Chinese
陀。临欲终时。心眼明净。乃见兜率天上天男天女来迎。遂近法师。执捉袈裟。称欲上天。法师责曰。我不期彼处。不肯从去。在傍徒众。念弥陀佛。倏忽之间。即见西方净土化佛菩萨来迎。还告大众。所期境界净土菩萨。今已至来。于即寿终。 僧衍法师者。并洲汶水人也。少而出家。勤心听学。讲涅槃摄论十地地持四部经论。普皆精熟。春秋九十六。去贞观十六年亡。五六年间。专念阿弥陀佛。初回心后。一日一夜礼弥陀佛。限五百拜。于后渐加。将终时。日夜千拜。念阿弥陀佛名。日夜七八万遍。未曾懈堕。临终之日告弟子曰。阿弥陀佛来授我衣香。观世音菩萨。大势至菩萨等圣众。遍满虚空。自此已西。纯是净土。于即寿终。法师已前全不存向。九十已上。逢绰法师讲无量寿观经。闻已方始回心。四五年间。临终境界略如前说。 沙门道绰法师者。亦是并洲晋阳人也。乃是前高德大鸾法师。三世已下悬孙弟子。讲涅槃经一部。每常赞叹鸾法师智德高远。自云相去千里悬殊。尚舍讲说。修净土业。已见往生。况我小子。所知所解。何足为多。将此为德。从大业五年已来。即舍讲说。修净土行。一向专念阿弥陀佛。礼拜供养。相续无间。贞观已来。为开悟有缘。时时敷演无量寿观经一卷。示诲并土晋 现代汉语译本：陀（Buddha）。临终时，心眼明净，看见兜率天（Tushita Heaven）上的天男天女前来迎接。于是靠近法师，抓住袈裟，说要上天。法师责备说：‘我不想去那里。’不肯跟他们走。旁边的徒众念诵弥陀佛（Amitabha Buddha）名号。忽然之间，就看见西方净土的化佛（Nirmanakaya Buddha）和菩萨前来迎接。还告诉大众说：‘我所期望的境界，净土菩萨，现在已经到来了。’随即去世。 僧衍法师，是并州汶水人。从小出家，勤奋听学，讲解《涅槃经》、《摄大乘论》、《十地经》、《地持经》四部经论，全部精通熟练。九十六岁时，于贞观十六年去世。五六年间，专心念诵阿弥陀佛。最初发心后，一日一夜礼拜弥陀佛，限定五百拜。之后逐渐增加，临终时，日夜千拜，念诵阿弥陀佛名号，日夜七八万遍，从未懈怠。临终之日告诉弟子说：‘阿弥陀佛来授予我衣香，观世音菩萨（Avalokiteshvara），大势至菩萨（Mahasthamaprapta）等圣众，遍满虚空。从这里向西，全是净土。’随即去世。法师以前完全没有倾向净土。九十岁以上时，遇到绰法师讲解《无量寿观经》，听后才开始回心向往净土。四五年间，临终的境界大致如前所述。 沙门道绰法师，也是并州晋阳人。是前代高僧大鸾法师的第三代玄孙弟子。讲解《涅槃经》一部。常常赞叹鸾法师的智慧和德行高远，自称与他相差千里，于是放弃讲经说法，修习净土法门，已经预见自己将往生净土。何况我小子，所知所解，又算得了什么呢？以此为德，从大业五年以来，就放弃讲经说法，修习净土法门，一直专心念诵阿弥陀佛，礼拜供养，相续不断。贞观以来，为了开悟有缘之人，时常敷演《无量寿观经》一卷，教诲并州晋阳一带的信众。
English
English version: 陀 (Buddha). When he was about to die, his mind's eye was clear and bright, and he saw heavenly men and women from Tushita Heaven (Tushita Heaven) coming to greet him. So he approached the Dharma master, grasped his kasaya robe, and said he wanted to go to heaven. The Dharma master rebuked him, saying, 'I do not desire to go there.' He refused to go with them. The disciples beside him recited the name of Amitabha Buddha (Amitabha Buddha). Suddenly, he saw the Nirmanakaya Buddha (Nirmanakaya Buddha) and Bodhisattvas from the Western Pure Land coming to greet him. He also told the assembly, 'The Pure Land Bodhisattvas of the realm I have been longing for have now arrived.' Then he passed away. Dharma Master Sengyan was a native of Wenshui in Bingzhou. He left home at a young age and diligently listened to and studied the teachings. He lectured on the four scriptures and treatises: the Nirvana Sutra, the Mahayana Samgraha, the Ten Bhumi Sutra, and the Yogacarabhumi-sastra, all of which he mastered thoroughly. He passed away in the sixteenth year of the Zhenguan era at the age of ninety-six. For five or six years, he single-mindedly recited the name of Amitabha Buddha. After his initial aspiration, he prostrated to Amitabha Buddha five hundred times day and night. Later, he gradually increased