X88n1657_善女人傳
卍新續藏第 88 冊 No. 1657 善女人傳
題善女人傳偈
菩薩戒優婆塞 彭際清 述
我觀諸世間 常自寂滅相 云何幻化中 乃生男女根 譬如太虛空 捏目出狂華 是華不可取 從汝妄想生 妄想入輪迴 劫劫自纏縛 一念忽自覺 了妄本無從 虛空亦強名 狂華竟何有 佛昔呵女人 具足諸妖穢 其有染著者 患乃甚牢獄 如何世間人 彼彼互貪愛 負重沒淤泥 至死不得出 又如蟻循環 不離一磨地 我今發苦口 普勸諸女人 了知受生因 貪愛為其本 本從貪愛生 復從貪愛死 正爾貪愛時 唸唸常滅盡 自身且不有 何況他人身 從今發大心 歸命無上士 常轉大乘經 如說勤修行 其有過量人 爆破無明惑 頓入佛知見 漸凈諸餘習 更有異方便 專念阿彌陀 托質妙蓮華 疾得不退轉 諸經具開演 諸祖共提持 惟彼女中豪 獲是清凈果 如何大丈夫 甘作行屍肉 我今述此傳 輾轉廣流通 普勸諸有情 永斷輪迴本 南無佛陀耶 同生極槳國
善女人傳發凡
傳居士者。不列人王。原以九五之尊。不得下伍臣庶。其宏護
【現代漢語翻譯】 現代漢語譯本 題善女人傳偈
菩薩戒優婆塞（Upasaka，男居士）彭際清 述
我觀察這世間，常常是寂靜滅絕的景象。為何在這虛幻變化之中，會產生男女的形體？這就像在太空中，揉眼睛而出現虛幻的狂花。這些狂花是不可取的，它們是從你的妄想中產生的。妄想使你進入輪迴，生生世世自我纏縛。一旦忽然覺悟，明白妄想本無根源。虛空也只是勉強安立的名稱，狂花又有什麼實在的呢？佛陀過去呵斥女人，說她們具備各種妖媚污穢，如果有人迷戀她們，那禍患比牢獄還要可怕。為什麼世間的人們，彼此互相貪戀愛慕，揹負重擔沉沒在污泥中，直到死亡也無法脫身？又像螞蟻循環往復，離不開同一個磨盤。我現在苦口婆心地勸告各位女人，要明白受生的原因，貪愛是它的根本。從貪愛而生，又從貪愛而死。正在貪愛的時候，唸唸都在生滅變化。自身尚且不存在，更何況他人的身體？從今以後發起大愿，歸命于無上的佛陀，經常誦讀大乘經典，按照經中所說勤奮修行。其中有超越常人的人，能夠爆破無明的迷惑，立刻進入佛的知見，逐漸凈化各種習氣。還有一種特別的方便法門，就是專心念誦阿彌陀佛（Amitabha），寄託于極樂世界的蓮花之中，迅速得到不退轉的境界。各種經典都詳細地開示，歷代祖師共同提倡。只有她們這些女子中的豪傑，才能獲得這種清凈的果報。為什麼大丈夫們，甘願做行屍走肉？我現在撰寫這部傳記，輾轉廣泛地流傳，普遍勸告各位有情眾生，永遠斷除輪迴的根本。南無佛陀耶（Namo buddhaya，皈依佛），共同往生極樂世界。
善女人傳發凡
傳中只記載居士，不列入人王。因為九五之尊，不得屈就於下等臣民，他們弘揚護持佛法的功德，自有史官記載，所以不在此贅述。
【English Translation】 English version Verse on Inscribing the Biographies of Virtuous Women
Composed by Peng Jiqing, a Bodhisattva-precept-receiving Upasaka (layman)
I observe all the worlds, constantly in a state of tranquil extinction. How is it that within this illusory transformation, the roots of male and female arise? It is like in the vast emptiness, rubbing the eyes produces hallucinatory flowers. These flowers are not to be grasped, they arise from your deluded thoughts. Deluded thoughts lead you into Samsara (輪迴, reincarnation), lifetimes entangling yourselves. If one suddenly awakens, realizing delusion has no origin. Even emptiness is just a forced name, what reality do the hallucinatory flowers have? The Buddha of old rebuked women, saying they possess all kinds of seductive impurities; those who become attached to them suffer worse than imprisonment. Why do people in the world, mutually crave and love each other, bearing heavy burdens sinking in the mud, unable to escape until death? It is like ants circling endlessly, never leaving the same grinding stone. I now speak with earnest sincerity, universally exhorting all women, to understand the cause of rebirth, craving is its root. Born from craving, and dying from craving. In the very moment of craving, thoughts are constantly ceasing and perishing. Even the self does not exist, how much less the body of another? From now on, generate great aspiration, take refuge in the unsurpassed Buddha, constantly recite the Mahayana Sutras (大乘經典), diligently practice as the Sutras say. Among them are those who surpass ordinary people, who can shatter the darkness of ignorance, instantly entering the Buddha's knowledge and vision, gradually purifying all remaining habits. There is also another expedient method, to single-mindedly recite Amitabha (阿彌陀佛), entrusting oneself to the wonderful lotus flower in the Land of Ultimate Bliss, quickly attaining non-retrogression. All the Sutras fully expound this, all the Patriarchs jointly uphold it. Only those heroines among women, attain this pure fruit. Why do great men, willingly become walking corpses? I now compose this biography, to widely circulate it, universally exhorting all sentient beings, to forever sever the root of Samsara (輪迴). Namo Buddhaya (南無佛陀耶, Homage to the Buddha), together be reborn in the Land of Ultimate Bliss.
Preface to the Biographies of Virtuous Women
This biography only records Upasikas (居士, lay Buddhist), not including kings. Because the noble status of kings should not be compared to ordinary subjects, their merits in propagating and protecting the Dharma are already recorded by historians, so they are not repeated here.
三寶。深契一乘者。具載列代史書及佛祖統紀中。事蹟昭然。不須繁述。至累朝妃后。雖體近至尊。然無成代終。義均臣道。又其事蹟。多在顯晦之間。故於此書。表而出之。以為居高者勸。
佛祖統紀載隋獨孤皇后。䖍修凈業。臨終異香滿室。光明如雲。向西而去。予考隋書。稱后性妒忌。有宮人得幸者。陰殺之。夫慈心不殺。為凈業第一。殺業不除。安望往生。又其事未詳所出。恐系流傳之誤。削之。
葉小鸞事蹟近神異。而其理至常。無可疑者。且舍仙趨佛。慧力卓然。審戒答辭。真實懺悔。或僅以六朝儷語當之。失其旨矣。至其自度度人。一以割愛為本。擒賊擒王。具有丈夫作略。有志出世者。於此急須著眼。
諸書所載。感應事蹟。每經引用。遞有增加。寖失其本。今一以原書為據。但削其繁文。易其俚句。俾毋傷體要而止。若乃文過其質。以偽亂真。蹈稗官小說之習。吾所不敢。
傳中所採。如冥祥記。報應記。凈土節要諸書。俱未見完本。雜出於太平廣記。瑯環記中。今悉標原書之名。識所自也。其他可以類推。
宗門言句。俱從自性中流出。非思量分別之所能解。閱者於此有疑。但當深參力究。自有契入。不可便懷退息。或強生證解。誤謗般若。永斷善根。所關非細
【現代漢語翻譯】 現代漢語譯本 三寶（佛、法、僧）。深契一乘（佛教最高教義）者，具載於歷代史書及《佛祖統紀》中，事蹟昭然，不須繁述。至於歷朝妃后，雖身份尊貴，然無從代替君王終其一生，在道義上與臣子相同。又她們的事蹟，多在顯赫與隱晦之間，故於此書，表彰而出，以為身居高位者勸誡。 《佛祖統紀》記載隋朝獨孤皇后，虔誠修習凈土法門，臨終時異香滿室，光明如雲，向西而去。我考證《隋書》，稱皇后生性妒忌，有宮人得寵者，暗中殺害。慈悲心不殺生，是凈業第一要務，殺業不除，怎能期望往生？又此事未經詳細考證出處，恐怕是流傳之誤，故刪去。 葉小鸞的事蹟近乎神異，而其理至為平常，無可懷疑。且捨棄成仙而趨向佛法，慧力卓然。審戒時的回答，真實的懺悔，如果僅以六朝時期的華麗辭藻看待，就失去了其真意。至於她自度度人，一以割捨愛慾為根本。擒賊先擒王，具有大丈夫的氣概和謀略。有志於出世修行的人，對此急需著眼。 諸書中記載的感應事蹟，每經引用，遞相增加，逐漸失去其本來面目。現在一律以原書為依據，只刪除其中的繁瑣文字，改變其中的粗俗語句，使之不損害其主要內容而已。至於文辭超過內容，以虛假擾亂真實，效仿稗官小說的習氣，我不敢這樣做。 傳中所採用的，如《冥祥記》、《報應記》、《凈土節要》等書，都未見完整版本，雜出於《太平廣記》、《瑯環記》中，現在全部標明原書的名稱，以示其出處。其他情況可以依此類推。 宗門（禪宗）的言句，都是從自性中流露出來的，不是思量分別所能理解的。閱讀者對此有疑問，只應當深入參究，自然會有契入。不可因此就心生退卻，或者強行解釋，錯誤地誹謗般若（智慧），永遠斷絕善根，這關係重大。
【English Translation】 English version The Three Jewels (Buddha, Dharma, Sangha). Those who deeply understand the One Vehicle (the highest teaching of Buddhism) are fully recorded in the historical books of past dynasties and the ' বৌদ্ধ祖統紀' (Comprehensive Record of the Lineage of Buddhas and Patriarchs), their deeds are evident and need not be elaborated upon. As for the imperial consorts of successive dynasties, although their status was supreme, they could not replace the emperor for life, and were morally equivalent to ministers. Moreover, their deeds often lie between prominence and obscurity, so they are highlighted in this book as a warning to those in high positions. The '佛祖統紀' (Comprehensive Record of the Lineage of Buddhas and Patriarchs) records that Empress Dugu of the Sui Dynasty (581-618) diligently cultivated the Pure Land practice. At the time of her death, the room was filled with unusual fragrance, and the light was like clouds, heading west. I examined the '隋書' (Book of Sui) and it stated that the Empress was jealous by nature, and secretly killed any palace women who gained favor. Compassionate mind and non-killing are the first priority of Pure Land practice. If the karma of killing is not eliminated, how can one hope to be reborn in the Pure Land? Moreover, the source of this matter is not known in detail, and it is feared that it is a mistake in transmission, so it is deleted. The deeds of Ye Xiaoluan are almost miraculous, but their principle is very ordinary and beyond doubt. Moreover, she abandoned immortality and turned to Buddhism, her wisdom and strength were outstanding. Her answers during the examination of precepts and her sincere repentance, if only regarded as ornate rhetoric of the Six Dynasties (222-589), would miss their true meaning. As for her self-liberation and liberating others, she fundamentally based it on relinquishing love and desire. To catch bandits, first catch the king, she possessed the courage and strategy of a great man. Those who aspire to renounce the world and cultivate should pay close attention to this. The responsive events recorded in various books, each time they are quoted, are incrementally increased, gradually losing their original appearance. Now, I will base everything on the original books, only deleting the redundant words and changing the vulgar sentences, so as not to damage their main content. As for embellishing the content, using falsehood to confuse the truth, and imitating the habits of unofficial novels, I dare not do so. The books adopted in the biography, such as '冥祥記' (Records of Mysterious Omens), '報應記' (Records of Retribution), and '凈土節要' (Essentials of the Pure Land), have not been seen in their complete versions, and are mixed in '太平廣記' (Extensive Records of the Taiping Era) and '瑯環記' (Records of the Jade Ring Mountain). Now, I have marked the names of the original books to indicate their sources. Other situations can be inferred by analogy. The words and phrases of the Zen school all flow from one's own nature and cannot be understood by thinking and discrimination. If readers have doubts about this, they should deeply investigate and study, and they will naturally have an insight. They must not retreat or force an explanation, falsely slandering Prajna (wisdom), and permanently cutting off the roots of goodness, which is a matter of great importance.
。慎之慎之。
善女人傳目錄捲上楊苕華紀氏魏氏女羅嶼妻費氏丁貴嬪王氏竇夫人豆盧氏博陵縣君崔氏烽子母(宋衎妻楊氏王從貴妹)龐行婆(靈照)煎茶婆鄭十三娘平田嫂賣餅婆凌行婆李行婆臺山婆何軫妻劉氏姚婆溫靜文妻燒庵婆陳道婆鐘離夫人任氏越國夫人王氏陳媼袁媼陳媼于媼王氏空室道人俞道婆覺庵道人明室道人寂壽道人善化婆張夫人黃氏秦國夫人計氏廣平郡夫人馮氏吳氏龔氏張氏女郭氏施氏王氏王百娘鄒氏李氏朱氏程氏王宜人陸氏項媼沈氏鐘婆梁氏女黃婆崔婆陶氏李氏盛媼黃媼王氏女樓氏朱媼裴氏女孫媼秦媼蔣十八妻沈媼孟氏陳氏胡媼周氏李氏女王迪功妻蔣氏女鄭氏周婆張夫人三空道人陳氏女卷下仁孝徐皇后夏雲英周氏女(裴應舉女)王安人張氏陶氏薛氏方氏陶氏徐氏許氏婦于媼王氏潘氏朱氏葉女氏彭山聖姑毛玨龍黃淑德王素娥施氏常氏女張氏祝氏(陳氏龔氏)張太宜人金氏黃氏仆母楊選一妻鐘氏吳氏女盧氏葉小鸞唐氏費氏李氏嚴氏黃太宜人李氏(范氏)劉淑吳氏聞氏女陳嫗呂童女龔氏徐氏張寡婦陸寡婦楊氏江氏超一子胡氏徐太宜人王氏淩氏(朱氏)余媼謝貞女顧天瑞妻陸氏(俞氏)曹氏楊媼施貞女陶善
No. 1657
善女人傳捲上
知歸子曰。自漢以上。傳列女者。大都
【現代漢語翻譯】 慎之又慎。
善女人傳目錄捲上：楊苕華、紀氏、魏氏女、羅嶼妻費氏、丁貴嬪、王氏、竇夫人、豆盧氏、博陵縣君崔氏、烽子母(宋衎妻楊氏、王從貴妹)、龐行婆(靈照)、煎茶婆、鄭十三娘、平田嫂、賣餅婆、凌行婆、李行婆、臺山婆、何軫妻劉氏、姚婆、溫靜文妻、燒庵婆、陳道婆、鐘離夫人、任氏、越國夫人王氏、陳媼、袁媼、陳媼、于媼、王氏、空室道人、俞道婆、覺庵道人、明室道人、寂壽道人、善化婆、張夫人、黃氏、秦國夫人計氏、廣平郡夫人馮氏、吳氏、龔氏、張氏女、郭氏、施氏、王氏、王百娘、鄒氏、李氏、朱氏、程氏、王宜人、陸氏、項媼、沈氏、鐘婆、梁氏女、黃婆、崔婆、陶氏、李氏、盛媼、黃媼、王氏女、樓氏、朱媼、裴氏女、孫媼、秦媼、蔣十八妻、沈媼、孟氏、陳氏、胡媼、周氏、李氏、女王迪功妻、蔣氏女、鄭氏、周婆、張夫人、三空道人、陳氏女。卷下：仁孝徐皇后、夏雲英、周氏女(裴應舉女)、王安人、張氏、陶氏、薛氏、方氏、陶氏、徐氏、許氏婦、于媼、王氏、潘氏、朱氏、葉女氏、彭山聖姑毛玨龍、黃淑德、王素娥、施氏、常氏女、張氏、祝氏(陳氏、龔氏)、張太宜人、金氏、黃氏、仆母、楊選一妻、鐘氏、吳氏女、盧氏、葉小鸞、唐氏、費氏、李氏、嚴氏、黃太宜人、李氏(范氏)、劉淑、吳氏、聞氏女、陳嫗、呂童女、龔氏、徐氏、張寡婦、陸寡婦、楊氏、江氏、超一子、胡氏、徐太宜人、王氏、淩氏(朱氏)、余媼、謝貞女、顧天瑞妻陸氏(俞氏)、曹氏、楊媼、施貞女、陶善。
No. 1657
善女人傳捲上
知歸子說：自從漢朝（公元前206年-公元220年）以上，記載列女的傳記，大都...
【English Translation】 Be cautious, be cautious.
Table of Contents of Biographies of Virtuous Women, Volume 1: Yang Qiaohua, Ji Shi, Daughter of Wei, Wife of Luo Yu Fei Shi, Consort Ding, Wang Shi, Lady Dou, Doulu Shi, Lady Cui of Boling County, Mother of Feng Zi (Yang Shi, wife of Song Kan, younger sister of Wang Conggui), Granny Pang Xing (Lingzhao), Tea-brewing Granny, Zheng Shisan Niang, Aunt Ping Tian, Cake-selling Granny, Ling Xing Po, Li Xing Po, Granny Tai Shan, Liu Shi, wife of He Zhen, Granny Yao, Wife of Wen Jingwen, Nunnery-burning Granny, Chen Dao Po, Lady Zhongli, Ren Shi, Lady Wang of Yue State, Chen Ao, Yuan Ao, Chen Ao, Yu Ao, Wang Shi, Recluse of Empty Room, Yu Dao Po, Jue'an Dao Ren, Ming Shi Dao Ren, Ji Shou Dao Ren, Shan Hua Po, Lady Zhang, Huang Shi, Lady Ji of Qin State, Lady Feng of Guangping Prefecture, Wu Shi, Gong Shi, Daughter of Zhang, Guo Shi, Shi Shi, Wang Shi, Wang Bai Niang, Zou Shi, Li Shi, Zhu Shi, Cheng Shi, Wang Yiren, Lu Shi, Aunt Xiang, Shen Shi, Granny Zhong, Daughter of Liang, Granny Huang, Cui Po, Tao Shi, Li Shi, Sheng Ao, Huang Ao, Daughter of Wang, Lou Shi, Zhu Ao, Daughter of Pei, Sun Ao, Qin Ao, Wife of Jiang Shiba, Shen Ao, Meng Shi, Chen Shi, Hu Ao, Zhou Shi, Li Shi, Lady Wang, Wife of Di Gong, Daughter of Jiang, Zheng Shi, Zhou Po, Lady Zhang, San Kong Dao Ren, Daughter of Chen. Volume 2: Empress Renxiao Xu, Xia Yunying, Daughter of Zhou (Daughter of Pei Yingju), Wang Anren, Zhang Shi, Tao Shi, Xue Shi, Fang Shi, Tao Shi, Xu Shi, Wife of Xu, Yu Ao, Wang Shi, Pan Shi, Zhu Shi, Ye Nushi, Holy Maiden Mao Jue Long of Pengshan, Huang Shude, Wang Su'e, Shi Shi, Daughter of Chang, Zhang Shi, Zhu Shi (Chen Shi, Gong Shi), Zhang Tai Yiren, Jin Shi, Huang Shi, Servant Mother, Wife of Yang Xuan Yi, Zhong Shi, Daughter of Wu, Lu Shi, Ye Xiaoluan, Tang Shi, Fei Shi, Li Shi, Yan Shi, Huang Tai Yiren, Li Shi (Fan Shi), Liu Shu, Wu Shi, Daughter of Wen, Chen Yu, Lu Tongnu, Gong Shi, Xu Shi, Zhang Widow, Lu Widow, Yang Shi, Jiang Shi, Chao Yizi, Hu Shi, Xu Tai Yiren, Wang Shi, Ling Shi (Zhu Shi), Yu Ao, Xie Zhennu, Wife of Gu Tianrui Lu Shi (Yu Shi), Cao Shi, Yang Ao, Shi Zhennu, Tao Shan.
No. 1657
Biographies of Virtuous Women, Volume 1
Zhiguizi says: Since the Han Dynasty (206 BC - 220 AD), biographies of exemplary women have mostly...
以婦順為先。至其後而卓絕瑰異之行乃閑出。推其志節。皎如冰霜。殆將乘罡風。御顥氣。而翱翔乎清都者耶。夫誠欲斷生死流。登涅槃岸。必當棲神寂泊之場。高蹈人天之表。是非夙植凈因。堅固誓願者。未有不退然自畫者也。予既集居士傳。已而為二女子授諸大乘經。因續采古今諸善女人得入法流者。凡百三十許人。合為傳。授二女子。俾傳而習之。
楊苕華
晉東莞楊德慎女也。少有才貌。許字同郡人王晞。未及行。苕華父母相繼沒。晞亦喪母。忽悟無常。即舍俗出家。改名僧度。苕華服畢。乃與度書。謂髮膚不可毀傷。宗祀不可頓廢。宜顧世教。改遠志。佐盛明之代。休祖考之靈。慰神人之愿。並贈詩五章。其一云。人生一世間。飄若風過牖。川上有餘吟。日斜思鼓缶。清音可娛耳。滋味可適口。羅紈可飾軀。華冠可耀首。安事自翦削。耽空以害有。不道妾區區。愿言恤爾後。度答書云。夫事君以治一國。未若宏願以濟萬邦。事親以成一家。未若宏道以濟三界。但吾德不及遠。未能兼被。以此為愧。然積簣成山。亦冀從微之著也。且被袈裟。振錫杖。飲清流。味般若。雖王公之服。八珍之膳。鏗鏘之聲。煒耀之飾。不與易也。若能懸契。則同期于泥洹矣。又報詩五章。以申己志。苕華感悟。亦秉
【現代漢語翻譯】 現代漢語譯本：以女子的順從為首要。等到後來，她卓爾不群、瑰麗奇異的行為才逐漸顯現出來。推究她的志向和節操，像冰霜一樣皎潔。大概將要乘著罡風，駕馭清氣，而在清虛的天界翱翔吧。如果真的想要斷絕生死輪迴，登上涅槃的彼岸，必定應當寄託精神于寂靜清凈的場所，高超出離人世間的一切。如果不是早就種下清凈的因，具有堅固的誓願，沒有不退縮而自我設限的。我既然已經編撰了《居士傳》，又為兩個女子傳授了諸部大乘經典，因此繼續蒐集古今各位善良女子得以進入佛法之流的事蹟，總共一百三十多人，合編成傳，授予這兩個女子，讓她們傳習。
楊苕華
是晉朝（公元266-420年）東莞人楊德慎的女兒。年少時就很有才華和美貌，許配給同郡人王晞。還沒來得及成婚，苕華的父母相繼去世，王晞也喪了母親。忽然醒悟到世事無常，於是捨棄世俗出家，改名為僧度。苕華服喪期滿后，就給僧度寫信，說頭髮和面板不可毀壞損傷，宗廟祭祀不可輕易廢棄，應該顧念世俗的教化，改變遠離塵世的志向，輔佐聖明時代，安息祖先的靈魂，慰藉神靈和人們的願望。並贈送詩五章，其中一章說：『人生在世間，飄忽如風吹過窗戶。川上有歌吟，日落思念敲擊瓦盆。清音可以娛樂耳朵，美味可以滿足口腹，羅紈可以裝飾身體，華麗的帽子可以照耀頭顱。為何要自己剪髮，沉迷於空虛而損害實有？不是我說我區區之見，希望你能顧念你的後代。』僧度回信說：『用治理一個國家來事奉君主，不如用宏大的誓願來救濟萬邦。用成就一個家庭來侍奉父母，不如用弘揚佛道來救濟三界。只是我的德行不夠深遠，不能兼顧一切，因此感到慚愧。然而積土成山，也希望從微小之處開始有所成就。況且披著袈裟，拿著錫杖，飲用清澈的泉水，品嚐般若的滋味，即使是王公的服飾，珍貴的食物，鏗鏘的音樂，華麗的裝飾，也不與我交換。如果能夠心意相通，那麼就期許在涅槃中相會吧。』又回贈詩五章，來表明自己的志向。苕華深受感動和啓發，也秉持著...
【English Translation】 English version: Taking a woman's obedience as primary. It is only later that her outstanding and extraordinary conduct gradually emerges. Examining her aspirations and integrity, they are as pure as ice and frost. She is likely to ride the strong wind, control the pure energy, and soar in the clear heavens. If one truly desires to sever the cycle of birth and death and reach the shore of Nirvana, one must entrust one's spirit to a place of stillness and purity, transcending all things in the human world. If one has not planted pure causes long ago and possesses firm vows, there will be no one who does not shrink back and limit themselves. Since I have already compiled the 'Biographies of Laymen,' and have taught the various Mahayana sutras to two women, I have continued to collect the deeds of virtuous women throughout history who have entered the stream of Dharma, totaling over one hundred and thirty people, compiling them into a biography, and entrusting it to these two women, so that they may transmit and study it.
Yang Tiaohua
Was the daughter of Yang Deshen of Dongguan during the Jin Dynasty (266-420 AD). She was talented and beautiful from a young age, and was betrothed to Wang Xi, a man from the same county. Before they could marry, Tiaohua's parents passed away one after another, and Wang Xi also lost his mother. Suddenly realizing the impermanence of life, he abandoned the secular world and became a monk, changing his name to Sengdu. After Tiaohua completed her mourning period, she wrote a letter to Sengdu, saying that hair and skin should not be damaged, and ancestral sacrifices should not be easily abandoned. He should consider secular teachings, change his ambition to leave the world, assist the enlightened era, pacify the souls of his ancestors, and comfort the wishes of gods and people. She also sent five poems, one of which said: 'Life in this world is fleeting like wind passing through a window. There is singing by the river, and at sunset, one thinks of drumming on a clay pot. Clear sounds can delight the ears, delicious flavors can satisfy the mouth, silk can adorn the body, and a beautiful hat can illuminate the head. Why cut off your hair and indulge in emptiness, harming what is real? I am not saying this from my humble perspective, but I hope you will consider your descendants.' Sengdu replied in a letter: 'Serving a ruler to govern a country is not as good as using great vows to save all nations. Serving parents to build a family is not as good as promoting the Dharma to save the three realms. However, my virtue is not far-reaching enough to encompass everything, so I feel ashamed. However, accumulating soil can form a mountain, and I hope to achieve something from small beginnings. Moreover, wearing a kasaya (monk's robe), carrying a staff, drinking clear spring water, and tasting the flavor of prajna (wisdom), I would not exchange it even for the clothes of princes, precious food, the sound of music, or gorgeous decorations. If we can have a meeting of minds, then let us look forward to meeting in Nirvana.' He also sent back five poems to express his aspirations. Tiaohua was deeply moved and inspired, and also held...
道以終身焉(高僧傳)。
紀氏
句容葛濟之妻。劉宋時人也。濟之為稚川后。世學仙術。紀氏獨心樂佛法。存誠不替。一日方織。仰首見云日開朗。空中清明。忽有寶蓋幡幢。自西方來。中擁一如來。金色晃耀。照徹雲表。紀氏停梭諦觀。中懷踴躍曰。經說無量壽佛。此其是耶。便頭面作禮。仍引濟之指示佛處。濟之但見半身。及諸幡蓋。俄而隱沒。於時鄉里老幼。咸共睹聞。從而歸佛者甚眾(冥祥記)。
魏氏女
梁郡人。其父兄皆修凈業。女亦篤志往生。無何化去。七日復甦。即升高座。誦無量壽經。既畢。下啟父言。兒去。便往無量壽國七寶池中。兒及父兄。各有一大蓮華。當生其內。惟母獨無。不勝此悲。故來相報。語訖而瞑。母自是亦奉法焉(冥祥記)。
羅玙妻費氏
𡩋蜀人。宋𡩋州刺史悅之女也。費氏少奉佛法。誦法華經數年。嘗得心疾。垂絕。語所親曰。吾誦經勤懇。宜有善祐。不遽死。既絕。復甦。自言見佛從牖間。垂手摩其胸。霍然病起。一堂男女。悉睹金光照室。異香馥然。玙從妹時來省疾。見是靈應。發深信心。終身齋戒。每以此事。化誘子侄焉(述異記)。
梁丁貴嬪
名令光。譙國人。生於樊城。有神光滿室。故以光名。相者云。
此女當大貴。齊永泰中。梁武帝臨襄陽。聞而納焉。時年十四。郗后性猜刻。貴嬪小心祗敬。未嘗有過謫。生子統。是為昭明太子。武帝即位。拜貴嬪。位在三夫人上。居顯陽殿。貴嬪姓仁恕。接馭群侍。皆得其歡心。不好華飾。器服無珍麗。及武帝宏佛教。貴嬪奉而行之。屏絕葷血。受戒日。甘露降於殿前。武帝所立經義。皆得其指歸。尤精維摩詰經。所受供賜。悉以充法事。普通七年薨。謚曰穆(梁書)。
王氏
隋時人。薛翁妻。僧頂蓋母也。讀誦諸經。勤修懺法。志求凈土。唐貞觀十一年。有疾。勤懇彌至。俄見床前有赤蓮華。大如五斛甕。已又見青蓮華。充滿一室。阿彌陀佛。觀音。勢至。降臨空中。其孫大興侍側。見佛身高大。迥出二菩薩上。良久乃隱。而王氏逝矣(續高僧傳)。
竇夫人豆盧氏
唐芮公寬之姊也。適陳國公。素修福業。初誦金剛般若經。至卷末。未盡一紙。忽苦頭痛。就寢。益甚。夫人自念儻死。遂不得終經。因起坐。令婢取火。久之不得。夫人方嘆惋。忽見有火自階入堂。直至臥內。去地三尺許。光明若晝。夫人驚喜。取經誦之。便竟卷末。頭痛亦愈。有頃。家人然燭至。其光即滅。自此日誦五遍以為常。后芮公將死。夫人往視。芮公謂曰。姊以誦經之福
【現代漢語翻譯】 現代漢語譯本： 這位女子應當大富大貴。齊永泰年間（公元493-494年），梁武帝在襄陽，聽說了她，就將她納入後宮。當時她十四歲。郗皇后生性猜忌刻薄，貴嬪小心謹慎恭敬，未曾有過失。生下兒子蕭統，就是後來的昭明太子。梁武帝即位后，封她為貴嬪，地位在三夫人之上，居住在顯陽殿。貴嬪天性仁慈寬厚，對待侍從，都能得到他們的歡心。不喜歡華麗的裝飾，器物服飾沒有珍奇華美的。等到梁武帝大力弘揚佛教，貴嬪也奉行佛教，斷絕葷腥。受戒那天，甘露降落在殿前。梁武帝所建立的經義，她都能領會其要旨。尤其精通《維摩詰經》。所接受的供養賞賜，全部用來做法事。普通七年（公元526年）去世，謚號為穆（《梁書》記載）。
王氏
隋朝時人。薛翁的妻子，僧頂蓋的母親。讀誦各種佛經，勤奮地修習懺悔之法，立志求生凈土。唐貞觀十一年（公元637年），生病，更加勤懇。忽然看見床前有紅色的蓮花，大如五斛的甕。不久又看見青色的蓮花，充滿整個房間。阿彌陀佛（Amitabha，西方極樂世界的教主），觀音（Avalokiteśvara，大慈大悲的菩薩）。勢至（Mahāsthāmaprāpta，光明智慧的菩薩）降臨在空中。她的孫子大興在旁邊侍奉，看見佛的身高非常高大，遠遠超過兩位菩薩。過了很久才隱去，而王氏去世了（《續高僧傳》記載）。
竇夫人豆盧氏
唐朝芮國公竇寬的姐姐。嫁給陳國公。一向修習福業。起初誦讀《金剛般若經》，到經卷末尾，還剩下一紙沒有讀完，忽然感到頭痛。就去睡覺，頭痛更加厲害。夫人心想如果死了，就不能讀完這部經了，於是起身坐起來，讓婢女取火。很久也沒有取來。夫人正在嘆息惋惜，忽然看見有火從臺階進入廳堂，一直到臥室裡，離地面三尺左右，光明如同白晝。夫人驚喜，拿起經書誦讀，就讀完了經卷末尾。頭痛也好了。過了一會兒，家人點著蠟燭來了，那火光就熄滅了。從此每天誦讀五遍作為常課。後來芮國公將要去世，夫人前去探望。芮國公說：『姐姐憑藉誦經的福報，』
【English Translation】 English version: This woman is destined for great wealth and honor. During the Yongtai period of the Qi Dynasty (493-494 AD), Emperor Wu of Liang, while in Xiangyang, heard of her and took her into his harem. She was fourteen years old at the time. Empress Xi was by nature suspicious and harsh, but the Noble Consort was careful, respectful, and had never committed any faults. She gave birth to a son, Xiao Tong, who later became Crown Prince Zhaoming. After Emperor Wu of Liang ascended the throne, he made her a Noble Consort, placing her above the three consorts, and she resided in the Xianyang Palace. The Noble Consort was by nature kind and generous, and she treated her attendants in a way that won their hearts. She did not like elaborate decorations, and her utensils and clothing were not precious or beautiful. When Emperor Wu of Liang vigorously promoted Buddhism, the Noble Consort also practiced Buddhism, abstaining from meat and strong-smelling vegetables. On the day she received the precepts, sweet dew descended in front of the palace. She could grasp the essence of the doctrines established by Emperor Wu of Liang. She was especially proficient in the Vimalakirti Sutra. All the offerings and rewards she received were used for Buddhist ceremonies. She passed away in the seventh year of the Putong era (526 AD), and her posthumous title was Mu (recorded in the Book of Liang).
Wang Shi
A person from the Sui Dynasty. The wife of Xue Weng and the mother of the monk Dinggai. She recited various Buddhist scriptures, diligently practiced repentance, and aspired to be reborn in the Pure Land. In the eleventh year of the Zhenguan era of the Tang Dynasty (637 AD), she fell ill and became even more diligent. Suddenly, she saw a red lotus flower in front of her bed, as large as a five-hu urn. Soon after, she saw a blue lotus flower filling the entire room. Amitabha (the lord of the Western Pure Land of Ultimate Bliss), Avalokiteśvara (the Bodhisattva of Great Compassion), and Mahāsthāmaprāpta (the Bodhisattva of light and wisdom) descended in the air. Her grandson, Daxing, was serving by her side and saw that the Buddha's height was very tall, far exceeding the two Bodhisattvas. After a long time, they disappeared, and Wang Shi passed away (recorded in the Continued Biographies of Eminent Monks).
Lady Doulu, wife of Dou
The elder sister of Dou Kuan, the Duke of Rui of the Tang Dynasty. She married the Duke of Chen. She had always cultivated meritorious deeds. Initially, she recited the Diamond Sutra, and when she reached the end of the scroll, with only one page remaining, she suddenly felt a headache. She went to bed, but the headache became even worse. The lady thought to herself that if she died, she would not be able to finish the sutra, so she got up and asked her maid to fetch fire. After a long time, the maid did not bring it. The lady was sighing and regretting when suddenly she saw a fire entering the hall from the steps, going straight to the bedroom, about three feet above the ground, with light as bright as day. The lady was pleasantly surprised, picked up the sutra, and recited it, finishing the end of the scroll. The headache also disappeared. After a while, the family members came with candles, and the light of the fire went out. From then on, she recited it five times a day as a regular practice. Later, when the Duke of Rui was about to die, the lady went to visit him. The Duke of Rui said, 'Sister, by virtue of the merit of reciting the sutra,'
。當享長壽。生好處也。夫人年八十而終(法苑珠林)。
博陵縣君崔氏
太原王處廉妻也。處廉官終汾州司馬。徙家蒲州河東。長子維。官至尚書右丞。次子縉。代宗朝為宰相。初河東僧普寂者。傳神秀之道。神秀既卒。詔普寂統其眾。開元中。奉敕居都城。嚴重寡言。梵行純白。封大照禪師。崔氏從學佛法。精勤修習。維因於藍田縣輞谷。筑堂奉母。既沒。維表請施莊為寺。云臣母故博陵縣君崔氏。師事大照禪師。三十餘歲。褐衣蔬食。持戒安禪。樂住山林。志求寂靜。臣遂於藍田縣營山居一所。草堂精舍。竹林果園。並是亡親宴坐之餘。經行之所。臣往丁兇釁。當即發心。愿為伽藍。永劫追福。又屬元聖中興。群生受福。臣至庸朽。得備周行。無以報恩。將何答施。愿獻如天之壽。長為率土之君。惟佛之力可憑。施寺之心轉切。敢以私情。冒觸天聽。伏乞施此莊為一小寺。兼望抽諸寺高行僧七人。精勤禪誦。齋戒住持。上報聖恩。下酬慈愛。無任懇款之至。詔從其請。寺名清源。崔氏墓在其西(唐書王右丞集陜西志)。
烽子母者
豐州人也。永泰中。烽子陷西蕃。母日誦金剛經。禱于佛前。愿子生還。烽子得近贊普子。為之執纛。一日賜與酪肉。悲泣不食。問其故。云。家有老母。
【現代漢語翻譯】 現代漢語譯本：當享受長壽，生於好的地方。這位夫人在八十歲時去世（出自《法苑珠林》）。
博陵縣君崔氏
是太原王處廉的妻子。王處廉官至汾州司馬。後來全家遷居到蒲州河東。長子王維，官至尚書右丞。次子王縉，在代宗朝（762年-779年）擔任宰相。當初河東有個僧人名叫普寂，傳授神秀的禪法。神秀去世后，皇帝下詔讓普寂統領他的僧眾。開元（713年-741年）年間，奉皇帝的命令居住在都城，他為人莊重寡言，修行純潔。被封為大照禪師。崔氏跟隨他學習佛法，精勤修習。王維因此在藍田縣的輞谷，建造廳堂供養母親。母親去世后，王維上表請求將莊園捐獻為寺廟，奏疏中說：『我的母親，原博陵縣君崔氏，師從大照禪師三十多年，身穿粗布衣，吃素食，持守戒律，安於禪定，喜歡居住在山林，立志追求寂靜。我因此在藍田縣營建了一處山居，有草堂精舍，竹林果園，都是亡母宴坐休息和經行的地方。我遭逢不幸，因此發心，願意將此地建為伽藍（僧伽藍摩的簡稱，意為僧眾居住的園林），永遠追念先人的恩德。又逢元聖（指唐玄宗）中興，百姓都蒙受福祉。我雖然平庸衰朽，能夠參與其中，無以報答皇恩，將用什麼來報答施捨呢？願意獻上如天一般長久的壽命，長久地為天下的君主祈福。只有憑藉佛的力量可以依靠，所以施捨寺廟的心意更加迫切。冒昧地以私情，驚動皇上的聽聞。懇請將這個莊園施捨為一座小寺廟，並希望從各寺廟中選拔七位品行高尚的僧人，精勤禪誦，齋戒主持，上報聖恩，下酬慈愛。』懇切之情無以言表。皇帝下詔同意了他的請求。寺廟的名字叫清源寺。崔氏的墓就在寺廟的西邊（出自《唐書·王右丞集·陜西志》）。
烽子母
是豐州人。永泰（765年-766年）年間，烽子被西蕃俘虜。他的母親每天誦讀《金剛經》，在佛前祈禱，希望兒子能夠生還。烽子得以接近贊普（吐蕃君主）的兒子，為他執纛（古代儀仗中的旗幟）。有一天，贊普的兒子賜給他酪肉，他悲傷哭泣不肯吃。問他原因，他說：『家裡有年邁的母親。』
【English Translation】 English version: One will enjoy longevity and be born in a good place. This lady passed away at the age of eighty (from Fayuan Zhulin).
The Lady Cui of Boling County
Was the wife of Wang Chulian of Taiyuan. Wang Chulian's official position was Sima of Fenzhou. Later, the whole family moved to Hedong in Puzhou. The eldest son, Wang Wei, rose to the position of Right Vice Minister of the Ministry of Appointments. The second son, Wang Jin, served as Prime Minister during the Daizong reign (762-779 AD). Initially, there was a monk named Puji in Hedong who transmitted the teachings of Shenxiu. After Shenxiu passed away, the emperor issued an edict for Puji to lead his monastic community. During the Kaiyuan era (713-741 AD), he resided in the capital city by imperial order. He was solemn and taciturn, with pure conduct. He was honored as Great Illumination Chan Master. Lady Cui followed him to study the Buddha's teachings, diligently practicing. Wang Wei, therefore, built a hall in Wang Valley, Lantian County, to support his mother. After her death, Wang Wei submitted a memorial requesting that the estate be donated as a temple, stating: 'My mother, formerly Lady Cui of Boling County, studied with Great Illumination Chan Master for more than thirty years, wearing coarse clothing and eating vegetarian food, upholding the precepts and dwelling in meditation, enjoying living in the mountains and forests, and aspiring to tranquility. Therefore, I built a mountain residence in Lantian County, with thatched halls and quiet chambers, bamboo forests and orchards, all places where my deceased mother rested and walked. I encountered misfortune, and therefore made a vow to build this place into a Sangharama (a monastery), to forever commemorate the kindness of my ancestors. Moreover, we are in the era of the Yuan Sheng (referring to Emperor Xuanzong) restoration, and the people are blessed. Although I am mediocre and declining, I am able to participate in it, and I have no way to repay the imperial grace. What shall I use to repay the giving? I wish to offer a life as long as the heavens, to pray for the ruler of the land for a long time. Only the power of the Buddha can be relied upon, so the intention to donate the temple is even more urgent. I presume to disturb the imperial hearing with private feelings. I beg to donate this estate as a small temple, and I also hope to select seven monks of high conduct from various temples, to diligently practice Chan meditation, observe the precepts, and maintain the temple, to repay the imperial grace above and to requite the loving-kindness below.' The sincerity is beyond words. The emperor issued an edict agreeing to his request. The name of the temple is Qingyuan Temple. Lady Cui's tomb is located to the west of the temple (from Tang Shu Wang Youcheng Ji Shaanxi Zhi).
Feng Zi's Mother
Was a person from Fengzhou. During the Yongtai era (765-766 AD), Feng Zi was captured by the Western Tibetans. His mother recited the Diamond Sutra every day, praying before the Buddha, hoping that her son would return alive. Feng Zi was able to get close to the son of the Tsenpo (Tibetan ruler), serving as his flag bearer. One day, the Tsenpo's son gave him cheese and meat, but he wept sadly and refused to eat. When asked why, he said, 'I have an elderly mother at home.'
夜頻夢見不得歸省。是以悲耳。贊普子憐之。因私語之曰。蕃法嚴。無放還例。我與汝馬二匹。汝從間道遁歸可也。烽子得馬馳騁。馬力竭死。遂徒行。夜走沙磧中。為刺傷足。痛甚。忽風吹紙卷過其前。取以裹足。創痛頓平。母一日取經。忽裂去數幅。及子還家。脫裹創紙。視之。則裂去之經也。皆大驚歎以為神。宋衎妻楊氏者。江淮人也。衎為鹽鐵院書手。有押綱者邀與俱北。其妻阻之。不從。猝遇暴風。舟盡覆。衎入水。得一束藁。乘之達岸。抱囊謝曰。吾之餘生。爾所賜也。負而歸。行數里宿一店。及旦。解藁曝之。中有一竹筒。開之。則金剛經在焉。有一老母謂曰。此汝妻所誦經也。衎還傢俱言其事。妻曰。信。自君行后。即顧人書此經。持誦甚力。比來失去者已十日矣。內有訛字。別請一僧注入。尚可驗也。啟經視之。果然。遣人復詣河濵。跡店與老母。都無有矣。其後數歲。相國鄭絪為東都留守。召衎及妻。詢以始末。因求其經。供之府中。官其男。月給錢五千。貞元中。又有王從貴妹者。公安人。常持金剛經。未嫁也。忽暴死。埋之三日。家人省墓。聞呻吟聲。發視面如生。鼻間微有氣。遂舁歸。數日能言。云冥官以女有持經功德。故放還。從貴為人道之如此(酉陽雜俎報應記)。
龐行婆者
【現代漢語翻譯】 現代漢語譯本 夜裡常常夢見不能回家探親，因此感到悲傷。贊普（吐蕃王）的兒子同情他，就私下對他說：『吐蕃的法律很嚴格，沒有放人回家的先例。我給你兩匹馬，你可以從小路逃回去。』烽子（唐朝邊境守兵）得到馬後飛奔，馬力耗盡而死，於是只好徒步而行。夜晚在沙漠中行走，被刺傷了腳，疼痛難忍。忽然一陣風吹來一個紙卷到他面前，他撿起來包住腳，傷痛立刻減輕。他的母親有一天取經書，忽然撕去了幾頁。等到兒子回到家，解開裹腳的紙，一看，正是撕去的那幾頁經書。全家都非常驚訝，認為這是神蹟。宋衎的妻子楊氏，是江淮人。宋衎是鹽鐵院的書手，有押運鹽綱的人邀請他一起北上，他的妻子勸阻他，他不聽。突然遇到暴風，船全部翻覆。宋衎落入水中，得到一捆稻草，乘著它到達岸邊。他抱著稻草感謝說：『我的餘生，是您所賜予的。』揹著稻草回家，走了幾里路住進一家旅店。到了早晨，解開稻草晾曬，裡面有一個竹筒，打開一看，是《金剛經》在裡面。有一位老婦人說：『這是你妻子所誦讀的經書。』宋衎回家后把事情全部告訴了妻子，妻子說：『是真的。自從你走後，我就請人抄寫這部經，持誦得很勤奮。最近丟失的已經有十天了。裡面有錯字，另外請一位僧人補入，還可以驗證。』打開經書一看，果然如此。派人再次前往河邊，尋找旅店和老婦人，都無影無蹤了。這之後幾年，相國鄭絪擔任東都留守，召見宋衎和他的妻子，詢問事情的始末，於是請求得到那部經書，供奉在府中，授予他的兒子官職，每月供給錢五千。貞元（785-805）年間，又有王從貴的妹妹，是公安人，常常持誦《金剛經》，還沒有出嫁。忽然暴死，埋葬了三天。家人去墓地祭掃，聽到**的聲音，挖開一看，面色如生，鼻間還有微弱的氣息，於是擡回家中。幾天後能說話了，她說冥官因為她有持經的功德，所以放她還陽。王從貴把這件事告訴了別人，就是這樣（《酉陽雜俎·報應記》）。 龐行婆
【English Translation】 English version He often dreamed of not being able to return home to visit his family, and was therefore saddened. The son of the Tsanpo (Tibetan king) pitied him and privately said to him, 'The laws of Tibet are strict, and there is no precedent for letting people return home. I will give you two horses, and you can escape back by a side road.' The beacon soldier (Tang dynasty border guard) got the horses and galloped away, but the horses died of exhaustion, so he had to walk on foot. He walked in the desert at night and was stabbed in the foot, causing him great pain. Suddenly, a gust of wind blew a roll of paper in front of him. He picked it up and wrapped it around his foot, and the pain immediately lessened. One day, his mother took a scripture and suddenly tore off several pages. When her son returned home, he unwrapped the paper from his foot and saw that it was the torn pages of the scripture. The whole family was very surprised and thought it was a miracle. Yang, the wife of Song Kan, was from Jianghuai. Song Kan was a clerk in the Salt and Iron Commission. Someone escorting a salt shipment invited him to go north with them, but his wife dissuaded him, and he did not listen. Suddenly, they encountered a storm, and all the ships capsized. Song Kan fell into the water and found a bundle of straw, which he rode to the shore. He hugged the straw and thanked it, saying, 'My remaining life is given by you.' He carried the straw home and stayed at an inn after walking several miles. In the morning, he untied the straw to dry it and found a bamboo tube inside. When he opened it, there was the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) inside. An old woman said, 'This is the scripture that your wife recites.' Song Kan returned home and told his wife everything. His wife said, 'It's true. Since you left, I have been asking people to copy this scripture and reciting it diligently. It has been ten days since the last one was lost. There are some incorrect characters in it, and another monk was asked to add them, which can still be verified.' He opened the scripture and saw that it was indeed so. He sent someone to the river again to look for the inn and the old woman, but they were nowhere to be found. Several years later, Chancellor Zheng Yin served as the Eastern Capital Garrison Commander and summoned Song Kan and his wife to inquire about the whole story. He then requested to have the scripture and enshrined it in his mansion, granting his son an official position and giving him five thousand coins per month. During the Zhenyuan (785-805) era, there was also Wang Conggui's sister, who was from Gong'an. She often recited the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) and was not yet married. Suddenly, she died suddenly and was buried for three days. Her family went to the grave to pay their respects and heard a ** sound. They dug it up and saw that her face was as if she were alive, and there was a faint breath in her nose. So they carried her home. After a few days, she could speak and said that the underworld officials had released her because she had the merit of reciting the scripture. Wang Conggui told others about this, and that's how it is (from Youyang Zazu: Records of Retribution). Pang Xingpo
襄陽居士襄蘊妻也。居士自參石頭。深達祖道。已而還家。為妻子說法。婆與女靈照。一時頓悟。機鋒迅捷。一日婆入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后。曰。迴向了也。便出去。丹霞來訪居士。見靈照方洗菜。丹霞問居士在否。靈照放下菜籃。斂手而立。丹霞又問。靈照提籃便行。歸呈似居士。居士曰。赤土搽朱奶。居士與靈照同賣漉籬。居士下橋撲地。靈照亦隨倒。居士曰。作么。靈照曰。見爺倒地。特地相扶。居士將入滅。謂靈照曰。視日早晚。及午以報。靈照出戶遽報曰。日已中矣。而有蝕也。居士避席臨窗。靈照乃據榻趺坐而逝。居士拾薪燔之。頃之亦逝。或走告婆。婆曰。這癡女兒與無知老漢。不報而去。何忍也。因住告子。子方劚畬。釋鋤應曰。嗄。視之立而化矣。茶毗畢。婆遍詣鄉閭告別。不知所終(傳燈錄龐居士語錄)。
煎茶婆者
不知何許人也。麻谷南泉偕一僧將之徑山。路與婆遇。問徑山路向甚處去。婆曰。驀直去。麻谷曰。前頭水深。過得否。婆曰。不濕腳。又言。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。又言。禾好香。婆曰。沒氣息。問婆住甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。𢹂盞三。謂曰。和尚有神通者。即吃此茶。
【現代漢語翻譯】 現代漢語譯本 襄陽居士（指龐蘊，740-808）的妻子。龐蘊居士曾向石頭希遷禪師學習，深刻領悟了禪宗的真諦。之後他回到家中，為妻子和女兒說法。他的妻子和女兒靈照，一時之間都頓悟了。她們的機鋒非常敏捷。有一天，龐婆去鹿門寺齋僧。維那請她開示佛法要旨。龐婆拿起梳子插在髮髻後面，說：『迴向完畢了。』然後就離開了。丹霞禪師來拜訪龐蘊居士，看見靈照正在洗菜。丹霞問：『居士在嗎？』靈照放下菜籃，恭敬地站立。丹霞又問。靈照提起菜籃就走了。回去后，靈照把這件事告訴了龐蘊居士。居士說：『赤土搽朱奶。』龐蘊居士和靈照一起賣漉籬（一種過濾酒的器具）。龐蘊居士下橋時突然倒地。靈照也跟著倒下。居士問：『作么（做什麼）？』靈照說：『見爺（見父親）倒地，特地相扶。』龐蘊居士將要去世時，對靈照說：『看看太陽的時間，到中午時告訴我。』靈照出門后立刻回報說：『太陽已經到正中了，而且有日蝕。』居士避開座位，靠著窗戶。靈照於是佔據床榻，結跏趺坐而逝。居士拾起柴火焚燒了她。不久，居士也去世了。有人跑去告訴龐婆。龐婆說：『這癡女兒和無知老漢，不告而別就走了，怎麼忍心啊！』於是她去告訴兒子。兒子正在田里鋤地。放下鋤頭應道：『嗄（ā，語氣詞）。』一看，龐婆已經站著化掉了。火化完畢后，龐婆走遍鄉里告別，不知最終去了哪裡（出自《景德傳燈錄·龐居士語錄》）。
煎茶婆
不知道是什麼地方的人。麻谷禪師、南泉禪師和一個僧人一起前往徑山。在路上遇到了煎茶婆。問她：『去徑山的路怎麼走？』煎茶婆說：『一直走。』麻谷禪師說：『前面水很深，能過去嗎？』煎茶婆說：『不會濕腳。』又說：『岸上的稻子長得這麼好，水邊的稻子長得這麼弱。』煎茶婆說：『都被螃蟹吃掉了。』又說：『稻子真香啊。』煎茶婆說：『沒有氣息。』問煎茶婆住在哪裡。煎茶婆說：『就在這裡。』三人來到店裡。煎茶婆煮了一瓶茶，拿著三個茶杯，說：『和尚有神通的，就喝這茶。』
【English Translation】 English version She was the wife of Layman Pang Yun (740-808) of Xiangyang. Layman Pang had studied with Zen Master Shitou Xiqian and deeply understood the essence of Zen. Later, he returned home and preached to his wife and daughter. His wife and daughter, Lingzhao, had a sudden enlightenment at the same time. Their wit was very quick. One day, Pang's wife went to Lumentemple to offer a vegetarian feast to the monks. The head monk asked her to give instructions on the essence of the Dharma. Pang's wife picked up a comb and inserted it into her hair bun, saying, 'The dedication is complete.' Then she left. Zen Master Danxia came to visit Layman Pang and saw Lingzhao washing vegetables. Danxia asked, 'Is the Layman in?' Lingzhao put down the vegetable basket and stood respectfully. Danxia asked again. Lingzhao picked up the basket and left. After returning, Lingzhao told Layman Pang about this. The Layman said, 'Red earth smeared with vermilion milk.' Layman Pang and Lingzhao sold filters for wine together. Layman Pang fell to the ground while going down a bridge. Lingzhao also fell down with him. The Layman asked, 'What are you doing?' Lingzhao said, 'Seeing father fall to the ground, I specially came to help.' When Layman Pang was about to pass away, he said to Lingzhao, 'Check the time of the sun and tell me when it is noon.' Lingzhao went out and immediately reported, 'The sun is already at its zenith, and there is an eclipse.' The Layman avoided the seat and leaned against the window. Lingzhao then occupied the bed, sat in the lotus position, and passed away. The Layman gathered firewood and burned her. Soon after, the Layman also passed away. Someone ran to tell Pang's wife. Pang's wife said, 'This foolish daughter and ignorant old man, they left without saying goodbye, how can I bear it!' So she went to tell her son. The son was plowing in the field. He put down the hoe and replied, 'Ah (an interjection).' Looking at her, Pang's wife had already transformed while standing. After the cremation, Pang's wife went around the villages to say goodbye, and no one knows where she went in the end (from The Record of the Transmission of the Lamp and Sayings of Layman Pang).
