？』此後皇上召見他，都只稱呼他為白眉。後來他回到上天竺寺，修習彌陀懺法，以達到往生凈土的願望。一天晚上，他夢見青蓮花從方池中生出，醒來后告訴眾人說：『我將往生凈土的祥瑞之兆已經顯現了。』四天後，他合掌跏趺而坐，圓寂了。
法師蓮池（法號蓮池）
法師，諱袾宏（法號袾宏），是杭州沈氏人。年輕時就潛心佛法。嘉靖丙寅年，依止無門性天（法號無門性天）剃度出家。不久后受了具足戒。他身披單薄的袈裟，腳穿草鞋，遍訪各地善知識。當時辨融（法號辨融）和笑巖（法號笑巖）兩位禪師的禪宗最為著名，他就去參學，與他們的思想多有契合。後來北遊五臺山，感應到文殊菩薩放光。隆慶辛未年，他看到云棲山山水幽靜，於是就在那裡結廬隱居。云棲山周圍經常發生虎患，法師就為老虎諷誦佛經，施食給它們，虎患因此平息。遇到旱災，他就沿著田埂唸佛，隨著他腳步所到之處，及時降下雨水。從此，他的教化事業非常興盛。法師專門開創了凈土宗一門，融會貫通三藏經典，指歸於『唯心』。四面八方的僧人和信徒都前來頂禮問道，絡繹不絕。許多名公巨卿，如陸光祖（人名），張元忭（人名），馮夢禎（人名），陶望齡（人名），虞淳熙（人名），宋應昌（人名）等人，無不心悅誠服，歸依佛法。法師天性孝順，每次外出遊玩都帶著父母的牌位，吃飯時一定先供養牌位。在叢林中救濟孤苦之人，一定祭奠沈氏先祖，慈悲救濟幽冥界的眾生。他親自學習焰口法事，經常親自設立道場進行施食。多次有人看到法師的座位上顯現出如來佛的相，這是觀想的力量所致。他拯救動物的生命，撰寫了《戒殺放生文》。在城內外和山中都設定了放生池。萬曆年間，慈聖太后派遣太監來詢問佛法，賜予他紫色的袈裟和黃金。使者拿出黃金，歸還給常住寺院，紫色的袈裟也被供奉在高閣之上，法師從未穿過。法師肩負著弘揚正法的重任，修習四安樂行，以唸佛三昧，普遍攝受各種根器的眾生。他著有《彌陀疏鈔》、《云棲法匯》等二十餘種著作，流傳於世。臨終前半個月，他進城與老朋友告別。弟子宋守
【English Translation】 English version: In the second year of the Hongwu reign, the Emperor summoned him to the Fengtian Hall. This monk, with his ruddy complexion and white eyebrows (describing an elderly monk with vigor), presented detailed reports that pleased the Emperor. Emperor Taizu turned to the assembled monks and said, 'Why don't you consult the profound meanings of the Buddhist scriptures with Dharma Master Baimei (White Eyebrows)?' Thereafter, when the Emperor summoned him, he only addressed him as Baimei. Later, he returned to the Upper Tianzhu Temple, practicing the Amitabha repentance ritual to achieve rebirth in the Pure Land. One night, he dreamed of a blue lotus flower growing from a square pond. Upon awakening, he told the assembly, 'An auspicious sign of my rebirth in the Pure Land has appeared.' Four days later, he passed away, sitting in the lotus position with his palms together.
Dharma Master Lianchi (Lotus Pond)
The Dharma Master, whose personal name was Zhuhong, was from the Shen family of Hangzhou. In his youth, he devoted himself to Buddhism. In the Bingyin year of the Jiajing reign, he was tonsured and ordained under Wumen Xing Tian. Soon after, he received the full precepts. Wearing only a simple robe and sandals, he traveled to learn from various knowledgeable teachers. At that time, the Chan Buddhism of Zen Masters Bianrong and Xiaoyan was the most prominent, so he went to study with them, finding much agreement in their ideas. Later, he traveled north to Mount Wutai, where he sensed Manjushri Bodhisattva emitting light. In the Xinwei year of the Longqing reign, he saw the secluded beauty of the Yunqi Mountains and built a hermitage there to live out his days. The mountains around Yunqi were often plagued by tigers, so the Master recited scriptures for the tigers and offered them food, which quelled the tiger calamities. When there was a drought, he walked along the fields reciting the Buddha's name, and rain fell in abundance wherever his feet went. From then on, his teaching flourished greatly. The Master exclusively established the Pure Land school, harmonizing the three divisions of the Buddhist canon and pointing to the 'Mind Only'. Monks and laypeople from all directions came to pay homage and ask questions in an endless stream. Many famous officials and dignitaries, such as Lu Guangzu, Zhang Yuanbian, Feng Mengzhen, Tao Wangling, Yu Chunxi, and Song Yingchang, were all sincerely convinced and took refuge in the Dharma. The Master was naturally filial, always carrying his parents' memorial tablets when he traveled. At mealtimes, he would first offer food to the tablets. When providing relief to the orphaned and destitute in the monasteries, he would always offer sacrifices to the ancestors of the Shen family, compassionately saving beings in the dark realms. He personally studied the Flame Mouth ritual and frequently set up altars to perform food offerings. Many times, people saw the image of the Tathagata appearing on the Master's seat, which was due to the power of his contemplation. He rescued the lives of animals and wrote the 'Essay on Abstaining from Killing and Releasing Life'. He established release ponds both inside and outside the city and in the mountains. During the Wanli reign, Empress Dowager Cisheng sent an eunuch to inquire about the Dharma, bestowing upon him a purple robe and gold. The messenger returned the gold to the monastery, and the purple robe was enshrined in a high pavilion, never worn by the Master. The Master shouldered the responsibility of propagating the true Dharma, practicing the Four Practices of Peace and Joy, and universally receiving beings of all capacities with the Samadhi of Buddha Recitation. He wrote more than twenty works, including the 'Commentary on the Amitabha Sutra' and the 'Collected Works of Yunqi', which are circulated in the world. Half a month before his death, he entered the city to bid farewell to old friends. His disciple, Song Shou
一等曰。吾將他往。還山與眾話別亦如之。眾以師欲謝客。輒居長壽庵。莫測其故。至期面西唸佛。端坐而逝。大眾哀請留囑。閉目復開云。老實唸佛。莫換題目。時萬曆四十三年七月四日。世壽八旬有一。僧臘五十。蓮宗之祖。匡山逮宗賾。而八海內論定協一。以師為九祖云。
寶珠
嘗游杭郡嘉禾間。冬夏一衲。乞食自活。宿無恒居。平時惟唸佛不絕口。人喚之。才應對。即連聲唸佛。更無雜語。一日告眾曰。吾行矣。索浴畢。化去。
真青
十九出家。參無字話。聞舟觸岸聲有省。后遷華頂天柱峰。修大小彌陀懺。夢見西方三聖。萬曆癸巳正月。告終。眾曰。和尚往生何品。曰。中品中生也。胡不上品生耶。曰。吾戒香所熏。位止中品。言畢而化。
佛石
號法雨老人。母夢僧以伽黎覆體而生。幼時惡聞腥膻。十四剃染。十八受具戒于蓮池大師。三十謁紫柏禪師于金陵。親承授記。師性孤卓。不事世緣。晚年謝客。避居於武林峰頂。構一室開一壙。曰。吾生可棲。死可葬。既久示病。弟子請留偈。師走筆書曰。一句彌陀五十年。分明掘地討青天。而今好個真訊息。半夜鐘聲到客船。投筆而逝。
湖廣。黃州有無名僧。專念阿彌陀佛。晝夜不撤。隨其所見。皆稱阿彌
【現代漢語翻譯】 現代漢語譯本 一等禪師說：『我將要前往他處。』回到山中與眾人告別，也像之前一樣（唸佛）。眾人認為禪師想要謝絕訪客，於是居住在長壽庵。沒有人能明白其中的緣故。到了預定的日期，他面向西方唸佛，端正地坐著去世了。大眾悲哀地請求他留下遺囑。他閉上眼睛又睜開，說：『老老實實唸佛，不要更換唸佛的題目。』當時是萬曆四十三年七月四日。世壽八十一歲，僧臘五十年。他是蓮宗（凈土宗的別稱）的祖師。匡山（廬山）繼承了宗賾（禪師），而八海之內（指全國）的論定都一致，認為禪師是蓮宗九祖。
寶珠禪師 曾經遊歷杭州、嘉禾一帶。冬夏都只穿一件衲衣（粗布僧衣），靠乞討為生。住宿沒有固定的地方。平時只是唸佛，從不間斷。別人叫他，才一應答，就連續唸佛，沒有其他雜語。有一天，他告訴眾人說：『我要走了。』索要沐浴完畢，就火化去世了。
真青禪師 十九歲出家，參『無』字話頭（禪宗的一種修行方法）。聽到船觸碰岸邊的聲音有所領悟。後來遷居華頂天柱峰，修習大小彌陀懺（一種懺悔法）。夢見西方三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）。萬曆癸巳年正月，告知將要去世。眾人問：『和尚往生到什麼品位？』回答說：『中品中生。』（凈土宗往生的一種品位）眾人問：『為什麼不是上品往生呢？』回答說：『我的戒香（持戒的功德）所薰染，品位只能到中品。』說完就去世了。
佛石禪師 號法雨老人。他的母親夢見有僧人以伽黎（袈裟）覆蓋身體而生下他。小時候厭惡聞到腥膻的味道。十四歲剃度出家，十八歲在蓮池大師（云棲株宏）處受具足戒。三十歲在金陵拜謁紫柏禪師（真可），親自接受了他的授記。禪師性格孤僻高潔，不參與世俗的事務。晚年謝絕訪客，隱居在武林山峰頂。建造一間房屋，挖一個墓穴，說：『我活著可以居住，死了可以埋葬。』過了很久，他示現生病。弟子們請求他留下偈語。禪師拿起筆寫道：『一句彌陀五十年，分明掘地討青天。而今好個真訊息，半夜鐘聲到客船。』寫完就扔下筆去世了。
湖廣（今湖北、湖南一帶），黃州有一位無名僧人，專心念誦阿彌陀佛（Amitabha）。晝夜不停歇。隨著他所見到的，都稱念阿彌陀佛。
【English Translation】 English version The monk Yideng said, 'I am going elsewhere.' He returned to the mountain to bid farewell to the assembly, just as before (reciting the Buddha's name). The assembly thought that the master wanted to decline visitors, so he resided in Changshou Hermitage. No one could fathom the reason. On the appointed day, he faced west and recited the Buddha's name, passing away in a seated posture. The assembly sorrowfully requested him to leave instructions. He closed his eyes and then opened them, saying, 'Honestly recite the Buddha's name, do not change the topic.' This was on the fourth day of the seventh month of the Wanli forty-third year. His worldly age was eighty-one, and his monastic age was fifty. He was the patriarch of the Lotus School (another name for Pure Land Buddhism). Kuangshan (Mount Lu) inherited Zongze (Zen master), and the determinations within the eight seas (referring to the whole country) were all in agreement, considering the master to be the ninth patriarch of the Lotus School.
Monk Baozhu He once traveled between Hangzhou and Jiahe. He wore only one patched robe in winter and summer, and lived by begging for food. He had no fixed abode. He constantly recited the Buddha's name without ceasing. When people called him, as soon as he responded, he would immediately recite the Buddha's name repeatedly, without any other idle talk. One day, he told the assembly, 'I am leaving.' After requesting a bath, he was cremated after passing away.
Monk Zhenqing He left home at the age of nineteen, contemplating the 'Wu' word koan (a method of practice in Zen Buddhism). He had an awakening upon hearing the sound of a boat touching the shore. Later, he moved to the Tianzhu Peak of Huading Mountain, practicing the Great and Small Amitabha Repentance (a type of repentance practice). He dreamed of the Three Saints of the West (Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva). In the first month of the Wanli Gui Si year, he announced his impending death. The assembly asked, 'What grade of rebirth will the abbot attain?' He replied, 'Middle Grade Middle Birth.' (a grade of rebirth in Pure Land Buddhism) The assembly asked, 'Why not Upper Grade Birth?' He replied, 'My virtue of precepts (the merit of upholding precepts) only allows me to reach the Middle Grade.' After speaking, he passed away.
Monk Foshi He was known as the Old Man of Dharma Rain. His mother dreamed that a monk covered his body with a kasaya (袈裟, monastic robe) and gave birth to him. As a child, he hated the smell of fish and meat. He was tonsured at the age of fourteen and received the full precepts from Master Lianchi (Yunqi Zhuhong) at the age of eighteen. At the age of thirty, he visited Zen Master Zibo (Zhenke) in Jinling and personally received his prediction. The master was solitary and upright, not involved in worldly affairs. In his later years, he declined visitors and lived in seclusion on the peak of Wulin Mountain. He built a room and dug a grave, saying, 'I can live here while alive, and be buried here when dead.' After a long time, he showed signs of illness. The disciples asked him to leave a verse. The master took up a pen and wrote: 'One phrase Amitabha for fifty years, clearly digging the ground to find the blue sky. Now, what good news, the midnight bell rings to the guest boat.' After writing, he threw down the pen and passed away.
In Huangzhou, Huguang (present-day Hubei and Hunan), there was an anonymous monk who single-mindedly recited Amitabha Buddha (阿彌陀佛). He did not stop day and night. Whatever he saw, he would call out Amitabha.
陀佛。崇禎癸未。黃總戎鼎守郡城。師大聲唸佛。沖其道執之。適張獻忠攻黃州。師亦留城上。夜間唸佛。且頻呼醒睡。軍士恨之。縛投城下。未幾覆在城上唸佛。如是四次。每東城下。則西城上。南城下。則北城上。中軍白于總戎。始敬禮焉。時黃州大饑。人相食。師出城外。饑民持刀。化師捨身。師解衣示眾云。俟我念佛千聲即食我。念至三百聲。眾急欲加刃。忽有兵馬。從空中來。饑民驚散。而師已在城中矣。山中獵人得一大虎。師募之放生。獵人索三十金。師止得四金。獵人云。汝能執虎耳。三匝而不傷汝。則與汝虎。師遂授記虎執虎耳。三匝縱之。逸虎歸依師不去師與虎同住黃麻山金剛洞中。內相盧九德督兵。過黃州。詣山訪之。欲見虎。師語虎。止探頭于外。盧欲見全身。虎乃大叫躍出。盧亦歸依焉。師一日行街中。見一雞高聲唸佛。雞亦隨聲而念。庚寅。師欲之武林。道經白門。寓秦淮河傍。端午見遊船。有巨公錢某。曾歸依師。呼云。錢阿彌陀佛亦在舟中耶。登岸見師。師問同遊人。知為某。某放聲大哭曰。眾生以苦為樂如是。錢懇示修行之要。師云。一心念阿彌陀佛。復云。我行后。汝有疑。可問覺浪。此明眼人也
晉陵天寧釋海寶
初值禪堂蔬腐。每晨起。輒留腐菜數擔列寺門。遇
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛。崇禎癸未年（1643年），黃總戎（總兵黃鼎）負責守衛郡城。師父（指海寶和尚）大聲唸佛，（有）衝動的士兵抓住他。恰逢張獻忠攻打黃州，師父也留在城墻上，夜間唸佛，並且頻繁呼喊叫醒睡覺的士兵。軍士們怨恨他，把他捆綁后扔下城墻。沒過多久，師父又在城墻上唸佛。如此四次，每次在東城墻下，（師父）就出現在西城墻上；在南城墻下，就出現在北城墻上。中軍將此事稟告給總戎，總戎才開始尊敬禮待他。當時黃州大饑荒，人們互相殘食。師父出城外，飢餓的百姓拿著刀，想要師父捨身（給他們吃）。師父解開衣服給眾人看，說：『等我念佛千聲，你們再吃我。』唸到三百聲時，眾人急著要動刀，忽然有兵馬從空中而來，饑民驚慌逃散，而師父已經在城中了。山中獵人抓到一隻大老虎，師父募捐贖虎放生。獵人索要三十金，師父只得到四金。獵人說：『你如果能抓住老虎的耳朵，繞三圈而不被傷，就把老虎給你。』師父於是授記（加持）老虎，抓住老虎的耳朵，繞了三圈，放開了它。老虎逃走後，歸依師父，不離開。師父與老虎一同住在黃麻山金剛洞中。內相（宦官）盧九德督兵，路過黃州，到山中拜訪師父，想要見老虎。師父告訴老虎，只探頭在外面。盧九德想要見老虎全身，老虎就大叫一聲跳了出來，盧九德也歸依了師父。師父一天走在街上，看見一隻雞高聲唸佛，雞也隨著聲音唸佛。庚寅年，師父想要去武林（杭州），路過白門（南京），住在秦淮河旁邊。端午節時，看見遊船，有巨富錢某，曾經歸依過師父，（有人）喊道：『錢阿彌陀佛也在船上嗎？』（錢某）登岸見師父。師父問同遊的人，知道是錢某。錢某放聲大哭說：『眾生以苦為樂就是這樣啊。』錢某懇求師父開示修行的要領。師父說：『一心念阿彌陀佛。』又說：『我走後，你有什麼疑問，可以問覺浪（覺浪道盛），這是明眼人啊。』
晉陵天寧寺的釋海寶 最初在禪堂負責蔬菜腐爛的處理。每天早晨起來，總是留下幾擔腐爛的蔬菜，擺放在寺廟門口，遇到...
【English Translation】 English version: Namo Amitabha. In the year Guiwei of the Chongzhen reign (1643), General Huang Ding was responsible for defending the city. The Master (referring to Monk Haibao) loudly recited the Buddha's name, and an impetuous soldier seized him. Coincidentally, Zhang Xianzhong attacked Huangzhou, and the Master also stayed on the city wall, reciting the Buddha's name at night and frequently calling out to wake up the sleeping soldiers. The soldiers resented him, tied him up, and threw him down the city wall. Before long, the Master was reciting the Buddha's name on the city wall again. This happened four times. Each time he was at the foot of the east city wall, he would appear on the west city wall; at the foot of the south city wall, he would appear on the north city wall. The adjutant reported this matter to the general, and the general began to respect and treat him with courtesy. At that time, there was a great famine in Huangzhou, and people were cannibalizing each other. The Master went outside the city, and the starving people, holding knives, wanted the Master to sacrifice his body (for them to eat). The Master took off his clothes to show the crowd, saying, 'Wait until I have recited the Buddha's name a thousand times, then you can eat me.' When he had recited three hundred times, the crowd eagerly wanted to use their knives, but suddenly soldiers and horses came from the sky, and the starving people scattered in panic, while the Master was already in the city. A hunter in the mountains caught a large tiger, and the Master raised money to redeem the tiger and set it free. The hunter demanded thirty gold pieces, but the Master only got four. The hunter said, 'If you can hold the tiger's ears and walk around it three times without being harmed, I will give you the tiger.' The Master then blessed the tiger, grabbed the tiger's ears, walked around it three times, and released it. After the tiger escaped, it took refuge in the Master and did not leave. The Master and the tiger lived together in the Vajra Cave on Huangma Mountain. The eunuch Lu Jiude supervised the troops and passed by Huangzhou, visiting the Master in the mountains, wanting to see the tiger. The Master told the tiger to only stick its head out. Lu Jiude wanted to see the whole tiger, so the tiger roared and jumped out, and Lu Jiude also took refuge in the Master. One day, the Master was walking in the street and saw a chicken loudly reciting the Buddha's name, and the chicken also recited the Buddha's name along with the sound. In the year Gengyin, the Master wanted to go to Wulin (Hangzhou), passing by Baimen (Nanjing), and stayed next to the Qinhuai River. During the Dragon Boat Festival, he saw a cruise ship, and a wealthy man named Qian, who had once taken refuge in the Master, (someone) shouted, 'Is Qian Amitabha also on the boat?' (Qian) went ashore to see the Master. The Master asked the people traveling with him and learned it was Qian. Qian burst into tears and said, 'Sentient beings take suffering as pleasure, that's how it is.' Qian earnestly asked the Master to instruct him on the essentials of practice. The Master said, 'Single-mindedly recite Amitabha Buddha.' He also said, 'After I leave, if you have any doubts, you can ask Juelang (Juelang Daosheng), he is a person with clear vision.'
釋 Haibao of Tianning Temple in Jinling Initially, he was in charge of dealing with rotten vegetables in the meditation hall. Every morning, he would leave several loads of rotten vegetables and place them at the temple gate, encountering...
行人募錢置其上。完則令賣者收去。始攜入供僧。遇不樂施者。務里許跟隨化之。不輕易人。破衲虱盈于上。暇則席地念佛。恒拈虱易上下。總不離其身也。逾年募蔬腐外。更乞分厘。積至數金。便懇眾誦經。禮懺已。則唸佛迴向。歷年如是。崇禎間。詞林鄭胙長約師朝南海。已而卻之。發棹后。每見師在陸前行。追之不及。迨登山入殿。又見師在上炷香。遣使伺同回覆不得。鄭抵郡。即詣寺候師。弟子云。師沉臥已月餘。茶水俱不啜。昨方索飲起耳。鄭因述其神異。郡人由此欽信。師一日廖君可來別師。師囑曰。某月日可相晤。以了世緣。廖如期至。師煮茗酌云。煩居士。為老衲作一小影。君可寫就不特形神迥。肖即敝衣蟣虱亦覺歷歷浮動。殆化工筆也。越旬日。趺坐唸佛而化。
蕅益法師
智旭。號素華。初參宗門。后因大病。發意西歸。精修凈業。著有彌陀要解佛頂玄文凈信堂集天樂鳴空等書。臨化瑞應非一。
實相
中年出家于佛日寺。惟勤修苦行。照管常住。為事隨作。務隨唸佛。所得即施。不留余貲。不與人諍。亦無怒容。壬申秋。忽一日語人曰。吾明日當西逝。乃借云棲一老人坐龕。次日洗浴。著新凈衣。剃𩬊未竟。已坐脫矣。
道樞
仁和人。每勸人以唸佛為
【現代漢語翻譯】 現代漢語譯本： 行人募集錢財，將棺材放置其上。完工後，讓賣棺材的人收走。最初，他帶著募捐來的錢供養僧人。遇到不樂意佈施的人，他就在附近跟隨勸化。他不輕易怠慢任何人。他那破舊的衲衣上虱子很多。空閑時，他就坐在地上唸佛。他總是用手指捻虱子，讓它們上下移動，總不離身。過了一年，他除了募集蔬菜和腐乳外，還乞討零錢。積攢到幾兩銀子，就懇請大家誦經、禮懺。完畢后，就念佛迴向。年復一年，都是這樣。崇禎年間，翰林鄭胙長（官名）邀請法師一同朝拜南海（普陀山），後來又改變了主意。船開動后，他每次都看見法師在陸地上行走，追趕不上。等到登山進入殿堂，又看見法師在上面炷香。派人跟隨法師一同返回，卻找不到。鄭胙長抵達郡里后，就去寺廟拜訪法師。法師的弟子說：『師父已經沉睡一個多月了，茶水都不喝。昨天才要水喝，起身了。』鄭胙長於是講述了他所見到的神異之事，郡里的人因此欽佩信服法師。法師有一天，廖君可（人名）來向法師告別。法師囑咐說：『某月某日可以相見，了結世間的緣分。』廖君可如期而至。法師煮茶，倒茶說：『麻煩居士，為老衲畫一幅小像。』廖君可畫完后，不僅形神逼真，就連破舊的衣服和虱子都清晰可見，簡直是神工之筆。過了十幾天，法師跏趺而坐，唸佛圓寂。 蕅益法師（人名） 智旭（人名），號素華（法號）。最初參學禪宗，後來因為一場大病，發願往生西方極樂世界，精進修習凈土法門。著有《彌陀要解》、《佛頂玄文》、《凈信堂集》、《天樂鳴空》等書。臨終時出現的瑞相不止一種。 實相（法號） 中年在佛日寺出家。只是勤奮地修行苦行，照管寺院的事務。隨著事情的需要而做，務必隨著唸佛。得到的供養就施捨出去，不留下剩餘的錢財。不與人爭執，也沒有憤怒的表情。壬申年秋天，忽然有一天對人說：『我明天就要往生西方了。』於是借了云棲寺一位老人的坐龕。第二天洗浴，穿上新的乾淨衣服，剃頭還沒有完成，就已經坐化了。 道樞（法號） 仁和（地名）人。常常勸人唸佛。
【English Translation】 English version: People collected money to buy a coffin and placed it there. After it was finished, they let the seller take it away. Initially, he used the money he collected to make offerings to the monks. When he encountered people who were unwilling to donate, he would follow them nearby and try to persuade them. He did not treat anyone lightly. His tattered robe was full of lice. In his spare time, he would sit on the ground and recite the Buddha's name. He would always pick up the lice with his fingers and move them up and down, never leaving his body. After a year, in addition to collecting vegetables and fermented bean curd, he also begged for small change. When he had accumulated several taels of silver, he would earnestly request everyone to recite scriptures and perform repentance rituals. After that, he would recite the Buddha's name and dedicate the merit. He did this year after year. During the Chongzhen era, the Hanlin (official title) Zheng Zuochang invited the Dharma Master to pay homage to the South Sea (Mount Putuo), but later changed his mind. After the boat set sail, he saw the Dharma Master walking on the land every time, but he could not catch up. When he climbed the mountain and entered the hall, he saw the Dharma Master offering incense on the top. He sent someone to follow the Dharma Master back, but they could not find him. After Zheng Zuochang arrived in the prefecture, he went to the temple to visit the Dharma Master. The Dharma Master's disciple said, 'Our master has been sleeping for more than a month, and he has not drunk any tea or water. He only asked for water to drink and got up yesterday.' Zheng Zuochang then recounted the miraculous events he had seen, and the people in the prefecture admired and believed in the Dharma Master because of this. One day, Liao Junke (person's name) came to bid farewell to the Dharma Master. The Dharma Master instructed him, 'We can meet on a certain day of a certain month to end our worldly connections.' Liao Junke arrived as scheduled. The Dharma Master brewed tea and poured it, saying, 'Please, layman, paint a small portrait for this old monk.' After Liao Junke finished painting, not only was the likeness lifelike, but even the tattered clothes and lice were clearly visible, it was truly a work of divine craftsmanship. More than ten days later, the Dharma Master sat in the lotus position, recited the Buddha's name, and passed away. Dharma Master Ouyi (person's name) Zhixu (person's name), also known as Suhua (Dharma name). He initially studied Zen Buddhism, but later, due to a serious illness, he vowed to be reborn in the Western Pure Land and diligently practiced the Pure Land method. He wrote books such as 'Amitabha Sutra Commentary', 'Profound Meaning of the Surangama Sutra', 'Collection of Pure Faith Hall', and 'Heavenly Music Resounding in the Sky'. The auspicious signs that appeared at the time of his death were not just one. Shixiang (Dharma name) He became a monk at the Fo Ri Temple in middle age. He only diligently practiced asceticism and took care of the affairs of the temple. He did things as needed and always recited the Buddha's name. He gave away the offerings he received and did not keep any money. He did not argue with anyone and never showed anger. In the autumn of the Ren Shen year, he suddenly said to people one day, 'I will be reborn in the West tomorrow.' So he borrowed a sitting niche from an old man in Yunqi Temple. The next day, he took a bath, put on new and clean clothes, and before he finished shaving his head, he had already passed away while sitting. Daoshu (Dharma name) A person from Renhe (place name). He often encouraged people to recite the Buddha's name.
前矛。平居勇猛唸佛。不染世緣。順治乙未。夢與神僧登玉屏峰頂。丙申六月示疾。二十六日朝。語眾曰。夜夢神僧來迓。豈即昔之登玉屏峰者耶。至戌時。忽見幡蓋盈空。蓮華布地。即趺坐合掌。念彌陀佛號百餘聲。安詳而逝。龕有異香。
具宗
無錫人。以唸佛三昧。誨人不倦。順治己亥。示疾約時沐浴。但著一履。密表只履。歸西之意。誦彌陀經畢。念阿彌陀佛十聲。舉筆書大字云。廓落靈虛。無往來處。擲筆而化。
新𠁼
諱大真。童身出家武林蓮居庵。受紹覺師之法。行般舟三昧。終時諸弟子同夢見。滿空天神執持香華唱云。迎新𠁼大師生西方。及旦弟子聚而候之。師身康。唸佛相見如常。過三日忽坐化。
林谷
紹興人。住羅山之西界。破衲麻鞋。惟勸人唸佛為要務。至終時。見白雲立。佛來迎而化。土人改其庵。曰白雲。
萬緣
俗姓喬氏。長興人。為人淳和。平日詈之弗嗔。譽之弗喜。專持彌陀佛號數十年。康熙二年六月。無疾忽自縛草龕。九月初六日。自入龕。趺坐而逝。
本沖
杭郡人。居張家寺。素專法席。開導群蒙。康熙十一年九月。示疾告終。有頃復甦。謂大眾曰。我平日缺唸佛工夫。今去無坐位。汝等當助我念佛。眾為
【現代漢語翻譯】 現代漢語譯本 前矛。平時勇猛精進地念佛，不沾染世俗的因緣。順治乙未年，夢見與神僧一同登上玉屏峰頂。丙申年六月患病，二十六日早上，告訴眾人說：『夜晚夢見神僧前來迎接，難道就是昔日一同登上玉屏峰的那位嗎？』到了戌時，忽然看見幡蓋充滿天空，蓮花鋪滿大地，隨即跏趺而坐，合掌唸誦彌陀佛（Amitabha Buddha）名號百餘聲，安詳地去世了。火化后，龕中散發著奇異的香氣。
具宗
無錫人。以唸佛三昧（Samadhi of Buddha Recitation），教誨他人不知疲倦。順治己亥年，生病後約定時間沐浴，只穿一隻鞋子，秘密地表達只穿一隻鞋子，歸往西方的意思。誦讀《彌陀經》（Amitabha Sutra）完畢，唸誦阿彌陀佛（Amitabha Buddha）十聲，拿起筆寫下大字說：『廓落靈虛，無往來處。』擲下筆而逝世。
新𠁼（Xin'an）
法名大真。從小出家于武林蓮居庵。接受紹覺師的法脈。修行般舟三昧（Pratyutpanna Samadhi）。臨終時，眾弟子一同夢見，滿天空的天神執持香花唱道：『迎接新𠁼大師往生西方。』等到天亮，弟子們聚集等候。師父身體康健，唸佛相見如常。過了三天忽然坐化。
林谷
紹興人。住在羅山西邊。身穿破舊的僧衣，腳穿麻鞋，只勸人唸佛作為最重要的事務。臨終時，看見白雲豎立，佛來迎接而逝世。當地人將他的庵改名為白雲庵。
萬緣
俗姓喬氏，長興人。為人淳樸溫和。平時辱罵他也不生氣，讚譽他也不高興。專心持念彌陀佛（Amitabha Buddha）名號數十年。康熙二年六月，沒有疾病忽然自己用草繩捆紮草菴。九月初六日，自己進入草菴，跏趺而坐而逝世。
本沖
杭郡人。住在張家寺。一向專心弘揚佛法，開導大眾。康熙十一年九月，生病告知將要去世。過了一會兒又甦醒過來，對大眾說：『我平時缺少唸佛的功夫，現在去沒有座位。你們應當幫助我念佛。』眾人為他念佛。
【English Translation】 English version Qian Mao. In ordinary times, he diligently recited the Buddha's name and was not attached to worldly affairs. In the year Yiwei of the Shunzhi reign, he dreamed of ascending to the summit of Jade Screen Peak with a divine monk. In the sixth month of Bingshen, he fell ill. On the twenty-sixth morning, he told the assembly, 'Last night I dreamed of a divine monk coming to greet me. Could it be the one who ascended Jade Screen Peak with me in the past?' At the hour of Xu (7-9 PM), 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 recited the name of Amitabha Buddha (Amitabha Buddha) more than a hundred times. He passed away peacefully. After cremation, a strange fragrance emanated from the reliquary.
Ju Zong
A native of Wuxi. He tirelessly taught others with the Samadhi of Buddha Recitation (Samadhi of Buddha Recitation). In the year Jihai of the Shunzhi reign, after falling ill, he arranged a time to bathe, wearing only one shoe, secretly expressing his intention to return to the West with only one shoe. After reciting the Amitabha Sutra (Amitabha Sutra), he recited Amitabha Buddha (Amitabha Buddha) ten times, picked up a brush, and wrote in large characters: 'Vast and empty spirit, there is no place to come or go.' He threw down the brush and passed away.
Xin'an (Xin'an)
His Dharma name was Dazhen. He became a monk at a young age at Lianju Hermitage in Wulin. He received the Dharma lineage of Master Shaojue. He practiced the Pratyutpanna Samadhi (Pratyutpanna Samadhi). At the time of his death, all the disciples dreamed together of heavenly beings filling the sky, holding incense and flowers, and chanting: 'Welcome Master Xin'an to be reborn in the Western Pure Land.' At dawn, the disciples gathered and waited. The master was healthy, and his recitation of the Buddha's name and his appearance were as usual. Three days later, he suddenly passed away while sitting in meditation.
Lin Gu
A native of Shaoxing. He lived west of Mount Luo. He wore tattered robes and hemp sandals, and only encouraged people to recite the Buddha's name as the most important task. At the time of his death, he saw white clouds standing upright, and the Buddha came to greet him, and he passed away. The local people changed the name of his hermitage to White Cloud Hermitage.
Wan Yuan
His secular surname was Qiao, a native of Changxing. He was simple and gentle. He was not angry when scolded, nor happy when praised. He single-mindedly recited the name of Amitabha Buddha (Amitabha Buddha) for decades. In the sixth month of the second year of the Kangxi reign, without any illness, he suddenly bound himself in a grass hut. On the sixth day of the ninth month, he entered the hut himself, sat in the lotus position, and passed away.
Ben Chong
A native of Hangjun. He lived in Zhangjia Temple. He always focused on propagating the Dharma and guiding the masses. In the ninth month of the eleventh year of the Kangxi reign, he fell ill and announced his impending death. After a while, he revived and said to the assembly, 'I usually lacked the effort of reciting the Buddha's name. Now I am going without a seat. You should help me recite the Buddha's name.' The assembly recited the Buddha's name for him.
合掌稱念。逾時而逝。
爾立
名廣志。會稽人。出家后結茅天臺黃金洞。專修凈業。蘇州吳山殷天成詣天臺飯僧。服師道行。延住吳山。接引庵。垂三十餘年。隨機化導。指歸凈土。從受歸戒者異百人。嘗結期唸佛晝夜不絕聲。其弟子造之。見師經行之地。大書阿彌陀佛放金色光。訝之以問師。師曰。汝自本光發現耳。乾隆二十六年四月望。要弟子四人。詣庵供佛。臨別曰。明日午前當來送我。及期眾至。焚香誦阿彌陀經。稱佛名千聲。端坐而逝。
實定
號聞學。上海人。嘗主天目禪原寺。晚至蘇州文星閣。既徹法原。應機利物。慧辯無礙。時為學人。提唱唸佛法門。作唸佛偈云。唸佛念自心。念體元空寂。當唸了無依。心心無別佛。又曰。西方開凈域。不染世間情。前路無知己。君須獨自行。又嘗作凈土詩一百八首。暢演惟心之旨。普勸人發回向心。乾隆四十一年。還江陰香山寺。歲杪得疾。明年正月三日。囑付後事。至黃昏起坐。呼眾至。命具湯。洗手者再。連稱阿彌陀佛。說偈而逝。
誓願
名佛安。蘇州人。年三十餘。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。有疾。逝前三日。遣徒往獅林寺。請僧禮凈
【現代漢語翻譯】 現代漢語譯本：合掌稱念（雙手合十，口中稱念佛號）。逾時而逝（過了一段時間後去世）。
爾立（法號），名廣志（俗名）。會稽（地名，今浙江紹興）人。出家后在天臺（山名）黃金洞結茅（搭蓋茅屋）居住，專修凈業（專修凈土法門）。蘇州（地名）吳山（地名）殷天成（人名）到天臺供養僧人，敬佩爾立的道行，邀請他到吳山接引庵居住。三十多年來，隨機教化，引導人們歸向凈土。從他那裡接受歸戒（皈依戒律）的人超過百人。他曾經組織大家唸佛，晝夜不停。他的弟子造之（人名）看見師父經行（行走唸佛）的地方，大書『阿彌陀佛』四個字，放出金色光芒。感到驚訝，就去問師父。師父說：『那是你自己的本光顯現罷了。』乾隆二十六年（公元1761年）四月十五日，他要四個弟子到庵里供佛。臨別時說：『明天上午來送我。』到了約定的時間，大家來到庵里，焚香誦讀《阿彌陀經》，稱念佛名千聲，端坐而逝。
實定（法號），號聞學（別號），上海人。曾經主持天目（山名）禪原寺。晚年到蘇州文星閣。已經徹悟法原（佛法的本源），應機施教，利益眾生，慧辯無礙（智慧辯才沒有阻礙）。當時為學人提倡唸佛法門。作唸佛偈（唸佛的偈頌）說：『唸佛念自心，念體元空寂。當唸了無依，心心無別佛。』又說：『西方開凈域，不染世間情。前路無知己，君須獨自行。』又曾經作凈土詩一百零八首，暢演惟心之旨（詳細闡述一切唯心所造的道理），普遍勸人發起迴向心（將功德迴向凈土的心）。乾隆四十一年（公元1776年），回到江陰（地名）香山寺。年底得了疾病。第二年正月三日，囑咐後事。到黃昏時起身坐好，叫大家來，命人準備湯，洗手兩次，連續稱念阿彌陀佛，說完偈頌而去世。
誓願（法號），名佛安（俗名），蘇州人。三十多歲時，到上津橋（地名）天竺庵出家為僧。之後住在北濠（地名）大王廟。以唸佛為功課。得到錢就買香和花供佛，放生魚和鳥。乾隆四十一年（公元1776年），得了疾病。去世前三天，派徒弟到獅林寺（地名）請僧人禮凈（禮拜凈土諸佛菩薩）
【English Translation】 English version: He joined his palms and recited the Buddha's name. He passed away after some time.
Erli (Dharma name), whose secular name was Guangzhi. He was a native of Kuaiji (place name, present-day Shaoxing, Zhejiang). After becoming a monk, he built a thatched hut in the Golden Cave of Mount Tiantai (mountain name), where he dedicated himself to cultivating pure karma (specifically, the Pure Land practice). Yin Tiancheng (person's name) from Wushan (place name) in Suzhou (place name) went to Mount Tiantai to offer food to the monks. Admiring Erli's virtuous conduct, he invited him to reside at the Jieyin Hermitage in Wushan. For over thirty years, he taught and guided people according to their individual needs, directing them towards the Pure Land. More than a hundred people received the precepts of refuge from him. He once organized a continuous recitation of the Buddha's name day and night. His disciple, Zaozhi (person's name), saw the words 'Amitabha Buddha' written in large characters where his master walked while reciting, emitting golden light. Surprised, he asked his master about it. The master said, 'That is simply the manifestation of your own inherent light.' On the fifteenth day of the fourth month of the twenty-sixth year of the Qianlong era (1761 AD), he asked four disciples to come to the hermitage to make offerings to the Buddha. Before parting, he said, 'Come to see me off tomorrow morning.' When the appointed time arrived, everyone came to the hermitage, burned incense, recited the Amitabha Sutra, and chanted the Buddha's name a thousand times. He passed away while sitting upright.
Shiding (Dharma name), also known as Wenxue (another name), was a native of Shanghai. He once presided over the Chanyuan Temple on Mount Tianmu (mountain name). In his later years, he went to the Wenxing Pavilion in Suzhou. Having thoroughly understood the Dharma's origin, he taught according to the needs of the audience, benefiting sentient beings. His wisdom and eloquence were unobstructed. At that time, he advocated the practice of reciting the Buddha's name to students. He composed a verse on reciting the Buddha's name, saying: 'Reciting the Buddha is reciting one's own mind; the essence of recitation is originally empty and still. When reciting, there is nothing to rely on; mind and mind are not separate from the Buddha.' He also said: 'The Western Pure Land opens a pure realm, unstained by worldly emotions. There are no acquaintances on the road ahead; you must walk alone.' He also composed one hundred and eight poems on the Pure Land, extensively expounding the principle of 'everything is created by the mind,' universally encouraging people to generate the mind of dedicating merit (the mind of dedicating merit to the Pure Land). In the forty-first year of the Qianlong era (1776 AD), he returned to Xiangshan Temple in Jiangyin (place name). At the end of the year, he fell ill. On the third day of the first month of the following year, he entrusted his affairs to others. At dusk, he got up and sat upright, called everyone to him, ordered them to prepare water for him to wash his hands twice, continuously recited Amitabha Buddha, and passed away after reciting a verse.
Shiyuan (Dharma name), whose secular name was Fo'an, was a native of Suzhou. In his thirties, he went to the Tianzhu Hermitage on Shangjin Bridge (place name) to become a monk. Later, he lived in the Great King Temple in Beihao (place name). He made reciting the Buddha's name his daily practice. He would use the money he received to buy incense and flowers to offer to the Buddha, and to release fish and birds. In the forty-first year of the Qianlong era (1776 AD), he fell ill. Three days before his death, he sent his disciple to Shilin Temple (place name) to invite monks to perform the Pure (to prostrate to the Buddhas and Bodhisattvas of the Pure Land)
土懺。施食一罈。期滿別眾。稱佛名。香三炷。日午曰行矣。端坐而逝。
旅亭和尚
名際會。嘉善人。得法于聞學老人。機鋒迅利。嘗主席禪原。已而至蘇州文星閣。自言在天目西方庵。修唸佛三昧。風聲水聲。鳥聲蟲聲。悉皆作唱佛聲。及是掩關念佛。作偈曰。截斷世人生死路。別開化外一乾坤。不知那個腳跟穩。放下身心入此門。乾隆四十六年。下痢。語戒弟子沈敬孚曰。晝夜彌陀十萬聲。一一從自己胸中流出。方少有相應分。那得工夫說。閑話管閒事。命侍者具湯沐浴。其明日遂逝。
祥峰達文
吳門人。乾隆五十六年冬。方閉關文星閣。修唸佛三昧。夜夢三人入室南向坐。其一僧服。傍兩居士。神儀儼然。上有白光覆頂。文禮問大德。自何方來。僧服曰西方。文曰。莫非佛國中人否。曰然。因問大德何名。三人同聲曰。汝名甚麼。曰達文。僧服曰。卻來妄語。曰真也。非妄。僧服又問。汝名甚麼。曰達文。僧服曰還要妄語。曰弟子實非妄語。僧服曰。一切眾生以妄為真。執假為實。故受輪轉。若有智者。知是虛妄。即無輪轉。汝莫自迷失本真心。當知真心無心。真知無知覺。知乃魔佛無知覺。汝當信受。莫懷疑惑。文言下開悟曰。的是佛法不可思議。又問。既自佛國中來。曾見阿
【現代漢語翻譯】 現代漢語譯本： 土懺（一種懺悔儀式）。施食一罈（進行一次施食法會）。期滿后告別大眾。稱念佛名。焚香三炷。正午時分說：『我要走了。』端坐而逝。
旅亭和尚
名際會（法號際會），嘉善人。從聞學老人處得法。機鋒迅猛犀利。曾主持禪原。之後到蘇州文星閣。自述在天目山西方庵，修習唸佛三昧。風聲、水聲、鳥聲、蟲聲，都聽成是唱佛的聲音。於是閉關念佛，作偈說：『截斷世人生死路，別開化外一乾坤。不知哪個腳跟穩，放下身心入此門。』乾隆四十六年，患痢疾。告訴戒弟子沈敬孚說：『晝夜唸誦彌陀十萬聲，每一聲都從自己胸中流出，才稍微有些相應。哪有功夫說閒話、管閒事？』命侍者準備湯沐浴。第二天就去世了。
祥峰達文
吳門人。乾隆五十六年冬，正在文星閣閉關，修習唸佛三昧。夜裡夢見三個人進入房間，向南而坐。其中一人身穿僧服，旁邊是兩位居士。神態莊嚴，頭頂上有白光覆蓋。達文禮拜問道：『大德，從何方而來？』僧服人說：『西方。』達文問：『莫非是佛國中的人嗎？』回答說：『是的。』於是問大德的名號。三人同聲說：『你叫什麼名字？』達文說：『達文。』僧服人說：『卻來妄語（竟然說妄語）。』達文說：『是真的，不是妄語。』僧服人又問：『你叫什麼名字？』達文說：『達文。』僧服人說：『還要妄語（還要說妄語）！』達文說：『弟子實在不是妄語。』僧服人說：『一切眾生以妄為真，執假為實，所以受輪迴。若有智者，知道這是虛妄的，就沒有輪迴。你不要自己迷失本來的真心。應當知道真心無心，真知無知覺。知乃魔佛（有知覺就是魔或佛），無知覺。你應當信受，不要懷疑。』達文聽后當下開悟，說：『的（確）是佛法不可思議。』又問：『既然從佛國中來，曾見過阿
【English Translation】 English version: Tu Chan (Earth Repentance). Offering food at one altar (performing a food offering ritual once). After the period is over, bid farewell to the assembly. Recite the Buddha's name. Burn three incense sticks. At noon, he said: 'I am leaving.' He passed away while sitting upright.
Monk Luting
Named Jihui (Dharma name Jihui), a native of Jiashan. He obtained the Dharma from Elder Wenxue. His Zen exchanges were swift and sharp. He once presided over Chanyuan. Later, he went to Wenxing Pavilion in Suzhou. He stated that at the Western Hermitage of Tianmu Mountain, he cultivated the Samadhi of Buddha Recitation. The sound of the wind, the sound of water, the sound of birds, the sound of insects, all sounded like chanting the Buddha's name. Thereupon, he entered seclusion to recite the Buddha's name, composing a verse: 'Cutting off the path of birth and death for people in the world, separately opening up a Qiankun (universe) beyond transformation. I don't know which foothold is stable, so I let go of body and mind to enter this gate.' In the forty-sixth year of the Qianlong era, he suffered from dysentery. He told his disciple Shen Jingfu: 'Reciting Amitabha ten thousand times day and night, each sound flowing from one's own chest, only then is there a slight corresponding share. How can there be time to talk idle talk and meddle in idle affairs?' He ordered the attendant to prepare hot water for bathing. The next day, he passed away.
Xiangfeng Dawen
A native of Wumen. In the winter of the fifty-sixth year of the Qianlong era, he was in seclusion at Wenxing Pavilion, cultivating the Samadhi of Buddha Recitation. At night, he dreamed of three people entering the room and sitting facing south. One of them was wearing monastic robes, and beside him were two lay practitioners. Their demeanor was solemn, and there was a white light covering their heads. Dawen bowed and asked: 'Great Virtues, from where have you come?' The one in monastic robes said: 'The West.' Dawen asked: 'Could you be from the Buddha Land?' He replied: 'Yes.' Thereupon, he asked the Great Virtue's name. The three of them said in unison: 'What is your name?' Dawen said: 'Dawen.' The one in monastic robes said: 'Yet you speak falsely!' Dawen said: 'It is true, not false.' The one in monastic robes asked again: 'What is your name?' Dawen said: 'Dawen.' The one in monastic robes said: 'Still you speak falsely!' Dawen said: 'This disciple is truly not speaking falsely.' The one in monastic robes said: 'All sentient beings take falsehood as truth, clinging to the false as real, therefore they undergo transmigration. If there are wise ones who know it is illusory, then there is no transmigration. You must not lose your original true mind. You should know that the true mind is without mind, true knowledge is without awareness. Awareness is Mara (demon) or Buddha, without awareness. You should believe and accept this, do not harbor doubts.' Upon hearing this, Dawen had an immediate awakening, saying: 'Indeed, the Buddha Dharma is inconceivable.' He then asked: 'Since you have come from the Buddha Land, have you seen A'
彌陀佛否。左一人曰。我向汝說。汝終不信。汝須親見。始得三人齊起。各向文頂上。一拍說偈曰。應當勤精進。修諸清凈業。因深則果實。慎勿生疑惑。又曰。諸法從心生。諸法從心滅。心法本來空。取捨不可得。又曰。生佛心法等。譬如夢中境。如幻三摩提。汝已知少分。偈畢。即騰空向西而去。空中樂音嘹亮。文向晨而覺。蓋此夢。一令修凈業人解第一義。無念而念。無生而生。不住中塗。直趨寶所。二令豁達狂禪。知有凈土一門。發無上菩提。修如幻三昧。可作蓮宗眼目。
高尼凈因
大明
志尚清修。誓生凈土。每入室禮念。先著凈衣。口含沉香。文帝后甚重之。將終之日。眾忽聞沉香滿室。俄而光明如雲。隱隱向西沒焉。
法盛
居金陵道場寺。習十六觀想。一夕禮像。遇病假寐。見大士乘雜華云。出寶色光。前來相迎。時諸尼款門問疾。咸見光明迸溢。盛曰。佛及菩薩放光度我。言竟而絕。
道爰
丹陽人。先於諸事。造大像七軀。務極精麗。又冶金銅。造無量壽佛像。忽于眉間。放大光明。地皆金色像。與爰記曰。汝舍此身。必生我國。即于像前。端坐而化。
法藏
居金陵。勤志唸佛。夜間見佛菩薩來慰問。光明照寺。奄然遷化。
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛存在嗎？左邊的人說：『我跟你說了，你終究不會相信，你必須親眼見到才行。』於是三人一同起身，各自向文某的頭頂拍了一下，說了偈語：『應當勤奮精進，修習各種清凈的行業。因地深厚，果實自然豐碩，千萬不要產生疑惑。』又說：『一切法從心生起，一切法也從心滅去。心法的本體本來就是空性的，沒有什麼可以取捨。』又說：『眾生和佛的心以及一切法都是平等的，就像夢中的境界一樣。如幻三摩地（Ruhuan Samadhi，如夢如幻的禪定），你已經知道少許了。』說完偈語，就騰空向西方而去，空中樂音嘹亮。文某早晨醒來，知道這是一個夢。這個夢，一是讓修習凈業的人理解第一義諦（Paramartha，最高真理），無念而念，無生而生，不住留在中途，直接趨向寶所（寶貴的處所，指凈土）。二是讓豁達的狂禪之人，知道有凈土法門，發起無上菩提心（Anuttara-samyak-sambodhi，無上正等正覺），修習如幻三昧（Maya-samadhi，如幻的禪定），可以作為蓮宗（凈土宗）的眼目。
高尼凈因
大明朝代
志向清凈修行，發誓往生凈土。每次進入房間禮拜唸佛，先穿上乾淨的衣服，口中含著沉香。文帝（皇帝）後來非常器重她。臨終的時候，眾人忽然聞到沉香充滿整個房間，不久光明如雲，隱隱地向西方消失了。
法盛
居住在金陵道場寺。修習十六觀想。一天晚上禮拜佛像，因病而小睡。見到大勢至菩薩（Mahasthamaprapta，光明熾盛的大菩薩）乘坐雜華云，放出寶色的光芒，前來迎接她。當時眾位尼姑敲門問候她的病情，都看到光明迸發出來。法盛說：『佛和菩薩放光來度我。』說完就去世了。
道爰
丹陽人。先前在各種事情上，建造了七尊大佛像，務求極其精美華麗。又熔鍊金銅，建造無量壽佛像（Amitayus，阿彌陀佛的別稱）。忽然從佛像的眉間，放出大光明，地面都變成金色。佛像對道爰記說：『你捨棄這個身體，必定往生我的國度。』於是就在佛像前，端坐而化。
法藏
居住在金陵。勤奮專心念佛。夜間見到佛菩薩前來慰問，光明照亮寺廟，安詳地去世了。
【English Translation】 English version Is Amitabha Buddha real? The person on the left said, 'Even if I tell you, you will not believe it. You must see it for yourself.' Then the three of them rose together, each patted Wen's head, and spoke a verse: 'One should diligently strive forward, cultivating all pure deeds. If the cause is deep, the fruit will be substantial. Be careful not to harbor doubts.' Then they said, 'All dharmas arise from the mind, and all dharmas cease from the mind. The essence of the mind is originally empty, and there is nothing to grasp or discard.' Then they said, 'Sentient beings and the Buddha's mind are equal, like the realm in a dream. You already know a little about the Illusory Samadhi (Ruhuan Samadhi, the dreamlike samadhi).' After reciting the verse, they ascended into the sky and went west, with melodious music in the air. Wen woke up in the morning, realizing it was a dream. This dream serves two purposes: first, to help those who cultivate Pure Land practices understand the ultimate truth (Paramartha, the highest truth), to be mindful without being mindful, to be born without being born, not dwelling in the middle ground, but directly heading towards the Treasure Land (a precious place, referring to the Pure Land). Second, to let those who are uninhibited and wild in their Zen practice know that there is a Pure Land path, to arouse the supreme Bodhicitta (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), and to cultivate the Illusory Samadhi (Maya-samadhi, the illusory samadhi), which can serve as the eyes of the Lotus School (Pure Land School).
