T51n2067_弘贊法華傳

大正藏第 51 冊 No. 2067 弘贊法華傳

No. 2067

弘贊法華傳卷第一

藍谷沙門惠詳撰影象第一　第一卷翻譯第二　第二卷講解第三　第三卷修觀第四　第四卷遺身第五　第五卷誦持第六(第六卷第七卷第八卷)轉讀第七　第九卷書寫第八　第十卷

影象第一西域祇洹寺寶珠寶塔內說此經像西域擬前說法金像西域鷲峰山說此經像宋釋惠豪造靈鷲山圖後魏太祖造耆阇崛山圖晉殷夫人造法華臺宋謝婕妤造法華寺後魏太常卿鄭瓊造法華堂晉釋惠力造多寶塔宋劉佛愛造多寶寺多寶塔齊舍人徐儼造石多寶塔唐悟真寺釋法誠造多寶塔法華塔(並)法華臺唐國子祭酒蕭璟造多寶塔宋路昭太后造普賢像宋釋道冏作普賢齋宋釋僧苞作普賢齋

案祇洹圖云。前佛殿東樓上層。有白銀像。像內有七寶樓觀。樓觀內有寶池寶花。花上有白玉像。池中蓮花內。有白銀塔。于塔心中。有真珠塔。塔內有釋迦多寶二像。說法花經第七會者。又云。妙法華經。事同花嚴。波若多會說之。今之所翻。當第三會。又云。復殿四臺五重。上層有吠摩尼珠。此珠。過去諸佛。曾於中說法花。三變凈土。隨經所有。于中具現。

案西域書傳。中天竺摩揭陀國恒河南有故城。周七十餘里。荒蕪歲

【現代漢語翻譯】現代漢語譯本

大正藏第 51 冊 No. 2067 《弘贊法華傳》

No. 2067

《弘贊法華傳》卷第一

藍谷沙門惠詳撰

影象第一　第一卷翻譯第二　第二卷講解第三　第三卷修觀第四　第四卷遺身第五　第五卷誦持第六（第六卷第七卷第八卷）轉讀第七　第九卷書寫第八　第十卷

影象第一

西域祇洹寺（Jetavana Monastery）寶珠寶塔內說此經像，西域擬前說法金像，西域鷲峰山（Vulture Peak Mountain）說此經像，宋釋惠豪造靈鷲山圖，後魏太祖造耆阇崛山（Grdhrakuta Mountain）圖，晉殷夫人造法華臺，宋謝婕妤造法華寺，後魏太常卿鄭瓊造法華堂，晉釋惠力造多寶塔，宋劉佛愛造多寶寺多寶塔，齊舍人徐儼造石多寶塔，唐悟真寺釋法誠造多寶塔法華塔（並）法華臺，唐國子祭酒蕭璟造多寶塔，宋路昭太后造普賢像，宋釋道冏作普賢齋，宋釋僧苞作普賢齋。

案祇洹圖云：『前佛殿東樓上層，有白銀像，像內有七寶樓觀，樓觀內有寶池寶花，花上有白玉像，池中蓮花內，有白銀塔，于塔心中，有真珠塔，塔內有釋迦（Sakyamuni）多寶（Prabhutaratna）二像，說法花經第七會者。』又云：『妙法華經，事同花嚴，波若多會說之，今之所翻，當第三會。』又云：『復殿四臺五重，上層有吠摩尼珠，此珠，過去諸佛，曾於中說法花，三變凈土，隨經所有，于中具現。』

案西域書傳：『中天竺摩揭陀國（Magadha）恒河南有故城，周七十餘里，荒蕪歲

【English Translation】 English version

Tripitaka Volume 51, No. 2067, The Biographies of Those Who Promoted and Praised the Lotus Sutra

No. 2067

The Biographies of Those Who Promoted and Praised the Lotus Sutra, Volume 1

Composed by Shramana Huixiang of Lan Valley

First, Images; Volume 1, Second, Translation; Volume 2, Third, Explanation; Volume 3, Fourth, Cultivating Contemplation; Volume 4, Fifth, Abandoning the Body; Volume 5, Sixth, Recitation (Volume 6, Volume 7, Volume 8); Seventh, Reading Aloud; Volume 9, Eighth, Writing; Volume 10.

First, Images

In the Jetavana Monastery's (祇洹寺) precious jeweled pagoda in the Western Regions, images of this sutra were preached. In the Western Regions, a golden image was made to resemble the previous preaching. In the Western Regions, on Vulture Peak Mountain (鷲峰山), images of this sutra were preached. The Song Dynasty monk Huihao created a map of Vulture Peak Mountain. Emperor Taizu of the Later Wei Dynasty created a map of Grdhrakuta Mountain (耆阇崛山). Lady Yin of the Jin Dynasty built the Lotus Platform. Xie Jieyu of the Song Dynasty built the Lotus Temple. Zheng Qiong, the Grand Master of Ceremonies of the Later Wei Dynasty, built the Lotus Hall. The Jin Dynasty monk Huili built the Stupa of Prabhutaratna (多寶塔). Liu Fo'ai of the Song Dynasty built the Temple of Prabhutaratna and the Stupa of Prabhutaratna. Xu Yan, a retainer of the Qi Dynasty, built a stone Stupa of Prabhutaratna. The Tang Dynasty monk Facheng of Wuzhen Temple built the Stupa of Prabhutaratna and the Lotus Stupa (法華塔), along with the Lotus Platform. Xiao Jing, the Chancellor of the Imperial Academy of the Tang Dynasty, built the Stupa of Prabhutaratna. Empress Dowager Lu Zhao of the Song Dynasty created an image of Samantabhadra (普賢像). The Song Dynasty monk Daojiong performed the Samantabhadra Feast. The Song Dynasty monk Sengbao performed the Samantabhadra Feast.

According to the map of Jetavana: 'On the upper level of the east building of the front Buddha hall, there is a silver image. Inside the image, there is a seven-jeweled pavilion. Inside the pavilion, there is a precious pond with precious flowers. On the flowers, there is a white jade image. Inside the lotus flower in the pond, there is a silver stupa. In the heart of the stupa, there is a pearl stupa. Inside the stupa, there are two images of Sakyamuni (釋迦) and Prabhutaratna (多寶), who are preaching the seventh assembly of the Lotus Sutra.' It also says: 'The Wonderful Lotus Sutra is similar to the Avatamsaka Sutra, and it is preached in many assemblies of Prajna. The current translation should be the third assembly.' It also says: 'The palace has four platforms and five levels. On the upper level, there is a Vaidurya jewel. This jewel is where past Buddhas have preached the Lotus Sutra, transforming the pure land three times, manifesting everything according to the sutra.'

According to the records of the Western Regions: 'In Magadha (摩揭陀國) in Central India, south of the Ganges River, there is an old city with a circumference of over seventy li, desolate for years.'

久。基趾尚存。昔人壽無量歲時。號拘蘇摩補修羅城。唐言香花宮城。逮人壽數千歲時。更名波吒厘子城。是巴連弗邑也。去此城西南四百餘里。渡尼連禪河。至伽耶城。城西南二十餘里。至菩提樹。金剛座等。菩提樹東。渡大河入大林野。行百餘里。至雞足山。雞足山東北百餘里。至大山。入山東行六十餘里。至上茅宮城。此城即摩揭陀國之正中也。故先君王之所都。多出香茅。故以名之。崇山四圍。以為外郭。西通狹徑。北辟山門。週一百五十餘里。樹木春榮。皆作金色。初頻婆娑羅王。都此。城中編戶之民。頻遭火害。眾庶嗟怨。不安其居。因令國中。若有不謹。遷之寒林。寒林者。棄屍之所。俗謂不祥之地。須臾王宮先自失火。王謂臣曰。成其遷矣。遂令太子監國。躬出茅城西北四五里。因而舍之。時吠舍厘王。聞頻婆娑羅王野處寒林。整集戎旅。欲襲整不虞。邊候以聞。乃建城邑。以王先舍於此故。稱王舍城。官屬士庶。咸徒家焉。或云。是阿阇世王所立。至無憂王。遷都波吒厘城。以王舍城。施婆羅門。今此城中。無復凡庶。唯婆羅門減千家耳。

茅城東北十四五里。至耆阇崛山。唐言鷲頭。亦云鷲峰。接北之陽。孤標特起。既棲鷲鳥。又類高臺。空翠相映。濃淡分色。如來御世。垂五十年。多居

【現代漢語翻譯】現代漢語譯本：很久了，（王舍）城的基址還存在。過去人們壽命很長的時候，這裡被稱為拘蘇摩補修羅城（Kusumapura，意為香花宮城）。到了人們壽命數千歲的時候，改名為波吒厘子城（Pataliputra）。也就是巴連弗邑（Pataliputra）。從這座城市向西南走四百多里，渡過尼連禪河（Niranjana River），到達伽耶城（Gaya）。從伽耶城向西南走二十多里，到達菩提樹（Bodhi Tree）、金剛座（Vajrasana）等地。菩提樹東邊，渡過大河進入大林野，行走一百多里，到達雞足山（Kukkutapada）。雞足山東北一百多里，到達大山，進入山向東行走六十多里，到達上茅宮城（Agra）。這座城市就是摩揭陀國（Magadha）的正中心，所以是以前君王所建都的地方，多出產香茅，因此用它來命名。高山四面環繞，作為外城的城郭，西邊有狹窄的小路可以通行，北邊開闢了山門，周長一百五十多里。樹木在春天繁榮生長，都呈現金色。當初頻婆娑羅王（Bimbisara）在這裡建都，城中登記戶籍的百姓，經常遭受火災，民眾嗟嘆怨恨，不安於居住。因此下令國內，如果有不謹慎的人，就把他們遷到寒林（cold forest）。寒林是丟棄屍體的地方，世俗認為是是不祥之地。不久王宮先自己失火。國王對臣子說：『看來是應該遷都了。』於是讓太子代理國政，親自到茅城西北四五里的地方，在那裡捨棄了茅城。當時吠舍厘王（Vaishali）聽說頻婆娑羅王在寒林野外居住，整頓集結軍隊，想要襲擊，但沒有預料到，邊境的偵察兵把情況報告了上來。於是建造城邑，因為國王先前在這裡捨棄了茅城，所以稱為王舍城（Rajagriha）。官吏百姓，都遷徙家眷到這裡。也有人說，是阿阇世王（Ajatashatru）所建立的。到了阿育王（Ashoka），遷都到波吒厘城。把王舍城施捨給婆羅門（Brahmin）。現在這座城中，沒有平民百姓，只有不到一千戶的婆羅門。茅城東北十四五里，到達耆阇崛山（Gridhrakuta）。唐朝話叫做鷲頭，也叫做鷲峰。連線北面的山坡，獨自高聳特出。這裡既有鷲鳥棲息，又像高高的樓臺。天空的翠色相互映襯，濃淡的顏色分明。如來佛（Tathagata）在世，經歷了五十年，大多居住在這裡。

【English Translation】 English version: For a long time, the foundation of the city (Rajagriha) still remains. In the past, when people had immeasurable lifespans, it was called Kusumapura (meaning 'city of fragrant flowers'). When people's lifespans reached several thousand years, it was renamed Pataliputra, which is also Pataliputra. From this city, going southwest for more than four hundred li, crossing the Niranjana River, you arrive at the city of Gaya. From the city of Gaya, going southwest for more than twenty li, you arrive at the Bodhi Tree, the Vajrasana, and other places. To the east of the Bodhi Tree, crossing the great river and entering the great forest, traveling more than a hundred li, you arrive at Kukkutapada (Chicken Foot Mountain). Northeast of Kukkutapada for more than a hundred li, you arrive at the great mountain, entering the mountain and traveling east for more than sixty li, you arrive at Agra. This city is the very center of the kingdom of Magadha, so it is where the former kings established their capital, and it produces a lot of fragrant thatch, hence the name. High mountains surround it on all sides, serving as the outer walls of the city, with a narrow path to the west for passage, and a mountain gate opened to the north, with a circumference of more than one hundred and fifty li. The trees flourish in spring, all appearing golden. Initially, King Bimbisara established his capital here, but the registered citizens in the city frequently suffered from fires, and the people lamented and resented, feeling uneasy about living there. Therefore, he ordered that if anyone in the country was not careful, they would be moved to the cold forest. The cold forest is a place where corpses are abandoned, and the common people consider it an inauspicious place. Before long, the royal palace itself caught fire first. The king said to his ministers, 'It seems that we should move the capital.' So he had the crown prince oversee the affairs of state, and he personally went to a place four or five li northwest of the thatch city, and abandoned the thatch city there. At that time, the King of Vaishali heard that King Bimbisara was living in the wilderness of the cold forest, and he prepared and gathered troops, intending to attack, but unexpectedly, the border scouts reported the situation. So he built a city, and because the king had previously abandoned the thatch city here, it was called Rajagriha (King's Abode). Officials and common people all moved their families here. Some say that it was built by King Ajatashatru. When King Ashoka came to power, he moved the capital to Pataliputra and gave Rajagriha to the Brahmins. Now in this city, there are no common people, only less than a thousand families of Brahmins. Northeast of the thatch city for fourteen or fifteen li, you arrive at Gridhrakuta (Vulture Peak). In the Tang Dynasty language, it is called Vulture Head, also called Vulture Peak. Connecting to the northern slopes, it stands alone and towers high. Here, not only do vultures dwell, but it also resembles a high terrace. The emerald green of the sky reflects each other, and the shades of color are distinct. The Tathagata (Thus Come One) lived in the world for fifty years, mostly residing here.

此山。廣說妙法。即說此經之處也。故經云。常在靈鷲山。及余諸住處。佛在世時。頻婆娑羅王。為聞法故。興發人徒。自山麓至峰岑。跨谷凌巖。編石為階廣十餘步。長五六里。中路有二小塔。一名下乘。即王此徒行以進。一名退凡。即簡凡人。不令同往。其山頂。東西長南北狹。臨崖西垂。現有磚舍。高廣奇制。東辟其戶。如來在昔居中說法。今作說法之像。量等佛身。唐沙門玄奘。俗姓陳。洛陽人也。早歲出家。夙資慧解。遍師名匠。洞曉真詮。以為攀條者見微。挹流者識淺。乃殉軀命于絕域。馳丹素于幽極。以貞觀之初。發跡西邁。周旋往返一十七年。所獲經論。具如別記。于彼中天竺國。請得擬摩揭陀國鷲峰山說法花經金像一軀。通光座高三尺。色相超挺。妙絕人功。頂戴瞻仰。實萬恒倍。至止之後。摸寫無窮矣。

宋景平元年。瓦官寺沙門帛惠高。造靈鷲寺。有沙門釋惠豪。智見通敏。巧思絕倫。于中制靈鷲山圖。奇變無方。郁似睹真。其山林禽獸之形。天龍八部之狀。歷代未有。自茲始出。龕成之後。傾國來觀。後世造龕。皆以豪為式。其龕東西深三十八丈。南北四十四丈四尺。

後魏太祖道正皇帝拓跋圭。天興元年。造耆阇崛山圖一所。加以績飾。莫不嚴具焉。

晉義熙七年。王

【現代漢語翻譯】現代漢語譯本：這座山，廣泛宣說微妙之法，就是宣說此經的地方。所以經中說：『常在靈鷲山，及余諸住處。』佛陀在世時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王），爲了聽聞佛法，發動眾人，從山腳到山頂，跨越山谷，凌駕巖石，用石頭鋪成臺階，寬十餘步，長五六里。中途有兩座小塔，一座名叫『下乘』，是國王帶領眾人步行前進的地方；一座名叫『退凡』，是篩選凡人的地方，不讓他們一同前往。那山頂，東西長，南北窄，靠近懸崖向西傾斜。現在有磚房，高大寬廣，構造奇特，朝東開門。如來過去在此居住說法，現在造了說法的佛像，大小與佛身相等。唐朝沙門玄奘（Xuanzang，唐代著名僧人），俗姓陳，是洛陽人。早年出家，天生聰慧，遍訪名師，透徹理解佛法真諦。他認為只看到樹枝的人見識淺薄，只取一瓢水的人認識片面，於是冒著生命危險前往遙遠的異域，在幽深偏遠的地方探求真理。在貞觀初年，出發向西，往返十七年，所獲得的經論，都詳細地記錄在其他書籍中。他在中天竺國，請得一尊模仿摩揭陀國鷲峰山說法《法華經》的金像，連同光座高三尺，色彩和相貌超凡脫俗，精妙絕倫，令人歎爲觀止。頂禮瞻仰，價值萬倍。運到之後，臨摹的人數不勝數。宋景平元年，瓦官寺的沙門帛惠高，建造了靈鷲寺。有沙門釋惠豪，智慧見識通達敏銳，構思巧妙絕倫，在寺中製作了靈鷲山圖，奇妙變化無窮，彷彿親眼所見。那山林禽獸的形態，天龍八部的景象，歷代以來從未有過，從此開始出現。佛龕建成之後，全國的人都來觀看。後世建造佛龕，都以釋惠豪的製作為標準。那佛龕東西深三十八丈，南北四十四丈四尺。後魏太祖道武皇帝拓跋珪（Tuoba Gui），在天興元年，建造了耆阇崛山（Grdhrakuta，又名靈鷲山）圖一所，加以裝飾，無不莊嚴完備。晉義熙七年，王...

【English Translation】 English version: This mountain is where the wonderful Dharma is extensively preached, the very place where this sutra is expounded. Therefore, the sutra says, 'Always abiding on Mount Grdhrakuta (Vulture Peak Mountain), and in other dwelling places.' When the Buddha was in the world, King Bimbisara (King of Magadha in ancient India), in order to hear the Dharma, mobilized people and ascended from the foot of the mountain to the summit, crossing valleys and climbing over rocks, paving stone steps more than ten paces wide and five or six li long. There are two small pagodas along the way, one named 'Lower Vehicle,' where the king led the people to walk and advance; the other named 'Retreat of the Mundane,' where ordinary people were screened and not allowed to go together. The summit of the mountain is long from east to west and narrow from north to south, leaning westward near the cliff. There are now brick houses, tall and wide, with peculiar structures, facing east. The Tathagata (another name for the Buddha) used to reside here and preach the Dharma. Now, a statue of the Buddha preaching the Dharma has been made, equal in size to the Buddha's body. The Tang Dynasty (618-907 AD) monk Xuanzang (A famous monk in the Tang Dynasty), whose secular surname was Chen, was from Luoyang. He became a monk at an early age, possessed innate wisdom, visited famous teachers everywhere, and thoroughly understood the true meaning of Buddhism. He believed that those who only saw branches had shallow knowledge, and those who only took a ladle of water had a limited understanding. Therefore, he risked his life to go to remote foreign lands and sought truth in secluded places. In the early years of the Zhenguan era (627-649 AD), he set out westward, traveling back and forth for seventeen years. The sutras and treatises he obtained are recorded in detail in other books. In Central India, he obtained a golden statue imitating the Buddha preaching the Lotus Sutra on Mount Grdhrakuta in Magadha, three feet tall including the pedestal, with extraordinary colors and features, exquisitely crafted, and breathtakingly beautiful. Paying homage and gazing upon it was worth ten thousand times more. After it arrived, countless people made copies. In the first year of the Jingping era of the Song Dynasty, the monk Bo Huigao of Waguan Temple built Lingjiu Temple. There was a monk named Shi Huihao, whose wisdom and insight were profound and keen, and whose ingenious ideas were unparalleled. He created a map of Mount Grdhrakuta in the temple, with infinite wonderful changes, as if seeing it in person. The shapes of the mountain forests, birds, and beasts, and the appearances of the Eight Classes of Gods and Dragons (Devas and Nagas), had never existed in previous dynasties and began to appear from then on. After the shrine was completed, people from all over the country came to view it. Later generations built shrines based on Shi Huihao's design. The shrine is thirty-eight zhang deep from east to west and forty-four zhang and four chi from north to south. In the first year of the Tianxing era, Emperor Daowu of the Later Wei Dynasty, Tuoba Gui (Emperor Daowu of Northern Wei), built a map of Mount Grdhrakuta, adding decorations, all of which were solemn and complete. In the seventh year of the Yixi era of the Jin Dynasty, Wang...

荊州殷夫人。創造東青園寺。

寺中造法花臺一所。

宋元嘉十五年。謝婕妤。在秣陵縣。造法花寺。

後魏太常卿恭侯鄭瓊。起凈域寺。建法花堂。

晉興寧二年。沙門慧力。于瓦官寺。造石多寶塔一所。

宋元嘉五年。彭城人劉佛愛。于建康。造多寶寺。又造多寶塔一所。

齊建元元年。豫州刺史胡諧之。于鐘山。造法音寺。舍人徐儼助。造石多寶塔一所。

唐藍田玉山悟真寺沙門法誠。少小出家。山居絕俗。持誦此經。過於萬遍。依經造多寶塔一所。法花堂一所。法花堂一所。法花臺一所。臺上致經。周旋禮懺。又造禪室。于中習定。甚多靈蹟。具之後傳。

唐國子祭酒蕭璟。蘭陵人。梁帝之玄孫。梁王巋之第五子也。梁滅入隋。姊為煬帝皇后。生長貴盛。而家崇信佛法。大業中。自誦法花經。乃依經文。作多寶塔。以檀香為之。塔高三尺許。併爲木多寶像。經數年未就。其兄子銓。在宅。朝起。忽於前院草中。見一檀木浮圖。蓋下有一鍮石佛像。製作殊異。梵容威肅。其眼精。以銀為之。中黑精光凈。如自然者。銓怪。走告璟。璟視驚喜。取蓋還。試置多寶塔上。宛然相稱。如故作者。雖木色小異。而塔形更妙。以佛像安塔中。亦相稱如故造。璟喜嘆。自

【現代漢語翻譯】現代漢語譯本荊州殷夫人，建立了東青園寺。

寺中建造了一座法華臺。

宋元嘉十五年，謝婕妤在秣陵縣建造了法華寺。

後魏太常卿恭侯鄭瓊，興建了凈域寺，並建造了法華堂。

晉興寧二年，沙門慧力在瓦官寺建造了一座石多寶塔。

宋元嘉五年，彭城人劉佛愛在建康建造了多寶寺，又建造了一座多寶塔。

齊建元元年，豫州刺史胡諧之在鐘山建造了法音寺，舍人徐儼資助建造了一座石多寶塔。

唐朝藍田玉山悟真寺的沙門法誠，從小出家，隱居山林，與世隔絕，持誦《法華經》超過萬遍。他依據經文建造了一座多寶塔、一座法華堂和一座法華臺。在臺上放置經書，並圍繞著它禮拜懺悔。他還建造了禪室，在其中修習禪定。有很多靈異事蹟，詳細記載在後來的傳記中。

唐朝國子祭酒蕭璟，是蘭陵人，梁朝皇帝的玄孫，梁王巋的第五個兒子。梁朝滅亡後進入隋朝，他的姐姐是隋煬帝的皇后。他從小生長在顯貴之家，而且家族崇信佛法。大業年間，他親自誦讀《法華經》，於是依據經文製作多寶塔，用檀香木製作，塔高約三尺。同時還製作木製的多寶佛像，歷經數年尚未完成。他的侄子蕭銓在家中，早晨起來，忽然在前院的草叢中，看到一座檀木浮圖（stupa），塔下有一個鍮石（brass）佛像，製作非常奇特，佛像容貌莊嚴威肅，眼睛的眼珠用銀製作，中間的黑色眼珠清澈明亮，如同天然產生的一樣。蕭銓感到奇怪，跑去告訴蕭璟。蕭璟看到后又驚又喜，取來塔蓋，試著放在多寶塔上，完全吻合，如同原來就是這樣製作的。雖然木頭的顏色稍微有些不同，但是塔的形狀更加精妙。將佛像安放在塔中，也完全吻合，如同原來就是這樣製作的。蕭璟歡喜讚歎。

【English Translation】 English version Lady Yin of Jingzhou, created the Dongqingyuan Temple.

A Dharma Flower Platform was built in the temple.

In the fifteenth year of Yuanjia during the Song Dynasty, Xie Jieyu built the Dharma Flower Temple in Moling County.

Zheng Qiong, the Grand Master of the Court of Imperial Sacrifices during the Later Wei Dynasty, built the Jingyu Temple and constructed the Dharma Flower Hall.

In the second year of Xingning during the Jin Dynasty, the monk Huili built a stone Many Treasures Pagoda at Waguan Temple.

In the fifth year of Yuanjia during the Song Dynasty, Liu Foai from Pengcheng built the Many Treasures Temple in Jiankang, and also built a Many Treasures Pagoda.

In the first year of Jianyuan during the Qi Dynasty, Hu Xiezhi, the Governor of Yuzhou, built the Dharma Sound Temple on Zhong Mountain, and Xu Yan, a retainer, helped build a stone Many Treasures Pagoda.

The monk Facheng of Wuzhen Temple on Jade Mountain in Lantian during the Tang Dynasty, became a monk at a young age, lived in the mountains away from the world, and recited this sutra more than ten thousand times. Based on the sutra, he built a Many Treasures Pagoda, a Dharma Flower Hall, and a Dharma Flower Platform. He placed the sutra on the platform and circumambulated it, performing rituals of repentance. He also built a meditation room in which he practiced meditation. There were many miraculous events, which are recorded in detail in later biographies.

Xiao Jing, the Libationer of the State Academy during the Tang Dynasty, was from Lanling, the great-grandson of Emperor Liang, and the fifth son of King Kui of Liang. After the fall of the Liang Dynasty, he entered the Sui Dynasty, and his sister was the Empress of Emperor Yang of Sui. He grew up in a noble and prosperous family, and his family revered Buddhism. During the Daye era, he personally recited the Dharma Flower Sutra, and thus, based on the sutra, he made a Many Treasures Pagoda out of sandalwood, about three feet tall. He also made a wooden Many Treasures Buddha statue, which took several years to complete. His nephew, Xiao Quan, was at home. One morning, he suddenly saw a sandalwood stupa in the grass in the front yard. Underneath it was a brass Buddha statue, which was very peculiar in its making. The Buddha's face was solemn and dignified, and the pupils of the eyes were made of silver, with the black pupils clear and bright, as if they were naturally formed. Quan was surprised and ran to tell Jing. Jing was surprised and delighted when he saw it. He took the lid and tried to place it on the Many Treasures Pagoda, and it fit perfectly, as if it had been made that way. Although the color of the wood was slightly different, the shape of the pagoda was even more exquisite. The Buddha statue was placed in the pagoda, and it also fit perfectly, as if it had been made that way. Xiao Jing rejoiced and praised it.

以為精誠所感。其佛像衣內。有舍利百餘枚。璟女尼。等年少。竊疑舍利。錘打不破。乃試取三十枚。于石上。以斧打之。舍利迸散。了無著者。女就地拾覓。唯得三四枚。余並不見所在。既而懼。以告璟。璟往塔中視之。即舍利皆如在舊。璟從此。日誦法花經一遍。以至於終。貞觀十二年。病篤。蕭后。及弟侄視之。璟與相見。各令燃香。因即共別。唯留弟宋公瑀。及女為尼者。令燃香誦經。頃之。謂其尼曰。我欲去。普賢菩薩。來迎我在東院。師可迎之。尼如言往迎。未還。璟曰。此院不凈。不肯來。吾當往就。汝等好住。因與瑀等別。仍起。長跪合掌。正向西方。頃之遂絕。遺令。獨載一車。斂以在身之服。婦人不得送葬。勿以肉祭祀。坎才令沒棺。朝野嘆其通𩄭。家人奉而行之。昔遍吉大士。神力無邊。現乘象王證明法花。斯或先佛之權應。或補處之垂化。七地莫測。二乘不思矣。夫上妙色身。既其明道。精微影象。信亦感俗固有。㳂形以悟神。因跡以觀本。喜見之相。實汲誘之關津也。

宋崇憲路昭太后。植因曠劫。儷極皇家。而幻夢尊貴。塵垢琛寶。思隆正化。摹寫法身以大明四年。乃命白馬寺比丘曇標。造普賢菩薩像一軀。駕乘白象。六牙𦟛纖。七枝平滿。制度巨壯。镕式精嚴。鑄比鍊銅。泥茲

【現代漢語翻譯】現代漢語譯本：因為（她的）精誠感動了（佛）。那佛像的衣服裡面，有舍利一百多枚。璟（jing）女尼等年輕，暗自懷疑舍利，（認為）用錘子打不破，於是試著取了三十枚，在石頭上用斧頭打它。舍利迸散，完全沒有附著物。女尼就地拾取，只得到三四枚，其餘的都不見蹤影。不久感到害怕，把這件事告訴了璟。璟到塔中察看，那些舍利都像原來一樣還在。璟從此每天誦讀一遍《法華經》，直到去世。貞觀十二年，（璟）病重，蕭后以及（她的）弟弟侄子去看望她。璟與他們相見，各自讓他們點燃香。於是就此告別，只留下弟弟宋公瑀（yu），以及出家為尼的女兒，讓他們點燃香誦經。過了一會兒，（璟）對她的女尼說：『我想要走了，普賢菩薩來迎接我在東院，你可以去迎接他。』女尼按照她的話去迎接，還沒回來。璟說：『這個院子不乾淨，（普賢菩薩）不肯來，我應當去就他。你們好好住著。』於是與瑀等人告別，隨即起身，長跪合掌，正對著西方。不久就去世了。遺囑說，用一輛車單獨載（她的遺體），用她生前穿的衣服包裹。婦女不得送葬，不要用肉祭祀，墓穴只要能埋沒棺材就行了。朝廷和民間都嘆息她通曉玄妙。家人遵照她的遺囑辦理喪事。從前遍吉大士（普賢菩薩的別名），神力無邊，顯現乘坐象王來證明《法華經》。這或許是先佛的權宜示現，或許是補處菩薩的垂跡化身。七地菩薩也難以測度，二乘聖者更是無法思議啊。那上妙的色身，既然能夠闡明佛道，精微的影象，也確實能夠感動世俗，這是自古就有的。沿著（佛像的）形貌來領悟（佛的）精神，通過（佛的）事蹟來觀察（佛法的）根本。喜見菩薩的示現，實在是汲引誘導眾生的關鍵途徑啊。宋朝崇憲路昭太后，植下的因緣曠遠久長，匹配于極尊貴的皇家。然而（她認為）尊貴如同虛幻的夢境，珍寶如同塵土污垢。爲了弘揚正法，在大明四年，（她）於是命令白馬寺的比丘曇標，建造普賢菩薩像一尊，（普賢菩薩）駕乘白象，六牙細長，七枝平滿。制度宏偉壯麗，鑄造方式精細嚴謹。鑄造時採用精煉的銅，用泥土...

【English Translation】 English version: Because of her sincere devotion, the Buddha was moved. Inside the robes of that Buddha statue, there were over a hundred pieces of Sharira (relics). The young nun, Jing, and others secretly doubted the Sharira, thinking they couldn't be broken by a hammer. So, they tried taking thirty pieces and striking them with an axe on a stone. The Sharira scattered, with nothing adhering to them. The nun searched the ground, only finding three or four pieces, the rest were nowhere to be seen. Soon, she became afraid and told Jing about it. Jing went to the pagoda to check, and all the Sharira were as they had been before. From then on, Jing recited the Lotus Sutra once a day until her death. In the twelfth year of the Zhenguan era, Jing became seriously ill. Empress Xiao and her younger brothers and nephews went to visit her. Jing met with them, and each of them lit incense. Then they said their farewells, leaving only her younger brother, Song Gong Yu, and her daughter, who was a nun, instructing them to light incense and recite scriptures. After a while, Jing said to her nun: 'I want to leave, Samantabhadra Bodhisattva (Puxian Pusa) is coming to greet me in the east courtyard, you can go and welcome him.' The nun went to welcome him as she was told, but had not yet returned. Jing said: 'This courtyard is unclean, (Samantabhadra Bodhisattva) is unwilling to come, I should go to him. You all stay well.' Then she bid farewell to Yu and the others, and then got up, knelt with her palms together, facing directly west. Soon after, she passed away. Her will stated that her body should be carried alone in a cart, wrapped in the clothes she wore in life. Women were not allowed to attend the funeral, and no meat should be used for sacrifices. The burial pit should only be deep enough to cover the coffin. The court and the people sighed at her understanding of the profound. Her family followed her will and carried out the funeral. In the past, the Great Being Samantabhadra (Bianji Dashi), with boundless divine power, manifested riding the Elephant King to prove the Lotus Sutra. This may be a provisional manifestation of a past Buddha, or a trace of a Bodhisattva awaiting Buddhahood. Even Bodhisattvas of the seventh ground cannot fathom it, and those of the Two Vehicles cannot comprehend it. The supreme and wonderful form body, since it can illuminate the path, the subtle image can indeed move the common people, as it has always been. Following the form to understand the spirit, observing the traces to see the origin. The appearance of Sadāparibhūta Bodhisattva (Xijian Pusa) is truly a key path for drawing in and guiding sentient beings. Empress Zhao of Chongxian Road in the Song Dynasty, planted causes over countless kalpas (kuang jie), matched with the most honorable imperial family. However, (she believed) that nobility was like an illusory dream, and treasures were like dust and dirt. In order to promote the true Dharma, in the fourth year of Daming, (she) then ordered the Bhikkhu (Biqiu) Tan Biao of Baima Temple (White Horse Temple) to build a statue of Samantabhadra Bodhisattva (Puxian Pusa), (Samantabhadra Bodhisattva) riding a white elephant, with six slender tusks and seven evenly distributed branches. The system is magnificent and grand, and the casting method is meticulous and rigorous. Refined copper is used for casting, and mud...

銑鋈。菩薩炳紫金之相。像王耀白銀之形。耀麗煌爍。狀若飛騰。實佛事之妙跡。塔廟之真規者也。而弘願不窮。修福無倦。到大明八年。又造普賢寺。壯麗之奇。將美莊嚴。

釋道冏。扶風好濤人也。本姓馬氏。學業淳粹。弱齡有聲。初出家。為道懿弟子。冏素誦法花。唯憑誠此業。元嘉二年九月。在洛陽。為人作普賢齋。於是。澡雪庭除。表裡清凈。嚴遍吉之像。肅如在之心。道俗四十許人。已經七日。正就中食。忽有一人褲褶乘馬。入至室堂前。下馬禮佛。冏謂。常人不加禮異。此人登馬揮鞭。忽失所在。便見赤光赫然竟天。良久而滅。后三年十二月。在白衣家。復作普賢齋。將竟之夕。有二沙門。容眼如凡。直來禮佛。眾中謂是庸僧。不甚尊仰。聊問何居。答云。住在前村。時眾白衣。有張道。覺其有異。至心禮拜。沙門出門。行可數十步。忽飛空直上衝天。追目此僧。不復知所。后與同學四人南遊陽都。觀矚風化。夜乘冰渡河。中道冰破。三人沒死。冏又歸誠觀音。乃覺腳下如有一物自𢼨。復見赤光在前。乘光至岸。建都。止南澗寺。常以般舟為業。嘗中夜入禪。忽見四人御車至房。呼令上乘冏欻不自覺已見身在郡陵沈橋間。見一人在路座胡牀。待者數百人。見冏驚起曰。坐禪人耳。彼人因謂左右曰

【現代漢語翻譯】現代漢語譯本：銑鋈（人名，具體含義不詳）。菩薩呈現出紫金色的相貌，如同象王般閃耀著白銀般的光輝。光彩奪目，彷彿要飛騰而去。這實在是佛事的精妙之處，塔廟的真正規範啊。而且弘大的誓願沒有窮盡，修習福報沒有厭倦。到了大明八年，又建造了普賢寺，那壯麗的奇觀，將是多麼美好莊嚴啊。

釋道冏（佛教僧侶），是扶風好濤（地名）人。原本姓馬。學業純粹精深，年少時就很有名聲。最初出家，是道懿（佛教僧侶）的弟子。道冏平時誦讀《法華經》，只是憑藉著這份虔誠。元嘉二年九月，在洛陽，為他人舉辦普賢齋。於是，打掃庭院，內外清凈，莊嚴地佈置普賢菩薩的畫像，心中肅穆如同菩薩親臨。道俗四十多人，已經過了七天。正在吃午飯的時候，忽然有一個人穿著短衣騎著馬，來到室內堂前。下馬禮佛。道冏認為，普通人不會這樣特別地行禮。這個人上馬揮鞭，忽然消失不見。便看見紅色的光芒照亮天空，很久才消失。三年後的十二月，在一位居士家，再次舉辦普賢齋。將要結束的晚上，有兩個沙門（佛教出家男子），容貌衣著如同凡人。直接來禮佛。眾人認為他們是普通的僧人，不太尊敬。隨便問他們住在哪裡。回答說，住在前面的村子裡。當時居士中，有張道（人名），覺得他們很特別，真心禮拜。沙門出門，走了幾十步，忽然飛上天空。眾人抬頭看，再也看不到僧人在哪裡了。後來與四個同學南遊陽都（地名），觀察風俗教化。夜晚乘著冰面渡河，走到河中央冰面破裂，三人淹死了。道冏又歸心觀音菩薩，就覺得腳下好像有什麼東西在托著自己，又看見紅色的光芒在前面，乘著光芒到達岸邊。在建都（地名）停下來，住在南澗寺。常常以般舟三昧（佛教修行方法）為業。曾經半夜入禪定，忽然看見四個人駕著車來到房間，叫他上車。道冏忽然不自覺地發現自己已經在郡陵（地名）的沈橋（地名）之間。看見一個人坐在路邊的胡牀上，有幾百個侍從。看見道冏驚起說：『原來是坐禪的人啊。』那個人於是對左右的人說

【English Translation】 English version: Xian Wu (personal name, specific meaning unknown). The Bodhisattva manifested a purple-golden appearance, like an elephant king radiating silver light. The radiance was dazzling, as if soaring into the sky. This was truly a wonderful manifestation of Buddhist affairs, the true standard of pagodas and temples. Moreover, the great vows were inexhaustible, and the cultivation of blessings was tireless. In the eighth year of Daming, Puxian Temple was built again, and its magnificent spectacle would be beautiful and solemn.

Shi Daojiong (Buddhist monk) was a native of Haotao, Fufeng (place name). His original surname was Ma. His studies were pure and profound, and he was famous at a young age. He first became a monk and was a disciple of Dao Yi (Buddhist monk). Daojiong usually recited the 'Lotus Sutra', relying solely on this sincerity. In September of the second year of Yuanjia, in Luoyang, he held a Puxian vegetarian feast for others. Therefore, he cleaned the courtyard, both inside and out, and solemnly arranged the image of Samantabhadra Bodhisattva, with a solemn heart as if the Bodhisattva was present. More than forty laypeople and monks had been there for seven days. While they were having lunch, suddenly a person wearing short clothes and riding a horse arrived in front of the hall. He dismounted and bowed to the Buddha. Daojiong thought that ordinary people would not salute in such a special way. This person mounted his horse and waved his whip, and suddenly disappeared. Then a red light was seen illuminating the sky, and it disappeared after a long time. In December three years later, at the home of a layperson, he held another Puxian vegetarian feast. On the evening before it was about to end, two Shamen (Buddhist monks), with appearances and clothing like ordinary people, came directly to worship the Buddha. The crowd thought they were ordinary monks and did not respect them very much. They casually asked where they lived. They replied that they lived in the village in front. At that time, among the laypeople, there was Zhang Dao (personal name), who felt that they were special and sincerely bowed. The Shamen went out the door, walked dozens of steps, and suddenly flew straight up into the sky. The crowd looked up, but could no longer see the monks anywhere. Later, he traveled south to Yangdu (place name) with four classmates to observe the customs and teachings. At night, they crossed the river on the ice, and the ice broke in the middle of the river, and three people drowned. Daojiong then turned his heart to Guanyin Bodhisattva, and felt as if something was supporting him under his feet, and he saw a red light in front of him, riding the light to the shore. He stopped in Jiandu (place name) and lived in Nanjian Temple. He often practiced the Pratyutpanna Samadhi (Buddhist practice method). Once, he entered meditation in the middle of the night, and suddenly saw four people driving a car to the room, calling him to get in. Daojiong suddenly unconsciously found himself between Shen Bridge (place name) in Junling (place name). He saw a person sitting on a Hu bed by the road, with hundreds of attendants. Seeing Daojiong, he was startled and said, 'So it's a person who meditates.' That person then said to the people around him

。止向令知處而已。何忽勞屈法師。於是。禮拜執別。令人送冏還寺。扣門。良久方開。入寺見房猶閉。眾咸莫測其然。宋元嘉二十年。臨川康王義慶。攜往廣陵。終於彼也。

釋僧苞。京兆人。少在關。受業什公。宋永初中。游北。徐入黃山精舍。于彼建三七日普賢齋。懺至十七日。有白鶴飛來。集普賢座前。至中行香畢乃去。至二十一日。又有黃衣四人。繞塔數匝。忽然不見。

弘贊法華傳卷第一大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第二

藍谷沙門惠詳撰

翻譯第二

譯經真偽合十四人(真十偽四)譯論二人。魏外國釋正無畏(法花三昧經六卷亦一本加正字)晉燉煌釋竺法護(正法花經十卷亦別出普門品光世音經)東晉西域釋訶支(普門品經)東晉釋支道根(方等法花經五卷)偽秦天竺釋童壽(妙法蓮花經一部七卷)宋澋州釋智嚴(法花三昧經一卷)宋北涼河西王弟京聲(觀世音經)齊上林寺釋法獻(妙法蓮花經提婆達多品)隋西域釋德志(妙法蓮花經普門品重誦偈)唐西域釋法密(妙法蓮花經藥草喻品加五紙諸咒並異)齊竟陵王蕭子良(抄妙法蓮花經抄法花葯王經)梁大學博士江泌女(法花經一卷)

右二條非正經。古舊二錄

【現代漢語翻譯】現代漢語譯本：只是想讓他知道地方罷了，為何要勞煩法師您呢？』於是，（他）禮拜告別，派人送冏回到寺廟。敲門，過了很久才打開。進入寺廟，看到房門仍然關閉，眾人都無法理解這是怎麼回事。宋元嘉二十年（公元443年），臨川康王義慶將他帶到廣陵，（冏）最終在那裡去世。

釋僧苞（Shi Sengbao），京兆人。年輕時在關中，師從什公（Shi Gong）。宋永初年間，遊歷北方，之後進入黃山精舍。在那裡建立了為期二十一天的普賢齋。懺悔到第十七天，有白鶴飛來，停在普賢菩薩的座位前。直到中午行香完畢才離去。到第二十一天，又有四個身穿黃衣的人，繞塔數圈，忽然不見。

《弘贊法華傳》卷第一大正藏第 51 冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第二

藍谷沙門惠詳（Hui Xiang）撰

翻譯第二

譯經真偽合計十四人（真十人，偽四人）：譯論二人。魏國外國沙門正無畏（Zheng Wuwei）（《法華三昧經》六卷，亦有一本加『正』字）晉代敦煌沙門竺法護（Zhu Fahu）（《正法華經》十卷，亦別出《普門品》、《光世音經》）東晉西域沙門訶支（Hezhi）（《普門品經》）東晉沙門支道根（Zhi Daogen）（《方等法華經》五卷）偽秦天竺沙門童壽（Tongshou）（《妙法蓮花經》一部七卷）宋代澋州沙門智嚴（Zhiyan）（《法華三昧經》一卷）宋代北涼河西王弟京聲（Jingsheng）（《觀世音經》）齊代上林寺沙門法獻（Faxian）（《妙法蓮花經·提婆達多品》）隋代西域沙門德志（Dezhi）（《妙法蓮花經·普門品重誦偈》）唐代西域沙門法密（Fami）（《妙法蓮花經·藥草喻品》加五紙諸咒並異）齊代竟陵王蕭子良（Xiao Ziliang）（抄《妙法蓮花經》，抄《法華藥王經》）梁代大學博士江泌女（Jiang Mi's daughter）（《法華經》一卷）

右兩條並非正經，出自古舊二錄。

【English Translation】 English version: 'I only wanted to let him know the place, why trouble the Dharma master?' Thereupon, (he) bowed and took his leave, sending someone to escort Jiong back to the temple. He knocked on the door, and it took a long time for it to open. Entering the temple, he saw that the room was still closed, and everyone was puzzled as to what was happening. In the twentieth year of the Yuanjia reign of the Song dynasty (443 AD), Kang Wang Yiqing of Linchuan took him to Guangling, where (Jiong) eventually passed away.

釋僧苞 (Shi Sengbao), was a native of Jingzhao. In his youth, he was in Guanzhong, studying under Shi Gong. During the Yongchu period of the Song dynasty, he traveled north and then entered the Huangshan Hermitage. There, he established a twenty-one-day Universal Worthy (普賢 Puxian) Retreat. On the seventeenth day of repentance, a white crane flew over and landed in front of the seat of Universal Worthy Bodhisattva. It only left after the incense offering was completed at noon. On the twenty-first day, four people in yellow robes circled the pagoda several times and suddenly disappeared.

弘贊法華傳 (Hong Zan Fa Hua Zhuan) Scroll 1 Taisho Tripitaka Volume 51, No. 2067 弘贊法華傳 (Hong Zan Fa Hua Zhuan)

弘贊法華傳 (Hong Zan Fa Hua Zhuan) Scroll 2

Composed by Shramana Hui Xiang (惠詳) of Lan Valley

Translation Section 2

A total of fourteen translators of scriptures, both authentic and apocryphal (ten authentic, four apocryphal): two translators of treatises. Zheng Wuwei (正無畏), a foreign Shramana from the Wei kingdom (Six scrolls of the 'Samadhi Sutra of the Lotus Flower' (法華三昧經 Fa Hua San Mei Jing), also one edition with the character '正' added). Zhu Fahu (竺法護), a Shramana from Dunhuang during the Jin dynasty (Ten scrolls of the 'Correct Lotus Flower Sutra' (正法花經 Zheng Fa Hua Jing), also separately produced the 'Universal Gate Chapter' (普門品 Pu Men Pin) and the 'Guanshiyin Sutra' (光世音經 Guang Shi Yin Jing)). Hezhi (訶支), a Shramana from the Western Regions during the Eastern Jin dynasty ('Universal Gate Chapter Sutra' (普門品經 Pu Men Pin Jing)). Zhi Daogen (支道根), a Shramana from the Eastern Jin dynasty (Five scrolls of the 'Vaipulya Lotus Flower Sutra' (方等法花經 Fang Deng Fa Hua Jing)). Tongshou (童壽), a Shramana from Tianzhu during the Pseudo-Qin dynasty (One set of the 'Wonderful Dharma Lotus Flower Sutra' (妙法蓮花經 Miao Fa Lian Hua Jing), seven scrolls). Zhiyan (智嚴), a Shramana from Yingzhou during the Song dynasty (One scroll of the 'Samadhi Sutra of the Lotus Flower' (法華三昧經 Fa Hua San Mei Jing)). Jingsheng (京聲), the younger brother of the King of Hexi of the Northern Liang during the Song dynasty ('Guanshiyin Sutra' (觀世音經 Guan Shi Yin Jing)). Faxian (法獻), a Shramana from the Shanglin Temple during the Qi dynasty ('Devadatta Chapter' (提婆達多品 Ti Po Da Duo Pin) of the 'Wonderful Dharma Lotus Flower Sutra' (妙法蓮花經 Miao Fa Lian Hua Jing)). Dezhi (德志), a Shramana from the Western Regions during the Sui dynasty ('Repetitive Verses of the Universal Gate Chapter' (普門品重誦偈 Pu Men Pin Chong Song Ji) of the 'Wonderful Dharma Lotus Flower Sutra' (妙法蓮花經 Miao Fa Lian Hua Jing)). Fami (法密), a Shramana from the Western Regions during the Tang dynasty (The 'Medicinal Herbs Parable Chapter' (藥草喻品 Yao Cao Yu Pin) of the 'Wonderful Dharma Lotus Flower Sutra' (妙法蓮花經 Miao Fa Lian Hua Jing), with five additional pages of various mantras and differences). Xiao Ziliang (蕭子良), the Prince of Jingling during the Qi dynasty (Copied the 'Wonderful Dharma Lotus Flower Sutra' (妙法蓮花經 Miao Fa Lian Hua Jing), copied the 'Bhaisajyaraja Sutra of the Lotus Flower' (法華藥王經 Fa Hua Yao Wang Jing)). Jiang Mi's daughter (江泌女), a university scholar during the Liang dynasty (One scroll of the 'Lotus Flower Sutra' (法花經 Fa Hua Jing)).

The two items on the right are not canonical scriptures, and are from the Old and Ancient Records.

失譯經(法花光瑞菩薩現壽經)隋費長房注偽經(妙法蓮花度量天地經妙法蓮花天地變異經)

右二條疑偽。後魏西域沙門道希(妙法蓮華經論二卷)後魏中天竺沙門寶意(妙法蓮花經論一卷)

法花三昧經六卷(一本加正字)

右。外國沙門支疆梁接。魏言正無畏。以魏高貴卿公世甘露元年七月。于交州譯。沙門道馨筆受。無別廣傳經目云然。

正法華經十卷

右。沙門竺曇摩羅剎。此云法護。其先月氏人。本姓支氏。世居燉煌郡。年八歲出家。事外國沙門竺高座為師。誦經日萬言。過目即能。天性純懿。操行精苦。篤志好學。萬里尋師。是以。博覽六經。游心七籍。雖世務譭譽。未嘗介抱。是時晉武之世。寺廟影象。雖崇京邑而方等深蘊在蔥外。護乃慨然發憤。志弘大道。遂隨師至西域。遊歷諸國。外國異言。三十六種。書亦如之。護皆遍學。貫綜詁訓。音義字型。無不備識。遂大赍梵經。還歸中夏。自燉煌至長安。㳂路傳譯。寫為晉文。所譯賢劫正法花等。一百六十五部。孜孜所務。唯以弘道為業。終身寫譯。勞不告倦。經法所以廣流中夏者。護之力也。以西晉大康七年八月十日。護手執梵本。口宣出前經二十七品。優婆塞聶承遠。張仕明。張仲改。共筆受。九月二日訖。天竺

【現代漢語翻譯】現代漢語譯本

《失譯經》(《法花光瑞菩薩現壽經》)，隋朝費長房注，偽經(《妙法蓮花度量天地經》、《妙法蓮花天地變異經》)。

右邊這兩條經文被懷疑是偽造的。後魏時期的西域沙門道希(著有《妙法蓮華經論》二卷)，後魏時期的中天竺沙門寶意(著有《妙法蓮花經論》一卷)。

《法花三昧經》六卷(有的版本加了『正』字)。

右邊這部經書是外國沙門支疆梁接翻譯的。用魏國的話說，他的名字是正無畏。在魏高貴卿公世甘露元年七月，于交州翻譯。沙門道馨負責筆錄。其他的經目錄中沒有廣泛流傳的記載，是這樣說的。

《正法華經》十卷

右邊這部經書是沙門竺曇摩羅剎翻譯的，他的漢譯名字是法護(Dharmaraksa)。他的祖先是月氏人，原本姓支，世代居住在敦煌郡。八歲時出家，跟隨外國沙門竺高座為師。每天誦讀經文一萬字，看過一遍就能記住。天性純真善良，操守行為精進刻苦，立志好學，不遠萬里尋找老師。因此，廣泛閱讀了六經，用心研究了七籍。雖然世俗事務有毀有譽，他從未放在心上。當時是晉武帝時期，寺廟和佛像雖然在京城一帶很興盛，但深奧的佛法卻在遙遠的蔥嶺之外。法護於是慨然發憤，立志弘揚大道。於是跟隨他的老師到了西域，遊歷了各個國家。外國的語言有三十六種，文字也是如此。法護都普遍學習，融會貫通，精通訓詁，語音、字義、字型，沒有不精通的。於是大量攜帶梵文經書，返回中原。從敦煌到長安，沿路翻譯，寫成晉朝的文字。所翻譯的《賢劫經》、《正法花經》等，共一百六十五部。他孜孜不倦地致力於弘揚佛法。終身從事寫作和翻譯，從不感到疲倦。佛經能夠廣泛流傳到中原，是法護的功勞。在西晉大康七年八月十日，法護手持梵文字，口中宣讀翻譯了前面的經文二十七品，優婆塞聶承遠、張仕明、張仲改共同筆錄，於九月二日完成。天竺(India)

【English Translation】 English version

《Lost Translation Sutra》(《Fahua Guangrui Bodhisattva Present Life Sutra》), annotated by Fei Changfang of the Sui Dynasty, apocryphal sutras (《Wonderful Dharma Lotus Sutra Measuring Heaven and Earth Sutra》, 《Wonderful Dharma Lotus Sutra Heaven and Earth Transformation Sutra》).

The two sutras on the right are suspected of being apocryphal. The Western Regions Shramana Daoxi of the Later Wei Dynasty (authored two volumes of 《Commentary on the Wonderful Dharma Lotus Sutra》), and the Central Indian Shramana Baoyi of the Later Wei Dynasty (authored one volume of 《Commentary on the Wonderful Dharma Lotus Sutra》).

《Fahua Samadhi Sutra》 in six volumes (some versions add the character '正' (zhèng, correct)).

The sutra on the right was translated by the foreign Shramana Zhi Jiangliangjie. In the language of the Wei Dynasty, his name is Zheng Wuwei (True Fearlessness). It was translated in Jiaozhou in the seventh month of the first year of the Ganlu era during the reign of Duke Gaogui of the Wei Dynasty. Shramana Daoxin was responsible for recording it. There is no widespread record of it in other sutra catalogs, so it is said.

《Correct Dharma Lotus Sutra》 in ten volumes.

The sutra on the right was translated by Shramana Zhu Tanmuluocha, whose Chinese name is Dharmaraksa (法護). His ancestors were Yuezhi people, originally surnamed Zhi, and lived in Dunhuang Prefecture for generations. He became a monk at the age of eight, and followed the foreign Shramana Zhu Gaozuo as his teacher. He recited 10,000 words of sutras every day, and could remember them after reading them once. His nature was pure and kind, and his conduct was diligent and assiduous. He was determined to study hard and traveled thousands of miles to find a teacher. Therefore, he extensively read the Six Classics and studied the Seven Books with his heart. Although worldly affairs had both praise and criticism, he never took them to heart. At that time, it was the era of Emperor Wu of the Jin Dynasty. Although temples and Buddha statues were very prosperous in the capital area, the profound Dharma was far beyond the Congling Mountains. Dharmaraksa was indignant and determined to promote the Great Way. So he followed his teacher to the Western Regions and traveled to various countries. There were thirty-six kinds of foreign languages, and the writing was the same. Dharmaraksa studied them all, integrated them, and was proficient in exegesis. He was proficient in phonetics, semantics, and writing. So he brought a large number of Sanskrit sutras back to the Central Plains. From Dunhuang to Chang'an, he translated them along the way and wrote them in the script of the Jin Dynasty. He translated a total of 165 sutras, including the 《Bhadrakalpa Sutra》 and the 《Correct Dharma Lotus Sutra》. He tirelessly devoted himself to promoting the Dharma. He engaged in writing and translation throughout his life and never felt tired. The reason why the Buddhist scriptures were widely spread to the Central Plains was due to Dharmaraksa's efforts. On August 10th of the seventh year of the Dakang era of the Western Jin Dynasty, Dharmaraksa held the Sanskrit text in his hand and recited the previous twenty-seven chapters of the sutra. The Upasakas Nie Chengyuan, Zhang Shiming, and Zhang Zhonggai jointly recorded it, and it was completed on September 2nd. Tianzhu (India).

沙門竺力。龜茲居士帛元信。共參校。元嘉元年二月六日重覆。又元康元年。長安孫伯虎虞世雅等。以四月十五日寫素訖。護后立寺于長安青門外。精勤行道。於是。德化遐市。聲蓋四遠。僧徒數千。咸所宗事。春秋七十有八。與門徒避地。東下至澠池。遘疾而卒。

普門品經　　光世音經

右二經。亦沙門法護別出。

普門品經

右。東晉西域沙門祇多蜜。晉言訶支譯。與法護譯者。大同小異。

方等法花經五卷

右。沙門支道根。東晉成帝咸康元年譯出。

妙法蓮花經一部七卷

右。沙門鳩摩羅什。此云童壽。天竺人也。家世國相。什祖父達多。名重於國。父鳩摩炎。有懿節。避相位出家東度蔥嶺。龜茲王聞其棄榮。甚敬慕之。自出郊迎。請為國師。王妹年始二十。才悟明敏。且體有赤黡。法生智子。諸國娉之。並不行。及見炎。心欲當之。乃逼以妻焉。既而懷什。什在胎。其母慧解倍常。聞雀梨大寺名德既多。又有得道之僧。即與王族貴女德行諸尼。彌日設供。請齊聽法。什母。忽自通天竺語。難問之辭。必窮淵致。眾咸嘆之。有羅漢達么瞿沙曰。此必懷智子。為說舍利弗在胎之證。及什生之後。復還忘前言。頃之。什母。樂欲出家。專精匪懈。學得初果。

【現代漢語翻譯】現代漢語譯本：沙門竺力（Śramaṇa Zhu Li）。龜茲居士帛元信（Bo Yuanxin）共同參校。元嘉元年二月六日重新覆核。又元康元年，長安孫伯虎、虞世雅等人，以四月十五日書寫完畢。護后在長安青門外建立寺廟，精勤修行。因此，德化遠播，聲名遠揚，僧徒數千，都以他為宗師。春秋七十八歲，與門徒避難，東下至澠池，因病去世。

《普門品經》《光世音經》

右邊這兩部經，也是沙門法護（Dharmarakṣa）單獨翻譯出來的。

《普門品經》

右邊這部經，是東晉西域沙門祇多蜜（Jītamitra），晉語譯為訶支（Hezhi）翻譯的。與法護（Dharmarakṣa）翻譯的版本，大同小異。

《方等法花經》五卷

右邊這部經，是沙門支道根（Zhi Daogen），在東晉成帝咸康元年翻譯出來的。

《妙法蓮花經》一部七卷

右邊這部經，是沙門鳩摩羅什（Kumārajīva）翻譯的，鳩摩羅什，此云童壽（Kumarajiva, meaning 'child age'）。是天竺人。家世世代代是國相。鳩摩羅什的祖父達多（Datta），名聲顯赫於國中。父親鳩摩炎（Kumārāditya），有美好的節操，爲了避開相位而出家，向東越過蔥嶺。龜茲王（King of Kucha）聽說他放棄榮華，非常敬佩他，親自出城郊外迎接，請他做國師。國王的妹妹，年紀剛二十歲，才智聰敏，而且身體上有紅色的痣，預示著會生出有智慧的兒子。各國都來求娶她，她都不答應。等到見到鳩摩炎，心裡想要嫁給他，於是逼迫他娶她為妻。不久之後就懷了鳩摩羅什。鳩摩羅什在胎中時，他的母親的智慧和理解力比平時增加了很多。聽說雀梨大寺（Que Li Great Temple）有很多有名望的僧人，還有得道的僧人，就與王族貴女、有德行的尼姑們，每天都設齋供養，請他們講經說法。鳩摩羅什的母親，忽然能說天竺語，提出的疑問，必定探究到深遠的意義。眾人都讚歎她。有羅漢達么瞿沙（Arhat Dharma Ghosh）說，這必定是懷了有智慧的兒子，並說了舍利弗（Śāriputra）在胎中的徵兆。等到鳩摩羅什出生之後，她又忘記了以前說的話。不久之後，鳩摩羅什的母親，喜歡出家，專心精進，毫不懈怠，學得了初果。

【English Translation】 English version: Śramaṇa Zhu Li, together with the Kucha layperson Bo Yuanxin, jointly collated this text. It was re-examined on the sixth day of the second month of the first year of the Yuanjia era. Furthermore, in the first year of the Yuankang era, Sun Bohu, Yu Shiya, and others from Chang'an finished writing this on the fifteenth day of the fourth month. Later, a temple was established outside the Qingmen gate of Chang'an to protect the text, and diligent practice was carried out. Consequently, his virtuous influence spread far and wide, and his reputation covered the four directions. Thousands of monks regarded him as their master. He lived to the age of seventy-eight, and while seeking refuge with his disciples, he traveled east to Mianchi, where he fell ill and passed away.

The Universal Gate Chapter Sutra and the Avalokiteśvara Sutra

These two sutras on the right were also separately translated by Śramaṇa Dharmarakṣa.

The Universal Gate Chapter Sutra

The sutra on the right was translated by Śramaṇa Jītamitra from the Western Regions during the Eastern Jin Dynasty. Jītamitra is translated as Hezhi in Chinese. It is largely the same as Dharmarakṣa's translation, with only minor differences.

The Vaipulya Dharma Flower Sutra, in five volumes

The sutra on the right was translated by Śramaṇa Zhi Daogen in the first year of the Xiankang era during the reign of Emperor Cheng of the Eastern Jin Dynasty.

The Wonderful Dharma Lotus Flower Sutra, one set in seven volumes

The sutra on the right was translated by Śramaṇa Kumārajīva (meaning 'child age'). He was from India. His family had been state ministers for generations. Kumārajīva's grandfather, Datta, was renowned in the country. His father, Kumārāditya, possessed noble integrity. To avoid the position of state minister, he renounced the world and traveled east across the Pamir Mountains. The King of Kucha, hearing of his renunciation of glory, greatly admired him and personally welcomed him outside the city, inviting him to be the national teacher. The king's younger sister, only twenty years old, was intelligent and insightful, and had a red mark on her body, indicating that she would give birth to a wise son. Various countries sought her hand in marriage, but she refused them all. When she saw Kumārāditya, she desired to marry him and forced him to take her as his wife. Soon after, she conceived Kumārajīva. While Kumārajīva was in the womb, his mother's wisdom and understanding increased greatly. Hearing that the Que Li Great Temple had many renowned monks and enlightened beings, she and the noble women of the royal family, along with virtuous nuns, offered daily alms and invited them to preach the Dharma. Kumārajīva's mother suddenly spoke in the language of India, and her questions delved into profound meanings. Everyone praised her. The Arhat Dharma Ghosh said, 'She must be carrying a wise son,' and spoke of the signs of Śāriputra in the womb. After Kumārajīva was born, she forgot her previous words. Soon after, Kumārajīva's mother desired to renounce the world, and she devoted herself to diligent practice without懈怠, attaining the first fruit.

什年七歲。亦俱出家。從師受經。日誦千偈。偈有三十二字。凡三萬二千言。誦毗曇既過。師授其義。即自通達。於是。遍歷諸師。廣學經教。一聞能受。盡其隅奧。又外道經書。亦悉披覽。后什母謂什曰。方等深教。應大闡真丹。傳之東出。唯爾之力。尋與母別。苻堅建元十三年正月。太史奏云。有星見外國分野。當有大德智人。入朝中國。堅曰。朕聞西域有鳩摩羅什。即遣使求之。未致而卒。及後秦姚興弘始三年九月。來儀至此。以其年十二月。與興相見。興待以國師之禮。甚見優寵。悟言相對。即淹留終日。斫微造盡。即窮年忘倦。自大法東被。始於漢明。涉歷魏晉。經論漸多。而支竺所出。多滯文格義。興少崇三寶。銳志講集。什既至止。仍請入西明閣。及逍遙園。譯出衆經。什。既率多諳誦。無不究盡。轉能漢言。音譯流便。既覽舊經。義多紕僻。皆由先度失旨。不與梵本相應。於是。興。使沙門僧[(豐*力)/石]。僧遷。法欽。道流。道恒。道標。僧睿。僧肇等八百餘人。咨受什旨。弘始八年夏。于長安大寺。更集四方義學沙門二千餘人。譯出此經。又惠睿法師喻疑論曰。法花正本。于于填大國。揮光重壤。涌出空中。而得流此。司隸校尉左將軍安城侯姚崇。疑韻玄門。宅心世表。注誠斯典。為之傳

【現代漢語翻譯】現代漢語譯本什年七歲時，也一起出家，跟隨老師學習佛經，每天能背誦一千首偈頌（gatha），每首偈頌有三十二個字，總共能背誦三萬二千字。背誦完《毗曇》（Abhidhamma）后，老師講解其中的義理，鳩摩羅什（Kumarajiva）就能自己通達。於是，他遍訪各位老師，廣泛學習經書教義，一聽就能領會，窮盡其中的精妙之處。此外，外道的經書也全部閱讀。後來，鳩摩羅什的母親對他說：『方等（Vaipulya）深奧的教義，應該在真丹（China）大力弘揚，向東方傳播，只有你的力量才能做到。』不久，鳩摩羅什就與母親分別了。苻堅（Fu Jian）建元（Jianyuan）十三年正月，太史（astronomer）上奏說，有星出現在外國的星野，應當有大德大智之人來朝中國。苻堅說：『我聽說西域有鳩摩羅什，立即派使者去求取他。』但沒有成功就去世了。到了後秦（Later Qin）姚興（Yao Xing）弘始（Hongshi）三年九月，鳩摩羅什來到這裡。當年十二月，與姚興相見。姚興以國師之禮對待他，非常優待寵信。兩人相對悟道，常常整天都在一起。剖析精微之處，探究事物的極致，常常廢寢忘食。自從大法向東傳播以來，開始於漢明帝（Emperor Ming of Han），經歷了魏晉（Wei and Jin Dynasties），經書論著逐漸增多，但支謙（Zhi Qian）、竺法護（Dharmaraksa）等人翻譯的，大多拘泥於文字，格義（geyi）不通順。姚興從小就崇尚三寶（Three Jewels），立志講習佛法。鳩摩羅什來到后，就請他進入西明閣（Ximing Pavilion）和逍遙園（Xiaoyao Garden），翻譯各種經書。鳩摩羅什，大多能夠熟練背誦，沒有不窮盡其義理的。又能流利地說漢語，音譯流暢便捷。閱讀舊的譯本，發現義理大多有錯誤，都是由於先前的翻譯者沒有領會旨意，與梵文原本不相符。於是，姚興讓沙門僧[(豐*力)/石]（Senglüe）、僧遷（Sengqian）、法欽（Faqin）、道流（Daoliu）、道恒（Daoheng）、道標（Daobiao）、僧睿（Sengrui）、僧肇（Sengzhao）等八百多人，接受鳩摩羅什的指導。弘始八年夏天，在長安（Chang'an）大寺（Great Temple），再次聚集四方精通義學的沙門二千多人，翻譯這部經書。此外，惠睿（Huiri）法師在《喻疑論》（Yu Yi Lun）中說，法華經（Lotus Sutra）的正本，在天竺（India）大國，揮動光明，從地中涌出空中，才得以流傳到這裡。司隸校尉（Sili Xiaowei）、左將軍（General of the Left）、安城侯（Marquis of Ancheng）姚崇（Yao Chong），懷疑韻律玄妙的法門，心懷超脫世俗的志向，專注地註釋這部經典，為之作傳。

【English Translation】 English version When he was seven years old, he also renounced the household life and studied scriptures with a teacher, reciting a thousand gathas (verses) each day. Each gatha had thirty-two words, totaling thirty-two thousand words. After reciting the Abhidhamma (commentaries on the Buddha's teachings), the teacher explained its meaning, and Kumarajiva (meaning 'copper child' or 'one who speaks with the voice of a bird') immediately understood it himself. Thereupon, he traveled to various teachers, extensively learning scriptures and doctrines, able to receive and comprehend everything he heard, exhausting its profound depths. Furthermore, he thoroughly perused the scriptures of non-Buddhist schools as well. Later, Kumarajiva's mother said to him, 'The profound teachings of the Vaipulya (Mahayana) should be greatly propagated in China (True Dan), transmitted eastward, and only your strength can accomplish this.' Soon after, Kumarajiva parted from his mother. In the first month of the thirteenth year of Jianyuan (era name) during the reign of Fu Jian (ruler of the Former Qin dynasty), the court astronomer reported that a star had appeared in the foreign constellation, indicating that a person of great virtue and wisdom would come to the Chinese court. Fu Jian said, 'I have heard that there is a Kumarajiva in the Western Regions, and I will immediately send envoys to seek him.' However, he died before achieving this. In the ninth month of the third year of Hongshi (era name) during the reign of Yao Xing (ruler of the Later Qin dynasty), Kumarajiva arrived here. In the twelfth month of that year, he met Yao Xing, who treated him with the respect due to a national teacher, showing him great favor and affection. They engaged in enlightening conversations, often spending the entire day together, analyzing subtle points and exploring the ultimate truths, tirelessly forgetting fatigue. Since the Great Dharma was transmitted eastward, beginning with Emperor Ming of Han, and passing through the Wei and Jin dynasties, the scriptures and treatises gradually increased. However, the translations by Zhi Qian (a translator of Buddhist texts) and Dharmaraksa (another translator of Buddhist texts) were often constrained by literal interpretations and failed to convey the true meaning. Yao Xing, who had revered the Three Jewels (Buddha, Dharma, Sangha) since childhood, was determined to promote the study and compilation of Buddhist texts. After Kumarajiva arrived, he was invited to the Ximing Pavilion (Pavilion of Western Brightness) and the Xiaoyao Garden (Garden of Leisure) to translate various scriptures. Kumarajiva, being mostly skilled in recitation, thoroughly understood everything. He was also fluent in Chinese, making his translations smooth and convenient. Upon examining the old translations, he found that their meanings were often flawed, due to the previous translators' failure to grasp the original intent and their incompatibility with the Sanskrit originals. Therefore, Yao Xing commissioned over eight hundred monks, including Senglüe, Sengqian, Faqin, Daoliu, Daoheng, Daobiao, Sengrui, and Sengzhao, to receive Kumarajiva's guidance. In the summer of the eighth year of Hongshi, he gathered over two thousand monks from all directions who were well-versed in Buddhist doctrines at the Great Temple (Da Si) in Chang'an to re-translate this scripture. Furthermore, the Dharma Master Huiri, in his 'Treatise on Resolving Doubts' (Yu Yi Lun), stated that the original text of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) in the great country of India, emitted light and emerged from the earth into the sky, and thus was able to be transmitted here. Yao Chong (a high-ranking official), the Sili Xiaowei (Director of the Capital Region), General of the Left, and Marquis of Ancheng, doubted the profound and mysterious Dharma, cherished aspirations beyond the mundane world, and devoted himself to annotating this scripture, writing a commentary for it.

寫。至今流佈。又杯度比丘尼。不測人也。在彭城。聞什在長安。乃嘆曰。吾與此子戲別。三百餘年。香然未期。遲有遇于來生耳。什未終少日。覺四大不愈。乃口出三番神咒。令外國弟子誦之。以自救。未及致力。轉覺危殆。於是。力疾與眾僧告別曰。因法相遇。殊未盡伊心。方復後世。惻愴可言。自以闇昧。謬充傳譯。若所傳無謬者。當使焚身之後。舌不燋爛。以偽秦弘始十一年八月二十日。卒于長安。是歲。晉義熙五年也。即于逍遙園。依外國法。以火焚屍。薪滅形碎。唯舌不灰。

法花三昧經一卷

右。涉法沙門智嚴。西涼州人。弱冠出家。便以精勤著名。衲衣宴坐。蔬食永歲。每欲博事名師。廣求經詰。遂周流西國。進到罽賓。入摩天陀羅精舍。從佛馱先比丘。咨受禪法。漸染三年。功逾十載。佛馱先。見其禪思有緒。特深器異。彼諸道俗。聞而嘆曰。秦地乃有求道沙門矣。始不輕秦類。敬接遠人。時有佛馱跋陀比丘。亦是彼國禪匠。嚴乃要請東歸。欲傳法中土。跋陀嘉其懇至。遂共東行。於是。逾越沙險。達于關中。常依隨跋陀。止長安大寺。頃之。跋陀橫為秦僧所擯。嚴亦分散。憩于山東精舍。坐禪誦經。力精修學。義熙十三年。宋武帝。西伐長安。克楗旋旆。途出山東。時。始興公王恢

【現代漢語翻譯】現代漢語譯本：至今仍在流傳。還有杯度比丘尼（Bhikshuni，女性出家人），也是一個深不可測的人。她在彭城，聽說鳩摩羅什（Kumarajiva）在長安，就嘆息說：『我與這個孩子嬉戲告別，已經三百多年了，香火因緣尚未了結，希望來世還能相遇。』鳩摩羅什臨終前不久，感覺四大不調，於是口中念出三番神咒，讓外國弟子誦讀，以求自救。但還沒來得及盡力，就感覺更加危急。於是，勉強支撐著病體與眾僧告別說：『因為佛法相遇，實在未能完全表達我的心意，希望在後世再續前緣，這其中的悲傷難以言表。我自認為才識淺薄，錯誤地充當了翻譯，如果我所翻譯的沒有錯誤，應當使我焚身之後，舌頭不會燒焦腐爛。』于偽秦弘始十一年八月二十日，在長安去世。那一年是晉義熙五年。就在逍遙園，按照外國的習俗，用火焚燒屍體。柴火燒盡，形體破碎，只有舌頭沒有燒成灰燼。

《法華三昧經》一卷

右邊所記載的，是涉法沙門智嚴（Zhiyan），西涼州人。年輕時出家，就以精進勤奮而聞名。身穿衲衣，靜坐禪修，吃素度日。一直想拜訪名師，廣泛求取經文，於是周遊西域各國，到達罽賓（Kashmir）。進入摩天陀羅精舍（Matanga-dhara-vihara），跟隨佛馱先比丘（Buddhasena Bhikshu）請教禪法。逐漸薰染了三年，其功勞超過了十年。佛馱先，見他禪思有條理，特別器重他。當地的道俗之人，聽了後感嘆說：『秦地竟然有求道的沙門啊！』開始不輕視秦地之人，恭敬地接待遠道而來的人。當時有佛馱跋陀比丘（Buddhabhadra Bhikshu），也是那個國家的禪匠。智嚴於是邀請他一同東歸，想把佛法傳到中土。跋陀嘉許他的懇切至誠，於是共同東行。於是，翻越沙漠險地，到達關中。常常跟隨跋陀，住在長安大寺。不久之後，跋陀被秦地的僧人排斥，智嚴也分散開來，在山東的精舍休息，坐禪誦經，努力精進修學。義熙十三年，宋武帝西征長安，攻克后凱旋而歸，途中經過山東。當時，始興公王恢（Wang Hui）

【English Translation】 English version: It is still circulating to this day. Also, Bhikshuni Beidu (Bhikshuni, a female monastic), is also an unfathomable person. She was in Pengcheng, and when she heard that Kumarajiva (Kumarajiva) was in Chang'an, she sighed and said, 'I parted with this child in jest more than three hundred years ago, and the karmic connection is not yet over. I hope to meet again in the next life.' Shortly before Kumarajiva's death, he felt that the four elements were not in harmony, so he recited the three-fold divine mantra and asked his foreign disciples to recite it in order to save himself. But before he could exert himself, he felt even more critical. Therefore, he struggled to support his sick body and bid farewell to the monks, saying, 'Because of the Dharma, we met, but I really couldn't fully express my heart. I hope to continue the relationship in the afterlife. The sadness in this is hard to express. I consider myself to be shallow and mistakenly acted as a translator. If what I have translated is not wrong, it should be that after I am cremated, my tongue will not be scorched and rotten.' On the twentieth day of the eighth month of the eleventh year of Hongshi in the pseudo-Qin Dynasty, he died in Chang'an. That year was the fifth year of Yixi in the Jin Dynasty. In Xiaoyao Garden, according to foreign customs, the body was cremated. The firewood burned out and the body was shattered, but only the tongue did not turn to ashes.

《Lotus Samadhi Sutra》, one volume

On the right is recorded the Dharma-traversing Shramana Zhiyan (Zhiyan), a native of Xiliang Prefecture. He became a monk at a young age and was known for his diligence and diligence. He wore a patched robe, meditated in silence, and ate vegetarian food for years. He always wanted to visit famous teachers and widely seek scriptures, so he traveled around the Western Regions and arrived in Kashmir (Kashmir). He entered Matanga-dhara-vihara and asked Buddhasena Bhikshu for Chan Dharma. He gradually became infected for three years, and his merits exceeded ten years. Buddhasena saw that his Chan thoughts were well-organized and especially valued him. The local Taoists and laypeople sighed after hearing this: 'There is actually a Shramana seeking the Tao in the land of Qin!' They began not to despise the people of Qin and respectfully received the people from afar. At that time, there was Bhikshu Buddhabhadra (Buddhabhadra Bhikshu), who was also a Chan master from that country. Zhiyan then invited him to return east together, wanting to spread the Dharma to the Middle Kingdom. Buddhabhadra praised his sincerity and sincerity, so they traveled east together. Therefore, they crossed the dangerous desert and arrived in Guanzhong. He often followed Buddhabhadra and lived in the Great Temple of Chang'an. Not long after, Buddhabhadra was rejected by the monks of Qin, and Zhiyan was also dispersed, resting in a monastery in Shandong, meditating and chanting scriptures, and working hard to study. In the thirteenth year of Yixi, Emperor Wu of Song conquered Chang'an to the west, and returned triumphantly after conquering it, passing through Shandong on the way. At that time, Wang Hui, the Duke of Shixing

。從駕遊觀山川。至嚴精舍。見其同止三僧。各坐繩床。禪思湛然。恢至。良久不覺。於是彈指。三人開眼。俄而還閉。不與交言。恢心驚其奇。訪諸耆老。皆云。此三僧。隱居求志。高潔法師也。恢即啟宋武。延請還都。莫肯行者。既屢請慊至。二人推嚴隨行。恢道懷素篤。禮事甚殷。還都。即住始興寺。嚴。性虛靖。志避諠塵。恢。乃為于東郊之際。更起精舍。即枳園寺也。嚴前還於西域所得眾經。未及譯寫。到元嘉四年。乃共沙門寶云。譯出前經。嚴。清素寡慾。隨受隨施。少而遊方。無所滯著。稟性衝退。不自陳敘。故雖多美行。世無得而盡傳。嚴昔未出家時。嘗受五戒。有所虧犯。后入道受具足。常疑不得戒。每以為懼。積年禪觀。而不能自了。遂更泛海。重到天竺。咨諸明達。遇羅漢比丘。具以事問。羅漢不決。乃為嚴入定。往兜率宮。咨啟彌勒。彌勒答云。得戒。嚴大喜躍。於是步歸。行至罽賓。無疾而化。時年七十八。彼國法。凡聖燒身各處。嚴。雖戒操高明。而實行未辯。始移尸。向凡僧墓地。而尸重不起。改向聖墓。即飄然自輕。嚴弟子智羽智遠。故從西來。報此徴瑞。俱還外國。以比推。嚴。信是得道人也。

觀世音經

右。宋孝武世。北涼河西王涅沮渠蒙遜從弟。安陽侯京聲。

【現代漢語翻譯】現代漢語譯本：他隨從皇帝巡遊觀賞山川，到達嚴法師的精舍，看見三位僧人一起住在那裡，各自坐在繩床上，禪思深沉寧靜。劉恢到了之後，過了很久都沒有察覺。於是他彈了一下手指，三位僧人睜開眼睛，一會兒又閉上了，不與劉恢交談。劉恢心中驚異他們的奇特，向當地的老人打聽，老人們都說：『這三位僧人，隱居修行追求志向，是品德高尚的法師啊。』劉恢隨即稟告宋武帝，請他們回都城，但沒有一個肯去的。劉恢多次誠懇地請求，其中兩位僧人推舉嚴法師隨他前往。劉恢一向敬重有德之人，對嚴法師的禮遇非常周到。回到都城后，就住在始興寺。嚴法師，天性虛靜，志向是避開喧囂塵世。劉恢於是就在都城東郊，為他另建精舍，就是枳園寺。嚴法師之前從西域帶回的眾多佛經，還沒有來得及翻譯，到元嘉四年，才與沙門寶云一起，翻譯出之前的佛經。嚴法師，生活清貧，慾望很少，隨得隨施，年輕時就四處遊歷，沒有什麼執著。天性謙沖退讓，不自我陳述，所以雖然有很多美好的德行，世人也沒有辦法完全傳揚。嚴法師以前沒有出家時，曾經受過五戒，有所虧犯。後來入佛門受了具足戒，常常懷疑自己沒有得到戒體，一直為此感到擔憂。多年禪修觀想，也不能自己明白。於是再次乘船出海，重到天竺，請教那些明達之人。遇到一位羅漢比丘，詳細地把事情問了他。羅漢也無法決斷，就為嚴法師入定，前往兜率宮，請教彌勒菩薩。彌勒菩薩回答說：『得（戒）』。嚴法師非常高興，於是步行回國。走到罽賓（Kashmir），沒有疾病就圓寂了，當時七十八歲。那個國家的習俗，凡人和聖人火化遺體的地方是不同的。嚴法師，雖然戒律操守高明，但實際修行還沒有顯現出來。開始移動他的遺體，向凡僧的墓地，但遺體很重，抬不起來。改向聖僧的墓地，遺體就飄然輕盈。嚴法師的弟子智羽、智遠，從西方來，報告了這個祥瑞的徵兆，都回外國去了。由此推斷，嚴法師，確實是得道之人啊。《觀世音經》右，宋孝武帝時期，北涼河西王涅沮渠蒙遜（Juqu Mengxun）的堂弟，安陽侯京聲（Jingsheng）。

【English Translation】 English version: He followed the emperor on tours to view mountains and rivers, arriving at the hermitage of Dharma Master Yan, where he saw three monks residing together, each seated on a rope bed, deeply absorbed in meditative contemplation. Liu Hui, upon arriving, remained for a long time without being noticed. He then snapped his fingers, and the three monks opened their eyes, only to close them again shortly after, without exchanging any words with Liu Hui. Liu Hui was astonished by their extraordinary nature and inquired about them from the local elders, who all said, 'These three monks, living in seclusion to pursue their aspirations, are Dharma masters of high virtue.' Liu Hui then reported to Emperor Wu of Song, requesting them to return to the capital, but none of them were willing to go. After Liu Hui's repeated and sincere requests, two of the monks recommended Dharma Master Yan to accompany him. Liu Hui had always respected virtuous individuals and treated Dharma Master Yan with great courtesy. Upon returning to the capital, they resided at Shixing Temple. Dharma Master Yan was of a naturally serene disposition, aspiring to avoid the noise and dust of the world. Liu Hui then built another hermitage for him on the eastern outskirts of the capital, which became known as Zhiyuan Temple. The numerous scriptures that Dharma Master Yan had previously brought back from the Western Regions had not yet been translated. It was not until the fourth year of the Yuanjia era that he, together with the Shramana Baoyun, translated the previous scriptures. Dharma Master Yan lived a simple and frugal life, with few desires, giving away whatever he received, and traveling extensively in his youth, without any attachments. He was of a humble and retiring nature, not boasting of his own merits, so although he had many virtuous deeds, the world had no way to fully transmit them. Before Dharma Master Yan became a monk, he had once received the five precepts but had violated some of them. Later, after entering the Buddhist order and receiving the full monastic precepts (bhiksu), he often doubted whether he had truly received the precepts, and he was constantly worried about this. After years of meditation and contemplation, he was still unable to understand it himself. So he once again sailed across the sea, returning to India, to consult those who were enlightened. He met an Arhat (Luohan) Bhikshu and asked him about the matter in detail. The Arhat was also unable to decide, so he entered into Samadhi (Ding) for Dharma Master Yan, went to the Tusita Heaven (Doushuai Gong), and consulted Maitreya (Mile) Bodhisattva. Maitreya Bodhisattva replied, 'Received (the precepts).' Dharma Master Yan was overjoyed and then walked back to his country. Arriving at Kashmir (Jibin), he passed away without illness, at the age of seventy-eight. The custom of that country is that the places for cremating the bodies of ordinary people and saints are different. Dharma Master Yan, although his observance of the precepts was high and clear, his actual practice had not yet manifested. When they began to move his body towards the cemetery for ordinary monks, the body was heavy and could not be lifted. When they changed direction towards the cemetery for holy monks, the body became light and floated effortlessly. Dharma Master Yan's disciples, Zhiyu and Zhiyuan, came from the West and reported this auspicious sign, and they both returned to their foreign country. From this, it can be inferred that Dharma Master Yan was indeed an enlightened person. The Sutra of Avalokitesvara (Guanshiyin Jing) Right, during the reign of Emperor Xiaowu of the Song Dynasty, Jing Sheng (Jingsheng), the Marquis of Anyang, was the cousin of Juqu Mengxun (Juqu Mengxun), the King of Hexi of the Northern Liang.

屬涼運告終。為元魏所滅。京聲。竄[穴/偶]南奔建康。晦志畢身。不交人事。常游止塔寺。以居士自畢。絕妻拏。淡榮利。縱容法侶。宣佈正教。是以。白黑咸加敬焉。譯出前經。

妙法蓮花經提婆達多品

右。沙門法獻。姓徐。西海延水人。先隨舅至梁州。仍出家。至元嘉十六年。方下京師。止定林上寺。傳通經律。志業強捍。善能住極。眾計修葺寺宇。先聞猛公西遊。備矚靈異。乃誓欲忘身往觀聖蹟。以宋元微三年。發踵金陵。西遊巴蜀。路出河南。道經苪苪。既到于闐。欲度蔥嶺。棧道斷絕。遂于于闐而返。獲此前品。於是而還。其經途危阻。具諸別記。獻以齊武帝永明年中。遇外國三藏法師達摩摩提。齊云法意。于楊州瓦官寺。譯出獻時為僧主。以建武末年卒。春秋七十有五。

妙法蓮花經普門品重誦偈

右。沙門阇那崛多。隨云德志。北賢豆楗陀羅國人也。隨云香行國焉。崛多。昆季五人。身居最小。宿植德本。早發道心。適在齠齔。便愿出家。二親深識其度。不違所請。本國有寺。名曰大林。遂往歸投。因蒙度脫。崛多。自出家后。孝敬專誠。承誨積年。指歸通觀。二十有七。隨師弘法。以周明帝武成年初。屆長安。止草堂寺。師徒游化。已果來心。更登凈壇。再受具足。

【現代漢語翻譯】現代漢語譯本：涼州刺史蕭淵藻兵敗，南梁的統治宣告結束，被北魏所滅。蕭淵藻改名京聲，逃竄到南方的建康（今南京），隱姓埋名，終身不與世事交往。他經常出入于佛塔寺廟，以在家居士的身份度過餘生。斷絕了與妻兒的聯繫，看淡了榮華利祿，放縱地與法侶交往，宣揚正法。因此，僧俗兩眾都對他非常尊敬。他翻譯出了前面的經文。

《妙法蓮華經·提婆達多品》

右邊的內容是關於沙門（出家修行的男子）法獻的記載。法獻姓徐，是西海延水人。他先跟隨舅舅到了梁州，然後出家。到了元嘉十六年，才來到京師（今南京），住在定林上寺，傳習經律。他意志堅定，善於安住于禪定。當時大眾計劃修繕寺廟，聽說猛公西遊，親眼見到了許多靈異之事，於是發誓要不顧自身安危，前往觀禮聖蹟。在宋元微三年，從金陵出發，西遊巴蜀，路過河南，經過苪苪。到達于闐后，想要翻越蔥嶺，但棧道斷絕，於是從於闐返回，獲得了此《提婆達多品》。於是回到了中原。他所經歷的道路的危險和阻礙，都詳細地記錄在其他的書籍中。法獻在齊武帝永明年間，遇到了外國三藏法師達摩摩提，以及齊地的法意，在楊州瓦官寺，翻譯出了此經。法獻當時擔任僧主。在建武末年去世，享年七十五歲。

《妙法蓮華經·普門品重誦偈》

右邊的內容是關於沙門阇那崛多的記載。他跟隨云德志，是北賢豆楗陀羅國（今巴基斯坦白沙瓦附近）人。云德志來自香行國。阇那崛多有兄弟五人，他排行最小。他宿世種下善根，很早就發起了修道的決心。還在童年時期，就希望出家。他的父母深知他的志向，沒有違揹他的請求。他的本國有一座寺廟，名叫大林寺，於是前往歸投，因此得以出家。阇那崛多自從出家后，孝敬父母，專心誠意。接受教誨多年，對佛法的指歸通達明瞭。二十七歲時，跟隨師父弘揚佛法。在周明帝武成初年，到達長安，住在草堂寺。師徒遊方教化，已經實現了最初的心願。再次登上凈壇，重新受持具足戒。

【English Translation】 English version: The defeat of Xiao Yuanzao, the governor of Liangzhou, marked the end of the Southern Liang dynasty, which was destroyed by the Northern Wei. Xiao Yuanzao changed his name to Jingsheng and fled south to Jiankang (present-day Nanjing), where he lived in seclusion, never engaging in worldly affairs. He frequented Buddhist pagodas and temples, living the rest of his life as a lay Buddhist. He severed ties with his wife and children, detached himself from fame and fortune, freely associated with fellow practitioners, and propagated the true Dharma. Therefore, both monastics and laypeople deeply respected him. He translated the preceding scriptures.

'The Lotus Sutra, Chapter on Devadatta'

The following is a record of the śrāmaṇa (male renunciant) Dharmadāna. Dharmadāna's surname was Xu, and he was a native of Yanshui in the Western Sea region. He first followed his uncle to Liangzhou and then became a monk. In the sixteenth year of Yuanjia, he arrived in the capital (present-day Nanjing) and resided at the Upper Dinglin Temple, where he transmitted the scriptures and precepts. He was strong in will and skilled in dwelling in samādhi (meditative absorption). At that time, the community planned to renovate the temple, and having heard that Meng Gong had traveled to the west and witnessed many miraculous events, he vowed to risk his life to visit the sacred sites. In the third year of Yuanwei during the Song dynasty, he set out from Jinling, traveled west to Sichuan, passed through Henan, and went through Roirui. After arriving in Khotan, he wanted to cross the Pamir Mountains, but the plank road was broken, so he returned from Khotan and obtained this 'Devadatta' chapter. Then he returned to the Central Plains. The dangers and obstacles he encountered on the road are recorded in detail in other books. During the Yongming period of Emperor Wu of the Qi dynasty, Dharmadāna met the foreign Tripiṭaka master Dharmamati and the Qi monk Fayi at the Wuguan Temple in Yangzhou, where they translated this scripture. Dharmadāna served as the head of the monastic community at that time. He passed away at the end of Jianwu, at the age of seventy-five.

'The Lotus Sutra, Chapter on Universal Gateway, Re-recitation Gāthā'

The following is a record of the śrāmaṇa Jñānagupta. He followed Yundezhi and was a native of the northern country of Gandhāra (near present-day Peshawar, Pakistan). Yundezhi came from the country of Xiangxing. Jñānagupta had five brothers, and he was the youngest. He planted good roots in previous lives and developed the aspiration for the Dharma early on. Even as a child, he wished to become a monk. His parents knew his aspirations and did not refuse his request. There was a temple in his native country called the Great Forest Temple, so he went there to take refuge and was ordained. Since becoming a monk, Jñānagupta was filial and sincere. After receiving teachings for many years, he became clear about the essence of the Dharma. At the age of twenty-seven, he followed his teacher to propagate the Dharma. In the early years of Emperor Wu Cheng of the Zhou dynasty, he arrived in Chang'an and resided at the Caotang Temple. The teacher and disciples traveled and taught, having already fulfilled their initial aspirations. He ascended the pure altar again and received the full precepts again.

會譙王字文險鎮蜀。復請同行。于彼三年。任盆州僧主。在龍淵寺。譯出前偈。沙門圓明筆受。建德隳運。像教不弘。五眾一朝同斯俗眼。武帝禮之。下敕追入京輦。重加爵祿。逼從儒服。崛多。秉操鏗然。守死無懼。帝愍其貞高。哀而放歸。路出甘州。北由突厥。乃為突厥所留。至開皇五年。大興善寺沙門曇延等三十餘人。以躬當翻譯。音義乖越。承崛多在北。乃奏敕請還。帝依然順許。遣使延訪崛多。西歸已絕。流滯十年。深思明世重遇三寶。忽蒙遠訪。欣愿交併。即與使乎。同來入國。於時。文帝巡幸洛陽。于彼奉謁。天子大悅。賜問頻仍。未還京闕。尋敕敷譯。與沙門僧休法粲等。更出眾經。隋滕王。遵仰戒范。奉以為師。因事塵染。流擯東越。又在甌閩。道聲載露。身心兩救。為益極多。至開皇二十年。便從物故。春秋七十有八。

妙法蓮華經藥草喻品。加五紙諸咒並異

右。沙門達摩笈多。隋云法密。南賢豆羅啰國人也。剎帝利種。姓弊邪伽啰。此云虎氏。有弟四人。身居長子。父母留戀。不聽出家。然以篤愛法門。深愿離俗。年二十三。往中賢豆。方得落髮。笈多受具足后。仍經三年。就師學問。師之所得。略窺戶牖。於是。歷諸大小乘國。及以僧寺。聞見倍多。后聞支那大國。三寶興盛

【現代漢語翻譯】現代漢語譯本：會譙王字文險鎮守蜀地，再次邀請Dharmagupta（達摩笈多）同行。在那裡待了三年，擔任盆州的僧主，住在龍淵寺，翻譯出了之前的偈頌，由沙門圓明筆錄。建德年間國運衰敗，佛教不興盛，僧團也和世俗之人一樣。隋文帝敬重Dharmagupta（達摩笈多），下詔追他入京，加官進爵，逼迫他穿儒服。Dharmagupta（達摩笈多）秉持節操，堅決不從，寧死不屈。文帝憐憫他的忠貞高潔，哀嘆後放他歸去。路上經過甘州，向北經過突厥，結果被突厥人扣留。到了開皇五年，大興善寺的沙門曇延等三十餘人，因為自己翻譯的佛經音義乖謬，聽說Dharmagupta（達摩笈多）在北方，於是上奏皇帝請他回來。文帝依然應允，派使者去尋訪Dharmagupta（達摩笈多），得知他西歸已經去世，流落在外十年，他深信明世會再次重視三寶，忽然得到遠方來訪，欣喜和願望交織在一起，就和使者一同來到隋朝。當時，隋文帝巡幸洛陽，Dharmagupta（達摩笈多）在那裡拜見了他，天子非常高興，多次賜問。還沒回到京城，就下令讓他翻譯佛經，與沙門僧休、法粲等人，重新翻譯了許多經典。隋滕王遵從仰慕他的戒律和德行，奉他為老師。因為一些事情受到牽連，被流放到東越，又在甌閩一帶，他的名聲再次顯露，身心都得到救濟，對人們的益處極大。到了開皇二十年，就去世了，享年七十八歲。《妙法蓮華經·藥草喻品》，加上五紙諸咒以及其他內容。右邊的內容是關於沙門Dharmagupta（達摩笈多）的，隋朝稱他為法密，是南賢豆羅啰國人，屬於剎帝利種姓，姓弊邪伽啰，翻譯成漢語是虎氏。他有四個弟弟，他是長子，父母捨不得他，不讓他出家。但他非常熱愛佛法，深切希望離開世俗。二十三歲時，前往中賢豆，才得以剃度出家。Dharmagupta（達摩笈多）受具足戒后，又用了三年時間，跟隨老師學習，但他對老師所學到的知識，只是略微瞭解。於是，他遊歷了各個大小乘國家，以及各個僧寺，見聞更加廣博。後來聽說支那大國，三寶非常興盛。

【English Translation】 English version: Hui, the Prince of Qiao, whose courtesy name was Wenxian, was stationed in Shu. He again invited Dharmagupta (Dharmagupta, meaning 'protected by Dharma') to travel with him. They stayed there for three years, during which Dharmagupta (達摩笈多) served as the head monk of Pen Prefecture, residing at Longyuan Temple. There, he translated previous verses, with the śrāmaṇa Yuanming taking dictation. During the Jian'de era, the dynasty declined, and Buddhism did not flourish. The monastic community became like ordinary people. Emperor Wu respected Dharmagupta (達摩笈多) and issued an edict summoning him to the capital. He offered him high ranks and emoluments, pressuring him to wear Confucian robes. Dharmagupta (達摩笈多), however, firmly maintained his principles, unafraid of death. The Emperor, moved by his integrity, sadly allowed him to return. On his way, he passed through Ganzhou and traveled north through the Turkic territories, where he was detained by the Turks. In the fifth year of the Kaihuang era, the śrāmaṇa Tanyan and over thirty others from Daxingshan Temple, realizing that their translations of scriptures were inaccurate, heard that Dharmagupta (達摩笈多) was in the north and petitioned the Emperor to invite him back. The Emperor agreed and sent envoys to seek Dharmagupta (達摩笈多). However, he had already passed away in the west, having been stranded for ten years. Believing that the world would once again value the Three Jewels, he was overjoyed to receive the distant invitation and traveled back to the Sui dynasty with the envoys. At that time, Emperor Wen of Sui was touring Luoyang, where Dharmagupta (達摩笈多) paid him homage. The Emperor was delighted and frequently questioned him. Before returning to the capital, he ordered Dharmagupta (達摩笈多) to translate scriptures, collaborating with śrāmaṇas Sengxiu, Facan, and others to translate many more sutras. Prince Teng of Sui revered his precepts and virtues, and honored him as his teacher. Due to some involvement in worldly affairs, he was exiled to Dongyue, and later to Oumin, where his reputation once again spread, benefiting many both physically and spiritually. He passed away in the twentieth year of the Kaihuang era, at the age of seventy-eight. The 'Parable of the Medicinal Herbs' chapter of the 妙法蓮華經 (Myoho Renge Kyo) (Lotus Sutra), with five additional pages of mantras and other content. The above is about the śrāmaṇa Dharmagupta (達摩笈多), known as Fami in the Sui dynasty. He was from the Southern Kaundinyapura kingdom, of the Kshatriya caste, with the surname Bixie Gala, which translates to 'Tiger Clan' in Chinese. He had four younger brothers and was the eldest son. His parents were reluctant to let him leave home, but he deeply loved the Dharma and wished to renounce the world. At the age of twenty-three, he went to Central Kaundinya, where he was finally able to be ordained. After receiving full ordination, Dharmagupta (達摩笈多) spent another three years studying with his teacher, but he only gained a superficial understanding of his teacher's knowledge. Therefore, he traveled to various countries of the Mahayana and Hinayana traditions, as well as various monasteries, gaining extensive knowledge and experience. Later, he heard that the Three Jewels were flourishing in the great country of China.

