T51n2068_法華傳記
大正藏第 51 冊 No. 2068 法華傳記
No. 2068
法華傳記卷第一
敬禮天人大導師 三身一體釋迦尊 三世五佛章門中 興世演說一乘主 證明法華多寶佛 十方分身諸如來 乃至盡空法界海 常住世雄及分身 稽首妙法蓮華經 八萬十二諸聖教 諸佛護念大寶藏 利樂無際難測典 歸命文殊彌勒等 八萬大士法王子 地涌千界諸薩埵 八十萬億那由他 妙音觀音普賢等 發誓弘經菩薩眾 滿分五眼咸照世 普現色身示同塵 身子迦葉目連等 萬億聲聞真佛子 自界他方不可量 權實一切受化眾 我撰經典護法城 哀愍覆護愿加威 法燈不斷長夜照 迷者因此得佛慧 釋迦如來末法中 一聞法華隨喜者 三世罪障悉消盡 三生決定入正位 唯愿妙法久住世 流通十方諸剎土 諸同遇者生慶幸 世世恒聞能修行 乃至見聞贊毀者 順逆俱證無生忍 粗言軟語歸一義 不相違背至真際
抑祥宿殖所資妙因斯發。流通一乘。讚詠真文。目聞未聞。耳見未見。昔始自姚秦訪道。暨於我大唐之有天下。流通之益。先代無之。感應無謀。非籌算能測。妙利凝𨗿。亦繩準所知乎。今聊撰集耳
【現代漢語翻譯】 現代漢語譯本 敬禮天人大導師（指引天人和大眾的導師），三身一體釋迦尊（釋迦牟尼佛）。 三世五佛章門中，興世演說一乘主（宣講唯一佛乘的教主）。 證明法華多寶佛（多寶如來），十方分身諸如來（十方世界化身的諸佛）。 乃至盡空法界海，常住世雄及分身（遍及虛空法界，永恒住世的佛陀及其化身）。 稽首妙法蓮華經（頂禮《妙法蓮華經》），八萬十二諸聖教（八萬四千法門）。 諸佛護念大寶藏，利樂無際難測典（諸佛護念的珍貴寶藏，利益無邊難以測度的經典）。 歸命文殊彌勒等（歸命文殊菩薩、彌勒菩薩等），八萬大士法王子（八萬大菩薩，佛的法王子）。 地涌千界諸薩埵（從地涌出的千世界菩薩），八十萬億那由他（數量眾多的菩薩）。 妙音觀音普賢等（妙音菩薩、觀音菩薩、普賢菩薩等），發誓弘經菩薩眾（發誓弘揚經典的菩薩們）。 滿分五眼咸照世（圓滿具足五眼，照亮世界），普現色身示同塵（普遍示現色身，與世俗相同）。 身子迦葉目連等（舍利弗、迦葉、目犍連等），萬億聲聞真佛子（無數聲聞，真正的佛弟子）。 自界他方不可量，權實一切受化眾（自身世界和他方世界，無數權教和實教的受教化眾生）。 我撰經典護法城（我撰寫經典，守護佛法），哀愍覆護愿加威（希望佛菩薩慈悲憐憫，覆護加持）。 法燈不斷長夜照（佛法之燈永不熄滅，照亮漫長黑夜），迷者因此得佛慧（迷惑的人因此獲得佛的智慧）。 釋迦如來末法中，一聞法華隨喜者（在釋迦如來末法時期，一聽到《法華經》就隨喜的人）。 三世罪障悉消盡，三生決定入正位（過去、現在、未來三世的罪障全部消除，未來三世必定進入正位）。 唯愿妙法久住世（只願妙法長久住世），流通十方諸剎土（流通到十方各個佛國凈土）。 諸同遇者生慶幸（所有遇到這部經典的人都應該感到慶幸），世世恒聞能修行（生生世世都能聽聞並修行）。 乃至見聞贊毀者（乃至見到、聽到、讚歎或詆譭這部經典的人），順逆俱證無生忍（順境和逆境都能證得無生法忍）。 粗言軟語歸一義（粗糙的言語和柔和的言語都歸於同一個真理），不相違背至真際（不互相違背，最終達到真如的境界）。 追溯以往，是宿世所積累的微妙因緣才得以啓發。流通一乘佛法，讚美歌頌真實的經文。眼睛看到前所未聞的，耳朵聽到前所未聽的。從前在姚秦時代就開始尋求佛法，直到我大唐擁有天下。流通佛法的利益，是前代所沒有的。感應是自然而然的，不是籌劃算計所能測度的。微妙的利益凝聚深厚，也不是用繩墨標準所能衡量的。現在姑且編撰記錄這些事蹟。
【English Translation】 English version I respectfully salute the great teacher of gods and humans, Shakyamuni Buddha, who is one in three bodies. In the chapter of the Five Buddhas of the Three Worlds, he is the lord who appears in the world to expound the One Vehicle. He is the Buddha Prabhūtaratna (多寶佛), who testifies to the Lotus Sutra, and all the Tathagatas (如來) who are his emanations in the ten directions. Even to the ends of the empty Dharma realm, the ever-abiding hero of the world and his emanations. I bow my head to the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經), the eighty-four thousand sacred teachings. It is the great treasure protected and cherished by all Buddhas, a scripture of immeasurable benefit and joy, difficult to fathom. I take refuge in Mañjuśrī (文殊) , Maitreya (彌勒), and others, the eighty thousand great Bodhisattvas, Dharma princes. The Bodhisattvas who spring forth from the earth in a thousand worlds, eighty million nayutas (那由他, a large number) of them. The Bodhisattvas such as Wonderful Sound (妙音), Avalokiteśvara (觀音), Samantabhadra (普賢), who have vowed to propagate the Sutra. With their fully realized five eyes, they illuminate the world, universally manifesting physical bodies, appearing as if in the dust. Śāriputra (身子), Kāśyapa (迦葉), Maudgalyāyana (目連), and others, countless Śrāvakas (聲聞), true children of the Buddha. From their own realms and other realms, immeasurable are the beings who are taught by expedient and true means. I compile this scripture, a fortress protecting the Dharma, may you have compassion and protect me, granting me your power. May the lamp of the Dharma never cease, illuminating the long night, so that those who are lost may attain the Buddha's wisdom. In the Dharma-ending Age of Shakyamuni Tathagata, those who hear the Lotus Sutra and rejoice. All the karmic obstacles of the three lifetimes will be extinguished, and in three lifetimes they will surely enter the right position. May the wonderful Dharma long abide in the world, circulating throughout the lands of the ten directions. May all who encounter it be filled with joy, constantly hearing and practicing it lifetime after lifetime. Even those who see, hear, praise, or criticize it, whether favorably or unfavorably, will all attain the patience of non-birth. Crude words and gentle words all lead to the same meaning, not contradicting each other, reaching the ultimate truth. Reflecting on the past, it is due to the subtle causes accumulated from past lives that this is now inspired. To circulate the One Vehicle Dharma, to praise and sing the true texts. Eyes see what has never been seen, ears hear what has never been heard. From the past, starting from the Yao Qin dynasty, seeking the Way, until our Great Tang possesses the world. The benefits of circulating the Dharma are unprecedented. The responses are natural, not measurable by planning and calculation. The subtle benefits are deeply condensed, not measurable by standards. Now, let us compile and record these events.
目見聞。動勵後輩信心。簡以十二科。分為十軸。部類隱顯傳譯支派經序論釋講解諷誦轉讀書寫聽聞供養。各略引三五。編其分科。詞質而俚。欲見聞徒易悟。事竅而實。使來葉之傳信心。更探所得新舊制撰諸宗記傳等。錄而出之。後有所獲。亦欲隨而編。編脫或當來見者編次。遂褰興妙法真文。乘乘無窮。先列篇目。后隨集而已。部類增減第一隱顯時異第二傳譯年代第三支派別行第四論釋不同第五諸師序集第六講解感應第七諷誦勝利第八轉讀滅罪第九書寫救苦第十聽聞利益第十一依正供養第十二
部類增減第一
夫部類增減者。機樂有廣略。遂致部類增減。雖有增減。不失其冥顯利。略為七例。一者一會之經法用為一部。如十地等。二者多會共為一部。如華嚴等。三者經之初分用為一部。如六卷泥洹等。四者具足二分為一部。如大涅槃等。五者略本以為一部。如小品經等。六者廣本以為一部。如大品等。七者一品為一部。如觀世音經。今此法華。于中是具足本。若依梵本。文應是略說。所以者何。此經是三身一體能所寂說。普賢觀云。釋迦牟尼佛。名毗盧遮那遍一切處。其佛住處名常寂光。四波羅蜜所建立。法王開運。說無量義經已。入義處定。現奇特瑞。生大眾殷重。與文殊等八萬大士。舍利弗等萬
【現代漢語翻譯】 現代漢語譯本 所見所聞，激勵後輩的信心。我用十二個科目，分為十卷。這十二科是：部類隱顯、傳譯支派、經序論釋、講解諷誦、轉讀書寫、聽聞供養。每個科目都略微引用三五條事例，編成各個分科。文字樸實而通俗，希望讓見聞者容易領悟；事例精要而實在，使後來的傳習者能生起信心。我更探尋所得的新舊著述、諸宗的記傳等，記錄下來。以後如果有所收穫，也想隨時增補。編排如有錯漏，希望後來的見者加以編次。於是，我開始蒐集微妙的佛法真文，使其像車乘一樣無窮無盡。先列出篇目，以後再隨緣收集。部類增減第一，隱顯時異第二，傳譯年代第三，支派別行第四，論釋不同第五，諸師序集第六，講解感應第七，諷誦勝利第八，轉讀滅罪第九，書寫救苦第十，聽聞利益第十一，依正供養第十二。
部類增減第一
所謂部類增減，是因為眾生的根機和喜好有廣略之分，所以導致部類有所增減。雖然有增減，但不會失去其隱顯的利益。我略舉七個例子：一是將一次法會所說的經法作為一部，如《十地經》等；二是將多次法會所說的經法合為一部，如《華嚴經》等；三是將一部經的最初部分作為一部，如六卷本的《泥洹經》等；四是將具足兩部分的經作為一部，如《大涅槃經》等；五是將簡略的版本作為一部，如《小品般若經》等；六是將廣大的版本作為一部，如《大品般若經》等；七是將一品經作為一部，如《觀世音經》。現在這部《法華經》，屬於具足本。如果按照梵文字，文句應該是簡略的。為什麼這麼說呢？因為這部經是關於三身一體、能所寂說的。正如《普賢觀經》所說：『釋迦牟尼佛（Śākyamuni Buddha），名為毗盧遮那（Vairocana），遍一切處。其佛所住之處，名為常寂光（Saṃbhogakāya）。由四波羅蜜（catasraḥ pāramitāḥ）所建立。』法王開演，說完《無量義經》之後，進入義處定，顯現奇特的祥瑞，使大眾生起殷重之心。與文殊（Mañjuśrī）等八萬大士，舍利弗（Śāriputra）等萬
【English Translation】 English version What I have seen and heard encourages the faith of later generations. I use twelve categories, divided into ten scrolls. These twelve categories are: Classification of Hidden and Manifest Teachings, Transmission and Lineage, Preface and Commentary on Sutras, Explanation and Recitation, Reading and Writing, Listening and Offering. Each category briefly cites three to five examples, compiled into separate sections. The language is simple and colloquial, hoping to make it easy for those who see and hear to understand; the examples are essential and practical, so that later practitioners can generate faith. I further explore the new and old writings I have obtained, the records and transmissions of various schools, and record them. If I gain anything in the future, I also want to supplement it at any time. If there are any errors or omissions in the arrangement, I hope that those who see it later will compile it. Thus, I began to collect the subtle and wonderful Dharma texts, making them as infinite as vehicles. First list the titles, and then collect them as they come. First, Classification and Increase/Decrease; Second, Hidden and Manifest Teachings Varying with Time; Third, Transmission and Lineage; Fourth, Separate Practices of Lineages; Fifth, Different Commentaries; Sixth, Prefaces and Collections by Various Teachers; Seventh, Responses to Explanation; Eighth, Benefits of Recitation; Ninth, Eradicating Sins by Reading; Tenth, Saving from Suffering by Writing; Eleventh, Benefits of Listening; Twelfth, Offering to the Environment and the Righteous.
Classification and Increase/Decrease - First
The so-called increase or decrease in classification is because sentient beings' capacities and preferences vary widely, leading to increases or decreases in classification. Although there are increases and decreases, it does not lose its hidden and manifest benefits. I will briefly list seven examples: First, the Dharma spoken in one assembly is used as one part, such as the Ten Stages Sutra (Daśabhūmika Sūtra) and others; second, the Dharma spoken in multiple assemblies is combined into one part, such as the Avataṃsaka Sūtra and others; third, the initial part of a sutra is used as one part, such as the six-fascicle Nirvana Sutra and others; fourth, a sutra with two complete parts is used as one part, such as the Mahāparinirvāṇa Sūtra and others; fifth, an abbreviated version is used as one part, such as the Smaller Perfection of Wisdom Sutra (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra) and others; sixth, an extensive version is used as one part, such as the Larger Perfection of Wisdom Sutra (Śatasāhasrikā Prajñāpāramitā Sūtra) and others; seventh, one chapter is used as one part, such as the Avalokiteśvara Sutra. Now, this Lotus Sutra, belongs to the complete version. If according to the Sanskrit version, the sentences should be abbreviated. Why do I say this? Because this sutra is about the oneness of the three bodies, the quiescence of the subject and object. As the Samantabhadra Contemplation Sutra says: 'Śākyamuni Buddha, is named Vairocana, pervading all places. The place where that Buddha dwells is called Saṃbhogakāya. Established by the four pāramitās. The Dharma King opened and expounded, and after finishing the Infinite Meanings Sutra, entered the Samadhi of the Meaning Place, manifesting extraordinary auspicious signs, causing the assembly to generate deep respect. With Mañjuśrī and other eighty thousand great Bodhisattvas, Śāriputra and other ten thousand
億諸大聲聞。八龍四緊干修等。六天四禪。萬億轉輪聖王。國王王子國女雜民。不可說不可說海會眾。而所說也。始自如是。終至而去。俱是妙法。字字結妙。一文一句無非法界。一字一點無非是佛。上窮舍那功德。下點阿鼻依正。不即不離。體具微妙不可思議。此乃圓滿修多羅甘露法寶也。西方相傳。靈山八載結集之文。應敷一由旬城。若盡結集。無處容受。無量無邊海會之眾。令其開解。正說領解述成授記歡喜說偈自界他方贊佛發誓。一一品各無量無邊字義成就。如大通佛。說是法華經。如恒河沙偈。宿王智佛。說甄迦羅頻婆羅阿閦婆等偈。威音王。說二十千億偈。今佛亦爾。芬陀利亦云說無央數偈。時有七寶塔。踴現其前。寶塔已前。有無央數偈。又涌出眾。以諸菩薩種種贊法。而贊于佛。千界塵數種種贊偈。誰知其偈數。覺愛三藏云。西方相傳。佛說法華。不可說。品品之內。有多偈句。以須彌山聚筆。大海水墨書。一一品一一句偈。不可窮盡。佛常在靈山。共大菩薩諸聲聞眾。圍繞說法。天人充滿。窮前後際。無有休息。唯是無盡總持力所持。非是翰墨之所能記。但約一期機感。八載結為一部。雖略結集。葉敷一由旬量。誦本最略。滿方丈室。二十八品大綱目足。又如真諦三藏云。西域傳記說。龍樹菩薩逕
【現代漢語翻譯】 現代漢語譯本 無數的大聲聞弟子，八大龍王、四大緊那羅等，六慾天、四禪天，萬億轉輪聖王，以及國王、王子、公主和普通百姓，還有不可說、不可說的如海大眾，他們所聽聞的佛法，從開始到結束，都是精妙的佛法。每一個字都蘊含著精妙，每一句都無不遍及法界。一個字、一個點，都無不是佛的顯現。向上窮盡釋迦牟尼佛的功德，向下點明阿鼻地獄的依報和正報，不即不離，本體具足微妙不可思議的功德。這乃是圓滿的修多羅甘露法寶。 據西方相傳，靈山會上八年結集的經文，如果全部展開，需要一由旬（約16公里）的城池才能容納。如果全部結集，則無處可以容受。爲了讓無量無邊的海會大眾開悟理解，佛陀正說、領悟、理解、闡述、成就、授記，以及歡喜地說偈，從自身境界到他方世界讚歎佛陀，併發誓願。每一品都成就了無量無邊的字義，如同大通智勝佛說《法華經》，如同恒河沙數般的偈頌。宿王智佛說甄迦羅、頻婆羅、阿閦婆等偈頌。威音王佛說了二十千億偈頌。現在的佛陀也是如此，芬陀利也說有無數的偈頌。當時有七寶塔，從地面涌現出來，在寶塔出現之前，已經有無數的偈頌。又有大眾涌出，以諸菩薩用種種讚美佛法的言辭來讚美佛陀，千世界微塵數般的種種贊偈，誰能知道這些偈頌的數量呢？ 覺愛三藏說，西方相傳，佛陀宣講《法華經》，是不可思議的。每一品中，都有許多偈句，即使用須彌山聚整合筆，用大海水作為墨水來書寫，也無法窮盡每一品中的每一句偈頌。佛陀常常在靈鷲山，與大菩薩和諸聲聞眾圍繞在一起說法，天人和充滿其中，窮盡前後際，沒有休息的時候。唯有無盡的總持力才能保持這些教法，不是筆墨所能記錄的。只是根據一個時期的機緣感應，用八年的時間結集為一部經。即使是略微結集，展開也有一由旬的量。最簡略的誦本，也需要滿一個方丈室（約一丈見方的房間）。二十八品的大綱目已經足夠了。 又如真諦三藏所說，西域的傳記記載說，龍樹菩薩曾經...
【English Translation】 English version Countless great Shravakas (hearers), eight Dragon Kings, four Kinnaras (celestial musicians), six heavens, four Dhyanas (meditative states), trillions of Chakravartin Kings (wheel-turning monarchs), kings, princes, princesses, common people, and an inexpressible, inexpressible ocean-like assembly. What was spoken, from beginning to end, was all wonderful Dharma. Every word was filled with wonder, every phrase encompassed the entire Dharma Realm. A single word, a single dot, was none other than the Buddha. Reaching up to the merits of Vairocana Buddha, and pointing down to the Adbhuta hell's environment and retribution, neither identical nor separate, the essence fully possessed inconceivable wonders. This is the perfect Sutra nectar Dharma treasure. According to Western tradition, the texts compiled over eight years at Vulture Peak, if fully unfolded, would require a city of one Yojana (approximately 16 kilometers) to contain. If fully compiled, there would be no place to hold them. To enable the immeasurable and boundless ocean-like assembly to awaken and understand, the Buddha spoke directly, comprehended, understood, elaborated, accomplished, bestowed predictions, and joyfully spoke verses, praising the Buddha from his own realm to other worlds, and making vows. Each chapter achieved immeasurable and boundless words and meanings, like the Great Universal Wisdom Excellence Buddha speaking the Lotus Sutra, like verses as numerous as the sands of the Ganges River. The King Wisdom of Constellations Buddha spoke verses such as Jenkara, Pimbara, Akshobhya, and others. The Awesome Sound King Buddha spoke twenty trillion verses. The present Buddha is also like this; Pundarika also spoke countless verses. At that time, there was a seven-jeweled stupa (pagoda) that sprang forth from the earth. Before the appearance of the stupa, there were already countless verses. Then, a multitude emerged, with various Bodhisattvas praising the Dharma and praising the Buddha with various praises, verses as numerous as the dust motes of a thousand worlds. Who knows the number of these verses? The Tripitaka Master Jue'ai said, according to Western tradition, the Buddha's exposition of the Lotus Sutra is inconceivable. Within each chapter, there are many verses, and even if one were to gather Mount Sumeru into a pen and use the water of the great ocean as ink, one could not exhaust every verse in each chapter. The Buddha is always at Vulture Peak, surrounded by great Bodhisattvas and Shravakas, expounding the Dharma, with gods and humans filling the space, exhausting the past and future, without rest. Only the power of endless Dharani (total retention) can maintain these teachings, which cannot be recorded by pen and ink. Only according to the karmic responses of a certain period, it was compiled into one scripture over eight years. Even if it is a brief compilation, it unfolds to the size of one Yojana. The most concise recitation version requires a full square zhang room (approximately one zhang square room). The main outline of the twenty-eight chapters is sufficient. Furthermore, as the Tripitaka Master Paramartha said, Western records state that Nagarjuna Bodhisattva once...
海。龍宮見此法華平等摩訶衍經。有大千界微塵偈四天下塵數品。具記錄奇瑞問答重重往覆。東方土相南西北方四維上下光中所現。又二百億燈明。一一說法華經儀。嘆十方三世諸佛智慧大事因緣。化三乘人。開悟一乘。菩薩聲聞本緣得記佛說自領節節無盡重重不可說自界他方發願弘持踴出讚詞果後方便十方來會等事。具如隱顯中。今長安所傳四本不同。一五千偈。正無畏所傳是也。二六千五百偈。竺法護所譯是也。三六千偈。鳩摩羅什所傳是也。四六千二百偈。阇那崛多所傳是也。三本是多羅葉。什本白㲲也。此土所傳。尚有偈數增減。西方經何量。然相傳言。梵文唯有二十八品。文前皆無題目。但云悉曇。此云吉法。亦名成就。不成立名。皆在品末經終。而回后在初者。蓋是譯經之人。隨震旦法。欲令因名字不同議部類。但護多本二十七品。名結其末。闕提婆品目。不同之事。如下傳譯中。或分其品成部。如下支派辨。廣略在器。部類增減。本法大義無虧矣。
隱顯時異第二
若依文殊師利般涅槃經。佛滅度后四百五十年。文殊師利猶在世間。依智度論云。諸大乘經。是文殊結集。若依集法傳。有三種阿難。阿難此云歡喜。持聲聞藏。阿難跋陀此云歡喜賢。持獨覺藏。阿難迦羅此云歡喜海。阿難升高
眾生三疑。一疑佛大悲從涅槃起既說妙法。二疑更有佛他方來住此說法。三疑彼阿難轉身成佛為眾說法。今顯如是所說之法。我昔侍佛。二十五年親所曾聞。非佛既起他方佛至轉身成佛。為除此疑故。諸經初皆言我聞。真諦三藏云。微細律明。阿難升高集法藏時。身如諸佛。具諸相好。下座之時。還複本形。良由權行具足三德。共傳大小。此經則是阿難海所結。若佛話經。文殊在座先唱題目。阿難升高複述而集。智度論據之而言文殊結集諸大乘經。具結集已。即書文心葉。收寶葉窟。天人龍神王臣大眾。競興供養。佛去世后。賢聖隨隱。如大象去子隨去。九十五道紛亂起。十八異師專崇小典。摩訶衍經多分隱沒。於世不行。此經結集已后。隱藏不行。西方相傳。大雪山中有寶塔。收法華梵夾。具如真諦三藏云。西域傳記說。佛圓寂后五百年末。有一比丘。深解大乘。獲得無生。遍求深經。往至雪山。開寶塔戶。披閱梵夾。于中而住守護受持。六百年初。南天國中有一梵士種。洞達四韋陀五明大義十八異經。名馳五天獨步諸國。名曰龍樹。舍邪歸正。出家具戒。九十日中議誦三藏既求深法無有得處。遂入雪山塔中。比丘以此經梵本授與龍樹。受誦愛樂。頗知實義。周遊諸國廣求余經。于閻浮提遍求。不能具得。獨在靜室
。水精房中思惟此事。大海龍王見而愍之。接八大海。于宮殿中發七寶函。以華嚴法華諸摩訶衍云經太雲華手般舟諸方等深奧經無量妙法授之。龍樹受誦九十日。其心深入體得實利。龍王知其心問曰。讀經未不。答曰。汝諸函中經多無量。經劫不可盡。我所讀去。已十倍閻浮提經。龍王言。如我宮中所有經典。諸處此比不可數知。各各塵數不妨不礙。不可思議。龍樹言。愿得深經。將還閻浮提大弘佛教摧伏外道。龍王言。我宮有華嚴不思議解脫經三本。上本有十三世界微塵數頌四天下微塵數品。中本有四十九萬八千八百偈一千二百品。下本有十萬頌三十品。法華平等大會經。有十世界微塵數偈不可說品。自余經典甚太廣博。龍樹言。我見妙典不可思議。將如何傳。龍王言。不可思議解脫經上中二本。至非閻浮提之人力所受持。不可傳之。法華深經略本。在閻浮提。廣本並秘在我宮中。即授下本華嚴並諸經一箱。龍樹既得一箱。深入無生。龍樹逆出於南天竺。大弘佛教。摧伏外道。廣摩訶衍。作三部大論千部別論。大論中多引華嚴法華等。釋幽微旨(云云)。若準此傳記。既有大本。並秘在龍宮。隱而不傳。西域志云。昔于闐王宮有法華梵本。六千五百偈。東南二千餘里。有國名遮𤘽槃國。彼王累世敬重大乘。諸國名僧
入其境者。皆試其解。若小乘學則遣不留。大乘人請綺供養。王宮亦有華嚴大集摩訶般若法華大涅槃等五部大經。並十萬偈。王躬受持。親執戶籥。轉讀則開。香華供養。又東南二十餘里。有山甚險難。峰上有石窟。口狡內寬。其內華嚴大集方等寶積楞伽方廣捨利弗陀羅尼華聚陀羅尼都薩羅摩訶般若大云法華。凡一十二部。皆十萬偈。國法相傳防護守掌。又云。罽賓國王宮有法華經。六千偈(云云)。今推在世興時。當於此土周穆四十五年乙丑。至於五十二年壬申。說訖入涅槃。圓寂后一千餘年。都不修不行。一千二百三十年前。魏廢帝正元甲戌歲。始傳五千偈。安置交州館。西晉姚秦赍持來至此。如傳譯辨。當知依機有生熟。隱顯時異。若依法住記。佛薄伽梵般涅槃時。以無上法。付囑十六大阿羅漢並眷屬。並令其護持。使不滅沒。十六阿羅漢。護持正法饒益有情。此州人壽極長至於十歲。佛法暫滅沒。後人壽漸增至四萬歲位。阿羅漢俱來人中。顯說正法。乃至六萬歲時。無上正法流行世間。熾盛無息。至七萬歲時。無上正法永滅沒。然此經流通。多被末法。文中處處云末法及后五百歲時。若值遇時。忘寢與餐。莫空過時矣。
傳譯年代第三
謹按諸經目錄等。法華翻譯年代。略有六時。一者佛滅后一
【現代漢語翻譯】 現代漢語譯本：進入那個地方的人，都要 পরীক্ষা驗他們對佛法的理解。如果是小乘佛法的學者，就打發走，不予挽留。如果是大乘佛法的學者，就請他們留下，並給予豐厚的供養。國王的宮殿里也有《華嚴經》、《大集經》、《摩訶般若經》、《法華經》、《大涅槃經》等五部大經，每部經都有十萬偈。國王親自受持這些經典，親自掌管存放經書的房間的鑰匙，誦讀經典時才打開房門，並用香和鮮花供養。另外，在東南方向二十多里的地方，有一座非常險峻的山，山峰上有一個石窟，洞口狹窄但裡面寬敞。裡面存放著《華嚴經》、《大集經》、《方等經》、《寶積經》、《楞伽經》、《方廣經》、《舍利弗陀羅尼》、《華聚陀羅尼》、《都薩羅摩訶般若經》、《大云經》、《法華經》等共十二部經典，每部經都有十萬偈。這是國家的法律世代相傳，負責保護和掌管。還有一種說法是，Kashmir（罽賓）國王的宮殿里有《法華經》，共六千偈（等等）。現在推算釋迦牟尼佛在世傳法的時間，應該是在此地周穆王四十五年乙丑年到五十二年壬申年之間。佛說完法后入涅槃。圓寂后一千多年，都沒有人修行或弘揚佛法。一千二百三十年前，魏廢帝正元甲戌年，才開始傳譯五千偈，安置在交州館。西晉姚秦時期，有人帶著這些經書來到這裡，經過翻譯辨析，才知道佛法的傳播要根據眾生的根機，有成熟和不成熟之分，顯現和隱沒的時間也不同。如果按照《法住記》的記載，釋迦牟尼佛在涅槃時，將無上佛法咐囑給十六位大阿羅漢及其眷屬，讓他們護持佛法，使佛法不滅沒。這十六位阿羅漢護持正法，饒益有情眾生。這個地方的人壽命極長，可以活到十歲。佛法暫時滅沒後，人們的壽命逐漸增長到四萬歲。阿羅漢們再次來到人間，顯說正法。乃至人們壽命達到六萬歲時，無上正法在世間流行，非常興盛，沒有止息。到七萬歲時，無上正法將永遠滅沒。然而這部經流通時，大多會被末法時期的現象所影響。經文中處處提到末法時期以及后五百歲時。如果遇到這部經，要忘記睡眠和飲食，不要空過時機啊！ 傳譯年代第三 仔細查閱各種經書目錄等，《法華經》的翻譯年代，大致有六個時期。第一個時期是佛滅后一
【English Translation】 English version: Those who enter that realm are all tested on their understanding. If they are scholars of the Hinayana (小乘, Lesser Vehicle), they are dismissed and not retained. If they are scholars of the Mahayana (大乘, Great Vehicle), they are invited to stay and given lavish offerings. In the king's palace, there are also five major sutras, including the Avatamsaka Sutra (華嚴經), the Mahasamghata Sutra (大集經), the Mahaprajnaparamita Sutra (摩訶般若經), the Lotus Sutra (法華經), and the Mahaparinirvana Sutra (大涅槃經), each with 100,000 verses. The king personally upholds these sutras, personally holds the keys to the room where the sutras are kept, and only opens the door when reciting the sutras, offering incense and flowers. Furthermore, about twenty li (里, a Chinese unit of distance) to the southeast, there is a very steep mountain with a stone cave on its peak. The entrance is narrow, but the inside is spacious. Inside are stored twelve sutras, including the Avatamsaka Sutra (華嚴經), the Mahasamghata Sutra (大集經), the Fangdeng Sutra (方等經), the Ratnakuta Sutra (寶積經), the Lankavatara Sutra (楞伽經), the Fangguang Sutra (方廣經), the Sariputra Dharani (舍利弗陀羅尼), the Huaju Dharani (華聚陀羅尼), the Tusala Mahaprajnaparamita Sutra (都薩羅摩訶般若經), the Mahamegha Sutra (大云經), and the Lotus Sutra (法華經), each with 100,000 verses. It is the law of the land, passed down through generations, to protect and guard them. Another account says that in the king's palace of Kashmir (罽賓), there is the Lotus Sutra (法華經) with 6,000 verses (etc.). Now, estimating the time when Shakyamuni Buddha was alive and teaching, it should be between the 45th year of King Mu of Zhou (周穆王) in the Yichou year (乙丑) and the 52nd year in the Renchen year (壬申). After the Buddha finished teaching, he entered Nirvana. For more than a thousand years after his passing, no one practiced or propagated the Dharma. 1230 years ago, in the Jiaxu year (甲戌) of Emperor Fei of the Wei Dynasty (魏廢帝), 5,000 verses were first translated and placed in the Jiaozhou Hall (交州館). During the Yao Qin (姚秦) period of the Western Jin Dynasty (西晉), someone brought these sutras here. After translation and analysis, it was understood that the propagation of the Dharma depends on the capacity of sentient beings, with some being mature and others not, and the times of manifestation and concealment also differ. According to the Dharma-staying Sutra (法住記), when Shakyamuni Buddha entered Nirvana, he entrusted the unsurpassed Dharma to the sixteen great Arhats (阿羅漢) and their retinues, instructing them to protect the Dharma and prevent it from perishing. These sixteen Arhats protect the true Dharma and benefit sentient beings. The people of this land have extremely long lifespans, reaching ten years old. After the Dharma temporarily disappears, people's lifespans gradually increase to 40,000 years. The Arhats come to the human world again and clearly expound the true Dharma. Even when people's lifespans reach 60,000 years, the unsurpassed Dharma will be prevalent in the world, very prosperous, and without ceasing. When lifespans reach 70,000 years, the unsurpassed Dharma will be permanently extinguished. However, the circulation of this sutra is often affected by the phenomena of the Dharma-ending age. The sutra mentions the Dharma-ending age and the five hundred years after it in many places. If you encounter this sutra, forget about sleep and food, and do not waste the opportunity! Third: On the Era of Transmission and Translation Carefully examining various sutra catalogs, etc., the era of the translation of the Lotus Sutra (法華經) roughly falls into six periods. The first period is one
千二百三十年。前魏甘露元乙亥。即吳五鳳二年也。七月七日。外國支強梁接。言正無畏。于交州城。沙門道馨筆受。譯成六卷。名法華三昧經者是也。二者一千二百四十年。西晉太始元乙酉。月支國沙門曇摩羅蜜。晉言法護。姓支氏。歷游西域。解三十六國語及書。從天竺國赍持梵本來。譯成六卷。名薩蕓芬陀梨法華經者是也。三者護更至太康七年丙午。廣譯成十卷。名正法華經者是也。永熙元年八月二十八日。比丘康那律。于洛陽寫之竟。時與清戒界節優婆塞張季博蕫景玄劉長武長文等。手執經本。詣白馬容。對與法護。口挍古訓。講出深義。以九月本齋十四日。于東牛寺中施檀大會。講誦此經竟日盡夜。無不咸歡。重已校定。四者一千二百八十四年。東晉咸康元乙未年。沙門支道林譯成六卷。名方等法華經者是也。五者一千三百五十三年。即姚秦弘始七甲辰。天竺沙門鳩摩羅什。秦云童壽。于長安逍遙園。譯成七卷或八卷。名妙法華經者是也。什與護相去。將一百餘年。六者一千五百五十年。即隋仁壽元辛酉。沙門笈多崛多。于興善寺譯成七卷。名添品法華經者是也。經序云。考驗護什二譯。定非一本。護似多羅葉。什似龜茲之文。而護所闕者。普門品偈。什所闕者。藥草喻品之半。富樓那及法師等二品之初。
【現代漢語翻譯】 一千二百三十年，前魏甘露元年乙亥（即吳五鳳二年）七月七日，外國支強梁接（人名）說正無畏（人名），在交州城，由沙門道馨（人名）筆錄，翻譯成六卷，名為《法華三昧經》。 一千二百四十年，西晉太始元年乙酉，月支國沙門曇摩羅蜜（梵語Dharmaraksa的音譯，意為法護），晉言法護（人名），姓支氏，遊歷西域，通曉三十六國語言及文字。從天竺國帶來梵文字，翻譯成六卷，名為《薩蕓芬陀梨法華經》。 法護後來在太康七年丙午，廣泛翻譯成十卷，名為《正法華經》。永熙元年八月二十八日，比丘康那律（人名）在洛陽抄寫完畢。當時與清戒守節的優婆塞張季博（人名）、董景玄（人名）、劉長武（人名）、劉長文（人名）等，手持經本，前往白馬寺，對照法護的譯本，口頭校對古訓，講解深奧的含義。在九月本齋十四日，于東牛寺中舉行施捨齋飯的大會，講誦此經，從早到晚，無不歡喜。重新校對確定。 一千二百八十四年，東晉咸康元年乙未年，沙門支道林（人名）翻譯成六卷，名為《方等法華經》。 一千三百五十三年，即姚秦弘始七年甲辰，天竺沙門鳩摩羅什（梵語Kumarajiva的音譯，意為童壽），秦言童壽（人名），在長安逍遙園，翻譯成七卷或八卷，名為《妙法蓮華經》。鳩摩羅什與法護相隔將近一百多年。 一千五百五十年，即隋仁壽元年辛酉，沙門笈多崛多（梵語Gupta-gupta的音譯），在興善寺翻譯成七卷，名為《添品法華經》。經序中說，考察法護和鳩摩羅什的兩個譯本，確定不是同一個版本。法護的譯本像是多羅樹葉上的文字，鳩摩羅什的譯本像是龜茲的文字。法護的譯本缺少《普門品》的偈頌，鳩摩羅什的譯本缺少《藥草喻品》的一半，以及《富樓那品》和《法師品》的開頭部分。
【English Translation】 In the year 1230, the first year of Ganlu (甘露) of the Former Wei Dynasty, corresponding to the second year of Wu Feng (五鳳) of the Wu Kingdom, on the seventh day of the seventh month, the foreigner Zhi Qiangliangjie (支強梁接) (personal name) spoke of Zheng Wuwei (正無畏) (personal name). In the city of Jiaozhou (交州), the monk Dao Xin (道馨) (personal name) took notes and translated it into six volumes, named 'The Samadhi Sutra of the Lotus Flower'. In the year 1240, the first year of Taishi (太始) of the Western Jin Dynasty, corresponding to the year Yiyou (乙酉), the Yuezhi (月支) monk Dharmaraksa (曇摩羅蜜) (transliteration of Sanskrit, meaning 'protected by the Dharma'), known as Fa Hu (法護) (personal name) in Jin, whose surname was Zhi (支), traveled through the Western Regions and understood the languages and writings of thirty-six countries. He brought the Sanskrit text from Tianzhu (天竺) (India) and translated it into six volumes, named 'The Saddharma Pundarika Sutra of Sarvanasti'. Later, Fa Hu (法護) extensively translated it into ten volumes in the seventh year of Taikang (太康), corresponding to the year Bingwu (丙午), named 'The Sutra of the Correct Dharma Lotus Flower'. On the twenty-eighth day of the eighth month of the first year of Yongxi (永熙), the Bhiksu Kangnalu (康那律) (personal name) finished copying it in Luoyang (洛陽). At that time, together with the Upasakas Zhang Jibo (張季博) (personal name), Dong Jingxuan (董景玄) (personal name), Liu Changwu (劉長武) (personal name), and Liu Changwen (劉長文) (personal name), who upheld pure precepts, they held the sutra texts and went to Baima Temple (白馬寺), comparing them with Fa Hu's (法護) translation, orally proofreading the ancient teachings and explaining the profound meanings. On the fourteenth day of the ninth month, they held a great almsgiving assembly in Dongniu Temple (東牛寺), reciting this sutra from morning till night, and everyone was delighted. It was re-examined and finalized. In the year 1284, the first year of Xiankang (咸康) of the Eastern Jin Dynasty, corresponding to the year Yiwei (乙未), the monk Zhi Daolin (支道林) (personal name) translated it into six volumes, named 'The Sutra of the Square and Equal Lotus Flower'. In the year 1353, corresponding to the seventh year of Hongshi (弘始) of the Yao Qin Dynasty, corresponding to the year Jiachen (甲辰), the Indian monk Kumarajiva (鳩摩羅什) (transliteration of Sanskrit, meaning 'childhood longevity'), known as Tong Shou (童壽) (personal name) in Qin, translated it into seven or eight volumes in Xiaoyao Garden (逍遙園) in Chang'an (長安), named 'The Wonderful Dharma Lotus Flower Sutra'. Kumarajiva (鳩摩羅什) was nearly a hundred years apart from Fa Hu (法護). In the year 1550, corresponding to the first year of Renshou (仁壽) of the Sui Dynasty, corresponding to the year Xinyou (辛酉), the monk Guptagupta (笈多崛多) (transliteration of Sanskrit) translated it into seven volumes in Xingshan Temple (興善寺), named 'The Sutra of the Lotus Flower with Added Sections'. The preface to the sutra states that after examining the two translations of Fa Hu (法護) and Kumarajiva (鳩摩羅什), it was determined that they were not the same version. Fa Hu's (法護) translation was like writing on palm leaves, and Kumarajiva's (鳩摩羅什) translation was like the writing of Kucha (龜茲). Fa Hu's (法護) translation lacked the verses of the 'Universal Gate Chapter', and Kumarajiva's (鳩摩羅什) translation lacked half of the 'Herb Parable Chapter', as well as the beginning parts of the 'Purna Chapter' and the 'Dharma Master Chapter'.
提婆達多品。普門品偈也。什又移囑累。在藥王之前。二本陀羅尼。並置普門之後。其間異同。言不能極。普曜寺沙門上行所請。遂共三藏崛多笈多二法師。于大興善寺。重勘天竺多羅葉本。富樓那及法師等二品之初。勘本猶闕。藥草喻品。更益其半。提婆達多。通入寶塔品。陀羅尼神力之後。囑累還結其終。千萬億偈妙義難盡。重勘之時。略用三例。一者移品如神力囑累等。二者添文如藥草半普門偈等。三者改言如二品咒等。自余諸文。全依什本。並無所改。就六譯中。三存三沒。於三存中。妙本最長。普賢夢授句逗。無文義謬。南山問天曰。什師一代所翻之經。至今若新。受持轉盛何耶。答曰。其人聰明善解大乘。以下諸人。並皆後人一代之寶也。絕後光前。仰之不及。故其譯經以悟達為先。得佛遺記之高位在三賢。自手出經。后至今盛誦。無有替廢。宜祥盛降歷代彌新。以此證量。深會經旨。又文殊指授。今其那定。特異常倫。豈以別室見機。頓忘玄致。殊不足涉言(已上)更依僧傳及別傳經錄等。略敘什譜。本是天竺人也。累世國相。父鳩摩羅炎。聰明有懿節。將嗣相位。乃辭出家。東度蔥嶺。龜茲王聞其棄榮。甚敬慕之為國師。王有妹。年始二十才。悟明敏過自必能。一聞則誦。且體有赤黡。法生智子。諸
【現代漢語翻譯】 現代漢語譯本 《提婆達多品》、《普門品偈》也是如此。《什》本又將《囑累品》移至《藥王品》之前。兩個版本的《陀羅尼品》都放在《普門品》之後。其中的差異和相同之處，難以用言語窮盡。普曜寺的沙門上行請求，於是與三藏崛多和笈多兩位法師，在大興善寺重新校勘了天竺的貝葉經本。《富樓那品》和《法師品》的開頭部分，校勘時仍然缺失。《藥草喻品》則增補了其一半。《提婆達多品》則通入了《寶塔品》之後。《陀羅尼品》和《神力品》之後是《囑累品》，作為結尾。千萬億偈的妙義難以窮盡。重新校勘之時，略用了三種方法：一是移動品，如《神力品》、《囑累品》等；二是增添文字，如《藥草喻品》的一半、《普門品偈》等；三是修改言辭，如兩個品中的咒語等。其餘的文字，完全依照《什》本，並沒有改動。在六種譯本中，三種儲存，三種缺失。在三種儲存的譯本中，《妙法蓮華經》的篇幅最長。普賢菩薩在夢中傳授句讀，沒有文字和意義上的錯誤。南山律師問道：『什師（鳩摩羅什）一生所翻譯的經典，至今仍然像新的一樣，受持的人越來越多，這是為什麼呢？』回答說：『這個人聰明，善於理解大乘佛法。』以下的這些人，都是後人一代的珍寶。他們繼往開來，令人仰慕不及。所以他翻譯經典以悟達為先，在三賢的地位上獲得了佛陀遺囑的崇高地位。親自翻譯的經典，直到今天仍然盛行誦讀，沒有被廢棄。宜祥盛降歷代彌新。以此證量，深刻領會經旨。』又文殊菩薩親自指點，如今他的禪定，特別超凡脫俗。難道因為在別室見到機會，就立刻忘記了玄妙的旨趣嗎？殊不足以涉及言語（以上）。再根據《僧傳》和《別傳》、《經錄》等，簡略敘述鳩摩羅什的世系。他本是天竺人。世代為國相。父親鳩摩羅炎，聰明有美好的節操，將要繼承相位，於是辭官出家，向東越過蔥嶺。龜茲國王聽說他放棄榮華富貴，非常敬佩他，尊奉他為國師。國王有個妹妹，年齡剛二十歲，才智聰敏，超過常人，一定能過目成誦，而且身體上有紅色的胎記，是能生出智慧之子的徵兆。
【English Translation】 English version The 『Devadatta Chapter』 and the 『Gatha of the Universal Gateway Chapter』 are also like this. The 『Kumarajiva』 version also moved the 『Entrustment Chapter』 before the 『King of Healing Chapter』. The two versions of the 『Dharani Chapter』 are both placed after the 『Universal Gateway Chapter』. The differences and similarities between them are difficult to express exhaustively in words. The Shramana Shangxing of Puyang Temple requested, so he and the two Dharma masters, Tripitaka Kumārajīva and Guptagupta, re-examined the palm-leaf manuscript from India at Daxingshan Temple. The beginning parts of the 『Pūrṇa Chapter』 and the 『Dharma Master Chapter』 were still missing during the re-examination. The 『Parable of the Medicinal Herbs Chapter』 was supplemented by half. The 『Devadatta Chapter』 was incorporated after the 『Stupa of Treasures Chapter』. The 『Dharani Chapter』 and the 『Supernatural Powers Chapter』 are followed by the 『Entrustment Chapter』 as the ending. The wonderful meanings of the countless verses are inexhaustible. During the re-examination, three methods were used briefly: first, moving chapters, such as the 『Supernatural Powers Chapter』 and the 『Entrustment Chapter』; second, adding text, such as half of the 『Parable of the Medicinal Herbs Chapter』 and the 『Gatha of the Universal Gateway Chapter』; third, modifying words, such as the mantras in the two chapters. The rest of the text is completely based on the 『Kumarajiva』 version and has not been changed. Among the six translations, three are preserved and three are missing. Among the three preserved translations, the 『妙法蓮華經 (Myōhō Renge Kyō)』 is the longest. Bodhisattva Samantabhadra (普賢菩薩 Pǔxián Púsà) transmitted the punctuation in a dream, and there were no errors in the text or meaning. The Vinaya Master Nanshan asked: 『The scriptures translated by Master Kumarajiva (鳩摩羅什 Jiūmóluóshí) in his lifetime are still like new today, and more and more people are upholding them. Why is this?』 The answer was: 『This person is intelligent and good at understanding Mahayana Buddhism.』 The people below are all treasures of later generations. They carried on the past and opened up the future, making people admire them. Therefore, his translation of scriptures takes enlightenment as the first priority, and he obtained the high position of the Buddha's entrustment in the position of the Three Sages. The scriptures translated by himself are still widely recited today and have not been abandoned. It is appropriate that the flourishing descent will be new throughout the ages. With this proof, he deeply understands the meaning of the scriptures.』 Moreover, Mañjuśrī Bodhisattva (文殊菩薩 Wénshū Púsà) personally instructed him, and now his samadhi is particularly extraordinary. Could it be that because he saw an opportunity in a separate room, he immediately forgot the profound meaning? It is not enough to involve words (above). Furthermore, according to the 『Biographies of Eminent Monks』, 『Separate Biographies』, 『Scripture Records』, etc., briefly narrate the lineage of Kumarajiva. He was originally from India. His family had been state ministers for generations. His father, Kumārarāta (鳩摩羅炎 Jiūmóluóyán), was intelligent and had fine integrity. He was about to inherit the position of state minister, so he resigned and became a monk, crossing the Pamir Mountains to the east. The king of Kucha (龜茲 Guīzī) heard that he had given up glory and wealth, and greatly admired him, and honored him as the national teacher. The king had a younger sister, who was just twenty years old, and her talent and intelligence were superior to ordinary people. She would definitely be able to memorize everything she heard, and she had a red birthmark on her body, which was a sign that she could give birth to a wise child.
國娉之並不許。及見羅炎。心欲當之。乃逼以妻焉。良久不懷。王親問妹。汝夫何術。答云。行欲之時誦一偈云。處世界如虛空。如蓮華不著水。若是此偈力歟。王曰。汝宜妖情。既而懷什。什在胎。其母慧解倍常。有阿羅漢達磨瞿沙曰。此必懷智子。為他說舍利弗在胎之證。及什生之後。還忘前言。什母出家學得初果。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。即自通達。無幽不暢。九歲隨母。渡辛頭河至罽賓。遇槃頭達多。即王之從弟也。才明博識。通達三歲九部。名播諸國。遠近師之。什至即崇以師禮。從受雜藏中長二含。凡四百萬言。王請入宮。集外道論師。共相論議。什乘隙而挫之。黑山既傾。白日圓彰。王甚歡喜。以外國之上供而供。所住寺僧。則差大僧五人沙彌十人。營視掃灑。其見尊崇如此。年十二其母攜還龜茲。諸國皆聘以好爵。什並不顧受。后什母將什改至月氏。北山有一阿羅漢。見而異之。謂其母曰。常當守護。若至三十五。不破戒品者。當大興隆佛法度無數人。凡厥興化與優婆掘多無異。什進到沙勒國。頂戴佛缽隨心念。即有輕重。停住沙勒一年。誦通阿毗曇及十二門等。無所滯礙。有三歲沙門名喜見。語王曰。此沙彌不可輕。王宜請令開法門有二益。一國
內沙門。恥其不及。必見勉強。二龜茲王。必謂什出我國我妹所生。而彼尊之是尊我也。必來交好。王許焉。即設大會。請什伸高座。說法轉輪。龜茲果遣重使。酬其親好。什以說法之暇。乃尋訪外道經書。明達四韋陀典十八大經及五明論等。時有草車王子參軍王子兄弟二人。委國請從而為沙門。才伎絕倫。兄字須利耶跋陀。弟號須利耶蘇摩。專以大乘為化。特弘法華。其兄及諸學人。皆共師焉。什亦宗而奉之。為什說阿耨達經。什聞空旨怪悟。方知理有所歸。專務方等。乃嘆言。吾昔學小乘。如人不識金以鍮石為妙。因廣求義要。遍游五竺諸國。誦法華大品首楞嚴等諸大乘經。受中百二論及十二門大智度論等。諸國義學。皆以伏膺資之。隨母還到溫宿國。即龜茲之北界。時有一道士。振名諸國。什以二義撿道士宗。於是聲聞諸國。譽宣海外。龜茲王躬往迎什還國。廣說諸經。四韋學宗。莫之能抗。母已證二果。有頃辭往天竺。謂王曰。汝國尋衰吾其去矣。行至天竺。進登三果。其母臨去謂什曰。法華方等摩訶般若深教。應大闡真丹傳之東土。唯爾之力。但於己身無利。其如何。什白言。大士之道忘己利。彼若必使大化流傳。能開悟朦俗。雖身當爐鑊苦更無恨。於是留住止於新寺。後於寺側故宮中。初得放光。住降伏
【現代漢語翻譯】 現代漢語譯本： 內沙門（指鳩摩羅什）。擔心自己比不上他，必定會勉強自己。兩個龜茲王（指白純和白震）必定認為鳩摩羅什是從我國出去的，是我妹妹所生的，而他們如此尊重他，就是尊重我。一定會前來交好。國王答應了他們。於是設定盛大的集會，請鳩摩羅什登上高座，說法轉輪。龜茲果然派遣使者，贈送厚禮，來酬謝親近友好之情。鳩摩羅什在說法之餘，便尋訪外道的經書，精通四韋陀典、十八大經以及五明論等。當時有草車王子參軍王子兩兄弟，放棄國家，請求跟隨鳩摩羅什出家為沙門。才華技藝超群。哥哥字須利耶跋陀（善勝），弟弟號須利耶蘇摩（善光）。專門以大乘佛法教化，特別弘揚《法華經》。他的哥哥以及其他學人，都共同以他為老師。鳩摩羅什也尊崇並侍奉他們。須利耶跋陀為鳩摩羅什講解《阿耨達經》。鳩摩羅什聽聞空性的旨意，驚異醒悟，才知道真理的歸宿所在，於是專心致力於方等經典（大乘經典）。於是感嘆說：『我過去學習小乘佛法，就像人不認識金子，而把黃銅當成美好的東西。』因此廣泛尋求經義要旨，遍游五印度諸國，誦讀《法華經》、《大品般若經》、《首楞嚴經》等大乘經典，學習《中論》、《百論》、《十二門論》以及《大智度論》等。各國的義學之士，都心悅誠服地以他為師。之後跟隨母親回到溫宿國（地名），即龜茲的北部邊境。當時有一位道士，名聲傳遍各國。鳩摩羅什用兩種義理來詰難道士的宗義，於是名聲傳揚到海外。龜茲王親自前往迎接鳩摩羅什回國，廣泛宣講各種經典。四韋陀的學宗，沒有人能夠抗衡。鳩摩羅什的母親已經證得二果（斯陀含果）。不久之後，辭別前往天竺，對龜茲王說：『你的國家將要衰敗，我將要離開了。』走到天竺，證得三果（阿那含果）。他的母親臨走時對鳩摩羅什說：『《法華經》、《方等經》、《摩訶般若經》這些深奧的教義，應該在真丹（中國）廣泛闡揚，傳到東土，只有你的力量才能做到。但這對於你自身沒有利益，你覺得怎麼樣？』鳩摩羅什回答說：『菩薩的道是忘記自己的利益。如果一定能夠使大乘佛法流傳，能夠開悟那些愚昧的人，即使自身遭受爐火烹煮的痛苦，也沒有怨恨。』於是留住在新寺。後來在新寺旁邊的舊宮中，開始翻譯《放光般若經》，住在那裡降伏外道。
【English Translation】 English version: The Shramana (referring to Kumarajiva) was ashamed of his inadequacy and would certainly strive to improve himself. The two kings of Kucha (referring to Bai Chun and Bai Zhen) would surely think, 'Kumarajiva came from our country, born of my sister. If they respect him so much, they are respecting me.' They would certainly come to establish friendly relations. The king agreed to them. Therefore, a grand assembly was set up, inviting Kumarajiva to ascend the high seat and turn the wheel of Dharma. Kucha indeed sent envoys with generous gifts to reciprocate the friendly relations. In his spare time from preaching, Kumarajiva sought out the scriptures of other religions, becoming proficient in the Four Vedas, the Eighteen Great Sutras, and the Five Sciences. At that time, there were two princes, the Prince of the Grass Cart and the Prince of the Army, who renounced their kingdom and requested to follow Kumarajiva as Shramanas. Their talents and skills were extraordinary. The elder brother's name was Suryabhadra (Good Victory), and the younger brother was Suryasoma (Good Light). They specialized in teaching Mahayana Buddhism, especially propagating the 'Lotus Sutra'. His elder brother and other scholars all regarded him as their teacher. Kumarajiva also revered and served them. Suryabhadra explained the 'Anavatapta Sutra' to Kumarajiva. Kumarajiva, upon hearing the meaning of emptiness, was astonished and awakened, realizing the true destination of the truth. Therefore, he devoted himself to the Vaipulya Sutras (Mahayana Sutras). He then exclaimed, 'In the past, I studied Hinayana Buddhism, like a person who does not recognize gold and regards brass as something wonderful.' Therefore, he extensively sought the essential meanings of the scriptures, traveling to various countries in the Five Indies, reciting the 'Lotus Sutra', the 'Large Perfection of Wisdom Sutra', the 'Shurangama Sutra', and other Mahayana Sutras, and studying the 'Madhyamaka-karika', the 'Sata-sastra', the 'Dvadasanikaya-sastra', and the 'Mahaprajnaparamita-sastra'. Scholars of various countries sincerely admired and learned from him. Later, he followed his mother back to the kingdom of Wen-su (place name), which is the northern border of Kucha. At that time, there was a Taoist priest whose reputation spread throughout various countries. Kumarajiva used two kinds of reasoning to challenge the Taoist priest's doctrines, and thus his fame spread overseas. The King of Kucha personally went to welcome Kumarajiva back to the country, extensively preaching various scriptures. No one could contend with the doctrines of the Four Vedas. Kumarajiva's mother had already attained the Second Fruit (Sakrdagamin). Soon after, she bid farewell to go to India, saying to the King of Kucha, 'Your country is about to decline, and I am about to leave.' Arriving in India, she attained the Third Fruit (Anagamin). His mother, before leaving, said to Kumarajiva, 'The profound teachings of the 'Lotus Sutra', the 'Vaipulya Sutras', and the 'Mahaprajnaparamita Sutra' should be widely propagated in Zhendan (China) and transmitted to the Eastern Land. Only your strength can accomplish this. But this will not benefit you personally, what do you think?' Kumarajiva replied, 'The Bodhisattva's path is to forget one's own benefit. If it is certain that the Mahayana Dharma can be spread and enlighten those who are ignorant, even if I suffer the pain of being cooked in a furnace, I will have no regrets.' Therefore, he stayed at the New Monastery. Later, in the old palace next to the New Monastery, he began to translate the 'Pancavimsatisahasrika Prajnaparamita Sutra', residing there to subdue the heretics.
天魔。停住三年。廣誦大乘經論。洞其秘藏奧旨。王為造金師子座。以大秦錦褥鋪之。令什升而說法。什曰。家師盤頭達多。猶未悟大乘。欲躬往化不得停此。俄而大師不遠而去。大乘空義聖復共。至經一月餘日。方乃信服。嘆曰。和上是我大乘師。我是和上小乘師矣。西域諸國。咸服什神俊。每至講說。諸王皆長跪座側。令什踐而登焉。其見重如此。什既道流西域。名被東川。時符堅僣號關中。有外國前部王及龜茲王弟。並來朝。堅云。西域多產珍奇。請兵往定以求。至堅建元十三年丁丑正月。太史奏云。有星見外國分野。當有大德智人入輔中國。堅曰。朕聞。西域有鳩摩羅什。襄陽有沙門道安。將非此耶。即遣使求之。十八年九月。堅遣呂光等。卒兵七萬。西伐龜茲及烏耆。光既獲什。未測其量。見年少乃凡人。戲之強妻以龜茲王女。什不受辭甚苦。光還中路。置軍于山下。將士已休。什曰。不可在此。必見狼狽。宜徙軍隴山上。光不納諫。至夜果大雨洪起深數丈。死者數千。光始密而異之。光從之至涼州。聞符堅已為姚萇所害。不久光又卒。子紹襲位數日。光庶了纂。殺紹自立。稱元咸寧。與什博戲。殺纂曰。斫胡奴頭。什曰。不能斫胡奴頭。胡奴將斫人頭。此言有旨。光弟保有子名超。超小字胡奴。後果殺之
【現代漢語翻譯】 現代漢語譯本 天魔（指代一種障礙），阻止了他三年。他廣泛誦讀大乘經論，通曉其中的秘密和精髓。國王為鳩摩羅什（Kumārajīva）建造了金師子座，用大秦的錦緞鋪設。讓鳩摩羅什升座說法。鳩摩羅什說：『我的老師盤頭達多（Paṇḍitadatta），尚未領悟大乘佛法，我想親自前去教化，不能在此停留。』不久，他的老師也遠道而來。師徒二人共同探討大乘空義，經過一個多月，盤頭達多才信服，感嘆道：『和上（指鳩摩羅什）是我的大乘老師，我是和上的小乘老師啊。』西域各國都敬佩鳩摩羅什的神異和才俊。每當他講經說法時，諸位國王都長跪在座位旁邊，讓鳩摩羅什踩著他們的身體登上法座，他受到的尊重就是這樣。鳩摩羅什的聲名傳遍西域，他的名聲也被傳到東方的中原地區。 當時，符堅（Fú Jiān）僭越稱帝于關中。有外國的前部王和龜茲（Kucha）王的弟弟，都來朝見符堅。符堅說：『西域多產珍奇之物，請派兵前去平定，以求取這些寶物。』到了符堅建元十三年丁丑正月，太史奏報說：『有星出現在外國的分野，應當有大德大智之人來輔佐中國。』符堅說：『我聽說西域有鳩摩羅什，襄陽有沙門道安（Dào Ān），難道說的就是他們嗎？』於是派遣使者去尋訪他們。十八年九月，符堅派遣呂光（Lǚ Guāng）等人，率領七萬士兵，西征龜茲和烏耆（Agni）。呂光抓獲了鳩摩羅什，但沒有測度出他的才能，見他年紀輕輕，以為只是個普通人，就戲弄他，強迫他娶龜茲王的女兒為妻。鳩摩羅什不肯接受，極力推辭。呂光在返回的途中，把軍隊駐紮在山下。將士們已經休息了。鳩摩羅什說：『不可以在這裡，一定會遇到狼狽的境地。應該把軍隊轉移到隴山上。』呂光不聽勸告。到了晚上，果然下起大雨，洪水暴漲，水深數丈，死了幾千人。呂光這才暗自感到驚異。呂光聽從了他的建議，到達涼州。聽說符堅已經被姚萇（Yáo Cháng）所殺。不久，呂光也去世了。他的兒子呂紹（Lǚ Shào）繼承王位幾天。呂光的庶子呂纂（Lǚ Zuan）殺了呂紹，自己稱帝，改年號為咸寧。呂纂和鳩摩羅什博戲，呂纂說：『砍胡奴的頭。』鳩摩羅什說：『不能砍胡奴的頭，胡奴將要砍人的頭。』這句話很有含義。呂光的弟弟呂保（Lǚ Bǎo）有個兒子名叫呂超（Lǚ Chāo），小名胡奴。後來果然被殺了。
【English Translation】 English version A celestial demon (referring to an obstacle) stopped him for three years. He widely recited the Mahayana sutras and treatises, thoroughly understanding their secrets and essence. The king built a golden lion throne for Kumārajīva, which was covered with brocade from Daqin (Roman Empire/Syria). He had Kumārajīva ascend the throne to preach the Dharma. Kumārajīva said, 'My teacher Paṇḍitadatta has not yet realized the Mahayana Dharma. I want to go and teach him personally, and cannot stay here.' Soon after, his teacher also came from afar. The two of them discussed the Mahayana doctrine of emptiness together. After more than a month, Paṇḍitadatta was convinced and exclaimed, 'The Upadhyaya (referring to Kumārajīva) is my Mahayana teacher, and I am the Upadhyaya's Hinayana teacher.' All the countries in the Western Regions admired Kumārajīva's divine abilities and talent. Whenever he lectured on the scriptures, the kings would kneel beside the seat, allowing Kumārajīva to step on them to ascend the Dharma seat. That was how much respect he received. Kumārajīva's fame spread throughout the Western Regions, and his name was also spread to the Central Plains in the East. At that time, Fú Jiān had presumptuously declared himself emperor in Guanzhong. The former king of a foreign country and the younger brother of the king of Kucha both came to pay homage to Fú Jiān. Fú Jiān said, 'The Western Regions produce many rare and precious things. Please send troops to pacify them in order to obtain these treasures.' In the first month of the Dingchou year, the thirteenth year of Fú Jiān's Jianyuan reign, the Grand Astrologer reported, 'A star has appeared in the division of a foreign country, and there should be a person of great virtue and wisdom to assist China.' Fú Jiān said, 'I have heard that there is Kumārajīva in the Western Regions and the Shramana Dào Ān in Xiangyang. Could it be them?' So he sent messengers to seek them out. In the ninth month of the eighteenth year, Fú Jiān sent Lǚ Guāng and others, leading 70,000 soldiers, to conquer Kucha and Agni in the west. Lǚ Guāng captured Kumārajīva, but did not assess his talent. Seeing that he was young, he thought he was just an ordinary person, so he teased him and forced him to marry the daughter of the king of Kucha. Kumārajīva refused and strongly declined. On the way back, Lǚ Guāng stationed his troops at the foot of the mountain. The soldiers had already rested. Kumārajīva said, 'It is not advisable to stay here. We will surely encounter a difficult situation. We should move the troops to Mount Long.' Lǚ Guāng did not listen to his advice. That night, it rained heavily, and the flood rose several zhang, killing thousands of people. Lǚ Guāng then secretly felt astonished. Lǚ Guāng followed his advice and arrived in Liangzhou. He heard that Fú Jiān had been killed by Yáo Cháng. Soon after, Lǚ Guāng also died. His son Lǚ Shào inherited the throne for a few days. Lǚ Guāng's concubine's son Lǚ Zuan killed Lǚ Shào and declared himself emperor, changing the reign title to Xianning. Lǚ Zuan gambled with Kumārajīva, and Lǚ Zuan said, 'Chop off the head of the Hunu.' Kumārajīva said, 'You cannot chop off the head of the Hunu; the Hunu will chop off people's heads.' This statement had a meaning. Lǚ Guāng's younger brother Lǚ Bǎo had a son named Lǚ Chāo, whose nickname was Hunu. Later, he was indeed killed.