Nun Jingyin of Gao
Great Ming Dynasty
Aspired to pure cultivation, vowing to be reborn in the Pure Land. Each time she entered the room to worship and recite the Buddha's name, she would first put on clean clothes and hold sandalwood in her mouth. Emperor Wen later greatly valued her. On the day of her death, the crowd suddenly smelled sandalwood filling the entire room, and soon a light like a cloud faintly disappeared to the west.
Fa Sheng
Resided in Daocheng Temple in Jinling. Practiced the Sixteen Contemplations. One night, while worshiping the Buddha statue, she dozed off due to illness. She saw Mahasthamaprapta Bodhisattva (Mahasthamaprapta, the Bodhisattva of great power) riding on a cloud of mixed flowers, emitting light of precious colors, coming to greet her. At that time, the nuns knocked on the door to inquire about her illness, and all saw the light bursting forth. Fa Sheng said, 'The Buddha and Bodhisattvas are emitting light to deliver me.' After saying this, she passed away.
Dao Yuan
A person from Danyang. Previously, in various matters, she built seven large Buddha statues, striving for utmost exquisiteness and splendor. She also smelted gold and copper to create Amitayus Buddha statues (Amitayus, another name for Amitabha Buddha). Suddenly, from the space between the eyebrows of the Buddha statue, a great light was emitted, and the ground all turned golden. The Buddha statue told Dao Yuan, 'When you relinquish this body, you will surely be reborn in my land.' Then she sat upright in front of the Buddha statue and passed away.
Fa Zang
Resided in Jinling. Diligently and attentively recited the Buddha's name. At night, she saw the Buddhas and Bodhisattvas coming to comfort her, and the light illuminated the temple. She passed away peacefully.
凈真
居長安積善寺。衲衣乞食。誦金剛經十萬遍。專志唸佛。語弟子曰。五月內。十度見佛。兩度見凈土寶蓮花上童子游戲。吾已得上品生。言訖加趺而化。祥光滿寺。
悟性
居廬山。唸佛愿求往生。忽聞空中音樂。謂左右曰。我已得中品生。見同志唸佛精進者。皆有蓮華。生寶池中。以待其生。言畢而逝。
能奉
錢塘人。專修凈業。常夢佛光照身。或聞諸尼善言開發。一日無疾。告其徒曰。吾往生時。至少頃聞奉誦佛聲厲奔。往視之。則合掌面西坐逝矣。異香滿室。樂音西邁。
慧安
居四明下水。大魁姚穎之屬也。住小溪楊氏庵。專業西方。誦金剛般若。寒暑不易節。常于室中佛光下燭。一日示疾。端坐以手搖曳。戒眾人勿喧。移時曰。佛至矣。令眾唸佛。倏然脫去。壽九十六。
無為
蕭山來氏女。幼誓不嫁。蔬食唸佛。年二十剃𩬊結茆。專修凈業三十。遊方參學。凡所歷處。有病苦者。隨物取與。煎湯服之即愈。嘉靖間。宮中時疫。風聞于朝。召赴有驗。賜無為心禪師之號。送歸故廬。將終日。有神僧投宿。無為卻之再三。神僧勸誡。而進權宿。禪床睡醒。不見知是。神僧便起坐。偈云。六十四年活計今朝撒手歸西。得個菩提三昧。依然明
【現代漢語翻譯】 現代漢語譯本 凈真
居住在長安積善寺。身穿破舊的僧衣，靠乞討為生。誦讀《金剛經》十萬遍，專心致志地念佛。他告訴弟子們說：『五月之內，我十次見到佛，兩次見到凈土寶蓮花上有童子在嬉戲。我已經得上品往生了。』說完，便盤腿坐化，祥瑞的光芒充滿了寺廟。
悟性
居住在廬山。唸佛發願求往生。忽然聽到空中有音樂聲。他告訴身邊的人說：『我已經得中品往生了。』他看到一同唸佛精進的人，都有蓮花在寶池中生長，等待他們往生。說完就去世了。
能奉
是錢塘人。專心修習凈土法門。常常夢見佛光照耀自身，或者聽到眾位尼姑用善言開導。有一天，他沒有疾病，告訴他的弟子們說：『我往生的時候到了。』至少頃刻間聽到誦唸佛號的聲音非常急促。前去觀看，就見他合掌面向西方坐著去世了。奇異的香氣充滿了房間，音樂之聲向西方而去。
慧安
居住在四明下水，是大魁姚穎的親屬。住在小溪楊氏庵，專心修習西方凈土法門。誦讀《金剛般若經》，寒暑季節都不改變。常常在房間里有佛光照耀。有一天，他示現疾病，端正地坐著，用手搖動，告誡眾人不要喧譁。過了一會兒說：『佛來了。』讓大家唸佛。忽然就去世了，享年九十六歲。
無為
是蕭山來氏的女子。從小發誓不嫁人，吃素唸佛。二十歲時剃髮結廬，專心修習凈土法門三十年。四處遊歷參學，凡是所到的地方，有生病受苦的人，就隨手取來藥物，煎湯給他們服用，立刻就好。嘉靖年間，皇宮中發生時疫，訊息傳到朝廷，召她前去，果然有效。皇帝賜予『無為心禪師』的稱號，送她回到故居。臨終前一天，有位神僧前來投宿。無為再三拒絕他。神僧勸誡她，才勉強讓他留宿。神僧在禪床上睡醒后，不見了無為，才知道是神僧，於是起身坐著，留下偈語說：『六十四年的活計，今天撒手歸西。得到菩提三昧，依然明瞭。』
【English Translation】 English version Jingzhen (Pure Truth)
He resided at Jishen Temple (Accumulated Goodness Temple) in Chang'an. He wore patched robes and lived by begging. He recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) one hundred thousand times and single-mindedly focused on Buddha recitation. He said to his disciples, 'Within this fifth month, I have seen the Buddha ten times and twice seen children playing on jeweled lotus flowers in the Pure Land. I have already attained the upper grade of rebirth.' After speaking, he sat in full lotus posture and passed away, with auspicious light filling the temple.
Wuxing (Realization of Nature)
He resided on Mount Lu. He recited the Buddha's name, vowing to be reborn in the Pure Land. Suddenly, he heard music in the air. He said to those around him, 'I have already attained the middle grade of rebirth.' He saw that those fellow practitioners who diligently recited the Buddha's name all had lotus flowers growing in the jeweled pond, awaiting their rebirth. He passed away after speaking.
Nengfeng (Capable Offering)
He was a native of Qiantang. He diligently cultivated the Pure Land practice. He often dreamed of Buddha's light shining on his body or heard nuns kindly enlightening him. One day, without any illness, he told his disciples, 'The time of my rebirth has arrived.' At least for a short while, they heard the sound of Buddha's name being recited very urgently. Upon going to see him, they found him sitting in the lotus position, facing west with his palms together. A strange fragrance filled the room, and the sound of music faded westward.
Huian (Wisdom Peace)
He resided in Xiasui, Siming, and was a relative of the top scholar Yao Ying. He lived in Yang's Hermitage in Xiaoxi, specializing in the Western Pure Land practice. He recited the Diamond Prajna Sutra (Vajracchedika Prajnaparamita Sutra), without changing his routine in hot or cold weather. There was often Buddha's light shining in his room. One day, he showed signs of illness, sat upright, and waved his hand, warning everyone not to make noise. After a while, he said, 'The Buddha has arrived.' He instructed everyone to recite the Buddha's name. Suddenly, he passed away at the age of ninety-six.
Wuwei (Non-Action)
She was a woman from the Lai family in Xiaoshan. She vowed not to marry from a young age, ate vegetarian food, and recited the Buddha's name. At the age of twenty, she shaved her head and built a hut, dedicating herself to the Pure Land practice for thirty years. She traveled around to study, and wherever she went, if there were people suffering from illness, she would readily take medicine and decoct it for them to drink, and they would immediately recover. During the Jiajing era, there was an epidemic in the palace, and the news reached the court. She was summoned and proved effective. The emperor bestowed upon her the title 'Chan Master Wuwei Xin (Non-Action Mind)' and sent her back to her former residence. On the day before her death, a divine monk came to seek lodging. Wuwei refused him repeatedly. The divine monk advised her and was reluctantly allowed to stay. The divine monk woke up from his meditation bed and could not find Wuwei, realizing that it was a divine monk, so he got up and sat down, leaving a verse saying: 'Sixty-four years of livelihood, today I let go and return to the West. Having attained Samadhi of Bodhi, I am still clear.'
月清風。即逝。茶毗一團舍利。塔于冠山。
本印
號岐松。吳縣人。幼多病。因發願出家。年二十五。父母送之城中圓通庵。剃染。尋受具戒。別買屋數間以居。名曰觀幻。戒行潔清。勤修福業。歷諸名剎。供佛飯僧。迴向凈土。其年八月。自九華歸。結期禮大悲懺。甫逾二七。忽感微疾曰。吾生緣其盡乎。遂撤懺。專持佛名。至十月初旬。臥床七日。右脅西向。唸佛無間。已而囑付後事。命其徒。誦阿彌陀經。至三週。寂然而逝。
遂欽
號越成。無錫人。九歲出家。稍長。遇一尼師激發。專持佛名。行住無間。尋住蘇州南園白衣庵。興復殿堂。唸佛益切。年五十始受具戒。至五十五。乾隆五十三年三月。雞初鳴。召其徒曰。吾將去矣。徒曰。師無他恙。何出此言。因泣下。師曰。癡人。哭我何益。認真唸佛可爾。遂趺坐西向。同稱佛名。盡炷香乃逝。
律宗
號聖可。嘉定人。三歲失母。其祖母攜至蘇城圓通庵。尋剃染。受具戒。少好禮佛。長習法華經。苦不能解義。因憤詣金山。及杭州崇福。參究累冬。歸而專修凈業。屢詣諸名山。供佛飯僧。年五十三。得咳疾。遂閉關不出。以西方為期。至年六十四。正月望。集諸緇白。同稱佛名。至日昃顧視左右。勸勉修行。語劇
【現代漢語翻譯】 現代漢語譯本 月清風逝去。荼毗（火葬）后得到一團舍利（佛教僧人火化後遺留的結晶體），建塔于冠山。
本印
法號岐松，吳縣人。幼年多病，因此發願出家。二十五歲時，父母送他到城中圓通庵剃度出家。不久后受了具足戒（佛教中的高級戒律）。另外買了數間房屋居住，命名為觀幻。他戒行清凈，勤修福業，歷游各處名剎，供佛齋僧，迴向凈土。那年八月，從九華山回來，結期禮拜大悲懺（一種佛教懺悔儀式）。剛過兩個七天，忽然感到輕微的疾病，說：『我此生的緣分要盡了嗎？』於是停止懺悔，專心持唸佛名。到十月初旬，臥床七日，右脅朝西，唸佛不斷。之後囑咐後事，命他的弟子誦讀《阿彌陀經》，誦到三遍，安詳去世。
遂欽
法號越成，無錫人。九歲出家。稍大后，遇到一位尼師的激勵，專心持唸佛名，無論行走坐臥都不間斷。不久后住在蘇州南園白衣庵，興復殿堂，唸佛更加懇切。五十歲時才受具足戒。到五十五歲，乾隆五十三年三月，雞剛叫的時候，召集他的弟子說：『我將要走了。』弟子說：『師父您沒有其他疾病，為何說這樣的話？』因此哭泣。師父說：『癡人，哭我有什麼用？認真唸佛才可以。』於是跏趺而坐，面向西方，一同稱念佛名，直到燒完一炷香才去世。
律宗
法號聖可，嘉定人。三歲時失去母親，他的祖母帶他到蘇城圓通庵。不久后剃度出家，受具足戒。年少時喜歡禮佛，長大後學習《法華經》，但苦於不能理解經義。因此憤然前往金山寺、杭州崇福寺，參究數個冬季。回來后專修凈土法門。多次前往各處名山，供佛齋僧。五十三歲時，得了咳嗽的疾病，於是閉關不出，以西方凈土為期盼。到六十四歲，正月十五，召集眾僧和在家信徒，一同稱念佛名，到太陽偏西時，環顧左右，勸勉修行，說完話就去世了。
【English Translation】 English version The moon is clear, the wind fleeting. After cremation (teapijing), a collection of sarira (relics of Buddhist monks after cremation) was obtained, and a pagoda was built at Guanshan.
Benyin
His dharma name was Qisong, a native of Wuxian. He was often ill in his youth, so he vowed to become a monk. At the age of twenty-five, his parents sent him to Yuantong Nunnery in the city to be tonsured. Soon after, he received the full precepts (higher level precepts in Buddhism). He bought several houses to live in, naming it Guanhuan. He was pure in his observance of the precepts, diligently cultivated meritorious deeds, traveled to various famous temples, made offerings to the Buddha and fed monks, and dedicated the merit to the Pure Land. In August of that year, he returned from Jiuhua Mountain and began a period of repentance in the Great Compassion Repentance (a Buddhist repentance ritual). Just over two weeks later, he suddenly felt a slight illness and said, 'Is my life coming to an end?' So he stopped the repentance and focused on reciting the Buddha's name. In early October, he lay in bed for seven days, facing west on his right side, reciting the Buddha's name without interruption. Afterwards, he entrusted his affairs to his disciples and ordered them to recite the Amitabha Sutra. After reciting it three times, he passed away peacefully.
Suiqin
His dharma name was Yuecheng, a native of Wuxi. He became a monk at the age of nine. Later, he was inspired by a nun and focused on reciting the Buddha's name, without interruption whether walking or sitting. Soon after, he lived in Baiyi Nunnery in Nanyuan, Suzhou, restored the halls, and recited the Buddha's name even more earnestly. He received the full precepts at the age of fifty. At the age of fifty-five, in the third month of the fifty-third year of the Qianlong reign, at the first crow of the rooster, he summoned his disciples and said, 'I am about to leave.' The disciples said, 'Master, you have no other illnesses, why do you say such things?' And they wept. The master said, 'Foolish people, what is the use of crying for me? Earnestly reciting the Buddha's name is what you should do.' Then he sat in the lotus position, facing west, and recited the Buddha's name together until the incense stick was completely burned before passing away.
Lvzong
His dharma name was Shengke, a native of Jiading. He lost his mother at the age of three. His grandmother took him to Yuantong Nunnery in Suzhou. Soon after, he was tonsured and received the full precepts. He liked to worship the Buddha in his youth, and studied the Lotus Sutra when he grew up, but he struggled to understand the meaning of the sutra. Therefore, he went to Jinshan Temple and Chongfu Temple in Hangzhou in anger, and studied for several winters. After returning, he focused on cultivating the Pure Land practice. He went to various famous mountains many times, made offerings to the Buddha and fed monks. At the age of fifty-three, he contracted a cough, so he closed himself off and did not go out, hoping for the Western Pure Land. At the age of sixty-four, on the fifteenth day of the first month, he gathered monks and lay believers, and recited the Buddha's name together. When the sun was setting, he looked around, encouraged them to cultivate, and then passed away.
苦切。尋舉手稱西方極樂世界大慈大悲阿彌陀佛。如是者三。趺坐而逝。蓮華香滿室中。
佛琦
號見琳。長洲人。自少不願有家。既長。其母送閶門外雨華庵。剃染。尋受具戒。已而受城中崇佛庵尼道堅囑付。繼為庵主。募金千餘兩。造西方三聖旃檀像高八尺。歲結七日期場。集凈行僧。爲念佛會。歷諸名山。供佛飯僧。為常州天寧寺置田州畝。晚年專修凈業。將逝前三日。見菩薩現身兩童子侍。或言。聞菊華香。師曰。此青蓮華香也。乾隆五十六年八月晦。有近事女問疾。師令扶起。集眾焚香。稱佛名可二千聲。遂逝。
西舫匯征捲上 卍新續藏第 78 冊 No. 1551 西舫匯征
西舫匯征卷下
釋 秋波堂 瑞璋 輯
居塵卓行
烏長國王
萬機之暇。雅好佛法。嘗謂群臣曰。朕為人主。雖享福樂。不免生老病死無常之苦。聞西方佛國。誓願棲神。於是日夜精勤。唸佛行道。廣行佈施。利樂眾生。每日設一百僧齋。王與后妃。親手行食。時請名僧。咨扣妙法。三十餘年。精專無替。一日宮中見彌陀佛西方聖眾來迎。祥瑞不一。端坐示滅。神色怡悅。
劉程之
字仲思。彭城人。漢楚元王之後。妙善老莊。旁通百氏。少孤。事母以孝
【現代漢語翻譯】 現代漢語譯本 苦切。隨即舉手稱念西方極樂世界大慈大悲阿彌陀佛（Amitabha）。這樣唸了三次，便結跏趺坐而逝。當時蓮花的香氣充滿整個房間。
佛琦
法號見琳。是長洲人。從小就不願意成家。長大后，他的母親將他送到閶門外的雨華庵，剃度出家。不久之後，他受了具足戒。後來，他接受了城中崇佛庵的尼姑道堅的囑託，繼任為庵主。他募集了一千多兩銀子，建造了西方三聖（指阿彌陀佛、觀世音菩薩和大勢至菩薩）的旃檀木像，高八尺。每年都舉辦七天的佛事活動，聚集精進修行的僧人，舉行唸佛法會。他遊歷了各地的名山，供養佛、齋僧。他還為常州天寧寺購置了田地。晚年專心修習凈土法門。臨終前三天，他看見菩薩顯現，有兩個童子侍立在旁。有人說，聞到了菊花的香味。師父說，這是青蓮花的香味。乾隆五十六年八月三十日，有在家女居士前來問候病情。師父讓人扶他起來，聚集眾人焚香，稱念佛號大約兩千聲，於是安詳逝世。
《西舫匯征》捲上
《西舫匯征》卷下
釋 秋波堂 瑞璋 輯
居塵卓行
烏長國王
在處理政務之餘，非常喜歡佛法。他曾經對群臣說：『我作為一國之主，雖然享受榮華富貴，但也免不了生老病死這些無常的痛苦。聽說西方佛國非常美好，我發誓要將我的神識寄託在那裡。』於是他日夜精進，唸佛修行，廣行佈施，利益眾生。每天都設齋供養一百位僧人，國王和王后親自佈施食物。他時常邀請名僧，請教精妙的佛法。三十多年來，他精進專一，從不懈怠。有一天，在王宮中，他看見阿彌陀佛和西方聖眾前來迎接，出現了各種吉祥的徵兆。他端坐而逝，神色安詳喜悅。
劉程之
字仲思，是彭城人，漢楚元王的後代。他精通老子和莊子的學說，廣泛涉獵諸子百家的學問。年少時就失去了父親，以孝順母親而聞名。
【English Translation】 English version Kuqie. Immediately raised his hands and chanted 'Namo Amitabha (Amitabha) Buddha of Great Compassion and Great Vows in the Western Pure Land of Ultimate Bliss.' He did this three times, then sat in the lotus position and passed away. The fragrance of lotus flowers filled the entire room.
Foqi
His Dharma name was Jianlin. He was a native of Changzhou. From a young age, he was unwilling to marry. When he grew up, his mother sent him to Yuhua Hermitage outside Changmen, where he shaved his head and became a monk. Soon after, he received the full precepts. Later, he accepted the entrustment of the nun Daojian of Chongfo Hermitage in the city and succeeded her as the abbess. He raised more than a thousand taels of silver and built sandalwood statues of the Three Saints of the West (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva), eight feet tall. Every year, he held seven-day Dharma assemblies, gathering monks who diligently practiced, and held Amitabha recitation sessions. He traveled to famous mountains everywhere, making offerings to the Buddha and feeding monks. He also purchased fields for Tianning Temple in Changzhou. In his later years, he devoted himself to the Pure Land practice. Three days before his death, he saw the Bodhisattva appear with two attendants standing by his side. Someone said they smelled the fragrance of chrysanthemums. The master said, 'This is the fragrance of blue lotus flowers.' On the thirtieth day of the eighth month of the fifty-sixth year of the Qianlong reign, a laywoman came to inquire about his illness. The master asked to be helped up, gathered the assembly to burn incense, and chanted the Buddha's name about two thousand times, then passed away peacefully.
Xifang Huizheng, Volume 1
Xifang Huizheng, Volume 2
Compiled by Shi Qiubotang Ruizhang
Exemplary Conduct While Living in the World
King Wuchang
In his spare time from handling state affairs, he had a great fondness for Buddhism. He once said to his ministers, 'Although I, as the ruler of a country, enjoy wealth and happiness, I cannot escape the impermanent suffering of birth, old age, sickness, and death. I have heard that the Western Buddha Land is very beautiful, and I vow to entrust my spirit there.' Therefore, he diligently practiced day and night, reciting the Buddha's name, practicing good deeds, and benefiting all beings. Every day, he provided a vegetarian meal for a hundred monks, and the king and queen personally distributed the food. He often invited famous monks to inquire about the profound Dharma. For more than thirty years, he was diligent and focused, never slacking off. One day, in the palace, he saw Amitabha Buddha and the Western Saints coming to greet him, and various auspicious signs appeared. He sat upright and passed away, his expression peaceful and joyful.
Liu Chengzhi
His courtesy name was Zhongsi. He was a native of Pengcheng, a descendant of King Chu Yuan of the Han Dynasty. He was proficient in the teachings of Laozi and Zhuangzi and had a broad understanding of the various schools of thought. He lost his father at a young age and was known for his filial piety towards his mother.
聞。自負其才。不預時俗。初解褐為府參軍。謝安劉裕嘉其賢。相推薦。皆力辭。性好佛理。乃之廬山。傾心自托。遠公曰。官祿巍巍。欲何不為。答曰。君臣相疑。吾何為之。劉裕以其不屈。乃旌其號。曰遺民。及雷次宗周續之宗炳張詮畢穎之等同來廬山。遠公謂曰。諸君之來。豈宜忘凈土之遊乎。程之乃镵石為誓文。以志其事。遂于西林澗北。別立禪房。養志安貧。精研玄理。兼持禁戒。宗張等咸嘆仰之。嘗貽書關中。與什肇揚搉經義。著唸佛三昧詩。以見專念坐禪之意。始涉半載。即于定中。見佛光照。地皆作金色。居十五年。于正念佛中。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。引袈裟而披之。它日唸佛。又見入七寶池。蓮青白。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。及寤猶覺異香發於毛孔。乃自慰曰。吾凈土之緣至矣。復請僧轉法華經。近數百遍。后時廬阜諸僧畢集。程之對像焚香再拜而祝曰。我以釋迦遺教故。知有阿彌陀佛。此香先當供養釋迦牟尼佛。次供阿彌陀佛。複次供妙法蓮華經。所以得生凈土。由此經功德。愿令一切有情。俱生凈土。即與眾別。面西合掌而化。敕子雍積土為墳。勿用棺槨。時義熙六
【現代漢語翻譯】 現代漢語譯本： 聽聞程之（程之，人名）自恃才華，不隨波逐流。起初被授予府參軍的官職，謝安（謝安，人名）、劉裕（劉裕，人名）都讚賞他的賢能，互相推薦他，但他都堅決推辭。他生性喜愛佛理，於是前往廬山。傾心依附於慧遠（慧遠，人名）大師。慧遠大師說：『官位俸祿如此顯赫，你有什麼不想做的呢？』程之回答說：『君臣之間互相猜疑，我為何要去做官呢？』劉裕因為他堅決不屈服，就表彰他，賜予他『遺民』的稱號。等到雷次宗（雷次宗，人名）、周續之（周續之，人名）、宗炳（宗炳，人名）、張詮（張詮，人名）、畢穎之（畢穎之，人名）等人一同來到廬山，慧遠大師對他們說：『各位前來，難道可以忘記往生凈土的願望嗎？』程之於是鑿石為誓文，來記載這件事。於是在西林澗的北面，另外建立禪房，修身養性，安於貧困，精研玄妙的佛理，同時嚴持戒律。宗炳等人全都歎服敬仰他。程之曾經寫信到關中，與鳩摩羅什（鳩摩羅什，人名）、僧肇（僧肇，人名）、揚搉（揚搉，人名）探討經義，並著有《唸佛三昧詩》，來表達專心念佛坐禪的意願。剛過了半年，就在禪定中，見到佛光照耀，大地都變成金色。住了十五年後，在正念佛時，見到阿彌陀佛（阿彌陀佛，佛名）的玉毫光照耀，垂下手來安慰接引他。程之說：『怎麼才能讓如來為我摩頂，用衣服覆蓋我呢？』不久，佛就為他摩頂，拉過袈裟披在他身上。其他日子唸佛時，又見到自己進入七寶池，蓮花有青色和白色，池水清澈。有人脖子上有圓光，胸前顯現卍字，指著池水說：『這是八功德水，你可以飲用。』程之飲用池水，感到甘甜美好，醒來后仍然覺得奇異的香氣從毛孔中散發出來。於是說：『我往生凈土的因緣到了。』又請僧人轉讀《法華經》近數百遍。後來廬山的眾僧全部聚集，程之對著佛像焚香，再拜祝願說：『我因為釋迦牟尼佛（釋迦牟尼佛，佛名）的遺教，知道有阿彌陀佛。這炷香先應當供養釋迦牟尼佛，其次供養阿彌陀佛，再次供養《妙法蓮華經》。我所以能夠往生凈土，是因為這部經的功德。愿以此功德，令一切有情眾生，都往生凈土。』隨即與眾人告別，面向西方合掌而逝。他囑咐兒子程雍（程雍，人名）堆土為墳，不要用棺槨。當時是義熙六年（義熙六年，東晉年號）。
【English Translation】 English version: It is said that Cheng Zhi (程之, a personal name) was proud of his talent and did not conform to worldly customs. Initially, he was appointed as a military advisor, and Xie An (謝安, a personal name) and Liu Yu (劉裕, a personal name) both praised his virtue and recommended him, but he firmly declined. He was naturally fond of Buddhist principles, so he went to Mount Lu. He wholeheartedly entrusted himself to Master Huiyuan (慧遠, a personal name). Master Huiyuan said, 'Official positions and salaries are so prominent, what is it that you don't want to do?' Cheng Zhi replied, 'The ruler and his ministers suspect each other, why should I be an official?' Liu Yu, because of his firm refusal to submit, commended him and bestowed upon him the title 'Yimin' (遺民, a recluse). When Lei Cizong (雷次宗, a personal name), Zhou Xuzhi (周續之, a personal name), Zong Bing (宗炳, a personal name), Zhang Quan (張詮, a personal name), Bi Yingzhi (畢穎之, a personal name), and others came to Mount Lu together, Master Huiyuan said to them, 'Now that you have come, how can you forget the aspiration to be reborn in the Pure Land?' Cheng Zhi then carved a vow on stone to record this matter. So, north of the West Forest Stream, he established a separate meditation room, cultivated his character, lived in poverty, diligently studied the profound Buddhist principles, and strictly observed the precepts. Zong Bing and the others all admired and revered him. Cheng Zhi once wrote a letter to Guanzhong, discussing the meaning of the scriptures with Kumarajiva (鳩摩羅什, a personal name), Sengzhao (僧肇, a personal name), and Yang Nue (揚搉, a personal name), and wrote the 'Samadhi Poems on Mindfulness of Buddha' to express his intention of focusing on mindfulness of Buddha and meditation. After only half a year, in meditation, he saw the Buddha's light shining, and the earth all turned golden. After living there for fifteen years, while mindfully reciting the Buddha's name, he saw Amitabha Buddha's (阿彌陀佛, Buddha's name) urna light shining, and his hand reaching down to comfort and receive him. Cheng Zhi said, 'How can I have the Tathagata rub my head and cover me with his robe?' Soon, the Buddha rubbed his head and draped his kasaya over him. On other days, while reciting the Buddha's name, he saw himself entering the Seven Treasure Pond, with blue and white lotuses, and the water was clear. Someone with a halo around his neck and a swastika on his chest pointed to the water and said, 'This is the water of the Eight Meritorious Qualities, you can drink it.' Cheng Zhi drank the water and felt it was sweet and delicious, and when he woke up, he still felt a strange fragrance emanating from his pores. So he said, 'My karmic connection with the Pure Land has arrived.' He also asked monks to recite the Lotus Sutra nearly hundreds of times. Later, all the monks of Mount Lu gathered, and Cheng Zhi burned incense before the Buddha image, bowed twice, and prayed, 'Because of Shakyamuni Buddha's (釋迦牟尼佛, Buddha's name) teachings, I know there is Amitabha Buddha. This incense should first be offered to Shakyamuni Buddha, then to Amitabha Buddha, and then to the Wonderful Dharma Lotus Flower Sutra. The reason I can be reborn in the Pure Land is because of the merit of this sutra. May this merit cause all sentient beings to be reborn in the Pure Land.' Then he bid farewell to everyone, faced west, joined his palms, and passed away. He instructed his son Cheng Yong (程雍, a personal name) to pile earth for his grave and not to use a coffin. This was in the sixth year of Yixi (義熙六年, an era name of the Eastern Jin Dynasty).
年也。春秋五十九。
張野
字萊民。居潯陽柴桑。與淵明有婚姻契。野學兼華梵。尤善屬文。性孝友。田宅悉推與弟。一味之甘與九族共。州舉秀才南中郎府功曹。州治中徴拜散騎常侍。俱不就。入廬山。依遠公。與劉雷同尚凈業。及遠公卒。謝靈運為銘。野為序。首稱門人世服其義。義熙十四年。與家人別。入室端坐而逝。春秋六十九。
周續之
字道祖。雁門人。父後過江。因居豫章。八歲喪母。哀慼過於成人。十二詣范𡩋受業。通五經五緯。時號十經童子。養志閑居。窮研老易。公卿交辟無所就。入廬山。事遠公。預蓮社。以為身不可遺。余累宜絕。遂終身不娶。布衣蔬食。劉毅鎮姑熟。命為撫軍。復辟太學博士。俱不就。以嵇康高士傳。得出處之正。為之註釋。宋武帝北伐。太子居守。迎館安樂寺。入講禮月餘。復還山。江州太守劉柳。薦于武帝。辟太尉椽。不就。武帝踐祚。召至都間。館東郭外。乘輿行幸。問禮經。慠不可長。與我九齡射于矍圃三義。辨析精異。上甚說。或問。身為處士。時踐王廷。何也。答曰。心馳魏闕者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。時號通隱先生。續之素患風痹。不復堪講。乃移病鐘山。景平元年卒。春秋六十七。
張詮
【現代漢語翻譯】 張野，享年五十九歲。
張野
字萊民，居住在潯陽柴桑。與陶淵明有姻親關係。他的學識兼通華夏與佛家，尤其擅長寫作。天性孝順友愛，將田地住宅全部讓給弟弟，即使是一點點美味也與宗族分享。州里推舉他為秀才，南中郎府徵召他為功曹，州里任命他為治中，朝廷徵召他為散騎常侍，他都沒有就任。後來進入廬山，依附於慧遠大師，與劉雷一同崇尚凈土法門。慧遠大師去世后，謝靈運為他撰寫墓誌銘，張野為墓誌銘作序，開頭就稱讚門人世世代代都敬佩慧遠大師的道義。義熙十四年，他與家人告別，進入房間端坐而逝，享年六十九歲。
周續之
字道祖，雁門人。他的父親後來渡江，因此居住在豫章。八歲時喪母，哀傷悲痛超過了成年人。十二歲時前往范𡩋處求學，精通五經五緯，當時被稱為『十經童子』。他修身養性，隱居在家，深入研究《老子》和《易經》。公卿大臣多次徵召他，他都沒有就任。後來進入廬山，侍奉慧遠大師，參與蓮社。他認為身體不可遺棄，其餘的拖累應該斷絕，於是終身不娶，身穿布衣，吃粗茶淡飯。劉毅鎮守姑孰時，任命他為撫軍，又徵召他為太學博士，他都沒有就任。他從嵇康的《高士傳》中，得到了出仕和隱退的正確態度，併爲之註釋。宋武帝北伐時，太子留守，迎接他到安樂寺，為他講解禮儀一個多月，之後又回到山中。江州太守劉柳，向宋武帝推薦他，徵召他為太尉椽，他沒有就任。宋武帝即位后，召他到都城，安置在東郭外。皇帝親自前往拜訪，向他詢問禮經。宋武帝認為他傲慢不可助長，並說：『當年我九歲時在矍圃與他射箭，他辨析精微，與衆不同。』皇帝非常高興。有人問他：『身為隱士，卻時常出入朝廷，這是為什麼呢？』他回答說：『心中嚮往朝廷的人，會把江湖看作是束縛；情致與外物兩相忘卻的人，即使身處鬧市也如同在山洞一樣。』當時人們稱他為『通隱先生』。周續之一直患有風痹，不能再講學，於是稱病移居鐘山。景平元年去世，享年六十七歲。
張詮
【English Translation】 Zhang Ye, passed away at the age of fifty-nine.
Zhang Ye
Whose courtesy name was Laimin, lived in Chaisang, Xunyang. He had a marital bond with Tao Yuanming (a famous poet). Zhang Ye's learning encompassed both Chinese and Buddhist teachings, and he was particularly skilled in writing. He was naturally filial and fraternal, giving all his fields and residences to his younger brother, and sharing even a small delicacy with his extended family. The state recommended him as a 'xiucai' (a candidate in the imperial examination), the Southern Central Army Commandery summoned him as a 'gongcao' (an official title), the state appointed him as 'zhizhong' (an official title), and the court summoned him as a 'Sanqi Changshi' (an official title), but he did not accept any of these positions. Later, he entered Mount Lu and relied on Master Huiyuan (a famous Buddhist monk), and together with Liu Lei, he admired the Pure Land practice. After Master Huiyuan passed away, Xie Lingyun (a famous poet) wrote an epitaph for him, and Zhang Ye wrote a preface for the epitaph, praising at the beginning that the disciples admired Master Huiyuan's righteousness for generations. In the fourteenth year of Yixi (a Chinese era name), he bid farewell to his family, entered his room, and passed away while sitting upright, at the age of sixty-nine.
Zhou Xuzhi
Whose courtesy name was Daozu, was a native of Yanmen. His father later crossed the river, and thus he resided in Yuzhang. He lost his mother at the age of eight, and his grief exceeded that of an adult. At the age of twelve, he went to Fan Ning (a scholar) to study, and he was proficient in the Five Classics and the Five Weft Books, and was known as the 'Ten Classics Child'. He cultivated his character and lived in seclusion at home, deeply studying Laozi (the founder of Taoism) and the Book of Changes. Dukes and ministers repeatedly summoned him, but he did not accept any positions. Later, he entered Mount Lu and served Master Huiyuan, and participated in the White Lotus Society. He believed that the body should not be abandoned, and the rest of the burdens should be cut off, so he remained unmarried for life, wearing cloth clothes and eating simple meals. When Liu Yi (a general) was stationed in Gushu, he appointed him as 'Fujun' (an official title), and again summoned him as a 'Taixue Boshi' (an official title), but he did not accept any of these positions. He obtained the correct attitude towards entering and leaving officialdom from Ji Kang's (a famous scholar) 'Biographies of Lofty Men', and annotated it. When Emperor Wu of Song (a Chinese dynasty) launched the Northern Expedition, the crown prince stayed behind to guard the capital, and welcomed him to Anle Temple, where he lectured on etiquette for more than a month, and then returned to the mountain. Liu Liu, the governor of Jiangzhou, recommended him to Emperor Wu of Song, and summoned him as a 'Taiwei Chuan' (an official title), but he did not accept it. After Emperor Wu of Song ascended the throne, he summoned him to the capital and placed him outside the East City. The emperor personally visited him and asked him about the classics of etiquette. Emperor Wu of Song thought that he was arrogant and could not be helped, and said: 'When I was nine years old, I shot arrows with him in Qu Pu, and his analysis was precise and different.' The emperor was very happy. Someone asked him: 'As a recluse, why do you often enter and leave the court?' He replied: 'Those who yearn for the court will regard the rivers and lakes as shackles; those who forget both their emotions and external things will regard the market as a cave.' At that time, people called him 'Mr. Tongyin' (meaning 'Mr. Understanding Seclusion'). Zhou Xuzhi had been suffering from wind paralysis, and could no longer lecture, so he claimed illness and moved to Zhongshan. He passed away in the first year of Jingping (a Chinese era name), at the age of sixty-seven.
Zhang Quan
字秀碩。野之族子也。尚情高逸。酷嗜墳典。雖耕鋤。猶帶經不釋。朝廷徴為散騎常侍。不起。庾悅以其貧。起為潯陽令。笑曰。古人以容膝為安。若屈志就祿。何足為榮。乃入廬山。依遠公。研窮釋典。深有悟入。宋景平元年。無疾西向唸佛。安臥而卒。春秋六十五。
宗炳
字少文。南陽人。其母聦辯。富於學識。教授諸子。皆有成。炳妙善琴書。尤精玄理。殷仲堪桓玄。並以主簿辟。皆不就。劉裕領荊州。復辟為主簿。答曰。棲邱飲谷。三十年矣。乃入廬山築室。依遠公蓮社。久之兄臧為南平守。逼與俱還江陵。閑居絕俗。劉裕辟太尉椽。不就。二兄卒。累甚眾。頗營稼穡。武帝敕南郡長。時致餼賚。衡陽王義季在荊州。親至其室。炳角巾布衣。引見不拜。王曰。處先生以重祿可乎。對曰。祿如秋草。時過即腐。宋受禪。徴為太子舍人。元嘉初。徴為通直郎。太子建徴為中庶子。並不應。妻羅氏亦有高志。羅氏歿。炳哀之過甚。既而悲情頓釋。謂沙門慧堅曰。死生之分。未易可達。三複至教。方能遣哀。雅好山水。往必忘歸。西陟荊巫。南登衡岳。因結宇山中。懷尚平之志。以疾還江陵。嘆曰。老病俱至。名山不可再登。唯澄懷觀道。臥以游之。凡所游履。悉圖之於室。謂人曰。撫琴動操。欲令眾
【現代漢語翻譯】 現代漢語譯本：字秀，名碩（Shi Shuo），是野之（Ye Zhi）家族的子弟。他崇尚高潔的情操，酷愛古代典籍。即使在耕田鋤地時，也總是帶著經書不肯放下。朝廷徵召他擔任散騎常侍，他沒有應允。庾悅（Yu Yue）因為他貧困，想讓他擔任潯陽（Xunyang）縣令。秀碩笑著說：『古人認為能容納膝蓋的地方就足夠安身了，如果爲了俸祿而委屈自己的志向，又有什麼值得榮耀的呢？』於是他進入廬山，依附於遠公（Yuan Gong），深入研究佛經，頗有領悟。宋景平元年，他無病，面向西方唸佛，安詳地躺著去世了，享年六十五歲。
宗炳（Zong Bing）
字少文，南陽（Nanyang）人。他的母親聰明能幹，學識淵博，教授兒子們，都很有成就。宗炳擅長琴棋書畫，尤其精通玄學。殷仲堪（Yin Zhongkan）、桓玄（Huan Xuan）都曾徵召他擔任主簿，他都沒有就任。劉裕（Liu Yu）擔任荊州刺史時，再次徵召他擔任主簿，他回答說：『我已經隱居山林，過著清貧的生活三十年了。』於是他進入廬山建造房屋，依附於遠公的蓮社。過了很久，他的哥哥宗臧（Zong Zang）擔任南平（Nanping）太守，強迫他一起回到江陵（Jiangling）。他閑居在家，與世隔絕。劉裕徵召他擔任太尉椽，他沒有就任。他的兩個哥哥去世后，家裡的喪事很多，他稍微經營一些農業。宋武帝（Song Wudi）敕令南郡（Nanjun）郡長，按時送去糧食。衡陽王義季（Hengyang Wang Yiji）在荊州時，親自到他的住所拜訪。宗炳戴著頭巾，穿著布衣，引見但不下拜。義季說：『給予先生豐厚的俸祿可以嗎？』宗炳回答說：『俸祿就像秋天的草，時間過了就會腐爛。』宋朝接受禪讓后，徵召他擔任太子舍人。元嘉初年，徵召他擔任通直郎。太子劉義康（Liu Yikang）徵召他擔任中庶子，他都沒有應允。他的妻子羅氏（Luo Shi）也有高尚的志向。羅氏去世后，宗炳非常悲傷。不久之後，悲傷的情緒就消散了。他對沙門慧堅（Hui Jian）說：『生與死的界限，不容易理解。反覆研讀佛教的教義，才能消除悲哀。』他非常喜歡山水，常常流連忘返。他向西登上荊山（Jing Mountain）、巫山（Wu Mountain），向南登上衡山（Heng Mountain）。因此在山中建造房屋，懷有尚平（Shang Ping）的志向。因為生病回到江陵，嘆息說：『年老多病一起來到，名山不能再次登臨了。只有澄凈心懷，觀察大道，躺著來遊覽它們吧。』凡是他遊歷過的地方，都畫在房間里。他對人說：『撫琴彈奏，想要讓眾人...
【English Translation】 English version: Shi Shuo, styled Zixiu, was a member of the Ye family. He admired lofty sentiments and was deeply fond of ancient texts. Even while plowing and hoeing, he would carry scriptures with him, never letting them go. The court summoned him to serve as a Regular Attendant at the Palace Gate, but he declined. Yu Yue, seeing his poverty, wanted him to serve as the magistrate of Xunyang. Shuo smiled and said, 'The ancients considered a space to accommodate their knees sufficient for comfort. If I were to compromise my principles for the sake of emolument, what honor would there be?' Thereupon, he entered Mount Lu, relied on Master Yuan, and deeply studied the Buddhist scriptures, gaining profound insight. In the first year of Jingping during the Song dynasty, he faced west, recited the Buddha's name, and passed away peacefully in his sleep without illness, at the age of sixty-five.
Zong Bing
Styled Shaowen, was a native of Nanyang. His mother was intelligent and knowledgeable, and she taught her sons, all of whom achieved success. Bing excelled in playing the zither, calligraphy, and was particularly skilled in metaphysics. Yin Zhongkan and Huan Xuan both invited him to serve as their secretary, but he declined. When Liu Yu governed Jingzhou, he again invited him to serve as his secretary, but Bing replied, 'I have lived in seclusion in the hills and valleys for thirty years.' Thereupon, he entered Mount Lu and joined Master Yuan's Lotus Society. After a long time, his elder brother Zang became the governor of Nanping and compelled him to return to Jiangling. He lived in seclusion, isolated from the world. Liu Yu invited him to serve as a staff member of the Grand Commandant, but he declined. After the deaths of his two elder brothers, there were many funerals in the family, and he engaged in some farming. Emperor Wu of the Song dynasty ordered the governor of Nanjun to send him provisions regularly. When Prince Yiji of Hengyang was in Jingzhou, he personally visited Bing's residence. Bing, wearing a kerchief and cloth clothes, received him without bowing. The prince said, 'Would it be acceptable to offer you a generous salary?' Bing replied, 'Salaries are like autumn grass, they rot as soon as the season passes.' After the Song dynasty received the abdication, he was summoned to serve as a Gentleman of the Crown Prince's Household. In the early years of Yuanjia, he was summoned to serve as a Gentleman for Court Discussions. Prince Jian invited him to serve as a Middle Secretariat, but he declined all of these offers. His wife, Luo, also had lofty aspirations. After Luo's death, Bing was deeply saddened. Soon after, his grief subsided. He said to the monk Huijian, 'The boundary between life and death is not easy to understand. Only by repeatedly studying the Buddhist teachings can one dispel sorrow.' He had a great love for mountains and rivers, and he often forgot to return home. He ascended Mount Jing and Mount Wu to the west, and Mount Heng to the south. Therefore, he built a house in the mountains, cherishing the aspirations of Shang Ping. Due to illness, he returned to Jiangling, sighing, 'Old age and illness have both arrived, and I can no longer climb the famous mountains. I can only purify my mind, observe the Dao, and wander through them in my dreams.' He painted all the places he had visited in his room. He said to people, 'Playing the zither and performing...
山皆響。元嘉二十四年卒。春秋六十九。
雷次宗
字仲倫。豫章南昌人。博學明詩禮。入廬山。預蓮社。立館東林之東。元嘉十五年。召至京師。立學館雞籠山。置生徒百員。除給事中。不拜。久之還南昌。公卿祖道以送。學子侄書曰。吾童稚之年。已懷遠略。弱冠托廬山。事釋和上。游道餐風。二十餘載。淵匠既傾。復與汝曹。歸耕先壟。山居谷飲。忽復十年。及今未老。尚可厲志。成西歸之津樑。自今以往。家務大小。一勿見關。二十五年。召拜散騎常侍。不就。復徴詣京師。築室鐘山。謂之招隱館。每自華林園。入延賢堂。為太子諸王講禮經。是年無疾而卒。春秋六十三。子肅之頗傳素業。官至豫章郡丞。
闕公則
入廬山白蓮社。既逝。有同社人。至洛陽白馬寺。夜中為公則修忌祭。忽一時林木殿宇皆作金色。空中有聲曰。我是闕公則。祈生極樂國。今已得生矣。言訖無所見。
庾銑
新野人。梁武帝召為黃門侍郎。不赴。六時念佛。一夕見道人自稱願公。呼銑為上行先生。授香而去。四年愿公復至。遂化去。空中言上行先生已生安養。
高浩象
東平人。杜門靜坐。專誦無量壽經。觀中泛紅蕖于玉沼。初未見佛。乃即華上傾心致敬。遙睇佛之金容。光
【現代漢語翻譯】 現代漢語譯本： 山中都回響著聲音。元嘉二十四年去世，享年六十九歲。
雷次宗（Lei Cizong）： 字仲倫，豫章南昌人。博學多才，精通詩書禮儀。進入廬山，參與蓮社。在東林寺東邊建立學館。元嘉十五年，被召到京城，在雞籠山建立學館，設定學生一百名。朝廷授予他給事中的官職，但他沒有接受。很久之後回到南昌，公卿們在道路上為他送行。他寫信給學子們說：『我從小就懷有遠大的志向，二十歲時寄身於廬山，侍奉釋和上（Shiheshang）。遊歷山水，餐風飲露，已經二十多年了。淵匠（Yuangjiang）已經去世，我又和你們一起回到家鄉耕田。在山中居住，喝著泉水，不知不覺又過了十年。現在我還沒有老，還可以努力立志，成為通往西方極樂世界的橋樑。從今以後，家裡的事務，無論大小，都不要讓我過問。』元嘉二十五年，朝廷再次授予他散騎常侍的官職，他沒有就任。又被徵召到京城，在鐘山建造房屋，稱之為招隱館。他經常從華林園進入延賢堂，為太子和諸王講解禮經。這年無疾而終，享年六十三歲。他的兒子雷肅之（Lei Suzhi）頗能繼承他的學業，官至豫章郡丞。
闕公則（Que Gongze）： 進入廬山白蓮社。去世后，有同社的人到洛陽白馬寺，在夜裡為闕公則舉行忌日祭祀。忽然一時之間，林木殿宇都變成金色。空中有聲音說：『我是闕公則，祈求往生極樂世界，現在已經得生了。』說完就消失不見了。
庾銑（Yu Xian）： 新野人。梁武帝召他為黃門侍郎，他沒有去。他每天六時都念佛。一天晚上，他看見一位道人自稱願公（Yuangong），稱呼庾銑為上行先生，授予他香后離去。四年後，愿公再次到來，於是圓寂。空中有聲音說上行先生已經往生安養（Anyang）。
高浩象（Gao Haoxiang）： 東平人。閉門謝客，專心誦讀《無量壽經》（Amitabha Sutra）。在觀中，紅色的荷花在玉石水池中綻放。起初沒有見到佛，於是對著荷花傾心致敬，遙望佛的金身，光芒……
【English Translation】 English version: The mountains all echoed. He passed away in the twenty-fourth year of Yuanjia, at the age of sixty-nine.
Lei Cizong (雷次宗) (personal name): His courtesy name was Zhonglun. He was from Nanchang, Yuzhang. He was learned and well-versed in poetry and rites. He entered Mount Lu and participated in the Lotus Society. He established a school east of Donglin Temple. In the fifteenth year of Yuanjia, he was summoned to the capital and established a school on Mount Jilong, with one hundred students. He was offered the position of Attendant in Ordinary, but he declined. After a long time, he returned to Nanchang, and the dukes and ministers saw him off on the road. He wrote a letter to his students, saying, 'From my childhood, I had great ambitions. At the age of twenty, I entrusted myself to Mount Lu and served the Venerable Shiheshang (釋和上). Traveling and living in nature, it has been more than twenty years. Now that Yuangjiang (淵匠) has passed away, I am returning to my hometown to farm with you. Living in the mountains and drinking spring water, another ten years have passed unknowingly. Now that I am not yet old, I can still strive to become a bridge to the Western Pure Land. From now on, do not bother me with any household matters, big or small.' In the twenty-fifth year of Yuanjia, he was again offered the position of Regular Attendant, but he declined. He was again summoned to the capital and built a house on Mount Zhong, which he called Zhaoyin Hall. He often entered Yanxian Hall from Hualin Garden to lecture on the Book of Rites to the Crown Prince and princes. He died of illness that year, at the age of sixty-three. His son, Lei Suzhi (雷肅之), inherited his learning and became the Prefect of Yuzhang.
Que Gongze (闕公則) (personal name): He entered the White Lotus Society on Mount Lu. After his death, a member of the society went to Baima Temple in Luoyang and held a memorial service for Que Gongze at night. Suddenly, all the trees and temple buildings turned golden. A voice in the air said, 'I am Que Gongze, praying to be reborn in the Land of Ultimate Bliss, and now I have been reborn.' After speaking, he disappeared.
Yu Xian (庾銑) (personal name): He was from Xinye. Emperor Wu of Liang summoned him to be a Yellow Gate Attendant, but he did not go. He recited the Buddha's name six times a day. One night, he saw a Taoist who called himself Yuangong (愿公), addressed Yu Xian as Superior Practitioner, and gave him incense before leaving. Four years later, Yuangong came again and then passed away. A voice in the air said that Superior Practitioner had been reborn in Anyang (安養).
Gao Haoxiang (高浩象) (personal name): He was from Dongping. He closed his doors to guests and devoted himself to reciting the Amitabha Sutra (無量壽經). In the temple, red lotuses bloomed in the jade pond. At first, he did not see the Buddha, so he respectfully paid homage to the lotus flowers, gazing at the golden body of the Buddha, the light...
輝遠映。一夕見眾菩薩來迎。奄忽而化。
宋蒲
隋時恒州人。唸佛以小豆記數。滿三十石。設齋慶贊。佛二大士化作三僧。至會乞食。滿曰。弟子愿生西方。師來赴食。深副本心。事畢即見天花異香乘空而行。未久滿遂面西坐化。
李白
字太白。作金泥畫西方凈土變相併序云。我佛金天之西。日沒之所。去中華十萬億剎。有極樂世界焉。彼國之佛。身長六十萬億由旬。眉間白毫。向右宛轉。如五須彌山。目光清白。若四海水。端坐說法。湛然長存。沼明金沙。岸列珍樹。羅網彌覆。欄楯周張。硨磲琉璃。為樓殿之飾。玻璃瑪瑙。耀階砌之榮。皆諸佛所證。無虛言者。若已發願。未及發願。若已當生。未及當生。精念七日。必生其國。功德罔極。灼然難名。贊曰。向西日沒處。遙瞻大悲顏。目凈四海水。身光紫金山。勤念必往生。是故稱極樂。珠網珍寶樹。天花散香閣。圖畫了在眼。愿托彼道場。以此功德海。冥佑為舟梁。八十億劫罪。如風掃輕霜。庶觀無量壽。長睹玉毫光。
白居易
號香山居士。官太子太傅。初勸一百四十八人。結上生會。行念慈氏名。坐想慈氏容。愿當來世必生兜率。晚歲風痹。遂專志西方。祈生安養。𦘕西方變相一𨋀。為之愿曰。極樂世界清凈土。
【現代漢語翻譯】 現代漢語譯本：輝遠映，一天晚上看見眾多菩薩前來迎接，忽然之間就去世了。
宋朝的蒲某，是隋朝時恒州人。唸佛用小豆來記數，滿了三十石。於是設齋慶賀讚頌。佛和二位大士化作三位僧人，來到法會乞食。蒲某說：『弟子愿往生西方，希望師父來赴食，深深符合弟子的心願。』事情完畢后，就看見天花異香，乘空而行。不久，蒲某就面向西方坐化了。
李白，字太白。作金泥畫西方凈土變相，並作序說：『我佛在金天之西，太陽落山的地方，距離中華有十萬億佛剎之遙，有極樂世界。那個世界的佛，身長六十萬億由旬（yóu xún，長度單位），眉間白毫，向右宛轉，像五座須彌山（xū mí shān，佛教中的山名）。目光清澈明亮，像四大海水。端坐說法，湛然長存。水池裡有金色的沙子，岸邊排列著珍貴的樹木，羅網瀰漫覆蓋，欄桿周匝環繞。用硨磲（chē qú，一種海貝）、琉璃，作為樓殿的裝飾，用玻璃、瑪瑙，照耀著臺階的榮光。這些都是諸佛所證實的，沒有虛假之言。如果已經發愿，或者還未發願，如果已經當生，或者還未當生，精進唸佛七日，必定往生那個國度。功德無邊無際，確實難以言說。』
讚頌說：『向著西方太陽落山的地方，遙望大悲觀世音菩薩的容顏。眼睛清凈如同四大海水，身光如同紫金山。勤奮唸佛必定往生，因此稱之為極樂。珠網珍寶樹，天花散落在香閣。圖畫已經瞭然于眼，愿寄託于那個道場。用這功德之海，默默地保佑我作為舟梁。八十億劫的罪業，如同風吹掃輕霜。希望能夠見到無量壽佛，長久地瞻仰佛的玉毫光。』
白居易，號香山居士，官至太子太傅。起初勸一百四十八人，結上生會，修行唸誦慈氏菩薩（cí shì pú sà，即彌勒菩薩）的名號，靜坐觀想慈氏菩薩的容貌，願望將來必定往生兜率天（dōu shuài tiān，欲界天之一）。晚年患風痹，於是專心致志于西方凈土，祈求往生安養。繪製西方變相圖一幅，為之發願說：『極樂世界是清凈的國土。』
【English Translation】 English version: Hui Yuan Ying, one night saw many Bodhisattvas coming to greet him, and suddenly passed away.