this number, and at the time of his death, he prostrated a thousand times day and night, reciting the name of Amitabha Buddha seventy to eighty thousand times day and night, without ever slacking off. On the day of his death, he told his disciples, 'Amitabha Buddha has come to bestow upon me fragrant robes, and the holy assembly of Avalokiteshvara (Avalokiteshvara), Mahasthamaprapta (Mahasthamaprapta), and other Bodhisattvas fills the entire sky. To the west of here, it is all Pure Land.' Then he passed away. The Dharma master had no inclination towards the Pure Land before. When he was over ninety years old, he encountered Dharma Master Chuo lecturing on the Contemplation Sutra of Immeasurable Life, and only then did he begin to turn his mind towards the Pure Land. For four or five years, the circumstances of his death were roughly as described above. The Shramana Dharma Master Daochuo was also a native of Jinyang in Bingzhou. He was the great-great-grandson disciple of the former eminent Dharma Master Luan. He lectured on one volume of the Nirvana Sutra. He often praised Dharma Master Luan's wisdom and virtue as being lofty and far-reaching, saying that he was thousands of miles apart from him. Therefore, he abandoned lecturing and preaching and cultivated the Pure Land practice, already foreseeing his rebirth in the Pure Land. Moreover, what little do I, a junior, know and understand? Taking this as virtue, since the fifth year of the Daye era, he abandoned lecturing and preaching and cultivated the Pure Land practice, single-mindedly reciting the name of Amitabha Buddha, prostrating and making offerings, continuously without interruption. Since the Zhenguan era, in order to enlighten those with karmic connections, he often expounded one volume of the Contemplation Sutra of Immeasurable Life, teaching the believers in the Bingzhou Jinyang area. --------------------------------------------------------------------------------
Chinese
阳太原汶水三县道俗。七岁已上。并解念弥陀佛。上精进者。用小豆为数。念弥陀佛。得八十石。或九十石。中精进者。念五十石。下精进者。念二十石。教诸有缘。各不向西方涕唾便利。不背西方坐卧。撰安乐集两卷。见行于世。去贞观十九年岁次乙巳。四月二十四日。悉与道俗取别。三县内门徒就别。前后不断。难可记数。至二十七日。于玄忠寺寿终。时有白云从西方来。变为三道白光。于自房中彻照通过。终讫乃灭。后烧坟陵时。复有五色光三道。于空中现。映绕日轮。绕讫乃止。复有紫云。三度於陵上现。遗终弟子同见斯瑞。若准经断。并是诸佛慈善根力能令众生见如此事。又准华严经偈说。又放光明名见佛。此光觉悟命终者。念佛三昧必见佛。命终之后生佛前。 比丘尼得往生者四人 尼法盛。本姓聂。清河人也。以元嘉十年。于建福寺出家。道德隆盛。常愿生安养。谓同学昙敬昙爱曰。吾立身行道。志在西方。十六年九月二十七日。塔下礼佛。因即遇疾。稍就绵笃。其月晦夕。初宵假寤。见如来乘虚而下。与二大士共论乘。俄与大众。腾芳蹈蔼。临省盛疾。光明显烛。一寺咸见。佥来问盛。此何光色。盛具说之。言讫寻绝。年七十二。豫章大守吴郡张辨。素所尊敬。为之传述。 吴县 现代汉语译本：阳太原、汶水、三县的僧人和俗人，七岁以上的，都会念诵弥陀佛（Amitabha Buddha）。上等精进的人，用小豆计数，念诵弥陀佛，能念到八十石或九十石。中等精进的人，念五十石。