。時人方驗什之言也。什停涼積年。呂光父子。既不弘道。無所宣化。符堅已亡。竟不相見。及姚萇。諸呂以什智計多解。恐為姚謀。不許東入。及萇卒。子興襲位。復遣敦請興。弘始三年三月。有樹連理。生於廣庭。逍遙園蔥變為[廿/((廠-一)臣)]。以為美瑞。謂智人應入。五月伐呂隆。方得迎什入關。以其年十二月二十日。至於長安。興侍以國師之禮。仍請入西明閣及逍遙園譯出衆經。沙門僧[(豐力)/石]僧睿僧肇等八百餘人。咨受什旨。既令出大品。什持胡本。興執舊經。以相仇校其新。興既靈襟。崇仰佛法。恒于大寺草堂之中。供三千僧。與什參定新舊諸經。弘始七年冬。更譯法華。興執法護經相挍。什誦梵本。僧睿等筆受。至於五百弟子授記品。什曰。昔護譯雲天見人人見天。此語與西域義同。但在言過質。睿應聲曰。將非人天交接兩得相見乎。什大喜。凡譯經論。九十八部四百二十五卷。著實相論及注維摩經。撰馬鳴龍樹提婆等傳。述安樂土義經生人傳菩提心義等。凡佛法東漸以來。大化普潤多是什公力也。相傳云。什師是文殊化形。昔靈山為發起。今日譯經。若執筆時。從筆放光。光中或時現文殊形。或現佛身。四王加護。于中多聞隨身(云云)。予見什公行本是大聖。亦居三賢。所
譯妙典。感通寔有所以矣。
支派別行第四
謹按經錄云。法華支派別行。西方何量。東土所傳蓋小。相傳西方梵文敷一由旬。相應別行亦俱如是(云云)。今此地來者。無量義經一卷。此是序分。高帝世建元二年。天竺沙門曇摩伽陀耶舍。齊言法生稱。于廣州朝亭寺。手自譯出。傳受人沙門慧表。永明三年。赍至楊都。觀普賢行法經結一卷其終。宋元嘉元曇無蜜多。亦云曇摩蜜多。宋言法秀。罽賓國人也。于揚都譯。后真諦法師制別記。流行於世。若別行者。佛以三車喚子經一卷。魏代支謙譯。大部中譬喻品同本。光世音經一卷。西晉永嘉二年竺法護譯。普門品經一卷。東晉代沙門祇多蜜譯。觀世音經一卷。後秦羅什于長安逍遙園譯。觀世音經一卷。宋代安陽侯京聲于高唱譯。普門重誦偈一卷。梁武帝代北天竺乾闥國沙門阇那崛多。在益州龍泉寺。共梁譙王宇文譯。已上五經。大部中普門品同本。既有普門品經一卷十五紙。彼大寶積文殊會同本。非法華別出。妙法蓮華經提婆達多品一卷。羅什譯。長安宮人。除大部內別行。妙法蓮華經提婆達多品一卷。陳沙門真諦。修補什本加潤色。又同品一卷。蕭齊永明年。沙門法獻。于闐國得梵本來。與寶意于揚州瓦官寺譯。已上三本。大部中一品也。法華光瑞菩
{ "translations": [ "譯妙典。感通確實是有原因的。", "", "支派別行 第四", "", "謹按經錄所說，關於《法華經》的支派別行本，在西方（指印度）有很多，而流傳到東土（指中國）的則很少。相傳在西方，梵文原本鋪開有一由旬（古代印度長度單位，約合今天11-16公里），相應的別行本也同樣如此。現在從其他地方傳到這裡來的有：《無量義經》一卷，這是序分。高帝（南齊高帝蕭道成）時期建元二年，天竺（印度）沙門（出家人）曇摩伽陀耶舍（Dharmagatha-yashas），漢譯名為法生稱，在廣州朝亭寺親手翻譯出來，傳授給沙門慧表。永明三年（485年），慧表將此經帶到楊都（今江蘇揚州）。《觀普賢行法經》結一卷的結尾部分，是宋元嘉年間曇無蜜多（Dharmamitra），也寫作曇摩蜜多，漢譯名為法秀，罽賓國（古印度北部地區）人，在揚都翻譯的。後來真諦法師製作了別記，在世間流傳。如果是別行本，有《佛以三車喚子經》一卷，魏代支謙翻譯，與大部（指《妙法蓮華經》）中的《譬喻品》同本。《光世音經》一卷，西晉永嘉二年竺法護翻譯。《普門品經》一卷，東晉時代沙門祇多蜜翻譯。《觀世音經》一卷，後秦羅什（Kumarajiva）在長安逍遙園翻譯。《觀世音經》一卷，宋代安陽侯京聲在高唱翻譯。《普門重誦偈》一卷，梁武帝時代北天竺乾闥國沙門阇那崛多（Jnanagupta），在益州龍泉寺，與梁譙王宇文共同翻譯。以上五經，與大部中的《普門品》同本。既然已經有了《普門品經》一卷十五紙，那麼它與《大寶積經·文殊師利授記會》同本，並非《法華經》的別出。《妙法蓮華經·提婆達多品》一卷，羅什翻譯，長安宮人所藏。除去大部內的別行本，《妙法蓮華經·提婆達多品》一卷，陳代沙門真諦修補了羅什的譯本並加以潤色。又有同品一卷，蕭齊永明年間，沙門法獻在闐國（今新疆和田地區）得到梵文字，與寶意在揚州瓦官寺翻譯。以上三本，是大部中的一品。《法華光瑞菩" ], "english_translations": [ 'The translation of the wonderful scriptures. The resonance and connection are indeed for a reason.', '', 'Separate Circulation of Branches, Chapter Four', '', 'According to the records of scriptures, there are many separate circulation versions of the Lotus Sutra in the West (India), but few have been transmitted to the East (China). It is said that in the West, the original Sanskrit text, when spread out, measured one yojana (an ancient Indian unit of length, approximately 11-16 kilometers today), and the corresponding separate circulation versions were also of the same length. Now, those that have been transmitted here include: The Sutra of Immeasurable Meanings (無量義經) in one scroll, which is the introductory section. In the second year of Jianyuan during the reign of Emperor Gao (Emperor Xiao Daocheng of the Southern Qi Dynasty), the shramana (monk) Dharmagatha-yashas (曇摩伽陀耶舍) from India, whose Chinese name was Fashengcheng (法生稱), personally translated it at Chaoting Temple in Guangzhou and transmitted it to the shramana Huibiao (慧表). In the third year of Yongming (485 AD), Huibiao brought this sutra to Yangdu (now Yangzhou, Jiangsu). The ending part of The Sutra on the Practice of Samantabhadra (觀普賢行法經) in one scroll was translated by Dharmamitra (曇無蜜多), also written as Dharmamitra, whose Chinese name was Faxiu (法秀), a person from Kipin (ancient northern India), in Yangdu during the Yuanjia period of the Song Dynasty. Later, Master Paramartha (真諦) created a separate record, which circulated in the world. If it is a separate circulation version, there is The Sutra of the Buddha Calling His Sons with Three Carts (佛以三車喚子經) in one scroll, translated by Zhi Qian (支謙) during the Wei Dynasty, which is the same as the Parable Chapter in the main text (referring to the Lotus Sutra). The Sutra of Avalokitesvara (光世音經) in one scroll, translated by Zhu Fahu (竺法護) in the second year of Yongjia during the Western Jin Dynasty. The Sutra of the Universal Gate Chapter (普門品經) in one scroll, translated by the shramana Gitamitra (祇多蜜) during the Eastern Jin Dynasty. The Sutra of Avalokitesvara (觀世音經) in one scroll, translated by Kumarajiva (羅什) in Xiaoyao Garden in Chang\'an during the Later Qin Dynasty. The Sutra of Avalokitesvara (觀世音經) in one scroll, translated by Marquis Anyang Jingsheng (安陽侯京聲) in Gaochang during the Song Dynasty. Verses Reciting the Universal Gate Chapter (普門重誦偈) in one scroll, translated by the shramana Jnanagupta (阇那崛多) from Gandhara (ancient northern India) in the Liang Dynasty, together with Yuwen, the Prince of Qiao of Liang, at Longquan Temple in Yizhou. The above five sutras are the same as the Universal Gate Chapter in the main text. Since there is already The Sutra of the Universal Gate Chapter in one scroll of fifteen sheets, it is the same as The Chapter on the Prediction of Manjushri in the Great Treasure Accumulation Sutra (大寶積經·文殊師利授記會), and is not a separate extraction from the Lotus Sutra. The Devadatta Chapter of the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經·提婆達多品) in one scroll, translated by Kumarajiva, was kept by palace women in Chang\'an. Excluding the separate circulation versions within the main text, The Devadatta Chapter of the Wonderful Dharma Lotus Flower Sutra in one scroll was revised and embellished by the shramana Paramartha of the Chen Dynasty based on Kumarajiva\'s translation. There is also another scroll of the same chapter, which was obtained as a Sanskrit text in Khotan (present-day Hotan area of Xinjiang) by the shramana Faxian (法獻) during the Yongming period of the Xiao Qi Dynasty, and translated with Bao Yi (寶意) at Waguan Temple in Yangzhou. The above three versions are one chapter in the main text. The Auspicious Light of the Lotus Sutra (法華光瑞菩" ] }
薩現瑞經三卷。沙門支強梁。于交州譯。大部中序品及壽量品等同本。法華經藥王菩薩等咒六首。大唐永徽年。三藏法師玄奘譯。此等多是失本。唯有什公普門品。于西海而別行。所以者何。曇摩羅懺。此云法豐。中印人婆羅門種。亦稱伊波勒菩薩。弘化為志。游化蔥嶺。來至河西。河西王沮渠蒙。歸命正法。兼有疾患。以語菩薩。即云。觀世音此土有緣。乃令誦唸。病苦即除。因是別傳一品。流通部外也。又更有法華三昧經。是支派非別生。又有薩曇分陀利經一卷寶塔提婆品。少於世見行。而人不受持。古錄注法護譯。唐朝錄者附失譯錄。又有高王觀世音經。雖有冥感。不因傳譯。未足支派。亦非別生矣。
論釋不同第五
真諦三藏云。西方相傳。說法華大教。流演五天竺。造優婆提舍。釋其文義五十餘家。佛涅槃后五百年終。龍樹菩薩造法華論。六百年初。堅意菩薩造釋論。並未來此土。不測旨歸。九百年中。北天竺丈夫國國師大婆羅門憍尸迦子婆藪槃豆。此雲天親。亦製法華論。以六十四節法門。釋其大義。中印度沙門勒那摩提。魏云寶意。學識優贍理事。兼通三藏。凡誦一億偈。偈有三十二字。意存游化。以宣武帝正始五年戊子。初屆洛邑。譯法華論為一卷。侍中崔光沙門僧朗等筆受。當翻經日
【現代漢語翻譯】 現代漢語譯本： 《薩現瑞經》三卷。沙門支強梁在交州翻譯。其中的《大部中序品》和《壽量品》等同於其他版本。《法華經》中的藥王菩薩等咒語有六首，由大唐永徽年間三藏法師玄奘翻譯。這些大多是已失傳的版本。只有鳩摩羅什翻譯的《普門品》，在西海一帶單獨流傳。這是什麼原因呢？曇摩羅懺（Dharmaraksa，意為法豐），是中印度人，婆羅門種姓，也被稱為伊波勒菩薩。他以弘揚佛法為志向，遊歷蔥嶺，來到河西。河西王沮渠蒙遜歸依正法，並且身患疾病，於是告訴曇摩羅懺。曇摩羅懺說：『觀世音菩薩與此土有緣。』於是讓他誦唸觀世音菩薩名號，病痛立刻消除。因此單獨傳譯《普門品》，在經部之外流通。另外還有《法華三昧經》，是支派經典，並非單獨產生的。還有《薩曇分陀利經》一卷，包含《寶塔提婆品》，很少在世間流傳，人們也不受持。古錄記載是竺法護翻譯，唐朝的記錄者將其附在失譯的目錄中。還有《高王觀世音經》，雖然有冥冥中的感應，但不是通過翻譯而來，不足以成為支派經典，也不是單獨產生的。
論釋的不同 第五
真諦三藏說，西方相傳，說法華大教流傳於五天竺，人們造《優婆提舍》（Upadesa，論書）來解釋其文義，有五十餘家。佛陀涅槃后五百年末，龍樹菩薩（Nagarjuna）造《法華論》。六百年初，堅意菩薩造《釋論》，這兩部論著都沒有傳入此土，無法測度其旨歸。九百年中，北天竺丈夫國國師，大婆羅門憍尸迦子婆藪槃豆（Vasubandhu，意為天親），也製作了《法華論》，用六十四節法門來解釋其大義。中印度沙門勒那摩提（Ratnamati，魏譯為寶意），學識淵博，理事兼通三藏，總共誦讀了一億偈頌（每個偈頌有三十二字）。他打算遊歷教化，在宣武帝正始五年戊子年，初次到達洛陽，翻譯《法華論》為一卷，由侍中崔光、沙門僧朗等人筆錄。在翻譯經典的那天
【English Translation】 English version: The Sutra of Samadhi Present (薩現瑞經) in three volumes. Translated by the Shramana Zhi Qiangliang (支強梁) in Jiaozhou. The 'Introduction Chapter of the Great Section' (大部中序品) and the 'Chapter on the Duration of Life' (壽量品) are the same as other versions. There are six Dharanis of Bhaisajyaraja Bodhisattva (藥王菩薩) and others in the Lotus Sutra (法華經), translated by the Tripitaka Master Xuanzang (玄奘) of the Tang Dynasty during the Yonghui era. Most of these are lost versions. Only the 'Universal Gate Chapter' (普門品) translated by Kumarajiva (鳩摩羅什) circulates separately in the Western Sea region. What is the reason for this? Dharmaraksa (曇摩羅懺), meaning 'Abundant in Dharma,' was a Brahmin from Central India, also known as Ipolu Bodhisattva (伊波勒菩薩). He aimed to propagate Buddhism and traveled through the Pamir Mountains to Hexi. The King of Hexi, Juqu Mengxun (沮渠蒙遜), took refuge in the righteous Dharma and was also ill. He told Dharmaraksa about it, who said, 'Avalokiteshvara (觀世音) has affinity with this land.' So he had him recite the name of Avalokiteshvara, and the pain immediately disappeared. Therefore, the 'Universal Gate Chapter' was translated separately and circulated outside the main body of the sutra. Furthermore, there is the Lotus Samadhi Sutra (法華三昧經), which is a branch scripture and not independently produced. There is also the one-volume Sutra of the Saddharma Pundarika (薩曇分陀利經), containing the 'Chapter on the Jeweled Stupa' (寶塔提婆品), which is rarely seen in the world, and people do not uphold it. Ancient records note that it was translated by Dharmaraksa (竺法護), and Tang Dynasty recorders attached it to the list of lost translations. There is also the High King Avalokiteshvara Sutra (高王觀世音經), although there are mysterious responses, it is not due to translation, and it is not sufficient to be a branch scripture, nor is it independently produced.
Differences in Commentaries Fifth
The Tripitaka Master Paramartha (真諦) said that it is traditionally said in the West that the great teaching of the Lotus Sutra spread throughout the Five Indies. People created Upadeshas (優婆提舍, treatises) to explain its meaning, with more than fifty schools. At the end of the five hundred years after the Buddha's Nirvana, Nagarjuna Bodhisattva (龍樹菩薩) created the Treatise on the Lotus Sutra (法華論). At the beginning of the six hundred years, Kshamati Bodhisattva (堅意菩薩) created a commentary, but neither of these treatises came to this land, and their meaning cannot be fathomed. In the nine hundred years, Vasubandhu (婆藪槃豆), meaning 'Heavenly Kinsman,' the national teacher of the kingdom of Purushapura (丈夫國) in North India, a great Brahmin, son of Kausika, also created the Treatise on the Lotus Sutra, using sixty-four sections of Dharma to explain its great meaning. The Shramana Ratnamati (勒那摩提) of Central India (translated as Bao Yi (寶意) in the Wei Dynasty), was learned and proficient in both principle and phenomena, and was versed in the three pitakas. He recited a total of one hundred million gathas (偈頌, each gatha having thirty-two characters). He intended to travel and teach, and in the fifth year of the Zhengshi era of Emperor Xuanwu, the year Wuzi, he first arrived in Luoyang and translated the Treatise on the Lotus Sutra into one volume, which was recorded by the Attendant Cui Guang (崔光), the Shramana Senglang (僧朗), and others. On the day of translating the sutra,
。于洛陽內殿。菩提流支傳本。勒那扇多參明其後。三德乃徇流言。各傳師習。不相詢訪。帝以弘法之盛。略敘曲煩敕三處。各翻訖乃參挍其間隱沒。互有不同致者。文旨時兼異綴。後人合之。共成通部。又北印度沙門菩提流支。此云道希。新云覺愛。遍通三藏。妙入總持。志在弘法。廣流視聽。遂挾道霄征。遠蒞蔥左。以魏永平之歲。至止東華。宣武下敕。慇勤敬勞。后處之永寧大寺。供待甚豐。七百梵僧。並皆周給。敕以流支。為譯經之元匠也。重譯成二卷。曇林受並制序。題云妙法蓮華經優婆提舍。初有歸敬頌者是也。與寶意譯大同少異。彼題同云妙法蓮華經優婆提舍。而無歸命頌也。此土亦有作論者。如胡吉藏玄論等。不可具述矣。
法華傳卷第一 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第二
諸師序集第六 講解感應第七之一觀師序一睿師後序二遠師序三翻經後記四添品序五無量義經序六正法華記七
法華宗要序一
釋慧觀作
夫本際冥湛。則神根凝一。涉動離淳。則精粗異陳。於是心轡競策。塵想諍馳。翳有淺深。則昏明殊鏡。是以從初得佛。暨於此經。始應物開津故。三乘別流非真。則終期有會。會必同源故。其乘唯一。唯一無上
【現代漢語翻譯】 現代漢語譯本：在洛陽內殿，菩提流支（Bodhiruci，意為『道希』或『覺愛』）傳譯的梵文原本，勒那扇多（Ratnaśānta）後來參與校對。三德（指三位譯經者）各自遵循師承，互不交流。皇帝因為弘揚佛法的盛況，略述其中繁瑣之處，敕令三處分別翻譯完畢后，再互相校對，發現其中有遺漏和互有不同的地方，文字和旨意有時也略有差異。後人將這些譯本合在一起，共同組成一個完整的版本。此外，還有北印度沙門菩提流支，他精通三藏，深入總持（dhāraṇī，意為『總攝憶持』），立志弘揚佛法，廣為傳播。於是他攜帶經書，遠涉蔥嶺（Pamir Mountains），在魏永平年間到達東華（指中國）。宣武帝下令，慇勤敬重。後來安置他在永寧大寺，供給非常豐厚，連同七百梵僧都得到充分的供給。皇帝敕令菩提流支為翻譯佛經的主要負責人。他重新翻譯了二卷，曇林（Tánlín）參與並撰寫了序言，題目是《妙法蓮華經優婆提舍》（Saddharma-puṇḍarīka-sūtra Upadeśa，意為『妙法蓮華經論』）。最初有歸敬頌，與寶意（Baozhi）翻譯的大體相同，略有差異。寶意的譯本題目也叫《妙法蓮華經優婆提舍》，但沒有歸命頌。此地也有人作論，如胡吉藏（Hú Jízàng）的《玄論》等，不能一一詳述。
《法華傳》卷第一 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第二
諸師序集第六 講解感應第七之一觀師序一睿師後序二遠師序三翻經後記四添品序五無量義經序六正法華記七
《法華宗要序》一
釋慧觀（Shì Huìguān）作
原本的境界深遠寂靜，那麼神識的根源就凝聚為一。一旦涉入動盪，脫離純樸，那麼精細和粗糙就會顯現出差異。於是，心像韁繩一樣競相馳騁，塵世的念頭爭相奔騰。矇蔽的程度有深有淺，那麼昏暗和光明就會呈現出不同的景象。因此，從最初得佛，到這部經，最初是應機說法，所以三乘是方便之說，並非真實。最終必然會歸於統一，歸於統一必然同出一源，所以乘只有一，唯一無上。
【English Translation】 English version: In the inner hall of Luoyang, Bodhiruci (meaning 'Way of Hope' or 'Awakened Love') transmitted the original Sanskrit text, with Ratnaśānta later participating in the collation. The three virtues (referring to the three translators) each followed their respective teachers, without consulting each other. The emperor, due to the flourishing of Dharma propagation, briefly described the tedious details, ordering the three places to complete the translation separately, and then collate with each other, discovering omissions and differences, with occasional variations in text and meaning. Later generations combined these translations to form a complete version. In addition, there was the North Indian Śramaṇa Bodhiruci, who was proficient in the Tripiṭaka and deeply entered into dhāraṇī (meaning 'total retention'). He was determined to propagate the Dharma and spread it widely. Therefore, he carried the scriptures and traveled far across the Pamir Mountains, arriving in Donghua (referring to China) during the Yongping era of the Wei Dynasty. Emperor Xuanwu issued an edict, showing diligent respect. Later, he was placed in Yongning Great Temple, with very generous provisions, and even the seven hundred Brahmins were fully supplied. The emperor ordered Bodhiruci to be the chief person in charge of translating Buddhist scriptures. He re-translated two volumes, with Tánlín participating and writing the preface, titled 'Saddharma-puṇḍarīka-sūtra Upadeśa' (meaning 'Commentary on the Lotus Sutra'). Initially, there was a verse of homage, which was largely the same as Baozhi's translation, with slight differences. Baozhi's translation was also titled 'Saddharma-puṇḍarīka-sūtra Upadeśa', but without the verse of homage. There are also those in this land who have written commentaries, such as Hú Jízàng's 'Profound Commentary', which cannot be described in detail.
The First Scroll of the Biographies of the Lotus Sutra Taisho Tripitaka Volume 51, No. 2068, Biographies of the Lotus Sutra
The Second Scroll of the Biographies of the Lotus Sutra
Sixth Collection of Prefaces by Various Masters, Seventh of Lectures and Responses, One of the Preface by Master Guan, One of the Postface by Master Rui, Two of the Preface by Master Yuan, Three of the Postscript to the Translation, Four of the Preface to the Added Chapters, Five of the Preface to the Infinite Meaning Sutra, Six of the Record of the Correct Lotus Sutra, Seven
First Preface to the Essentials of the Lotus School
Written by Śhì Huìguān
When the original realm is profound and still, then the root of consciousness is unified. Once involved in movement and separated from purity, then the subtle and the coarse will manifest differences. Thus, the mind races like a rein, and worldly thoughts contend and gallop. The degree of obscuration varies, so darkness and light present different appearances. Therefore, from the initial attainment of Buddhahood to this sutra, initially, the Dharma was taught according to the capacity of beings, so the Three Vehicles are expedient teachings, not the ultimate truth. Ultimately, there must be a convergence, and this convergence must come from the same source, so there is only one vehicle, the one and only supreme.
故。謂之妙法。頌曰。是乘微妙清凈第一。于諸世間。最無有上。夫妙不可明。必擬之有像。像之美者。蓮華為上。蓮華之秀。分陀利為最。妙方法而為言。故喻之分陀利。其為經也明。發朦不可以語極釋權應之所由。御終不可以秘深。則開實以顯宗致。權應既彰。則局心自發。宗致既顯。則真悟自生。故能令萬流合注。三乘同往。同往之三會而為一。乘之始也。覺慧成滿。乘之盛也。滅景澄神。乘之終也。雖以萬法為乘。然統之有主。舉其宗要。則慧收其名。故經以真慧為體。妙一為稱。是以釋迦玄音始發。贊佛智甚深。多寶稱善。嘆平等大慧。頌曰。為說佛慧故。諸佛出世間。唯此一事實。餘二則非真。然則佛慧乃一之正實。乘之體成。妙之至足。華之開秀者也。雖寄華宣微。而道玄像表。稱之曰妙。而體絕精粗。頌曰。是法不可示。言辭相寂滅。二乘所以息慮。補處所以絕塵。唯佛與佛。乃能究焉。故恒沙如來。感希聲以云萃。已逝之聖。振余靈而現證。信佛法之奧區。窮神之妙境。其此經之謂乎。觀少習歸一之言。長味會通之要。然緬思愈勤。而幽旨彌潛。未嘗不面靈鷲。以遐想臨。辭句而增懷。諒由枝說差其本謬文乖其正也。有外國法師鳩摩羅什。超爽俊邁。奇悟天拔。量與海深。辯流玉散。繼釋蹤以嗣軌
【現代漢語翻譯】 現代漢語譯本： 因此，稱之為妙法。頌詞說：『此乘微妙清凈第一，于諸世間，最無有上。』妙不可言明，必須借用具象的事物來比擬。在各種具象中，蓮花最為美好。在蓮花中，分陀利（Pundarika，白蓮花）最為秀美。用語言來表達妙法，所以用分陀利來比喻。《法華經》闡明了開啓蒙昧，不能用言語窮盡地解釋權宜之計的由來；駕馭終極，不能用深奧來保守秘密，而是開啟真實來顯明宗旨。權宜之計既然彰顯，那麼侷限的心自然會消解。宗旨既然顯明，那麼真正的覺悟自然產生。所以能夠使萬流匯合，三乘（聲聞乘、緣覺乘、菩薩乘）共同前往。共同前往的三會（譬喻說法華經的三種根機）合而爲一，是為一乘的開始。覺悟和智慧圓滿成就，是一乘的興盛。滅除形跡，澄澈精神，是一乘的終結。雖然用萬法作為乘載，但統領它們的是根本。抓住它的宗旨要領，那麼智慧就收攝了它的名稱。所以此經以真慧為體，以妙一為稱。因此，釋迦牟尼佛開始宣講玄妙的音聲，讚歎佛的智慧甚深。多寶佛（Prabhutaratna）稱讚說好，讚歎平等的大智慧。頌詞說：『為說佛慧故，諸佛出世間，唯此一事實，餘二則非真。』如此說來，佛的智慧乃是唯一的正實，是乘的本體成就，是妙的極致圓滿，是蓮花開放的秀美。雖然借用蓮花來宣揚微妙之理，但道超越了具象的表達。稱之為『妙』，而其本體超越了精細和粗糙。頌詞說：『是法不可示，言辭相寂滅。』二乘（聲聞乘、緣覺乘）因此止息思慮，補處菩薩（一生補處菩薩，指彌勒菩薩）因此斷絕塵世的煩惱。只有佛與佛，才能究竟明白。所以恒河沙數般的如來，感應到稀有的音聲而云集。已經逝去的聖者，振奮剩餘的靈力而顯現證明。相信佛法的奧妙之處，窮盡神妙的境界，說的就是這部經吧。觀察從少學習歸於一的言論，長久品味會通的要義。然而越是努力思考，幽深的旨意越是隱藏。未嘗不面對靈鷲山（Grdhrakuta），而產生遙遠的遐想，面對辭句而增加感懷。想來是因為枝節的說法偏離了根本，謬誤的文字違背了正理。有外國法師鳩摩羅什（Kumarajiva），超凡脫俗，才智俊逸，奇特的領悟力如同天生，度量如同大海般深廣，辯才如同美玉般散發光芒，繼承了釋迦牟尼佛的足跡，繼承了他的事業。
【English Translation】 English version: Therefore, it is called the Wonderful Dharma. The verse says: 'This vehicle is subtle, pure, and foremost, unsurpassed in all the worlds.' The wonderful cannot be clearly explained, so it must be compared to something with form. Among all forms, the lotus is the most beautiful. Among lotuses, the Pundarika (white lotus) is the most exquisite. Using language to express the Wonderful Dharma, it is therefore likened to the Pundarika. The Lotus Sutra clarifies the origins of expedient means, which cannot be fully explained with words to dispel ignorance; it does not conceal the secrets of the ultimate, but rather opens up the truth to reveal the ultimate purpose. Since expedient means are revealed, limited minds will naturally dissolve. Since the ultimate purpose is revealed, true enlightenment will naturally arise. Therefore, it can cause all streams to converge, and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to go together. The three assemblies (representing the three capacities for understanding the Lotus Sutra) going together and becoming one is the beginning of the One Vehicle. The complete fulfillment of awakening and wisdom is the flourishing of the One Vehicle. The extinguishing of traces and the clarifying of the spirit is the end of the One Vehicle. Although all dharmas are used as a vehicle, there is a fundamental principle that governs them. Grasping its essential purpose, wisdom encompasses its name. Therefore, this sutra takes true wisdom as its essence and wonderful oneness as its name. Thus, when Śākyamuni Buddha began to proclaim the profound sound, he praised the Buddha's wisdom as being extremely profound. Prabhutaratna Buddha praised and said it was good, praising the great wisdom of equality. The verse says: 'For the sake of explaining the Buddha's wisdom, the Buddhas appear in the world, only this one truth is real, the other two are not true.' Thus, the Buddha's wisdom is the only true reality, the essence of the vehicle is accomplished, the ultimate perfection of the wonderful, and the exquisite beauty of the lotus in bloom. Although the subtle principle is proclaimed through the lotus, the Dao transcends the expression of form. It is called 'wonderful,' and its essence transcends fineness and coarseness. The verse says: 'This Dharma cannot be shown, words and speech are extinguished.' The Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) therefore cease their thoughts, and the Bodhisattva of the next birth (Awaiting-Birth Bodhisattva, referring to Maitreya Bodhisattva) therefore cuts off the afflictions of the world. Only Buddhas and Buddhas can fully understand it. Therefore, countless Tathagatas, like the sands of the Ganges, gather in response to the rare sound. The saints who have already passed away, invigorate their remaining spiritual power and manifest proof. Believing in the profound mysteries of the Buddha Dharma, exhausting the wonderful realm of the spirit, this is what this sutra is about. Observe the words of learning to return to the One from a young age, and savor the essence of unification for a long time. However, the more one strives to think, the more hidden the profound meaning becomes. One never fails to face Vulture Peak (Grdhrakuta), and have distant reveries, and to increase feelings when facing the words and phrases. It is thought that the branching explanations deviate from the root, and the erroneous words violate the correct principle. There was a foreign Dharma master, Kumarajiva, who was extraordinary and outstanding, with brilliant talents, and a unique understanding that was innate, his measure was as deep as the sea, and his eloquence scattered like jade. He continued the footsteps of Śākyamuni Buddha, inheriting his work.
。秉神火以霜燭。紐頹綱于將絕。極漂溺於已淪。耀此慧燈。來光斯境。秦弘始八年夏。于長安大寺。集四方義學沙門三千餘人。更出斯經。與眾詳究。什自手執胡經。口譯秦語曲從方言而趣不乖本。即文之益亦已過半。雖復霄云披翳陽景俱暉。未足喻也。什猶謂。語現而理沈事近而旨遠。又釋言表之隱。以應探賾之求。雖冥扉未開。固已得其門矣。夫上善等潤。靈液尚均。是以仰感囑累。俯慨未聞。故采述旨要。流佈未聞。庶法輪遐軫。往所未往。十方同悟。究暢一乘。故序之云爾(出三藏記第八)。
法華經後序
僧睿法師作
法華經者。諸佛之秘藏。眾經之實體也。以華為名者。照其本也。稱分陀利者。美其盛也。所興既玄。其旨甚婉。自非達識傳之。罕有得其門者。夫百卉藥木之英。萬物寶之本也。八萬四千法藏者。道果之源也。故以喻焉。諸華之中。蓮華最勝華。而未敷名屈摩羅。敷而將落。名迦摩羅。處中盛時。名分陀利。未敷喻二道。將落譬泥洹。榮曜獨足。以喻斯典。至如般若諸經。深無不極故。道者以之而歸。大無不該故。乘者以之而濟。然其大略。皆以適化。為本應務之門。不得不以善權為用。權之為化。悟物雖弘。于實體不足。皆屬法華。固其宜矣。尋其幽旨。恢廊宏邃。
【現代漢語翻譯】 現代漢語譯本： 如同手持火炬照亮結霜的蠟燭，如同用新繩連線即將斷裂的舊繩，如同在已經沉淪的漂溺中達到極致，用智慧之燈照耀，讓光明來到這個地方。在秦朝弘始八年夏天，于長安大寺，聚集了來自四面八方的義學沙門三千多人，重新翻譯這部經書，與大家詳細研究。鳩摩羅什（Kumārajīva）親自拿著胡經（梵文經書），口中翻譯成秦語（漢語），雖然爲了適應方言而有所變通，但意思沒有偏離根本。即使是文字上的益處，也已經超過了一半。雖然撥開烏雲，陽光普照，也不足以比喻其功德。鳩摩羅什（Kumārajīva）仍然認為，語言顯現而道理深沉，事情淺近而旨意深遠，所以又解釋了語言文字之外的隱義，以滿足人們探求深奧道理的需求。即使尚未打開深奧的門扉，也已經找到了入門的途徑。普遍的恩澤如同甘露一樣滋潤萬物，普遍平等。因此，我仰慕並感受到佛的囑託，也為世人尚未聽聞此經而感慨。所以，我採納並敘述其旨要，廣泛流傳這部未曾聽聞的經典，希望法輪（Dharma wheel）能夠傳播到遙遠的地方，到達以往未曾到達的地方，使十方眾生共同覺悟，最終通達一乘（Ekayana）。所以寫下這篇序言。（出自《三藏記》第八）
《法華經》後序
僧睿法師作
《法華經》是諸佛的秘密寶藏，是所有經書的實體。用『華』（花）來命名，是照亮其根本。稱之為『分陀利』（Pundarika，白蓮花），是讚美其盛美。它所闡發的道理既玄妙又婉轉，如果不是通達的人來傳授，很少有人能夠得其門而入。各種花草樹木的精華，是萬物珍寶的根本。八萬四千法藏，是道果的源泉。所以用花來比喻。《諸華》之中，蓮華是最殊勝的華，未開放時叫做『屈摩羅』（Kumuda，睡蓮），開放而將要凋落時叫做『迦摩羅』（Kamal，紅蓮花），處於盛開之時叫做『分陀利』（Pundarika，白蓮花）。未開放比喻二道（聲聞、緣覺），將要凋落比喻泥洹（涅槃）。只有白蓮花最繁盛，以此來比喻這部經典。至於《般若經》等經典，其深奧之處無所不至，所以求道者憑藉它而回歸本源；其廣大之處無所不包，所以修行者憑藉它而渡過苦海。然而，這些經典的大概內容，都是以適應教化為根本，爲了應付各種事務，不得不使用善巧方便。善巧方便的教化，雖然能夠廣泛地啓發眾生，但對於真實的本體來說是不夠的，最終都歸屬於《法華經》，這是理所當然的。探尋其幽深的旨意，是多麼的恢弘深遠啊！
【English Translation】 English version: It is like holding a torch to illuminate a frosted candle, like connecting a decaying rope with a new one, like reaching the extreme in a drowning that has already sunk. Shine this lamp of wisdom to illuminate this realm. In the summer of the eighth year of Hongshi in the Qin Dynasty, at the Great Temple in Chang'an, more than three thousand monks from all directions who were learned in righteousness gathered to re-translate this scripture and study it in detail with everyone. Kumārajīva (鳩摩羅什) personally held the Hu scripture (Sanskrit scripture) and orally translated it into Qin language (Chinese). Although it was adapted to local dialects, the meaning did not deviate from the original. Even the benefits of the text itself have already exceeded half. Although parting the dark clouds and the sun shines brightly, it is not enough to describe its merits. Kumārajīva (鳩摩羅什) still believes that the language is apparent but the principle is profound, the matter is near but the meaning is far, so he also explained the hidden meaning beyond the language to meet people's needs to explore profound principles. Even if the profound door has not yet been opened, the way to enter has already been found. Universal grace is like nectar, nourishing all things equally. Therefore, I admire and feel the Buddha's entrustment, and I am also saddened that the world has not yet heard of this scripture. Therefore, I adopt and narrate its main points, and widely spread this unheard-of scripture, hoping that the Dharma wheel (法輪) can spread to distant places, reach places that have never been reached before, so that all beings in the ten directions can be enlightened together, and finally reach the One Vehicle (Ekayana). Therefore, I write this preface. (From the eighth volume of the Records of the Tripitaka)
Postface to the Lotus Sutra
Written by Dharma Master Sengrui
The Lotus Sutra is the secret treasure of all Buddhas and the substance of all scriptures. The name 'Lotus' (華) is to illuminate its root. Calling it 'Pundarika' (分陀利, white lotus) is to praise its magnificence. The principles it expounds are both profound and tactful. If it is not transmitted by those who are knowledgeable, few people can enter its door. The essence of various flowers, plants, and trees is the root of all treasures. The eighty-four thousand Dharma treasures are the source of the fruit of the path. Therefore, flowers are used as metaphors. Among all flowers, the lotus is the most supreme. When it is not yet open, it is called 'Kumuda' (屈摩羅, water lily); when it is open and about to wither, it is called 'Kamala' (迦摩羅, red lotus); when it is in full bloom, it is called 'Pundarika' (分陀利, white lotus). Not yet open is a metaphor for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), about to wither is a metaphor for Nirvana (泥洹). Only the white lotus is the most flourishing, and this is used as a metaphor for this scripture. As for the Prajna Sutras and other scriptures, their profundity is all-encompassing, so those who seek the path rely on them to return to the source; their vastness is all-inclusive, so practitioners rely on them to cross the sea of suffering. However, the general content of these scriptures is based on adapting to teaching, and in order to cope with various affairs, skillful means have to be used. Although the teaching of skillful means can widely enlighten sentient beings, it is not enough for the true substance, and ultimately belongs to the Lotus Sutra, which is as it should be. Exploring its profound meaning, how vast and profound it is!
所該甚遠。豈徒說實歸本。畢定殊涂而已耶。乃實大明覺理。囊括古今云。佛壽無量。永劫未足以明其久也。分身無數。萬形不足以異其體也。然則壽量定其非數。分身明其無實。普賢顯其無成。多寶照其不滅。夫邁玄古以期今。則萬世同一日。即百化以悟玄。則千涂無異轍。夫如是者。則生生未足以期在。永寂亦未可言其滅矣。尋幽宗以絕往。則喪功于本無。控心轡於三昧。則忘期於二地。經流茲土。雖復垂及百年。譯者昧其虛津。靈關莫之或啟。談者乖其準挌。幽蹤罕得而履。徒復搜研皓首。並未有窺其門者。秦司徒挍尉左軍安城侯姚嵩。擬韻玄門。宅心世表。注誠斯典。信詣彌至。每思尋其文。深識譯者之失。既遇鳩摩羅法師。為之傳寫。捐其大歸真。若披重霄而高蹈。登崑崙而俯眄矣。於時聽受領悟之僧八百餘人。皆是諸方英秀。一時之杰也。是歲弘始八年歲次鶉火(同前)。
法華經序三
釋慧遠述
余嘗見藏經。隋法經撰眾經目錄第六云。妙法蓮華經序一卷釋慧遠。出三藏記第十二捲雲。妙法蓮華經序釋慧遠(云云)曾不載序文。蓋祥公依之乎。
法華翻經後記四
釋僧肇記
弘始八年夏。天竺沙門三藏法師耆婆鳩摩羅什。秦言童壽。于長安大寺草堂之中。與生肇
【現代漢語翻譯】 現代漢語譯本： 所說的道理極其深遠，難道僅僅是說迴歸本源，最終走向不同的道路嗎？實際上，它闡明了偉大的覺悟之理，囊括了古往今來的一切。佛的壽命是無量的，用永劫的時間也無法完全說明它的長久；佛的分身是無數的，用萬種形態也無法完全說明它的本體。如此說來，壽命的無量在於它無法計數，分身的存在在於它並非真實。普賢菩薩（Samantabhadra）顯現的是無所成就，多寶佛（Prabhutaratna）照耀的是不生不滅。從玄遠的古代來期望今天，那麼萬世都如同同一天；從百般變化來領悟玄妙，那麼千條道路也沒有不同的軌跡。如果能夠這樣理解，那麼生生不息也無法完全期望它的存在，永遠寂滅也無法完全說明它的消亡。探尋幽深的宗旨來斷絕過往，那麼在本無之中喪失了功用；控制心念的韁繩於三昧（Samadhi），那麼在二地之中忘記了期限。這部經流傳到這裡，即使已經接近百年，翻譯的人不明白它虛空的真諦，靈妙的關竅沒有被開啟；談論的人不符合它的標準，幽深的軌跡很少有人能夠踐行。只是徒勞地搜尋研究到白頭，也沒有人能夠窺見它的門徑。秦朝的司徒、校尉、左軍、安城侯姚嵩，模仿玄門的韻味，心懷超脫世俗，虔誠地專注于這部經典，信仰非常真摯。他常常思索經文，深刻地認識到譯者的失誤。等到遇到鳩摩羅什法師（Kumarajiva），為他傳寫經典，捨棄了迴歸真理的宏願，就像披開重霄而高飛，登上崑崙山而俯視一樣。當時聽受領悟的僧人有八百多人，都是各地的英才，一時的人傑。那一年是弘始八年，太歲在鶉火的位置。
《法華經序三》
釋慧遠 述
我曾經在藏經中看到，隋朝法經撰寫的《眾經目錄》第六卷說：《妙法蓮華經序》一卷，釋慧遠。出自《三藏記》第十二卷，說：《妙法蓮華經序》，釋慧遠（云云），卻不曾記載序文。大概是祥公依據它吧？
《法華翻經後記四》
釋僧肇 記
弘始八年夏天，天竺沙門三藏法師耆婆鳩摩羅什（Kumarajiva），秦言童壽，在長安大寺的草堂之中，與僧肇（Sengzhao）一起翻譯經典。
【English Translation】 English version: What is said is extremely profound. Is it merely about returning to the origin and ultimately diverging onto different paths? In reality, it elucidates the great principle of enlightenment, encompassing everything from ancient times to the present. The Buddha's lifespan is immeasurable; even eons of time are insufficient to fully describe its length. The Buddha's manifestations are countless; even myriad forms are insufficient to fully describe its essence. Therefore, the immeasurability of lifespan lies in its being beyond calculation, and the existence of manifestations lies in their being unreal. Bodhisattva Samantabhadra (普賢) reveals the absence of accomplishment, and Buddha Prabhutaratna (多寶) illuminates non-arising and non-ceasing. If one anticipates the present from the profound antiquity, then ten thousand ages are like a single day. If one awakens to the profound from myriad transformations, then a thousand paths have no different tracks. If one can understand in this way, then endless births are insufficient to fully anticipate its existence, and eternal stillness is insufficient to fully describe its extinction. Seeking the profound principle to sever the past, one loses function in the original non-being. Controlling the reins of the mind in Samadhi (三昧), one forgets the limits in the second ground. This scripture has been circulating here for nearly a century, yet the translators do not understand its empty essence, and the spiritual gateways have not been opened. Those who discuss it do not conform to its standards, and few can tread its profound traces. They merely search and study until their hair turns white, yet none have glimpsed its entrance. Yao Song, the Situ (司徒), Xiaowei (校尉), Zuo Jun (左軍), and Marquis of Ancheng (安城侯) of the Qin Dynasty, imitated the flavor of the Xuan School, harbored a mind detached from the world, and sincerely focused on this scripture, with utmost faith. He often pondered the text and deeply recognized the errors of the translators. When he encountered the Dharma Master Kumarajiva (鳩摩羅什), he transcribed the scripture for him, abandoning the great aspiration of returning to the truth, like soaring high through the layers of the sky and looking down from Mount Kunlun. At that time, there were more than eight hundred monks who listened, received, and understood, all of whom were talents from various regions, outstanding figures of the time. That year was the eighth year of Hongshi, and the year was in the position of Chunhuo (鶉火).
Preface 3 to the Lotus Sutra
Narrated by Shi Huiyuan
I once saw in the Tripitaka (藏經), the sixth volume of the 'Catalog of Various Sutras' compiled by Fajing of the Sui Dynasty, which says: 'Preface to the Wonderful Dharma Lotus Sutra', one volume, by Shi Huiyuan. The twelfth volume of the 'Records of the Tripitaka' says: 'Preface to the Wonderful Dharma Lotus Sutra', Shi Huiyuan (etc.), but it does not contain the preface. Perhaps Xiang Gong relied on it?
Postscript 4 to the Translation of the Lotus Sutra
Recorded by Shi Sengzhao
In the summer of the eighth year of Hongshi, the Tripitaka Dharma Master Kumarajiva (鳩摩羅什), a Shramana (沙門) from India, whose Qin name was Tongshou (童壽), translated the scriptures with Sengzhao (僧肇) in the thatched hall of the Great Temple in Chang'an.
融睿等八百餘人。四方義學英秀二千餘人。俱再譯斯經。與眾詳究。什自執梵本口譯秦語。姚興自執舊經。以相仇挍定新文。文義俱通。妙理再中矣。興咨什曰。君觀所譯二十八品。文義美明宗體自彰。乍觀護經。以序品稱為光瑞品。藥草喻品末益其半品。化城喻品題往古品。富樓那及法師初。增數紙文。闕略普門偈。囑累還結其終。未測旨歸。其事如何。什曰。善哉明主續法燈長炎。曉暗夜迷景。自非發疑。誰明深旨。勘舊梵文。宛若斯。予昔在天竺國。時遍游五竺。尋討大乘。從大師須利耶蘇摩。餐稟理味。慇勤付囑梵本言。佛日西入。遺耀將及東北。茲典有緣于東北。汝慎傳弘。昔婆藪槃豆論師。製作優婆提舍。是其正本。莫取捨其句偈。莫取捨其真文。予匆匆忝餐受之。負笈來到。今所傳。良有所以。詮定宗旨。不同異途。呂恐聖旨。待冥可否。夢感遍吉稱可。深會佛旨。具為釋義。興主開朦。義學伏膺。舍舊本玩新文。覆勘再授。今講肆次略記由來。冀通方之後賢。不咎其差違。流行之處。必有感應矣。
添品法華序五
妙法蓮華經者。破二明一之指歸也。降神五濁。弘道三乘。權智不思。大悲難極。先設化城之跡。后示系珠之本。車雖有異。兩實無差。記以正覺之名。許以真子之位。同入法
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什與融睿等八百餘人，以及來自四面八方的義學英才兩千餘人，一起再次翻譯這部《妙法蓮華經》。大家詳細研究，鳩摩羅什親自拿著梵文原本，口譯成漢語。姚興親自拿著舊的經本，與鳩摩羅什相互校對，確定新的譯文。譯文和意義都通順流暢，精妙的道理再次得以準確傳達。姚興問鳩摩羅什說：『我看你所翻譯的二十八品，文辭和意義都很優美明瞭，經文的宗旨自然彰顯。但初步觀察舊的經本，序品被稱為光瑞品，〈藥草喻品〉的末尾增加了一半的內容，〈化城喻品〉被題為往古品，富樓那以及法師的開篇，增加了幾頁的文字，缺少了〈普門品〉中的偈頌，〈囑累品〉仍然放在最後。我還沒有理解其中的旨意，這是怎麼回事呢？』鳩摩羅什回答說：『太好了！英明的君主您延續佛法之燈，使其長久燃燒，照亮黑暗和迷惑。如果不是您提出疑問，誰能明白這深奧的旨意呢？對照舊的梵文經本，確實是這樣。我以前在天竺國的時候，曾經遊歷五天竺，尋訪研究大乘佛法，跟隨大師須利耶蘇摩，領受佛法的真諦。他慇勤地囑託我，拿著梵文經本說：「佛法之日將要西沉，遺留的光輝將要到達東北方。這部經典與東北方有緣，你一定要謹慎地傳播弘揚。」以前婆藪槃豆論師製作《優婆提舍》，這就是它的正本。不要捨棄其中的語句和偈頌，不要捨棄其中的真實文字。』我匆匆忙忙地接受了，揹著經書來到了這裡。現在我所傳譯的，確實是有原因的。詮釋和確定經文的宗旨，與原來的意思沒有不同。我擔心不符合聖上的旨意，所以等待著您的指示。後來在夢中感應到遍吉菩薩稱許認可，我深深地領會了佛的旨意，詳細地為您解釋。』姚興解開了疑惑，義學的僧人們心悅誠服，捨棄了舊的經本，研習新的譯文。經過反覆校對和傳授。現在我講經的時候，順便記錄下這些由來，希望通達各方面知識的後世賢人，不要責怪其中的差錯和違背。這部經流傳的地方，必定會有感應的。
《添品法華序》第五
《妙法蓮華經》這部經，是指明破除二乘，彰顯一佛乘的歸宿。佛陀降臨到五濁惡世，弘揚三乘佛法。權巧的智慧不可思議，偉大的慈悲難以窮盡。先設定化城的景象，后顯示衣里明珠的根本。車雖然有不同，但最終的目標其實沒有差別。經中記述了成佛的名稱，許可以真佛之子的地位，最終一同進入佛法。
【English Translation】 English version: Kumarajiva, along with more than eight hundred people including Rong Rui, and over two thousand outstanding scholars from all directions, re-translated this Lotus Sutra. Everyone studied in detail, with Kumarajiva personally holding the Sanskrit original and orally translating it into Chinese. Yao Xing personally held the old scripture and compared it with Kumarajiva, determining the new translation. The translation and meaning were both smooth and clear, and the subtle principles were once again accurately conveyed. Yao Xing asked Kumarajiva, 'I see that the twenty-eight chapters you have translated are beautiful and clear in wording and meaning, and the essence of the scripture is naturally revealed. But upon initial observation of the old scripture, the Introduction Chapter is called the Chapter of Auspicious Light, the end of the Parable of the Herbs Chapter has half of its content added, the Parable of the Phantom City Chapter is titled the Chapter of Ancient Events, the opening of Purna and the Dharma Masters has several pages of text added, the verses in the Universal Gate Chapter are missing, and the Entrustment Chapter is still placed at the end. I have not yet understood the meaning of this, what is the reason?' Kumarajiva replied, 'Excellent! Your wise Majesty continues the lamp of the Dharma, causing it to burn brightly for a long time, illuminating darkness and confusion. If it were not for your questions, who could understand this profound meaning? Comparing it with the old Sanskrit scripture, it is indeed so. When I was in India, I traveled throughout the five regions of India, seeking and studying Mahayana Buddhism, and followed the master Suryasoma, receiving the true essence of the Dharma. He earnestly entrusted me with the Sanskrit scripture, saying, 「The sun of Buddhism is about to set in the west, and the remaining radiance will reach the northeast. This scripture has an affinity with the northeast, you must carefully propagate and promote it.」 Previously, Vasubandhu composed the Upadesha, and this is its original version. Do not discard its phrases and verses, do not discard its true words.' I hastily accepted it and came here carrying the scriptures. There is indeed a reason for what I am now translating. The interpretation and determination of the scripture's essence are no different from the original meaning. I was worried that it would not conform to Your Majesty's will, so I waited for your instructions. Later, in a dream, I sensed that Bodhisattva Samantabhadra approved and acknowledged it, and I deeply understood the Buddha's intention and explained it to you in detail.' Yao Xing resolved his doubts, and the monks of the Dharma school were convinced and sincerely accepted it, abandoning the old scripture and studying the new translation. After repeated proofreading and transmission. Now, when I lecture on the scripture, I will incidentally record these origins, hoping that future wise people who are knowledgeable in all aspects will not blame the errors and deviations. Wherever this scripture is circulated, there will surely be responses.
Preface to the Added Lotus Sutra, Fifth
The Wonderful Dharma Lotus Flower Sutra is the destination that points to the destruction of the Two Vehicles and the manifestation of the One Buddha Vehicle. The Buddha descended into the world of the five defilements, propagating the Three Vehicles of Buddhism. The expedient wisdom is inconceivable, and the great compassion is inexhaustible. First, the illusion of the phantom city is set up, and then the root of the jewel in the robe is revealed. Although the vehicles are different, the ultimate goal is actually no different. The scripture records the names of those who attain Buddhahood and promises them the status of true Buddha's sons, ultimately entering the Dharma together.
性。歸之於此。昔燉煌沙門竺法護。于晉武之世。譯正法華。後秦姚興。更請羅什。譯妙法蓮華。考驗二譯。定非一本。護似多羅之葉。什似龜茲之文。余撿經藏。備見二本。多羅則與正法符會。龜茲則共妙法允同。護葉尚有所遺。什文寧無其漏。而護所闕者。普門品偈也。什所闕者。藥草喻品之半。富樓那及法師等二品之初。提婆達多品。普門品偈也。什又移囑累。在藥王之前。二本陀羅尼。並置普門之後。其間異同。言不能極。竊見提婆達多及普門品偈。先賢續出。補闕流行。余景仰遺風。憲章成范。大隋仁壽元年辛酉之歲。因普曜寺沙門上行所請。遂共三藏崛多笈多二法師。于大興善寺。重勘天竺多羅葉本。富樓那及法師等二品之初。勘本猶闕藥草喻品。更益其半。提婆達多通入寶塔品。陀羅尼次神力之後。囑累還結其終。字句差殊。頗亦改正。儻有披尋幸勿疑惑。雖千萬億偈妙義難盡。而二十七品本文。且具所愿四辯梵詞。遍神州之域。一乘秘教。悟象運之機。聊記翻譯。序之云爾。
無量義經序
荊州隱士劉虬作
無量義經者。取其無相一法。廣生眾教含義不貲。故曰無量。夫三界群生。隨義而轉。一極正覺。任機而通。流轉起滅者。必在苦而希樂。此叩聖之感也。順道示現者。亦施悲
【現代漢語翻譯】 現代漢語譯本 性。歸根結底在於此。過去燉煌的沙門竺法護，在晉武帝時期，翻譯了《正法華經》。後來秦朝的姚興，又請羅什（Kumārajīva）翻譯了《妙法蓮華經》。經過比對兩部譯本，確定並非同一版本。《正法華經》的譯本像是多羅樹葉上的文字，而《妙法蓮華經》的譯本則像是龜茲的文字。我查閱經藏，發現兩部譯本都存在。《正法華經》與多羅樹葉本相符，《妙法蓮華經》則與龜茲文字一致。竺法護的譯本似乎還有遺漏，羅什的譯本難道就沒有疏漏嗎？而且竺法護的譯本所缺失的是《普門品》的偈頌，羅什的譯本所缺失的是《藥草喻品》的一半、《富樓那品》和《法師品》的開頭，以及《提婆達多品》和《普門品》的偈頌。羅什還將《囑累品》移到了《藥王品》之前，兩部譯本的陀羅尼都放在了《普門品》之後。其中的差異，難以用言語窮盡。我看到先前賢者續寫了《提婆達多品》和《普門品》的偈頌，補充了缺失的部分並使其得以流傳。我景仰前人的遺風，完成了這部經的校訂。隋朝仁壽元年辛酉年，因為普曜寺的沙門上行的請求，於是與三藏崛多（Gupta）和笈多（Gupta）兩位法師，在大興善寺，重新校勘了天竺多羅樹葉本。校勘時，《富樓那品》和《法師品》的開頭仍然缺失，又補充了《藥草喻品》的另一半。《提婆達多品》併入《寶塔品》，陀羅尼放在《神力品》之後，《囑累品》放回結尾。字句上的差異，也做了一些改正。如果有人披閱此經，希望不要疑惑。即使有千萬億偈頌，妙義也難以窮盡，而這二十七品經文，姑且具備了。希望四辯梵語，遍佈神州大地，一乘秘教，能夠領悟象運之機。姑且記錄翻譯的經過，作為序言。
《無量義經序》
荊州隱士劉虬 撰
《無量義經》，取其無相一法，廣泛產生各種教義，含義豐富，不可估量，所以稱為『無量』。三界眾生，隨順義理而轉變；一極正覺（The ultimate perfect enlightenment），順應根機而通達。流轉生死，生起和滅亡，必定是在痛苦中希望得到快樂，這是叩求聖人的感應。順應正道而示現，也是爲了施行慈悲。
【English Translation】 English version Nature. Ultimately, it comes down to this. In the past, the śrāmaṇa (monk) Zhu Fahu of Dunhuang, during the reign of Emperor Wu of the Jin dynasty, translated the Zheng Fa Hua Jing (Saddharma-puṇḍarīka-sūtra, Sutra of the Lotus of the Wonderful Law). Later, Yao Xing of the Later Qin dynasty invited Kumārajīva to translate the Miao Fa Lian Hua Jing (Saddharma-puṇḍarīka-sūtra, Sutra of the Lotus of the Wonderful Law). After comparing the two translations, it was determined that they were not the same version. Zhu Fahu's translation was like writing on tala leaves, while Kumārajīva's translation was like the writing of Kucha. I examined the sutra collection and found that both versions existed. The Zheng Fa Hua Jing was consistent with the tala leaf version, while the Miao Fa Lian Hua Jing was consistent with the Kucha text. Zhu Fahu's translation seemed to have omissions, but could Kumārajīva's translation be without errors? Moreover, what was missing from Zhu Fahu's translation was the verses of the Pumen Pin (Samantamukha-parivarta, Universal Gate Chapter), and what was missing from Kumārajīva's translation was half of the Yaocao Yu Pin (Oushadha-parivarta, Medicinal Herbs Chapter), the beginning of the Fúlóunà Pǐn (Pūrṇa Chapter) and Fashi Pin (Dharmabhāṇaka-parivarta, Preacher Chapter), as well as the Típó Dáduō Pǐn (Devadatta Chapter) and the verses of the Pumen Pin. Kumārajīva also moved the Zhǔlěi Pǐn (Anuparindanā-parivarta, Entrusting Chapter) before the Yao Wang Pin (Bhaishajyaraja-parivarta, Medicine King Chapter), and the dhāraṇīs of both translations were placed after the Pumen Pin. The differences between them are difficult to express in words. I saw that earlier sages continued to write the Típó Dáduō Pǐn and the verses of the Pumen Pin, supplementing the missing parts and allowing them to circulate. I admired the legacy of the predecessors and completed the collation of this sutra. In the Xinyou year of the Renshou era of the Sui Dynasty, due to the request of the śrāmaṇa Shangxing of Puyue Temple, I, together with the Tripiṭaka masters Gupta and Gupta, re-examined the Indian tala leaf version at Daxingshan Temple. During the collation, the beginning of the Fúlóunà Pǐn and Fashi Pin was still missing, and the other half of the Yaocao Yu Pin was added. The Típó Dáduō Pǐn was incorporated into the Bao Ta Pin (Stupa Chapter), the dhāraṇīs were placed after the Shen Li Pin (Adhishthana-parivarta, Supernatural Powers Chapter), and the Zhǔlěi Pǐn was returned to the end. The differences in words and sentences were also corrected. If someone reads this sutra, I hope they will not be confused. Even if there are hundreds of millions of verses, the wonderful meaning is difficult to exhaust, but these twenty-seven chapters of the sutra are tentatively complete. I hope that the four eloquent Sanskrit words will spread throughout the land of China, and that the secret teachings of the One Vehicle will be able to understand the mechanism of the elephant's movement. I will tentatively record the process of translation as a preface.
Preface to the Infinite Meaning Sutra
Written by Liu Qiu, a recluse of Jingzhou
The Infinite Meaning Sutra takes the one dharma of no-form, widely generates various teachings, and its meaning is rich and immeasurable, so it is called 'Infinite'. The sentient beings of the Three Realms transform according to the meaning of the dharma; the ultimate perfect enlightenment (yī jí zhèngjué), is attained according to the capacity of the individual. Transmigration in birth and death, arising and ceasing, is certainly hoping to obtain happiness from suffering; this is the response of seeking the sages. Manifesting in accordance with the right path is also to bestow compassion.
而用慈。即救世之應也。根異教殊。其階成七。先為彼利等說五戒。所謂人天善根一也。次為拘鄰等轉四諦。所謂授聲聞乘二也。次為中根演十二因緣。所謂授緣覺乘三也。次為上根舉六波羅蜜。所謂授以大乘四也。眾教宜融。群疑須導。次說無量義經。既稱得道差品。復云未顯真實。使發求實之冥機。用開一極之由緒五也。故法華接唱顯一除三。順彼求實之心。去此施權之名六也。雖權開而實現。猶掩常住之正義。在雙樹而臨崖。乃暢我凈之玄音七也。過此以往法門雖多。撮其大歸數盡於此。亦由眾聲不出五音之表。百氏並在六家之內。其無量義經。雖法華首載其目。而中夏未睹其說。每臨講肆。未嘗不廢。談而嘆想。見斯文忽有武當山比丘慧表。生自著胄。偽帝姚略從子國破之日。為晉軍何澹之所得。數歲聰黠。澹之字曰螟蛉。養為假子。俄放出家。便勤若求道。南北遊尋。不擇夷險。以齊建元三年。復訪奇搜秘。遠至嶺南。于廣州朝亭寺。遇中天竺沙門曇摩伽陀耶舍。手能隸書。口解齊言。欲傳此經。未知所授。表便慇勤致請。心形俱至淹歷旬朔。僅得一本。仍還嶠北赍。入武當以今永明三年九月十八日。頂戴出山。見投弘通。奉覿真文。欣敬兼誠。詠歌不足手舞。莫宣輒虔訪宿。解抽刷庸思。謹立序。注云。
【現代漢語翻譯】 現代漢語譯本： 用慈悲之心，這正是救度世人的應有之舉。由於眾生的根器不同，所接受的教法也各異，因此成佛的階梯也分為七個階段。首先，佛陀為那些根器較淺的眾生宣說五戒，這被稱為人天善根，是第一階段。其次，為拘鄰（Koṇḍañña，五比丘之一）等人宣講四諦（Four Noble Truths），這被稱為授予聲聞乘，是第二階段。然後，為中等根器的眾生闡述十二因緣（Twelve Nidānas），這被稱為授予緣覺乘，是第三階段。再然後，為上等根器的眾生講解六波羅蜜（Six Pāramitās），這被稱為授予大乘，是第四階段。各種教法應該融合貫通，各種疑問需要引導解答。接下來宣說《無量義經》，雖然經中稱已經證得道果，但又說尚未顯現真實，是爲了啓發眾生尋求真實的深遠動機，從而開啟趨向一乘（Ekayāna）的開端，這是第五階段。因此，《法華經》接著宣唱顯一除三，順應眾生求真的心願，去除佛陀施設權宜之說的名號，這是第六階段。雖然權宜之門已經開啟，但真實之境仍然顯現，這仍然掩蓋了常住（eternality）的真正含義。在雙樹（twin Sala trees）下，佛陀臨近涅槃，才暢說我（Self）、凈（purity）的玄妙之音，這是第七階段。超過這些之外，法門雖然很多，但概括起來，都盡在於此。也就像各種聲音都離不開五音的範圍，各種學說都包含在六家之內。《無量義經》，雖然在《法華經》中首先列出其名目，但在中原地區卻未曾見到其傳講。每次講經說法時，都未嘗不因此而停止，只能談論和嘆息。現在忽然見到這部經文，有一位來自武當山的比丘慧表，他出身於名門望族。偽帝姚略的從子在國家滅亡之日，被晉軍的何澹之所得。慧表數歲時就非常聰慧，何澹之給他取字為螟蛉，收養為義子。不久之後，慧表出家，便勤奮地尋求佛道，南北遊歷尋訪，不選擇平坦或險峻的道路。在齊建元三年，再次尋訪奇特的經典，遠至嶺南，在廣州的朝亭寺，遇到了來自中天竺的沙門曇摩伽陀耶舍（Dharmagātayaśas），他擅長隸書，能說齊地的語言。想要傳授這部經，但不知道應該傳給誰。慧表便慇勤地請求，身心都非常誠摯，經過了十幾天的時間，才得到了一本經書。於是返回北方，攜帶經書進入武當山。在如今的永明三年九月十八日，將經書頂在頭上走出山，獻出來弘揚流通。有幸拜讀到真實的經文，欣喜和敬佩之情難以言表，歌頌讚嘆還不足以表達，於是虔誠地拜訪有學問的人，竭盡自己的才思，謹慎地寫下序言和註解。
【English Translation】 English version: Using compassion, this is precisely the appropriate action to save the world. Because sentient beings have different capacities, the teachings they receive also vary, thus the stages to Buddhahood are divided into seven phases. First, the Buddha expounds the Five Precepts for those with shallower roots, which is called the root of goodness for humans and devas, the first stage. Second, for Koṇḍañña (one of the five bhikshus) and others, he expounds the Four Noble Truths, which is called bestowing the Śrāvakayāna, the second stage. Then, for sentient beings of medium capacity, he elucidates the Twelve Nidānas, which is called bestowing the Pratyekabuddhayāna, the third stage. Furthermore, for sentient beings of superior capacity, he explains the Six Pāramitās, which is called bestowing the Mahāyāna, the fourth stage. Various teachings should be integrated and understood, and various doubts need to be guided and resolved. Next, the Infinite Meaning Sutra is expounded. Although the sutra states that the attainment of the path has already been achieved, it also says that the truth has not yet been revealed, in order to inspire sentient beings' profound motivation to seek the truth, thereby initiating the beginning of tending towards the One Vehicle (Ekayāna), the fifth stage. Therefore, the Lotus Sutra then proclaims the revealing of the One and the discarding of the Three, complying with sentient beings' desire to seek the truth, and removing the name of the Buddha's expedient means, the sixth stage. Although the gate of expedient means has been opened, the realm of truth is still revealed, which still conceals the true meaning of eternality. Under the twin Sala trees, as the Buddha approached Nirvana, he eloquently spoke of the profound sound of Self and purity, the seventh stage. Beyond these, although there are many Dharma doors, to summarize them, they are all exhausted within these. Just as various sounds cannot go beyond the range of the five notes, and various schools of thought are contained within the six schools. The Infinite Meaning Sutra, although its name is first listed in the Lotus Sutra, has never been seen preached in the Central Plains. Every time when lecturing on the sutras, it has never failed to stop because of this, only able to talk and sigh. Now suddenly seeing this sutra, there is a bhikshu Huibiao from Mount Wudang, who was born into a prominent family. The nephew of the pseudo-emperor Yao Lue was captured by the Jin army's He Danzhi on the day the country was destroyed. When Huibiao was several years old, he was very intelligent, and He Danzhi gave him the name Mingling, adopting him as a foster son. Not long after, Huibiao left home to become a monk, and diligently sought the Buddha's path, traveling and searching north and south, not choosing flat or dangerous roads. In the third year of Jianyuan in the Qi dynasty, he again sought out rare scriptures, traveling far to Lingnan, and at Chaoting Temple in Guangzhou, he encountered the śramaṇa Dharmagātayaśas from Central India, who was skilled in clerical script and could speak the language of Qi. He wanted to transmit this sutra, but did not know who to transmit it to. Huibiao then earnestly requested, with both body and mind being very sincere, and after ten days, he obtained a copy of the sutra. So he returned to the north, carrying the sutra into Mount Wudang. On the eighteenth day of the ninth month of the third year of Yongming, he carried the sutra on his head out of the mountain, offering it for propagation and circulation. Fortunate to read the true text, his joy and reverence were beyond words, and singing praises was not enough to express it, so he reverently visited learned people, exhausting his talents, and carefully wrote a preface and annotations.
自極教應世。與俗而差。神道救物。稱感成異。玄圃以東號曰太一。罽賓以西字為正覺。東國明殃慶于百年。西域辨休咎於三世。希無之與修空其揆一也。有欲于無者。既無得無之分。施心於空者。豈有入空之照。而講求釋教者。或謂會理可漸。或謂入空必頓。請試言之以筌幽寄。立漸者以萬事之成。莫不有漸。堅冰基於履霜。九成作于累土。學人之入空也。雖未圓符。譬如斬木去寸無寸。去尺無尺。三空稍登。寧非漸耶。立頓者以希善之功。莫過觀於法性。法性從緣非有非無。忘慮于非有非無。理照斯一者。乃曰解空。存心於非有非無。境智猶二者。未免於有。有中伏結非無。日損之驗。空上論心。未有入理之效。而言。納羅漢於一聽。判無生於終朝。是接誘之言。非稱實之說。妙得非漸。理固必然。既二談分路。兩意爭途。一去一取。莫之或正。尋得旨之匠。起自支安支公之論無生。以七住為道慧。陰是十住。則群方與能在跡。斯異語照則一。安公之辯異。觀三乘者始簣之日。稱定慧者終成之實。錄此謂始。求可隨根。而三入解。則其慧不二。譬喻亦去。大難既夷。乃無有三。險路既息。其化即亡。此則名一為三。非有三悟明矣。生公云。道品可以泥洹。非羅漢之名。六度可以至佛。非樹王之謂。斬木之喻。木存
【現代漢語翻譯】 現代漢語譯本： 自從極教（佛教）應運而生，它與世俗既融合又有差異。它以神道的力量救助眾生，其感應之說各不相同。在玄圃（傳說中的神山）以東，人們稱之為『太一』（道教）；在罽賓（古代西域國名，泛指西方）以西，則稱之為『正覺』（佛教）。東方國家注重百年內的吉兇禍福，西方則辨別過去、現在、未來三世的因果報應。追求虛無和修行空性，其根本原理是一致的。如果對『無』有所求，那麼就既沒有得到『無』的可能，也沒有失去『無』的可能。如果將心專注于『空』，又怎能真正照見『空』的真諦？ 而研究佛教教義的人，有的認為領悟真理可以逐漸達到，有的認為證悟空性必須頓悟。請允許我用比喻來闡述這些深奧的道理。主張漸悟的人認為，任何事情的成功，都離不開循序漸進的過程。堅硬的冰是從踩踏薄霜開始的，高大的樓臺是由堆積泥土築成的。學佛之人證悟空性的過程，即使尚未完全契合真理，也如同砍伐樹木，去掉一寸沒有一寸的痕跡，去掉一尺也沒有一尺的痕跡。逐漸證悟三空（人空、法空、空空），難道不是漸悟嗎？ 主張頓悟的人認為，修習善行的功德，沒有比觀照法性更殊勝的了。法性隨因緣而生，既非有也非無。如果能在非有非無中忘卻思慮，以智慧照見真理，這就是所謂的『解空』。如果心中執著于非有非無，將境界和智慧視為二元對立，那就仍然沒有擺脫『有』的束縛。在『有』中潛藏著煩惱，這是日漸損減的驗證。在『空』上談論心性，並不能真正領悟真理。如果說，聽一次講法就能證得阿羅漢果位，用一個早上的時間就能斷定證得無生法忍，這只是接引初學者的方便之說，並非真實情況。真正領悟佛法的精妙之處，不是漸悟所能達到的，這是必然的道理。 既然漸悟和頓悟兩種觀點分道揚鑣，兩種思想爭論不休，一個主張捨棄，一個主張獲取，都不能真正糾正對方。尋找到真正理解佛法旨意的匠人，是從支遁（支道林）和安世高（安清）關於無生的討論開始的。支遁認為七住位的菩薩具有道慧，陰（五陰）是十住位的菩薩。那麼，各地的賢能之士都能在他們的事蹟中找到依據。如果用智慧來照亮這些不同的說法，就能發現它們其實是一致的。安世高辨析三乘（聲聞乘、緣覺乘、菩薩乘）的差異，就像筑臺的最初階段；稱讚定慧，就像最終完成的果實。記錄這些，是爲了說明修行可以隨順不同的根基，而三入（三種入定方式）的理解，其智慧是不二的。比喻也應該捨棄。大困難已經平息，也就沒有了三乘的分別。險路已經停止，教化也就消失了。這就是用一個名稱來代表三個方面，並非真正有三種不同的覺悟。竺道生說，修習道品可以達到涅槃，但不能稱為阿羅漢；修習六度可以成佛，但不能稱為菩提樹王。斬木的比喻，木頭仍然存在。
【English Translation】 English version: Since the Utmost Teaching (Buddhism) arose in response to the world, it both integrates with and differs from worldly customs. It uses the power of the divine path to save beings, and its accounts of responsiveness vary. East of Xuanpu (a legendary sacred mountain), it is called 'Taiyi' (Taoism); west of Kipin (an ancient Western Region kingdom, generally referring to the West), it is called 'Perfect Enlightenment' (Buddhism). Eastern countries emphasize good and bad fortune within a hundred years, while the West distinguishes the karmic consequences of the past, present, and future three lives. The pursuit of nothingness and the practice of emptiness share the same fundamental principle. If one seeks something from 'nothing,' then there is neither the possibility of obtaining 'nothing' nor the possibility of losing 'nothing'. If one focuses the mind on 'emptiness,' how can one truly see the true meaning of 'emptiness'? Those who study Buddhist teachings, some believe that understanding the truth can be gradually achieved, while others believe that realizing emptiness must be sudden. Please allow me to use metaphors to explain these profound principles. Those who advocate gradual enlightenment believe that the success of anything is inseparable from a step-by-step process. Hard ice begins with treading on thin frost, and tall buildings are built by accumulating earth. The process of a Buddhist practitioner realizing emptiness, even if not yet fully in accordance with the truth, is like cutting down a tree, removing an inch without a trace of an inch, and removing a foot without a trace of a foot. Gradually realizing the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness), is this not gradual enlightenment? Those who advocate sudden enlightenment believe that the merit of cultivating good deeds is unsurpassed by contemplating the nature of Dharma. The nature of Dharma arises with conditions, being neither existent nor non-existent. If one can forget thoughts in non-existence and non-existence, and illuminate the truth with wisdom, this is called 'understanding emptiness'. If the mind clings to non-existence and non-existence, treating the realm and wisdom as dualistic opposites, then one has still not escaped the bondage of 'existence'. Troubles are hidden in 'existence', which is the verification of daily loss. Discussing the nature of mind on 'emptiness' cannot truly understand the truth. If it is said that listening to a lecture once can attain the Arhat fruit, and determining the attainment of non-origination forbearance in the morning, this is just a convenient saying to guide beginners, not the real situation. Truly understanding the essence of the Dharma cannot be achieved by gradual enlightenment, which is a necessary principle. Since the two views of gradual enlightenment and sudden enlightenment have parted ways, and the two thoughts are arguing endlessly, one advocating abandonment and the other advocating acquisition, neither can truly correct the other. Finding a craftsman who truly understands the meaning of the Dharma begins with the discussion of non-origination by Zhi Dun (Zhi Daolin) and An Shigao (An Qing). Zhi Dun believes that the Bodhisattvas of the seventh dwelling have the wisdom of the Tao, and Yin (the five aggregates) are the Bodhisattvas of the tenth dwelling. Then, the virtuous people from all over can find the basis in their deeds. If wisdom is used to illuminate these different statements, it can be found that they are actually consistent. An Shigao distinguishes the differences between the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), just like the initial stage of building a platform; praising Samadhi and Prajna is like the final completion of the fruit. Recording these is to illustrate that practice can follow different roots, and the understanding of the three entrances (three ways of entering Samadhi), its wisdom is not two. Metaphors should also be abandoned. The great difficulties have subsided, and there is no distinction between the three vehicles. The dangerous road has stopped, and the teachings have disappeared. This is to use one name to represent three aspects, not really having three different enlightenments. Zhu Daosheng said that practicing the Bodhipaksika-dharmas can reach Nirvana, but cannot be called Arhat; practicing the Six Paramitas can become a Buddha, but cannot be called the Bodhi tree king. The metaphor of cutting wood, the wood still exists.