Pu of the Song Dynasty, was a person from Hengzhou in the Sui Dynasty. He used small beans to count his recitations of the Buddha's name, reaching thirty shi (石, a unit of dry measure). He then held a vegetarian feast to celebrate and praise. The Buddha and two great Bodhisattvas transformed into three monks and came to the gathering to beg for food. Pu said, 'This disciple wishes to be reborn in the Western Pure Land, and hopes that the master will come to partake in the meal, deeply fulfilling this disciple's wish.' After the event, he saw heavenly flowers and fragrant scents riding through the air. Soon after, Pu sat facing west and passed away.
Li Bai, styled Taibai, created a painting of the Western Pure Land transformation using gold paint, and wrote a preface saying: 'My Buddha is in the west of Jintian (金天, Golden Heaven), the place where the sun sets, a distance of ten trillion Buddha-lands away from China. There is the Land of Ultimate Bliss. The Buddha of that world has a body that is six trillion yojanas (由旬, a unit of distance) in length. The white hair between his eyebrows curls to the right, like five Mount Sumerus (須彌山, the central mountain in Buddhist cosmology). His eyes are clear and bright, like the four great oceans. He sits upright, expounding the Dharma, eternally present. The ponds have golden sands, and the shores are lined with precious trees. Nets are spread all over, and railings surround the area. Tridacna (硨磲, a type of giant clam) and lapis lazuli are used as decorations for the pavilions and palaces, and crystal and agate illuminate the glory of the steps. These are all confirmed by the Buddhas, and there are no false words. If one has already made a vow, or has not yet made a vow, if one is already destined to be born there, or has not yet been destined to be born there, if one diligently recites the Buddha's name for seven days, one will surely be reborn in that land. The merits are boundless and immeasurable, truly difficult to describe.'
The praise says: 'Towards the west, where the sun sets, I gaze afar at the compassionate face of Avalokiteśvara (觀世音菩薩). His eyes are as pure as the four great oceans, and his body shines like a purple-gold mountain. Diligent recitation will surely lead to rebirth, therefore it is called the Land of Ultimate Bliss. Pearl nets and precious trees, heavenly flowers scattered in fragrant pavilions. The painting is already clear in my eyes, I wish to entrust myself to that sacred place. May this sea of merit silently protect me as a boat and bridge. The sins of eighty trillion kalpas (劫, an extremely long period of time) are like light frost swept away by the wind. May I be able to see Amitabha (無量壽佛), and gaze upon the jade-white light between his eyebrows for a long time.'
Bai Juyi, styled Xiangshan Jushi (香山居士, Layman of Fragrant Mountain), held the official position of Grand Tutor to the Crown Prince. Initially, he encouraged one hundred and forty-eight people to form an Upper Rebirth Society, practicing the recitation of the name of Maitreya Bodhisattva (慈氏菩薩), and meditating on the appearance of Maitreya Bodhisattva, wishing to be reborn in Tushita Heaven (兜率天, one of the heavens in the desire realm) in the future. In his later years, he suffered from wind-paralysis, and thus devoted himself to the Western Pure Land, praying for rebirth in the Land of Peace and Nourishment. He painted a transformation painting of the Western Pure Land, and made a vow for it, saying: 'The Land of Ultimate Bliss is a pure land.'
無諸惡道及眾苦。愿如我身病苦者。同生無量壽佛所。一夕唸佛。坐榻上。倏然而逝。
韋文晉
位觀察使。建西方道場。唸佛發願。一日正念佛中。忽面西加趺而化。異香滿室。內外皆聞。
并州汾陽老人
於法忍山。借房止宿唸佛。忽大光遍照。人見其登蓮臺而去。
鄭牧卿
榮陽人。舉家唸佛。唐開元中。病篤。有勸進魚肉者。確乎不許。手執香爐。求愿往生。忽異香蔚充。奄然長逝。舅尚書蘇颋。夢寶池蓮開。牧卿坐其上。
張元祥
長安人。常唸佛不輟。一日催家人云。西方聖人。待我齋畢。同往凈土。及事訖。果索香火。加趺面西而化。
李知遙
長安人。率眾為五會念佛(唐大曆中。法照師于衡州。開五會念佛。今李知遙為五會。應是師法於法照。五會者。當是五日為一會也)。忽出堂向空頂禮。空中有聲云。報汝李知遙。功成果自招。引君往凈土。同汝上金橋。即就床端坐而化。天香郁然。
馬子云
唐時舉孝廉。為涇縣尉。押租綱。赴京。遇風船溺。被系。乃專心念佛。五年後。遇赦。因入南陵山寺。持一食齋。忽謂人曰。吾一生坎軻。遂精持內教。今西方業成。行當往生安養。明日沐浴新衣。端坐合掌。異香滿戶。
【現代漢語翻譯】 現代漢語譯本 沒有各種惡道和種種痛苦。愿像我這樣身受病苦的人，都能一同往生到無量壽佛（Amitabha Buddha）的處所。有一個晚上唸佛，在坐榻上，忽然就去世了。
韋文晉
官位是觀察使。建造西方道場，唸佛發願。有一天正在念佛時，忽然面向西方，結跏趺坐而化去。奇異的香氣充滿房間，內外都能聞到。
并州汾陽老人
在法忍山，借房住宿唸佛。忽然大放光明，人們看見他登上蓮花臺而去。
鄭牧卿
榮陽人。全家唸佛。唐朝開元年間，病重。有人勸他吃魚肉，堅決不允許。手執香爐，祈求往生。忽然奇異的香氣濃郁充滿，安然長逝。他的舅舅尚書蘇颋（Sū Tǐng），夢見寶池中蓮花盛開，鄭牧卿坐在蓮花上。
張元祥
長安人。經常唸佛不停止。有一天催促家人說：『西方聖人，等待我齋飯完畢，一同前往凈土。』等到齋飯完畢，果然索要香火，結跏趺坐面向西方而化去。
李知遙
長安人。帶領眾人舉行五會念佛（唐朝大曆年間，法照（Fǎzhào）師在衡州，開創五會念佛。現在李知遙舉行五會，應該是傚法法照師。五會，大概是五天為一會）。忽然走出廳堂，向空中頂禮。空中有聲音說：『告訴李知遙，功德圓滿，自然感召。引導你前往凈土，與你一同登上金橋。』隨即在床上端坐而化去。天上的香氣濃郁。
馬子云
唐朝時被推舉為孝廉，擔任涇縣縣尉。押運租稅，前往京城。遇到風浪船沉沒，被拘禁。於是專心念佛。五年後，遇到大赦。因此進入南陵山寺，堅持一天只吃一餐。忽然對人說：『我一生坎坷，於是精進修持內教。現在西方凈土的功業已經成就，將要往生安養。』第二天沐浴更衣，端坐合掌，奇異的香氣充滿門戶。
【English Translation】 English version There are no evil paths and all kinds of suffering. May those who suffer from illness like me be reborn in the abode of Amitabha Buddha (無量壽佛). One night, while reciting the Buddha's name on his seat, he suddenly passed away.
Wei Wenjin (韋文晉)
He held the position of Observation Commissioner. He built a Western Pure Land practice center and made vows to recite the Buddha's name. One day, while reciting the Buddha's name, he suddenly sat in full lotus posture facing west and passed away. A strange fragrance filled the room, and everyone inside and outside could smell it.
An Old Man of Fen Yang in Bingzhou (并州汾陽老人)
He stayed overnight in a borrowed room on Mount Faren (法忍山) to recite the Buddha's name. Suddenly, a great light shone everywhere, and people saw him ascending a lotus platform and departing.
Zheng Muqing (鄭牧卿)
A native of Rongyang (榮陽). His whole family recited the Buddha's name. During the Kaiyuan era of the Tang Dynasty, he became seriously ill. Someone advised him to eat fish and meat, but he firmly refused. Holding an incense burner in his hands, he prayed for rebirth in the Pure Land. Suddenly, a strange and rich fragrance filled the air, and he peacefully passed away. His uncle, the Minister Su Ting (蘇颋), dreamed of lotus flowers blooming in a jeweled pond, with Zheng Muqing sitting on one of them.
Zhang Yuanxiang (張元祥)
A native of Chang'an (長安). He constantly recited the Buddha's name without ceasing. One day, he urged his family members, saying, 'The Western sages are waiting for me to finish my meal, and we will go to the Pure Land together.' After the meal was finished, he indeed asked for incense and candles, sat in full lotus posture facing west, and passed away.
Li Zhiyao (李知遙)
A native of Chang'an. He led the assembly in the Five Assemblies of Buddha Recitation (During the Dali era of the Tang Dynasty, Master Fazhao (法照) initiated the Five Assemblies of Buddha Recitation in Hengzhou (衡州). Now, Li Zhiyao is holding the Five Assemblies, which should be following the teachings of Master Fazhao. The Five Assemblies probably means one assembly every five days). Suddenly, he went out of the hall and prostrated towards the sky. A voice in the sky said, 'Tell Li Zhiyao, your merits are complete, and you will naturally be rewarded. I will guide you to the Pure Land and ascend the golden bridge with you.' Then he sat upright on his bed and passed away. A heavenly fragrance filled the air.
Ma Ziyun (馬子云)
During the Tang Dynasty, he was recommended as a Filial and Incorrupt candidate and served as the magistrate of Jing County (涇縣). He was escorting the tax tribute to the capital when the boat sank in a storm, and he was imprisoned. Thereupon, he devoted himself to reciting the Buddha's name. Five years later, he was pardoned. He then entered the Nanling Mountain Temple (南陵山寺) and maintained a one-meal-a-day fast. Suddenly, he said to people, 'My life has been full of hardships, so I diligently cultivate the inner teachings. Now, the work for the Western Pure Land is accomplished, and I am about to be reborn in the Land of Bliss.' The next day, he bathed, put on new clothes, sat upright with his palms together, and a strange fragrance filled the doorway.
喜曰。佛來迎我。言畢而沒。
于昶
唐天后朝。任并州錄事。晝決曹務。夜決冥司。每知災咎。陰為之備。都不形言。凡六年。丁母艱。持金剛經。更不復為冥吏。至八十四。將終。忽聞奇香。遽謂左右曰。有聖人迎我往西方。即唸佛而沒。
元子才
居潤州觀音寺。誦彌陀經唸佛。忽小疾。夜聞空中香氣樂音。似有人言。粗樂已過。細樂續來。君當行矣。唸佛而化。異香數日不散。
元子平
依京口觀音寺。唸佛誦經。忽聞空中音樂。即西向坐化。異香數日不絕。
張抗
仕石晉。為翰林學士。課大悲咒十萬遍。愿生西方。一日寢疾。唯唸佛號。忽謂家人曰。西方凈土。祇在堂屋西邊。阿彌陀佛坐蓮華上。見翁兒在蓮華池金沙地上。禮拜嬉戲。良久唸佛而化。翁兒抗之孫也。
鐘離瑾
會稽人。位至少師。幼事母任夫人。夫人精修凈業。年九十八。起居如常。忽戒瑾曰。人人有個彌陀。奈何拋去。唸唸無非極樂。不解歸來。翌日予將行矣。及晨起。焚香誦佛。過於常課。合掌而化。瑾日課利益二十事。后宰吉水。置一妾。從其女嫁審之。則舊令之女。報所親。緩納采。擬先遣前令女。所親復書曰。公安得獨為高誼。予有猶子。請平分奩具。俾同親
【現代漢語翻譯】 現代漢語譯本 喜曰：『佛來迎我。』言畢而沒。
于昶（人名）
唐天后朝，任并州錄事。白天處理官府事務，夜晚處理陰間事務。每當預知災禍，便暗中做好準備，從不 வெளிப்படையாக வெளிப்படுத்து. 這樣持續了六年。後來母親去世，便持誦《金剛經》，不再擔任陰間官吏。活到八十四歲時，將要去世。忽然聞到奇異的香味，便對身邊的人說：『有聖人來迎接我前往西方。』隨即唸佛而去世。
元子才（人名）
居住在潤州觀音寺。誦讀《彌陀經》並唸佛。忽然得了小病。夜裡聽到空中傳來香氣和音樂，好像有人說：『粗樂已經過去，細樂緊隨而來，您應當要走了。』唸佛後去世。奇異的香味持續了數日不散。
元子平（人名）
住在京口觀音寺。唸佛誦經。忽然聽到空中傳來音樂，便面向西方坐著去世。奇異的香味持續了數日不絕。
張抗（人名）
在石晉做官，擔任翰林學士。持誦《大悲咒》十萬遍，發願往生西方。一天生病，只念佛號。忽然對家人說：『西方凈土，就在堂屋西邊。阿彌陀佛（Amita Buddha，西方極樂世界的教主）坐在蓮花上，看見翁兒在蓮花池金沙地上，禮拜嬉戲。』過了很久，唸佛後去世。翁兒是張抗的孫子。
鐘離瑾（人名）
會稽人。官位至少師。從小侍奉母親任夫人。任夫人精進修習凈土法門。九十八歲時，生活起居如常。忽然告誡鐘離瑾說：『人人都有一個彌陀（Amita Buddha，西方極樂世界的教主），為何要拋棄？唸唸都離不開極樂世界，為何不解脫歸來？』第二天我要走了。』到了早晨，焚香誦佛，比平常的功課還要多。合掌而去世。鐘離瑾每天做二十件有益的事情。後來擔任吉水縣令，安置了一個小妾，讓她跟隨自己的女兒嫁給審之。得知是前任縣令的女兒，便告知親家，延緩了納采的日期，打算先送前任縣令的女兒走。親家回信說：『您怎麼能獨自做出如此高尚的行為？我有一個侄子，請平分嫁妝，讓她一同出嫁。』
【English Translation】 English version He happily said, 'The Buddha is coming to welcome me.' He finished speaking and passed away.
Yu Chang (person's name)
During the reign of Empress Wu Zetian of the Tang Dynasty, he served as a registrar in Bingzhou. He handled official duties during the day and affairs of the underworld at night. Whenever he foresaw disasters, he secretly prepared for them without revealing anything. This continued for six years. Later, when his mother passed away, he recited the Diamond Sutra and no longer served as an official of the underworld. At the age of eighty-four, he was about to pass away. Suddenly, he smelled a strange fragrance and said to those around him, 'A sage is coming to welcome me to the Western Pure Land.' He then recited the Buddha's name and passed away.
Yuan Zicai (person's name)
He lived in Guanyin Monastery in Runzhou. He recited the Amitabha Sutra and practiced Buddha-name recitation. Suddenly, he fell slightly ill. At night, he heard fragrant scents and musical sounds in the air, as if someone was saying, 'The coarse music has passed, and the fine music is coming next. You should be leaving soon.' He passed away after reciting the Buddha's name. The strange fragrance lingered for several days.
Yuan Ziping (person's name)
He resided in Guanyin Monastery in Jingkou. He recited the Buddha's name and chanted scriptures. Suddenly, he heard music in the air and passed away sitting facing west. The strange fragrance lingered for several days.
Zhang Kang (person's name)
He served in the Later Jin Dynasty as a Hanlin Academician. He recited the Great Compassion Mantra one hundred thousand times, vowing to be reborn in the Western Pure Land. One day, he fell ill and only recited the Buddha's name. Suddenly, he said to his family, 'The Western Pure Land is just west of the hall. Amitabha Buddha (the principal Buddha of the Western Pure Land) is sitting on a lotus flower, and I see my grandson Ong'er playing and worshiping on the golden sandy ground of the lotus pond.' After a long time, he passed away reciting the Buddha's name. Ong'er was Zhang Kang's grandson.
Zhongli Jin (person's name)
He was from Kuaiji. His official position was at least Junior Tutor. From a young age, he served his mother, Lady Ren. Lady Ren diligently cultivated the Pure Land practice. At the age of ninety-eight, her daily life was as usual. Suddenly, she warned Zhongli Jin, 'Everyone has an Amitabha (Amita Buddha, the principal Buddha of the Western Pure Land), why abandon him? Every thought is inseparable from the Land of Ultimate Bliss, why not understand and return?' 'I will be leaving tomorrow.' In the morning, she burned incense and recited the Buddha's name, doing more than her usual practice. She passed away with her palms together. Zhongli Jin did twenty beneficial things every day. Later, he served as the magistrate of Jishui County and settled a concubine, allowing her to marry Shen Zhi along with his daughter. He learned that she was the daughter of the former magistrate, so he informed his in-laws and delayed the betrothal date, intending to send the former magistrate's daughter away first. His in-laws replied, 'How can you alone perform such a noble act? I have a nephew, please divide the dowry equally and let her marry together.'
迎。公從之。忽夢舊令來謝曰。賤息荷收錄。已告之上帝。當十世有土。然公更一紀。應生凈土。尋為浙西憲。與慈雲懺主。論往生指要。清修彌篤。自夫人有栴檀佛像。常頂戴行道。公繼其志。像眉間忽迸出舍利數粒。未幾知開封府。忽夜半起。謂家人曰。夫人報我往生之期至矣。即加趺而逝。前一日舉家夢。公乘青蓮華座。仙樂異香。海眾迎之西去。計其年正一紀。
鐘離景
融少師第七子。官朝請大夫。常誦觀經。唸佛不輟。掛冠棄仕。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。彌陀秪在自己家。一夕命僧妙應。誦普賢行愿品。炷香敬聽畢。兩手作印而化。自任氏少師大夫。三世得生凈土。曾孫松居於婺。乾道中。奉祠吳郡。與寶積實師東平呂洎等。結社唸佛。無所疾。忽端坐西向。合掌而化。
文潞公
諱彥博。守洛陽日。嘗致齋。往龍山寺。禮佛入殿。忽見像壞墜地。略不加敬。有僧詰之。公曰。像既壞矣。瞻仰何益。僧云。像無新故。道不生滅。公聞之有省。作禮而出。后參凈嚴法師。誓集十萬人。為凈土會。普勸唸佛。臨終無疾。唸佛而化。
蘇軾
號東坡。官翰林學士。南遷日。畫彌陀像一軸。行
【現代漢語翻譯】 現代漢語譯本 迎接。鐘離景跟從了他。忽然夢見之前的縣令前來感謝說：『我的兒子承蒙您收留，我已經稟告給上帝了，應當有十世的土地。然而您再過十二年，應該往生凈土。』不久鐘離景擔任浙西憲，與慈雲懺主討論往生的重要方法，更加精進修行。自從夫人有了栴檀佛像（Sandalwood Buddha statue），常常頂戴佛像行走。鐘離景繼承夫人的志向，佛像眉間忽然迸出幾粒舍利（relics）。不久鐘離景知開封府。忽然半夜起身，對家人說：『夫人告訴我往生的日期到了。』隨即跏趺坐而逝。前一天全家夢見，鐘離景乘坐青蓮花座，仙樂飄飄，異香陣陣，眾多海眾迎接他向西而去。計算他的年齡正好是十二年。
鐘離景
是融少師的第七個兒子，官至朝請大夫。常常誦讀《觀經》（Contemplation Sutra），唸佛從不間斷。辭官不做，在儀真東園旁邊結茅屋居住。曾經說：『認識阿彌陀佛（Amitabha Buddha），阿彌陀佛，阿彌陀佛。不認識阿彌陀佛，奈何，奈何。不認識阿彌陀佛，阿彌陀佛更在西方之外。認識阿彌陀佛，阿彌陀佛就在自己家。』一天晚上命令僧人妙應，誦讀《普賢行愿品》（Samantabhadra's Practices and Vows），點燃香敬聽完畢，兩手結印而化。自從任氏少師大夫，三世都得以往生凈土。曾孫松居住在婺州，乾道年間，在吳郡奉祠，與寶積實師、東平呂洎等人，結社唸佛。沒有疾病，忽然端坐西向，合掌而化。
文潞公
名彥博。擔任洛陽長官時，曾經齋戒，前往龍山寺，禮佛進入大殿，忽然看見佛像損壞墜地，略微沒有加以尊敬。有僧人責問他，文潞公說：『佛像既然已經損壞了，瞻仰有什麼用？』僧人說：『佛像沒有新舊，道不生不滅。』文潞公聽了有所領悟，作禮而出。後來參拜凈嚴法師，發誓聚集十萬人，組成凈土會，普遍勸人唸佛。臨終沒有疾病，唸佛而化。
蘇軾
號東坡。官至翰林學士。被貶謫到南方時，畫了一幅阿彌陀佛像，隨身攜帶。
【English Translation】 English version He welcomed Zhongli Jing and followed him. Suddenly, he dreamed that the former magistrate came to thank him, saying, 'My son is grateful for your acceptance. I have already reported this to the Supreme God. He should have land for ten generations. However, you, sir, after another twelve years, should be reborn in the Pure Land.' Soon after, Zhongli Jing served as the Zhejiang West Commissioner and discussed the essential methods of rebirth with Master Ciyun, cultivating even more diligently. Since his wife had a Sandalwood Buddha statue, she often carried it on her head while walking. Zhongli Jing continued his wife's aspiration, and several relics suddenly burst forth from between the eyebrows of the statue. Soon after, Zhongli Jing knew he was to be the prefect of Kaifeng. Suddenly, he got up in the middle of the night and said to his family, 'My wife 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 Zhongli Jing was riding on a blue lotus seat, with celestial music and fragrance, and a multitude of beings welcomed him westward. Calculating his age, it was exactly twelve years.
Zhongli Jing
Was the seventh son of Junior Tutor Rong, holding the official title of Grand Master of Court Service. He often recited the Contemplation Sutra and constantly practiced Buddha-name recitation. He resigned from his official position and built a thatched hut next to the East Garden in Yizhen. He once said, 'Recognizing Amitabha Buddha, Amitabha, Amitabha. Not recognizing Amitabha Buddha, what to do, what to do. Not recognizing Amitabha Buddha, Amitabha is even beyond the West. Recognizing Amitabha Buddha, Amitabha is right in one's own home.' One night, he ordered the monk Miaoying to recite Samantabhadra's Practices and Vows, lit incense, respectfully listened to the end, and passed away with his hands forming a mudra. Since Grand Master Ren, three generations have been reborn in the Pure Land. His great-grandson Song lived in Wu, and during the Qiandao era, he served at the ancestral temple in Wu Commandery. Together with Master Baoji Shi and Lu Ji of Dongping, they formed a society to recite the Buddha's name. Without any illness, he suddenly sat upright facing west, joined his palms, and passed away.
Duke Wen of Lu
Whose personal name was Yanbo. While serving as the governor of Luoyang, he once observed a fast and went to Longshan Temple to pay homage to the Buddha. Upon entering the hall, he suddenly saw a Buddha statue broken and fallen to the ground, and he showed little respect. A monk questioned him, and Duke Wen of Lu said, 'Since the statue is already broken, what is the use of venerating it?' The monk said, 'The statue has no newness or oldness, and the Dao is neither born nor extinguished.' Duke Wen of Lu had an awakening upon hearing this, made a bow, and left. Later, he visited Dharma Master Jingyan and vowed to gather ten thousand people to form a Pure Land assembly, universally encouraging people to recite the Buddha's name. He passed away without illness, reciting the Buddha's name.
Su Shi
Whose literary name was Dongpo. He held the official position of Academician of the Hanlin Academy. During his exile to the south, he painted a portrait of Amitabha Buddha and carried it with him.
且佩帶。人問之。答曰。此軾生西方公據也。母夫人程氏歿。以簪珥遺貲。命工胡錫。繪彌陀像。以薦往生。又老泉曾於極樂院。造六菩薩像。蓋蘇氏之歸心三寶素矣。東坡臨終述偈云。生死猶如臂屈伸。情鐘我輩一酸辛。樂天不是蓬萊客。憑仗西方作主人。
楊杰
字次公。無為人。官尚書主客。遍歷禪林。參尋知識。晚年𦘕西方佛像。隨行觀念。舍壽之日。感佛來迎。端坐而化。
馬亮
官侍郎。守杭。詣靈山。學凈土業。慈雲為撰凈土行愿法門凈土往生略傳。臨終唸佛而逝。
子玗
朝奉。又依十疑論用心。在官閱教藏。誦經唸佛。皆有常課。忽一日易衣。唸佛端坐而化。有氣如青蓋。出戶騰空西去。幾筵時現瑞光。
玗之子
永逸。官宣義。每習十六觀。歷三十年。忽見三聖來迎。結印而化。頂熱有異香。
胡闉
官宣義。侍郎胡則之子。晚年致仕。笑傲西湖。與清照律師相善。一日有疾。問律師曰。一稱佛名。能滅八十億劫生死重罪。何也。師曰。佛大威德。眾生一稱其名。罪垢自消。如赫日正中。霜露何有。闉大感悟。一心念佛。請僧為之助。一日律師至。闉曰。荷二大士降臨甚久。師為懺悔發願。忽厲聲唸佛。安坐而化。
葛繁
【現代漢語翻譯】 現代漢語譯本：並且佩戴在身上。有人問他，他就回答說：『這是我往生西方的憑據。』蘇軾的母親程氏去世后，他用母親遺留的首飾錢，請工匠胡錫繪製彌陀佛像，以此來超薦母親往生西方。而且他的父親蘇老泉也曾在極樂院建造六菩薩像。可見蘇家歸心三寶由來已久。蘇東坡臨終時說偈語道：『生死猶如手臂屈伸，情愛執著使我們倍感酸辛。我蘇軾不是蓬萊仙島的客人，要憑仗西方極樂世界作為歸宿。』
楊杰（字次公），無為人。官至尚書主客。遍訪各處禪林，參訪名師。晚年繪製西方佛像，隨身攜帶觀想。臨終之日，感應到佛來迎接，端坐而化。
馬亮，官至侍郎，鎮守杭州。前往靈山，學習凈土法門。慈雲法師為他撰寫了《凈土行愿法門》和《凈土往生略傳》。臨終時念佛而逝。
子玗（朝奉），又依據《十疑論》用心修行。在任官期間閱讀佛教經典，誦經唸佛，都有固定的功課。忽然有一天更換衣服，唸佛端坐而化。有一道氣像青色的傘蓋，從屋裡升起騰空向西而去。他的幾筵上時常顯現瑞光。
子玗的兒子永逸，官至宣義。經常修習十六觀，經歷了三十年。忽然看見西方三聖前來迎接，結印而化。頭頂發熱，有奇異的香味。
胡闉，官至宣義，是侍郎胡則的兒子。晚年辭官，在西湖邊悠閑度日，與清照律師關係很好。有一天生病了，問律師說：『稱念一聲佛名，能滅除八十億劫生死重罪，這是為什麼呢？』律師說：『佛有大威德，眾生稱念他的名號，罪業自然消除，就像太陽當空照耀，霜露怎麼能存在呢？』胡闉聽后大為感悟，一心念佛，請僧人為他助念。有一天律師來了，胡闉說：『承蒙二位大士降臨很久了。』律師為他懺悔發願。胡闉忽然大聲唸佛，安然端坐而化。
【English Translation】 English version: Moreover, he wore it on his person. When people asked him, he would reply, 'This is my proof of rebirth in the Western Pure Land.' After the death of his mother, Lady Cheng, Su Shi used the money from her bequeathed jewelry to commission the artisan Hu Xi to paint an image of Amitabha Buddha (彌陀佛), in order to dedicate the merit to his mother's rebirth. Furthermore, his father, Su Laoquan (蘇老泉), had also built statues of the Six Bodhisattvas (六菩薩) at the Bliss Monastery. It is evident that the Su family's devotion to the Three Jewels (三寶) had long been established. On his deathbed, Su Dongpo (蘇東坡) recited a verse, saying, 'Birth and death are like the bending and stretching of an arm; emotional attachments cause us great sorrow. I, Su Shi, am not a guest of Penglai Island (蓬萊), but rely on the Western Pure Land as my final destination.'
Yang Jie (楊杰), styled Cigon (次公), was a native of Wuwei (無為). He served as the Director of the Ministry of Personnel. He traveled extensively to various Chan monasteries, seeking out knowledgeable teachers. In his later years, he painted images of the Western Buddha, carrying them with him for contemplation. On the day of his passing, he sensed the Buddha coming to greet him, and he passed away peacefully in a seated posture.
Ma Liang (馬亮) served as a Vice Minister and guarded Hangzhou (杭州). He went to Lingshan (靈山) to study the Pure Land practices. Ciyun (慈雲) composed for him the 'Pure Land Practices and Vows' and 'Brief Biography of Rebirth in the Pure Land'. He passed away reciting the Buddha's name.
Zi Yu (子玗), a Chaofeng (朝奉), also diligently practiced according to the 'Ten Doubts about Pure Land' (十疑論). While in office, he read the Buddhist canon, recited scriptures, and chanted the Buddha's name, all as part of his regular routine. Suddenly, one day, he changed his clothes, recited the Buddha's name, and passed away peacefully in a seated posture. A vapor resembling a blue canopy rose from his house and ascended westward into the sky. Auspicious light frequently appeared on his altar.
Zi Yu's son, Yongyi (永逸), served as a Xuanyi (宣義). He diligently practiced the Sixteen Contemplations (十六觀) for thirty years. Suddenly, he saw the Three Sages of the West (西方三聖) coming to greet him, formed a mudra, and passed away. His crown was warm, and there was an unusual fragrance.
Hu Yun (胡闉), served as a Xuanyi (宣義), and was the son of Vice Minister Hu Ze (胡則). In his later years, he retired from office and lived leisurely by West Lake (西湖), enjoying a good relationship with the Vinaya Master Qingzhao (清照). One day, he fell ill and asked the Vinaya Master, 'Why is it that reciting the Buddha's name once can eradicate the heavy sins of eighty billion kalpas of birth and death?' The Master replied, 'The Buddha has great power and virtue. When sentient beings recite his name, their sins naturally dissolve, just as the frost and dew cannot exist when the bright sun shines directly overhead.' Hu Yun was greatly enlightened, wholeheartedly recited the Buddha's name, and requested monks to assist him in his practice. One day, the Vinaya Master arrived, and Hu Yun said, 'I have been honored by the presence of the two great Bodhisattvas for a long time.' The Master performed repentance and made vows for him. Suddenly, Hu Yun loudly recited the Buddha's name and passed away peacefully in a seated posture.
澄江人。少登科第。官至朝散。凡官居私舍。必飾凈室。安設佛像。每入室禮誦。舍利從空而下。普勸道俗。同修凈業。皆服其化。有僧定中游凈土。見繁與王古侍郎同遊寶池行樹之間。俄聞繁無疾而化。
王古
儀真人。官禮部侍郎。與晦堂楊岐為禪侶。嘗作直指凈土決疑集。楊杰為序。又增補往生凈土傳。皆行於世。平時志在往生西方。臨終無所苦。忽滿室光明。端坐而化。有夢古乘蓮華西去者。
江公望
釣臺人。官司諫。少年登科。蔬食清修。述菩提文唸佛方便文。以勸道俗。有子蚤亡。託夢舅氏曰。欲稟大人。乞就天寧寺。看寶積經。庶得生善處。大人修行。功業已成。冥府有金字牌。云嚴州江公望。身居富貴。志慕苦空。躬事熏修。心無愛染。動靜不忘于佛法。言談罔失於宗風。名預脫于幽關。身必歸於凈土。宣和末。知廣德軍。一朝無疾。面西端坐而化。
王衷
居錢塘孤山。即林和靖之故跡。隱居自適。政和間。舉隱逸。朝廷旋以處士。后官至朝散大夫。潛心凈業。有大感悟。日誦彌陀經七遍。佛號萬聲。十九年未嘗間絕。一日無疾。沐浴面西。加趺而化。
張迪
居錢塘。官助教。從圓凈律師。授菩薩戒。咨問凈業法門。然臂香以為誓
【現代漢語翻譯】 現代漢語譯本 繁 澄江人。少年時就考中進士。官做到朝散大夫。凡是居住在官府或私宅，必定裝飾乾淨的房間，安放佛像。每次進入房間禮拜誦經，舍利子就從空中降落。普遍勸導僧人和俗人，一同修習凈土法門，都信服他的教化。有僧人在禪定中神遊凈土，看見繁和王古侍郎一同在寶池和成行的樹木間遊玩。不久后，繁無疾而終。
王古 儀真人。官至禮部侍郎。與晦堂楊岐是禪宗道友。曾經寫作《直指凈土決疑集》。楊杰為之作序。又增補《往生凈土傳》，都流傳於世。平時立志往生西方極樂世界。臨終時沒有痛苦，忽然滿屋光明，端坐而逝。有人夢見王古乘坐蓮花往西方去了。
江公望 釣臺人。官至司諫。少年時就考中進士。吃素食，生活清苦，修行佛法。撰寫《菩提文》、《唸佛方便文》，用來勸導僧人和俗人。有個兒子早逝，託夢給舅舅說：『想要稟告大人，請求到天寧寺，閱讀《寶積經》，或許能夠轉生到好的地方。大人修行，功業已經成就，冥府有金字牌，上面寫著嚴州江公望，身居富貴，心向往清苦空寂，親自修行，心中沒有愛戀染著，一舉一動都不忘佛法，言談沒有違背禪宗風範，名字已經從陰間除名，身必定歸於凈土。』宣和末年，擔任廣德軍的知軍。一天無疾而終，面向西方端坐而逝。
王衷 居住在錢塘孤山，就是林和靖的舊居。隱居生活，悠然自得。政和年間，被舉薦為隱逸之士。朝廷隨即授予處士的稱號，後來官至朝散大夫。潛心修習凈土法門，有很大的感悟。每天誦讀《彌陀經》七遍，唸佛號萬聲，十九年沒有間斷過。一天無疾而終，沐浴後面向西方，結跏趺坐而逝。
張迪 居住在錢塘。官至助教。跟隨圓凈律師，受菩薩戒。請教凈土法門，燃臂香作為誓言。
【English Translation】 English version Fan (Name of a person) A native of Chengjiang. He passed the imperial examination at a young age and rose to the position of Chaosan Daifu (Official Title). Whenever he resided in official or private residences, he would decorate a clean room and enshrine Buddhist images. Each time he entered the room to prostrate and recite scriptures, sarira (relics) would descend from the sky. He universally encouraged both monastics and laypeople to cultivate the Pure Land practice together, and all were convinced by his teachings. A monk, while in samadhi (meditative state), traveled to the Pure Land and saw Fan and Wang Gu, the Vice Minister, strolling among the jeweled ponds and rows of trees. Soon after, Fan passed away without illness.
Wang Gu (Name of a person) A native of Yi. He served as Vice Minister of the Ministry of Rites. He was a Chan (Zen) companion of Huitang Yangqi. He once wrote 'Direct Pointing to the Pure Land: Resolving Doubts,' for which Yang Jie wrote a preface. He also supplemented 'Biographies of Rebirth in the Pure Land,' both of which circulated widely. He usually aspired to be reborn in the Western Pure Land. At the time of his death, he experienced no suffering, and suddenly the room was filled with light. He passed away peacefully in a seated posture. Someone dreamed of Wang Gu riding a lotus flower to the West.
Jiang Gongwang (Name of a person) A native of Fishing Terrace. He served as a Supervising Secretary. He passed the imperial examination at a young age. He ate vegetarian food and lived a pure and austere life. He wrote 'Bodhi Essay' and 'Skillful Means for Mindfulness of Buddha' to encourage monastics and laypeople. He had a son who died young and appeared in a dream to his maternal uncle, saying, 'I wish to inform the adults that I would like to go to Tianning Temple to read the Baoji Sutra (Ratnakuta Sutra), so that I may be reborn in a good place. The adults' cultivation has achieved merit, and there is a golden plaque in the underworld that says: Jiang Gongwang of Yanzhou, though living in wealth and honor, aspires to a life of hardship and emptiness. He personally engages in cultivation, and his mind has no attachments. In movement and stillness, he does not forget the Buddha Dharma, and his speech does not deviate from the Chan tradition. His name has been removed from the registers of the underworld, and his body will surely return to the Pure Land.' At the end of the Xuanhe era, he was the military commissioner of Guangde. One day, without illness, he passed away peacefully in a seated posture facing west.
Wang Zhong (Name of a person) He lived on Gushan (Solitary Hill) in Qiantang, the former residence of Lin Hejing. He lived in seclusion, content with himself. During the Zhenghe era, he was recommended as a recluse. The court then granted him the title of Hermit, and later he rose to the position of Chaosan Daifu. He devoted himself to the Pure Land practice and had great insights. He recited the Amitabha Sutra seven times a day and chanted the Buddha's name ten thousand times, without interruption for nineteen years. One day, without illness, he bathed, faced west, and passed away peacefully in a lotus position.
Zhang Di (Name of a person) He lived in Qiantang. He served as an Assistant Instructor. He received the Bodhisattva precepts from Lawyer Yuanjing. He inquired about the Pure Land Dharma and burned incense on his arm as a vow.
。每唸佛。揚聲勇猛。至失音猶不已。一日謂圓凈曰。弟子近於靜室。見白色頻伽飛舞於前。又觀想中。見嬰孩綠𩬊合掌問訊。后三年。唸佛西望而化。
賈純仁
霅川人。官至郢倅。潛心凈業。長齋唸佛。因微疾。西向宴坐而逝。頂上白光圓相。異香滿室。
梅汝能
常熟人。仕至縣令。嘗有志凈業。忽夢僧授紙百幅。鑿破為二八字。以問東靈照師。師曰。二八十六也。豈十六觀經之謂乎。適一僧以經與之。忽不見。自是誦經唸佛。取名為往生。以見志。因邑中破山道生師。造丈六彌陀像。汝能施財百萬。為之妝飾。設齋慶懺。殿前池中。生雙頭白蓮一朵。其花百葉。當年冬。汝能無疾而終。未幾道生亦亡。
馮楫
遂寧人。號不動居士。由太學登第。初訪道禪林。晚年專崇凈業。作西方禮文彌陀懺儀。歸鄉郡作凈土會。感香爐中白光亙天舍利應現。靖康兵厄。名山藏經多毀。楫積俸資。造大藏經四十八藏。小藏四大部者亦四十八藏。造栴檀像彌陀九品化生。隨身奉供。后以給事中。出師瀘南。率道俗作繫念會。及鎮長沙。于廳事設高座。著僧衣登座。謝官吏。橫柱杖于膝上而化。
吳子才
字信叟。蘇郡人。與弟子章。同參云屋。受唸佛法門。精進無間。子才
【現代漢語翻譯】 現代漢語譯本：他每次唸佛，都大聲勇猛，直到聲音嘶啞也不停止。有一天，他對圓凈說：『弟子最近在靜室中，看見白色的頻伽鳥（妙音鳥）在面前飛舞。又在觀想中，看見嬰孩，頭頂綠髮，合掌問訊。』三年後，他念佛時面向西方，安詳往生。
賈純仁
是霅川人，官至郢州通判。他潛心修習凈土法門，長期素食唸佛。因患小病，面向西方端坐而逝。頭頂出現白色光環，異香充滿房間。
梅汝能
是常熟人，官至縣令。他曾立志修習凈土法門。忽然夢見一位僧人授予他一百張紙，鑿開后是『二八』二字。他以此請教東靈照師。照師說：『二八是十六，莫非是《十六觀經》的含義嗎？』恰好一位僧人將此經送給他，隨即不見。從此他誦經唸佛，取名為『往生』，以表達自己的志向。當時邑中的破山道生師，建造丈六高的彌陀佛像，梅汝能捐資百萬，為佛像裝飾，設齋慶賀懺悔。佛殿前的池塘中，生長出一朵雙頭白蓮，花瓣有一百片。當年冬天，梅汝能無疾而終。不久，道生也去世了。
馮楫
是遂寧人，號不動居士。由太學考中進士。起初在禪林尋訪佛道，晚年專心修習凈土法門。他創作了《西方禮文彌陀懺儀》。回到家鄉郡里，設立凈土會。感應到香爐中出現白色光芒直衝天空，舍利顯現。靖康年間發生戰亂，名山中的藏經大多被毀。馮楫積攢俸祿，建造大藏經四十八藏，小藏四大部類的也有四十八藏。他還製造栴檀木的彌陀九品化生像，隨身供奉。後來他以給事中的身份，出師瀘南，率領道士和百姓舉行繫念法會。等到鎮守長沙時，他在廳堂設定高座，穿著僧衣登上座位，向官吏告別，將柱杖橫放在膝上，安詳往生。
吳子才
字信叟，是蘇州人。與弟子章，一同參拜云屋禪師，接受唸佛法門。精進修行，從不間斷。吳子才
【English Translation】 English version: Every time he recited the Buddha's name, he did so loudly and vigorously, not stopping even when his voice became hoarse. One day, he said to Yuanjing: 'Recently, in my quiet room, I saw a white Kalaviṅka (bird with a beautiful voice) dancing in front of me. Also, in my visualization, I saw an infant with green hair on his head, joining his palms in salutation.' Three years later, while reciting the Buddha's name, he faced west and passed away peacefully.
Jia Chunren
Was a native of Zhouchuan, who served as the vice-prefect of Yingzhou. He devoted himself to the Pure Land practice, maintaining a vegetarian diet and reciting the Buddha's name for a long time. Due to a minor illness, he passed away while sitting in meditation facing west. A white halo appeared above his head, and the room was filled with a strange fragrance.
Mei Runeng
Was a native of Changshu, who served as a county magistrate. He once aspired to practice the Pure Land path. Suddenly, he dreamed of a monk giving him a hundred sheets of paper, which were chiseled to reveal the two characters 'two eight'. He asked Dong Lingzhao about this. The master said, 'Two eights are sixteen, could it be referring to the Sixteen Contemplations Sutra?' Coincidentally, a monk gave him this sutra and then disappeared. From then on, he recited the sutras and the Buddha's name, taking the name 'Rebirth' to express his aspiration. At that time, the monk Daosheng of Poshan in the county was building a sixteen-foot-tall Amitābha (Buddha of Infinite Light) statue. Mei Runeng donated a million coins to decorate the statue and held a vegetarian feast to celebrate and repent. In the pond in front of the hall, a double-headed white lotus flower with a hundred petals grew. In the winter of that year, Mei Runeng died without illness. Soon after, Daosheng also passed away.
Feng Ji
Was a native of Suining, known as Layman Budong (Immovable). He passed the imperial examination from the Imperial Academy. Initially, he sought the Dao in Chan monasteries, and in his later years, he devoted himself to the Pure Land practice. He composed the 'Western Liturgy Amitābha Repentance Ritual'. Returning to his hometown, he established a Pure Land society. He sensed a white light soaring into the sky from the incense burner, and relics manifested. During the Jingkang era, many of the sutras in famous mountains were destroyed. Feng Ji accumulated his salary to create forty-eight sets of the Great Treasury of Sutras, and also forty-eight sets of the smaller Four-Part Treasury. He also created sandalwood images of Amitābha's Nine Grades of Rebirth, which he carried with him for worship. Later, as a consultant official, he led troops to Lunan, leading Daoists and common people in a mindfulness practice. When he was stationed in Changsha, he set up a high seat in the hall, put on monastic robes, ascended the seat, bid farewell to the officials, and passed away peacefully with his staff across his lap.
Wu Zicai
His courtesy name was Xinshou, and he was from Suzhou. Together with his disciple Zhang, he visited Chan Master Yunwu and received the Pure Land Dharma door of reciting the Buddha's name. He practiced diligently without interruption. Wu Zicai
致仕之後。預作一棺。夜臥其中。令童子擊棺而歌曰。吳信叟歸去來。三界無安不可住。西方凈土有蓮胎。及早回頭歸去來。自從而和之。一日令家人靜聽空中聞天樂之聲。即曰。清清界中。失念來此。金臺既至。吾當行。言訖而逝。
錢象祖
天臺居號止庵。守金陵日。問道于保寧全無用。尤以凈土真修爲念。嘗于鄉州。建接對十處。皆以凈土極樂等名之。創止庵高僧寮。為延僧談道之所。自左相辭歸。益進凈業。嘉定四年二月。微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超于彼。今日遙知一朵開。后二日僧有問疾者。公曰。我不貪生。不怖死。不生天。不為人。唯求生凈土耳。言訖加趺而逝。時天鼓震響。異香芬鬱。未終之前。子侄郡人同夢。空中有云。錢丞相當生西方蓮宮。為慈濟菩薩。
王仲回
無為人。官司士參軍。因楊杰為說凈土之法。唸佛益進。未亡前七日。預別故舊。端坐而化。時杰守丹陽。夢仲回來謝云。向蒙指示。今得往生。再拜而去。已而訃至。
張榆
官兩浙都總管。期生凈土。刻勵唸佛。闔門長幼靡不從化。鑿池栽蓮。日率妻子。課佛萬遍。孝宗皇帝親書蓮社二字。賜焉。
陸沅道
號省庵。住明之橫溪。晨起焚香趺
【現代漢語翻譯】 現代漢語譯本 致仕之後，預先準備好一口棺材，晚上就睡在裡面，讓童子敲擊棺材並唱道：『吳信叟（人名）該回去了，三界（欲界、色界、無色界）沒有安穩之處不可留戀，西方凈土有蓮花化生之胎，及早回頭歸去吧。』吳信叟自己也跟著唱和。有一天，他讓家人安靜地傾聽，聽到空中傳來天樂之聲，就說：『我本清凈界中人，因一念之差來到這裡。現在金臺（迎接往生者的蓮花臺）已經到了，我應當走了。』說完就去世了。
錢象祖（人名）
天臺人，自號止庵。在金陵做官時，向保寧全無用（人名）請教佛法，尤其以凈土法門的真修實證爲念。曾經在鄉州建造接引臺十處，都以凈土、極樂等名稱命名。建立止庵高僧寮，作為邀請僧人談論佛法的地方。自從從左丞相的位置辭官回家后，更加精進修習凈業。嘉定四年二月，略有小病，寫下偈語說：『蓮花的香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清凈超過了那裡，今日遙知有一朵蓮花為我開放。』兩天後，有僧人來探望他的病情，錢象祖說：『我不貪戀生存，不畏懼死亡，不求生天，也不求做人，只求往生凈土罷了。』說完就結跏趺坐而去世。當時天空鼓聲震響，異香芬芳濃郁。在他去世之前，子侄和郡里的人都做了同一個夢，夢見空中有云說：『錢丞相應當往生西方蓮宮，成為慈濟菩薩。』
王仲回（人名）
無為人，擔任司士參軍。因為楊杰（人名）為他講述凈土法門，唸佛更加精進。去世前七天，預先與親朋故舊告別，端坐而化。當時楊杰擔任丹陽的太守，夢見王仲回來感謝他說：『先前蒙您指示，現在得以往生。』說完再拜而去。不久，訃告就到了。
張榆（人名）
官至兩浙都總管。期望往生凈土，刻苦勉勵唸佛。全家老少沒有不跟隨他修行的。開鑿池塘種植蓮花，每天帶領妻子兒女，唸佛萬遍。孝宗皇帝親自書寫『蓮社』二字，賜給他。
陸沅道（人名）
號省庵，住在明朝的橫溪。每天早晨起來焚香結跏趺坐。
【English Translation】 English version After retiring from official duties, he prepared a coffin in advance and slept in it at night, instructing a young servant to strike the coffin and sing: 'Wu Xin Sou (person's name) should return, there is no peace in the Three Realms (Desire Realm, Form Realm, Formless Realm) to linger in, the Western Pure Land has a lotus birth, turn back early and return.' Wu Xin Sou himself would join in the singing. One day, he asked his family to listen quietly and they heard celestial music in the air. He then said: 'Originally from the pure realm, I came here due to a moment of delusion. Now that the golden platform (lotus platform to receive those reborn in the Pure Land) has arrived, I should depart.' After saying this, he passed away.
Qian Xiang Zu (person's name)
From Tiantai, he styled himself Zhi An. While serving as an official in Jinling, he sought guidance from Bao Ning Quan Wu Yong (person's name), especially focusing on the true practice and realization of the Pure Land Dharma. He once built ten reception platforms in his hometown, all named after Pure Land, Bliss, etc. He created the Zhi An High Monk Residence as a place to invite monks to discuss the Dharma. Since resigning from the position of Left Prime Minister and returning home, he became even more diligent in cultivating Pure Land practices. In the second month of Jiading four years, he had a slight illness and wrote a verse saying: 'The fragrance of lotus comes from the Buddha-land, on the crystal ground there is no fine dust. My heart is purer than that place, today I know remotely that a lotus is blooming for me.' Two days later, when a monk came to inquire about his illness, Qian Xiang Zu said: 'I do not crave life, I do not fear death, I do not seek rebirth in heaven, nor do I seek to be a human, I only seek rebirth in the Pure Land.' After saying this, he sat in full lotus posture and passed away. At that time, the sound of heavenly drums vibrated and the fragrance was rich and fragrant. Before his death, his sons, nephews, and people of the county all had the same dream, dreaming that there were clouds in the sky saying: 'Chancellor Qian should be reborn in the Western Lotus Palace, becoming a Compassionate Savior Bodhisattva.'
Wang Zhong Hui (person's name)
From Wuwei, he served as a Staff Officer. Because Yang Jie (person's name) explained the Pure Land Dharma to him, he became more diligent in reciting the Buddha's name. Seven days before his death, he bid farewell to his relatives and friends in advance, and passed away while sitting upright. At that time, Yang Jie was the prefect of Danyang, and dreamed that Wang Zhong Hui came to thank him, saying: 'I was previously instructed by you, and now I am able to be reborn.' After saying this, he bowed twice and left. Soon after, the obituary arrived.
Zhang Yu (person's name)
Served as the Chief Commander of Liangzhe. He hoped to be reborn in the Pure Land and diligently encouraged the recitation of the Buddha's name. Everyone in the family, young and old, followed him in practice. He dug a pond and planted lotus flowers, and led his wife and children to recite the Buddha's name ten thousand times every day. Emperor Xiaozong personally wrote the words 'Lotus Society' and bestowed them upon him.
Lu Yuan Dao (person's name)
Styled himself Sheng An, lived in Hengxi of the Ming Dynasty. He would burn incense and sit in full lotus posture every morning.