。同侶一心。屬意來此。既至伊吾。便停一載。值難。避地西南。路純砂磧。水草俱乏。同侶相顧。性命莫投。乃以所赍經論。權置道旁。越山求水。冀以存濟。求既不遂。勞弊轉增。專誦觀世音咒。夜雨忽降。身心充悅。尋還本途四顧茫然。方道迷失。踟躕進退。乃任前行。遂達于爪州。方知曲取北路之道也。笈多。遠慕大國。跋涉積年。初契同徒。或留或歿。獨顧單影屆斯地。勝靜意思之。悲喜交集。尋蒙帝旨。延入京城。處之名寺。供給豐渥。即開皇十年冬十月也。至止未久。華言略悉。又奉別敕。令就翻經。住興善寺。執本對譯。允正寔繁。所誦大小乘論。並是深要。至於宣解。大弘微旨。此方舊學。頻遣積疑。煬帝定鼎東都。敬重隆厚。至於佛法。彌增崇樹。乃下敕。于洛水南濱上林園內。置翻經館。搜舉翹秀。永鎮傳法。登即下敕。徴笈多並諸學士。並預集焉。與沙門彥琮。增翻前品。至武德二年。終於洛汭。

抄妙法蓮花經　　抄法花葯王經

右。南齊司徒竟陵王文宣公蕭子良者。崇仰釋宗。深達至教。註釋經論。抄略詞理。掩邪道而辟正津。弘一乘而揚七眾。世稱筆海。時號智山。或通夢于獨尊。謚天王之嘉稱。或宣授于經唄。傳神度之英規。其德難詳。輒從蓋闕。抄略前經。以備在左

【現代漢語翻譯】現代漢語譯本：同伴們一心一意，想要來到這裡。到達伊吾（今新疆哈密一帶）后，便停留了一年。後來遇到災難，爲了躲避而向西南方向遷移。道路全是沙漠，缺乏水草。同伴們互相看著，感到性命難保。於是就把攜帶的經書論典，暫時放置在路旁，翻山越嶺去尋找水源，希望能夠生存下去。但是尋找沒有成功，勞累困頓反而更加嚴重。於是專心誦唸觀世音菩薩的咒語，夜裡忽然降下雨水，身心都感到充滿喜悅。尋找之後返回原來的道路，四處觀看卻一片茫然，方向道路都迷失了。猶豫不決，只能任憑方向前進，最終到達了爪州（今甘肅瓜州）。這才知道是走了彎路，取了北邊的道路。笈多（Gupta，譯經僧人）仰慕大國已久，跋涉多年。最初一同前來的同伴，有的留下，有的去世，只有他孤身一人到達這裡，看到這清凈的地方，悲喜交加。不久之後，蒙受皇帝的旨意，被邀請進入京城，安置在著名的寺廟裡，供給非常豐厚。那是開皇十年（590年）的冬天十月。到達后不久，就大致熟悉了漢語。又奉皇帝的命令，讓他從事翻譯佛經的工作，住在興善寺，拿著原本進行對照翻譯，認真嚴謹。他所誦讀的大小乘論典，都是非常深刻重要的。至於宣講解釋，更是大力弘揚精微的旨意，使這裡的舊學之人，消除了長久的疑惑。隋煬帝在東都（洛陽）安定都城后，對佛法的敬重更加隆厚，於是下令在洛水南邊的上林苑內，設定翻譯佛經的館舍，搜尋選拔傑出的人才，永遠鎮守並傳播佛法。立刻下令徵召笈多（Gupta）和各位學士，都參與到這裡。與沙門彥琮（Yancong）一起，增補翻譯之前的作品。直到武德二年（619年），在洛水邊去世。抄寫《妙法蓮花經》抄寫《法華藥王經》右面所記述的是，南齊司徒竟陵王文宣公蕭子良（Xiao Ziliang）這個人，崇尚仰慕佛教，深刻通達佛教的至高教義。他註釋經書論典，抄錄精要的詞句和道理，抑制邪門歪道而開闢正途，弘揚一乘佛法而宣揚七眾弟子的修行。世人稱他為『筆海』，當時號稱『智山』。他有時在夢中與獨尊佛相通，被追諡為『天王』的美好稱號；有時宣講傳授經文和讚唄，傳播神妙超度的英明規範。他的功德難以詳盡描述，只能暫且省略。抄錄前面的經文，以備參考，記錄在左邊。

【English Translation】 English version: The companions, with one heart and mind, intended to come here. Having arrived at Yiwu (present-day Hami area in Xinjiang), they stayed for a year. Later, encountering hardship, they moved southwest to avoid it. The road was entirely desert, lacking water and grass. The companions looked at each other, feeling their lives were in danger. So they temporarily placed the scriptures and treatises they carried by the roadside, and crossed mountains to find water, hoping to survive. But the search was unsuccessful, and the fatigue and exhaustion only increased. So they single-mindedly recited the mantra of Avalokiteśvara (Guanshiyin Pusa), and suddenly rain fell at night, filling their bodies and minds with joy. After searching, they returned to the original road, but looked around and were at a loss, the direction and road were lost. Hesitating, they could only let the direction lead them forward, and finally reached Guazhou (present-day Guazhou in Gansu). Only then did they realize that they had taken a detour, taking the northern road. Gupta (a translator monk), who had long admired the great country, traveled for many years. Of the companions who came together at first, some stayed, some died, and only he arrived here alone, seeing this pure place, with mixed feelings of sorrow and joy. Soon after, he received an imperial decree, inviting him into the capital city, placing him in a famous temple, with abundant supplies. That was the tenth year of Kaihuang (590), in the tenth month of winter. Not long after arriving, he roughly became familiar with Chinese. He also received an imperial order, instructing him to engage in the work of translating Buddhist scriptures, living in Xingshan Temple, holding the original text and translating it carefully and rigorously. The Mahayana and Hinayana treatises he recited were all very profound and important. As for explaining and expounding, he vigorously promoted the subtle meaning, dispelling the long-standing doubts of the old scholars here. After Emperor Yang of Sui stabilized the capital in the Eastern Capital (Luoyang), his respect for Buddhism became even more profound, so he ordered the establishment of a scripture translation hall in the Shanglin Garden south of the Luo River, searching for and selecting outstanding talents to forever guard and propagate the Dharma. He immediately ordered the summoning of Gupta and the scholars to participate here. Together with the monk Yancong, they supplemented and translated the previous works. Until the second year of Wude (619), he passed away by the Luo River. Copy of the 'Wonderful Dharma Lotus Flower Sutra' Copy of the 'Dharma Flower Medicine King Sutra' What is recorded on the right is that Xiao Ziliang (Xiao Ziliang), the Duke Wenxuan of Jingling, the Minister of Works of the Southern Qi Dynasty, revered and admired Buddhism, and deeply understood the supreme teachings of Buddhism. He annotated scriptures and treatises, copied essential words and principles, suppressed heresies and opened up the right path, promoted the One Vehicle Dharma and proclaimed the practice of the seven assemblies of disciples. The world called him 'Sea of Brush', and at that time he was known as 'Wisdom Mountain'. He sometimes communicated with the Ekaggata Buddha in dreams, and was posthumously given the beautiful title of 'Heavenly King'; sometimes he lectured and transmitted scriptures and hymns, spreading the brilliant norms of divine deliverance. His merits are difficult to describe in detail, so they are temporarily omitted. A copy of the previous scriptures is provided for reference and recorded on the left.

右。

法花經一卷

右。梁太學博士江泌女。小而出家。名僧法。年八九歲。有時靜坐閉目。誦出前經。楊州道俗。咸稱神授。費長房云。驗于經論。斯理皎然。是宿習來。非關神授。且據外典。天子有云。生而知者聖。學而知者次。此局談今生。昧於過往耳。若不爾者。何以得辯內外賢聖。淺深過現乎。故。高僧傳云。釋曇諦者。俗姓康氏。其先康居人。漢靈帝時。移附中國。獻帝末亂。移止吳興。諦父[彰-章+用]。嘗為冀州別駕。母黃氏。晝眠。夢見一僧呼黃為母。寄一麈尾並鐵鏤書鎮。黃既眠覺。見二物具存。私密異之。因而懷孕生諦。諦年五歲。母以麈尾等弄示之。諦曰。秦王所餉。母曰。汝置何處。答曰。不憶。至年十歲出家。學不從師。悟自天發。此即其事矣。后隨父。之焚鄧。遇見關中僧[(豐力)/石]道人。忽然喚[(豐力)/石]。[(豐力)/石]曰。童子何以呼宿士名。諦曰。阿上本是諦沙彌。會為眾僧采菜。被野豬所傷。不覺失聲耳。今何忘耶。然。僧[(豐力)/石]經為弘覺法師弟子。為僧采菜。被野豬所傷。[(豐力)/石]初不憶此。乃詣諦父。諦父具說諦生本末。並示[(豐力)/石]書鎮麈尾等。[(豐力)/石]乃悟而泣曰。即[(豐力

【現代漢語翻譯】現代漢語譯本：右，《法華經》一卷右，梁朝太學博士江泌的女兒，從小就出家，法名僧法。八九歲時，有時會閉著眼睛背誦出前面的經文。揚州的僧人和百姓，都稱讚她是神靈傳授。費長房說，根據經論來驗證，這個道理很明顯，這是前世的習氣帶來的，不是神靈傳授。而且根據外典，天子有話說：『生下來就知道的是聖人，學了才知道的是次一等的。』這侷限於談論今生，不瞭解過去的事情。如果不是這樣，怎麼能夠分辨內外賢聖的淺薄和深刻，過去和現在呢？所以，《高僧傳》記載，釋曇諦，俗姓康，他的祖先是康居人（中亞古國），漢靈帝時，遷移到中國。漢獻帝末年戰亂，遷移到吳興。曇諦的父親[彰-章+用]，曾經擔任冀州別駕。他的母親黃氏，白天睡覺時，夢見一個僧人稱呼黃氏為母親，寄來一個麈尾（拂塵）和鐵鏤書鎮。黃氏醒來后，看見這兩樣東西都在。私下裡感到很奇異，因此懷孕生下了曇諦。曇諦五歲時，母親用麈尾等東西給他玩。曇諦說：『這是秦王所贈送的。』母親說：『你放在哪裡了？』回答說：『不記得了。』到十歲時出家，學習不依靠老師，領悟來自天性。這就是這件事了。後來跟隨父親前往焚鄧，遇見關中的僧人[(豐力)/石]道人。忽然呼喚[(豐力)/石]，[(豐力)/石]說：『童子為什麼呼喚老衲的名字？』曇諦說：『阿上本來是諦沙彌，曾經為眾僧採摘蔬菜，被野豬所傷，不覺失聲。現在怎麼忘記了呢？』然而，僧人[(豐力)/石]曾經是弘覺法師的弟子，為僧眾採摘蔬菜，被野豬所傷。[(豐力)/石]起初不記得這件事。於是前往曇諦的父親那裡，曇諦的父親詳細地說了曇諦出生的來龍去脈，並把書鎮、麈尾等拿給[(豐力)/石]看。[(豐力) /石]才醒悟而哭泣說：『我就是[(豐力

【English Translation】 English version: Right. The Lotus Sutra, one volume. Right. The daughter of Jiang Mi, a scholar of the Imperial Academy in the Liang Dynasty, left home at a young age and was named Sengfa. At the age of eight or nine, she would sometimes close her eyes and recite the preceding scriptures. The monks and laypeople of Yangzhou all praised her as divinely inspired. Fei Changfang said, 'Verifying this with the scriptures and treatises, the principle is clear. This comes from past habits, not divine inspiration. Moreover, according to external classics, the Son of Heaven said: 'Those who know from birth are sages, and those who learn to know are secondary.' This is limited to talking about this life and is ignorant of the past. If it were not so, how could one distinguish the shallowness and depth, past and present, of internal and external sages?' Therefore, the 'Biographies of Eminent Monks' records that the monk Tan Di, whose secular surname was Kang, was a native of Kangju (an ancient country in Central Asia). During the reign of Emperor Ling of the Han Dynasty, they moved to China. At the end of the reign of Emperor Xian of the Han Dynasty, during the chaos, they moved to Wuxing. Tan Di's father [彰-章+用] once served as the Biejia (an official title) of Jizhou. His mother, Huang, dreamed during a daytime nap that a monk called Huang 'mother' and sent her a horsetail whisk and an iron-carved paperweight. When Huang woke up, she saw that the two objects were there. She secretly felt strange and became pregnant with Tan Di. When Tan Di was five years old, his mother showed him the horsetail whisk and other things to play with. Tan Di said, 'This was given by the King of Qin.' His mother said, 'Where did you put it?' He replied, 'I don't remember.' When he was ten years old, he left home to become a monk, learning without a teacher, and his enlightenment came from nature. This is the story. Later, he followed his father to Fendeng and met the monk [(豐力)/石] Daoren from Guanzhong. He suddenly called out to [(豐力)/石]. [(豐力)/石] said, 'Why does this child call out the name of an old monk?' Tan Di said, 'A Shang was originally the novice Tan Di, who once picked vegetables for the monks and was injured by a wild boar, inadvertently crying out. Why have you forgotten now?' However, the monk [(豐力)/石] was once a disciple of Dharma Master Hongjue, picking vegetables for the monks and was injured by a wild boar. [(豐力)/石] did not initially remember this. So he went to Tan Di's father, and Tan Di's father explained in detail the origin of Tan Di's birth and showed [(豐力)/石] the paperweight, horsetail whisk, etc. [(豐力)/ 石] then realized and wept, saying, 'I am [(豐力

)/石]先師弘覺法師也。而經為姚萇講法華。貧道為都講。姚萇餉師二物。今遂在此。追計弘覺捨命。正是寄物之日。復憶采菜之事。彌增悲悼。諦后遊學內外。過目斯記。晚入吳虎丘山寺。講禮易春秋。各七遍。法花大品維摩。各十五遍。又善屬文翰。有集六卷。盛行於世。年六十餘終。宋元嘉末年也。費長房曰。弘覺法師弟子僧[(豐*力)/石]。師徒匠導。名重二秦。什物三衣。亦復何限。唯書鎮麈尾。保惜在懷。及移識託生。此之二物。遂得同往。神外質礙之像。尚得相隨。況心內慮知之法。而不憶念。所以鏡瑩轉明。刃砥彌利。渧聚為海。塵積成山。世世習而逾增。生生學而益廣。近匹初始之月。終至十五團圓。舍人還受人。即是次生事。憶而不忘。其神功乎。閉目靜思。自是女人情弱。讀誦相續。豈非前身時諷。而論神授。何乃愚瞽。昧智慧之道乎。

法花光瑞菩薩現壽經

右。出古舊二錄。云失譯。

妙法蓮花度量天地經

妙法蓮花天地變異經

右二經。隋費長房三寶錄注偽。

妙法蓮花經論二卷

右。西域沙門菩提流支。魏云道希。北天竺人也。遍通三藏。妙入總持。志在弘法。廣流視聽。遂狹道宵征。遠蒞蔥左。以魏永平之初。來游東夏。宣武皇

帝。下敕引勞。供擬殷贍。處之永寧大寺。四事供給。七百梵僧。敕以流支。為譯經之元匠也。譯出前論。沙門曇林筆受。其流支房內。經論梵本。可有萬甲。所翻新文。筆受蒿本。滿一間屋。然其慧解。與勒那相亞。而神悟聰敏。洞善方言。兼工咒術。即無抗衡矣。嘗坐井口。澡灌內空弟子未來。無人汲水。流支乃操柳枝。聊撝井中。密密加誦咒。才始數遍。泉水上涌。及乎井欄。即以缽酌。用之盥洗。傍僧具見。莫測其神。流支曰。斯乃術法。外國共行。此方不習。謂為聖也。

妙法蓮花經論一卷

右。中天竺僧勒那摩提。魏云寶意。博贍之富。理事兼通。誦一億偈。偈有三十二字。尤明禪法。意存游化。以正始五年。初屆洛邑。與菩提流支。同於洛陽內殿翻譯。其後。二德各傳師習。不相詢訪。帝以弘法之盛。略敘曲煩。敕令別處各翻。翻訖。乃參校。其間隱沒。互有不同。勒那所翻。侍中崔光筆受。勒那。后為天帝請講花嚴。於法座奄然而卒。都講僧等。亦同時殞。魏境聞見。無不嗟美。

弘贊法花傳卷第二大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第三

藍谷沙門慧詳撰

講解第三唐京師日嚴寺釋吉藏唐天臺山國清寺釋灌頂唐牛頭山幽

【現代漢語翻譯】現代漢語譯本：皇帝下令迎接菩提流支（Bodhiruci，譯經僧人），準備豐盛的供養，安置他在永寧大寺，提供生活所需的一切。朝廷供給七百位梵僧，並任命菩提流支為翻譯佛經的主持。他翻譯了之前的論著，沙門曇林負責筆錄。菩提流支的房內，經書梵文原本大約有一萬卷。所翻譯的新經文，筆錄的草稿，堆滿了一間屋子。然而他的智慧和理解力，與勒那摩提（Ratnamati，譯經僧人）不相上下，而且神思敏捷，精通各種語言，擅長咒術，無人能及。他曾經坐在井邊，準備洗漱，但當時沒有弟子在，沒有人打水。菩提流支於是拿起柳枝，隨意地在井中揮動，默默地念誦咒語。才唸了幾遍，泉水就向上涌出，直到井欄。他就用缽舀水，用來洗漱。旁邊的僧人親眼看見，都無法理解其中的奧妙。菩提流支說：『這只是法術，在外國很常見，這裡的人不熟悉，就認為是很神奇的事情了。』《妙法蓮花經論》一卷右，中天竺僧人勒那摩提（Ratnamati），在北魏被稱為寶意，學識淵博，精通事理。能背誦一億個偈頌，每個偈頌有三十二個字。尤其精通禪法。他本意是四處遊歷教化，在正始五年，初次到達洛陽。與菩提流支（Bodhiruci）一同在洛陽皇宮內翻譯佛經。之後，兩人各自傳授自己所學的，互不交流。皇帝爲了弘揚佛法，不想讓他們之間有隔閡，下令讓他們在不同的地方各自翻譯，翻譯完畢后，再互相校對。其中有遺漏的地方，或者有不同的地方。勒那摩提（Ratnamati）所翻譯的，由侍中崔光負責筆錄。勒那摩提（Ratnamati）後來被天帝邀請去講解《華嚴經》，在法座上突然去世。負責記錄的僧人等，也同時去世。北魏境內的人聽到這件事，無不讚嘆稱美。《弘贊法華傳》卷第二大正藏第 51 冊 No. 2067 《弘贊法華傳》《弘贊法華傳》卷第三藍谷沙門慧詳撰講解第三唐京師日嚴寺釋吉藏唐天臺山國清寺釋灌頂唐牛頭山幽

【English Translation】 English version: The Emperor issued an edict to welcome Bodhiruci (a monk who translated scriptures), prepared lavish offerings, and housed him in Yongning Great Monastery, providing all necessities. The court supplied seven hundred Brahma monks and appointed Bodhiruci as the chief architect of scripture translation. He translated previous treatises, with the monk Tanlin taking dictation. Within Bodhiruci's room, there were approximately ten thousand scrolls of Sanskrit originals of scriptures and treatises. The newly translated texts, along with the draft copies taken down, filled an entire room. However, his wisdom and understanding were comparable to Ratnamati's (a monk who translated scriptures), and his quick wit, profound understanding of languages, and mastery of incantations were unmatched. Once, he sat by a well, preparing to wash, but no disciple was present to draw water. Bodhiruci then took a willow branch and casually waved it in the well, silently chanting mantras. After only a few recitations, the spring water surged upward, reaching the well curb. He then used a bowl to scoop the water for washing. The monks nearby witnessed this and could not fathom its mystery. Bodhiruci said, 'This is merely a technique, commonly practiced in foreign lands. People here are unfamiliar with it and consider it miraculous.' One volume of 'Commentary on the Lotus Sutra' On the right, the Central Indian monk Ratnamati, known as Bao Yi in the Northern Wei Dynasty, was erudite and well-versed in both theory and practice. He could recite one hundred million verses, each verse containing thirty-two characters. He was particularly skilled in Chan (Zen) practice. His intention was to travel and teach, and in the fifth year of Zhengshi, he first arrived in Luoyang. Together with Bodhiruci, he translated scriptures in the inner palace of Luoyang. Later, the two each transmitted their own teachings, without consulting each other. The Emperor, in order to promote the Dharma and avoid discord between them, ordered them to translate separately in different locations, and then compare and collate their translations after completion. Any omissions or discrepancies were noted. The translations of Ratnamati were recorded by the court attendant Cui Guang. Ratnamati was later invited by the Heavenly Emperor to lecture on the Avatamsaka Sutra (Flower Garland Sutra), and he passed away suddenly on the Dharma seat. The monks who were recording also passed away at the same time. People throughout the Northern Wei Dynasty who heard of this event praised it with admiration. 'Hongsanzan Fahua Zhuan' (Biographies of Those Who Praised the Lotus Sutra), Volume 2 Taisho Tripitaka Volume 51, No. 2067 'Hongsanzan Fahua Zhuan' 'Hongsanzan Fahua Zhuan' (Biographies of Those Who Praised the Lotus Sutra), Volume 3 Composed by the Shramana Huixiang of Langu Explanation 3: The Tang Dynasty's Venerable Jizang of Riyansi Temple in the capital, the Tang Dynasty's Venerable Guanding of Guoqingsi Temple on Mount Tiantai, the Tang Dynasty's You of Mount Niutou

棲寺釋法融唐武丘山寺釋智琰唐襄陽耆阇寺釋智技唐藍田山悟真寺釋慧遠唐牛頭山釋智通唐左㒒射宋國公蕭瑀唐海虞山釋慧旻(曇玄附)唐新羅國釋緣光唐蘇州流水寺釋玄璧唐同州戒業寺釋智儼

更有三十三人。錄名居后。亦有造疏。

釋吉藏。俗姓安本。安本安息人也。祖世避仇。移居南海。因遂家于交廣之間。后遷金陵。而生藏焉。年在孩童。父引之。見於真諦。仍乞詺之。因名吉藏。其父將藏聽皇寺道朗法師講。隨聞領解。悟若天真。年至七歲。投朗出家。采涉玄猷。日新幽致。凡所咨稟。妙達指歸。論難所標。獨高倫次。詞吐贍逸。弘裕多奇。至年十九。處眾覆述。精辯鋒游。酬接時彥。綽有餘美。進譽楊邑。有光學眾。具戒之後。聲聞轉高。開皇末歲。煬帝晉蕃置四道場。國司供給。以藏名解著功。召入慧日。禮事豐厚。優賞異倫。王又于京師。置日嚴寺。別教延藏往彼居之。然。京師欣尚。妙重法華。乃因其利即而開剖。晚以大業初歲。寫二千部法華。隋歷告終。造二十五尊像。舍房安置。自處卑室。昏曉相仍。竭誠禮懺。又別置普賢菩薩像。帳設如前。躬對坐禪。觀實相理。鎮累年紀。不替於終。藏年氣漸衰。屢增疾苦。敕賜良藥。中使相尋。遺表慇勤。累以大法。至於清旦。索湯沐浴。

【現代漢語翻譯】現代漢語譯本棲寺的釋法融，唐朝人。武丘山寺的釋智琰，唐朝人。襄陽耆阇寺的釋智技，唐朝人。藍田山悟真寺的釋慧遠，唐朝人。牛頭山的釋智通，唐朝人。左㒒射的宋國公蕭瑀，唐朝人。海虞山的釋慧旻（附曇玄），唐朝人。新羅國的釋緣光，唐朝人。蘇州流水寺的釋玄璧，唐朝人。同州戒業寺的釋智儼。

還有三十三人，名字記錄在後面，也有著作。

釋吉藏（釋吉藏，俗姓安），俗姓安，本是安息（安息，古國名，即帕提亞）人。他的祖先爲了躲避仇家，遷居到南海（南海，指中國南海），於是就在交廣（交廣，指交州和廣州）一帶安家，後來又遷到金陵（金陵，今南京），吉藏就出生在那裡。孩提時代，他的父親帶他去拜見真諦（真諦，南朝陳代來華的印度高僧），並請求賜名，於是就取名為吉藏。他的父親帶吉藏去聽皇寺的道朗法師講經，他隨聽隨理解，領悟力如同天生一般。七歲時，他跟隨道朗出家，廣泛涉獵精深的佛理，每天都有新的領悟。凡是向他請教的，他都能精妙地闡明要旨。辯論時所提出的觀點，總是高人一等。他的言辭流暢而富有文采，弘揚佛法時充滿奇思妙想。十九歲時，他在大眾面前複述經文，精闢的辯論如同游龍一般。與當時的賢士交往，也顯得非常出色。他的美名傳遍楊邑（楊邑，指揚州一帶）。受具足戒（具足戒，佛教中的最高等級戒律）之後，他的聲望更加高漲。開皇（開皇，隋文帝年號）末年，隋煬帝還是晉王的時候，設定了四個道場，由國家供給。因為吉藏在佛學上的卓越成就，被召入慧日道場，受到了豐厚的禮遇和不同尋常的賞賜。晉王又在京師設定了日嚴寺，特地請吉藏前去居住。當時，京師的人們非常推崇《法華經》（《法華經》，佛教經典），於是吉藏就順應他們的喜好而進行講解。晚年，在大業（大業，隋煬帝年號）初年，他抄寫了兩千部《法華經》，隋朝滅亡后，他建造了二十五尊佛像，安置在自己的住所。自己則住在簡陋的房間里，早晚不停地虔誠禮拜懺悔。他又另外設定了普賢菩薩（普賢菩薩，佛教菩薩名）像，陳設如同之前一樣，親自面對佛像坐禪，觀想實相之理，常年累月，從不間斷。吉藏年老體衰，經常生病，皇帝賜予良藥，使者絡繹不絕。他的遺表情真意切，多次提到弘揚佛法的大事。到了清晨，他讓人準備熱水沐浴，

【English Translation】 English version 釋法融 (Shì Fǎróng) of Qi Temple, Tang Dynasty. 釋智琰 (Shì Zhìyǎn) of Wuqiu Mountain Temple, Tang Dynasty. 釋智技 (Shì Zhìjì) of Qishe Temple in Xiangyang, Tang Dynasty. 釋慧遠 (Shì Huìyuǎn) of Wuzhen Temple in Lantian Mountain, Tang Dynasty. 釋智通 (Shì Zhìtōng) of Niutou Mountain, Tang Dynasty. 蕭瑀 (Xiāo Yǔ), Duke of Song of Zuo㒒射, Tang Dynasty. 釋慧旻 (Shì Huìmín) (with 曇玄 (Tánxuán) attached) of Haiyu Mountain, Tang Dynasty. 釋緣光 (Shì Yuánguāng) of Silla, Tang Dynasty. 釋玄璧 (Shì Xuánbì) of Liushui Temple in Suzhou, Tang Dynasty. 釋智儼 (Shì Zhìyǎn) of Jieye Temple in Tongzhou.

There were also thirty-three others, whose names are recorded later, and who also produced commentaries.

釋吉藏 (Shì Jízàng) (whose secular surname was 安 (Ān)), his secular surname was 安 (Ān), originally from 安息 (Ānxī) (Parthia). His ancestors moved to 南海 (Nánhǎi) (South China Sea) to escape enemies, and then settled between 交廣 (Jiāoguǎng) (Jiaozhou and Guangzhou), later moving to 金陵 (Jīnlíng) (Nanjing), where 吉藏 (Jízàng) was born. As a child, his father took him to see 真諦 (Zhēndì) (Paramārtha), and requested a name for him, so he was named 吉藏 (Jízàng). His father took 吉藏 (Jízàng) to listen to Dharma Master 道朗 (Dàolǎng) of the Imperial Temple lecture, and he understood as he listened, with an innate understanding. At the age of seven, he followed 道朗 (Dàolǎng) to become a monk, widely studying profound Buddhist principles, with new insights every day. Whatever he was consulted on, he could subtly explain the essence. The views he put forward in debates were always superior. His words were fluent and elegant, and his propagation of the Dharma was full of wonderful ideas. At the age of nineteen, he recited the scriptures in front of the public, his precise debates were like a swimming dragon. His interactions with the contemporary scholars were also outstanding. His good name spread throughout 楊邑 (Yángyì) (the area around Yangzhou). After receiving the full precepts (具足戒 (jùzújiè), the highest level of precepts in Buddhism), his reputation grew even higher. At the end of the Kaihuang (開皇) (reign era of Emperor Wen of Sui), when Emperor Yang of Sui was still the Prince of Jin, he established four monasteries, which were supplied by the state. Because of 吉藏 (Jízàng)'s outstanding achievements in Buddhist studies, he was summoned to the Huiri Monastery and received generous treatment and extraordinary rewards. The Prince of Jin also established the Riyan Temple in the capital and specially invited 吉藏 (Jízàng) to reside there. At that time, the people of the capital greatly admired the Lotus Sutra (法華經 (Fǎhuá Jīng), the Lotus Sutra), so 吉藏 (Jízàng) explained it according to their preferences. In his later years, at the beginning of the Daye (大業) (reign era of Emperor Yang of Sui), he transcribed two thousand copies of the Lotus Sutra. After the fall of the Sui Dynasty, he built twenty-five Buddha statues and placed them in his residence. He himself lived in a simple room, constantly prostrating and repenting morning and night. He also set up a statue of Samantabhadra Bodhisattva (普賢菩薩 (Pǔxián Púsà), Samantabhadra Bodhisattva), with the same arrangements as before, personally facing the Buddha statue in meditation, contemplating the principle of reality, year after year, without interruption. As 吉藏 (Jízàng) grew old and weak, he often fell ill. The emperor bestowed good medicine, and messengers came and went. His memorial was sincere and earnest, repeatedly mentioning the great matter of propagating the Dharma. In the morning, he asked people to prepare hot water for bathing,

著新凈衣。侍者燒香。令稱佛號。藏加坐儼思。如有喜色。齋時將及。奄然而化。春秋七十有五。即武德六年五月也。遺命露骸。而色逾鮮白。有敕慰賻。令于南山。覓石龕安置。凡講法花。三百餘遍。亦著玄疏。盛流於世。及將終日。制死不怖論。落筆而卒。

釋灌頂。字法雲。俗姓吳氏。常州義興人也。祖世避地東甌。因而不返。今為臨海之章安焉。父天早去。母親鞠養。生甫三月。孩而欲名。思審物類未知所目。母夜稱佛法僧名。頂仍口敩。音句清辯。同共驚異。因告攝靜寺慧極法師。聞而嘆曰。此子非凡。即以非凡為字。及年七歲。還為極公弟子。日進文詞。玄儒並驚。清藻才綺。即譽當時。年登二十。進具奉儀。德瓶油缽。彌所留思。泊極師厭世。沐道天臺。承習定綱。因有虧緒。俄隨智者東旋。止於臺岳。晚出稱心精舍。開講法花。跨郎籠基。躡超云印。方集奔赴。負篋成群。有吉藏法師。興皇入室。嘉祥結肆。獨擅浙東。聞稱心道騰。意未之許。求借義記。尋閱淺深。乃知體解心醉有所從矣。因廢講散眾。投足天臺。餐稟法花。發誓弘演。至十七年。智者現疾。瞻侍曉夕。艱劬盡心。爰及滅度。親承遺旨。乃奉留書並諸信物。哀泣跪授晉王。晉王五體投地。悲淚頂受。仁壽二年。下令曰。禪師既

【現代漢語翻譯】現代漢語譯本：

（他）穿著乾淨的新衣服。侍者點燃香。讓他念誦佛號。藏加端坐沉思，好像有喜悅的神色。快到齋飯時間的時候，安詳地圓寂了。享年七十五歲，那是武德六年五月。遺囑要求將遺體暴露在外，但臉色卻更加鮮明潔白。有皇帝的詔令慰問並贈送財物，命人在南山尋找石龕安放遺體。他總共講解《法華經》三百多遍，還著有《玄疏》，在世間廣為流傳。臨終前，寫了《死不怖論》，寫完就去世了。

釋灌頂（釋：姓氏，灌頂：人名），字法雲（法雲：字），俗姓吳（吳：姓氏），是常州義興人。他的祖先爲了躲避戰亂遷到東甌，因此沒有返回，現在是臨海的章安。父親早逝，母親含辛茹苦地將他養大。出生剛滿三個月，想要給他取名字，思考各種事物卻不知道該叫什麼。母親夜裡唸誦佛法僧的名字，灌頂也跟著學，聲音清晰明亮。家人都感到驚奇，於是告訴了攝靜寺的慧極法師。慧極法師聽後感嘆說：『這個孩子不平凡。』就用『非凡』作為他的字。到了七歲，又做了慧極法師的弟子，每天學習文章，對玄學和儒學都感到驚奇。他的文采華麗，當時就受到讚譽。到了二十歲，受具足戒，對戒律、油缽等更加用心。慧極法師去世后，他到天臺山沐浴佛法，繼承學習禪定綱要，但有所缺失。不久跟隨智者大師東行，住在天臺山。晚年出來住在稱心精舍，開講《法華經》，超越了郎籠基，追上了超云印。四方學者紛紛趕來，揹著書箱成群結隊。當時有吉藏法師（吉藏：人名，法師：對僧人的尊稱），是興皇寺的入室弟子，在嘉祥寺結社，獨自在浙東弘揚佛法。聽說稱心精舍的佛法興盛，心裡不以為然。於是借來義記，仔細閱讀，才知道其中的體悟和理解令人心醉，於是放棄講經，解散聽眾，投奔天臺山，學習《法華經》，發誓要弘揚佛法。到了十七年，智者大師生病，灌頂日夜侍奉，盡心盡力。等到智者大師圓寂，他親自接受遺囑，拿著遺書和各種信物，哀泣著跪著獻給晉王。晉王五體投地，悲傷地接受。仁壽二年，皇帝下令說：『禪師既然』

【English Translation】 English version:

(He) wore clean new clothes. The attendant burned incense. He was asked to recite the Buddha's name. Zangjia sat upright in contemplation, appearing joyful. As the time for the vegetarian meal approached, he passed away peacefully. He lived to the age of seventy-five, which was the fifth month of the sixth year of the Wude era. His will requested that his body be exposed, but his complexion remained fresh and white. An imperial edict was issued to express condolences and bestow gifts, ordering that a stone niche be found in Nanshan (Nanshan: South Mountain) to place his remains. He lectured on the Lotus Sutra more than three hundred times and also wrote the Mystical Commentary, which was widely circulated in the world. On the day he was about to die, he wrote the Treatise on Not Fearing Death and passed away after finishing it.

釋灌頂 (Shi Guanding: Shi is the surname, Guanding is the given name), styled Fayun (Fayun: style name), his secular surname was Wu (Wu: surname), and he was a native of Yixing in Changzhou. His ancestors moved to Dongou to escape the war and did not return, now it is Zhang'an in Linhai. His father died early, and his mother raised him with great difficulty. When he was just three months old, they wanted to give him a name, thinking about various things but not knowing what to call him. His mother recited the names of the Buddha, Dharma, and Sangha at night, and Guanding imitated her, his voice clear and bright. The family was amazed and told the Venerable Huiji of Shejing Temple. Venerable Huiji sighed after hearing this, 'This child is extraordinary.' So he used 'Feifan' (extraordinary) as his style name. At the age of seven, he became a disciple of Venerable Ji, studying literature every day, and was amazed by metaphysics and Confucianism. His writing style was gorgeous, and he was praised at that time. At the age of twenty, he received the full precepts, and he was more attentive to the precepts, oil pot, and other things. After Venerable Ji passed away, he went to Mount Tiantai to bathe in the Dharma, inheriting and learning the essentials of meditation, but there were some deficiencies. Soon he followed Master Zhiyi eastward and lived on Mount Tiantai. In his later years, he came out to live in the Chenxin Vihara and began to lecture on the Lotus Sutra, surpassing Lang Longji and catching up with Chao Yunyin. Scholars from all directions rushed to him, carrying their book boxes in groups. At that time, there was Dharma Master Jizang (Jizang: name, Dharma Master: title for monks), an inner disciple of Xinghuang Temple, who formed a society at Jixiang Temple and propagated the Dharma alone in eastern Zhejiang. Hearing that the Dharma of Chenxin Vihara was flourishing, he was skeptical. So he borrowed the commentary and read it carefully, and then he realized that the understanding and interpretation in it were intoxicating, so he gave up lecturing, disbanded his audience, and went to Mount Tiantai to study the Lotus Sutra, vowing to propagate the Dharma. After seventeen years, Master Zhiyi fell ill, and Guanding served him day and night, doing his best. When Master Zhiyi passed away, he personally accepted his will, holding the will and various tokens, weeping and kneeling to present them to Prince Jin. Prince Jin prostrated himself on the ground and accepted them with sorrow. In the second year of the Renshou era, the emperor issued an edict saying, 'Since the Chan Master'

是大師高足。法門委寄。今遣延屈。必希霈然。並法花經疏。隨使入京也。佇遲來儀。書不盡意。頂持衣負錫。高步入宮。三夏闡弘。副君欣戴。每至深契。無不申請。並隨問接對。周統玄籍。后遣信送還。嚫遺隆倍。嘗有村人於法龍。去山三十餘里。染患將絕。眾治不愈。其子奔馳入山祈救。頂為轉法花經。焚栴檀香。病者雖遠。乃聞檀香入鼻。應時痊復。又樂安南嶺地曰安州。碧樹青溪。泉流伏溺。人徑不通。頂留連愛玩。顧而誓曰。若使斯地夷坦。當來此講經。曾未浹旬。白沙遍涌。平如玉鏡。頂以感通相顯。不違前愿。仍講法花。用酬靈意。自頂受業天臺。又稟道衡岳。思顗三世。宗歸莫二。若觀若講。常依法花。及說圓頓止觀四念等法門。其遍不少。且智者辯才。雲行雨施。或同天網。乍擬瓔珞。隨聞能領。唯頂一人。其私記智者詞旨。及自製義記。並雜文等題目。並勒千碑陰。以貞觀六年八月七日。終於國清寺房。春秋七十有二。初薄示輕疾。無論藥療。而室有異香。臨終命弟子曰。彌勒經說。佛入滅日。香菸若云。汝多燒香。吾將去矣。因申遺誡。詞理妙切。門人眾侶。瞻仰涕零。忽自起合掌。如有所敬。三稱阿彌陀佛。低身[仁-二+付]就。色貌歡愉。奄然而逝。舉體柔軟。頂暖經日。嘗有同學智

【現代漢語翻譯】現代漢語譯本：是大師的得意門生，佛法的重任都委託於他。現在派人前去迎請，務必希望能答應。一併送去的還有《法華經疏》，隨使者一同入京。翹首以盼您的到來。書信難以盡述心意。頂法師頭頂經書，肩負禪杖，高步進入宮中，三個夏天都在弘揚佛法，輔佐君王欣喜敬佩，每次都深入契合佛理，沒有不請教的。並隨著提問進行解答，全面統攝玄妙的佛法典籍。後來派人送信將他送回，賞賜的禮物非常豐厚。曾經有個村人名叫法龍，離山三十多里，染上重病，生命垂危，各種治療方法都不見效。他的兒子奔跑入山祈求救助。頂法師為他轉讀《法華經》，焚燒栴檀香。病人雖然身處遠方，卻聞到了檀香的氣味進入鼻中，立刻痊癒。又有樂安南嶺的地方叫做安州，那裡碧樹青溪，泉水流動卻又隱伏，人無法通行。頂法師流連喜愛這裡的景色，環顧四周發誓說：『如果能使這片土地平坦開闊，我當來此地講經說法。』不到十天，白沙遍地涌出，平坦如玉鏡一般。頂法師認為這是感應顯現，沒有違背之前的誓願，於是仍然在此講說《法華經》，用來酬謝神靈的意願。頂法師從天臺宗受業，又稟承道衡岳的教義，思法師和顗法師的三世傳承，宗旨在歸於一處，沒有第二種。無論是觀想還是講經，常常依據《法華經》，以及講說圓頓止觀、四念處等法門，其遍數不少。而且智者大師的辯才，如同行雲布雨，有時如同天網一般周密，有時又像瓔珞一樣精美。隨聽隨能領悟的，只有頂法師一人。他私下記錄了智者大師的言辭旨意，以及自己製作的義記，還有雜文等題目，都刻在千座石碑的背面。在貞觀六年八月七日，於國清寺的房間圓寂，享年七十二歲。起初只是略微顯現輕微的疾病，沒有用藥物治療。而房間里有奇異的香氣。臨終時命令弟子說：『《彌勒經》中說，佛陀入滅之日，香菸如同雲彩一般。你們多燒香，我將要離去了。』於是申明遺囑，言辭義理精妙切要。門人弟子們瞻仰著他，涕淚縱橫。他忽然自己起身合掌，好像在尊敬什麼。三次稱念『阿彌陀佛』，低下身子，臉色安詳喜悅，安然去世。整個身體柔軟，頭頂溫暖了好幾天。曾經有個同學智某

【English Translation】 English version: He was a highly esteemed disciple of the great master, entrusted with the Dharma's legacy. Now, I am sending someone to invite you, earnestly hoping you will accept. Along with the messenger, I am also sending the 'Subcommentary on the Lotus Sutra' (Fa Hua Jing Shu). I eagerly await your arrival. Words cannot fully express my feelings. Master Ding, carrying the scriptures on his head and the staff on his shoulder, entered the palace with dignified steps. For three summers, he propagated the Dharma, delighting and inspiring the ruler, who deeply resonated with the teachings and sought his counsel on every matter. He answered all questions and comprehensively mastered the profound Buddhist scriptures. Later, he was sent back with a letter and lavish gifts. Once, a villager named Fa Long, living thirty miles from the mountain, contracted a severe illness and was on the verge of death. Various treatments proved ineffective. His son rushed into the mountain to seek help. Master Ding recited the 'Lotus Sutra' for him and burned sandalwood incense. Although the patient was far away, he smelled the sandalwood fragrance and immediately recovered. Furthermore, in the southern mountains of Le'an, there was a place called Anzhou, with lush trees, clear streams, and hidden springs, making it impassable. Master Ding lingered, admiring the scenery, and vowed: 'If this land can be made flat and open, I will come here to preach the Dharma.' In less than ten days, white sand emerged everywhere, as smooth as a jade mirror. Master Ding considered this a manifestation of divine response and did not break his vow. He then lectured on the 'Lotus Sutra' to repay the spirits' intention. Master Ding received teachings from the Tiantai school and also inherited the doctrines of Hengyue. The lineages of Master Si (Si Daishi) and Master Zhiyi (Zhiyi Daishi) for three generations converged on one purpose, with no other. Whether in contemplation or lecturing, he always relied on the 'Lotus Sutra' and taught the methods of Perfect and Sudden Cessation-and-Contemplation (Yuan Dun Zhi Guan), the Four Foundations of Mindfulness (Si Nian Chu), and other Dharma gates extensively. Moreover, the eloquence of Master Zhiyi was like flowing clouds and rain, sometimes as comprehensive as a heavenly net, and sometimes as exquisite as a necklace. Only Master Ding could fully grasp and understand his teachings. He privately recorded Master Zhiyi's words and intentions, as well as his own commentaries and miscellaneous writings, which were all engraved on the back of a thousand stone tablets. On the seventh day of the eighth month of the sixth year of the Zhenguan era, he passed away in his room at Guoqing Temple, at the age of seventy-two. Initially, he only showed slight signs of illness and did not seek medical treatment. However, there was an unusual fragrance in his room. At the time of his death, he instructed his disciples: 'The 'Maitreya Sutra' says that on the day of the Buddha's Nirvana, the smoke of incense is like clouds. Burn more incense, for I am about to depart.' Then, he declared his final instructions, with profound and essential words. His disciples gazed upon him, weeping with tears. He suddenly rose and clasped his hands, as if paying respect to someone. He recited 'Amitabha Buddha' three times, lowered his body, and passed away peacefully with a serene and joyful expression. His entire body remained soft, and his crown remained warm for several days. Once, a fellow student, Zhi...

晞。清高亮之士。先以貞觀元年卒。臨終云。吾生兜率矣。見先師智者。寶座行列。座皆有人。唯一座獨空。云卻後六年。灌頂法師。外此說法。焚香驗旨。即慈尊降迎。計歲論期。審晞不謬矣。以其月九日。定於寺之南山也。

釋法融。俗姓韋氏。丹陽延陵新亭人也。少小聰哲。不修矜操。真率自居。博覽經史。弱冠。遂被經去俗。晦影山林。負笈尋師。不遠千里。乃依第山豐樂寺大明法師。聽三論。及華嚴大品。大集。維摩。法花等諸經。伏膺累年。妙探機奧。雖久為門侶。人未之識也。大明既滅。又聽鹽官邃法師講諸經論。於時。座下學侶如林。各騁詞鋒。爭馳辯箭。而融謙光藏用。默契於心。時候清閑。發疑起問。言理精妙。人所不聞。講主驚嗟。深相崇禮。乃私謂人曰。此師。後日必為佛法八無。然率性無恒。不為時輩所許。後有永嘉永安寺曠法師。會稽一音寺敏法師。鐘山定林寺旻法師。並當時義海。融遍游座下。忻然獨得。后歸丹陽牛頭山幽棲寺。別為小屋。精修故業。遠近學侶。翕爾歸之。乃于巖谷之前。講法花經一部。於時正在盛冬。凝霜被木。乃于講所。忽生三莖金色蓮花。眾甚驚異。嘆未曾有。經文既畢。花亦不見。又有一大鹿。常依時聽講。停法之後。絕跡不來。門人發心。皆以法花

【現代漢語翻譯】現代漢語譯本：釋道晞（？-貞觀元年，即公元627年），是一位清高有才學的人。他在貞觀元年去世。臨終時說：『我將往生兜率天（Tushita Heaven，佛教欲界六天之一）了。』他看見先師智顗（Zhiyi，隋代天臺宗的實際創始人）在兜率天的寶座行列中，座位上都有人，只有一個座位空著。智顗說：『六年之後，灌頂法師（Guanding，智顗弟子）會來這裡說法。』於是焚香驗證這個預言，果然是彌勒菩薩（Maitreya，未來佛）降臨迎接。計算年歲，道晞的預言沒有錯。于當月九日，安葬在寺廟的南山。

釋法融（？-？），俗姓韋，是丹陽延陵新亭人。他從小就聰明有智慧，不注重外在的操守，以真誠坦率自居。他廣泛閱讀經書和史書。成年後，他剃度出家，隱居在山林中。他揹著書箱尋找老師，不遠千里。他依止第山豐樂寺的大明法師，聽講《三論》（Sanlun，中觀學派的三部論著）以及《華嚴經》（Avatamsaka Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）、《大集經》（Mahasamnipata Sutra）、《維摩詰經》（Vimalakirti Sutra）、《法華經》（Lotus Sutra）等經典。他多年潛心學習，深刻領悟其中的奧妙。雖然他長期是門人，但人們並不瞭解他。大明法師去世后，他又聽鹽官邃法師講解各種經論。當時，座下學習的人很多，各自施展口才，爭論不休。而法融謙虛謹慎，默默領悟於心。在空閑的時候，他提出疑問，所說的道理精妙，人們從未聽過。講經的法師感到驚訝和讚歎，對他非常尊敬。於是私下對人說：『這位法師，將來必定會對佛法有所貢獻。』然而，他率性而為，不被當時的人所認可。後來，他拜訪了永嘉永安寺的曠法師、會稽一音寺的敏法師、鐘山定林寺的旻法師，他們都是當時的義學大師。法融遊學於他們的座下，感到非常高興，並有所領悟。之後，他回到丹陽牛頭山幽棲寺，另外建造小屋，精進修習舊業。遠近的學侶都紛紛歸附於他。於是他在巖谷前講解《法華經》。當時正值嚴冬，凝霜覆蓋樹木。在講經的地方，忽然生長出三株金色的蓮花。眾人感到非常驚訝，嘆爲前所未有。經文講完后，蓮花也消失了。又有一隻大鹿，經常按時來聽講。停止講經后，就再也沒有出現。門人發心，都以《法華經》為根本。

【English Translation】 English version: Shi Daoxi (?-627 CE), was a man of noble character and bright intellect. He passed away in the first year of the Zhenguan era (627 CE). At the time of his death, he said, 'I am going to be reborn in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism).' He saw his former teacher, Zhiyi (Zhiyi, the actual founder of the Tiantai school in the Sui Dynasty), in the rows of precious seats in Tushita Heaven. All the seats were occupied except for one. Zhiyi said, 'Six years later, Dharma Master Guanding (Guanding, Zhiyi's disciple) will come here to expound the Dharma.' So they burned incense to verify this prediction, and indeed it was Maitreya Bodhisattva (Maitreya, the future Buddha) who descended to welcome him. Calculating the years, Daoxi's prediction was accurate. On the ninth day of that month, he was buried on the south mountain of the temple.

Shi Farong (?-?), whose lay surname was Wei, was a native of Xinting, Yanling, Danyang. From a young age, he was intelligent and wise, not concerned with outward conduct, and lived with sincerity and frankness. He extensively read scriptures and historical texts. After coming of age, he renounced the world and lived in seclusion in the mountains and forests. He carried his books and sought teachers, not deterred by long distances. He relied on Dharma Master Daming of Fengle Temple on Di Mountain, listening to lectures on the Sanlun (Sanlun, the three treatises of the Madhyamaka school), as well as the Avatamsaka Sutra (Avatamsaka Sutra), Mahaprajnaparamita Sutra, Mahasamnipata Sutra, Vimalakirti Sutra, Lotus Sutra (Lotus Sutra), and other scriptures. He diligently studied for many years, deeply understanding their profound meanings. Although he had been a disciple for a long time, people did not know him well. After Dharma Master Daming passed away, he listened to Dharma Master Sui of Yanguan Temple lecturing on various scriptures and treatises. At that time, there were many students under the seat, each displaying their eloquence and engaging in debates. However, Farong was humble and reserved, silently understanding in his heart. In his free time, he raised questions, and the principles he spoke of were refined and profound, something people had never heard before. The lecturing Dharma Master was surprised and praised him, showing him great respect. He privately said to others, 'This Dharma Master will surely make contributions to the Buddha Dharma in the future.' However, he acted according to his nature and was not accepted by the people of that time. Later, he visited Dharma Master Kuang of Yong'an Temple in Yongjia, Dharma Master Min of Yinyin Temple in Kuaiji, and Dharma Master Min of Dinglin Temple in Zhongshan, all of whom were great masters of doctrine at that time. Farong traveled under their seats, feeling very happy and gaining insights. Afterwards, he returned to Youqi Temple on Niutou Mountain in Danyang, built a small hut separately, and diligently practiced his former studies. Students from far and near all flocked to him. So he lectured on the Lotus Sutra in front of the rocks and valleys. At that time, it was the height of winter, and frost covered the trees. In the place where he was lecturing, three golden lotus flowers suddenly grew. The crowd was very surprised and exclaimed that it was unprecedented. After the scripture was finished, the flowers also disappeared. Also, a large deer often came to listen to the lectures on time. After the lectures stopped, it never appeared again. The disciples made a vow, all based on the Lotus Sutra.

為正業矣。后不測所終。

釋智琰。俗姓朱。吳郡人。祖獻。梁員外散騎侍郎。父珉。陳奉朝請。母張氏。初懷孕日。夢升高塔。登相輪而坐。誕育之後。有異儕童。八歲出家。事通玄寺璩法師。為弟子。其後。博採群經。跨轢先輩。陳至德三年。建仁王齊。百師百座。競流天口之辯。琰時年二十有二。以英少之質。簉弘通之寄。機辯縱橫。眾所嗟服。隋煬帝在蕃。亦深加禮異。至大唐統宇。還歸武丘山寺。講念之余。常行法花普賢等懺。又誦法花。三千餘遍。感應冥符。神瑞非一。宵爐未爇。自起煙芬。夕灌才空。潛加溢水。以貞觀八年十月。遷神山寺。春秋七十一。凡講法花三十餘遍。

釋智拔。姓張。襄陽人。幼年清悟。雅好佛法。六歲出家。初為閏師弟子。閏顧有濟器。乃攜付哲法師。哲亦襄川僧望。具之別傳。初誦法花。日通五紙。經中妙理。略有規度。惟日期經諸佛出世之大意也。一人一道非弘不通。擔畢依持。開悟蒙俗。承帝京上德吉藏法師。四海標領。三乘明匠。尋詣奉旨。欣擊素心。首尾兩遍。命令覆述。英俊鼓言。無非亂轍。藏親臨坐。拔問眾言。一乘為云。遂分為三。亦可一乘為雨。分為三雨。眾無敢答。藏曰。拔公此問。深得旨矣。乃屬累大法。使必當遺寄。於是。振錫還襄。

【現代漢語翻譯】現代漢語譯本：這是真正的修行。後來不知在哪裡去世。

釋智琰（Shi Zhiyan），俗姓朱，吳郡（Wujun）人。祖父朱獻，是梁朝的員外散騎侍郎。父親朱珉，是陳朝的奉朝請。母親張氏，當初懷孕時，夢見自己登上高塔，坐在相輪上。出生后，與一般孩童不同。八歲出家，師從通玄寺（Tongxuan Temple）的璩法師（Qu Fashi）。之後，廣泛學習各種經典，超越前輩。陳朝至德三年，建立仁王齋，邀請百位法師講座，爭相展現口才。智琰當時二十二歲，以年輕的資質，參與弘揚佛法的行列，機智善辯，眾人歎服。隋煬帝（Sui Yangdi）在藩邸時，也對他非常禮遇。到了大唐統一天下，他回到武丘山寺（Wuqiu Mountain Temple）。講經唸佛之餘，經常進行法華普賢等懺法，又誦《法華經》（Fahua Jing）三千多遍，感應非常靈驗，出現很多神奇的現象。晚上香爐還沒點燃，就自己冒出香菸。傍晚才把水壺灌滿，水就自己溢出來。貞觀八年十月，遷居神山寺（Shenshan Temple）。享年七十一歲，總共講《法華經》三十多遍。

釋智拔（Shi Zhiba），姓張，襄陽（Xiangyang）人。從小聰明有悟性，非常喜歡佛法。六歲出家，最初是閏法師（Run Fashi）的弟子。閏法師認為他有才能，於是把他交給哲法師（Zhe Fashi）。哲法師也是襄陽一帶有名望的僧人，他的事蹟另有傳記記載。智拔最初誦讀《法華經》，每天能讀五紙。對於經中的精妙道理，大致有所瞭解。他特別關注經中諸佛出世的意義。他認為，一個人修行一種法門，如果不弘揚就不能通達。他承擔起弘揚佛法的責任，開啓蒙昧的民眾。他聽說帝京的上德吉藏法師（Jizang Fashi）是四海的領袖，三乘佛法的明匠，於是前往拜見。吉藏法師很高興見到他，讓他講述自己的心得。智拔從頭到尾講了兩遍，吉藏法師讓他複述。智拔才思敏捷，所說的話都符合佛理。吉藏法師親自坐在一旁，智拔問大家：『一乘佛法（Ekayana）比作云，可以分為三云，那麼一乘佛法比作雨，可不可以分為三雨？』大家都不敢回答。吉藏法師說：『智拔法師這個問題，深刻地領會了佛法的宗旨。』於是囑託他弘揚大法，一定要把佛法傳承下去。智拔於是拿著錫杖回到襄陽。

【English Translation】 English version: This is the true practice. Later, his final whereabouts are unknown.

Shi Zhiyan (釋智琰), with the lay surname Zhu, was a native of Wujun (吳郡). His grandfather, Zhu Xian, was an Attendant Gentleman of the Palace of the Liang dynasty. His father, Zhu Min, was a Petitioner for Audience of the Chen dynasty. His mother, Zhang, dreamed of ascending a high pagoda and sitting on its finial when she was first pregnant. After his birth, he was different from other children. He left home at the age of eight to become a monk, serving under Dharma Master Qu (璩法師) of Tongxuan Temple (通玄寺) as his disciple. Afterwards, he extensively studied various scriptures, surpassing his predecessors. In the third year of the Zhide era of the Chen dynasty, he established the Benevolent Kings' Assembly, inviting a hundred masters to give lectures, competing to display their eloquence. Zhiyan, at the age of twenty-two, with his youthful talent, participated in the propagation of the Dharma, his wit and eloquence admired by all. Emperor Yang of the Sui dynasty (隋煬帝), while still a prince, also treated him with great respect. After the Great Tang unified the world, he returned to Wuqiu Mountain Temple (武丘山寺). In addition to lecturing and chanting, he often performed repentance rituals such as the Lotus Sutra and Samantabhadra repentance, and recited the Lotus Sutra (法華經) more than three thousand times, experiencing many miraculous responses. Before the evening incense burner was lit, smoke would rise from it on its own. The water pot, only filled in the evening, would overflow by itself. In the tenth month of the eighth year of the Zhenguan era, he moved to Shenshan Temple (神山寺). He lived to the age of seventy-one, having lectured on the Lotus Sutra more than thirty times.

Shi Zhiba (釋智拔), with the surname Zhang, was a native of Xiangyang (襄陽). From a young age, he was intelligent and enlightened, with a great fondness for Buddhism. He left home at the age of six to become a monk, initially as a disciple of Dharma Master Run (閏法師). Dharma Master Run recognized his talent and entrusted him to Dharma Master Zhe (哲法師). Dharma Master Zhe was also a respected monk in the Xiangchuan area, and his deeds are recorded in a separate biography. Zhiba initially recited the Lotus Sutra, completing five pages a day. He had a general understanding of the profound principles in the scripture. He particularly focused on the meaning of the Buddhas appearing in the world as described in the scripture. He believed that one should not be able to master a single Dharma without propagating it. He took on the responsibility of propagating the Dharma, enlightening the ignorant masses. He heard that Dharma Master Jizang (吉藏法師) of Shangde Temple in the capital was a leader of the four seas and a master of the Three Vehicles, so he went to pay him a visit. Dharma Master Jizang was pleased to see him and asked him to explain his understanding. Zhiba explained it twice from beginning to end, and Dharma Master Jizang asked him to repeat it. Zhiba was quick-witted, and his words were all in accordance with the Dharma. Dharma Master Jizang sat beside him and Zhiba asked everyone: 'If the One Vehicle (Ekayana) is compared to a cloud, can it be divided into three clouds? Then, if the One Vehicle is compared to rain, can it be divided into three rains?' No one dared to answer. Dharma Master Jizang said: 'Dharma Master Zhiba's question deeply understands the essence of the Dharma.' Therefore, he entrusted him with the task of propagating the Great Dharma, urging him to pass on the Buddha's teachings. Zhiba then returned to Xiangyang with his staff.

住耆阇寺。恒在常濟。講法花經。年別五遍。貞觀十四年九月十七日。于清信士張公英家。宿集豎義。開法花題訖。云今與鄉里大德檀越等別。時不測其言也。遂斂容端默。眾疑入定。迫而察之。已遷化矣。合境緇素。嗟惋特深。顏狀如生。卓然加坐。蔣王。躬臨禮拜。燒香供養。贈物百餘段。墓所設五千人齋。春秋六十八矣。

釋慧遠。俗姓杜氏。京兆人也。弱不好弄。便慕內法。年甫十歲。投吉藏法師而出家焉。具戒已后。博文多識。講法花經。皆自作章疏。晚辭人境。卜居藍谷。乘閑樂道十有餘載。貞觀十九年。在寺夏坐。時屬亢旱。乃講法華。以祈甘液。遠近聽之。雲集霧委。每有二老。應時而坐。既非舊識。遠默記之。潛思詰問。未之發也。既講至藥草喻品。大雨沾洽。向之二老。三日不來。后策杖俱臻。遠怪呼而問。乃逡巡對曰。弟子龍也。比蒙法師弘譬喻之品。開方便之門。思酬德惠。忽然降雨。但時未應下。敢擅灑之。故為龍王所笞耳。因忽不見。遠所服三衣。特加護凈。或時飄然自被其體。而雅性謙挹。雖遇沙彌。必下騎而在問也。或問其故。答曰。彷彿染衣。仙聖幢相。師子致敬。今成正學。在餘一介。敢不遵乎。遠常誦法華。頻有靈感。或不加油炷燈。數日自明。后染患浹辰。斂念而卒

。年五十有一。貞觀二十一年七月也。

釋智通。姓陳。住梓州。八歲出家。為正道法師弟子。后誦法華並講。在牛頭山。善持威儀。奉戒貞苦。降伏黃老。士女奏章。必杖之五十。遠近皆憚。寺宇成就。惟其經始。合衆畏懾。無蓄私財者。常有雙鵝。依時聽講。講百餘遍。兩度放光。至貞觀二十三年十月十三日。告眾。吾造山寺。可用十萬貫錢。恨未周備。今便永別。言訖而卒。春秋七十七矣。於時合寺房堂。並皆振動。樹林草木。悉作白色。經一食頃。仍方還舊。

左僕射宋國公蕭瑀。字時父。蘭陵人。高祖梁武帝。父明帝。公深信釋典。捐棄外學。時處會宴。敕每別賜素食。又賜王褒手書大品經一部。山納袈裟一領。公雖參國務。而誦唸無虧。手著法花義記凡十卷。時于第內為子侄講之。疏成之日。夢多寶佛塔炳耀空中。因召名工造茲妙塔。貞觀二十二年六月。卒于玉花宮。未終之前。遺囑云。吾之衣服道具。並送津樑寺。同僧羯磨。其上賜山衲。及高祖樹皮衲。鐵如意。曲幾。麈尾。香爐。澡灌。玉唾壺。瑪瑙珠。朝冠。器服。併入常住。永為供養。

釋慧旻。河東人。志用方直。操行不群。九歲出家。精勤潔業。誦法華經。期月便度。俄歷眾師。具探玄妙。年十七。赴請還鄉。于光興寺

【現代漢語翻譯】年五十一歲。在貞觀二十一年七月。

釋智通（Shi Zhitong），俗姓陳，住在梓州。八歲出家，是正道法師的弟子。後來誦讀並講解《法華經》（Fahua Jing）。在牛頭山，他善於保持威儀，嚴守戒律，生活清苦。他降伏了黃老之學，士人和婦女上奏章，他必定用杖責打他們五十下，遠近的人都害怕他。寺廟的建成，都是由他開始的。寺廟裡的人都畏懼他，沒有人敢私自積攢錢財。他常有兩隻鵝，按時來聽他講經。他講經一百多遍，曾兩次放出光芒。到了貞觀二十三年十月十三日，他告訴眾人說：『我建造這座山寺，可以用十萬貫錢，遺憾的是還沒有完全完備，現在就要永遠告別了。』說完就去世了，享年七十七歲。當時，整個寺廟的房屋和廳堂，都震動起來，樹林和草木，都變成了白色。過了一頓飯的時間，才恢復原樣。

左僕射宋國公蕭瑀（Xiao Yu），字時父，蘭陵人。他的高祖是梁武帝，父親是明帝。蕭瑀深信佛法，拋棄了儒家學說。當時他參加宴會，皇帝特意賜給他素食。又賜給他王褒手書的《大品經》（Dapin Jing）一部，以及山納袈裟一件。蕭瑀雖然參與國家政事，但誦經唸佛沒有減少。他手寫了《法華義記》共十卷，時常在家裡為子侄講解。書寫完成的那天，他夢見多寶佛塔（Duobao Fo Ta）在空中閃耀光芒，於是召集名匠建造這座妙塔。貞觀二十二年六月，蕭瑀在玉華宮去世。臨終前，他遺囑說：『我的衣服和用具，都送到津樑寺，與僧眾一起分配。皇上賞賜的山衲袈裟，以及高祖的樹皮衲衣、鐵如意、曲幾、麈尾、香爐、澡罐、玉唾壺、瑪瑙珠、朝冠、器服，都放入常住，永遠供養。』

釋慧旻（Shi Huimin），河東人。志向正直，行為與衆不同。九歲出家，精進勤奮，保持清凈的修行。誦讀《法華經》，一個月就背誦下來。不久，他拜訪了許多老師，深入探究佛法的玄妙之處。十七歲時，應邀回到家鄉，在光興寺（Guangxing Si）

【English Translation】 He was fifty-one years old. It was the seventh month of the twenty-first year of the Zhenguan era.

The monk Shi Zhitong (釋智通), whose lay surname was Chen, lived in Zizhou. He became a monk at the age of eight, as a disciple of Dharma Master Zhengdao. Later, he recited and lectured on the Lotus Sutra (Fahua Jing). At Niutou Mountain, he was good at maintaining dignified conduct, strictly observing the precepts, and living an austere life. He subdued the teachings of Huang-Lao (黃老), and when scholars and women presented memorials, he would surely strike them fifty times with a staff, so people far and near were afraid of him. The construction of temples was always initiated by him. The community feared and respected him, and no one dared to accumulate private wealth. He often had two geese that would come to listen to his lectures on time. He lectured over a hundred times and twice emitted light. On the thirteenth day of the tenth month of the twenty-third year of the Zhenguan era, he told the assembly, 'I built this mountain temple, which could use 100,000 strings of cash, but regrettably it is not yet fully complete. Now I must bid you farewell forever.' After speaking, he passed away at the age of seventy-seven. At that time, all the houses and halls of the entire temple shook, and the trees and plants all turned white. After the time it takes to eat a meal, they returned to their original state.

The Left Minister of Works, Duke Xiao Yu (蕭瑀) of the Song State, whose courtesy name was Shifu, was from Lanling. His great-grandfather was Emperor Wu of the Liang Dynasty, and his father was Emperor Ming. Duke Xiao Yu deeply believed in Buddhist scriptures and abandoned Confucian learning. When he attended banquets, the emperor would specially grant him vegetarian food. He was also granted a copy of the Large Perfection of Wisdom Sutra (Dapin Jing) handwritten by Wang Bao, and a mountain-woven kasaya. Although Xiao Yu participated in state affairs, his recitation of scriptures and chanting of Buddha's name did not diminish. He handwrote the Annotations on the Lotus Sutra in ten volumes, which he often lectured on to his sons and nephews at home. On the day the annotations were completed, he dreamed of the Stupa of Many Jewels Buddha (Duobao Fo Ta) shining brightly in the sky, so he summoned famous craftsmen to build this wonderful stupa. In the sixth month of the twenty-second year of the Zhenguan era, Xiao Yu passed away at Yuhua Palace. Before his death, he left a will saying, 'My clothes and utensils should all be sent to Jinliang Temple to be distributed among the monks. The mountain-woven kasaya bestowed by the emperor, as well as my great-grandfather's bark-cloth robe, iron ruyi, curved table, zhuwei, incense burner, wash basin, jade spittoon, agate beads, court hat, and ceremonial attire, should all be placed in the permanent residence for eternal offering.'

The monk Hui Min (釋慧旻) was from Hedong. He had upright aspirations and extraordinary conduct. He became a monk at the age of nine, diligently and assiduously maintaining pure conduct. He recited the Lotus Sutra and mastered it within a month. Soon, he visited many teachers and deeply explored the profound mysteries of Buddhism. At the age of seventeen, he was invited back to his hometown to Guangxing Temple (Guangxing Si).

。講法華經。聽眾云翔。咸陳嘉瑞。異香彈指屢經結空中。受具足后。更增榮問。一十七年不出寺門。無始要終。布衣蔬食。慶弟既絕談謔。斯云。遂使獸群不亂。鳥集無擾。大唐之始。便入海虞山隱居。二十餘載。遠方請業。常百餘人也。地宜梓樹。勸勵栽植。數十萬株。通給將來三寶功德。中年別於南澗。止一草菴。兩兔一虎來共同。內外盤遊。無相陵惱。至於禽獸神祇請受歸戒。敘其事績。未可具言。蘇州都督武陽公李世嘉。及刺史江王。前後頻請。並固讓不受。以貞觀末年八月十一日旦。終於所遁。春秋七十有七。未終三日。異香滿寺。舉眾怪問。曰吾後日當去矣。生死人之常也。寄世本若行雲。慎無哭泣。各念無常。早求自度。喪事殯葬。律有恒儀。碑誌飾詞。一不須作。能依此訣。吾何言哉。斯固臨終不橈。可謂堅貞者矣。

釋曇寶。不知何人。斷谷煉形。戒行無點。常講觀世音經導引士俗。而聲調超挺。特異人倫。登高誦經。響聞三十里內。

釋緣光。新羅人也。其先。三韓之後也。桉梁員職圖云。其新羅國。魏曰斯盧。宋曰新羅。本東夷辰韓之國矣。光世家名族。宿敦清信。早遇良緣。幻歸緇服。精修念慧。識量過人。經目必記。游心必悟。但以生居邊壤。正教未融。以隋仁壽年間。來

【現代漢語翻譯】現代漢語譯本：講授《法華經》時，聽眾如雲聚集，紛紛稱讚吉祥瑞兆。奇異的香氣和彈指聲多次在空中結聚。受持具足戒后，更加增添了榮耀和聲望。曇云法師有十七年沒有離開寺門，從無始以來始終堅持布衣素食。他的弟弟曇慶斷絕了戲謔之言。曇云法師的德行，使得獸群不再爭鬥，鳥類聚集而不受驚擾。大唐朝建立之初，他就到海虞山隱居。二十多年間，遠方前來求學的人常常超過百人。因為當地適宜種植梓樹，他勸勉人們栽種，總共有數十萬株，用來供給未來三寶的功德所需。中年時，他在南澗另外建了一個草菴居住。兩隻兔子和一隻老虎前來共同生活，內外嬉戲遊玩，互不侵犯。甚至禽獸神祇都來請求受持歸戒。敘述他的事蹟，無法全部說完。蘇州都督武陽公李世嘉以及刺史江王，前後多次邀請他出山，都被他堅決推辭。貞觀末年八月十一日早晨，曇云法師在隱居的地方圓寂，享年七十七歲。臨終前三天，寺廟裡充滿奇異的香氣，眾人奇怪地詢問。曇云法師說：『我後天就要離開了。生死是人之常情。寄身於世間，本來就像飄浮的雲彩。千萬不要哭泣，各自唸誦無常，早日尋求自我解脫。喪事和殯葬，按照戒律的規定辦理。碑文和墓誌銘等裝飾性的文字，一概不需要寫。如果能夠按照這些遺言去做，我還有什麼可說的呢？』曇云法師臨終不屈，可謂是堅貞不渝的人。釋曇寶，不知道是什麼地方的人。他斷絕穀物，修煉形體，戒律清凈無瑕疵。經常講解《觀世音經》，引導士人和百姓，他的聲音洪亮超拔，與衆不同。他登上高處誦經，聲音能傳到三十里以內。釋緣光，是新羅（Silla，朝鮮古代國家名）人。他的祖先是三韓（Samhan，朝鮮半島古代部落聯盟）的後裔。根據《梁員職圖》記載，新羅國在曹魏時期被稱為斯盧（Saro），在南朝宋時期被稱為新羅。本來是東夷辰韓（Jinhan，朝鮮半島古代部落聯盟）的領土。緣光法師出身名門望族，一向崇尚清凈的信仰。很早就遇到了殊勝的因緣，捨棄世俗生活而出家。他精進修習念慧，識見和度量超過常人。經書看過一遍必定記住，用心思考必定領悟。只是因為出生在邊遠地區，正法教義尚未普及，所以在隋朝仁壽年間，來到中原。

【English Translation】 English version: While lecturing on the Lotus Sutra, the audience gathered like clouds, praising the auspicious omens. Strange fragrances and finger snaps repeatedly coalesced in the air. After receiving the complete precepts, his glory and reputation further increased. Dharma Master Tanyun did not leave the temple for seventeen years, consistently adhering to simple clothing and vegetarian meals from the beginning. His younger brother, Tanqing, ceased frivolous talk. Dharma Master Tanyun's virtue caused the animal kingdom to cease fighting, and birds gathered without disturbance. At the beginning of the Great Tang Dynasty, he went into seclusion in Mount Haiyu. For more than twenty years, those seeking knowledge from afar often numbered over a hundred. Because the area was suitable for planting catalpa trees, he encouraged people to plant them, totaling hundreds of thousands of trees, to provide for the future merits of the Three Jewels (Triratna). In middle age, he separately built a thatched hut in Nanjian to live in. Two rabbits and a tiger came to live together, playing inside and outside, without harming each other. Even birds, beasts, and deities came to request refuge and precepts. Recounting his deeds cannot be fully expressed. Li Shijia, the Duke of Wuyang and Governor of Suzhou, and Jiang Wang, the Prefect, repeatedly invited him to come out of seclusion, but he firmly declined. On the morning of the eleventh day of the eighth month of the Zhenguan era, Dharma Master Tanyun passed away in his hermitage, at the age of seventy-seven. Three days before his death, the temple was filled with strange fragrances, and the crowd asked in astonishment. Dharma Master Tanyun said, 'I will be leaving the day after tomorrow. Birth and death are common to all people. Dwelling in this world is like floating clouds. Do not weep, but each recite impermanence and seek self-liberation early. Funerals and burials should be conducted according to the precepts. There is no need for epitaphs or decorative words. If you can follow these instructions, what more can I say?' Dharma Master Tanyun remained unyielding until his death, truly a steadfast person. Shì Tánbǎo (釋曇寶), it is not known where he was from. He abstained from grains, cultivated his form, and his precepts were flawless. He often lectured on the Avalokitesvara Sutra, guiding scholars and commoners, and his voice was loud and extraordinary. He ascended to high places to recite the sutras, and his voice could be heard within thirty li (里, Chinese unit of distance, approximately 500 meters). Shì Yuánguāng (釋緣光) was a native of Silla (新羅, an ancient Korean kingdom). His ancestors were descendants of the Samhan (三韓, Three Han, ancient Korean tribal confederacies). According to the Liang Yuanzhi Tu, the state of Silla was called Saro (斯盧) during the Cao Wei period and Silla during the Southern Song Dynasty. It was originally the territory of Jinhan (辰韓, an ancient Korean tribal confederacy) of the Eastern Yi (東夷, ancient term for eastern barbarians). Dharma Master Yuanguang came from a noble family and always revered pure faith. He encountered auspicious conditions early and renounced worldly life to become a monk. He diligently cultivated mindfulness and wisdom, and his knowledge and capacity surpassed ordinary people. He could remember everything he read and understand everything he contemplated. However, because he was born in a remote region where the orthodox teachings had not yet spread, he came to the Central Plains during the Renshou era of the Sui Dynasty.

至吳。會正達智者。敷弘妙典。先伏膺朝夕。行解雙密。數年之中。欻然大悟。智者即令就講妙法華經。俊郎之徒。莫不神伏。後於天臺別院。增修妙觀。忽見數人。雲天帝請講。光默而許之。於是。奄然氣絕。經于旬日。顏色如常。還歸本識。既而器業成就。將歸舊國。與數十人同乘大舶。至海中。船忽不行。見一人乘馬凌波來。至船首云。海神請師暫到宮中講說。光曰。貧道此身。誓當利物。船及余伴。未委如何。彼云。人並同行。船亦勿慮。於是。舉眾同下。行數步。但見通衢平直。香花遍道。海神將百侍從。迎入宮中。珠璧焜煌。映奪心目。因為講法花經一遍。大施珍寶。還送上船。光達至本鄉。每弘茲典。法門大啟。實有功焉。加以自少誦持。日餘一遍。迄于報盡。此業無虧。年垂八十。終於所住。阇維既畢。髏舌獨存。一國見聞。咸嘆希有。光有妹二人。早懷清信。收之供養。數聞體舌自誦法花。妹有不識法花字處。問之皆道。有新羅僧連義。年方八十。弊衣一食。精苦超倫。與余同止。因說此事。錄之云爾。

釋玄璧。未詳其氏。蘇州吳縣人也。幼小出家。住流水寺。好學不倦。多游巖壑。棲神妙觀。不以世務嬰心。猛獸毒蟲。妖精惡賊。頻繁遭遇。未始忤其情守。常坐一床方四尺。傍無塵雜。

未曾倚臥。每講中百十二門。攝大乘等論。花嚴涅槃法花等經。二十餘州。咸來聽受。嘗講法花經。忽有一鶴。從外飛來。于殿下池中。三度含水。噴灑于地。徑詣佛邊聖僧座上。一立不動。直至講了。然始飛去。如此經年。后乃恒住。上堂即鼓翼引前。下講即傾身隨從。法師或令其舞。即搙翮𩒮足。顧影回頭。乍起乍仰。或來或去。變態殊絕。難以具名。凡歷二年。周旋不去。數州文翰之士。莫不偉而同詠。后刺史江王來向寺。長史司馬。遣人來報法師。法師云。好。準常安坐。王至寺門。長史自報。師云。已知。如常安坐。王怪不來迎。遂即卻去。至其夜一更。王總喚合郭眾僧。為國行道。諸僧並馳集王所。王忿形於色。遣長史千行自喚法師。法師報云。王為國轉經。心須殷重。未潔凈輒即迎僧。大夫輕慢。不敬三寶。如此轉經。亦非得力。王令宅內所有酒肉五辛。並皆除卻。香湯灑掃。貧道。又須洗浴潔凈。然可轉經。公且去。後日來。王大瞋。更遣人喚法師。依常安坐。一無懼色。至後日。乃去至彼。王問諸僧曰。玄璧何如人。皆曰。禪行高僧也。王意少解。令人喚入。安一高座。遣三五美姬。側近看侍。璧聊敘暄寒。即禮佛上座。結加趺坐。凝神寂定。乃經七日。身衣塵積。初無搖動。王大發善心。問眾僧

曰。若為得令其出定。僧云。以音樂供養。王命侍妓奏之。經半日。璧乃從禪定起。王及大夫人。請法師懺悔。受戒。所有獵拘鷹鷂。並皆解放。璧勸王誦般若心經。王依言敬受。每旦恒誦。於是傾舍名玲。奉酬師德。一無所受。皆令散施。王自爾之後。每齋日。常來就寺。參問幽玄。道化之聲。於斯更遠。即貞觀中年之事也。后不知所終。

釋智儼。俗姓嚴。同州人也。弱而好道。清真蓋俗。率行方堅。動成軌則。年至十二三。忽遇梵僧。令其剃落。儼即鞠躬受誨。因此出家。住朝邑縣戒業寺。於是。遍近眾師。廣祈玄教。至於攝論唯識般若維摩。及法花經等。並貫其幽旨。窮其了義。加之傍習世典。善談老易。雅論玄情。出自天骨。未盈數載。遂當法將。每以講說之餘。棲心妙觀。常坐不臥。用此為恒。房內唯有一床。更無什物。實所謂高潔法師。言行兼至者也。顯慶三年。太州仙掌縣道俗。請儼于靈仙寺。講法花經。儼于寺僧還香房內。居止合舍。初夜取法花經。舒披案上。方欲尋讀。於時。還香並侍者三人。並在其處。儼焚香未訖。忽見經上佛字中。出三舍利。五色光明。散滿經上。行流不住。還香等。遍告寺僧。俱來禮拜。欲共收取捨利。舍利還流入于佛字。僧等禮拜悲泣。燃香發願更睹真容。舍利

【現代漢語翻譯】現代漢語譯本：國王問道：『怎樣才能讓他從禪定中出來？』僧人說：『用音樂供養。』國王命令侍女演奏音樂。過了半天，法璧才從禪定中醒來。國王和大夫人請法師懺悔、受戒，並將所有用於狩獵的獵鷹和鷂子全部放生。法璧勸國王誦讀《般若心經》，國王按照他的話恭敬地接受，每天早上都誦讀。於是，國王傾盡所有珍寶，奉獻以報答法師的恩德，但法璧一無所受，全部讓國王散發給百姓。國王自那以後，每逢齋戒日，常常來寺廟請教深奧的佛法，法化之聲傳揚得更遠。這大約是貞觀年間的事情。後來就不知道他的結局了。釋智儼（釋智儼），俗姓嚴，是同州人。他從小就愛好佛法，超越世俗，行為端正堅定，一舉一動都成爲規範。十二三歲時，忽然遇到一位梵僧，讓他剃度出家。智儼立刻恭敬地接受教誨，因此出家，住在朝邑縣的戒業寺。於是，他遍訪附近的老師，廣泛地學習深奧的佛法，像《攝大乘論》、《唯識論》、《般若經》、《維摩詰經》以及《法華經》等，都貫通了其中的深奧含義，窮盡了其中的究竟之義。加上他還廣泛地學習世俗典籍，善於談論老子和易經，高雅地談論玄妙的情理，這些都是他天生的資質。不到幾年，他就成爲了法將。他常常在講經說法之餘，潛心於微妙的觀想，常常坐著不睡覺，以此作為恒常的修行。房內只有一張床，再沒有其他物品。他真可謂是高潔的法師，言行一致的典範。顯慶三年，太州仙掌縣的道士和百姓，請智儼到靈仙寺講《法華經》。智儼住在寺僧還香的房間里。一天晚上，他取出《法華經》，展開放在桌上，正要尋讀。當時，還香和三個侍者都在那裡。智儼焚香還沒結束，忽然看見經書上的『佛』字中，出現三顆舍利（佛陀火化后的遺物），五色的光明，散滿經書之上，流動不止。還香等人，遍告寺廟的僧人，大家都來禮拜。想要一起收取捨利，舍利卻又流回『佛』字中。僧人們禮拜悲泣，燃香發願，希望能再次見到真容。舍利

【English Translation】 English version: The king asked, 'How can I get him out of Samadhi (deep meditative state)?' The monk said, 'Make offerings with music.' The king ordered the female attendants to play music. After half a day, Fabì (Dharma Wall) awoke from Samadhi. The king and the queen mother asked the Dharma master to repent and receive the precepts, and released all the falcons and hawks used for hunting. Fabì (Dharma Wall) advised the king to recite the Prajna Heart Sutra (Heart Sutra), and the king respectfully accepted his words and recited it every morning. Thereupon, the king gave away all his treasures to repay the Dharma master's virtue, but Fabì (Dharma Wall) accepted nothing, and had the king distribute everything to the people. From then on, the king would come to the temple every fasting day to inquire about profound Buddhist teachings, and the sound of Dharma transformation spread even further. This was around the Zhenguan era. His later whereabouts are unknown. 釋智儼 (Shì Zhìyǎn), whose secular surname was Yan, was a native of Tongzhou. He loved the Dharma from a young age, transcending worldly matters, and his conduct was upright and firm, with every action becoming a standard. At the age of twelve or thirteen, he suddenly encountered a Brahman monk who told him to shave his head and become a monk. Zhìyǎn immediately respectfully accepted the teaching and became a monk, residing in Jieye Temple in Chaoyi County. Thereupon, he visited teachers nearby and widely sought profound Buddhist teachings. As for the Śūraṅgama Sūtra (Treatise on the Summary of the Great Vehicle), Vijñānavāda (Consciousness-only), Prajñāpāramitā (Perfection of Wisdom), Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra), and the Lotus Sūtra, he penetrated their profound meanings and exhausted their ultimate significance. In addition, he widely studied secular classics, was good at discussing Laozi and the I Ching, and elegantly discussed profound principles, which were his innate qualities. In less than a few years, he became a Dharma general. He often devoted himself to subtle contemplation in his spare time from lecturing on the Dharma, often sitting without sleeping, using this as a constant practice. There was only a bed in his room, and nothing else. He was truly a noble Dharma master, an example of one whose words and actions were consistent. In the third year of Xianqing, the Taoists and people of Xianzhang County in Taizhou invited Zhìyǎn to lecture on the Lotus Sūtra at Lingxian Temple. Zhìyǎn lived in the room of the monk Huanxiang in the temple. One night, he took out the Lotus Sūtra, spread it out on the table, and was about to read it. At that time, Huanxiang and three attendants were there. Before Zhìyǎn finished burning incense, he suddenly saw three śarīra (relics of the Buddha after cremation) emerge from the character '佛' (Buddha) on the sutra, with five-colored light, spreading all over the sutra, flowing continuously. Huanxiang and others told the monks of the temple, and everyone came to worship. They wanted to collect the śarīra together, but the śarīra flowed back into the character '佛'. The monks worshiped and wept, burning incense and making vows, hoping to see the true form again. The śarīra

還從佛字中出。流行不住。少選之間。別於他佛字中。相從隱沒。儼所講法華數十餘遍。感靈獲瑞。難以具言。然妙行高蹤。超駕倫輩。嘗與諸僧。行於池側。諸僧取水洗瀨。儼止之曰。若物屬他。不與不取。他池水。寧得非盜。又夏中正食。蠅來器上。儼一一以指徐引到致壁。人或問之。答曰。學修無畏施耳。自儼往來講導。涉履數州。每拱默徒行。執持衣缽。雖有香花幡蓋。鼓樂絃歌。車馬振天地。人物隘城郭。儼但疑然不顧。邈爾居后。其所感惠利。動盈億萬。一無希取。並隨處施之。受具三衣。至終不替。不汁不破。但唯少故耳。斯乃穢累將除。業行堅固之先候也。將終數日。處處巡行。法朋舊識。人人共別。忽一日。灑掃庭院。端坐入禪。所有門徒。皆令唸佛。遂因在定。於是而終。時年六十餘矣。道俗悲慟。若喪所天。素服而從弟子禮者。萬餘人矣。於是。忽有異香。氛氳滿院。經餘七日。送畢方消。亡后數年。其舌不懷。鬢髮加長二寸。容色如舊。識者。以為得道之流也。晉剡東仰山竺法深晉剡葛峴山竺法崇(有疏四卷)晉於潛青山竺法曠晉匡山東林寺釋慧遠晉蜀龍𣾺寺釋慧持晉彭城郡釋道融(有疏)晉長安釋曇影(有疏四卷)宋吳虎丘山釋曇諦宋京師何園寺釋慧亮宋下定林寺釋僧鏡(有疏)宋會稽嘉

祥寺釋曇機宋豫州釋道慈齊偽魏濟州釋道登齊京師湘宮寺釋弘充齊荊州竹林寺釋僧慧齊廬山釋法龍梁京師靈味寺釋寶亮樑上定林寺釋法通梁鐘山開善寺釋智藏(有疏)陳楊都大禪眾寺釋法勇陳楊都大彭城寺釋寶瓊(有疏)周潼州光興寺釋寶彖(有疏)隋東都內慧日道場釋道莊(有疏三卷)隋常州安國寺釋慧弼隋吳郡虎丘山釋智聚隋丹陽仁孝道場釋智珠隋九江廬山大林寺釋智錯隋京師大興善寺釋弘遵隋京師大興善寺釋靈藏(又講觀音日二遍)隋江都安樂寺釋慧海([(彰-章+(彰-章))/林]誦)唐京師紀國寺釋慧凈(有疏十卷)唐京師定水寺釋僧鳳(有疏)唐京師通玄寺釋慧頵

右並非專業。兼弘異部。略題徽目。知蘭蓀不絕耳。

弘贊法花傳卷第三大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法花傳卷第四

藍谷沙門慧詳撰

修觀第四陳南嶽禪慧思隋天臺山釋智顗唐天臺山釋智璪

釋慧思。俗姓李氏。武津人也。少以慈恕。知名閭里。嘗數夢梵僧勸令出俗。駭悟斯瑞。辭親入道。所投之寺。非是煉居。乃感神僧訓令齋戒。奉持守素。日惟一食。不受別供。周旋迎送。都皆杜絕。年登三十。在一空澤。立志誦法花經。誦之始半。忽有潛流漂漲。處處淹漬

【現代漢語翻譯】現代漢語譯本：祥寺的釋曇機，宋豫州的釋道慈，齊偽魏濟州的釋道登，齊京師湘宮寺的釋弘充，齊荊州竹林寺的釋僧慧，齊廬山的釋法龍，梁京師靈味寺的釋寶亮，樑上定林寺的釋法通，梁鐘山開善寺的釋智藏（著有疏），陳楊都大禪眾寺的釋法勇，陳楊都大彭城寺的釋寶瓊（著有疏），周潼州光興寺的釋寶彖（著有疏），隋東都內慧日道場的釋道莊（著有疏三卷），隋常州安國寺的釋慧弼，隋吳郡虎丘山的釋智聚，隋丹陽仁孝道場的釋智珠，隋九江廬山大林寺的釋智錯，隋京師大興善寺的釋弘遵，隋京師大興善寺的釋靈藏（又講觀音日二遍），隋江都安樂寺的釋慧海（[彰-章+(彰-章))/林]誦），唐京師紀國寺的釋慧凈（著有疏十卷），唐京師定水寺的釋僧鳳（著有疏），唐京師通玄寺的釋慧頵。

右列諸位並非專弘《法華經》。兼弘其他部類的經典。略微題寫名目，可知蘭蓀（比喻佛法）不會斷絕罷了。

《弘贊法華傳》卷第三大正藏第51冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第四

藍谷沙門慧詳撰

修觀第四：陳南嶽禪師慧思，隋天臺山釋智顗（zhǐ），唐天臺山釋智璪（zǎo）。

釋慧思（Hui Si）。俗姓李氏，武津人。年少時就以慈悲寬厚聞名鄉里。曾多次夢見梵僧勸他出家。驚醒后領悟到這是祥瑞之兆，於是辭別父母入道。他所投奔的寺廟，並非是適合修行的清凈之所。於是感應到神僧訓誡他齋戒，奉持素食，每日只吃一餐，不接受額外的供養。謝絕一切周旋迎送的俗事。三十歲時，在一片空曠的沼澤地，立志誦讀《法華經》。誦讀到一半時，忽然有暗流涌動，四處氾濫。

【English Translation】 English version:釋Tanji of Xiang Temple, 釋Dao Ci of Yuzhou in Song Dynasty, 釋Dao Deng of Jizhou in Qi Pseudo-Wei, 釋Hong Chong of Xiangong Temple in the capital of Qi Dynasty, 釋Seng Hui of Zhulin Temple in Jingzhou of Qi Dynasty, 釋Fa Long of Lushan in Qi Dynasty, 釋Bao Liang of Lingwei Temple in the capital of Liang Dynasty, 釋Fa Tong of Shangdinglin Temple in Liang Dynasty, 釋Zhi Zang of Kaishan Temple in Zhongshan of Liang Dynasty (with commentaries), 釋Fa Yong of Dachanzhong Temple in Yangdu of Chen Dynasty, 釋Bao Qiong of Dapengcheng Temple in Yangdu of Chen Dynasty (with commentaries), 釋Bao Xuan of Guangxing Temple in Tongzhou of Zhou Dynasty (with commentaries), 釋Dao Zhuang of Huiri Dojo in the eastern capital of Sui Dynasty (with three volumes of commentaries), 釋Hui Bi of Anguo Temple in Changzhou of Sui Dynasty, 釋Zhi Ju of Huqiu Mountain in Wujun of Sui Dynasty, 釋Zhi Zhu of Renxiao Dojo in Danyang of Sui Dynasty, 釋Zhi Cuo of Dalin Temple in Lushan of Jiujiang in Sui Dynasty, 釋Hong Zun of Daxingshan Temple in the capital of Sui Dynasty, 釋Ling Zang of Daxingshan Temple in the capital of Sui Dynasty (also lectured on Avalokiteśvara twice a day), 釋Hui Hai of Anle Temple in Jiangdu of Sui Dynasty (recited [(彰-章+(彰-章))/林]), 釋Hui Jing of Jiguo Temple in the capital of Tang Dynasty (with ten volumes of commentaries), 釋Seng Feng of Dingshui Temple in the capital of Tang Dynasty (with commentaries), 釋Hui Yun of Tongxuan Temple in the capital of Tang Dynasty.

The above are not specialized in the 'Lotus Sutra'. They also promote other sections. Briefly list the names to know that the orchids and irises (a metaphor for the Dharma) will not be cut off.

弘贊法花傳 (Hong Zan Fa Hua Zhuan) Scroll 3 Taisho Tripitaka Volume 51 No. 2067 弘贊法華傳 (Hong Zan Fa Hua Zhuan)

弘贊法花傳 (Hong Zan Fa Hua Zhuan) Scroll 4

Composed by Shramana Hui Xiang of Lan Valley

Cultivating Contemplation Fourth: Chan Master Hui Si of Nanyue in Chen Dynasty, 釋Zhi Yi of Tiantai Mountain in Sui Dynasty, 釋Zhi Zao of Tiantai Mountain in Tang Dynasty.

釋Hui Si (釋慧思). His secular surname was Li, and he was from Wujin. He was known in his village for his kindness and compassion from a young age. He often dreamed of Brahman monks advising him to leave the secular life. Startled and realizing this was an auspicious sign, he bid farewell to his parents and entered the monastic life. The temple he joined was not a pure place suitable for cultivation. Therefore, he sensed a divine monk instructing him to observe precepts and practice vegetarianism, eating only one meal a day and not accepting extra offerings. He declined all social engagements. At the age of thirty, in an empty swamp, he vowed to recite the 'Lotus Sutra'. When he had recited half of it, suddenly there was an undercurrent surging, flooding everywhere.

。沒所坐床。及至身半。俄有遍體浮腫。不堪動運。乃立誓而言曰。我於此經。必有緣者。水當消滅。疾亦當差。如其無緣。水有重益。即于爾夜。水遂減耗。身疾亦愈。即停此處十年。誦經閉目。便見釋迦彌勒來為說法。時睹遠近山陵。坦無高下。若斂唸誦經。其七卷諸品。行句字義。歷然睹見。后移往陶丘山。山前誦經之處。甚多林木。俗人遇有侵伐。即感癩病。祈請還差。又於一夏。行法花懺。唯行及坐。脅不至床。夏竟。嘆曰。吾一夏勤苦。空無所獲。方欲放身。倚憑繩床。豁然開朗。心意明徹。證入法門。未敢自信。試讀大智度論初卷。即便心悟。一不遺忘。兼識言下之旨。如是遂讀通一百卷。並能誦記。明解義味。自後誦唸之暇。多講釋論及法花經。思知齊歷告終。乃託身陳國。即入衡岳花蓋峰下。立寺行道。初見一捕鳥人。掘地施摾。乃往告云。淺掘淺掘。傷我髑髏。入地未深。遂得白骨一具。捕人怪異。請問慇勤。思乃答云。我已二生。居此峰下。誦法花經。捨身於此。前身骸骨。並已消亡。今生見者。乃是第二身耳。所止菴舍。野人所焚。遂顯癘疾。投誠歸懺。既受草室。持經如故。其人不久。所患平復。又夢梵僧數百形服瑰異。上坐命曰。汝先受戒。律儀非勝。既遇清眾。宜更翻壇祈請。師僧三

十二人。加羯磨法。具足成就。后忽驚悟。方知夢受。自斯已后。勤務更深。由此苦行。得見三生所行道事。又夢彌勒彌陀說法開悟。故造二像。並而供養。又夢隨從彌勒。與諸眷屬。同會龍花。心自惟曰。我于釋迦末法。受持法花。今值慈尊。感傷悲泣。豁然覺悟。轉復精進。又以道俗福施。造金字法花。琉璃寶函。莊嚴炫曜。功德杰異。大發眾心。又講此經。隨文造書。莫非幽跡。後命學士智顗。代講金經。至一心具萬行處。顗有疑焉。思為釋曰。汝向所疑。此乃大品次第意爾。未是法花圓頓旨也。吾昔夏中。苦節思此。后夜一念頓發諸法。吾既身證。不勞致疑。顗即咨受法花行法。三七境界。難卒載敘。每年。陳主三信參勞。供填眾積。榮盛莫加。說法倍常。神異難測。或現形小大。或寂爾藏身。或異香奇色。祥瑞亂舉。臨將終時。從山頂下半山道場。大集門學。連日說法。苦切呵責。聞者寒心。告眾人曰。若有十人。不惜身命。常修法花三昧。方等懺悔。常坐常行者。隨有所須。吾自供給。必須利益。如無此人。吾當遠去。苦行事難。竟無答者。因屏眾斂念。俄然命盡。咸聞異香。滿於室內。頂煙身輕。顏色如常。即陳太建九年六月二十二日也。春秋六十有四。然而身相挺特。能自勝持。不倚不斜。牛行象視

【現代漢語翻譯】現代漢語譯本：十二個人。通過羯磨法（karma，佛教術語，指行為、作用），具足成就（指達到完滿的修行境界）。後來忽然驚醒，才知道之前是在夢中接受（教法）。從那以後，更加勤奮修行。通過這種苦行，得以見到過去三世所修行的道路和事情。又夢見彌勒（Maitreya，未來佛）和彌陀（Amitābha，阿彌陀佛）說法開悟，所以造了這兩尊佛像，一起供養。又夢見跟隨彌勒，與眾多眷屬，一同參加龍華會（指彌勒佛出世時舉行的盛會）。心中自忖道：『我在釋迦（Śākyamuni，釋迦牟尼佛）末法時期，受持《法華經》（Lotus Sūtra），如今遇到慈尊（指彌勒佛），』感傷悲泣，豁然覺悟，更加精進。又用信徒的佈施，製造了金字《法華經》，以及琉璃寶函（裝經書的盒子），莊嚴炫耀，功德傑出奇異，大大激發了眾人的信心。又講解這部經，隨著經文的內容進行書寫，無一不是幽深的足跡。後來命令學士智顗（Zhìyǐ，隋代高僧，天臺宗創始人）代為講解金字《法華經》，講到『一心具萬行』之處，智顗有所疑問。思（指慧思禪師）為他解釋說：『你先前所疑惑的，這乃是《大品般若經》（Mahāprajñāpāramitā Sūtra）的次第之意罷了，還不是《法華經》圓頓教法的宗旨。我過去在夏天，苦心思考這個問題，後來在夜晚一念頓發，通達諸法。我已經親身證悟，不必再懷疑。』智顗於是接受了《法華經》的修行方法，三七日（二十一天）的境界，難以完全敘述。每年，陳主（南朝陳的皇帝）多次前來慰問，供養的物品堆積如山，榮盛無比。說法也比平常更多，神異難以測度。有時顯現身形大小，有時寂然藏身，有時出現奇異的香氣和色彩，吉祥的徵兆紛紛出現。臨終的時候，從山頂下到半山腰的道場，召集眾多弟子，連續多日說法，苦切地呵責他們，聽者都感到寒心。告訴眾人說：『如果有人，不惜身命，常常修習《法華經》三昧（samādhi，佛教術語，指禪定），方等懺悔（一種懺悔罪業的儀式），常坐常行，無論有什麼需要，我都會供給。』必須利益眾生。如果沒有這樣的人，我就要遠去了。苦行的事情很難，最終沒有人回答。於是屏退眾人，收斂心念，忽然命終。眾人都聞到奇異的香氣，充滿室內。頂門溫暖，身體輕柔，顏色如常。這正是陳太建九年六月二十二日。春秋六十四歲。然而身相挺拔特立，能夠自我控制，不倚不斜，行走如牛，視物如象。

【English Translation】 English version: Twelve people. Through the karma (karma, referring to action, effect, or destiny in Buddhism) method, they achieved complete accomplishment (referring to reaching a perfect state of cultivation). Later, they suddenly awoke and realized that they had been receiving (teachings) in a dream. From then on, they practiced even more diligently. Through this ascetic practice, they were able to see the paths and events of their past three lives. They also dreamed of Maitreya (Maitreya, the future Buddha) and Amitābha (Amitābha, the Buddha of Infinite Light) expounding the Dharma and attaining enlightenment, so they created these two statues and offered them together. They also dreamed of following Maitreya, along with many family members, attending the Dragon Flower Assembly (referring to the grand assembly held when Maitreya Buddha appears in the world). They thought to themselves, 'During the Dharma-ending Age of Śākyamuni (Śākyamuni, the historical Buddha), I upheld the Lotus Sūtra (Lotus Sūtra). Now that I have encountered the Compassionate One (referring to Maitreya Buddha),' feeling sorrowful and weeping, they suddenly awakened and became even more diligent. They also used the donations of believers to create a golden-lettered Lotus Sūtra and a crystal treasure box (a box for storing scriptures), which were adorned and dazzling, with outstanding and extraordinary merits, greatly inspiring the faith of the people. They also lectured on this scripture, writing along with the content of the text, all of which were profound traces. Later, they ordered the scholar Zhìyǐ (Zhìyǐ, a prominent monk of the Sui Dynasty and founder of the Tiantai School) to lecture on the golden-lettered Lotus Sūtra on their behalf. When he reached the point of 'one thought encompassing ten thousand practices,' Zhìyǐ had doubts. Si (referring to Chan Master Huisi) explained to him, 'What you doubted earlier is merely the meaning of the sequence of the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra), and not the essence of the perfect and sudden teaching of the Lotus Sūtra. I used to contemplate this question painstakingly during the summer, and later, in one thought at night, I suddenly understood all dharmas. I have already personally realized it, so there is no need to doubt.' Zhìyǐ then accepted the practice method of the Lotus Sūtra, and the state of the three seven days (twenty-one days) is difficult to fully describe. Every year, the Emperor of Chen (the emperor of the Southern Dynasty of Chen) came to visit and offer condolences many times, and the offerings piled up like mountains, with unparalleled glory. The Dharma talks were also more frequent than usual, and the supernatural phenomena were difficult to fathom. Sometimes they manifested their body in different sizes, sometimes they silently hid themselves, and sometimes strange fragrances and colors appeared, with auspicious signs appearing one after another. When they were about to pass away, they descended from the top of the mountain to the dojo (a place for meditation) halfway up the mountain, gathered many disciples, and lectured for many days, sternly rebuking them, causing those who heard to feel chilled. They told the crowd, 'If there is anyone who, without regard for their life, constantly practices the Lotus Sūtra samādhi (samādhi, referring to meditation in Buddhism), the Fangdeng repentance (a ritual for repenting of sins), constantly sitting and walking, whatever they need, I will provide.' It is necessary to benefit all beings. If there is no such person, I will go far away. Ascetic practices are difficult, and in the end, no one answered. So they dismissed the crowd, collected their thoughts, and suddenly passed away. Everyone smelled strange fragrances filling the room. The crown of their head was warm, their body was light, and their complexion was as usual. This was precisely on the twenty-second day of the sixth month of the ninth year of the Taijian era of the Chen Dynasty. They were sixty-four years old. However, their physical appearance was upright and independent, able to control themselves, not leaning or slanting, walking like an ox, and looking like an elephant.