故尺寸可漸。無生之證。生盡故其照必頓。案三乘名教。皆以生盡照息。去有入空。以此為道。不得取象于形器也。今無量義。亦以無相為本。若所證實異。豈曰無相。若入照必同。寧曰有漸。非漸而云漸。密筌之虛教耳。如來亦云。空拳誑小兒。以此度眾生。微文接粗漸說。或允忘象得意。頓義為長。聊舉大較。談者擇焉(出三藏記第九)。
正法華經記
出經後記
太康七年八月十日。燉煌月支菩薩流無不竭其聰。而住其心。然領受之用易存。憶議之功難掌。自非般若朗。其聞慧總持。銘其思府。焉能使機遇而不遺神會。而不昧者哉。故紙墨以記其文外之言。借眾聽以整合事之說。煩而不簡者。遺其事也。質而不麗者。重其意也。其指微而婉。其辯博而晦。自非筆受。胡可勝哉。是以即于講次。疏以為記。冀通鑑之賢。不咎其煩而不要也。
講解感應第七之一晉釋僧睿一晉京師釋道生二宋釋曇諦三宋釋僧導四齊釋僧印五梁釋法雲六梁釋僧滿七隋釋智顗八唐釋吉藏九
晉長安釋僧睿一
釋僧睿。魏郡長樂人也。年十八。始依投僧賢法師為資。二十二博通經論。至二十四。遊歷各邦。處處講說。常嘆曰。經法雖少。足辨因果。禪法未傳。厝心無地。什后至關。因請出禪法要三卷
【現代漢語翻譯】 現代漢語譯本： 因此，尺寸是可以逐漸變化的。而無生（Anutpāda，不生不滅）的證悟，因為生滅已經止息，所以其光明照耀必定是頓悟。考察三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教義，都以生滅止息、照耀消散，去除有為而進入空性，以此作為修道的途徑。不應該從有形有相的事物中取譬。現在《無量義經》，也以無相（Animitta，沒有形相）為根本。如果所證悟的境界不同，怎麼能說是無相呢？如果進入光明照耀的途徑必定相同，怎麼能說是漸悟呢？不是漸悟卻說是漸悟，這只是秘密方便的虛假教導罷了。如來（Tathāgata，佛的稱號）也說過，用空拳來哄騙小孩子，用這種方式來度化眾生，用微妙的言辭來接引粗淺的根機，用漸進的方式來說法。或許可以允許忘卻表象而領會真意，頓悟的意義才是根本。姑且舉出大概的情況，希望談論的人能夠選擇。
《正法華經記》
出經後記
太康七年八月十日，敦煌的月支（Yuezhi，古代西域民族）菩薩流（可能是人名），竭盡他的聰明才智，並安住其心。然而，領受的能力容易儲存，記憶和思考的功夫難以掌握。如果不是般若（Prajñā，智慧）明朗，其聽聞的智慧能夠總持，銘記在思想之中，怎麼能使機遇不被遺漏，精神領會不被矇蔽呢？所以用紙墨來記錄經文之外的言語，藉助眾人的聽聞來整合事情的敘述。文字繁瑣而不簡潔，是因為要記錄事情的細節；文字樸實而不華麗，是因為要重視其中的意義。其中的旨意微妙而委婉，其中的辯論廣博而隱晦。如果不是筆錄，怎麼能夠勝任呢？因此就在講解的間隙，寫成這篇記錄，希望有見識的賢人，不要責怪它的繁瑣和不重要。
講解感應第七之一 晉釋僧睿一 晉京師釋道生二 宋釋曇諦三 宋釋僧導四 齊釋僧印五 梁釋法雲六 梁釋僧滿七 隋釋智顗八 唐釋吉藏九
晉長安釋僧睿一
釋僧睿，魏郡長樂人。十八歲時，開始依止僧賢法師學習。二十二歲時，廣泛通達經論。二十四歲時，遊歷各地，到處講說。常常嘆息說，經法雖然很少，足夠辨明因果。禪法沒有傳過來，安放心意的地方都沒有。鳩摩羅什（Kumārajīva）後來到了關中，因此請他翻譯出《禪法要》三卷。
【English Translation】 English version: Therefore, dimensions can be gradual. But the realization of Anutpāda (non-arising) is necessarily sudden in its illumination because arising has ceased. Examining the teachings of the Triyāna (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), all take the cessation of arising and the fading of illumination, the departure from existence and entry into emptiness, as the path of cultivation. One should not draw analogies from tangible forms. Now, the Infinite Meaning Sutra also takes Animitta (absence of characteristics) as its foundation. If the realms realized are different, how can it be said to be without characteristics? If the path to entering illumination is necessarily the same, how can it be said to be gradual? To say it is gradual when it is not is merely a false teaching of secret expedients. The Tathāgata (the 'Thus-Gone One', an epithet of the Buddha) also said, 'Using an empty fist to deceive a small child,' using this method to liberate sentient beings, using subtle words to guide those of coarse faculties, using gradual explanations. Perhaps it is permissible to forget the appearance and grasp the meaning; the meaning of sudden enlightenment is fundamental. I will just mention the general situation, hoping that those who discuss it will choose wisely.
Record of the Correct Dharma Flower Sutra
Postscript to the Sutra
On the tenth day of the eighth month of the seventh year of the Taikang era, the Yuezhi (an ancient Central Asian people) Bodhisattva Liu (likely a name) of Dunhuang exhausted his intelligence and dwelled in his mind. However, the ability to receive is easy to preserve, while the effort of memory and thought is difficult to master. If it were not for the clarity of Prajñā (wisdom), and the total retention of his learned wisdom, inscribed in his mind, how could he ensure that opportunities are not missed and spiritual understanding is not obscured? Therefore, paper and ink are used to record the words outside the sutra, and the hearing of the masses is used to compile the narrative of events. The text is detailed rather than concise because it records the details of the events; the text is simple rather than ornate because it emphasizes the meaning. The meaning is subtle and gentle, and the arguments are broad and obscure. If it were not for transcription, how could it be accomplished? Therefore, this record was written during the intervals of the lectures, hoping that wise people of discernment will not blame its tediousness and unimportance.
Lecture Responses Seventh of One: Jin Dynasty Monk Rui One, Jin Dynasty Capital Monk Dao Sheng Two, Song Dynasty Monk Tan Di Three, Song Dynasty Monk Seng Dao Four, Qi Dynasty Monk Seng Yin Five, Liang Dynasty Monk Fa Yun Six, Liang Dynasty Monk Seng Man Seven, Sui Dynasty Monk Zhiyi Eight, Tang Dynasty Monk Ji Zang Nine
Jin Dynasty Chang'an Monk Rui One
Monk Rui was a native of Changle in Weijun. At the age of eighteen, he began to study with Dharma Master Seng Xian. At the age of twenty-two, he was widely versed in the sutras and treatises. At the age of twenty-four, he traveled to various states, lecturing everywhere. He often lamented, 'Although the sutras are few, they are sufficient to discern cause and effect. The methods of Chan have not been transmitted, and there is no place to settle the mind.' When Kumārajīva later arrived in Guanzhong, he was asked to translate the three volumes of the Essentials of Chan Methods.
。日夜修習。精練五門。於是美聲遐布遠近歸德。什所譯經。睿皆參正。昔法護出正經。受決品云。天見人人見天。什譯經。至此乃言。此語異西域而義同。但在言過質。睿曰。將非人天交接兩得相見。什喜曰實然。其領悟標出。皆此類也。什嘆曰。吾傳譯經論。與子相值。真無所恨。即命令講法華二十八品。開為九轍。一者昏聖相扣轍。序品是也。二者涉教歸真轍。為上根是。三者興類潛彰轍。為中根人是。四者述窮通昔轍。四大弟子領解是。五者彰因進悟轍。為下根化城授記是。六者讚揚行李轍。即法師品。七者本跡無生轍。多寶品。謂多寶為本。釋迦為跡。古佛現全身。今佛示往因。本既不滅。跡豈有生。本跡雖殊。不思議一。八者舉因徴果轍。涌出壽量等。九者稱揚遠濟轍。隨喜去訖經是。既開九轍。因升高而講。雨華如雲母。天地感動。什贊曰。佛日再中邪云卷。眾咸稱睿。為九轍法師矣(出關中別錄及傳)。
晉京師龍光寺釋道生二
竺道生。本姓魏鉅鹿人。寓居彭城。家世仕族。父為廣戚令。鄉里稱為善人。生幼而穎悟聰哲若神。其父知非凡器。愛而異之。后值竺法汰受業。年在志學。便登講座。吐納問辨辭清珠玉。更從什公受業。關中僧眾。咸謂神悟。專志講法華經。著義疏二卷。每講
【現代漢語翻譯】 現代漢語譯本：日夜修習，精通五門（指五種學問或修行方法）。因此，他的美名遠揚，遠近的人都歸心向德。鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）所翻譯的經典，道睿（僧人名）都參與校正。過去法護（Dharmarakṣa，另一位佛經翻譯家）翻譯的《正法華經》中，〈受決品〉有『天見人人見天』的說法。鳩摩羅什翻譯到這裡時說：『這句話與西域（指印度）的說法不同，但意義相同，只是用詞過於質樸。』道睿說：『難道不是人天交接，雙方都能相見嗎？』鳩摩羅什高興地說：『確實如此。』他領悟的精妙之處，都像這樣。鳩摩羅什感嘆道：『我翻譯經論，能與你相遇，真是沒有什麼遺憾了。』於是命令他講解《法華經》二十八品，分為九個綱要（轍）：第一，昏聖相扣轍，就是《序品》。第二，涉教歸真轍，是為上根之人說的。第三，興類潛彰轍，是為中根之人說的。第四，述窮通昔轍，是四大弟子領悟的部分。第五，彰因進悟轍，是為下根之人化城授記的部分。第六，讚揚行李轍，就是《法師品》。第七，本跡無生轍，即《多寶品》。認為多寶佛（Prabhūtaratna，過去佛名）是本，釋迦佛（Śākyamuni，現在佛名）是跡。古佛顯現全身，今佛顯示往昔的因緣。本既然不滅，跡又怎麼會生呢？本和跡雖然不同，但都是不可思議的統一。第八，舉因徴果轍，如《涌出品》、《壽量品》等。第九，稱揚遠濟轍，是《隨喜品》到經文結束。道睿分好九個綱要后，登上高座講經，天空中像雲母一樣飄落花朵，天地都為之感動。鳩摩羅什讚歎道：『佛日的再次照耀，使邪惡的烏雲消散。』大家都稱道睿為『九轍法師』（出自《關中別錄》及《傳》）。 晉朝京師龍光寺的釋道生（僧人名） 竺道生（僧人名），本姓魏，是鉅鹿人，寄居在彭城。家世是士族，他的父親擔任廣戚令，鄉里人都稱讚他是善人。道生從小就聰明穎悟，聰慧得像神童一樣。他的父親知道他不是凡人，非常喜愛他。後來跟隨竺法汰（僧人名）學習佛法，年紀剛到十五歲，就能登上講座。他說話條理清晰，問答辯論時，言辭像珠玉一樣精妙。後來又跟隨鳩摩羅什學習佛法，關中的僧人都認為他有神一般的領悟力。他專心致志地講解《法華經》，撰寫了義疏二卷，每次講解
【English Translation】 English version: Day and night he practiced diligently, mastering the five disciplines. Consequently, his virtuous reputation spread far and wide, and people from near and far turned to him for guidance. Whenever Kumārajīva (a famous translator of Buddhist scriptures) translated scriptures, Daorui (a monk's name) participated in the correction. In the past, Dharmarakṣa (another translator of Buddhist scriptures) translated the Saddharma Puṇḍarīka Sūtra, and in the chapter on prophecy, it said, 'Heaven sees people, and people see heaven.' When Kumārajīva translated this passage, he said, 'This statement differs from the expression in the Western Regions (referring to India), but the meaning is the same, only the wording is too simple.' Daorui said, 'Could it not be that heaven and people interact and can see each other?' Kumārajīva happily said, 'Indeed it is so.' His insightful understanding was all of this kind. Kumārajīva sighed and said, 'That I can translate scriptures and treatises and meet you is truly something I have no regrets about.' Thereupon, he ordered him to lecture on the twenty-eight chapters of the Lotus Sutra, dividing them into nine outlines (tracks): First, the track of obscuring the sacred and questioning each other, which is the Introduction Chapter. Second, the track of traversing teachings and returning to truth, which is for people of superior faculties. Third, the track of arousing categories and subtly revealing, which is for people of middling faculties. Fourth, the track of narrating the past and understanding thoroughly, which is the part where the four great disciples understand. Fifth, the track of revealing causes and advancing in understanding, which is the part where the lower faculties are transformed by the illusory city and receive predictions. Sixth, the track of praising and extolling conduct, which is the Teacher of the Law Chapter. Seventh, the track of the original and the traces being without arising, which is the Treasure Tower Chapter. It considers Prabhūtaratna (the name of a past Buddha) as the original and Śākyamuni (the name of the present Buddha) as the traces. The ancient Buddha manifests his whole body, and the present Buddha shows the causes of the past. Since the original does not perish, how can the traces arise? Although the original and the traces are different, they are an inconceivable unity. Eighth, the track of citing causes and verifying effects, such as the Emerging from the Earth Chapter and the Lifespan Chapter. Ninth, the track of praising and extolling far-reaching salvation, which is from the Joyful Acceptance Chapter to the end of the sutra. After Daorui divided the nine outlines, he ascended the high seat to lecture on the sutra, and flowers fell from the sky like mica, and heaven and earth were moved. Kumārajīva praised him, saying, 'The sun of the Buddha shines again, and the evil clouds are dispelled.' Everyone called Daorui 'The Teacher of the Nine Outlines' (from The Separate Records of Guanzhong and Biography). The Monk Daosheng (a monk's name) of Longguang Temple in the capital of Jin Dynasty Zhu Daosheng (a monk's name), whose original surname was Wei, was a native of Julu, residing in Pengcheng. His family was a family of officials, and his father served as the magistrate of Guangqi, and the people of the village praised him as a good man. Daosheng was intelligent and insightful from a young age, so intelligent that he was like a prodigy. His father knew that he was no ordinary person and loved him dearly. Later, he followed Zhu Fatai (a monk's name) to study Buddhism, and at the age of fifteen, he was able to ascend the lecture seat. His speech was clear and organized, and his answers and debates were as exquisite as pearls and jade. Later, he also followed Kumārajīva to study Buddhism, and the monks in Guanzhong all thought that he had a god-like understanding. He devoted himself to lecturing on the Lotus Sutra and wrote two volumes of commentaries, and every time he lectured
肆筵。異香薰砌。瑞相蓋多焉(出高僧傳及義疏后疏)。
宋吳虎丘釋曇諦三
釋曇諦。姓康其先康居人。漢靈帝時。移附中國。獻帝末亂。移止吳興。母黃氏晝寢。夢見一僧。呼黃為母。寄一麈尾。並鐵鏤書鎮二枚。眠覺見兩物具存。因而懷孕生諦。諦年十歲出家。學不從師。悟自天發。后為姚萇講法華。貧道為都講。晚入吳虎丘寺。講法華十五遍。以宋元嘉末卒。春秋六十餘也(出梁高僧傳第七)。
宋壽春名閻寺釋僧導四
釋僧導京兆人。十歲出家。從師受業。師以觀世音經授之。讀竟咨師。先經有幾卷。師欲試之。乃言止有此耳導曰。初云爾時無盡意。故知爾前已應有事。師大悅之。授以法華一部。於是晝夜看尋。粗解文義。貧無油燭。常採薪自照。至年十八。博轉讀多作都講。講法華為業而已(出講記。今見傳不云講法華為業)。
齊京師中興寺釋僧印五
釋僧印。姓朱壽春人也。進往廬山。從慧龍咨受法華。龍亦當世著名。播於法華宗旨。印偏功構。徹獨表新異。於是東適京師。止中興寺。宋太明中徴居。何點招僧大集。請印為法匠。聽者七百餘人。雖學涉眾典。而偏以法華著名。講法華凡二百五十二遍。以齊永元元年卒。春秋六十有五矣(出梁高僧傳第八。及別
【現代漢語翻譯】 現代漢語譯本：
設宴。奇異的香氣薰染著臺階，吉祥的徵兆很多。（出自《高僧傳》及義疏后疏） 宋朝吳郡虎丘寺的釋曇諦 釋曇諦，姓康，他的祖先是康居人。漢靈帝時，遷徙到中國。獻帝末年戰亂，遷居到吳興。他的母親黃氏白天睡覺時，夢見一位僧人，稱呼黃氏為母親，並寄託一根麈尾，以及兩枚鐵鏤書鎮。醒來后，看見這兩樣東西都存在，因此懷孕生下曇諦。曇諦十歲出家，學習不依靠老師，領悟出自天性。後來為姚萇講解《法華經》，貧道擔任都講。晚年進入吳郡虎丘寺，講解《法華經》十五遍。在宋元嘉末年去世，享年六十多歲。（出自《梁高僧傳》第七） 宋朝壽春名閻寺的釋僧導 釋僧導，京兆人。十歲出家，跟隨老師學習。老師將《觀世音經》傳授給他。讀完后詢問老師，這部經共有幾卷？老師想試探他，就說只有這一卷。僧導說：『開頭說「爾時無盡意」，由此可知在這之前應該還有內容。』老師非常高興，就將整部《法華經》傳授給他。於是他日夜研讀，大致理解了文義。因為貧窮沒有油燈，常常砍柴來照明。到十八歲時，廣泛地轉讀，多次擔任都講，以講解《法華經》為事業。（出自講記，現在看到的傳記沒有說以講解《法華經》為事業） 齊朝京師中興寺的釋僧印 釋僧印，姓朱，是壽春人。前往廬山，向慧龍請教並接受《法華經》。慧龍也是當時著名的人物，傳播《法華經》的宗旨。僧印特別注重構建，徹底地展現新的見解。於是東行前往京師，住在中興寺。宋太明年中，被何點徵召，召集僧眾大會，請僧印擔任法匠。聽眾有七百多人。雖然廣泛涉獵各種經典，但尤其以精通《法華經》而聞名。講解《法華經》共二百五十二遍。在齊永元元年去世，享年六十五歲。（出自《梁高僧傳》第八及別傳）
【English Translation】 English version:
A feast was laid out. Exotic fragrances permeated the steps, and auspicious signs were abundant. (From the Biographies of Eminent Monks and the Later Commentary on the Meaning of the Sutras) 釋曇諦 (Shì Tán Dì) of 虎丘寺 (Hǔqiū Sì, Tiger Hill Temple) in 吳 (Wú) during the 宋 (Sòng) Dynasty 釋曇諦 (Shì Tán Dì), surnamed 康 (Kāng), his ancestors were from 康居 (Kāngjū, Kangju). During the reign of Emperor 靈 (Líng) of the 漢 (Hàn) Dynasty, they migrated to China. At the end of Emperor 獻 (Xiàn)'s reign, due to the chaos of war, they moved to 吳興 (Wúxīng). His mother, 黃 (Huáng), had a dream during a daytime nap in which she saw a monk who called her 'mother' and entrusted her with a duster (麈尾, zhǔwěi), along with two iron-carved paperweights. Upon waking, she found these two items present, and subsequently became pregnant and gave birth to 曇諦 (Tán Dì). 曇諦 (Tán Dì) became a monk at the age of ten, learning without a teacher, his understanding arising naturally. Later, he lectured on the Lotus Sutra for 姚萇 (Yáo Cháng), with the poor monk serving as the chief lecturer (都講, dūjiǎng). In his later years, he entered 虎丘寺 (Hǔqiū Sì, Tiger Hill Temple) in 吳 (Wú), lecturing on the Lotus Sutra fifteen times. He passed away at the end of the 元嘉 (Yuánjiā) era of the 宋 (Sòng) Dynasty, at the age of sixty-odd. (From the seventh chapter of the Biographies of Eminent Monks of the 梁 (Liáng) Dynasty) 釋僧導 (Shì Sēng Dǎo) of 名閻寺 (Míngyán Sì, Mingyan Temple) in 壽春 (Shòuchūn) during the 宋 (Sòng) Dynasty 釋僧導 (Shì Sēng Dǎo) was from 京兆 (Jīngzhào). He became a monk at the age of ten, studying under a teacher. The teacher imparted the Avalokiteśvara Sutra to him. After reading it, he asked the teacher how many scrolls the sutra had. The teacher, wanting to test him, said that it only had this one scroll. 僧導 (Sēng Dǎo) said, 'The beginning says 'At that time, 無盡意 (Wújìn Yì, Akshayamati),' so it is known that there should have been something before this.' The teacher was greatly pleased and imparted the entire Lotus Sutra to him. Thereupon, he studied it day and night, roughly understanding the meaning of the text. Because he was poor and had no oil lamps, he often gathered firewood to provide light. By the age of eighteen, he had extensively studied and recited many texts, often serving as the chief lecturer (都講, dūjiǎng), making lecturing on the Lotus Sutra his profession. (From the lecture notes; the current biography does not say that lecturing on the Lotus Sutra was his profession) 釋僧印 (Shì Sēng Yìn) of 中興寺 (Zhōngxīng Sì, Zhongxing Temple) in the capital during the 齊 (Qí) Dynasty 釋僧印 (Shì Sēng Yìn), surnamed 朱 (Zhū), was from 壽春 (Shòuchūn). He went to 廬山 (Lúshān, Mount Lu), where he consulted with and received the Lotus Sutra from 慧龍 (Huìlóng). 慧龍 (Huìlóng) was also a famous figure of that time, spreading the tenets of the Lotus Sutra. 僧印 (Sēng Yìn) particularly focused on construction, thoroughly expressing new and different views. Thereupon, he traveled east to the capital and resided at 中興寺 (Zhōngxīng Sì, Zhongxing Temple). During the 太明 (Tàimíng) era of the 宋 (Sòng) Dynasty, he was summoned by 何點 (Hé Diǎn), who convened a large gathering of monks and invited 僧印 (Sēng Yìn) to serve as the Dharma master. There were over seven hundred listeners. Although he had extensively studied various scriptures, he was particularly known for his mastery of the Lotus Sutra. He lectured on the Lotus Sutra a total of two hundred and fifty-two times. He passed away in the first year of the 永元 (Yǒngyuán) era of the 齊 (Qí) Dynasty, at the age of sixty-five. (From the eighth chapter of the Biographies of Eminent Monks of the 梁 (Liáng) Dynasty and separate biographies)
傳等)。
梁揚都光宅寺釋法雲六
釋法雲。姓周氏義興陽羨人。初產在草。見雲氣滿室。因以名云。亦忽有龜。負三卷書。銘此云講毗婆尸佛所說法華義疏。今寄與云(云云)七歲出家。更名法雲。從師住莊嚴寺。十三始就受業。年登三十。建武四年夏初。于妙音寺。開法華凈名二經序。講經之妙。獨步當時。乃往幽巖。獨講斯典。豎石為人。松葉為拂。自唱自導。兼通難解。所以垂名梁代。誠績有聞。而文疏稠疊。前後繁映。依講誦有阻恒功。嘗於一寺。講散此經。忽感天華。狀如飛雪。如雲母滿空而下。延于堂內升空不墜。訖講方去。有保志神僧道超方外。罕有得其情者。與云互相敬愛。呼為大林法師。每來云所。輒停住信宿。嘗言。欲解師子吼。請法師為說。即為剖折志。便彈指贊曰。善哉微妙微妙矣。儀同陳郡袁昂云。有常供養僧。學云法華。日夜發願。望得慧解等之。忽夢有異僧曰。雲師燈明佛時。已講此經。那可卒敵也。又武帝欲祈請雨。志公曰。云能致雨。須請云公。公開講肆。至於藥草品其雨普等四方俱下感雨。又于講次。有送鐵者。夢文殊在高座講經。覺尋是雲師講肆。具如記文(出別記)。
梁滿法師七
釋僧滿。是梁代人也。稚而聰明。蔬食苦節。博通經論。而以
【現代漢語翻譯】 現代漢語譯本： 梁揚都光宅寺釋法雲六
釋法雲（釋法雲，人名）。姓周，是義興陽羨（義興陽羨，地名）人。他出生時在草堆里，人們看見雲氣充滿整個房間，因此給他取名為云。也忽然出現一隻烏龜，揹著三卷書，上面寫著『此云講毗婆尸佛（毗婆尸佛，過去七佛之一）所說的《法華經義疏》』，現在寄給云（云云）。他七歲出家，改名為法雲。跟隨師父住在莊嚴寺。十三歲開始接受學業。三十歲時，在建武四年夏天，于妙音寺開始講解《法華經》和《維摩詰經》的序言。他講經的精妙，在當時是獨一無二的。他曾前往幽靜的山巖，獨自講解這些經典。他豎起石頭作為聽眾，用松葉作為拂塵，自己唱誦，自己引導，並且精通那些難以理解的地方。因此，他的名聲傳遍梁代，他的功績也廣為人知。然而，他的文稿疏漏繁多，前後互相映襯，依據講誦會阻礙日常的功課。他曾經在一個寺廟裡，講解這部經時，忽然感受到天空中降下花朵，形狀像飛雪，像雲母一樣佈滿天空而下，延伸到殿堂內，升到空中而不墜落，直到講經結束才離去。有保志神僧（保志神僧，人名）道超方外，很少有人能夠了解他的真實想法，他和法雲互相敬愛，稱他為大林法師。每次來到法雲的住所，總是停留數日。曾經說：『想要理解師子吼（師子吼，佛教用語，比喻佛的說法具有震懾力），請法師為我解說。』法雲就為他剖析解釋，保志便彈指讚歎說：『善哉，微妙，微妙啊！』儀同陳郡袁昂（儀同陳郡袁昂，人名）說，有一個經常供養僧人的人，學習法雲講解《法華經》，日夜發願，希望能夠得到智慧和理解等等。忽然夢見一個奇異的僧人說：『雲師在燈明佛（燈明佛，過去佛名）時期，就已經講解這部經了，怎麼可能一下子就趕上他呢？』另外，武帝（武帝，皇帝名號）想要祈求下雨，志公（志公，人名，即保志神僧）說：『法雲能夠招來雨水，需要請云公。』法雲公開講經，講到《藥草喻品》時，雨水普遍降落在四方，感應而下雨。又在講經的時候，有送鐵的人，夢見文殊菩薩（文殊菩薩，佛教菩薩名）在高座上講經，醒來后尋找，發現是雲師的講經場所。具體情況記載在其他文獻中（出自《別記》）。
梁滿法師七
釋僧滿（釋僧滿，人名），是梁代的人。從小就聰明，吃素，生活節儉，廣泛通曉經書和論著，並且以...
【English Translation】 English version: Liang Yangdu Guangzhai Temple, Master Shi Fayun 6
Shi Fayun (Shi Fayun, a name), whose surname was Zhou, was a native of Yixing Yangxian (Yixing Yangxian, a place name). When he was born in the grass, people saw clouds filling the room, so he was named Yun (Cloud). Suddenly, a turtle appeared, carrying three volumes of books, inscribed with 'This is the commentary on the Lotus Sutra spoken by Vipashyi Buddha (Vipashyi Buddha, one of the past seven Buddhas), now given to Yun (Yun Yun).' He became a monk at the age of seven, changing his name to Fayun. He followed his teacher and lived in Zhuangyan Temple. At the age of thirteen, he began his studies. At the age of thirty, in the summer of the fourth year of Jianwu, he began to lecture on the prefaces of the Lotus Sutra and the Vimalakirti Sutra at Miaoyin Temple. His mastery of lecturing was unparalleled at the time. He once went to a secluded mountain rock to lecture on these scriptures alone. He erected stones as listeners, used pine needles as a whisk, chanted himself, guided himself, and was proficient in those difficult-to-understand passages. Therefore, his reputation spread throughout the Liang Dynasty, and his merits were widely known. However, his manuscripts were full of omissions and contradictions, and relying on lecturing would hinder daily practice. He once, in a temple, while lecturing on this sutra, suddenly felt flowers falling from the sky, shaped like snowflakes, like mica filling the sky and falling, extending into the hall, rising into the air without falling, until the lecture ended before leaving. There was a divine monk Baozhi (Baozhi, a name) whose Tao surpassed the mundane, and few people could understand his true thoughts. He and Fayun respected and loved each other, calling him Great Forest Dharma Master. Every time he came to Fayun's residence, he always stayed for several days. He once said, 'I want to understand the lion's roar (lion's roar, a Buddhist term, a metaphor for the Buddha's teachings having a deterrent effect), please explain it to me.' Fayun analyzed and explained it to him, and Baozhi snapped his fingers and praised, 'Excellent, wonderful, wonderful!' Yuan Ang of Chen Commandery, who held the title of Yitong (Yitong Chenjun Yuan Ang, a name), said that there was a person who often made offerings to monks, studying Fayun's lectures on the Lotus Sutra, making vows day and night, hoping to gain wisdom and understanding, etc. Suddenly, he dreamed of a strange monk saying, 'Master Yun had already lectured on this sutra during the time of Dipamkara Buddha (Dipamkara Buddha, the name of a past Buddha), how can you catch up with him all of a sudden?' In addition, Emperor Wu (Emperor Wu, the title of an emperor) wanted to pray for rain, and Zhigong (Zhigong, a name, i.e., the divine monk Baozhi) said, 'Fayun can bring rain, you need to invite Master Yun.' Fayun publicly lectured on the sutra, and when he lectured on the 'Parable of the Medicinal Herbs' chapter, rain fell universally in all directions, responding to the prayer. Also, during a lecture, there was a person who delivered iron, who dreamed of Manjushri Bodhisattva (Manjushri Bodhisattva, the name of a Buddhist Bodhisattva) lecturing on the high seat, and after waking up, he searched and found that it was Master Yun's lecture place. The specific situation is recorded in other documents (from 'Separate Records').
Liang, Dharma Master Man 7
Shi Sengman (Shi Sengman, a name) was a person of the Liang Dynasty. He was intelligent from a young age, ate vegetarian food, lived frugally, and was widely versed in scriptures and treatises, and with...
法華為志。講經一百遍。聞者渧淚伏膺。每至藥王品嘆息。生死輪轉無窮已。誰為法惜身。更于長沙郡。發願燒身以供養經。天降微雨。灰中生蓮華。三日無萎落。見聞者悲喜矣。
隋國師智者天臺國清寺釋智顗八
釋智顗。姓陳氏穎川人也。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。及誕育之夜。靈瑞非一。七歲誦普門品。余無師自通。十八出家。二十受具戒。潛大賢山。誦法華經及無量義普賢觀。二旬未淹。三部究竟。又詣光州大蘇山思禪師受業。思每嘆曰。昔在靈山同聽法華。宿緣所追。今復來矣。即示普賢行法。為說四安樂行。顗於此山。行法華三昧。始經三夕。誦藥王品。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。八萬菩薩。萬二千聲聞。共聽佛說法。故思云。非爾弗感。非我莫議。此是法華三昧前方便也(宣律師問天曰。陳國思隋國顗。神德超倫。昔在靈山。同聽法華。不審。昔誰乎。亦合佛意講經不。答云俱是遊方大士。本是古佛。思是觀音。普門一品說其利。顗是藥王。日月凈明德興世。頓舍一身。供養於法。靈山釋迦。寄在妙法。藥王一品說其修行。非但今日弘經。于久遠實佛滅后。講法華。過去千佛出世。賢劫三佛出世。同今日
【現代漢語翻譯】 現代漢語譯本： 法華經的志向啊！講經一百遍，聽聞的人感動落淚，低頭信服。每當講到《藥王品》時，就嘆息生死輪迴沒有窮盡的時候。誰能爲了佛法而捨棄自身呢？ （有位修行者）又在長沙郡，發願焚燒自身來供養經典。天空中降下細雨，灰燼中生出蓮花，三天都沒有凋謝。看見和聽見這件事的人都感到悲傷和喜悅。
隋朝國師智者天臺國清寺的釋智顗（釋智顗，隋朝時天臺宗的創始人）
釋智顗（釋智顗，隋朝時天臺宗的創始人），姓陳，是穎川人。他的母親徐氏，夢見五彩的香菸，縈繞在懷中。想要拂去時，聽到有人說：『這是宿世的因緣寄託。』等到智顗出生那晚，靈異的祥瑞不止一件。七歲時就能背誦《普門品》，其餘的（經典）沒有老師也能自己通曉。十八歲出家，二十歲受具足戒。潛心在大賢山，誦讀《法華經》以及《無量義經》、《普賢觀經》。不到二十天，就通達了這三部經典。又前往光州大蘇山拜見思禪師（慧思禪師，南北朝時期的佛教高僧，天臺宗實際創始人）為師接受教導。慧思禪師常常嘆息說：『過去在靈鷲山（釋迦牟尼佛說法之地）一同聽聞《法華經》，是宿世的因緣追趕著你，如今又來了。』於是教導他普賢行法，為他講解四安樂行。智顗在這座山中，修習法華三昧（一種禪定）。剛過了三個晚上，誦讀《藥王品》時，心中思念苦行，當讀到『是真精進』這句時，頓悟便發生了。他看見自己和思禪師處在靈鷲山的七寶凈土中，有八萬菩薩、一萬二千聲聞，一同聽佛說法。所以慧思禪師說：『不是你，不會有這樣的感應；不是我，不能議論這件事。』這是法華三昧的前方便啊！（宣律師問天神說：『陳朝的慧思禪師和隋朝的智顗法師，神異的德行超越常人，過去在靈鷲山，一同聽聞《法華經》。不知道，過去他們是誰呢？他們講經是否符合佛的本意呢？』天神回答說：『他們都是遊方的大菩薩，本來就是古佛。慧思是觀音菩薩，普門品（《觀世音菩薩普門品》）一品講述了他的利益。智顗是藥王菩薩，日月凈明德佛降世，立刻捨棄自身，供養佛法。《藥王品》一品講述了他的修行。』不僅是今天弘揚佛經，在久遠的實佛滅度后，也在講《法華經》。過去千佛出世，賢劫三佛出世，都和今天一樣。）
【English Translation】 English version: The aspiration for the Lotus Sutra! Preaching the sutra a hundred times, the listeners were moved to tears, bowing their heads in faith. Whenever the 'Medicine King' chapter was reached, they lamented that the cycle of birth and death had no end. Who would sacrifice themselves for the sake of the Dharma? (A practitioner) in Changsha Prefecture vowed to burn his body as an offering to the sutra. Fine rain fell from the sky, and lotus flowers grew from the ashes, not withering for three days. Those who saw and heard of this were filled with sorrow and joy.
The Sui Dynasty National Teacher, Zhiyi of Tiantai Guoqing Temple (Zhiyi, founder of the Tiantai school during the Sui Dynasty)
釋Zhiyi (Zhiyi, founder of the Tiantai school during the Sui Dynasty), his surname was Chen, and he was from Yingchuan. His mother, Xu, dreamed of five-colored incense smoke coiling around her womb. When she tried to brush it away, she heard someone say, 'This is the entrustment of past karmic connections.' On the night of Zhiyi's birth, there were more than one auspicious omen. At the age of seven, he could recite the 'Universal Gate Chapter' (普門品, Universal Gate Chapter of the Lotus Sutra), and he understood the rest (of the scriptures) without a teacher. At the age of eighteen, he left home, and at the age of twenty, he received the full precepts. He devoted himself to Daxie Mountain, reciting the Lotus Sutra, the Infinite Meanings Sutra (無量義經), and the Visualization of Samantabhadra Sutra (普賢觀經). In less than twenty days, he mastered these three sutras. He also went to Dasu Mountain in Guang Prefecture to study under Chan Master Si (慧思禪師, Huisi, a prominent Buddhist monk during the Northern and Southern Dynasties, and the de facto founder of the Tiantai school). Chan Master Si often sighed and said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak (靈鷲山, Grdhrakuta Mountain, where Shakyamuni Buddha preached), and past karmic connections are chasing you, and now you have come again.' So he taught him the practice of Samantabhadra, and explained the Four Peaceful Practices (四安樂行). Zhiyi practiced the Lotus Samadhi (法華三昧, a type of meditation) on this mountain. After only three nights, when reciting the 'Medicine King Chapter' (藥王品), his mind contemplated ascetic practices, and when he read the phrase 'This is true diligence,' enlightenment occurred. He saw himself and Chan Master Si in the Seven Treasure Pure Land of Vulture Peak, with eighty thousand bodhisattvas and twelve thousand sravakas, listening to the Buddha preach. Therefore, Chan Master Si said, 'If it were not for you, there would be no such response; if it were not for me, this could not be discussed.' This is the preliminary expedient of the Lotus Samadhi! (Lawyer Xuan asked the heavenly deity, 'Chan Master Huisi of the Chen Dynasty and Dharma Master Zhiyi of the Sui Dynasty, their divine virtues surpass ordinary people, and in the past, they listened to the Lotus Sutra together on Vulture Peak. I wonder, who were they in the past? Do their sutra lectures conform to the Buddha's original intention?' The heavenly deity replied, 'They are all wandering great bodhisattvas, originally ancient Buddhas. Huisi is Avalokitesvara Bodhisattva, and the Universal Gate Chapter (《觀世音菩薩普門品》) explains his benefits. Zhiyi is the Medicine King Bodhisattva, the Sun Moon Pure Bright Virtue Buddha descended into the world, immediately abandoning his body to make offerings to the Dharma. The 'Medicine King Chapter' explains his practice.' Not only is he propagating the sutras today, but he is also lecturing on the Lotus Sutra after the extinction of the distant Real Buddha. The past thousand Buddhas appeared in the world, and the three Buddhas of the Worthy Kalpa appeared in the world, just like today.)
深會佛旨)更入觀于經有疑。輒見思來。冥為披釋。又思曰。汝于陳國有緣。往必利益。思既游南嶽。顗便詣金陵。在瓦官八載。講法華經。梁陳大德。悉來請益。王侯止朝事來會。初開序品。至文殊答問之終。靈山一會。現於空中。忽然見者三五。天雨妙華。其色鮮白。三十餘葉。葉相續在空而不墮。長一尺餘。似蓮華葉。至於寶塔品。聽徒中或夢。瓦官是三變凈土。分身在於八方。或見普賢遠來相。凡蒙語默益。濟濟而不可稱記。又顗自以身血。書寫經而講。收國清寺真身堂。四鄰草木。向堂而低垂。後於石城寺彌勒像。發願而終屬滅后。灌頂夢。師在兜率內院矣(出別記)。
唐京師延興寺釋吉藏九
釋吉藏。姓安本安息人也。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。諦問其所懷。可為吉藏。因遂名也。歷世奉佛門無兩事。父后出家。名為道諒。精勤自拔。苦節少倫。乞食聽法。以為常業。諒恒將藏。聽興皇寺道朗法師講。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。弘裕多奇。至年十九。處眾覆述。精辯鋒游酬。接時彥綽有餘美。進譽揚邑有光。學眾具戒之後。聲聞轉高。陳桂陽王。欽其風
【現代漢語翻譯】 現代漢語譯本： 深諳佛法要旨的智顗（Zhiyi），更深入地觀察經典，如有疑問，常常在思慮之間，冥冥中得到開解。他又思忖道：『你與陳國有緣，前往必定能利益眾生。』智顗於是遊歷南嶽，智顗便前往金陵。在瓦官寺住了八年，講授《法華經》。梁朝和陳朝的大德高僧，都來請教。王侯將相也放下朝政前來聽講。最初開講《序品》時，直到《文殊答問品》結束，靈山法會（Lingshan Fahui）的景象顯現在空中。忽然見到的人有三五個，天空中降下美妙的鮮花，顏色鮮艷潔白，有三十多片花瓣，花瓣相連在空中而不墜落，長一尺多，像蓮花葉。到了講《寶塔品》時，聽眾中有人夢見，瓦官寺是三變凈土（Sanbian Jingtu），分身遍佈八方。有人看見普賢菩薩（Puxian Pusa）從遠方而來。凡是得到智顗教誨的人，無論言語還是沉默，都受益匪淺，人數眾多，難以計數。智顗還親自刺血書寫經典並講解。這些經典收藏在國清寺（Guoqing Si）的真身堂（Zhenshen Tang）。寺廟四周的草木，都朝著真身堂的方向低垂。後來在石城寺（Shicheng Si）的彌勒佛像（Mile Fo Xiang）前發願，最終在滅度后，灌頂（Guanding）夢見，智顗大師在兜率內院（Doushuai Neiyuan）。（出自《別記》）
唐朝京師延興寺（Yanxing Si）的釋吉藏（Shijizang）
釋吉藏，姓安，原本是安息國（Anxi Guo）人。祖輩爲了躲避仇家，遷居到南海（Nanhai）。因此就在交州（Jiaozhou）和廣州（Guangzhou）之間安家。後來又遷到金陵（Jinling）而生下了吉藏。吉藏年幼時，父親帶他去拜見真諦（Zhendi），並請求賜名。真諦問他有什麼願望，可以取名為吉藏。因此就用了這個名字。吉藏一家世代信奉佛教，沒有其他信仰。他的父親後來出家，法名道諒（Daoliang），精進勤奮，生活簡樸，很少有人能比得上。他以乞食和聽法為日常功課。道諒經常帶著吉藏，聽興皇寺（Xinghuang Si）的道朗法師（Daolang Fashi）講經。吉藏隨聽隨理解，領悟能力如同天生一般。到了七歲，就跟隨道朗出家。廣泛涉獵玄妙的佛法，每天都有新的領悟。凡是向道朗請教的問題，都能巧妙地領會其要旨。他的學識淵博，才華出衆。到了十九歲，在眾人面前複述經文，辯才無礙，應對當時的名士，顯得綽綽有餘。他的美名傳揚鄉里，為家鄉增光。學眾受戒之後，他的聲望更加高漲。陳朝的桂陽王（Guiyang Wang），欽佩他的風采。
【English Translation】 English version: Zhiyi, deeply understanding the essence of Buddhism, further contemplated the scriptures, and whenever he had doubts, he would often find answers in his thoughts, as if enlightened in the dark. He also pondered: 'You have a karmic connection with the Chen Dynasty, and going there will surely benefit sentient beings.' Thus, Zhiyi traveled to Mount Nan, and then proceeded to Jinling. He stayed at Waguan Temple for eight years, lecturing on the Lotus Sutra. Virtuous monks from the Liang and Chen dynasties all came to seek his teachings. Princes and nobles also put aside their court affairs to attend his lectures. When he first began lecturing on the 'Introduction Chapter,' until the end of the 'Questions of Manjushri Chapter,' the scene of the Vulture Peak Assembly (Lingshan Fahui) appeared in the air. Three to five people suddenly saw it, and wonderful flowers rained down from the sky, with bright white colors and more than thirty petals. The petals were connected in the air without falling, and were more than a foot long, resembling lotus leaves. When he lectured on the 'Treasure Tower Chapter,' some of the listeners dreamed that Waguan Temple was the Pure Land of Three Transformations (Sanbian Jingtu), with manifestations in all directions. Some saw Samantabhadra Bodhisattva (Puxian Pusa) coming from afar. All those who received Zhiyi's teachings, whether through words or silence, benefited greatly, and their numbers were countless. Zhiyi also personally wrote scriptures in blood and lectured on them. These scriptures are stored in the True Body Hall (Zhenshen Tang) of Guoqing Temple (Guoqing Si). The plants and trees around the temple all drooped towards the True Body Hall. Later, he made a vow before the Maitreya Buddha statue (Mile Fo Xiang) at Shicheng Temple (Shicheng Si), and after his passing, Guanding (Guanding) dreamed that Master Zhiyi was in the Inner Court of Tushita Heaven (Doushuai Neiyuan). (From 'Separate Records')
Shijizang of Yanxing Temple (Yanxing Si) in the Tang Dynasty capital
Shijizang, whose surname was An, was originally from Anxi (Anxi Guo). His ancestors moved to the South Sea (Nanhai) to escape enemies. Therefore, they settled between Jiaozhou (Jiaozhou) and Guangzhou (Guangzhou). Later, they moved to Jinling (Jinling) and Shijizang was born there. Shijizang's family had been devoted to Buddhism for generations, without any other beliefs. His father later became a monk, with the Dharma name Daoliang (Daoliang), diligent and frugal, with few who could compare to him. He made begging for food and listening to the Dharma his daily routine. Daoliang often took Shijizang with him to listen to Dharma Master Daolang (Daolang Fashi) of Xinghuang Temple (Xinghuang Si) lecture on the scriptures. Shijizang understood as he listened, with an innate ability to comprehend. At the age of seven, he followed Daolang to become a monk. He widely studied the profound Buddhist teachings, gaining new insights every day. Whenever he asked Daolang questions, he could skillfully grasp the essence. His knowledge was extensive and his talent was outstanding. At the age of nineteen, he recited the scriptures in front of the crowd, with eloquence and ease, responding to the contemporary scholars with more than enough skill. His good name spread throughout the region, bringing honor to his hometown. After the students were ordained, his reputation rose even higher. The Prince of Guiyang (Guiyang Wang) of the Chen Dynasty admired his demeanor.
采。吐納義旨遂東遊秦望。止泊嘉祥。如常敷引。禹穴成市。問道千餘。志存傳燈。法輪相繼。晚以大業初歲。寫二千部法華。更開講肆三百餘遍。並著玄疏。盛流於世。及將終日。制死不怖論。落筆而卒(出續僧傳)。
法華傳卷第二 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第三
講解感應第七之二 諷誦勝利第八之一釋灌頂一釋慧如二釋僧隆三釋窺基四釋玄朗五釋慧明六釋智因七釋志實八釋道昂九釋志遠十
唐國清寺釋灌頂一
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。父夭早亡母親鞠養。生甫三月。夜稱佛法僧名。頂仍口學。音句清辯。同共驚異。因告攝靜寺慧拯法師。聞而嘆曰。此子非凡。即以非凡為字。及年七歲。還為拯公弟子。進具奉儀。開皇十一年。晉王作鎮揚州。陪從智者。戾止邦溝。居禪眾寺。為法上將。日討幽求。俄隨智者。東旋止於臺岳。晚出稱心精舍。開講法華經。雨華其狀如蓮。如雪而降。香氣殊異。跨朗龍基。又超于云印劉。智者高足資。具記師所說玄文止觀等。凡厥山家教跡。流化世間。天竺請譯。東夏獲利。皆是灌頂法師之力也(出續高僧。及別傳講法記等)。
【現代漢語翻譯】 現代漢語譯本：采（姓名）。他帶著對吐納義理的理解，向東遊歷至秦望山。在嘉祥停留，像往常一樣宣講佛法。禹穴一帶因此形成集市，前來問道的人超過千人。他立志傳承佛法，使法輪永續相傳。晚年在大業初年，抄寫了兩千部《法華經》，又開設講堂三百餘次，並著有玄疏，在世間廣為流傳。臨終之際，寫下《死不怖論》，落筆而終（出自《續僧傳》）。
《法華傳》卷第二 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第三
講解感應第七之二 諷誦勝利第八之一 釋灌頂一 釋慧如二 釋僧隆三 釋窺基（人名，唐代高僧）四 釋玄朗五 釋慧明六 釋智因七 釋志實八 釋道昂九 釋志遠十
唐國清寺釋灌頂一
釋灌頂（人名，唐代高僧），字法雲，俗姓吳，常州義興人。他的祖先爲了躲避戰亂遷居到東甌，因此沒有返回故鄉，現在居住在臨海的章安。他的父親早逝，由母親撫養長大。出生才三個月，晚上就能唸誦佛法僧三寶的名號，灌頂也跟著學，發音清晰流暢，令眾人驚異。因此告訴攝靜寺的慧拯法師。慧拯法師聽後感嘆道：『這個孩子不是凡人。』於是就用『非凡』作為他的字。到了七歲，就做了慧拯法師的弟子，受具足戒，奉行儀軌。開皇十一年，晉王在揚州鎮守，智者大師隨從晉王，來到邦溝，住在禪眾寺，作為弘揚佛法的上將，每日探求佛法的精妙之處。不久，跟隨智者大師東行，住在臺岳。晚年住在稱心精舍，開講《法華經》，天空中降下花雨，形狀像蓮花，又像雪花一樣飄落，香氣非常特別，超過了朗法師和龍基法師，又超越了云印法師和劉法師。智者大師的高足資法師，詳細記錄了灌頂法師所說的玄文止觀等。凡是天臺宗的教義和事蹟，在世間流傳，天竺想要翻譯，東夏獲得利益，都是灌頂法師的功勞（出自《續高僧傳》以及《別傳講法記》等）。
【English Translation】 English version: Cai (name). He traveled east to Mount Qinwang with an understanding of the principles of breath control and meditation. He stayed at Jixiang, expounding the Dharma as usual. Yuxue became a market as a result, with over a thousand people coming to inquire about the Way. He was determined to transmit the Dharma, so that the Dharma wheel would continue to turn. In his later years, at the beginning of the Daye era, he transcribed two thousand copies of the 'Lotus Sutra', and opened more than three hundred lecture halls, also writing profound commentaries that were widely circulated in the world. On the day he was about to die, he wrote the 'Treatise on Not Fearing Death', and died as he finished the last stroke (from 'Continued Biographies of Eminent Monks').
The Lotus Sutra Biography, Volume 2 Taisho Tripitaka, Volume 51, No. 2068, Records of the Lotus Sutra
The Lotus Sutra Biography, Volume 3
Explanation of Responsive Experiences, Section 7.2; Victory of Recitation, Section 8.1: Explanation of Guanding 1; Explanation of Huiru 2; Explanation of Senglong 3; Explanation of Kuiji (name, eminent monk of the Tang Dynasty) 4; Explanation of Xuanlang 5; Explanation of Huiming 6; Explanation of Zhiyin 7; Explanation of Zhishi 8; Explanation of Daoang 9; Explanation of Zhiyuan 10
Shiguan Ding 1 of Guoqing Temple in the Tang Dynasty
Shiguan Ding (name, eminent monk of the Tang Dynasty), styled Fayun, his secular surname was Wu, and he was a native of Yixing in Changzhou. His ancestors moved to Dongou to avoid war, and therefore did not return to their hometown, now residing in Zhang'an in Linhai. His father died early, and he was raised by his mother. Only three months after his birth, he could recite the names of the Buddha, Dharma, and Sangha at night, and Guanding followed along, his pronunciation clear and fluent, astonishing everyone. Therefore, they told the Venerable Huizheng of Shejing Temple. Venerable Huizheng sighed upon hearing this, 'This child is no ordinary person.' So he used 'Extraordinary' as his style name. At the age of seven, he became a disciple of Venerable Zheng, received the full precepts, and observed the rituals. In the eleventh year of the Kaihuang era, Prince Jin was stationed in Yangzhou, and the Master Zhiyi accompanied Prince Jin, arriving at Banggou, residing in Chanzhong Temple, as a leading general in propagating the Dharma, seeking the subtleties of the Dharma every day. Soon after, he followed Master Zhiyi eastward, residing in Mount Tiantai. In his later years, he lived in Chenxin Hermitage, lecturing on the 'Lotus Sutra', and a rain of flowers fell from the sky, shaped like lotuses, falling like snow, with a very special fragrance, surpassing Dharma Master Lang and Dharma Master Longji, and also surpassing Dharma Master Yunyin and Dharma Master Liu. Zifa, the outstanding disciple of Master Zhiyi, recorded in detail the profound texts and meditative practices spoken by Dharma Master Guanding. All the teachings and deeds of the Tiantai school, circulating in the world, with India wanting to translate them, and the Eastern Xia (China) benefiting from them, were all due to the efforts of Dharma Master Guanding (from 'Continued Biographies of Eminent Monks' and 'Separate Biography of Lecture Records', etc.).
唐京城真寂寺釋慧如二
釋慧如者。住真寂寺。精勤苦行。坐禪入定以為務。隋大業中。坐禪之隙。修行妙法。講肆既散。定遂七日不動。眾驚異之。過七日已。慧如開目涕泣。夫流如雨。眾人驚怪問所由。如答曰。火燒腳苦痛不可堪任。即令見瘡。腳燒煙通穴。眾復問禪師。何得斯瘡。如曰。有一冥官。來投封書。自稱閻魔王使者。即披書狀云。師戒珠清高。舍信禪師三階邪說。依歸法華。開講演說。渡苦海舟楫。愿垂哀愍。即被閻羅王請。七日講法華。無數罪人。種佛道因緣。王歡喜。以黃絹三十疋。奉施於吾。講散王問。欲見先亡知識不。答欲見二人。王即遣喚一人。唯見龜來舐我足下。目中淚出而去。一人云。罪重不可喚。令就見之。使者引吾至獄門。門閉甚固。使喚守者。有人應師。忽避道莫當門立。吾始避而門開。大火從門流出。如鍛鐵迸火。即著吾腳。如拂之舉目視門。已閉竟。不得相見而去。吾還王所。具語始末。王曰。地獄如斯。非法華力。不可救濟。若欲救之。將須講讀妙法。如此之事。吾今見聞覺悟而已。眾聞者悲喜(出冥志記。然冥報記中。雖明此緣。不云講法華。當知著記所聞不同)。
釋僧隆法師三
釋隆法師者。不知何許人。以貞觀年中。從北道而出北印度。欲勸
【現代漢語翻譯】 現代漢語譯本 唐京城真寂寺釋慧如二
釋慧如，住在真寂寺，精進勤苦修行，以坐禪入定為日常功課。隋朝大業年間，在坐禪的間隙，修行妙法。講經結束后，入定長達七日不動。眾人對此感到驚異。過了七日後，慧如睜開眼睛，淚如雨下。眾人驚怪，詢問原因。慧如回答說：『火燒腳的痛苦難以忍受。』眾人立即察看，發現腳上有被燒灼的瘡口，並有煙從瘡口冒出。眾人又問禪師，為何會得此瘡。慧如說：『有一位冥官，前來投遞一封書信，自稱是閻魔王（Yama，掌管地獄的冥王）的使者。』隨即打開書信，信中寫道：『禪師戒律清凈高潔，捨棄信禪師的三階邪說，依歸《法華經》（Lotus Sutra）。開講演說，是渡過苦海的舟楫，希望您能慈悲憐憫。』於是被閻羅王（Yama，掌管地獄的冥王）邀請，用了七天時間講《法華經》。無數罪人，因此種下了佛道的因緣。閻羅王非常歡喜，用黃絹三十匹，奉獻給禪師。講經結束后，閻羅王問：『您想見見已故的親友嗎？』回答說想見兩人。閻羅王立即派人去喚一人，只見一隻烏龜前來舔我的腳下，眼中流著淚離開了。又說另一人罪孽深重，無法喚來，讓他自己來見您。使者引導我到地獄門前，門緊閉著。使者呼喚守門人，有人迴應禪師，忽然避開道路，不要擋在門前。我剛一避開，門就打開了，大火從門內涌出，如同鍛鐵時迸出的火星，立刻燒著了我的腳。我拂袖舉目看門，門已經關閉了，最終沒能相見就離開了。我回到閻羅王那裡，詳細地說了事情的經過。閻羅王說：『地獄就是這樣，如果沒有《法華經》的力量，是無法救濟的。如果想要救濟他們，就必須講讀這部妙法。』這些事情，我現在親眼所見，親耳所聞，覺悟了而已。』聽眾聽聞后，悲喜交加（出自《冥志記》。然而在《冥報記》中，雖然明確記載了這件事的緣起，卻沒有說是講《法華經》所致。應當知道，著書記錄的人所聽到的內容有所不同）。
釋僧隆法師三
釋隆法師，不知道是哪裡人。在貞觀年間，從北方道路前往北印度，想要勸說……
【English Translation】 English version Tang Dynasty, Chang'an, True Stillness Temple, Monk Huiru 2
Monk Huiru resided at True Stillness Temple. He was diligent and practiced asceticism, making seated meditation and entering samadhi his daily tasks. During the Daye era of the Sui Dynasty, in the intervals between seated meditation, he cultivated the wonderful Dharma. After the lectures concluded, he remained in samadhi for seven days without moving. The assembly was astonished by this. After seven days, Huiru opened his eyes and wept profusely. The assembly was surprised and asked the reason. Huiru replied, 'The pain of fire burning my feet is unbearable.' They immediately examined him and found sores on his feet that had been burned, with smoke emanating from the sores. The assembly then asked the meditation master how he had gotten these sores. Huiru said, 'A冥官 (ming guan, underworld official) came to deliver a letter, claiming to be an envoy of Yama (閻魔王, the King of Hell).』 He then opened the letter, which stated, 『The master's precepts are pure and noble, he has abandoned the heretical teachings of Preceptor Xin's Three Stages School, and has returned to the Lotus Sutra (法華經). He opens lectures and expounds the Dharma, serving as a boat to cross the sea of suffering. We hope you will have compassion.』 Thus, he was invited by Yama (閻羅王, the King of Hell) to lecture on the Lotus Sutra (法華經) for seven days. Countless sinners, as a result, planted the seeds of the Buddha path. The King was very pleased and offered thirty bolts of yellow silk to the master. After the lecture, the King asked, 『Would you like to see your deceased relatives and friends?』 He replied that he wished to see two people. The King immediately sent someone to summon one of them, and only a turtle came to lick my feet, with tears in its eyes, and then left. He said that the other person's sins were too heavy to be summoned, and that he should come to see you himself. The envoy led me to the gate of hell, which was tightly closed. The envoy called out to the gatekeeper, and someone responded to the master, suddenly avoiding the road and not standing in front of the gate. As soon as I stepped aside, the gate opened, and a great fire poured out from the gate, like sparks flying from forged iron, immediately burning my feet. I brushed it off and looked up at the gate, but it had already closed, and I was unable to see him and left. I returned to the King and told him the whole story. The King said, 『Hell is like this, without the power of the Lotus Sutra (法華經), it cannot be saved. If you want to save them, you must lecture and recite this wonderful Dharma.』 These things, I have now seen and heard with my own eyes and ears, and I have awakened to them.』 The listeners were filled with both sorrow and joy (From 'Records of the Underworld'). However, in 'Records of Retribution in the Underworld,' although the origin of this event is clearly recorded, it does not say that it was caused by lecturing on the Lotus Sutra (法華經). It should be known that the content heard by those who wrote the records differed.
Monk Senglong 3
Monk Long, it is not known where he was from. During the Zhenguan era, he traveled from the northern route to North India, intending to persuade...
化。更于中天。誦得梵本法華。到健陀羅國自開講。四方云而馳集。萬郡星而朝望。后遇疾而死。經三日蘇起曰。吾見炎魔天子問。道人有何功德。答吾誦得法華。自開講肆。勸化眾生。王曰。讀誦是真實。講說浮虛。隨情分別。豈勝功德。答讀誦專自講說慧施。利物是菩薩懷。豈浮虛無功德。王歡喜從座而下。長跪言。善哉善哉。汝升座將講說其義。隆即升高。唱題開義。廳中罪人。隆聲所及離苦得樂。枷鎖自解。或生人天。王言。止止。汝命未盡。還到本身。即隨歸路。得蘇當知。妙法人天要行。菩提直道。專心行專。莫懈怠。聞者流淚。生殷重心益多。凡見聞者。舍小歸大。北方僧來傳說如此焉(出求法新錄。又唐僧傳雖載隆緣。其事不委。今依廣文而已)。
唐大慈恩寺釋窺基四
釋大乘基者。遍學三藏上足資。三千門徒。七十人達者。四人上首。于中皆最。其母夢。金人手捧如意。愿宿爾胎。語已入口即有身。初生之時。紫雲如蓋覆上。九歲出家。十七交緇林。別奉三藏法師玄奘明詔。為門侍譯經論。多以基為筆受。因疏經論一百本。玉華新文盛弘東夏。法相大乘。再照沙界。寔韙基之力也。若闇夜牙齒放光。疏出經論。談游之隆徒次博陵。道俗課虛命講法華典。乃自纂新文。夕制朝談。奇瑞
【現代漢語翻譯】 現代漢語譯本：隆法師在中天（Madhya，古代印度地名）誦讀梵文版本的《法華經》，到達健陀羅國（Gandhāra，古代印度地區名）后開始講經。四面八方的人像云一樣聚集而來，各個地方的人像星星一樣前來朝拜仰望。後來因病去世，三天後復活，說：『我見到炎魔天子（Yama，佛教中的地獄之主）問我，道人有什麼功德？』我回答說：『我誦讀《法華經》，自己開壇講經，勸化眾生。』閻魔王說：『讀誦是真實的，講說卻是虛浮的，隨自己的想法分別，怎麼能算是功德呢？』我回答說：『讀誦是專心自修，講說是智慧的佈施，利益眾生是菩薩的胸懷，怎麼能說是虛浮沒有功德呢？』閻魔王歡喜地從座位上下來，長跪說：『好啊，好啊。你升座繼續講說其中的意義。』隆法師就升座，唱誦經題，開講經義。廳中的罪人，被隆法師的聲音所觸及，都離苦得樂，枷鎖自動解開，有的轉生到人間或天上。閻魔王說：『停止吧，停止吧。你的壽命還沒有盡，回到你的身體里去。』隆法師就順著原路返回，得以復活。應當知道，微妙的佛法是人天所需要的修行，是通往菩提的正直道路。專心修行，不要懈怠。』聽聞的人都流下眼淚，生起深厚的信心，更加增多。凡是見到或聽聞的人，都捨棄小乘，歸向大乘。北方的僧人是這樣傳說的（出自《求法新錄》。又《唐僧傳》雖然記載了隆法師的事蹟，但事情不詳細，現在依據《廣文》的記載）。 唐大慈恩寺釋窺基（Kuiji，唐代高僧）四 釋大乘基（Dachengji，窺基的別稱）法師，遍學三藏（Tripitaka，佛教經典的總稱），是玄奘法師的上首弟子，門徒有三千人，其中七十人通達佛法，四人是上首弟子，而窺基是這些人中最優秀的。他的母親夢見金人手捧如意，希望寄宿在她的胎中。說完就進入她的口中，於是就有了身孕。出生的時候，有紫色的雲彩像傘蓋一樣覆蓋在他身上。九歲出家，十七歲進入僧團。特別奉玄奘三藏法師的詔令，作為門下侍從翻譯經論。大多由窺基擔任筆受。因此疏解經論一百本，玉華宮的新文盛行於東夏（指中國），法相大乘（Yogācāra，佛教宗派）再次照亮沙界（指整個世界）。這確實是窺基的力量啊。就像在黑暗的夜晚牙齒放出光芒一樣。疏解出經論，談論遊歷到博陵（Boling，古代地名）一帶。當地的道士和俗人空出時間，請他講《法華經》。於是他自己撰寫新的文句，晚上撰寫，早上講解。出現了奇異的祥瑞。
【English Translation】 English version: Dharma Master Long recited the Sanskrit version of the Lotus Sutra in Madhya (an ancient Indian place name). Upon arriving in Gandhāra (an ancient Indian region), he began lecturing on the sutra. People from all directions gathered like clouds, and people from various regions came to pay homage like stars. Later, he died from illness, but revived after three days, saying, 'I saw Yama, the King of Hell (Yama, the lord of hell in Buddhism), asking me, 'What merits does this Daoist have?' I replied, 'I recite the Lotus Sutra, open my own lecture hall, and persuade sentient beings.' King Yama said, 'Recitation is real, but lecturing is superficial, based on one's own interpretations. How can that be considered merit?' I replied, 'Recitation is focused self-cultivation, lecturing is the giving of wisdom, and benefiting sentient beings is the aspiration of a Bodhisattva. How can it be said to be superficial and without merit?' King Yama joyfully descended from his seat, knelt down, and said, 'Excellent, excellent. Ascend the seat and continue to explain its meaning.' Dharma Master Long then ascended the seat, chanted the sutra title, and began to explain the meaning. The prisoners in the hall, touched by Dharma Master Long's voice, were freed from suffering and attained happiness, their shackles automatically unlocked, and some were reborn in the human or heavenly realms. King Yama said, 'Stop, stop. Your life is not yet exhausted, return to your body.' Dharma Master Long then returned along the same path and was able to revive. It should be known that the subtle Dharma is the practice needed by humans and gods, and it is the straight path to Bodhi. Practice diligently and do not be lazy.' Those who heard this shed tears and developed deep faith, which increased even more. All who saw or heard this abandoned the Small Vehicle and turned to the Great Vehicle. This is how the monks from the north transmitted the story (from A New Record of Seeking the Dharma. Also, although the Biography of Tang Monks records the deeds of Dharma Master Long, the details are not clear, so I am now relying on the records of Guangwen). Shakya Kuiji (Kuiji, a prominent monk of the Tang Dynasty) of the Great Ci'en Temple in the Tang Dynasty, 4th. Dharma Master Dachengji (Dachengji, another name for Kuiji), widely studied the Tripitaka (Tripitaka, the general term for Buddhist scriptures), was the foremost disciple of Dharma Master Xuanzang, had three thousand disciples, seventy of whom were versed in the Dharma, and four of whom were foremost disciples, and Kuiji was the most outstanding among them. His mother dreamed of a golden man holding a ruyi (a scepter symbolizing good fortune), wishing to reside in her womb. After speaking, he entered her mouth, and thus she became pregnant. At the time of his birth, purple clouds covered him like a canopy. He left home at the age of nine and entered the monastic order at the age of seventeen. He was specially ordered by Dharma Master Xuanzang of the Tripitaka to serve as an attendant and translate scriptures and treatises. Kuiji mostly served as the scribe. Therefore, he annotated one hundred scriptures and treatises, and the new texts of Yuhua Palace flourished in Dongxia (referring to China), and the Yogācāra (Yogācāra, a Buddhist school) once again illuminated the sahā world (referring to the entire world). This is indeed the power of Kuiji. Just like teeth emitting light in the dark night. He annotated scriptures and treatises, and his discussions traveled to the Boling (Boling, an ancient place name) area. The local Daoists and laypeople made time to invite him to lecture on the Lotus Sutra. So he himself composed new sentences, writing at night and explaining in the morning. Strange and auspicious signs appeared.