The Tea-Brewing Woman
It is not known where she was from. Zen Master Magu, Zen Master Nanquan, and a monk were on their way to Mount Jing. They met the tea-brewing woman on the road. They asked her, 'Which way leads to Mount Jing?' The tea-brewing woman said, 'Go straight ahead.' Zen Master Magu said, 'The water is deep ahead, can we cross?' The tea-brewing woman said, 'You won't get your feet wet.' She also said, 'The rice on the bank grows so well, the rice by the water grows so weakly.' The tea-brewing woman said, 'They have all been eaten by crabs.' They also said, 'The rice smells so good.' The tea-brewing woman said, 'There is no breath.' They asked the tea-brewing woman where she lived. The tea-brewing woman said, 'Right here.' The three arrived at the shop. The tea-brewing woman brewed a pot of tea, took out three cups, and said, 'The monks who have supernatural powers can drink this tea.'
三人相顧間。婆曰。看老身自逞神通去也。即拈盞傾茶而去(傳燈錄)。
鄭十三娘者
不詳其里居。年十二。隨一師姑。參大溈禪師。師問這師姑甚麼住處。姑云。南臺江邊住。師喝出。又問鄭在甚處住。鄭近前叉手而立。師再問。鄭云。已呈似和尚了也。師云。去。鄭到法堂。師姑云。十三娘尋常道會禪。今日被大師問著。卻總無語。鄭曰。苦哉苦哉。作這個眼目。也道我行腳。脫取衲衣來。與十三娘著。鄭后舉似羅山。云。某甲恁么祗對。還得平穩也無。羅山云。不得無過。鄭云。過在甚處。羅山叱之。鄭云。錦上添花。保福與甘長老訪鄭。坐定。即問承聞十三娘參溈山是否。曰是。保福云。溈山遷化。向甚處去。鄭起身近床而立。甘曰。閑時說禪。口似懸河。何不道取。鄭曰。鼓這兩片皮。堪作甚麼。甘曰。不鼓這兩片皮。又堪作甚麼。鄭曰。合取狗口(傳燈錄)。
平田嫂者
平田岸禪師之嫂也。臨濟訪岸。路遇嫂在田使牛。臨濟問平田路向甚處去。嫂打牛一棒。曰。這畜生到處走。路也不識。臨濟又問平田路向甚處去。嫂曰。這畜生五歲。尚使不得。臨濟心語曰。異哉此人。便有抽釘拔楔之意。及見岸。岸問曾見我嫂也未。臨濟曰。已收下了也(傳燈錄)。
賣餅婆者
【現代漢語翻譯】 現代漢語譯本： 三人互相看著。老婦人說：『看我來展示一下神通。』隨即拿起茶盞傾倒茶水而去（《傳燈錄》）。 鄭十三娘 不清楚她的籍貫和住處。十二歲時，跟隨一位師姑（尼姑）參訪大溈禪師（溈山靈祐，唐代禪宗大師）。禪師問這位師姑住在哪裡。師姑說：『住在南臺江邊。』禪師呵斥她。又問鄭十三娘住在哪裡。鄭十三娘走上前，叉手而立。禪師再次問。鄭十三娘說：『已經呈給和尚您了。』禪師說：『去。』鄭十三娘回到法堂。師姑說：『十三娘平時說會禪，今天被大師問到，卻總說不出話。』鄭十三娘說：『苦啊苦啊，用這樣的眼光，也說我行腳參禪。脫下你的衲衣來，給十三娘穿。』鄭十三娘後來把這件事告訴羅山禪師（羅山道閑，唐代禪宗大師），說：『我這樣回答，還算穩妥嗎？』羅山禪師說：『並非沒有過失。』鄭十三娘問：『過失在哪裡？』羅山禪師呵斥她。鄭十三娘說：『錦上添花。』保福禪師（保福從展，唐代禪宗大師）與甘長老拜訪鄭十三娘，坐定后，就問：『聽說十三娘參訪過溈山禪師，是嗎？』回答說是。保福禪師問：『溈山禪師圓寂（遷化），到哪裡去了？』鄭十三娘起身走到床邊站立。甘長老說：『平時說禪，口若懸河，為什麼不說說看？』鄭十三娘說：『敲打這兩片皮（指嘴），能做什麼？』甘長老說：『不敲打這兩片皮，又能做什麼？』鄭十三娘說：『閉上狗嘴。』（《傳燈錄》）。 平田嫂 平田岸禪師（平田岸，生卒年不詳，唐代禪師）的嫂子。臨濟禪師（臨濟義玄，唐代禪宗大師）拜訪平田岸禪師，路上遇到嫂子在田里使喚牛。臨濟禪師問：『去平田的路怎麼走？』嫂子用鞭子打了一下牛，說：『這畜生到處亂走，路也不認識。』臨濟禪師又問：『去平田的路怎麼走？』嫂子說：『這畜生五歲了，還使喚不了。』臨濟禪師心想：『這個人真不簡單。』便有了抽釘拔楔（比喻解除束縛，開悟）的想法。等到見到平田岸禪師，平田岸禪師問：『你見過我嫂子了嗎？』臨濟禪師說：『已經收服她了。』（《傳燈錄》）。 賣餅婆
【English Translation】 English version: The three looked at each other. The old woman said, 'Watch me display my supernatural powers.' Then she picked up the teacup, poured out the tea, and left (Transmission of the Lamp). Zheng Shisan Niang (Thirteenth Daughter Zheng) Her place of origin is unknown. At the age of twelve, she followed a Shigu (Buddhist nun) to visit the Great Wei Zen Master (Weishan Lingyou, a Zen master of the Tang Dynasty). The master asked the Shigu where she lived. The Shigu said, 'I live by the Nantai River.' The master scolded her. Then he asked Zheng where she lived. Zheng stepped forward, clasped her hands, and stood there. The master asked again. Zheng said, 'I have already presented it to the Abbot.' The master said, 'Go.' Zheng returned to the Dharma Hall. The Shigu said, 'Thirteenth Daughter usually says she understands Zen, but today, when asked by the master, she is speechless.' Zheng said, 'How bitter, how bitter, with such eyes, you still say I am a wandering monk. Take off your kasaya (monk's robe) and give it to Thirteenth Daughter to wear.' Later, Zheng told this to Zen Master Luoshan (Luoshan Daoxian, a Zen master of the Tang Dynasty), saying, 'Was my response appropriate?' Zen Master Luoshan said, 'It was not without fault.' Zheng asked, 'Where was the fault?' Zen Master Luoshan scolded her. Zheng said, 'Gilding the lily.' Zen Master Baofu (Baofu Congzhan, a Zen master of the Tang Dynasty) and Elder Gan visited Zheng. After they sat down, they asked, 'We heard that Thirteenth Daughter visited Weishan Zen Master, is that so?' She replied yes. Zen Master Baofu asked, 'Where did Weishan Zen Master go after his death (migration)?' Zheng got up and stood near the bed. Elder Gan said, 'When you talk about Zen at leisure, your mouth is like a rushing river, why don't you say something?' Zheng said, 'What can these two pieces of skin (referring to the mouth) do?' Elder Gan said, 'If you don't beat these two pieces of skin, what can you do?' Zheng said, 'Shut your dog mouth.' (Transmission of the Lamp). Sister-in-law of Ping Tian She was the sister-in-law of Zen Master Ping Tian An (Ping Tian An, birth and death year unknown, a Zen master of the Tang Dynasty). When Zen Master Linji (Linji Yixuan, a Zen master of the Tang Dynasty) visited Ping Tian An, he met the sister-in-law in the field using an ox. Zen Master Linji asked, 'Which way to Ping Tian?' The sister-in-law hit the ox with a stick and said, 'This animal wanders everywhere and doesn't know the way.' Zen Master Linji asked again, 'Which way to Ping Tian?' The sister-in-law said, 'This animal is five years old and still can't be used.' Zen Master Linji thought to himself, 'This person is extraordinary.' He then had the intention of removing nails and pulling out wedges (metaphor for removing bondage and enlightenment). When he met Ping Tian An, Ping Tian An asked, 'Have you seen my sister-in-law?' Zen Master Linji said, 'I have already subdued her.' (Transmission of the Lamp). Cake-selling woman
不知何許人也。德山鑒禪師。初講金剛經。著青龍疏抄。聞南方禪席頗盛。意甚不平。將往化導。遂擔疏抄出蜀。路過澧陽。逢婆賣餅。遂買餅點心。婆問擔何書。云青龍疏抄。問講何經。曰金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。經言。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。師無語。遂往龍潭。參信禪師。頓悟心要。取其疏抄焚之(傳燈錄)。
凌行婆者
不詳其里居。嘗參浮杯禪師。問盡力道不得的句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。南泉曰。苦哉浮杯。被這老婆摧折一上。婆聞而笑曰。王老師猶少機關在。僧澄一過婆。問如何是南泉猶少機關在。婆乃哭曰。可悲可痛。澄一罔措。婆曰。會么。澄一合掌而立。婆曰。伎死禪和。如麻似粟。澄一舉似趙州。趙州曰。我若見這老婆。問教口啞。澄一曰。未審和尚怎生問他。趙州便打。澄一曰。為甚卻打某甲。趙州曰。似這伎死漢。不打何待。連下數棒。婆聞而笑曰。趙州合吃婆棒。或以告趙州。趙州哭曰。可悲可痛。婆聞合
【現代漢語翻譯】 現代漢語譯本： 不知他是哪裡人。德山鑒禪師，起初講解《金剛經》，著有《青龍疏抄》。聽說南方禪宗非常興盛，心裡很不服氣，打算前去教化引導。於是挑著《疏抄》離開四川，路過澧陽，遇到一位賣餅的婆婆，就買了餅來點心。婆婆問他挑的是什麼書，他說《青龍疏抄》。婆婆問他講解什麼經，他說《金剛經》。婆婆說：『我有一個問題，你如果答得上來，我就施捨點心給你，如果答不上來，就到別處去吧。《金剛經》上說：『過去心不可得，現在心不可得，未來心不可得。』不知道上座您要點哪個心？』德山鑒禪師無話可說。於是前往龍潭，參拜信禪師，頓時領悟了心要，取來《疏抄》燒掉了（出自《傳燈錄》）。
凌行婆，
不清楚她住在哪裡。曾經參拜浮杯禪師，問：『用盡全力也說不出的那句話，交付給誰？』浮杯禪師說：『浮杯沒有多餘的話。』凌行婆說：『還沒到浮杯，不妨先懷疑著。』浮杯禪師說：『另有長處，不妨拿出來。』凌行婆收起手哭著說：『蒼天之中又增添了冤屈。』浮杯禪師無話可說。凌行婆說：『說話不知偏正，理不識倒邪，為人處世就會招來禍患。』後來有僧人把這件事告訴南泉普愿禪師（748-835），南泉說：『可憐的浮杯，被這老婆婆摧折了一次。』凌行婆聽了笑著說：『王老師（南泉普愿禪師）還缺少一些機鋒。』僧人澄一經過凌行婆那裡，問：『如何是南泉猶少機關在？』凌行婆就哭了起來，說：『可悲可痛！』澄一不知所措。凌行婆說：『會了嗎？』澄一合掌站立。凌行婆說：『裝死的禪和子，多如麻，像粟米一樣。』澄一將此事告訴趙州從諗禪師（778-897），趙州說：『我如果見到這老婆婆，要問得她說不出話來。』澄一說：『不知道和尚您要怎麼問她？』趙州便打了他。澄一說：『為什麼卻打我？』趙州說：『像你這種裝死的傢伙，不打還等什麼？』連續打了好幾棒。凌行婆聽了笑著說：『趙州應該吃我幾棒。』有人把這話告訴趙州，趙州哭著說：『可悲可痛！』凌行婆聽了
【English Translation】 English version: It is not known where he was from. Chan Master Deshan Jian, initially lectured on the Diamond Sutra and wrote the 'Qinglong Commentary'. Hearing that the Chan school in the South was flourishing, he was very displeased and intended to go and teach. So he carried the 'Commentary' out of Sichuan, passing through Liyang, he met an old woman selling cakes and bought some for refreshment. The old woman asked what book he was carrying, and he said it was the 'Qinglong Commentary'. She asked what sutra he lectured on, and he said the Diamond Sutra. The old woman said, 'I have a question. If you can answer it, I will give you refreshments. If you cannot answer it, then go elsewhere. The sutra says, 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable.' I wonder which mind you, venerable monk, are refreshing?' Chan Master Deshan had nothing to say. So he went to Longtan and visited Chan Master Xin, and suddenly realized the essence of the mind, and took the 'Commentary' and burned it (from the 'Transmission of the Lamp').
Laywoman Lingxing,
It is not clear where she lived. She once visited Chan Master Fubei and asked, 'The sentence that cannot be spoken even with all one's strength, to whom is it entrusted?' Chan Master Fubei said, 'Fubei has no superfluous words.' Laywoman Lingxing said, 'Before reaching Fubei, it is okay to doubt first.' Chan Master Fubei said, 'There is another strength, it is okay to bring it out.' Laywoman Lingxing put her hands together and cried, saying, 'In the blue sky, more injustice is added.' Chan Master Fubei had nothing to say. Laywoman Lingxing said, 'Speaking without knowing what is biased and correct, understanding without knowing what is inverted and evil, dealing with people will bring disaster.' Later, a monk told Nanquan Puyuan (748-835) about this, and Nanquan said, 'Poor Fubei, he was broken once by this old woman.' Laywoman Lingxing heard this and laughed, saying, 'Teacher Wang (Nanquan Puyuan) still lacks some sharpness.' The monk Chengyi passed by Laywoman Lingxing and asked, 'What is Nanquan still lacking in sharpness?' Laywoman Lingxing then cried and said, 'How sad, how painful!' Chengyi was at a loss. Laywoman Lingxing said, 'Do you understand?' Chengyi put his palms together and stood. Laywoman Lingxing said, 'The dead-acting Chan monks are as numerous as hemp and millet.' Chengyi told Zhao Zhou Congshen (778-897) about this, and Zhao Zhou said, 'If I see this old woman, I will ask her until she cannot speak.' Chengyi said, 'I don't know how the venerable monk will ask her?' Zhao Zhou then hit him. Chengyi said, 'Why do you hit me?' Zhao Zhou said, 'For a dead-acting fellow like you, what are we waiting for if we don't hit you?' He hit him several times in a row. Laywoman Lingxing heard this and laughed, saying, 'Zhao Zhou should eat a few of my blows.' Someone told Zhao Zhou about this, and Zhao Zhou cried, saying, 'How sad, how painful!' Laywoman Lingxing heard
掌嘆曰。趙州眼光。爍破四天下。趙州遣僧往問。如何是趙州眼。婆乃豎起拳頭。僧回以告趙州。趙州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆答偈曰。哭聲師已嘵。已曉復誰知。當時摩竭國。幾喪目前機(傳燈錄)。
李行婆者
不詳其里居。嘗參潭州曠禪師。師問憶得在絳州時事么。婆曰。非師不委。師曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放汝拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚處。婆曰。和尚無過。婆豈有過。師曰。無過的人作么生。婆乃豎拳曰。與么總成顛倒。師曰。實無諱處(傳燈錄)。
臺山婆者
不知何許人也。一僧游五臺。路與婆遇。問臺山路向甚處去。婆曰。驀直去。僧便去。婆曰。好個師僧。又恁么去。後有僧舉似趙州。趙州曰。待我去勘過。明日。趙州便去。問臺山路向甚處去。婆曰。驀直去。趙州便去。婆曰。好個師僧。又恁么去。趙州歸院。謂僧曰。臺山婆子。為汝勘破了也。又一婆遣人送錢趙州。請轉藏經。趙州受施。卻下禪床轉一匝。乃曰。傳語婆。轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇轉半藏。又一婆與趙州遇于涂。趙州問甚處去。曰。偷趙州筍去。曰。忽遇趙州作么生。婆
【現代漢語翻譯】 掌（對李行婆）讚歎道：『趙州（Zhaozhou，禪宗大師）的眼光，照亮了整個世界！』趙州派僧人前去問李行婆：『什麼是趙州的眼？』李行婆便豎起拳頭。僧人回來告訴趙州，趙州作偈說：『當機立斷直接提，直接提時當機疾。告訴你凌行婆，哭聲哪裡有得失？』李行婆答偈說：『哭聲師父已明瞭，明瞭之後誰得知？當時摩竭國（Magadha，古印度王國），幾乎喪失眼前機。』（出自《景德傳燈錄》)
李行婆，
不清楚她的籍貫和住處。曾經參拜潭州曠禪師（Kuang Chan Shi of Tanzhou）。禪師問：『還記得在絳州（Jiangzhou）時的事情嗎？』李行婆說：『不是師父，我不會說。』禪師說：『多是虛假，少有實在。』李行婆說：『有什麼需要隱諱的？』禪師說：『念你是女人，放你一馬。』李行婆說：『我始終沒看到尊宿（zunsu，對僧人的尊稱）的過錯。』禪師說：『老僧的過錯在哪裡？』李行婆說：『和尚沒有過錯，婆婆我哪裡會有過錯？』禪師說：『沒有過錯的人該怎麼做？』李行婆便豎起拳頭說：『這樣全都成了顛倒。』禪師說：『實在沒有什麼需要隱諱的。』（出自《景德傳燈錄》)
臺山婆，
不知道是哪裡人。一位僧人遊歷五臺山（Mount Wutai），在路上遇到臺山婆。僧人問：『去往臺山的路怎麼走？』臺山婆說：『一直往前走。』僧人便走了。臺山婆說：『好一個師僧，又這樣走了。』後來有僧人把這件事告訴趙州。趙州說：『等我去勘驗一下。』第二天，趙州便去了，問：『去往臺山的路怎麼走？』臺山婆說：『一直往前走。』趙州便走了。臺山婆說：『好一個師僧，又這樣走了。』趙州回到寺院，對僧人說：『臺山婆子，已經被我勘破了。』又有一位婆婆派人送錢給趙州，請他轉藏經（Buddhist scriptures）。趙州接受了佈施，卻從禪床下來轉了一圈，然後說：『告訴那位婆婆，轉藏經已經完畢。』那人回去把情況告訴了婆婆。婆婆說：『之前請轉全部藏經，為什麼只轉了半部藏經？』又有一位婆婆在路上遇到趙州，趙州問：『去哪裡？』婆婆說：『偷趙州的竹筍去。』趙州問：『如果遇到趙州怎麼辦？』婆婆
【English Translation】 Master Zhang sighed and said: 'Zhaozhou's (Zhaozhou, a Chan master) eye shines through the entire world!' Zhaozhou sent a monk to ask Li Xing Po: 'What is Zhaozhou's eye?' Li Xing Po then raised her fist. The monk returned and told Zhaozhou, who composed a verse: 'Directly address the opportunity at hand, swiftly seize the opportunity at hand. Tell you, Ling Xing Po, where is the gain or loss in the sound of crying?' Li Xing Po replied with a verse: 'The master already understands the sound of crying, who knows after understanding? At that time, the kingdom of Magadha (Magadha, an ancient Indian kingdom) almost lost the opportunity before their eyes.' (From the Transmission of the Lamp)
Li Xing Po,
Her origin and residence are unknown. She once visited Chan Master Kuang of Tanzhou (Kuang Chan Shi of Tanzhou). The master asked: 'Do you still remember the events in Jiangzhou (Jiangzhou)?' Li Xing Po said: 'I wouldn't know without the master.' The master said: 'Mostly false, rarely true.' Li Xing Po said: 'What needs to be concealed?' The master said: 'Considering you are a woman, I'll let you off.' Li Xing Po said: 'I have never seen any fault in the venerable monk (zunsu, a respectful term for monks).' The master said: 'Where is the old monk's fault?' Li Xing Po said: 'The monk has no fault, how could I have a fault?' The master said: 'What should a person without fault do?' Li Xing Po then raised her fist and said: 'This all becomes inverted.' The master said: 'There is really nothing to conceal.' (From the Transmission of the Lamp)
Tai Shan Po,
It is not known where she is from. A monk was traveling to Mount Wutai (Mount Wutai) and met Tai Shan Po on the road. The monk asked: 'Which way leads to Mount Wutai?' Tai Shan Po said: 'Go straight ahead.' The monk then left. Tai Shan Po said: 'What a good monk, leaving like that.' Later, a monk told Zhaozhou about this. Zhaozhou said: 'I will go and investigate.' The next day, Zhaozhou went and asked: 'Which way leads to Mount Wutai?' Tai Shan Po said: 'Go straight ahead.' Zhaozhou then left. Tai Shan Po said: 'What a good monk, leaving like that.' Zhaozhou returned to the monastery and said to the monks: 'Tai Shan Po has been seen through by me.' Another Po sent money to Zhaozhou, asking him to recite the Tripitaka (Buddhist scriptures). Zhaozhou accepted the offering, but instead went down from the meditation platform and turned around once, then said: 'Tell that Po, the recitation of the Tripitaka is complete.' The person returned and told the Po about the situation. The Po said: 'Before, I asked for the entire Tripitaka to be recited, why was only half of the Tripitaka recited?' Another Po met Zhaozhou on the road. Zhaozhou asked: 'Where are you going?' The Po said: 'To steal Zhaozhou's bamboo shoots.' Zhaozhou asked: 'What if you encounter Zhaozhou?' The Po
便與一掌。趙州休去。又一婆入趙州法堂。方齋次。婆曰。這一堂師僧。總是婆生得的。惟有大的孩兒。忤逆不孝。趙州才顧視。婆便出去。趙州行田間。遇一婆插田。曰。忽遇猛虎作么生。婆曰。無一法可當情。趙州曰。嗏。婆亦曰。嗏。趙州曰。猶有這個在。又一婆向晚入院。趙州曰。作么。婆曰。寄宿。趙州曰。這裡是什麼所在。婆呵呵大笑而去(傳燈錄)。
何軫妻劉氏
荊州人。少斷酒肉。常持金剛經。自誓佛前。愿年止四十五。預知死日。太和四年。年四十五矣。悉舍資裝供僧。遍別親故。至歲除日。請僧授八關齋戒。沐浴更衣。趺坐一室。高聲誦經。已而悄然。及明。兒女排室入。則化去矣。頂熱可灼手。軫以僧禮葬之北郭焉(酉陽雜俎)。
姚婆
上黨人。與范婆善。范婆勸令念阿彌陀佛。姚婆從之。遂屏息家緣。一心念佛。臨終見阿彌陀佛降臨空中。二菩薩侍左右。姚婆白佛。不遇范婆。安得見佛。請佛少住。與渠作別。及范婆至。佛猶儼然。姚婆遂立化(凈土文)。
溫靜文妻
并州人。久病臥床。靜文教念阿彌陀佛。妻從之。默誦佛名。二年不絕。一日告靜文言。吾已見佛。后月定去。前歿之三日。蓮華現前。大如日輪。及期。具食獻父母云。今幸得生
【現代漢語翻譯】 現代漢語譯本 便用一巴掌打去。（趙州禪師）只好作罷。又一個老婦人來到趙州禪師的法堂。正趕上僧人們吃飯的時候。老婦人說：『這一堂的師父和僧人，都是我生出來的。只有最大的那個孩子，忤逆不孝。』趙州禪師剛一看她，老婦人就出去了。趙州禪師在田間行走，遇到一個老婦人在插秧。趙州禪師問：『忽然遇到猛虎怎麼辦？』老婦人說：『沒有一法可以當情。』趙州禪師說：『嗏！』老婦人也說：『嗏！』趙州禪師說：『還有這個在。』又一個老婦人傍晚來到寺院。趙州禪師問：『幹什麼？』老婦人說：『借宿。』趙州禪師說：『這裡是什麼地方？』老婦人呵呵大笑而去。（《景德傳燈錄》）
何軫的妻子劉氏 荊州人。從小就不喝酒吃肉，經常誦持《金剛經》。自己在佛前發誓，愿壽命止於四十五歲。預先知道自己去世的日期。太和四年（公元369年），年齡四十五歲。全部捨棄自己的財物供養僧人，遍別親戚朋友。到了除夕那天，請僧人傳授八關齋戒，沐浴更衣，盤腿坐在一間屋子裡，高聲誦經，之後就悄然無聲了。等到天亮，兒女們推開房門進去，她已經去世了。頭頂發熱，可以灼傷手。何軫用僧人的禮儀將她安葬在城北郊外。（《酉陽雜俎》）
姚婆 上黨人。與范婆關係很好。范婆勸她念阿彌陀佛。姚婆聽從了她的話，於是停止了家裡的事務，一心念佛。臨終時看見阿彌陀佛降臨在空中，兩位菩薩侍立在左右。姚婆對佛說：『如果沒有遇到范婆，怎麼能見到佛呢？請佛稍微停留一下，讓我和她告別。』等到范婆來到，佛仍然清晰可見。姚婆於是站著去世了。（《凈土文》）
溫靜文的妻子 并州人。長期生病臥床。溫靜文教她念阿彌陀佛。妻子聽從了他，默默誦唸佛名，兩年不間斷。一天，她告訴溫靜文說：『我已經見到佛了，下個月一定去世。』去世前三天，蓮花出現在眼前，大如日輪。到了去世的日子，準備了食物獻給父母說：『現在有幸得生
【English Translation】 English version Then (he) gave a slap. Zhaozhou (Zen master) had to give up. Another old woman entered Zhaozhou's Dharma hall. It was lunchtime for the monks. The old woman said, 'All the monks in this hall were born from me. Only the eldest child is disobedient and unfilial.' As soon as Zhaozhou glanced at her, the old woman left. Zhaozhou was walking in the fields when he met an old woman planting rice. (He) said, 'What would you do if you suddenly encountered a fierce tiger?' The old woman said, 'There is no Dharma (teaching, principle) that can match the situation.' Zhaozhou said, 'Chā!' The old woman also said, 'Chā!' Zhaozhou said, 'There is still this.' Another old woman entered the monastery in the evening. Zhaozhou said, 'What for?' The old woman said, 'To stay overnight.' Zhaozhou said, 'What kind of place is this?' The old woman laughed loudly and left. (From the Transmission of the Lamp)
Liu, wife of He Zhen A person from Jingzhou. From a young age, she abstained from alcohol and meat, and often recited the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra). She vowed before the Buddha that she wished to live only to the age of forty-five. She knew in advance the date of her death. In the fourth year of Taihe (369 AD), she was forty-five years old. She gave away all her possessions to support the monks and bid farewell to all her relatives and friends. On New Year's Eve, she invited monks to administer the Eight Precepts (aṣṭāṅga-śīla), bathed and changed her clothes, sat cross-legged in a room, and recited the scriptures loudly, then became silent. When dawn came, her children pushed open the door and entered the room, and she had passed away. The top of her head was hot enough to burn the hand. He Zhen buried her in the northern suburbs with monastic rites. (From Miscellaneous Morsels from Youyang)
Old Woman Yao A person from Shangdang. She was good friends with Old Woman Fan. Old Woman Fan advised her to recite Amitābha Buddha's (Amitāyus) name. Old Woman Yao followed her advice and stopped all her household affairs, focusing solely on reciting the Buddha's name. As she was dying, she saw Amitābha Buddha descending in the sky, with two Bodhisattvas attending on either side. Old Woman Yao said to the Buddha, 'If I had not met Old Woman Fan, how could I have seen the Buddha? Please stay a little longer so I can say goodbye to her.' When Old Woman Fan arrived, the Buddha was still clearly visible. Old Woman Yao then passed away standing up. (From Pure Land Writings)
Wife of Wen Jingwen A person from Bingzhou. She had been bedridden with illness for a long time. Wen Jingwen taught her to recite Amitābha Buddha's name. His wife followed his advice, silently reciting the Buddha's name without interruption for two years. One day, she told Wen Jingwen, 'I have already seen the Buddha, and I will definitely leave next month.' Three days before her death, a lotus flower appeared before her, as large as the sun. On the day of her death, she prepared food and offered it to her parents, saying, 'Now I am fortunate enough to be reborn
凈土。愿父母與夫。專念阿彌陀佛。便當相見。言訖而終(凈土文)。
燒庵婆者
不知何許人也。供一庵主。垂二十年。常令一女子送飯。一日。令女子近前一拶。曰。正恁么時如何。僧曰。枯木倚寒巖。三冬無暖氣。女子告婆。婆曰。我二十年來祇供得一俗漢。遂遣僧出。燒其庵(傳燈錄)。
陳道婆
溫州人。嚐遍叩諸名宿。後於山凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山華映水紅(傳燈燈)。
鐘離夫人任氏
宋知開封府會稽鐘離瑾之母也。平生篤志凈業。刻旃檀為彌陀佛像。常頂戴行道。年九十八。起居如常時。一日忽戒瑾曰。人人有個彌陀。奈何拋去。處處無非極樂。不解歸來。予將行矣。汝其念之。翼日晨起。焚香持佛名。頃之。合掌而化。瑾自是感奮。亦專修凈土。臨終。自言夫人報我。往生期至。趺跏坐逝(佛祖統紀)。
越國夫人王氏
哲宗從父荊王之妻也。專修凈土。晝夜無間。導諸妾婢。並志西歸。中有一婢獨懈慢。夫人曰。不可以爾一人壞我規矩。擯之。婢悚悔。遂發憤精進。久之弗倦。一日。謂同事曰。吾其行矣。夜聞異香滿室。無疾而逝。越宿。同事者告夫人言。夜夢化去之婢。令致謝夫人。
【現代漢語翻譯】 現代漢語譯本 凈土（Pure Land）。愿父母與夫。專念阿彌陀佛（Amitabha Buddha）。便當相見。言訖而終(凈土文)。
燒庵婆者
不知何許人也。供一庵主。垂二十年。常令一女子送飯。一日。令女子近前一拶。曰。『正恁么時如何？』僧曰。『枯木倚寒巖。三冬無暖氣。』女子告婆。婆曰。『我二十年來祇供得一俗漢。』遂遣僧出。燒其庵(傳燈錄)。
陳道婆
溫州人。嚐遍叩諸名宿。後於山凈和尚語下發明。有偈曰。『高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山華映水紅。』(傳燈燈)。
鐘離夫人任氏
宋朝（960-1279）知開封府會稽鐘離瑾之母也。平生篤志凈業。刻旃檀為彌陀佛像（Amitabha Buddha）。常頂戴行道。年九十八。起居如常時。一日忽戒瑾曰。『人人有個彌陀（Amitabha）。奈何拋去。處處無非極樂。不解歸來。予將行矣。汝其念之。』翼日晨起。焚香持佛名。頃之。合掌而化。瑾自是感奮。亦專修凈土。臨終。自言夫人報我。往生期至。趺跏坐逝(佛祖統紀)。
越國夫人王氏
哲宗從父荊王之妻也。專修凈土。晝夜無間。導諸妾婢。並志西歸。中有一婢獨懈慢。夫人曰。『不可以爾一人壞我規矩。』擯之。婢悚悔。遂發憤精進。久之弗倦。一日。謂同事曰。『吾其行矣。』夜聞異香滿室。無疾而逝。越宿。同事者告夫人言。夜夢化去之婢。令致謝夫人。
【English Translation】 English version Pure Land. I wish to see my parents and husband. By single-mindedly reciting Amitabha Buddha's (Amitabha Buddha) name, we shall meet. She finished speaking and passed away (Pure Land Text).
The Old Woman Who Burned Down the Hermitage
It is not known where she was from. She supported a hermitage master for nearly twenty years. She always had a young woman deliver food. One day, she had the young woman approach the monk and give him a squeeze, saying, 'What about right at this moment?' The monk said, 'A withered tree leans against a cold cliff; throughout the three winter months, there is no warmth.' The young woman told the old woman. The old woman said, 'For twenty years, I have only supported a layman.' Thereupon, she sent the monk away and burned down his hermitage (Transmission of the Lamp).
Chen Daopo
A person from Wenzhou. She once visited many famous monks. Later, she attained enlightenment under the words of Monk Shanjing. She had a verse that said, 'On high slopes and flat tops, all are woodcutters. Everyone harbors the intent of axes and knives, but they do not see the mountain flowers reflected red in the water.' (Further Transmission of the Lamp).
Lady Ren, Wife of Zhongli
She was the mother of Zhongli Jin of Kuaiji, who was the prefect of Kaifeng during the Song Dynasty (960-1279). Throughout her life, she was devoted to Pure Land practice. She carved an image of Amitabha Buddha (Amitabha Buddha) from sandalwood and always carried it on her head while practicing. At the age of ninety-eight, she was as active as usual. One day, she suddenly warned Jin, saying, 'Everyone has an Amitabha (Amitabha), why abandon it? Everywhere is nothing but the Land of Ultimate Bliss, why not understand how to return? I am about to depart. You must remember this.' The next morning, she burned incense and recited the Buddha's name. Shortly after, she joined her palms and passed away. Jin was inspired by this and also devoted himself to Pure Land practice. At the time of his death, he said that his wife had informed him that the time of his rebirth had arrived. He sat in the lotus position and passed away (Comprehensive Records of the Buddhas and Patriarchs).
Lady Wang, the Lady of Yue State
She was the wife of the Prince of Jing, the paternal uncle of Emperor Zhezong. She devoted herself to Pure Land practice, day and night without interruption. She guided her concubines and maids, all aspiring to be reborn in the West. One maid was particularly lazy. The lady said, 'I cannot let one person ruin my rules.' She banished her. The maid was frightened and repented, and then resolved to be diligent and vigorous. After a long time, she did not tire. One day, she said to her colleagues, 'I am about to depart.' That night, a strange fragrance filled the room. She passed away without illness. The next day, her colleague told the lady that she had dreamed of the departed maid, who asked her to convey her gratitude to the lady.
幸蒙訓責。得生西方。感德無量。夫人曰。彼能入我夢。乃可信爾。其夕。夫人夢婢致謝如前。夫人曰。西方可至乎。婢曰。可。遂導夫人行。頃之。見一大池。中有蓮華。大小間錯。或榮或悴。夫人問其故。婢曰。世間修西方者。才發一念。此中便生一華。勤惰不同。榮悴亦異。精進者榮。怠廢者悴。若歷久不息。念熟觀成。形消神謝。決生其中。中有一人。朝服而坐。寶冠瓔珞。莊嚴其身。夫人問曰。何人也。婢曰。楊杰也。又一人朝服而坐。其華頗悴。夫人又問何人。曰。馬圩也。時杰已化去。而圩尚存。兩人俱修凈土。而杰行解具足。悲智雙圓。尤弗可及矣。夫人曰。我當生何處。婢導之行可數里。望見一華臺。金碧晃耀。光明洞然。婢曰。此夫人生處。乃金臺上品上生也。既覺。悲喜交至。其年遇生日起晨。秉爐爇香。望觀音閣而立。諸眷屬方趣前為壽。視之則已化去矣。宣和中直閣黃䇿傳其事。為越國夫人往生記(樂邦文類)。
陳媼
錢塘人。從靈芝律師受菩薩戒。專心念佛。日課千拜。經案間迸出舍利。臨終。見佛來迎。顧語旁人。言未竟。已寂然而化(佛祖統紀)。
袁媼
錢唐人。從靈芝受菩薩戒。即斷葷酒。篤修凈業。家人皆化之。如是二十年。一日示疾。請圓凈律
【現代漢語翻譯】 現代漢語譯本 幸好蒙受您的教誨和指點，我才能得以往生西方極樂世界（指阿彌陀佛的凈土），對您的恩德感激不盡。夫人（指故事中的女主人公）說：『如果他真的能進入我的夢中，我才能相信你所說的話。』當天晚上，夫人夢見婢女像之前一樣前來致謝。夫人問道：『西方極樂世界可以到達嗎？』婢女回答說：『可以。』於是引導夫人前行。不久，她們看見一個大池塘，裡面有蓮花，大小不一，有的盛開，有的凋謝。夫人問這是什麼緣故。婢女說：『世間修行往生西方極樂世界的人，才發起一個念頭，這個池塘中便會生出一朵蓮花。由於修行勤奮和懈怠不同，蓮花的榮盛和枯萎也不同。精進修行的人，蓮花就茂盛；怠惰荒廢的人，蓮花就枯萎。如果長期堅持不懈，唸佛純熟，觀想成就，那麼當形體消亡，神識離去時，就必定會往生到這朵蓮花之中。』池塘中有一個人，穿著朝服端坐著，頭戴寶冠，身佩瓔珞，儀容莊嚴。夫人問道：『這是什麼人？』婢女說：『這是楊杰（人名）。』又有一個人穿著朝服端坐著，他所坐的蓮花頗為枯萎。夫人又問這是什麼人。婢女說：『這是馬圩（人名）。』當時楊杰已經去世，而馬圩還活著。兩人都修習凈土法門，但楊杰的修行和理解都圓滿具足，悲心和智慧都圓融無礙，是馬圩遠遠不能相比的。』夫人問道：『我將來會往生到什麼地方呢？』婢女引導她走了幾里路，遠遠望見一個蓮花臺，金碧輝煌，光明透徹。婢女說：『這裡就是夫人您將來往生的地方，是金臺的上品上生。』醒來后，夫人悲喜交加。那年遇到生日的早晨，她手持香爐，點燃香，朝著觀音閣的方向站立。家中的眷屬正要上前為她祝壽，卻發現她已經化去（去世）了。宣和（宋徽宗年號，1119-1125年）年間，直閣黃䇿記錄了這件事，寫成了《越國夫人往生記》（出自《樂邦文類》）。
陳媼（人名） 錢塘（地名）人。她跟隨靈芝律師受菩薩戒，專心念佛，每天功課是拜佛一千次。在她放經書的桌子上，迸出舍利子。臨終時，她看見佛來迎接她，回頭告訴旁邊的人，話還沒說完，就已經安詳地去世了（出自《佛祖統紀》）。
袁媼（人名） 錢唐（地名）人。她跟隨靈芝律師受菩薩戒后，就斷絕了葷腥和酒。專心修習凈土法門，家人都被她感化。這樣過了二十年。有一天，她生病了，請圓凈律師
【English Translation】 English version Fortunately, I received your teachings and guidance, which enabled me to be reborn in the Western Pure Land (referring to Amitabha's Pure Land). I am immensely grateful for your kindness. The lady (referring to the female protagonist in the story) said, 'Only if he can truly enter my dream will I believe what you say.' That evening, the lady dreamed that the maid came to thank her as before. The lady asked, 'Can the Western Pure Land be reached?' The maid replied, 'Yes.' Then she led the lady forward. Soon, they saw a large pond with lotuses of various sizes, some blooming and some withering. The lady asked what the reason was. The maid said, 'When people in the world cultivate to be reborn in the Western Pure Land, as soon as they have a thought, a lotus flower will grow in this pond. Because of the difference in diligence and laziness in cultivation, the prosperity and withering of the lotus flowers are also different. For those who cultivate diligently, the lotus flower will flourish; for those who are lazy and neglectful, the lotus flower will wither. If they persist for a long time, and their mindfulness becomes pure and their visualization is accomplished, then when their physical body dies and their consciousness departs, they will surely be reborn in this lotus flower.' In the pond, there was a person sitting upright in court attire, wearing a jeweled crown and adorned with necklaces, with a dignified appearance. The lady asked, 'Who is this person?' The maid said, 'This is Yang Jie (person's name).' There was another person sitting upright in court attire, and the lotus flower he was sitting on was quite withered. The lady asked again, 'Who is this person?' The maid said, 'This is Ma Wei (person's name).' At that time, Yang Jie had already passed away, while Ma Wei was still alive. Both of them cultivated the Pure Land Dharma, but Yang Jie's practice and understanding were complete and perfect, and his compassion and wisdom were both unobstructed, which Ma Wei could not compare to.' The lady asked, 'Where will I be reborn in the future?' The maid led her for several miles, and they saw a lotus platform in the distance, resplendent with gold and jade, and filled with bright light. The maid said, 'This is where you, madam, will be reborn in the future, the upper grade of rebirth on the golden platform.' After waking up, the lady was filled with both sorrow and joy. On the morning of her birthday that year, she held an incense burner, lit incense, and stood facing the Guanyin Pavilion. Her family members were about to come forward to wish her a happy birthday, but they found that she had already transformed (passed away). During the Xuanhe (reign period of Emperor Huizong of Song Dynasty, 1119-1125 AD) period, Huang Ce, a direct attendant, recorded this event and wrote 'Record of the Rebirth of the Lady of Yue' (from 'Collection of Writings on the Land of Bliss').
Chen Ao (person's name) A native of Qiantang (place name). She received the Bodhisattva precepts from Lawyer Lingzhi, wholeheartedly recited the Buddha's name, and made it her daily practice to bow to the Buddha a thousand times. Sharira (relics) burst forth from the table where she kept her scriptures. When she was dying, she saw the Buddha coming to greet her, turned to tell the people beside her, but before she could finish speaking, she had already passed away peacefully (from 'Comprehensive Records of Buddhas and Patriarchs').
Yuan Ao (person's name) A native of Qiantang (place name). After receiving the Bodhisattva precepts from Lingzhi, she immediately abstained from meat and wine. She diligently cultivated the Pure Land practice, and her family was transformed by her. After twenty years of this, one day she fell ill and invited Lawyer Yuanjing
師說法。俄見佛菩薩眾。現前接引。端坐而化(佛祖統紀)。
陳媼
長蘆賾禪師之母也。師嘗作蓮華勝會錄。普勸緇白求生西方。其住廣平普會寺。迎母居方丈東室。朝夕持佛名。已而有疾。集眾唱佛。盡二日。忽合掌瞻像。泊然而化。前一日。師夢母謂曰。吾見尼師十餘。來相召。師曰。此往生之祥也。言已。坐滅。面如珂玉。既卒之明日。頂微溫。面白。如夢所見然(佛祖統紀)。
于媼
錢唐秦氏女也。其夫販魚為業。有子遭官事破家。媼愁苦。欲沉身於江。遇靜住寺照師勸之曰。夙世業緣。總宜順受。枉自沉江。不如唸佛。媼猛省。即然一指佛前。誓長齋。日稱佛名。十年不怠。見一切人。皆稱為佛子。一日。請僧誦觀無量壽佛經。而己持珠誦佛名。至觀像章。寂然而化(佛祖統紀)。
王氏
合肥馬永逸之妻也。永逸世修凈業。事載居士傳。王氏亦持佛名。行天竺十念法。又嘗持破地獄偈。偈出華嚴經云。若人慾了知。三世一切佛。應觀法界性。一切惟心造。一夕。夢地獄主者來謝云。幸蒙持偈功德。獄中眾生。出生善道者多矣。其後寢疾。持佛名不絕口。既逝。諸親屬及其侍女。皆夢王氏報云。吾已得生凈土矣(樂邦文類)。
空室道人
名智通。
【現代漢語翻譯】 師說法。俄見佛菩薩眾。現前接引。端坐而化(佛祖統紀)。 一位法師在說法時，忽然看見佛和菩薩等聖眾前來接引，最終端坐而圓寂。（出自《佛祖統紀》）
陳媼 陳媼（ǎo） 是長蘆賾（zé）禪師的母親。長蘆賾禪師曾經撰寫《蓮華勝會錄》，普遍勸導僧人和信徒求生西方極樂世界。他住在廣平普會寺時，迎接母親住在方丈東邊的房間里，早晚都念誦佛號。後來陳媼生病，禪師召集僧眾一起唱唸佛號，持續了兩天。陳媼忽然合掌瞻仰佛像，安詳地圓寂了。在前一天，禪師夢見母親告訴他說：『我看見十多位尼姑，前來召喚我。』禪師說：『這是往生的祥瑞之兆啊。』說完，陳媼就坐化了，面容如同美玉一般。去世后的第二天，頭頂還有些微溫，面色白皙，如同夢中所見一樣。（出自《佛祖統紀》）
于媼 于媼（ǎo） 是錢塘秦氏的女兒。她的丈夫以販賣魚為業。有個兒子因為官司而導致家破人亡。于媼因此愁苦，想要投江自盡。在靜住寺遇到照師勸導她說：『前世的業緣，總應該順從承受。枉自投江，不如唸佛。』于媼猛然醒悟，立即在佛前燃指供佛，發誓終身持齋，每天稱念佛號，十年沒有懈怠。見到所有的人，都稱他們為佛子。有一天，她請僧人誦讀《觀無量壽佛經》，而自己則手持念珠誦唸佛號，當誦到觀像品時，安詳地圓寂了。（出自《佛祖統紀》）
王氏 王氏 是合肥馬永逸的妻子。馬永逸世代修習凈土法門，事蹟記載在《居士傳》中。王氏也持唸佛號，修行天竺十念法。又曾經持誦破地獄偈。這個偈語出自《華嚴經》，說：『若人慾了知，三世一切佛，應觀法界性，一切惟心造。』一天晚上，她夢見地獄的主管前來感謝她說：『幸虧蒙受您持誦偈語的功德，地獄中的眾生，得以超生到善道的很多啊。』之後她臥病在床，持唸佛號不絕於口。去世后，所有的親屬以及她的侍女，都夢見王氏告訴他們說：『我已經得以往生凈土了。』（出自《樂邦文類》）
空室道人 空室道人 法名智通。
【English Translation】 The Master Preaches Dharma. Suddenly, He Sees Buddhas and Bodhisattvas Approaching to Receive Him. He Passes Away Peacefully in a Sitting Posture (Records of the Lineage of Buddhas and Patriarchs). When a Dharma master was preaching the Dharma, he suddenly saw Buddhas and Bodhisattvas coming to receive him, and he passed away peacefully in a sitting posture. (From 'Records of the Lineage of Buddhas and Patriarchs')
Chen Ao Chen Ao Was the mother of Chan Master Changlu Ze. The Master once wrote 'Records of the Lotus Assembly', universally encouraging monastics and laypeople to seek rebirth in the Western Pure Land. When he resided at Puhui Temple in Guangping, he welcomed his mother to live in the eastern room of the abbot's quarters. She recited the Buddha's name morning and evening. Later, she fell ill. The Master gathered the Sangha to chant the Buddha's name for two days. Suddenly, Chen Ao joined her palms and gazed at the Buddha image, passing away peacefully. The day before, the Master dreamed that his mother told him, 'I saw more than ten nuns coming to summon me.' The Master said, 'This is an auspicious sign of rebirth.' After saying this, she passed away in a sitting posture, her face like beautiful jade. The day after her death, the top of her head was still slightly warm, and her face was white, just as seen in the dream. (From 'Records of the Lineage of Buddhas and Patriarchs')
Yu Ao Yu Ao Was the daughter of the Qin family of Qiantang. Her husband made a living by selling fish. One of her sons was involved in an official matter, leading to the family's ruin. Yu Ao was distressed and wanted to drown herself in the river. She met Master Zhao of Jingzhu Temple, who advised her, 'Past karmic conditions should be accepted. Drowning yourself is futile; it is better to recite the Buddha's name.' Yu Ao suddenly awakened and immediately burned a finger before the Buddha, vowing to observe a lifelong vegetarian diet and recite the Buddha's name daily without懈怠 for ten years. She addressed everyone she met as 'Buddha's child'. One day, she invited monks to recite the 'Contemplation Sutra' (觀無量壽佛經 Guān Wúliángshòu Fó Jīng), while she held prayer beads and recited the Buddha's name. When they reached the section on contemplating the images, she passed away peacefully. (From 'Records of the Lineage of Buddhas and Patriarchs')
Wang Shi Wang Shi Was the wife of Ma Yongyi of Hefei. Ma Yongyi's family had cultivated the Pure Land practice for generations, as recorded in 'Biographies of Lay Practitioners'. Wang Shi also recited the Buddha's name and practiced the Ten Recitations of India. She also chanted the 'Gatha for Breaking Hell'. This gatha comes from the 'Avatamsaka Sutra' (華嚴經 Huáyán Jīng), which says, 'If one wishes to understand all the Buddhas of the three times, one should contemplate the nature of the Dharma realm, which is created solely by the mind.' One night, she dreamed that the ruler of hell came to thank her, saying, 'Thanks to the merit of your chanting the gatha, many beings in hell have been reborn in good realms.' Later, she fell ill, reciting the Buddha's name without ceasing. After her death, all her relatives and maids dreamed that Wang Shi told them, 'I have already been reborn in the Pure Land.' (From 'Collection of Writings on the Land of Bliss')
Kongshi Daoren Kongshi Daoren His Dharma name was Zhitong.