坐。目不他瞬。首唱偈曰。盥手清晨貝葉開。不求諸福不禳災。世緣斷處從他斷。劫火光中舞一回。然後唸誦。不緩不急。聲如貫珠。每日法華一遍。彌陀萬聲。一意西馳。年八十五。沐浴整衣而逝。洎殮。忽聞蓮華馥郁之氣。皆不知來處。近挹之。蓋出自口中。
王日休
龍舒人。為國學進士。著六經訓傳數十萬言。一朝捐之曰。是皆業習。非究竟法。吾其為西方之歸。即布衣蔬食。惟佛是念。日課千拜。夜分乃寢。嘗為凈土文十卷。簡易明白。覽者無不信服。一夕厲聲唸佛。久之忽曰。佛來接我也。屹然立化。邦人夢。一青童引之西去。
房翥
暴亡入冥。府王曰。據善簿。君曾勸一老人唸佛。彼已得生凈土。君乘此福。亦合得生。翥曰。尚欲誦金剛經萬卷。即而放還。后卒償其愿。臨終異相。不違先報。
孫抃
武林人。號無諍居士。幼學易。因曰。易所以窮理盡性。何必區區為進取計。掩關晦跡。居絕俗務。沙門守寧與之交。謂曰。白樂天以儒修身。以釋治性。君聞之乎。抃深契僧語。日閱華嚴金剛彌陀經。嘗夢至蓮池。與清照亨律師。同立其側。又夢一人持書。金字梵體。讀之不解。人曰。請十三日齋耳。十二月十三日。忽得疾。請妙光律師。欲為祈禱。抃曰。生死
【現代漢語翻譯】 現代漢語譯本 坐下。眼睛一眨不眨。首先唱誦偈語說：『清晨洗手打開貝葉經，不求各種福報也不祈求消災。世俗的緣分該斷就讓它斷，在劫火的光芒中舞蹈一回。』然後唸誦佛經，不快不慢，聲音如同串珠一般圓潤。每天誦讀《法華經》一遍，唸誦阿彌陀佛名號一萬聲，一心向往西方極樂世界。八十五歲時，沐浴更衣后安詳去世。入殮時，忽然聞到蓮花的濃郁香氣，大家都不知道從哪裡來的。靠近一聞，原來是從他的口中散發出來的。
王日休（人名）
龍舒（地名）人。是國學進士。著有《六經訓傳》數十萬字。有一天全部燒掉，說：『這些都是業力的習氣，不是究竟的解脫之法。我應該往生西方極樂世界。』於是身穿粗布衣，吃粗茶淡飯，一心念佛。每天禮拜一千次，到深夜才睡覺。曾經寫了《凈土文》十卷，簡明易懂，讀者沒有不信服的。一天晚上大聲唸佛，過了很久忽然說：『佛來接我了！』然後安然站立著往生了。當地人夢見一個青衣童子引導他向西而去。
房翥（人名）
突然去世後進入陰間。閻王說：『根據善行簿記載，你曾經勸一位老人唸佛，他已經往生凈土。你憑藉這個福報，也應該可以往生。』房翥說：『我還想誦《金剛經》一萬卷。』於是被放回陽間。後來去世時償還了這個願望，臨終時的奇異景象，與之前的預報相符。
孫抃（人名）
武林（地名）人，號無諍居士。年輕時學習《易經》，因此說：『《易經》是用來窮究事理、達到本性的，何必只爲了追求功名利祿而費心。』於是閉門謝客，隱居起來，斷絕世俗事務。沙門（出家人）守寧與他交往，對他說：『白樂天用儒學修身，用佛學來治理心性，您聽說過嗎？』孫抃深契合僧人的話，每天閱讀《華嚴經》、《金剛經》、《彌陀經》。曾經夢見自己到了蓮池，與清照（人名）和亨律師（僧人職稱）一同站在旁邊。又夢見一個人拿著書，書上的字是金色的梵文，讀了也不明白。那人說：『請在十三日持齋吧。』十二月十三日，忽然得了疾病。請妙光律師來為他祈禱。孫抃說：『生死
【English Translation】 English version He sat. His eyes did not move. He first chanted a verse, saying, 'Having washed my hands, I open the palm-leaf scripture in the clear morning. I seek neither blessings nor pray to avert disasters. When worldly ties are to be severed, let them be severed. I will dance once in the light of the kalpa fire.' Then he recited the scriptures, neither too fast nor too slow, his voice like a string of pearls. He recited the Lotus Sutra (法華經) once every day and chanted the name of Amitabha (彌陀) ten thousand times, his mind focused on the Western Pure Land. At the age of eighty-five, he bathed and dressed and passed away peacefully. When he was being placed in the coffin, suddenly a rich fragrance of lotus flowers was smelled. No one knew where it came from. Upon approaching, it was found to be emanating from his mouth.
Wang Rixiu (王日休) (person's name)
A native of Longshu (龍舒) (place name). He was a jinshi (進士) (successful candidate in the highest imperial examinations) of the Imperial Academy. He wrote hundreds of thousands of words of commentaries on the Six Classics. One day, he burned them all, saying, 'These are all habits of karma, not the ultimate Dharma. I should be reborn in the Western Pure Land.' Thereupon, he wore coarse clothes and ate simple food, focusing solely on reciting the Buddha's name. He prostrated himself a thousand times every day and went to bed late at night. He once wrote ten volumes of 'Pure Land Essays,' which were simple and easy to understand, and all who read them were convinced. One night, he loudly recited the Buddha's name. After a long time, he suddenly said, 'The Buddha is coming to receive me!' Then he stood upright and passed away peacefully. The local people dreamed that a boy in green robes was guiding him westward.
Fang Zhu (房翥) (person's name)
He died suddenly and entered the underworld. King Yama said, 'According to the record of good deeds, you once persuaded an old man to recite the Buddha's name, and he has already been reborn in the Pure Land. By virtue of this merit, you should also be able to be reborn.' Fang Zhu said, 'I still wish to recite the Diamond Sutra (金剛經) ten thousand times.' Thereupon, he was released back to the world. Later, when he died, he fulfilled his vow. The extraordinary signs at his death were consistent with the previous prediction.
Sun Bian (孫抃) (person's name)
A native of Wulin (武林) (place name), he was known as Layman Wuzheng. He studied the I Ching (易經) in his youth and said, 'The I Ching is for investigating principles and realizing one's nature. Why bother striving for fame and fortune?' Thereupon, he closed his doors to guests, lived in seclusion, and cut off worldly affairs. The shramana (沙門) (monk) Shou Ning associated with him and said to him, 'Bai Letian cultivated himself with Confucianism and governed his nature with Buddhism. Have you heard of this?' Sun Bian deeply agreed with the monk's words and read the Avatamsaka Sutra (華嚴經), the Diamond Sutra (金剛經), and the Amitabha Sutra (彌陀經) every day. He once dreamed that he had arrived at a lotus pond and was standing beside Qingzhao and Lawyer Heng. He also dreamed that a person was holding a book with golden Sanskrit characters, which he could not understand. The person said, 'Please observe a fast on the thirteenth day.' On the thirteenth day of the twelfth month, he suddenly fell ill. He asked Lawyer Miaoguang to pray for him. Sun Bian said, 'Life and death
已定。何必禱之。乃與開導往生凈土之旨。即加趺作印。西向坐化。翌日清照至。為入龕。歸庵三日。亦坐亡。應同立蓮池之讖。
王闐
四明慈溪人。號無功叟。凡禪林宗旨。天臺教門。無不通達。著凈土自信錄。以明三身四土之旨。晚年專心念佛。西向加趺而化。異香滿室。焚龕獲舍利。如菽者百八粒。
孫忠
四明人。蔬食持戒。蚤慕西方。于郡城東。筑庵鑿二池。種白蓮。臨池建閣。月集道俗念佛。期以三日。後於病中。請道俗百人繫念。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。二子相繼唸佛坐化。嘗因唸佛見佛身現空中。即白佛言。惟愿我佛少駐。使我二子同獲瞻禮。即走外尋二子歸。佛為駐立良久。後人因名其地。曰駐佛巷。
昝定國
號省齋。為州學諭。常唸佛。讀凈土諸經。結西歸社。以勸人。嘉泰初。于小江慧光。建凈土院。結石塔于池心。為鄉民火焚藏骨之所。印施唸佛圖。月二八集僧俗。就凈土院。諷觀經唸佛。以為常。嘉定四年。夢青童告曰。佛令召君。三日當生彼國。至日沐浴更衣。端坐唸佛而化。
樓汾
四明晝錦名門也。因兄寶洲。究明佛理。每與沙門談道。汾必從旁樂聽。年二十二。忽得疾
【現代漢語翻譯】 現代漢語譯本：已經註定（往生），何必再祈禱呢？於是（某人）為他開示往生凈土的要旨，（某人）隨即跏趺坐，結手印，面向西方坐化。第二天，清照趕到，為他入殮。歸庵三天後，也坐化了。應驗了共同在蓮池海會相聚的預言。
王闐（Wang Tian）： 四明（Siming，地名，今寧波）慈溪（Cixi，地名，今寧波慈溪市）人，自號無功叟（Wugong Sou）。凡是禪宗的宗旨、天臺宗的教義，沒有不通達的。著有《凈土自信錄（Jingtu Zixin Lu）》，用以闡明三身（Sanshen，佛的三種化身，即法身、報身、應身）四土（Sutu，指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的要旨。晚年專心念佛，面向西方跏趺坐化，異香充滿房間。焚化后，得到舍利（Sheli，佛教聖物，通常指高僧火化后的遺物），像豆子一樣大小的有108粒。
孫忠（Sun Zhong）： 四明（Siming，地名，今寧波）人，吃素食，持守戒律，早就仰慕西方極樂世界。在郡城東邊，建造庵堂，開鑿兩個池塘，種植白蓮。在池塘邊建造樓閣，每月聚集道士和俗人唸佛，約定以三天為期。後來在生病期間，請來道士和俗人一百人進行繫念（Xinian，佛教儀式，通過唸佛等方式幫助亡者往生）。忽然仰視天空，合掌問訊，雙手結雙印，怡然自得地化去。全城都聽到天樂和奇異的香味，漸漸向西邊消失。他的兩個兒子相繼唸佛坐化。曾經因爲念佛見到佛身顯現在空中，就對佛說：『惟愿我佛稍作停留，使我的兩個兒子一同獲得瞻仰禮拜的機會。』隨即跑出去尋找兩個兒子回來，佛為他們駐立了很久。後人因此將那個地方命名為駐佛巷（Zhufo Xiang）。
昝定國（Zan Dingguo）： 號省齋（Xingzhai），擔任州學諭（Zhou Xueyu，古代官名）。經常唸佛，讀誦凈土諸經，結成西歸社（Xigui She），用來勸導他人。嘉泰（Jiatai，南宋年號）初年，在小江（Xiaojiang）慧光（Huiguang）寺，建造凈土院（Jingtu Yuan）。在池塘中心建造石塔，作為鄉民焚燒和埋藏骨灰的地方。印刷並施捨唸佛圖。每月初二和十六聚集僧人和俗人，在凈土院諷誦《觀經（Guan Jing）》唸佛，作為常例。嘉定（Jiading，南宋年號）四年，夢見青衣童子告訴他說：『佛命令召你，三天後應當往生彼國。』到那一天，沐浴更衣，端坐唸佛而化。
樓汾（Lou Fen）： 四明（Siming，地名，今寧波）晝錦（Zhoujin）樓家的名門子弟。因為他的哥哥寶洲（Baozhou）深入研究佛理，每次與沙門（Shamen，出家修道的人）談論佛法，樓汾一定在旁邊高興地聽。二十二歲時，忽然得了疾病。
【English Translation】 English version: It is already destined (to be reborn in the Pure Land), why pray? Then (someone) explained to him the essence of rebirth in the Pure Land. (Someone) then sat in the lotus position, formed a mudra (hand gesture), and passed away facing west. The next day, Qingzhao arrived and prepared him for the cremation. Three days after returning to the hermitage, he also passed away in a seated position. This fulfilled the prophecy of meeting together in the Lotus Pond assembly.
Wang Tian: A native of Cixi (present-day Cixi City, Ningbo), Siming (present-day Ningbo). He styled himself Wugong Sou. He was well-versed in all the tenets of the Chan school and the doctrines of the Tiantai school. He wrote 'Jingtu Zixin Lu' (Record of Self-Confidence in the Pure Land) to elucidate the essence of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Lands (eternal light and tranquility, actual reward and adornment, expedient remainder, and common dwelling of ordinary beings and sages). In his later years, he devoted himself to reciting the Buddha's name, sat in the lotus position facing west, and passed away. A strange fragrance filled the room. After cremation, he obtained relics (Buddhist sacred objects, usually referring to the remains of eminent monks after cremation), 108 grains the size of beans.
Sun Zhong: A native of Siming (present-day Ningbo). He ate vegetarian food, observed the precepts, and had long admired the Western Pure Land. East of the prefectural city, he built a hermitage, dug two ponds, and planted white lotuses. He built a pavilion by the pond, and every month he gathered Daoists and laypeople to recite the Buddha's name, agreeing to a three-day period. Later, during his illness, he invited a hundred Daoists and laypeople to perform mindfulness recitation (a Buddhist ritual to help the deceased be reborn). Suddenly, he looked up at the sky, put his palms together in salutation, formed a double mudra with his hands, and passed away peacefully. The whole city heard heavenly music and a strange fragrance, gradually disappearing to the west. His two sons successively recited the Buddha's name and passed away in a seated position. Once, while reciting the Buddha's name, he saw the Buddha's body appear in the air, and said to the Buddha, 'I wish that the Buddha would stay a little longer, so that my two sons could have the opportunity to pay homage.' He then ran out to find his two sons and bring them back, and the Buddha stood there for a long time for them. Later, people named that place Zhufo Xiang (Buddha's Residence Lane).
Zan Dingguo: Styled himself Xingzhai, and served as Zhou Xueyu (an ancient official title). He often recited the Buddha's name, read the Pure Land scriptures, and formed the Xigui She (Western Return Society) to persuade others. In the early years of Jiatai (a reign title of the Southern Song Dynasty), he built the Jingtu Yuan (Pure Land Monastery) at Huiguang Temple in Xiaojiang. He built a stone pagoda in the center of the pond as a place for the villagers to cremate and bury their ashes. He printed and distributed Buddha recitation pictures. On the second and sixteenth of each month, he gathered monks and laypeople to chant the 'Guan Jing' (Contemplation Sutra) and recite the Buddha's name at the Pure Land Monastery as a regular practice. In the fourth year of Jiading (a reign title of the Southern Song Dynasty), he dreamed that a boy in green clothes told him, 'The Buddha has ordered to summon you, and you should be reborn in that country in three days.' On that day, he bathed and changed his clothes, sat upright and recited the Buddha's name, and passed away.
Lou Fen: A member of the famous Lou family of Zhoujin (a place name) in Siming (present-day Ningbo). Because his elder brother Baozhou deeply studied Buddhist principles, Lou Fen would always listen happily whenever he talked about Buddhism with the Shamen (ascetics). At the age of twenty-two, he suddenly fell ill.
。乃一志西歸。謂父母曰。但得生凈土見佛。此道最高。仍令請僧說法開導。諷觀經。設像[巾*((ㄇ@人)/登)]對臥床。喜曰。真我師也。復請僧唸佛千聲。即曰。吾已身在西方。乃瞑目面西。唸佛而化。
魏世子
宋時梁郡人。奉佛精進。唯婦不信。女病死。七日再蘇。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。池中已有芙蓉大花。當生其中。唯母獨無。不勝此悲。故歸啟報。語竟復絕。母自是亦信法教。
葛濟之
句容人。稚川之孫。故世事神仙。妻紀氏。存誠佛法。朝夜不替。方織之次。見云日開明。投梭仰望。見西方如來真形幡蓋映天。心獨喜曰。經說無量壽佛。今得瞻見。便頭面作禮。及引濟之同瞻。尚見半身。俄而隱沒。厥後夫婦唸佛。相繼而化。
左伸
天臺人。從神照授菩薩戒。刻三聖像。誦法華三千四百部金剛二萬。過後臥疾。命男沙門凈圓。唱法華首題。增受菩薩戒。夢三偉人立江皋。召伸登舟。復請僧誦彌陀經。遽曰。我已見佛光。即端坐作印而逝。
范儼
家武林。絕心世務。其子不能治家。儼不之顧。但云。我自是寄客耳。日誦法華。念阿彌陀佛。專心不懈。忽見普賢菩薩。乘六牙白象。放金色光。
【現代漢語翻譯】 現代漢語譯本：於是他一心向往西方極樂世界，對父母說：『只要能往生凈土，見到佛，這就是最高的道。』於是請僧人說法開導，誦讀《觀無量壽經》，設定佛像，蓋上[巾*((ㄇ@人)/登)]，對著床鋪安臥。他歡喜地說：『這真是我的老師啊！』又請僧人唸佛千聲，隨即說：『我已經身在西方極樂世界了。』於是閉上眼睛，面向西方，唸佛而逝。
魏世子（Wei Shizi，魏國的王子）
宋朝時梁郡人，信奉佛教非常精進，只有他的妻子不信。他的女兒病死後，七天後又甦醒過來，隨即登上高座，誦讀《無量壽經》（Amitabha Sutra）。之後告訴他的父親說：『女兒要走了，將前往無量壽國（Land of Amitabha）。女兒和父親、兄長，在蓮池中已經有了芙蓉大花，將往生其中。只有母親沒有，我為此感到非常悲傷，所以回來稟告。』說完就又去世了。他的母親從此也信奉佛法。
葛濟之（Ge Jizhi）
句容人，葛稚川（Ge Zhichuan）的孫子。所以世代信奉神仙之術。他的妻子紀氏（Ji Shi）真誠地信奉佛法，早晚不懈怠。一次正在織布的時候，看見云開日明，就放下梭子仰頭觀看，看見西方如來（Tathagata）的真形，幡蓋映照天空。她心裡非常歡喜，說：『經書上說有無量壽佛（Amitabha Buddha），今天得以瞻仰。』於是就頭面著地行禮。等到叫葛濟之一起觀看時，只看到半身，隨即就隱沒了。之後夫婦二人唸佛，相繼去世。
左伸（Zuo Shen）
天臺人，跟隨神照（Shenzhao）受菩薩戒（Bodhisattva Precepts）。雕刻三聖像（Three Saints，通常指阿彌陀佛、觀世音菩薩和大勢至菩薩），誦讀《法華經》（Lotus Sutra）三千四百部，《金剛經》（Diamond Sutra）二萬部。後來臥病在床，命令他的兒子沙門凈圓（Jingyuan），唱誦《法華經》的首題，增加受菩薩戒。夢見三個偉人站在江邊，召喚左伸登上船。又請僧人誦讀《彌陀經》（Amitabha Sutra），他立刻說：『我已經看見佛光了。』於是端坐結印而逝。
范儼（Fan Yan）
家住武林，斷絕世俗事務。他的兒子不能治理家業，范儼也不管不顧，只是說：『我自身只是個寄居者罷了。』每天誦讀《法華經》，唸誦阿彌陀佛（Amitabha Buddha），專心不懈怠。忽然看見普賢菩薩（Samantabhadra Bodhisattva），乘坐六牙白象，放出金色光芒。
【English Translation】 English version: Thereupon, he single-mindedly longed for the Western Pure Land, saying to his parents, 'If I can be reborn in the Pure Land and see the Buddha, this is the highest path.' So he asked monks to preach and enlighten him, to recite the 'Contemplation Sutra' (Visualization Sutra), and set up a Buddha image, covered with [巾*((ㄇ@人)/登)], facing his bed. He joyfully said, 'This is truly my teacher!' He then asked the monks to recite the Buddha's name a thousand times, and immediately said, 'I am already in the Western Pure Land.' Then he closed his eyes, faced west, and passed away while reciting the Buddha's name.
Wei Shizi (Prince of Wei)
A person from Liang Commandery during the Song Dynasty, he was very diligent in his devotion to Buddhism, but his wife did not believe. His daughter died of illness, but revived seven days later. She immediately ascended to a high seat and recited the 'Amitabha Sutra'. Then she told her father, 'Daughter is leaving and will go to the Land of Amitabha. Daughter, father, and brothers already have lotus flowers in the lotus pond, and will be reborn there. Only mother does not have one, and I am very sad about this, so I have returned to inform you.' After speaking, she passed away again. From then on, his mother also believed in the Dharma.
Ge Jizhi
A person from Jurong, the grandson of Ge Zhichuan. Therefore, the family traditionally believed in deities and immortals. His wife, Ji Shi, sincerely believed in Buddhism, without fail morning and night. Once, while weaving, she saw the clouds part and the sun shine brightly. She put down her shuttle and looked up, seeing the true form of the Tathagata of the West, with banners and canopies illuminating the sky. She was very happy and said, 'The scriptures say there is Amitabha Buddha, and today I am able to behold him.' So she prostrated herself. When she called Ge Jizhi to look together, he only saw half of the figure, and then it disappeared. Afterwards, the couple recited the Buddha's name and passed away one after another.
Zuo Shen
A person from Tiantai, he received the Bodhisattva Precepts from Shenzhao. He carved images of the Three Saints, recited the 'Lotus Sutra' three thousand four hundred times, and the 'Diamond Sutra' twenty thousand times. Later, he fell ill in bed and ordered his son, the monk Jingyuan, to chant the title of the 'Lotus Sutra' and receive the Bodhisattva Precepts again. He dreamed of three great men standing on the riverbank, summoning Zuo Shen to board a boat. He then asked monks to recite the 'Amitabha Sutra', and he immediately said, 'I have already seen the Buddha's light.' Then he sat upright in meditation posture and passed away.
Fan Yan
He lived in Wulin and severed worldly affairs. His son was unable to manage the household, but Fan Yan did not care, simply saying, 'I am just a guest here myself.' He recited the 'Lotus Sutra' daily and recited the name of Amitabha Buddha, with unwavering focus. Suddenly, he saw Samantabhadra Bodhisattva riding a six-tusked white elephant, emitting golden light.
報儼云。明日卯時。當生凈土。越一夕。佛菩薩來迎。家人聞其謙謝云。儼是何人。實為難當。就座合掌而化。
閻邦榮
池州人。因僧勸修西方。持決定往生咒。每朝向西一誦千遍。或率眾同持。如是二十年。紹熙元年春。偶聞異香連日不消。家人夜夢。二青衣侍立邦榮之側。其子又夢。彌陀放光。遍照堂宇。悉作金色。數日面西。趺坐課佛。忽起曰。我去矣。行數步。舒手結印。微笑立化。
姚約
家霅川仙潭。潛心內典。有僧來謁。必遜居東道。謂不當以俗先僧也。覺海友師。勸里人結凈業社。約實主其事。忽告友曰。久厭浮生。不日西去。師可助我係念。友遂日與持誦。一日就座而化。既而夢于友曰。約已往生。師之力也。友曰。欲從公游。可乎。約曰。師世壽未盡。寺中景懿。行當先至。閱月果終。懿同社友也。
沈銓
錢塘人。同妻施氏。專心凈土。平時諸善。悉用迴向。后及妻前後命終。皆感化佛持錫。接引而去。
梅福
松江人。誦經持戒。繫念凈土。臨終預知。即絕食飲水。念勢至菩薩。至七日澡浴。更衣端坐。告眾曰。勢至菩薩今來迎我。即座化去。
孫良
家錢塘。隱居閱大藏。尤得華嚴之旨。嘗依大智律師受菩薩戒。日課佛
【現代漢語翻譯】 現代漢語譯本 報儼（僧人法號）說：『明日卯時，我當往生凈土。』過了一夜，佛菩薩前來迎接。家人聽到他謙虛推辭說：『儼是什麼人，實在不敢當。』隨即就座，合掌圓寂。
閻邦榮（人名） 池州人。因為僧人勸他修習西方凈土法門，所以持誦決定往生咒。每天早上向西唸誦一千遍，有時帶領眾人一同持誦。這樣堅持了二十年。紹熙元年春天，偶然聞到奇異的香味，連續幾天不散。家人夜裡夢見，兩個青衣童子侍立在閻邦榮的身邊。他的兒子又夢見，彌陀佛（阿彌陀佛的簡稱）放出光明，遍照整個堂屋，都變成金色。過了幾天，閻邦榮面向西方，跏趺而坐，唸佛。忽然起身說：『我要走了。』走了幾步，伸出手結印，微笑站立而逝。
姚約（人名） 家住霅川仙潭。潛心研究佛經。有僧人來拜訪，必定謙讓地讓僧人坐在東邊的位置，認為不應該用世俗的禮節來對待僧人。覺海友師（僧人法號）勸說鄉里人結成凈業社，姚約實際主持此事。忽然告訴覺海友師說：『我厭倦這浮生已久，不久就要往生西方了。』請覺海友師幫助他繫念（臨終時幫助唸佛）。覺海友師於是每天與他一同持誦佛號。一天，姚約就座而逝。不久，覺海友師夢見姚約說：『我已經往生了，這是您的力量啊。』覺海友師說：『我想跟隨您一同前往，可以嗎？』姚約說：『您的世壽未盡，寺中的景懿（僧人法號），應當先到。』過了一個月，景懿果然去世了，景懿也是凈業社的社友。
沈銓（人名） 錢塘人。與妻子施氏，專心修習凈土法門。平時所做的各種善事，都用來回嚮往生凈土。後來，他和妻子先後臨終時，都感應到化佛（佛的化身）手持錫杖，前來接引他們往生西方。
梅福（人名） 松江人。誦經持戒，繫念凈土。臨終前預知時至，於是斷絕飲食。唸誦勢至菩薩（大勢至菩薩的簡稱）的名號，到第七天，沐浴更衣，端正坐好，告訴眾人說：『勢至菩薩現在來迎接我了。』隨即就座圓寂。
孫良（人名） 家住錢塘。隱居在家閱讀大藏經，尤其精通《華嚴經》的旨意。曾經依止大智律師（僧人法號）受菩薩戒。每天唸佛。
【English Translation】 English version Bao Yan (a monk's Dharma name) said, 'Tomorrow at Mao time (5-7 AM), I shall be reborn in the Pure Land.' The next night, Buddhas and Bodhisattvas came to greet him. His family heard him humbly declining, saying, 'What kind of person am I, Yan, that I am truly unworthy of this honor?' Then he sat down, joined his palms, and passed away.
Yan Bangrong (a personal name) A person from Chizhou. Because a monk advised him to cultivate the Western Pure Land practice, he recited the Definitive Rebirth Mantra. Every morning, he faced west and recited it a thousand times, sometimes leading others to recite it together. He persisted in this for twenty years. In the spring of the first year of Shaoxi (era name), he occasionally smelled a strange fragrance that lingered for days. His family dreamed at night that two green-clad attendants stood by Yan Bangrong's side. His son also dreamed that Amitabha Buddha (short for Amitayus Buddha) emitted light, illuminating the entire hall, turning everything golden. After a few days, Yan Bangrong faced west, sat in the lotus position, and recited the Buddha's name. Suddenly, he stood up and said, 'I am leaving.' He took a few steps, extended his hands to form a mudra (a symbolic gesture), smiled, and passed away standing up.
Yao Yue (a personal name) He lived in Xiantan, Zhachuan. He devoted himself to studying Buddhist scriptures. Whenever a monk came to visit, he would humbly offer the seat of honor on the east side, believing that one should not treat monks with secular etiquette. Master Juehai You (a monk's Dharma name) encouraged the villagers to form a Pure Land Society, and Yao Yue took charge of the matter. Suddenly, he told Master Juehai You, 'I have long been weary of this floating life and will soon be going to the West.' He asked Master Juehai You to help him with mindfulness of the Buddha (assisting in reciting the Buddha's name at the time of death). Master Juehai You then recited the Buddha's name with him every day. One day, Yao Yue sat down and passed away. Soon after, Master Juehai You dreamed that Yao Yue said, 'I have already been reborn in the Pure Land, thanks to your help.' Master Juehai You said, 'May I follow you there?' Yao Yue said, 'Your lifespan in this world is not yet exhausted. Jingyi (a monk's Dharma name) in the temple will arrive first.' A month later, Jingyi indeed passed away. Jingyi was also a member of the Pure Land Society.
Shen Quan (a personal name) A person from Qiantang. He and his wife, Shi, devoted themselves to the Pure Land practice. All the good deeds they performed were dedicated to rebirth in the Pure Land. Later, when he and his wife passed away at different times, they both sensed a transformation body of the Buddha (a manifested form of the Buddha) holding a khakkhara (a mendicant's staff) and guiding them to the West.
Mei Fu (a personal name) A person from Songjiang. He recited scriptures, upheld precepts, and focused his mind on the Pure Land. Knowing in advance when he would die, he stopped eating and drinking. He recited the name of Mahasthamaprapta Bodhisattva (Great Strength Bodhisattva). On the seventh day, he bathed, changed his clothes, sat upright, and told everyone, 'Mahasthamaprapta Bodhisattva is now coming to greet me.' Then he sat down and passed away.
Sun Liang (a personal name) He lived in Qiantang. He lived in seclusion at home, reading the Tripitaka (the collection of Buddhist scriptures), and was especially proficient in the meaning of the Avatamsaka Sutra (Flower Garland Sutra). He once received the Bodhisattva precepts from Lawyer Dazhi (a monk's Dharma name). He recited the Buddha's name daily.
萬聲。二十年不輟。忽語家人。令請僧唸佛。以助往生。方半日望空合掌云。世尊菩薩已荷降臨。即退坐而化。
胡皓
家霅川。平時多作佛事。忽夢。佛呼曰。汝可造屋迎我。皓乃往明。因建彌陀閣。以協此夢。臨終之夕。忽云。佛放光照我。言訖而化。
唐世良
會稽人。持戒茹素。唸佛禮拜。年老疾病。猶不就枕。誦彌陀經十萬過。謂家人云。佛來接我。言訖作禮。即便坐逝。欲別利行人。時在道味山。夜夢西方異光幡華天樂。空中聲云。唐世良已歸凈土。
陸偉
錢塘人。為州都掾。中年厭世唸佛。率眾結法華華嚴二社。各百許人。其法各人在家。誦經一卷。日終就寺讀誦。終日而散。如是二十年。遂成大會。嘗手書法華華嚴楞嚴圓覺金剛金光明等經。晚年子孫彫落。更無餘累。忽一日易衣端坐。唸佛而化。
李秉
紹興中官也。領御藥院。初學禪于凈慈輝。自得有省發。晚閱龍舒凈土文。日課佛號。與其子閣長元美殿長林師文等數十人。結凈業會。于傳法寺。久之感疾。忽見彌陀佛以金圓光戴其首。越七日。又見金華滿房。乃囑付親眷。書偈端坐。結印而終。
邵彪
字希文。鎮江人。為士時。夢至一官府。人皆稱安撫。彪自喜曰。豈非予
及第後作安撫乎。行至前見。一官員問曰。汝知汝未及第因不。對曰不知。令引彪去。看見一大鑊煮蛤蜊。見彪乃作人聲。叫彪姓名。彪遂念阿彌陀佛。方唸一聲。蛤蜊皆變作黃雀飛去。彪後果及第。至安撫使。以此見殺生阻人前程。不可不誡。又見佛力廣大。不可不敬。官職自有定分。不可茍求。
望江陳企
嘗妄殺人。后見鬼現。企畏懼。急念阿彌陀佛。鬼不敢近。企唸佛不已。鬼遂不現。后嘗唸佛。臨終坐化。後半年。附本家孫女名妙光云。我因念阿彌陀佛。已生極樂世界。舉動言語。一如平生。親戚相知皆來看。至兩三日。家人云。惜乎你在生時。不曾傳得喜神供養。企遂現儼然如平生。惟面帶小顏。其頭如佛之螺髻。
劉慧仲
湖州長興人。以夜夢多恐懼。龍舒居士勸以念阿彌陀佛。慧仲至誠高聲。念一百八遍。當夜遂安寢。次日如前唸誦。自此皆得安寢。以此見佛力廣大。無所不可。
李子清
寄居秀州。頗好道家。嘗從學于王龍舒。久苦痁疾。龍舒告云。但恐子清不信。若信之必效。乃授以一方。令臨發時專念阿彌陀佛。而服此藥。子清從之。其日遂愈八分。次日復如是。遂全愈。子清由是篤信佛理。常以凈土文。置於袖中。
李彥通
家會稽。為
【現代漢語翻譯】 現代漢語譯本 及第后，被任命為安撫使嗎？（及第：科舉考試中舉；安撫使：古代官名）他前往赴任，途中遇到一位官員，問道：『你知道你之前沒考中的原因嗎？』陳彪回答說不知道。官員便讓人帶陳彪去看。他看到一口大鍋正在煮蛤蜊，蛤蜊見到陳彪就發出人的聲音，叫著陳彪的名字。陳彪於是唸誦『阿彌陀佛』（Amitabha）。剛唸一聲，所有的蛤蜊都變成黃雀飛走了。陳彪後來果然考中了進士，並當上了安撫使。由此可見，殺生會阻礙人的前程，不可不戒。又可見佛力廣大，不可不敬。官職自有定數，不可強求。
望江人陳企，曾經隨意殺人。後來見到鬼出現，陳企非常害怕，急忙唸誦『阿彌陀佛』。鬼不敢靠近。陳企不停唸佛，鬼就不再出現。之後陳企經常唸佛，臨終時坐著圓寂了。半年後，他附在本家孫女妙光身上說：『我因爲念『阿彌陀佛』，已經往生極樂世界了。』他的舉動言語，和生前一模一樣。親戚朋友都來看他。過了兩三天，家人說：『可惜你生前沒有傳下喜神供養的方法。』陳企於是顯現出和平時一樣的樣子，只是面帶笑容，頭頂像佛的螺髻。
劉慧仲，湖州長興人。因為夜裡經常做噩夢感到恐懼，龍舒居士勸他念『阿彌陀佛』。劉慧仲至誠地高聲唸誦一百零八遍。當晚就睡得很安穩。第二天像之前一樣唸誦，從此以後都能安穩入睡。由此可見佛力廣大，無所不能。
李子清，寄居在秀州。非常喜歡道家學說。曾經跟隨王龍舒學習。長期被瘧疾困擾。王龍舒告訴他說：『只是擔心子清你不相信，如果相信就一定有效。』於是教給他一個方法，讓他發病時專心念誦『阿彌陀佛』，然後服用這個藥。李子清照做了，當天就減輕了八成。第二天又照做，就完全痊癒了。李子清因此篤信佛理，經常把凈土文放在袖子里。
李彥通，家住會稽，
【English Translation】 English version After passing the imperial examination, was he appointed as an An撫使 (An撫使: a title of an official in ancient China)? He went to take office and met an official on the way, who asked: 'Do you know why you didn't pass the examination before?' Chen Biao replied that he didn't know. The official then ordered someone to take Chen Biao to see. He saw a large pot cooking clams, and when the clams saw Chen Biao, they made human voices, calling Chen Biao's name. Chen Biao then recited 'Amitabha' (Amitabha: The Buddha of Infinite Light). As soon as he recited it once, all the clams turned into yellow sparrows and flew away. Chen Biao later indeed passed the imperial examination and became an An撫使. From this, it can be seen that killing living beings hinders one's future, and one must be careful. It can also be seen that the power of the Buddha is vast and must be respected. Official positions have their own destiny and should not be sought by improper means.
Chen Qi from Wangjiang, once killed people at will. Later, he saw a ghost appear. Chen Qi was very scared and hurriedly recited 'Amitabha'. The ghost dared not approach. Chen Qi kept reciting the Buddha's name, and the ghost disappeared. Afterwards, Chen Qi often recited the Buddha's name, and he passed away sitting down at the end of his life. Half a year later, he possessed his granddaughter Miao Guang and said: 'Because I recited 'Amitabha', I have already been reborn in the Pure Land of Ultimate Bliss.' His actions and words were exactly the same as when he was alive. Relatives and friends all came to see him. After two or three days, the family said: 'It's a pity that you didn't pass down the method of offering to the God of Joy when you were alive.' Chen Qi then appeared as usual, but with a smile on his face and a head like the Buddha's snail-shell curls.
Liu Huizhong, from Changxing, Huzhou. Because he often had nightmares and felt scared, Layman Longshu advised him to recite 'Amitabha'. Liu Huizhong sincerely recited it aloud one hundred and eight times. That night, he slept soundly. The next day, he recited it as before, and from then on, he was able to sleep peacefully. From this, it can be seen that the power of the Buddha is vast and can do anything.
Li Ziqing, who lived in Xiuzhou. He was very fond of Taoist doctrines. He once studied with Wang Longshu. He suffered from malaria for a long time. Wang Longshu told him: 'I'm just afraid that you, Ziqing, won't believe it, but if you believe it, it will definitely work.' So he taught him a method, telling him to concentrate on reciting 'Amitabha' when the illness started, and then take this medicine. Li Ziqing did as he was told, and that day he was relieved by eighty percent. The next day, he did the same, and he was completely cured. Li Ziqing therefore firmly believed in Buddhist principles and often put the Pure Land text in his sleeve.
Li Yantong, whose home was in Kuaiji,
鍛師。因開元繫念。往預其會。忽悟世無常。歸心凈業。一朝得疾。遽云。我遊行凈土。見二門扄鐍甚固。逡巡之際。見利行人開門引入。見蓮池樓閣佛菩薩眾。遂請睎經道果二行人。至臥榻前。說法䇿道。舉家唸佛。西向坐逝。
陸浚
家錢塘。少事公門。久之棄去。以凈土為業。預西湖繫念會。每對佛懺悔。必至垂淚。道友相見。說凈業因緣。才十餘句。便悲咽感嘆。惟恐此生之不度。三昧之不成。往生之未諧。我佛之未見也。臨終得病。請圓凈律師。說凈土法門。諷觀經至上品。凈謂之曰。此時好去。浚曰。眾聖未齊。且待少時。即起就竹床。面西端坐。頃刻化去。
魏師贊
雍州人。為僧童。年十四唸佛不絕。遇疾而亡。忽再蘇白父母曰。阿彌陀佛來此。我當隨行。鄰人見空中寶臺五色異光。向西而沒。
何曇遠
錢塘人。常持菩薩戒。專修凈土業。夜中唸佛。忽謂師曰。見佛身金色光明。幡華滿空。異香盈室。俄忽化去。
越大善寺童行
常隨師善輝。唸佛禮拜。一夕夢。婦人持數珠賣。童曰。欲得一串。恨無錢買。婦曰。我當與汝。汝可開口。即以數珠投口中。童以告師。輝曰。此是大勢至菩薩。授汝唸佛三昧也。過數日。童見二大士持華座與之曰。
【現代漢語翻譯】 現代漢語譯本 鍛師：因為參加開元寺的繫念法會，忽然領悟到世事無常，於是歸心於凈土法門。一天生病，忽然說：『我的凈土，看見兩扇門緊緊關閉。』猶豫之際，看見有利行人打開門引導他進入，看見蓮池樓閣和佛菩薩眾。於是請睎經、道果兩位修行人到臥榻前，說法勸勉。全家唸佛，他面向西方坐著去世。
陸浚：家住錢塘，年輕時在官府做事。很久以後辭去官職，以修習凈土法門為事業。參加西湖的繫念法會，每次面對佛像懺悔，必定會流淚。與道友相見，說起凈業的因緣，才說了十幾句，便悲傷哽咽感嘆，只怕此生不能得度，三昧不能成就，往生不能如願，我佛不能得見。臨終時生病，請圓凈律師講解凈土法門，誦讀《觀經》到上品。圓凈對他說：『此時正是往生的好時機。』陸浚說：『眾聖還沒有到齊，且等待一會兒。』隨即起身到竹床上，面向西方端坐，頃刻間化去。
魏師贊：雍州人，做僧童。十四歲時念佛不斷。因病去世，忽然又甦醒過來告訴父母說：『阿彌陀佛來到這裡，我應當跟隨他去。』鄰居看見空中寶臺五色異光，向西方消失。
何曇遠：錢塘人，常持菩薩戒，專心修習凈土法門。夜裡唸佛，忽然對他的老師說：『看見佛身金色光明，幡華滿空，奇異的香氣充滿房間。』不久便化去。
越大善寺童行：常常跟隨善輝法師唸佛禮拜。一天晚上做夢，夢見一位婦人拿著念珠賣。童子說：『想要得到一串，只恨沒有錢買。』婦人說：『我應當給你，你可張開口。』隨即把念珠投入他的口中。童子把這件事告訴善輝法師。善輝說：『這是大勢至菩薩，授予你念佛三昧啊。』過了幾天，童子看見兩位大士拿著華座對他說：
【English Translation】 English version Blacksmith: Because of attending the Nien-Fo (繫念) ceremony at Kaiyuan Temple (開元寺), he suddenly realized the impermanence of the world, and thus devoted himself to the Pure Land (凈土) practice. One day he fell ill and suddenly said, 'In my Pure Land, I see two doors tightly locked.' While hesitating, he saw a 'beneficial person' (利行人) open the door and guide him in, and saw lotus ponds, pavilions, and a multitude of Buddhas and Bodhisattvas. Thereupon, he invited the two practitioners, Xijing (睎經) and Daoguo (道果), to his bedside to expound the Dharma and encourage him. His whole family recited the Buddha's name, and he passed away sitting facing west.
Lu Jun: He lived in Qiantang (錢塘). In his youth, he worked in the government. After a long time, he resigned and took the Pure Land practice as his career. He participated in the Nien-Fo ceremony at West Lake (西湖). Every time he repented before the Buddha, he would shed tears. When meeting with fellow practitioners, he would speak of the causes and conditions of Pure Land practice, and after only a dozen sentences, he would be choked with emotion and sigh, fearing that he would not be saved in this life, that Samadhi (三昧) would not be achieved, that rebirth would not be fulfilled, and that he would not see the Buddha. When he was dying, he invited Lawyer Yuanjing (圓凈律師) to explain the Pure Land Dharma and recite the Contemplation Sutra (觀經) up to the highest level. Yuanjing said to him, 'Now is a good time to go.' Lu Jun said, 'The assembly of sages has not yet arrived, let's wait a little longer.' Then he got up and went to the bamboo bed, sat upright facing west, and transformed in an instant.
Wei Shizan: A person from Yongzhou (雍州), he was a young novice monk. At the age of fourteen, he recited the Buddha's name incessantly. He died of illness, but suddenly revived and said to his parents, 'Amitabha Buddha (阿彌陀佛) has come here, I should follow him.' Neighbors saw a jeweled platform of five colors and strange light in the sky, disappearing towards the west.
He Tanyuan: A person from Qiantang (錢塘), he often upheld the Bodhisattva precepts (菩薩戒) and devoted himself to the Pure Land practice. While reciting the Buddha's name at night, he suddenly said to his teacher, 'I see the Buddha's golden body shining with light, banners and flowers filling the sky, and a strange fragrance filling the room.' Soon after, he transformed.
Child Novice of Yue Da Shan Temple: He often followed Master Shanhui (善輝) in reciting the Buddha's name and prostrating in worship. One night he dreamed that a woman was selling prayer beads (數珠). The child said, 'I want to get a string, but I regret that I have no 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 child told Master Shanhui about this. Shanhui said, 'This is Mahasthamaprapta Bodhisattva (大勢至菩薩), bestowing upon you the Samadhi of Buddha Recitation.' After a few days, the child saw two great beings holding a flower seat and said to him:
七日當乘此來生凈土。童逢人即說。我七日當往生也。至期。忽自唱曰。大菩薩來矣。即座儼然而化。
倪道者
仁和人。棄家作道者。建小庵。專意念佛。欲焚身代一切受苦眾生。供養諸佛。久之有朱藤三窠生臥榻前。謂眾曰。此藤若焦。我當西去。臨終半月。集眾唸佛。至於萬人。焚身前一夕。其地忽有光明金色。高半尺許。以手掬之。隨浮掌中。又謂眾曰。我焚身時。必有紫雲青雲。從東北過西南。是我往生之相。乃四面發炬。端坐其中。果有二色云瑞。
馮珉
上虞人。少事遊獵。有巨蛇為鄉民害。珉持槊往從之。見蛇在巖下。與黃特相持。珉推巨石壓之。蛇竟死。后每思之。慮蛇為怨對。乃求佛解釋。投志西方。修懺唸佛。如是十載。一夕請同修社人。相助諷彌陀經。唸佛號。次誦普賢懺罪偈。愿往生偈。即端坐合掌而終。
潭州黃打鐵
每用工時。常唸佛不絕。一日無病。托鄰人書偈云。日夜丁丁當當。久煉成鋼。太平將近。我往西方。即座而化。
計公
四明桃源鐵工也。年將七十。兩目喪明。里中昝學。諭以擘窠圖印施。勸人唸佛。計公初受一圖。念滿三十六萬聲。念至四圖。兩目瞭然。如是三載。念滿十七圖。一日唸佛。忽氣絕。半日復甦曰。
【現代漢語翻譯】 現代漢語譯本 七日之內，我應當乘著這個（唸佛的功德）往生凈土。童子遇到人就說：『我七日後就要往生了。』到了日期，忽然自己唱道：『大菩薩來了！』隨即端坐在座位上安詳地去世了。
倪道者（Ni Daozhe，人名） 仁和（Renhe，地名）人。捨棄家庭做了道士。建造小庵，專心致志地念佛。想要焚燒自身代替一切受苦的眾生，供養諸佛。時間長了，有三棵朱藤生長在他臥榻前。他告訴眾人說：『這藤如果燒焦了，我就要往生西方了。』臨終前半個月，召集眾人唸佛，達到萬人。焚身的前一天晚上，他所在的地方忽然有光明，呈金色，高約半尺。用手去捧，隨著手掌浮動。又對眾人說：『我焚身的時候，必定有紫雲青雲，從東北方向飄向西南方向，這就是我往生的瑞相。』於是四面點燃火炬，端坐在其中。果然有二色的祥雲出現。
馮珉（Feng Min，人名） 上虞（Shangyu，地名）人。年輕時喜歡遊獵。有一條大蛇被鄉民傷害，馮珉拿著長矛前去幫助。看見蛇在山巖下，與黃特（Huang Te，人名）互相搏鬥。馮珉推動巨石壓住蛇，蛇最終死了。後來他經常想起這件事，擔心蛇會成為怨家，於是求佛解釋，立志往生西方，修行懺悔，唸佛。這樣過了十年。一天晚上，他邀請同修社的人，幫助他誦讀《彌陀經》（Amitabha Sutra），唸誦佛號。接著誦讀《普賢懺罪偈》（Samantabhadra's repentance verse），發願往生偈。隨即端坐合掌而終。
潭州黃打鐵（Huang Dataitie of Tanzhou，潭州的一位打鐵匠） 每次工作的時候，常常唸佛不斷。一天沒有疾病，委託鄰居寫下偈子說：『日夜丁丁當當，長久錘鍊成鋼。太平將要來臨，我往生西方。』隨即坐在座位上安詳地去世了。
計公（Ji Gong，人名） 四明（Siming，地名）桃源（Taoyuan，地名）的鐵匠。年紀將近七十歲，雙目失明。里中的昝學（Zan Xue，人名），告訴他用擘窠圖（Boke Tu，一種圖）印施，勸人唸佛。計公最初接受一圖，念滿三十六萬聲。唸到第四圖時，雙眼明亮如初。這樣過了三年，念滿十七圖。一天唸佛時，忽然氣絕。過了半天又甦醒過來說：
【English Translation】 English version Within seven days, I shall ride this (merit of reciting the Buddha's name) to be reborn in the Pure Land. The boy would tell people he met, 'I will be reborn in seven days.' When the time came, he suddenly chanted, 'Great Bodhisattvas are arriving!' Then he sat upright and passed away peacefully.
Ni Daozhe (Ni Daozhe, a person's name) A man from Renhe (Renhe, a place name). He abandoned his family to become a Daoist. He built a small hermitage and devoted himself to reciting the Buddha's name. He wished to burn his body to take the suffering of all sentient beings and offer it to all Buddhas. After a long time, three Zhu vine plants grew in front of his bed. He told the people, 'If these vines are charred, I shall go to the West.' Half a month before his death, he gathered people to recite the Buddha's name, reaching ten thousand people. The night before he burned his body, the ground suddenly had a golden light, about half a foot high. He scooped it up with his hand, and it floated in his palm. He also told the people, 'When I burn my body, there will surely be purple and blue clouds passing from the northeast to the southwest. This is the auspicious sign of my rebirth.' Then he lit torches on all four sides and sat upright in the middle. Indeed, there were auspicious clouds of two colors.
Feng Min (Feng Min, a person's name) A man from Shangyu (Shangyu, a place name). In his youth, he enjoyed hunting. A large snake was harmed by the villagers. Feng Min went to help with a spear. He saw the snake under a rock, fighting with Huang Te (Huang Te, a person's name). Feng Min pushed a large rock to crush the snake, and the snake eventually died. Later, he often thought about this and worried that the snake would become an enemy. So he sought the Buddha's explanation, resolved to be reborn in the West, and practiced repentance and recited the Buddha's name. He did this for ten years. One night, he invited fellow practitioners to help him recite the Amitabha Sutra (Amitabha Sutra) and recite the Buddha's name. Then he recited the Samantabhadra's repentance verse (Samantabhadra's repentance verse) and the verse of aspiration for rebirth. Then he sat upright, with his palms together, and passed away peacefully.
Huang Dataitie of Tanzhou (Huang Dataitie of Tanzhou, a blacksmith from Tanzhou) Whenever he worked, he constantly recited the Buddha's name. One day, without any illness, he asked a neighbor to write a verse: 'Day and night, ding ding dang dang, long forging into steel. Peace is approaching, I am going to the West.' Then he sat in his seat and passed away peacefully.
Ji Gong (Ji Gong, a person's name) An ironworker from Taoyuan (Taoyuan, a place name) in Siming (Siming, a place name). He was nearly seventy years old and blind in both eyes. Zan Xue (Zan Xue, a person's name) in the village told him to use Boke Tu (Boke Tu, a kind of picture) to print and distribute, and encouraged people to recite the Buddha's name. Ji Gong initially received one picture and recited it 360,000 times. When he recited to the fourth picture, his eyes became clear as before. After three years, he recited seventeen pictures. One day, while reciting the Buddha's name, he suddenly stopped breathing. After half a day, he revived and said:
我見佛菩薩。令分六圖與昝學諭。是勸導之首。分一圖與李二公。此是俵圖之人。囑其子往謝學諭。言訖沐浴。西向坐逝。
徐六公
嘉興農夫也。翁婆蔬食。設像繫念。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。泊然而化。
沈三郎
家臨安。商賈為業。晚年迴心唸佛。一日病。請僧講彌陀經。設尊像。日夕西顧。忽易衣而終。須臾縮膝欲起坐。二子以易龕為難。曳脛令直。經半日欲斂。忽舉手出帛被。矍然而坐。舉家驚避。二子急前扶衛。恐其子曳脛。以肘節捶之。子曰。助父坐脫耳。茶毗。有白鶴二十九隻。飛翔雲表。久之西去。
何曇跡
年十八。持菩薩戒唸佛。一宵四鼓。即起唸誦。人云太早。答云。見佛金相幡華來迎。遂脫去。
朱綱
京都人。業儒。中鄉舉三上春官。不第。乃就職官。二府致仕。專修凈土。日課佛三萬。十五年無少怠。臨終坐榻上。兩手擎珠。唸佛不撤。異香滿室。乃云。佛來也。連聲稱念而逝。
顧公寶幢
名源。志修凈業。與道友張老居士善。疾篤。集僧俗十念阿彌陀佛。唱和相續。張與焉。公謂云。此時尚不見動靜。張云。汝大錯。何用疑。須專切打起精神
【現代漢語翻譯】 現代漢語譯本 我見到佛菩薩，讓（某人）將六幅圖分給昝學諭（人名，官名），這是勸導唸佛的開始。分一幅圖給李二公（人名），這些人是分發圖畫的人。囑咐他的兒子去感謝昝學諭。說完這些話后，沐浴，面向西方坐著去世。
徐六公（人名） 是嘉興的農夫。老夫婦吃素，設定佛像並一心念佛，這樣持續了四十年。多次夢見遊歷凈土。預先做好了一個龕。臨終那天，換上布衣草鞋，進入龕中端坐。過了一會兒就說：『佛來迎接我了。』安詳地去世了。
沈三郎（人名） 家住臨安，以經商為業。晚年回心轉意唸佛。一天生病，請僧人講解《彌陀經》（Amita Sutra）。設定佛像，日夜面向西方。忽然更換衣服而去世。不久，他屈膝想要坐起來。兩個兒子認為更換龕位很困難，就拉直他的腿。過了半天想要入殮時，他忽然舉起手拿出絲綢被子，驚愕地坐了起來。全家驚恐躲避。兩個兒子急忙上前扶持，怕他再次拉直腿，就用肘關節捶打他的腿。兒子說：『幫助父親坐著往生罷了。』火化后，有二十九隻白鶴，在雲端飛翔，很久之後向西方飛去。
何曇跡（人名） 十八歲，受持菩薩戒唸佛。每天晚上四更時分，就起來念誦。有人說太早了。他回答說：『我看見佛的金身和幡蓋鮮花來迎接我。』於是就去世了。
朱綱（人名） 是京都人，以讀書為業。中了鄉試，三次參加禮部會試，沒有考中。於是就擔任官職。從二府致仕退休后，專心修習凈土法門。每天唸佛三萬聲，十五年沒有絲毫懈怠。臨終時坐在榻上，兩手拿著念珠，唸佛不停。整個房間充滿異香。於是說：『佛來了。』連續稱念佛號而去世。
顧公寶幢（人名） 名源，立志修習凈土法門。與道友張老居士（人名）關係很好。病重時，召集僧人和居士一起唸誦阿彌陀佛（Amitabha Buddha）名號，大家輪流唱唸。張老居士也參與其中。顧公寶幢說：『這個時候還不見任何動靜。』張老居士說：『你大錯特錯。為什麼要懷疑？必須專心懇切地提起精神！』
【English Translation】 English version I saw the Buddhas and Bodhisattvas. Let (someone) distribute six paintings to Zan Xueyu (name, official title), which is the beginning of encouraging mindfulness of the Buddha. Distribute one painting to Li Ergong (name). These people are the distributors of the paintings. He instructed his son to thank Zan Xueyu. After saying these words, he bathed, sat facing west, and passed away.