。頂有肉髻。異相莊嚴。見者回心。不覺傾伏。又善識人心。鑑照冥伏訥于言過。方便誨引。行大慈悲。奉菩薩戒。至如繒纊皮革。多由損生。故其徒屬服章。率加以布。寒即艾衲。用犯風霜。自佛法東流。幾六百載。惟斯南嶽慈行可歸。所著四十二字門兩卷。無諍行門兩卷。釋論玄隨自意安樂行次第禪要三智觀等。五部各一卷。並行於世。

釋智顗。字德安。姓陳氏。穎川人也。有晉遷都。寓居荊州之花容焉。即梁散騎益陽公起祖之第二子也。母徐氏。夢香菸五彩。縈迴在懷。欲拂去之。聞人語曰。宿世因緣。寄託弘道。福德自至。何以去之。又夢吞白鼠。如是再三。怪而卜之。師曰。白龍之兆也。及誕育之夜。室內洞明。信宿之間。其光乃止。內外胥悅。盛陳鼎俎。遂火滅湯冷。為事不成。忽有二僧。扣門曰。善哉兒德所熏。必出家也。言訖而隱。賓客異焉。兼以臥便合掌。坐必面西。年大已來。口不忘啖。見像便禮。逢僧必敬。七歲。喜往伽藍。諸僧訝其情志。口授普門品。初契一遍即得。年十有八。投湘州果愿寺沙門法緒。而出家焉。因潛大賢山。誦法花經。及無量義普賢觀等。二旬未浹。三部究竟。又詣光州大蘇山慧思禪師。受業止觀。思又從道于就師。就又受法于最師。此三人者。皆不測其位也。

【現代漢語翻譯】現代漢語譯本：頭頂有肉髻（ushnisha，佛陀三十二相之一，頂上的肉塊，象徵智慧），異於常人的相好莊嚴，見到的人都會回心轉意，不知不覺地傾心歸服。又善於瞭解人心，明察隱微之處，不善於言辭，但能方便地教誨引導他人，行大慈大悲。奉行菩薩戒。至於繒纊皮革等物，大多因為損害生命而得來，所以他的徒弟們的服裝，大多用布製作。寒冷時就用艾草做的粗布衣來抵禦風霜。自從佛法東傳以來，已經有六百多年了，只有南嶽慧思的慈悲行為可以歸依。他所著的《四十二字門》兩卷，《無諍行門》兩卷，《釋論玄隨自意安樂行次第禪要三智觀》等五部，各一卷，都在世上流傳。

釋智顗（zhì yǐ，人名），字德安，姓陳氏，是穎川人。因為晉朝遷都，所以居住在荊州的花容。他是梁朝散騎益陽公的第二個兒子。他的母親徐氏，夢見五彩的香菸縈繞在懷中，想要拂去它，聽到有人說：『這是宿世的因緣，寄託著弘揚佛法的使命，福德自然會到來，為什麼要拂去它呢？』又夢見吞下白鼠，像這樣兩次三次。感到奇怪而占卜，占卜的人說：『這是白龍的徵兆啊。』等到他出生的時候，室內一片光明。過了很久，光明才停止。家裡內外都很高興，準備了豐盛的食物。但火突然熄滅，湯也冷了，事情沒有辦成。忽然有兩個僧人敲門說：『好啊，這孩子是德行所薰陶，必定會出家。』說完就消失了。賓客們都感到驚異。而且他睡覺時就合掌，坐著時一定面向西方。年齡稍大以後，口中不忘唸佛，見到佛像就禮拜，遇到僧人就恭敬。七歲時，喜歡去伽藍（僧伽藍摩，寺院），僧人們驚訝他的情志。口頭教他《普門品》，他第一次聽就記住了。十七歲時，投奔湘州果愿寺的沙門法緒而出家。於是潛藏在大賢山，誦讀《法華經》以及《無量義經》、《普賢觀經》等，不到二十天，就全部通達。又到光州大蘇山拜見慧思禪師，接受止觀的教導。慧思又向道就學習，道就又向最師學習。這三個人，都無法測度他們的地位。

【English Translation】 English version: His head had a fleshly protuberance (ushnisha, one of the thirty-two marks of the Buddha, a fleshy mound on the crown of the head, symbolizing wisdom). His extraordinary appearance was dignified and majestic. Those who saw him would change their minds and unconsciously submit to him. He was also good at understanding people's hearts, discerning hidden things, and was not good at speaking, but he could skillfully teach and guide others, practicing great compassion. He observed the Bodhisattva precepts. As for things like silk floss and leather, they mostly came from harming living beings, so his disciples' clothing was mostly made of cloth. When it was cold, they used coarse clothes made of mugwort to resist the wind and frost. Since the eastward transmission of Buddhism, it had been more than six hundred years, and only Nanyue Huisi's compassionate deeds were worthy of reliance. He wrote two volumes of 'The Forty-two Syllable Gate', two volumes of 'The Gate of Non-Contention Practice', and five parts including 'Commentary on the Profound Meaning, Following One's Own Will, Peaceful and Joyful Practice, Gradual Meditation Essentials, Three Wisdom Contemplations', each in one volume, all of which are circulating in the world.

Venerable Zhiyi (zhì yǐ, name), styled De'an, with the surname Chen, was a native of Yingchuan. Due to the Jin Dynasty's relocation of the capital, he resided in Huarong, Jingzhou. He was the second son of the Liang Dynasty's Yiyang Duke. His mother, Xu, dreamed of five-colored fragrant smoke coiling around her bosom. When she tried to brush it away, she heard someone say, 'This is a karmic connection from a past life, entrusting the mission of propagating the Dharma. Blessings and virtues will naturally come, why brush it away?' She also dreamed of swallowing a white mouse, like this two or three times. Feeling strange, she consulted a diviner, who said, 'This is an omen of a white dragon.' When he was born, the room was filled with light. After a long time, the light stopped. Everyone inside and outside the family was delighted and prepared a grand feast. But the fire suddenly went out, and the soup turned cold, so the feast could not be held. Suddenly, two monks knocked on the door and said, 'Good, this child is nurtured by virtue and will surely become a monk.' After saying this, they disappeared. The guests were amazed. Moreover, he would clasp his hands together when sleeping and always face west when sitting. As he grew older, he never forgot to chant the Buddha's name, bowed when he saw Buddha images, and respected monks when he met them. At the age of seven, he liked to go to the Sangharama (monastery), and the monks were surprised by his aspirations. They taught him the 'Universal Gate Chapter' orally, and he memorized it after hearing it once. At the age of seventeen, he went to Shamen Faxu of Guoyuan Temple in Xiangzhou and became a monk. Then he hid in Daxian Mountain and recited the 'Lotus Sutra' as well as the 'Immeasurable Meanings Sutra' and the 'Universal Worthy Contemplation Sutra', etc. In less than twenty days, he mastered them all. He also went to Dasu Mountain in Guang Prefecture to see Chan Master Huisi and received instruction in cessation and contemplation. Huisi also studied with Daojiu, and Daojiu also received the Dharma from Zuishi. The positions of these three people are all unfathomable.

思每嘆曰。昔在靈山。同聽法花。宿緣所追。今復來矣。即示普賢道場。為說四安樂行。顗乃於此山。行法花三昧。始經三夕。誦至藥王品。心緣苦行。至是真精進句。解悟便發。見共思師處靈鷲山七寶凈土。聽佛說法。故思云。非爾不感。非我莫識。此法花三昧前方便也。又入洍州白沙山。如前入觀。于經有疑。輒見思來冥為披釋。爾後常令代講。聞者伏之。即往天臺。于寺北花頂峰。獨靜頭陀。忽大風拔木。雷霆震吼。魅千群。一形百杖。吐大聲叫。駭畏難陳。乃抑心安忍。湛然自失。又患身心煩痛。如被火燒。又見亡歿二親。枕顗膝上。陳苦求哀。顗又依止法忍。不動如山。故使強輕兩緣所感便滅。忽致西域神僧告曰。制敵勝怨。乃可為勇。文多不載。自後廣流禪慧。學者如林。當時名匠。伏膺相繁。陳隋二代帝主后妃。咸受歸戒。供施殷積。后往石城寺。于佛前。將就來報。施床東壁。面向西方。稱阿彌陀佛。波若觀音。時有欲進藥者。答曰。藥能遣病。以留殘年乎。病不與身合。藥何所遣。年不與心合。藥何所留。智晞往日。復何所聞。觀心論內。復何所道。紛紜醫藥。累擾於他。吾生勞毒器。死悅休歸。世相如是。不足多嘆。便令唱法花經題。顗贊引曰。法門父母。慧解由生。本跡弘大。微妙難測。輟斧

絕弦於今日矣。又索香湯漱口。說十如。四不生。十法界。三觀。四教。四無量。六度等。有問其位者。答曰。汝等懶種善根。問他功德。如旨問孔蹶者訪路(云云)吾不領眾。必凈六根。為他損己。只是五品內位耳。又敕維那。人命將終。聞鐘磬聲。增其正念。唯長久氣盡為期。云何身冷。方復響磬。世間哭泣著服。皆不應作。且各默然。吾將去矣。言訖。端坐如入定。而卒于天臺山大石像前春秋六十有七。即開皇十七年十一月二十二日也。滅后依于遺教而殮焉。至仁壽末年已前。忽振錫披衣。猶如平昔。凡經七現。重降山寺。一還佛壟。語弟子曰。案行故業。各安隱耶。舉眾皆見。悲敬言問。良久而隱。所著。法花疏。止觀門。修禪法等。各數十卷。顗。東西垂範。化通萬里。所造大寺。三十五所手度僧眾。四千餘人。寫經一十五藏。金檀畫像。十萬許軀。五十餘州道俗。受菩薩戒者。不可稱紀。傳業學士。三十二人。習禪學士。散流江漢。莫限其數。沙門灌頂。侍奉多年。歷其景行。可二十餘紙。

釋智璪。俗姓張氏。清河人。晉室播遷。寓居臨海。祖元秀。梁倉部侍郎。任臨海內史。父文懷。陳中兵將軍。璪受經之歲。言無虛發。行不慚人。親里鄉鄰。深加敬愛。年登十七。二親俱逝。便投安寧寺慧憑

【現代漢語翻譯】現代漢語譯本：『我的琴絃今天斷了。』他又要求用香湯漱口，並講解了十如（十如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）、四不生（四不生：不生生、不生住、不生異、不生滅）、十法界（十法界：地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）、三觀（三觀：空觀、假觀、中觀）、四教（四教：藏教、通教、別教、圓教）、四無量（四無量心：慈無量心、悲無量心、喜無量心、舍無量心）、六度（六度：佈施、持戒、忍辱、精進、禪定、般若）等教義。有人問他的果位，他回答說：『你們這些人懶於種植善根，卻來問我的功德，就像愚蠢的人問孔子的腳病一樣（云云）。我不領導大眾，必定要清凈六根，爲了他人而損害自己，只不過是五品內的果位罷了。』他又告誡維那（寺院中負責僧眾事務的僧人）：『人命將終時，聽到鐘磬的聲音，可以增加他的正念，唯以長久氣絕為期限。怎麼能在身體冰冷后，才又敲響磬呢？世間的哭泣、穿著喪服等行為，都不應該做。』說完，就各自默然。『我將要走了。』說完，端坐如入定，在天臺山大石像前去世，春秋六十七歲，即開皇十七年十一月二十二日。去世后按照遺教入殮。到仁壽末年以前，忽然拄著錫杖，披著袈裟，猶如平時一樣，總共顯現了七次，重新降臨山寺，一次還到佛壟。對弟子們說：『巡視舊業，各位都安穩嗎？』在場的人都看見了，悲傷而恭敬地詢問。良久才隱去。所著的《法華疏》、《止觀門》、《修禪法》等，各有數十卷。智顗（智者大師）的教化東西垂範，影響遍及萬里。所建造的大寺有三十五所，親自度化的僧眾有四千餘人，抄寫的經書有一十五藏，金檀畫像有十萬多軀，五十餘州的道俗，受菩薩戒的人，不可勝數。傳授學業的學士有三十二人，學習禪定的學士，散佈在江漢一帶，數不勝數。沙門灌頂，侍奉多年，記錄他的言行，大約有二十餘紙。釋智璪（釋智璪）：俗姓張氏，清河人。晉朝南遷時，居住在臨海。祖父張元秀，曾任梁朝倉部侍郎，擔任臨海內史。父親張文懷，曾任陳朝中兵將軍。智璪在接受經書的年齡，說話沒有虛假，行為沒有慚愧，親戚鄉鄰，都非常敬愛他。十七歲時，父母都去世了，便投奔安寧寺的慧憑（慧憑）。

【English Translation】 English version: 'My zither string is broken today.' He also requested fragrant water to rinse his mouth, and explained the Ten Suchnesses (Ten Suchnesses: suchness of appearance, suchness of nature, suchness of entity, suchness of power, suchness of function, suchness of primary cause, suchness of condition, suchness of effect, suchness of recompense, and suchness of ultimate equality), the Four Non-Arisings (Four Non-Arisings: non-arising of arising, non-arising of abiding, non-arising of changing, non-arising of ceasing), the Ten Dharma Realms (Ten Dharma Realms: realm of hell-beings, realm of hungry ghosts, realm of animals, realm of asuras, realm of humans, realm of devas, realm of sravakas, realm of pratyekabuddhas, realm of bodhisattvas, realm of Buddhas), the Three Contemplations (Three Contemplations: contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way), the Four Teachings (Four Teachings: Tripitaka teaching, shared teaching, distinct teaching, perfect teaching), the Four Immeasurables (Four Immeasurable Minds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, immeasurable equanimity), the Six Perfections (Six Perfections: generosity, morality, patience, diligence, concentration, wisdom), and other doctrines. Someone asked about his position, and he replied, 'You people are lazy in planting good roots, yet you ask about my merits, like a foolish person asking about Confucius's foot ailment (etc.). I do not lead the masses, I must purify the six senses, harming myself for the sake of others, I am only within the fifth rank.' He also instructed the Vina (monk in charge of monastic affairs): 'When a person's life is about to end, hearing the sound of bells and chimes can increase their right mindfulness, only taking the prolonged cessation of breath as the limit. How can one strike the chime only after the body is cold? Worldly weeping and wearing mourning clothes, all should not be done.' Having said this, everyone remained silent. 'I am about to leave.' Having said this, he sat upright as if entering samadhi, and passed away in front of the Great Stone Image on Mount Tiantai, at the age of sixty-seven, which was the twenty-second day of the eleventh month of the seventeenth year of the Kaihuang era. After his death, he was entombed according to his last instructions. Before the end of the Renshou era, he suddenly appeared holding a staff and wearing a kasaya, just as he usually did, appearing a total of seven times, descending again to the mountain temple, once returning to the Buddha's mound. He said to his disciples, 'Inspecting the old affairs, are you all at peace?' Everyone present saw him, and asked with sorrow and reverence. After a long time, he disappeared. His writings, such as the 'Commentary on the Lotus Sutra,' 'The Gate of Cessation and Contemplation,' 'Methods of Cultivating Chan,' etc., each have dozens of volumes. Zhiyi's (Great Teacher Zhiyi) teachings served as a model in the east and west, and his influence extended for thousands of miles. The great temples he built numbered thirty-five, the monks he personally ordained numbered more than four thousand, the scriptures he had copied numbered fifteen collections, and the gold and sandalwood images numbered more than one hundred thousand. The laypeople and monastics in more than fifty prefectures who received the Bodhisattva precepts were countless. There were thirty-two scholars who transmitted his teachings, and countless scholars who studied Chan meditation, scattered throughout the Jiang and Han regions. The Shramana Guanding, who served him for many years, recorded his words and deeds, amounting to about twenty sheets of paper. 釋智璪 (Shi Zhizhao): His lay surname was Zhang, and he was from Qinghe. During the southward migration of the Jin dynasty, he resided in Linhai. His grandfather, Zhang Yuanxiu, served as a Liang dynasty granary ministry attendant and as the governor of Linhai. His father, Zhang Wenhua, served as a Chen dynasty general of the central army. From the age when Zhizhao received scriptures, his words were never false, and his actions were never shameful. His relatives and neighbors all deeply respected and loved him. At the age of seventeen, both of his parents passed away, and he went to the Anning Temple to join Huiping (Huiping).

法師。以為弟子。逖聞智者軌行超群。為世良導。即泛舸豐流。直指臺岫。伏膺受道。乃遣行法花懺悔。第二七日初夜。懺訖。還就禪床。始欲安坐。仍見九頭龍。從地涌出。上升虛空。明旦咨白。云此是表九道眾生。聞法華經。將來之世。破無明地。入法性空耳。又陳至德四年。永陽王伯智。作牧仙都。延屈智者。來於鎮所。璪隨師受請。同赴稽山。九旬坐訖。仍即辭王。往寶林山寺。行法華三昧。初日初夜。如有人來搖動戶扉。璪即問之。汝是何人。夜來搖戶。即長聲答云。我來看燈耳。頻經數過。問答如前。其寺內。先有大德惠成禪師。夜具聞之。謂弟子曰。彼堂內。從來有大惡鬼。今聞此聲。必是鬼來取人也。天將欲曉。成師扣戶而喚。璪未暇得應。便繞堂唱云。苦哉苦哉。其人了矣。璪即開戶問意。答云。汝猶在耶。吾謂昨夜鬼已害汝。故此嗟耳。成師以事咨王。王遣數十人。執仗防護。璪謂防人曰。命由業也。豈防護所加。愿諸仁者。將領還城所。啟王云爾。防人去後。第二日夜。鬼入堂內。槌壁打柱。周遍東西。堂內六燈。璪即滅五留一。行道坐禪誦經。坦然無懼。於三七日中。事恒如此。行法將訖。見一青衣童子。稱讚善哉。言已不現。雖值此二緣。心無憂喜。隋大業元年。駕幸江都。璪銜僧命出參

【現代漢語翻譯】現代漢語譯本：法師，作為您的弟子，我早就聽說智者（Zhi Zhe，指智顗大師）的修行和行為超凡脫俗，是世間的良師益友。於是我乘船順流而下，直接前往天臺山，虛心接受教誨。後來，我奉命修習法華懺悔。在第二十七天的初夜，懺悔完畢后，回到禪床，剛要坐下，就看見九頭龍從地裡涌出，升上天空。第二天早上，我向智者稟告此事，智者說，這象徵著九道眾生聽聞《法華經》后，將來能夠破除無明，進入法性空寂的境界。此外，在陳朝至德四年，永陽王伯智（Yongyang Wang Bo Zhi）擔任仙都的地方長官，邀請智者前往他的管轄地。我跟隨智者接受邀請，一同前往稽山。九旬的禪修結束后，我便向永陽王辭行，前往寶林山寺，修習法華三昧。第一天的初夜，好像有人來搖動房門。我便問：『你是誰？夜裡來搖門。』那人就大聲回答說：『我來看燈罷了。』這樣的問答重複了好幾次。寺里先前有一位大德惠成禪師（Hui Cheng Chan Shi），夜裡聽到了這些對話，就對弟子說：『那個房間里，向來住著一個大惡鬼，現在聽到這種聲音，一定是鬼來抓人了。』天快亮的時候，惠成禪師敲門呼喚我。我還沒來得及迴應，他就繞著禪堂唱道：『苦啊苦啊，那個人完了！』我便打開門問他是什麼意思。他回答說：『你還在啊？我以為昨天晚上你已經被鬼害死了，所以才這樣嘆息。』惠成禪師將此事稟告了永陽王，永陽王派了幾十個人，拿著武器來保護我。我對那些防衛的人說：『性命由業力決定，難道是防護可以增加的嗎？希望各位將領回到城裡，稟告永陽王。』防衛的人離開后，第二天的晚上，鬼進入禪堂，敲打墻壁和柱子，到處亂竄。禪堂里的六盞燈，我便熄滅了五盞，只留下一盞，繼續行道、坐禪、誦經，坦然無懼。在二十一天里，情況一直如此。法事將要結束時，看見一個穿著青衣的童子，稱讚說『善哉善哉』，說完就不見了。雖然經歷了這兩種遭遇，我的內心沒有憂愁和喜悅。隋朝大業元年，皇帝前往江都，我接受僧眾的委託前去參拜。

【English Translation】 English version: Venerable Master, as your disciple, I had long heard that Zhi Zhe's (智者, referring to Great Master Zhiyi) practice and conduct were extraordinary, a virtuous guide for the world. Therefore, I sailed downstream, heading directly to Mount Tiantai, humbly receiving your teachings. Later, I was instructed to practice the Lotus Repentance. On the first night of the twenty-seventh day, after completing the repentance, I returned to the meditation bed and was about to sit down when I saw a nine-headed dragon emerge from the ground and ascend into the sky. The next morning, I reported this to Zhi Zhe, who said that it symbolized that sentient beings in the nine realms, upon hearing the Lotus Sutra, would be able to break through ignorance and enter the emptiness of Dharma-nature in the future. Furthermore, in the fourth year of the Zhide era of the Chen dynasty, Yongyang Wang Bo Zhi (永陽王伯智), serving as the local administrator of Xiandu, invited Zhi Zhe to his jurisdiction. I followed Zhi Zhe, accepting the invitation and traveling together to Mount Ji. After ninety days of meditation, I bid farewell to Yongyang Wang and went to Baolin Mountain Temple to practice the Lotus Samadhi. On the first night of the first day, it seemed as if someone came to shake the door. I asked, 'Who are you? Why are you shaking the door at night?' The person replied loudly, 'I'm just here to look at the lamps.' This exchange repeated several times. Previously, there was a virtuous monk named Hui Cheng Chan Shi (惠成禪師) in the temple, who heard these conversations at night and said to his disciples, 'There has always been a great evil ghost living in that room. Hearing this sound now, it must be the ghost coming to seize someone.' As dawn approached, Hui Cheng Chan Shi knocked on the door and called out to me. Before I could respond, he circled the meditation hall, chanting, 'Alas, alas, that person is finished!' I then opened the door and asked him what he meant. He replied, 'You're still here? I thought you had already been killed by the ghost last night, which is why I sighed.' Hui Cheng Chan Shi reported this matter to Yongyang Wang, who sent dozens of people, armed with weapons, to protect me. I said to those guarding me, 'Life is determined by karma, can protection really increase it? I hope you gentlemen will return to the city and report to Yongyang Wang.' After the guards left, on the second night, the ghost entered the meditation hall, banging on the walls and pillars, running around everywhere. Of the six lamps in the meditation hall, I extinguished five, leaving only one, and continued to practice, meditate, and recite scriptures, remaining calm and unafraid. The situation remained like this for twenty-one days. As the Dharma practice was about to conclude, I saw a boy dressed in green, praising 'Excellent, excellent,' and then disappeared. Although I experienced these two encounters, my heart remained without sorrow or joy. In the first year of the Daye era of the Sui dynasty, the emperor went to Jiangdu, and I was entrusted by the monastic community to go and pay my respects.

。引入內殿。御遙見璪。即便避廗。命令就坐。種種顧問。便遣通事舍人盧正方。送璪還山。為智者。設一千僧齋。度四十九人出家。施寺物二千段。米三千石。並香蘇等。前後凡經八回。參見天子。並蒙喜悅。供給豐厚。以貞觀十二年。卒于寺。春秋八十三矣。

弘贊法花傳卷第四大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法花傳卷第五

藍谷沙門慧詳撰

遺身第五宋招提寺釋慧紹宋廬山釋僧瑜宋竹林寺釋慧益梁石門寺釋僧明梁若耶山釋道度周益州大乘寺釋僧崖隋廬山化城寺釋法充隋廬山峰頂寺釋大志唐箕州刺史蔣王家人唐荊州比丘尼姊妹(并州書生附)唐雍州豹林谷釋會通唐襄州月嶺山釋曇猷(西明寺護論師附)

釋慧紹。不知氏族。小兒時。母哺魚肉。輒便吐棄。於是。即能蔬食。至八歲。出家為僧要弟子。精勤懔勵。苦行標節。后隨要。上臨川招提寺。乃密有燒身之意。常僱人斫薪。𧂐于東山石室。高數丈。中央開一龕。足容己身。乃還寺辭要。苦諫不從。即以元嘉二十八年。于東山設大眾八關。並告別知識。其日闔境奔波。車馬人眾。及赍持金寶者。不可稱數。至初夜行道。紹自行香。行香既竟。執燭燃薪。入中而坐。誦藥王本事品。眾既不見。紹悟

【現代漢語翻譯】現代漢語譯本：

（皇帝）引入內殿。皇帝遠遠地看見智顗（Zhiyi，智者大師）。立即起身迴避，命令他坐下，詳細地詢問各種情況。然後派遣通事舍人盧正方，送智顗（Zhiyi）返回山中，為智者大師設一千僧齋，度四十九人出家，佈施寺院物品二千段，米三千石，以及香、酥等。前後共八次，參見天子，都蒙受喜悅，供給豐厚。智顗（Zhiyi）于貞觀十二年，在寺院圓寂，享年八十三歲。

《弘贊法華傳》卷第四大正藏第 51 冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第五

藍谷沙門慧詳撰

遺身第五：宋招提寺釋慧紹（Shi Huishao），宋廬山釋僧瑜（Shi Sengyu），宋竹林寺釋慧益（Shi Huiyi），梁石門寺釋僧明（Shi Sengming），梁若耶山釋道度（Shi Daodu），周益州大乘寺釋僧崖（Shi Sengyai），隋廬山化城寺釋法充（Shi Fachong），隋廬山峰頂寺釋大志（Shi Dazhi），唐箕州刺史蔣王家人，唐荊州比丘尼姊妹（并州書生附），唐雍州豹林谷釋會通（Shi Huitong），唐襄州月嶺山釋曇猷（Shi Tanyou）（西明寺護論師附）。

釋慧紹（Shi Huishao），不知道他的氏族。小時候，母親餵他魚肉，他就吐出來。因此，他就能吃素。到八歲時，出家為僧要的弟子，精勤努力，苦行成為榜樣。後來跟隨僧要（Sengyao）到臨川招提寺，就暗自有了燒身的想法。經常僱人砍柴，堆積在東山石室，高數丈，中央開鑿一個龕，足夠容納自己的身體。於是返回寺院告別僧要（Sengyao），僧要（Sengyao）苦苦勸諫不聽從。就在元嘉二十八年，在東山設定大眾八關齋戒，並告別親朋好友。當天整個地區的人都奔走相告，車馬人眾，以及攜帶金銀珠寶的人，不可計數。到初夜時分開始行道，慧紹（Huishao）親自執香。行香完畢，拿著蠟燭點燃柴火，進入龕中坐下，誦讀《藥王本事品》。眾人已經看不見慧紹（Huishao）的覺悟。

【English Translation】 English version:

(The emperor) led him into the inner palace. The emperor saw Zhiyi (智顗, a great master) from afar. He immediately rose to avoid him, ordered him to sit down, and inquired about various matters in detail. Then he dispatched the palace attendant Lu Zhengfang to escort Zhiyi (智顗) back to the mountain, arranged a vegetarian feast for a thousand monks for the wise man, ordained forty-nine people as monks, and donated two thousand bolts of silk, three thousand stones of rice, and incense and ghee to the temple. He met the emperor eight times in total, and each time he was received with joy and provided with generous supplies. Zhiyi (智顗) passed away at the temple in the twelfth year of the Zhenguan era, at the age of eighty-three.

《Extolling the Lotus Sutra》 Volume 4 Tripitaka Volume 51 No. 2067 《Extolling the Lotus Sutra》

《Extolling the Lotus Sutra》 Volume 5

Composed by the Shramana Huixiang of Langu

Abandoning the Body Fifth: Shi Huishao (釋慧紹) of Zhaoti Temple in the Song Dynasty, Shi Sengyu (釋僧瑜) of Mount Lu in the Song Dynasty, Shi Huiyi (釋慧益) of Zhulin Temple in the Song Dynasty, Shi Sengming (釋僧明) of Shimen Temple in the Liang Dynasty, Shi Daodu (釋道度) of Ruoye Mountain in the Liang Dynasty, Shi Sengyai (釋僧崖) of Dacheng Temple in Yizhou during the Zhou Dynasty, Shi Fachong (釋法充) of Huacheng Temple on Mount Lu during the Sui Dynasty, Shi Dazhi (釋大志) of Fengding Temple on Mount Lu during the Sui Dynasty, a family member of Jiang Wang, the governor of Jizhou during the Tang Dynasty, a pair of Bhikkhuni sisters from Jingzhou during the Tang Dynasty (accompanied by a scholar from Bingzhou), Shi Huitong (釋會通) of Baoling Valley in Yongzhou during the Tang Dynasty, Shi Tanyou (釋曇猷) of Yueling Mountain in Xiangzhou during the Tang Dynasty (accompanied by the Dharma protector of Ximing Temple).

Shi Huishao (釋慧紹) did not know his clan. As a child, whenever his mother fed him fish or meat, he would spit it out. Therefore, he was able to eat vegetarian food. At the age of eight, he became a disciple of the monk Sengyao (僧要), diligently striving and practicing asceticism as an example. Later, he followed Sengyao (僧要) to Zhaoti Temple in Linchuan, and secretly conceived the idea of burning his body. He often hired people to chop firewood, piling it up in the stone chamber of Dongshan, several zhang high, with a niche carved in the center, large enough to accommodate his body. Then he returned to the temple to bid farewell to Sengyao (僧要), who earnestly dissuaded him, but he did not listen. In the twenty-eighth year of the Yuanjia era, he established the Eight Precepts for the masses on Dongshan and bid farewell to his relatives and friends. On that day, people throughout the region rushed to tell each other, with countless carriages, horses, and people, as well as those carrying gold and jewels. At the beginning of the night, he began to circumambulate, with Huishao (慧紹) personally holding the incense. After the incense offering was completed, he took a candle, lit the firewood, entered the niche, and sat down, reciting the 'Chapter on the Past Lives of Bhaisajyaraja Bodhisattva'. The crowd could no longer see Huishao's (慧紹) enlightenment.

其已去。禮拜未畢。悉至。薪𧂐已洞然。誦聲未息。火至額間。唱言一心。言已奄絕。大眾。咸見有一星其大如升。直下煙中。俄而上天。時見者咸謂。天宮迎紹。經三日。薪聚乃盡。紹臨終。謂同學曰。吾燒身處。當生梧桐。慎莫伐之。其後三日果生。正時年二十八。紹師僧要。亦清謹有懿德。年一百六十。終於寺。

釋僧瑜。姓周。吳興餘杭人。弱冠出家。業素純粹。元喜十五年。與同學僧曇溫慧光等。于廬山南嶺。共建精舍。名曰招隱。瑜常以為結累三塗。情形故也。情將盡矣。形亦宜損。藥王之𨅊。獨何云遠。於是。屢發言誓。始契燒身。以宋孝建二年六月三日。集薪為龕。並請僧設齋。告眾辭別。是日也。雲霧晦合。密雨交零。瑜乃誓曰。若我所志克明。天當清朗。如其無感。便當滂注。使此四輩。知神應之無昧也。言已。雲景明霽。至初夜竟便入薪龕中。合掌平坐。誦藥王品。火焰交至。猶合掌不散。道俗知者。奔赴彌山。並稽首作禮。愿結因緣。俄見紫氣騰空。久之乃歇。時年四十四。其後旬有四日。瑜房中生雙桐。根枝豐茂。鉅細相如貫壤直聳。遂成奇樹理。識者。以為娑羅寶樹。克炳泥洹。瑜之庶幾。故見斯證。因號為雙桐沙門。吳郡張辯。為平南長史。親睹其事。具為傳贊。贊曰。

【現代漢語翻譯】現代漢語譯本：他已經離開了。禮拜還沒有結束，他們全部趕到。柴堆已經完全燃燒起來，誦經的聲音還沒有停止，火焰已經燒到額頭。他高聲唱道『一心』，說完就斷氣了。大眾都看見一顆像升一樣大的星星，直接從煙中落下，一會兒又升上天空。當時看見的人都說，是天宮來迎接他。過了三天，柴堆才燒盡。紹臨終時，對同學說：『我燒身的地方，應當生長梧桐樹，千萬不要砍伐它。』之後三天果然長出梧桐樹。當時紹的年齡是二十八歲。紹的師父僧要，也很清凈謹慎，有美好的德行，享年一百六十歲，在寺廟中去世。

釋僧瑜（Shi Sengyu，人名），姓周，是吳興餘杭人。年輕時出家，修行非常純粹。元嘉十五年，與同學僧曇溫（Tan Wen，人名）、慧光（Huiguang，人名）等，在廬山南嶺，共同建造精舍，名叫招隱。僧瑜常常認為牽累於三惡道，是由於形體和情慾的緣故。情慾將要滅盡了，形體也應該捨棄。藥王菩薩的焚身，難道只有云遠（Yun Yuan，人名）做過嗎？於是，多次發誓，開始實行燒身。在宋孝建二年六月三日，堆積柴木做成火龕，並請僧人設齋，告別大眾。這一天，雲霧昏暗，細雨紛紛。僧瑜於是發誓說：『如果我的志向能夠實現，天空應當晴朗；如果不能感動上天，就應當下起大雨，讓在場的各位，知道神靈感應是不會有錯的。』說完，云開霧散，天空晴朗。到了初夜，僧瑜就進入柴龕中，合掌端坐，誦讀《藥王品》。火焰燒到身上，仍然合掌不散。通道的俗人和僧人都知道這件事，從四面八方趕來，頂禮膜拜，希望結下善緣。不久，看見紫色的氣體升上天空，過了很久才消失。當時僧瑜四十四歲。之後十四天，僧瑜的房中生長出兩棵梧桐樹，根枝茂盛，大小相同，穿過土壤直立生長，成為奇特的樹木。有見識的人認為，這是娑羅寶樹（Sala tree，佛教聖樹），象徵著涅槃。僧瑜的願望，因此得到了驗證。因此被稱為雙桐沙門。吳郡的張辯（Zhang Bian，人名），擔任平南長史，親自目睹了這件事，寫了傳記和贊文。贊文說：

【English Translation】 English version: He had already left. The ritual was not yet finished when they all arrived. The pyre was already ablaze, and the chanting had not ceased when the flames reached his forehead. He cried out 『一心』 (Eka-citta, One-Mind), and with that word, he breathed his last. The assembly all saw a star, as large as a 'sheng' (升, a unit of volume), descend directly from the smoke, and then ascend into the sky. Those who witnessed it all said that the heavenly palace had come to receive him. Three days later, the pyre was completely consumed. Before his death, Shao said to his fellow monks, 『Where I burn my body, a phoenix tree should grow. Be careful not to cut it down.』 Three days later, a phoenix tree indeed grew. At that time, Shao was twenty-eight years old. Shao's teacher, Monk Yao, was also pure and diligent, with excellent virtue, and lived to be one hundred and sixty years old, passing away in the temple.

釋僧瑜 (Shi Sengyu, a monk), whose surname was Zhou, was from Yuhang in Wuxing. He left home at a young age and his practice was very pure. In the fifteenth year of Yuanjia, together with his fellow monks 僧曇溫 (Tan Wen, a monk), 慧光 (Huiguang, a monk), and others, he built a hermitage on the southern ridge of Mount Lu, named Zhaoyin. Sengyu often thought that the entanglements in the three evil realms were due to the form and desires. When desires are about to be extinguished, the form should also be relinquished. Was 藥王 (Bhaisajyaraja, Medicine King Bodhisattva)'s burning of the body only done by 云遠 (Yun Yuan, a monk)? Therefore, he repeatedly vowed to begin the practice of burning his body. On the third day of the sixth month of the second year of Xiaojian in the Song dynasty, he piled up firewood to make a fire-niche, and invited monks to set up a vegetarian feast, bidding farewell to the assembly. On this day, the clouds were dark and misty, and a light rain fell. Sengyu then vowed, 『If my aspiration can be realized, the sky should be clear; if I cannot move the heavens, then it should rain heavily, so that everyone present will know that the divine response is not mistaken.』 After he spoke, the clouds cleared and the sky became bright. At the beginning of the night, Sengyu entered the fire-niche, sat upright with his palms together, and recited the 藥王品 (Bhaisajyaraja Chapter). The flames burned his body, but he still kept his palms together. The laity and monks who knew about this came from all directions, prostrating and paying homage, hoping to form good karmic connections. Soon, they saw purple energy rising into the sky, and after a long time, it disappeared. At that time, Sengyu was forty-four years old. Fourteen days later, two phoenix trees grew in Sengyu's room, with lush roots and branches, the same size, growing straight up through the soil, becoming extraordinary trees. Those with knowledge thought that this was the 娑羅寶樹 (Sala tree, a sacred tree in Buddhism), symbolizing Nirvana. Sengyu's aspiration was thus verified. Therefore, he was called the Double Phoenix Tree Shramana. 張辯 (Zhang Bian, a person) of Wujun, who served as the Prefect of Pingnan, personally witnessed this event and wrote a biography and eulogy. The eulogy said:

悠悠玄機　　茫茫至道　　出生入死　孰為妙寶(其一)　　自昔藥王　　殊化絕倫　往聞其說　　今睹斯人(其二)　　英英沙門　慧定心固　　凝神紫氣　　表跡雙樹(其三) 　其德可樂　　其操可責　　文之作矣　式飏彷彿(其四)

釋慧益。廣陵人。少出家。隨師止壽春。宋孝建中。出都憩竹林寺。精勤苦行。誓欲燒身。眾人聞者。或毀或贊。至大明四年。始就卻粒。唯餌麻麥。到六年又絕麥等。但食蘇油。有頃。又斷蘇油。唯服香丸。雖四大綿微。而神情警正。孝武深加敬異。致問慇勤。遣大宰江夏王義恭。詣寺諫益。誓志無改。至大明七年四月八日。將就焚燒。乃于鐘山之南。置罐辯油。其日朝乘牛車。而以人牽。自寺之山。以帝王是兆民所憑。又三寶所寄。乃自身入臺。至雲龍門。不能步下。令人啟聞。慧益道人。今就捨身。詣門奉辭。深以佛法仰累。帝聞改容。即躬出雲龍門。益既見帝。重以佛法憑囑。於是辭去。帝亦續至。諸王妃后。道俗士庶。填滿山谷。投衣棄寶。不可勝計。益乃入罐。據一小床。以劫貝白纏。上加一長帽。以油灌之。將就著火。帝令大宰。至罐所。請喻曰。道行多方。何必殞命。幸愿三思更就異途。益雅志確然。曾無悔念。乃答曰。微軀賤命。何足止留。天

【現代漢語翻譯】現代漢語譯本悠悠玄機，茫茫至道，出生入死，誰是真正的妙寶？（其一）從前的藥王菩薩，他的殊勝變化無人能及，過去聽聞他的傳說，今天親眼見到這樣的人。（其二）這位英俊的沙門（出家修道的人），智慧深邃，禪定堅固，精神凝聚，如同紫氣東來，他的事蹟如同佛陀在雙樹下涅槃。（其三）他的德行值得讚美，他的操守值得傚法，寫下這些文字，是爲了略微展現他的風範。（其四）

釋慧益，廣陵人。年少時出家，跟隨師父住在壽春。宋孝建年間，來到都城，住在竹林寺。他精進勤奮，立誓要焚燒自身。人們聽到這件事，有的譭謗，有的讚歎。到了大明四年，開始減少食物，只吃麻和麥。到六年，又斷絕了麥等食物，只吃蘇油（酥油）。過了一段時間，又斷絕了蘇油，只服用香丸。雖然身體虛弱，但精神卻很清醒。孝武帝非常敬佩他的奇異行為，多次慇勤地詢問。派遣大宰（官名）江夏王義恭到寺廟勸諫慧益，但他誓死不改。到了大明七年四月八日，將要進行焚燒。於是在鐘山之南，設定油罐。當天早上乘坐牛車，讓人牽引，從寺廟到山下。他認為帝王是百姓所依靠的，又是三寶（佛法僧）所寄託的，於是親自進入臺城，到達雲龍門，不能下車行走。讓人稟告皇帝：『慧益道人，現在要捨身，到宮門奉辭，深深地將佛法仰仗給陛下。』皇帝聽后，改變了臉色，親自走出雲龍門。慧益見到皇帝，再次將佛法囑託給他，於是告辭離去。皇帝也隨後趕到。諸位王爺、妃子、後宮、僧侶、道士、士人、百姓，填滿了山谷。他們投擲衣服，拋棄寶物，數不勝數。慧益於是進入油罐，坐在一個小床上，用劫貝（一種布）纏繞身體，上面加一頂長帽，用油澆灌。將要點火時，皇帝命令大宰到油罐旁，勸說道：『修行的方式有很多種，何必一定要捨棄生命呢？希望您能三思，選擇其他的道路。』慧益的志向堅定，沒有絲毫後悔的念頭，於是回答說：『我這微小的身體和卑賤的生命，不值得留戀。天』

【English Translation】 English version The profound mystery is boundless, the ultimate path is vast. In the cycle of birth and death, who is the true precious treasure? (Part 1) The Medicine King Bodhisattva of the past possessed extraordinary transformations beyond compare. I heard his stories in the past, and today I witness such a person. (Part 2) This outstanding Shramana (monk), with profound wisdom and firm Samadhi (meditative concentration), concentrates his spirit like the arrival of purple energy. His actions resemble the Buddha's Nirvana under the twin Sala trees. (Part 3) His virtue is worthy of praise, his conduct is worthy of emulation. These words are written to slightly reveal his demeanor. (Part 4)

Shi Huiyi, a native of Guangling, became a monk at a young age and stayed with his teacher in Shouchun. During the Xiaojian era of the Song dynasty, he came to the capital and resided in Zhulin Temple. He was diligent and vowed to burn himself. Upon hearing this, people either slandered or praised him. In the fourth year of Daming, he began to reduce his food intake, eating only hemp and wheat. In the sixth year, he stopped eating wheat and other grains, consuming only Su oil (ghee). After a while, he stopped eating Su oil and only took fragrant pills. Although his body was weak, his spirit was clear and upright. Emperor Xiaowu deeply admired his extraordinary behavior and inquired about him frequently. He sent the Grand Minister (a high-ranking official), Prince Yigong of Jiangxia, to the temple to dissuade Huiyi, but he remained steadfast in his vow. On the eighth day of the fourth month of the seventh year of Daming, he was about to be burned. Therefore, an oil vat was set up south of Zhongshan. On that day, he rode in an ox cart in the morning, pulled by people, from the temple to the foot of the mountain. He believed that the emperor was the reliance of the people and the refuge of the Three Jewels (Buddha, Dharma, Sangha), so he personally entered the palace city and arrived at Yunlong Gate, unable to walk down. He had someone report to the emperor: 'The Daoist Huiyi is now going to sacrifice himself and comes to the palace gate to bid farewell, deeply entrusting the Buddha Dharma to Your Majesty.' Upon hearing this, the emperor changed his expression and personally came out of Yunlong Gate. When Huiyi saw the emperor, he once again entrusted the Buddha Dharma to him and then took his leave. The emperor also followed. Princes, consorts, concubines, monks, Daoists, scholars, and commoners filled the valleys. They threw clothes and abandoned treasures, countless in number. Huiyi then entered the oil vat, sat on a small bed, wrapped his body with coarse cloth, put on a long hat, and poured oil on himself. As he was about to be set on fire, the emperor ordered the Grand Minister to go to the oil vat and persuade him, saying: 'There are many ways to practice, why must you sacrifice your life? I hope you will reconsider and choose another path.' Huiyi's determination was firm, and he had no regrets. He replied: 'My insignificant body and humble life are not worth cherishing. Heaven'

心聖慈罔已者。愿度二十人出家。降敕即許。益乃自手執燭。以燃帽。帽燃乃棄燭。合掌誦藥王品。火至眉。誦聲猶分明。及眼乃昧。貴賤哀嗟響振幽谷。莫不彈指稱佛。惆悵𢪛淚。火至明旦乃盡。帝。於時聞空中笳管。異香芬苾。帝盡日方還宮。夜夢見益振錫而至。更屬以佛法。明日帝為設會度人。令齋主唱白。具序徴祥。燒身之處。造藥王寺。以擬本事也。

釋僧明。未詳其氏姓。戒品凝潔。頭陀為業。住濠州招義縣石門山。于山頂石上。累磚造彌勒天宮一所。並彌勒像。常誦法花。幽求妙旨。誦持每聞空中彈指。及稱善哉聲。至天監年中。遂奏所梁武。請欲焚身。頻繁再三。方蒙聞許。乃于彌勒宮前方石上。遂其先志。身並灰燼。唯餘一甲。燒訖。其石方四五尺。忽陷成池。信宿花生。鮮榮絕代。諸飲此池者。疾病皆愈。後人取所焚灰。造其儀像。又造一小木像。重燒此甲。以灰涂之。人或玷汙。像即移去。其行道之處。皆悉生花。大如梨棗。數過千百。現有表塔。具旌其事(云云)。

又交州平陸縣有信士。失其姓名。因誦法花。遂仰藥王之跡。焚身之後。其地隆起。狀如人形。父往堀之。乃見金像一軀。大如人等。捧光欲舉。忽然不現。

釋道度。平陽人。本姓劉氏。經行伏定。居崇高

【現代漢語翻譯】現代漢語譯本：心聖慈悲之心沒有窮盡。他希望度化二十人出家，皇帝下旨應允。心益於是親自手持蠟燭，點燃帽子。帽子燃燒后，他便丟棄蠟燭，合掌誦讀《藥王品》。火焰燒到眉毛，誦經的聲音依然清晰。直到眼睛被燒傷才變得模糊。貴族和平民的哀嘆聲響徹山谷，無不彈指稱念佛號，惆悵落淚。火焰直到第二天早晨才熄滅。皇帝當時聽到空中傳來笳管的聲音，奇異的香氣芬芳濃郁。皇帝直到傍晚才返回宮中。夜裡夢見心益手持錫杖而來，再次囑託他佛法。第二天，皇帝設齋會度人，讓齋主唱誦陳述祥瑞之兆，並在心益燒身之處建造藥王寺，以紀念此事。

釋僧明，不清楚他的姓氏。他持守戒律清凈嚴謹，以頭陀為修行方式。住在濠州招義縣的石門山。在山頂的石頭上，用磚壘砌建造了一座彌勒天宮，並塑造了彌勒佛像。他經常誦讀《法華經》，深入探求其中的奧妙。誦經時經常聽到空中傳來彈指聲和稱讚『善哉』的聲音。到了天監年間，他於是上奏梁武帝，請求焚身。多次請求，才得到允許。於是在彌勒宮前方的方石上，實現了他之前的願望。身體連同灰燼，只剩下一件鎧甲。燒完后，那塊四五尺見方的石頭，忽然塌陷成一個水池。很快就長出了鮮艷無比的花朵。凡是飲用此池水的人，疾病都能痊癒。後來人們取走焚燒后的灰燼，塑造了他的儀容像。又造了一個小木像，重新燒這件鎧甲，用灰塗抹在木像上。如果有人沾染污穢，木像就會自動移開。他行道的地方，都長出了花朵，大如梨棗，數量超過千百。現在還有表塔，詳細記載著這件事。

另外，交州平陸縣有一位信士，姓名已經失傳。因為誦讀《法華經》，於是效仿藥王菩薩焚身。焚身之後，那塊地隆起，形狀像人形。他的父親前去挖掘，竟然發現一尊金像，大小和人相等。金像放出光芒，想要舉起，忽然消失不見。

釋道度，平陽人，原本姓劉。他修行精進，心神安定，居住在崇高的...

【English Translation】 English version: Master Xin Sheng's compassion was boundless. He wished to ordain twenty people, and the emperor granted his request. Xin Yi then personally held a candle to light his hat. After the hat caught fire, he discarded the candle, joined his palms, and recited the 'Bhaisajyaraja Chapter'. The flames reached his eyebrows, but his recitation remained clear. Only when his eyes were burned did it become faint. The lamentations of nobles and commoners echoed through the valleys, and all snapped their fingers and praised the Buddha, shedding tears of sorrow. The fire did not extinguish until the next morning. At that time, the emperor heard the sound of reed pipes in the air, and a strange fragrance filled the air. The emperor did not return to the palace until evening. That night, he dreamed that Xin Yi came with a staff, entrusting him with the Buddha's teachings. The next day, the emperor held a vegetarian feast to ordain people, and had the host chant and describe the auspicious signs, and built the Bhaisajyaraja Temple at the place where Xin Yi burned himself, to commemorate the event.

The monk Seng Ming, whose surname is unknown, maintained pure precepts and practiced asceticism. He lived in Shimen Mountain in Zhaoyi County, Haozhou. On a rock at the top of the mountain, he built a Maitreya Heaven Palace with bricks, and also sculpted a statue of Maitreya. He often recited the 'Lotus Sutra', deeply seeking its profound meaning. Whenever he recited the sutra, he would often hear finger snaps and the sound of 'Excellent!' in the air. During the Tianjian era, he petitioned Emperor Wu of Liang to burn himself. After repeated requests, he was finally granted permission. So, on a square stone in front of the Maitreya Palace, he fulfilled his earlier wish. His body and ashes were all that remained of his armor. After the burning, the four- or five-foot square stone suddenly collapsed into a pool. Soon, flowers of unparalleled beauty grew. All who drank from this pool were healed of their illnesses. Later, people took the ashes from the burning and sculpted his image. They also made a small wooden statue, re-burned the armor, and smeared the ashes on the wooden statue. If anyone defiled it, the statue would move away. Flowers as large as pears and dates, numbering over a thousand, grew in the places where he walked. There is now a memorial pagoda that details this event.

Also, in Pinglu County, Jiaozhou, there was a faithful man whose name has been lost. Because he recited the 'Lotus Sutra', he followed the example of Bhaisajyaraja Bodhisattva and burned himself. After the burning, the ground rose up, shaped like a human figure. His father went to dig it up and found a golden statue, the size of a person. The statue emitted light and seemed about to rise, but suddenly disappeared.

The monk Dao Du, a native of Pingyang, whose original surname was Liu, practiced diligently and calmed his mind. He lived in the lofty...

之山。以天監元年。始至梁國。憩鐘山定林寺行禪。出觀所存利益。拔苦與樂。常運慈悲。梁國成康王。鄱陽忠烈王。並服膺禪師。受持禁戒。天監十七年。禪師自造法花經一百部。曉夜誦持藥王一品。後於花林寺覺殿。啟梁武曰。身為毒樹。實宜焚滅。厭此形骸。為日已久。愿同喜見供養諸佛。敕旨答云。必欲利益蒼生。自可隨緣修道。若身命無常。棄屍陀林。施以鳥獸。于檀度成滿。亦為善業。八萬戶蟲。不容燒燼。非所勸也。又奉答云。道度此心不可奪。既蒙令敕。且當奉持。普通七年八月三日。乃入東州。至若耶山何令寺絕巖之間。爰構禪室。每獨言曰。所應作者。悉已究竟。亦復何憂。乃稍積薪柴。漸就減食。其年十一月三日。鐘自虛鳴。寺眾驚恐。莫測何相。其月八日。鐘又自鳴。二十三日。乃請百僧到山行道。四部咸花。三百許人。爾日乞受戒。弟子一百七十餘人。自云。道度凡夫。無明深重。唯有菩薩凈戒。謹與大眾。共結善緣。爾後更不復食。唯用澡瓶。以汲清水。日飲一升。至二十五日朝。寺眾同往見。瓶發五彩光耀。雜氣氛氳。至二十九日旦。寺主全等數人。共登禪室。遙見龕中。紫光外照。其日將暮。忽有群鳥五六百頭。同集一樹。俄頃而飛。是夜二更初。竟寺有雜色光。映燭房宇。至五更

中。聞山頂火聲振烈。驚走往觀。見禪師合掌火中。春秋六十有六。刺史武陵王。乃遣灑掃收斂。于其處而建塔焉。后時聞山頂有石磬之聲。聲甚清徹。先燒身之處。有大柿樹。枯死十有餘年。禪師入山。恒坐樹下。后春遂生枝葉。禪師東行之始。告弟子道隱曰。吾千載有幸。逢值法王。今為身遠遊。奉見無日。有受持鐵缽。別當獻奉。弟子道隱。具以狀聞。並獻鐵缽。乃有敕曰。禪師心力決壯。能行難行。猶冀廣為化道利益四生。便爾異世。良可嘆惜。追蹤喜見。必當面睹凈明。以此而言。更為可欣也。

釋僧岸。本獽人也。雖居夷俗。情慕華風。威容端儼。舉止閑雅。加以性戒成就。不行殘忍。獽之猥俗。多居山藪。好行殺獵。終日網捕。僧崖。端拱獨自不為。父兄每瞋云其儜劣。崖意不免。杖刃而行。每見群鹿。挽弓射之。要附毛而過。卒無傷害。父兄雖見。亦無感悟。崖亦知其不可教化。遂辭而行焉。來至益州。投充阇梨。愿為弟子。出家以後。篤志精勤。身無長衣。缽無餘食。每讀法花經。至藥王菩薩品聞燒身供佛。焚指弘經。覃思斯言。內興誓願。遂燒一指。造法花經。當燒之日。觀者填咽。嚫物委積。后營殿塔。爰及房廊。剋日燒身。擬營斯福。時周趙王。褰帷益郡。撫政臨民。除煩去苛。加以

【現代漢語翻譯】現代漢語譯本：當時，（人們）聽到山頂傳來猛烈的火焰燃燒的聲音，驚慌地跑去觀看，看見禪師合掌坐在火焰之中。禪師享年六十六歲。刺史武陵王於是派人打掃整理，將禪師的遺骸安葬在那裡，並建造佛塔。後來，時常聽到山頂有石磬的聲音，聲音非常清澈。先前禪師焚身之處，有一棵巨大的柿子樹，已經枯死十多年。禪師入山後，經常坐在樹下。後來春天到來，柿子樹竟然又長出了枝葉。禪師將要向東方出發時，告訴弟子道隱說：『我千載難逢，有幸遇到法王（指皇帝）。如今因為自身要遠遊，奉見（皇帝）沒有日期了。我有一個受持的鐵缽，特別要獻給（皇帝）。』弟子道隱將情況如實稟報，並獻上鐵缽。於是皇帝下敕令說：『禪師心力堅定剛強，能夠做到常人難以做到的事情，還希望他廣泛地教化眾生，利益四類有情。就這樣與世長辭，實在令人嘆息。追隨他的足跡，希望能見到他，必定能親眼見到清凈光明。』從這些話來說，（禪師的行為）更值得欣慰啊。釋僧岸（釋：姓，僧岸：人名）。原本是獽人（獽：古代中國對西方民族的稱呼）。雖然居住在邊遠地區，卻仰慕中原的風俗。儀容端莊嚴肅，舉止安閑文雅，而且天性持戒，不殘忍。獽人的習俗，大多居住在山林中，喜歡殺戮狩獵，整天張網捕捉。僧岸卻獨自不做這些事。父兄常常責怪他懦弱無能。僧岸心想難以避免（與他們）一起拿著刀箭而行。每次見到成群的鹿，拉弓射箭，只是要箭擦著鹿毛而過，最終沒有傷害它們。父兄雖然看見了，也沒有任何感悟。僧岸也知道他們不可教化，於是辭別他們離開了。來到益州，投靠阇梨（梵語，意為導師），願意做他的弟子。出家以後，專心致志，精進勤勉，身上沒有多餘的衣服，缽里沒有剩餘的食物。每次讀誦《法華經》，讀到藥王菩薩品，聽到燒身供佛，焚燒手指弘揚佛經的故事，深入思考這些話，內心發起了誓願。於是燒掉一根手指，抄寫法華經。當他焚燒手指的那天，觀看的人群擁擠不堪，捐贈的物品堆積如山。後來他建造殿塔，以及僧房廊舍，決定某日焚燒自身，希望以此來營建這些福報。當時周趙王（周趙王：人名）巡視益州，治理政事，安撫百姓，去除煩瑣苛刻。而且

【English Translation】 English version: At that time, people heard the intense sound of fire burning at the summit of the mountain. Startled, they rushed to observe and saw the Dhyana master sitting in the flames with his palms together. The Dhyana master was sixty-six years old. The regional inspector, Prince Wuling, then sent people to clean and tidy up the area, burying the Dhyana master's remains there and constructing a pagoda. Later, the sound of a stone chime was often heard from the mountain's summit, the sound being very clear and resonant. At the place where the Dhyana master had immolated himself, there was a large persimmon tree that had been dead for over ten years. After the Dhyana master entered the mountain, he often sat beneath the tree. Later, with the arrival of spring, the persimmon tree unexpectedly sprouted branches and leaves. When the Dhyana master was about to depart eastward, he told his disciple Daoyin, 'I am fortunate to encounter the Dharma King (referring to the emperor) once in a thousand years. Now, because I am traveling far away, there is no date for me to meet (the emperor). I have an iron begging bowl that I have been carrying, and I especially want to offer it to (the emperor).' The disciple Daoyin reported the situation truthfully and presented the iron bowl. Thereupon, the emperor issued an edict saying, 'The Dhyana master's mind is resolute and strong, capable of doing what is difficult for ordinary people. It is still hoped that he will widely teach and transform sentient beings, benefiting the four types of beings. To pass away from this world in this way is truly regrettable. Following his footsteps, hoping to see him, one will surely be able to witness pure brightness.' From these words, (the Dhyana master's actions) are even more gratifying. Shi Seng'an (Shi: surname, Seng'an: personal name) was originally a Rong person (Rong: an ancient Chinese term for western ethnic groups). Although he lived in a remote region, he admired the customs of the Central Plains. His appearance was dignified and solemn, his demeanor leisurely and refined, and he was naturally disciplined, not cruel. The customs of the Rong people were mostly to live in the mountains and forests, enjoying killing and hunting, netting and trapping all day long. Seng'an, however, did not do these things on his own. His father and brothers often blamed him for being weak and incompetent. Seng'an thought it was unavoidable to carry knives and arrows with them. Every time he saw herds of deer, he would draw his bow and shoot, only wanting the arrow to graze the deer's fur, ultimately causing no harm. Although his father and brothers saw this, they had no understanding. Seng'an also knew that they could not be taught, so he bid them farewell and left. He came to Yizhou and sought refuge with a Acharya (Sanskrit, meaning teacher), willing to be his disciple. After becoming a monk, he was single-minded, diligent, and assiduous, with no extra clothes on his body and no leftover food in his bowl. Every time he recited the 'Lotus Sutra', when he reached the 'Bhaisajyaraja Bodhisattva' chapter, hearing the stories of burning one's body to make offerings to the Buddha and burning fingers to promote the sutras, he deeply contemplated these words and made a vow in his heart. Thereupon, he burned one finger and transcribed the 'Lotus Sutra'. On the day he burned his finger, the crowds watching were packed, and the donated items piled up like mountains. Later, he built halls and pagodas, as well as monastic residences and corridors, resolving to burn his own body on a certain day, hoping to build these merits.

敬愛三寶。匡護四依。崖以此事咨王。王即許諾。剋日傍告。遠近咸知。薪柴累積。香油豐溢。其日。王親率官寮。同來觀禮。崖於是手執香燒。足躡柴積。端坐其上。告四眾云。崖心存利物。意靡貪求。今舍穢軀。建立凈剎。若斯言不爽。要當示以肉心。誓已。因令縱火。端坐誦經。音聲清亮。火至其面。聲乃絕焉。於是。上天雨花。下遍城邑。遠近悲哭。老少咨嗟。嚫施填委。珍賄山積。並以入寺。用興殿塔。燒身既盡。肉心獨存。此豈非位階不退。故得言誓不差乎。王視肉心。撫而慟哭。菩薩聖人。於焉永往。嗚呼痛矣。失蔭如何。時人皆號為僧崖菩薩。王奉肉心。起一大塔。朝夕虔禮。供養無闕焉。

釋法充。姓畢氏。九江人。常誦法花。其遍難紀。兼繕造寺宇。情存住持。末住廬山半頂化城寺修定。自非僧事。未嘗妄履。每勸僧眾。無以女人入寺。上損佛化。下墜俗謠。然世以基業事重。有不從者。充嘆曰。生不值佛。已是罪緣。正教不行。義須早死。何慮方士不奉戒乎。遂於此山香爐峰上。自投而下。誓粉身骨用生凈土。便於虛中。頭忽倒上。冉冉而下。處於深谷。不損一毛。寺眾初不知也。後有人上峰頂。路望下。千有餘仞。聞人語聲。就而尋之。乃是充也。身命猶存。口誦如故。迎還至寺。僧

【現代漢語翻譯】現代漢語譯本：敬愛三寶（佛、法、僧）。匡扶四依（比丘、比丘尼、優婆塞、優婆夷）。僧崖因此事稟告國王，國王立即應允。選定日期后廣而告之，遠近之人都知曉。薪柴堆積如山，香油豐盛充足。到了那一天，國王親自率領官員，一同前來觀禮。僧崖於是手執香火焚燒，雙足踏在堆積的柴火上，端坐在上面，告訴四眾弟子說：『我僧崖心中存著利益眾生的念頭，沒有絲毫貪求。今日捨棄這污穢的軀體，建立清凈的寺剎。如果我所說的話不虛，必定會留下肉身心。』發誓完畢，便令人點火。他端坐誦經，聲音清亮，火燒到他的面部，聲音才停止。於是，上天降下花雨，遍佈城邑。遠近之人都悲傷哭泣，老少都嘆息。佈施的財物堆積如山，珍貴的物品堆積如山，全部用來捐獻給寺廟，用來興建殿堂佛塔。焚燒身體完畢，唯獨肉身心儲存下來。這難道不是因為位階達到不退轉，所以才能誓言不虛嗎？』國王看著肉身心，撫摸著它，悲痛地哭泣：『菩薩聖人，從此永遠離我們而去了。嗚呼，太令人悲痛了，我們失去了庇護啊！』當時的人們都稱他為僧崖菩薩。國王供奉肉身心，建造了一座大塔，早晚虔誠禮拜，供養從不間斷。

釋法充，俗姓畢，是九江人。他經常誦讀《法華經》，誦讀的遍數難以記清。他還修繕建造寺宇，一心想住持寺廟。後來住在廬山半山頂的化城寺修行禪定。如果不是僧眾的事情，他從不隨意走動。他經常勸誡僧眾，不要讓女人進入寺廟，這既損害佛法教化，又會使世俗產生謠言。然而世人因為基業的事情重要，有不聽從的。法充嘆息道：『生不逢佛，已經是罪孽深重。正法教義不能推行，我應該早點死去。哪裡還顧得上修行之人不遵守戒律呢？』於是他在廬山的香爐峰上，縱身跳下，發誓粉身碎骨用來往生凈土。就在他跳下的空中，頭忽然倒向上方，緩緩地落入深谷，沒有損傷一根毫毛。寺廟裡的僧眾起初並不知道這件事。後來有人登上峰頂，從路上向下望去，有千餘仞深，聽到有人說話的聲音，就前去尋找，原來是法充。他的生命還在，口中誦經如故。眾人將他迎回寺廟。

【English Translation】 English version: Revering the Three Jewels (Buddha, Dharma, Sangha). Supporting the Four Reiances (bhikshus, bhikshunis, upasakas, upasikas). Sengyai reported this matter to the king, who immediately agreed. A date was set and widely announced, and people near and far knew about it. Firewood was piled high, and fragrant oil was abundant. On that day, the king personally led his officials to witness the ceremony. Sengyai then held incense and burned it, stepped onto the piled firewood, sat upright, and told the four assemblies: 'My heart, Sengyai, holds the intention to benefit all beings, without any greed or seeking. Today, I abandon this defiled body to establish a pure temple. If my words are not false, I will surely leave behind a flesh heart.' After vowing, he ordered the fire to be lit. He sat upright and recited scriptures, his voice clear and bright. When the fire reached his face, his voice ceased. Then, flowers rained down from the heavens, covering the city. People near and far wept with sorrow, and the old and young sighed. Offerings of wealth piled up like mountains, all donated to the temple to build halls and pagodas. After the burning of his body, only the flesh heart remained. Is this not because his rank had reached non-retrogression, so his vow was not in vain?' The king looked at the flesh heart, caressed it, and wept bitterly: 'The Bodhisattva and sage have departed from us forever. Alas, how painful, we have lost our protection!' At that time, people called him Bodhisattva Sengyai. The king enshrined the flesh heart and built a large pagoda, offering devout worship morning and evening without fail.

釋法充, Shì Fǎchōng (Dharma Master Fa Chong), whose lay surname was 畢 Bì, was a native of 九江 Jiujiang. He often recited the 法華經 Fǎ Huá Jīng (Lotus Sutra), the number of times he recited it was countless. He also renovated and built temples, with the intention of upholding the Dharma. Later, he lived in 化城寺 Huàchéng Sì (Transformation City Temple) on the mid-levels of 廬山 Lúshān (Mount Lu) to practice meditation. Unless it was a matter concerning the Sangha, he never moved about carelessly. He often advised the Sangha not to allow women to enter the temple, as this would damage the Buddha's teachings and cause rumors among the laity. However, some people did not listen because they considered the affairs of the temple's foundation to be important. Fa Chong sighed and said, 'To be born without encountering the Buddha is already a grave sin. If the true teachings cannot be promoted, I should die early. Why worry about practitioners not following the precepts?' Thereupon, he threw himself off 香爐峰 Xiānglú Fēng (Incense Burner Peak) on Mount Lu, vowing to shatter his bones to be reborn in the Pure Land. In the air, his head suddenly turned upwards, and he slowly descended into a deep valley without harming a single hair. The monks in the temple initially did not know about this. Later, someone climbed to the top of the peak and looked down from the path, which was more than a thousand ren (丈) deep, and heard someone speaking. He went to investigate and found that it was Fa Chong. His life was still intact, and he was reciting scriptures as before. The people welcomed him back to the temple.

等感其死諫。為斷女人。經於六年。方乃卒世。時屬隆暑。而尸不臭爛。即隋開皇末年矣。

釋大志。姓顧氏。會稽山陰人。發矇出家。師事天臺智者。顗睹其形神灑落。高放物表。因名為大志。禪誦為業。苦節自專。四方名所。無遠必造。而言氣清穆。儀相真嚴。故見者眐睞。知非凡器。開皇十年。來游廬岳。住峰頂寺。不隸公名。不預僧伍。誦法花經。索然閑雅。絕能清囀。使諸聽者忘疲。後於華山甘露峰南。建靜觀道場。頭陀為業。介爾一身。不避虓虎。聞有惡獸。軌往投之。皆避而不啖。山粒本絕。終日忘餐。或以餅果繼命而已。外睹不堪其惱。而志安之。容色如故。經於七歲。載禪業無斷。晚住比山福林寺。會大業屏除。流從隱逸。慨法陵遲。一至於此。乃變服毀形。頭擐孝經。粗布為衣。在佛堂中。高聲慟哭。三日三夕。初不斷絕。寺僧慰喻。志曰。余嘆惡業。乃如此耶。要盡此形骸。申明正教耳。遂往東都。上表曰。愿陛下興顯三寶。當燃一臂于崇岳。用報國恩。帝許之。敕設大齋。七眾通集。志不食三日。登大棚上。燒鐵赫然。用烙其臂。並令焦黑。以刀截斷。肉裂骨現。又烙其骨。令焦黑已。布裹蠟灌。下火燃之。光耀巖岫。於時。大眾見其行苦。皆痛心貫髓。不安其足。而志雖加燒烙。詞

【現代漢語翻譯】現代漢語譯本：他等到（皇帝）因進諫而死，爲了斷絕女色，經歷了六年，才最終去世。當時正值盛夏，但屍體沒有腐爛。那時是隋朝開皇末年。釋大志（Shì Dàzhì，僧人名）：姓顧，是會稽山陰人。從小就出家，師從天臺智者（Tiāntāi Zhìzhě，人名，天臺宗的創始人）。智者見他形神灑脫，高遠超脫於世俗，因此給他取名為大志。他以禪修和誦經為業，生活極其簡樸。四處名山大川，無論多遠都必定前往。他的言談舉止清雅莊重，容貌威嚴，所以見到他的人都感到驚異，知道他不是凡人。開皇十年，他來到廬山，住在峰頂寺。他不隸屬於官府的名冊，也不參與僧眾的事務。他誦讀《法華經》，聲音悠揚閒適，非常動聽，使聽眾忘記疲倦。後來在華山甘露峰南面，建造了靜觀道場，以苦行為業。他孑然一身，不躲避老虎。聽說有兇猛的野獸，就主動前去接近，但野獸都躲避而不吃他。山裡本來就沒有糧食，他整天忘記吃飯，有時靠餅和水果來維持生命。外人看到他如此困苦，都覺得難以忍受，但大志卻安之若素，容顏如常。經過七年，他的禪修事業從未中斷。晚年住在附近的福林寺。適逢隋煬帝實行暴政，隱士們紛紛逃亡。他慨嘆佛法衰落到如此地步，於是改變服裝，毀壞容貌，頭上戴著《孝經》，穿著粗布衣服，在佛堂中高聲痛哭，三天三夜，哭聲從未停止。寺里的僧人安慰他，大志說：『我感嘆惡業竟然如此深重！我要用盡這個身體，來闡明正教。』於是前往東都（Luoyang，洛陽），上書說：『愿陛下興盛佛法，我願意在崇山（Chóngshān，山名）燃燒一隻手臂，用來報答國家恩情。』皇帝批準了他的請求，下令設定盛大的齋會，七眾弟子都來參加。大志三天不吃飯，登上高臺，用燒紅的鐵烙他的手臂，把手臂烙得焦黑，然後用刀截斷，露出血肉和骨頭，又烙他的骨頭，使之焦黑。用布包裹，用蠟灌注，點火燃燒，光芒照亮山峰。當時，大眾看到他如此苦行，都感到痛心疾首，坐立不安。而大志雖然遭受燒烙之苦，言辭

【English Translation】 English version: He waited until (the emperor) died due to his remonstrations, and after abstaining from women for six years, he finally passed away. It was the height of summer, but his corpse did not decay. This was at the end of the Kaihuang era of the Sui Dynasty. Shì Dàzhì (釋大志, a monk's name), whose surname was Gù, was a native of Shanyin in Kuaiji. He became a monk at a young age, studying under the Tiāntāi Zhìzhě (天臺智者, a person's name, the founder of the Tiantai school). Zhìzhě, seeing his refined spirit and his transcendence of worldly matters, named him Dàzhì. He devoted himself to meditation and chanting, living an extremely simple life. He visited famous mountains and rivers everywhere, no matter how far. His speech and demeanor were elegant and dignified, and his appearance was solemn, so those who saw him were amazed, knowing that he was no ordinary person. In the tenth year of Kaihuang, he came to Mount Lu and lived in Fengding Temple. He was not registered under the government's name, nor did he participate in the affairs of the monks. He recited the Lotus Sutra, his voice being leisurely and elegant, and extremely pleasant to listen to, causing listeners to forget their fatigue. Later, south of Ganlu Peak on Mount Hua, he built a meditation center, practicing asceticism. He was alone, not avoiding tigers. Hearing of fierce beasts, he would approach them, but they would avoid him and not eat him. There was originally no food in the mountains, and he would forget to eat all day, sometimes sustaining himself with cakes and fruits. Outsiders, seeing his suffering, found it unbearable, but Dàzhì was at peace, his complexion remaining the same. After seven years, his meditation practice never ceased. In his later years, he lived in nearby Fulin Temple. Coinciding with the tyrannical rule of Emperor Yang of Sui, hermits fled. He lamented that the Dharma had declined to such an extent, so he changed his clothes, disfigured his appearance, wore the Classic of Filial Piety on his head, and wore coarse cloth clothes. In the Buddha hall, he cried loudly for three days and three nights, his crying never ceasing. The monks of the temple comforted him, and Dàzhì said, 'I lament that evil karma is so deep! I will use up this body to clarify the true teachings.' So he went to Dongdu (Luoyang, 洛陽), submitting a memorial saying, 'May Your Majesty prosper the Three Jewels, I am willing to burn an arm on Chongshan (崇山, mountain name) to repay the country's kindness.' The emperor approved his request, ordering a grand vegetarian feast to be set up, with disciples from the seven assemblies attending. Dàzhì did not eat for three days, ascended the high platform, and used a red-hot iron to brand his arm, burning it black. Then he cut it off with a knife, exposing flesh and bone, and then branded his bone, making it black. He wrapped it in cloth, poured wax on it, and lit it, the light illuminating the peaks. At that time, the masses, seeing his ascetic practice, felt heartbroken and restless. But Dàzhì, despite suffering the pain of burning, his words

色不變。言笑如初。時誦法句。或嘆佛德。為眾說法。聲聲不絕。臂燒既盡。如先下棚。七日入定。跏坐而卒。時年四十有三。初志出家至終。結操松竹。冬夏一服。無御縑纊。布艾粗素。自此為常。形極鮮白。唇如丹盡。裙垂半脛。足躡蒲屣。言氣爽朗。調逸風雲。人或不識。怪所從來者。便皺眉告曰。余。九江廬山福林寺小道人大志耳。又善屬文藻。編詞明切。撰愿誓文。七十餘紙。意在共諸眾生為善知識也。僧為強禦難奉信者。有見此誓。無不掩淚。今廬山峰頂。每至暮年。諸寺見僧宿集一夜。讀其遺誓。用曉道俗。令眾皆酸結矣。

蔣王家。有一部曲。忘記名姓。從八九歲。即受持法花經。晝夜唸誦。忘寢與食。王。時任箕州刺史。部曲。遂情願燒身。有女。事王。王極寵遇。女以狀啟王。王從之。部曲乃于山中。澡浴清凈。並潔壇場。遂自焚身。經月。其女。令人收父灰燼。形骨都盡。乃于灰中。唯得一舌。肉色鮮澤。猶若生時。王女婿韋徴。見之嗟嘆。因遂啟王。王親視之。施加欽異。后經數歲。亦復如常。

荊州有比丘尼。姊妹二人。失其名諱。同誦法花。深厭形器。俱欲捨身。節約衣食。鉤崇苦行。服諸香油。漸斷粒食。后頓絕谷。唯啖香蜜。精力所被。神志鮮爽。周告道俗。剋日燒身

【現代漢語翻譯】現代漢語譯本：臉色沒有改變，言談歡笑如初。時常誦讀《法句經》，或者讚歎佛的功德。為大眾說法，聲音洪亮不絕。手臂燒完后，像先前下棚一樣（指完成任務）。七日入定，結跏趺坐而圓寂。當時年齡四十三歲。最初立志出家直到去世，品行高潔如松竹。冬夏只穿一件衣服，不穿絲綿保暖的衣物，只穿粗布衣裳，從此成為習慣。容貌極其白皙，嘴唇紅潤如丹砂。裙子垂到小腿一半，腳穿蒲草鞋。言語氣息爽朗，格調超逸如風雲。人們有時不認識他，奇怪他從哪裡來，他就皺著眉頭告訴他們說：『我，是九江廬山福林寺的小道人大志。』又擅長寫作文章，編撰的詞句明白懇切。撰寫愿文和誓文，七十多張紙，意思是想和所有眾生做善知識。僧人中那些剛強難以教化不肯信奉佛法的人，有見到這些誓文的，沒有不掩面流淚的。現在廬山峰頂，每到年末，各寺廟的僧人聚集一夜，誦讀他的遺誓，用來曉喻僧俗，使大眾都感到悲傷感動。蔣王家，有一個部曲（奴僕），忘記了他的名字。從八九歲開始，就受持《法華經》，晝夜唸誦，忘記了睡覺和吃飯。蔣王當時擔任箕州刺史。這個部曲，於是情願燒身供佛。蔣王有一個女兒，服侍蔣王，蔣王非常寵愛她。女兒把這件事稟告了蔣王，蔣王同意了。這個部曲就在山中，沐浴清凈，並且整理乾淨壇場，於是自己焚燒身體。過了一個月，他的女兒，派人收拾父親的灰燼，形體骨骼都燒盡了，只在灰燼中，找到一條舌頭，肉色鮮艷潤澤，好像活著的時候一樣。蔣王的女婿韋徴，見到後感嘆不已，因此稟告了蔣王，蔣王親自觀看，施以欽佩和驚異。後來經過幾年，舌頭也恢復如常。荊州有兩個比丘尼（尼姑），失去了她們的名字。一同誦讀《法華經》，深深厭惡自己的身體。都想捨棄身體。節約衣食，追求刻苦的修行，服用各種香油，逐漸斷絕米飯等食物。後來完全斷絕穀物，只吃香和蜂蜜。精力充沛，精神清爽。告知周圍的僧人和俗人，確定日期焚燒身體。

【English Translation】 English version: His complexion did not change, and his speech and laughter were as before. He often recited the Dharma Phrases (Dharmapada), or praised the virtues of the Buddha. He preached the Dharma to the assembly, his voice resounding without ceasing. When his arm was completely burned, he descended from the platform as before. He entered into meditation for seven days, sitting in the lotus position, and passed away. He was forty-three years old at the time. From his initial aspiration to leave home until his death, his conduct was as pure as pine and bamboo. He wore only one garment in winter and summer, without silk or cotton for warmth, only coarse cloth, which became his constant habit. His appearance was extremely fair, his lips as red as cinnabar. His skirt hung down to mid-shin, and he wore sandals made of cattails. His speech was clear and spirited, his demeanor as free and unrestrained as the wind and clouds. People sometimes did not recognize him and wondered where he came from. He would then frown and say, 'I am Da Zhi, a small monk from Fulinsi Temple on Mount Lu in Jiujiang.' He was also skilled in writing, composing clear and earnest phrases. He wrote vows and pledges, more than seventy sheets, intending to be a good spiritual friend to all beings. Among the monks, those who were stubborn, difficult to teach, and unwilling to believe in the Dharma, upon seeing these vows, could not help but cover their faces and weep. Now, on the summit of Mount Lu, every year-end, monks from various temples gather for one night, reciting his posthumous vows, to enlighten both monastics and laypeople, causing all to be moved to tears. In the household of Prince Jiang, there was a bubuqu (servant), whose name is forgotten. From the age of eight or nine, he upheld the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), reciting it day and night, forgetting sleep and food. Prince Jiang was then serving as the governor of Jizhou. This bubuqu, therefore, willingly offered to burn his body as an offering to the Buddha. Prince Jiang had a daughter, who served him, and whom he greatly favored. The daughter reported this matter to Prince Jiang, who agreed. The bubuqu then bathed and purified himself in the mountains, and cleaned the altar. He then burned himself. After a month, his daughter sent people to collect her father's ashes. His body and bones were all burned away, but in the ashes, they found only a tongue, its flesh fresh and glossy, as if it were still alive. Wei Zheng, Prince Jiang's son-in-law, sighed in admiration upon seeing it, and therefore reported it to Prince Jiang, who personally inspected it, showing respect and amazement. After several years, the tongue returned to normal. In Jingzhou, there were two bhikkhunis (nuns), whose names are lost. Together they recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), deeply厭惡their physical bodies. Both wished to abandon their bodies. They economized on food and clothing, pursued ascetic practices, and consumed various fragrant oils, gradually ceasing to eat grains. Later, they completely abstained from grains, eating only incense and honey. Their energy was abundant, and their minds were clear and refreshed. They informed the surrounding monastics and laypeople, and set a date to burn their bodies.

。以貞觀三年二月八日夜。于荊州大街。置二高塵。乃以蠟布纏身至頂。唯出面目。眾聚如山。歌贊云會。二女咸誦法花。至藥王品。其姊先以火炷妹頂。妹又以火炷姊頂。清夜兩炬。一時同耀。焰下至眼。聲相轉明。漸下鼻口。方乃歇滅。恰至明晨。合坐洞舉。一時火化。骸骨摧朽。二舌俱存。合衆欣嗟。為起高塔。

近并州城西。有一書生。年二十四五。誦法花經。誓燒身供養。乃集數束蒿柴。曝之令燥。人問其故。密而不述。後於中夜。放火自燒。及人往救。火盛已死。乃就加柴薪。盡其形癊。天樂異香。大發信心耳。

釋會通。雍州萬年御宿川人。少欣道撿。游泊林泉。苦節戒行。是其顧習。投終南豹林谷。潛隱綜業。讀法花經。至藥王品。便欣厭舍。私集柴木。誓必行之。以貞觀末年靜夜。林中積薪為窟。誦至藥王。便令下火。風驚焰發。煙火俱盛。卓爾加坐。誦聲如故。尋見西南。有大白光。流入火聚。身方偃仆。至曉。身火俱滅。乃收其遺骨。為起白塔。勒銘存焉。

釋曇猷。俗姓張氏。許州人也。遊學襄陽。忽生厭離。因遇值禪師。及無行禪師等。于月嶺山。出家修道。專誦法花經。其誦經。必立凈壇方數尺。懸二十一枚幡。燒香散花。然後乃誦。以為常準。後於峴山。欲讀花嚴

【現代漢語翻譯】現代漢語譯本：貞觀三年二月八日夜，在荊州大街上，設定兩座高臺。兩位女子用蠟布纏繞全身直至頭頂，只露出面部。眾人聚集如山，歌頌讚美。兩位女子一同誦讀《法華經》，至《藥王品》。姐姐先用火炷燒妹妹的頭頂，妹妹又用火炷燒姐姐的頭頂。清冷的夜晚，兩炬火焰同時照耀。火焰向下燒至眼睛，聲音和容貌逐漸變得清晰明亮，漸漸向下燒至鼻子和嘴巴，然後才熄滅。恰好到第二天早晨，兩人合坐的姿勢依然如故。一時之間，火焰將她們火化，骸骨摧毀朽爛，唯有兩人的舌頭依然存在。眾人欣喜讚歎，為她們建造高塔。靠近并州城西，有一位書生，年齡二十四五歲，誦讀《法華經》，發誓要燒身供養。於是收集了幾捆乾柴，曬乾。有人問他原因，他秘而不宣。後來在半夜，放火自焚。等到人們前去營救，火勢已經很大，他已經死了。於是就地新增柴薪，燒盡了他的形體。天樂和奇異的香氣，大大地激發了人們的信心。釋會通（釋：佛教僧侶的尊稱；會通：法號），雍州萬年御宿川人。從小就欣慕道法，遊歷于山林泉水之間。以艱苦的節操和戒律作為日常的習慣。他前往終南山豹林谷，潛心隱居修行。讀誦《法華經》，至《藥王品》，便欣然厭棄世俗，私下裡聚集柴木，發誓一定要實行燒身供養。在貞觀末年的一個寂靜的夜晚，在林中堆積柴薪作為火坑，誦讀至《藥王品》，便點火自焚。風勢迅猛，火焰升騰，煙火瀰漫。他端坐不動，誦經的聲音依然如故。不久，人們看見西南方向，有一道巨大的白光，流入火堆之中，他的身體才倒下。到天亮時，他的身體和火焰都已熄滅。於是人們收集了他的遺骨，為他建造了一座白塔，並刻上銘文以紀念他。釋曇猷（釋：佛教僧侶的尊稱；曇猷：法號），俗姓張氏，許州人。遊學于襄陽，忽然產生厭世之心。因此遇到了值禪師（禪師：精通禪定的僧人），以及無行禪師等人，在月嶺山出家修道。專心誦讀《法華經》。他誦經時，必定要設立一個幾尺見方的凈壇，懸掛二十一面幡，焚香散花，然後才開始誦經，作為日常的準則。後來在峴山，想要讀誦《華嚴經》。

【English Translation】 English version: On the night of the eighth day of the second month in the third year of the Zhenguan reign (Zhenguan: reign title of Emperor Taizong of Tang Dynasty), two high platforms were erected on the main street of Jingzhou (Jingzhou: a prefecture in ancient China). Two women wrapped their bodies in waxed cloth from head to toe, leaving only their faces exposed. The crowd gathered like a mountain, singing praises. The two women recited the 'Lotus Sutra' together, reaching the 'Medicine King Bodhisattva' chapter. The elder sister first burned the top of her younger sister's head with a fire torch, and the younger sister then burned the top of her elder sister's head with a fire torch. In the clear night, the two torches shone simultaneously. The flames burned down to their eyes, and their voices and appearances gradually became clear and bright, gradually burning down to their noses and mouths, before finally extinguishing. Just as the next morning arrived, their seated posture remained the same. In an instant, the flames cremated them, their bones were destroyed and decayed, but only their tongues remained. The crowd rejoiced and praised, building a high pagoda for them. Near the west of Bingzhou (Bingzhou: a prefecture in ancient China) city, there was a scholar, twenty-four or five years old, who recited the 'Lotus Sutra' and vowed to burn his body as an offering. So he collected several bundles of dry firewood and dried them in the sun. Someone asked him the reason, but he kept it a secret. Later, in the middle of the night, he set himself on fire. By the time people went to rescue him, the fire was already too great, and he was dead. So they added firewood on the spot, burning his body completely. Heavenly music and strange fragrances greatly inspired people's faith. The monk Huitong (Huitong: Dharma name), was from Yusu River, Wannian County, Yongzhou (Yongzhou: a prefecture in ancient China). From a young age, he admired the Dao and wandered among the forests and springs. He took hardship and discipline as his daily habits. He went to Baolin Valley in Zhongnan Mountain (Zhongnan Mountain: a famous mountain in China), where he lived in seclusion and practiced diligently. Reading the 'Lotus Sutra', reaching the 'Medicine King Bodhisattva' chapter, he gladly renounced the world, secretly gathering firewood, vowing to perform self-immolation as an offering. In a quiet night at the end of the Zhenguan reign, he piled firewood in the forest as a fire pit, reciting the 'Medicine King Bodhisattva' chapter, and then set himself on fire. The wind was swift, the flames rose, and smoke filled the air. He sat upright, and his voice reciting the sutra remained the same. Soon, people saw a great white light in the southwest, flowing into the fire, and his body fell. By dawn, his body and the fire had both extinguished. So people collected his remains and built a white pagoda for him, and inscribed an inscription to commemorate him. The monk Tanyou (Tanyou: Dharma name), whose secular surname was Zhang, was from Xuzhou (Xuzhou: a prefecture in ancient China). He studied in Xiangyang (Xiangyang: a prefecture in ancient China), and suddenly developed a sense of detachment from the world. Therefore, he met Chan Master Zhi (Chan Master: a monk proficient in Chan meditation), and Chan Master Wuxing, and others, and became a monk and practiced the Dao in Yue Ling Mountain. He devoted himself to reciting the 'Lotus Sutra'. When he recited the sutra, he always set up a clean altar of several feet square, hung twenty-one banners, burned incense, and scattered flowers, and then began to recite the sutra, as a daily rule. Later, in Xian Mountain, he wanted to read the 'Avatamsaka Sutra'.

經。頻感夢中有人。教誦諸偈。及至轉經。宛與經文符合。后聞長沙寺阿育王所造飛來瑞像。甚多靈蹟。若不輕生殉節。無由契此微誠。思欲此景藥王焚身供養。以干封元年。行至像所。祈誠弘誓。愿無緣障。遂聞殿前彈指之聲。於時。屯云驟雨。已積旬日。傍人止之。恐或成礙。猷曰。此有善相。必果不疑。恰至二月十五日夜。天大晴明。月光流照。猷以蠟布自手頂雙爇。愿得久燒久供養。不願早終。火及兩腕。色貌無改。火至眉額。說法如初。怡然一心。目矚瑞像。以光明供養。愿見日月凈明德佛。人問苦不。答曰。心如金剛。無有退轉。甚大涼樂。無有苦也。俄而猛焰騰赫。上下洞然。又於火中。告言唸佛。初火勢將盛。僧徒咸懼。恐無遺骸。莫知燒相。請留一驗。以示含識。及后總成灰燼。唯余髏骨。明旦。合州奔赴。官寮咸萃。頂禮圍繞。嘆恩而還。才出寺門。髏骨自碎。有信心者十餘人。于靈骨前。祈請舍利。前後所降。凡有八粒。沉浮縱任。感發應心。今收其餘燼。埋在寺中。每有彈指之應。

近西明寺沙門護論。初誦法花。一卷才了。即燒一指。至於八卷。便燒八指。此雖非都舍。亦是遺身之次耳。

弘贊法華傳卷第五

弘贊法華傳者。宋人永蘇景。依予之勸。且自高麗國所奉渡

【現代漢語翻譯】現代漢語譯本經：我常常在夢中夢到有人教我誦讀一些偈語，等到我真正去誦讀經文時，發現那些偈語竟然與經文完全符合。後來，我聽說長沙寺有阿育王（Ashoka，古印度孔雀王朝的國王）所造的飛來瑞像，非常靈驗，如果我不捨棄生命，以身殉道，就無法實現我這微薄的誠意。我想要像藥王菩薩那樣焚身供養。於是在干封元年，我來到佛像所在之處，虔誠地祈禱發誓，希望沒有障礙。於是我聽見大殿前有彈指的聲音。當時，連日陰雲密佈，大雨傾盆。旁邊的人勸阻我，恐怕會受到阻礙。我說：『這預示著好的徵兆，必定會成功，我毫不懷疑。』恰好到了二月十五日夜晚，天空晴朗，月光照耀。我用蠟布纏繞在自己的頭上，親手點燃，希望能夠長久燃燒，長久供養，不希望早早結束。火焰燒到我的兩腕，我的臉色和容貌沒有改變。火焰燒到我的眉毛和額頭，我說法如初，怡然自得，一心一意地注視著瑞像，用光明供養，希望見到日月凈明德佛（Sun Moon Pure Bright Virtue Buddha）。有人問我是否痛苦，我回答說：『我的心像金剛一樣堅定，沒有退轉，非常清涼快樂，沒有痛苦。』不久，猛烈的火焰騰空而起，上下通明。我又在火焰中告誡人們唸佛。起初，火勢將要旺盛時，僧人們都很害怕，恐怕沒有遺骸，不知道焚燒后的樣子，請我留下一個憑證，用來昭示眾人。等到後來完全化為灰燼，只剩下頭骨。第二天早上，全州的人都趕來，官員們也聚集在一起，頂禮膜拜，讚歎我的恩德后才離開。剛出寺門，頭骨就自己碎裂了。有十幾個有信心的人，在靈骨前祈求舍利，前後降下了八粒舍利，沉浮不定，隨心應驗。現在我將剩餘的灰燼收集起來，埋在寺中，常常有彈指的迴應。

西明寺的沙門護論，起初誦讀《法華經》，剛誦完一卷，就燒一根手指，等到誦完八卷，就燒八根手指。這雖然不是完全捨棄身體，也是接近於捨棄身體的行爲了。

《弘贊法華傳》卷第五

《弘贊法華傳》是宋朝人永蘇景，根據我的勸告，並且是根據從高麗國帶回的...

【English Translation】 English version Sutra: I often dreamed of someone teaching me to recite verses, and when I actually recited the sutras, I found that those verses completely matched the sutras. Later, I heard that Changsha Temple had a miraculous image of Ruyi (auspicious) made by King Ashoka (Ashoka, king of the Maurya Dynasty in ancient India), which was very effective. If I did not give up my life and sacrifice myself, I would not be able to fulfill my humble sincerity. I wanted to offer myself as a burnt offering like Bhaisajyaraja (Medicine King Bodhisattva). So, in the first year of Ganfeng, I came to the place where the Buddha image was, and sincerely prayed and vowed that there would be no obstacles. Then I heard the sound of snapping fingers in front of the main hall. At that time, it had been cloudy and rainy for days. The people next to me dissuaded me, fearing that it would be hindered. I said, 'This is a good sign, it will definitely succeed, I have no doubt.' It happened to be the night of the fifteenth day of the second month, the sky was clear and the moonlight shone. I wrapped wax cloth around my head and lit it myself, hoping to burn for a long time and offer it for a long time, not wanting to end it early. The flames burned to my wrists, my complexion and appearance did not change. The flames burned to my eyebrows and forehead, and I preached as before, happily and wholeheartedly watching the auspicious image, offering it with light, hoping to see Sun Moon Pure Bright Virtue Buddha. Someone asked me if I was in pain, and I replied, 'My heart is as firm as a diamond, without retreat, very cool and happy, without pain.' Soon, fierce flames rose into the air, illuminating up and down. I also warned people in the flames to recite the Buddha. At first, when the fire was about to flourish, the monks were very afraid, fearing that there would be no remains, and not knowing what it would look like after burning, please leave a proof for me to show to everyone. When it was completely reduced to ashes later, only the skull remained. The next morning, the people of the whole state rushed to it, and the officials also gathered together, bowing down and worshiping, and leaving after praising my kindness. As soon as I left the temple gate, the skull shattered by itself. More than a dozen people with faith prayed for sariras (relics) in front of the spiritual bones, and eight sariras were dropped before and after, floating up and down, responding to their hearts. Now I collect the remaining ashes and bury them in the temple, and there is often a response of snapping fingers.

Hulun, a monk from Ximing Temple, initially recited the 'Lotus Sutra'. After reciting one volume, he burned one finger. After reciting eight volumes, he burned eight fingers. Although this is not a complete abandonment of the body, it is close to the act of abandoning the body.

Hong Zan Fa Hua Zhuan (Biographies Praising the Lotus Sutra) Volume 5

Hong Zan Fa Hua Zhuan was written by Yong Sujing of the Song Dynasty, based on my advice, and based on what was brought back from Goryeo (ancient Korean kingdom)...