龍圖范珣之女也。幼而聰慧。長歸丞相蘇頌之孫悌。未幾。厭棄塵累。還家求祝髮。父難之。遂獨處焚修。閱法界觀有省。作二偈。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。其後父母俱亡。兄涓領分𡩋尉。道人偕行。聞黃龍死心名。往謁之。死心一見。知其所得。便問常啼菩薩賣卻心肝。教誰學般若。道人曰。你若無心我也休。又問。一雨所滋。根荄有異。無陰陽地上。生個甚麼。道人曰。和尚惜取眉毛好。死心打曰。這婦女亂作次第。道人禮拜。死心然之。政和間。居金陵。嘗設浴于保寧寺。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子元。方可大家入浴。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。晚為尼。住蘇州之西竺。道風甚著。俄示疾。書偈。趺坐而終。有明心錄行世(五燈會元)。
俞道婆者
金陵人也。市油糍為業。嘗參瑯玡起禪師。師以臨濟無位真人話示之。一日聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫旁睨曰。你顛邪。婆曰。非汝境界。復往見瑯玡。
{ "translations": [ "現代漢語譯本：", "龍圖范珣的女兒。年幼時就聰明伶俐。長大後嫁給丞相蘇頌的孫子蘇悌。沒過多久，就厭倦了世俗的牽累，回到家中請求剃度出家。父親不同意。於是她獨自居住修行。閱讀《法界觀》後有所領悟，作了兩首偈。一首說：『浩瀚的塵世中本體都是一樣的，縱橫交錯地輝映著毗盧遮那佛（Vairocana，意為光明遍照）。整個波浪都是水，但波浪又不是水，整個水變成了波浪，水自身又是殊異的。』另一首說：『物與我原本沒有差異，森羅萬象如同鏡中的影像一樣。明明朗朗地超越了主與伴的對待，清清楚楚地徹悟了真空的實相。一體之中包含著眾多的法，交錯參雜在帝釋天網之中。重重疊疊沒有窮盡之處，一動一靜都圓融通達。』", "後來父母都去世了，哥哥范涓擔任分𡩋尉，道人與他一同前往。聽聞黃龍死心禪師的名聲，前去拜見他。死心禪師一見到她，就知道她有所領悟，便問：『常啼菩薩（Sadāprarudita，以苦行著稱的菩薩）賣掉心肝，教誰學習般若（Prajñā，意為智慧）？』道人回答說：『你若沒有心，我也就作罷了。』又問：『同一場雨水所滋潤，草木的根莖卻各有差異，在沒有陰陽分別的地上，會生長出什麼？』道人回答說：『和尚還是愛惜自己的眉毛吧。』死心禪師打了她一下，說：『這婦女胡亂地顛倒次第。』道人禮拜。死心禪師認可了她。政和年間（1111-1118），居住在金陵。曾經在保寧寺設定浴池，在門上張貼告示說：『一物也沒有，洗個什麼？纖細的塵埃如果存在，又是從哪裡產生的？說出一句超越的言語，大家才可以一起入浴。』人們都說水能夠洗去污垢，哪裡知道水本身也是塵埃。即使水垢頓時消除，到了這裡也必須洗去。』晚年成為尼姑，住在蘇州的西竺寺，道風非常盛行。不久示現疾病，寫下偈語，跏趺而坐圓寂。有《明心錄》流傳於世。", "", "俞道婆", "是金陵人。以賣油糍為生。曾經參拜瑯玡起禪師。禪師用臨濟宗的『無位真人』的話來開示她。一天，聽到乞丐唱蓮花樂說：『不因柳毅傳遞書信，怎麼能夠到達洞庭湖？』忽然大悟，把糍盤扔在地上。丈夫在一旁斜眼看著她說：『你瘋了嗎？』道婆說：『這不是你所能理解的境界。』又去拜見瑯玡起禪師。", "", "english_translations": [ "English version:", "She was the daughter of Fan Xun of Longtu. She was intelligent from a young age. When she grew up, she married Su Ti, the grandson of Chancellor Su Song. Before long, she grew weary of worldly entanglements and returned home to request tonsure. Her father opposed it. So she lived alone and cultivated herself. After reading the Fajie Guan (Treatise on the Dharmadhātu), she had an awakening and composed two verses. One said: 'In the vast dust, the substance is all the same, crisscrossing and interreflecting, it imprints Vairocana (Vairocana, meaning 'the light shines everywhere'). The whole wave is water, but the wave is not water, the whole water becomes a wave, and the water itself is different.' The other said: 'Things and I are originally not different, the myriad phenomena are like images in a mirror. Clearly transcending the duality of host and guest, clearly penetrating the true nature of emptiness. One body contains many dharmas, interpenetrating in the net of Indra. Layer upon layer without end, every movement and stillness is perfectly harmonious.'", "Later, both her parents passed away, and her brother Fan Juan took the position of Fen𡩋wei. The Daoist nun traveled with him. Hearing of the fame of Chan Master Sixin of Huanglong, she went to visit him. Chan Master Sixin knew that she had attained something upon seeing her, and asked: 'Sadāprarudita Bodhisattva (Sadāprarudita, a Bodhisattva known for his ascetic practices) sold his heart and liver, who did he teach to study Prajñā (Prajñā, meaning 'wisdom')?' The Daoist nun replied: 'If you have no heart, then I will stop.' He then asked: 'Nourished by the same rain, the roots of plants are different. On the ground without yin and yang, what will grow?' The Daoist nun replied: 'The monk should cherish his eyebrows.' Chan Master Sixin struck her and said: 'This woman is messing up the order.' The Daoist nun bowed. Chan Master Sixin acknowledged her. During the Zhenghe period (1111-1118), she lived in Jinling. She once set up a bath at Baoning Temple and posted a notice on the door saying: 'There is nothing at all, what is there to wash? If there is fine dust, where does it come from? Speak a transcendent word, and everyone can enter the bath together.' People all say that water can wash away dirt, but who knows that water itself is also dust. Even if the water stains are removed instantly, they must also be washed away here.' In her later years, she became a nun and lived in Xizhu Temple in Suzhou, where her Daoist influence was very strong. Soon she manifested illness, wrote a verse, and passed away in the lotus position. There is a Mingxin Lu (Record of Illuminating the Mind) circulating in the world.", "", "Yu Daopo", "Was a native of Jinling. She made a living selling oil cakes. She once visited Chan Master Langye Qi. The master used the words of the 'True Person of No Rank' from the Linji school to enlighten her. One day, hearing a beggar sing the Lotus Flower Song saying: 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' She suddenly had a great awakening and threw the cake plate on the ground. Her husband glanced at her sideways and said: 'Are you crazy?' Daopo said: 'This is not a realm you can understand.' She went to visit Chan Master Langye Qi again." ] }
瑯玡問那個是無位真人。婆應聲曰。有一無位真人。六臂三頭努力瞋。一劈華山分兩路。萬年流水不知春。自是機鋒迅捷。叢林憚之。圓悟勤禪師開堂蔣山。方至法座前。婆從眾中躍出。以身一拶。便歸眾。圓悟云。見怪不怪。其怪自壞。悟次日至其家。婆不出。厲聲曰。這般黃口小兒。也道出來開堂說法。圓悟曰。婆子少賣弄。我識得你了也。婆大笑。出相見。凡有僧至。則曰兒兒。僧擬議。即掩門。佛燈珣禪師往勘之。婆見師。即曰兒兒。佛燈曰。爺在甚處。婆轉身拜露柱。佛燈即與踏倒。曰將謂有多少奇特。便出。婆蹶起曰。兒兒來。惜你則個。佛燈不顧而去。安首座自德山至。婆問甚處來。曰德山。婆曰。德山泰乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。婆嘗頌馬祖示疾因緣云。日面月面。虛空閃電。雖然截斷天下衲僧舌頭。分明祇道得一半(五燈會元)。
覺庵道人祖氏
建寧人。幼不肯字人。深信祖道。一日聞圓悟示眾語。瞭然明白。自呈所見。圓悟云。更須飏卻所見。始得自由。道人呈偈曰。露柱抽橫骨。虛空弄爪牙。直饒圓會得。猶是眼中沙(五燈會元)。
明室道人
名本明。不詳其氏族。自契機圓悟。遍參名宿。皆蒙印可。紹興十年二月望
【現代漢語翻譯】 現代漢語譯本 瑯琊（地名）問什麼是無位真人。老太婆應聲說：『有一位無位真人，六臂三頭，怒目圓睜。一斧劈開華山分成兩路，萬年流水也不知什麼是春天。』老婆子向來機鋒迅捷，叢林里的僧人都畏懼她。圓悟勤禪師在蔣山開堂說法，剛走到法座前，老太婆就從人群中跳出來，用身體一推，便回到人群中。圓悟說：『見怪不怪，其怪自敗。』圓悟第二天到她家，老太婆不出來。厲聲說：『這般黃口小兒，也敢出來開堂說法！』圓悟說：『婆子少賣弄，我識得你了！』老太婆大笑，出來相見。凡是有僧人到，就說『兒兒』。僧人稍一猶豫，她就關上門。佛燈珣禪師前去勘驗她。老太婆見到禪師，就說『兒兒』。佛燈說：『爺在甚麼地方？』老太婆轉身拜露柱。佛燈立刻將露柱踢倒，說：『還以為有多少奇特之處。』便離開了。老太婆爬起來說：『兒兒來，我疼你！』佛燈不理睬她就走了。安首座從德山（地名）來到，老太婆問從哪裡來。回答說：『德山。』老太婆說：『德山泰乃老婆兒子。』安說：『婆是甚麼人的兒子？』老太婆說：『被上座一問，直叫人立地**。』老太婆曾經作頌馬祖（人名）示疾的因緣說：『日面月面，虛空閃電。雖然截斷天下衲僧舌頭，分明只說得一半。』（《五燈會元》）
覺庵道人祖氏
建寧（地名）人。從小就不肯用文字稱呼人，深信祖道。一天聽到圓悟禪師開示的言語，瞭然明白。自己呈述所見。圓悟說：『更須揚棄所見，才能得到自由。』道人呈偈說：『露柱抽出橫骨，虛空舞弄爪牙。縱然圓滿領會，仍然是眼中的沙子。』（《五燈會元》）
明室道人
名本明，不清楚他的氏族。自從與圓悟禪師的機緣相合，遍參各位名宿，都得到他們的認可。紹興十年（1140年）二月十五
【English Translation】 English version Langye (place name) asked what is a 'person of no rank' (wú wèi zhēn rén 無位真人). The old woman responded, 'There is a person of no rank, with six arms and three heads, fiercely glaring. With one axe, he splits Mount Hua into two paths; for ten thousand years, the flowing water does not know spring.' The old woman was known for her quick wit, and the monks in the monastery feared her. Chan Master Yuanwu Qin was opening a Dharma assembly at Jiangshan. Just as he reached the Dharma seat, the old woman jumped out from the crowd, gave him a shove, and returned to the crowd. Yuanwu said, 'If you're not surprised by the strange, the strangeness will disappear on its own.' The next day, Yuanwu went to her house, but the old woman did not come out. She said sternly, 'This kind of young pup dares to come out and open a Dharma assembly!' Yuanwu said, 'Old woman, stop showing off, I recognize you!' The old woman laughed loudly and came out to meet him. Whenever a monk arrived, she would say 'Er'er (兒兒, meaning 'son, son').' If the monk hesitated, she would shut the door. Chan Master Fodeng Xun went to examine her. When the old woman saw the master, she said 'Er'er.' Fodeng said, 'Where is your father?' The old woman turned around and bowed to a pillar. Fodeng immediately kicked the pillar down, saying, 'I thought there was something special about you.' Then he left. The old woman got up and said, 'Er'er, come, I'll cherish you!' Fodeng ignored her and left. Chief Seat An came from Deshan (place name). The old woman asked where he came from. He replied, 'Deshan.' The old woman said, 'Deshan Tai is an old woman's son.' An said, 'Whose son is the old woman?' The old woman said, 'Being asked by the venerable one, it makes one want to ** on the spot.' The old woman once composed a verse on the occasion of Mazu's (person name) illness, saying, 'Sun face, moon face, lightning in the void. Although it cuts off the tongues of all the monks in the world, it only speaks of half the truth.' (From Wudeng Huiyuan (五燈會元, Compendium of Five Lamps))
Layman Jue'an, of the Zu family
A native of Jianning (place name). From a young age, he refused to address people with written characters, deeply believing in the ancestral way. One day, upon hearing the words of Chan Master Yuanwu's instruction, he clearly understood. He presented his understanding. Yuanwu said, 'You must further discard what you have seen in order to gain freedom.' The layman presented a verse, saying, 'The pillar draws out horizontal bones, the void plays with claws and teeth. Even if you fully understand, it is still sand in your eyes.' (From Wudeng Huiyuan)
Layman Mingshi
Named Benming, his clan is unknown. Since his opportunity aligned with Yuanwu, he widely consulted famous masters, all of whom approved. February 15th of Shaoxing 10 (1140 AD)
。手書三偈。寄呈草堂清微。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。又一偈曰。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯了洗缽盂。又一偈曰。莫管它。莫管它。終日癡憨弄海沙。要識本來真面目。便是祖師一木義。道不得的叉下死。道得的也叉下死。畢竟如何。不許夜行。投明須到。居數日。別諸親故。脫然而逝。草堂䟦其偈。刊行於世(五燈會元)。
寂壽道人范氏
成都人。孀居歲久。常坐不臥。聞圓悟住昭覺寺。往請垂示。圓悟教參不是心。不是佛。不是物。是甚麼。道人如教。久無所契。復問圓悟曰。此外有何方便。令我會去。圓悟云。有個方便。不是心。不是佛。不是物。道人有省。乃曰。元來得甚麼近(宗門武庫)。
善化婆者
不知何許人也。居潭州善化縣。日常誦金剛經。街頭乞食。夜則歸宿巖下。頃之。不行乞者數日矣。市人怪之。跡其住處。群鴉噪集。見婆傍巖而化。懷經一本則金剛也。群鴉為負土覆之(宗門武庫)。
張夫人黃氏
邵武人。尚書右丞履之女。朝奉大夫直龍圖閣鄱陽張根之妻也。幼穎悟絕人。讀書日記數百言。輒了其義尤深於老莊之書。既歸張氏。事兩世舅姑盡誠謹。寬以馭眾
【現代漢語翻譯】 手書三首偈頌，寄給草堂清微禪師。偈頌說：『不認識煩惱就是菩提（覺悟），如果順著煩惱就是愚癡。煩惱生起和滅去的時候，一定要明白它的本質。就像老鷹飛過，新羅（古代朝鮮國名）人也不知道。』又一首偈頌說：『不認識煩惱就是菩提，清凈的蓮花從污泥中生長出來。如果有人問我應該怎麼做，那就吃粥吃飯後洗缽盂。』又一首偈頌說：『不要管它，不要管它，整天癡癡地在海邊玩沙。想要認識本來真正的面目，那就是祖師達摩的一木義。說得出，說不出，都是死路一條。』 到底應該如何？不許夜裡趕路，天亮之前必須到達目的地。』 在草堂住了幾天，告別了親朋故舊，安詳地去世了。草堂禪師為他的偈頌寫了跋，刊行於世。
寂壽道人范氏
是成都人，守寡多年，經常坐禪不睡覺。聽說圓悟禪師住在昭覺寺，前去請教。圓悟禪師教她參『不是心，不是佛，不是物，是什麼？』道人按照教導參禪，很久都沒有領悟。又問圓悟禪師說：『此外還有什麼方便，能讓我開悟？』圓悟禪師說：『有個方便，不是心，不是佛，不是物。』道人有所領悟，於是說：『原來得到的這麼近！』
善化婆者
不知道是哪裡人。住在潭州善化縣，每天誦讀《金剛經》。在街頭乞討食物，晚上就回到巖石下睡覺。過了一段時間，好幾天沒有出來乞討。市裡的人感到奇怪，找到她住的地方，一群烏鴉聚集在那裡，看見婆婆靠著巖石圓寂了，懷裡抱著一本《金剛經》。烏鴉們用泥土覆蓋了她的遺體。
張夫人黃氏
是邵武人，尚書右丞履之的女兒，朝奉大夫、直龍圖閣鄱陽張根的妻子。從小就非常聰明，讀書每天能記住幾百字，而且很理解其中的含義，尤其精通老子和莊子的書。嫁到張家后，侍奉兩代公婆非常誠懇謹慎，用寬容的態度對待下人。
【English Translation】 He personally wrote three verses and sent them to Qingwei of Caotang Monastery. The verses say: 'Not recognizing affliction is Bodhi (enlightenment); following affliction is foolishness. When arising and ceasing occur, one must understand their essence. Like a hawk flying by, people in Silla (ancient Korean kingdom) do not know.' Another verse says: 'Not recognizing affliction is Bodhi; a pure lotus grows from the mud. If someone asks me what to do, then eat congee and rice, and wash the bowl.' Another verse says: 'Don't bother with it, don't bother with it; all day long, foolishly playing with sand on the beach. If you want to recognize your original true face, that is the 'one wood' meaning of Patriarch Bodhidharma. Speaking it, you die; not speaking it, you also die.' What ultimately should one do? 'No night travel allowed; you must arrive before dawn.' After staying at Caotang Monastery for several days, he bid farewell to his relatives and friends, and passed away peacefully. Abbot Caotang wrote a postscript for his verses and published them to the world.
Taoist Jishou, surname Fan
Was from Chengdu. She had been a widow for many years and often sat in meditation without sleeping. Hearing that Chan Master Yuanwu was residing at Zhaojue Monastery, she went to request his instruction. Yuanwu taught her to contemplate, 'It is not mind, not Buddha, not thing. What is it?' The Taoist followed his teaching, but for a long time, she had no realization. She then asked Yuanwu, 'Besides this, what other expedient means are there to help me understand?' Yuanwu said, 'There is an expedient means: it is not mind, not Buddha, not thing.' The Taoist had an awakening and said, 'So, what I have been seeking was so close!'
Old Woman Shanhua
It is not known where she was from. She lived in Shanhua County, Tanzhou. Every day, she recited the Diamond Sutra. She begged for food in the streets and returned to sleep under a rock at night. After some time, she did not go out to beg for several days. The people in the market found it strange and traced her dwelling place. A flock of crows gathered there, and they saw the old woman had passed away leaning against the rock, holding a copy of the Diamond Sutra in her arms. The crows carried soil to cover her body.
Lady Zhang, surname Huang
Was from Shaowu, the daughter of Huang Lizhi, the Right Vice Minister of the Ministry of Personnel (尚書右丞), and the wife of Zhang Gen of Poyang, the Attendant Academician of the Ministry of Works (朝奉大夫) and Director of the Dragon Pavilion Library (直龍圖閣). From a young age, she was exceptionally intelligent. She could memorize hundreds of words a day when reading and deeply understood their meaning, especially the books of Laozi and Zhuangzi. After marrying into the Zhang family, she served her parents-in-law of two generations with utmost sincerity and caution, and treated her servants with generosity.
。喜慍不形於色。中年篤好釋教。世味益薄。獨掃一室。燕坐終日。以禪悅自娛。龍圖性剛直。遇事無所顧避。以是不容於時。閑居逾十年。夫人處之泰然。未嘗一語及榮利。其後復起為南轉運使。夫人戒之曰。釋氏六波羅密。以般若為宗。貴夫以方便善巧濟一切也。今公欲有為于當世。而不知此。其可乎。龍圖感其言。益自磨礱。為委曲行道計。既而以言事得罪。夫人謂曰。公知所謂般若矣。獨于忍辱波羅密。抑猶未盡乎。自龍圖罷歸。夫人有厭世意。嘗夢金人長丈餘。以手援之。驚喜而寤。召諸子告戒甚悉。一日晨興。遍詣諸娣姒。若敘別者。且曰。吾當從夢中逝。不復以疾病煩人也。夜分粥罷就寢。明且。顧左右。具龍圖藥餌。如常時。少頃。諸子候之。已奄然逝矣。側臥西向。手結印。固不可解。時宣和二年。年五十九。李忠定公綱自沙陽謫官歸。過龍圖家。拜夫人于堂。聽其言。以為所見超卓。雖老於禪學者。弗能及也。夫人卒。為之志。道其詳焉(李忠定公文集)。
秦國夫人計氏
名法真。魏國公張浚之母也。少寡。性嚴毅。教子有法度。居常蔬食。喜佈施。誦經禮佛。日有常課。大慧杲禪師住徑山。嘗遣其徒道謙。奉書至長沙候魏公。魏公謂曰。老母修行四十年。只欠此一著。且留公早
【現代漢語翻譯】 現代漢語譯本：他喜怒不形於色。中年時非常喜歡佛教，對世俗的興趣越來越淡薄。獨自打掃出一間屋子，整天靜坐，以禪定的喜悅自娛自樂。龍圖（此處指人名或官職，具體含義需根據上下文判斷）性格剛直，遇到事情不顧忌任何方面，因此不被當時社會所容納，賦閒在家超過十年。夫人卻處之泰然，從未說過一句關於榮華利祿的話。之後龍圖再次被起用為南轉運使，夫人告誡他說：『釋迦牟尼的六波羅蜜（Six Pāramitās，佛教中菩薩修行的六種方法，分別是佈施、持戒、忍辱、精進、禪定、般若），以般若（Prajñā，智慧）為根本，貴在用方便善巧來救濟一切。如今您想要在當世有所作為，卻不明白這個道理，怎麼可以呢？』龍圖被她的話所感動，更加自我磨礪，為委曲求全地行道做打算。不久之後，因為上書言事而獲罪，夫人說：『您知道什麼是般若了，只是對於忍辱波羅蜜（Kṣānti pāramitā，忍耐）的理解，恐怕還沒有完全領會吧。』自從龍圖被罷官回家，夫人有了厭世的想法，曾經夢見一個身高一丈多高的金人，用手拉她，她驚喜地醒來。召集兒子們，詳細地告誡他們。有一天早晨，她遍訪各位妯娌，好像是在敘別一樣，並且說：『我將從夢中離去，不再因為疾病而麻煩大家了。』夜裡分粥完畢后就寢，第二天早上，她看看左右，準備好龍圖的藥，像往常一樣。過了一會兒，兒子們去探望她，她已經安然去世了，側臥面向西方，手結手印，始終無法解開。當時是宣和二年（1120年），享年五十九歲。李忠定公（此處指李綱）從沙陽被貶官回來，路過龍圖家，在廳堂拜見夫人，聽她說話，認為她的見解超凡脫俗，即使是精通禪學的人也比不上。夫人去世后，李忠定公為她寫墓誌銘，詳細地敘述了她的事蹟（李忠定公文集）。 秦國夫人計氏，名法真，是魏國公張浚的母親。年輕時守寡，性格嚴厲剛毅，教育兒子很有方法。平時吃素，喜歡佈施，誦經禮佛，每天都有固定的功課。大慧杲禪師（Dahui Zonggao，南宋著名禪師）住在徑山，曾經派他的弟子道謙，帶著書信到長沙問候魏公。魏公說：『老母親修行四十年，只欠缺這一著。請您暫時留下幾天，我想要向您請教。』
【English Translation】 English version: He did not show his joy or anger on his face. In middle age, he developed a deep fondness for Buddhism, and his interest in worldly matters gradually waned. He swept a room clean and spent his days sitting in meditation, finding joy in the bliss of Chan (Dhyāna, meditation). Longtu (This refers to a person's name or official title, the specific meaning needs to be judged according to the context) was upright and straightforward, and he did not consider any consequences when encountering matters, so he was not tolerated by the society at that time. He lived in seclusion for more than ten years. His wife, however, remained calm and never uttered a word about wealth or fame. Later, Longtu was reappointed as the Southern Transport Commissioner. His wife admonished him, saying, 'The Six Pāramitās (Six Pāramitās, the six practices of a Bodhisattva in Buddhism, namely generosity, discipline, patience, diligence, meditation, and wisdom) of Śākyamuni Buddha take Prajñā (Prajñā, wisdom) as their foundation, valuing the skillful means to help all beings. Now you want to achieve something in this world, but you do not understand this principle, how can you do it?' Longtu was moved by her words and became more self-disciplined, planning to act in a roundabout way. Soon after, he was convicted for speaking out on matters, and his wife said, 'You know what Prajñā is, but your understanding of Kṣānti pāramitā (Kṣānti pāramitā, patience) is probably not complete.' Since Longtu was dismissed from his post and returned home, his wife had thoughts of leaving the world. She once dreamed of a golden man more than ten feet tall, reaching out his hand to her. She woke up in surprise. She summoned her sons and gave them detailed instructions. One morning, she visited all her sisters-in-law, as if she were saying goodbye, and said, 'I will depart from this world in a dream and will no longer trouble everyone with illness.' After finishing the porridge at night, she went to bed. The next morning, she looked around, prepared Longtu's medicine, as usual. After a while, her sons went to visit her, and she had already passed away peacefully, lying on her side facing west, with her hands forming a mudra (Mudra, a symbolic gesture), which could not be undone. It was the second year of Xuanhe (1120 AD), and she was fifty-nine years old. Li Zhongding Gong (This refers to Li Gang) was demoted from Shayang and passed by Longtu's house. He visited the wife in the hall, listened to her words, and thought that her views were extraordinary, even surpassing those who were proficient in Chan (Dhyāna, meditation). After the wife passed away, Li Zhongding Gong wrote an epitaph for her, detailing her deeds (Collected Works of Li Zhongding Gong). Lady Ji of the State of Qin, named Fazhen, was the mother of Duke Zhang Jun of the State of Wei. She was widowed at a young age and had a strict and resolute character. She had methods for educating her sons. She usually ate vegetarian food, liked to give alms, recited scriptures, and worshiped the Buddha, with a fixed routine every day. Chan Master Dahui Zonggao (Dahui Zonggao, a famous Chan master of the Southern Song Dynasty) lived in Jingshan and once sent his disciple Daoqian with a letter to Changsha to greet Duke Wei. Duke Wei said, 'My old mother has been practicing for forty years, and she only lacks this one thing. Please stay for a few days, I would like to ask you for advice.'
晚伴話。既見夫人。夫人問曰。徑山和尚。如何教人。道謙曰。和尚祇教人看狗子無佛性。及竹篦子話。只是不得下語。不得思量。不得向舉起處會。不得向開口處承當。要辦此事。須是輟去看經禮佛。息心參究。莫使工夫間斷。若一向執著看經禮佛。希求功德。亦是障道。俟一念相應。依舊看經禮佛。乃至一香一華一瞻一拜。儘是佛之妙用。但相聽信。決不相誤。夫人信之。遂力究前話。一夕五更起坐。忽有省。作偈呈大慧。其一云。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。大慧答書云。謙禪歸。領賜教。及親書數頌。初甚疑之。及詢謙。方知本末。曠劫未明之事。豁爾現前。不從人乞。為之歡喜累日。兒子作宰相。身作國夫人。未足為貴。糞掃堆頭。拾得無價之寶。百劫千生。受用不盡。方為真貴。然切不得執著此貴。若執著。則墮在尊貴中。不復興慈運悲。憐愍有情耳。紹興二十六年。夫人將卒。語魏公言。老身有私恩未報。命迎供大慧一年。遂遣使迎大慧。及至。夫人逝矣。館之光孝寺東堂。喪歸乃還(大慧語錄年譜)。
廣平郡夫人馮氏
名法信。贈少師珣之女。鎮洮軍承宣使陳思恭之妻也。少多病。及歸陳。病日劇。時慈受深禪師居王城。唱導佛法。夫人造其室。求卻病方。慈
【現代漢語翻譯】 現代漢語譯本 晚間一起聊天。已經拜見了夫人。夫人問道：『徑山（地名）和尚是如何教導人的？』道謙回答說：『和尚只是教人蔘看狗子無佛性，以及竹篦子的話頭。只是不得妄下判斷，不得思量揣測，不得在（和尚）舉起（竹篦子）的地方領會，不得在（和尚）開口的地方承擔。想要辦成這件事，必須停止看經禮佛，靜下心來參究。不要讓功夫間斷。如果一味執著于看經禮佛，希望求得功德，也是障礙修道。等到一念相應時，依舊可以看經禮佛，乃至一香一花一瞻一拜，都是佛的妙用。只要相信，決不會被耽誤。』夫人相信了這些話，於是努力參究之前的話頭。一天晚上五更時分起身端坐，忽然有所領悟，作偈呈給大慧宗杲（禪師名號）。其中一首說：『每日觀看經文，如同遇到老朋友。不要說經常有阻礙，每一次舉起每一次都感到新鮮。』大慧宗杲回信說：『謙禪師回來，領受了您的教誨，以及親筆寫的幾首偈頌。起初我非常懷疑，等到詢問了道謙，才知道事情的始末。曠劫以來未能明白的事情，豁然開朗地呈現在眼前，不是從別人那裡乞求來的。為此歡喜了好幾天。兒子做了宰相，自己做了國夫人，還不足為貴。在糞土堆里，拾得無價之寶，百劫千生，受用不盡，才算是真正的珍貴。然而千萬不能執著于這種珍貴，如果執著，就會墮落在尊貴之中，不再興起慈悲之心，憐憫有情眾生了。』紹興二十六年（1156年），夫人將要去世，對魏公說：『我有一份私人的恩情沒有報答，希望迎請供養大慧宗杲一年。』於是派遣使者迎請大慧宗杲。等到大慧宗杲到達時，夫人已經去世了。將他安置在光孝寺東堂。喪事完畢后才返回。（大慧宗杲語錄年譜）
廣平郡夫人馮氏
名法信，是贈少師馮珣的女兒，鎮洮軍承宣使陳思恭的妻子。年輕時多病，嫁到陳家后，病情日益加重。當時慈受深禪師住在王城，宣講佛法。夫人前往他的住所，請求去除疾病的方法。慈受深禪師
【English Translation】 English version One evening, they were chatting together. Having already met the Lady, the Lady asked: 'How does the monk of Jingshan (place name) teach people?' Daqian replied: 'The monk only teaches people to contemplate the saying of 'a dog has no Buddha-nature', and the saying of the bamboo staff. One must not make judgments, not speculate, not understand at the point where (the monk) raises (the staff), and not take responsibility at the point where (the monk) speaks. If you want to accomplish this matter, you must stop reading scriptures and worshiping the Buddha, and calm your mind to investigate. Do not let the effort be interrupted. If you are always attached to reading scriptures and worshiping the Buddha, hoping to seek merit, it is also an obstacle to the path. When a thought corresponds, you can still read scriptures and worship the Buddha, even one incense, one flower, one glance, one bow, all are the wonderful functions of the Buddha. As long as you believe, you will never be misled.' The Lady believed these words, so she worked hard to investigate the previous saying. One night, she got up and sat in meditation at the fifth watch (around 3-5 am), and suddenly had an insight, composing a verse to present to Dahui Zonggao (Zen master's name). One of them said: 'Every day I read the scriptures, as if meeting an old friend. Don't say there are often obstacles, every time I raise it, I feel fresh.' Dahui Zonggao replied in a letter: 'Zen Master Qian has returned, receiving your teachings, and several verses written in your own hand. At first, I was very suspicious, but when I asked Daqian, I learned the whole story. What had not been understood for countless eons, suddenly appeared clearly before my eyes, not begged from others. I was happy for several days because of this. My son becoming a prime minister and myself becoming the Lady of the State are not enough to be considered noble. In the pile of dung, picking up a priceless treasure, enjoying it endlessly for hundreds of kalpas and thousands of lives, is truly noble. However, one must not be attached to this nobility. If one is attached, one will fall into nobility and no longer arouse compassion and pity for sentient beings.' In the twenty-sixth year of Shaoxing (1156), the Lady was about to pass away and said to Duke Wei: 'I have a private kindness that has not been repaid, and I hope to invite and support Dahui Zonggao for a year.' So she sent an envoy to invite Dahui Zonggao. By the time Dahui Zonggao arrived, the Lady had already passed away. He was placed in the East Hall of Guangxiao Temple. He returned after the funeral. (Chronicle of Dahui Zonggao's Sayings)
Lady Feng of Guangping County
Her name was Faxin, the daughter of Feng Xun, who was given the title of Junior Preceptor, and the wife of Chen Sigong, the Commissioner of the Zhentao Army. She was often sick when she was young, and after marrying into the Chen family, her illness worsened day by day. At that time, Zen Master Cisou Shen lived in Wangcheng, preaching the Buddha's teachings. The Lady went to his residence, seeking a method to get rid of her illness. Zen Master Cisou Shen
受教以持齋。誦西方佛名。夫人信受。還家未逾月。遂屏葷血。卻膏沐。衣掃塔衣。修西方凈觀。自翻經行道。及起居動靜。一以西方為歸。頃之。病良已。理家事如初。亦不廢凈業。如是十年無惰容。無矜色。心安體舒。神氣日王。一日。索筆書偈曰。隨緣任業許多年。枉作耕牛大可憐。打疊身心早脫去。免將鼻孔被人牽。見者怪之。夫人曰。清凈界中。失念至此。支那緣盡。行即西歸。適我願兮。何怪之有。其年九月。示疾。至十二月。一夕語侍者云。吾已神遊凈土。面禮慈尊。觀音左顧。勢至右盼。百千萬億清凈佛子。稽首慶我得生其國。至如宮殿林沼。光明神麗。與十六觀經所說。無二無別。到者方知。非可以語汝曹也。侍者呼思恭至。語其故。乃相與合掌誦佛名。至明晨。右脅而逝。三日而殮。家人輒聞妙香。及茶毗啟視。面如生時。年三十六。初。思恭未知佛法。夫人實勸發之。平居接待諸親屬。恩意周至。卒之日。外內哭者皆失聲。至有煉頂灼臂以薦福者。紹興三年。待制王以寧親得之思恭。為廣平夫人往生記(樂邦文類)。
吳氏
都官員外郎呂宏妻也。宏素明佛理。與吳氏合志清修。有二侍女。亦絕葷血。其一頗好禪。俄而得疾。談笑坐逝。如委蛻然。其一奉戒刻苦。或終月不食。但
日飲吳氏所咒觀音凈水。一盞而已。一日。忽見金蓮華現前。其上雙趺隱然。數日見膝。又數日見身。又數日頭面悉見。相好具足。其中阿彌陀佛。左右則觀音勢至也。已而宮殿樹林。皎若指掌。清凈男子。經行其際。如是三年。瞬息不隔。或問曾聞佛說法否。曰我但得天眼。未得天耳。佛所說法。未得聞也。頃之。自言往生時至。遂化去。吳氏事觀音甚虔。室中列瓶數十。注以凈水。日誦大悲咒。輒見觀音放光入瓶中。有病者。飲水輒愈。其水積歲。色味不變。雖大寒不凍。故世號吳氏為觀音縣君(凈土文)。
龔氏
錢塘人。孫忭之母也。誦彌陀經。常持佛名。一日有疾。請清照律師至。稱說凈土諸莊嚴事。語未及終。端坐而化。老妾于氏。亦常持佛號。頃之。夢龔氏告曰。吾已生凈土。卻後七日。汝當來也。及期亦逝(佛祖統紀)。
孫氏女
亦錢塘人也。常持佛名。兼習梵咒。已而有疾。請清照律師至。告曰。久病厭世。安得脫離五濁。受諸妙樂乎。師為稱說凈土因緣。女大喜。其夜夢師授藥一盞。服之。脫然病癒。后三日。語侍人曰。迦葉尊者在此。大好金蓮華座。吾其行矣。結印而化(佛祖統紀)。
郭氏
名妙圓。仁和人。清照律師之妹也。長齋誦佛名。課法華
【現代漢語翻譯】 現代漢語譯本 每日飲用吳氏所持咒的觀音凈水，僅一盞而已。一日，忽然看見金蓮花顯現在眼前，其上有雙跏趺坐的身影隱約可見。數日後，能看見膝蓋；又數日後，能看見身體；再過數日，頭面都清晰可見，相好具足。其中是阿彌陀佛（Amitabha），左右則是觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）菩薩。不久之後，宮殿樹林都清晰得如同看自己的手掌一樣，清凈的男子在其中行走。如此持續了三年，片刻不曾間斷。有人問她是否曾聽聞佛說法，她說：『我只是得到了天眼，未得到天耳，佛所說的法，我沒有聽到。』不久之後，她自言往生之時已到，於是化去。吳氏侍奉觀音菩薩非常虔誠，室內排列著數十個瓶子，注入凈水，每日誦持大悲咒，常常看見觀音菩薩放光進入瓶中。有病人飲用此水，立刻痊癒。這水積存多年，顏色和味道都不改變，即使在大寒時節也不結冰，所以世人稱吳氏為觀音縣君（Kunin，對虔誠佛教婦女的尊稱）。（出自《凈土文》）
龔氏
錢塘（今杭州）人，是孫忭的母親。誦讀《彌陀經》，常唸佛名。一日生病，請清照律師來，律師稱說凈土的各種莊嚴之事。話還未說完，龔氏端坐而逝。老妾于氏，也常唸佛號。不久之後，夢見龔氏告訴她說：『我已經往生凈土，七日之後，你應當也來。』到了期限，于氏也去世了。（出自《佛祖統紀》）
孫氏女
也是錢塘人。常唸佛名，兼習梵咒。後來生病，請清照律師來，她說：『久病厭世，如何才能脫離五濁（五濁：劫濁、見濁、煩惱濁、眾生濁、命濁），享受各種美妙的快樂呢？』律師為她稱說凈土的因緣，孫氏女非常歡喜。當夜夢見律師授給她一盞藥，服下後，病立刻痊癒。后三日，告訴侍女說：『迦葉尊者（Mahākāśyapa）在此，有美好的金蓮花座，我要去了。』結印而逝。（出自《佛祖統紀》）
郭氏
名妙圓，仁和（今杭州）人，是清照律師的妹妹。長期齋戒誦唸佛名，學習《法華（Saddharma Puṇḍarīka Sūtra）經》。
【English Translation】 English version She drank daily a cup of pure water, blessed by Wu's incantation of Avalokiteśvara (Guanyin). One day, she suddenly saw a golden lotus flower appear before her, upon which a figure in the double lotus position was faintly visible. After several days, she could see the knees; after a few more days, she could see the body; and after a few more days, the head and face were all clearly visible, with all the auspicious marks complete. Within it were Amitābha (Amituofo), with Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi) on either side. Soon after, the palaces and forests were as clear as the palm of her hand, and pure men walked among them. This continued for three years, without a moment's interruption. Someone asked her if she had ever heard the Buddha preach, and she said, 'I have only obtained the divine eye, but not the divine ear. I have not heard the Dharma preached by the Buddha.' Soon after, she said that the time of her rebirth had arrived, and then she passed away. Wu was very devout in serving Avalokiteśvara (Guanyin). Dozens of bottles were arranged in her room, filled with pure water. Every day, she chanted the Great Compassion Mantra (Mahākaruṇā Dhāraṇī), and she often saw Avalokiteśvara (Guanyin) emit light into the bottles. Those who were sick would be healed immediately after drinking this water. The water accumulated over the years, and its color and taste did not change, and it did not freeze even in the coldest weather. Therefore, the world called Wu 'Lady Guanyin of the County'. (From 'Pure Land Writings')
Gong
A native of Qiantang (modern Hangzhou), she was the mother of Sun Bian. She recited the Amitābha Sūtra and constantly held the Buddha's name. One day, she fell ill and invited the lawyer Qingzhao to come. The lawyer described the various adornments of the Pure Land. Before he could finish speaking, Gong passed away while sitting upright. The old maid Yu also often held the Buddha's name. Soon after, she dreamed that Gong told her, 'I have already been reborn in the Pure Land. After seven days, you should also come.' When the time came, Yu also passed away. (From 'Comprehensive Records of the Buddhist Patriarchs')
Daughter of Sun
Also a native of Qiantang. She often held the Buddha's name and also practiced Sanskrit mantras. Later, she fell ill and invited the lawyer Qingzhao to come. She said, 'I am tired of the world after a long illness. How can I escape the five turbidities (five turbidities: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) and receive all kinds of wonderful pleasures?' The lawyer described the causes and conditions of the Pure Land for her, and the daughter of Sun was very happy. That night, she dreamed that the lawyer gave her a cup of medicine, and after taking it, she recovered immediately. Three days later, she told her attendants, 'The Venerable Mahākāśyapa (Jiaye Zunzhe) is here, with a beautiful golden lotus seat. I am going.' She passed away while forming a mudra. (From 'Comprehensive Records of the Buddhist Patriarchs')
Guo
Her name was Miaoyuan, a native of Renhe (modern Hangzhou), and the younger sister of the lawyer Qingzhao. She observed a long-term vegetarian diet, recited the Buddha's name, and studied the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra).
彌陀二經。兼行方等懺法。每諦觀落日。注想西方。忽聞空中聲云。郭妙圓決生凈土。嘗往律師所。作。繫念會。齋百僧。臨終請師說法。即時坐脫(佛祖統紀)。
施氏
錢塘沈銓妻也。與夫同修凈業。請照律師依觀經。繪九品往生圖。以資觀想。平居供佛飯僧。印施般若經。建徑山天寧諸寺殿。所有善功。悉迴向凈土。與夫先後化去。皆見化佛垂手。面西而逝(佛祖統紀)。
王氏
明州人。日持金剛經。懷孕二十八月。羸瘦日甚。偶倚門立。一異僧過之。謂曰。汝有善根。何不印施金剛經千卷。王氏從之。又齋千僧。誦金剛經千卷。至夜三更。見金剛神以杵指王氏腹。及覺。已生二男在床矣。王氏遂持齋。誦經不輟。年六十一。暴卒。二使者引見冥王。自供從幼持金剛經。王賜金床。命坐殿側朗誦一遍。王問何不念咒。答云。世間無本。敕鬼吏于藏中取咒本付王氏。囑曰。汝至陽間。展轉流通。切勿遺墜。汝向後壽終。徑生極樂世界。不復來此處矣。王氏遂還。后至九十一歲。無疾坐化。其補闕真言曰。唵。呼嚧呼嚧。社曳穆契。莎訶。事在紹興九年(金剛證果)。
王百娘
明州人也。少孤。既嫁而寡。依其舅舍人陳安行。從之官舍。紹興二年夏。忽病喑聾。有所欲。
【現代漢語翻譯】 現代漢語譯本
彌陀二經，兼修方等懺法。常常仔細觀看落日，專注思念西方極樂世界。忽然聽到空中傳來聲音說：『郭妙圓決定往生凈土。』她曾經前往律師處，舉辦繫念法會，齋僧百人。臨終時，請律師說法，隨即坐化。（《佛祖統紀》） 施氏 錢塘人沈銓的妻子。與丈夫一同修習凈土法門。請照律師依據《觀無量壽經》，繪製九品往生圖，用來輔助觀想。平時供養佛、齋僧，印施《般若經》，建造徑山天寧等寺廟的殿宇。所有善功，全部迴向凈土。與丈夫先後去世，都見到化佛垂手接引，面向西方而逝。（《佛祖統紀》） 王氏 明州人。每日持誦《金剛經》。懷孕二十八個月，身體日益羸弱。偶然倚靠門邊站立，一位奇異的僧人經過，對她說：『你很有善根，為何不印施《金剛經》一千卷？』王氏聽從了他的建議，又齋僧千人，誦《金剛經》千卷。到了夜裡三更時分，看見金剛神用杵指向王氏的腹部。醒來時，已經有兩個男孩在床上了。王氏於是持齋，誦經不輟。六十一歲時，突然去世。兩位使者引她去見冥王。她親自陳述從小持誦《金剛經》的功德。冥王賜予她金床，命她坐在殿側朗誦一遍。冥王問她為何不念咒語，她回答說：『世間沒有咒語的版本。』冥王命令鬼吏從藏經中取出咒語版本交給王氏，囑咐說：『你到陽間，輾轉流通此咒，切勿遺失。你將來壽終，直接往生極樂世界（Sukhāvatī），不再來這裡了。』王氏於是還陽。後來活到九十一歲，無疾而終，坐化。其補闕真言是：唵。呼嚧呼嚧。社曳穆契。莎訶。此事發生在紹興九年（1139年）。（《金剛證果》） 王百娘 明州人。年少時成為孤兒。出嫁后守寡，依附於她的舅舅舍人陳安行，跟隨他到官舍。紹興二年（1132年）夏天，忽然得了瘖啞聾啞的病，有所需求，
【English Translation】 English version
The Two Amitābha Sūtras, combined with the practice of the Fangdeng Repentance Method. She often attentively observed the setting sun, focusing her thoughts on the Western Pure Land (Sukhāvatī). Suddenly, she heard a voice in the air saying, 'Guo Miaoyuan is definitely going to be reborn in the Pure Land.' She once went to a Vinaya master's place to hold a Mindfulness Recitation Assembly, offering a vegetarian feast to a hundred monks. At the time of her death, she asked the master to preach the Dharma, and immediately passed away while sitting in meditation. (From 'A Comprehensive Record of the Buddha and Patriarchs') The Shi Family The wife of Shen Quan of Qiantang. She and her husband cultivated the Pure Land practice together. She asked Lawyer Zhao to paint the Nine Grades of Rebirth (in the Pure Land) according to the Visualization Sutra (Amitāyurdhyāna Sūtra), to aid in visualization. In ordinary times, she made offerings to the Buddha and provided meals to monks, printed and distributed the Prajñā Sūtra, and built halls in the Tianning and other temples on Mount Jing. All her virtuous deeds were dedicated to rebirth in the Pure Land. She and her husband passed away one after the other, both seeing the manifested Buddha extending his hand to receive them, and passing away facing west. (From 'A Comprehensive Record of the Buddha and Patriarchs') The Wang Family A person from Mingzhou. She recited the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sūtra) daily. She was pregnant for twenty-eight months, and became increasingly thin. Once, she leaned against a door, and a strange monk passed by and said to her, 'You have good roots, why not print and distribute a thousand copies of the Diamond Sūtra?' Wang followed his advice, and also offered a vegetarian feast to a thousand monks, and recited the Diamond Sūtra a thousand times. At the third watch of the night, she saw a Vajra deity pointing a vajra (a ritual weapon symbolizing the properties of a diamond and a thunderbolt) at Wang's abdomen. When she woke up, there were already two boys in the bed. Wang then observed a vegetarian diet and recited the scriptures without ceasing. At the age of sixty-one, she died suddenly. Two messengers led her to see King Yama (the lord of death). She personally recounted the merits of reciting the Diamond Sūtra from a young age. King Yama granted her a golden bed and ordered her to sit on the side of the hall and recite the sutra once. King Yama asked her why she did not recite the mantra, and she replied, 'There is no version of the mantra in the world.' King Yama ordered the ghost officers to take the mantra version from the treasury and give it to Wang, instructing her, 'When you go to the human world, circulate this mantra, and do not lose it. When you reach the end of your life, you will be directly reborn in the Pure Land (Sukhāvatī), and you will not come here again.' Wang then returned to the world. Later, she lived to the age of ninety-one, and passed away without illness, sitting in meditation. The Mantra for Perfecting Omissions is: Om. Hulu Hulu. Sheyi Muqi. Svaha. This event occurred in the ninth year of Shaoxing (1139 CE). (From 'Evidence of Fruition from the Diamond Sūtra') Wang Bainiang A person from Mingzhou. She became an orphan at a young age. After marrying, she became a widow and relied on her uncle, Chen Anxing, a Sheren (official title), following him to the official residence. In the summer of the second year of Shaoxing (1132 CE), she suddenly became ill with muteness and deafness, and when she wanted something,
但書之紙上。安行教令歸誠觀音大士。百娘遂晨夕禮拜。一日假寐。忽睹大士現身。示以修行捷徑。令日向西方作禮阿彌陀佛。因授以偈曰。凈土周沙界。云何獨禮西。但能回一念。觸處是菩提。又云。可普勸人誦持。未逾月。二病頓愈。安行謂其念力純至。應答如響。為鐫其事以廣其傳(夷堅志)。
鄒氏
鄱陽焦德一之母也。平昔好善。寡言語。不談人是非。唯篤志奉佛。壯歲苦氣疾。屢發。一日在堂中。見一物從空而下。墜于坐隅。跳躑不已。取視之。乃崇寧當三大錢也。鄒氏以為祥。佩之衣帶間。自是三十餘年。未嘗有疾。年八十四。忽失錢所在。晨起命婦子具湯盥沐。合掌敬禮西方。趺坐而逝。事在淳熙十二年(夷堅志)。
李氏
饒州德興縣董性母也。淳熙十二年五月。患腹疾。日殆。至七月九日。夜半氣絕。翼日。將就木。既旦。忽欠身起坐。言曰。吾始入冥。行曠野數里。入一城。聞人聲嘈嘈。而眼界絕闇。無所睹。自分必死矣。因念言。吾受持普門品三十年。今忽入鬼錄。佛如有靈。當來援我。遂大聲唱救苦觀世音菩薩。僅百聲。俄有人挽其左臂而行。至三十餘步。漸覺光明如晝。見一婦人相好端嚴。瓔珞被體。璀璨照耀。香氣馥然。心知菩薩示現。遂跪而乞命。菩薩曰
【現代漢語翻譯】 現代漢語譯本： 將此事記錄在紙上。安行教導人們歸心誠意地敬奉觀音大士（Avalokiteśvara）。百娘於是早晚都禮拜觀音。一天，她小睡時，忽然看見大士顯現真身，指示她修行的捷徑，讓她每天面向西方禮拜阿彌陀佛（Amitābha）。並授予她一首偈語說：『凈土周遍沙界，為何只禮拜西方？只要能迴轉一念，處處都是菩提。』又說：『可以普遍勸人誦持。』不到一個月，兩種疾病都痊癒了。安行認為這是她念力純正專一，應驗如回聲一般迅速。因此將這件事刻下來以廣泛流傳。（《夷堅志》） 鄒氏 是鄱陽焦德一的母親。她平時樂於行善，很少說話，不議論別人的缺點和過失，只是專心致志地信奉佛教。壯年時患有氣疾，多次發作。一天，她在堂屋裡，看見一個東西從空中掉下來，落在座位旁邊，跳動不止。拿起來一看，原來是崇寧年間（1102-1106）鑄造的當三大錢。鄒氏認為這是吉祥的徵兆，便將它佩戴在衣帶間。從此三十多年，未曾生病。八十四歲時，忽然找不到那枚錢了。早晨起床后，她命兒媳準備熱水洗漱，然後合掌恭敬地禮拜西方，結跏趺坐而逝。這件事發生在淳熙十二年（1185）。（《夷堅志》） 李氏 是饒州德興縣董性的母親。淳熙十二年（1185）五月，患腹部疾病，病情一天比一天嚴重，到了七月九日，半夜氣絕身亡。第二天，家人準備將她放入棺木。天亮后，她忽然欠身坐起，說道：『我剛開始進入陰間，在曠野中走了幾里路，進入一座城池，聽到人聲嘈雜，但是眼前一片漆黑，什麼也看不見。我自認為必死無疑了。於是心中默唸道：我受持《普門品》三十年，現在忽然進入鬼道，如果佛有靈驗，應當來救我。』於是大聲唸誦『救苦觀世音菩薩』。唸了大約一百聲，忽然有人拉著她的左臂行走，走了三十多步，漸漸覺得光明如白晝。看見一位婦人相貌美好端莊，身上佩戴著瓔珞，璀璨奪目，香氣濃郁。她心裡知道是菩薩顯現，於是跪下乞求救命。菩薩說：
【English Translation】 English version: This was written down. An Xing taught people to sincerely revere Avalokiteśvara (Guanyin Bodhisattva). Bai Niang then worshiped morning and evening. One day, while dozing, she suddenly saw the Bodhisattva appear in person, showing her a shortcut to practice, instructing her to worship Amitābha (Amituo Fo) facing west every day. The Bodhisattva then gave her a verse, saying: 'The Pure Land pervades all realms, why only worship the West? If one can turn a single thought, everywhere is Bodhi.' It also said: 'You can universally encourage people to recite and uphold this.' In less than a month, both illnesses were completely cured. An Xing believed that her power of thought was pure and sincere, and the response was as swift as an echo. Therefore, he engraved this event to spread its transmission widely. (Yijian Zhi) The Zou Family She was the mother of Jiao Deyi from Poyang. She was usually kind, spoke little, and did not talk about other people's faults. She was only devoted to Buddhism. In her prime, she suffered from asthma, which recurred frequently. One day, in the hall, she saw something fall from the sky and land beside her seat, jumping incessantly. She picked it up and saw that it was a 'Dang San' coin minted during the Chongning era (1102-1106). Zou believed this was an auspicious sign and wore it on her belt. From then on, for more than thirty years, she never fell ill. At the age of eighty-four, she suddenly lost the coin. In the morning, she ordered her daughter-in-law to prepare hot water for washing, then she joined her palms respectfully, worshiped the West, and passed away in a lotus position. This event occurred in the twelfth year of the Chunxi era (1185). (Yijian Zhi) The Li Family She was the mother of Dong Xing from Dexing County, Raozhou. In the fifth month of the twelfth year of the Chunxi era (1185), she suffered from abdominal illness, and her condition worsened day by day. On the ninth day of the seventh month, she died in the middle of the night. The next day, the family prepared to put her in a coffin. At dawn, she suddenly sat up and said, 'I initially entered the underworld, walked several miles in the wilderness, and entered a city. I heard noisy voices, but my vision was completely dark, and I could see nothing. I thought I was surely going to die. Then I silently thought: I have upheld the 'Universal Gate Chapter' (普門品) for thirty years, and now I have suddenly entered the realm of ghosts. If the Buddha is efficacious, he should come to save me.' So she loudly chanted 'Save-from-Suffering Avalokiteśvara Bodhisattva (救苦觀世音菩薩)'. After chanting about a hundred times, someone suddenly pulled her left arm and walked. After walking more than thirty steps, she gradually felt the light as bright as day. She saw a woman with a beautiful and dignified appearance, wearing a necklace, dazzling and radiant, with a rich fragrance. She knew in her heart that it was the Bodhisattva appearing, so she knelt down and begged for her life. The Bodhisattva said:
。爾數已盡。緣素有善根。故來相援。宜急歸。更半紀復相見。吾方作禮而起。則菩薩漸遠。向西方而去。遙見幡蓋前導。金碧眩目。頃之。乃隱。不覺身之在此榻也。自是病癒。其後五年。為紹熙元年。八月十七日。無疾坐逝。性為文記之如此(夷堅志)。
朱氏
名如一。欽成皇后之侄。明州薛生妻也。年二十餘。即素服齋居。虔修凈業。嘗以黃絹。請善書者寫法華經繡以碧絨。針鋒綿密。點畫較然。閱十年而成。中間唱禮佛名至八萬四千。復繡阿彌陀佛觀世音像。習法華經。三月成誦。次閱華嚴般若楞嚴圓覺。俱能通利。又鐫木為圖。勸人誦阿彌陀佛。受圖者滿十萬聲。為迴向西方。所化至二十萬人。尋結廬墓旁。一室奉佛。一室宴坐。一室書經。給侍惟一婢子。甘苦共之。紹熙四年春。盡斥賣奩具。為三日會。飯千比邱。合緇白萬人。共唱西方佛名。建寶幢。裝所繡經七軸。並書會者姓名。送羅睺羅道場僧堂供奉。十二月。示微疾。垂瞑。輒起趺坐。薛生曰。我家無是法也。請就寢。遂右脅而逝。年三十七。僧寶曇過羅睺羅道場。展所繡經。審其事。為之傳(樂邦文類)。
程氏
樂平徐熙載之母也。信奉佛法。年七十餘。雞鳴起。即炷香誦經。寒暑不輟。奉觀音大士尤謹。紹熙四
【現代漢語翻譯】 現代漢語譯本：你的壽命已經到頭了，因為你過去有善良的根基，所以我來幫助你。你應該趕快回去，大約十二年後我們再相見。』我正要行禮起身，菩薩就漸漸遠去，向西方而去。遠遠地看見幡旗寶蓋在前面引導，金光碧彩，耀眼奪目。一會兒，就消失不見了。我這才發覺自己還在床榻上。從此病就好了。在這之後的五年，是紹熙元年（1190年）八月十七日，他沒有生病，安詳地坐著去世了。性為把這件事記錄了下來（《夷堅志》）。
朱氏
名叫如一，是欽成皇后的侄女，明州薛生的妻子。二十多歲時，就開始穿素服，吃齋唸佛，虔誠地修行凈土法門。她曾經用黃色的絲絹，請擅長書法的人書寫《法華經》，然後用碧綠色的絲線繡出來，針腳細密，筆畫清晰。花了十年時間才完成。在這期間，她唱唸佛的名號達到了八萬四千遍。又繡了阿彌陀佛和觀世音菩薩的像。學習《法華經》，三個月就能背誦。接著閱讀了《華嚴經》、《般若經》、《楞嚴經》、《圓覺經》，都能理解通透。又用木頭雕刻成圖，勸人誦唸阿彌陀佛的名號。接受勸導誦唸的人滿了十萬聲，她就為他們迴向西方極樂世界。所教化的人達到了二十萬。不久，她在墳墓旁邊結廬而居，一間屋子用來供奉佛像，一間屋子用來靜坐，一間屋子用來書寫佛經。服侍她的只有一個婢女，兩人同甘共苦。紹熙四年（1193年）春天，她把所有的嫁妝都賣掉，舉辦了三天的法會，供養了一千位比丘，聚集了僧人和在家信徒一萬人，一起唱唸西方阿彌陀佛的名號。建造了寶幢，裝裱了她繡的七軸經書，並且把參加法會的人的姓名都寫下來，送到羅睺羅（Rahula，佛陀的兒子）道場的僧堂里供奉。十二月，她示現輕微的疾病，臨終時，總是起身跏趺而坐。薛生說：『我家沒有這樣的規矩啊，請你躺下休息吧。』於是她就右脅而臥而去世了，享年三十七歲。僧人寶曇路過羅睺羅道場，展開她繡的經書，詳細地瞭解了這件事，為她寫了傳記（《樂邦文類》）。
程氏
是樂平徐熙載的母親。信奉佛法，七十多歲了，每天雞叫的時候就起床，點上香，誦讀佛經，無論寒暑都不間斷。她特別虔誠地供奉觀音大士。紹熙四年（1193年）
【English Translation】 English version: 'Your lifespan is exhausted. Because you have good roots from the past, I have come to assist you. You should return quickly. We will meet again in about twelve years.' As I was about to bow and rise, the Bodhisattva gradually moved away, heading towards the west. From afar, I saw banners and canopies leading the way, with golden and jade colors dazzling the eyes. After a while, it disappeared. Only then did I realize I was still on the bed. From then on, the illness was cured. Five years later, on the seventeenth day of the eighth month of the first year of the Shaoxi reign (1190 AD), he passed away peacefully while sitting, without any illness. Xing Wei recorded this event (from Yijian Zhi).
