X78n1552_修西聞見錄

卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄目次卷一　　比丘自序述定意老宿事　　　　(武林)汪善慶書定意老宿事後　　　　(如皋)蔣元亮天寧普能嵩禪師凈土詩序　　　　(吳淞)范國俊鳴皋傳　　　　蓮　發法師身後緣記　　　　(無錫)余　治頌德慈老宿　　　　(儀徴)陳則兢書靜波禪師事　　　　(如皋)黃文波書靜斬禪師事　　　　(泰州)周國定雞園唸佛僧文明事略　　　　(江都)鄭應房書明舟師事　　　　(泰州)努蘭舫書達源師事　　　　蔣元亮僧心莖別傳　　　　(儀徴)于養浩靜悅傳　　　　周國定蓮發傳　　　　(如皋)石　麟蓮慶哀詞　　　　石　麟福魁傳　　　　大　根松園傳　　　　大　根行僧記　　　　無名氏銘初傳稿　　　　大　根福元傳　　　　大　根某僧事述　　　　(武林)高　原經如傳　　　　大　根宗道傳稿　　　　大　根體成傳稿　　　　大　根懌安傳稿　　　　大　根自明傳稿　　　　大　根如月傳稿　　　　大　根善根傳稿　　　　大　根月參傳稿　　　　大　根施念藏小傳　　　　(鄞縣)周　生悟開事略　　　　(常州)董凈空行僧廣寂贊(並序)　　　　胡鏡之阿彌陀佛篇　　　　朗　月卷二　　比丘尼量海

【現代漢語翻譯】 現代漢語譯本 《修西聞見錄》目錄 卷一 比丘自序 述定意老宿事 (武林)汪善慶書定意老宿事後 (如皋)蔣元亮天寧普能嵩禪師凈土詩序 (吳淞)范國俊鳴皋傳 蓮發法師身後緣記 (無錫)余治頌德慈老宿 (儀徴)陳則兢書靜波禪師事 (如皋)黃文波書靜斬禪師事 (泰州)周國定雞園唸佛僧文明事略 (江都)鄭應房書明舟師事 (泰州)努蘭舫書達源師事 蔣元亮僧心莖別傳 (儀徴)于養浩靜悅傳 周國定蓮發傳 (如皋)石麟蓮慶哀詞 石麟福魁傳 大根松園傳 大根行僧記 無名氏銘初傳稿 大根福元傳 大根某僧事述 (武林)高原經如傳 大根宗道傳稿 大根體成傳稿 大根懌安傳稿 大根自明傳稿 大根如月傳稿 大根善根傳稿 大根月參傳稿 大根施念藏小傳 (鄞縣)周生悟開事略 (常州)董凈空行僧廣寂贊(並序) 胡鏡之阿彌陀佛篇 朗月卷二 比丘尼量海

【English Translation】 English version A Record of What Was Seen and Heard in Xiu Xi: Table of Contents Volume 1 Preface by a Bhiksu (monk) Narrating the Affairs of Elder Ding Yi (定意) Postscript to the Affairs of Elder Ding Yi by Wang Shanqing (汪善慶) of Wu Lin (武林) Preface to the Pure Land Poems of Chan Master Pu Neng Song (普能嵩) of Tian Ning (天寧) by Jiang Yuanliang (蔣元亮) of Ru Gao (如皋) Biography of Ming Gao (鳴皋) by Fan Guojun (范國俊) of Wu Song (吳淞) Record of the Post-Mortem Connections of Dharma Master Lian Fa (蓮發) Eulogy for Elder De Ci (德慈) by Yu Zhi (余治) of Wu Xi (無錫) Record of Chan Master Jing Bo (靜波) by Chen Zejing (陳則兢) of Yi Zheng (儀徴) Record of Chan Master Jing Zhan (靜斬) by Huang Wenbo (黃文波) of Ru Gao (如皋) Brief Account of the Monk Wen Ming (文明) Who Recited Buddha's Name in Ji Yuan (雞園) by Zhou Guoding (周國定) of Tai Zhou (泰州) Record of Master Ming Zhou (明舟) by Zheng Yingfang (鄭應房) of Jiang Du (江都) Record of Master Da Yuan (達源) by Nu Lanfang (努蘭舫) of Tai Zhou (泰州) Separate Biography of Monk Xin Jing (心莖) by Jiang Yuanliang (蔣元亮) Biography of Jing Yue (靜悅) by Yu Yanghao (于養浩) of Yi Zheng (儀徴) Biography of Lian Fa (蓮發) by Zhou Guoding (周國定) Lament for Lian Qing (蓮慶) by Shi Lin (石麟) of Ru Gao (如皋) Biography of Fu Kui (福魁) by Shi Lin (石麟) Biography of Song Yuan (松園) by Da Gen (大根) Record of a Traveling Monk by Da Gen (大根) Draft Biography of Ming Chu (銘初) by an Anonymous Author Biography of Fu Yuan (福元) by Da Gen (大根) Narrative of a Certain Monk's Affairs by Da Gen (大根) Biography of Jing Ru (經如) by Gao Yuan (高原) of Wu Lin (武林) Draft Biography of Zong Dao (宗道) by Da Gen (大根) Draft Biography of Ti Cheng (體成) by Da Gen (大根) Draft Biography of Yi An (懌安) by Da Gen (大根) Draft Biography of Zi Ming (自明) by Da Gen (大根) Draft Biography of Ru Yue (如月) by Da Gen (大根) Draft Biography of Shan Gen (善根) by Da Gen (大根) Draft Biography of Yue Can (月參) by Da Gen (大根) Short Biography of Shi Niancang (施念藏) by Da Gen (大根) Brief Account of Wu Kai (悟開) by Zhou Sheng (周生) of Yin Xian (鄞縣) Eulogy (with Preface) for the Traveling Monk Guang Ji (廣寂) by Dong Jingkong (董凈空) of Chang Zhou (常州) 'Amitabha Buddha' by Hu Jingzhi (胡鏡之) Lang Yue (朗月) Volume 2 Bhikshuni (nun) Liang Hai (量海)

尼傳稿　　　　蔣元亮廣元哀詞　　　　(泰州)冒同慶量海軼事　　　　(蘇州)姚古明寶念出家之切　　　　胡鏡之靈義傳　　　　(金陵)朱　生寶進進字說　　　　石　麟能持事略　　　　(紹興)慧　音明恒傳　　　　德　修卷三　　居士豐伸布贊　　　　(海陵)程紹昌書吳刻花嚴合論后　　　　(無錫)余　治周貽樸事略　　　　(泰州)陳　第序龔令事　　　　(泰州)程宇光論張凈庸　　　　汪善慶陳抱凈軼事　　　　蔣元亮禮翁吟　　　　陳　第傳述陳第事　　　　(儀徴)于養浩程宇光別傳　　　　蔣元亮鐘培棟小傳　　　　程宇光十五洲初圖䟦　　　　蔣元亮鄭老人別傳　　　　胡鏡之於藍澄事略　　　　(泰州)孫靈波憶守鏡老人詩並序　　　　(湖南)曾傳錯陳定修事略　　　　(通州)李漢卿吳小泉　　　　周國定吳抱惕　　　　蔣元亮韓士余傳　　　　童葆澄贊汪法如居士　　　　(江都)徐國楨徐訓導小傳　　　　(通州)潘一山胡槎仙事略　　　　冒同慶何琴軒　　　　(如皋)石　麟序蔣元亮無量壽佛十頌　　　　(江都)熊潤生論生前七事憶潘君　　　　(通州)李漢卿孫蘭舫小事記　　　　(甘泉)梅香國書周君事示同人　　　　(如皋)石　麟新建蕭君事蹟　　　　一

【現代漢語翻譯】 現代漢語譯本 《尼傳稿》 蔣元亮《廣元哀詞》 （泰州）冒同慶《量海軼事》 （蘇州）姚古明《寶念出家之切》 胡鏡之《靈義傳》 （金陵）朱生《寶進進字說》 石麟《能持事略》 （紹興）慧音《明恒傳》 德修《卷三》 居士豐伸《布贊》 （海陵）程紹昌《書吳刻花嚴合論后》 （無錫）余治《周貽樸事略》 （泰州）陳第《序龔令事》 （泰州）程宇光《論張凈庸》 汪善慶《陳抱凈軼事》 蔣元亮《禮翁吟》 陳第《傳述陳第事》 （儀徴）于養浩《程宇光別傳》 蔣元亮《鐘培棟小傳》 程宇光《十五洲初圖䟦》 蔣元亮《鄭老人別傳》 胡鏡之《於藍澄事略》 （泰州）孫靈波《憶守鏡老人詩並序》 （湖南）曾傳錯《陳定修事略》 （通州）李漢卿《吳小泉》 周國定《吳抱惕》 蔣元亮《韓士余傳》 童葆澄《贊汪法如居士》 （江都）徐國楨《徐訓導小傳》 （通州）潘一山《胡槎仙事略》 冒同慶《何琴軒》 （如皋）石麟《序蔣元亮無量壽佛（Amitābha）十頌》 （江都）熊潤生《論生前七事憶潘君》 （通州）李漢卿《孫蘭舫小事記》 （甘泉）梅香國《書周君事示同人》 （如皋）石麟《新建蕭君事蹟》

【English Translation】 English version 'Drafts of Biographies of Nuns' Jiang Yuanliang's 'Elegy for Guangyuan' (Taizhou) Mao Tongqing's 'Anecdotes of Liang Hai' (Suzhou) Yao Guming's 'Earnest Desire of Bao Nian to Renounce the World' Hu Jingzhi's 'Biography of Lingyi' (Jinling) Zhu Sheng's 'Explanation of Bao Jin's Name' Shi Lin's 'Brief Account of Neng Chi's Deeds' (Shaoxing) Hui Yin's 'Biography of Mingheng' De Xiu, 'Volume Three' Layman Feng Shen's 'Eulogy' (Hailing) Cheng Shaochang's 'Postscript to the Wu Engraved Huayan Comprehensive Treatise' (Wuxi) Yu Zhi's 'Brief Account of Zhou Yipu's Deeds' (Taizhou) Chen Di's 'Preface to Gong Ling's Affairs' (Taizhou) Cheng Yuguang's 'On Zhang Jingyong' Wang Shanqing's 'Anecdotes of Chen Baojing' Jiang Yuanliang's 'Ode to Elder Li' Chen Di's 'Account of Chen Di's Deeds' (Yizheng) Yu Yanghao's 'Separate Biography of Cheng Yuguang' Jiang Yuanliang's 'Short Biography of Zhong Peidong' Cheng Yuguang's 'Postscript to the Initial Map of Fifteen Continents' Jiang Yuanliang's 'Separate Biography of Old Man Zheng' Hu Jingzhi's 'Brief Account of Yu Lancheng's Deeds' (Taizhou) Sun Lingbo's 'Remembering Old Man Shoujing's Poems with Preface' (Hunan) Zeng Chuan's 'Brief Account of Chen Dingxiu's Deeds' (Tongzhou) Li Hanqing's 'Wu Xiaoquan' Zhou Guoding's 'Wu Baoti' Jiang Yuanliang's 'Biography of Han Shiyu' Tong Baozheng's 'Eulogy for Layman Wang Faru' (Jiangdu) Xu Guozhen's 'Short Biography of Instructor Xu' (Tongzhou) Pan Yishan's 'Brief Account of Hu Chaxian's Deeds' Mao Tongqing's 'He Qinxuan' (Rugao) Shi Lin's 'Preface to Jiang Yuanliang's Ten Praises of Amitābha (無量壽佛)' (Jiangdu) Xiong Runsheng's 'Discussing Seven Matters Before Death, Remembering Lord Pan' (Tongzhou) Li Hanqing's 'Brief Account of Sun Lanfang's Minor Deeds' (Ganquan) Mei Xiangguo's 'Showing the Affairs of Lord Zhou to Colleagues' (Rugao) Shi Lin's 'Newly Built Deeds of Lord Xiao'

愿程松巖童亦舟兩人小記　　　　(甘泉)梅香國譚壬生事述　　　　陳　第李漢鄉傳　　　　石　麟童寶靜傳略　　　　胡鏡之程君竹溪小記　　　　冒同慶鄭同軼事　　　　熊潤生余蓮村翁行事　　　　熊潤生許貞恒居士入佛小記　　　　(泰州)李景鄴書徹如居士事　　　　梅香國西園道人傳　　　　楊省愚吉德興十三歲事　　　　吉　母書奉化杭州兩居士事　　　　德　修韓清塵小傳　　　　張　寂卷四　　善女人周婆事述(出庵雜錄)　　　　無　慍唐孺人母子緣述　　　　(泰州)朱竹咸常熟某氏婦事述　　　　石　麟杯露記　　　　(通州)李漢卿虞山蓮韻記　　　　石　麟徐太夫人傳　　　　徐國楨許母徐太夫人別傳　　　　唐持平喬夫人軼事　　　　(泰州)陳　第正覺子傳　　　　蔣元亮書善一事　　　　(泰州)趙大禮彭定生立名說　　　　(泰州)孫靈波蔣氏唸佛說　　　　(江都)夏智因陶陸氏傳　　　　(江都)熊潤生金寶恒臨行記　　　　(江都)王　生天空子記　　　　(如皋)石　麟王才女　　　　蓮　發書張福音病中付託　　　　(如皋)石　麟慧云吟並序　　　　(如皋)何琴軒聖寶傳　　　　(泰州)周國定崇順傳　　　　靈通子樂凈傳　　　　(依許來稿縮本)陸嫗事

【現代漢語翻譯】 現代漢語譯本 愿程松巖(Cheng Songyan)童亦舟(Tong Yizhou)兩人小記 (甘泉)梅香國(Mei Xiangguo)譚壬生(Tan Rensheng)事述 陳第(Chen Di)李漢鄉(Li Hanxiang)傳 石麟(Shi Lin)童寶靜(Tong Baojing)傳略 胡鏡之(Hu Jingzhi)程君竹溪(Cheng Jun Zhuxi)小記 冒同慶(Mao Tongqing)鄭同(Zheng Tong)軼事 熊潤生(Xiong Runsheng)余蓮村翁(Yu Liancun Weng)行事 熊潤生(Xiong Runsheng)許貞恒居士(Xu Zhenheng Jushi)入佛小記 (泰州)李景鄴(Li Jingye)書徹如居士(Cheru Jushi)事 梅香國(Mei Xiangguo)西園道人(Xiyuan Daoren)傳 楊省愚(Yang Shengyu)吉德興(Ji Dexing)十三歲事 吉母(Ji Mu)書奉化(Fenghua)杭州(Hangzhou)兩居士事 德修(De Xiu)韓清塵(Han Qingchen)小傳 張寂(Zhang Ji)卷四 善女人周婆(Zhou Po)事述(出庵雜錄) 無慍(Wu Yun)唐孺人(Tang Ruren)母子緣述 (泰州)朱竹咸(Zhu Zhuxian)常熟某氏婦(Changshu Moushi Fu)事述 石麟(Shi Lin)杯露記 (通州)李漢卿(Li Hanqing)虞山(Yushan)蓮韻記 石麟(Shi Lin)徐太夫人(Xu Taifuren)傳 徐國楨(Xu Guozhen)許母徐太夫人(Xu Mu Xu Taifuren)別傳 唐持平(Tang Chiping)喬夫人(Qiao Furen)軼事 (泰州)陳第(Chen Di)正覺子(Zhengjue Zi)傳 蔣元亮(Jiang Yuanliang)書善一事 (泰州)趙大禮(Zhao Dali)彭定生(Peng Dingsheng)立名說 (泰州)孫靈波(Sun Lingbo)蔣氏(Jiang Shi)唸佛說 (江都)夏智因(Xia Zhiyin)陶陸氏(Tao Lushi)傳 (江都)熊潤生(Xiong Runsheng)金寶恒(Jin Baoheng)臨行記 (江都)王生(Wang Sheng)天空子(Tiankong Zi)記 (如皋)石麟(Shi Lin)王才女(Wang Cainv) 蓮發(Lian Fa)書張福音(Zhang Fuyin)病中付託 (如皋)石麟(Shi Lin)慧云吟(Huiyun Yin)並序 (如皋)何琴軒(He Qinxuan)聖寶(Shengbao)傳 (泰州)周國定(Zhou Guoding)崇順(Chongshun)傳 靈通子(Ling Tongzi)樂凈(Lejing)傳 (依許來稿縮本)陸嫗(Lu Yu)事

【English Translation】 English version A Short Account of Cheng Songyan (Cheng Songyan, person's name) and Tong Yizhou (Tong Yizhou, person's name) A Narration of the Affairs of Mei Xiangguo (Mei Xiangguo, person's name) and Tan Rensheng (Tan Rensheng, person's name) from Ganquan Biography of Li Hanxiang (Li Hanxiang, person's name) by Chen Di (Chen Di, person's name) A Brief Biography of Tong Baojing (Tong Baojing, person's name) by Shi Lin (Shi Lin, person's name) A Short Account of Cheng Jun Zhuxi (Cheng Jun Zhuxi, person's name) by Hu Jingzhi (Hu Jingzhi, person's name) Anecdotes of Zheng Tong (Zheng Tong, person's name) by Mao Tongqing (Mao Tongqing, person's name) The Deeds of Old Man Yu Liancun (Yu Liancun Weng, person's name) by Xiong Runsheng (Xiong Runsheng, person's name) A Short Account of Layman Xu Zhenheng's (Xu Zhenheng Jushi, person's name) Entry into Buddhism by Xiong Runsheng (Xiong Runsheng, person's name) A Record of the Affairs of Layman Cheru (Cheru Jushi, person's name) Written by Li Jingye (Li Jingye, person's name) from Taizhou Biography of the Taoist Xiyuan (Xiyuan Daoren, person's name) by Mei Xiangguo (Mei Xiangguo, person's name) The Story of Ji Dexing (Ji Dexing, person's name) at Thirteen Years Old by Yang Shengyu (Yang Shengyu, person's name) A Letter from Mother Ji (Ji Mu, person's name) Regarding Two Laymen from Fenghua (Fenghua, place name) and Hangzhou (Hangzhou, place name) A Short Biography of Han Qingchen (Han Qingchen, person's name) by De Xiu (De Xiu, person's name) Volume Four by Zhang Ji (Zhang Ji, person's name): A Narration of the Affairs of Virtuous Woman Zhou Po (Zhou Po, person's name) (Excerpts from the Hermitage) A Narration of the Relationship Between Madam Tang (Tang Ruren, person's name) and Her Son by Wu Yun (Wu Yun, person's name) A Narration of the Affairs of a Woman from a Certain Family in Changshu (Changshu Moushi Fu, person's name) by Zhu Zhuxian (Zhu Zhuxian, person's name) from Taizhou 'Cup Dew' Record by Shi Lin (Shi Lin, person's name) A Record of the Lotus Rhymes of Yushan (Yushan, mountain name) by Li Hanqing (Li Hanqing, person's name) from Tongzhou Biography of Grand Madam Xu (Xu Taifuren, person's name) by Shi Lin (Shi Lin, person's name) A Separate Biography of Mother Xu, Grand Madam Xu (Xu Mu Xu Taifuren, person's name) by Xu Guozhen (Xu Guozhen, person's name) Anecdotes of Madam Qiao (Qiao Furen, person's name) by Tang Chiping (Tang Chiping, person's name) Biography of Zhengjue Zi (Zhengjue Zi, person's name) by Chen Di (Chen Di, person's name) from Taizhou A Record of the Matter of Goodness by Jiang Yuanliang (Jiang Yuanliang, person's name) An Explanation of Establishing a Name for Peng Dingsheng (Peng Dingsheng, person's name) by Zhao Dali (Zhao Dali, person's name) from Taizhou An Explanation of Jiang's (Jiang Shi, person's name) Mindfulness of Buddha by Sun Lingbo (Sun Lingbo, person's name) from Taizhou Biography of Tao Lushi (Tao Lushi, person's name) by Xia Zhiyin (Xia Zhiyin, person's name) from Jiangdu A Record of Jin Baoheng's (Jin Baoheng, person's name) Departure by Xiong Runsheng (Xiong Runsheng, person's name) from Jiangdu A Record of Tiankong Zi (Tiankong Zi, person's name) by Wang Sheng (Wang Sheng, person's name) from Jiangdu Wang Cainv (Wang Cainv, person's name) by Shi Lin (Shi Lin, person's name) from Rugao A Letter from Lian Fa (Lian Fa, person's name) Entrusting Matters During Zhang Fuyin's (Zhang Fuyin, person's name) Illness Huiyun's Poems (Huiyun Yin, person's name) with Preface by Shi Lin (Shi Lin, person's name) from Rugao Biography of Shengbao (Shengbao, person's name) by He Qinxuan (He Qinxuan, person's name) from Rugao Biography of Chongshun (Chongshun, person's name) by Zhou Guoding (Zhou Guoding, person's name) from Taizhou Biography of Lejing (Lejing, person's name) by Ling Tongzi (Ling Tongzi, person's name) The Story of Old Woman Lu (Lu Yu, person's name) (Abridged from the Submitted Manuscript)

跡　　　　申　報寶定事述　　　　石　麟楊氏妙諦子銘(諦適華一年而卒)　　　　(如皋)石　麟船婦事記　　　　(寧波)周蓮慧遇修傳(所適不善)　　　　童葆澄書本一事　　　　冒同慶舍六根說　　　　石　麟虞陽刻經處越季蓮音誄(並敘)　　　　石　麟蔣姓事述　　　　冒同慶安禪子哀詞　　　　石　麟光明成就論　　　　石　麟附光明贊二十一首張瞿氏　　　　梅香國曹母往生說　　　　冒篤慶謬寶均所託二人銘　　　　胡鏡之還一之機　　　　李　生鼓音聲王陀羅尼　　　　(女二十四孝傳)書唐代軼事朱孺人傳(梅君成瓚室)　　　　楊省愚梅戴氏德意銘詞　　　　冒篤慶蓮逸傳　　　　石　麟王葉氏傳　　　　(常熟)張寶權卷五　　童女序葉涵虛往生　　　　(儀徴)徐　子團扇題詩記為韻之作　　　　童葆澄題詩說　　　　何琴軒陶十三齡入水陸道場說　　　　(江都)吳小泉圓凈子記　　　　程宇光高大愿事述　　　　程宇光在中銘　　　　冒同慶記聖全事蹟　　　　蔣元亮孫懷子贊　　　　(如皋)蔣元亮上海列女論　　　　蔣元亮琳誄　　　　(泰州)孫靈波如願論　　　　(常熟)程松巖翡翠骨頭記　　　　(常熟)童葆澄周靈開小記　　　　(如皋)蔣元亮徐靈初　　　　(

【現代漢語翻譯】 現代漢語譯本 跡：申報寶定事述 石麟楊氏妙諦子銘 (諦適華一年而卒)：為楊氏之子妙諦所作的銘文，妙諦在嫁給華姓人家一年後去世。 石麟船婦事記 (如皋)：記錄瞭如皋一位船婦的事蹟。 周蓮慧遇修傳 (寧波，所適不善)：寧波周蓮慧的傳記，講述了她不幸的婚姻。 童葆澄書本一事：童葆澄關於書本的一件事。 冒同慶舍六根說：冒同慶關於捨棄六根的論述。 石麟虞陽刻經處越季蓮音誄 (並敘)：石麟為虞陽刻經處所刻的越季蓮音所作的誄文（附帶序言）。 石麟蔣姓事述：石麟記錄的蔣姓家族的事蹟。 冒同慶安禪子哀詞：冒同慶為安禪子所作的哀詞。 石麟光明成就論：石麟關於光明成就的論述。 石麟附光明贊二十一首張瞿氏：石麟附錄的二十一首讚頌光明的詩，作者為張瞿氏。 梅香國曹母往生說：梅香國曹母往生的說法。 冒篤慶謬寶均所託二人銘：冒篤慶為謬寶均所託付的兩個人所作的銘文。 胡鏡之還一之機：胡鏡之迴歸一的契機。 李生鼓音聲王陀羅尼：李生所記錄的鼓音聲王陀羅尼。 (女二十四孝傳)書唐代軼事朱孺人傳 (梅君成瓚室)：《女二十四孝傳》中記載的唐代軼事，關於朱孺人的傳記，她是梅君成瓚的妻子。 楊省愚梅戴氏德意銘詞：楊省愚為梅戴氏的德行和心意所作的銘詞。 冒篤慶蓮逸傳：冒篤慶所作的蓮逸傳。 石麟王葉氏傳：石麟所作的王葉氏傳。 (常熟)張寶權卷五：常熟張寶權的第五卷。 童女序葉涵虛往生：童女為葉涵虛往生所作的序。 (儀徴)徐子團扇題詩記為韻之作：儀徴徐子在團扇上題詩的記錄，作為韻文作品。 童葆澄題詩說：童葆澄關於題詩的論述。 何琴軒陶十三齡入水陸道場說：何琴軒關於陶十三齡進入水陸道場的論述。 (江都)吳小泉圓凈子記：江都吳小泉所作的圓凈子記。 程宇光高大愿事述：程宇光記錄的高大愿的事蹟。 程宇光在中銘：程宇光所作的在中銘。 冒同慶記聖全事蹟：冒同慶記錄的聖全的事蹟。 蔣元亮孫懷子讚：蔣元亮讚頌孫懷子的文章。 (如皋)蔣元亮上海列女論：如皋蔣元亮關於上海列女的論述。 蔣元亮琳誄：蔣元亮為琳所作的誄文。 (泰州)孫靈波如願論：泰州孫靈波關於如願的論述。 (常熟)程松巖翡翠骨頭記：常熟程松巖所作的翡翠骨頭記。 (常熟)童葆澄周靈開小記：常熟童葆澄所作的周靈開小記。 (如皋)蔣元亮徐靈初：如皋蔣元亮所記錄的徐靈初的事蹟。

【English Translation】 English version Traces: Report on Baoding Affairs Epitaph for Miao Di, Son of Yang of Shi Lin (Di married into the Hua family and died after a year): An epitaph written for Miao Di, the son of the Yang family, who passed away a year after marrying into the Hua family. Record of the Boatwoman of Shi Lin (Rugao): A record of the deeds of a boatwoman from Rugao. Biography of Zhou Lianhui's Encounter with Xiu (Ningbo, married unhappily): The biography of Zhou Lianhui from Ningbo, recounting her unfortunate marriage. Tong Bao Cheng's Account of a Book Matter: Tong Bao Cheng's account of an event related to books. Mao Tong Qing's Discourse on Abandoning the Six Roots: Mao Tong Qing's discourse on relinquishing the six sense organs. Lament for Yue Ji Lianyin at the Sutra Carving Place in Yuyang by Shi Lin (with Preface): A eulogy written by Shi Lin for Yue Ji Lianyin, carved at the sutra carving place in Yuyang (with an accompanying preface). Account of the Jiang Family by Shi Lin: Shi Lin's record of the deeds of the Jiang family. Lament for An Chanzi by Mao Tong Qing: A lament written by Mao Tong Qing for An Chanzi. Treatise on the Accomplishment of Light by Shi Lin: Shi Lin's treatise on the attainment of enlightenment through light. Shi Lin's Appendix of Twenty-One Hymns in Praise of Light by Zhang Qu Shi: Shi Lin's appendix of twenty-one poems praising light, authored by Zhang Qu Shi. Account of the Rebirth of Cao's Mother from Mei Xiang Guo: An account of the rebirth of Cao's mother from Mei Xiang Guo. Epitaphs for Two People Entrusted by Miao Baojun by Mao Du Qing: Epitaphs written by Mao Du Qing for two individuals entrusted by Miao Baojun. Hu Jingzhi's Opportunity to Return to Oneness: Hu Jingzhi's opportunity to return to the state of oneness. The Drum Sound King Dharani by Li Sheng: The Drum Sound King Dharani recorded by Li Sheng. (Biography of Twenty-Four Filial Women) Record of Anecdotes from the Tang Dynasty, Biography of Zhu Ruren (Wife of Mei Juncheng Zan): A biography of Zhu Ruren, the wife of Mei Juncheng Zan, recorded in the 'Biography of Twenty-Four Filial Women' as an anecdote from the Tang Dynasty. Epitaph for the Virtues and Intentions of Lady Dai of Mei by Yang Shengyu: An epitaph written by Yang Shengyu for the virtues and intentions of Lady Dai of Mei. Biography of Lian Yi by Mao Du Qing: The biography of Lian Yi written by Mao Du Qing. Biography of Wang Ye Shi by Shi Lin: The biography of Wang Ye Shi written by Shi Lin. (Changshu) Zhang Baoquan, Volume Five: Volume five of Zhang Baoquan from Changshu. Preface by a Young Girl for the Rebirth of Ye Hanxu: A preface written by a young girl for the rebirth of Ye Hanxu. (Yizheng) Xu Zi's Record of Poems Inscribed on a Fan, Composed as Rhymes: A record of poems inscribed on a fan by Xu Zi from Yizheng, composed as rhyming verses. Tong Bao Cheng's Discourse on Inscribing Poems: Tong Bao Cheng's discourse on the practice of inscribing poems. He Qin Xuan's Discourse on Tao Shisanling Entering the Water and Land Dharma Assembly: He Qin Xuan's discourse on Tao Shisanling's participation in the Water and Land Dharma Assembly. (Jiangdu) Wu Xiaoquan's Record of Yuan Jingzi: A record of Yuan Jingzi written by Wu Xiaoquan from Jiangdu. Account of Gao Dayuan's Deeds by Cheng Yuguang: Cheng Yuguang's record of the deeds of Gao Dayuan. Epitaph on Being in the Middle by Cheng Yuguang: An epitaph on being in the middle written by Cheng Yuguang. Mao Tong Qing's Record of the Deeds of Sheng Quan: Mao Tong Qing's record of the deeds of Sheng Quan. Eulogy for Sun Huaizi by Jiang Yuanliang: An eulogy for Sun Huaizi written by Jiang Yuanliang. (Rugao) Jiang Yuanliang's Discourse on the Virtuous Women of Shanghai: Jiang Yuanliang's discourse on the virtuous women of Shanghai. Lament for Lin by Jiang Yuanliang: A lament written by Jiang Yuanliang for Lin. (Taizhou) Sun Lingbo's Discourse on Wish Fulfillment: Sun Lingbo's discourse on wish fulfillment. (Changshu) Cheng Songyan's Record of the Jadeite Bone: Cheng Songyan's record of the jadeite bone. (Changshu) Tong Bao Cheng's Brief Account of Zhou Lingkai: Tong Bao Cheng's brief account of Zhou Lingkai. (Rugao) Jiang Yuanliang's Xu Lingchu: Jiang Yuanliang's record of Xu Lingchu's deeds.

常熟)童寶靜靈復傳略　　　　(常熟)童葆澄神遇愿　　　　(無錫)余　治德初哀詞　　　　石　麟徐妙凈哀詞(並序)　　　　(常熟)童寶靜尤寶安頌　　　　石　麟覺鴻傳　　　　(常熟)童寶靜昌其孝贊(代玉尺作)　　　　童寶靜馬靈義贊　　　　童寶靜周艷芳傳　　　　童寶靜叢信芳贊　　　　(如皋)石　麟鼠灘張女議　　　　蔣元亮李素貞贊　　　　童寶靜劉寶仁傳　　　　(江都)熊潤生秋云暮碣　　　　童寶靜錄修一軼事　　　　石　麟童女哀詞(女幼失母。為周氏養媳。卒于戊寅夏)　　　　楚　客曹蓮生像贊記　　　　長　慶月善小記　　　　(寧波)周蓮慧曇影道人傳　　　　(常熟)吳寶叢卷六　　雜流朱道人事略　　　　雲陽子鄭抱因　　　　周國定一切人能成聖用說　　　　鄭應房書姚佛度事　　　　楊省愚書江陰某甲事　　　　楊省愚卷七　　異類鼠事　　　　長　慶蜈蚣說　　　　玉清生化鳥神物能超凈穢說　　　　李　生

修西聞見錄目次(終)

No. 1552

修西聞見錄卷一

東土　雞園偶　集

十方人天生凈土。名不必傳。以凈土本超乎名相之外也。今之人乃多以生凈土傳。是耶非耶。又且諸書互異。事蹟或不同。蓋難定矣。

【現代漢語翻譯】 現代漢語譯本 《常熟童寶靜靈復傳略》——記錄了常熟童寶靜的靈異復生的事蹟。 《常熟童葆澄神遇愿》——記錄了常熟童葆澄在神異中實現的願望。 《無錫余治德初哀詞》——無錫余治德最初的哀悼詞。 《石麟徐妙凈哀詞(並序)》——石麟為徐妙凈寫的哀悼詞，附帶序言。 《常熟童寶靜尤寶安頌》——常熟童寶靜為尤寶安寫的頌詞。 《石麟覺鴻傳》——石麟為覺鴻寫的傳記。 《常熟童寶靜昌其孝贊(代玉尺作)》——常熟童寶靜代替玉尺為昌其孝寫的讚詞。 《童寶靜馬靈義贊》——童寶靜為馬靈義寫的讚詞。 《童寶靜周艷芳傳》——童寶靜為周艷芳寫的傳記。 《童寶靜叢信芳贊》——童寶靜為叢信芳寫的讚詞。 《如皋石麟鼠灘張女議》——如皋石麟關於鼠灘張女的議論。 《蔣元亮李素貞贊》——蔣元亮為李素貞寫的讚詞。 《童寶靜劉寶仁傳》——童寶靜為劉寶仁寫的傳記。 《江都熊潤生秋云暮碣》——江都熊潤生寫的秋云暮碣。 《童寶靜錄修一軼事》——童寶靜記錄的修一的軼事。 《石麟童女哀詞(女幼失母。為周氏養媳。卒于戊寅夏)》——石麟為童女寫的哀悼詞（此女幼年喪母，成為周家的養媳，于戊寅年夏天去世）。 《楚客曹蓮生像贊記》——楚客為曹蓮生畫像寫的贊和記。 《長慶月善小記》——長慶寫的關於月善的簡短記錄。 《寧波周蓮慧曇影道人傳》——寧波周蓮慧為曇影道人寫的傳記。 《常熟吳寶叢卷六》——常熟吳寶叢的卷六。 《雜流朱道人事略》——關於雜流朱道人的事蹟簡略記錄。 《雲陽子鄭抱因》——關於雲陽子鄭抱因的記錄。 《周國定一切人能成聖用說》——周國定關於所有人都能通過修行成為聖人的論述。 《鄭應房書姚佛度事》——鄭應房記錄的姚佛度的事蹟。 《楊省愚書江陰某甲事》——楊省愚記錄的江陰某甲的事蹟。 《楊省愚卷七》——楊省愚的卷七。 《異類鼠事》——關於老鼠的奇異事件。 《長慶蜈蚣說》——長慶關於蜈蚣的論述。 《玉清生化鳥神物能超凈穢說》——玉清生化鳥這種神物能夠超越凈化污穢的論述。 《李生》——李生。 《修西聞見錄目次(終)》——《修西聞見錄》的目錄（完）。 No. 1552 《修西聞見錄卷一》——《修西聞見錄》第一卷。 東土 雞園偶集 十方人天生凈土。名不必傳。以凈土本超乎名相之外也。今之人乃多以生凈土傳。是耶非耶。又且諸書互異。事蹟或不同。蓋難定矣。 十方世界的人天眾生往生凈土，不一定要到處宣揚。因為凈土的本質超越了名相的束縛。現在的人卻大多以宣揚往生凈土為榮，這樣做是對還是不對呢？而且各本書籍的記載互有差異，事蹟也可能不同，實在難以確定哪個是正確的。

【English Translation】 English version 'Changshu Tong Baojing's Spiritual Revival' - Records the miraculous revival of Tong Baojing of Changshu. 'Changshu Tong Baocheng's Divine Encounter and Vow' - Records Tong Baocheng of Changshu's wish fulfilled through a divine encounter. 'Wuxi Yu Zhide's Initial Elegy' - The initial elegy by Yu Zhide of Wuxi. 'Shi Lin's Elegy for Xu Miaojing (with Preface)' - An elegy written by Shi Lin for Xu Miaojing, with an accompanying preface. 'Changshu Tong Baojing's Eulogy for You Bao'an' - A eulogy written by Tong Baojing of Changshu for You Bao'an. 'Shi Lin's Biography of Jue Hong' - A biography of Jue Hong written by Shi Lin. 'Changshu Tong Baojing's Praise for Chang Qixiao's Filial Piety (written on behalf of Yu Chi)' - A praise written by Tong Baojing of Changshu for Chang Qixiao's filial piety, on behalf of Yu Chi. 'Tong Baojing's Praise for Ma Lingyi' - A praise written by Tong Baojing for Ma Lingyi. 'Tong Baojing's Biography of Zhou Yanfang' - A biography of Zhou Yanfang written by Tong Baojing. 'Tong Baojing's Praise for Cong Xinfang' - A praise written by Tong Baojing for Cong Xinfang. 'Rugao Shi Lin's Discussion on the Zhang Woman of Shu Tan' - Shi Lin of Rugao's discussion regarding the Zhang woman of Shu Tan. 'Jiang Yuanliang's Praise for Li Suzhen' - A praise written by Jiang Yuanliang for Li Suzhen. 'Tong Baojing's Biography of Liu Baoren' - A biography of Liu Baoren written by Tong Baojing. 'Jiangdu Xiong Runsheng's Autumn Clouds Evening Stele' - The Autumn Clouds Evening Stele written by Xiong Runsheng of Jiangdu. 'Tong Baojing's Record of an Anecdote of Xiu Yi' - Tong Baojing's record of an anecdote about Xiu Yi. 'Shi Lin's Elegy for a Young Girl (who lost her mother at a young age and became a foster daughter in the Zhou family, died in the summer of Wuyin year)' - An elegy written by Shi Lin for a young girl (who lost her mother at a young age, became a foster daughter in the Zhou family, and died in the summer of the Wuyin year). 'Chu Ke's Inscription and Praise for Cao Liansheng's Portrait' - Chu Ke's inscription and praise for Cao Liansheng's portrait. 'Chang Qing's Brief Account of Yue Shan' - A brief account of Yue Shan written by Chang Qing. 'Ningbo Zhou Lianhui's Biography of Taoist Tan Ying' - A biography of Taoist Tan Ying written by Zhou Lianhui of Ningbo. 'Changshu Wu Baocong, Volume Six' - Volume Six of Wu Baocong of Changshu. 'Brief Account of Miscellaneous Taoist Zhu's Deeds' - A brief record of the deeds of the miscellaneous Taoist Zhu. 'Yunyangzi Zheng Bao Yin' - About Yunyangzi Zheng Bao Yin. 'Zhou Guoding's Discourse on All People's Ability to Become Sages Through Practice' - Zhou Guoding's discourse on how all people can become sages through practice. 'Zheng Yingfang's Record of Yao Fodu's Deeds' - Zheng Yingfang's record of Yao Fodu's deeds. 'Yang Shengyu's Record of a Certain Person from Jiangyin' - Yang Shengyu's record of a certain person from Jiangyin. 'Yang Shengyu, Volume Seven' - Volume Seven of Yang Shengyu. 'Strange Rat Affairs' - Strange events concerning rats. 'Chang Qing's Discourse on Centipedes' - Chang Qing's discourse on centipedes. 'Yuqing's Discourse on the Divine Bird That Can Transcend Purity and Filth' - Yuqing's discourse on the divine bird that can transcend and purify filth. 'Li Sheng' - Li Sheng. 'Table of Contents of Xiuxi Wenjian Lu (End)' - Table of contents of 'Xiuxi Wenjian Lu' (End). No. 1552 'Xiuxi Wenjian Lu, Volume One' - 'Xiuxi Wenjian Lu', Volume One. Eastern Land, Accidental Gathering in Chicken Garden Those in the ten directions, humans and gods, are born in the Pure Land. There is no need to spread their names, because the Pure Land inherently transcends names and forms. Nowadays, many people spread the news of their birth in the Pure Land. Is this right or wrong? Moreover, various books differ from each other, and their accounts may not be the same. It is indeed difficult to determine.

讀經之暇。輒取友人寄來各傳。刪而存之。不增一字。間有長篇。仿史例。縮長為短。亦不易一字也。表其修西。不斷其生西。去取之權。不可冒也。以之引蓮華之一脈。破長夜之昏沉。近之矣。果有自信圓宗。深入佛海。上游樓閣。俯聽靈禽。此一卷書。未嘗非流水光明中鳴空天樂矣。諸作以見聞之次第為次第。歲歲增之。始志於同治甲子。初刊于光緒丁丑。標其類。曰比丘。曰比丘尼。曰居士。曰善女人。曰童女。曰雜流。曰異類。

述定意老宿事

(武林)汪善慶

定意。武進人。生於乾隆庚戌。以禪宗主席嘉山。兼以凈土接後進。嘗謂徐國楨曰。我近來不及從前。從前用功力時。飲食不甚知味。今頗知味矣。避兵于江北。在雨聲庵佛七會中。振起多眾善根。不事矜持。後學淄流。仰為山斗。不務名而求實者也。坐化從容。弟子有家法。

書定意老宿事後

(如皋)蔣元亮

德生謂善財曰。汝不應修一善。照一法。行一行。發一愿。得一記。住一忍。生究竟想。汝不應以限量心。行於六度。住於十地。凈佛國土。事善知識。今之修凈業者。入于方便。迷於究竟。竟不知純想即飛必生天上。若飛心中兼福兼慧及與凈愿。自然心開見十方佛。一切佛土隨愿往生。亦不知我若欲

【現代漢語翻譯】 現代漢語譯本： 在閱讀佛經的閑暇，我總是選取朋友寄來的各種傳記，刪減后保留下來，不增加一個字。其中有較長的篇幅，我仿照史書的例子，將長的縮短，也不改變一個字。標明他們修習西方凈土，不斷絕他們往生西方的希望。這種取捨的權力，不可隨意冒犯。用這些傳記來引導蓮華宗的一脈相承，打破長夜的昏沉，就接近目標了。如果有人自信對圓滿的宗義理解透徹，深入佛法的海洋，在上層的樓閣中游覽，俯身傾聽靈鳥的鳴叫，那麼這一卷書，未嘗不是流水般的光明中鳴響的空靈天樂。這些作品按照見聞的先後次序排列，每年都增加一些。最初的志向始於同治甲子年，初次刊印于光緒丁丑年。按照類別進行標註，分為比丘（bhiksu，男性出家人），比丘尼（bhiksuni，女性出家人），居士（layman，在家信徒），善女人（virtuous woman，善良的女性），童女（young girl，年輕的女子），雜流（miscellaneous，其他類別），異類（different kinds，非人類）。

記述定意老宿的事蹟

(武林)汪善慶

定意，是武進人。生於乾隆庚戌年。以禪宗（Chan Buddhism，禪宗）主席的身份在嘉山，兼用凈土法門（Pure Land Buddhism，凈土宗）接引後進。曾經對徐國楨說：『我近來不如從前了。從前用功的時候，飲食都不太知味道。現在頗能知味道了。』爲了躲避戰亂到了江北，在雨聲庵的佛七法會中，振奮了許多人的善根。不講究矜持，後來的學人把他仰望為泰山北斗。是不追求名聲而追求實際的人。坐化（die in meditation，坐化）時從容不迫，弟子們有家法。

書寫定意老宿事蹟之後

(如皋)蔣元亮

德生對善財（Sudhana，善財童子）說：『你不應該只修一種善行，只照亮一種法，只做一行，只發一個愿，只得到一個授記，只安住於一種忍耐，就生起究竟的想法。你不應該以有所得的心，去行六度（six perfections，六度），安住於十地（ten bhumis，十地），清凈佛國土，侍奉善知識（spiritual teachers，善知識）。』現在修習凈土法門的人，進入了方便之門，卻迷惑于究竟的境界，竟然不知道純凈的意念就能飛昇到天上。如果飛昇的意念中兼有福德、智慧以及清凈的願望，自然會心開見十方佛，一切佛土都可以隨愿往生。也不知道如果我想要……

【English Translation】 English version: During my leisure time reading scriptures, I often select various biographies sent by friends, deleting some parts and keeping the rest, without adding a single word. Among them are longer pieces, which I shorten following the example of historical records, without changing a single word either. I indicate their practice of Western Pure Land, without cutting off their hope of being reborn there. This right of selection should not be violated arbitrarily. Using these biographies to guide the lineage of the Lotus School and break the darkness of the long night brings us closer to the goal. If someone is confident in thoroughly understanding the perfect doctrine, deeply immersed in the ocean of Buddhism, touring the upper pavilions, and listening to the calls of spiritual birds, then this volume is nothing less than the ethereal heavenly music resounding in the flowing light. These works are arranged in the order of what was seen and heard, and are added to each year. The initial aspiration began in the Jiazi year of Tongzhi, and the first printing was in the Dingchou year of Guangxu. They are categorized as bhiksu (male monastic), bhiksuni (female monastic), layman (在家信徒), virtuous woman (善良的女性), young girl (年輕的女子), miscellaneous (其他類別), and different kinds (非人類).

A Record of the Elder Dingyi

(Wulin) Wang Shanqing

Dingyi was a native of Wujin. He was born in the Gengxu year of the Qianlong era. As the chairman of the Chan Buddhism (禪宗) sect at Jiashan, he also used the Pure Land Buddhism (凈土宗) method to guide later learners. He once said to Xu Guozhen, 'I am not as good as before lately. When I used to work hard, I didn't taste the food very well. Now I can taste it quite well.' He took refuge from the war in Jiangbei, and in the Buddha Seven assembly at the Yusheng Nunnery, he inspired the good roots of many people. He did not engage in pretension, and later scholars looked up to him as a guiding light. He was one who sought reality rather than fame. He passed away peacefully in meditation (坐化), and his disciples had family traditions.

After Writing the Record of the Elder Dingyi

(Rugao) Jiang Yuanliang

Desheng said to Sudhana (善財童子), 'You should not cultivate only one good deed, illuminate only one dharma, perform only one practice, make only one vow, receive only one prediction, or abide in only one patience, and then give rise to the thought of ultimate attainment. You should not, with an attachment to self, practice the six perfections (六度), abide in the ten bhumis (十地), purify the Buddha lands, or serve spiritual teachers (善知識).' Those who now cultivate the Pure Land path enter the gate of skillful means but are confused about the ultimate realm, not knowing that pure thoughts alone can fly to heaven. If the thought of flying also includes blessings, wisdom, and pure vows, then naturally the mind will open and see the Buddhas of the ten directions, and one can be reborn in any Buddha land according to one's wishes. Nor do they know that if I want to...

見安樂世界阿彌陀如來隨意即見。得一大木。斫而小之。稍有出格。譁然生訾議。伏種種根。粉飾遷就。老宿不為也。老宿。凈土中人也。生於娑婆。視娑婆如凈土。故人以凈土中人待之。其精詣入神未知若何。于大乘第一義。聞之熟矣。於一切時處。見一切彌陀。當不作戔戔舉動也。

天寗普能嵩禪師凈土詩序

(吳淞)范國俊

自來禪凈兩家。強分門戶。讀永明四料揀。知萬修萬人去。一條大路矣。然鈍根或難語性宗。上智又淺視凈土。二者蓋交譏焉。夫禪是凈土之禪。凈是禪之凈土。不明乎此。雖坐破蒲團。焉知心即是佛。執持名號。何云佛即是心。佛性遍虛空滿法界。世間山河大地草水禽魚。無一非吾妙明心性中物。則此七寶樓臺。六時花鳥。何莫非吾感應所交變化所作乎。普能長老。余曩遇于天𡩋寺。禪凈兼修。洞明公案。十數年後復晤于毗陵丈室。執手謂余曰。吾今專唸佛矣。出其凈土詩百八首而問敘于余。披閱一過。如願力擊開彌勒閣信根直上妙高峰。應無所住名蓮土才有纖塵號境風。唸唸不生秋月現心心無所覺花圓等句。是于凈業中的的指出禪理。又禪歸凈土本同體凈入禪心即共源。真禪凈打成一片矣。然則普長老昔日談禪。是凈土之禪。今日唸佛。是禪之凈土。又何疑哉。嗟乎

。娑婆濁世。何必再來。兵燹餘生。當思特出。唸佛橫超三界。華開聞法。畢竟禪凈殊途同歸也。因歡喜讚歎而為之序。至於因言顯道。得意忘言。當求言中意並言外意。勿斤斤于字句工拙。是為善讀是詩者。

鳴皋傳

蓮　發

鳴皋。如皋人。出家住持定慧寺。戒行清。凈土切。正行勤。故許中丞唐刺史徐訓導熊文學等。咸尊敬之。退居后。遊方參問。其志不衰。臨終有往生之兆。或曰。既卒后。邑人夢見城外某廟神。奉鳴皋之約束。錄取唸佛人名。攜之西往。或曰。有人夢送至西方冰玉河而去遂遠。此皆鳴皋精誠之所感現也。在寺之時。正紅巾擾天下。唯上海一粟庵。掘港西方寺。能蘇僧伽之困。如皋雖無大建立。而有善知識。從容化導于無形。法器時鳴。賓客不雜。儼然輝映于江之北焉。譚何吳石薛徐高等諸居士。于數年中。能圓發善根。入諸法要。一幢之在。面面都靈。未生凈土以前。有此力用。其不遺一物愿同往生之局量可知矣。

法師身後緣記

(無錫)余　治

有乘戒法師者。居蘇州城外小普度。能講說佛法。一時興起者甚眾。若居士徐古玙。女士姚古明。皆其弟子也。凈業精勤。嘗著詩一卷。諷詠箴規。揚清激濁。今其詩。與尼量海居士彭際清善女人陶瓊樓所

【現代漢語翻譯】 現代漢語譯本：在這娑婆濁世（指充滿煩惱和痛苦的世界），何必還要再來受苦？經歷了戰亂的劫後餘生，應當想著如何超脫出去。唸佛可以橫超三界（佛教宇宙觀中的欲界、色界、無色界），往生后蓮華開放，聽聞佛法。說到底，禪宗和凈土宗雖然修行方法不同，但最終目標是一致的。因此，我歡喜讚歎，併爲此作序。至於通過言語來顯明真理，領會其意后就可以忘掉言語，應當追求言語中的含義以及言語之外的含義，不要在字句的工整與拙劣上斤斤計較。這樣才是善於讀這首詩的人。

鳴皋傳

蓮發

鳴皋（法號），是如皋人。出家后住持定慧寺。他持戒精嚴，對凈土法門非常懇切，修行精進。因此，許中丞、唐刺史、徐訓導、熊文學等人，都非常尊敬他。退居后，他四處遊歷參訪善知識，求法之心沒有衰退。臨終時有往生的瑞相。有人說，他去世后，當地人夢見城外某座廟的神，奉鳴皋的命令，記錄唸佛人的名字，帶領他們往西方極樂世界而去。也有人說，有人夢見鳴皋被送到西方極樂世界的冰玉河，然後就走遠了。這些都是鳴皋精誠修行的感應顯現。他在寺院的時候，正值紅巾軍擾亂天下，只有上海的一粟庵、掘港的西方寺，能夠幫助僧人擺脫困境。如皋雖然沒有大的寺院建設，但有鳴皋這樣的善知識，從容不迫地以無形的方式教化引導大眾，寺院的法器時常鳴響，來往的賓客都是修行人，不雜染世俗之人，儼然在長江以北閃耀著光輝。譚、何、吳、石、薛、徐等各位居士，在幾年中，能夠圓滿發起善根，進入諸法要門。鳴皋就像一根柱子一樣，各個方面都很靈驗。在還沒有往生凈土之前，就有這樣的力量和作用，可見他發願不遺漏任何一個眾生，都要一同往生凈土的胸懷和氣量是多麼的廣大。

法師身後緣記

（無錫）余治

有位乘戒法師，住在蘇州城外的小普度寺，能講說佛法，一時之間，聽法的人非常多。像居士徐古玙、女士姚古明，都是他的弟子。他們凈業修行非常精勤，曾經寫了一卷詩，用來諷詠勸誡，揚清激濁。現在他的詩，與尼姑量海居士彭際清善女人陶瓊樓所

【English Translation】 English version: In this Saha world (referring to the world full of afflictions and suffering), why bother to come again to suffer? Having survived the calamities of war, one should think about how to transcend. Reciting the Buddha's name allows one to transcend the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm in Buddhist cosmology), and after rebirth, lotus flowers bloom, and one hears the Dharma. Ultimately, although the methods of Chan (Zen) and Pure Land Buddhism differ, their ultimate goals are the same. Therefore, I rejoice and praise, and write this preface. As for revealing the truth through words, and forgetting the words after understanding their meaning, one should pursue the meaning within the words and the meaning beyond the words, and not be overly concerned with the elegance or clumsiness of the wording. This is what it means to be good at reading this poem.

Biography of Minggao

Lian Fa

Minggao (Dharma name) was a native of Rugao. After becoming a monk, he resided at Dinghui Temple. He strictly observed the precepts, was very earnest about the Pure Land Dharma, and diligently practiced. Therefore, Xu Zhongcheng, Tang Cishi, Xu Xundao, Xiong Wenxue, and others all respected him very much. After retiring, he traveled around visiting virtuous teachers, and his desire for the Dharma did not diminish. At the time of his death, there were auspicious signs of rebirth in the Pure Land. Some said that after his death, local people dreamed of the god of a certain temple outside the city, who, following Minggao's instructions, recorded the names of those who recited the Buddha's name and led them to the Western Pure Land of Ultimate Bliss. Others said that someone dreamed of Minggao being sent to the Ice Jade River in the Western Pure Land and then walking far away. These were all manifestations of Minggao's sincere practice. When he was in the temple, it was during the time when the Red Turban Army was disturbing the world, and only Yisu Hermitage in Shanghai and Western Temple in Jugang were able to help the monks out of their difficulties. Although Rugao did not have large temple constructions, it had a virtuous teacher like Minggao, who calmly and imperceptibly taught and guided the masses. The temple's Dharma instruments often sounded, and the guests who came and went were all practitioners, not mixed with worldly people, shining brightly north of the Yangtze River. Laymen Tan, He, Wu, Shi, Xue, Xu, and others were able to fully develop their roots of goodness and enter the essential gates of the Dharma within a few years. Minggao was like a pillar, effective in all aspects. Before being reborn in the Pure Land, he already had such power and effect, which shows how broad and vast his mind and capacity were, vowing not to leave out any sentient being, but to be reborn in the Pure Land together.

Record of Events After the Dharma Master's Death

(Wuxi) Yu Zhi

There was a Dharma Master Chengjie, who lived in Xiaopudu Temple outside Suzhou City, and was able to lecture on the Buddha's Dharma. For a time, there were many people who came to listen. Layman Xu Guyu and Laywoman Yao Guming were both his disciples. They diligently practiced Pure Land cultivation and once wrote a volume of poems to satirize and admonish, to promote the pure and eliminate the impure. Now his poems, along with those of Nun Lianghai, Layman Peng Jiqing, and virtuous woman Tao Qionglou

作。共成一編。名曰吳門四眾弟子凈土詩云。玉尺初作諸生時。赴浙闈還。路經其地。懷自所作凈土文字以求正。入門。則佛事匇匇。賓客濟濟。已圓寂第七日矣。悵然一拜。焚所作于靈案香爐而去。

頌德慈老宿

(儀徴)陳則競

德慈。廣西隆安雷氏子。生而茹素。十八歲。落髮於九華。即受具。結茅終南山。修禪觀。久之出遊。訪善知識。復入終南山。住六年。官兵搜山。又出遊。檢藏焦山。因緣得遇高旻方聚成禪師。遂傳心印。主席高旻二十年。法筵頗盛。塔毀。紅巾至。欲殉高旻。眾止之。往往以瑜伽𦦨口。取信於人。卒時俗壽八十三云。生平凈業頗勤。依觀音甚切。殆中品以上人。頌曰。

一杯甘露　　十年終南　　高旻高旻　　是誰同參

書靜波禪師事

(如皋)黃文波

靜波為金山首座。性直而清。懇切于佛法。知因識果。方便接人。或用禪規。或以凈土。蓋一以佛之解脫為本。故無多沾滯。一往而能離。近今罕有者。臨終安詳。頗有往生之驗。

書靜軒禪師事

(泰州)周國定

孤迥迥者非禪也。而昏擾擾者亦非禪。冷冰冰者非凈也。而熱烘烘者亦非凈。必有超乎境地之外。而後本性長伸。本願長滿。此中何嘗能苛責到秋毫分際。而

【現代漢語翻譯】 現代漢語譯本： 完成。共同編成一冊，名為《吳門四眾弟子凈土詩云》。玉尺最初作為諸生時，前往浙江參加鄉試返回，路過該地，懷著自己所作的凈土文字以求指正。入門后，只見佛事繁忙，賓客眾多，（德慈老宿）已經圓寂第七天了。悵然一拜，將所作的文字焚燒在靈案香爐而去。

讚頌德慈老宿

(儀徴)陳則競

德慈（De Ci），廣西隆安雷氏之子，生來就吃素。十八歲時，在九華山剃度出家，隨即受具足戒。在終南山結茅屋修行禪觀。很久之後出遊，拜訪善知識。又回到終南山，住了六年。官兵搜山，再次出遊。在焦山檢藏經書。因緣際會遇到了高旻寺方丈聚成禪師，於是傳授了心印。主持高旻寺二十年，法會非常興盛。塔被毀壞，紅巾軍到來，想要為高旻寺殉身，被眾人勸阻。常常用瑜伽焰口（Yu Jia Yan Kou）來取得人們的信任。去世時世俗年齡八十三歲。一生凈業非常勤奮，依靠觀音菩薩非常懇切，大概是中品以上往生的人。讚頌說：

一杯甘露，十年終南。高旻高旻，是誰同參？

記靜波禪師事

(如皋)黃文波

靜波（Jing Bo）是金山寺的首座，性格正直而清凈，對佛法懇切，明白因果，善於方便接引他人。或者用禪宗的規矩，或者用凈土法門。大概都是以佛的解脫為根本，所以沒有太多沾染執著，一旦前往就能離開，是近來很少有的人。臨終時安詳，頗有往生的徵兆。

記靜軒禪師事

(泰州)周國定

孤零零的不是禪，昏昏沉沉的也不是禪；冷冰冰的不是凈，熱烘烘的也不是凈。必須有超越境地之外的，然後本性才能舒展，本願才能圓滿。這其中哪裡能夠苛責到秋毫般的細微之處呢？

【English Translation】 English version: Completed and compiled into one volume, named 'Pure Land Poems by the Fourfold Assembly of Wumen Disciples'. When Yu Chi was initially a student, he went to Zhejiang to participate in the provincial examination and returned, passing by this place. He carried the Pure Land writings he had composed, seeking correction. Upon entering, he saw that Buddhist affairs were bustling and guests were numerous. The Venerable De Ci had already passed away for seven days. Sadly, he bowed once and burned his writings in the incense burner before the spirit altar, then departed.

Eulogy for Elder De Ci

(Yizheng) Chen Zejing

De Ci, son of the Lei family of Long'an, Guangxi, was a vegetarian from birth. At the age of eighteen, he was tonsured at Jiuhua Mountain and immediately received the full precepts. He built a thatched hut in Zhongnan Mountain to cultivate Chan contemplation. After a long time, he traveled to visit virtuous teachers. He returned to Zhongnan Mountain and lived there for six years. Government soldiers searched the mountain, and he traveled again. He examined and stored scriptures at Jiaoshan. By chance, he encountered Chan Master Jucheng, abbot of Gaomin Temple, and thus received the mind seal. He presided over Gaomin Temple for twenty years, and the Dharma assembly was very prosperous. The pagoda was destroyed, and the Red Turbans arrived. He wanted to sacrifice himself for Gaomin Temple, but the assembly stopped him. He often used the Yoga Flaming Mouth (Yu Jia Yan Kou) to gain people's trust. He passed away at the secular age of eighty-three. Throughout his life, he was very diligent in Pure Land practice and relied on Avalokitesvara Bodhisattva very earnestly, probably a person who was reborn in the upper middle grade or higher. The eulogy says:

A cup of sweet dew, ten years in Zhongnan. Gaomin, Gaomin, who is the fellow practitioner?

Record of Chan Master Jing Bo

(Rugao) Huang Wenbo

Jing Bo was the head seat of Jinshan Temple, with a straightforward and pure nature. He was earnest in the Buddha Dharma, understood cause and effect, and was skilled in expediently guiding others. Sometimes he used Chan rules, sometimes he used the Pure Land method. Generally, he took the Buddha's liberation as the foundation, so he did not have much attachment. Once he went, he could leave, which is rare in recent times. He passed away peacefully, with signs of rebirth in the Pure Land.

Record of Chan Master Jing Xuan

(Taizhou) Zhou Guoding

Being utterly isolated is not Chan, and being confused and disturbed is also not Chan; being ice-cold is not Pure Land, and being fiery hot is also not Pure Land. There must be something beyond the realm of conditions, and then the original nature can be extended and the original vows can be fulfilled. In this, how can one be exacting to the slightest detail?

一往獨到之處。亦自有不可掩而默。有以成己成人者。吾于靜公見之矣。凈在於心。感現為土。固不以尺寸形跡待人。逝者如任。生者如熊。皆其門下也。

雞園唸佛僧文明事略

(江都)鄭應房

本然。字文明。天長人。出家本縣龍崗白衣庵。寶華山受具戒。赴阿育王寺然一指。性誠切。微鈍。既參訪金山高明天寧崇福。已悉大意。然常以桶底未脫自愧也。與人共住一庵。因緣遇玉尺。遂彼此相䇿勵。既而同聚高郵放生寺。又同遊于淮訪龔大令。又同赴雞園唸佛道場精進者七日。松云明舟達源張凈庸皆至。未幾而歸寺。結壇誦普門品經。禮大士聖號每日千拜。數月而卒。蓋向西合掌。神明安住于唸佛音中也。常以唸佛三昧許玉尺。玉尺不敢當。而本然之嚮往愈切。故其逝也。專精唸佛。不雜以他。兼為法幢之故。憂至於死。有心哉。松明達庸。亦先後化去。往往有凈土之徴云。

書明舟師事

(泰州)孫蘭舫

文明之死也。玉尺頗以明舟為友。久之而後達源至。三人皆凈土純品也。骨董者文明也。綿密者達源也。若明舟。則亦密亦疏。亦通亦塞。當法用之初。機事未靈。淺人誤事。英俊之立足已難矣。主伴之神明。又或疏而未接。故生多種移游。一旦而退入中中。亦事情所必

至。此人固中中以上材也。

書達源師事

蔣元亮

達師之為人。綿密懇切。不以世事攖心。而利生唸佛。一往而愈真。有迢然不可及者矣。徒以事緣之未集。道場人跡。一散而難收。雖賢智者亦不免久而思懈矣。機中於中而事應于外。故一移而去。遂不能烹煉其材及身而成上品可惜也。然而精純之氣。渾穆之思。慈德之殷。願力之切。有彌久而長令人思者。文明而外。此其一也。

僧心莖別傳

(儀徴)于養浩

心莖。字如恒。一名凝和。揚州人。出家受具參訪有年。晚乃住雞園甚久。病而後歸。曾與養浩玉尺三人作凈土愿。又與玉尺在祝仙洞。發度生之愿。其心甚雄。好作功德利益。行瑜伽𦦨口。多奇感云。凈土以音聲而得入。最為妙機。心莖每引聲贊禮。或跪誦圓通二十五聖自述生平。圓滿浺瀜。令我神遊大凈土也。

靜悅傳

周國定

靜悅。嘉善人。跛足。中年出家受具。因高子才識玉尺。居雞園兩歲有餘。日禮大悲行法。頗有感應。凈業甚勤。后依來鶴寺以終。逝時有正念。

蓮發傳

(如皋)石　麟

蓮發。姓朱氏。江都人。受菩薩戒于焦山。久乃出家。復受具于海潮寺。為人木訥。不求通方。然亦有古拙不可及處。修凈業

【現代漢語翻譯】 現代漢語譯本： 至於這個人，原本就是中等偏上的資質。

《書達源師事》

蔣元亮

達源師的為人，細緻周密而懇切。不讓世俗之事擾亂內心，利益眾生、唸佛修行，一直以來都更加真誠，有種高遠到令人難以企及的境界。只是因為各種因緣尚未成熟，道場人跡稀少，一旦分散就難以重新聚集。即使是賢能智慧的人，也難免時間久了就產生懈怠之心。達源師的資質屬於中等，而事情應驗在外，所以一離開就不能磨練他的資質，使他自身成就上品往生，實在可惜。然而他精純的氣質、渾厚樸實的思想、深厚的慈悲心、懇切的願力，即使時間長久，也仍然令人思念。除了文明禮儀之外，這就是其中之一。

《僧心莖別傳》

(儀徴)于養浩

心莖，字如恒，一名凝和，揚州人。出家受戒，參訪多年。晚年住在雞園很久。生病後回家。曾與養浩、玉尺三人發願往生凈土。又與玉尺在祝仙洞，發下度化眾生的誓願。他的心志非常雄偉，喜歡做功德利益眾生的事情，修行瑜伽焰口，有很多神奇的感應。他說，凈土法門以音聲而得入，是最為巧妙的途徑。心莖每次都引吭高歌讚頌禮拜，或者跪誦圓通二十五聖自述生平，圓滿融合，讓我神遊極樂凈土。

《靜悅傳》

周國定

靜悅，嘉善人。跛足。中年出家受戒。因為高子才認識了玉尺，在雞園住了兩年多。每天禮拜大悲法，頗有感應。修習凈土法門非常勤奮。後來依靠來鶴寺終老。去世時有正念。

《蓮發傳》

(如皋)石　麟

蓮發，姓朱，江都人。在焦山受菩薩戒。很久以後才出家，又在海潮寺受具足戒。為人木訥，不追求通達事理，然而也有古樸笨拙到令人難以企及之處。修習凈土法門。

【English Translation】 English version: As for this person, he was originally of above-average talent.