聖教百餘卷內也。依一本書。為恐散失勸俊源法師。先乞書寫一本矣。就中蘇景等歸朝之間。于壹岐島。遇海賊亂起。此傳上五卷入海中少濕損。雖然海賊等或為宋人被殺害。或及島被溺死。敢見散失物。宋人等云。偏依聖教之威力也(云云)保安元年七月五日。于太宰府記之。大法師覺樹。大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第六

藍谷沙門慧詳撰

誦持第六西魏文皇帝外國山居沙門晉秣陵道場釋寶莊東晉山居釋法相東晉三賢寺釋僧生宋法華臺釋法宗宋高逸釋普明宋瓦官寺釋慧果宋祇洹寺釋道壽宋法華寺釋僧翼齊高座寺釋慧進齊柏林寺釋弘明齊靈根寺釋慧豫齊定林上寺釋超辯齊天柱山寺釋法慧宋羅玙妻費氏秦郡東寺沙彌後魏崇山釋凈見後魏釋跋澄後魏御史中丞陸載梁南澗寺釋慧觀梁新安太守五淹梁會稽釋僧遷梁齊寧寺釋通子梁餘杭釋慧度梁治城寺釋僧歡梁禪眾寺釋僧定梁匡山釋智登梁遊方沙門正則樑上行先生庾詵梁匡山釋寶玦(五俠寺僧附雍州僧附)梁啣草寺釋志湛梁憑法慧冥道見僧

西魏文皇帝。諱寶矩。坐四衢而翼諸子。駕三車而撝覺路。系衣珠于庶品。示井清于高原。大起伽藍。深持凈戒。入如來室。偏存孤老。每誦法華。以為恒業。

【現代漢語翻譯】現代漢語譯本：這是聖教百餘卷中的一部分。爲了防止散失，我依據其中的一本書，勸請俊源法師先抄寫一本。其中，蘇景等回國途中，在壹岐島（Iki Island）遭遇海賊作亂。這部經書的上五卷掉入海中，略有浸濕。雖然海賊等有的被宋人殺害，有的連同島嶼一起被淹死，但敢說沒有散失的東西，宋人等說，這完全是依靠聖教的威力啊（等等）。保安元年七月五日，于太宰府記錄。大法師覺樹。

《弘贊法華傳》卷第六

藍谷沙門慧詳撰

誦持第六：西魏文皇帝（Western Wei Emperor Wen），外國山居沙門晉秣陵道場釋寶莊（Shi Baozhuang of Jin Moling Daochang），東晉山居釋法相（Shi Faxiang of Eastern Jin），東晉三賢寺釋僧生（Shi Sengsheng of Eastern Jin Sanxian Temple），宋法華臺釋法宗（Shi Fazong of Song Fahuatai），宋高逸釋普明（Shi Puming of Song Gaoyi），宋瓦官寺釋慧果（Shi Huiguo of Song Waguan Temple），宋祇洹寺釋道壽（Shi Daoshou of Song Qihuan Temple），宋法華寺釋僧翼（Shi Sengyi of Song Fahua Temple），齊高座寺釋慧進（Shi Huijin of Qi Gaozuo Temple），齊柏林寺釋弘明（Shi Hongming of Qi Bolin Temple），齊靈根寺釋慧豫（Shi Huiyu of Qi Linggen Temple），齊定林上寺釋超辯（Shi Chaobian of Qi Dinglin Shang Temple），齊天柱山寺釋法慧（Shi Fahui of Qi Tianzhu Mountain Temple），宋羅玙妻費氏（Fei Shi, wife of Luo Yu of Song Dynasty），秦郡東寺沙彌（Shami of Qinjun East Temple），後魏崇山釋凈見（Shi Jingjian of Later Wei Chongshan），後魏釋跋澄（Shi Bacheng of Later Wei），後魏御史中丞陸載（Lu Zai, Imperial Censor of Later Wei），梁南澗寺釋慧觀（Shi Huiguan of Liang Nanjian Temple），梁新安太守五淹（Wu Yan, Prefect of Xin'an of Liang Dynasty），梁會稽釋僧遷（Shi Sengqian of Liang Kuaiji），梁齊寧寺釋通子（Shi Tongzi of Liang Qining Temple），梁餘杭釋慧度（Shi Huidu of Liang Yuhang），梁治城寺釋僧歡（Shi Senghuan of Liang Zhicheng Temple），梁禪眾寺釋僧定（Shi Sengding of Liang Chanzhong Temple），梁匡山釋智登（Shi Zhideng of Liang Kuangshan），梁遊方沙門正則（Zhengze, wandering monk of Liang Dynasty），樑上行先生庾詵（Yu Shen, Mr. Shangxing of Liang Dynasty），梁匡山釋寶玦（Shi Baojue of Liang Kuangshan）（五俠寺僧附雍州僧附）（Monk of Wuxia Temple attached to monk of Yongzhou），梁啣草寺釋志湛（Shi Zhizhan of Xiancao Temple），梁憑法慧冥道見僧（Monk who saw monks through the power of Dharma and wisdom）。

西魏文皇帝（Western Wei Emperor Wen），名寶矩（Baoju），坐鎮四方，庇護諸子，駕馭三車，引導覺悟之路。將衣珠繫於眾人，在高地上顯示井水的清澈。大興伽藍，嚴持凈戒，進入如來之室，特別關懷孤寡老人。每天誦讀《法華經》，作為恒常的功課。

【English Translation】 English version: These are from over a hundred volumes of sacred teachings. To prevent loss, I requested Dharma Master Junyuan to first transcribe a copy based on one of the books. Among them, during Su Jing and others' return to their country, they encountered pirates causing chaos on Iki Island. The first five volumes of this scripture fell into the sea and were slightly damaged by water. Although some of the pirates were killed by the Song people, and some drowned along with the island, daring to say nothing was lost, the Song people said that it was entirely due to the power of the sacred teachings (etc.). Recorded on July 5th of the first year of Hoan at Dazaifu. By Great Dharma Master Kakuju.

The Sixth Scroll of 'Extolling the Lotus Sutra'

Composed by Shramana Huixiang of Lan Valley

Sixth: Recitation and Upholding: Emperor Wen of Western Wei (Western Wei Emperor Wen), Shramana Shi Baozhuang of Jin Moling Daochang who lived in the mountains of a foreign country, Shi Faxiang of Eastern Jin who lived in the mountains, Shi Sengsheng of Eastern Jin Sanxian Temple, Shi Fazong of Song Fahuatai, Shi Puming of Song Gaoyi, Shi Huiguo of Song Waguan Temple, Shi Daoshou of Song Qihuan Temple, Shi Sengyi of Song Fahua Temple, Shi Huijin of Qi Gaozuo Temple, Shi Hongming of Qi Bolin Temple, Shi Huiyu of Qi Linggen Temple, Shi Chaobian of Qi Dinglin Shang Temple, Shi Fahui of Qi Tianzhu Mountain Temple, Fei Shi, wife of Luo Yu of Song Dynasty, Shami of Qinjun East Temple, Shi Jingjian of Later Wei Chongshan, Shi Bacheng of Later Wei, Lu Zai, Imperial Censor of Later Wei, Shi Huiguan of Liang Nanjian Temple, Wu Yan, Prefect of Xin'an of Liang Dynasty, Shi Sengqian of Liang Kuaiji, Shi Tongzi of Liang Qining Temple, Shi Huidu of Liang Yuhang, Shi Senghuan of Liang Zhicheng Temple, Shi Sengding of Liang Chanzhong Temple, Shi Zhideng of Liang Kuangshan, Zhengze, wandering monk of Liang Dynasty, Yu Shen, Mr. Shangxing of Liang Dynasty, Shi Baojue of Liang Kuangshan (Monk of Wuxia Temple attached to monk of Yongzhou), Shi Zhizhan of Xiancao Temple, Monk who saw monks through the power of Dharma and wisdom.

Emperor Wen of Western Wei (Western Wei Emperor Wen), personal name Baoju, sat in the four quarters and sheltered his sons, drove the three vehicles and directed the path of enlightenment. He tied the jewel of the robe to the common people and showed the clarity of the well on the plateau. He greatly built sangharamas, deeply upheld the pure precepts, entered the room of the Tathagata, and especially cared for the lonely and elderly. He recited the Lotus Sutra every day as a constant practice.

昔外國山寺。有年少比丘。每誦法華。嘗于寺外經行。遇羅剎女。鬼變為婦人。甚好姿首。來嬈此比丘。比丘被惑。遂與之通。通后。精神恍忽。無所覺知。鬼負之飛行。欲還本處規將啖。于夜前分。從一伽藍上過。比丘在鬼上。聞伽藍中有誦法華經聲。因即少醒。憶已所習。乃心闇誦之。鬼便覺重。漸漸近地。遂不能勝。棄之而去。比丘少時醒寤。聞有鐘聲。即尋聲到寺。扣門求進。具陳本末。然計去其鄉。已二千餘里。諸僧云。此人犯重。不可同止。有一上座云。此鬼神所惑。非是自心。既得脫免。顯經威力。可留住寺。令其懺悔。后遇彼鄉信。乃發遣之。

釋寶莊。或云法莊。俗姓申。淮南人也。以晉泰元中。年始十歲。投廬山遠法師。為弟子。少以苦節標名。元嘉初。止秣陵道場寺。業行精苦。常誦法華。每誦之時。恒凈衣別座。焚香合掌。注想靈山。然後徐發雅音。又盡文句。其諷詠將半。比房聞莊戶前。如有兵仗羽衛之聲。寶天神來聽也。宋大明初。卒于寺。春秋七十有六。

釋法相。不知其氏。自言河南人也。東晉義熙中。忽悟非常。超然出俗。隱居山谷。游止無定。廓爾幽閑。不偶明執。誦法華經。日夜不懈。相。會因行經太山祠。日暮。因宿廟側民家。夜起誦經。忽聞扣門聲。相時出

【現代漢語翻譯】現代漢語譯本：從前，在外國的一座山寺里，有一位年輕的比丘（bhiksu，佛教出家男子），經常誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）。他常常在寺外經行（caṅkrama，僧人散步），遇到一個羅剎女（Rākṣasī，女惡鬼）。那鬼變成一個婦人，姿色非常美好，前來迷惑這位比丘。比丘被迷惑，就和她發生了關係。發生關係后，精神恍惚，什麼都不知道了。鬼揹著他飛行，想要回到自己的住處，打算吃掉他。在夜裡將要結束的時候，從一座伽藍（saṃghārāma，寺院）上空經過。比丘在鬼的背上，聽到伽藍中有誦讀《法華經》的聲音，因此稍微清醒了一些，回憶起自己所學的經文，於是心裡默默地誦讀。鬼立刻覺得身體變重，漸漸靠近地面，最終不能承受，丟下比丘離開了。比丘過了一會兒醒了過來，聽到有鐘聲，就循著聲音找到寺院，敲門請求進入，詳細地陳述了事情的經過。然而計算起來，距離他的家鄉已經有兩千多里了。眾僧說，這個人犯了重罪，不可以和他一起居住。有一位上座（長老）說，這是被鬼神迷惑，不是他自己的本心。既然已經脫離了危險，顯現了經書的威力，可以讓他留在寺院裡，讓他懺悔。後來遇到他家鄉來的信使，就把他送回去了。釋寶莊，或者也叫法莊，俗姓申，是淮南人。在晉朝泰元年間，他才十歲，就投奔廬山的遠法師（慧遠）做弟子。從小就以艱苦的節操聞名。元嘉初年，住在秣陵的道場寺，修行非常精進刻苦，經常誦讀《法華經》。每次誦讀的時候，一定穿上乾淨的衣服，另外設定座位，焚香合掌，集中精神觀想靈鷲山（Gṛdhrakūṭa），然後緩緩地發出優美的聲音，並且盡力理解經文的含義。他誦讀到一半的時候，隔壁房間的人聽到寶莊的門前，好像有兵器和儀仗隊的聲音，這是寶天神來聽經啊。宋朝大明初年，在寺院去世，享年七十六歲。釋法相，不知道他的姓氏，自稱是河南人。東晉義熙年間，忽然覺悟到非常的事情，超脫世俗，隱居在山谷里，遊歷居住沒有定處，心胸開闊幽靜閒適，不執著于名利。誦讀《法華經》，日夜不懈。法相曾經因為路過泰山祠，天色已晚，就在廟旁的民家住宿。夜裡起來誦經，忽然聽到敲門的聲音，法相當時...

【English Translation】 English version: In the past, in a foreign mountain temple, there was a young bhiksu (bhiksu, Buddhist monk) who often recited the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). He often walked outside the temple and encountered a Rākṣasī (Rākṣasī, female demon). The demon transformed into a woman with very beautiful features and came to seduce the bhiksu. The bhiksu was seduced and had relations with her. After having relations, he became mentally confused and unaware of anything. The demon carried him flying, wanting to return to her dwelling place, intending to devour him. In the pre-dawn hours, they passed over a saṃghārāma (saṃghārāma, monastery). The bhiksu, on the demon's back, heard the sound of reciting the Saddharma Puṇḍarīka Sūtra in the saṃghārāma, and therefore became slightly awake, recalling the scriptures he had learned, and then silently recited them in his heart. The demon immediately felt heavier, gradually approaching the ground, and eventually could not bear it, abandoning the bhiksu and leaving. The bhiksu woke up after a short while, heard the sound of a bell, and followed the sound to find the temple, knocked on the door requesting entry, and described the whole story in detail. However, calculating it, it was more than two thousand li (Chinese mile) away from his hometown. The monks said that this person had committed a serious crime and could not live with him. An elder said that this was being bewitched by a demon, not his own mind. Since he had escaped the danger and manifested the power of the scriptures, he could be allowed to stay in the temple and repent. Later, he met a messenger from his hometown and sent him back. 釋寶莊 Shi Baozhuang, or also called Fa Zhuang, whose secular surname was Shen, was a native of Huainan. In the Taiyuan era of the Jin Dynasty, he was only ten years old when he went to Mount Lu to become a disciple of Dharma Master Yuan (Huiyuan). From a young age, he was known for his austere integrity. In the early years of Yuanjia, he lived in Daocheng Temple in Moling, practicing diligently and assiduously, often reciting the Saddharma Puṇḍarīka Sūtra. Each time he recited, he would put on clean clothes, set up a separate seat, burn incense, put his palms together, concentrate his mind on contemplating Gṛdhrakūṭa (Vulture Peak), and then slowly utter beautiful sounds, and try his best to understand the meaning of the scriptures. When he recited halfway, people in the next room heard the sound of weapons and honor guards in front of Baozhuang's door, which meant that the Deva (celestial being) had come to listen to the scriptures. In the early years of Daming in the Song Dynasty, he passed away in the temple at the age of seventy-six. 釋法相 Shi Faxiang, whose surname is unknown, claimed to be a native of Henan. During the Yixi era of the Eastern Jin Dynasty, he suddenly awakened to extraordinary things, transcended the mundane, lived in seclusion in the mountains and valleys, and traveled and lived without a fixed place, with a broad and quiet mind, not attached to fame and fortune. He recited the Saddharma Puṇḍarīka Sūtra day and night without懈. Faxiang once passed by the Taishan Temple, and it was late, so he stayed overnight in a civilian's house next to the temple. He got up at night to recite the scriptures, and suddenly heard a knock on the door, Faxiang at that time...

看。見有一人玄衣武冠。見相致敬云。是太山府君。聞師誦經。故來參聽。弟子廟中。一石函在。多有財物。以佈施師。師可開取。其石蓋。重過千鈞。人莫勝舉。相試提之。飄然而開。於是。取得絹一百匹許。錢百餘貫。以施貧人。濟諸窮者。后渡江。止越城寺。忽然失志。遊蕩無度。時鎮北將軍司馬恬。惡其無道。招而鴆之。頻傾三鐘。神色不變。澹然無擾。恬大異之。慚懼悔愧。厚加供養。

釋僧生。姓袁氏。蜀郡陴人。少出家。以苦行致稱。成都宋豐等。請為三賢寺主。誦法華習禪定。嘗于山中誦經。有虎來蹲其前。誦竟乃去。后每至諷詠。輒見左右四人為侍衛。年雖衰老。而翹勤彌勵。后嬰微疾。便語侍者云。吾將去矣。死後可為燒身。弟子依遺命。

釋法宗。臨海人。莫知氏族。少好遊獵。嘗于剡。遇射孕鹿墮胎。鹿母銜箭。猶就地舐子。宗乃悟知貪生愛子。是有識所同。於是。摧弓折矢。出家業道。常分衛自資。受一食法。勤苦六時。以悔先罪。誦法華維摩。常升臺諷詠。響聞四遠。士鹿稟其歸戒者。三千餘人。遂開拓所住。以為精舍。因誦自號曰法華臺也。后不測所終。

釋普明。姓張。臨渭人。少出家。稟性清純。視不過步。蔬食布衣。以懺誦為業。三衣繩床。未嘗遠體。若欲

【現代漢語翻譯】現代漢語譯本：他看見一個人穿著黑色的衣服，戴著武士的帽子。那人向他致敬並說道：『我是泰山府君（掌管泰山的神）。聽說您在這裡誦經，所以特來參聽。我的廟裡有一個石函，裡面有很多財物，可以用來佈施給您。您可以打開它取用。』那個石蓋重達千鈞，沒有人能舉起來。那人試著提了一下，石蓋就輕飄飄地打開了。於是，他從中取出大約一百匹絹和一百多貫錢，用來施捨給貧困的人，救濟那些窮苦的人。後來，他渡江，住在越城寺。忽然失去了意志，行為放蕩沒有節制。當時鎮北將軍司馬恬（官名）厭惡他的無道，就招他來並用毒酒害他。他連續喝了三杯毒酒，神色都沒有改變，淡然自若，沒有受到任何影響。司馬恬對此感到非常驚異，慚愧後悔，於是厚待供養他。

釋僧生（人名），姓袁，是蜀郡陴縣人。他年輕時出家，以苦行而聞名。成都的宋豐等人請他擔任三賢寺的主持。他誦讀《法華經》，修習禪定。他曾經在山中誦經，有一隻老虎來到他面前蹲著，等他誦經完畢才離開。後來，他每次誦經時，總能看見左右有四個人作為侍衛。他雖然年老，但仍然勤奮努力。後來得了小病，就告訴侍者說：『我將要離開了。死後可以火化。』他的弟子們按照他的遺命做了。

釋法宗（人名），是臨海人，不知道他的氏族。他年輕時喜歡遊獵。曾經在剡地，遇到射中懷孕的鹿導致其墮胎。鹿媽媽銜著箭，仍然就地舔舐自己的孩子。法宗因此醒悟到貪生愛子是所有生物共有的本性。於是，他毀壞弓箭，出家修行。他經常靠乞討為生，遵守一食法（一天只吃一頓飯的戒律），勤奮地進行六時（一天六個時段）的修行，以懺悔過去的罪過。他誦讀《法華經》和《維摩經》，經常登上高臺誦經，聲音傳得很遠。前來稟告他皈依戒律的士人和百姓有三千多人。於是，他開墾自己居住的地方，作為精舍。因為誦讀《法華經》，所以自號為法華臺。後來不知道他最終的結局。

釋普明（人名），姓張，是臨渭人。他年輕時出家，天性清純。看東西不超過幾步遠，吃素食，穿布衣，以懺悔誦經為事業。他的三衣（僧侶的法衣）、繩床（簡單的床），從來沒有遠離身體。如果想要...

【English Translation】 English version: He saw a person dressed in black robes and wearing a warrior's crown. The person respectfully greeted him and said, 'I am the Lord of Mount Tai (the god who governs Mount Tai). I heard you reciting scriptures here, so I came to listen. In my temple, there is a stone casket containing many valuables, which can be used to make offerings to you. You can open it and take them.' The stone lid weighed over a thousand 'jun' (a unit of weight), and no one could lift it. The person tried to lift it, and the stone lid opened effortlessly. Thereupon, he took out about a hundred rolls of silk and more than a hundred strings of coins, which he used to give to the poor and help those in need. Later, he crossed the river and stayed at Yuecheng Temple. Suddenly, he lost his will and became dissolute and unrestrained. At that time, General Sima Tian (an official title), who was in charge of the northern frontier, disliked his lack of morality, so he summoned him and poisoned him with wine. He drank three cups of poisoned wine in a row, but his expression did not change, and he remained calm and undisturbed. Sima Tian was greatly surprised by this and felt ashamed and remorseful, so he treated him with great respect and provided for him generously.

The monk Sengsheng (person's name), whose surname was Yuan, was a native of Pi County in the Shu Commandery. He became a monk at a young age and was known for his ascetic practices. Song Feng and others from Chengdu invited him to be the abbot of Sanxian Temple. He recited the 'Lotus Sutra' and practiced meditation. He once recited scriptures in the mountains, and a tiger came and squatted in front of him, leaving only after he finished reciting. Later, whenever he chanted, he would always see four people on his left and right as guards. Although he was old, he remained diligent and zealous. Later, he contracted a minor illness and told his attendants, 'I am about to leave. After I die, you may cremate my body.' His disciples followed his last wishes.

The monk Fazong (person's name) was a native of Linhai, and his clan was unknown. He enjoyed hunting in his youth. Once in Shan, he encountered a pregnant deer that was shot, causing it to miscarry. The mother deer, with an arrow in her mouth, still licked her cub on the ground. Fazong then realized that the desire to live and love one's offspring is common to all sentient beings. Thereupon, he destroyed his bow and arrows and became a monk. He often supported himself by begging and observed the 'one meal' rule (eating only one meal a day), diligently practicing the six periods (six times a day) to repent for his past sins. He recited the 'Lotus Sutra' and the 'Vimalakirti Sutra', often ascending the platform to chant, and his voice was heard far and wide. More than three thousand scholars and commoners came to him to receive the precepts of refuge. Thereupon, he developed the place where he lived into a retreat. Because he recited the 'Lotus Sutra', he called himself the Lotus Platform. Later, his final fate is unknown.

The monk Puming (person's name), whose surname was Zhang, was a native of Linwei. He became a monk at a young age and was pure in nature. He could not see beyond a few steps, ate vegetarian food, wore cloth clothes, and made repentance and recitation his career. His three robes (the monastic robes of a monk) and rope bed (a simple bed) never left his body. If he wanted to...

訊息。坐而假寐。誦法華維摩二經。及諷誦之時。有別衣別座。未嘗穢雜。每至勸發品。輒見普賢乘象。立在其前。誦維摩經。亦聞空中唱樂。又善神咒。所救皆愈。有鄉人王道真。妻病。請明來咒。明入門。婦便悶絕。俄見一物如貍。長數尺許。從狗竇出。因此而愈。明嘗行水旁祠。巫覡自云。神見之。皆奔走。后遇疾。正坐燒香。不覺便逝。即宋孝建中卒。春秋八十五矣。

釋慧果。豫州人。少以蔬苦自業。宋初。游京師。止瓦官寺。誦法華十地。嘗于廁前。見一鬼。致敬于果云。昔為眾僧。而作維那。小不如法。墮在啖糞鬼中。法師德業高明。又慈悲為意。愿助以拔濟之方也。又云。昔有錢三千。埋在柿樹根下。愿取為福。果即告眾掘之。實得三千。為造法華一部。並設中會。后夢見此鬼云。已得改生。大勝昔日。果以宋大始六年卒。春秋七十有六。

釋道壽。未詳何許人也。清和恬寂。以恭孝稱。受五戒未嘗犯。元嘉中。遭其父憂。因毀遘疾。自無痛癢。唯黃瘠骨立。經歷年歲。諸治不瘳。因爾發願。愿疾愈出家。立誓之後。漸得平復。如願出俗。住祇洹寺。勤苦超絕。誦法華經三千遍。常見光瑞。元嘉十六年九月七日夜。見空中寶蓋。垂覆其上。后不知所終。

釋僧翼。吳興餘杭人。少

【現代漢語翻譯】現代漢語譯本：釋慧明，不清楚是哪裡人。他經常端坐並小憩。誦讀《法華經》（Saddharma Puṇḍarīka Sūtra，《妙法蓮華經》）和《維摩經》（Vimalakīrti Nirdeśa Sūtra，《維摩詰所說經》）。每次諷誦經文時，都有專門的衣服和座位，從不混雜污穢。每當誦到《勸發品》時，總能看見普賢菩薩（Samantabhadra），乘著白象，站在他的面前。誦讀《維摩經》時，也能聽見空中有音樂聲。他還擅長神咒，凡是他救治的人都能痊癒。有個鄉人叫王道真，他的妻子生病了，請慧明來念咒。慧明剛進門，王道真的妻子就昏厥了。隨即看見一個像貍貓一樣的東西，大約幾尺長，從狗洞里跑了出去，王道真的妻子因此而痊癒。慧明曾經路過水邊的祠廟，巫師們自己說，神看見他都跑開了。後來慧明生病了，正在端坐燒香時，不知不覺就去世了，那是宋孝建年間，享年八十五歲。釋慧果，豫州人。年輕時以自己種植蔬菜為生。宋朝初年，遊歷京師，住在瓦官寺。誦讀《法華經》和《十地經》（Daśabhūmika Sūtra，《十地經》）。曾經在廁所前，看見一個鬼，向慧果致敬說：『我以前是僧人，擔任維那（寺院中的職務，負責僧眾的紀律和秩序），因為稍微不如法，墮落到吃糞的鬼中。法師您的德行高明，又慈悲為懷，希望您能幫助我，用佛法拔濟我。』又說：『以前有三千錢，埋在柿子樹根下，希望您能取出來做善事。』慧果就告訴大家，一起去挖掘，果然得到了三千錢，用來建造了一部《法華經》，並設定了中會（一種佛教儀式）。後來夢見這個鬼說：『我已經得到轉生，比以前好多了。』慧果在宋大始六年去世，享年七十六歲。釋道壽，不清楚是哪裡人。他清靜平和，以恭敬孝順著稱。受持五戒，從未違犯。元嘉年間，遭遇到父親去世的喪事，因此悲傷過度而生病。自己沒有痛癢的感覺，只是身體變得又黃又瘦，只剩下骨頭。經歷了很多年，各種治療方法都沒有效果。因此發願，希望疾病痊癒后就出家。立下誓願之後，身體漸漸恢復。如願出家，住在祇洹寺（Jetavana，佛教早期重要的寺院），勤奮刻苦，超越常人。誦讀《法華經》三千遍，經常看見光明的祥瑞。元嘉十六年九月七日夜晚，看見空中有寶蓋，垂下來覆蓋在他的上方。後來不知道他最終去了哪裡。釋僧翼，吳興餘杭人。年輕時...

【English Translation】 English version: Shi Huiming, it is not clear where he was from. He often sat in meditation and dozed off. He recited the Saddharma Puṇḍarīka Sūtra (《妙法蓮華經》) and the Vimalakīrti Nirdeśa Sūtra (《維摩詰所說經》). Each time he chanted the scriptures, he had special clothes and a seat, and he never mixed them with unclean things. Whenever he recited the 'Encouragement of Holding This Sutra' chapter, he would always see Samantabhadra (普賢菩薩), riding a white elephant, standing in front of him. When reciting the Vimalakīrti Nirdeśa Sūtra, he could also hear music in the air. He was also skilled in divine mantras, and all those he healed recovered. There was a villager named Wang Daozhen, whose wife was ill, and he asked Huiming to chant mantras. As soon as Huiming entered the door, Wang Daozhen's wife fainted. Immediately, they saw something like a civet cat, about several feet long, running out of the dog hole, and Wang Daozhen's wife recovered as a result. Huiming once passed by a shrine by the water, and the shamans themselves said that the gods ran away when they saw him. Later, Huiming fell ill, and while sitting in meditation and burning incense, he passed away unconsciously. That was during the Xiaojian era of the Song Dynasty, and he was eighty-five years old. Shi Huiguo, a native of Yuzhou. In his youth, he supported himself by growing vegetables. In the early Song Dynasty, he traveled to the capital and stayed at Waguan Temple. He recited the Saddharma Puṇḍarīka Sūtra and the Daśabhūmika Sūtra (《十地經》). Once, in front of the toilet, he saw a ghost who paid respects to Huiguo and said, 'I used to be a monk, serving as a Vina (維那, a monastic office responsible for discipline and order), but because I was slightly improper, I fell into the realm of dung-eating ghosts. Venerable Master, your virtue is high and bright, and you are compassionate, so I hope you can help me with the Dharma to deliver me.' He also said, 'I used to have three thousand coins buried under the root of a persimmon tree, and I hope you can take them out to do good deeds.' Huiguo told everyone, and they dug it up together, and indeed they found three thousand coins, which were used to build a copy of the Saddharma Puṇḍarīka Sūtra and set up a Zhonghui (中會, a Buddhist ritual). Later, he dreamed that the ghost said, 'I have been reborn and am much better than before.' Huiguo passed away in the sixth year of the Dashi era of the Song Dynasty, at the age of seventy-six. Shi Daoshou, it is not clear where he was from. He was pure and peaceful, and known for his respect and filial piety. He received the Five Precepts and never violated them. During the Yuanjia era, he encountered the mourning of his father's death, and as a result, he was overly saddened and fell ill. He had no pain or itching, but his body became yellow and thin, leaving only bones. After many years, various treatments were ineffective. Therefore, he made a vow, hoping that he would recover from his illness and become a monk. After making the vow, his body gradually recovered. As he wished, he left the secular world and lived in Jetavana (祇洹寺, an important early Buddhist monastery), diligent and hardworking, surpassing ordinary people. He recited the Saddharma Puṇḍarīka Sūtra three thousand times, and often saw auspicious light. On the night of September 7th in the sixteenth year of Yuanjia, he saw a jeweled canopy in the air, hanging down and covering him. Later, it is not known where he eventually went. Shi Sengyi, a native of Yuhang, Wuxing. In his youth...

而信悟。早有絕塵之操。初出家。止廬山。依慧遠修學。勤素苦節。見重門人。每誦法華一部。以晉義凞十三年。與同志游會稽。履訪山水。至秦望西北。見五岫駢峰。有耆阇之狀。乃結草成庵。稱曰法華精舍。蔬食澗飲。三十餘年。以宋元嘉二十七年卒。春秋七十。

釋慧進。姓姚氏。吳興人也。少而雄勇。任性遊俠。年三十。忽悟心自啟。遂爾離俗。止京師高座寺。蔬食素衣。誓誦法華。用心勞苦。執卷輒病。乃發願。愿造法華百部。以悔前障。始聚得錢一千六百。時有劫來。問進。有物不。答云。唯有造經錢在佛處。群劫聞之。赧然而去。於是。聚集信施。得以成經。滿足百部。經成之後。病亦少差。因誦法華一部。情願既滿。勵操逾堅。常回諸福業。愿生安養。未亡少時。忽聞空中聲曰。汝所愿已足。必得生西方也。至齊永明三年。無病而卒。春秋八十有五。時。京師龍花寺。復有釋僧念。誦法華。蔬食避世。

釋弘明。本姓嬴。會稽山陰人也。少出家。貞苦有戒節。止山陰雲門寺。誦法華經習禪定。精勤禮懺。六時不輟。每旦即水瓶自滿。實諸天童子。以為給使也。明。嘗于雲門坐禪。虎來入明堂內。伏于床前。見明端然不動。久之乃去。又時。見一小兒。來聽明誦經。明曰。汝是何人。答云

【現代漢語翻譯】現代漢語譯本：因此，他信受領悟佛法，早就有超脫世俗的志向。最初出家后，住在廬山，跟隨慧遠（Huiyuan，東晉時期僧侶）修學。他勤奮樸素，生活節儉，深受慧遠門人的敬重。他經常誦讀《法華經》一部。晉義熙十三年，他與志同道合的朋友遊覽會稽（Kuaiji，古地名，在今浙江紹興一帶），尋訪山水。到達秦望（Qinwang，山名，在今浙江紹興東南）西北，看見五座山峰並列，呈現出耆阇（Grdhrakuta，又譯鷲峰山，釋迦牟尼佛常在此說法）山的樣子，於是結草為庵，稱作法華精舍（Fahua Vihara，法華經修行場所）。他吃蔬菜，飲澗水，生活了三十多年。宋元嘉二十七年去世，享年七十歲。

釋慧進（Shi Huijin），俗姓姚（Yao），吳興（Wuxing，古地名，在今浙江湖州一帶）人。年輕時雄健勇猛，喜歡遊歷行俠仗義。三十歲時，忽然覺悟，內心自發開啟，於是離開世俗，住在京師（Jingshi，古代國都）高座寺（Gaozuo Temple）。他吃蔬菜，穿素衣，發誓誦讀《法華經》。因為用心勞苦，一拿起經卷就生病。於是發願，要造《法華經》一百部，用來懺悔以前的業障。開始聚集到一千六百文錢。當時有強盜來了，問慧進有沒有東西。慧進回答說，只有造經的錢放在佛那裡。強盜們聽了，感到慚愧而離開了。於是，他聚集信徒的佈施，得以完成經書的製作，滿足了一百部的數量。經書完成後，他的疾病也稍微好轉。因此誦讀《法華經》一部，心願既然滿足，修行更加堅定。他經常回向各種福業，希望往生安養（Sukhavati，又稱極樂世界）。臨終前不久，忽然聽到空中傳來聲音說：『你所希望的已經足夠，必定能夠往生西方。』到齊永明三年，無病而去世，享年八十五歲。當時，京師龍花寺（Longhua Temple）又有釋僧念（Shi Sengnian），誦讀《法華經》，吃蔬菜，避世隱居。

釋弘明（Shi Hongming），本姓嬴（Ying），會稽山陰（Shanyin，古地名，在今浙江紹興）人。年少出家，貞潔刻苦，有戒律節操。住在山陰雲門寺（Yunmen Temple），誦讀《法華經》，修習禪定，精勤禮拜懺悔，每天六個時辰都不間斷。每天早晨，水瓶自己裝滿水，好像是諸天童子為他提供使喚。弘明曾經在雲門寺坐禪，老虎來到明堂（Mingtang，寺廟中的殿堂）內，趴在他的床前，看見弘明端正不動，很久之後才離開。又有時，看見一個小兒，來聽弘明誦經。弘明問：『你是何人？』回答說：

【English Translation】 English version: Consequently, he believed and comprehended the Dharma, possessing an early aspiration to transcend the mundane world. Initially, after becoming a monk, he resided at Mount Lu (Lushan), studying under Huiyuan (a monk of the Eastern Jin Dynasty). He was diligent and simple, living frugally, and was highly regarded by Huiyuan's disciples. He frequently recited one chapter of the 'Lotus Sutra'. In the thirteenth year of the Yixi era of the Jin Dynasty, he traveled with like-minded companions to Kuaiji (an ancient place name, around present-day Shaoxing, Zhejiang), exploring the mountains and rivers. Upon reaching the northwest of Mount Qinwang (a mountain name, southeast of present-day Shaoxing, Zhejiang), he saw five peaks standing side by side, resembling Mount Grdhrakuta (also translated as Vulture Peak, where Shakyamuni Buddha often preached). Therefore, he built a thatched hut, calling it Fahua Vihara (a place for practicing the Lotus Sutra). He ate vegetables and drank stream water, living there for more than thirty years. He passed away in the twenty-seventh year of the Yuanjia era of the Song Dynasty, at the age of seventy.

Shi Huijin, whose lay surname was Yao, was a native of Wuxing (an ancient place name, around present-day Huzhou, Zhejiang). In his youth, he was strong and brave, fond of traveling and chivalry. At the age of thirty, he suddenly awakened, his mind spontaneously opening, and he left the secular world, residing at Gaozuo Temple in the capital (Jingshi, the ancient capital). He ate vegetables and wore plain clothes, vowing to recite the 'Lotus Sutra'. Because he worked hard with his mind, he would fall ill whenever he picked up the scripture. Therefore, he made a vow to create one hundred copies of the 'Lotus Sutra' to repent for his past karmic obstacles. He initially gathered one thousand six hundred coins. At that time, robbers came and asked Huijin if he had anything. Huijin replied that he only had the money for making scriptures, which was kept with the Buddha. The robbers, upon hearing this, felt ashamed and left. Therefore, he gathered donations from believers and was able to complete the production of the scriptures, fulfilling the number of one hundred copies. After the scriptures were completed, his illness also improved slightly. Therefore, he recited one chapter of the 'Lotus Sutra', and since his wish was fulfilled, his practice became even more steadfast. He often dedicated all kinds of meritorious deeds, hoping to be reborn in Sukhavati (also known as the Pure Land). Shortly before his death, he suddenly heard a voice in the air saying, 'What you have wished for is sufficient, you will surely be reborn in the Western Paradise.' In the third year of the Yongming era of the Qi Dynasty, he passed away without illness, at the age of eighty-five. At that time, there was also Shi Sengnian at Longhua Temple in the capital, who recited the 'Lotus Sutra', ate vegetables, and lived in seclusion.

Shi Hongming, whose original surname was Ying, was a native of Shanyin in Kuaiji (an ancient place name, around present-day Shaoxing, Zhejiang). He became a monk at a young age, being chaste and austere, with disciplined conduct. He resided at Yunmen Temple in Shanyin, reciting the 'Lotus Sutra', practicing meditation, diligently prostrating and repenting, without ceasing for six periods of the day. Every morning, the water bottle would fill itself with water, as if celestial children were providing him with service. Hongming once sat in meditation at Yunmen Temple, and a tiger came into the Mingtang (the hall in the temple), lying in front of his bed. Seeing Hongming upright and unmoving, it left after a long time. Also, at times, he saw a small child coming to listen to Hongming reciting the scriptures. Hongming asked, 'Who are you?' The child replied:

。昔時此寺沙彌。盜帳下食。今墮圊中。聞上人道業。故來聽誦。愿助方便使免斯累也。明即說法勸化。領解方隱。後於永興石姥巖入定。又有山精來惱明。明捉得。以繩系之。鬼遜謝求脫云。不敢復來。乃解放。於是絕跡。元嘉中。郡守平昌孟顗。重其貞素。惡明出新安。止道樹精舍。后濟陽江齊之。于永興邑。立昭玄寺。復請明往住。大明末。陶里董氏。又為明。于村立柏林寺。要明還止。訓勖禪戒。門人成列。以齊永明四年。卒于柏林寺。春秋八十有四。

釋慧豫。黃龍人。來游楊州。止靈根寺。少而務學。遍訪眾師。善談論。美風則。每聞臧否人物。輒塞耳不聽。或時以異言問止。瓶衣率素。日以一中自畢。精勤標節。以救苦為先。誦法華經。又習禪業。精於五門(總彰佛體門。開智慧門。顯不思議門。諸法正性門。了無異自性無礙解脫門)嘗寢。見有三人來扣戶。並衣冠鮮潔。執持花蓋。豫問。覓誰。答云。法師應死。故來奉迎。豫曰。小事未了。可申一年不。答云。可爾。至明年滿一週而卒。是歲齊永明七年。春秋五十有七。

釋超辨。姓張。燉煌人也。幼而神悟孤發。履操深沉。誦法華金剛般若。后還都。止定林上寺。閑居養素畢命。山門誦法華。日限一遍。心敏口從。恒有餘力。禮千佛

【現代漢語翻譯】現代漢語譯本：從前，這座寺廟裡有個沙彌，偷了帳下的食物，現在墮入廁所中。他聽聞上人的道業，所以前來聽誦經。希望上人能幫助他，使他免除這種苦難。第二天，道明就為他說法勸化，沙彌領悟后就隱去了。後來，道明在永興石姥巖入定。又有山精前來騷擾道明，道明捉住了它，用繩子捆綁起來。山精遜謝求饒，說：『我再也不敢來了。』道明才放了它，從此山精就絕跡了。元嘉年間，郡守平昌孟顗，看重道明的貞潔樸素，不喜歡道明離開新安，讓他住在道樹精舍。後來，濟陽江齊之在永興邑建立了昭玄寺，又請道明前去居住。大明末年，陶里董氏又為道明在村裡建立了柏林寺，邀請道明回去居住，訓誡禪戒，門人成群。齊永明四年，道明在柏林寺圓寂，享年八十四歲。釋慧豫（釋：佛教僧侶的尊稱；慧豫：人名），黃龍人。他來到楊州遊歷，住在靈根寺。年少時就致力於學習，遍訪各位老師。他善於談論，品行美好。每當聽到別人評論人物的善惡，總是塞住耳朵不聽。有時用奇怪的話語來問他原因。他的瓶和衣服都很樸素，每天只吃一頓午飯。他精進勤奮，以救苦為先。誦讀《法華經》，又學習禪業，精通五門（總彰佛體門：全面彰顯佛的法身；開智慧門：開啟智慧之門；顯不思議門：彰顯不可思議的境界；諸法正性門：探究諸法真實本性之門；了無異自性無礙解脫門：了悟沒有差異的自性，獲得無礙的解脫）。曾經睡覺時，看見有三個人來敲門，都穿著鮮艷整潔的衣服，拿著花和傘蓋。慧豫問：『你們找誰？』回答說：『法師您應該去世了，所以前來迎接您。』慧豫說：『我還有些小事沒有完成，可以延緩一年嗎？』回答說：『可以。』到第二年滿一年時就圓寂了。那年是齊永明七年，享年五十七歲。釋超辨（釋：佛教僧侶的尊稱；超辨：人名），姓張，是敦煌人。從小就聰慧，很早就出家，行為深沉穩重。誦讀《法華經》、《金剛經》、《般若經》。後來回到都城，住在定林上寺。他安靜地居住，保持樸素的生活直到去世。在山門誦讀《法華經》，每天限定一遍，心思敏捷，口齒流暢，總有餘力。禮拜千佛。

【English Translation】 English version: Formerly, a novice (Shami) in this temple stole food from under the tent and has now fallen into the latrine. Hearing of the Superior's virtuous practice (Daoye), he came to listen to the chanting, hoping for assistance to be freed from this suffering. The next day, Daoming preached and enlightened him, and the novice disappeared after understanding. Later, Daoming entered Samadhi (Ding) at the Stone Grandmother Rock (Shi Laoyan) in Yongxing. A mountain spirit (Shanjing) came to harass Daoming, who captured it and tied it with a rope. The spirit begged for release, saying, 'I dare not come again.' Daoming released it, and it vanished. During the Yuanjia period, the governor of the commandery, Meng Yi of Pingchang, valued Daoming's integrity and simplicity and disliked him leaving Xin'an, so he had him stay at the Daoshu Hermitage. Later, Jiang Qi of Jiyang established the Zhaoxuan Temple in Yongxing County and invited Daoming to reside there. At the end of the Daming period, Dong of Taoli built the Bailin Temple in the village for Daoming, inviting him to return and reside there, instructing in Chan precepts, with disciples in rows. In the fourth year of Yongming of the Qi dynasty, Daoming passed away at Bailin Temple at the age of eighty-four. Shi Huiyu (Shi: a respectful title for Buddhist monks; Huiyu: a personal name), was from Huanglong. He traveled to Yangzhou and stayed at Linggen Temple. He devoted himself to learning from a young age, visiting many teachers. He was skilled in debate and had excellent manners. Whenever he heard criticism of people, he would plug his ears and not listen. Sometimes he would ask the reason with strange words. His bowl and clothes were simple, and he only ate one meal a day at noon. He was diligent and took saving suffering as his priority. He recited the 'Lotus Sutra' (Fahua Jing) and also practiced Chan meditation, mastering the Five Gates (Zong Zhang Foti Men: the gate of fully manifesting the Buddha's Dharmakaya; Kai Zhihui Men: the gate of opening wisdom; Xian Bu Si Yi Men: the gate of revealing the inconceivable realm; Zhu Fa Zhengxing Men: the gate of exploring the true nature of all dharmas; Liao Wu Yi Zixing Wuai Jietuo Men: the gate of understanding the non-different self-nature and attaining unobstructed liberation). Once, while sleeping, he saw three people come to knock on the door, all dressed in bright and clean clothes, holding flowers and canopies. Huiyu asked, 'Whom are you looking for?' They replied, 'Master, you are about to pass away, so we have come to welcome you.' Huiyu said, 'I have some small matters that are not yet completed, can it be delayed for a year?' They replied, 'It can be.' He passed away exactly one year later. That year was the seventh year of Yongming of the Qi dynasty, and he was fifty-seven years old. Shi Chaobian (Shi: a respectful title for Buddhist monks; Chaobian: a personal name), whose surname was Zhang, was from Dunhuang. He was intelligent from a young age and left home early, with deep and steady conduct. He recited the 'Lotus Sutra' (Fahua Jing), the 'Diamond Sutra' (Jingang Jing), and the 'Prajna Sutra' (Bore Jing). Later, he returned to the capital and stayed at Dinglin Upper Temple. He lived quietly, maintaining a simple life until his death. He recited the 'Lotus Sutra' at the mountain gate, limiting himself to one recitation per day, with a quick mind and fluent speech, always having energy to spare. He prostrated to the Thousand Buddhas.

。凡一百五十餘萬拜。足不出門。三十餘載。以齊永明十年。終於山寺。春秋七十有三。葬于寺南。沙門僧祐。為造碑墓所。東莞劉勰制文。

釋法慧。本姓夏侯氏。少而秉志精苦。律行冰嚴。以宋大明之末。東遊禹穴。隱於天柱山寺。誦法華一部。蔬食布衣。志耽人外。居閣不下。三十餘年。王侯稅駕。止拜房而返。唯汝南周顒。以信解兼深。特與相接。時有慕德希禮。或因颙介意。時一見者。以齊建武二年。卒于山寺。春秋八十有五。

清信女費氏者。寧蜀人。宋寧州刺史費悅之女也。出為羅玙之妻。少而敬信。誦法華經數年。勤至不倦。后忽得病苦心痛。合門惶懼。屬纊待盡。費氏心念。我誦經勤苦。宜有益祐。庶不於此。遂致死也。既而睡臥。食頃。如窹如夢。見佛于窗中授手。以摩其心。應時痊癒。一堂男女婢僕。悉睹金光。亦聞異香氣。玙從妹。即王琰外族。曾祖尚書中兵郎費愔之夫人也。於時。省疾床前。亦具聞見。於是。大興信悟。虔或至終。每以此瑞。勸化子侄焉。

釋某。失其名。住秦郡東寺。有一沙彌。誦法華甚通利。唯到藥草喻品。叆叇二字。隨教隨忘。如是至千。師苦責之曰。汝誦一部經。熟利如此。豈不能作意憶此二字耶。師。夜即夢見一僧。謂之曰。汝不應責此沙

【現代漢語翻譯】現代漢語譯本：他總共禮拜了一百五十餘萬次，足不出戶三十餘年。齊永明十年，在山寺圓寂，享年七十三歲，葬于寺廟南面。沙門僧祐為他建造了碑墓，東莞劉勰撰寫了碑文。

釋法慧（Shi Fa Hui），本姓夏侯氏，自幼立志，精進刻苦，嚴守戒律。宋大明末年，東遊至禹穴，隱居於天柱山寺。誦讀《法華經》一部，粗茶淡飯，志向超脫塵世。居住閣樓，不輕易下樓，長達三十餘年。王侯前來拜訪，也只在房前行禮后便返回。只有汝南周顒（Zhou Yong），因信仰和理解都十分深刻，才特別與他交往。當時有人仰慕他的德行，希望拜訪，有時通過周顒引薦，才能偶爾見上一面。齊建武二年，在山寺圓寂，享年八十五歲。

清信女費氏，是寧蜀人，宋寧州刺史費悅（Fei Yue）的女兒。嫁給羅玙（Luo Yu）為妻。從小就虔誠信仰，誦讀《法華經》數年，勤奮而不懈怠。後來忽然得了重病，心痛難忍，全家驚慌恐懼，準備後事。費氏心想：『我誦經如此勤奮，應該會有益處和保佑，或許不至於因此而死。』於是躺下休息，過了一會兒，似睡非睡，似夢非夢，看見佛在窗戶中伸出手來，撫摩她的心臟，立刻痊癒。滿屋子的男女婢僕，都看見了金光，也聞到了奇異的香氣。羅玙的堂妹，是王琰（Wang Yan）的外親，曾祖是尚書中兵郎費愔（Fei Yin）的夫人。當時，在床前探望病情，也親眼目睹了這一切。於是，更加堅定了信仰，虔誠直到去世。她經常用這件事來勸導子侄輩。

釋某，已經忘記了他的名字，住在秦郡東寺。有一個沙彌，誦讀《法華經》非常流利，唯獨到了《藥草喻品》時，『叆叇』（ai dai）二字，隨教隨忘，如此反覆上千次。師父嚴厲責備他說：『你誦讀整部經，如此熟練，難道就不能用心記住這兩個字嗎？』當天晚上，師父就夢見一個僧人，對他說：『你不應該責備這個沙彌。』

【English Translation】 English version: He made over 1.5 million prostrations, never leaving his residence for more than thirty years. In the tenth year of Yongming during the Qi dynasty, he passed away at the mountain temple at the age of seventy-three and was buried south of the temple. The Shramana Sengyou (Sengyou, a Buddhist monk) erected a stele and tomb for him, and Liu Xie (Liu Xie, a writer) of Dongguan composed the inscription.

釋法慧 (Shi Fa Hui), whose original surname was Xiahou, was determined and diligent from a young age, strictly adhering to the precepts. At the end of the Song dynasty's Daming era, he traveled east to Yu Cave and lived in seclusion at Tianzhu Mountain Temple. He recited the entire 'Lotus Sutra,' lived on a vegetarian diet, and aspired to transcend the mundane world. He resided in his chamber, rarely descending, for over thirty years. Even princes and nobles who came to pay their respects were only greeted at the entrance of his room before returning. Only Zhou Yong (Zhou Yong) of Runan, due to his deep faith and understanding, was granted special audience. Some who admired his virtue and wished to pay their respects could only meet him occasionally through Zhou Yong's introduction. In the second year of Jianwu during the Qi dynasty, he passed away at the mountain temple at the age of eighty-five.

The laywoman Fei, from Ningshu, was the daughter of Fei Yue (Fei Yue), the governor of Ningzhou during the Song dynasty. She married Luo Yu (Luo Yu). From a young age, she was devout and recited the 'Lotus Sutra' for many years, diligently and tirelessly. Later, she suddenly fell seriously ill with severe heart pain, causing great fear and anxiety in her family, who prepared for her passing. Fei thought to herself, 'I have recited the sutra so diligently, I should receive blessings and protection, and perhaps not die from this.' Then she lay down to rest, and after a while, in a state between sleep and wakefulness, she saw the Buddha extending his hand from the window and touching her heart. She was instantly healed. All the men, women, servants, and maids in the house saw the golden light and smelled the strange fragrance. Luo Yu's cousin, a relative of Wang Yan (Wang Yan), whose great-grandmother was the wife of Fei Yin (Fei Yin), the Secretary of the Ministry of War, was also present at her bedside and witnessed everything. Thereupon, her faith was strengthened, and she remained devout until her death. She often used this miraculous event to encourage her children and nephews.

The monk, whose name has been lost, lived in the East Temple of Qin Prefecture. He had a Shami (Shami, a novice monk) who recited the 'Lotus Sutra' very fluently, except for the two characters '叆叇' (ai dai) in the 'Parable of the Medicinal Herbs' chapter, which he would forget as soon as he was taught them, repeating this cycle thousands of times. The master severely rebuked him, saying, 'You recite the entire sutra so fluently, how can you not make an effort to remember these two characters?' That night, the master dreamed of a monk who said to him, 'You should not blame this Shami.'

彌。沙彌。前生在寺側東村。受優婆夷身。本誦法華一部。但其家法華。當時藥草喻品。白魚食去叆叇二字。於時經本無此二字。為其今生新受。習未成耳。其姓名某。經亦見在。脫不信者。可往驗之。師明旦就彼村。訪問此家。言畢。問主人云。有可供養處不。答曰。有之。問曰。有若為經盡。答云。有法華經一部。師索取看。藥草喻品。果缺二字。訪云。是大兒亡婦。生存受持之經。計亡。已得一十七年。果與此沙彌。年時胎月相應也。自後頻移歲稔。始得精熟。不知所終。

釋凈見。不知何許人。童稚出家。多住崇高及龍門山。誦法華經。至一萬三千遍。內精修妙觀。深入禪要。既誦持積久。身力疲睏。過二十餘年後。忽聞住處北邊。有諸小兒。言語鬧亂。轉覺煩悶。亦不測小兒從何所來。時有一白頭老公。著白練裙襦。每來參問云。禪師四大何如。師答。漸覺羸頓。又不知何處。得多許小兒。日相煩亂。不復可忍。老公云。師往其戲處坐。待彼脫衣入水洗浴。師隨抱一小兒衣還。若來取者。慎勿與之。其若罵師。師慎勿應答。弟子自來語之。見。即隨老公語。往候之。諸小兒。果脫衣入池洗浴。乃抱得小兒衣還房。小兒尋后索衣。見。憶老公言囑。永不還之。小兒即惡口。譭謗禪師。言及宗祖。師亦不

【現代漢語翻譯】現代漢語譯本：彌（Mí，人名）。沙彌（Shāmí，佛教術語，指已出家但尚未正式受戒的年輕僧侶）。前生在寺廟側邊的東村，是受持優婆夷（Yōupóyí，佛教術語，指在家女信徒）身份的人。生前誦讀《法華經》一部。但她家的《法華經》，在當時的藥草喻品中，『白魚食去叆叇（àidài，雲彩濃密的樣子）』二字缺失。當時經書原本就沒有這兩個字，是因為他今生新受戒，學習還不熟練的緣故。他的姓名是某某。經書也還在。如果不相信，可以前往驗證。師父第二天就去那個村子，訪問這戶人家。說完，問主人說：『有可以供養的地方嗎？』回答說：『有。』問：『有什麼經書？』回答說：『有一部《法華經》。』師父索取來看，藥草喻品中，果然缺少這兩個字。詢問說：『這是大兒媳婦去世后，生前受持的經書。』計算去世，已經有十七年了。果然與這個沙彌，出生年份月份相應。之後經常遷移，多年後才精熟。不知道最終的去向。

釋凈見（Shì Jìngjiàn，人名）。不知道是哪裡人。童年出家。大多住在崇高山和龍門山。誦讀《法華經》，達到一萬三千遍。內心精進修習妙觀，深入禪定的要旨。因為誦讀受持時間長久，身體疲憊困頓。過了二十多年後，忽然聽到住處北邊，有許多小孩子，言語喧鬧。越發覺得煩悶。也不知道小孩子是從哪裡來的。當時有一位白頭老翁，穿著白色練裙襦，每次來參拜詢問說：『禪師四大（四大，佛教術語，指地、水、火、風四種構成物質世界的元素）怎麼樣了？』師父回答說：『漸漸覺得衰弱困頓。』又不知道從哪裡，來了這麼多小孩子，每天互相煩擾，不能忍受。老翁說：『師父去他們嬉戲的地方坐著，等他們脫了衣服進入水中洗浴，師父就抱走一個小孩子的衣服回來。如果他們來索取，千萬不要給他們。如果他們謾罵師父，師父千萬不要應答。弟子自然會來告訴他們。』凈見就按照老翁的話，前去等候。那些小孩子，果然脫了衣服進入池塘洗浴。於是抱走一個小孩子的衣服回到房間。小孩子隨後索要衣服。凈見，想起老翁的囑咐，始終不還給他們。小孩子就惡語相向，譭謗禪師，言語涉及宗族祖先。師父也不

【English Translation】 English version: Mí (name). Shāmí (Buddhist term, referring to a young monk who has left home but has not yet been formally ordained). In his previous life, he lived in the east village next to the temple and was a female lay devotee (Yōupóyí, Buddhist term, referring to a female lay believer). In his lifetime, he recited a copy of the 'Lotus Sutra'. However, in his family's copy of the 'Lotus Sutra', in the 'Parable of the Medicinal Herbs' chapter, the two characters 'àidài (cloudy appearance)' were missing, eaten by white fish. At that time, the original scripture did not have these two characters, because he is newly ordained in this life, and his learning is not yet proficient. His name is so-and-so. The scripture is still there. If you don't believe it, you can go and verify it. The master went to that village the next day and visited the family. After speaking, he asked the host: 'Is there a place to make offerings?' The host replied: 'Yes.' He asked: 'What scriptures do you have?' The host replied: 'There is a copy of the 'Lotus Sutra'.' The master asked to see it, and in the 'Parable of the Medicinal Herbs' chapter, the two characters were indeed missing. He inquired: 'This is the scripture that the deceased wife of the eldest son recited during her lifetime.' Counting the death, it has been seventeen years. Indeed, it corresponds to the year and month of this Shāmí's birth. Afterwards, he moved frequently, and it took many years to become proficient. I don't know where he ended up.

釋凈見 (Shì Jìngjiàn, name). It is not known where he was from. He became a monk in his childhood. He mostly lived in Chonggao Mountain and Longmen Mountain. He recited the 'Lotus Sutra' up to thirteen thousand times. Inwardly, he diligently practiced the wonderful contemplation, deeply entering the essentials of meditation. Because he had been reciting and upholding it for a long time, his body was tired and exhausted. More than twenty years later, he suddenly heard many children making noise to the north of his residence. He felt increasingly annoyed. He also did not know where the children came from. At that time, there was an old man with white hair, wearing a white silk skirt and jacket, who came to pay his respects and asked: 'How are the four elements (四大, Sìdà, Buddhist term, referring to the four elements of earth, water, fire, and wind that constitute the material world) of the Zen master?' The master replied: 'I gradually feel weak and exhausted.' He also did not know where so many children came from, disturbing each other every day, making it unbearable. The old man said: 'Master, go and sit where they are playing. Wait for them to take off their clothes and enter the water to bathe, and then master should take one of the children's clothes back. If they come to ask for it, do not give it to them. If they scold master, master must not answer. This disciple will naturally come and tell them.' Jìngjiàn followed the old man's words and went to wait. Those children indeed took off their clothes and entered the pond to bathe. So he took one of the children's clothes back to his room. The child then asked for his clothes. Jìngjiàn, remembering the old man's instructions, never returned them. The child then spoke evil words, slandering the Zen master, and his words involved the clan ancestors. The master also did not

應。白頭老公尋至。語小兒云。汝入師懷裡。小兒初不肯從。老公驅逼數回。始入見懷。沒在腹內。老公問師。四大何如。見云。氣力勝于從來。老公尋去。自爾已后。體力休強。禪誦數倍。識者云。此當是普賢菩薩。令山神驅諸藥之精。變為小兒。使其服之。除疾病耳。凈見。即邈禪師之教授禪法之師也。后不知所終。

釋跋澄。少出家。精神闇鈍。而長齋蔬食。年二十五。受具戒發心。誦法華經。愿生西方。日誦一行。或至半偈。或都不得。年登八十。方始通利。后因眠息。夢見一人著朱衣武冠。手把請疏。開示跋澄云。天主帝釋。遣來奉請。澄答云。貧道愿生西方。且忉利天。雖是勝處。然不稱貧道所愿。朱衣人。於是即去。睡覺。召諸弟子。述向所夢。明日。又夢七層浮圖。澄身居第五層上。向西望見。寶繩階道。無有涯際。有二金剛。執杵在兩廂立。數個青衣童子。捉白拂。拂此階道。問童子云。此是何所。答云。此是西方寶繩階道。來迎澄法師。法師睡覺。述斯事。語諸弟子云。汝可貿吾三衣六物。作一供齋。依語營辦。齋前問大眾云。見千佛以不。眾云。不見。復問。聞非常香氣以不。眾云。咸聞。齋竟。澡浴剃髮。端坐正念。於是而終。

後魏太子中庶子御史中丞陸載。本吳人也。為宋

【現代漢語翻譯】現代漢語譯本：他答應了。一位白髮老翁尋找到他，對小兒說：『你進入師父的懷裡。』小兒起初不肯順從，老翁多次催促逼迫，小兒才進入師父的懷裡，消失在他的腹內。老翁問師父：『四大（指地、水、火、風四種構成物質世界的元素）如何？』師父說：『氣力勝過以往。』老翁隨即離去。自此以後，師父的體力恢復強健，禪修誦經的次數也增加數倍。有見識的人說，這應該是普賢菩薩，讓山神驅使各種藥物的精華，變化成小兒，讓他服下，以此來去除疾病。凈見，就是邈禪師傳授禪法的老師。後來不知他的最終去向。釋跋澄（Shi Bacheng），年少時出家，精神遲鈍愚笨，但長期堅持素食。二十五歲時，受具足戒后發心誦讀《法華經》（Fahua Jing），愿往生西方極樂世界。每天誦讀一行，有時只能誦讀半句偈語，有時甚至一句都無法誦讀。到了八十歲，才開始通順流利地誦讀。後來因為睡眠休息，夢見一人身穿硃紅色官服，頭戴武士帽，手持請疏，打開給跋澄看，說：『天主帝釋（Tianzhudishi，佛教中的護法神）派遣我來奉請您。』跋澄回答說：『貧道愿往生西方極樂世界，而且忉利天（Daolitian，佛教中的欲界六天之一）雖然是殊勝之處，但不符合貧道的願望。』朱衣人於是就離開了。醒來后，召集眾弟子，講述了剛才的夢境。第二天，又夢見七層寶塔，跋澄自身處在第五層上，向西望去，看見寶繩階梯，沒有邊際。有兩位金剛（Jingang，佛教中的護法神）手持金杵站在兩旁，幾個青衣童子拿著白拂塵，拂拭這條階梯。他問童子：『這是什麼地方？』童子回答說：『這是西方極樂世界的寶繩階梯，是來迎接澄法師的。』法師醒來后，講述了這件事，告訴眾弟子說：『你們可以賣掉我的三衣六物，做一次供齋。』弟子們按照他的話去辦理。齋飯前，他問大眾：『看見千佛（Qianfo）了嗎？』眾人都說：『沒有看見。』他又問：『聞到非常香的氣味了嗎？』眾人都說：『聞到了。』齋飯完畢后，他洗澡剃髮，端正坐好，專心正念，於是就圓寂了。後魏太子中庶子、御史中丞陸載（Lu Zai），原本是吳地人，是宋朝的...

【English Translation】 English version: He agreed. An old man with white hair found him and said to the young boy, 'Enter the master's embrace.' The young boy initially refused to comply. The old man urged and pressed him several times before the boy entered the master's embrace and disappeared into his abdomen. The old man asked the master, 'How are the Four Great Elements (Sida, referring to earth, water, fire, and wind, the four elements that constitute the material world)?' The master said, 'My strength surpasses what it was before.' The old man then left. From then on, the master's physical strength recovered and became strong, and the number of times he practiced meditation and recited scriptures increased several times. Those with knowledge said that this must be Samantabhadra Bodhisattva (Puxian Pusa), who had the mountain god drive the essence of various medicines and transform them into a young boy for him to take, in order to remove his illness. Jingjian was the teacher who taught Chan (Zen) to Chan Master Miao. Later, his final whereabouts were unknown. 釋跋澄 (Shi Bacheng) became a monk at a young age. He was mentally dull, but he maintained a long-term vegetarian diet. At the age of twenty-five, after receiving the full precepts, he resolved to recite the Lotus Sutra (Fahua Jing), vowing to be reborn in the Western Pure Land. He recited one line a day, sometimes only half a verse, and sometimes not even one verse. By the age of eighty, he was finally able to recite fluently. Later, while resting, he dreamed of a person wearing scarlet official robes and a warrior's hat, holding a petition. He opened it and showed it to 跋澄 (Shi Bacheng), saying, 'The Lord of Heaven, Indra (Tianzhudishi, a protective deity in Buddhism), has sent me to invite you.' 跋澄 (Shi Bacheng) replied, 'This poor monk wishes to be reborn in the Western Pure Land, and although Trayastrimsa Heaven (Daolitian, one of the six heavens of the Desire Realm in Buddhism) is a wonderful place, it does not match my wish.' The person in scarlet robes then left. Upon waking up, he summoned his disciples and recounted the dream he had just had. The next day, he dreamed again of a seven-story pagoda. 跋澄 (Shi Bacheng) himself was on the fifth floor, looking west and seeing a jeweled rope staircase without end. Two Vajras (Jingang, protective deities in Buddhism) stood on either side holding vajras, and several boys in green robes held white whisks, dusting the staircase. He asked the boys, 'What is this place?' The boys replied, 'This is the jeweled rope staircase of the Western Pure Land, here to welcome Dharma Master 跋澄 (Shi Bacheng).' After waking up, the Dharma Master recounted this event and told his disciples, 'You may sell my three robes and six items to make an offering.' The disciples did as he said. Before the offering, he asked the assembly, 'Have you seen the Thousand Buddhas (Qianfo)?' Everyone said, 'We have not seen them.' He asked again, 'Have you smelled an extraordinary fragrance?' Everyone said, 'We have smelled it.' After the offering, he bathed, shaved his head, sat upright, and focused his mind, and then he passed away. 陸載 (Lu Zai), the Palace Attendant and Censor of the Crown Prince of the Later Wei Dynasty, was originally from the Wu region and was from the Song Dynasty...

武咸陽王義真行軍大都督長史。后沒赫連。因即仕魏。有才調。善談謔。而性愛虛靜。常以佛法為意。每誦眾經。讚揚玄真。末年精到。經字放光。誦法華經。頻感舍利。

釋慧觀。不知何許人。流寓玄津。聽南澗寺仙法師講。最為領袖。后忽感惡疾。及開。自勖誦法華經。至心懺悔。精誠既徹。豁然消食。因以法華為業。梁武。敕觀入壽光殿。既不得外講。因知制義。言味宮商。辭理包富。吳平世子蕭勸。臨嶺南番州。啟觀往彼。弘講法華。道俗歸心。每多祥瑞。后不知所終。

王淹。字公遠。瑯玡臨溯人。祖份。尚書左㒒射。父琳。司徒左長史。長公主所生。官至黃門郎新安太守。專心佛道。無懈晨昏。持誦法華積有年稔。其第八弟固。亦菜食。誦法華經。淹亡。與固夢雲。吾得生西方無量壽國。胎生在鐵葉蓮華內。五百歲方得出胎見佛。以誦法華苦到故。得生西方。以愚癡多疑故。受胎生。於是別矣。上報汝知。誦經勿懈也。

釋僧遷。會稽人。少而博學。多所該通。每常講說。著諸經疏。甚有精理。誦法華積五十餘載。以梁明帝天保四年九月二十七日向曉。夢見普賢菩薩乘白象。從東方來。手執白物。指僧遷頂。當時知是普賢。心中驚喜。唯得口稱南無普賢菩薩。未及施禮。即便覺窹。后

【現代漢語翻譯】現代漢語譯本：武咸陽王義真（人名，官職）手下的行軍大都督長史。後來歸附赫連（姓氏）。因此就在北魏做官。他很有才華，善於談笑，而且虛心寡慾。常常以佛法爲念，每次都誦讀各種佛經，讚揚玄妙的真理。晚年時更加精進，所抄寫的經文字跡都放出光芒。誦讀《法華經》時，多次感應到舍利（佛教聖物）。

釋慧觀（人名，僧人）：不知道是哪裡人，流落到玄津。聽南澗寺的仙法師講經，他是聽眾中最傑出的人。後來忽然得了重病，在病痛發作時，他勉勵自己誦讀《法華經》，至誠懺悔。精誠達到極點，病痛霍然而愈。因此以誦讀《法華經》為事業。梁武帝（皇帝名號）下令慧觀進入壽光殿。因為不能在外講經，所以就研究經文的意義。他的言辭富有宮商之美，辭藻和義理都非常豐富。吳平世子蕭勸（人名，爵位）到嶺南番州上任，邀請慧觀前往那裡，弘揚講授《法華經》，當地的僧人和百姓都歸心向佛，常常出現吉祥的徵兆。後來就不知道他的最終去向了。

王淹（人名），字公遠，瑯玡臨溯人。祖父王份（人名，官職），官至尚書左僕射。父親王琳（人名，官職），官至司徒左長史，是長公主所生。王淹官至黃門郎新安太守，專心於佛道，早晚都不懈怠。持誦《法華經》已經很多年了。他的第八個弟弟王固（人名），也吃素，誦讀《法華經》。王淹去世后，給王固託夢說：『我得以往生西方極樂世界，在鐵葉蓮花中胎生。五百年後才能從蓮花中出來見到佛。因為誦讀《法華經》非常刻苦的緣故，才能往生西方。因為愚癡多疑的緣故，所以要胎生。現在就此告別了。特地來告訴你，誦經不要懈怠啊。』

釋僧遷（人名，僧人）：會稽人。年輕時就博學多才，通曉很多知識。經常講經說法，撰寫各種經書的疏解，很有精闢的道理。誦讀《法華經》累計有五十多年。在梁明帝天保四年九月二十七日黎明時分，夢見普賢菩薩（佛教菩薩名）乘坐白象，從東方而來，手裡拿著白色的東西，指向僧遷的頭頂。當時知道是普賢菩薩，心中驚喜，只能口稱『南無普賢菩薩』，還沒來得及施禮，就醒了。

【English Translation】 English version: He served as the Chief Secretary of the Grand General of the Army under Wu Xianyang, Prince Yizhen (name, title). Later, he submitted to Helian (surname). Consequently, he served in the Northern Wei Dynasty. He was talented, good at witty conversation, and possessed a virtuous and quiet nature. He often focused on Buddhist teachings, reciting various scriptures and praising profound truths. In his later years, he became even more diligent, and the characters he wrote in the scriptures emitted light. He frequently sensed sharira (Buddhist relics) while reciting the Lotus Sutra.

The monk Huiguan (name, monk): It is unknown where he came from, but he drifted to Xuanjin. He listened to the lectures of the Dharma Master Xian of Nanjian Temple and was the most outstanding among the listeners. Later, he suddenly contracted a severe illness. During the onset, he encouraged himself to recite the Lotus Sutra and sincerely repent. His sincerity reached its peak, and his illness vanished completely. Therefore, he made reciting the Lotus Sutra his career. Emperor Wu of Liang (emperor's title) ordered Huiguan to enter Shuguang Palace. Since he could not lecture externally, he studied the meaning of the scriptures. His words were rich in musicality, and his rhetoric and reasoning were abundant. Xiao Quan (name, title), the heir of Wu Ping, went to take office in Panyu, Lingnan, and invited Huiguan to go there to promote and lecture on the Lotus Sutra. The monks and laypeople there all turned to Buddhism, and auspicious signs frequently appeared. Later, his final whereabouts became unknown.

Wang Yan (name), styled Gongyuan, was from Langya Linsu. His grandfather, Wang Fen (name, title), held the position of Left Vice Director of the Department of State Affairs. His father, Wang Lin (name, title), held the position of Left Chief Secretary of the Minister of Civil Affairs and was born to the eldest princess. Wang Yan held the position of Attendant Gentleman and Governor of Xin'an, and he devoted himself to Buddhism, without懈怠 in the morning or evening. He had been reciting the Lotus Sutra for many years. His eighth younger brother, Wang Gu (name), also ate vegetarian food and recited the Lotus Sutra. After Wang Yan passed away, he appeared in Wang Gu's dream and said: 'I have been reborn in the Western Pure Land of Amitabha Buddha, in a womb birth within an iron-leaf lotus flower. It will take five hundred years before I can emerge from the lotus and see the Buddha. Because of my diligent recitation of the Lotus Sutra, I was able to be reborn in the West. Because of my foolishness and doubt, I received a womb birth. Now, I bid you farewell. I am especially informing you, do not slacken in your recitation of the scriptures.'

The monk Sengqian (name, monk): He was from Kuaiji. In his youth, he was learned and knowledgeable in many fields. He often lectured on the scriptures and wrote commentaries on various sutras, which were very insightful. He had been reciting the Lotus Sutra for over fifty years. On the dawn of the twenty-seventh day of the ninth month of the fourth year of the Tianbao era of Emperor Ming of Liang, he dreamed of Samantabhadra Bodhisattva (name of a Buddhist Bodhisattva) riding a white elephant, coming from the east, holding a white object in his hand, and pointing it at Sengqian's head. At that time, he knew it was Samantabhadra Bodhisattva, and he was overjoyed in his heart, only able to verbally say 'Namo Samantabhadra Bodhisattva'. Before he could pay his respects, he woke up.

不知所終。

釋通子。不知何許人。少出家。住齊寧寺。素與建初寺忍法師友善。聽靈耀義。甚有思工。誦法華經一部。不持細行。京師疫疾。染患臨終。忍師往看。謂曰。受生之處。愿相報知。通曰。從來常慨此事。今冥因善惡。決當相報云。后得二年。了無報應。至三年正朝。忍往其緣家。家人並皆山屈。忍住家中守屋。忍憑案。恍忽之間。見通公來。謂曰。近臨終有契。久欲相報。事緣不展。今故白知。吾今作太山小吏。亦無大苦。忍曰。公平生誦經聽講。是德業人。那止得此報。答曰。我賴得此耳。若無是者。豈得如今。言訖而去。忍因精苦。更逾常日。

釋慧度。吳興人。聽奉誠寺辯律師。精得大義。菜食長齋。誦法華經金剛般若。忽染疾暴亡。五日還活。自說見閻羅王。服遠冠衣纓。如今王者。侍衛亦然。始時儀容溫雅。亦判罪人事。便大瞋怒。鬢面動異。問度。有何業。答。誦法華經。王聳然彈指。又問。更誦何經。答。金剛般若。倍更駭肅。召出金床。與度坐。請誦。一遍究竟。王曰。此功德不可思議。法師年壽未盡。亦以經力扶持。猶延二紀。後果得二十四年。陳文帝元嘉時亡。春秋七十餘矣。

釋僧歡。未詳其姓氏。出家。住金陵治城寺。本羸病。乏氣力。乃至心於寺塔下懺

【現代漢語翻譯】 不知所終

釋通子（Shi Tongzi）。不知是哪裡人。年少時出家，住在齊寧寺。平時與建初寺的忍法師（Ren fashi）交好。聽聞靈耀（Lingyao）講經說法，很有心得。誦讀《法華經》（Fahua Jing）一部。不注重細微的修行。京城發生瘟疫，染病臨終時，忍法師前去看望，對他說：『希望告知你受生的地方。』通子說：『我一直為此事感慨。如今憑藉冥冥中的善惡業力，一定會相告。』後來過了兩年，也沒有任何音訊。到了第三年正月初一，忍法師前往通子的親屬家。家人都非常悲傷。忍法師留在家裡看守房屋。忍法師靠著桌子，恍惚之間，看見通子來了，說：『之前臨終時有約定，很久就想相告，事情因為緣故沒有進展。現在特來告知。我現在是泰山（Taishan）的小吏，也沒有什麼大的痛苦。』忍法師說：『你平時誦經聽講，是很有德行的人，怎麼只得到這樣的果報？』通子回答說：『我依賴的就是這個啊。如果沒有這些，怎麼能像現在這樣呢？』說完就離開了。忍法師因此更加精進修行，超過了往常。

釋慧度（Shi Huidu）。吳興（Wuxing）人。聽奉誠寺（Fengcheng Si）的辯律師（Bian lushi）講經，精通佛法大義。吃素食，長期齋戒。誦讀《法華經》（Fahua Jing）和《金剛般若經》（Jingang Bore Jing）。忽然染病暴亡。五天後還活了過來。自己說見到閻羅王（Yanluo Wang），戴著遠遊冠，穿著衣纓，像現在的君王一樣。侍衛也是如此。開始時儀容溫和儒雅，也判決罪人的事情，後來就非常憤怒，臉色都變了。問慧度有什麼業。回答說：『誦讀《法華經》（Fahua Jing）。』閻羅王聳然動容，彈指讚歎。又問：『還誦讀什麼經？』回答說：『《金剛般若經》（Jingang Bore Jing）。』更加驚駭肅敬。召出金床，讓慧度坐下，請他誦經。一遍誦完。閻羅王說：『這功德不可思議。法師的壽命還沒有盡，也是憑藉經書的力量扶持，還可以延續二十四年。』後來果然活了二十四年，在陳文帝元嘉（Yuanjia）年間去世，享年七十多歲。

釋僧歡（Shi Senghuan）。不清楚他的姓氏。出家，住在金陵（Jinling）治城寺（Zhicheng Si）。原本就體弱多病，缺乏氣力，於是至誠地在寺廟的佛塔下懺悔。

【English Translation】 Unknown Ending

Shi Tongzi (釋通子, personal name). It is unknown where he was from. He became a monk at a young age and lived in Qining Temple (齊寧寺). He was usually good friends with Dharma Master Ren (忍法師) of Jianchu Temple (建初寺). He listened to Lingyao's (靈耀) teachings and had many insights. He recited one copy of the Lotus Sutra (法華經, Fahua Jing). He did not focus on minor practices. During an epidemic in the capital, he contracted the disease and was on the verge of death. Dharma Master Ren went to visit him and said, 'I hope you will inform me of where you are reborn.' Tongzi said, 'I have always lamented this matter. Now, relying on the karmic forces of good and evil, I will definitely inform you.' Later, two years passed without any news. On the first day of the third year, Dharma Master Ren went to Tongzi's relatives' house. The family members were all very sad. Dharma Master Ren stayed in the house to guard it. Dharma Master Ren leaned on the table, and in a daze, he saw Tongzi come and say, 'There was an agreement before I died, and I have wanted to inform you for a long time, but things have not progressed due to circumstances. Now I am here to inform you. I am now a minor official in Mount Tai (泰山, Taishan), and I am not suffering greatly.' Dharma Master Ren said, 'You usually recite sutras and listen to lectures, and you are a virtuous person. How could you only receive such a reward?' Tongzi replied, 'I rely on this. If it weren't for these, how could I be like this now?' After speaking, he left. Dharma Master Ren therefore became more diligent in his practice, surpassing his usual efforts.

Shi Huidu (釋慧度, personal name). He was from Wuxing (吳興). He listened to Dharma Master Bian (辯律師) of Fengcheng Temple (奉誠寺) and thoroughly understood the profound meaning of the Dharma. He ate vegetarian food and observed long-term fasting. He recited the Lotus Sutra (法華經, Fahua Jing) and the Diamond Sutra (金剛般若經, Jingang Bore Jing). Suddenly, he contracted an illness and died suddenly. He came back to life five days later. He said that he saw King Yama (閻羅王, Yanluo Wang), wearing a yuanyou crown and clothing with tassels, like the current kings. The guards were also like that. At first, his demeanor was gentle and refined, and he also judged the affairs of sinners, but later he became very angry, and his face changed. He asked Huidu what karma he had. He replied, 'I recite the Lotus Sutra (法華經, Fahua Jing).' King Yama was moved and snapped his fingers in praise. He asked again, 'What other sutras do you recite?' He replied, 'The Diamond Sutra (金剛般若經, Jingang Bore Jing).' He was even more astonished and respectful. He summoned a golden bed and asked Huidu to sit down and invited him to recite the sutra. After reciting it once, King Yama said, 'This merit is inconceivable. The Dharma Master's lifespan has not yet ended, and he is also supported by the power of the sutras, and he can extend it for another twenty-four years.' Later, he indeed lived for another twenty-four years and died during the Yuanjia (元嘉) era of Emperor Wen of Chen, at the age of seventy.

Shi Senghuan (釋僧歡, personal name). His surname is unknown. He became a monk and lived in Zhicheng Temple (治城寺) in Jinling (金陵). He was originally weak and sickly, lacking strength, so he sincerely repented under the pagodas of the temple.

悔。祈請懇到。誦法華經不輟。于少時間。郁然膂力。寺塔前。有兩石師子。形甚重大。歡忽以兩臂。各貫師子腹下。擎之而走。行十許里。都不覺倦。梁高祖。聞而駭之。乃敕罷道。隸裴邃北征。而殞。

釋僧定。不知何許人。住江陽禪眾寺。誦法華經一部。甚好聲韻。不能謹節。流宕塵俗。然每感諸天童子。為之給使。有時醉臥。法衣離身。自然捲襞。引被整覆。衣脫泥垢。未暇浣治。乃復取之。久以香潔。或瓶水自滿。或地恒掃凈。定醉眼喜唾。一時酒醒。見天童子在前。遍身沾唾。自爾折節。遵修戒業。后不知所終。

釋智登。不知何許人也。幼懷道德。于匡山大林道場。誦法華經。曉夜不息三年。已后意想。忽見空中有銀殿。當其頭上。涉歷三載。銀殿稍近。臨其頂上。如是經久。所睹銀殿。乃變成金殿。稍稍轉迫。遂入房內。開眼閉眼。常在床前。久之。登試念輕身入殿。便見已居殿坐。甚覺怡悅。作意欲出。即還在本床。如是歷試。數十回。彌生篤信。登既積行年歲。近遠稱傳。求受歸戒者。傾心日積。但耽好幽靜。厭毒。塵諠。造請百方。莫能引致。后因晉安王。從雍州下還陽都。累信祈請。冠蓋相望于道。王云。法師若不降屈。弟子鵠佇。終不寢食。王既苦請。兼傾郭道俗。懇到要屈

【現代漢語翻譯】現代漢語譯本：

他懺悔以往的過錯，虔誠地祈禱，堅持不懈地誦讀《法華經》。不久，他忽然感到力氣大增。寺廟塔前有兩尊石獅子，形狀非常巨大。歡忽然用兩臂分別穿過獅子的腹下，將它們舉起來行走。走了十多里路，都不覺得疲倦。梁高祖聽到這件事後，感到非常驚訝，於是下令停止他的僧侶生涯，讓他隸屬於裴邃的北征軍隊，最終戰死沙場。

釋僧定，不知道是哪裡人，住在江陽禪眾寺。他誦讀《法華經》一部，聲音和韻律都非常好。但他不能約束自己，放縱於世俗之中。然而，他經常感應到諸天童子為他服務。有時他喝醉了酒躺倒，法衣從身上脫落，天童子會自然地將衣服卷疊好，並拉過被子為他蓋上。衣服沾染了泥垢，還沒來得及清洗，再拿起來時，就已經變得香潔如新。有時瓶里的水會自動裝滿，或者地面總是被清掃得乾乾淨淨。僧定醉眼朦朧時喜歡吐唾沫，一次酒醒后，看見天童子站在面前，身上沾滿了唾沫。從此以後，他約束自己，遵守戒律，精進修行。後來不知道他去了哪裡。

釋智登，不知道是哪裡人。從小就懷有道德，在匡山大林道場誦讀《法華經》，日夜不停，持續了三年。之後，他的意念中忽然看見空中有銀殿，出現在他的頭頂上方。經歷了三年時間，銀殿漸漸靠近，臨近他的頭頂。這樣過了很久，他所看到的銀殿，竟然變成了金殿，並且漸漸地壓迫下來，最終進入了他的房間。睜開眼睛和閉上眼睛，金殿都常在他的床前。過了很久，智登試著用意念使自己輕身進入金殿，便看見自己已經坐在殿中，感到非常喜悅。他用意念想要出來，立刻又回到了原來的床上。像這樣反覆試驗了幾十次，更加堅定了他的信心。智登積累修行多年，遠近聞名，前來請求受戒皈依的人，一天比一天多。但他喜歡幽靜，厭惡塵世的喧囂，人們想盡各種辦法邀請他，都不能成功。後來因為晉安王從雍州返回陽都，多次派人送信祈請，使者絡繹不絕。晉安王說：『法師如果不肯屈尊前來，弟子我將翹首以待，終日不寢不食。』晉安王苦苦請求，加上全城百姓和僧侶都懇切地請求，一定要請他出山。

【English Translation】 English version:

He repented of his past mistakes, prayed earnestly, and recited the Lotus Sutra (Fahua Jing) without ceasing. After a short time, he suddenly felt a surge of strength. In front of the temple pagoda, there were two stone lions, very large in shape. Huan suddenly put his arms under the bellies of the lions and lifted them up to walk. He walked more than ten li (Chinese unit of distance, approximately 500 meters), without feeling tired at all. Emperor Gaozu of the Liang Dynasty was astonished when he heard of this, so he ordered him to stop being a monk and assigned him to Pei Sui's northern expeditionary army, where he died in battle.

Shi Sengding (Monk Ding), it is not known where he was from, lived in the Jiangyang Chanzhong Temple. He recited one copy of the Lotus Sutra (Fahua Jing), with very good sound and rhythm. But he could not restrain himself and indulged in worldly customs. However, he often sensed heavenly children serving him. Sometimes he would lie down drunk, and his monastic robes would fall off his body. The heavenly children would naturally fold the robes and pull the blanket over him. If the robes became soiled with mud, before he had time to wash them, they would become fragrant and clean again. Sometimes the water in his bottle would fill up by itself, or the ground would always be swept clean. When Sengding drunkenly spat, once he woke up from his drunken stupor and saw a heavenly child standing in front of him, covered in spit. From then on, he restrained himself, observed the precepts, and diligently practiced. Later, it is not known where he went.

Shi Zhideng (Monk Deng), it is not known where he was from. He had moral virtue from a young age. At the Dalin Monastery on Mount Kuang, he recited the Lotus Sutra (Fahua Jing) day and night for three years without stopping. After that, in his mind's eye, he suddenly saw a silver palace in the sky, above his head. Over the course of three years, the silver palace gradually approached, nearing the top of his head. After a long time, the silver palace he saw actually turned into a golden palace, and gradually pressed down, eventually entering his room. Whether his eyes were open or closed, the golden palace was always in front of his bed. After a long time, Deng tried to use his mind to make his body light and enter the palace, and he saw that he was already sitting in the palace, feeling very happy. He intended to come out, and immediately returned to his original bed. He tried this repeatedly dozens of times, which strengthened his faith even more. Deng accumulated practice for many years, and his reputation spread far and wide. Those who sought to receive the precepts and take refuge in him increased day by day. But he liked tranquility and hated the noise of the world. People tried all sorts of ways to invite him, but none succeeded. Later, because the Prince of Jin'an returned to Yangdu from Yongzhou, he repeatedly sent letters to pray for an invitation, and the messengers followed one another on the road. The Prince of Jin'an said, 'If the Dharma Master is unwilling to condescend to come, this disciple will wait with anticipation, and will not sleep or eat all day.' The Prince of Jin'an pleaded bitterly, and the people and monks of the entire city earnestly requested that he must be invited out of the mountain.

。登於是。暫順物心。下郭赴信。與王相見。王即申弟子之禮。次郭邑道俗。求乞受戒。登云。白日喧雜。心多散亂。期在夜分。於是。道俗傾渴。夜集寺內。登乃出庭前暗坐。不許燭。大眾已集。合掌一心。登即說戒相。至受歸依正法戒。唇吻放光。遍照一眾。眾既睹光。悲喜交集。競事禮拜。聲音喧鬧。不得受戒。登即閉口不語。光不復出。登云。本欲受菩薩戒。不欲期在禮光。今那見光競禮。廢于受戒耶。戒本云。戒光從口出。此證戒相也。非是戒也。曏者始欲授戒。大眾即便喧鬧。戒法未起。宜更從初而始。大眾默聽。還說戒相。到歸依正法戒。口中還即光出。大眾復起禮拜。沸鬧聊亂。已復不得進戒。登又約勒。誡令靜聽。喧鬧逾甚。夜過徹曉。城市相傳。竟來觀看。遂不得受戒。明日登即歸山。還見金殿。因乃向諸同行人。說其所見云。登今者升殿。不復來矣。於是數日而終。

釋正則。不知何許人也。宿植芳因。早敦信悟。落采之後。即誦法華。嘗與治城寺素法師。一夏同住。素。於時為人講法華經。夜須看讀而燈滅。欲出外取火。聞則師誦法華經。聲韻甚高。意稍嫌之。欲過語則。開戶舉簾將出。乃見滿寺人馬。帶甲持鉾。或坐或立。向則房看。素。於是不復敢出。退還所住。須臾斷契。又更

【現代漢語翻譯】現代漢語譯本：於是，竺道登便暫時順應王的心意，下山前往郭邑赴約，與國王相見。國王立刻行弟子之禮。隨後，郭邑的道士和俗人，都請求受戒。竺道登說：『白天喧鬧雜亂，心容易散亂，不如約定在夜晚。』於是，道士和俗人們都非常渴望，夜晚聚集在寺廟內。竺道登便走到庭前，在黑暗中坐下，不許點燈。大眾已經準備好，專心致志。竺道登就開始宣說戒相，到受歸依正法戒時，嘴唇放出光芒，遍照眾人。眾人見到光芒，悲喜交加，爭相禮拜，聲音喧鬧，無法受戒。竺道登便閉口不語，光芒也不再出現。竺道登說：『本來想要傳授菩薩戒，不希望期望在禮拜光芒上。現在因為見到光芒就爭相禮拜，反而耽誤了受戒。』戒本上說：『戒光從口中發出，這是戒相的證明。』但光不是戒本身。剛才開始想要授戒，大眾就喧鬧起來，戒法還沒有開始，應該重新開始。』大眾默默聽著，重新宣說戒相，到歸依正法戒時，口中又放出光芒。大眾又起身禮拜，喧鬧混亂，又無法繼續授戒。竺道登再次約束，告誡大家安靜聽講，但喧鬧更加厲害。夜晚過去直到天亮，城市裡的人們互相傳說，都來觀看，最終無法受戒。第二天，竺道登就回到山裡，再次見到金殿。於是，他就對同行的僧人說起他所見到的景象，說：『我這次升入金殿，不會再回來了。』於是幾天後就去世了。釋正則（釋：佛教僧侶的尊稱），不知道是哪裡人。宿世種下美好的因，很早就篤信佛法。剃度之後，就開始誦讀《法華經》。曾經與治城寺的素法師，一起住了一個夏天。素法師當時為人講解《法華經》，晚上需要看書誦讀，但是燈滅了。想要出去取火，聽到正則法師誦讀《法華經》，聲音非常高亢。心裡有些嫌棄他。想要過去和正則法師說話，打開門簾準備出去，卻看到寺廟裡站滿了人馬，身穿盔甲，手持長矛，有的坐著，有的站著，都朝著正則法師的房間看。素法師於是再也不敢出去，退回自己住的地方，很快就斷氣了。

【English Translation】 English version: Thereupon, Zhu Daodeng temporarily complied with the king's wishes and went down to Guo Yi to meet with the king. The king immediately performed the disciple's ritual. Subsequently, the Daoists and laypeople of Guo Yi all requested to receive the precepts. Zhu Daodeng said, 'The daytime is noisy and chaotic, and the mind is easily distracted. It is better to schedule it at night.' Therefore, the Daoists and laypeople were all very eager and gathered in the temple at night. Zhu Daodeng then went to the front of the courtyard and sat in the dark, forbidding the lighting of lamps. The assembly was ready and focused. Zhu Daodeng then began to proclaim the precepts, and when he reached the precept of taking refuge in the True Dharma, light emanated from his lips, illuminating the entire assembly. When the assembly saw the light, they were filled with sorrow and joy, and they rushed to prostrate themselves, making a noisy sound, unable to receive the precepts. Zhu Daodeng then closed his mouth and stopped speaking, and the light no longer appeared. Zhu Daodeng said, 'Originally, I wanted to transmit the Bodhisattva precepts, but I did not want to rely on prostrating to the light. Now, because you see the light, you rush to prostrate yourselves, which delays the receiving of the precepts.' The Vinaya says, 'The light of the precepts emanates from the mouth, which is proof of the precepts.' But the light is not the precepts themselves. Just now, when I started to transmit the precepts, the assembly became noisy, and the Dharma of the precepts had not yet begun, so we should start again from the beginning.' The assembly listened silently, and he proclaimed the precepts again. When he reached the precept of taking refuge in the True Dharma, light emanated from his mouth again. The assembly rose again to prostrate themselves, making a noisy and chaotic scene, and again they could not continue to receive the precepts. Zhu Daodeng again restrained them, admonishing them to listen quietly, but the noise became even worse. The night passed until dawn, and the people in the city spread the word to each other and came to watch, and in the end, they could not receive the precepts. The next day, Zhu Daodeng returned to the mountain and saw the golden palace again. Therefore, he told the monks who were traveling with him about what he had seen, saying, 'This time I ascend to the golden palace, I will not return.' Then he passed away a few days later. Shi Zhengze (Shi: an honorific title for Buddhist monks), it is not known where he was from. He planted good causes in past lives and had early faith and understanding. After tonsure, he began to recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). He once lived with Dharma Master Su of Zhicheng Temple for a summer. Dharma Master Su was lecturing on the Lotus Sutra at that time, and he needed to read and recite at night, but the lamp went out. He wanted to go out to get fire, and he heard Dharma Master Zhengze reciting the Lotus Sutra in a very high voice. He felt a little disgusted with him. He wanted to go over and talk to Dharma Master Zhengze, opened the door curtain and prepared to go out, but he saw that the temple was full of people and horses, wearing armor and holding spears, some sitting, some standing, all looking towards Dharma Master Zhengze's room. Dharma Master Su then dared not go out again, retreated to his residence, and soon died.

舉簾。仍見曏者人馬。立在空中。驗知是天神來聽。明日以問。則云。昨夜誦經。不覺聲高。但弄快耳。素后每向人贊說。聞者增信。

庾詵。字彥寶。新野人也。其先周大夫。后六世祖陷。晉散騎常侍遂昌縣侯。祖纂之。字道及。安西參軍。父叔。宋道茂。丞相參軍。詵幼勤學藝。長而精熟。緯候經史。書基算射。機巧畫繪。莫不該通。深愛泉石。造次不忘。有宅十畝。山池居半。弟子城等。多為邦邑。每有真舉。一為此用。不治產業。衣食蔬弊。嘗遇火。止出書數簣。坐于池上。有為火來者。答云。唯恐損竹。詵從沮中田舍還。載米百五十斛。有人寄載三十斛。既至州。彼人云。君有三十斛。我有百五十斛。詵默然良久。竟無一言。隨其所取。口不復說。有疑其鄰善人為盜者。遂相據劾。事事款伏。詵矜之。以書質錢二萬。令門生偽為偷。親戚請代備之。其人辜釋。謝詵。詵曰。吾矜天下無辜。本不期爾報謝。平生無所遊狎。河東柳惲。瑯瑘王秀。蘭陵蕭穎曹。並相欽尚。欲與之交。詵不顧也。嘯詠風雲。研竅空有。以此自足。梁普通十年。湘東王在蕃。授記室參軍。不就。宅內立道場。旋繞禮懺。六時不輟。誦法華經。日夕一遍。三十餘年後。數夜之中。必有道人。自稱願公。容止非凡。聽誦讚歎。呼詵

【現代漢語翻譯】現代漢語譯本：

（我）舉起簾子，仍然看見先前的人馬，停留在空中。由此驗證得知是天神前來聽經。第二天詢問（此事），（他們）說：『昨夜誦經，不自覺聲音高了，只是覺得悅耳。』此後（我）經常向人讚說此事，聽聞的人更加信服。

庾詵（Yǔ Shēn，人名），字彥寶（Yàn Bǎo），是新野（Xīnyě，地名）人。他的先祖是周朝的大夫。后六世祖陷於晉朝，官至散騎常侍、遂昌縣侯。祖父庾纂之（Yǔ Zuǎnzhī），字道及（Dàojí），擔任安西參軍。父親庾叔（Yǔ Shū），擔任宋道茂（Sòng Dàomào）的丞相參軍。庾詵年幼時勤奮學習各種技藝，長大后精通熟練。精通緯書、星象、經史典籍，擅長書法、算術、射箭，以及各種機械技巧和繪畫。他無不通曉，並且深愛泉石，時刻不忘。他有住宅十畝，其中山池佔據一半。他的弟子城等人，大多在邦邑任職。每當有真正的舉薦，都會因此而啟用他們。他不經營產業，衣食簡樸。曾經遭遇火災，只搶救出幾簣書籍，坐在池邊。有人問起火災，他回答說：『只怕燒壞了竹子。』庾詵從沮中（Jǔ zhōng，地名）的田舍返回，運載米一百五十斛。有人寄託運載三十斛。到達州后，那人說：『你有三十斛，我有百五十斛。』庾詵沉默了很久，最終沒有說一句話，任憑他拿走。口中不再提起此事。有人懷疑他的鄰居中的一個好人是盜賊，於是互相控告，事情件件都承認了。庾詵憐憫他，用書抵押了二萬錢，讓門生假裝是小偷。親戚請求代替償還。那人因此被釋放，感謝庾詵。庾詵說：『我憐憫天下無辜之人，本來不期望你報答。』他平生沒有交往遊樂之人，河東（Hédōng，地名）的柳惲（Liǔ Yùn），瑯瑘（Lángyé，地名）的王秀（Wáng Xiù），蘭陵（Lánlíng，地名）的蕭穎曹（Xiāo Yǐngcáo），都互相欽佩仰慕他，想要與他交往，庾詵不理睬。他嘯詠風雲，研究空有的道理，以此自得其樂。梁朝普通十年，湘東王（Xiāngdōng Wáng）在藩地，授予他記室參軍的官職，他沒有就任。在宅內設立道場，旋繞禮拜懺悔，六個時辰不停歇。誦讀《法華經》，每天早晚一遍。三十多年後，數夜之中，必定有道人，自稱願公（Yuàn Gōng），容貌舉止非凡，聽誦經文后讚歎，呼喚庾詵。

【English Translation】 English version:

I raised the curtain and still saw the people and horses from before, standing in the air. I verified that it was a heavenly being come to listen. The next day I asked about it, and they said, 'Last night while reciting the sutra, I unconsciously raised my voice, but it only sounded pleasant.' After that, I often praised this to others, and those who heard it increased their faith.

Yu Shen (Yǔ Shēn, a person's name), styled Yanbao (Yànbǎo), was a native of Xinye (Xīnyě, a place name). His ancestor was a high official of the Zhou dynasty. His sixth-generation ancestor fell into the Jin dynasty, becoming a court attendant and the Marquis of Suichang County. His grandfather, Yu Zuanzhi (Yǔ Zuǎnzhī), styled Daoji (Dàojí), served as a military advisor to the General Who Pacifies the West. His father, Yu Shu (Yǔ Shū), served as a military advisor to the Prime Minister of Song Daomao (Sòng Dàomào). Yu Shen was diligent in learning various arts from a young age, and became proficient in them as he grew older. He was well-versed in apocryphal texts, astrology, classics, and histories, and skilled in calligraphy, arithmetic, archery, as well as various mechanical skills and painting. There was nothing he did not understand, and he deeply loved springs and rocks, never forgetting them. He had a residence of ten mu, half of which was occupied by mountains and ponds. His disciples, such as Cheng, mostly served in the local government. Whenever there was a genuine recommendation, they would be employed because of this. He did not manage property, and his clothing and food were simple. Once, he encountered a fire and only rescued a few baskets of books, sitting by the pond. Someone asked about the fire, and he replied, 'I am only afraid of damaging the bamboo.' Yu Shen returned from a rural house in Juzhong (Jǔ zhōng, a place name), carrying one hundred and fifty hu of rice. Someone entrusted him with carrying thirty hu. Upon arriving at the prefecture, that person said, 'You have thirty hu, and I have one hundred and fifty hu.' Yu Shen remained silent for a long time, ultimately not saying a word, allowing him to take what he wanted. He never mentioned the matter again. Someone suspected a good person among his neighbors of being a thief, so they accused each other, and the matter was confessed in every detail. Yu Shen pitied him and pawned books for twenty thousand coins, having a student pretend to be the thief. Relatives requested to repay the debt on his behalf. The person was thus released and thanked Yu Shen. Yu Shen said, 'I pity the innocent people of the world, and originally did not expect you to repay me.' He had no social interactions or amusements in his life. Liu Yun (Liǔ Yùn) of Hedong (Hédōng, a place name), Wang Xiu (Wáng Xiù) of Langye (Lángyé, a place name), and Xiao Yingcao (Xiāo Yǐngcáo) of Lanling (Lánlíng, a place name) all admired him and wanted to associate with him, but Yu Shen ignored them. He chanted about the wind and clouds, and studied the principles of emptiness and existence, finding satisfaction in this. In the tenth year of the Putong era of the Liang dynasty, the Prince of Xiangdong (Xiāngdōng Wáng) was in his fiefdom and offered him the position of secretary, but he did not accept it. He established a temple in his residence, circumambulating, prostrating, and repenting, without stopping for six periods of the day. He recited the Lotus Sutra, once every morning and evening. After more than thirty years, on several nights, there was always a Daoist, calling himself Yuan Gong (Yuàn Gōng), with an extraordinary appearance and demeanor, who listened to the recitation of the sutra and praised it, calling out to Yu Shen.