Xu Liugong (name) Was a farmer from Jiaxing. The old couple ate vegetarian food, set up an image of the Buddha, and focused their minds on reciting the Buddha's name. They continued like this for forty years. He repeatedly dreamed of traveling to the Pure Land. He prepared a niche in advance. On the day of his death, 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.
Shen Sanlang (name) Lived in Lin'an and worked as a merchant. In his later years, he turned his heart back to reciting the Buddha's name. One day he fell ill and asked a monk to explain the Amita Sutra. He set up an image of the Buddha and faced west day and night. Suddenly, he changed his clothes and passed away. Soon after, he bent his knees, wanting to sit up. His two sons thought it was difficult to change the niche, so they straightened his legs. After half a day, when they wanted to prepare him for encoffining, he suddenly raised his hand, took out a silk quilt, and sat up in surprise. The whole family was frightened and avoided him. The two sons rushed forward to support him, fearing that he would straighten his legs again, so they used their elbows to beat his legs. The son said, 'I am helping my father to be reborn sitting up.' After cremation, there were twenty-nine white cranes flying in the clouds, and after a long time, they flew west.
He Tanji (name) At the age of eighteen, he took the Bodhisattva precepts and recited the Buddha's name. Every night at the fourth watch (around 3 AM), he would get up and recite. Someone said it was too early. He replied, 'I saw the Buddha's golden body and banners and flowers coming to welcome me.' Then he passed away.
Zhu Gang (name) Was a native of the capital, engaged in studying. He passed the provincial examination and participated in the Ministry of Rites examination three times, but did not pass. So he took up an official position. After retiring from the two government offices, he devoted himself to cultivating the Pure Land practice. He recited the Buddha's name 30,000 times a day, without the slightest懈怠 for fifteen years. At the time of his death, he sat on the couch, holding prayer beads in both hands, reciting the Buddha's name without ceasing. The whole room was filled with a strange fragrance. Then he said, 'The Buddha is coming.' He passed away while continuously reciting the Buddha's name.
Gu Gong Baochuang (name) Whose given name was Yuan, aspired to cultivate the Pure Land practice. He was on good terms with his fellow practitioner, Elder Layman Zhang (name). When he was seriously ill, he gathered monks and laypeople to recite the name of Amitabha Buddha together, and everyone chanted in succession. Elder Zhang also participated. Gu Gong Baochuang said, 'At this time, I still don't see any movement.' Elder Zhang said, 'You are greatly mistaken. Why doubt? You must concentrate and earnestly raise your spirits!'
唸佛。須臾間。眾忽聞異香滿室。公自見身坐蓮華中。諸子悲戀不勝。諭曰。汝等謂我往何處。何處即此處。諸佛迎我。三鼓啟行。我願既遂。汝等之愿亦慰矣。至期。含笑而去。
朱元正
海鹽人。為諸生時。講孔孟之學。端方不茍。六十后深入禪悅。于宅后敝屋三楹閉關。不與家事。門上題譬如我已死了六字。每日功課。午前諷法華經一卷。午後唸佛千聲。庚申四月。唐宜之同其門人陳則梁訪之。公謂則梁曰。宜之向曾與汝書。勸子修凈業。可切聽之。既而則梁曰。老師年高。盍少開酒禁。公曰。子意謂衰年當藉數杯。以調氣養血耶。不知我之生死已畫得斷。何復言此。公說畫得斷時。因以手在幾上。畫一畫。蓋已了生死矣。七月無疾。忽謂子曰。吾在此無事。可行矣。子問何處去。曰西方去。子及孫固留。許之。至臘月朔。示疾。不食。家人倉皇治後事。公曰。勿忙。此臘八半夜事也。預誡家人。臨行時。勿令婦女來。過二三時。來亦勿哭。及期。端坐而逝。時方雞鳴。比天明。眷屬方至舉哀。公復醒開眼而不開口。但搖首令女人去。仍瞑目而逝。
丁明登
號劍虹。江浦人。萬曆己酉。歸依云棲大師。篤信凈土法門。改號蓮侶。丙辰登第。宦遊溫陵。每以出世大事。開化緇素。感悟
【現代漢語翻譯】 現代漢語譯本 唸佛。須臾之間，眾人忽然聞到奇異的香氣充滿整個房間。朱元正自己看見身體坐在蓮花之中。他的兒子們悲傷不捨。朱元正開導他們說：『你們以為我要去哪裡？哪裡就是這裡。諸佛來迎接我，三更時分出發。我的願望已經達成，你們的願望也應該感到安慰了。』到了約定的時間，他面帶微笑安詳離世。
朱元正（Zhu Yuanzheng）
是海鹽人。當讀書人的時候，講授孔孟之學，為人正直不茍且。六十歲以後深入禪悅。在住宅後面的破舊房屋裡閉關三間房，不參與家事。門上題寫『譬如我已死了』六個字。每日的功課是，上午諷誦《法華經》一卷，下午唸佛千聲。庚申年四月，唐宜之（Tang Yizhi）和他的門人陳則梁（Chen Zeliang）拜訪他。朱元正對陳則梁說：『唐宜之曾經給你寫信，勸你修習凈土法門，你要認真聽從。』不久之後，陳則梁說：『老師您年紀大了，何不稍微解除飲酒的禁令？』朱元正說：『你的意思是說我年老體衰，應該憑藉幾杯酒來調理氣息、滋養氣血嗎？你不知道我的生死大事已經了斷，還說什麼這些？』朱元正在說『了斷』的時候，用手在桌子上畫了一下，表示已經了脫生死。七月無病，忽然對兒子們說：『我在這裡沒事了，可以走了。』兒子問他要去哪裡，他說：『去西方。』兒子和孫子堅決挽留，他答應了。到了臘月初一，他示現生病，不吃東西。家人慌忙準備後事。朱元正說：『不要著急，這是臘八半夜的事情。』預先告誡家人，臨終的時候，不要讓婦女來，過兩三個時辰，來也不要哭。到了約定的時間，他端坐而逝。當時正是雞鳴時分。等到天亮，家人才來舉哀。朱元正又醒來睜開眼睛，但是不說話，只是搖頭讓女人離開，然後又閉上眼睛去世了。
丁明登（Ding Mingdeng）
號劍虹（Jianhong），江浦人。萬曆己酉年，歸依云棲大師（Yunqi Dashi），篤信凈土法門。改號蓮侶（Lianlv）。丙辰年考中進士。在溫陵做官，經常以出世的大事，開導僧人和信徒，使他們感悟。
【English Translation】 English version While reciting the Buddha's name, suddenly everyone smelled an extraordinary fragrance filling the room. Zhu Yuanzheng saw himself sitting in a lotus flower. His sons were overcome with grief and reluctance. Zhu Yuanzheng advised them, 'Where do you think I am going? Where is right here. All the Buddhas are welcoming me, and I will depart at the third watch of the night. My wish has been fulfilled, and your wishes should also be comforted.' When the appointed time arrived, he departed peacefully with a smile.
Zhu Yuanzheng (Zhu Yuanzheng)
Was a native of Haiyan. When he was a student, he lectured on the teachings of Confucius and Mencius, and he was upright and not perfunctory. After the age of sixty, he delved deeply into the joy of Chan meditation. He secluded himself in three dilapidated rooms behind his residence, not involving himself in family affairs. On the door, he inscribed the six characters 'It is as if I am already dead.' His daily practice consisted of reciting one chapter of the Lotus Sutra in the morning and reciting the Buddha's name a thousand times in the afternoon. In the fourth month of the Gengshen year, Tang Yizhi (Tang Yizhi) and his disciple Chen Zeliang (Chen Zeliang) visited him. Zhu Yuanzheng said to Chen Zeliang, 'Tang Yizhi once wrote to you, advising you to cultivate the Pure Land practice; you should listen to him carefully.' Soon after, Chen Zeliang said, 'Teacher, you are old; why not relax the prohibition on alcohol a little?' Zhu Yuanzheng said, 'Do you mean that in my declining years, I should rely on a few cups of wine to regulate my qi and nourish my blood? You do not know that the great matter of my birth and death has already been settled; why speak of this again?' When Zhu Yuanzheng said 'settled,' he drew a line on the table with his hand, indicating that he had already transcended birth and death. In the seventh month, without illness, he suddenly said to his sons, 'I have nothing to do here; I can go.' His sons asked him where he was going, and he said, 'Going to the West.' His sons and grandsons insisted on keeping him, and he agreed. On the first day of the twelfth month, he manifested illness and stopped eating. His family members were flustered and prepared for his funeral. Zhu Yuanzheng said, 'Do not rush; this is a matter for midnight on the eighth day of the twelfth month.' He forewarned his family members not to allow women to come at the time of his passing, and even if they came two or three hours later, not to cry. When the appointed time arrived, he passed away in a seated posture. It was the time when the rooster crowed. When it was dawn, his family members came to mourn. Zhu Yuanzheng awoke again, opened his eyes, but did not speak, only shook his head to tell the women to leave, and then closed his eyes and passed away.
Ding Mingdeng (Ding Mingdeng)
Whose literary name was Jianhong (Jianhong), was a native of Jiangpu. In the Jiyou year of the Wanli era, he took refuge in Master Yunqi (Yunqi Dashi) and firmly believed in the Pure Land Dharma. He changed his literary name to Lianlv (Lianlv). In the Bingchen year, he passed the imperial examination. While serving as an official in Wenling, he often used the great matter of transcending the world to enlighten monks and laypeople, causing them to awaken.
甚多。守衢時。力禁屠牛。有無賴犯法。捕之急。知公敬僧。即剃髮進。公令里甲察其還俗日。重懲之。其人勵志參修。卒為名衲。初任泉州司。李憲批枷責。公立法。愿納米者聽。用以贍獄貧犯。夏月修葺監鋪。給香薷飲葵扇。冬月設暖匣椒姜。擇醫視病。更買素珠百十串。散眾囚唸佛。恒語人曰。人在患難。發心者多。吾乘其悔恨。導之念佛。幸而出獄。為良民矣。㦖念室中閨流不聞佛法。請禪師演說大乘。令于幃內聽之。眷屬一時披剃者四人。聞蓮池大師言。有老嫗稱其夫唸佛一心不亂。臨行一請而別。嫗由此深信凈土。大師亦自此發心出家云。公繪一請圖懸齋中。題詩。有與君一請瞥然去珍重相逢九品蓮句。乙酉冬。病劇。十一月朔。具疏告佛。決意願求往生。日焚一疏。至第十日。粥飲如常。面色光潤。諄諄以同生西方。普勸親知。就榻稍臥。寂爾長往。輯有故鄉訊息。蓮漏清音。芥火菂商。淡話十餘種。行世。
唐時
字宜之。湖州人。參蓮池師。勤修凈業。初以明經別駕壽陽。繼輔襄國。舉家眷屬悉歸依三寶。晨則各持經文。夕則同集唸佛。崇禎辛巳仲春。闖賊破襄陽。公投端禮門左井中。家人掖之而出。氣已絕。復甦。奉旨提究。得從寬典。旋請假歸里。而襄陽季冬五日再陷矣。初不死
【現代漢語翻譯】 現代漢語譯本： 很多這樣的事蹟。當他鎮守衢州時，極力禁止屠殺耕牛。有個無賴觸犯了法律，官府緊急逮捕他。這人知道您敬重僧人，就剃了頭髮假裝出家。您命令里甲查明他何時還俗，然後加重懲罰他。那人因此立志修行，最終成為有名的僧人。起初您擔任泉州司理時，李憲用枷鎖懲罰犯人。您制定法律，允許犯人繳納米糧來代替刑罰，用這些米糧來贍養監獄中貧困的犯人。夏天，您修繕監獄的舖位，供給犯人香薷飲和葵扇。冬天，您設定暖箱，提供花椒和生薑，選擇醫生給犯人看病。您還購買素珠一百多串，分發給囚犯唸佛。您經常對人說：『人在患難時，容易發善心。我趁著他們悔恨的時候，引導他們唸佛，希望他們出獄后，成為善良的百姓。』您考慮到內室中的女眷不瞭解佛法，就請禪師演說大乘佛法，讓她們在帷帳內聽講。您的家眷一時之間有四人剃度出家。聽說蓮池大師說，有位老婦人稱讚她的丈夫唸佛一心不亂，臨終時只請求告別。老婦人因此深信凈土法門。蓮池大師也因此發心出家。您畫了一幅『一請圖』懸掛在齋房中，並在上面題詩，有『與君一請瞥然去，珍重相逢九品蓮』的句子。乙酉年冬天，您病情加重。十一月初一，您準備奏疏稟告佛，決心求生西方極樂世界。每天焚燒一份奏疏，到第十天，您喝粥像平常一樣，面色光潤。您懇切地勸告親友們一同往生西方。您在床上稍作休息，就寂然去世了。您編輯了《故鄉訊息》、《蓮漏清音》、《芥火菂商》、《淡話》等十餘種著作，流傳於世。
唐時（Tang Shi，人名）
字宜之，湖州人。他跟隨蓮池大師（Lianchi Dashi）修行，勤奮地修習凈土法門。起初以明經的身份擔任別駕，在壽陽任職，後來又輔佐襄國。他全家的眷屬都皈依了三寶。早晨，他們各自誦讀經文；晚上，他們一同聚集唸佛。崇禎辛巳年仲春，闖賊攻破襄陽。唐時跳入端禮門左邊的井中。家人把他拉出來，當時他已經斷氣，後來又甦醒過來。奉旨提審，得到從寬處理。不久，他請假回到家鄉。而襄陽在季冬初五再次陷落。他當初沒有死。
【English Translation】 English version: There are many such accounts. When he was defending Quzhou, he strongly prohibited the slaughter of oxen. A rogue violated the law and was urgently arrested by the authorities. Knowing that you respected monks, he shaved his head and pretended to be a monk. You ordered the village head to investigate when he would return to secular life and then severely punish him. As a result, that person resolved to cultivate himself and eventually became a famous monk. Initially, when you served as the Quanzhou Judicial Officer, Li Xian used cangues to punish prisoners. You established a law allowing prisoners to pay rice to commute their sentences, using the rice to support poor prisoners in jail. In the summer, you repaired the prison bunks, providing prisoners with xiangru (Elsholtzia splendens) drinks and sunflower fans. In the winter, you set up warm boxes, providing Sichuan peppercorns and ginger, and selected doctors to treat the sick. You also bought more than a hundred strings of plain beads, distributing them to prisoners to recite the Buddha's name. You often said to people, 'People in distress are prone to generate good intentions. Taking advantage of their remorse, I guide them to recite the Buddha's name, hoping that after they are released from prison, they will become good citizens.' Considering that the women in the inner chambers did not understand the Buddha's teachings, you invited a Chan master to expound the Mahayana Dharma, allowing them to listen from behind the curtains. Four members of your family were tonsured as monks at that time. It is said that Master Lianchi said that an old woman praised her husband for reciting the Buddha's name with unwavering concentration, and only asked to say goodbye before his death. The old woman deeply believed in the Pure Land Dharma because of this. Master Lianchi also resolved to become a monk because of this. You painted a picture of 'One Request' and hung it in your study, writing a poem on it with the lines, 'With you, one request vanishes in a flash, cherish our reunion on the Nine-Rank Lotus.' In the winter of the year Yiyou, your illness worsened. On the first day of the eleventh month, you prepared a memorial to report to the Buddha, determined to seek rebirth in the Western Pure Land. You burned one memorial each day, and on the tenth day, you drank porridge as usual, with a radiant complexion. You earnestly urged your relatives and friends to be reborn in the West together. You rested briefly on the bed and passed away peacefully. You compiled more than ten works, including 'News from Home,' 'Clear Sounds of the Lotus Clock,' 'Mustard Fire and Lotus Seed,' and 'Light Talk,' which were circulated in the world.
Tang Shi (唐時, a person's name)
His courtesy name was Yizhi, and he was from Huzhou. He followed Master Lianchi (蓮池大師) to cultivate diligently in the Pure Land practice. Initially, he served as a Biejia (別駕, an official title) in Shouyang with his knowledge of the classics, and later assisted Xiangguo. His entire family took refuge in the Three Jewels. In the morning, they each recited scriptures; in the evening, they gathered together to recite the Buddha's name. In the mid-spring of the year Xinsi in the Chongzhen era, the rebel Chuang broke through Xiangyang. Tang Shi jumped into the well to the left of Duanli Gate. His family pulled him out, and he had already lost his breath, but he revived. He was brought in for questioning by imperial decree and received lenient treatment. Soon after, he requested leave to return to his hometown. And Xiangyang fell again on the fifth day of the twelfth month. He did not die the first time.
于寇。繼不死於井。終亦不死於法。豈非慈悲默佑功德不可思議者耶。公自述數年來感應道交。丁亥臘八。于長干寺。唸佛禮塔。見佛相於塔光。佛黃金色。光則如雪如冰。如明鏡。戊子七月五日。唸佛于禪堂。開窗忽見鐘山浮巨海中。金佛巍巍。祥光燦爍。瓦礫墻垣。喬木叢林。盡空不見。臨化瑞應彰彰。所輯有蓮華世界書。法音訊迦音等。刻行於世。
劉通志
京都人。精懇唸佛。年五十二。得疾念益切。鄰人李白齋先卒。通氣絕。自早至午。復甦謂家人曰。適見一舟。云往凈土。乘舟三十六人。白齋與焉。我亦數內。但衣未新潔。又忘帶念珠。特艤舟相待。家人急為易衣。珠掛其項。須臾而逝。
唐廷任
號體如。蘭溪人。孝友醇愨。出自天性。少游黌校有聲。已而覺世無常。傾心至道。參云棲。受唸佛三昧。遂力行之。凡十三年如一日。篤志西方。萬曆癸卯仲冬。六十壽朝。忽謂諸子曰。新春十一日。吾歸矣。數日前。禮誦如平時。至期。盥漱整衣端坐。手結印。口稱佛名。含笑而逝。如入禪定。
楊嘉袆
字邦華。泰和人。世家子也。年十三持不殺戒。蚤虱無所傷。潛心凈土法門。日誦彌陀經。二十三。肄業南雍。俄疾作。以萬曆乙巳仲冬十九日卒。卒之先。夢遊地
【現代漢語翻譯】 現代漢語譯本： 從強盜手中逃脫，接著沒有死在井裡，最終也沒有死在法律之下。這難道不是慈悲默默保佑，功德不可思議嗎？他自己講述數年來感應道交的事情。丁亥年臘月初八，在長干寺，唸佛禮塔，看見佛相在塔的光芒中顯現。佛是黃金色，光芒則像雪像冰，像明鏡一樣。戊子年七月初五，在禪堂唸佛，打開窗戶忽然看見鐘山漂浮在巨大的海中，金色的佛像高大巍峨，吉祥的光芒燦爛閃耀，瓦礫墻壁，高大的樹木叢林，全部消失不見。臨終時的瑞相非常明顯。他編輯的有《蓮華世界書》、《法音訊迦音》等，刻印流傳於世。
劉通志（人名） 京都人。精進懇切地念佛。五十二歲時，得了疾病，唸佛更加懇切。鄰居李白齋（人名）先去世。劉通志氣息斷絕，從早晨到中午，又甦醒過來，告訴家人說：『剛才看見一條船，說是前往凈土。船上有三十六人，李白齋也在其中。我也在人數之內，但是衣服沒有新而潔凈，又忘記帶念珠，特地停船等待。』家人急忙為他更換衣服，把念珠掛在他的脖子上，不久就去世了。
唐廷任（人名） 號體如。蘭溪人。孝順友愛，心地純樸誠實，是天性使然。年輕時在學校讀書，頗有名聲。後來覺得世事無常，傾心於至高的佛道。參拜云棲（地名，指云棲寺），接受唸佛三昧。於是努力實行唸佛，凡十三年如一日。堅定志向前往西方極樂世界。萬曆癸卯年仲冬，六十歲壽辰時，忽然對兒子們說：『新春十一日，我就要走了。』前幾天，禮拜誦經像平時一樣。到了那天，洗漱乾淨，整理好衣服，端正地坐著，手結手印，口稱念佛名號，含笑而逝，就像進入禪定一樣。
楊嘉袆（人名） 字邦華。泰和人。是世代為官的人家子弟。十三歲時持不殺生戒，連跳蚤虱子都不傷害。潛心研究凈土法門，每天誦讀《彌陀經》。二十三歲時，在南雍學習。不久生病，在萬曆乙巳年仲冬十九日去世。去世之前，夢中游歷地獄。
【English Translation】 English version: He escaped from bandits, then did not die in a well, and ultimately did not die under the law. Isn't this due to the silent protection of compassion and the inconceivable merit? He himself recounted the events of spiritual communion over the years. On the eighth day of the twelfth month of the Dinghai year, at Changgan Temple (Changgan Temple), while reciting Buddha's name and paying homage to the pagoda, he saw the Buddha's image appear in the light of the pagoda. The Buddha was golden in color, and the light was like snow, like ice, like a clear mirror. On the fifth day of the seventh month of the Wuzi year, while reciting Buddha's name in the meditation hall, he suddenly saw Zhongshan Mountain (Zhongshan Mountain) floating in the vast sea, with a majestic golden Buddha, and auspicious light shining brightly. The rubble walls, tall trees, and forests all disappeared. The auspicious signs at the time of his death were very evident. He compiled the books 'Lotus World,' 'Dharma Sound Pinjia Sound,' etc., which were printed and circulated in the world.
Liu Tongzhi (person's name) A person from Kyoto. He diligently and earnestly recited Buddha's name. At the age of fifty-two, he fell ill and recited Buddha's name even more earnestly. His neighbor, Li Baizhai (person's name), died first. Liu Tongzhi's breath ceased, and from morning to noon, he revived and told his family: 'I just saw a boat, saying it was going to the Pure Land. There were thirty-six people on the boat, and Li Baizhai was among them. I am also among the number, but my clothes are not new and clean, and I forgot to bring my prayer beads, so they specially stopped the boat to wait.' The family hurriedly changed his clothes and hung the prayer beads around his neck, and he passed away shortly after.
Tang Tingren (person's name) Styled Tiru. A person from Lanxi. Filial, fraternal, pure, and sincere, it was his nature. He studied at school in his youth and was quite famous. Later, he felt that the world was impermanent and devoted himself to the supreme Buddhist path. He visited Yunqi (place name, referring to Yunqi Temple) and received the Samadhi of Buddha Recitation. So he worked hard to practice Buddha Recitation, for thirteen years as if it were one day. He firmly aspired to go to the Western Pure Land. In the middle of the twelfth month of the Guimao year of the Wanli era, on his sixtieth birthday, he suddenly said to his sons: 'On the eleventh day of the new year, I will be leaving.' A few days before, he worshiped and recited scriptures as usual. On that day, he washed, dressed, sat upright, formed a hand mudra, recited the Buddha's name, and passed away with a smile, as if entering meditation.
Yang Jiawei (person's name) Styled Banghua. A person from Taihe. He was a son of a family of officials for generations. At the age of thirteen, he observed the precept of not killing, not even harming fleas or lice. He devoted himself to the Pure Land Dharma, reciting the Amitabha Sutra every day. At the age of twenty-three, he studied at Nanyong. Soon he fell ill and died on the nineteenth day of the middle of the twelfth month of the Yisi year of the Wanli era. Before his death, he dreamed of traveling to hell.
獄。見地藏大士于冥陽殿。覺而放諸生命。延僧誦經唸佛。謂人曰。吾將逝矣。青蓮花現吾前。得非凈土境乎。遂晝夜唸佛不撤。命息燭曰。汝輩假燭為明。吾不須燭。常在光明中耳。問。何所見。曰。蓮開四色。問。見彌陀否。曰。見彌陀現千丈身。問觀音。曰。身與彌陀等。問勢至。曰。不見也。言訖忽躍起。拈香連聲語曰。彌陀經功德。不可說不可說。吾已得上品矣。寂然而逝。仲兄嘉祚傳其事。而矢之曰。予所誑語。墮拔舌獄。其亦見之真。而言之切歟。不信凈土者可思已。
郝熙載
錢塘人。法名廣定。平生忠信不欺。以德行稱于黌校。晚歸佛持誦。夙夜加虔。萬曆辛亥春二月。得疾。每睡覺云。吾夢于山中求見佛。佛未見。見百鳥叢集。如是累日。至二十七子夜。忽云。有二童子來迎。佛坐蓮華臺。現吾前。吾往矣。吉祥而逝。
戈以安
錢塘人。法名廣泰。性至孝。素積善行。而深自韜晦。不求人知。晚年精誠奉佛。與靈芝僧玄素。結春秋二社唸佛。誦華嚴五經。忽謂人曰。吾大限將至。當爲西歸資糧。遂自室課誦。昕夕不撤。預定歸期。于臘月二十一日前二夕。母子環視悲哽。居士笑曰。生必有滅。奚悲為。吾方凝神凈域。面覲彌陀。若等慎勿以情愛亂我正念。諄諄惟囑助
【現代漢語翻譯】 現代漢語譯本 獄。他夢中在地藏菩薩（Ksitigarbha）的冥陽殿中。醒來後放生許多生命，請僧人誦經唸佛。告訴人們說：『我將要離世了。青蓮花現在出現在我面前，這難道不是凈土的景像嗎？』於是日夜唸佛不停。臨終時說：『你們藉助蠟燭照明，我不需要蠟燭，我常在光明之中。』問他：『你看到了什麼？』他說：『蓮花開了四種顏色。』問：『見到阿彌陀佛（Amitabha）了嗎？』他說：『見到阿彌陀佛顯現千丈高的身軀。』問觀音菩薩（Avalokitesvara）：『觀音菩薩怎麼樣？』他說：『觀音菩薩的身軀與阿彌陀佛一樣高大。』問大勢至菩薩（Mahasthamaprapta）：『大勢至菩薩怎麼樣？』他說：『沒有見到。』說完忽然跳起來，拿起香連聲說：『《阿彌陀經》的功德，不可說不可說，我已經得上品往生了。』說完安靜地去世了。他的哥哥嘉祚記錄了他的事蹟，並且發誓說：『如果我所說的是假話，就墮入拔舌地獄。』他所見的是真實的，所說的是懇切的啊！不相信凈土的人可以好好想想了。
郝熙載
錢塘人，法名廣定。一生忠誠守信，不欺騙他人，以德行聞名于學校。晚年歸心佛法，持誦經文，早晚更加虔誠。萬曆辛亥年春二月，生病。每次睡醒都說：『我夢見在山中求見佛，佛沒有見到，見到成百上千的鳥聚集在一起。』這樣持續了幾天。到二十七日子夜，忽然說：『有兩位童子來迎接我，佛坐在蓮花臺上，顯現在我面前，我要去了。』吉祥地去世了。
戈以安
錢塘人，法名廣泰。天性至孝，一向積德行善，但深深地隱藏自己，不求人知道。晚年精誠地信奉佛法，與靈芝寺的僧人玄素，結成春秋二社一起唸佛，誦《華嚴經》等五部經典。忽然對人說：『我的大限將至，應當為往生西方積攢資糧。』於是獨自在房間里誦經，早晚不停歇，預先定好往生的日期。在臘月二十一日前兩天的晚上，母子環繞著他，悲傷哽咽。戈以安笑著說：『生必有滅，有什麼可悲傷的呢？我正要凝神于清凈的佛國，面見阿彌陀佛。你們千萬不要用情愛擾亂我的正念。』反覆叮囑，只是希望他們幫助他念佛。
【English Translation】 English version In hell, he saw the Bodhisattva Ksitigarbha (地藏大士) in the Palace of Darkness and Light. Awakening, he released many living beings and invited monks to chant scriptures and recite the Buddha's name. He told people, 'I am about to depart. A blue lotus flower appears before me. Is this not the realm of the Pure Land?' Thereupon, he recited the Buddha's name day and night without ceasing. As his life was ending, he said, 'You use candles for light, but I do not need candles. I am always in the light.' Someone asked, 'What do you see?' He said, 'The lotus flowers are opening in four colors.' They asked, 'Do you see Amitabha (彌陀佛)?' He said, 'I see Amitabha manifesting a body of a thousand fathoms.' They asked about Avalokitesvara (觀音菩薩). He said, 'His body is equal to Amitabha's.' They asked about Mahasthamaprapta (大勢至菩薩). He said, 'I do not see him.' After speaking, he suddenly leaped up, took incense, and repeatedly said, 'The merit of the Amitabha Sutra is inexpressible, inexpressible. I have already attained the highest grade of rebirth!' Then he passed away peacefully. His elder brother, Jiazuo, recorded his deeds and swore, 'If I speak falsely, may I fall into the hell of tongue-pulling.' His vision was truly seen, and his words were earnestly spoken! Those who do not believe in the Pure Land should reflect on this.
Hao Xizai
A native of Qiantang, his Dharma name was Guangding. Throughout his life, he was loyal, trustworthy, and never deceived others. He was known for his virtue in the school. In his later years, he turned to Buddhism, upholding and reciting scriptures with increased devotion day and night. In the spring of the Xinhai year of the Wanli era, in the second month, he fell ill. Every time he woke up from sleep, he would say, 'I dreamed of seeking to see the Buddha in the mountains. I did not see the Buddha, but I saw hundreds of birds gathering together.' This continued for several days. On the twenty-seventh night, he suddenly said, 'Two children have come to welcome me. The Buddha is sitting on a lotus platform, appearing before me. I am going.' He passed away auspiciously.
Ge Yi'an
A native of Qiantang, his Dharma name was Guangtai. He was naturally filial and consistently accumulated good deeds, but he deeply concealed himself, not seeking recognition. In his later years, he sincerely devoted himself to Buddhism, forming a Pure Land practice group with the monk Xuansu of Lingzhi Temple, reciting the Buddha's name and chanting the Avatamsaka Sutra (華嚴經) and other five scriptures. He suddenly told people, 'My great limit is approaching. I should accumulate provisions for my Western rebirth.' Thereupon, he recited scriptures in his room, morning and evening without ceasing, predetermining the date of his rebirth. On the night two days before the twenty-first day of the twelfth month, his mother and children surrounded him, weeping with sorrow. Ge Yi'an smiled and said, 'Birth is inevitably followed by death. Why be sad? I am about to concentrate my mind on the pure Buddha-land and meet Amitabha. You must not disturb my right mindfulness with emotional attachments.' He repeatedly urged them, only hoping that they would help him recite the Buddha's name.
念。無間雜語。至期。寂然而逝。
孫叔子
法名大玗。自幼敏而好學。年十二。隨父鏡吾公。奉四十八愿彌陀像。入云棲。因受五戒。歸斷葷血。矢志唸佛。誓取金臺。勤苦不惜身命。俄見兩比邱持蓮華。以一心凈土印可。復見化人誦金剛經一晝夜。乃矍然起坐曰。彌陀觀音皆來迎我。結金剛拳印。大呼阿彌陀佛數聲。泊然而寂。時萬曆辛亥仲冬十一日。有凈土十二時歌。傳世。
戴百戶
與陶百戶共辦事。巡撫麾下時。錢塘江有殺人巨盜。號滿江紅者。黨勢熾盛。官吏不敢捕。巡撫潛召二人。手給一牌。令捕滿江紅。二人𢬵身入賊。多方誘致。臨刑痛恨二人。誓必索命。二人懼棄職持齋。誦經唸佛。以解冤結。戴百戶忽預別親。屬至期坐。脫良久又醒曰。陶兄臨去。正念一差錯。走路頭故。我來與汝等說耳。明日我當去。次早復坐脫。鼻垂玉柱。異香滿室不散。
華居士
江干人。醇樸無偽。與人不款曲。中年屬業諸子。獨處一室。不涉世事。朝暮惟孜孜唸佛而已。后將卒。自知時至。更衣正冠端坐。別眾而逝。其子先已作棺。於是易龕。如沙門故事。舉龕之日。觀者如堵。遠近嚮慕焉。
蓮華太公者
越人。一生拙樸。惟晝夜唸佛不絕。命終之後。棺上忽生
{ "translations": [ "現代漢語譯本\n唸誦佛號，沒有夾雜其他言語，到期時，安詳寂靜地去世。", "", "孫叔子", "", "法名大玗（Dàyú），自幼聰敏好學。十二歲時，跟隨父親鏡吾公（Jìngwú gōng），供奉四十八愿彌陀像（Sìshíbā yuàn Mítuó xiàng），進入云棲（Yúnqī）。因此受了五戒，回家后斷絕葷腥。立志唸佛，發誓要往生上品金蓮。勤奮刻苦，不惜身命。不久看見兩位比丘（Bǐqiū，和尚）手持蓮花，以一心凈土（Yīxīn jìngtǔ）印可。又看見化人誦讀金剛經（Jīngāng jīng）一晝夜。於是驚醒坐起說：『彌陀（Mítuó，阿彌陀佛）觀音（Guānyīn，觀世音菩薩）都來迎接我了。』結金剛拳印（Jīngāng quán yìn），大聲呼喊阿彌陀佛（Āmítuó fó）數聲，安詳寂靜地去世。時為萬曆（Wànlì）辛亥年仲冬十一日。有凈土十二時歌流傳於世。", "", "戴百戶", "", "與陶百戶（Táo bǎihù）一同辦事。在巡撫（Xúnfǔ）手下時，錢塘江（Qiántáng jiāng）有殺人巨盜，號稱滿江紅（Mǎnjiānghóng）的人，黨羽勢力強盛，官吏不敢逮捕。巡撫秘密召見二人，親手給了一塊令牌，命令逮捕滿江紅。二人隱瞞身份進入賊窩，多方引誘，滿江紅臨刑時痛恨二人，發誓必定索命。二人害怕，辭去官職，持齋誦經唸佛，以解除冤仇。戴百戶忽然預先告別親屬，囑咐到期時坐著去世。過了一會兒又醒來說：『陶兄（Táo xiōng）臨走時，正念稍微差錯，走錯了路。我來和你們說這件事。』明日我應當離去。次日早上又坐著去世，鼻孔垂下玉柱，奇異的香味充滿房間，久久不散。", "", "華居士", "", "江干（Jiānggān）人，淳樸真誠，與人不虛情假意。中年時把家業交給兒子們，獨自住在房間里，不參與世事。早晚只是勤奮地念佛。後來將要去世時，自己知道時間到了，更換衣服，戴好帽子，端正坐好，向眾人告別後去世。他的兒子先前已經做好了棺材，於是換成龕，像沙門（Shāmén，出家人）的規矩一樣。抬龕的那天，觀看的人像墻一樣多，遠近的人都仰慕他。", "", "蓮華太公", "", "越地人，一生笨拙樸實，只是晝夜唸佛不斷。命終之後，棺材上忽然生出蓮花。", "", "", "", "", "", "", "", 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蓮華一枝。親里驚歎。因號蓮華太公。
郭大林
湯陰人。平生端潔雅素。出世為懷。遇僧教以唸佛。遂一心凈土。年七十六。一日無疾。與子別云。明午當去。至時坐脫。
糖擔老人
住杭州。賣糖為生。口中唸佛不絕。忽一日挑糖擔出。見人便曰。汝早吃我糖。我當歸去也。更至數相識家。約曰煩你明日。來抬我棺。我要歸去。識者訝之。且信且疑。次早謂其妻曰。可備飲食。以待來人。餉時識者皆至。老人引令抬棺。到家沐浴。更衣拱手。語眾曰。我當自寢于棺。不勞汝等。將身坐棺中。怡然就寢。遂長往矣。眾咸驚異。
吳江太湖灘。有一老人。生平惟喜唸佛放生。別無所知。每行路時。拾灘頭螄蜆。放入水中。雖極冗不顧。平日遇有生命。輒解衣割食買放。曾無退懈。忽一日謂家人曰。吾當西逝。可集親友送我。因集眾唸佛。安然坐逝。異香經宿不散。
蘇州一小民。姓吳。業澆燭。故以著名。僦居婁門一屋。孑身長齋。晝夜唸佛。以為人至誠。吳閶內外數十大燭鋪。皆爭迎澆燭以燭。系供養神佛三寶。必唸佛數聲。乃澆油一杓。一生如此。年七十餘。忽語店主云。吾積有薄貲。本為防老。今以唸佛功成。至某日。吾即去世。生善處。無用此矣。敬以相贈主曰。汝所
【現代漢語翻譯】 現代漢語譯本 蓮華一枝。親里驚歎。因號蓮華太公（因其德行高尚而被尊稱為太公）。
郭大林
湯陰人。一生品行端正，高潔淡泊，懷有出世之心。遇到僧人教他念佛，於是專心致志于凈土法門。七十六歲時，一天沒有疾病，與兒子告別說：『明天中午我就要走了。』到時便坐著往生了。
糖擔老人
住在杭州，以賣糖為生。口中唸佛不斷。忽然有一天挑著糖擔出門，見到人便說：『你們早點吃我的糖，我就要回去了。』又到幾家相識的人家，約定說：『麻煩你們明天來抬我的棺材，我要回去了。』認識他的人感到驚訝，既相信又懷疑。第二天早上告訴他的妻子說：『可以準備飲食，用來招待來的人。』到吃飯的時候，相識的人都到了。老人帶領他們抬棺材，到家后沐浴，更換衣服，拱手對眾人說：『我應當自己睡在棺材裡，不用勞煩你們。』將身體坐入棺材中，安然入睡，就這樣去世了。眾人都感到非常驚異。
吳江太湖灘，有一位老人。一生只喜歡唸佛放生，沒有別的愛好。每次走路時，撿起灘頭上的螺螄、蜆子，放入水中。即使非常勞累也不在意。平時遇到有生命的動物，就脫下衣服，節省食物買來放生，從來沒有退縮懈怠。忽然有一天對家人說：『我將要往生西方極樂世界了，可以召集親友來送我。』於是召集眾人唸佛，安然坐著去世了。奇異的香味經過一夜都沒有散去。
蘇州有一位小民，姓吳，以澆蠟燭為業，因此而出名。租住在婁門的一間屋子裡，獨自一人長期吃齋，日夜唸佛，認為做人要至誠。吳閶內外幾十家蠟燭鋪，都爭著請他澆蠟燭，因為蠟燭是用來供養神佛三寶的，他必定念幾聲佛，才澆一勺油。一生都是這樣。七十多歲時，忽然告訴店主說：『我積攢了一些錢財，本來是用來防老的，現在因爲念佛功德圓滿，到某一天，我就要去世，往生善處，用不著這些錢了。恭敬地贈送給您。』店主說：『您所』
【English Translation】 English version Lotus Flower Branch. Relatives and neighbors were amazed. Therefore, he was called Grand Duke Lotus Flower (due to his noble character, he was respectfully called Grand Duke).
Guo Dalin
A native of Tangyin. Throughout his life, he was upright, noble, and detached, with a mind set on transcending the world. He encountered a monk who taught him to recite the Buddha's name, and he wholeheartedly devoted himself to the Pure Land Dharma. At the age of seventy-six, one day without illness, he bid farewell to his son, saying, 'I will be leaving tomorrow at noon.' When the time came, he passed away while sitting.
Sugar Peddler Elder
He lived in Hangzhou and made a living by selling sugar. He constantly recited the Buddha's name. Suddenly, one day, he went out carrying his sugar load and said to people he met, 'Eat my sugar early, for I am about to return.' He also went to several acquaintances' homes and arranged, 'Please come and carry my coffin tomorrow, for I am going to return.' Those who knew him were surprised, both believing and doubting. The next morning, he told his wife, 'Prepare food and drink to entertain those who come.' When it was time to eat, all the acquaintances arrived. The elder led them to carry the coffin. Upon arriving home, he bathed, changed clothes, and, with hands clasped, said to the crowd, 'I shall lie down in the coffin myself, without troubling you.' He sat in the coffin, peacefully lay down, and passed away. Everyone was astonished.
On the Taihu Beach in Wujiang, there was an old man. Throughout his life, he only liked to recite the Buddha's name and release living beings, knowing nothing else. Every time he walked, he would pick up snails and clams from the beach and put them into the water. Even if it was very tiring, he didn't mind. Usually, when he encountered living creatures, he would take off his clothes and save food to buy and release them, never retreating or slacking. Suddenly, one day, he said to his family, 'I am going to pass away to the Western Pure Land, you can gather relatives and friends to send me off.' So he gathered everyone to recite the Buddha's name, and he passed away peacefully while sitting. The strange fragrance did not dissipate overnight.
In Suzhou, there was a commoner named Wu, who was famous for making candles. He rented a room in Loumen, lived alone, observed a long-term vegetarian diet, and recited the Buddha's name day and night, believing in being sincere. Dozens of candle shops inside and outside Wuchang competed to hire him to make candles, because the candles were used to make offerings to the Buddhas, Dharma, and Sangha (Three Jewels), he would definitely recite the Buddha's name several times before pouring a spoonful of oil. He lived his whole life like this. When he was over seventy years old, he suddenly told the shop owner, 'I have accumulated some wealth, which was originally for old age, but now because the merit of reciting the Buddha's name is complete, on a certain day, I will pass away and be reborn in a good place, and I will not need this money. I respectfully give it to you.' The shop owner said, 'What you'
積者。乃眾店物。非吾一家物也。何敢受乎。若必無用處。請為汝作福。吳君大喜。乃以匙鑰授主。令至所居地窖取出。約有千金。主為分給蘇州眾大剎齋僧及庵院。接眾處皆分惠作福竟。吳君如期。合掌唸佛。端然坐逝。吳門道俗。送龕火化者千萬人焉
太倉上舍吳叔寶
名鳴珙。家貲殷厚。素好善。預放生會。然不甚通佛法。六十餘自言。欲脫化。忽沐浴。命延隆福寺印初法師。宣授三皈五戒竟。大呼出去者。再合掌逝矣。頃復開目。語妻兄王煙客先生曰。吾才發永絕塵世愿。勇猛念阿彌陀佛。從床下躍出竟。是蓮華世界。自省平日。何善乃復此。世人努力。言訖索水。自照。中夜恍悟曰。今生吳叔寶。前生徐和尚。復大呼快哉而逝。有異香發於室。
太倉吳瞻樓
晚年以家事付二子。篤修凈土。專注西方。不雜餘業。每日唸佛幾萬外。經則大小彌陀。咒則往生。觀則西方。皆登簿冊。寒暑無間。如是者一十二年。后七十餘。定課不減。西方聖境。累現目前。親見攢盒每格。下襯錦繡。上堆妙果。其架大如田一畝。床前不時。白蓮涌出。大如石臼。童稚皆見。乃怡然脫化。
太倉黃攝六
名翼聖。字子羽。素為蓮社中勝友。雖貴裔。博學修潔。篤好云棲。教一門精修以薦辟
【現代漢語翻譯】 現代漢語譯本： 『積者』，乃是眾多施主之物，並非我一家所有，怎敢接受呢？如果實在沒有用處，請讓我為您做功德。』吳君非常高興，於是將鑰匙交給負責人，讓他到所居住的地窖取出，大約有千金。負責人將這些錢分給蘇州各大寺廟齋僧以及庵院，所有接待眾人的地方都分發恩惠，做功德完畢。吳君如約，合掌唸佛，端正地坐著去世。吳門地區的道士和俗人，送靈龕火化的人數以千萬計。 太倉上舍吳叔寶，名鳴珙，家產豐厚，一向樂善好施，參與放生會，但不怎麼通曉佛法。六十多歲時自稱想要脫離塵世。忽然沐浴，命人請來延隆福寺的印初法師，宣講並授予三皈五戒完畢，大喊『出去者』，再次合掌去世。不久又睜開眼睛，對妻子的哥哥王煙客先生說：『我才發出永遠斷絕塵世的願望，勇猛地念阿彌陀佛（Amitabha），從床下跳出。』說完就去世了。『那裡是蓮花世界，自己反省平日所做，有什麼善行能到這裡。世人要努力啊！』說完索要水，自己照看自己。半夜忽然醒悟說：『今生是吳叔寶，前生是徐和尚。』又大呼『快哉』而去世。有奇異的香味從房間里散發出來。 太倉吳瞻樓，晚年將家事交給兩個兒子，專心修習凈土法門，專注于西方極樂世界，不摻雜其他事務。每天唸佛幾萬聲，所誦的經是《小彌陀經》（Smaller Sukhavativyuha Sutra），所持的咒是往生咒，所觀想的是西方極樂世界，都登記在冊，寒暑不間斷。這樣持續了十二年。七十多歲以後，每日功課不減，西方極樂世界的景象多次顯現在眼前，親眼看見攢盒的每個格子里，下面襯著錦繡，上面堆滿美妙的果實，那架子大得像一畝田地。床前不時涌出白蓮花，大得像石臼，孩童們都看見了。於是安詳地去世。 太倉黃攝六，名翼聖，字子羽，一向是蓮社中的傑出朋友。雖然出身貴族，但博學多才，品行高潔，非常推崇云棲（Yunqi，指云棲寺的蓮池大師），用精修佛法來推薦自己。
【English Translation】 English version: 『The accumulated wealth belongs to all the donors, not just my family. How dare I accept it? If it is truly useless, please allow me to use it to create merit for you.』 Master Wu was overjoyed and handed the keys to the manager, instructing him to retrieve the items from the cellar of his residence. There were approximately a thousand taels of silver. The manager distributed the money to various large monasteries and nunneries in Suzhou for offering food to monks and to places that accommodated the public, all were given benefits to create merit. As agreed, Master Wu, with palms together, chanted the Buddha's name and passed away peacefully in a seated posture. Tens of thousands of Taoists and laypeople from the Wu region sent his coffin for cremation. Wu Shubao of Taicang, a scholar of the upper class, whose given name was Minggong, came from a wealthy family and was known for his charitable deeds, participating in release-life gatherings, though he was not very knowledgeable about Buddhist teachings. In his sixties, he declared his intention to leave the world. He suddenly took a bath and summoned Dharma Master Yinchu from Yanlongfu Temple to recite and bestow the Three Refuges and Five Precepts. After this was completed, he shouted 『Those who are leaving!』 and passed away with his palms together. Shortly after, he opened his eyes again and said to his wife's brother, Mr. Wang Yan Ke: 『I have just made the vow to forever sever ties with the world, and I vigorously chanted Amitabha (Amitabha) Buddha's name, jumping out from under the bed.』 Then he passed away. 『That is the Lotus World. I reflect on my daily deeds, what good deeds have allowed me to come here. People of the world, strive hard!』 After saying this, he asked for water and looked at himself. In the middle of the night, he suddenly realized and said: 『In this life, I am Wu Shubao; in my previous life, I was the monk Xu.』 He then exclaimed 『How wonderful!』 and passed away. A strange fragrance emanated from the room. Wu Zhanlou of Taicang, in his later years, entrusted family affairs to his two sons and diligently cultivated the Pure Land practice, focusing on the Western Paradise, without mixing in other activities. He recited the Buddha's name tens of thousands of times daily. The sutra he recited was the Smaller Sukhavativyuha Sutra (Smaller Sukhavativyuha Sutra), the mantra he chanted was the Rebirth Mantra, and what he visualized was the Western Paradise, all of which were recorded. He continued this without interruption, regardless of the weather, for twelve years. After the age of seventy, his daily practice did not diminish, and the sacred scenes of the Western Paradise repeatedly appeared before him. He personally saw that each compartment of the tiered food box was lined with brocade and filled with exquisite fruits. The stand was as large as a mu (unit of area) of land. White lotuses, as large as stone mortars, frequently emerged in front of his bed, which children could see. Thus, he passed away peacefully. Huang Sheliu of Taicang, whose given name was Yisheng and courtesy name was Ziyu, was always an outstanding friend in the Lotus Society. Although from a noble lineage, he was learned, virtuous, and greatly admired Yunqi (Yunqi, referring to Master Lianchi of Yunqi Temple), using diligent cultivation of Buddhism to recommend himself.
。宰蜀之新都。治民以慈惠。政聲藹著相傳。飯僧縣堂。躬行七簋。布䞋施。繼以膜拜。聞者怪之。后獻賊寇西川。所過屠戮。屍骸山積數千。僧感公德誓登城擊板。唸佛。中夜。佛聲震天。獻賊怪問故。土人答曰。以黃知縣平時好善飯僧。僧為打板唸佛。以守城也。賊誡勿擾。寂然而過。雞犬不驚。后歸田。堅修凈業。己亥陽月。疾稍亟。靈隱僧戒顯。與其內兄王煙翁。沖寒過其廬。則四壁張彌陀像。為西歸計矣。乞戒顯。丙夜授菩薩戒。即為極談。惟心凈觀攝。公曰。吾神明愈健。誓願愈堅。自信生西方必矣。克八日必行。屆期。吉祥而逝。
餘集生
得罪在獄。首唱唸佛。諸人多從之處決。屆期相聚。晝夜不絕。滿壁忽睹佛像光明。旋奉恩詔。末減。
金光前
起身戒伍。目不識字。然見有義之事。則必銳意為之。其妻龔氏。是盧州孝廉之女。痛遭離亂。歸心西方。且粗知書史。凡遇梵典。晨夕持誦。光前為之感動。而篤信焉。順治癸巳冬。奉討不庭。相攜入閩道。出武林。聞具德和尚說法靈隱。同往參問。親承開示。自此潛心念佛。愈切愈堅。辛丑夏。還京。駐節錢塘江干。忽示疾。龔為延醫。光前止之曰。我昔與汝親叩靈隱。今正欲於此作轉身之活計。求和尚一證明耳。何以藥為
【現代漢語翻譯】 現代漢語譯本：黃知縣在新都做縣官時，以慈愛和恩惠治理百姓，他的好名聲廣為流傳。他經常在縣衙里供養僧人，親自盛飯七碗。他還佈施財物，接著再行跪拜之禮。聽到的人都覺得奇怪。後來，獻賊（張獻忠）攻打西川，所到之處都進行屠殺，屍體堆積如山，數以千計。有僧人感念黃知縣的恩德，發誓登上城墻敲擊木板，唸誦佛號。半夜時分，唸佛的聲音震天動地。獻賊奇怪地詢問原因，當地人回答說：『因為黃知縣平時喜歡行善，供養僧人吃飯，僧人們為他打板唸佛，以守護城池。』獻賊告誡手下不要打擾，然後寂靜地離開了，雞犬都沒有受到驚嚇。後來黃知縣辭官歸田，堅定地修習凈土法門。己亥年陽月，他的病情稍微加重。靈隱寺的僧人戒顯和他的內兄王煙翁冒著嚴寒去拜訪他，發現他屋子的四壁都張貼著彌陀佛像，已經做好了往生西方的準備。他請求戒顯為他授菩薩戒，並深入地談論了唯心凈觀的要領。黃知縣說：『我的精神越來越好，誓願也越來越堅定，我堅信自己一定能夠往生西方。』他預言自己將在八日後往生。到了那天，他吉祥地去世了。
餘集生： 因犯罪被關在監獄裡，他首先開始唸佛，許多人都跟隨他一起唸佛。在被處決的日子到來時，他們聚集在一起，晝夜不停地念佛。忽然，他們看到滿墻都顯現出佛像的光明。不久，朝廷頒佈了恩赦令，他的刑罰被減輕了。
金光前： 他出身於軍伍，不識字，但是看到有道義的事情，就一定會銳意去做。他的妻子龔氏，是盧州孝廉的女兒，經歷了戰亂的痛苦，一心向往西方極樂世界，並且粗通文史。凡是遇到佛經，她早晚都會持誦。金光前被她感動，因此篤信佛法。順治癸巳年冬天，他奉命征討叛亂，和妻子一同進入福建。在經過武林時，聽說具德和尚在靈隱寺說法，他們一同前去參拜請教，親自接受了開示。從此以後，他潛心念佛，越來越懇切，越來越堅定。辛丑年夏天，他回到京城，駐紮在錢塘江邊。忽然生病，龔氏請醫生來為他診治。金光前阻止她說：『我以前和你一起去靈隱寺拜見和尚，今天正想在這裡做個了斷，請和尚來為我證明罷了，要藥做什麼呢？』
【English Translation】 English version: When Magistrate Huang governed Xindu in Shu, he ruled the people with compassion and kindness, and his good reputation spread far and wide. He often provided meals for monks in the county office, personally serving seven bowls of rice. He also gave alms and then prostrated in reverence. Those who heard of it found it strange. Later, the rebel Zhang Xianzhong attacked Western Sichuan, slaughtering wherever he went, with corpses piled up like mountains, numbering in the thousands. A monk, grateful for Magistrate Huang's kindness, vowed to ascend the city wall and strike the wooden board, chanting the Buddha's name. In the middle of the night, the sound of chanting shook the heavens. Zhang Xianzhong, surprised, asked the reason. The locals replied, 'Because Magistrate Huang usually likes to do good deeds and provide meals for monks, the monks are striking the board and chanting the Buddha's name to protect the city.' Zhang Xianzhong warned his men not to disturb them, and then quietly passed by, without even disturbing the chickens and dogs. Later, Magistrate Huang resigned and returned to his fields, steadfastly cultivating the Pure Land practice. In the Yang month of the year Ji Hai, his illness worsened slightly. The monk Jie Xian from Lingyin Temple and his brother-in-law Wang Yanweng braved the cold to visit him, and found that the four walls of his house were covered with images of Amitabha Buddha, indicating that he was prepared to be reborn in the Western Paradise. He requested Jie Xian to administer the Bodhisattva precepts to him, and they discussed the essentials of the Pure Mind Contemplation in depth. Magistrate Huang 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 Paradise.' He predicted that he would be reborn on the eighth day. When the day arrived, he passed away auspiciously.