Regarding Master Dayuan (達源師, Master Dayuan)

Jiang Yuanliang (蔣元亮, Jiang Yuanliang)

Master Dayuan's (達源師, Master Dayuan) character is meticulous and sincere. He does not let worldly affairs disturb his mind, and his dedication to benefiting sentient beings and reciting the Buddha's name has become increasingly genuine, reaching a level that is difficult to attain. It is just that the various conditions have not yet matured, and the presence of people in the monastery is sparse, making it difficult to gather again once dispersed. Even the virtuous and wise cannot avoid becoming lax over time. Master Dayuan's (達源師, Master Dayuan) talent is average, but things manifest externally, so once he left, he could not refine his talent and achieve high-grade rebirth. It is a pity. However, his pure essence, simple and honest thoughts, deep compassion, and sincere vows are still missed even after a long time. Besides civilization and etiquette, this is one of them.

Separate Biography of Monk Xinjing (僧心莖, Monk Xinjing)

(Yizheng) Yu Yanghao ((儀徴)于養浩, (Yizheng) Yu Yanghao)

Xinjing (心莖, Xinjing), styled Ruheng (如恒, Ruheng), also known as Ninghe (凝和, Ninghe), was a native of Yangzhou (揚州, Yangzhou). He left home, received the precepts, and visited various places for many years. In his later years, he lived in Jiyuan (雞園, Jiyuan) for a long time. He returned home after falling ill. He, Yu Yanghao (養浩, Yu Yanghao), and Yuchi (玉尺, Yuchi) made a vow to be reborn in the Pure Land. He and Yuchi (玉尺, Yuchi) also made a vow to liberate sentient beings in Zhuxian Cave (祝仙洞, Zhuxian Cave). His ambition was very great, and he liked to perform meritorious deeds to benefit sentient beings. He practiced the Yoga Flaming Mouth (瑜伽𦦨口, Yoga Flaming Mouth) ritual and had many miraculous experiences. He said that the Pure Land (凈土, Pure Land) method can be entered through sound, which is the most wonderful way. Xinjing (心莖, Xinjing) would often sing praises and prostrate in worship, or kneel and recite the Twenty-five Perfect Penetration Sages (圓通二十五聖, Twenty-five Perfect Penetration Sages) recounting their lives, complete and harmonious, allowing my spirit to travel to the Pure Land (凈土, Pure Land) of Ultimate Bliss.

Biography of Jingyue (靜悅, Jingyue)

Zhou Guoding (周國定, Zhou Guoding)

Jingyue (靜悅, Jingyue) was a native of Jiashan (嘉善, Jiashan). He was lame. He left home and received the precepts in middle age. Because Gao Zicai (高子才, Gao Zicai) knew Yuchi (玉尺, Yuchi), he lived in Jiyuan (雞園, Jiyuan) for more than two years. He worshiped the Great Compassion Dharma (大悲法, Great Compassion Dharma) daily and had many responses. He was very diligent in cultivating the Pure Land (凈土, Pure Land) practice. Later, he relied on Laihe Temple (來鶴寺, Laihe Temple) to end his life. He had right mindfulness at the time of his death.

Biography of Lianfa (蓮發, Lianfa)

(Rugao) Shi Lin ((如皋)石　麟, (Rugao) Shi Lin)

Lianfa (蓮發, Lianfa), whose surname was Zhu (朱, Zhu), was a native of Jiangdu (江都, Jiangdu). He received the Bodhisattva precepts at Jiaoshan (焦山, Jiaoshan). After a long time, he left home and received the full precepts at Haichao Temple (海潮寺, Haichao Temple). He was simple and unsophisticated and did not seek to be well-versed in all matters, but he also had an ancient simplicity that was difficult to attain. He cultivated the Pure Land (凈土, Pure Land) practice.

亦頗得入。有志於助募經藏。未能遂其愿。抱志以終。神明不散也。生平多苦行。他人或勸止之。必不聽。玉尺以第一義曉之。勉應焉。損過就中。未及純熟。玉尺將以法寶供養其餘年。而發不及待。遽卒于戊寅正月中旬。可惜哉。

蓮慶哀詞

石　麟

覺泠。字蓮慶。通州盧氏子。依師文明位。出家于栟茶妙香庵。年已老矣。而勇進不減。率七日一閉關。每欲有所建立。輒以力不足而止。然未嘗不有功于藏經也。作小石塔。泠然。置案上。日坐其旁而自課。長與玉尺游。自奮于唸佛三昧。以慧稍歉。未能領悟全旨。而但以苦行終。可哀哉。詞曰。君之病以太苦兮。君之心則何阻也。君之去以太孤兮。君之志則不虛也。丙子之冬。揚州之東。妙香之中。世壽之終。香無終始兮。妙有去來。一覺泠泠兮。慶蓮花之初胎。

福魁傳

大　根

福魁。天長大覺寺比丘也。于高郵承天寺受具。于放生寺終。疾時。醫不效。一心歸向西方花池。撒手時。自坐龕中。懸文明所贈接引像。凝神注視久之。

松園傳

大　根

松園。高郵朱氏子。幼有疾。醫治無效。一夕夢神人謂曰。汝必出塵。病始能愈。寤即立愿。疾果瘳。依師普潤。出家。於八寶觀音寺受具。棲止城東蝗

【現代漢語翻譯】 現代漢語譯本： 他也頗有所得。他有志於幫助募集經藏，但未能實現他的願望，懷抱著這個志向而終。他的精神不會消散。他一生多行苦行，別人有時勸他停止，他一定不聽。玉尺（法號）用第一義諦開導他，他勉強答應，減少過分的苦行，但還未達到純熟的境界。玉尺本打算用佛法供養他的餘生，但他卻等不及，在戊寅年正月（農曆）中旬去世了，真是可惜啊。

蓮慶哀詞 石麟 覺泠（法號），字蓮慶，是通州盧氏的兒子。依止文明位（法號）師父，在栟茶妙香庵出家。年紀已經老了，但勇猛精進不減當年。經常七天閉一次關。每當想要有所建樹，總是因為力量不足而停止。然而，他未嘗沒有為藏經做出貢獻。他製作小石塔，非常精緻，放置在案上，每天坐在旁邊自我督促。他長期與玉尺（法號）交往，努力于唸佛三昧。因為智慧稍有欠缺，未能完全領悟唸佛的宗旨，但只是以苦行而終，真是可悲啊。詞曰：你的病是因為太苦啊，你的心到底有什麼阻礙呢？你的離去是太孤單啊，你的志向卻不是虛假的。丙子年的冬天，揚州的東邊，妙香庵之中，世壽終結。香沒有終始啊，妙有來去。一覺泠泠啊，慶賀蓮花的初胎。

福魁傳 大根 福魁（法號），是天長（地名）大覺寺的比丘。在高郵承天寺受具足戒，在放生寺去世。生病的時候，醫生沒有效果，他一心歸向西方極樂世界的花池。去世的時候，自己坐在龕中，懸掛著文明（法號）所贈送的接引佛像，凝神注視了很久。

松園傳 大根 松園（法號），是高郵朱氏的兒子。小時候生病，醫治沒有效果。一天晚上夢見神人對他說：你一定要出家，病才能好。醒來后立即立下誓願，病果然痊癒。依止普潤（法號）師父出家，在八寶觀音寺受具足戒，居住在城東蝗（地名）

【English Translation】 English version: He also gained some insights. He aspired to help raise funds for the Sutra Collection (Jingzang), but he couldn't fulfill his wish and passed away with this aspiration. His spirit will not dissipate. He practiced asceticism throughout his life, and others sometimes advised him to stop, but he would never listen. Yuchi (Dharma name) enlightened him with the First Principle (Diyi), and he reluctantly agreed to reduce excessive ascetic practices, but he had not yet reached a state of perfection. Yuchi originally intended to support him with the Dharma for the rest of his life, but he couldn't wait and passed away in the middle of the first month (lunar calendar) of the year Wuyin. It is a pity.

Elegy for Lianqing Shi Lin Jue Ling (Dharma name), styled Lianqing, was the son of the Lu family of Tongzhou. He became a monk at Miaoxiang Hermitage in Pengcha, relying on Master Wen Mingwei (Dharma name). He was already old, but his courageous progress did not diminish. He often entered a seven-day retreat. Whenever he wanted to establish something, he would stop due to insufficient strength. However, he never failed to contribute to the Sutra Collection. He made a small stone pagoda, exquisitely crafted, placed it on the table, and sat beside it every day to supervise himself. He associated with Yuchi (Dharma name) for a long time, striving for the Samadhi of Buddha Recitation. Because his wisdom was slightly lacking, he failed to fully comprehend the essence of Buddha Recitation, but only ended with ascetic practices. It is lamentable. The poem says: Your illness is because of too much suffering, what is the obstacle in your heart? Your departure is too lonely, but your aspiration is not false. In the winter of Bingzi year, east of Yangzhou, in Miaoxiang Hermitage, the end of worldly life. Incense has no beginning or end, the wonderful exists in coming and going. A Jue Ling is clear and bright, celebrating the initial birth of the lotus flower.

Biography of Fukui Da Gen Fukui (Dharma name) was a Bhikkhu of Dajue Temple in Tianchang (place name). He received full ordination at Chengtian Temple in Gaoyou, and passed away at Fangsheng Temple. When he was ill, the doctors were ineffective, and he wholeheartedly turned to the lotus pond of the Western Pure Land. When he passed away, he sat in the niche himself, hanging the image of the Amitabha Buddha Receiving (Jieyin) given by Wenming (Dharma name), gazing intently for a long time.

Biography of Songyuan Da Gen Songyuan (Dharma name) was the son of the Zhu family of Gaoyou. He was ill as a child, and medical treatment was ineffective. One night, he dreamed that a divine person said to him: You must leave the mundane world, and your illness will be cured. Upon waking up, he immediately made a vow, and his illness was indeed cured. He became a monk relying on Master Purun (Dharma name), received full ordination at the Babao Guanyin Temple, and resided in Chengdong Huang (place name).

王廟。行苦行。勤修凈土。率眾持名。至忘寢食。一日宵小逾垣至臥榻旁。蒐羅一切。松園方注想華池。故置弗問。凡對人無他語。但囑其死心念佛。童叟悉蒙化導。同治戊辰仲冬。疾。前數日。囑四眾曰。吾將歸去。汝等勿憂戀。助我念佛可也。即于初八日晡時念佛而去。

行僧記

無名氏

某僧居京師。長白如山都轉。常見其人。渾樸苦行。志在西方。臨終灑然而去。生平無惱無恨。故獲如是果。

銘初傳稿

大　根

銘初。儀徴人。披剃柳隱庵。性好博覽。兼通儒釋。氣度寬裕。主席資福二十餘載。勤勤懇懇。為法為人。退席遊方。感化極多。居寺一室。杜緣習凈。寒暑不易。咸豐二年。避紅巾返寺。預知時至。無疾。趺坐而逝。春秋六十八。

福元傳

大　根

福元。棲止鹽城之沙溝。與同住僧為人誦經。或有率略。福元回寺。必重誦一週以贖補之。雖深夜嚴寒必如是。瀕老。一心凈土。課佛有定數。精進八年。臨終持珠輪誦佛名。擲珠而逝。

某僧事述

(武林)高　原

某僧。不識字。而凈業甚勤。精進每有感應。或見幢幡上有字。述以告人。人問何字。僧以指畫出。蓋西方接引四字也。未久而卒。

經如傳

【現代漢語翻譯】 現代漢語譯本 王廟（Wang Miao）。他苦行修行，勤奮修習凈土法門，帶領大眾持唸佛號，甚至廢寢忘食。一天晚上，有小偷翻墻進入他的臥室，搜尋所有東西。松園（Song Yuan）當時正專注于觀想華池（Hua Chi，蓮花池），所以對此事不聞不問。他平時對人沒有其他話語，只是囑咐他們一心念佛。無論老少都受到他的教化引導。同治（Tongzhi）戊辰年仲冬，他生病了。在去世前幾天，他囑咐四眾弟子說：『我將要歸去了，你們不要憂愁留戀，幫助我念佛就可以了。』於是在初八日傍晚唸佛往生。

行僧記

無名氏

某位僧人住在京師，長得像長白山（Changbai Mountain）的如山都轉（Rushan Duzhuan）。常見到這個人，他為人渾厚樸實，苦行修行，志向在於西方極樂世界。臨終時灑脫地離去。一生沒有惱怒和怨恨，所以獲得了這樣的果報。

銘初傳稿

大根（Da Gen）

銘初（Mingchu），是儀徴（Yizheng）人。在柳隱庵（Liuyin Temple）剃度出家。他天性喜歡博覽群書，兼通儒家和佛家經典。氣度寬宏大量，主持資福寺（Zifu Temple）二十多年，勤勤懇懇，為法為人。退席后遊歷四方，感化了很多人。他住在寺院的一個房間里，謝絕應酬，專心修習凈土法門，無論寒暑都不改變。咸豐（Xianfeng）二年，爲了躲避紅巾軍而返回寺院。預先知道自己往生的時間，沒有疾病，跏趺坐而逝。享年六十八歲。

福元傳

大根（Da Gen）

福元（Fuyuan），居住在鹽城（Yancheng）的沙溝（Shagou）。與他同住的僧人為他人誦經，有時會有疏忽遺漏。福元（Fuyuan）回到寺院后，必定會重新誦讀一遍以彌補。即使是深夜嚴寒也必定如此。晚年時，他一心向往凈土，每天唸佛的數量都有定數，精進修行了八年。臨終時手持念珠，輪轉誦唸佛號，擲下念珠而往生。

某僧事述

（武林（Wulin））高原（Gao Yuan）

某位僧人不識字，但是修習凈土法門非常勤奮，精進修行常常有感應。有時會看見幢幡上有字，就講述給別人聽。別人問是什麼字，僧人就用手指比劃出來，原來是『西方接引』四個字。不久之後就去世了。

經如傳

【English Translation】 English version Wang Miao (Wang Miao). He practiced asceticism, diligently cultivated the Pure Land practice, and led the assembly in reciting the Buddha's name, even to the point of forgetting sleep and meals. One night, a thief climbed over the wall into his bedroom and searched for everything. Song Yuan (Song Yuan) was at that time focused on visualizing the Hua Chi (Hua Chi, lotus pond), so he ignored the matter. He usually had no other words for people, but only instructed them to single-mindedly recite the Buddha's name. Both young and old were enlightened and guided by him. In the mid-winter of the Tongzhi (Tongzhi) year of Wuchen, he fell ill. Several days before his death, he instructed the fourfold assembly, saying, 'I am about to return, do not worry or be attached, just help me recite the Buddha's name.' Then, on the eighth day, in the late afternoon, he passed away while reciting the Buddha's name.

Record of a Traveling Monk

Anonymous

A certain monk lived in the capital, and was as tall as the Rushan Duzhuan (Rushan Duzhuan) of Changbai Mountain (Changbai Mountain). He was often seen, and was simple and honest, practicing asceticism, with his aspiration in the Western Pure Land. At the time of his death, he departed freely. Throughout his life, he had no anger or resentment, so he obtained such a result.

Draft of the Biography of Mingchu

Da Gen (Da Gen)

Mingchu (Mingchu) was a native of Yizheng (Yizheng). He was tonsured at Liuyin Temple (Liuyin Temple). He was naturally fond of reading widely, and was versed in both Confucian and Buddhist classics. He was generous in spirit, and presided over Zifu Temple (Zifu Temple) for more than twenty years, diligently working for the Dharma and for people. After retiring, he traveled around, influencing many people. He lived in a room in the temple, refusing social engagements, and devoted himself to cultivating the Pure Land practice, never changing whether in cold or heat. In the second year of Xianfeng (Xianfeng), he returned to the temple to avoid the Red Turban Army. He knew in advance the time of his passing, and without illness, he passed away in the lotus position. He was sixty-eight years old.

Biography of Fuyuan

Da Gen (Da Gen)

Fuyuan (Fuyuan) resided in Shagou (Shagou) in Yancheng (Yancheng). When the monks who lived with him recited scriptures for others, there were sometimes omissions or negligence. When Fuyuan (Fuyuan) returned to the temple, he would always recite them again to make amends. Even in the late night and severe cold, he would always do so. In his later years, he single-mindedly aspired to the Pure Land, and had a fixed number of Buddha recitations every day, diligently practicing for eight years. At the time of his death, he held prayer beads, rotated them while reciting the Buddha's name, and passed away after throwing down the beads.

Account of a Certain Monk

(Wulin (Wulin)) Gao Yuan (Gao Yuan)

A certain monk was illiterate, but he was very diligent in cultivating the Pure Land practice. He often had responses in his diligent practice. Sometimes he would see words on the banners, and would tell them to others. When people asked what the words were, the monk would draw them with his fingers, and they turned out to be the four words 'Western Reception'. He passed away not long after.

Biography of Jingru

大　根

經如。金陵李氏子。李氏世有簪纓經。如幼疾。獨抱之遊寺中則愈。家人乃施之出家。依法源為師。華山受具。精持行愿。遍訪名山。四旬后。主席鳳陽寺。傳戒十三期。化者益眾。久之。精通內外典。披閱稍閑。即課佛。恒以萬計。紅巾滋事。避地普陀巖。八年乃歸。同治己巳正月八日。謂門人曰。吾四十日後當去。即有一匠人來作龕。眾問何以忽來。匠云有小師喚我。其實非小師也。屆期。沐浴更衣。移坐殿旁。然定香于爐。曰。香菸盡。吾當謝此娑婆也。已而果然。

宗道傳稿

大　根

宗道。海陵人。出家普福庵。苦行堅節。常唸佛恩之重。誓欲捨身以報。隆冬。敲凍投水以清心。閉關禁語三年。後於塔寺建唸佛堂。力修凈業。佛前口占一聯云。曠劫輪迴。決要今世了斷。一生凈業。全憑此地成功。又釋經旨。為人解說。鶉衣百結。含糗終身。無疾而逝。火焚。得舍利數十粒。道光某年事。

體成傳稿

大　根

體成。字妙果。東臺人。幼出家。方直有戒行。能開化愚蒙。拔邪歸正。屠宰感化。偕同志數人。設唸佛堂。力修凈業者四年。人有缺乏。推己及人。勞苦艱難。逆境目前。無憂色。操持日不怠。微疾而逝。事在光緒元年。春秋六十六。

【現代漢語翻譯】 現代漢語譯本 大根

經如（人名）。金陵李氏之子。李氏世代為官宦之家。經如幼年多病，只有抱著他到寺廟中游玩才能好轉。家人於是將他捨身出家，拜法源為師，在華山受具足戒，精進地持守行愿，遍訪名山。四十年後，主持鳳陽寺，傳戒十三次，感化的人越來越多。時間長了，精通內外典籍。在稍微空閑的時候，就誦唸佛號，每次都以萬為單位。紅巾軍作亂，於是到普陀巖避難，八年後才回來。同治己巳年正月八日，對門人說：『我四十天後就要走了。』隨即就有一位工匠來製作龕（存放佛像或骨灰的小閣子）。眾人問他為什麼忽然來了，工匠說是有個小師父叫我來的，其實並不是小師父叫來的。到了預定的日期，沐浴更衣，移坐到殿旁，在爐中點燃定香，說：『香菸燃盡，我就要告別這個娑婆（佛教指充滿缺陷和痛苦的現實世界）了。』不久之後果然如此。

宗道傳稿

大根

宗道（人名），海陵人。在普福庵出家，苦行堅守節操。常常感念佛恩深重，發誓要捨身報答。在寒冷的冬天，敲開冰凍投入水中以清凈內心，閉關禁語三年。之後在塔寺建立唸佛堂，努力修習凈土法門。在佛前口占一聯說：『曠劫輪迴，決要今世了斷；一生凈業，全憑此地成功。』又解釋經書的旨意，為人解說。穿著破爛的衣服，終身吃粗劣的食物。沒有疾病而去世。火化后，得到舍利（佛教指高僧火化後遺留的結晶體）數十粒。是道光年間的事情。

體成傳稿

大根

體成（人名），字妙果，東臺人。幼年出家，正直有戒行，能開導愚昧，使人棄邪歸正。感化屠夫，與幾位志同道合的人，設立唸佛堂，努力修習凈土法門四年。別人有缺乏，就推己及人。勞苦艱難，逆境目前，沒有憂愁的臉色，操持事務從不懈怠。患小病而去世。事情發生在光緒元年，享年六十六歲。

【English Translation】 English version Da Gen

Jing Ru (person's name), son of the Li family of Jinling. The Li family had been officials for generations. Jing Ru was sickly as a child, and only felt better when taken to temples. His family then dedicated him to monastic life, where he took Fayuan as his teacher. He received the full precepts at Mount Hua, diligently upholding vows and practices, and visited famous mountains everywhere. After forty years, he presided over Fengyang Temple, transmitting the precepts thirteen times, converting an increasing number of people. Over time, he became proficient in both internal and external scriptures. During moments of leisure, he would chant the Buddha's name, always in the tens of thousands. When the Red Turban Rebellion broke out, he sought refuge in Putuo Rock, returning after eight years. On the eighth day of the first month of the Ji Si year of the Tongzhi reign, he said to his disciples, 'I will depart in forty days.' Immediately, a craftsman came to build a niche (a small shrine for statues or ashes). When asked why he had come so suddenly, the craftsman said that a young monk had called him, but it was not actually a young monk. On the appointed day, he bathed and changed clothes, moved to sit beside the hall, lit a fixed incense in the burner, and said, 'When the incense smoke is exhausted, I shall bid farewell to this Saha world (the world of suffering and imperfections in Buddhism).' And so it happened.

Draft Biography of Zongdao

Da Gen

Zongdao (person's name) was from Hailing. He became a monk at Pufu Hermitage, practicing asceticism with firm integrity. He constantly reflected on the profound kindness of the Buddha, vowing to sacrifice himself in return. In the depths of winter, he would break the ice and plunge into the water to purify his mind, and he observed a three-year period of solitary retreat and silence. Later, he built a Buddha-recitation hall at the pagoda temple, diligently cultivating Pure Land practices. He composed a couplet before the Buddha, saying, 'Through countless kalpas of reincarnation, I am determined to end it in this lifetime; the pure karma of a lifetime depends entirely on success in this place.' He also explained the meaning of scriptures, expounding them for others. He wore tattered clothes and ate meager food throughout his life. He passed away without illness. After cremation, dozens of sharira (relics of Buddhist saints) were obtained. This occurred during the Daoguang era.

Draft Biography of Ticheng

Da Gen

Ticheng (person's name), styled Miaoguo, was from Dongtai. He became a monk at a young age, upright and disciplined, capable of enlightening the ignorant and leading them from evil to righteousness. He converted butchers, and together with several like-minded individuals, established a Buddha-recitation hall, diligently cultivating Pure Land practices for four years. When others were in need, he extended himself to help them. He endured hardship and difficulty, and in the face of adversity, he showed no sign of worry. He diligently managed affairs without懈怠. He passed away from a minor illness. This occurred in the first year of the Guangxu reign, at the age of sixty-six.

懌安傳稿

大　根

懌安。字明謙。東臺人。幼年苦行。持律精嚴。常佐華山戒事。出山參知識。儀徴資福銘公印證。遂傳衣缽。潛心佛理。畢命為期。每年正月起。閉關四十九日。不坐不臥。不偏不倚。翹勤唸佛以為常。縉紳士庶。傾心歸仰者甚眾。接後學。慈善過人。退席參方。終於千華。微疾而逝。火焚。獲舍利數粒。事在咸豐元年。春秋五十六。

自明傳稿

大　根

自明。常德武林縣人。持戒習禪。見良蓬山四面幽寂左右墳墓重重。乃鎮江棄人於市之處。師曰。此間唸佛。正好利益幽明。於是露地而坐。三晝夜。唸佛不輟。感道俗助之。不一年。梵剎輝煌。與如月常相往來。時人莫測。如月覆住終南。自明告眾曰。天地長久。尚有壞。況人世無兵燹乎。無疾逝。事在咸豐元年。

如月傳稿

大　根

如月。字妙明。常德武林縣人。性至孝。慕禪宗。父母終。棄妻子。投寶相寺出家。持戒精嚴。脅不沾席。結茅終南三十餘載。出則參訪名山。小住鎮江蓮花庵。日課禮佛三千。唸佛十萬。金山閱藏五年。高旻閱藏五年。天寧閱藏六年。語將來事有應。復入終南山禮拜。合掌稱佛名而逝。火焚。得五色舍利半升余。事在道光二十六年十二月十六日。春秋七十六

【現代漢語翻譯】 現代漢語譯本

懌安傳稿

大根

懌安，字明謙，是東臺人。他自幼年起就刻苦修行，嚴守戒律。他經常協助華山寺的戒律事務。離開華山後，他參訪各地知識，得到儀徴資福寺的銘公的印證，於是繼承了他的衣缽。他潛心研究佛理，以畢生為期。每年正月開始，他閉關四十九天，不坐不臥，保持身心正直，勤奮唸佛作為日常功課。縉紳士人和普通百姓，傾心歸向仰慕他的人非常多。他接引後學，慈善之心超過常人。退席後繼續參訪各地，最終在千華寺圓寂。他略感不適就去世了。火化后，得到舍利數粒。這件事發生在咸豐元年，享年五十六歲。

自明傳稿

大根

自明，是常德武林縣人。他持守戒律，修習禪定。他看到良蓬山四面幽靜，左右墳墓重重，正是鎮江拋棄屍體的地方。自明說：『這裡唸佛，正好可以利益幽冥界的眾生。』於是他在露天而坐，三天三夜，唸佛不停。感動了道士和俗人幫助他。不到一年，寺廟就變得輝煌起來。他與如月法師經常往來，時人難以測度他們的境界。如月法師後來住在終南山。自明告訴眾人說：『天地長久，尚且有壞滅的時候，何況人世間沒有兵火戰亂呢？』他無疾而逝。這件事發生在咸豐元年。

如月傳稿

大根

如月，字妙明，是常德武林縣人。他天性至孝，仰慕禪宗。父母去世后，他拋棄妻子，到寶相寺出家。他持守戒律非常嚴格，脅不沾席。他在終南山結茅廬居住三十多年。外出時就參訪名山，曾在鎮江蓮花庵小住。每天的功課是禮佛三千拜，唸佛十萬聲。在金山寺閱讀藏經五年，在高旻寺閱讀藏經五年，在天寧寺閱讀藏經六年。他預言將來的事情，多有應驗。後來又進入終南山禮拜，合掌稱念佛名而去世。火化后，得到五色舍利半升多。這件事發生在道光二十六年十二月十六日，享年七十六歲。

【English Translation】 English version

Yi'an's Biography

Great Root

Yi'an (懌安), styled Mingqian (明謙), was a native of Dongtai (東臺). From a young age, he practiced asceticism diligently and strictly adhered to the precepts. He often assisted in ordination ceremonies at Huashan (華山). After leaving Huashan, he visited various teachers and received confirmation from Master Ming (銘公) of Zifu Temple (資福寺) in Yizheng (儀徴), thus inheriting his mantle. He devoted himself to studying Buddhist principles, committing his entire life to it. Every year, starting from the first month, he would enter a retreat for forty-nine days, neither sitting nor lying down, maintaining uprightness in body and mind, diligently reciting the Buddha's name as a daily practice. Gentry, officials, and common people alike, a great many admired and turned to him. He guided later learners with extraordinary compassion. After retiring, he continued to visit various places, eventually passing away at Qianhua Temple (千華寺). He passed away after a slight illness. After cremation, several relics were obtained. This event occurred in the first year of the Xianfeng (咸豐) era, at the age of fifty-six.

Ziming's Biography

Great Root

Ziming (自明) was a native of Wulin County (武林縣), Changde (常德). He upheld the precepts and practiced Chan meditation. Seeing that Liangpeng Mountain (良蓬山) was secluded on all sides, surrounded by numerous graves, a place where corpses were abandoned in the market of Zhenjiang (鎮江), the master said, 'Reciting the Buddha's name here is perfect for benefiting beings in both the visible and invisible realms.' Thereupon, he sat in the open air for three days and three nights, reciting the Buddha's name without ceasing. He moved Daoists and laypeople to assist him. In less than a year, the temple became magnificent. He frequently interacted with Master Ruyue (如月), whose state was unfathomable to people at the time. Ruyue later resided in Zhongnan Mountain (終南山). Ziming told the assembly, 'Even heaven and earth, which are long-lasting, are subject to destruction, let alone the human world, which is not free from war and calamity?' He passed away without illness. This event occurred in the first year of the Xianfeng era.

Ruyue's Biography

Great Root

Ruyue (如月), styled Miaoming (妙明), was a native of Wulin County, Changde. He was extremely filial by nature and admired Chan Buddhism. After his parents passed away, he abandoned his wife and children and entered Baoxiang Temple (寶相寺) to become a monk. He upheld the precepts with great rigor, never allowing his side to touch the mat. He lived in a thatched hut in Zhongnan Mountain for over thirty years. When he went out, he visited famous mountains and briefly resided at Lianhua Nunnery (蓮花庵) in Zhenjiang. His daily practice consisted of three thousand prostrations to the Buddha and one hundred thousand recitations of the Buddha's name. He spent five years reading the Tripitaka at Jinshan Temple (金山寺), five years reading the Tripitaka at Gaomin Temple (高旻寺), and six years reading the Tripitaka at Tianning Temple (天寧寺). His predictions of future events often came true. Later, he re-entered Zhongnan Mountain to pay homage, passed away while joining his palms and reciting the Buddha's name. After cremation, more than half a sheng (升, a unit of volume) of five-colored relics were obtained. This event occurred on the sixteenth day of the twelfth month of the twenty-sixth year of the Daoguang (道光) era, at the age of seventy-six.

。

善根傳稿

大　根

善根。字仁慈。海陵陳氏子。有孝行。抱出塵志。父母終。年二十八。棄妻子出家。戒行精嚴。專修凈業。一切時中。應機設教。寰宇名山。遍往參謁。路過一庵凈心念佛。放光滿室。眾咸驚異。晚年齒落重生。預知時至。無疾而逝。事在咸豐六年四月十一日。春秋七十九。

月參傳稿

大　根

月參。陽湖人。真誠勵志。寒暑無怠。避𡨥昭陽。杜人事。力修凈業。偶微疾。囑後人曰。吾十日當去。同治六年二月十二日夜午。端坐唸佛而逝。有日紀一本。每日誦蓮花經一部。禮佛課佛甚勤。火焚時。若男若女。無不合掌唸佛稱讚。缽不毀。得舍利數粒。春秋三十六。

施念藏小傳

(鄞縣)周　生

念藏。姓施氏。通州人。性愛修行。嘗以鑼代鐘。命女擊之。以表旦暮焚香之節。愛作橋以濟人。茅檐土室中。能供養清徹僧閉關者三年。尤人情所難也。久之出家。卒于海門。清徹僧能畫佛塑佛唸佛。好一人作瑜伽𦦨口施食法。持大悲咒。快利鋒迅。與念藏交最深云。念藏因清徹故。亦嘗與刻經僧往來。刻經僧每欲以一劑清涼。飲其枯腹。而未果也。其詞曰。遊遍身中剎。高低不計年。花嚴非草創。海印現漚圓。忠孝神仙夢。聰明富貴緣

。定光端直處。明鏡九州煙。互作身身住。身靈事業靈。毛中旋地脈。塵內轉空經。動息超三界。輝華露一星。神通非小可。與物共泠泠。莫作如如解。絲羅引妙光。一毫容大剎。實際住空王。與爾游其內。何人不在旁。喧卑徒自困。天外本馨香。豈有修成佛。空勞夢裡愁。天人何悶悶。海水自悠悠。不學阿羅漢。誰為楚國囚。光明常解脫。欲取已驚鷗。法界寬時緊。毫毛不可欺。幻中來飲酒。空外自觀棋。手筆誰輕重。光陰豈疾遲。獨饒平等性。寄上綠楊枝。觀法真成套。禪那竟不靈。行中常自坐。鬧處每聞經。淡色銜濃色。金星化玉星。夢魂無限事。說出少人聽。一極浺瀜意。留心已不堪。何人談六相。無事且三餐。佛出花枝現。心空鏡影涵。幼童彌可喜。毬舞自交參。彼我交相用。奇哉總佛陀。邪通矜縮地。幻苦欲奔波。今日原無事。閑中且作歌。橫空明鏡在。一一總新磨。一二猶成妄。何勞計有無。夢中分別困。醒后性情如。雨雪誰年月。文章孰魯魚。泠然全在目。萬遍畫葫蘆。一部莊嚴典。都成破碎痕。尚無真我相。誰是法王恩。經卷空塵雜。光明夢覺存。執之何太苦。飛舞任乾坤。此詩亦名夢遊十首。

悟開事略

(常州)董凈空

悟開。住常州天寧寺。生平唯務實行。過午不食。夜

不倒臥。常坐一室。精勤唸佛。諸弟子有饋送者。輒拒之。臨終數日前。遍別諸友。屆期神色𤈍然無疾苦。頃刻化去。已而復張目云。我適出寺門。至木橋而返。今直往西方矣。言畢寂然。初有塔愿未了。既遷化。其滬上弟子某。見師囑以塔院事。逾月。其弟子挾貲往天寧。方知師已化去。眾莫不嗟異。同治年事。

行僧廣寂贊(並序)

胡鏡之

讀常州賦注。見廣師事。喜而贊之(常州賦注云。廣寂。姓馮。初名時熙。更名定中。萬曆乙酉鄉榜。通判廣州。棄官歸。依云棲剃染。舍西園。唱眾放生。建十方庵。接待雲水。專修凈業。勸人戒屠宰。每跪而哭。夏月不驅蚊。臥蘆葦中。任其囋膚。塔于華山之佛手洼)。

觀時識勢　　棄榮謀枯　　蓮華芬芳　　吐之彌腴 　自他體同　　能所都盧　　慷慨敷陳　　仁言利敷 　吁嗟兮　　葫蘆妙樂是真珠

阿彌陀佛篇

朗　月

彌陀是一一人心所同具也。至於渾忘之極。除阿彌陀佛四字外。別無所短。別無所長。而人遂以阿彌陀佛名之。亦奇矣。泰州北門公侯廟僧瑞棠。孤單而純懿。衣食隨時。不求足。非戒不履也。無慾無求。世莫測之。每觀世相。慨然曰。身若流萍。去來甚易。謂同類曰。慕道懷仁。觸類斯在。世人之誤

【現代漢語翻譯】 現代漢語譯本 不再躺臥。常住一室。精進勤勉地念佛。眾弟子如有饋贈，總是拒絕。臨終前數日，與眾位朋友一一告別。到臨終之期，神色怡然自得，沒有疾病痛苦。頃刻間便化去。不久又睜開眼睛說：『我剛才出了寺門，到了木橋又返回。現在直接往生西方極樂世界了。』說完便寂然離世。起初有個建塔的願望沒有完成，在他遷化后，他在上海的弟子某某，見到師父囑託他關於塔院的事情。過了一個多月，他的弟子帶著錢財前往天寧寺，才知道師父已經圓寂。眾人都非常驚異。這是同治年間的事情。

行僧廣寂贊(並序)

胡鏡之

讀《常州賦注》，見到關於廣寂法師的事蹟，非常欣喜，於是作贊(《常州賦注》中說：廣寂法師，姓馮，最初名叫時熙，后改名定中。萬曆乙酉年考中鄉試，擔任廣州通判。後來放棄官職歸隱，依止云棲寺剃度出家。捨棄西園，倡導大眾放生，建立十方庵，接待四方雲遊僧人，專心修習凈土法門。勸人戒殺，每次都跪著哭泣。夏天不驅趕蚊子，睡在蘆葦叢中，任憑蚊蟲叮咬。塔建在華山的佛手洼)。

觀察時勢，拋棄榮華而甘於清貧。蓮花的芬芳，越是吐露越是肥美。自和他者，本體相同，能與所能，融為一體。慷慨陳詞，仁義之言，利益廣佈。唉，葫蘆中的妙樂才是真正的珍珠。

阿彌陀佛篇

朗 月

阿彌陀佛是每一個人心中所共同具有的。至於完全忘卻一切的極致，除了『阿彌陀佛』這四個字之外，別無所缺，別無所長。而人們就用『阿彌陀佛』來稱呼它，真是奇妙啊。泰州北門公侯廟的僧人瑞棠，孤身一人而純潔善良，衣食隨緣，不追求滿足，不是戒律規定的事不做。無慾無求，世人無法理解他。每當看到世間百態，就感慨地說：『身如浮萍，去來非常容易。』他對同道說：『仰慕道義，心懷仁慈，觸及萬物都能體會到。世人迷惑啊！』

【English Translation】 English version He did not lie down. He often stayed in one room. He diligently recited the Buddha's name. He always refused gifts from his disciples. Several days before his death, he bid farewell to all his friends. When the time came, his expression was serene and he had no pain from illness. He passed away in an instant. Soon after, he opened his eyes again and said, 'I just went out of the temple gate, reached the wooden bridge and returned. Now I am going directly to the Western Pure Land.' After saying this, he passed away silently. Initially, there was an unfulfilled wish to build a pagoda. After his passing, a disciple of his in Shanghai saw the master entrusting him with the affairs of the pagoda courtyard. More than a month later, his disciple went to Tianning Temple with money, only to find out that the master had already passed away. Everyone was very surprised. This happened during the Tongzhi era.

Eulogy for the Traveling Monk Guangji (with Preface)

Hu Jingzhi

After reading the 'Annotations to the Rhapsody on Changzhou', I saw the deeds of Dharma Master Guangji and was very pleased, so I composed this eulogy (The 'Annotations to the Rhapsody on Changzhou' says: Dharma Master Guangji, whose surname was Feng, was initially named Shi Xi, and later changed his name to Dingzhong. In the Yi You year of the Wanli era, he passed the provincial examination and served as the Vice Prefect of Guangzhou. Later, he abandoned his official position and returned to seclusion, taking ordination at Yunqi Temple. He gave up the West Garden, advocated for mass life release, established the Ten Directions Hermitage, received wandering monks from all directions, and focused on cultivating the Pure Land Dharma. He persuaded people to abstain from killing, kneeling and weeping each time. In the summer, he did not drive away mosquitoes, sleeping in the reeds, allowing them to bite his skin. His pagoda is built in the Buddha's Hand Depression of Mount Hua).

Observing the times and recognizing the situation, abandoning glory and embracing poverty. The fragrance of the lotus flower, the more it is revealed, the more fertile it becomes. Self and others, the essence is the same, the able and the able to be, merge into one. Eloquent speech, benevolent words, widespread benefit. Alas, the wonderful joy in the gourd is the true pearl.

Chapter on Amitabha Buddha

Lang Yue

Amitabha Buddha is what everyone has in their hearts. As for the ultimate state of complete forgetfulness, apart from the four words 'Amitabha Buddha', there is nothing lacking, nothing in excess. And people use 'Amitabha Buddha' to call it, it's truly wonderful. The monk Ruitang of the Gonghou Temple in the North Gate of Taizhou, was alone and pure and kind, his clothing and food followed conditions, not seeking satisfaction, and he did not do anything not prescribed by the precepts. Without desires or seeking, the world could not understand him. Whenever he saw the ways of the world, he said with emotion: 'The body is like floating duckweed, coming and going is very easy.' He said to his fellow practitioners: 'Adore the Dao, cherish benevolence, and you can experience it in everything you touch. The people of the world are deluded!'

。由愛易動而守不堅也(每與好佛人家有來往。雖日中。或神倦。徑入室中臥。醒則翛然去。全忘顧忌。世人亦絕不顧忌之。奇矣)。己卯八月。微疾。端坐繩床。口誦彌陀。形氣調靜。終於剃度之庵。春秋七十八。

修西聞見錄卷一 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷二

東土　雞園偶　集

量海尼傳稿

蔣元亮

往常與玉尺家居。考訂凈土文字。四眾中獨少尼之著作。竊謂天地清淑之氣。必不以類而有所輕重於其間。況方以類聚。則同類之身。必引同類。豈但有身教而無言教者乎。玉尺既出家。謀刻藏經。往來吳越之地。乃獲見影響集於古明姚上善之手。其中著作。述凈行者多。蓋比丘尼量海之筆也。既與同人酌訂吳門四眾弟子詩。即以影響集入焉。而凈土之人文小備。嘅爾嘆曰。人何必相逢相遇。乃為凈土知音乎。如李素真冒其孝鐘培棟熊秉忠陳鴻謨乘戒量海諸上善。皆未有一面之緣。而精神如不隔。其在左右者。或數年而合離之感。往往於心境遇之。如文明周國定甘云開陳靈復茅慧云蔣慧生之輩。空中變化。未得其端倪。則此世他生之成就。能不令人思且望耶。量海。戒定夙根。慧心初裕。上品之資也。其集中尼戒一篇。尤見東

【現代漢語翻譯】 現代漢語譯本：因為喜愛容易動搖，所以堅守不牢固（經常與喜歡佛法的人家來往。即使是白天，或者精神疲倦，也直接進入房間睡覺。醒來后就悠然離去，完全忘記顧忌。世人也完全不顧忌她，真是奇怪）。己卯年八月，稍微生病。端坐在繩床上，口中唸誦彌陀（Amitabha，阿彌陀佛），形體氣息調和安靜，最終在剃度的庵中去世，享年七十八歲。

《修西聞見錄》卷一 卍新續藏第 78 冊 No. 1552 《修西聞見錄》

《修西聞見錄》卷二

東土 雞園偶 集

《量海尼傳稿》

蔣元亮

往常與玉尺（Yu Chi，人名）在家中，考訂凈土（Pure Land Buddhism）的文字。四眾（比丘、比丘尼、優婆塞、優婆夷）中唯獨缺少比丘尼的著作。私下認為天地清明美好的氣，一定不會因為類別而有所輕重。況且事物都是按類別聚集的，那麼同類的身體，必定會吸引同類。難道只有身教而沒有言教嗎？玉尺既然已經出家，謀劃刻印藏經，往來於吳越（Wu and Yue，中國古代地區名）之地，於是得以在古明（Gu Ming，地名）姚上善（Yao Shangshan，人名）手中見到《影響集》。其中的著作，敘述凈行的人很多，大概是比丘尼量海（Liang Hai，人名）的筆跡。已經與同人商酌修訂了吳門（Wu Men，地名）四眾弟子的詩，就將《影響集》收入其中。凈土的人文稍微完備。感慨嘆息說，人何必一定要相逢相遇，才成為凈土的知音呢？像李素真（Li Suzhen，人名）、冒孝鐘（Mao Xiaozhong，人名）、培棟（Pei Dong，人名）、熊秉忠（Xiong Bingzhong，人名）、陳鴻謨（Chen Hongmo，人名）、乘戒（Cheng Jie，人名）、量海等上善之人，都沒有一面之緣，而精神卻好像沒有隔閡。那些在左右的人，或許數年就有聚合離散的感受，常常在心境中遇到。像文明（Wen Ming，人名）、周國定（Zhou Guoding，人名）、甘云開（Gan Yunkai，人名）、陳靈復（Chen Lingfu，人名）、茅慧云（Mao Huiyun，人名）、蔣慧生（Jiang Huisheng，人名）之輩，空中變化，沒有得到其端倪，那麼此世他生的成就，能不令人思念和期望嗎？量海，戒定（sila-samadhi，戒律和禪定）是她前世的根基，智慧的心最初就充裕，是上品往生的資質。她的集中尼戒（bhikkhuni precepts，比丘尼戒律）一篇，尤其可見東

【English Translation】 English version: Because love is easily moved and guarding is not firm (she often associated with families who liked Buddhism. Even during the day, or when she was spiritually tired, she would go straight into the room to sleep. When she woke up, she would leave leisurely, completely forgetting to be cautious. The world also completely disregarded her, which is strange). In the eighth month of the year Ji Mao, she became slightly ill. She sat upright on a rope bed, reciting Amitabha (Amitabha, the Buddha of Infinite Light), her form and breath were harmonious and peaceful. She finally passed away in the nunnery where she was ordained, at the age of seventy-eight.

Xiuxi Wenjian Lu, Volume 1 Supplement to the Buddhist Canon, Volume 78, No. 1552, Xiuxi Wenjian Lu

Xiuxi Wenjian Lu, Volume 2

Eastern Land, Chicken Garden Occasional Collection

Draft Biography of Nun Lianghai

Jiang Yuanliang

In the past, I often stayed at home with Yu Chi (Yu Chi, a personal name), examining and revising the texts of Pure Land Buddhism. Among the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), only the writings of bhikshunis were lacking. I privately thought that the clear and beautiful qi (vital energy) of heaven and earth would certainly not be biased based on category. Moreover, things gather according to category, so bodies of the same kind will surely attract each other. Could it be that there is only bodily teaching and no verbal teaching? Since Yu Chi had already left home, he planned to print the Buddhist canon, traveling to the lands of Wu and Yue (Wu and Yue, ancient regions in China). Thus, he was able to see the 'Influence Collection' in the hands of Yao Shangshan (Yao Shangshan, a personal name) of Gu Ming (Gu Ming, a place name). Among the writings, there were many narrations of those who practiced pure conduct, probably the writing of bhikshuni Lianghai (Liang Hai, a personal name). Having already consulted with colleagues to revise the poems of the four assemblies of disciples in Wu Men (Wu Men, a place name), he included the 'Influence Collection' in it. The culture of Pure Land was slightly complete. He sighed and said, 'Why must people meet and encounter each other to become kindred spirits of Pure Land? People like Li Suzhen (Li Suzhen, a personal name), Mao Xiaozhong (Mao Xiaozhong, a personal name), Pei Dong (Pei Dong, a personal name), Xiong Bingzhong (Xiong Bingzhong, a personal name), Chen Hongmo (Chen Hongmo, a personal name), Cheng Jie (Cheng Jie, a personal name), Lianghai, and other supremely virtuous people have never met face to face, yet their spirits seem to have no separation. Those who are around them may have feelings of gathering and separation over the years, often encountering them in their minds. People like Wen Ming (Wen Ming, a personal name), Zhou Guoding (Zhou Guoding, a personal name), Gan Yunkai (Gan Yunkai, a personal name), Chen Lingfu (Chen Lingfu, a personal name), Mao Huiyun (Mao Huiyun, a personal name), and Jiang Huisheng (Jiang Huisheng, a personal name) change in the air, without grasping their clues. Then, can the achievements of this life and other lives not make people think and hope? Lianghai, her roots of sila-samadhi (sila-samadhi, precepts and meditation) were from a previous life, and her wisdom heart was initially abundant, a qualification for rebirth in the upper grades. The chapter on bhikkhuni precepts (bhikkhuni precepts, the precepts for nuns) in her collection especially shows the Eastern'

土大乘氣象。

廣元哀詞

(泰州)冒同慶

當全藏之未刻也。或有以種種放生唸佛之書募刻者。雖非大宗。亦火之前相也。而廣元輒先赴之。元。泰州南門外某庵尼。年既老矣。而志不衰。玉尺兄弟在泰久。與廣元有刊刻龍舒文之愿。言既成。元已卒。蓋含此凈因以往矣。玉尺出俗時。行過某庵。而元已無軌跡。有人言。此處尚有信心人。可續募小緣以助刻資。玉尺事多。故未往。然心心憶之。同慶。邑人也。為作哀詞示後學。詞曰。

光華冷淡　　闃無人兮　　宿草蕪生　　塔影淪兮 　法幢盈空　　唯一真兮　　蓮花部主　　慰汝神兮

量海軼事

(蘇州)姚古明

量海。避兵有惡疾。人曰。既是大修行人。何故有此惡疾。答曰。此一一波羅蜜。非汝所知也。臨終時。徹夜呼餘名。既卒。人以告余。余曰。此時真吃緊。唸佛未遑。豈遑念我。

寶念出家之切

胡鏡之

寶念。江蘇候補縣王君蔭福女。母早卒。隨父署縣任中。一日請父欲有所言。父命之至。以終身事父為言。父許之。久而移寓泰州。父請刻經僧為說菩薩戒。並請書鏡影鐘聲以示之。稍有所明。未徹也。又隨父至江寧寓。遂至接引庵。出家志甚切。于其年之冬。遙禮刻經僧。削髮出家

【現代漢語翻譯】 現代漢語譯本

土大乘氣象。

廣元哀詞

(泰州)冒同慶

當《全藏》尚未雕刻之時，或許有人以種種放生唸佛的書籍來募集雕刻資金。即使不是大的事業，也像是火焰燃起之前的預兆。而廣元總是率先響應。廣元，是泰州南門外某庵的尼姑，年紀已經老了，但志向不衰退。玉尺兄弟在泰州很久，與廣元有刊刻《龍舒文》的願望。話已說定，廣元卻去世了，大概是懷著這個凈因往生了。玉尺出家時，路過某庵，而廣元已經沒有軌跡。有人說，這裡還有有信心的人，可以繼續募集小緣來幫助刻經的資金。玉尺事情很多，所以沒有去。然而心中一直記掛著這件事。同慶，是泰州本地人，為她作哀詞來昭示後來的學人。哀詞說：

光華冷淡，寂靜無人啊；宿草叢生，塔影沉淪啊。 法幢盈滿天空，唯一真實啊；蓮花部主（阿彌陀佛），安慰你的神識啊！

量海軼事

(蘇州)姚古明

量海，爲了躲避戰亂而得了惡疾。有人說，既然是大修行人，為什麼會有這種惡疾？量海回答說，這是一一波羅蜜（每一種修行），不是你所能知道的。臨終時，徹夜呼喊我的名字。去世后，有人把這件事告訴我。我說，這個時候真正是緊要關頭，唸佛都來不及，哪裡還顧得上念我。

寶念出家之切

胡鏡之

寶念，是江蘇候補縣令王君蔭福的女兒，母親早逝。跟隨父親在署縣任職期間。有一天請求父親想要說些話。父親讓她過來，她以終身侍奉父親為內容。父親答應了她。過了很久，搬遷到泰州居住。父親請刻經的僧人為她說菩薩戒，並請人書寫『鏡影鐘聲』給她看。稍微有所明白，但並不透徹。又跟隨父親到江寧居住，於是到了接引庵。出家的志向非常懇切，在那一年的冬天，遙遙禮拜刻經的僧人，剃髮出家。

【English Translation】 English version

The Atmosphere of Indigenous Mahayana.

A Dirge for Guangyuan

(Taizhou) Mao Tongqing

When the complete Tripitaka was yet to be engraved, there were those who solicited funds for engraving various books on releasing life and reciting the Buddha's name. Although not a grand undertaking, it was like a precursor to a blazing fire. Guangyuan always responded first. Guangyuan was a nun from a certain hermitage outside the South Gate of Taizhou. Though old, her aspirations did not wane. The Yu Chi brothers had been in Taizhou for a long time and shared a desire with Guangyuan to engrave the 'Writings of Longshu' (Longshu Wen). The agreement was made, but Guangyuan passed away, likely reborn with this pure cause. When Yu Chi renounced the world, he passed by the hermitage, but Guangyuan was nowhere to be found. Someone said that there were still faithful people here who could continue to solicit small donations to help fund the engraving. Yu Chi was busy with many affairs, so he did not go. However, he always remembered this in his heart. Tongqing, a local of Taizhou, composed a dirge for her to show to later learners. The dirge says:

The light is dim and cold, desolate and without people; old grass grows wildly, the pagoda's shadow sinks. The Dharma banner fills the sky, only the truth remains; the Lord of the Lotus Division (Amitabha Buddha), comfort your spirit!

Anecdotes of Lianghai

(Suzhou) Yao Guming

Lianghai contracted a terrible disease while fleeing from war. Someone said, 'Since he is a great practitioner, why does he have such a terrible disease?' Lianghai replied, 'These are each and every Paramita (perfection), which you cannot understand.' At the time of his death, he called my name all night long. After his death, someone told me about this. I said, 'This is truly a critical moment; there is no time to recite the Buddha's name, let alone think of me.'

Baonian's Earnest Desire for Renunciation

Hu Jingzhi

Baonian was the daughter of Wang Junyin Fu, a prospective magistrate of Jiangsu Province. Her mother died early. She followed her father during his tenure as acting magistrate. One day, she asked her father if she could speak to him. Her father summoned her, and she spoke of serving him for the rest of her life. Her father agreed. After a long time, they moved to Taizhou. Her father invited a monk who engraved scriptures to explain the Bodhisattva precepts to her and asked someone to write 'Mirror Image Bell Sound' (Jing Ying Zhong Sheng) for her to see. She understood somewhat, but not thoroughly. Later, she followed her father to reside in Jiangning, and then went to Jieyin Hermitage (Jieyin An). Her aspiration to renounce the world was very earnest. In the winter of that year, she remotely paid respects to the monk who engraved scriptures and had her head shaved to become a nun.

。不久遂卒。刻經僧為訂出家名字。未及知也。其勇於脫塵。而疏於覓法。蓋入佛未深之故耶。然其迅速精進以自全其天。則亦可以諷世之為修行而終身不決者。

靈義傳

(金陵)朱　生

靈義。江寧馬氏女二順也。年十餘。見玉尺。傾心受教。性警敏。能解大意。既而病。欲見玉尺不可得。命作書請玉尺渡江。家人誑之。不以信達也。玉尺有他事致書金陵弟子。靈義忽謂母。師有信到。何不探之。精誠通感如此。可謂哀矣。養病于藥師庵。待玉尺不至。自知期迫。對佛落髮為沙彌尼。玉尺久而渡江。知其事。訪其處。太息久之。祝其魂魄。祀之於海天精舍。追說菩薩戒。稱之曰菩薩沙彌尼。靈義雖苦於病魔。然心光朗然。至死不變。其不隔于無量光。蓋可知矣。

寶進進字說

石　麟

寶進之遇人不淑而知退也。必進于道矣。既志於道而未得所依止也。進必化為退。然退於一處。非退于處處。其進猶存也。勇於義。自願效力花嚴。處移而心減。不亦退乎。然大退者數人。而彼勉力以完其半愿。而周旋于玉尺之前。而退中之進象也。至於得地安居。披衣削髮。而格於心境。不復與善知識輪誠意而寫天真。真進之機何在乎。寶也幾何。可吊也。與其進也。噫。

能持事略

【現代漢語翻譯】 現代漢語譯本：不久之後，他就去世了。刻經的僧人為他訂了出家的名字，但還沒來得及知道。他勇於擺脫塵世，卻疏於尋求佛法，大概是因為進入佛門還不深的緣故吧。然而，他迅速精進以保全自己的天性，也可以用來諷刺那些修行終身卻猶豫不決的人。

靈義傳

(金陵)朱生

靈義，是江寧馬氏的二女兒，名叫二順。十多歲時，她見到玉尺（指玉尺禪師），傾心接受教誨。她天性聰慧敏捷，能理解佛法的大意。後來她生病了，想見玉尺卻見不到。於是命人寫信請玉尺渡江。家人欺騙她，沒有把信送達。玉尺有其他事情，寫信給金陵的弟子。靈義忽然對母親說：『師父有信到了，為什麼不去拿呢？』她的精誠通感如此，真是令人哀憐。她在藥師庵養病，等待玉尺不來，自知死期將近，對著佛像落髮為沙彌尼（佛教出家女性）。玉尺過了很久才渡江，得知此事，尋訪到她住的地方，嘆息了很久。他祝禱她的魂魄，在海天精舍祭祀她，追認她為菩薩戒，稱她為菩薩沙彌尼。靈義雖然飽受病魔的折磨，但心光始終明亮，直到去世都沒有改變。她與無量光（阿彌陀佛的光明）沒有隔閡，是可以知道的。

寶進進字說

石麟

寶進的遭遇是不幸的，但他懂得退讓，這必定能讓他進步于道。既然立志于道，卻沒有找到可以依靠的地方，那麼進步必定會轉化為退步。然而，退步於一個地方，並不代表處處退步，他的進步仍然存在。他勇於行義，自願效力于華嚴（指華嚴寺或華嚴宗），但處境改變而心志減退，這不是退步嗎？然而，徹底退步的人有很多，而他勉力完成了自己一半的願望，並且周旋于玉尺（指玉尺禪師）之前，這就是退步中的進步的象徵。至於他得到安身之所，披上袈裟，削髮爲僧，卻被心境所限制，不再與善知識（指有德行的僧人）坦誠交流，展現天真本性，真正的進步的契機又在哪裡呢？寶進啊，還能有多少機會呢？真是可悲啊！與其這樣進步，唉！

能持事略

【English Translation】 English version: Soon after, he passed away. The sutra-copying monk arranged a monastic name for him, but he didn't get to know it. He was courageous in escaping the mundane world but negligent in seeking the Dharma, probably because he hadn't entered deeply into Buddhism. However, his swift diligence in preserving his nature can also serve as a satire for those who contemplate practice their whole lives but never decide.

Biography of Lingyi

(Jinling) Zhu Sheng

Lingyi was the second daughter of the Ma family of Jiangning, named Ershun. When she was over ten years old, she saw Yuchi (referring to Chan Master Yuchi) and wholeheartedly accepted his teachings. She was intelligent and quick-witted, able to understand the general meaning of the Dharma. Later, she fell ill and wanted to see Yuchi but couldn't. So she ordered someone to write a letter inviting Yuchi to cross the river. Her family deceived her and didn't deliver the letter. Yuchi had other matters and wrote a letter to his disciples in Jinling. Lingyi suddenly said to her mother, 'The master has sent a letter, why don't you go get it?' Her sincerity and sensitivity were such that it was truly pitiable. She was recuperating at the Yaoshi Nunnery, waiting for Yuchi to arrive, but he didn't. Knowing that her time was near, she shaved her head in front of the Buddha image and became a Shramanerika (Buddhist novice nun). Yuchi crossed the river after a long time, learned of this matter, and visited the place where she had stayed, sighing for a long time. He prayed for her soul, enshrined her at the Haitian Jing She (Seahaven Retreat), and posthumously conferred the Bodhisattva precepts on her, calling her Bodhisattva Shramanerika. Although Lingyi suffered from illness, her heart remained bright and clear, unchanged until her death. It can be known that she was not separated from Amitabha's immeasurable light.

On the Character 'Jin' (Progress) in Baojin's Name

Shi Lin

Baojin's misfortune was that he met the wrong people, but he knew to retreat, which will surely lead him to progress on the path. Since he aspired to the path but couldn't find a place to rely on, his progress must have turned into retreat. However, retreating in one place doesn't mean retreating everywhere; his progress still exists. He was courageous in righteousness, volunteering to serve at Huayan (referring to Huayan Temple or Huayan School), but his circumstances changed and his will diminished—isn't this a retreat? However, many people retreat completely, while he勉力 (mianli - did his best) to complete half of his vow, and he associated with Yuchi (referring to Chan Master Yuchi)—this is a symbol of progress within retreat. As for him obtaining a place to settle down, donning the robes, and shaving his head, but being restricted by his state of mind, no longer sincerely communicating with good teachers (referring to virtuous monks) and expressing his true nature, where is the opportunity for true progress? Baojin, how many more opportunities are there? It's truly lamentable! Compared to such progress, alas!

Brief Account of Nengchi

(紹興)慧　音

杭州太平橋葉庵住持尼名能持。年六十九。己卯七月二十九。自知時至。集眾唸佛。端坐而逝。面目熙怡。方炎暑。次日封龕。形色如生。飛蠅不犯其幾筵。此真凈業所感也。杭州近日比丘尼中。以穆庵慧師葉庵持師。為名望最著者(杭之客尼蓮化。病歸。卒于無錫舟次。人甚懇切。但慧解不起耳。仁華每提醒之。猶未甚得力。惜哉。仁華。亦江南尼眾之傑出者)。

明恒傳

德　修

明恒。先為優婆夷。住寧波鄉之青蓮庵。專修凈土。因病。遂剃髮。念凈土堂未曾完工。病中每抱憾。有妙理法師者。示之曰。世事未了。有人替汝。生死事未了。無人替汝。今宜收下。一心歸命矣。又有式教大師者。亦時來警䇿。遂默受善誡。妄想芟除。一日晨朝。忽謂大眾曰。今日巳時可行。或問曰。巳時向那裡行。曰。汝豈不知西行。至巳刻。果安然坐化。

論曰。善知識之恩。大於父母。能使善根散而復聚。觀于明恒益信。世之學人。猶往往不知擇友。悲夫。

修西聞見錄卷二 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷三

東土　雞園偶　集

豐伸布贊

(海陵)程紹昌

豐伸布。長白職官也。

【現代漢語翻譯】 現代漢語譯本 （紹興）慧音

杭州太平橋葉庵的住持尼姑，法名能持。年齡六十九歲。己卯年七月二十九日，自知時日將至，召集眾人唸佛。端正坐姿而逝，面容安詳喜悅。正值炎熱的夏天，第二天封龕，形貌栩栩如生。飛蠅不侵擾她的幾筵。這真是清凈行業所感召的結果。杭州近來比丘尼中，以穆庵慧師、葉庵持師，最為有名望。（杭州的客居尼姑蓮化，生病回家，死於無錫的船上。為人非常懇切，但慧解生不起來。仁華多次提醒她，仍然沒有很大效果。可惜啊。仁華，也是江南尼眾中的傑出人物）。

明恒傳

德修

明恒，先前是優婆夷（在家女居士），住在寧波鄉下的青蓮庵，專修凈土法門。因為生病，於是剃髮出家。因為惦念凈土堂尚未完工，病中常常抱憾。有妙理法師開示她說：『世間的事情未了，有人可以代替你。生死的事情未了，沒有人可以代替你。現在應該收攝心念，一心歸命阿彌陀佛。』又有式教大師，也時常來警策她。於是默默接受善的教誨，妄想逐漸消除。一日清晨，忽然對大眾說：『今日巳時可以走了。』有人問：『巳時向哪裡走？』她說：『你難道不知道向西走嗎？』到了巳時，果然安然坐化。

評論說：善知識（指可以引導人們向善的良師益友）的恩德，大於父母。能夠使善根散失後重新聚集。從明恒的例子更加確信。世上的學人，卻往往不知道選擇良友，可悲啊。

修西聞見錄卷二 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷三

東土 雞園偶集

豐伸布贊

（海陵）程紹昌

豐伸布，是長白山的職官。

【English Translation】 English version (Shaoxing) Hui Yin

The abbess of Ye'an Nunnery in Taiping Bridge, Hangzhou, was named Neng Chi. She was sixty-nine years old. On the twenty-ninth day of the seventh month of the year Ji Mao, knowing that her time was near, she gathered the assembly to recite the Buddha's name. She passed away in a dignified sitting posture, with a serene and joyful expression. It was during the hot summer, and the next day her body was sealed in a niche, her appearance lifelike. Flies did not disturb her altar. This was truly the result of pure karma. Among the Bhikkhunis (Buddhist nuns) in Hangzhou recently, Hui Shi of Mu'an and Chi Shi of Ye'an are the most renowned. (Lian Hua, a visiting nun from Hangzhou, fell ill and returned home, passing away on a boat in Wuxi. She was very sincere, but her wisdom did not arise. Ren Hua repeatedly reminded her, but it was not very effective. Alas. Ren Hua is also an outstanding figure among the nuns of Jiangnan).

Biography of Ming Heng

De Xiu

Ming Heng was formerly a Upasika (female lay devotee), residing in the Qinglian Nunnery in the countryside of Ningbo, dedicated to cultivating the Pure Land practice. Due to illness, she shaved her head and became a nun. Because she was concerned that the Pure Land Hall had not yet been completed, she often regretted it during her illness. Dharma Master Miao Li instructed her, saying, 'If worldly affairs are not finished, someone can replace you. If the affairs of birth and death are not finished, no one can replace you. Now you should gather your thoughts and wholeheartedly take refuge in Amitabha Buddha.' Also, Great Master Shi Jiao often came to admonish her. Thus, she silently accepted good teachings, and delusions were gradually eliminated. One morning, she suddenly said to the assembly, 'Today at the hour of Si (9-11 am) I can go.' Someone asked, 'Where will you go at the hour of Si?' She said, 'Don't you know I am going west?' At the hour of Si, she indeed passed away peacefully in a sitting posture.

Commentary: The kindness of a Kalyanamitra (spiritual friend) is greater than that of parents. It can cause scattered good roots to reassemble. From the example of Ming Heng, we are even more convinced. The scholars of the world often do not know how to choose good friends, alas.