下等精进的人，念二十石。教导所有有缘人，各自不要向西方吐痰、大小便，不背对西方坐卧。撰写《安乐集》两卷，流传于世。在贞观十九年乙巳年四月二十四日，与所有僧人和俗人告别。三县内的门徒前来告别，前后不断，难以计数。到二十七日，在玄忠寺寿终。当时有白云从西方来，变为三道白光，从他的房间中彻照通过，结束后才消失。后来火化坟墓时，又有五色光三道，在空中显现，映绕日轮，绕完才停止。又有紫云，三次在坟墓上显现。遗留的弟子们都看到了这些瑞相。如果按照经典来判断，这些都是诸佛慈善的根力，能够让众生见到这样的事情。又按照《华严经》（Avatamsaka Sutra）的偈颂所说：‘又放光明名见佛，此光觉悟命终者，念佛三昧必见佛，命终之后生佛前。’ 比丘尼（Bhikkhuni，female monastic）得以往生（rebirth in the Pure Land）的有四人： 尼法盛，本姓聂，是清河人。在元嘉十年，于建福寺出家。道德高隆，常常希望往生安养（Sukhavati，Pure Land）。她对同学昙敬、昙爱说：‘我立身行道，志在西方。’十六年九月二十七日，在塔下礼佛，因此得了疾病，渐渐严重。那个月最后一天晚上，刚入睡时，看见如来（Tathagata）乘虚而下，与两位大士（Bodhisattva）共同讨论佛法。一会儿又与大众，腾芳蹈蔼，来到法盛的病床前探望，光明明显照亮，整个寺庙都看见了。大家都来问法盛，这是什么光色。法盛详细地说了这些情况。说完就去世了，享年七十二岁。豫章太守吴郡张辨，一向尊敬她，为她撰写了传记。 吴县
English
English version: The monks and laypeople of Yang Taiyuan, Wenshui, and the three counties, those above the age of seven, all knew how to recite Amitabha Buddha's (Amitabha Buddha) name. Those who were highly diligent used small beans to count, reciting Amitabha Buddha's name, reaching eighty or ninety 'shi' (石, a unit of dry measure). Those who were moderately diligent recited fifty 'shi'. Those who were less diligent recited twenty 'shi'. They taught all those with affinity not to spit, urinate, or defecate towards the West, nor to sit or lie with their backs to the West. They compiled two volumes of the 'Collection of Peace and Joy' (An Le Ji), which circulated in the world. On the twenty-fourth day of the fourth month of the year Yi Si in the nineteenth year of Zhenguan, they bid farewell to all the monks and laypeople. Disciples from the three counties came to bid farewell, continuously, making it difficult to count. On the twenty-seventh day, they passed away at Xuanzhong Temple. At that time, white clouds came from the West, transforming into three beams of white light, illuminating through their room, disappearing after the end. Later, when cremating the tomb, there were again three beams of five-colored light, appearing in the sky, reflecting around the sun, stopping after circling. There were also purple clouds, appearing three times above the tomb. The remaining disciples all saw these auspicious signs. If judged according to the scriptures, these are all the benevolent root powers of the Buddhas, enabling sentient beings to see such things. Furthermore, according to the verse in the Avatamsaka Sutra (Avatamsaka Sutra): 'Also emitting light is called seeing the Buddha, this light awakens those who are about to die, the Samadhi (Samadhi, meditative state) of Buddha-recitation will surely see the Buddha, after death, they will be born before the