時時乃現。有人夢。嚴凈佛國。滿中諸佛即來語法師。是制寶塔品疏時也講終疏畢。著一偈云。
已采眾經要行理 略贊一乘真法義 行言契實施群生 愿共速成無上果
或賢士夢。基公以此偈贊一乘。既及千佛滅度。以愿上生都率天。奉事慈氏矣(新錄)。
唐左溪釋玄朗五
釋玄朗者。字慧明俗姓傅氏。北地人也。聞天臺智者止觀。一其佛法。源發龍樹。中承衡思。尋討法流。居清泰寺。法門之眉壽涼池之目足。業講佛乘。每於講肆之次。披文句默然嘆曰。觀其義趣玄契佛。尋其文勢有不次第。聖意難測。但仰信耳。因諸聽眾頻勸請曰。上根易悟。中下失旨。更垂次比。弘益巨多。朗再三籌量。專念大師。求加可否。夢神僧指驚。顗辯無礙樂說如流。顯匆記說。不悉起盡。汝于空王佛所。同聽斯典。今日靈山同爲聽眾。宿殖所資。助玄風之扇。更加添削。順徒眾情。三根俱益。弘潤巨多。因夢所感。方始條倫隨情便宜。朗公講法華。感應如斯矣(新錄)。
唐釋慧明六
釋慧明。不知何許人。亦失俗姓。風範甚閑聰慧多聞。穎悟佛乘。以為歸趣講法華。天機獨斷。相㳂說釋。一時入深山。坐石室講經。數群獼猴未到聽法。異鳥象虎臥石室前。聞法啖果經三月。后夜石室
【現代漢語翻譯】 現代漢語譯本： 時時顯現。有人做夢，夢見莊嚴清凈的佛國，充滿諸佛，前來與法師討論佛法。這是在撰寫《制寶塔品疏》的時候。講疏完畢，寫下一首偈頌： 『已采眾經要行理，略贊一乘真法義，行言契實施群生，愿共速成無上果。』 或者有賢士夢見，窺基法師用這首偈頌讚嘆一乘佛法。他發願在彌勒佛（Maitreya）滅度后，往生到兜率天（Tusita Heaven），侍奉慈氏菩薩（Maitreya）。（出自《新錄》） 唐朝左溪玄朗法師（五） 玄朗法師，字慧明，俗姓傅，是北地人。聽說天臺智者大師的《止觀》統一了佛法，其源頭出自龍樹菩薩（Nagarjuna），中間傳承自慧思禪師（Huisi）。於是尋訪探究法脈，居住在清泰寺。他是佛法界的眉壽，涼池的眼睛和足。專門講授佛乘。每次在講經的時候，翻閱《法華文句》默然嘆息道：『觀察其中的義理，玄妙地契合佛意；尋究其中的文辭，卻有不順次序的地方，聖人的意思難以揣測，只能仰信罷了。』 因此，聽眾們多次勸請說：『上等根器的人容易領悟，中下等根器的人則會迷失宗旨。如果能更加整理比對，弘揚佛法的利益將會非常巨大。』玄朗法師再三思量，專心憶念智者大師，祈求加持，以判斷是否可行。夢中出現一位神僧，指著智者大師說：『智者大師辯才無礙，樂於說法，顯明匆忙地記錄，沒有完全記錄下來。你曾在空王佛（Buddha of Empty King）那裡，一同聽聞這部經典。今天在靈山會上，一同作為聽眾。憑藉宿世所積累的資糧，幫助弘揚玄妙的佛法。』於是更加添補刪削，順應徒眾的心意，使上中下三根之人都能受益，弘揚佛法的利益將會非常巨大。因為夢中所感，才開始分條整理，隨順情理，方便理解。玄朗法師講《法華經》的感應就是這樣。（出自《新錄》） 唐朝慧明法師（六） 慧明法師，不知道是哪裡人，也遺失了俗姓。他的風度非常閒適，聰慧且博聞強記，穎悟佛乘，以此作為歸宿。他講解《法華經》，天機獨斷，互相沿襲著進行解釋。曾經獨自進入深山，坐在石室裡講經。有幾群獼猴每天都來聽法，奇異的鳥類、大象和老虎都臥在石室前，聽聞佛法，吃著果實，持續了三個月。後來，在石室的夜晚……
【English Translation】 English version: It appears at all times. Someone dreamed of a solemn and pure Buddha-land, filled with Buddhas, who came to discuss the Dharma with the Dharma master. This was during the writing of the 『Commentary on the Chapter of the Jeweled Stupa』. After finishing the commentary, he composed a verse: 『Having gathered the essential practices and principles from various sutras, I briefly praise the true meaning of the One Vehicle. Practice and words accord, benefiting all beings; may we together quickly attain the unsurpassed fruit.』 Or a virtuous person dreamed that Master Kuiji praised the One Vehicle Dharma with this verse. He vowed to be reborn in the Tusita Heaven (Tusita Heaven) after the extinction of Maitreya Buddha (Maitreya), to serve the Bodhisattva Maitreya (Maitreya). (From 『New Records』) Venerable Xuanlang of Zuoqi of the Tang Dynasty (5) Venerable Xuanlang, styled Huiming, with the lay surname Fu, was a native of the Northern Lands. He heard that the 『Śamatha-Vipassanā』 of the Tiantai Master Zhiyi unified the Buddha-dharma, its source originating from Nagarjuna (Nagarjuna), and transmitted through Master Huisi (Huisi) in the middle. Thus, he sought and investigated the lineage of the Dharma, residing in Qingtai Temple. He was the longevity of the Dharma-gate, the eyes and feet of Liangchi. He specialized in lecturing on the Buddha-vehicle. Each time during his lectures, he would peruse the 『Annotations on the Lotus Sutra』 and sigh silently, saying: 『Observing its meaning, it profoundly accords with the Buddha's intent; examining its wording, there are places that are not in order. The Sage's meaning is difficult to fathom, one can only believe in it with reverence.』 Therefore, the audience repeatedly requested, saying: 『Those of superior faculties easily understand, while those of middling and inferior faculties will lose the essence. If you could further collate and compare, the benefits of propagating the Dharma would be immense.』 Venerable Lang pondered again and again, focusing his mind on Master Zhiyi, praying for his blessing to determine whether it was feasible. In a dream, a divine monk pointed to Master Zhiyi, saying: 『Master Zhiyi has unimpeded eloquence, delights in speaking the Dharma, and Xian hastily recorded it, not recording it completely. You once heard this scripture together with the Buddha of Empty King (Buddha of Empty King). Today, at the Vulture Peak Assembly, you are together as listeners. Relying on the merits accumulated from past lives, help propagate the profound Dharma.』 Thus, he further supplemented and deleted, complying with the wishes of the disciples, so that those of superior, middling, and inferior faculties could all benefit, and the benefits of propagating the Dharma would be immense. Because of what he felt in the dream, he began to categorize and organize, according to reason and convenience. Such was the response when Venerable Lang lectured on the 『Lotus Sutra』. (From 『New Records』) Venerable Huiming of the Tang Dynasty (6) Venerable Huiming, it is not known where he was from, and his lay surname has also been lost. His demeanor was very leisurely, he was intelligent and well-versed, and he was enlightened to the Buddha-vehicle, taking this as his refuge. He lectured on the 『Lotus Sutra』, with his own unique insights, explaining it in a mutually consistent manner. Once, he entered a deep mountain alone, sitting in a stone chamber to lecture on the sutra. Several groups of macaques came to listen to the Dharma every day, and strange birds, elephants, and tigers lay in front of the stone chamber, listening to the Dharma and eating fruits, for three months. Later, in the night in the stone chamber...
上有光明。漸近窟前。是則天人。自稱。吾是獼猴群中老蔽。而盲者是也。依聞公講。命終生忉利天。吾本身死。在室東南七十餘步外。天上受樂無間絕。思師恩故聽講。故降臨此砌。愿樂聞故聞講說妙法。明曰。將如何講說。天曰。吾匆匆欲還天上。師以一部典。分八而講。明曰。所持七卷。將分七座。何必八講。天曰。法華是八年說。若八年講實久。樂開八座。擬八歲說。略可佛旨。明伏膺裁七卷經成八軸。為天開講八座。既訖歡喜。以八枚真珠。奉施慧明而說偈言。
釋迦如來避世遠 流傳妙法值遇難 雖值解義亦為難 雖解講宣最為難 若聞是法一句偈 乃至須臾聞不謗 三世業障皆消滅 自然成佛道無疑
吾今聞聽講。舍畜身生在欲界第二天。威光勝於舊生天。勝利難思不可說。說此偈已。還上本天。明具記事收石室。不知去處。石室及書記今見在焉(新錄)。
唐釋智因七
釋智因。本姓賈氏。雁門樓煩人。遠公五代苗族也。家世嬰禍早夭覆癊。為外祖所養。至年十歲出家。神性聰慧天機穎悟。從訪道餐受法華。精通奧義。講經一百五十遍。烏鴿入肆聽講。豬鹿在邊而不去。初都講一部。夢胡僧語。汝講解善。將講卷別。因乃卷別。又夢。卷別甚佳。今將品別。因
【現代漢語翻譯】 現代漢語譯本： 上面有光明。漸漸靠近石窟前。是一位天人。自稱：『我是獼猴群中最老眼瞎的。因為聽聞慧明法師講解佛法，命終后得以升到忉利天（Trayastrimsa，佛教欲界六天之一）。我死後，屍體在禪房東南七十多步遠的地方。在天上享受快樂沒有間斷。因為思念法師的恩德才來聽講。所以降臨到這臺階上。希望能夠聽聞您講說妙法。』慧明法師問：『您希望我如何講說呢？』天人說：『我很快就要返回天上了。法師您將一部經典，分成八個部分來講解。』慧明法師說：『我所持有的七卷經書，將分成七座來講解，何必要分成八個部分呢？』天人說：『《法華經》是佛陀用八年時間講說的。如果用八年時間來講解，時間確實太久了。如果開闢八個講座，計劃用八年時間講完，大概可以符合佛陀的旨意。』慧明法師於是採納了他的建議，將七卷經書分成八軸，為天人開設了八個講座。講經完畢后，天人非常歡喜，用八顆真珠供奉給慧明法師，並說了偈語： 『釋迦如來（Sakyamuni，佛教創始人）避世久遠，流傳下來的妙法難以值遇。 即使值遇了，理解其中的含義也很難，即使理解了，講說出來更是難上加難。 如果聽聞到這佛法中的一句偈語，乃至短暫的時間聽聞而不誹謗， 三世的業障都會消滅，自然能夠成就佛道，毫無疑問。』 『我現在聽聞了講經，捨棄了畜生的身體，轉生到欲界的第二天。威光勝過以前所生的天界。這種殊勝難以思議，無法用語言描述。』說完這偈語后，就返回了天界。慧明法師詳細記錄了這件事，並收藏在石室中。不知道天人去了哪裡。石室和記錄現在還在。（新錄） 唐朝釋智因七 釋智因，本姓賈氏，是雁門樓煩人。是遠公（慧遠大師）的五代後人。因為家世遭遇禍患，很小的時候就成了孤兒，被外祖父撫養長大。到十歲的時候出家。天性聰慧，天資穎悟。跟隨訪道餐學習《法華經》，精通其中的奧義。講解《法華經》一百五十遍。烏鴉和鴿子飛到寺廟裡聽講，豬和鹿也在旁邊而不離開。最初，他總是一部經一起講解。夢中一位胡僧告訴他：『你講解得很好，應該將經卷分開講解。』於是智因法師就將經卷分開講解。後來又夢到：『經卷分開講解很好，現在應該將品分開講解。』於是智因法師...
【English Translation】 English version: Above, there was light. Gradually approaching the cave entrance, it was a Deva (celestial being). He introduced himself, saying, 'I am the oldest and blind one among the monkey troop. Because I heard Venerable Huiming's Dharma talks, I was reborn in Trayastrimsa (one of the six heavens of the Desire Realm) after my life ended. After my death, my body is about seventy steps southeast of the meditation room. I enjoy uninterrupted happiness in heaven. Because I miss the teacher's kindness, I came to listen to the teachings. Therefore, I descended to this step, hoping to hear you expound the wonderful Dharma.' Dharma Master Huiming asked, 'How would you like me to explain it?' The Deva said, 'I must quickly return to heaven. Master, please divide the entire scripture into eight parts to explain.' Dharma Master Huiming said, 'I have seven scrolls of scriptures, which I will divide into seven seats to explain. Why divide them into eight parts?' The Deva said, 'The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) was taught by the Buddha over eight years. If you explain it over eight years, it will indeed take too long. If you open eight seats and plan to finish it in eight years, it may roughly accord with the Buddha's intention.' Dharma Master Huiming then adopted his suggestion, dividing the seven scrolls of scriptures into eight axes and opened eight seats for the Deva. After the lecture was completed, the Deva was very happy and offered eight pearls to Dharma Master Huiming, reciting a verse: 'Sakyamuni (the founder of Buddhism) has been away from the world for a long time, and the wonderful Dharma passed down is difficult to encounter. Even if encountered, understanding its meaning is difficult, and even if understood, explaining it is even more difficult. If one hears a single verse of this Dharma, even for a short time, and does not slander it, The karmic obstacles of the three lifetimes will be eliminated, and one will naturally achieve Buddhahood without doubt.' 'Now that I have heard the lecture, I have abandoned my animal body and been reborn in the second heaven of the Desire Realm. My majestic light surpasses that of my previous birth in heaven. This victory is inconceivable and indescribable.' After reciting this verse, he returned to his original heaven. Dharma Master Huiming recorded this event in detail and stored it in the stone chamber. It is unknown where the Deva went. The stone chamber and the records are still there. (Newly recorded) Tang Dynasty, Monk Zhiyin Seven Monk Zhiyin, whose original surname was Jia, was a native of Loufan in Yanmen. He was a fifth-generation descendant of Venerable Yuan (Master Huiyuan). Because his family suffered misfortune, he became an orphan at a young age and was raised by his maternal grandfather. He became a monk at the age of ten. He was naturally intelligent and gifted. He studied the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) with Fangdaocan and became proficient in its profound meaning. He lectured on the Lotus Sutra one hundred and fifty times. Crows and pigeons flew into the temple to listen to the lectures, and pigs and deer stayed nearby without leaving. Initially, he always explained the entire scripture together. In a dream, a foreign monk told him, 'You explain it well, you should explain the scriptures separately.' So Dharma Master Zhiyin explained the scriptures separately. Later, he dreamed again, 'It is good to explain the scriptures separately, now you should explain the chapters separately.' So Dharma Master Zhiyin...
乃品別。又夢。品別甚可。須著義疏。因乃著疏。即發誓言。我講義疏。若不乖佛旨。燒疏以為驗。聚薪置疏加火。細雨而降。火滅疏不損。見聞嘆異。馳望講肆者如市矣(新錄)。
唐釋志實八
釋志實。姓衛常山扶柳人。道安玄族也。年七歲讀書。再覽能誦不至三。遊歷名山咨道。十七出家。學業清高。厭世無常。避眾潛于山澤取草。為如意講法華經。天雨細華。驚謂魔變。止講還入眾。夢感敬法夜叉云。汝莫懈廢。此是天降華。于功德中最勝者。無過令人聽法。佛贊五十隨喜。豈于道懈怠。實勵志講經一百遍。時鄰縣有隱士。名林達眠臥。忽爾赤帽官兵驅林。林逃遁入實講堂。官馳騎到堂門外。下馬呼林雲。汝既入講肆即放之。林覺起悲喜交集。故詣實師所。具說因緣。眾人伏膺焉(新錄)。
相州釋道昂九(寒陵山寺)
僧道昂。于相州講法華經。見眾音樂從空中來告。此兜率天故下相迎。昂曰。天道生死根本。由來不願。所念西方耳。言訖見西方。妓樂旋轉來迎。信至不得久驅。言異香爐墮手。于高座上端然奄。
江南釋志遠十
釋志遠。俗姓宋氏江南人也。早喪其父。孤養于母。承順顏色。朝夕無違。天性聰利。穎悟法華。生年十八。啟母出家。從師受業。事師之
【現代漢語翻譯】 現代漢語譯本： 乃品別。又做了一個夢。品別這件事非常重要，需要撰寫義疏。因此就開始撰寫義疏，並立下誓言：『我講解義疏，如果內容不違背佛的旨意，就焚燒義疏來驗證。』於是堆積柴火，將義疏放在上面點燃。這時天降細雨，火熄滅了，義疏卻沒有損壞。見到和聽到的人都驚歎稱奇，趕來聽他講經的人像趕集一樣（新錄）。 唐釋志實八 釋志實（釋：佛教僧侶的尊稱；志實：人名），姓衛，是常山扶柳人。是道安（道安：東晉時期著名佛教高僧）的後代。七歲開始讀書，讀兩遍就能背誦，不會超過三遍。遊歷名山，請教佛道。十七歲出家。學業清高，厭惡世事無常。爲了避開人群，獨自隱居在山澤，用草做成如意，講解《法華經》。天空中下起細小的花朵，他驚恐地認為是魔的變幻。停止講經，回到人群中。夢中感應到敬法夜叉（夜叉：佛教中的一種神）說：『你不要懈怠荒廢。這（天降花朵）是天降之花，在所有功德中是最殊勝的。沒有什麼比令人聽法功德更大。佛還讚歎五十種隨喜功德，你為何要懈怠呢？』志實因此立志講解《法華經》一百遍。當時鄰縣有個隱士，名叫林達，正在睡覺。忽然有赤帽官兵驅趕林達。林達逃跑進入志實的講堂。官兵騎馬趕到講堂門外，下馬呼喊林達說：『你既然進入講堂，就放過你。』林達醒來后悲喜交加，於是前往志實法師處，詳細述說了事情的因緣。眾人都信服佩服（新錄）。 相州釋道昂九（寒陵山寺） 僧道昂（僧：佛教僧侶的尊稱；道昂：人名），在相州講解《法華經》。看見眾多的音樂從空中傳來，並告知說：『這是兜率天（兜率天：佛教中的欲界第四天，彌勒菩薩所在之處）特意下來迎接您。』道昂說：『天道是生死輪迴的根本，我向來不願往生天道，所想念的是西方極樂世界。』說完就看見西方極樂世界的伎樂旋轉而來迎接他。知道自己往生的時刻到了，不能再停留，說完異香爐從手中掉落，在高座上安詳圓寂。 江南釋志遠十 釋志遠（釋：佛教僧侶的尊稱；志遠：人名），俗姓宋，是江南人。早年喪父，由母親獨自撫養長大。承順母親的心意，早晚侍奉沒有違背。天性聰慧敏捷，對《法華經》領悟力很強。十八歲時，稟告母親要出家，跟隨老師學習佛法，侍奉老師非常恭敬。
【English Translation】 English version: Nai Pinbie. He also had a dream. Pinbie is very important and requires writing a commentary. Therefore, he began to write the commentary and made a vow: 'If my explanation of the commentary does not contradict the Buddha's teachings, I will burn the commentary as proof.' So he piled up firewood, placed the commentary on top, and lit it. At this time, a light rain fell, extinguishing the fire, but the commentary was not damaged. Those who saw and heard it were amazed and praised it, and those who came to listen to his lectures were like a market (New Records). Tang Dynasty Monk Zhishi Eight Monk Zhishi (Zhishi: a respectful title for Buddhist monks; Zhishi: a personal name), whose surname was Wei, was a native of Fuliu in Changshan. He was a descendant of Dao'an (Dao'an: a famous Buddhist monk in the Eastern Jin Dynasty). He began reading at the age of seven, and could recite after reading it twice, never more than three times. He traveled to famous mountains to seek Buddhist teachings. He became a monk at the age of seventeen. His studies were pure and lofty, and he was weary of the impermanence of the world. To avoid the crowd, he lived alone in the mountains and marshes, using grass to make a 'ruyi' (a scepter symbolizing good fortune) and lectured on the 'Lotus Sutra'. Small flowers fell from the sky, and he was frightened, thinking it was a transformation of demons. He stopped lecturing and returned to the crowd. In a dream, he sensed a Dharma-respecting Yaksha (Yaksha: a type of deity in Buddhism) saying: 'Do not be lazy and waste your time. These (flowers falling from the sky) are flowers sent from heaven, and are the most supreme among all merits. There is no greater merit than causing people to listen to the Dharma. The Buddha also praised fifty kinds of rejoicing merits, why should you be lazy?' Zhishi therefore resolved to lecture on the 'Lotus Sutra' one hundred times. At that time, there was a hermit in a neighboring county named Lin Da, who was sleeping. Suddenly, red-hatted soldiers drove Lin Da away. Lin Da fled into Zhishi's lecture hall. The soldiers rode their horses to the outside of the lecture hall, dismounted, and shouted to Lin Da: 'Since you have entered the lecture hall, we will let you go.' Lin Da woke up, filled with mixed feelings of sorrow and joy, and then went to Master Zhishi's place to explain the cause and effect of the matter in detail. Everyone was convinced and admired him (New Records). Xiangzhou Monk Dao'ang Nine (Hanling Mountain Temple) Monk Dao'ang (Monk: a respectful title for Buddhist monks; Dao'ang: a personal name), lectured on the 'Lotus Sutra' in Xiangzhou. He saw many musical instruments coming from the sky, and they announced: 'This is Tushita Heaven (Tushita Heaven: the fourth heaven in the desire realm of Buddhism, where Maitreya Bodhisattva resides) especially coming to welcome you.' Dao'ang said: 'The heavenly path is the root of birth and death, and I have never wished to be reborn in heaven. What I think of is the Western Pure Land.' After saying this, he saw the musicians of the Western Pure Land rotating and coming to welcome him. Knowing that the moment of his rebirth had arrived, he could not stay any longer. After saying this, the fragrant incense burner fell from his hand, and he passed away peacefully on the high seat. Jiangnan Monk Zhiyuan Ten Monk Zhiyuan (Monk: a respectful title for Buddhist monks; Zhiyuan: a personal name), whose secular surname was Song, was a native of Jiangnan. He lost his father early and was raised alone by his mother. He obeyed his mother's wishes and served her morning and evening without disobedience. He was naturally intelligent and quick-witted, and had a strong understanding of the 'Lotus Sutra'. At the age of eighteen, he told his mother that he wanted to become a monk, and followed his teacher to study Buddhism, serving his teacher with great respect.
禮服勞無替。業講法華經。演天臺圓頓。發願云。我所解不違佛意。將天地感動。應時雨華。動地如雷如震。勤行精進二十有年。教教不廢講肆。臨終之時。謂弟子曰。二十五聖眾來迎。往生凈土。
諷誦勝利第八之一釋慧思一釋大善二釋智越三釋智通四釋智晞五釋智璪六釋法喜七釋慧誠八釋慧勇九釋慧稠十釋緣光十一釋善義十二釋弘景十三
陳南嶽衡山釋慧思一
釋慧思。姓俗李氏。項城武津人也。兒時因夢。梵僧勸令入佛道。又夢。數僧訓以齋戒日惟一食。不受別供。時見朋類。誦法華經。情深樂重。先未曾誦。日從他借經。于空冢中。獨自看之。無人教授。日夜悲泣。冢是非人所居。恐畏非一。移托古城。鑿穴居止。晝則乞食。夜不眠寢。向經流淚。頂禮不休。其年夏多雨。雨穴濕蒸。舉身浮腫。行止不能。而匆心對經。心力彌壯。忽覺消滅平服如故。夢普賢乘六牙白象。來摩頂而去。法華一部。曾未識文。自然解了。所摩之處。自然隱起如肉髻。凡十年之中。誦法華聲不輟。復悟法華三昧大乘法門。境界明瞭位至六根凈(出傳中)。
陳國師南嶽大善二
釋大善者。思禪師門人。住南嶽般若寺。業誦法華經。三日方終一部。兼修普賢懺。七日雨天華。更入慈悲三昧。使圍鹿超
【現代漢語翻譯】 現代漢語譯本：禮服勞無替（一位僧人的名字），他以講解《法華經》為業，闡揚天臺圓頓教義。他發願說：『我所理解的沒有違背佛陀的旨意。』這感動了天地，應時降下花雨，大地也像雷鳴一樣震動。他勤奮精進修行了二十多年，講經說法從不間斷。臨終時，他告訴弟子們說：『二十五位聖眾前來迎接我，我要往生凈土了。』
諷誦勝利第八之一：釋慧思一、釋大善二、釋智越三、釋智通四、釋智晞五、釋智璪六、釋法喜七、釋慧誠八、釋慧勇九、釋慧稠十、釋緣光十一、釋善義十二、釋弘景十三。
陳南嶽衡山釋慧思一
釋慧思，俗姓李，是項城武津人。小時候，他夢見一位梵僧勸他進入佛道。又夢見幾位僧人教導他齋戒，每天只吃一餐，不接受額外的供養。當時，他看到朋友們誦讀《法華經》，內心非常喜歡和重視。他之前從未誦讀過，每天都向別人借經書，在空墳中獨自閱讀。沒有人教導他，他日夜悲傷哭泣。墳墓是鬼神居住的地方，他非常害怕。後來，他搬到古城，鑿洞居住。白天乞討食物，夜晚不睡覺，對著經書流淚，不停地頂禮膜拜。那年夏天多雨，洞穴潮濕悶熱，他全身浮腫，無法行走。但他仍然專心面對經書，心力更加強大。突然，他感覺腫脹消退，恢復如初。他夢見普賢菩薩乘坐六牙白象，來摩他的頭頂然後離去。《法華經》一部，他之前從未認識文字，現在自然理解了。被摩頂的地方，自然隆起，像肉髻一樣。在十年之中，他誦讀《法華經》的聲音從未停止。他又領悟了《法華經》三昧大乘法門，境界明瞭，達到了六根清凈的境界（出自傳記中）。
陳國師南嶽大善二
釋大善，是慧思禪師的門人，住在南嶽般若寺。他以誦讀《法華經》為業，三天誦完一部。他還修行普賢懺，七天後天降花雨。他還進入慈悲三昧，使被圍困的鹿得以逃脫。
【English Translation】 English version: Li Fu Lao Wu Ti (name of a monk) devoted himself to lecturing on the Lotus Sutra, expounding the Tiantai perfect and sudden teachings. He made a vow, saying, 'My understanding does not contradict the Buddha's intention.' This moved heaven and earth, causing flowers to rain down in response, and the earth shook like thunder. He diligently practiced for more than twenty years, never neglecting lectures and sermons. At the time of his death, he told his disciples, 'Twenty-five holy beings have come to welcome me; I am going to be reborn in the Pure Land.'
Chapter Eight on the Victory of Recitation: Shi Huisiyi, Shi Dashan'er, Shi Zhiyue'san, Shi Zhitong'si, Shi Zhixi'wu, Shi Zhizao'liu, Shi Faxi'qi, Shi Huicheng'ba, Shi Huiyong'jiu, Shi Huichou'shi, Shi Yuanguang'shiyi, Shi Shanyi'shier, Shi Hongjing'shisan.
Chen Dynasty, Nanyue Hengshan, Shi Huisiyi
Shi Huisiyi, whose lay surname was Li, was a native of Wujin in Xiangcheng. As a child, he dreamed of a Brahman monk advising him to enter the Buddhist path. He also dreamed of several monks instructing him to observe precepts, eating only one meal a day and not accepting extra offerings. At that time, he saw his friends reciting the Lotus Sutra, and his heart was filled with joy and reverence. He had never recited it before, and he borrowed the sutra from others every day to read it alone in an empty tomb. No one taught him, and he wept sadly day and night. The tomb was inhabited by non-human beings, and he was very afraid. Later, he moved to an ancient city and lived in a cave he dug. He begged for food during the day and did not sleep at night, shedding tears over the sutra and prostrating himself continuously. That summer, there was a lot of rain, and the cave was damp and hot, causing his whole body to swell, making it impossible for him to walk. But he still focused on the sutra, and his mental strength grew stronger. Suddenly, he felt the swelling subside and he recovered as before. He dreamed of Samantabhadra Bodhisattva riding a six-tusked white elephant, coming to rub the top of his head and then leaving. He had never recognized the words of the Lotus Sutra before, but now he understood it naturally. The place where he was rubbed on the head naturally rose up like a ushnisha. For ten years, the sound of his reciting the Lotus Sutra never ceased. He also realized the Lotus Sutra Samadhi Mahayana Dharma, his state of mind became clear, and he reached the state of purification of the six senses (from the biography).
Chen Dynasty National Teacher, Nanyue Dashan'er
Shi Dashan, was a disciple of Chan Master Huisiyi, and lived in the Prajna Temple in Nanyue. He devoted himself to reciting the Lotus Sutra, completing one copy in three days. He also practiced the Samantabhadra Repentance, and after seven days, flowers rained down from the sky. He also entered the Compassionate Samadhi, enabling the surrounded deer to escape.
出矣。
隋天臺山國清寺釋智越三
釋智越。姓鄭氏南陽人也。少懷離塵之志。父為求婚。方便祈止。長則勇干清美。於時樂陽殿下統御荊州。徴任甚高。非其所欲。惟以情願出家。王感彼誠素。因遂夙心。剪落已后。隨方問道。仍到金陵。便值智者。北面請業。授以禪法。便深達五門。窮通六妙。戒行清白。律儀淳粹。又請法華萬有余遍。瓶水自盈經之力也。學徒雖眾。其最居稱首。有臨海露山精舍。胡僧所造。巨有靈異。智者每臨。命越令影響之。晦跡已后。臺嶺山眾一焉。是囑二十年間。詢詢善誘。無違遺寄。便為二眾依止。四部歸崇。姿容瑰偉。德感物情。頗存汲引。每於師忌。敕設千僧官齋。越以衣缽之餘。以充大施。隋文皇帝獻后崩日。設齋咒愿。每獲百段。曾不固留。括州刺史鄭系伯。臨海鎮將楊神貴。師友義重。待遇不輕。大業十二年十一月二十三日寢疾。經旬右脅而臥。卒於國清舊房。春秋七十有四。臨終之時。山崩地動。境內道俗。咸所見聞。智者門徒極多。故敘其三數耳(續高僧傳第十七)。
私謂。是師傳末。舊本多誤。載別人傳。故今削之。附傍本傳。以示後人。
統紀第九捲雲。法彥清河張氏。陳大建七年。侍智者于天臺。授禪那之旨。寂坐林間。不居房舍。
【現代漢語翻譯】 現代漢語譯本 智越法師傳。
隋朝天臺山國清寺釋智越
釋智越，俗姓鄭，是南陽人。年少時就懷有遠離塵世的志向。父親為他求婚，他用各種方法推辭。長大后，他英勇幹練，相貌清秀俊美。當時樂陽殿下管轄荊州，徵召他擔任很高的官職，但這不是他想要的。他一心只想出家。樂陽王被他的誠心所感動，於是成全了他的夙願。剃度之後，他四處尋訪求道，後來到了金陵，拜見了智者大師，向他請教佛法，智者大師傳授他禪法。他因此深入領悟了五門禪法，精通了六妙法門。他戒行清凈，律儀純粹。他又誦讀《法華經》一萬多遍，這是瓶中之水自然盈滿的經文力量啊。智者大師的弟子雖然很多，但智越法師是最受稱讚的。臨海有座露山精舍，是胡僧建造的，非常靈異。智者大師每次來這裡，都命智越法師主持事務，代理他的影響。智者大師圓寂后，天臺山上的僧眾都以智越法師為首。智者大師臨終時囑託他二十年間，要好好引導僧眾，不要違揹他的遺願。智越法師便成為僧俗二眾的依靠，四部大眾都歸心崇敬他。他姿容瑰麗偉岸，德行感動人心，很善於引導後進。每到智者大師的忌日，朝廷都會敕令設千僧官齋，智越法師便用自己衣缽之外的錢財，來充當大的佈施。隋文帝和獻皇后駕崩之日，他設齋咒愿，每次都能獲得很多賞賜，但他從不私自留存。括州刺史鄭系伯、臨海鎮將楊神貴，與智越法師師友情誼深重，對他的待遇非常優厚。大業十二年十一月二十三日，智越法師臥病在床，十多天後右脅而臥，在國清寺舊房圓寂，享年七十四歲。臨終之時，山崩地動，境內道俗都親眼所見所聞。智者大師的門徒非常多，這裡只敘述他三件事而已（出自《續高僧傳》第十七卷）。
我私下認為，這部法師傳記的末尾，舊版本有很多錯誤，記載了別人的傳記，所以現在刪去它，附上其他版本的傳記，以示後人。
《統紀》第九卷記載：法彥，俗姓張，是清河人。陳朝大建七年，侍奉智者大師于天臺山，接受禪那的旨意，獨自靜坐在林間，不居住在房舍里。
【English Translation】 English version Biography of Zhiyue.
By Shi Zhiyue of Guoqing Temple on Mount Tiantai in the Sui Dynasty
Shi Zhiyue, whose lay surname was Zheng, was a native of Nanyang. From a young age, he harbored the aspiration to leave the mundane world. His father sought a marriage for him, but he used various means to decline. As he grew older, he became brave, capable, and possessed a refined and handsome appearance. At that time, Prince Leyang governed Jingzhou and summoned him to a high-ranking position, but this was not what he desired. He was solely focused on becoming a monk. The Prince of Leyang was moved by his sincerity and fulfilled his long-cherished wish. After tonsure, he sought the Dharma everywhere, eventually arriving in Jinling, where he met the Great Master Zhiyi and requested to study the Dharma from him. Great Master Zhiyi imparted the methods of Chan to him. Consequently, he deeply understood the Five Gates of Chan and thoroughly mastered the Six Subtle Dharma Gates. His observance of precepts was pure, and his adherence to the monastic rules was unadulterated. Furthermore, he recited the Lotus Sutra over ten thousand times; this was the power of the sutra that naturally filled the vase with water. Although Great Master Zhiyi had many disciples, Zhiyue was the most praised. In Linhai, there was the Lushan Hermitage, built by a foreign monk, which possessed great spiritual efficacy. Whenever Great Master Zhiyi visited this place, he would instruct Zhiyue to manage affairs and act as his representative. After Great Master Zhiyi passed away, the monks on Mount Tiantai all regarded Zhiyue as their leader. On his deathbed, Great Master Zhiyi entrusted him with the task of guiding the monastic community well for twenty years, without deviating from his wishes. Zhiyue became the refuge for both monastics and laypeople, and the fourfold assembly revered and respected him. His appearance was magnificent and dignified, and his virtue moved the hearts of people. He was skilled at guiding those who came after him. Every year on the anniversary of Great Master Zhiyi's death, the imperial court would order the establishment of an official monastic feast for a thousand monks, and Zhiyue would use his own possessions beyond his robes and bowl to provide generous offerings. On the days of the passing of Emperor Wen and Empress Xian of the Sui Dynasty, he established vegetarian feasts and recited mantras, each time receiving many rewards, but he never kept them for himself. Zheng Xibo, the prefect of Kuozhou, and Yang Shengui, the garrison commander of Linhai, had a deep friendship with Zhiyue as both teacher and friend, and they treated him with great respect. On the 23rd day of the eleventh month of the twelfth year of the Daye era (of the Sui Dynasty), Zhiyue fell ill and passed away after lying on his right side for more than ten days in his old room at Guoqing Temple, at the age of seventy-four. At the time of his death, mountains collapsed and the earth shook, which was witnessed and heard by both monastics and laypeople within the region. Great Master Zhiyi had a great many disciples, and here only three aspects of Zhiyue are narrated (from Further Biographies of Eminent Monks, volume 17).
I privately believe that the end of this biography of the master contains many errors in the old versions, recording the biographies of other people, so I have now deleted it and attached other versions of the biography to show to later generations.
The ninth volume of Tongji records: Fayan, whose lay surname was Zhang, was a native of Qinghe. In the seventh year of the Dajian era of the Chen Dynasty, he served Great Master Zhiyi on Mount Tiantai, received the essence of Chan, and sat quietly alone in the forest, not living in a dwelling.
常入定七日方起。智者證之曰。如汝所說。是背舍觀中第二觀相。山神數嬈試之。恬不為動。專修禪法。三十餘年常坐不臥。隋大業七年二月晦。於國清趺坐而化。
隋河東棲巖道場釋智通四
釋智通。姓程氏河東猗氏人也。生知信愨樂崇道慧。將習書計。遂欲出家。父母異而許之。十歲已從剃落修持戒行。歌詠法言。誦通法華。晝夜不輟。誦諸經中贊佛要偈三千餘章。五十許年。初無告倦。以大業七年十月二十四日。以疾而卒于山寺。春秋六十有四。初未終前數日不悆。維那鳴鐘而杵自折。議者以為。不越振矣。通聞之。命侍者稱彌陀佛法華名。迴心攝念。愿生彼西方上。至晚乃開目。正視良久。不眴狀有所睹。旁侍加香。寂然立敬炊頃方止。乃彈指云。不可思議也。有問其故云。見寶幢華蓋塔廟莊嚴。初夜又回首盻云。始見明珠。今何所在。又云。有何緣務。大然燈燭。遂奄燈令闇。須臾復云。火明何為轉盛。蓋日室今闇昧。乃合掌達旦曰。吾生凈土矣。因而氣靜山地動搖。門窗振裂群雉驚雊。非恒所聞。寺僧道慧。未曉假寐。至是驚覺出倚廊下曰。禪師若終必生凈土。何以知然。向于眠中。見西嶺上。並是樓閣殿堂。乘空而去。言畢方智通已終逝。又蓋母王氏。久懷篤信。讀誦眾經。禮懺發心。以
【現代漢語翻譯】 現代漢語譯本 他經常入定七日方才起身。有智慧的人驗證后說，『如你所說，這是背舍觀中的第二觀相。』山神多次前來擾亂試探他，他都心神安定毫不為所動，專心致志地修行禪法。三十多年來，他常坐不臥。隋朝大業七年二月末，在國清寺結跏趺坐而逝世。
隋朝河東棲巖道場的釋智通四
釋智通，姓程，是河東猗氏人。他天生聰慧誠實，喜愛崇尚佛道智慧。本來要學習書寫計算，後來想要出家。父母雖然感到詫異，但還是答應了他。十歲時就已經剃度出家，修行戒律，歌頌佛法，誦讀《法華經》，日夜不停。誦讀各經中的贊佛重要偈頌三千多章，五十年左右，從未感到厭倦。在大業七年十月二十四日，因病在山寺中去世，享年六十四歲。最初在臨終前幾天感到不適，維那敲鐘時，鐘杵自己斷裂。人們議論說，恐怕智通禪師要去世了。智通聽到后，命令侍者稱念彌陀佛和《法華經》的名號，收攝心念，發願往生西方極樂世界。到了晚上，他睜開眼睛，端正地注視了很久，眼睛不眨，好像看到了什麼。旁邊侍奉的人新增了香，他寂然站立，恭敬地站立了很久才停止。於是彈指說，『不可思議啊！』有人問他原因，他說，『我看見了寶幢、華蓋、塔廟，非常莊嚴。』初夜時，他又回頭看，說，『開始看見了明珠，現在在哪裡呢？』又說，『有什麼緣由，要點燃燈燭？』於是讓人把燈熄滅，使其昏暗。過了一會兒，他又說，『火光明亮為何反而更加旺盛？大概是日室現在昏暗不明。』於是合掌直到天亮，說，『我要往生凈土了！』說完就氣絕了，山地動搖，門窗震動開裂，群雉驚叫，不是平時能聽到的。寺僧道慧，未亮時在睡覺，這時驚醒，走到廊下倚靠著說，『禪師如果去世，必定往生凈土。』憑什麼知道呢？剛才在睡夢中，看見西嶺上，全是樓閣殿堂，乘空而去。說完，智通已經去世。還有智通的母親王氏，長久以來懷有篤厚的信仰，讀誦各種經典，禮拜懺悔，發願。
【English Translation】 English version He would often enter into Samadhi for seven days before arising. A wise man verified this, saying, 'As you say, this is the second contemplation aspect in the stages of detachment.' Mountain spirits repeatedly harassed and tested him, but he remained calm and unmoved, focusing solely on cultivating Chan practice. For over thirty years, he always sat and never lay down. In the last day of the second month of the seventh year of the Daye era of the Sui Dynasty, he passed away in the Guóqīng Temple (Guoqing Temple) while sitting in the lotus position.
Shì Zhìtōng (Shì Zhitong) of the Qīyán (Qiyan) Monastery in Hédōng (Hedong) during the Sui Dynasty, Part Four
Shì Zhìtōng (Shì Zhitong), whose surname was Chéng (Cheng), was a native of Yīshì (Yishi) in Hédōng (Hedong). He was born with innate intelligence, sincerity, and a love for venerating the wisdom of the Buddhist path. Initially, he was to study writing and accounting, but he desired to become a monk. His parents, though surprised, permitted him. By the age of ten, he had already been tonsured and ordained, practicing the precepts, chanting the Dharma, and reciting the Lotus Sūtra (Fǎ Huá Jīng) day and night without ceasing. He recited over three thousand verses praising the Buddha from various scriptures, and for about fifty years, he never grew weary. On the twenty-fourth day of the tenth month of the seventh year of the Daye era, he passed away due to illness in the mountain temple, at the age of sixty-four. Initially, a few days before his passing, he felt unwell. When the director of the monastery struck the bell, the mallet broke on its own. People speculated that Shì Zhìtōng (Shì Zhitong) was about to pass away. Upon hearing this, Shì Zhìtōng (Shì Zhitong) instructed his attendant to chant the names of Amitābha Buddha (Mí Tuó Fó) and the Lotus Sūtra (Fǎ Huá Jīng), to gather his thoughts, and to vow to be reborn in the Western Pure Land. In the evening, he opened his eyes, gazed intently for a long time without blinking, as if he saw something. The attendant added incense, and he stood silently, respectfully, for a long time before stopping. Then, he snapped his fingers and said, 'Inconceivable!' Someone asked him the reason, and he said, 'I saw jeweled banners, canopies, pagodas, and temples, all very magnificent.' In the early night, he turned his head and said, 'I initially saw a bright pearl, where is it now?' He also said, 'What is the reason for lighting the lamps and candles?' Then he had the lamps extinguished, making it dark. After a while, he said again, 'Why is the fire brighter when it is extinguished? Perhaps the solar chamber is now dark and unclear.' Then he joined his palms until dawn, saying, 'I will be reborn in the Pure Land!' After saying this, he passed away peacefully, the mountain ground shook, the doors and windows rattled and cracked, and the pheasants cried out in alarm, which was not usually heard. The temple monk Dào Huì (Dao Hui), who was dozing off before dawn, was startled awake and leaned against the corridor, saying, 'If the Chan master passes away, he will surely be reborn in the Pure Land.' How do I know this? Just now in my sleep, I saw on the western ridge, all were pavilions and halls, ascending into the sky.' After he finished speaking, Shì Zhìtōng (Shì Zhitong) had already passed away. Also, Shì Zhìtōng's (Shì Zhitong) mother, Lady Wáng (Wang), had long held deep faith, reciting various scriptures, performing repentance rituals, and making vows.
往生為務。貞觀十一年二月。臨將捨命。彌加勤至。目見床前。有赤蓮華。大如五斛甕許。又見青蓮華滿宅。阿彌陀佛觀音勢至。一時俱到。蓋與侄𦵮大興共親聞所述。而興見有佛。色形甚大。並菩薩久而自隱。斯並近事。故傳實錄(續高僧傳第十八)。
唐臺州國清寺釋智晞五
釋智晞。俗姓陳氏穎川人。先世因官流寓家于閩越。晞童稚不群。幼懷物外。見老病死。達世浮危。自省昏沉。愍諸淪溺。深加厭離。如為怨逐。誓出塵勞。訪尋勝境。伏聞智者抗志臺山。安禪佛隴。警訓迷途。為世津導。丹誠馳仰。遠泛滄波。年登二十。始獲從愿。一得奉值。即定師資。律儀具足。稟受禪決。加修寂定。誦法華如救頭燃。心馬稍調散動辭慮。受命遺旨。常居佛壟修禪道場。樂三昧者。咸共歸仰。宴坐之暇時。復指撝創造伽藍殿堂房舍。悉皆嚴整。惟經臺未構。始欲就工。有香爐峰。山巖峻險。林木秀異。然彼神祇。巨有靈驗。自古已來。無敢視其峰崖。況有登踐而採伐者。時眾議曰。今既營經臺。供養法寶。惟尚精華。豈可卒爾而已。其香爐峰檉柏木中精勝。可共取之以充供養。論評既訖。往咨于晞。具陳上事。良久答云。山神護惜。不可造次。無敢重言。各還所在。爾夜夢。人送疏云。香爐峰檉柏樹。盡皆
【現代漢語翻譯】 現代漢語譯本：一心一意致力於往生西方極樂世界。貞觀十一年二月，臨終之際，更加勤奮懇切。親眼看見床前有紅色的蓮花，大得像能裝五斛的甕一樣。又看見青色的蓮花充滿整個屋子。阿彌陀佛（Amitabha，西方極樂世界的教主）、觀音（Avalokitesvara，阿彌陀佛的左脅侍）和大勢至（Mahasthamaprapta，阿彌陀佛的右脅侍）三位聖尊，一時都降臨到場。這些都是他的侄子𦵮大興共同親耳聽聞並講述的。而大興看見有佛，顏色和形體都非常巨大，並且菩薩也顯現了一段時間后才隱去。這些都是最近發生的事情，所以記錄下來以傳達真實情況。（出自《續高僧傳》第十八卷）
唐臺州國清寺釋智晞五
釋智晞（釋：佛教出家人的姓氏，智晞是法名），俗姓陳，是穎川人。先祖因為做官而被流放到閩越一帶安家。智晞從小就與衆不同，年幼時就懷有超脫世俗的想法。看到衰老、疾病和死亡，通達世事的虛浮和危機，反省自身的昏昧沉淪，憐憫眾生的沉溺苦海，深深地厭惡和遠離世俗，就像被仇人追趕一樣，發誓要脫離塵世的勞苦。他四處尋訪名勝之地，聽說智者大師在臺山立下宏大的志願，在佛隴安靜地禪修，用警醒的教誨引導迷途的眾生，是世人的津樑和嚮導。於是他以真誠的心馳往仰慕，遠渡茫茫大海。到了二十歲，才終於實現了願望。一旦得以拜見智者大師，就確定了師徒關係。他圓滿地受持了具足戒，稟受了禪定的訣竅，更加精進地修習寂靜禪定。誦讀《法華經》就像撲滅頭上燃燒的火焰一樣急迫。他的心像奔騰的野馬一樣，稍稍調伏了散亂和妄念。他接受了智者大師的遺命，常住在佛隴的禪修道場。喜好禪定的人，都共同歸向和仰慕他。在宴坐閑暇的時候，他又指揮建造寺廟的殿堂和房舍，一切都非常莊嚴整齊。只有經臺還沒有建造，剛要開始動工。在香爐峰，山巖陡峭險峻，林木秀麗奇異。然而那裡的山神，具有巨大的靈驗。自古以來，沒有人敢正視那座山峰，更何況是攀登上去採伐樹木。當時眾人商議說：『現在既然要建造經臺，供養佛法寶藏，就應該追求最好的材料。怎麼可以草率了事呢？那香爐峰的檉柏木材質精良，可以一起砍伐下來用來供養。』商議完畢，就去請教智晞，詳細地陳述了上述的事情。智晞沉思良久，回答說：『山神護衛珍惜那些樹木，不可輕舉妄動。』眾人不敢再多說什麼，各自回到自己的地方。當天晚上，智晞夢見有人送來一份文書，上面寫著：『香爐峰的檉柏樹，都……』
【English Translation】 English version: He single-mindedly devoted himself to being reborn in the Western Pure Land. In the second month of the eleventh year of the Zhenguan era, as he approached the end of his life, he became even more diligent and earnest. He personally witnessed red lotus flowers in front of his bed, as large as five-斛 (hú, a unit of dry volume, approx. 100 liters) urns. He also saw blue lotus flowers filling the entire house. Amitabha (Amitābha, the principal Buddha in Pure Land Buddhism), Avalokitesvara (Avalokiteśvara, the Bodhisattva of Compassion, Amitabha's left attendant), and Mahasthamaprapta (Mahāsthāmaprāpta, the Bodhisattva of Power, Amitabha's right attendant) all arrived at the same time. These were all personally heard and recounted by his nephew, 𦵮 Da Xing. Da Xing saw the Buddha, whose color and form were very large, and the Bodhisattvas also manifested for a while before disappearing. These are all recent events, so they are recorded to convey the truth. (From the Continued Biographies of Eminent Monks, Volume 18)
The Monk Zhi Xi of Guoqing Temple in Taizhou, Tang Dynasty, Five
釋 Zhi Xi (Shi: Buddhist monastic surname, Zhi Xi is the Dharma name), his lay surname was Chen, and he was from Yingchuan. His ancestors were exiled due to official duties and settled in Minyue. Zhi Xi was extraordinary from childhood, harboring thoughts beyond the mundane. Seeing old age, sickness, and death, he understood the vanity and dangers of the world, reflected on his own ignorance and delusion, and pitied the suffering of all beings. He deeply loathed and distanced himself from the world, as if pursued by an enemy, vowing to escape the toils of the mundane. He sought out scenic places and heard that the Master Zhi Zhe had made a grand vow on Mount Tai and was practicing Chan meditation in Fo Long, guiding lost beings with awakening teachings, serving as a bridge and guide for the world. He yearned with sincerity and crossed the vast ocean. At the age of twenty, he finally realized his wish. Once he was able to meet Master Zhi Zhe, he established a teacher-student relationship. He fully received the precepts, received the secrets of Chan meditation, and diligently practiced silent meditation. He recited the Lotus Sutra as urgently as putting out a fire on his head. His mind, like a wild horse, was gradually tamed, and his scattered thoughts and delusions were subdued. He accepted Master Zhi Zhe's dying instructions and resided permanently in the Chan meditation center of Fo Long. Those who loved samadhi (samādhi, a state of meditative consciousness) all turned to him with reverence. During his leisure time from seated meditation, he also directed the construction of the monastery's halls and rooms, all of which were solemn and orderly. Only the Sutra platform had not yet been built, and construction was about to begin. On Incense Burner Peak, the mountain rocks were steep and dangerous, and the forests were beautiful and unusual. However, the mountain gods there were greatly efficacious. Since ancient times, no one had dared to look directly at that peak, let alone climb up to cut down trees. At that time, the people discussed, 'Now that we are building the Sutra platform to enshrine the Dharma treasures, we should seek the best materials. How can we be careless? The cypress wood on Incense Burner Peak is of excellent quality and can be cut down for offerings.' After the discussion, they went to consult Zhi Xi and explained the matter in detail. Zhi Xi pondered for a long time and replied, 'The mountain gods protect and cherish those trees, so we must not act rashly.' The people dared not say more and returned to their respective places. That night, Zhi Xi dreamed that someone sent him a document, which read: 'The cypress trees on Incense Burner Peak are all...'
舍給經臺。既感冥示。即便撝略。營辦食具。分部人工。入山採伐。侍者咨曰。昨日不許。今那取之。答曰。昨由他今由我。但取無苦。必不相誤。從旨往取無留難。先師智者陳曰。勸化百姓。從天臺渚。次訖于海際。所有江溪。並舍放生之池。永斷采捕。隋世亦爾。事並經敕。隋國既亡。後生百姓。為惡者多。競立梁滬。滿於江溪。夭傷水族。告訴無所。乃共頂禮禪師。往先師龕房。燒香咒愿。當有漁人。見僧在滬上立。意謂。墮水將船往救。僅到便無。因爾梁滬皆不得魚。互相報示。改惡從善。仍停采捕。時有弟子道亙。在房誦法華經自往喚云。今晚當有僧來。言竟仍向門下。即見一僧。純著納衣執錫持缽。形神爽俊。有異常人。從外而來。相去二十餘步。才入路東隱而不現。俄頃之間。即聞東山有銅鐘聲。大振山谷。便云。噫喚吾也。未終數日語弟子云。吾命無幾。可作香湯。洗浴適竟。山中鳥獸異色殊形。常所不見者。並皆來集房側。履地騰空。悲鳴喚呼。經日方散。十二月十七日夜。跏趺端坐。仍執如意說法。辭理深邃。既竟告弟子曰。將汝等造次相值。今當永別。會遇靡期。言已寂然無聲良久。諸弟子哭泣。便更開眼誡曰。人生有死。物始必終。世相如是。寧足可悲。今去勿爾鬧亂于吾也。又云。吾習禪
【現代漢語翻譯】 現代漢語譯本： 在舍給經臺（寺廟名），禪師感應到冥冥中的啟示，於是就開始籌備。他略微安排了一下，就開始準備食物和工具，分配人手，進入山中砍伐木材。侍者問道：『昨天您還不允許砍伐，今天為什麼又要取用呢？』禪師回答說：『昨天是由他（指之前的規定），今天是由我（指現在的決定）。只要取用沒有痛苦的木材，就不會有什麼差錯。』侍者聽從禪師的指示，前去取木材，沒有遇到任何阻礙。 先師智者（指智顗大師）曾經說過：『勸導百姓，從天臺渚（地名）開始，直到海邊，所有江河溪流，都設立為放生池，永遠禁止捕撈。』隋朝時期也是如此，這些事情都經過朝廷的敕令。隋朝滅亡后，後來的百姓，作惡的人很多，競相設立攔河漁具，佈滿江河溪流，使水族生物夭折受傷，申訴無門。於是他們一起頂禮禪師，前往先師的龕房，燒香祈禱，希望得到幫助。當時有個漁民，看見僧人在漁具上站立，以為他落水了，就劃船前去營救，但船剛到那裡，僧人就不見了。因此，所有的攔河漁具都捕不到魚。漁民們互相告知，改惡從善，停止了捕撈。 當時有個弟子名叫道亙，在房間里誦讀《法華經》，禪師親自去叫他，說：『今晚將有僧人來。』說完就走向門下，隨即看見一個僧人，全身穿著衲衣，手持錫杖和缽，形貌精神清爽俊逸，與常人不同，從外面走來。相距二十多步時，剛走到路東就隱身不見了。一會兒之後，就聽到東山傳來銅鐘的聲音，響徹山谷。禪師便說：『噫，這是在呼喚我啊。』還沒說完幾句話，禪師對弟子說：『我的壽命不多了，可以準備香湯，為我沐浴。』剛沐浴完畢，山中的鳥獸，各種奇異的形狀和顏色，平時不常見的，都聚集到禪師的房側，在地上跳躍，在空中飛騰，悲鳴呼喚，經過一天才散去。十二月十七日夜裡，禪師跏趺端坐，仍然手持如意說法，言辭道理深刻精妙。說完后，禪師告訴弟子們說：『將你們匆忙地相遇，現在將要永遠分別了，相會沒有期限了。』說完就寂然無聲，過了很久。弟子們哭泣起來，禪師又睜開眼睛告誡說：『人生有死，事物開始必定有終結，世間的現象就是這樣，有什麼值得悲傷的呢？我離開后，不要在這裡吵鬧。』又說：『我習慣禪定……』
【English Translation】 English version: At the Shegei Sutra Platform (name of a temple), the Chan master sensed a revelation in the dark, and thus began preparations. He made some brief arrangements, and then began preparing food and tools, allocating manpower, and entering the mountains to cut timber. An attendant asked: 'Yesterday you did not allow cutting, why are you taking it today?' The Chan master replied: 'Yesterday was by him (referring to the previous rule), today is by me (referring to the current decision). As long as we take wood without causing suffering, there will be no mistake.' The attendant followed the Chan master's instructions and went to fetch the timber, encountering no obstacles. The former master, Zhi Zhe (referring to Great Master Zhiyi), once said: 'Admonish the people, starting from Tiantai Zhu (place name), all the way to the seaside, all rivers and streams should be established as release ponds, and fishing should be permanently prohibited.' This was also the case during the Sui Dynasty, and these matters were decreed by the imperial court. After the Sui Dynasty fell, many of the later people did evil, competing to set up river barriers, filling the rivers and streams, causing aquatic creatures to die young and be injured, with no way to appeal. So they all prostrated to the Chan master, went to the former master's shrine, burned incense and prayed, hoping for help. At that time, a fisherman saw a monk standing on the fishing gear, thinking he had fallen into the water, so he rowed a boat to rescue him, but as soon as the boat arrived, the monk disappeared. Therefore, all the river barriers could not catch fish. The fishermen told each other, reformed and did good, and stopped fishing. At that time, there was a disciple named Dao Geng, who was reciting the Lotus Sutra in the room. The Chan master personally went to call him, saying: 'A monk will come tonight.' After speaking, he walked towards the door, and immediately saw a monk, wearing a kasaya, holding a staff and bowl, with a refreshing and handsome appearance, different from ordinary people, walking from outside. About twenty steps away, he disappeared as soon as he reached the east side of the road. After a while, the sound of a bronze bell came from the east mountain, resounding through the valley. The Chan master then said: 'Alas, it is calling me.' Before he finished speaking a few words, the Chan master said to his disciple: 'My life is short, you can prepare fragrant water to bathe me.' As soon as the bathing was finished, the birds and beasts in the mountains, all kinds of strange shapes and colors, which are usually not seen, gathered at the side of the Chan master's room, jumping on the ground, flying in the air, crying and calling, and dispersed after a day. On the night of December 17th, the Chan master sat in full lotus posture, still holding a ruyi scepter and expounding the Dharma, the words and principles were profound and subtle. After speaking, the Chan master told his disciples: 'Having met you in haste, now we will be separated forever, and there is no time to meet again.' After speaking, he was silent for a long time. The disciples began to cry, and the Chan master opened his eyes again and warned: 'Life has death, and things must end, the phenomena of the world are like this, what is there to be sad about? After I leave, do not make noise here.' He also said: 'I am accustomed to meditation...'
誦經已來。至於今日四十九年。背不著床。吾不負信施。不負香火。汝等欲得將吾相見。可自勤策行道。力不負人。弟子因即咨啟。未審和上當生何所。答云。如吾見夢。報左兜率。宮殿青色。居天西北。見智者大師。左右有諸天人。皆坐寶座。唯一座獨空。吾問所以。答云。灌頂卻後六年。當來升此說法。十八日朝。語諸弟子。汝等並早須齋。吾命須臾。爾曰。村人登山參疾。食竟辭還。又曰。既苦遠來。更停少時。待貧道前去。其人不解。苦辭不住。當爾之時。皎日麗天全無雲翳。謂參人曰。既已不住可疾去。雨尋落。去者小時驟雨如瀉。春秋七十有二。以貞觀元年十二月十八日午時。結跏安坐。端直儼然氣息。綿微如入禪定。因而不返。時虛空中。有絃管聲。合衆皆聞。良久乃息。經停數日。方入石龕。顏色敷悅手足柔軟。不異生平。所定龕墳。在先師智者龕前二百餘步。
唐天臺山國清寺釋智璪六
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。受法華經之歲。言無虛發。行不慚人。親里鄉鄰。深加敬愛。年登十七。二親俱逝。慘服才釋。便染病疾。頻經歲月。醫藥無效。仍于靜夜。策杖曳疾。出到中庭。向月而臥。至心專念月光菩薩。
【現代漢語翻譯】 現代漢語譯本：自從我開始誦經以來，直到今天已經四十九年了，我睡覺都不躺在床上。我沒有辜負施主的供養，沒有辜負香火。你們如果想見到我，就應該努力精進修行，不要辜負他人。弟子們於是請教說：『不知道和尚您將往生何處？』回答說：『我夢見自己將往生兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）的內院，宮殿是青色的，位於天的西北方。我看見智者大師（Zhiyi，天臺宗的實際創始人），左右有諸天人，都坐在寶座上，只有一個座位空著。我問他們原因，他們回答說：『灌頂（Guanding，智者大師的弟子）在六年之後，將會來到這裡升座說法。』十八日早上，他對弟子們說：『你們都要早點準備齋飯，我的壽命快要結束了。』當時有村民登山來拜訪他，吃完齋飯後告辭離開。他又說：『既然你們辛苦遠道而來，不如多停留一會兒，等貧道先走一步。』那些人不明白他的意思，堅持要走。就在那時，明亮的太陽照耀天空，沒有一絲雲彩。他對來訪的人說：『既然你們一定要走，那就快點去吧。』他們離開后不久，就下起了傾盆大雨。他享年七十二歲，在貞觀元年十二月十八日午時，結跏趺坐，端正安詳，氣息綿長而微弱，好像進入了禪定，就這樣圓寂了。當時，虛空中傳來了絃樂的聲音，所有人都聽到了，過了很久才停止。停放了幾天後，才放入石龕中。他的臉色紅潤光澤，手腳柔軟，和生前一樣。他所安葬的龕墓，就在先師智者大師的龕前二百多步的地方。 唐天臺山國清寺的釋智璪（Zhi Zhao，唐代僧人）六 釋智璪，俗姓張，是清河（Qinghe，地名）人。晉朝（Jin Dynasty）南遷時，居住在臨海（Linhai，地名）。他的祖父張元秀（Zhang Yuanxiu）是梁朝（Liang Dynasty）的倉部侍郎，擔任臨海內史。他的父親張文懷（Zhang Wenhua）是陳朝（Chen Dynasty）的中兵將軍。智璪受持《法華經》（Lotus Sutra）之後，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。剛脫下喪服，他就生病了，經過很多年月，醫藥無效。於是他在安靜的夜晚，拄著枴杖，拖著病體，走到中庭，朝著月亮躺下，至誠專念月光菩薩（Candraprabha Bodhisattva）。
【English Translation】 English version: Since I began reciting the scriptures, it has been forty-nine years to this day. I have not slept lying down on a bed. I have not failed the donors' offerings, nor have I failed the incense offerings. If you wish to see me, you should diligently strive in your practice and not fail others. The disciples then inquired, 'We do not know where the Venerable One will be reborn?' He replied, 'In my dream, I saw that I would be reborn in the inner court of Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm, where Maitreya Bodhisattva resides), the palace is blue, located in the northwest of the heaven. I saw Master Zhiyi (Zhiyi, the de facto founder of the Tiantai school), with devas on his left and right, all seated on jeweled thrones, with only one seat empty. I asked them the reason, and they replied, 'Guanding (Guanding, Zhiyi's disciple) will come here in six years to ascend this seat and expound the Dharma.' On the morning of the eighteenth, he said to his disciples, 'You must all prepare a vegetarian meal early, my life is coming to an end.' At that time, villagers climbed the mountain to visit him, and after eating the vegetarian meal, they bid farewell and left. He then said, 'Since you have come from afar with such difficulty, why not stay a little longer and wait for this poor monk to depart first?' The people did not understand his meaning and insisted on leaving. At that time, the bright sun shone in the sky without a trace of clouds. He said to the visitors, 'Since you must leave, then go quickly.' Soon after they left, a torrential rain began to fall. He lived to the age of seventy-two, and on the eighteenth day of the twelfth month of the first year of the Zhenguan era, at noon, he sat in full lotus posture, upright and serene, his breath long and faint, as if he had entered samadhi, and thus passed away. At that time, the sound of stringed instruments came from the empty sky, which everyone heard, and it stopped after a long time. After being kept for several days, he was placed in a stone niche. His complexion was radiant and his hands and feet were soft, just as he was in life. The niche where he was buried was located two hundred paces in front of the niche of his former teacher, Master Zhiyi. Zhi Zhao (Zhi Zhao, a monk of the Tang Dynasty) of Guoqing Temple on Mount Tiantai in the Tang Dynasty, six. Zhi Zhao, whose secular surname was Zhang, was a native of Qinghe (Qinghe, a place name). During the southward migration of the Jin Dynasty (Jin Dynasty), he resided in Linhai (Linhai, a place name). His grandfather, Zhang Yuanxiu (Zhang Yuanxiu), was a vice minister of the Ministry of Granaries in the Liang Dynasty (Liang Dynasty) and served as the prefect of Linhai. His father, Zhang Wenhua (Zhang Wenhua), was a general of the Central Army in the Chen Dynasty. After Zhi Zhao received and upheld the Lotus Sutra (Lotus Sutra), his words were never false and his actions were never shameful, and his relatives and neighbors deeply respected and loved him. At the age of seventeen, both of his parents passed away. Just after taking off his mourning clothes, he fell ill, and after many years, medicine was ineffective. So in the quiet night, he leaned on his staff, dragged his sick body, went out to the middle courtyard, lay down facing the moon, and single-mindedly recited the name of Candraprabha Bodhisattva (Candraprabha Bodhisattva).
惟愿大悲濟我沈。痾。如是繫念。遂經旬朔。于中夜間。夢見一人。形色非常。從東方來謂璪曰。我今故來。為汝治病。即以口就璪身。次第吸𡂡。三夜如此。因爾稍痊深知三寶是我依救。遂求離俗。便投安靜寺慧憑法師。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。乃遣行法華懺悔並誦經第二七日初夜懺訖。還就禪床。始欲宴坐。乃見九頭龍從地涌出。上升虛空。明旦咨白曰。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迎屈智者。來於鎮所。璪隨師受請。同赴會稽山。九旬坐訖。仍即辭王。住寶林山寺。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。其寺內先有大德慧成禪師。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。其人子矣。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。執杖防護。璪謂防人曰。命由業也。豈是防護之所加乎。愿諸仁者。將領還城啟王云爾。防人去後第二日夜。鬼入堂內。捶壁打柱
【現代漢語翻譯】 現代漢語譯本：只願大悲（Mahakaruna）救濟我這沉重的疾病。像這樣一心專注，經過了數週。在半夜裡，夢見一個人，形貌非常奇特，從東方來對璪（Zao）說：『我今天特意來，為你治療疾病。』隨即用口靠近璪的身體，依次吸吮。三個夜晚都是這樣。因此稍微痊癒，深深知道三寶（Triratna）是我所依靠的救助。於是請求出家，便投奔安靜寺的慧憑法師（Huiping Fashi），作為弟子。遠遠聽說智者（Zhiyi）的規範行爲超群，是世間的良師益友，便乘船順著豐水，直接前往臺山。謙卑地接受教誨。於是開始修行《法華經》（Lotus Sutra）懺悔，並誦經。第二個七日的初夜，懺悔完畢，回到禪床，剛要打坐，就看見九頭龍從地裡涌出，上升到空中。第二天早晨稟告說：『這表明九道眾生聽聞《法華經》，將來破除無明之地，進入法性空性。』又說陳至德四年，永陽王伯智（Yongyang Wang Bozhi）在仙都做地方官，迎接智者來到鎮所。璪跟隨師父接受邀請，一同前往會稽山。九旬坐禪完畢，隨即向永陽王辭別，住在寶林山寺，修行法華三昧（Lotus Samadhi）。第一天的初夜，好像有人來，搖動門扉。璪就問他：『你是何人？夜裡來搖門。』那人就大聲回答說：『我來看燈罷了。』多次經過這樣的問答。寺內先前有大德慧成禪師（Huicheng Chanshi），夜裡完全聽到了這些。對弟子說：『那堂內向來有大惡鬼，現在聽到這聲音，必定是鬼來取人了。』天將要亮的時候，慧成禪師敲門呼喚璪，璪還沒來得及迴應，慧成就繞著堂唱道：『苦啊苦啊，這個人完了。』璪就打開門問他什麼意思。慧成禪師回答說：『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。』慧成禪師把這件事告訴了永陽王，永陽王派了幾十個人，拿著棍棒防護。璪對防衛的人說：『命運由業力決定，難道是防護所能增加的嗎？希望各位，帶領他們回到城裡稟告永陽王。』防衛的人離開后，第二天的夜裡，鬼進入堂內，捶打墻壁和柱子。
【English Translation】 English version: I only wish that the Great Compassionate One (Mahakaruna) would relieve me of this heavy illness. Focusing my mind in this way, several weeks passed. In the middle of the night, I dreamed of a person with an extraordinary appearance, who came from the east and said to Zao: 'I have come here specifically today to cure your illness.' Then, he approached Zao's body with his mouth and sucked in sequence. This happened for three nights. As a result, I recovered slightly and deeply realized that the Three Jewels (Triratna) are the refuge I rely on for salvation. Therefore, I requested to leave the secular life and went to Venerable Huiping of Anjing Temple to become his disciple. Having heard from afar that Zhiyi's conduct was outstanding and that he was a good guide for the world, I sailed along the Feng River directly to Mount Tiantai. Humbly receiving his teachings, I began to practice the Lotus Sutra repentance and recite the scriptures. On the first night of the second week, after completing the repentance, I returned to the meditation bed and was about to sit in meditation when I saw a nine-headed dragon emerge from the ground and ascend into the sky. The next morning, I reported this, saying: 'This signifies that sentient beings in the nine realms, upon hearing the Lotus Sutra, will break through the ground of ignorance in the future and enter the emptiness of Dharma-nature.' Furthermore, in the fourth year of the Zhizhi era of the Chen dynasty, Prince Boyi of Yongyang, serving as a local official in Xiandu, welcomed Zhiyi to the town. Zao followed his master to accept the invitation and went to Mount Kuaiji together. After completing the ninety-day meditation, he bid farewell to the prince and stayed at Baolin Temple to practice the Lotus Samadhi. On the first night of the first day, it seemed as if someone came and shook the door. Zao asked him: 'Who are you? Why are you shaking the door at night?' The person replied loudly: 'I am just here to look at the lamp.' This question and answer was repeated several times. Venerable Huicheng, a senior monk in the temple, heard all of this during the night. He said to his disciples: 'There has always been a great evil ghost in that hall. Hearing this sound now, it must be a ghost coming to take someone's life.' As dawn was approaching, Venerable Huicheng knocked on the door and called out to Zao. Before Zao could respond, Huicheng circled the hall, chanting: 'Alas, alas, this person is doomed.' Zao then opened the door and asked what he meant. Venerable Huicheng replied: 'You are still here? I thought you had already been killed by the ghost last night, so I sighed.' Venerable Huicheng reported this matter to the prince, who sent dozens of people with sticks to guard the area. Zao said to the guards: 'Destiny is determined by karma, how can protection increase it? I hope that all of you will lead them back to the city and report to the prince.' After the guards left, on the night of the second day, the ghost entered the hall, pounding on the walls and pillars.