Xiuxi's Records of What Was Seen and Heard, Volume 2 卍 New Supplement to the Buddhist Canon, Volume 78, No. 1552, Xiuxi's Records of What Was Seen and Heard

Xiuxi's Records of What Was Seen and Heard, Volume 3

Eastern Land, Occasional Collection from Chicken Garden

Feng Shen Bu Zan

(Hailing) Cheng Shaochang

Feng Shen Bu, an official from Changbai Mountain.

與妻篤志凈業。臨終有應。贊曰。蓮出雙花。官居幾品。回首旗常。冠裳鼎鼎(在道光咸豐之間乎)。

書吳刻花嚴合論后

(無錫)余　治

龍湫三疊。安慶撫暑之古蹟也。妙公曾與署中丞方伯吳公坤修。坐其中。訂刻花嚴合論之議。吳之言曰。臨江之塔有神焉。予隨征紅巾時。頗獲其助。今署撫篆。力新之。鑄金銀銅鐵鉛五佛身。唯鐵不中程。命委員重鑄。三鑄而不及其初焉。知佛法一錘成就也。又曰。缽盂竹笠行腳僧之物。余皆有之。坐園中。聞鶴鳴泉涌。有山林之想。吳既畢合論之功。遂卒。雞園水陸。歲歲祀之。吳刻經。不欲署其名于經尾。唸佛之餘。刻指月錄棱嚴咒疏及釋氏十三經。管楊諸居士等。實左右之。以迴向凈土。

周貽樸事略

(泰州)陳　第

周貽樸。官兩淮鹽大使。性篤雅。深明佛意。蓄內典千卷。日以凈業為事。嘗與龔舫趙煦諸居士相往還。棲心凈土。臨終安詳。親見三聖而逝(同治年中)。

序龔令事

(泰州)程宇光

近世宰官中信佛法者。或存或亡。其梗概各不同。若龔大令舫。助守淮城。精誠通感。一家眷屬。篤志修行。接引佛機。虛心護念。實名兵火劫中之甘露瓶也。玉尺未出家時。曾與文明僧往候之。信宿而後去

【現代漢語翻譯】 現代漢語譯本 與妻子一同虔誠地修習凈土法門，臨終時得到了瑞相感應。有人讚頌說：『蓮花開放出兩朵，（不知）官位居於幾品？（他）回頭看（生前的）旌旗和儀仗，（可見其）官服和帽子是多麼顯赫啊（這大概發生在道光、咸豐年間吧）。』

題寫在吳坤刻印《華嚴合論》之後

（無錫）余治

龍湫三疊，是安慶府用來消暑的古蹟。妙公曾與署理中丞、方伯吳坤（吳公坤）一同修繕此地，並坐在其中，商議刻印《華嚴合論》的事情。吳坤說：『臨江的塔里有神靈。我隨軍征討紅巾軍時，多次得到它的幫助。現在我代理安慶府的職務，要盡力修繕它。我鑄造了金、銀、銅、鐵、鉛五種材質的佛像，唯獨鐵像不合規格，命令委員重新鑄造。但三次重鑄都不如最初的鐵像。』由此可知佛法的成就，需要一錘定音。吳坤又說：『缽盂、竹笠是行腳僧的物品，我都有。』他坐在園中，聽到鶴鳴和泉水涌動，便產生了隱居山林的念頭。吳坤完成刻印《華嚴合論》的功德后，就去世了。雞園的水陸法會，每年都祭祀他。吳坤刻印佛經，不願在經書末尾署上自己的名字。唸佛之餘，他還刻印了《指月錄》、《楞嚴咒疏》以及《釋氏十三經》。管、楊等居士，實際上都在左右協助他，以此迴向凈土。

周貽樸事略

（泰州）陳第

周貽樸，官至兩淮鹽大使。他天性淳厚文雅，深刻明瞭佛法真意，收藏佛經數千卷，每天以修習凈土法門為要務。他曾與龔舫、趙煦等居士互相往來，一心向往凈土。臨終時安詳自在，親眼見到西方三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）而逝世（同治年間）。

序龔令事

（泰州）程宇光

近世的縣官中，信仰佛法的人，有的在世，有的已經去世，他們的情況各有不同。像龔舫（龔大令舫），協助守衛淮城，他的精誠之心感動了上天，全家眷屬都虔誠修行，接引眾生信奉佛法，虛心護持正念，實在是兵火劫難中的甘露瓶啊！我（程宇光）未出家時，曾與文明僧一同去拜訪他，住了幾晚才離開。

【English Translation】 English version He and his wife were sincerely devoted to the Pure Land practice, and there was a response at the time of his death. It is praised: 'Two lotus flowers emerged. What rank did he hold as an official? Looking back at the flags and insignia, his official robes and hats were magnificent (perhaps during the Daoguang and Xianfeng periods).'

Written after Wu Kun's engraving of the 'Flower Adornment Sutra Synthesis'

(Wuxi) Yu Zhi

Dragon Pool Triple Cascade is an ancient site in Anqing Prefecture for escaping the summer heat. Miaogong once repaired it together with Wu Kun (Wu Gongkun), the acting governor and provincial governor, and sat in it to discuss the engraving of the 'Flower Adornment Sutra Synthesis'. Wu said: 'There is a spirit in the pagoda by the river. When I followed the army to suppress the Red Turbans, I received its help many times. Now that I am acting as the prefect of Anqing, I will do my best to repair it. I cast Buddha statues of five materials: gold, silver, copper, iron, and lead, but only the iron statue was not up to standard, and I ordered the committee to recast it. However, three recasts were not as good as the original iron statue.' From this, it can be known that the achievement of the Buddha-dharma requires a single hammer to finalize it. Wu Kun also said: 'The alms bowl and bamboo hat are the belongings of a wandering monk, and I have them all.' Sitting in the garden, he heard the crane's cry and the spring's gushing, and he had the idea of living in seclusion in the mountains. After Wu Kun completed the merit of engraving the 'Flower Adornment Sutra Synthesis', he passed away. The Water and Land Dharma Assembly of Jiyuan is held every year to commemorate him. Wu Kun engraved Buddhist scriptures, unwilling to sign his name at the end of the scriptures. In addition to reciting the Buddha's name, he also engraved the 'Record of Pointing at the Moon', the 'Shurangama Mantra Commentary', and the 'Thirteen Sutras of Shakya'. Lay practitioners such as Guan and Yang were actually assisting him on the left and right, in order to dedicate the merit to the Pure Land.

Brief Biography of Zhou Yipu

(Taizhou) Chen Di

Zhou Yipu was an official who served as the Salt Commissioner of Lianghuai. He was naturally honest and refined, and deeply understood the true meaning of the Buddha-dharma. He collected thousands of volumes of Buddhist scriptures and made the practice of the Pure Land Dharma his daily priority. He often associated with lay practitioners such as Gong Fang and Zhao Xu, and wholeheartedly yearned for the Pure Land. At the time of his death, he was peaceful and at ease, and personally saw the Three Sages (Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva) before passing away (during the Tongzhi period).

Preface to Magistrate Gong

(Taizhou) Cheng Yuguang

Among the county magistrates of recent times who believe in the Buddha-dharma, some are alive and some have passed away, and their circumstances are different. Like Gong Fang (Magistrate Gong), who assisted in defending Huaicheng, his sincerity moved the heavens, and his entire family devoutly practiced, guiding sentient beings to believe in the Buddha-dharma, and humbly upholding right mindfulness. He was truly a nectar bottle in the midst of the calamity of war! Before I (Cheng Yuguang) left home, I once visited him with the monk Wenming, and stayed for several nights before leaving.

。每述其人之梗概以為不可及。舫字書舸。以前署山陽縣致仕居淮城。卒之時。沐浴更衣。自稱快活。其胸襟蓋可知矣。清凈其神。土不隔也。

論張凈庸

汪善慶

一切事皆自無而之有也。一切事皆自有而之無也。凈土法門亦然。金剛密咒。出於五方字種。中無生也。東不動也。南平等。西凈土。北解脫。蓮花部主。本在一切處之西。厥名無量壽。十二名號最後日月光。香光莊嚴。從一微塵法門。而示眾生以入路。眾生機別。遂不一其品。從一現三。從三現九。觀大小阿彌陀經十六觀經。不較然哉。必欲依一門為究竟。何可得也。張君凈庸。以凈土往生。導人先路。神蹟雙清。唱隨同志。白毫光攝受。事理必然。而必執常寂光以繩之。泥矣。

陳抱凈軼事

蔣元亮

孫墩史由敦之家。有雙笛焉。由敦之子吹之。吉莊之陳子唱道家斗號。響徹雲際。足以降天神。既而以玉尺蓮修法門穩便。專志欲西。不聞此調矣。邀玉尺渡王家河訪一僧。僧澹然無䇿進意。陳怒而去之。友人趙大禮。居十里外之竹園。邀玉尺訪之。趙舊與玉尺習。而老矣。數年不見。隱聲匿跡。久而見之。陳之年猶未遠於童也。陳名不記。記其入雞園時。初更為抱凈。繼而過雞園。訪玉尺于百日關中。不信宿而去

【現代漢語翻譯】 現代漢語譯本：每當人們談論他的時候，總是描述他的大概情況，認為他的境界是無法達到的。舫以字為書舸。之前在山陽縣任職，退休后居住在淮城。去世的時候，沐浴更衣，自稱非常快樂。他的胸襟大概可以由此得知了。清凈他的精神，塵土無法阻隔他。

論張凈庸

汪善慶

一切事物都是從無到有的，一切事物也都是從有到無的。凈土法門也是如此。《金剛經》和密咒，出自五方字種（指五種不同的種子字，代表五方佛）。中代表無生，東代表不動，南代表平等，西代表凈土，北代表解脫。蓮花部主（阿彌陀佛的別稱），本來就在一切處的西方，他的名字是無量壽（阿彌陀佛的稱號）。十二名號（指阿彌陀佛的十二種名號）最後是日月光。香光莊嚴（指凈土的莊嚴景象），是從一微塵法門（指極小的法門）而向眾生展示進入凈土的道路。眾生的根器不同，因此往生的品位也不一樣。從一現三（指從一個法門顯現三種品位），從三現九（指從三種品位顯現九種品位）。觀看《小阿彌陀經》、《大阿彌陀經》、《十六觀經》，難道不是這樣嗎？如果一定要依據一個法門作為究竟，怎麼可能呢？張君凈庸，以凈土往生（指通過修習凈土法門往生西方極樂世界）來引導人們走在前面。神蹟和雙清（具體含義不明確，可能指某種修行境界）同時顯現，唱和跟隨的人志同道合。白毫光（指佛眉間放出的光芒）攝受，這是事理必然的。但如果一定要用常寂光（指佛的法身所居的境界）來衡量他，那就太執著了。

陳抱凈軼事

蔣元亮

孫墩的史由敦家，有兩支笛子。由敦的兒子吹奏它們。吉莊的陳子唱道家的斗號（一種道教的曲調），聲音響徹雲霄，似乎可以降下天神。後來他認為玉尺蓮修法門（一種修行方法）穩妥方便，一心想要往生西方極樂世界，不再聽這種曲調了。他邀請玉尺（人名）渡過王家河去拜訪一位僧人。僧人淡然沒有提出任何建議。陳生氣地離開了。他的朋友趙大禮，住在十里外的竹園，邀請玉尺去拜訪他。趙過去和玉尺一起學習，但現在老了。幾年不見，他隱姓埋名。很久之後才見到他。陳的年紀還不太老。我不記得陳的名字了，只記得他進入雞園的時候，最初改名為抱凈。後來他經過雞園，在百日關中拜訪玉尺，沒有過夜就離開了。

【English Translation】 English version: Whenever people talked about him, they would describe his general situation, considering his realm unattainable. Fang used the character 'Shuge' as his alias. He previously served in Shanyang County and retired to reside in Huaicheng. At the time of his death, he bathed and changed his clothes, proclaiming himself to be very happy. His breadth of mind can probably be understood from this. Purifying his spirit, dust cannot obstruct him.

On Zhang Jingyong

Wang Shanqing

All things come from nothing to something, and all things also go from something to nothing. The Pure Land Dharma gate is also like this. The Vajra Sutra and secret mantras originate from the five seed syllables (referring to the five different seed syllables representing the five Dhyani Buddhas). The center represents non-birth, the east represents immovability, the south represents equality, the west represents the Pure Land, and the north represents liberation. The Lord of the Lotus Department (another name for Amitabha Buddha) is originally in the west of all places, and his name is Amitayus (the title of Amitabha Buddha). The last of the twelve titles (referring to the twelve titles of Amitabha Buddha) is Sunlight and Moonlight. The adornment of fragrant light (referring to the magnificent scenery of the Pure Land) is from a single dust-mote Dharma gate (referring to an extremely small Dharma gate) to show sentient beings the path to enter the Pure Land. Sentient beings have different capacities, so the grades of rebirth are also different. From one appears three (referring to three grades appearing from one Dharma gate), and from three appears nine (referring to nine grades appearing from three grades). Looking at the Smaller Sukhavativyuha Sutra, the Larger Sukhavativyuha Sutra, and the Contemplation Sutra, isn't it so? If you must rely on one Dharma gate as the ultimate, how is it possible? Zhang Jun Jingyong guides people to go ahead by rebirth in the Pure Land (referring to being reborn in the Western Pure Land of Ultimate Bliss through cultivating the Pure Land Dharma gate). Miraculous signs and Shuangqing (specific meaning unclear, possibly referring to a certain state of cultivation) appear simultaneously, and those who sing and follow have the same aspirations. The white hair light (referring to the light emitted from the Buddha's brow) receives and embraces, which is the necessity of things and principles. But if you must use the Dharmakaya (referring to the realm where the Buddha's Dharmakaya resides) to measure him, then you are too attached.

Anecdotes of Chen Baojing

Jiang Yuanliang

In the home of Shi Youdun in Sundun, there were two flutes. Youdun's son played them. Chen Zi of Jizhuang sang the Taoist Douhao (a type of Taoist tune), and the sound resounded through the clouds, seemingly able to descend heavenly deities. Later, he considered the Yuchi Lotus cultivation method (a cultivation method) to be stable and convenient, and wholeheartedly wanted to be reborn in the Western Pure Land of Ultimate Bliss, no longer listening to this tune. He invited Yuchi (a person's name) to cross the Wangjia River to visit a monk. The monk was indifferent and did not offer any suggestions. Chen left angrily. His friend Zhao Dali, who lived in the bamboo garden ten miles away, invited Yuchi to visit him. Zhao used to study with Yuchi, but now he was old. After not seeing him for several years, he went into seclusion. It was a long time before he saw him. Chen's age was not yet very old. I don't remember Chen's name, I only remember that when he entered Jiyuan, he initially changed his name to Baojing. Later, he passed by Jiyuan and visited Yuchi in the Hundred-Day Retreat, leaving without staying overnight.

。遂不復見。死焉。心不顛倒也。抱凈兄弟五人。居第三。余皆習誦唸。如諸仙童。頗靈秀。抱凈死。氣日散矣。朱竹咸其師也。遇于館中。每共食。后十年。見於吳氏齋中。又一年命車來訪。蒼然一老。志若童真。好讀高峰語錄。抱凈婦翁史某。遠近昆弟三五人。多喜唸佛者。

禮翁吟

陳　第

有禮有禮一老趙。瘦骨清凈步履峭。生子三人肖不肖。玉尺問之語且笑。子不足愛愛在道。不以愛累身。不以愛累心。蓮花香滿剎。寫出禮翁吟。胡公書院泰山下。玉尺大禮通情話。陳癡趙俊兩無疑。海陵一幅新圖畫。我若先君去。君亦不得住。多少音聲起樂邦。笙簫一片開靈路。留詩作識君休忘。莫令玉尺持短長。

傳述陳第事

(儀徴)于養浩

陳第。泰州文生。好善。兼嗜佛老家言。冷淡蕭條中。盎然有春意。每夜課。至亥子猶不休。茹素放生。而不戒于飲。酒之味。經之義。若有得。不自知。臨終披緇而去。自稱玉成子。

程宇光別傳

蔣元亮

程宇光。泰州諸生。中式順天鄉試第一人。在京師。喜與英傑之士游。士之談性學者少矣。有所說。或不長。宇光偶見畸士之言身心性命者。奇其說。返泰。見玉尺而述之。玉尺心知其非。然觀宇光氣甚雄。不與辯

【現代漢語翻譯】 現代漢語譯本 （抱凈）於是再也沒有出現，去世了。他的心沒有顛倒錯亂。抱凈兄弟五人，排行第三。其餘的都學習背誦佛經，像各位仙童一樣，頗有靈氣。抱凈去世后，他的精氣神一天天消散。朱竹咸是他的老師，在學館中相遇，經常一起吃飯。十年後，（朱竹咸）在吳氏的齋房中見到他。又過了一年，（抱凈）派車來拜訪（朱竹咸），（此時的抱凈）已經是一位頭髮蒼白的老人，但心志卻像孩童一樣純真。喜歡閱讀高峰語錄。抱凈的岳父史某，遠近的兄弟三五人，大多喜歡唸佛。

禮翁吟

陳 第

有禮有禮，一位老趙，瘦骨嶙峋，清凈安詳，步履穩健。生了三個兒子，有的像他，有的不像他。（我）用玉尺來衡量他們，（老趙）笑著說：『兒子不值得愛，值得愛的是道。』不因為愛而拖累身體，不因為愛而拖累心靈。蓮花的香氣充滿寺廟，寫出禮翁的吟唱。胡公書院在泰山腳下，玉尺和大禮溝通情意。陳癡和趙俊，兩人都沒有疑問，海陵呈現出一幅新的圖畫。我如果像先君一樣離去，您也不能久留。多少聲音在極樂世界響起，笙簫一片，開闢通往靈界的道路。留下詩歌作為認識您的憑證，請不要忘記。不要讓玉尺來衡量長短。』

傳述陳第事

(儀徴)于養浩

陳第，泰州的書生，愛好行善，也喜歡佛家和道家的言論。在冷淡蕭條中，盎然充滿春天的意趣。每天晚上學習，到亥時子時還不停止。吃素放生，但不禁止飲酒。對於酒的味道，對於經書的意義，如果有所領悟，（他）自己也不知道。臨終時穿著僧衣離去，自稱玉成子。

程宇光別傳

蔣元亮

程宇光，泰州的讀書人，考中順天鄉試的第一名。在京城，喜歡和英俊傑出的人士交往。讀書人中談論性理學的人很少。所說的話，或許不長久。程宇光偶然見到隱士談論身心性命的言論，覺得他的說法很奇特。回到泰州，見到玉尺並向他講述這些言論。玉尺心裡知道這些言論不對，但是看到程宇光氣勢很盛，就沒有和他爭辯。

【English Translation】 English version (Baojing) then disappeared and died. His mind was not inverted or confused. Baojing had five brothers, and he was the third. The others all studied and recited Buddhist scriptures, like celestial children, and were quite intelligent. After Baojing died, his spirit gradually dissipated. Zhu Zhuxian was his teacher, and they met in the school, often eating together. Ten years later, (Zhu Zhuxian) saw him in the Wu family's study. A year later, (Baojing) sent a carriage to visit (Zhu Zhuxian), (Baojing at this time) was already an old man with white hair, but his will was as pure as a child. He liked to read the 'Gaofeng's Sayings'. Baojing's father-in-law, Shi, and three to five of his brothers from near and far, mostly liked to chant the Buddha's name.

Ode to Elder Li

Chen Di

'With propriety, with propriety,' an old Zhao, with thin bones, pure and serene, walking steadily. He had three sons, some like him, some not like him. (I) used a jade ruler to measure them, (Old Zhao) smiled and said: 'Sons are not worth loving, what is worth loving is the Dao.' Not burdened by love for the body, not burdened by love for the mind. The fragrance of lotuses fills the temple, writing out the ode to Elder Li. Hugong Academy is at the foot of Mount Tai, the jade ruler and great propriety communicate feelings. Chen Chi and Zhao Jun, there is no doubt about either of them, Hailing presents a new picture. If I depart like my late father, you cannot stay long either. How many sounds rise in the Land of Bliss, a symphony of sheng and xiao, opening the path to the spiritual realm. Leave a poem as proof of knowing you, please do not forget. Do not let the jade ruler measure length.'

Account of Chen Di's Deeds

(Yizheng) Yu Yanghao

Chen Di, a scholar from Taizhou, loved doing good deeds and also liked the words of Buddhism and Taoism. In the midst of indifference and desolation, he was full of the joy of spring. Every night he studied until late at night. He was vegetarian and released living beings, but did not abstain from drinking. Regarding the taste of wine, regarding the meaning of scriptures, if he had any understanding, (he) himself did not know. On his deathbed, he departed wearing monastic robes, calling himself Yuchengzi.

Another Biography of Cheng Yuguang

Jiang Yuanliang

Cheng Yuguang, a scholar from Taizhou, passed the Shuntian provincial examination with the highest score. In the capital, he liked to associate with outstanding people. Among scholars, there were few who discussed metaphysics. What was said might not last long. Cheng Yuguang happened to see a recluse discussing the body, mind, nature, and life, and found his words very strange. Returning to Taizhou, he saw Yuchi and told him about these words. Yuchi knew in his heart that these words were wrong, but seeing that Cheng Yuguang's aura was very strong, he did not argue with him.

。乃著身心性命一卷。暢言三家。而各表其同異。既刊佈四方。宇光見之。乃折節歎服。稽首於前。曰君若得道。首當度我也。遂次第閱內典。與咫觀老人。以凈業相砥礪。自作輓聯云。入佛已遲。蓮品但求登下下。做人最苦。塵心那復剩些些。曾蓄素珠一串。香一瓣。命終時。顧家人取此物。持之而逝。曾以病至秦塘之雞園。叩青鸞子。示云。身何以病。心病之也。心何以病。身病之也。宇光歎服以為名言。為雞園弟子。號曰藍霄。雞園築屋。宇光書楹句以贈玉尺曰。垂老獲聞無上諦。此中成就許多人。筆意生動。精神躍躍紙上。

鐘培棟小傳

程宇光

余有問字弟子鐘生。名培棟。年少壯。氣清心厚。有志於三寶。聞玉尺之風。將赴雞園而一謁未果也。其兄死。則請余代乞玉尺作法以度之。未幾而培棟亦死矣。玉尺哀其志。祀之於雞園。而問培棟之生平于余。余曰。培棟。凈土中人也。氣象浺瀜。修持無跡。玉尺所著唸佛諸書。最喜讀之。久而益純。心身不遠矣。使天不促之以死。何一見之難哉。將率其眷屬。以求一行三昧於君也。卒之年。同治乙丑云。

十五洲初圖䟦

蔣元亮

大江南北之中。有洲焉。長數十里。寬亦十餘里。洲之北。熊姓莊屋在焉。熊有子曰秉志。陳

【現代漢語翻譯】 現代漢語譯本：於是他寫了一卷關於身、心、性、命的書，暢快地談論儒、釋、道三家，各自闡述它們的相同和不同之處。書刊印發行到各地后，程宇光看到這本書，便折服歎服，向前拜首說：『您如果得道，首先應當度化我。』於是他逐漸閱讀佛教經典，與咫觀老人一起用凈業互相勉勵。他自己寫了一副輓聯說：『入佛已遲，蓮品但求登下下；做人最苦，塵心那復剩些些。』他曾收藏一串素珠，一瓣香，臨命終時，囑咐家人取來這些東西，手持著去世。他曾因生病到秦塘的雞園，叩問青鸞子，青鸞子開示說：『身為什麼會生病？是心生病導致的。心為什麼會生病？是身生病導致的。』程宇光歎服，認為這是名言。他成為雞園的弟子，號稱藍霄。雞園建造房屋，程宇光寫楹聯贈送給玉尺說：『垂老獲聞無上諦，此中成就許多人。』筆意生動，精神躍然紙上。 鐘培棟小傳 程宇光 我有一個問字的弟子，姓鐘名培棟，年紀輕輕，身體強壯，氣質清明，心地淳厚，有志於佛法僧三寶（Buddha, Dharma, Sangha）。他聽聞玉尺（Yu Chi）的聲名，打算前往雞園拜見，但未能如願。他的哥哥去世后，便請我代為請求玉尺（Yu Chi）作法超度。沒過多久，培棟也去世了。玉尺（Yu Chi）哀悼他的志向，在雞園祭祀他，並向我詢問培棟的生平。我說：『培棟，是凈土中的人啊。』氣象平和，修行不留痕跡。玉尺（Yu Chi）所著的唸佛書籍，他最喜歡讀，讀久了就更加純熟，心身與佛不遠了。如果上天不讓他早逝，又何至於難以見到玉尺（Yu Chi）一面呢？他本打算帶領他的家眷，向您求得一行三昧（Samadhi of Oneness）。他去世的那年是同治乙丑年。 十五洲初圖跋 蔣元亮 大江南北的中間，有一個洲，長幾十里，寬也十餘里。洲的北面，熊姓的莊屋在那裡。熊有一個兒子叫秉志，陳

【English Translation】 English version: Thereupon, he wrote a volume on body, mind, nature, and life, freely discussing the three schools of Confucianism, Buddhism, and Taoism, each expounding their similarities and differences. After the book was printed and distributed everywhere, Cheng Yuguang saw it and was deeply impressed, bowing before him and saying, 'If you attain the Dao, you should first save me.' Then he gradually read Buddhist scriptures, encouraging each other with Elder Zhiguan in pure karma. He wrote a eulogy couplet himself, saying, 'Entering Buddhism is already late, I only seek to ascend the lowest rank of the lotus; Being a human is most bitter, how can worldly thoughts have any remnants?' He once collected a string of plain beads and a petal of incense. When he was about to die, he told his family to bring these things and passed away holding them. He once went to the Chicken Garden in Qintang because of illness and asked Qingluanzi, who instructed him, 'Why is the body sick? It is because the mind is sick. Why is the mind sick? It is because the body is sick.' Cheng Yuguang admired this and considered it a famous saying. He became a disciple of the Chicken Garden, named Lanxiao. When the Chicken Garden built a house, Cheng Yuguang wrote a楹聯(yinglian, couplet on vertical panels) to give to Yuchi (Yu Chi), saying, 'In old age, I heard the supreme truth, many people have achieved enlightenment here.' The brushstrokes are lively, and the spirit leaps onto the paper. A Brief Biography of Zhong Peidong Cheng Yuguang I have a disciple who asks about characters, named Zhong Peidong. He is young and strong, with a clear temperament and a kind heart, and has aspirations for the Three Jewels (Buddha, Dharma, Sangha). He heard of Yuchi's (Yu Chi) reputation and intended to visit the Chicken Garden, but he did not succeed. After his brother died, he asked me to request Yuchi (Yu Chi) to perform a ritual to liberate him. Not long after, Peidong also died. Yuchi (Yu Chi) mourned his ambition and enshrined him in the Chicken Garden, asking me about Peidong's life. I said, 'Peidong is a person of the Pure Land.' His demeanor was harmonious, and his cultivation left no trace. He liked to read Yuchi's (Yu Chi) books on reciting the Buddha's name the most, and he became more and more pure after reading them for a long time. His mind and body were not far from the Buddha. If heaven had not hastened his death, how difficult would it have been to see Yuchi (Yu Chi) once? He intended to lead his family to seek the Samadhi of Oneness (Samadhi of Oneness) from you. He died in the year of Yichou in the Tongzhi reign. Postscript to the Initial Map of Fifteen洲(zhou, continent/island) Jiang Yuanliang In the middle of the north and south of the Yangtze River, there is an洲(zhou, continent/island), which is dozens of miles long and more than ten miles wide. On the north side of the洲(zhou, continent/island), there is the Zhuang house of the Xiong family. Xiong has a son named Bingzhi, Chen

君培棟之流亞也。年少而志篤。抱才而信法。心依玉尺久矣。未及見。一旦而死。玉尺哀之。后以他事至洲。欲購竹園以隱居。欲見志而不可得。為初圖以識之。每一披覽如見志閱玉尺之書。念彌陀之號。精神相遇不遠也。

鄭老人別傳

胡鏡之

咫觀老人。妙空子之父也。籍江都。為廩貢生。年七十一。卒于雞園之彌勒殿。殮時。或聞空中有異香。妙空子不克送其終。士烺送之。既赴園中。遂與熊子澤春等。誦涅槃以超𥴱焉。明年水陸。首奉其名以入位。或言其仗道場三寶力。得入凈土中中。蓋神明示兆如此云。老人性謹慎。篤于宗族。能作行書古近體詩。晚而銳志于學佛。菸酒葷血皆斷。課佛甚勤。看經甚力。雖未證第一義。而心知之。用淺淺以引人。因而入佛者頗眾。與徐璧如程韜庵先生相往還。事青鸞子謹。生平境界。略見於詩。老人姓鄭氏。名應房。字駟卿。晚號且翁(住雞園一名曰藍光)。

於藍澄事略

(泰州)孫靈波

于養浩。一名守樸。又號藍澄。儀徴諸生。居雞園數十年。心平氣靜。晚遇妙空子等。遂作凈土課。綿綿不斷。后以病卒。雖涉獵道家。而心重佛法為第一。晚十餘年。頗有功于佛法雲。

憶守鏡老人詩並序

(湖南)曾傳鍇

萬兆熊。一名守鏡。江都監生。在雞園最久。與于守貞練東霞諸有道者習。既老矣。與修士接見。循循如孺子。與玉尺有凈土愿。自號靜安。唸佛四十八萬以迴向。自少壯每日坐香。至老不輟。作圓通道場二十五個月。恭敬誦持。毫無退怯。于雞園事。始終竭力。為第一功。或謂兆熊先作秦鬱林先生仙徒。后聞法華。再熏起佛因云。

仙翁故跡渺江流　　秦氏園空八景收 　故老幾人緣尚在　　圓通無礙鏡中游

陳定修事略

(通州)李漢卿

定修。陳氏子。籍江都。幼年入學。氣清才俊。忽感寒疾。不能起。有勸之依玉尺以終者。定修頷之。故得今名。雖不逾時而卒。佛因兆於此矣。𡩋之朱。通之潘。如之蔣。泰之周。皆有志有才。而猝然天折。晏子春秋云。叢蘭欲茂。秋霜悴之。玉尺經營刻藏事。嘆人才不足。歲祀諸君於水陸。宛轉悲思。穆然意遠。噫。

吳小泉

周國定

小泉。江都人。好往來壇墠。習讀誦。初作圓通期二十五月。兼立凈土壇。以唸佛為助。小泉既精心誦圓通。復自潛心凈土。因同行者少。故未能深入也。既二十五月畢。小泉復請每年一次。以二十五年為期。雖期未終而身死。然其志可嘉矣。水陸既開。小泉以道裝充表白者再。熏習于大乘已久。

【現代漢語翻譯】 現代漢語譯本 萬兆熊，又名守鏡，是江都的監生。他在雞園待的時間最長，與于守貞、練東霞等有道之士一同修行。年老之後，他以謙遜的態度像對待孩子一樣接待修士。他與玉尺（指人名或組織）有共同的凈土願望，自號靜安，唸佛四十八萬聲以求迴向。從年輕時起，他就每日坐香，直到老年也從未停止。他主持圓通道場二十五個月，恭敬地誦持，毫無退縮。在雞園的事物上，他始終竭盡全力，功勞最大。有人說，萬兆熊最初是秦鬱林先生的仙徒，後來聽聞法華（指《法華經》），再次熏習而生起佛的因緣。

仙翁的遺蹟渺茫地流逝在江河中，秦氏園林空曠，八景也隨之消失。 故舊之人還有幾位緣分尚在，（萬兆熊的靈魂）在圓通無礙的境界中像在鏡中一樣自由遊歷。

陳定修事略

（通州）李漢卿

陳定修，是陳家的兒子，籍貫江都。他從小入學，氣質清朗，才華俊逸。忽然得了寒病，不能起身。有人勸他依靠玉尺（指人名或組織）來度過餘生，陳定修點頭同意，因此才有了現在的名字。雖然不久就去世了，但佛的因緣已經顯現。如皋的朱某，通州的潘某，如皋的蔣某，泰州的周某，都志向遠大，才華橫溢，卻突然夭折。晏子的《春秋》中說，叢生的蘭花想要茂盛，卻被秋霜摧殘。玉尺（指人名或組織）經營刻藏之事，感嘆人才不足，每年都在水陸法會上祭祀各位，婉轉悲傷，思緒深遠。唉！

吳小泉

周國定

吳小泉，江都人。喜歡往來於壇墠（祭祀場所），習讀誦經。最初計劃進行圓通修行二十五個月，同時設立凈土壇，以唸佛作為輔助。吳小泉既精心誦讀圓通經典，又潛心修習凈土法門。因為同行者很少，所以未能深入。二十五個月結束后，吳小泉又請求每年進行一次，以二十五年為期。雖然期限未滿就去世了，但他的志向值得嘉獎。水陸法會開始后，吳小泉兩次身穿道士服裝擔任表白者。他熏習大乘佛法已經很久了。

【English Translation】 English version Wan Zhaoxiong, also known as Shoujing (Guardian of the Mirror), was a Jiansheng (student of the Imperial Academy) from Jiangdu. He stayed in Jiyuan (Chicken Garden) the longest, practicing with Yu Shouzhen, Lian Dongxia, and other virtuous individuals. In his old age, he received monks with a humble attitude, like treating them as children. He shared a Pure Land vow with Yuchi (Jade Ruler) (referring to a person or organization), calling himself Jing'an (Quiet Peace), and recited the Buddha's name 480,000 times to dedicate the merit. From his youth, he practiced Zuoxiang (seated meditation) daily, never ceasing even in old age. He presided over the Yuandao (Perfectly Penetrating) Dharma assembly for twenty-five months, reciting the scriptures respectfully and without any retreat. In the affairs of Jiyuan, he always exerted his utmost effort, making him the most meritorious. Some say that Wan Zhaoxiong was initially a disciple of the immortal Qin Yulin, but later, upon hearing the Lotus Sutra (referring to the 'Lotus Sutra'), he was again influenced and aroused the cause of Buddhahood.

The traces of the immortal are vaguely flowing in the rivers, and the Qin family's garden is empty, with the eight scenic views disappearing. Few of the old acquaintances still have affinity, and (Wan Zhaoxiong's soul) travels freely in the unobstructed realm of Yuandao, like wandering in a mirror.

A Brief Account of Chen Dingxiu

(Tongzhou) Li Hanqing

Chen Dingxiu was the son of the Chen family, with his ancestral home in Jiangdu. He entered school at a young age, possessing a clear spirit and outstanding talent. Suddenly, he contracted a cold disease and could not get up. Someone advised him to rely on Yuchi (Jade Ruler) (referring to a person or organization) to spend the rest of his life. Chen Dingxiu nodded in agreement, hence his current name. Although he died shortly after, the cause of Buddhahood had already manifested. Zhu of Rugao, Pan of Tongzhou, Jiang of Rugao, and Zhou of Taizhou, all had great ambitions and outstanding talents, but they suddenly died young. Yanzi's 'Spring and Autumn Annals' says, 'Clustered orchids want to flourish, but are withered by autumn frost.' Yuchi (referring to a person or organization) managed the affairs of engraving and storing scriptures, lamenting the lack of talent, and annually offered sacrifices to everyone at the Water and Land Dharma Assembly, with lingering sadness and distant thoughts. Alas!

Wu Xiaoquan

Zhou Guoding

Wu Xiaoquan was a native of Jiangdu. He liked to frequent altars and temples, and practiced reading and reciting scriptures. Initially, he planned to practice Yuandao for twenty-five months, and also established a Pure Land altar, using reciting the Buddha's name as an aid. Wu Xiaoquan meticulously recited the Yuandao classics and also devoted himself to cultivating the Pure Land Dharma. Because there were few companions, he could not delve deeply. After the twenty-five months were completed, Wu Xiaoquan requested to do it once a year, with a term of twenty-five years. Although he died before the term was completed, his aspiration is commendable. After the Water and Land Dharma Assembly began, Wu Xiaoquan twice wore Taoist attire to serve as the declarant. He had been influenced by Mahayana Buddhism for a long time.

其去也。蓋不出乎觀音勢至圓通方便而能自立也。噫。嘻。

吳抱惕

蔣元亮

吳抱惕。初為紅巾所陷。自拔而出。恨遇兇邪。自深懺悔。入雞園。勤奉香火。求唸佛法門。未能精通。思欲謝塵服。入道場。畢此一世以求道要。不能遂其愿。一旦命終。齋志以歿。品地未超。可惜哉。

韓士余傳

童葆澄

韓士余。江都人。往來揚城內外。兼習吏事。通音樂。而有志於凈土。全藏之刻也。玉尺得長者論于萬壽寺。臨取時。匇匇遺其尾本。閱時久矣。心不釋。士余忽至。玉尺問所往。曰揚城。能為致信于萬壽寺乎。曰能。既去。久之無訊息。士余有眷屬在張綱鎮。玉尺過之。其眷屬直取諸柜中而與之。吳中丞施刻此書。即據為底本。或曰。棗柏之刻全藏。自華嚴合論始。今亦從此始。殆奇遇矣。士余亦有奇氣。老而目昏。不多出。數年乃卒。時光緒丁丑也。

贊汪法如居士

(江都)徐國楨

汪善慶。浙之諸生也。初不信佛。見四十八鏡全藁。漸入法要。忽然勇猛。即舉彌陀四字為話頭。晝夜逼拶。溺器傾于榻而念不止。自謂透初關也。然亦非無所得。著藏龍集若干卷。自名法如雲。

嶽嶽其骨　　炯炯其光　　說趙州話　　游鄭公鄉 　武林之弼　　邗

【現代漢語翻譯】 現代漢語譯本：他（指往生者）的離去，大概沒有超出觀音（Guanyin，觀世音菩薩，代表慈悲）、勢至（Shizhi，大勢至菩薩，代表智慧）圓通方便的法門，而能夠完全依靠自身的力量。唉！可嘆啊！

吳抱惕

蔣元亮

吳抱惕，起初被紅巾軍所俘虜，後來設法逃脫。他痛恨遭遇兇惡邪事，因此深深地懺悔。進入雞園（可能指某寺廟或修行場所），勤懇地供奉香火，尋求唸佛的法門，但未能精通。他想辭去塵世的職務，進入道場，用這一生來求得修道的要領，但未能如願。最終壽終正寢，以齋戒的志向而去世。可惜的是，他的品位境界未能超越（輪迴）。

韓士余傳

童葆澄

韓士余，是江都人。他往來於揚州城內外，兼習官府事務，通曉音樂，並且有志於凈土法門。在雕刻全藏（Quan Zang，指全部佛經）的時候，玉尺（Yu Chi，人名）在萬壽寺得到了一位長者關於全藏的論述。在臨取書的時候，匆忙中遺失了尾本。時間已經很久了，玉尺心中一直放不下這件事。韓士余忽然來到，玉尺問他要去哪裡，韓士余回答說要去揚州城。玉尺問他是否能為自己把信送到萬壽寺，韓士余說能。韓士余離開后，很久都沒有訊息。韓士余有親屬在張綱鎮，玉尺路過那裡，他的親屬直接從櫃子中取出尾本交給了玉尺。吳中丞（Wu Zhongcheng，官名）出資雕刻這部書，就以這個尾本作為底本。有人說，棗柏（Zao Bai，地名）所刻的全藏，是從《華嚴合論》（Hua Yan He Lun，佛經名）開始的，現在也從這裡開始，這大概是一種奇遇吧。韓士余也有一種奇特的秉性，年老后眼睛昏花，很少出門，幾年后就去世了。時間是光緒丁丑年。

贊汪法如居士

（江都）徐國楨

汪善慶，是浙江的讀書人。起初不相信佛法，見到《四十八鏡全藁》（Si Shi Ba Jing Quan Gao，書名）后，逐漸進入佛法的要領。忽然變得勇猛精進，立即以『彌陀』（Mituo，阿彌陀佛的簡稱）四字作為話頭（Hua Tou，禪宗參禪的方法），晝夜不停地逼拶（Bi Za，逼迫追問，指精進用功）。即使溺器（Ni Qi，尿壺）傾倒在床榻上，唸佛也不停止。他自認為已經透過了初關（Chu Guan，禪宗用語，指初步開悟）。然而，他也並非沒有所得，著有《藏龍集》（Cang Long Ji，書名）若干卷，自己命名為法如（Fa Ru）。

高聳挺拔是他的風骨，炯炯有神是他的光芒。談論趙州禪師的禪語，游心於鄭公（Zheng Gong，人名）的故鄉。他是武林（Wu Lin，杭州的別稱）的賢才，邗（Han，古地名，指揚州）。

【English Translation】 English version: His departure (referring to the deceased) probably did not go beyond the expedient and all-pervasive methods of Guanyin (Avalokiteśvara, representing compassion) and Shizhi (Mahāsthāmaprāpta, representing wisdom), and was able to rely entirely on his own strength. Alas! What a pity!

Wu Baoti

Jiang Yuanliang

Wu Baoti was initially captured by the Red Turban Army, but later managed to escape. He hated encountering evil and wicked things, so he deeply repented. He entered Jiyuan (possibly referring to a temple or practice place), diligently offered incense, and sought the Dharma door of Buddha recitation, but failed to master it. He wanted to resign from worldly affairs and enter the monastery, using this life to seek the essentials of cultivation, but his wish was not fulfilled. In the end, he died peacefully, passing away with the aspiration of observing precepts. It is a pity that his level of attainment did not transcend (reincarnation).

Biography of Han Shiyu

Tong Bao Cheng

Han Shiyu was a native of Jiangdu. He traveled in and out of Yangzhou city, also studying official affairs, and was knowledgeable in music, and had aspirations for the Pure Land Dharma. During the carving of the Quan Zang (Complete Canon), Yu Chi (person's name) obtained a discourse on the Quan Zang from an elder at Wanshou Temple. When he was about to retrieve the book, he hastily lost the final volume. A long time had passed, and Yu Chi could not let go of this matter in his heart. Han Shiyu suddenly arrived, and Yu Chi asked him where he was going. Han Shiyu replied that he was going to Yangzhou city. Yu Chi asked him if he could deliver a letter to Wanshou Temple for him, and Han Shiyu said he could. After Han Shiyu left, there was no news for a long time. Han Shiyu had relatives in Zhanggang Town, and Yu Chi passed by there. His relatives directly took the final volume from the cabinet and gave it to Yu Chi. Wu Zhongcheng (official title) funded the carving of this book, and used this final volume as the base text. Some say that the Quan Zang carved in Zaobai (place name) began with the Huayan Helun (Avatamsaka Sutra Commentary), and now it also begins here, which is probably a miraculous encounter. Han Shiyu also had a peculiar disposition, and his eyes became dim in his old age, and he rarely went out. He passed away a few years later. The time was the Dingchou year of the Guangxu era.

In Praise of Layman Wang Faru

(Jiangdu) Xu Guozhen

Wang Shanqing was a scholar from Zhejiang. Initially, he did not believe in Buddhism. After seeing the Si Shi Ba Jing Quan Gao (Forty-Eight Mirror Complete Draft), he gradually entered the essentials of the Dharma. He suddenly became courageous and diligent, immediately taking the four characters 'Mituo' (short for Amitābha) as a Hua Tou (Koan, a Chan Buddhist meditation technique), relentlessly pressing and questioning day and night. Even when the chamber pot (Ni Qi, urinal) overturned on the bed, he did not stop reciting the Buddha's name. He considered himself to have passed the initial barrier (Chu Guan, Chan Buddhist term, referring to initial enlightenment). However, he was not without gain, having written several volumes of the Cang Long Ji (Hidden Dragon Collection), naming himself Faru.

Lofty and upright are his bones, bright and radiant is his light. He speaks the words of Zen Master Zhaozhou, and his mind wanders in the homeland of Zheng Gong (person's name). He is a talent of Wulin (another name for Hangzhou), Han (ancient place name, referring to Yangzhou).

上之芳　　死而未罷　　經籍之光

徐訓導小傳

(通州)潘一山

徐國楨。字璧如。別名西來。江都文生。就職訓導。蚤年有瘡報。懺罪為善。兵警中。唸佛訊息。從呂四達磚橋。國楨實開其機。而許中亟乃釗贊成之。許樾身王荃汪善慶和之。咫觀老人移宇光鳴皋映帶之。頗見一時善機之轉。江以北。水陸之道場。藏經之書本。推其端倪。實基於此。而人不知也。國楨后為焦山救生局員。在大江南北之中。多接見英奇卓越之士。遂卒于山。生平凈愿甚勤。幼女守貞。亦有修行之志。

胡槎仙事略

冒同慶

槎仙。姓胡氏。江寧人。篤志為善。紅巾之猖獗也。避兵警者轉徙流離。觸鋒𨦵而遂死者以萬萬計。玉尺與槎仙及孫慕蓮三人。以實行善事相砥礪。愿于海濵。共護生機。以保通泰如一帶避兵警之善根眾生。而振起其修行氣脈。其時鄭王許汪徐。翕聚而談凈土。誦護國經。高氏與僧清徹。映帶其間。甚盛也。無何。瓜洲鎮江之賊敗。金陵收復。數年後。復故土者紛紛。而海東之訊息。亦漸杳矣。王居淮。許宦于江廣。汪住揚城。徐司焦山放生。鄭出家。孫乃自居鎮江之故土。胡由江南至石港。由石港至江南。卒于江南新開之田。而不能再晤。可惜哉。胡之女。生而白髮。決志

【現代漢語翻譯】 現代漢語譯本： 上之芳，死後精神不滅，經書典籍的光輝永存。

徐訓導小傳

(通州)潘一山

徐國楨（Xu Guozhen），字璧如（Biru），別名西來（Xilai），是江都（Jiangdu）的文生。他擔任訓導一職。早年患有瘡病，通過懺悔罪過、行善積德來消災。在兵荒馬亂中，他一心念佛。從呂四（Lvsi）到磚橋（Zhuanqiao）的唸佛風氣，實際上是由徐國楨開啟的，而許中亟（Xu Zhongji）則贊成並促成了此事。許樾身（Xu Yueshen）、王荃（Wang Quan）、汪善慶（Wang Shanqing）等人也積極響應。咫觀老人（Zhiguan Laoren）將宇光（Yuguang）移至鳴皋（Minggao）來映襯此事。可見當時行善之風盛行一時。江北一帶，水陸兩路的道場，以及藏經的書本，追溯其源頭，實際上都基於此事，只是人們不知道罷了。徐國楨後來擔任焦山（Jiaoshan）救生局的成員，在大江南北之間，多次會見英俊傑出之士，最終在焦山去世。他生平凈土願力非常勤懇，他的妻子守貞（Shouzhen）也有修行的志向。

胡槎仙事略

冒同慶

槎仙（Chaxian），姓胡（Hu），是江寧（Jiangning）人。他立志行善。紅巾軍猖獗的時候，躲避戰亂的人們四處流離失所，因戰亂而死的人數以萬計。玉尺（Yuchi）與槎仙及孫慕蓮（Sun Mulian）三人，以實行善事互相勉勵。他們發願在海邊，共同保護生機，以保佑通泰（Tongtai）一帶躲避戰亂的善良百姓，並振興他們的修行氣脈。當時，鄭（Zheng）、王（Wang）、許（Xu）、汪（Wang）、徐（Xu）等人聚集在一起談論凈土，誦讀護國經。高氏（Gao）與僧人清徹（Qingche）也在其中相互映襯，場面非常盛大。不久，瓜洲（Guazhou）、鎮江（Zhenjiang）的賊寇被打敗，金陵（Jinling）被收復。幾年后，返回故土的人們紛紛出現，而海東（Haidong）的訊息也漸漸杳無音信。王（Wang）居住在淮（Huai），許（Xu）在江廣（Jiangguang）做官，汪（Wang）住在揚城（Yangcheng），徐（Xu）在焦山（Jiaoshan）主持放生，鄭（Zheng）出家，孫（Sun）則居住在鎮江（Zhenjiang）的故土。胡（Hu）從江南（Jiangnan）到石港（Shigang），又從石港（Shigang）到江南（Jiangnan），最終在新開墾的田地中去世，再也沒有機會相見，真是可惜啊。胡（Hu）的女兒，生下來就是白髮，決心……

【English Translation】 English version: The fragrance of virtue lingers on; though death has come, it does not cease. The light of scriptures and books endures.

A Brief Biography of Instructor Xu

(Tongzhou) Pan Yishan

Xu Guozhen, styled Biru, also known as Xilai, was a scholar from Jiangdu. He served as an instructor. In his early years, he suffered from sores and repented of his sins, doing good deeds to alleviate his suffering. Amidst the chaos of war, he focused on reciting the Buddha's name. The practice of reciting Buddha's name from Lvsi to Zhuanqiao was actually initiated by Xu Guozhen, and Xu Zhongji approved and facilitated it. Xu Yueshen, Wang Quan, and Wang Shanqing also actively responded. Old Man Zhiguan moved Yuguang to Minggao to complement this endeavor. It can be seen that the practice of doing good deeds was prevalent at that time. In the Jiangbei area, the monasteries on both land and water routes, as well as the scriptures and books stored, can be traced back to this event, though people are unaware of it. Later, Xu Guozhen served as a member of the Jiao Mountain Rescue Bureau, where he met many outstanding individuals in the areas north and south of the Yangtze River. He eventually passed away on Jiao Mountain. Throughout his life, he was diligent in his vows to the Pure Land. His wife, Shouzhen, also had aspirations for spiritual practice.

A Brief Account of Hu Chaxian

Mao Tongqing

Chaxian, whose surname was Hu, was from Jiangning. He was determined to do good deeds. During the rampage of the Red Turbans, people fleeing from the war were displaced and suffered greatly, with countless deaths. Yuchi, Chaxian, and Sun Mulian encouraged each other to perform good deeds. They vowed to protect life together by the sea, in order to protect the kind people fleeing from the war in the Tongtai area, and to revitalize their spiritual practice. At that time, Zheng, Wang, Xu, Wang, and Xu gathered together to discuss the Pure Land and recite the Sutra for the Protection of the Nation. Gao and the monk Qingche also complemented each other in this endeavor, and the scene was very grand. Soon after, the bandits in Guazhou and Zhenjiang were defeated, and Jinling was recovered. A few years later, people returned to their homelands one after another, but news from Haidong gradually disappeared. Wang lived in Huai, Xu served as an official in Jiangguang, Wang lived in Yangcheng, Xu presided over the release of life at Jiao Mountain, Zheng became a monk, and Sun lived in his homeland in Zhenjiang. Hu went from Jiangnan to Shigang, and from Shigang to Jiangnan, eventually passing away in the newly reclaimed fields, never having the chance to meet again, which is truly a pity. Hu's daughter was born with white hair and resolved to...

修西。亦熏于乃父教也。香光中精神往來。熏發必多矣。

何琴軒

(如皋)石　麟

何君。如邑諸生也。性迂拙而有大志。才不足以濟其用。每悒悒然。常心繫凈土。勸人受菩薩戒以成就凈土。未能純其修也。於三教聖人。互相異同處。未得其要領。欲兼宏之。致書雞園。千萬語。悲苦之心。愍眾生。依戀經藏。殆無有能及其愚者。數月無訊息。問之。杳然已長逝。悲哉。

序蔣元亮無量壽佛十頌

(江都)熊潤生

世之作凈土文者。或筆不高。或不見快。或學不優。故所述不足動高才生之聽。妙公病之。于如皋得蔣生十頌。乃嘆爲傑作矣。蔣生。名元亮。字步陶。食餼蚤。喪偶不再娶。甫三十餘。遂卒。其補志及詩歌吾未見。見其無量壽佛十頌而已。元亮生而穎異。知見甚正直。未聞佛法時。不欺因果。嶄然見頭角矣。經史之外。如水經注說文各邑志乘。多留心考覈。文筆傑出。詩字雄古有神。非如皋一邑之士也。然一邑之士。無不仰信焉。將出游于江上。經營藏經。事緣未集。而病早乘之。以至於死。乃獨以文傳。可哀已。抱負冠一時。神明清極而有用。入佛法不三年也。已能哮吼。師子兒哉。館中教生徒。晚飯畢。不令人在左右。手內典一冊。倦則依床。以燈就之。往

【現代漢語翻譯】 現代漢語譯本： 修西，也受到他父親的教誨薰陶。在香光中精神往來，薰陶啓發一定很多。

何琴軒

（如皋）石麟

何君，是如皋縣的學生。性格迂腐笨拙卻有遠大志向，才華不足以實現他的抱負，常常憂鬱不樂。他一直心繫凈土（Sukhavati），勸人受菩薩戒（Bodhisattva vows）以成就凈土，但未能完全專注于修行。對於儒釋道三教聖人，在互相差異和相同之處，未能掌握其要領，想要兼顧弘揚。他給雞園寫信，說了千言萬語，表達了悲苦的心情，憐憫眾生，依戀經藏，恐怕沒有人能比得上他的愚誠。幾個月沒有訊息，詢問他，卻已然長逝。可悲啊。

序蔣元亮無量壽佛（Amitayus Buddha）十頌

（江都）熊潤生

世上寫凈土文的人，有的文筆不高，有的見解不快，有的學識不精，所以所寫的文章不足以打動高才生的聽聞。妙公對此感到遺憾。在如皋得到蔣生（Jiang Sheng）的十頌，於是讚歎為傑作。蔣生，名元亮（Yuanliang），字步陶（Butao），是領官府津貼的生員，早年喪偶不再娶，剛三十多歲，就去世了。他的補志和詩歌我沒有見過，只見過他的無量壽佛十頌而已。元亮生來就聰穎特異，知見非常正直，未曾聽聞佛法時，就不做違背因果的事情，很早就顯露出頭角。經史之外，如《水經注》、《說文》和各地方誌，都留心考證。文筆傑出，詩字雄健古樸而有神韻，不只是如皋一縣的人才。然而如皋一縣的人，沒有不仰慕信任他的。他將要出遊到江上，經營藏經之事，事情還沒有辦成，就因病早逝。只能以文章傳世，真是可悲啊。他的抱負冠絕一時，精神清明至極而有用，進入佛法不到三年，就已經能像獅子一樣吼叫，真是獅子幼崽啊。他在學館中教學生，晚飯後，不讓人在左右，手裡拿著佛典一冊，疲倦了就靠在床上，點燈閱讀。往

【English Translation】 English version: Xiuxi was also influenced by his father's teachings. His spiritual interactions in Xiangguang (Fragrant Light) must have been very enriching.

He Qinxuan

(Rugao) Shi Lin

He Jun, was a student from Rugao County. He was eccentric and clumsy but had great ambitions. His talent was insufficient to fulfill his aspirations, and he was often depressed. He was always mindful of Sukhavati (Pure Land), and encouraged people to take Bodhisattva vows to achieve rebirth in the Pure Land, but he was unable to fully focus on his practice. Regarding the differences and similarities among the sages of Confucianism, Buddhism, and Taoism, he did not grasp the essentials and wanted to promote them all. He wrote a letter to Jiyuan (Chicken Garden), expressing thousands of words, his sorrowful heart, his compassion for sentient beings, and his attachment to the scriptures. Perhaps no one could match his sincerity. After several months without news, when asked about him, he had already passed away. How sad.

Preface to Jiang Yuanliang's Ten Hymns to Amitayus Buddha

(Jiangdu) Xiong Runsheng

Those in the world who write Pure Land texts, some have poor writing skills, some have slow insights, and some have insufficient learning, so their writings are not enough to move the ears of talented scholars. Miaogong (Wonderful Master) lamented this. In Rugao, he obtained Jiang Sheng's ten hymns and praised them as masterpieces. Jiang Sheng, named Yuanliang, styled Butao, was a student receiving government subsidies. He lost his wife early and did not remarry. He died just over thirty years old. I have not seen his biographical notes and poems, only his Ten Hymns to Amitayus Buddha. Yuanliang was born intelligent and extraordinary, and his views were very upright. Even before hearing the Buddha's teachings, he did not deceive cause and effect, and he showed his potential early on. Besides the classics and histories, he paid close attention to examining works such as the Shui Jing Zhu (Commentary on the Water Classic), Shuowen (Explanation of Characters), and local gazetteers. His writing was outstanding, and his poetry was vigorous, ancient, and spiritual, not just the talent of one county of Rugao. However, the people of Rugao County all admired and trusted him. He was about to travel to the Jiang (Yangtze) River to manage the affairs of collecting scriptures, but before the matter could be completed, he was struck by illness and died early. He can only be remembered through his writings, which is truly sad. His aspirations were unmatched in his time, his spirit was clear and extremely useful, and he had only entered Buddhism for less than three years. He was already able to roar like a lion, truly a lion cub. He taught students in the school, and after dinner, he did not allow anyone to be around him. He held a Buddhist scripture in his hand, and when tired, he leaned on the bed and read it by the lamp. Going

往膏燼天明。卷猶在手。蓋其精進如此。故未見其止也。游妙公之門不以諛。遇不可。或侃侃有言。言必以禮。即其言。考其行。長令人思云。其十頌曰。

悲願第一

光明一際　　誰佛誰生　　東西凈穢　　現此化城 　無始以來　　互為眷屬　　愍彼昏衢　　然斯寶燭 　非一光明　　非眾光明　　愿光交羅　　攝盡有情

勝因第二

不立語言　　不廢文字　　十面縱橫　　無非佛事 　于苦世界　　現妙音聲　　聲中說法　　勸我西行 　無東無西　　全付一佛　　即此娑婆　　了不可得

持名第三

謂佛無情　　何以住世　　謂佛有情　　孰取孰棄 　一念相應　　心現九蓮　　瞬而失之　　十萬八千 　韻滿乾坤　　香薰庭戶　　心心不斷　　非新非故

感應第四

佛遠乎哉　　人人皆聖　　就而呼之　　乃無一應 　使佛應我　　如我應之　　頃刻成花　　何葉何枝 　一母千乳　　日哺其子　　子欲求乳　　張口即是

接引第五

掐斷苦根　　推開情梏　　一切眾生　　大夢同覺 　佛非聖者　　生豈凡夫　　𢹂手同歸　　竭盡無餘 　不知主賓　　亦非先後　　法報化身　　一齊授手

往生第六

憶佛唸佛　　佛不立我　　本以凈因

【現代漢語翻譯】 現代漢語譯本： 蠟燭燃盡，天色破曉，經卷依然拿在手中。可見他精進如此，所以未曾見到他停止。在游妙公（一位德高望重的僧人）門下，不以諂媚取悅，遇到不合宜的事情，總是正直敢言，言語必定合乎禮儀。考察他的言論，檢驗他的行為，總是令人思念不已。他的十首頌歌如下：

悲願第一

光明遍照整個法界，哪裡還有佛和眾生的分別？東方和西方，凈土和穢土，都顯現為佛所化現的城池。 從無始以來，眾生互相成為親屬。憐憫他們沉溺於黑暗的歧途，因此點燃這珍貴的明燈。 光明不是單一的，也不是眾多的。愿這光明交相輝映，攝受所有的有情眾生。

勝因第二

不執著于語言，也不廢棄文字。十方上下縱橫交錯，無一不是佛事。 在這充滿苦難的世界，顯現微妙的音聲。在音聲中說法，勸導我們往生西方。 沒有東方也沒有西方，完全託付給阿彌陀佛（Amitabha）。當下這個娑婆世界（Saha world），實際上是不可得的。

持名第三

如果說佛沒有情感，為何還要住世？如果說佛有情感，那麼佛又該選擇誰，拋棄誰呢？ 一念與佛相應，心中便顯現九品蓮花。如果瞬間失去正念，就會迷失到十萬八千里之外。 唸佛的聲音充滿天地，唸佛的香氣薰染庭院門戶。心中唸唸不斷，既不是新的，也不是舊的。

感應第四

佛離我們很遠嗎？其實每個人都具有成聖的潛質。即使靠近呼喚他，也可能得不到迴應。 要讓佛迴應我，就像我回應佛一樣。頃刻之間就能開出蓮花，又何必區分花葉花枝？ 一位母親用千萬乳房，日夜哺育她的孩子。孩子想要喝奶，張開嘴就可以了。

接引第五

掐斷痛苦的根源，推開情感的枷鎖。一切眾生，都在同一場大夢中覺醒。 佛不是高高在上的聖者，眾生也不是低下的凡夫。攜手一同迴歸，竭盡所有力量，不留餘地。 不知誰是主人，誰是客人，也沒有先後之分。法身（Dharmakaya）、報身（Sambhogakaya）、化身（Nirmanakaya），一齊伸出援手。

往生第六

憶念佛，稱念佛，佛不會為我設立任何障礙。本來就是以清凈的因

【English Translation】 English version: As the candle burned out and dawn approached, the scripture remained in hand. Such was his diligence, that he was never seen to stop. In the school of You Miaogong (a virtuous and respected monk), he did not flatter. When encountering impropriety, he spoke frankly and respectfully. Examining his words and deeds, one is always filled with longing. His ten hymns are as follows:

First: Vow of Compassion

With light illuminating the entire realm, who is Buddha and who is sentient being? East and West, pure and impure lands, all manifest as the city transformed by the Buddha. Since beginningless time, beings have been relatives to one another. Pitying those lost in the dark crossroads, we light this precious lamp. The light is not singular, nor is it multiple. May the lights interweave, encompassing all sentient beings.

Second: Superior Cause

Not clinging to language, nor abandoning words. In all directions, up and down, nothing is not a Buddha-activity. In this world of suffering, manifesting wondrous sounds. Speaking Dharma in the sounds, urging us to go West. There is no East, no West, entrusting entirely to Amitabha (Amitabha). This very Saha world (Saha world) is ultimately unattainable.

Third: Holding the Name

If the Buddha is said to be without feeling, why does he remain in the world? If the Buddha is said to have feeling, whom should he choose and whom should he abandon? With one thought in accord, the mind manifests nine lotuses. If lost for a moment, one strays a hundred thousand and eight thousand miles. The sound fills the universe, the fragrance perfumes the courtyard. Thought after thought, unceasing, neither new nor old.

Fourth: Response

Is the Buddha far away? In truth, everyone has the potential to be a sage. Even calling out to him nearby, there may be no response. To make the Buddha respond to me, I must respond to the Buddha. In an instant, a lotus can bloom; why distinguish leaf from branch? A mother with a thousand breasts, nourishes her children day and night. When a child wants milk, opening its mouth is all that is needed.

Fifth: Reception

Sever the root of suffering, push open the shackles of emotion. All sentient beings awaken from the same great dream. The Buddha is not a lofty sage, nor are beings lowly mortals. Hand in hand, returning together, exhausting all strength, leaving nothing behind. Not knowing who is host and who is guest, nor is there precedence. Dharmakaya (Dharmakaya), Sambhogakaya (Sambhogakaya), Nirmanakaya (Nirmanakaya), all extend a helping hand together.

Sixth: Rebirth

Remembering the Buddha, reciting the Buddha's name, the Buddha sets no obstacles for me. Originally, it is with pure cause

成斯勝果 　花色花光　　了了分明　　慈悲攝受　　生入無生 　浩浩劫波　　紛紛彼此　　一念還源　　不勞彈指

法言第七

百億蓮花　　互灌光明　　一一花中　　流佛音聲 　見相兩空　　是名壽者　　無量光明　　說此般若 　法筵清眾　　大海潮音　　遍十方界　　云何不聞

品位第八

本無人天　　唯有池蓮　　花開即佛　　見何有焉 　高低同觀　　巧拙一手　　失乳之兒　　盡遇慈母 　一心當令　　三障本空　　九品是一　　位位圓融

善友第九

蓮花剎海　　涌現毫端　　於一剎中　　普集人天 　衣裓香花　　諸上妙供　　此往彼來　　而無所動 　燁燁花開　　光照恒沙　　無一無異　　非自非他

宏法第十

一切國土　　有漏所生　　諸妄消亡　　一真圓成 　依真而住　　豈緣三受　　此樂已極　　不知其有 　巍巍神力　　妙用難停　　秘密周護　　本願常靈

論生前七事憶潘君

(通州)李漢卿

潘君。州之文生也。生平謹篤。銳志入佛。雖才氣不足以副之。而志深悲切。渾然一真。生前七之作。君預焉。封其牒。命妻守之。臨終。念不改。焚牒而逝。逝之先。見三寶像云。

孫蘭舫小事記

(

【現代漢語翻譯】 現代漢語譯本 　　成就殊勝的果實 　花朵的顏色和光芒，清清楚楚，明明白白。以慈悲之心攝受一切，從有生進入無生之境。 　漫長無盡的時間，紛紛擾擾的彼此關係，一念之間迴歸本源，無需費力。

法言第七

百億蓮花，互相灌注光明。每一朵蓮花中，流淌出佛的音聲。 　能見之相與所見之相皆空，這便是所謂的壽者（長壽之人）。無量的光明，宣說這般若（智慧）。 　佛法的宴席上清凈的大眾，如同大海的潮音，遍佈十方世界，怎麼會聽不到呢？

品位第八

本來就沒有人天（人和天人），只有池塘中的蓮花。蓮花開放即是佛，還有什麼可見的呢？ 　高低貴賤都一樣看待，精巧笨拙都是一隻手。失去乳汁的嬰兒，都能遇到慈愛的母親。 　一心應當使三障（煩惱障、業障、報障）本來空寂。九品往生實則是一，每個品位都圓滿融合。

善友第九

蓮花莊嚴的剎土如大海般，在毫毛的末端涌現。在一個剎土之中，普遍聚集人天（人和天人）。 　用衣袖盛滿香花，以及各種殊勝的供品。從這裡到那裡，而本體卻無所動搖。 　蓮花盛開，光芒照耀恒河沙數的世界。無一也無異，非自也非他。

弘法第十

一切國土，都是由有漏之業所生。各種虛妄消亡，一真法界圓滿成就。 　依真如而安住，怎麼還會執著於三種感受（苦受、樂受、不苦不樂受）呢？這種快樂已經到了極點，甚至忘記了它的存在。 　偉大殊勝的神力，微妙的作用難以停止。秘密地周全守護，根本的誓願永遠靈驗。

論生前七事憶潘君

(通州)李漢卿

潘君，是通州的一位讀書人。一生謹慎篤實，立志學佛。雖然才氣不足以支撐他的志向，但他的志向深刻而悲切，渾然天成。生前所作的七件事，潘君參與其中。他封存了記錄這些事情的文書，命令妻子守護它。臨終時，信念沒有改變，焚燒文書而逝。去世之前，他看見了三寶（佛、法、僧）的形象。

孫蘭舫小事記

(

【English Translation】 English version 　　Accomplishing Supreme Fruits 　The colors and light of the flowers, clearly and distinctly. Embracing with compassion, entering non-birth from birth. 　Vast kalpas, the myriad differences between beings, returning to the source in a single thought, without the slightest effort.