為上行先生。授香而去。中大通四年三月十一日。中時臥。驚覺曰。愿公復至。當不得停。會無痛惱。顏色不變。言終而卒。年七十八。舍園宅為寺。即若上行。嘗謂帝王世紀乘繁省之中。更撰帝歷二十卷。續郭璞周易新林二十卷。江陵記一卷。

釋寶玦。張孝秀弟也。出家住匡山寺。誦法華經。甚得通利。而不能善攝身口。梁邵陵王嫌之。夜遣二人。密往殺玦。玦時在床臥息。忽夢見四人到床前。手搖玦云。邵陵王遣人來殺汝。汝那得安眠。玦因驚覺。即起向後開門。仍覺前戶有人入聲。心轉惶怖。出至房后。本有池水。由來未經涉入。不測淺深。恍忽之間。忽見一船。二人倚篙待之。玦乃上船。到彼岸竟。即見邵陵王所遣二人。已在池邊。但礙水不得過。玦自後折節讀誦。善能斷契。人所倣傚。時人。呼為廬山殺契者。是也。

釋志湛。齊州山莊人。是朗公曾孫之弟子也。立行純厚。省事少言。仁濟為務。每游諸禽獸。而群不為亂。住人頭山邃谷中啣草寺。寺。即宋求那跋摩之所立也。讀誦法華。用為常業。將終之日。沙門寶誌。奏梁武曰。北方山莊縣人。今住啣草寺。須陀洹果聖僧者。今日入涅槃。揚都道俗。聞志此告。皆遙禮拜。故湛之亡也。寂無餘惱。端然氣絕。兩手各舒一指。有西天竺僧。

【現代漢語翻譯】現代漢語譯本：為上行先生（人名，具體事蹟不詳）。他贈送香料后離去。中大通四年三月十一日，中午時分，上行先生躺臥休息，突然驚醒說：『希望您能再次光臨，我將不再停留。』他沒有經歷任何痛苦和煩惱，面色如常，說完便去世了，享年七十八歲。他將自己的園林住宅捐獻出來作為寺廟，即若上行寺。他曾經說過《帝王世紀》內容繁雜，難以查閱，於是重新撰寫了《帝歷》二十卷，續寫了郭璞的《周易新林》二十卷，以及《江陵記》一卷。釋寶玦（佛教僧侶名），是張孝秀的弟弟。他出家后住在匡山寺，誦讀《法華經》，非常精通，但不善於約束自己的身口意。梁朝的邵陵王（人名，爵位名）對此不滿，夜晚派遣兩個人秘密前去殺害寶玦。當時寶玦正在床上休息，忽然夢見四個人來到床前，搖晃著寶玦說：『邵陵王派人來殺你，你怎能安睡？』寶玦因此驚醒，立即起身向後打開門。他聽到前面門戶有人進入的聲音，心中更加惶恐。他從房間後面出來，那裡本來有一個池塘，從來沒有涉足過，不知道深淺。恍惚之間，他忽然看到一條船，有兩個人撐著篙等待他。寶玦於是上了船，到達了彼岸。他隨即看到邵陵王派來的兩個人已經在池塘邊，但被水阻礙無法過去。寶玦從此更加努力地讀誦佛經，善於斷除疑惑，人們紛紛效仿他。當時的人們稱他為『廬山殺契者』，就是指這件事。釋志湛（佛教僧侶名），是齊州山莊人，是朗公（佛教僧侶名）的曾孫的弟子。他品行純正敦厚，寡言少語，以仁慈救濟為己任。他經常與各種禽獸嬉戲，而禽獸們也不會擾亂他。他住在人頭山深邃的山谷中的啣草寺。啣草寺是宋朝求那跋摩（Gunabhadra）（佛教僧侶名）所建立的。他誦讀《法華經》，作為日常的功課。臨終之際，沙門寶誌（佛教僧侶名）向梁武帝（皇帝名）稟告說：『北方山莊縣人，現在住在啣草寺的須陀洹果（Sotapanna）（佛教修行果位名）聖僧，今天將要入涅槃。』揚都的僧人和俗人聽到寶誌的稟告，都遙向他禮拜。所以志湛去世的時候，寂靜安詳，沒有絲毫的痛苦和煩惱，端正地斷氣，兩隻手各伸出一根手指。有一位來自西天竺（古代印度）的僧人。

【English Translation】 English version: This concerns Mr. Shangxing (a person's name, details unknown). He presented incense and then departed. On the eleventh day of the third month of the fourth year of the Zhongdatong era, at noon, Mr. Shangxing was lying down when he suddenly awoke and said, 'I hope you will come again; I shall not linger.' He experienced no pain or distress, his complexion remained unchanged, and he passed away after speaking, at the age of seventy-eight. He donated his gardens and residence to become a temple, namely Ruo Shangxing Temple. He once said that the 'Emperors and Kings Chronicle' was too complex and difficult to consult, so he re-compiled the 'Imperial Calendar' in twenty volumes, continued Guo Pu's 'New Forest of the Book of Changes' in twenty volumes, and the 'Record of Jiangling' in one volume. 釋寶玦（Shi Baojue）（Buddhist monk's name） was the younger brother of Zhang Xiaoxiu. After becoming a monk, he lived in Kuangshan Temple, reciting the 'Lotus Sutra' and being very proficient in it, but he was not good at controlling his body, speech, and mind. The Prince of Shaoling of the Liang Dynasty (a person's name, title of nobility) disliked this and secretly sent two people to kill Baojue at night. At that time, Baojue was resting in bed when he suddenly dreamed of four people coming to his bedside, shaking a ring and saying, 'The Prince of Shaoling has sent people to kill you; how can you sleep peacefully?' Baojue awoke in fright and immediately got up and opened the back door. He heard the sound of someone entering through the front door, and his heart became even more fearful. He came out from behind the room, where there was originally a pond that he had never entered, not knowing its depth. In a daze, he suddenly saw a boat with two people waiting for him with poles. Baojue then boarded the boat and reached the other shore. He immediately saw the two people sent by the Prince of Shaoling already at the edge of the pond, but they were unable to cross the water. From then on, Baojue diligently recited the scriptures and was good at resolving doubts, and people followed his example. People at that time called him 'Lushan the Slayer of Doubts,' referring to this incident. 釋志湛（Shi Zhizhan）（Buddhist monk's name） was a native of Shanzhuang in Qizhou, and a disciple of the great-grandson of Lang Gong (Buddhist monk's name). He was pure and honest in conduct, spoke little, and made benevolence and relief his duty. He often played with various birds and beasts, and they would not disturb him. He lived in the Hancao Temple in the deep valley of Rentou Mountain. Hancao Temple was established by Gunabhadra (求那跋摩) (Buddhist monk's name) of the Song Dynasty. He recited the 'Lotus Sutra' as his daily practice. On the day of his death, the Shramana Baozhi (沙門寶誌) (Buddhist monk's name) reported to Emperor Wu of Liang (梁武帝) (Emperor's name), 'A person from Shanzhuang County in the north, now living in Hancao Temple, a Sotapanna (須陀洹果) (name of a stage of Buddhist attainment) saintly monk, will enter Nirvana today.' The monks and laypeople of Yangdu, hearing Baozhi's report, all bowed to him from afar. Therefore, when Zhizhan passed away, he was peaceful and serene, without any pain or distress, and he expired in a dignified manner, with each of his hands extending one finger. There was a monk from West Tianzhu (西天竺) (ancient India).

解云。若二果者舒兩指。驗湛初果也。收葬於人頭山。筑塔安之。石灰泥塗。鳥獸不敢凌污。今猶存焉。又范陽五侯寺僧。失其名。常誦法華。初死之時。權殯提下。后遷改葬。骸骨並枯。唯舌不壞。雍州有僧。亦誦法華。隱於白鹿山。感一童子常來供給。及死。置尸巖下。余骸枯朽。唯舌如故。

梁太清四年。湘東王。號為承聖。遣大尉王僧辯。征侯景。次南陵。僧辯。遣憑法慧。至江北督軍資。法慧暴亡。經五日便穌。說云。至閻羅王所。階下見一僧。王先喚僧。上問。生時何業。答云。誦法華經。王遣人取高座。座至精妙。僧升座。誦得四紙許。王起到座前。頂禮三拜。遣人送之上生天道。

弘贊法華傳卷第六大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第七

藍谷沙門慧詳撰

誦持第六之二北齊靈巖寺東林僧北齊并州看山掘地得舌北齊壽門山頂釋道樹北齊釋靈侃(老矩師附)陳交州僧都釋法愛陳壽春曲水寺釋法慧(華手尼附東阇梨附)隋光祿大夫陳陵妻章氏隋齊州靈巖寺釋僧生隋瑯瑘居士王梵行隋江都縣釋慧向(尼法潤附)隋高邙釋寶通隋江陽永齊寺釋僧映隋清信士陸淳隋凈道寺釋法朗隋禪居道場釋慧斌隋長樂寺釋慧偕隋天臺山釋智越隋鄂州神異

【現代漢語翻譯】解云：如果說是二果阿羅漢，就舒展兩根手指，這是驗證湛初果的徵象。將他安葬在人頭山，建造佛塔安放他的遺骨，用石灰泥塗抹，鳥獸都不敢玷污。如今佛塔仍然存在。還有范陽五侯寺的僧人，已經遺失了他的名字，經常誦讀《法華經》。剛去世的時候，暫時安葬在提下，後來遷移改葬，骸骨都已經枯朽，只有舌頭沒有腐壞。雍州有位僧人，也誦讀《法華經》，隱居在白鹿山，感應到一位童子經常來供給食物。去世后，將屍體放置在巖石下，其餘的骸骨都枯朽了，只有舌頭完好如初。

梁太清四年，湘東王（Xiangdong Prince），稱號為承聖（Chengsheng），派遣大尉王僧辯（Wang Sengbian）征討侯景（Hou Jing）。軍隊到達南陵（Nanling）后，王僧辯派遣憑法慧（Ping Fahui）到江北督運軍用物資。法慧突然去世，經過五天後又甦醒過來，說：『到了閻羅王（Yama）那裡，在臺階下看見一位僧人。閻羅王先叫這位僧人上殿，問道：『你生前做了什麼功德？』僧人回答說：『誦讀《法華經》。』閻羅王派人取來高座，那座位極其精妙。僧人登上高座，誦讀了大約四張紙的內容，閻羅王從座位上起身，向他頂禮三拜，派人送他上升到天道。』

《弘贊法華傳》卷第六大正藏第 51 冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第七

藍谷沙門慧詳（Huixiang）撰

誦持第六之二：北齊靈巖寺東林僧（Donglin Monk of Lingyan Temple, Northern Qi Dynasty），北齊并州看山掘地得舌（Discovered Tongue by Digging in the Mountains of Bingzhou, Northern Qi Dynasty），北齊壽門山頂釋道樹（Shi Daoshu on the Summit of Shoumen Mountain, Northern Qi Dynasty），北齊釋靈侃（Shi Lingkan）（老矩師附）（with Lao Jushi），陳交州僧都釋法愛（Shi Fa'ai, Sangha Chief of Jiaozhou, Chen Dynasty），陳壽春曲水寺釋法慧（Shi Fahui of Qushui Temple, Shouchun, Chen Dynasty）（華手尼附）（with Hua Shou Ni），（東阇梨附）（with Dong Sheli），隋光祿大夫陳陵妻章氏（Zhang Shi, Wife of Chen Ling, Guanglu Dafu of Sui Dynasty），隋齊州靈巖寺釋僧生（Shi Sengsheng of Lingyan Temple, Qizhou, Sui Dynasty），隋瑯瑘居士王梵行（Wang Fanxing, Layman of Langya, Sui Dynasty），隋江都縣釋慧向（Shi Huixiang of Jiangdu County, Sui Dynasty）（尼法潤附）（with Ni Farun），隋高邙釋寶通（Shi Baotong of Gao Mang, Sui Dynasty），隋江陽永齊寺釋僧映（Shi Sengying of Yongqi Temple, Jiangyang, Sui Dynasty），隋清信士陸淳（Lu Chun, Upasaka of Sui Dynasty），隋凈道寺釋法朗（Shi Falang of Jingdao Temple, Sui Dynasty），隋禪居道場釋慧斌（Shi Huibin of Chanjv Daocheng, Sui Dynasty），隋長樂寺釋慧偕（Shi Huixie of Changle Temple, Sui Dynasty），隋天臺山釋智越（Shi Zhiyue of Tiantai Mountain, Sui Dynasty），隋鄂州神異（Miraculous Events in Ezhou, Sui Dynasty）

【English Translation】 Jieyun: If it is said to be a Second Fruit Arhat, then extend two fingers, which is to verify the sign of Zhan's Initial Fruit. He was buried on Ren Tou Mountain (Human Head Mountain), and a pagoda was built to enshrine his remains. It was plastered with lime mud, and birds and beasts dared not defile it. The pagoda still exists today. Also, there was a monk from Wuhou Temple (Five Lords Temple) in Fanyang, whose name has been lost, who often recited the Lotus Sutra. When he first died, he was temporarily buried in Tixia. Later, he was moved and reburied. His bones had all decayed, but only his tongue did not rot. There was a monk in Yongzhou who also recited the Lotus Sutra and lived in seclusion on Bailu Mountain (White Deer Mountain). He was blessed by a young boy who often came to provide him with food. After he died, his body was placed under a rock, and the rest of his bones decayed, but only his tongue remained intact.

In the fourth year of the Taiqing era of the Liang Dynasty, the Xiangdong Prince (Xiangdong Prince), whose title was Chengsheng (Chengsheng), sent Grand Commandant Wang Sengbian (Wang Sengbian) to conquer Hou Jing (Hou Jing). After the army arrived at Nanling (Nanling), Wang Sengbian sent Ping Fahui (Ping Fahui) to Jiangbei to supervise the transport of military supplies. Fahui suddenly died, but after five days he revived and said: 'I went to Yama's (Yama) place, and at the foot of the steps I saw a monk. Yama first called the monk to the hall and asked, 'What merits did you perform during your lifetime?' The monk replied, 'I recited the Lotus Sutra.' Yama sent someone to bring a high seat, which was extremely exquisite. The monk ascended the seat and recited about four pages of text. Yama rose from his seat, bowed to him three times, and sent someone to escort him to be reborn in the heavenly realm.'

Hong Zan Fa Hua Zhuan (Biographies Praising the Lotus Sutra) Volume 6 Taisho Tripitaka Volume 51, No. 2067 Hong Zan Fa Hua Zhuan (Biographies Praising the Lotus Sutra)

Hong Zan Fa Hua Zhuan (Biographies Praising the Lotus Sutra) Volume 7

Composed by Shramana Huixiang (Huixiang) of Lan Valley

Recitation and Upholding, Part 2 of the Sixth: Donglin Monk (Donglin Monk) of Lingyan Temple (Lingyan Temple), Northern Qi Dynasty; Discovered Tongue by Digging in the Mountains of Bingzhou (Bingzhou), Northern Qi Dynasty; Shi Daoshu (Shi Daoshu) on the Summit of Shoumen Mountain (Shoumen Mountain), Northern Qi Dynasty; Shi Lingkan (Shi Lingkan) (with Lao Jushi); Shi Fa'ai (Shi Fa'ai), Sangha Chief of Jiaozhou (Jiaozhou), Chen Dynasty; Shi Fahui (Shi Fahui) of Qushui Temple (Qushui Temple), Shouchun (Shouchun), Chen Dynasty (with Hua Shou Ni); (with Dong Sheli); Zhang Shi, Wife of Chen Ling, Guanglu Dafu of Sui Dynasty; Shi Sengsheng (Shi Sengsheng) of Lingyan Temple (Lingyan Temple), Qizhou (Qizhou), Sui Dynasty; Wang Fanxing (Wang Fanxing), Layman of Langya (Langya), Sui Dynasty; Shi Huixiang (Shi Huixiang) of Jiangdu County (Jiangdu County), Sui Dynasty (with Ni Farun); Shi Baotong (Shi Baotong) of Gao Mang, Sui Dynasty; Shi Sengying (Shi Sengying) of Yongqi Temple (Yongqi Temple), Jiangyang (Jiangyang), Sui Dynasty; Lu Chun, Upasaka of Sui Dynasty; Shi Falang (Shi Falang) of Jingdao Temple (Jingdao Temple), Sui Dynasty; Shi Huibin (Shi Huibin) of Chanjv Daocheng, Sui Dynasty; Shi Huixie (Shi Huixie) of Changle Temple (Changle Temple), Sui Dynasty; Shi Zhiyue (Shi Zhiyue) of Tiantai Mountain (Tiantai Mountain), Sui Dynasty; Miraculous Events in Ezhou (Ezhou), Sui Dynasty

釋僧朗隋黃州隨化寺釋玄秀隋始與釋慧峙隋楊州長樂寺釋智業隋并州人高守節

高齊時有僧。失其名。在靈巖寺東林。誦法華經。每精誠懇到。中表潔凈。焚香禮佛。以求證驗。初有大蛇及雉鹿等。俱來立聽。誦訖乃散。中時即山神將食。自來供養。后忽見光明。從東山而下。有大菩薩。乘六牙白象。大眾圍繞。直至其前。僧望光禮拜。慶悅深至。疑義闕文。皆為敷釋。餘眾但聞異香。經久方隱。

齊文成世。并州東看山側。有人堀地。得見一處土。其色黃白。與旁有異。尋見一物。狀人兩唇。其中有舌。鮮紅赤色。以事聞奏。問諸通人。無能知者。沙門大統法上奏曰。此持法華者。六根不壞報耳。誦滿千遍。其微。驗乎。乃敕中書舍人高珍曰。卿是信向之人。自往看省。必有靈異。宜遷置凈所。設齋供養。珍奉敕至彼。集諸持法華沙門。執爐潔齋。繞旋而祝曰。菩薩涅槃。年代已遠。像法流行。奉無謬者。請現感應。才始發聲。此之唇舌。一時鼓動。雖無聲響。而相似讀誦。諸同見者。莫不毛豎。珍以狀聞。詔遣石函藏之。遷於塔室(云云)。

釋道樹。壽春石澗人。蔬食長齋。誦法華一部。禪思通徹。遠近欽敬。住壽門山頂寺。時住聚落。應赴齊供。就他乞衣食者。必是為之轉厄。將物永去。

【現代漢語翻譯】現代漢語譯本釋僧朗（Shi Senglang）：隋朝人，在黃州隨化寺修行。釋玄秀（Shi Xuanxiu）：隋朝人，最初與釋慧峙（Shi Huizhi）在隋朝的楊州長樂寺修行。釋智業（Shi Zhiye）：隋朝并州人，以高尚的節操為人稱道。

北齊時期，有一位僧人，名字已經失傳，在靈巖寺東林修行。他誦讀《法華經》，每次都非常精誠懇切，身心內外都保持潔凈，焚香禮佛，以求得到證驗。起初，有大蛇和雉、鹿等動物，都來站立聽經，誦經完畢后才散去。後來，山神親自前來供養食物。之後，僧人忽然看見光明從東山降下，有一位大菩薩乘坐六牙白象，大眾圍繞著他，一直來到僧人面前。僧人望著光明禮拜，內心充滿慶幸和喜悅，對經文中的疑問和缺失之處，菩薩都為他詳細解釋。其餘的人只聞到奇異的香味，過了很久才消失。

北齊文成帝時期，并州東看山旁邊，有人挖地時，發現一處泥土，顏色黃白，與周圍的泥土不同。繼續挖掘，發現一個東西，形狀像人的兩片嘴唇，其中有舌頭，顏色鮮紅。他們將此事上報朝廷，詢問各位通曉事理的人，但沒有人能夠知曉這是什麼。沙門大統法上奏說：『這是持誦《法華經》的人，六根不壞的果報啊。誦滿千遍，就會有細微的驗證。』於是皇帝下令中書舍人高珍說：『你是一個信仰虔誠的人，親自前去檢視，必定會有靈異的事情發生。應該將它遷移到乾淨的地方，設定齋飯供養。』高珍奉旨來到那裡，召集各位持誦《法華經》的沙門，手持香爐，潔身齋戒，繞著它祝願說：『菩薩涅槃，年代已經久遠，像法時代流行，奉行佛法沒有錯誤的人，請顯現感應。』話音剛落，這個唇舌一時鼓動起來，雖然沒有聲音，但好像在讀誦經文。所有在場的人，無不感到毛骨悚然。高珍將情況上報朝廷，皇帝下令用石函將它收藏起來，遷移到塔室之中（此處省略具體細節）。

釋道樹（Shi Daoshu），壽春石澗人，長期吃素，持守齋戒，誦讀《法華經》一部，禪定思維修行通達徹悟，受到遠近之人的欽佩和尊敬。他住在壽門山頂寺。當時，他住在村落里，應邀參加齋供。如果有人向他乞求衣食，他必定會為那個人消除災厄，將財物永遠送給那個人。

【English Translation】 English version Shi Senglang: A person of the Sui Dynasty, practiced at Suihua Temple in Huangzhou. Shi Xuanxiu: A person of the Sui Dynasty, initially practiced with Shi Huizhi at Changle Temple in Yangzhou during the Sui Dynasty. Shi Zhiye: A person of Bingzhou during the Sui Dynasty, known for his noble integrity.

During the Northern Qi Dynasty, there was a monk, whose name has been lost, who practiced in the East Forest of Lingyan Temple. He recited the 'Lotus Sutra' with utmost sincerity and purity of body and mind, burning incense and prostrating to the Buddha, seeking verification. Initially, large snakes, pheasants, deer, and other animals would come and stand listening, dispersing after the recitation. Later, the mountain god himself came to offer food. Subsequently, the monk suddenly saw light descending from the eastern mountain, with a great Bodhisattva riding a six-tusked white elephant, surrounded by a multitude. The monk, gazing at the light, prostrated in worship, filled with joy and elation. The Bodhisattva explained in detail the doubts and omissions in the sutra for him. The others only smelled a strange fragrance, which disappeared after a long time.

During the reign of Emperor Wencheng of the Northern Qi Dynasty, someone digging in the ground beside Dongkan Mountain in Bingzhou discovered a patch of soil, yellow and white in color, different from the surrounding soil. Upon further digging, they found an object shaped like a person's two lips, with a tongue inside, bright red in color. They reported this matter to the court, asking various knowledgeable people, but no one could understand what it was. The Sramana Chief Dharma reported, 'This is the retribution of one who upholds the 'Lotus Sutra', whose six senses are imperishable. After reciting it a thousand times, there will be subtle verification.' Thereupon, the emperor ordered the Secretary of the Imperial Secretariat, Gao Zhen, saying, 'You are a devout believer, go and see for yourself, there will surely be miraculous events. It should be moved to a clean place and offered vegetarian meals.' Gao Zhen, receiving the imperial decree, went there, gathered the Sramanas who upheld the 'Lotus Sutra', held incense burners, purified themselves, and circumambulated it, praying, 'The Bodhisattva's Nirvana is long past, the Dharma-image age is prevalent, may those who practice the Dharma without error manifest a response.' As soon as he spoke, the lips and tongue stirred at once, although there was no sound, it seemed as if they were reciting the sutra. All those present were terrified. Gao Zhen reported the situation to the court, and the emperor ordered it to be stored in a stone casket and moved to a pagoda chamber (details omitted).

Shi Daoshu, a person from Shijian in Shouchun, ate only vegetables, observed long-term fasting, recited one copy of the 'Lotus Sutra', and his meditation and contemplation were thorough and enlightened, receiving the admiration and respect of those near and far. He lived in the Temple on the summit of Shoumen Mountain. At that time, he lived in the village, accepting invitations to vegetarian offerings. If someone begged him for food and clothing, he would surely eliminate the calamity for that person, and give the property to that person forever.

災障轉移。退物更還。禍即不滅。有人姓鄭。請樹宿齊。誦經始訖。端坐思念。忽云。徴相不好。見一棺木。破某處入。從某處生。於是。閤家次第來問。並云非也。至少新婦曰。或是汝耶。宜好用心。少時。此婦因產而卒。又一時。諸尼在鄭寺。共學經聲。樹來觀。歷到一沙彌尼。斂眉語曰。爾須懺悔。更二年嬰百牛疾。乞活道路。果如其言。預記多驗。年九十餘卒。即天保中也。

釋靈侃。未詳何人。識見聰敏。每誦法華。初誦經竟。便感惡疾。即訴其師云。侃聞。受持法華。得六根清凈。云何侃誦。乃感斯疾。其師云。汝誦經時。作若為方法。答云。誦時。或不洗手。或復袒。乍安腳后。乍置床頭耳。師云。此是護法善神。謫罰汝也。非關經無感德。汝可懺悔。於是。作素木函。盛經頂載。在殿內行道。除大小便及以食飲。專自苦到。乃至頭破血流。自咎自責。如是經歷三年。於五更向曉。有人叩佛殿戶。喚令便開。侃初不肯云。其是罪人。何處有閑傭相與開門。喚之不已。遂為開之。見一老公。鬚鬢皓白。手捉一杖。即連打侃云。汝從今去。更敢輕慢法華經耶。應打之時。身瘡除愈。四大平復。天明視殿前。見有象跡。始知此老公是普賢菩薩。來降滅罪也。自爾。改懺悛革。精勤習誦。后不知所終。

【現代漢語翻譯】現代漢語譯本：災禍轉移，退還財物，災禍也未必會消滅。有個人姓鄭，請僧人到家中供養齋飯。誦經剛剛結束，（他）端坐著思考，忽然（聽到）說：『你的面相不好，會看見一口棺材，從某處破損進入，從某處產生。』於是，全家人依次來問，都說不是自己。問到最小的媳婦時，（那人）說：『或許是你吧，應該好好用心。』不久，這個媳婦因為生產而去世。又有一段時間，一些尼姑在鄭家的寺廟裡，一起學習誦經的聲音，（那人）來到觀看，走到一個沙彌尼（小尼姑）面前，皺著眉頭說：『你必須懺悔，再過兩年會得百牛疾（一種重病），沿街乞討。』結果正如他所說。他預先記下的事情大多應驗。九十多歲去世，就在天保年間。釋靈侃，不知道是什麼地方的人，見識聰敏。每次誦《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經），剛誦完經，就感到得了重病。於是向他的師父訴說：『我聽說，受持《法華經》能得到六根清凈，為什麼我誦經，反而感到得了這種病？』他的師父說：『你誦經的時候，是怎麼做的？』回答說：『誦經的時候，有時不洗手，有時光著膀子，有時把腳放在後面，有時放在床頭。』師父說：『這是護法善神，懲罰你啊，不是因為經書沒有感應。你應該懺悔。』於是，製作了一個素木盒子，盛放經書頂在頭上，在殿內行走，除了大小便以及飲食，專門自己刻苦修行，甚至頭破血流，自己責備自己。這樣經歷了三年，在五更將要天亮的時候，有人敲佛殿的門，叫他快點打開。靈侃起初不肯，說：『我是罪人，哪裡有空閑和你們一起開門。』（那人）不停地叫，於是為他打開了門。看見一個老翁，鬍鬚頭髮雪白，手裡拿著一根枴杖，就連續打靈侃，說：『你從今以後，還敢輕慢《法華經》嗎？』被打的時候，身上的瘡都好了，身體也恢復了健康。天亮后看佛殿前，看見有象的腳印，才知道這個老翁是普賢菩薩（Samantabhadra），降臨來消除罪孽。從此，改變懺悔，精勤學習誦讀，後來不知道在哪裡去世的。

【English Translation】 English version: Disasters are transferred, and returned items may not necessarily eliminate the misfortune. There was a man named Zheng who invited monks to his home for offerings and a vegetarian meal. As soon as the chanting of scriptures ended, he sat in meditation and suddenly (heard) someone say: 'Your face is not good; you will see a coffin, entering from a certain damaged place and originating from a certain place.' Thereupon, the whole family came to ask in turn, and all said it was not them. When asked the youngest daughter-in-law, (the person) said: 'Perhaps it is you; you should be mindful.' Before long, this woman died due to childbirth. Another time, some nuns were at the Zheng family's temple, learning the sounds of chanting together. (The person) came to observe and, walking up to a Śrāmaṇerī (novice nun), frowned and said: 'You must repent; in two years, you will suffer from the disease of a hundred oxen (a severe illness) and beg for a living on the streets.' The result was as he said. Most of the things he predicted came true. He died at over ninety years old, during the Tianbao era. 釋 Lingkan (Śākya Lingkan), it is not known where he was from, was intelligent and insightful. Every time he recited the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra), as soon as he finished reciting the scripture, he felt that he had contracted a serious illness. So he complained to his teacher, saying: 'I have heard that upholding the Saddharma Puṇḍarīka Sūtra can purify the six senses, why do I feel that I have contracted this disease after reciting the scripture?' His teacher said: 'What did you do when you recited the scripture?' He replied: 'When reciting the scripture, sometimes I didn't wash my hands, sometimes I was bare-chested, sometimes I put my feet behind me, and sometimes I put them on the head of the bed.' The teacher said: 'These are the Dharma-protecting good spirits, punishing you, not because the scripture has no responsive virtue. You should repent.' So, he made a plain wooden box, put the scripture in it, and carried it on his head, walking in the hall. Except for urination, defecation, eating, and drinking, he devoted himself to diligent practice, even to the point of breaking his head and bleeding, blaming himself. After three years of this, at the fifth watch, just before dawn, someone knocked on the door of the Buddha hall, telling him to open it quickly. Lingkan initially refused, saying: 'I am a sinner, where do I have the leisure to open the door with you?' (The person) kept calling, so he opened the door for him. He saw an old man, with white hair and beard, holding a cane in his hand, who then struck Lingkan repeatedly, saying: 'From now on, dare you still be disrespectful to the Saddharma Puṇḍarīka Sūtra?' When he was struck, the sores on his body were healed, and his body recovered its health. At dawn, he looked in front of the Buddha hall and saw elephant footprints, and then he knew that this old man was Samantabhadra (普賢菩薩, Universal Worthy Bodhisattva), descending to eliminate his sins. From then on, he changed his ways, repented, and diligently studied and recited the scripture. Later, it is not known where he died.

又老矩師。亦以法華為業。誦持。即覺口中別有甘味。非世所有。故誦之。不欲息也。

釋法愛。長沙人也。少而出家。不能蔬節苦行。誦法華經甚通利。兼聽三論。隋陽晉征交址。值交人反亂。愛隨例藏避。忽為五賊所得。置在一處。口云。待我食竟。殺卻道人。愛乃見壁邊有一槊子。挾將出外。向北直走。值一大樹。隱立樹邊。賊食竟起。遂遙似見愛。竟往趣之。近便不睹。自相謂曰。曏者遙見道人。比至不見。當是去竟。愛一心捉槊不敢動。賊回首遠相望。如有所矚。忽云。道人已去。宜共逐之。遂奔馳竟往。愛。於是向北走。到一棘林。即投中隱避。乃遇兩虎相抱而臥。虎見愛來。並舉頭看愛。愛轉惶懼。口云。二檀越。貧道被賊逐。急投檀越。愿時將接救護。二虎即出外。奮迅驚吼。賊便退散。愛又北走。虎隨追之。到一水邊見人。持數片飲食授與愛。愛受而食之。乃是煎膏䉽也。氣味甚美。即便渡水上洲。虎亦捨去。仍宿洲上。又遇二人。亦同在宿。大設異味。至曉方別。仍又囑云。但北向行。自當得脫。於是北出三十餘里。乃逢知舊。亦同避賊。相見歡喜。始得免脫。愛後向道俗說之。不知所終。

釋法慧。未詳氏族。出家住壽春曲水寺。蔬食長齊。不受嚫施。無貪無瞋。心行調善

【現代漢語翻譯】現代漢語譯本又有一位年老的矩師（精通戒律的僧人），也以修習《法華經》（Saddharma-puṇḍarīka-sūtra）為業，經常誦讀。他發覺口中有一種特別的甘甜味道，不是世間所有的。因此他誦讀《法華經》時，總是不想停止。

釋法愛，是長沙人。年少時就出家了，但他不能堅持素食和艱苦的修行。誦讀《法華經》卻非常流利。他還兼聽三論（中觀學派的三部論著）。隋朝平定南方，晉王楊廣徵討交趾（古代越南北部），正趕上交趾人反叛作亂。法愛也像其他人一樣躲藏起來。忽然被五個強盜抓住了，他們把法愛放在一個地方，口中說：『等我們吃完飯，就把這個道人殺了。』法愛看見墻邊有一把長矛，就拿著它跑了出去，向北一直走。遇到一棵大樹，就藏在樹邊。強盜們吃完飯起來，遠遠地好像看見了法愛，就朝他追去。但走近了卻看不見了。他們互相說：『剛才遠遠地看見那個道人，走到跟前卻不見了，應該是走了。』法愛一心握著長矛不敢動。強盜們回頭遠遠地望，好像看見了什麼。忽然說：『道人已經走了，我們一起追他。』於是奔跑著追了過去。法愛趁機向北跑，跑到一片荊棘林，就躲藏在裡面。他遇到了兩隻老虎抱在一起睡覺。老虎看見法愛來了，都抬起頭看著他。法愛更加害怕，口中說：『兩位檀越（施主），貧道被強盜追趕，緊急投奔檀越，希望你們能及時接應救護。』兩隻老虎就跑到外面，奮力吼叫，強盜們便退散了。法愛又向北跑，老虎跟在後面追趕。到了一條河邊，看見有人拿著幾片食物給法愛。法愛接過來吃了，那是煎膏䉽（一種用米粉和油煎炸的食物），味道非常美味。他便渡河上了河洲，老虎也離開了。他就在河洲上過夜。又遇到了兩個人，也一同在那裡過夜。他們拿出各種美味的食物招待他，直到天亮才分別。他們還囑咐他說：『只管向北走，自然會脫險。』於是他向北走了三十多里，遇到了認識的人，也是一同躲避強盜的。相見后非常高興，這才得以脫險。法愛後來向僧俗之人講述這件事，不知道他最終的結局如何。

釋法慧，不清楚他的氏族。出家后住在壽春（今安徽壽縣）的曲水寺。他吃素，長期持齋，不接受別人的饋贈，沒有貪慾和嗔恨，心行調順善良。

【English Translation】 English version Furthermore, an old Vinaya master (a monk proficient in monastic rules) also practiced the Dharma Flower Sutra (Saddharma-puṇḍarīka-sūtra), reciting it regularly. He noticed a special sweet taste in his mouth, unlike anything in the world. Therefore, he recited the Dharma Flower Sutra without wanting to stop.

釋法愛 (Shì Fǎ'ài) was a native of Changsha. He became a monk at a young age, but he could not adhere to a vegetarian diet and ascetic practices. However, he was very fluent in reciting the Dharma Flower Sutra. He also studied the Three Treatises (three major texts of the Madhyamaka school). During the Sui Dynasty's pacification of the South, when Prince Jin, Yang Guang, campaigned against Jiaozhi (ancient northern Vietnam), he encountered a rebellion by the people of Jiaozhi. Fǎ'ài, like others, went into hiding. Suddenly, he was captured by five robbers, who placed him in one location, saying, 'After we finish eating, we will kill this monk.' Fǎ'ài saw a spear by the wall, grabbed it, and ran northward. He came to a large tree and hid beside it. The robbers finished eating and got up, seemingly seeing Fǎ'ài in the distance, and chased after him. But as they approached, they could not see him. They said to each other, 'We saw that monk from afar, but he disappeared as we got closer. He must have left.' Fǎ'ài held the spear tightly, afraid to move. The robbers looked back from a distance, as if they saw something. Suddenly, they said, 'The monk has already left, let's chase him together.' So they ran after him. Fǎ'ài took the opportunity to run north, reaching a thicket of thorns, where he hid. He encountered two tigers sleeping together. The tigers saw Fǎ'ài coming and both raised their heads to look at him. Fǎ'ài became even more frightened, saying, 'Two Dānas (benefactors), this poor monk is being chased by robbers, I urgently seek refuge with you, hoping you will provide timely assistance and protection.' The two tigers went outside, roaring fiercely, and the robbers dispersed. Fǎ'ài ran north again, with the tigers following behind. He came to a river and saw someone handing him several pieces of food. Fǎ'ài took them and ate them; it was fried rice cake (a type of food made from rice flour and fried in oil), which tasted very delicious. He then crossed the river to an island, and the tigers left. He spent the night on the island. He also met two people who were also spending the night there. They treated him with various delicious foods, and they parted ways at dawn. They also instructed him, 'Just go north, and you will naturally escape danger.' So he walked more than thirty li to the north and met acquaintances who were also hiding from the robbers. They were very happy to see each other, and he was able to escape danger. Fǎ'ài later told monks and laypeople about this incident, but his final fate is unknown.

釋法慧 (Shì Fǎhuì), his clan is unknown. After becoming a monk, he lived in Qushui Temple in Shouchun (present-day Shouxian, Anhui). He was a vegetarian, observed long-term fasting, did not accept offerings, had no greed or anger, and his mind and conduct were harmonious and virtuous.

。布衣獘衲。不居房室止有繩床。在步廊下。誦法華經一部。誦時。口必有密光。看者。皆見照于檐宇。年七十五而終。即陳宣時也。

又高[邱-丘+王]縣比丘尼花手。誦法華經。適通第一。右手爪上即生一花。形如䔖菜。如是誦五卷。五指爪上。生於五花。次誦第六第七。掌內又生二花。形大於前。州境因呼為花手尼。尼亦無甚苦節。陳武帝。召見看之。后不知所終。

又長干寺東阇梨者。誦法華經。甚有節行。每有所誦。瓶水。夏冷冬溫。略為常候。

清信女章氏。隋右光祿大夫陳陵妻也。誦法華經。每悔四體羸乏。不堪久誦。忽夢僧。持一碗藥作黃色。來在章前。與之令服。已經少時。因腹痛驚覺。腹痛既甚。即使喚陵尋至。章云。世人道。若夢見道人。多是鬼。今夜忽夢服道人藥。即是服鬼藥。決死不疑。語頃乃令陵避。須臾下痢。純作薰色。似夢所見。痢竟。所患都差。自後四體休健。常能讀誦。日夜一遍。無復困極也。

釋僧生。不知氏族。或云。衛州人。以開皇六年。至齊州界。其人。室無定所。但有伽藍之地。不問有僧無僧。仍于中住。乞食誦經。限滿千遍。然後一移。其年。至靈巖寶山道場。于蘭若中。住誦經。爾夜。山神將數十人來聽。生問曰。檀越何神。答云。

【現代漢語翻譯】現代漢語譯本：有位穿著破舊僧衣的出家人，不居住在房舍里，只有一張繩床，在步廊下誦讀《法華經》一部。誦經時，口中必定有光芒。看見的人，都見到光芒照亮屋檐。七十五歲時去世，那時是陳宣帝時期。

又有高[邱-丘+王]縣（地名）的比丘尼（佛教女出家人）名叫花手，誦讀《法華經》，剛誦通第一卷，右手的指甲上就生出一朵花，形狀像䔖菜。這樣誦讀五卷，五個手指的指甲上，都生出了五朵花。接著誦讀第六卷、第七卷，手掌內又生出兩朵花，形狀比之前的更大。州境因此稱她為花手尼。這位尼姑也沒有什麼特別的苦行。陳武帝召見她觀看。後來不知道她最終去了哪裡。

又有長干寺的東阇梨（精通佛法的僧人），誦讀《法華經》，非常有節操和德行。每當他誦經時，瓶中的水，夏天變冷，冬天變暖，略微成為一種常態。

清信女（虔誠的女佛教徒）章氏，是隋朝右光祿大夫（官名）陳陵的妻子。誦讀《法華經》，常常後悔身體虛弱，不能持久誦讀。忽然夢見一位僧人，拿著一碗藥，顏色是黃色的，來到章氏面前，給她服用。過了一會兒，因為腹痛而驚醒。腹痛非常厲害，於是讓陳陵尋找醫生。章氏說：『世人說，如果夢見道人（指僧人），大多是鬼。今晚忽然夢見服用道人的藥，就是服用鬼藥，必定會死。』說話間就讓陳陵避開。一會兒之後開始腹瀉，排出的東西全是薰色，像夢中所見。腹瀉完畢，所患的疾病都好了。自此以後身體健康，常常能夠讀誦，每天日夜一遍，不再感到睏倦疲憊。

釋僧生，不知道他的氏族。有人說，他是衛州人。在開皇六年，來到齊州境內。這個人，住所不定，只要有伽藍（寺廟）的地方，不問有沒有僧人，就在那裡居住。乞討食物，誦讀經書，限定誦滿一千遍，然後遷移到別處。那一年，來到靈巖寶山道場，在蘭若（寂靜的修行處）中，居住誦經。當晚，山神帶領數十人來聽經。僧生問道：『檀越（施主，這裡指山神）是什麼神？』山神回答說：

【English Translation】 English version: There was a monk wearing worn-out robes, not living in a house but only having a rope bed. He recited one copy of the Lotus Sutra under the veranda. When he recited the sutra, there was always a secret light from his mouth. Those who saw it all saw the light illuminating the eaves. He died at the age of seventy-five, during the reign of Emperor Xuan of Chen.

Also, the bhikkhuni (Buddhist nun) Huashou (Flower Hand) of Gao[Qiu-Qiu+Wang] County (place name), recited the Lotus Sutra. When she had just mastered the first chapter, a flower grew on the nail of her right hand, shaped like a yingcai (a type of vegetable). After reciting five chapters in this way, five flowers grew on the nails of her five fingers. Then, after reciting the sixth and seventh chapters, two more flowers grew in the palms of her hands, larger than the previous ones. The state therefore called her Nun Huashou (Flower Hand). This nun did not have any particularly austere practices. Emperor Wu of Chen summoned her to see her. Later, it is not known where she ended up.

Also, the East Acharya (a master of Buddhist teachings) of Changgan Temple recited the Lotus Sutra with great discipline and virtue. Whenever he recited the sutra, the water in the bottle would be cold in summer and warm in winter, which became a regular occurrence.

The laywoman Zhang, wife of Chen Ling, the Right Guanglu Dafu (official title) of the Sui Dynasty, recited the Lotus Sutra. She often regretted that her body was weak and unable to recite for long. Suddenly, she dreamed of a monk holding a bowl of yellow medicine, coming to Zhang and giving it to her to drink. After a short time, she woke up with a stomachache. The stomachache was very severe, so she asked Chen Ling to find a doctor. Zhang said, 'People say that if you dream of a daoren (Taoist/monk), it is mostly a ghost. Tonight, I suddenly dreamed of taking a daoren's medicine, which is taking ghost medicine, and I will surely die.' While speaking, she asked Chen Ling to leave. After a while, she began to have diarrhea, and the discharge was all dark brown, like what she saw in the dream. After the diarrhea stopped, all her illnesses were cured. From then on, her body was healthy, and she was often able to recite the sutra once every day and night, without feeling tired or exhausted.

The monk Sengsheng, whose clan is unknown, was said to be from Weizhou. In the sixth year of the Kaihuang era, he came to the territory of Qizhou. This person had no fixed abode, but wherever there was a Gharama (monastery), he would live there, regardless of whether there were monks or not. He begged for food and recited scriptures, limiting himself to reciting them a thousand times before moving elsewhere. That year, he came to the Lingyan Baoshan Bodhimanda (place of enlightenment), and lived and recited scriptures in the Aranya (secluded place for practice). That night, the mountain god brought dozens of people to listen to the sutra. Sengsheng asked, 'What god are you, Danapati (donor, here referring to the mountain god)?' The mountain god replied:

弟子。是北山神。住此已來七百餘年。今聞法師誦經。故來聽之。屈師為誦。良久乃去。自後常爾。生於后出往相州。建造經藏。旬月而成。意欲于眼中燃燈供養。而不能得出眼精人。於是。營得一刀子長五六寸。並錢一貫。入山覓獵師。師云。不用師錢。但與弟子刀子。獵師即為出眼竟。身青瘀。然後乃穌。穌竟。語獵師云。可以火熟。此瘡。獵師以火熟之。然後還相州法藏寺。燃燈供養。誦經不息。若欲析請舍利。暫爾斂心。即降三五。或時。七日伏念。便盈百數。近遠道俗。深敬慕之。開皇七年卒矣。

清信士王。梵行。瑯瑘臨沂人。小失兩眼。其母慈念。口授法華。至年十三。一部通利。仍晝夜誦習。憑心專到。誦得一萬七千遍。雖目無睹。而行來不須前導。自識坑坎。能織蓆簞。縫衣書疏。勝有眼人。人咸疑其別有所得。蔬食持齊。永無妻娶。年七十一。開皇六年終。尸陀草野。鳥獸不敢近。肉既消盡。唯余白骨。舌方出口。長一尺餘。色如蓮花。其弟慧義。以磚函盛之。久而不爛。

釋慧向。俗姓劉氏。彭城人。甚有道素。眾所知識。省事務。唯誦法華。來到江都縣。寄故亭村住。年一百二歲。初無疾病。而忽云。貧道當行。與檀越別。於是端坐而終。村人輿出林間。未敢埋殯。經一七日。

【現代漢語翻譯】現代漢語譯本：弟子是北山神，在此居住已有七百餘年。如今聽聞法師誦經，特來聽聞。懇請法師為我誦經，我稍後便離去。此後常常如此。後來我轉生到相州，建造經藏，僅用一月便建成。我想要燃燈供養我的眼睛，卻無法自己取出眼珠。於是，我準備了一把五六寸長的刀子和一貫錢，入山尋找獵戶。獵戶說：『不用您的錢，只要把刀子給我。』獵戶便為我取出了眼珠，我全身青紫，然後才甦醒。甦醒后，我告訴獵戶說：『可以用火燒一下這個傷口。』獵戶便用火燒了傷口。然後我回到相州法藏寺，燃燈供養，誦經不停。如果想要分請舍利（佛陀或高僧火化后的遺物），只要暫時收斂心神，舍利便會降臨三五顆，有時七日虔誠唸誦，便會降臨上百顆。遠近的信徒都非常敬佩他。開皇七年圓寂。

清信士王梵行（在家居士，名為王梵行），是瑯琊臨沂人。小時候失去了雙眼。他的母親慈悲憐憫，口頭教他《法華經》。到十三歲時，他已經能流利背誦整部經書。他日夜誦習，用心專一，誦讀了一萬七千遍。雖然眼睛看不見，但他行走不需要人引導，自己能辨識坑洼。他能織蓆子、編竹器、縫衣服、書寫信件，勝過有眼睛的人。人們都懷疑他另有奇遇。他吃素食，持守齋戒，終身沒有娶妻。七十一歲時，開皇六年去世。屍體被放置在荒郊野外，鳥獸都不敢靠近。肉體消盡后，只剩下白骨，舌頭伸出口外一尺多長，顏色像蓮花。他的弟弟慧義用磚函盛放他的舌頭，很久都沒有腐爛。

釋慧向（僧人，法號慧向），俗姓劉氏，是彭城人。他很有修行，衆所周知。他省去俗事，只誦《法華經》。他來到江都縣，寄住在故亭村。一百零二歲時，起初沒有任何疾病，卻忽然說：『貧道將要走了，與各位施主告別。』於是端坐而終。村民們將他的遺體抬到林間，不敢立即埋葬。經過七天。

【English Translation】 English version: The disciple is the Mountain God of the North Mountain, residing here for over seven hundred years. Now, hearing the Dharma Master reciting scriptures, I have come to listen. I beseech the Master to recite scriptures for me, and I shall depart shortly thereafter. This has been happening frequently since. Later, I was reborn in Xiangzhou, where I built a scripture repository, completing it in just one month. I desired to offer light to my eyes, but I could not extract my own eyeballs. Therefore, I prepared a knife five or six inches long and a string of coins, and went into the mountains to find a hunter. The hunter said, 'I do not need your money, just give me the knife.' The hunter then extracted my eyeballs for me, and my whole body turned blue and purple before I regained consciousness. Upon awakening, I told the hunter, 'You can cauterize this wound with fire.' The hunter then cauterized the wound with fire. Afterward, I returned to Fazang Temple in Xiangzhou, offering light and reciting scriptures without ceasing. If one wished to request a portion of the Śarīra (relics of the Buddha or a highly realized monk after cremation), by temporarily focusing the mind, three or five Śarīra would descend, and sometimes, after seven days of devout recitation, hundreds would descend. People from near and far deeply admired him. He passed away in the seventh year of the Kaihuang era.

The Upāsaka (lay devotee) Wang Fanxing (Wang Fanxing by name), was a native of Linyi in Langya. He lost both his eyes at a young age. His mother, with compassion and care, taught him the Lotus Sūtra orally. By the age of thirteen, he could fluently recite the entire scripture. He studied and recited it day and night, with focused dedication, reciting it seventeen thousand times. Although he was blind, he did not need anyone to guide him when walking, and he could identify pits and bumps himself. He could weave mats, make bamboo utensils, sew clothes, and write letters, surpassing those with sight. People suspected that he had gained something extraordinary. He ate vegetarian food, observed the precepts, and never married in his life. At the age of seventy-one, he passed away in the sixth year of the Kaihuang era. His body was placed in the wilderness, and birds and beasts dared not approach it. After his flesh had decayed, only white bones remained, and his tongue extended more than a foot long, its color like a lotus flower. His younger brother, Huiyi, placed his tongue in a brick container, and it did not rot for a long time.

The Śramaṇa (monk) Huixiang (Huixiang by Dharma name), whose lay surname was Liu, was a native of Pengcheng. He was very virtuous and well-known. He simplified worldly affairs and only recited the Lotus Sūtra. He came to Jiangdu County and resided in Guting Village. At the age of one hundred and two, he initially had no illness, but suddenly said, 'This poor monk is about to depart, bidding farewell to all of you donors.' Then he sat upright and passed away. The villagers carried his body to the forest, not daring to bury it immediately. After seven days.

其尸忽自仰臥。初申后屈已合掌。了不爛壞。轉久但干辟而已。村人埋之於銅山之側。採樵人。時有聞誦經聲。不知的。在何處。揚州總管府司馬趙元恪。因公行次。從向墓傍過。見一莖蓮華。生於陸地。怪而訪之。村人云。是慧向師之冢。此僧生存。誦法華經。或當是其所致。乃堀而視之。唯白骨口中。其舌如舊。紅赤柔軟。都不變壞。從此舌根。生此蓮花。因遂聞奏。表其靈異。又起七層磚塔。塔今見在。

又比丘尼法潤。姓陳。丹陽人也。住三昧寺。誦法華經。甚有道行。死後。尸陀林野。以施蟲獸。經停百許日。蟲鳥啖食都盡。唯舌與心。宛然俱存。舌猶赤色。而心稍如黑耳。其緣家子弟。乃收葬起塔。

釋寶通。不知氏族。高[邱-丘+王]人。無餘知解。唯誦法華經第七卷咒數篇耳。而忽自見鬼物。有楊橋村趙家婦。為村神所魅。通當過到神舍。神乃起迎請座。通謂神曰。居近人村。應為作益。何仍魅他婦耶。神曰。非弟子咎。此是群下耳。當爲治之。即遣小吏。喚得魅神來到庭前。罰之一百流血。趙婦因是得差。又問神曰。彼白露村神。與此相關不。神曰。亦相關耳。通曰。彼村有郝家婦。為彼村神所魅。能令差不。神曰。可得。即遣喚彼白露村神。亦罰一百。郝家婦尋差。於後。趙氏妻

。舊疾還發。歌吟竟日。主人告通。通此往。即見前得罰之神。在病人傍。通語曰。前言永去。今那得來。吾當誦咒。神乃叩頭。求哀乞得歸。不煩咒也。神於是遙去。因爾永差。

釋僧映。未詳氏族居貫也。少出家。住江陽永齊寺。誦法華經。至於年老。誦習無輟。與一法師並房。法師意常嫌誦經聲高。妨廢看讀。請騫師諫之。爾日初夜月朗。僧映依常誦經。騫師欲往諫止。開戶望見。映房前。有數千人。身著鉀鎧。持弓帶仗。叉手胡跪。以聽誦經。騫師即退歸房。明日備向此法師。述昨宵所見。共往懺悔嫌怪之罪。映。若凡常行往。恒聞前後似有鉀仗之聲。開皇年中。卒于寺矣。

清信士陸淳。吳人也。誦法華經一部。蔬食長齊。以大業二年五月。染患甚篤。經十餘日。於後四日四夜。仰臥看屋。了不暫眴。有知識睿師。因來看疾。問。何所睹耶。其答云。佛記淳當生炎摩天。今見彼天宮堂殿。林木城闕。諸天徒眾。看之致樂。不覺倦也。過四日。身亡。

釋法朗。俗姓張。河北武城人也。幼而出家。唯修練行。住彭城郡南山凈道寺。為沙彌時。誦法華經。自少至老。誦習無懈。至年五十三。開皇十三年死。得七日。見閻羅王。王前有六道人。王問初一僧。有何德業。初人答。誦維摩經。王曰

【現代漢語翻譯】現代漢語譯本：舊病復發，整日歌唱吟詠。主人告知智通（僧人的名字）。智通前往，立即看見先前受到懲罰的神，在病人身旁。智通對神說：『先前說永遠離開，現在怎麼又來了？我應當誦咒。』神於是叩頭，哀求允許他回去，說不用誦咒了。神於是遠遠離去，因此病也永遠好了。

釋僧映（僧人的名字），不清楚他的氏族和籍貫。年少時出家，住在江陽永齊寺。誦讀《法華經》（佛經名稱），直到年老，誦習沒有停止。與一位法師同住一間房。法師常常嫌棄誦經的聲音太高，妨礙他閱讀。請騫師（僧人的名字）勸諫他。那天初夜月光明亮，僧映像往常一樣誦經。騫師想要前去勸阻，打開門望見，僧映的房前，有數千人，身穿鎧甲，手持弓箭刀槍，叉手跪拜，聽他誦經。騫師立即退回房間。第二天詳細地向那位法師，講述了昨晚所見。共同前去懺悔嫌棄怪罪的罪過。僧映，如果像平常一樣行走，常常聽到前後好像有鎧甲兵器的聲音。開皇年間，在寺廟去世。

清信士陸淳（在家信徒的名字），吳地人。誦讀《法華經》一部，吃素食保持齋戒。在大業二年五月，染病非常嚴重，經過十多天，在後來的四天四夜裡，仰臥看著屋頂，完全沒有眨眼。有認識他的睿師（僧人的名字），前來看望他的疾病，問：『你看見了什麼？』他回答說：『佛（對陸淳）授記我應當往生炎摩天（佛教中的天界）。現在看見那裡的天宮殿堂，樹林城郭，諸天徒眾，觀看這些感到非常快樂，不覺得疲倦。』過了四天，去世。

釋法朗（僧人的名字），俗姓張，河北武城人。年幼時出家，只修行。住在彭城郡南山凈道寺。作為沙彌（佛教出家男子）時，誦讀《法華經》。從年少到年老，誦習沒有懈怠。到五十三歲，開皇十三年去世。去世七天後，見到閻羅王（地獄之王）。閻羅王前面有六個人。閻羅王問第一個僧人，有什麼德行功業。第一個人回答，誦讀《維摩經》（佛經名稱）。閻羅王說

【English Translation】 English version: His old illness relapsed, and he sang and chanted all day long. The master informed Zhitong (name of a monk). Zhitong went and immediately saw the god who had been punished before, standing beside the patient. Zhitong said to the god, 'You said you would leave forever, how come you are here again? I should chant a mantra.' The god then kowtowed, begging to be allowed to return, saying that there was no need to chant the mantra. The god then left far away, and the illness was cured forever.

The monk Sengying (name of a monk), his clan and origin are unknown. He became a monk at a young age and lived in Yongqi Temple in Jiangyang. He recited the 'Lotus Sutra' (name of a Buddhist scripture) and continued to do so until he was old. He shared a room with another Dharma master. The Dharma master often complained that the sound of chanting was too loud and interfered with his reading. He asked Master Qian (name of a monk) to advise him. That night, the moon was bright, and Sengying chanted the scriptures as usual. Master Qian wanted to go and stop him. When he opened the door, he saw thousands of people in front of Sengying's room, wearing armor, holding bows and weapons, with their hands clasped and kneeling, listening to him chant the scriptures. Master Qian immediately retreated to his room. The next day, he told the Dharma master in detail what he had seen last night. Together, they went to repent for the sin of complaining and blaming. Sengying, when walking as usual, often heard the sound of armor and weapons around him. He passed away in the temple during the Kaihuang era.

The lay devotee Lu Chun (name of a lay devotee) was from Wu. He recited one copy of the 'Lotus Sutra', ate vegetarian food, and kept a long fast. In May of the second year of the Daye era, he became seriously ill. After more than ten days, for four days and four nights, he lay on his back looking at the roof, without blinking at all. A knowledgeable Master Rui (name of a monk) came to see him and asked, 'What do you see?' He replied, 'The Buddha (to Lu Chun) predicted that I should be reborn in the Yāmadeva Heaven (a heaven in Buddhism). Now I see the heavenly palaces, forests, city walls, and the multitude of gods there. Watching them makes me very happy and I don't feel tired.' After four days, he passed away.

The monk Falang (name of a monk), his secular surname was Zhang, and he was from Wucheng, Hebei. He became a monk at a young age and only practiced asceticism. He lived in Nanshan Jingdao Temple in Pengcheng Prefecture. As a Śrāmaṇera (Buddhist novice), he recited the 'Lotus Sutra'. From youth to old age, he practiced without懈怠. At the age of fifty-three, he passed away in the thirteenth year of the Kaihuang era. Seven days after his death, he saw Yama (the king of hell). There were six people in front of Yama. Yama asked the first monk what virtues and merits he had. The first person replied that he recited the 'Vimalakirti Sutra' (name of a Buddhist scripture). Yama said

。度南邊立。問第二僧。有何德行。答。誦涅槃經十卷。王曰。亦南邊立。問第三僧。有何德業。答。誦金光明經。王曰。亦南邊立。問第四僧。有何行業。答。講涅槃經。王曰。度西行立。問第五僧。有何德行。答。講十地論。王斂眉而言曰。度北行立。第六問法朗云。有何行業。答。誦法華經。王曰。度東行立。問六僧竟。遣人。領北行立者。向地獄道。領西行立者。向畜生道。領南行三僧。向人道。語向三道者云。去不得歸。次語法朗。領往天道。令見其生處。可放還家。賜壽八十五歲。朗後天宮還。忽然而活。看左臂上。隱隱有赤字。作八十五歲字。

釋慧斌。俗姓胡氏。出家。住豫章郡禪居道場。后師事天臺智顗。祈求出家。蔬食長齊。精苦尤甚。隱居匡山。杜絕人物。誦法華經。初誦經竟。即燃左手第四指。以為供養。如此日限三遍。自是累年每有殊香薰馥房戶。又聞彈指感動居鄰。以大業八年八月捨命。春秋四十有四。未亡之前。自睹神人現形數丈。而為作禮。稱歎持經功德。因言。法師當行。躬愿陪從。又寺僧智海。實行人也。夢法師云。今生兜率陀天。接奉無由。便此辭別。深相勸課。使共行道。身亡以後。形體長大。倍于平昔。斂以舊衣。三分蔽一。道俗驚異。莫詳其理。遺言付囑。令身

【現代漢語翻譯】現代漢語譯本：國王讓誦經的僧人站在南邊。問第二位僧人，『你有什麼德行？』回答說，『誦讀《涅槃經》十卷。』國王說：『也站在南邊。』問第三位僧人，『你有什麼德業？』回答說，『誦讀《金光明經》。』國王說：『也站在南邊。』問第四位僧人，『你有什麼行業？』回答說，『講解《涅槃經》。』國王說：『讓他往西邊站。』問第五位僧人，『你有什麼德行？』回答說，『講解《十地論》。』國王皺著眉頭說：『讓他往北邊站。』第六位問法朗，『你有什麼行業？』回答說，『誦讀《法華經》。』國王說：『讓他往東邊站。』問完六位僧人後，派人帶領往北邊站的僧人，走向地獄道；帶領往西邊站的僧人，走向畜生道；帶領往南邊站的三位僧人，走向人道。告訴走向三道的人說：『去了就不能回來了。』接著對法朗說，『帶領他往天道，讓他看看他將要出生的地方，看完就可以放他回家。』賜予他八十五歲的壽命。法朗後來從天宮回來，忽然活了過來。看他的左臂上，隱隱約約有紅色的字，寫著『八十五歲』幾個字。釋慧斌（釋慧斌，佛教僧侶的名字），俗姓胡氏，出家后，住在豫章郡禪居道場。後來師事天臺智顗（天臺智顗，中國佛教天臺宗的創始人）。祈求出家，吃素食，長期齋戒，精進刻苦到了極點。隱居在匡山，杜絕與人交往。誦讀《法華經》。剛開始誦經完畢，就燃點左手第四個手指，作為供養。這樣每天限定三次。從此以後，多年來常常有奇異的香味薰染房戶。又聽到彈指的聲音，感動了鄰居。在大業八年八月捨棄生命，享年四十四歲。臨終之前，親自看到神人顯現出幾丈高的身形，向他作禮，稱讚他持誦經書的功德。因此說：『法師您要走了，我願意親自陪同。』又有寺里的僧人智海（智海，佛教僧侶的名字），是個注重實行的人，夢見慧斌法師說：『我今生要往生兜率陀天（兜率陀天，佛教欲界第四層天），沒有辦法再來接您了，就此告別。』深深地勸勉他，讓他一起修行。身亡以後，形體長大，比平時大一倍。用舊衣服來斂葬，只能遮蓋三分之一。道俗之人感到驚異，沒有人知道其中的道理。遺言囑咐，讓身體…

【English Translation】 English version: The king had the monks who recited scriptures stand on the south side. He asked the second monk, 'What virtues do you possess?' He replied, 'I recite ten volumes of the Nirvana Sutra (Nirvana Sutra, a major Buddhist scripture).' The king said, 'Also stand on the south side.' He asked the third monk, 'What meritorious deeds do you have?' He replied, 'I recite the Golden Light Sutra (Golden Light Sutra, a Mahayana Buddhist scripture).' The king said, 'Also stand on the south side.' He asked the fourth monk, 'What practices do you engage in?' He replied, 'I lecture on the Nirvana Sutra.' The king said, 'Have him stand on the west side.' He asked the fifth monk, 'What virtues do you possess?' He replied, 'I lecture on the Ten Stages Sutra (Ten Stages Sutra, a key text in Mahayana Buddhism describing the bodhisattva path).' The king frowned and said, 'Have him stand on the north side.' The sixth he asked, Fa Lang (Fa Lang, a monk's name), 'What practices do you engage in?' He replied, 'I recite the Lotus Sutra (Lotus Sutra, a highly influential Mahayana Buddhist scripture).' The king said, 'Have him stand on the east side.' After questioning the six monks, he sent people to lead the monk standing on the north side towards the hell realm; to lead the monk standing on the west side towards the animal realm; to lead the three monks standing on the south side towards the human realm. He told those going to the three realms, 'Once you go, you cannot return.' Then he said to Fa Lang, 'Lead him to the heavenly realm, let him see the place where he will be born, and after he sees it, he can be released to return home.' He granted him a lifespan of eighty-five years. Fa Lang later returned from the heavenly palace and suddenly came back to life. He looked at his left arm and faintly saw red characters that read 'eighty-five years'. 釋慧斌 (Shi Huibin, a Buddhist monk's name), whose secular surname was Hu, after becoming a monk, lived in the Chan Monastery in Yuzhang Prefecture. Later, he served as a disciple of Zhiyi (Zhiyi, founder of the Tiantai school of Buddhism). He prayed to become a monk, ate vegetarian food, and maintained a long-term fast, his diligence and hardship reaching an extreme. He lived in seclusion on Mount Kuang, cutting off contact with people. He recited the Lotus Sutra. As soon as he finished reciting the sutra, he would burn the fourth finger of his left hand as an offering. He did this three times a day. From then on, for many years, a strange fragrance often permeated his room. He also heard the sound of finger-snapping, which moved his neighbors. He gave up his life in the eighth year of the Daye era, in the eighth month, at the age of forty-four. Before his death, he personally saw divine beings appear in forms several feet tall, bowing to him and praising the merit of his upholding and reciting the scriptures. Therefore, they said, 'Dharma Master, you are about to depart, I am willing to accompany you personally.' Furthermore, the monk Zhihai (Zhihai, a Buddhist monk's name) of the temple, was a man of practical action, dreamed that Dharma Master Huibin said, 'In this life, I am going to be reborn in the Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism), there is no way to come and receive you again, so I bid you farewell.' He deeply exhorted him, urging him to practice the Way together. After his death, his body grew larger, twice as large as usual. He was buried in old clothes, which only covered one-third of his body. Both monks and laypeople were amazed, and no one knew the reason. His last words instructed that the body…

施眾生。同學僧顗。贊成其志。收骸。建立方墳于尸陀之所洪井巖焉。

釋慧偕。俗姓劉。海陵人也。年九歲出家。事江都郡長樂寺盈法師。為弟子。年至十七。方誦法華。十八。師便遷化。唯余第四卷見寶塔品。已后未過。年二十二。遂染時患。當時困篤。唯一心念觀世音勢至。及所誦經。請救免厄。忽夢有人。來追慧偕。及同寺智達。將去。經涉山險。履踐蓽蕕。俄頃到一處。如今府寺。行墻屋宇房廊宛然。兵衛森列。執持器仗。入門望見。一人戴烏紗帽。身著白衣。甚好鬢面。在廳上坐云。是閻羅王。傍無侍衛。此追攝人。送文書。舒王前案上。王即判偕等二人。取為左右。偕訴云。愿誦法華經。余半卷未度。及功德未了。所以不愜。王又判放偕。遙見放字分明。王即喚向所追慧偕人來脫衣。復喚得一人。頭有角形。狀如今鬼卒。手捉長鞭。撻此人。偕便驚覺。喚觀世音彌勒。斯須臾。乃見一梵僧。手把楊枝。復有一俗人。如今維摩詰像。手擎銅娑羅水。此僧。即持楊枝拂偕。取水賜漱。問。病得幾日。偕答。五日。僧云。六日當差。至明朝。即鼻中瀉血。便即解醒。偕病差后。經停少時。知達染患。首尾七日。便即命過。偕平復如故。已后罄捨身資。造彌陀觀音勢至等像。又造法華思蓋等雜經。二十餘

【現代漢語翻譯】現代漢語譯本：他佈施給眾生，與僧人僧顗（音yǐ，人名）是同學，贊成僧顗的志向，收斂僧顗的遺骸，在尸陀林（墳地）的地方，洪井巖那裡，為他建立了墳墓。

釋慧偕（法師名），俗姓劉，是海陵人。九歲時出家，侍奉江都郡長樂寺的盈法師為弟子。到了十七歲，才開始誦讀《法華經》。十八歲時，盈法師就圓寂了，只留下第四卷《見寶塔品》之後的內容沒有讀完。二十二歲時，他染上了當時的疾病，當時病情非常嚴重，他一心念誦觀世音菩薩和勢至菩薩的名號，以及所誦讀的經文，祈求救助以避免災難。忽然夢見有人來追捕慧偕和同寺的智達，要帶他們走。他們經過險峻的山路，踩著茅草。一會兒就到了一處地方，像現在的府衙寺廟一樣，圍墻房屋房廊都非常完整，士兵衛隊森嚴地排列著，手持武器。入門望見一個人，戴著烏紗帽，身穿白衣，鬢髮面容很好，在廳堂上坐著，說自己是閻羅王。旁邊沒有侍衛。追捕他們的人送上文書，放在閻羅王面前的案上。閻羅王就判決慧偕等人，讓他們做自己的侍從。慧偕訴說道，希望誦讀完《法華經》，還有一半沒有讀完，而且功德還沒有完成，所以不情願。閻羅王又判決釋放慧偕，遠遠地看到『放』字很清楚。閻羅王就叫來追捕慧偕的人脫下衣服，又叫來一個人，頭上長著角，樣子像鬼卒，手裡拿著長鞭，鞭打這個人。慧偕便驚醒了，呼喚觀世音菩薩和彌勒菩薩。一會兒，就看見一個梵僧，手裡拿著楊枝，又有一個俗人，像維摩詰的形象，手裡拿著銅製的娑羅水。這個梵僧，就拿著楊枝拂拭慧偕，取水給他漱口，問他生病幾天了。慧偕回答說五天了。僧人說，六天就會痊癒。到了第二天早上，就從鼻子里流出血，然後就清醒了。慧偕病好之後，經過一段時間，知道智達染上了疾病，前後七天，就去世了。慧偕康復如初。之後，他傾盡所有身家，建造了彌陀佛、觀音菩薩、勢至菩薩等佛像，又建造了《法華經》的思蓋等各種經書，二十多部。

【English Translation】 English version: He gave alms to sentient beings and was a classmate of the monk Sengyi (僧顗, a personal name). He supported Sengyi's aspirations, collected his remains, and built a square tomb for him at the Shituo Forest (尸陀林, a burial ground) in Hongjing Rock (洪井巖).

釋慧偕 (Shi Huixie, a Dharma master's name), whose secular surname was Liu, was a native of Hailing. He became a monk at the age of nine, serving Dharma Master Ying of Changle Temple in Jiangdu County as a disciple. At the age of seventeen, he began reciting the Lotus Sutra. At eighteen, Dharma Master Ying passed away, leaving only the part after the 'Apparition of a Stupa' chapter in the fourth volume unfinished. At the age of twenty-two, he contracted a common illness of the time. His condition was critical, and he single-mindedly recited the names of Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, as well as the sutras he had recited, praying for help to avoid disaster. Suddenly, he dreamed that someone came to arrest Huixie and his fellow monk Zhida, intending to take them away. They passed through treacherous mountain roads, treading on weeds. In a short while, they arrived at a place resembling a government office or temple, with walls, houses, and corridors all intact, and soldiers standing guard in strict formation, holding weapons. Upon entering, they saw a person wearing a black gauze hat and white robes, with fine sideburns and a good appearance, sitting in the hall, saying that he was Yama (閻羅王, King of Hell). There were no attendants beside him. The person who had arrested them presented documents and placed them on the table in front of Yama. Yama then sentenced Huixie and the others to serve as his attendants. Huixie pleaded, saying that he wished to finish reciting the Lotus Sutra, as half of it remained unrecited, and his merits were incomplete, so he was unwilling. Yama then sentenced Huixie to be released, and he clearly saw the word 'release'. Yama then summoned the person who had arrested Huixie to take off his clothes, and then summoned another person with horns on his head, resembling a demon soldier, holding a long whip, and flogged this person. Huixie then awoke with a start, calling out to Avalokiteshvara Bodhisattva and Maitreya Bodhisattva. After a moment, he saw a Brahman monk holding a willow branch, and a layman resembling Vimalakirti, holding a copper Salara water vessel. The monk then brushed Huixie with the willow branch and gave him water to rinse his mouth, asking him how many days he had been ill. Huixie replied that it had been five days. The monk said that he would recover in six days. The next morning, blood flowed from his nose, and then he became conscious. After Huixie recovered from his illness, after a period of time, he learned that Zhida had contracted the illness, and after seven days, he passed away. Huixie recovered as before. Afterwards, he gave all his possessions to build statues of Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, and other Buddhas, and also built various sutras such as the Lotus Sutra and the 'Thinking Cover', more than twenty copies.

部。至大業十二年。偕年四十三。后不知所終。

釋智越。姓鄭氏。南陽人也。少出家。早離塵俗。後到金陵。便值智者。北面投誠。授以禪法。深達五門。窮通六妙。誦法華經。萬有余遍。瓶水自盈。經之力也。學徒雖眾。最居稱首。臨海露山精舍。巨有靈異。智者每令影響。晦跡已后。臺山一眾。斯焉是屬。大業十二年十一月二十三日。寢疾經旬。右脅而卒。春秋七十四。臨終之日。山崩地動。境內道俗。咸所見聞。

釋僧朗。一名法朗。俗姓許氏。南陽人。年二十餘。欣欲出家。尋預剃落。棲止無定。多住鄂州。形貌與世殊。有奇相。飲啖同俗。為時共輕。常養一猴一犬。其狀偉大。皆黃赤色。不狎餘人。惟附於朗。日夕相隨。未曾舍離。若至食時。以木盂受食。朗啖飽已。餘者用喂。同器食訖。猴便取孟戴之。騎犬背上。先朗而行。人有奪者。輒為所咋。朗任犬盤遊。略無常度。陳末隋初。行於江嶺之表。章服粗弊。威儀越序。杖策徒行。護養生命。時復讀誦諸經。偏以法華為志。素乏聲𠱚。乃潔誓誦之。一坐七遍。如是不久。音韻諧暢。或如箏笛。或似風雷。縱任抑揚。文句明瞭。而唇吻不動。轉起喉中。傍人觀者。視聽皆失。其誦必以七數為期。乃至七十。七百。七千。逮於七萬。然臂腳及

【現代漢語翻譯】現代漢語譯本：部。至大業十二年（公元616年）。偕年四十三。后不知所終。

釋智越（Shi Zhiyue），姓鄭氏，南陽人。年少出家，早早脫離塵世。後來到金陵，便遇到了智者（Zhi Zhe，指智顗大師），以弟子之禮投誠，智者便傳授他禪法。他深入理解五門禪法，精通六妙法門。誦讀《法華經》一萬多次，瓶中的水自然滿溢，這是經書的力量。學徒雖然眾多，他最為傑出。臨海露山精舍非常靈異，智者每次都讓他代理事務。智者圓寂后，天臺山一眾僧人，都歸他管轄。大業十二年十一月二十三日，因病臥床十多天，右脅而臥圓寂，享年七十四歲。臨終之時，山崩地動，境內道士和俗人都親眼所見。

釋僧朗（Shi Senglang），又名法朗（Fa Lang），俗姓許氏，南陽人。二十多歲時，欣然想要出家，不久就剃度出家。居無定所，大多住在鄂州。他的形貌與世人不同，有奇異之處。飲食與常人一樣，因此被當時的人輕視。他常養一隻猴子和一隻狗，都非常高大，呈黃紅色，不親近其他人，只依附於僧朗，日夜相隨，從不離開。到了吃飯的時候，用木碗盛飯，僧朗吃飽后，剩下的就用來餵它們。同在一個器皿里吃完后，猴子就拿起碗戴在頭上，騎在狗背上，走在僧朗前面。有人想搶奪碗，就會被猴子咬。僧朗任由狗四處遊蕩，沒有固定的規律。陳朝末年隋朝初年，他在江嶺一帶活動，穿著粗陋破舊，不拘泥於禮儀。拄著枴杖徒步行走，保護養育生命。時常誦讀各種經書，尤其以《法華經》為志向。他原本缺乏好的嗓音，於是發誓清凈地誦讀《法華經》，一次坐著誦讀七遍。像這樣堅持不久，音韻就變得和諧流暢，有時像箏笛的聲音，有時像風雷的聲音，縱情地高低起伏，文句清晰明瞭，但嘴唇卻不動，聲音從喉嚨里發出。旁邊觀看的人，視聽都感到迷惑。他誦經一定以七為基數，甚至達到七十、七百、七千，乃至七萬遍。然後手臂和腳

【English Translation】 English version: Part. Until the twelfth year of the Daye era (616 AD). Xie was forty-three years old. Later, his whereabouts became unknown.

Shi Zhiyue, whose surname was Zheng, was a native of Nanyang. He became a monk at a young age, leaving the secular world early. Later, he arrived in Jinling and met Zhi Zhe (referring to Great Master Zhiyi), to whom he submitted as a disciple. Zhi Zhe then imparted the Chan Dharma to him. He deeply understood the Five Gates of Chan and was proficient in the Six Subtle Dharma Doors. He recited the 'Lotus Sutra' more than ten thousand times, and the water in his bottle naturally overflowed, which was the power of the scriptures. Although there were many disciples, he was the most outstanding. The Lushan Hermitage in Linhai was very spiritually efficacious, and Zhi Zhe always had him handle affairs. After Zhi Zhe passed away, the assembly on Mount Tiantai was under his jurisdiction. On the twenty-third day of the eleventh month of the twelfth year of the Daye era, he passed away due to illness after being bedridden for more than ten days, lying on his right side, at the age of seventy-four. At the time of his death, the mountains collapsed and the earth shook, which was witnessed by both Daoists and laypeople within the region.

Shi Senglang, also known as Fa Lang, whose secular surname was Xu, was a native of Nanyang. In his twenties, he joyfully desired to become a monk, and soon he was tonsured and ordained. He lived in no fixed abode, mostly residing in Ezhou. His appearance was different from ordinary people, with unusual features. His diet was the same as ordinary people, so he was looked down upon by the people of that time. He often kept a monkey and a dog, both of which were very large and reddish-yellow in color. They were not friendly to other people, only attached to Senglang, accompanying him day and night, never leaving. When it was time to eat, food was served in a wooden bowl. After Senglang had eaten his fill, the rest was used to feed them. After eating from the same vessel, the monkey would take the bowl and put it on its head, riding on the dog's back, walking ahead of Senglang. If anyone tried to snatch the bowl, they would be bitten by the monkey. Senglang allowed the dog to roam freely, without any fixed pattern. During the late Chen Dynasty and early Sui Dynasty, he traveled in the Jiangling area, wearing rough and tattered clothes, not adhering to etiquette. He walked on foot with a staff, protecting and nurturing life. He often recited various scriptures, especially aspiring to the 'Lotus Sutra'. He originally lacked a good voice, so he vowed to recite the 'Lotus Sutra' purely, reciting it seven times in one sitting. After persisting in this way for a short time, his tone became harmonious and smooth, sometimes like the sound of a zither or flute, sometimes like the sound of wind and thunder, freely rising and falling, with clear and distinct words, but his lips did not move, and the sound came from his throat. Those who watched from the side were confused in their sight and hearing. His recitation always took seven as a base number, even reaching seventy, seven hundred, seven thousand, and even seventy thousand times. Then his arms and legs

手甲。縮任懷。有若龜藏。時同肉聚。或往酒席。同諸宴飲。而嚼噍豬肉。不測其來。故世語云。法華朗。五處俱時縮。豬肉滿口腹。或復巡江洄溯。拱手舟中。猴犬在傍。都無艤棹。隨意所往。雖凌犯風波。瞬息之間。便達所在。大業末歲。猶未塵飛。而朗口惟唱賊。朝夕不息。官人懼以惑眾。遂幽而殺之。襄陽法琳。素與交遊。奉其遠度。因事而述。

釋玄秀。未詳氏族居貫。少出家。住黃州隨化寺。性清慎溫恭。為志常誦法華。每感微異。未以為怪。時屬炎暑。同友遂涼。遣召秀來。欲有談笑。既至房前。但見羽衛嚴肅。人馬偉大。怖而返告。同往共觀。如初不異。轉至後門。其徒彌盛。上望空中。填塞無際。多乘象馬。類雜鬼神。乃知其感通也。置而卻返。明晨慚謝。朋徒遂絕。秀專斯業。隋末終寺。

釋慧峙。未詳氏族。始興人也。少而道素。勤于聽習。誦法華經。凡三千餘遍。年二十三。正聽律。忽染時患。經涉數旬。乃夢有人將峙。到一所墻院。赤白一如官舍。入門即見貴人。形長八九尺。身著絳紺袍。戴烏紗帽。云。是閻羅王。王問。師作何德業。峙答云。少來誦法華經。王云。可誦。峙即覺升一高座面向西。誦法華經第二卷。到譬喻品中譬如長者有一大宅便住。王即起云。法師還去。

【現代漢語翻譯】現代漢語譯本：手總是握緊，身體總是蜷縮著，就像烏龜藏在殼裡一樣。常常和肉堆在一起，有時也去參加酒席，和大家一起宴飲，咀嚼豬肉，卻不知道豬肉從哪裡來。所以世俗之人說，『法華朗，五處同時蜷縮，豬肉塞滿口腹。』有時他又會沿著江河巡遊，在船中拱著手，猴子和狗在旁邊，也不需要停船靠岸，隨意想去哪裡就去哪裡。即使遇到風浪，也能在瞬間到達目的地。大業末年，戰亂還未開始，而朗口中只唱著『賊』，早晚不停。官府的人害怕他迷惑百姓，於是把他囚禁起來殺害了。襄陽的法琳，平時和他交往密切，敬佩他的高遠品格，因此記錄下這些事。

釋玄秀，不清楚他的姓氏和籍貫。從小出家，住在黃州的隨化寺。性格清凈謹慎，溫和恭順，以常誦《法華經》為志，每次感到細微的異常，也不覺得奇怪。當時正值酷暑，同伴們一起乘涼，派人叫玄秀來，想和他談笑。玄秀來到房前，只見羽衛森嚴，人馬雄壯。送信的人害怕地回去稟告，大家一起去看，和之前看到的一樣。轉到後門，景象更加盛大，抬頭望向空中，人馬填滿了天空，大多乘坐著象和馬，種類繁雜，像是鬼神。大家這才知道他有感應神通。於是放下這件事回去了。第二天早上，玄秀慚愧地向大家道歉，之後他的朋友們就都疏遠了他。玄秀更加專心於誦經，隋朝末年圓寂在寺中。

釋慧峙，不清楚他的姓氏。是始興人。從小就具有修道的素質，勤奮地聽聞學習，誦讀《法華經》三千多遍。二十三歲時，正在聽律，忽然得了時疫，經過幾個星期。夢見有人帶他到一個墻院，紅白顏色和官府一樣。入門就看見一個貴人，身高八九尺，身穿絳色官袍，頭戴烏紗帽，說，『我是閻羅王。』閻羅王問，『你做了什麼功德？』慧峙回答說，『從小就誦讀《法華經》。』閻羅王說，『可以誦經。』慧峙立刻覺得升到一個高座上，面向西方，誦讀《法華經》第二卷，到《譬喻品》中『譬如長者有一大宅』時，閻羅王立刻起身說，『法師可以回去了。』

【English Translation】 English version: He always clenched his hands and hunched his body, like a turtle hiding in its shell. He often stayed with piles of meat, and sometimes attended banquets, chewing pork without knowing where it came from. Therefore, people said, 'Dharma Master Lang, shrinks in five places at once, his mouth and belly full of pork.' Sometimes he would cruise along the rivers, with his hands folded in the boat, monkeys and dogs by his side, without needing to moor the boat, going wherever he pleased. Even when encountering wind and waves, he could reach his destination in an instant. At the end of the Daye era, before the war had even begun, Lang only chanted 'thief' day and night. Officials, fearing he would mislead the people, imprisoned and killed him. Fa Lin of Xiangyang, who had close relations with him, admired his lofty character and recorded these events.

釋玄秀 (Shi Xuanxiu), his surname and origin are unknown. He became a monk at a young age and lived in Suihua Temple in Huangzhou. He was pure, cautious, gentle, and respectful, and made it his practice to constantly recite the Lotus Sutra (法華經, Fahua Jing). He never thought it strange whenever he felt subtle anomalies. During a hot summer, his companions were cooling off together and sent for Xuanxiu, wanting to chat and laugh with him. When Xuanxiu arrived in front of the room, he saw solemn guards and magnificent horses. The messenger, frightened, went back to report, and everyone went to look together, seeing the same thing as before. When they went around to the back door, the scene was even grander. Looking up at the sky, they saw it filled with people and horses, mostly riding elephants and horses, of various kinds, like ghosts and spirits. Only then did they realize he had supernatural powers. So they dropped the matter and went back. The next morning, Xuanxiu apologized to everyone with shame, and after that, his friends all distanced themselves from him. Xuanxiu devoted himself even more to reciting the sutra and passed away in the temple at the end of the Sui Dynasty.

釋慧峙 (Shi Huizhi), his surname is unknown. He was a native of Shixing. From a young age, he had the qualities of a cultivator, diligently listening and learning, and reciting the Lotus Sutra (法華經, Fahua Jing) more than three thousand times. At the age of twenty-three, while listening to the Vinaya (律, lǜ), he suddenly contracted a seasonal illness, which lasted for several weeks. He dreamed that someone took him to a walled courtyard, the red and white colors like those of a government office. Upon entering, he saw a noble person, eight or nine feet tall, wearing a crimson official robe and a black gauze hat, who said, 'I am King Yama (閻羅王, Yanluo Wang).' King Yama asked, 'What meritorious deeds have you done?' Huizhi replied, 'From a young age, I have recited the Lotus Sutra (法華經, Fahua Jing).' King Yama said, 'You may recite the sutra.' Huizhi immediately felt himself ascending to a high seat, facing west, and reciting the second volume of the Lotus Sutra (法華經, Fahua Jing), until the Parable Chapter (譬喻品, Piyupin) where it says, 'For example, a wealthy man has a large house.' King Yama immediately rose and said, 'Dharma Master, you may return.'

命二人送。一人姓陳。一人不記。送出到路側。將峙入一棘林中。斷峙身為兩段。人各捉一段。到河水邊洗之。竟仍擲過傍岸。因即醒悟。疾亦輕損。數日平復。即能聽誦。又年五十五時。身又染患。忽夢見在始興果心寺浮圖上立。有人推下云。乞汝八十餘年命。因即痊癒。到大業十三年。年八十二歲。后不知所終。

釋智業。俗姓揚氏。少小出家。住揚州長樂寺。精勤戒業。誦法華經。文句通利。猶若瀉瓶。隋大業末年。字文化及在揚州作逆。殺煬帝于宮闈。於時天下崩離百姓饑饉。居人波迸。米升萬錢。智業。時在別院。居一小屋。專誦不輟。遂餓死房中。無人收葬。此屋因復傾倒。智業屍骸。竟在其下。及義寧初。平定之後。其處忽生一莖蓮花。光色開敷。異常鮮麗。道俗驚嗟。莫知其故。時寺僧有耆舊者。乃悟曰。此地。曾有一僧。專誦法華。於時。既屬喪亂。于茲捨命。無人埋殯。骸骨在此。必是僧之靈也。乃尋堀花根。果得骸骨。其青蓮花。乃從髑髏中舌根下生。舌如生存。都不爛壞。寺眾。乃將舌及華上堂。鳴鐘集眾。為轉法華。其舌聞經。猶能振動。道俗聞之。觀者如堵。莫不嗟嘆。咸發勝心矣。

隋并州人。高守節。家代信奉。而守節尤為精到。年十六七時。曾游代都。道遇沙門。年

【現代漢語翻譯】命二人送他走。其中一人姓陳，另一人的姓名已不記得。他們將他送到路邊，然後把他推進一片荊棘林中。他們將他的身體砍成兩段，每人抓住一段，到河邊清洗，然後扔到岸邊。他因此醒悟過來，病情也減輕了，幾天後就康復了，並且能夠聽經誦經。在他五十五歲時，他又生病了。忽然夢見自己站在始興果心寺（Guo Xin Temple of Shi Xing）的浮屠（pagoda）上，有人把他推下來說：『給你八十多年的壽命。』因此他就痊癒了。到了大業（Da Ye）十三年，他八十二歲，之後就不知道他的結局了。

釋智業（Shi Zhi Ye），俗姓揚氏（Yang），從小出家，住在揚州長樂寺（Chang Le Temple of Yang Zhou）。他精勤持戒，誦讀《法華經》（Lotus Sutra），對經文的理解非常透徹，就像瓶子倒水一樣流暢。隋朝大業（Da Ye）末年，宇文化及（Yu Wenhua Ji）在揚州作亂，在宮中殺害了煬帝（Yang Emperor）。當時天下大亂，百姓饑荒，人們四處逃散，米價漲到一萬錢一升。智業（Zhi Ye）當時住在別院的一個小屋裡，專心誦經不輟，最終餓死在房中，無人收葬。後來這間屋子也倒塌了，智業（Zhi Ye）的屍骸就在下面。到了義寧（Yi Ning）初年，平定叛亂之後，那個地方忽然生出一株蓮花，光彩綻放，異常鮮艷美麗。僧人和百姓都驚歎不已，不知道是什麼原因。當時寺里有位年長的僧人，才醒悟過來說：『這個地方曾經有一位僧人，專心誦讀《法華經》（Lotus Sutra），當時正值喪亂，他在這裡捨棄了生命，無人埋葬，骸骨就在這裡。這一定是這位僧人的靈驗啊。』於是他們尋找挖掘蓮花的根部，果然找到了骸骨。那株青蓮花是從髑髏（skull）中舌根下生出來的，舌頭就像活著的時候一樣，沒有腐爛。寺里的僧眾於是將舌頭和蓮花拿到大堂上，敲鐘召集眾人，為他轉誦《法華經》（Lotus Sutra）。他的舌頭聽到經文，還能振動。僧人和百姓聽說了這件事，前來觀看的人像墻一樣多，無不讚嘆，都發起了殊勝的信心。

隋朝并州（Bing Zhou of Sui Dynasty）人高守節（Gao Shou Jie），他的家族世代信奉佛教，而高守節（Gao Shou Jie）尤其精進虔誠。在他十六七歲的時候，曾經到過代都（Dai Capital），在路上遇到一位沙門（Shramana），年紀...

【English Translation】 Two people were ordered to escort him. One was named Chen, the other's name is not remembered. They escorted him to the roadside and pushed him into a thorny forest. They cut his body into two pieces, each person grabbing one piece, and went to the river to wash them. Then they threw them onto the bank. He then awoke, and his illness was slightly lessened. He recovered in a few days and was able to listen to and recite scriptures. When he was fifty-five years old, he fell ill again. He suddenly dreamed that he was standing on the pagoda of Guo Xin Temple of Shi Xing. Someone pushed him down and said, 'I grant you more than eighty years of life.' He then recovered. In the thirteenth year of Da Ye, he was eighty-two years old, and his fate after that is unknown.

Shi Zhi Ye, whose secular surname was Yang, became a monk at a young age and lived in Chang Le Temple of Yang Zhou. He diligently observed the precepts and recited the Lotus Sutra. His understanding of the text was thorough, like pouring water from a bottle. At the end of the Da Ye period of the Sui Dynasty, Yuwenhua Ji rebelled in Yang Zhou and killed the Yang Emperor in the palace. At that time, the world was in chaos, and the people were starving. People scattered everywhere, and the price of rice rose to ten thousand coins per liter. Zhi Ye was living in a small hut in a separate courtyard, dedicated to reciting scriptures without ceasing, and eventually starved to death in the room, with no one to collect and bury him. Later, the hut collapsed, and Zhi Ye's remains were underneath it. In the early years of Yi Ning, after the rebellion was quelled, a lotus flower suddenly grew in that place, its light and color blooming, exceptionally bright and beautiful. Monks and laypeople were amazed and did not know the reason. At that time, an elderly monk in the temple realized and said, 'There was once a monk in this place who dedicated himself to reciting the Lotus Sutra. At that time, it was a time of chaos and death, and he gave up his life here, with no one to bury him. His bones are here. This must be the spiritual power of that monk.' So they searched and dug up the roots of the lotus flower and found the bones. The blue lotus flower grew from the root of the tongue under the skull. The tongue was like it was alive, not rotten at all. The monks of the temple then took the tongue and the flower to the main hall, rang the bell to gather the assembly, and recited the Lotus Sutra for him. His tongue could still vibrate when it heard the scripture. Monks and laypeople heard about this, and those who came to see it were like a wall, all praising and developing supreme faith.

Gao Shou Jie, a native of Bing Zhou of Sui Dynasty, whose family had believed in Buddhism for generations, and Gao Shou Jie was especially diligent and devout. When he was sixteen or seventeen years old, he once traveled to Dai Capital and met a Shramana on the road, who was...

可六十。自稱海云。與之談敘。因謂曰。兒能誦經不。答曰。誠其本心。云。即將向五臺。至一處。見三草屋。才得容身。乃于中止。教誦法華經。在外乞求。給其衣食。節。屢見胡僧來至。與師言笑。終而歸去後。云輒問曰。識向胡僧不。曰。不識。云貌似戲言曰。是文殊師利菩薩。節。雖頻承此告。未悟其旨。后忽使節下山。就村取物。仍誡曰。夫女人者。眾惡之本。壞菩提道。破涅槃城。汝向人間。宜其深慎。節敬諾。受教下山。中路乃見一女人。年十四五。衣服鮮花。姿容雅麗。乘一白馬。直趣其前。扣頭向節曰。身有急患。要須下乘。馬好跳躍。制不自由。希君扶接。濟此微命。節遂念師言。竟不回顧。女亦追尋數里。苦切其辭。節執志如初。俄而致失。既還本處。具陳其事。師曰。汝真丈夫矣。雖然。此是文殊師利菩薩。節尚不悟。猶謂戲言。然。於此誦經。凡歷三載。法華一部。甚得精淳。后聞長安度人。心希剃落。晨昏方便。咨師欲去。師云。汝誦得法華。大乘種子。今已成就。汝必欲去。當詢好師。此之一別。難重相見。汝京內可於禪定道場。依止臥倫禪師。節入京求度。不遂其心。乃往倫所。倫曰。汝從何來。答。從五臺山來。和尚。遣與師為弟子。倫曰。和尚名誰。答曰。名海云。倫大驚歎曰

【現代漢語翻譯】現代漢語譯本六十歲時，他自稱海云（法號）。我與他交談，他問我說：『你能背誦經文嗎？』我回答說：『只要誠心。』海云說：『我將前往五臺山。』到達一處，見到三間草屋，僅能容身。於是就在那裡住下，教我背誦《法華經》。他在外面乞討，供給我衣食。期間，我多次見到胡僧前來，與師父談笑，最終離去。之後，海云總是問我說：『你認識剛才那位胡僧嗎？』我說：『不認識。』海云貌似開玩笑地說：『他是文殊師利菩薩（智慧的象徵）。』雖然我多次聽到這樣的說法，但始終沒有領悟其中的含義。後來，師父忽然讓我下山，到村裡取東西，並告誡我說：『女人是萬惡之源，會破壞菩提道，摧毀涅槃城。你到人間，一定要深深地謹慎。』我恭敬地答應，接受教誨下山。在路上，我看見一個女人，十四五歲的年紀，穿著鮮艷的衣服，容貌美麗，騎著一匹白馬，逕直向我走來，叩頭對我說：『我身患急病，需要下馬，但馬很愛跳躍，難以控制。希望您能扶我一把，救我一命。』我於是想起師父的話，竟不回頭。那女人也追尋了幾里路，言辭懇切。但我意志堅定，最終擺脫了她。回到住處，我詳細地敘述了這件事。師父說：『你真是個大丈夫啊！雖然如此，但她也是文殊師利菩薩（智慧的象徵）。』我仍然沒有領悟，還以為是玩笑話。之後，我在這裡背誦經文，總共三年時間，《法華經》一部，背誦得非常精熟。後來聽說長安有度人的機會，心中渴望剃度出家，早晚都方便地向師父請示想要離開。師父說：『你背誦《法華經》，大乘（佛教的一個主要流派）的種子，現在已經成就。你一定要去，應當尋找好的師父。這一次分別，難以再次相見。你在京城內可以到禪定道場，依止臥倫禪師。』我進入京城尋求剃度，沒有如願。於是前往臥倫禪師那裡。臥倫禪師問：『你從哪裡來？』我回答說：『從五臺山來。和尚（對出家人的尊稱），讓我拜您為師。』臥倫禪師問：『你的師父叫什麼名字？』我回答說：『名叫海云。』臥倫禪師大為驚歎地說：

【English Translation】 English version At the age of sixty, he called himself Haiyun (his Dharma name). I talked with him, and he said to me, 'Can you recite scriptures?' I replied, 'If I am sincere.' Haiyun said, 'I am going to Mount Wutai.' Arriving at a place, I saw three thatched huts, barely enough to accommodate us. So we stayed there, and he taught me to recite the Lotus Sutra. He begged for food outside to provide me with clothing and food. During this time, I often saw a Hu monk coming, talking and laughing with my master, and eventually leaving. Afterwards, Haiyun always asked me, 'Do you know that Hu monk?' I said, 'I don't know.' Haiyun jokingly said, 'He is Manjushri Bodhisattva (symbol of wisdom).' Although I heard this many times, I never understood the meaning. Later, my master suddenly asked me to go down the mountain to fetch something from the village, and warned me, 'Women are the source of all evil, they will destroy the Bodhi path and destroy the Nirvana city. When you go to the human world, you must be very careful.' I respectfully agreed and went down the mountain as instructed. On the way, I saw a woman, fourteen or fifteen years old, wearing brightly colored clothes, with a beautiful appearance, riding a white horse, walking straight towards me, kowtowing and saying to me, 'I have a sudden illness and need to get off the horse, but the horse likes to jump and is difficult to control. I hope you can help me and save my life.' Then I remembered my master's words and didn't look back. The woman also chased after me for several miles, her words earnest. But I was determined and finally got rid of her. When I returned to my residence, I described the incident in detail. The master said, 'You are truly a great man! Even so, she is also Manjushri Bodhisattva (symbol of wisdom).' I still didn't understand and thought it was a joke. After that, I recited scriptures here for a total of three years. I recited the entire Lotus Sutra very proficiently. Later, I heard that there was an opportunity to ordain people in Chang'an, and I longed to be ordained as a monk. I conveniently asked my master morning and evening if I wanted to leave. The master said, 'You have recited the Lotus Sutra, the seed of Mahayana (a major school of Buddhism), and now it has been accomplished. If you must go, you should find a good master. This separation will be difficult to see again. You can go to the Chan (Zen) meditation center in the capital and rely on Zen Master Wolun.' I entered the capital to seek ordination, but it did not go as planned. So I went to Zen Master Wolun. Zen Master Wolun asked, 'Where did you come from?' I replied, 'From Mount Wutai. The monk (a respectful term for monks) asked me to become your disciple.' Zen Master Wolun asked, 'What is your master's name?' I replied, 'His name is Haiyun.' Zen Master Wolun exclaimed in surprise:

。五臺山者。文殊所居。海云比丘。即是華嚴經中善財童子。第三大善知識。汝何以棄此聖人。千劫萬劫。無由一遇。何其誤耶。節乃始悟由來。恨不碎其身骨。而愚情眷眷。猶希再睹。遂辭倫返跡。日夜奔馳。及至故處。都無所見。

弘贊法華傳卷第七大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第八

藍谷沙門慧詳撰

誦持第六之三唐藍田山悟真寺釋慧超(善思附)唐蒙陽長韋仲圭唐左監門校尉李山龍唐伯濟國釋慧顯唐隱居釋法智唐雍州高逸釋遺俗唐驪山高逸釋法喜唐金陵棲玄寺釋道瓊唐雍州寶云寺釋智友唐藍田山悟真寺釋法誠(楊難及附)唐攝山棲霞寺釋智聰唐絳州徹禪師所教癩人唐京西南福水鄉史呵誓(釋道正附)唐提州永福寺釋玄真唐高逸釋正則唐丹陽人陰明觀唐雍州藍田謝智藏唐臣山高逸釋慧津唐西京辯才寺釋道琎(洪粲附)唐雍州觀道士史(秦州權氏女附)唐左肅機崔義起突厥侍女唐西京興善寺釋萬相(楊州道藝附)唐西京凈影寺釋智藏唐雍州高逸釋弘照(履信附)唐蘇州混山縣尼

更有廿八人錄名居后。

釋慧超。俗姓范氏。丹陽建元人也。少有遠量。溫雅明達。蕭然有拔塵之想。於是研窮秘藏。用成其愿焉。誦法華經。以為恒業

【現代漢語翻譯】現代漢語譯本：五臺山是文殊菩薩（Manjusri，智慧的象徵）的居所。海云比丘（Haiyun Bhiksu）就是《華嚴經》（Avatamsaka Sutra）中的善財童子（Sudhana）的第三位大善知識（Kalyanamitra，善友）。你為何捨棄這位聖人？千劫萬劫（kalpa，極長的時間單位）都難以遇到一次，這是多麼大的錯誤啊！節（Jie，人名）這才醒悟過來，恨不得粉身碎骨，但愚昧的感情仍然眷戀不捨，還希望能再次見到他。於是告別同伴，返回原來的路，日夜奔波。等到回到原來的地方，卻什麼也看不見了。

《弘贊法華傳》卷第七大正藏第 51 冊 No. 2067 《弘贊法華傳》

現代漢語譯本：《弘贊法華傳》卷第八

藍谷沙門慧詳（Huixiang）撰

誦持第六之三：唐藍田山悟真寺釋慧超（Huichao）（善思（Shansi）附）、唐蒙陽長韋仲圭（Wei Zhonggui）、唐左監門校尉李山龍（Li Shanlong）、唐伯濟國釋慧顯（Huixian）、唐隱居釋法智（Fazhi）、唐雍州高逸釋遺俗（Yisu）、唐驪山高逸釋法喜（Faxi）、唐金陵棲玄寺釋道瓊（Daoqiong）、唐雍州寶云寺釋智友（Zhiyou）、唐藍田山悟真寺釋法誠（Facheng）（楊難及（Yang Nanji）附）、唐攝山棲霞寺釋智聰（Zhicong）、唐絳州徹禪師（Che Chanshi）所教癩人、唐京西南福水鄉史呵誓（Shi Heshi）（釋道正（Daozheng）附）、唐提州永福寺釋玄真（Xuanzhen）、唐高逸釋正則（Zhengze）、唐丹陽人陰明觀（Yin Mingguan）、唐雍州藍田謝智藏（Xie Zhicang）、唐臣山高逸釋慧津（Huijin）、唐西京辯才寺釋道琎（Daojin）（洪粲（Hong Can）附）、唐雍州觀道士史（Shi）（秦州權氏女附）、唐左肅機崔義起（Cui Yiqi）突厥侍女、唐西京興善寺釋萬相（Wanxiang）（楊州道藝（Daoyi）附）、唐西京凈影寺釋智藏（Zhicang）、唐雍州高逸釋弘照（Hongzhao）（履信（Lvxin）附）、唐蘇州混山縣尼

更有二十八人錄名居后。

釋慧超（Huichao），俗姓范氏，丹陽建元人。年少時就有遠大的志向，溫和文雅，聰明通達，自然而然地有超脫塵世的想法。於是深入研究佛法秘藏，用來成就他的願望。誦持《法華經》（Lotus Sutra），作為日常的功課。

【English Translation】 English version: Mount Wutai is the residence of Manjusri (symbol of wisdom). Bhiksu Haiyun is the third great Kalyanamitra (spiritual friend) of Sudhana in the Avatamsaka Sutra. Why did you abandon this sage? It is difficult to encounter him even in thousands of kalpas (an extremely long period of time). What a mistake! Jie (a personal name) then realized his error, wishing he could shatter his body to pieces, but his foolish emotions still lingered, hoping to see him again. So he bid farewell to his companions and returned to his original path, traveling day and night. When he returned to the original place, he could see nothing.