Yu Jisheng: Imprisoned for a crime, he was the first to start reciting the Buddha's name, and many people followed him in reciting. When the day of their execution arrived, they gathered together and recited the Buddha's name day and night. Suddenly, they saw the light of the Buddha's image appear on the entire wall. Soon after, the imperial court issued an amnesty decree, and his sentence was reduced.
Jin Guangqian: He came from the military ranks and was illiterate, but when he saw a righteous thing, he would definitely do it with determination. His wife, Gong Shi, was the daughter of a Xiaolian (recommended scholar) from Luzhou. Having experienced the suffering of war, she yearned for the Western Paradise and had a basic understanding of literature and history. Whenever she encountered Buddhist scriptures, she would recite them morning and evening. Jin Guangqian was moved by her and therefore deeply believed in Buddhism. In the winter of the year Gui Si during the Shunzhi reign, he was ordered to suppress the rebellion and entered Fujian with his wife. When passing through Wulin, they heard that the Venerable Master Jude was teaching the Dharma at Lingyin Temple, so they went together to pay their respects and seek instruction, personally receiving his teachings. From then on, he devoted himself to reciting the Buddha's name, becoming more and more sincere and steadfast. In the summer of the year Xin Chou, he returned to the capital and was stationed on the banks of the Qiantang River. Suddenly, he fell ill, and Gong Shi asked a doctor to treat him. Jin Guangqian stopped her and said, 'I used to visit the Venerable Master at Lingyin Temple with you. Today, I want to make a final resolution here and ask the Venerable Master to certify it for me. What is the use of medicine?'
。龔大笑曰。不意光前亦得到此田地。遂徙帳入崇聖庵。蓋欲夫死得其所也。庵居旬日。龔造二棺。謂人曰。妾與金公偕行矣。顧無人為公畢後事耳。事畢我當往矣。光前聞之。即怡然長逝。龔事畢。屏絕飲食。晝夜不臥。一心念佛一日。覺身稍倦。倚棺而眠。少頃醒曰。時至矣。端然趨寂。顏色如生。
韓承山
平湖縣人。為人誠樸。力務農桑。積累家業。田園約千餘金。居恒惟持齋唸佛而已。年八十一。康熙元年四月。忽謂子曰。明日汝可遍請親族來。我欲與之話別。子依教請至。對眾曰。我止有七日住世。特與汝等作別。至期。沐浴更衣端坐。悉令子女環坐唸佛。自亦唸佛。良久不動。近視之。已委蛻矣。
喬忠我
長興人。鬻竹器為生。兩手削竹。口中唸佛不撒。禮烏瞻普聞和尚。每瞻山結制。亦入禪堂。康熙元年。三日前。預告親朋子女曰。我將歸去。至十月朔。更衣向西。正坐唸佛。有來視者。令唸佛相助。對同道師僧曰。而今一別。當於蓮池中相會也。言訖悠然而逝。
翟夢鯉
法名凈震。臨江人。素行誠樸。篤信凈土。年逾古希。精神矍鑠。課念無違。兼誦金剛經。康熙戊申七月。忽示疾。至八月十三日。緇素親友皆來探視。乃謂眾曰。感蒙垂顧。須唸佛助我
【現代漢語翻譯】 龔（姓氏）大笑著說：『沒想到光前（人名）也能到達這種境界。』於是搬了帳篷住進崇聖庵（寺廟名），大概是想死得其所吧。在庵里住了十幾天，龔（姓氏）做了兩口棺材，對人說：『我將和金公（人名）一同前往了，只是沒有人為金公（人名）料理後事。』事情辦完我就去了。』光前（人名）聽了這話，便安詳地去世了。龔（姓氏）辦完喪事，斷絕飲食，日夜不睡，一心念佛。一天，覺得身體有些疲倦，靠著棺材睡著了。一會兒醒來說：『時間到了。』端正地趨向寂滅，臉色如生。
韓承山（人名）
平湖縣（地名）人，為人誠實樸素，努力從事農業生產，積累家業，田地房產約值一千多兩銀子。平時只是持齋唸佛而已。八十一歲時，康熙元年四月，忽然對兒子說：『明天你可以遍請親戚朋友來，我想要和他們話別。』兒子按照他的話請來了親戚朋友，韓承山（人名）對大家說：『我只有七天住在世上了，特地和你們作別。』到了期限，沐浴更衣，端正地坐著，讓子女們圍坐在身邊唸佛，自己也念佛。很久沒有動靜，走近一看，已經去世了。
喬忠我（人名）
長興（地名）人，以賣竹器為生，兩手削竹，口中唸佛不停。他禮拜烏瞻普聞和尚（人名）。每當烏瞻山（地名）舉行結制法會時，他也進入禪堂。康熙元年，提前三天，預先告訴親朋子女說：『我將要歸去了。』到了十月初一，更換衣服面向西方，端正地坐著唸佛。有來看望他的人，他就讓人唸佛幫助他。他對同道師僧說：『如今一別，應當在蓮池中相會了。』說完就安詳地去世了。
翟夢鯉（人名）
法名凈震（法號），臨江（地名）人，一向行為誠實樸素，篤信凈土法門。年過七十，精神矍鑠，每天的功課唸誦從不違背，兼誦《金剛經》。康熙戊申年七月，忽然生病。到了八月十三日，出家和在家的親友都來探望他。於是對大家說：『感謝大家的關心，請唸佛幫助我。
【English Translation】 Gong (surname) laughed loudly and said, 'I didn't expect that Guangqian (personal name) could also reach this state.' So he moved his tent into Chongshan Temple (temple name), probably wanting to die in the right place. After living in the temple for more than ten days, Gong (surname) made two coffins and said to people, 'I will go with Jin Gong (personal name), but no one will take care of Jin Gong's (personal name) funeral.' I will go after the matter is completed.' Guangqian (personal name) heard this and passed away peacefully. After Gong (surname) finished the funeral, he stopped eating and drinking, and did not sleep day and night, focusing on reciting the Buddha's name. One day, he felt a little tired and fell asleep leaning against the coffin. After a while, he woke up and said, 'The time has come.' He solemnly approached Nirvana, his face as if alive.
Han Chengshan (personal name)
He was from Pinghu County (place name), honest and simple, and worked hard in agricultural production, accumulating a family fortune of more than a thousand taels of silver in fields and houses. Usually, he only observed vegetarianism and recited the Buddha's name. At the age of eighty-one, in April of the first year of Kangxi, he suddenly said to his son, 'Tomorrow you can invite relatives and friends to come, I want to say goodbye to them.' The son invited relatives and friends according to his words, and Han Chengshan (personal name) said to everyone, 'I only have seven days to live in this world, and I am here to say goodbye to you.' When the time came, he bathed and changed his clothes, sat upright, and asked his children to sit around him and recite the Buddha's name. He also recited the Buddha's name himself. After a long time, there was no movement. Upon closer inspection, he had already passed away.
Qiao Zhongwo (personal name)
He was from Changxing (place name) and made a living by selling bamboo utensils, cutting bamboo with both hands and reciting the Buddha's name without stopping. He worshiped the monk Wuzhan Puwen (personal name). Whenever Wuzhan Mountain (place name) held a Jiezhi Dharma assembly, he also entered the meditation hall. In the first year of Kangxi, three days in advance, he told his relatives and children, 'I am going to return.' On the first day of October, he changed his clothes and faced the West, sitting upright and reciting the Buddha's name. When people came to see him, he asked them to recite the Buddha's name to help him. He said to his fellow monks, 'Now that we are parting, we should meet in the lotus pond.' After saying that, he passed away peacefully.
Zhai Mengli (personal name)
His Dharma name was Jingzhen (Dharma name), and he was from Linjiang (place name). He was always honest and simple, and firmly believed in the Pure Land Dharma. He was over seventy years old, energetic, and never violated his daily practice of recitation, and also recited the Diamond Sutra. In July of the year of Wushen in Kangxi, he suddenly fell ill. On August 13th, relatives and friends, both monastic and lay, came to visit him. So he said to everyone, 'Thank you for your concern, please recite the Buddha's name to help me.'
往生。手自輪珠。毫無倦意。頃云。明早去矣。屆期。唸佛而逝。
沈養素
法名智恩。臨江人。專修凈業。寒暑靡間。年登七十六。涉險如夷。時稱佛號。誦金剛。嘗轉法華三十餘部。康熙戊申八月。偶抱小恙曰。我當追蹤翟夢鯉也。謂子曰。九月十五日我歸去矣。子云。十五欠利。十六好。厲聲曰。寧可上前。莫使退後。至十四日。唸佛而逝。身有異香。數日不散。
戴童子
名公烈。休邑人。流寓塘棲。鎮水北界。生自儒門。周齡失母。為兒戲時。不逾禮法。年十二始習舉子業。英英露穎。十三益聦敏。動止類成人。然賦質清弱。因醫㿀疹。致傷胃氣。乃就醫。吳門寓所。有蓮池大師竹窗隨筆數種。每取其書。反覆細閱。若有會心。七月初六。忽端坐謂其祖曰。助我念佛。遂朗稱佛號。其祖和之。始則聲高。漸至聲低。終乃無聲。尚見唇動。頃之唇亦不動。兀然而化。
沈敬孚
名炳。長洲人。少得喘疾。過三十而劇。因發出世心。持佛名頗切。至年五十。病益甚。自正月至九月。一息僅屬。遂矢愿斷肉。其友楊廣文省之。勸持金剛經。扶起受之。讀盡卷。居三日。加持至三卷。半月而病癒。自後日以三卷為常。持佛名不撒夜。坐輒至曉。喘病遂除。尋受五戒。子旅亭和
【現代漢語翻譯】 現代漢語譯本 往生。手自輪珠，毫無倦意。不久說：『明天早上我就要走了。』到了那天，唸佛而逝。
沈養素（人名）
法名智恩（法號），臨江人。專心修習凈土法門，無論寒暑從未間斷。年屆七十六歲，經歷險境如同走平地。時常稱念佛號，誦讀《金剛經》。曾經轉誦《法華經》三十多部。康熙戊申年八月，偶然得了小病，說：『我應當追隨翟夢鯉（人名）去了。』告訴兒子說：『九月十五日我就要走了。』兒子說：『十五不太吉利，十六好。』厲聲說：『寧可上前，莫使退後。』到了十四日，唸佛而逝。身上有奇異的香味，數日不散。
戴童子（人名）
名公烈（名），休邑人，寄居在塘棲鎮水北界。出生于儒學世家，週歲時失去了母親。小時候玩耍時，也不超越禮法。十二歲開始學習科舉，聰穎過人。十三歲更加聰敏，舉止像個成年人。然而天生體質虛弱，因為醫生治療㿀疹，導致傷了胃氣。於是就醫，在吳門的住所，有蓮池大師（人名）的《竹窗隨筆》數種。每次拿起那本書，反覆仔細閱讀，好像有所領悟。七月初六，忽然端坐著對他的祖父說：『幫助我念佛。』於是高聲稱念佛號，他的祖父跟著念。開始時聲音高亢，漸漸聲音低沉，最終沒有聲音，還能看見嘴唇在動。不久嘴唇也不動了，安然而逝。
沈敬孚（人名）
名炳（名），長洲人。從小得了喘息的疾病，過了三十歲更加嚴重。因此發出離世之心，持唸佛號非常懇切。到了五十歲，病更加嚴重。從正月到九月，氣息僅存。於是發誓愿斷絕肉食。他的朋友楊廣文（人名）來探望他，勸他持誦《金剛經》。扶起他接受經書，讀完一卷。過了三天，增加持誦到三卷。半個月后病就好了。自那以後每天以三卷為常課。持唸佛號從不間斷，坐著常常到天亮。喘息的疾病於是消除了。不久受了五戒，他的兒子旅亭（人名）也跟著信奉。
【English Translation】 English version Passed away peacefully. He turned the prayer beads with his own hands, without any sign of fatigue. He said shortly, 'I will be leaving tomorrow morning.' When the time came, he passed away while reciting the Buddha's name.
Shen Yangsu (person's name)
His Dharma name was Zhien (Dharma name), a native of Linjiang. He devoted himself to cultivating the Pure Land practice, without interruption in cold or heat. At the age of seventy-six, he traversed dangerous situations as if walking on flat ground. He often recited the Buddha's name and chanted the Diamond Sutra. He once recited the Lotus Sutra more than thirty times. In the eighth month of the year of Wushen in the Kangxi era, he contracted a minor illness and said, 'I should follow Zhai Mengli (person's name).' He told his son, 'I will be returning on the fifteenth day of the ninth month.' His son said, 'The fifteenth is not auspicious, the sixteenth is better.' He said sternly, 'Rather go forward, do not retreat.' On the fourteenth day, he passed away while reciting the Buddha's name. His body had a strange fragrance that did not dissipate for several days.
Dai Tongzi (person's name)
His name was Gonglie (name), a native of Xiuyi, residing in Tangqi, north of the Zhenshui boundary. Born into a Confucian family, he lost his mother at the age of one. Even when playing as a child, he did not exceed the bounds of propriety. At the age of twelve, he began to study for the imperial examinations, showing great intelligence. At the age of thirteen, he became even more intelligent, and his behavior was like that of an adult. However, he was naturally weak, and due to a doctor's treatment for measles, his stomach qi was injured. So he sought medical treatment. At his residence in Wumen, there were several kinds of Master Lianchi's (person's name) 'Bamboo Window Notes'. Every time he picked up the book, he read it repeatedly and carefully, as if he understood something. On the sixth day of the seventh month, he suddenly sat upright and said to his grandfather, 'Help me recite the Buddha's name.' Then he loudly recited the Buddha's name, and his grandfather followed him. At first, the voice was loud, gradually becoming lower, and finally there was no sound. Still, his lips could be seen moving. Soon his lips also stopped moving, and he passed away peacefully.
Shen Jingfu (person's name)
His name was Bing (name), a native of Changzhou. He suffered from asthma from a young age, and it became more severe after the age of thirty. Therefore, he developed a mind to renounce the world, and he held the Buddha's name very earnestly. At the age of fifty, his illness became even more severe. From the first month to the ninth month, he barely had any breath left. So he vowed to abstain from meat. His friend Yang Guangwen (person's name) came to visit him and advised him to recite the Diamond Sutra. He helped him up to receive the sutra and read one scroll. After three days, he increased the recitation to three scrolls. Half a month later, he recovered from his illness. From then on, he made three scrolls a day his regular practice. He never stopped reciting the Buddha's name, and he often sat until dawn. His asthma was then eliminated. Soon he received the five precepts, and his son Lutin (person's name) also followed him in faith.
尚。乾隆四十六年十一月。示微疾數日。其月晦。晨起洗沐畢。喘甚。回首向西。結跏唸佛。其妻在傍。揮之去。已而寂然即坐逝矣。遺言以龕殮。用茶毗法。其妻尋出家為尼。
顧天瑞
大村人。老而無子。與妻陸氏。長齋修凈業。僧舍有爲念佛會者。夫婦與焉。乾隆三十五年二月。天瑞無疾。誦佛名而逝。年七十二。
陸士詮
號近堂。元和人。初在玉壇。為友祈疾。有神教禮梁皇懺。近堂。因禮懺。發心詣天寧庵。受菩薩戒。持名修觀。誦法華經。乾隆五十二年。尋得瘍疾漏下。臥床不能起。將終。目光上矚。若有所見。口稱白蓮白鶴及諸大善人。復連稱佛佛。右脅而逝。異香滿室中。
馬[冗-幾+丁]良
名榮祖。秀水人。為諸生課徒以食。年三十餘。得咯血疾。遇祥峰文師。勸令唸佛。病良已。遂長齋。受五戒。日課佛名三萬。如是十餘年。疾復作。臥床月餘。自言三聖現前說法。日常在大光明中。臨終見佛來迎。連稱佛名。右脅而逝。時乾隆五十六年。
在閨清操
隋文帝皇后
獨孤氏。雖處王宮。深厭女質。常念阿彌陀佛。以八月甲子命終。時永安宮北。種種音樂。自然震響。尼大明與后最愛。每唸佛時。先著凈衣。口含沉香。忽眾聞沉香
【現代漢語翻譯】 現代漢語譯本 尚。 乾隆四十六年十一月，略微生病幾天。該月月末，早晨起床洗漱完畢，喘息得很厲害。回頭面向西方，結跏趺坐唸佛。他的妻子在旁邊，他揮手示意讓她離開。不久就安靜地坐著去世了。遺言要求用龕殮，用茶毗（火葬）法。他的妻子不久也出家做了尼姑。
顧天瑞
大村人，年老沒有兒子。與妻子陸氏，長期吃素修行凈土法門。僧舍里有組織唸佛會的，夫婦二人也參加。乾隆三十五年二月，顧天瑞沒有生病，誦唸佛號而去世，享年七十二歲。
陸士詮
號近堂，元和人。起初在玉壇，為朋友祈禱疾病痊癒，有神指示禮拜《梁皇懺》。陸近堂因此禮懺，發心前往天寧庵，受菩薩戒，持唸佛名修習觀想，誦《法華經》。乾隆五十二年，得了癰疽疾病，流膿不止，臥床不起。臨終時，目光向上看，好像看到了什麼。口中稱念『白蓮白鶴』以及諸位大善人，又連續稱念『佛佛』，然後右脅臥而去世。奇異的香味充滿整個房間。
馬[冗-幾+丁]良 (人名)
名榮祖，秀水人。作為讀書人教書為生。三十多歲時，得了咯血的疾病。遇到祥峰文師，勸他念佛。病很快就好了。於是長期吃素，受五戒，每天唸佛三萬聲。這樣過了十多年，疾病再次發作。臥床一個多月，自己說三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）現身說法，每天都處在大光明中。臨終時見到佛來迎接，連續稱念佛名，右脅臥而去世。當時是乾隆五十六年。
在閨清操
隋文帝皇后
獨孤氏，雖然身處王宮，但深深厭惡身為女人的身份。常常念阿彌陀佛（Amitabha Buddha）。在八月甲子日去世。當時永安宮北面，各種音樂自然震響。尼姑大明與皇后關係最好，每次唸佛時，先穿上乾淨的衣服，口中含著沉香。忽然眾人聞到沉香
【English Translation】 English version Shang. Eleventh month of the forty-sixth year of Qianlong. He showed slight illness for several days. At the end of that month, he got up in the morning, washed and bathed, and his breathing was very labored. He turned his head to the west, sat in the lotus position, and recited the Buddha's name. His wife was beside him, and he waved her away. Soon after, he passed away quietly in a seated position. His last words requested that he be placed in a龕 (kan - a shrine or reliquary) and cremated according to the 茶毗 (dhammapeti - cremation) method. His wife soon became a nun.
Gu Tianrui
A person from Dacun, old and without children. He and his wife, Lu Shi, practiced pure karma by observing a long-term vegetarian diet. There were monks in the monastery who organized a Buddha recitation society, and the couple participated in it. In the second month of the thirty-fifth year of Qianlong, Tianrui passed away without illness, reciting the Buddha's name. He was seventy-two years old.
Lu Shiquan
Also known as Jintang, a native of Yuanhe. Initially, he prayed for a friend's illness at Yutan. A deity instructed him to perform the Liang Huang Repentance Ritual. Jintang, as a result of performing the repentance ritual, resolved to go to Tianning Nunnery, receive the Bodhisattva precepts, maintain mindfulness of the Buddha's name, practice contemplation, and recite the 法華經 (Fahua Jing - Lotus Sutra). In the fifty-second year of Qianlong, he developed a carbuncle disease that drained pus continuously, and he was bedridden. As he was dying, his eyes looked upwards, as if he saw something. His mouth uttered 'White Lotus, White Crane' and various great virtuous people, and then repeatedly chanted 'Buddha Buddha'. He passed away lying on his right side. A strange fragrance filled the room.
Ma [冗-幾+丁]liang (personal name)
Named Rongzu, a native of Xiushui. He made a living teaching students. In his thirties, he contracted hemoptysis (coughing up blood). He met Master Wen of Xiangfeng, who advised him to recite the Buddha's name. His illness soon subsided. He then observed a long-term vegetarian diet, received the five precepts, and recited the Buddha's name 30,000 times a day. After more than ten years, the illness recurred. After being bedridden for more than a month, he said that the Three Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva) appeared before him to preach the Dharma, and he was constantly in great light. As he was dying, he saw the Buddha coming to greet him, and he repeatedly chanted the Buddha's name. He passed away lying on his right side. It was the fifty-sixth year of Qianlong.
Chaste Conduct in the Boudoir
Empress of Emperor Wen of Sui
The Dugu Empress, although living in the royal palace, deeply disliked being a woman. She often recited 阿彌陀佛 (Amitabha Buddha). She passed away on the 甲子 (jiazi - the first day of the sexagenary cycle) day of the eighth month. At that time, in the north of Yong'an Palace, various kinds of music naturally resounded. The nun Daming was closest to the Empress, and every time she recited the Buddha's name, she would first put on clean clothes and hold agarwood in her mouth. Suddenly, everyone smelled agarwood.
氣滿室異常。頃之有光明。如雲來迎。向西而去。帝問阇提斯那三藏。是何祥瑞。對曰。西方有佛。號阿彌陀。皇后業高。超登彼國。故現斯瑞耳。
姚婆
因範行婆勸令唸佛。后臨終見佛菩薩來迎。告佛言。未與範行婆別。請佛暫住空中。范至。姚婆立化。
荊王夫人
王氏。元祐中。事西方甚精恪。獨一妾懈慢。夫人將逐之。其妾悲悔。極加精進。一夕異香遍室。無疾而終。夫人忽夢。妾起居敘謝。因夫人訓責。今獲往生。夫人曰。西方可往不。妾曰。但隨妾行。夫人隨之。見二池。皆白蓮華。或榮或悴。妾曰。此皆世間發心。修西方人也。人間才發一心。池中即生一花。隨其勤惰。榮悴各異。中有一花。朝服而坐。其衣飄揚。隨風疏散。即見寶冠瓔珞莊嚴其身。妾曰。此楊杰也。又有一花。朝服坐上。其花稍悴。曰此馬玗也。復前導數里。遙望金臺。光明交徹。妾曰。此夫人化生處。上品上生也。徐訪楊杰。則已亡。馬玗則無恙。後夫人于生日秉爐焚香。觀音閣佇立而化(荊王楫徽宗之子)。
吳氏縣君
都官呂宏妻。宏因異僧勸發。妙悟佛理。吳氏閱金剛經頌。亦契空寂。夫婦齋戒四十年。吳氏忽見巨跡三雙。皆金蓮花。數日又見其膝。又數日見其身。數日見其面目。
【現代漢語翻譯】 現代漢語譯本： 氣味充滿整個房間，非常奇異。不久之後，出現光明，如同雲彩前來迎接，向西方而去。皇帝問阇提斯那三藏（Jhatikasana Tripitaka，一位僧侶），這是什麼祥瑞之兆。他回答說：『西方有佛，名為阿彌陀（Amitabha，西方極樂世界的佛）。皇后業力高深，超越而登上彼國，所以顯現這種祥瑞。』
姚婆
因為範行婆勸她念佛，後來臨終時見到佛菩薩前來迎接，告訴佛說：『還未與範行婆告別，請佛暫時停留在空中。』範行婆趕到，姚婆站立而化去。
荊王夫人
王氏，元祐年間，信奉西方凈土非常精誠恭敬。只有一個妾怠慢懈怠，夫人打算驅逐她。那妾悲傷後悔，極力精進。一天晚上，奇異的香氣充滿整個房間，無病而終。夫人忽然夢見，那妾前來起居敘謝，因為夫人的訓誡，如今得以往生。夫人問：『西方可以去嗎？』妾說：『只跟隨我走。』夫人跟隨她，見到兩個池塘，都是白蓮花，有的茂盛，有的凋零。妾說：『這些都是世間發心修西方凈土的人。人間才發一個念頭，池中立即生出一朵花，隨著他們的勤奮或懈怠，茂盛或凋零各有不同。』其中有一朵花，穿著朝服坐在上面，他的衣服飄揚，隨著風疏散開來，隨即看見寶冠瓔珞莊嚴他的身體。妾說：『這是楊杰。』又有一朵花，穿著朝服坐在上面，那花稍微有些凋零，說『這是馬玗。』又向前引導數里，遙望金臺，光明交相輝映。妾說：『這是夫人您化生的地方，上品上生啊。』事後打聽楊杰，已經去世，馬玗則安然無恙。後來夫人在生日那天，手持香爐焚香，在觀音閣佇立而化（荊王楫是徽宗的兒子）。
吳氏縣君
是都官呂宏的妻子。呂宏因為異僧勸導啓發，深刻領悟佛理。吳氏閱讀《金剛經頌》，也契合空寂之理。夫婦齋戒四十年。吳氏忽然看見巨大的腳印三雙，都是金蓮花。幾天後又看見膝蓋，又幾天後看見身體，又幾天後看見面目。
【English Translation】 English version: The air in the room was filled with an unusual fragrance. Shortly after, there was a light, as if clouds were coming to greet it, heading west. The emperor asked Jhatikasana Tripitaka (a monk), 'What is this auspicious sign?' He replied, 'In the West, there is a Buddha named Amitabha (the Buddha of the Western Pure Land). The Empress's karma is high, transcending and ascending to that land, so this auspicious sign appears.'
Yao Po
Because Fan Xingpo persuaded her to recite the Buddha's name, later, at the time of her death, she saw the Buddhas and Bodhisattvas coming to greet her, and told the Buddha, 'I have not yet bid farewell to Fan Xingpo, please Buddha stay in the air for a moment.' When Fan arrived, Yao Po stood and transformed.
Lady of Prince Jing
Wang Shi, during the Yuanyou period, was very sincere and respectful in her devotion to the Western Pure Land. Only one concubine was lazy and negligent, and the Lady intended to expel her. The concubine was sad and remorseful, and made great efforts to be diligent. One night, a strange fragrance filled the room, and she died without illness. The Lady suddenly dreamed that the concubine came to greet her and express her gratitude, because of the Lady's instruction, she was now able to be reborn in the Pure Land. The Lady asked, 'Is the Western Pure Land accessible?' The concubine said, 'Just follow me.' The Lady followed her and saw two ponds, both with white lotus flowers, some flourishing and some withered. The concubine said, 'These are all people in the world who have aspired to cultivate towards the Western Pure Land. As soon as a thought arises in the human world, a flower immediately grows in the pond, and depending on their diligence or laziness, the flourishing or withering is different.' Among them, there was a flower with someone sitting on it in court attire, his clothes fluttering, scattering with the wind, and then she saw a jeweled crown and ornaments adorning his body. The concubine said, 'This is Yang Jie.' There was another flower with someone sitting on it in court attire, that flower was slightly withered, and she said, 'This is Ma Yu.' She then led them forward for several miles, and in the distance, they saw a golden platform, with light intermingling. The concubine said, 'This is where you, Lady, will be reborn, the highest level of rebirth.' Later, inquiring about Yang Jie, he had already passed away, while Ma Yu was safe and sound. Later, on her birthday, the Lady held an incense burner and burned incense, and transformed while standing in the Guanyin Pavilion (Prince Jing Ji was the son of Emperor Huizong).
Lady Wu, County Magistrate
She was the wife of Lu Hong, a government official. Lu Hong, through the encouragement and enlightenment of an extraordinary monk, deeply understood the principles of Buddhism. Lady Wu, reading the 'Diamond Sutra Gatha', also resonated with the principle of emptiness and tranquility. The couple observed precepts and fasted for forty years. Lady Wu suddenly saw three pairs of huge footprints, all of golden lotus flowers. After a few days, she saw the knees, after a few more days, she saw the body, and after a few more days, she saw the face.
即佛菩薩三聖人也。及見殿閣境界清凈男子。人問。彼佛如是說法。曰。我得眼通。未得天耳。如是三年。一夕徴恙。自言。吾將西歸。言訖而逝。嘗事觀音。列瓶[午/止]數十。以水滿中。手持楊枝。誦咒必見觀音放光灌諸器中。病者飲之。必愈。世因號觀音縣君。
馬朝奉玗之妻
王氏。修十念法。持破地獄真言。嘗夢地獄主者謝以持偈咒之賜。后因寢疾。唸佛而亡。親戚侍妾。咸夢王氏言得生凈土。
蔡氏縣君
居武林。早年孀居。持經唸佛。每朝禮像。逾二十年。忽見金蓮花現空中。遽索平時修行課目卷而懷之。安坐而逝。
馮氏
少師珣之女。承宣使陳思恭之妻。少多病。從慈受深禪師受教。持齋誦佛。逾十年。益精進。謂族黨曰。清凈界中。失念至此。支那緣盡。行即西歸。一夕語侍者曰。吾神遊凈土。獲禮三聖。夫聞其語。即相陪唸佛。右脅安臥而逝。三日之間。妙香芬馥。
鄭氏
錢塘人。日課觀音經。唸佛不撤。后病中索浴。西向坐。問家人曰。聞磬聲乎。凈土諸聖且至。已而合掌。喜曰。佛菩薩來。觀音手執金臺。如來接我登座。遂奄然而化。
陸氏
宜人。家錢塘。朝請王玙妻。常誦法華。晚年尤篤凈土禮懺。一會念佛萬聲
【現代漢語翻譯】 現代漢語譯本： 即佛、菩薩三聖人也。（指阿彌陀佛、觀世音菩薩、大勢至菩薩）以及見到殿閣境界清凈的男子。有人問：『那位佛是這樣說法的嗎？』回答說：『我得了眼通，但未得天耳通。』這樣過了三年，一天晚上感到不適，自言：『我將要往生西方極樂世界了。』說完就去世了。她曾經侍奉觀音菩薩，排列瓶子數十個，裝滿水，手持楊枝，誦咒時必定見到觀音菩薩放光灌注到各個瓶子中。病人飲用這些水，必定痊癒。世人因此稱她為觀音縣君。
馬朝奉玗的妻子
王氏，修習十念法，持誦破地獄真言。曾經夢見地獄的主管感謝她持誦偈咒的恩賜。後來因為生病，唸佛而去世。親戚侍妾，都夢見王氏說她已經往生凈土。
蔡氏縣君
居住在武林（今杭州）。早年守寡，持經唸佛。每天早上禮拜佛像，超過二十年。忽然看見金蓮花出現在空中，急忙找出平時修行的課目卷軸並懷抱在胸前，安然端坐而去世。
馮氏
是少師珣的女兒，承宣使陳思恭的妻子。從小多病，跟隨慈受深禪師學習佛法，持齋誦佛，超過十年，更加精進。她對族人說：『在清凈的境界中，我竟然失唸到這個地步。我在娑婆世界的緣分已盡，將要往生西方極樂世界了。』一天晚上，她對侍者說：『我的神識遊歷凈土，有幸禮拜了三聖。』她的丈夫聽到這些話，就陪她一起唸佛。她右脅安臥而去世。三天之內，有美妙的香氣散發。
鄭氏
錢塘人。每天的功課是誦讀觀音經，唸佛從不間斷。後來生病時要求沐浴，面向西方端坐，問家人說：『聽到磬聲了嗎？凈土的諸位聖人將要到來了。』不久合掌，高興地說：『佛菩薩來了，觀音菩薩手持金臺，如來佛接我登上蓮座。』於是安詳地去世了。
陸氏
宜人，家住錢塘，是朝請王玙的妻子。經常誦讀《法華經》，晚年尤其虔誠于凈土法門的禮拜懺悔，一次唸佛一萬聲。
【English Translation】 English version: These are the three holy figures of Buddha and Bodhisattvas (referring to Amitabha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva). And she saw a pure-looking man in the palace. Someone asked, 'Is that how that Buddha teaches?' She replied, 'I have attained the divine eye (Divyacakṣus), but not the divine ear (Divyaśrotra).' After three years, one evening she felt unwell and said, 'I am going to be reborn in the Western Pure Land.' She passed away after saying this. She used to serve Avalokiteśvara (Guanyin) Bodhisattva, arranging dozens of bottles, filling them with water, holding a willow branch, and when chanting mantras, she would always see Avalokiteśvara Bodhisattva emitting light and pouring it into each bottle. Patients who drank this water would surely recover. Therefore, people called her Lady Guanyin.
The wife of Ma Chaofeng Yu
Lady Wang practiced the Ten Recollections method and recited the Mantra to Break Open the Hells. She once dreamed that the ruler of hell thanked her for the blessings of reciting the verses and mantras. Later, due to illness, she passed away while reciting the Buddha's name. Relatives and maids all dreamed that Lady Wang said she had been reborn in the Pure Land.
Lady Cai
Resided in Wulin (present-day Hangzhou). She became a widow early in life and upheld the scriptures and recited the Buddha's name. Every morning she prostrated before the Buddha image for over twenty years. Suddenly, she saw a golden lotus flower appear in the sky. She hurriedly found the scroll of her usual practice and held it to her chest, and passed away peacefully in a seated position.
Lady Feng
Was the daughter of Junior Preceptor Xun and the wife of Chen Sigong, an envoy. She was often ill from a young age. She received teachings from Chan Master Ci Shou Shen and observed vegetarianism and recited the Buddha's name for over ten years, becoming even more diligent. She said to her relatives, 'In the pure realm, I have been negligent to this extent. My affinity with Jambudvipa (Zhina) is exhausted, and I will go to the West.' One evening, she said to her attendant, 'My spirit has traveled to the Pure Land and had the honor of paying respects to the Three Saints.' Her husband heard these words and accompanied her in reciting the Buddha's name. She passed away peacefully lying on her right side. Within three days, a wonderful fragrance permeated the air.
Lady Zheng
Was from Qiantang. Her daily practice was reciting the Guanyin Sutra and constantly reciting the Buddha's name. Later, during her illness, she requested a bath, sat facing west, and asked her family, 'Do you hear the sound of the chime? The saints of the Pure Land are about to arrive.' Soon after, she joined her palms and joyfully said, 'The Buddhas and Bodhisattvas are here, Guanyin Bodhisattva is holding a golden platform, and the Tathagata is receiving me to ascend the seat.' Then she passed away peacefully.
Lady Lu
Was a Yiren (title of nobility), lived in Qiantang, and was the wife of Wang Yu, a Chaoqing official. She often recited the Lotus Sutra, and in her later years, she was particularly devoted to the Pure Land practice of prostration and repentance, reciting the Buddha's name ten thousand times in one session.
。凡三十載。因微疾。忽聞天鼓自鳴。人方驚異。即面西端坐而化。兩手結印。續凈土傳陸師壽者。即其侄也。
朱氏
如一欽成。朱后之侄。歸於四明薛君。繡法華經一部。十年而成。至化城喻。針鋒綴舍利如栗。連獲數十粒。一字一拜。禮法華者三。于經首題。別緻八萬四千拜。誦法華經。三月而通。刻擘窠圖。勸人唸佛。滿十萬聲。所化二十萬人。獨朱氏朝夜誦之。不可以數。紹熙四年。為寶幢藏繡經。迎歸南湖。飯千僧為慶贊。是年微疾。請僧唸佛。忽起加趺。薛君曰。吾家無是法。於是右脅吉祥而化。家人夢乘彩雲向西而去。
樓氏慧靖
四明揚帥樓璹之孫。適寺簿周元卿。嘗披味傳燈。發明見地。尤以凈業為真修。晚年被疾。忽見蓮臺紫色化佛無數異香滿室。以語家人。亟令唸佛。頃刻而化。
周氏妙聦
周元卿之女。每感母氏華臺往生之瑞。嘗誦經唸佛。愿生安養。病中請僧行懺。自見其身。著新凈衣。在樓閣上。作禮唸佛。謂家人曰。汝輩當勤修凈業。吾當于凈土待汝。即右脅吉祥向西而化。
秦氏凈堅
家松江。厭惡女身。與夫各處。精持齋戒。閱華嚴經法華光明般若無虛日。晨昏修彌陀懺。日禮佛千拜。久之有光明。入室中。面西唸佛。安坐
【現代漢語翻譯】 現代漢語譯本：總共三十年。因為一點小病，忽然聽到天上的鼓自己鳴響。人們正在驚異的時候，她就面向西方端正坐著圓寂了，兩手結印。繼續撰寫《凈土傳》的陸師壽（Lu Shishou）就是她的侄子。
朱氏
如一欽成（Ruyi Qincheng），是朱后（Zhu Hou）的侄女，嫁給四明（Siming）的薛君（Xue Jun）。她用刺繡繡了一部《法華經》，花了十年時間完成。到『化城喻』這一部分時，用針線縫綴的舍利子像栗子一樣大，接連獲得了幾十粒。她一字一拜，禮拜《法華經》三次，在經書的開頭特別增加了八萬四千拜。誦讀《法華經》，三個月就通透了。她還刻了很大的字圖，勸人唸佛，滿了十萬聲。所教化的人有二十萬，只有朱氏早晚誦唸，數不清有多少。紹熙四年（Shaoxi four years），爲了寶幢藏（Baochuangzang）繡經，迎回南湖（Nanhu），設齋飯供養一千個僧人為慶賀讚頌。這年她得了小病，請僧人唸佛，忽然起身跏趺而坐。薛君說：『我家沒有這種規矩。』於是她右脅吉祥臥而圓寂。家人夢見她乘著彩雲向西方而去。
樓氏慧靖（Lou Shi Huijing）
四明揚帥樓璹（Lou Shu）的孫女，嫁給寺簿周元卿（Zhou Yuanqing）。曾經閱讀《傳燈錄》，發明了自己的見解。尤其以修習凈土為真正的修行。晚年得了病，忽然看見蓮花寶座，紫色的化佛無數，奇異的香味充滿房間。她把這些告訴家人，趕緊讓人唸佛，頃刻間就圓寂了。
周氏妙聦（Zhou Shi Miaocong）
周元卿（Zhou Yuanqing）的女兒。常常感念母親乘坐蓮花寶座往生的祥瑞。曾經誦經唸佛，希望往生安養凈土。生病期間請僧人舉行懺悔儀式，自己看見自己的身體，穿著嶄新的乾淨衣服，在樓閣上，作禮唸佛。她對家人說：『你們應當勤奮修習凈土法門，我應當在凈土等待你們。』說完就右脅吉祥臥，面向西方圓寂了。
秦氏凈堅（Qin Shi Jingjian）
家住松江（Songjiang），厭惡女身，與丈夫分居。精進地持守齋戒，閱讀《華嚴經》、《法華經》、《光明經》、《般若經》，沒有一天虛度。早晚修習彌陀懺，每天禮佛一千拜。時間久了，有光明進入房間中。她面向西方唸佛，安然端坐。
【English Translation】 English version: For thirty years in total. Due to a minor illness, she suddenly heard heavenly drums sounding on their own. While people were still marveling at this, she sat upright facing west and passed away, with her hands forming a mudra. Lu Shishou, who continued to write the 'Biographies of Pure Land Practitioners', was her nephew.
Zhu Shi
Ruyi Qincheng, a niece of Zhu Hou, married Xue Jun of Siming. She embroidered an entire 'Lotus Sutra', which took her ten years to complete. When she reached the 'Parable of the Illusory City', the sarira (relics) she stitched with needle and thread were as large as chestnuts, and she obtained dozens of them in succession. She prostrated once for each character, and performed three full recitations of the 'Lotus Sutra'. At the beginning of the sutra, she specially added 84,000 prostrations. She recited the 'Lotus Sutra' and understood it thoroughly in three months. She also carved large-character diagrams to encourage people to recite the Buddha's name, completing 100,000 recitations. She converted 200,000 people, and Zhu Shi alone recited it day and night, an uncountable number of times. In the fourth year of Shaoxi, for the embroidered sutra of Baochuangzang, she welcomed it back to Nanhu, and held a feast for a thousand monks to celebrate and praise it. That year, she contracted a minor illness and asked monks to recite the Buddha's name. Suddenly, she rose and sat in the lotus position. Xue Jun said, 'Our family does not have this custom.' Thereupon, she passed away lying on her right side in the auspicious posture. Her family dreamed that she rode on colorful clouds and went to the west.
Lou Shi Huijing
The granddaughter of Lou Shu, the commander of Yang of Siming, married Zhou Yuanqing, a temple registrar. She once studied the 'Transmission of the Lamp' and developed her own insights. She especially regarded Pure Land practice as true cultivation. In her later years, she fell ill and suddenly saw lotus platforms, countless transformation Buddhas in purple, and a room filled with extraordinary fragrance. She told her family about this and urgently instructed them to recite the Buddha's name. She passed away in an instant.
Zhou Shi Miaocong
The daughter of Zhou Yuanqing. She often felt inspired by her mother's auspicious rebirth on a lotus platform. She often recited sutras and the Buddha's name, hoping to be reborn in the Land of Bliss. During her illness, she asked monks to perform a repentance ceremony. She saw herself wearing new, clean clothes in a pavilion, bowing and reciting the Buddha's name. She said to her family, 'You should diligently cultivate the Pure Land path. I will wait for you in the Pure Land.' Then she passed away lying on her right side in the auspicious posture, facing west.
Qin Shi Jingjian
She lived in Songjiang, detested being a woman, and lived separately from her husband. She diligently observed precepts and fasting, reading the 'Avatamsaka Sutra', 'Lotus Sutra', 'Golden Light Sutra', and 'Prajna Sutra' without a day wasted. Morning and evening, she practiced the Amitabha repentance, and prostrated to the Buddha a thousand times each day. After a long time, light entered the room. She faced west and recited the Buddha's name, sitting peacefully.
而化。
鄭氏凈安
家錢塘。唸佛誦經。日無虛度。后得疾。禱之於佛。聞空中聲云。汝行有期。無得自怠。又見佛身金色。即奮身起。面西端坐。令男僧義修。諷阿彌陀經。倏然而化。其女夢。母報曰。吾已得生凈土。可說修師令知。
于佛子。秦氏。凈樂。家錢塘。其夫姓于。賣魚為業。有男販私商。常遭官事。秦氏愁苦。幾欲沉身於江。遇凈住寺照師勸之曰。有此煩惱。宿世怨家。枉自沉江。不如唸佛。秦氏醒然迴心。即燼一指。誓長齋三自唸佛。十年不怠。見一切人。皆稱佛子。一日請戒行人。諷觀經。每一觀。誦佛千聲。至像觀。忽焉而化
四明黃氏
早喪夫。歸父舍。修凈業。臨終稱佛結印。履地徐行。儼然立化。家人篩灰于地。以驗生虛。見蓮花一朵生於灰中。
錢塘袁氏
因往靈芝。受菩薩戒。即斷葷酒。進修凈業。一家皆服其化。二十年不渝初志。一日病中請圓凈律師說法。忽見佛菩薩眾現前。端坐而化。
錢塘陳氏
媼從靈芝。受菩薩戒。專心念佛。日課千拜。常有舍利。散經案上。臨終見化佛來迎。顧旁人語。未及半已。疑然不動矣。
武林王氏
常誦法華。唸佛求度。一朝見菩薩大身住立空中。遂連聲稱菩薩高大菩薩
【現代漢語翻譯】 現代漢語譯本 而化。
鄭氏凈安
家住錢塘（地名）。唸佛誦經，每日不虛度。後來得了疾病，向佛祈禱。聽到空中傳來聲音說：『你的時日將到，不要懈怠。』又見到佛身金色，便奮身坐起，面向西方端坐，讓兒子僧人義修誦讀《阿彌陀經》。忽然就去世了。她的女兒夢見母親告知：『我已經得生凈土，可以告訴義修師。』
于佛子。秦氏，凈樂，家住錢塘。她的丈夫姓于，以賣魚為業。有個兒子做販賣私鹽的商人，經常遭遇官司。秦氏為此愁苦，幾乎想要投江自盡。遇到凈住寺的照師勸導她說：『有這樣的煩惱，是宿世的冤家。枉自沉江，不如唸佛。』秦氏醒悟迴心，隨即燒掉一根手指，發誓長期持齋並一心念佛，十年不懈怠。見到所有的人，都稱他們為佛子。一日，她請來持戒的僧人，誦讀《觀經》。每觀想一次，就誦唸佛號千聲。到觀想佛像時，忽然就去世了。
四明（地名）黃氏
早年喪夫，回到父親家。修習凈土法門。臨終時稱念佛號，結手印，在地上緩緩行走，安詳地站立去世。家人在地上篩灰，用來驗證是否真的去世。看見一朵蓮花從灰中生長出來。
錢塘袁氏
因為前往靈芝（地名），受菩薩戒，隨即斷絕葷腥酒肉，精進修習凈土法門。全家都信服並傚法她的行為。二十年不改變最初的志向。一日，病中請圓凈律師說法。忽然看見佛菩薩眾顯現在眼前，端坐而去世。
錢塘陳氏
老婦人從靈芝（地名），受菩薩戒，專心念佛，每日功課是拜佛千次。經常有舍利，散落在經書的案上。臨終時看見化佛前來迎接，回頭告訴旁邊的人，話還沒說完一半，就安詳地不動了。
武林（地名）王氏
經常誦讀《法華經》，唸佛求生西方極樂世界。一日看見菩薩巨大的身形站立在空中，於是連續稱念菩薩高大，菩薩。
【English Translation】 English version And passed away.
Zheng Shi Jing An (Zheng Shi, personal name; Jing An, religious name)
Lived in Qiantang (place name). Recited Buddha's name and scriptures, never wasting a day. Later, she fell ill and prayed to the Buddha. She heard a voice in the air saying, 'Your time is near, do not be lazy.' She also saw the Buddha's golden body, and immediately sat up, facing west, and had her son, the monk Yi Xiu, recite the Amitabha Sutra. Suddenly, she passed away. Her daughter dreamed that her mother told her, 'I have been reborn in the Pure Land, you can tell Master Yi Xiu.'
Yu Fuzi (Yu, surname; Fuzi, religious name). Qin Shi (Qin Shi, personal name), Jing Le (Jing Le, religious name), lived in Qiantang. Her husband's surname was Yu, and he made a living by selling fish. She had a son who was a smuggler, and often got into trouble with the law. Qin Shi was worried and distressed, and almost wanted to drown herself in the river. She met Master Zhao of Jingzhu Temple, who advised her, 'Having such troubles is due to karmic creditors from past lives. Drowning yourself is in vain, it is better to recite the Buddha's name.' Qin Shi woke up and repented, and immediately burned a finger, vowing to observe a long-term fast and recite the Buddha's name wholeheartedly, without懈怠 for ten years. When she saw anyone, she called them a 'Buddha's child'. One day, she invited a monk who observed the precepts to recite the Visualization Sutra. With each visualization, she recited the Buddha's name a thousand times. When she reached the visualization of the Buddha image, she suddenly passed away.
Huang Shi (Huang Shi, personal name) of Siming (place name)
Lost her husband early and returned to her father's house. She practiced the Pure Land Dharma. At the time of her death, she recited the Buddha's name, formed a mudra (hand gesture), walked slowly on the ground, and passed away peacefully while standing. Her family sifted ashes on the ground to verify if she had truly passed away. They saw a lotus flower growing from the ashes.
Yuan Shi (Yuan Shi, personal name) of Qiantang
Because she went to Lingzhi (place name) and received the Bodhisattva precepts, she immediately gave up meat and alcohol, and diligently practiced the Pure Land Dharma. Her whole family admired and followed her example. For twenty years, she did not change her original aspiration. One day, while ill, she invited Lawyer Yuanjing to preach the Dharma. Suddenly, she saw the Buddhas and Bodhisattvas appear before her, and she passed away while sitting upright.
Chen Shi (Chen Shi, personal name) of Qiantang
The old woman received the Bodhisattva precepts from Lingzhi (place name), and wholeheartedly recited the Buddha's name, making it her daily practice to prostrate a thousand times. She often had sharira (relics) scattered on her scripture desk. At the time of her death, she saw a manifested Buddha coming to greet her, and turned to tell the people beside her, but before she could finish half a sentence, she was peacefully still.
Wang Shi (Wang Shi, personal name) of Wulin (place name)
Often recited the Lotus Sutra and recited the Buddha's name, seeking to be reborn in the Western Pure Land. One day, she saw a Bodhisattva's huge body standing in the air, and then continuously chanted 'Bodhisattva is tall, Bodhisattva'.
高大。又云。恐女人足穢。難升花臺。語畢而化。
四明孫氏
寡居齋戒。禮誦唸佛。三十年不懈。手製衣衾鞋襪施僧。不記其數。一日微恙。見異人立床。前曰。宜勤精進。又夢八僧繞行懺室。身掛縵衣。隨僧行道。遂沐浴凈衣。請僧行懺于大眾前。端坐誦經。至一心不亂。左手結印。奄然而化。遠近皆聞空中奏樂。
上虞胡長婆
李氏。夫喪后。日夜高聲誦彌陀經。凡十餘年。一朝有僧。覆以緋蓋。告之曰。汝今月十五日。夜子時去。問。師何人。答曰。我是汝念者。婆遂會別諸親。至時。果有異香光明。即端坐而逝。七日火化。齒如雪玉。舌如紅蓮。睛如蒲萄。皆精堅不壞。舍利不可以數。次日焚處生一花。如白鶯粟然。
安吉王氏女
日誦彌陀觀音金剛諸經。唸佛求度。母病亡既斂。惡血流滴。女發誓曰。若我孝心真實。愿臭氣不生。言訖流血即止。以舌䑛漏處。絕無穢氣。父娶后室。與同修凈業。女得疾。請僧說凈土觀法。忽索衣。吉祥而臥。手攬觀音手中幡。寂然不動。繼母篩灰于室。以驗受生。見灰中印出蓮華數朵。
錢塘盛氏
日課觀經。誦佛不輟。一日病中浴畢面西。問家人云。聞磬聲乎。凈土眾聖且至。已而合掌。喜躍曰。佛菩薩已至。觀音
【現代漢語翻譯】 現代漢語譯本 高大。又說，恐怕女人的腳不乾淨，難以登上花臺。說完就圓寂了。
四明孫氏
寡居守節，齋戒，禮拜誦經唸佛。三十年沒有懈怠。親手縫製衣被鞋襪佈施給僧人，數不清有多少。一天稍微有些不舒服，看見一個奇異的人站在床前說，應該勤奮精進。又夢見八個僧人繞著懺悔室行走，自己身披縵衣，跟隨僧人行走。於是沐浴更衣，請僧人在大眾面前舉行懺悔儀式，端正地坐著誦經，達到一心不亂的境界，左手結印，安詳地圓寂了。遠近的人都聽到空中奏樂。
上虞胡長婆
李氏。丈夫去世后，日夜高聲誦唸《彌陀經》（Amitabha Sutra）。總共有十多年。一天，有個僧人，用紅色的蓋布蓋住她，告訴她說，你這個月十五日，夜裡子時就要走了。她問，師父是什麼人？回答說，我是你念誦的（阿彌陀佛）。胡長婆於是會見告別各位親人，到時，果然有奇異的香味和光明，就端正地坐著去世了。七天後火化，牙齒像雪白的玉石，舌頭像紅色的蓮花，眼睛像葡萄，都非常堅硬沒有損壞。舍利（Śarīra）多得數不清。第二天焚燒的地方長出一朵花，像白色的罌粟花一樣。
安吉王氏女
每天誦讀《彌陀經》（Amitabha Sutra）、《觀音經》（Avalokiteśvara Sutra）、《金剛經》（Vajra Sutra）等經書，唸佛求往生。母親因病去世已經入殮，惡臭的血流出來滴落。女兒發誓說，如果我的孝心是真實的，希望臭氣不要產生。說完，流出的血立刻停止。用舌頭舔血漏出來的地方，完全沒有污穢的氣味。父親娶了後妻，和她一同修行凈業。女兒得了疾病，請僧人講解凈土觀法。忽然要衣服，吉祥地躺下，手裡拿著觀音（Avalokiteśvara）手中的幡，寂靜地不動了。繼母在房間里篩灰，用來驗證是否往生，看見灰中印出蓮花好幾朵。
錢塘盛氏
每天學習《觀經》（Visualization Sutra），誦佛不斷。一天生病中沐浴完畢面向西方，問家人說，聽到磬的聲音嗎？凈土的眾多聖眾將要到來。不久合掌，高興地跳躍說，佛菩薩已經到來，觀音（Avalokiteśvara）
【English Translation】 English version Gaoda. It is also said, 'Fearing that women's feet are unclean, it is difficult to ascend the flower platform.' After speaking, he passed away.