Discourse on Dharma, Seventh

Hundreds of millions of lotus flowers, mutually irrigating light. From each flower, flows the voice of the Buddha. 　Seeing the appearance and the seen are both empty, this is called a 'long-lived one' (Shou Zhe). Immeasurable light, speaks of this Prajna (wisdom). 　At the Dharma assembly, the pure assembly, like the tide of the great ocean, pervades the ten directions. How can it not be heard?

Grades, Eighth

Originally there were no humans or devas (gods), only lotus flowers in the pond. The flower blooming is the Buddha, what else is there to see? 　High and low are viewed the same, skillful and clumsy are from the same hand. The child who has lost its milk, will surely meet a loving mother. 　With one mind, let the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) be originally empty. The nine grades are one, each grade is perfectly integrated.

Good Friends, Ninth

Lotus flower lands, like an ocean, emerge from the tip of a hair. Within one land, universally gathering humans and devas (gods). 　Sleeves filled with fragrant flowers, and all kinds of wonderful offerings. Coming and going, yet without moving. 　The flowers bloom brilliantly, their light shines upon countless sands. Neither one nor different, neither self nor other.

Propagating the Dharma, Tenth

All lands, are born from defiled karma. All delusions disappear, the one true realm is perfectly accomplished. 　Relying on the true nature to abide, how can one be attached to the three feelings (suffering, pleasure, neither suffering nor pleasure)? This joy has reached its peak, one forgets its existence. 　The majestic divine power, its wondrous function is difficult to stop. Secretly and completely protecting, the original vow is always efficacious.

On the Seven Matters Before Death, Remembering Pan Jun

(Tongzhou) Li Hanqing

Pan Jun, was a scholar from Tongzhou. Throughout his life, he was cautious and sincere, determined to study Buddhism. Although his talent was not enough to support his ambition, his ambition was deep and compassionate, naturally pure. Pan Jun participated in the seven things he did before his death. He sealed the documents recording these matters and ordered his wife to guard them. At the time of his death, his faith did not change, and he burned the documents and passed away. Before his death, he saw the images of the Three Jewels (Buddha, Dharma, Sangha).

Small Records of Sun Lanfang

(

甘泉)梅香國

孫君蘭舫。幼讀書。長為童子師。效能豪飲。善談論。聞雞園玉尺之風。不遠䟦涉而依焉。遂盡棄其豪談善飲之習。而純心受學。從游白下。舟中校夢遊集。見萬里無寸草句。大疑之。道念益堅。從游武林。襄事于經坊。猝然而死。死之前。因果較然也。于凈土一門。熏習年餘。所鈔玉尺凈土詩。以千計。每鈔一首。必涵泳其詞義而後運筆。蓋九品之蓮花香又吐焉。玉尺祀之於蔣潘二子之次。併爲文以招之。

書周君事示同人

(如皋)石　麟

周國定。泰州人。讀儒書未竟。游雞園。因緣遇妙公。遂信佛法。以未能專力于第一義為憾耳。為人之心亦切。用心或過。則機事現而神太銳矣。於水陸道場。及藏經。有立功之處。為來複門庭。支援年餘。不留餘力。靈機本一。未返本而遽終。可惜哉。其亡也。以丙子七月。坐聽唸佛而逝。

新建蕭君事蹟

一　愿

蕭君。江西新建人也。光緒丁丑。年五十歲。三月四日病。越三日。卒于沙溝寓齋。唸佛而逝。生平于佛法頗懇切。曾一赴雞園。與其同邑馬君。同依玉尺。馬君述之。從容而逝。頗近作家也。

程松巖童亦舟兩人小記

(甘泉)梅香國

將欲自奮於一路。則必懇切併力破境界以入

【現代漢語翻譯】 現代漢語譯本

甘泉)梅香國

孫君蘭舫，年幼時讀書，長大后成為私塾老師。性格豪爽，擅長飲酒，善於談論。聽聞雞園玉尺（Jiyuan Yuchi，雞園寺的玉尺禪師）的風範，不遠千里跋涉前往依止。於是完全拋棄了豪爽健談、嗜酒的習慣，一心一意地學習。跟隨玉尺禪師在白下（Baixia，南京的古稱）遊學，在船上校對《夢遊集》時，看到『萬里無寸草』的句子，深感疑惑，求道的信念更加堅定。之後跟隨玉尺禪師在武林（Wulin，杭州的古稱）遊學，襄助經坊事務。突然去世，去世之前，因果報應的顯現非常明顯。在凈土法門熏習一年多，所抄寫的玉尺禪師的凈土詩，以千計。每抄寫一首，必定深入理解其詞義而後才動筆。大概是九品蓮花的香氣又散發出來了。玉尺禪師將他供奉在蔣潘二位弟子之後，並寫文章來招魂。

書周君事示同人

(如皋)石　麟

周國定，泰州人。儒家書籍尚未讀完，便遊學雞園。因緣際會遇到妙公（Miaogong，指妙公和尚），於是信奉佛法。只遺憾未能專心致力於第一義諦。為人心地也很懇切，但用心有時過度，則鋒芒畢露而精神過於銳利。在水陸道場以及藏經方面，都有立功之處。為來複門庭（Laifu Menting，可能指某個寺廟或修行場所）支援了一年多，不遺餘力。靈機本是一體，未能返本歸源就遽然離世，實在可惜。他去世時，是丙子年七月，坐著聽唸佛號而逝世。

新建蕭君事蹟

一　愿

蕭君，江西新建人。光緒丁丑年，五旬。三月初四生病，過了三天，在沙溝的寓所去世。唸佛而逝。生平對佛法頗為懇切。曾前往雞園一次，與其同鄉馬君，一同依止玉尺禪師。馬君敘述他的情況，他從容而逝，頗有修行人的風範。

程松巖童亦舟兩人小記

(甘泉)梅香國

將要奮發于這一條道路，就必須懇切併力地破除境界才能進入。

【English Translation】 English version

Ganquan) Mei Xiangguo

Sun Jun Lanfang, studied in his youth and became a private tutor when he grew up. He had a generous personality, was good at drinking, and enjoyed discussions. Hearing of the virtue of Yuchi (Yuchi, Zen Master Yuchi of Jiyuan Temple) of Jiyuan Temple, he traveled far to rely on him. He then completely abandoned his habits of being generous, talkative, and fond of drinking, and wholeheartedly devoted himself to learning. He followed Zen Master Yuchi to study in Baixia (Baixia, ancient name of Nanjing), and while proofreading the 'Dream Journey Collection' on the boat, he was deeply puzzled by the sentence 'Ten thousand miles without a blade of grass', which strengthened his determination to seek the Tao. Later, he followed Zen Master Yuchi to study in Wulin (Wulin, ancient name of Hangzhou), assisting in the affairs of the Sutra Printing House. He died suddenly, and before his death, the manifestation of karma was very clear. After studying the Pure Land Dharma door for more than a year, he copied thousands of Pure Land poems by Zen Master Yuchi. Every time he copied a poem, he would deeply understand its meaning before writing. It seems that the fragrance of the nine-grade lotus flower was emitted again. Zen Master Yuchi enshrined him after his two disciples, Jiang and Pan, and wrote an article to summon his soul.

Writing about Zhou Jun to show to colleagues

(Rugao) Shi Lin

Zhou Guoding was from Taizhou. Before finishing his Confucian studies, he traveled to Jiyuan Temple. By chance, he met Master Miaogong (Miaogong, referring to Monk Miaogong), and then believed in Buddhism. He only regretted not being able to concentrate on the ultimate truth. He was also very sincere in his heart, but sometimes he used his mind too much, which made him too sharp. He made contributions to the Water and Land Dharma Assembly and the Tripitaka. He supported Laifu Menting (Laifu Menting, possibly referring to a temple or practice place) for more than a year, sparing no effort. The spiritual mechanism was originally one, but it was a pity that he died before returning to the source. He passed away in the seventh month of the Bingzi year, sitting and listening to the recitation of Buddha's name.

Deeds of Xiao Jun of Xinjian

One Wish

Xiao Jun was from Xinjian, Jiangxi. In the Guangxu Dingchou year, he was fifty years old. He fell ill on the fourth day of the third month and died three days later in his residence in Shagou. He passed away while reciting the Buddha's name. He was very sincere in Buddhism throughout his life. He once went to Jiyuan Temple with his fellow villager Ma Jun, and together they relied on Zen Master Yuchi. Ma Jun described his situation, and he passed away calmly, with the demeanor of a practitioner.

A short note on Cheng Songyan and Tong Yizhou

(Ganquan) Mei Xiangguo

If one wants to strive forward on this path, one must sincerely and jointly break through the boundaries to enter.

之。必有奇效矣。然至於破境界以入。有幾人哉。夫世之境界。情量為之也。破情量盡則境界亡。境界亡而境界都成自在矣。松巖以病卒於前。亦舟以病卒於後。人皆未老也。事業皆未全也。松巖懇切而未超。亦舟徘徊而未斷。抱乾坤之清氣。而銳志修途。尚有隨境之心未亡。而滯于中品之境。噫。二人之培植凈土者。何嘗不深也。往而復修。幡然改轍。必神受彌陀之點化矣。

譚壬生事述

陳　第

譚壬生。常州人。避兵警于如皋。好蓄佛書。心超而氣清。不凡骨也。如皋介通泰。邗江舟東入。路必經過。凈土之因。與行人而俱到。故久而益暢。如是者三年。兵事靖而人多散。或有退志者。壬生兄弟。卓然不凡。殆錚錚然矣。不數年。玉尺以事住常州。欲訪其人。已逝久矣。煙水百城。何堪指著。然每系人思也。

李漢卿傳

石　麟

漢卿李君。通州文學也。年三十餘。品純而氣靜。與宋一峰及潘氏兄弟游。皆與玉尺習。每舉蓮邦訊息以勸人。家中人多熏化而入。光緒初早卒。卒之時。神明頗定。唸佛之愿不忘。倦倦以蓮邦訊息爲念。欲通行於其鄉。以暢凈土之因。蓋菩薩之用心矣。母妹及妻。信心皆足。

童寶靜傳略

胡鏡之

寶靜。姓童氏。名葆澄。

字葉舟。常熟諸生。候補訓導。年五十有四。于光緒四年正月一日卒。卒之前。病吐血。病中一切煩燥。惟聞唸佛聲則調伏。亦于唸佛音聲中安詳而逝。心不亂云。常熟刻經處之立也。向背者不一。寶靜以純篤之修。介乎范先生西民朱居士葆之之間。才鋒不露。而忍力甚優。于第一義未能解脫勝出也。然不起私意以擾公是非。又多助行。亦近來修士中之不可及者。嘗懇切問凈土花嚴之同異。玉尺以六相示之。使自言同異。又問往生凈土莊嚴虛空樓閣。兩愿大小。玉尺以十玄示之。使自思大小。寶靜思議窮而踴躍至。曰。拖泥帶水圖。不復作矣(寶靜畫一人扯車。車上滿載妻孥用物。名曰拖泥帶水圖。使人題詠其上)。將永思永言也。

六相(總別同異成壞也。一切法皆具此六。隨拈一法。六相現前)十玄(同時具足相應門。如海水一滴。具百川味。廣狹無礙自在門。如一尺之鏡。現千里影。諸法相及自在門。如金與金色。不相舍離。一多相容不同門。如一室千燈。光光共住。秘密隱顯俱成門。如秋空半月明暗相銜。微細相容安立門。如水晶之瓶。盛多芥子。光影交參涉入門。如帝網千珠。重重相映。託事顯法生解門。如擎拳豎臂。觸目皆道。十世隔法異成門。如一夕之夢。迴翔百年。唯心迴轉善成門。如滿天星

【現代漢語翻譯】 現代漢語譯本： 字葉舟，是常熟縣的讀書人，等待補缺的訓導。享年五十四歲，于光緒四年正月初一去世。去世之前，患病吐血，病中一切都感到煩躁，只有聽到唸佛的聲音才能平靜下來。也在念佛的聲音中安詳地去世，可見其心不亂。常熟刻經處的建立，支援和反對的人不一致。寶靜以純正篤實的修行，介於范西民先生和朱葆之居士之間，才華鋒芒不外露，而忍耐力非常優秀。對於第一義諦未能完全理解透徹。然而不因私心而擾亂公共的是非，又做了很多善事，也是近來修行人中難以達到的。曾經懇切地問凈土和華嚴的相同和不同之處，玉尺用六相來開示他，讓他自己說出相同和不同之處。又問往生凈土的莊嚴景象和虛空樓閣，兩種願力的大小，玉尺用十玄來開示他，讓他自己思考大小。寶靜思議到了極點而歡欣鼓舞，說：『拖泥帶水的圖，不再畫了！』（寶靜畫了一個人拉車，車上滿載著妻子兒女和生活用品，名叫《拖泥帶水圖》，讓人在上面題詩作畫）。將永遠思考和述說佛法。

六相（總相、別相、同相、異相、成相、壞相。一切法都具備這六相，隨便拈出一個法，六相都會顯現）。十玄（同時具足相應門，比如海水中的一滴，具有百川的味道；廣狹無礙自在門，比如一尺的鏡子，顯現千里的景象；諸法相及自在門，比如金子和金色，不互相舍離；一多相容不同門，比如一間屋子裡有千盞燈，光光互相依存；秘密隱顯俱成門，比如秋天的天空半輪明月，明暗互相銜接；微細相容安立門，比如水晶的瓶子，盛著許多芥子；光影交參涉入門，比如帝釋天的網上的千顆珠子，重重互相輝映；託事顯法生解門，比如舉起拳頭豎起手臂，觸目所及都是道；十世隔法異成門，比如一個晚上的夢，迴旋了百年；唯心迴轉善成門，比如滿天的星星）。

【English Translation】 English version: Ye Zhou (字), a student from Changshu, was a candidate for instructor. He was fifty-four years old. He passed away on the first day of the first month of the fourth year of the Guangxu reign. Before his death, he suffered from hematemesis. During his illness, he was agitated by everything, but he was soothed only by the sound of reciting the Buddha's name. He passed away peacefully in the sound of reciting the Buddha's name, indicating that his mind was not disturbed. The establishment of the Changshu Sutra Printing House was met with mixed reactions. Baojing, with his pure and sincere cultivation, was between Mr. Fan Ximin and Layman Zhu Baozhi. His talent was not outwardly displayed, but his endurance was excellent. He was not able to completely understand the ultimate truth. However, he did not disrupt public affairs with private intentions, and he did many good deeds, which is difficult for recent practitioners to achieve. He once earnestly asked about the similarities and differences between Pure Land and Huayan (Flower Garland) teachings. Yuchi (玉尺) used the Six Aspects (六相) to enlighten him, asking him to explain the similarities and differences himself. He also asked about the magnificent scenery of rebirth in the Pure Land and the pavilions in the void, and the magnitude of the two vows. Yuchi (玉尺) used the Ten Profound Gates (十玄) to enlighten him, asking him to contemplate their magnitude himself. Baojing thought to the extreme and rejoiced, saying, 'I will no longer paint the 'Dragging Mud and Water' picture!' (Baojing painted a person pulling a cart, fully loaded with his wife, children, and household items, named 'Dragging Mud and Water,' inviting people to write poems and inscriptions on it). He would forever contemplate and speak of the Dharma.

Six Aspects (總別同異成壞也): the general aspect, the specific aspect, the same aspect, the different aspect, the aspect of formation, and the aspect of destruction. All dharmas possess these six aspects. When any dharma is picked up, the six aspects will appear. Ten Profound Gates (十玄): the gate of simultaneous completeness and mutual correspondence, like a drop of seawater containing the flavors of a hundred rivers; the gate of unobstructed freedom in breadth and narrowness, like a one-foot mirror reflecting a thousand miles of scenery; the gate of mutual inclusion and freedom of all dharmas, like gold and its color, inseparable from each other; the gate of mutual containment and difference between one and many, like a thousand lamps in one room, their lights coexisting; the gate of simultaneous accomplishment of the secret and the manifest, like a half-moon in the autumn sky, where light and darkness are intertwined; the gate of subtle mutual containment and establishment, like a crystal bottle containing many mustard seeds; the gate of interpenetration of light and shadow, like the thousand jewels on Indra's net, reflecting each other in layers; the gate of relying on events to reveal the Dharma and generate understanding, like raising a fist or extending an arm, everything visible is the Way; the gate of different accomplishments through the separation of dharmas in the ten periods of time, like a dream of one night, wandering for a hundred years; the gate of transforming the mind to accomplish goodness, like a sky full of stars.

宿。互相賓主)。

程君竹溪小記

冒同慶

程君以幹事之材。專營善法。蔚然人望。蘇垣顯宦多知其名。有災賑各務。多用之以集事。同治十三年。直隸水。再往佐賑。伯相頗重其人。留辦既久。遂卒于天律。或曰。難民思之。作祠以祀之。程君信佛甚深。唸佛亦切。其卒時亦不離唸佛之因。年厶十厶。名厶。字竹溪。

鄭同軼事

熊潤生

鄭君。名同。蘇州人。兵燹后還省城。以童年。力爭於強家而復祖業。顧殷殷然有志於佛。虞山之張。通州之潘。最相似也。欲赴雞園。隨玉尺養性以終。愿未酬。以光緒三年卒。卒之時。囑其弟曰。刻經僧有所託。我雖不復能為彼集益。然我心何可不盡。必為我刻一卷大般若。以志我之嚮往。神明不亂。因果較然。往生之品也。

余蓮村翁行事

熊潤生

世所傳文惠先生年譜。舉其同於儒者而著之也。其實蓮翁之心契第一義諦也久矣。世所傳一得齋全集。舉其有言說而筆之於書者而表之也。其實蓮翁之虛心受益不擇方內外也久矣。世所稱演劇刻圖勸善保嬰諸實事。舉其彰于耳目之前者而傳之也。其實蓮翁之棲息神明於十萬億佛土之外也久矣。聞之友人曰。蓮邦訊息之書初出。蓮翁于常熟友人家閱之。曰。此義已淺。而

【現代漢語翻譯】 現代漢語譯本： 宿。（宿：住宿，停留。互相賓主）：指彼此像主人和客人一樣互相尊重和對待。

程君竹溪小記

冒同慶

程君以其能幹的才幹，專注於行善，贏得了人們的尊重和期望。蘇州的顯赫官員大多知道他的名字。每當有災害賑濟等事務，都經常任用他來處理。同治十三年，直隸（直隸：清朝的省份，大致相當於今天的河北省）發生水災，他再次前往協助賑災。伯相（伯相：對地方高級官員的尊稱）非常器重他，讓他長期辦理賑災事務，最終在天津去世。有人說，難民們思念他，為他建造祠堂來祭祀他。程君篤信佛教，唸佛也非常懇切。他去世時也不離唸佛的因緣。享年四十四歲。名字不詳，字竹溪。

鄭同軼事

熊潤生

鄭君，名同，蘇州人。戰亂后回到省城。年幼時，就竭力從強大家族手中奪回祖業。他殷切地嚮往佛法，像虞山的張先生和通州的潘先生一樣。他想去雞園（雞園：指寺廟）跟隨玉尺養性以終老，但願望沒有實現，于光緒三年去世。去世時，他囑咐他的弟弟說：『刻經的僧人有所託付，我雖然不能再為他們募集善款，但我的心怎能不盡力呢？一定要為我刻一部《大般若經》，以表達我的嚮往。』神志清明，因果昭然，這是往生的品位啊。

余蓮村翁行事

熊潤生

世人所傳的文惠先生年譜，只記載了他與儒者相同的地方。其實蓮翁（蓮翁：指余蓮村）的心早已契合第一義諦（第一義諦：佛教用語，指最高的真理）。世人所傳的一得齋全集，只記載了他用言語表達並寫在書上的內容。其實蓮翁虛心受益，不分內外方圓已經很久了。世人所稱道的演戲、刻圖、勸善、保嬰等實際行動，只記載了他展現在人們眼前的行為。其實蓮翁早已將精神寄託在十萬億佛土之外。聽朋友說，介紹西方極樂世界訊息的書籍剛出版時，蓮翁在常熟的朋友家閱讀後說：『這個道理已經很淺顯了，而

【English Translation】 English version: Su (宿: lodging, staying. Hùxiāng bīn zhǔ 互相賓主): Refers to respecting and treating each other like hosts and guests.

A Short Account of Cheng Jun Zhuxi

Mao Tongqing

Cheng Jun, with his capable talents, focused on doing good deeds and earned people's respect and expectations. Many prominent officials in Suzhou knew his name. Whenever there were disaster relief and other affairs, he was often employed to handle them. In the thirteenth year of Tongzhi (同治), there was a flood in Zhili (直隸: a province in the Qing Dynasty, roughly equivalent to today's Hebei Province), and he went again to assist in disaster relief. The Bo Xiang (伯相: a respectful term for high-ranking local officials) highly valued him and kept him in charge of disaster relief affairs for a long time. Eventually, he died in Tianjin. Some say that the refugees missed him and built a shrine to worship him. Cheng Jun deeply believed in Buddhism and was very earnest in reciting the Buddha's name. He did not depart from the cause of reciting the Buddha's name even at the time of his death. He was forty-four years old. His given name is unknown, and his courtesy name was Zhuxi (竹溪).

Anecdotes of Zheng Tong

Xiong Runsheng

Zheng Jun, named Tong (同), was a native of Suzhou. After the war, he returned to the provincial capital. As a child, he tried his best to recover his ancestral property from a powerful family. He earnestly yearned for Buddhism, like Mr. Zhang of Yushan and Mr. Pan of Tongzhou. He wanted to go to Jiyuan (雞園: refers to a temple) to follow Yuchi (玉尺) to cultivate his nature until the end of his life, but his wish was not fulfilled. He died in the third year of Guangxu (光緒). At the time of his death, he instructed his younger brother: 'The sutra-carving monks have entrusted something to me. Although I can no longer raise funds for them, how can I not do my best? You must carve a volume of the Great Perfection of Wisdom Sutra (Da Banruo Jing 大般若經) for me to express my yearning.' His mind was clear, and the law of cause and effect was evident. This is the rank of rebirth in the Pure Land.

The Deeds of Old Man Yu Liancun

Xiong Runsheng

The Chronicle of Mr. Wenhui that the world transmits only records the similarities between him and Confucian scholars. In fact, Old Man Lian (蓮翁: refers to Yu Liancun 余蓮村) had long been in accord with the First Principle (第一義諦: the ultimate truth in Buddhism). The Complete Works of Yidezai that the world transmits only records what he expressed in words and wrote in books. In fact, Old Man Lian had long humbly benefited from learning, regardless of inside or outside. The actual deeds that the world praises, such as performing plays, carving pictures, promoting good deeds, and protecting infants, only record the actions he displayed before people's eyes. In fact, Old Man Lian had long placed his spirit beyond the hundreds of thousands of millions of Buddha lands. I heard from a friend that when the book introducing news of the Western Pure Land was first published, Old Man Lian read it at a friend's house in Changshu and said: 'This principle is already very shallow, and'

以之普導世俗也。猶嫌其深。嗚呼。蓮翁之婆心誰得知。而觀其所言。可以知其心中之尺寸。惜乎未得專致一路。而散善波濤太眾也聞其臨終。能統散善之力而回向一門。噫。切矣。

許貞恒居士入佛小記

(泰州)李景鄴

昔四十八種叢書(今之寶色燈云四十八鏡等。皆其一種也)。為徐璧如所節錄。久而其稿依人而遷於呂四。有汪善慶者。與徐同館于許之寓。稍披閱而談及之。而靈虛子又從而和之。遂隱隱有唸佛之機欲動矣。許貞恒居士乃釗。靈虛子樾身之叔父也。自中丞罷官后。因江浙未靖。流寓海濵。一日叩于神曰。我欲學佛學仙。以何為妙。得學佛之兆。又叩唸佛有光乎。答以有光。遂決意命家人以唸佛。印深老人。靈虛之母也。與同其姊。悟源其侄女也。還西悟真。源之同輩也。一唱眾和。唸佛者以百計。因而作書致玉尺。招之東遊。以暢唸佛之因。實貞恒居士轉之也。初。貞恒為學使。差次乘人輿行水中。忽聞木魚聲。久而不相離。數日矣。心異其故。途中岑寂。心慮灰凝。試以阿彌陀佛四字微轉于胸喉之間。乃木魚之聲。與佛應節。試速之。魚亦速。試緩之。魚亦緩。乃累世之遠因也。其先寓泰。曾邀玉尺一見。在呂四未見也。玉尺出家至杭。貞恒相見甚親。出力以助刻藏之書者

【現代漢語翻譯】 現代漢語譯本：用這些道理來普遍引導世俗之人，還嫌它過於深奧。唉！蓮翁（指印光大師）的苦心誰能理解呢？但從他所說的話中，可以看出他心中的尺度。可惜他未能專注於一個方向，而分散的善行像波濤一樣太多了。聽說他臨終時，能將分散的善行力量集中起來回向於一個法門。唉！這真是太重要了。

許貞恒居士入佛小記

（泰州）李景鄴

過去有四十八種叢書（現在的《寶色燈云四十八鏡》等，都是其中的一種）。被徐璧如節錄。時間長了，書稿隨著人遷移到了呂四。有個叫汪善慶的人，和徐璧如同在許家的寓所教書。稍微翻閱並談論起這些書，靈虛子（靈虛子樾）也隨之附和。於是隱隱約約有了唸佛的機緣要發動了。許貞恒居士（許釗）是靈虛子樾的叔父。自從中丞罷官后，因為江浙一帶不太安定，就流落到海邊居住。有一天，他向神靈祈問說：『我想學佛學仙，哪個更好？』得到學佛的啟示。又問唸佛有光明嗎？回答說有光明。於是下定決心命令家人唸佛。印深老人（靈虛子的母親），和她的姐姐，悟源（靈虛子的侄女），還有還西悟真（悟源的同輩），一起響應，唸佛的人數以百計。因此寫信給玉尺（指續法法師），邀請他到東方來，以宣揚唸佛的因緣。實際上是貞恒居士促成了這件事。當初，貞恒擔任學使時，有一次乘坐轎子在水中行走，忽然聽到木魚的聲音，很久都不離開。持續了好幾天。他心裡覺得奇怪。途中寂靜無聲，心裡的思緒也平靜下來。試著在心中輕輕唸誦『阿彌陀佛』四個字，那木魚的聲音就和佛號相應。試著加快唸誦，木魚的聲音也加快；試著放慢唸誦，木魚的聲音也放慢。這真是累世的因緣啊。他先前住在泰州時，曾經邀請玉尺見面，在呂四卻沒有見到。玉尺出家後到了杭州，貞恒和他相見非常親密，盡力幫助刻藏經的書籍。

【English Translation】 English version: Using these principles to universally guide the people of the world, it is still considered too profound. Alas! Who can understand the compassionate heart of Lian翁 (referring to Master Yin Guang)? However, from what he said, one can see the measure in his heart. It is a pity that he could not focus on one path, and the scattered good deeds were like too many waves. It is said that at the time of his death, he was able to concentrate the power of scattered good deeds and dedicate it to one Dharma gate. Alas! This is truly important.

A Short Account of Layman Xu Zhenheng's Entry into Buddhism

(Taizhou) Li Jingye

In the past, there were forty-eight kinds of series books (the current 'Forty-Eight Mirrors of Treasure Color Lamp Cloud,' etc., are one of them). They were abridged by Xu Biru. Over time, the manuscripts moved with people to Lvsi. There was a person named Wang Shanqing, who taught with Xu at Xu's residence. He slightly perused and talked about these books, and Lingxuzi (Lingxuzi Yue) also echoed him. Thus, the opportunity for reciting the Buddha's name was faintly about to arise. Layman Xu Zhenheng (Xu Zhao) was the uncle of Lingxuzi Yue. Since resigning from the position of Vice Minister, because the Jiangzhe area was not stable, he lived in exile by the sea. One day, he asked the deities, 'I want to study Buddhism and Taoism, which is better?' He received the revelation to study Buddhism. He also asked if reciting the Buddha's name has light? The answer was that it has light. So he resolved to order his family to recite the Buddha's name. Old Man Yin Shen (Lingxuzi's mother), and her sister, Wu Yuan (Lingxuzi's niece), and Huanxi Wuzhen (Wu Yuan's peer), responded together, and the number of people reciting the Buddha's name numbered in the hundreds. Therefore, he wrote a letter to Yuchi (referring to Dharma Master Xufa), inviting him to come to the East to promote the cause of reciting the Buddha's name. In fact, it was Layman Zhenheng who facilitated this matter. Initially, when Zhenheng was serving as a school inspector, once while traveling in a sedan chair in the water, he suddenly heard the sound of a wooden fish, which did not leave for a long time. It lasted for several days. He felt strange in his heart. The journey was silent, and his thoughts were calm. He tried to gently recite the four characters 'Amitabha Buddha' in his heart, and the sound of the wooden fish corresponded to the Buddha's name. He tried to speed up the recitation, and the sound of the fish also sped up; he tried to slow down the recitation, and the sound of the fish also slowed down. This is truly a cause from many lifetimes. He had previously lived in Taizhou and invited Yuchi to meet, but did not see him in Lvsi. After Yuchi became a monk and went to Hangzhou, Zhenheng met him very closely and made great efforts to help with the printing of the Tripitaka.

三年。久之。玉尺募刻般若等經。兼立法雲經坊流通法寶。貞恒居士出力相助如初。然常以為孔子之書。妙理本暢。或以注而反晦。于蕅益之四書解。心嚮往之甚切。其卒以光緒戊寅。

書徹如居士事

梅香國

張君昆弟在虞山。與刻經僧習。知刻經僧集諸稿以成聞見錄。手書其先人事以付之。其詞曰。先父法名今達。字徹如。少好道家書。既而疑其說之非究竟。求內典讀之。曰。此真我身心歸宿處也。一意佛乘。棲心凈土。年二十六。大病。持西方佛名不輟。一夕忽曰。見佛光隱隱。我其往生乎。配厶孺人。以割股為求壽。病尋愈。因避寇東鄉。禮問竹師。受八關齋戒。返故居。事繁。課轉稀。同治六年病。持佛名。未及前之明快。家人助力。乃安然逝。年三十八云。刻經僧見徹如居士手鈔數種。精到絕倫。每有迴向。輒偕二子書名。故其人雖往。而一家與起于蓮修者甚純。未始非香光熏發之力也。

西園道人傳

楊省愚

道人。姓談氏。名廷楨。字凝生。西園其晚號也。世居常州西門外。自幼沉靜。遊鄉先輩王逸云先生門。汪知其不凡也。納為甥。弱冠。入邑庠。輸粟為教諭。殫心經史。有濟世志。無何失偶。遂歸佛乘。宗教兼通。老宿目為法器。晚更專心凈土。曰愿學觀

【現代漢語翻譯】 現代漢語譯本： 三年後，玉尺（人名）募集資金刻印《般若經》等經典，並設立法雲經坊流通佛法。貞恒居士像當初一樣盡力相助。然而（玉尺）常常認為孔子的書籍，精妙的道理本來就闡述得很清楚，有時因為註釋反而變得晦澀難懂，對於蕅益（人名，即蕅益大師）的《四書解》，內心非常嚮往。他最終在光緒戊寅年去世。

書徹如居士事

梅香國

張君昆弟在虞山，與刻經僧人相熟，得知刻經僧人收集各種稿件編成《聞見錄》，（張君）手書關於他先父的事蹟交給刻經僧人。文辭是這樣寫的：我的先父法名今達，字徹如。年輕時喜歡道家的書籍，後來懷疑道家的學說並非究竟。於是尋求佛經來閱讀，（讀後）說：『這才是我的身心真正歸宿的地方啊。』一心向往佛法，棲心於凈土。二十六歲時，得了重病，不停地持念西方佛的名號。一天晚上忽然說：『看見佛光隱隱約約，我大概要往生了吧。』他的妻子厶孺人，割下自己的肉來為他祈求延壽，（他的）病不久就痊癒了。因此（他們）爲了躲避盜寇而去了東鄉，向問竹師（人名）行禮，接受了八關齋戒。返回原來的住處后，事務繁多，功課變得稀少了。同治六年得病，持唸佛的名號，沒有像之前那樣明快。家人幫助他，於是安然去世，享年三十八歲。刻經僧人見到徹如居士手抄的多種佛經，精妙周到到了極點。每次有迴向，總是和兩個兒子一起署名。所以這個人雖然已經去世，但是一家人都開始修習蓮宗，非常純正，這不能說不是香光（指寺廟）薰陶啓發的力量啊。

西園道人傳

楊省愚

道人，姓談，名廷楨，字凝生，西園是他的晚年號。世代居住在常州西門外。從小就沉靜寡言，在鄉里的前輩王逸云先生門下學習。汪（人名）知道他不平凡，把女兒嫁給了他。二十歲左右，進入縣學讀書，捐獻糧食做了教諭。竭盡心力研究經史，有濟世的志向。不久妻子去世，於是歸心佛法。宗教兼通，老修行們認為他是可以造就的法器。晚年更加專心於凈土，說希望學習觀世音菩薩。

【English Translation】 English version: Three years later, Yu Chi (a personal name) raised funds to print the Prajna Sutra and other scriptures, and established the Fayun Sutra Printing House to circulate the Dharma. Layman Zhenheng helped as diligently as before. However, (Yu Chi) often thought that the subtle principles in Confucius' books were already clearly explained, and sometimes annotations made them obscure. He greatly admired Ouyi's (a personal name, i.e., Master Ouyi) 'Commentary on the Four Books'. He eventually passed away in the year of Wuyin in the Guangxu reign.

The Story of Layman Che Ru

Mei Xiangguo

Zhang Jun and his brothers were in Yushan, familiar with the sutra-carving monks. They learned that the sutra-carving monks compiled various manuscripts into the 'Record of Things Heard and Seen'. (Zhang Jun) wrote about his late father's deeds and gave it to the sutra-carving monks. The words were as follows: My late father's Dharma name was Jinda, styled Che Ru. He loved Taoist books when he was young, but later doubted that Taoist teachings were ultimate. So he sought Buddhist scriptures to read, and (after reading) said, 'This is truly where my body and mind can find refuge.' He wholeheartedly aspired to Buddhism and dwelled in the Pure Land. At the age of twenty-six, he fell seriously ill, constantly reciting the name of the Buddha of the Western Paradise. One night he suddenly said, 'I see the Buddha's light faintly, I am probably going to be reborn in the Pure Land.' His wife, Madam Si Ru, cut flesh from her thigh to pray for his longevity, and his illness soon healed. Therefore, (they) went to Dongxiang to avoid bandits, and paid respects to Master Wenzhu (a personal name), receiving the Eight Precepts. After returning to their original residence, they became busy with affairs, and their practice became less frequent. In the sixth year of the Tongzhi reign, he fell ill, reciting the Buddha's name, but not as clearly as before. His family helped him, and he passed away peacefully at the age of thirty-eight. The sutra-carving monks saw several kinds of Buddhist scriptures handwritten by Layman Che Ru, which were extremely exquisite and thorough. Whenever there was a dedication of merit, he always signed his name with his two sons. Therefore, although this person has passed away, his whole family began to practice the Lotus School, which is very pure. This cannot be said to be unrelated to the power of the fragrance and light (referring to temples) to inspire and enlighten.

Biography of Taoist Xiyuan

Yang Shengyu

The Taoist's surname was Tan, his name was Tingzhen, his style name was Ningsheng, and Xiyuan was his late-life name. His family had lived outside the West Gate of Changzhou for generations. He was quiet and taciturn from childhood, and studied under Mr. Wang Yiyun, a senior in the village. Wang (a personal name) knew that he was extraordinary and married his daughter to him. Around the age of twenty, he entered the county school and donated grain to become a teaching instructor. He devoted himself to studying the classics and history, and had the ambition to save the world. Soon after, his wife passed away, so he turned his heart to Buddhism. He was proficient in both religion and doctrine, and the old practitioners regarded him as a vessel to be molded. In his later years, he focused more on the Pure Land, saying that he wished to learn from Avalokitesvara Bodhisattva.

音度眾生。即䥴為印。于城北鄉鄭陸橋創唸佛社。信者甚多。同治某年月日。感微恙。自知時至。曰。吾當西歸。眾涕泣請留曰。無已。再住一年耳。預戒眾人唸佛兩晝夜。眾請法語。曰。接物勿高聲。忙中勿忘六字。勿破戒棄前功。如常早課。堂中西向。加趺而逝。一晝夜始殮。危坐如生(凈空曰。吾聞西園道人往生有化佛垂手異香滿室之兆)。

吉德興十三歲事

吉　母

小兒德興。年十三。姓吉氏。隸江都。生一年而喪父。自勤于學。初不知有佛也。讀詩經論語古今文章而已。病中無雜語。唯言穿衣著履。身是狀元。遂朗誦生平所讀文字數萬言。命換衣服。曰。阿彌陀佛及觀世音在空中來接。光緒五年正月十日辰時。唸佛數聲而逝。

書奉化杭州兩居士事

德　修

奉化某居士。修凈土。冬夜。忽自言佛來。遂汗。披小衣而已。妻以棉衣加之。擲地曰。吾欲往生。汝勿來擾。遂唸佛而逝(同治末年事)。杭州鄭元隆居士。法名得道。持素唸佛數年。光緒元年三月十二日。自知時至。命妻集家人同聲唸佛。以助其往生。念盡一枝香。遂微笑坐脫。

韓清塵小傳

張　寂

吾邑接待寺。自光緒辛巳。同人闡普仁截流大師遺法。啟春秋唸佛道場。其間䇿勵精

【現代漢語翻譯】 現代漢語譯本 音度化眾生，就用䥴（一種樂器）作為法印。在城北鄉鄭陸橋建立唸佛社，信徒很多。同治某年某月某日，感到輕微不適，自知往生時辰已到，說：『我應當往生西方極樂世界。』眾人哭泣請求他留下，他說：『不得已，再住一年罷了。』預先告誡眾人唸佛兩晝夜。眾人請求開示法語，他說：『待人接物不要高聲大氣，忙碌之中不要忘記六字洪名（阿彌陀佛），不要破戒而放棄之前的修行功德，像往常一樣做早課。』在佛堂中面向西方，結跏趺坐而逝。過了一晝夜才入殮，危坐的姿勢如同活著一樣（凈空法師說：『我聽說西園道人往生時有化佛垂手、異香滿室的瑞相』）。 吉德興十三歲的事蹟 吉母 小兒德興，年十三歲，姓吉，隸屬江都。出生一年後父親去世。自己勤奮學習，起初不知道有佛法。只是讀《詩經》、《論語》和古今文章而已。生病期間沒有雜亂的言語，只是說穿衣穿鞋，自己是狀元。於是朗誦生平所讀的文字數萬字。要求更換衣服，說：『阿彌陀佛（Amitabha）及觀世音（Avalokitesvara）在空中來接引。』光緒五年正月十日辰時，唸佛數聲而逝。 書寫奉化、杭州兩位居士的事蹟 德修 奉化某位居士，修習凈土法門。冬夜，忽然自言佛來了，於是流汗，只穿了件小褂。妻子給他加上棉衣，他扔在地上說：『我想要往生，你不要來打擾我。』於是唸佛而逝（同治末年的事）。杭州鄭元隆居士，法名得道，持素唸佛數年。光緒元年三月十二日，自知時辰已到，命妻子召集家人一同大聲唸佛，以幫助他往生。唸完一炷香的時間，於是微笑坐化。 韓清塵小傳 張寂 我們縣的接待寺，自從光緒辛巳年，同仁們闡揚普仁和截流大師的遺法，開啟春秋兩季的唸佛道場，其間鞭策精進。

【English Translation】 English version He delivered sentient beings with sound, using the 䥴 (a musical instrument) as a seal. He founded a Buddha-name chanting society at Zheng Lu Bridge in the northern suburb, and many people believed in him. On a certain day of a certain month in the Tongzhi reign, he felt slightly unwell and knew that his time had come. He said, 'I should go to the Western Pure Land.' The people wept and begged him to stay. He said, 'If I must, I will stay for another year.' He forewarned everyone to chant the Buddha's name for two days and nights. The people asked for his final teachings. He said, 'Do not speak loudly when dealing with people, do not forget the six-syllable mantra (Amitabha) in the midst of busyness, do not break the precepts and abandon previous merits, and do your morning practice as usual.' He sat in full lotus posture facing west in the hall and passed away. He was not placed in the coffin until after a day and a night, sitting upright as if alive (Master Jingkong said, 'I heard that when Taoist Xiyuan passed away, there were auspicious signs of a manifested Buddha extending his hand and a room filled with fragrant scents'). The Story of Ji Dexing at Thirteen Years Old Ji's Mother The young boy Dexing, thirteen years old, whose surname was Ji, belonged to Jiangdu. His father died a year after he was born. He studied diligently on his own and initially did not know about Buddhism. He only read the 'Book of Poetry,' the 'Analects,' and ancient and modern articles. During his illness, he did not speak nonsense, but only said that he was putting on clothes and shoes, and that he was the top scholar. Then he recited tens of thousands of words that he had read in his life. He asked to change his clothes and said, 'Amitabha (Amitabha) and Avalokitesvara (Avalokitesvara) are coming to receive me in the air.' On the tenth day of the first month of the fifth year of the Guangxu reign, at the hour of Chen (7-9 am), he passed away after chanting the Buddha's name several times. A Letter About Two Laymen in Fenghua and Hangzhou Dexiu A certain layman in Fenghua practiced the Pure Land Dharma. One winter night, he suddenly said that the Buddha had come, and then he sweated, wearing only a small coat. His wife added a cotton coat to him, but he threw it on the ground and said, 'I want to be reborn in the Pure Land, do not disturb me.' Then he chanted the Buddha's name and passed away (this happened at the end of the Tongzhi reign). The layman Zheng Yuanlong in Hangzhou, whose Dharma name was Dedao, had been a vegetarian and chanted the Buddha's name for several years. On the twelfth day of the third month of the first year of the Guangxu reign, he knew that his time had come and ordered his wife to gather the family to chant the Buddha's name aloud together to help him be reborn in the Pure Land. After chanting for the time it takes to burn a stick of incense, he smiled and passed away while sitting. A Brief Biography of Han Qingchen Zhang Ji Since the year of Xinsi in the Guangxu reign, the Reception Temple in our county has been promoting the legacy of Master Pure Ren and Master Jieliu, initiating Buddha-name chanting sessions in the spring and autumn, during which they encouraged diligence.

進者不少。而梵音清妙。悅可眾心者。必以韓君清塵為第一。清塵初奉佛不甚明理。近歲閱凈土諸書。略識一心三觀旨。病時見壁上現佛相。初文殊。次普賢。觀音。既而三聖畢現。然迫於遇。未能全體放下。得善知識開導。乃省臨終日。謂其妻曰。吾今日不起矣。毋相戀。惟一心念佛自晨至夕。佛聲不絕。遂逝。后曇影之逝十四日。同邑有方嫗者。亦於是月唸佛而去。他無瑞應。惟氣絕而頂緩云。

修西聞見錄卷三 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷四

東土　雞園偶　集

周婆事述(山庵雜錄)

無　慍

鄞縣寶幢寺周婆。修凈土。每正月不語不臥。暑則施茶湯。盡一月。年七十餘。忽夢大蓮葉。滿覆寶幢。自持念珠。經行其上。感微疾。鄰人夢幡蓋入其家。黎明訪之。婆已合掌唸佛而逝。

唐孺人母子緣述

(泰州)朱竹咸

今音老人唐氏。初以往生陀羅尼教其子玉尺成誦。玉尺屢夢見大身人。金光赫然。一日問曰。人生必有死乎。老人曰然。然則天地亦有壞乎。曰有。玉尺疑之曰。天地壞時。人死時。別有不壞之境不死之身乎。且未有此天地。未有此身。我在何處住。既有天地。既有身。我從何處忽現此心。

【現代漢語翻譯】 現代漢語譯本： 往生的人不在少數。而梵音清澈美妙，能夠讓大眾心生喜悅的，必定要數韓君清塵為第一。清塵最初信奉佛教，對佛理不是很明白。近些年閱讀凈土宗的各種書籍，略微瞭解了一心三觀的宗旨。生病的時候，看見墻壁上顯現佛像，起初是文殊（Manjusri，智慧的象徵），然後是普賢（Samantabhadra，大行愿的象徵），觀音（Avalokitesvara，慈悲的象徵）。不久之後，三聖全部顯現。然而因為病痛的逼迫，未能完全放下。得到善知識的開導，才明白臨終的時刻應該怎麼做。他告訴他的妻子說：『我今天起不來了。不要留戀我，只一心念佛。』從早到晚，佛號的聲音不絕於耳，於是就去世了。後來，在曇影去世后的第十四天，同鄉有個方嫗，也在這個月唸佛往生了。她沒有其他的瑞相，只有在斷氣的時候，頭頂變得鬆軟。

《修西聞見錄》卷三 卍新續藏第 78 冊 No. 1552 《修西聞見錄》

《修西聞見錄》卷四

東土 雞園偶 集

周婆事述 (山庵雜錄)

無 慍

鄞縣寶幢寺的周婆，修習凈土法門。每年正月不說話也不睡覺，夏天就施捨茶水。持續一個月。七十多歲的時候，忽然夢見巨大的蓮葉，完全覆蓋了寶幢寺。自己手持念珠，在蓮葉上經行。感到輕微的疾病。鄰居夢見幡蓋進入她家。天亮的時候去拜訪她，周婆已經合掌唸佛去世了。

唐孺人母子緣述

(泰州)朱竹咸

今音老人唐氏，最初用往生陀羅尼教她的兒子玉尺，使他能夠背誦。玉尺多次夢見高大的人，金光閃耀。有一天問道：『人一定會死嗎？』老人說：『是的。』玉尺又問：『那麼天地也會壞滅嗎？』老人說：『會的。』玉尺疑惑地問道：『天地壞滅的時候，人死的時候，有沒有不壞的境界，不死的身體呢？而且在沒有這個天地，沒有這個身體之前，我住在哪裡？既然有了天地，既然有了身體，我從哪裡忽然顯現出這個心呢？』

【English Translation】 English version: Many have attained rebirth [in the Pure Land]. Among those whose pure and wonderful Brahma-like voices bring joy to the hearts of the masses, Han Jun Qingchen is undoubtedly the foremost. Qingchen initially embraced Buddhism without a deep understanding of its principles. In recent years, after reading various Pure Land texts, he gained a slight understanding of the essence of the One Mind and the Three Contemplations. During his illness, he saw Buddha images appear on the wall, first Manjusri (Manjusri, symbol of wisdom), then Samantabhadra (Samantabhadra, symbol of great vows), and Avalokitesvara (Avalokitesvara, symbol of compassion). Soon after, all three sages appeared. However, due to the urgency of his illness, he was unable to completely let go. After receiving guidance from a virtuous teacher, he understood what to do at the moment of death. He said to his wife, 'I will not rise today. Do not cling to me, but single-mindedly recite the Buddha's name.' From morning till night, the sound of the Buddha's name was continuous, and then he passed away. Later, on the fourteenth day after the passing of Tan Ying, a woman named Fang Yu from the same town also passed away in that month while reciting the Buddha's name. She had no other auspicious signs, only that her crown of the head became soft when she breathed her last.

Xiuxi Wenjian Lu, Volume 3 Supplement to the Buddhist Canon, Volume 78, No. 1552, Xiuxi Wenjian Lu

Xiuxi Wenjian Lu, Volume 4

Eastern Land, Chicken Garden Occasional Collection

Account of Zhou Po (Miscellaneous Records from the Mountain Hermitage)

Wu Yun

Zhou Po of Baozhuang Temple in Yin County practiced the Pure Land Dharma. Every January, she would not speak or sleep, and in the summer, she would offer tea. This lasted for a month. When she was over seventy years old, she suddenly dreamed of a huge lotus leaf completely covering Baozhuang Temple. She was holding prayer beads and walking on it. She felt a slight illness. A neighbor dreamed of banners and canopies entering her house. At dawn, they visited her, and Zhou Po had already passed away, with her palms together, reciting the Buddha's name.

Account of the Relationship between Madam Tang and Her Son

(Taizhou) Zhu Zhuxian

Madam Tang, known as 'Old Man of the Present Sound,' initially taught her son Yu Chi the Rebirth Dharani, enabling him to recite it fluently. Yu Chi repeatedly dreamed of a tall person, radiating golden light. One day, he asked, 'Is it certain that people will die?' The old woman said, 'Yes.' Yu Chi then asked, 'Then will heaven and earth also be destroyed?' The old woman said, 'Yes.' Yu Chi asked doubtfully, 'When heaven and earth are destroyed, and when people die, is there an indestructible realm, an immortal body? Moreover, before there was this heaven and earth, before there was this body, where did I reside? Now that there is heaven and earth, now that there is a body, from where did this mind suddenly appear?'

必有不待生而自足者在也。玉尺有過。老人撻之。玉尺問曰。母與子一體乎。曰一體。一體則母何為自撻也。老人笑而止。及玉尺入泮娶妻。老人病且死。玉尺避兵警。老人精神現夢。玉尺出家。老人歲歲入水陸道場。故知老人不壞之境。不死之身。長在玉尺之上玉尺之左右。

常熟某氏婦事述

石　麟

丁丑六月。有送摩利支天像于栟茶之妙香庵者。晤徐君三人。好佛法。言其戚繆沈氏者。常熟人也。有義母焉。生平好供養三寶。病中感夢。因為夫置妾。而自力于修行。其夫惡口謗之。受嚼舌之報而死。沈氏愈精進。臨終預知時至。具齋邀親友。自居首座。談笑而逝。平生能前知。有火災。命預作紙屋以代之。家人以為癡。紙屋故不全。後果有火。獨焚其未有紙屋之數楹。

杯露記

(通州)李漢卿

長興朱保之妻曹氏者。虞山人也。初名妙曇。刻經僧游虞山。保之請主其家。曇出見。求菩薩戒。玉尺未敢𠃔也。姑語之曰。汝知清凈蓮花不易入。光華映帶之可也。易其名曰蓮映。後於乙亥六月十八日。偶過其家。蓮映令其子。捧露一鐘進。玉尺曰。清至此乎。明年曇遂病。病六閱月而卒。

虞山蓮韻記

石　麟

常熟東南有王姓婦。年三四十矣。于同治辛

【現代漢語翻譯】 現代漢語譯本：必定有不依賴於生而自身就完備的東西存在。有個叫玉尺的孩子犯了錯，老人打了他。玉尺問：『母親和兒子是一體的嗎？』老人說：『是一體的。』『如果是一體的，那母親為什麼要自己打自己呢？』老人笑著停止了。等到玉尺入學讀書，娶妻成家后，老人病重將要去世。玉尺爲了躲避戰亂。老人以精神形象出現在他的夢中。玉尺於是出家。老人在每年的水陸道場中都會出現。因此可知老人處於不壞的境界，擁有不死的身體，永遠存在於玉尺之上，玉尺之左右。

常熟某氏婦事述

石麟

丁丑年六月，有人將摩利支天像（Marici，光明之神）送到栟茶的妙香庵。遇到了徐君等三人，他們愛好佛法。說起他們的親戚繆沈氏，是常熟人。有一位義母。平生喜歡供養三寶（佛、法、僧）。生病期間做了個夢，於是為丈夫納妾，而自己則努力修行。她的丈夫惡語誹謗她，受到了嚼舌的報應而死。沈氏更加精進修行，臨終前預知時至，準備了齋飯邀請親友，自己坐在首座，談笑而逝。她平生能預知未來，有一次預知有火災，命家人預先用紙做房屋來代替。家人認為她很癡傻，紙屋沒有完全做好。後來果然發生了火災，唯獨燒燬了沒有用紙屋代替的幾間房屋。

杯露記

（通州）李漢卿

長興朱保的妻子曹氏，是虞山人。最初名叫妙曇。有位刻經僧人遊歷虞山，朱保請他住在自己家。妙曇出來拜見，請求受菩薩戒。玉尺不敢輕易答應，就對她說：『你知道清凈蓮花不容易進入，光華映照是可以的。』於是給她改名為蓮映。後來在乙亥年六月十八日，偶然路過她家，蓮映讓她的兒子捧上一杯露水。玉尺說：『清凈到了這種程度嗎？』第二年，妙曇就生病了，病了六個月就去世了。

虞山蓮韻記

石麟

常熟東南方有位王姓婦人，年紀三四十歲。在同治辛

【English Translation】 English version: There must be something that is self-sufficient without depending on birth. A child named Yu Chi (玉尺, Jade Ruler) made a mistake, and the old man beat him. Yu Chi asked, 'Are mother and son one?' The old man said, 'They are one.' 'If they are one, then why does the mother beat herself?' The old man laughed and stopped. When Yu Chi entered school and got married, the old man became seriously ill and was about to die. Yu Chi was trying to avoid the chaos of war. The old man appeared in his dream in spirit form. Yu Chi then became a monk. The old man appears every year in the Water and Land Dharma Assembly. Therefore, it is known that the old man is in an indestructible state, possesses an immortal body, and always exists above and around Yu Chi.

A Record of the Woman of a Certain Family in Changshu

Shi Lin (石麟)

In June of the Dingchou year, someone sent an image of Marici (摩利支天像, Goddess of Light) to Miaoxiang Nunnery in Pengcha. They met three gentlemen, including Xu Jun, who were fond of Buddhism. They spoke of their relative, Mu Shenshi (繆沈氏), who was from Changshu. She had a foster mother who, throughout her life, enjoyed making offerings to the Three Jewels (三寶, Buddha, Dharma, Sangha). During an illness, she had a dream, and as a result, she arranged for her husband to take a concubine, while she devoted herself to cultivation. Her husband slandered her with harsh words and suffered the retribution of a chewed tongue and died. Shenshi became even more diligent in her practice, and before her death, she knew the time had come. She prepared a vegetarian meal and invited relatives and friends, taking the seat of honor herself, and passed away while talking and laughing. In her life, she could foresee the future. Once, she foresaw a fire and ordered her family to make paper houses in advance to replace the real ones. The family thought she was foolish, and the paper houses were not fully completed. Later, a fire did occur, and only the few houses that had not been replaced by paper houses were burned.

Record of a Cup of Dew

(Tongzhou) Li Hanqing (李漢卿)

Cao Shi (曹氏), the wife of Zhu Baozhi (朱保之) of Changxing, was from Yushan. Her original name was Miaotan (妙曇). A sutra-carving monk traveled to Yushan, and Baozhi invited him to stay at his home. Miaotan came out to meet him and requested to receive the Bodhisattva precepts. Yu Chi did not dare to agree easily and said to her, 'You know that it is not easy to enter the pure lotus, but it is possible to reflect its radiance.' So he changed her name to Lianying (蓮映). Later, on the eighteenth day of the sixth month of the Yihai year, he happened to pass by her home, and Lianying asked her son to bring forward a cup of dew. Yu Chi said, 'Is purity to this extent?' The following year, Miaotan became ill and died after six months of illness.

Record of the Lotus Charm of Yushan

Shi Lin (石麟)

To the southeast of Changshu, there is a woman surnamed Wang, who is in her thirties or forties. In the Xin

未。聞玉尺赴虞山。精誠來謁。蓮語曰。彼之慾見師已數年。今適滿其愿。見之後。于花嚴訊息。踴躍能入。玉尺藉端開導。引入圓宗。俄而別作偈寄之。並勉其子之讀書。甚悉。有五百金。欲作第一佛事。存於一處。其卒也。友人不克踐言。可惜哉。婦某氏。法名蓮韻。

徐太夫人傳

徐國楨

太夫人。徐宮保女也。幼慈慧。適錢唐許刺史玉年。敬順有婦德。遇三黨以恩禮。不因貧富異。待下無疾言無怒容。生五子二女。皆貴顯。太夫人恭謹無奢念。自減省以作眾善。冬棉夏藥。放生濟急。於三寶因尤盡心力。人有以未來富貴祝者。應之曰。福報盡落輪迴也。吾唯求生西方以了生死。自署名曰印深子。自此以後。每朝夕唯以唸佛為娛。家人化之。故凈土法門。復能盛行於三江淮海間。四方人苦於兵。而板輿所至。每有安樂之想。蓋隱隱保全無數矣。初以避兵警故。寓通之呂四。其子靈虛子。與友人妙空子。及西來徐子。法如汪子。幻有王子。以凈土圓義相切磋。靈虛子有所悟。必入以告。故太夫人洞明事理。一意往生。闔家既迴向凈土。親族熏化。皆歸一愿。蓋指不勝屈矣。同治甲子夏。習靜焦山。有太湖漁人。得彌陀像。夢此像囑其獻于太夫人。因筑香光樓以供。且書其兩楹曰。寶地豁開心境

【現代漢語翻譯】 現代漢語譯本：未。玉尺（Yuchi，人名）前往虞山（Yushan，地名）拜訪蓮語（Lianyu，人名）。蓮語說：『他想見您已經好幾年了，現在終於如願以償。見面之後，他對《華嚴經》（Huayan Jing）的訊息，踴躍地能夠領悟。』玉尺藉此機會開導他，引導他進入圓宗（Yuanzong，佛教宗派）。不久之後，玉尺寫了一首偈頌寄給他，並勉勵他的兒子好好讀書，非常詳細。玉尺有五百金，想要用來做第一佛事（指最大的善事），存在一個地方。他去世了，他的朋友沒能實現他的遺願，真是可惜啊。婦人某氏，法名蓮韻（Lianyun，法號）。

徐太夫人傳

徐國楨

太夫人是徐宮保（Xu Gongbao，人名）的女兒。從小就慈祥聰慧。嫁給錢唐（Qiantang，地名）的許刺史玉年（Xunian，人名）。她恭敬順從，有婦德。對待宗族親戚以恩惠和禮儀，不因為貧窮或富有而有所不同。對待下人沒有疾言厲色。生了五個兒子和兩個女兒，都顯貴發達。太夫人恭敬謹慎，沒有奢侈的念頭，自己節省下來用來做各種善事。冬天施捨棉衣，夏天施捨藥品，放生，救濟急難。對於佛法僧三寶（Sanbao，佛教用語，指佛、法、僧）尤其盡心盡力。有人用未來富貴來祝願她，她回答說：『福報都落入輪迴之中了。我只求往生西方極樂世界（Xifang Jile Shijie，佛教用語，指阿彌陀佛的凈土）以了脫生死。』她給自己署名叫做印深子（Yinshenzi，法號）。從此以後，每天早晚都以唸佛為樂。家人也受到她的感化。所以凈土法門（Jingtu Famen，佛教宗派）又能在三江淮海（Sanjiang Huaihai，地名）一帶盛行。四方百姓苦於戰亂，而她的車駕所到之處，人們都感到安樂，這大概是默默地保全了無數人的性命啊。當初因為躲避戰亂，居住在通州（Tongzhou，地名）的呂四（Lvsi，地名）。她的兒子靈虛子（Lingxuzi，法號）與友人妙空子（Miaokongzi，法號），以及西來徐子（Xilai Xuzi，法號），法如汪子（Faru Wangzi，法號），幻有王子（Huanyou Wangzi，法號），以凈土圓義互相切磋。靈虛子有所領悟，必定進去告訴她。所以太夫人洞明事理，一心一意求往生。全家既然都回向凈土，親族受到薰陶感化，都歸於同一個願望，這樣的人數不勝數。同治甲子年夏天，在焦山（Jiaoshan，地名）習靜。有個太湖（Taihu，地名）的漁人，得到一尊彌陀像（Mituo Xiang，阿彌陀佛的佛像），夢見這尊佛像囑咐他獻給太夫人。因此建造香光樓（Xiangguang Lou，樓名）來供奉佛像，並且在兩旁的柱子上寫道：『寶地豁開心境』。

【English Translation】 English version: Not yet. Yuchi (玉尺, a person's name) went to Yushan (虞山, a place name) to visit Lianyu (蓮語, a person's name). Lianyu said, 'He has wanted to see you for several years, and now his wish has finally come true. After meeting you, he is eagerly able to understand the message of the Avatamsaka Sutra (Huayan Jing, 華嚴經).' Yuchi took this opportunity to enlighten him, guiding him into the Yuanzong (圓宗, a Buddhist sect). Soon after, Yuchi wrote a verse and sent it to him, and also encouraged his son to study hard, in great detail. Yuchi had five hundred gold coins, wanting to use them to do the foremost Buddhist deed (指最大的善事, referring to the greatest good deed), storing them in one place. When he passed away, his friend was unable to fulfill his wish, which is a pity. A woman, surnamed so-and-so, with the Dharma name Lianyun (蓮韻, a Dharma name).

Biography of Madam Xu

By Xu Guozhen

Madam Xu was the daughter of Xu Gongbao (徐宮保, a person's name). From a young age, she was kind and wise. She married Xu Yunnian (許玉年, a person's name), the prefect of Qiantang (錢唐, a place name). She was respectful and obedient, possessing the virtues of a wife. She treated her relatives with kindness and courtesy, without differentiating based on poverty or wealth. She treated her servants without harsh words or angry expressions. She gave birth to five sons and two daughters, all of whom became prominent and successful. Madam Xu was respectful and cautious, without extravagant thoughts, saving from her own expenses to do various good deeds. She gave away cotton clothes in winter, medicine in summer, released animals, and provided emergency relief. She was especially devoted to the Three Jewels (Sanbao, 三寶, referring to the Buddha, the Dharma, and the Sangha). Someone wished her future wealth and honor, and she replied, 'Blessings will only fall into the cycle of reincarnation. I only seek to be reborn in the Western Pure Land (Xifang Jile Shijie, 西方極樂世界, referring to Amitabha's Pure Land) to end the cycle of birth and death.' She gave herself the name Yinshenzi (印深子, a Dharma name). From then on, she took reciting the Buddha's name as her only joy every morning and evening. Her family was also influenced by her. Therefore, the Pure Land School (Jingtu Famen, 凈土法門) was able to flourish again in the Sanjiang Huaihai (三江淮海, a place name) area. The people in all directions suffered from war, and wherever her carriage went, people felt at peace, which probably silently preserved countless lives. Initially, to avoid the chaos of war, she resided in Lvsi (呂四, a place name) in Tongzhou (通州, a place name). Her son Lingxuzi (靈虛子, a Dharma name), along with his friends Miaokongzi (妙空子, a Dharma name), Xilai Xuzi (西來徐子, a Dharma name), Faru Wangzi (法如汪子, a Dharma name), and Huanyou Wangzi (幻有王子, a Dharma name), discussed the profound meaning of the Pure Land teachings. Whenever Lingxuzi had an insight, he would definitely go in and tell her. Therefore, Madam Xu clearly understood the principles and was wholeheartedly seeking rebirth in the Pure Land. Since the whole family dedicated themselves to the Pure Land, and the relatives were influenced and transformed, countless people shared the same aspiration. In the summer of the Jiazi year of the Tongzhi reign, she practiced meditation in Jiaoshan (焦山, a place name). A fisherman from Taihu (太湖, a place name) obtained an image of Amitabha (Mituo Xiang, 彌陀像, an image of Amitabha Buddha) and dreamed that the image instructed him to offer it to Madam Xu. Therefore, she built the Xiangguang Pavilion (Xiangguang Lou, 香光樓, the name of a pavilion) to enshrine the Buddha image, and wrote on the pillars on both sides: 'The precious land opens up the mind'.