Zhu Shi
Her name was Ruyi, the niece of Empress Qincheng, and the wife of Xue Sheng from Mingzhou. In her early twenties, she began to wear plain clothes, observe a vegetarian diet, and diligently practice the Pure Land teachings. She once commissioned a skilled calligrapher to write the Lotus Sutra on yellow silk, and then embroidered it with emerald green silk thread, with meticulous stitches and clear strokes. It took her ten years to complete. During this time, she chanted the names of the Buddhas eighty-four thousand times. She also embroidered images of Amitabha Buddha (Amitabha, the Buddha of Infinite Light) and Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion). She studied the Lotus Sutra and was able to recite it from memory in three months. She then read the Avatamsaka Sutra, the Prajna Sutra, the Surangama Sutra, and the Perfect Enlightenment Sutra, all of which she understood thoroughly. She also carved wooden blocks to create images, encouraging people to recite the name of Amitabha Buddha. When the number of people who accepted her guidance and recited the name reached one hundred thousand, she dedicated the merit to their rebirth in the Western Pure Land. The number of people she influenced reached two hundred thousand. Soon after, she built a hut next to the tomb, with one room for worshiping the Buddha, one room for meditation, and one room for writing sutras. She had only one maidservant to attend to her, and they shared both joys and hardships. In the spring of the fourth year of the Shaoxi reign (1193 AD), she sold all her dowry to hold a three-day assembly, offering food to one thousand Bhikkhus (Bhikkhus, Buddhist monks) and gathering ten thousand monks and laypeople to chant the name of Amitabha Buddha of the West. She built a jeweled banner, mounted the seven embroidered sutras, and wrote down the names of those who attended the assembly, sending them to the Sangha hall of the Rahula (Rahula, Buddha's son) monastery for veneration. In December, she showed slight illness. As she was dying, she would always rise and sit in the lotus position. Xue Sheng said, 'Our family does not have such customs, please lie down and rest.' So she lay down on her right side and passed away, at the age of thirty-seven. The monk Bao Tan passed by the Rahula monastery, unrolled her embroidered sutras, learned about the matter in detail, and wrote a biography for her (from Lebang Wenlei).
Cheng Shi
She was the mother of Xu Xizai from Leping. She believed in Buddhism. In her seventies, she would rise at the crowing of the rooster, light incense, and recite sutras, without stopping regardless of the cold or heat. She especially devoutly worshiped Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion). In the fourth year of the Shaoxi reign (1193 AD),
年。熙載挈二子夜渡江。暴風起。江漲。舟且覆。熙載與同舟人齊唱觀世音菩薩。良久。值一巨桑觸舟。挽之系舟旁乃定。到曉視之。則舟在淺沙。而巨桑已無有矣。午後至家。母迎笑曰。夜夢一婦人抱汝歸來。不妄也。熙載以前事告。輒相感嘆。自是奉法益虔(夷堅志)。
王宜人陸氏
錢塘人。朝請王玙妻也。常誦法華。篤意凈土。禮懺一會。唱佛萬聲。如是三十年。偶感微疾。忽聞天鼓自鳴。即面西端坐。兩手結印而逝。其侄陸師壽著續凈土傳。表其事焉(佛祖統紀)。
項氏
名妙智。鄞縣人。夫歿后。奉法甚勤。日常持佛名。有女二人。悉令為尼。嘗預治一棺。及將逝。謂其女曰。吾欲坐脫。如此棺何。女曰。佛用金棺。無嫌也。遂諷觀經上品章。轉身西向。兩手結印。微笑而逝。事在紹定六年(佛祖統紀)。
沈氏
名妙智。慈溪人。歸章氏。幼而長齋。日課佛號。既嫁。篤志不變。憐憫有情。周其凍餒。已而得微疾。唸佛益切。忽見阿彌陀佛。踴現虛空。菩薩聖眾。左右圍繞。放白毫光。至行者所。若長虹駕空。千燈普照。頃之。吉祥而逝。事在端平二年(佛祖統紀)。
鐘婆
嘉禾人。日誦阿彌陀經。兼持佛號。垂二十年。一日語其子曰。西方眾
聖。遍於虛空。大白蓮華。光明普耀。吾其行矣。端坐聳身。合掌而化(佛祖統紀)。
梁氏女
汾陽人。少而盲。遇一少門。教持阿彌陀佛。越三年。兩目忽明。女持佛名不輟。一日見空中。幡蓋下臨。佛及菩薩同來接引。遂化去(佛祖統紀)。
黃婆
潮山人。專持佛號。兼誦法華金剛二經。偶病下痢。自知時至。便卻食。日飲水數盂。一夕。鄰庵僧善修。夢婆來別。云。將往西方。越二日。西向唸佛。端坐而逝。紅霞爛然。覆其屋上。里人皆見之(佛祖統紀)。
崔婆
淄州人。東平梁氏之乳媼也。為人樸愿。早斷葷血。主母晁氏。留意禪學。婆在旁。惟日誦阿彌陀佛。未嘗有間。亦莫計其數。年七十二。下痢。持念益力。忽唱一偈曰。西方一路好修行。上無條嶺下無坑。去時不用著鞋襪。為有蓮華步步生。或問婆何時當去。曰。申時去。已而果然。茶毗時。舌獨不化。若蓮華然(往生集)。
陶氏
常熟人。喪偶獨居。常持普門品。夢白衣大士。以蓮華授之。又夢梵僧授經一卷。啟之。乃阿彌陀經也。既覺。取經誦之。宛如夙習。一夕室中有光。朗然若晝。阿彌陀佛。現身立經函上。由是持誦益虔。經卷上舍利迸出。積至合許(佛祖統紀)。
李氏
【現代漢語翻譯】 現代漢語譯本：聖潔的光芒遍佈虛空，巨大的白蓮花散發著普照的光明。我將要走了。端正坐好，身體挺直，合掌而逝。（《佛祖統紀》）
梁氏女
汾陽人。年輕時失明。遇到一位僧人，教她念誦阿彌陀佛（Amitabha Buddha）。過了三年，雙眼忽然復明。梁氏女持唸佛號從不間斷。一日，她看見空中幡蓋垂臨，佛和菩薩一同前來接引，於是化去。（《佛祖統紀》）
黃婆
潮山人。專心持唸佛號，兼誦《法華經》（Lotus Sutra）和《金剛經》（Diamond Sutra）二部經典。偶然生病腹瀉，自知時日將至，便停止進食，每天只喝幾盂水。一天晚上，鄰近庵寺的僧人善修，夢見黃婆前來告別，說：『將要往生西方極樂世界。』過了兩天，她面向西方唸佛，端坐而逝。紅色的霞光燦爛，覆蓋在她屋頂上，同里的人都看見了。（《佛祖統紀》）
崔婆
淄州人。是東平梁氏的乳母。為人樸實忠厚。早年就斷絕了葷腥。主母晁氏，留心禪學。崔婆在旁邊，只是每日唸誦阿彌陀佛（Amitabha Buddha），從未間斷，也無法計算次數。七十二歲時，患了痢疾，持念更加努力。忽然唱了一首偈語說：『西方一路好修行，上無條嶺下無坑，去時不用著鞋襪，為有蓮華步步生。』有人問她何時往生，她說：『申時去。』不久果然如此。火化時，舌頭獨獨沒有燒化，像蓮花一樣。（《往生集》）
陶氏
常熟人。喪偶后獨自居住。經常持誦《普門品》（Universal Gateway Chapter）。夢見白衣大士（White-Robed Avalokiteśvara），將蓮花授予她。又夢見一位梵僧授予她經書一卷，打開一看，是《阿彌陀經》（Amitabha Sutra）。醒來后，取出經書誦讀，宛如過去就已熟悉。一天晚上，房間里有光芒，明亮如同白晝。阿彌陀佛（Amitabha Buddha），現身站在經書函上。從此持誦更加虔誠，經卷上舍利迸出，積攢到一合之多。（《佛祖統紀》）
李氏
【English Translation】 English version: Holy light pervaded the void, and a great white lotus flower shone brightly. I am about to depart. Sitting upright, body erect, palms together, I transform and pass away. (From Comprehensive Records of the Buddha's Lineage)
Lady Liang
A person from Fenyang. She was blind from a young age. She met a monk who taught her to recite Amitabha Buddha (Amitabha Buddha). After three years, her eyes suddenly regained their sight. Lady Liang recited the Buddha's name without ceasing. One day, she saw banners and canopies descending from the sky, and the Buddha and Bodhisattvas came to receive her. Thus, she transformed and passed away. (From Comprehensive Records of the Buddha's Lineage)
Old Woman Huang
A person from Chaoshan. She single-mindedly recited the Buddha's name, and also chanted the Lotus Sutra (Lotus Sutra) and the Diamond Sutra (Diamond Sutra). She happened to fall ill with diarrhea, and knowing that her time was near, she stopped eating and only drank a few bowls of water each day. One night, the monk Shanxiu from a nearby monastery dreamed that Old Woman Huang came to bid him farewell, saying, 'I am going to be reborn in the Western Pure Land.' Two days later, she faced west and recited the Buddha's name, sitting upright as she passed away. Red clouds shone brilliantly, covering her rooftop, and everyone in the neighborhood saw it. (From Comprehensive Records of the Buddha's Lineage)
Old Woman Cui
A person from Zizhou. She was the wet nurse of Lady Liang of Dongping. She was simple and honest. She had given up eating meat and strong-smelling vegetables early on. Her mistress, Lady Chao, was interested in Chan Buddhism. Old Woman Cui, on the other hand, simply recited Amitabha Buddha (Amitabha Buddha) every day, never ceasing, and the number of recitations was countless. At the age of seventy-two, she contracted dysentery, and her recitation became even more fervent. Suddenly, she sang a verse, saying, 'The road to the West is good for cultivation, there are no ridges above and no pits below, there is no need to wear shoes and socks when going, for lotus flowers bloom with every step.' Someone asked her when she would depart, and she said, 'At Shen time (3-5 pm).' Soon after, it happened as she said. During cremation, her tongue alone did not burn, resembling a lotus flower. (From Collection on Rebirth)
Lady Tao
A person from Changshu. She lived alone after being widowed. She often recited the Universal Gateway Chapter (Universal Gateway Chapter). She dreamed of the White-Robed Avalokiteśvara (White-Robed Avalokiteśvara) giving her a lotus flower. She also dreamed of a Brahmin monk giving her a scroll of scripture, which, when opened, was the Amitabha Sutra (Amitabha Sutra). Upon waking, she took out the scripture and recited it, as if she had been familiar with it in the past. One night, there was light in the room, as bright as day. Amitabha Buddha (Amitabha Buddha) appeared, standing on the scripture box. From then on, her recitation became even more devout, and relics burst forth from the scripture scroll, accumulating to more than a he (a unit of measurement). (From Comprehensive Records of the Buddha's Lineage)
Lady Li
上虞胡生之妻也。夫喪后。日誦佛名。及阿彌陀經。夜以繼晝。聲徹內外。凡十餘年。一日方端坐唸佛。有僧現前。覆以緋蓋。曰十五日子時。汝當往生。問師何人。曰汝所念者。李氏遂別諸親故。至期。異香郁然。光明照室。端坐而逝。七日茶毗。齒舌目睛皆不壞。舍利無數。次日。茶毗處生一華。色白。周圓二寸餘。莫知其何名也(佛祖統紀)。
盛媼
錢塘人。日誦佛名。兼課觀無量壽佛經。無何。得病。一日起。命左右具湯浴畢。面西端坐。問左右。曰聞磬聲乎。凈土眾聖且至。已而合掌微笑曰。佛菩薩已至。金臺現前。吾其行矣。言訖而化(佛祖統紀)。
黃氏
明州人。早喪夫。還家依父。精修凈業。臨終。見佛來迎。結印徐行。屹然立化。家人篩灰于地。晨起驗之。生蓮華一朵(佛祖統紀)。
王氏女
吉安人。少慕凈業。日誦彌陀觀音金剛諸經。母病亡。將斂。流血被體。女誓曰。若我孝心真實。愿母體不生臭穢。誓已。流血即止。及斂。即之。絕無穢氣。已而父娶繼室。與同修凈業。一日。女得疾。請僧說凈土觀門。俄起索衣。吉祥而臥。手攬觀音像前寶幡。奄然示寂。將斂。繼母篩灰于室。出蓮華數朵(佛祖統紀)。
樓氏
名慧靜
【現代漢語翻譯】 現代漢語譯本 上虞的胡生之妻。丈夫去世后，她每日誦唸佛名以及《阿彌陀經》，夜以繼日，聲音響徹內外，持續了十餘年。一日，她正端坐唸佛，有一僧人現身在她面前，用緋紅色蓋布覆蓋在她身上，說：『十五日子時，你當往生。』李氏問師父是何人，僧人說：『你所念者。』於是李氏與各位親友告別。到了那天，異香濃郁，光明照亮整個房間。她端坐而逝。七日後火化（茶毗），牙齒、舌頭、眼睛都完好無損，舍利無數。第二天，火化的地方生出一朵花，顏色是白色，周長二寸多，沒有人知道它叫什麼名字（出自《佛祖統紀》）。
盛媼
錢塘人。每日誦唸佛名，兼修《觀無量壽佛經》。不久，得了疾病。一日起身，命人準備熱水沐浴完畢，面向西方端坐。問身邊的人，說：『聽到磬聲了嗎？凈土的眾聖將要到來。』不久合掌微笑說：『佛菩薩已經到來，金臺現在眼前，我將要去了。』說完就去世了（出自《佛祖統紀》）。
黃氏
明州人。早年喪夫，回到孃家依靠父親。精進地修習凈土法門。臨終時，看見佛來迎接，結手印緩緩行走，屹立不動地站著去世了。家人在地上篩灰，早晨檢視，生出蓮花一朵（出自《佛祖統紀》）。
王氏女
吉安人。從小就仰慕凈土法門，每日誦唸《彌陀經》、《觀音經》、《金剛經》等經典。母親生病去世，將要入殮時，身體流血。王氏女發誓說：『如果我的孝心是真實的，愿母親的身體不產生臭味。』發誓完畢，流血立刻停止。等到入殮時，靠近母親的遺體，絕沒有污穢之氣。之後，父親娶了繼室，與她一同修習凈土法門。一日，王氏女得了疾病，請僧人講解凈土觀門。不久起身索要衣服，吉祥臥而睡，手裡拿著觀音像前的寶幡，安詳地去世了。將要入殮時，繼母在房間里篩灰，生出蓮花數朵（出自《佛祖統紀》）。
樓氏
名慧靜
【English Translation】 English version She was the wife of Hu Sheng from Shangyu. After her husband's death, she recited the Buddha's name and the Amitabha Sutra daily, day and night, her voice resounding inside and outside the house, for more than ten years. One day, as she was sitting upright reciting the Buddha's name, a monk appeared before her, covering her with a scarlet canopy, and said, 'On the fifteenth day at midnight, you shall be reborn in the Pure Land.' Li asked the monk who he was, and the monk said, 'The one you are reciting.' Thereupon, Li bid farewell to her relatives and friends. On that day, a strange fragrance filled the air, and light illuminated the room. She passed away while sitting upright. Seven days later, she was cremated (荼毗, dhatu). Her teeth, tongue, and eyes remained intact, and there were countless sariras (舍利, relics). The next day, a flower grew at the cremation site, white in color, with a circumference of more than two inches. No one knew what it was called (from Fo Zu Tong Ji 佛祖統紀).
Old Woman Sheng
A native of Qiantang. She recited the Buddha's name daily and also studied the Contemplation Sutra (觀無量壽佛經, Guan Wu Liang Shou Fo Jing). Before long, she fell ill. One day, she got up and ordered her attendants to prepare hot water for bathing. After bathing, she sat facing west. She asked those around her, saying, 'Do you hear the sound of the qing (磬, a percussion instrument)? The saints of the Pure Land are about to arrive.' Soon after, she joined her palms and smiled, saying, 'The Buddhas and Bodhisattvas have arrived, and the golden platform is before me. I am about to depart.' After saying this, she passed away (from Fo Zu Tong Ji 佛祖統紀).
Ms. Huang
A native of Mingzhou. She became a widow early and returned to her father's house. She diligently cultivated the Pure Land practice. As she was dying, she saw the Buddha coming to greet her, formed a mudra (結印, hand gesture) and walked slowly, passing away while standing upright. Her family sifted ashes on the ground, and in the morning, they found a lotus flower had grown (from Fo Zu Tong Ji 佛祖統紀).
Miss Wang
A native of Ji'an. From a young age, she admired the Pure Land practice. She recited the Amitabha Sutra (彌陀經, Mi Tuo Jing), the Avalokitesvara Sutra (觀音經, Guan Yin Jing), the Diamond Sutra (金剛經, Jin Gang Jing), and other scriptures daily. When her mother fell ill and died, blood flowed from her body as she was about to be placed in the coffin. Miss Wang vowed, 'If my filial piety is genuine, may my mother's body not produce any foul odor.' After she made this vow, the bleeding stopped immediately. When they placed her mother in the coffin, there was no foul odor at all. Later, her father married a stepmother, and they practiced the Pure Land together. One day, Miss Wang fell ill and asked a monk to explain the Pure Land contemplation method. Soon after, she got up and asked for clothes, lay down in the auspicious sleeping posture, and passed away peacefully, holding the precious banner in front of the Avalokitesvara (觀音, Guan Yin) image in her hand. When she was about to be placed in the coffin, her stepmother sifted ashes in the room, and several lotus flowers grew (from Fo Zu Tong Ji 佛祖統紀).
Ms. Lou
Named Huijing
。寺簿周元卿妻也。嘗閱傳燈錄。發明見地。已而歸心凈土。唸佛不輟。晚年得疾。忽見蓮臺現前。化佛無數。異香滿室。頃刻而化。有女名妙聰。因母發心。亦篤志唸佛。病中請僧行懺。恍惚見己身著新凈衣。升七寶樓閣。繞佛作禮。謂家人曰。勤修凈業。西方現前。西向右脅而逝(佛祖統紀)。
周婆
太平人。早修凈業。至老益虔。一夕。胡跪。稱佛名。泊然而化。鄰人見數僧振錫而行。婆在其後。須臾之間。冉冉騰空。向西而沒(佛祖統紀)。
朱氏
霅川人。持佛名者三十年矣。兼持金剛經。開卷時。每謂眾聖監臨。不敢踞坐。忽斷食。日飲水數盂。閱四旬。夢三比邱手執蓮華。謂媼曰。吾先為汝種此華。今日當開。故來迓汝。既覺。請僧同唱佛名。端坐而化(佛祖統紀)。
裴氏女
汾陽人。清凈自居。專志唸佛。臨終。索火焚香。言佛來迎我。我當往生。已而天華飛墜。安坐而化(佛祖統紀)。
孫媼
明州人。孀居三十年。日常唸佛。兼手製衣衾襪履。施諸比邱。一日微疾。夢至懺堂。身掛縵衣。隨諸比邱。經行繞佛。既覺。沐浴更凈衣。請僧行懺。親詣佛前。誦阿彌陀經。至一心不亂。左手結印。寂然坐逝。空中奏天樂聲。聞于遠近(佛祖統紀
【現代漢語翻譯】 現代漢語譯本：周元卿之妻，是寺簿（管理寺廟事務的官員）周元卿的妻子。她曾經閱讀《傳燈錄》，從而領悟了佛法的真諦。之後，她一心歸向凈土，不停地念佛。晚年患病時，忽然看見蓮花寶座顯現在眼前，無數的化身佛顯現，奇異的香氣充滿整個房間。頃刻之間就圓寂了。她有一個女兒名叫妙聰，因為母親的緣故而發心，也一心一意地念佛。生病期間，她請僧人舉行懺悔儀式。恍惚中看見自己身穿嶄新的乾淨衣服，升上七寶樓閣，繞著佛像作禮。她告訴家人說：『勤奮地修習凈土法門，西方極樂世界就會顯現在眼前。』然後她面向西方，右側臥著去世了。 現代漢語譯本：周婆，是太平人。早年就開始修習凈土法門，到了老年更加虔誠。一天晚上，她胡跪（一種跪拜姿勢），口稱佛名，安詳地圓寂了。鄰居看見有幾位僧人搖著錫杖走過，周婆跟在他們身後。須臾之間，冉冉升空，向西方而去。 現代漢語譯本：朱氏，是霅川人。持唸佛號已經三十年了，同時還誦持《金剛經》。每當打開經書時，她總是說有眾多聖賢在監視著，所以不敢隨意坐著。後來她斷絕飲食，每天只喝幾盂水。過了四十天，她夢見三位比丘（出家男子）手持蓮花，對比丘尼說：『我先前為你種下這朵蓮花，今天應當開放，所以特來迎接你。』醒來后，她請僧人一同唱唸佛號，然後端坐而圓寂。 現代漢語譯本：裴氏女，是汾陽人。她清凈地生活，專心致志地念佛。臨終時，她要來火點燃香，說佛來迎接我，我應當往生西方極樂世界。不久之後，天空中有天花紛紛墜落，她安詳地坐著圓寂了。 現代漢語譯本：孫媼，是明州人。她守寡三十年，每天唸佛，並且親手製作衣、衾、襪、履等物，佈施給比丘（出家男子）。一天，她稍微感到不適，夢見自己到了懺堂，身上穿著縵衣（一種僧侶的服裝），跟隨著眾比丘，經行繞佛。醒來后，她沐浴更衣，換上乾淨的衣服，請僧人舉行懺悔儀式，親自到佛前誦讀《阿彌陀經》，唸到一心不亂時，左手結印，寂然坐化。空中奏響天樂之聲，遠近都能聽見。
【English Translation】 English version: The wife of Zhou Yuanqing, who was a temple clerk (an official managing temple affairs). She once read the 'Transmission of the Lamp' and awakened to the truth. Afterwards, she wholeheartedly turned to the Pure Land and recited the Buddha's name without ceasing. In her later years, when she fell ill, she suddenly saw a lotus platform appear before her, with countless manifested Buddhas, and a strange fragrance filled the room. She passed away in an instant. She had a daughter named Miaocong, who, inspired by her mother, also devoted herself to reciting the Buddha's name. During her illness, she invited monks to perform repentance rituals. In a trance, she saw herself wearing new, clean clothes, ascending to a seven-jeweled pavilion, and bowing to the Buddha. She told her family, 'Diligently cultivate the Pure Land practice, and the Western Pure Land will appear before you.' Then she passed away facing west, lying on her right side. English version: Zhou Po, was a native of Taiping. She began cultivating the Pure Land practice early in life, and became even more devout in her old age. One night, she knelt on her knees, chanting the Buddha's name, and passed away peacefully. Neighbors saw several monks walking and shaking their staffs, with Zhou Po following behind them. In a short while, she slowly ascended into the sky and disappeared towards the west. English version: Zhu Shi, was a native of Zhuochuan. She had been reciting the Buddha's name for thirty years, and also chanted the 'Diamond Sutra'. Whenever she opened the scripture, she always said that many sages were watching, so she dared not sit casually. Later, she stopped eating and only drank a few bowls of water each day. After forty days, she dreamed of three Bhikkhus (ordained monks) holding lotus flowers, who said to the old woman, 'I planted this flower for you before, and today it should bloom, so I have come to welcome you.' After waking up, she invited monks to chant the Buddha's name together, and then passed away peacefully while sitting upright. English version: The daughter of the Pei family, was a native of Fenyang. She lived a pure life and devoted herself to reciting the Buddha's name. As she was dying, she asked for fire to burn incense, saying that the Buddha had come to welcome her and that she should be reborn in the Western Pure Land. Soon after, heavenly flowers fell from the sky, and she passed away peacefully while sitting. English version: Sun Ao, was a native of Mingzhou. She had been a widow for thirty years, reciting the Buddha's name every day, and also making clothes, quilts, socks, and shoes by hand, which she donated to Bhikkhus (ordained monks). One day, she felt slightly unwell and dreamed that she had arrived at a repentance hall, wearing a kasaya (a monk's robe), and following the monks, circumambulating the Buddha. After waking up, she bathed and changed into clean clothes, invited monks to perform repentance rituals, and personally went before the Buddha to recite the 'Amitabha Sutra'. When she reached the state of single-mindedness, she formed a mudra (a symbolic hand gesture) with her left hand and passed away peacefully while sitting. The sound of heavenly music played in the air, which could be heard far and wide.
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秦媼
名凈堅。松江人。志慕大法。厭惡女身。與夫別處。嚴持戒律。晨夕修凈土懺儀。禮佛千拜。兼閱華嚴般若法華光明諸大乘經。日無虛晷。一日。方端坐室中。忽有光明照空。逾于皎日。面西而逝(佛祖統紀)。
蔣十八妻者
海鹽人。中歲與其夫斷除愛慾。日誦大乘經。歷四十餘年。一日。各洗漱更衣。炷香唱佛名。並書一頌而逝。蔣頌曰。這個幻身。四大合成。今日分散。各歸其根。諸幻既滅。灰飛煙絕。如空中風。猶碧天月。既無障礙。又能皎潔。一切永斷。無有言說。四十年來。脫離嗜慾。惟闡大乘。朝誦暮讀。今朝擺手西歸。自有現成果足。其妻頌曰。看過蓮經萬四千。平生香火有因緣。西方自是吾歸路。風月同乘般若船(閑窗括異志)。
沈媼
錢塘人。持佛號十餘年。日益精進。嘗屬畫師繪八尺阿彌陀像。及有疾。安設床前。晨夕繫念。並請僧同持佛號。忽語眾曰。有一大僧授我金座。吾當乘之。遂聳身前席。眾唱佛益力。媼曰。唸佛功德。已登蓮臺。吾其往矣。遂瞑(佛祖統紀)。
孟氏
醴泉人。既嫁。得痼疾。有僧教以專持佛名。行之三年。忽謂夫曰。可急報諸親屬。吾將去矣。已而送者畢集。孟氏焚香。與眾唱佛名。頃之。見
一沙門振錫空中曰。汝當往生。俄而幡蓋翩翻。佛與菩薩。同時俱至。遂化去(佛祖統紀)。
陳氏
吳興人。受持齋戒。以禪誦為樂。持佛名者三十年。兼誦法華經五千部。金剛彌陀二經。各五千四十八部。一日不食。家人問何欲。曰。欲求見佛耳。遂右脅而化(佛祖統紀)。
胡媼
名凈安。會稽人。專修凈業。禮阿彌陀佛八萬四千相好。每一相好。各禮一拜。如是者四度。偶得微疾。見佛來迎。安癢坐逝。路人皆聞空中樂聲。隱隱西去(佛祖統紀)。
周氏
嘉禾人。適孫氏。與舅姑同修凈業。感室中佛像現光。香華盈案。或空中現諸佛菩薩。時聞天樂。或聞空中誦經聲(佛祖統紀)。
李氏女
江陵人。父名元宗。女年十三。夢一梵僧謂曰。汝有善根。何不持誦金剛經。世間人日誦是經一卷。陽間增壽。命終即生天。若能究竟般若。直到涅槃彼岸。即或未達經意。陰府亦不能拘錄。當受種種勝報。女信之。遂日誦金剛經三十卷。年二十四。不願有家。忽患傷寒。三日卒。冥王云。此女有般若功。即放還。臨去。王囑曰。汝父造業。已減壽二紀。緣平日好取生魚作鲙。今有魚七千餘頭。訴冤索命。歸白汝父。每夜夢落網中。晝則頭痛。此魚冤也。女還白父。
【現代漢語翻譯】 現代漢語譯本： 一位沙門（梵語：Śrāmaṇa，指出家修道者）搖動錫杖在空中說：『你應當往生。』 不一會兒，幡（一種長條形的旗幟）蓋（傘狀的遮蔽物）飄動飛舞，佛和菩薩同時都來到，於是就化去（去世）了。（出自《佛祖統紀》） 陳氏 吳興人，受持齋戒，以禪定和誦經為樂。持唸佛號三十年，兼誦《法華經》五千部，《金剛經》和《彌陀經》各五千零四十八部。一天不吃飯，家人問她想要什麼，她說：『想要見佛罷了。』 於是右脅臥倒而化去（去世）。（出自《佛祖統紀》） 胡媼（ǎo） 名凈安，會稽人，專心修習凈土法門。禮拜阿彌陀佛八萬四千種相好（佛教術語，指佛的莊嚴微妙的形相），每一種相好，各禮拜一次，像這樣做了四遍。偶然得了小病，看見佛來迎接，安然端坐而逝。路人都聽到空中傳來音樂聲，隱隱約約向西而去。（出自《佛祖統紀》） 周氏 嘉禾人，嫁給孫氏。與公婆一同修習凈土法門，感應到家中佛像顯現光芒，香和花擺滿了桌案。有時空中顯現諸佛菩薩，時常聽到天上的音樂，或者聽到空中誦經的聲音。（出自《佛祖統紀》） 李氏女 江陵人，父親名叫元宗。女兒十三歲時，夢見一位梵僧（指出家修行的印度僧人）對她說：『你很有善根，為什麼不持誦《金剛經》？世間人每天誦讀這部經一卷，陽間可以增加壽命，命終之後就能往生天界。如果能夠究竟般若（梵語：Prajñā，指智慧），直到涅槃（梵語：Nirvāṇa，指解脫）的彼岸，即使未能完全理解經文的含義，陰間也不能拘禁你，應當受到種種殊勝的果報。』 女孩相信了，於是每天誦讀《金剛經》三十卷。二十四歲時，不願嫁人。忽然得了傷寒，三天後去世。冥王說：『這個女子有般若的功德。』 就放她還陽。臨走時，冥王囑咐說：『你的父親造了惡業，已經被減去二十四年的壽命，因為他平日喜歡用活魚做魚膾（kuài）。現在有七千多條魚，控訴冤屈索取性命。回去告訴你的父親，他每夜夢見落入漁網中，白天則頭痛，這是魚的冤魂作祟。』 女孩還陽后告訴了她的父親。
【English Translation】 English version: A Śrāmaṇa (Sanskrit: Śrāmaṇa, referring to a renunciate practitioner) shook his staff in the air and said, 'You should be reborn in the Pure Land.' Soon, banners and canopies fluttered, and the Buddha and Bodhisattvas arrived together. Then, he transformed and departed (passed away). (From 'Comprehensive Records of the Buddha and Patriarchs') Chen Shi A person from Wuxing, who observed precepts and enjoyed meditation and chanting. She recited the Buddha's name for thirty years, and also recited the 'Lotus Sutra' five thousand times, and the 'Diamond Sutra' and 'Amitabha Sutra' each five thousand and forty-eight times. One day she did not eat, and her family asked her what she wanted. She said, 'I just want to see the Buddha.' Then she lay down on her right side and transformed and departed (passed away). (From 'Comprehensive Records of the Buddha and Patriarchs') Hu Ao Named Jing'an, a person from Kuaiji, who single-mindedly cultivated Pure Land practices. She prostrated to Amitabha Buddha's eighty-four thousand characteristics and marks (Buddhist term, referring to the Buddha's dignified and subtle forms), bowing once for each characteristic and mark, doing this four times. She accidentally contracted a minor illness, saw the Buddha coming to greet her, and passed away peacefully in a seated posture. Passersby all heard music in the air, faintly fading away to the west. (From 'Comprehensive Records of the Buddha and Patriarchs') Zhou Shi A person from Jiahe, married to the Sun family. She cultivated Pure Land practices together with her parents-in-law, and sensed the Buddha image in the room emitting light, with incense and flowers filling the table. Sometimes Buddhas and Bodhisattvas appeared in the air, and heavenly music was often heard, or the sound of sutras being recited in the air. (From 'Comprehensive Records of the Buddha and Patriarchs') Daughter of Li A person from Jiangling, whose father was named Yuanzong. When the daughter was thirteen years old, she dreamed of a Brahmin monk (referring to an Indian monk who has left home to practice) who said to her, 'You have good roots, why don't you recite the 'Diamond Sutra'? If people in the world recite this sutra once a day, they can increase their lifespan in the human realm, and after death, they can be reborn in the heavens. If you can ultimately understand Prajñā (Sanskrit: Prajñā, referring to wisdom), until the other shore of Nirvāṇa (Sanskrit: Nirvāṇa, referring to liberation), even if you have not fully understood the meaning of the sutra, the underworld cannot detain you, and you should receive all kinds of excellent rewards.' The girl believed it, so she recited the 'Diamond Sutra' thirty times a day. At the age of twenty-four, she did not want to marry. Suddenly she contracted typhoid fever and died three days later. The King of the Underworld said, 'This woman has the merit of Prajñā.' So he released her to return to the world. Before leaving, the King instructed her, 'Your father has created bad karma and has been reduced in lifespan by twenty-four years, because he usually likes to use live fish to make fish sashimi. Now there are more than seven thousand fish, complaining of injustice and demanding their lives. Go back and tell your father that he dreams of falling into fishing nets every night, and has headaches during the day. This is the haunting of the fish's vengeful spirits.' After returning to life, the girl told her father.
元宗大驚。遂偕往天寧寺。齋百僧。斷葷酒。手書金剛經四十九卷。書畢。元宗忽夢數千青衣童子。向之拜曰。我等負冤日久今蒙寫經功德。咸乘善力。出離苦趣。生善道矣。君既釋冤。又當益壽。元宗自此持誦益䖍。壽至百二十歲。無疾沐浴坐逝(金剛證果)。
王迪功妻
奉佛甚䖍。日誦金剛經。迪功好獵。一日獵罷歸家。值其妻誦經。要迪功同誦第十五分。未終卷。即捨去。后五年。迪功中風。經年臥床。一日為二使者追去。見閻摩王。王怒責曰。汝受爵祿。不知修善。卻好殺害生命。減算絕祿。不足蔽罪。令獄吏驅八鑊湯。鬼吏檢簿告王曰。此人殺業雖重。生前曾與妻同念金剛經一分。合免罪放還。王敕于鑊湯內取一杓湯淋其背。使知警戒。遂放還。而疽發於背。痛不可忍。呼妻佛前代誓。不敢再傷物命。且愿手書金剛經。終身受持其夜夢一僧手摩其背。三匝。天明。脫然而愈(金剛持驗記)。
蔣氏女
上海鶴沙人。生當元季。年十三。夢白衣大士摩其頂曰。汝有身毒國夙緣。當離塵八道。為授五戒。名曰道本。女覺。白其夢于母。即絕葷血。日誦梵經。越八年。告訣于母曰。某月日當逝。請剃髮。服比邱尼服。從之。至期。沐浴坐化。時至正十四年三月廿八日也。茶毗日。五色
【現代漢語翻譯】 現代漢語譯本：元宗（人名）大驚，於是和他一同前往天寧寺，齋戒供養一百位僧人，斷絕葷腥和酒，親手書寫《金剛經》四十九卷。書寫完畢后，元宗忽然夢見數千名身穿青衣的童子，向他拜謝說：『我們蒙受冤屈已經很久了，如今承蒙您書寫經書的功德，都憑藉這善的力量，脫離了苦難，往生到善道了。您既然已經解除了我們的冤屈，也應當增加壽命。』元宗從此持誦佛經更加虔誠，活到一百二十歲，沒有疾病，沐浴後坐著去世。（出自《金剛證果》）
王迪功（人名）的妻子，奉佛非常虔誠，每天誦讀《金剛經》。迪功喜歡打獵。一天打獵回家，正趕上他的妻子誦經，要迪功一同誦讀第十五分。迪功沒有誦完整卷，就離開了。五年後，迪功中風，臥床一年。一天，被兩個使者追走，見到了閻摩王（佛教中的地獄之王）。閻摩王憤怒地責備他說：『你享受朝廷的俸祿，卻不知道修善，反而喜歡殺害生命，減損壽命，斷絕俸祿，還不足以抵償你的罪過。』命令獄吏用八鑊湯（地獄中的刑罰）懲罰他。鬼吏查閱簿籍后稟告閻摩王說：『這個人殺業雖然很重，但生前曾經和妻子一同唸誦《金剛經》一分，應當免罪放還。』閻摩王下令從鑊湯中取出一勺湯淋在他的背上，讓他知道警戒。於是放他還陽。迪功的背上長了毒瘡，疼痛難忍，呼喚妻子在佛前發誓，不敢再傷害任何生命，並且願意手書《金剛經》，終身受持。當天夜裡，夢見一位僧人用手摩他的背，摩了三圈。天亮后，毒瘡痊癒。（出自《金剛持驗記》）
蔣氏女（人名），是上海鶴沙人。出生在元朝末年（元季）。十三歲時，夢見白衣大士（觀音菩薩的化身）摩她的頭頂說：『你和身毒國（印度的古稱）有前世的緣分，應當離開塵世八道（八種錯誤的思想和行為），我為你授予五戒（佛教的基本戒律），賜名道本。』蔣氏女醒來后，把夢告訴了母親，從此斷絕葷腥，每天誦讀梵文佛經。過了八年，她向母親告別說：『某年某月某日我將去世，請為我剃髮，穿上比丘尼的服裝。』家人依從了她。到了預定的日期，她沐浴後坐著去世。時間是至正十四年（1354年）三月二十八日。火化那天，出現了五色
【English Translation】 English version: Yuanzong (personal name) was greatly alarmed. Thereupon, he went with them to Tianning Temple, offered a vegetarian meal to a hundred monks, abstained from meat and alcohol, and personally transcribed forty-nine copies of the Diamond Sutra. After finishing the transcription, Yuanzong suddenly dreamed of thousands of boys in green robes, bowing to him and saying, 'We have suffered injustice for a long time, and now, thanks to the merit of your writing the sutra, we are all able to escape from suffering and be reborn in good realms. Since you have resolved our grievances, you should also increase your lifespan.' From then on, Yuanzong recited the scriptures with greater devotion, living to the age of one hundred and twenty, and passed away peacefully after bathing, without any illness. (From 'Verification of Diamond Attainment')
The wife of Wang Digong (personal name) was very devout in her devotion to Buddhism and recited the Diamond Sutra daily. Digong was fond of hunting. One day, after returning home from hunting, he happened to be present when his wife was reciting the sutra. She asked Digong to recite the fifteenth section with her. Digong left before finishing the entire scroll. Five years later, Digong suffered a stroke and was bedridden for a year. One day, he was taken away by two messengers and saw King Yama (the king of hell in Buddhism). King Yama angrily rebuked him, saying, 'You receive the court's俸祿(salary)，but you do not know how to cultivate goodness. Instead, you enjoy killing living beings, diminishing your lifespan and cutting off your俸祿(salary)，which is not enough to atone for your sins.' He ordered the prison guards to punish him with eight cauldrons of boiling soup (a punishment in hell). The ghost officer checked the register and reported to King Yama, 'Although this person's karma of killing is heavy, he once recited one section of the Diamond Sutra with his wife, so he should be pardoned and released.' King Yama ordered a spoonful of soup to be taken from the cauldron and poured on his back to warn him. He was then released. A carbuncle grew on Digong's back, causing unbearable pain. He called out to his wife to make a vow before the Buddha, promising never to harm any living being again and vowing to personally transcribe the Diamond Sutra and uphold it for the rest of his life. That night, he dreamed of a monk rubbing his back three times with his hand. At dawn, the carbuncle was completely healed. (From 'Records of Diamond Sutra Miracles')
Miss Jiang (personal name) was from Hesha, Shanghai. She was born during the late Yuan Dynasty (Yuan Ji). At the age of thirteen, she dreamed of the White-Robed Great Being (a manifestation of Avalokiteśvara Bodhisattva) touching her head and saying, 'You have a karmic connection with 身毒國(India, ancient name), and you should leave the eight paths of dust (eight kinds of wrong thoughts and behaviors). I will bestow upon you the five precepts (the basic precepts of Buddhism) and give you the name Daoben.' When Miss Jiang woke up, she told her mother about the dream. From then on, she abstained from meat and blood and recited Sanskrit scriptures daily. Eight years later, she bid farewell to her mother, saying, 'I will pass away on a certain day of a certain month. Please shave my head and dress me in the robes of a Bhikkhuni (Buddhist nun).' Her family followed her wishes. On the appointed day, she bathed and passed away while sitting in meditation. The time was the twenty-eighth day of the third month of the fourteenth year of 至正(Zhizheng) (1354). On the day of cremation, five-colored
光起。舍利如凝脂。異香經日不散。送者千人。莫不嘆異(五茸誌異)。
鄭氏
名凈安。錢塘人。常持佛名。偶得疾。聞空中聲曰。汝西行有期。毋得自怠。已而佛現在前。身真金色。即起面西端坐。有子義修。已出家矣。召之。令諷阿彌陀經安然而化。其女夜夢母報曰。吾已得生凈土矣(佛祖統紀)。
周婆
鄞縣人。精修凈土遇歲首。常持不語戒。晝夜端坐。盡月而止。暑月則施茶湯。歷久不廢。一夕。夢大蓮葉遍覆市衢。己手執數珠。經行葉上。既而微疾。鄰人夜見寶蓋幡幢自空中來。入其門內。黎明。婆合掌。唱佛而逝(往生集)。
張夫人者
不詳其里居。晚而長齋。日誦西方佛名。年七十九矣。每夜坐息燭。四壁放光。現諸纓絡。臨終。焚香案上。篆煙宛轉。結成佛像。須臾之間作真金色。眉目若畫。一手下垂。若接引狀。篆煙甫消。而夫人寂矣(凈土節要)。
三空道人
不詳其氏族。參天𡩋曇禪師。提趙州無字。閱三十年。一日。復見師。問生死到來時如何。師曰。生是誰耶。死是誰耶。道人低頭問訊。師問如前。道人又低頭問訊。師呵曰。切忌死在這裡。道人拈起念珠。曰數珠一百八。不數日。示微疾。說偈而化(續燈存稿)。
陳氏
【現代漢語翻譯】 現代漢語譯本 光芒升起。舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨）如凝固的油脂般潔白。奇異的香味經過一天也不消散。送葬的人數千，無不驚歎稱奇（出自《五茸誌異》）。
鄭氏
名凈安，是錢塘人。常常唸誦佛的名號。偶然得了疾病，聽到空中有聲音說：『你往生西方的日子快到了，不要懈怠。』不久，佛出現在她的面前，身體呈現真正的金色。她立刻起身，面向西方端坐。她的兒子義修，已經出家了。她召見義修，讓他誦讀《阿彌陀經》，然後安然而逝。她的女兒夜裡夢見母親告訴她說：『我已經得以往生凈土了。』（出自《佛祖統紀》）。
周婆
是鄞縣人。精進地修習凈土法門，每到歲首，常常持守不說話的戒律，日夜端坐，持續一個月才停止。在炎熱的月份，她就施捨茶水，長久堅持不懈。一天晚上，她夢見巨大的蓮葉遍佈整個街市，自己手持念珠，在蓮葉上行走。不久之後，她稍微感到不適。鄰居夜裡看見寶蓋和幡幢從空中而來，進入她的家門。黎明時分，周婆合掌，唱唸佛號而逝（出自《往生集》）。
張夫人
不清楚她的籍貫和住處。晚年開始長期吃齋，每天唸誦西方佛的名號。七十九歲時，每晚坐著休息時熄滅蠟燭，四壁都放出光芒，顯現出各種瓔珞（Indrajāla，用珠玉串成的裝飾品）。臨終時，在焚香的桌案上，篆字形的煙霧婉轉盤旋，結成佛像。須臾之間變成真正的金色，眉目如同繪畫一般精細。一隻手下垂，像是接引的樣子。篆字形的煙霧剛一消散，張夫人就去世了（出自《凈土節要》）。
三空道人
不清楚他的姓氏和族人。參拜天童曇禪師，參究趙州禪師的『無』字話頭，經歷了三十年。一天，再次見到曇禪師，問道：『生死到來時該怎麼辦？』曇禪師說：『生是誰？死是誰？』道人低頭行禮。曇禪師像之前一樣發問，道人又低頭行禮。曇禪師呵斥道：『切忌死在這裡！』道人拿起念珠，說：『數珠一百零八顆。』沒過幾天，他示現輕微的疾病，說完偈語就去世了（出自《續燈存稿》）。
陳氏
【English Translation】 English version Light arose. The Śarīra (Buddhist relics, usually referring to the remains of eminent monks after cremation) were like solidified grease. The strange fragrance did not dissipate even after a day. Thousands of people who came to the funeral were amazed and marveled (from Wu Rong Zhi Yi).
Zheng Shi (Ms. Zheng)
Her name was Jing'an, and she was from Qiantang. She often recited the Buddha's name. She accidentally fell ill and heard a voice in the air saying, 'Your time to be reborn in the West is near, do not be lazy.' Soon, the Buddha appeared before her, his body a true golden color. She immediately got up, faced west, and sat upright. Her son, Yixiu, had already become a monk. She summoned him and asked him to recite the Amitabha Sutra, and then she passed away peacefully. Her daughter dreamed at night that her mother told her, 'I have already been reborn in the Pure Land.' (from Fo Zu Tong Ji).
Zhou Po (Old Woman Zhou)
She was from Yin County. She diligently practiced the Pure Land method. At the beginning of each year, she would observe a vow of silence, sitting upright day and night, continuing for a whole month before stopping. During the hot months, she would offer tea, persisting for a long time without fail. One night, she dreamed that large lotus leaves covered the entire market, and she was holding prayer beads, walking on the leaves. Soon after, she felt slightly unwell. Neighbors saw jeweled canopies and banners coming from the sky at night, entering her door. At dawn, Old Woman Zhou put her palms together, chanted the Buddha's name, and passed away (from Wang Sheng Ji).
Zhang Furen (Madam Zhang)
Her place of origin and residence are unknown. In her later years, she began to observe a long-term vegetarian diet, reciting the name of the Buddha of the West every day. At the age of seventy-nine, every night when she sat down to rest and extinguished the candles, the four walls would emit light, revealing various Indrajāla (ornaments made of strung pearls and jade). As she was dying, on the incense table, the smoke in the shape of seal characters twisted and turned, forming a Buddha image. In a short time, it turned into a true golden color, with eyebrows and eyes as detailed as a painting. One hand hung down, as if in a gesture of welcome. As soon as the smoke in the shape of seal characters disappeared, Madam Zhang passed away (from Jing Tu Jie Yao).
San Kong Daoren (Three Empty Hermit)
His surname and clan are unknown. He visited Chan Master Tiantong Tanguan and contemplated the 'Mu' (無, 'no' or 'nothingness') koan of Zhaozhou for thirty years. One day, he saw the master again and asked, 'What should I do when birth and death arrive?' The master said, 'Who is born? Who dies?' The hermit bowed his head and paid respects. The master asked as before, and the hermit bowed his head and paid respects again. The master scolded, 'Beware of dying here!' The hermit picked up his prayer beads and said, 'One hundred and eight beads.' Not many days later, he showed a slight illness, spoke a verse, and passed away (from Xu Deng Cun Gao).