Sun of Siming
She lived as a widow, observing precepts and fasting, reciting scriptures and chanting Buddha's name. She persevered for thirty years without懈怠. She personally made clothes, quilts, shoes, and socks to donate to monks, the number of which is uncountable. One day, feeling slightly unwell, she saw a strange person standing in front of her bed, saying, 'You should diligently strive forward.' She also dreamed of eight monks walking around the repentance chamber, wearing a kasaya, and following the monks. Thereupon, she bathed and changed clothes, invited monks to perform a repentance ceremony in front of the assembly, sat upright and recited scriptures, reaching a state of single-mindedness, forming a mudra with her left hand, and peacefully passed away. People far and near heard music playing in the air.
Hu Changpo of Shangyu
Li Shi. After her husband passed away, she recited the Amitabha Sutra (彌陀經) loudly day and night for more than ten years. One day, a monk covered her with a scarlet canopy and told her, 'You will depart on the fifteenth of this month, at midnight.' She asked, 'Who are you, Master?' He replied, 'I am the one you recite (Amitabha Buddha).' Hu Changpo then met and bid farewell to all her relatives. At the appointed time, there was indeed a strange fragrance and light, and she passed away peacefully while sitting upright. Seven days later, after cremation, her teeth were like snow-white jade, her tongue like a red lotus, and her eyes like grapes, all of which were firm and undamaged. The Śarīra (舍利) were too numerous to count. The next day, a flower grew at the cremation site, resembling a white poppy.
Wang's Daughter of Anji
She recited the Amitabha Sutra (彌陀經), Avalokiteśvara Sutra (觀音經), Vajra Sutra (金剛經), and other scriptures daily, chanting Buddha's name seeking rebirth. After her mother passed away from illness and was placed in the coffin, foul-smelling blood flowed and dripped. The daughter vowed, 'If my filial piety is genuine, may no foul odor arise.' As soon as she finished speaking, the flowing blood stopped immediately. She licked the leaking area with her tongue, and there was absolutely no foul odor. Her father married a second wife, and she cultivated pure karma together with her. The daughter fell ill and asked a monk to explain the Pure Land contemplation method. Suddenly, she asked for clothes, lay down auspiciously, held the banner in Avalokiteśvara's (觀音) hand, and remained silently motionless. The stepmother sifted ashes in the room to verify rebirth, and saw several lotus flowers imprinted in the ashes.
Sheng of Qiantang
She studied the Visualization Sutra (觀經) daily and chanted the Buddha's name without ceasing. One day, while ill, she bathed and faced west, asking her family, 'Do you hear the sound of the chime?' The many saints of the Pure Land are about to arrive. Soon after, she joined her palms and joyfully exclaimed, 'The Buddhas and Bodhisattvas have arrived, Avalokiteśvara (觀音)'
手執金臺。如來接我登座。即奄然而化。
錢塘沈氏
唸佛十餘年。日加精進。命工𦘕八尺彌陀像。病中安設床前。欣然曰。我何多幸。即請僧唸佛相助。忽曰。見一僧授我金臺。遂于臺前。方欲執錦褥角。其臺即行。恐有障緣。望眾更爲念佛眾。皆勇猛厲聲。良久復云。唸佛功德。已登金臺。此去不回矣。即瞑目而逝。
蔣婆
鎮江金壇縣株林村人。年七十許。死至陰府。命未盡。當還。閻羅王問曰。汝能唸經否。對曰不能。王曰。汝不能唸經。但念阿彌陀佛。既放還。蔣婆謂閻羅王。教我念佛。更無可疑。故常唸佛。年近百二十歲。無疾而逝。
任氏夫人
修西方。雕阿彌陀佛像。長四寸八分。龕飾甚嚴。常頂戴行道。其像眉間。常迸出舍利。大如黍米。光彩照人。事詳鐘離少師傳。
汾陽約山翁婆
每日嗟嘆。世間無常。無一可樂。月晦必請僧二員。永夜唸佛。翌朝設齋。婆手自營辦。臨終之夕。咸見佛光入室。寶蓋覆于庭上。婆忽遷化。
汾陽裴氏女
專心念佛。以小豆為數。積滿十三石。報盡之日。索火燒香。口云。佛以花臺與我。今當往生。
汾陽溫靜文妻
病在床上。夫勸令唸佛。二年不絕聲。謂夫曰。我已見凈土佛菩薩
【現代漢語翻譯】 現代漢語譯本 『手執金臺（由黃金製成的蓮花臺）。如來（Tathagata，佛的稱號）接我登座。』隨即安詳地圓寂了。
錢塘沈氏
唸佛十餘年，每日更加精進。請工匠繪製八尺高的彌陀（Amitabha，阿彌陀佛）像。病中安放在床前。欣喜地說：『我何等幸運！』隨即請僧人唸佛相助。忽然說：『見一僧人授我金臺。』遂于臺前，正要抓住錦褥的角，那金臺就行走了。恐怕有障礙因緣，希望大家更為我念佛。眾人都勇猛地高聲唸佛。良久又說：『唸佛功德，已登金臺。此去不回了。』隨即閉目而逝。
蔣婆
鎮江金壇縣株林村人。年約七十歲。死後到了陰府。閻羅王說她壽命未盡，應當還陽。閻羅王問：『你能唸經嗎？』回答說：『不能。』閻羅王說：『你不能唸經，但念阿彌陀佛。』既放她還陽。蔣婆認為閻羅王教她念佛，更無可懷疑，所以常常唸佛。年近一百二十歲，無疾而逝。
任氏夫人
修習西方凈土法門。雕刻阿彌陀佛像，長四寸八分，佛龕裝飾得非常莊嚴。常常頂戴佛像行道。佛像眉間，常常迸出舍利（Sarira，佛教聖物），大如黍米，光彩照人。此事詳情記載在鐘離少師的傳記中。
汾陽約山翁婆
每日嗟嘆，世間無常，沒有一件值得快樂的事情。每月最後一天必定請兩位僧人，徹夜唸佛。第二天早上設定齋飯。老婦人親手操辦。臨終的晚上，都看見佛光進入房間，寶蓋覆蓋在庭院上。老婦人忽然去世。
汾陽裴氏女
專心念佛，用小豆計數，積滿十三石。壽命將盡之日，索要火來燒香，口中說：『佛以花臺給我，現在應當往生。』
汾陽溫靜文妻
病在床上，丈夫勸她念佛，兩年不絕聲。告訴丈夫說：『我已經見到凈土的佛菩薩。』
【English Translation】 English version 'Holding a golden dais (a lotus platform made of gold). Tathagata (title of a Buddha) receives me to ascend the seat.' Then she passed away peacefully.
The Shen family of Qiantang
Having recited the Buddha's name for more than ten years, she became more diligent every day. She hired a craftsman to paint an eight-foot-tall image of Amitabha (Amitabha Buddha). During her illness, she placed it in front of her bed. She said happily, 'How fortunate I am!' Then she asked monks to help her recite the Buddha's name. Suddenly, she said, 'I see a monk giving me a golden dais.' So, in front of the dais, just as she was about to grab the corner of the brocade cushion, the dais began to move. Fearing obstacles, she hoped that everyone would recite the Buddha's name for her even more. Everyone recited the Buddha's name loudly and vigorously. After a long while, she said again, 'The merit of reciting the Buddha's name has allowed me to ascend the golden dais. I will not return from here.' Then she closed her eyes and passed away.
Old Woman Jiang
A resident of Zhulin Village, Jintan County, Zhenjiang. She was about seventy years old. After death, she went to the underworld. Yama (King of Hell) said that her life was not over and that she should return to the world. Yama asked, 'Can you recite scriptures?' She replied, 'No.' Yama said, 'If you cannot recite scriptures, then recite Amitabha Buddha.' He then released her to return to the world. Old Woman Jiang believed that Yama had taught her to recite the Buddha's name, so she recited the Buddha's name constantly. She lived to be nearly one hundred and twenty years old and died without illness.
Madam Ren
She practiced the Western Pure Land Dharma. She carved an Amitabha Buddha image, four inches and eight fen (a traditional Chinese unit of length) tall. The shrine was decorated very solemnly. She often carried the image on her head while walking. Sarira (Buddhist relics), as large as millet, often burst forth from between the eyebrows of the image, shining brightly. The details of this matter are recorded in the biography of Junior Preceptor Zhongli.
Old Man and Old Woman Yue of Fenyang
They sighed every day, lamenting that the world is impermanent and that there is nothing to be happy about. On the last day of each month, they would invite two monks to recite the Buddha's name all night long. The next morning, they would prepare a vegetarian meal. The old woman would personally take care of it. On the night before her death, everyone saw Buddha's light entering the room and a jeweled canopy covering the courtyard. The old woman suddenly passed away.
The Daughter of the Pei Family of Fenyang
She single-mindedly recited the Buddha's name, using small beans to count, accumulating thirteen shi (a traditional Chinese unit of volume). On the day her life was about to end, she asked for fire to burn incense, saying, 'The Buddha has given me a flower dais, and now I should be reborn in the Pure Land.'
The Wife of Wen Jingwen of Fenyang
She was sick in bed. Her husband encouraged her to recite the Buddha's name, and she recited it continuously for two years. She said to her husband, 'I have already seen the Buddhas and Bodhisattvas of the Pure Land.'
。后月當去。至期。見金蓮花如日輪。
醴泉孟氏女
久纏重病。沙門勸令唸佛。三年謂夫曰。可急報諸親。令來相送。暨畢。集女焚香。與眾唸佛。見空中執錫沙門曰。汝當往生。已而佛菩薩至幡華排空。忽然遷化。
汾陽梁氏女
兩目俱盲。遇沙門。勸令唸佛。越三年。雙目開明。后忽見佛菩薩幡蓋來迎。即日命終。
唸佛道者。陳氏。頤禪師之母。師住廣平普會。迎侍方丈東室。剪𩬊為出家相。朝夕唸佛。四眾稱為道者。后病中集緇素。鳴磬唸佛。兩日忽合掌瞻像。泊然而化。明日頂溫。面色鮮白。師前一日夢。母謂曰。我見尼師十餘來相召。師應之曰。此往生之祥。言已坐滅面色變白。至是果然
吳興陳氏
受持齋戒。誦法華五千部金剛彌陀諸經各一藏。唸佛滿三十年。一日不食。家人問。欲何所須。答云。欲求見佛。言訖右脅而化。
會稽胡氏凈安
禮阿彌陀佛八萬四千相好者四會。偶微疾。見佛來迎。安祥坐逝。路人聞空中樂聲。隱隱西去。
錢塘孫氏女
常唸佛持咒。因病請清照律師。至。謂曰。久病厭世。愿求往生。師為談凈土因緣。大喜。至夜夢師持藥一盞。服之流汗。身心輕安。三日後。語侍人曰。迦葉尊者來。此好金蓮
華座。即瞑目結印而化。
仁和郭氏妙圓
長齋唸佛。誦法華彌陀經及二懺。常諦觀落日。對想西方。忽空中告云。郭妙圓決生凈土。清照亨律師。即其兄。嘗往寺中。建繫念會。作百僧齋。莊嚴凈土。臨終之際。請亨師說法。求佛接引。即時端坐。凝然不動。
周行婆
家太平州。蚤年唸佛專注。一夕互跪唸佛。泊然而化。鄰人見數僧自婆家出引婆騰空而去。
錢塘龔氏
晝夜唸佛。誦彌陀經。偶得疾。請亨律師。指示西歸。講說未終。端坐而化。
老妾于氏。亦唸佛不輟。一夕夢。龔氏告曰。我已得生矣。汝后七日。亦當往生至期果逝。
嘉禾鐘婆
日誦彌陀經十卷。余時念佛二十年。為常課。一日語其子曰。見大白蓮華無數。一婦人端正好衣。立我前。又眾僧在此。何以供養。子云不見。遂無語。端坐聳身而化。
潮山黃婆
持金剛法華。專心念佛。暑中忽得痢疾。但飲水不食。鄰庵沙門善修。常建唸佛會。婆病中欲請修。修夢。婆來謂曰。將往西方。修未以為異。越二日。婆西向唸佛十聲。端坐而化。遠近皆見紅霞覆婆之屋。
霅川朱氏
唸佛三十年。每讀金剛經。以為聖賢在此。不敢踞坐。后忽不食。四十日唯飲水唸佛
【現代漢語翻譯】 現代漢語譯本 華座：隨即瞑目結印而化。（華座：指蓮花寶座，這裡指往生者在坐化時所顯現的瑞相）
仁和郭氏妙圓： 長期素食唸佛，誦《法華經》、《彌陀經》及兩種懺法。經常仔細觀察落日，對著落日想像西方極樂世界。忽然空中傳來聲音說：『郭妙圓決定往生凈土。』清照亨律師是她的哥哥，曾經到寺廟中，建立繫念法會，做百僧齋，莊嚴凈土。臨終之際，請亨律師說法，求佛接引。隨即端坐，凝然不動。
周行婆： 家住太平州，早年唸佛專注。一天晚上互相跪著唸佛，安詳地化去。鄰居看見幾位僧人從周行婆家出來，引著周行婆騰空而去。
錢塘龔氏： 晝夜唸佛，誦《彌陀經》。偶然得了疾病，請亨律師指示往生西方的方法。講說還沒有結束，就端坐而化。
老妾于氏，也念佛不停止。一天晚上夢見，龔氏告訴她說：『我已經得以往生了，你七天後，也應當往生。』到期果然去世。
嘉禾鐘婆： 每天誦《彌陀經》十卷，其餘時間唸佛二十年，作為日常功課。一天告訴她的兒子說：『看見無數的大白蓮花，一位婦人衣著端正美好，站在我面前，又有眾多的僧人在這裡，用什麼來供養他們呢？』兒子說沒有看見。於是沒有說話，端坐挺直身體而化。
潮山黃婆： 持誦《金剛經》、《法華經》，專心念佛。夏天忽然得了痢疾，只喝水不吃東西。鄰近庵的沙門善修，經常建立唸佛會。黃婆生病中想要請善修來。善修夢見，黃婆來告訴他說：『將要往生西方。』善修沒有覺得奇怪。過了兩天，黃婆面向西方唸佛十聲，端坐而化。遠處近處的人都看見紅霞覆蓋著黃婆的房屋。
霅川朱氏： 唸佛三十年。每次讀《金剛經》，認為聖賢就在這裡，不敢隨意坐著。後來忽然不吃東西，四十天只喝水唸佛。
【English Translation】 English version Hua Zuo (華座): Immediately closed her eyes, formed a mudra (結印), and transformed. (Hua Zuo: Lotus throne, referring to the auspicious signs manifested by the deceased upon sitting in meditation and passing away)
Guo Shi Miaoyuan (郭氏妙圓) of Renhe: Maintained a long-term vegetarian diet, recited the Buddha's name, chanted the Lotus Sutra, the Amitabha Sutra, and the two repentance ceremonies. She often attentively observed the setting sun, visualizing the Western Pure Land. Suddenly, a voice from the sky announced, 'Guo Miaoyuan is assured of rebirth in the Pure Land.' The lawyer Qingzhao Heng (清照亨), her brother, once went to the temple to establish a mindfulness recitation assembly, held a vegetarian feast for a hundred monks, and adorned the Pure Land. At the time of her death, she requested Lawyer Heng to expound the Dharma and sought the Buddha's guidance. Immediately, she sat upright, still and unmoving.
Zhou Xingpo (周行婆): Lived in Taiping Prefecture. In her early years, she focused intently on reciting the Buddha's name. One night, while kneeling and reciting the Buddha's name, she peacefully passed away. Neighbors saw several monks emerge from Zhou Xingpo's house, leading her into the sky.
Gong Shi (龔氏) of Qiantang: Recited the Buddha's name day and night, chanting the Amitabha Sutra. She contracted an illness and requested Lawyer Heng to instruct her on how to be reborn in the West. Before the explanation was finished, she sat upright and passed away.
Old Concubine Yu Shi (于氏) also recited the Buddha's name without ceasing. One night, she dreamed that Gong Shi told her, 'I have already been reborn. You should also be reborn in seven days.' She indeed passed away on the appointed day.
Zhong Po (鐘婆) of Jiahe: Daily recited ten volumes of the Amitabha Sutra, and recited the Buddha's name for twenty years as a daily practice. One day, she told her son, 'I see countless large white lotus flowers, a woman with dignified and beautiful clothes standing before me, and many monks here. What should I use to make offerings to them?' Her son said he did not see anything. Then she said nothing, sat upright, straightened her body, and passed away.
Huang Po (黃婆) of Chaoshan: Upheld the Diamond Sutra and the Lotus Sutra, and wholeheartedly recited the Buddha's name. In the summer, she suddenly contracted dysentery, only drinking water and not eating. Shramana Shanxiu (善修) of the neighboring hermitage often established mindfulness recitation assemblies. Huang Po wanted to invite Shanxiu while she was ill. Shanxiu dreamed that Huang Po came and told him, 'I am going to be reborn in the West.' Shanxiu did not find it strange. Two days later, Huang Po faced west, recited the Buddha's name ten times, sat upright, and passed away. People far and near saw red clouds covering Huang Po's house.
Zhu Shi (朱氏) of Zhouchuan: Recited the Buddha's name for thirty years. Every time she read the Diamond Sutra, she believed that the sages were present, and she did not dare to sit casually. Later, she suddenly stopped eating, only drinking water and reciting the Buddha's name for forty days.
。先夢三僧入室。各執蓮華。謂曰。我先為汝種此蓮華。汝卻歸來。既覺喜悅。乃請僧眾。唸佛為助。即就座而化。
四明凈心女
不知姓。刺血。自𦘕佛菩薩三聖像于羅木板。凡一千片。普散與人上。有正信女。凈心題云。愿所修凈業。速獲成就。不入母胎。化生蓮沼。后不知所終。
嘉禾周氏
適庶民孫氏同翁婆。常時念佛。感室中佛像有光如螢。或現鮮華。或現佛菩薩像。三時必聞天樂。或空中誦經聲。
項氏妙智
四明鄞人。寡居。二女悉令為尼。同居楊氏庵。見人唯勸唸佛。晚歲偶疾。謂女尼曰。多有尼僧。相待西歸。乃請人唸佛。忽曰。我欲坐化。錯與作棺也。女曰。佛用金棺。無嫌也。母喜。諷上品觀。轉身面西。兩手作印。微笑而逝。
沈氏妙智
四明慈溪居。自幼蔬食唸佛。長歸章氏。未嘗中廢。施米貸被。以濟飢寒。常誦彌陀經為日課。一夕微病。唸佛尤力。忽見佛菩薩居士長者。擁立目前。燈光千點纍纍然。狀如虹橋。即日右脅吉祥。凝然不動。
崔婆
淄州人。平生茹素。性溫順。不與同輩爭長短。但誦阿彌陀佛不少撤。不持素珠。莫知其幾千萬遍。年七十二。得疾不下床。然持念愈篤。忽若無事時。唱偈日。西方一路好修
【現代漢語翻譯】 現代漢語譯本：
先夢見三位僧人進入房間，各自拿著蓮花，對她說：『我們先為你種下這蓮花，你之後會回來的。』醒來后她感到非常喜悅，於是請僧眾唸佛幫助她，隨即坐化。
四明凈心女（Siming Jingxin Nu）：
不知她的姓氏。她刺破手指，親自繪製佛、菩薩三聖像在羅木板上，總共一千片，普遍分發給人們。其中有一位具有正信的女子，題名為凈心，寫道：『愿所修的凈業，迅速獲得成就，不入母胎，化生於蓮花池中。』之後就不知道她的結局了。
嘉禾周氏（Jiahe Zhou Shi）：
嫁給庶民孫氏，與翁婆同住。她經常唸佛，感到房間中的佛像發出像螢火蟲一樣的光芒，或者顯現鮮花，或者顯現佛菩薩像。每天三次必定聽到天樂，或者空中誦經的聲音。
項氏妙智（Xiang Shi Miaozhi）：
四明鄞縣人。守寡。將兩個女兒都送去做尼姑，一同住在楊氏庵。見到人就勸人唸佛。晚年時偶然生病，對女兒（尼姑）說：『有很多尼姑，等待著一同往生西方。』於是請人唸佛。忽然說：『我想坐化，（你們）卻給我準備了棺材。』女兒說：『佛用金棺，沒有妨礙。』母親很高興，唸誦《上品觀》，轉身面向西方，兩手結印，微笑而逝。
沈氏妙智（Shen Shi Miaozhi）：
四明慈溪人。從小吃素唸佛。長大後嫁給章氏，從未停止。施捨米糧，借出被子，用來救濟飢寒的人。經常誦讀《彌陀經》作為每日的功課。一天晚上稍微生病，唸佛更加努力。忽然看見佛、菩薩、居士、長者，擁立在眼前，燈光千點，重重疊疊，形狀像虹橋。當天就右脅吉祥臥，凝然不動。
崔婆（Cui Po）：
淄州人。一生吃素，性格溫順，不與同輩爭論是非長短，只是誦唸阿彌陀佛從不間斷。不拿念珠，不知道已經唸了幾千萬遍。七十二歲時，得了病不能下床，然而持念更加虔誠。忽然像沒事一樣，唱偈說：『西方一路好修行。』
【English Translation】 English version:
She first dreamed of three monks entering her room, each holding a lotus flower, and saying to her, 'We will first plant this lotus flower for you, and you will return later.' Upon waking, she felt very joyful, so she invited monks to chant Buddha's name to help her, and then she passed away in a seated position.
Siming Jingxin Nu (Siming Pure-Heart Woman):
Her surname is unknown. She pricked her finger and personally painted images of the Buddha and two Bodhisattvas on Luo wood panels, a total of one thousand pieces, which she distributed widely to people. Among them, there was a woman with righteous faith, named Jingxin, who wrote: 'May the pure karma I cultivate quickly achieve fruition, not entering a mother's womb, but being born in a lotus pond.' After that, her fate is unknown.
Jiahe Zhou Shi (Jiahe Zhou's Wife):
Married to the commoner Sun, she lived with her parents-in-law. She constantly chanted Buddha's name and felt that the Buddha image in the room emitted light like fireflies, or manifested fresh flowers, or manifested images of the Buddha and Bodhisattvas. Three times a day, she would surely hear heavenly music, or the sound of scriptures being recited in the air.
Xiang Shi Miaozhi (Xiang's Wife Miaozhi):
A person from Yin County, Siming. She was a widow. She sent both of her daughters to become nuns, and they lived together in Yang's Nunnery. Whenever she saw people, she would encourage them to chant Buddha's name. In her later years, she fell ill by chance and said to her daughters (the nuns), 'There are many nuns waiting to go to the West together.' So she invited people to chant Buddha's name. Suddenly she said, 'I want to pass away in a seated position, but (you) have prepared a coffin for me.' Her daughter said, 'The Buddha uses a golden coffin, there is no problem.' The mother was very happy, recited the 'Superior Grade Contemplation', turned to face the West, formed a mudra with both hands, and passed away with a smile.
Shen Shi Miaozhi (Shen's Wife Miaozhi):
A resident of Cixi, Siming. She ate vegetarian food and chanted Buddha's name from a young age. After marrying into the Zhang family, she never stopped. She gave away rice and lent out blankets to help the hungry and cold. She often recited the Amitabha Sutra as her daily practice. One night, she became slightly ill and chanted Buddha's name even more diligently. Suddenly, she saw the Buddha, Bodhisattvas, lay practitioners, and elders, standing before her, with thousands of lights layered upon each other, shaped like a rainbow bridge. On that day, she lay down on her right side in the auspicious posture, still and unmoving.
Cui Po (Old Woman Cui):
A person from Zizhou. She was a vegetarian her whole life, and had a gentle nature. She did not argue with her peers about right and wrong, but only recited Amitabha Buddha without interruption. She did not use prayer beads, so it is unknown how many tens of millions of times she had recited. At the age of seventy-two, she fell ill and could not get out of bed, but her recitation became even more devout. Suddenly, as if nothing had happened, she sang a verse, saying, 'The road to the West is good for cultivation.'
行。上無條嶺下無坑。去時不用著鞋襪。腳踏蓮華步步生。詠不絕口。人問誰。語曰我所作。曰婆何時行。曰申時去。果如期而逝。依僧法茶毗。舌獨不化。
常熟陶氏
寡居。常持普門品。夢白衣人。授以蓮華令食之。又夢梵僧授以彌陀經。覺即能誦。不假師授。一夕帳幌光明。有彌陀像。立經函上。每誦經時。必于捲上。迸出舍利。積以成合。臨終時。化佛來迎。
周婆
鄞縣寶幢市人。精修凈土。遇歲首持不語戒。晝夜常坐。盡月而止。遇夏月則施茶湯。歷久不廢。一夕夢大荷葉遍覆一市。覺自身持數珠。行道葉上。既而微疾。鄰人見幢蓋入其室。黎明婆已唸佛而逝。
鐘氏
仁和張后溪之繼室。年四十夫喪。遂持長齋。篤信念佛者。四十餘載。居常聞天樂鳴空。又夜常聞戶外佛聲浩浩。啟視。杳無人跡。如是異徴。屢屢概見。泰昌元年臘月十六日。臥病。次年元朝。謂家人曰。見遍室蓮華並有幡蓋。懸于床前。唸佛而化。
薛氏
武塘世族女也。生時母夢長庚入懷。后歸周。生五子。而寡秉節。自誓供觀音。香菸結蓮華。人異之。專心凈業。好施。不倦唸佛。十五年如一日。萬曆丁亥五月。得疾。遂絕粒屏藥。至九月六日延僧禮懺。且曰。四日足吾事畢矣
【現代漢語翻譯】 現代漢語譯本：
一位修行者，上面沒有山嶺，下面沒有坑洼。離去的時候不用穿鞋襪，腳踩蓮花，步步生蓮。人們不停地讚詠。有人問是誰，回答說：『我所作。』問：『婆婆什麼時候走？』答：『申時去。』果然如期去世。按照僧人的規矩火化（茶毗），唯獨舌頭沒有燒化。
常熟的陶氏，
守寡后，經常誦持《普門品》。夢見一位白衣人，授予她蓮花讓她吃下去。又夢見一位梵僧授予她《彌陀經》。醒來后就能背誦，不需要老師教。一天晚上，帳篷里光明大放，有阿彌陀佛像，站在經書盒上。每次誦經的時候，總會從經書上迸出舍利，積累起來裝滿了一個盒子。臨終的時候，化佛來迎接她。
周婆，
是鄞縣寶幢市人。精進地修習凈土法門。每到新年就持不語戒，晝夜常常端坐，持續一個月才停止。遇到夏天就施捨茶水，長久堅持不懈。一天晚上夢見巨大的荷葉覆蓋了整個市場。醒來后發現自己拿著念珠，在荷葉上行走。不久之後得了輕微的疾病，鄰居看見幢幡寶蓋進入她的房間。黎明時分，周婆已經唸佛往生了。
鐘氏，
是仁和張后溪的繼室。四十歲時丈夫去世，於是持長齋，虔誠地信仰佛法。四十多年來，經常聽到天樂在空中鳴響，又常常在夜晚聽到門外佛號的聲音浩大。打開門看，卻杳無人跡。這樣的奇異景象，屢次出現。泰昌元年臘月十六日，臥病在床。第二年正月初一，告訴家人說：『看見滿屋子的蓮花，並且有幡蓋，懸掛在床前。』唸佛后往生。
薛氏，
是武塘的世家大族的女兒。出生的時候，母親夢見長庚星（金星）進入懷中。後來嫁給周家，生了五個兒子，然後守寡保持節操。自己發誓供奉觀音菩薩，香菸凝結成蓮花，人們都覺得奇異。專心修習凈土法門，喜歡佈施，不懈地念佛，十五年如一日。萬曆丁亥年五月，得了疾病，於是斷絕飲食，停止服藥。到九月初六，請僧人禮拜懺悔，並且說：『四天後我的事情就結束了。』
【English Translation】 English version:
A practitioner, above there are no mountain ridges, below there are no pits. When leaving, there is no need to wear shoes and socks, feet stepping on lotus flowers, with each step a lotus blooms. People praised without end. Someone asked who it was, and the reply was: 'What I have done.' Asked: 'When will the old woman depart?' Replied: 'Depart at Shen hour (3-5 pm).' Indeed, she passed away as predicted. Cremated (teas) according to monastic customs, only the tongue did not burn.
Tao of Changshu,
A widow. She often recited the 'Universal Gate Chapter' (普門品, Pǔmén Pǐn) of the Lotus Sutra. She dreamed of a person in white robes who gave her a lotus flower to eat. She also dreamed of a Brahmin monk who gave her the 'Amitabha Sutra' (彌陀經, Mítuó Jīng). Upon waking, she was able to recite it without a teacher. One night, the tent was filled with bright light, and there was an image of Amitabha Buddha (彌陀, Mítuó), standing on the scripture box. Every time she recited the scriptures, relics (舍利, shèlì) would burst out from the scroll, accumulating to fill a box. At the time of her death, a manifested Buddha came to greet her.
Old Woman Zhou,
Was a person from Baotong Market in Yin County. She diligently cultivated the Pure Land (凈土, Jìngtǔ) practice. Every New Year, she observed the vow of silence, sitting day and night, ceasing only after a month. During the summer months, she offered tea, persisting for a long time without fail. One night, she dreamed that a large lotus leaf covered the entire market. Upon waking, she found herself holding prayer beads, walking on the leaf. Soon after, she contracted a minor illness. Neighbors saw banners and canopies entering her room. At dawn, Old Woman Zhou had already passed away while reciting the Buddha's name.
Zhong,
Was the second wife of Zhang Houxi of Renhe. Her husband passed away when she was forty years old, so she observed a long-term vegetarian diet and sincerely believed in Buddhism. For more than forty years, she often heard heavenly music ringing in the sky, and often heard the loud sound of the Buddha's name outside the door at night. When she opened the door to look, there was no one to be seen. Such strange signs appeared repeatedly. On the sixteenth day of the twelfth month of the first year of Taichang, she fell ill and was bedridden. On the first day of the new year, she told her family: 'I see lotus flowers all over the room, and there are banners and canopies hanging in front of the bed.' She passed away after reciting the Buddha's name.
Xue,
Was the daughter of a prominent family in Wutang. When she was born, her mother dreamed of the planet Venus (長庚, Chánggēng) entering her womb. Later, she married into the Zhou family and gave birth to five sons, and then became a widow, maintaining her chastity. She vowed to make offerings to Guanyin Bodhisattva (觀音, Guānyīn), and the incense smoke would condense into lotus flowers, which people found strange. She focused on cultivating the Pure Land practice, liked to give alms, and tirelessly recited the Buddha's name, for fifteen years as if it were a single day. In the fifth month of the Dinghai year of Wanli, she contracted an illness, so she stopped eating and taking medicine. On the sixth day of the ninth month, she invited monks to perform repentance rituals, and said: 'In four days, my affairs will be completed.'
。乃西向對彌陀像。晝夜繫念。囑諸子翊贊著凈衣。戴志公帽。長跪佛前。念贊佛偈。唱三歸依。輪珠唸佛。一百八遍。逮午趺坐而化。蓮華香滿室。
于媼
昌平州邵村于貴之母。久積唸佛。一日浣衣甚潔。謂其子曰。予將生凈土。子未信。至期。取凡置庭。心坐幾上。脫去。異香天樂。比鄰皆聞。
方氏
諸生吳應道室。三十寡。守志歸佛。專修凈土二十年。萬曆乙酉。年五十矣。小疾唸佛不輟。無一語及他務。卒前一日。沐浴更衣。然香禮佛。還坐一榻而逝。
陶氏
居士張守約繼室。居士唸佛陶亦信向。每日課誦。無間居士出禮普陀。陶謂二子曰。吾平日參是心作佛是心是佛二語。今始悟。初四日吾行矣。及期。端坐而逝。次日居士歸成殮。俄棺上出青蓮華五朵。居士大駭異。自愧不知。其道行如此。
中官孫名之母
一生齋戒唸佛。年老微恙。自知時至。告其子欲坐脫。子哀泣。止之不得。乃為作龕。至期入龕。安坐化去。
陸母徐氏
孀居。刻志凈業。夫有千金。出貸焚倦。不取奩飾。罄以施人。恒于佛所。禮誦不輟。如是十載。一夕忽呼侍人曰。看東方光發否。我待往生。時至矣。汝輩可助我高。聲唸佛合掌而逝。
劉道隆母李
氏
年四十長齋唸佛。修凈室一間。供佛菩薩像。朝夕稱禮。每誕日誡子婦。母設慶席。惟禮懺一日或三日。如此者二十五年。將終前一歲。延僧禮懺七晝夜。夢大士持素珠一串。示之曰。以此授汝珠數。乃往生期也。夢中數之。五十三顆。不解其義。至庚子五月十三日。忽告家人曰。吾今日行矣。可舉家大聲唸佛助我西行。即面西唸佛。端坐而逝。
陳母朱氏
吳郡人。浚川居士室也。孝慈天植。素向三寶。年八十一。其子參云棲歸導。以唸佛往生。遂篤志凈業。越二載示疾。卒之前三日。堂前大呼母名者三。母云。有二青衣。在此時病久孱困。忽躍起。豎脊端坐。諸子勸其寢息。乃吉祥而逝。迎尸中堂。仰臥之尸。自轉向西。眾人嘆其神異。
豫章人楊選一妻
三十生子后。即與夫別居。聽其置妾。自日長齋唸佛。至己丑。十五年矣。八月忽生髮背。痛楚入骨。見一惡鬼。以刀割其背肉。有大力神。驅之去苦。若脫。謂夫曰。吾將行矣。有童子四人相迎。夫疑病中囈語。問何往。答曰。往西方。遂化。
江寧湯道人公甫母
八十一歲。自少長齋唸佛。每晨夕萬聲為課。庚寅元朝。公甫請融悟觀。如兩戒師。䖍修大彌陀懺。以初四日。五鼓進壇。有唐道人宜之者。在壇
【現代漢語翻譯】 現代漢語譯本 氏 四十歲開始長期素食唸佛。修繕一間清凈的房間，供奉佛菩薩像。早晚禮拜稱念。每逢生日告誡兒子媳婦，母親設宴慶祝，唯獨禮懺一日或三日。這樣持續了二十五年。臨終前一年，請僧人禮懺七個晝夜。夢見大勢至菩薩（Mahasthamaprapta Bodhisattva）手持一串素珠，告訴她說：『用這串念珠的數目，就是你往生的日期。』夢中數了數，有五十三顆，不明白其中的含義。到了庚子年五月十三日，忽然告訴家人說：『我今天就要走了。』讓全家大聲唸佛幫助她往生西方。隨即面向西方唸佛，端坐而逝。
陳母朱氏 吳郡人，是浚川居士的妻子。天性孝順慈愛，一向敬奉三寶（佛、法、僧）。八十一歲時，她的兒子從云棲（Yunqi）回來引導她，以唸佛求往生。於是她堅定志向修習凈土法門。過了兩年，她示現疾病。去世前三天，有人在堂前大聲呼喊母親的名字三次。母親說：『有兩位青衣童子。』此時她病了很久，身體虛弱，忽然跳起來，挺直脊背端坐。兒子們勸她躺下休息，她就吉祥臥而逝。將遺體迎入中堂，原本仰臥的遺體，自己轉向西方。眾人都讚歎她的神奇。
豫章人楊選一妻 三十歲生子后，就和丈夫分居，聽任丈夫娶妾。自己長期素食唸佛，到己丑年，已經十五年了。八月忽然生了發背瘡，疼痛難忍。看見一個惡鬼，用刀割她的背部。有一位大力神，驅趕惡鬼，使她脫離痛苦，好像擺脫了束縛。告訴丈夫說：『我將要走了。』有四個童子來迎接她。丈夫懷疑她在病中說胡話，問她要去哪裡。回答說：『往西方。』於是去世。
江寧湯道人公甫母 八十一歲。從小長期素食唸佛。每天早晚以唸誦一萬聲佛號作為功課。庚寅年正月初一，公甫請融悟觀、如兩戒師，虔誠地修習大彌陀懺（Great Amitabha Repentance Ceremony）。在初四日，五更時分進入佛壇，有一位唐道人宜之，也在佛壇。
【English Translation】 English version Ms. Shi At the age of forty, she began a long-term vegetarian diet and recited the Buddha's name. She renovated a clean room, enshrining images of Buddhas and Bodhisattvas. She paid homage and chanted morning and evening. On each birthday, she would instruct her sons and daughters-in-law that her mother should host a celebratory feast, but only perform repentance rituals for one or three days. This continued for twenty-five years. A year before her death, she invited monks to perform repentance rituals for seven days and nights. She dreamed that Mahasthamaprapta Bodhisattva (大勢至菩薩) held a string of vegetarian beads, telling her: 'The number of beads on this string is the date of your rebirth.' In the dream, she counted fifty-three beads, not understanding their meaning. On the thirteenth day of the fifth month of the year Gengzi, she suddenly told her family: 'I am leaving today.' She asked the whole family to chant the Buddha's name loudly to help her be reborn in the Western Pure Land. Then, facing west, she chanted the Buddha's name and passed away peacefully while sitting upright.
Madam Zhu, Mother of Chen A native of Wujun, she was the wife of Layman Junchuan. She was naturally filial and compassionate, and always revered the Three Jewels (三寶) (Buddha, Dharma, Sangha). At the age of eighty-one, her son returned from Yunqi (云棲) and guided her to seek rebirth through reciting the Buddha's name. Thereupon, she firmly resolved to cultivate the Pure Land practice. Two years later, she manifested illness. Three days before her death, someone shouted her name three times in the hall. She said, 'There are two boys in green robes.' At this time, she had been ill for a long time and was weak, but she suddenly jumped up, straightened her back, and sat upright. Her sons urged her to lie down and rest, but she passed away in the auspicious reclining posture. When her body was brought into the central hall, the body, which had been lying on its back, turned itself to face west. Everyone praised her miraculous nature.
The Wife of Yang Xuan from Yuzhang After giving birth at the age of thirty, she separated from her husband, allowing him to take a concubine. She maintained a long-term vegetarian diet and recited the Buddha's name, and by the year Jichou, it had been fifteen years. In August, she suddenly developed a carbuncle on her back, causing excruciating pain. She saw a vicious ghost cutting the flesh of her back with a knife. A powerful deity drove the ghost away, relieving her suffering as if she had been freed from bondage. She told her husband, 'I am about to leave.' Four boys came to greet her. Her husband suspected she was delirious from illness and asked where she was going. She replied, 'To the Western Pure Land.' Then she passed away.
The Mother of Tang Daoren Gongfu from Jiangning Eighty-one years old. From a young age, she maintained a long-term vegetarian diet and recited the Buddha's name. Every morning and evening, she made it her practice to recite the Buddha's name ten thousand times. On the first day of the year Gengyin, Gongfu invited the monks Rongwu Guan and Ru Liang to sincerely perform the Great Amitabha Repentance Ceremony (大彌陀懺). On the fourth day, at the fifth watch (early morning), they entered the altar. A Tang Daoist named Yi Zhi was also at the altar.
外打報鐘。平明見白鶴數十。旅繞屋上壇內。緇素悉見。蓮華生佛。座下內外。金光覆空。山河大地。了無隔礙。下壇方散。此皆湯母䖍修凈土之現證也。其往生上品必矣。
蔡坦如居士洞庭西山人妻
甚賢良。持齋唸佛。放生然燈。作眾福。不求人知。既病劇。謂坦如曰。死固不須擇日。但世人俗見。謂修行人乃惡日死亦所不便。幸為擇日。明日吉乎。答云不吉。後日吉乎。答云亦不吉。乃曰。吾不能更待矣。今日吉乎。答云。今日頗吉。因即命取水澡浴。集親友。唸佛正坐。合掌而逝。
寡婦張氏
家在常熟小東門外。奇窮苦守。一心念佛。卻不揀凈穢。即登廁亦念不轍。后以痢疾而終。遺下破裙一條。即其平日所用。曾無替換。病時用以襯體。污穢不可近。拋之河中。即見蓮花朵朵五色燦爛。散佈水面。見者稱異。始知唸佛果往西方也。將裙送相近庵中。作佛座卓圍。至今在焉。順治年間事。
餘姚徐氏
適烏山胡振岳。舉四子一女。年四十餘。夫喪。遂托委家事。深居閫內。至心禮念彌陀佛千聲。如是者二十餘載。一日無疾。忽謂家人曰。多有金童。執寶蓋迎接。越三日。當與偕行。屆期。呼家人囑訣曰。人當唸佛。正坐而逝。
俞行敏妻卓氏
平生性直
【現代漢語翻譯】 外邊敲打著報時的鐘聲。天剛亮，就看見幾十隻白鶴，圍繞著房屋上方的壇場盤旋。出家和在家的人都看見了。蓮華生佛（Padmasambhava，蓮花生大士），在座位內外，金色的光芒覆蓋天空。山河大地，沒有絲毫阻隔。下方的壇場才剛剛消散。這些都是湯母虔誠修習凈土的真實顯現啊。她往生上品是必然的。
蔡坦如居士，住在洞庭西山。
非常賢良。持齋唸佛，放生點燈，做各種善事，卻不求人知道。等到病重的時候，對蔡坦如說：『死本來不必選擇日子，但是世人有世俗的看法，認為修行人在不好的日子死去也不太方便。希望你幫我選擇一個日子。明天是吉日嗎？』回答說『不吉利』。『後天是吉日嗎？』回答說『也不吉利』。於是說：『我不能再等了。今天吉利嗎？』回答說：『今天還算吉利。』於是就命人取水洗澡，召集親友，唸佛正坐，合掌而逝。
寡婦張氏
家住在常熟小東門外。非常窮困，堅守節操。一心念佛，卻不選擇乾淨或污穢，即使上廁所也念佛不停。後來因為痢疾而去世。遺留下一條破裙子，就是她平日所用的，從來沒有替換過。生病時用來墊在身體下面，污穢得無法靠近，扔到河中，就看見蓮花一朵朵五色燦爛，散佈在水面上。看見的人都稱奇。才知道唸佛果然能往生西方啊。將裙子送到附近的庵中，做佛座的圍裙，至今還在。是順治年間的事情。
餘姚徐氏
嫁給烏山胡振岳。生了四個兒子一個女兒。四十多歲時，丈夫去世。於是託付家事，深居閨房之內。至誠懇切地禮拜唸誦阿彌陀佛千聲，像這樣持續了二十多年。有一天沒有生病，忽然對家人說：『有很多金童，拿著寶蓋來迎接我。』過了三天，應當和他們一同前往。到了約定的日子，呼喚家人囑咐說：『人應當唸佛。』正坐而去世。
俞行敏的妻子卓氏
平生性情耿直。
【English Translation】 The hour was struck by the bell outside. At dawn, dozens of white cranes were seen circling the altar above the house. Both monastics and laypeople witnessed it. Padmasambhava (Lotus-Born Buddha), inside and outside the seat, golden light covered the sky. The mountains, rivers, and earth were without any obstruction. The lower altar had just dispersed. These are all real manifestations of Tang Mu's devout practice of Pure Land. Her rebirth in the upper grades is certain.
Layman Cai Tanru, resided in the West Mountain of Dongting.
He was very virtuous. He observed vegetarianism, recited Buddha's name, released living beings, lit lamps, and performed various meritorious deeds, without seeking recognition. When his illness became severe, he said to Cai Tanru, 'Death does not necessarily require choosing a date, but worldly people have secular views, thinking that it is inconvenient for practitioners to die on inauspicious days. I hope you can help me choose a date. Is tomorrow an auspicious day?' The answer was 'No.' 'Is the day after tomorrow an auspicious day?' The answer was 'Also no.' Then he said, 'I cannot wait any longer. Is today an auspicious day?' The answer was, 'Today is quite auspicious.' Thereupon, he ordered water to be brought for bathing, gathered relatives and friends, recited Buddha's name, sat upright, joined his palms, and passed away.
Widow Zhang
Her home was outside the Little East Gate of Changshu. She was extremely poor and maintained her integrity. She single-mindedly recited Buddha's name, without being selective about cleanliness or impurity, even reciting without cease while using the toilet. Later, she died of dysentery. She left behind a torn skirt, which was what she usually used, never having replaced it. When she was ill, she used it to cushion her body, and it was so filthy that it was impossible to approach. When it was thrown into the river, lotus flowers, each with five brilliant colors, were seen scattered on the water's surface. Those who saw it marveled. Only then did they know that reciting Buddha's name truly leads to rebirth in the Western Pure Land. The skirt was sent to a nearby nunnery to be used as a seat cover for the Buddha's seat, and it remains there to this day. This happened during the Shunzhi era.
Xu of Yuyao
Married Hu Zhenyue of Wushan. She bore four sons and one daughter. When she was over forty years old, her husband passed away. Thereupon, she entrusted family affairs and lived deep within her chambers. She sincerely and earnestly prostrated and recited Amitabha Buddha's name a thousand times, and continued like this for more than twenty years. One day, without any illness, she suddenly said to her family, 'There are many golden youths, holding jeweled canopies to welcome me.' After three days, she should go with them. When the appointed day arrived, she called her family and instructed them, saying, 'People should recite Buddha's name.' She sat upright and passed away.
Zhuo, wife of Yu Xingmin
Throughout her life, she was straightforward in nature.
心慈。篤信佛法。尊禮玉林具德兩大師。間亦舍施。遇貧病人。必矜恤之。依法修凈業。日課唸佛。誦彌陀經經六載。康熙丁未示微疾。安然坐逝。及殮時。顏色如生。歡容可挹。
杭郡太民江氏
讱公嚴先生繼。配都諫灝亭。公阮之生母也。太君產于望族。賦質賢淑。秉性仁慈。年十五適讱公。孝以承先。慈以逮下。凡五十餘年。初讱公歸依蓮池大師。篤信凈土。太君方青年。亦奉教䖍修。每雞鳴。輒起長跪。佛前誦經。唸佛千聲。凡諸夜役。不呼睡婢。或勸無自苦曰。以此累若輩。豈學道人所宜。康熙戊申三月六日。晨課一如平時。達朝仍寢疾。忽大聲曰。觀音菩薩來矣。湯浴凈體。就枕而逝。
沈易生妻傅氏
法名德蓮。素篤信向。持齋唸佛。沈以瞽者。賣卜所得。悉以飯僧。四方瓢衲。聞風沓至。傅氏不憚勞苦。而䖍供者十有六載。康熙壬子七月小疾。至閏七月初一。索浴更衣。謂親屬曰。此有金童。來相接引。扶行數步。復坐。合掌唸佛。瞑目而逝。
錢塘徐浩軒母
太宜人。奉佛甚謹。繪唸佛圖一紙。上繪一大佛像。旁累數千圈。以記念佛之數。已畢。置黃布袋中。數年矣。康熙乙亥五月十四日。唸佛而逝。申刻家人焚袋于磁盆。忽盆內有聲。眾疑盆碎。俄見五色
【現代漢語翻譯】 現代漢語譯本：心慈，篤信佛法，尊敬並禮拜玉林具德兩大師（指玉林通琇和具德弘忍兩位禪師）。時常佈施，遇到貧窮病人，必定憐憫救助。依照佛法修習凈土法門，每日的功課是念佛，誦讀《彌陀經》六年。康熙丁未年，略微生病，安詳地坐著去世。入殮時，臉色如生，面容充滿喜悅。
杭郡太民江氏
讱公嚴先生的繼室，是都諫灝亭公阮的生母。太君出生于名門望族，天性賢淑，秉性仁慈。十五歲時嫁給讱公。以孝道侍奉長輩，以慈愛對待下人，總共五十多年。當初讱公歸依蓮池大師（明末高僧），篤信凈土法門。太君正值青年，也虔誠地奉行教誨，認真修行。每天雞鳴時分，就起身長跪，在佛前誦經，唸佛千聲。所有夜間的工作，都不叫醒睡覺的婢女。有人勸她不要這樣折磨自己，她說：『用這些事來麻煩你們，難道是學道之人應該做的嗎？』康熙戊申年三月初六，早課像平時一樣進行。到了早上仍然生病，忽然大聲說：『觀音菩薩來了！』沐浴后擦拭乾凈身體，躺在枕頭上就去世了。
沈易生的妻子傅氏
法名德蓮，一向篤信佛教，持齋唸佛。沈易生因為是盲人，靠賣卜所得的收入，全部用來供養僧人。四面八方的雲遊僧人，聞風而至。傅氏不害怕勞累辛苦，虔誠地供養他們有十六年之久。康熙壬子年七月得了小病，到了閏七月初一，要求洗澡更衣，對親屬說：『這裡有金童，來接引我。』被人攙扶著走了幾步，又坐下，合掌唸佛，閉上眼睛去世了。
錢塘徐浩軒的母親
太宜人，信奉佛教非常虔誠。畫了一張唸佛圖，上面畫著一個大佛像，旁邊畫了數千個圓圈，用來記錄唸佛的次數。已經畫完，放在黃布袋中，有幾年了。康熙乙亥年五月十四日，唸佛而去世。申時，家人在磁盆中焚燒布袋，忽然盆內有聲音，大家都以為盆子碎了。一會兒，看見五色
【English Translation】 English version: Xin Ci (Heart of Compassion), deeply believed in Buddhism, respected and paid homage to the two great masters Yulin Jude (referring to Chan masters Yulin Tongxiu and Jude Hongren). She often gave alms, and whenever she encountered poor and sick people, she would definitely show compassion and provide assistance. She practiced the Pure Land Dharma according to the Buddhist teachings, and her daily practice included reciting the Buddha's name and chanting the Amitabha Sutra for six years. In the Dingwei year of the Kangxi era, she showed slight illness and passed away peacefully in a seated posture. When she was placed in the coffin, her complexion was as lifelike as ever, and her face was filled with joy.
Jiang of Tai Min, Hangzhou Prefecture
The successor of Yan, Mr. Rengong, was the birth mother of Du Jian Haoting, Mr. Ruan. Taijun (a respectful title for a mother or wife) was born into a prominent family, endowed with virtue and gentleness, and possessed a compassionate nature. At the age of fifteen, she married Rengong. She served her elders with filial piety and treated her subordinates with kindness, for more than fifty years in total. Initially, Rengong took refuge in Master Lianchi (a prominent monk of the late Ming Dynasty) and deeply believed in the Pure Land Dharma. Taijun, being young at the time, also devoutly followed the teachings and practiced diligently. Every day at the crowing of the rooster, she would rise and kneel for a long time, chanting sutras and reciting the Buddha's name thousands of times before the Buddha. For all the night duties, she would not wake up the sleeping maids. Someone advised her not to torment herself like this, and she said: 'To trouble you with these things, is that what a person who studies the Way should do?' On the sixth day of the third month of the Wushen year of the Kangxi era, her morning practice was as usual. In the morning, she still fell ill. Suddenly, she exclaimed loudly: 'Guanyin Bodhisattva is coming!' After bathing and cleansing her body, she passed away on her pillow.
Fu, wife of Shen Yisheng
Her Dharma name was Delian. She had always deeply believed in Buddhism, maintained a vegetarian diet, and recited the Buddha's name. Shen Yisheng, being blind, used all the income he earned from fortune-telling to support monks. Wandering monks from all directions flocked to him upon hearing of this. Fu did not fear hardship and diligently supported them for sixteen years. In the Renzi year of the Kangxi era, she contracted a minor illness in July. On the first day of the intercalary seventh month, she requested a bath and a change of clothes, and said to her relatives: 'There are golden children here, coming to receive me.' She was helped to walk a few steps, then sat down again, put her palms together, recited the Buddha's name, and passed away with her eyes closed.