界。江天妙寫佛音聲。可見其啓發者甚多矣。乙丑七月夜。佛光明現於室。圓相燈火共化為紅蓮花。大尺許。輝華掩映。初以為異。既而思之曰。此殆以火中蓮花之義䇿我也。丙寅。在揚寓。夏曰感微疾。愈兩月。忽曰。吾將歸矣。家人以為返杭州去也。太夫人笑曰。非爾等所知。七月四日晡時。起盥洗易衣服。自見光明滿空。異香充塞。光中有僧。著水田衣。持錫杖。旁侍一童。作相近狀。乃召眷屬而告之。且勖曰。我無掛礙。爾等皆唸佛。自亦唸佛。繼云蓮花至。遂命將所誦西方公據二冊焚化。一時許。自云見佛來迎。乃含笑仰視而逝。五日子時也。太夫人既卒。室中有異香。頂暖竟一日。年六十九。

許母徐太夫人別傳

唐持平

妙空鄭子。以唸佛法門。唱于海陵。著書四十八篇。傳於徐汪許三家之手。海隅凈土之風起焉。初赴呂四館于呂東署。作四十八字以公諸同志。不論貴賤老少智愚。各取一字而去。自製一字配之。以爲念佛之名。時許母徐太夫人。適拈深字。自製其名印深。遂為許氏唸佛之始。年六七十矣。謙遜慈厚。不以富貴先人。而因之以修者甚眾。孫女悟源其一也。若與同。若還西。若環真。若緣覺。若玉虛。若雅奏。若正覺。若悟真。雖其中所造各殊。而精神炯炯。往往能以

【現代漢語翻譯】 現代漢語譯本：界。江天妙筆寫出佛的聲音，可見啓發的人很多啊。乙丑年七月夜裡，佛的光明出現在房間里，圓形的燈火共同化為紅色的蓮花，大約有一尺多大，光輝燦爛。起初以為是奇異的現象，後來思考說，這大概是用火中蓮花的意義來策勵我吧。丙寅年，在揚州的住所，夏天感到輕微的疾病，痊癒兩個月后，忽然說，我將要回去了。家人以為是返回杭州去。太夫人笑著說，不是你們所知道的。七月初四傍晚時分，起身洗漱更換衣服，自己看見光明充滿天空，奇異的香氣充滿四周，光明中有僧人，穿著袈裟，拿著錫杖，旁邊侍立一個童子，作相近的樣子。於是召集家人眷屬而告訴他們，並且勉勵說，我沒有掛礙，你們都念佛，自己也念佛。接著說蓮花到了，於是命令將所誦的西方公據兩冊焚化。過了一會兒，自己說看見佛來迎接，於是含笑仰視而逝世，五日子時。太夫人去世后，房間里有奇異的香氣，頭頂溫暖持續了一整天，享年六十九歲。 許母徐太夫人別傳 唐持平 妙空鄭子（Miaokong Zhengzi），以唸佛法門，倡導于海陵（Hailing），著書四十八篇，傳於徐、汪、許三家之手，海隅凈土之風興起。當初前往呂四（Lvsi）館于呂東署（Lvdong Office），作四十八字以公佈給同志，不論貴賤老少智愚，各取一字而去，自製一字配之，以爲念佛之名。當時許母徐太夫人，恰好拈到『深』字，自製其名印為『印深』，於是成為許氏唸佛的開始。年六七十歲了，謙遜慈厚，不因為富貴而先於人，因此而修習的人很多。孫女悟源（Wuyuan）就是其中之一。若與同（Ruoyutong），若還西（Ruohuanxi），若環真（Ruohuanzhen），若緣覺（Ruoyuanjue），若玉虛（Ruo Yuxu），若雅奏（Ruoyazou），若正覺（Ruozhengjue），若悟真（Ruowuzhen），雖然其中所造各不相同，而精神炯炯，往往能夠以

【English Translation】 English version: Realm. Jiang Tian's (Jiang Tian) wonderful writing depicts the Buddha's voice, showing that there are many who are inspired. On a night in July of the year Yichou, the Buddha's light appeared in the room, and the round lamps together transformed into red lotus flowers, about a foot in size, with brilliant radiance. At first, it was thought to be a strange phenomenon, but later, thinking about it, it was said that this was probably to encourage me with the meaning of the lotus flower in the fire. In the year Bingyin, at the residence in Yangzhou, in the summer, I felt a slight illness. After recovering for two months, I suddenly said, 'I am going to return.' The family thought it was to return to Hangzhou. The Tai Furen (esteemed mother) smiled and said, 'It is not what you know.' At dusk on the fourth day of July, I got up to wash and change clothes, and I saw the light filling the sky, and a strange fragrance filled the surroundings. In the light was a monk, wearing a kasaya, holding a staff, with a child standing beside him, looking similar. So I summoned the family and told them, and encouraged them, saying, 'I have no attachments, you should all recite the Buddha's name, and I will also recite the Buddha's name.' Then I said that the lotus flower had arrived, so I ordered the two volumes of Western Public Records that I had recited to be burned. After a while, I said that I saw the Buddha coming to greet me, so I smiled and looked up and passed away, at midnight on the fifth day. After the Tai Furen passed away, there was a strange fragrance in the room, and the top of her head remained warm for a whole day. She lived to be sixty-nine years old. Separate Biography of Xu Tai Furen, Mother of Xu Tang Chiping Miaokong Zhengzi (Miaokong Zhengzi) advocated the Pure Land practice of Buddha Recitation in Hailing (Hailing), writing forty-eight chapters, which were passed on to the Xu, Wang, and Xu families, and the Pure Land practice flourished in the coastal area. Initially, he went to the Lvsi (Lvsi) Pavilion at the Lvdong Office (Lvdong Office), and created forty-eight characters to announce to his comrades. Regardless of rank, age, wisdom, or foolishness, each person took one character and left, creating their own character to match it, as their name for Buddha Recitation. At that time, Xu Tai Furen, the mother of Xu, happened to pick the character 'Shen' (deep), and created her name seal as 'Yin Shen' (imprint deep), thus becoming the beginning of the Xu family's Buddha Recitation. She was sixty or seventy years old, humble, kind, and did not put herself before others because of her wealth and status. Many people practiced because of her. Her granddaughter, Wuyuan (Wuyuan), was one of them. Ruoyutong (Ruoyutong), Ruohuanxi (Ruohuanxi), Ruohuanzhen (Ruohuanzhen), Ruoyuanjue (Ruoyuanjue), Ruo Yuxu (Ruo Yuxu), Ruoyazou (Ruoyazou), Ruozhengjue (Ruozhengjue), Ruowuzhen (Ruowuzhen), although their creations were different, their spirits were bright, and they were often able to

凈土音聲。度出三界。許氏之親族鄰友。引而益長。佛緣彌著焉。周旋久而成就多者。唯靈虛。即其幼子云。深印老人有西方之兆甚多。或以為堪希中品。噫。江樓夜課。眷屬滿前。何其盛。風帆沙鳥。經聲梵唄。如一幅畫圖。不可即矣。

喬夫人軼事

(泰州)陳　第

喬侍郎夫人某氏。深純篤志。凈愿頗切。未知于第一義何如也。而風聲甚遠。凈業中之英靈也。嘗至一叢林。請僧代修大悲行法。僧集。夫人叩以觀中詞義。僧茫然。夫人曰。愿以異日。

正覺子傳

蔣元亮

正覺。姓朱氏。江南人。許靈虛居士副室也。幼性敏。長而恭順孝慈。年二十九。子方九歲。正覺遽以疾卒。疾初作。佛事善舉。建力甚勤。久而生退轉。但以病為憂矣。靈虛時醒其迷。一日忽謂靈虛曰。勢在必死。當何處去。曰。本以往生為愿。何頓忘之。正覺曰。然則須唸佛。由此精進。且曰。夙業來報。正念先疏也。一心直往。眾苦皆離。方為好手。彌留際。靈虛為禮佛。侍疾者見白光照正覺之面。正覺亦自言見蓮花。遂安詳而逝。焚其平時所誦西方公據。火中現金光湛然。殮時頂暖。

書善一事

(泰州)趙大禮

善一。長白人。都轉如山冠九之夫人也。夫婦雙修。極人寰之望

【現代漢語翻譯】 現代漢語譯本 凈土音聲，能使人脫離三界（欲界、色界、無色界）。許氏的親族鄰友，受其影響而日益增長，與佛的因緣也更加深厚。長久跟隨靈虛（許靈虛居士）修行而成就較多的人，只有靈虛的幼子云。深印老人有很多往生西方的徵兆，有人認為他可以達到中品往生。唉！江樓夜晚講課，眷屬滿座，多麼興盛啊！風帆、沙鳥、經聲、梵唄，就像一幅畫卷，令人難以忘懷。

喬夫人軼事

(泰州)陳第

喬侍郎的夫人某氏，心地純正，志向堅定，往生凈土的願望非常懇切。只是不知道她在第一義諦（佛教最高的真理）上的理解如何。但她的名聲很遠，是凈業修行中的傑出人物。曾經到一座叢林，請僧人代為修持大悲行法。僧人聚集后，夫人詢問他們關於觀音法門中的詞義，僧人們茫然不知所措。夫人說：『希望以後有機會再請教。』

正覺子傳

蔣元亮

正覺，姓朱，是江南人，是許靈虛居士的妾室。從小就聰明敏捷，長大后恭敬順從，孝順慈愛。二十九歲時，兒子才九歲，正覺突然因病去世。剛生病時，她積極參與佛事善舉，非常勤奮。時間久了，就產生了退轉之心，只為自己的疾病擔憂。靈虛時常提醒她不要迷惑。有一天，她忽然對靈虛說：『看來我勢必會死，我該去哪裡呢？』靈虛說：『你本來是以往生西方為愿，怎麼一下子就忘記了呢？』正覺說：『既然這樣，那就必須唸佛。』從此她精進唸佛，並且說：『這是宿世的業報來臨，正念才會先疏遠啊。一心直往西方，脫離一切痛苦，才是好辦法。』臨終之際，靈虛為她禮佛，侍候她的人看見白光照在正覺的臉上。正覺也自己說看見了蓮花。於是她安詳地去世了。焚燒她平時所誦的《西方公據》（往生西方的憑證），火焰中顯現金光，非常明亮。入殮時，頭頂是溫暖的。

書善一事

(泰州)趙大禮

善一，是長白人，是都轉如山冠九的夫人。夫婦一同修行，是人世間極高的期望。

【English Translation】 English version The sound of the Pure Land can liberate beings from the Three Realms (Desire Realm, Form Realm, Formless Realm). The relatives and neighbors of the Xu family were increasingly influenced, and their affinity with the Buddha deepened. Among those who followed Lingxu (Layman Xu Lingxu) for a long time and achieved much, only Yun, the youngest son of Lingxu, stood out. Old Man Shenyin had many signs of rebirth in the Western Pure Land, and some believed he could achieve middle-grade rebirth. Alas! Night lectures in the riverside pavilion, with family members filling the seats, how prosperous it was! Sails, sandpipers, the sound of scriptures, and the chanting of mantras, like a painting, are unforgettable.

Anecdotes of Lady Qiao

(Taizhou) Chen Di

Lady Qiao, the wife of Vice Minister Qiao, was pure in heart and firm in her aspirations, and her desire to be reborn in the Pure Land was very earnest. It is unknown what her understanding of the First Principle (the highest truth in Buddhism) was. However, her reputation was far-reaching, and she was an outstanding figure in Pure Land practice. Once, she went to a monastery and asked the monks to practice the Great Compassion Dharma on her behalf. After the monks gathered, the lady asked them about the meaning of the words in the Guanyin Dharma, but the monks were at a loss. The lady said, 'I hope to have the opportunity to ask for guidance another day.'

Biography of Zhengjuezi

Jiang Yuanliang

Zhengjue, whose surname was Zhu, was a native of Jiangnan, and was the concubine of Layman Xu Lingxu. She was intelligent and quick-witted from a young age, and grew up to be respectful, obedient, filial, and loving. At the age of twenty-nine, when her son was only nine years old, Zhengjue suddenly died of illness. When she first fell ill, she actively participated in Buddhist activities and good deeds, and was very diligent. Over time, she developed a sense of regression and only worried about her illness. Lingxu often reminded her not to be deluded. One day, she suddenly said to Lingxu, 'It seems that I am bound to die, where should I go?' Lingxu said, 'You originally aspired to be reborn in the Western Pure Land, how can you suddenly forget it?' Zhengjue said, 'In that case, I must recite the Buddha's name.' From then on, she diligently recited the Buddha's name and said, 'This is the retribution of past karma, so right mindfulness is alienated first. Going straight to the West with one mind, leaving all suffering behind, is the best way.' At the time of her death, Lingxu was prostrating to the Buddha for her, and those who were attending to her saw a white light shining on Zhengjue's face. Zhengjue also said that she saw a lotus flower. Then she passed away peacefully. Her 'Western Public Document' (certificate of rebirth in the West), which she usually recited, was burned, and golden light appeared in the flames, which was very bright. When she was encoffined, the top of her head was warm.

Writing about the Affairs of Shanyi

(Taizhou) Zhao Dali

Shanyi was a native of Changbai, and was the wife of Du Zhuan Rushan Guanjiu. The couple practiced together, which is the highest expectation in the human world.

。如在湖北。見玉尺所著彌陀註解。翻刻板一副。存歸元寺。以故善一知玉尺之以華嚴觀作凈土修也。玉尺以刻經故。渡錢塘。晤如於衢道署。如至寺五次。玉尺赴署五次。善一每以華嚴凈土之義叩焉。適其妹聖全死。期臨百日。請作佛事。玉尺為其說華嚴十𢆯門。衢之僧俗。觀聽者傳為佳話。遂以刻經之資。首助玉尺。為全部書本藏之第一檀越。善一之生平。喜唸佛及禮大悲行法。一日者。欲延玉尺至穆庵。為女眾說法。玉尺未往。后遂以病卒于庵。不復見也。先是玉尺未赴衢道署。善一預夢大身善財。故信心甚至。善一既以凈業精純唸佛而逝。杭之人與十方聞者。多所感發。為一時女修之最卓卓者。

彭定生立名說

(泰州)孫靈波

何以名定生也。自不肯信往生。而玉尺命名以慰之也。費孺人陶瓊樓阿環阿瑩。為二林之眷屬。演一脈之香光。數傳而後。兵燹。書籍散失。二林之風猶存於其家。玉尺得見十六觀圖上二林親題之截句。晤其曾孫菊初。及其第四第五曾孫女五即定生也。告之曰。我與四方同志。已募刻二林先生書。幾過半矣。有家藏。可出而見示。以引發眾生堅信凈土之心。遂為宣五戒。勸助刻般若。兩三年中。一發禪機。銳不可遏。其中親到處人不能知。相見轉希矣。原其本力。

【現代漢語翻譯】 現代漢語譯本：比如在湖北，（善一）見到了玉尺（Yuchi，人名）所著的《彌陀註解》，翻刻了一副雕版，存放在歸元寺。因此，善一（Shanyi，人名）知道玉尺是用華嚴的觀點來修習凈土法門。玉尺因為刻經的緣故，渡過錢塘江，在衢州道署會見了如（Ru，人名）。如（Ru）到寺廟五次，玉尺（Yuchi）到道署五次，善一（Shanyi）每次都用華嚴凈土的義理請教他。恰逢如（Ru）的妹妹聖全（Shengquan，人名）去世，（距離）百日祭期臨近，（如）請玉尺（Yuchi）做法事。玉尺（Yuchi）為他們講解了華嚴十玄門。衢州的僧人和俗人，觀看聽講的人都傳為美談。於是（如）用刻經的資金，首先資助玉尺（Yuchi），成為全部書本藏的第一位施主。善一（Shanyi）的生平，喜歡唸佛和禮拜大悲行法。有一天，（善一）想要邀請玉尺（Yuchi）到穆庵，為女眾說法。玉尺（Yuchi）沒有去，後來（善一）就因病去世在庵中，沒有再見到（玉尺）。在這之前，玉尺（Yuchi）還沒去衢州道署時，善一（Shanyi）預先夢見了大身善財（Dashen Shancai，佛教人物），所以信心非常堅定。善一（Shanyi）因為凈業精純，唸佛而逝世，杭州的人和十方聽到這件事的人，大多有所感發，（善一）是當時女修行者中最傑出的人。

彭定生立名說

（泰州）孫靈波

為什麼要取名定生（Dingsheng，人名）呢？因為（定生）自己不肯相信往生，而玉尺（Yuchi）命名是爲了安慰她。費孺人（Fei Ruren，人名）陶瓊樓（Tao Qionglou，人名）阿環（Ahuan，人名）阿瑩（Aying，人名），是二林（Erlín，地名）的眷屬，延續一脈的香光。數代之後，遭遇戰亂，書籍散失，二林的遺風仍然存在於他們家。玉尺（Yuchi）得見十六觀圖上二林（Erlín）親筆題寫的截句，會見了她的曾孫菊初（Juchu，人名），以及她的第四、第五曾孫女，也就是定生（Dingsheng）。（玉尺）告訴她：『我與四方同志，已經募集資金刻印二林先生的書，已經過半了。你家有家藏，可以拿出來展示，用來引發眾生堅信凈土的心。』於是為她宣講五戒，勸她資助刻印《般若經》。兩三年中，（定生）一發禪機，銳不可當。其中親身經歷之處，別人無法知曉，相見的機會也越來越少了。探究她的根本力量，（是來自於凈土信仰）。

【English Translation】 English version: For example, in Hubei, (Shanyi) saw the 'Amitabha Commentary' written by Yuchi (person's name), and reprinted a set of engraved plates, which were stored in Guiyuan Temple. Therefore, Shanyi (person's name) knew that Yuchi was using the Huayan perspective to cultivate the Pure Land Dharma. Because of engraving scriptures, Yuchi crossed the Qiantang River and met Ru (person's name) at the Quzhou Daoshu (government office). Ru (person's name) went to the temple five times, and Yuchi (person's name) went to the Daoshu five times. Each time, Shanyi (person's name) asked him about the meaning of Huayan Pure Land. Coincidentally, Ru's (person's name) sister, Shengquan (person's name), passed away, and the hundred-day memorial ceremony was approaching. (Ru) asked Yuchi (person's name) to perform Buddhist rituals. Yuchi (person's name) explained the Ten Mysterious Gates of Huayan to them. The monks and laypeople of Quzhou, those who watched and listened, spread it as a good story. So (Ru) used the funds for engraving scriptures to first support Yuchi (person's name), becoming the first benefactor of the entire collection of books. Shanyi's (person's name) life was fond of reciting the Buddha's name and prostrating to the Great Compassion Practice Dharma. One day, (Shanyi) wanted to invite Yuchi (person's name) to Mu'an to preach to the women. Yuchi (person's name) did not go, and later (Shanyi) died of illness in the nunnery, never seeing (Yuchi) again. Before this, when Yuchi (person's name) had not yet gone to the Quzhou Daoshu, Shanyi (person's name) had a dream of Dashen Shancai (Buddhist figure), so her faith was very firm. Shanyi (person's name) passed away because of her pure karma and reciting the Buddha's name. People in Hangzhou and those who heard about it in the ten directions were mostly moved. (Shanyi) was the most outstanding of the female practitioners at that time.

Peng Dingsheng's Naming Explanation

(Taizhou) Sun Lingbo

Why is she named Dingsheng (person's name)? Because (Dingsheng) herself refused to believe in rebirth, and Yuchi (person's name) named her to comfort her. Fei Ruren (person's name), Tao Qionglou (person's name), Ahuan (person's name), and Aying (person's name) were relatives of Erlin (place name), continuing a lineage of incense and light. After several generations, they encountered war, and the books were lost, but the legacy of Erlin still existed in their family. Yuchi (person's name) saw the truncated verses personally inscribed by Erlin (place name) on the Sixteen Contemplations Picture, and met her great-grandson Juchu (person's name), as well as her fourth and fifth great-granddaughters, who were Dingsheng (person's name). (Yuchi) told her: 'I and like-minded people from all directions have already raised funds to engrave Mr. Erlin's books, and it is more than halfway done. Your family has a collection, which can be taken out and displayed to inspire sentient beings to firmly believe in the Pure Land mind.' So he explained the Five Precepts to her and encouraged her to support the engraving of the 'Prajna Sutra'. In two or three years, (Dingsheng) suddenly developed Chan insights, which were unstoppable. The places where she personally experienced it, others cannot know, and the opportunities to meet are becoming less and less. Exploring her fundamental strength, (it comes from Pure Land faith).

自足生西。取第一義以為之骨。則上品人也。

蔣氏唸佛記

(江都)夏智因

蔣氏。名蘭徴。如皋人適同邑卜姓。晚年道號貞一子。生時。母宋夢香云繞戶。淡妝仙子。握蘭入室而生。幼端淑。言動以禮法。家有觀音大士像。虔誠禮拜。晨夕無怠。事親孝。年十餘歲。兩以割臂肉救父危疾。喜讀書。兼工吟詠。出語皆清妙。既嫁。孝于姑。姑卒。夫亦以毀卒。蔣氏遂𢹂子。與母同居。督課之餘。勤心念佛。祈母壽。中年。子卒。媳亦殉。教育遺孫。事必以禮。壽至九十三。未嘗懈也。素修凈業。時有悟機。臨歿時異香發於寢室。預知時至。含笑唸佛。向西而逝也。未歿前。有佛光照身。蓮花現前之異。並有異鳥如小鸞鳳。百千相隨。飛集庭樹。三日大斂時。面色如生。手尚和軟。氣作蓮華香。

陶陸氏傳

(江都)熊潤生

陸氏。蘇州人。性慈善。夫陶某。子某。皆信佛。女證西。造蓮花精舍。氏住焉。晨夕修凈業。同治癸酉。入夏至秋。病不愈。食果。飲大悲水。謂子媳曰。我死。汝勿哭。多唸佛好。自知八月十日死。沐浴更衣。設香案。命家人轉大悲咒四十八遍。不見余像。但僧眾與韋䭾而已。遂唸佛而終。頂暖。室有異香。初名妙某。后改蓮依。志欲佐玉尺刻經之事。

【現代漢語翻譯】 現代漢語譯本 『自足生西』，以『第一義』（ परमार्थ satya，最高真理）為骨幹，這是上品往生的人。

《蔣氏唸佛記》

（江都）夏智因

蔣氏，名蘭徴，如皋人，嫁給同邑的卜姓人家。晚年道號貞一子。出生時，母親宋氏夢見香云環繞門戶，一位淡妝仙子，手握蘭花進入房間而生下她。幼年時就端莊賢淑，言行舉止都符合禮法。家中供奉觀音大士像，虔誠禮拜，早晚不懈怠。侍奉雙親非常孝順，十餘歲時，兩次割臂肉來救治父親的危重疾病。喜歡讀書，也擅長吟詩作賦，說出的話語都清麗美妙。出嫁后，孝順婆婆。婆婆去世后，丈夫也因悲傷過度而去世。蔣氏於是帶著兒子，與母親同住。督促兒子學習之餘，勤心念佛，祈求母親長壽。中年時，兒子去世，兒媳也殉情自盡。教育遺留下來的孫子，事事都以禮法為準則。活到九十三歲，從未懈怠。平時就修習凈土法門，時常有所領悟。臨終時，奇異的香味從寢室散發出來，預先知道往生的時間。含笑唸佛，面向西方而去世。去世前，有佛光照耀身體，蓮花顯現在眼前等奇異景象，並且有奇異的鳥兒，像小鸞鳳一樣，成百上千地跟隨著，飛到庭院的樹上聚集。去世三天後入殮時，面色如生，手還柔軟，氣息化作蓮花的香味。

《陶陸氏傳》

（江都）熊潤生

陸氏，蘇州人。天性慈善。丈夫陶某，兒子某，都信奉佛教。女兒證西，建造蓮花精舍，陸氏就住在那裡。早晚修習凈土法門。同治癸酉年，從夏天到秋天，生病沒有好轉。吃水果，飲用大悲水（महा करुणा धारणी，Great Compassion Mantra water）。告訴兒子媳婦說：『我死後，你們不要哭泣，多唸佛就好。』自己知道八月十日會去世。沐浴更衣，設定香案，命令家人唸誦大悲咒四十八遍。沒有看見其他的佛像，只看見僧眾和韋馱（Skanda，佛教護法神）。於是唸佛而終。頭頂溫暖，房間里有奇異的香味。最初的名字是妙某，後來改為蓮依，立志要協助玉尺刻經的事業。

【English Translation】 English version 『Attaining rebirth in the Pure Land through one's own efforts,』 taking the 『First Principle』 (Paramartha satya, the highest truth) as the foundation, this is the person who achieves rebirth in the highest grade.

Record of Jiang's Mindfulness of Buddha

(Jiangdu) Xia Zhiyin

Jiang, named Lanzheng, was from Rugao, married to the Bu family in the same town. In her later years, she adopted the Taoist name Zhenyizi. At her birth, her mother, Song, dreamed of fragrant clouds surrounding the door, a fairy in light makeup, holding an orchid, entered the room and gave birth to her. As a child, she was dignified and virtuous, her words and actions in accordance with etiquette. The family had a statue of Avalokiteśvara Bodhisattva (Guanyin Dashi), which she devoutly worshipped, morning and evening without fail. She was very filial to her parents, and at the age of ten, she twice cut flesh from her arm to save her father from critical illness. She loved reading and was also skilled in poetry, her words were clear and beautiful. After marriage, she was filial to her mother-in-law. After her mother-in-law passed away, her husband also died of grief. Jiang then took her son and lived with her mother. In addition to supervising her son's studies, she diligently recited the Buddha's name, praying for her mother's longevity. In middle age, her son died, and her daughter-in-law also committed suicide. She educated her surviving grandson, and everything was done according to etiquette. She lived to be ninety-three years old, never slacking off. She usually cultivated the Pure Land practice and often had insights. At the time of her death, a strange fragrance emanated from her bedroom, and she knew in advance the time of her rebirth. Smiling, she recited the Buddha's name and passed away facing west. Before her death, there were strange phenomena such as Buddha's light shining on her body and lotus flowers appearing in front of her, and there were strange birds, like small phoenixes, following in the hundreds and thousands, flying to the trees in the courtyard to gather. When she was encoffined three days after her death, her face was lifelike, her hands were still soft, and her breath smelled like lotus flowers.

Biography of Tao Lu

(Jiangdu) Xiong Runsheng

Lu was from Suzhou. She was charitable by nature. Her husband, Tao, and son, both believed in Buddhism. Her daughter, Zhengxi, built the Lotus Hermitage, where Lu lived. She practiced the Pure Land method morning and evening. In the year Guiyou of the Tongzhi reign, from summer to autumn, she was ill and did not recover. She ate fruit and drank Great Compassion Mantra water (महा करुणा धारणी, Great Compassion Mantra water). She told her son and daughter-in-law, 『After I die, do not cry, just recite the Buddha's name more.』 She knew that she would die on the tenth day of the eighth month. She bathed and changed her clothes, set up an incense table, and ordered her family to recite the Great Compassion Mantra forty-eight times. She did not see any other Buddha images, only monks and Skanda (韋䭾, Skanda, a Buddhist protector deity). Then she passed away reciting the Buddha's name. The top of her head was warm, and there was a strange fragrance in the room. Her original name was Miaomou, later changed to Lianyi, and she aspired to assist in the work of engraving scriptures with Yuchi.

雖未成。神明可用也。

金寶恒臨行記

(江都)王　生

寶恒。江蘇金氏女。適某。年某十某。卒于江都課洲。玉尺之赴課洲也僅矣。忽一日過草菴。寶恒來謁有病矣。而心神尚清。玉尺示之以詩曰。子果雙離業系空。鐘聲琴韻大悲雄。飛來十面金剛手。不向人間數落紅。寶恒得詩。神明精進。繫念凈因。無一雜想。至於死。而依戀之心倍增也。其母遇一。因寶恒而起。精進之心。亦至死不改云。

天空子記

(如皋)石　麟

天空。袁氏女。適潘。性渾厚。有志於佛法。未充滿其求。志益奮。思傾吐所有以助刻藏經。唸唸如是。久而病熱。助刻之事。亦不能自專。顛倒中猶以此爲念。無二想也。嘗曰。吾聞玉尺將行魚。我死。精神隨魚聲往來。終不離全藏之因也。噫。戔戔自修其凈土。戔戔吝出其凡財。是一切眾生之通弊也。而天空獨出手眼。雖死不衰。必朗朗乎游凈土之中而不滯者也。

王才女

蓮　發

金陵王氏女。名才子。許字於人。婚時作種種言狀。如天龍所附。三寶所加。日日如斯。遂為人說法。皆慷慨中病。有出塵之風。不逾月而身死。此事。金陵人以為狂亂也。細思之。定亂之形。非肉眼所知也。此皆抱修行之志。為世法所牽。郁久必發

【現代漢語翻譯】 現代漢語譯本 即使尚未完全成就，（她們的）神識光明也足以被利用。

金寶恒臨終記

(江都) 王 生

寶恒，江蘇金氏之女，嫁給某人。年齡三十多歲，卒于江都課洲。玉尺前往課洲也只是短暫的停留。忽然有一天，（寶恒）到草菴拜謁，已經生病了，但心神還很清醒。玉尺為她開示了一首詩：『你果真能擺脫塵世的束縛，達到空寂的境界，鐘聲和琴聲都充滿了大慈大悲的雄偉力量。十面金剛手（Dashabala，如來十力）飛來接引，不再留戀人間的紛紛擾擾。』寶恒得到這首詩，神識更加精進，一心想著清凈的因緣，沒有一絲雜念。直到臨死，對（佛法的）依戀之心更加強烈。她的母親遇到一位（僧人），因為寶恒的緣故而生起精進之心，直到去世也沒有改變。

天空子記

(如皋) 石 麟

天空，袁氏之女，嫁給潘。性格渾厚，有志於佛法，但未能完全滿足她的求法之心，（因此）志向更加奮發。她想傾盡所有來幫助刻印藏經（Tripitaka），念念不忘此事。時間久了，就生病發熱，幫助刻經的事情，也不能自己做主。即使在神志不清的時候，還以此爲念，沒有其他的想法。她曾說：『我聽說玉尺將要放生魚，我死後，精神會隨著魚的聲音往來，終究不會離開圓滿藏經的因緣。』唉！僅僅是自己修行凈土，僅僅是吝嗇地拿出自己的凡俗之財，這是一切眾生的通病啊。而天空卻獨具慧眼，即使去世也不衰退，必定會明朗地遊走在凈土之中而不會滯留。

王才女

蓮 發

金陵王氏之女，名叫才子。已經許配給別人。結婚的時候，做出種種言語舉動，好像天龍（Naga）附體，三寶（Triratna）加持，每天都這樣，於是為人說法，都慷慨激昂，直指病灶，有出塵的風範。不到一個月就去世了。這件事，金陵的人都認為是瘋癲錯亂。仔細想想，定和亂的真相，不是肉眼所能看清的。這些都是懷抱修行之志，卻被世俗的法則所牽絆，壓抑久了必然爆發。

【English Translation】 English version Though not yet fully accomplished, their spiritual clarity can still be utilized.

Record of Jin Baoheng's Passing

(Jiangdu) Wang Sheng

Baoheng, a daughter of the Jin family from Jiangsu, married someone. She was in her thirties and died in Kezhou, Jiangdu. Yu Chi's visit to Kezhou was brief. One day, she visited a thatched hut, already ill, but her mind was still clear. Yu Chi showed her a poem: 'You truly break free from the bonds of karma, reaching emptiness, the sound of bells and zithers filled with great compassion and heroic strength. The ten-faced Vajra hands (Dashabala, the ten powers of Tathagata) fly to receive you, no longer lingering on the myriad reds of the human world.' Baoheng received the poem, her spirit became more diligent, focusing on pure causes, without a single distracting thought. Until her death, her attachment to (the Dharma) only increased. Her mother met a (monk), and because of Baoheng, she developed a diligent mind, which did not change until her death.

Record of Kongkongzi

(Rugao) Shi Lin

Kongkong, a daughter of the Yuan family, married Pan. She was of a simple and honest nature, with aspirations for the Buddha Dharma, but her desire for the Dharma was not fully satisfied, (therefore) her aspirations became more vigorous. She wanted to give all she had to help carve the Tripitaka (Tripitaka), constantly thinking about this. After a long time, she became ill with a fever, and she could not personally manage the carving of the scriptures. Even in her delirium, she still thought of this, without any other thoughts. She once said: 'I heard that Yu Chi is going to release fish; after I die, my spirit will travel back and forth with the sound of the fish, and will never leave the cause of the complete Tripitaka.' Alas! Merely cultivating one's own Pure Land, merely being stingy in giving out one's mundane wealth, this is the common failing of all sentient beings. But Kongkong alone had insight, and even in death, she did not decline, surely she will roam brightly in the Pure Land without being hindered.

Talented Woman Wang

Lian Fa

A daughter of the Wang family from Jinling, named Caizi. She was betrothed to someone. At the time of her marriage, she made various speeches and gestures, as if possessed by a Naga (Naga), blessed by the Three Jewels (Triratna), and she was like this every day, so she preached to people, all with慷慨激昂，直指病灶，有出塵的風範。In less than a month, she died. The people of Jinling thought this was madness. Thinking about it carefully, the truth of order and chaos is not something that can be seen with the naked eye. These are all people who cherish the ambition of cultivation, but are bound by worldly laws, and suppressed for a long time, they will inevitably erupt.

。遂兼前業而並現。故或抗或墜。或歌或泣。如司馬君實。病中夢語。皆關天下。生死大事。何能以狂亂埽之乎。玉尺為迴向彌陀。名曰神定。

書張福音病中付託

(如皋)石　麟

如染香人。身有香氣。如子逃逝。雖憶何為。有德霖徐氏女。與張女善。皆欲乘清風。鼓智翼。翱翔于虛廓。張之中路而岐也。岐非其罪。人間世也。適丁矣。病矣。死矣。未死而貪生。在生而求死。人情邪。非人情邪。反覆之機。真𢆯之路。豈人天之所能測邪。其言曰。我死。必倚玉尺為度脫。彼悲願之力大於人。必能救我。及死而眾人擾擾。莫或依其言。久乃傳於玉尺之耳。以為張有如是如是之說也。張之心。張之身。張之妄。張之真。烏乎。張平生見玉尺無一言。而神明則冥熏于蓮花香海久矣。故如是說也。如是說也。不相違遠。同於形影。

慧云吟並序

(如皋)何琴軒

慧云。茅氏女。居江都。與王姓同宅。隨寶禮寶智等。棲心三寶。小小孺子也。不二年。智來告于玉尺曰。云已適人矣。俄而渡江省其母。玉尺見之。觀其容。若有所欲言而未得者。未久彼亦渡江。后再來。玉尺未及見。作偈寄之。慧云持詩而泣曰。吾不復得見師矣。返江南。不久而卒。慧云有凈土愿。娑婆非所樂也。吟

【現代漢語翻譯】 現代漢語譯本：於是兼具前世的業力而一併顯現。所以有時抗拒，有時墜落，有時歌唱，有時哭泣。就像司馬光（司馬君實）一樣，病中說夢話，都關係到天下百姓的生死大事，怎麼能用狂亂來概括呢？玉尺（法號）為她迴向阿彌陀佛（彌陀），法名叫做神定。

書寫給張福音病中囑託

(如皋)石麟

就像身上染了香的人，自然帶有香氣。就像兒子逃離后，即使思念又有什麼用呢？有位有德行的霖徐氏的女兒，與張女交好，都想乘著清風，鼓動智慧的翅膀，翱翔于空曠的境界。張女卻在中途改變了方向。改變方向不是她的罪過，而是因為身處人間世啊。恰逢生病，病重，以至於死亡。還沒死的時候貪戀生命，活著的時候卻又求死。這是人之常情嗎？難道不是人之常情嗎？反覆變化的契機，真正微妙的道路，難道是人天所能測度的嗎？她（張福音）說：『我死後，一定要依靠玉尺（法號）來度脫。』他（玉尺）的悲願之力大於常人，一定能夠救我。等到她死後，眾人紛紛擾擾，沒有人按照她的話去做。過了很久，才傳到玉尺（法號）的耳朵里，說張福音有這樣這樣的話。張福音的心，張福音的身，張福音的妄念，張福音的真心。唉！張福音平生見到玉尺（法號）沒有說過一句話，但是神明已經在蓮花香海中默默地薰陶她很久了。所以才會這樣說啊。這樣說啊。不會相違背，如同形影相隨。

慧云吟並序

(如皋)何琴軒

慧云，茅氏的女兒，住在江都，與王姓人家同住。跟隨寶禮、寶智等人，一心皈依三寶。是個小小的孩子。不到兩年，寶智來告訴玉尺（法號）說：『慧云已經嫁人了。』不久之後，她渡江探望她的母親。玉尺（法號）見到她，觀察她的容貌，好像有什麼話想說卻說不出口。沒過多久，她也渡江了，後來又來了。玉尺（法號）沒來得及見到她，作了一首偈語寄給她。慧云拿著詩哭著說：『我再也見不到師父了。』返回江南，不久就去世了。慧云有往生凈土的願望，娑婆世界不是她所喜歡的。吟。

【English Translation】 English version: Thereupon, the karmic forces of previous lives combine and manifest together. Therefore, sometimes resisting, sometimes falling, sometimes singing, sometimes weeping. Just like Sima Guang (Sima Junshi), whose delirious ramblings in illness concerned the great matters of life and death for all people under heaven. How can one sweep it all away with madness? Yuchi (Dharma name) dedicated merit to Amitabha Buddha (Mituo) for her, with the Dharma name Shen Ding.

Written for Zhang Fuyin's entrustment during illness

(Rugao) Shi Lin

Like someone who has been perfumed, naturally carries a fragrance. Like a son who has fled, what is the use of remembering him? There was a virtuous daughter of the Lin Xu family, who was good friends with Zhang's daughter, both wanting to ride the clear wind, flap their wings of wisdom, and soar in the vast expanse. Zhang's daughter, however, changed direction midway. Changing direction is not her fault, but because she is in the human world. It happened that she fell ill, became seriously ill, and eventually died. Before dying, she craved life, but while living, she sought death. Is this human nature? Or is it not human nature? The opportunity for repeated changes, the truly subtle path, can it be fathomed by humans and gods? She (Zhang Fuyin) said: 'After I die, I must rely on Yuchi (Dharma name) to deliver me.' His (Yuchi's) power of compassionate vows is greater than ordinary people, he will surely be able to save me. When she died, the crowd was in turmoil, and no one followed her words. After a long time, it was conveyed to Yuchi's (Dharma name) ears that Zhang Fuyin had said such and such things. Zhang Fuyin's heart, Zhang Fuyin's body, Zhang Fuyin's delusions, Zhang Fuyin's true mind. Alas! Zhang Fuyin had never said a word to Yuchi (Dharma name) in her life, but the deities had been silently influencing her in the lotus fragrant sea for a long time. That is why she said such things. Said such things. Not contradictory, like form and shadow following each other.

Huiyun's Poem with Preface

(Rugao) He Qinxuan

Huiyun, the daughter of the Mao family, lived in Jiangdu, residing in the same house as the Wang family. Following Bao Li, Bao Zhi, and others, she wholeheartedly took refuge in the Three Jewels. She was a small child. In less than two years, Bao Zhi came to tell Yuchi (Dharma name): 'Huiyun has married.' Soon after, she crossed the river to visit her mother. Yuchi (Dharma name) saw her, observing her appearance, as if she had something to say but could not express it. Not long after, she also crossed the river, and later came again. Yuchi (Dharma name) did not have time to see her, and composed a verse to send to her. Huiyun held the poem and cried, saying: 'I will never see my teacher again.' Returning to Jiangnan, she died not long after. Huiyun had a vow to be reborn in the Pure Land, the Saha world was not what she desired. Poem.

曰。

草草娑婆寄此形　　光華水月映天星 　何時樓閣玲瓏住　　長共虛空一片靈

聖寶傳

(泰州)周國定

人之粗妙。秉氣之或遍也。然密者或刻深而誤事。疏者或慷慨以立功。則又何處定評哉。則以性天厚薄之不同。而又以引生將來之遇合。臆。必矣。于不知不覺之中。而猝為鬼病之所傷。使有心人不能措手足於其間。固由其生生世世之抉擇於法門者淺也。然三寶深愍者此人。善知識之所必救者亦此人。暫時之苦。將來之樂。其尺寸烏可以道路計哉。彼明明斤斤者。至於寐夢之地不受欺。死生呼吸間。尚未或讓人以尺寸。然明在世間。暗于出世。則生平一切之明。皆獲暗報焉。非因果之相妨。實造物者待斯人以不爽也。水陸之行於雞園也。無特薦。其功之大者前列焉。每列以四人。皆有功於三寶。無罪于娑婆者也。不然。有功力于全藏者也。不然。其才志之大有可造者也。壬申之年。陳孫氏聖寶與焉。七日聲光。龍天齊護。彌陀接引。遍於虛空。有以卜其精神之早圓於法界矣(伊女慧本。有志於修。亦童女中之傑出者)。

崇順傳

靈通子

有奇氣者必有奇才。有奇志者必有奇遇。風雲雷雨。未嘗無變化于虛空之中。而眾人不知。仰而視之。去而忘之。迫而求之。

【現代漢語翻譯】 現代漢語譯本： 說： 匆匆忙忙在娑婆世界寄託此身，光華如水中月亮映照天上的星星。 何時才能住在精巧美麗的樓閣里，永遠與虛空融為一片靈性。

聖寶傳

(泰州)周國定

人的粗獷或細膩，是稟賦之氣分佈的差異。然而，心思縝密的人有時會因過於苛刻而耽誤事情，粗疏豪放的人有時會因慷慨而建立功業。那麼，又該如何評判呢？這是因為性情厚薄的不同，以及引生將來際遇的巧合。我揣測，一定是這樣。在不知不覺之中，突然被鬼病所傷害，使得有心人也無法插手。這固然是因為他生生世世在佛法上的選擇太淺薄。然而，三寶深深憐憫的就是這種人，善知識必定要救度的也是這種人。暫時的痛苦，將來的快樂，其中的差距怎麼可以用道路的長度來衡量呢？那些明察秋毫、斤斤計較的人，即使在睡夢中也不願受欺騙，在生死呼吸之間，尚且不肯讓人佔一絲一毫的便宜。然而，聰明在於世俗，卻不明白出世之道，那麼，平生的一切聰明，都會得到暗淡的回報。這不是因果互相妨礙，而是造物者對待這種人毫不差錯。水陸法會在雞園舉行，沒有特別推薦，但其功德之大已在前列。每次列出四個人，都是對三寶有功，對娑婆世界沒有罪過的人。不然，就是對全藏經典有功勞的人。再不然，就是其才華和志向大有可造就的人。壬申年，陳孫氏聖寶參與其中。七日聲光顯赫，龍天護衛，彌陀佛接引，遍佈虛空。由此可以預見他的精神早已圓滿於法界了（這位女子慧本，有志於修行，也是童女中的傑出人物）。

崇順傳

靈通子

有奇異之氣的人必定有奇異的才能，有奇異的志向的人必定有奇異的際遇。風雲雷雨，未嘗不在虛空中變化，而眾人卻不知道。抬頭看看，過後就忘記了。事到臨頭才去求助。

【English Translation】 English version: Said: Hastily lodging this form in the Saha world, the splendor is like the moon in the water reflecting the stars in the sky. When will I live in exquisite pavilions, forever merging with the void into one spirit?

Biography of Shengbao (Saint Treasure)

Zhou Guoding (of Taizhou)

The coarseness or fineness of people lies in the difference in the distribution of inherent Qi. However, those who are meticulous may delay matters due to being overly critical, while those who are rough and generous may establish merit through their magnanimity. So, how should one judge? It is due to the difference in the thickness of one's nature, as well as the coincidence of future encounters. I surmise that it must be so. Unknowingly, one is suddenly harmed by ghostly illnesses, making it impossible for those with good intentions to intervene. This is certainly because his choices in the Dharma have been too shallow throughout his lifetimes. However, the Three Jewels deeply pity this kind of person, and the Kalyanamitra (Good Spiritual Friend) must save this kind of person. The temporary suffering, the future happiness, how can the difference between them be measured by the length of a road? Those who are discerning and meticulous do not want to be deceived even in their dreams, and they are unwilling to let others take even the slightest advantage in the space between life and death. However, being clever in worldly matters but ignorant of the path of transcendence, all the cleverness in one's life will receive a dim reward. This is not because cause and effect interfere with each other, but because the Creator treats this kind of person without error. The Water and Land Dharma Assembly was held in Jiyuan (Chicken Garden), without special recommendation, but its great merit is listed at the forefront. Each time, four people are listed, all of whom have contributed to the Three Jewels and have no sins against the Saha world. Otherwise, they are those who have contributed to the entire Tripitaka (Buddhist Canon). Or else, they are those whose talents and aspirations are greatly promising. In the year of Renshen (1932), Chen Sunshi Shengbao participated in it. For seven days, the sound and light were brilliant, the dragons and devas (gods) protected him, and Amitabha Buddha received him, pervading the void. From this, it can be foreseen that his spirit has long been perfected in the Dharma realm (This woman, Huiben (Wisdom Root), has aspirations for cultivation and is also an outstanding figure among young girls).

Biography of Chongshun (Revering Obedience)

Ling Tongzi (Spiritually Penetrating Child)

Those with extraordinary Qi must have extraordinary talents, and those with extraordinary aspirations must have extraordinary encounters. Wind, clouds, thunder, and rain are always changing in the void, but people do not know it. They look up and then forget. They seek help only when they are in trouble.

疑而訝之。此雖日與神明親。而不免昏暗之伏。吾于崇順之於玉尺見之矣。當其初。虎率以聽。迨其後。他歧入而信愿不濃矣。命功也。儒術也。何嘗有一端非菩提之全力。但以一門未徹之人而雜進之。其得力必希。而其害本願也必重。然借其人之境。煉玉尺之關期。以成就乎道場。並以引夫妙先子西方之一線。則斷斷乎有餘也。反覆進退。數年不能休。而終未忍自絕其本願。論者以為空中大士。借水以行舟。而非正度此人。秘密金剛之機。每不使人驟窺。而但以全乎一時之作用。噫。斯言信乎哉。吾聞其背玉尺而不能安。欲近事而又阻於吝者之眾。區區凈土。至命終而猶眷念於心。蓋雜氣未清。固不能揚上上之清芬。步蓮臺而覲佛。勉成中下。可惜之機也。斯言信乎哉(其家有妙先子者。能誦圓通品。與女土清即。相映發也)。

樂凈傳(依許來稿縮本)

樂凈道者趙宜人。許遂庵中丞副室也。幼穎敏。黑夜飛針走線。遇佳山水。一往有遺世志。發逆竄武林。𢹂子西齋赴水。遇救不死。有老僧指引出。朝峨嵋。禮普陀。師遂翁以求禪理。命名侍摩。聞靈虛唸佛。歸心凈土。坐中不見根身器界。佛號自空流出。風林水鳥。無非佛音。聞紅螺悟和大師說諸經義。多觸發。戒名凈證。自號樂凈道者。集眷屬課

【現代漢語翻譯】 現代漢語譯本：他對此感到疑惑和驚訝。這個人雖然每天都與神明親近，但仍然無法避免昏暗的矇蔽。我從他對『玉尺』（指某種修行方法或經典）的崇敬和順從上看到了這一點。當初，他完全聽從『玉尺』的指導，但後來，其他歧途進入，他的信心和願力就不再那麼堅定了。這是命運的安排啊。儒家的學術，又何嘗沒有一端不是菩提（覺悟）的全力展現呢？只是因為一個對一門學問尚未徹底領悟的人，卻雜亂地學習各種法門，那麼他所能獲得的益處必然很少，而對他的根本願望的損害也必然很重。然而，藉助這個人的境遇，來磨練『玉尺』的關鍵時期，以成就道場，並且以此引導妙先子（人名，或指有慧根的後代）走向西方極樂世界的一線希望，那肯定是綽綽有餘的。反反覆覆，進退不定，幾年都不能停止，但最終還是不忍心斷絕自己的根本願望。評論者認為，這是空中的大士（指菩薩）借用水來行船，而不是真正地度化這個人。秘密金剛的玄機，往往不讓人輕易窺探，而只是爲了成全一時的作用。唉，這種說法可信嗎？我聽說他背離『玉尺』而不能安心，想要接近佛事卻又被吝嗇的人所阻礙。小小的凈土，直到臨終時仍然眷戀於心。大概是因為雜念未清，所以不能發揚上上的清凈芬芳，無法登上蓮臺而覲見佛陀，只能勉強成就中下等的品位，真是可惜的機會啊。這種說法可信嗎？（他家有個叫妙先子的人，能背誦《圓通品》，與女居士清相互映襯，共同發揚佛法）。 樂凈傳（依據許來的稿件縮寫本） 樂凈道者趙宜人，是許遂庵中丞的副室。她從小就聰明敏捷，在黑夜裡也能飛快地穿針引線。遇到美好的山水，就常常有遺世獨立的志向。她曾經偷偷地跑到武林，帶著兒子西齋投水，但被救起沒有死。有一位老僧指引她出來，她就去朝拜峨嵋山，禮拜普陀山，跟隨遂翁學習禪理，被命名為侍摩。聽到靈虛唸佛，就歸心凈土。在禪坐中，她看不到自己的根身器界（指構成身體和世界的各種要素），佛號好像從空中流出來一樣。風聲、樹林、水聲、鳥鳴，無一不是佛的聲音。聽到紅螺悟和大師講解各種經義，多有觸發。她的戒名叫凈證，自號樂凈道者。她召集家人一起學習。

【English Translation】 English version: He was doubtful and surprised by this. Although this person is close to the divine every day, he still cannot avoid the obscuration of darkness. I saw this in his reverence and obedience to the 'Jade Ruler' (referring to a certain practice method or scripture). At the beginning, he listened completely to the guidance of the 'Jade Ruler', but later, other divergent paths entered, and his faith and vows were no longer so firm. This is the arrangement of fate. How could Confucian scholarship not have an aspect that is not the full manifestation of Bodhi (enlightenment)? It is just that because a person who has not thoroughly understood one discipline learns various methods in a disorderly manner, then the benefits he can obtain must be few, and the harm to his fundamental vows must be great. However, by using this person's situation to temper the key period of the 'Jade Ruler', to accomplish the Dharma assembly, and to guide Miaoxianzi (a person's name, or referring to a descendant with wisdom roots) towards the line of hope in the Western Pure Land, then it is definitely more than enough. Repeatedly advancing and retreating, unable to stop for several years, but in the end, he could not bear to cut off his fundamental vows. Commentators believe that this is a Bodhisattva in the sky using water to sail a boat, rather than truly saving this person. The secret mechanism of Vajra (diamond), often does not allow people to easily peek, but only to fulfill the function of a moment. Alas, is this statement credible? I heard that he could not be at ease abandoning the 'Jade Ruler', and wanted to approach Buddhist affairs but was hindered by stingy people. The small Pure Land, until the time of death, was still cherished in his heart. Probably because the mixed thoughts were not clear, so he could not promote the supreme pure fragrance, unable to ascend the lotus platform to meet the Buddha, and could only barely achieve the middle and lower grades, what a pity. Is this statement credible? (There is a person in his family named Miaoxianzi, who can recite the 'Perfect Penetration Chapter', echoing with the female layperson Qing, jointly promoting the Dharma). Biography of Lejing (abridged version based on Xu Lai's manuscript) The Daoist Lejing, Zhao Yiren, was the secondary wife of Xu Suian, the Vice Minister. She was intelligent and quick-witted from a young age, and could quickly thread a needle in the dark. When she encountered beautiful mountains and rivers, she often had the ambition to be independent of the world. She once secretly ran to Wulin, taking her son Xizhai to drown in the water, but was rescued and did not die. An old monk guided her out, and she went to worship Mount Emei and Mount Putuo, and followed Suiweng to study Chan (Zen) principles, and was named Shimo. Hearing Lingxu reciting the Buddha's name, she returned her heart to the Pure Land. In meditation, she could not see her own roots and realms (referring to the various elements that make up the body and the world), and the Buddha's name seemed to flow out of the air. The sound of the wind, the forest, the water, and the birds, were all the sounds of the Buddha. Hearing Master Wuhe of Hongluo explain the meanings of various scriptures, she was greatly inspired. Her precept name was Jingzheng, and she called herself Daoist Lejing. She gathered her family together to study.

誦兼禪觀。有叢林風。佛七領眾時。自謂如在定中。不自知為經行也。法雲寺傾。發心修建。有放生湖濵見居民活剝羔羊者。歸述其事。道人脫身裘永不服。石香禪宿。問唸佛的畢竟是誰。機滯。香痛下鉆錘。了凡首座問。人人有個影子。為甚步步踏不著他。屢答不契。愧甚。月餘疑情不釋。一夕吹燈。大聲曰。踏著了也。嘗曰。參禪人易蹈空。唸佛人恒著有。真了悟者。隨愿往生。萬牛莫挽。病增劇。形消損。神炯然。坐九晝夜。知時至。囑後事纖悉無遺。或曰。何不全體放下。答曰。早自空空。更教放個甚麼。西齋悲不自勝。道人曰。生死本是空花。癡兒何作此態。心持哭失聲。道人笑曰。不要癡了。日午。請接引佛像到。開目注視良久。自以手整巾。怡然逝。頂猶溫云。

陸嫗事蹟

申　報

蘇州閶門外三樂灣陸姓老嫗。年七十餘。好持齋唸佛。光緒丁丑二月十二日。忽自櫛梳沐浴。更換衣服。危坐榻前。手持念珠。朗誦佛號。未幾。寂不聞聲。家人至點燈后。呼其晚飯。不應。逼視之。則已閉目而圓寂矣。

寶定事述

石　麟

世人之善惡。可謂無憑哉。而人人妄欲憑之以各酬其愿。既酬而不能久。則又希仙佛賜我以長生不死之地。幻哉心也。然三寶即妄點真。不作揀

【現代漢語翻譯】 現代漢語譯本： 誦經兼修禪觀，頗有叢林道場的風範。主持佛七法會時，他自己覺得好像身處禪定之中，甚至不知道自己在經行（繞佛）。法雲寺傾頹，他發心修建。曾在放生湖邊見到居民活剝羔羊，回來后講述此事，道人便脫下身上的皮裘，發誓永遠不再穿。石香禪師問他『唸佛的，究竟是誰？』他一時語塞。石香禪師痛下鉗錘（指嚴厲追問）。了凡首座問：『人人都有個影子，為什麼步步都踩不著它？』他多次回答都不契合。深感慚愧。一個多月后，疑情未解。一天晚上吹燈時，他大聲說：『踏著了也！』他曾說：『參禪的人容易落入空無，唸佛的人常常執著于有。真正徹悟的人，可以隨自己的願力往生，縱有萬頭牛也拉不回來。』後來病情加重，身體消瘦，但精神卻格外清明。坐了九個晝夜，知道時辰已到，將身後事詳細囑咐完畢，沒有遺漏。有人問：『為什麼不全部放下？』他回答說：『早就空空蕩蕩的，還要放下什麼？』西齋的僧人悲傷得不能自已，道人說：『生死本來就是空花，癡兒為何如此作態？』心持哭得失聲，道人笑著說：『不要癡迷了。』中午，請來接引佛像。他睜開眼睛，注視了很久，自己用手整理頭巾，安詳地去世了。頭頂依然溫暖，據說如此。 陸嫗事蹟 申 報 蘇州閶門外三樂灣的陸姓老嫗（老婦人），年過七十，喜歡持齋唸佛。光緒丁丑年二月十二日，忽然自己梳頭洗澡，更換衣服，端正地坐在床前，手裡拿著念珠，大聲唸誦佛號。不久，就聽不到聲音了。家人點燈后，叫她吃晚飯，沒有迴應。靠近一看，已經閉上眼睛圓寂了。 寶定事述 石 麟 世人的善惡，難道是沒有依據的嗎？然而人人都妄想憑藉它來實現自己的願望。即使願望實現了也不能長久，於是又希望仙佛賜予自己長生不死之地。這真是虛幻的心啊！然而三寶（佛、法、僧）即使在虛妄中也能點出真實，不作分別。

【English Translation】 English version: He recited scriptures and practiced Chan meditation, possessing the demeanor of a monastic community. When leading the Buddha recitation retreat (Foqi), he felt as if he were in Samadhi (deep meditative state), unaware that he was walking in circles (Jingxing). When Fayun Temple was dilapidated, he vowed to rebuild it. Once, he saw residents skinning lambs alive near the liberation pond (a pond where animals are released), and after returning, he recounted the event. The Daoist (Buddhist monk) took off his fur coat and vowed never to wear it again. Chan Master Shixiang asked him, 'Who exactly is the one reciting the Buddha's name?' He was at a loss for words. Shixiang applied rigorous pressure. The head monk Liaofan asked, 'Everyone has a shadow, why can't they step on it?' His repeated answers were not in accord. He felt deeply ashamed. After more than a month, his doubt remained unresolved. One night, when blowing out the lamp, he exclaimed loudly, 'I've stepped on it!' He once said, 'Those who practice Chan easily fall into emptiness, while those who recite the Buddha's name often cling to existence. Those who are truly enlightened can be reborn according to their vows, and ten thousand oxen cannot pull them back.' Later, his illness worsened, his body became emaciated, but his spirit was exceptionally clear. He sat for nine days and nights, knowing that the time had come, and meticulously instructed on matters after his death, leaving nothing out. Someone asked, 'Why not let go of everything completely?' He replied, 'It has long been empty, what else is there to let go of?' The monks in the West Hall were overcome with grief, and the Daoist said, 'Birth and death are originally empty flowers, why do you act like a foolish child?' Xinzhi cried out in grief, and the Daoist smiled and said, 'Don't be foolish.' At noon, he requested that the image of Amitabha Buddha (the Buddha of the Western Paradise) be brought in. He opened his eyes and gazed at it for a long time, then tidied his headscarf with his own hand, and passed away peacefully. His crown was still warm, it is said. The Deeds of Old Woman Lu Reported by Shen Old Woman Lu, surnamed Lu, from Sanle Bay outside Changmen, Suzhou, was over seventy years old and enjoyed keeping a vegetarian diet and reciting the Buddha's name. On the twelfth day of the second month of the Dingchou year of the Guangxu reign, she suddenly combed her hair, bathed, and changed her clothes. She sat upright in front of the bed, holding prayer beads in her hand, and loudly recited the Buddha's name. Soon after, no sound was heard. After the family lit the lamp, they called her for dinner, but she did not respond. Upon closer inspection, she had already closed her eyes and passed away peacefully. The Account of Baoding By Shi Lin Can the good and evil of people be said to have no basis? Yet everyone presumptuously desires to rely on it to fulfill their wishes. Even if their wishes are fulfilled, they cannot last long, so they hope that immortals and Buddhas will grant them a place of immortality. What an illusory mind! However, the Three Jewels (Buddha, Dharma, Sangha) can point out the truth even in delusion, without discrimination.

別。故貪者滿其量。歉者助其力。無一眾生而不得其所欲。佛恩哉。如必欲洞明凈土而後許其往生。往生幾人哉。佛恩之難報第一也。以俗眼而衡得失之輕重。幾疑事理之不可憑。而不知其各有憑依之因。以滿足顯現其一時之果也。但彼雖滿量。佛猶歉然。如兒哺乳。不知五穀。噫。吾于呂李氏寶定之臨終不亂也見之矣。休談品位。且入蓮胎。此為急務。

楊氏

楊氏。幼適鎮江吳姓。居北門。中年即喜茹素奉佛。光緒丙子年。染疾。至十二月。困甚。其子明通。懇祈地藏大士。愿以己生平誦持之力。為母求生西方凈土。並超脫母氏累劫冤親。楊氏心益感奮唸佛。至二十四日坐逝。年七十八歲。其子于其七期。請眾人唸佛。至第五日。燭上現蓮花佛像。同見者百餘人。皆發信心。嘆其母子依佛之誠也。

妙諦子銘(諦適華一年而卒)

(如皋)石　麟

江都東鄉花園溝樊氏之寄女姓姜名弟。弟諦音近。故一名妙諦焉。諦如鶴羽。如叢蘭。風雨沾之。而不能暢其物之性。死矣。海天妙嚴兩精舍之人。哀而祀之。以其心靈而志遠。初不以跡之滯而墮其神也。神其來乎哉。銘曰。十六大士金剛。四四密護四方。有菩薩名為金剛慈力迅疾灌頂。實與妙諦位中名次相映護而為吐解脫之光芒。妙諦

【現代漢語翻譯】 現代漢語譯本：不要這樣。所以對於貪婪的人，佛會滿足他們的需求；對於感到不足的人，佛會幫助他們。沒有一個眾生不能得到他們想要的。這真是佛的恩德啊！如果一定要完全明白凈土之後才允許往生，那能往生的人會有多少呢？佛的恩德真是難以報答啊，這是第一點。用世俗的眼光來衡量得失的輕重，幾乎會懷疑事理的不可靠，卻不知道每件事都有其憑依的原因，以滿足顯現其一時的結果。但是，即使他們已經滿足了需求，佛仍然感到不足。就像母親餵養嬰兒，嬰兒卻不知道五穀一樣。唉！我在呂李氏寶定臨終時不亂的情形中已經看到了這一點。不要談論品位了，先進入蓮花胎再說，這才是當務之急。

楊氏

楊氏，小時候嫁給鎮江的吳姓人家，住在北門。中年就開始喜歡吃素、信奉佛法。光緒丙子年，生病了，到了十二月，病情很嚴重。她的兒子明通，懇求地藏大士（Ksitigarbha，菩薩名），願意用自己一生誦經持咒的力量，為母親求生西方凈土，並且超度母親累世的冤親債主。楊氏心裡更加感動，唸佛更加精進，到二十四日就坐著去世了，享年七十八歲。她的兒子在她去世后的七期中，請大家唸佛。到第五天，蠟燭上顯現出蓮花佛像，一百多人同時看到，都發起了信心，感嘆這對母子依靠佛的真誠啊。

妙諦子銘 (諦適華一年而卒)

(如皋) 石 麟

江都東鄉花園溝樊氏的寄養女兒姓姜名弟。因為『弟』（di）和『諦』（di）發音相近，所以又名妙諦。妙諦就像鶴的羽毛，像叢生的蘭花，風雨沾濕了它們，卻不能改變它們的本性。她去世了。海天妙嚴兩座精舍的人，哀悼她並祭祀她，因為她心靈純潔而志向遠大，最初沒有因為外在的束縛而墮落她的精神。她的精神是來自哪裡呢？銘文說：十六位大士金剛（Sixteen Great Bodhisattvas Vajras），四四密護四方，有一位菩薩名為金剛慈力迅疾灌頂（Vajra Compassionate Power Swift Empowerment），實際上和妙諦在位中的名字次序相互輝映，護佑她，併爲她吐出解脫的光芒。妙諦。

【English Translation】 English version: Do not do that. Therefore, for the greedy, the Buddha fulfills their needs; for those who feel insufficient, the Buddha helps them. There is not a single sentient being who cannot obtain what they desire. Such is the Buddha's grace! If one must fully understand the Pure Land before being allowed to be reborn there, how many people would be reborn? The Buddha's grace is truly difficult to repay, this is the first point. Using worldly eyes to weigh the lightness and heaviness of gains and losses, one might almost doubt the reliability of principles, not knowing that each matter has its relying cause, to satisfy and manifest its temporary result. However, even if they have fulfilled their needs, the Buddha still feels insufficient. It's like a mother feeding an infant, but the infant does not know the five grains. Alas! I have seen this in the undisturbed state of Lady Lü Li's Bao Ding at the time of her death. Let's not talk about ranks, but first enter the lotus womb, this is the urgent matter.

Yang Shi

Yang Shi, when she was young, married into the Wu family in Zhenjiang, residing in the North Gate. In middle age, she began to enjoy vegetarianism and devoted herself to Buddhism. In the year Bingzi of the Guangxu reign, she fell ill. By the twelfth month, her condition was very serious. Her son, Mingtong, earnestly prayed to Ksitigarbha (Ksitigarbha, name of a Bodhisattva), willing to use the power of his lifelong chanting and mantra recitation to seek rebirth in the Western Pure Land for his mother, and to liberate his mother's karmic creditors from past lives. Yang Shi's heart was even more moved, and she recited the Buddha's name even more diligently. On the twenty-fourth day, she passed away sitting down, at the age of seventy-eight. Her son, during the seven weeks after her death, invited everyone to recite the Buddha's name. On the fifth day, a lotus flower Buddha image appeared on the candle. More than a hundred people saw it together, and they all developed faith, marveling at the sincerity of this mother and son in relying on the Buddha.

Inscription for Miaodi Zi (Di died a year after marrying Shi Hua)

(Rugao) Shi Lin

The foster daughter of the Fan family of Huayuangou in the eastern countryside of Jiangdu was named Jiang Di. Because 'Di' (弟) and 'Di' (諦) are similar in pronunciation, she was also named Miaodi. Miaodi was like the feathers of a crane, like a cluster of orchids, the wind and rain wet them, but could not change their nature. She passed away. The people of the two monasteries of Haitian Miaoyan mourned and commemorated her, because her heart was pure and her aspirations were lofty, and she did not let external constraints corrupt her spirit. Where did her spirit come from? The inscription says: Sixteen Great Bodhisattvas Vajras (Sixteen Great Bodhisattvas Vajras), four by four, secretly protect the four directions. There is a Bodhisattva named Vajra Compassionate Power Swift Empowerment (Vajra Compassionate Power Swift Empowerment), which actually echoes Miaodi's name and position, protecting her and emitting the light of liberation for her. Miaodi.