Buddha.' There were four Bhikkhunis (Bhikkhuni, female monastic) who attained rebirth in the Pure Land (rebirth in the Pure Land): Bhikkhuni Fasheng, originally surnamed Nie, was from Qinghe. In the tenth year of Yuanjia, she left home at Jianfu Temple. Her morality was high and flourishing, and she often wished to be reborn in Sukhavati (Sukhavati, Pure Land). She said to her fellow practitioners Tan Jing and Tan Ai: 'I establish myself in practice, with my mind set on the West.' On the twenty-seventh day of the ninth month of the sixteenth year, she paid homage to the Buddha under the pagoda, and as a result, she fell ill, gradually becoming serious. On the last night of that month, just as she fell asleep, she saw the Tathagata (Tathagata) descending from the sky, discussing the Dharma with two Bodhisattvas (Bodhisattva). After a while, together with the assembly, they came to visit Fasheng's sickbed, the light clearly illuminating, the entire temple saw it. Everyone came to ask Fasheng what kind of light it was. Fasheng explained these circumstances in detail. After speaking, she passed away, at the age of seventy-two. Zhang Bian of Wujun, the governor of Yuzhang, who had always respected her, wrote a biography for her. Wu County --------------------------------------------------------------------------------
Chinese
南寺尼法胜传云。法胜出家。住寺之后。乃往京师。进修禅律。该通定慧。探素幽隐。训诱眷属。不肃而成。于禅寂中念佛为业。终时蒙佛放光来照而卒。 广陵中寺尼光静传云。光静。姓胡。吴兴人也。幼而出家。少有高行。恒习禅慧。不食甘肥。从学禅者。一百余人。恒以念佛清净为业。临终盛得殊香异相遍满空迎而卒。 尼大明月者。介洲平遥人也。少出家住度脱寺。年将六十。去贞观初。逢玄忠寺绰师讲无量寿经。教念佛业。彼尼凡念佛时。先着净衣。口含沉水香。殊烧香净室念诵。三四年间。相续不断。终时起居无减。举众皆睹光明。于光明内。闻有沉水香气来迎。于即寿终。妹少明月。时亦同姊。念佛为业。无常时。亦感胜相(云云)难记道俗。闻者皆同念佛。 优婆塞得往生者五人 阿昙远者。卢江人也。奉佛精进。持菩萨戒。年十八九。宋元嘉年。便归心净土。庶祈感应。请僧数人。师主名僧含。远恒问忏悔业。恐有罪缘。终无感彻。僧含每奖励。劝以莫怠。至十年二月十六日夜诵经竟。众僧已眠。四更中。忽自唱言。歌诵歌诵。僧含惊而问之。远曰。见佛身黄金色。形状大小如形像。金光周身幡花翼纵。充满虚空。自西而来。呼其速去。昙远常曰羸。喘急有气息。此夕壮 现代汉语译本：南寺的尼姑法胜传记载，法胜出家后，住在寺里，后来前往京师，精进修习禅定和戒律，通达定和慧，探索精微幽深之处，教导和引导眷属，不用严厉的手段就能使他们改过。她以在禅定寂静中念佛为功课，临终时蒙受佛光照耀而去世。 广陵中寺的尼姑光静传记载，光静，姓胡，是吴兴人。她从小出家，年轻时就有高尚的品行，经常修习禅定和智慧，不吃油腻的食物。跟随她学习禅定的人有一百多人。她一直以念佛清净为功课，临终时感受到殊胜的香气和奇异的景象，遍满天空，迎接她而去世。 尼姑大明月，是介洲平遥人。她从小出家，住在度脱寺。在她将近六十岁的时候，在贞观初年，遇到玄忠寺的绰师讲解《无量寿经》，教导念佛的修行方法。这位尼姑每次念佛的时候，先穿上干净的衣服，口中含着沉香，特别地焚香，在干净的房间里念诵。三四年间，相续不断。临终的时候，她的起居没有减少，所有人都看到光明。在光明中，闻到有沉香的气味来迎接她，于是就去世了。她的妹妹少明月，当时也和姐姐一样，以念佛为功课。临终的时候，也感受到殊胜的景象（等等）。难以一一记载道俗，听到的人都一起念佛。 往生净土的优婆塞有五人： 阿昙远，是卢江人。他信奉佛法，精进修行，持守菩萨戒。在他十八九岁的时候，在宋元嘉年间，就归心净土，希望得到感应。他请了几位僧人，师父的名字是僧含。阿昙远经常问忏悔的业障，恐怕有什么罪业的因缘，始终没有得到彻底的感应。僧含经常鼓励他，劝他不要懈怠。到十年二月十六日夜晚诵经完毕，众僧已经睡下。四更的时候，他忽然自己唱道：‘歌诵歌诵。’僧含惊醒而问他。阿昙远说：‘见到佛身是黄金色，形状大小和佛像一样，金光周身，幡花飞舞，充满虚空，从西方而来，呼唤我快去。’昙远常说自己身体虚弱，喘气急促，但这个晚上却很强壮。