Chen Shi (Ms. Chen)
女
名妙珍。處州麗水人。父為神祠祝史。蚤夭。母更適他姓。妙珍依大母林氏以居。林疾病。妙珍刲股。雜淖麋以進。疾有間或以告林。林悲泣自懟。疾復如初。妙珍則賣衣走佛寺。作諸禳禜事。皆不應。乃然香右臂上。稽顙籲天。乞以身代。至正四年四月壬申。夜夢一丈夫。冠烏紗巾。服青布袍。來告曰。爾勿憂。能剔肝以食大母。則愈矣。問欲剔將焉從。丈夫指右脅示之。且俾吞紅藥半丸。吞已遂覺。甲戌。妙珍復具湯沐浴。露禱上下神祇。時天雨。至妙珍身。獨不沾濕。遂持刀視脅下。見紅痕若縷。長可三寸許。就痕間剖之。血滂然流。再剖之。了無所見。妙珍窘。乃擲杯珓卜于神。俯身拾之。而肝忽出。下懸。亟刃之。置幾上。自誓云。倘大母得生。愿(終身)持菩薩戒。不復適人矣。切肝。雜筍烹之以進。林食之而甘。其疾頓愈而妙珍創甚。幾殆。復夢神語之曰。無傷也。但練紙作灰傅之。從其言。創合如初。時妙珍年十四矣。后三年。林以壽終。妙珍造塔瘞之。復然頂申前誓。為優婆夷終其身。八年。郡錄事高明來上其事。部使者高履聞于朝。詔旌其門。仍月給粟一斛(護法錄)。
善女人傳捲上 卍新續藏第 88 冊 No. 1657 善女人傳
善女人傳卷下
明
【現代漢語翻譯】 現代漢語譯本 妙珍，處州麗水（今浙江麗水）人。她的父親是神祠的祝史（祭祀官），早年去世。母親改嫁他人。妙珍依附於外祖母林氏居住。林氏生病，妙珍割下自己大腿上的肉，摻和肉羹進獻給外祖母。病情時好時壞，妙珍告訴了林氏這件事。林氏悲傷哭泣，責備自己，但病情又恢復如初。妙珍就賣掉衣服去佛寺，做各種祈福消災的事情，都沒有應驗。於是她點燃香，在右臂上燒灼，叩頭向天祈求，希望用自己的身體代替外祖母受苦。至正四年（1344年）四月壬申日，夜裡夢見一個男子，頭戴烏紗帽，身穿青布袍，來告訴她說：『你不要憂愁，如果能割下肝臟給外祖母吃，她的病就會痊癒。』妙珍問要從哪裡割取肝臟。男子指著她的右脅示意，並且讓她吞下半丸紅藥。吞下後就醒了。甲戌日，妙珍再次準備好湯水沐浴，向天地神祇禱告。當時下著雨，唯獨妙珍的身上沒有被淋濕。於是她拿著刀察看脅下，看見一道紅色的痕跡像線一樣，長約三寸左右。就著痕跡剖開，血流不止。再次剖開，卻什麼也看不見。妙珍感到窘迫，於是擲杯珓向神靈占卜，俯身拾起杯珓，肝臟忽然出現，懸掛在下面。她趕緊用刀割下肝臟，放在幾案上，發誓說：『如果外祖母能夠活下來，我願意終身持菩薩戒，不再嫁人。』她將肝臟切碎，和竹筍一起烹煮後進獻給外祖母。林氏吃了覺得甘甜，她的疾病立刻痊癒，而妙珍的傷口卻非常嚴重，幾乎要死了。又夢見神靈告訴她說：『沒有關係，只要用練過的紙燒成灰敷在傷口上。』妙珍聽從神靈的話，傷口癒合如初。當時妙珍十四歲。三年後，林氏去世。妙珍建造佛塔埋葬她，又在頭頂上燃香，重申之前的誓言，作為優婆夷（在家女佛教徒）度過餘生。至正八年（1348年），郡錄事高明將這件事上報，部使者高履上報朝廷，朝廷下詔表彰她的家門，並且每月供給米一斛（出自《護法錄》）。
《善女人傳》捲上 《卍新續藏》第88冊 No. 1657 《善女人傳》
《善女人傳》卷下
明
【English Translation】 English version Miao Zhen, a native of Lishui (present-day Lishui, Zhejiang Province) in Chuzhou. Her father was a zhushi (sacrificial official) at a shrine and died early. Her mother remarried. Miao Zhen lived with her maternal grandmother, Lin. When Lin fell ill, Miao Zhen cut flesh from her own thigh and mixed it into a meat broth to feed her grandmother. The illness would improve and then worsen, and Miao Zhen told Lin about her sacrifice. Lin was saddened and wept, blaming herself, but the illness returned. Miao Zhen then sold her clothes to go to Buddhist temples, performing various rituals for blessings and to avert disaster, but none were effective. So she lit incense and burned it on her right arm, kowtowing and praying to Heaven, hoping to suffer in place of her grandmother. In the fourth year of the Zhizheng era (1344), on the ren shen day of the fourth month, she dreamed at night of a man wearing a black gauze hat and a blue cloth robe, who came and told her: 'Do not worry, if you can cut out your liver and give it to your grandmother to eat, she will recover.' Miao Zhen asked where to cut out the liver from. The man pointed to her right side, and told her to swallow half a red pill. After swallowing it, she woke up. On the jia xu day, Miao Zhen again prepared water for bathing and prayed to the gods of Heaven and Earth. It was raining at the time, but Miao Zhen's body alone was not wet. So she took a knife and examined her side, seeing a red mark like a thread, about three inches long. She cut along the mark, and blood flowed profusely. She cut again, but could see nothing. Miao Zhen felt distressed, so she cast bei jiao (divination blocks) to divine from the gods, and when she bent down to pick them up, her liver suddenly appeared, hanging down. She quickly cut off the liver with a knife and placed it on a table, vowing: 'If my grandmother can live, I am willing to observe the Bodhisattva precepts for the rest of my life and never marry.' She chopped up the liver, cooked it with bamboo shoots, and offered it to her grandmother. Lin ate it and found it sweet, and her illness immediately healed, while Miao Zhen's wound was very serious, almost to the point of death. She dreamed again that a god told her: 'It doesn't matter, just burn refined paper into ash and apply it to the wound.' Miao Zhen followed the god's words, and the wound healed as before. At that time, Miao Zhen was fourteen years old. Three years later, Lin died. Miao Zhen built a pagoda to bury her, and burned incense on her head, reaffirming her previous vow, and lived out her life as a yupoyi (female lay Buddhist). In the eighth year of the Zhizheng era (1348), the prefectural recorder Gao Ming reported this matter, and the provincial inspector Gao Lu reported it to the court. The court issued an edict to commend her family and provided one hu (a unit of volume) of grain per month (from Hufa Lu).
Biographies of Virtuous Women, Volume 1 卍 New Continued Canon, Volume 88, No. 1657, Biographies of Virtuous Women
Biographies of Virtuous Women, Volume 2
Ming Dynasty
仁孝徐皇后
中山王達長女也。幼貞靜。好讀書。稱女諸生。太祖聞其賢。為王子棣聘焉。洪武九年。冊為燕王妃。從王之藩。居高皇后喪三年。蔬食如禮。靖難兵起。王往大寧。李景隆攻城急。后親率將校妻。擐甲冑。挾矢石。登陴拒守。景隆卒不能破。建文四年七月。王即帝位。十一月。冊為皇后。嘗言南北累年戰鬥。兵民疲敝。宜與休息。又言當世賢才。皆高皇帝所遺。不宜以新閑舊。又言帝堯施仁自親始。帝輒嘉納焉。居常尊重大法。熏修無間。常夢觀世音菩薩授佛說第一希有功德經。自為之序。曰。洪武三十一年。春正月朔旦。吾焚香靜坐閣中。閱古經典。心神凝定。忽有紫金光聚。彌滿四周。恍惚若睡。夢見觀世音菩薩。于空中現大悲像。足躡千葉寶蓮華。手持七寶數珠。在吾前行。吾不覺乘翠云軿。張五色寶蓋。珠幡寶幢。紛陳前迎。飄飖悠揚。莫知所底。少焉行至一門。高敞弘麗。非人間有。黃金題額。曰耆阇崛境。入門。群山環擁。翠色凝黛。蒼崖丹壁。巉然峭削。嵌巖嵚崟。參差㠎嶪。一溪縈迴。盤繞山麓。沿溪曲折。數十餘里。溪流澄湛。泓渟寒碧。洞見毫髮。瓊華瑤草芝蘭芙蕖牡丹芍葯荼䕷麗春。含滋發暉路漸窮。轉度一橋。墄以黃金玻璃𤥭璖白玉。有屋數十楹。覆于橋上。沉香為柱
。栴檀為梁。彩色繪畫極其華美。上榜曰般若之橋。黃金大書。橋長數十丈。其高稱是。度橋。紆折數十里。遙見三峰靚秀。屹立相向。上摩雲霄。樹林蓊蔚。煙霞掩映。樓殿隱隱。迥出林杪。更行數里許。復見一門。其上題金字曰。耆阇崛第一道場。入門。布路皆琉璃黃金珊瑚瑪瑙。雜諸寶貝。叢篁茂樹。枝葉繁盛。婀娜敷榮。葳蕤蔽蔭。異葩奇卉。秾艷綽約。芬芳條暢。嘉果美實殷紅青紫。的爍下垂。孔雀鸚鵡鹓鸞鴻鵠。飛舞鏘鳴。復有異鳥。音作梵聲。清韻相和。路傍有廣池。涌出五色千葉蓮華。大如車輪。香氣浡浡。其下有鳧鹥雁鶩鴛鴦鷗鷺鵁鶄鸂鷘。游泳翱翔。漸至山半。有群女衣雜綵繒衣。分列兩行。前秉幡幢。后列鼓吹。法樂具奏。韶韻鏗鍧。青獅白象。蹌蹌率舞。香華童子。金盤彩籃。參獻徘徊。上至山頂。觀世音導吾升七寶蓮臺。臺上宮殿巍峨。廊廡深邃。層樓疊閣。萬戶千門。金碧輝煌。華彩鮮麗。雕甍繡闥。珠栱鏤楹。寶窗𤫩瓏。寶網冪歷。闌干柱礎皆羅眾寶。種種寶華。妝飾絢麗。纓絡幡幢。璇璣錯落。天華輕盈。乍墜乍揚。異香馥郁。燻蒸播溢寶光凝聚。煜然炫爛。成千百色。遠覽太空。浩無端倪。俯凌倒景。群山在下。睹茲勝妙。嘆未曾有。吾自念德本菲薄。積何善因。而得至此。觀世
音微笑而言。此佛說法菩提場。惟契如來道者。方得登此。后妃德稟至善。特為接引以脫塵勞。如來常說第一希有大功德經。為諸經之冠。可以消弭眾災。誦持一年。精意不懈。可得須陀洹果。二年得斯陀含果。三年。得阿那含果。四年。得阿羅漢果。五年。成菩薩道。世人福德淺薄。歷劫未聞。后妃將為天下母。福器深厚。覺性圓明。妙堪付囑。以拔濟生靈。乃以凈瓶甘露水。起灌吾頂。但覺心身清涼。萬慮俱寂憶念明瞭。無所遺忘。遂出經一卷。令吾隨口誦之。即第一希有大功德經也。吾誦一遍。大義粗通。誦二遍。瞭然開悟。三遍。記憶無遺。觀世音言。后十年更相會。對吾猶若有所言。吾聳耳而聽。忽聞宮中人聲。遽焉驚悟。且喜且異。悚然嘆曰。此夢何其神耶。亟取筆札書。所授經咒。不遺一字。但覺口有異香。閣中香氣絪缊。七日不散。天雨空華。三日乃止。由是日夜持誦是經不輟。三十二年秋。難果作。皇上提兵禦侮于外。城中數受危困。吾持誦是經益力。恬無怖畏。皇上承天地眷佑。神明協相。荷皇考太祖高皇帝。皇妣孝慈高皇后。盛德大福之所垂蔭。三十五年。平定禍難。奠安宗社。撫臨大統。吾正位中宮。自揆德薄能鮮。弗勝贊助。深惟昔日夢感佛說第一希有大功德經。一字一句。皆具實理奧義
。微妙不可思議。蓋曠劫來人未得聞。佛以慈悲濟渡。顯示密因。有待其時。今不敢自秘。用鋟梓廣施。為濟苦之津樑。覺途之捷徑。作廣大方便。利益世間。夫道不遠人。人自離道。有志於學佛者。誠能於斯究竟妙旨。則心融萬法。了悟真乘。超般若於剎那。取泥洹于彈指。脫離凡塵。即登正覺。姑述為序。翼贊流通。以示妙道于無窮焉。時永樂元年正月也。至五年七月。無疾坐逝。年四十六。遺言勸帝愛惜百姓。廣求賢才。恩禮宗室。毋驕蓄外家。帝大悲慟。為后薦大齋于靈谷天禧二寺。謚曰仁孝皇后。后嘗采女憲女誡。作內訓二十篇。又類編古人嘉言善行。作勸善書。下令頒行。天下誦之(明史第一希有功德經序)。
夏雲英
山東莒州人。幼聰慧。五歲能誦孝經。七歲讀佛經。法華楞嚴。皆能成熟。年十三。選為周世子宮人。世子即位。是為憲王。元妃呂氏薨。遂專內政。國有大事。多與裁決。憲王嘗令作詩詠鶻。雲英以箴進。勸王推廣德心。勿畜此以傷生類也。年二十二。有疾。求為尼。受菩薩戒。習金剛密乘。永樂十六年六月。作偈示眾。吉祥而逝。有法華經贊七篇。及清端閣詩卷行世(詩人傳)。
周氏女者
梓潼周曉師女也。生而長齋。好誦佛經。年十九。遂辟榖。日餐柏
【現代漢語翻譯】 現代漢語譯本：這種微妙是不可思議的。大概是曠劫以來人們都未曾聽聞。佛以慈悲之心濟世渡人，顯示秘密的因緣，這需要等待時機。現在我不敢獨自隱瞞，用雕版印刷廣泛施捨，作為濟度苦難的津樑，覺悟之路的捷徑，以此作為廣大的方便，利益世間。道並不遠離人，而是人自己離開了道。有志於學佛的人，如果真能在此處窮究其精妙的旨意，那麼心就能與萬法相融合，了悟真正的佛法，在剎那間超越般若（智慧），在彈指間取得泥洹（涅槃），脫離凡塵，立即證得正覺。姑且敘述作為序言，希望能夠幫助流通，以此來昭示這無窮的妙道。時值永樂元年（1403年）正月。到永樂五年（1407年）七月，無疾而終，享年四十六歲。臨終遺言勸誡皇帝愛惜百姓，廣泛尋求賢才，以恩義對待宗室，不要驕縱外戚。皇帝非常悲痛，為皇后在靈谷寺和天禧寺舉行盛大的齋會來超度她，謚號為仁孝皇后。皇后曾經採納《采女憲女誡》，創作《內訓》二十篇，又分類編輯古人的嘉言善行，創作《勸善書》，下令頒佈施行，天下人都誦讀它（《明史第一希有功德經序》）。 夏雲英 山東莒州人。從小就聰明，五歲能背誦《孝經》，七歲讀佛經，《法華經》、《楞嚴經》都能熟練掌握。十三歲時，被選為周世子的宮人。世子即位，就是憲王。元妃呂氏去世后，她就專管內政。國家有大事，憲王大多與她商議裁決。憲王曾經讓她作詩詠鶻（一種鳥），雲英用詩來勸諫，勸王推廣德心，不要畜養這種鳥來傷害生命。二十二歲時，生病，請求出家為尼，受菩薩戒，學習金剛密乘。永樂十六年（1418年）六月，作偈語向眾人告別，吉祥圓寂。有《法華經贊》七篇，以及《清端閣詩卷》流傳於世（《詩人傳》）。 周氏女 梓潼周曉師的女兒。生來就吃齋，喜歡誦讀佛經。十九歲時，就開始辟榖，每天只吃柏樹葉。
【English Translation】 English version: This subtlety is inconceivable. It is likely that people have not heard of it since countless kalpas. The Buddha, with compassion, saves the world and reveals the secret causes and conditions, which need to wait for the right time. Now I dare not hide it alone, but use engraving and printing to widely distribute it, as a bridge to relieve suffering, a shortcut to the path of enlightenment, and use it as a great convenience to benefit the world. The Dao is not far from people, but people themselves have left the Dao. Those who are determined to study Buddhism, if they can truly explore its subtle meaning here, then their hearts can merge with all dharmas, understand the true Dharma, transcend prajna (wisdom) in an instant, attain nirvana in a snap of the fingers, break away from the mortal world, and immediately attain perfect enlightenment. I will briefly describe it as a preface, hoping to help circulate it, in order to show this infinite wonderful Dao. It was the first month of the Yongle reign (1403). In July of the fifth year of Yongle (1407), she passed away without illness at the age of forty-six. Her dying words advised the emperor to cherish the people, widely seek talents, treat the royal family with kindness, and not to indulge his relatives. The emperor was very sad and held grand齋會 (zhaihui, Buddhist service with vegetarian food) at Linggu Temple and Tianxi Temple to transcend her, and gave her the posthumous title of Empress Renxiao. The Empress once adopted 'Cainu Xiannu Jie' (Admonitions for Palace Ladies), created 'Neixun' (Inner Admonitions) in twenty chapters, and classified and compiled the good words and deeds of the ancients, and created 'Quanshan Shu' (Book of Exhortation to Goodness), and ordered it to be promulgated and implemented, and the world recited it ('Preface to the First Rare Merit Sutra of the Ming History'). Xia Yunying A native of Juzhou, Shandong. She was intelligent since childhood. At the age of five, she could recite the 'Classic of Filial Piety'. At the age of seven, she read Buddhist scriptures, and was proficient in both the 'Lotus Sutra' and the 'Surangama Sutra'. At the age of thirteen, she was selected as a palace lady for the Prince of Zhou. When the Prince ascended the throne, he became King Xian. After the death of Yuanfei (primary consort) Lü, she took charge of internal affairs. The King Xian mostly consulted with her on major national affairs. King Xian once asked her to write a poem about the gyrfalcon (a kind of bird). Yunying used the poem to advise the king to promote virtue and not to keep this bird to harm living beings. At the age of twenty-two, she fell ill and requested to become a nun, received the Bodhisattva precepts, and studied the Vajrayana esoteric teachings. In June of the sixteenth year of Yongle (1418), she gave a verse to the public and passed away auspiciously. There are seven chapters of 'Lotus Sutra Praise' and 'Qingduange Poetry Collection' circulating in the world ('Biographies of Poets'). Zhou Shi Nu (Miss Zhou) The daughter of Zhou Xiaoshi of Zitong. She was a vegetarian from birth and liked to recite Buddhist scriptures. At the age of nineteen, she began to practice bigu (abstaining from grains), eating only cypress leaves every day.
葉。成化五年。別父母。往江村口白馬寺。父母送之。至寺。登樓。趺坐而化。越數日。色身儼然。寺僧為龕奉之。香火不絕。其後天啟中。有裴應舉女者。亦梓潼人也。幼好趺坐。寡言笑。食惟柏葉。年十三坐化。縣人建剎奉之。屢現五色光云(隴蜀余聞)。
王安人張氏
南京武選郎中山陰王畿之妻也。畿從王文成公學。傳致良知之教。當世號為龍溪先生。安人少通詩易。明大義。既歸龍溪。多所匡助。龍溪所善同年友陳讓。官紹興司理。時方奉詔變賣廢產以實公儲。司理擇廢寺上田百餘畝。書一帖。以遺龍溪。龍溪謀諸友。皆曰不求而得。受之何傷。安人獨諫曰。君平生所講何學。無故受人田。恐亦非子孫之利也。龍溪悚然。還其帖。中年無子。遂為夫置妾。已而連舉八九子。或謂安人。奈非己出何。安人笑曰。太姒百斯男。豈出一己耶。居常信奉佛法。虔事觀音大士。埽一室。日誦金剛經普門品。出入必禱。夢寐間屢獲神應。嘗問龍溪致良知之教。與佛說為同爲異。龍溪曰。良知者心之覺。佛是覺義。即心是佛。致良知即是開佛知見。同異非所論也。又問大士度一切苦厄。有諸。曰。此事全憑念力。一念覺時。即名見佛。苦厄頓消。所謂自性自度也。又問因果及輪迴之理。曰。一念善因。終成善
【現代漢語翻譯】 現代漢語譯本： 葉氏。成化五年（1469年），告別父母，前往江村口的白馬寺。父母送她到寺廟。她登上樓，盤腿而坐，圓寂了。過了幾天，她的肉身依然完好。寺廟的僧人為她建造龕位供奉，香火不斷。後來在天啟年間（1621-1627年），有個叫裴應舉的女子，也是梓潼人。從小就喜歡盤腿而坐，很少說話和笑容，只吃柏樹葉。十三歲時坐化。縣裡的人建造寺廟供奉她，多次顯現五色光云（這是我在隴蜀一帶聽說的）。
王安人張氏
她是南京武選郎中、山陰人王畿的妻子。王畿跟隨王文成公（王守仁）學習，傳授致良知的學說，當時被稱為龍溪先生。安人從小就通曉詩經和易經，明白大義。嫁給龍溪后，在很多方面都給予幫助。龍溪的好友陳讓，是同一年考中的，擔任紹興司理。當時正奉皇帝的命令變賣廢棄的產業來充實公家的儲備。司理選擇了一百多畝廢棄寺廟的上等田地，寫了一張帖子，送給龍溪。龍溪和朋友們商量，大家都說這是不求而得的，接受了又有什麼壞處呢？只有安人勸諫說：『您平生所講的是什麼學問？無緣無故地接受別人的田地，恐怕對子孫後代也沒有好處。』龍溪聽後感到害怕，就把帖子還了回去。中年沒有兒子，於是為丈夫納妾。不久之後，接連生了八九個兒子。有人問安人：『那畢竟不是你親生的，怎麼辦呢？』安人笑著說：『太姒生了很多兒子，難道都是她自己生的嗎？』她平時信奉佛法，虔誠地侍奉觀音大士，打掃一間屋子，每天誦讀《金剛經》和《普門品》，出入必定祈禱，夢中多次得到神靈的感應。曾經問龍溪致良知的學說，和佛所說的相同還是不同。龍溪說：『良知是心的覺悟，佛也是覺悟的意思，即心是佛，致良知就是開啟佛的知見，相同和不同不是應該討論的。』又問大士度一切苦厄，有這回事嗎？龍溪說：『這件事完全憑藉念力，一念覺悟的時候，就叫做見佛，苦厄立刻消失，這就是所謂的自性自度。』又問因果和輪迴的道理。龍溪說：『一念善因，終究會成就善果。』
【English Translation】 English version: Lady Ye. In the fifth year of Chenghua (1469), she bid farewell to her parents and went to Baima Temple (White Horse Temple) at the entrance of Jiang Village. Her parents escorted her to the temple. She ascended the building, sat in the lotus position, and passed away. After several days, her physical body remained intact. The monks of the temple built a shrine to enshrine her, and the incense offerings never ceased. Later, during the Tianqi era (1621-1627), there was a woman named Pei Yingju, also from Zitong. From a young age, she liked to sit in the lotus position, spoke and smiled little, and only ate cypress leaves. At the age of thirteen, she passed away while sitting. The people of the county built a temple to enshrine her, and she repeatedly manifested five-colored light clouds (this is what I heard in the Longshu area).
Lady Zhang, wife of Wang Anren
She was the wife of Wang Ji, a Nanjing Wuxuan (military selection) official from Shanyin. Wang Ji followed Wang Wencheng (Wang Shouren) in learning and transmitting the doctrine of 'extending innate knowledge,' and was known in his time as Master Longxi. Lady Anren was familiar with the Book of Poetry and the Book of Changes from a young age, and understood great righteousness. After marrying Longxi, she provided much assistance. Chen Rang, a friend of Longxi from the same year of the imperial examination, served as the Shaoxing Sili (judicial administrator). At that time, he was under imperial order to sell abandoned properties to replenish the public treasury. The Sili selected more than one hundred mu of superior fields from abandoned temples, wrote a note, and sent it to Longxi. Longxi consulted with his friends, who all said that it was obtained without asking, so what harm was there in accepting it? Only Lady Anren advised, 'What learning have you been teaching all your life? To accept other people's fields for no reason, I fear it will not be beneficial to your descendants.' Longxi was alarmed and returned the note. In middle age, he had no children, so he took a concubine for his husband. Soon after, he had eight or nine sons in succession. Someone asked Lady Anren, 'What will you do, since they are not your own?' Lady Anren smiled and said, 'Did Tai Si give birth to all of her many sons herself?' She usually believed in Buddhism, and devoutly served Guanyin (Avalokiteśvara) Bodhisattva, sweeping a room and reciting the Diamond Sutra and the Universal Gate Chapter every day. She always prayed when going in and out, and repeatedly received divine responses in her dreams. She once asked Longxi whether the doctrine of 'extending innate knowledge' was the same or different from what the Buddha said. Longxi said, 'Innate knowledge is the awakening of the mind, and Buddha also means awakening. That is, the mind is Buddha, and extending innate knowledge is opening the Buddha's knowledge and vision. Same and different are not what should be discussed.' She also asked whether the Bodhisattva delivers from all suffering and distress. Longxi said, 'This matter depends entirely on the power of mindfulness. When a single thought is awakened, it is called seeing the Buddha, and suffering and distress immediately disappear. This is what is called self-nature self-deliverance.' She also asked about the principles of cause and effect and reincarnation. Longxi said, 'A single thought of good cause will ultimately lead to good results.'
果。一念惡因。終成惡果。止惡修善。不昧因果。是謂修行。一念萬年。無有生滅。即無輪迴。安人恍然有悟。年近七十。有疾。囑付家事怡然而逝。龍溪傷之。私謚之曰純懿(龍溪集)。
陶氏
紹興王德用妻也。平生不信佛法。無善行。一日病篤。見二鬼卒語云。汝陽壽已絕。當墮惡道。須臾地獄現前。陶氏大懼。忽憶鄰寺僧誦經。有金剛般若波羅密七字。遂盡力誦持。至數千遍。地獄遂隱。俄有五色光從口中出。空中隱隱有聲曰。陶善女已生善趣矣。事在隆慶三年(金剛新異錄)。
薛氏
武塘世家女也。母夢長庚八懷。而薛氏生。后歸周。生子五人而寡。專心凈業。好施不倦。室中供觀音大士。香菸吐蕊。結成蓮華。人皆見之。萬曆十五年五月得疾。醫進乳糜。卻之。遂斷食。至九月六日。延僧禮懺。曰四日足。吾事畢矣。設西方佛像。晝夜繫念。令諸子同唱佛名。婦女毋得入。至第五日晨起。索水盥手。誦甘露真言。著新凈衣。戴志公帽。長跪佛前。唱然香贊佛偈。及三自歸依。禮三拜。誦佛名一百八聲。方午。趺跏結印而化。神氣熙然。家人聞蓮華香。滿室中。遺令具龕。毋用棺槨。毋迎眚神。毋燒紙錢。毋殺牲以祭。諸子皆從之(往生集)。
方氏
桐城諸生吳
【現代漢語翻譯】 現代漢語譯本 果。一念惡因，終成惡果。停止作惡，修習善良，不迷惑于因果，這就叫做修行。一念即是萬年，沒有生滅，也就沒有輪迴。安人恍然大悟，年近七十，身患疾病，囑咐完家事後安詳地去世。龍溪先生為此感到悲傷，私下給予她『純懿』的謚號（出自《龍溪集》）。
陶氏
是紹興年間王德用的妻子。她平生不相信佛法，也沒有做過什麼善事。一天，她病重，看見兩個鬼卒說：『你的陽壽已經 खत्म了，應當墮入惡道。』 不一會兒，地獄就出現在眼前。陶氏非常害怕，忽然想起鄰寺的僧人誦經，其中有『金剛般若波羅蜜』七個字，於是盡力誦持，唸了幾千遍。地獄就消失了。不久，有五色光芒從她的口中發出，空中隱隱約約有聲音說：『陶善女已經往生善道了。』這件事發生在隆慶三年（1569年）（出自《金剛新異錄》）。
薛氏
是武塘的世家女子。她的母親夢見長庚星入懷，然後薛氏就出生了。後來她嫁給周家，生了五個兒子后守寡。她專心修習凈土法門，喜歡佈施，從不厭倦。她的房間里供奉著觀音大士像，香菸吐出的煙霧，結成了蓮花，人們都看見了。萬曆十五年（1587年）五月，她得了疾病，醫生給她進獻乳糜，她拒絕了，於是斷食。到了九月六日，她請僧人來禮拜懺悔，說：『四天就足夠了，我的事情就結束了。』她設定了西方佛像，晝夜不停地繫念阿彌陀佛，讓兒子們一起唱唸佛名，不讓婦女進入。到了第五天早晨，她起床洗手，誦唸甘露真言，穿上新的乾淨衣服，戴上志公帽，長跪在佛前，唱燃香贊佛的偈子，以及三自歸依，禮拜三次，誦唸佛名一百零八聲。中午時分，她跏趺結印而去世，神態安詳。家人聞到蓮花的香味，充滿整個房間。她留下遺囑，用龕來安放遺體，不要用棺槨，不要迎接兇神，不要燒紙錢，不要殺牲來祭祀。兒子們都聽從了她的話（出自《往生集》）。
方氏
是桐城諸生吳
【English Translation】 English version A single thought of evil cause will eventually lead to an evil result. Ceasing evil and cultivating goodness, not being deluded by cause and effect, this is called cultivation. A single thought is equivalent to ten thousand years, without arising or ceasing, thus without reincarnation. An Ren suddenly understood, nearing seventy years of age, suffering from illness, she entrusted her family affairs and passed away peacefully. Longxi (a scholar's name) was saddened by this and posthumously gave her the title 'Chunyi' (pure and virtuous) (from 'Longxi Collection').
Tao Shi
Was the wife of Wang Deyong during the Shaoxing (1131-1162) period. She did not believe in Buddhism in her lifetime and had no good deeds. One day, she became seriously ill and saw two ghost soldiers saying, 'Your lifespan is exhausted and you should fall into the evil realms.' Soon, hell appeared before her. Tao Shi was very frightened and suddenly remembered the monks in the neighboring temple chanting scriptures, which included the seven characters 'Jin Gang Ban Ruo Bo Luo Mi (Diamond Prajna Paramita)'. So she tried her best to recite them, reciting them thousands of times. Hell then disappeared. Soon, five-colored lights came out of her mouth, and a faint voice in the air said, 'Tao, the virtuous woman, has already been reborn in a good realm.' This happened in the third year of the Longqing (1569) period (from 'New Records of Diamond Sutra Miracles').
Xue Shi
Was a daughter of a prominent family in Wutang. Her mother dreamed of the planet Venus entering her womb, and then Xue Shi was born. Later, she married into the Zhou family, gave birth to five sons, and became a widow. She devoted herself to the Pure Land practice, and loved to give alms, never tiring of it. In her room, she enshrined a statue of Guanyin Dashi (Avalokitesvara Bodhisattva), and the smoke from the incense formed lotus flowers, which people all saw. In the fifth month of the fifteenth year of Wanli (1587), she fell ill. The doctor offered her rice porridge, but she refused it and stopped eating. On the sixth day of the ninth month, she invited monks to perform repentance rituals, saying, 'Four days will be enough, my affairs will be finished.' She set up a Western Buddha image, constantly focusing her mind on Amitabha Buddha day and night, and had her sons chant the Buddha's name together, not allowing women to enter. On the morning of the fifth day, she got up, washed her hands, recited the Sweet Dew Mantra, put on new clean clothes, wore a Zhigong (a famous monk) hat, knelt before the Buddha, chanted the verses of praise for burning incense to the Buddha, and the Three Refuges, bowed three times, and recited the Buddha's name one hundred and eight times. At noon, she passed away in the lotus position, with a peaceful expression. The family smelled the fragrance of lotus flowers, filling the entire room. She left a will to use a niche to place her remains, not to use a coffin, not to welcome evil spirits, not to burn paper money, and not to sacrifice animals. All her sons followed her instructions (from 'Collection of Rebirth Stories').
Fang Shi
Was the wife of Wu, a student from Tongcheng.
應賓妻也。年三十而寡。秉節自誓。專修凈土。一老嫗亦持戒。晨夕隨侍。萬曆十三年。方氏年五十矣。有小疾。呼老嫗相對唱佛名。晨夕無間。既而具浴更衣。晨起然香禮佛。還坐一榻。泊然而化。子用先。官至薊遼總督。亦篤信佛法。師事紫柏老人。蓋母教使然也(往生集)。
陶氏
長水居士張守約之繼室也。居士精修凈土。一蔬一飯。泊如也。陶氏自歸張。亦課誦無間。居士詣普陀禮大士。陶氏謂二子曰。吾平日參是心作佛。是心是佛。乃今始悟。娑婆緣盡。吾其行矣。剋期端坐而逝。次日。居士歸。成殮。俄而棺上出青蓮華其數五(往生集)。
徐氏
嘉定陸生妻也。夫亡。篤志凈業。舊有千金貸人。焚倦不問。篋中服物。悉用佈施。朝夕佛前禮誦。如是十年。一夕忽呼侍者曰。看東方光發否。吾往生時至矣。遂高聲唱佛。合掌而逝(往生集)。
許氏婦
杭州人。為人謹厚。日課佛名。久而彌篤。一日呼家人與訣曰。吾將去矣。著凈衣端坐。取天目白華簪之。安然而逝(往生集)。
于媼
昌平于貴之母也。專修凈業。至老彌篤。一日取所著衣。浣濯甚潔。謂其子曰。將以某日往生凈土。子未之信。及期。置幾庭中坐幾上化去。空中隱隱有天樂聲。鄉
【現代漢語翻譯】 現代漢語譯本 應賓的妻子，三十歲時守寡。堅守節操併發誓，專心修習凈土法門。一位老婦人也持守戒律，早晚跟隨侍奉她。萬曆十三年（1585年），方氏年已五十歲，略有小病，呼喚老婦人相對唱唸佛名，早晚不停歇。之後沐浴更衣，早起燃香禮佛，回到床上端坐而逝。她的兒子用先，官至薊遼總督，也篤信佛法，師從紫柏老人（明代高僧），這大概是母親教導的結果（出自《往生集》）。
陶氏
是長水居士張守約的繼室。張居士精進修習凈土法門，飲食簡單清淡。陶氏自從嫁給張居士后，也每日誦經唸佛從不間斷。張居士前往普陀山禮拜觀音大士，陶氏對兩個兒子說：『我平日參悟『是心作佛，是心是佛』的道理，如今才真正領悟。我在娑婆世界的緣分已盡，我將要走了。』約定日期后，端坐而逝。第二天，張居士回家，為她整理入殮，不久棺材上長出五朵青蓮花（出自《往生集》）。
徐氏
是嘉定陸生的妻子。丈夫去世后，她專心致志于凈土法門。過去借給別人的一千兩銀子，她燒掉借據不再追問。箱子里的衣物，全部用來佈施。早晚在佛前禮拜誦經，這樣持續了十年。一天晚上，她忽然呼喚侍者說：『看看東方是否有光芒發出？我往生的時刻到了。』於是高聲唱唸佛號，合掌而逝（出自《往生集》）。
許氏婦
是杭州人，為人謹慎厚道，每日唸誦佛名，時間久了更加虔誠。一天，她呼喚家人告別說：『我將要走了。』穿上乾淨的衣服端坐，取來天目山的白華簪戴上，安詳地去世（出自《往生集》）。
于媼
是昌平于貴的母親。專心修習凈土法門，年紀越大越發虔誠。一天，她拿出自己穿的衣服，洗滌得非常乾淨，對她的兒子說：『我將在某日往生凈土。』她的兒子不相信。到了那天，她把桌子放在庭院中，坐在桌子上化去。空中隱隱約約有天樂的聲音，鄉里人都感到驚異。
【English Translation】 English version The wife of Ying Bin, widowed at the age of thirty. She upheld her chastity and vowed to dedicate herself to the Pure Land practice. An old woman, also observing the precepts, attended to her morning and evening. In the thirteenth year of the Wanli era (1585), Madam Fang was fifty years old and had a minor illness. She called the old woman to chant the Buddha's name together, without ceasing morning and evening. Afterwards, she bathed and changed her clothes, and in the morning, she burned incense and paid homage to the Buddha. She then returned to her bed and passed away peacefully. Her son, Yongxian, rose to the position of Governor-General of Ji and Liao, and was also a devout believer in Buddhism, studying under Elder Zibo (a prominent monk of the Ming Dynasty). This was likely due to his mother's teachings (from 'Biographies of Rebirth').
Madam Tao
She was the second wife of Layman Zhang Shouyue of Changshui. Layman Zhang diligently practiced the Pure Land method, with simple and plain meals. Since marrying Zhang, Madam Tao also recited scriptures and practiced without interruption. When Layman Zhang went to Mount Putuo to pay homage to Bodhisattva Guanyin, Madam Tao said to her two sons, 'I usually contemplate 'This mind is Buddha, Buddha is this mind,' and only now do I truly understand it. My karmic connection with the Saha world is exhausted, and I am about to depart.' She set a date and passed away peacefully in a seated posture. The next day, Layman Zhang returned home and prepared her for the coffin. Soon after, five blue lotus flowers grew on the coffin (from 'Biographies of Rebirth').
Madam Xu
She was the wife of Lu Sheng of Jiading. After her husband passed away, she devoted herself to the Pure Land practice. She burned the loan documents for the thousand taels of silver she had lent to others, no longer asking for repayment. She used all the clothes in her chest for almsgiving. She prostrated and recited scriptures before the Buddha morning and evening, doing so for ten years. One evening, she suddenly called her attendant and said, 'See if there is light emanating from the east? The time for my rebirth has arrived.' Then she loudly chanted the Buddha's name, joined her palms, and passed away (from 'Biographies of Rebirth').
Madam Xu (wife)
She was from Hangzhou, and was known for her prudence and kindness. She recited the Buddha's name daily, and over time became even more devout. One day, she called her family to bid farewell, saying, 'I am about to leave.' She put on clean clothes, sat upright, and took a white flower hairpin from Mount Tianmu to adorn herself. She passed away peacefully (from 'Biographies of Rebirth').
Old Woman Yu
She was the mother of Yu Gui of Changping. She dedicated herself to the Pure Land practice, becoming even more devout as she aged. One day, she took out her clothes and washed them very cleanly, saying to her son, 'I will be reborn in the Pure Land on a certain day.' Her son did not believe her. When the day arrived, she placed a table in the courtyard and sat on it, transforming and passing away. There was a faint sound of heavenly music in the air, and the villagers were all amazed.
人皆聞之(往生集)。
王氏
名桂。德州人。諸生韓承業妻也。承業早死。桂絕水漿七日。欲以身殉。其母力阻之。乃復食。遂長齋。斷諸鹽味。寂處一室。泊如也。如是十餘年。承業將葬。桂夜起嚴裝。作書置幾上。明辭世之志。從容出庭前。布席東隅。面西趺坐。戒家人勿嘩。須臾。口鼻間出三昧火焚焉。異香彌旬。骨體聳植若鐵。有蓮華承趺。其席不爇。取席下土以療疾。無弗愈者。其舅韓紳殮之。與承業合葬于城東。事在萬曆十八年(居易錄)。
潘氏
名廣潭。工部主事餘杭李陽春之妻也。工部故好施。晚常誦西方佛名。既逝。逾年。見神于潘氏。登樓啟窗。作洪語曰。要修行。要修行。潘氏通古今。初好排抵釋教。晚而歸禮云棲。斷葷血。習禪定。夜常跏趺達旦。兼修諸功德。散錢粟不訾。萬曆三十九年冬。得疾。明年正月。自知不起。遺囑家財。已而謂人曰。吾三世梵僧。今且偕大士而西矣。稱佛名不絕口。屈三指而化。及斂。支體輕軟。貌如生(虞德園集)。
朱氏
仁和諸生孫標妻也。平生奉持齋戒。專修凈土。嘗然燈禮佛。燈光爛然。化成五彩。有佛跏趺其上。及將終。端坐合掌。稱佛名不輟。及斂。貌如生(學佛考訓)。
葉氏女
德州
【現代漢語翻譯】 人人都聽說了這件事(往生集)。
王氏
名桂，是德州人，是諸生（秀才）韓承業的妻子。韓承業早逝，王桂七天不飲水進食，想要以身殉夫。她的母親極力阻止她，她才恢復飲食，於是長期吃齋，斷絕一切鹽味，獨自居住在一個房間里，心如止水。像這樣過了十多年，韓承業將要安葬，王桂晚上起身，穿戴整齊，寫好書信放在桌子上，表明自己辭世的志向，從容地走到庭前，鋪設好坐席在東邊的角落，面向西方盤腿而坐，告誡家人不要喧譁。不久，從口鼻間出現三昧真火焚燒自身。奇異的香味瀰漫了十多天，骨骼挺立如鐵，有蓮花承托著她的雙腿。她坐的蓆子沒有被燒燬。人們取蓆子下的土來治療疾病，沒有不痊癒的。她的舅舅韓紳為她整理遺體，與韓承業合葬在城東。這件事發生在萬曆十八年（1590年）(居易錄)。
潘氏
名廣潭，是工部主事餘杭李陽春的妻子。李陽春生前喜歡施捨，晚年常常誦唸西方阿彌陀佛的名號。他去世后一年多，潘氏見到他的神識顯現，登上樓閣打開窗戶，發出洪亮的聲音說：『要修行，要修行。』潘氏通曉古今，起初喜歡排斥佛教，晚年皈依云棲蓮池大師，斷絕葷腥，學習禪定，夜晚常常跏趺坐到天亮，兼修各種功德，佈施錢財糧食不計其數。萬曆三十九年（1611年）冬天，得了疾病，第二年正月，自知將要去世，遺囑分配家產。之後對人說：『我前三世是梵僧（清凈修行的僧人），現在將要與觀世音大士一同往生西方極樂世界了。』稱念佛號的聲音不絕於口，屈起三個手指而去世。等到入殮的時候，肢體輕柔，容貌如同活著的時候一樣(虞德園集)。
朱氏
是仁和諸生（秀才）孫標的妻子。平生奉持齋戒，專心修習凈土法門。曾經燃燈禮佛，燈光燦爛，化成五彩，有佛像跏趺坐在上面。等到將要去世的時候，端坐合掌，稱念佛號不停歇。等到入殮的時候，容貌如同活著的時候一樣(學佛考訓)。
葉氏女
德州
【English Translation】 Everyone has heard of this (Collected Biographies of Rebirth).
Wang Shi (family name)
Her given name was Gui. She was from Dezhou and the wife of Han Chengye, a student. Chengye died early, and Gui stopped drinking water and eating for seven days, wanting to die for her husband. Her mother strongly stopped her, so she resumed eating, and then observed a long-term vegetarian diet, cutting off all saltiness. She lived quietly in a room, calm as still water. She lived like this for more than ten years. When Chengye was about to be buried, Gui got up at night, dressed solemnly, and wrote a letter placed on the table, expressing her determination to leave the world. She calmly went to the front of the courtyard, spread a mat in the eastern corner, sat cross-legged facing west, and warned her family not to make noise. Soon, samadhi fire emerged from her mouth and nose, burning her. A strange fragrance permeated for more than ten days, and her bones stood upright like iron, with a lotus flower supporting her legs. The mat she sat on was not burned. People took the soil under the mat to treat diseases, and none were not cured. Her uncle, Han Shen, prepared her body and buried her with Chengye in the east of the city. This happened in the eighteenth year of the Wanli reign (1590) (Records of Juyi).
Pan Shi (family name)
Her given name was Guangtan, and she was the wife of Li Yangchun of Yuhang, a secretary of the Ministry of Public Works. Li Yangchun liked to give alms when he was alive, and in his later years, he often recited the name of Amitabha Buddha of the Western Paradise. More than a year after his death, Pan Shi saw his spirit appear, ascended the building and opened the window, and said in a loud voice: 'Must cultivate, must cultivate.' Pan Shi was knowledgeable in ancient and modern times. At first, she liked to reject Buddhism, but in her later years, she converted to Yunqi (referring to Yunqi Zhuhong, a prominent Buddhist monk of the late Ming Dynasty). She cut off meat and blood, practiced meditation, and often sat in the lotus position until dawn, and also cultivated various merits, giving away countless money and grain. In the winter of the thirty-ninth year of the Wanli reign (1611), she fell ill. In the first month of the following year, she knew that she was going to die, and made a will to distribute her family property. Afterwards, she said to people: 'I was a Brahma monk (a pure-practicing monk) for three lifetimes, and now I will go west with the Bodhisattva.' The sound of reciting the Buddha's name never ceased, and she bent three fingers and passed away. When she was encoffined, her limbs were light and soft, and her appearance was like that of a living person (Collected Works of Yu De).
Zhu Shi (family name)
She was the wife of Sun Biao, a student of Renhe. Throughout her life, she observed precepts and practiced vegetarianism, and devoted herself to the Pure Land practice. She once lit lamps to worship the Buddha, and the light was brilliant, transforming into five colors, with a Buddha sitting in the lotus position on top. When she was about to die, she sat upright with her palms together, chanting the Buddha's name without stopping. When she was encoffined, her appearance was like that of a living person (Study of Buddhist Teachings).
Miss Ye
Dezhou
人。其父賣菜傭也。女生而知書。明麗若神。及長。富貴家爭欲聘之。女堅拒不許。日課女紅以給父母。時注目天際。端躬若思。人莫測也。一日晨起。嚴飾。趨父母前肅拜。問其故。不答。但頻視日景。及午。忽入室闔戶。手結印。跏趺西向。若入定者。母心動就視之。則已逝矣。事在萬曆四十六年。工部程先貞作火蓮行紀之(居易錄)。
彭山聖姑者
四川敘州彭山縣人也。不詳其姓氏。生而端潔。志慕空宗。嘗欲舍俗出家。父母不許。嫁之前村人家。既成昏。每夜燈滅后。其夫輒覺床中涌起墻壁。不得近。如是經月。聞于姑。姑因伴宿。驗之而信。遽驚起。以詰聖姑。聖姑笑曰。安有是。是君家心有窒礙故耳。如是又兩月。夫族目之為妖。訴于縣。縣遣吏按問。無異辭。命錮之山洞中。洞方廣不喻丈。甚黝黑。既送聖姑入。即運磚塞洞門。止留一竇。僅寸許。不通飲食。隔數日探之。端坐無所苦。母兄憐之。遺以棗栗。聖姑曰。吾腹中充然。不思食也。因謝去。越三月。其兄復至。啟竇則容光爛然。天華滿席。不知所從來也。其兄問曰。汝住此。豈有天人供養乎。當以何時得出。聖姑曰。遇桓而開。於是遠近傳詫。聖姑之名。自此始矣。既三年。適有山陰人徐桓。分巡西川。臨其地。聞而入山訪之
【現代漢語翻譯】 現代漢語譯本 此女，其父是賣菜的。她生來就聰慧好學，明艷動人如同神仙。長大后，許多富貴人家爭相求娶，但她堅決不答應，每天只是做些女紅來供養父母。她時常仰望天空，舉止端莊若有所思，人們都無法理解。一天早晨，她精心打扮，走到父母面前恭敬地跪拜，詢問原因，她也不回答，只是頻繁地看著太陽。到了中午，她忽然走進房間關上門，手結法印，雙腿盤坐面向西方，好像進入了禪定。她的母親心生疑慮，前去檢視，發現她已經去世了。這件事發生在萬曆四十六年（1618年）。工部程先貞寫了《火蓮行紀》記載此事（出自《居易錄》）。
彭山聖姑
是四川敘州彭山縣人。不清楚她的姓氏。她生來就端莊純潔，一心向往佛法。曾經想要捨棄世俗出家為尼，但父母不允許。後來嫁給了前村的一戶人家。成婚之後，每當夜晚燈熄滅后，她的丈夫總是感覺床的周圍涌起墻壁，無法靠近。這樣經過了一個月。這件事傳到了婆婆那裡，婆婆因此陪伴她一起睡覺，驗證了這件事的真實性。婆婆非常驚恐，就責問聖姑。聖姑笑著說：『哪裡有這樣的事？這是你家心中有障礙的緣故。』這樣又過了兩個月，丈夫的族人認為她是妖怪，就告到了縣衙。縣官派官吏來審問，她沒有不同的說辭，於是命令將她囚禁在山洞中。山洞方正寬闊，無法用尺寸來形容，非常黑暗。將聖姑送入山洞后，就用磚頭堵住洞門，只留下一個孔，只有一寸左右，不提供飲食。隔幾天去探望，她端坐在那裡，沒有任何痛苦。她的母親和哥哥憐憫她，給她留下棗和栗子。聖姑說：『我的腹中充滿食物，不想吃東西。』於是謝絕了。過了三個月，她的哥哥再次來到這裡，打開孔洞，只見她容光煥發，天花（曼陀羅花）鋪滿了蓆子，不知道是從哪裡來的。她的哥哥問道：『你住在這裡，難道有天人供養你嗎？什麼時候才能出去呢？』聖姑說：『遇到桓（桓，含義不詳）就打開。』於是遠近的人們都傳揚聖姑的名字，從此開始了。過了三年，恰好有山陰人徐桓（徐桓，人名）巡視西川，來到這個地方，聽說了這件事，就進山拜訪她。
【English Translation】 English version This woman's father was a vegetable seller. She was born intelligent and eager to learn, with a bright and beautiful appearance like a celestial being. When she grew up, many wealthy families competed to marry her, but she firmly refused. She spent her days doing needlework to support her parents. She often looked up at the sky, her demeanor dignified and thoughtful, which people could not understand. One morning, she dressed carefully, went before her parents, and respectfully bowed. When asked why, she did not answer, but frequently looked at the sun. At noon, she suddenly entered her room, closed the door, formed a mudra with her hands, and sat cross-legged facing west, as if entering meditation. Her mother became suspicious and went to check, only to find that she had already passed away. This event occurred in the forty-sixth year of the Wanli reign (1618). Cheng Xianzhen of the Ministry of Works wrote 'A Record of the Fiery Lotus' to document this event (from 'Juyi Records').
The Holy Maiden of Pengshan
Was a person from Pengshan County, Xuzhou, Sichuan. Her surname is unknown. She was born dignified and pure, with a heart devoted to Buddhism. She once wanted to renounce the world and become a nun, but her parents did not allow it. Later, she married into a family in the village ahead. After the marriage, every night after the lights were extinguished, her husband always felt walls rising around the bed, making it impossible to approach. This went on for a month. The matter was reported to the mother-in-law, who accompanied her to sleep and verified the truth of the matter. The mother-in-law was very frightened and questioned the Holy Maiden. The Holy Maiden smiled and said, 'How could such a thing be? It is because your family's heart has obstacles.' After another two months, the husband's clan considered her a demon and reported her to the county government. The county official sent officials to interrogate her, but she had no different explanation, so he ordered her to be imprisoned in a mountain cave. The cave was square and wide, impossible to measure, and very dark. After sending the Holy Maiden into the cave, they blocked the cave entrance with bricks, leaving only a hole about an inch in size, without providing food or drink. After a few days, they went to check and found her sitting upright, without any suffering. Her mother and brother pitied her and left her dates and chestnuts. The Holy Maiden said, 'My stomach is full, and I do not want to eat.' So she declined. After three months, her brother came again and opened the hole, only to see her radiant, with celestial flowers (Mandala flowers) covering the mat, from an unknown source. Her brother asked, 'Do you have celestial beings providing for you while you live here? When will you be able to leave?' The Holy Maiden said, 'It will open when you meet Huan (Huan, meaning unknown).' So people far and near spread the name of the Holy Maiden, and it began from then on. After three years, it happened that Xu Huan (Xu Huan, personal name), a person from Shanyin, was inspecting Xichuan and came to this place. Hearing about this, he went into the mountains to visit her.
。聖姑曰。令郎君有大厄。方避仇丹陽道中。已而使至。果然。時徐夫人崇信佛道。遂下令毀洞門。迎聖姑。聖姑辭曰。罪謫未滿。不可出也。徐曰。何時當滿。曰。遇寧而滿。徐不敢強。塞洞門如故。久之。徐以遷去。尋病歸山陰。居四年。又有寧瑞鯉者。分巡浙江。繇敘州經此山。聞其事。親往見之。乞一言指示。聖姑曰。無他指示。但為我寄一信與徐副使可也。寧既入浙。過山陰訪徐。道其事。徐頓憶前語。急遣人入川迎聖姑。出之洞中計其入洞時。已十有八年矣。抵浙之日。為萬曆三十九年。明年春。浙江布政使。吳用先迎聖姑至官舍。供養三月。啖蔬果如常人。唯不矢溺而已。問以禍福。輒奇中。尋送還徐氏。緇白趨附。從而過江者。千人。又一年。忽示微疾。語徐曰。吾將逝矣。當制一桶。坐我其中。外加銅箍數圍。三年箍斷。歸骨西川可也。徐與諸眷屬悲戀頗切。聖姑笑曰。死生去住。亦細故耳。經畫既定。聖姑沐浴更衣。便入桶中。有來送者。令各念摩訶般若波羅密。遂合掌安坐而逝。常熟錢希言客用先幕。審其事。又遇西川旅泊和尚。敘聖姑生平甚核。因為書而傳之(獪園)。
毛鈺龍
麻城人。雲南按察司僉事鳳韶女也。適劉莊襄公孫守蒙夫亡。事姑。居一小樓。足不逾閾六十餘年
【現代漢語翻譯】 現代漢語譯本：聖姑說：『你的兒子有大災難，正在丹陽的路上躲避仇家。』不久，使者來報，果然如此。當時徐夫人非常崇信佛道，於是下令毀掉洞門，迎接聖姑。聖姑推辭說：『我受罰的時間還沒滿，不能出去。』徐夫人問：『什麼時候才能滿呢？』聖姑說：『遇到帶「寧」字的人就滿了。』徐夫人不敢強求，把洞門像原來一樣堵住。過了很久，徐夫人因為調任離開了。不久生病回到山陰。住了四年，又有寧瑞鯉（人名），擔任浙江分巡道，從敘州經過這座山，聽說了這件事，親自去拜見聖姑，請求她指點。聖姑說：『沒有什麼特別的指示，只要你為我寄一封信給徐副使就可以了。』寧瑞鯉到了浙江，到山陰拜訪徐副使，說了這件事。徐副使猛然想起以前聖姑說的話，急忙派人到四川迎接聖姑。從她進入洞中算起，已經十八年了。到達浙江的那天，是萬曆三十九年（1611年）。第二年春天，浙江布政使吳用先迎接聖姑到官舍，供養了三個月。她吃蔬菜水果和普通人一樣，只是不排泄大小便。問她吉兇禍福，常常靈驗。不久，吳用先將聖姑送回徐家。出家和在家人都來依附，跟隨她過江的人，有上千人。又過了一年，聖姑忽然顯示出輕微的疾病，告訴徐副使說：『我就要走了，應該做一個木桶，讓我坐在裡面，外面加上幾圈銅箍。三年後銅箍斷裂，就可以把我的骨灰送回西川了。』徐副使和家人們非常悲傷不捨。聖姑笑著說：『生死離別，也是小事罷了。』安排妥當后，聖姑沐浴更衣，就進入木桶中。有來送行的人，聖姑讓他們各自唸誦摩訶般若波羅蜜。於是合掌安坐而逝。常熟人錢希言在吳用先的幕府中，詳細瞭解了這件事，又遇到西川來此停泊的和尚，詳細敘述了聖姑的生平，於是寫完成的書流傳下來（出自《獪園》）。 毛鈺龍 麻城人，是雲南按察司僉事鳳韶的女兒。嫁給劉莊襄公的孫子守蒙，丈夫去世后，侍奉婆婆，居住在一座小樓里，六十多年沒有走出過門檻。
【English Translation】 English version: The Holy Woman said, 'Your son is facing a great calamity and is currently evading enemies on the road to Danyang.' Shortly after, a messenger arrived, confirming this. At the time, Madam Xu deeply believed in Buddhism and Daoism, so she ordered the destruction of the cave entrance to welcome the Holy Woman. The Holy Woman declined, saying, 'My term of punishment is not yet complete, I cannot leave.' Madam Xu asked, 'When will it be complete?' The Holy Woman said, 'It will be complete when you encounter someone with the character 'Ning' in their name.' Madam Xu did not dare to force the issue and sealed the cave entrance as before. After a long time, Madam Xu was transferred away. Soon after, she fell ill and returned to Shanyin. After living there for four years, there was a Ning Rui Li (personal name) who was the Circuit Intendant of Zhejiang. He passed by this mountain from Xuzhou and, having heard of the matter, personally went to see the Holy Woman, asking for her guidance. The Holy Woman said, 'There is no special guidance, but please send a letter for me to Vice Envoy Xu.' After Ning Rui Li arrived in Zhejiang, he visited Vice Envoy Xu in Shanyin and told him about the matter. Vice Envoy Xu suddenly remembered what the Holy Woman had said before and hurriedly sent people to Sichuan to welcome the Holy Woman. Counting from the time she entered the cave, it had been eighteen years. The day she arrived in Zhejiang was the thirty-ninth year of the Wanli reign (1611). The following spring, Wu Yongxian, the Zhejiang Provincial Administration Commissioner, welcomed the Holy Woman to his official residence and provided for her for three months. She ate vegetables and fruits like ordinary people, but did not excrete. When asked about good and bad fortune, she was often accurate. Soon after, Wu Yongxian sent the Holy Woman back to the Xu family. Monks, nuns, and laypeople flocked to her, and over a thousand people followed her across the river. After another year, the Holy Woman suddenly showed signs of a slight illness and told Xu, 'I am about to depart. You should make a wooden barrel and have me sit inside, with several copper hoops around the outside. After three years, when the hoops break, you can send my ashes back to Xichuan.' Xu and his family members were very sad and reluctant. The Holy Woman smiled and said, 'Life, death, departure, and arrival are all minor matters.' After the arrangements were made, the Holy Woman bathed and changed her clothes, then entered the wooden barrel. To those who came to see her off, she instructed them to each recite the Maha Prajna Paramita. Then she sat in a meditative posture with her palms together and passed away. Qian Xiyan of Changshu was in Wu Yongxian's staff and learned about the matter in detail. He also met a monk from Xichuan who was staying there and recounted the Holy Woman's life in great detail, so he wrote a book to pass it on (from 'Kuai Yuan'). Mao Yulong A native of Macheng, she was the daughter of Feng Shao, a Vice Surveillance Commissioner of Yunnan. She married Liu Shoumeng, the grandson of Duke Zhuangxiang of Liu. After her husband died, she served her mother-in-law and lived in a small building, never stepping outside the threshold for more than sixty years.