。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。璪又因事出往會稽。路由剡縣孝行村乞食。主人誤煮毒椹設。璪食竟進趣前途。主人於後啖此余殘。並皆吐痢。若死等苦。鄰人見之。即持藥追璪十里。方及見璪快行無恙。問曰。何故見尋具陳上事。便笑答曰。貧道無他。可棄藥反縱。不須見逐驗之。道力所薰。毒不能傷也。又璪還山。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酥等。又為寺造四周土墻。又為智者設一千僧齋。度一百人出家。施寺物一千段嚫齋僧人絹一匹。七年又往涿郡。參勞謝遠來。施寺物五百段。遣五十人執杖防援還山。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。
唐雍州津樑寺釋法喜七
釋法喜。俗姓李襄陽人也。七歲出家。顥禪師為其保傅。顥道素溫贍有聞。同侶后住禪定。將終前夕所居房壁。自然外崩。顥曰。依報已乖。吾將即世。於是端坐閉目。如有所緣。奄然而卒。初不覺也。自喜恭格。奉侍積經載紀。而顥專修定業。略于言誨。便以觀量知人。審喜機度。事逾先習。不肅而成。鉆仰景行。惟
德是輔。荊州青溪山寺四十餘僧。喜為沙彌親所供奉。晝則炊煮薪蒸。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。雖學諸經部類。而偏以法華為宗。常假食息中間兼誦一卷。余則專以禪業繫念在前。才有惛心。便又溫故。仁壽年內。文帝敕召。追入京師。住禪定寺。供禮隆異儉行為先。接撫同倫謙虛成德。爰有佛牙舍利。帝里所珍敬。檠以寶臺。處之上室瑰寶溢目。非德不弘。大眾以喜行解潛通幽微屢降。便以道場。相委任其監護。喜遂綱維供養。日夕承仰。又以顥師去世。意欲冥被靈爽。愿誦千遍法華。因即不處舊房。但用巡繞寺塔。行坐二儀。誓窮本願。數滿八百。情厲晨霄。繫心不散。覺轉休健。同寺僧者。見白牛駕以寶車入喜房內。追而觀之了無蹤緒。方知幽通之感。有遂教門而早[茍*茍]。自守營衛在初。諸有疾苦。無論客舊。皆周給贍問。親為將療。至於屎尿膿吐。皆就而味之。然則患疾之苦。世所同輕。而喜都無污賤。情倍欣懌。以為常業也(已上三緣續高僧傳第十九)。
陳宣帝師江陵慧誠八
釋慧誠。思禪師門人。修法華禪誦經。得一切眾生語言三昧。持立江中。履水如地矣。
唐南云峰慧勇九
釋慧勇。師事大善禪師。一生棲
【現代漢語翻譯】 現代漢語譯本 德是輔（一位僧人的名字）。荊州青溪山寺的四十多位僧人，喜歡讓沙彌（佛教術語，指未成年出家男子）親近並供養。白天他們負責炊煮和準備食物，晚上就誦讀學習經典。因為住在山裡沒有燈燭，就燃燒木柴來照明。每天晚上給自己定下功課，背誦通透一紙經文。像這樣日積月累，對於經文的理解越來越通透順利。雖然學習各種經書，但特別以《法華經》（Saddharma Puṇḍarīka Sūtra）為根本。常常在吃飯休息的間隙誦讀一卷。其餘時間則專注于禪修，將意念集中在禪定上。稍微感到昏沉，就又複習以前學過的經文。仁壽年間，隋文帝下令召見德是輔，追到京城，住在禪定寺。朝廷對他的供養和禮遇非常隆重，但他仍然以節儉為先。他以謙虛的態度對待同道，成就了自己的德行。當時京城裡珍藏著佛牙舍利（Buddha's tooth relic），用寶臺供奉在上室，各種珍寶琳瑯滿目。如果不是有德之人，是無法弘揚佛法的。大眾認為他喜好修行，理解通透，能夠感應到幽微之處，所以多次降臨祥瑞。於是大家將道場委託給他，讓他負責監護。德是輔於是負責道場的各項事務，日夜敬奉。又因為顥師（一位僧人的名字）去世，他希望能在冥冥之中幫助顥師的靈魂，發願誦讀一千遍《法華經》。因此他不再住在原來的房間，而是繞著寺塔行走或坐禪，發誓要完成這個願望。當誦讀的次數達到八百遍時，他的精神更加振奮，心無雜念。他感到身體越來越健康。寺里的僧人看到一頭白牛拉著寶車進入德是輔的房間，追過去看卻什麼也沒有發現。這才知道他已經達到了幽通的境界。他能夠遵循佛教的教義，並且很早就開始約束自己，守護自己的行為。對於所有生病的人，無論是寺里的僧人還是來訪的客人，他都周到地照顧和慰問，親自為他們治療。甚至對於他們的屎尿膿血，他都親自品嚐。一般人認為患病是很痛苦的事情，而且會覺得污穢，但德是輔卻一點也不覺得污穢，反而感到非常高興，認為這是他應該做的（以上三個事例出自《續高僧傳》第十九卷）。 陳宣帝的老師江陵慧誠（一位僧人的名字） 釋慧誠（一位僧人的名字），是思禪師（一位禪師的名字）的弟子。他修習《法華經》的禪定和誦讀，獲得了能理解一切眾生語言的三昧（Samadhi，佛教術語，指一種高度集中的精神狀態）。他站在江中，在水上行走就像在陸地上一樣。 唐朝南云峰慧勇（一位僧人的名字） 釋慧勇（一位僧人的名字），師從大善禪師（一位禪師的名字）。他一生居住在山林中。
【English Translation】 English version De Shi Fu (name of a monk) was an assistant. The forty-odd monks of Qingxi Mountain Temple in Jingzhou liked to have the Shami (Buddhist term, referring to a young novice monk) close to them and make offerings. During the day, they were responsible for cooking and preparing food, and at night they recited and studied the scriptures. Because they lived in the mountains without candles, they burned firewood for light. Every evening, they set themselves a task to recite a paper of scriptures thoroughly. Over time, their understanding of the scriptures became more and more thorough and smooth. Although they studied various scriptures, they especially regarded the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) as the foundation. They often recited a volume during meals and breaks. The rest of the time was devoted to meditation, focusing their minds on Samadhi (Buddhist term, referring to a state of deep concentration). If they felt a little drowsy, they would review the scriptures they had learned before. During the Renshou period, Emperor Wen of Sui ordered De Shi Fu to be summoned to the capital and live in Chan Ding Temple. The court's offerings and etiquette to him were very grand, but he still prioritized frugality. He treated his fellow practitioners with humility and achieved his own virtue. At that time, the Buddha's tooth relic was treasured in the capital, and it was enshrined in the upper chamber with a precious platform, with various treasures dazzling the eyes. If it were not for a virtuous person, it would be impossible to promote Buddhism. The public believed that he liked to practice, understood thoroughly, and could sense the subtle, so auspicious signs descended many times. Therefore, everyone entrusted the Taoist temple to him and asked him to be responsible for guarding it. De Shi Fu was then responsible for the various affairs of the Taoist temple, serving day and night. Also, because Master Hao (name of a monk) passed away, he hoped to help Master Hao's soul in the dark, and vowed to recite the 'Lotus Sutra' a thousand times. Therefore, he no longer lived in the original room, but walked or meditated around the temple pagoda, vowing to fulfill this wish. When the number of recitations reached eight hundred times, his spirit became more invigorated and his mind was free from distractions. He felt that his body was getting healthier. The monks in the temple saw a white ox pulling a treasure cart into De Shi Fu's room, but when they chased after it, they found nothing. Only then did they realize that he had reached the realm of You Tong. He was able to follow the teachings of Buddhism and had restrained himself and guarded his behavior early on. For all the sick people, whether they were monks in the temple or visiting guests, he took care of them and comforted them thoughtfully, and personally treated them. Even for their excrement, urine, pus, and blood, he personally tasted them. Ordinary people think that being sick is very painful and that it is dirty, but De Shi Fu did not feel dirty at all, but was very happy and thought it was what he should do (the above three examples are from Volume 19 of 'Continued Biographies of Eminent Monks'). Hui Cheng (name of a monk) of Jiangling, the teacher of Emperor Xuan of Chen Shi Hui Cheng (name of a monk) was a disciple of Chan Master Si (name of a Chan master). He practiced the Samadhi (Buddhist term, referring to a state of deep concentration) of the 'Lotus Sutra' and chanting, and obtained the Samadhi of understanding the languages of all beings. He stood in the river and walked on the water as if on land. Hui Yong (name of a monk) of Nanyun Peak in the Tang Dynasty Shi Hui Yong (name of a monk) studied under Chan Master Da Shan (name of a Chan master). He lived in the mountains all his life.
息山林。六十餘載。誦持法華經。入火光三昧。
隋國師南嶽慧稠十
釋慧稠。是顗禪師門人。誦華嚴經六十卷。誦法華經萬遍感山神為添香散華矣。
隋新羅緣光十一
釋緣光。是智者門人。誦法華經為業。感天帝下迎龍宮請講。滅后舌色如紅蓮華而已。
唐終南山悟真寺善義十二
釋善禪師者。慧超門人。誦法華經萬遍。余瓶水常滿睹金臺聞天樂。合掌立而終矣。
唐富陽玉泉寺弘景十三
釋弘景。是道素門人。誦法華經。普賢乘象而來授句逗。天童潛來侍。具如本傳說。
法華經傳記卷第三 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第四
諷誦勝利第八之二釋曇邃一竺法純二釋僧生三釋法宗四釋道囧五釋慧慶六釋普明七釋法莊八釋慧果九釋慧進十釋弘明十一釋慧豫十二釋超辯十三釋法慧十四釋僧侯十五釋志湛十六五侯僧十七僧法常十八并州舌十九釋慧超二十釋慧顯二十一釋善慧二十二釋慧達二十三釋法誠二十四釋慧銓二十五曇無竭二十六釋法緒二十七釋僧翼二十八釋智聰二十九釋智嶷三十
晉阿陰白馬寺釋曇邃一
釋曇邃。未詳何許人。少出家止阿陰白馬寺。蔬食布衣。誦法華經。常一日一遍。
【現代漢語翻譯】 現代漢語譯本 息影山林，度過六十餘年，誦讀受持《法華經》，最終進入火光三昧（一種禪定狀態）。
隋朝國師南嶽慧稠（Hui Chou of Nan Yue）十
釋慧稠（Shi Hui Chou），是智顗（Zhi Yi）禪師的門人，誦讀《華嚴經》六十卷，誦讀《法華經》一萬遍，感得山神為他添香散花。
隋朝新羅緣光（Yuan Guang of Silla）十一
釋緣光（Shi Yuan Guang），是智者（Zhi Zhe）的門人，以誦讀《法華經》為日常功課，感得天帝下凡迎接，龍宮請他講經，圓寂后舌頭的顏色如同紅蓮花。
唐朝終南山悟真寺善義（Shan Yi of Wuzhen Temple in Zhongnan Mountain）十二
釋善禪師（Shi Shan Chanshi），是慧超（Hui Chao）的門人，誦讀《法華經》一萬遍，他瓶中的水常常滿溢，能看到金臺，聽到天樂，合掌站立而終。
唐朝富陽玉泉寺弘景（Hong Jing of Yuquan Temple in Fuyang）十三
釋弘景（Shi Hong Jing），是道素（Dao Su）的門人，誦讀《法華經》，普賢菩薩（Samantabhadra）乘象而來，為他講授經文的句讀，天童（a celestial child）暗中前來侍奉，具體情況如本傳所說。
《法華經傳記》卷第三 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第四
諷誦勝利第八之二：釋曇邃（Shi Tan Sui）一、竺法純（Zhu Fa Chun）二、釋僧生（Shi Seng Sheng）三、釋法宗（Shi Fa Zong）四、釋道囧（Shi Dao Jiong）五、釋慧慶（Shi Hui Qing）六、釋普明（Shi Pu Ming）七、釋法莊（Shi Fa Zhuang）八、釋慧果（Shi Hui Guo）九、釋慧進（Shi Hui Jin）十、釋弘明（Shi Hong Ming）十一、釋慧豫（Shi Hui Yu）十二、釋超辯（Shi Chao Bian）十三、釋法慧（Shi Fa Hui）十四、釋僧侯（Shi Seng Hou）十五、釋志湛（Shi Zhi Zhan）十六、五侯僧（Wu Hou Seng）十七、僧法常（Seng Fa Chang）十八、并州舌（Bing Zhou She）十九、釋慧超（Shi Hui Chao）二十、釋慧顯（Shi Hui Xian）二十一、釋善慧（Shi Shan Hui）二十二、釋慧達（Shi Hui Da）二十三、釋法誠（Shi Fa Cheng）二十四、釋慧銓（Shi Hui Quan）二十五、曇無竭（Tan Wu Jie）二十六、釋法緒（Shi Fa Xu）二十七、釋僧翼（Shi Seng Yi）二十八、釋智聰（Shi Zhi Cong）二十九、釋智嶷（Shi Zhi Yi）三十
晉朝阿陰白馬寺釋曇邃（Shi Tan Sui of Bai Ma Temple in A Yin）一
釋曇邃（Shi Tan Sui），不清楚是哪裡人，年少出家，住在阿陰白馬寺，吃素食，穿布衣，誦讀《法華經》，常常一天一遍。
【English Translation】 English version He dwelled in the mountains and forests for over sixty years, reciting and upholding the 'Lotus Sutra', and ultimately entered the Fire Light Samadhi (a state of meditative absorption).
National Preceptor Hui Chou of Nan Yue (Hui Chou of Nan Yue) of the Sui Dynasty Ten
Shi Hui Chou (Shi Hui Chou) was a disciple of Chan Master Zhi Yi (Zhi Yi). He recited sixty volumes of the 'Avatamsaka Sutra' and ten thousand recitations of the 'Lotus Sutra', which moved the mountain gods to add incense and scatter flowers for him.
Yuan Guang of Silla (Yuan Guang of Silla) of the Sui Dynasty Eleven
Shi Yuan Guang (Shi Yuan Guang) was a disciple of Zhi Zhe (Zhi Zhe). He made reciting the 'Lotus Sutra' his daily practice, which moved the Heavenly Emperor to descend and welcome him, and the Dragon Palace invited him to lecture on the sutra. After his passing, his tongue was the color of a red lotus flower.
Shan Yi of Wuzhen Temple in Zhongnan Mountain (Shan Yi of Wuzhen Temple in Zhongnan Mountain) of the Tang Dynasty Twelve
Chan Master Shi Shan (Shi Shan Chanshi) was a disciple of Hui Chao (Hui Chao). He recited the 'Lotus Sutra' ten thousand times. The water in his bottle was always full, he could see the golden platform, and hear heavenly music. He passed away standing with his palms together.
Hong Jing of Yuquan Temple in Fuyang (Hong Jing of Yuquan Temple in Fuyang) of the Tang Dynasty Thirteen
Shi Hong Jing (Shi Hong Jing) was a disciple of Dao Su (Dao Su). He recited the 'Lotus Sutra'. Samantabhadra Bodhisattva (Samantabhadra) came riding on an elephant and taught him the pauses and punctuation of the sutra. A celestial child (a celestial child) secretly came to serve him. The details are as described in his biography.
'The Biography of the Lotus Sutra', Volume Three Taisho Tripitaka Volume 51, No. 2068, 'The Biography of the Lotus Sutra'
'The Biography of the Lotus Sutra', Volume Four
Eighth of the Victory of Recitation, Part Two: Shi Tan Sui (Shi Tan Sui) 1, Zhu Fa Chun (Zhu Fa Chun) 2, Shi Seng Sheng (Shi Seng Sheng) 3, Shi Fa Zong (Shi Fa Zong) 4, Shi Dao Jiong (Shi Dao Jiong) 5, Shi Hui Qing (Shi Hui Qing) 6, Shi Pu Ming (Shi Pu Ming) 7, Shi Fa Zhuang (Shi Fa Zhuang) 8, Shi Hui Guo (Shi Hui Guo) 9, Shi Hui Jin (Shi Hui Jin) 10, Shi Hong Ming (Shi Hong Ming) 11, Shi Hui Yu (Shi Hui Yu) 12, Shi Chao Bian (Shi Chao Bian) 13, Shi Fa Hui (Shi Fa Hui) 14, Shi Seng Hou (Shi Seng Hou) 15, Shi Zhi Zhan (Shi Zhi Zhan) 16, Wu Hou Seng (Wu Hou Seng) 17, Seng Fa Chang (Seng Fa Chang) 18, Bing Zhou She (Bing Zhou She) 19, Shi Hui Chao (Shi Hui Chao) 20, Shi Hui Xian (Shi Hui Xian) 21, Shi Shan Hui (Shi Shan Hui) 22, Shi Hui Da (Shi Hui Da) 23, Shi Fa Cheng (Shi Fa Cheng) 24, Shi Hui Quan (Shi Hui Quan) 25, Tan Wu Jie (Tan Wu Jie) 26, Shi Fa Xu (Shi Fa Xu) 27, Shi Seng Yi (Shi Seng Yi) 28, Shi Zhi Cong (Shi Zhi Cong) 29, Shi Zhi Yi (Shi Zhi Yi) 30
Shi Tan Sui (Shi Tan Sui of Bai Ma Temple in A Yin) of Bai Ma Temple in A Yin of the Jin Dynasty 1
Shi Tan Sui (Shi Tan Sui), it is not clear where he was from. He left home at a young age and stayed at Bai Ma Temple in A Yin. He ate vegetarian food and wore cloth clothes. He recited the 'Lotus Sutra', often once a day.
又精達經旨。亦為人解說。嘗于夜中。忽聞扣戶云。欲請法師九旬說法。邃不許。固請。乃赴之。而猶是眠中比覺已。身在白馬塢神祠中。並一弟子。自爾日日密往。余無知者。后寺僧經祠前過。見有兩高座。邃在北弟子在南。如有諷誦講說聲。又聞有奇香之氣。於是道俗共傳。咸云神異。至夏竟。神施以白馬一匹白羊五頭絹九十匹。咒愿畢於是各絕。邃后不知所終(高僧傳第十二云。誦正法華以同本故。靈異並同既勘其文焉)。
晉山陰顯義寺竺法純二(異名惠昂)
竺法純。不詳何許人。少出家。止山陰顯義寺苦行。有德善誦法華觀音品古維摩經。晉元興中。為寺上蘭渚買故屋。暮還於湖中。遇暴風而船小。純唯一心憑觀世音。口誦普門品不輟。俄見一大流船。乘之獲免。至岸訪船無主。須臾不見。道俗咸嘆神感。后不知所終矣。
晉蜀三賢寺釋僧生三
釋僧生。姓袁蜀郡陴人也。少出家。以苦行致稱。成都宋豐等。請為三賢寺主。晝夜誦法華經。兼習禪定。于山中誦法華經。有虎來蹲其前。誦經竟乃去。后每至諷詠。輒見左右。有四人為侍衛。年雖衰老。而翹勤彌厲。后微疾。便語侍者云。天童子來迎云。汝依誦經力。當生兜率。期既至吾將去矣。死後可為燒身。若燒身處。生青色華
【現代漢語翻譯】 現代漢語譯本： 又精通佛經的旨意，也為人講解佛法。曾經在夜裡，忽然聽到有人敲門說，想要請法師講經九十天。竺法邃不答應，那人堅持請求，於是竺法邃就去了。然而還是在睡夢中才醒來，發現自己身在白馬塢（Baima Wu，地名）神祠中， साथ में एक शिष्य। 從此以後每天都秘密前往，其他人都不知道。後來寺里的僧人經過神祠前，看見有兩張高座，竺法邃在北邊，弟子在南邊，好像有諷誦講說的聲音，又聞到有奇異的香氣。於是僧人和俗人都互相傳揚，都說是神異。到夏天結束，神供奉白馬一匹、白羊五頭、絹九十匹。咒愿完畢，於是各自消失。竺法邃後來不知道在哪裡去世。（《高僧傳》第十二卷說，誦讀《正法華經》因為版本相同，所以靈異也相同，已經考證過他的文章了）。
晉朝山陰顯義寺的竺法純（Zhufa Chun，人名），又名惠昂（Hui Ang，人名）
竺法純，不知道是哪裡人。年少時出家，住在山陰顯義寺苦修。有德行，善於誦讀《法華經》、《觀音品》、《古維摩經》。晉朝元興年間，為寺院在上蘭渚（Shang Lanzhu，地名）購買舊房子。傍晚返回時在湖中，遇到暴風，船很小。竺法純一心依靠觀世音（Guanshiyin，菩薩名），口中不停地誦讀《普門品》。不久看見一艘大船，乘坐它得以脫險。到達岸邊尋找船的主人，沒有找到。一會兒就不見了。僧人和俗人都感嘆是神靈感應。後來不知道在哪裡去世了。
晉朝蜀地三賢寺的釋僧生（Shi Sengsheng，人名）
釋僧生，姓袁，是蜀郡陴（Pi，地名）人。年少時出家，以苦行而聞名。成都的宋豐（Song Feng，人名）等人，請他做三賢寺的住持。晝夜誦讀《法華經》，兼修習禪定。在山中誦讀《法華經》時，有老虎來蹲在他的面前，誦經完畢才離開。後來每當諷誦經文時，總是看見左右有四個人作為侍衛。年齡雖然衰老，但是精進更加勤奮。後來稍微生病，就告訴侍者說，天童子（Tiantongzi）來迎接，說：『你依靠誦經的力量，應當往生兜率天（Tushita Heaven，欲界天之一）。』約定的日期到了，我就要去了。死後可以為我火化，如果火化的地方，生出青色的花。
【English Translation】 English version: Furthermore, he was proficient in the meaning of the scriptures and also explained them to others. Once, in the middle of the night, he suddenly heard someone knocking on the door, saying that they wanted to invite the Dharma master to preach for ninety days. Zhu Fa Sui (竺法邃, name of a monk) did not agree, but the person insisted. So, Zhu Fa Sui went. However, he only awoke as if from a dream to find himself in the shrine of Baima Wu (白馬塢, place name), along with a disciple. From then on, he secretly went there every day, unknown to others. Later, a monk from the temple passed by the shrine and saw two high seats, with Zhu Fa Sui in the north and his disciple in the south, as if there were sounds of chanting and preaching. He also smelled a strange fragrance. Thereupon, monks and laypeople alike spread the word, all saying it was miraculous. At the end of summer, the deity offered a white horse, five white sheep, and ninety bolts of silk. After the blessings were completed, they each disappeared. Zhu Fa Sui's final whereabouts are unknown. (The twelfth volume of the 'Biographies of Eminent Monks' says that because he recited the 'Saddharma Puṇḍarīka Sūtra' (正法華經) with the same version, the miracles were also the same, and his writings have been examined).
Zhu Fa Chun (竺法純, name of a monk) of Xianyi Temple (顯義寺) in Shanyin (山陰, place name) of the Jin Dynasty, also known as Hui Ang (惠昂, another name).
Zhu Fa Chun, it is not known where he was from. He became a monk at a young age and lived an ascetic life in Xianyi Temple in Shanyin. He was virtuous and skilled at reciting the 'Lotus Sutra' (法華經), the 'Avalokiteśvara Chapter' (觀音品), and the 'Ancient Vimalakīrti Sūtra' (古維摩經). During the Yuanxing era (元興) of the Jin Dynasty, he bought an old house in Shang Lanzhu (上蘭渚, place name) for the temple. Returning in the evening on the lake, he encountered a storm, and the boat was small. Zhu Fa Chun single-mindedly relied on Avalokiteśvara (觀世音, Bodhisattva name), reciting the 'Universal Gate Chapter' (普門品) without ceasing. Soon, he saw a large flowing boat, boarded it, and escaped danger. Upon reaching the shore, he searched for the owner of the boat but could not find them. After a while, it disappeared. Monks and laypeople alike marveled at the divine response. His final whereabouts are unknown.
Shi Sengsheng (釋僧生, name of a monk) of Sanxian Temple (三賢寺) in Shu (蜀, ancient state name) during the Jin Dynasty.
Shi Sengsheng, whose surname was Yuan (袁), was from Pi (陴, place name) in Shujun (蜀郡). He became a monk at a young age and was known for his ascetic practices. Song Feng (宋豐, name of a person) and others from Chengdu (成都, place name) invited him to be the abbot of Sanxian Temple. He recited the 'Lotus Sutra' day and night and also practiced meditation. While reciting the 'Lotus Sutra' in the mountains, a tiger came and squatted in front of him, leaving after the recitation was finished. Later, whenever he chanted the scriptures, he always saw four people on his left and right as guards. Although he was old, his diligence became even more fervent. Later, he became slightly ill and told his attendants that a Tiantongzi (天童子, celestial youth) had come to greet him, saying, 'By the power of your recitation of the scriptures, you should be reborn in Tushita Heaven (兜率天, one of the heavens in the Desire Realm).' When the appointed time arrives, I will depart. After my death, you can cremate my body, and if blue flowers grow at the cremation site...
以為驗。弟子依遺命為燒其人。實如所言。眾人流淚。異之而已。
宋剡法華臺釋法宗四
釋法宗臨海人。少好遊獵。嘗于剡遇射孕鹿母墮胎。鹿母銜箭。猶就地舐子。宗乃悔悟。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。蔬苦六時以悔先罪。誦法華維摩。常升臺諷詠。響聞四遠。士庶稟其歸戒者三千餘人。遂開拓所住。以為精舍。因誦為目。號曰法華臺也。中時有異光明。暗夜如晝。人皆異之。宗后不測所終。臺寺現在。若有疾病者。止宿于中祈念即愈矣。
宋京師南澗寺釋道冏五
釋道囧姓馬扶風人。初出家為道懿弟子。懿病。嘗遣囧等四人。至河南霍山采鐘乳。入穴數里。跨木渡水。三人溺死。炬火又亡。囧判無濟理。囧素誦法華。唯憑誠此業。又存念觀音。有頃見一光如螢火。追之不及。遂得出穴。於是進修禪業。節行彌新。頻作數過普賢齋。並有瑞應。或見梵僧入坐。或見騎馬人至。並未及暄涼。倏忽不見。后與同學四人。南遊上京。觀矚風化。夜乘冰度河。中道冰破。三人沒死。囧又歸誠觀音誦法華。乃覺腳下如有一物自𢼨。復見赤光在前。乘光至岸達都。止南澗寺。常以船舟為業。嘗中夜誦經已入禪。忽見四人御車至房。呼令上乘。囧欻不
【現代漢語翻譯】 現代漢語譯本： 以此來驗證。弟子按照他的遺命火化了那個人，果然如他所說。眾人都流下了眼淚，對此感到驚異。
宋剡縣法華臺釋法宗四
釋法宗是臨海人。年輕時喜歡遊獵。曾經在剡縣遇到射中懷孕的鹿，鹿母因此墮胎。鹿母口銜著箭，仍然在地上舔舐幼鹿。法宗因此悔悟，知道貪生愛子，是有意識的生物共同的本性。於是毀壞弓箭，出家修行。常常靠乞食自給，遵守一日一餐的戒律，以粗茶淡飯和六時精進修行來懺悔過去的罪過。誦讀《法華經》、《維摩經》，常常登上高臺吟誦，聲音傳到很遠的地方。士人和百姓歸依他、接受他所傳授的戒律的有三千多人。於是開墾他所居住的地方，作為精舍。因為誦讀《法華經》的緣故，所以命名為法華臺。期間常常有奇異的光明出現，在黑暗的夜晚如同白晝一樣。人們都對此感到驚異。法宗後來不知所終。法華臺寺現在還在。如果有人生病，在那裡住宿祈禱，病就會痊癒。
宋京師南澗寺釋道冏五
釋道冏（Shi Daojiong）姓馬，是扶風人。最初出家，是道懿（Dao Yi）的弟子。道懿生病時，曾經派遣道冏等四人，到河南霍山采鐘乳石。進入洞穴數里，跨過木頭，趟過水，三人溺水而死。火把又熄滅了。道冏判斷沒有辦法了。道冏平時誦讀《法華經》，唯獨憑藉這份誠心。又存念觀音（Guanyin）。過了一會兒，看見一點光亮像螢火蟲一樣。追趕卻追不上，於是得以走出洞穴。於是更加精進地修習禪定，品行更加高尚。多次舉辦普賢齋（Puxian Zhai），並且有吉祥的徵兆。有時看見梵僧進來坐下，有時看見騎馬的人到來，還沒來得及問候，就忽然不見了。後來與四位同學，南遊上京，觀賞風俗教化。夜晚乘著冰面渡河，走到河中央冰面破裂，三人淹死。道冏又歸心觀音，誦讀《法華經》，於是感覺腳下好像有一件東西在托著自己，又看見紅光在前面，乘著紅光到達岸邊，到達都城，住在南澗寺。常常以船為生。曾經在半夜誦經完畢進入禪定，忽然看見四個人駕著車來到房間，呼喚他上車。道冏忽然不
【English Translation】 English version: This was to verify it. The disciple cremated that person according to his will, and it was indeed as he said. Everyone shed tears and marveled at it.
Shi Fazong of Fahua Terrace, Yan County, Song Dynasty 4
Shi Fazong (釋法宗) was a native of Linhai. In his youth, he enjoyed hunting. Once, in Yan County, he encountered a pregnant deer that was shot, causing it to miscarry. The doe, with the arrow in its mouth, was still licking its fawn on the ground. Fazong then repented, realizing 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, diligently pursuing the path. He often sustained himself by begging for alms, adhering to the practice of one meal a day, and enduring coarse vegetarian food and six periods of diligent practice to repent for his past sins. He recited the Lotus Sutra (Fahua Jing) and the Vimalakirti Sutra (Weimo Jing), often ascending a platform to chant, his voice resounding far and wide. More than three thousand scholars and commoners took refuge in him and received the precepts he taught. He then developed the place where he lived into a retreat. Because of his recitation of the Lotus Sutra, it was named Fahua Terrace. During that time, there were often strange lights, making dark nights as bright as day. People were amazed by this. Fazong's final fate is unknown. The Fahua Terrace temple still exists today. If someone is ill and stays there to pray, they will be healed.
Shi Daojiong of Nanjian Temple, Capital of Song Dynasty 5
Shi Daojiong (釋道冏), whose surname was Ma, was a native of Fufeng. He initially became a monk as a disciple of Dao Yi (道懿). When Dao Yi was ill, he once sent Daojiong and three others to Mount Huo in Henan to collect stalactites. They entered a cave for several miles, crossing wooden bridges and wading through water. Three of them drowned. The torch also went out. Daojiong judged that there was no hope. Daojiong usually recited the Lotus Sutra, relying solely on this sincerity. He also kept in mind Guanyin (觀音). After a while, he saw a light like a firefly. He chased it but could not catch up, and thus was able to get out of the cave. Thereupon, he further cultivated Chan practice, and his conduct became even more virtuous. He frequently performed the Universal Worthy Repentance Ceremony (Puxian Zhai) several times, and there were auspicious signs. Sometimes he saw a Brahman monk come in and sit down, sometimes he saw a horseman arrive, but before he could even greet them, they suddenly disappeared. Later, with four fellow students, he traveled south to the capital to observe the customs and teachings. One night, they crossed the river on ice. In the middle of the river, the ice broke, and three of them drowned. Daojiong again turned to Guanyin with sincerity, reciting the Lotus Sutra. Then he felt as if something was supporting him under his feet, and he saw a red light in front of him. Riding the light, he reached the shore and arrived at the capital, staying at Nanjian Temple. He often made a living by boating. Once, in the middle of the night, after finishing reciting the scriptures and entering meditation, he suddenly saw four people driving a carriage to his room, calling him to get on the carriage. Daojiong suddenly not
自覺。已見身在郡。后沈橋間。見一人在路坐胡牀。侍者數百人。見囧驚起曰。坐禪人耳。彼人因謂左右曰。向上令知處而已。何忽勞屈法師。於是禮拜執別。令人送囧。還寺扣門。良久方開。入寺見房並閉。眾咸莫測其然。宋元嘉二十年。臨川康王義慶。攜往廣。陵終於彼矣。
宋廬山釋慧慶六
釋慧慶。廣陵人也。少出家。止廬山寺。學通經律。清潔有戒行。誦法華十地等。每夜吟諷。常聞闇中有彈指讚歎之聲曰。汝諷誦法華。我等深生喜。決定成佛道。唯愿誦不止。嘗于小雷遇風波。船將覆沒。慶唯誦法華經不輟。覺船在浪中如有人牽之。倏忽至岸。於是篤厲彌勤。宋元嘉末卒。春秋六十有二。異香滿室。微細音樂。聞于空中。人皆謂誦經福力得凈土迎而已。
宋臨淄釋普明七
釋普明。姓張。臨淄人。少出家。稟性清純。蔬食布衣。以懺誦為業。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。有卿人王道真。妻病請明來咒。明入門婦便悶絕。俄見一物如貍。身長數尺許。從狗竇出。因此而愈。明嘗行水傍祠。巫覡自云。神見之皆奔走。八十有五卒。
宋京師道場寺釋法莊八
【現代漢語翻譯】 現代漢語譯本：自覺（法號）。（僧人）已（經）看到自己身在郡（地）。後來在沈橋（地名）一帶，（自覺）看見一個人坐在路邊的胡牀上，有幾百個侍者。（自覺）看見（那個人），（那個人）吃驚地站起來說：『（你）是坐禪的人啊！』那個人於是對身邊的人說：『（他）向上（修行）是爲了明白（真理）所在之處罷了，為什麼忽然勞煩屈尊法師（您）？』於是（那個人）禮拜（自覺），拉著（自覺）的手告別，派人送（自覺）回去。（自覺）回到寺廟敲門，過了很久才開門。進入寺廟，看見房間都關閉著，大家都不知道是怎麼回事。宋元嘉二十年，臨川康王劉義慶，帶著（自覺）前往廣陵，（自覺）在那裡去世。
現代漢語譯本：釋慧慶（法號慧慶），是廣陵人。年少時出家，住在廬山寺。學通經律，清凈有戒行。誦讀《法華經》、《十地經》等。每晚吟誦，常常聽見黑暗中有彈指讚歎的聲音說：『你諷誦《法華經》，我們深深感到歡喜，（你）決定能夠成就佛道，只希望（你）誦讀不要停止。』（慧慶）曾經在小雷（湖名）遇到風浪，船將要翻覆，慧慶只是不停地誦讀《法華經》，感覺船在浪中好像有人牽引著它，一下子就到了岸邊。於是（慧慶）更加努力勤奮。宋元嘉末年去世，享年六十二歲。奇異的香味充滿房間，細微的音樂，在空中迴響。人們都說（慧慶）是誦經的福力，得到凈土的迎接罷了。
現代漢語譯本：釋普明（法號普明），姓張，是臨淄人。年少時出家，天性清純，吃素食，穿布衣，以懺悔誦經為事業。誦讀《法華經》、《維摩經》這兩種經書，在諷誦的時候，有專門的衣服和座位，從來不弄髒混雜。每當誦讀到《勸發品》時，總是看見普賢（菩薩名）乘著象站在他的面前。誦讀《維摩經》，也聽見空中有音樂聲。又擅長神咒，被（他）所救治的人都痊癒了。有個叫王道真的官員，他的妻子生病，請普明來念咒。普明進入門后，（王道真的）妻子就昏迷過去，一會兒看見一個像貍貓一樣的東西，身長幾尺，從狗洞里跑了出去，因此（王道真的妻子）就好了。普明曾經走在水邊的祠廟旁，巫師自稱，神看見（普明）都跑開了。八十五歲時去世。
【English Translation】 English version: Zijue (Diligence Awareness, Dharma name). (The monk) had already seen himself in the Jun (region). Later, around Shen Bridge (place name), (Zijue) saw a person sitting on a Hu bed (a type of folding chair) by the road, with several hundred attendants. (Zijue), seeing (that person), (that person) startled and said: 『(You) are a person who practices meditation!』 That person then said to those around him: 『(He) is striving upwards to understand the place where (truth) lies, why suddenly trouble and condescend the Dharma Master (you)?』 Thereupon (that person) bowed to (Zijue), held (Zijue)'s hand in farewell, and sent people to escort (Zijue) back. (Zijue) returned to the temple and knocked on the door, and it was a long time before it opened. Entering the temple, (Zijue) saw that the rooms were all closed, and everyone did not know what was happening. In the twentieth year of the Song Yuanjia era, Liu Yiqing, the Prince Kang of Linchuan, took (Zijue) to Guangling, where (Zijue) passed away.
English version: Shi Huiqing (Dharma Master Huiqing, Dharma name Huiqing), was a native of Guangling. He became a monk at a young age and resided at Lushan Temple. He was learned in the sutras and vinaya, pure and disciplined in his conduct. He recited the Lotus Sutra, Ten Stages Sutra, etc. Every night he chanted, and he often heard the sound of finger-snapping in the darkness, praising him, saying: 『You chant the Lotus Sutra, and we deeply rejoice. (You) are destined to achieve Buddhahood, we only hope that (you) will not stop chanting.』 (Huiqing) once encountered a storm on Little Lei (lake name), and the boat was about to capsize. Huiqing only recited the Lotus Sutra without ceasing, and felt as if someone was pulling the boat in the waves, and suddenly it reached the shore. Thereupon (Huiqing) became even more diligent and assiduous. He passed away at the end of the Song Yuanjia era, at the age of sixty-two. A strange fragrance filled the room, and subtle music resounded in the air. People all said that (Huiqing) was being welcomed to the Pure Land due to the merit of reciting the sutras.
English version: Shi Puming (Dharma Master Puming, Dharma name Puming), surname Zhang, was a native of Linzi. He became a monk at a young age, and was pure in nature, eating vegetarian food and wearing cloth clothes, making repentance and sutra recitation his profession. He recited the two sutras, the Lotus Sutra and the Vimalakirti Sutra, and when reciting them, he had special clothes and a special seat, and never defiled or mixed them up. Whenever he recited the Encouragement of Universal Virtue Chapter, he always saw Samantabhadra (name of a Bodhisattva) riding an elephant standing before him. When reciting the Vimalakirti Sutra, he also heard music in the air. He was also skilled in divine mantras, and all those he saved were healed. There was an official named Wang Daozhen, whose wife was ill, and he invited Puming to chant mantras. As soon as Puming entered the door, (Wang Daozhen's) wife fainted, and after a while, she saw something like a civet cat, several feet long, running out of the dog hole, and because of this (Wang Daozhen's wife) recovered. Puming once walked by a shrine by the water, and the shamans claimed that the gods ran away when they saw (Puming). He passed away at the age of eighty-five.
釋法莊。姓申淮南人也。十歲出家。為廬山慧遠弟子。少以苦節標名。晚游關中。從睿公稟學。元嘉初。出都止道場寺性率素止一中而已。誦大涅槃法華凈名。每后夜諷誦法華。比房常聞。莊戶前有如兵杖羽衛之響。實天神來聽誦經。如斯感化非一。宋大明初卒。七十有六。
宋京師東瓦官寺釋慧果九
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。嘗于圊廁見一鬼。致敬于果云。昔為眾僧作維那。小不如法。墮在啖糞鬼中。法師德素高明。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。愿取以為福。果即告眾掘取。果得三千。為造法華一部並設會。后夢見此鬼。云已得改生。大勝昔日。果以諷誦力。得小通力。以宋太始六年卒。七十有六。
齊京師高座寺釋慧進十
釋慧進。姓姚吳興人也。少而雄勇。任性遊俠。年四十。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。時有賊劫來問進。有物不。答云。唯有造經錢在佛處。群賊劫聞之。𧹞然而去。於是聚集信施。得以成經。滿足百部。經成之後。病亦小差。誦法華一部。得過情願。情願既滿厲操愈堅。常
【現代漢語翻譯】 現代漢語譯本：釋法莊，姓申，是淮南人。他十歲出家，成為廬山慧遠（Huiyuan of Mount Lu）的弟子。年輕時以刻苦節儉聞名，晚年遊歷關中，跟隨睿公學習。元嘉初年，來到都城，住在道場寺，性格率真樸素，凡事適中。他誦讀《大涅槃經》、《法華經》、《維摩詰經》。每晚後半夜諷誦《法華經》，鄰近的房間常常能聽到。法莊住所前常有如兵器儀仗隊的聲音，實際上是天神來聽他誦經。這樣的感應不止一次。宋大明初年去世，享年七十六歲。
宋京師東瓦官寺釋慧果（Huiguo of Eastern Waguan Temple in the Song capital）
釋慧果，豫州人。從小以粗茶淡飯為生。宋朝初年遊歷京師，住在瓦官寺。誦讀《法華經》、《十地經》。曾經在廁所里見到一個鬼，向慧果致敬說：『我以前為眾僧擔任維那（Vina，寺院中的一種職務），因為稍微不如法，墮落在啖糞鬼中。法師您德行高尚，又慈悲為懷，希望您能幫助我找到解脫的方法。』又說：『我以前有三千錢，埋在柿子樹根下，希望您能取出來做善事。』慧果於是告訴大家，挖掘出來，果然得到三千錢，用來建造了一部《法華經》並舉辦了法會。後來夢見這個鬼，說已經得到轉生，比以前好多了。慧果憑藉諷誦的力量，得到了一些神通力。在宋太始六年去世，享年七十六歲。
齊京師高座寺釋慧進（Huijin of Gaozuo Temple in the Qi capital）
釋慧進，姓姚，是吳興人。年輕時雄壯勇猛，任性遊俠。四十歲時，忽然醒悟，內心覺醒，於是離開世俗，住在京師高座寺。吃素食，穿粗布衣，發誓誦讀《法華經》。用心勞苦，拿著經卷就生病。於是發願，要造一百部《法華經》來懺悔以前的罪業。開始聚集到一千六百錢。當時有賊來搶劫，問慧進有沒有東西。回答說：『只有造經的錢在佛那裡。』群賊聽了，慚愧地離開了。於是聚集信徒的捐助，得以完成經書，滿足一百部。經書完成後，病也稍微好轉。誦讀《法華經》一遍，就能超過自己的願望。願望滿足后，更加堅定操守，經常
【English Translation】 English version: Shi Fazhuang, whose surname was Shen, was a native of Huainan. He became a monk at the age of ten and was a disciple of Huiyuan (Huiyuan of Mount Lu) of Mount Lu. He was known for his asceticism in his youth and traveled to Guanzhong in his later years, where he studied with Rui Gong. In the early years of Yuanjia, he came to the capital and resided in Daochang Temple. He was straightforward and simple in nature, and moderate in everything. He recited the Mahāparinirvāṇa Sūtra, the Lotus Sūtra, and the Vimalakīrti Sūtra. Every night in the latter half of the night, he chanted the Lotus Sūtra, which could often be heard in the neighboring rooms. In front of Fazhuang's residence, there was often the sound of weapons and guards, which was actually the gods coming to listen to him recite the scriptures. Such responses were not uncommon. He passed away in the early years of the Song Dynasty's Daming era at the age of seventy-six.
Shi Huiguo (Huiguo of Eastern Waguan Temple in the Song capital) of Eastern Waguan Temple in the Song capital
Shi Huiguo was a native of Yuzhou. From a young age, he made a living by eating simple vegetarian food. In the early years of the Song Dynasty, he traveled to the capital and resided in Waguan Temple. He recited the Lotus Sūtra and the Ten Stages Sutra. Once, in the toilet, he saw a ghost who paid his respects to Huiguo and said, 'I used to be a Vina (Vina, a position in the monastery) for the monks, but because I was slightly improper, I fell into the realm of dung-eating ghosts. You, Dharma Master, are of noble virtue and compassionate, and I hope you can help me find a way to liberation.' He also said, 'I used to have three thousand coins buried under the roots of a persimmon tree, and I hope you can take them out and do good deeds.' Huiguo then told everyone to dig it up, and they found three thousand coins, which were used to build a copy of the Lotus Sūtra and hold a Dharma assembly. Later, he dreamed of this ghost, who said that he had been reborn and was much better than before. Huiguo, by the power of his recitation, gained some supernatural powers. He passed away in the sixth year of the Song Dynasty's Taishi era at the age of seventy-six.
Shi Huijin (Huijin of Gaozuo Temple in the Qi capital) of Gaozuo Temple in the Qi capital
Shi Huijin, whose surname was Yao, was a native of Wuxing. In his youth, he was strong and brave, and he was a willful knight-errant. At the age of forty, he suddenly awakened and his heart awakened, so he left the secular world and resided in Gaozuo Temple in the capital. He ate vegetarian food and wore coarse cloth clothes, and vowed to recite the Lotus Sūtra. He worked hard and became ill whenever he held the scriptures. So he made a vow to make one hundred copies of the Lotus Sūtra to repent of his previous sins. He began to gather one thousand six hundred coins. At that time, thieves came to rob and asked Huijin if he had anything. He replied, 'Only the money for making scriptures is with the Buddha.' The thieves heard this and left in shame. So he gathered donations from believers and was able to complete the scriptures, fulfilling one hundred copies. After the scriptures were completed, his illness also improved slightly. Reciting the Lotus Sūtra once could exceed his wishes. After his wishes were fulfilled, he became more determined in his conduct, and often
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。無疾而卒。八十有五。
齊永興柏林寺釋弘明十一
釋弘明。本姓羸會稽山陰人。少出家貞苦有戒節。止山陰雲門寺。誦法華習禪定。精勤禮懺。六時不輟。每旦則水瓶自滿。實諸天童子。以為給使也。明嘗于雲門。坐禪及誦經。見一小兒來聽明誦經。明曰。汝是何人。答云。昔此寺沙彌。為盜飲食。今墮圊中。聞上人道業故。來聽誦經。愿助方便。使免斯累也。明即說法勸化。領解方隱。又虎來入明室內。伏于床前。見明聞經。端然不動。久之乃去。後於永興石姥巖入定。又有山精來惱明。明投得以腰繩系之。鬼遜謝求脫云。后不敢復來及解放於是絕跡。以齊永明中卒。
齊京師靈根寺釋慧豫十二
釋慧豫。黃龍人。來游京師。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。或時以異言聞止。瓶衣率素曰以一中自畢。精勤標節。以救苦為先。誦法華涅槃等。又習禪業。精於五門。嘗寢見有三人來扣戶。並衣冠鮮潔。執持華蓋。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。齊永明七年。五十有七。
齊上
【現代漢語翻譯】 現代漢語譯本： 回到諸多的福德善業上，願望是往生到安樂贍養的地方。王氏去世前不久，忽然聽到空中有聲音說：『你所許的願望已經足夠了，必定能夠往生到西方極樂世界。』到了齊永明三年，沒有疾病就安然去世了，享年八十五歲。 齊永興柏林寺的釋弘明（釋：佛教僧侶的稱謂；弘明：法號） 釋弘明，原本姓羸，是會稽山陰（會稽山陰：地名，今浙江紹興）人。年輕時出家，行為端正刻苦，嚴守戒律。住在山陰的雲門寺（雲門寺：寺廟名）。誦讀《法華經》（法華經：佛教經典名），修習禪定，精進勤奮地禮拜懺悔，一天六個時辰從不間斷。每天早晨，他的水瓶都會自己裝滿水，實際上是諸天童子，為他提供使喚。 弘明曾經在雲門寺，坐禪以及誦經時，看見一個小孩子來聽弘明誦經。弘明問：『你是何人？』回答說：『我以前是這個寺廟的沙彌（沙彌：佛教出家男子），因為偷盜飲食，現在墮落在廁所中。聽聞上人（上人：對有德行的僧侶的尊稱）的道業，所以來聽誦經，希望幫助我，使我免除這種痛苦。』弘明就為他說法勸導開解，那小孩子領悟后就消失了。又有老虎來到弘明的房間里，趴在他的床前，看見弘明在誦經，端正安靜地不動。很久之後才離開。後來在永興的石姥巖（石姥巖：地名）入定，又有山精鬼怪來騷擾弘明，弘明用腰帶捆住它。鬼怪道歉請求放脫，說：『以後不敢再來了。』於是弘明放了它，鬼怪就此絕跡。在齊永明年間去世。 齊京師靈根寺的釋慧豫（釋：佛教僧侶的稱謂；慧豫：法號） 釋慧豫，是黃龍（黃龍：地名）人。來到京師遊歷，住在靈根寺（靈根寺：寺廟名）。年少時就致力於學習，廣泛拜訪各位老師。善於談論，品行美好。每當聽到評論人物的善惡，總是堵住耳朵不聽。有時用不同的言語來阻止。穿的衣服和用的瓶子都很樸素，說要用一生來保持中正。精進勤奮，以救助困苦為先。誦讀《法華經》、《涅槃經》（涅槃經：佛教經典名）等經典，又修習禪業，精通於五門禪法。曾經睡覺時看見有三個人來敲門，都穿著整潔的官服，拿著華蓋。慧豫問找誰。回答說：『法師您應該去世了，所以來迎接您。』慧豫說：『小事還沒有完成，可以延緩一年嗎？』回答說可以。到了第二年滿一年的時候就去世了。齊永明七年，享年五十七歲。 齊上
【English Translation】 English version: Returning to all meritorious deeds, his wish was to be reborn in the Land of Peaceful Nurturing (安養, Ānyǎng, Pure Land). Not long before her death, she suddenly heard a voice in the air saying, 'Your wish has been fulfilled. You will surely be reborn in the Western Pure Land.' She passed away peacefully without illness in the third year of Yongming (永明) of the Qi dynasty, at the age of eighty-five. The Monk Hongming (弘明) of Berlin Temple (柏林寺, Bólínsì) in Yongxing (永興) of the Qi Dynasty The Monk Hongming, originally surnamed Lei (羸), was from Shanyin (山陰) in Kuaiji (會稽, Kuàijī, modern Shaoxing, Zhejiang). He became a monk at a young age, was upright and diligent, and strictly observed the precepts. He resided in Yunmen Temple (雲門寺, Yúnmén sì). He recited the Lotus Sutra (法華經, Fǎhuá jīng), practiced meditation, and diligently performed repentance rituals six times a day without interruption. Every morning, his water bottle would fill itself, actually by the celestial children who served him. Hongming once saw a small child come to listen to him reciting scriptures while he was meditating and reciting scriptures in Yunmen Temple. Hongming asked, 'Who are you?' The child replied, 'I was formerly a Shami (沙彌, Shāmí, novice monk) of this temple. Because I stole food and drink, I am now fallen into the latrine. Hearing the virtuous practice of the Venerable One (上人, shàngrén, a respectful term for a virtuous monk), I came to listen to the recitation of scriptures, hoping to help me escape this suffering.' Hongming then preached the Dharma to him, advising and enlightening him, and the child disappeared after understanding. A tiger also came into Hongming's room and lay in front of his bed. Seeing Hongming reciting scriptures, it remained still and motionless. After a long time, it left. Later, he entered Samadhi (入定, rùdìng, deep meditation) at the Stone Mother Rock (石姥巖, Shílǎoyán) in Yongxing. A mountain spirit came to disturb Hongming, who tied it with his waist rope. The ghost apologized and begged to be released, saying, 'I dare not come again.' So Hongming released it, and the ghost disappeared. He passed away during the Yongming period of the Qi dynasty. The Monk Huiyu (慧豫) of Linggen Temple (靈根寺, Línggēn sì) in the Capital of the Qi Dynasty The Monk Huiyu was from Huanglong (黃龍). He came to the capital to travel and resided in Linggen Temple. He devoted himself to learning from a young age, visiting many teachers. He was good at discussing and had excellent manners. Whenever he heard criticisms of people, he would plug his ears and not listen. Sometimes he would stop them with different words. His clothes and water bottle were simple, saying that he would maintain integrity throughout his life. He was diligent and took saving the suffering as his priority. He recited the Lotus Sutra, Nirvana Sutra (涅槃經, Nièpán jīng), and other scriptures, and also practiced meditation, mastering the five gates of Dhyana (禪那, chánnà, meditation). Once, while sleeping, he saw three people come to knock on his door, all wearing clean official robes and holding canopies. Huiyu asked who they were looking for. They replied, 'The Dharma Master (法師, Fǎshī, Dharma teacher) should pass away, so we have come to welcome you.' Huiyu said, 'Small matters have not been completed, can it be delayed for a year?' They replied that it could. He passed away exactly one year later. In the seventh year of Yongming of the Qi dynasty, he was fifty-seven years old. Qi Shang
定林釋超辯十三
釋超辯。姓張燉煌人。幼而神悟孤發。履操深沉。誦法華金剛般若。聞京師盛于佛法。乃越自西河路。由巴楚達于建業。頃之東適吳越。觀矚山水。停山陰城傍寺。少時後還都。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。七十有三。葬于寺南。沙門僧祐。為造碑墓所東。莧劉勰制文。
齊山陰天柱寺釋法慧十四
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。王侯稅駕止拜房而反。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。八十有五。
齊京師后崗釋僧侯十五
釋僧侯。姓龔西涼州人。年十八。便蔬食禮懺。及具戒之後。遊方勸化。宋孝建初。來至京師。誦法華維摩等。常二日一遍。如此六十餘年。蕭慧開入蜀。請共同游。后慧開協同義嘉負罪歸闕。侯乃還都。於後崗創立石室。以為安禪之所。自息慈以來。至於捨命。魚肉葷辛。未嘗近齒。腳影小蹉。輒虛齊而過。齊永明元二年。微覺不悆。至中不能食。乃索
【現代漢語翻譯】 現代漢語譯本
定林釋超辯十三 釋超辯（Shi Chao Bian）。姓張，是燉煌人。他從小就聰慧，很早就出家，行為操守深刻沉穩。他誦讀《法華經》（Lotus Sutra）《金剛經》（Diamond Sutra）《般若經》（Prajna Sutra）。聽說京城佛法興盛，於是從西河出發，經過巴楚到達建業。不久又向東到吳越一帶，觀賞山水，停留在山陰城旁的寺廟。過了一段時間后回到都城，住在定林上寺。他過著清閑的生活，以素食為生直到去世。在山門誦讀《法華經》，每天一遍，心思敏捷，口齒流利，總有餘力。禮拜千佛，總共一百五十多萬拜。三十多年足不出戶。在齊永明十年，于山寺去世，享年七十三歲，葬在寺廟南邊。沙門僧祐（Seng You）為他建造墓碑，在墓地的東邊。劉勰（Liu Xie）撰寫碑文。 齊山陰天柱寺釋法慧十四 釋法慧（Shi Fa Hui）。本姓夏侯氏。他從小就立下志向，精進刻苦，遵守戒律像冰一樣嚴格。在宋大明末年，他到禹穴一帶遊歷，隱居在天柱山寺。誦讀《法華經》一部，吃素食，穿布衣，一心向往世外生活。住在閣樓上，三十多年不下樓。王侯前來拜訪，也只是在房前行禮就回去了。只有汝南周顒（Zhou Yong），因為對佛法的信仰和理解都很深刻，所以特別與他交往。當時有人仰慕他的德行，希望拜見他，有時通過周顒的介紹才能見上一面。在齊建武二年去世，享年八十五歲。 齊京師后崗釋僧侯十五 釋僧侯（Shi Seng Hou）。姓龔，是西涼州人。十八歲就開始吃素，禮拜懺悔。受戒之後，四處遊歷勸人向善。宋孝建初年，來到京城。誦讀《法華經》《維摩經》（Vimalakirti Sutra）等經典，經常兩天一遍，這樣持續了六十多年。蕭慧開（Xiao Hui Kai）入蜀，邀請他一同前往。後來蕭慧開協同義嘉（Yi Jia）獲罪回到京城。僧侯於是回到都城，在後崗建造石室，作為禪修的地方。自從停止慈悲心以來，直到去世，魚肉葷腥，從未沾過嘴。稍微走動一下，就一定要齋戒一天才能過去。齊永明二年，稍微感到不舒服，到中午就不能進食。於是索要...
【English Translation】 English version
Dinglin Monk Shi Chao Bian Thirteen Shi Chao Bian, whose surname was Zhang, was a native of Dunhuang. He was intelligent from a young age and became a monk early, with profound and steady conduct. He recited the 'Lotus Sutra', 'Diamond Sutra', and 'Prajna Sutra'. Hearing that Buddhism was flourishing in the capital, he set out from Xihe, passed through Bachu, and arrived in Jianye. Soon after, he traveled east to the Wu and Yue regions, admiring the scenery and staying at a temple near Shanyin City. After some time, he returned to the capital and resided at Dinglin Upper Temple. He lived a quiet life, sustaining himself on vegetarian food until his death. He recited the 'Lotus Sutra' at the mountain gate, once a day, with a quick mind and fluent speech, always having energy to spare. He prostrated before a thousand Buddhas, totaling more than one million five hundred thousand bows. He did not leave the temple grounds for over 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 monk Seng You erected a tombstone for him, east of the tomb. Liu Xie composed the inscription. Qi Shanyin Tianzhu Temple Monk Shi Fa Hui Fourteen Shi Fa Hui, whose original surname was Xiahou, had aspirations from a young age. He was diligent and austere, adhering to the precepts with icy rigor. At the end of the Daming era of the Song dynasty, he traveled east to Yuxue and lived in seclusion at Tianzhu Mountain Temple. He recited one copy of the 'Lotus Sutra', ate vegetarian food, and wore cloth garments, wholeheartedly yearning for a life beyond the mundane. He lived in a loft, not descending for more than thirty years. Princes and nobles would halt their carriages, pay respects at his room, and then depart. Only Zhou Yong of Runan, due to his deep faith and understanding, had a special relationship with him. At that time, some people admired his virtue and wished to pay their respects, sometimes being able to meet him through Zhou Yong's introduction. He passed away in the second year of Jianwu during the Qi dynasty at the age of eighty-five. Qi Capital Hougang Monk Seng Hou Fifteen Shi Seng Hou, whose surname was Gong, was a native of Xiliang Prefecture. At the age of eighteen, he began to eat vegetarian food and perform repentance rituals. After receiving the precepts, he traveled around to propagate the Dharma. In the early years of Xiaojian during the Song dynasty, he came to the capital. He recited the 'Lotus Sutra', 'Vimalakirti Sutra', and other scriptures, often completing one recitation every two days, continuing in this way for more than sixty years. Xiao Hui Kai entered Shu and invited him to travel together. Later, Xiao Hui Kai, along with Yi Jia, returned to the capital to face punishment. Seng Hou then returned to the capital and built a stone chamber in Hougang as a place for meditation. Since ceasing compassion, until his death, he never tasted fish, meat, or pungent foods. If he took even a small step out of place, he would fast for a whole day to make amends. In the second year of Yongming during the Qi dynasty, he felt slightly unwell, and by noon he could not eat. So he asked for...
水漱口。合掌而卒。八十有九(已上十四緣梁高僧傳第十二。並內典錄第十等)。
魏泰岳人頭山[衛-韋+含]草寺釋志湛十六
釋志湛。齊州山荏人也。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[衛-韋+含]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。北方山荏縣人。住今[衛-韋+含]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。解云。若二果者舒兩指。驗湛初果也。還收葬於人頭山。筑塔安之。石灰泥塗。鳥獸不敢陵污。今猶在焉(續高僧傳第二十八)。
范陽五侯寺僧十七
五侯寺僧失其名。不知何處人。精苦節常誦法華為業。更無餘志。漸及衰邁。卒于其寺。初死之時。弟子摧殯堤下。后遷改葬。骸骨並枯。惟舌不壞。人皆謂之誦法華舌不壞也。
雍州僧法常十八
僧法常。一心誦法華。不樂人間。常遊山林。遂隱於白鹿山。晝夜常誦。感一童子常來供給餅飯等。自然而有。臨終之時。紫雲聳山。異香滿山。以死骸置巖下。經歷多年。余骸枯朽。惟舌如故。見者隨喜。
【現代漢語翻譯】 水漱口，合掌而卒。八十九歲。（以上十四緣梁高僧傳第十二，並內典錄第十等）。
魏郡泰岳人頭山[衛-韋+含]草寺釋志湛（釋志湛：人名，[衛-韋+含]草寺：寺廟名）十六
釋志湛（釋志湛：人名），齊州山荏人。是朗公（朗公：人名）曾孫的弟子。立身行事純樸敦厚，省事寡言，以仁愛救濟為己任。常常與各種禽獸相處，而它們也不會擾亂。住在人頭山（人頭山：山名）深谷中的[衛-韋+含]草寺（[衛-韋+含]草寺：寺廟名）。這座寺廟是宋朝求那跋摩（求那跋摩：人名）所建立的。讀誦《法華經》（《法華經》：佛教經典）作為日常功課。臨終之際，沙門寶誌（寶誌：人名）稟告梁武帝（梁武帝：人名）說：『北方山荏縣人，住在如今的[衛-韋+含]草寺，是須陀洹果（須陀洹果：小乘佛教修行證得的第一個果位）的聖僧，今日將入涅槃。』揚都（揚都：地名）的僧人和俗人，聽到寶誌的稟告，都遙向他禮拜。所以志湛（志湛：人名）去世時，寂靜安詳，沒有絲毫煩惱，端正地斷了氣，兩手各伸出一根手指。有西天竺（西天竺：古印度）的僧人解釋說：『證得二果的人會伸出兩根手指。』由此驗證志湛（志湛：人名）是初果。後來將他收殮安葬在人頭山（人頭山：山名），筑塔安放他的遺骸。用石灰泥塗抹，鳥獸不敢侵犯玷污。如今還在那裡。（續高僧傳第二十八）
范陽五侯寺僧（五侯寺僧：人名，五侯寺：寺廟名）十七
五侯寺（五侯寺：寺廟名）的僧人，失去了他的名字，不知道是哪裡人。他精進刻苦，常以誦讀《法華經》（《法華經》：佛教經典）為事業，沒有其他的志向。漸漸地年老體衰，最終死在了寺廟裡。剛去世的時候，弟子們將他的遺體安放在堤壩下。後來遷墳改葬，骸骨都已腐朽，只有舌頭沒有腐壞。人們都說這是因為他誦讀《法華經》（《法華經》：佛教經典）的緣故，舌頭才沒有腐壞。
雍州僧法常（法常：人名）十八
僧人法常（法常：人名），一心誦讀《法華經》（《法華經》：佛教經典），不喜歡人世間的喧囂，常常遊歷山林，於是隱居在白鹿山（白鹿山：山名）。日夜不停地誦讀，感動了一個童子常常來供給餅飯等食物，自然而然地出現。臨終的時候，紫色的雲彩籠罩山峰，奇異的香氣瀰漫山間。死後將他的遺骸放置在巖石下。經過多年，其他的骸骨都已腐朽，只有舌頭完好如初。看見的人都隨喜讚歎。
【English Translation】 He rinsed his mouth with water, joined his palms, and passed away at the age of eighty-nine. (The above fourteen are from the 'Biographies of Eminent Monks of the Liang Dynasty', Volume 12, and the 'Records of Inner Classics', Volume 10, etc.)
釋Zhi Zhan (Zhi Zhan: name) of [衛-韋+含]Cao Temple ( [衛-韋+含]Cao Temple: temple name) on Mount Taiyue in Wei Prefecture Sixteen
釋Zhi Zhan (Zhi Zhan: name) was a native of Shanren in Qi Prefecture. He was a great-grandson disciple of Lang Gong (Lang Gong: name). He was pure and honest in his conduct, economical in his affairs, and sparing in his words, making benevolence and relief his duty. He often roamed among various birds and beasts, and they would not cause any disturbance. He lived in [衛-韋+含]Cao Temple ( [衛-韋+含]Cao Temple: temple name) in the deep valley of Mount Rentou (Mount Rentou: mountain name). The temple was established by Gunabhadra (Gunabhadra: name) of the Song Dynasty. He made reading and reciting the 'Lotus Sutra' ('Lotus Sutra': Buddhist scripture) his daily practice. On the day he was about to pass away, the monk Bao Zhi (Bao Zhi: name) reported to Emperor Wu of Liang (Emperor Wu of Liang: name), saying, 'A man from Shanren County in the north, residing in the current [衛-韋+含]Cao Temple, is a holy monk who has attained the fruit of Srotapanna (Srotapanna: the first stage of enlightenment in Theravada Buddhism), and he will enter Nirvana today.' The monks and laypeople of Yangdu (Yangdu: place name), upon hearing Bao Zhi's report, all bowed in reverence from afar. Therefore, when Zhi Zhan (Zhi Zhan: name) passed away, he was peaceful and without any distress, expiring serenely with both hands each extended with one finger. A monk from West India (West India: ancient India) explained, 'Those who have attained the second fruit extend two fingers.' This verifies that Zhi Zhan (Zhi Zhan: name) had attained the first fruit. Later, he was collected and buried on Mount Rentou (Mount Rentou: mountain name), and a pagoda was built to enshrine his remains. It was plastered with lime, and birds and beasts dared not defile it. It is still there today. (Continued Biographies of Eminent Monks, Volume 28)
Monk of Wuhou Temple (Monk of Wuhou Temple: name, Wuhou Temple: temple name) in Fanyang Seventeen
The monk of Wuhou Temple (Wuhou Temple: temple name) lost his name and it is not known where he was from. He was diligent and austere, constantly reciting the 'Lotus Sutra' ('Lotus Sutra': Buddhist scripture) as his occupation, without any other aspirations. Gradually, he became old and frail, and eventually died in the temple. When he first died, his disciples placed his remains under the embankment. Later, when they moved the grave for reburial, all the bones were decayed, except for the tongue, which remained intact. People all said that it was because he recited the 'Lotus Sutra' ('Lotus Sutra': Buddhist scripture) that his tongue did not decay.
Monk Fachang (Fachang: name) of Yong Prefecture Eighteen
The monk Fachang (Fachang: name) single-mindedly recited the 'Lotus Sutra' ('Lotus Sutra': Buddhist scripture), disliking the human world. He often traveled in the mountains and forests, and then lived in seclusion on White Deer Mountain (White Deer Mountain: mountain name). He recited day and night, and was moved by a boy who often came to provide cakes, rice, and other food, which appeared naturally. When he was about to die, purple clouds rose over the mountain, and a strange fragrance filled the mountain. After his death, his remains were placed under a rock. After many years, the other bones had decayed, but only the tongue remained as before. Those who saw it rejoiced and praised.