心莫哀。佛有風雨兼云雷。令汝解脫還汝愿。青青蓮萼空中栽。性霽神融。一印同空。ca 字金色化現無量壽。青黃赤白香潔微妙中。十身靈相寫浺瀜(寶華亦有志。其戚也)。○(ca 梵書也讀若左)○(位次者以三十七聖圖占修行因果相也)

船婦事記

(寧波)周蓮慧

船婦某。苦子媳於之逆。訴于船客。客教之以凈土法門。且曰。精持佛名。不暇與惡人計長短。即現前解脫也。船婦依而行。久之純熟。佛不離心。一切時皆以唸佛為境界。其病也。其死也。其瑯瑯然唸佛而去也。殆有聰明才識之流所不及者(客即孫居士某)。

遇修傳(所適不善)

童葆澄

小兒女之作略。必戔戔于目前。然一見之餘。全神得力。遂成畢生之遭遇。又不可以小兒女測之。必謂出於他人之曲折以完其未竟之志。然不有本因。則緣何自生乎。玉尺之懇切以為遇修者切矣。往來其間。而必成全此遇修者。蔭本也。蔭本以曲中之直。能自拔于流俗。懇懇勤勤。必欲致一人於三寶之前。其心思誠第一。至於能感蔭本之出力。而並深結夫第一緣。以永順乎道場。而棲神于善知識之左右。雖一時遲鈍。而終古長通矣。此一切世間男子之所或未然。而遇修乃獲此。不亦快矣哉。彌陀攝受。萬品千倫。

【現代漢語翻譯】 現代漢語譯本： 心莫悲傷。佛法如風雨交加，亦如雲雷震響，能使你解脫煩惱，實現願望。清凈的蓮花在空中綻放。心性澄澈，精神融合，如同一個印記與虛空合一。'ca'（梵文種子字，代表毗盧遮那佛）字化為金色，顯現無量壽佛（Amitabha）。在青、黃、赤、白等各種香潔微妙的境界中，十身靈妙的形象顯現出深邃融合的狀態（寶華也有這樣的志向，為之悲傷）。 （'ca'是梵文字母，讀作'左'） （位次是指用三十七聖圖來占卜修行因果的相狀）

船婦事記 （寧波）周蓮慧 寧波有一船婦，因兒子媳婦對她不孝而痛苦，便向船上的客人訴說。客人教她修習凈土法門，並說：'只要精進持唸佛名，不與惡人計較是非長短，就能獲得當下的解脫。'船婦聽從並照著做，時間久了便非常熟練，心中不離佛，無論何時都以唸佛為境界。她生病時，臨終時，都能瑯瑯地念佛而去，這恐怕是那些聰明有才識的人也比不上的（這位客人就是孫居士）。

遇修傳（所嫁非人） 童葆澄 小孩子做事，往往只著眼於眼前的小事。然而一旦有所見識，就能全神貫注，終生受益。所以不能用看待小孩子的方式來衡量。或許會認為是他人從中周旋，來完成她未竟的志向。但如果沒有根本的原因，緣分又從何而來呢？玉尺的懇切，對於遇修來說是至關重要的。往來其間，必定能成全遇修，這是因為有蔭本的庇護。蔭本以委婉的方式表達正直的心意，能夠使人從流俗中脫穎而出，懇切勤勉，一心想引導他人皈依三寶。他的心思真誠至極。至於能夠感得蔭本的幫助，並深深結下這第一等的善緣，從而永遠順應道場，安住在善知識的左右，即使一時遲鈍，最終也能長久通達。這些或許是世間男子所不能做到的，而遇修卻能得到這些，不是很令人欣慰嗎？彌陀（Amitabha）的攝受，包含萬種品類，千種倫常。

【English Translation】 English version: Do not grieve. The Buddha has both wind and rain, as well as thunder. He can liberate you and fulfill your wishes. Pure lotus calyxes bloom in the sky. When nature is clear and the spirit is in harmony, one seal is the same as emptiness. The syllable 'ca' (Sanskrit seed syllable representing Vairocana Buddha) transforms into golden color, manifesting Amitabha (Immeasurable Life Buddha). In the fragrant, pure, and subtle realms of blue, yellow, red, and white, the ten spiritual forms appear in a profound and harmonious state (Baohua also has this aspiration and grieves for it). ( 'ca' is a Sanskrit letter, pronounced 'zuo') (The order refers to using the Thirty-Seven Sages Diagram to divine the aspects of cause and effect in practice)

Record of the Boat Woman's Affairs (Ningbo) Zhou Lianhui There was a boat woman in Ningbo who suffered because her son and daughter-in-law were unfilial. She complained to a passenger on the boat. The passenger taught her the Pure Land Dharma, saying, 'If you diligently recite the Buddha's name and do not bother arguing with wicked people, you will attain immediate liberation.' The boat woman followed his advice and practiced diligently. Over time, she became very skilled, with the Buddha constantly in her mind. She took reciting the Buddha's name as her state of being at all times. When she was sick and when she died, she recited the Buddha's name clearly and went peacefully. This is something that even those with intelligence and talent may not be able to achieve (the passenger was Layman Sun).

Biography of Yuxiu (Married to an Unsuitable Person) Tong Bao Cheng Children often only focus on the immediate. However, once they gain insight, they can devote themselves entirely and benefit for a lifetime. Therefore, one cannot judge them as one would judge children. Perhaps it can be said that others intervened to help her complete her unfinished aspirations. But if there were no fundamental cause, where would the conditions arise from? Yu Chi's sincerity is crucial for Yuxiu. His involvement will surely help Yuxiu, because she has the protection of Yin Ben. Yin Ben expresses his upright intentions in a tactful way, enabling people to stand out from the mundane. He is sincere and diligent, wholeheartedly wanting to guide others to take refuge in the Three Jewels. His intentions are extremely sincere. As for being able to receive Yin Ben's help and deeply form this first-class good connection, thereby forever conforming to the Dharma center and dwelling by the side of good teachers, even if she is slow at times, she will eventually achieve long-lasting understanding. These are things that worldly men may not be able to do, but Yuxiu is able to obtain them. Isn't that gratifying? Amitabha's (Immeasurable Light Buddha) embrace encompasses all kinds of beings and thousands of ethical principles.

而於極可愍極可重極可惜之孺子。將有不待其近前而速呼善來以引之者。在此遇修歟。在此遇修歟。玉尺未代作佛事之前。與遇修遇。立談不數語。每言其清純之氣。鬱鬱然。非流俗中人也。

書本一事

冒同慶

本一。姓陳氏。如皋人。幼靈緊。適同邑盧長齡。生二子。能佐夫督其課甚勤。尤喜詩古文詞。年四十二歲。卒於七月二十八日寅時。生於九日未時。癸亥年起信心。己巳年歸依三寶取今名。遂相其夫理如皋刻經局事。終其身。生平于玉尺所作夢遊五律十首。及同邑蔣元亮無量壽佛十頌。最喜誦之。臨時預作一書。命卒后寄磚橋。書中言。受玉尺教澤甚久。于第一義未能直入。有愧師恩。然嚮往大乘。護持佛事。接引後進。始終如一。今雖知死。然魂魄必赴雞園。佐佑刊刻機緣。俟書本全藏之成也(病中每以未見大般若功成為憾)。玉尺于盧宅暫庋般若經板者年餘。時本一與本音(即長齡)。每結期于庋板之處。七日閱華嚴一週。玉尺題其門曰。無心便入華嚴定。有福能生般若光。于華嚴不著有。于般若不著空。此本一所服膺者也。靈勝一蓮。頗蒙熏護。月潤意三人。則道場往來最習之伴侶。鏡閎靈音時化等。淺深不一。交助發光。亦一時之盛矣。卒之月望日。預知時欲至。十六七日。邀

【現代漢語翻譯】 現代漢語譯本：對於那些非常可憐、非常重要、非常可惜的幼兒，將會有不等他們靠近就迅速呼喚『善來』來引導他們的人。這是在這裡遇到了遇修（Yuxiu，人名）嗎？這是在這裡遇到了遇修嗎？玉尺（Yuchi，人名）在未代替（玉尺）做佛事之前，與遇修相遇。站著談話不超過幾句話，（玉尺）總是說他（遇修）清純的氣息，濃郁而有內涵，不是世俗之人。

書本一事

冒同慶

本一（Benyi，法名），姓陳，是如皋人。小時候就很聰明伶俐。嫁給同縣的盧長齡（Lu Changling，人名）。生了兩個兒子。能夠幫助丈夫督促他們的學業，非常勤奮。尤其喜歡詩歌和古文辭。四十二歲時，在七月二十八日寅時去世。生於九日未時。癸亥年開始生起信心，己巳年皈依三寶，取現在的名字。於是幫助她的丈夫管理如皋刻經局的事，直到去世。生平對於玉尺所作的《夢遊五律》十首，以及同縣蔣元亮（Jiang Yuanliang，人名）的《無量壽佛十頌》，最喜歡誦讀。臨終前預先寫好一封信，命令死後寄到磚橋。信中說，受到玉尺的教誨很久了，對於第一義諦未能直接領悟，感到愧對師恩。然而嚮往大乘佛法，護持佛事，接引後進，始終如一。現在雖然知道要死了，但是魂魄必定前往雞園（Jiyuan，地名），幫助刊刻的機緣，等待書本全部藏成（生病時常常因為沒有見到《大般若經》功成而感到遺憾）。玉尺在盧宅暫時存放《般若經》經板一年多。當時本一和本音（Benyin，法名，即盧長齡），常常約定在存放經板的地方，七天閱讀《華嚴經》一週。玉尺在門上題寫道：『無心便入華嚴定，有福能生般若光。』對於《華嚴經》不執著于有，對於《般若經》不執著于空。這是本一所信奉的。靈勝一蓮（Lingsheng Yilian，人名），頗蒙薰陶和護持。月潤意三人（Yuerun Yi Sanren，人名），則是道場往來最熟悉的伴侶。鏡閎（Jinghong，人名）、靈音（Lingyin，人名）、時化（Shihua，人名）等，深淺不一，互相幫助發揚光大，也是一時盛事。去世的那個月望日，預先知道時間將要到來。十六七日，邀請

【English Translation】 English version: And for those extremely pitiable, extremely important, and extremely regrettable young children, there will be those who, without waiting for them to approach, will quickly call out 'Welcome!' to guide them. Is this where we meet Yuxiu (Yuxiu, a personal name)? Is this where we meet Yuxiu? Before Yuchi (Yuchi, a personal name) took over the work of the Buddha, he met Yuxiu. Standing and talking for no more than a few words, he (Yuchi) always said that his (Yuxiu's) pure aura was rich and profound, not that of a common person.

The Matter of Shuben

Mao Tongqing

Benyi (Benyi, a Dharma name), whose surname was Chen, was a native of Rugao. She was clever and quick-witted as a child. She married Lu Changling (Lu Changling, a personal name) of the same county. She bore two sons. She was able to assist her husband in supervising their studies, and she was very diligent. She especially loved poetry and classical prose. She died at the age of forty-two, at the Yin hour on the twenty-eighth day of the seventh month. She was born at the Wei hour on the ninth day. She began to develop faith in the Guihai year, and in the Jisi year, she took refuge in the Three Jewels and took her current name. Thereupon, she assisted her husband in managing the Rugao Sutra Printing Bureau until her death. Throughout her life, she most enjoyed reciting the ten five-character poems 'Dream Travels' written by Yuchi, and the ten hymns to Amitabha Buddha by Jiang Yuanliang (Jiang Yuanliang, a personal name) of the same county. Before her death, she wrote a letter in advance, ordering it to be sent to Brick Bridge after her death. In the letter, she said that she had received Yuchi's teachings for a long time, but she had not been able to directly understand the First Principle, and she felt ashamed of her teacher's kindness. However, she longed for Mahayana Buddhism, supported Buddhist affairs, and guided those who came after, consistently from beginning to end. Now, although she knows she is going to die, her soul will surely go to Jiyuan (Jiyuan, a place name) to help with the printing opportunity, waiting for the complete collection of books to be completed (she often regretted not seeing the completion of the Great Prajna Sutra while she was ill). Yuchi temporarily stored the Prajna Sutra printing plates in Lu's residence for more than a year. At that time, Benyi and Benyin (Benyin, a Dharma name, i.e., Lu Changling) often agreed to read the Avatamsaka Sutra for a week in the place where the printing plates were stored. Yuchi inscribed on the door: 'Without mind, one enters the Avatamsaka Samadhi; with blessings, one generates the light of Prajna.' Regarding the Avatamsaka Sutra, do not be attached to existence; regarding the Prajna Sutra, do not be attached to emptiness. This is what Benyi adhered to. Lingsheng Yilian (Lingsheng Yilian, a personal name) was greatly influenced and protected. Yuerun Yi Sanren (Yuerun Yi Sanren, a personal name) was the most familiar companion who came and went to the monastery. Jinghong (Jinghong, a personal name), Lingyin (Lingyin, a personal name), Shihua (Shihua, a personal name), etc., with varying degrees of depth, helped each other to shine, which was also a great event of the time. On the fifteenth day of the month of her death, she knew in advance that the time was approaching. On the sixteenth and seventeenth days, she invited

戚友敘別。十八日。畫師來傳真。本一手取玉尺所書鏡影鐘聲閱之。至西江月下半云。辛苦半生今欲厭。彌陀正念殷殷。指示兒輩以示意(生平每恨人死多昏沉。又言修行人退。以臨終為最利害)。生平雖未持戒律。而病甚則斷葷血。多食水果。不與家中人依戀。雖至戚中婦女問疾。略答一二語。即垂鉤坐帳中。不再語(二十五六七日。並幼子等。亦不欲其來見)。唯本音德涵(其長子)靈勝(族女)鄧姓(舊婢)四人。唸佛以送之。赴雞園水陸者二。作生前七者一。拜吉祥天品七日者一。護刻經及及水陸放生諸善事以十年。助刻續補修西聞見錄者錢二萬。病中每云。我若有靈。終不離大般若經也。

舍六根說

石　麟

觀人之死。可以知其生。生平之煉。臨終之驗。三世如如一境也。本悟達第一義天。固不以死生論。周潘以下。多未免起伏交參。女士中。若本一者。其足以風乎。一以天明逝。每日常課。至卒之前夕猶不虧。彌留數日中。或自言入佛宮殿樓閣。他無所見也。臨終前。自言有師僧在門。問陳子雨孝廉女住處。見此師入門。未久而卒。生平治家事。接物馭下。精強第一。至用之以禦侮。亦不幸之一端也。然一入于佛。因果不越絲毫。內釋外儒。坦然規矩。豈巾幗中人乎。二十七日。猶

【現代漢語翻譯】 現代漢語譯本 戚友敘別。十八日。畫師來傳真。本一手取玉尺所書鏡影鐘聲閱之。至西江月下半云：『辛苦半生今欲厭，彌陀正念殷殷。』指示兒輩以示意（生平每恨人死多昏沉，又言修行人退，以臨終為最利害）。生平雖未持戒律，而病甚則斷葷血，多食水果。不與家中人依戀。雖至戚中婦女問疾，略答一二語，即垂鉤坐帳中，不再語（二十五六七日，並幼子等，亦不欲其來見）。唯本音德涵（其長子）、靈勝（族女）、鄧姓（舊婢）四人，唸佛以送之。赴雞園水陸者二，作生前七者一，拜吉祥天品七日者一。護刻經及及水陸放生諸善事以十年。助刻續補修西聞見錄者錢二萬。病中每云：『我若有靈，終不離大般若經也。』

舍六根說

石　麟

觀人之死，可以知其生。生平之煉，臨終之驗，三世如如一境也。本悟達第一義天，固不以死生論。周潘以下，多未免起伏交參。女士中，若本一者，其足以風乎。一以天明逝，每日常課，至卒之前夕猶不虧。彌留數日中，或自言入佛宮殿樓閣，他無所見也。臨終前，自言有師僧在門，問陳子雨孝廉女住處。見此師入門，未久而卒。生平治家事，接物馭下，精強第一。至用之以禦侮，亦不幸之一端也。然一入于佛，因果不越絲毫。內釋外儒，坦然規矩。豈巾幗中人乎。二十七日，猶

【English Translation】 English version Farewell to Relatives and Friends. 18th day. A painter came to create a portrait. She personally took the jade ruler and read the 'Mirror Image Bell Sound' written on it. Reaching the 'West River Moon's' lower half, she said, 'Suffering half a lifetime, now I wish to be weary, Amitabha's (Amitabha Buddha) Right Mindfulness is earnest.' She instructed her children to take note (she always hated people dying in confusion, and also said that practitioners regress, with the time of death being the most critical). Although she had not upheld precepts and rules in her life, she abstained from meat and blood when severely ill, eating more fruits. She did not cling to her family members. Even when female relatives came to inquire about her illness, she briefly answered a word or two, then sat behind the curtain with a fishing rod, no longer speaking (on the 25th, 26th, and 27th days, even her young children, etc., she did not want them to come and see her). Only Benyin Dehan (her eldest son), Lingsheng (a female relative), Deng (a former maidservant), and four others recited the Buddha's name to send her off. Two went to the Chicken Garden Water and Land Ceremony, one performed the pre-death seventh ceremony, and one worshipped the Auspicious Goddess chapter for seven days. She protected the engraving of scriptures and various good deeds such as Water and Land Liberation for ten years. She contributed 20,000 coins to help engrave, continue, and repair the 'Western Records'. During her illness, she often said, 'If I have a spirit, I will never leave the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra).'

Discourse on Relinquishing the Six Roots

Shi Lin

By observing a person's death, one can know their life. The refinement of their life, the verification at the time of death, the three lifetimes are like one realm. She understood the First Principle of Heaven, and naturally did not discuss life and death. Zhou Pan and others mostly could not avoid ups and downs. Among women, if she is like Benyi, she is sufficient to influence others. She passed away at dawn, and her daily practice continued until the evening before her death without diminishing. During the days of her dying breath, she sometimes said that she entered the Buddha's palaces and pavilions, and saw nothing else. Before her death, she said that there were monks at the door, asking for the residence of Chen Ziyu's daughter. Seeing this monk enter the door, she died not long after. In her life, she managed household affairs, treated people, and controlled subordinates with utmost precision and strength. Using it to resist insults was also an unfortunate aspect. However, once she entered Buddhism, cause and effect did not deviate by a hair's breadth. Internally Buddhist and externally Confucian, upright and disciplined. Is she not a remarkable woman? On the 27th day, still

至幼子新婚之室。二十八日即逝。著衣時。有人勖以唸佛。厲聲答云曉得。遺囑去後不許哭。但焚香唸佛。請師僧作繫念佛事畢。乃殮。且曰。鏡影鐘聲寫本。長置靈位前。日日多誦之以代供。嗚呼。六根齊舍。得力在平時。豈巾幗中人乎(鏡影鐘聲有云。發願要實。觀境要虛。虛中之現境乃靈。實處之棲神最穩。久之純熟。自然處處得力　又曰。用力不如用心。實處提得空。便是得力時候　又曰。自心起分別。日用中苦事也。用心於天衣無縫處。非有分別。非無分別。修途中樂事也　又曰。靜中無有靜。故是真靜。動中無有動故是不動　又曰。十分辛苦法輪開。龍藏光華出異才。但使英雄能卓識。玲瓏便現玉樓臺　又曰。熟處轉生。生處轉熟。一點靈機。無邊寶脈　又曰。泠泠鏡里寶燈云。十面𢌞環識主君。妙訣從來無一字。勸人領悟不聞聞　又曰。妙雨初灑。清風入微。靈靈一際蓮語芳菲　又曰。本一。汝近來功夫何如。沙永安定於十一日雞園冥戒。戒名寶性。不著雲霞色更明。不餐煙火氣彌清。有人染得蓮香足。何用塵中說姓名又曰。情量本有可破之機。機先機后。不隔一絲。拈起來便是。放下來便是。是中無有商量也　又曰。一脈精神遠更良。玲瓏法界總香光。多多事業成何用。樓閣虛空趁晚涼　又曰。將一

【現代漢語翻譯】 現代漢語譯本：在幼子新婚的房間里，她在二十八日就去世了。穿衣的時候，有人勸她念佛，她大聲回答說『曉得』（知道）。遺囑說去世后不許哭，只能焚香唸佛，請師僧做繫念佛事完畢后，才入殮。並且說，將《鏡影鐘聲》寫本，長久地放置在靈位前，每天多多誦讀它來代替供養。唉！六根清凈地捨棄，得力在於平時的修行。難道不是巾幗（婦女）中的豪傑嗎？（《鏡影鐘聲》有云：發願要實在，觀境要虛空。虛空中顯現的境界才是靈妙，實在處安住精神最為穩妥。長久如此純熟，自然處處得力。又說：用力不如用心，在實處提起空性，便是得力的時候。又說：自心生起分別，在日常生活中是苦事。用心於天衣無縫之處，非有分別，非無分別，是修行途中的樂事。又說：靜中沒有靜，所以才是真靜。動中沒有動，所以是不動。又說：十分辛苦法輪開，龍藏光華出異才。但使英雄能卓識，玲瓏便現玉樓臺。又說：熟處轉生，生處轉熟。一點靈機，無邊寶脈。又說：泠泠鏡里寶燈云，十面𢌞環識主君。妙訣從來無一字，勸人領悟不聞聞。又說：妙雨初灑，清風入微。靈靈一際蓮語芳菲。又說：本一（人名），你近來功夫如何？沙永安（人名）定於十一日雞園（地名）冥戒，戒名寶性（法號）。不著雲霞色更明，不餐煙火氣彌清。有人染得蓮香足，何用塵中說姓名。又說：情量本有可破之機，機先機后，不隔一絲。拈起來便是，放下來便是。是中無有商量也。又說：一脈精神遠更良，玲瓏法界總香光。多多事業成何用，樓閣虛空趁晚涼。又說：將一） English version: In the youngest son's newlywed chamber, she passed away on the twenty-eighth day. While being dressed, someone encouraged her to recite the Buddha's name. She replied loudly, 'Understood.' Her will stated that after her death, there should be no weeping, only incense burning and Buddha recitation. After inviting monks to perform the Nien-Fo (唸佛) ritual (Buddha-name Recitation ritual), the encoffining took place. Furthermore, it was said that the written copy of 'Mirror Reflections and Bell Sounds' should be placed permanently before the spirit tablet, and recited daily in place of offerings. Alas! To relinquish the six senses completely, the strength lies in daily practice. Could she not be a heroine among women? ('Mirror Reflections and Bell Sounds' says: Vows must be sincere, and the contemplation of realms must be empty. The realm manifested in emptiness is spiritual, and the dwelling of the spirit in reality is most stable. With prolonged familiarity, one will naturally gain strength everywhere. It also says: Effort is not as good as intention; to lift up emptiness in reality is the moment of gaining strength. It also says: The arising of discrimination from one's own mind is a painful matter in daily life. To apply the mind to the seamlessness of the heavens, neither with discrimination nor without discrimination, is a joyful matter on the path of cultivation. It also says: In stillness, there is no stillness, therefore it is true stillness. In movement, there is no movement, therefore it is immobility. It also says: With great effort, the Dharma wheel turns, and the brilliance of the Dragon Treasury produces extraordinary talent. But if a hero can have profound insight, a delicate jade pavilion will appear. It also says: Turn the familiar into the unfamiliar, and the unfamiliar into the familiar. A spark of spiritual opportunity is a boundless treasure vein. It also says: The clear and cool treasure lamp in the mirror speaks of clouds, and the ten directions surround and recognize the master. The wonderful secret has never had a single word; it encourages people to comprehend without hearing. It also says: The wonderful rain has just sprinkled, and the gentle breeze enters subtly. The spiritual and radiant realm is filled with the fragrance of lotus words. It also says: Ben Yi (本一) (name of a person), how is your practice lately? Sha Yong'an (沙永安) (name of a person) will enter the silent precepts at Chicken Garden (雞園) (name of a place) on the eleventh day, with the precept name Bao Xing (寶性) (Dharma name). Not clinging to the colors of clouds and mist, it becomes brighter; not consuming the energy of smoke and fire, it becomes purer. If someone is imbued with the fragrance of the lotus, why speak of their name in the dust? It also says: Emotional measurement inherently has the opportunity to be broken. Before and after the opportunity, there is not a thread of separation. To pick it up is it, to put it down is it. There is no deliberation in this. It also says: A stream of spirit is far better, and the exquisite Dharma realm is all fragrant light. What is the use of many deeds? The pavilions and towers enjoy the cool of the evening in the void. It also says: To take one)

【English Translation】 English version: In the youngest son's newlywed chamber, she passed away on the twenty-eighth day. While being dressed, someone encouraged her to recite the Buddha's name. She replied loudly, 'Understood.' Her will stated that after her death, there should be no weeping, only incense burning and Buddha recitation. After inviting monks to perform the Nien-Fo (唸佛) ritual (Buddha-name Recitation ritual), the encoffining took place. Furthermore, it was said that the written copy of 'Mirror Reflections and Bell Sounds' should be placed permanently before the spirit tablet, and recited daily in place of offerings. Alas! To relinquish the six senses completely, the strength lies in daily practice. Could she not be a heroine among women? ('Mirror Reflections and Bell Sounds' says: Vows must be sincere, and the contemplation of realms must be empty. The realm manifested in emptiness is spiritual, and the dwelling of the spirit in reality is most stable. With prolonged familiarity, one will naturally gain strength everywhere. It also says: Effort is not as good as intention; to lift up emptiness in reality is the moment of gaining strength. It also says: The arising of discrimination from one's own mind is a painful matter in daily life. To apply the mind to the seamlessness of the heavens, neither with discrimination nor without discrimination, is a joyful matter on the path of cultivation. It also says: In stillness, there is no stillness, therefore it is true stillness. In movement, there is no movement, therefore it is immobility. It also says: With great effort, the Dharma wheel turns, and the brilliance of the Dragon Treasury produces extraordinary talent. But if a hero can have profound insight, a delicate jade pavilion will appear. It also says: Turn the familiar into the unfamiliar, and the unfamiliar into the familiar. A spark of spiritual opportunity is a boundless treasure vein. It also says: The clear and cool treasure lamp in the mirror speaks of clouds, and the ten directions surround and recognize the master. The wonderful secret has never had a single word; it encourages people to comprehend without hearing. It also says: The wonderful rain has just sprinkled, and the gentle breeze enters subtly. The spiritual and radiant realm is filled with the fragrance of lotus words. It also says: Ben Yi (本一) (name of a person), how is your practice lately? Sha Yong'an (沙永安) (name of a person) will enter the silent precepts at Chicken Garden (雞園) (name of a place) on the eleventh day, with the precept name Bao Xing (寶性) (Dharma name). Not clinging to the colors of clouds and mist, it becomes brighter; not consuming the energy of smoke and fire, it becomes purer. If someone is imbued with the fragrance of the lotus, why speak of their name in the dust? It also says: Emotional measurement inherently has the opportunity to be broken. Before and after the opportunity, there is not a thread of separation. To pick it up is it, to put it down is it. There is no deliberation in this. It also says: A stream of spirit is far better, and the exquisite Dharma realm is all fragrant light. What is the use of many deeds? The pavilions and towers enjoy the cool of the evening in the void. It also says: To take one)

切心事放下。拈起來。要用便用。萬法都靈。不可滯也　又曰。光陰不早了。要刷刮方佳　又曰。青青一脈是蓮修。人駐花嚴最妙樓。獨有憑闌訊息在。月華無際照神州　又病中命人補鈔玉尺詩云。飛來一片寶光音。十二根塵即是心。多少月華齊吐露。半空花雨澹雲林。飛起靈心澹更長。世情消歇佛圖香。不妨滿現經綸手。王宇金飔透晚涼。長途辛苦此應閑。面面光華識聖凡。又見一時真際遇。本來人不滯關山。雞竿揭起赦書來。天上恩施又一回。好自商量真去住。莫將訊息與人猜)。

虞陽刻經處檀越季蓮音誄(並敘)

石　麟

季蓮音。常熟人。適同邑石氏。初號妙性。常居母家。性嗜佛。受菩薩戒于刻經僧。為人樸實長厚。與王陳張諸女士往來。與趙李蔣諸人映帶。一時氣象蔚如也。(王名皎月。陳名蓮語靈復靈開。張失名。又有王蓮韻周蓮芬)季姓曹姓朱姓。亦有信心。同襄佛事(曹名妙明。朱名蓮映。季即其母家妙圓等)。故刻經之處。亦分設於虞山。雖曰范趙翁朱諸居士振其綱。藥妙諸師啟其緣。而蓮音母女親族鄰友之熏發護助。其功亦不細也。十年中。水陸道場。誦經咒。度亡靈。接引殷殷。為常昭女修中之最第一矣。眾生不幸。娑婆長離。光緒四年正月二十三日午時。于唸佛聲中

【現代漢語翻譯】 現代漢語譯本： 切莫執著於心頭之事，放下它。需要時再拿起來用，萬法皆有靈性，不可滯留。 又說：時光飛逝，要抓緊時間修行才好。 又說：青青蓮花象徵著蓮宗的修行，人停留在華嚴境界的最美妙樓閣。只有依靠欄桿才能體會到其中的訊息，無際的月光照耀著神州大地。 又在病中命人補抄《玉尺詩》說：飛來一片寶光音，十二根塵（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）即是心。多少月華一同吐露，半空花雨灑落在清淡的雲林間。飛起的靈心清淡而悠長，世俗的情感消退，佛寺的香火更加興盛。不妨充分展現經世濟國的才能，王宇（人名）的金風帶來晚間的涼意。漫長的旅途辛苦，現在應該閒適下來，面面光華，可以辨識聖凡。又見到一時的真實際遇，本來之人不應滯留在關山。雞竿高高揭起，赦書頒佈下來，天上恩賜又一次降臨。好好商量真正的去留，不要將訊息告訴他人猜測）。 虞陽刻經處檀越季蓮音誄（並敘） 石麟 季蓮音（人名），常熟人，嫁給同邑石氏。最初號妙性（法號），常住在孃家。天性喜愛佛法，從刻經僧人那裡受菩薩戒。為人樸實忠厚，與王、陳、張等女士交往，與趙、李、蔣等人互相映襯，一時氣象蔚為壯觀。（王名皎月（人名），陳名蓮語、靈復、靈開（人名），張失名。還有王蓮韻、周蓮芬（人名））季姓、曹姓、朱姓，也有信心，一同襄助佛事（曹名妙明（人名），朱名蓮映（人名），季即其母家妙圓等（人名））。所以刻經之處，也分別設在虞山。雖然說范、趙、翁、朱等居士振興其綱領，藥妙等法師開啟其因緣，而蓮音母女親族鄰友的薰陶啓發和護持幫助，其功勞也不小。十年中，水陸道場，誦經咒，度亡靈，接引殷殷，是常昭女修中最第一的。眾生不幸，娑婆世界長久離別。光緒四年正月二十三日午時，在念佛聲中...

【English Translation】 English version: Let go of the matters clinging to your heart. Put them down. Use them when needed. All dharmas are spiritual; do not be attached. It is also said: Time is fleeting; it is best to cultivate diligently. It is also said: The verdant lotus symbolizes the practice of the Lotus school. People reside in the most wonderful pavilion of the Avatamsaka realm. Only by leaning on the railing can one perceive the message within. The boundless moonlight illuminates the divine land. Also, while ill, he instructed someone to transcribe the 'Jade Ruler Poem': 'A ray of precious light and sound flies in; the twelve sense bases (the six senses: eye, ear, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma) are the mind. Countless moonbeams simultaneously emanate; a rain of flowers in the sky sprinkles the serene clouds and forests. The soaring spiritual mind is serene and enduring; worldly emotions subside, and the incense of Buddhist temples flourishes. It is fine to fully display the talent for managing the world; Wang Yu's (person's name) golden breeze brings the coolness of the evening. The long journey is arduous; now it should be a time for leisure. Face to face with radiance, one can recognize the saintly and the mundane. Again, one encounters a true opportunity; the original person should not be bound by the mountain passes. The chicken pole is raised high, and the amnesty decree is issued; heavenly grace descends once more. Carefully consider the true departure and dwelling; do not share the news for others to guess.' Eulogy (with preface) for Upasika Ji Lianyin (person's name) of the Yuyang Sutra Printing House By Shi Lin (person's name) Ji Lianyin (person's name) was from Changshu, married to the Shi family of the same town. Initially named Miaoxing (dharma name), she often resided in her mother's home. She was naturally fond of Buddhism and received the Bodhisattva precepts from a sutra-printing monk. She was simple, honest, and generous, interacting with ladies such as Wang, Chen, and Zhang, and complementing gentlemen such as Zhao, Li, and Jiang. The atmosphere at the time was magnificent. (Wang was named Jiaoyue (person's name), Chen was named Lianyu, Lingfu, and Lingkai (person's name), Zhang's name is lost. There were also Wang Lianyun and Zhou Lianfen (person's name).) The Ji, Cao, and Zhu families also had faith and jointly supported the Buddhist cause (Cao was named Miaoming (person's name), Zhu was named Lianying (person's name), Ji was her mother's family, Miaoyuan, etc. (person's name)). Therefore, the sutra printing places were also separately established in Yushan. Although it is said that laymen such as Fan, Zhao, Weng, and Zhu revitalized its principles, and Dharma masters such as Yao Miao initiated its causes, the influence, inspiration, protection, and assistance of Lianyin's mother, daughters, relatives, friends, and neighbors were also significant. Over ten years, water and land ceremonies, reciting sutras and mantras, liberating the deceased, and earnestly guiding were the foremost among the female practitioners of Changzhao. Unfortunately for sentient beings, the Saha world is long departed. On the twenty-third day of the first month of Guangxu's fourth year, at noon, amidst the sounds of reciting the Buddha's name...

。安詳而逝。誄曰。

蘇杭靈秀　　暢寫東南　　靈而近樸　　蘇之虞山 　虞山之英　　少女靈復　　款款蓮音　　同工異曲 　乾坤清淑　　有此瓏玲　　感發人天　　映月銜星 　化成文字　　般若現前　　空中得力　　素貞天然

(李姓)

蔣姓事述

冒同慶

寶山范居士西民。曾館于常熟蔣氏。蔣之主婦。唸佛頗切當。間與趙李周諸女士相往還。視聽深隱。人莫窺其際。似以禪那力為凈土之修者。其卒也。與季蓮音相先後。

安禪子哀詞

石　麟

其人藹然。其境蕭然。其志肫然。其氣頹然。其眷屬盎然。其知識迢然。其年登八十一也蔚然。其愿趨四十八也依然。杳然其像。泠然其望。郁然其嚮往(本成悟真德愈等。善根各有淺深。皆眷屬之列)。

光明成就論

石　麟

光明子。江都王氏。適姜。夫死。撫子成立。子又早卒。撫及其孫。年老。乃志於佛。每赴雞園。向玉尺求蓮花圖。以供課佛之用。于海天精舍往來。十餘年。侄曾孫女王靈生。及其女僕靈安等。皆所引發也。姜王兩姓之信心。光明肇其端。久而各隨其高下以為嚮往。本鈴神融。其最純厚者也。年七十七。倍誦光明贊。持杖閱三進屋。及庭。至檐下。置杖棒書而入。循

【現代漢語翻譯】 現代漢語譯本：

安詳地去世。誄文如下：

蘇杭的靈秀之氣，充分展現了東南的風采。既靈動又接近樸實，就像蘇州的虞山一樣。 虞山的精華，就像少女靈復一樣。輕柔的蓮花之音，如同同工異曲。 天地間清明美好的氣象，都集中在這小巧精緻的生命中。她的言行感動了人天，像映照月亮、含著星星一樣。 她將感悟化為文字，般若智慧在她面前顯現。在空性中獲得力量，畫素貞一樣自然。

（李姓）

蔣姓事蹟敘述

冒同慶

寶山的范居士，字西民，曾在常熟蔣家做塾師。蔣家的主婦，唸佛非常懇切。偶爾與趙、李、周等女士交往。她的言行非常隱秘，人們無法窺探她的內心。她似乎是以禪定的力量來修習凈土法門。她去世的時候，與季蓮音相隔不久。

安禪子的哀詞

石麟

這個人態度和藹，他所處的環境清靜，他的志向純真，他的氣息衰弱，他的眷屬眾多，他的知識淵博，他的年齡達到八十一歲，非常可敬，他的願望是前往四十八愿的凈土，始終不變。他的形象已經消失，他的期望依然存在，他所向往的地方令人神往（包括本成、悟真、德愈等人，他們的善根各有深淺，都是他的眷屬）。

光明成就論

石麟

光明子（Guangmingzi），江都王氏，嫁給姜姓人家。丈夫去世后，她撫養兒子長大成人。兒子又早逝，她又撫養孫子。年老后，她立志信佛。經常去雞園，向玉尺（Yuchi）求取蓮花圖，用來供奉佛像。在海天精舍（Haitian Jingshe）往來十多年。侄曾孫女王靈生（Wang Lingsheng），以及她的女僕靈安（Ling'an）等，都是她所引導的。姜、王兩姓的信心，由光明子（Guangmingzi）開創。時間長了，各自隨著自己的根器高下而有所向往。本鈴神融（Benling Shenrong），是其中最純厚的人。七十七歲時，她多次誦讀《光明贊》。拄著枴杖在屋裡走了三圈，又走到庭院，再到屋檐下。放下枴杖和書本，走進房間，沿著...

【English Translation】 English version:

Passed away peacefully. The eulogy reads:

The spiritual beauty of Suzhou and Hangzhou fully expresses the charm of the Southeast. It is both spiritual and close to simplicity, like Yushan (Mount Yu) in Suzhou. The essence of Yushan (Mount Yu) is like the young woman Lingfu (Lingfu). The gentle sound of the lotus is like different tunes played in the same key. The clear and beautiful atmosphere of heaven and earth is concentrated in this exquisite life. Her words and deeds moved humans and gods, like reflecting the moon and holding the stars. She transformed her insights into words, and Prajna wisdom appeared before her. Gaining strength in emptiness, she is as natural as Suzhen (Suzhen).

(Surname Li)

Narrative of the Jiang Family

Mao Tongqing

Layman Fan (Fan), named Ximin, from Baoshan, once worked as a tutor in the Jiang family in Changshu. The mistress of the Jiang family was very earnest in reciting the Buddha's name. Occasionally, she interacted with ladies Zhao, Li, Zhou, and others. Her words and deeds were very secretive, and people could not see into her heart. She seemed to be cultivating the Pure Land method with the power of Dhyana (Chan). When she passed away, it was not long after Ji Lianyin (Ji Lianyin).

Elegy for An Chanzi (An Chanzi)

Shi Lin

This person was kind, his environment was quiet, his aspirations were sincere, his breath was weak, his family was numerous, his knowledge was profound, his age reached eighty-one, which was admirable, his wish was to go to the Pure Land of the Forty-eight Vows, which remained unchanged. His image has disappeared, his expectations still exist, and the place he yearns for is fascinating (including Bencheng (Bencheng), Wuzhen (Wuzhen), Deyu (Deyu), etc., whose good roots are different in depth, all of whom are his family members).

Treatise on the Accomplishment of Light

Shi Lin

Guangmingzi (Guangmingzi), of the Wang family in Jiangdu, married into the Jiang family. After her husband died, she raised her son to adulthood. Her son died early, and she raised her grandson. In her old age, she devoted herself to Buddhism. She often went to Jiyuan (Jiyuan) to ask Yuchi (Yuchi) for lotus flower paintings to offer to the Buddha. She frequented the Haitian Jingshe (Haitian Jingshe) for more than ten years. Her grand-niece Wang Lingsheng (Wang Lingsheng), and her maid Ling'an (Ling'an), etc., were all inspired by her. The faith of the Jiang and Wang families was initiated by Guangmingzi (Guangmingzi). Over time, each followed their own capacity to aspire. Benling Shenrong (Benling Shenrong) was the purest and most sincere among them. At the age of seventy-seven, she repeatedly recited the 'Praise of Light'. Leaning on a cane, she walked three times around the house, then to the courtyard, and then to the eaves. She put down her cane and book, entered the room, and followed...

循倍文。如孺子。尤其不可及者矣。光明贊者。金光明經中一佛二十諸天頌。以題於二十一軸之上者。皆長短詞句。其出資助畫及道場襄事者若干人。以一句映一人。光明子佔得北天多聞之第四句。曰寶光飛集藥叉閑。知凈土之因稍滯矣。卒后為禮大悲行法二七日。以三十七聖圖佔之。有金剛眼之兆。其即大悲接引入西方蓮花部中歟。當習誦光明贊時。有人問之曰。汝老矣。一心念佛。猶恐其緩。習誦光明贊。與娑婆諸天結此幻因。何為者。光明子曰。我小乘習。長為玉尺所訶。今此光明贊。勉而習之。以作將來之用。其用有三。一。未生凈土。長為天所攝護也。二。能生凈土。長與諸天宏揚妙法也。三。既生凈土。十剎度生。慧相現前。長與同一事體也。

附光明贊二十一首

光明鏡。映現本無方。圓滿虛空涵寶性。飛鳴樓閣帶天香。身剎共悠揚(佛)。

寶鏡玲瓏三昧起。聰明富貴都超。慇勤培護不言勞。澹濃齊佛韻。弦外眾音消　迴轉人天成法會。千千瓔珞難描。菩提光影剎塵交。虛空樓閣在。眷屬豈迢遙(吉祥天)。

英銳無邊禪力透。獨標柔軟光芒。菩提化用本精良。慧鋒兼手口。威德滿封疆　放下從來拈得起。寧論地獄天堂。靈心四映絕紛哤。樓臺燈鏡剎。天樂普鏗鏘(辯才天

【現代漢語翻譯】 現代漢語譯本： 循倍文，就像對待小孩子一樣，尤其是那些我們無法企及的。光明贊，指的是《金光明經》中讚頌一佛和二十諸天的頌文，題寫在二十一軸之上，都是長短不一的詞句。出資贊助繪畫和道場事務的人有若干，用一句頌詞對應一個人。光明子占卜得到北方多聞天王的第四句：『寶光飛集藥叉閑』，知道往生凈土的因緣稍微遲滯了。去世后，為他舉行大悲行法二七日（十四天），用三十七聖圖占卜，有金剛眼的徵兆，大概是被大悲菩薩接引到西方蓮花部中了吧。當他學習背誦光明贊時，有人問他說：『你年紀大了，一心念佛，還恐怕時間不夠，學習背誦光明贊，與娑婆世界的諸天結下這種虛幻的因緣，是爲了什麼呢？』光明子說：『我學習小乘佛法，常常被玉尺所呵斥。現在這光明贊，勉強學習它，是爲了將來之用。』它的用處有三：一，未往生凈土時，長久被諸天所攝護；二，能往生凈土時，長久與諸天弘揚妙法；三，已經往生凈土，在十方世界度化眾生，智慧之相顯現，長久與諸天同一事體。 附光明贊二十一首： 光明鏡，映現本來沒有方向，圓滿虛空包含寶性。飛鳴的樓閣帶著天上的香氣，自身和剎土共同悠揚（佛）。 寶鏡玲瓏，三昧生起，聰明富貴都超越尋常。慇勤培養守護不辭辛勞，清淡濃郁都充滿佛的韻味，弦外之音消散。迴轉人天，成就大法會，千千萬萬的瓔珞難以描繪。菩提光影與剎土塵埃交織，虛空樓閣就在眼前，眷屬難道還遙遠嗎（吉祥天）？ 英銳之氣無邊無際，禪定之力穿透一切，獨特地展現柔軟的光芒。菩提的化用本來就精妙良善，智慧之鋒兼具手和口，威德充滿疆域。放下從來，拿起當下，哪裡需要討論地獄天堂。靈心四處映照，沒有絲毫紛亂喧囂。樓臺燈鏡照耀剎土，天樂普遍鏗鏘（辯才天）。

【English Translation】 English version: Following the doubled text, like treating a young child, especially those that are unattainable. The Guangming Praise (Guangming Zan), refers to the verses in the Golden Light Sutra (Jin Guangming Jing) praising one Buddha and twenty devas (Zhu Tian), inscribed on twenty-one scrolls, all being phrases of varying lengths. There are several people who funded the paintings and assisted in the affairs of the Dharma assembly, with one verse corresponding to one person. Guangmingzi (光明子) divined and obtained the fourth line of the Northern Heavenly King Vaishravana (Bei Tian Duowen): 'Precious light flies and gathers in the Yaksha's (Yaocha) leisure,' knowing that the causes for rebirth in the Pure Land are slightly delayed. After his death, the Great Compassion Practice (Da Bei Xing Fa) was performed for him for two seven-day periods (fourteen days), and the Thirty-Seven Holy Figures (Sanshiqi Sheng Tu) were used for divination, showing signs of the Vajra Eye (Jingang Yan), perhaps he was received by the Bodhisattva of Great Compassion (Da Bei Pusa) into the Western Lotus Assembly (Xifang Lianhua Bu). When he was learning to recite the Guangming Praise, someone asked him: 'You are old, focusing your mind on reciting the Buddha's name, you are still afraid it is too slow, learning to recite the Guangming Praise, forming this illusory connection with the devas of the Saha world (Suo Po Shijie), what is the purpose of this?' Guangmingzi said: 'I study the Hinayana (Xiao Sheng) teachings, and I am often scolded by the jade ruler. Now this Guangming Praise, I勉強(mianqiang) learn it, for future use.' Its uses are threefold: one, when not yet reborn in the Pure Land, to be protected by the devas for a long time; two, when able to be reborn in the Pure Land, to propagate the wonderful Dharma (Miao Fa) with the devas for a long time; three, having already been reborn in the Pure Land, to liberate sentient beings in the ten directions, with the appearance of wisdom manifested, to be of the same essence with the devas for a long time. Attached are twenty-one verses of the Guangming Praise: The mirror of light, reflects that which originally has no direction, the perfect void contains the nature of treasure. Flying and singing pavilions carry the fragrance of the heavens, the self and the Buddha-land resonate together (Buddha). The jeweled mirror is exquisite, samadhi (Sanmei) arises, intelligence and wealth surpass the ordinary. Diligently cultivating and protecting without weariness, the subtle and rich are filled with the Buddha's charm, the sounds beyond the strings dissipate. Turning humans and devas, accomplishing the great Dharma assembly, the thousands of necklaces are difficult to describe. The light and shadow of Bodhi (Puti) intertwine with the dust of the Buddha-lands, the pavilions in the void are right before our eyes, are the family members still far away (Goddess of Fortune, Jixiang Tian)? The sharp spirit is boundless, the power of meditation penetrates everything, uniquely displaying the gentle light. The transformation of Bodhi is originally exquisite and good, the sharp edge of wisdom possesses both hands and mouth, the majestic virtue fills the territory. Letting go of the past, grasping the present, where is the need to discuss hell and heaven. The spiritual mind reflects in all directions, without the slightest confusion and noise. The pavilions, lamps, and mirrors illuminate the Buddha-lands, the heavenly music resounds universally (Goddess of Eloquence, Biancai Tian).

)。

童真住。妙化本無私。點綴山河成畫稿。從容花雨寫靈知。明月照人時(梵王)。

臨馭遠。威德四王欽。位寄中天超二地。芳傳十剎映千名。善法一堂熏(帝釋)。

真富貴。宮殿五云間。香篋滿盛迦利好。寶光飛集藥叉閑。人不滯關山(多聞天王)。

音聲起。大地及山河。目送手揮依佛久。移宮換羽感人多。海印現娑婆(持國天王)。

花嚴會。不繫福城東。靜定光華天地外。玲瓏煙水畫圖中。三昧火初紅(增長天王)。

神化滿。訊息不言秋。萬品裝成銀色界。一珠飛動水晶毬。圓極更周遊(廣目天王)。

天金色。環映妙高峰。自有光華標德相。豈無時節照童蒙。暮鼓又晨鐘(日天子)。

無定相。宛似有心人。消盡閻浮增減謗。清涼秘密寫精神。圓極是真身(月天子)。

奇特用。鎖索並鉤鈴。雷動風飛音有主。冰寒火熱境無心。顯密共靈靈(火首金剛)。

玲瓏起。披閱大千圖。一片聖凡雲霧集。無邊燈剎眾靈趨。隻眼勝明珠(摩醯首羅天王)。

精氣旺。神俊倍玲瓏。振作衰頹知見遠。總持部落法疆雄。星旆動虛空(散脂大將)。

飛到也。菩薩是將軍。佛法僧伽涵寶潤。旌幡甲馬現慈雲。恩念普同熏(韋䭾尊天

【現代漢語翻譯】 現代漢語譯本： 童真安住，美妙的化育本無私心，點綴山河，成就美麗的畫稿。從容的花雨，書寫著靈性的智慧。明月照耀著世人（梵天）。 臨御遙遠，威嚴德行令四天王欽佩。地位寄託于中天，超越二地。美好的名聲傳遍十方剎土，輝映著無數名號。善法在一堂之中薰染（帝釋）。 真正的富貴，宮殿位於五彩祥雲之間。香盒裡盛滿了美好的迦利果，寶光飛舞聚集在藥叉的閑暇之處。人們不再滯留在關山之間（多聞天王）。 音聲響起，傳遍大地及山河。目光追隨，手勢揮動，依隨佛陀已久。移宮換羽，感動了許多人。海印三昧顯現在娑婆世界（持國天王）。 華嚴法會，不侷限於福城東面。靜定中的光華超越天地之外，玲瓏的煙水宛如畫中景象。三昧真火初現紅色（增長天王）。 神妙的變化充滿，訊息傳遞著並非秋天。萬物裝點成銀色的世界，一顆寶珠飛動，宛如水晶球。圓滿到了極點，更要周遊不息（廣目天王）。 天界金色，環繞輝映著妙高峰。自有光華，標示著德行的相貌。怎能沒有時節，照耀著童蒙。暮鼓又響起晨鐘（日天子）。 沒有固定的相狀，宛如一個有心之人。消除了世間對於增減的誹謗，清涼秘密地書寫著精神。圓滿到了極點，就是真正的法身（月天子）。 奇特的功用，鎖索和鉤鈴並用。雷聲震動，風勢飛揚，音聲自有其主。冰冷寒冷，火焰炎熱，境界卻無心。顯教和密教共同展現靈驗（火首金剛）。 玲瓏地升起，披閱著大千世界的圖景。一片聖凡的雲霧聚集，無邊的燈火剎土，眾多神靈趨向。一隻眼睛勝過明珠（摩醯首羅天王）。 精氣旺盛，神采俊逸，更加玲瓏。振作衰頹，知見深遠。總持著部落，佛法疆域雄厚。星辰旗幟在虛空中飄動（散脂大將）。 飛到了，菩薩就是將軍。佛法僧伽涵養著寶貴的滋潤，旌旗旛幟，鎧甲戰馬，顯現著慈悲的雲彩。恩德和思念普遍地薰染（韋馱尊天）。

【English Translation】 English version: Dwelling in childlike innocence, the wondrous transformation is inherently selfless, adorning mountains and rivers, creating beautiful paintings. Leisurely flower rain writes of spiritual wisdom. The bright moon illuminates the world (梵天 Brahma). Governing from afar, majestic virtue inspires the Four Heavenly Kings' admiration. Positioned in the middle heaven, surpassing the two realms. Beautiful fame spreads throughout the ten lands, reflecting countless names. Good Dharma permeates the hall (帝釋 Indra). True wealth and nobility, palaces amidst five-colored auspicious clouds. Fragrant boxes are filled with fine 'Kāli' fruits, precious light flies and gathers in the leisure of the Yakshas. People no longer linger between passes and mountains (多聞天王 Vaiśravaṇa). Sounds arise, spreading throughout the earth and mountains. Eyes follow, hands wave, following the Buddha for a long time. Changing melodies move many. The Samadhi of Ocean Seal manifests in the Saha world (持國天王 Dhṛtarāṣṭra). The Avataṃsaka Assembly, not limited to the east of 福城 Fortunate City. The brilliance of stillness and concentration transcends heaven and earth, the exquisite mist and water resemble a scene in a painting. The Samadhi fire initially appears red (增長天王 Virūḍhaka). Mystical transformations are complete, the message conveys not autumn. Myriad things adorn the silver world, a precious pearl flies, like a crystal ball. Having reached perfect completion, one travels ceaselessly (廣目天王 Virūpākṣa). The golden color of the heavens, encircling and reflecting the Wonderful Peak. There is inherent brilliance, marking the appearance of virtue. How can there not be seasons, illuminating the innocent. Evening drums sound again, and morning bells toll (日天子 Sun Deity). Without a fixed form, resembling a sentient being. Eliminating worldly slander of increase and decrease, coolly and secretly writing the spirit. Perfect completion is the true Dharmakaya (月天子 Moon Deity). Unique function, using both locks and hooks and bells. Thunder rumbles, wind flies, sounds have their masters. Ice is cold, fire is hot, but the realm is without mind. Exoteric and esoteric teachings together manifest efficacy (火首金剛 Fire Head Vajra). Exquisitely rising, perusing the map of the great thousand worlds. A gathering of clouds and mist of both the holy and the mundane, boundless lands of lamps, numerous spirits converge. One eye is better than a pearl (摩醯首羅天王 Maheśvara). Essence and energy are abundant, spirit and handsomeness are even more exquisite. Reviving decline, knowledge and vision are far-reaching. Holding the tribes together, the Dharma territory is strong and heroic. Star banners move in the void (散脂大將 Sañjñeya General). Arrived, the Bodhisattva is the general. The Buddha, Dharma, and Sangha nurture precious moisture, banners and flags, armor and horses, manifest clouds of compassion. Kindness and thoughts universally permeate (韋馱尊天 Skanda).

)。

香花奉。圓滿更幾希。結實涵虛全有用。玲瓏窒礙兩無依。寶相映天衣(堅牢地神)。

迴轉妙。曲直寫靈知。自有高華銜佛脈。更從依戀得良時。美蔭豈遲遲(菩提樹神)。

彼此住無生。幻現生生用。五百英才聚一時。平等何輕重　點化最通靈。愛惜方知痛。最小堪憐普護持。法界慈威共(鬼子母天)。

日月自循環。運運開先路。無限崎嶇化作平。轉轉成靈度　今古白衣新。脈脈童真住。多少含生望吉祥。妙妙誰知處(摩利支天)。

雒誦眾龍名。神用真難測。第一威靈聖德全。風雨雲雷色　飛動寶珠光。弱女先成佛。宮殿波生大海潮。小慧蒼茫失(娑竭羅龍王)。

變現大悲靈。莫認空中畫。花事從來不著身。增減都成罵　生死本無關。一悟千機化。冰火摧殘善惡心。頃刻成聲價(閻摩羅王)。

張瞿氏

梅香國

張瞿氏。常熟人。棲心凈土。避𡨥東鄉。禮問竹為師。受八戒齋。一年後。向西唸佛而去。徴應不必奇。于不顛倒中。可知彌陀聖眾之引也。

曹母往生說

冒篤慶

事不必常見常聞也。亦不必求罕見罕聞也。機動于中。境應于外。其神理之粗妙可知矣。曹母妙明者。常熟刻經處友人朱保之居士之岳母也。保之信

【現代漢語翻譯】 現代漢語譯本： 香花供奉。圓滿更是少之又少。結出的果實包含虛空，完全有用。既玲瓏剔透又沒有任何阻礙。寶相輝映著天衣（堅牢地神）。 迴轉玄妙。曲直之間寫滿了靈知。自然有高潔的花朵銜著佛的血脈，更能從依戀中得到良機。美好的庇廕難道還會遲來嗎（菩提樹神）？ 彼此安住于無生之境。幻化顯現生生不息的妙用。五百英才聚集於一時。平等之心又何分輕重？點化最為通靈。愛惜方能知曉痛楚。最小的也值得憐憫，普遍地加以護持。在法界之中，慈悲與威嚴共同存在（鬼子母天）。 日月自然循環往復。每一次運轉都開闢出新的道路。無限的崎嶇都化作平坦。每一次轉動都成就了靈妙的境界。今古的白衣都是嶄新的。純真的童心永遠安住。多少眾生都盼望著吉祥。這其中的玄妙又有誰能知曉呢（摩利支天）？ 誦唸眾龍的名字。神妙的作用真是難以測度。第一位的威靈，聖德圓滿。掌管風雨雲雷的顏色。飛動著寶珠的光芒。示現弱女之身，率先成就佛果。宮殿隨著波濤在大海中涌動，小小的智慧在其中也感到蒼茫迷失（娑竭羅龍王）。 變現出大悲的靈驗。不要認為只是空中的圖畫。花開花落從來不執著于自身。增加或減少都會成為責罵。生死本來就無關緊要。一旦領悟，千百種機鋒都會隨之變化。冰與火摧殘著善惡之心。頃刻之間便成就了聲名與價值（閻摩羅王）。 張瞿氏 梅香國 張瞿氏，常熟人。一心向往凈土。避難於東鄉。以竹為師，受持八戒齋。一年後，面向西方唸佛而去。所顯示的徵兆不必是奇異的。從不顛倒之中，可知是彌陀（Amitabha）聖眾的接引。 曹母往生說 冒篤慶 事情不必是常見常聞的，也不必追求罕見罕聞的。機緣在於內心發動，境界在於外在感應，其中的神妙道理大概可以知曉了。曹母妙明，是常熟刻經處友人朱保之居士的岳母。朱保之信仰

【English Translation】 English version: Offering incense and flowers. Perfection is even more rare. The fruit contains emptiness and is completely useful. It is both exquisite and without any hindrance. The precious image reflects the heavenly robe (Dharani, the Earth Goddess). Returning is wondrous. The curves and straights are filled with spiritual knowledge. Naturally, there are noble flowers bearing the Buddha's lineage, and even more so, good opportunities are obtained from attachment. Will the beautiful shade be delayed (Bodhi Tree God)? Residing in non-birth together. Illusory manifestations are used in life after life. Five hundred talents gather at one time. Why differentiate between light and heavy with an equal mind? Transformation is the most spiritual. Cherishing allows one to know pain. The smallest is worthy of pity and universal protection. In the Dharma Realm, compassion and majesty coexist (Hariti, the Mother of Demons). The sun and moon naturally cycle. Each revolution opens up a new path. Infinite ruggedness transforms into flatness. Each turn achieves a spiritual state. The white robes of ancient and modern times are all new. The pure innocence of childhood forever abides. How many living beings hope for auspiciousness. Who knows the mystery within (Marici, the Goddess of Light)? Reciting the names of the dragons. The divine function is truly difficult to fathom. The foremost power, the sacred virtue is complete. Controls the colors of wind, rain, clouds, and thunder. Flying and moving with the light of precious jewels. Manifesting as a weak woman, first achieving Buddhahood. Palaces surge with the waves in the great sea, small wisdom feels lost and vast (Sagara Dragon King). Transforming and manifesting great compassion. Do not think it is just a painting in the sky. The affairs of flowers never cling to themselves. Adding or subtracting will become a curse. Birth and death are originally irrelevant. Once enlightened, thousands of opportunities will transform. Ice and fire destroy good and evil hearts. In an instant, fame and value are achieved (Yama Raja, the King of Hell). Zhang Qushi Meixiangguo Zhang Qushi, a native of Changshu. Aspiring to the Pure Land. Seeking refuge in Dongxiang. Taking bamboo as her teacher, receiving the eight precepts. After a year, she faced west and recited the Buddha's name and departed. The signs shown need not be strange. From non-reversal, it can be known that it is the reception of the holy assembly of Amitabha (Amitabha). Saying about the Rebirth of Mother Cao Mao Duqing Things need not be commonly seen or heard, nor need one seek the rarely seen or heard. The opportunity arises from within, and the state responds from without. The subtle and profound principles can be understood. Mother Cao Miaoming is the mother-in-law of layman Zhu Baozhi, a friend at the Changshu Sutra Printing House. Zhu Baozhi believes in

佛法。好二林之書。其妻蓮映。求五戒。助理刻經事。久病而卒。其母妙明繼之。妙明之去也。唸佛之聲。自其口出。達于室中。過戶庭而去。其精神之造詣可知矣。有疑之者作種種說。折之曰。噫。萬法互有無。非有無也。彼此相同異。非同異也。依他全託于圓成。得手何勞于遍計。但脈脈之當心。自泠泠而得意。

繆寶均所託二人銘

胡鏡之

玉尺涉世。獲交繆君。玉尺集古。繆述所云。修西一冊。其光醲醺。繆有兩名。助此見聞。兩人事蹟。名相各分。已入錄中。蓮萼流芬。眾生不幸。盜犯斯文。文隨金杳。其稿如焚。繆病以死。難致慇勤。煉石補天。但見祥氛。爐煙非篆。空有香薰。優婆夷中。馥馥馚馚。

還一之機

李　生

王本泠之祖母。寶瓔之姑也。法名還一。戊寅重陽卒。其人神清氣靜。忍耐而志於修。每見玉尺。必煮天落水為茶。勤勤奉之。歸三寶近十年。無一端之失。病不數日。清凈因中。唸佛而去。本泠與遇泠印霞同新等。或唸佛以助其行。或誦經以轉其識。甚難得也(本泠純乎天真。粹然孺子。香光之熏發。不獨尤寶安冥受其益而已)。本泠即于戊寅年雞園水陸道場。致書玉尺。求作佛事。玉尺曰。佛事已多矣。吟舊詩曰。柴門靜對三篙水。古鼎閑消

【現代漢語翻譯】 現代漢語譯本： 佛法（Buddhadharma）。喜歡二林（Er Lin）的書法。他的妻子蓮映（Lian Ying），請求受持五戒（Five Precepts），協助刻經事務。久病而去世。他的母親妙明（Miao Ming）繼續協助。妙明去世的時候，唸佛（Nianfo）的聲音，從她的口中發出，傳達到整個房間，越過門戶庭院而去。她的精神境界的造詣可以想見了。有人懷疑這件事，作出種種說法。駁斥他們說：『唉！萬法（Dharma）互相有無，並非真有或真無。彼此之間相同相異，並非真同或真異。依他起性（Paratantra）完全依託于圓成實性（Parinispanna），得心應手何必再費力于遍計所執性（Parikalpita）。只要默默地體會於心，自然會感到清泠而得意。』

繆寶均（Miao Baojun）所託二人銘

胡鏡之（Hu Jingzhi）

玉尺（Yu Chi）行走於世，有幸結交繆君（Miao Jun）。玉尺收集古籍，繆君講述其中的內容。共同修訂《西》一書，書的光彩濃郁芬芳。繆君有兩個名字，幫助玉尺見聞。這兩個人的事蹟，名字和身份各有不同，都已經記錄在書中，像蓮花一樣散發芬芳。眾生不幸，盜賊侵犯這些文章。文章隨著金錢消失，稿子也被焚燒。繆君因病去世，難以表達慇勤之意。煉石補天的事情，只能看到祥瑞的氣氛。爐中的煙不是篆文，空有香氣。在優婆夷（Upasika，女居士）中，香氣濃郁芬芳。

還一（Huan Yi）之機

李生（Li Sheng）

王本泠（Wang Benling）的祖母，寶瓔（Bao Ying）的姑姑。法名還一。戊寅年重陽節去世。這個人神清氣靜，忍耐並且立志于修行。每次見到玉尺，必定用天落水煮茶，勤勤懇懇地奉上。皈依三寶（Three Jewels）將近十年，沒有一點過失。生病沒幾天，在清凈的因緣中，唸佛而去世。本泠與遇泠（Yu Ling）、印霞（Yin Xia）、同新（Tong Xin）等人，有的唸佛幫助她往生，有的誦經轉變她的神識，非常難得（本泠純真天然，像個孩子一樣。香光莊嚴的薰陶啓發，不只是尤寶安（You Baoan）默默地從中受益）。本泠就在戊寅年雞園水陸道場，寫信給玉尺，請求做佛事。玉尺說：『佛事已經很多了。』吟誦舊詩說：『柴門靜對三篙水，古鼎閑消』

【English Translation】 English version: Buddhadharma (The teachings of the Buddha). He admired the calligraphy of Er Lin (Two Forests). His wife, Lian Ying (Lotus Reflection), requested to receive the Five Precepts (Panca-sila), assisting in the task of engraving scriptures. She passed away after a long illness. His mother, Miao Ming (Wonderful Brightness), continued to assist. When Miao Ming passed away, the sound of Nianfo (Buddha recitation) emanated from her mouth, reaching throughout the room, passing beyond the doors and courtyard. One can imagine the level of her spiritual attainment. Some people doubted this, making various claims. He refuted them, saying: 'Alas! All dharmas (phenomena) mutually exist and do not exist; they are neither truly existent nor truly non-existent. They are both the same and different from each other; they are neither truly the same nor truly different. The dependent nature (Paratantra) relies entirely on the perfected nature (Parinispanna); having mastered it, why bother with the imputed nature (Parikalpita)? Just silently contemplate within your heart, and you will naturally feel refreshed and content.'