。好讀書。工詩。老而奉佛。崇戒律。李卓吾講學龍湖。欲要一見。不可。欲通書講道。亦不可。鄉人稱曰。文貞夫人(維風集明詩綜)。
黃淑德
字柔卿。槜李人。少通文史。解音律。適屠氏。夫亡。長齋奉佛。坐臥一小樓。年三十四。遘疾。合掌稱佛號而逝(維風集)。
王素娥
山陰人。適吏曹胡節。夫亡。篤志佛法。嘗有詩曰。禮佛焚香易。修行定性難。古來成道者。把鐵鑄心肝。年四十一卒(維風集明詩綜)。
施氏
長洲尤錫綬之妻也。善事舅姑。兼持齋戒。萬曆三十五年忽病隔。日益尪瘵。諸醫罔措。一日薄暮。強起倚閭。俄有道姑從東來。過其門。數目施氏。從之乞茶。施氏延入門。授以茶。問從何方來曰。南海因謂施氏曰。娘子災重。恐不久長。施氏以病告。道姑曰。此關倉隔也。法不治。以汝夙有善根。吾當治之。即于衣帶間取一黑丸子授之。令于臥時服。因問娘子年幾何矣。曰三十二。問持齋乎。曰十三歲持齋。至二十二歲而開。二十四歲復持。復七年而開。道姑曰。此是魔來嬈汝耳。病癒后。當復持之。勿再開也。遂出硃筆袖中。向施氏眉心書一小符。曰。從此吁不至矣。施氏禮謝。因問他日訪師。家在何處。道姑曰。汝過南海。問妙海道人。當自
【現代漢語翻譯】 現代漢語譯本：她喜愛讀書，擅長寫詩。晚年信奉佛教，崇尚戒律。李卓吾（思想家，本名李贄）在龍湖講學時，她想見他一面，但未能如願。想通過書信與他探討佛法，也未能實現。鄉里人稱她為『文貞夫人』（出自《維風集明詩綜》）。
黃淑德
字柔卿，是槜李（今浙江嘉興）人。年少時就通曉文史，懂得音律。嫁給屠氏。丈夫去世后，長期吃素信奉佛教。常年坐臥在一間小樓里。三十四歲時，身患疾病，合掌唸誦佛號而去世（出自《維風集》）。
王素娥
是山陰（今浙江紹興）人。嫁給在吏部任職的胡節。丈夫去世后，一心向佛。曾經寫詩說：『禮佛焚香容易，修行堅定心性難。自古以來能夠得道的人，都是把鐵來鑄造心肝。』四十一歲去世（出自《維風集明詩綜》）。
施氏
是長洲（今江蘇蘇州）尤錫綬的妻子。她善於侍奉公婆，並且堅持齋戒。萬曆三十五年（1607年）忽然得了關格病（一種腸梗阻），病情日益加重。很多醫生都束手無策。一天傍晚，她勉強起身倚靠在門邊。不久，有一位道姑從東邊走來，經過她家門口，注視著施氏。施氏便請她喝茶。道姑進入門內，施氏給她倒了茶。道姑問她從哪裡來，回答說：『南海。』於是對施氏說：『娘子災禍深重，恐怕不久於人世。』施氏把自己的病情告訴了她。道姑說：『這是關倉隔的病。一般的醫術無法醫治。因為你前世有善根，我應當為你醫治。』隨即從衣帶間取出一顆黑色的丸子給她，讓她在睡覺的時候服下。又問娘子今年多大了，回答說三十二歲。問她是否持齋，回答說十三歲開始持齋，到二十二歲時停止，二十四歲又開始持齋，又持了七年又停止。道姑說：『這是魔來干擾你啊。病好以後，應當恢復持齋，不要再停止了。』於是從袖中取出硃筆，在施氏的眉心畫了一個小小的符。說：『從此邪祟就不會來了。』施氏行禮感謝。於是問她以後去哪裡拜訪師父，家住在哪裡。道姑說：『你到南海去，問妙海道人，自然就會知道。』
【English Translation】 English version: She loved reading and was skilled in poetry. In her later years, she devoted herself to Buddhism and revered the precepts. When Li Zhuowu (thinker, original name Li Zhi) lectured at Longhu, she wished to meet him but could not. She also wished to communicate with him through letters to discuss Buddhist teachings, but this was also not possible. The villagers called her 'Lady Wenzhen' (from 'Weifeng Collection of Ming Poetry').
Huang Shude
Her courtesy name was Rouqing, and she was from Zuili (now Jiaxing, Zhejiang). She was well-versed in literature and history from a young age and understood music. She married into the Tu family. After her husband passed away, she observed a long-term vegetarian diet and devoted herself to Buddhism. She spent her days in a small building. At the age of thirty-four, she fell ill and passed away while clasping her hands together and chanting the Buddha's name (from 'Weifeng Collection').
Wang Su'e
She was from Shanyin (now Shaoxing, Zhejiang). She married Hu Jie, who served in the Ministry of Personnel. After her husband passed away, she was devoted to Buddhism. She once wrote a poem saying: 'It is easy to worship the Buddha and burn incense, but difficult to cultivate and স্থির the mind. Those who have attained enlightenment since ancient times have hearts made of iron.' She passed away at the age of forty-one (from 'Weifeng Collection of Ming Poetry').
Shi
She was the wife of You Xishou of Changzhou (now Suzhou, Jiangsu). She was good at serving her parents-in-law and also maintained a vegetarian diet. In the thirty-fifth year of the Wanli reign (1607), she suddenly contracted Guan Ge disease (a type of intestinal obstruction), and her condition worsened day by day. Many doctors were helpless. One evening, she forced herself to lean against the door. Soon, a Daoist nun came from the east, passing by her door, and looked at Shi. Shi invited her in for tea. The Daoist nun entered the door, and Shi poured her tea. The Daoist nun asked her where she came from, and she replied, 'The South Sea.' Then she said to Shi, 'Madam, your disaster is severe, and I fear you will not live long.' Shi told her about her illness. The Daoist nun said, 'This is Guan Cang Ge disease. Ordinary medicine cannot cure it. Because you have good roots from a previous life, I should cure you.' Immediately, she took out a black pill from her belt and gave it to her, telling her to take it when she went to bed. She then asked how old the madam was, and she replied thirty-two. She asked if she observed a vegetarian diet, and she replied that she had observed a vegetarian diet from the age of thirteen, stopped at the age of twenty-two, and then resumed it at the age of twenty-four, and had stopped again after seven years. The Daoist nun said, 'This is a demon coming to disturb you. After you recover from your illness, you should resume the vegetarian diet and not stop again.' Then she took out a vermilion pen from her sleeve and drew a small talisman on Shi's brow. She said, 'From now on, evil spirits will not come.' Shi bowed and thanked her. Then she asked where to visit her master in the future and where her home was. The Daoist nun said, 'Go to the South Sea and ask for the Miaohai Daoist, and you will naturally know.'
知之。即辭出門。轉盼間已不見矣。錫綬歸。施氏語之。錫綬驚曰。得非觀世音菩薩乎。其夕取丸服之明日脫然愈。進飲食如常。明年。遂請其姑劉氏偕至補陀山。入寺門。見金書妙海宮三字榜。益信菩薩慈悲救苦。真實不虛矣。其年秋。施氏飯罷。坐中堂。又見一道姑。排戶入。手持棕拂子。合掌問訊云。丐我齋糧半升。施氏合掌答之延之坐。道姑問娘子。能受戒乎。施氏曰。我固持齋人也。又問能唸佛乎。曰時念阿彌陀佛。道姑因說偈曰。聲聲口裡念彌陀。不識彌陀怎奈何。這句彌陀參不透。輪迴那得出娑婆。施氏問姑從何來。曰湖廣人。住枯松塔里修行。自己功行雖圓。尚有度人心未了。問娘子年多少。答三十三矣。道姑曰。觀汝相法。不當壽。遂出袖間一冊。啟之。皆篆文靛色。謂施氏曰。汝算止二十九。因昔曾行三善事故得有今日。一者。汝於十五年前。捐資鑄金像一軀。一者。嘗施經板一片。一者。某年月日見路旁饑人。舍飯一甌。有此三善。獲延三載。又曾遇肉身菩薩。點化來。故倖免短折。施氏以妙海因緣告之。心計此道姑容飾異前。而眸子炯然無別。因合掌下拜。哀求拯度。道姑曰。能從我枯松塔里修行乎。施氏曰。舅姑且老。不能也。道姑命取一甌凈水。用拂子梢灑其坐處。出一竹籃。中有三足
【現代漢語翻譯】 現代漢語譯本： 知道了這件事後，他就告辭出門。轉眼之間，已經不見了蹤影。錫綬（人名）回來后，施氏（人名）告訴了他這件事。錫綬驚訝地說：『莫非是觀世音菩薩顯靈？』當天晚上，他服用藥丸，第二天病就痊癒了，飲食也恢復了正常。第二年，於是請他的姑母劉氏一同前往補陀山（佛教名山）。進入寺廟大門，看見金字書寫的『妙海宮』三個字匾額，更加相信菩薩慈悲救苦，真實不虛啊。那年秋天，施氏吃完飯後，坐在中堂，又看見一位道姑，推門進來，手裡拿著棕櫚拂塵，合掌問訊說：『請施捨我半升齋飯。』施氏合掌回答，並請她坐下。道姑問：『娘子，你能受戒嗎？』施氏說：『我本來就是持齋的人。』又問：『能唸佛嗎？』回答說：『時常念阿彌陀佛。』道姑因此說偈語道：『聲聲口裡念彌陀（阿彌陀佛的另一種稱謂），不識彌陀怎奈何。這句彌陀參不透，輪迴那得出娑婆（佛教用語，指充滿缺陷和痛苦的現實世界）。』施氏問她從哪裡來，道姑說：『湖廣（古代地區名）人，住在枯松塔里修行。自己功行雖然圓滿，尚有度化人心的任務未了。』問娘子多少歲了，回答說三十三歲了。道姑說：『看你的面相，不應該長壽。』於是從袖子里拿出一本書冊，打開，都是篆文，用靛藍色書寫。對施氏說：『你的壽命原本只有二十九歲，因為過去曾經做了三件善事，所以才能活到今天。一是，你在十五年前，捐資鑄造了一尊金像；二是，曾經施捨經板一塊；三是，某年某月某日看見路旁的飢餓之人，施捨了一碗飯。因為這三件善事，得以延長三年壽命。又曾經遇到肉身菩薩點化，所以倖免于早夭。』施氏把妙海宮的因緣告訴了道姑，心想這位道姑容貌打扮和之前不同，但是眼睛卻炯炯有神，沒有什麼差別。於是合掌下拜，哀求道姑救度。道姑說：『能跟我到枯松塔里修行嗎？』施氏說：『我的公婆年紀大了，不能去。』道姑命人取一碗凈水，用拂塵的末端灑在施氏的座位處，拿出一個竹籃，裡面有三足 English version: Knowing this, he bid farewell and left. In the blink of an eye, he was gone. Xi Shou (person's name) returned, and Shi Shi (person's name) told him about it. Xi Shou exclaimed, 'Could it be Guanshiyin Bodhisattva (Avalokiteśvara) manifesting?' That evening, he took a pill, and the next day he recovered completely, and his appetite returned to normal. The following year, he invited his aunt, Liu Shi, to accompany him to Mount Putuo (Buddhist mountain). Entering the temple gate, they saw the three characters 'Miao Hai Gong' (Temple of the Wonderful Sea) inscribed in gold, further confirming their belief in the Bodhisattva's compassion and salvation from suffering, which was truly not in vain. That autumn, after Shi Shi finished her meal, she sat in the central hall and saw a Daoist nun enter through the door, holding a palm-fiber duster in her hand. She put her palms together and greeted her, saying, 'Please give me half a sheng (unit of measurement) of vegetarian food.' Shi Shi put her palms together in response and invited her to sit down. The Daoist nun asked, 'Madam, can you take precepts?' Shi Shi replied, 'I am already a vegetarian.' She then asked, 'Can you recite the Buddha's name?' Shi Shi replied, 'I often recite Amitabha Buddha (Buddha of Infinite Light).' The Daoist nun then recited a verse, saying, 'Mouth utters Amitabha's name again and again, but without knowing Amitabha, what can one do? If this phrase of Amitabha is not understood, how can one escape Samsara (cycle of birth, death, and rebirth)?' Shi Shi asked the Daoist nun where she came from. The Daoist nun replied, 'I am from Huguang (historical region), and I live in the Dry Pine Pagoda to cultivate. Although my own practice is complete, I still have the task of delivering people's hearts unfinished.' She asked Shi Shi how old she was, and Shi Shi replied that she was thirty-three years old. The Daoist nun said, 'Looking at your face, you should not have a long life.' Then she took out a book from her sleeve, opened it, and it was all written in seal script in indigo color. She said to Shi Shi, 'Your lifespan was originally only twenty-nine years, but because you performed three good deeds in the past, you have been able to live to this day. First, fifteen years ago, you donated money to cast a golden statue; second, you once donated a scripture board; third, on a certain day, month, and year, you saw a hungry person by the roadside and gave them a bowl of rice. Because of these three good deeds, you were able to extend your life by three years. You also encountered a living Bodhisattva who enlightened you, so you were fortunate to avoid an early death.' Shi Shi told the Daoist nun about the Miao Hai Gong incident, thinking that this Daoist nun's appearance and attire were different from before, but her eyes were bright and clear, with no difference. So she put her palms together and bowed, begging the Daoist nun to save her. The Daoist nun said, 'Can you follow me to cultivate in the Dry Pine Pagoda?' Shi Shi said, 'My parents-in-law are old, I cannot go.' The Daoist nun ordered someone to bring a bowl of clean water and sprinkled the end of her duster on Shi Shi's seat, and took out a bamboo basket, inside which was a three-legged
【English Translation】 Modern Chinese Translation: After knowing this, he bid farewell and left. In the blink of an eye, he was gone. Xi Shou (person's name) returned, and Shi Shi (person's name) told him about it. Xi Shou exclaimed, 'Could it be Guanshiyin Bodhisattva (Avalokiteśvara) manifesting?' That evening, he took a pill, and the next day he recovered completely, and his appetite returned to normal. The following year, he invited his aunt, Liu Shi, to accompany him to Mount Putuo (Buddhist mountain). Entering the temple gate, they saw the three characters 'Miao Hai Gong' (Temple of the Wonderful Sea) inscribed in gold, further confirming their belief in the Bodhisattva's compassion and salvation from suffering, which was truly not in vain. That autumn, after Shi Shi finished her meal, she sat in the central hall and saw a Daoist nun enter through the door, holding a palm-fiber duster in her hand. She put her palms together and greeted her, saying, 'Please give me half a sheng (unit of measurement) of vegetarian food.' Shi Shi put her palms together in response and invited her to sit down. The Daoist nun asked, 'Madam, can you take precepts?' Shi Shi replied, 'I am already a vegetarian.' She then asked, 'Can you recite the Buddha's name?' Shi Shi replied, 'I often recite Amitabha Buddha (Buddha of Infinite Light).' The Daoist nun then recited a verse, saying, 'Mouth utters Amitabha's name again and again, but without knowing Amitabha, what can one do? If this phrase of Amitabha is not understood, how can one escape Samsara (cycle of birth, death, and rebirth)?' Shi Shi asked the Daoist nun where she came from. The Daoist nun replied, 'I am from Huguang (historical region), and I live in the Dry Pine Pagoda to cultivate. Although my own practice is complete, I still have the task of delivering people's hearts unfinished.' She asked Shi Shi how old she was, and Shi Shi replied that she was thirty-three years old. The Daoist nun said, 'Looking at your face, you should not have a long life.' Then she took out a book from her sleeve, opened it, and it was all written in seal script in indigo color. She said to Shi Shi, 'Your lifespan was originally only twenty-nine years, but because you performed three good deeds in the past, you have been able to live to this day. First, fifteen years ago, you donated money to cast a golden statue; second, you once donated a scripture board; third, on a certain day, month, and year, you saw a hungry person by the roadside and gave them a bowl of rice. Because of these three good deeds, you were able to extend your life by three years. You also encountered a living Bodhisattva who enlightened you, so you were fortunate to avoid an early death.' Shi Shi told the Daoist nun about the Miao Hai Gong incident, thinking that this Daoist nun's appearance and attire were different from before, but her eyes were bright and clear, with no difference. So she put her palms together and bowed, begging the Daoist nun to save her. The Daoist nun said, 'Can you follow me to cultivate in the Dry Pine Pagoda?' Shi Shi said, 'My parents-in-law are old, I cannot go.' The Daoist nun ordered someone to bring a bowl of clean water and sprinkled the end of her duster on Shi Shi's seat, and took out a bamboo basket, inside which was a three-legged
鼎。如蜀山窯色。高七八寸許。鼎中復有一小爐。撥之中有奇香茀郁。貯凈水鼎中。插花四種。杏梅芙蕖紫萸。高四寸許。花上有燕雛蛺蜨飛鳴其間。施氏異之。道姑曰。此鼎乃兜率宮中寶。非世間物也。於是命施氏名曰本賢。受以三戒。一斷絕夫妻恩愛。二破除無明煩惱。三割棄資生業緣。仍令籲天。立誓施氏口占發願文數十言。既畢。道姑舉手掠施氏髮際。抽得青絲一簇。綰作小髻付之。曰汝夫歸。以此發遺之。前緣已了。努力修行可也。施氏拜謝。方舉頭頃。道姑已滅。爐香花鳥都無有矣。施氏數其發。得十五莖。蓋自歸施氏。至是年為十五年也。施氏自是奉法益虔。吳門父老。皆傳道其事(獪園)。
常氏女者
常州農家女也。生而喪母。年十二。父病且殆。撫之曰。吾不及見汝成人矣。奈何。女悲父言。誓不嫁。買地半畝。葬父畢。筑草舍墓旁以居。供觀音大士像。日焚香獻華。誦西方佛名。以度亡者。暇則紡績。易薪米自給。弟無行。鬻墓地與人。女出錢贖之。已而復鬻與人。女復贖之。如是者三。歲大饑。盜入其室。劫以刃。女被創委地。俄而光明照身。創痛頓平。尋光所起。蓋自大士像云。女仍守墓不去。為人決休咎屢驗。人或傳其得道。尚書孫慎行家居。往謁之。麻衣斬然。如初喪時
【現代漢語翻譯】 現代漢語譯本 鼎。像蜀山窯燒製的顏色。高約七八寸。鼎中還有一個小爐子。撥動它，有奇異的香味散發出來。鼎中盛著乾淨的水，插著四種花：杏花、梅花、芙蕖（荷花）、紫萸（茱萸）。高約四寸。花上有燕子、蝴蝶飛舞鳴叫。施氏對此感到驚異。道姑說：『此鼎乃兜率宮（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）中的寶貝，不是世間之物。』於是命令施氏改名為本賢，並授予她三條戒律：一是斷絕夫妻恩愛，二是破除無明煩惱，三是割捨資生業緣。仍然讓她向天呼籲，立誓。施氏口頭唸誦發願文數十句。完畢后，道姑舉手掠過施氏的頭髮，抽出一束青絲，綰成小髻交給她，說：『你丈夫回來，用這束頭髮給他，前緣已經了結。努力修行吧。』施氏拜謝。剛一抬頭，道姑已經消失，爐香花鳥都沒有了。施氏數了數頭髮，得到十五根，大概是從嫁給施氏到這年，正好是十五年。施氏從此更加虔誠地奉行佛法。吳門（蘇州的別稱）的父老，都傳說道她的事（出自《獪園》）。
常氏女
是常州（今江蘇常州）農家的女兒。出生后就失去了母親。十二歲時，父親病重將要去世，撫摸著她說：『我不能看到你長大了，怎麼辦啊？』女兒為父親的話感到悲傷，發誓不嫁人。買地半畝，安葬了父親后，在墳墓旁邊搭建草舍居住。供奉觀音大士像，每天焚香獻花，誦唸西方佛的名號，以超度亡者。空閑時就紡紗織布，換取柴米自給自足。弟弟品行不端，把墓地賣給別人。女兒出錢贖回。不久又賣給別人，女兒又贖回。像這樣三次。那年發生大饑荒，盜賊進入她的房間，用刀威脅她。女兒被砍傷倒在地上。忽然光明照耀在她身上，傷痛立刻平復。尋找光明發出的地方，原來是從觀音大士像那裡發出的。女兒仍然守墓不去。為人判斷吉兇屢次應驗。有人傳說她已經得道。尚書孫慎行在家，前去拜訪她。她穿著麻衣，像剛喪事時一樣。
【English Translation】 English version The Tripod. It resembled the color of pottery from the kilns of Mount Shu. It was about seven or eight inches tall. Inside the tripod was a small stove. When stirred, it emitted a peculiar and rich fragrance. The tripod was filled with pure water, and four kinds of flowers were arranged within: apricot blossoms, plum blossoms, lotus flowers (Fúqú), and purple cornelian cherries (Zǐ yú). They stood about four inches high. Upon the flowers, swallow chicks and butterflies fluttered and chirped. Shi was amazed by this. The Daoist nun said, 'This tripod is a treasure from the Tushita Heaven (Dō率宮, one of the six heavens of desire in Buddhism, where Maitreya Bodhisattva resides), not an object of this world.' Thereupon, she ordered Shi to be renamed Benxian, and bestowed upon her three precepts: first, to sever the affection between husband and wife; second, to dispel the ignorance and vexations; and third, to relinquish the karmic ties of livelihood. She also instructed her to appeal to the heavens and make a vow. Shi recited a vow of dozens of words. After she finished, the Daoist nun raised her hand and brushed Shi's hairline, extracting a lock of black hair, which she tied into a small bun and gave to her, saying, 'When your husband returns, give him this hair, and the past ties will be severed. Strive to cultivate yourself.' Shi bowed and thanked her. As soon as she looked up, the Daoist nun had vanished, and the stove, incense, flowers, and birds were all gone. Shi counted the hairs and found fifteen strands, which was approximately the number of years from when she married Shi until that year. From then on, Shi devoted herself to the Dharma with increasing piety. The elders of Wumen (吳門, another name for Suzhou) all spread the story of her (from 'Kuai Yuan').
The Woman of the Chang Family
She was a farmer's daughter from Changzhou (常州, now Changzhou, Jiangsu Province). She lost her mother at birth. At the age of twelve, her father fell ill and was near death. He stroked her and said, 'I will not be able to see you grow up. What will become of you?' The daughter was saddened by her father's words and vowed never to marry. She bought half an acre of land and, after burying her father, built a thatched hut next to the grave to live in. She enshrined an image of the Bodhisattva Guanyin, burning incense and offering flowers daily, chanting the name of the Buddha of the Western Paradise to deliver the deceased. In her spare time, she spun and wove, exchanging her work for firewood and rice to support herself. Her younger brother was of bad character and sold the burial ground to others. The daughter redeemed it with money. Soon after, he sold it to others again, and the daughter redeemed it again. This happened three times. That year, there was a great famine, and thieves broke into her room, threatening her with knives. The daughter was wounded and fell to the ground. Suddenly, a light shone upon her, and the pain of her wounds immediately subsided. Following the source of the light, it came from the image of the Bodhisattva Guanyin. The daughter continued to guard the tomb and did not leave. She repeatedly and accurately predicted good and bad fortune for people. Some people said that she had attained enlightenment. The Minister Sun Shixing, who was living at home, went to visit her. She was wearing hemp clothing, as if she were still in mourning.
。時年八十餘矣。晚度女弟子二人為尼。女既歿。尼嗣守其廬。里人名之曰貞孝庵。事在萬曆中(息庵剩言)。
張氏
秀水錢永明之妻也。奉佛誠篤。日織布一匹。隨誦金剛經十卷。以為常。一日方織。誦至不於一佛二佛。三四五佛而種善根。已於無量千萬佛所種諸善根。忽停梭合掌。家人覺其異。呼之。則已瞑目坐脫矣。事在萬曆四十八年(金剛新異錄)。
祝氏
公安龔仲淳婦也。甥袁宏道兄弟。好談佛法。祝氏聞凈土法門。信之。遂專持佛名。兼誦金剛經。一日語諸子曰。佛言三日後當來迎我。及期。沐浴坐堂上。諸眷屬皆拱列。良久自言佛至。眉間放白毫光。長數丈。又言見一僧相好莊嚴。自稱須菩提。俄化為百餘僧。或從旁謂曰。經中凡一百三十八須菩提。即此是也。諸眷屬共焚香誦佛名。祝氏微笑而逝。閣中一九歲婢方臥地。忽大呼起立。言見數金甲巨人。執幡幢為夫人導。其幢柄拂面過。不覺痛失聲。察之。傷痕宛然。既殮。棺中時發異香。其姒陳氏。為人慈善。里中呼為女聖。持五十三佛名甚謹。一日取經。命家僮別書一紙。所置案不潔。僮復嗜飲。書未半。日方午。忽猛風起。一黑衣神入室攫經。至陳氏所居樓前。已而排空直上。作霹靂聲。市中人望見。若匹練然。已
【現代漢語翻譯】 現代漢語譯本：當時她已經八十多歲了。晚年時度化了兩個女弟子出家為尼姑。女弟子去世后，尼姑繼承守護著她的住所。當地人稱之為貞孝庵。這件事發生在萬曆年間（公元1573-1620年）（息庵剩言）。
張氏
是秀水錢永明的妻子。信奉佛教非常虔誠。每天織布一匹，同時誦讀《金剛經》十卷，作為日常功課。一天，她正在織布，誦讀到『不於一佛二佛，三四五佛而種善根，已於無量千萬佛所種諸善根』時，忽然停下梭子，合起手掌。家人覺得她很奇怪，呼喚她，她卻已經閉上眼睛，坐著去世了。這件事發生在萬曆四十八年（公元1620年）（金剛新異錄）。
祝氏
是公安龔仲淳的妻子。她的外甥袁宏道兄弟喜歡談論佛法。祝氏聽聞凈土法門，深信不疑，於是專心持唸佛名，兼誦《金剛經》。一天，她告訴兒子們說：『佛說三天後會來迎接我。』到了那天，她沐浴後坐在堂上，所有的親屬都拱手排列。過了很久，她自己說佛來了，眉間放出白毫光，長達數丈。又說看見一個僧人相貌莊嚴，自稱是須菩提（釋迦摩尼的十大弟子之一，解空第一）。隨即化為一百多個僧人。有人在旁邊說：『經中凡是一百三十八個須菩提（釋迦摩尼的十大弟子之一，解空第一），就是這些人。』所有的親屬一起焚香誦唸佛名。祝氏微笑著去世了。閣樓中一個九歲的婢女正躺在地上，忽然大聲呼叫著站起來，說看見幾個金甲巨人，拿著幡幢為夫人引導。幡幢的柄拂過她的臉，不覺疼痛失聲。檢視后，傷痕清晰可見。入殮后，棺材中時常發出奇異的香味。她的嫂子陳氏，為人慈善，鄉里中稱她為女聖。持念五十三佛名非常虔誠。一天，她取經書，命家僮另外寫一張紙，放置經書的桌案不乾淨，家僮又嗜好飲酒。書寫到一半，正值中午，忽然颳起猛烈的風，一個黑衣神進入房間搶奪經書，到陳氏所居住的樓前，隨即騰空直上，發出霹靂的聲音。市裡的人望見，像一條白色的綢帶一樣，已經
【English Translation】 English version: At that time, she was already over eighty years old. In her later years, she converted two female disciples to become nuns. After the female disciples passed away, the nun inherited and guarded her residence. The local people called it Zhenxiao Nunnery. This event occurred during the Wanli period (1573-1620 AD) (Xi'an Remaining Words).
Zhang Shi
She was the wife of Qian Yongming of Xiushui. She was a devout Buddhist. She wove a bolt of cloth every day while reciting the Diamond Sutra ten times as a daily practice. One day, while she was weaving, she recited, 'Not just one Buddha, two Buddhas, three, four, or five Buddhas have planted good roots, but already in immeasurable thousands of Buddhas have planted all kinds of good roots.' Suddenly, she stopped the shuttle and put her palms together. Her family felt it was strange and called out to her, but she had already closed her eyes and passed away while sitting. This event occurred in the forty-eighth year of Wanli (1620 AD) (New Records of Diamond Sutra Miracles).
Zhu Shi
She was the wife of Gong Zhongchun of Gong'an. Her nephews, Yuan Hongdao and his brothers, liked to talk about Buddhism. Zhu Shi heard about the Pure Land Dharma and believed in it. Therefore, she focused on reciting the Buddha's name and also recited the Diamond Sutra. One day, she told her sons, 'The Buddha said that he will come to welcome me in three days.' When the day arrived, she bathed and sat in the hall, with all her relatives standing in rows with their hands folded. After a long time, she said herself that the Buddha had arrived, and a white light emitted from between her eyebrows, extending several zhang. She also said that she saw a monk with a dignified appearance, claiming to be Subhuti (one of the ten major disciples of Sakyamuni, foremost in understanding emptiness). Immediately, he transformed into more than a hundred monks. Someone next to her said, 'All one hundred and thirty-eight Subhutis (one of the ten major disciples of Sakyamuni, foremost in understanding emptiness) in the sutra are these people.' All the relatives burned incense and recited the Buddha's name together. Zhu Shi passed away with a smile. A nine-year-old maid in the pavilion was lying on the ground when she suddenly shouted and stood up, saying that she saw several golden-armored giants holding banners to guide the lady. The handle of the banner brushed her face, and she cried out in pain without realizing it. Upon inspection, the scar was clearly visible. After the encoffining, a strange fragrance often emanated from the coffin. Her sister-in-law, Chen Shi, was a kind person, and the villagers called her a female saint. She recited the names of the Fifty-Three Buddhas very diligently. One day, she took the scriptures and ordered a servant to write another piece of paper. The table where the scriptures were placed was not clean, and the servant was also fond of drinking. Halfway through the writing, it was noon, and suddenly a strong wind arose. A black-clad deity entered the room and snatched the scriptures, went to the front of the building where Chen Shi lived, and then went straight up into the air, making a thunderous sound. People in the city saw it, like a white silk ribbon, already
有人自郊外至。相去十餘里。猶望見之。宏道母龔氏。亦日誦金剛經。一日誦經將半。梁間忽懸一巨蛛。繞經數匝。蹲而伏。龔氏祝之曰。汝欲聽經耶。遂終一卷。至六如偈。蛛忽蠕動。若作禮狀。視之。已蛻去矣。因為小龕。以僧法葬之(袁中郎集金剛新異錄)。
張太宜人金氏
綿州人。普安知府張懷麓妻也。家世貴盛。而自奉甚薄。中年失偶。教諸子有法度。子正道正學。皆以科名顯。太宜人晚得凈土書。讀之。遂注心極樂。晨夕禮誦。一夕戒諸孫曰。爾輩好讀祖父書。吾其去矣。呼侍女焚香。端坐而逝。數日後。見夢于孫曰。適從西方路來。始知太宜人實生凈土云(白蘇齋集)。
黃氏仆母者
常熟罟里村人也。平居持齋唸佛。無他異。萬曆四十二年秋。疾篤。將逝。曝舊藍裙于庭。其裙十二幅。忽現觀音像十二面。面各不同。竹林鸚鵡參錯其間。經一晝夜。乃滅。遂瞑。年六十五(獪園)。
楊選一妻
南昌人。客居南京。年三十生子。即與夫別居。聽夫置妾。自是長齋唸佛。閱十五年。其年八月。疽發於背。痛入骨。見一惡鬼持刀逼之。有大力神驅之去。其痛頓息。旋謂夫曰。吾將行矣。有童子四人相迎。可以清茶供之。問將何往。曰往。西方。合掌唱佛名而逝(
凈土晨鐘)。
鐘氏仁和張后溪繼室
也年四十喪夫。遂長齋。日誦西方佛名。歷四十餘載。居常每聞天樂鳴空。及唱佛聲。泰昌元年十二月。臥病數日。日飲湯一盞。明年元旦。為家人言。蓮華布地。幡蓋懸空。爾曹亦見之乎。口中唱佛名不輟。及暮。吉祥而逝(凈土全書)。
吳氏女
太倉人。生時趺坐而下。稍長。歸心佛乘。事親孝。不願有家。人或勸之。輒指天為誓。初從昆弟析諸字義。已而誦佛經。悉通曉大意。朝夕禮拜甚䖍。俄夢神授以梵書準提咒。有病瘧者。以梵字治之立愈。嘗于夢中得通宿命。自言曾為宋高僧。此來專為父母。年二十三。當成道果。崇禎四年。年二十三矣。閉關一室。專修凈土。仲冬之末。示微疾。作偈辭世。勉親堅修勿懈。日方午。索玉戒指佩之右脅而逝。將斂。紅光溢於面。母為理髮。異香從頂中出。達于戶外。經夕不散。居四年茶毗。骨瑩如玉。頂作黃金色。為起塔以奉之(續往生集)。
盧氏
名福智。徽州程季清妻也。晚遷湖州。季清奉佛甚䖍。力修福業。盧氏竭資為助。長齊。日課佛名二三萬。約己惠下。未嘗詈人。崇禎五年。得危疾。請古德法師授五戒。咨凈土法要。遂一意西歸。季清為誦華嚴經。至入法界品五十三門。為一
【現代漢語翻譯】 現代漢語譯本： 鐘氏仁和（鐘氏，名仁和）是張后溪的繼室，四十歲時丈夫去世，於是開始長期吃齋，每天唸誦西方阿彌陀佛的名號，經歷了四十多年。她居住的地方經常能聽到天樂在空中鳴響，以及唱佛的聲音。泰昌元年（1620年）十二月，臥病數日，每天只喝一盞湯。天啟元年（1621年）元旦，她對家人說：『蓮花鋪滿了地面，幡蓋懸掛在空中，你們也看到了嗎？』口中唸佛的名號不停，到傍晚，吉祥安詳地去世。（《凈土全書》記載） 吳氏女，是太倉人。出生時就以跏趺坐的姿勢降生。稍微長大后，歸心佛法。侍奉父母非常孝順，不願嫁人。有人勸她，她就指天發誓。起初跟隨兄弟分析諸字的含義，後來誦讀佛經，完全通曉其中的大意。早晚禮拜非常虔誠。不久夢見神傳授給她梵文的準提咒。有患瘧疾的人，用梵字為他們治療，立刻痊癒。曾經在夢中得到宿命通，自己說曾經是宋朝的高僧，這次來是專門爲了父母。二十三歲時，應當成就道果。崇禎四年（1631年），她二十三歲。閉關在一間屋子裡，專修凈土法門。仲冬月末，示現輕微的疾病，作偈辭世，勉勵父母堅定修行不要懈怠。中午時分，索要玉戒指佩戴在右脅而去世。將要入殮時，紅光充滿面部。母親為她理髮，奇異的香味從頭頂中散發出來，到達戶外，經過一夜也不散去。四年後火化，骨頭瑩潤如玉，頭頂呈現黃金色，為她建造塔來供奉。（《續往生集》記載） 盧氏，名福智，是徽州程季清的妻子。晚年遷居湖州。程季清信奉佛教非常虔誠，努力修習福業，盧氏竭盡資財幫助他。長期吃齋，每天唸誦佛名二三萬遍，約束自己寬待下人，從未罵過人。崇禎五年（1632年），得了重病，請古德法師傳授五戒，諮詢凈土法門的要義，於是專心一意求生西方極樂世界。程季清為她誦讀《華嚴經》，到入法界品五十三門時，為她...
【English Translation】 English version: Zhong Shi Renhe (鐘氏仁和, Zhong Shi, name Renhe), was the second wife of Zhang Houxi. She became a long-term vegetarian at the age of forty after her husband passed away, and recited the name of Amitabha Buddha of the Western Paradise every day for more than forty years. She often heard celestial music ringing in the air and the sound of chanting Buddha in her residence. In December of the first year of the Taichang era (泰昌元年, 1620), she was ill in bed for several days, drinking only a cup of soup each day. On New Year's Day of the first year of the Tianqi era (天啟元年, 1621), she said to her family: 'Lotuses are spread all over the ground, and banners and canopies are suspended in the air. Can you see them too?' She kept chanting the name of the Buddha and passed away peacefully in the evening. (Recorded in 'Complete Collection of Pure Land') Miss Wu, from Taicang, was born in the lotus position. As she grew older, she devoted herself to Buddhism. She was very filial to her parents and unwilling to marry. When people advised her, she swore to the sky. Initially, she followed her brothers in analyzing the meanings of various characters, and later she recited Buddhist scriptures, fully understanding their main ideas. She prostrated and worshiped diligently morning and evening. Soon, she dreamed that a deity transmitted to her the Sanskrit Cundi Dharani (準提咒, Zhǔntí zhòu). Those who suffered from malaria were cured immediately by using Sanskrit characters to treat them. She once attained knowledge of past lives in a dream, saying that she had been a high-ranking monk in the Song Dynasty and had come this time specifically for her parents. At the age of twenty-three, she should attain the fruit of the path. In the fourth year of the Chongzhen era (崇禎四年, 1631), she was twenty-three years old. She secluded herself in a room, focusing on cultivating the Pure Land practice. At the end of mid-winter, she showed a slight illness, composed a verse to bid farewell to the world, and encouraged her parents to be steadfast in their practice and not to slacken. At noon, she asked for a jade ring to wear on her right side and passed away. When she was about to be placed in the coffin, red light filled her face. Her mother combed her hair, and a strange fragrance emanated from the top of her head, reaching outdoors and not dissipating overnight. Four years later, after cremation, her bones were as lustrous as jade, and the top of her head was golden in color. A pagoda was built to enshrine her remains. (Recorded in 'Continued Collection of Rebirth') Madam Lu, named Fuzhi, was the wife of Cheng Jiqing from Huizhou. In her later years, she moved to Huzhou. Cheng Jiqing was a devout Buddhist and diligently cultivated meritorious deeds. Madam Lu exhausted her resources to help him. She maintained a long-term vegetarian diet, recited the Buddha's name twenty to thirty thousand times a day, restrained herself and treated her subordinates kindly, and never scolded anyone. In the fifth year of the Chongzhen era (崇禎五年, 1632), she contracted a serious illness. She invited the Venerable Master Gude to transmit the Five Precepts and consulted on the essentials of the Pure Land practice. Thus, she wholeheartedly sought rebirth in the Western Paradise. Cheng Jiqing recited the Avatamsaka Sutra for her, and when he reached the Fifty-Three Teachers chapter of the Entry into the Dharma Realm, he...
一講說。盧氏悉領解。季清復䇿之曰。百劫千生。在此一舉。努力直往。毋猶豫也。遂高聲唱佛。夜以繼晝。如是半月。其母及女來問視。悉謝遣之。曰毋亂人意。十一月八日。忽睹蓮華現前。化佛垂手。身心踴躍。急索香水沐浴。西向叉手。連稱佛名。古脅而逝。時方午。及暮捫其頂。熱可灼手。年三十九。蕅益法師為之傳。系以贊曰。哀哉三界。愛慾為根。根株不拔。奚望西生。蓮華國土。永離塵情。此緣能斷。彼質斯成。勇矣智福。女中之英。一日一夜。凈念功殷。華臺接引。眼識分明。子母恩愛。枯木寒冰。吉祥善逝。長辭苦輪。我今隨喜。愿共群倫。頓除愛網。證入元門(靈峰宗論)。
葉小鸞
字瓊章。吳江人。工部郎中葉紹袁之季女也。母沈氏。名宜修。伯姊名紈紈。俱工詞翰。紈紈嫁趙田袁氏。日誦佛經。年二十三。得疾。危坐唱佛名而逝。小鸞四歲能誦楚辭。十二歲能詩。稍長能鼓琴。好臨子敬洛神賦。及藏真帖。焚香宴坐。灑如也。年十七字于張生。行有日矣。俄而有疾。佛聲朗然。須臾化去。七日就木。舉體輕軟。事在崇禎五年。吳門有神降於乩。自言天臺泐子。在陳隋間為智者大師弟子。已而轉女人身。墮鬼神道。遇大師接引。頓悟宿因。遂借乩示現。闡天臺止觀法門。時紹袁
【現代漢語翻譯】 現代漢語譯本： 講述完畢。盧氏完全領悟理解。季清再次鞭策她說：『百劫千生（無數次的輪迴），就在此一舉了。努力直往西方極樂世界，不要猶豫。』於是高聲唸佛，夜以繼日，這樣持續了半個月。她的母親和女兒來探望她，都被她謝絕遣回，說『不要擾亂我的心意』。十一月八日，忽然看見蓮花在眼前顯現，化佛垂下手來接引。她身心踴躍，急忙找來香水沐浴，面向西方合掌，連續稱念佛名，以吉祥臥的姿勢去世。當時是中午。到傍晚觸控她的頭頂，熱得可以燙手。年三十九歲。蕅益法師為她作傳，並系以讚語說：『可悲啊，三界眾生，以愛慾為根本。如果愛慾的根株不拔除，怎麼能期望往生西方極樂世界？蓮花所化生的國土，永遠脫離塵世的情慾。斷除此世的因緣，才能成就彼世的果報。勇敢啊，智福（葉小鸞的法名），女子中的英傑。一日一夜，清凈的唸佛功夫深厚。蓮花臺前來接引，眼識清清楚楚。母女之間的恩愛，如同枯木寒冰一般消散。吉祥安詳地逝去，永遠告別痛苦的輪迴。我今天隨喜讚歎，愿與大家一起，徹底去除愛慾之網，證入真如本元之門。』（出自《靈峰宗論》）。
葉小鸞（人名）
字瓊章（字），吳江（地名）人，工部郎中葉紹袁（人名）的小女兒。母親沈氏（人名），名宜修（名），伯姊（大姐）名紈紈（名），都擅長詩詞書畫。紈紈嫁給趙田袁氏（人名），每天誦讀佛經。二十三歲時，得了疾病，端坐著唸佛名而去世。小鸞四歲能背誦《楚辭》，十二歲能作詩，稍大一些能彈琴，喜歡臨摹王獻之（人名）的《洛神賦》和張旭（人名）的草書帖。經常焚香靜坐，灑脫自在。十七歲時許配給張生（人名），將要出嫁的時候，忽然得了疾病，口中唸佛的聲音清晰響亮，不久就去世了。七天後入殮，身體輕軟。這件事發生在崇禎五年（1632年）。吳門（地名）有神降臨于扶乩，自稱是天臺泐子（法號），在陳隋（557-618）年間是智者大師（人名）的弟子。後來轉世為女人身，墮入鬼神道。遇到智者大師接引，頓時醒悟前世的因緣。於是借扶乩來示現，闡述天臺止觀法門。當時葉紹袁（人名）
【English Translation】 English version: After the lecture, Lady Lu fully understood. Ji Qing further urged her, saying, 'Hundreds of kalpas and thousands of lives (countless reincarnations) depend on this one effort. Strive directly towards the Western Pure Land, without hesitation.' Thereupon, she loudly chanted the Buddha's name, day and night, for half a month. Her mother and daughter came to visit, but she declined and sent them away, saying, 'Do not disturb my mind.' On the eighth day of the eleventh month, she suddenly saw a lotus flower appear before her, and a manifested Buddha extending a hand to receive her. Her body and mind rejoiced, and she hurriedly sought fragrant water to bathe, facing west with palms together, continuously chanting the Buddha's name, and passed away in the auspicious reclining posture. It was noon at that time. By evening, touching the crown of her head, it was hot enough to burn the hand. She was thirty-nine years old. Dharma Master Ou Yi wrote a biography for her, with a verse attached, saying, 'Alas, the beings of the Three Realms are rooted in love and desire. If the roots of love and desire are not eradicated, how can one hope to be reborn in the Western Pure Land? The land transformed by lotus flowers is forever free from worldly emotions. Severing the causes and conditions of this life will accomplish the fruits of the next. Brave is Zhifu (Ye Xiaoluan's Dharma name), a heroine among women. For one day and one night, her pure mindfulness was profound. The lotus platform came to receive her, her eye-consciousness clear and distinct. The love between mother and child vanished like withered wood and frozen ice. Auspiciously and peacefully she departed, forever bidding farewell to the cycle of suffering. Today, I rejoice and praise, and wish to join with everyone to completely remove the net of love and desire, and enter the original gate of true reality.' (From 'Lingfeng Zonglun').