Hong Zan Fa Hua Zhuan, Scroll 7 Taisho Tripitaka, Volume 51, No. 2067, Hong Zan Fa Hua Zhuan

English version: Hong Zan Fa Hua Zhuan, Scroll 8

Composed by Shramana Huixiang of Lan Valley

Recitation and Holding, Sixth of Three: Tang Dynasty, Huichao of Wuzhen Temple on Lantian Mountain (with Shansi attached), Wei Zhonggui, the head of Mengyang, Li Shanlong, the Left Gate Commandant of the Tang Dynasty, Huixian of Boji State, Fazhi, a recluse of the Tang Dynasty, Yisu, a hermit of Yong Prefecture, Faxi, a hermit of Li Mountain, Daoqiong of Qixuan Temple in Jinling, Zhiyou of Baoyun Temple in Yong Prefecture, Facheng of Wuzhen Temple on Lantian Mountain (with Yang Nanji attached), Zhicong of Qixia Temple on She Mountain, a leper taught by Chan Master Che of Jiang Prefecture, Shi Heshi of Fushui Village southwest of the capital (with Daozheng attached), Xuanzhen of Yongfu Temple in Ti Prefecture, Zhengze, a hermit, Yin Mingguan of Danyang, Xie Zhicang of Lantian in Yong Prefecture, Huijin, a hermit of Chen Mountain, Daojin of Biancai Temple in the Western Capital (with Hong Can attached), Shi, a Taoist priest of Yong Prefecture (with a woman of the Quan family of Qin Prefecture attached), Cui Yiqi, the Left Secretariat, a Turkic maidservant, Wanxiang of Xingshan Temple in the Western Capital (with Daoyi of Yangzhou attached), Zhicang of Jingying Temple in the Western Capital, Hongzhao, a hermit of Yong Prefecture (with Lvxin attached), a nun of Hunshan County in Suzhou

There are twenty-eight more people whose names are recorded later.

Shramana Huichao, whose secular surname was Fan, was a native of Jianyuan in Danyang. He had great aspirations from a young age, was gentle and refined, intelligent and insightful, and naturally had the desire to transcend the world. Therefore, he deeply studied the secret teachings of Buddhism to fulfill his wishes. He recited the Lotus Sutra as a daily practice.

。時光州大蘇山慧思禪師。悟一乘之妙義。明三觀之奧旨。超聞之。與天臺智者。仙城慧命。契結良因。累年尋詣。禪師。常語眾曰。超公得忍人也。會稽凈業法師。卜居藍谷。欽超道德。親自邀請。共隱八年。常勤六度。又嘗法令嚴峻。禁勒沙門。超。潛伏瓦窯。綿歷三紀。后時難廊清。拂衣而去。告窯主曰。貧道。此中誦法華經。已千餘遍。可掃灑供養。勿更用之。其人不信。仍修舊貫所燒之瓦。遂變作蓮華之形。周植四壁。遠近見者。咸嘆異之。又嘗在寺誦經。有一猛獸。來聽超誦。兼為受戒。以手撫之。略如家犬。語曰。檀越好去。即依言而返。感徹幽明。難以具記。后臥疾。弟子流涕跪問。答曰。吾之常也。長生不忻。夕死不戚。乃面西而坐云。第一義空。清凈智觀。奄然長往。年七十有七。即武德五年十二月六日也。自超九歲入道。即誦法華經。凡五十餘年。向二十千遍。

有門人善思者。亦誦法華。萬有余遍。臨終之日。幡華音樂。紛聒空際。在寺僧眾。咸悉見聞。又自見華臺迎之。思乃端然拱立。合掌而化。遠近觀者。如堵墻焉。不許葬埋。施諸飛走。

清信士韋仲圭。臨邛人也。天性孝悌。為里所敬。年十七。群表尤異。為蒙陽長。父廉。自資陽郡。亟以老歸。武德中。遘病。仲圭不

【現代漢語翻譯】現代漢語譯本：時光州大蘇山慧思禪師，領悟了一乘（Ekayana，唯一佛乘）的精妙義理，通曉了三觀（Threefold Contemplation，空觀、假觀、中觀）的深奧宗旨。僧人超（Chao）仰慕慧思禪師，與天臺智者（Zhiyi of Tiantai）和仙城慧命（Huiming of Xiancheng）結下了深厚的因緣，多年來一直尋訪慧思禪師。慧思禪師經常對眾人說：『超公是能安忍之人啊。』會稽凈業法師（Jingye Dharma Master of Kuaiji）在藍谷選擇居住，欽佩超的道德，親自邀請他一同隱居了八年，常常勤修六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、般若）。超還曾經因為法令嚴峻，禁止約束沙門（Shramana，出家修道者），而潛伏在瓦窯中，經歷了漫長的幾十年。後來時局好轉，廊宇得以清理，超便拂袖而去，告訴窯主說：『貧道在這裡誦讀《法華經》（Lotus Sutra）已經一千多遍了，可以打掃乾淨供養起來，不要再用來燒瓦了。』那人不相信，仍然按照老樣子燒瓦，結果燒出來的瓦都變成了蓮花的形狀，環繞在四周的墻壁上，遠近看見的人都驚歎不已。超還曾經在寺廟裡誦經，有一隻猛獸前來聽他誦經，並且為它授戒，超用手撫摸它，就像對待家犬一樣。超對猛獸說：『檀越（Dānapati，施主）請走好。』猛獸就按照他的話離開了。超的德行感動了幽冥，難以全部記載。後來超臥病在床，弟子們流著眼淚跪著詢問他，超回答說：『這是我的常態。長生不值得欣喜，晚上死去也不值得悲傷。』於是面向西方而坐，說：『第一義空（Paramārtha-śūnyatā，勝義空），清凈智觀（Pure Wisdom Contemplation）。』說完就安然去世了，享年七十七歲，那是武德五年十二月六日。超從九歲入道，就開始誦讀《法華經》，總共誦讀了五十多年，大約有二十千遍。超有一位名叫善思的門人，也誦讀《法華經》，誦讀了一萬多遍。臨終的時候，幡旗鮮花和音樂，紛紛擾擾地響徹天空，寺廟裡的僧眾都親眼看見和聽見了。善思還自己看見有華臺來迎接他，於是端正地拱手站立，合掌而化。遠近觀看的人，像一堵墻一樣。善思不許埋葬，將遺體施捨給飛禽走獸。清信士韋仲圭（Wei Zhonggui），是臨邛人。天性孝順友愛，被鄉里所敬重。十七歲時，他的表現尤其突出，擔任蒙陽長。他的父親廉（Lian），從資陽郡告老還鄉。武德年間，父親生病，韋仲圭不

【English Translation】 English version: During the time of the Great Su Mountain Huisi Chan Master of Guang Prefecture, he comprehended the profound meaning of the Ekayana (One Vehicle), and understood the profound principles of the Threefold Contemplation (emptiness, provisional existence, and the mean). The monk Chao admired Huisi Chan Master, and formed deep karmic connections with Zhiyi of Tiantai and Huiming of Xiancheng, visiting Huisi Chan Master for many years. Huisi Chan Master often said to the assembly: 'Monk Chao is a person who can endure.' Jingye Dharma Master of Kuaiji chose to reside in Lan Valley, admired Chao's virtue, and personally invited him to live in seclusion together for eight years, often diligently practicing the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom). Chao also once, because of strict laws prohibiting and restricting Shramanas (ascetics), hid in a brick kiln, enduring for many decades. Later, when the situation improved and the corridors were cleared, Chao brushed his sleeves and left, telling the kiln owner: 'This poor monk has recited the Lotus Sutra here more than a thousand times, you can clean it up and enshrine it, do not use it to burn bricks anymore.' That person did not believe him, and still burned bricks as before, as a result, the bricks that were burned all turned into the shape of lotus flowers, surrounding the walls, and those who saw it from far and near were amazed. Chao also once recited scriptures in a temple, and a fierce beast came to listen to his recitation, and he also gave it precepts, Chao stroked it with his hand, just like treating a domestic dog. Chao said to the fierce beast: 'Dānapati (benefactor), please leave well.' The fierce beast left according to his words. Chao's virtue moved the netherworld, and it is difficult to record everything. Later, Chao was ill in bed, and his disciples knelt and asked him with tears, Chao replied: 'This is my normal state. Long life is not worth rejoicing, and dying at night is not worth grieving.' So he sat facing west and said: 'Paramārtha-śūnyatā (Ultimate Emptiness), Pure Wisdom Contemplation.' After saying that, he passed away peacefully, at the age of seventy-seven, which was the sixth day of the twelfth month of the fifth year of the Wude era. Chao entered the path at the age of nine, and began to recite the Lotus Sutra, reciting it for more than fifty years in total, about twenty thousand times. Chao had a disciple named Shansi, who also recited the Lotus Sutra, reciting it more than ten thousand times. At the time of his death, banners, flowers, and music, fluttered and resounded in the sky, and the monks in the temple all saw and heard it with their own eyes. Shansi also saw a flower platform coming to greet him, so he stood upright with his hands clasped and transformed. Those who watched from far and near were like a wall. Shansi did not allow burial, and gave his body to the birds and beasts. The lay devotee Wei Zhonggui, was a native of Linqiong. He was naturally filial and fraternal, and was respected by the villagers. At the age of seventeen, his performance was particularly outstanding, and he served as the chief of Mengyang. His father Lian, retired from Ziyang County and returned home. During the Wude era, his father fell ill, and Wei Zhonggui did not

釋冠帶。勤于孝養。父之卒也。謝遣妻妾。廬于墓老。尤信佛教。誦法華經。晝即負土成墳。夜即專誦斯典。精誠不倦。綿歷歲時。常有猛獸。夜至廬前。蹲踞聽經。久而不去。仲圭正念曰。不願猛獸之相逼也。獸即起去。明旦。見繞墓生芝草。七十三莖。當墳前者。行列次第。如人種植。皆朱莖紫蓋。蓋徑二寸。光色異常。鄰里以告州縣。時。辛君昌為刺史。沈裕為別駕。共至墓所察之。忽有一鳥如鴨。銜雙魚。各長尺許。飛來集君昌前。置魚于地而去。君昌等。尤深嗟嘆。采芝草封。奏詔旌問后不知所終。

清信士李山龍。[馮/廾]翊人也。以武德年中。任左監門校尉。忽暴亡。而心上不冷如掌許。家人未忍殯斂。至七日而蘇。自說云。當死時。被冥官收錄。至一官曹廳。甚宏壯。其庭亦廣。庭內有囚數千人。或枷鎖。或杻械。皆立庭中。吏將山龍至廳事。見一大官坐高床。侍衛如王者。山龍問吏。此何官吏。曰。是王也。山龍至階下。王問。汝生平作何福業。山龍對曰。鄉人每設齊講。恒施物同之。王曰。汝身作何善業。山龍曰。誦法華經兩卷。王曰。大善。可升階。既升廳上。東北間。有一高座如講座者。王指座謂山龍曰。可升此座誦經。山龍奉命至座側。王即起立曰。請法師升座。山龍升座訖。王

【現代漢語翻譯】現代漢語譯本：

釋冠帶（放棄官職）。勤于孝養。父親去世后，辭退妻妾，在墓旁搭廬居住。尤其信奉佛教，誦讀《法華經》。白天就背土筑墳，夜晚就專心誦讀這部經典。精誠不倦，持續多年。常有猛獸，夜裡來到廬前，蹲踞著聽經，很久都不離去。仲圭心懷正念說：『不希望猛獸逼近。』猛獸就起身離去。第二天早晨，看見環繞墓地生長著靈芝草，七十三株。在墳前生長的，行列整齊，如同人工種植。都是紅色莖，紫色蓋，蓋的直徑二寸，光澤顏色異常。鄰里將此事告知州縣。當時，辛君昌擔任刺史，沈裕擔任別駕，一同到墓地察看。忽然有一隻鳥像鴨子，銜著兩條魚，各長一尺左右，飛來落在辛君昌面前，將魚放在地上離去。辛君昌等人，更加深感驚歎。採摘靈芝草封存，上奏朝廷請求表彰慰問，後來不知道他的結局。

清信士李山龍（居士名），[馮/廾]翊（地名）人。在武德年間，擔任左監門校尉。忽然暴病身亡，但心口上還有像手掌大小的地方是溫暖的。家人不忍心立即殯葬，過了七天才甦醒。他自己說，死的時候，被陰間的官吏收錄。到一個官曹的廳堂，非常宏偉壯觀，庭院也很寬廣。庭院內有囚犯數千人，有的帶著枷鎖，有的帶著刑具，都站在庭院中。官吏將李山龍帶到廳堂，見到一位大官坐在高高的床上，侍衛如同王者。李山龍問官吏，這是什麼官吏？官吏說：『是閻王。』李山龍走到臺階下，閻王問：『你生平做了什麼善事？』李山龍回答說：『鄉里人每次設齋講經，我總是捐助財物。』閻王說：『你自身做了什麼善業？』李山龍說：『誦讀《法華經》兩卷。』閻王說：『很好。可以上臺階。』李山龍上到廳堂上，東北角，有一個高座像講座一樣。閻王指著座位對李山龍說：『可以登上這個座位誦經。』李山龍遵命走到座位旁，閻王就起身站立說：『請法師升座。』李山龍登上座位完畢，閻王

【English Translation】 English version:

He relinquished his official hat and belt (resigned from his official position). He was diligent in filial piety. After his father's death, he dismissed his wives and concubines and lived in a hut by the tomb. He especially believed in Buddhism and recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). During the day, he carried soil to build the tomb, and at night, he devoted himself to reciting this scripture. His sincerity and diligence were unflagging, continuing for many years. Often, fierce beasts would come to the front of his hut at night, squat and listen to the sutra, and would not leave for a long time. Zhong Gui, with righteous mindfulness, said: 'I do not wish for fierce beasts to approach.' The beast then got up and left. The next morning, he saw Ganoderma lucidum (a type of medicinal mushroom) growing around the tomb, seventy-three stalks. Those growing in front of the tomb were arranged in order, as if planted by someone. All had red stems and purple caps, the caps being two inches in diameter, with extraordinary luster and color. The neighbors informed the state and county authorities. At that time, Xin Junchang was serving as the prefect, and Shen Yu as the vice-prefect, and they went together to the tomb to investigate. Suddenly, a bird like a duck, carrying two fish, each about a foot long, flew and landed in front of Xin Junchang, placed the fish on the ground, and left. Xin Junchang and others were even more amazed and sighed deeply. They collected the Ganoderma lucidum and sealed it, and reported to the imperial court requesting commendation and inquiry. Later, his fate was unknown.

Layman Li Shanlong, a man from [Feng/Gong] Yi (place name). During the Wude era, he served as the Left Gate Guard Commandant. Suddenly, he died of a sudden illness, but a palm-sized area over his heart remained warm. His family could not bear to immediately prepare him for burial. After seven days, he revived. He himself said that when he died, he was taken by the officials of the underworld. He arrived at the hall of an official department, which was very grand and magnificent, and the courtyard was also very spacious. Within the courtyard were thousands of prisoners, some wearing cangues (a wooden device used to punish prisoners), others wearing shackles, all standing in the courtyard. The official brought Li Shanlong to the hall, where he saw a great official sitting on a high bed, with attendants like a king. Li Shanlong asked the official, 'What official is this?' The official said: 'It is King Yama (the King of the Underworld).' Li Shanlong went to the bottom of the steps, and King Yama asked: 'What good deeds have you done in your life?' Li Shanlong replied: 'Whenever the villagers hold vegetarian feasts and lectures, I always donate goods to support them.' King Yama said: 'What good deeds have you done yourself?' Li Shanlong said: 'I have recited two volumes of the Lotus Sutra.' King Yama said: 'Very good. You may ascend the steps.' Li Shanlong ascended to the hall, and in the northeast corner, there was a high seat like a lecture seat. King Yama pointed to the seat and said to Li Shanlong: 'You may ascend this seat and recite the sutra.' Li Shanlong obeyed and went to the side of the seat, and King Yama stood up and said: 'Please, Dharma Master, ascend the seat.' Li Shanlong finished ascending the seat, and King Yama

乃向之而坐。山龍誦曰。妙法蓮華經序品第一。王曰。請法師止。山龍即止下座。復立階下。顧庭內囚已盡。無一在者。王謂龍曰。君誦經之福。非唯自利。乃令庭內眾囚皆以聞經獲免。豈不善哉。今放君還去。山龍拜辭。行數十步。即見三人來。謂龍曰。王放君去。可不少多乞遺我等。龍未及言。吏謂山龍曰。王放君不由彼。然三人者。是前收錄君使人。山龍惶懼。謝三人曰。愚不識公。請至家備物。但不知於何處送之。三人曰。於水邊送。山龍許諾。辭吏歸家。見家人正哭經營殯具。山龍入至尸傍便活。后剪作錢帛。並酒食。送於水邊。忽見三人來謝。愧荷言畢。忽然不見。

釋慧顯。伯濟國人也。少出家。苦心精專。以誦法華為業。祈福請願。所遂者多。聞講三論。便從聽受法。一染神。彌增其緒。初住本國北部修德寺。有眾即講。無便清誦。四遠聞風。造山諠接。便往南方達拏山。山極深險。重巖崇固。縱有往展。登陟艱危。顯靜坐其中。專業如故。遂終於彼。同學與。尸置石窟中。虎啖身骨並盡。唯余髏舌存焉。經於三周。其舌彌紅赤。柔軟勝常。過後方變紫。鞭如石。道俗怪而敬焉。緘于石塔。時年五十有八。即貞觀之初年也。

釋法智。宣城人也。少小出家。戒行勤苦。不交俗務。隱居山

【現代漢語翻譯】現代漢語譯本：於是（山龍）面向北方坐下，開始誦讀：『妙法蓮華經序品第一』。國王說：『請法師停止。』山龍立刻停止誦經，走下座位，重新站在臺階下。他回頭看庭院內的囚犯，已經全部消失，沒有一個還在那裡。國王對山龍說：『您誦經的福報，不僅僅是自己受益，還讓庭院內的所有囚犯都因聽聞佛經而獲得釋放，這難道不是一件善事嗎？現在放您回去吧。』山龍拜謝告辭，走了幾十步，就看見三個人走來，對山龍說：『國王放您走，可否稍微施捨一些給我們？』山龍還沒來得及說話，獄吏對山龍說：『國王放您走不是因為他們。』原來這三個人，是之前逮捕您的人。山龍非常害怕，向三人道歉說：『我愚昧不認識各位，請允許我回家準備一些東西，只是不知道在哪裡送給你們。』三人說：『在水邊送。』山龍答應了。告別獄吏回到家，看見家人正在哭泣，準備喪葬用品。山龍走到屍體旁邊，立刻復活。後來他剪了一些錢帛，準備了酒食，送到水邊。忽然看見三個人來感謝，說完感謝的話，忽然就不見了。釋慧顯（Shi Huixian），是伯濟國（Baekje，古代朝鮮半島西南部國家）人。年少時出家，刻苦專精，以誦讀《法華經》（Lotus Sutra）為修行事業，祈求福報，所求大多如願。聽說有人講解《三論》（Three Treatises），便去聽講，對佛法的理解更加深刻。最初住在本國北部的修德寺（Sudeok Temple），有信眾時就講經，沒有信眾時就清凈誦經。四面八方的人都聽說了他的名聲，紛紛前來拜訪。後來前往南方的達拏山（Dala Mountain）。山勢極其險峻，重巖疊嶂，即使有人前往，攀登也非常困難。慧顯就在其中修行，專心致志，一如既往。最終在那裡圓寂。他的同學將他的屍體放置在石窟中，被老虎吃光了身骨，只剩下頭顱和舌頭。經過三週的時間，他的舌頭更加紅潤柔軟，勝過平常。過後才變成紫色，堅硬如石頭。僧俗都感到驚奇和敬佩，將他的舌頭封存在石塔中。當時他五十八歲，是貞觀（Zhenguan，唐太宗年號）初年。釋法智（Shi Fazhi），是宣城（Xuancheng，中國安徽省地級市）人。從小出家，持戒修行勤奮刻苦，不與世俗交往，隱居山林。

【English Translation】 English version: Then, he (Shanlong) sat facing north and began to recite: 'The First Chapter, Introduction of the Wonderful Dharma Lotus Flower Sutra.' The king said, 'Please, Dharma Master, stop.' Shanlong immediately stopped reciting, stepped down from the seat, and stood again below the steps. He looked back at the prisoners in the courtyard, and they had all disappeared; not a single one remained. The king said to Long, 'The merit of your reciting the sutra not only benefits yourself but also allows all the prisoners in the courtyard to be released by hearing the sutra. Isn't that a good thing? Now, I release you to go back.' Shanlong bowed and took his leave. After walking several dozen steps, he saw three people coming and saying to Long, 'The king has released you, but could you give us a little something?' Before Shanlong could speak, the jailer said to Shanlong, 'The king released you, not because of them.' It turned out that these three people were the ones who had arrested him earlier. Shanlong was very frightened and apologized to the three, saying, 'I am ignorant and did not recognize you. Please allow me to go home and prepare some things, but I don't know where to deliver them to you.' The three said, 'Deliver them by the water.' Shanlong agreed. He bid farewell to the jailer and returned home, where he saw his family weeping and preparing funeral arrangements. Shanlong went to the side of the corpse and immediately revived. Later, he cut some paper money and prepared wine and food, and delivered them by the water. Suddenly, he saw the three people come to thank him. After expressing their gratitude, they suddenly disappeared. Shi Huixian was a person from Baekje (an ancient kingdom in southwestern Korea). He became a monk at a young age, diligently and devotedly, making reciting the Lotus Sutra (Miaofa Lianhua Jing) his practice, praying for blessings, and most of his wishes were fulfilled. Hearing that someone was lecturing on the Three Treatises (Sanlun), he went to listen, and his understanding of the Dharma deepened. Initially, he lived in Sudeok Temple (Xiude Temple) in the northern part of his country. When there were followers, he would lecture on the sutras; when there were no followers, he would quietly recite the sutras. People from all directions heard of his reputation and came to visit. Later, he went to Dala Mountain in the south. The mountain was extremely steep, with layers of cliffs, and even if someone went, climbing was very difficult. Huixian practiced in it, wholeheartedly, as always. He eventually passed away there. His fellow disciples placed his body in a stone cave, and his body was eaten by tigers, leaving only his skull and tongue. After three weeks, his tongue was even more red and soft than usual. Afterward, it turned purple and became as hard as a stone. Monks and laypeople were amazed and respectful, and sealed his tongue in a stone pagoda. At that time, he was fifty-eight years old, in the early years of the Zhenguan era (reign of Emperor Taizong of Tang). Shi Fazhi was a person from Xuancheng (a prefecture-level city in Anhui Province, China). He became a monk at a young age, diligently and assiduously observing the precepts, not engaging in worldly affairs, and living in seclusion in the mountains.

林。清凈求志。誦法華一部。曾無懈廢。兼復聲韻朗徹。音句分明。每常唱誦。人皆樂聞。時人。呼為智法華。貞觀年初。居蔣山上定林寺。嘗一夜。誦至寶塔品。其時風雨晦冥。震雷大至。師誦唸不息。有諸房眾僧。皆出外觀雷雨。每因電光流昭。即見一寶塔。在虛空中。有大眾恭敬圍繞。寺僧驚異。咸共觀之。至雲雨晴霽。乃不復出。眾共稱讚。知是持經者所感致也。

釋遺俗。不知何人。以唐運初開。游上雍州醴泉縣南美泉鄉陽陸家。鎮常供養。清儉寡慾。惟誦法華為業。晝夜相系。乃數千遍。以貞觀初。因疾將終。遺屬友人慧廊曰。比雖誦經意望靈驗。以生蒙俗信向之善。若身死後。不須露骸。埋之十載。可為發出。舌根必爛。知無受持。若猶存在。當告道俗。為起一塔。以示感靈。言訖而終。遂依埋葬。至貞觀十一年。廊與諸知故。就墓發之。身肉都銷。惟舌不朽。一縣士女。咸共仰戴。誦持之流。又倍恒度。乃函盛其舌。于陽陸村北甘谷南岸。為建磚塔。識者尊嚴。彌隆信敬。

釋法喜。俗姓李。襄陽人也。七歲出家。事顥禪師。為其津導。荊州青溪山寺四十餘僧。喜為沙彌。親所供奉。晝即炊煮薪蒸。夜便誦習經典。山居無炬。燃柴取明。每夕自課誦通一紙。如是累時。所緣通利。雖學諸

【現代漢語翻譯】林（人名）。以清凈之心追求佛法真諦。持誦《法華經》一部，從未懈怠荒廢。而且聲音洪亮清晰，音調句讀分明。每次唱誦，人們都樂於聽聞。當時的人們稱他為智法華。貞觀初年，居住在蔣山上的定林寺。曾經一夜，誦讀到《寶塔品》。當時風雨交加，天色昏暗，雷聲巨大。林法師誦唸不息。有各房的眾僧，都出來觀看雷雨。每當閃電光芒照耀，就看見一座寶塔，在虛空中，有大眾恭敬圍繞。寺廟僧人驚異，都一起觀看。等到云消雨霽，寶塔就不再出現。眾僧共同稱讚，知道這是持經者所感應導致的。

釋遺俗（法號）。不知是何人。在唐朝初期，遊歷到上雍州醴泉縣南美泉鄉陽陸家。陽陸家經常供養他。他生活清貧節儉，很少有慾望，只以誦讀《法華經》為事業。日夜相繼，誦讀了數千遍。在貞觀初年，因疾病將要去世。遺囑友人慧廊說：『我雖然誦經，希望得到靈驗，憑藉此生矇昧俗人的信仰和善行。如果我死後，不需要暴露屍骸，埋葬十年。可以挖出來看看，舌根必定腐爛，就知道我沒有真正受持佛法。如果舌根仍然存在，應當告訴信徒，為我建一座塔，來顯示感應的靈驗。』說完就去世了。於是按照遺囑埋葬。到貞觀十一年，慧廊與各位故交，到墳墓挖掘。身體肌肉都已腐爛，只有舌頭沒有腐爛。一縣的士女，都共同仰慕敬奉。誦讀受持《法華經》的人，又增加了一倍。於是用匣子盛放他的舌頭，在陽陸村北甘谷南岸，建造磚塔。有見識的人尊重莊嚴，更加崇尚信仰和敬意。

釋法喜（法號）。俗姓李，是襄陽人。七歲出家，侍奉顥禪師。顥禪師引導他。荊州青溪山寺有四十多位僧人，法喜作為沙彌，親自供奉他們。白天就燒火做飯，晚上就誦讀學習經典。山裡居住沒有燈，就燃燒柴火照明。每晚自己規定誦讀完一紙經文。這樣積累時間長了，所學的經文就通達順利。雖然學習各種

【English Translation】 Lin (personal name). Sought the true meaning of Buddhism with a pure heart. Recited the entire 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), never slacking or abandoning it. Moreover, his voice was loud and clear, his intonation and phrasing distinct. Every time he chanted, people were delighted to listen. People at the time called him Zhifa Hua (Wisdom Lotus). In the early years of the Zhenguan era (627-649 CE), he resided in Dinglin Temple on Jiang Mountain. Once, one night, he recited up to the 'Treasure Tower' chapter (of the Lotus Sutra). At that time, it was windy and rainy, the sky was dark, and the thunder was great. Dharma Master Lin continued to recite without ceasing. Monks from various rooms all came out to watch the thunder and rain. Whenever the lightning flashed, they saw a treasure tower in the void, surrounded by a respectful crowd. The monks of the temple were amazed and all watched together. When the clouds cleared and the rain stopped, the treasure tower no longer appeared. The monks praised together, knowing that this was caused by the one who upholds the sutra.

Shi Yi Su (Dharma name). It is not known who he was. In the early years of the Tang Dynasty, he traveled to Yang Lu's family in Meiquan Township, south of Liquan County, Shangyong Prefecture. The Yang Lu family often supported him. He lived a simple and frugal life, with few desires, and only took reciting the 'Lotus Sutra' as his occupation. Day and night, he recited it thousands of times. In the early years of the Zhenguan era, he was about to die due to illness. He bequeathed to his friend Hui Lang, saying: 'Although I recite the sutra, I hope to obtain spiritual efficacy, relying on the faith and good deeds of ignorant common people in this life. If I die, there is no need to expose my corpse, bury it for ten years. You can dig it up and see, the root of my tongue will surely rot, then you will know that I have not truly upheld the Dharma. If the root of my tongue still exists, you should tell the believers to build a pagoda for me, to show the spiritual efficacy of my practice.' After saying this, he passed away. So he was buried according to his will. In the eleventh year of Zhenguan, Hui Lang and his acquaintances went to the tomb to dig it up. The flesh of his body had decayed, only his tongue had not decayed. The scholars and women of the county all admired and revered it. Those who recited and upheld the 'Lotus Sutra' doubled in number. So they put his tongue in a box and built a brick pagoda on the south bank of Gangu, north of Yanglu Village. Those who knew respected and honored it, and their faith and reverence increased.

Shi Fa Xi (Dharma name). His secular surname was Li, and he was from Xiangyang. He left home at the age of seven and served Chan Master Hao. Chan Master Hao guided him. There were more than forty monks in Qingxi Mountain Temple in Jingzhou. Fa Xi, as a Shami (novice monk), personally served them. During the day, he cooked and steamed food, and at night, he recited and studied the scriptures. Living in the mountains without lamps, he burned firewood for light. Every night, he set himself the task of reciting one paper's worth of scriptures. Accumulating time in this way, what he learned became accessible and smooth. Although he studied various

經部類。而遍以法華為宗。常假食息中間。兼誦一卷。余即專以禪業念在前。才有昏心。便有溫故。又以顥師去世。意欲冥祐靈爽。愿誦千遍法華。因即不處舊房。但巡繞寺塔。行坐二儀。誓窮本願。數滿八百。精厲晨宵。繫心不散。覺轉𠇾健。同寺僧。見白牛駕。以寶車入喜房內。追而觀之。了無縱緒。方知幽通之感。有契教門。武德四年。蕭瑀召住津樑寺。後退居驪阜。而卑弱自守。營救在懷。諸有疾苦。無論客舊。皆周給瞻問。親為將療。至於屎尿膿吐。皆就向𠲿之。都無污賤。情倍欣懌。以常業也。貞觀六年春。創染微疾。自知非久。強加醫療。終無進服。至十月十二日。乃告門人。無常至矣。勿事囂擾。當默然靜慮。津。吾去識。勿使異人。輒入房也。時時唱告三界虛空但是一心。大眾。忽聞林北音樂車振之聲。因以告之。喜曰。世間果報。久已舍之。如何更生樂處。終是纏累。乃又入定。須臾聲止。香氣充滿。達五更初。端坐而卒。春秋六十有一。形色鮮潔。如常在定。

釋道瓊。俗姓張氏。不知何許人也。貞觀六七年中。住金陵棲玄寺。無他行業。唯誦法華一部。兼聲韻清雅。人所樂聞。與一沙門字法敏。同房居止。瓊於後夜。端坐誦經。敏在床側。裸體而臥。身甚休強。先來無患。忽從床上。

自樸仆地床。如人力牽掣打棒。求哀乞恩。如是非一。道瓊初見忙懼。失聲唱叫。合寺驚走。謂是大蟲。須臾見瓊相報。始共觀候。槌樸猶自未已。經一日後。漸得安定。乃失本心。問其所由。答云。見有神鬼瞋責。為露體仰臥。不敬經典(云云)。

釋智友蔣州人。未詳氏族所出。幼而齊肅。端居不雜塵伍。早年離俗。雅愛斯典。晝夜誦持。略無棄日。及乎陳入關。便住花原縣寶云寺。雖自南徂北。此業無虧。每誦經之時。必執爐閉目。香煙不絕。凡經四十二年。前後總計將五萬遍。所用澡瓶。居常溢滿。以貞觀八年。無疾坐卒于所住寺。春秋七十二。將終之日。有天樂來迎。于房戶空中。繁食良久。又有香氣若云。充塞院宇。其人物在內。互不相見。久之而滅。弟子德藏。及鄉人士庶。千有餘人。遷柩于東南安居山。坐尸樹下。經宿就視。莫知所在。

釋法誠。俗姓樊氏。雍州萬年人也。童子出家。事神僧僧和為弟子。和特有殊鑒。識其名器。乃遣就禪林寺相禪師。遵承定學。未盈數載。遂升堂奧焉。后遇超公。隱居藍谷。披誠請誨。虛受不怠。雖慧解傍通。以誦法華為業。嘗心力疲竭。將廢受持。遂作觀音行道。以祈冥祐。滿三七日。于佛前。忽見巨人著白衣。持一品藥。授令服之。此後心力倍常

{ "translations": [ "現代漢語譯本：", "自樸仆地床。如人力牽掣打棒，求哀乞恩，如是非一。道瓊初見，忙懼，失聲唱叫，合寺驚走，謂是大蟲。須臾見瓊相報，始共觀候，槌樸猶自未已，經一日後，漸得安定，乃失本心。問其所由，答云：『見有神鬼瞋責，為露體仰臥，不敬經典。』（云云）。", "譯文：道瓊（僧人名）自己倒在簡陋的床上，就像被人用棍棒牽拉擊打一樣，哀求乞憐，這樣的情況不止一次。道瓊最初出現這種情況時，非常害怕，失聲叫喊，全寺的人都驚慌逃走，以為是老虎來了。過了一會兒，看到是道瓊，才互相告知，一起觀察情況，但擊打的情況仍然沒有停止。經過一天後，道瓊漸漸安定下來，卻失去了本性。問他原因，他回答說：『看見有神鬼責怪，因為我裸露身體仰臥，不尊敬經典。』（等等）。", "釋智友，蔣州（地名，今江蘇省一帶）人，不清楚他的姓氏和家族出身。他從小就莊重嚴肅，端正地居住，不與世俗之人混雜。早年就離開了世俗，非常喜愛佛經。日夜誦讀，幾乎沒有荒廢一天。等到陳朝進入關中地區，他就住在花原縣（地名）的寶云寺。雖然從南方到了北方，但他誦經的功課沒有減少。每次誦經的時候，必定手持香爐，閉上眼睛，香菸不斷。總共經歷了四十二年，前後總計將近五萬遍。他使用的澡瓶，經常是滿的。在貞觀八年（年號），沒有疾病，在所住的寺廟中坐化圓寂，享年七十二歲。臨終的時候，有天上的音樂來迎接，在房屋和空中，持續了很長時間。又有像云一樣的香氣，充滿了整個寺院，人們在裡面，互相都看不見。過了很久才消失。他的弟子德藏，以及當地的百姓，有一千多人，將他的棺柩遷到東南的安居山（地名），放在樹下。過了一夜去看，卻不知道他的遺體在哪裡了。", "釋法誠，俗姓樊氏，雍州（古代州名）萬年（縣名）人。小時候就出家，侍奉神僧僧和（人名）為師。僧和特別有眼光，認識到他是個人才，於是派他去禪林寺（寺名）拜相禪師（人名）為師，遵循禪定之學。不到幾年，就登堂入室了。後來遇到超公（人名），隱居在藍谷（地名），法誠誠懇地請求教誨，虛心接受，從不懈怠。雖然他的智慧和理解力很廣博，但他以誦讀《法華經》為業。曾經因為心力疲憊，想要放棄誦讀，於是就進行觀音行道，祈求冥冥之中的保佑。滿了三個七天，在佛前，忽然看見一個巨人穿著白衣，拿著一味藥，遞給他讓他服下。此後，他的心力比以前增加了很多。", "english_translations": [ "English version:", "Daoqiong (a monk's name) collapsed onto his simple bed, as if being pulled and beaten with sticks by someone. He pleaded and begged for mercy, and this happened more than once. When Daoqiong first experienced this, he was terrified and cried out, causing the entire monastery to flee in panic, thinking it was a tiger. After a while, they realized it was Daoqiong and informed each other, observing the situation together, but the beating continued. After a day, Daoqiong gradually calmed down but lost his mind. When asked why, he replied, 'I saw gods and ghosts scolding me for lying naked and showing disrespect to the scriptures.' (etc.).", "釋智友 (Shi Zhiyou) was from Jiangzhou (place name, around present-day Jiangsu Province). His surname and family origin are unknown. From a young age, he was solemn and dignified, living upright and not mingling with worldly people. He left the secular world early and deeply loved the Buddhist scriptures. He recited them day and night, hardly wasting a day. When the Chen Dynasty entered the Guanzhong region, he resided in Baoyun Temple in Huayuan County (place name). Although he moved from the south to the north, his scripture recitation never diminished. Each time he recited the scriptures, he would hold a censer, close his eyes, and keep the incense burning continuously. Over forty-two years, he recited the scriptures nearly 50,000 times. The water bottle he used for washing was always full. In the eighth year of the Zhenguan era, he passed away peacefully without illness in the temple where he resided, at the age of seventy-two. On the day of his passing, heavenly music came to greet him, lasting for a long time in the rooms and in the air. There was also a cloud-like fragrance that filled the entire monastery, making it impossible for people inside to see each other. After a long time, it disappeared. His disciple Dezang, along with more than a thousand local people, moved his coffin to Anju Mountain (place name) in the southeast and placed it under a tree. When they checked the next morning, they could not find his body.", "釋法誠 (Shi Facheng), whose secular surname was Fan, was from Wannian (county name) in Yongzhou (ancient prefecture name). He became a monk as a child, serving the divine monk Senghe (person's name) as his teacher. Senghe had exceptional insight and recognized his talent, so he sent him to Chanlin Temple (temple name) to study under Chan Master Xiang (person's name), following the teachings of meditation. In less than a few years, he mastered the teachings. Later, he met Chao Gong (person's name), who lived in seclusion in Lan Valley (place name). Facheng sincerely sought his teachings, humbly accepting them without laziness. Although his wisdom and understanding were broad, he devoted himself to reciting the Lotus Sutra. Once, feeling exhausted, he considered giving up the recitation. So, he practiced Avalokiteśvara's walking meditation, praying for blessings in the unseen realm. After three weeks, in front of the Buddha, he suddenly saw a giant wearing white clothes, holding a medicine, and instructing him to take it. After that, his mental strength increased greatly." ] }

。讀誦無輟。每夏中。[米(升-┬+下)]五百遍。六齋日[米(升-┬+下)]七遍。欲過此數。亦不為勞。略計十年。將余萬遍。屢聞空中作樂。金石鏗鏘。至誦經遍其聲。乃息。嘗有下村一清信士。恒供養誠。家中忽遭重患。長幼十餘。並至危惙。其人憂迫。投誠乞救。誠乃引至法華堂內二畫神前。指而謂曰。此檀越。信心真實。家嬰患苦。汝可隨之為除疾病。其人即歸。患者並見二神。以手楯撫。應時痊復。嘗有兇人欲密害誠者。夜往其處。乃見門內。猛火赩然。遂慚悔而遁。貞觀十四年夏安居之末。因忽有疾。自知將謝。愿生兜率。澡浴之後。誠令儉約。至月末。天故語曰。欲來徑入。何用絃歌。顧謂侍者曰。有童子相迎。今在門外。吾將去矣。如來正戒。其勖勉之。無後悔也。言畢。口出光明。燭耀房宇。又聞異香芬馥而至。眾見儼然端坐。不覺已終。年七十有八。貞觀十四年七月也。

有俗士揚難及者。本縣人也。幼而耿介。不雜凡游。年將知命。方祈妙典。聞誠有道。遂師事焉。誠乃授以法華。數月之間。悉得通利。勵精玩習。曉夜忘疲。雖涉眾務。其聲不輟。於後。無疾奄然而終。終后焚燒。髏舌獨在。誠因收舉。藏之石函。置法華堂。時加供養。屢聞函內諷誦之聲。振動石函。詞句

【現代漢語翻譯】現代漢語譯本：他誦讀《法華經》從不間斷。每到夏季安居期間，誦讀五百遍。六齋日誦讀七遍。想要超過這個數量，也不覺得疲勞。大概計算十年，將近誦讀萬遍。多次聽到空中奏樂，金石之聲鏗鏘作響。等到誦經完畢，聲音才停止。曾經有個下村的虔誠信士，一直誠心供養。家中忽然遭遇重病，老少十餘人，都病危將死。那人憂愁迫切，懇求誠法師救助。誠法師就領他到法華堂內的兩幅神像前，指著神像對他們說：『這位檀越（施主，梵語Dānapati），信心真實，家中遭遇苦難，你們可以跟隨他去除疾病。』那人回去后，患者都看見兩位神，用手撫摸他們，應時痊癒。曾經有個兇惡的人想要暗中加害誠法師，夜晚前往他的住處，卻看見門內猛烈的火焰燃燒。於是慚愧後悔而逃走了。貞觀十四年夏季安居結束時，誠法師忽然生病，自知將要離世，希望往生兜率天（梵語Tuṣita）。沐浴之後，誠法師囑咐要節儉。到了月末，空中傳來聲音說：『想要來就直接進來，何必用音樂迎接？』回頭告訴侍者說：『有童子來迎接我，現在在門外。我將要走了。如來的教誨，要努力踐行，不要後悔。』說完，口中放出光明，照亮整個房間。又聞到奇異的香味飄來。眾人看見誠法師端正地坐著，不知不覺已經去世。享年七十八歲，是貞觀十四年七月。有個名叫揚難及的俗人，是本縣人。從小就剛正不阿，不與凡俗之人交往。年紀將要到知天命的時候，才祈求妙法。聽說誠法師有道行，就拜他為師。誠法師就傳授他《法華經》，幾個月的時間，就全部通達順利。勤奮努力地學習，早晚忘記疲勞。即使處理很多事務，誦經的聲音也不停止。之後，沒有疾病忽然去世。去世后火化，只有舌頭還在。誠法師就收集起來，藏在石函中，放在法華堂，時常加以供養。多次聽到石函內傳出諷誦的聲音，震動石函，詞句清晰。

【English Translation】 English version: He recited the Lotus Sutra without ceasing. Every summer retreat, he recited it five hundred times. On the six fast days, he recited it seven times. Even if he wanted to exceed this number, he did not find it tiring. Roughly calculating ten years, he recited it nearly ten thousand times. He repeatedly heard music in the air, the sounds of metal and stone ringing. When the recitation of the sutra was finished, the sound stopped. Once, there was a devout believer from a lower village who always made sincere offerings. Suddenly, his family encountered a serious illness, with more than ten members, young and old, all critically ill. The man was worried and anxious, and begged Master Cheng for help. Master Cheng then led him to the two painted deities in the Lotus Sutra Hall, pointed at the deities, and said to them, 'This Dānapati (donor), his faith is genuine, and his family is suffering. You should follow him to remove the illnesses.' After the man returned, the patients all saw the two deities stroking them with their hands, and they recovered immediately. Once, there was a wicked person who wanted to secretly harm Master Cheng. He went to his residence at night, but saw fierce flames burning inside the gate. He then felt ashamed and remorseful and fled. At the end of the summer retreat in the fourteenth year of the Zhenguan era, Master Cheng suddenly fell ill. Knowing that he was about to pass away, he wished to be reborn in Tuṣita Heaven. After bathing, Master Cheng instructed to be frugal. At the end of the month, a voice came from the sky, saying, 'If you want to come, just enter directly, why use music to welcome you?' He turned to tell his attendants, 'There are children coming to greet me, they are now outside the door. I am about to leave. The teachings of the Tathāgata (Thus Come One), you must strive to practice them and have no regrets.' After speaking, light emanated from his mouth, illuminating the entire room. Again, a strange fragrance was smelled. The crowd saw Master Cheng sitting upright, and without realizing it, he had passed away. He was seventy-eight years old, in the seventh month of the fourteenth year of the Zhenguan era. There was a layman named Yang Nanji, who was from this county. From a young age, he was upright and did not associate with ordinary people. When he was about to reach the age of knowing destiny, he sought the wonderful Dharma. Hearing that Master Cheng was virtuous, he became his disciple. Master Cheng then taught him the Lotus Sutra. Within a few months, he had completely mastered it. He studied diligently, forgetting fatigue day and night. Even when handling many affairs, the sound of his recitation did not stop. Later, he passed away suddenly without illness. After cremation, only his tongue remained. Master Cheng then collected it, stored it in a stone box, placed it in the Lotus Sutra Hall, and often made offerings to it. He repeatedly heard the sound of chanting coming from inside the stone box, shaking the stone box, the words and phrases clear.

明瞭。聞者敬悚。知受持之力焉。

釋智聰。未詳何人。每誦法華。兼聽三論。陳平后。渡江住揚州安樂寺。大業既崩。思歸無計。隱江荻中。誦法華經。感有四虎繞之而已。聰不食經十餘日。初無飢渴。謂虎曰。吾命須臾。卿須可食。其虎忽作人言。造天立地。無有此理。俄見一老公。年可八十。掖下挾船。來就聰所曰。師欲渡江。棲霞住者。可即上船。四虎一時目中淚出。聰謂公曰。救危拔難。正在今日。可迎四虎。於是。利涉往達南岸。船及老人。不知何在。聰領四虎。同至棲霞舍利塔西。經行坐禪。誓不寢臥。眾徒八十。咸不出院。若有兇事。一虎入寺大聲告眾。由此驚悟。至貞觀二十三年四月八日。小食訖。往止觀興皇。禮大師影像。還歸本房。安坐而卒。異香充溢。丹陽一郭。受戒道俗。三千餘人。奔走登山。哀慟林野。時年九十九矣。

釋僧徹。未詳何人。住降州南孤山陷泉寺。曾行遇癩者。徹引至山中。為鑿穴給食。令誦法華。癩者。素不識字。加又頑鄙。句句授之。終不辭倦。誦經向半。夢有教者。自後稍聰。得五六卷。瘡漸覺愈。一部既了。鬢眉平復。膚色如常。故經云。病之良藥。斯誠驗矣。

清信士史呵誓者。住京城西南豐谷鄉。少懷善念。常誦法華。行安樂行。慈悲在

【現代漢語翻譯】現代漢語譯本：明瞭的人，聽聞之後都敬畏而警醒，知道受持《法華經》的力量是如此之大。釋智聰，不知道是什麼地方的人。經常誦讀《法華經》，兼聽《三論》。陳朝滅亡后，渡江住在揚州安樂寺。隋煬帝大業年間天下大亂，想回家卻沒辦法，就隱居在江邊的蘆葦叢中，誦讀《法華經》。感動得有四隻老虎圍繞著他。智聰不吃東西已經十多天了，卻一點也不覺得飢餓口渴。他對老虎說：『我的命很快就要結束了，你們如果需要可以吃掉我。』老虎忽然說出人話：『創造天地，也沒有這樣的道理。』一會兒，看見一位老翁，年紀大約八十歲，腋下夾著一條船，來到智聰所在的地方說：『法師想要渡江，到棲霞寺居住嗎？可以立刻上船。』四隻老虎一時眼中流出眼淚。智聰對老翁說：『救助危難，就在今天。可以接納這四隻老虎。』於是順利地到達南岸。船和老人，不知道到哪裡去了。智聰帶領四隻老虎，一同到達棲霞舍利塔西邊，經行坐禪，發誓不睡覺。八十個弟子，都不出寺院。如果有什麼兇險的事情，一隻老虎就進入寺院大聲告訴大家，因此得以驚醒覺悟。到貞觀二十三年四月八日，吃過一點食物后，前往止觀興皇寺，禮拜大師的畫像，然後回到自己的房間，安然坐化而去世。奇異的香味充滿丹陽一帶。受戒的僧人和在家信徒，三千多人，奔跑登山，在山林田野中哀號痛哭。當時智聰九十九歲。釋僧徹，不知道是什麼地方的人，住在絳州南孤山陷泉寺。曾經在路上遇到一個麻風病人，僧徹把他帶到山中，為他鑿洞提供食物，讓他誦讀《法華經》。麻風病人，本來就不識字，而且又愚笨粗鄙，僧徹一句一句地教他，始終不覺得疲倦。誦經快到一半的時候，夢中有人教他，自那以後漸漸變得聰明，學會了五六卷。身上的瘡漸漸覺得好轉。一部經誦完之後，鬢毛眉毛都恢復了，膚色也和正常人一樣。所以經上說：『是病之良藥』，這真是應驗了。清信士史呵誓，住在京城西南豐谷鄉。從小就懷有善良的念頭，經常誦讀《法華經》，奉行安樂行，心中充滿慈悲。

【English Translation】 English version: Those who understand, upon hearing this, are filled with reverence and awe, knowing the power of upholding the Lotus Sutra (法華經 Fǎhuā Jīng) is so great. 釋智聰 (Shì Zhìcōng), it is not known where he was from. He often recited the Lotus Sutra (法華經 Fǎhuā Jīng) and also listened to the Three Treatises (三論 Sānlùn). After the fall of the Chen dynasty, he crossed the river and lived in Anle Temple in Yangzhou. During the turbulent years of the Daye era of Emperor Yang of Sui, he wanted to return home but had no way, so he lived in seclusion in the reeds by the river, reciting the Lotus Sutra (法華經 Fǎhuā Jīng). He moved four tigers to surround him. Zhicong had not eaten for more than ten days, but he did not feel hungry or thirsty at all. He said to the tigers, 'My life is about to end, you can eat me if you need to.' The tigers suddenly spoke human words: 'Creating heaven and earth, there is no such reason.' After a while, he saw an old man, about eighty years old, with a boat under his arm, coming to where Zhicong was and saying, 'Does the Dharma master want to cross the river and live in Qixia Temple? You can get on the boat immediately.' The four tigers shed tears in their eyes at the same time. Zhicong said to the old man, 'Helping those in danger is what we should do today. You can take these four tigers.' So he smoothly reached the south bank. The boat and the old man disappeared. Zhicong led the four tigers to the west of the Qixia Relic Pagoda, practicing walking meditation and sitting meditation, vowing not to sleep. Eighty disciples did not leave the temple. If there was any danger, a tiger would enter the temple and loudly inform everyone, so they could be awakened. On April 8th of the twenty-third year of Zhenguan, after eating a little food, he went to Zhiguan Xinghuang Temple to pay homage to the image of the great master, and then returned to his room, peacefully passed away while sitting in meditation. A strange fragrance filled the area of Danyang. More than three thousand ordained monks and lay believers ran to the mountain, wailing and crying in the forests and fields. At that time, Zhicong was ninety-nine years old. 釋僧徹 (Shì Sēngchè), it is not known where he was from, lived in Xianquan Temple on the South Gushan Mountain in Jiangzhou. Once he met a leper on the road, and Sengche took him to the mountain, dug a cave for him, provided him with food, and asked him to recite the Lotus Sutra (法華經 Fǎhuā Jīng). The leper was illiterate and stupid, but Sengche taught him sentence by sentence, never tiring. When he was about halfway through reciting the sutra, someone taught him in a dream, and from then on he gradually became smarter and learned five or six chapters. The sores on his body gradually felt better. After reciting the entire sutra, his sideburns and eyebrows were restored, and his skin color was as normal. Therefore, the sutra says: 'It is a good medicine for disease,' which is truly verified. 清信士史呵誓 (Qīngxìnshì Shǐ Hēshì), a lay believer, lived in Fenggu Township in the southwest of the capital. From a young age, he had good thoughts, often recited the Lotus Sutra (法華經 Fǎhuā Jīng), practiced the Peaceful and Joyful Conduct, and was full of compassion.

意。不乘畜產。虛幻為心。名沾令史。往還京省。以誦業相仍。恐路逢相識。人事暄涼。便廢所誦。故其所行。必由小徑。低聲怡顏。緣念相續。及終之時。感異香殊氣充于村曲。后十年。妻已重發。唯舌鮮好。余皆朽盡。乃別標顯焉。又釋道正。金陵白馬寺僧也。亦誦法華。身死之後。以火燒身。乃于灰中。得舌一枚。儼然不壞。道俗莫不稱歎(云云)。

釋玄真。俗姓憑氏。本壽春人也。少小出家。言遊揚土。居永福寺。誦法華經一部。無時懈息。時于秋天月夜。持誦此經。至第七方半。比房有一沙門。忽起如廁。乃見庭中有大人形。回舉頭四望。即觀空中。有一神人。嶷然而住。此沙門。因立足瞻仰。更不移步。久之。經文亦了。神忽不見。其僧。從此學誦持。終身不懈。

釋正則。俗姓張氏。幼而出家。脂腴不犯。五十餘年。戒行無缺。誦法華經一部。文句通利。晝夜誦唸。不曾棄口。時人號為則法華也。褚惲家甚敬信。于居宅之內。別為一院。立佛堂僧房。則。緣眾事出城。即居停宅內。忽遇患彌篤。遂終褚家。死後輿還本寺。則去之後于所臥房。但聞異香氛氳。七日乃歇。則初大漸。經二日。氣息才屬。至墓方穌。乃謂諸弟子曰。吾向一處來。見宮殿崇麗。七寶莊嚴。寶樹金池。非常奇特。

【現代漢語翻譯】現代漢語譯本：他不騎乘牲畜，以虛幻為心。雖然名字掛在令史（古代官名）之列，卻往返于京城和地方之間，以誦讀佛經為日常功課。他擔心在路上遇到熟人，寒暄問候會打斷誦經，所以他總是選擇小路行走，低聲細語，面帶微笑，保持意念的連續不斷。臨終之時，奇異的香氣瀰漫整個村莊。十年後，他的妻子重新安葬了他，只有舌頭完好如初，其餘部分都已腐朽，於是特別加以標記。還有釋道正（僧人名），是金陵白馬寺的僧人，也誦讀《法華經》。他去世火化后，在灰燼中發現一枚舌頭，完整無損，道俗無不稱讚。

釋玄真（僧人名），俗姓憑，原是壽春人。從小出家，遊歷揚州一帶，住在永福寺。他誦讀《法華經》一部，從不懈怠。一次秋天的月夜，他誦讀此經到第七卷的一半時，隔壁房間的一位沙門（出家男子）起身去廁所，忽然看見庭院中有一個大人形，回頭舉頭四望，就看見空中有一個神人，高大挺拔地站立著。這位沙門因此站立仰望，不敢移動腳步。很久之後，玄真誦經完畢，神人忽然不見。這位沙門從此學習誦讀此經，終身不懈。

釋正則（僧人名），俗姓張，從小出家，不沾葷腥，五十多年來，戒行圓滿無缺。他誦讀《法華經》一部，文句通順流暢。晝夜誦唸，從不離口。當時的人稱他為『則法華』。褚惲（人名）家非常敬信他，在住宅內專門闢出一處院落，建造佛堂和僧房。正則因為一些事情出城，就住在褚惲家中。忽然得了重病，最終在褚家去世。死後被擡回本寺。正則去世后，他所臥的房間里，一直散發著奇異的香氣，七天後才消散。正則最初病重時，兩天時間氣息奄奄一息，直到入墓才甦醒過來，於是對眾弟子說：『我剛才去了一個地方，看見宮殿崇高華麗，用七寶裝飾，有寶樹和金色的池塘，非常奇特。』

【English Translation】 English version: He did not ride livestock, and his mind was focused on illusion. Although his name was listed among the clerks (ancient official title), he traveled between the capital and the provinces, making the recitation of scriptures his daily practice. He worried that encountering acquaintances on the road and exchanging greetings would interrupt his chanting, so he always chose small paths, speaking softly, with a gentle expression, maintaining a continuous stream of thought. At the time of his death, a strange fragrance filled the entire village. Ten years later, his wife reburied him, and only his tongue remained intact, while the rest had decayed, so it was specially marked. Also, Shi Daozheng (monk's name), a monk of Baima Temple in Jinling, also recited the Lotus Sutra. After his death and cremation, a tongue was found in the ashes, completely intact, which was praised by both monks and laypeople.

Shi Xuanzhen (monk's name), whose lay surname was Ping, was originally from Shouchun. He became a monk at a young age and traveled around Yangzhou, residing in Yongfu Temple. He recited one copy of the Lotus Sutra, never slacking off. Once, on an autumn moonlit night, as he was reciting this sutra to the seventh and a half chapter, a Shramana (ordained male) in the next room got up to go to the toilet and suddenly saw a large human figure in the courtyard. Looking up, he saw a divine being standing tall in the air. The Shramana stood there gazing, unable to move. After a long time, Xuanzhen finished reciting the sutra, and the divine being suddenly disappeared. From then on, the monk learned to recite this sutra and never tired of it throughout his life.

Shi Zhengze (monk's name), whose lay surname was Zhang, became a monk at a young age and never consumed rich foods. For more than fifty years, his precepts were complete and without flaw. He recited one copy of the Lotus Sutra, and his understanding of the text was fluent and clear. He recited it day and night, never ceasing. People at the time called him 'Ze the Lotus Sutra'. The family of Chu Yun (person's name) had great faith in him and specially built a courtyard within their residence, with a Buddha hall and monks' quarters. Zhengze, due to some affairs, went out of the city and stayed at Chu Yun's house. Suddenly, he became seriously ill and eventually died at the Chu family's home. After his death, he was carried back to his temple. After Zhengze's death, a strange fragrance filled the room where he had slept, and it did not dissipate for seven days. When Zhengze was first seriously ill, his breath was faint for two days, and he only revived when he was being buried. He then said to his disciples, 'I just went to a place and saw magnificent palaces, adorned with the seven treasures, with jeweled trees and golden ponds, which were extremely extraordinary.'

亦不可以世間能比。又見無量諸聖僧。快樂不可言。后經信宿乃絕。年七十餘矣。

清信士陰明觀。丹陽小鄒村人也。少年曾經出家。無他行業。誦法華經一部。后遂還俗。兼有妻子。家業農功。或被官驅役。或居家力作。生業甚貧。衣食不繼。口恒誦經。不曾暫息。除寢食私承官私人事之外。皆不棄口。在後。忽于夜中。聞空中有人。喚陰明觀陰明觀。喚甚分明。觀起應諾。空中人又曰。汝起。我與汝金寶。寶在村南田東頭。大黃連樹下。汝可往取。明觀懷欣。即起呼其子。持火及鍬鑺。共往田中。子見父將往。猶懷疑恨。曰。那得忽爾夜中取金。阿翁狂癲。父固戾去。及至樹下掘鑿。了不見金。兒又諫父。須臾之頃。聞空中聲曰。可更近前。依言而取。果有所獲。因此生業用展。無復貧寒之斃。村鄉怪其引用異常。疑有他故。觀乃具向父老說之。彌勤誦習矣。

清信士謝智藏。雍州藍田人也。雖處田家。恒持五戒。因緣暫至縣下。見寺中。有沙門講法華經。至第六持經眼耳鼻舌身意功德。乃即發心歸家。誦持第六一卷。除人事以外。不曾休息。其人心願更進余卷。既遠居田野。無人教授。始欲棄家尋師。生業又廢。晝夜觀思遇明師。經于數年。忽見一婆羅門僧來扣藏門。謂藏曰。汝有食不。乞我一齊

【現代漢語翻譯】現代漢語譯本也不能用世間的任何事物來比擬。又見到無數的聖僧，快樂得無法用語言形容。後來經過幾天才消失。當時他已經七十多歲了。

清信士陰明觀（信佛的男子，名為陰明觀），是丹陽小鄒村人。年輕時曾經出家，沒有其他行業，誦讀《法華經》一部。後來就還俗了，有了妻子兒女，從事農業勞動。有時被官府徵用，有時在家努力耕作，生活非常貧困，衣食難以維持。但他口中不停地誦經，從不間斷。除了睡覺吃飯和應付官府私人的事情之外，都不停止誦經。後來，忽然在夜裡，聽到空中有人呼喚：『陰明觀，陰明觀』，呼喚得非常清楚。陰明觀起身答應。空中人又說：『你起來，我給你金銀財寶。寶物在村南田東頭，大黃連樹下。你可以去取。』陰明觀心中歡喜，立即起身叫他的兒子，拿著火把和鍬鋤，一起前往田里。兒子見父親要去，還懷疑埋怨，說：『哪裡會忽然在夜裡取金？阿翁（父親）是瘋了吧。』父親堅持要去。等到到了樹下挖掘，始終不見金子。兒子又勸父親。過了一會兒，聽到空中聲音說：『可以再靠近一點。』按照（空中的）話去取，果然有所獲得。因此生活用度寬裕，不再有貧寒的困境。村裡鄉親奇怪他用度異常，懷疑有其他原因。陰明觀於是把事情的經過都告訴了父老鄉親，更加勤奮地誦習《法華經》了。

清信士謝智藏（信佛的男子，名為謝智藏），是雍州藍田人。雖然身處農家，卻一直持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。因為一些緣故暫時來到縣城，見到寺廟中，有沙門（出家修行的男子）講解《法華經》，講到第六品《持經功德品》中關於眼、耳、鼻、舌、身、意的功德，於是就發心回家，誦持第六品一卷。除了人事應酬以外，從不休息。他心中希望能夠進一步誦讀其餘各卷，但因為居住在偏遠的田野，沒有人教授。開始想要拋棄家庭去尋找老師，但又怕荒廢了生計。日夜觀想思索，希望能遇到明師。經過幾年，忽然見到一個婆羅門僧（印度教的出家修行者）來敲謝智藏的門，對謝智藏說：『你有沒有食物？請給我一點。』

【English Translation】 English version It also cannot be compared to anything in the world. Moreover, he saw countless holy monks, and the joy was indescribable. It disappeared after several days. He was over seventy years old at the time.

The pure believer Yin Mingguan (a male Buddhist devotee named Yin Mingguan) was a resident of Xiaozou Village in Danyang. He had once been a monk in his youth, without any other occupation, and recited one complete copy of the Lotus Sutra. Later, he returned to secular life, had a wife and children, and engaged in agricultural labor. Sometimes he was conscripted by the government, and sometimes he worked hard at home, leading a very poor life with insufficient food and clothing. However, he constantly recited the sutra, never ceasing. Except for sleeping, eating, and attending to official and personal matters, he never stopped reciting. Later, one night, he suddenly heard someone in the air calling, 'Yin Mingguan, Yin Mingguan,' calling very clearly. Yin Mingguan got up and answered. The person in the air said again, 'Get up, I will give you gold and treasures. The treasure is located south of the village, at the east end of the field, under the big Coptis chinensis tree. You can go and get it.' Yin Mingguan was delighted and immediately got up, calling his son to bring a torch and a hoe, and they went together to the field. Seeing his father going, the son was still suspicious and resentful, saying, 'How can we suddenly get gold in the middle of the night? Father is crazy.' The father insisted on going. When they arrived at the tree and dug, they found no gold at all. The son advised his father again. After a while, they heard a voice in the air saying, 'You can get closer.' Following the instructions, they indeed found something. As a result, their livelihood improved, and they were no longer in poverty. The villagers were surprised by his unusual spending and suspected there was another reason. Yin Mingguan then told the elders of the village the whole story, and he became even more diligent in reciting the Lotus Sutra.

The pure believer Xie Zhicang (a male Buddhist devotee named Xie Zhicang) was a resident of Lantian in Yongzhou. Although he lived in a farming family, he always upheld the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, and no intoxicants). Due to some circumstances, he temporarily came to the county town and saw a shramana (a male renunciate practitioner) in the temple lecturing on the Lotus Sutra, specifically on the merits of the eyes, ears, nose, tongue, body, and mind in the sixth chapter, Chapter on the Merits of Those Who Accept and Uphold the Sutra. Thereupon, he resolved to return home and recite the sixth chapter. Except for personal matters, he never rested. He hoped to further recite the remaining chapters, but because he lived in a remote rural area, there was no one to teach him. He initially wanted to abandon his family to find a teacher, but he was afraid of neglecting his livelihood. He contemplated day and night, hoping to meet a wise teacher. After several years, he suddenly saw a Brahmin monk (a Hindu renunciate practitioner) knocking on Xie Zhicang's door, saying to Xie Zhicang, 'Do you have any food? Please give me some.'

。智藏欣然。隨家所有。即具蔬飯。如法供設。僧既食畢。謂智藏曰。汝欲得受法華經者。可將本來。智藏歡喜。深適所愿。即授其經。一從聞受。更不忘失。受經既了。僧忽不見。智藏懷思情甚惆悵。恨不識神人。自師去後。但聞異香。數日不絕。

釋慧津。俗姓錢氏。不知何許人。少小出家。精修定檢。匡山廬岫。每所游盤。而恒誦法華無輟。昏曉除寢食之餘。未嘗間息。其誦。必周圍數步。掃灑清凈。採拾時花。莊嚴營飾。中心五六尺許。懸幡燒香。別施一座。於是。著新凈衣。禮十方佛。合掌端坐。然後乃誦。誦滿萬遍。忽依俙如雲霧。里見三變八方寶座寶樹。諸佛菩薩。朦然在目。至萬五千遍。了了具見。后不知所終。

釋道琎。未詳氏族。荊州人也。戒業精勤。諷誦茲典。布衣一食。殆有過人之量。後來游關輔。仰止道宣律師。咨求出要。探玄伊極。亞采前賢。后因博訪妙津。止辯才寺。忽體仆息微。經數日。自見被冥官追錄。將至王前。王曰。師誦法華。律行清凈。應生第四天中。慈尊眾所。弟子罪惡之身。恐不復相遇。故欲見師。愿垂救也。琎遂暫穌。向諸僧具說。言訖而卒。又釋洪粲。亦誦法華。頻有山神寺神。往來禮拜(云云)。

史崇。長安郊南人也。少屬道。早預黃巾。

【現代漢語翻譯】現代漢語譯本：智藏聽了非常高興，立刻用家中所有的蔬菜飯食，如法地供養僧人。僧人吃完后，對智藏說：『你想要得到受持《法華經》的方法嗎？把原本拿來。』智藏非常歡喜，正合他的願望，立刻把經書交給僧人。他聽聞一次就完全領受，再也不會忘記。接受經書完畢，僧人忽然不見了。智藏心中懷念，非常惆悵，後悔沒有認出是神人。自從僧人離開后，只聞到奇異的香氣，連續幾天都沒有斷絕。

釋慧津（釋：佛教僧侶的尊稱，慧津：人名），俗姓錢，不知道是哪裡人。從小出家，精進地修習禪定。匡山（山名）廬岫（山名），都是他經常遊歷的地方，而且總是誦讀《法華經》從不間斷。早晚除了睡覺吃飯之外，沒有停止過。他誦經的時候，必定在周圍幾步遠的地方，打掃得乾乾淨淨，採摘當季的鮮花，莊嚴地裝飾。中心五六尺左右的地方，懸掛幡幢，焚燒香，另外設定一個座位。於是，穿上新的乾淨衣服，禮拜十方諸佛，合掌端正地坐著，然後才開始誦經。誦滿一萬遍，忽然隱約地像在雲霧里，看見三變八方的寶座寶樹，諸佛菩薩，模模糊糊地出現在眼前。到一萬五千遍的時候，就完全清楚地看見了。後來不知道在哪裡去世的。

釋道琎（釋：佛教僧侶的尊稱，道琎：人名），不清楚他的氏族，是荊州人。持戒精進勤奮，諷誦這部經典。穿著粗布衣，吃一頓飯，幾乎超過常人的限度。後來遊歷關中和關輔地區，仰慕道宣律師（道宣：人名，律師：精通佛教戒律的僧人），向他請教脫離輪迴的關鍵，探究玄妙的極致。他學習前人的優點，後來因為廣泛地尋訪妙津（妙津：地名），住在辯才寺（辯才寺：寺廟名）。忽然身體倒地，氣息微弱，經過幾天，自己看見被陰間的官吏追捕，將要帶到閻王面前。閻王說：『這位法師誦讀《法華經》，持守戒律清凈，應當往生到第四天，慈尊（慈尊：彌勒菩薩的別稱）的住所。我這個罪惡之身，恐怕不能再相遇，所以想見見法師，希望您能救救我。』道琎於是暫時甦醒過來，向眾僧詳細地說了這件事，說完就去世了。又有釋洪粲（釋：佛教僧侶的尊稱，洪粲：人名），也誦讀《法華經》，經常有山神寺神，前來禮拜（此處省略）。

史崇（史崇：人名），是長安（長安：古都名，今西安）郊外南部的人。年輕時信奉道教，早年參加了黃巾起義。

【English Translation】 English version: Zhizang was overjoyed. He immediately prepared a vegetarian meal with whatever he had at home and offered it to the monk according to the Dharma. After the monk finished eating, he said to Zhizang, 'Do you want to receive the method of upholding the Lotus Sutra (法華經)? Bring the original.' Zhizang was delighted, as this was exactly what he wished for, and immediately handed over the scripture. He received it completely after hearing it once and never forgot it again. After receiving the scripture, the monk suddenly disappeared. Zhizang was filled with longing and regret, lamenting that he had not recognized the divine being. Since the monk's departure, a strange fragrance was all that could be smelled, and it did not cease for several days.

The Venerable Huijin (釋慧津) (Venerable (釋: a respectful title for Buddhist monks), Huijin (慧津: personal name)), whose secular surname was Qian (錢), was of unknown origin. He left home at a young age and diligently practiced meditation. Kuang Mountain (匡山) and Lu Xiu (廬岫), were places he often visited, and he always recited the Lotus Sutra (法華經) without interruption. Apart from sleeping and eating, he never ceased. When he recited, he would always sweep and clean the area within a few steps around him, gather seasonal flowers, and decorate it solemnly. In the center, about five or six feet, he would hang banners, burn incense, and set up a separate seat. Then, he would put on new, clean clothes, prostrate to the Buddhas of the ten directions, sit upright with his palms together, and then begin reciting. After reciting it ten thousand times, he faintly saw, as if in a mist, the bejeweled thrones and bejeweled trees of the three transformations and the eight directions, and the Buddhas and Bodhisattvas vaguely appeared before his eyes. By the time he reached fifteen thousand recitations, he saw them completely clearly. Later, it is unknown where he passed away.

The Venerable Daojin (釋道琎) (Venerable (釋: a respectful title for Buddhist monks), Daojin (道琎: personal name)), whose clan is unknown, was a native of Jingzhou (荊州). He was diligent and assiduous in upholding the precepts and chanted this scripture. He wore coarse cloth and ate only one meal a day, almost exceeding the limits of ordinary people. Later, he traveled to Guanzhong (關中) and Guanfu (關輔), admiring the Vinaya Master Daoxuan (道宣) (Daoxuan (道宣: personal name), Vinaya Master (律師: a monk proficient in Buddhist precepts)), seeking from him the key to liberation and exploring the ultimate mysteries. He adopted the virtues of his predecessors. Later, while extensively seeking Miaojin (妙津) (Miaojin (妙津: place name)), he stayed at Biancai Temple (辯才寺) (Biancai Temple (辯才寺: temple name)). Suddenly, his body collapsed and his breath became weak. After several days, he saw himself being pursued and recorded by officials of the underworld, about to be brought before King Yama. King Yama said, 'This Dharma Master recites the Lotus Sutra (法華經) and maintains pure conduct in accordance with the precepts. He should be reborn in the fourth heaven, in the assembly of the Compassionate One (慈尊) (Compassionate One (慈尊: another name for Maitreya Bodhisattva)). I, a sinful being, fear that we will not meet again, so I wish to see the Dharma Master and hope that you can save me.' Daojin then temporarily revived and told the monks about this in detail. After speaking, he passed away. Furthermore, the Venerable Hongcan (釋洪粲) (Venerable (釋: a respectful title for Buddhist monks), Hongcan (洪粲: personal name)) also recited the Lotus Sutra (法華經), and mountain gods and temple gods frequently came to pay their respects (omitted here).

Shi Chong (史崇) (Shi Chong (史崇: personal name)) was a native of the southern suburbs of Chang'an (長安) (Chang'an (長安: ancient capital, present-day Xi'an). He believed in Taoism in his youth and participated in the Yellow Turban Rebellion early on.

住玄都觀。后忽發心。誦法華經。日恒一遍私立佛像。六時禮懺。每為諸道所嫉。因茲返俗彌精諷誦。后忽染患暴亡。時在盛夏。一無變壞。唯聞香氣。親里敬鑿龕。安堵側近。時時常聞妙香。后經年餘。筋肉都盡。唯舌形顏色。與常人不異。或有疑駭之者。乃火燒不變。斧斫無損。遠近見聞。信倍恒百。

秦州權氏女。常誦法華。死後十餘年。其家將欲改葬。見其骨肉。銷散略盡。唯舌如生。

左肅機鶴義起。有一突厥侍女。素不識文。于麟德年中病死。經夜。見一梵僧。突厥求哀。僧以錫杖扣其頂。教誦法華經一部。言作梵音。比明乃穌。自陳其事。家人不信。告義起。起試之。突厥便誦經如流。即請西域梵僧來。聽侍女所誦之經。自首至尾。言音通正。一字不遺。時以奏聞。上云。冥道如此。豈得不信。當時朝臣。無不知者。

釋萬相。俗姓杜氏。雍州萬年人也。幼枝塵澤。遍師名德。戒珠朗徹。學海沖深。諷誦法華。兼敷義理。凡講十餘遍。而福慧是資。慈柔宅性。工誨誘。巧方便。頃以興善佛殿。忽屬災焚。輪奐再成。相有其力。又于殿之北面。造鐫石法華一部。莊嚴偉麗。頗稱奇絕焉。曾於檐下誦經。忽有白雉。馴伏左右。以手取之。初不驚擾。隨相來去。向餘十日。又于房后木。見

【現代漢語翻譯】現代漢語譯本：住在玄都觀。後來忽然發心，誦讀《法華經》，每天堅持一遍，私下裡供奉佛像，每天六時禮拜懺悔。經常被道士們嫉妒。因此即使還俗也更加精進地諷誦《法華經》。後來忽然染病暴亡。當時正值盛夏，屍體卻沒有絲毫腐壞，只是聞到香味。親戚們恭敬地鑿龕，將她安葬在旁邊。時常能聞到美妙的香氣。過了一年多，肌肉都腐爛完了，只有舌頭的形狀和顏色，與常人沒有區別。有人懷疑驚怪這件事，就用火燒，燒不壞；用斧子砍，也砍不壞。遠近的人見聞此事，相信的人比比皆是。秦州權氏的女子，經常誦讀《法華經》。死後十多年，她的家人打算改葬。發現她的骨肉，已經消散得差不多了，只有舌頭像活著一樣。左肅機鶴義起，有一個突厥侍女，向來不識字。在麟德年間病死。經過一夜，看見一個梵僧。突厥侍女向梵僧哀求。梵僧用錫杖敲她的頭頂，教她誦讀一部《法華經》，說是用梵音。等到天亮就甦醒了。自己陳述這件事，家人不相信。告訴了義起。義起試探她，突厥侍女便能流利地誦讀經文。就請來西域的梵僧，聽侍女所誦讀的經文。從頭到尾，發音都正確，一個字都沒有遺漏。當時將此事上奏朝廷。皇上說：『陰間的道理是這樣的，怎麼能不相信呢？』當時朝中的大臣，沒有不知道這件事的。釋萬相（Shi Wanxiang），俗姓杜（Du），是雍州萬年人。從小就廣泛地學習，拜訪名師。戒律清凈，學識淵博。諷誦《法華經》，兼講經文的義理。總共講了十多遍，用福德和智慧來幫助自己。性格慈悲柔和，擅長教誨誘導，善於使用方便法門。不久，興善寺的佛殿，忽然遭遇火災焚燬。重新建造佛殿，萬相出了很大的力氣。又在佛殿的北面，建造了鐫刻石頭的《法華經》一部。莊嚴華麗，非常奇特。

【English Translation】 English version: She lived in Xuandu Temple. Later, she suddenly had the aspiration to recite the 'Lotus Sutra', doing so once every day. She privately enshrined Buddha statues and performed repentance rituals six times a day. She was often envied by the Taoists. Because of this, even after returning to secular life, she recited the 'Lotus Sutra' even more diligently. Later, she suddenly fell ill and died suddenly. It was midsummer at the time, but her body showed no signs of decay, only a fragrance was smelled. Her relatives respectfully carved a niche and buried her nearby. A wonderful fragrance was often smelled. After more than a year, her muscles had completely decayed, but the shape and color of her tongue were no different from ordinary people. Some people were suspicious and amazed by this, so they tried to burn it with fire, but it would not burn; they tried to chop it with an axe, but it would not be damaged. People far and near who saw and heard of this event believed it all the more. The daughter of the Quan family of Qinzhou, often recited the 'Lotus Sutra'. More than ten years after her death, her family planned to rebury her. They found that her flesh and bones had almost completely decayed, but her tongue was like that of a living person. Zuo Suji He Yiqi had a Turkic maidservant who was illiterate. She died of illness in the Linde era. One night, she saw a Brahmin monk. The Turkic maidservant begged the monk for help. The monk tapped her head with his staff and taught her to recite a complete 'Lotus Sutra', saying it should be done in the Brahmi language. By dawn, she had revived. She recounted the event herself, but her family did not believe her. They told Yiqi. Yiqi tested her, and the Turkic maidservant was able to recite the sutra fluently. They invited a Brahmin monk from the Western Regions to listen to the sutra recited by the maidservant. From beginning to end, the pronunciation was correct, and not a single word was missed. At that time, this matter was reported to the court. The emperor said, 'The principles of the underworld are like this, how can we not believe it?' At that time, none of the court officials were unaware of this event. Shi Wanxiang (釋萬相), whose secular surname was Du (杜), was a native of Wannian in Yongzhou. From a young age, he studied widely and visited famous teachers. His precepts were pure, and his knowledge was profound. He recited the 'Lotus Sutra' and also lectured on the meaning of the sutra. He lectured on it more than ten times, using merit and wisdom to help himself. He was compassionate and gentle in nature, skilled in teaching and guiding, and adept at using expedient means. Soon after, the Buddha Hall of Xingshan Temple was suddenly destroyed by fire. Wanxiang made great efforts to rebuild the Buddha Hall. He also built a stone-carved 'Lotus Sutra' on the north side of the hall. It was solemn and magnificent, and quite extraordinary.

金銅龕像。無何而至。青雀一雙。兩邊侍立。相收得像。鳥忽飛去。或爐中火炭。自然而出。或床后薦間。異香頻發。又于中夜靜坐。忽然似夢。見西北天中明星千許。久觀變為寶塔。高廣嚴飾。望之無際。又見東北七星。大逾尋仞。瞻睹未已。遂見七佛從星中出。金儀端粹。朗照赫然。相恒愿見七佛及多寶佛塔。夢中悲喜交襟。禮拜讚歎。少選之間。倏焉而滅。其所誦凡四千余遍。將終之際。令門人雅勝等。稱普賢菩薩名。俄自云。普賢菩薩來。右脅而卒于興善寺。春秋七十四。

又揚州棲靈寺僧道藝。常誦此經。每至現寶塔品。空中彈指數十下。自此後精誦倍常。

釋智藏。俗姓費氏。本夏州人也。少出家。住大興善寺。每誦法華。聲辯清徹。令人樂聞。其誦多以千遍為眼。嘗損心吐血經數日。寺僧季謨。告藏曰。傳聞。損心。用小便和麵作漿。服之即差。藏云。誓于千遍之內。不以穢物熏經。此雖為藥。終乖宿志。藏乃掃灑庭除。捧經置案。燒香旋繞。禮拜祈誠。爾夜忽如睡夢。見一梵僧。與藏取水。和麵作漿。授之令服。藏飲之未半。欻然即悟。乃心力倍常。還尊舊貫。貞觀九年。嘗有夏州僧石法師。聞藏誦經。奉蘇三斤。以充供養。藏盛以一器。初日。以銅匙。取中心桃許。明日更取。乃見舊

【現代漢語翻譯】現代漢語譯本：金色的銅龕像不知從何而來，一對青雀在兩旁侍立。剛把像收好，鳥兒忽然飛走了。有時爐中的火炭，會自然地冒出來。有時床后的墊子間，會散發出奇異的香味。又在半夜時分，忽然像做夢一樣，看見西北方的天空中出現數千顆明星。長久地觀看，明星變為一座寶塔，高大寬廣，莊嚴華麗，望不到邊際。又看見東北方的七星，大到八尺以上。還沒看完，就看見七佛從星中出現，金色的儀容端莊純粹，光芒照耀，非常明亮。他一直希望見到七佛以及多寶佛塔。夢中悲喜交加，禮拜讚歎。一會兒的功夫，寶塔和佛像就突然消失了。他誦《法華經》總共有四千多遍。臨終的時候，讓門人雅勝等人稱念普賢菩薩（Samantabhadra）的名號。不久，他自己說：『普賢菩薩來了。』然後向右側臥著在興善寺去世，享年七十四歲。

又，揚州棲靈寺的僧人道藝，經常誦讀《法華經》。每次讀到《現寶塔品》時，空中就會發出數十下彈指的聲音。從此以後，他更加精進地誦讀《法華經》。

釋智藏，俗姓費，是夏州人。年輕時出家，住在興善寺。每次誦讀《法華經》，聲音洪亮清晰，讓人喜歡聽。他誦經通常以千遍為一個段落。曾經因為傷了心而吐血好幾天。寺里的僧人季謨告訴智藏說：『聽說，傷了心，用小便和麵做成麵糊，服下就能好。』智藏說：『我發誓在誦滿千遍之前，不讓污穢之物薰染經書。這雖然是藥，但終究違背了我之前的誓願。』於是智藏打掃乾淨庭院，把經書放在桌子上，燒香繞行，禮拜祈禱。當天晚上，他忽然像在睡夢中一樣，看見一位梵僧，幫智藏取水，和麵做成麵糊，遞給他讓他服下。智藏喝了還沒喝到一半，突然就清醒了，於是心力倍增，恢復了原來的狀態。貞觀九年，曾經有夏州的僧人石法師，聽到智藏誦經，供奉了三斤酥油，用來供養。智藏用一個器皿盛放酥油。第一天，用銅勺從中間取出一小塊，第二天再取，卻發現酥油恢復如初。

【English Translation】 English version: A golden bronze shrine image arrived from nowhere. A pair of azure birds stood on either side, attending it. As soon as the image was collected, the birds suddenly flew away. Sometimes, embers from the stove would appear spontaneously. Other times, a strange fragrance would frequently emanate from the bedding behind the bed. Furthermore, in the middle of the night, it would suddenly seem like a dream, seeing thousands of bright stars in the northwestern sky. After observing for a long time, the stars transformed into a jeweled pagoda, tall, wide, and adorned magnificently, stretching endlessly. He also saw the seven stars in the northeast, larger than eight feet. Before he finished gazing, he saw seven Buddhas emerge from the stars, their golden forms dignified and pure, their radiance shining brightly. He constantly wished to see the Seven Buddhas and the Stupa of Many Jewels (Prabhutaratna). In the dream, he was filled with both sorrow and joy, prostrating and praising. After a short while, they vanished suddenly. He had recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) over four thousand times. As he was nearing his end, he instructed his disciples, Yasheng and others, to chant the name of Samantabhadra Bodhisattva (普賢菩薩). Soon after, he himself said, 'Samantabhadra Bodhisattva is coming.' Then, he passed away lying on his right side at Xing Shan Temple, at the age of seventy-four.

Moreover, the monk Dao Yi of Qiling Temple in Yangzhou often recited this sutra. Every time he reached the 'Apparition of the Jeweled Stupa' chapter, the sound of finger-snapping would be heard dozens of times in the air. From then on, he recited the sutra with even greater diligence.

The monk Zhi Zang, whose lay surname was Fei, was originally from Xia Prefecture. He became a monk at a young age and resided at Daxing Shan Temple. Every time he recited the Lotus Sutra, his voice was clear and resonant, pleasing to the ear. He usually recited it in cycles of a thousand times. Once, he damaged his heart and vomited blood for several days. The monk Ji Mo of the temple told Zhi Zang, 'I have heard that if you damage your heart, you can mix urine with flour to make a paste and take it to recover.' Zhi Zang said, 'I have vowed not to defile the sutra with impure things before completing a thousand recitations. Although this is medicine, it would ultimately violate my previous vow.' Therefore, Zhi Zang cleaned the courtyard, placed the sutra on the table, burned incense, circumambulated, and prostrated in prayer. That night, he suddenly saw in a dream a Brahman monk who fetched water for Zhi Zang, mixed it with flour to make a paste, and handed it to him to take. Zhi Zang drank less than half of it when he suddenly awoke, and his heart strength doubled, returning to its original state. In the ninth year of the Zhenguan era, a monk named Shi, a Dharma master from Xia Prefecture, heard Zhi Zang reciting the sutra and offered three catties of ghee as an offering. Zhi Zang stored it in a container. On the first day, he took a small piece from the center with a copper spoon. When he took it again the next day, he found that the ghee had returned to its original amount.

處。融蘇凝滿。即復飲之。於是。從夏至秋。日取如故。藏私心慶悅。始悟醍醐。自出到八月。分此舊蘇。與同寺僧。靈卿音禪師為響說之。又每聞異香。及彈指之響。屢為幽人。喚之令起。而前後所誦。一萬餘遍。但以戒足少虧。不獲深悟。識者恨之。年八十有八。終於凈影寺焉。儀鳳三年十一月二十三日也。

釋弘照。俗姓尚。官雍州。高陵縣人也。祖父並世載芳猷。薄居微官。母張氏。簪纓茂族。特懷深信。照稚歲。殊姿天然雅器。口不茹薰穢。目不留玩好。塵秕在家。耽愛出俗。年二十。投成律師機禪師。而剃落焉。二德學行。著聞京邑。上首默鑒良材。欣然順許。於是。即誦法華。數月便度。而性務幽簡。不悅囂煩。其後。遂卜宅終南。于折谷避世堡。依巖枕石。誓誦千遍。既而貞情霜皓。妙韻風暢。頻感冥祇潛來翼衛。或公私艱虞道俗纏綆。即有大蟲鳴吼。略為常候。又忽降深雪。面唯升許。二十餘日食之不盡。但以久居此地。聞見遂多。供施殷繁。傷皮害髓。乃與友人履信。移住鄠縣西南之寒山。更修前業。路極險阻。經途百餘里。又屬咸亨不稔。素無儲積。往往有人擔齊食來送。爾後尋訪。莫知蹤緒。時二德及一居士。並結草菴。星居自榮。照忽見一蛇長百尺。斑文五色。頭高丈餘。直來庵所

【現代漢語翻譯】現代漢語譯本：他將融化的酥油凝結成塊，然後喝下去。就這樣，從夏至到秋天，每天都像往常一樣取用。他暗自高興，開始領悟到醍醐的真諦。自從離開（寺院）到八月，他將這些舊酥油分給同寺的僧人，靈卿音禪師為他詳細解說。而且每次聽到奇異的香味和彈指的聲音，總是被隱居的人叫醒。前後誦讀了一萬多遍《法華經》。但因為戒律方面有所虧欠，未能獲得深刻的領悟，知情者為此感到遺憾。他八十八歲時，在凈影寺圓寂，時間是儀鳳三年十一月二十三日。

釋弘照（Shi Hongzhao），俗姓尚（Shang），是雍州（Yongzhou）高陵縣（Gaoling Xian）人。他的祖父輩世代都有美好的名聲，雖然只擔任過一些小官職。他的母親張氏（Zhang Shi）出身于顯赫的家族，特別具有虔誠的信仰。弘照從小就具有非凡的姿態和高雅的品格，口不吃葷腥污穢之物，眼睛不留戀玩樂之物。他認為世俗的事務如同塵土秕糠，一心向往出家。二十歲時，他投奔成律師機禪師（Cheng Lvshi Ji Chanshi）剃度出家。他的德行和學識在京城一帶廣為人知。成律師慧眼識才，欣然答應了他的請求。於是，弘照開始誦讀《法華經》，幾個月就背誦下來了。但他天性喜歡幽靜簡樸，不喜歡喧囂煩雜。之後，他便在終南山（Zhongnan Shan）選擇住所，在折谷（Zhegu）的避世堡（Bishi Bao）隱居，以巖石為枕。他發誓要誦讀一千遍《法華經》。不久之後，他的貞潔之心如同霜雪般純潔，美妙的誦經聲如同風一樣傳播。他經常感到有冥冥之中的神祇前來守護。有時，當官府或百姓遇到困難或糾紛時，就會有大蟲鳴叫，這幾乎成了常有的現象。又忽然降下厚厚的積雪，只有一升左右，二十多天也吃不完。但因為長期居住在這裡，見聞的事情多了，供養也變得頻繁，這損害了他的身心。於是，他和朋友履信（Lvxin）一起搬到鄠縣（Huxian）西南的寒山（Hanshan），繼續之前的修行。道路極其險阻，經過一百多里路。又趕上咸亨年間收成不好，他平時也沒有積蓄，經常有人挑著食物來送給他。之後再去尋找，卻不知道他們的軌跡。當時，二德（Erde）和一位居士（Jushi）一起結草菴居住，各自過著清凈的生活。弘照忽然看見一條長百尺，斑紋五色的蛇，頭高一丈多，直接向草菴而來。

【English Translation】 English version: He would melt the solidified butter into lumps and then drink it. Thus, from the summer solstice to autumn, he took it daily as usual. He secretly rejoiced and began to understand the true meaning of '醍醐' (tíhú, clarified butter, metaphorically, the highest truth). Since leaving (the temple) until August, he distributed this old butter to the monks in the same temple, and Zen Master Lingqingyin (靈卿音禪師, Língqīng Yīn Chánshī) explained it to him in detail. Moreover, every time he heard a strange fragrance and the sound of snapping fingers, he was always awakened by hermits. He recited the '法華經' (Fǎhuá Jīng, Lotus Sutra) more than ten thousand times in total. However, because of some deficiencies in his adherence to the precepts, he failed to attain profound enlightenment, which those who knew him regretted. He passed away at Jingying Temple (凈影寺, Jìngyǐng Sì) at the age of eighty-eight, on the twenty-third day of the eleventh month of the third year of Yifeng (儀鳳, Yífèng, an era name).

釋弘照 (Shì Hóngzhào), whose secular surname was 尚 (Shàng), was a native of Gaoling County (高陵縣, Gāolíng Xiàn) in Yongzhou (雍州, Yōngzhōu). His ancestors had a good reputation for generations, although they only held minor official positions. His mother, Zhang Shi (張氏, Zhāng Shì), came from a prominent family and had particularly devout faith. From a young age, Hongzhao possessed extraordinary appearance and elegant character, his mouth did not consume unclean or impure food, and his eyes did not linger on objects of amusement. He regarded worldly affairs as dust and chaff, and yearned to leave home. At the age of twenty, he went to Lawyer Cheng Ji Chanshi (成律師機禪師, Chéng Lǜshī Jī Chánshī) to be tonsured and become a monk. His virtue and learning were widely known in the capital area. Lawyer Cheng recognized his talent and readily agreed to his request. Thereupon, Hongzhao began to recite the '法華經' (Fǎhuá Jīng, Lotus Sutra), and memorized it in a few months. However, he was naturally fond of quiet simplicity and disliked noise and煩擾. Later, he chose a residence in Zhongnan Mountain (終南山, Zhōngnán Shān), and lived in seclusion in Bishe Fort (避世堡, Bìshì Bǎo) in Zhegu (折谷, Zhé Gǔ), using rocks as pillows. He vowed to recite the '法華經' (Fǎhuá Jīng, Lotus Sutra) a thousand times. Soon after, his chastity was as pure as frost and snow, and the beautiful sound of his chanting spread like the wind. He often felt that there were unseen deities coming to protect him. Sometimes, when officials or common people encountered difficulties or disputes, a large insect would roar, which became almost a common occurrence. Suddenly, a thick snow fell, only about a '升' (shēng, a unit of volume), but it lasted for more than twenty days. However, because he had lived here for a long time, he saw and heard more things, and the offerings became frequent, which damaged his body and mind. Therefore, he and his friend Lvxin (履信, Lǚxìn) moved to Hanshan (寒山, Hánshān) in the southwest of Huxian (鄠縣, Hùxiàn) to continue their previous practice. The road was extremely dangerous, passing through more than a hundred '里' (lǐ, a unit of distance). It was also during the years of Xianheng (咸亨, Xiánhēng, an era name) when the harvest was poor, and he usually had no savings, so people often came to send him food. Later, when they went to look for them, they did not know their whereabouts. At that time, Erde (二德, Èr dé) and a Jushi (居士, Jūshì, a lay Buddhist) built a thatched hut together and lived their own pure lives. Suddenly, Hongzhao saw a snake that was a hundred '尺' (chǐ, a unit of length) long, with colorful patterns, and its head was more than a '丈' (zhàng, a unit of length) high, coming straight to the thatched hut.