Inscription for the Two People Entrusted by Miao Baojun (Precious Balance)

Hu Jingzhi (Mirror of Wisdom)

Yu Chi (Jade Ruler) traveled the world and had the good fortune to befriend Lord Miao (Wonderful). Yu Chi collected ancient books, and Lord Miao narrated their contents. Together, they revised the book 'Xi', its brilliance rich and fragrant. Lord Miao had two names, assisting Yu Chi's knowledge and experience. The deeds of these two people, their names and identities distinct, have already been recorded in the book, like lotuses emitting fragrance. Unfortunately for sentient beings, thieves violated these writings. The writings disappeared with the money, and the manuscripts were burned. Lord Miao passed away from illness, making it difficult to express heartfelt condolences. As for mending the sky with stones, one can only see auspicious omens. The smoke from the incense burner is not seal script, only empty fragrance remains. Among the Upasikas (female lay practitioners), her fragrance was rich and fragrant.

The Opportunity of Returning to One

Li Sheng (Life)

The grandmother of Wang Benling (Root of Original Coldness), the aunt of Bao Ying (Precious Jewel). Her Dharma name was Huan Yi (Returning to One). She passed away on the Double Ninth Festival of the year Wu Yin. This person was clear in spirit and calm in mind, patient and determined in her cultivation. Every time she saw Yu Chi, she would always boil rainwater to make tea, diligently offering it. She took refuge in the Three Jewels (Buddha, Dharma, Sangha) for nearly ten years, without a single transgression. She fell ill for only a few days, and in the midst of pure causes and conditions, she passed away reciting the Buddha's name. Benling, along with Yu Ling (Meeting Coldness), Yin Xia (Shadow of Seal), Tong Xin (Same Heart), and others, some recited the Buddha's name to help her rebirth, others recited scriptures to transform her consciousness, which was very rare (Benling was purely innocent, like a child. The influence and inspiration of the fragrant light was not only silently benefited by You Baoan (Especially Precious Peace)). Benling wrote to Yu Chi in the year Wu Yin at the Chicken Garden Water-Land Dharma Assembly, requesting to perform Buddhist ceremonies. Yu Chi said: 'There are already many Buddhist ceremonies.' He recited an old poem, saying: 'The thatched gate quietly faces three poles of water, the ancient cauldron idly consumes'

一寸香。有約不來緣底事。未應忘卻鼓音王。遂為還一制道場儀。誦鼓音聲王陀羅尼。兼觀紇哩(二合)。hrīḥ 以密宗宏凈土。此震旦之新機也。萬法同源。還一無難矣。

鼓音聲王陀羅尼

多你他(一)　婆離(二)　阿婆離(三)　娑摩婆羅(四)　尼地奢(五)　昵阇多禰(六)　昵茂邸(七)　昵茂企(八)　阇羅婆羅車䭾禰(九)　宿佉波啼昵地奢(十)　阿彌多由婆離(十一)　阿彌多蛇(十二)　婆羅婆陀禰(十三)　涅浮提(十四)　阿迦舍昵浮陀(十五)　阿迦舍昵提奢(十六)　阿迦舍昵阇啼(十七)　阿迦舍離(十八)　阿迦舍達奢尼(十九)　阿迦舍提他禰(二十)　留波昵提奢(二十一)　遮埵唎達摩波羅娑陀禰(二十二)　遮埵唎阿利蛇娑帝蛇波羅娑陀禰(二十三)　遮埵唎末伽婆那波羅娑陀禰(二十四)　婆羅毗梨耶波羅娑陀禰(二十五)　達摩呻他禰(二十六)　久舍離(二十七)　久舍羅呢提奢(二十八)　久舍羅波羅啼他禰(二十九)　佛陀久舍離(三十)　毗佛陀波羅波斯(三十一)　達摩迦羅禰(三十二)　昵專啼(三十三)　昵浮提(三十四)　毗摩離(三十五)　毗羅阇(三十六)　羅阇(三十七)　羅斯(三十八)　羅婆正(三十九)　羅婆伽羅

【現代漢語翻譯】 現代漢語譯本： 一寸香。約好的人沒來是什麼緣故呢？莫非是忘記了鼓音王（Dundubhisvararaja）？於是為此還做了一場制道場儀，誦唸鼓音聲王陀羅尼（Dundubhisvararaja-dharani），並觀想紇哩（二合）（hrīḥ），以密宗來弘揚凈土，這是震旦（Zhèndàn，中國的古稱）的新機啊。萬法同源，迴歸一（還一）沒有什麼困難。

鼓音聲王陀羅尼（Dundubhisvararaja-dharani）

多你他(一)　婆離(二)　阿婆離(三)　娑摩婆羅(四)　尼地奢(五)　昵阇多禰(六)　昵茂邸(七)　昵茂企(八)　阇羅婆羅車䭾禰(九)　宿佉波啼昵地奢(十)　阿彌多由婆離(十一)　阿彌多蛇(十二)　婆羅婆陀禰(十三)　涅浮提(十四)　阿迦舍昵浮陀(十五)　阿迦舍昵提奢(十六)　阿迦舍昵阇啼(十七)　阿迦舍離(十八)　阿迦舍達奢尼(十九)　阿迦舍提他禰(二十)　留波昵提奢(二十一)　遮埵唎達摩波羅娑陀禰(二十二)　遮埵唎阿利蛇娑帝蛇波羅娑陀禰(二十三)　遮埵唎末伽婆那波羅娑陀禰(二十四)　婆羅毗梨耶波羅娑陀禰(二十五)　達摩呻他禰(二十六)　久舍離(二十七)　久舍羅呢提奢(二十八)　久舍羅波羅啼他禰(二十九)　佛陀久舍離(三十)　毗佛陀波羅波斯(三十一)　達摩迦羅禰(三十二)　昵專啼(三十三)　昵浮提(三十四)　毗摩離(三十五)　毗羅阇(三十六)　羅阇(三十七)　羅斯(三十八)　羅婆正(三十九)　羅婆伽羅

【English Translation】 English version: A stick of incense. What is the reason that the promised one has not come? Could it be that they have forgotten Dundubhisvararaja (Drum Sound King)? Therefore, a ritual of establishing a sacred space was performed, reciting the Dundubhisvararaja-dharani (Drum Sound King Dharani), and contemplating hrīḥ (hrīḥ), using Esoteric Buddhism to promote Pure Land Buddhism. This is a new opportunity for Zhèndàn (ancient name for China). All dharmas share the same origin, returning to the One (還一) is not difficult.

Dundubhisvararaja-dharani (Drum Sound King Dharani)

Tadyatha (1) Bhare (2) Abhare (3) Sama Bhara (4) Nideshe (5) Nijatane (6) Nimauti (7) Nimukhe (8) Jala Bhara Chedane (9) Sukha Patih Nideshe (10) Amita Yubhare (11) Amita She (12) Bhara Bhadane (13) Nirbhuti (14) Akasha Nirbhuta (15) Akasha Nideshe (16) Akasha Nijati (17) Akasha Li (18) Akasha Darshani (19) Akasha Tita Ne (20) Rupa Nideshe (21) Chaturi Dharma Para Sadane (22) Chaturi Ali She Sati She Para Sadane (23) Chaturi Marga Bhana Para Sadane (24) Bhara Biliye Para Sadane (25) Dharma Shintane (26) Kushali (27) Kushala Nideshe (28) Kushala Para Titane (29) Buddha Kushali (30) Vibuddha Para Pas (31) Dharma Karane (32) Nijante (33) Nirbhuti (34) Vimali (35) Viraja (36) Raja (37) Ros (38) Lava Zheng (39) Lava Gala

婆羅(四十)　羅娑伽羅阿地他禰(四十一)　久舍離(四十二)　波羅啼久舍離(四十三)　毗久舍離(四十四)　他啼(四十五)　修陀多至啼(四十六)修波羅奢多至啼(四十七)　修波羅啼癡啼(四十八)　修離(四十九)　修目企(五十)　達咩(五十一)　達達咩(五十二)　離波(五十三)遮婆離(五十四)　阿㝹舍婆離(五十五)　佛陀迦舍昵求禰(五十六)　佛陀迦舍求禰(五十七)　娑婆訶(五十八)

書唐代軼事

女二十四孝傳

新安丐婦張李氏。貞觀中。年三十餘歲。貌尚美。扶瞽姑以行乞。問之。曰。寡五年。僅此一姑。不忍舍也。姑性燥愎。多罵詈。李忍受之。乞得必先以奉姑。自長飢餓。有富室。欲以百金聘之。命媒伺其姑怒罵。從容諷諭。李正色曰。愿從婆婆死。不知其他。有少年投以銀及衣飾。李罵而擲其物。姑沒。竭力葬之。乃削髮爲尼。八十八歲。端坐唸佛而去(嗚呼。此真凈土中人也。世之泛泛唸佛者。可以愧死)。

朱孺人傳(梅君成瓚室)

楊省愚

朱氏。名荷寶。武進人。父銘和。以香為業。老年性轉燥。唯孺人能得其歡。年十一。即能司饔飪。然既長而如不勝衣。蓋勞瘁過也。一日天暑。父急需香。而工不在。孺人代磨。晝

【現代漢語翻譯】 現代漢語譯本 婆羅(Bāluó)（四十） 羅娑伽羅阿地他禰(Luósāqiéluó ādìtā nì)（四十一） 久舍離(Jiǔ shělí)（四十二） 波羅啼久舍離(Bōluó tí jiǔ shělí)（四十三） 毗久舍離(Pí jiǔ shělí)（四十四） 他啼(Tā tí)（四十五） 修陀多至啼(Xiū tuó duō zhì tí)（四十六）修波羅奢多至啼(Xiū bōluó shē duō zhì tí)（四十七） 修波羅啼癡啼(Xiū bōluó tí chī tí)（四十八） 修離(Xiū lí)（四十九） 修目企(Xiū mù qǐ)（五十） 達咩(Dá miē)（五十一） 達達咩(Dá dá miē)（五十二） 離波(Lí bō)（五十三）遮婆離(Zhē pó lí)（五十四） 阿㝹舍婆離(Ā nòu shě pó lí)（五十五） 佛陀迦舍昵求禰(Fótuó jiā shě nì qiú nǐ)（五十六） 佛陀迦舍求禰(Fótuó jiā shě qiú nǐ)（五十七） 娑婆訶(Suō pó hē)（五十八）

書唐代軼事

女二十四孝傳

新安丐婦張李氏。貞觀中。年三十餘歲。貌尚美。扶瞽姑以行乞。問之。曰。寡五年。僅此一姑。不忍舍也。姑性燥愎。多罵詈。李忍受之。乞得必先以奉姑。自長飢餓。有富室。欲以百金聘之。命媒伺其姑怒罵。從容諷諭。李正色曰。愿從婆婆死。不知其他。有少年投以銀及衣飾。李罵而擲其物。姑沒。竭力葬之。乃削髮爲尼。八十八歲。端坐唸佛而去(嗚呼。此真凈土中人也。世之泛泛唸佛者。可以愧死)。

朱孺人傳(梅君成瓚室)

楊省愚

朱氏。名荷寶。武進人。父銘和。以香為業。老年性轉燥。唯孺人能得其歡。年十一。即能司饔飪。然既長而如不勝衣。蓋勞瘁過也。一日天暑。父急需香。而工不在。孺人代磨。晝

【English Translation】 English version Polo (40) Rasha Gara Adita Ni (41) Kusa Li (42) Polo Ti Kusa Li (43) Pi Kusa Li (44) Ta Ti (45) Shuduo Duo Zhi Ti (46) Supolo Sheduo Zhi Ti (47) Supolo Ti Chi Ti (48) Shuli (49) Shumuqi (50) Damei (51) Dada Mei (52) Libo (53) Zha Poli (54) A Nou She Poli (55) Buddha Jia She Ni Qiu Ni (56) Buddha Jia She Qiu Ni (57) Svaha (58)

Anecdotes of the Tang Dynasty

Biography of Twenty-Four Filial Women

Zhang Li of Xin'an, a beggar woman. During the Zhenguan period, she was in her thirties and still beautiful. She supported her blind mother-in-law by begging. When asked, she said, 'I have been a widow for five years. I only have this one mother-in-law, and I cannot bear to abandon her.' The mother-in-law was irritable and often scolded her. Li endured it and always offered the food she begged to her mother-in-law first, while she herself often went hungry. A wealthy man wanted to hire her for a hundred gold pieces, instructing a matchmaker to wait for her mother-in-law to scold her and then persuade her. Li said sternly, 'I am willing to die with my mother-in-law and know nothing else.' A young man offered her silver and clothing, but Li cursed and threw the items away. After her mother-in-law died, she exhausted herself to bury her and then shaved her head to become a nun. She passed away at the age of eighty-eight, sitting upright and chanting the Buddha's name (Alas, this is truly a person from the Pure Land. Those who casually chant the Buddha's name in the world should be ashamed to death).

Biography of Madam Zhu (Wife of Mei Jun Cheng Zan)

Yang Shengyu

Madam Zhu, named He Bao, was from Wujin. Her father, Minghe, made a living by selling incense. In his old age, he became irritable, and only Madam Zhu could please him. At the age of eleven, she was already able to manage the kitchen. However, as she grew older, she seemed frail, likely due to overwork. One day, it was hot, and her father urgently needed incense, but the worker was not there. Madam Zhu took his place in grinding the incense during the day.

夜用力。遂嘔血。年二十歸於梅。未一年而病死。庚午中秋后二日也。孺人和平恭謹。而毅然不受物之遷。以父喪。多持經咒。遂染香于凈土。絕葷血。至於捨命。凈念不忘也。

梅戴氏德意銘詞

冒篤慶

梅母德意(年四十七光緒三年卒)。有子香國(香國赴杭州經局母死未及奔喪)。母送子行。不聞子哭。不念其子。轉命其女(使長女性滿依海天精舍修行以了生死)。卓哉此識。獨有千古(其卒時侄女慧香適至唸佛人不約而同者甚多群以為異及母之二十七個月喪服滿日玉尺適至其家遂為說冥戒此更非思議所能到)。

蓮逸傳

石　麟

蓮逸。通州陳氏。適人而寡。依季姓以修。遇玉尺。受菩薩戒。得今名。性渾厚安詳。每見玉尺。欲細詢所未聞。不果。卒于光緒五年。凈業頗純。死不顛倒。年約四十云。

王葉氏傳

(常熟)張寶權

葉氏。余內祖母也。年二十一。歸餘內祖蘊香王公。公時勸以唸佛。然上有舅姑。兼家事縈繞。弗克專也。年四十二。為長子授室。遂置家事于不問。一心持佛名。家饒于財。顧勤儉。恒以紡績所得。散之貧乏。兼作眾善。年五十六。微疾。謂長媳曰。汝為我易衣履。諸子因跪床前唱佛名。自亦朗誦不輟。合掌而逝。香氣滿

【現代漢語翻譯】 現代漢語譯本： 夜裡用力過度，於是嘔血。二十歲回到梅家，不到一年就病死了。時間是庚午年中秋后的第二天。這位孺人（對已婚婦女的尊稱）和平恭謹，而且意志堅定不受外物的影響。因為父親去世，她經常誦持經咒，於是對凈土法門產生了濃厚的興趣，斷絕了葷腥，甚至願意捨棄生命，一心念佛從不忘記。

梅戴氏德意銘詞

冒篤慶

梅母戴氏德意（四十七歲，光緒三年去世）。有個兒子叫香國（香國前往杭州經局，母親去世未能趕回奔喪）。母親送兒子遠行，沒有聽到兒子的哭聲，也不掛念自己的兒子，反而勸說自己的女兒（讓大女兒性滿在依海天精舍修行以了生死）。這種見識多麼卓越，獨一無二。她去世的時候，侄女慧香正好來到，唸佛的人不約而同地來了很多，大家都覺得很奇異。等到母親二十七個月的喪服期滿那天，玉尺正好來到她家，於是為她說了冥戒，這更是不可思議的事情。

蓮逸傳

石麟

蓮逸，是通州陳氏，嫁人後守寡，依靠季姓人家修行。遇到玉尺，受了菩薩戒，得了現在的名字。性格渾厚安詳。每次見到玉尺，都想詳細詢問自己還不明白的地方，但沒有實現。光緒五年去世，凈業修持頗為精純，去世時神智清醒沒有顛倒。年齡大約四十歲左右。

王葉氏傳

（常熟）張寶權

葉氏，是我的外祖母。二十一歲時，嫁給我的外祖父蘊香王公。王公當時勸她念佛，但是上有公婆，加上家事纏身，不能專心。四十二歲時，為長子娶了媳婦，於是把家事放在一邊不再過問，一心持唸佛名。家裡很富有，但是她很勤儉，經常用紡織所得的錢，分給貧困的人，並且做各種善事。五十六歲時，得了小病，告訴長媳說：『你為我換上乾淨的衣履。』兒子們因此跪在床前唱唸佛名，她自己也朗聲唸誦不停。合掌而逝，香氣滿屋。

【English Translation】 English version: She exerted herself too much at night, and consequently vomited blood. She returned to the Mei family at the age of twenty, and died of illness in less than a year. The time was the second day after the Mid-Autumn Festival in the year Gengwu. This Ru Ren (a respectful term for a married woman) was peaceful and respectful, and steadfastly unaffected by external things. Because of her father's death, she often recited scriptures and mantras, and thus developed a strong interest in the Pure Land Dharma. She abstained from meat and fish, and was even willing to give up her life, focusing her mind on Buddha-remembrance without forgetting.

Epitaph for Lady Dai of the Mei Family

By Mao Duqing

Lady Dai of the Mei family, De Yi (died at the age of forty-seven in the third year of the Guangxu reign). She had a son named Xiangguo (Xiangguo went to the Hangzhou Scripture Bureau, and was unable to return for the funeral when his mother died). The mother saw her son off on his journey, without hearing her son cry, nor did she worry about her son. Instead, she advised her daughter (to have her eldest daughter Xingman practice at the Yihaitian Jing She monastery to end the cycle of birth and death). How remarkable is this understanding, unique throughout the ages. When she died, her niece Huixiang happened to arrive, and many people who recited the Buddha's name came without prior arrangement, which everyone found strange. On the day when the mother's twenty-seven-month mourning period was completed, Yu Chi happened to come to her house, and thus spoke the precepts for the deceased, which is even more inconceivable.

Biography of Lian Yi

By Shi Lin

Lian Yi was a Chen from Tongzhou, widowed after marriage, and relied on the Ji family for cultivation. She met Yu Chi and received the Bodhisattva precepts, obtaining her current name. Her nature was simple, honest, peaceful and serene. Every time she saw Yu Chi, she wanted to inquire in detail about what she had not yet heard, but it did not happen. She died in the fifth year of the Guangxu reign. Her Pure Land practice was quite pure, and she was not disoriented at the time of death. She was about forty years old.

Biography of Lady Ye of the Wang Family

By Zhang Baoquan (from Changshu)

Lady Ye was my maternal grandmother. At the age of twenty-one, she married my maternal grandfather, Wang Gong, Yunxiang. Wang Gong at that time advised her to recite the Buddha's name, but because she had parents-in-law above her, and was burdened with household affairs, she could not concentrate. At the age of forty-two, she arranged the marriage for her eldest son, and then put aside household affairs and no longer concerned herself with them, focusing her mind on reciting the Buddha's name. Her family was wealthy, but she was diligent and frugal, often using the money she earned from spinning to distribute to the poor, and doing various good deeds. At the age of fifty-six, she had a minor illness, and told her eldest daughter-in-law, 'Please change my clothes and shoes for me.' Her sons therefore knelt before the bed and chanted the Buddha's name, and she herself also recited aloud without stopping. She passed away with her palms together, and the fragrance filled the room.

室中。蘊香公雖以唸佛勸人。而溺於風雅。好流連詩酒之間。或不能單提凈土(平時習氣如此。文人自古。往往以此而誤事業。況修行乎)。然聞其臨終時。亦能唱佛名(此心地純善。境界平和。或眷屬所熏。或前生善根當熟。往往有臨終反勝於平時者。然未可以為例)。亦幸事也。寶貫。其孫女也。為余道之甚悉。

修西聞見錄卷四 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷五

東土　雞園偶　集

序葉涵虛往生

(儀徴)徐　子

聞之玉尺曰。有一童女。修行凈土而去之獨早者。為葉涵虛。未嘗見其人。于高居士處得其訊息。噫。玉尺未見。豈獨涵虛乎。玉虛子環真子正覺子等皆若見若不見也。童女中。若其孝若素貞若蓮生等。欲見未得見也。信芳在中蓮約等。死生能得力。而目前渺不相知也。吾知玉尺之為人。言近而旨遠。殆非為一人而發也。然涵虛去。而童女之繼起而去者。有數十人。則涵虛之蹤。幾幾乎第一矣。

團扇題詩記為韻之作

童葆澄

韻之。漢軍于氏女。父翰卿。以知府候補江南。為兩淮運使書局提調。玉尺于同治八年。訪方君俊薛君壽于書局。翰卿約會食焉。及期往。出紈扇示之曰。此圓光中。乃予

【現代漢語翻譯】 室內，蘊香公雖然以唸佛勸人，卻沉溺於風雅，喜歡流連於詩酒之間，或許不能一心專注于凈土（這是平時的習氣如此，文人自古以來，往往因此而耽誤事業，更何況是修行呢）。然而聽說他臨終時，也能唱唸佛名（這是心地純善，境界平和，或許是眷屬的薰染，或許是前生善根成熟，往往有臨終反而勝過平時的。然而不可以此為例）。也算是幸事了。寶貫，是蘊香公的孫女，為我詳細地講述了這些事情。

《修西聞見錄》卷四 《卍新續藏》第 78 冊 No. 1552 《修西聞見錄》

《修西聞見錄》卷五

東土 雞園偶集

序 葉涵虛往生

（儀徴）徐 子

我聽玉尺說：『有一位童女，修行凈土而往生，而且走得很早，她就是葉涵虛。』我未曾見過她本人，是從高居士那裡得到她的訊息。唉！玉尺未曾見過的人，難道只有涵虛嗎？玉虛子（Yu Xu Zi）、環真子（Huan Zhen Zi）、正覺子（Zheng Jue Zi）等，都像是見過又像沒見過一樣。童女中，像其孝（Qi Xiao）、若素貞（Ruo Su Zhen）、若蓮生（Ruo Lian Sheng）等，想見卻未能見到。信芳（Xin Fang）在中的蓮約（Lian Yue）等，在生死關頭能夠得力，而目前卻渺不相知。我知道玉尺的為人，言語淺近而旨意深遠，恐怕不是隻為一個人而發的。然而涵虛往生后，童女中繼續修行而往生的人，有數十人，那麼涵虛的軌跡，幾乎可以算是第一了。

團扇題詩記 為韻之作

童葆澄

韻之（Yun Zhi），是漢軍于氏的女子，父親翰卿（Han Qing），以知府的身份候補江南，擔任兩淮運使書局的提調。玉尺在同治八年，在書局拜訪方君俊（Fang Jun Jun）和薛君壽（Xue Jun Shou），翰卿邀請他們一起吃飯。到了約定的日期，前往赴約，翰卿拿出紈扇給他們看，說：『這圓光中，乃是我的...

【English Translation】 In his room, Venerable Yunxiang, although he encouraged people to recite the Buddha's name, was addicted to elegance and liked to linger among poetry and wine, perhaps unable to focus solely on the Pure Land (this was his usual habit; scholars since ancient times have often delayed their careers because of this, let alone cultivation). However, it is said that when he was dying, he was also able to chant the Buddha's name (this was because his mind was pure and kind, his state of mind was peaceful, perhaps influenced by his family, or perhaps his good roots from a previous life were ripening; often, one's performance at the time of death is better than usual. However, this cannot be taken as an example). It was also a fortunate thing. Bao Guan, Venerable Yunxiang's granddaughter, told me about these things in great detail.

Xiuxi Wenjian Lu, Volume 4 Supplement to the Buddhist Canon, Volume 78, No. 1552, Xiuxi Wenjian Lu

Xiuxi Wenjian Lu, Volume 5

Eastern Land, Occasional Collection from Chicken Garden

Preface to the Rebirth of Ye Hanxu

(Yizheng) Xu Zi

I heard Yu Chi say: 'There was a young girl who cultivated the Pure Land and was reborn there, and she passed away very early. She was Ye Hanxu.' I have never met her in person, but I got the news about her from Layman Gao. Alas! Is Hanxu the only person Yu Chi has never met? Yu Xu Zi, Huan Zhen Zi, Zheng Jue Zi, and others are all like people we have seen and haven't seen. Among the young girls, like Qi Xiao, Ruo Su Zhen, and Ruo Lian Sheng, we wanted to see them but couldn't. Xin Fang and Lian Yue, who are in the midst of it, can gain strength at the critical moment of life and death, but at present, they are completely unknown to each other. I know Yu Chi's character; his words are simple, but his meaning is profound. I'm afraid he's not just talking about one person. However, after Hanxu's rebirth, there are dozens of young girls who continue to cultivate and are reborn there. Then Hanxu's traces can almost be considered the first.

Record of Poems Inscribed on a Round Fan, Written for Yunzhi

Tong Bao Cheng

Yunzhi was a woman from the Han army Yu family. Her father, Hanqing, was a candidate for prefect in Jiangnan and served as the director of the Lianghuai Transport Envoy's Book Bureau. In the eighth year of Tongzhi, Yu Chi visited Fang Junjun and Xue Junshou at the Book Bureau. Hanqing invited them to dinner. On the appointed date, they went to the appointment, and Hanqing showed them a silk fan, saying, 'This round light is my...'

女韻之十三歲往生背面像也。為畫僧某手筆。今請刻經僧題之。玉尺遂作序偈遺之而去。有摹其扇以示諸道場老幼。聞風而起者。實不乏人。而能德初王神遇。乃皆以童女十三歲唸佛而逝。若繼跡焉。則其機甚靈妙矣。韻之始生。父夢滿天霞光。故小字霞官。三五歲即不食葷血。且慈仁戒殺。其性然也。七八歲。即與諸兄弟別異器用。翰卿故取其帕以拭面。韻之不敢言。亦遂不用此帕也。幼字梁。卒之年。春日。梁有信云。俟韻之十五歲來親迎。韻之聞之。慘然不樂。遂無人敢言者。或有人誤舉梁字。亦終日不食。遂長悒悒。病于泰州。以六月某日坐而向西。喃喃唸佛。預言時日。及逝。期不爽云。

題詩說

何琴軒

十三歲女往生圖。羅衣雙髻。背像現於圓光中。有人題一絕。末二句云。傳得往生真面目。箇中消息幾人知。圖不現面目。而詩云傳得面目。亦庶幾不死於句下者。

童女中殉難者。以年近各省忠義錄而論。辨不勝辨。但未必一一生平修凈土。故此書未能登入。有志者辨為一書另行。亦有功於世之作也。

陶十三齡入水陸道場說

(江都)吳小泉

有凈土之因而不免於遇之惡。亦世運所拘。而人生之每有。激清風而起壯志。小兒女事耶。而何以小兒女之往生

【現代漢語翻譯】 現代漢語譯本： 女韻十三歲往生背影像，由畫僧某人所繪。現在請刻經僧在上面題字。玉尺於是作序和偈語贈送給她后離去。有人臨摹她的扇面給各個道場的老人和孩子們看，聞風效仿的人，確實不少。而能德和初王，都是以童女十三歲唸佛而逝世。如果說女韻是傚法她們，那麼她的機緣就非常靈妙了。女韻剛出生時，她的父親夢見滿天霞光，所以小名叫霞官。三五歲時就不吃葷腥，而且慈悲仁愛，戒殺生命，這是她的天性。七八歲時，就和她的兄弟們使用不同的器物。翰卿曾經拿她的手帕擦臉，女韻不敢說，也就不再用這條手帕了。她幼時許配給梁家，去世那年春天，梁家來信說，等女韻十五歲就來迎娶。女韻聽了，非常不高興，於是沒有人敢再提這件事。或者有人不小心提到梁家的字，她也會整天不吃飯。於是長期憂鬱，在泰州生病。在六月的某一天，她面向西方坐著，喃喃唸佛，預先說出了去世的時日。等到去世時，日期沒有差錯。

題詩說

何琴軒

十三歲女孩往生圖，穿著羅衣，梳著雙髻，背影顯現在圓光中。有人題了一首絕句，最後兩句說：『傳得往生真面目，箇中消息幾人知。』圖上沒有顯現面目，而詩中說傳得了面目，也算是沒有死在句下。

童女中為信仰殉難的人，如果按照各省忠義錄來考證，辨別起來非常困難。但是她們未必一生都修習凈土法門，所以這本書未能收錄。有志之士可以辨別整理成一本書，另行出版，也是對世人有功德的事情。

陶十三齡入水陸道場說

(江都)吳小泉

有修習凈土的因緣卻不能免於遭遇不幸，也是世運所限制，而人生中常常會發生這樣的事情。激發清風而立下壯志，難道只是小孩子的事情嗎？那麼為什麼小孩子也能往生呢？

【English Translation】 English version: The thirteen-year-old Nvyun's (Nvyun, a girl's name) image of rebirth, showing her back, was painted by a monk. Now, a monk who engraves scriptures is asked to inscribe it. Yuchi (Yuchi, likely a monk's name) then wrote a preface and a verse as a gift before departing. Someone made a copy of her fan to show to the elders and children in various monasteries, and there were indeed many who were inspired to follow suit. Both Nengde (Nengde, a person's name) and Chuwang (Chuwang, a person's name) passed away at the age of thirteen, reciting the Buddha's name. If Nvyun is following in their footsteps, then her opportunity is truly miraculous. When Nvyun was born, her father dreamed of the sky filled with rosy clouds, so her nickname was Xiaguan (Xiaguan, meaning 'official of the rosy clouds'). From the age of three or five, she did not eat meat or fish, and she was compassionate and abstained from killing, which was her nature. At the age of seven or eight, she used different utensils from her brothers. Hanqing (Hanqing, a person's name) once used her handkerchief to wipe his face, but Nvyun did not dare to say anything and stopped using that handkerchief. She was betrothed to the Liang family in her childhood. In the spring of the year she passed away, the Liang family sent a letter saying that they would come to marry Nvyun when she turned fifteen. Nvyun was very unhappy upon hearing this, so no one dared to mention it again. If someone accidentally mentioned the Liang family's name, she would not eat for the whole day. As a result, she was constantly depressed and fell ill in Taizhou (Taizhou, a place name). On a certain day in June, she sat facing west, murmuring the Buddha's name, and predicted the day of her death. When she passed away, the date was accurate.

On Inscriptions

He Qinxuan (He Qinxuan, a person's name)

The painting of a thirteen-year-old girl's rebirth depicts her wearing a silk dress and with her hair in double buns, her back appearing within a halo. Someone inscribed a quatrain, with the last two lines saying: 'It conveys the true face of rebirth; how many know the message within?' The painting does not show her face, but the poem says it conveys her face, which can be considered not entirely missing the point.

Regarding young girls who died for their faith, it is difficult to distinguish them based on the records of loyalty in various provinces. However, they may not have all practiced the Pure Land teachings throughout their lives, so this book could not include them. Those with the ambition can compile and publish a separate book, which would also be a meritorious deed for the world.

Wu Xiaoquan (Wu Xiaoquan, a person's name) of Jiangdu (Jiangdu, a place name) on Tao Shisanling (Tao Shisanling, a person's name) entering the Water and Land Dharma Assembly

Having the cause of practicing Pure Land but not being able to avoid encountering misfortune is also due to the constraints of the times, and such things often happen in life. Inspiring a refreshing breeze and establishing great ambitions, is it only for children? Then why can children also be reborn in the Pure Land?

能自決也。讀天下忠義節烈各書。童女之自奮以全其節。而清奇濃澹之各極其致者。有數百千名而未盡。陶女。鎮江人。殉于揚。不由官書。而先達于玉尺之水陸壇場。得染香光。首趨凈土。亦遇之不可及哉。

圓凈子記

程宇光

圓凈。浙江武林人。父某。呂四場官。生八子。多信佛者。其第五子名原。當玉尺在家時。為弟子。玉尺往來里河。高原引至其家。有兩人出拜稱弟子。一妙凈。一即圓凈也。玉尺子初與語。有順而無難也。三年不見。圓凈已嶄然見頭角矣。精神嚮往。頗在海天。舛錯之機。現而不果。留滯海陵者一二年而卒。卒之時。圓凈灑然清。毅然精進。有英氣焉。或曰。以病瀉死。或曰。曾受戒于光孝寺。名望日起。往往有人過訪之。娑婆幻影。不足記也。

高大愿事述

程宇光

玉尺之詣高氏也。妙益子引之。圓妙二凈出而拜之。大愿知之。未久而妙益子傳語。請代誦行愿品十卷。既誦之矣。未久而大愿死。噫。其前知邪。相托之深。如張氏子。而無眾人之隔也。行愿之詞曰。能於十方大苦海中。拔濟眾生。令其出離。皆得往生阿彌陀佛極樂世界。大愿以身世為苦。托玉尺循誦十卷。其銳志往生也必矣。

在中銘

冒同慶

許五女。不知

【現代漢語翻譯】 現代漢語譯本 能自己做決定。閱讀天下忠義節烈的書籍。童女奮起保全貞節，她們的清奇、濃烈、淡泊，各自發揮到極致的，有成百上千人而未能窮盡。陶女，鎮江人，為揚州而死。不記載於官書，卻先傳達到玉尺的水陸道場，得以沾染香光，首先趨向凈土，也是遇到的機遇難以企及啊。

圓凈子 記

程宇光

圓凈，浙江武林人。父親某，是呂四場的官員。生了八個兒子，多數信佛。他的第五個兒子名叫原，當玉尺在家時，做他的弟子。玉尺往來里河，高原引他到自己家。有兩個人出來拜見，自稱弟子。一個是妙凈，一個就是圓凈。玉尺最初和他說話，感到順暢而沒有困難。三年不見，圓凈已經嶄露頭角了。精神嚮往，頗有出世之志。舛錯的機會，出現卻沒有結果。滯留在海陵一兩年就去世了。去世的時候，圓凈灑脫清明，毅然精進，很有英氣。有人說，因為生病腹瀉而死。有人說，曾經在光孝寺受戒，名望日益增長，常常有人來拜訪他。娑婆世界的幻影，不值得記載。

高大愿事述

程宇光

玉尺前往高家，是妙益子引薦的。圓凈和妙凈二人出來拜見他。高大愿知道他（玉尺）。不久，妙益子傳話說，請代為誦讀《行愿品》十卷。已經誦讀完畢了。沒過多久，高大愿就去世了。唉！這是他預先知道嗎？相互託付之深，如同張氏子，而沒有眾人的隔閡啊。《行愿品》的詞句說：『能夠在十方大苦海中，拔濟眾生，讓他們出離，都能夠往生阿彌陀佛（Amitabha）極樂世界。』高大愿以身世為苦，託付玉尺循環誦讀十卷，他銳意往生西方極樂世界是必然的。 在中銘

冒同慶

許五女，不知道她的籍貫。

【English Translation】 English version She was able to make her own decisions. Reading books about loyalty, righteousness, integrity, and martyrdom from all over the land. Young women who bravely defended their chastity, and whose purity, intensity, and detachment each reached their utmost perfection, numbered in the hundreds and thousands, yet were never fully accounted for. Tao Nu (Tao Woman), a native of Zhenjiang, died for Yangzhou. Her story is not recorded in official books, but it first reached the Water and Land Dharma Assembly of Yu Chi (Jade Foot), allowing her to be imbued with fragrant light and to first head towards the Pure Land. The opportunity she encountered was also unattainable.

Record by Yuan Jing Zi (Round Purity)

Cheng Yuguang

Yuan Jing (Round Purity), a native of Wulin, Zhejiang. His father, so-and-so, was an official in Lu Si Salt Field. He had eight sons, most of whom believed in Buddhism. His fifth son was named Yuan. When Yu Chi (Jade Foot) was at home, he served as his disciple. When Yu Chi (Jade Foot) traveled to Lihe, Gao Yuan led him to his home. Two people came out to pay respects, calling themselves disciples. One was Miao Jing (Wonderful Purity), and the other was Yuan Jing (Round Purity). When Yu Chi (Jade Foot) first spoke with him, he found him agreeable and without difficulty. After three years of not seeing him, Yuan Jing (Round Purity) had already shown his talents. His spirit yearned, quite set on transcending the world. The opportunity for mistakes appeared but did not materialize. He stayed in Hailing for a year or two and then passed away. At the time of his death, Yuan Jing (Round Purity) was free and clear, resolutely diligent, and possessed a heroic spirit. Some say he died from illness and diarrhea. Others say he had received precepts at Guangxiao Temple, and his reputation grew daily, with people often visiting him. The illusory shadows of the Saha world are not worth recording.

Account of Gao Dayuan's Affairs

Cheng Yuguang

Yu Chi's (Jade Foot) visit to the Gao family was introduced by Miao Yi Zi (Wonderful Benefit). Yuan Jing (Round Purity) and Miao Jing (Wonderful Purity) came out to pay respects to him. Gao Dayuan knew him (Yu Chi). Not long after, Miao Yi Zi (Wonderful Benefit) conveyed a message, requesting him to recite ten volumes of the 'Samantabhadra's Vows'. After he had finished reciting them, Gao Dayuan died not long after. Alas! Did he know this beforehand? The depth of their mutual trust was like that of the Zhang family's son, without the separation of the masses. The words of the 'Samantabhadra's Vows' say: 'Able to rescue sentient beings from the great ocean of suffering in the ten directions, allowing them to escape, and all be able to be reborn in the Land of Ultimate Bliss of Amitabha Buddha (Amitabha).' Gao Dayuan, considering his life as suffering, entrusted Yu Chi (Jade Foot) to recite ten volumes in succession, his determined aspiration to be reborn in the Western Pure Land was certain. Inscription on Being in the Middle

Mao Tongqing

Xu Wu Nu (Xu Fifth Woman), her origin is unknown.

其名。高廉道許道身之女也。女已字人。不樂有家。長穆然深思。有出世之志。忽病。病則不起。此超然于凈業故歟。其從父姊悟源。童真入佛。至今猶在也。同治七年冬。玉尺為其說冥戒。名之曰在中。銘曰。

其中何所有　　而曰在其中　　蓮花第一枝 　青青耐秋風

記聖全事蹟

蔣元亮

長白覺羅聖全。童女也。得玉尺之書于其姊善女人善一之手。好之。其卒也。數千里之遙。將百日。信適至衢道署。玉尺為之督佛事。且說十𢆯以暢寫花嚴之神明。蓋同治七年秋也。聖全靈靈之神。清清之境。皎皎之志。落落之蹤。真不可及哉。玉尺之書。論修西之事者也。

孫懷子贊

(如皋)蔣元亮

噫。德休死。貞專墮。山河大地千萬里。一顆明珠照不破。獨有龍川旋氏使女孫懷子。打碎牢關。快得一死。有心人聞之心歡喜。百年駒隙。何處是安然。昔年手種花千朵。今日誰開第一蓮。不是蓮花心太苦。只因攀折太無主。赤白青黃妙妙音。橫風吹斷西方路。西方路。爾獨歸。非兩翼。心能飛(臨死。特以數珠掛頸。手持之)。

上海烈女論

蔣元亮

以童女之身。而為強暴之所侵逼。固天壤之極哀。而神明之所共憤。吾人慾合虛空法界。作金剛秘密之一只

【現代漢語翻譯】 現代漢語譯本： 她的名字是高廉道（人名）的女兒。女兒已經許配了人家，卻不喜歡嫁人。她常常沉默地深入思考，有出世的志向。忽然生病，病了就起不來。這或許是因為她超然于凈業的緣故吧。她的從父姊姊悟源（法號），以童真之身入佛門，至今還在。同治七年冬天，玉尺（法號）為她說了冥戒，給她取名為在中（法號）。銘文是：

其中有什麼呢？ 卻說在其中   蓮花第一枝
青青地耐受秋風

    記聖全事蹟

    蔣元亮（人名）

    長白覺羅聖全（人名），是童女。從她的姐姐善女人善一（人名）那裡得到了玉尺（法號）的書，非常喜歡。她去世的時候，距離遙遠有數千里，將近一百天。報喪的信恰好送到衢道署。玉尺（法號）為她督辦佛事，並且說了十𢆯（意義不明）來暢寫花嚴（《華嚴經》的簡稱）的神明。大概是同治七年秋天的事。聖全（人名）靈靈的神識，清清的境界，皎皎的志向，落落的軌跡，真是不可企及啊。玉尺（法號）的書，是論述修習西方極樂世界之事的。

    孫懷子贊

    (如皋)蔣元亮（人名）

    唉！德休（美德停止）而貞專（貞潔專一）墮落，山河大地千萬里，一顆明珠也照不破。唯獨龍川旋氏的使女孫懷子（人名），打破牢固的關隘，痛快地死去。有心人聽了心裡歡喜。百年光陰如白駒過隙，哪裡是安然之處？昔年親手種下的千朵花，今日誰來開啟第一朵蓮花？不是蓮花心太苦，只因爲攀折的人太多而沒有主人。赤白青黃的妙妙音，被橫風吹斷了通往西方的路。西方路啊，你獨自歸去，不是靠兩翼，而是心能飛翔（臨死時，特意用數珠掛在脖子上，手裡拿著）。

    上海烈女論

    蔣元亮（人名）

    以童女之身，而被**（此處原文有刪節）所侵逼，這實在是天地間極大的悲哀，也是神明所共同憤恨的。我們想要合虛空法界，作為金剛秘密的一隻……

【English Translation】 English version: Her name was the daughter of Gao Lian Dao (personal name). The daughter was already betrothed, but she did not like to marry. She often pondered deeply in silence, having the aspiration to renounce the world. Suddenly, she fell ill and could not recover. Perhaps this was because she transcended the pure karma. Her paternal aunt, Wu Yuan (Dharma name), entered Buddhism as a virgin and is still there today. In the winter of the seventh year of Tongzhi, Yu Chi (Dharma name) recited the precepts for the deceased for her, naming her Zai Zhong (Dharma name). The inscription reads:

What is there within?   Yet it is said to be within The first branch of the lotus   Green, enduring the autumn wind

    Record of the Deeds of Sheng Quan

    Jiang Yuanliang (personal name)

    Changbai Jueluo Sheng Quan (personal name) was a virgin. She obtained the book of Yu Chi (Dharma name) from her sister, the virtuous woman Shan Yi (personal name), and liked it very much. When she died, it was thousands of miles away, nearly a hundred days' journey. The message of her death happened to arrive at the Qu Dao office. Yu Chi (Dharma name) supervised the Buddhist affairs for her and recited the ten [unclear meaning] to express the divine clarity of the Avatamsaka (short for the Avatamsaka Sutra). This was probably in the autumn of the seventh year of Tongzhi. Sheng Quan's (personal name) bright spirit, pure state, clear aspirations, and solitary traces are truly unattainable. The book of Yu Chi (Dharma name) discusses the practice of cultivating the Western Pure Land.

    Eulogy for Sun Huaizi

    (Rugao) Jiang Yuanliang (personal name)

    Alas! Virtue ceases and chastity falls. Throughout the millions of miles of mountains and rivers, a single bright pearl cannot illuminate. Only the maidservant Sun Huaizi (personal name) of the Xuan family of Longchuan, broke through the firm barrier and died happily. Those with a mind for it rejoice upon hearing this. The passage of a hundred years is like a white colt glimpsed through a crack; where is there peace? The thousands of flowers planted by hand in the past, who will open the first lotus today? It is not that the lotus heart is too bitter, but because there are too many who pluck it and it has no owner. The wondrous sounds of red, white, blue, and yellow are blown away by the crosswind on the road to the West. Road to the West, you return alone, not by wings, but by the mind's ability to fly (at the time of death, she specially hung prayer beads around her neck and held them in her hand).

    On the Martyr of Shanghai

    Jiang Yuanliang (personal name)

    For a virgin to be violated by [redacted], this is truly the greatest sorrow in the universe and the common indignation of the gods. We want to unite the void and the Dharma realm as one vajra secret...

手。而全護之矣。乃又出於為惡婦之所逼。以驅而納諸橫流黑水之中。弱女心光。圓月也。一落影則全相都散。驚風辟水。半空雷雲。而月輪不動。真佛子哉。受刃之奇。往生之助。嗚呼。真凈土哉。

琳誄

(泰州)孫靈波

寶新。丹徒嚴氏女。本名琳。卒于丹陽冰清橋之宅。年未及二十也。平日心怯而志專。神靈而體薄。既字於何。不樂有家。精心以入佛。父母徘徊之。寶新恐不免於人間事。日夜憂愁。年餘。病不能起。自言工力懈。無以對三寶。玉尺傳語慰之。然以父母未能轉計。于口無所言。而心則決於一死。遂不起矣。噫。人之入於世者多矣。而逃世相者亦復不易。寶新誓以童真修。死於童真。復何憾焉。猶記某年佛七之音。至今瑯瑯在耳。誄曰。蒼蒼者天。渺渺者佛。膽怯心爭。終年兀兀。依依孺子。何嘗不靈。來趨樓閣。水月天星(鏡影鐘聲內另有傳)。

如願論

(常熟)程松嚴

可惜哉英靈之坐困也。日睹芳華零落而不可收拾者滿於自前。故菩薩低眉。有不忍坐視之象。然而無可如何也。逮事機舛錯。猶能收拾于臨終。則歸馬殘旗。珍逾拱璧。世豈無破格憐才者。何以抱大悲之心。無大悲之用。非如願負。負如願邪。如願陳氏第六女。字李。夫死而奔喪。偃

【現代漢語翻譯】 現代漢語譯本： 手，而完全保護了她。但又因為被惡毒的婆婆逼迫，被驅趕並推入橫流的黑色水中。弱女子的心光，就像圓月一樣，一旦落入水中，整個影像都會消散。驚風劈開水面，半空中烏雲密佈，但月輪依然不動。真是佛弟子啊！遭受刀刃之苦，是往生的助緣。唉，真是清凈的凈土啊！

琳誄

(泰州)孫靈波

寶新（Baoxin），丹徒嚴氏的女兒，本名琳（Lin）。卒于丹陽冰清橋的住所，年齡不到二十歲。平日裡內心膽怯但志向專一，精神聰慧但身體虛弱。已經許配給何家，卻不喜歡嫁人。專心致志地信佛，父母猶豫不決。寶新（Baoxin）擔心無法避免人間俗事，日夜憂愁。一年多后，生病無法起床，自言修行懈怠，無法面對三寶（Sanbao，佛、法、僧）。玉尺（Yuchi）傳來話語安慰她，但因為父母未能改變主意，口頭上什麼也沒說，但心裡已經決定一死了之，於是就去世了。唉，進入人世間的人很多，但想要逃離世俗的人也不容易。寶新（Baoxin）發誓以童真之身修行，死於童真之身，還有什麼遺憾呢？還記得某年佛七（Foqi，唸佛七日）的音聲，至今還清晰地在耳邊迴響。誄文說：蒼茫的是天，渺茫的是佛。膽怯內心卻在爭鬥，終年憂愁。可憐的孺子，何嘗不聰慧。前來趨向樓閣，水月天星（Shuiyue Tianxing，鏡中花，水中月，鐘聲內另有傳）。

如願論

(常熟)程松嚴

可惜啊，英靈之氣被困住了。每天看到美好的事物凋零而無法挽回，充滿了眼前。所以菩薩（Pusa）低眉，有不忍心坐視不管的樣子。然而又無可奈何。等到事情出現差錯，還能在臨終時收拾殘局，那麼即使是殘兵敗將，也比拱璧還要珍貴。世上難道沒有破格憐惜人才的人嗎？為什麼懷抱大悲之心，卻沒有大悲之用？不是如願（Ruyuan）辜負了人，而是人辜負瞭如愿（Ruyuan）啊。如願（Ruyuan），陳氏第六女，字李（Li）。丈夫去世后奔喪，倒下了。

【English Translation】 English version: Her hand, and completely protected her. But then, she was forced by a wicked mother-in-law, driven and pushed into the turbulent black waters. The light of the weak girl's heart is like a full moon; once it falls into the water, the entire image scatters. Startling winds split the water, and thunderclouds fill the sky, but the moon wheel remains unmoved. Truly a disciple of the Buddha! Suffering the pain of the blade is an aid to rebirth. Alas, truly a pure land!

Eulogy for Lin

(Taizhou) Sun Lingbo

Baoxin (Baoxin, Precious New), daughter of the Yan family of Dantu, originally named Lin (Lin, Jade). She died at her residence near the Binging Bridge in Danyang, before the age of twenty. In her daily life, she was timid in heart but focused in her aspirations, spiritually intelligent but physically weak. Having been betrothed to the He family, she did not desire to marry. She devoted herself wholeheartedly to Buddhism, but her parents hesitated. Baoxin (Baoxin) feared that she could not avoid worldly affairs, and worried day and night. After more than a year, she fell ill and could not get out of bed, saying that her efforts were slack and she could not face the Three Jewels (Sanbao, Buddha, Dharma, Sangha). Yuchi (Yuchi, Jade Ruler) sent words to comfort her, but because her parents had not changed their minds, she said nothing with her mouth, but her heart was resolved to die, and so she passed away. Alas, many people enter the world, but it is not easy to escape the world's appearances. Baoxin (Baoxin) vowed to cultivate in virginity and died in virginity, so what regrets are there? I still remember the sound of the Buddha Recitation Retreat (Foqi, Seven-Day Buddha Recitation) of a certain year, which still rings clearly in my ears. The eulogy says: Vast is the sky, and boundless is the Buddha. Timid heart struggles, worried all year round. Pitiful child, how could she not be intelligent? Coming to approach the pavilions, water moon and heavenly stars (Shuiyue Tianxing, flowers in a mirror, the moon in the water, and the sound of bells have other meanings).

On Ruyuan

(Changshu) Cheng Songyan

It is a pity that the spirit of a talented person is trapped. Every day, one sees beautiful things wither and cannot be recovered, filling the eyes. Therefore, the Bodhisattva (Pusa) lowers their eyebrows, appearing unable to bear to sit idly by. Yet, there is nothing that can be done. When things go wrong, if one can still salvage the situation at the time of death, then even the remnants of a defeated army are more precious than a jade disc. Are there not people in the world who break the rules to cherish talent? Why embrace a heart of great compassion, but have no use for great compassion? It is not that Ruyuan (Ruyuan, As Wished) has failed people, but that people have failed Ruyuan (Ruyuan). Ruyuan (Ruyuan), the sixth daughter of the Chen family, named Li (Li, Plum). After her husband died, she rushed to his funeral and collapsed.

蹇數年以至於死。十年前之如願。英氣卓然也。十年後之如願。暮氣頹然也。至於天性不忘。終如本願。雖未能出而大利於人。猶得先赴虛空樓閣。為水陸之賓。亦可謂實不負名名不負實哉。臨去灑然。無多付囑。故知其漸入真宗矣。

翡翠骨頭記

(常熟)童葆澄

陳靈開。蓮語之第二女也。語欲送入海天為法侶。以路遠未來。亦能作詩。與姊靈復。同留遺墨在焉。乙亥年六月十一日。夢入冥。見三法司與之言修行事甚悉。法司忽以劍畫地為深坑。命之跳。跳去即見花嚴境界。彌勒云。我半月來。已換汝一副翡翠骨頭也。明日疾。遂但飲水。至期午刻。見韋䭾來。遂落髮坐堂中。自誦彌陀經。持珠唸佛而去。或疑化為靈禽也。玉尺曰。此樓閣中人也。翡翠二字。見樓閣懺中。同治辛未寄玉尺書。中有一截句云。一念彌陀萬境真。含靈全顯鏡心輪。泠泠寶脈華開好。樓閣虛空萬劫春。故知其兆。已見乎詞。

周靈開小記

(如皋)蔣元亮

靈開。邗江周女。有病。坐臥于室中。神明之地。若與善知識遇。然不能拜。但稱之曰師。自述以告人。既而悔之。曰。生死大事也。顯密權機也。有益身心。何必告人。故人不知其詳。年餘遂逝。

徐靈初

(常熟)童寶靜

徐靈初。泰州姜堰人也。年十三四。見玉尺。求依三寶。心純而氣靜。每欲赴海天精舍。與諸童女慶元初蓮蓮澄慈本等結往生凈土愿。為境所牽。不得往。猝然病死。蓋厄于魔境而不能自伸者。童女最多也夫。

靈復傳略

(常熟)童葆澄

靈復。同邑陳氏長女。父早卒。母蓮語。妹靈開。皆信佛門。復獨秀出如天人。年十五。聯姻未就。遇善知識某公至。力救之。保其慧命。性絕慧。雞園水陸主法案所用通論本一二三四卷。其手錄也。能詩。工於唸佛。曾與玉尺子商量唸佛音聲有契。名之曰真。俄而不得見者三年而死。其詳具見靈復哀詞中。以久病。于光緒元年十一月逝。自云聞天樂鳴空。年方二十(復有自題所書水陸通論二截句。見鏡影鐘聲。同治辛未寄玉尺一首云。大體從來未易原。含靈曲折況難言。心如明鏡涵燈影。地角天涯總不暄。亦可見其用心之苦矣若海天之真子哀詞。萬玉哀鳴。有心人不能卒讀)。

神遇愿

(無錫)余　治

神遇。江都王氏女。居謝家橋。年十三。曾與同人發凈土蓮花虛空樓閣之愿。玉尺證明焉。忽一日病。不一日而死。見於母之夢。母問汝何往。能得人身乎。答曰。我有愿在師前。終不受世間輪迴身也。噫。其生平操作如成人。能代母

【現代漢語翻譯】 現代漢語譯本： 徐靈初，是泰州姜堰人。十三四歲時，見到了玉尺（指玉尺庵的僧人）。她懇求皈依三寶（佛、法、僧），心地純潔，心氣平和。她一直想去海天精舍，與諸位童女如慶元初、蓮蓮、澄慈、本等結成往生凈土的誓願，但被世俗環境所牽絆，未能成行。突然生病去世，大概是被魔境所困，無法伸張自己的志向。這樣的童女實在太多了。

靈復傳略

（常熟）童葆澄

靈復，是同邑陳家的長女。父親早逝，母親是蓮語，妹妹是靈開，都信奉佛門。靈復尤其出衆，如同天人一般。十五歲時，婚事尚未確定，遇到了善知識某公，極力救助她，保全了她的慧命。她天性聰慧，雞園水陸法會所用的《通論》第一到第四卷，都是她親手抄錄的。她擅長寫詩，精於唸佛。曾與玉尺子（指玉尺庵的僧人）商量唸佛音聲，彼此心意相合，稱之為『真』。不久之後，三年不見便去世了。詳情可見於《靈復哀詞》中。因久病纏身，于光緒元年十一月去世。她自己說聽到天樂在空中鳴響。年僅二十歲（靈復還有自題所書的水陸《通論》二截句，見於《鏡影鐘聲》。同治辛未年寄給玉尺的一首詩說：『大體從來未易原，含靈曲折況難言。心如明鏡涵燈影，地角天涯總不暄。』也可以看出她用心之苦。至於海天真子的哀詞，萬玉哀鳴，有心人無法讀完）。

神遇愿

（無錫）余治

神遇，是江都王家的女兒，住在謝家橋。十三歲時，曾與同伴們發願往生凈土，建造蓮花虛空樓閣，玉尺（指玉尺庵的僧人）為她們作了證明。忽然有一天生病，沒過幾天就去世了。她出現在母親的夢中。母親問她要去哪裡，還能得到人身嗎？她回答說：『我有愿在師父面前，終究不會接受世間的輪迴之身。』唉，她生平的所作所為就像成年人一樣，能夠代替母親操持家務。

【English Translation】 English version: Xu Lingchu was a native of Jiangyan, Taizhou. At the age of thirteen or fourteen, she met Yuchi (referring to the monks of Yuchi Temple). She earnestly sought refuge in the Three Jewels (Buddha, Dharma, Sangha), her heart pure and her mind tranquil. She always desired to go to the Haitian Jing She (Haitian Retreat), and with other young girls such as Qing Yuanchu, Lianlian, Chengci, Ben, etc., make a vow to be reborn in the Pure Land, but she was held back by worldly circumstances and could not go. She suddenly fell ill and died, probably trapped by demonic realms and unable to fulfill her aspirations. There are too many such young girls.

A Brief Biography of Lingfu

(Changshu) Tong Bao Cheng

Lingfu was the eldest daughter of the Chen family in the same town. Her father died early, her mother was Lianyu, and her younger sister was Lingkai, all of whom believed in Buddhism. Lingfu was particularly outstanding, like a celestial being. At the age of fifteen, before her marriage was arranged, she met a virtuous teacher, Mr. So-and-so, who vigorously helped her, preserving her wisdom-life. She was extremely intelligent by nature. The 'Comprehensive Treatise' used in the Chicken Garden Water-Land Dharma Assembly, volumes one to four, were all copied by her own hand. She was skilled in writing poetry and proficient in reciting the Buddha's name. She once discussed the sound of reciting the Buddha's name with Yuchi Zi (referring to the monks of Yuchi Temple), and they were in harmony with each other, calling it 'Truth'. Soon after, she was not seen for three years and then died. The details can be found in the 'Elegy for Lingfu'. Due to a long illness, she passed away in November of the first year of Guangxu. She herself said that she heard heavenly music ringing in the sky. She was only twenty years old (Lingfu also had two quatrains inscribed on the Water-Land 'Comprehensive Treatise' written by herself, which can be found in 'Mirror Shadows and Bell Sounds'. A poem sent to Yuchi in the year of Xinwei in the Tongzhi reign said: 'The general principle has never been easy to trace, let alone the twists and turns of sentient beings. The heart is like a bright mirror reflecting the lamp's shadow, the ends of the earth are always peaceful.' This also shows the hardship of her efforts. As for the elegy by Zhenzi of Haitian, the wailing of ten thousand jades, people with a heart cannot finish reading it).

The Vow of Divine Encounter

(Wuxi) Yu Zhi

Shenyu was the daughter of the Wang family of Jiangdu, living in Xie's Bridge. At the age of thirteen, she and her companions made a vow to be reborn in the Pure Land, building a lotus flower palace in the void, which Yuchi (referring to the monks of Yuchi Temple) testified to. Suddenly one day she fell ill and died in a few days. She appeared in her mother's dream. Her mother asked her where she was going and whether she could obtain a human body. She replied, 'I have a vow before my teacher, and I will never accept a body of reincarnation in this world.' Alas, her actions in life were like those of an adult, able to take care of household affairs in place of her mother.

勞。賢而且孝。侄女靈生。亦志向不俗云。

德初哀詞

石　麟

德初。江都熊秉德之女。字于方。刻經處之分設於如皋東門外也。曾即其寓宅之前賃屋焉。一日有小兒女捧蘋婆果一盤。囑玉尺代為供佛。玉尺心異之。越明年。其家人遂請入宅中。為二人說歸依。其小兒秉德子某。其小女即德初也。是時年才十二。告之以誦持。謹記之。聞其家人言。德初慈且孝云。明年。刻經處將移南門內。既遷其物。七日而德初病。宛轉數月。遂不起。玉尺將由如皋赴揚。猶未發。前一夕而德初逝。又自言精神相依。望度甚切。三呼玉尺而致意焉。可感也。詞曰。

第一安心　　死為上䇿　　有不死者　　更是何物

徐妙凈哀詞(並序)

(常熟)童寶靜

一行旅雁渡江時。十二闌干玉滿枝。凈極不知春意暖。清涼猶唱卷中詞。玉尺何為而作也。非為聞妙凈之亡乎。妙凈身小而志清。境仄而神安。遇奇而跡快。隨母在安節局。年二十矣。不放成人衣。衣如小兒裝。自言年方十數。噫。彼之自護童身而以長大為患也久矣。玉尺屢叩其祈向。妙凈首肯。而旁觀以為未然。猶昨日事也。而妙凈已離其夫之家。已去其身之命。已完其空之神。天亦成之。人亦順之。若空中神明之護助者。益以嘆人

【現代漢語翻譯】 現代漢語譯本： 熊秉德的女兒德初，字于方，賢惠而且孝順。刻經處在如皋東門外設立分處時，曾在她家住宅前租房子。有一天，有個小女孩捧著一盤蘋婆果，囑託玉尺代為供佛。玉尺心中覺得奇異。第二年，她的家人就請玉尺到家中，為兩個孩子說皈依。小男孩是熊秉德的兒子，小女孩就是德初。當時她才十二歲，玉尺教她誦經持咒，她都謹記在心。聽她家人說，德初慈祥而且孝順。第二年，刻經處將要搬到南門內。搬遷物品七天後，德初生病，輾轉數月，就去世了。玉尺將要從如皋前往揚州，還沒有出發。前一天晚上德初去世，又說精神上互相依戀，盼望超度非常懇切，三次呼喚玉尺以表達心意。真是令人感動啊。詞曰： 第一安心，死為上策，有不死者，更是何物。

徐妙凈哀詞（並序） （常熟）童寶靜 一行行旅雁飛過長江時，十二欄桿上玉蘭花開滿枝頭。心地清凈到了極點，不知道春天的溫暖，清涼地吟唱著書卷中的詞句。玉尺為什麼寫這篇哀詞呢？不是因為聽說了妙凈的去世嗎？妙凈身材矮小但志向清高，處境困窘但精神安寧，遇到奇事就行動迅速，跟隨母親在安節局。年齡二十歲了，不穿成人的衣服，穿得像小孩子一樣，自稱才十幾歲。唉，她保護童身，以長大為患已經很久了。玉尺多次詢問她的祈求和嚮往，妙凈點頭認可，但旁觀者認為她未必真心。好像還是昨天的事情，而妙凈已經離開了她的夫家，已經捨棄了她的生命，已經完成了她空靈的精神。上天也成全她，人們也順應她，好像有空中的神明在護佑幫助她一樣，更加令人嘆息。

【English Translation】 English version: Dechu, the daughter of Xiong Bingde (Xiong Bingde of Jiangdu), whose courtesy name was Yufang, was virtuous and filial. When the Sutra-Carving Office established a branch outside the East Gate of Rugao, they rented a house in front of her residence. One day, a little girl held a plate of crabapple fruits and asked Yuchi (Yuchi, a person's name) to offer them to the Buddha on her behalf. Yuchi felt this was unusual. The following year, her family invited Yuchi to their home to administer the Three Refuges to two children. The little boy was Xiong Bingde's son, and the little girl was Dechu. At that time, she was only twelve years old. Yuchi taught her to recite scriptures and mantras, and she remembered them carefully. Her family said that Dechu was kind and filial. The following year, the Sutra-Carving Office was about to move inside the South Gate. Seven days after moving their belongings, Dechu fell ill and passed away after several months of suffering. Yuchi was about to travel from Rugao to Yangzhou but had not yet departed. The night before, Dechu passed away, saying that their spirits were mutually attached and that she earnestly hoped for deliverance, calling out to Yuchi three times to express her feelings. It is truly touching. The poem says: 'First, find peace of mind; death is the best strategy; if there is something that does not die, what else could it be?'

Elegy for Xu Miaojing (with Preface) By Tong Baojing (of Changshu) As a line of migrating geese crossed the Yangtze River, jade magnolias filled the twelve railings. Her heart was so pure that she did not know the warmth of spring, coolly chanting verses from the scriptures. Why did Yuchi write this elegy? Was it not because he heard of Miaojing's death? Miaojing was small in stature but had lofty aspirations, her circumstances were difficult but her spirit was at peace, she acted quickly when encountering extraordinary events, and she followed her mother in the Anjie Bureau. At the age of twenty, she did not wear adult clothing, dressing like a child, claiming to be only a teenager. Alas, she had been protecting her childlike body and fearing adulthood for a long time. Yuchi repeatedly inquired about her prayers and aspirations, and Miaojing nodded in agreement, but onlookers thought she might not be sincere. It seems like only yesterday, and yet Miaojing has already left her husband's home, has already given up her life, and has already completed her ethereal spirit. Heaven also fulfilled her, and people also complied with her, as if there were deities in the sky protecting and helping her, making people sigh even more.