齊并州誦經舌十九
齊武成世。并州東看山側。有人掘地。見一處土。其色黃白。與傍有異。尋見一物狀。如人兩唇。其中有舌。鮮紅赤色。以事聞奉帝問諸道人。無能知者。沙門大統法上奏曰。此持法華者。六根不壞報耳。誦滿千遍徴驗乎。及敕中書舍人高珍曰。卿是信向之人。自往看之。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。繞旋而咒曰。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。雖無響及而相似讀誦。諸同見者。莫不毛豎。珍以狀聞。詔遣石函藏之遷於山室云。
唐終南山藍谷悟真寺釋慧超二十
釋慧超。姓泛氏。丹陽建元人。稟懷溫裕立性懷仁。[茍*茍]齡厭俗自出家。后誦法華經。聞光州大蘇山慧思禪師。獨悟一乘善明三觀。與天臺智者仙城命公。篤志幽尋。積年請業。行優智遠。德冠時賢。思對眾命曰。超之神府得忍人也。及游衡嶺。復與同途。留誦經停函移歲序。自隋初廓定。北入嵩高。餌藥坐禪。冀言終老。隋太子勇召集名德。總會帝城。以超業行不群。特留供養。而恭慎凝攝。不顧世華。及勇廢免。一無所涉。晚移定水。高振德音。道俗歸宗。仰其戒范。會凈業法師。卜居藍田穀之悟真寺。欽超
【現代漢語翻譯】 現代漢語譯本： 齊并州誦經舌十九
齊武成帝時期，并州東看山側，有人挖地時，發現一處土壤，其顏色黃白，與周圍的土不同。仔細尋找，發現一物，形狀像人的兩片嘴唇，其中有一條舌頭，鮮紅的顏色。他們將此事稟告皇帝，皇帝詢問各位道人，沒有人知道是什麼。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。誦滿一千遍就會有徵驗。』於是皇帝敕令中書舍人高珍說：『你是個信佛之人，親自去看看，必有靈異。應該將它安置在乾淨的地方，設定齋飯供養。』高珍奉旨到達那裡，召集各位持誦《法華經》的沙門，手持香爐，潔身齋戒，繞著它旋轉並唸誦咒語說：『菩薩涅槃的年代已經很久遠，像法時期流行，希望沒有謬誤。請顯現感應。』話音剛落，這唇舌一時鼓動，雖然沒有聲音發出，但好像在讀誦經文。所有見到的人，無不汗毛倒豎。高珍將情況稟告皇帝，皇帝下詔用石函將它藏起來，遷移到山中的石室裡。
唐終南山藍谷悟真寺釋慧超二十
釋慧超（釋慧超），姓泛，是丹陽建元人。他天性溫和寬厚，立身仁慈。[茍*茍]年齡時就厭惡世俗而出家。後來誦讀《法華經》，聽說光州大蘇山慧思禪師（慧思禪師）獨自領悟了一乘佛法，善於明瞭三觀，與天臺智者（天臺智者）和仙城命公（仙城命公）一起，專心致志地隱居修行，多年來請求學習佛法。他的修行優秀，智慧深遠，德行在當時堪稱賢人。慧思禪師對眾人說：『慧超的神府是得到忍的人啊。』等到遊歷衡山，又與同路人一起，停留誦經，時間流逝。從隋朝初年平定天下後，他向北進入嵩山，服用藥物，坐禪修行，希望在那裡終老。隋太子楊勇召集有名望的僧人，全部聚集在帝都。因為慧超的修行與衆不同，特意留下供養。但他恭敬謹慎，不顧世俗的榮華。等到楊勇被廢黜，慧超也毫不牽涉。晚年遷移到定水，高聲宣揚佛法，道俗之人都歸附他，仰慕他的戒律。適逢凈業法師（凈業法師）在藍田穀的悟真寺選擇居住，欽佩慧超的德行，於是請他一起居住。
【English Translation】 English version: Qi Bingzhou's Tongue Reciting Sutras Nineteen
During the reign of Emperor Wucheng of the Qi dynasty, someone was digging in the earth on the side of Dongkan Mountain in Bingzhou. They discovered a patch of soil that was yellowish-white in color, different from the surrounding soil. Upon closer inspection, they found an object shaped like a pair of human lips, with a tongue inside that was bright red. They reported this matter to the emperor, who asked various Daoist priests, but none of them knew what it was. The Sangha superintendent Fashang memorialized, saying, 'This is the retribution of someone who upholds the Lotus Sutra, whose six senses are indestructible. It will manifest an auspicious sign after reciting it a thousand times.' Thereupon, the emperor ordered the secretary of the Imperial Secretariat, Gao Zhen, saying, 'You are a believer. Go and see it for yourself. There must be something miraculous. It should be placed in a clean place and offered a vegetarian feast.' Gao Zhen received the imperial decree and went there. He gathered all the shramanas who upheld the Lotus Sutra, held incense burners, purified themselves, and circumambulated it while chanting a mantra, saying, 'The era of the Buddha's Nirvana is long past. During the Dharma-image age, we hope there are no errors in practice. Please manifest a response.' As soon as he began to speak, the lips and tongue began to move simultaneously. Although no sound was emitted, it seemed as if they were reciting the sutra. All who saw it were filled with awe. Gao Zhen reported the situation to the emperor, who ordered that it be stored in a stone casket and moved to a mountain chamber.
Tang Zhongnan Mountain Blue Valley Wuzhen Temple Monk Huichao Twenty
The shramana Huichao (Huichao), whose surname was Fan, was a native of Jianyuan in Danyang. He was gentle and kind by nature, and established himself with benevolence. At a young age, he grew weary of worldly life and left home to become a monk. Later, he recited the Lotus Sutra and heard of the Chan master Huisi (Huisi) of Dasu Mountain in Guang Prefecture, who had independently realized the One Vehicle and was skilled in understanding the Three Contemplations. Together with the Tiantai master Zhiyi (Zhiyi) and Xiancheng Minggong (Xiancheng Minggong), he devoted himself to secluded practice and sought to learn the Dharma for many years. His practice was excellent, his wisdom profound, and his virtue was admired by his contemporaries. Huisi said to the assembly, 'Huichao's spirit is that of one who has attained forbearance.' When he traveled to Heng Mountain, he joined with fellow practitioners, staying to recite sutras, and the years passed. After the Sui dynasty unified the country, he went north to Mount Song, taking elixirs and practicing dhyana, hoping to spend his remaining years there. Prince Yong of the Sui dynasty summoned renowned monks and gathered them all in the imperial capital. Because Huichao's practice was extraordinary, he was specially retained and supported. However, he was respectful and cautious, and did not care for worldly glory. When Yong was deposed, Huichao was not involved in any way. In his later years, he moved to Dingshui and proclaimed the Dharma loudly. Both monks and laypeople turned to him, admiring his precepts. It happened that the Dharma master Jingye (Jingye) chose to reside in Wuzhen Temple in Lantian Valley, and admired Huichao's virtue, so he invited him to live there together.
有道。躬事邀迎。共隱八年。倍勤之三慧及大乘。承運禪定初基。爰發詔書。延入行道屢辭砭。疾后許還山。德感物情。頗存汲引四川。貴望一縣官民。莫不委質。投誠請傳香德。併爲經始伽藍。繼綜羞粒。大唐伊始。榮重於前。京邑名僧慧因保恭等。情慕隱淪。咸就棲止。蔭松偃石。論詳道義。皆曰。斯誠出要樂也。后外疾。少時弟子跪問。答曰。吾之常也。長生不欣。夕死不戚。乃面西正坐云。第一義空清凈智觀言如入定奄。遂長往。春秋七十有七。即武德五年十二月六日也。露骸松石一月餘日。顏色不變。天策上將聞稱希有。遣人就視。端拱如生。自超九歲入道。即誦法華五十餘年。萬有余遍。感靈獲瑞不可勝言。弟子法成等。為建白塔于寺之北峰焉。
百濟國達拏山寺釋慧顯二十一
釋慧顯。百濟國人也。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。有眾則講。無便清誦。四遠聞風。造山諠接。便往南方達拏山。山極深險重隒巖固。縱有往展。登陟艱危。顯靜坐其中。專業如故。遂終於彼。同學輿尸。置石窟中。虎啖身骨並盡。惟余髏舌存焉。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。俱
【現代漢語翻譯】 現代漢語譯本： 有道之人，以禮相待，親自迎接。共同隱居八年，更加勤奮地修習三慧（聞慧、思慧、修慧）和大乘佛法。他繼承了禪定的初步基礎，於是朝廷下詔，請他入京弘揚佛法，但他多次推辭。生病之後，才被允許返回山中。他的德行感動了當地百姓，頗受四川一帶官員百姓的敬仰，他們無不歸心委身，誠懇地請求傳授香德，並開始建造伽藍（寺廟）。他繼續以粗糧為食，生活簡樸。到了大唐朝建立之初，他所受到的尊重比以前更重。京城裡的名僧如慧因、保恭等，都仰慕他的隱居生活，紛紛前來居住。他們在松樹下、巖石旁，詳細地討論佛法，都說：『這才是脫離塵世煩惱的快樂啊！』後來他得了外病，不久之後，弟子跪著問候他。他回答說：『這是我的常態。長生不死不值得欣喜，晚上死去也不值得悲傷。』於是面向西方，端正地坐著，說：『第一義空（勝義空）的清凈智慧觀。』說完就像入定一樣安詳地去世了。享年七十七歲，那是武德五年十二月六日。他的遺體暴露在松樹和巖石之間一個多月，容顏沒有改變。天策上將聽說了，認為非常稀有，派人前去察看，他的姿態仍然像活著一樣端正。他從九歲入道，就誦讀《法華經》五十多年，誦讀了一萬多遍。感應靈驗，獲得祥瑞，數不勝數。弟子法成等，在寺廟的北峰為他建造了一座白塔。
百濟國達拏山寺的釋慧顯二十一
釋慧顯，是百濟國人。年少時出家，刻苦專心，以誦讀《法華經》為修行事業，祈求福報，所求大多如願。聽說有人講解《三論》，便前去聽講學習，佛法一經沾染，便更加精進。最初住在本國北部的修德寺，有聽眾就講經，沒有聽眾就清凈誦經。四面八方的人聽到他的名聲，紛紛前來拜訪，喧鬧擁擠。於是前往南方的達拏山。那座山非常深險，重巖疊嶂，即使有人前往，攀登也很艱難。慧顯就在那裡修行，專心致志，和以前一樣。最終在那裡去世。他的同學將他的遺體安放在石窟中。老虎吃光了他的身骨，只剩下頭顱和舌頭。經過三個七天，他的舌頭更加紅潤，柔軟勝過平常。過後才變成紫色的鞭子一樣堅硬如石頭。道俗之人感到奇怪而敬佩，都...
【English Translation】 English version: There was a virtuous monk who was greeted with utmost respect. Together, they lived in seclusion for eight years, diligently practicing the Three Wisdoms (hearing, thinking, and cultivating wisdom) and Mahayana Buddhism. He inherited the initial foundation of meditative concentration. Consequently, the imperial court issued an edict inviting him to the capital to propagate the Dharma, but he repeatedly declined. After falling ill, he was permitted to return to the mountains. His virtue moved the local people, and he was highly respected by officials and commoners in the Sichuan area, who all submitted themselves to him, sincerely requesting him to transmit the 'fragrant virtue' and initiating the construction of a Sangharama (monastery). He continued to eat coarse grains, living a simple life. At the beginning of the Tang Dynasty, he received even greater respect than before. Famous monks in the capital, such as Huixin and Baogong, admired his secluded life and came to reside with him. Under the pine trees and beside the rocks, they discussed the Dharma in detail, all saying, 'This is the true joy of escaping worldly troubles!' Later, he contracted an external illness. Shortly after, his disciples knelt and inquired about his condition. He replied, 'This is my normal state. I am not pleased with long life, nor am I saddened by death in the evening.' Then, facing west, he sat upright and said, 'The pure wisdom of the First Principle Emptiness (Paramartha-sunyata).' After speaking, he passed away peacefully as if entering Samadhi. He lived to the age of seventy-seven, on the sixth day of the twelfth month of the fifth year of the Wude era. His body was exposed among the pine trees and rocks for more than a month, but his countenance did not change. The Supreme General of Heavenly Strategy heard of this and considered it extraordinary, sending people to examine him. His posture remained as upright as if he were alive. From the age of nine, when he entered the path, he recited the Lotus Sutra for more than fifty years, reciting it over ten thousand times. The spiritual responses and auspicious signs he experienced were countless. His disciples, Facheng and others, built a white stupa for him on the north peak of the temple.
Shakyamuni Huixian of Dana Mountain Temple in Baekje (ancient Korean kingdom), twenty-one
Shakyamuni Huixian was a native of Baekje. He became a monk at a young age, diligently and wholeheartedly dedicating himself to reciting the Lotus Sutra as his practice, praying for blessings, and most of his wishes were fulfilled. Hearing that someone was lecturing on the Three Treatises (Madhyamaka philosophy), he went to listen and learn. Once touched by the Dharma, he became even more diligent. Initially, he resided in Xiude Temple in the northern part of his country. When there were listeners, he lectured on the scriptures; when there were no listeners, he quietly recited them. People from all directions heard of his reputation and came to visit, causing a noisy crowd. Therefore, he went to Dana Mountain in the south. That mountain was extremely deep and dangerous, with layers of cliffs and rocks, making it difficult to climb even for those who ventured there. Huixian practiced there, wholeheartedly and diligently, as before. Eventually, he passed away there. His fellow monks placed his body in a stone cave. Tigers devoured his body and bones completely, leaving only his skull and tongue. After three weeks, his tongue became even redder and softer than usual. Afterwards, it turned into a purple whip, as hard as stone. Monks and laypeople were amazed and revered it, all...
緘閉于石塔。時年五十有八。即貞觀之初年也。
唐驪山津樑寺釋善慧二十二
釋善慧。姓茍氏河內溫人。博通群籍。統括文義。逮於九章。律歷七曜盈虛皆吞。若胸中抵掌符會乃深。惟世務終墜泥塗。遂解褐抽簪。創歸僧伍。初在徐州之彭城寺。誦法華經。聽收攝論。時遭寇蕩。兵食交侵。而慧抱饑自勵。奉法無殆。洗穢護凈彌隆。恒日但以邊邑寮學文字紕謬。至於音詁。眾議紛然。雖復俗語時通。而慧意存雅正。周訪明悟。還同昔疑。乃以大業末齡負錫西入。屢逢群盜。衣裳略盡。但有蔽布自遮。猶執破瓶。常充凈用。既達關口。素闕繻文。遂即正念直前。從門而度。於時中表列刃。曾無遮止。孟冬十月初達京師。值沙門吉藏正講法華。深副本圖。即依聽受。形服鄙惡。眾不納之。乃掃雪藉地。單裾襯坐都講財唱。傾耳詞句。擬定經文。藏既闡揚。勇心承旨。望理通義。由情存兩得。不暇忍寒。歡笑凞如賈獲寶。竟冬常爾。眾方美之。問以詞旨。斥無遺忘。乃以聞法。同屬禪定寺沙門法喜。便脫衣迎之。引至房中。智觀無濫。慧又師喜。兩振芳規。武德初年。隨住藍田之津樑寺。俗本驪戎互相梗戾率㢡陶化十室而九然。而性愛英賢。樂相延致。自西自東百有餘里。名林勝地。皆建禪坊。所以逃逸之儔
【現代漢語翻譯】 現代漢語譯本：被封閉在石塔中。當時年齡五十八歲，即貞觀初年。
唐朝驪山津樑寺的釋善慧。
釋善慧，姓茍，是河內溫縣人。他廣泛通曉各種書籍，全面掌握文章的含義。精通九章算術，律歷，七曜的盈虧變化都瞭然于胸。好像胸中自有丘壑，深刻地符合。只是覺得世俗事務最終會陷入泥潭，於是脫下官服，辭去官職，開始出家為僧。最初在徐州的彭城寺，誦讀《法華經》，聽講《攝大乘論》。當時遭遇戰亂，兵禍和饑荒交相侵擾，而善慧忍受飢餓自我勉勵，奉行佛法沒有懈怠。洗滌污穢，守護清凈更加興盛。經常因為邊遠地區的官學文字有錯誤，以至於音韻訓詁方面，眾人的意見紛亂不一。即使通俗的說法有時能講通，而善慧的心意在於典雅正統，四處尋訪明白事理的人，仍然和以前一樣疑惑。於是在大業末年，揹著錫杖向西行進。多次遇到盜賊，衣服幾乎被搶光，只有遮體的破布，仍然拿著破舊的缽，經常用來保持潔凈。到達關口時，因為缺少通關文書，於是就以正念徑直向前，從關門通過。當時關口的士兵手持刀刃，竟然沒有阻攔。孟冬十月初到達京師，正趕上沙門吉藏講《法華經》，深入研究原本的圖樣，於是就依附聽講。因為衣著鄙陋，眾人不接納他，於是就掃雪當做墊子，穿著單薄的衣服坐著聽講，仔細聽講師講解，傾聽詞句，比對經文。吉藏闡揚佛法，善慧以勇敢的心承接旨意，希望從道理上通達意義，因為心中想著兩方面都得到，顧不上忍受寒冷，歡喜的樣子就像商人獲得了寶物，整個冬天都是這樣。眾人都讚美他，問他詞句的含義，他能指出沒有遺漏。於是將他聽法的事情，告訴了同屬禪定寺的沙門法喜，法喜便脫下衣服迎接他，領到房中，智慧觀察沒有錯漏。善慧又以法喜為師，兩人一起發揚美好的規範。武德初年，跟隨法喜住在藍田的津樑寺。當地的風俗和當地的少數民族互相沖突，大多用陶器來教化，十戶人家有九戶是這樣。而英俊賢能的人，喜歡互相邀請，從西邊從東邊一百多里，有名的樹林和勝地，都建立了禪房，所以逃避戰亂的人
【English Translation】 English version: He was confined in a stone pagoda. At that time, he was fifty-eight years old, which was the early years of the Zhenguan era (early Tang Dynasty).
Sh釋善慧 (Shì Shànhuì, a monk's name) of Jinliang Temple in Lishan (both place names), Tang Dynasty.
釋善慧 (Shì Shànhuì), whose surname was 茍 (Gǒu), was a native of Wen County, Henan Province. He was well-versed in various books and comprehensively grasped the meaning of articles. He was proficient in the 'Nine Chapters on the Mathematical Art', and understood the waxing and waning of the calendar, the seven luminaries. It was as if he had a landscape in his chest, deeply in accordance. However, he felt that worldly affairs would eventually fall into the mire, so he took off his official uniform, resigned from his official position, and began to become a monk. Initially, at Pengcheng Temple in Xuzhou, he recited the 'Lotus Sutra' (法華經, Fǎhuá Jīng) and listened to the 'Compendium of the Mahayana' (攝大乘論, Shè Dàchéng Lùn). At that time, he encountered war, with the ravages of war and famine intertwined, but Sh釋善慧 endured hunger and encouraged himself, practicing the Dharma without懈怠 (xièdài, negligence). Washing away filth and guarding purity became even more prosperous. Often because the official texts in the remote areas had errors, as for the pronunciation and exegesis, the opinions of the people were chaotic and inconsistent. Even if colloquial sayings could sometimes be understood, Sh釋善慧's intention was in elegance and orthodoxy, seeking out enlightened people everywhere, and still had the same doubts as before. Therefore, at the end of the Daye era, he carried his tin staff westward. He encountered thieves many times, and his clothes were almost robbed, with only a piece of cloth to cover himself, still holding a broken bowl, often used to maintain cleanliness. When he arrived at the pass, because he lacked a pass, he went straight ahead with righteous念 (niàn, thought), passing through the gate. At that time, the soldiers at the pass held blades, but did not stop him. He arrived in the capital in the early tenth month of winter, just in time for the Sh沙門 (Shāmén, monk) 吉藏 (Jízàng, a monk's name) to lecture on the 'Lotus Sutra', deeply studying the original diagrams, so he attached himself to listen. Because of his humble clothing, the people did not accept him, so he swept the snow as a cushion, sat in thin clothes to listen to the lecture, carefully listening to the lecturer's explanation, listening to the words and sentences, comparing the scriptures. 吉藏 (Jízàng) expounded the Dharma, and Sh釋善慧 received the旨意 (zhǐyì, purpose) with a brave heart, hoping to understand the meaning from the principles, because he thought of obtaining both aspects, he did not bother to endure the cold, and his joyful appearance was like a merchant who had obtained a treasure, and it was like this all winter. The people praised him, asking him the meaning of the words and sentences, and he could point out that nothing was forgotten. Therefore, they told him about listening to the Dharma to the Sh沙門 (Shāmén, monk) 法喜 (Fǎxǐ, a monk's name) of the same Chan定寺 (Chán Dìng Sì, temple name), and 法喜 (Fǎxǐ) took off his clothes to greet him, leading him into the room, and his wisdom and observation were without error. Sh釋善慧 also took 法喜 (Fǎxǐ) as his teacher, and the two together promoted the beautiful norms. In the early years of the Wude era, he followed 法喜 (Fǎxǐ) to live in Jinliang Temple in Lantian. The local customs and the local ethnic minorities conflicted with each other, and most of them used pottery to teach, and nine out of ten households were like this. And the 英賢 (yīngxián, talented and virtuous people) liked to invite each other, from the west and from the east for more than a hundred miles, famous forests and scenic spots, all built Chan (禪, meditation) rooms, so the people who escaped the war
。賴其安堵。以貞觀九年正月。終於驪山之陽涼泉精舍。春秋四十有九。初慧棄擲俗典蒞此。玄摸言不重涉。專心道業。省言節食。佩律懷仁。迎頓容旅。雅重經教。于中誦法華不改志。其有未曾覿者。要必親觀。若值行要。累日誦持。以為熏習之基也。
晉大原沙門釋慧達二十三
釋慧達者大原人。誦法華經五千余遍。行坐威儀。其聲不輟。偏存物命。直視低目。地有蟲豸。必回身而避。不敢跨越。有問答曰。斯之與吾。生死不定。將不先成正覺。安可妄輕之耶。以貞觀八年四月。結跏趺坐。誦法華而終。人謂入定。停於五宿。既似長逝。又不臭腐。乃合床內于窟中。
唐終南山悟真寺釋法誠二十四
釋法誠。姓樊氏雍州萬年人。童小出家。止藍田王效寺。事沙門僧和。和亦卿族所推。奉之比聖。嘗有人慾害。夜往其房見門內。猛火騰焰升悵。遂即退悔。性飲清泉。潔清故也。人或弄之。密以羊骨沉水。和素不知。飲便嘔吐。其冥感潛識。為若此矣。誠奉佩訓勖。誦法華經。以為恒任。又謁禪林寺相禪師。詢於定行。而德茂時宗學優。眾仰晚住雲華。綱理僧鎮隋文欽德。請遵戒范。乃陳表固辭。薄言抗禮。遂負笈長驅。歷游名岳。追蹤勝友。咸承志道。因見超公。隱居幽靜。乃結心期。棲
【現代漢語翻譯】 現代漢語譯本：依靠著（佛法）得以安定生活。在貞觀九年正月，最終在驪山南面的涼泉精舍圓寂。享年四十九歲。當初慧（指釋慧）放棄世俗典籍來到這裡，玄摸（可能指某種世俗的誘惑）表示不再重新涉足。專心於佛道事業，減少言語，節約飲食，佩戴戒律，懷有仁愛之心，迎接來訪的客人。非常重視經書教義，其中誦讀《法華經》從不改變志向。對於沒有見過的（經文），一定要親自觀看。如果遇到重要的修行方法，就連續幾天誦讀，作為熏習的基礎。
晉代大原的沙門釋慧達二十三
釋慧達，是大原人。誦讀《法華經》五千多遍。行走坐臥都很有威儀，誦經的聲音從不停止。特別愛護生命，總是平視或向下看，如果地上有蟲子，一定會轉身避開，不敢跨越。他曾問答說：『這些生命和我們一樣，生死不定，難道不應該先成就正覺，怎麼可以隨意輕視它們呢？』在貞觀八年四月，結跏趺坐，誦讀《法華經》而圓寂。人們認為他進入了禪定。停放了五天，看起來像是去世了，但又不腐爛。於是將他連同床一起放入石窟中。
唐代終南山悟真寺的釋法誠二十四
釋法誠，姓樊，是雍州萬年縣人。從小就出家，住在藍田縣的王效寺。侍奉沙門僧和（Seng He）。僧和也被當地的權貴所推崇，像對待聖人一樣尊敬他。曾經有人想加害他，晚上去他的房間，看到門內猛烈的火焰升騰，於是後悔退走了。僧和生性只喝清泉，因為他很潔身自好。有人戲弄他，偷偷地把羊骨頭沉在水裡，僧和事先不知道，喝了就嘔吐。他暗中的感應和潛在的認識，就是這樣。法誠奉行僧和的教誨，誦讀《法華經》，作為日常的功課。又去拜訪禪林寺的相禪師（Xiang Chanshi），請教關於禪定的修行。他的德行和學問都很優秀，受到大眾的仰慕。晚年住在雲華寺，管理僧團事務。隋文帝欽佩他的德行，請他遵守戒律，但他多次上表堅決推辭，不願接受這種禮遇。於是揹著書箱遠行，遊歷名山大川，追隨高僧大德，都繼承了他們的志向和道業。後來見到超公（Chao Gong）隱居在幽靜的地方，於是和他結下約定，一起居住。
【English Translation】 English version: Relying on it (the Dharma), he was able to live in peace. In the first month of the ninth year of the Zhenguan era, he finally passed away at the Liangquan Hermitage on the south side of Mount Li. He was forty-nine years old. Initially, Hui (referring to Shi Hui) abandoned secular books and came here. Xuanmo (possibly referring to some kind of worldly temptation) declared that he would not re-engage. He devoted himself to the Buddhist path, reducing speech and conserving food, wearing precepts, cherishing benevolence, and welcoming visiting guests. He highly valued scriptures and teachings, and among them, he never changed his aspiration to recite the 'Lotus Sutra' (Fahua Jing). For those (scriptures) he had not seen, he would definitely observe them personally. If he encountered important practices, he would recite them for days on end, using them as the foundation for cultivation.
The Shramana Shi Huida of Dayuan in the Jin Dynasty, twenty-three
Shi Huida was a native of Dayuan. He recited the 'Lotus Sutra' more than five thousand times. His demeanor in walking, sitting, and lying down was dignified, and the sound of his chanting never ceased. He especially cherished life, always looking straight ahead or downwards. If there were insects on the ground, he would definitely turn aside to avoid them, not daring to step over them. He once asked and answered: 'These lives are the same as us, with uncertain birth and death. Shouldn't we first achieve perfect enlightenment? How can we casually despise them?' In the fourth month of the eighth year of the Zhenguan era, he sat in the lotus position, reciting the 'Lotus Sutra' and passed away. People believed that he had entered samadhi. He was kept for five days, and he appeared to have passed away, but he did not decay. So he was placed in a cave along with his bed.
Shi Facheng of Wuzhen Temple on Mount Zhongnan in the Tang Dynasty, twenty-four
Shi Facheng, whose surname was Fan, was a native of Wannian County in Yongzhou. He became a monk at a young age and lived in Wangxiao Temple in Lantian County. He served the Shramana Seng He. Seng He was also revered by the local dignitaries, who respected him as a saint. Once, someone wanted to harm him and went to his room at night, seeing fierce flames rising inside the door, so he regretted it and retreated. Seng He by nature only drank clear spring water because he was very clean and self-disciplined. Someone played a trick on him, secretly sinking sheep bones in the water. Seng He did not know beforehand, and he vomited after drinking it. His hidden sensitivity and potential awareness were like this. Facheng followed Seng He's teachings, reciting the 'Lotus Sutra' as his daily practice. He also visited Zen Master Xiang of Chanlin Temple to inquire about the practice of meditation. His virtue and learning were excellent, and he was admired by the masses. In his later years, he lived in Yunhua Temple, managing the affairs of the Sangha. Emperor Wen of the Sui Dynasty admired his virtue and asked him to abide by the precepts, but he repeatedly submitted memorials firmly declining, unwilling to accept this honor. So he traveled far away with his books, visiting famous mountains and rivers, following eminent monks and virtuous people, all inheriting their aspirations and Dharma. Later, he saw Chao Gong (Chao Gong) living in seclusion in a quiet place, so he made an agreement with him to live together.
遲藍谷。處既局狡。才止一床。旋轉經行。恐顛深壑。便刬跡開林披雲。附景茅茨。葺宇甕牖疏檐情事相依。欣然符合。今所謂悟真寺也。法華三昧。翹心奉行。澡沐中表。溫恭朝夕。夢感普賢。勸書大教誠曰。大教大乘也。諸佛智慧。所謂般若。又手寫法華。正當露地。因事他行。未營收舉屬。洪雨滂注溝澗波飛走。往看之。而合案並干。余便流潦。嘗卻偃橫松。遂落懸溜。未至下澗。不覺已登高岸。無損一毛。至貞觀十四年夏末。日忽感余疾自知。即世愿生兜率。索水浴訖。又索終輿。旁自撿挍。不許榮厚。恰至月末。明相將現。無故語曰。欲來但入。未假絃歌。顧侍人曰。吾聞諸行無常生滅不住九品往生。此言驗矣。今有童子相迎。久在門外。吾今去世。爾等佛有正戒。無得有虧。后致悔也。言已口出光明。照于楹內。又聞異香。苾芬而至。但見端坐儼思不覺。其神已逝。時年七十有八。然誠之誦習也。一夏法華科五百遍。餘日讀誦。兼而行之。猶獲兩遍。縱有人容。要須與語者。非經部度中不他言。略計十年之勤萬有余遍。
唐京師大莊嚴寺釋慧銓二十五(附智證宋公事)
釋慧銓。姓蕭氏。今特進宋公瑀之兄子也。父仕隋為梁公祖。即梁明帝矣。性度恢簡。志用沖粹。姑即隋煬之後也。自幼及
【現代漢語翻譯】 現代漢語譯本 遲藍谷（地名）。地勢險峻。僅能容納一張床。在此旋轉經行，唯恐跌入深谷。於是開闢道路，撥開樹林雲霧，依傍著山景，搭建茅草屋，修葺房屋，開設甕牖疏窗，情景與心境相依，欣然契合。這就是現在所說的悟真寺。他虔誠奉行《法華三昧》，內外洗滌，早晚溫和恭敬。夢中感應普賢菩薩，勸他書寫大乘經典，確實如此，大教即是大乘佛法，諸佛的智慧，就是所謂的般若。他又親手書寫《法華經》，就在露天之地。因為有事外出，未能及時收起。突然天降暴雨，溝渠水流飛濺。前往檢視，發現經書和書案都完好無損，只有其餘的地方被水浸濕。曾經有一棵橫臥的松樹，樹梢垂落，水流順著樹梢滴落，本應落入下方的山澗，卻不知不覺地登上了高岸，沒有受到絲毫損壞。到了貞觀十四年夏末，忽然感覺自己生病，自知將要去世，希望往生兜率天。於是索要水來沐浴，又索要壽終的棺輿，親自在一旁檢查，不許過於奢華。恰好到了月末，天亮時分，無緣無故地說：『想要來就進來吧，不必演奏音樂。』又回頭對侍奉的人說：『我聽說諸行無常，生滅不住，九品往生，這些話應驗了。現在有童子前來迎接，已經在門外等候很久了，我今天要去世了。你們信佛要有正戒，不得有所虧損，否則以後會後悔的。』說完，口中發出光明，照亮了屋內的柱子。又聞到奇異的香味，濃郁芬芳。只見他端坐沉思，不知不覺中神識已經離去。當時年齡七十八歲。他誦習《法華經》非常虔誠，一個夏天就能背誦五百遍。其餘時間也讀誦，並且身體力行。還能額外誦讀兩遍。即使有人來訪，必須要與人交談，如果不是經律論三藏中的內容，他就不說其他的話。粗略計算他十年間的勤奮，誦經超過一萬多遍。
唐京師大莊嚴寺釋慧銓二十五（附智證宋公事）
釋慧銓，姓蕭氏，是當今特進宋公瑀的侄子。他的父親在隋朝為梁公祖，就是梁明帝。他性格寬宏簡略，志向純粹。他的姑姑是隋煬帝的皇后。從小就... English version Chi Lan Valley (place name). The terrain was precipitous. Only enough space for a single bed. Walking around here, one feared falling into a deep ravine. Therefore, he cleared a path, parted the forest and clouds, and nestled against the mountain scenery, building a thatched hut, repairing the house, and opening small windows, the scenery and state of mind depending on each other, joyfully in accord. This is what is now called Wuzhen Temple. He devoutly practiced the 'Lotus Samadhi', cleansing himself internally and externally, and being gentle and respectful morning and evening. In a dream, he sensed Samantabhadra Bodhisattva, who encouraged him to write the Great Vehicle scriptures, indeed, the Great Teaching is the Great Vehicle Buddhism, the wisdom of all Buddhas, is what is called Prajna. He also personally transcribed the 'Lotus Sutra', right in the open air. Because he had to go out, he was unable to collect it in time. Suddenly, a torrential rain fell, and the water in the ditches splashed. He went to check and found that the scriptures and desk were intact, only the rest was wet. Once there was a fallen pine tree, with its branches drooping, and the water dripped down the branches, which should have fallen into the stream below, but unknowingly climbed onto the high bank, without any damage. By the end of the summer of the fourteenth year of Zhenguan, he suddenly felt ill, knowing that he was about to pass away, hoping to be reborn in Tushita Heaven (Dusita). So he asked for water to bathe, and also asked for a coffin for his death, personally checking it on the side, not allowing it to be too extravagant. Just at the end of the month, at dawn, he said for no reason: 'If you want to come, just come in, no need to play music.' He turned to the attendants and said: 'I have heard that all things are impermanent, arising and ceasing without abiding, and rebirth in the nine grades, these words are being fulfilled. Now there are children coming to greet me, waiting outside the door for a long time, I am going to pass away today. You who believe in the Buddha must have the right precepts, and must not be deficient, otherwise you will regret it later.' After saying that, light emanated from his mouth, illuminating the pillars in the house. And he smelled a strange fragrance, rich and fragrant. He was seen sitting in meditation, unknowingly his spirit had departed. He was seventy-eight years old at the time. He recited the 'Lotus Sutra' very devoutly, and could recite it five hundred times in one summer. He also recited it at other times, and practiced it. He could also recite it twice more. Even if someone came to visit, he had to talk to them, and if it was not about the Tripitaka, he would not say anything else. Roughly calculating his ten years of diligence, he recited the scriptures more than ten thousand times.
Shramana Huiquan of Dazhuangyan Temple in the Tang Dynasty Capital, 25 (Attached is the affair of Song Gong Zhizheng)
Shramana Huiquan, whose surname was Xiao, was the nephew of Song Gong Yu, a special advancement official. His father served as Liang Gongzu in the Sui Dynasty, who was Emperor Ming of Liang. He was broad and simple in character, and pure in ambition. His aunt was the empress of Emperor Yang of Sui. From childhood...
【English Translation】 Chi Lan Valley (place name). The terrain was precipitous. Only enough space for a single bed. Walking around here, one feared falling into a deep ravine. Therefore, he cleared a path, parted the forest and clouds, and nestled against the mountain scenery, building a thatched hut, repairing the house, and opening small windows, the scenery and state of mind depending on each other, joyfully in accord. This is what is now called Wuzhen Temple. He devoutly practiced the 'Lotus Samadhi' (Lotus concentration), cleansing himself internally and externally, and being gentle and respectful morning and evening. In a dream, he sensed Samantabhadra (Universal Worthy) Bodhisattva, who encouraged him to write the Great Vehicle (Mahayana) scriptures, indeed, the Great Teaching is the Great Vehicle Buddhism, the wisdom of all Buddhas, is what is called Prajna (wisdom). He also personally transcribed the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), right in the open air. Because he had to go out, he was unable to collect it in time. Suddenly, a torrential rain fell, and the water in the ditches splashed. He went to check and found that the scriptures and desk were intact, only the rest was wet. Once there was a fallen pine tree, with its branches drooping, and the water dripped down the branches, which should have fallen into the stream below, but unknowingly climbed onto the high bank, without any damage. By the end of the summer of the fourteenth year of Zhenguan, he suddenly felt ill, knowing that he was about to pass away, hoping to be reborn in Tushita (Delighted) Heaven. So he asked for water to bathe, and also asked for a coffin for his death, personally checking it on the side, not allowing it to be too extravagant. Just at the end of the month, at dawn, he said for no reason: 'If you want to come, just come in, no need to play music.' He turned to the attendants and said: 'I have heard that all things are impermanent, arising and ceasing without abiding, and rebirth in the nine grades, these words are being fulfilled. Now there are children coming to greet me, waiting outside the door for a long time, I am going to pass away today. You who believe in the Buddha must have the right precepts, and must not be deficient, otherwise you will regret it later.' After saying that, light emanated from his mouth, illuminating the pillars in the house. And he smelled a strange fragrance, rich and fragrant. He was seen sitting in meditation, unknowingly his spirit had departed. He was seventy-eight years old at the time. He recited the 'Lotus Sutra' very devoutly, and could recite it five hundred times in one summer. He also recited it at other times, and practiced it. He could also recite it twice more. Even if someone came to visit, he had to talk to them, and if it was not about the Tripitaka (Three Baskets), he would not say anything else. Roughly calculating his ten years of diligence, he recited the scriptures more than ten thousand times.
Shramana (Buddhist monk) Huiquan of Dazhuangyan Temple in the Tang Dynasty Capital, 25 (Attached is the affair of Song Gong Zhizheng)
Shramana Huiquan, whose surname was Xiao, was the nephew of Song Gong Yu, a special advancement official. His father served as Liang Gongzu in the Sui Dynasty, who was Emperor Ming of Liang. He was broad and simple in character, and pure in ambition. His aunt was the empress of Emperor Yang of Sui. From childhood...
長。恒在宮闕。慕樂超世。無因自達。年既冠成。帝乃尚以秦孝王女為妻。非其愿也。事不獲已。時行侁儷及妻終後方遂夙心。以鄭氏東都。預茲剃落。及武德初歲。方還京輦。住莊嚴寺。廣聽眾部。而以法華攝論為心。頗懷篇什。尤能草隸。隨筆所被。用為摸揩。故經題寺額。咸推仰之。又弟智證出家同住。誦通法華。即宋公之兄太府卿之子也。證與兄銓相次而卒。以家世信奉。偏弘法華。同族尊卑。咸所成誦。故蕭氏法華皂素稱富特進撰疏。總集十有餘家。采掇菁華。揉以胸臆。勒成卷數。常自敷弘。時召京輦名僧。指摘瑕累。或集親屬僧尼數將二十。給慧以時。四事無怠故。封祿所及惟存通濟太府。情好讀誦為先故。生至終誦盈萬遍。僱人抄寫總有千部。每日朝參。必使儐者執經在前。至於公事微隙。便就轉讀。朝伍仰屬。以為絕倫。自釋化東傳流味彌遠。承受讀誦世罕。伊人蕭氏一門。可為天下摸楷矣(已上十緣續高僧傳第二十八)。
宋黃龍沙彌曇無竭二十六
宋永初中。有黃龍沙彌曇無竭者。誦觀世音經。凈修苦行。與諸徒屬二十五人。往尋佛國。備經荒險。貞志彌堅。既達天竺舍衛。路逢山像一群。竭赍經誦唸稱名歸命。有師子從林中出。像驚奔走後有野牛一群。鳴吼而來。將欲加害。竭
【現代漢語翻譯】 現代漢語譯本： 長（指蕭銓，字長）。他一直住在宮中的樓閣里，羨慕超越世俗的快樂，但沒有機會自己去追求。到了成年，皇帝將秦孝王的女兒嫁給他為妻，這不是他所愿的，但事情已成定局。他只是偶爾與妻妾們相處，直到妻子去世后，才得以實現夙願。他前往鄭氏所在的東都，在那裡剃度出家。到了武德初年，才回到京城，住在莊嚴寺。他廣泛聽取各部的佛經，而以《法華經》和《攝大乘論》為中心。他頗有文采，尤其擅長草書隸書，隨手寫下的字，都被用來摹寫。因此，寺廟的經題和匾額，都推崇他的書法。他的弟弟智證也出家與他同住，能背誦《法華經》，是宋公的哥哥、太府卿的兒子。智證和他的哥哥蕭銓相繼去世。因為家族世代信奉佛教，特別弘揚《法華經》，同族無論尊卑，都受到影響而誦讀佛經。所以蕭氏家族在法華經方面的信仰非常興盛，特進（官名）撰寫疏文，總集了十餘家的觀點，採擷精華，融入自己的理解，編成卷帙，經常親自講解弘揚。他時常召集京城有名的僧人，指出其中的瑕疵和錯誤，或者召集親屬僧尼二三十人，按時供給他們衣食住行，四事供養從不懈怠。他所獲得的封地俸祿，只留下通濟太府，把愛好讀誦放在首位。因此，他從生到死，誦讀《法華經》超過萬遍，僱人抄寫總共有千部。每天上朝參拜，必定讓侍從拿著經書在前面，即使是公務上的空隙，也立刻誦讀。朝廷同僚都認為他非常傑出。自從佛教傳入中國，流傳至今，味道越來越遠，能夠承受讀誦的人很少。蕭氏一門，可以作為天下的楷模了（以上出自《續高僧傳》第二十八卷）。
宋朝黃龍寺的沙彌曇無竭（Dharmakshema）（沙彌指未受具足戒的出家人）二十六
宋永初年間，有黃龍寺的沙彌曇無竭，誦讀《觀世音經》，清凈修行苦行。他與他的二十五個徒弟，前往尋找佛國，經歷了各種荒涼和危險，但他的堅定志向更加堅定。到達天竺（India）的舍衛城（Shravasti）后，在路上遇到一群大象。曇無竭拿著經書誦唸，稱念觀世音菩薩的名號，歸命于佛。這時，有一隻獅子從樹林中出來，大象受驚嚇而奔走。後來又有一群野牛，鳴叫著而來，想要加害曇無竭。
【English Translation】 English version: Chang (referring to Xiao Quan, styled Chang). He constantly resided in palace pavilions, admiring pleasures beyond the mundane, yet lacking the means to pursue them independently. Upon reaching adulthood, the emperor betrothed him to the daughter of King Xiao of Qin, a union against his will but unavoidable. He engaged with his wives and concubines only occasionally, finally fulfilling his long-held aspiration after his wife's passing. He journeyed to the Eastern Capital of the Zheng clan, where he took monastic vows. In the early years of the Wude era, he returned to the capital, residing at Zhuangyan Temple. He extensively studied various Buddhist texts, focusing on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Treatise on the Summary of the Great Vehicle (Mahāyānasaṃgraha). He possessed literary talent, particularly excelling in cursive and clerical scripts, his spontaneous writings being used for tracing. Consequently, the temple's sutra titles and plaques were highly regarded for his calligraphy. His younger brother, Zhizheng, also became a monk and resided with him, proficient in reciting the Lotus Sutra; he was the son of the Song Duke's elder brother, the Minister of the Imperial Treasury. Zhizheng and his brother Xiao Quan passed away successively. Due to their family's generations of Buddhist faith, they particularly promoted the Lotus Sutra, influencing all members of the clan, regardless of status, to recite the scriptures. Therefore, the Xiao family's faith in the Lotus Sutra flourished. A Special Advance Official (a title), compiled commentaries, gathering the views of over ten scholars, extracting the essence, and incorporating his own understanding, compiling them into volumes, which he often personally lectured on and promoted. He frequently summoned renowned monks from the capital to point out flaws and errors, or gathered twenty to thirty relatives, monks, and nuns, providing them with timely sustenance, never neglecting the four requisites (food, clothing, shelter, and medicine). From the fiefdom and emoluments he received, he only retained the Tongji Imperial Treasury, prioritizing his love for reading and reciting. Thus, from birth to death, he recited the Lotus Sutra over ten thousand times, hiring people to copy a total of a thousand copies. Every day when attending court, he would have an attendant carry the scripture in front of him, and even during brief moments of leisure in official duties, he would immediately recite it. His colleagues in the court regarded him as exceptionally outstanding. Since Buddhism was introduced to China, its flavor has become increasingly distant, and few can bear to read and recite it. The Xiao family can be considered a model for the world (The above is from Continued Biographies of Eminent Monks, Volume 28).
Shramanera (novice monk) Dharmakshema of Huanglong Temple in the Song Dynasty, age twenty-six.
During the Yongchu era of the Song Dynasty, there was a Shramanera Dharmakshema of Huanglong Temple, who recited the Avalokiteśvara Sutra (Guān Shì Yīn Jīng), diligently practicing asceticism. He and his twenty-five disciples set out to seek the Buddha-land, enduring various desolate and dangerous conditions, but his steadfast aspiration grew even stronger. Upon reaching Shravasti (Śrāvastī) in India (Bhārata), they encountered a herd of elephants on the road. Dharmakshema, holding the scripture, recited and chanted the name of Avalokiteśvara Bodhisattva, taking refuge in the Buddha. At this moment, a lion emerged from the forest, causing the elephants to flee in fright. Later, a herd of wild oxen came bellowing, intending to harm Dharmakshema.
又如初歸命。有大鷲飛來。牛便驚散。遂得克免。其誠心所感在險。克濟皆此類也(於此一緣。嘉祥等師。引為觀音品應驗。今案僧傳。觀世音經者。非觀音品。是觀世音授記經也。為欲令知同異。且此中編錄之)。
晉蜀石室山釋法緒二十七
釋法緒。姓混高昌人。德行清謹。蔬食修禪。后入蜀。于劉師冢間頭陀山谷。虎哭不傷。誦法華維摩金光明等。常處石室中。且禪且誦。盛夏于室中捨命。七日不臭。尸左側有香。經旬乃歇。每夕放光。照徹數里。村人即于尸上。為起冢塔焉。
宋山陰法華山釋僧翼二十八
釋僧翼。本吳興余抗人。少而信悟。早有絕塵之操。初出家止廬山寺。依慧遠修學蔬素苦節。見重門人。晚適關中。復師羅什。經律數論。並皆參涉又誦法華一部。以晉義熙十三年。與同志曇學沙門。俱游會稽訪山水至秦。望西北見五岫駢峰。有耆阇之狀。乃結草成庵。稱曰法華精舍。太守孟顗富人陳載。並傾心挹德。贊助成功。翼蔬食澗飲三十餘年。誦法華功莫大。深夜有光明。乃是普賢。現其人前。以宋元嘉二十七年卒。春秋七十。立碑山寺。旌其遺德。
唐潤州攝山棲霞寺釋智聰二十九
釋智聰。未詳何許人。昔住楊都白馬寺。后住止觀寺。陳平后度江。住揚州
【現代漢語翻譯】 現代漢語譯本： 又比如最初歸依的時候，有隻大鷲飛來，牛便受驚四散，因此得以倖免於難。這都是誠心所感應，在危險中得以脫困的例子。（關於這一因緣，嘉祥等法師引用為《觀音品》的應驗。現在查閱《僧傳》，《觀世音經》並非《觀音品》，而是《觀世音授記經》。爲了讓大家瞭解它們的同異之處，所以在此處也一併編錄。） 晉蜀石室山釋法緒二十七 釋法緒（Shi Faxu），姓混，是高昌人。他品德高尚，生活清廉謹慎，吃素食，修習禪定。後來進入蜀地，在劉師的墳墓附近的頭陀山谷中修行，老虎在他身邊哭泣卻不傷害他。他誦讀《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）、《金光明經》（Golden Light Sutra）等經典。他經常住在石室中，一邊禪修一邊誦經。盛夏時節在石室中捨棄生命，七天屍體沒有腐臭，屍體左側散發香氣，經過十天才消散。每晚都放出光芒，照亮數里。村裡人就在他的屍體上，為他建造了墳墓和塔。 宋山陰法華山釋僧翼二十八 釋僧翼（Shi Sengyi），原本是吳興餘杭人。從小就信奉佛法，很早就立下了遠離塵世的志向。最初出家住在廬山寺，依止慧遠（Huiyuan）修習佛法，生活簡樸，嚴守戒律，受到門人的敬重。晚年去了關中，又師從鳩摩羅什（Kumarajiva），對經律數論都有涉獵，還誦讀了《法華經》（Lotus Sutra）一部。在晉義熙十三年，與志同道合的曇學沙門，一同遊歷會稽，尋訪山水，到達秦地。遙望西北，看到五座山峰並列，呈現出耆阇崛山（Grdhrakuta）的形狀，於是結草為庵，稱作法華精舍。太守孟顗（Meng Yi）和富人陳載（Chen Zai），都傾心仰慕他的德行，贊助他完成精舍的建造。僧翼吃素食，飲澗水，生活了三十多年，誦讀《法華經》（Lotus Sutra）的功德非常大。深夜有光明出現，是普賢菩薩（Samantabhadra）顯現在他面前。在宋元嘉二十七年去世，享年七十歲。人們在山寺中立碑，表彰他遺留的德行。 唐潤州攝山棲霞寺釋智聰二十九 釋智聰（Shi Zhicong），不清楚是哪裡人。以前住在楊都白馬寺，後來住在止觀寺。陳平（Chen Ping）平定叛亂后，他渡江，住在揚州。
【English Translation】 English version: Furthermore, for example, during an initial refuge, a large vulture flew over, causing the cattle to scatter in fright, thus narrowly escaping danger. These are all instances of sincere faith eliciting a response, overcoming peril through divine aid. (Regarding this incident, Master Jixiang and others cite it as a verification of the 'Universal Gateway of Guanshiyin Bodhisattva' chapter. However, upon examining the 'Biographies of Eminent Monks,' the 'Guanshiyin Sutra' is not the 'Universal Gateway of Guanshiyin Bodhisattva' chapter, but rather the 'Guanshiyin Prediction Sutra.' To clarify their similarities and differences, it is included here.) Shi Faxu of Shishi Mountain in Shu, Jin Dynasty, Twenty-seventh Shi Faxu (Shi Faxu), whose surname was Hun, was a native of Gaochang. He was virtuous and upright, living a simple and disciplined life, practicing vegetarianism and meditation. Later, he entered Shu and practiced in the Toudha Valley near the tomb of Liu Shi, where tigers cried but did not harm him. He recited the 'Lotus Sutra' (Fahua Jing), the 'Vimalakirti Sutra' (Weimo Jing), and the 'Golden Light Sutra' (Jin Guangming Jing). He often stayed in a stone chamber, meditating and reciting scriptures. In the height of summer, he passed away in the chamber. His body did not decay for seven days, and a fragrance emanated from his left side, which dissipated after ten days. Every night, light shone brightly, illuminating several miles. The villagers then built a tomb and pagoda over his body. Shi Sengyi of Fahua Mountain in Shanyin, Song Dynasty, Twenty-eighth Shi Sengyi (Shi Sengyi) was originally from Yuhang in Wuxing. He had faith and understanding from a young age and aspired to transcend the mundane world early on. He initially became a monk at Lushan Temple, where he studied under Huiyuan (Huiyuan), practicing vegetarianism and strict discipline, and was respected by his fellow disciples. Later in life, he went to Guanzhong and studied under Kumarajiva (Kumarajiva), becoming well-versed in sutras, vinaya, and treatises. He also recited the entire 'Lotus Sutra' (Fahua Jing). In the thirteenth year of the Yixi era of the Jin Dynasty, he traveled to Kuaiji with the like-minded monk Tanxue, visiting mountains and rivers, and arrived in Qin. Looking northwest, he saw five peaks standing side by side, resembling Mount Grdhrakuta (Qishe). He then built a thatched hut, calling it the Fahua Hermitage. Prefect Meng Yi (Meng Yi) and the wealthy Chen Zai (Chen Zai) both admired his virtue and supported the construction of the hermitage. Sengyi lived on vegetarian food and water from the mountain stream for more than thirty years, and his merit from reciting the 'Lotus Sutra' (Fahua Jing) was immense. In the deep of night, there was light, which was Samantabhadra (Puxian) appearing before him. He passed away in the twenty-seventh year of the Yuanjia era of the Song Dynasty, at the age of seventy. A stele was erected at the mountain temple to commemorate his legacy of virtue. Shi Zhicong of Qixia Temple on She Mountain in Runzhou, Tang Dynasty, Twenty-ninth Shi Zhicong (Shi Zhicong), it is not known where he was from. He used to live in Baima Temple in Yangdu, and later lived in Zhiguan Temple. After Chen Ping (Chen Ping) pacified the rebellion, he crossed the river and lived in Yangzhou.
安樂寺。大業既崩。思歸無計。隱江萩中。誦法華經。七日不饑。恒有四虎。繞之而已不食。已來經今十日。聰曰。吾命須臾。卿須可食。虎曰。造立天地。無有此理。忽有一翁。年可八十。腋下挾船曰。師欲度江至棲霞住者。可即上船。四虎一時目中淚出。聰曰。救危扶難正在今日。可迎四虎。於是利涉往達南岸。船及老人。不知所在。聰領四虎。同往棲霞。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。每以常式。聰以山林出遠。糧粒艱岨。乃合卒揚州三百清信。以為米祐。人別一石。年別送之。由此山糧供繼。道俗乃至。禽獸通皆濟給。至貞觀二十三年四月八日。小食訖往止觀寺。禮大師靈像。執爐遍禮。又往興皇墓所。禮拜還歸本房。安坐而卒。異香充溢。丹陽一郭受戒道俗三千餘人。奔走山服。哀慟林野。時年九十九矣。
隋京師靜法寺釋智嶷三十
釋智嶷。姓康本康居王胤也。國難東歸魏。封于襄陽。因累居之十餘世矣。七歲初學。尋一乘文。究竟無師。自悟敬重佛宗。雖書權俗緣。令依學侶。而夜私誦法華。竟文純熟。二親初不知也。十三拜辭。即蒙剃落。更咨大部情因彌著二十有四。方受具足。嶷住寺多年。專心諷誦法華。常思定慧。
【現代漢語翻譯】 現代漢語譯本：安樂寺。大業年間天下大亂，思聰想要返回家鄉卻無計可施，於是隱居在江邊的荻葦叢中。他誦讀《法華經》，七天不感到飢餓。總有四隻老虎圍繞著他，卻不吃他。這樣已經過了十天。思聰說：『我的生命危在旦夕，你們可以吃我。』老虎說：『創造天地以來，沒有這樣的道理。』忽然出現一位老翁，年紀大約八十歲，腋下夾著一條船，說：『法師想要渡江到棲霞居住嗎？可以立刻上船。』四隻老虎一時眼中流出淚水。思聰說：『救助危難，扶持困境，正是在今日。可以迎接四隻老虎。』於是順利地渡江到達南岸。船和老人，不知去向。思聰帶領四隻老虎，一同前往棲霞。在舍利塔西邊經行坐禪，發誓不睡覺。僧眾八十人，都不出寺院。如果有什麼兇險的事情，一隻老虎會進入寺院，大聲告知眾人。因此大家驚醒覺悟，每次都按照常例行事。思聰因為山林偏遠，糧食匱乏，於是聯合揚州三百名清信士，每人每年捐獻一石米，作為供養。因此山上的糧食得以接濟，僧俗乃至禽獸都得到供給。到貞觀二十三年四月八日，思聰吃完小食后前往止觀寺，禮拜大師的靈像，手持香爐遍禮各處。又前往興皇的墓地，禮拜后返回自己的房間，安然坐化圓寂。異香充滿四周。丹陽一地的受戒僧俗三千餘人，奔赴山中，身穿喪服，在山野中哀慟哭泣。當時思聰的年齡是九十九歲。 隋京師靜法寺釋智嶷（Sh釋智嶷）： 釋智嶷（Sh釋智嶷），姓康，是康居國王的後裔。因為國家發生變故，向東遷徙到魏國，被封在襄陽。因此世代居住在那裡，已經有十多代了。七歲開始學習，研讀大乘經典，最終無師自通，自己領悟，敬重佛法。雖然表面上順應世俗，讓智嶷跟隨其他學僧學習，但他晚上偷偷誦讀《法華經》，最終熟練掌握。他的父母最初並不知道。十三歲時，智嶷向父母辭別，隨即剃度出家。之後更加深入地研究佛法，對佛法的理解更加深刻。二十四歲時，正式受具足戒。智嶷在寺院住了多年，專心諷誦《法華經》，常常思考禪定和智慧。
【English Translation】 English version: Anle Temple. During the chaos of the Daye era, Si Cong (Si Cong) wanted to return home but had no way to do so, so he lived in seclusion in the reed marshes by the river. He recited the Lotus Sutra, and did not feel hungry for seven days. There were always four tigers surrounding him, but they did not eat him. This had been going on for ten days. Si Cong (Si Cong) said, 'My life is in danger, you can eat me.' The tigers said, 'Since the creation of heaven and earth, there has been no such reason.' Suddenly an old man appeared, about eighty years old, with a boat under his arm, saying, 'Does the Dharma master want to cross the river to Qixia to live? You can get on the boat immediately.' The four tigers shed tears in their eyes at once. Si Cong (Si Cong) said, 'Rescuing the endangered and helping the distressed is precisely today. You can welcome the four tigers.' So he smoothly crossed the river and reached the south bank. The boat and the old man disappeared. Si Cong (Si Cong) led the four tigers to Qixia together. He walked and meditated to the west of the stupa, vowing not to sleep. The eighty monks did not leave the monastery. If there was any dangerous event, a tiger would enter the monastery and loudly inform everyone. Therefore, everyone was awakened and enlightened, and acted according to the usual practice each time. Because the mountains and forests were remote and the grain was scarce, Si Cong (Si Cong) united three hundred devout believers in Yangzhou, each donating one shi of rice per year as an offering. Therefore, the grain on the mountain was supplied, and monks, laity, and even birds and beasts were provided for. On April 8th of the twenty-third year of Zhenguan, after eating a small meal, Si Cong (Si Cong) went to Zhiguan Temple, paid homage to the spiritual image of the master, and held an incense burner to pay homage everywhere. He also went to Xinghuang's (Xinghuang) tomb, paid homage, and returned to his room, peacefully sitting in meditation and passing away. Strange fragrance filled the surroundings. More than three thousand ordained monks and laity in Danyang rushed to the mountains, wearing mourning clothes, and weeping in the wilderness. At that time, Si Cong (Si Cong) was ninety-nine years old. Shishi Zhiyi (Shishi Zhiyi) of Jingfa Temple in the Sui Dynasty Capital: Shishi Zhiyi (Shishi Zhiyi), whose surname was Kang, was a descendant of the king of Kangju. Because of national turmoil, he moved east to Wei and was enfeoffed in Xiangyang. Therefore, he lived there for more than ten generations. He began to study at the age of seven, studying Mahayana scriptures, and eventually became self-taught, realizing and respecting the Buddha's teachings. Although he outwardly conformed to secular customs, allowing Zhiyi (Zhiyi) to study with other monks, he secretly recited the Lotus Sutra at night, eventually mastering it proficiently. His parents did not know this at first. At the age of thirteen, Zhiyi (Zhiyi) bid farewell to his parents and was immediately ordained as a monk. After that, he studied Buddhism more deeply, and his understanding of Buddhism became more profound. At the age of twenty-four, he was formally ordained with full precepts. Zhiyi (Zhiyi) lived in the temple for many years, devoted himself to reciting the Lotus Sutra, and often contemplated meditation and wisdom.
非大要事。不出戶庭。故往參候。罕睹其面。諷誦入曉更。化人現前。安慰其人。誦及千部。千佛共守護。若及萬部。必生凈國。聞是語已。歡喜彌勵其志。即世七十有餘矣。
法華經傳記卷第四 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第五
諷誦勝利第八之三釋遺俗一史呵誓二僧玄秀三僧道慧四釋道泰五釋普安六釋僧定七隋沙彌八釋僧徹九釋僧衍十岑文字十一陵肅璟十二韋仲圭十三釋慧獻十四釋慧和十五崔義起十六陽蓋護十七容文策十八宋沙彌十九隴志通二十涼寡婦二十一高守節二十二釋明曜二十三釋僧洪二十四宋王珠二十五
唐雍州醴泉沙門釋遺俗一
釋遺俗。不知何許人。以唐運初開。游止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。遺屬友人慧廓曰。比雖誦經。意望靈驗。以生蒙俗信向之善。若身死後。不須棺盛。露骸理之。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。廓與諸知故。就墓發之。身肉都銷。惟舌不朽。一縣士女。咸共仰載。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。
【現代漢語翻譯】 現代漢語譯本： 非有重大事情，不出家門庭院，所以前往拜訪請安，也很少能見到他的面容。他吟詠誦讀佛經直到破曉時分，化生之人顯現在他面前，安慰他。告訴他說，誦讀達到一千部，就會有千佛共同守護；如果達到一萬部，必定往生凈土。聽了這些話后，他歡喜地更加努力堅定自己的志向。去世時七十多歲。
《法華經傳記》卷第四 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第五 諷誦勝利第八之三：釋遺俗（釋遺俗）一、史呵誓（史呵誓）二、僧玄秀（僧玄秀）三、僧道慧（僧道慧）四、釋道泰（釋道泰）五、釋普安（釋普安）六、釋僧定（釋僧定）七、隋沙彌（隋朝的沙彌）八、釋僧徹（釋僧徹）九、釋僧衍（釋僧衍）十、岑文字（岑文字）十一、陵肅璟（陵肅璟）十二、韋仲圭（韋仲圭）十三、釋慧獻（釋慧獻）十四、釋慧和（釋慧和）十五、崔義起（崔義起）十六、陽蓋護（陽蓋護）十七、容文策（容文策）十八、宋沙彌（宋朝的沙彌）十九、隴志通（隴志通）二十、涼寡婦（涼州的寡婦）二十一、高守節（高守節）二十二、釋明曜（釋明曜）二十三、釋僧洪（釋僧洪）二十四、宋王珠（宋朝的王珠）二十五
唐雍州醴泉沙門釋遺俗（釋遺俗）一
釋遺俗（釋遺俗），不知道是哪裡人。在唐朝剛開始的時候，遊歷居住在雍州醴泉縣南美泉鄉陽陸家。鎮日受到供養，生活清貧節儉，很少有慾望，只以誦讀《法華經》為事業，日夜相續，誦讀了數千遍。在貞觀初年，因為疾病將要去世，遺囑友人慧廓（慧廓）說：『我雖然誦經，希望得到靈驗，以產生矇昧的世俗信仰向善。如果我死後，不需要用棺材盛殮，將屍體暴露在外面處理。十年後可以挖出來看，舌根必定腐爛，就知道我沒有真正受持。如果還存在，應當告訴僧人和信徒，為我建一座塔，用來顯示感應靈驗。』說完就去世了。於是按照遺囑埋葬。到了貞觀十一年，慧廓（慧廓）和各位知情的朋友，到墳墓挖掘。身體的肉都腐爛消失了，只有舌頭沒有腐爛。一縣的士女，都共同仰慕瞻拜。誦讀受持《法華經》的人，又比平時增加了一倍。於是用匣子盛放他的舌頭，在陽陸村北甘谷南岸，為他建造了一座磚塔。
【English Translation】 English version: He did not go out of his house unless it was a major event. Therefore, when visiting to inquire after his well-being, it was rare to see his face. He chanted and recited scriptures until dawn. A manifested being appeared before him and comforted him, saying that if he recited it a thousand times, a thousand Buddhas would protect him; if he recited it ten thousand times, he would surely be reborn in the Pure Land. After hearing these words, he rejoiced and strengthened his resolve. He passed away at the age of seventy.
《The Biography of the Lotus Sutra》, Volume 4 Tripitaka Volume 51 No. 2068 《The Biography of the Lotus Sutra》
《The Biography of the Lotus Sutra》, Volume 5 Section 8.3 on the Victory of Recitation: 1. Shi Yisu (釋遺俗), 2. Shi Heshi (史呵誓), 3. Monk Xuanxiu (僧玄秀), 4. Monk Daohui (僧道慧), 5. Shi Daotai (釋道泰), 6. Shi Puan (釋普安), 7. Monk Sengding (僧定), 8. Shami of the Sui Dynasty (隋沙彌), 9. Shi Sengche (釋僧徹), 10. Cen Wenben (岑文字), 11. Ling Sujing (陵肅璟), 12. Wei Zhonggui (韋仲圭), 13. Shi Huixian (釋慧獻), 14. Shi Huihe (釋慧和), 15. Cui Yiqi (崔義起), 16. Yang Gaihu (陽蓋護), 17. Rong Wence (容文策), 18. Shami of the Song Dynasty (宋沙彌), 19. Long Zhitong (隴志通), 20. Widow of Liang (涼寡婦), 21. Gao Shoujie (高守節), 22. Shi Mingyao (釋明曜), 23. Shi Senghong (釋僧洪), 24. Wang Zhu of the Song Dynasty (宋王珠), 25.
Shi Yisu (釋遺俗), a Shramana of Liquan in Yongzhou during the Tang Dynasty
Shi Yisu (釋遺俗), it is not known where he was from. At the beginning of the Tang Dynasty, he traveled and resided in the Yanglu family in Meiquan Township, south of Liquan County, Yongzhou. He was constantly supported, living a simple and frugal life with few desires, dedicating himself solely to reciting the 《Lotus Sutra》. He recited it continuously day and night, thousands of times. In the early years of the Zhenguan era, due to illness, he was about to pass away. He left a message to his friend Hui Kuo (慧廓), saying: 'Although I have been reciting the scriptures, I hope to receive miraculous signs, so that the ignorant common people will believe and turn to good. If I die, there is no need to put me in a coffin. Expose my body to the elements. After ten years, you can dig it up and see if the root of my tongue has rotted. If it has, then you will know that I did not truly uphold the teachings. If it still exists, you should tell the monks and laypeople to build a pagoda for me to show the miraculous response.' After saying this, he passed away. So he was buried according to his will. In the eleventh year of the Zhenguan era, Hui Kuo (慧廓) and other acquaintances went to the tomb and dug it up. The flesh of his body had all decayed and disappeared, only his tongue had not rotted. The men and women of the county all admired and venerated it. Those who recited and upheld the 《Lotus Sutra》 doubled their efforts. So they put his tongue in a box and built a brick pagoda for him on the south bank of Gangu, north of Yanglu Village.