Mother of Xu Haoxuan of Qiantang
Taiyiren (a respectful title for a woman), was very devout in her belief in Buddhism. She painted a picture of Buddha recitation, with a large Buddha image drawn on it, and thousands of circles drawn beside it to record the number of times she recited the Buddha's name. It had been completed and placed in a yellow cloth bag for several years. On the fourteenth day of the fifth month of the Yihai year of the Kangxi era, she passed away while reciting the Buddha's name. At Shen time (3-5 pm), her family burned the bag in a ceramic basin. Suddenly, there was a sound inside the basin, and everyone suspected that the basin had broken. After a while, they saw five-colored
起布成緇。色上現樓臺殿閣欄楯階砌之形。蓮華上合掌。趺坐之佛數十。雲中菩薩。皆如白粉新𦘕者。親友男婦童僕。以及治櫬成衣之人。無不驚歎競觀次日將殮掇灰。啟其袋背。佛像樓臺諸形。與袋面無異。又一老媼執拂子。隨行誠異。事示驗也。
陸氏
顧天瑞室。長齋唸佛。乾隆三十三年。得微疾。沐浴就枕。其妯俞氏。亦修凈業。隔屋居。半夜聞陸氏呼之曰。姆早晚好來。吾先去。趨視之。逝矣。年六十三。明年四月。俞氏亦無疾而逝。年七十二。
陸氏
金南溟族嬸。日課佛名千聲。齋期加五千聲。如是二十年。乾隆四十年十二月。偶患腹痛。翌日集家人長幼。各致慰謝。勸修凈業。怡然而逝。年八十七。
柏萬安母曹氏
年六十四。病熱。萬安自蘇州馳歸。視母氣已絕。唯胸前微溫。家人為治。棺衾悉具。萬安悲慟。禱于白衣大士。誦白衣咒一萬二千遍。愿減己壽一紀。以益母。涕淚並下。其明日索飲。閱數日病起。萬安遂勸母修凈業。除一室供佛像。母遂長齋。日以初中後分。入室。掐數珠。誦西方佛名。輒千計。居十二年。年七十六。九月既望晨。興謂其子曰。吾將去矣。可召諸親屬為別。明日親屬畢至。母悉與款語。戒諸子女。臨去時勿哭。日飲湯五六盞。
【現代漢語翻譯】 現代漢語譯本 起布做成僧衣（緇：黑色僧衣）。火化后骨灰的顏色上顯現出樓臺殿閣、欄桿階梯的形狀。還有在蓮花上合掌，結跏趺坐的佛像數十尊。雲中的菩薩，都好像用新白粉畫出來的一樣。親友、男女、童僕，以及負責準備棺材和壽衣的人，無不驚歎，爭相觀看。第二天準備入殮，打開骨灰袋的背面，佛像、樓臺等各種形狀，與袋子的正面沒有區別。還有一位老婦人拿著拂塵，跟隨在旁，真是奇異的事情，這是往生的瑞相顯現啊。
陸氏
顧天瑞的妻子，長期吃齋唸佛。乾隆三十三年，得了小病，沐浴后躺在床上。她的弟媳俞氏，也修習凈土法門，住在隔壁。半夜聽到陸氏呼喚她說：『弟媳早晚要好好來，我先走了。』俞氏趕去看她，陸氏已經去世了，享年六十三歲。第二年四月，俞氏也無疾而終，享年七十二歲。
陸氏
金南溟的族嬸，每天唸誦佛號一千聲，齋戒期間增加到五千聲，這樣堅持了二十年。乾隆四十年十二月，偶然患了腹痛。第二天召集家人老少，各自表達慰問和感謝，勸他們修習凈土法門，安詳地去世了，享年八十七歲。
柏萬安的母親曹氏
六十四歲時，得了熱病。萬安從蘇州趕回家，看到母親已經斷氣，只有胸前還有一絲溫暖。家人為她準備後事，棺材和壽衣都已備好。萬安悲痛欲絕，向白衣大士祈禱，誦唸白衣咒一萬二千遍，願意減少自己十二年的壽命，來增加母親的壽命。哭得涕淚交流。第二天，母親要水喝，過了幾天病就好了。萬安於是勸母親修習凈土法門，騰出一間房間供奉佛像。母親於是長期吃齋，每天把時間分為初、中、后三個時段，進入佛堂，用念珠計數，唸誦西方佛的名號，每次都念上千聲。過了十二年，七十六歲那年，九月十六日的早晨，起床后對她的兒子說：『我就要走了。可以召集各位親屬來告別。』第二天親屬都到齊了，母親都和他們親切地說話，告誡子女們，臨走的時候不要哭。當天喝了五六碗湯。
【English Translation】 English version The cloth was used to make a 'zih' (緇) (black monastic robe). The color of the cremated ashes revealed shapes of pavilions, towers, railings, and steps. There were also dozens of Buddha figures seated in the lotus position with their palms together on lotus flowers. The Bodhisattvas in the clouds all appeared as if they were newly painted with white powder. Relatives, men, women, children, servants, and those preparing the coffin and burial clothes were all amazed and eagerly watched. The next day, when preparing for the encoffining, they opened the back of the ash bag, and the Buddha figures, pavilions, and other shapes were no different from the front of the bag. There was also an old woman holding a whisk, following beside, which was truly a strange thing. This was a manifestation of auspicious signs of rebirth.
Lu Shi
The wife of Gu Tianrui, she practiced vegetarianism and recited the Buddha's name for a long time. In the thirty-third year of the Qianlong reign, she contracted a minor illness, took a bath, and went to bed. Her sister-in-law, Yu Shi, also practiced the Pure Land method and lived next door. In the middle of the night, she heard Lu Shi calling her, saying, 'Sister-in-law, be well, I'm going first.' Yu Shi rushed to see her, but Lu Shi had already passed away, at the age of sixty-three. In the fourth month of the following year, Yu Shi also passed away without illness, at the age of seventy-two.
Lu Shi
A kinswoman of Jin Nanming, she recited the Buddha's name a thousand times daily, and increased it to five thousand times during fasting periods, doing so for twenty years. In the twelfth month of the fortieth year of the Qianlong reign, she happened to suffer from abdominal pain. The next day, she gathered her family, young and old, and each expressed their condolences and gratitude, and she encouraged them to practice the Pure Land method. She passed away peacefully, at the age of eighty-seven.
Cao Shi, mother of Bai Wan'an
At the age of sixty-four, she contracted a fever. Wan'an rushed home from Suzhou and saw that his mother had already stopped breathing, with only a slight warmth remaining in her chest. The family prepared for her funeral, and the coffin and burial clothes were all ready. Wan'an was overcome with grief and prayed to the White-Robed Great Compassionate One (Baiyi Dashi), reciting the White Robe Dharani (Baiyi Zhou) twelve thousand times, vowing to reduce his own lifespan by twelve years to increase his mother's lifespan. He wept tears of sorrow. The next day, his mother asked for water to drink, and after a few days, she recovered from her illness. Wan'an then encouraged his mother to practice the Pure Land method, and cleared a room to enshrine Buddha images. His mother then practiced vegetarianism for a long time, dividing her day into morning, noon, and evening, entering the Buddha hall, using prayer beads to count, and reciting the name of the Buddha of the Western Paradise (Xifang Fo), each time reciting thousands of times. After twelve years, at the age of seventy-six, on the morning of the sixteenth day of the ninth month, she got up and said to her son, 'I am about to leave. You can summon all the relatives to say goodbye.' The next day, all the relatives arrived, and she spoke kindly to each of them, admonishing her children not to cry when she departed. On that day, she drank five or six bowls of soup.
至第三日。昧朝起坐。洗沐畢。易衣就枕而逝。
許氏
常州人。長齋奉佛。年至六十五。常慮未能專一。其婿柏萬安請曰。母年老。盍去家。吾有一室。可奉母。母從之。遂之婿家。萬安教以放下萬緣一心念佛。母如其言。自三月至六月。未嘗有間。一日向萬安下拜。萬安驚問所由。毋曰。吾生六十餘年。顛倒夢想中。未嘗一日安樂。自子導。我以唸佛。吾朝而念焉。俄然而夜矣。夕而念焉。俄然而朝矣。世間安樂。何以過之。微子則不及此。是以拜。萬安曰。甚善。因為稱說極樂莊嚴。且曰。但得一心。聖境自現。聖境現時。亦勿生著。又三月母方夜坐。忽見一金蓮華現前。已而化作。百千萬億。萼不層出。上升虛空。光照無極。向晨復拜萬安。言其事。母自是容色。腴潤如三十許人。終日無他言。夜臥更許。即起坐唸佛。雖精進衲子不及。臨終瑞應不一。吉祥而逝。
陶氏
號瓊樓。生平凈愿甚堅。病中持佛名益切。臨終時。見金蓮華現前。惟曰。大和尚來。吾去矣。其後五年。隨寂根大士。降於玉壇。乩筆題詩曰。雨歇閑階芳草多。五年訊息等流梭。洞中深閉煙霞跡。一任薰風送客過。因語眾曰。子等歸向極樂。全須打得一副金鐵心腸。外不為六塵所染。內不為七情所錮。污泥中便
【現代漢語翻譯】 現代漢語譯本： 到了第三天，黎明時分起床坐好，沐浴完畢，更換了衣服，躺在枕頭上就去世了。
許氏（Xǔ Shì）： 常州人。長期吃素信奉佛教。到了六十五歲，常常擔心自己不能專心致志。她的女婿柏萬安（Bǎi Wàn'ān）勸請說：『母親您年紀大了，何不離開家？我有一間空房，可以供養母親。』許氏聽從了他的建議，就去了女婿家。柏萬安教導她放下一切塵緣，一心念佛。許氏按照他說的去做，從三月到六月，從未間斷。有一天，她向柏萬安下拜。柏萬安驚訝地問她原因。許氏說：『我活了六十多年，在顛倒夢想中，從未有一天安樂。自從你引導我念佛，我早上唸佛，不知不覺就到了晚上；晚上唸佛，不知不覺就到了早上。世間的安樂，有什麼能超過這種境界呢？沒有你的引導，我就無法達到這種境界。因此我拜你。』柏萬安說：『很好。』於是為她稱說極樂世界的莊嚴景象，並且說：『只要能一心不亂，聖境自然顯現。聖境顯現時，也不要產生執著。』又過了三個月，許氏在晚上坐著，忽然看見一朵金蓮花出現在眼前，不久就化作百千萬億朵，花萼層出不窮，上升到虛空中，光芒照耀無邊。第二天早晨，她又拜謝柏萬安，告訴他這件事。許氏從此容光煥發，像三十多歲的人一樣。整天沒有其他話語，晚上睡覺時，更會起身坐著唸佛。即使是精進的僧人也比不上她。臨終時，出現各種吉祥的瑞相，安詳地去世了。
陶氏（Táo Shì）： 號瓊樓（Qiónglóu）。一生凈土的願望非常堅定，生病時持唸佛號更加懇切。臨終時，看見金蓮花出現在眼前，只說：『大和尚來了，我要走了。』她去世五年後，跟隨寂根大士（Jìgēn Dàshì），降臨在玉壇。乩筆題詩說：『雨後幽靜的臺階上芳草繁多，五年來的訊息像梭子一樣飛逝。洞中深深地閉鎖著煙霞的軌跡，任憑和煦的春風送客人離去。』因此告誡眾人說：『你們要歸向極樂世界，必須打磨出一副金剛鐵石般的心腸，外不被六塵所污染，內不被七情所束縛，即使在污泥之中也能保持清凈。』
【English Translation】 English version: On the third day, he arose at dawn, sat up, bathed, changed his clothes, and passed away while lying on his pillow.
Xu Shi (許氏): A native of Changzhou. She observed a long-term vegetarian diet and revered the Buddha. At the age of sixty-five, she often worried about not being able to concentrate her mind. Her son-in-law, Bai Wan'an (柏萬安), suggested, 'Mother, you are old. Why not leave your home? I have a room available where I can support you.' Xu Shi followed his advice and went to her son-in-law's house. Bai Wan'an taught her to let go of all worldly attachments and focus her mind solely on reciting the Buddha's name. Xu Shi followed his instructions, and from March to June, she never ceased. One day, she bowed to Bai Wan'an. Bai Wan'an was surprised and asked her why. Xu Shi said, 'I have lived for over sixty years, inverting dreams and illusions, and have never had a single day of peace. Since you guided me to recite the Buddha's name, when I recite in the morning, before I know it, it is night; when I recite in the evening, before I know it, it is morning. What worldly pleasure can surpass this state? Without your guidance, I would not have been able to reach this state. Therefore, I bow to you.' Bai Wan'an said, 'Very good.' Then he described the magnificent scenery of the Pure Land of Ultimate Bliss and said, 'As long as you can maintain a single-minded focus, the sacred realm will naturally appear. When the sacred realm appears, do not become attached to it.' Three months later, Xu Shi was sitting at night when she suddenly saw a golden lotus flower appear before her. Soon, it transformed into hundreds of thousands of millions of flowers, with calyxes emerging endlessly, rising into the void, and its light illuminating without limit. The next morning, she again thanked Bai Wan'an and told him about this event. From then on, Xu Shi's complexion became radiant, like that of a woman in her thirties. She had no other words all day long, and when she went to bed at night, she would get up and sit in meditation, reciting the Buddha's name. Even diligent monks could not match her. At the time of her death, various auspicious signs appeared, and she passed away peacefully.
Tao Shi (陶氏): Also known as Qionglou (瓊樓). Throughout her life, her aspiration for the Pure Land was very firm. During her illness, she recited the Buddha's name even more earnestly. At the time of her death, she saw a golden lotus flower appear before her and only said, 'The Great Monk is coming, I am leaving.' Five years after her death, she followed the Great Master Jigen (寂根大士) and descended upon the Jade Altar. The planchette wrote a poem saying, 'After the rain, the fragrant grass is abundant on the quiet steps; news of the past five years flies by like a shuttle. Deeply closed in the cave are the traces of mist and clouds, letting the gentle breeze carry the guest away.' Therefore, she admonished the crowd, 'If you want to return to the Pure Land of Ultimate Bliss, you must forge a heart of diamond and iron, not to be defiled by the six dusts externally, nor to be bound by the seven emotions internally, so that you can remain pure even in the mud.'
有蓮華出現也。一句佛號。便有一光。千句佛號。便有千光。光自內生。非從外得。以無相故。阿彌陀佛在爾諸人面前。隨處出現。才有絲毫隔礙。此光便不能發現矣。唸佛心要。時時覺照。方發得不退念頭。唸佛聲要。心心悲切。方發得無上願力。心聲互融。光明四徹。無處不是佛。無時不念佛。方為得手。佛號無量。要知智慧無量。神通無量。慈悲無量。攝受無量。茍不發無量心。安能親見本師頂相。悲哉眾生。慾念未除。道根日壞。佛之視爾。將何以堪快快唸佛去也。
汪氏
號鏡智道人。為李景熹繼室。年二十六而寡。發出世心。受菩薩戒。以佛法唱導鄉里。從而起信者百餘人。嘗刺舌血寫法華經阿彌陀經梵網戒品各一順。年三十八。病痢一日。起坐洗沐。合掌唸佛而逝。
費孺人
彭際清室。生平持戒唸佛。逝后。玉壇弟子黃敬敷。為叩孺人生處於普門大士。大士示云。一念能迴向。送心先到西。功修久已積。終不退菩提。現生懈慢國。將來可登九品。袁中即云。西方邊地。名懈慢國。信解未成。戒寶未全者。多生此地。理固然矣。
發悔頓超
惟恭
荊州人。常事酒博。暫暇則誦經。祈生安養。同寺靈巋。跡頗類之。荊人嘲之曰。靈巋作盡業。惟恭繼其跡。
【現代漢語翻譯】 現代漢語譯本 有蓮華出現啊。念一句佛號，便有一道光明。念一千句佛號，便有一千道光明。光明從內心生髮，不是從外面得來的。因為沒有具體的形象，阿彌陀佛（Amitabha，西方極樂世界的教主）就在你們每個人的面前，隨時隨地顯現。只要有絲毫的隔閡阻礙，這光明便不能顯現了。唸佛的關鍵在於，時時刻刻覺察觀照自己的心念，才能生髮出永不退轉的念頭。唸佛的聲音要，心心念念充滿悲切，才能生髮出無上的願力。心念和聲音相互融合，光明遍照四方，沒有哪個地方不是佛，沒有哪個時候不是在念佛，這才算是真正掌握了唸佛的要領。佛號是無量的，要知道佛的智慧是無量的，神通是無量的，慈悲是無量的，攝受力也是無量的。如果不能發起無量的心，怎麼能夠親眼見到本師（根本的老師）的頂相呢？可悲啊眾生，慾望和雜念還沒有消除，修道的根基一天天毀壞。佛看著你們，又怎麼能夠忍受呢？快快唸佛去吧。
汪氏
法號鏡智道人，是李景熹的繼室。二十六歲時守寡，發出了離世之心，受了菩薩戒。用佛法在鄉里倡導教化，因此而生起信仰的人有一百多人。曾經刺破舌頭，用血書寫了《法華經》（Lotus Sutra）、《阿彌陀經》（Amitabha Sutra）、《梵網戒品》（Brahmajala Sutra）各一部。三十八歲時，得了痢疾，一天後，起身坐好，洗漱乾淨，合掌唸佛而逝。
費孺人
是彭際清的妻子。一生持戒唸佛。去世后，玉壇弟子黃敬敷，為她祈求，詢問孺人往生到了普門大士（Avalokitesvara，觀世音菩薩）那裡。普門大士開示說：『一念能夠迴向，送心首先到達西方。功德修習已經積累很久了，終究不會退轉菩提心。現在生於懈慢之國，將來可以登上九品蓮臺。』袁中郎說，西方邊地，名叫懈慢國。對於佛法信解尚未圓滿，戒律尚未完全持守的人，大多會往生到這個地方，這是理所當然的。
發悔頓超
惟恭
是荊州人。經常沉迷於飲酒和賭博。稍微有空閑就誦經，祈求往生安養（極樂世界）。同寺的靈巋，行為習慣也與他很相似。荊州人嘲笑他們說：『靈巋造盡惡業，惟恭繼承了他的行為。』
【English Translation】 English version Lotuses appear. With one recitation of the Buddha's name, there is one ray of light. With a thousand recitations, there are a thousand rays of light. The light arises from within, not from without. Because it is without form, Amitabha (Amitabha, the lord of the Western Pure Land) appears before you all, everywhere. If there is even the slightest obstruction, this light cannot manifest. The key to reciting the Buddha's name is to be constantly aware and mindful, so that one can generate an unretreating thought. The sound of reciting the Buddha's name should be filled with heartfelt sorrow, so that one can generate unsurpassed aspiration. When the mind and sound merge, the light permeates everywhere. There is no place that is not the Buddha, and no time that is not reciting the Buddha's name. Only then is one truly successful. The Buddha's name is immeasurable. Know that the Buddha's wisdom is immeasurable, the Buddha's supernatural powers are immeasurable, the Buddha's compassion is immeasurable, and the Buddha's power to gather and receive is immeasurable. If one does not generate an immeasurable mind, how can one personally see the crown of one's original teacher (fundamental teacher)? Alas, sentient beings, their desires and distractions have not yet been eliminated, and the roots of their path are being destroyed day by day. How can the Buddha bear to look upon you? Quickly recite the Buddha's name!
Wang Shi
Her Dharma name was Jingzhi Daoren. She was the second wife of Li Jingxi. She became a widow at the age of twenty-six and developed a mind for renunciation. She received the Bodhisattva precepts and used the Buddha's teachings to guide and teach in her village. More than a hundred people developed faith as a result. She once pierced her tongue and used her blood to write one copy each of the Lotus Sutra (Lotus Sutra), the Amitabha Sutra (Amitabha Sutra), and the Brahma Net Sutra Precepts (Brahmajala Sutra). At the age of thirty-eight, she contracted dysentery. After one day, she got up, sat down, washed herself, and passed away while reciting the Buddha's name with her palms together.
Madam Fei
She was the wife of Peng Jiqing. Throughout her life, she upheld the precepts and recited the Buddha's name. After her death, Huang Jingfu, a disciple of Yutan, prayed for her, asking where Madam Fei had been reborn. Avalokitesvara (Avalokitesvara, the Bodhisattva of Great Compassion) revealed: 'With one thought capable of dedication, the mind first arrives in the West. Meritorious practice has been accumulated for a long time, and ultimately one will not retreat from Bodhi. Now born in the Land of Sloth, in the future one can ascend to the Nine Grades.' Yuan Zhonglang said, 'The borderland of the West is called the Land of Sloth. Those whose faith and understanding are not yet complete, and whose precepts are not fully upheld, are mostly born in this land. This is naturally the case.'
Repentance and Sudden Transcendence
Wei Gong
He was from Jingzhou. He often indulged in drinking and gambling. When he had a little free time, he would recite sutras, praying to be reborn in the Land of Bliss (Pure Land). Ling Kui, from the same temple, had similar habits. The people of Jingzhou mocked them, saying: 'Ling Kui creates all kinds of evil karma, and Wei Gong continues his ways.'
地獄千萬重。莫厭排頭入。恭聞之曰。我佛閔我造惡。拔我涂灰。豈有地獄之入。一日恭病。巋出寺有所往。逢少年七人。手執樂器。如寺之樂器。狀曰。我來自西方。惟恭上人寺何在。巋指之。即於懷出金瓶。取蓮華。如拳。漸開。葉葉出異光。望寺而馳。巋大驚。不敢回顧。次日回寺。則恭已夕亡。巋因感悟。卒守名節。為高德云。
雄俊
成都人。善講說。得財幣。必非法而用。又罷僧入軍。尋因逃難。復入僧中。眾多畏避之。俊聞經云。一念佛。滅八十億劫重罪。喜曰。賴有此耳。自後當造罪。口輒唸佛。然若存而亡。猶伶倫之為戲。一夕暴亡。冥王曰。誤追汝也。然汝積惡多矣。宜略經塗炭。即令牛頭驅入地獄。俊大呼曰。一念阿彌陀佛。能滅八十億劫重罪。況我未臻五逆十惡。又多唸佛。豈當至此。獄卒不敢凌逼。即以其語報王。王召至。謂曰。汝唸佛。本無深信。可且回世上。更厲初心。俊屢以語人。時謂之地獄漏網。俊乃入西山。專意念佛。后四年。同輩訪之。俊喜曰。汝親見知。當言雄俊以唸佛力。得生凈土。母以為地獄漏網人也。語頃即坐脫。
長安京
姓本為屠。因善導和上勸人唸佛。蒲城斷肉。京嫉之。持刀入寺。興殺害意。導指示西方。現凈土相。即迴心發願。
【現代漢語翻譯】 現代漢語譯本 地獄有千萬重。不要厭惡排隊進入。恭聽后說：『我佛憐憫我造惡，救我脫離苦海，怎會進入地獄呢？』一天，恭生病了，巋離開寺廟有事外出，遇到七個少年，手持樂器，和寺廟裡的樂器一樣。他們說：『我們來自西方，請問恭上人的寺廟在哪裡？』巋指給他們看。他們立刻從懷中取出金瓶，拿出蓮花，像拳頭一樣大，漸漸開放，每片花瓣都發出奇異的光芒，朝著寺廟飛去。巋非常驚訝，不敢回頭。第二天回到寺廟，恭已經去世了。巋因此感悟，最終堅守名節，成為高僧。
雄俊
是成都人，擅長講經說法。得到錢財，必定用在不正當的地方。又還俗當兵，不久因為逃難，又回到僧人隊伍中。很多人都害怕躲避他。雄俊聽到經書上說：『唸一聲佛，能消除八十億劫的深重罪孽。』高興地說：『幸虧有這個啊！』此後每當要作惡時，口中就念佛。然而就像存在卻又像不存在一樣，如同伶倫的把戲。一天晚上突然暴斃。冥王說：『抓錯人了。』但你積累的罪惡太多了，應該稍微經歷一下地獄的苦難。』就命令牛頭將他驅趕入地獄。雄俊大聲呼喊道：『唸一聲阿彌陀佛（Amitabha，音譯，意為無量光佛），能消除八十億劫的深重罪孽。何況我還沒有犯下五逆十惡（five unpardonable sins and ten evils），又多次唸佛，怎麼會到這裡呢？』獄卒不敢逼迫他，立刻把他的話報告給冥王。冥王召見他，對他說：『你念佛，本來就沒有深刻的信心。可以暫且回到世上，更加堅定最初的信念。』雄俊多次把這件事告訴別人，當時人們稱他為『地獄漏網』。雄俊於是進入西山，專心念佛。四年後，同伴拜訪他。雄俊高興地說：『你親眼見證了，應當說雄俊憑藉唸佛的力量，得以往生凈土（Pure Land）。不要認為我是地獄漏網之人。』說完不久就坐化了。
長安京
原本是屠夫。因為善導（Shandao，人名）和尚勸人唸佛，蒲城（Pucheng，地名）的人斷肉。京嫉妒他，拿著刀進入寺廟，想要殺害他。善導指示西方，顯現凈土的景象，京立刻回心轉意，發誓信佛。
【English Translation】 English version The hells are countless. Do not resent joining the queue to enter. Upon hearing this, Gong said, 'My Buddha pities my evil deeds and rescues me from suffering. How could I enter hell?' One day, Gong fell ill, and Kui left the temple on an errand. He encountered seven young men, holding musical instruments like those in the temple. They said, 'We come from the West. Where is the temple of Venerable Gong?' Kui pointed it out to them. They immediately took out a golden vase from their robes and produced a lotus flower, as big as a fist, which gradually opened, each petal emitting strange light, and flew towards the temple. Kui was greatly astonished and dared not look back. The next day, upon returning to the temple, Gong had already passed away. Kui was thus enlightened and ultimately upheld his integrity, becoming a virtuous monk.
Xiong Jun
Was a native of Chengdu, skilled in preaching. He would obtain money and goods, but always used them unlawfully. He also left the monastic life to join the army, and soon after, due to fleeing from hardship, he returned to the monastic order. Many people feared and avoided him. Jun heard in the scriptures that 'One recitation of the Buddha's name can eradicate the heavy sins of eighty billion kalpas (aeons).' He rejoiced and said, 'Fortunately, there is this!' From then on, whenever he was about to commit evil, he would recite the Buddha's name. However, it was as if he existed and yet did not, like a play by Ling Lun. One evening, he suddenly died violently. King Yama (King of the Underworld) said, 'We mistakenly apprehended you. However, you have accumulated too many evil deeds and should briefly experience the suffering of hell.' He then ordered Ox-Head (a demon in hell) to drive him into hell. Jun shouted loudly, 'One recitation of Amitabha Buddha's (Amitabha, meaning Infinite Light Buddha) name can eradicate the heavy sins of eighty billion kalpas. Moreover, I have not committed the five unpardonable sins and ten evils, and I have recited the Buddha's name many times. How could I end up here?' The hell guards dared not oppress him and immediately reported his words to the King. The King summoned him and said, 'Your recitation of the Buddha's name lacked deep faith. You may temporarily return to the world and strengthen your initial resolve.' Jun repeatedly told this story to others, and at the time, people called him 'the one who slipped through the net of hell.' Jun then entered West Mountain and devoted himself to reciting the Buddha's name. Four years later, his companions visited him. Jun happily said, 'You have personally witnessed it and should say that Xiong Jun, by the power of reciting the Buddha's name, was able to be reborn in the Pure Land. Do not think of me as someone who slipped through the net of hell.' Soon after speaking, he passed away while sitting.
Chang'an Jing
Was originally a butcher. Because the monk Shandao (Shandao, a person's name) encouraged people to recite the Buddha's name, the people of Pucheng (Pucheng, a place name) stopped eating meat. Jing was jealous of him and entered the temple with a knife, intending to kill him. Shandao pointed to the West, revealing the appearance of the Pure Land, and Jing immediately repented and vowed to believe in Buddhism.
上高樹唸佛。墮樹而終。眾見化佛引天。童子從其頂門而出(天童即其識神)長安張鍾馗。殺雞為業。命終。見緋衣人驅群雞至。唱言啄啄。即四向上啄。兩目血流。痛不堪忍。有沙門弘道。見之為設像。勸令唸佛。忽覺香氣滿室。群雞散去。即端坐化去。
長安張善和
殺牛為業。臨終見牛數十來云。汝殺我。善和告妻。急請僧。即為說觀經。若有眾生。作不善業。應墮惡道。善友告令至心具足十念。稱南無阿彌陀佛。除八十億劫生死之罪。即得往生極樂世界。善和大叫云。便入地獄也。即以左手擎火。右手捻香。轉身向西。厲聲唸佛。未足十念。即云佛來也。已與我寶座。言訖而終。
金𠁗
家會稽。業網魚。因天華寺利行人。結生蓮社。蒙勸唸佛頓棄前業。日持佛萬聲。久之告家人云。我已見佛菩薩。至門已見金蓮華。來迎我矣。即坐竹床。結印而化。遠近皆聞異香。
吳瓊
家仁和。先為僧。因家務還俗。兩娶生二子。屠酤庖膾。無所不為。遇造食。殺雞鴨。以手提起唱云。阿彌陀佛子。好脫此身去。每切肉時。口常唸佛。及教村人。唸經修懺。忽眼上生瘤。如雞子。大常切憂怖。乃造草菴獨居。晝夜繫念。依普賢行法。發露懺悔。一日無病。往諸家。言別。來日去也
【現代漢語翻譯】 現代漢語譯本 有人在高高的樹上唸佛，不慎從樹上掉下來死了。人們看見化現的佛陀引導他昇天，一個童子從他的頭頂出來（這個天童就是他的識神）。長安有個叫張鍾馗的人，以殺雞為業。臨終時，看見穿著紅色衣服的人驅趕著一群雞來到他面前，唱著『啄啄』的聲音，隨即四面八方地啄他，他的兩隻眼睛血流不止，痛苦不堪。有個叫弘道的沙門，看見這種情況，為他設立佛像，勸他念佛。忽然覺得香氣充滿房間，雞群散去。張鍾馗隨即端坐而逝。
長安有個叫張善和的人
以殺牛為業。臨終時看見幾十頭牛來到他面前說：『你殺了我們。』張善和告訴他的妻子，趕緊請僧人來。僧人為他說《觀經》，說如果眾生做了不善的業，應該墮入惡道，善友勸他至心具足十念，稱念『南無阿彌陀佛』（Namo Amitabha Buddha），可以消除八十億劫生死之罪，就能往生極樂世界。張善和大叫一聲，說：『我這就下地獄了！』隨即用左手拿著火把，右手捻著香，轉身面向西方，大聲唸佛。還沒念足十聲，就說：『佛來了！已經給了我寶座。』說完就去世了。
金𠁗（Jin Ju）
家住會稽，以捕魚為業。因為天華寺的利行人，結成了蓮社。被勸說唸佛后，立即放棄了以前的職業，每天持唸佛號萬聲。時間久了，他告訴家人說：『我已經看見佛菩薩了，到門口已經看見金蓮花，來迎接我了。』隨即坐在竹床上，結手印而化去。遠近的人都聞到了奇異的香味。
吳瓊
家住仁和。先前是僧人，因為家裡的事務還俗。娶了兩個妻子，生了兩個兒子。屠宰、賣酒、做飯，無所不為。每次做飯，殺雞鴨時，用手提著雞鴨唱道：『阿彌陀佛子（Amitabha Buddha's child），好脫此身去。』每次切肉的時候，口中常常唸佛，並且教村裡人唸經修懺。忽然眼睛上生了一個瘤，像雞蛋一樣大，常常非常憂愁害怕。於是建造草菴獨自居住，日夜繫念佛號，依照普賢行法，發露懺悔。有一天沒有生病，到各家各戶，告別，說：『我明天就要走了。』
【English Translation】 English version Someone was reciting the Buddha's name on a tall tree and fell to his death. People saw a manifested Buddha guiding him to heaven, and a child emerged from the top of his head (this heavenly child was his consciousness). In Chang'an, there was a man named Zhang Zhongkui, who made a living by killing chickens. At the end of his life, he saw a person in red clothes driving a flock of chickens towards him, chanting 'Peck, peck,' and they pecked at him from all directions, his eyes bleeding profusely, causing him unbearable pain. A Shramana named Hongdao, seeing this situation, set up a Buddha statue for him and advised him to recite the Buddha's name. Suddenly, he felt a fragrance filling the room, and the chickens dispersed. Zhang Zhongkui then sat upright and passed away.
Zhang Shanhe of Chang'an
Made a living by killing cows. At the end of his life, he saw dozens of cows coming to him, saying, 'You killed us.' Zhang Shanhe told his wife to quickly invite a monk. The monk recited the 'Contemplation Sutra' for him, saying that if sentient beings commit unwholesome deeds, they should fall into evil realms. A virtuous friend advised him to wholeheartedly complete ten recitations, chanting 'Namo Amitabha Buddha' (Namo Amitabha Buddha), which can eliminate the sins of eighty billion kalpas of birth and death, and he would be reborn in the Pure Land of Ultimate Bliss. Zhang Shanhe shouted, 'I am going to hell!' Then he held a torch in his left hand, held incense in his right hand, turned to the west, and loudly recited the Buddha's name. Before he had recited ten times, he said, 'The Buddha is coming! He has already given me a precious seat.' After saying this, he passed away.
Jin Ju
Lived in Kuaiji and made a living by fishing. Because of the benefactors of Tianhua Temple, he formed a Lotus Society. After being persuaded to recite the Buddha's name, he immediately abandoned his previous occupation and recited the Buddha's name ten thousand times a day. After a long time, he told his family, 'I have already seen the Buddhas and Bodhisattvas, and I have already seen golden lotuses at the door, coming to welcome me.' Then he sat on a bamboo bed, formed a hand mudra, and passed away. People far and near smelled a strange fragrance.
Wu Qiong
Lived in Renhe. He was previously a monk, but returned to secular life due to family affairs. He married two wives and had two sons. He did everything from slaughtering, selling wine, and cooking. Every time he cooked, when killing chickens and ducks, he would hold the chickens and ducks in his hands and chant, 'Amitabha Buddha's child, may you be freed from this body.' Every time he cut meat, he would often recite the Buddha's name and teach the villagers to recite scriptures and practice repentance. Suddenly, a tumor grew on his eye, as big as a chicken egg, and he was often very worried and afraid. So he built a thatched hut and lived alone, constantly focusing on the Buddha's name day and night, and following the practice of Samantabhadra, he revealed and repented of his sins. One day, without being sick, he went to each household to say goodbye, saying, 'I am leaving tomorrow.'
。次日請道友唸佛相助。將布衫換酒。飲訖大叫。云佛來也。即便命終。
饒州軍典鄭鄰
誤追至陰府。放還。閻王。告云。汝還人間。勉力為善。汝見人殺生。但念阿彌陀佛。與觀世音菩薩。彼得受生。汝亦得福。由此推之。足以見念阿彌陀佛。誠可薦拔亡者。增延福壽。不獨後生西方也。
錢青侯
販腌豬。一日忽謂其妻曰。此罪也。吾今徙業矣。遂輟販。請僧。禮懺之日。度群豬。日誦阿彌陀佛。至年七十二。雍正二年。謂家人曰。吾將去矣。去時勿哭。為我誦佛名。贈行可也。逝三日遂逝。
含識俱往
裴氏鸚鵡
唐成都尹韋皋記曰。人有獻鸚鵡者。河東裴氏謂。此鳥名載梵經。智殊常類。常狎而敬之。始告以六齋之禁。及午後非時。終夕不食。或教以持佛名號。仰首奮翼。若善承聽每清晨永夜。發和雅音。阿彌陀佛。聲聲相續。一日有憔悴容。訓養者鳴磬而告之曰。將去此而西歸乎。每一擊磬一稱佛。十擊磬而十念。成斂。翼委足掩。然而絕。案釋典。十念成往生西方。又云。得佛惠者。沒有舍利。遂命火焚之。得舍利十餘粒。貞元十九年九月日也。
長沙鸜鵒
元祐間。長沙郡人。養一鸜鵒。俗呼八八兒者。偶見僧念阿彌陀佛。即隨口稱念。朝
【現代漢語翻譯】 現代漢語譯本：第二天，他請道友唸佛幫助他。他把布衫換成酒，喝完后大叫，說：『佛來了！』隨即就去世了。
饒州軍典鄭鄰（人名）
他被錯誤地追到陰府。後來被放還。閻王（地獄之王）告訴他說：『你回到人間，要努力行善。你如果看見有人殺生，就念阿彌陀佛（Amitabha Buddha）和觀世音菩薩（Avalokitesvara Bodhisattva）的名號。他們因此得以受生，你也能得到福報。』由此推斷，足以見得念阿彌陀佛，確實可以薦拔亡者，增加福壽，不僅僅是往生西方極樂世界。
錢青侯（人名）
他販賣腌豬。有一天，他忽然對他的妻子說：『這是罪業啊！我現在要改行了。』於是停止了販賣。他請僧人來，舉行禮懺儀式，超度那些豬。每天唸誦阿彌陀佛的名號。到七十二歲時，雍正二年，他告訴家人說：『我要走了。走的時候不要哭，為我誦唸佛名，送我一程就可以了。』三天後就去世了。
含識俱往
裴氏鸚鵡
唐朝成都尹韋皋（人名）記載說：有人獻上一隻鸚鵡。河東裴氏（姓氏）認為，這種鳥的名字記載在梵經中，智慧非常特別。經常親近而且尊敬它。開始告訴它六齋日的禁忌，以及午後非時，整晚不吃東西。或者教它持唸佛的名號，它就仰起頭，展開翅膀，好像很樂意聽從。每天清晨和夜晚，發出和諧優雅的聲音，唸誦『阿彌陀佛』，一聲接一聲。有一天，它面容憔悴，訓養的人敲擊磬，告訴它說：『你要離開這裡，往西歸去了嗎？』每敲一下磬就念一聲佛，敲了十下磬就念了十聲佛。然後合攏翅膀，用翅膀蓋住腳，就這樣去世了。按照佛經的記載，十念可以往生西方。又說，得到佛的恩惠的人，死後沒有舍利子是不可能的。於是下令用火焚燒它，得到了十多粒舍利子。時間是貞元十九年九月。
長沙鸜鵒
元祐年間，長沙郡有人養了一隻鸜鵒，俗稱八八兒。它偶然看見僧人念阿彌陀佛，就跟著唸誦。早上
【English Translation】 English version: The next day, he asked a fellow practitioner to help him by reciting the Buddha's name. He exchanged his cloth shirt for wine, drank it, and shouted, 'The Buddha is coming!' Then he immediately passed away.
Zheng Lin (personal name), a military clerk in Raozhou
He was mistakenly taken to the underworld. Later, he was released. Yama (the King of Hell) told him, 'When you return to the human world, strive to do good deeds. If you see someone killing living beings, recite the name of Amitabha Buddha (Amitabha Buddha) and Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva). They will be reborn because of it, and you will also gain blessings.' From this, it is evident that reciting Amitabha Buddha can indeed help the deceased, increase blessings and longevity, and not only lead to rebirth in the Western Pure Land.
Qian Qinghou (personal name)
He used to sell pickled pigs. One day, he suddenly said to his wife, 'This is a sin! I will change my profession now.' So he stopped selling. He invited monks to perform repentance rituals to liberate the pigs. He recited the name of Amitabha Buddha every day. When he was seventy-two years old, in the second year of the Yongzheng era, he told his family, 'I am leaving. Do not cry when I go, just recite the Buddha's name for me to see me off.' He passed away three days later.
All sentient beings go
The Parrot of the Pei Family
Wei Gao (personal name), the governor of Chengdu in the Tang Dynasty, recorded: Someone presented a parrot. The Pei family (surname) of Hedong believed that the name of this bird was recorded in the Brahma Sutra and that it had extraordinary intelligence. They often treated it with familiarity and respect. They began by telling it the prohibitions of the six fast days, and that it should not eat after noon or at inappropriate times, and that it should not eat all night. Or they taught it to uphold the Buddha's name, and it would raise its head and spread its wings, as if it were happy to listen. Every morning and night, it would make harmonious and elegant sounds, reciting 'Amitabha Buddha' in continuous succession. One day, it looked haggard, and the trainer struck a chime and told it, 'Are you going to leave here and return to the West?' Each time the chime was struck, it recited the Buddha's name once, and after ten strikes, it had recited the Buddha's name ten times. Then it folded its wings, covered its feet with its wings, and passed away. According to Buddhist scriptures, ten recitations can lead to rebirth in the Western Pure Land. It is also said that those who receive the Buddha's grace cannot possibly not have relics after death. So he ordered it to be cremated, and more than ten relics were obtained. The date was September of the nineteenth year of the Zhenyuan era.
The Myna of Changsha
During the Yuanyou period, a man in Changsha raised a myna, commonly called 'Baba'er'. It happened to see a monk reciting Amitabha Buddha and immediately followed along. In the morning
暮不絕。因以與僧。久之鳥亡。僧具棺以葬之。俄口中生蓮華一枝。人為頌曰。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。
天臺鸜鵒
黃巖正等寺觀師。畜一鸜鵒。常隨人唸佛。后則常念阿彌陀佛。不待教導。一日立死籠中。乃穴土以葬之。舌端生紫色蓮華。大智律師為頌之。有立亡籠閉渾閒事化紫蓮華也大奇之句。
劉成魚
唐天寶中。當塗漁人劉成李暉。載魚往丹陽。泊舟浦中。李它往。劉遽見船上大魚。振鬣搖首。稱阿彌陀佛。劉驚奔于岸。俄聞萬魚俱跳躍唸佛。聲動天地。劉大恐。盡投魚于江。李至不信。劉即用己財償之。明日于荻中。得錢萬五千(十五貫也)。題云還汝魚直。
吳雪崖公
為福州司理。生平虔奉如來。每往開元寺。禮佛諷經。素聞省僧多茹葷。而本寺尤有蓄牲宰殺者。公為請督撫。嚴示立石。以禁止之。頑風未能盡革。一日公在禪堂唸佛。一雞聞之亦唸佛。公詰曰。汝輩云寺中久不蓄牲矣。如何有雞。索得之。公唸佛。雞仍唸佛。乃痛責僧曰。今觀畜生。尚有佛性。汝輩剃髮破戒。不若畜生多矣。墮落何疑。僧皆涕泣。懺謝曰。某等從此發大誓願。誠實齋戒矣。通省聞風知儆。沙門為之一變。公養此雞于署中。恒唸佛
【現代漢語翻譯】 現代漢語譯本 暮不絕。因此將它送給僧人。過了很久，鳥死了。僧人用棺材安葬了它。不久，鳥的口中生出一枝蓮花。人們為此作詩說：『有一隻靈禽叫八八兒（鳥名，因其叫聲似「八八」而得名），懂得跟隨僧人的口唸阿彌（阿彌陀佛的簡稱）。死後埋在地上，卻能長出蓮花，我們這些人難道不應該知道嗎？』
天臺鸜鵒（鳥名） 黃巖正等寺的觀師，養了一隻鸜鵒。鸜鵒常常跟隨人唸佛。後來就常常念『阿彌陀佛』，不用人教導。有一天，鸜鵒站在籠子里死了。於是挖土安葬了它，舌頭上生出紫色的蓮花。大智律師為此作詩說：『有立亡籠閉渾閒事化紫蓮華也大奇』等語句。
劉成魚 唐朝天寶年間，當塗的漁人劉成和李暉，載著魚前往丹陽。船停泊在浦中。李暉離開了，劉成忽然看見船上的一條大魚，抖動著鬃毛，搖著頭，稱念『阿彌陀佛』。劉成驚恐地跑到岸上。隨即聽到成千上萬的魚都跳躍著唸佛，聲音震動天地。劉成非常害怕，把所有的魚都投到江里。李暉回來后不相信。劉成就用自己的錢賠償了他。第二天，在蘆葦叢中，發現了錢一萬五千（也就是十五貫），上面題寫著『還你的魚錢』。
吳雪崖公 擔任福州司理。平生虔誠地信奉如來。每次都去開元寺，禮佛誦經。向來聽說省里的僧人大多吃葷，而本寺尤其有蓄養牲畜宰殺的情況。吳公就請示督撫，嚴厲地頒佈告示並立石碑，來禁止這種行為。頑固的風氣未能完全革除。有一天，吳公在禪堂唸佛，一隻雞聽到后也念佛。吳公責問說：『你們說寺里很久不蓄養牲畜了，怎麼會有雞？』搜尋后找到了那隻雞。吳公唸佛，雞仍然唸佛。於是嚴厲地責備僧人說：『現在看來，畜生尚且有佛性，你們這些剃髮破戒的人，還不如畜生！墮落是無疑的！』僧人們都哭泣著，懺悔謝罪說：『我們從此發下大誓願，誠心實意地齋戒！』整個省聽到這件事後都知道警惕。沙門的風氣因此為之一變。吳公把這隻雞養在官署中，常常讓它唸佛。
【English Translation】 English version Mu Bu Jue (name of a bird). Therefore, it was given to a monk. After a long time, the bird died. The monk buried it in a coffin. Soon, a lotus flower grew from the bird's mouth. People wrote a poem about it, saying: 'There is a spiritual bird called Ba Ba Er (name of a bird, named because its call sounds like 'Ba Ba'), who knows how to follow the monk's mouth to recite Amitabha (short for Amitabha Buddha). After death, it was buried on the ground, but a lotus flower grew. Shouldn't we people know this?'
Tiantai Crested Myna (name of a bird) Guan Shi of Zhengdeng Temple in Huangyan raised a crested myna. The crested myna often followed people to recite the Buddha's name. Later, it often recited 'Amitabha Buddha' without being taught. One day, the crested myna died standing in its cage. So they dug a hole and buried it, and a purple lotus flower grew from its tongue. Lawyer Dazhi wrote a poem about it, saying: 'Standing and dying in a cage is a trivial matter, but transforming into a purple lotus flower is a great wonder,' and other sentences.
Liu Cheng's Fish During the Tianbao period of the Tang Dynasty, fishermen Liu Cheng and Li Hui from Dangtu were carrying fish to Danyang. The boat was docked in Pu Zhong. Li Hui left, and Liu Cheng suddenly saw a large fish on the boat, shaking its mane and head, reciting 'Amitabha Buddha'. Liu Cheng ran to the shore in fear. Immediately, he heard thousands of fish jumping and reciting the Buddha's name, the sound shaking the heavens and the earth. Liu Cheng was very frightened and threw all the fish into the river. Li Hui didn't believe it when he returned. Liu Cheng compensated him with his own money. The next day, in the reeds, he found 15,000 coins (equivalent to fifteen strings of cash), with the inscription 'Returning your fish money'.
Wu Xueya Gong Served as the Sili of Fuzhou. Throughout his life, he devoutly believed in the Tathagata. He went to Kaiyuan Temple every time to pay homage to the Buddha and recite scriptures. He had always heard that most of the monks in the province ate meat, and this temple in particular raised livestock for slaughter. Wu Gong requested the governor to issue a strict notice and erect a stone tablet to prohibit this behavior. The stubborn custom could not be completely eradicated. One day, Wu Gong was reciting the Buddha's name in the meditation hall, and a chicken also recited the Buddha's name after hearing it. Wu Gong questioned, 'You said that the temple hasn't raised livestock for a long time, how can there be a chicken?' After searching, they found the chicken. Wu Gong recited the Buddha's name, and the chicken still recited the Buddha's name. So he severely rebuked the monks, saying, 'Now it seems that even livestock have Buddha-nature. You people who shave your heads and break the precepts are not as good as livestock! There is no doubt that you will fall into hell!' The monks all wept, repented, and apologized, saying, 'We will make a great vow from now on, and sincerely observe the precepts!' The whole province knew to be vigilant after hearing about this. The atmosphere of the monastic community changed as a result. Wu Gong kept this chicken in his official residence and often had it recite the Buddha's name.
不輟。後轉官。攜至丹陽。送入海會庵。為其使遠近生信也。雞至庵日。即唸佛立化。公為樹塔志焉。
江西鄒子
尹祖。為廣東兵憲。有參將。自知三世因。一世為蛇。二世為書生。三世即今職。因提兵征洞蠻。過一山。諭軍士曰。我夙世曾於此山為蛇。今欲進山視舊屬。汝輩勿驚怖也。入見洞中。蛇無數。參將作蛇語。謂之曰。我昔與爾。並生於此。只因我能唸佛一聲。即得生人中。今為大將。爾等何不念佛。求脫此苦耶。蛇俯首。作受教狀。凱旋日。復入洞察之。則萬蛇皆死。應以唸佛化去矣。雛公聞而異之。述其事以傳。
杭郡普慈寺僧天一
畜一犬。每遇蓮社。眾信齊集。誦經唸佛。犬即蹲伏。而靜聽者有年矣。康熙五年六月六日。俗例貓犬同浴。徇例浴此犬于池。次早死於圊側。僧眾憐之。為說三歸依。誦咒欲焚。犬忽起立。聽法音竟。複合前爪而伏。如合掌然。一眾驚歎。犬既現此神異。則知平日蹲伏時。必竭誠信向。口雖不能言。而心自默唸。其往生安養。作上善人無疑矣。天一頌曰。荒荒古苑半靡蕪。幸有靈牻義未辜。踏遍苔蘚迎善客。吠殘蘿月警頑夫。遺骸日把真心顯。公案誰參佛性無。多載盡誠緣忽謝。茶毗莫異海山狐。
西舫匯征卷下(終)
【現代漢語翻譯】 現代漢語譯本： 不輟（沒有停止）。後來轉任官職，攜帶到丹陽，送到海會庵，爲了讓他使遠近的人產生信仰。雞到達庵的那天，就念佛站著往生了。官員為它樹立塔並寫了墓誌。
江西鄒子
尹祖，擔任廣東兵憲（官職名）。有一位參將（官職名），自己知道三世的因果。第一世是蛇，第二世是書生，第三世就是現在的官職。因此率領軍隊征討洞蠻，經過一座山，告訴軍士們說：『我前世曾經在這座山裡做蛇，現在想進山看看以前的同類，你們不要驚慌害怕。』進入山洞，看到無數的蛇。參將用蛇的語言對它們說：『我以前和你們一起生活在這裡，只因爲我能唸一聲佛，就得以轉生為人，現在做了大將。你們為什麼不念佛，求得脫離這痛苦呢？』蛇都低下頭，作出接受教誨的樣子。凱旋的那天，再次進入山洞察看，發現所有的蛇都死了，應該是通過唸佛化解了。雛公聽到這件事後感到驚異，講述這件事來傳播。
杭郡普慈寺僧人天一
養了一條狗。每當遇到蓮社（佛教組織）的信徒們聚集在一起誦經唸佛，狗就蹲伏著，安靜地聽著，已經有很多年了。康熙五年六月初六，按照習俗貓狗一起洗澡，按照慣例把這條狗在池塘里洗了澡。第二天早上死在廁所旁邊。僧人們憐憫它，為它說了三皈依，誦咒想要火化。狗忽然站立起來，聽完佛法之音，又合上前爪伏下，像合掌一樣。大家驚歎不已。狗既然顯現出這種神奇，就知道它平日蹲伏的時候，必定竭盡誠心向佛，口雖然不能說話，但心裡自己默唸。它往生西方極樂世界，成為上等善人無疑了。天一作偈頌說：『荒涼的古老園林幾乎荒廢，幸好有這隻靈犬的義舉沒有辜負。踏遍長滿苔蘚的道路迎接善客，對著覆蓋蘿草的月亮吠叫警醒愚頑之人。遺骸每天都把真心顯現，這則公案誰能參透佛性有無？多年盡誠的因緣忽然終結，火化它和火化山中的狐貍沒有什麼不同。』
西舫匯征卷下(終)
【English Translation】 English version: Without ceasing. Later, he was transferred to another official position and brought it to Danyang, sending it to Haihui Monastery to inspire faith in people near and far. On the day the chicken arrived at the monastery, it immediately recited the Buddha's name and passed away standing. The official erected a pagoda for it and wrote an epitaph.
Zou Zi of Jiangxi
Yin Zu served as the Guangdong Military Commissioner. There was a military officer who knew his karmic causes of three lifetimes. In one lifetime he was a snake, in the second a scholar, and in the third his current position. Therefore, he led troops to suppress the Dong barbarians, passing by a mountain. He told his soldiers, 'In a previous life, I was a snake in this mountain. Now I want to enter the mountain to see my former kin, so do not be alarmed.' Entering the cave, he saw countless snakes. The military officer spoke to them in the language of snakes, saying, 'I used to live here with you all. Only because I was able to recite the Buddha's name once, I was reborn as a human, and now I am a great general. Why don't you recite the Buddha's name and seek to escape this suffering?' The snakes lowered their heads, appearing to accept his teachings. On the day of the triumphant return, he entered the cave again to observe, and found that all the snakes had died, presumably transformed through reciting the Buddha's name. Chu Gong heard of this and was amazed, recounting the event to spread the story.
Tianyi, a monk of Puji Monastery in Hangzhou
Kept a dog. Whenever the Lotus Society (Buddhist organization) gathered, with believers assembling to chant scriptures and recite the Buddha's name, the dog would squat and listen quietly for many years. On the sixth day of the sixth month of the fifth year of Kangxi, according to custom, cats and dogs were bathed together. Following the custom, this dog was bathed in the pond. The next morning, it died beside the toilet. The monks pitied it, recited the Three Refuges for it, and chanted mantras, intending to cremate it. The dog suddenly stood up, listened to the end of the Dharma sound, and then folded its front paws and prostrated, as if clasping its hands. Everyone was amazed. Since the dog manifested such miraculous signs, it is known that when it squatted down on weekdays, it must have been sincerely devoted to the Buddha. Although its mouth could not speak, its heart silently recited. There is no doubt that it will be reborn in the Pure Land of Ultimate Bliss and become a superior being. Tianyi composed a verse saying: 'The desolate ancient garden is almost ruined, fortunately, the righteous deeds of this spiritual dog have not been in vain. It treads the mossy paths to welcome virtuous guests, barks at the moon covered in vines to warn the stubborn. The remains reveal the true heart every day, who can understand whether Buddha-nature exists or not in this case? The karmic connection of many years of sincerity suddenly ends, cremating it is no different from cremating a fox in the mountains.'
Collected Writings from the Westward Journey, Volume 2 (End)