心之靈為不可測也。作哀詞曰。吾不哀死者之去也。哀生者之弗如。吾不哀逝者之短也。哀存者之永涉此長途。音之哀兮如烏。淚之哀兮欲枯。心之哀兮如茶。哀我生之轤轤。愧妙凈之天珠。噫

亢寶安頌

石　麟

寶安。泰州亢氏女也。母心源。姊寶真寶銘。皆信佛。偕其侄女遇泠。及王本泠。為童女修行之約。本泠之為人灑然天事。而清迥㧞俗。遇泠從容入佛。精進稍次焉。寶安度不及兩人。而銳志獨勝。初聞法歸依。即殷殷求入。玉尺于泰州城東樓土。見之者再。每有著作寄示之。率能披閱記憶。或舉大義以示同人。自紫雲德霖而下。能精心讀書者。安其一矣。心源死。寶安病。見童女四人來坐談。並招之遊。后又見其來。遂不起。唸佛之心。猶平日也。初。寶安有重病。聞唸佛聲。則快然無痛苦。惜未能深深入理。寫花嚴法界之精神。故臨終之際。揀別于仙佛之路者甚嚴。于上上三心。或未能融化。然可謂純心倚佛者矣。頌曰。

神何其通　　跡何其隔　　有新著書　　君以為食

覺鴻傳

(常熟)童寶靜

生如德懷。死如慧本。年之長少不必同。而同於修修之遲速不必同。而同於凈。慧本拙乎哉。巧也巧則不必能上上。其自處於中之上下乎。有才同於德懷。年仿

【現代漢語翻譯】 現代漢語譯本：心識的靈妙深邃，難以測度。我作哀詞如下：我不哀悼死者的離去，而是哀悼生者不如他們。我不哀悼逝者的短暫，而是哀悼存者將永遠行走在這漫長的道路上。聲音的悲哀啊，像烏鴉的啼叫。眼淚的悲哀啊，幾乎要枯竭。內心的悲哀啊，像苦澀的茶。哀嘆我生命的庸碌。慚愧於妙凈（指佛性）的天珠（指珍貴的佛法）。唉！

亢寶安頌

石 麟

寶安，是泰州亢氏的女兒。母親名叫心源，姐姐們叫寶真、寶銘，都信奉佛教。她和侄女遇泠（人名）以及王本泠（人名），約定一起作為童女修行。王本泠的為人灑脫自然，清高脫俗。遇泠從容地進入佛門，精程序度稍遜一籌。寶安的資質不如她們兩人，但銳意進取的志向卻格外突出。最初聽聞佛法皈依后，就懇切地尋求深入。玉尺（人名）在泰州城東樓土（地名）見過她兩次。她每次都將著作寄給玉尺，玉尺大都能披閱記憶。或者舉出重要的義理來開示同道。從紫雲（人名）、德霖（人名）以下，能夠專心讀書的人，寶安是其中之一。心源去世后，寶安生病，看見四個童女來和她坐著談話，並邀請她同遊。後來又看見她們來，於是就去世了。她念佛的心，和平時一樣。當初，寶安得了重病，聽到唸佛的聲音，就感到快樂而沒有痛苦。可惜未能深深地深入理解佛理，寫出華嚴法界（佛教用語，指宇宙萬法）的精神。所以在臨終之際，她對仙佛之路的選擇非常嚴格。對於上上三心（佛教用語，指至高無上的三種心），或許未能完全融化。然而可以說她是一心一意依靠佛陀的人。頌詞如下：

神妙何其通達，事蹟何其疏遠。有了新的著作，您就把它當作食物。

覺鴻傳

(常熟)童寶靜

生如德懷（人名），死如慧本（人名）。年齡的長短不必相同，但都相同于修行。修行的遲速不必相同，但都相同于清凈。慧本是笨拙嗎？是巧妙啊！巧妙則不必能達到上上（指最高境界），他安身於中等之中的上下嗎？有人說他的才能和德懷相同，年齡相仿。

【English Translation】 English version: The spirit of the mind is immeasurable. I compose this elegy: I do not mourn the departure of the dead, but mourn that the living are not as good as they were. I do not mourn the shortness of the departed, but mourn that the survivors will forever tread this long path. The sorrow of the sound is like the cry of a crow. The sorrow of tears is about to dry up. The sorrow of the heart is like bitter tea. I lament the mediocrity of my life. I am ashamed of the heavenly pearl of Myojō (referring to Buddha-nature). Alas!

Eulogy for Kang Bao'an

Shi Lin

Bao'an was the daughter of the Kang family of Taizhou. Her mother was named Xinyuan, and her sisters were Baozhen and Baoming, all of whom believed in Buddhism. She and her nieces Yu Ling (person's name) and Wang Benling (person's name) made a pact to practice as young nuns. Wang Benling's character was free and natural, lofty and detached from the world. Yu Ling entered Buddhism calmly, her diligence being slightly less. Bao'an's aptitude was not as good as theirs, but her ambition was particularly outstanding. After first hearing the Dharma and taking refuge, she earnestly sought to delve deeper. Yu Chi (person's name) saw her twice at the East Tower Earth (place name) in Taizhou City. Each time, she would send her writings to Yu Chi, who was generally able to read and remember them. Or she would raise important principles to enlighten her peers. From Ziyun (person's name) and Delin (person's name) downwards, Bao'an was one of those who could concentrate on reading. After Xinyuan died, Bao'an fell ill and saw four young nuns come to sit and talk with her, and invite her to travel with them. Later, she saw them come again, and then she passed away. Her mind of reciting the Buddha's name was the same as usual. Initially, Bao'an had a serious illness, and when she heard the sound of reciting the Buddha's name, she felt happy and without pain. It is a pity that she was unable to deeply understand the principles of Buddhism and write about the spirit of the Avatamsaka Dharma Realm (Buddhist term, referring to the universe and all phenomena). Therefore, at the time of her death, she was very strict in choosing between the paths of immortals and Buddhas. Regarding the highest three minds (Buddhist term, referring to the supreme three minds), perhaps she was unable to fully integrate them. However, it can be said that she was a person who relied on the Buddha with a pure heart. The eulogy reads:

How wonderfully connected is the spirit, how distant are the traces. When there are new writings, you take them as food.

Biography of Juehong

(Changshu) Tong Baojing

Born like Dehuai (person's name), died like Huiben (person's name). The length of years need not be the same, but they are the same in cultivation. The speed of cultivation need not be the same, but they are the same in purity. Is Huiben clumsy? He is skillful! If he is skillful, he need not be able to reach the highest level, does he settle in the upper and lower of the middle level? Some say his talent is the same as Dehuai, and his age is similar.

佛乎德懷。而一旦長往者。飛鴻度影。哀咽江流。令人發不忍人之心。于梁氏之女亢切矣。女名覺鴻。才十歲。能倍誦齋天所用一佛二十諸天頌。音節甚清婉。習五教說等書。未及終事。而卒于丁丑之十二月五日。年才十二。

昌其孝贊(代玉尺作)

童寶靜

何以落落然而契也。何以斷斷然而系也。何以格格然而憶也。死為習死。生為習生。習氣能人之之生死。豈不能隔別人之平生。道在目前。人人不會。衣中有珠。孰知其貴。以為遲一念而無妨。而不知戈不屬於魯陽。以為通一語而未便。而不知機已過乎閃電。香消爐冷鳥聲闌。一卷空存天地間。未殉知己之葬。猶題私淑之銜。染香光。寄蓮位。音聲中。有三昧。

馬靈義贊

童寶靜

孺子兀于病。見善更相依。相依在何處。中心一念微。宛然靈氣滿一掬。可憐擊碎玲瓏玉。宛然靈骨委一丘。可憐隔斷廣陵舟。飛過長江二百里。不見斯人見流水。月明千古長如此。本願寄彌陀。天涯水不波。

周艷芳傳

童寶靜

艷芳。周某某公孫女也。僑寓江寧。光緒三年。年二十二矣。久慕凈修。持齋素。忽一日。家人定議。將以女許字某門。女聞之。若無事者然。而密作送終布衣悉備。四月三日。寓書于王女善靈之

【現代漢語翻譯】 現代漢語譯本：佛陀啊，多麼美好的品德和情懷！然而一旦離去，就像飛鴻掠過，身影消失，只留下江水嗚咽，令人不禁生出不忍之心。對於梁氏的女兒，我深感悲痛。這女孩名叫覺鴻（Juehong），年僅十歲，就能熟練背誦齋天儀式所用的《一佛二十諸天頌》，聲音清脆婉轉。她學習《五教說》等書籍，還未完成學業，就在丁丑年十二月五日去世，年僅十二歲。

昌其孝贊（Chang Qixiao Zan）（代替玉尺所作）

童寶靜（Tong Baojing）

為何如此灑脫而又契合？為何如此果斷而又牽繫？為何如此念念不忘？死亡是習慣了死亡，生存是習慣了生存。習氣能夠左右人的生死，難道就不能隔斷別人的一生嗎？真理就在眼前，人人卻不能領會。衣服里藏有寶珠，誰又知道它的珍貴？以為遲疑一念也無妨，卻不知戈已不再屬於魯陽（Luyang）。以為說一句話也無妨，卻不知時機已如閃電般逝去。香消爐冷，鳥聲漸息，只留下一卷經書空存於天地之間。未能為知己送葬，只能題上私淑的頭銜。讓香光染遍，寄託于蓮花寶座。在音聲之中，蘊含著三昧（Sanmei）。

馬靈義贊（Ma Lingyi Zan）

童寶靜（Tong Baojing）

這孩子沉溺於疾病，見到善良更加相互依偎。相互依偎在何處？就在內心深處那一絲微弱的念頭。彷彿靈氣充滿了一捧，可惜擊碎了這玲瓏美玉。彷彿靈骨埋葬在一個小土丘，可惜隔斷了這廣陵的船隻。飛過長江二百里，不見這個人，只見流水依舊。明月千古長存，本願寄託于彌陀（Mituo），天涯海角，水面平靜無波。

周艷芳傳（Zhou Yanfang Zhuan）

童寶靜（Tong Baojing）

艷芳（Yanfang），是周某某的孫女，僑居在江寧（Jiangning）。光緒三年，年已二十二歲。她長期仰慕凈土修行，堅持吃齋。忽然有一天，家人決定將她許配給某家。艷芳聽了，好像沒事一樣，卻暗地裡準備好了送終的布衣。四月三日，她給王善靈（Wang Shanling）寫信

【English Translation】 English version: Buddha, what a wonderful virtue and sentiment! But once gone, like a wild goose passing by, its shadow disappears, leaving only the river sobbing, making people unable to bear it. For the daughter of the Liang family, I feel deeply saddened. This girl, named Juehong (Juehong, meaning 'awakened swan'), was only ten years old and could skillfully recite the 'Ode to One Buddha and Twenty Devas' used in the Zhai Tian (Zhai Tian, a Buddhist ritual offering to deities) ceremony, her voice clear and melodious. She studied books such as 'Five Teachings,' but before she could finish her studies, she passed away on the fifth day of the twelfth month of Dingchou year, at the young age of twelve.

Chang Qixiao's Eulogy (Chang Qixiao Zan) (written in place of Yu Chi)

Tong Baojing

Why is it so detached and yet so fitting? Why is it so decisive and yet so binding? Why is it so unforgettable? Death is being accustomed to death, and life is being accustomed to life. Habitual tendencies can control a person's life and death, can they not separate another person's life? The truth is right before our eyes, but no one can comprehend it. A jewel is hidden in the clothes, but who knows its value? Thinking that delaying a thought is harmless, but not knowing that the spear no longer belongs to Luyang (Luyang, a historical figure). Thinking that saying a word is harmless, but not knowing that the opportunity has passed like lightning. The incense has faded, the furnace is cold, and the birds have stopped singing, leaving only a scroll of scriptures existing empty in the world. Unable to attend the funeral of a confidant, one can only inscribe the title of a private disciple. Let the fragrance of light permeate, entrusting it to the lotus throne. Within the sound, there is Samadhi (Sanmei, a state of meditative consciousness).

Ma Lingyi's Eulogy (Ma Lingyi Zan)

Tong Baojing

This child is immersed in illness, and seeing goodness, they rely on each other even more. Where do they rely on each other? It is in the subtle thought in the depths of the heart. As if the spiritual energy fills a handful, it is a pity to shatter this exquisite jade. As if the spiritual bones are buried in a small mound, it is a pity to sever the boat of Guangling. Flying over two hundred miles of the Yangtze River, not seeing this person, only seeing the flowing water. The bright moon has been like this for thousands of years, entrusting the original vow to Amitabha (Mituo, the Buddha of Infinite Light), at the ends of the earth, the water is calm and waveless.

Biography of Zhou Yanfang (Zhou Yanfang Zhuan)

Tong Baojing

Yanfang (Yanfang, meaning 'beautiful fragrance') was the granddaughter of Zhou, residing in Jiangning (Jiangning, a city in Jiangsu province). In the third year of Guangxu, she was twenty-two years old. She had long admired Pure Land practice and adhered to vegetarianism. Suddenly one day, her family decided to betroth her to a certain family. Yanfang heard this, as if nothing had happened, but secretly prepared the cloth clothes for her funeral. On the third day of April, she wrote a letter to Wang Shanling

母。求寶塔圖等。書中字句。若將遠行。王猶未介意也。家人將於二十五日為女受聘。初九日先為女開齋。初八日。預命庖人購鰣魚。女知之。微笑而已。中飯畢。自言微疾。閉戶寢。久之不出。家人視之。已著新布朱履臥逝矣。面目青色。或曰吞毒而死也。妙嚴精舍。有人在三聖庵。聞此事。欲迎其魂歸為護法神。拈簽得許可告。又使善靈之母。詳述講往之由。於三寶前申祝。六月九日。迎神而祀之。以附於善妙龍李崆胴崔法珍分宜女之次。

叢信芳贊

(如皋)石　麟

所遇者生身之父母兮。非此人之性耶。所寶者法身之光明兮。有同空之鏡耶。三百里內。一紙書中。何名何姓。言吉言兇。代白者邑中之繆。抱節者李堡之叢噫。吾知之矣。仙骨不凡塵。佛心無俗韻。顛倒大狂瀾。寫出無心定。無心定里萬事休。蓮花香海。一任神遊。有時點破虛空界。飛上花嚴第一樓。

鼠灘張女議

蔣元亮

有彌陀之妙心矣。而力未呈也。有彌陀之全體矣而用未充也。世人比比皆然。而張氏之女尤可惜。志在修則竟修耳。弗遂矣。而有待焉。猶可也。更迫之以死。天亦何心哉。人之故耶。己之故耶。照也未破。強自逃于境界之外。清流之潔。寄此童女身。尚足以風無盡重重之俗子。豈徒勵

【現代漢語翻譯】 現代漢語譯本： 母親索要寶塔圖等物，以及書信中的字句。如果說要遠行，王某也並不在意。家人將於二十五日為女兒舉行訂婚儀式，初九日先為女兒開齋。初八日，提前命令廚師購買鰣魚。女兒知道后，只是微笑而已。中午飯後，自稱略感不適，關上門睡覺。很久沒有出來，家人去看她，發現她已經穿著新的布鞋和紅色的鞋子去世了。面色發青，有人說是吞毒而死。妙嚴精舍有人在三聖庵，聽到這件事，想要迎接她的魂魄回來作為護法神。拈鬮得到許可的告示。又讓善靈的母親，詳細敘述事情的來由，在三寶（指佛、法、僧）前祈禱。六月九日，迎接神靈並祭祀她，讓她依附於善妙龍、李崆胴（人名）、崔法珍（人名）、分宜女之後。

叢信芳贊

（如皋）石麟

所遇到的是生養自己的父母啊，難道不是這個人的本性嗎？所珍寶的是法身的光明啊，如同虛空的鏡子一樣。三百里之內，一紙書信中，什麼姓名，是吉是兇。代替辯白的是邑中的繆某，抱持節義的是李堡的叢某。唉！我知道了。仙骨不同於凡塵，佛心沒有世俗的韻味。顛倒巨大的波瀾，寫出無心的禪定。無心的禪定中萬事皆休。蓮花香海，任憑神遊。有時點破虛空界，飛上華嚴第一樓。

鼠灘張女議

蔣元亮

有阿彌陀佛（Amitabha）的妙心了，但是力量還沒有顯現出來。有阿彌陀佛的全體了，但是作用還沒有充分發揮出來。世人大多如此，而張氏的女兒尤其可惜。立志修行就應該堅持修行，沒有完成，還有機會。如果更加逼迫她去死，上天又是什麼心思呢？是別人的緣故呢？還是自己的緣故呢？照見還沒有破除，就強行逃離境界之外。清流的純潔，寄託在這童女之身，尚且足以匡正無數庸俗之人，難道僅僅是勉勵嗎？

【English Translation】 English version: Her mother asked for a pagoda picture and such, as well as phrases from letters. Even when she mentioned traveling far away, Wang did not mind. The family planned to hold an engagement ceremony for their daughter on the 25th, and a pre-fasting ceremony on the 9th. On the 8th, they ordered the cook to buy shad fish in advance. The daughter knew this and only smiled. After lunch, she claimed to feel slightly unwell and closed her door to sleep. After a long time, she did not come out. Her family checked on her and found her lying dead, wearing new cloth shoes and red slippers. Her face was blue, and some said she had died from swallowing poison. Someone from Miaoyan Vihara (name of a Buddhist temple) at the Three Saints Hermitage (name of a Buddhist hermitage), hearing of this, wanted to welcome her spirit back to be a Dharma protector. They drew lots and received a favorable response. They also had the mother of good spirits describe the cause of the events in detail and made a vow before the Three Jewels (Buddha, Dharma, Sangha). On June 9th, they welcomed the spirit and worshiped her, placing her next to Shanmiaolong, Li Kongdong (person's name), Cui Fazhen (person's name), and the woman from Fenyi.

Eulogy for Cong Xinfang

Shi Lin (person's name) of Rugao

What she encountered were her own parents, is this not human nature? What she treasured was the light of the Dharmakaya (Dharma body), like a mirror in the void. Within three hundred li, in a single letter, what name, what fortune, good or bad. The one who defended her was Mu of the town, the one who held to integrity was Cong of Libao. Alas! I understand. Her immortal bones were not of this world, her Buddha-mind had no worldly flavor. Reversing the great torrent, she wrote out a state of no-mind samadhi. In the state of no-mind samadhi, all things cease. In the lotus fragrant sea, let her spirit roam freely. Sometimes piercing through the realm of emptiness, flying up to the first floor of the Avatamsaka (Flower Garland) realm.

Discussion on the Zhang Woman of Shutan

Jiang Yuanliang

She had the wonderful mind of Amitabha (Amitabha), but her strength was not yet manifested. She had the entirety of Amitabha, but its function was not fully realized. Most people are like this, but the Zhang woman is especially regrettable. If one is determined to cultivate, one should cultivate to the end. If it is not accomplished, there is still hope. To be forced to die is heartless. Is it the fault of others? Or is it one's own fault? Illumination has not yet broken through, yet she forcibly escapes beyond the realm. The purity of a clear stream is entrusted to this young girl's body, which is still enough to correct countless vulgar people. Is it merely encouragement?

巾幗之志而已。

李素貞贊

童寶靜

玲玲瓏瓏。不滯宗風。人境自隔。性量全通。有李素貞。生於常熟。不受風煙。宛如珠玉。所結契者。大般若經。其功未展。其心先靈。我思全藏。多兀于財。有力有愿。尚不克諧。君雖已死。長護佛書。煙水百城。神明與俱。點化機宜。引緣來助。江北江南。一空一素(空謂天空)。

劉寶仁傳

(江都)熊潤生

寶仁。儀徴劉氏女。幼穎悟。喜讀父書。父覺成。好黃老家言。晚年有悔心。復究心佛法。寶仁亦隨父兩轉。先受菩薩戒于某寺。后其母立貞孝庵。復依母出家。光緒丁丑春。感疾久之。自知不治。遂罄舍所藏。刻法輪懺以莊嚴凈土因。九月十九日。受沙彌尼戒。即于病榻前供佛像。起七唸佛。眾既精勤。寶仁益感奮。至第三日亥時。于唸佛聲中。加趺而去。年四十一。

秋云墓碣

童寶靜

噫。此紫雲飛之友金陵陳氏女秋云墓也。貧病中年。欲同修而未逮。或時勉出與玉尺一見。見時示以虛空樓閣之詣。謂唸佛之家。宜通凈士花嚴為一致。秋云疑之。異日作書來問虛空樓閣之意。玉尺馳書答之。盈一卷。因濕重體虛。遂至不復起。噫。其講求之一念。猶新新也(一卷之書。名曰虛空樓閣。然屢屢刪增。不滯

【現代漢語翻譯】 現代漢語譯本：不過是巾幗英雄的志向罷了。

李素貞贊

童寶靜

她心思靈巧通透，不拘泥於傳統宗派的風格。身處塵世卻能超脫物外，心性容量廣大通達。有位李素貞，出生在常熟，不沾染世俗風氣，宛如純潔的珠玉。她所結緣的是《大般若經》（Mahaprajnaparamita Sutra）。她的功德尚未完全展現，但她的心靈卻已先一步覺醒。我思忖著，全部的財富，大多被庸人所佔據。即使有能力有願望，尚且不能和諧圓滿。您雖然已經去世，卻長久地護持著佛經。無論在煙霧籠罩的江南水鄉，還是繁華的百座城池，都有神明的庇佑與您同在。點撥開化眾生的機緣，引導有緣人前來相助。無論是江北還是江南，都呈現出一片空明與素凈（空，指的是天空）。

劉寶仁傳

（江都）熊潤生

寶仁，是儀徴劉家的女兒。從小就聰明穎悟，喜歡閱讀父親的書籍。她的父親覺成，喜好黃老之學，晚年有所悔悟，又開始專心研究佛法。寶仁也跟隨父親經歷了這兩次轉變。她先在某寺受了菩薩戒（Bodhisattva Precepts），後來她的母親建立了貞孝庵，她又依隨母親出家。光緒丁丑年春天，她感到疾病纏身，很久不見好轉，自己知道無法醫治，於是傾盡所有積蓄，刻印《法輪懺》（法輪懺）來莊嚴凈土的因緣。九月十九日，她受了沙彌尼戒（Śrāmaṇerī Precepts），就在病榻前供奉佛像，開始七日唸佛。大眾都非常精進勤勉，寶仁更加感到振奮。到了第三日亥時，在念佛的聲音中，她結跏趺坐而逝。享年四十一歲。

秋云墓碣

童寶靜

唉！這是紫雲飛的朋友，金陵陳家的女兒秋云的墓碑。她貧困多病，到了中年，想要一同修行卻沒有實現。有時勉強出來與玉尺見一面。見面時向她展示了虛空樓閣的境界，說唸佛的人家，應該貫通凈土宗和華嚴宗，使之成為一致。秋云對此感到疑惑。過了幾天寫信來詢問虛空樓閣的含義。玉尺回信答覆她，寫滿了一卷。因為潮濕加重了身體的虛弱，於是就一病不起。唉！她講求佛法的一念，還是如此鮮活啊（一卷書，名字叫做《虛空樓閣》，然而屢次刪改增補，不拘泥於形式）。

【English Translation】 English version: It is merely the ambition of a woman of great valor.

In Praise of Li Suzhen

Tong Baojing

She is clever and insightful, not bound by the style of traditional sects. Living in the world, she transcends it; her mind is vast and all-encompassing. There was a Li Suzhen, born in Changshu, untouched by worldly affairs, like pure jade. What she was connected to was the Mahaprajnaparamita Sutra (大般若經). Her merits were not yet fully displayed, but her heart had awakened first. I think that all treasures are mostly occupied by mediocre people. Even with ability and aspiration, harmony cannot be achieved. Although you have passed away, you continue to protect the Buddhist scriptures. Whether in the misty Jiangnan water towns or the prosperous hundred cities, the deities are with you. You enlighten the opportunities, guiding those with affinity to come and help. Whether it is Jiangbei or Jiangnan, both present a scene of emptiness and purity (emptiness refers to the sky).

Biography of Liu Baoren

(Jiangdu) Xiong Runsheng

Baoren was the daughter of the Liu family of Yizheng. From a young age, she was intelligent and liked to read her father's books. Her father, Juecheng, was fond of Huang-Lao's teachings. In his later years, he regretted this and devoted himself to studying Buddhism. Baoren also followed her father through these two transitions. She first received the Bodhisattva Precepts (菩薩戒) at a certain temple. Later, her mother established the Zhenxiao Nunnery, and she became a nun with her mother. In the spring of the Guangxu Dingchou year, she fell ill for a long time. Knowing that she could not be cured, she gave all her savings to engrave the Dharma Wheel Repentance (法輪懺) to adorn the cause of the Pure Land. On the nineteenth day of the ninth month, she received the Śrāmaṇerī Precepts (沙彌尼戒). She then set up a Buddha statue in front of her sickbed and began a seven-day recitation of the Buddha's name. As the assembly was diligent, Baoren became even more inspired. On the third day, at the hour of Hai, in the sound of reciting the Buddha's name, she passed away in the lotus position. She was forty-one years old.

Epitaph for Qiuyun

Tong Baojing

Alas! This is the tombstone of Qiuyun, the daughter of the Chen family of Jinling, a friend of Ziyunfei. She was poor and sick, and in middle age, she wanted to practice together but could not. Sometimes she勉強came out to meet Yuchi once. During the meeting, she showed her the realm of the 'Mirage', saying that the family who recites the Buddha's name should connect the Pure Land School and the Huayan School into one. Qiuyun doubted this. A few days later, she wrote a letter to ask about the meaning of the 'Mirage'. Yuchi replied to her in a letter, filling a scroll. Because the dampness aggravated her physical weakness, she became ill and never recovered. Alas! Her thought of studying Buddhism is still so fresh (the scroll is called 'Mirage', but it has been repeatedly deleted and added, not sticking to form).

舊說也)。

錄修一軼事

石　麟

修一。通州李氏女。字朱。十三歲而朱卒。修一誓守志。夫家不信之。曰。是幼稚何足徴。修一曰。若不信。我在母家守過十年乃來。果二十三而往。三十三而卒。

修一作前生七于生死之際。戊寅夏日事也。遂卒於五月九日晡時。其生也。七月一日子時。

其嫂修來。其鄰修起。皆與修一母女先後入佛。

時好好形色。人不料其死。忽使人請其父母至作別。先是數日不食。忽食粥。數日不語。忽言。初有汗。謂人曰。此時不能唸佛名。俟稍定。果以汗解后。瑯瑯唸佛而去。

自言見蓮花二朵。人問何以二。答曰。我一我母一(修一兄。李漢卿凈土亦切)。

童女哀詞(女幼失母。為周氏養媳。卒于戊寅夏)

楚　客

何其步清虛而直往兮。保一脈之天真。長離世之喧卑兮。問佛國之長春。羌母與女相依而不遠兮。(母卒數年耳)風聲流入乎玉尺之音輪。請從此修一行以成三密兮。與千靈萬秀示樓閣之童身。

曹蓮生像贊記

長　慶

常熟曹氏女名蓮生。字於人。不樂也。好佛。二十餘。病卒。命工畫一童女形。道裝端坐。長指爪。握念珠。泠然如生。刻經處既設。有以此像乞玉尺題贊者。玉尺

【現代漢語翻譯】 現代漢語譯本 （舊說也）。

錄修一軼事

石 麟

修一（Xiuyi）。通州李氏女。字朱。十三歲時丈夫去世。修一發誓守節。夫家不相信她，說：『她年紀小，怎麼能相信呢？』修一說：『如果不相信，我在孃家守過十年再來。』果然二十三歲才去夫家，三十三歲去世。

修一在臨終之際，寫下了前生七世的事情，那是戊寅年夏天的事。於五月九日申時去世。她出生於七月一日子時。

她的嫂子修來（Xiulai），她的鄰居修起（Xiuqi），都與修一的母親先後信佛。

當時修一氣色很好，人們沒料到她會死。忽然派人請她的父母來告別。之前幾天不吃飯，忽然吃粥。幾天不說話，忽然說話。開始出汗，告訴別人說：『這個時候不能唸佛名。』等稍微安定后，果然在出汗后，清晰地念佛而去。

她自己說見到兩朵蓮花。別人問為什麼是兩朵，回答說：『我一朵，我母親一朵』（修一的哥哥李漢卿（Li Hanqing）凈土也很懇切）。

童女哀詞（女子幼年喪母，成為周家的養媳，卒于戊寅年夏天）

楚 客

何其步伐清虛而徑直前往啊，保持一脈的天真。長久地遠離世間的喧囂卑微啊，詢問佛國的長春。羌母女相互依偎而不遠離啊（母親去世才幾年）。風聲流入那玉尺的音輪。請從此修一行來成就三密啊，與千靈萬秀一起展示樓閣中的童身。

曹蓮生（Cao Liansheng）像贊記

長 慶

常熟曹氏女，名蓮生，字於人。不喜歡世俗之事，喜好佛法。二十多歲時，因病去世。命人畫了一幅童女像，穿著道士的服裝端坐著，手指甲很長，握著念珠，清冷的樣子好像活著一樣。刻經處設立后，有人拿著這幅畫像請玉尺題寫讚語。玉尺

【English Translation】 English version (Old saying).

Recorded Anecdotes of Xiuyi

Shi Lin

Xiuyi (Xiuyi), daughter of the Li family of Tongzhou, styled Zhu. Her husband died when she was thirteen. Xiuyi vowed to remain chaste. Her husband's family did not believe her, saying, 'She is young, how can we trust her?' Xiuyi said, 'If you do not believe me, I will stay in my mother's home for ten years before coming.' Indeed, she went to her husband's home at twenty-three and died at thirty-three.

Xiuyi wrote about her seven previous lives at the time of her death, which was in the summer of the year Wuyin. She died at Shenshi (3-5 pm) on the ninth day of the fifth month. She was born at Zishi (11 pm-1 am) on the first day of the seventh month.

Her sister-in-law, Xiulai (Xiulai), and her neighbor, Xiuqi (Xiuqi), both entered Buddhism after Xiuyi's mother.

At that time, Xiuyi had a good complexion, and people did not expect her to die. Suddenly, she sent someone to invite her parents to say goodbye. She had not eaten for several days, but suddenly ate porridge. She had not spoken for several days, but suddenly spoke. She began to sweat and told people, 'I cannot recite the Buddha's name at this time.' After she calmed down a little, she indeed recited the Buddha's name clearly and passed away after sweating.

She herself said that she saw two lotus flowers. When asked why there were two, she replied, 'One for me, one for my mother' (Xiuyi's brother, Li Hanqing (Li Hanqing), was also very earnest in Pure Land practice).

Elegy for a Young Girl (The girl lost her mother at a young age and became an adopted daughter-in-law of the Zhou family, dying in the summer of the year Wuyin)

Chu Ke

How clear and directly she walks towards the void, preserving a vein of innocence. How long she has left the world's noise and baseness, inquiring about the eternal spring of the Buddha's land. How close the mother and daughter are, relying on each other without being far apart (the mother died only a few years ago). The sound of the wind flows into the jade ruler's wheel of sound. Please cultivate the practice from now on to achieve the three mysteries, and show the child's body in the pavilion with thousands of spirits and myriad beauties.

Record of the Portrait Praise of Cao Liansheng (Cao Liansheng)

Chang Qing

Cao's daughter of Changshu, named Liansheng, styled Yuren. She did not enjoy worldly affairs but loved Buddhism. She died of illness in her twenties. She ordered an artisan to paint a portrait of a young girl, sitting upright in Daoist attire, with long fingernails, holding prayer beads, looking serene as if alive. After the Sutra Carving House was established, someone took this portrait to Yu Chi to request a praise inscription. Yu Chi

每向人言。此人似天道中人。吾為引魂魄入水陸道場。歸於大凈土。何以故。靈氣具足。必能應也。玉尺贊中。即以此意鼓舞其神明。且為其魂。先授菩薩戒。名曰寶詣。

月善小記

(寧波)周蓮慧

(亡養媳李月善。母王氏攜。此女。屬蓮慧之妻曰。為君媳我無憾矣。遂育于周。于經咒喜誦習。不精世務。謂姑曰。大人何懇切于日用若此。光緒四年。年二十。夏五月。先吾母而卒。吾師玉尺閔之。為說冥戒。定法名曰好音。嗚呼殆將西歸也)。

(石麟曰。此未與玉尺一面者也。次年春。玉尺為印所設經堂。則又為童女之可造者也。凝秀有神。曾一見玉尺。欲求開示而未及。同堪惋惜者歟)。

曇影道人傳

常熟吳寶叢

嗚呼。死生之際大矣哉。自非了當大事去來自在者。必以信愿持名。往生極樂為休息地。外此未有能解脫苦輪者也。曇影道人者。同邑張氏女。張氏世奉佛。有長洲彭氏風。道人年十三。即歸心凈土。禮玉尺師受三歸。名寶芳。玉尺器之。勸閱大藏未果。十六斷葷血。日課佛萬聲。十八得咯血疾。次年六月扶病受五戒。越二月。吉祥唸佛而逝。時光緒九年八月十三日也。道人性溫靜。寡語言。不事女工。禪課之餘。手不釋卷。從兩兄討論內典。輒至夜

【現代漢語翻譯】 現代漢語譯本：不要隨便對人說，這個人像是天道中的人。我為他引導魂魄進入水陸道場，歸於大凈土。為什麼呢？因為他的靈氣充足，必定能夠有所迴應。在《玉尺贊》中，就是用這個意思來鼓舞他的神明，並且為他的魂魄，先授予菩薩戒，法名叫做寶詣（意為到達珍寶之地）。

月善小記

（寧波）周蓮慧

（亡養媳李月善。母親王氏帶著這個女兒，對蓮慧的妻子說：『能成為您的兒媳，我沒有遺憾了。』於是就在周家撫養。她喜歡誦讀經咒，不精通世俗事務。對婆婆說：『大人為什麼對日常用度如此懇切呢？』光緒四年，二十歲，夏五月，比我的母親先去世了。我的老師玉尺（指玉尺禪師）憐憫她，為她說冥戒，定法名叫做好音（意為美好的聲音）。唉，大概是要往生西方極樂世界了吧）。

（石麟說：『這位李月善沒有和玉尺禪師見過面。』第二年春天，玉尺禪師為印所設立經堂，那麼又認為她是可造就的童女。她凝聚著秀氣，很有精神，曾經見過玉尺禪師一次，想要請求開示卻沒有機會，同樣令人惋惜啊）。

曇影道人傳

常熟吳寶叢

唉，生死之間的事情太大了啊！如果不是了結大事、來去自在的人，必定要以信愿持名，往生極樂世界作為休息的地方。除此之外，沒有能夠解脫苦難輪迴的人啊。曇影道人，是同鄉張家的女兒。張家世代信奉佛教，有長洲彭家的風範。道人十三歲時，就歸心凈土，禮拜玉尺師（指玉尺禪師）受三歸依，法名寶芳（意為珍貴的芬芳）。玉尺禪師器重她，勸她閱讀大藏經沒有成功。十六歲斷絕葷腥，每天唸佛一萬聲。十八歲得了咯血的疾病。第二年六月扶著病受五戒。過了兩個月，在吉祥的唸佛聲中去世。時光緒九年八月十三日。道人性情溫和安靜，很少說話，不做女紅，禪修功課之餘，手裡不放下書卷，和兩個哥哥討論佛經，常常到深夜。

【English Translation】 English version: Do not casually tell others that this person seems to be someone from the heavenly realm. I will guide his soul into the Water and Land Dharma Assembly, returning to the Pure Land. Why? Because his spiritual energy is sufficient, and he will surely be able to respond. In the 'Jade Ruler Praise,' this is the meaning used to encourage his spirit, and for his soul, first bestow the Bodhisattva precepts, with the Dharma name Bao Yi (meaning reaching the treasure land).

A Short Note on Yue Shan

(Ningbo) Zhou Lianhui

(The deceased adopted daughter-in-law, Li Yue Shan. Her mother, Wang, brought this daughter and said to Lianhui's wife, 'I have no regrets that she can be your daughter-in-law.' So she was raised in the Zhou family. She liked to recite scriptures and mantras, but was not proficient in worldly affairs. She said to her mother-in-law, 'Why are you so earnest about daily expenses?' In the fifth month of summer in the fourth year of Guangxu, at the age of twenty, she passed away before my mother. My teacher, Jade Ruler (referring to Chan Master Jade Ruler), pitied her and spoke the precepts for the deceased, giving her the Dharma name Hao Yin (meaning beautiful sound). Alas, she is probably going to be reborn in the Western Pure Land).

(Shi Lin said, 'This Li Yue Shan never met Jade Ruler Chan Master.' In the spring of the following year, Jade Ruler Chan Master established a scripture hall for Yin, and considered her a promising young woman. She had a refined and spirited appearance, and once saw Jade Ruler Chan Master, wanting to ask for guidance but did not get the chance, which is equally regrettable).

Biography of Taoist Tan Ying

Changshu Wu Bao Cong

Alas, the matter of life and death is of great importance! If one is not someone who has settled the great matter and comes and goes freely, one must rely on faith and vows to uphold the name of Buddha, and take rebirth in the Land of Ultimate Bliss as a place of rest. Apart from this, there is no one who can escape the cycle of suffering. Taoist Tan Ying was the daughter of the Zhang family in the same town. The Zhang family has been devoted to Buddhism for generations, with the style of the Peng family of Changzhou. When the Taoist was thirteen years old, she devoted herself to the Pure Land, and took refuge in the Three Jewels from Teacher Jade Ruler (referring to Chan Master Jade Ruler), with the Dharma name Bao Fang (meaning precious fragrance). Jade Ruler Chan Master valued her and encouraged her to read the Great Treasury of Scriptures, but it was not successful. At the age of sixteen, she stopped eating meat and blood, and recited the Buddha's name ten thousand times a day. At the age of eighteen, she contracted hemoptysis. In June of the following year, she received the Five Precepts while ill. Two months later, she passed away amidst the auspicious chanting of the Buddha's name. The time was the thirteenth day of the eighth month of the ninth year of Guangxu. The Taoist was gentle and quiet, spoke little, did not engage in women's work, and in addition to her Chan practice, she never put down her books, discussing the inner scriptures with her two brothers, often until late at night.

分。讀華嚴法華圓覺諸經能解其義。又精研凈土十要。于臺賢圓旨頗有會心。染疾時。誦大般若經至二百八十卷。恐不能卒業。力疾持誦。會常州李上善至虞。以一行三昧䇿勵同志。道人師事之。凈念益堅。日課佛三萬聲。疾革迷悶甚。設像床前然臂香。猛誦佛名。聲盡氣漸微。即之逝矣。是辰告其兄寂曰。頃得夢。知今日決生安養。不勝歡喜。常州李上善。亦於是夜定中見道人來別云。蒙觀音接引。已得中品下生矣。噫。茍非生時信愿之堅。行持之切。臨終正念。烏能彰彰若是。遺言祝髮。以道裝殮。舍所受用。刻華嚴大鈔五卷。從之有遺詩一卷。錄其懷凈土四絕云。諦觀安養境澄清。佛日常開不夜城。鳥語花香齊說法。洗心寂聽悟無生。琉璃地上禮金仙。妙法親聞聖口宣。宴坐澄觀才頃刻。娑婆已歷百千年。彌陀愿海廣無邊。憶想慈容即現前。何處關山能阻隔。盡虛空界現金蓮。八萬四千大總持。一門一行妙難思。他年得與蓮池會。曠劫修行也未遲。

修西聞見錄卷五 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷六

東土　雞園偶　集

朱道人事略

雲陽子

朱道人。丹陽民也。為本縣昌國寺司香火。齋戒唸佛。人咸敬信之。忽一日。謂鄉城

【現代漢語翻譯】 現代漢語譯本： 朱道人研讀《華嚴經》、《法華經》、《圓覺經》等經典，能夠理解其中的含義。又深入研究凈土宗的《凈土十要》，對於天臺宗和賢首宗的圓融宗旨頗有領會。在生病的時候，誦讀《大般若經》至二百八十卷，擔心不能完成，就勉力堅持誦讀。恰逢常州的李上善來到虞地，用一行三昧來策勵同修，道人就以老師的禮節侍奉他，凈念更加堅定。每天唸佛三萬聲。病重時神志昏迷，就在佛像前燃臂香，猛烈地誦唸佛名。聲音竭盡，氣息漸漸微弱，就去世了。去世的當天告訴他的哥哥寂說：『不久前做了個夢，知道今天決定往生安養凈土，非常歡喜。』常州的李上善，也在當天夜裡的禪定中見到道人來告別說：『蒙觀音菩薩接引，已經得到中品下生了。』唉！如果不是生前信愿的堅定，行持的懇切，臨終的正念，怎麼能夠如此彰顯呢？遺言剃髮，用道士的服裝入殮，捨棄所受用的財物，刻印《華嚴大鈔》五卷。跟隨他的人有遺詩一卷，錄其懷凈土四絕如下：『仔細觀看安養凈土多麼清澈，佛的光芒日日開放，沒有黑夜。鳥語花香都在宣講佛法，洗滌心靈，寂靜地聽聞，領悟無生之理。在琉璃地上禮拜金仙，親自聽聞聖人口中宣講妙法。安然靜坐，澄心觀照，才一小會兒，娑婆世界已經過去百千年。彌陀佛的愿海廣大無邊，憶念慈祥的容貌，佛就顯現在眼前。什麼地方的關山能夠阻隔呢？整個虛空界都顯現出金色的蓮花。八萬四千種大總持法門，一個法門，一行三昧，玄妙難以思議。他年如果能夠在蓮池海會相遇，曠劫的修行也算不上遲。』 《修西聞見錄》卷五 卍新續藏第 78 冊 No. 1552 《修西聞見錄》 《修西聞見錄》卷六 東土 雞園偶集 朱道人事略 雲陽子 朱道人，是丹陽的百姓。在本縣的昌國寺擔任司香火的職務，持齋戒，唸佛，人們都很敬重信任他。忽然有一天，告訴鄉里的人說：

【English Translation】 English version: Zhu Daoren studied the Huayan Sutra (Avatamsaka Sutra, a principal Mahayana Buddhist text), the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, one of the most popular and influential Mahayana sutras), the Yuanjue Sutra (Sūtra of Perfect Enlightenment), and other scriptures, and was able to understand their meanings. He also deeply studied the 'Ten Essentials of Pure Land' (Jingtu Shi Yao), and had a good understanding of the perfect and harmonious principles of the Tiantai and Xianshou schools. When he was ill, he recited the 'Great Perfection of Wisdom Sutra' (Mahāprajñāpāramitā Sūtra) up to two hundred and eighty chapters. Fearing that he would not be able to finish it, he persevered in reciting it with effort. Coincidentally, Li Shangshan of Changzhou came to Yu, and encouraged fellow practitioners with the Samadhi of Oneness (Eka-vyūha-samādhi). The Daoren served him as a teacher, and his pure thoughts became even firmer. He recited the Buddha's name 30,000 times a day. When his illness worsened and he became delirious, he burned incense on his arm in front of the Buddha statue and recited the Buddha's name vigorously. When his voice was exhausted and his breath gradually weakened, he passed away. On the day of his death, he told his brother Ji: 'I had a dream not long ago, and I know that I am destined to be reborn in the Land of Ultimate Bliss (Sukhāvatī) today, and I am very happy.' Li Shangshan of Changzhou also saw the Daoren come to say goodbye in meditation that night, saying: 'Having been received by Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), I have already attained the lower grade of middle birth.' Alas! If it were not for the firmness of faith and vows in life, and the earnestness of practice, how could the right mindfulness at the time of death be so evident? His last words were to shave his head, use Taoist clothing for the coffin, give up the wealth he had received, and engrave five volumes of the 'Great Commentary on the Huayan Sutra' (Huayan Da Chao). Those who followed him had a volume of posthumous poems. The following four poems expressing his longing for the Pure Land are recorded: 'Carefully observe how clear the Land of Ultimate Bliss is, the Buddha's light opens every day, there is no night. The birds sing and the flowers are fragrant, all proclaiming the Dharma, wash the mind, listen quietly, and realize the principle of non-birth. On the lapis lazuli ground, worship the golden immortals, personally hear the wonderful Dharma proclaimed from the holy mouth. Sitting peacefully in contemplation, in just a moment, the Saha world (the world we live in) has passed by hundreds of thousands of years. Amitabha's (the Buddha of Infinite Light and Life) vow sea is vast and boundless, remembering his compassionate face, the Buddha appears before you. What kind of mountain pass can block it? The entire empty space reveals golden lotuses. Eighty-four thousand great Dharani (mantras or spells), one Dharma gate, the Samadhi of Oneness, is mysterious and difficult to conceive. If we can meet in the Lotus Pond Assembly (in the Pure Land) in the future, the kalpas (aeons) of cultivation will not be too late.' Xiuxi Wenjian Lu, Volume 5 Supplement to the Buddhist Canon Continued, Volume 78, No. 1552, Xiuxi Wenjian Lu Xiuxi Wenjian Lu, Volume 6 Eastern Land, Chicken Garden Occasional Collection Brief Biography of Zhu Daoren Yunyangzi Zhu Daoren was a resident of Danyang. He was in charge of incense at Changguo Temple in this county, observed vegetarianism and precepts, and recited the Buddha's name. People respected and trusted him. Suddenly one day, he told the people in the village:

諸相識曰。我欲化汝等薪一把。積之以焚我身。或笑之曰。汝圓寂耶。若不自焚。我等來焚汝。至期大眾都集。道人中坐。徐起坐薪上。命眾舉火。眾不忍。乃自焚焉。昌國主人奔而赴其前。道人心忽飛出。主人哭而滅其火。納其心。全身皆不壞。乃镕金以加其上。人皆見道人。坐雲中。鳴魚西去。凡地方有警。人皆預見道人。坐雲中擊木魚。聲聲入聽。

鄭抱因

周國定

抱因。揚州鄭氏子。為酒工。棄而傭于廟。不樂也。自投而歸於玉尺。愿侍左右。然光不定。又慕雜教某而聽其講。以爲念佛不必出聲。遂一病而不能唸佛以至於死。抱因為人。頗有心於佈施接引。于唸佛尤力。每天寒四更。在雞園彌勒殿繞案而誦佛名。聲搖搖如大地微動。玉尺心喜之。乃以同住中有一先輩。恨其妨于睡。止其高聲。遂郁然不自伸。故非人得其便。引而致之雜教之前也。后玉尺為彼供燈鏡誦大悲咒。呼其名。七日。然後大作佛七以拯其魂爽。抱因之凈土。本在空中。無有障也。

一切人能成聖用說

鄭應房

凡工匠之作佛像者必生天。故刻帝釋書之人。或轉身入忉利天。得小部署。此理之常。無足怪者。黃生打鐵而往生。彼是修得。非報得也。報得者自不知。修得者自知之。一有心一無心也

【現代漢語翻譯】 現代漢語譯本 諸位相識的人說：『我打算把你們化作一把柴火，堆積起來焚燒我的身體。』有人笑著說：『你是要圓寂嗎？如果你不自己焚燒，我們來焚燒你。』到了約定的日期，大家全都聚集起來。道人在柴堆中坐下，慢慢起身坐在柴火上，命令眾人點火。眾人不忍心，於是道人自己焚燒了自己。昌國的主人奔跑著來到他面前。道人的心忽然飛了出來。主人哭著撲滅火焰，收納了他的心。道人的全身都沒有損壞，於是用金來覆蓋在他身上。人們都看見道人坐在雲中，敲著木魚向西而去。凡是地方上有警報，人們都能預先看見道人坐在雲中敲擊木魚，聲音聲聲入耳。

鄭抱因

周國定

抱因，是揚州鄭氏的兒子，做過釀酒的工人。後來放棄了釀酒的工作，在廟裡做僱工，但他並不快樂。於是自己回到玉尺身邊，願意侍奉左右。然而玉尺的光芒並不穩定。抱因又仰慕雜教的某人，聽他講經，認爲念佛不必出聲。於是得了一場病，以至於不能唸佛而死去。抱因這個人，頗有心於佈施接引，對於唸佛尤其努力。每天天寒四更，在雞園彌勒殿繞著佛案誦唸佛名，聲音搖搖晃晃，好像大地微微震動。玉尺心裡很高興。但是同住的人中有一位前輩，嫌他妨礙睡覺，制止他高聲唸佛。於是抱因鬱悶不能自伸，所以才被非人得了機會，引誘他到了雜教那裡。後來玉尺為他供燈、照鏡子、誦大悲咒，呼喚他的名字，七天。然後大做佛七，來拯救他的魂魄。抱因的凈土，本來就在空中，沒有阻礙啊。

一切人能成聖用說

鄭應房

凡是工匠製作佛像的，必定會生天。所以雕刻帝釋書的人，或許會轉身進入忉利天（Trayastrimsa，佛教的欲界六天之一），得到一個小小的部署。這是常理，沒有什麼可奇怪的。黃生打鐵而往生，那是他修來的，不是報得的。報得的人自己不知道，修得的人自己知道。一個有心，一個無心啊。

【English Translation】 English version Those who knew him said, 'I intend to turn you all into a pile of firewood and burn my body with it.' Some laughed and said, 'Are you going to achieve Parinirvana (final nirvana)? If you don't burn yourself, we will burn you.' When the appointed day arrived, everyone gathered. The Daoist (religious person) sat in the middle of the firewood, slowly rose and sat on the firewood, ordering everyone to light the fire. The crowd couldn't bear to do it, so the Daoist burned himself. The master of Changguo rushed to him. The Daoist's heart suddenly flew out. The master cried and extinguished the fire, collecting his heart. The Daoist's entire body was not damaged, so he covered it with gold. People saw the Daoist sitting in the clouds, playing the wooden fish and going west. Whenever there was an alarm in the area, people could foresee the Daoist sitting in the clouds, striking the wooden fish, the sound entering their ears.

Zheng Baoyin

Zhou Guoding

Baoyin was the son of the Zheng family of Yangzhou, and worked as a wine maker. He abandoned this work and became a hired worker at a temple, but he was not happy. So he returned to Yuchi's side, willing to serve him. However, Yuchi's light was not stable. Baoyin also admired a certain person from a mixed religion, listening to his lectures, believing that reciting the Buddha's name did not need to be aloud. So he became ill and could not recite the Buddha's name, eventually dying. Baoyin was quite devoted to almsgiving and guiding others, and especially diligent in reciting the Buddha's name. Every day in the cold fourth watch (around 3-5 am), he would circle the altar in the Maitreya (Buddha of the Future) Hall of the Chicken Garden, reciting the Buddha's name, the sound shaking as if the earth was slightly moving. Yuchi was very happy about this. However, one of the seniors living with them hated that he was disturbing his sleep, stopping him from reciting aloud. So Baoyin became depressed and could not express himself, so a non-human being took the opportunity to lure him to the mixed religion. Later, Yuchi offered lamps, mirrors, and recited the Great Compassion Mantra for him, calling his name for seven days. Then he held a great Buddha Seven (a seven-day intensive meditation retreat) to save his soul. Baoyin's Pure Land (Sukhavati, the pure land of Amitabha Buddha), was originally in the sky, without any obstacles.

Saying on How Everyone Can Achieve Sainthood

Zheng Yingfang

All artisans who make Buddha statues will surely be reborn in heaven. Therefore, those who carve the books of Sakra (Indra, the lord of the devas in Buddhism), may be reborn in Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), obtaining a small position. This is common sense, and there is nothing strange about it. Huang Sheng attained rebirth in the Pure Land by blacksmithing, that was because of his cultivation, not because of his reward. Those who receive rewards do not know it themselves, those who cultivate know it themselves. One has intention, one has no intention.

。

書姚佛度事

楊省愚

常州三河口老農姚佛度。不食葷血。喜行方便利益事。眾避紅巾。老弱疲於行。佛度挺身負之竄。往來救脫數百計。寇退。富室設粥局。佛度往。司事者曰。汝來食粥乎。蓋以其衣藍縷也。佛度曰否。我來輸粟。則磬所有以濟人。謂人曰。越日西行矣。及期。端坐而化。

書江陰某甲事

楊省愚

江陰某甲以技自食。碌碌也。遇西園道人。方以凈土書四散勸人。某聞風而起。遂半日治生。半日行持。路中亦佛聲不絕。忽一日謂人。吾七日後往西。遂精進一室。飲水。稱佛名。及期坐逝。同人置缸中。匇匇避寇。三年後。啟缸視之。全身不朽。

修西聞見錄第六 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷七

東土　雞圓偶　集

鼠事

長　慶

咫觀老人。初不信佛。玉尺密祈彌陀加被。已數年矣。赴浙闈。隨老人至上天竺。觀音冥力轉其機。是夕老人夢一庭花開。手持鰣魚半尾附玉尺。將帶烹之。一百日中。發心唸佛。遂漸次斷煙酒葷血。勤閱大乘典籍。館麻村將十年。居停家有鼠。靈然默受薰染。坐化不朽。老人取歸。裝金。日供香一枝。曰。此亦善知識也。至今鼠像在海天精

【現代漢語翻譯】 現代漢語譯本

書姚佛度事

楊省愚

常州三河口的老農姚佛度（Yao Fodu）。不吃葷腥。喜歡做方便他人、利益他人的事情。當時大家都在躲避紅巾軍，老弱病殘的人行動困難。姚佛度挺身而出，揹著他們逃竄，來來回回救出了數百人。紅巾軍退去後，富有人家設定粥局賑濟災民。姚佛度前去，管理粥局的人說：『你是來喝粥的嗎？』大概是因為他衣衫襤褸。姚佛度說：『不是，我是來捐獻糧食的。』於是傾盡所有來救濟別人，並告訴別人說：『過幾天我就要往西邊去了。』到了那天，他端坐而逝。

書江陰某甲事

楊省愚

江陰有個人靠手藝謀生，生活平庸。他遇到了西園道人（Xiyuan Daoren），道人正在四處散發勸人唸佛的凈土書籍。這個人聽聞后，便開始行動，每天用半天時間謀生，半天時間修行，路上也佛號聲不斷。忽然有一天，他告訴別人說：『我七天後就要往西邊去了。』於是精進地待在一間屋子裡，只喝水，唸誦佛號。到了那天，他坐著去世了。同伴們將他放入缸中，匆匆忙忙地躲避戰亂。三年後，打開缸來看，他的全身都沒有腐爛。

修西聞見錄第六 卍新續藏第 78 冊 No. 1552 修西聞見錄

修西聞見錄卷七

東土 雞圓偶 集

鼠事

長 慶

咫觀老人（Zhiguan Laoren），起初不信佛。玉尺（Yuchi）暗中祈求彌陀佛（Amitabha）加持，已經好幾年了。他前往浙江參加科舉考試，跟隨老人到了上天竺寺（Shang Tianzhu Temple）。觀音菩薩（Guanyin）在冥冥之中轉變了他的心意。當天晚上，老人夢見庭院裡鮮花盛開，（有人）手持半條鰣魚送給玉尺，（玉尺）將要拿去烹飪。一百天中，（咫觀老人）發心唸佛，於是逐漸戒掉了菸酒葷腥，勤奮閱讀大乘佛教的典籍。他在麻村的館舍住了將近十年，房東家裡有一隻老鼠，似乎默默地受到了薰染。坐化後身體沒有腐爛。老人將它取回來，裝上金身，每天供奉一炷香，說：『這也是一位善知識啊。』至今老鼠的塑像還在海天精舍（Haitian Jingshe）。

【English Translation】 English version

The Story of Yao Fodu

Yang Shengyu

Yao Fodu (Yao Fodu), an old farmer from Sanhekou in Changzhou, did not eat meat or blood. He liked to do things that were convenient and beneficial to others. At that time, everyone was avoiding the Red Turban Army, and the old, weak, and disabled had difficulty moving. Yao Fodu stepped forward and carried them away, rescuing hundreds of people back and forth. After the Red Turban Army retreated, wealthy families set up porridge shops to provide relief to the victims. Yao Fodu went there, and the person in charge of the porridge shop said, 'Are you here to drink porridge?' Probably because he was dressed in rags. Yao Fodu said, 'No, I am here to donate grain.' So he gave everything he had to help others, and told others, 'I will be going west in a few days.' On that day, he passed away while sitting upright.

The Story of Someone from Jiangyin

Yang Shengyu

Someone from Jiangyin made a living by his craft, living a mediocre life. He met Daoren Xiyuan (Xiyuan Daoren), who was distributing Pure Land books everywhere, encouraging people to recite the Buddha's name. After hearing this, he began to act, spending half a day making a living and half a day practicing, constantly chanting the Buddha's name on the road. Suddenly one day, he told others, 'I will be going west in seven days.' So he diligently stayed in a room, only drinking water and reciting the Buddha's name. On that day, he passed away while sitting. His companions put him in a jar and hurriedly fled to avoid the war. Three years later, they opened the jar and saw that his whole body had not decayed.

Xiuxi Wenjian Lu Sixth Continuation of the Buddhist Canon, Volume 78, No. 1552, Xiuxi Wenjian Lu

Xiuxi Wenjian Lu Volume Seven

Eastern Land, Ji Yuanyou Collection

The Matter of the Mouse

Chang Qing

Old Man Zhiguan (Zhiguan Laoren) initially did not believe in Buddhism. Yuchi (Yuchi) secretly prayed for the blessing of Amitabha Buddha (Amitabha) for several years. He went to Zhejiang to participate in the imperial examination, and followed the old man to Shang Tianzhu Temple (Shang Tianzhu Temple). Guanyin Bodhisattva (Guanyin) transformed his mind in the dark. That night, the old man dreamed that the flowers in the courtyard were in full bloom, and (someone) handed half a shad to Yuchi, who was about to cook it. Within a hundred days, (Old Man Zhiguan) vowed to recite the Buddha's name, so he gradually gave up smoking, drinking, meat, and blood, and diligently read Mahayana Buddhist scriptures. He lived in the guesthouse in Macun for nearly ten years. There was a mouse in the landlord's house, which seemed to be silently influenced. After sitting in meditation and passing away, its body did not decay. The old man took it back, put on a golden body, and offered a stick of incense every day, saying, 'This is also a good teacher.' To this day, the statue of the mouse is still in Haitian Jingshe (Haitian Jingshe).

舍。修凈業人每見之。多欷歔感愧者(海天精舍一名放生庵)。

蜈蚣說

玉清生

物之獲益於人也。雖一時之靈蠢因殊。而累劫之真光平等。略栽一粒。便獲參天。無足怪也。蓮池。凈土中人也。出門見童子以竹篾弓蜈蚣之身。哀而贖其命。他日蓮池對客說法。蜈蚣能來聽之。事閱多年。而因非偶爾。其化為人天妙相以趨凈土也久矣。

化鳥神物能超凈穢說

李　生

凡有般若心而不能勝出。口才利。善根顯。幻帶惡業。誤失人身。轉世或作天鳥而說法。若帝釋之象。神通全與天同。非其餘神像之可及。龍王上首。至超地位而有餘。神神交參。真假莫測。非但西方鳥為彌陀化作而已。又若阿彌陀佛。入三十七聖曼拏啰中。轉名觀自在王。即乘孔雀以表自在。不坐蓮花。此鳥此佛。一耶二耶。大吉祥天。一切清凈。自然而有六牙白象。以鼻絞馬腦瓶。傾諸珍寶。灌於頂上。又何自來乎。嘗言輪王為一切凡中自在。其眷屬靈純者為兵藏女寶。其雜作者化為象馬之類。此五類有情。往昔與輪王。雖曰同願。而行之出入大矣(又如一字頂輪王。應念而現七寶。其男女蠢靈。非實非虛。純乎聖凡。然化中亦一一有因也)神物之乘愿輪而超凈穢者。仗他力成就。或自不能知。世之愛鳥愛貓

【現代漢語翻譯】 現代漢語譯本： 舍。修習凈業的人每次見到它，大多會唏噓感慨（海天精舍又名放生庵）。

蜈蚣說

玉清生

物類從人類獲得益處，即使一時的靈性或愚笨有所不同，但累劫的真如光明是平等的。略微栽種一粒種子，便能長成參天大樹，這沒有什麼可奇怪的。蓮池（指蓮池大師，明末高僧）是凈土宗的人。出門時，他看見一個孩童用竹篾弓箭射蜈蚣，心生哀憫而贖買了它的性命。後來，蓮池大師對客人說法時，這隻蜈蚣竟然能來聽法。事情過去多年，這其中的因緣並非偶然。它化作人天妙相而趨向凈土，已經很久了。

化鳥神物能超凈穢說

李生

凡是具有般若智慧之心卻不能完全勝出，口才伶俐，善根顯現，但幻化中帶有惡業，以致於錯誤地失去了人身，轉世后或許會成為天鳥而說法。比如帝釋天（佛教護法神）的坐騎象，其神通完全與天人相同，不是其他神像可以相比的。龍王（護法神）是諸龍之首，甚至超越了超地位的境界。神與神之間相互交織，真假難以分辨。不僅僅是西方的鳥是阿彌陀佛（西方極樂世界的教主）所化現的。又比如阿彌陀佛，進入三十七聖曼拏啰（壇城）中，轉名為觀自在王（觀世音菩薩的另一個稱號），乘坐孔雀來表示自在，而不是坐在蓮花上。這鳥和這佛，是一還是二呢？大吉祥天女（佛教中的財富女神），一切清凈，自然而然地擁有六牙白象，用鼻子捲起瑪瑙瓶，傾倒各種珍寶，灌注在自己的頭頂上，這又是從哪裡來的呢？曾經說過，轉輪王（擁有統治世界的輪寶的國王）在一切凡人中最為自在，他的眷屬中靈性純潔的化為兵藏女寶，那些混雜的則化為象馬之類。這五類有情眾生，往昔與轉輪王雖然發了相同的誓願，但行為的出入卻大相逕庭（又如一字頂輪王，應念而現七寶，其中的男女蠢靈，非實非虛，純粹是聖凡的顯現，然而在化現中也一一有其因緣）。神物憑藉乘願力而超越凈穢，依靠他力才能成就，或許自己都不能知曉。世人喜愛鳥類和貓類

【English Translation】 English version: Shrine. Those who cultivate pure karma often see it and are filled with sighs and remorse (Haitian Abode, also known as the Life Release Nunnery).

On Centipedes

Yu Qingsheng

That creatures benefit from humans, though their intelligence and dullness may differ at a given time, their true light from countless kalpas is equal. Planting just one seed can yield a towering tree, which is not surprising. Lianchi (referring to Master Lianchi, a prominent monk of the late Ming Dynasty) was a person of the Pure Land school. Upon leaving his residence, he saw a child using a bamboo bow to shoot at a centipede. Feeling compassion, he redeemed its life. Later, when Lianchi was lecturing to guests, the centipede was able to come and listen. Many years have passed, and the cause was not accidental. Its transformation into a human-heavenly appearance to move towards the Pure Land has been long in the making.

On the Transformation of Birds and Divine Beings Transcending Purity and Impurity

Li Sheng

Those who possess a Prajna (wisdom) mind but cannot fully excel, who are eloquent, whose roots of goodness are evident, but whose illusions carry bad karma, leading to the mistaken loss of human form, may be reborn as heavenly birds to preach the Dharma. For example, the elephant of Emperor Shakra (a Buddhist protector deity), its supernatural powers are entirely the same as those of the devas (gods), unmatched by other divine elephants. The Dragon King (a protector deity) is the head of all dragons, even surpassing the state of transcendence. Gods intermingle with gods, making it difficult to distinguish truth from falsehood. It is not only the birds of the West that are manifestations of Amitabha (the lord of the Western Pure Land of Ultimate Bliss). Furthermore, Amitabha Buddha, entering the thirty-seven sacred Mandala (cosmic diagram), transforms his name to Avalokiteśvara King (another name for Avalokiteśvara Bodhisattva), riding a peacock to represent freedom, rather than sitting on a lotus flower. Is this bird and this Buddha one or two? The Great Auspicious Goddess (a Buddhist goddess of wealth), all pure, naturally possesses a six-tusked white elephant, using its trunk to coil around a agate vase, pouring various treasures, and anointing them on her head. Where does this come from? It has been said that the Wheel-Turning King (a king who possesses the wheel of dominion over the world) is the most free among all ordinary beings, his pure and spiritual attendants transform into the Treasure of the Female Soldier, while those who are mixed transform into elephants and horses. These five types of sentient beings, though they made the same vows as the Wheel-Turning King in the past, their actions differ greatly (also, like the One-Syllable Crown Wheel King, the seven treasures appear in response to thought, and the male, female, dull, and spiritual beings within them are neither real nor unreal, purely manifestations of the holy and the mundane, yet each transformation has its own cause). Divine beings who transcend purity and impurity by relying on the power of their vows achieve this through the aid of others, perhaps without even knowing it themselves. People who love birds and cats

愛鼠愛犬。惜未能轉此愛心。為所愛眾生作hrīḥ 字種紅玻璃色觀。以引作蓮花種族。或自身入於物類之中。為上首。獲勝報焉。真下劣之可哀矣。

hrīḥ 讀若紇哩(二合)。阿彌陀佛蓮花部字種。觀之。大有神力紗用。

修西聞見錄卷七(終)

【現代漢語翻譯】 現代漢語譯本：喜愛老鼠和狗，可惜未能將這份愛心擴充套件。爲了所喜愛的眾生，觀想hrīḥ（種子字）為紅玻璃色，以此引導他們進入蓮花部族。或者自身化身進入這些物類之中，成為它們的首領，以獲得殊勝的果報。這真是低下卑劣且可悲的事情啊。

hrīḥ，讀音近似於紇哩（二合）。是阿彌陀佛蓮花部的種子字。觀想此字，具有強大的神力作用。

《修西聞見錄》卷七（終）

【English Translation】 English version: Loving mice and dogs, it is regrettable that this love cannot be extended. For the sake of the beloved beings, visualize the seed syllable hrīḥ (seed syllable) as being the color of red glass, in order to guide them into the lotus family. Or transform oneself into these creatures, becoming their leader, in order to obtain supreme karmic rewards. This is truly base, inferior, and pitiable.

hrīḥ, pronounced similarly to hē lī (two combined syllables). It is the seed syllable of Amitābha's (Amitābha Buddha) lotus family. Contemplating it possesses great divine power and effect.

Xiuxī Wenjian Lu (Record of What Was Seen and Heard in Xiuxi) Volume 7 (End)