Ye Xiaoluan (person's name)
Her courtesy name was Qiong Zhang (courtesy name). She was from Wujiang (place name), the youngest daughter of Ye Shaoyuan (person's name), a secretary of the Ministry of Public Works. Her mother, Lady Shen (person's name), whose given name was Yixiu (given name), and her elder sister, named Wanwan (name), were both skilled in poetry, prose, and calligraphy. Wanwan married Zhao Tian Yuan (person's name) and recited Buddhist scriptures daily. At the age of twenty-three, she fell ill, sat upright, chanted the Buddha's name, and passed away. Xiaoluan could recite the 'Chu Ci' at the age of four and compose poetry at the age of twelve. As she grew older, she became skilled at playing the zither and enjoyed copying Wang Xianzhi's (person's name) 'Ode to the Luo River Goddess' and Zhang Xu's (person's name) cursive script calligraphy. She often burned incense and sat in meditation, free and at ease. At the age of seventeen, she was betrothed to Zhang Sheng (person's name), and the wedding day was approaching. Suddenly, she fell ill, and the sound of her chanting the Buddha's name was clear and loud. Soon after, she passed away. Seven days later, she was placed in the coffin, and her body was light and soft. This event occurred in the fifth year of Chongzhen (1632). In Wumen (place name), a spirit descended through planchette writing, claiming to be Letongzi (Dharma name) of Tiantai, who was a disciple of Great Master Zhiyi (person's name) during the Chen and Sui (557-618) dynasties. Later, he was reborn as a woman and fell into the realm of ghosts and spirits. Meeting Great Master Zhiyi's guidance, he suddenly awakened to the causes and conditions of his past life. Therefore, he manifested through planchette writing to expound the Tiantai method of cessation and contemplation. At that time, Ye Shaoyuan (person's name)
甚念小鸞。遂迎泐師至家。以。小鸞問。師曰。此月府侍書女也。其名寒簧。問今在何處。曰。緱山仙府。問可招之至乎。師初不可。再三請而後許之。小鸞至。紹袁問以去來事。小鸞曰。菩薩有變易生死。眾生有分段生死。兒猶在分段中。去時但見金童玉女。建紫金幢。赤珊瑚節。大紅流蘇結為臺閣。赤猊駕橋。赤虬驂乘。爾時殊樂。不知苦也。問答未竟。師曰。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有有緣生。生緣老死憂悲苦惱。君諦聽之。我當細講。停乩良久。師曰。善哉。割愛第一。小鸞作詩呈師曰。弱水安能製毒龍。竿頭一轉拜師功。從今別卻芙蓉主。永侍猊床沐下風。且曰。愿從大師受記。不復往仙府矣。師因為審戒。問。曾犯殺否。答。曾犯。師問如何。答。曾呼小玉除花虱。也遣輕紈壞蜨衣。問曾犯盜否。答。曾犯。不知新綠誰家樹。怪底清簫何處聲。問曾犯淫否。答。曾犯。晚鏡偷窺眉曲曲。春裙親繡鳥雙雙。問曾犯妄言否。答。曾犯。自謂前生歡喜地。詭云今坐辯才天。問曾犯綺語否。答。曾犯。團香制就夫人字。鏤雪裝成幼婦詞。問。曾犯兩舌否。答。曾犯。對月意添愁喜句。拈花評出短長謠。問曾犯惡口否。答。曾犯。生怕簾開譏燕子。為憐
花謝罵東風。問曾犯貪否。答。曾犯。經營緗帙成千軸。辛苦鶯花滿一庭。問曾犯嗔否。答。曾犯。怪他道蘊敲枯硯。薄彼崔徽撲玉。釵問曾犯癡否。答。曾犯。勉棄珠環收漢玉。戲捐粉盒葬花魂。師曰。善哉。子所犯者。獨綺語一戒耳。遂與之戒。名曰智斷。小鸞問何謂智。師曰。有道種智。一切智。一切種智又問何謂斷。師曰。斷見思惑。斷塵沙惑。斷無明惑。三智應修。三惑應斷。菩薩有智德。有斷德。智斷者。菩薩之二德也。小鸞曰。菩薩以無所得。故得。應以無所斷故斷。師驚曰。吾不敢以神仙待子也。可謂迥絕無際矣。遂字之曰絕際。其年秋沈宜人亦逝。明年四月。紹袁再邀師。師引沈氏及紈紈小鸞偕至。時師開無葉堂。度諸女人夙有慧根者。沈宜人母子俱從師修凈業。注生西方。既至。聯吟古詩一首。紹袁問小鸞在緱山。有詩作否。答曰。世法無常。唸唸滅盡。如石火水沫。我𡩋為其動搖哉。倘到處留跡。不已勞乎。將別。復告父曰。父還要眼明手快。倩種愁苗。乃八獄之本。一刀割絕。立地清涼。遂去。紹袁敘其事。名曰窈聞(午夢堂集)。
唐氏
湖州唐時從女。海寧楊云妻也。云早逝。家落。唐氏依從父以居。崇禎初。隨至鳳陽官舍。有老妾馬氏者。善繡佛。唐氏既長齋。因發願繡
金剛經。未果。一夕忽暴卒。至天將曉。復甦。云我要繡。馬氏在旁問故。唐氏云黃昏就枕時。覺遍體流血。僵臥于地。忽金甲大神振錫一聲。問我云。汝還能記繡經之愿否。答曰。能記。又振錫一聲。問云。汝能繡經否。答云。我要繡。遂得醒。乃繡金剛經一部。閱二年始完。精巧密緻點畫𨤲然。唐氏體素羸。至是諸病悉除(巾馭乘續集)。
費氏
湖州雙林鎮沈春郊妻也。少寡。織紡自膳。持齋四十年。供養三世佛畫像。及檀香大士。日誦金剛經一卷。佛名千聲。寒暑不輟。崇禎十一年。大疫。婿張世茂迎費氏往居其家。止𢹂大士以行。費氏居一樓。日課迴向。祝願此香。直達佛所。如是三載忽空中有香。繞樓數日。粉墻上涌現三世佛像。莊嚴精妙。遠邇詫傳。瞻禮日眾。或以凈巾擦之。色愈光明。又四年。一日告婿曰。吾欲返故居。入門。即灑掃焚香。參佛誦經。至第三日早。沐浴更衣。端坐唸佛。午刻。大呼佛來也。我行矣。別眾而逝。年七十有三(巾馭乘續集)。
李氏
劉道隆之母也。年四十。長齋奉佛。除靜室一間。供奉觀音大士。朝夕禮拜。唱佛名千聲。雖大寒暑不輟。刻金剛經以施人。每遇誕日。誡子婦毋置酒。惟禮懺一日。
或三日。如是二十五年。將終前一歲
【現代漢語翻譯】 現代漢語譯本： 《金剛經》。唐氏還未完成刺繡，一天晚上忽然暴病去世。到天快亮的時候，又甦醒過來，說『我要繡經』。馬氏在旁邊問她緣故。唐氏說：『黃昏睡覺的時候，覺得全身流血，僵硬地躺在地上。忽然一位身披金甲的大神，拿著錫杖敲了一下，問我說：『你還能記得刺繡佛經的願望嗎？』我回答說：『記得。』大神又敲了一下錫杖，問：『你能刺繡佛經嗎？』我回答說：『我要繡。』於是就醒了。』於是她就開始刺繡《金剛經》一部，用了兩年才完成。刺繡精巧細緻，點畫分明。（出自《巾馭乘續集》）
費氏
是湖州雙林鎮沈春郊的妻子。年輕時守寡，靠織布紡紗自給自足。持齋四十年，供養三世佛（過去、現在、未來三世諸佛）畫像，以及檀香木雕刻的大士（菩薩）。每天誦讀《金剛經》一卷，唸誦佛名千聲，無論寒暑都不間斷。崇禎十一年（1638年），女婿張世茂接費氏去他家居住，只帶著大士像一起去。費氏住在一座樓上，每天做功課迴向，祝願這香的煙氣，能夠直達佛的住所。這樣過了三年，忽然空中有香氣，圍繞樓房數日。粉刷的墻壁上涌現出三世佛像，莊嚴精妙，遠近的人都驚奇地傳頌。前來瞻仰禮拜的人很多，有人用乾淨的布擦拭佛像，佛像的顏色更加光明。又過了四年，有一天費氏告訴女婿說：『我想返回原來的住所。』入門后，就灑掃焚香，參拜佛像誦讀佛經。到第三天早上，沐浴更衣，端坐唸佛。中午時分，大聲呼喊『佛來了！我要走了！』向眾人告別後去世，享年七十三歲。（出自《巾馭乘續集》）
李氏
是劉道隆的母親。四十歲時，開始長期吃齋信奉佛教。專門騰出一間安靜的房間，供奉觀音大士（觀世音菩薩），早晚禮拜，唸誦佛名千聲，即使在寒冷或炎熱的季節也不間斷。她還刻印《金剛經》來施捨給別人。每逢她的生日，就告誡兒子媳婦不要置辦酒席，只舉行一天的禮懺儀式，或者三天。就這樣過了二十五年，在她臨終前一年
【English Translation】 English version: The Diamond Sutra. Before Tang Shi could finish embroidering it, she suddenly died of a sudden illness one night. As dawn approached, she revived and said, 'I want to embroider the sutra.' Madam Ma, who was beside her, asked her the reason. Tang Shi said, 'When I went to bed at dusk, I felt blood flowing all over my body, and I lay stiff on the ground. Suddenly, a great deity in golden armor struck his staff once and asked me, 'Do you still remember your vow to embroider the Buddhist scripture?' I replied, 'I remember.' The deity struck his staff again and asked, 'Can you embroider the scripture?' I replied, 'I want to embroider it.' Then I woke up.' So she began to embroider a copy of the Diamond Sutra, which took her two years to complete. The embroidery was exquisite and meticulous, with clear and distinct strokes. (From 'A Sequel to Biographies of Exemplary Women')
Fei Shi
She was the wife of Shen Chunxiao from Shuanglin Town, Huzhou. She became a widow at a young age and supported herself by weaving and spinning. She observed a vegetarian diet for forty years, offering worship to images of the Three Buddhas (Buddhas of the past, present, and future) and a sandalwood statue of the Great Being (Bodhisattva). She recited one chapter of the Diamond Sutra and chanted the Buddha's name a thousand times every day, without interruption in cold or hot weather. In the eleventh year of Chongzhen (1638), her son-in-law Zhang Shimao took Fei Shi to live in his house, and she only brought the statue of the Great Being with her. Fei Shi lived on the upper floor, performing her daily devotions and dedicating the merit, praying that the smoke of the incense would reach the Buddha's abode directly. After three years, a fragrance suddenly appeared in the air, surrounding the building for several days. Images of the Three Buddhas emerged on the whitewashed walls, solemn and exquisite, and people from far and near marveled and spread the word. Many people came to pay homage and worship, and when someone wiped the images with a clean cloth, their colors became even brighter. Four years later, one day Fei Shi told her son-in-law, 'I want to return to my former residence.' Upon entering, she swept and cleaned, burned incense, and worshiped the Buddha, reciting scriptures. On the morning of the third day, she bathed and changed her clothes, sat upright, and chanted the Buddha's name. At noon, she shouted loudly, 'The Buddha is coming! I am leaving!' She bid farewell to everyone and passed away at the age of seventy-three. (From 'A Sequel to Biographies of Exemplary Women')
Li Shi
She was the mother of Liu Daolong. At the age of forty, she began to observe a long-term vegetarian diet and devoted herself to Buddhism. She set aside a quiet room to enshrine the Great Being Guanyin (Avalokiteśvara Bodhisattva), worshiping morning and evening, chanting the Buddha's name a thousand times, without interruption even in cold or hot seasons. She also engraved the Diamond Sutra to give to others. On her birthdays, she would admonish her son and daughter-in-law not to prepare feasts with wine, but only to hold a repentance ceremony for one day, or three days. This continued for twenty-five years, until the year before her death.
。延僧誦經七晝夜。夢所奉大士持素珠一串示之曰。以此授汝。珠數乃汝往生凈土之期。數之。得五十三。覺而識之。至明年五月十三日。忽告家人曰。吾今日往西方矣。可為我同聲唱佛名。助我西行。子婦輩圍坐榻前齊聲唱佛名。李氏面西端坐而逝。道隆述其事。為世勸焉(金剛持驗記)。
嚴氏
工部郎譚貞默母也。家世貴盛。布衣蔬食。以金剛法華二經為常課。晚歲兼持華嚴。日必一卷。時為子婦講說大意。崇禎五年得疾。自知將終。方暑月。晨起。更衣沐浴。向佛前祝曰。某一生奉佛。果有佛緣。當令遺體不聞穢氣。即跏趺端坐而逝。逝后七日。顏色如生。異香拂然。飛蠅遠避。弔奠之眾。莫不嗟嘆。貞默作傳紀之(金剛持驗記)。
黃太宜人李氏者
南京儀制主事建昌黃端伯之母也。賢明仁慈。信樂佛法。晚歲誦金剛經地藏經日䖍。一夕夢趺坐山巔。佛光照身。覺謂其子曰。西方之期至矣。無何示微疾。端坐而逝。南京破。端伯不降。見殺。其妾范氏以喪歸。已而剃染。結庵麻姑山巔。老焉(建昌志懸榻編)。
劉淑者
廬陵劉忠烈鐸之女也。生之夕。香氣滿室。竟夜不散。數月。即能端坐。不茍啼笑。四五歲。能誦孝經論語。七歲。忠烈知揚州府。遘珰禍。被逮北
【現代漢語翻譯】 現代漢語譯本：延請僧人誦經七天七夜。李氏夢見所供奉的觀音大士手持一串素珠向她展示，說：『將此素珠授予你，珠子的數量就是你往生凈土的日期。』她數了數，得到五十三顆。醒來後記住了這件事。到了第二年五月十三日，忽然告訴家人說：『我今天就要往生西方極樂世界了。可以為我一同唸誦佛號，幫助我往生。』兒媳婦們圍坐在床前，齊聲唸誦佛號。李氏面向西方，端坐而逝。道隆記述了這件事，用來勸導世人。（《金剛持驗記》） 嚴氏 工部郎中譚貞默的母親。家世顯赫，卻身穿布衣，吃素食，以《金剛經》、《法華經》為日常功課。晚年兼修《華嚴經》，每天必讀一卷。時常為兒媳婦們講解經文的大意。崇禎五年（1632年）得病，自知將要去世。正值炎熱的月份，早晨起床，更換衣服，沐浴乾淨，向佛前祝願說：『我一生奉佛，如果真有佛緣，應當讓我的遺體不發出穢氣。』隨即跏趺端坐而逝。去世后七天，臉色如生，異香飄拂，蒼蠅遠遠避開。前來弔唁的人，沒有不感嘆的。譚貞默為她作傳記。（《金剛持驗記》） 黃太宜人李氏 南京儀制主事、建昌人黃端伯的母親。賢明仁慈，信奉佛法。晚年誦讀《金剛經》、《地藏經》非常虔誠。一天晚上夢見自己跏趺坐在山巔，佛光照耀全身。醒來后告訴她的兒子說：『往生西方的日子快到了。』不久就顯示出輕微的疾病，端坐而逝。南京被攻破時，黃端伯不肯投降，被殺害。他的妾室范氏帶著喪事歸鄉，之後剃度出家，在麻姑山巔結庵安度晚年。（《建昌志懸榻編》） 劉淑 廬陵人、劉忠烈（劉鐸）的女兒。出生當晚，香氣充滿房間，整夜不散。幾個月大，就能端坐，不隨便啼哭嬉笑。四五歲時，能背誦《孝經》、《論語》。七歲時，劉忠烈任揚州知府，遭遇魏忠賢的禍害，被逮捕到北方。
【English Translation】 English version: He invited monks to chant scriptures for seven days and nights. In a dream, Madam Li saw the Bodhisattva she worshipped holding a string of plain beads and showing it to her, saying, 'I bestow this string of beads upon you. The number of beads is the date of your rebirth in the Pure Land.' She counted them and got fifty-three. She woke up and remembered this. On the thirteenth day of the fifth month of the following year, she suddenly told her family, 'I am going to the Western Pure Land today. Please chant the Buddha's name together for me to help me go to the West.' Her daughters-in-law sat around the bed and chanted the Buddha's name in unison. Madam Li faced west, sat upright, and passed away. Dao Long recorded this event to exhort the world. (From 'Records of Miraculous Responses to the Diamond Sutra') Madam Yan The mother of Tan Zhenmo, a secretary in the Ministry of Works. Her family was noble and prosperous, but she wore simple clothes and ate vegetarian food, making the Diamond Sutra and Lotus Sutra her daily practice. In her later years, she also practiced the Avatamsaka Sutra, reading one volume every day. She often explained the main ideas of the scriptures to her daughters-in-law. In the fifth year of Chongzhen (1632), she fell ill and knew she was about to die. It was a hot month. She got up in the morning, changed her clothes, and took a bath. She prayed before the Buddha, saying, 'I have devoted myself to the Buddha all my life. If I truly have a connection with the Buddha, may my body not emit any foul odor.' Then she sat in the lotus position and passed away. Seven days after her death, her complexion was as if she were alive, and a strange fragrance lingered. Flies avoided her from afar. Those who came to mourn could not help but sigh in admiration. Tan Zhenmo wrote a biography for her. (From 'Records of Miraculous Responses to the Diamond Sutra') Madam Li, the Honorable Lady Huang The mother of Huang Duanbo, the Principal of Ceremonies in Nanjing and a native of Jianchang. She was virtuous, kind, and believed in Buddhism. In her later years, she recited the Diamond Sutra and the Ksitigarbha Sutra with great devotion every day. One night, she dreamed of sitting in the lotus position on a mountain peak, with the Buddha's light shining on her body. Upon waking, she told her son, 'The time for rebirth in the West is near.' Soon after, she showed slight illness, sat upright, and passed away. When Nanjing was captured, Huang Duanbo refused to surrender and was killed. His concubine, Fan, returned home with the funeral arrangements, then shaved her head and became a nun, building a hermitage on the peak of Magu Mountain, where she lived out her old age. (From 'Jianchang Records: Suspended Bedside Notes') Liu Shu The daughter of Liu Duo, the Loyal and烈(martyred) Duke of Luling. On the night of her birth, the fragrance filled the room and did not dissipate all night. After a few months, she could sit upright and did not cry or laugh casually. At the age of four or five, she could recite the Classic of Filial Piety and the Analects. At the age of seven, when Liu Zhonglie was the prefect of Yangzhou, he encountered the disaster of Wei Zhongxian and was arrested to the north.
上。母蕭恭人從淑涕泣請偕。既至京。刺血寫表。將擊登聞鼓入奏。為母所抑。乃止。已而忠烈死東市。淑引刀欲自剄。為乳媼所持。得免。喪歸既葬。遂發父遺書遍讀之。好天竺書。旁及孫吳兵法擊劍之術。長歸同縣諸生王次諧。生一子。而次諧夭。崇禎十七年張獻忠陷湖南。江西戒嚴。明年李自成陷京師。淑乃散家財募死士。得數百人。閤家丁為一隊。悉以司馬法部署之。將渡江而北。為國討賊。顧念孤軍寡援。而諸節鎮率怯懦。不足恃。會有張帥者。統師自雲南至。淑往見。出千金犒其軍。激以大義。共圖恢復。而張帥心持兩端。議不合。淑怒。即筵間㧞劍。將斬張。一軍皆嘩。咸被甲。為左右所排解。乃罷去。淑知事不就。遂跨馬出營門。而盡散所募卒。使歸田里。自辟一小庵。手書曰蓮舫。舍田百畝。供僧度亡。長齋。誦佛經。以終身焉(鄒漪所撰傳)。
吳氏
濟𡩋人。歸唐氏。客居松江。初性暴。不能容人。年四十三。歸依冰鎧禪師。遂持長齋。日誦金剛經。不下小樓者六載。至四十九。忽告人曰。吾某日去矣。經云。金剛不壞身。吾去後可留身三年。方驗經言不虛也。說偈曰。風捲雲霧散。明月碧團圓。瞭然無掛礙。池內現金蓮。遂剃髮。趺坐而逝。越三年。啟龕。身果不壞。頂髮長半
【現代漢語翻譯】 現代漢語譯本： 蕭淑的婆婆蕭恭人哭著請求一同前往。到達京城后，蕭淑刺破手指寫血書，準備敲登聞鼓上奏，被婆婆勸阻。不久，忠烈在東市被處死，蕭淑拿起刀要自殺，被家裡的老保姆攔住才倖免於難。安葬完丈夫后，她開始閱讀父親留下的書籍，喜歡上了天竺（印度）的佛經，也研究孫吳的兵法和擊劍之術。後來嫁給了同縣的讀書人王次諧，生了一個兒子，但王次諧早逝。崇禎十七年（1644年），張獻忠攻陷湖南，江西告急。第二年，李自成攻陷京師（北京）。蕭淑於是散盡家財招募敢死之士，招到幾百人，加上家裡的家丁組成一隊，按照司馬法的軍事部署進行訓練。準備渡江北上，為國討伐賊寇。但考慮到自己孤軍寡助，而各地的節度使大多怯懦，不足以依靠。恰好有張姓將領率領軍隊從雲南趕來，蕭淑前去拜見，拿出千金犒勞他的軍隊，用大義來激勵他，希望共同圖謀恢復大業。但張姓將領心懷二意，雙方意見不合。蕭淑非常憤怒，當即在宴席上拔劍，想要斬殺張姓將領，全軍譁然，士兵們都穿上了盔甲，被左右的人勸解開脫。於是蕭淑作罷離去。蕭淑知道事情無法成功，於是騎馬走出軍營，解散了招募的士兵，讓他們各自回家務農。自己開闢了一個小庵，親手寫上『蓮舫』二字，捐出田地一百畝，供養僧人超度亡靈，終身吃齋唸佛，以度過餘生（鄒漪所撰傳）。
吳氏 濟寧人，嫁給唐氏，客居在松江。起初性格暴躁，不能容人。四十三歲時，皈依冰鎧禪師，於是開始吃長齋，每天誦讀《金剛經》，六年不下小樓。到四十九歲時，忽然告訴別人說：『我某日就要走了。』《金剛經》上說：『金剛不壞身』，我死後可以保留屍身三年，來驗證經書所說不虛。』於是說偈語道：『風捲雲霧散，明月碧團圓。瞭然無掛礙，池內現金蓮。』於是剃髮，盤腿坐著去世。過了三年，打開龕，屍身果然沒有腐壞，頭頂的頭髮長了半寸。
【English Translation】 English version: Madam Xiao's mother-in-law, Madam Xiao Gong, wept and begged to go with her. After arriving in the capital, Xiao Shu pricked her finger to write a memorial in blood, intending to strike the Dengwen Drum (a drum used to appeal to the emperor) to make her appeal, but was stopped by her mother-in-law. Soon after, the loyal martyr was executed in the East Market, Xiao Shu drew a knife to kill herself, but was held back by the old nanny and thus escaped. After the funeral, she began to read the books left by her father, and became fond of the books of Tianzhu (India), and also studied the military strategies of Sun Wu and the art of swordsmanship. Later, she married Wang Cixie, a scholar from the same county, and had a son, but Wang Cixie died early. In the seventeenth year of Chongzhen (1644 AD), Zhang Xianzhong captured Hunan, and Jiangxi was in urgent danger. The following year, Li Zicheng captured the capital (Beijing). Xiao Shu then scattered her family wealth to recruit daredevils, recruiting hundreds of people, plus the family's servants to form a team, and trained them according to the military deployment of Sima Fa. She prepared to cross the river to the north to fight the bandits for the country. But considering that she was alone and weak, and the local military governors were mostly cowardly and unreliable, it happened that a General Zhang led troops from Yunnan, Xiao Shu went to see him, took out a thousand gold to reward his army, and inspired him with great righteousness, hoping to jointly plan the restoration of the great cause. However, General Zhang had two minds, and the two sides disagreed. Xiao Shu was very angry, and immediately drew his sword at the banquet, wanting to kill General Zhang, the whole army was in an uproar, the soldiers were all armored, and were dissuaded by the people around him. So Xiao Shu gave up and left. Xiao Shu knew that things could not be done, so she rode out of the camp, and disbanded the recruited soldiers, letting them go home to farm. She opened up a small nunnery, personally wrote the words 'Lotus Boat', donated a hundred acres of land to support monks to transcend the dead, and ate vegetarian food and recited Buddhist scriptures for the rest of her life (Biography written by Zou Yi).
Wu Shi A native of Jining, married to the Tang family, living in Songjiang. At first, she was violent and intolerant. At the age of forty-three, she converted to Zen Master Bingkai, and then began to eat vegetarian food for a long time, reciting the Diamond Sutra every day, and did not go down the small building for six years. At the age of forty-nine, she suddenly told others: 'I will leave on a certain day.' The Diamond Sutra says: 'The indestructible body of Vajra', I can keep my body for three years after my death to verify that the scriptures are not false.' So she said a verse: 'The wind sweeps away the clouds and mist, the bright moon is round and green. Clearly without hindrance, the golden lotus appears in the pool.' So she shaved her hair, sat cross-legged and died. After three years, the niche was opened, and the body was indeed not decayed, and the hair on the top of the head had grown half an inch.
寸。提督梁公為漆身建庵。額曰坐化。今在府學側(現果隨錄)。
聞氏女
無錫甘露里人。聞見之季女也。五歲持齋。七歲誦佛經。晨昏不輟。稍長刺繡文。易錢以供父母喜施。能急人之困。母疾。禱于佛前。割股以療母。病尋愈。字比鄰華氏。而華生夭。女請于父。將奔喪。父不許。以死自誓。而後許之。遂如華氏。時女年十六矣。自是不窺鏡。不臨庭欄。言不見齒。久之。其幼弟病亟。女曰。吾父甚愛幼子。吾弟死。父不獨生。死吾分也。遲之十年矣。遂絕食三日。禱于佛前。愿代弟死。其弟果愈。遂不復食。居三日。起坐。具櫛沐。自定終制。取經卷數珠納懷中。復致語辭姑。微笑而逝。年二十六(居易堂集)。
陳嫗
常熟人。居於城南。以紡為業。篤信佛法。隨紡車聲唱阿彌陀佛。終日不絕口。如是三十年。一日忽向其子曰。而不見空中寶蓋幢幡乎。因拍手大笑。取湯沐浴竟。合掌化去。事在順治十年。翁尚書叔元方微時。聞其事。親往視之。見嫗凝然危坐。室中香氣襲人。晚著凈土約說。書其事以證篤(凈土約說書後)。
呂童女者
名化顯江南鹽城人也。其叔父子權。嘗往揚州上方禪智寺。問法于碩揆和尚。有省。歸以告其母靈月道人。道人喜。亦往上方請法
【現代漢語翻譯】 現代漢語譯本：
寸。提督梁公為他漆身建造庵堂，題名為『坐化』。現在庵堂在府學旁邊（出自《現果隨錄》）。 聞氏女 無錫甘露里人，是聞見之小女兒。五歲開始持齋，七歲誦讀佛經，早晚不間斷。稍大后刺繡花紋，換取錢財來供養父母，樂於幫助別人擺脫困境。母親生病，她在佛前祈禱，割下自己的腿肉來醫治母親，母親的病很快痊癒。許配給鄰村華家，但華家兒子早逝。聞氏女請求父親，想要去華家奔喪。父親不允許，她以死相逼，父親才答應。於是她前往華家。當時聞氏女十六歲。從此以後不再照鏡子，也不靠近庭院欄桿，說話時嘴不露齒。過了很久，她的小弟弟病重，聞氏女說：『我父親非常疼愛小兒子，如果弟弟死了，父親也不想活了，這是我命中註定的。』已經拖延了十年了。於是她絕食三天，在佛前祈禱，願意代替弟弟去死。她的弟弟果然痊癒。於是她不再進食。過了三天，她起身坐好，梳洗乾淨，自己安排好後事，取出經書和念珠放在懷中，又向婆婆告別，微笑著去世，年僅二十六歲（出自《居易堂集》）。 陳嫗 常熟人，住在城南，以紡紗為業，篤信佛法。隨著紡車的聲音唸誦阿彌陀佛（Amitabha），整天不停。這樣持續了三十年。一天，她忽然對兒子說：『我看見空中有寶蓋和幢幡嗎？』於是拍手大笑，取水洗澡完畢，合掌坐化而去。這件事發生在順治十年（1653年）。翁尚書叔元（翁叔元）年輕時，聽說了這件事，親自前去觀看，看見老婦人端正地危坐著，房間里香氣撲鼻。晚年寫了《凈土約說》，在書後記錄了這件事來證明信仰的堅定（出自《凈土約說書後》）。 呂童女 名叫化顯，是江南鹽城人。她的叔父呂子權，曾經前往揚州上方禪智寺，向碩揆和尚請教佛法，有所領悟。回來后告訴了他的母親靈月道人。道人很高興，也前往上方禪智寺請教佛法。
【English Translation】 English version:
Inch. The Commissioner Liang built a hermitage for him after he lacquered his body, naming it 'Sitting Transformation'. It is now located next to the prefectural school (from 'Records of Manifest Retribution'). Miss Wen A resident of Ganlu Village in Wuxi, she was the youngest daughter of Wen Jian. She began observing a vegetarian diet at the age of five and reciting Buddhist scriptures at seven, without ceasing morning and evening. As she grew older, she embroidered patterns, exchanging them for money to support her parents and gladly helping others out of difficulties. When her mother fell ill, she prayed before the Buddha and cut flesh from her thigh to heal her mother, whose illness soon recovered. She was betrothed to the Hua family in the neighboring village, but the Hua son died young. Miss Wen requested her father to go to the Hua family to attend the funeral. Her father refused, but she vowed to die if he didn't allow it, and he finally agreed. Thus, she went to the Hua family. At that time, Miss Wen was sixteen years old. From then on, she no longer looked in the mirror or approached the courtyard railing, and she did not show her teeth when speaking. After a long time, her younger brother became seriously ill. Miss Wen said, 'My father loves his youngest son very much. If my brother dies, my father will not want to live either. This is my destiny.' It has been delayed for ten years. So she fasted for three days, praying before the Buddha, willing to die in her brother's place. Her brother indeed recovered. So she stopped eating again. After three days, she sat up, groomed herself, arranged her affairs, took out scriptures and prayer beads, and placed them in her bosom. She then bid farewell to her mother-in-law, smiled, and passed away at the age of twenty-six (from 'Collected Works of Juyi Hall'). Old Woman Chen A resident of Changshu, living in the south of the city, she made a living by spinning. She was a devout believer in Buddhism. She chanted 'Amitabha' (Amitabha) along with the sound of the spinning wheel, without ceasing all day long. She continued like this for thirty years. One day, she suddenly said to her son, 'Do you see the jeweled canopy and banners in the sky?' Then she clapped her hands and laughed loudly, took water to bathe, and passed away in a seated posture with her palms together. This event occurred in the tenth year of the Shunzhi reign (1653 AD). When Vice Minister Weng Shuyuan (Weng Shuyuan) was young, he heard about this event and went to see it himself, seeing the old woman sitting upright in a dignified manner, with a fragrant aroma filling the room. In his later years, he wrote 'A Concise Treatise on the Pure Land', recording this event in the postscript to prove the steadfastness of faith (from 'Postscript to A Concise Treatise on the Pure Land'). Young Girl Lü Named Hua Xian, she was a native of Yancheng in Jiangnan. Her uncle, Lü Ziquan, once went to the Shangfang Chanzhi Temple in Yangzhou to ask the monk Shokui for Dharma teachings and gained some understanding. Upon returning, he told his mother, Daoist Lingyue. Daoist Lingyue was delighted and also went to Shangfang Chanzhi Temple to ask for Dharma teachings.
。女年九歲。請與祖母偕行。不許。啼泣數晝夜。不食。不得已許之。先是兩年前。女照鏡。忽自疑雲。有這個臭皮囊。便有個影子。倘沒有這個臭皮囊。畢竟說話的是那一個。至是道人舉白和尚。和尚笑摩女頂曰。你是那一個。女應云。你是那一個。和尚云。我是上方和尚。畢竟你說話的是那一個。女直豎一指。已而道人謂曰。脫一把火燒了你。將甚麼舉。女云。燒了正好舉。和尚復問云。畢竟將甚麼。舉女乃拊和尚胸前三掌。適天𡩋和尚至。舉前話。天𡩋謂女云。你豎一指。是甚麼道理。女叉手向前。走兩步。罷去已而和尚復問女云。畢竟你豎一指。是甚麼道理。女云。與和尚相見了也。和尚甚異之。一日。和尚拈起篦子云。是甚麼。女云。和尚道看。和尚拋下云。會么。女云。和尚今日瞥地。和尚云。道得也三十棒。道不得也三十棒。女便喝。和尚便打。女問如何是西來意。和尚云。腦後眉毛。頷下鼻子。會么。女云。鰲魚眨眼地翻身。和尚云。甚處得這訊息來。女喝。和尚亦喝。女禮拜。一日。其祖母問曰。你恁地會說。為甚得個女身。女自指云。莊嚴觀世音菩薩。祖母云。你道觀世音菩薩。是甚麼面嘴。女以手作捋鬚勢云。聻絡腮鬍子。嘗隨祖母入佛殿。祖母指羅漢云。你是那一尊。女努目咬牙。擎兩拳。
【現代漢語翻譯】 現代漢語譯本 有個女孩九歲。請求和祖母一同前往（某地），（祖母）不允許。女孩啼哭了好幾天，不吃東西。（祖母）不得已答應了她。在這之前兩年，女孩照鏡子，忽然自己疑惑地說：『有了這個臭皮囊，便有了個影子。倘若沒有這個臭皮囊，那麼說話的究竟是誰呢？』 到了這裡，道人提起白和尚（身份不明），和尚笑著摸著女孩的頭頂說：『你是誰？』女孩應聲說：『你是誰？』和尚說：『我是上方和尚（身份不明）。那麼你說話的究竟是誰？』女孩直豎起一根手指。 之後道人對女孩說：『如果一把火燒了你，你用什麼來舉（指代）？』女孩說：『燒了正好舉（指代）。』和尚又問說：『究竟用什麼來舉（指代）？』女孩便拍了和尚胸前三掌。恰好天𡩋和尚（身份不明）來到，（和尚）提起之前的話。天𡩋和尚對女孩說：『你豎起一根手指，是什麼道理？』女孩叉手向前，走了兩步，停止了。 之後和尚又問女孩說：『你豎起一根手指，究竟是什麼道理？』女孩說：『與和尚相見了啊。』和尚對此感到非常驚異。一天，和尚拿起篦子說：『這是什麼？』女孩說：『和尚你說說看。』和尚拋下篦子說：『會么？』女孩說：『和尚今天瞥地（突然開悟）。』和尚說：『說得對也打三十棒，說不對也打三十棒。』女孩便喝斥一聲，和尚便打她。 女孩問：『如何是西來意（禪宗用語，指達摩祖師從西方帶來的禪宗真意）？』和尚說：『腦後眉毛，頷下鼻子。會么？』女孩說：『鰲魚眨眼地翻身。』和尚說：『從哪裡得到這個訊息？』女孩喝斥一聲，和尚也喝斥一聲。女孩禮拜。 一天，她的祖母問道：『你這麼會說，為什麼得到個女身？』女孩指著自己說：『莊嚴觀世音菩薩（佛教菩薩名）。』祖母說：『你說觀世音菩薩，是什麼面貌？』女孩用手作捋鬍須的姿勢說：『聻，絡腮鬍子。』（女孩）曾經跟隨祖母進入佛殿，祖母指著羅漢（佛教修行者）說：『你是哪一尊？』女孩怒目咬牙，舉起兩個拳頭。
【English Translation】 English version There was a girl who was nine years old. She requested to go with her grandmother, but she was not allowed. The girl cried for several days and nights, and refused to eat. Her grandmother reluctantly agreed. Two years prior to this, the girl looked in the mirror and suddenly wondered, 'With this stinky skin bag, there is a shadow. If there were no this stinky skin bag, then who is it that is speaking?' At this point, a Daoist mentioned the White Monk (identity unknown). The monk smiled and stroked the girl's head, saying, 'Who are you?' The girl responded, 'Who are you?' The monk said, 'I am the Upper Monk (identity unknown). Then who is it that is speaking?' The girl raised a single finger straight up. Afterwards, the Daoist said to the girl, 'If you were burned by a fire, what would you use to indicate (point to)?' The girl said, 'It would be good to indicate (point to) after being burned.' The monk then asked, 'What exactly would you use to indicate (point to)?' The girl then slapped the monk's chest three times. Just then, the Tian𡩋 Monk (identity unknown) arrived, and (the monk) brought up the previous conversation. The Tian𡩋 Monk said to the girl, 'You raise a single finger, what is the meaning of that?' The girl folded her hands and stepped forward two steps, then stopped. Afterwards, the monk again asked the girl, 'You raise a single finger, what exactly is the meaning of that?' The girl said, 'I have met the monk.' The monk was very surprised by this. One day, the monk picked up a comb and said, 'What is this?' The girl said, 'Monk, you say.' The monk threw down the comb and said, 'Do you understand?' The girl said, 'The monk has a glimpse of enlightenment today.' The monk said, 'Right or wrong, thirty blows.' The girl then shouted, and the monk hit her. The girl asked, 'What is the meaning of the Westward Journey (a Chan Buddhist term referring to the true meaning of Chan Buddhism brought by Bodhidharma from the West)?' The monk said, 'Eyebrows behind the head, nose below the chin. Do you understand?' The girl said, 'The Ao fish turns over with a blink of an eye.' The monk said, 'Where did you get this news?' The girl shouted, and the monk also shouted. The girl bowed. One day, her grandmother asked, 'You are so good at speaking, why did you get a female body?' The girl pointed to herself and said, 'Dignified Avalokiteśvara Bodhisattva (a Buddhist bodhisattva).' The grandmother said, 'You say Avalokiteśvara Bodhisattva, what is his face?' The girl made a gesture of stroking her beard and said, 'Hmph, a full beard.' (The girl) once followed her grandmother into the Buddha hall. The grandmother pointed to the Arhats (Buddhist practitioners) and said, 'Which one are you?' The girl glared and gritted her teeth, raising both fists.
作鼓翼勢云。你道我是那一尊。僧問如何是西來意。女云。道過了也。僧云。我要你道個新鮮句子。女拈一莖草示之。僧無語。女掉臂而去。一俗人問歸依道教好。歸依釋教好。女云。釋教好。俗人云。釋教有甚麼好。女云。腦後看。居頃之隨其祖母還家。子權閱。其問答機緣內一則。有云。諸佛機。祖師機。箭鋒機。因問曰。畢竟是三個。是一個。女云。一個。子權云。明明三個。如何說一個。女云。仔細腳下眉毛。子權云。眉毛在眼上。因甚道腳下。女云。你鼻孔撩天。也還不知。其季父子愚問。如何是父母未生前本來面目。不答。強之。女云。不是我不道。只怕你不信。子愚曰。安肯不信。因再舉前問。女云。戒酒除葷。子愚咤曰。亂談亂談。女云。我原說你不信。未幾。子權死。一日子愚思其兄。忽大哭。女在旁大笑。子愚瞋之曰。笑甚麼。女云。你哭甚麼。子愚不顧。又大哭。女云。丈夫有淚不輕彈。子愚云。只因未到傷心處。女雙手捶胸云。蒼天蒼天。其父故儒者。不甚信佛法。嘗為子弟講中庸。女問云。道在何處。何謂率性。父云。道在五倫。此五倫者。稟于生初。非從外得。了此五倫。是謂率性。一有不了。于性有虧。是為外道。女云。如父言。何故又道。道也者。不可須臾離也。可離。非道也。君
【現代漢語翻譯】 現代漢語譯本 作鼓翼勢云：你道我是那一尊？（鼓翼：鳥類振翅的樣子）你說我是哪一尊佛？ 僧問：如何是西來意？（西來意：禪宗用語，指達摩祖師從西方來到中國的目的或禪宗的真諦） 女云：道過了也。（女：指提問者，下同）我已經說過了。 僧云：我要你道個新鮮句子。我想要你說一句更新鮮的話。 女拈一莖草示之。女子拈起一根草來向他示意。 僧無語。僧人無話可說。 女掉臂而去。女子甩開手臂離開了。 一俗人問：歸依道教好？歸依釋教好？一個俗人問道：歸依道教好還是歸依佛教好？ 女云：釋教好。女子說：佛教好。 俗人云：釋教有甚麼好？俗人問：佛教有什麼好？ 女云：腦後看。女子說：看看你的腦後。 居頃之隨其祖母還家。不久之後，她跟隨祖母回了家。 子權閱其問答機緣內一則。子權（人名）閱讀了她問答機緣中的一段。 有云：諸佛機，祖師機，箭鋒機。其中說到：諸佛的機鋒，祖師的機鋒，箭鋒的機鋒。 因問曰：畢竟是三個，是一個？於是問道：究竟是三個，還是一個？ 女云：一個。女子說：一個。 子權云：明明三個，如何說一個？子權說：明明是三個，怎麼說是一個？ 女云：仔細腳下眉毛。女子說：仔細看看你腳下的眉毛。 子權云：眉毛在眼上，因甚道腳下？子權說：眉毛在眼睛上，為什麼說在腳下？ 女云：你鼻孔撩天，也還不知。女子說：你鼻孔朝天，還是不知道。 其季父子愚問：如何是父母未生前本來面目？她的叔父子愚問：什麼是父母未生前的本來面目？ 不答。她沒有回答。 強之。子愚強迫她回答。 女云：不是我不道，只怕你不信。女子說：不是我不說，只是怕你不相信。 子愚曰：安肯不信。子愚說：怎麼會不相信呢？ 因再舉前問。於是再次提出之前的問題。 女云：戒酒除葷。女子說：戒酒，去除葷腥。 子愚咤曰：亂談亂談。子愚斥責道：胡說八道，胡說八道。 女云：我原說你不信。女子說：我原本就說你不相信。 未幾，子權死。不久，子權去世了。 一日子愚思其兄，忽大哭。有一天，子愚思念他的哥哥，忽然大哭起來。 女在旁大笑。女子在旁邊大笑。 子愚瞋之曰：笑甚麼？子愚生氣地說：笑什麼？ 女云：你哭甚麼？女子說：你哭什麼？ 子愚不顧，又大哭。子愚不理會她，又大哭起來。 女云：丈夫有淚不輕彈。女子說：大丈夫有淚不輕彈。 子愚云：只因未到傷心處。子愚說：只是因為還沒到傷心的地方。 女雙手捶胸云：蒼天蒼天。女子雙手捶胸說：蒼天啊蒼天。 其父故儒者，不甚信佛法。她的父親是位老儒生，不太相信佛法。 嘗為子弟講中庸。曾經為子弟們講解《中庸》。 女問云：道在何處？何謂率性？女子問道：道在哪裡？什麼是率性？ 父云：道在五倫。此五倫者，稟于生初，非從外得。父親說：道在五倫（五倫：君臣、父子、夫婦、兄弟、朋友）。這五倫，是天生就有的，不是從外面得來的。 了此五倫，是謂率性。瞭解了這五倫，就叫做率性。 一有不了，于性有虧，是為外道。有一點不瞭解，對本性就有虧損，這就是外道。 女云：如父言，何故又道：道也者，不可須臾離也，可離，非道也。女子說：如果像父親所說，為什麼又說：道這種東西，不可以片刻離開，可以離開的，就不是道了？ 君
【English Translation】 English version She made a gesture like a bird flapping its wings and said, 'Who do you say I am?' A monk asked, 'What is the meaning of Bodhidharma's coming from the West?' (西來意: Xilai Yi, the meaning of Bodhidharma's coming from the West, referring to the purpose of Bodhidharma's arrival in China or the true essence of Zen Buddhism) The woman said, 'It has already been spoken.' The monk said, 'I want you to say a fresh sentence.' The woman picked up a blade of grass and showed it to him. The monk was speechless. The woman swung her arm and left. A layman asked, 'Is it good to take refuge in Taoism? Is it good to take refuge in Buddhism?' The woman said, 'Buddhism is good.' The layman asked, 'What is good about Buddhism?' The woman said, 'Look behind your head.' After a while, she returned home with her grandmother. Zi Quan (子權) read a passage from her recorded dialogues. It said, 'The opportunity of all Buddhas, the opportunity of the Patriarchs, the opportunity of the arrow's point.' He then asked, 'Are they ultimately three, or one?' The woman said, 'One.' Zi Quan said, 'Clearly three, how can you say one?' The woman said, 'Look carefully at the eyebrows under your feet.' Zi Quan said, 'The eyebrows are on the eyes, why do you say under the feet?' The woman said, 'You look up to the sky with your nostrils, and still don't know.' Her uncle, Zi Yu (子愚), asked, 'What is the original face before parents were born?' She did not answer. Zi Yu pressed her. The woman said, 'It's not that I won't say it, I'm just afraid you won't believe it.' Zi Yu said, 'How could I not believe it?' He then repeated the previous question. The woman said, 'Abstain from alcohol and remove meat.' Zi Yu scolded, 'Nonsense, nonsense.' The woman said, 'I originally said you wouldn't believe it.' Not long after, Zi Quan died. One day, Zi Yu missed his brother and suddenly cried loudly. The woman laughed loudly beside him. Zi Yu angrily said, 'What are you laughing at?' The woman said, 'What are you crying about?' Zi Yu ignored her and cried loudly again. The woman said, 'A man does not shed tears lightly.' Zi Yu said, 'Only because it has not reached the point of heartbreak.' The woman beat her chest with both hands and said, 'Heavens, heavens.' Her father was a former Confucian scholar and did not quite believe in Buddhism. He often lectured his children on the Doctrine of the Mean. The woman asked, 'Where is the Dao? What is following one's nature?' The father said, 'The Dao is in the Five Relationships (五倫: Wulun, the five relationships: ruler and subject, father and son, husband and wife, siblings, friends). These Five Relationships are inherent from birth and not obtained from the outside.' 'Understanding these Five Relationships is called following one's nature.' 'If one does not understand one of them, there is a deficiency in one's nature, and this is an external path.' The woman said, 'If it is as my father says, why does it also say: The Dao is something that cannot be separated from for even a moment; what can be separated from is not the Dao?' Lord
之與臣。父之與子。果能一刻不離否。一刻有離。如何便說不是道。父不能答。女云。父欲求道。須恁取不可離者。畢竟是甚麼。已而和尚遣人至。問近日水牯牛作么生。女云。怎瞞得和尚。逾年。再往問云。向來水牯牛。山僧已知之。此一年內。又作何行業。女云。聖人無兩心。未幾示微疾。索浴。浴已。剃髮。易僧衣冠。登榻危坐。笑謂其父母曰。吾往上方去也。便脫去。年十一(碩揆禪師語錄)。
龔氏
廬州儒家女。正黃旗金光前妻也。光前起身戎伍。不妄淫殺。龔氏少遭兵亂。即歸心大法。日誦佛經。光前亦從而化焉。順治十年。光前從軍福建。與龔氏偕行。過杭州。聞具德和尚說法靈隱。俱往參問。受唸佛法門。十八年還京。駐錢塘江上。光前忽示疾。龔氏欲延醫。光前曰。吾昔與汝親叩靈隱。今正欲作轉身計。求和尚證明耳。何以醫為。龔氏笑曰。不意吾夫乃能若此。遂移寓崇聖庵。命匠造二棺。謂光前曰。公先往。吾徐行矣。光前即合掌而逝。龔氏遣使造靈隱。求和尚為兩人舉火。飯僧修懺者七日。遂屏食飲。晝夜。唱佛名。又七日晡時倦劇。倚棺而寐少頃。瞿然覺曰。時至矣。端坐唸佛。而化(凈土全書)。
徐氏
餘姚人。烏山胡振岳妻也。年四十餘。喪夫。以家事委
【現代漢語翻譯】 現代漢語譯本： 之與臣（君主與臣子）。父之與子（父親與兒子）。果真能一刻也不分離嗎？如果有一刻分離，又如何能說不是道呢？父親不能回答。女兒說：『父親您想要求道，必須抓住那不可分離的東西。』 到底是什麼呢？不久，和尚派人來，問：『近日水牯牛怎麼樣了？』 女兒說：『怎麼能瞞過和尚呢？』 過了一年，再次去問：『向來水牯牛，山僧已經知道了。這一年內，又做了什麼行業呢？』 女兒說：『聖人沒有兩心。』 不久，女兒顯示出輕微的疾病，要求洗浴。洗浴完畢，剃了頭髮，換上僧人的衣帽，登上床榻端正坐好，笑著對她的父母說：『我要往上方去了。』 便去世了，年僅十一歲。（碩揆禪師語錄） 龔氏 廬州（今安徽合肥）儒家之女，正黃旗金光前之妻。金光前出身軍旅，不隨意淫亂殺生。龔氏年少時遭遇戰亂，便歸心佛法，每日誦讀佛經。金光前也隨之受到感化。順治十年（1653年），金光前從軍福建，與龔氏一同前往。路過杭州，聽說具德和尚在靈隱寺說法，二人一同前去參拜請教，接受了唸佛法門。順治十八年（1661年）回到京城，駐紮在錢塘江上。金光前忽然生病，龔氏想要請醫生。金光前說：『我過去與你一同虔誠地拜訪靈隱寺，如今正想要做轉身的打算，求和尚來證明罷了，要醫生做什麼呢？』 龔氏笑著說：『沒想到我的丈夫竟然能這樣。』 於是搬到崇聖庵居住，命工匠做了兩口棺材，對金光前說：『你先走，我隨後就來。』 金光前便合掌去世。龔氏派人前往靈隱寺，請求和尚為兩人舉火（火化），做了七天的飯僧修懺法事。於是停止飲食，日夜唱唸佛號。又過了七天，傍晚時分疲倦至極，靠著棺材睡了一會兒。突然驚醒說：『時間到了。』 端坐唸佛，然後去世。（凈土全書） 徐氏 餘姚人，烏山胡振岳之妻。四十多歲時，丈夫去世，將家事委託給...
【English Translation】 English version: Regarding the relationship between a ruler and his ministers, or a father and his son, can they truly remain inseparable for even a moment? If there is a moment of separation, how can one say it is not the Dao? The father could not answer. The daughter said, 'If you, father, wish to seek the Dao, you must grasp that which cannot be separated.' What exactly is it? Soon after, a monk sent someone to ask, 'How is the water buffalo doing lately?' The daughter said, 'How can I hide it from the monk?' A year later, he asked again, 'I already know about the water buffalo. What kind of work has it been doing this past year?' The daughter said, 'A sage has no divided mind.' Not long after, she showed slight illness, requested a bath. After bathing, she shaved her head, changed into monastic robes, sat upright on the bed, and said with a smile to her parents, 'I am going to the upper realms.' Then she passed away, at the age of eleven. (Sayings of Zen Master Shuo Kui) Gong Shi A Confucian woman from Luzhou (modern Hefei, Anhui province), wife of Jin Guangqian of the Plain Yellow Banner. Jin Guangqian came from a military background and did not indulge in promiscuity or killing. Gong Shi encountered war in her youth and devoted herself to Buddhism, reciting Buddhist scriptures daily. Jin Guangqian was also influenced by her. In the tenth year of Shunzhi (1653 AD), Jin Guangqian went to Fujian with the army, and Gong Shi accompanied him. Passing through Hangzhou, they heard that the monk Ju De was preaching at Lingyin Temple, and they both went to pay their respects and seek guidance, receiving the practice of reciting the Buddha's name. In the eighteenth year of Shunzhi (1661 AD), they returned to the capital and were stationed on the Qiantang River. Jin Guangqian suddenly fell ill, and Gong Shi wanted to call a doctor. Jin Guangqian said, 'I once reverently visited Lingyin Temple with you, and now I intend to make a turning point, seeking the monk's confirmation. What is the use of a doctor?' Gong Shi smiled and said, 'I did not expect my husband to be like this.' So they moved to Chongshan Nunnery and ordered craftsmen to make two coffins, saying to Jin Guangqian, 'You go first, and I will follow.' Jin Guangqian then passed away with his palms together. Gong Shi sent someone to Lingyin Temple, requesting the monk to perform the cremation ceremony for both of them, and held a seven-day feast for monks and repentance ceremony. Then she stopped eating and drinking, chanting the Buddha's name day and night. After another seven days, she was extremely tired in the late afternoon, leaned against the coffin and slept for a while. Suddenly she woke up and said, 'The time has come.' She sat upright, reciting the Buddha's name, and then passed away. (Complete Book of Pure Land) Xu Shi A person from Yuyao, wife of Hu Zhenyue of Wushan. In her forties, her husband passed away, and she entrusted the family affairs to...
諸子。每日晨起盥漱畢。入凈室禮佛。唱阿彌陀佛千聲。如是二十餘年。一日忽謂家人曰。有金童玉女。執持幡蓋。下來迎我。越三日行矣。及三日之夕。集家人與訣。無他言。屬以唸佛而已。端坐而逝(凈土全書)。
張寡婦
常熟人。居小東門外。安貧守節。專持佛號。不擇凈穢。未嘗少閑。以下痢終。遺一破裙。臭不可近。棄之中流。忽見蓮華交發。五色爛然。散佈水面。見者驚異。乃取裙還。送一庵。作佛座前案圍。事在順治間(果報聞見錄)。
陸寡婦
常熟人。年二十。夫亡。持齋唸佛。與人無競。至六十七而終。焚其衫裙。火氣既絕。忽見金光迸出。灰中儼然有佛像在焉。其數十。閭巷聚觀。皆焚香膜拜。事在康熙三年(果報聞見錄)。
楊氏
張秩斯之妻也。父次弁。虞山嚴氏出。嚴家世學佛。故楊氏自幼即歸心大法。既適張。尋禮僧德真。受三歸五戒。斷除愛慾。年二十七。病劇。發願求生西方。室中供接引佛像。高唱佛名。五日。室中聞栴檀香。至七日。瞑目。頃之。見觀音大士謂曰。蓮池種子。已有半功。其半看汝手段。問從何處著力。答云撒手便行。即合掌唱佛。趺坐而逝(續往生集)。
江氏
餘杭嚴讱公繼室也。讱公故云棲弟子。奉
【現代漢語翻譯】 現代漢語譯本 諸位。每天早晨起床洗漱完畢，進入乾淨的房間禮拜佛。唸誦阿彌陀佛一千聲。像這樣持續了二十多年。有一天忽然對家人說：『有金童玉女，拿著幡蓋，下來迎接我。』過了三天就要走了。到了第三天晚上，召集家人告別，沒有其他話，只是囑咐他們唸佛而已。然後端正地坐著去世了（《凈土全書》）。
張寡婦
是常熟人，住在小東門外。安於貧困，堅守節操，專心持唸佛號，不分別乾淨與污穢，從不稍有懈怠。因患痢疾而去世。留下一條破裙子，臭得無法靠近，便丟棄到河中。忽然看見蓮花交相開放，五彩繽紛，散佈在水面上。看見的人都感到驚異，於是把裙子取回來，送到一座庵里，作為佛座前的圍裙。這件事發生在順治年間（1644-1661）（《果報聞見錄》）。
陸寡婦
是常熟人。二十歲時，丈夫去世。她持齋唸佛，與世無爭。活到六十七歲去世。焚燒她的衣衫裙子，火氣剛滅，忽然看見金光迸發出來，灰燼中儼然有佛像在。有數十人，街坊鄰居都來觀看，都焚香膜拜。這件事發生在康熙三年（1664）（《果報聞見錄》）。
楊氏
是張秩斯的妻子。她的父親是次弁，出自虞山嚴氏。嚴家世代學佛，所以楊氏從小就歸心於佛法。嫁給張秩斯后，不久就禮拜僧人德真，受了三歸五戒，斷除了愛慾。二十七歲時，病情嚴重，發願求生西方極樂世界。在房間里供奉接引佛像，高聲唸誦佛名。過了五天，房間里聞到栴檀香。到了第七天，閉上眼睛。一會兒，看見觀音大士對她說：『蓮池的種子，已經有了一半的功德，另一半要看你的手段。』問她從何處著力，回答說：『撒手便行。』於是合掌唸佛，結跏趺坐而去世（《續往生集》）。
江氏
是餘杭嚴讱公的繼室。嚴讱公原是云棲（指云棲寺，位於杭州）的弟子，奉
【English Translation】 English version Disciples. Every morning after washing, they would enter a clean room to worship the Buddha, chanting 'Amitabha' (阿彌陀佛 - Amitabha Buddha) a thousand times. They did this for over twenty years. One day, they suddenly said to their family, 'Golden boys and jade maidens are holding banners and canopies, coming down to welcome me.' They would depart in three days. On the evening of the third day, they gathered their family to bid farewell, saying nothing else but urging them to recite the Buddha's name. Then, they sat upright and passed away (Complete Works on Pure Land).
Widow Zhang
She was from Changshu, living outside the Xiaodong Gate. Content with poverty and upholding her chastity, she single-mindedly chanted the Buddha's name, without discriminating between purity and impurity, never idle for a moment. She passed away from dysentery, leaving behind a tattered skirt that was unbearably foul. It was discarded into the river. Suddenly, lotus flowers were seen blooming in profusion, radiating five colors, scattered across the water's surface. Those who saw it were astonished and retrieved the skirt, sending it to a nunnery to be used as a screen in front of the Buddha's seat. This event occurred during the Shunzhi era (1644-1661) (Records of Retribution).
Widow Lu
She was from Changshu. At the age of twenty, her husband passed away. She observed a vegetarian diet and recited the Buddha's name, without contention with others. She lived to the age of sixty-seven and passed away. Her clothes and skirt were cremated. As the fire subsided, suddenly golden light burst forth, and within the ashes, there was clearly an image of the Buddha. Dozens of people, neighbors from the alleyways, gathered to watch, all burning incense and prostrating in worship. This event occurred in the third year of the Kangxi era (1664) (Records of Retribution).