。低身俯聽。照初驚惶戰慄。不敢視之。閉目清誦。聲辭屢輟。漸以理革情。稍得流澤。於是。起大悲心。發深重愿。合掌流淚。抗音終部。蛇少選而退。自爾頻來不息。照雖頗知無害。然惡其腥臭。懼其形狀。初以杖約。隨手即去。后令居士驅之。其乃以繩纏頸。引致深業。繫於大樹。至夜。照信及居士。夢一女人。掩淚泣而前曰。弟子。是此山神女。性樂聞法。數以穢形。干突法眾。今被驅系。辭師遠去。不復聞誦大乘。以此為恨。照等各自驚覺。遽相徴問。所夢既同。疑其致死。即執炬往看。果有期事。居士號泣投地。披誠懺謝。就其尸所。共為誦經。又欲設千僧齋。乃于庵側。獲銀數餅。下山饌會。恰然周足。嘗行至一村。有貧女劉氏。請留供養。照愍之而止。於七日中。罄其所有。照便欲去。信女慇勤復留。更無資貨。遂剪頭髮。以置齊食。更經七日。照復欲去。貧女悲泣固留。因復停止。女賣發之直。用之已盡。憂根通宵。莫知出處。忽以手摩頭。覺發生如故。驚喜踴躍。即便更剪。復經七日。還長如前。凡經三剪。照以淹留既久。煩損殊深。執持衣缽。決不肯住。女乃頂禮具陳雲。師自有[米*(升-┬+下)]。照等聞此。噎不得言。悼責微軀當斯厚意。永淳之前。復往同州素絲山。依常綜習。忽無

【現代漢語翻譯】他彎下身子，仔細聆聽。照初（法號）起初驚慌戰慄，不敢直視，閉上眼睛，清晰地誦讀經文。聲音和語句屢次中斷，漸漸地用佛理戰勝了恐懼，稍微感到平靜。於是，生起大悲心，發出深重的誓願，合起手掌，流著眼淚，高聲誦完整部經文。蛇稍微過了一會兒就退去了。從那以後，蛇經常來，從不間斷。照初雖然知道蛇沒有惡意，但厭惡它的腥臭味，害怕它的形狀。起初用棍子驅趕，蛇立刻就走了。後來讓居士驅趕它，居士竟然用繩子纏住蛇的脖子，把它拉到深山裡，拴在一棵大樹上。到了晚上，照初和居士都做了一個夢，夢見一個女人，掩面哭泣著走上前來說：『弟子是這座山的山神，喜歡聽佛法，多次以醜陋的形體，冒犯了各位法師。現在被驅趕和捆綁，要遠離師父了，不能再聽誦大乘佛法，因此感到遺憾。』照初等人各自驚醒，急忙互相詢問，發現做的夢都一樣，懷疑蛇已經死了。立刻拿著火把去看，果然發生了這樣的事。居士號啕大哭，跪倒在地，坦誠地懺悔謝罪。在蛇的屍體旁，一起為它誦經。又想設千僧齋（供養一千個僧人的齋飯），於是在庵的旁邊，發現了好幾塊銀子，下山置辦齋飯，恰好足夠。曾經走到一個村莊，有個貧窮的女子姓劉，請求照初留下接受供養。照初憐憫她，就留了下來。在七天之中，女子用盡了她所有的東西來供養。照初便要離開，信女慇勤地再次挽留，但實在沒有更多的財物了，於是剪下自己的頭髮，用來置辦齋飯。又過了七天，照初又要離開，貧女悲傷地哭泣著，堅決挽留，因此又停留了下來。女子賣頭髮的錢已經用完了，整夜憂愁，不知道該怎麼辦。忽然用手摸頭，覺得頭髮又長出來了，像原來一樣。驚喜地跳躍起來，立刻又剪了下來。又過了七天，頭髮又長回了原來的樣子。總共剪了三次。照初因為停留太久，感到非常疲憊，拿著衣缽，堅決不肯再住下去。女子於是頂禮膜拜，詳細地說：『師父您自己有[米(升-┬+下)]（糧食）。』照初等人聽到這些，哽咽得說不出話來，感嘆責備自己微薄的身軀，承受了如此深厚的恩情。在永淳年間之前，又前往同州素絲山，按照慣例修行。忽然沒有了現代漢語譯本。他彎下身子，仔細聆聽。照初（法號）起初驚慌戰慄，不敢直視，閉上眼睛，清晰地誦讀經文。聲音和語句屢次中斷，漸漸地用佛理戰勝了恐懼，稍微感到平靜。於是，生起大悲心，發出深重的誓願，合起手掌，流著眼淚，高聲誦完整部經文。蛇稍微過了一會兒就退去了。從那以後，蛇經常來，從不間斷。照初雖然知道蛇沒有惡意，但厭惡它的腥臭味，害怕它的形狀。起初用棍子驅趕，蛇立刻就走了。後來讓居士驅趕它，居士竟然用繩子纏住蛇的脖子，把它拉到深山裡，拴在一棵大樹上。到了晚上，照初和居士都做了一個夢，夢見一個女人，掩面哭泣著走上前來說：『弟子是這座山的山神，喜歡聽佛法，多次以醜陋的形體，冒犯了各位法師。現在被驅趕和捆綁，要遠離師父了，不能再聽誦大乘佛法，因此感到遺憾。』照初等人各自驚醒，急忙互相詢問，發現做的夢都一樣，懷疑蛇已經死了。立刻拿著火把去看，果然發生了這樣的事。居士號啕大哭，跪倒在地，坦誠地懺悔謝罪。在蛇的屍體旁，一起為它誦經。又想設千僧齋（供養一千個僧人的齋飯），於是在庵的旁邊，發現了好幾塊銀子，下山置辦齋飯，恰好足夠。曾經走到一個村莊，有個貧窮的女子姓劉，請求照初留下接受供養。照初憐憫她，就留了下來。在七天之中，女子用盡了她所有的東西來供養。照初便要離開，信女慇勤地再次挽留，但實在沒有更多的財物了，於是剪下自己的頭髮，用來置辦齋飯。又過了七天，照初又要離開，貧女悲傷地哭泣著，堅決挽留，因此又停留了下來。女子賣頭髮的錢已經用完了，整夜憂愁，不知道該怎麼辦。忽然用手摸頭，覺得頭髮又長出來了，像原來一樣。驚喜地跳躍起來，立刻又剪了下來。又過了七天，頭髮又長回了原來的樣子。總共剪了三次。照初因為停留太久，感到非常疲憊，拿著衣缽，堅決不肯再住下去。女子於是頂禮膜拜，詳細地說：『師父您自己有[米(升-┬+下)]（糧食）。』照初等人聽到這些，哽咽得說不出話來，感嘆責備自己微薄的身軀，承受了如此深厚的恩情。在永淳年間之前，又前往同州素絲山，按照慣例修行。忽然沒有了

【English Translation】 He lowered his body and listened attentively. At first, Zhao Chu (Dharma name) was terrified and trembling, not daring to look at it. He closed his eyes and recited the scriptures clearly. His voice and words were interrupted repeatedly, but gradually he overcame his fear with Buddhist principles and felt a little calmer. Then, he developed great compassion and made profound vows. He put his palms together, shed tears, and loudly recited the entire scripture. The snake retreated after a while. From then on, the snake came frequently and without interruption. Although Zhao Chu knew that the snake had no malicious intent, he disliked its fishy smell and feared its shape. At first, he drove it away with a stick, and the snake would leave immediately. Later, he asked a layperson to drive it away. The layperson actually wrapped a rope around the snake's neck, dragged it into the deep mountains, and tied it to a large tree. That night, both Zhao Chu and the layperson had a dream in which they saw a woman, covering her face and weeping as she came forward and said, 'This disciple is the mountain spirit of this mountain, and she likes to listen to the Dharma. She has repeatedly offended you Dharma masters with her ugly form. Now she has been driven away and bound, and she must leave the master and can no longer listen to the recitation of the Mahayana Dharma, and therefore she feels regret.' Zhao Chu and the others woke up in surprise and hurriedly asked each other, and found that they had the same dream. They suspected that the snake was dead. They immediately took torches to see, and indeed such a thing had happened. The layperson wailed loudly, knelt on the ground, and sincerely repented and apologized. Beside the snake's corpse, they recited scriptures together for it. They also wanted to hold a thousand-monk feast (offering food to a thousand monks), so they found several pieces of silver next to the hermitage, went down the mountain to prepare the feast, which was just enough. Once, they went to a village where a poor woman named Liu asked Zhao Chu to stay and accept offerings. Zhao Chu took pity on her and stayed. In seven days, the woman used up all her possessions to make offerings. Zhao Chu was about to leave, but the faithful woman earnestly begged him to stay again, but she really had no more possessions, so she cut off her hair to prepare the feast. After another seven days, Zhao Chu was about to leave again, and the poor woman cried sadly and insisted on him staying, so he stayed again. The money from selling the woman's hair had been used up, and she was worried all night, not knowing what to do. Suddenly, she touched her head and felt that her hair had grown back, just like before. She jumped up with joy and immediately cut it off again. After another seven days, her hair grew back to its original state. She cut it three times in total. Zhao Chu felt very tired because he had stayed for too long, so he took his robes and bowl and resolutely refused to stay any longer. The woman then prostrated and said in detail, 'Master, you have [米(升-┬+下)] (grain) yourself.' Zhao Chu and the others were choked up and could not speak when they heard this, lamenting and blaming their meager bodies for bearing such deep kindness. Before the Yongchun era, he went to Susi Mountain in Tongzhou again and practiced as usual. Suddenly there was no English version. He lowered his body and listened attentively. At first, Zhao Chu (Dharma name) was terrified and trembling, not daring to look at it. He closed his eyes and recited the scriptures clearly. His voice and words were interrupted repeatedly, but gradually he overcame his fear with Buddhist principles and felt a little calmer. Then, he developed great compassion and made profound vows. He put his palms together, shed tears, and loudly recited the entire scripture. The snake retreated after a while. From then on, the snake came frequently and without interruption. Although Zhao Chu knew that the snake had no malicious intent, he disliked its fishy smell and feared its shape. At first, he drove it away with a stick, and the snake would leave immediately. Later, he asked a layperson to drive it away. The layperson actually wrapped a rope around the snake's neck, dragged it into the deep mountains, and tied it to a large tree. That night, both Zhao Chu and the layperson had a dream in which they saw a woman, covering her face and weeping as she came forward and said, 'This disciple is the mountain spirit of this mountain, and she likes to listen to the Dharma. She has repeatedly offended you Dharma masters with her ugly form. Now she has been driven away and bound, and she must leave the master and can no longer listen to the recitation of the Mahayana Dharma, and therefore she feels regret.' Zhao Chu and the others woke up in surprise and hurriedly asked each other, and found that they had the same dream. They suspected that the snake was dead. They immediately took torches to see, and indeed such a thing had happened. The layperson wailed loudly, knelt on the ground, and sincerely repented and apologized. Beside the snake's corpse, they recited scriptures together for it. They also wanted to hold a thousand-monk feast (offering food to a thousand monks), so they found several pieces of silver next to the hermitage, went down the mountain to prepare the feast, which was just enough. Once, they went to a village where a poor woman named Liu asked Zhao Chu to stay and accept offerings. Zhao Chu took pity on her and stayed. In seven days, the woman used up all her possessions to make offerings. Zhao Chu was about to leave, but the faithful woman earnestly begged him to stay again, but she really had no more possessions, so she cut off her hair to prepare the feast. After another seven days, Zhao Chu was about to leave again, and the poor woman cried sadly and insisted on him staying, so he stayed again. The money from selling the woman's hair had been used up, and she was worried all night, not knowing what to do. Suddenly, she touched her head and felt that her hair had grown back, just like before. She jumped up with joy and immediately cut it off again. After another seven days, her hair grew back to its original state. She cut it three times in total. Zhao Chu felt very tired because he had stayed for too long, so he took his robes and bowl and resolutely refused to stay any longer. The woman then prostrated and said in detail, 'Master, you have [米(升-┬+下)] (grain) yourself.' Zhao Chu and the others were choked up and could not speak when they heard this, lamenting and blaming their meager bodies for bearing such deep kindness. Before the Yongchun era, he went to Susi Mountain in Tongzhou again and practiced as usual. Suddenly there was no

疾終於山舍。故甘泉寺四輩。聚火燒之。唯舌不燃。紅赤如本。時韓城縣慶善寺寺主。或因等行頗流俗。不信有之。乃與合寺僧徒士俗五百。柴炭數車。更燒十遍形色儼然。方皆悔伏。其舌。盛以香函。流傳供養。

履信。不知何人。操業高潔。略與照同。莫逆至交。亟積寒暑。照既淪化。慨恨莫追。遂振策徂南。增修禪觀(云云)。

比丘尼。失其名。住蘇州混山縣界。少小入道。常誦法華經。每日兩遍。二十餘載。比尼容貌妍詳。見者思戀。至永昌元年。縣錄事姓朱。遂起噁心。橫加非望。尼雅志貞確。意不從之。朱乃惱亂寺眾。破損常住。尼等不知何計得免斯苦。持經尼云。此法華經。何無靈驗。即著凈衣。入佛殿。燒香發願。其後。錄事假託別由。而來寄宿。心懷異意。方欲向尼房去。少選之間。忽覺半體痠疼。男根遂落。遍身流汗。即發癩瘡。眉毛鬢鬚。一時俱墮。錄事悲悔百方。竟不痊損。晉蜀石室山釋法緒宋江陵釋僧隱宋京師潤心寺釋道榮宋高昌釋僧遵宋廬山釋慧慶宋京師道場寺釋法莊宋京師彭城寺釋僧覆宋京師枳園寺釋法匱齊京師靈鷲寺釋僧審齊武昌樊山釋法悟齊京師后崗釋僧候齊京師普弘寺釋慧溫梁鐘山延賢寺釋慧勝隋東都翻經館釋彥琮(常誦梵本)隋京師凈影寺釋慧遠魏太山丹嶺寺

【現代漢語翻譯】現代漢語譯本疾終於山舍。故甘泉寺的四眾弟子，聚集起來焚燒他的遺體。唯獨舌頭沒有燒燬，紅潤如初。當時韓城縣慶善寺的住持，或許因為日常行為頗為流俗，不相信有這種事。於是與全寺僧徒和百姓五百人，用幾車柴炭，再次焚燒了十遍，舌頭的形狀顏色依然如故。眾人才都後悔信服。這舌頭，被盛放在香木盒中，流傳供養。

履信，不知道是什麼人，操守高尚純潔，大略與照法師相同，是極好的朋友。長久以來，情誼深厚。照法師圓寂后，他慨嘆遺憾無法追回。於是動身前往南方，增修禪觀（此處省略具體內容）。

有位比丘尼，已經失傳了她的名字，住在蘇州混山縣境內。從小就出家修行，經常誦讀《法華經》，每天兩遍，已經有二十多年了。這位比丘尼容貌美麗端莊，見到她的人都會心生愛慕。到了永昌元年，縣裡的錄事姓朱，就起了邪惡的念頭，橫加非分之想。比丘尼一向志向堅定，不肯順從他。朱於是惱怒騷擾寺里的僧眾，破壞寺院的常住財產。比丘尼等人不知道用什麼辦法才能免除這種痛苦。持經的比丘尼說：『這部《法華經》，怎麼沒有靈驗呢？』於是穿上乾淨的衣服，進入佛殿，燒香發願。之後，錄事假託其他理由，前來寺院寄宿，心懷不軌。正要前往比丘尼的房間時，忽然覺得半邊身體痠痛，男根隨即掉落，全身流汗，隨即生出癩瘡，眉毛鬢鬚，一時全部脫落。錄事悲傷後悔，想盡辦法，最終也沒有痊癒。晉代的蜀地石室山的釋法緒，宋代的江陵的釋僧隱，宋代京師潤心寺的釋道榮，宋代高昌的釋僧遵，宋代廬山的釋慧慶，宋代京師道場寺的釋法莊，宋代京師彭城寺的釋僧覆，宋代京師枳園寺的釋法匱，齊代的京師靈鷲寺的釋僧審，齊代的武昌樊山的釋法悟，齊代的京師后崗的釋僧候，齊代的京師普弘寺的釋慧溫，梁代的鐘山延賢寺的釋慧勝，隋代的東都翻經館的釋彥琮（常誦梵本），隋代的京師凈影寺的釋慧遠，魏代的太山丹嶺寺

【English Translation】 English version He passed away at a mountain hermitage. Therefore, the fourfold assembly of Ganquan Temple gathered to cremate him. Only his tongue did not burn, remaining red as before. At that time, the abbot of Qingshan Temple in Hancheng County, perhaps due to his rather worldly conduct, did not believe this could happen. So, together with five hundred monks, laypeople, and officials from the entire temple, they used several carts of firewood and charcoal to burn it ten more times, but the shape and color of the tongue remained the same. Only then did they all repent and submit. The tongue was placed in a fragrant box and circulated for veneration.

Lvxin (name of a person, unknown meaning), it is not known who he was, but his conduct was noble and pure, roughly similar to that of Zhao (referring to the deceased monk mentioned earlier). They were the closest of friends. For a long time, their friendship was deep. After Zhao passed away, he lamented and regretted that he could not bring him back. So, he set off to the south to further cultivate Chan practice (details omitted).

There was a Bhikkhuni (Buddhist nun), whose name has been lost, who lived within the boundaries of Hunshan County in Suzhou. She entered the monastic life at a young age and constantly recited the Lotus Sutra, twice a day, for more than twenty years. The Bhikkhuni's appearance was beautiful and dignified, and those who saw her were filled with admiration. In the first year of Yongchang, a clerk in the county named Zhu, developed an evil intention and made unreasonable demands. The Bhikkhuni, with her firm resolve, refused to comply. Zhu then became angry and harassed the monks and nuns in the temple, damaging the temple's property. The Bhikkhuni and others did not know how to escape this suffering. The Bhikkhuni who recited the sutra said, 'How can this Lotus Sutra not be efficacious?' So, she put on clean clothes, entered the Buddha hall, and burned incense to make a vow. Afterwards, the clerk, under the pretext of another reason, came to the temple to stay overnight, harboring evil intentions. Just as he was about to go to the Bhikkhuni's room, he suddenly felt a sharp pain in half of his body, and his male organ fell off. His whole body was covered in sweat, and then he developed leprosy sores. His eyebrows, sideburns, and beard all fell out at once. The clerk was filled with sorrow and regret, and tried every means, but ultimately did not recover. Shi Faxu (name of a monk) of Shishi Mountain in Shu (present-day Sichuan) during the Jin Dynasty, Shi Sengyin (name of a monk) of Jiangling during the Song Dynasty, Shi Daorong (name of a monk) of Runxin Temple in the capital during the Song Dynasty, Shi Sengzun (name of a monk) of Gaochang during the Song Dynasty, Shi Huiqing (name of a monk) of Mount Lu during the Song Dynasty, Shi Fazhuang (name of a monk) of Daochang Temple in the capital during the Song Dynasty, Shi Sengfu (name of a monk) of Pengcheng Temple in the capital during the Song Dynasty, Shi Fakui (name of a monk) of Zhiyuan Temple in the capital during the Song Dynasty, Shi Sengshen (name of a monk) of Lingjiu Temple in the capital during the Qi Dynasty, Shi Fawu (name of a monk) of Fanshan in Wuchang during the Qi Dynasty, Shi Senghou (name of a monk) of Hougang in the capital during the Qi Dynasty, Shi Huiwen (name of a monk) of Puhong Temple in the capital during the Qi Dynasty, Shi Huisheng (name of a monk) of Yanxian Temple on Zhong Mountain during the Liang Dynasty, Shi Yanzong (name of a monk, constantly recited Sanskrit texts) of the Sutra Translation Hall in the Eastern Capital during the Sui Dynasty, Shi Huiyuan (name of a monk) of Jingying Temple in the capital during the Sui Dynasty, and of Danling Temple on Mount Tai during the Wei Dynasty.

釋僧照隋九江廬山釋大志隋終南山釋普濟隋東都慧日道場釋智果隋懷州柏炎山寺釋曇詢唐京師清禪寺釋慧頤唐京師崇義寺釋慧頵唐天臺山國清寺釋僧明唐偽鄭釋知命唐大原釋慧遠唐驪山津樑寺釋善慧唐京師大莊嚴寺釋善因唐京師清禪寺釋曹□

弘贊法華傳卷第八大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第九

藍谷沙門慧祥撰

轉讀第七外國蘭若比丘齊高宗明皇帝梁中宗元皇帝宋蓋州素寺釋智遠隋魏州刺史崔彥武唐巴州刺史蘇長妾唐蘇州嘉興縣令劉弘仁唐鄭州市辛老唐新羅國沙彌唐并州石壁寺鴿鶵唐洛陽白馬寺釋法眼唐雍州萬年縣劉時

大智度論云。昔有一國中一阿蘭若比丘。大讀摩訶衍。其國王。常解發。令其蹈過。又有一比丘。乃語王言。此摩訶盧。不多讀經。何以大供養如是。王言。我一日。半夜欲見此比丘。即往到其住處。見此比丘在窟中。讀法華經。見一金色光明人。騎白象合掌供養。我來轉回。便滅不現。我即問。大德。以我來故。光明人滅。何也。比丘言。此即遍吉菩薩。自言。若有人讀誦法華經者。我當乘白象來教導之。我誦此經故。遍吉自來。遍吉。即普賢也。

齊高宗明皇帝。諱鸞。字景棲。凝神覺海。思積耆山。灑一雨于

【現代漢語翻譯】釋僧照（Shi Sengzhao），隋朝人，九江廬山人。釋大志（Shi Dazhi），隋朝人，終南山人。釋普濟（Shi Puji），隋朝人，東都慧日道場人。釋智果（Shi Zhiguo），隋朝人，懷州柏炎山寺人。釋曇詢（Shi Tanxun），唐朝人，京師清禪寺人。釋慧頤（Shi Huiyi），唐朝人，京師崇義寺人。釋慧頵（Shi Huiyun），唐朝人，天臺山國清寺人。釋僧明（Shi Sengming），唐朝人，偽鄭人。釋知命（Shi Zhiming），唐朝人，大原人。釋慧遠（Shi Huiyuan），唐朝人，驪山津樑寺人。釋善慧（Shi Shanhui），唐朝人，京師大莊嚴寺人。釋善因（Shi Shanyin），唐朝人，京師清禪寺人。釋曹□（Shi Cao□）。

《弘贊法華傳》卷第八大正藏第 51 冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第九

藍谷沙門慧祥（Huixiang）撰

轉讀第七：外國蘭若比丘、齊高宗明皇帝、梁中宗元皇帝、宋蓋州素寺釋智遠（Shi Zhiyuan）、隋魏州刺史崔彥武（Cui Yanwu）、唐巴州刺史蘇長妾、唐蘇州嘉興縣令劉弘仁（Liu Hongren）、唐鄭州市辛老、新羅國沙彌、唐并州石壁寺鴿鶵、唐洛陽白馬寺釋法眼（Shi Fayan）、唐雍州萬年縣劉時。

《大智度論》云：『昔有一國中一阿蘭若比丘，大讀摩訶衍（Mahayana，大乘）。其國王常解發，令其蹈過。又有一比丘，乃語王言：『此摩訶盧，不多讀經，何以大供養如是？』王言：『我一日半夜欲見此比丘，即往到其住處，見此比丘在窟中，讀《法華經》。見一金色光明人，騎白象合掌供養。我來轉回，便滅不現。』我即問：『大德，以我來故，光明人滅，何也？』比丘言：『此即遍吉菩薩（Samantabhadra，普賢菩薩）。自言：若有人讀誦《法華經》者，我當乘白象來教導之。我誦此經故，遍吉自來。』遍吉，即普賢也。

齊高宗明皇帝，諱鸞，字景棲。凝神覺海，思積耆山。灑一雨于

【English Translation】 Shi Sengzhao, of the Sui Dynasty, was from Mount Lu in Jiujiang. Shi Dazhi, of the Sui Dynasty, was from Mount Zhongnan. Shi Puji, of the Sui Dynasty, was from the Huiri Dojo in Dongdu. Shi Zhiguo, of the Sui Dynasty, was from Baiyanshan Temple in Huaizhou. Shi Tanxun, of the Tang Dynasty, was from Qingchan Temple in the capital. Shi Huiyi, of the Tang Dynasty, was from Chongyi Temple in the capital. Shi Huiyun, of the Tang Dynasty, was from Guoqing Temple on Mount Tiantai. Shi Sengming, of the Tang Dynasty, was from the pseudo-Zheng. Shi Zhiming, of the Tang Dynasty, was from Taiyuan. Shi Huiyuan, of the Tang Dynasty, was from Jinliang Temple on Mount Li. Shi Shanhui, of the Tang Dynasty, was from Dazhuangyan Temple in the capital. Shi Shanyin, of the Tang Dynasty, was from Qingchan Temple in the capital. Shi Cao□.

The Eighth Scroll of 'Biographies Praising the Lotus Sutra' Taisho Tripitaka Volume 51, No. 2067, 'Biographies Praising the Lotus Sutra'

The Ninth Scroll of 'Biographies Praising the Lotus Sutra'

Composed by Shramana Huixiang of Lan Valley

Chapter 7 on Recitation: A Bhiksu from a Foreign Aranya, Emperor Ming of the Qi Dynasty, Emperor Yuan of the Liang Dynasty, Shi Zhiyuan of Su Temple in Gaizhou of the Song Dynasty, Cui Yanwu, Prefect of Weizhou in the Sui Dynasty, a concubine of Su Chang, Prefect of Bazhou in the Tang Dynasty, Liu Hongren, Magistrate of Jiaxing County in Suzhou of the Tang Dynasty, Xin Lao of Zhengzhou in the Tang Dynasty, a Shramanera from Silla, Gechu of Shibi Temple in Bingzhou of the Tang Dynasty, Shi Fayan of Baima Temple in Luoyang of the Tang Dynasty, Liu Shi of Wannian County in Yongzhou of the Tang Dynasty.

The 'Mahaprajnaparamita Shastra' says: 'Once upon a time, in a country, there was a Bhiksu in an Aranya who greatly recited the Mahayana (Mahayana, the Great Vehicle). The king often loosened his hair and made him step over it. Another Bhiksu then said to the king: 'This Mahalu does not recite the scriptures much, why is he given such great offerings?' The king said: 'One day, in the middle of the night, I wanted to see this Bhiksu, so I went to his dwelling place and saw this Bhiksu in a cave, reciting the 'Lotus Sutra'. I saw a golden, radiant person riding a white elephant, joining their palms in reverence. When I turned to leave, they vanished and did not appear.' I then asked: 'Great Virtue, why did the radiant person vanish because of my arrival?' The Bhiksu said: 'This is Samantabhadra Bodhisattva (Samantabhadra, Universal Worthy Bodhisattva). He himself said: 'If there is someone who recites the 'Lotus Sutra', I will come riding a white elephant to teach them.' Because I recite this Sutra, Samantabhadra comes himself.' Samantabhadra is Universal Worthy.

Emperor Ming of the Qi Dynasty, personal name Luan, courtesy name Jingqi. Concentrating his spirit in the sea of enlightenment, his thoughts accumulated on Mount Qishan. He sprinkled a rain upon

群曚。潤三枝于庶物。造千金像。寫一切經。持六凈齊。口誦波若。造歸依寺。召集禪僧。常讀法華。亟淹寒暑。

梁中宗元皇帝。諱繹。字世誠。積善餘慶。家傳至德。宿奉勝因。懷深信。造天居天宮二寺。供養千僧。講成實論。學毗曇。于琰師。習分蓍于智上。手書聖僧。並書千佛名。誦藥王咒。又復勤求寶所。頂戴髻珠。轉讀法華。以為恒務。

釋智達。益州素寺僧也。行頗流俗。而善經唄。時誦法華。年二十三。宋元徽三年六月病死。身暖不斂。遂延二日。入息稍還。至三日旦。而能言。自說。始困之時。見兩人皆著黃布褲褶。一人立於戶外。一人徑造床前。曰。上人應去。可下地。達曰。貧道體羸。不堪涉道。此人復曰。可乘輿。而輿至。達既升之。意識恍然。不復見家人屋室。及所乘輿。四望極目。但睹荒野。途逕艱危。示道登躡。二人驅之。不得𠇾息。至一朱門。墻闥甚華。達入至堂下。堂上有一貴人。朱幘專床坐。姿貌嚴達。甚有威容。左右兵衛百許人。皆朱衣柱刀。列直森然。貴人見達。乃斂容正坐。謂曰。出家之人。何置多過。達曰。有識以來。不憶作罪。問曰。誦戒度不。達曰。初受具足之時。實常習誦。比遂廢講。恒事轉輕。故於誦戒。時有虧損。復曰。沙門而不誦戒。此非法

【現代漢語翻譯】現代漢語譯本：

（有人）聚集在一起，像雲霧般聚集。像雨露滋潤萬物一樣，（他們）建造了許多佛像，抄寫了一切佛經，遵守清凈的戒律，口中誦讀《般若經》，建造歸依寺，召集禪僧，經常誦讀《法華經》，不畏寒暑，堅持不懈。

梁中宗元皇帝，名繹，字世誠。他積累善行，留下美德，家風世代相傳。前世種下殊勝的因緣，心中懷有深深的信仰。建造了天居寺和天宮寺兩座寺廟，供養了一千名僧人，講解《成實論》，學習《毗曇》。向琰法師學習，向智上學習占卜。親手書寫聖僧像，並書寫千佛名號，誦持《藥王咒》。又勤奮地尋求寶所，頭頂戴著髻珠，轉讀《法華經》，作為日常的功課。

釋智達，是益州素寺的僧人。他的行為頗為世俗，但擅長經唄。當時他誦讀《法華經》。二十三歲時，在宋元徽三年六月病逝。身體溫暖沒有僵冷，就這樣過了兩天。呼吸漸漸恢復，到第三天早上，就能說話了。他自己說，剛開始生病的時候，看見兩個人，都穿著黃布褲褶。一個人站在門外，一個人直接走到床前，說：『上人應該走了，可以下地了。』智達說：『貧道身體虛弱，不能走遠路。』這個人又說：『可以乘車。』於是車來了。智達上了車，意識恍惚，不再看見家人和房屋，以及所乘的車。四處張望，只能看到荒野。道路艱難危險，有人指引他攀登。兩個人催促他，不得休息。到達一座硃紅色的大門，墻壁和門樓非常華麗。智達進入到大堂下。大堂上有一位貴人，戴著硃紅色的頭巾，坐在專用的床上。姿態容貌莊嚴，很有威嚴。左右有百餘名士兵，都穿著紅色的衣服，手持刀劍，排列整齊。貴人看見智達，就收斂了容貌，端正地坐著，對他說：『出家之人，為何犯下這麼多過錯？』智達說：『自從有記憶以來，不記得做過什麼罪惡。』（貴人）問：『誦戒嗎？』智達說：『剛受具足戒的時候，確實經常學習背誦。後來就停止了講解，經常做些輕鬆的事情，所以在誦戒方面，時有虧損。』（貴人）又說：『沙門而不誦戒，這是不合法的。』 English version:

(People) gathered together, like clouds gathering. Like rain and dew nourishing all things, (they) built many Buddha statues, transcribed all the Buddhist scriptures, observed pure precepts, recited the Prajna Sutra, built Guiyi Temple, gathered Chan monks, often recited the Lotus Sutra, and persevered through cold and heat.

Emperor Yuan of Liang Zhongzong, named Yi, styled Shicheng. He accumulated good deeds, leaving behind virtues, and the family tradition was passed down through generations. He planted excellent causes in his previous life and had deep faith in his heart. He built two temples, Tianju Temple and Tiangong Temple, offered to a thousand monks, lectured on the Satyasiddhi Shastra, and studied the Abhidharma. He studied with Dharma Master Yan and learned divination from Zhishang. He personally wrote the image of the Holy Monk and wrote the names of a thousand Buddhas, recited the Bhaisajyaraja Dharani. He also diligently sought the treasure place, wore a chignon jewel on his head, and recited the Lotus Sutra as a daily practice.

釋智達(Shishi Zhida), was a monk of Su Temple in Yizhou. His behavior was quite secular, but he was good at chanting sutras. At that time, he recited the Lotus Sutra. At the age of twenty-three, he died of illness in June of the third year of Song Yuanhui. His body was warm and did not stiffen, and this lasted for two days. His breathing gradually returned, and by the morning of the third day, he could speak. He himself said that when he first became ill, he saw two people, both wearing yellow cloth trousers. One person stood outside the door, and one person went directly to the front of the bed and said, 'The Upasaka should leave, you can get off the ground.' Zhida said, 'This poor monk is weak and cannot travel far.' The person said again, 'You can take a ride.' So the car came. Zhida got into the car, his consciousness was in a trance, and he no longer saw his family and house, as well as the car he was riding in. Looking around, he could only see the wilderness. The road was difficult and dangerous, and someone guided him to climb. The two urged him and did not allow him to rest. He arrived at a vermilion gate, and the walls and gatehouse were very magnificent. Zhida entered the hall. There was a noble person in the hall, wearing a vermilion turban, sitting on a special bed. His posture and appearance were solemn and dignified. There were more than a hundred soldiers on the left and right, all wearing red clothes, holding swords, and arranged neatly. When the noble person saw Zhida, he restrained his expression and sat upright, and said to him, 'Why does a monk commit so many faults?' Zhida said, 'Since I have had memories, I don't remember committing any sins.' (The noble person) asked, 'Do you recite the precepts?' Zhida said, 'When I first received the full precepts, I did study and recite them often. Later, I stopped lecturing and often did easy things, so in terms of reciting the precepts, there were occasional deficiencies.' (The noble person) said again, 'It is illegal for a Shramana not to recite the precepts.'

【English Translation】 Modern Chinese Translation:

(Someone) gathered together, like clouds gathering. Like rain and dew nourishing all things, (they) built many Buddha statues, transcribed all the Buddhist scriptures, observed pure precepts, recited the Prajna Sutra, built Guiyi Temple, gathered Chan monks, often recited the Lotus Sutra, and persevered through cold and heat.

Emperor Yuan of Liang Zhongzong, named Yi, styled Shicheng. He accumulated good deeds, leaving behind virtues, and the family tradition was passed down through generations. He planted excellent causes in his previous life and had deep faith in his heart. He built two temples, Tianju Temple and Tiangong Temple, offered to a thousand monks, lectured on the Satyasiddhi Shastra, and studied the Abhidharma. He studied with Dharma Master Yan and learned divination from Zhishang. He personally wrote the image of the Holy Monk and wrote the names of a thousand Buddhas, recited the Bhaisajyaraja Dharani. He also diligently sought the treasure place, wore a chignon jewel on his head, and recited the Lotus Sutra as a daily practice.

釋智達(Shishi Zhida), was a monk of Su Temple in Yizhou. His behavior was quite secular, but he was good at chanting sutras. At that time, he recited the Lotus Sutra. At the age of twenty-three, he died of illness in June of the third year of Song Yuanhui. His body was warm and did not stiffen, and this lasted for two days. His breathing gradually returned, and by the morning of the third day, he could speak. He himself said that when he first became ill, he saw two people, both wearing yellow cloth trousers. One person stood outside the door, and one person went directly to the front of the bed and said, 'The Upasaka should leave, you can get off the ground.' Zhida said, 'This poor monk is weak and cannot travel far.' The person said again, 'You can take a ride.' So the car came. Zhida got into the car, his consciousness was in a trance, and he no longer saw his family and house, as well as the car he was riding in. Looking around, he could only see the wilderness. The road was difficult and dangerous, and someone guided him to climb. The two urged him and did not allow him to rest. He arrived at a vermilion gate, and the walls and gatehouse were very magnificent. Zhida entered the hall. There was a noble person in the hall, wearing a vermilion turban, sitting on a special bed. His posture and appearance were solemn and dignified. There were more than a hundred soldiers on the left and right, all wearing red clothes, holding swords, and arranged neatly. When the noble person saw Zhida, he restrained his expression and sat upright, and said to him, 'Why does a monk commit so many faults?' Zhida said, 'Since I have had memories, I don't remember committing any sins.' (The noble person) asked, 'Do you recite the precepts?' Zhida said, 'When I first received the full precepts, I did study and recite them often. Later, I stopped lecturing and often did easy things, so in terms of reciting the precepts, there were occasional deficiencies.' (The noble person) said again, 'It is illegal for a Shramana not to recite the precepts.'

。可且讀經。達即誦法華三契而止。貴人。敕所錄達人曰。可送置惡地。勿令大苦。二人引達將去。行數十里。稍聞轟磕橈聲沸天。而前路轉闇。次至一門。高數十丈。色甚堅黑。蓋鐵門也。墻亦如此。達心自念。經說地獄。此其是矣。乃大恐怖。悔在世時不修業行。及入門裡。橈聲轉壯。久久靜聽。方知是人叫呼之響。門裡轉闇。無所復見。時有火光。乍滅乍揚。見數人反縛前行。後有數人。執叉刺之。血流泉涌。其人乃達從伯母。彼此相見。意欲共語。有人曳之殊疾。不暇得言。入門二百許步。見有一物。形如米圌。可高丈餘。二人執達。擲置圌上。里有火。爛燒達身。半體皆爛。痛不可忍。自圌墮地悶絕。良久。二人復將達去。見有鐵鑊十餘。皆煮罪人。人在鑊中。隨沸出沒。鑊側有人。以叉刺之。或有攀鑊出者。兩目潰突。舌出尺餘。肉盡折爛。而猶不死。諸鑊皆滿。唯一尚空。二人謂達曰。上人即時應入此中。達聞其言。肝膽塗地。乃請之曰。幸聽貧道一時禮佛。便至心稽首。愿免此苦。伏地食頃。祈悔特至。既而四望。無所復見。唯睹平原茂樹。風景清明。而二人猶導達行。至一樓下。樓形高小。上有人裁得容坐。謂達曰。沙門受輕報。殊可欣也。達于樓下。忽然不覺。還就時身。

博陵鶴彥武。

【現代漢語翻譯】現代漢語譯本：可以讓他讀經。達（Dá，人名）就誦讀《法華經》三遍才停止。貴人命令錄事達的人說：『可以把他送到惡劣的地方，不要讓他受太大的苦。』兩個人拉著達將要離開，走了幾十里路，漸漸聽到轟隆磕碰的嘈雜聲音響徹天空，而且前面的路越來越黑暗。接著來到一扇門前，高幾十丈，顏色非常堅硬黝黑，是鐵門。墻也是這樣。達心裡自己想：『經書上說地獄，大概就是這裡了。』於是非常恐懼，後悔在世時不修行善業。進入門裡，嘈雜的聲音更加響亮。很久很久靜下心來聽，才知道是人的叫喊聲。門裡越來越黑暗，什麼也看不見。時而有火光，忽明忽滅，看見幾個人反綁著手向前走，後面有幾個人拿著叉子刺他們，血像泉水一樣涌出。其中一人是達的堂伯母。彼此相見，想要說話，有人拉著她走得非常快，沒有時間說話。進入門裡二百多步，看見一個東西，形狀像米囤，大概有一丈多高。兩個人抓住達，把他扔到米囤上，裡面有火，燒爛了達的身體，半邊身體都燒爛了，疼痛難忍。從米囤上掉到地上昏了過去。過了很久，兩個人又把達帶走，看見有十幾口鐵鍋，都在煮罪人。人在鍋里，隨著沸騰的水上下翻滾。鍋邊有人用叉子刺他們。有的人攀著鍋沿想要出來，兩眼突出，舌頭伸出一尺多長，肉都燒爛了，卻還死不了。所有的鍋都滿了，只有一口還是空的。兩個人對達說：『上人你馬上就要進入這口鍋里了。』達聽到他們的話，嚇得肝膽俱裂，於是請求他們說：『希望聽貧道一時禮佛。』便至誠地叩頭，希望免除這種痛苦。趴在地上片刻，祈禱懺悔特別懇切。之後四處張望，什麼也看不見了，只看到平原上茂盛的樹木，風景清明。而兩個人仍然引導達前行，來到一座樓下。樓的形狀又高又小，上面有人只能勉強坐下。對達說：『沙門受到輕微的報應，真是可喜啊。』達在樓下，忽然不自覺地回到了原來的身體里。博陵的鶴彥武（Hè Yànwǔ，人名）。

【English Translation】 English version: He could read the scriptures. Da (Dá, a personal name) recited the 'Lotus Sutra' three times before stopping. The nobleman ordered the recorder of Da, saying, 'Send him to a harsh place, but do not let him suffer too much.' Two men led Da away. After traveling several tens of miles, they gradually heard a booming, clattering, and noisy sound that filled the sky, and the road ahead became increasingly dark. Then they arrived at a gate, tens of zhang (丈, a unit of length) high, with a very hard and black color, which was an iron gate. The wall was also like this. Da thought to himself, 'The scriptures speak of hell; this must be it.' He was greatly terrified and regretted not cultivating good deeds in his lifetime. Entering the gate, the noisy sound became louder. After listening quietly for a long time, he realized it was the sound of people screaming. Inside the gate, it became increasingly dark, and nothing could be seen. At times, there was firelight, flickering on and off, and he saw several people walking forward with their hands tied behind their backs, and behind them were several people holding forks and stabbing them, with blood flowing like a spring. One of them was Da's paternal aunt. They saw each other and wanted to speak, but someone dragged her away very quickly, and there was no time to speak. After entering the gate for about two hundred steps, he saw an object shaped like a rice bin, about ten zhang high. Two men grabbed Da and threw him onto the rice bin, which had fire inside, burning Da's body, and half of his body was burned, causing unbearable pain. He fell from the rice bin to the ground and fainted. After a long time, the two men took Da away again and saw more than ten iron cauldrons, all boiling with sinners. The people were in the cauldrons, rising and falling with the boiling water. Beside the cauldrons were people stabbing them with forks. Some tried to climb out of the cauldrons, their eyes bulging out, their tongues sticking out more than a foot long, their flesh burned and broken, but they still could not die. All the cauldrons were full, except for one that was still empty. The two men said to Da, 'Superior one, you should enter this cauldron immediately.' When Da heard their words, his liver and gallbladder were shattered with fear, so he pleaded with them, saying, 'Please allow this poor monk to pay homage to the Buddha for a moment.' Then he prostrated himself sincerely, hoping to be spared this suffering. He lay on the ground for a moment, praying and repenting with great sincerity. Afterward, he looked around and could see nothing, only a plain with lush trees and clear, bright scenery. But the two men still led Da forward, to the bottom of a building. The building was tall and small, and someone on top could barely sit. He said to Da, 'Shramana (沙門, a Buddhist monk) receives a light retribution, which is truly gratifying.' Da, at the bottom of the building, suddenly and unconsciously returned to his original body. He Yanwu (鶴彥武, a personal name) of Boling.

隋開皇中。任魏州刺史。因行部至一邑。愕然驚喜。謂從者曰。吾昔嘗在此邑中為人婦。今知家處。因乘馬入修巷。屈曲至一家。令叫門。主人公年老。出來拜謁。彥武入家。先升其堂。視東壁上。去地六七尺。有隆高處。謂主人曰。吾昔讀法華經。並金釵五侯。藏此壁中。高處是也。其經第七卷尾后一紙。火燒失文字。吾至今每讀此經。至第七卷尾。忘失不能記得。因令左右。鑿東壁。果得經函。開第七卷尾及金釵並如其言。主人涕泣曰。亡妻存日。常讀此經。釵亦是妻物。妻因產死。遂失所在。不謂使君乃知其處。彥武因指庭前槐樹曰。吾欲產時。自斛頭髮。置此樹空中。試令人探樹中。果得發。於是。主人悲喜。彥武留衣物。厚給主人而去。

蘇長。未測其居貫。武德中。任都水使者。出為巴州刺史。將家口赴任。渡喜陵江。中流風起船沒。男女六十餘人。一舟溺死。唯有一妾。常讀法華經。船中水入。妾頭戴經函。誓與俱沒。既而船沒。妾猶不沈。隨波氾濫。頃之著岸。遂載經函而出。開視其經。了無濕污。在楊州嫁為人婦。而逾篤信焉。

劉弘仁。年十八時。任國子學生。與同士十人。于相師處。求相吉兇。相師皆克其富貴貧賤之時。天壽年月之數。謂弘仁曰。年至五十一。其年四月十一日必

【現代漢語翻譯】現代漢語譯本：隋朝開皇年間，任彥武擔任魏州刺史。一次巡視轄區到一個縣，他驚訝而又驚喜，對隨從說：『我以前曾在這個縣裡做過人家的妻子，現在知道家在哪裡了。』於是騎馬進入一條小巷，曲折地來到一家門前，讓人叫門。主人是一位老人，出來拜見。任彥武進入家門，先登上廳堂，看著東墻上離地六七尺的地方，有一個隆起的地方，對主人說：『我以前讀《法華經》（Saddharma Puṇḍarīka Sūtra），並將五支金釵藏在這面牆里，隆起的地方就是。這部經的第七卷末尾有一頁紙，被火燒掉了文字，我至今每次讀這部經，讀到第七卷末尾，都忘記了燒掉的內容。』於是讓手下鑿開東墻，果然得到了經函，打開第七卷末尾以及金釵，都如他所說。主人哭泣著說：『亡妻在世時，常讀這部經，金釵也是妻子的東西。妻子因為生產而去世，就失去了軌跡，沒想到使君竟然知道它的所在。』任彥武於是指著庭前的槐樹說：『我將要生產時，把自己梳下來的頭髮，放在這棵樹的空中。』讓人去樹中尋找，果然找到了頭髮。於是，主人悲喜交加。任彥武留下衣物，厚贈主人後離去。蘇長，不清楚他的籍貫。武德年間，擔任都水使者，后出任巴州刺史。帶著家眷赴任，渡喜陵江時，江中起了風，船翻了，男女六十餘人，都在這一艘船上溺水而死。只有一位小妾，平時常讀《法華經》（Saddharma Puṇḍarīka Sūtra）。船中進水時，小妾頭頂著經函，發誓要與經書一同沉沒。不久船沉了，小妾卻沒有沉下去，隨著波浪漂流。一會兒漂到了岸邊，於是拿著經函出來。打開看那經書，完全沒有被水浸濕。後來在揚州嫁給別人做了妻子，更加篤信佛法。劉弘仁，十八歲時，擔任國子學生。與同窗十人，在相面先生那裡，請求預測吉兇。相面先生都說出了他們富貴貧賤的時刻，以及壽命長短的年數。對劉弘仁說：『你到五十一歲，那年四月十一日必定…』

【English Translation】 English version: During the Kaihuang era of the Sui Dynasty, Ren Yanwu served as the Prefect of Weizhou. Once, while inspecting his jurisdiction in a certain county, he was surprised and delighted. He said to his attendants, 'I used to be a wife in this county, and now I know where my home is.' So he rode his horse into a small alley, winding his way to a house, and had someone knock on the door. The master of the house, an old man, came out to greet him. Ren Yanwu entered the house, first ascending to the hall, and looking at the east wall, about six or seven feet from the ground, where there was a raised area, he said to the master, 'I used to read the Saddharma Puṇḍarīka Sūtra (法華經) and hid five gold hairpins in this wall, at that raised spot. The last page of the seventh volume of this scripture was burned, and the words were lost. To this day, whenever I read this scripture, when I get to the end of the seventh volume, I forget what was burned.' So he ordered his men to chisel open the east wall, and indeed they found the scripture box, and when they opened the end of the seventh volume and the gold hairpins, it was exactly as he had said. The master wept and said, 'My deceased wife used to read this scripture, and the hairpins were also hers. My wife died in childbirth, and they were lost. I never thought that the Prefect would know where they were.' Ren Yanwu then pointed to the locust tree in the courtyard and said, 'When I was about to give birth, I placed the hair that I had combed out into the air of this tree.' He had someone search the tree, and indeed they found the hair. Thereupon, the master was filled with both sorrow and joy. Ren Yanwu left clothing and generously rewarded the master before leaving. Su Chang, whose place of origin is unknown. During the Wude era, he served as the Commissioner of Waterways, and later was appointed as the Prefect of Bazhou. He took his family to his post, and while crossing the Xiling River, a wind arose in the middle of the river, and the boat capsized. More than sixty men and women all drowned in that one boat. Only one concubine, who often read the Saddharma Puṇḍarīka Sūtra (法華經), when the boat was filling with water, placed the scripture box on her head, vowing to sink with the scriptures. Soon the boat sank, but the concubine did not sink, drifting with the waves. After a while, she drifted to the shore, and then took out the scripture box. Opening the scripture, it was not wet at all. Later, she married someone in Yangzhou and became even more devout in her faith. Liu Hongren, at the age of eighteen, was a student at the Imperial Academy. With ten fellow students, they sought a fortune teller to predict their fortunes. The fortune teller told them the times of their wealth, poverty, nobility, and lowliness, as well as the number of years of their lives. He said to Liu Hongren, 'When you reach the age of fifty-one, on the eleventh day of the fourth month of that year, you will certainly...'

死。弘仁。時住蘇州嘉興縣令。其餘九人。皆如相者之說。禍福不差。及弘仁十八已來吉兇。皆驗。至今正年五十一矣。自度至期必死。以四月一日。遂詣州。與諸官寮取訣。時韓王元嘉。為蘇州刺史。問其所由。弘仁具陳其事。王教之修福。仁至四月八日。遂即遇疾甚篤。王請諸寺僧尼。為弘仁。轉法華經一千遍。至十一日。轉經數畢。諸僧又為弘仁。更讀一百遍。弘仁流汗[雨/泳]霂。所患都愈。平復如常。信知福力誠不可量也。

有辛老者。失其名。年八十餘。住鄭州市西南角。常受持法華。專心清潔。自三十年來。每夜讀經。夜明如晝。不假燈燭。若舍經卷。還暗如常。不復見物。

新羅國。有金果毅。生一男子。從小出家。樂讀法華經。至第二卷。誤燒一字。年十八。忽從夭喪。還生別處金果毅家。又得出家。即偏愛讀法華經。至第二卷。每於一字。隨問隨忘。夢有人云。小師前生。向其鄉某金果毅家生。亦得出家。在彼生時。讀誦法華。誤燒一字。是以。今生隨得忘。彼舊經現存。往彼自看。此小師。依夢向彼尋覓。果得其家。借問投宿。前生父母。依俙欲識。尋訪舊經。乃見第二。實燒一字。小師及前父母。悲喜交並。二家遂為親好。彼此無二。當即言及州縣。州縣奏聞。舉國傳詠。于

【現代漢語翻譯】現代漢語譯本：死亡。弘仁（人名，一位僧人）。當時住在蘇州嘉興縣。其餘九個人，都如相面的人所說，禍福沒有差錯。以及弘仁十八歲以來的吉兇，都應驗了。到今年正好五十一歲了。他自己估計到期必死，在四月一日，就去州里，與各位官員告別。當時韓王元嘉，擔任蘇州刺史，問他原因。弘仁詳細陳述了這件事。韓王教他修福。弘仁到四月八日，就突然得了重病。韓王請各寺的僧尼，為弘仁轉誦《法華經》一千遍。到十一日，轉經的次數完畢。各位僧人又為弘仁，再讀一百遍。弘仁流汗如雨，所患的病都痊癒了，恢復如常。相信福的力量確實不可估量啊。

有位辛老，失去了他的名字，年紀八十多歲，住在鄭州市西南角。經常受持《法華經》，專心清潔。自從三十年來，每夜讀經，夜晚明亮如白晝，不需要燈燭。如果放下經卷，就又黑暗如常，看不見東西。

新羅國，有金果毅（官名，人名），生了一個男子。從小出家，喜歡讀《法華經》。到第二卷，不小心燒了一個字。十八歲時，忽然夭折。又轉生到別處金果毅家。又得以出家，就特別喜歡讀《法華經》。到第二卷，每到一個字，隨問隨忘。夢中有人說，『小師前生，在你的家鄉某金果毅家出生，也得以出家。在那一生時，讀誦《法華經》，不小心燒了一個字。因此，今生隨問隨忘。那本舊經現在還存在，去那裡自己看。』這位小師，按照夢中的指示去尋找，果然找到了那家。借宿在那裡。前生的父母，依稀想要認識他。尋找舊經，就看見第二卷，確實燒了一個字。小師和前生的父母，悲喜交加。兩家就成了親家，彼此沒有分別。當時就報告了州縣，州縣上奏朝廷，全國傳頌這件事。

【English Translation】 English version: Death. Hongren (name of a monk). At that time, he lived in Jiaxing County, Suzhou. The remaining nine people all experienced fortune and misfortune as the fortune-teller had predicted, without any discrepancies. The good and bad omens since Hongren's eighteenth year had all come true. This year, he is exactly fifty-one years old. He estimated that he would die on the appointed day, so on April 1st, he went to the prefecture to bid farewell to the officials. At that time, Han Wang Yuanjia, the prefect of Suzhou, asked him the reason. Hongren explained the matter in detail. The King taught him to cultivate blessings. On April 8th, Hongren suddenly became seriously ill. The King asked the monks and nuns of various temples to recite the Lotus Sutra one thousand times for Hongren. By the eleventh day, the recitation was completed. The monks then recited it another one hundred times for Hongren. Hongren sweated profusely, and his illness was completely cured, returning to normal. It is truly believed that the power of blessings is immeasurable.

There was an old man Xin, whose name is lost, over eighty years old, living in the southwest corner of Zhengzhou City. He constantly upheld the Lotus Sutra, with a focused and pure mind. For the past thirty years, he has recited the sutra every night, and the night is as bright as day, without the need for lamps or candles. If he puts down the sutra, it becomes dark as usual, and he cannot see anything.

In the country of Silla, there was a Kim Gwayi (official title, name), who had a son. From a young age, he left home to become a monk and loved to read the Lotus Sutra. When he reached the second chapter, he accidentally burned a word. At the age of eighteen, he suddenly died young. He was reborn in another Kim Gwayi's family. He was able to leave home again and especially loved to read the Lotus Sutra. When he reached the second chapter, he would forget each word as soon as he was asked about it. In a dream, someone said, 'The young monk was born in your hometown in a certain Kim Gwayi's family in his previous life, and he was also able to leave home to become a monk. In that life, when he recited the Lotus Sutra, he accidentally burned a word. Therefore, he forgets each word as soon as he is asked about it in this life. That old sutra still exists, go there and see for yourself.' This young monk followed the instructions in the dream to search and indeed found that family. He asked to stay overnight there. His parents from his previous life vaguely wanted to recognize him. Searching for the old sutra, they saw that the second chapter indeed had a burned word. The young monk and his parents from his previous life were filled with sorrow and joy. The two families became relatives, with no distinction between them. At that time, they reported it to the prefecture and county, and the prefecture and county reported it to the court, and the whole country praised this event.

今不息。即貞觀時也。

有一老僧。失其名。住并州石壁寺。禪觀為業。貞觀年末。房楹上有二鴿鶵。老師每以餘食飼之。后雖漸長。羽翼未成。乃並學飛。俱墮地而死。僧因收葬。經旬日後。僧夜夢有二小兒。告曰。兒等。為先有少罪。遂受鴿身。比來聞師讀法華經。及金剛般若。得受人身。兒等。今於此寺側十餘里某村某甲家。託生為男。十月之外。當即誕育。僧乃依期。往視見此家。一婦雙生二男。因作滿月齊。僧呼二垓子曰。鴿兒。兩兒並應曰諾。一應之後。歲余始言也。

釋法眼。俗姓高。隋齊國公高顆曾孫也。俗字立敬。一名元懌。未出家時。貞觀中。與兄立覽。於他度寺僧明藏處。學讀法華波若。稍似精熟。敬后棄其所習。龍朔元年。征遼還。三年正月。往臺看勛。從順義門出。有兩騎追之曰。今捉獲矣。敬問曰。卿是何人。答曰。我是閻羅王使者。故來追卿。其人惶忙。走馬而出。欲投普光寺。使人曰。疾投寺門勿令入。入即得脫。及至寺門。乃見一騎投門。又西走欲入開善寺。又合騎投門。遂爾相從而奔。欲還本宅。宅在化度寺東。恐道遠。乃欲入醴泉坊。一騎在前。其人以拳擊之。鬼遂落馬。后鬼曰。此人大粗。急曳下。挽卻頭髮。即被牽發。如刀割狀。又有朱衣白馬人。以手柘敬

【現代漢語翻譯】現在說的是貞觀年間的事情。

當時有一位老僧，名字已經失傳，住在并州石壁寺，以禪修觀想為業。貞觀末年，他的房檐上有兩隻小鴿子。老和尚經常用剩下的食物餵養它們。後來，小鴿子漸漸長大，但羽毛翅膀還沒有長成，就一起學飛，結果都掉在地上死了。老和尚於是將它們收斂埋葬。十幾天后，老和尚夜裡夢見兩個小孩，告訴他說：『我們因為前世有輕微的罪過，所以投胎做了鴿子。近來聽師父您誦讀《法華經》和《金剛般若》，得以轉世為人。我們現在就在這座寺廟旁邊十幾里的某個村莊某甲的家裡，投胎做男孩，十個月后就會出生。』老和尚於是按照日期前去檢視，果然看到這家的一位婦女生了一對雙胞胎男孩。於是做了滿月齋。老和尚呼喚兩個嬰兒說：『鴿兒。』兩個嬰兒都應聲回答說『諾』。其中一個在應答之後，過了一年多才會說話。

釋法眼（Shi Fayen），俗姓高（Gao），是隋朝齊國公高顆（Gao Ke）的曾孫。俗名立敬（Li Jing），又名元懌（Yuan Yi）。未出家時，貞觀年間，與他的哥哥立覽（Li Lan）在化度寺僧人明藏（Ming Zang）處，學習誦讀《法華經》（Fahua Jing）和《般若經》（Bore Jing），稍有精熟。立敬後來放棄了他所學的。龍朔（Longshuo）元年，從征遼（Liao）返回。三年正月，前往臺（Tai）看望勛（Xun），從順義門（Shunyi Men）出來。有兩騎追趕他說：『現在抓到你了。』立敬問：『你們是什麼人？』回答說：『我是閻羅王（Yanluo Wang）的使者，特來追捕你。』那人驚慌，騎馬跑開，想要投奔普光寺（Puguang Si）。使者說：『快投奔寺門，不要讓他進去，進去就脫身了。』等到到了寺門，看見一騎投奔寺門，又向西跑想要進入開善寺（Kaishan Si）。又一起騎馬投奔寺門，於是就這樣互相追逐奔跑，想要回到本宅。宅邸在化度寺（Huadu Si）東邊，恐怕路途遙遠，於是想要進入醴泉坊（Liquan Fang）。一騎在前，那人用拳頭擊打他，鬼就從馬上掉下來。後來鬼說：『這個人太粗魯了，快拉下來。』拽住他的頭髮，就被牽著頭髮，像刀割一樣。又有身穿紅衣騎著白馬的人，用手阻止鬼。

【English Translation】 This happened during the Zhenguan (Zhenguan) period.

There was an old monk, whose name has been lost, who lived in Shibi Temple (Shibi Si) in Bingzhou (Bingzhou), practicing Chan meditation. At the end of the Zhenguan (Zhenguan) period, there were two young pigeons on the eaves of his room. The old master often fed them with leftover food. Later, although the pigeons gradually grew up, their feathers and wings were not fully developed, so they tried to fly together, but both fell to the ground and died. The monk then collected and buried them. More than ten days later, the monk dreamed at night that two children told him: 'We were reborn as pigeons because of minor sins in our previous lives. Recently, we heard you, Master, reciting the Lotus Sutra (Fahua Jing) and the Diamond Sutra (Jin'gang Bore), and we were able to be reborn as humans. We are now in the home of a certain Jia (Jia) in a village more than ten miles away from this temple, reborn as boys, and will be born in ten months.' The monk then went to check on the appointed date and saw that a woman in this family had given birth to twin boys. So he held a full moon feast. The monk called out to the two babies, 'Pigeons.' Both babies responded with 'Yes.' One of them only began to speak more than a year after responding.

釋法眼 Shi Fayen, whose secular surname was Gao (Gao), was the great-grandson of Gao Ke (Gao Ke), the Duke of Qiguo (Qiguo) during the Sui Dynasty. His secular name was Li Jing (Li Jing), also known as Yuan Yi (Yuan Yi). Before he became a monk, during the Zhenguan (Zhenguan) period, he and his elder brother Li Lan (Li Lan) studied the Lotus Sutra (Fahua Jing) and the Prajna Sutra (Bore Jing) with the monk Ming Zang (Ming Zang) at Huadu Temple (Huadu Si), becoming somewhat proficient. Li Jing (Li Jing) later abandoned what he had learned. In the first year of Longshuo (Longshuo), he returned from the expedition to Liao (Liao). In the first month of the third year, he went to Tai (Tai) to visit Xun (Xun), exiting from Shunyi Gate (Shunyi Men). Two riders chased after him, saying, 'Now we've caught you.' Li Jing (Li Jing) asked, 'Who are you?' They replied, 'We are messengers of Yama (Yanluo Wang), here to arrest you.' The man panicked, rode away, and tried to flee to Puguang Temple (Puguang Si). The messenger said, 'Quickly flee to the temple gate, don't let him in, if he enters he will escape.' When he reached the temple gate, he saw one rider fleeing to the temple gate, and then running west, trying to enter Kaishan Temple (Kaishan Si). They both rode to the temple gate, and thus chased each other, trying to return to their home. The residence was east of Huadu Temple (Huadu Si), fearing the distance, they tried to enter Liquan Ward (Liquan Fang). One rider was in front, and that person punched him, and the ghost fell from the horse. Later, the ghost said, 'This person is too rude, quickly pull him down.' Grabbing his hair, he was pulled by the hair, as if cut by a knife. There was also a person in red clothes riding a white horse, stopping the ghost with his hand.

胸。敬應時落馬顛仆。久之稍醒。若坐霧中。家人輿還。至曉穌云。備見閻羅王。云君何盜僧果子。何事說三寶過。遂依狀罪。無敢厝言。王言。盜果之罪。合吞鐵丸四百五十枚。四年受之方盡。說過之罪。合耕其舌。因放令出。遂穌。俄自見有人頭有雙角。棒一鐵丸。縛敬手足。令一一啖之。傍人不見鐵丸。唯見敬張口努目。通身赫赤。喉內熱氣上衝。蒸郁難近。經日方醒云。已一年吞百餘丸。其若無此經四日如此。吞丸云盡。即就會昌化度二寺。投誠懺悔至三月三日。又被前使追將見王。王曰。爾誹謗三寶。罪當耕舌。敬又見二人。以鉗拔舌。似長數百尺。又見二人。各執一耜刃。偶耕其上。勘案乃云。嘗讀法華金剛般若。因爾得蘇。親等視其舌上。若刀割處。為讀二經。所以不斷。敬后若思若說。戰怖流淚。因遂出家。名法眼。精厲倍常。住東都白馬寺。不知所終。

劉時。雍州萬年縣平康坊人。永隆二年六月患。經二日致死。死經六日。唯心上暖。其家已擇殯日。未敢襲斂。至七日平旦。忽然再穌云。當時。被一人引入大城。宮殿樓觀。壯麗異常。見閻羅王。云汝可具錄生時功德。遂答云。生時唯讀法華經兩卷。更無別功德。王遂索罪案。及業秤秤之。法華兩卷。乃重於罪案。王撿案云。其人合得九十

【現代漢語翻譯】胸（人名）。敬（人名）應時落馬顛仆。過了很久才稍微清醒，好像坐在霧中。家人用轎子抬他回去。到天亮時甦醒過來說，他完全見到了閻羅王（佛教神祇，掌管地獄）。閻羅王說：『你為什麼偷僧人的果子？又為什麼說三寶（佛、法、僧）的過失？』於是按照罪狀懲罰他，沒有人敢為他說情。閻羅王說：『偷果子的罪，應當吞鐵丸四百五十枚，四年才能受完。說三寶過失的罪，應當耕他的舌頭。』於是放他出來，他就甦醒了。隨即他自己看見有人頭上有雙角，拿著一根鐵棒，捆住敬的手腳，讓他一一吞吃鐵丸。旁邊的人看不見鐵丸，只看見敬張口瞪眼，全身通紅，喉嚨里熱氣向上沖，悶熱得難以靠近。過了一天才醒過來說，已經一年吞了一百多枚鐵丸。如果沒有這部經，四天就會這樣。吞完鐵丸后，就到會昌和化度二寺，真心懺悔，直到三月三日。又被之前的使者追趕去見閻羅王。閻羅王說：『你誹謗三寶，罪應當耕舌。』敬又看見兩個人，用鉗子拔他的舌頭，好像有幾百尺長。又看見兩個人，各拿著一把耜（一種農具）的刃，偶爾在上面耕。查對案卷后說，曾經讀過《法華經》、《金剛般若經》，因此得以甦醒。親人等看他的舌頭上，好像刀割過的地方。因為讀過這兩部經，所以沒有斷。敬後來無論是思考還是說話，都戰慄流淚。因此就出家了，名叫法眼（法號），精進修行比平常更加努力，住在東都白馬寺，不知道最終的結局。劉時（人名），雍州萬年縣平康坊人。永隆二年六月患病，經過兩天就死了。死了六天，只有心上是溫暖的。他的家人已經選定了下葬的日子，但不敢給他穿壽衣入殮。到第七天黎明，忽然又甦醒過來說，當時，被一個人引入一座大城，宮殿樓閣，壯麗異常。見到了閻羅王。閻羅王說：『你可以詳細記錄你生時的功德。』於是回答說：『生時只讀過《法華經》兩卷，沒有別的功德。』閻羅王於是索取罪案，以及業秤來稱量。兩卷《法華經》，竟然比罪案還要重。閻羅王檢視案卷說：『這個人應當得到九十……』

【English Translation】 English version: Xiong (person's name). Jing (person's name) fell off his horse and collapsed. After a long time, he gradually woke up, as if sitting in a fog. His family carried him back in a sedan. At dawn, he woke up and said that he had completely seen Yama (Buddhist deity, ruler of hell). Yama said, 'Why did you steal the monks' fruits? And why did you speak ill of the Three Jewels (Buddha, Dharma, Sangha)?' So he was punished according to the charges, and no one dared to intercede for him. Yama said, 'For the crime of stealing fruits, you should swallow four hundred and fifty iron pills, which will take four years to finish. For the crime of speaking ill of the Three Jewels, you should have your tongue plowed.' Then he was released, and he woke up. Immediately, he saw someone with horns on his head, holding an iron rod, tying Jing's hands and feet, and making him swallow the iron pills one by one. The people around could not see the iron pills, but only saw Jing opening his mouth and staring, his whole body red, and hot air rushing up from his throat, so hot that it was difficult to approach. After a day, he woke up and said that he had swallowed more than a hundred iron pills in a year. If it were not for this scripture, it would be like this for four days. After swallowing all the iron pills, he went to Huichang and Huadu Temples, sincerely repenting until March 3rd. He was chased by the previous messenger to see Yama again. Yama said, 'You slander the Three Jewels, and the punishment should be plowing your tongue.' Jing also saw two people, using pliers to pull out his tongue, which seemed to be hundreds of feet long. He also saw two people, each holding a blade of a spade (a kind of agricultural tool), occasionally plowing on it. After checking the case files, it was said that he had read the 'Lotus Sutra' and the 'Diamond Prajna Sutra', so he was able to wake up. Relatives and others looked at his tongue, as if there were places cut by a knife. Because he had read these two scriptures, it was not broken. Jing later, whether thinking or speaking, trembled and shed tears. Therefore, he became a monk, named Fayen (Dharma name), and practiced diligently more than usual, living in Baima Temple in Dongdu, and his final fate is unknown. Liu Shi (person's name), a resident of Pingkangfang in Wannian County, Yongzhou. In June of the second year of Yonglong, he fell ill and died after two days. After six days of death, only his heart was warm. His family had already chosen the day for burial, but they did not dare to dress him in burial clothes and put him in the coffin. At dawn on the seventh day, he suddenly woke up again and said that at that time, he was led by a person into a large city, with magnificent palaces and pavilions. He saw Yama. Yama said, 'You can record in detail the merits of your life.' So he replied, 'In my life, I only read two volumes of the 'Lotus Sutra', and there are no other merits.' Yama then demanded the criminal record and the karma scale to weigh it. The two volumes of the 'Lotus Sutra' were actually heavier than the criminal record. Yama checked the case file and said, 'This person should get ninety...'

年活。謂案典曰。汝何以錯追。大罪過。可放他還。因令得活。經二十許日。委頓方療。遂受戒。不飲酒食肉。造金字法華經。永充供養。

弘贊法華傳卷第九大正藏第 51 冊 No. 2067 弘贊法華傳

弘贊法華傳卷第十

藍谷沙門慧詳撰

書寫第八齊太祖高皇帝齊竟陵文宣王並世子北齊釋道超故弟子隋河東練行尼隋楊州嚴恭父子隋客僧救同學隋司空竇杭弟琎唐貝州人馬衡唐比干山釋曇韻唐巴西令狐元軌唐洺州妙智唐雍州人陳法藏唐左僕射蕭𨺲父子唐弘福寺釋智曄唐洛州人何玄玲唐汝州梁縣劉老唐藍田徐氏唐郎將吳氏唐悟真寺釋玄際

齊大祖高皇帝。姓蕭。諱道成。字紹伯。閱想真乘。虎心寶地。出火宅而長騖。超化城而直指。度僧立寺。大啟福門。鑄像持經。頻修慧業。每七月十五日。普寺送盆。供僧三百。朔望之日。不許殺生。又以萬機之暇。手寫法花。莊嚴杰異。恒申供養。

蕭子良。南蘭陵人。封竟王。齊永明七年。志上。以四千錢。就竟陵王。作八關齊。白王云。可請云副。此是真出家人。王即請副為善知識。共王造法華經千部。王夢一人問云。欲得功德不。王云。欲得。即指水中功德。王仍入水。得一卷法花。覺已深懷喜躍。即澡潔中表。手寫法

【現代漢語翻譯】現代漢語譯本：年活：有一個案例，典獄官說：『你為什麼錯誤地追捕？這是很大的罪過，應該放他還給他。』因此讓他活了下來。經過大約二十天，他身體虛弱才開始恢復，於是受戒，不飲酒不食肉，製造金字《法華經》，永遠供養。

《弘贊法華傳》卷第九大正藏第 51 冊 No. 2067 《弘贊法華傳》

《弘贊法華傳》卷第十

藍谷沙門慧詳撰

書寫第八：齊太祖高皇帝（齊的開國皇帝）蕭道成，齊竟陵文宣王（蕭子良）及其世子，北齊釋道超（僧人名），故弟子，隋河東練行尼（隋朝在河東修行的尼姑），隋楊州嚴恭父子，隋客僧救同學（隋朝的雲遊僧人救助同學），隋司空竇杭弟琎（隋朝司空竇杭的弟弟竇琎），唐貝州人馬衡（唐朝貝州人馬衡），唐比干山釋曇韻（唐朝比干山的僧人曇韻），唐巴西令狐元軌（唐朝巴西縣令狐元軌），唐洺州妙智（唐朝洺州人妙智），唐雍州人陳法藏（唐朝雍州人陳法藏），唐左僕射蕭𨺲父子（唐朝左僕射蕭𨺲父子），唐弘福寺釋智曄（唐朝弘福寺的僧人智曄），唐洛州人何玄玲（唐朝洛州人何玄玲），唐汝州梁縣劉老（唐朝汝州梁縣劉老），唐藍田徐氏（唐朝藍田徐氏），唐郎將吳氏（唐朝郎將吳氏），唐悟真寺釋玄際（唐朝悟真寺的僧人玄際）。

齊太祖高皇帝（齊的開國皇帝），姓蕭，名道成，字紹伯。他閱讀並思考真實的佛法，以虎心守護寶地。從火宅中出來而長久馳騁，超越化城而直指目標。他度化僧人，建立寺廟，大大開啟了福德之門。鑄造佛像，持誦經文，頻繁地修習智慧之業。每年的七月十五日，各個寺廟都送來盂蘭盆，供養三百僧人。每月初一和十五，不允許殺生。又利用處理政務的空閑時間，親手書寫《法華經》，莊嚴精美，經常進行供養。

蕭子良，南蘭陵人，被封為竟陵王。齊永明七年，他向上奏請，用四千錢，在竟陵王處，做八關齋戒。他告訴竟陵王說：『可以請云副，這是真正的出家人。』竟陵王就請云副作為善知識，共同製造《法華經》一千部。竟陵王夢見一個人問他說：『想要得到功德嗎？』竟陵王說：『想要得到。』那人就指向水中的功德。竟陵王就進入水中，得到一卷《法華經》。醒來后，他內心深感喜悅，就沐浴更衣，親手書寫《法華經》。

【English Translation】 English version: Nian Huo: There was a case where the prison warden said, 'Why did you wrongly pursue him? This is a great offense; he should be released.' Therefore, he was allowed to live. After about twenty days, he was weak and began to recover, so he took the precepts, abstained from alcohol and meat, and created a golden-lettered 'Lotus Sutra' for eternal offering.

'Hong Zan Fa Hua Zhuan' (Biographies Praising the Lotus Sutra) Volume 9 Taisho Tripitaka Volume 51, No. 2067 'Hong Zan Fa Hua Zhuan'

'Hong Zan Fa Hua Zhuan' (Biographies Praising the Lotus Sutra) Volume 10

Composed by Hui Xiang, a Shramana (Buddhist monk) of Lan Gu (Blue Valley)

Eighth Copying: Emperor Gao of Qi (the founding emperor of Qi) Xiao Daocheng, Prince Wenxuan of Jingling Xiao Ziliang and his heir, Shi Daochao (a monk's name) of Northern Qi, a former disciple, a practicing nun of Hedong in the Sui Dynasty, Yan Gong and his son of Yangzhou in the Sui Dynasty, a traveling monk of the Sui Dynasty who saved his classmate, Dou Jin, the younger brother of Dou Hang, the Minister of Public Works in the Sui Dynasty, Ma Heng of Beizhou in the Tang Dynasty, Shi Tanyun of Mount Bigan in the Tang Dynasty, Linghu Yuangui, the magistrate of Baxi in the Tang Dynasty, Miao Zhi of Mingzhou in the Tang Dynasty, Chen Facang of Yongzhou in the Tang Dynasty, Xiao 𨺲, the Left Assistant Minister and his son in the Tang Dynasty, Shi Zhiye of Hongfu Temple in the Tang Dynasty, He Xuanling of Luozhou in the Tang Dynasty, Liu Lao of Liang County, Ruzhou in the Tang Dynasty, the Xu family of Lantian in the Tang Dynasty, Wu, a military officer in the Tang Dynasty, and Shi Xuanji of Wuzhen Temple in the Tang Dynasty.

Emperor Gao of Qi (the founding emperor of Qi), whose surname was Xiao, given name Daocheng, courtesy name Shaobo. He read and contemplated the true vehicle of Buddhism, guarding the precious ground with a tiger's heart. Emerging from the burning house, he galloped far, surpassing the illusory city and pointing directly to the goal. He ordained monks, established temples, and greatly opened the gates of blessings. He cast statues, recited scriptures, and frequently cultivated the work of wisdom. Every year on the fifteenth day of the seventh month, all the temples sent Ullambana basins to offer to three hundred monks. On the first and fifteenth of each month, killing was not allowed. Furthermore, taking advantage of his spare time from handling state affairs, he personally wrote the 'Lotus Sutra,' which was adorned with exceptional beauty, and he constantly made offerings to it.

Xiao Ziliang, a native of Nanlanling, was enfeoffed as Prince of Jingling. In the seventh year of Yongming in the Qi Dynasty, he submitted a memorial, using four thousand coins to observe the Eight Precepts at the Jingling Prince's residence. He told the Jingling Prince, 'You can invite Yun Fu; he is a true renunciate.' The Jingling Prince then invited Yun Fu to be his good advisor and together they created one thousand copies of the 'Lotus Sutra.' The Jingling Prince dreamed of a person who asked him, 'Do you want to obtain merit?' The Jingling Prince said, 'I want to.' The person then pointed to the merit in the water. The Jingling Prince then entered the water and obtained a scroll of the 'Lotus Sutra.' Upon awakening, he felt deeply joyful, so he bathed and changed his clothes, and personally wrote the 'Lotus Sutra.'

花經一部。觀世音一部。世子巴陵王。亦手寫法花經一部。副又夢。一人騎白馬。于空從東方來。授副信幡。又永明十一年四月末。夢一人送經一卷云。言有誤。明日遇得一部法花。試略披看。遂見第五卷壽量品。有一句異。云一塵一劫。於時。募集數十部經。悉無此句。即言推義。乃是法花之極致。是以即撰經文。便有白雀來翔。以應嘉瑞。副后不知所終。

釋道超。不知何許人也。出家住齊郡山寺。立行清潔。有弟子。亡名。年十五。誦法花經。得一卷。忽因病而亡。此弟子。為性勤學。兼有神采。天懷仁孝。師甚愛之。自從終亡以後。旦夕悲憶。齊郡去太山祠不遠。道超心念。吾常聞。人死。神明必先經太山府君所。然後方得受生。幽明雖隔。有誠必感。吾試問太山府君。或知弟子生處。因而執錫杖焚香。往造山廟。具陳來意。三反告神。木主。忽然發聲。酬對曰。法師既戒行精誠。來心又重。所問之事。敢不告師。便命一木侍神。令呼所由主者。侍神。便往東廂屋內。呼一人來。府君即問。弟子亡名。今在何許。此人答云。繫在此間。未有生處。道超仍乞相見。府君。即令隨其人往至東廂屋。相去十餘許步。即見弟子。形貌衣服。宛若生平。師弟悲泣。良久問其即曰。苦樂果報云何。弟子答曰。即今拘

【現代漢語翻譯】現代漢語譯本：《法華經》一部，觀世音菩薩（Avalokiteśvara）相關經典一部。世子巴陵王也曾手抄《法華經》一部。副又夢見一人騎著白馬，從空中東方而來，授予副信幡。又在永明十一年四月末，夢見一人送來經書一卷，說經文有誤。第二天得到一部《法華經》，試著略微翻看，就見到第五卷《壽量品》中，有一句不同，說『一塵一劫』。當時，募集了幾十部經書，都沒有這句話。就說推究其意義，乃是《法華經》的極致。因此就撰寫經文，便有白雀飛來盤旋，以應和這吉祥的徵兆。副後來不知所終。

釋道超，不知道是哪裡人。出家住在齊郡山寺，立身行事清白廉潔。有一個弟子，名叫亡名，年齡十五歲，誦讀《法華經》，得到一卷。忽然因為生病而去世。這個弟子，天性勤奮好學，兼有神采，天性仁慈孝順，道超法師非常喜愛他。自從他去世以後，早晚都悲傷思念。齊郡距離泰山祠不遠。道超心中想念，我常常聽說，人死之後，神明必定先經過泰山府君（Tai Shan Fu Jun）那裡，然後才能得到受生。陰陽兩界雖然阻隔，只要有誠心必定能感應。我試著問問泰山府君，或許能知道弟子轉生的地方。於是拿著錫杖焚香，前往泰山廟，詳細陳述來意。三次向神明稟告，木主忽然發出聲音，回答說：『法師既然戒行精誠，來意又如此懇切，所問的事情，怎敢不告訴法師。』便命令一個木頭侍神，讓其呼喚主管此事的人。侍神便前往東廂屋內，呼喚一人前來。府君就問：『弟子亡名，現在在哪裡？』這人回答說：『被拘禁在這裡，還沒有轉生的地方。』道超仍然請求相見。府君就命令他跟隨那人前往東廂屋，相距十餘步，就見到弟子，形貌衣服，完全和生前一樣。師徒二人悲傷哭泣。良久，道超問他：『苦樂果報是怎樣的？』弟子回答說：『現在被拘禁

【English Translation】 English version: A copy of the 'Lotus Sutra', and a section of Avalokiteśvara (Guanshiyin) related scriptures. Prince Baling also personally transcribed a copy of the 'Lotus Sutra'. Furthermore, Fu dreamt of a person riding a white horse, coming from the east in the sky, and handing Fu a letter banner. Also, at the end of the fourth month of the eleventh year of Yongming, he dreamt of a person sending a scroll of scripture, saying that there were errors in the text. The next day, he obtained a copy of the 'Lotus Sutra', and tried to briefly look through it, and saw in the fifth volume, the 'Chapter on the Duration of Life of the Tathagata', there was a different sentence, saying 'one dust, one kalpa'. At that time, dozens of copies of scriptures were collected, but none had this sentence. It was said that investigating its meaning was the ultimate essence of the 'Lotus Sutra'. Therefore, he then composed the scripture, and white magpies came to hover, in response to this auspicious omen. Fu's later whereabouts are unknown.

釋道超 (Shi Daochao), it is not known where he was from. He left home and lived in a mountain temple in Qijun, establishing a pure and clean conduct. He had a disciple, named 亡名 (Wang Ming), who was fifteen years old, and recited the 'Lotus Sutra', obtaining one scroll. Suddenly, he died due to illness. This disciple was diligent in learning by nature, and also had a divine spirit, with a kind and filial nature. The master loved him very much. Since his death, he has been grieving and remembering him day and night. Qijun is not far from the Taishan Shrine. Daochao thought in his heart, I have often heard that after a person dies, the spirits must first pass through the place of Lord Taishan (Tai Shan Fu Jun), and then be able to receive rebirth. Although the realms of the living and the dead are separated, sincerity will surely be felt. I will try to ask Lord Taishan, perhaps I can know where my disciple was reborn. So he took his tin staff, burned incense, and went to the Taishan Temple, explaining his intentions in detail. He reported to the deity three times, and the wooden tablet suddenly made a sound, replying: 'Since the Dharma master's precepts and conduct are pure and sincere, and his intention in coming is so earnest, how dare I not tell the Dharma master about the matter you ask about.' Then he ordered a wooden attendant deity to summon the person in charge of this matter. The attendant deity then went to the east wing room and summoned a person to come. Lord Taishan then asked: 'Where is the disciple Wang Ming now?' This person replied: 'He is detained here, and has not yet been reborn.' Daochao still requested to see him. Lord Taishan then ordered him to follow that person to the east wing room, which was more than ten steps away, and he saw the disciple, whose appearance and clothes were exactly the same as when he was alive. The teacher and disciple wept sadly. After a long time, Daochao asked him: 'What is the karmic retribution of suffering and joy like?' The disciple replied: 'I am now detained'

系。亦無苦樂。但生處未定。急須功德扶持。若無善根。恐生惡處。師問。作何福善。可得莊嚴。弟子答云。愿師為造法花經一部。一百僧齊。師云。此事可辦。因別弟子。更見府君。府君具問。相見何說。師。述須建齊造經之事。府君云。冥道大須功德。師可急營造畢。更來相見。超因還本住。即具紙筆。僱人寫經。仍建齊慶。功德既了。還往廟所。與府君相見。述修福已竟。來覓弟子。府君還命侍神。呼前主者。主者既至。府君即問。弟子在無。其人答云。已生勝處。超問。何是受生。其答云。寫經之人。初作妙字。女字始成。未得作少。當於此時。即得生處。超復問。今生何方。神人答云。生齊郡王武家。待其生兩三歲。可往訪覓。超心記神言。辭府君而退。后經三載。乃造王家。問云。檀越有兒。貧道欲見。此家富室。敬信三寶。但由來無子。近遠所知。後有此兒。疏親亦不相語。王君拒諱。不言有子。超云。貧道弟子。來生檀越家。已得三年。何為不以相示。因具說告太山府君之由。其母在合內聞之。語其父曰。法師靈感若此。何得隱諱。即抱兒安合限外。去超數丈。因直走遙入超懷。啼泣良久。年大出家。還事超為弟子。即開皇十五年也。不知師弟各年幾而終。

比丘尼練行。河東人也。不知其本

【現代漢語翻譯】現代漢語譯本：弟子說：『他也不能說是死了，也不能說是活著。既沒有痛苦，也沒有快樂，只是轉生之處尚未確定，急需功德來扶持。如果沒有善根，恐怕會轉生到惡劣的地方。』

法師問：『做什麼樣的福善，可以得到莊嚴？』

弟子回答說：『希望法師為他建造一部《法華經》，並供養一百位僧人。』

法師說：『這件事可以辦到。』於是告別弟子，再去見府君。

府君詳細地詢問，（法師）與（弟子）相見時說了些什麼。

法師敘述了需要建齋供僧、抄寫佛經的事情。

府君說：『陰間非常需要功德，法師可以趕緊營造完畢，再來相見。』

超於是回到原來的住所，準備好紙筆，僱人抄寫佛經，並舉辦齋會慶祝。功德完成後，再次前往廟宇，與府君相見，稟告說已經修福完畢，前來尋找弟子。

府君於是命令侍神，呼喚之前的主管者。主管者來到后，府君就問：『那個弟子在嗎？』

那人回答說：『已經轉生到好的地方了。』

超問：『他是如何受生的？』

那人回答說：『抄寫佛經的人，剛開始寫『妙』字，『女』字剛寫成，還沒來得及寫『少』字的時候，就在那個時候，他就得到了轉生之處。』

超又問：『現在轉生到哪裡了？』

神人回答說：『轉生到齊郡王武家。等他長到兩三歲，可以前去拜訪尋找。』

超心中記住了神人的話，告別府君而退。後來過了三年，才前往王家，問道：『施主有孩子嗎？貧道想見見。』

這家是富室，敬信三寶，但一直沒有兒子，遠近都知道。後來有了這個孩子，連關係疏遠的親戚也不告訴。王君拒絕承認，不承認有兒子。

超說：『貧道的弟子，轉生到施主家，已經三年了，為什麼不讓我見見？』於是詳細地說了太山府君的事情。

孩子的母親在內室聽到，告訴他的父親說：『法師如此靈驗，怎麼能隱瞞呢？』於是抱著孩子在合限之外，離超幾丈遠。孩子徑直跑入超的懷中，啼哭了很久。長大后出家，仍然侍奉超為弟子，就是開皇十五年。』不知道師父和弟子各自多少歲去世。

比丘尼練行，是河東人，不知道她的來歷。

【English Translation】 English version: Disciple said: 'He can't be said to be dead, nor can he be said to be alive. There is neither suffering nor joy, but the place of rebirth is not yet determined, and merits are urgently needed to support him. If there are no good roots, I am afraid he will be reborn in a bad place.'

The master asked: 'What kind of meritorious deeds can be done to obtain adornment?'

The disciple replied: 'I hope that the master will build a copy of the 'Lotus Sutra' (Fa Hua Jing) for him and offer it to one hundred monks.'

The master said: 'This matter can be done.' Then he bid farewell to the disciple and went to see the Prefect (Fu Jun) again.

The Prefect asked in detail what (the master) had said when he met (the disciple).

The master recounted the matter of needing to hold a vegetarian feast for monks and transcribe the scriptures.

The Prefect said: 'The underworld greatly needs merit. The master can quickly complete the construction and come to see me again.'

Chao then returned to his original residence, prepared paper and pen, hired people to transcribe the scriptures, and held a vegetarian feast to celebrate. After the merits were completed, he went to the temple again to meet the Prefect, reporting that he had completed the cultivation of merit and had come to find his disciple.

The Prefect then ordered the attendant god to summon the previous supervisor. After the supervisor arrived, the Prefect asked: 'Is that disciple here?'

The man replied: 'He has already been reborn in a good place.'

Chao asked: 'How was he reborn?'

The man replied: 'The person who transcribed the scriptures, when he first wrote the character 'Miao' (妙 - wonderful), the character 'Nu' (女 - female) had just been completed, and he had not yet had time to write 'Shao' (少 - few), at that time, he obtained the place of rebirth.'

Chao asked again: 'Where is he reborn now?'

The deity replied: 'Reborn in the family of Wang Wu in Qi Commandery (Qi Jun Wang Wu). When he is two or three years old, you can go and visit him.'

Chao remembered the deity's words in his heart and withdrew, bidding farewell to the Prefect. Later, after three years, he went to the Wang family and asked: 'Does the benefactor (Tan Yue) have a child? This poor monk wants to see him.'

This family was wealthy and respected the Three Jewels (San Bao), but they had never had a son, as everyone near and far knew. Later, they had this child, but they did not even tell distant relatives. Lord Wang refused to admit it, denying that he had a son.

Chao said: 'This poor monk's disciple has been reborn in the benefactor's family for three years. Why won't you let me see him?' Then he explained in detail the matter of the Prefect of Mount Tai (Tai Shan Fu Jun).

The child's mother heard it in the inner room and told his father: 'The master is so efficacious, how can we hide it?' Then she held the child outside the boundary, a few feet away from Chao. The child ran straight into Chao's arms and cried for a long time. When he grew up, he became a monk and still served Chao as a disciple, which was in the fifteenth year of the Kaihuang era. It is not known how old the master and disciple were when they died.

Bhikkhuni (Biqiu Ni) Lianxing was from Hedong, but her origins are unknown.

名。但以苦節專心。勤策無怠。俗稱練。因以名之。常誦法花。志欲抄寫。訪工書者一人。數倍酬直。別為凈室。莊嚴中表。經生。一起一沐。燃香薰衣。仍于寫經之室。鑿壁通外。加一竹筒。令寫經人。每欲出息。輒含竹筒。吐氣壁外。寫經七卷。八年乃畢。供養嚴重。盡其恭敬。龍門僧法端。常集大眾。講法花經。以此尼經本精定。遣人請之。尼固辭不與。法端責讓之。尼不得已。乃自送付。端等開讀。唯見黃紙。了無文字。更開余卷。皆悉如此。法端等慚懼。即送還尼。尼悲泣受之。以香水洗函。沐浴頂戴。繞佛行道。於七日夜。不暫休息。既而開視。文字如故(云云)。

嚴恭。字近禮。本泉州人。家富於財。而無兄弟。父母愛恭。言無所違。陳大建初。恭年弱冠。請于父母。愿得錢五萬。往揚州市物。父母從之。恭乘船載錢而下。去揚州數十里江中。逢一船載黿。將詣市賣之。恭問知其故。念黿將死。因請贖之。黿主曰。我黿大。頭別千錢乃可。恭問。有幾頭。答有五十。恭曰。我正有錢五萬。愿以贖之。黿主喜取錢。付黿而去。恭盡以黿放江中。而空船詣揚州。其黿主別恭。行十餘里。船沒而死。是日。恭父母在家。昏有皂衣客五十人。詣門寄宿。並送錢五萬。付恭父母曰。君兒在揚州。附此錢歸

【現代漢語翻譯】現代漢語譯本：

一位比丘尼，以艱苦的修行和專注的精神聞名，勤奮努力從不懈怠，世俗之人稱之為『練』，因此就用這個字來稱呼她。她經常誦讀《法華經》，立志要抄寫一遍。於是拜訪了一位擅長書法的人，以數倍的酬金聘請他，另外準備了乾淨的房間，莊嚴地佈置內外。抄經的人每次開始抄寫前都要沐浴焚香，用香薰衣服。並且在抄經的房間墻壁上鑿了一個孔，連線一根竹筒，讓抄經的人每次想要呼氣時，就含著竹筒，把氣吐到墻外。這樣抄寫了七卷經書，花了八年才完成。比丘尼以隆重的儀式供養這部經書，盡其所能地表達恭敬之意。

龍門寺的僧人法端，經常召集大眾講解《法華經》。他聽說這位比丘尼的經書版本非常精準，就派人去請求借閱。比丘尼堅決推辭不肯給。法端責備她，比丘尼不得已，只好親自把經書送去。法端等人打開經書閱讀，卻只見一片黃紙，完全沒有文字。再打開其他的經卷，也都是這樣。法端等人感到慚愧和恐懼，立刻把經書送還給比丘尼。比丘尼悲傷地哭泣著接過經書，用香水洗滌經函，沐浴后將經書頂在頭上，繞佛行走，七天七夜沒有片刻休息。之後再打開經書觀看，文字又恢復如初。（以上是故事梗概）

嚴恭（名），字近禮。原本是泉州人，家境富裕，但沒有兄弟。父母非常疼愛嚴恭，對他言聽計從。陳朝大建初年，嚴恭剛滿二十歲，向父母請求，希望能得到五萬錢，到揚州去購買貨物。父母答應了他。嚴恭乘船載著錢出發，在距離揚州幾十里的江面上，遇到一艘船載著一隻黿（一種大型鱉），準備到市場上去賣。嚴恭詢問得知了情況，想到這隻黿即將死去，於是請求把它買下來。黿的主人說：『我的黿很大，每個頭要一千錢才行。』嚴恭問：『有幾個頭？』回答說：『有五十個。』嚴恭說：『我正好有五萬錢，願意用來買它。』黿的主人高興地收了錢，把黿交給了嚴恭就離開了。嚴恭把所有的黿都放生到江中，然後空著船前往揚州。那個黿的主人離開嚴恭后，走了十幾里路，船就沉沒死了。當天，嚴恭的父母在家中，忽然有五十個穿著黑色衣服的人來到家門口，請求借宿，並且送來五萬錢，交給嚴恭的父母說：『你們的兒子在揚州，托我們把這些錢帶回來。』

【English Translation】 English version:

A Bhikkhuni (Buddhist nun), known for her ascetic practices and focused mind, diligently strived without laziness, commonly referred to as 'Lian' (practiced), hence she was named so. She often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), aspiring to transcribe it. Therefore, she visited a skilled calligrapher, hiring him with several times the usual payment, and prepared a clean room separately, decorating both the interior and exterior solemnly. The scribe, before each session, would bathe and burn incense, perfuming his clothes. Furthermore, in the room where the sutra was being transcribed, a hole was drilled in the wall, connected to a bamboo tube, so that whenever the scribe wanted to exhale, he would hold the bamboo tube and breathe out into the wall. In this way, seven volumes of the sutra were transcribed, taking eight years to complete. The Bhikkhuni offered the sutra with a grand ceremony, expressing her utmost respect.

Monk Fāduān (name) of Lóngmén Temple (Dragon Gate Temple), often gathered the assembly to lecture on the Lotus Sutra. He heard that this Bhikkhuni's version of the sutra was very accurate, so he sent someone to request to borrow it. The Bhikkhuni firmly declined to give it. Fāduān reproached her, and the Bhikkhuni had no choice but to personally send the sutra. Fāduān and others opened the sutra to read, but only saw yellow paper, completely without any writing. Opening the other volumes, they were all the same. Fāduān and others felt ashamed and fearful, and immediately returned the sutra to the Bhikkhuni. The Bhikkhuni received the sutra with sorrowful weeping, washed the sutra container with fragrant water, bathed, and placed the sutra on her head, circumambulating the Buddha, without resting for seven days and nights. Afterwards, opening the sutra to view it, the writing was as before. (The above is a summary of the story).

Yán Gōng (name), styled Jìnlǐ (name). Originally from Quánzhōu (city), his family was wealthy, but he had no brothers. His parents loved Yán Gōng very much, and obeyed his every word. In the early years of the Dàjiàn (era name) period of the Chén Dynasty, Yán Gōng had just turned twenty, and requested from his parents that he be given 50,000 coins to go to Yángzhōu (city) to purchase goods. His parents agreed. Yán Gōng set sail with the money, and on the river dozens of miles from Yángzhōu, he encountered a boat carrying a softshell turtle (Pelochelys cantorii), intending to sell it at the market. Yán Gōng inquired and learned the situation, and thinking that the turtle was about to die, he requested to buy it. The turtle's owner said, 'My turtle is large, each head is worth 1,000 coins.' Yán Gōng asked, 'How many heads are there?' The reply was, 'There are fifty.' Yán Gōng said, 'I happen to have 50,000 coins, and I am willing to use them to buy it.' The turtle's owner happily took the money, handed the turtle over to Yán Gōng, and left. Yán Gōng released all the turtles into the river, and then went to Yángzhōu with an empty boat. The turtle's owner, after leaving Yán Gōng, traveled a dozen miles, and the boat sank and he died. That day, Yán Gōng's parents were at home, when suddenly fifty people wearing black clothes came to the door, requesting to stay overnight, and brought 50,000 coins, giving them to Yán Gōng's parents, saying, 'Your son is in Yángzhōu, and asked us to bring this money back.'

。愿依數受也。恭父母怪愕。疑恭死。固審之。客曰。兒無恙。但不須錢。故附歸耳。恭父受之。記是本錢。皆水濕。留客為設食。客止。明旦辭去。后月餘。恭還家。父母大喜。既而問附錢所由。恭言。無之。父母說客形狀。及附錢日月。乃贖黿之日。於是。知五十客皆所贖黿也。父子驚歎。因從家揚州。專勤福業。常讀法花。至見寶塔品。輟經而嘆曰。一塔之內。有二如來。分身諸佛。其數不少。我今何為不逢一聖。感慨良久。其夜。忽夢見有梵僧。自稱法脫。語恭云。若寫此經。兼事講說。欲見諸佛。斯事可階。恭因發願造法花百部。未幾之間。忽遇重疾。誓造千部講五百遍。於是。大起房宇。為經之室。莊嚴清凈。供給豐厚。書生常數十人。揚州道俗。共相崇敬。號之為嚴法花。其病既愈。志願彌稱。恭嘗一時在經堂北。有一異僧。年可八十。來告恭云。聞君造經。愿請一部。又承未有提婆達多品。今留此品。可於寶塔品后安之。貧道。從龜茲國來。今往羅浮山去。得經一部。粗略披尋。仍留金一鉼。重三十斤。用入法花。來歲夏間當附物。又云。向見普賢品內咒。少一句語。宜覓足之。言畢而退。恭尋后看。莫知所在。後有棲霞寺禪師寶恭。送零落法花經五十許卷。使恭成就擬用流通。有一卷第七。是宋元

【現代漢語翻譯】愿按照（他們）的數量接受（功德）。（恭的）父母感到奇怪和驚訝，懷疑恭已經死了，所以仔細地詢問（來人）。客人說：『我的孩子沒事，只是不需要錢，所以我順便帶他回來了。』恭的父親接受了（恭），記下這是本錢，（發現錢）都濕了。留下客人在家吃飯，客人答應了。第二天早上，客人告辭離開了。一個多月后，恭回到家，父母非常高興。之後，（父母）問起（恭）帶回錢的緣由。恭說：『沒有這回事。』父母描述了客人的外貌，以及（客人）留下錢的日期，正是贖黿（一種大型淡水龜）的那天。於是，（他們）知道那五十個客人都是被贖的黿。父子倆感到驚訝和讚歎，因此從家鄉（搬到）揚州，專門勤奮地從事積福的事業，經常誦讀《法華經》。當讀到《見寶塔品》時，（恭）停止誦經，感嘆道：『一座寶塔之內，有兩尊如來，還有無數的分身諸佛。我如今為何不能遇到一位聖人？』感慨了很久。當天晚上，忽然夢見一位梵僧，自稱法脫，告訴恭說：『如果抄寫這部經，並且從事講解，想要見到諸佛，這件事就可以成為階梯。』恭因此發願抄寫法華經一百部。沒過多久，忽然得了重病，（於是）發誓要造一千部（經），講解五百遍。因此，大興土木，建造房屋，作為抄經的場所，裝飾得莊嚴清凈，供給豐厚，（僱傭的）書生常常有數十人。揚州的僧人和俗人，都非常崇敬他，稱他為嚴法花。他的病痊癒后，志願更加堅定。恭曾經有一次在經堂北面，遇到一位奇異的僧人，年紀大約八十歲，來告訴恭說：『聽說您在抄寫經書，希望請一部。又聽說還沒有《提婆達多品》，現在留下這一品，可以安放在《寶塔品》之後。貧道從龜茲國來，現在要前往羅浮山。』（僧人）得到一部經，粗略地翻閱了一下，仍然留下金子一鉼（古代重量單位，約合24銖），重三十斤，用來資助法華經（的抄寫）。（僧人）說：『明年夏天的時候，我會附上東西。』又說：『之前看到《普賢品》內的咒語，少了一句，應該找補全。』說完就離開了。恭回頭尋找，不知道（僧人）去了哪裡。後來有棲霞寺的禪師寶恭，送來零散的《法華經》五十多卷，讓恭完成（抄寫），打算用來流通。其中有一卷第七，是宋元

【English Translation】 Wishing to receive (merit) according to their number. (Gong's) parents felt strange and surprised, suspecting that Gong had died, so they carefully inquired (of the visitor). The guest said, 'My child is fine, just that he doesn't need money, so I brought him back on the way.' Gong's father accepted (Gong), noting that this was the capital, (and found that the money) was all wet. He kept the guest for a meal, and the guest agreed. The next morning, the guest bid farewell and left. More than a month later, Gong returned home, and his parents were very happy. Afterwards, (the parents) asked about the reason for (Gong) bringing back the money. Gong said, 'There is no such thing.' The parents described the guest's appearance and the date the (guest) left the money, which was the day the turtle (a large freshwater turtle) was redeemed. Therefore, (they) knew that the fifty guests were all the redeemed turtles. The father and son were surprised and amazed, so they moved from their hometown to Yangzhou, specializing in diligently engaging in meritorious deeds, and often reciting the Lotus Sutra (Fahua Jing). When reading the Chapter of the Appearance of the Jeweled Stupa (Jian Baota Pin), (Gong) stopped reciting the sutra and sighed, 'Within a jeweled stupa, there are two Tathagatas (如來), and countless manifestations of Buddhas. Why can't I meet a sage now?' He sighed for a long time. That night, he suddenly dreamed of a Brahmin monk, who called himself Fatuo, and told Gong, 'If you transcribe this sutra and engage in lecturing, if you want to see all the Buddhas, this matter can become a stepping stone.' Gong therefore vowed to transcribe one hundred copies of the Lotus Sutra. Before long, he suddenly fell seriously ill, (so he) vowed to make a thousand copies (of the sutra) and lecture five hundred times. Therefore, he built houses on a large scale, building houses as places for transcribing scriptures, decorating them solemnly and purely, and providing them generously. The scholars (he hired) often numbered in the dozens. The monks and laypeople of Yangzhou all respected him very much, calling him Yan Fahua. After his illness was cured, his aspirations became even stronger. Gong once encountered a strange monk north of the scripture hall. The monk was about eighty years old and came to tell Gong, 'I heard that you are transcribing scriptures and hope to request a copy. I also heard that there is no Devadatta Chapter (Tiba Duoduo Pin), so I will leave this chapter now, which can be placed after the Chapter of the Appearance of the Jeweled Stupa. This poor monk comes from the Kucha (Qiuci) kingdom and is now going to Mount Luofu. (The monk) obtained a copy of the scripture, roughly read it, and still left a gold bing (鉼, ancient unit of weight, approximately 24 zhu), weighing thirty jin (斤, a unit of weight, approximately 500g), to subsidize the Lotus Sutra (transcription). (The monk) said, 'I will attach things next summer.' He also said, 'I saw earlier that the mantra in the Universal Worthy Bodhisattva Chapter (Puxian Pin) is missing a sentence, so it should be completed.' After speaking, he left. Gong looked back and searched, but did not know where (the monk) had gone. Later, Chan (禪) Master Bao Gong of Qixia Temple (Qixia Si) sent more than fifty scattered volumes of the Lotus Sutra, allowing Gong to complete (the transcription) and intending to circulate them. One volume, the seventh, is from the Song (Song) and Yuan (Yuan) dynasties.