識者尊嚴。彌隆信敬。讀誦更甚。
雍州福水陰史村呵誓二
雍州長安縣界郊南福水之陰。有史村史呵誓者。少懷善念。常誦法華。行安樂行。慈悲在意。不乘畜產。經云哀愍一切故也。虛約為心。名沾令史往還京省。以習誦相。仍恐路逢相識人事暄涼。便廢所誦。故其所行必小逕左道。低氣怡顏。緣念相續。初不告倦。及終之時。感異香氣。充于村曲。親疏同怪。而莫測其緣。遂理殯之。爾後十年。妻亡乃發尸出。舌根鮮明。余並朽盡。乃別標顯葬矣。
黃州隨華寺僧玄秀三
僧玄秀者。住黃州隨華寺。其性清慎溫恭為志。常誦法華。每感徴異。未以為怪。時屬炎暑。同友逐涼。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。朋從遂絕。秀專斯業。隋末終焉。
唐益州福成寺僧道慧四
僧道慧蜀人。少喪父母。從兄養大。晝夜悲哭。戀慕其父母。生年九。從師誦通法華。祈請其脫苦。誦滿一百部。夢福成寺上空。有殊特光。漸近於庭。忽見有天。百千天眾。而圍繞之。告道慧言。吾是汝雙親。依汝誦經力。生第二天。脫惡趣怖。若
【現代漢語翻譯】 現代漢語譯本：
識者尊重他，彌隆（人名）信任敬佩他，讀誦佛經更加勤奮。
雍州福水陰史村的史呵誓（人名），
史呵誓，是雍州長安縣界郊南福水之陰史村的人。他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，不乘坐牲畜，因為經中說要哀憐一切眾生。他以虛心謹慎為處世準則，雖然擔任令史，往來於京城和地方，仍然不忘誦經。但他又擔心在路上遇到熟人，寒暄問候會中斷誦經，所以他總是選擇小路或偏僻的道路行走，態度謙和，面帶笑容，心中持續不斷地誦唸經文，從不感到疲倦。臨終時，他感動了奇異的香氣，瀰漫在整個村莊，親戚鄰居都感到奇怪，但不知道原因。於是按照禮儀安葬了他。十年後，他的妻子去世，於是打開棺木取出他的屍體，發現他的舌根鮮明如新，其餘部分都已經腐爛。於是另外立碑，隆重地安葬了他。
黃州隨華寺的僧人玄秀（人名），
僧人玄秀，住在黃州隨華寺。他性格清靜謹慎，以溫和恭敬為志向，經常誦讀《法華經》，每次都感到奇異的徵兆，但他並不覺得奇怪。當時正值炎熱的夏天，同寺的僧友們爲了涼快，派人叫玄秀來，想和他談笑。玄秀來到房前，卻看到羽儀衛隊莊嚴肅穆，人馬眾多而威武。他感到害怕，返回告訴同伴。同伴們一同前去觀看，景象和玄秀所說的一樣。他們轉到後門，發現景象更加盛大，抬頭望向空中，人馬填滿天空，沒有邊際，大多乘坐著象和馬，種類混雜著鬼神。他們這才知道這是玄秀誦經感應的結果。於是他們放下這件事，返回各自的房間。第二天早上，他們感到慚愧，向玄秀道歉，從此以後，這些僧友們就和他斷絕了來往。玄秀專心致志地從事誦經的修行，在隋朝末年去世。
唐朝益州福成寺的僧人道慧（人名），
僧人道慧是蜀地人。他年幼時就失去了父母，由哥哥撫養長大。他日夜悲哭，思念父母。九歲時，他跟隨老師誦讀《法華經》，祈求父母脫離苦難。誦滿了100部《法華經》后，他夢見福成寺的上空，出現奇異的光芒，漸漸靠近庭院。忽然看見有天人，以及成百上千的天眾圍繞著他。天人告訴道慧說：『我們是你的父母，依靠你誦經的力量，得以轉生到第二天，脫離了惡道的恐怖。』
【English Translation】 English version:
Those who are knowledgeable respect him. Mi Long (person's name) trusts and admires him. He reads and recites the scriptures even more diligently.
Shi He Shi (person's name) of Yin Shi Village, Fushui, Yongzhou,
Shi He Shi was from Yin Shi Village, Fushui, south of the boundary of Chang'an County, Yongzhou. From a young age, he harbored good intentions and often recited the Lotus Sutra, practiced the conduct of peace and joy, and was filled with compassion in his heart. He did not ride livestock, because the sutra says to have compassion for all beings. He took humility and prudence as his principles of conduct. Although he served as a clerk, traveling between the capital and the provinces, he still did not forget to recite the scriptures. However, he was worried that encountering acquaintances on the road and exchanging greetings would interrupt his recitation, so he always chose small paths or remote roads to travel, with a humble attitude and a smiling face, continuously reciting the scriptures in his heart, never feeling tired. When he was about to die, he sensed a strange fragrance filling the entire village, which surprised relatives and neighbors, but they did not know the reason. So they buried him according to the rituals. Ten years later, his wife died, so they opened the coffin and took out his body, and found that his tongue root was fresh and bright, while the rest had decayed. So they erected another stele and buried him solemnly.
Monk Xuan Xiu (person's name) of Suihua Temple, Huangzhou,
Monk Xuan Xiu lived in Suihua Temple in Huangzhou. His nature was pure and cautious, and he aspired to be gentle and respectful. He often recited the Lotus Sutra and always sensed strange omens, but he did not find it strange. At that time, it was the hot summer, and the fellow monks wanted to cool off, so they sent someone to call Xuan Xiu to come and chat and laugh. When Xuan Xiu arrived in front of the room, he saw solemn guards with feathered canopies and grand horses and carriages. He was frightened and returned to tell his companions. The companions went together to watch, and the scene was the same as Xuan Xiu had said. They turned to the back door and found the scene even grander. Looking up at the sky, the people and horses filled the sky without end, mostly riding elephants and horses, and the types were mixed with ghosts and gods. They then realized that this was the result of Xuan Xiu's recitation of the scriptures. So they put the matter aside and returned to their respective rooms. The next morning, they felt ashamed and apologized to Xuan Xiu. From then on, these monks broke off contact with him. Xuan Xiu devoted himself to the practice of reciting the scriptures and died at the end of the Sui Dynasty.
Monk Dao Hui (person's name) of Fucheng Temple, Yizhou, Tang Dynasty,
Monk Dao Hui was a person from Shu. He lost his parents at a young age and was raised by his elder brother. He cried day and night, longing for his parents. At the age of nine, he followed his teacher to recite the Lotus Sutra, praying for his parents to be freed from suffering. After reciting 100 copies of the Lotus Sutra, he dreamed that in the sky above Fucheng Temple, there was a strange light gradually approaching the courtyard. Suddenly, he saw a deva (god), and hundreds of thousands of devas surrounding him. The deva told Dao Hui: 'We are your parents, and relying on the power of your recitation of the scriptures, we were able to be reborn in the second heaven and escape the fear of the evil realms.'
誦滿千返。必生凈土。當知親子深契來謁陳情。作是語已。隱而不見。覺悟倍生信重。彌專諷誦。聞者展轉。為父母脫苦誦經。感夢告蓋多。略不述而已。
魏常山衡唐精舍釋道泰五
釋道泰。元魏末人。住常山衡唐精舍。夢人謂曰。若至其年。當終於四十二矣。至期年遇重病甚憂。悉以身資為福。友人曰。余聞。供養六十二億菩薩。與一稱觀世音同。君何不至心歸依。可必增壽。泰乃感悟。遂於四日四夜。專精不絕。所坐帷下。忽見光明從戶外而入。見觀音足趺踝間。金色朗照。語泰曰。汝念觀世音耶。亦複誦法華不。泰褰帷頃便不復見。悲喜流汗。便覺體輕。所患遂愈誦通法華文。念彼觀音。年四十四。方為同意說之。泰后終於天命耳。
陳揚都釋普安六
釋普安。姓陳氏。少出家誦通法華。自矜為業。遇熱病苦。口齒皆落。更止自矜。慧心誦滿一夏。夢天童來。以楊枝指齒肉曰。君專心誦經。落齒生如本。當來得道時。即齒白細密。語已夢覺。口中滿齒。后移居靜室。向牖誦經。自然飲食在案前。適食訖。后七日如飽食。身肥滿如斯。感應勝利甚多。春秋八十有九而卒。香滿室音樂聞空。其夜弟子夢。胡僧說偈曰。
若聞法華經 專心而諷誦 聖眾來授手 必生凈土中
【現代漢語翻譯】 現代漢語譯本：誦讀圓滿一千遍，必定往生凈土。應當知道這是親生兒子深深契合佛法前來謁見陳述心意。說完這些話后，就隱身不見了。覺悟后更加倍生信心，更加專心諷誦。聽到的人輾轉相告，都為父母脫離苦難而誦經，感應夢中告知的很多，這裡就省略不說了。
魏國常山衡唐精舍的釋道泰五
釋道泰，是元魏末年的人，住在常山衡唐精舍。夢中有人告訴他說：『如果到那一年，你應當終結於四十二歲。』到了那年，遇到重病非常憂愁，全部用自己的財物來做善事。朋友說：『我聽說，供養六十二億菩薩，與稱念一聲觀世音（Avalokitesvara）菩薩的名號功德相同。您為什麼不至誠歸依觀世音菩薩，一定可以增加壽命。』道泰於是感悟，就在四天四夜裡，專心精進不間斷。在所坐的帷帳下，忽然看見光明從戶外射入，看見觀音（Avalokitesvara）菩薩的足趺踝間，金色明亮照耀。告訴道泰說：『你念觀世音（Avalokitesvara）菩薩嗎？也誦《法華經》（Lotus Sutra）嗎？』道泰撩起帷帳，頃刻間就不再看見。悲喜交加，流汗不止，便覺得身體輕盈，所患的病也痊癒了。誦讀通達《法華經》（Lotus Sutra）的經文，唸誦觀世音（Avalokitesvara）菩薩的名號，四十四歲時，才為志同道合的人說這件事。道泰後來享盡天年而終。
陳國揚都的釋普安六
釋普安，姓陳。年少出家，誦讀通達《法華經》（Lotus Sutra），自認為這是自己的事業。遇到熱病痛苦，牙齒都脫落了，更加停止了自滿。以智慧之心誦經滿一個夏天，夢見天童前來，用楊枝指向牙齒的肉說：『您專心誦經，脫落的牙齒會像原來一樣生長出來，將來得道的時候，牙齒就會潔白細密。』說完就從夢中醒來，口中長滿了牙齒。後來移居到靜室，對著窗戶誦經，自然有飲食擺在案前。剛吃完飯，之後七天都像飽食一樣，身體肥胖充滿。感應和殊勝的事蹟很多。八十九歲時去世，香氣充滿房間，音樂響徹天空。那天晚上，弟子夢見胡僧說偈語：
如果聽聞《法華經》（Lotus Sutra），專心諷誦，聖眾前來授手，必定往生凈土之中。
【English Translation】 English version: After reciting it a thousand times, one will surely be reborn in the Pure Land. It should be known that this is a son who deeply understands the Dharma, coming to pay respects and express his feelings. After saying these words, he disappeared. Awakening brought about increased faith and more dedicated recitation. Those who heard about it told each other, reciting the sutra to liberate their parents from suffering. There were many instances of being informed in dreams, but they will not be elaborated upon here.
Sh釋 Dao Tai Five of Heng Tang 精舍 (精舍: Vihara) in Changshan, Wei Dynasty
釋 Dao Tai was a person from the end of the Yuan Wei Dynasty, residing in Heng Tang 精舍 (精舍: Vihara) in Changshan. In a dream, someone told him, 'If you reach that year, you should end at the age of forty-two.' When that year arrived, he encountered a serious illness and was very worried, using all his possessions to perform meritorious deeds. A friend said, 'I have heard that offering to sixty-two billion Bodhisattvas is the same as reciting the name of Avalokitesvara (觀世音). Why don't you sincerely take refuge in Avalokitesvara (觀世音)? You can certainly increase your lifespan.' Dao Tai then had an epiphany and, for four days and four nights, was dedicated and unceasing. Under the curtain where he sat, he suddenly saw light entering from outside the door, seeing the golden light shining brightly from the ankle of Avalokitesvara's (觀世音) foot. He told Dao Tai, 'Do you recite Avalokitesvara (觀世音)? Do you also recite the Lotus Sutra (法華經)?' Dao Tai lifted the curtain and, in an instant, could no longer see. Overwhelmed with sorrow and joy, he sweated profusely and felt his body lighten, and the illness was cured. He recited and understood the text of the Lotus Sutra (法華經), reciting the name of Avalokitesvara (觀世音). At the age of forty-four, he told this story to like-minded people. Dao Tai later lived out his natural lifespan.
釋 Pu An Six of Yangdu, Chen Dynasty
釋 Pu An, whose surname was Chen, left home at a young age and recited and understood the Lotus Sutra (法華經), considering it his career. He encountered a painful fever, and his teeth fell out, further ceasing his self-satisfaction. With a wise heart, he recited the sutra for a full summer. He dreamed that a celestial child came and pointed to the flesh of his teeth with a willow branch, saying, 'If you recite the sutra wholeheartedly, the fallen teeth will grow back as before. When you attain the Way in the future, your teeth will be white and fine.' After speaking, he woke up from the dream, and his mouth was full of teeth. Later, he moved to a quiet room and recited the sutra facing the window, and food and drink naturally appeared on the table in front of him. Just after eating, he felt full for the next seven days, and his body was plump and full. There were many responses and victories. He passed away at the age of eighty-nine, with fragrance filling the room and music heard in the sky. That night, a disciple dreamed that a Hu (胡) monk spoke a verse:
If you hear the Lotus Sutra (法華經), and recite it wholeheartedly, the saints will come to offer their hands, and you will surely be reborn in the Pure Land.
推之依誦經生凈土矣。
唐潞州法住寺釋僧定七
釋僧定。是曇榮同門。住法住寺。行方等懺悔。諷誦法華。晝夜未嘗眠臥。戒行精高。夢感見諸聖眾。彌悔彌誦。貞觀七年七月十四日。於法住道場內。見大光明。五色間起。從上而下。中有七佛。相好非常。語僧定云。我是毗婆尸如來無所著至真等正覺。以汝罪銷故來為證。然非本師。不與授記。如是六佛。皆同此詞。又有大光明倍前。從上而下。中有九百九十四佛。語僧定皆同此詞。最後一佛云。我是汝本師釋迦牟尼也。為汝罪銷故來授記。汝身器清凈。于賢劫中。當作佛名為普明。汝行方等大乘。普賢道場。誦持法華不可思議也。若斯之應現感靈。難稱記矣(若依續僧傳。曇榮與僧定。同行方等悔法。見七佛釋迦。授二人記。更不云誦法華。然別記中。誦持法華。行方等大乘普賢悔法。記者所聞不同而已)。
隋岐州東山下村沙彌八
隋開皇初。有揚州僧。忘其名。自誦通涅槃經一部。謂多誦自矜為業。時岐州東山下村中有沙彌。誦觀世音經。二人俱暴死。心下俱暖。同至閻王所。乃處沙彌金高座。甚恭敬之。處涅槃僧銀高座。敬心不重。事訖勘問。二俱余壽。皆放還。彼涅槃僧。情大恨恨。恃所誦多。門下沙彌住處。於是兩辭。
【現代漢語翻譯】 現代漢語譯本：由此可以推斷，誦經可以使人往生凈土。
唐朝潞州法住寺的釋僧定
釋僧定是曇榮的同門師兄弟，住在法住寺。他修習方等懺悔法，諷誦《法華經》，日夜不眠不臥，戒律精嚴。夢中感應，見到諸位聖眾。他越是懺悔，越是誦經。貞觀七年七月十四日，在法住道場內，見到大光明，五色交織，從上而下。光中有七佛，相貌莊嚴殊勝。告訴僧定說：『我是毗婆尸如來（Vipashyin，過去七佛之一，意為勝觀），無所著至真等正覺（Arhat，應供，殺賊，不生）。因為你的罪業消除，所以我來為你作證。但我不是你的本師，不能給你授記。』如此六佛，都說了同樣的話。又有更大的光明，比之前的光明更加強烈，從上而下。光中有九百九十四佛，告訴僧定也都說了同樣的話。最後一佛說：『我是你的本師釋迦牟尼（Sakyamuni，能仁寂默）佛，因為你的罪業消除，所以我來給你授記。你的身體已經清凈，在賢劫（Bhadrakalpa，現在所處的劫，此劫有千佛出世）中，應當成佛，佛號為普明。你修習方等大乘，普賢道場（Samantabhadra，大行），誦持《法華經》，功德不可思議。』這樣的應現感應，難以稱量記載（如果按照《續僧傳》的記載，曇榮和僧定一同修習方等懺悔法，見到七佛和釋迦佛，為二人授記，沒有提到誦《法華經》。然而在其他記載中，僧定誦持《法華經》，修習方等大乘普賢懺悔法。記錄者所聽到的不同而已）。
隋朝岐州東山下村的沙彌八
隋朝開皇初年，有位揚州僧人，忘記了他的名字。他自己誦通了一部《涅槃經》，認為多誦經是值得自誇的事業。當時岐州東山下村中有一位沙彌，誦持《觀世音經》。這兩人都突然暴死，但心下都還有餘溫。一同到了閻王那裡。閻王讓沙彌坐在金高座上，非常恭敬他。讓涅槃僧坐在銀高座上，敬意不重。事情處理完畢后，查問他們的壽命，發現二人都還有餘壽，於是都放他們還陽。那位涅槃僧，心中非常怨恨，仗恃自己所誦的經多，於是向沙彌住處告辭。
【English Translation】 English version: From this, it can be inferred that reciting scriptures can lead to rebirth in the Pure Land.
The Monk Sengding of Fazhu Temple in Luzhou, Tang Dynasty
The Monk Sengding was a fellow disciple of Tanrong, residing in Fazhu Temple. He practiced the Fangdeng repentance method and chanted the Lotus Sutra, never sleeping day or night, and his observance of precepts was meticulous. In a dream, he sensed the presence of various holy beings. The more he repented, the more he chanted the scriptures. On the 14th day of the seventh month of the seventh year of the Zhenguan era, within the Fazhu Dojo, he saw a great light, interwoven with five colors, descending from above. Within the light were seven Buddhas, with extraordinary and auspicious appearances. They said to Sengding: 'I am Vipashyin Tathagata (Vipashyin, one of the past seven Buddhas, meaning 'superior observation'), Arhat (worthy of offerings, destroyer of thieves, non-arising), Samyak-sambuddha (perfectly enlightened). Because your sins have been eliminated, I have come to bear witness for you. However, I am not your original teacher and cannot bestow a prophecy upon you.' The six Buddhas all said the same words. Then there was an even greater light, more intense than before, descending from above. Within the light were nine hundred and ninety-four Buddhas, who all said the same words to Sengding. The last Buddha said: 'I am your original teacher, Sakyamuni (Sakyamuni, the capable and silent one) Buddha. Because your sins have been eliminated, I have come to bestow a prophecy upon you. Your body is now pure. In the Bhadrakalpa (the present kalpa, in which a thousand Buddhas will appear), you shall become a Buddha named Puming. You practice the Fangdeng Mahayana, the Samantabhadra (universal worthy) Dojo, and chanting the Lotus Sutra is inconceivable.' Such manifestations and spiritual responses are difficult to describe and record (According to the Continued Biographies of Eminent Monks, Tanrong and Sengding practiced the Fangdeng repentance method together, saw the seven Buddhas and Sakyamuni, and received prophecies for both of them, without mentioning chanting the Lotus Sutra. However, in other records, Sengding chanted the Lotus Sutra and practiced the Fangdeng Mahayana Samantabhadra repentance method. The recorders heard different things).
The Shami Ba of Dongshanxia Village in Qizhou, Sui Dynasty
In the early years of the Kaihuang era of the Sui Dynasty, there was a monk from Yangzhou, whose name is forgotten. He had recited the entire Nirvana Sutra and considered reciting many scriptures to be a praiseworthy endeavor. At that time, in Dongshanxia Village in Qizhou, there was a Shami who chanted the Avalokiteshvara Sutra. Both of them suddenly died, but their chests were still warm. They both went to King Yama's place. King Yama had the Shami sit on a golden high seat and treated him with great respect. He had the Nirvana monk sit on a silver high seat and did not show him much respect. After the matter was dealt with, their lifespans were checked, and it was found that both of them still had remaining lifespans, so they were both released to return to the world. The Nirvana monk was very resentful, relying on the fact that he had recited more scriptures, so he bid farewell to the Shami's residence.
各蘇所在。彼從南來至岐州。訪得具問所由。沙彌言。初誦觀音。別衣別所。燒香咒愿。然後乃誦。斯法不怠。更無他術。彼謝曰。吾罪深矣。所謂涅槃威儀不整。身口不凈。救忘而已。古人遺言。多惡不如少善。於今取驗。悔往而返云。
縫州陷泉寺釋僧徹九
釋僧徹。住縫州南孤山陷泉寺。昔行遇癩者在穴中。徹引至山中。為鑿穴給食。令誦法華。素不識文字。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。鬚眉平復。膚色如常。故經云。病之良藥。斯誠驗矣。
唐并州釋僧衍十
釋僧衍。并州人也。凡厥并州人。七歲已上。皆解唸佛。生凈土多。衍久居并州。誦法華經。欣求安養。以經云即往安樂世界故也。每日一遍。三年成千部。夢自身左右生羽翼。以法華文字為文彩。欲飛翔身自輕。即飛去西方。到七寶地。宮殿相併。天人滿中。顧視己身。羽翼頓成。大寶蓮華臺。一一文字。變作丈六佛身。各說偈云。汝在濁世誦妙法。眾生業障唯見字。實是三身圓滿佛。今成羽翼複本身。聞偈見臺。六萬九千三百餘化佛坐葉上。臺上佛是阿彌陀佛也。進頂禮。臺佛即語衍。汝還閻浮。以我云相示眾生。又弘法華功德。應時諸佛變作本羽翼。
【現代漢語翻譯】 現代漢語譯本： 他問了各蘇（Gesu，人名）的住處。他從南方來到岐州（Qizhou）。打聽到了各蘇，詳細詢問了事情的緣由。沙彌（Shami，佛教出家男子）說：『我最初誦讀《觀音經》（Guanyin Jing），在另外的房間，另外的地方。焚香禱告，然後才誦讀。這種方法從不懈怠，沒有其他的技巧。』那人謝罪說：『我的罪過太深重了。』這就是所謂的涅槃（Nirvana）威儀不整，身口不乾淨，只是爲了補救遺忘而已。古人遺言說：『多做惡事不如少做善事。』今天得到了驗證。他後悔以往的過錯，回頭是岸。
縫州（Fengzhou）陷泉寺（Xianquan Temple）的釋僧徹（Shi Sengche） 釋僧徹，住在縫州南面的孤山（Gushan）陷泉寺。過去他行走時遇到一個長癩病的人在洞穴中。僧徹把他帶到山中，為他鑿洞居住，供給食物，讓他誦讀《法華經》（Fahua Jing）。那人原本不識字，而且又愚笨粗俗，僧徹一句一句地教他，始終不辭勞倦。誦經到一半的時候，夢中有人教導他。自那以後，他漸漸變得聰明起來，學會了五六卷經文。身上的瘡也漸漸好轉。一部經誦完之後，眉毛鬍鬚都恢復了，膚色也和常人一樣。所以經書上說：『這是治療疾病的良藥。』這真是應驗了。
唐朝并州（Bingzhou）的釋僧衍（Shi Sengyan） 釋僧衍，是并州人。凡是并州人，七歲以上，都會念佛，往生凈土的很多。僧衍長期居住在并州，誦讀《法華經》，欣喜地求生安養（Anyang，極樂世界）。因為經書上說可以往生安樂世界。他每天誦讀一遍，三年誦成了千部。夢見自己左右長出了翅膀，翅膀上的紋彩是《法華經》的文字。想要飛翔，身體感到輕盈，就飛向了西方。到達了七寶（Qibao）之地，宮殿相連，到處都是天人。回頭看自己的身體，翅膀頓時長成，化作巨大的寶蓮花臺。每一個文字，都變成了一丈六尺高的佛身，各自說著偈語：『你在污濁的世間誦讀妙法，眾生因為業障只能看到文字。實際上這是三身圓滿的佛，如今化成翅膀恢復你的本身。』聽到偈語，看到蓮花臺，六萬九千三百多化佛（Huafuo）坐在蓮葉上。臺上的佛是阿彌陀佛（Amitabha）。他上前頂禮。臺上的佛對僧衍說：『你回到閻浮（Yanfu，我們所居住的娑婆世界），用我的云相來昭示眾生，還要弘揚《法華經》的功德。』當時諸佛都變回了原本的翅膀。
【English Translation】 English version: He inquired about the whereabouts of Gesu (a name). He came from the south to Qizhou. He found Gesu and asked in detail about the reason. The Shami (Buddhist novice monk) said, 'I initially recited the Guanyin Sutra (Guanyin Jing) in a separate room, in a separate place. I burned incense and prayed, and then I recited. This method is never neglected, and there are no other skills.' That person apologized and said, 'My sins are too deep.' This is the so-called improper Nirvana (Nirvana) demeanor, unclean body and mouth, just to remedy forgetfulness. The ancients left a saying: 'Doing many evil deeds is not as good as doing a few good deeds.' Today it has been verified. He regretted his past mistakes and turned back to the shore.
Shi Sengche (a monk's name) of Xianquan Temple (Sunken Spring Temple) in Fengzhou Shi Sengche lived in Xianquan Temple on Gushan (Lonely Mountain) south of Fengzhou. Once, while walking, he encountered a leper in a cave. Sengche brought him to the mountain, dug a cave for him to live in, provided him with food, and had him recite the Lotus Sutra (Fahua Jing). The man originally did not know how to read, and was also stupid and vulgar. Sengche taught him sentence by sentence, never tiring. When he recited half of the sutra, someone taught him in a dream. Since then, he gradually became smarter and learned five or six volumes of scriptures. The sores on his body gradually improved. After reciting the entire sutra, his eyebrows and beard recovered, and his complexion was the same as ordinary people. Therefore, the scriptures say: 'This is a good medicine for treating diseases.' This is indeed verified.
Shi Sengyan (a monk's name) of Bingzhou in the Tang Dynasty Shi Sengyan was a native of Bingzhou. All the people of Bingzhou, above the age of seven, know how to recite the Buddha's name, and many are reborn in the Pure Land. Sengyan lived in Bingzhou for a long time, reciting the Lotus Sutra, joyfully seeking rebirth in Anyang (Peaceful Nurturing, the Pure Land of Ultimate Bliss). Because the scriptures say that one can be reborn in the Land of Bliss. He recited it once a day, and in three years he recited a thousand copies. He dreamed that wings grew on his left and right sides, and the patterns on the wings were the words of the Lotus Sutra. Wanting to fly, his body felt light, and he flew to the West. He arrived at the Land of Seven Treasures (Qibao), with palaces connected to each other, and everywhere were Devas (heavenly beings). Looking back at his body, wings suddenly grew, transforming into a huge Treasure Lotus Platform. Each word transformed into a sixteen-foot-tall Buddha body, each speaking a verse: 'You recite the wonderful Dharma in the turbid world, and sentient beings can only see the words because of karmic obstacles. In reality, this is the perfectly complete Three-Body Buddha, now transformed into wings to restore your original self.' Hearing the verse and seeing the lotus platform, more than sixty-nine thousand three hundred transformation Buddhas (Huafuo) sat on the lotus leaves. The Buddha on the platform is Amitabha Buddha (Amitabha). He stepped forward and prostrated. The Buddha on the platform said to Sengyan, 'You return to Jambudvipa (Yanfu, the world we live in), and show sentient beings my cloud appearance, and also promote the merits of the Lotus Sutra.' At that time, all the Buddhas transformed back into their original wings.
還娑婆。夢覺流淚。誦法華更入觀心。于舌端有八葉蓮華。華上有佛。結跏趺坐。法華一一文字。從佛口出。皆作金色。具有光明。變為佛身。遍滿虛空。圍持經者。閉眼即現此相。開眼即不見。專觀專誦。臨終之時。紫雲聳砌。端坐誦經而卒。春秋七十有。具注此事。秘收經奧。后見聞者。悲泣結緣而已。
中書令岑文字十一
中書令岑文。本江陵人。少信佛。常唸誦法華經普門品。嘗我乘船。于吳江中流船懷。船人盡死。文字沒在水中。聞有人言。但唸佛必不死也。如是三言。既而隨波誦出已著此岸遂免。後於江陵設齋。僧徒集其家。有一客僧獨後去。謂文字曰。天下方亂。君幸不預其災。終逢太平彼富貴也。言畢趨出。既而文字自食。碗中得舍利二粒。後果如其(文字自向唐臨說)。
國子祭酒肅璟十二
國子祭酒肅陵人。梁滅入隋。姊為煬帝皇后。生長貴盛。而家崇佛法。大業中自以誦法華經。乃依經文作多寶塔。以檀香為之。塔高三尺許。其上方復下原下。併爲木多寶佛像。經數年。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。製作異於中國。面形似胡。其眼精以銀為之。中累精光。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
【現代漢語翻譯】 現代漢語譯本 還娑婆（指輪迴的世界）。夢中醒來，流下眼淚。誦讀《法華經》時，更深入觀想。在舌尖上出現八葉蓮花，蓮花上有一尊佛，結跏趺坐。法華經的每一個文字，都從佛口中發出，呈現金色，具有光明，變化成佛身，遍滿虛空，圍繞著誦經的人。閉上眼睛就能顯現這種景象，睜開眼睛就看不見。專心觀想，專心誦讀。臨終的時候，出現紫色的雲彩堆積如臺階，端坐誦經而去世。享年七十多歲。詳細記錄這件事，秘密收藏經書的奧義。後來的見聞者，悲傷哭泣，結下善緣而已。
中書令岑文字十一
中書令岑文字，是江陵人。從小就信奉佛教，經常唸誦《法華經·普門品》。曾經乘坐船隻，在吳江的江心，船隻沉沒，船上的人都死了。岑文字沉在水中，聽到有人說：『只要唸佛，必定不會死。』這樣說了三遍。不久，隨著波浪誦唸佛號，就被衝到岸邊，得以倖免。後來在江陵設齋，僧侶聚集在他家。有一位客僧獨自最後離開，對岑文字說：『天下將要大亂，您幸運地不會遭遇災禍，最終會遇到太平盛世，享受榮華富貴。』說完就快步離開了。不久，岑文字自己吃飯時，在碗中得到兩粒舍利。後來的事情正如他所說（岑文字親自向唐臨說的）。
國子祭酒肅璟十二
國子祭酒肅璟，是肅陵人。梁朝滅亡後進入隋朝。姐姐是隋煬帝的皇后。生長在顯貴之家，而且家族崇尚佛法。大業年間，他因為誦讀《法華經》，就根據經文製作了多寶塔。用檀香木製作，塔高三尺左右。塔的上方和下方，都製作了木製的多寶佛像。過了幾年，他的侄子銓在宅中，早上起來忽然在前院的草叢中，看見一座檀木浮圖（指佛塔），下面有一個鍮石（一種合金）佛像，製作樣式不同於中國，面部形狀像胡人，眼睛用銀製作，中間凝聚著精光，清凈得如同自然產生一樣。銓感到奇怪，跑去告訴肅璟。肅璟看了非常驚喜，拿起塔蓋，嘗試放在多寶塔上，完全吻合。
【English Translation】 English version He returned to the Saha world (referring to the world of reincarnation). Awakening from a dream, he shed tears. While reciting the Lotus Sutra, he entered deeper contemplation. An eight-petaled lotus flower appeared on the tip of his tongue, with a Buddha sitting in the lotus posture. Each and every word of the Lotus Sutra came from the Buddha's mouth, appearing golden and radiant, transforming into Buddha bodies, filling the void, and surrounding the sutra reciter. Closing his eyes, this vision would appear; opening them, it would disappear. He focused intently on contemplation and recitation. At the time of his death, purple clouds rose like steps, and he passed away while sitting upright and reciting the sutra. He lived to be over seventy years old. This event was recorded in detail, and the profound meaning of the sutra was secretly treasured. Later viewers and listeners could only grieve and form karmic connections.
Censor-in-chief Cen Wenben, part 11
Censor-in-chief Cen Wenben was a native of Jiangling. He believed in Buddhism from a young age and often recited the Universal Gate Chapter of the Lotus Sutra. Once, while traveling by boat in the middle of the Wu River, the boat sank, and all the boatmen died. Cen Wenben was submerged in the water and heard someone say, 'Just recite the Buddha's name, and you will surely not die.' This was said three times. Soon after, reciting the Buddha's name with the waves, he was washed ashore and escaped death. Later, he held a vegetarian feast in Jiangling, and monks gathered at his home. A guest monk, leaving last, said to Cen Wenben, 'The world is about to be in great chaos, but you are fortunate not to encounter disaster and will eventually meet a time of peace and prosperity.' After speaking, he quickly departed. Soon after, while Cen Wenben was eating, he found two sarira (relics) in his bowl. The subsequent events unfolded as he had said (Cen Wenben himself told this to Tang Lin).
Libationer of the Imperial Academy Su Jing, part 12
Libationer of the Imperial Academy Su Jing was a native of Suling. After the Liang dynasty was destroyed, he entered the Sui dynasty. His elder 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, because he recited the Lotus Sutra, he made a stupa (pagoda) of Many Jewels according to the sutra's text. It was made of sandalwood and was about three chi (a Chinese unit of measurement, approximately one foot) tall. At the top and bottom of the stupa, wooden statues of the Buddha of Many Jewels were made. After several years, his nephew Quan, while at home, suddenly saw a sandalwood futu (another word for pagoda) in the grass in the front courtyard in the morning. Underneath it was a toushi (an alloy) Buddha statue, made in a style different from that of China, with a face resembling that of a Hu (a general term for non-Chinese people from the north and west), and its eyes were made of silver, with a concentrated light in the middle, as pure as if naturally formed. Quan was surprised and ran to tell Su Jing. Su Jing was delighted upon seeing it, picked up the lid, and tried placing it on the stupa of Many Jewels, and it fit perfectly.
如故造。璟喜勸自以為精誠。盛其佛像。函內有舍利百餘枚。璟女以尼年小竊疑。胡僧每云。舍利錘打不破。乃試取三十枚。于石上以斧折之。舍利了無著者。女就地拾覓。唯得三四枚。余並失不見所在。既而懼以告璟。璟往塔中視之。則舍利皆在如舊。璟從此日。誦法華經一遍。以至於終。貞觀十一年病篤。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。尼如言往迎之未還。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。次之倒臥遂絕。遺令獨載一車斂。以在身之服。婦人不得送葬。勿以酒肉祭。制坎才令沒棺。潮野嘆其道寤。家人奉而行之。
臨邛韋仲圭十三
仲圭者天性孝悌。為州里所敬。年十七群表尤異。為蒙陽長。父廉自資陽都。遂以老歸。武德中遇病。仲圭不釋冠帶而養。久之父卒。謝遣妻妾。閭于墓右。尤信佛教。誦法華經。晝則負土成墳。夜專誦經。精誠不倦。終三年不歸。嘗有一虎。夜至廬前。蹲踞聽經。久之而不去。圭正念曰。不願猛獸之相逼也。虎即起去。明旦見繞墓生芝草七十二莖。當墳前者。行列次第如人種殖。皆朱莖紫蓋。蓋經
【現代漢語翻譯】 現代漢語譯本： 像之前那樣建造（佛像）。璟（人名）喜歡勸說自己要精誠。用精美的容器盛放佛像，盒子裡有舍利（佛陀或高僧火化后的遺物）一百多枚。璟的女兒因為是年輕的尼姑，暗中懷疑。胡僧（來自西域的僧人）常說，舍利用錘子都打不破。於是她試著取出三十枚，在石頭上用斧頭敲打。舍利完全沒有損壞的痕跡。女兒就地尋找，只找到三四枚，其餘的都丟失不見了。不久她害怕地把這件事告訴了璟。璟到塔中檢視，發現舍利都在，和原來一樣。璟從那天起，每天誦讀一遍《法華經》，直到去世。貞觀十一年，病情嚴重，蕭后（隋煬帝的皇后）和弟弟侄子去看望他。璟和他們見面，各自點燃香。於是就此告別，只留下弟弟公瑀（人名）和做尼姑的女兒。讓他們點燃香誦經。過了一會兒，璟對他的尼姑女兒說：『我想要走了，普賢菩薩（佛教菩薩名）來迎接我，在東院。你可以去迎接他。』尼姑按照他的話去迎接，還沒回來。璟說：『這個院子不乾淨，菩薩不肯來。我應當去迎接他。你們好好住著。』於是和公瑀等人告別，然後起身長跪合掌，正對著西方。接著倒下就去世了。遺囑說用一輛車裝殮，穿在身上的衣服。婦女不得送葬。不要用酒肉祭祀。挖的墓穴只要能埋沒棺材就行。潮野（人名）讚歎他覺悟了。家人按照他的遺囑辦理喪事。
臨邛（地名）韋仲圭（人名）十三
仲圭天性孝順友愛，被鄉里所敬重。十七歲時，他的表現尤其突出，擔任蒙陽（地名）縣長。他的父親廉（人名）從資陽（地名）來到都城，於是年老回家。武德年間，父親生病。仲圭不脫下官帽和腰帶侍奉父親。很久以後父親去世。他辭退了妻妾，在墓地旁邊搭廬居住。他尤其信奉佛教，誦讀《法華經》。白天就背土筑墳，晚上專心誦經，精誠不倦。三年都沒有回家。曾經有一隻老虎，夜裡來到廬舍前，蹲著聽經。很久都不離開。仲圭心懷正念說：『不希望被猛獸逼迫。』老虎就起身離開了。第二天看見墳墓周圍生長了七十二株靈芝草。在墳墓前面，排列有序，像人種植的一樣。都是紅色的莖，紫色的蓋。蓋子像經 English version: He built (the Buddha statue) as before. Jing (person's name) liked to persuade himself to be sincere. He placed the Buddha statue in a beautiful container, and inside the box were more than a hundred pieces of Sharira (relics of the Buddha or eminent monks after cremation). Jing's daughter, being a young nun, secretly suspected. The foreign monk (a monk from the Western Regions) often said that Sharira cannot be broken even with a hammer. So she tried to take out thirty pieces and hit them with an axe on a stone. The Sharira showed no signs of damage at all. The daughter searched the ground and only found three or four pieces, the rest were lost and could not be found. Soon she fearfully told Jing about this. Jing went to the pagoda to check and found that the Sharira were all there, just as before. From that day on, Jing recited the 'Lotus Sutra' once a day until his death. In the eleventh year of Zhenguan, he became seriously ill, and Empress Xiao (Empress of Emperor Yang of Sui) and her younger brother and nephews came to visit him. Jing met with them, and they each lit incense. Then they said goodbye, leaving only his younger brother Gong Yu (person's name) and his daughter who was a nun. He asked them to light incense and recite scriptures. After a while, Jing said to his nun daughter: 'I want to leave, and Samantabhadra Bodhisattva (a Buddhist Bodhisattva) is coming to greet me in the east courtyard. You can go and greet him.' The nun went to greet him as he said, but had not returned. Jing said: 'This courtyard is not clean, and the Bodhisattva is unwilling to come. I should go and greet him. You stay well.' Then he said goodbye to Gong Yu and others, then got up, knelt and put his palms together, facing west. Then he fell down and died. His will said to use one cart for the coffin and the clothes he was wearing. Women are not allowed to attend the funeral. Do not use wine and meat for sacrifices. The grave should be dug just enough to bury the coffin. Chao Ye (person's name) praised his enlightenment. The family handled the funeral according to his will.
Linqiong (place name) Wei Zhonggui (person's name) Thirteen
Zhonggui 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 head of Mengyang (place name) County. His father Lian (person's name) came to the capital from Ziyang (place name), and then returned home in his old age. During the Wude period, his father fell ill. Zhonggui did not take off his official hat and belt to serve his father. After a long time, his father passed away. He dismissed his wives and concubines and lived in a hut next to the tomb. He especially believed in Buddhism and recited the 'Lotus Sutra'. During the day, he carried soil to build the tomb, and at night he concentrated on reciting scriptures, with sincerity and diligence. He did not return home for three years. Once, a tiger came to the hut at night and squatted to listen to the scriptures. It did not leave for a long time. Zhonggui said with righteous thoughts: 'I do not want to be forced by fierce beasts.' The tiger got up and left. The next day, seventy-two Ganoderma lucidum mushrooms were seen growing around the tomb. In front of the tomb, they were arranged in order, like people planted them. They all had red stems and purple caps. The caps were like scriptures.
【English Translation】 English version: He built (the Buddha statue) as before. Jing (person's name) liked to persuade himself to be sincere. He placed the Buddha statue in a beautiful container, and inside the box were more than a hundred pieces of Sharira (relics of the Buddha or eminent monks after cremation). Jing's daughter, being a young nun, secretly suspected. The foreign monk (a monk from the Western Regions) often said that Sharira cannot be broken even with a hammer. So she tried to take out thirty pieces and hit them with an axe on a stone. The Sharira showed no signs of damage at all. The daughter searched the ground and only found three or four pieces, the rest were lost and could not be found. Soon she fearfully told Jing about this. Jing went to the pagoda to check and found that the Sharira were all there, just as before. From that day on, Jing recited the 'Lotus Sutra' once a day until his death. In the eleventh year of Zhenguan, he became seriously ill, and Empress Xiao (Empress of Emperor Yang of Sui) and her younger brother and nephews came to visit him. Jing met with them, and they each lit incense. Then they said goodbye, leaving only his younger brother Gong Yu (person's name) and his daughter who was a nun. He asked them to light incense and recite scriptures. After a while, Jing said to his nun daughter: 'I want to leave, and Samantabhadra Bodhisattva (a Buddhist Bodhisattva) is coming to greet me in the east courtyard. You can go and greet him.' The nun went to greet him as he said, but had not returned. Jing said: 'This courtyard is not clean, and the Bodhisattva is unwilling to come. I should go and greet him. You stay well.' Then he said goodbye to Gong Yu and others, then got up, knelt and put his palms together, facing west. Then he fell down and died. His will said to use one cart for the coffin and the clothes he was wearing. Women are not allowed to attend the funeral. Do not use wine and meat for sacrifices. The grave should be dug just enough to bury the coffin. Chao Ye (person's name) praised his enlightenment. The family handled the funeral according to his will. Linqiong (place name) Wei Zhonggui (person's name) Thirteen Zhonggui 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 head of Mengyang (place name) County. His father Lian (person's name) came to the capital from Ziyang (place name), and then returned home in his old age. During the Wude period, his father fell ill. Zhonggui did not take off his official hat and belt to serve his father. After a long time, his father passed away. He dismissed his wives and concubines and lived in a hut next to the tomb. He especially believed in Buddhism and recited the 'Lotus Sutra'. During the day, he carried soil to build the tomb, and at night he concentrated on reciting scriptures, with sincerity and diligence. He did not return home for three years. Once, a tiger came to the hut at night and squatted to listen to the scriptures. It did not leave for a long time. Zhonggui said with righteous thoughts: 'I do not want to be forced by fierce beasts.' The tiger got up and left. The next day, seventy-two Ganoderma lucidum mushrooms were seen growing around the tomb. In front of the tomb, they were arranged in order, like people planted them. They all had red stems and purple caps. The caps were like scriptures.
五寸。光色異常。鄰里以告州縣。時爭君昌為刺史說裕為別駕。共至墓所察之。忽有一鳥。如鴨[衛-韋+含]雙鯉魚。各長一尺許。飛來集君昌前。魚置於地而去。君昌等尤深嗟嘆。采芝對奏。詔表門閭(仲圭弟孝隋為大理主簿為臨說。更閭州人亦同云爾)。
唐金城瓦官寺釋慧獻十四
釋慧獻者金城人也。失父母后出家守戒。從師訪道。誦通法華。專志為業。發願于父母墓所誦經。欲救輪迴苦。凡經歷三年。精勤諷誦。未曾暫廢。至夜三更。空中有大光明。又雨華如雪而下。中有聲語獻言。吾是汝父。汝初誦經力。已住第二天。誦滿千部。聖眾來迎。從天生凈土。汝母依涅槃經力。即生不動國。彼在生之時。書寫涅槃一卷。汝誦經資彼在生善故。語已隱不現。鄰里謂失火。至曉更問慧獻。獻具說始末。聞者悲涕。于墓所誦經資親。其類蓋多。
都下眾造寺慧和十五
慧和道人者。宋秦始義嘉時。未出家為南賊。劉胡下都參值諜來著新林。被捉便欲研頭。其前在鵲渚遇臺軍。已經怖懅。從此之後恒誦觀世音經。臨被殺時。心念益至。遂爾曰斬之三研三折。於是軍主謂為異事。立便放去。慧和得脫便出家。
司亢少常伯崔義起十六
崔義起大不信佛。妻父肅鏗念善誦法華般若數
【現代漢語翻譯】 現代漢語譯本： 五寸長，光彩顏色不同尋常。鄰居把這件事告訴了州縣官。當時爭君昌擔任刺史，說裕擔任別駕。他們一起到墓地檢視情況。忽然有一隻鳥，像鴨子一樣，銜著兩條鯉魚，每條大約一尺長。飛來停在君昌面前，把魚放在地上就飛走了。君昌等人更加深感驚歎。采芝上奏朝廷，皇帝下詔表彰他的家門（仲圭的弟弟孝隋擔任大理主簿，為臨終的人說法，更閭州的人也這樣說）。 唐金城瓦官寺釋慧獻十四 釋慧獻是金城人。失去父母后出家守戒，跟隨老師尋訪佛道，誦讀精通《法華經》，專心致志以此為事業。發願在父母的墓地誦經，想要救度他們脫離輪迴之苦。總共經歷了三年，精進勤奮地誦讀，未曾有片刻懈怠。到了夜裡三更時分，空中出現巨大的光明，又像下雪一樣降下花朵。其中有聲音對慧獻說：『我是你的父親。你最初誦經的力量，已經使我住在第二天。誦滿一千部經，聖眾就會來迎接我，從天界往生凈土。你的母親依靠《涅槃經》的力量，就往生到不動國。她在世的時候，書寫了一卷《涅槃經》。你誦經的功德資助她在世時的善行。』說完就隱沒不見了。鄰居們以為是失火了，到天亮后才去問慧獻。慧獻詳細地說了事情的始末。聽的人都悲傷哭泣。在墓地誦經資助親人，這樣的例子很多。 都下眾造寺慧和十五 慧和道人，是宋秦始義嘉年間的人。未出家時是南方的賊寇。劉胡下都時，他參與間諜活動來到新林。被抓住后就要被砍頭。他之前在鵲渚遇到臺軍，已經非常害怕。從此之後一直誦唸觀世音經。臨被殺的時候，心中唸誦更加懇切。於是行刑的人說要斬他三次，砍成三段。軍主認為這是奇異的事情，立刻就把他放了。慧和脫險后就出家了。 司亢少常伯崔義起十六 崔義起非常不相信佛法。他的岳父肅鏗喜歡唸誦《法華經》、《般若經》等。
【English Translation】 English version: Five inches long, its light and color were extraordinary. The neighbors reported this to the local officials. At that time, Zheng Junchang was the prefect and said that Yu was the adjutant. Together they went to the tomb to investigate. Suddenly, a bird, like a duck, holding two carp, each about a foot long, flew and landed in front of Junchang, placed the fish on the ground, and flew away. Junchang and others were even more amazed. Cai Zhi reported to the court, and the emperor issued an edict to commend his family (Zhonggui's younger brother, Xiao Sui, served as the chief clerk of the Dali Temple, speaking Dharma for those who were dying; the people of Genglu Prefecture also said the same). Tang Jin Cheng Wuguan Temple Monk Hui Xian 14 The monk Hui Xian was a native of Jincheng. After losing his parents, he left home to uphold the precepts, followed his teacher to seek the Way, and recited the 'Lotus Sutra' fluently, dedicating himself to this as his career. He vowed to recite the scriptures at his parents' graves, wanting to save them from the suffering of reincarnation. He diligently recited for a total of three years, never neglecting it even for a moment. At the third watch of the night, there was a great light in the sky, and flowers rained down like snow. Among them, a voice said to Hui Xian, 'I am your father. The power of your initial recitation has already allowed me to reside in the second heaven. When you have recited a thousand copies of the scripture, the holy assembly will come to greet me, and I will be reborn in a pure land from the heavens. Your mother, relying on the power of the 'Nirvana Sutra', has been reborn in the Immovable Land. When she was alive, she transcribed a volume of the 'Nirvana Sutra'. Your merit from reciting the scriptures supports her good deeds in life.' After speaking, the voice disappeared. The neighbors thought it was a fire, and only asked Hui Xian about it at dawn. Hui Xian explained the whole story in detail. Those who heard it wept with sorrow. There are many such examples of reciting scriptures at graves to benefit relatives. Du Xia Zhongzao Temple Hui He 15 The Daoist Hui He was a person from the Yijia period of the Song Qin Dynasty. Before leaving home, he was a southern bandit. When Liu Hu went to the capital, he participated in espionage activities and came to Xinlin. After being captured, he was about to be beheaded. He had previously encountered the Taiwan army at Quezhu and was already very frightened. From then on, he constantly recited the 'Avalokiteshvara Sutra'. When he was about to be killed, his recitation became even more earnest. So the executioner said he would behead him three times and cut him into three pieces. The military leader thought this was a strange thing and immediately released him. Hui He escaped and then left home. Si Kang Shao Chang Bo Cui Yiqi 16 Cui Yiqi greatly disbelieved in Buddhism. His father-in-law, Su Keng, liked to recite the 'Lotus Sutra', the 'Prajna Sutra', and so on.
千遍。辛酒不入門。起妻以五月亡。為修三七日齋正食。亡妻來有婢素玉。見作夫人語。我生時雖聞地獄。不大信今受苦不可言。汝男女等。不得不信。由汝為我轉經燃燈功德。蒙放暫歸。便向大眾陳懺。我至二十日更來。將素玉看我受罪。至期果至。將素玉去。見大城官府。夫人入別院。須臾火鑊鐵床總至。夫人受毒苦。忽見夫人父肅公。坐蓮華臺。語夫人。早放素玉。還告素玉。我女生時。不用我語。多嗔妒不信善惡。今受此苦。我無力可救。汝歸可悟其夫兒女道令修功德。不久解脫。又見婆羅門僧從空中下。教素玉誦金剛般若。又誦藥師法華兩卷一遍。兩卷並改名為聲聞。又曰。閻浮提人不信佛。汝誦此經聞婆羅門。並解經語。婢死三日便蘇。家人良賤。初如常遇患。麟德元年正月。薛將軍宅齋。迎婢請三道佛頂骨。婆羅門僧。令試誡素玉。乃升座長誦。一無脫漏。皆合掌嘆曰。如西國本不異。合衆驚訝希有奇事。薛將軍遂口奏。天子大嘆曰。百官亦有不信者。冥道若此。何得不信。時朝貴聞者。咸生大信。司成館博士茫叔元。又將僧二十人。就翊善坊宅。召素玉令誦本經。梵音深妙。令人樂聞。自云不忘故爾云(感通錄下卷)。
山陽蓋護十七
蓋護山陽人。嘗繫獄應死。此人本誦觀世音經。三
【現代漢語翻譯】 現代漢語譯本 千遍。酒和辛辣之物不進入家門。因為妻子在五月去世，為她做了二十一天的齋戒，準備了正餐。死去的妻子帶著婢女素玉來了，看起來像個夫人一樣說話。她說：『我活著的時候雖然聽說過地獄，但不太相信，現在受的苦真是無法形容。你們這些兒女們，不得不相信了。因為你為我轉經、燃燈的功德，我才被允許暫時回來。』 於是她向大眾懺悔。『我到二十日還會再來，讓素玉看看我受罪的樣子。』 到了那天，果然來了，帶著素玉去。素玉看見巨大的城池和官府，夫人進入了別的院子。一會兒，火鍋和鐵床都來了，夫人遭受劇烈的痛苦。忽然看見夫人的父親肅公，坐在蓮花臺上，對夫人說：『早點放了素玉，還要告訴素玉，我的女兒活著的時候，不聽我的話，多嗔怒嫉妒，不相信善惡報應，現在受這樣的苦，我也沒有能力救你。你回去可以勸導她的丈夫兒女，讓他們修行功德，不久就能解脫。』 又看見婆羅門僧人從空中下來，教素玉誦《金剛般若》，又誦《藥師經》、《法華經》各兩卷一遍，兩卷都改名為聲聞。又說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人不信佛，你誦這些經，讓婆羅門來講解經文。』 婢女死了三天後就甦醒了。家人和奴僕，起初像平常生病一樣對待她。麟德元年正月，薛將軍家做齋，迎接婢女，請來了三道佛頂骨。婆羅門僧人讓素玉嘗試背誦經文，她就升座長誦，沒有一點遺漏。大家都合掌讚歎說：『和西域的原本沒有差別。』 大家都驚訝這是稀有奇事。薛將軍於是上奏皇帝，皇帝大為讚歎說：『百官中也有不信的人，冥道的事情如果是這樣，怎麼能不信呢？』 當時朝廷貴族聽到這件事的，都產生了很大的信仰。司成館的博士茫叔元，又帶著二十個僧人，到翊善坊的宅邸，召來素玉讓她誦讀本經，梵音深奧美妙，讓人喜歡聽。素玉自己說沒有忘記，所以才能這樣（出自《感通錄》下卷）。 山陽蓋護十七 蓋護是山陽人，曾經被關在監獄裡，應該被判處死刑。這個人本來就誦讀《觀世音經》，三
【English Translation】 English version A thousand times. No wine or spicy food entered the door. Because his wife died in the fifth month, he performed a twenty-one-day fast and prepared proper meals for her. The deceased wife came with her maid, Su Yu, appearing and speaking like a lady. She said, 'When I was alive, although I had heard of hell, I didn't quite believe it. Now, the suffering I endure is indescribable. You, my children, must believe it. Because of the merit of your reciting scriptures and lighting lamps for me, I have been allowed to return temporarily.' Then she confessed to the public, 'I will come again on the twentieth day, and I will have Su Yu see me suffering.' On that day, she indeed came, bringing Su Yu. Su Yu saw a huge city and government offices. The lady entered another courtyard. Soon, a cauldron of fire and an iron bed arrived, and the lady suffered intense pain. Suddenly, she saw her father, Duke Su, sitting on a lotus platform, saying to her, 'Release Su Yu early, and also tell Su Yu that when my daughter was alive, she didn't listen to me, was often angry and jealous, and didn't believe in good and evil retribution. Now she suffers such pain, and I have no power to save her. When you return, you can persuade her husband and children to cultivate merit, and they will soon be liberated.' She also saw a Brahmin monk descending from the sky, teaching Su Yu to recite the Diamond Sutra (Vajra Prajna Paramita Sutra), and also to recite two volumes each of the Medicine Master Sutra (Bhaisajyaguru Sutra) and the Lotus Sutra (Saddharma Pundarika Sutra) once, renaming both volumes as Sravaka. He also said, 'People in Jambudvipa (Jambudvipa, referring to the world we live in) do not believe in the Buddha. You recite these sutras and have the Brahmin explain the scriptures.' The maid revived three days after her death. Her family and servants initially treated her as if she were just sick. In the first month of the first year of Linde, General Xue's family held a fast, welcoming the maid and inviting three paths of the Buddha's skull. The Brahmin monk had Su Yu try to recite the scriptures, and she ascended the seat and recited them at length, without any omissions. Everyone folded their palms and praised, 'It is no different from the original in the Western Regions.' Everyone was amazed that this was a rare and wonderful event. General Xue then reported to the emperor, who greatly praised it, saying, 'There are also unbelievers among the officials. If the affairs of the underworld are like this, how can one not believe?' At that time, the nobles of the court who heard of this all developed great faith. Mang Shuyuan, a doctor of the Sicheng Hall, also took twenty monks to the residence in Yishan Fang, summoned Su Yu, and had her recite the original scriptures. The Sanskrit sounds were profound and beautiful, making people like to listen. Su Yu herself said that she had not forgotten, so she was able to do this (from the lower volume of Gantong Lu). Seventeen of Gai Hu of Shanyang Gai Hu was a native of Shanyang, once imprisoned and sentenced to death. This person originally recited the Avalokitesvara Sutra, three
日三夜。心無間斷。忽于夜中。眼見觀世音。又放光照之。立時鎖械自脫。諸戶自開。便引護出去。護隨光而走行。得少里地。於是光滅。護止宿草中。明日徐去得免(應驗傳)。
秦州慕容文策十八
秦州上邦縣人慕容文策。年十七誦持金剛般若法華經。齋戒不關。隋大業七年四月十五日夜。忽有兩鬼。來至床前。手持文牒云。王今遣取公來。文策良甚忙怕。乃遂使者而去。將至一大城。樓櫓嚴峻城郭六重。將入第一第二門。極大光明。至第三門。其門相去四里已上。並皆黑闇。都不見道。使者引之而過。至五六門內。復大光明。去門三里。即有宮室殿堂。四邊持杖宿衛。還如見在宮闕無異。王宮殿而坐。所將男夫婦女僧尼道士及女等。外國六夷不可稱數。策在後行典。唱名而過。王一一問其在生福業。有福效驗。在西而立。無福驗者。在東而立。末後始唱策名。王問。一生作何福業。策即分疏。一生已來。唯誦持金剛般若法華八部。般若晝夜轉讀。又持齋戒一日不闕。王聞此言。合掌恭敬嘆言。功德甚深。付主司細撿文簿。不錯將來。其典執案咨王。未合身死。王即放還。且遣西行。立未去之間有沙門。可年十五六。執一明炬。于策前而過。續後又一沙彌。執明炬而過。策即捉袈裟挽住。愿師救弟子
【現代漢語翻譯】 現代漢語譯本 日三夜。心中沒有間斷。忽然在夜裡，（他）親眼看見觀世音（Avalokiteśvara，菩薩名），又放出光芒照耀他。立刻，鎖和刑具自己脫落，所有的門自己打開。於是（觀世音）引導（他）出去。他跟隨光芒行走。走了不遠的地方，光芒就消失了。（他）停止在草叢中過夜。第二天慢慢離開，得以倖免（應驗傳）。
秦州慕容文策十八
秦州上邦縣人慕容文策，十七歲時誦讀《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）、《法華經》（Lotus Sūtra）。齋戒從不間斷。隋朝大業七年四月十五日夜裡，忽然有兩個鬼，來到床前，手裡拿著文書說：『閻王現在派我們來帶您去。』文策非常害怕，於是就跟隨使者而去。被帶到一個大城，樓櫓嚴峻，城郭有六重。進入第一第二道門時，極其光明。到了第三道門，這道門相隔四里多路，全部都是黑暗，什麼也看不見。使者引導他過去。到了第五第六道門內，又變得極其光明。距離門三里路，就有宮室殿堂，四邊有拿著武器的衛士守衛，就像現在人間的宮殿一樣。閻王在宮殿上坐著，被帶來的男人、女人、僧人、道士以及女子等，還有外國的六夷，數不清有多少。文策在後面行走，官員唱名而過。閻王一一詢問他們在世時的福業。有福報應驗的，站在西邊；沒有福報應驗的，站在東邊。最後才唱到文策的名字。閻王問：『一生做了什麼福業？』文策就詳細地陳述，一生以來，只誦讀《金剛般若經》、《法華經》八部。《般若經》（Prajñāpāramitā Sūtra）晝夜不停地轉讀，又持齋戒，一天也不缺少。閻王聽到這些話，合掌恭敬地讚歎說：『功德非常深厚。』交給主事的官員仔細檢查文簿，不要出錯。那官員拿著案卷稟告閻王，（文策）不應該死。閻王就放他回去，並且讓他向西走。站著還沒走的時候，有一個沙門（śrāmaṇa，出家男子），大概十五六歲，拿著一個明亮的火炬，在文策前面走過。緊接著後面又有一個沙彌（śrāmaṇera，小沙彌），拿著明亮的火炬走過。文策就抓住袈裟拉住，希望師父救救弟子。
【English Translation】 English version Day and night, his mind was without interruption. Suddenly, in the night, he personally saw Avalokiteśvara (觀世音, a Bodhisattva), who emitted light to illuminate him. Instantly, the locks and shackles fell off by themselves, and all the doors opened on their own. Thereupon, (Avalokiteśvara) led (him) out. He followed the light as he walked. After traveling a short distance, the light disappeared. (He) stopped and spent the night in the grass. The next day, he slowly left and was able to escape (Record of Verified Miracles).
Mu Rong Wence of Qinzhou, age eighteen
Mu Rong Wence, a resident of Shangbang County in Qinzhou, recited and upheld the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經) and the Lotus Sūtra (法華經) at the age of seventeen. He observed precepts without fail. On the night of the fifteenth day of the fourth month in the seventh year of the Daye era of the Sui Dynasty, two ghosts suddenly came to his bedside, holding documents in their hands, saying, 'King Yama now sends us to bring you.' Mu Rong Wence was very frightened, and so he followed the messengers. He was taken to a large city, with imposing watchtowers and six layers of walls. As they entered the first and second gates, there was great light. Upon reaching the third gate, which was more than four li (里, a Chinese unit of distance) away, everything was dark, and nothing could be seen. The messengers led him through. Inside the fifth and sixth gates, it became extremely bright again. Three li from the gate, there were palaces and halls, with guards holding weapons on all sides, just like the palaces in the human world. King Yama sat in the palace hall, and the men, women, monks, Daoists, and girls who had been brought, as well as foreigners from the six Yi tribes, were too numerous to count. Mu Rong Wence walked behind, and the officials called out names as they passed. King Yama asked each one about their meritorious deeds in life. Those with verified blessings stood on the west side; those without verified blessings stood on the east side. Finally, Mu Rong Wence's name was called. King Yama asked, 'What meritorious deeds have you done in your life?' Mu Rong Wence then explained in detail that throughout his life, he had only recited the Vajracchedikā Prajñāpāramitā Sūtra and the Lotus Sūtra eight times. He recited the Prajñāpāramitā Sūtra (般若經) day and night, and he observed precepts without missing a single day. Upon hearing these words, King Yama respectfully praised with his palms together, saying, 'Your merit is very profound.' He instructed the chief official to carefully examine the records and not make any mistakes. The official, holding the case file, reported to King Yama that (Mu Rong Wence) was not destined to die. King Yama then released him and told him to go west. While he was standing there, a śrāmaṇa (沙門, a male monastic), about fifteen or sixteen years old, passed in front of Mu Rong Wence, holding a bright torch. Immediately after, another śrāmaṇera (沙彌, a novice monk) passed by, holding a bright torch. Mu Rong Wence then grabbed the kāṣāya (袈裟, monastic robe) and held on, hoping that the master would save his disciple.
。使者錯追將來。蒙王恩澤。撿文簿放還。不知去處。愿師慈悲救護弟子。示其來路。二僧語策。檀越持般若。轉讀大乘經典。好牢持齋戒故來救之。師云。我執明炬在前。檀越但從我后。還於六重城門而出還。詣黑闇二門。二僧手執明炬。喻如日出光明。皆現出於六重門外。二僧即語策云。檀越以知地獄處否。策云。不知。二沙彌即舉手。指城西北角處。有一大城。相去四里。此是地獄之城。二沙彌云。將檀越於此城觀看。從師至彼。其城高峻。有大城門。並鐵網垂下。有四羅剎。手執鐵叉。侍立左右。二僧云。是地獄之門。一切罪人配入。並從此門而過。即將策入門。可行二百步。見一灰河。其中一切受苦之人。身在河中。唯見其頭百千萬億。猛火熾燒此罪人。苦痛號叫。不可具說。又四邊皆是鐵床釰樹。有四獄卒。手持鐵叉。畔上行走。叫喚之聲。甚可怖畏。二僧云。十八地獄。咸在此城。策見心中怕懼。唯正念佛。心中恒誦經不絕。二僧即將策出城門。至於本來之道。五個道相近。意中荒迷。不知本從家之道。二僧即欲別策而去。禮拜求請。五道之中。不知弟子從何道去。愿師慈悲。示其道處。二僧即于中道引前。可行十里許。有一大門。塞其道口不得而已。二僧以錫杖開之。即語策云。努力勤修功德。誦經
【現代漢語翻譯】 現代漢語譯本：使者錯誤地追捕了他，幸蒙閻王的恩澤，查閱文簿后將他釋放，但他已不知該往何處。弟子懇請師父慈悲救護，指明歸途。兩位僧人對策說：『施主應持誦《般若》，轉讀大乘經典，好好持守齋戒，以此來救助自己。』師父說：『我手執明亮的火炬在前引路，施主只需跟隨在我身後。』於是，他們從六重城門而出，又來到黑闇二門。兩位僧人手執明炬，猶如太陽升起，光明照耀，將一切顯現在六重門外。兩位僧人對策說：『施主可知地獄所在？』策回答：『不知。』兩位沙彌便舉手指向城西北角，那裡有一座大城，相距四里，便是地獄之城。兩位沙彌說：『帶施主去那座城觀看。』從師父處來到那座城，城墻高聳，有巨大的城門，並垂下鐵網，有四位羅剎（惡鬼），手執鐵叉，侍立左右。兩位僧人說：『這就是地獄之門，一切罪人都要被押入，並從此門經過。』隨即帶領策進入城門，走了約二百步，見到一條灰河，其中無數受苦之人，身在河中，只露出頭，百千萬億的猛火熾烈地焚燒著這些罪人，他們的痛苦號叫，無法用言語描述。河的四邊都是鐵床和劍樹，有四位獄卒，手持鐵叉，在岸邊行走，叫喚之聲，極其恐怖。兩位僧人說：『十八地獄，都在這座城中。』策見此情景，心中害怕，唯有正念佛，心中不停地誦經。兩位僧人隨即帶領策走出城門，回到原來的道路。五個岔路口相近，策心中荒亂迷茫，不知哪條路是回家的路。兩位僧人即將與策分別，策禮拜懇求：『五條道路，弟子不知該走哪條，懇請師父慈悲，指明道路。』兩位僧人便在中道引路，走了約十里，有一扇大門，堵塞了道路，無法通行。兩位僧人以錫杖打開大門，並對策說：『努力勤修功德，誦經。』 English version: The messenger mistakenly pursued him, but fortunately, he received the grace of King Yama (the king of the underworld). After reviewing the records, he was released, but he no longer knew where to go. The disciple earnestly requests the master's compassionate protection and guidance on the way home. The two monks said to Ce: 'Benefactor, you should uphold the Prajna (wisdom), recite the Mahayana (Great Vehicle) scriptures, and diligently maintain your vegetarian vows to save yourself.' The master said, 'I hold a bright torch ahead to lead the way; benefactor, just follow behind me.' So, they exited the sixfold city gate and arrived at the two gates of darkness. The two monks held bright torches, like the rising sun, illuminating everything outside the sixfold gate. The two monks said to Ce, 'Do you know where hell is?' Ce replied, 'I do not.' The two novices then pointed to the northwest corner of the city, where there was a large city, about four li (a Chinese unit of distance, approximately 500 meters) away, which was the city of hell. The two novices said, 'We will take the benefactor to see that city.' Arriving at the city from the master's place, the city walls were towering, with a huge city gate and iron nets hanging down. Four Rakshasas (demons) stood on the left and right, holding iron forks. The two monks said, 'This is the gate of hell, where all sinners are escorted and pass through.' They then led Ce into the city gate. After walking about two hundred steps, they saw a gray river, in which countless suffering people were submerged, with only their heads visible. Hundreds of millions of fierce fires blazed and burned these sinners, and their painful cries were indescribable. On all sides of the river were iron beds and sword trees, and four prison guards walked along the banks, holding iron forks, their cries extremely terrifying. The two monks said, 'The eighteen hells are all in this city.' Ce was frightened by the sight and only focused on reciting the Buddha's name, constantly chanting scriptures in his heart. The two monks then led Ce out of the city gate and back to the original road. The five crossroads were close together, and Ce was confused and lost, not knowing which road led home. The two monks were about to part with Ce, and Ce bowed and pleaded, 'Among the five roads, I do not know which one to take. I beg the master to show compassion and point out the way.' The two monks then led the way in the middle road, walking about ten li, where there was a large gate blocking the road, making it impassable. The two monks opened the gate with their staffs and said to Ce, 'Strive to diligently cultivate merit and recite scriptures.'