Yang Shi (楊氏 - Lady Yang)
She was the wife of Zhang Zhisi. Her father was Ci Bian, from the Yan family of Yushan. The Yan family had studied Buddhism for generations, so Yang Shi had devoted herself to the Dharma since childhood. After marrying Zhang, she soon paid respects to the monk Dezhen and received the Three Refuges and Five Precepts, cutting off desires and attachments. At the age of twenty-seven, she became seriously ill and vowed to be reborn in the Western Pure Land. She enshrined an image of the Amitabha Buddha (接引佛 - the Buddha who welcomes souls to the Pure Land) in her room and chanted the Buddha's name loudly. After five days, the fragrance of sandalwood was smelled in the room. On the seventh day, she closed her eyes. A moment later, she saw the Bodhisattva Guanyin (觀音大士 - Avalokiteśvara) say to her, 'The seeds of the lotus pond already have half the merit; the other half depends on your means.' She asked where to exert effort, and replied, 'Let go and proceed.' Then, she joined her palms, chanted the Buddha's name, and passed away in a lotus position (Continued Records of Rebirth).
Jiang Shi (江氏 - Lady Jiang)
She was the second wife of Yan Ren'gong of Yuhang. Yan Ren'gong was originally a disciple of Yunqi (云棲 - referring to Yunqi Temple, located in Hangzhou), and followed
西方之教。江氏自歸嚴。奉教甚篤。雞鳴起。跪佛前唱佛千聲。次及諸經咒。凡爇香炳燭盥飲之事。胥自為之。不以役侍婢。康熙七年三月六日晨課畢。俄而體憊。復就寢移時。忽大聲曰。觀世音菩薩來矣。趣具湯洗沐畢。就枕而逝。及殮。顏色紅潤。手足柔軟。若委蛻者然。(凈土全書)。
超一子者
揚州殷氏女也。早寡。掩關學道。三年坐蛻。遺詩偈一卷。其一詩云。靜中無個事。反覆弄虛空。地老天荒后。魂飛魄喪中。有師開道統。無法度愚蒙。忽底虛空碎。夕陽依舊紅。又有看花詩云。土來澆灌水來栽。顛倒工夫任我來。滿院春風花自語。不將顏色向人開(池北偶談)。
胡氏
杭州潘生妻也。生故長齋。既婚。胡氏亦長齋。未幾。生疾卒胡氏屏棄華飾。日惟買豆腐一錢啖之。䖍奉觀音大士。晨夕梵誦。為女紅。得錢輒以施僧。禮靈峰寺僧為弟子。年四十一。預置一龕。其年六月既望。移龕至家。具香湯。浴畢。入龕趺坐。手拈香三炷。請靈峰僧為舉火。俄頃火及龕。頂出五色光。香氣四達。男女送者數百人。莫不嘆異。事在康熙三十年(曠園雜誌)。
徐太宜人
錢塘徐浩軒之母也。平生奉佛甚謹。誦西方佛名。繪像為圖。旁累數千圈。記所誦數。每一圖畢。即納
【現代漢語翻譯】 現代漢語譯本 西方之教。江氏嫁給歸嚴后，虔誠地信奉佛教。每天雞鳴時分便起床，跪在佛前唸誦千聲佛號，然後是各種經文和咒語。凡是燒香、點蠟燭、盥洗等事宜，都親自去做，不讓侍女代勞。康熙七年（公元1668年）三月初六早晨，做完早課後，忽然感到身體疲憊，又去睡了一會兒。忽然大聲說：『觀世音菩薩（Avalokiteśvara，菩薩名）來了！』急忙準備湯水洗浴完畢，便躺下逝世了。等到入殮時，臉色紅潤，手腳柔軟，好像是脫殼而去一般。（《凈土全書》）
超一子
是揚州殷氏的女兒。早年守寡，閉門學道。三年後坐化。留下一卷詩偈，其中一首詩寫道：『靜中無個事，反覆弄虛空。地老天荒后，魂飛魄喪中。有師開道統，無法度愚蒙。忽底虛空碎，夕陽依舊紅。』還有一首看花詩寫道：『土來澆灌水來栽，顛倒工夫任我來。滿院春風花自語，不將顏色向人開』（《池北偶談》）。
胡氏
是杭州潘生的妻子。潘生去世后長期吃齋。結婚後，胡氏也開始長期吃齋。不久，潘生因病去世，胡氏便屏棄華麗的裝飾，每天只買一文錢的豆腐來吃。虔誠地供奉觀音大士（Avalokiteśvara，菩薩名），早晚唸誦經文。做些女紅，得到錢就用來佈施給僧人。拜靈峰寺的僧人為師。四十一歲時，預先準備好一個龕。那年六月十六，將龕移到家中，準備好香湯，洗浴完畢，進入龕中跏趺而坐，手裡拿著三炷香。請靈峰寺的僧人為她點火。一會兒，火燒到龕，從頭頂冒出五色光芒，香氣四處飄散。前去送行的人有幾百人，無不驚歎稱奇。這件事發生在康熙三十年（公元1691年）（《曠園雜誌》）。
徐太宜人
是錢塘徐浩軒的母親。平生信奉佛教非常虔誠，唸誦西方佛名。繪製佛像作為圖畫，旁邊累積畫了幾千個圈，用來記錄所念誦的次數。每畫完一幅圖，就收起來。
【English Translation】 English version The Western Teaching. After Jiang married Gui Yan, she devoutly believed in Buddhism. She would rise at the crowing of the rooster, kneel before the Buddha and chant the Buddha's name a thousand times, followed by various sutras and mantras. She personally took care of all matters such as burning incense, lighting candles, and washing, not relying on servants. On the sixth morning of the third month of the seventh year of Kangxi (1668 AD), after finishing her morning practice, she suddenly felt tired and went back to sleep for a while. Suddenly, she exclaimed loudly, 'Avalokiteśvara (Guanshiyin Pusa, name of a Bodhisattva) is coming!' She hurriedly prepared water for bathing, and after bathing, she lay down and passed away. When she was prepared for burial, her complexion was rosy and her limbs were soft, as if she had shed her mortal coil. (Complete Works on Pure Land)
Chao Yizi
Was the daughter of the Yin family of Yangzhou. She became a widow early and secluded herself to study the Dao. After three years, she passed away in a seated posture. She left behind a volume of poems and verses, one of which reads: 'In stillness, there is nothing to do, repeatedly playing with emptiness. After the earth grows old and the heavens wither, in the midst of the soul's flight and the spirit's dissipation. A teacher opens the lineage of the Dao, without a way to save the ignorant. Suddenly, the bottom of emptiness shatters, and the setting sun is still red.' There is also a poem about viewing flowers that reads: 'Soil comes to water and water comes to plant, I come to reverse the effort. The spring breeze fills the courtyard, and the flowers speak for themselves, not showing their colors to people' (Notes from the North of the Pond).
Madam Hu
Was the wife of Pan Sheng of Hangzhou. After Pan Sheng passed away, she observed a long-term vegetarian diet. After marriage, Madam Hu also began to observe a long-term vegetarian diet. Not long after, Pan Sheng died of illness, and Madam Hu abandoned her luxurious adornments, buying only a penny's worth of tofu to eat each day. She devoutly worshipped Avalokiteśvara (Guanshiyin Dashi, name of a Bodhisattva), chanting scriptures morning and evening. She did needlework, and used the money she earned to make offerings to monks. She took a monk from Lingfeng Temple as her teacher. At the age of forty-one, she prepared a niche in advance. On the sixteenth day of the sixth month of that year, she moved the niche to her home, prepared fragrant water, bathed, and entered the niche in a lotus position, holding three incense sticks in her hand. She asked a monk from Lingfeng Temple to light the fire for her. After a while, the fire reached the niche, and five-colored lights emerged from the top of her head, and the fragrance spread everywhere. Hundreds of men and women came to see her off, and all were amazed and astonished. This event occurred in the thirtieth year of Kangxi (1691 AD) (Miscellaneous Records from the Wilderness Garden).
Madam Xu Tai
Was the mother of Xu Haoxuan of Qiantang. Throughout her life, she was very devout in her devotion to Buddhism, reciting the name of the Buddha of the Western Paradise. She drew images of the Buddha as pictures, accumulating thousands of circles beside them to record the number of times she had recited. Each time she finished a picture, she would put it away.
黃布囊中。如是數歲。康熙三十四年卒。卒之日。家人焚囊于盆。忽聞盆內爆然。視之見五色光起。布成緇色。其上現樓閣欄楯。重疊周匝。中涌蓮華數十。華上各有一佛。合掌趺坐。復現諸天女。恭敬圍繞。一一皆如粉色畫本。見者莫不驚歎。明日。掇灰。視囊背所現諸形象。與囊面無異。惟佛后又有一老母。執拂隨行。浩軒為之記如此(信徴錄)。
王氏
吳江。費元亮之母也。中年喪夫。信奉佛法。喜佈施。子元亮。中歲無子。王氏詣杭州天竺。禱于觀世音。遂有子。晚以家事委子婦。屏居一室。自㸑為食。留田四。百畝。收其所入。以供施予。常苦不足。有來乞者。雖乏少。必有以濟之。或探其囊以去。亦弗問也。時𢹂杖至門首。鄉鄰老婦輒近前訴所苦。王氏時脫簪珥為助。年九十二。歲除得疾。語人曰。明朝是元日。不可令兒孫輩有哭泣聲。過是日可矣。及元日。既夕。沐浴更衣。方二鼓。諸眷屬圍繞。王氏命啟窗云。空中幡蓋降臨。吾其行矣。遂取唸佛珠繫頸。稱阿彌陀佛數聲而逝。事在乾隆十二年(此傳至末皆聞見所及可徴信者)。
淩氏
法名善益。吳人張廷表之妻也。母葉氏。長齋四十年。禮古潭和尚為師。日拜大方廣佛華嚴經週而復始者三。年八十一。夢羅漢現金色身
【現代漢語翻譯】 黃布囊中。如此過了幾年。康熙三十四年（1695年）去世。去世之日，家人在盆中焚燒布囊。忽然聽到盆內發出爆裂聲，看去只見五色光芒升起，布變成了緇色。其上顯現樓閣欄楯，重重疊疊環繞四周，中間涌出蓮花數十朵，每朵蓮花上各有一尊佛，合掌趺坐。又顯現諸天女，恭敬地圍繞著。每一位都像粉色畫本一樣。見到的人沒有不驚歎的。第二天，撿拾灰燼，看布囊背面所顯現的各種形象，與布囊正面沒有差異。唯獨佛后又有一位老母，拿著拂塵跟隨。浩軒為此記錄如此（信徴錄）。
王氏
吳江人，是費元亮（人名）的母親。中年喪夫，信奉佛法，喜歡佈施。兒子費元亮，中年沒有兒子。王氏前往杭州天竺（地名），向觀世音（菩薩名）祈禱，於是有了兒子。晚年將家事委託給兒媳，獨自居住在一個房間里，自己燒火做飯。留下田地四百畝，收取田地的收入，用來供養佈施。常常苦於不夠用。有來乞討的人，即使缺少，也必定會盡力幫助。或者有人探取她的口袋拿走東西，她也不過問。時常拄著枴杖到門口，鄉鄰老婦常常上前訴說自己的苦處。王氏時常脫下簪子耳環來幫助她們。九十二歲時，過年時得了疾病，告訴別人說：『明天是元日（正月初一），不可以讓兒孫輩有哭泣的聲音。過了這一天就可以了。』等到元日，傍晚，沐浴更衣，在二更時分，各位眷屬圍繞在身邊，王氏命人打開窗戶說：『空中幡蓋降臨，我將要走了。』於是拿起唸佛珠繫在頸上，稱念阿彌陀佛（佛名）數聲而逝。這件事發生在乾隆十二年（1747年）（這個傳記到最後都是聞見所及可以考證相信的）。
淩氏
法名善益，是吳地人張廷表（人名）的妻子。她的母親葉氏，長期吃齋四十年，拜古潭和尚（人名）為師。每天拜大方廣佛華嚴經，週而復始地拜三遍。八十一歲時，夢見羅漢顯現金色身。
【English Translation】 In a yellow cloth bag. It was like this for several years. He passed away in the thirty-fourth year of the Kangxi reign (1695). On the day of his death, his family burned the bag in a basin. Suddenly, a cracking sound was heard from within the basin. Upon looking, five-colored lights were seen rising, and the cloth turned black. On it appeared pavilions and railings, layered and encircling all around, with dozens of lotuses emerging from the center. On each lotus sat a Buddha, palms together in the lotus position. Furthermore, celestial maidens appeared, respectfully surrounding them. Each one was like a painting in pastel colors. Those who saw it were all amazed and sighed. The next day, when collecting the ashes, the various images that appeared on the back of the bag were no different from those on the front. Only behind the Buddha was there an old woman, holding a whisk and following along. Hao Xuan recorded it as such (Xin Zheng Lu).
The Wang Family
From Wujiang, she was the mother of Fei Yuanliang (person's name). She lost her husband in middle age and devoted herself to Buddhism, enjoying giving alms. Her son, Fei Yuanliang, had no children in middle age. Madam Wang went to Tianzhu (place name) in Hangzhou and prayed to Guanshiyin (Bodhisattva's name), and then she had a son. In her later years, she entrusted the family affairs to her daughter-in-law, secluded herself in a room, and cooked her own meals. She kept four hundred mu of land, collecting its income to provide for almsgiving. She often lamented that it was not enough. When beggars came, even if she had little, she would always try to help them. Sometimes people would reach into her bag and take things away, and she would not ask about it. She often went to the front of the gate with a cane, and the old women of the neighborhood would often come forward to tell her their troubles. Madam Wang would often take off her hairpins and earrings to help them. At the age of ninety-two, she fell ill during the New Year. She told people, 'Tomorrow is Yuanri (the first day of the lunar year), and my children and grandchildren must not be allowed to cry. After this day, it will be alright.' When Yuanri arrived, in the evening, she bathed and changed her clothes. At the second watch, all her relatives surrounded her. Madam Wang ordered the window to be opened and said, 'Banners and canopies are descending from the sky, and I am about to depart.' Then she took a string of prayer beads, put it around her neck, and chanted Amitabha (Buddha's name) several times before passing away. This event occurred in the twelfth year of the Qianlong reign (1747) (This biography, until the end, is based on what has been heard and seen and can be verified and believed).
The Ling Family
Her Dharma name was Shanyi. She was the wife of Zhang Tingbiao (person's name) from Wu. Her mother, Madam Ye, had been a vegetarian for forty years and took the Venerable Gutan (person's name) as her teacher. She prostrated to the Avatamsaka Sutra (Dafangguangfo Huayan Jing) three times a day, repeatedly. At the age of eighty-one, she dreamed of an Arhat appearing in a golden body.
。遂逝。淩氏年四十餘。亦長齋。禮古潭為師。日夜六時行大悲懺法。拜華嚴經凡再周。常以五更起。入佛堂。廷表為煮湯果餉之。晚而專誦大悲咒阿彌陀佛號。求生西方。一日見觀音大士現像。遂示疾。謂其女曰。佛光滿室。吾其行矣。遂逝。年六十九。事在乾隆三十四年。女適朱氏。奉法亦䖍。課法華經。持西方佛號。其家人多從而化焉。
余媼
徐州宗氏女。昭月和尚之母也。和尚既主揚州高旻寺。迎媼至寺。辟一室居之。媼初入室。思家頗切。與和尚言。輒道家事。和尚為說苦空無常無我之法。勸母一心念佛。求生西方。弗省。和尚遂匿弗見。媼召之亦弗往。媼無可奈何。遂勉強持佛名。苦不能繼。居三年。稍益熟。遂發深信心。受菩薩戒。晨夕禮拜甚䖍。和尚往見媼。問頗思家否。媼曰。唸佛好。不思家也。一日。坐庭前。面塔唱佛名。忽心開。見金色世界。光耀無際。墻璧樹林。廓然摧滅。媼大喜。踴身即之。倏無所睹。自此六根悄然。動靜起居。不生二念。久之。夢至一人家。有婦坐草。媼驚曰。何為至此。吾方求生西方。八胎出胎。大可畏也。急走出。瞿然而覺。晨起以告和尚曰。吾生緣殆盡矣。其為我集僧唱佛名。送我西行。從之。遂西向坐逝。事在乾隆二十七年。
謝貞女者
【現代漢語翻譯】 現代漢語譯本：於是就去世了。淩氏年齡四十多歲，也長期吃齋，以古潭為師，日夜六時行大悲懺法，拜華嚴經凡兩週。常常在五更時起床，進入佛堂，她的丈夫廷表為她煮湯和水果供養。晚上就專心誦唸大悲咒和阿彌陀佛名號，求生西方極樂世界。有一天，她看見觀音大士顯現，於是就表示自己生病了，對她的女兒說：『佛光滿屋，我快要走了。』於是就去世了，享年六十九歲。這件事發生在乾隆三十四年（1769年）。她的女兒嫁給了朱氏，信奉佛法也很虔誠，每天誦讀法華經，持念西方阿彌陀佛名號，她的家人大多都跟隨她而信奉佛教。
余媼（yú ǎo）
是徐州宗氏的女兒，昭月和尚（zhāo yuè hé shàng）的母親。昭月和尚擔任揚州高旻寺（yáng zhōu gāo mín sì）的住持后，迎接他的母親到寺廟居住，專門闢出一間房間給她。余媼剛進入寺廟時，思念家鄉非常迫切，和昭月和尚說話，總是說家裡的事情。昭月和尚為她說苦、空、無常、無我之法，勸母親一心念佛，求生西方極樂世界，余媼聽不進去。昭月和尚於是躲起來不見她，余媼叫他也不去。余媼無可奈何，於是勉強持唸佛名，但堅持不下去。住了三年，稍微熟練了一些，於是生起深深的信心，受了菩薩戒。早晚禮拜非常虔誠。昭月和尚去看望余媼，問她是否還思念家鄉，余媼說：『唸佛很好，不想家了。』有一天，她坐在庭院前，面對佛塔唱唸佛名，忽然心開了，看見金色的世界，光芒耀眼無邊無際，墻壁樹林，完全摧毀消失。余媼非常高興，跳起身想要過去，忽然什麼也看不見了。從此六根清凈，動靜起居，不生起第二個念頭。過了很久，她夢見到了一個人的家裡，有個婦人在生產。余媼驚恐地說：『為什麼到這裡來？我正在求生西方極樂世界，八胎出胎，太可怕了。』急忙跑出去，突然醒了過來。早上起來把這件事告訴昭月和尚說：『我這一生的緣分大概要盡了。請你為我召集僧人唱唸佛名，送我往生西方。』昭月和尚聽從了她。於是余媼面向西方坐著去世了，這件事發生在乾隆二十七年（1762年）。
謝貞女（xiè zhēn nǚ）
【English Translation】 English version: Thereupon, she passed away. Madam Ling was in her forties, and she also observed a long-term vegetarian diet. She took Gutan (古潭, a Buddhist monk's name) as her teacher and practiced the Great Compassion Repentance Dharma six times a day and night. She prostrated to the Avatamsaka Sutra twice. She often got up at the fifth watch (around 3-5 am) and entered the Buddha hall. Her husband, Tingbiao (廷表), cooked soup and fruit for her as offerings. In the evening, she devoted herself to reciting the Great Compassion Mantra and the name of Amitabha Buddha, seeking rebirth in the Western Pure Land. One day, she saw the manifestation of Avalokiteśvara Bodhisattva. Then, she indicated that she was ill and said to her daughter, 'The Buddha's light fills the room; I am about to depart.' Thereupon, she passed away at the age of sixty-nine. This event occurred in the thirty-fourth year of the Qianlong (乾隆) reign (1769). Her daughter married into the Zhu family and was also devout in her faith. She studied the Lotus Sutra and chanted the name of the Western Buddha. Many members of her family followed her and converted to Buddhism.
Madam Yu (余媼)
She was the daughter of the Zong family of Xuzhou and the mother of Monk Zhaoyue (昭月和尚). After Monk Zhaoyue became the abbot of Gaomin Temple (高旻寺) in Yangzhou, he welcomed his mother to live in the temple and set aside a room for her. When Madam Yu first entered the temple, she missed her home very much. When she spoke to Monk Zhaoyue, she always talked about family matters. Monk Zhaoyue explained to her the Dharma of suffering, emptiness, impermanence, and non-self, and encouraged his mother to single-mindedly recite the Buddha's name and seek rebirth in the Western Pure Land, but she did not listen. Monk Zhaoyue then hid himself and did not see her. Madam Yu called for him, but he did not go. Madam Yu had no choice but to reluctantly chant the Buddha's name, but she could not persist. After living there for three years, she became a little more familiar with it and developed deep faith. She received the Bodhisattva precepts. She prostrated and worshiped very devoutly morning and evening. Monk Zhaoyue went to see Madam Yu and asked her if she still missed her home. Madam Yu said, 'Reciting the Buddha's name is good; I don't miss home anymore.' One day, she sat in front of the courtyard, facing the pagoda and chanting the Buddha's name. Suddenly, her mind opened, and she saw a golden world, with boundless and dazzling light. The walls, trees, and forests were completely destroyed and disappeared. Madam Yu was overjoyed and jumped up to go there, but suddenly she could see nothing. From then on, her six senses were quiet, and in her movements and stillness, she did not give rise to a second thought. After a long time, she dreamed that she had arrived at someone's house, and there was a woman giving birth. Madam Yu exclaimed in alarm, 'Why have I come here? I am seeking rebirth in the Western Pure Land; being born from the womb is very frightening.' She hurriedly ran out and suddenly woke up. In the morning, she told Monk Zhaoyue about this and said, 'My karmic connection to this life is probably coming to an end. Please gather monks to chant the Buddha's name for me and send me to the West.' Monk Zhaoyue followed her wishes. Thereupon, Madam Yu sat facing west and passed away. This event occurred in the twenty-seventh year of the Qianlong (乾隆) reign (1762).
Virgin Xie (謝貞女)
長洲諸生謝有輝之女也。字同縣顧長源。貞女年十八。而長源夭。泣涕請于父母。愿歸婿家。父母從其請。遂往。八門拜繼姑。行廟見禮。既殮成服。自是長齋奉。佛日有程課。布衣操作以度朝夕。繼姑授之田二十四畝。辭曰。吾家兩世喪未葬。叔年幼。請以為公田。從之。已而會田所入。佐以私財。葬舅姑與其夫而撫叔之子為己子。乾隆十一年 詔旌其門至年七十生日。其子欲延賓為壽。不許尋得疾。臥床月餘。忽語其子曰。治後事。后三日逝矣。及期。盥沐令侍者焚香佛前。合掌稱西方佛號而終。事在乾隆二十九年。
顧天瑞妻陸氏
蘇州城西大村人也。天瑞中年長齋。偕里中翁媼爲念佛會。陸氏亦長齋。日課佛名甚䖍。年六十三。得微疾。預知將終。沐浴易衣就寢。其姒俞氏別室居。夜半。忽聞陸氏遙語云。吾先去。姆早晚好來也。俞氏亟遣子視之。逝矣。俞氏故長齋。修凈業。居半載。無疾而逝。年七十二。天瑞后數年。別諸親故。沐浴唱佛名。亦無疾而逝。天瑞歿時在乾隆三十五年。其鄰金南溟親見之。為予道其事。
曹氏
常州柏萬安之母也。年六十四。病熱。萬安自蘇州馳歸。視母氣已絕。唯胸前微溫。家人治棺衾悉具。萬安悲慟。禱于白衣大士。誦白衣咒一萬二千
【現代漢語翻譯】 現代漢語譯本 長洲（地名，今江蘇蘇州）的諸生謝有輝的女兒。許配給同縣的顧長源。貞女十八歲時，顧長源去世。她哭著向父母請求，希望能到夫家去。父母同意了她的請求，於是她前往夫家。在八門拜見了繼婆婆，行了廟見之禮。安葬完畢穿上喪服后，她就開始長期齋戒奉佛，每日都有功課。身穿粗布衣裳，辛勤勞作度日。繼婆婆分給她田地二十四畝，她推辭說：『我家兩代人的喪事還未安葬，小叔子年紀還小，請把這些田地作為公田吧。』繼婆婆聽從了她的意見。之後，她將田地收入，加上自己的私房錢，安葬了公婆和丈夫，並且撫養小叔子的兒子作為自己的兒子。乾隆十一年（1746年），朝廷下詔表彰她的門第。到了七十歲生日時，她的兒子想要宴請賓客為她祝壽，她沒有允許。不久后得了疾病，臥床一個多月。忽然告訴她的兒子說：『準備後事吧，三天後我就要走了。』到了那天，她洗漱完畢，讓侍女在佛前焚香，合掌稱念西方佛號而終。這件事發生在乾隆二十九年（1764年）。
顧天瑞妻陸氏
是蘇州城西大村人。顧天瑞中年開始長期齋戒，與鄉里的老翁老嫗組成唸佛會。陸氏也長期齋戒，每日虔誠地念誦佛號。六十三歲時，得了輕微的疾病，預知自己將要去世。沐浴更衣后就寢。她的姒（丈夫的嫂子或弟媳）俞氏住在別的房間。半夜，忽然聽到陸氏在遠處說：『我先走了，姆（蘇州方言，婆婆）早晚也要來啊。』俞氏急忙派兒子去看她，已經去世了。俞氏本來就長期齋戒，修習凈土法門。過了半年，無疾而終，享年七十二歲。顧天瑞在幾年后，與親朋好友告別，沐浴唱唸佛號，也無疾而終。顧天瑞去世時在乾隆三十五年（1770年）。他的鄰居金南溟親眼所見，為我講述了這件事。
曹氏
是常州柏萬安的母親。六十四歲時，得了熱病。柏萬安從蘇州趕回家，看到母親已經斷氣，只有胸前還有一絲溫暖。家人準備好了棺材和壽衣等喪葬用品。柏萬安悲痛欲絕，向白衣大士（觀音菩薩的化身）祈禱，誦唸白衣咒一萬二千遍。
【English Translation】 English version She was the daughter of Xie Youhui, a student from Changzhou (a place name, now Suzhou, Jiangsu). She was betrothed to Gu Changyuan from the same county. The chaste woman was eighteen years old when Gu Changyuan passed away. Weeping, she pleaded with her parents, wishing to go to her husband's home. Her parents granted her request, and so she went. She paid respects to her step-mother-in-law at the Eight Gates and performed the temple visitation ceremony. After the burial was completed and she donned mourning clothes, she began a long-term vegetarian diet and devoted herself to Buddhism, with daily assigned tasks. She wore coarse cloth and worked diligently to make a living. Her step-mother-in-law gave her twenty-four mu of land, but she declined, saying, 'Our family's funerals for two generations have not yet been taken care of, and my younger brother-in-law is still young. Please let this land be used as public land.' Her step-mother-in-law agreed. Later, she used the income from the land, along with her own private money, to bury her parents-in-law and her husband, and raised her younger brother-in-law's son as her own. In the eleventh year of Qianlong (1746), the imperial court issued an edict to commend her family. When she reached her seventieth birthday, her son wanted to host a banquet to celebrate her birthday, but she refused. Soon after, she fell ill and was bedridden for more than a month. Suddenly, she told her son, 'Prepare for my funeral, for I will be leaving in three days.' On that day, she washed and dressed, had a servant burn incense before the Buddha, and, with her palms together, chanted the name of the Western Buddha and passed away. This event occurred in the twenty-ninth year of Qianlong (1764).
Lu, wife of Gu Tianrui
She was from Dacun Village, west of Suzhou City. Gu Tianrui began a long-term vegetarian diet in middle age and formed a Buddha-recitation society with the elderly men and women in the village. Lu also observed a long-term vegetarian diet and recited the Buddha's name with great sincerity every day. At the age of sixty-three, she contracted a minor illness and knew in advance that she was about to die. She bathed, changed her clothes, and went to bed. Her sister-in-law (husband's brother's wife) Yu lived in a separate room. In the middle of the night, Yu suddenly heard Lu speaking from afar, saying, 'I am leaving first, Mother (Suzhou dialect for mother-in-law) will come sooner or later.' Yu hurriedly sent her son to check on her, but she had already passed away. Yu had originally observed a long-term vegetarian diet and practiced the Pure Land Dharma. Half a year later, she passed away without illness at the age of seventy-two. Gu Tianrui, several years later, bid farewell to his relatives and friends, bathed, chanted the Buddha's name, and also passed away without illness. Gu Tianrui passed away in the thirty-fifth year of Qianlong (1770). His neighbor, Jin Nanming, witnessed it personally and told me about it.
Cao
She was the mother of Bai Wan'an from Changzhou. At the age of sixty-four, she fell ill with a fever. Bai Wan'an rushed home from Suzhou and saw that his mother had already stopped breathing, with only a slight warmth remaining in her chest. The family prepared the coffin, shroud, and other funeral supplies. Bai Wan'an was overcome with grief and prayed to the White-Robed Great Being (a manifestation of Avalokiteśvara Bodhisattva), reciting the White-Robed Mantra twelve thousand times.
。愿減己壽一紀以益母。涕淚並下。其明日。索飲。閱數日。病起。言始死時。為兩吏所引。歷土地城隍諸司。尋詣東嶽府。府君言。汝有子。為汝誠禱。仗大士力。貸汝死。命吏引出放還。萬安遂勤母修凈業。除一室。供佛像。曹氏遂長齋。日以初中後分入室。掏數珠。誦西方佛名輒千萬計。居十二年。年七十六。九月既望。晨興。謂其子曰。吾將去矣。可召諸親屬為別。明日親屬畢至。曹氏悉與款語。戒諸子女。臨去明勿哭。日飲湯四五盞。至第三日昧旦。起坐。洗沐畢。易衣就枕而逝。事在乾隆三十三年。
楊媼
杭州人。居北門外石灰壩。年五十餘。得風疾。僵臥。呻吟徹晝夜。有旅亭師者。自京師還天目。過其居其子為設齋。請入視母。媼頻顣曰。病甚。師莫有好方能愈我否。師曰。有之。恐汝不肯服耳。媼曰。誠有之。安肯不服。師曰病從身起。身從假合。汝能捨身。病自去矣。媼曰。捨身奈何。師曰。汝但將身放下。一心西向。繫念阿彌陀佛。阿彌陀佛是大醫王。能除一切眾生之病。但能至誠唸佛者。阿彌陀佛。自來救汝。媼曰。佛果來乎。師曰。來。但患汝念不切耳。既別去。媼遂持佛名。默觀西方。日益懇至。居五月。語其子曰。阿彌陀佛至矣四日後。吾當西歸。為我請旅亭師作別。
【現代漢語翻譯】 現代漢語譯本： 他願意減少自己十二年的壽命來增加母親的壽命，眼淚鼻涕一起流下。第二天，他要了些水喝。過了幾天，病就好了。他說剛死的時候，被兩個官吏帶走，走遍了土地、城隍等各部門，最後到了東嶽府。東嶽府君說，『你有兒子，為你誠心祈禱，仰仗大士（菩薩的尊稱）的力量，寬恕了你的死罪，』命令官吏帶他出來放還。萬安於是勤奮地幫助母親修行凈業，清理出一間屋子，供奉佛像。曹氏於是長期吃素，每天以初、中、后三個時段進入房間，撥動念珠，唸誦西方佛名常常以千萬計。住了十二年，七十六歲。九月十六（既望），早晨起來，對他的兒子說，『我就要走了，可以召集各位親屬來告別。』第二天親屬都到齊了，曹氏和他們一一親切地說話，告誡各位子女，臨走時不要哭。每天喝四五碗湯，到第三天黎明時分，起床坐好，洗漱完畢，換好衣服，躺在枕頭上就去世了。這件事發生在乾隆三十三年（1768年）。
楊媼（老婦人的尊稱）
杭州人，住在北門外的石灰壩。五十多歲，得了風疾，全身僵硬地躺著，呻吟整天整夜。有個旅亭師父，從京師回到天目山，路過她家，她的兒子為他準備了齋飯，請他進去看望母親。楊媼不停地皺著眉頭說，『病得很重，師父您有沒有什麼好辦法能治好我呢？』師父說，『有，恐怕你不肯服從罷了。』楊媼說，『如果真有，怎麼會不肯服從呢？』師父說，『病從自身而起，自身又是虛假結合而成。你如果能捨棄自身，病自然就會好。』楊媼說，『捨棄自身該怎麼做呢？』師父說，『你只要將身心放下，一心向西，繫念阿彌陀佛（西方極樂世界的教主）。阿彌陀佛是大醫王，能解除一切眾生的疾病。只要能至誠唸佛的人，阿彌陀佛，自然會來救你。』楊媼說，『佛果真會來嗎？』師父說，『會來，只怕你念得不夠懇切罷了。』說完就告別離開了。楊媼於是持唸佛名，默默觀想西方極樂世界，日益懇切至誠。過了五個月，她對兒子說，『阿彌陀佛要來了，四天後，我就要往生西方極樂世界了。為我請旅亭師父來作最後的告別。』
【English Translation】 English version: He wished to shorten his own life by twelve years to extend his mother's. Tears and mucus streamed down his face. The next day, he asked for a drink. After several days, he recovered from his illness. He said that when he had just died, he was led by two officers, passing through the departments of the local earth god, the city god, and others, eventually reaching the Eastern Peak Palace. The Lord of the Eastern Peak Palace said, 'You have a son who sincerely prayed for you, relying on the power of the Great Being (a respectful title for Bodhisattvas), granting you a reprieve from death.' He ordered the officers to release him and send him back. Thereupon, Wan'an diligently helped his mother cultivate pure karma, clearing out a room to enshrine Buddhist images. Cao Shi then became a long-term vegetarian, entering the room in the early, middle, and late parts of the day, counting prayer beads, and reciting the name of the Buddha of the Western Paradise often tens of millions of times. After living for twelve years, at the age of seventy-six, on the sixteenth day of the ninth month (the day after the full moon), she arose in the morning and said to her son, 'I am about to depart. You may summon all the relatives to say farewell.' The next day, all the relatives arrived, and Cao Shi spoke kindly to each of them, admonishing all her children not to cry at her departure. She drank four or five bowls of soup each day, and on the dawn of the third day, she got up, sat upright, washed and bathed, changed her clothes, lay down on her pillow, and passed away. This event occurred in the thirty-third year of the Qianlong reign (1768).
Old Woman Yang
A native of Hangzhou, she lived in Shihui Dam outside the North Gate. In her fifties, she contracted wind disease, lying stiff and moaning day and night. A traveling monk from Lutingsi Temple, returning from the capital to Tianmu Mountain, passed by her house. Her son prepared a vegetarian meal for him and invited him to see his mother. Old Woman Yang frowned repeatedly and said, 'My illness is severe. Do you, Master, have any good remedy to cure me?' The monk said, 'I do, but I fear you may not be willing to take it.' Old Woman Yang said, 'If there truly is one, how could I not be willing to take it?' The monk said, 'The illness arises from the body, and the body is a false composite. If you can relinquish the body, the illness will naturally go away.' Old Woman Yang said, 'How does one relinquish the body?' The monk said, 'You need only put down your body and mind, wholeheartedly face west, and focus your thoughts on Amitabha Buddha (the lord of the Western Pure Land). Amitabha Buddha is the Great Physician King, who can remove the illnesses of all sentient beings. As long as one can sincerely recite the Buddha's name, Amitabha Buddha will come to save you.' Old Woman Yang said, 'Will the Buddha truly come?' The monk said, 'He will come, but I fear your recitation is not earnest enough.' After saying goodbye and leaving, Old Woman Yang then held onto the Buddha's name, silently contemplating the Western Paradise, becoming increasingly earnest and sincere. After five months, she said to her son, 'Amitabha Buddha is coming. Four days from now, I shall be reborn in the Western Paradise. Please invite the traveling monk from Lutingsi Temple to bid me a final farewell.'
師時在天目。不至。及期。別請僧十人。共唱佛名。媼起坐。向西而化。事在乾隆三十六年。
施貞女者
吳縣人。年十餘。喪父依母兄以居。好清凈。不樂有家。木瀆有王氏者。兄弟三人俱好道。事純陽真人謹。嘗構乙雲山房。習長生術。其少者曰志曾。既長。亦不願娶。其兄強為擇婦。得貞女焉。居二年。志曾歿。時貞女年二十。未嫁也。訃聞。遂毀容變服。長齋奉佛。習女紅自活。居六年。聞其姑卒。遂肩輿入王家。哭拜。成服。頃之復還兄居。又八年。始辭兄詣王家。辟老屋三間。自㸑為食。日常扃戶。家中人時聞經聲。罕睹其面。歲余有疾。其兄省之。貞女謂曰。兄少住吾將行矣。已而疾少間。家人為好語慰之。貞女曰。吾不復過今日矣。頃之。遂逝。年三十七。事在乾隆四十一年。
陶善
字慶餘。予兄子希洛婦也。父馮翼。長洲貢生。母馮氏。奉佛甚䖍。善年十餘。從學于吳江任純仁。穎敏。善強記。通等韻之學。為詩。語多秀出。與妹仁同塾。晨夕酬倡。家有別墅在。靈巖山下。因園為墳。春秋祭畢。輒留旬日。性愛蕭寂。遇佳山水。一往有遺世志。時見於詩。妹仁。字無錫嵇氏。婿夭。復許他氏。仁聞。怫鬱久之。得羸疾以歿。善痛妹之逝。益薄世味。輟詩不復為。讀大
【現代漢語翻譯】 現代漢語譯本： 師某當時在天目山，但沒有前往。到了約定的日子，另外請了十位僧人，一起唱唸佛名。老婦人起身坐好，面向西方圓寂。這件事發生在乾隆三十六年（1771年）。 施貞女，是吳縣人。十多歲時，父親去世，依靠母親和哥哥生活。她喜歡清靜，不願嫁人。木瀆有個姓王的，兄弟三人，都愛好修道，虔誠地侍奉純陽真人（道教神仙名）。曾經建造乙雲山房，學習長生之術。其中最小的叫志曾。長大后，也不願意娶妻。他的哥哥強行為他選擇妻子，娶了貞女。結婚兩年後，志曾去世。當時貞女二十歲，還沒有生育。訃告傳來，她就毀壞容貌，改變服飾，長期吃齋唸佛，靠做女紅自給自足。過了六年，聽說婆婆去世，就坐著轎子到王家，哭拜，穿上喪服。不久又回到哥哥家居住。又過了八年，才辭別哥哥前往王家。開闢了三間舊房子，自己燒火做飯。每天都關著門。家裡人有時聽到誦經的聲音，很少見到她的面。過了一年多生病了，她的哥哥去看望她。貞女對哥哥說：『哥哥稍微住一會兒，我就要走了。』不久，病情稍微好轉。家人用好話安慰她。貞女說：『我活不過今天了。』一會兒，就去世了，享年三十七歲。這件事發生在乾隆四十一年（1776年）。 陶善，字慶餘，是我哥哥希洛的妻子。父親是馮翼，長洲的貢生。母親是馮氏，信奉佛教非常虔誠。陶善十多歲時，跟隨吳江的任純仁學習。她聰明敏捷，善於記憶，精通等韻之學。作詩，語句大多秀麗突出。和妹妹仁在同一個學堂學習，早晚互相唱和。家裡在靈巖山下有別墅。因為園林作為墳地，春秋祭祀完畢，總是停留十天。生活蕭條寂寞，遇到美好的山水，常常有遺世獨立的志向，這在她的詩中時常可以見到。妹妹仁，嫁給無錫嵇氏。丈夫早逝，又許配給別人。仁聽說后，憂鬱了很久，得了重病去世。陶善悲痛妹妹的去世，更加看淡世俗，停止作詩不再寫了，開始讀大
【English Translation】 English version: Master Shi was at Tianmu Mountain at the time, but did not go. When the appointed day arrived, ten monks were invited to chant the Buddha's name together. The old woman sat up, faced west, and passed away. This event occurred in the thirty-sixth year of the Qianlong reign (1771). Zhennü Shi, was a native of Wu County. When she was over ten years old, her father passed away, and she lived with her mother and elder brother. She loved purity and did not want to marry. In Mudu, there was a Wang family, with three brothers, all of whom loved cultivating the Dao and served the Chunyang Zhenren (a Taoist deity) sincerely. They had built the Yiyun Mountain Villa to study the art of longevity. The youngest of them was named Zhizeng. When he grew up, he also did not want to marry. His elder brother forced him to choose a wife, and he married Zhennü. Two years after their marriage, Zhizeng passed away. At that time, Zhennü was twenty years old and had not yet had children. When the news of his death arrived, she disfigured herself, changed her clothes, and devoted herself to a long-term vegetarian diet and chanting Buddha's name, supporting herself by doing needlework. After six years, she heard that her mother-in-law had passed away, so she went to the Wang family in a sedan chair, cried and paid her respects, and put on mourning clothes. Soon after, she returned to her elder brother's residence. After another eight years, she bid farewell to her elder brother and went to the Wang family. She opened up three old houses and cooked her own meals. She kept the door closed every day. The family members sometimes heard the sound of chanting scriptures, but rarely saw her face. After more than a year, she became ill, and her elder brother came to visit her. Zhennü said to her brother, 'Brother, stay a little longer, I am about to leave.' Soon after, her illness improved slightly. The family members comforted her with kind words. Zhennü said, 'I will not live past today.' A little while later, she passed away, at the age of thirty-seven. This event occurred in the forty-first year of the Qianlong reign (1776). Tao Shan, whose courtesy name was Qingyu, was the wife of my elder brother Xiluo. Her father was Feng Yi, a tribute student from Changzhou. Her mother was Madam Feng, who was very devout in her belief in Buddhism. When Tao Shan was over ten years old, she studied with Ren Chunren of Wujiang. She was intelligent and quick-witted, good at memorization, and proficient in the study of equal rhymes. She composed poetry, and her language was mostly beautiful and outstanding. She and her younger sister Ren studied in the same school, and they exchanged poems with each other morning and evening. The family had a villa below Lingyan Mountain. Because the garden was used as a cemetery, after the spring and autumn sacrifices, they always stayed for ten days. Life was desolate and lonely, and when she encountered beautiful mountains and rivers, she often had the ambition to be independent of the world, which could often be seen in her poems. Her younger sister Ren, married into the Ji family of Wuxi. Her husband died early, and she was betrothed to another family. When Ren heard about it, she was depressed for a long time and died of a serious illness. Tao Shan grieved over her sister's death, became more indifferent to the world, stopped writing poetry, and began to read the Great
報恩經。感如來往昔苦行因緣。遂發大愿。愿證無生法忍。手書是經。及金剛彌陀諸經。楷法端整。年二十三。將嫁。猶日誦西方佛名不輟。著慚愧吟數十首。多近里之言。既嫁。日與家人說苦空無常之法。欲以童身自全。已而家人皆大譁。乃修婦道。治生產。有身矣。晨興仍課凈業。以次閱法華楞嚴華嚴諸大乘經。信解益利。其年秋。和予閉關詩十首。理事交融。深心迴向。居然現大家身而說法矣。其一云。無相光中自有真。慈風披拂四時春。而今一著通訊息。迴向蓮邦稽首頻。其二云。原來無實亦無虛。論道談禪事也余。一句彌陀空自性。孰為是我孰為渠。其三云。冰泮波塘水影定。照空萬象慧光圓。須知行滿功成后。鳥語花香也自然。其四云。亭俯清流屋倚山。綠蘿陰裹掩松𨷂。閑來好辨歸家路。免得臨時無處攀。其五云。凈域神遊明似日。杖頭何用夜然藜。漫論十萬八千路。樓閣虛空更在西。其六云。行樹何殊七寶林。枝頭也得聽靈禽。自然說法東風裡。演出百千微妙音。其七云。夙夜惺惺徹底看。幾番生滅總無端。前村雪后梅花放。露出春光不可瞞。其八云。九十風光易寂寥然燈朗照度春宵。烹茶非為清香味。適興何妨一飲瓢。其九云。此土結得蓮社盟。八功德水蓮花生。一心不亂超凡品。定向樂邦凈處行
【現代漢語翻譯】 現代漢語譯本 《報恩經》。感念如來往昔苦行因緣，遂發大愿，愿證無生法忍（證悟不生不滅的真理）。手書此經，以及《金剛經》、《阿彌陀經》等諸經，楷書工整。年二十三，將要出嫁，仍然每日誦唸西方佛名不輟。作《慚愧吟》數十首，多為貼近生活之言。出嫁后，每日與家人講述苦、空、無常之法，想要以童貞之身保全。不久家人都大為譁然，於是修行婦道，操持家業。懷孕后，早晨起來仍然修習凈業，依次閱讀《法華經》、《楞嚴經》、《華嚴經》等大乘經典，信心和理解日益增長。那年秋天，和予作閉關詩十首，事理交融，深心迴向。竟然以大家閨秀之身說法了。 其一云：『無相光中自有真，慈風披拂四時春。而今一著通訊息，迴向蓮邦稽首頻。』 其二云：『原來無實亦無虛，論道談禪事也余。一句彌陀空自性，孰為是我孰為渠。』 其三云：『冰泮波塘水影定，照空萬象慧光圓。須知行滿功成后，鳥語花香也自然。』 其四云：『亭俯清流屋倚山，綠蘿陰裹掩松關。閑來好辨歸家路，免得臨時無處攀。』 其五云：『凈域神遊明似日，杖頭何用夜然藜。漫論十萬八千路，樓閣虛空更在西。』 其六云：『行樹何殊七寶林，枝頭也得聽靈禽。自然說法東風裡，演出百千微妙音。』 其七云：『夙夜惺惺徹底看，幾番生滅總無端。前村雪后梅花放，露出春光不可瞞。』 其八云：『九十風光易寂寥，然燈朗照度春宵。烹茶非為清香味，適興何妨一飲瓢。』 其九云：『此土結得蓮社盟，八功德水蓮花生。一心不亂超凡品，定向樂邦凈處行。』
【English Translation】 English version The Sutra of Gratitude. Feeling grateful for the past ascetic practices of the Tathagata (another name for Buddha), she made a great vow to attain the Dharma-kāya (body of truth) of non-origination. She hand-copied this sutra, as well as the Diamond Sutra, the Amitabha Sutra, and other sutras, in neat and orderly regular script. At the age of twenty-three, about to be married, she still recited the name of the Buddha of the Western Paradise every day without ceasing. She composed dozens of 'Poems of Repentance,' mostly in simple, everyday language. After getting married, she spoke to her family every day about the Dharma (teachings) of suffering, emptiness, and impermanence, wanting to preserve her virginity. Soon, her family was in an uproar, so she practiced the way of a wife and managed the household affairs. After becoming pregnant, she still practiced Pure Land practices every morning and read the Mahayana sutras such as the Lotus Sutra, the Surangama Sutra, and the Avatamsaka Sutra, her faith and understanding growing daily. That autumn, she composed ten poems with me during a retreat, blending principle and practice, with deep heartfelt dedication. She actually expounded the Dharma in the role of a lady from a prominent family. The first poem says: 'Within the light of no form, there is true reality; the breeze of compassion caresses the four seasons of spring. Now, with one move, understanding is achieved; I bow my head frequently, dedicating myself to the Lotus Land (Pure Land).' The second poem says: 'Originally, there is neither reality nor emptiness; discussing the Dao (path) and talking about Chan (Zen) are just extra matters. One phrase of Amitabha empties self-nature; who is me, and who is him?' The third poem says: 'The ice melts in the pond, and the water reflects a steady image; the light of wisdom illuminates all phenomena in emptiness. Know that after practice is complete and merit is fulfilled, the birds will sing and the flowers will naturally bloom.' The fourth poem says: 'The pavilion overlooks the clear stream, and the house leans against the mountain; green vines wrap around and cover the pine gate. In leisure, it is good to discern the way home, so as not to have nowhere to cling to when the time comes.' The fifth poem says: 'Wandering in the Pure Land, it is as bright as the sun; why use a lamp at the end of a staff at night? Don't talk about the hundred thousand and eighty thousand miles; the pavilions and towers in the void are even further west.' The sixth poem says: 'How are the rows of trees different from the Seven Treasure Forest? One can also hear spiritual birds on the branches. Naturally, the Dharma is spoken in the east wind, performing hundreds and thousands of subtle sounds.' The seventh poem says: 'Be thoroughly awake day and night, looking at everything; the many births and deaths are all without end. After the snow, the plum blossoms bloom in the front village, revealing the spring light that cannot be hidden.' The eighth poem says: 'The ninety days of spring are easily lonely; light the lamp brightly to spend the spring night. Brewing tea is not for the pure fragrance; why not drink a ladle to suit the mood?' The ninth poem says: 'We have formed a Lotus Society alliance in this land; the eight merits of water produce lotus flowers. With single-minded concentration, we transcend the ordinary; we are surely heading to the Pure Land of the Land of Bliss.'
。其十云。勘破重關觸處真。從今不入舊迷津輪迴六字無終始。流水行雲總是春。冬十二月免身。得一男。已而感疾。自知不起。時誦西方佛名。歿之前。請母為別。已而曰。大和尚來。吾去矣。侍者曰。如老人何。善曰。西方好。吾他日當迓老人去也。時為乾隆四十五年正月辛丑。年二十有五。予既為文祭之。復為之傳。以附諸善女人之後云。知歸子曰。予讀華嚴寶積法華維摩諸經。其間現身女人者。莫不具足智慧。成就莊嚴。超過一切諸聲聞道。蓋眾生根器。不可思議如此。至如大教東流。閨閣英賢。后先輩出。不獨五燈所錄。照耀宗門。其一心凈業。勇脫苦輪者。皆韋提希之亞匹也。予故備錄之。有志斯道者。慎毋以女人自畫哉。
善女人傳卷下(終)
【現代漢語翻譯】 現代漢語譯本： 第十則說：『勘破重重關卡，處處皆是真理。從今以後不再進入過去的迷途，輪迴六字真言沒有終始，流水行雲處處都是春天。』 冬季十二月免除了災禍，得了一個男孩。不久之後，感到疾病纏身，自知將要離世。當時誦唸西方阿彌陀佛的名號。臨終之前，請母親來告別。隨後說：『大和尚來了，我要走了。』 侍者問：『像老人家您怎麼辦呢？』 善回答說：『西方極樂世界很好，我將來會迎接老人家您去。』 當時是乾隆四十五年（1780年）正月辛丑日，年僅二十五歲。我（知歸子）已經為她寫了祭文，又為她作傳，附在各位善女人之後。知歸子說：我閱讀《華嚴經》、《寶積經》、《法華經》、《維摩詰經》等經典，其中現身的女人，沒有不具備圓滿智慧，成就莊嚴，超過一切聲聞道的。可見眾生的根器，是如此不可思議。至於大乘佛教東傳以來，閨閣中的英才賢士，前前後後輩出，不只是《五燈會元》所記載的，照耀著宗門。她們一心修持凈土法門，勇敢地脫離苦難的輪迴，都是韋提希夫人（Vaidehi，釋迦牟尼佛時期的印度王后，因祈求脫離苦難而蒙佛陀開示凈土法門）的同類。所以我特地記錄她們的事蹟。有志於此道的人，千萬不要因為自己是女人而自我設限啊。 《善女人傳》卷下（終）
【English Translation】 English version: The tenth says: 'Penetrating the heavy barriers, everywhere is truth. From now on, I will not enter the old maze again. The six-syllable mantra of reincarnation has no beginning or end. The flowing water and floating clouds are always spring.' In the twelfth month of winter, she was spared from disaster and had a son. Soon after, she felt ill and knew she was about to pass away. At that time, she recited the name of Amitabha Buddha (Amitabha, the Buddha of Infinite Light) of the Western Paradise. Before her death, she asked her mother to say goodbye. Then she said, 'The great monk is here, I am leaving.' The attendant asked, 'What about the old man like you?' Shan (Shan, the subject of the biography) replied, 'The Western Paradise is good, I will welcome the old man there in the future.' It was the Xin Chou day of the first month of the forty-fifth year of Qianlong (1780), and she was only twenty-five years old. I (Zhigui Zi, the author) have already written a eulogy for her, and I have also written a biography for her, attached after the virtuous women. Zhigui Zi said: I have read the Avatamsaka Sutra, Ratnakuta Sutra, Lotus Sutra, Vimalakirti Sutra and other scriptures, and the women who appear in them are all endowed with complete wisdom, accomplished adornment, and surpass all Shravaka (Shravaka, a disciple of the Buddha who attains enlightenment through listening to the teachings) paths. It can be seen that the roots of sentient beings are so incredible. As for the eminent talents and virtuous scholars in the boudoirs since the eastward transmission of Mahayana Buddhism, they have emerged one after another, not only recorded in the Wudeng Huiyuan (Wudeng Huiyuan, a collection of Chan Buddhist stories), illuminating the Zen school. They wholeheartedly cultivate the Pure Land Dharma, bravely escape the cycle of suffering, and are all peers of Vaidehi (Vaidehi, the queen of India during the time of Shakyamuni Buddha, who was enlightened by the Buddha on the Pure Land Dharma after praying to escape suffering). Therefore, I have specially recorded their deeds. Those who are determined to follow this path, be careful not to limit yourself because you are a woman. End of Volume Two of Biographies of Virtuous Women