嘉二十九年宋懿所造。校普賢咒。果少婆羅帝三字。是第十六句。自後寫經。仍依足之。恭嘗有親知從貸經錢一萬。恭不獲已與之。貸者受錢。以船載歸。中路船傾。所貸之錢落水。而船人不溺。是日。恭入錢庫。見有一萬濕錢。如新出水。恭甚怪之。后見前貸錢人。乃知濕錢是所貸者。至來年夏內。有廬江人侯志。從鄱陽郡下。到宮亭湖。卒遇暴風。宗伴多有被溺。唯志一船。如被持引。橫風截浪。遙到廟所。見有一神形長二丈。被甲帶劍。身坐一人。問志生平所有罪過。無非實錄。志悉款伏。又問。識蔣州造法花經嚴恭以不。我今寄錢一萬。入其功德。汝可付之。語竟便隱。志不知錢之所出。唯記嚴恭姓名。仍值便風。乘船利涉。行止二日。到彼當塗縣。船才泊岸。忽有一人。自稱姓許。來覓侯志云。在陳之日。曾於會稽。就君市錦四匹。余直尚少。今欲還君。乃留錢一萬。逼志令受。志憶有交關。不記余贖。留錢乃去。遂不知所之。志心方曉神錢不二。到江寧縣。訪恭以錢付之。委陳上事。恭倍歡忻。精到愈功。乃發願造三千部。講一千遍。後有江夏郡人李湛。請經一部。還鄉供養。於三山遇風。一舟漂沒。湛身亦沒。經涉五日。新林坊人。忽望水上。有數十鴉鴟。共擁一物。光彩映日。隨流而下。仍輕舸往取

【現代漢語翻譯】現代漢語譯本：這是宋朝嘉二十九年由宋懿所造的。校對《普賢咒》時，發現少了『果少婆羅帝』三個字，位於第十六句。自那以後抄寫的經文，都按照補足后的版本。嚴恭曾經有個親戚向他借了一萬經錢。嚴恭不得已借給了他。借錢的人收到錢后，用船載著回家。途中船翻了，所借的錢都掉進水裡，但船上的人卻沒有溺水。當天，嚴恭進入錢庫，看到有一萬濕錢，好像剛從水裡撈出來一樣。嚴恭對此感到非常奇怪。後來見到之前借錢的人，才知道那些濕錢就是他借走的。到了第二年夏天，有個廬江人名叫侯志，從鄱陽郡下來，到了宮亭湖，突然遇到暴風。同伴大多被淹死了，只有侯志的船，好像被什麼東西牽引著，橫風截浪，遠遠地到了廟宇所在的地方。他看到一個神，身高二丈，身披盔甲，手持寶劍，身邊坐著一個人。神問侯志一生所犯的罪過，侯志如實回答，全部承認。神又問：『你認識在蔣州製造《法華經》的嚴恭嗎？我現在寄一萬錢，加入他的功德，你可以把錢交給他。』說完就消失了。侯志不知道錢是從哪裡來的，只記住了嚴恭的名字。之後順風行駛，乘船順利渡過難關。走了兩天，到了當塗縣。船剛靠岸，忽然有一個人，自稱姓許，來找侯志說：『之前在陳地的時候，我曾在會稽向你買了四匹錦緞，還欠你一些錢，現在想還給你。』於是留下了一萬錢，硬要給侯志。侯志記得有這筆交易，但不記得還欠錢。留下錢后就離開了，也不知道去了哪裡。侯志這才明白神給的錢和許某給的錢是一樣的。到了江寧縣，侯志找到嚴恭，把錢交給他，詳細地講述了事情的經過。嚴恭非常高興，更加精進地完成功德，於是發願要造三千部經，講解一千遍。後來有個江夏郡人名叫李湛，請了一部經，帶回家鄉供養。在三山遇到了風浪，一條船沉沒了，李湛也落水了。過了五天，新林坊的人，忽然看到水面上，有幾十只烏鴉和老鷹，共同擁著一個東西，光彩照耀著太陽，順著水流而下，於是用小船去取。

【English Translation】 English version: This was created by Song Yi in the 29th year of Jia during the Song Dynasty. When proofreading the Samantabhadra Mantra (Pu Xian Zhou), it was discovered that the three words 'Guo Shao Po Luo Di' were missing from the sixteenth line. From then on, the copied scriptures were based on the supplemented version. Yan Gong once had a relative who borrowed 10,000 jing qian (scripture money) from him. Yan Gong reluctantly lent it to him. The borrower received the money and loaded it onto a boat to return home. On the way, the boat capsized, and the borrowed money fell into the water, but the people on the boat did not drown. That day, Yan Gong entered the treasury and saw 10,000 wet coins, as if they had just been taken out of the water. Yan Gong was very surprised by this. Later, when he saw the person who had borrowed the money, he realized that the wet coins were the ones he had borrowed. In the summer of the following year, a man from Lujiang named Hou Zhi, came down from Poyang County and arrived at Gongting Lake, where he suddenly encountered a storm. Most of his companions drowned, but Hou Zhi's boat, as if being pulled by something, crossed the wind and waves and arrived at the location of the temple. He saw a god, two zhang (丈, a unit of length) tall, wearing armor and holding a sword, with a person sitting beside him. The god asked Hou Zhi about the sins he had committed in his life, and Hou Zhi truthfully answered and admitted everything. The god then asked: 'Do you know Yan Gong, who makes the Lotus Sutra (Fa Hua Jing) in Jiangzhou? I am now sending 10,000 coins to add to his merits, you can give the money to him.' After speaking, he disappeared. Hou Zhi did not know where the money came from, but only remembered Yan Gong's name. Afterwards, he sailed with the wind and crossed the difficulties smoothly. After two days, he arrived at Dangtu County. As soon as the boat docked, a man suddenly came, claiming to be surnamed Xu, and came to find Hou Zhi, saying: 'When I was in Chen, I bought four pieces of brocade from you in Kuaiji, and I still owe you some money. Now I want to return it to you.' So he left 10,000 coins and insisted on giving them to Hou Zhi. Hou Zhi remembered the transaction, but did not remember owing money. After leaving the money, he left and did not know where he went. Hou Zhi then realized that the money given by the god and the money given by Xu were the same. When he arrived in Jiangning County, Hou Zhi found Yan Gong, gave him the money, and told him the details of the matter. Yan Gong was very happy and worked even harder to complete his merits, so he vowed to make 3,000 copies of the scripture and explain it 1,000 times. Later, a man from Jiangxia County named Li Zhan, requested a copy of the scripture and took it back to his hometown for worship. He encountered wind and waves in Sanshan, and a boat sank, and Li Zhan also fell into the water. After five days, the people of Xinlinfang suddenly saw on the water surface, dozens of crows and eagles, jointly holding an object, its light shining on the sun, flowing down with the water, so they took a small boat to retrieve it.

。得一漆函。上岸披。經一無沾濕。坊人送上刺史張熙。熙撿經后。乃是嚴恭造經。送還恭舍。勘目即是李湛所請之部。又齊王府人。忘姓名。請經一部還家。過江遭風船沒。財物皆盡。唯身獲存。法花一函。在江半日。隨浪上下。似如緘持。後人接獲尋撿。一無損濕。送還恭舍。勘目知是齊王府人所請之經。又嘗至市買紙。適遇少錢。忽見一人。持錢三千。授恭曰。助君買紙。言畢不見。如此非一。隨開皇末。恭死。子孫傳其業。隋季。盜賊至江都。皆相與約。勿入嚴法花里。里人賴之獲全。前後所寫。二千五百餘部。

釋某。失其名。隋大業中。行至太山廟。求寄宿。廟令曰。此無別舍。唯神廟廡下可宿。然此來寄宿者。輒死。僧曰。無苦也。令不得已從之。為施床于廡下。僧至夜端坐誦經。可一更。聞屋中環珮聲。須臾神出。為僧禮拜。僧曰。聞此宿者多死。豈檀越害之耶。愿見護念。神曰。遇其死時將至。聞弟子聲。因自懼死。非殺之也。愿師無慮。僧延坐。談說如人。良久。僧問曰。聞人傳說。太山案鬼。寧有之耶。神曰。弟子薄福有之。豈欲見先亡乎。僧曰。有兩同學僧先死。愿見之。神問名。一人已生人間。一人在獄。罪重不可喚。與師就見可也。僧甚悅。因共起出門。不遠而至一所。多見廂獄

【現代漢語翻譯】現代漢語譯本：他得到一個塗漆的盒子，上岸打開，發現經書一點也沒有濕。街坊們將經書送給刺史張熙（地方長官名）。張熙檢查經書後，發現是嚴恭（人名）抄寫的經書，便送還到嚴恭的住所。覈對目錄，正是李湛（人名）所請的那一部。又有齊王府（古代王爺的府邸）的人，忘記了姓名，請了一部經書帶回家。過江時遭遇風浪，船沉沒了，財物都損失殆盡，只有他自己活了下來。《法華經》經函在江中漂浮了半天，隨著波浪上下起伏，好像被什麼東西保護著。後來有人撿到，打開檢查，一點也沒有損壞和潮濕，送還到嚴恭的住所。覈對目錄，知道是齊王府的人所請的經書。嚴恭還曾經到市場買紙，恰好缺少一些錢，忽然看見一個人，拿著三千錢，交給嚴恭說：『幫助您買紙。』說完就不見了。這樣的事情不止一次。隋朝開皇末年，嚴恭去世，子孫繼承他的事業。隋朝末年，盜賊來到江都（地名），都互相約定，不要進入嚴法花里（嚴恭居住的地方）。里人依靠這個得以保全。前後所抄寫的經書，共有二千五百多部。釋某（僧人稱謂），失去了他的名字。隋朝大業年間，他走到泰山廟（地名）請求借宿。廟裡的負責人說：『這裡沒有別的房間，只有神廟的廂房可以住。然而，來這裡借宿的人，往往會死去。』僧人說：『沒關係。』負責人不得已答應了他，為他在廂房裡安置了床鋪。僧人到了晚上端坐誦經。大約過了一個更次（古代計時單位），聽到屋裡有環珮的聲音。一會兒，神（指泰山神）出來，向僧人禮拜。僧人說：『聽說在這裡住宿的人大多會死去，難道是您加害他們嗎？希望您能保護我。』神說：『他們是遇到死期將至，聽到弟子的聲音，因此自己害怕而死，不是我殺害的。希望師父不要顧慮。』僧人請神坐下，談說得像人一樣。過了很久，僧人問道：『聽說人們傳說，泰山掌管鬼魂的案件，有這回事嗎？』神說：『弟子我福薄，確實有這回事。您想見見已故的親人嗎？』僧人說：『有兩位同學僧人先去世了，希望能夠見見他們。』神問他們的名字，其中一人已經轉生到人間，一人在監獄裡，罪孽深重，不能召喚。可以和師父一起去見他。』僧人非常高興，於是和神一起出門，不遠就到了一處地方，看到了很多廂房監獄。

【English Translation】 English version: He obtained a lacquered box, went ashore and opened it, finding the scriptures completely untouched by water. The neighbors sent the scriptures to the prefect Zhang Xi (name of a local official). After examining the scriptures, Zhang Xi found that they were copied by Yan Gong (personal name), so he returned them to Yan Gong's residence. Checking the catalog, it was exactly the copy requested by Li Zhan (personal name). Also, a person from the Qi Royal Mansion (ancient prince's residence), whose name was forgotten, requested a copy of the scriptures to take home. While crossing the river, they encountered a storm, the boat sank, and all the belongings were lost, only he himself survived. The 'Lotus Sutra' box floated in the river for half a day, rising and falling with the waves, as if protected by something. Later, someone picked it up, opened it and checked, and it was not damaged or wet at all, and sent it back to Yan Gong's residence. Checking the catalog, it was known that it was the scriptures requested by the person from the Qi Royal Mansion. Yan Gong also once went to the market to buy paper, and happened to be short of some money, when suddenly he saw a person, holding three thousand coins, and handed them to Yan Gong, saying, 'Help you buy paper.' After saying that, he disappeared. Such things happened more than once. At the end of the Kaihuang era of the Sui Dynasty, Yan Gong died, and his descendants inherited his career. At the end of the Sui Dynasty, bandits came to Jiangdu (place name), and they all agreed with each other not to enter Yan Fahua Li (the place where Yan Gong lived). The people in the neighborhood relied on this to be preserved. The scriptures copied before and after totaled more than two thousand five hundred copies. Shi Mou (a term for a monk), lost his name. During the Daye era of the Sui Dynasty, he went to Taishan Temple (place name) and asked to stay overnight. The person in charge of the temple said, 'There are no other rooms here, only the wing of the temple can be used for lodging. However, those who come here to stay overnight often die.' The monk said, 'It doesn't matter.' The person in charge had no choice but to agree to him, and arranged a bed for him in the wing. The monk sat upright and chanted scriptures at night. After about one geng (ancient unit of time), he heard the sound of jade pendants in the room. After a while, the god (referring to the Taishan god) came out and bowed to the monk. The monk said, 'I heard that most of the people who stay here die, is it you who harmed them? I hope you can protect me.' The god said, 'They encountered the time of their death, and heard the voice of the disciple, so they were afraid and died, it was not I who killed them. I hope the master does not worry.' The monk invited the god to sit down, and they talked like humans. After a long time, the monk asked, 'I heard people say that Taishan is in charge of the cases of ghosts, is there such a thing?' The god said, 'I, your disciple, have little fortune, and there is indeed such a thing. Do you want to see your deceased relatives?' The monk said, 'Two fellow monks have passed away before, I hope to see them.' The god asked their names, one of them has already been reborn into the human world, and one is in prison, his sins are heavy, and he cannot be summoned. I can take the master to see him.' The monk was very happy, so he went out with the god, and soon arrived at a place, where he saw many wing prisons.

。火光甚盛。神將僧入一院。遙見一人在火中。號呼不能言。形變不可復識。而血肉燋臭令人傷心。神曰。此是也。師不復欲歷觀耶。僧愁愍求出。俄而至廟。又與神坐。因問。欲救同學。有得理耶。神曰。可得耳。為寫法花經者便免。既而將曙。神辭僧入堂。旦而廟令視僧不死。怪異之。僧因為說。仍即為寫法花經一部。莊嚴畢。又將經就廟宿。其夜。神出如初。歡喜禮拜。慰問來意。僧以事答。神曰。弟子知之。師為寫經。始書題目。彼已脫免。今久出生不在也。然此處不凈潔。不可安經。愿師還送經向寺。言說久之將曉。辭訣而入。僧送經于寺。

司空陳容公竇抗。早出中衢。宿知寶所。雖貴極臺輔。而凝心妙覺。爰舍凈財。立靜法寺。莊嚴輪奐。將美天宮。其弟琎。行盡色難。志窮惡道。奉為考安豐公。妣成安公主。敬造法花金剛般若。各一部。乃妙思神[示*栗]。幽情獨悟。每菡萏將發。澡雪身衣。自搴池內白蓮花葉。潔凈曝干。搗以為紙。於是。嚴飾道場。躬自抄寫。刺心取血。用以為墨。斯事振古罕儔。理多祥瑞。而琎謙損慎密。不許外傳。使後代無聞。惜哉。其經。緘之寶藏。於今尚在。

馬衡。具州洛水人也。父母喪亡。盧于墓側。營造墳塋三所。皆躬自負土。積三年乃就。境甚高

【現代漢語翻譯】現代漢語譯本：火焰非常旺盛。神將僧人帶入一個院子，遠遠地看見一個人在火中，呼號卻說不出話，形狀改變得無法辨認，血肉燒焦的氣味令人傷心。神說：『這就是他。您不想再繼續觀看了嗎？』僧人愁苦悲憫，請求離開。不久到了廟裡，又和神坐在一起，於是問道：『想要救我的同學，有可能嗎？』神說：『可以的。為他書寫《法華經》就能免除他的痛苦。』不久天將破曉，神向僧人告辭，進入佛堂。早晨，廟裡的官員看見僧人沒死，感到非常奇怪，僧人便把事情的經過告訴了他，官員於是立即為他書寫了一部《法華經》，莊嚴地裝裱完畢。僧人又帶著經書到廟裡過夜。那天晚上，神像先前一樣出現，歡喜地禮拜，慰問僧人的來意。僧人把事情回答了他。神說：『弟子知道這件事。您為他書寫經書，剛寫下題目，他就已經脫離苦難了，現在已經出生到別的地方去了。然而這裡不乾淨，不能安放經書，希望您把經書送回寺廟。』說了很久，天快亮了，神告別離去。僧人將經書送到寺廟。司空陳容公竇抗（Dou Kang），早年出任中衢，很早就知道寶所。雖然官位顯赫，位極臺輔，卻一心向佛，捨棄凈財，建立靜法寺。寺廟莊嚴宏偉，堪比天宮。他的弟弟竇琎（Dou Jin），修行達到極高的境界，立志窮盡惡道。爲了已故的父親安豐公（Anfeng Gong）和母親成安公主（Cheng'an Gongzhu），恭敬地建造了《法華經》（Fahua Jing）和《金剛般若經》（Jingang Bore Jing）各一部。他構思巧妙，心領神會，每當荷花將要開放時，就沐浴更衣，親自從池塘里採摘潔白的蓮花葉，清洗乾淨后曬乾，搗碎做成紙。於是，他莊嚴地佈置道場，親自抄寫經書，刺破手指取出鮮血，用作墨水。這件事自古以來罕見，預示著許多祥瑞。但是竇琎謙虛謹慎，不許外傳，以致後代無人知曉，實在可惜。這部經書被封存在寶藏中，至今還在。馬衡（Ma Heng），是具州洛水人。父母去世后，他在墓旁搭棚居住。建造了三座墳墓，都親自背土，積三年才完成，墳墓地勢很高。

【English Translation】 English version: The fire was extremely intense. A spirit led the monk into a courtyard, where he saw a person in the fire from afar, crying out but unable to speak. His form was so changed that he was unrecognizable, and the smell of burning flesh and blood was heartbreaking. The spirit said, 'This is him. Do you not wish to continue watching?' The monk was sorrowful and compassionate, and begged to leave. Soon they arrived at a temple, and he sat with the spirit again. He asked, 'Is it possible to save my fellow monk?' The spirit said, 'It is possible. Writing the 'Lotus Sutra' (Fahua Jing) for him will free him from his suffering.' Soon dawn was approaching, and the spirit bid farewell to the monk and entered the hall. In the morning, the temple official saw that the monk was not dead and was very surprised. The monk then told him what had happened, and the official immediately wrote a copy of the 'Lotus Sutra', decorating it solemnly. The monk then took the sutra to the temple to spend the night. That night, the spirit appeared as before, joyfully bowing and inquiring about the monk's intentions. The monk answered him. The spirit said, 'This disciple knows of this matter. When you wrote the sutra for him, as soon as you wrote the title, he was already freed from suffering and has now been reborn elsewhere. However, this place is not clean, and the sutra cannot be placed here. I hope you will send the sutra back to the temple.' After speaking for a long time, it was almost dawn, and the spirit bid farewell and left. The monk sent the sutra to the temple. Dou Kang, Duke of Chenrong, Sima Kong (a high-ranking official title), went to Zhongqu early in his career and knew of the precious place early on. Although his official position was prominent, reaching the highest ranks, he was devoted to Buddhism, donating pure wealth to establish Jingfa Temple. The temple was solemn and magnificent, comparable to a heavenly palace. His younger brother, Dou Jin, cultivated to the highest level and vowed to exhaust the evil paths. For his deceased father, Duke Anfeng (Anfeng Gong), and mother, Princess Cheng'an (Cheng'an Gongzhu), he respectfully created one copy each of the 'Lotus Sutra' (Fahua Jing) and the 'Diamond Prajna Sutra' (Jingang Bore Jing). He had ingenious ideas and understood the meaning of the sutras. Whenever the lotus flowers were about to bloom, he would bathe and change his clothes, personally picking pure white lotus leaves from the pond, cleaning them, drying them in the sun, and grinding them into paper. Then, he solemnly decorated the altar and personally copied the sutras, piercing his finger to draw blood for ink. This event was rare throughout history, foreshadowing many auspicious signs. However, Dou Jin was humble and cautious, and did not allow it to be spread, so that later generations did not know about it, which is a pity. This sutra is sealed in a treasure trove and still exists today. Ma Heng was a native of Luoshui in Juzhou. After his parents died, he lived in a shed next to their graves. He built three tombs, carrying the soil himself, which took three years to complete. The tombs were on very high ground.

峻。人所嘆伏。每在廬中宿臥。恒有大白蛇。曳身廬屋上。垂頭臨戶。若欲出入。蛇即縮頭避之。如是為恒。不至侵害。狀如守護。又有一白狼。恒去來。臥起廬側。及墳事畢。其人又起念。我雖為父母。造成此墳。仍未為亡靈別修功德。因即發願。造法花經。以資魂路。乃以冢傍凈處。香水灑地。採取穀子種之。生長之後。每以香水溉養。及其成樹。即采皮如法造紙。亦用香水和泥。作屋于墳傍。請書生寫經。護凈齊蔬。出入每易衣服。仍以四事供養不闕。及書經了。未得莊嚴。以三重紙裹。著小屋壁上。忽然夜中風雨大至。及明。乃上屋被風雨飄破。草木皆盡。在地水深數尺。失經所在。凡經二日。水歇之後。於水下收得所寫之經。唯在上一重紙濕。至第二重。儼然乾淨。一無傷損。不濕不污。其人初失此經。悲號懊惱。日夜悲動。及見經在。歡喜踴躍。得未曾有。遂得莊嚴成就。永為供養。

釋曇韻。定州人。行年七十。隋末喪亂。隱於離石比干山。常誦法花經。欲寫其經。無人同志。如此積年。忽有書生。無何而至。云所欲潔凈。並能行之。於是。清旦食訖。入浴著凈衣。受八戒。含香燒香。寂然抄寫。至暮方出。明又如先。曾不告倦。及經寫了。如法親奉。相送出門。斯須不見。乃至裝潢。一如□法

【現代漢語翻譯】現代漢語譯本：有一個人，他的行為端正嚴謹，令人歎服。他經常在廬舍中住宿，總有一條大白蛇，拖著身子在廬舍屋頂上，垂下頭靠近門口，好像要進出一樣。當人要出入時，蛇就縮回頭避開。像這樣持續不斷，從不侵害他，樣子就像在守護一樣。又有一隻白狼，經常來來去去，臥在廬舍旁邊。等到墳墓的事情完畢后，這個人又產生了一個念頭：『我雖然為父母建造了這座墳墓，但仍然沒有為亡靈另外修功德。』因此就發願，抄寫法華經，用來資助亡靈的道路。於是就在墳墓旁邊乾淨的地方，用香水灑地，採集穀子的種子種下去。生長之後，每次都用香水澆灌滋養。等到穀子成熟后，就采其皮，如法制造紙張。也用香水和泥，在墳墓旁邊建造房屋，請書生抄寫經書。他自己則保持清凈，吃齋食素，出入每次都更換衣服，並且用四事供養從不缺少。等到經書抄寫完畢，還沒來得及莊嚴，就用三重紙包裹起來，放在小屋的墻壁上。忽然夜裡狂風暴雨大作，等到天亮，只見屋頂被風雨吹破，草木都被吹盡，地上積水深達數尺，丟失了經書的所在。過了兩天，水退之後，在水下找到了所抄寫的經書，只有最外面的一重紙濕了，裡面的第二重紙，卻仍然乾淨如新，沒有絲毫損傷，不濕也不臟。這個人起初丟失了經書，悲傷懊惱，日夜悲痛。等到看見經書還在，歡喜雀躍，感到從未有過。於是就得以莊嚴成就，永遠供養。

釋曇韻，是定州人。年齡七十歲。隋朝末年發生戰亂，他就隱居在離石的比干山。經常誦讀法華經，想要抄寫這部經，卻沒有志同道合的人。這樣過了很多年。忽然來了一個書生，不知道從哪裡來的，說他想要保持潔凈，並且能夠做到。於是，每天清早吃完飯後，就去沐浴，穿上乾淨的衣服，受持八戒，口中含香，焚香，寂靜地抄寫經書。到傍晚才出來。第二天又像先前一樣。從不感到疲倦。等到經書抄寫完畢，如法地親自送書生出門，一會兒就不見了。之後進行裝裱，一切都如法。

【English Translation】 English version: There was a man whose conduct was upright and admirable, causing people to sigh in admiration. He often stayed overnight in a hut, and there was always a large white snake that would drag its body onto the roof of the hut, hanging its head near the door, as if wanting to enter or exit. When the man was about to go in or out, the snake would retract its head to avoid him. This continued constantly, and it never harmed him, appearing as if it were guarding him. There was also a white wolf that would frequently come and go, lying down beside the hut. After the funeral matters were completed, the man had another thought: 'Although I have built this tomb for my parents, I have not yet performed any other meritorious deeds for the deceased.' Therefore, he made a vow to transcribe the Lotus Sutra (法花經), to aid the souls of the deceased on their path. So, in a clean place beside the tomb, he sprinkled the ground with fragrant water and collected grain seeds to plant. After they grew, he would always water and nourish them with fragrant water. When the grain matured, he would harvest its bark and make paper according to the proper method. He also used fragrant water and mud to build a house beside the tomb, inviting a scribe to copy the scriptures. He himself maintained purity, ate vegetarian food, and changed his clothes every time he entered or exited, and he never lacked in offering the four requisites. When the scriptures were copied, before he had time to adorn them, he wrapped them in three layers of paper and placed them on the wall of the small house. Suddenly, a great wind and rainstorm arose in the night. When it dawned, the roof had been broken by the wind and rain, the grass and trees had been swept away, and the water on the ground was several feet deep. The location of the scriptures was lost. After two days, when the water receded, he found the copied scriptures under the water. Only the outermost layer of paper was wet, while the second layer inside was still clean and new, without any damage, neither wet nor dirty. Initially, when the man lost the scriptures, he was sad and distressed, grieving day and night. When he saw that the scriptures were still there, he rejoiced and leaped for joy, feeling as if he had never experienced such a thing before. Thus, he was able to adorn them and offer them forever.

釋曇韻 (Shi Tan Yun), was a person from Dingzhou (定州). He was seventy years old. At the end of the Sui Dynasty (隋朝), when war broke out, he went into seclusion in Mount Bigan (比干山) in Lishi (離石). He often recited the Lotus Sutra (法花經), wanting to copy this scripture, but he had no like-minded companions. Many years passed in this way. Suddenly, a scribe came, no one knew from where, saying that he wanted to maintain cleanliness and was able to do so. Therefore, every morning after eating, he would bathe, put on clean clothes, receive the eight precepts, hold incense in his mouth, burn incense, and quietly copy the scriptures. He would only come out in the evening. The next day, he would do the same as before. He never felt tired. When the scriptures were copied, he respectfully escorted the scribe out the door, and he disappeared in a moment. Afterwards, he had the scriptures mounted, and everything was done according to the proper method.

。韻受持讀之。七重里結。一重一度。香水洗手。初無暫廢。后遭胡賊。乃箱盛其經。置高巖上。經年賊靜。方尋不見。周慞窮覓。乃于巖下獲之。箱巾糜爛橃朽。見經如舊鮮好。

令狐元軌者。敬信佛法。欲寫法花金剛般若等經。貞觀五年。任隆州巴西縣令。無由自檢。憑當土杬禪師檢校。杬乃為在寺。如法潔凈寫了。下秋。還岐州莊所。寫得經。留在莊舍。並老子五千文。同在一處。忽為外火延燒。堂是草䨱。一時灰蕩。家人相命撥灰。取金銅經軸。既撥外灰。其諸經宛然如故。黃色不改。唯箱成灰。又覓老子。便從火化。鄉村嗟異。讚詠成音。金剛般若一卷。題字焦黑。訪問所由。乃初題經時。有州官能書。其人行急。不獲潔凈。直爾立題。由是被焚。軌。於時任馮翊令。聞之驚喜。深增信悟。

張萬福。貞觀年中。從晉州刺史。改為洺洲刺史。其人性粗獷。不甚敬信。初至任所。問訪左右。管內有何德行眾僧。左右報云。郭下有一尼。名妙智。甚精進。又造一部法花經。如法受持供養。緣此譽滿鄉閭。其時福問。此經。可用幾物造成。答云。此尼。用一千五百段物。萬福大驚曰。京下極好手書。寫一部。正可至七八段。何因用如許物。試為我索經來看。尼聞刺史索經。拒而不與。為使君不護凈。

【現代漢語翻譯】現代漢語譯本：有人受持讀誦此經，用七層布包裹，每一層都打一個結。用香水洗手，從不間斷。後來遭遇胡人作亂，便將經書裝在箱子里，放在高高的巖石上。多年後賊寇平息，才去尋找，卻不見了經書。四處尋找，最終在巖石下找到了。箱子和包裹的布已經腐爛，但經書卻像新的一樣完好。

令狐元軌，敬信佛法，想要抄寫法華經、金剛般若經等經典。貞觀五年，擔任隆州巴西縣令，沒有條件親自校對，就委託當地的杬禪師校對。杬禪師便在寺廟裡如法地潔凈地抄寫完畢。秋天下，回到岐州的莊園，抄寫的經書留在莊園里，和老子的《道德經》放在一起。忽然發生火災，房屋是草頂，一時之間化為灰燼。家人一起撥開灰燼，想要取出金銅的經軸。撥開外面的灰燼，那些經書卻完好如初，顏色沒有改變，只有箱子化為灰燼。又尋找《道德經》，已經化為灰燼。鄉村的人們驚歎差異，讚美歌頌。金剛般若經有一卷，題字被燒焦。詢問原因，原來是當初題寫經名時，有位州官擅長書法，但當時他很匆忙，沒有洗手潔凈，就直接題寫了。因此被焚燒。令狐元軌當時擔任馮翊縣令，聽到這件事，又驚又喜，更加深了對佛法的信仰。

張萬福，貞觀年間，從晉州刺史改為洺州刺史。這個人性格粗獷，不太敬信佛法。剛到任所，詢問左右，管轄內有什麼有德行的僧人。左右回答說，城外有一位尼姑，名叫妙智，非常精進，還造了一部《法華經》，如法受持供養。因此名聲傳遍鄉里。當時張萬福問，這部經用了多少東西做成？回答說，這位尼姑用了一千五百段布。張萬福大驚說，京城裡最好的書法家，寫一部經，最多也只用七八段布，怎麼會用這麼多布？試著為我索要經書來看看。尼姑聽說刺史索要經書，拒絕不給，認為使君不愛護潔凈。

【English Translation】 English version: Someone upheld and recited this scripture, wrapping it in seven layers of cloth, each layer tied with a knot. They washed their hands with fragrant water, never ceasing. Later, encountering the chaos of the Hu rebels, they placed the scripture in a box and put it on a high rock. After many years, when the rebels were pacified, they went to search for it but could not find the scripture. Searching everywhere, they finally found it at the foot of the rock. The box and the wrapping cloth had rotted away, but the scripture was as fresh and good as new.

Linghu Yuan Gui (a person's name), revered and believed in the Buddha Dharma, wanting to copy scriptures such as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), and others. In the fifth year of the Zhenguan era, he served as the magistrate of the Bazhou county in Longzhou, and had no means to proofread himself, so he entrusted the local Chan master Yuan (a monk's name) to proofread. Yuan then wrote it cleanly and according to the Dharma in the temple. In the autumn, he returned to his manor in Qizhou, and the copied scriptures were left in the manor, together with Lao Tzu's (a philosopher's name) 'Tao Te Ching' (a classic text), all in one place. Suddenly, a fire broke out, and the house, with its thatched roof, was reduced to ashes in an instant. The family members worked together to clear the ashes, wanting to retrieve the gold and copper scripture rollers. After clearing the outer ashes, the scriptures were still intact, their color unchanged, only the box had turned to ashes. Searching for the 'Tao Te Ching', it had already been reduced to ashes. The villagers were amazed and praised it. One volume of the Diamond Sutra had its title charred. Inquiring about the reason, it turned out that when the title was first written, a state official who was skilled in calligraphy was in a hurry and did not wash his hands cleanly, but wrote the title directly. Therefore, it was burned. Linghu Yuan Gui, who was then serving as the magistrate of Fengyi county, was surprised and delighted to hear of this, and deepened his faith in the Buddha Dharma.

Zhang Wanfu (a person's name), in the Zhenguan era, was changed from the prefect of Jinzhou to the prefect of Mingzhou. This person was rough in character and did not have much faith in the Buddha Dharma. When he first arrived at his post, he asked his attendants what virtuous monks there were in the jurisdiction. The attendants replied that there was a nun outside the city, named Miaozhi (a nun's name), who was very diligent and had also made a copy of the Lotus Sutra, upholding and making offerings to it according to the Dharma. Therefore, her reputation spread throughout the village. At that time, Zhang Wanfu asked how much material was used to make this scripture. The reply was that this nun used one thousand five hundred bolts of cloth. Zhang Wanfu was greatly surprised and said that the best calligrapher in the capital could write a scripture with only seven or eight bolts of cloth at most, so how could so much cloth be used? Try to ask for the scripture for me to see. The nun, hearing that the prefect was asking for the scripture, refused to give it, thinking that the magistrate did not protect cleanliness.

又未齊潔。萬福大瞋。更使人往。尼遂不敢留。即作香湯。與來使沐浴。並與新衣。著訖。始付經去。萬福得經竟。不洗手。即取經開。卷中並黃紙。遂無一字。萬福大怒曰。此妖老嫗。何由可耐。即命左右。追取尼來。使往語尼曰。師經上並無一字。使君大瞋。令追師來。尼甚憂懼。莫知所由。汗流浹體。即隨使往。至刺史牙門入屏墻。尼見一雙金剛。手擎杵棒。如似授尼。尼遂心安。即入至刺史前。其經文並在空中。化作金字。刺史見尼至。並見金剛及金字在虛空中。因即驚懼。走起下廳。號啕悲泣。謝罪懺悔禮拜。遂即迴心信向。發願造法花經一千部。通十方供養。仍自受持。不敢懈怠。乃問尼造經由緒。尼曰。欲造經之時。于山中。先種穀樹。每用香水溉灌。令得滋長。樹成之後。即預以香水和泥。造作紙屋。紙屋既成。乃採取樹皮。雇匠如法香水清凈造紙成。即募訪能護凈經生。不論工拙及貴賤。乃經三年。不獲其人。後有一江南人士。年可二十四五。應募為書。其書經屋。還以香水和泥清凈造屋。屋成之後。書生著新凈衣。未寫經前。預四十九日。護凈清齊。然後始書。每出入訖。皆須改易衣服。洗浴畢。然始就書。書時。尼手執香爐。胡跪經前供養。書生止乃止。若書生夜臥。尼亦和起。燒香旋繞。如

【現代漢語翻譯】現代漢語譯本又沒有齋戒沐浴。萬福非常生氣，再次派人前去索要。於是，比丘尼不敢再留經書，立即用香湯為來使沐浴，並提供新的衣服。穿戴完畢后，才將經書交給來使帶走。萬福得到經書後，沒有洗手就打開經卷，發現裡面全是黃紙，一個字也沒有。萬福勃然大怒，說：『這個妖老太婆，怎麼能容忍！』立即命令左右，追趕比丘尼回來。使者前去告訴比丘尼說：『師父的經書上一個字也沒有，使君非常生氣，命令追你回去。』比丘尼非常憂慮恐懼，不知如何是好，汗流浹背，只好跟隨使者前去。到達刺史衙門，進入屏墻后，比丘尼看見一對金剛，手持杵棒，好像要交給她。比丘尼於是心中安定下來，進入刺史面前。這時，經文全部在空中，化作金字。刺史看見比丘尼到來，又看見金剛和金字在空中，頓時驚恐萬分，跑下廳堂，嚎啕大哭，謝罪懺悔禮拜。於是立刻回心轉意，信奉佛法，發願建造一千部《法華經》，供養十方，並且親自受持，不敢懈怠。於是詢問比丘尼造經的緣由。比丘尼說：『想要造經的時候，先在山中種植構樹（Gushu，paper mulberry tree），經常用香水澆灌，使之生長茂盛。樹木長成后，就預先用香水和泥，建造紙屋。紙屋建成后，就採摘樹皮，僱傭工匠如法用香水清凈地造紙。然後招募能夠護持清凈的經生（Jingsheng，scribe），不論手藝好壞和身份貴賤。經過三年，沒有找到合適的人。後來有一位江南人士，年齡大約二十四五歲，應募前來書寫。他書寫經書的屋子，也是用香水和泥清凈地建造的。屋子建成后，書生穿著新的乾淨衣服，在書寫經書之前，預先齋戒清凈四十九天，然後才開始書寫。每次出入完畢，都必須更換衣服，洗浴完畢，然後才去書寫。書寫時，比丘尼手執香爐，胡跪在經書前供養。書生停止書寫，比丘尼也停止。如果書生夜裡睡覺，比丘尼也一同起來，燒香旋繞，如同……』

【English Translation】 English version And had not fasted and bathed. Wanfu was very angry and sent someone again to demand it. Therefore, the Bhikkhuni (Biqiuni, Buddhist nun) dared not keep the scriptures and immediately used fragrant soup to bathe the messenger and provided new clothes. After dressing, she handed the scriptures to the messenger to take away. After Wanfu obtained the scriptures, he opened the scriptures without washing his hands and found that they were all yellow paper without a single word. Wanfu was furious and said, 'How can this old witch be tolerated!' He immediately ordered his subordinates to chase the Bhikkhuni back. The messenger went to tell the Bhikkhuni, 'There is not a single word on the master's scriptures. The governor is very angry and ordered you to be chased back.' The Bhikkhuni was very worried and afraid, not knowing what to do. Sweat poured down her body, and she had to follow the messenger. When she arrived at the Prefectural Governor's office and entered the screen wall, the Bhikkhuni saw a pair of Vajras (Jingang, Diamond Beings), holding pestles in their hands, as if to hand them to her. The Bhikkhuni then felt at ease and entered before the Prefectural Governor. At this time, all the scriptures were in the air, transformed into golden letters. When the Prefectural Governor saw the Bhikkhuni arrive and saw the Vajras and golden letters in the air, he was immediately terrified and ran down the hall, wailing and weeping, apologizing, repenting, and prostrating. He immediately changed his mind and believed in Buddhism, vowing to build a thousand copies of the 'Lotus Sutra' (Fahua Jing, Lotus Sutra), offering them to the ten directions, and personally upholding them without懈怠 (xie dai, being lazy). He then asked the Bhikkhuni about the origin of making the scriptures. The Bhikkhuni said, 'When I wanted to make the scriptures, I first planted paper mulberry trees (Gushu, paper mulberry tree) in the mountains, and often watered them with fragrant water to make them grow luxuriantly. After the trees grew, I used fragrant water and mud in advance to build a paper house. After the paper house was built, I picked the bark and hired craftsmen to make paper cleanly with fragrant water according to the law. Then I recruited a scripture scribe (Jingsheng, scribe) who could uphold purity, regardless of skill or status. After three years, I did not find a suitable person. Later, a person from Jiangnan, about twenty-four or five years old, applied to write. The house where he wrote the scriptures was also built cleanly with fragrant water and mud. After the house was built, the scribe wore new clean clothes and fasted and purified himself for forty-nine days before writing the scriptures. Every time he went in and out, he had to change his clothes and bathe before writing. When writing, the Bhikkhuni held a censer in her hand and knelt before the scriptures to make offerings. When the scribe stopped writing, the Bhikkhuni also stopped. If the scribe slept at night, the Bhikkhuni also got up and burned incense and circled around, like...'

是不闕。經了莊嚴。莊嚴就。乃作僧尼男女四色人衣。各十通。每來借經。或誦或讀。及書寫者。預令七日護凈。兼與新衣著。然始付經。如是恭敬。永不虧闕。遠近崇仰。大為利益。緣此刺史歸向之後。人皆以法花為業。

陳法藏。雍州萬年縣霸曲人也。身為供膳。貞觀十八年。洛州上番。去後妻亡。下番回道。離本住村。可十餘里。路逢亡妻。妻云。我今已死。經于數日。須臾之間。藏忽見八九家。如貧人宅。藏坐一間編茨屋。少時。其妻被喚將去。藏隨後看。見妻。被牛頭獄卒䥫釵貫之。內罐湯中。骨肉分散。釵出還活。如是七返訖。放來相見。形容頓惡。語藏云。與君為後妻。前婦自死。非妾所害。君幞內有五百錢。家中有牛。可直千五百。至家咨阿婆。努力為妾。寫法花經。妾即得離此苦。將妾此語。咨請阿婆。藏歸咨母賣牛。恰得千五百當。即喚經生買紙。藏因行。更尋妻住處。藏始扣門。便聞此家遙報云。君新婦。昨買紙時。以即生天。其人驚喜。信奉增至。所得財利。每寫法花。十九年。向興善寺。供官行道。具向諸僧說之。

左僕射宋國公蕭瑀其崇佛法。乃于雍州藍田縣界。營置伽藍。召大德。四事供養。奏請名額。號曰津樑寺焉。瑀雖貴極人臣。位登臺輔。恒持齊戒。常誦法花。每

【現代漢語翻譯】現代漢語譯本：是不虧缺。經過了莊嚴的儀式。莊嚴完畢后，就製作僧、尼、男、女四種人的衣服，每種十套。每當有人來借經，無論是誦讀還是抄寫，都預先讓他們齋戒七日，並且穿上新衣，然後才把經書交給他們。像這樣恭敬，就永遠不會有虧缺。遠近的人都崇敬仰慕，得到很大的利益。因為這件事，刺史歸心向佛之後，人們都以修習《法華經》（Saddharma-puṇḍarīka-sūtra）為事業。

陳法藏，雍州萬年縣霸曲人。他的身份是負責伙食的人。貞觀十八年，到洛州當值。離開後妻子去世。當值完畢返回的路上，離他居住的村子大約十多里路，遇到了死去的妻子。妻子說：『我已經死了幾天了。』一會兒，法藏忽然看見八九戶人家，像是貧窮人住的房子。法藏坐在一間用茨草編的屋子裡。過了一會兒，他的妻子被人叫走。法藏隨後去看，看見妻子被牛頭獄卒用鐵釵貫穿，放在罐子里的湯中，骨肉分散。鐵釵取出后又復活。這樣反覆七次後，放出來與法藏相見，形容憔悴醜陋。告訴法藏說：『我與你做後妻，前妻是自己死的，不是我害死的。你的包袱里有五百錢，家裡有牛，大約值一千五百錢。回家后告訴婆婆，努力為我抄寫《法華經》（Saddharma-puṇḍarīka-sūtra），我就能脫離這苦難。把我的話告訴婆婆。』法藏回家告訴母親，賣了牛，恰好得到一千五百錢。就叫來經生買紙。法藏因此行走，再次尋找妻子住的地方。法藏剛敲門，就聽見這家遠遠地傳來訊息說：『你的新婦，昨天買紙的時候，就已經昇天了。』這個人又驚又喜，信仰更加堅定。把得到的財物，每次都用來抄寫《法華經》（Saddharma-puṇḍarīka-sūtra）。貞觀十九年，到興善寺，供養官府，舉行法事，詳細地向眾僧說了這件事。

左僕射宋國公蕭瑀非常崇信佛法，於是在雍州藍田縣境內，營建寺院（伽藍，saṃghārāma），召集有德行的僧人，用四事供養（四事，catupratyaya），上奏請求賜予寺名，號為津樑寺。蕭瑀雖然尊貴至極，位列宰輔，但一直持齋戒，經常誦讀《法華經》（Saddharma-puṇḍarīka-sūtra）。

【English Translation】 English version: It was without deficiency. After the solemn ceremony, they made ten sets of clothing each for monks, nuns, men, and women. Whenever someone came to borrow the sutra, whether to recite, read, or write it, they were required to fast for seven days and wear new clothes before the sutra was given to them. With such reverence, there would never be any deficiency. People far and near revered and admired it, and received great benefits. Because of this, after the governor turned to Buddhism, people all took the practice of the Saddharma-puṇḍarīka-sūtra (法花經) as their occupation.

Chen Facang, a native of Baqu, Wannian County, Yongzhou, was a cook. In the eighteenth year of the Zhenguan era, he went to Luozhou for duty. After he left, his wife died. On the way back from his duty, about ten li away from the village where he lived, he met his deceased wife. His wife said, 'I have been dead for several days now.' After a while, Facang suddenly saw eight or nine houses, like the homes of poor people. Facang sat in a thatched hut. After a short time, his wife was called away. Facang followed to see, and saw his wife being pierced by a bull-headed jailer with an iron hairpin, placed in a pot of soup, her flesh and bones scattered. After the hairpin was removed, she came back to life. After repeating this seven times, she was released to see Facang, her appearance haggard and ugly. She told Facang, 'I became your second wife after your first wife died of her own accord, not because I harmed her. There are five hundred coins in your bag, and a cow at home worth about one thousand five hundred coins. Go home and tell your mother-in-law to diligently transcribe the Saddharma-puṇḍarīka-sūtra (法花經) for me, so that I can escape this suffering. Tell your mother-in-law what I said.' Facang went home and told his mother, who sold the cow, just getting one thousand five hundred coins. He then called a scribe to buy paper. Facang then went to find where his wife lived. As soon as Facang knocked on the door, he heard the family announce from afar, 'Your new wife ascended to heaven yesterday when she bought paper.' The man was surprised and delighted, and his faith increased. He used the money he obtained to transcribe the Saddharma-puṇḍarīka-sūtra (法花經) every time. In the nineteenth year of the Zhenguan era, he went to Xingshan Temple, made offerings to the government, held a Dharma assembly, and told the monks about this in detail.

Xiao Yu, the Left Minister of State and Duke of Song, greatly revered Buddhism. Therefore, in Lantian County, Yongzhou, he built a monastery (saṃghārāma, 伽藍), summoned virtuous monks, and provided them with the four requisites (catupratyaya, 四事). He requested the emperor to grant the monastery a name, and it was named Jinliang Temple. Although Xiao Yu was extremely noble and held the position of prime minister, he always observed abstinence and frequently recited the Saddharma-puṇḍarīka-sūtra (法花經).

日一遍。被山衲袈裟。于精舍中。行道懺禮。同僧列食。居沙彌末筵。爰舍珍財。寫法花經。凡一千部。紙墨等事。盡妙窮微。書寫經生。清凈香潔。有人慾受持者。必慇勤三請。方始授之。中門之外。置一方青石。每令請經者。登此石立。瑀親捧經函。頂載授之。所有持經之人。瑀皆書其姓名。日禮一遍。其敬法重人。皆此類也。瑀家佛堂中。一朝。舍利流溢而出。他人分取供養者。忽然自失。舍利還歸瑀家。京師朝野。無不知矣。子銳。封襄城公駙馬都尉。襲父爵為宋公。妙業貞觀。本之庭語。然而沉毅有大量。善隸書。津樑寺額。是其跡也。造佛殿大像。又寫法花千部。嘗為益府長史。州內有池。魚盈數萬。府內官寮。每恒採取。銳性蘊慈仁。告諸官曰。魚雖賤身。形命是等。切彼心肝。甘我口腹。誠不忍也。銳今永贖。愿公等隨之。惠化既行。莫不悅服。諸寺若有講說。輒往其處。隨眾廗地。僧欲設床。竟不肯受。次子利州刺史錢。杞府法曹𫓏。並誦法花。時講父瑀之義疏(云云)。

釋智曄。江州人也。初出家。住廬山西林寺。高情雅量。殊有物外之風。美恣容。工轉讀。聲韻雄暢。數卷不疲。隋朝徴入日嚴。唐運召居弘福。且京都法席。接武連環。不有伊人。孰當其寄。然頗工書翰。尤好福門。日

【現代漢語翻譯】現代漢語譯本：他每天誦讀一遍佛經，身披山僧的袈裟，在精舍中修行懺悔，與僧侶一同列隊用餐，位居沙彌席位的末座。他捐獻珍貴的財物，抄寫法華經，總共一千部。紙張、墨等物品，都務求精妙。抄寫經書的人，必須清凈香潔。有人想要受持經書，他必定慇勤地請求三次，才肯將經書授予那人。在中門之外，放置一塊青石。每次讓請求經書的人，登上這塊石頭站立。他親自捧著經函，頂在頭上授予那人。所有受持經書的人，他都寫下他們的姓名，每天禮拜一遍。他敬重佛法、尊重他人，都是像這樣的。在他家的佛堂中，有一天，舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺物）流溢而出。其他人分取捨利供養，忽然舍利就自己消失了。舍利又回到他家。京城朝野，沒有不知道這件事的。他的兒子錢銳，被封為襄城公、駙馬都尉，繼承父親的爵位為宋公。他對佛法的理解精妙而純正，本于庭訓。而且他沉穩堅毅，有寬廣的胸懷。擅長隸書，津樑寺的匾額，就是他的手跡。他建造佛殿和大佛像，又抄寫法華經一千部。曾經擔任益府長史。州內有一個池塘，魚有數萬條。府內的官吏，經常捕撈這些魚。錢銳天性蘊含慈悲仁愛，告訴各位官吏說：『魚雖然身價低賤，但它們的生命和我們是平等的。割裂它們的心肝，來滿足我的口腹之慾，實在不忍心啊。』錢銳現在永遠贖買這些魚，希望各位也跟隨我這樣做。』他的恩惠教化施行后，沒有不悅服的。各個寺廟如果有講經說法，他總是前往那裡，跟隨大眾一起坐在地上。僧人想要為他設定床鋪，他始終不肯接受。他的次子利州刺史錢，杞府法曹𫓏，都誦讀法華經，時常講解他父親錢瑀的義疏。釋智曄，江州人。最初出家，住在廬山西林寺。他有高尚的情操和優雅的氣度，特別有超脫世俗的風範。容貌俊美，擅長轉讀（佛教誦經的一種方式），聲音洪亮流暢，誦讀數卷也不疲倦。隋朝徵召他進入日嚴寺，唐朝召他居住在弘福寺。而且京都的法席，一個接一個，連綿不斷。如果沒有這個人，誰來擔當重任呢？他還擅長書法，尤其喜愛佛門之事。每天

【English Translation】 English version: He recited scriptures once a day, wore the kasaya (robe) of a mountain monk, practiced repentance in the vihara (monastery), ate in the line with the monks, and sat at the end of the Śrāmaṇera (novice monk) seat. He donated precious wealth to transcribe the Lotus Sūtra, a total of one thousand copies. The paper, ink, and other items were all of the finest quality. The scribes who copied the scriptures had to be pure and clean. If someone wanted to receive and uphold the scriptures, he would earnestly request three times before handing the scriptures to that person. Outside the middle gate, a square blue stone was placed. Each time, he would have the person requesting the scriptures stand on this stone. Yǔ (name of the person) would personally hold the scripture case and place it on his head before handing it over. For all those who upheld the scriptures, Yǔ would write down their names and pay homage to them once a day. His respect for the Dharma and for people was all like this. In the Buddha hall of his home, one day, Śarīra (Buddhist relics, usually cremated remains of the Buddha or high monks) flowed out. When others divided and took the Śarīra for offering, they suddenly disappeared on their own. The Śarīra returned to Yǔ's home. Everyone in the capital, both in the court and among the common people, knew about this. His son, Qián Ruì, was enfeoffed as Duke of Xiāngchéng and appointed as Imperial Son-in-law Commandant, inheriting his father's title as Duke of Sòng. His understanding of the Dharma was exquisite and pure, based on family teachings. Moreover, he was calm and resolute, with a broad mind. He was skilled in clerical script, and the plaque of Jinliang Temple was his work. He built Buddha halls and large Buddha statues, and also transcribed the Lotus Sūtra one thousand times. He once served as the Chief Secretary of Yì Prefecture. Within the prefecture, there was a pond with tens of thousands of fish. The officials in the prefecture often caught these fish. Qián Ruì, by nature, possessed compassion and benevolence, and told the officials: 'Although fish are of low value, their lives are equal to ours. To cut open their hearts and livers to satisfy my appetite is truly unbearable.' Qián Ruì now permanently redeems these fish, and I hope that you will follow me in doing so.' After his benevolent teachings were implemented, everyone was pleased and convinced. Whenever there were lectures and sermons in the various temples, he would always go there and sit on the ground with the crowd. When the monks wanted to set up a bed for him, he always refused to accept it. His second son, Qián, the Prefect of Lizhou, and 𫓏, the Legal Officer of Qifu, both recited the Lotus Sūtra and often lectured on his father Qián Yǔ's commentaries. 釋Zhì Yè, a person from Jiāng Prefecture. He initially left home and lived in Xīlín Temple on Mount Lú. He had noble sentiments and elegant demeanor, and especially had a detached and worldly style. He had a handsome appearance and was skilled in zhuan du (a way of reciting Buddhist scriptures), with a loud and smooth voice, and he did not tire even after reciting several volumes. The Suí Dynasty summoned him to enter Rìyán Temple, and the Táng Dynasty summoned him to reside in Hóngfú Temple. Moreover, the Dharma seats in the capital were one after another, continuous and unbroken. If there were not this person, who would take on the important task? He was also skilled in calligraphy, and especially loved Buddhist affairs. Every day

恒自厲。寫法花經五紙。年事乃秋。斯業無怠。得外利即寫此經。兼其自手。二千餘部。終日平坐繩床。異香滿室。時年八十矣。

洛州洛陽人。何玄玲。龍朔二年。終於京師。冥司遣為主簿。麟德年。玲鄉人。死至冥道。與玲相見。玲問鄉人。君何至此。答曰。被追至此。玲云。我見案主逗留君。枉來也。放君還去。鄉人別玲將出。乃見同村嫗。謂鄉人曰。君至此。豈不觀我受罪處耶。便見鑊陽涌沸。烹煮罪人。嫗曰。君可語我夫。為我造法花經一部。脫蒙見許。卻後十日。君可報我。于村南水頭。鄉人既穌。乃即喚其夫。令為寫經。其夫。急與買紙付令寫。鄉人。至前期日。往到水濱。乃別見他嫗。謂鄉人曰。君是前所囑寫經者乎。鄉人曰。是也。嫗曰。前者婦人。夫為買紙之日。已往生天。所以不獲赴期。與君今日相見。故留言囑。令我報君。言畢。遂不獲見也。

雍州藍田縣界。有一村。忽然地陷。深百餘尺。村中有姓徐者。宅中有佛屋。在其陷處。有一部法花經。是徐氏常所受持供養。于其陷處。乃為一土柱。承此佛屋。迢然擢聳。竟不崩落。見者咸共怪異之。併爲如法抄寫之徴也。

儀鳳年。汝州梁縣北。有梁村劉氏男。失名。先因從征東討高麗。沒為奴。于遼海東岸牧馬。因而寢睡

【現代漢語翻譯】現代漢語譯本：他經常自我勉勵，抄寫《法華經》用了五張紙。年紀大了，對這項事業也不懈怠。得到額外的收入就抄寫這部經，而且是親手抄寫，總共抄了兩千多部。整天端坐在繩床上，房間里充滿了奇異的香味。當時他已經八十歲了。

洛州（今河南洛陽）洛陽人何玄玲，在龍朔二年（公元662年）于京師去世。他在陰間被任命為主簿。麟德年間，何玄玲的同鄉死了，來到陰間，與何玄玲相見。何玄玲問這個同鄉：『您怎麼到這裡來了？』同鄉回答說：『是被追到這裡來的。』何玄玲說：『我看到案主扣留您，是冤枉您了，放您回去吧。』同鄉與何玄玲告別將要出去的時候，看見同村的一個老婦人，對同鄉說：『您到這裡來，難道不看看我受罪的地方嗎？』隨即看見一口大鍋，裡面水沸騰著，烹煮著罪人。老婦人說：『您可以告訴我丈夫，為我造一部《法華經》，如果能夠得到允許，十天之後，您可以在村南邊的水邊告訴我。』同鄉醒來后，就立刻叫他的丈夫，讓他抄寫經書。他的丈夫趕緊買紙交給別人抄寫。同鄉到了約定的前一天，前往水邊，又看見那個老婦人，對同鄉說：『您是之前囑託抄寫經書的人嗎？』同鄉說：『是的。』老婦人說：『之前那個婦人，在她丈夫買紙的那天，就已經往生到天上了，所以沒能按時赴約，特意留言囑託，讓我來告訴您。』說完，就不見了。

雍州（大致為今陜西、甘肅一帶）藍田縣境內，有一個村莊，忽然地面塌陷，深達一百多尺。村裡有一個姓徐的人家，住宅里有佛堂，就在塌陷的地方。有一部《法華經》，是徐家經常受持供養的。在塌陷的地方，形成了一根土柱，支撐著這座佛堂，高高聳立，竟然沒有崩塌。看見的人都感到奇怪，這也是如法抄寫經書的徵兆。

儀鳳年間，汝州（今河南臨汝）梁縣北邊，有一個梁村劉家的男子，名字已經失傳。先前因為跟隨軍隊征討高麗，被俘虜成為奴隸，在遼海（今遼東半島附近海域）東岸放牧馬匹，因此睡著了。

【English Translation】 English version: He constantly encouraged himself, using five sheets of paper to transcribe the 'Lotus Sutra' (Fahua Jing). Despite his old age, he was not lazy in this endeavor. Whenever he received extra income, he would transcribe this sutra, doing so by hand, completing over two thousand copies. He would sit upright on a rope bed all day, and the room would be filled with a strange fragrance. At that time, he was already eighty years old.

He Xuanling, a native of Luoyang in Luozhou (present-day Luoyang, Henan), passed away in the capital during the second year of Longshuo (662 AD). In the underworld, he was appointed as a registrar. During the Linde era, a fellow villager of He Xuanling died and arrived in the underworld, where he met He Xuanling. He Xuanling asked this villager: 'Why have you come here?' The villager replied: 'I was brought here.' He Xuanling said: 'I see that the judge is detaining you unjustly; I will release you to return.' As the villager bid farewell to He Xuanling and was about to leave, he saw an old woman from the same village, who said to the villager: 'Now that you are here, won't you look at the place where I am suffering?' Immediately, he saw a cauldron with boiling water, cooking sinners. The old woman said: 'Can you tell my husband to create a copy of the 'Lotus Sutra' (Fahua Jing) for me? If this is permitted, ten days later, you can tell me at the water's edge south of the village.' After the villager awoke, he immediately called his husband and asked him to transcribe the sutra. Her husband quickly bought paper and gave it to someone to transcribe. On the day before the appointed time, the villager went to the water's edge and saw the old woman again, who said to the villager: 'Are you the one who was asked to transcribe the sutra?' The villager said: 'Yes.' The old woman said: 'The previous woman, on the day her husband bought the paper, had already been reborn in heaven, so she could not keep the appointment. She specifically left a message asking me to tell you.' After speaking, she disappeared.

In the territory of Lantian County in Yongzhou (roughly present-day Shaanxi and Gansu), there was a village where the ground suddenly collapsed, sinking more than a hundred feet. In the village, there was a family named Xu, whose residence had a Buddhist shrine, located in the collapsed area. There was a copy of the 'Lotus Sutra' (Fahua Jing), which the Xu family regularly upheld and venerated. In the collapsed area, a pillar of earth formed, supporting the Buddhist shrine, standing tall and not collapsing. Those who saw it were amazed, and this was a sign of transcribing the sutra according to the Dharma.

During the Yifeng era, north of Liang County in Ruzhou (present-day Linru, Henan), there was a man from the Liu family in Liang Village, whose name has been lost. Previously, he had been conscripted to campaign east against Goguryeo (Gao Li), captured and enslaved, and was herding horses on the east coast of Liaohai (sea area near the Liaodong Peninsula), where he fell asleep.

。屢夢有一僧。喚令入海。共海歸家。若此非一。劉氏子自惟。漂落與死莫殊。頻感斯夢。逐投身海浦。於水中。抱得菊草一束。隨波漂流。浮渡西。至於岸上。行餘一里。思念。此草能濟吾身命。劫回取草。解束曝之。乃于其中。得法花經第六卷。遂持還家。其父劉老。先緣子沒蕃。遂為造法花經一部。書寫清凈。每事嚴潔。及見子到。相持悲慶。怪問所由。劉氏子。具說前事。父子遂共于精舍中。開視經函。乃欠第六一卷。驗其子于海中得者。果是其父為子所造之經。部軸具足。紙墨僉同。彼此無殊。宛然符會。於是。父子篤信三寶。戒行精勵。

郎將吳氏。忘名。東征高麗。破馬邑城。焚燒屋宇。延及寺舍。城外望見。煙雲直上。中有一物。如白帶。高飛入云。須臾飄墮城東草中。郎將吳君。走馬往視之。見黃書展在地上。就而觀之。乃是法花經第七卷也。於是。將至營中。夜安幕上。忽逢暴雨。明旦收之。一無沾濕。后將還京。于靜安坊李益常將軍舊宅。設齋慶喜。興善寺沙門萬相玄際。親見其經。各讀一遍。吳君。許進入內云。併爲書寫。如法凈業所成。故特表殊祥。將悟群品也。

釋玄際。一名靜務。俗姓劉。浬南人也。曾祖鶻。隋坡州刺史。祖挺。隋宣范府果毅。並自家形國。文武兼濟。

【現代漢語翻譯】現代漢語譯本：多次夢見一位僧人，召喚我進入大海，一起從海里回家。這樣的夢不止一次。劉氏子自認為，漂泊和死亡沒有區別，多次感應到這個夢，於是就投身到海邊的水中。在水中，他抱到了一束菊花草，隨著波浪漂流，漂到了西邊，到達岸上。走了一里多路，他心想，這草能救我的性命，於是回去取草，解開草束曬乾，竟然在其中得到《法華經》第六卷。於是拿著回家。他的父親劉老，先前因為兒子在番地失蹤，就為他造了一部《法華經》，書寫得非常清凈，每件事都嚴謹潔凈。等到見到兒子回來，父子相擁悲喜交加，奇怪地問他事情的經過。劉氏子詳細地說了之前的事情。父子於是共同在精舍中，打開經函檢視，發現缺少第六卷。驗證兒子從海中得到的，果然是他父親為他所造的經書。整部經書的軸卷具足，紙墨都相同，彼此沒有差別，完全符合。於是，父子更加篤信三寶（佛、法、僧），戒律修行更加精進。郎將吳氏，忘記了他的名字。東征高麗，攻破馬邑城，焚燒房屋，延燒到寺廟。在城外望見，煙雲直衝而上，其中有一物，像白色的帶子，高高地飛入雲中，一會兒飄落到城東的草叢中。郎將吳君，騎馬前去檢視，看見黃色的書卷展開在地上。走近觀看，原來是《法華經》第七卷。於是，將它帶到軍營中，晚上安放在帳幕上。忽然遇到暴雨，第二天早上收起來，竟然一點都沒有被淋濕。後來將它帶回京城，在靜安坊李益常將軍的舊宅，設齋慶賀。興善寺的沙門萬相玄際，親自看到了這部經書，各自讀了一遍。吳君允許將經書帶入宮內，並且為之書寫，這是如法清凈的行業所成就的，所以特別顯現出殊勝的祥瑞，將要使大眾覺悟。釋玄際，又名靜務，俗姓劉，是浬南人。他的曾祖父鶻，是隋朝的坡州刺史。祖父挺，是隋朝宣范府的果毅。他們都以家族的力量保衛國家，文武兼備。

【English Translation】 English version: I repeatedly dreamed of a monk who summoned me to enter the sea and return home together from the sea. This dream occurred more than once. Liu's son thought to himself that drifting and dying were no different. He repeatedly felt the call of this dream, so he threw himself into the water by the sea. In the water, he embraced a bunch of chrysanthemum grass and drifted with the waves, floating westward until he reached the shore. After walking more than a mile, he thought to himself that this grass could save his life, so he went back to retrieve the grass, untied the bundle, and dried it in the sun. Surprisingly, he found the sixth volume of the 'Lotus Sutra' within it. So he took it home. His father, Liu the Elder, had previously, because his son had disappeared in the barbarian lands, created a copy of the 'Lotus Sutra' for him, writing it very purely, with every matter being meticulous and clean. When he saw his son return, father and son embraced each other with mingled sorrow and joy, and strangely asked him about the course of events. Liu's son explained the previous events in detail. Father and son then together opened the sutra box in the monastery and examined it, discovering that the sixth volume was missing. Verifying that what his son had obtained from the sea was indeed the sutra that his father had created for him. The entire sutra was complete with scrolls, the paper and ink were the same, and there was no difference between them, perfectly matching. Therefore, father and son had even more firm faith in the Three Jewels (Buddha, Dharma, Sangha), and their practice of precepts became even more diligent. The Lieutenant Wu, whose name is forgotten, campaigned eastward against Goryeo, broke the Mayi city, burned houses, and the fire spread to the temples. From outside the city, they saw smoke and clouds rising straight up, and in the middle of it, there was something like a white ribbon, flying high into the clouds, and after a while, it fell into the grass east of the city. Lieutenant Wu rode his horse to check it out and saw a yellow scroll spread out on the ground. Approaching it, he saw that it was the seventh volume of the 'Lotus Sutra'. So, he took it to the camp and placed it on the tent at night. Suddenly, there was a heavy rain, and when he collected it the next morning, it was not wet at all. Later, he took it back to the capital and held a feast of joy at the old residence of General Li Yichang in Jing'an Ward. The Shramana Wanxiang Xuanji of Xingshan Temple personally saw this sutra, and each read it once. Wu allowed the sutra to be taken into the palace and written out, which was accomplished by the pure karma of the Dharma, so it specially manifested auspicious omens, which will awaken the masses. 釋Xuanji, also known as Jingwu, whose secular surname was Liu, was a native of Linan. His great-grandfather Hu was the prefect of Pozhou in the Sui Dynasty. His grandfather Ting was a Guoyi of Xuanfan Prefecture in the Sui Dynasty. They both defended the country with their family's strength, possessing both literary and military skills.

早悟玄珠。尤精佛。父通。久修儒術。晦跡衡門。不競塵喧。無悶朝市。通以際童年異稟。神情俊爽。愛其名器。因放出家。故才登十一。便蒙落采。於是。洮汰法流。沐浴真化。筈而羽之。所入深矣。及進具足后。專精行檢。敬慎法儀。特堪師表。年三十有二。舉充興善維那。非其好也。性愛山水。深思閑寂。以咸亨之歲。托跡悟真。習誦法花般若。以為恒務。初誦法花。滿二千遍。夢登一大殿。殿內四面金山。光明徹耀。山間即有像龕。皆是觀音菩薩。頂禮圍繞。悲忻良久。乃見琉璃瓶。盛一舍利。以手取之。倏然驚覺。誦滿五千遍。於時晝坐。忽夢空中數百檀龕。觀音菩薩。以手仰攀。漸覺來就。又于空中。見金珠無數。從上流下。光耀可愛。際以口承咽。身心遍喜。經兩食間。似飽而覺。自爾身心安預。持誦無廢福之。日兼宵五遍。誦至九千遍。時在北嶺院中。景將隅角。忽有異鳥。形如翡翠。膺白骨黃。玄吻丹足。從外飛來。直入懷內。於是。將至佛前。即飛上花樹。香奩經格。處處游放。或以果食飼之。都無所啖。唯遇香蠟。時時以喙。晝即翩翾庭際。夜即眠息堂中。七日七夕。倏自飛去。俄又夢一人長可七八尺。姿容端正。一如捻素形像。自腰已下。文彩莊嚴。際時歡喜頂禮。號為觀音菩薩。即就菩薩

。捧持其足。口稱大悲名字。乃蒙修撫摩頂。往反數回。際以手攀。數口其乳。唅咽少時。遂便驚悟。或晝夕眠息。誦時將晚。便聞鐘磬之音。以相警發。其所誦法花。一萬二千遍。金剛般若一萬遍。中間念諸佛菩薩等名。誦滅罪隨心等咒。功挌相準過於上。有清信士秘書省校書郎劉玄曰。安者。冠纓茷族。才花秀出。神契釋門。心馳法寶。與際早狎忘言。深期凈福。以儀鳳二年。憑于寺基禪師院。讀誦之室。藻雪中表。香泥塗飾。懸幡散花。數重護凈。屈工書生行正。令其一入一浴。著新凈衣。燒香含香。虔誠繕寫。際躬罄資奉。晨昏不輟。初寫法花。未盈一紙。正夜夢神僧。授以妙香。又聞經屋前花壇之內。禮懺數拜之聲。怪往視之。寂無人物。正因不寐。獨坐肅然。俄聞空中擊鐘之響。寫第二卷。日正辰時。見一婆羅門僧。來入經室。儀容甚偉。合掌而立者久之。寫金剛波若初卷。正夢其心上光明。大如缽許。書第二卷。到五眼前。筆硯放光。總為金色。正特加悚怖。定心書寫。其光初起題字。赫然朗燭。歷菩薩亦如是若作如是言我當滅度無量眾生。凡一十八言乃滅。至第三卷。其經本軸上。又放光明。長二尺餘。直耀窗際。於時。際與花嚴法師賢首等十餘人。親所聞見。乃相謂曰。我等末學。去聖茲遠。今寫

【現代漢語翻譯】現代漢語譯本：捧著他們的腳，口中稱念『大悲』（Mahākaruṇā）的名字。於是蒙受（菩薩）用手撫摸頭頂，來回多次。接著用手攀住（菩薩），數著口吮吸他們的乳汁，含咽一會兒，就驚醒過來。或者在白天晚上睡覺休息時，誦經時間將晚，便聽到鐘磬的聲音，用來互相警醒。他所誦的《法華經》（Saddharma Puṇḍarīka-sūtra）有一萬二千遍，《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）有一萬遍。中間唸誦諸佛菩薩等名號，誦唸滅罪隨心等咒語，其功德相比之下超過了以上。有清信士秘書省校書郎劉玄說：『安（指劉安）這個人，是冠纓世家，才華秀美，神思契合釋迦牟尼佛的教法，心神嚮往佛法珍寶。與（道）際很早就親近，彼此心照不宣，深深期望獲得清凈的福報。』在儀鳳二年，憑藉在寺廟禪師院的誦經之室，用華麗的文辭裝飾內外，用香泥塗抹裝飾，懸掛幡旗，散佈鮮花，多重保護清凈。請來工匠書生行正，讓他每次進入都沐浴一次，穿著新的乾淨衣服，燒香含香，虔誠地繕寫經文。道際親自傾盡資財供奉，早晚不停歇。剛開始書寫《法華經》（Saddharma Puṇḍarīka-sūtra），還沒寫滿一紙，正夜裡夢見神僧，授予他美妙的香。又聽到經屋前花壇之內，禮懺數拜的聲音。奇怪地前去檢視，寂靜無人。正因為沒有睡著，獨自端坐肅然。一會兒聽到空中敲鐘的聲音。書寫第二卷時，正當辰時，看見一位婆羅門僧人，來到經室，儀容非常偉岸，合掌站立了很久。書寫《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）初卷時，正夢見他的心上光明，大如缽盂。書寫第二卷時，到『五眼』（pañca-cakṣus）前，筆硯放出光芒，全部是金色。正特別感到恐懼，定下心來書寫。那光芒最初從題字處升起，明亮地照耀。歷菩薩（指經文中的菩薩名號）也像這樣。如果說『我應當滅度無量眾生』，凡是十八個字就消失。到第三卷時，那經本的軸上，又放出光明，長二尺多，直接照耀到窗邊。當時，道際與花嚴法師賢首等十餘人，親身所聞所見。於是互相說道：『我們這些末學之人，距離聖人已經很遠。現在書寫』

【English Translation】 English version: Holding their feet, they recited the name of 'Mahākaruṇā' (Great Compassion). Then they were blessed with a gentle touch on their heads, back and forth several times. Next, they grasped (the Bodhisattvas), counted and suckled their milk, swallowing for a short while, and then awoke with a start. Or, when sleeping and resting during the day or night, if the time for reciting scriptures was getting late, they would hear the sound of bells and chimes, used to alert each other. He recited the 'Saddharma Puṇḍarīka-sūtra' (Lotus Sutra) twelve thousand times, and the 'Vajracchedikā Prajñāpāramitā Sūtra' (Diamond Sutra) ten thousand times. In between, he recited the names of Buddhas and Bodhisattvas, and recited mantras such as the 'Extinguishing Sins at Will' mantra. The merit was comparatively greater than the above. There was a devout layperson, Liu Xuan, a proofreader in the Secretariat, who said: 'An (referring to Liu An) is from a family of high officials, his talent is outstanding, his spirit is in harmony with the teachings of Śākyamuni Buddha, and his mind yearns for the treasures of the Dharma. He has been close to (Dao)ji for a long time, understanding each other without words, and deeply hopes to obtain pure blessings.' In the second year of Yifeng, relying on the scripture recitation room in the monastery's Chan Master's courtyard, he decorated the interior and exterior with ornate language, plastered and decorated with fragrant mud, hung banners, scattered flowers, and provided multiple layers of protection for purity. He invited the craftsman-scholar Xingzheng, instructing him to bathe each time he entered, wear new and clean clothes, burn incense, and hold incense in his mouth, and sincerely copy the scriptures. Daoji personally devoted all his wealth to support this, without stopping morning and evening. When he first started writing the 'Saddharma Puṇḍarīka-sūtra' (Lotus Sutra), before he had filled even one sheet of paper, he dreamed of a divine monk in the middle of the night, who gave him wonderful incense. He also heard the sound of bowing and making prostrations within the flower garden in front of the scripture room. He went to investigate out of curiosity, but it was silent and empty. Precisely because he was not asleep, he sat alone in solemn silence. After a while, he heard the sound of a bell ringing in the air. When writing the second volume, at the hour of Chen, he saw a Brahmin monk come into the scripture room, his appearance was very dignified, and he stood with his palms together for a long time. When writing the first volume of the 'Vajracchedikā Prajñāpāramitā Sūtra' (Diamond Sutra), he dreamed that the light on his heart was as large as a bowl. When writing the second volume, in front of the 'five eyes' (pañca-cakṣus), the brush and inkstone emitted light, all of which was golden. He was particularly frightened and wrote with a focused mind. The light initially rose from the title, shining brightly. The Bodhisattvas (referring to the names of Bodhisattvas in the scripture) were also like this. If it was said 'I should liberate countless sentient beings,' all eighteen words would disappear. When it came to the third volume, the axis of the scripture also emitted light, more than two feet long, shining directly to the window. At that time, Daoji and the Huayan Dharma Master Xianshou and more than ten others personally heard and saw it. So they said to each other: 'We, these junior learners, are far from the sages. Now writing'

尊經。忽垂靈相。豈可不于鴻烈而申起塔之誠乎。當即從初至終。清心潔事。謹于其處。而建一堂。以供全身兼書滿字。即七月二十六日。各舍衣缽。置經屋前。燒香散花。共立弘誓。至後年三月。道俗數十。一宿行道。除舊屋立新基。使信士四人。齊潔沐浴。著新凈衣。僧等。以香花音樂。盡誠供養。引此四人。營制規式。雖荷畚覆簣。皆散以香花。其時。蒙鄙之人。咸發道意。其後沙門志寬文禮寺。親事板筑。一舉槌杵。一稱佛名。余清信士。但齊戒運土而已。成基之後。屢聞禮佛誦經之音。其年十月。于北嶺。別起經凈屋。表裡莊嚴。召巧匠路貞等。以香湯灌木。乃施斤斧。即聞空際數下鴻鐘之聲。夜叉夢花幢並二神長丈餘。立於作處。又遣縣人毛普達。采斫堂柱于散谷之內。見一孤松。聳乎高嶺之上。去水甚遠。匠斫所以棄之。其人既伐此樹。不日而倒。枝之所刺。地涌一泉。匠以療飢。遂成十柱。其堂。尚加雕飾。即日未就。而遠稽真典。用善法為名。余待畢功。以寄能者。際閟采林泉。三十餘載。冷疾頻發。至於不救。道俗聞之。凄慟巖壑。春秋六十有七。即神龍二年三月一日也。際每慈柔宅性。拯濟居懷。不入市纏。不行尼寺。又勤修福務。勞不告倦。禮誦之餘。殆無閑隙。至於接對賓寮。臨機應物。

言行無擇。眾共推之。所以吏部侍郎劉玄挺。兵部侍郎劉玄機。虞部郎中徐昭。高士許仁則等。欽其雅度。重其景業。供旋相仍。共結塵外之交矣。藍田縣令鄭南金。一言造盡。披襟寫契。敬挹風猷。為之贊曰。際公恬淡。無為無慾。待物以慈。處身知足。樹春唯茂。潭秋更綠。懿哉上人。如金如玉。其為時賢所敬。如此。

弘贊法花傳卷第十(終)

弘贊法花傳者。始自東晉。終乎李唐。凡學法花。得其靈應者。備載於此。斯可謂裨贊一大事之因緣。使其不墜于地者歟。然。今海東。唯得草本。年祀逾遠。筆誤頗多。鉆仰之徒。病其訛升。余雖不敏。仇挍是非。欲廣流通。因以雕板。庶幾披閱之士。開示悟入佛之知見者也。時天慶五年歲在乙未李春月十七日。于內席釋院明慶殿記。

海東高麗國義龍山弘化寺住持究理智照凈光處中吼石法印僧統賜紫沙門德緣勘校。文林郎司宰。

承同　正李　唐翼書

大日本國保安元年七月八日。于大宰府勸俊源法師書寫畢。宋人蘇景。自高麗國奉渡聖教之中。有此法華傳。仍為留兩本所令書寫也。

半僧覺樹記之

附錄

天臺法華疏序

鏡中沙門神迥述

敘曰。至理無名。名流四天之下。真乘不動。動出三界之中

【現代漢語翻譯】現代漢語譯本：言行舉止沒有可以指責的地方，大家都共同推崇他。因此，吏部侍郎劉玄挺（官名），兵部侍郎劉玄機（官名），虞部郎中徐昭（官名），高士許仁則（人名）等人，都欽佩他的高雅風度，看重他的美好事業，供給不斷，共同結成交往於世俗之外的朋友。藍田縣令鄭南金（人名），用一句話就表達了全部敬意，敞開胸懷寫下契約，尊敬仰慕他的風範，為他讚頌說：『際公（人名，指被讚頌者）恬淡寡欲，無所作為也無所貪求，以慈悲對待萬物，安於現狀知足常樂。像春天生長的樹木一樣茂盛，像深秋的潭水一樣清澈碧綠。偉大啊，際公這樣的人，像金子一樣珍貴，像玉石一樣純潔。』他被當時賢士所尊敬，就是這樣。《弘贊法華傳》第十卷（完）撰寫《弘贊法華傳》的人，從東晉開始，到李唐結束，凡是學習《法華經》得到靈驗的人，都詳細記載在這裡。這可以說是輔助讚揚『一大事因緣』（佛教術語，指佛陀出現於世的根本原因），使它不至於失傳於世吧。然而，現在海東（指朝鮮半島），只有草稿本，年代久遠，筆誤很多，研究的人，苦於它的錯誤。我雖然不聰明，但校對是非，想要廣泛流通，因此用雕版印刷，希望閱讀的人，能夠開示悟入佛的知見。時值天慶五年，歲在乙未年李春月十七日，于內席釋院明慶殿記錄。海東高麗國義龍山弘化寺住持究理智照凈光處中吼石法印僧統賜紫沙門德緣勘校。文林郎司宰。承同　正李　唐翼書大日本國保安元年七月八日。于大宰府勸俊源法師書寫完畢。宋人蘇景。自高麗國奉渡聖教之中。有此法華傳。仍為留兩本所令書寫也。半僧覺樹記之附錄《天臺法華疏序》鏡中沙門神迥（人名）述序說：至高的真理沒有名稱，名稱流傳於四天之下；真正的佛法不會動搖，卻能震動三界之中。

【English Translation】 English version: His words and deeds were impeccable, and he was universally respected. Therefore, Liu Xuanting (Liu Xuanting, title: Vice Minister of the Ministry of Personnel), Liu Xuanji (Liu Xuanji, title: Vice Minister of the Ministry of War), Xu Zhao (Xu Zhao, title: Director of the Department of Public Works), and the esteemed scholar Xu Renzhe (Xu Renzhe, personal name), admired his elegant demeanor and valued his noble career. They continuously provided for him and formed friendships that transcended the mundane world. Zheng Nanjin (Zheng Nanjin, personal name), the magistrate of Lantian County, expressed his complete respect in a single sentence, opened his heart to write a contract, and admired his style. He praised him, saying: 'Master Ji (Master Ji, referring to the person being praised) is tranquil and detached, without action or desire. He treats all beings with compassion and is content with his circumstances. He flourishes like a tree in spring and is as clear and green as an autumn pool. How admirable is this virtuous man, as precious as gold and as pure as jade.' This is how he was respected by the wise men of his time. The End of Volume Ten of 'Hongzan Fahua Zhuan' The author of 'Hongzan Fahua Zhuan' began from the Eastern Jin Dynasty and ended in the Tang Dynasty. All those who studied the 'Lotus Sutra' and received miraculous responses are recorded in detail here. This can be said to be assisting and praising the 'One Great Cause and Condition' (Buddhist term, referring to the fundamental reason for the Buddha's appearance in the world), so that it will not be lost to the world. However, now in Haidong (referring to the Korean Peninsula), there is only a draft version, and due to the long years, there are many errors. Those who study it suffer from its mistakes. Although I am not intelligent, I have proofread the rights and wrongs, wanting to widely circulate it, and therefore use woodblock printing, hoping that those who read it can be enlightened and enter into the Buddha's knowledge and vision. At the time of the fifth year of Tianqing, the year of Yiwei, the seventeenth day of the spring month of Li, recorded in the Mingqing Hall of the Inner Seat Buddhist Temple. Examined and collated by De Yuan, the purple-robed Shramana, Buddhist Master of the Unified Sect, Stone Seal of the Roaring Lion, Director of the Sangha, Illuminating Light of Wisdom, Dwelling in the Honghua Temple on Yilong Mountain in the Goryeo Kingdom of Haidong. Scribe of the Ministry of Personnel, Wenlin Lang. Approved by Zheng Li and Tang Yi. Written on the eighth day of the seventh month of the first year of Baoan in the Great Japanese Kingdom, completed by Dharma Master Quanjun Yuan at Dazaifu. The Song Dynasty person Su Jing brought this Lotus Sutra Commentary from the Goryeo Kingdom. Two copies were kept and ordered to be written. Recorded by the Semi-Monk Jue Shu Appendix Preface to the 'Tiantai Fahua Shu' Written by Shramana Shen Jiong (Shen Jiong, personal name) of the Mirror Temple The preface says: The ultimate truth has no name, but the name flows beneath the four heavens; the true vehicle does not move, but it moves within the three realms.

。證教即事而凝然。悉檀隨緣而化物。無謀汲引。功莫大哉。妙法蓮華經者。洎仁雄出世。為一大事因緣之所說也。但藥木不同。受潤成異。機宜匪一。稟教亦差。其施權也。則鹿苑四諦之法輪。其顯實也。則鷲峰三變之凈土。旨深詞置。人尊道高。彰壽量之遠本。會伽耶之近跡。雨吹擊演。廢昔說之筌蹄。開示悟入。獲今家之魚兔。微塵菩薩。增道損生。草菴聲聞。恥小欣大。藥王燒臂而供養。多寶全身以證明。圓極沖微。不可得而言也。有天臺大師。法號智顗。昔于如來前。親聽茲典。位居五品。聲震兩朝。不歷講肆。佛乘懸解。陀羅尼力。樂說不窮。常于陳主大極殿。對御講仁王般若經。萬乘屈膝。百官彈指。且如觀心釋。妙離有無。取真性作軌。藉資照成徹。敘名詮宗。異於古德。五義竅理。皆扶聖教。自智者弘法。三十餘年。獨有維摩疏。隋朝奉煬帝敕。撰此之玄文。乃是灌頂法師私記。合二十卷。非智不禪。斯言允矣。及其滅后一百餘載。至唐天寶中。歲在戊子。有東陽郡清泰寺朗和尚。法門之眉壽。涼池之目足。乘戒俱急。內外兼包。獲滿慈之寶器。坐空生之石室。每於講授之次。默然嘆曰。觀其義趣。深契佛乘。尋其文勢。時有不次。或文續義斷。或文后義前。或長行前開其章。或從后直述其義。或

【現代漢語翻譯】證悟教義在於事相中凝定不變，教化眾生則隨順因緣而變化。不假思慮地引導，功德沒有比這更大的了。《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）這部經，是仁慈雄偉的佛陀（Buddha，覺悟者）出世，爲了一件大事因緣而宣說的。然而藥草樹木不同，接受滋潤後生長各異；眾生的根器不一，領受教義也有差別。在施設權巧方便時，有鹿野苑（Sārnāth，佛陀初轉法輪之地）四聖諦（catvāri-ārya-satyāni，苦、集、滅、道）的法輪；在彰顯真實究竟時，有鷲峰山（Gṛdhrakūṭa，佛陀說法之地）三次變現的清凈佛土。經文旨意深遠，言辭精妙，佛陀的地位尊貴，佛法至高無上。彰顯佛陀壽量的久遠根本，會合伽耶城（Gayā，佛陀成道之地）的示現近跡。佛陀的教法如雨水般普潤，如雷聲般震響，廢棄了以往所說的權巧方便，開啟、指示、覺悟、進入真實之門，使眾生獲得真實的利益。如微塵般眾多的菩薩（bodhisattva，立志成佛的修行者），增長道業，損減煩惱；草菴中的聲聞（śrāvaka，聽聞佛法而證悟的修行者），以小乘為恥，欣慕大乘。藥王菩薩（Bhaiṣajyarāja，以醫藥救助眾生的菩薩）焚燒手臂來供養佛，多寶佛（Prabhūtaratna，過去佛）以全身來證明《法華經》的真實。圓滿至極，精微深奧，無法用言語來表達。《法華經》有天臺大師，法號智顗（Zhìyǐ，中國佛教天臺宗的實際創始人），過去在佛陀面前，親自聽聞這部經典，位居五品弟子，聲名震動南北兩朝。不經過講習，就能懸解佛乘的奧義，具有陀羅尼（dhāraṇī，總持）的力量，樂於說法，辯才無礙。他常在陳朝皇帝的大極殿，為皇帝講解《仁王般若經》（Karuṇārāja-prajñāpāramitā-sūtra），皇帝屈膝聽講，百官彈指讚歎。例如他的《觀心釋》，精妙地超越有無二邊，取用真如自性作為軌則，憑藉智慧的觀照來成就徹悟。敘述名相，詮釋宗義，不同於古代的德行高僧。五重玄義，竅中之理，都扶持聖教。自從智者大師弘揚佛法三十多年，只有《維摩經疏》（Vimalakīrti-nirdeśa-sūtra）流傳下來。隋朝奉煬帝的敕令，撰寫這部《玄文》，乃是灌頂法師的私記，合為二十卷。不是具有智慧和禪定的人，不能做到這樣，這話確實可信。在他滅度后一百多年，到了唐朝天寶年間，歲在戊子，有東陽郡清泰寺的朗和尚，是佛法門中的耆宿，涼池的眼睛和足，持戒和修禪同樣重視，內外兼修幷包。獲得了滿慈菩薩（ Maitreya，未來佛）的寶器，安坐于空生的石室。每當講授經文時，默然嘆息說，觀察其中的義理，深刻地契合佛乘；尋繹其中的文句，時常有不順暢的地方，或者文句連續而義理中斷，或者文句在後而義理在前，或者長行文前先開啟章節，或者從后直接陳述義理，或者

【English Translation】 The realization of the teachings lies in being steadfast and unchanging amidst phenomena, while the transformation of beings occurs in accordance with conditions. Guiding without contrivance, no merit is greater than this. The Saddharma-puṇḍarīka-sūtra (妙法蓮華經, Lotus Sutra) was expounded by the compassionate and majestic Buddha (佛陀, Awakened One) upon his advent into the world for a momentous cause. However, just as different herbs and trees grow differently when nourished, beings possess varying capacities and receive teachings differently. In employing skillful means, there is the Dharma wheel of the Four Noble Truths (catvāri-ārya-satyāni, 四諦) at Deer Park (Sārnāth, 鹿野苑); in revealing the ultimate reality, there is the pure land manifested thrice on Vulture Peak (Gṛdhrakūṭa, 鷲峰山). The sutra's meaning is profound, its words exquisite, the Buddha's status is venerable, and the Dharma is supreme. It reveals the Buddha's immeasurable lifespan and unites the traces of his near attainment in Gayā (Gayā, 伽耶). The Buddha's teachings, like rain, universally nourish, and like thunder, resoundingly awaken, abandoning the expedient means of the past, opening, revealing, awakening, and leading to the attainment of true benefit. Countless Bodhisattvas (bodhisattva, 菩薩) increase their practice and diminish their afflictions; śrāvakas (聲聞) in thatched huts are ashamed of the Small Vehicle and rejoice in the Great Vehicle. Bhaiṣajyarāja (Bhaiṣajyarāja, 藥王菩薩) burns his arm as an offering, and Prabhūtaratna (Prabhūtaratna, 多寶佛) testifies with his entire body. Perfect and profound, it is beyond words. There was the Great Master Tiantai, named Zhìyǐ (智顗), who personally heard this scripture before the Buddha in the past, ranked among the five ranks of disciples, and whose fame shook both the Northern and Southern Dynasties. Without studying, he could unravel the mysteries of the Buddha Vehicle, possessed the power of dhāraṇī (陀羅尼), and delighted in speaking the Dharma without obstruction. He often lectured on the Karuṇārāja-prajñāpāramitā-sūtra (仁王般若經) in the Great Hall of the Chen Emperor, with the emperor kneeling and the officials snapping their fingers in praise. For example, his Commentary on Contemplating the Mind subtly transcends existence and non-existence, takes the true nature as the standard, and relies on the illumination of wisdom to achieve thorough enlightenment. His exposition of terms and interpretation of doctrines differed from those of ancient virtuous monks. The five profound meanings and the principles within all support the sacred teachings. Since Master Zhìyǐ propagated the Dharma for over thirty years, only the Vimalakīrti-nirdeśa-sūtra (維摩經疏) has been passed down. By order of Emperor Yang of the Sui Dynasty, this Profound Text was written, which was a private record of Dharma Master Guanding, compiled into twenty volumes. Only those with wisdom and dhyāna (禪定) can accomplish this, and this saying is indeed credible. More than a hundred years after his passing, during the Tianbao era of the Tang Dynasty, in the year of Wuzi, there was the Venerable Lang of Qingtai Temple in Dongyang Prefecture, a senior figure in the Dharma gate, the eyes and feet of Liangchi, who emphasized both precepts and meditation, encompassing both inner and outer practices. He obtained the precious vessel of Maitreya (Maitreya, 滿慈菩薩) and sat in the stone chamber of Śūnyatā. Whenever he lectured on the scriptures, he would silently sigh and say, 'Observing the meaning within, it deeply accords with the Buddha Vehicle; examining the wording, there are often inconsistencies, either the sentences continue while the meaning is interrupted, or the sentences follow while the meaning precedes, or the chapter is opened before the prose, or the meaning is directly stated from the end, or'

偈中先舉其數。或后不次其名。然聖意難測。但仰信而已。今因諸聽徒。頻勸請曰。上根易悟。探頤不迷。中下之侶。尋文失旨。儻更垂次比。此則弘益巨多。和上再三籌量。事不獲已。乃專念大師。求加可否。因夢所感。方始條倫。蓋亦隨情便宜。諒非茍求同異。輒有增減于其間矣。冀后諸學者。曉其元意。尋領索裳。擔金棄礫。說真實法。非虛妄人。助玄風之廣扇。備丹丘之添削。則百界千如。宛同符契。化城寶所。盡親津橋。賴彌勒之慇勤。迴文殊之靳固。輔發智之六足。褒春秋一言。神迥等。並採綜文前。輕安諦理。莫不空王佛所。同共發心。十六沙彌。咸皆代講。翳華逢日。除瘼養珠。誠愧雁門之筆。曷窺龍顰之奧庶探玄之士。沐道流而有本焉。

【現代漢語翻譯】現代漢語譯本：偈頌中先列舉數字，或者後面不按順序排列名稱，然而聖人的心意難以揣測，只能仰信而已。現在因為各位聽眾，多次勸請說：『上等根器的人容易領悟，探求深奧的道理不會迷惑；中等和下等根器的人，按照文字尋找反而會失去宗旨。如果能夠更加詳細地排列次序，那麼弘揚佛法的益處就非常巨大。』和尚再三考慮，實在推辭不了，於是專心念誦大師的名號，祈求加持是否可行。因為夢中所感，才開始整理條理。大概也是隨順情理的方便之法，諒必不是爲了刻意求同或求異，而擅自在其中增減內容。希望後來的學習者，明白其中的根本用意，尋找到線索，像丟棄瓦礫一樣丟棄黃金。宣說真實的佛法，而不是虛妄的言論。幫助玄妙的佛法廣泛傳播，像給丹丘增添色彩一樣。那麼百界千如，完全如同符契一般相合。化城和寶所，都親近了津樑之橋。依賴彌勒菩薩的慇勤勸導，迴向文殊菩薩的吝惜固守。輔助發智論的六足，讚揚《春秋》的一字褒貶。神妙迥異，並且採納綜合在文章之前，輕安諦理，沒有不是從空王佛那裡，共同發心的。十六沙彌，都代替佛陀宣講佛法。像翳華遇到陽光，像除去疾病滋養寶珠。實在慚愧雁門先生的筆力，怎麼能窺探到龍的眉毛的深奧呢？希望探求玄妙的人士，沐浴在佛法的河流中，從而有根本依據。（專有名詞解釋：偈頌：佛經中的一種詩歌形式。百界千如：佛教術語，指宇宙萬法的種種差別相。化城：佛教用語，比喻虛幻不實的境界。寶所：佛教用語，比喻真實的涅槃境界。津樑：比喻引導眾生到達彼岸的方法或途徑。彌勒：未來佛，將在未來世界教化眾生。文殊：文殊菩薩，智慧的象徵。發智論：一部重要的佛教論著。六足：指發智論的六個部分。春秋：中國古代史書，以其簡潔的文字和深刻的寓意而聞名。空王佛：指佛陀。沙彌：佛教中的出家男子，尚未受具足戒者。翳華：眼睛有病時所看到的虛幻景象。雁門：指唐代文學家司空圖，曾任雁門縣令，以文筆著稱。龍顰：比喻深奧難懂的道理。）

【English Translation】 English version: The verses first list the numbers, or later do not arrange the names in order. However, the intentions of the sages are difficult to fathom, and we can only believe in them. Now, because of the frequent requests from the listeners, saying: 'Those with superior faculties easily understand, and exploring profound principles will not be confused; those with medium and inferior faculties, seeking the meaning through the text, will lose the essence. If the order could be arranged in more detail, then the benefits of propagating the Dharma would be enormous.' The Abbot considered it again and again, and could not refuse, so he focused on reciting the name of the Great Master, praying for blessings to see if it was feasible. Because of the inspiration in a dream, he began to organize the principles. It is probably also a convenient method that follows the situation, and it is certainly not to deliberately seek sameness or difference, and arbitrarily add or subtract content. It is hoped that later learners will understand the fundamental intention, find the clues, and discard gold like discarding gravel. Proclaim the true Dharma, not false words. Help the profound Dharma spread widely, like adding color to Danqiu. Then the myriad realms and suchness will be completely in harmony like talismans. The illusory city and the treasure land are both close to the ferry bridge. Rely on the earnest exhortation of Maitreya, and turn to the reluctance and steadfastness of Manjusri. Assist the six feet of the Jnanaprasthana Sutra, and praise the one-word commendation and criticism of the Spring and Autumn Annals. The divine is unique, and it is adopted and integrated before the article, and the light and peaceful truth is not from the place of the Empty King Buddha, where they all made vows together. The sixteen Shramaneras all lectured on the Dharma on behalf of the Buddha. Like a cataract flower meeting the sun, like removing disease and nourishing pearls. I am truly ashamed of the writing of Yanmen, how can I glimpse the profoundness of the dragon's frown? I hope that those who seek the profound will bathe in the river of Dharma, so that they have a fundamental basis. (Explanation of proper nouns: Verses: A poetic form in Buddhist scriptures. Myriad realms and suchness: A Buddhist term referring to the various differences of all phenomena in the universe. Illusory city: A Buddhist term, a metaphor for an unreal realm. Treasure land: A Buddhist term, a metaphor for the true realm of Nirvana. Ferry bridge: A metaphor for the method or path that guides sentient beings to the other shore. Maitreya: The future Buddha, who will teach sentient beings in the future world. Manjusri: Manjusri Bodhisattva, the symbol of wisdom. Jnanaprasthana Sutra: An important Buddhist treatise. Six feet: Refers to the six parts of the Jnanaprasthana Sutra. Spring and Autumn Annals: An ancient Chinese historical book, known for its concise writing and profound meaning. Empty King Buddha: Refers to the Buddha. Shramanera: A male Buddhist novice who has not yet received full ordination. Cataract flower: An illusory sight seen when the eyes are diseased. Yanmen: Refers to the Tang Dynasty writer Sima Kongtu, who served as the magistrate of Yanmen County and was known for his writing. Dragon's frown: A metaphor for profound and difficult-to-understand principles.)