【English Translation】 English translation line 1 English translation line 2
莫生懈怠。必得長壽。策別師至家。體中醒悟。父母親知並忙怕。以禮慰喻。說其因緣。蒙放還家。功德之力。聞者欣悅。心意泰然。以此誦經齋戒功德。勸化一切。各各發心。讀誦一日不闕。更加精進。又得長年矣。
宋法華臺沙彌十九
宋法華臺者。釋法宗歸心后。開祐昔所住。以為精舍。因誦號法華臺也。凡諸州志諷誦者。群集此臺。眾將三千。諷誦成喧雜。大眾評議。分十二時。以定眾限。打揵捶為克限。諷誦不絕。其業常存。時一沙彌。從遠方而來。愚戇不識文句。晝夜志諷誦。望入眾限。然天性懶墮。亦不了克限。大眾悲愍愚。汝以曉更揵捶聲為期。先習諷誦功方成。堪為眾限。一夏誦習。才得兩三行。眾人輕慢。所誦甚少。不樂人眾。沙彌悲愁。以曉更鐘聲為期。日日專志流淚慚先業。欲投身於山崖河淵。即到高崖。放身而投悶絕。依先業入鑊湯地獄。獄卒以杖打罪人。鐵杖觸鑊緣。響聲似昔揵槌。沙彌憶本志。自能不覺。誦法華題目。獄中罪人。皆坐蓮華。地獄變作涼池。獄卒嘆未曾有。將沙彌奏閻魔王。王言。沙彌有餘命。還閻浮提盡其志。聞是語已。如眠臥而覺。身無損壞。還到臺說此因緣。眾或信不信。沙彌至心發願。我冥所見不空。即業障輕微。一部文義。自然照了。發願已行
【現代漢語翻譯】 現代漢語譯本 不要產生懈怠之心。必定能夠獲得長壽。策別師到了他的家。身體才醒悟過來。父母親知道后非常害怕，用禮節安慰勸導他，並說明其中的因緣。蒙受允許放他回家。這是功德的力量。聽到的人都感到欣喜。心意也變得平和安寧。用誦經齋戒的功德，勸化一切眾生。讓他們各自發心。每天都讀誦佛經，從不間斷。更加精進修行。又獲得了長壽。
宋朝法華臺的沙彌十九
宋朝法華臺，是釋法宗歸心佛法后，開祐以前居住的地方，作為精舍。因為誦經，所以叫做法華臺。各州的志士來諷誦佛經的人，都聚集在這個臺上。人數將近三千人，諷誦的聲音非常喧鬧嘈雜。大眾商議，分為十二個時辰，來限定人數。敲擊揵槌（木魚）作為限定的標誌。諷誦的聲音不絕於耳。這項事業一直存在。當時有一個沙彌，從遠方而來。愚笨不認識文字語句。日夜立志諷誦佛經，希望能夠進入人數限制之內。然而天性懶惰，也不瞭解限定的時間。大眾憐憫他的愚笨，告訴他說：『你以早晨的揵槌聲為期限。先學習諷誦的功夫才能成功，才能達到人數限制的標準。』一個夏天都在誦習，才學會兩三行。眾人輕視怠慢他，認為他誦的太少。不喜歡在人群中。沙彌感到悲傷憂愁。以早晨的鐘聲為期限，每天專心致志，流著眼淚，為以前的業障感到慚愧。想要投身於山崖河淵。就到了高高的山崖上，放身跳下去，昏悶過去。依照以前的業力進入鑊湯地獄。獄卒用杖打罪人，鐵杖碰到鑊的邊緣，響聲像以前的揵槌。沙彌回憶起以前的志向，自己不由自主地誦唸法華經的題目。地獄中的罪人，都坐在蓮花上。地獄變成了涼爽的池塘。獄卒嘆息說從未有過這樣的事情。將沙彌上奏給閻魔王。閻魔王說：『沙彌還有剩餘的壽命，讓他回到閻浮提（我們所居住的這個世界）完成他的志向。』聽到這些話后，就像從睡眠中醒來一樣，身體沒有損壞。回到法華臺講述這個因緣。眾人有的相信，有的不相信。沙彌至誠發願：『我在陰間所見不是虛假的。』於是業障減輕，整部經文的意義，自然明瞭。發願后就開始行動。
【English Translation】 English version Do not generate laziness. You will surely gain longevity. Ce Bie's master arrived at his home, and he woke up in his body. His parents were frightened upon learning this, and they comforted and advised him with etiquette, explaining the causes and conditions. He was allowed to return home. This is the power of merit. Those who heard it were delighted, and their minds became peaceful and serene. Use the merit of reciting scriptures and observing precepts to persuade and transform all beings. Let each of them generate the aspiration for enlightenment. Recite the scriptures every day without interruption. Be even more diligent in practice. And you will gain longevity.
Shami (novice monk) Nineteen of Song Fahua Platform
The Song Fahua Platform was where Shi Fazong resided before Kaiyou, after he devoted himself to Buddhism, and it was used as a retreat. Because of the recitation of the scriptures, it was called Fahua Platform. Those who aspired to recite scriptures from various states gathered on this platform. The number was nearly three thousand, and the sound of recitation was very noisy and chaotic. The assembly discussed dividing the time into twelve periods to limit the number of people. Striking the gavel (wooden fish) served as a sign of the limit. The sound of recitation never ceased. This practice has always existed. At that time, there was a Shami who came from afar. He was foolish and did not recognize the words and sentences. He aspired to recite the scriptures day and night, hoping to enter within the limit of people. However, he was lazy by nature and did not understand the limited time. The assembly pitied his foolishness and told him: 'Take the sound of the morning gavel as the deadline. First, learn the skill of recitation to succeed, and then you can meet the standard of the number limit.' He studied and recited for a summer, and only learned two or three lines. The people despised and neglected him, thinking that he recited too little. He did not like being in the crowd. The Shami felt sad and worried. Taking the sound of the morning bell as the deadline, he devoted himself every day, shedding tears, and feeling ashamed of his previous karma. He wanted to throw himself into the mountain cliffs and river abyss. He went to the high cliff, threw himself down, and fainted. According to his previous karma, he entered the cauldron of boiling water hell. The prison guard beat the sinners with a staff, and the iron staff touched the edge of the cauldron, and the sound was like the gavel of the past. The Shami recalled his previous aspirations, and he unconsciously recited the title of the Lotus Sutra. The sinners in hell were all sitting on lotus flowers. Hell turned into a cool pond. The prison guard sighed that there had never been such a thing. He presented the Shami to King Yama. King Yama said: 'The Shami has remaining life, let him return to Jambudvipa (the world we live in) to fulfill his aspirations.' After hearing these words, it was like waking up from sleep, and his body was not damaged. He returned to the platform and told this cause and condition. Some of the people believed it, and some did not. The Shami sincerely vowed: 'What I saw in the underworld is not false.' Then the karmic obstacles were reduced, and the meaning of the entire scripture naturally became clear. After making the vow, he began to act.
道誦經。一部文義。自然誦通。眾聞所誦。並伏膺。上座沙彌為僧。于諷誦眾為上首。
天水隴城志通二十
天水郡隴城縣誌通。年未弱冠。住持齋戒。讀誦法華金剛般若等經。六時禮懺不曾闕。年二十即節黠。入請德府衛士。名樹軍團。奉敕差征南蠻。從家至彼一萬餘里。在路晝夜禮誦不闕。至南蠻之界。官軍戰敗。兵士散走。當時侶一百餘人。不知所投。多被傷殺。志通惶迫。奔走無路。忽有五人。並乘牝馬。在通前後。有一人走馬告通曰。莫怕莫怕。汝具修功德。前後圍繞。不能為害。行可七里有餘。至一塔廟。即入其中藏隱。蠻即還營。忽有二僧來通所。語通云。檀越誦金剛般若法華。禮念諸佛。不可思議故遣救汝。曏者五人乘馬在汝前後者。並是法華般若之力。亦同救汝恐賊傷害。汝身好修福業。誦持經典。莫生懈怠。一切諸善神王。恒相衛護。作是語訖。即乘空而去。通經日不得食。非常饑乏。須臾有二童子。將一缽飯並醬菜及餅。與通而食。食訖又告通。勤修功德。誦般若經。莫令廢闕。訖亦乘空而去。通涕淚悲泣。深心懺悔。即投大軍。頻經三陣。不被寸鐵所傷。據此因緣。並是法華般若之力。于蠻破官軍放還。專心誦持法華般若。不敢怠慢。又云。貞觀八年正月二十八日身患。至二月
【現代漢語翻譯】 現代漢語譯本：道誦經。有一部經文，自然而然就能誦讀通順。眾人聽了他誦經，都心悅誠服。上座沙彌作為僧人，在誦經的僧眾中是領頭的。
天水隴城志通二十
天水郡隴城縣的志通（Zhitong of Longcheng County, Tianshui Prefecture）在還未成年時，就遵守齋戒，讀誦《法華經》（Lotus Sutra）、《金剛經》（Diamond Sutra）、《般若經》（Prajna Sutra）等經典。每天六個時辰禮拜懺悔，從不間斷。二十歲時，他機敏聰慧，應徵入伍，成為請德府衛士，隸屬於樹軍團。奉命出征南蠻。從家到目的地有一萬多里路。在路上，他晝夜不停地禮拜誦經。到達南蠻境內后，官軍戰敗，士兵四處逃散。當時，他與一百多名同伴失散，不知該投奔何處，許多人被殺傷。志通驚慌失措，奔走無路。忽然出現五個人，都騎著母馬，在他前後護衛。其中一人騎馬告訴志通說：『不要害怕，不要害怕。你積修功德，他們前後圍繞著你，不會傷害你。』走了大約七里多路，到達一座塔廟，他就進入其中藏身。蠻兵隨即返回營地。忽然有兩位僧人來到志通所在之處，對志通說：『施主誦讀《金剛般若》（Diamond Prajna）、《法華經》（Lotus Sutra），禮念諸佛，功德不可思議，所以派我們來救你。剛才那五個人騎馬在你前後護衛，都是《法華經》（Lotus Sutra）和《般若經》（Prajna Sutra）的力量。我們也一同來救你，以免賊人傷害你的身體。你要好好修福業，誦持經典，不要懈怠。一切諸善神王，會永遠護衛你。』說完這些話，就騰空而去。志通多日沒有食物，非常飢餓。一會兒，有兩位童子送來一缽飯，還有醬菜和餅，給他食用。吃完后，又告訴他：『勤修功德，誦讀《般若經》（Prajna Sutra），不要荒廢。』說完也騰空而去。志通涕淚悲泣，深心懺悔。之後他重歸大軍，多次經歷戰陣，沒有被寸鐵所傷。根據這些因緣，都是《法華經》（Lotus Sutra）和《般若經》（Prajna Sutra）的力量。在官軍被蠻兵擊敗后，他被放還。從此專心誦持《法華經》（Lotus Sutra）和《般若經》（Prajna Sutra），不敢怠慢。』又說，『貞觀八年正月二十八日身患，至二月』
【English Translation】 English version: Dao recited scriptures. Once he had a scripture, he could naturally recite it fluently. Everyone who heard him recite the scriptures was sincerely convinced. The senior Shami (novice monk) was the leader of the monks in reciting scriptures.
Zhitong of Longcheng, Tianshui, at the age of twenty
Zhitong (Zhitong of Longcheng County, Tianshui Prefecture), before reaching adulthood, observed precepts and abstinence, and recited scriptures such as the 'Lotus Sutra' (Fahua Jing), the 'Diamond Sutra' (Jingang Jing), and the 'Prajna Sutra' (Bore Jing). He performed repentance rituals six times a day without fail. At the age of twenty, he was intelligent and quick-witted, and enlisted in the army as a guard in the Qingde Prefecture, belonging to the Shu Army Corps. He was ordered to march south to suppress the Southern Barbarians. The journey from his home to the destination was more than ten thousand li. On the way, he recited scriptures day and night without ceasing. Upon reaching the territory of the Southern Barbarians, the government army was defeated, and the soldiers scattered in all directions. At that time, he was separated from more than a hundred companions, not knowing where to turn, and many were killed or wounded. Zhitong was panicked and had no way to escape. Suddenly, five people appeared, all riding mares, guarding him from the front and behind. One of them, riding a horse, told Zhitong, 'Do not be afraid, do not be afraid. You have accumulated merits, and they are surrounding you, they will not harm you.' After traveling about seven li, they arrived at a pagoda temple, and he entered it to hide. The barbarians then returned to their camp. Suddenly, two monks came to where Zhitong was and said to Zhitong, 'Donor, you recite the 'Diamond Prajna' (Jingang Bore) and the 'Lotus Sutra' (Fahua Jing), and pay homage to the Buddhas. Your merit is inconceivable, so we were sent to save you. The five people who were riding horses guarding you from the front and behind were all the power of the 'Lotus Sutra' (Fahua Jing) and the 'Prajna Sutra' (Bore Jing). We are also here to save you, lest the bandits harm your body. You should cultivate good deeds, recite and uphold the scriptures, and do not be lazy. All the good gods and kings will always protect you.' After saying these words, they ascended into the sky and left. Zhitong had no food for many days and was very hungry. After a while, two boys brought a bowl of rice, along with pickles and cakes, for him to eat. After eating, they also told him, 'Diligently cultivate merits, recite the 'Prajna Sutra' (Bore Jing), and do not abandon it.' After saying this, they also ascended into the sky and left. Zhitong wept bitterly and deeply repented. Later, he rejoined the army and experienced many battles, but was not injured by a single weapon. According to these causes and conditions, it was all the power of the 'Lotus Sutra' (Fahua Jing) and the 'Prajna Sutra' (Bore Jing). After the government army was defeated by the barbarians, he was released. From then on, he devoted himself to reciting and upholding the 'Lotus Sutra' (Fahua Jing) and the 'Prajna Sutra' (Bore Jing), and dared not be negligent.' It is also said, 'In the eighth year of Zhenguan, on the twenty-eighth day of the first month, he fell ill, until the second month.'
八日夜命終。遂被將向王前。閱過徒眾甚多。通在後而立。其典唱名。王即問其善惡之業。亦依次而配。末後始唱通過。具問生在作何福業。通即啟王言。一生已來。誦持金剛般若法華經等。常持齋戒。六時禮佛。王聞此言。即合掌恭敬言。善哉善哉。此人功德不可思議。語使當取之。日據何簿帳。而追付主司。細撿文籍。不枉將來。其主司關天曾舍報。此人更有六年壽命。未合即死。王乃索安。自尋果然非謬語左右侍者。取床幾將來。即于南廂。持金床玉幾至王前。即遣殿上西邊安置。鋪種種氈褥。遣通上座誦經。便誦般若法華各一卷。並悉通利。又使典藏中取其誦經及修功德文簿。典與通向西相遂往取。可行二里。有大經藏。所有功德簿帳咸在其中。並七寶嚴飾。使者于最下中。取得一卷。可有一紙。題名錶志通造功德簿。即持向王邊開捻其中。注通誦般若經萬遍。誦法華經千遍。禮佛齊戒功德。總在其中。王語使人。其通所造功德其深。領將地獄觀看。知其罪福。使者奉敕引通。出城西北五里有餘。有一大城。樓櫓卻敵鐵網垂下。門中有四獄卒。頭如羅剎。口出火炎。身形長大。手持鐵叉。左右而立。有二銅狗。在門兩廂。口吐融銅。流灌獄所。注射罪人。一切受苦之人。並從此門而入。十八地獄。並在此城。
【現代漢語翻譯】 現代漢語譯本： 此人在第八日夜晚命終，於是就被帶到閻羅王面前。閻羅王查閱了眾多亡者的名單，表志通（人名，下同）排在後面站立。負責唱名的人開始唱名，閻羅王就詢問他們的善惡之業，並依次進行分配。最後才唱到表志通，詳細詢問他生前做了什麼福業。表志通就稟告閻羅王說，一生以來，我誦持《金剛般若經》、《法華經》等經典，經常持齋戒，每天六個時辰禮佛。閻羅王聽了這些話，就合掌恭敬地說：『太好了，太好了。此人的功德不可思議。』命令使者去查閱他所依據的簿帳，然後交給主管的官員，仔細檢查文籍，不要冤枉好人。主管的官員曾經在天曾寺舍報（去世）。這個人還有六年的壽命，不應該現在就死。閻羅王於是尋找表志通的檔案，自己查詢，果然沒有錯誤。命令左右侍者，把床幾拿來，就在南廂，把金床玉幾拿到閻羅王面前，就讓在殿上西邊安置好，鋪上各種氈褥，讓表志通上座誦經。表志通就誦讀《般若經》、《法華經》各一遍，並且全部通利。閻羅王又命令典藏官，取出表志通誦經及修功德的文簿。典藏官與表志通面向西方一起前往取文簿，走了大約二里路，有一個大的經藏，所有的功德簿帳都在其中，並且用七寶裝飾。使者在最下面取得一卷，大約有一紙，上面題名為表志通造功德簿。就拿著向閻羅王那裡去，打開閱讀其中的內容，記錄著表志通誦讀《般若經》一萬遍，誦讀《法華經》一千遍，禮佛齊戒的功德，全部都在其中。閻羅王告訴使者，表志通所造的功德很深厚，帶領他去地獄觀看，瞭解其中的罪福。使者奉閻羅王的命令，帶領表志通出城向西北方向走了五里多路，有一座大城，城樓、箭樓、雉堞，鐵網垂下，門中有四個獄卒，頭如羅剎（惡鬼），口中噴出火焰，身形高大，手持鐵叉，左右站立。有兩條銅狗，在門的兩旁，口中吐出融化的銅，流灌到地獄裡，注射到罪人身上。一切受苦的人，都從這個門進入。十八地獄，都在這座城裡。
【English Translation】 English version: On the eighth night, this person met his end and was brought before King Yama (閻羅王, the King of Hell). King Yama reviewed a great number of deceased people, and Biao Zhi Tong (表志通, a personal name, same below) stood at the back. The official calling out names began, and King Yama inquired about their good and evil deeds, assigning them accordingly. Finally, Biao Zhi Tong's name was called, and he was asked in detail what meritorious deeds he had performed in his life. Biao Zhi Tong reported to King Yama, 'Throughout my life, I have recited and upheld the Diamond Prajna Sutra (金剛般若經), the Lotus Sutra (法華經), and other scriptures. I have frequently observed fasts and precepts, and I have paid homage to the Buddha six times a day.' Upon hearing these words, King Yama joined his palms in reverence and said, 'Excellent, excellent. This person's merits are inconceivable.' He ordered the messengers to check the records on which his case was based and hand them over to the responsible official for careful examination, so as not to wrong a good person. The responsible official had previously passed away at the Tianzeng Temple (天曾寺). This person still had six years of life remaining and should not have died yet. King Yama then searched for Biao Zhi Tong's records himself and found that there was indeed no mistake. He ordered the attendants to bring a bed and table, placing a golden bed and jade table in the south wing before King Yama. He then had them set up on the west side of the hall, covered with various felt mats, and invited Biao Zhi Tong to take a seat and recite scriptures. Biao Zhi Tong recited one chapter each of the Prajna Sutra and the Lotus Sutra, understanding them all thoroughly. King Yama then ordered the librarian to retrieve the documents of Biao Zhi Tong's scripture recitation and meritorious deeds. The librarian and Biao Zhi Tong faced west and went together to retrieve the documents, traveling about two miles to a large scripture repository, where all the merit ledgers were kept, adorned with seven treasures. The messenger retrieved a scroll from the bottom, about one page long, titled 'Biao Zhi Tong's Merit Ledger.' He took it to King Yama, opened it, and read its contents, which recorded that Biao Zhi Tong had recited the Prajna Sutra ten thousand times, the Lotus Sutra one thousand times, and the merits of paying homage to the Buddha and observing fasts and precepts were all recorded within. King Yama told the messenger that Biao Zhi Tong's merits were profound and ordered him to lead him to observe the hells and understand the blessings and punishments within. The messenger, obeying King Yama's command, led Biao Zhi Tong out of the city and five miles northwest, where there was a large city with towers, arrow towers, battlements, and iron nets hanging down. In the gate were four hell guards, with heads like Rakshasas (羅剎, demons), flames spewing from their mouths, tall figures, and iron forks in their hands, standing on the left and right. There were two bronze dogs on either side of the gate, spewing molten copper from their mouths, flowing into the hells and injecting it into the bodies of the sinners. All those who suffered entered through this gate. The eighteen hells were all within this city.
通見如此。身心戰慄。無以自安。領時詣王白言。見地獄訖。王語通云。汝今具見受罪福業。好勤精進讀誦莫廢。汝今命六年。在放汝還家。莫生退心。落入惡道。無人救汝。必須讀誦。不退菩提。于汝長年。至老命終。必生凈土。通蘇說此事。彌修彌誦。經六年後而卒。異香滿室。得凈土迎矣。
涼州寡婦二十一
涼州有寡婦。姓李家本事佛。恒隨逐齋會。每聰性罷輒能誦之。后忽有虜公主婦寄宿。日瞑不忍遣去。須臾吏來錄之云。李藏叛婢。既被錄付獄。便至心誦觀世音經。得十餘日。欻目晝夜見觀世音。問李何以不去。具答不能得去。又曰。但起而鎖即已脫。於是徑直歸家。獄官及守防人。都自不覺。虜後知之遣問。那得歸。具答如此。亦不復更錄。此是誦經力。感聖應而已。
隋并州高守節二十二
隋并州人高守節。家代信奉。而守節尤為精到。年十六七時。曾游化郡。道遇沙彌。年可五六十。自稱海云。與之談敘。因謂曰。兒能誦經不。答曰。識其本心。云即將向五臺。至一處見三草屋。才得容身。乃于中止。教誦法華經誦間在外乞求給其衣食。節屢見胡僧來至與師言笑。終日而歸去。后云輒問曰。識向胡僧不。曰不識。云懇似戲言曰。是文殊師利菩薩。節雖頻承此告。未悟其旨
【現代漢語翻譯】 現代漢語譯本： 通見到了這樣的景象，身心戰慄，無法自安。於是立刻去見國王，稟告自己見到了地獄的情景。國王對他說：『你現在已經親眼見到了受罪和享福的因果報應，要好好勤奮精進地讀誦佛經，不要荒廢。你的壽命還有六年，現在放你回家，不要產生退轉之心，如果墮入惡道，沒有人能夠救你，必須讀誦佛經，不退轉于菩提之心，這樣才能增長你的壽命，直到老死，必定能夠往生凈土。』通醒來后講述了這件事，更加精進地修行和讀誦佛經。六年之後去世，房間里充滿了奇異的香氣，是被凈土接引走了。 涼州寡婦二十一 涼州有個寡婦，姓李，家裡世代信奉佛教，經常參加齋會。每次聽完法會後，她都能背誦經文。後來，忽然有個胡人的公主和她的侍女來借宿，天色已晚，不忍心讓她們離開。不久，官吏來抓人，說李家藏匿叛逃的婢女。李氏被抓進監獄后，便一心一意地誦唸觀世音經。過了十幾天，忽然白天黑夜都能看見觀世音菩薩。觀世音菩薩問她為什麼還不離開，她詳細地回答說自己無法離開。觀世音菩薩又說：『只要起身，鎖就會自動脫落。』於是她直接回家了。獄官和看守的人，都不知道發生了什麼。胡人的公主知道后，派人來問她是怎麼回來的，她詳細地回答了事情的經過。官府也不再追究此事。這是誦經的力量，感應了聖人的迴應。 隋并州高守節二十二 隋朝并州人高守節，家裡世代信奉佛教，而高守節尤其精進。十六七歲的時候，他曾經遊歷化郡，路上遇到一個沙彌（小和尚），年紀大約五六十歲，自稱海云。兩人交談后，海云問他：『你能誦經嗎？』高守節回答說：『我認識經書的原本。』海云就帶著他前往五臺山。到了一處，看見三間草屋，只能勉強容身，就在那裡住了下來。海云教他誦《法華經》，誦經的間隙，海云外出乞討，供給他衣食。高守節多次看見胡人的僧人來拜訪，和他的師父談笑，一整天后才離開。後來，海云總是問他：『你認識剛才的胡人僧人嗎？』高守節說不認識。海云似乎開玩笑地說：『他是文殊師利菩薩（Manjusri Bodhisattva）。』高守節雖然多次聽到這樣的話，但沒有領悟其中的含義。
【English Translation】 English version: Tong saw such scenes, his body and mind trembled, and he could not calm himself. He immediately went to see the king and reported that he had seen the scenes of hell. The king said to him, 'Now you have personally seen the karmic consequences of suffering and enjoying blessings. You must diligently and vigorously recite the Buddhist scriptures and not abandon them. Your life has six years left. Now I will let you go home. Do not have a retreating mind. If you fall into the evil paths, no one can save you. You must recite the scriptures and not retreat from the Bodhi mind. This will increase your lifespan, and until you die of old age, you will surely be reborn in the Pure Land.' Tong woke up and told this story, and he practiced and recited the scriptures even more diligently. He passed away after six years, and the room was filled with strange fragrances, indicating that he was received by the Pure Land. The Widow of Liangzhou, Twenty-One There was a widow in Liangzhou named Li, whose family had been Buddhists for generations. She often attended vegetarian feasts. Every time she finished listening to the Dharma assembly, she could recite the scriptures. Later, a princess of the foreign people and her maid came to stay overnight. It was late, and she could not bear to let them leave. Soon, officials came to arrest her, saying that the Li family was hiding runaway maids. After Li was arrested and imprisoned, she single-mindedly recited the Avalokitesvara (Guanshiyin) Sutra. After more than ten days, she suddenly saw Avalokitesvara (Guanshiyin) Bodhisattva day and night. Avalokitesvara (Guanshiyin) Bodhisattva asked her why she had not left, and she answered in detail that she could not leave. Avalokitesvara (Guanshiyin) Bodhisattva then said, 'Just get up, and the lock will open automatically.' So she went straight home. The prison officials and guards did not know what had happened. When the foreign princess found out, she sent someone to ask her how she had returned, and she answered in detail what had happened. The government did not pursue the matter any further. This is the power of reciting the scriptures, which moved the saints to respond. Gao Shouchi of Bingzhou in the Sui Dynasty, Twenty-Two Gao Shouchi of Bingzhou in the Sui Dynasty, whose family had been Buddhists for generations, and Gao Shouchi was particularly diligent. When he was sixteen or seventeen years old, he once traveled to Huajun, where he met a Shami (novice monk), who was about fifty or sixty years old, calling himself Haiyun. After they talked, Haiyun asked him, 'Can you recite the scriptures?' Gao Shouchi replied, 'I know the original text of the scriptures.' Haiyun then took him to Mount Wutai. When they arrived at a place, they saw three thatched huts, which could barely accommodate them, and they stayed there. Haiyun taught him to recite the Lotus Sutra. In between reciting the scriptures, Haiyun went out to beg for food and clothing for him. Gao Shouchi often saw foreign monks visiting, talking and laughing with his master, and leaving after a whole day. Later, Haiyun always asked him, 'Do you know the foreign monk who just came?' Gao Shouchi said he did not know. Haiyun said jokingly, 'He is Manjusri Bodhisattva.' Although Gao Shouchi had heard this many times, he did not understand its meaning.
。后使節下山就村取物。仍誡曰。夫女人者惡之本。壞菩提道。破涅槃城。汝向人間宜其深慎。節敬諾受教上山。中路乃見一女人。年十四。衣服鮮幸姿容雅麗。乘一白馬。直趣其前。扣頭向節曰。身有急患。要須下下。乘馬好跳躍。制不自由。希君狀慺濟此微命。節遂念師言竟不回顧。女亦追尋數里。苦切其辭。節執志如初。俄而到失。既還本處。具陳其事。師曰。汝真丈夫矣。雖然此其文殊師利菩薩。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。就汝必欲去。當辭好師。此之一別。難量相見。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。和上遺與師為弟子。倫曰。和上名誰。答曰。名海云。倫大驚歎曰。五臺山者文殊師利。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。當首而愚情眷二。猶希再睹。遂辭倫返跡。日夜奔馳。乃至故處。都無所見。
昭果寺釋明曜二十三
釋明曜。未詳姓氏。志學之年。早怯俗網。問津訪道。略無常師。住昭果寺。常誦法華讀華嚴。每作佛光寺觀。曾與解脫。俱至大學寺。祈請
【現代漢語翻譯】 現代漢語譯本： 之後，海云禪師讓釋道節下山到村裡取東西，並告誡他說：『女人是罪惡的根源，會破壞菩提道，摧毀涅槃城。你到人間一定要深深地謹慎。』釋道節恭敬地接受教誨下山。在半路上，他看見一個女子，大約十四歲，穿著華麗的衣服，容貌美麗，騎著一匹白馬，逕直向他走來。女子向釋道節叩頭說：『我身患急病，需要下山。但是馬很愛跳躍，我控制不住，希望您能憐憫我，救我這條性命。』釋道節於是想起師父的話，竟不回頭。女子也追尋了幾里路，言辭懇切。釋道節堅持自己的意志，像最初一樣不為所動。不久，女子消失了。釋道節回到原來的地方，詳細地陳述了這件事。海云禪師說：『你真是個大丈夫啊！雖然如此，那女子其實是文殊師利菩薩（Manjusri Bodhisattva）。』釋道節還不明白，還以為是玩笑話。然而，他在這裡誦經，總共經歷了三年，對《法華經》（Lotus Sutra）理解得非常精純。後來，他聽說長安（Chang'an）有度人的機會，心裡希望剃度出家。他想離開海云禪師，臨走時向師父告別。海云禪師說：『這一次分別，很難預料何時才能相見。你到京城后，可以在禪定道場依止臥倫禪師（Wolun Chan Shi）。』釋道節進入京城尋求剃度，沒有實現他的願望，於是前往臥倫禪師那裡。臥倫禪師問：『你從哪裡來？』釋道節回答說：『從五臺山（Mount Wutai）來，海云（Haiyun）和上讓我來拜您為師。』臥倫禪師問：『海雲和上是誰？』釋道節回答說：『名叫海云。』臥倫禪師非常驚訝地說：『五臺山是文殊師利菩薩的道場，海云比丘（Haiyun Bhiksu）就是《華嚴經》（Avatamsaka Sutra）中善財童子（Sudhana）的第三大善知識（Kalyanamitra）。你為什麼要拋棄這位聖人？千劫萬劫都沒有機會遇到一次，真是太可惜了！』釋道節這才明白事情的來龍去脈，後悔得恨不得粉身碎骨。當初因為愚蠢的情感牽絆，還希望能再次見到那位女子。於是他告別臥倫禪師，返回五臺山，日夜奔波，到達原來的地方，卻什麼也看不見了。 昭果寺釋明曜（Shi Mingyao of Zhaoguo Temple）二十三 釋明曜，不清楚他的姓氏。在立志求學的年紀，早就厭倦了世俗的束縛。他四處尋訪求道，沒有固定的老師。他住在昭果寺（Zhaoguo Temple），經常誦讀《法華經》和《華嚴經》。他經常觀想佛光寺（Foguang Temple）的景象。他曾經和解脫（Jietuo）一起到大學寺（Daxue Temple）祈請。
【English Translation】 English version: Afterward, Haiyun Chan Shi (Zen Master Haiyun) sent Shi Daojie (Shi Daojie) down the mountain to the village to fetch something, and cautioned him, saying: 'Women are the root of evil, they will destroy the Bodhi path and demolish the Nirvana city. When you go to the human world, you must be deeply cautious.' Shi Daojie respectfully accepted the teaching and went down the mountain. On the way, he saw a woman, about fourteen years old, wearing gorgeous clothes, with a beautiful appearance, riding a white horse, heading straight towards him. The woman kowtowed to Shi Daojie and said: 'I am suffering from a sudden illness and need to go down the mountain. However, the horse likes to jump, and I cannot control it. I hope you can have compassion and save my life.' Shi Daojie then remembered his master's words and did not turn back. The woman also chased after him for several miles, with earnest words. Shi Daojie adhered to his will, unwavering as before. Soon, the woman disappeared. Shi Daojie returned to his original place and described the matter in detail. Haiyun Chan Shi said: 'You are truly a great man! Although that is so, that woman was actually Manjusri Bodhisattva (Manjusri Bodhisattva).' Shi Daojie did not understand and thought it was a joke. However, he recited scriptures here for a total of three years, and his understanding of the Lotus Sutra (Lotus Sutra) was very pure. Later, he heard that Chang'an (Chang'an) had opportunities for ordination, and he hoped to become a monk. He wanted to leave Haiyun Chan Shi, and bid farewell to his master before leaving. Haiyun Chan Shi said: 'This separation, it is difficult to predict when we will meet again. After you go to the capital, you can rely on Wolun Chan Shi (Wolun Chan Shi) at the Zen meditation center.' Shi Daojie entered the capital to seek ordination, but his wish was not fulfilled, so he went to Wolun Chan Shi. Wolun Chan Shi asked: 'Where do you come from?' Shi Daojie replied: 'From Mount Wutai (Mount Wutai), Haiyun (Haiyun) and Shang asked me to come and become your disciple.' Wolun Chan Shi asked: 'Who is Haiyun and Shang?' Shi Daojie replied: 'His name is Haiyun.' Wolun Chan Shi was very surprised and said: 'Mount Wutai is the Bodhimanda of Manjusri Bodhisattva, Haiyun Bhiksu (Haiyun Bhiksu) is the third great Kalyanamitra (Kalyanamitra) of Sudhana (Sudhana) in the Avatamsaka Sutra (Avatamsaka Sutra). Why did you abandon this sage? There is no chance to meet him once in thousands of kalpas, what a pity!' Shi Daojie then understood the whole story and regretted it so much that he wanted to smash his body to pieces. At first, because of foolish emotional entanglements, he still hoped to see that woman again. So he bid farewell to Wolun Chan Shi and returned to Mount Wutai, traveling day and night, and arrived at the original place, but he could not see anything. Shi Mingyao of Zhaoguo Temple (Shi Mingyao of Zhaoguo Temple) twenty-three Shi Mingyao, his surname is unknown. In the years of aspiring to study, he had long been tired of the shackles of the world. He sought the path everywhere, without a fixed teacher. He lived in Zhaoguo Temple (Zhaoguo Temple), often reciting the Lotus Sutra and the Avatamsaka Sutra. He often visualized the scene of Foguang Temple (Foguang Temple). He once went to Daxue Temple (Daxue Temple) with Jietuo (Jietuo) to pray.
文殊師利。至華園北見一沙門。容服非常。徐行前進。乃至東邊佛堂。將欲東趣。曜時驚喜交集。肘步而前。未至數尺。遂無所睹。悲嘆久之。與脫俱返。曜形長七尺。威容都雅。談敘揚動心。有時會跡。先往五臺。親承禮拜。語跡云。我大業十二年。見安禪師。歷名山諸寺。禮覲聖已。今日復見法禪。是不思議。愿法師長命無病。弘贊佛乘。時年一百六歲。未曾策杖。而菽采無墜焉。復不知年幾而終。
瓦官寺釋僧洪二十四
道人釋僧洪者。住都下瓦官寺。作丈六金像。镕鑄始畢。於時晉義熙十二年。大禁鑄銅。僧洪未得開模見像。便為官所收系。在相府奸罪應入死。僧洪便誦法華觀世音經。得一月日。忽夢見其所作像。來至獄中。以手摩洪頭。問汝怖不。僧洪具以事答。像曰。無所憂也。夢中見像胸前。方一尺許。銅色燋沸。后遂至市見殺。爾日府參軍應監刑。初喚駕車。而牛絕不肯入。既入便奔車即粉碎。遂至瞑無監。更后剋日。因有敕。從彭城還道。若未殺僧洪者。可原既而出破模看像。果自胸前如夢。此像今尚在瓦官寺。當知誦力感聖也(高僧傳第十三)。
大原王珠二十五
王珠字叔衍大原人也。宋元嘉九年。作涪陵郡令。坐遭賊失守。系江陵府獄。箸一具大鎖。釘之極堅。珠
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjushri，菩薩名）。（僧人曇）曜至華園北邊，看見一位沙門（Shramana，出家修道者），容貌服飾非常特別。他緩緩地向前走，一直走到東邊的佛堂，將要向東邊去。曇曜當時又驚又喜，激動地用手肘支撐著身體向前走，還沒走到幾尺遠，就什麼也看不見了。他悲傷地嘆息了很久，和（其他僧人）一起返回。曇曜身材高大，有七尺，容貌威嚴端莊，談吐敘事令人感動。有時（曇曜）會追尋（那位沙門的）軌跡，先前去五臺山，親自禮拜。他講述自己見到的情景說：『我在大業十二年，見過安禪師（An Chan Master）。我遊歷了名山各寺，禮拜了聖蹟之後，今天又見到了法禪（Fa Chan），真是不可思議。』他祝願法師長命無病，弘揚讚美佛法。當時曇曜一百零六歲，從未拄過枴杖，而且撿豆子和蔬菜也不會掉。後來不知道過了多少年去世。 瓦官寺釋僧洪（釋Seng Hong of Wuguan Temple）二十四 道人釋僧洪，住在都城（指建康，今南京）的瓦官寺。他製作了一尊一丈六尺高的金像。熔化鑄造剛剛完成的時候，正值晉義熙十二年，朝廷嚴禁私自鑄造銅器。僧洪還沒來得及打開模具看看佛像，就被官府抓捕關押，在相府被判為犯有奸罪，應該處死。僧洪便誦讀《法華經》（Lotus Sutra）和《觀世音經》（Avalokiteśvara Sutra）。過了一個月，忽然夢見他所鑄造的佛像來到監獄中，用手摩他的頭，問他是否害怕。僧洪詳細地回答了事情的經過。佛像說：『不用擔憂。』夢中他看見佛像胸前，大約一尺見方的地方，銅色焦黑沸騰。後來僧洪被押到市集準備處決。那天，府里的參軍（參謀軍官）應該負責監刑。開始叫牛拉車，但是牛怎麼也不肯上前。好不容易拉上車，車立刻就粉碎了。於是直到天黑也沒有人來監刑。改天再執行死刑的時候，正好有從彭城返回的敕令傳到，說如果還沒有殺僧洪，可以免除他的死罪。於是打開模具觀看佛像，果然佛像胸前和夢中見到的一樣。這尊佛像現在還在瓦官寺。應當知道這是誦經的力量感動了聖賢（佛像）。（出自《高僧傳》第十三卷） 大原王珠（Wang Zhu of Taiyuan）二十五 王珠，字叔衍，是大原人。宋元嘉九年，擔任涪陵郡令。因為遭遇盜賊失守，被關押在江陵府的監獄裡。戴著一副大鎖，鎖得很緊。王珠
【English Translation】 English version Manjushri (Manjushri, name of a Bodhisattva). (Monk) Tan Yao, upon reaching the north of Huayuan, saw a Shramana (Shramana, a wandering ascetic), whose appearance and attire were extraordinary. He walked slowly forward, all the way to the Buddha hall on the east side, intending to go eastward. Tan Yao was then both surprised and delighted, and excitedly propelled himself forward on his elbows. Before he had gone several feet, he could see nothing. He lamented sadly for a long time, and returned with (the other monks). Tan Yao was tall, seven feet in height, and his appearance was dignified and refined. His conversations and narratives were moving. Sometimes (Tan Yao) would trace (the Shramana's) footsteps, having previously gone to Mount Wutai to pay his respects in person. He recounted what he had seen, saying, 'In the twelfth year of the Daye era, I saw the An Chan Master (An Chan Master). I traveled to famous mountains and temples, and after paying homage to the sacred sites, today I saw Fa Chan (Fa Chan) again, which is truly inconceivable.' He wished the Dharma Master a long and healthy life, to propagate and praise the Buddha's teachings. At that time, Tan Yao was one hundred and six years old, had never used a cane, and would not drop beans or vegetables when picking them up. Later, it is not known how many years passed before he died. Sh釋 Seng Hong of Wuguan Temple Twenty-Four The Daoist monk Shi Seng Hong lived in Wuguan Temple in the capital city (referring to Jiankang, present-day Nanjing). He made a sixteen-foot-tall golden statue. Just as the melting and casting were completed, it was the twelfth year of the Yixi era of the Jin Dynasty, when the court strictly prohibited the private casting of bronze. Before Seng Hong had time to open the mold and see the statue, he was arrested and imprisoned by the government, and was sentenced in the Prime Minister's office for committing adultery, for which he should be executed. Seng Hong then recited the Lotus Sutra (Lotus Sutra) and the Avalokiteśvara Sutra (Avalokiteśvara Sutra). After a month, he suddenly dreamed that the statue he had cast came to the prison, touched his head with its hand, and asked him if he was afraid. Seng Hong answered in detail about what had happened. The statue said, 'Do not worry.' In the dream, he saw that on the statue's chest, in an area about a foot square, the bronze color was scorched and boiling. Later, Seng Hong was escorted to the market to be executed. That day, the military advisor of the prefecture was supposed to supervise the execution. At first, they called for an ox to pull the cart, but the ox refused to move forward. Once it was finally harnessed, the cart immediately shattered. Thus, no one came to supervise the execution until nightfall. When the execution was rescheduled for another day, an imperial edict arrived from Pengcheng, saying that if Seng Hong had not yet been killed, he could be pardoned. So they opened the mold to look at the statue, and indeed the statue's chest was the same as he had seen in the dream. This statue is still in Wuguan Temple today. It should be known that this is the power of reciting scriptures that moved the sages (Buddha statue). (From the Biographies of Eminent Monks, Volume 13) Wang Zhu of Taiyuan Twenty-Five Wang Zhu, whose courtesy name was Shuyan, was from Taiyuan. In the ninth year of the Yuanjia era of the Song Dynasty, he served as the magistrate of Fuling Commandery. Because he lost the city to bandits, he was imprisoned in the Jiangling Prefecture prison. He wore a large lock, which was fastened very tightly. Wang Zhu
在獄中。恒持齋誦觀世音經。一夜忽夢。已自坐高座上。有道人與其一卷經。題云光明安樂行品。並諸菩薩名。珠得便開讀。忘第一菩薩名。憶第二是觀世音。第三是大勢至。皆有國土及名號。因是眠覺便見。后鎖已解。珠知有感應。不復憂怖。因自釘治其鎖。依常著之。涉三日事非意。便散珠。元嘉十九年。見為衛府行參軍。從鎮廣陵。精進甚至矣。
法華經傳記卷第五 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第六
諷誦勝利第八之四越道人一河薰雄二釋通慧三隋沙彌四僧福緣五彭子喬六釋慧勝七尼法空八釋妙蓮九釋慧生十釋曇義十一釋清慧十二建王谷十三尼妙法十四唐林通十五李山龍十六僧法賢十七釋僧智十八釋慧達十九女揚氏二十釋法道二十一北道僧二十二釋思約樹二十三竺長舒二十四
越州觀音道場道人一
百濟沙門釋發正。梁天監中。負笈西渡。尋師學道。頗解義趣。亦修精進。在梁三十餘年。不能頓忘桑梓。歸本土發正自道聞他說。越州界山有道場。稱曰觀音。有觀音堵室故往視之。欀椽爛盡。而堵墻獨存之。尚有二道人。相要契入山。一人慾誦華嚴經。一人慾誦法華經。各據一谷。策作堵室。其誦華嚴者。期月可畢。心疑其伴。得幾就往
【現代漢語翻譯】 現代漢語譯本：在監獄中，他一直堅持齋戒並誦讀《觀世音經》。一天晚上，他忽然夢見自己坐在高座上，有一位道人給了他一卷經書，題名為《光明安樂行品》，上面還有諸位菩薩的名號。他便開始讀誦，但忘記了第一位菩薩的名號，只記得第二位是觀世音（Avalokiteśvara，菩薩名），第三位是大勢至（Mahāsthāmaprāpta，菩薩名），他們都有各自的國土和名號。因此從睡夢中醒來后，他便看見鎖已經解開了。他知道這是感應，不再憂慮恐懼，於是自己釘好修補了鎖，像往常一樣戴著。過了三天，事情不如意，便散盡了珠子。元嘉十九年，他被任命為衛府行參軍，跟隨駐守廣陵，非常精進。
《法華經傳記》卷第五 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第六
諷誦勝利第八之四：越道人、一河薰雄、二釋通慧、三隋沙彌、四僧福緣、五彭子喬、六釋慧勝、七尼法空、八釋妙蓮、九釋慧生、十釋曇義、十一釋清慧、十二建王谷、十三尼妙法、十四唐林通、十五李山龍、十六僧法賢、十七釋僧智、十八釋慧達、十九女揚氏、二十釋法道、二十一北道僧、二十二釋思約樹、二十三竺長舒、二十四
越州觀音道場道人一
百濟沙門釋發正，在梁天監年間，揹著書箱西渡，尋找老師學習佛法，頗能理解其中的義理趣味，也修習精進。在梁朝三十多年，不能完全忘記故鄉。回到本土后，發正自己說道，他聽說越州界山有一處道場，被稱為觀音道場，那裡有觀音堵室，所以前去檢視。結果發現欀椽已經腐爛殆盡，只有堵墻還存在。那裡還有兩位道人，相約進入山中，一人想要誦讀《華嚴經》，一人想要誦讀《法華經》，各自佔據一個山谷，計劃建造堵室。誦讀《華嚴經》的人，預計一個月可以完成，他心裡懷疑他的同伴，完成了多少，便前去檢視。
【English Translation】 English version: While in prison, he constantly maintained a vegetarian diet and recited the Avalokiteśvara Sūtra (Guān Shì Yīn Jīng, Sutra of Avalokiteśvara). One night, he suddenly dreamed that he was sitting on a high seat, and a Daoist gave him a scroll of scripture, titled Chapter on the Practice of Light and Peace (Guāngmíng Ānlè Xíng Pǐn), which included the names of various Bodhisattvas. He then began to read it, but forgot the name of the first Bodhisattva, remembering only that the second was Avalokiteśvara (Guān Shì Yīn, Bodhisattva's name), and the third was Mahāsthāmaprāpta (Dàshìzhì, Bodhisattva's name), each having their own lands and names. As a result, upon waking from his sleep, he saw that the lock had already been unlocked. Knowing that this was a response, he no longer worried or feared, and so he nailed and repaired the lock himself, wearing it as usual. After three days, things did not go as he wished, and he scattered the pearls. In the nineteenth year of Yuanjia, he was appointed as a military advisor in the Guard's office, following the garrison at Guangling, being extremely diligent.
Biographies of the Lotus Sūtra, Volume 5 Taisho Tripitaka, Volume 51, No. 2068, Biographies of the Lotus Sūtra
Biographies of the Lotus Sūtra, Volume 6
Eighth of the Victories of Recitation, Part 4: Yue Daoist, Yihe Xunxiong, Shi Tonghui, Sui Shami, Seng Fuyuan, Peng Ziqiao, Shi Huisheng, Ni Fakong, Shi Miaolian, Shi Huisheng, Shi Tanyi, Shi Qinghui, Jian Wanggu, Ni Miaofa, Tang Lintong, Li Shanlong, Seng Faxian, Shi Sengzhi, Shi Huida, Yang Shi (female), Shi Fadao, Bei Dao Seng, Shi Siyueshu, Zhu Changshu
Daoist One of the Guanyin Sanctuary in Yuezhou
The Shramana Shi Fazheng from Baekje, during the Tianjian period of the Liang dynasty, carried his books westward, seeking teachers to study the Dharma, and was able to understand the meaning and interest of it, also practicing diligently. After more than thirty years in the Liang dynasty, he could not completely forget his homeland. After returning to his native land, Fazheng himself said that he had heard that there was a sanctuary in the boundary mountains of Yuezhou, called the Guanyin Sanctuary, where there was a Guanyin hermitage, so he went to see it. As a result, he found that the rafters had rotted away, and only the hermitage walls remained. There were also two Daoists there, who had agreed to enter the mountains, one wanting to recite the Avatamsaka Sūtra (Huāyán Jīng, Flower Garland Sutra), and the other wanting to recite the Lotus Sūtra (Fǎhuá Jīng, Lotus Sutra), each occupying a valley, planning to build a hermitage. The one reciting the Avatamsaka Sūtra expected to finish in a month, and he suspected how much his companion had completed, so he went to see.
候之。曾無一卷。其人語曰。期已將盡。糧食慾絕。宜及至期竟之。若不能唸誦一部。正可誦觀世音經也。便還其室。於是此人心自悲痛。宿因鈍根。乃至心讀誦。晝夜匪懈。諳得略半。后數日。其人復來者為此人以實告之。其人語曰。我已誦華嚴矣。奈何如此觀世音之初。況逕兩三日而不諳乎。我若舍汝而去。則負所要。若待汝竟精食慾盡。既於三日不竟。理不得相待耳。將以明覆來者矣。子其免云。此人至到悲痛倍前。至心誦唸。才得竟畢。明旦其人復來者語曰。如此觀世音之初。尚不能誦。無可奈何。我時舍汝而去也。此人跪曰。昨暮才得竟耳。於是其人大喜。欲以相試。乃坐床誦之。三十卷經。一無遺落。次復此人上床誦之。始得發聲。即于空中。雨種種華香。華溢堵室。香聞遍谷。氣氳滿天。不可勝計。於是誦華嚴者。即下地叩頭。頭面流血。懺悔謝過。事畢欲別去。此人止曰。常有一老翁饋我食。子可少待與。久久不來。相到與者。此人慾汲水。如向老翁擔食參休于草下。此人怪而問曰。我伴適來。望得共食。有何事竄伏不饋。翁答。彼人者輕我若此。豈忍見乎。於是始知。是觀世音菩薩。即五體投地。禮拜甚至。須臾仰視。便失所在。此人所[貝*系]堵墻至今猶存哉。發正親所見焉。
河東薰
【現代漢語翻譯】 現代漢語譯本： 等候著。他沒有讀完一卷經書。那個人說：『期限快到了，糧食也快吃完了，應該趁著期限結束前完成。如果不能唸誦完整的一部經，至少可以唸誦《觀世音經》啊。』於是回到他的房間。這個人心中非常悲痛，因為自己宿世的業障深重，根器遲鈍，於是用心讀誦，日夜不停歇，勉強熟悉了大概一半。幾天後，那個人又來了，這個人如實地告訴了他情況。那個人說：『我已經能背誦《華嚴經》了，怎麼你還在《觀世音經》的開頭呢？況且已經過了兩三天了，你還沒熟悉嗎？如果我捨棄你離開，就違背了之前的約定。如果等你完成，我的糧食就要吃完了。既然三天都不能完成，按道理我不能再等你了。我明天再來。你自求多福吧。』這個人更加悲痛，比之前加倍用心誦唸，才勉強完成。第二天早上，那個人又來了，說：『還在《觀世音經》的開頭，還是不能背誦，實在沒辦法了，我只能捨棄你離開了。』這個人跪下來說：『昨天晚上才勉強完成。』於是那個人非常高興，想要測試他，就坐在床上背誦，三十卷經書，沒有遺漏一個字。接著讓這個人上床背誦，剛開始發聲，就從空中降下各種各樣的鮮花和香，鮮花充滿了整個房間，香氣瀰漫了整個山谷，祥雲籠罩天空，數不勝數。於是背誦《華嚴經》的那個人，立刻下地叩頭，頭面流血，懺悔謝罪。事情結束后，他要告別離開，這個人挽留他說：『經常有一位老翁送食物給我，你可以稍微等一下他。』等了很久老翁都沒來，他們一起去尋找老翁。這個人看見老翁挑著食物在草叢下休息。這個人感到奇怪，問道：『我的同伴剛來，希望和你一起吃飯，有什麼事讓你躲藏起來不送食物？』老翁回答說：『那個人如此輕視我，我怎麼忍心見他呢？』於是他們才知道，這是觀世音菩薩顯靈。立刻五體投地，禮拜非常虔誠。一會兒抬頭看，菩薩已經消失不見了。這個人所居住的墻壁至今還存在。這是發正親眼所見。
河東薰
【English Translation】 English version: He waited. He hadn't finished even one scroll. That person said, 'The deadline is approaching, and the food is almost gone. You should try to finish before the deadline. If you can't recite an entire scripture, you can at least recite the 'Guanshiyin Sutra' (Avalokiteśvara Sutra).' So he returned to his room. This person felt very sad because of his past karma and dull faculties, so he recited diligently, day and night, and managed to become familiar with about half of it. After a few days, that person came again, and this person truthfully told him the situation. That person said, 'I can already recite the 'Avatamsaka Sutra' (Flower Garland Sutra), how are you still at the beginning of the 'Guanshiyin Sutra'? Moreover, it's been two or three days, and you still haven't become familiar with it? If I abandon you and leave, I will break my promise. If I wait for you to finish, my food will run out. Since you can't finish in three days, I can't wait for you any longer. I'll come again tomorrow. Good luck to you.' This person became even more sad and recited even more diligently than before, finally managing to finish. The next morning, that person came again and said, 'Still at the beginning of the 'Guanshiyin Sutra', still unable to recite it, there's really no way, I can only abandon you and leave.' This person knelt down and said, 'I only managed to finish last night.' Then that person was very happy and wanted to test him, so he sat on the bed and recited, thirty scrolls of scripture, without missing a single word. Then he had this person get on the bed and recite, and as soon as he started to speak, all kinds of flowers and incense rained down from the sky. The flowers filled the entire room, the fragrance permeated the entire valley, and auspicious clouds covered the sky, countless in number. Then the person who recited the 'Avatamsaka Sutra' immediately got off the ground, kowtowed, his face bleeding, repenting and apologizing. After the matter was over, he wanted to say goodbye and leave, but this person stopped him and said, 'An old man often brings me food, you can wait for him for a while.' They waited for a long time, but the old man didn't come, so they went together to look for the old man. This person saw the old man carrying food resting under the grass. This person felt strange and asked, 'My companion just came, hoping to eat with you, what's the matter that you're hiding and not bringing food?' The old man replied, 'That person despises me so much, how can I bear to see him?' Then they realized that this was Avalokiteśvara Bodhisattva manifesting. They immediately prostrated themselves on the ground, worshipping very sincerely. After a while, they looked up, and the Bodhisattva had disappeared. The wall where this person lived still exists today. This is what Fa Zheng personally saw.
He Dongxun
雄二
河東薰雄。少誠信佛道。蔬食數十年。貞觀中為大理丞。十四年春坐。為連刺史李仙童事。系御史臺。於時上以為黨。心大怒使治書侍御史韋悰等鞫問。忽防禁嚴密。坐禁者十數人。大理丞李敬玄司直王。忻並連此坐。與雄同屋囚禁。皆被鎖牢固。雄專唸誦法華經普門品。數日得三千遍。夜中獨座誦經。鎖忽自解落地。雄驚告忻玄。忻玄共視鎖仍法合地。其鉤亦儼然不壞。而鉤鎖相離數尺。玄等異之。雄恐罪責。告守者請鎖開鎖。是夜監察御史張守一宿直命。更開鎖。史以火燭照之。見鎖不開。而自然相離甚怪異。因開鎖鎖之。用紙封纏其鎖。書署封上而去。雄後坐誦經五更。鎖又解落。而有聲如人開者。雄懼又告忻玄。忻玄等謂。欲曉不宜請史。既明共視之。鉤鎖各離在地。而鎖猶合。其封署處。全固不動。鉤甚完密。無可開。敬玄自少及長。不信佛法。見其妻讀經。常謂曰。何故乃為胡神所媚。而讀此書耶。及見雄此事。乃深嘆寤曰。吾乃今知。佛為大聖無有倫匹。誠不可思議也。時忻亦誦八菩薩名。滿三萬遍。晝鎖自解落。視之鎖拔伏地。雄不為異也。玄於是信服愧悔。既而三子俱靈。玄乃寫法華經。畫八菩薩像。歸依供養。臨時病篤在家。玄未問疾。具說其事。臨病癒攝職。問臺內官吏。與玄說
【現代漢語翻譯】 現代漢語譯本 雄二
河東薰雄（人名）。年少時就誠信佛道，吃素幾十年。貞觀年間擔任大理丞（官名）。貞觀十四年春天，因為連州刺史李仙童（人名）的事情受到牽連，被關押在御史臺。當時皇上認為他是同黨，非常生氣，命令治書侍御史韋悰（人名）等人審問他。忽然加強了防禁，被關押的人有十幾人。大理丞李敬玄（人名）和司直王忻（人名）也因為這件事被牽連，和薰雄關在同一個房間里，都被牢固地鎖著。薰雄專心念誦《法華經·普門品》，幾天內唸了三千遍。夜裡獨自坐著唸經，鎖忽然自己解開掉在地上。薰雄驚恐地告訴王忻和李敬玄。王忻和李敬玄一起看鎖，鎖仍然像原來一樣合在一起，鎖鉤也完好無損，但是鉤和鎖卻相離幾尺遠。李敬玄等人對此感到驚異。薰雄害怕被追究罪責，告訴看守的人請求開鎖。當天晚上，監察御史張守一（人名）值班，命令重新開鎖。張守一用火燭照看，看見鎖沒有打開，卻自然分離，感到非常奇怪。於是打開鎖又鎖上，用紙封好鎖，在封上寫上署名后離開了。薰雄後來坐著唸經到五更時分，鎖又解開掉落，並且有聲音像人打開鎖一樣。薰雄害怕，又告訴王忻和李敬玄。王忻和李敬玄等人認為，天快亮了，不應該去請張守一。天亮后一起去看，鎖鉤和鎖分別在地上，但是鎖仍然合在一起，封條署名的地方，完全牢固沒有動過，鎖鉤非常完好，沒有可以打開的地方。李敬玄從小到大，不相信佛法，看見他的妻子讀經，常常說：『為什麼你要被胡人的神迷惑，而讀這些書呢？』等到看見薰雄這件事，才深深地感嘆醒悟說：『我現在才知道，佛是大聖人，沒有誰可以和他相比，真是不可思議啊！』當時王忻也念誦八菩薩名號，滿了三萬遍，白天鎖自己解開掉落，看那鎖是拔開后倒在地上，薰雄對此並不感到奇怪。李敬玄於是信服愧悔。不久之後，他的三個兒子都顯靈異。李敬玄於是抄寫法華經，畫八菩薩像，歸依供養。臨終時病重在家，李敬玄還沒有去問候病情，（薰雄）詳細地說了這件事。臨病好轉后恢復官職，詢問御史臺內的官吏，和李敬玄說的事情是否相符。
【English Translation】 English version Xiong Er
Xunxiong of Hedong (personal name). He believed in Buddhism and Taoism from a young age and ate vegetarian food for decades. During the Zhenguan period, he served as Dali Cheng (official title). In the spring of the fourteenth year of Zhenguan, he was implicated in the case of Li Xiantong (personal name), the governor of Lianzhou, and was imprisoned in the Yushitai (Censorate). At that time, the emperor thought he was an accomplice and was very angry, ordering Wei Cong (personal name), the Zhishu Shiyushi (Attendant Censor), and others to interrogate him. Suddenly, the security was tightened, and more than a dozen people were imprisoned. Dali Cheng Li Jingxuan (personal name) and Sizhi Wang Xin (personal name) were also implicated in this case and imprisoned in the same room as Xunxiong, all securely locked. Xunxiong focused on reciting the 'Universal Gate Chapter' of the 'Lotus Sutra', reciting it three thousand times in a few days. One night, while sitting alone reciting the sutra, the lock suddenly unlocked itself and fell to the ground. Xunxiong was startled and told Wang Xin and Li Jingxuan. Wang Xin and Li Jingxuan looked at the lock together, and the lock was still closed as before, and the hook was intact, but the hook and the lock were several feet apart. Li Jingxuan and others were amazed by this. Xunxiong was afraid of being held accountable, so he told the guard and asked him to open the lock. That night, Zhang Shouyi (personal name), the supervising censor, was on duty and ordered the lock to be reopened. Zhang Shouyi illuminated it with a candle and saw that the lock was not opened, but separated naturally, which he found very strange. So he opened the lock and locked it again, sealed the lock with paper, wrote his signature on the seal, and left. Later, Xunxiong sat and recited the sutra until the fifth watch (early morning), and the lock unlocked and fell again, and there was a sound like someone opening the lock. Xunxiong was afraid and told Wang Xin and Li Jingxuan again. Wang Xin and Li Jingxuan and others thought that it was almost dawn and they should not ask Zhang Shouyi. After dawn, they went to look at it together, and the hook and the lock were separated on the ground, but the lock was still closed, and the seal and signature were completely intact and had not been moved. The hook was very complete and there was no way to open it. Li Jingxuan, from childhood to adulthood, did not believe in Buddhism. Seeing his wife reading the sutras, he often said, 'Why are you bewitched by the gods of the barbarians and reading these books?' When he saw Xunxiong's incident, he sighed deeply and realized, 'Now I know that the Buddha is a great sage, and no one can compare with him. It is truly inconceivable!' At that time, Wang Xin also recited the names of the Eight Bodhisattvas, completing thirty thousand recitations. During the day, the lock unlocked and fell by itself. Looking at the lock, it was pulled open and lying on the ground. Xunxiong was not surprised by this. Li Jingxuan then believed, felt ashamed, and repented. Soon after, his three sons all showed miraculous signs. Li Jingxuan then transcribed the Lotus Sutra, painted images of the Eight Bodhisattvas, and took refuge in and made offerings to them. When he was seriously ill at home, Li Jingxuan had not yet inquired about his illness, (Xunxiong) explained the matter in detail. After recovering from his illness and resuming his official duties, he asked the officials in the Censorate whether what he had said to Li Jingxuan was true.
不殊。雄亦自說其事。而精厲彌篤。雄今見存為盩厔令(感通錄下卷)。
唐溜州釋通慧三
釋通慧姓虞氏。少有精勤。貞操出家作沙彌。蔬食苦節。專學律儀。更通律藏。二十歲受具足。時有相師。語通云。阿師大聰明智慧無邪相。唯命全短。不能繼軌。通聞此語。遂咨諸大德。將修何功德而得延壽。諸大德達識者共議。一代教中法華最大。若受持不老不死。若能依法受持諷誦。必得長壽。通時流議。舍戒律書。從師受經。即入深山。受持法華經。精勤諷誦。三年出山。更見前所相者云。阿師修何功德。得五十年壽。頓能如此。通云。前被相短壽。入深山諷誦法華經六千遍。若斯勝利歟。更無餘功德。相者嘆曰。大乘功德。能延短壽。因此功德。遂為大德。年過九十。后實如相師記。
隋開善寺沙彌四
隋朝開善寺藏公。有給仕沙彌。年十五能識威儀。不違人情。見者稱神情。時有河胤之。謂藏曰。此沙彌全無年壽。藏聞之悲愍。沙彌遂歸父母家。過五個年。還投藏所。藏公生希奇念。對胤更告之曰。此沙彌為相改耶。答曰。相既改得八十年壽。藏公大嘆異。語沙彌云。汝有何勝功德。沙彌答云。更無修功德。唯昔于僧坊聞一偈。所謂諸佛兩足尊知法常無性佛種從緣起。是故說一乘口游諷
【現代漢語翻譯】 現代漢語譯本： 不差。雄也自己說了這件事。而且更加精進努力。雄現在還活著，擔任盩厔縣令（見《感通錄》下卷）。 唐朝溜州釋通慧 釋通慧姓虞，從小就非常精進勤奮，以貞潔的操守出家做了沙彌（佛教出家男子，年齡未滿二十歲者）。吃素，生活簡樸，專門學習律儀（佛教戒律和儀軌），並且精通律藏（佛教戒律的彙編）。二十歲時受了具足戒（佛教僧侶的正式戒律）。當時有個相士（以占卜相面為業的人），對通慧說：『法師您非常聰明，智慧過人，沒有邪惡之相，只是壽命很短，不能繼承佛法。』通慧聽了這話，就去請教各位大德（指有德行的僧人），應該修什麼功德才能延年益壽。各位有見識的大德共同商議，認為一代教法中，《法華經》（《妙法蓮華經》的簡稱）最為重要。如果受持《法華經》，就能不老不死。如果能夠依法受持諷誦（背誦），必定能夠長壽。通慧聽從了大家的建議，放棄了戒律書籍，跟隨老師學習《法華經》，然後進入深山，受持《法華經》，精勤地諷誦。三年後出山，再次見到之前那個相士，相士說：『法師您修了什麼功德，竟然增加了五十年壽命，變化如此之大？』通慧說：『之前您說我短壽，我進入深山諷誦《法華經》六千遍，或許是這個功德吧，再沒有其他的功德了。』相士感嘆道：『大乘佛法的功德，竟然能夠延長短壽。』通慧因此功德，成爲了大德，活到九十多歲，後來果然如相士所說。 隋朝開善寺沙彌 隋朝開善寺的藏公（僧人的尊稱），有個侍奉他的沙彌，年齡十五歲，懂得禮儀，不違揹人情，見到他的人都稱讚他神情不凡。當時有個叫河胤之的人，對藏公說：『這個沙彌完全沒有壽命。』藏公聽了感到悲憫。沙彌於是回到父母家。過了五年，又回到藏公那裡。藏公感到非常驚奇，對河胤之說：『這個沙彌的相貌改變了嗎？』河胤之回答說：『相貌已經改變，能活到八十歲。』藏公非常驚歎，問沙彌說：『你有什麼殊勝的功德？』沙彌回答說：『我沒有修什麼功德，只是以前在僧房裡聽到一首偈（佛教詩歌），說的是『諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘』，我只是口頭背誦而已。』
【English Translation】 English version: No difference. Xiong also recounted the event himself, and his diligence became even more earnest. Xiong is still alive and serving as the magistrate of Zhouzhi (recorded in the lower volume of 'Gantong Lu'). Tang Dynasty, Monk Tonghui of Liuzhou Monk Tonghui, whose surname was Yu, was diligent and assiduous from a young age. With chaste integrity, he became a Shami (a Buddhist novice monk under the age of twenty). He ate vegetarian food, lived austerely, and specialized in studying the Vinaya (Buddhist precepts and rules), and was well-versed in the Vinaya Pitaka (the collection of Buddhist monastic rules). At the age of twenty, he received the full ordination (the formal precepts for Buddhist monks). At that time, there was a physiognomist (a person who practices divination by reading faces) who said to Tonghui: 'Master, you are very intelligent and wise, without any evil signs, but your lifespan is short and you cannot continue the Dharma.' Upon hearing this, Tonghui consulted various virtuous monks (referring to monks with virtue and knowledge) about what merits he should cultivate to prolong his life. The knowledgeable monks discussed together and concluded that the 'Lotus Sutra' (short for 'The Wonderful Dharma Lotus Flower Sutra') is the most important in the teachings of a generation. If one upholds the 'Lotus Sutra', one can be immortal. If one can uphold and recite it according to the Dharma, one will surely attain longevity. Tonghui followed their advice, abandoned the books on precepts, and followed a teacher to study the 'Lotus Sutra'. He then entered the deep mountains, upheld the 'Lotus Sutra', and diligently recited it. Three years later, he came out of the mountains and saw the previous physiognomist again. The physiognomist said: 'Master, what merits have you cultivated to gain fifty years of life, such a great change?' Tonghui said: 'Before, you said I had a short lifespan. I entered the deep mountains and recited the 'Lotus Sutra' six thousand times. Perhaps it is this merit, and there is no other merit.' The physiognomist exclaimed: 'The merits of Mahayana Buddhism can prolong a short lifespan.' Because of this merit, Tonghui became a virtuous monk, living to be over ninety years old, and later it was indeed as the physiognomist had predicted. Sui Dynasty, Shami of Kaisan Temple In the Sui Dynasty, Zang Gong (a respectful title for monks) of Kaisan Temple had a Shami serving him, who was fifteen years old, knew etiquette, and did not violate human feelings. Those who saw him praised his extraordinary spirit. At that time, there was a person named He Yinzi who said to Zang Gong: 'This Shami has no lifespan at all.' Zang Gong felt compassion upon hearing this. The Shami then returned to his parents' home. After five years, he returned to Zang Gong's place. Zang Gong was very surprised and said to He Yinzi: 'Has this Shami's appearance changed?' He Yinzi replied: 'His appearance has changed, and he can live to be eighty years old.' Zang Gong was very amazed and asked the Shami: 'What special merits do you have?' The Shami replied: 'I have not cultivated any merits, but I once heard a Gatha (Buddhist verse) in the monastery, which said, 'The Buddhas, the Two-Footed Honored Ones, know that the Dharma is always without nature, the Buddha-seed arises from conditions, therefore the One Vehicle is taught.' I only recited it orally.'
誦。不知幾千萬遍。時夢。赤服官人。以一卷書自稱官牒。即披讀云。汝壽唯十八。今依誦一偈。變成八十。是其延壽緣也。藏公嘆曰。此偈者法華經方便品文。汝依誦妙偈。得延其壽。吾昔入山。五年受持金剛般若得長壽。汝口游誦勝吾精苦。大乘之力不可思議。莫令懈倦。聞者無不凝信矣。
沙呵羅國西耳福緣五
外國有寺。名菩提寺。從南十餘里。于空中有現銀宮殿。于中男女諸天而遊戲。又有現金宮殿。中有一聖僧。此事希奇。諸國王臣。雲集禮拜供養。是時聖者云。天下不安穩。谷果不熟。疾疫競起。良由不信三寶。三寶境界不可思議。恒沙劫稱歎難盡。佛經之力亦不可思議。所以者何。我本住沙呵羅國西耳寺。名曰福緣。住寺小室。恒誦法華經。得無生忍。我所誦經。入白匣而收置寺內。我本遺骨。寺西十餘里小山中古冢埋之。捨命之後方三十年。依願力故。舌變今炸。時時放光。以彼應知我語虛實。今來示昔緣。銀宮中天人。是助誦經給仕人也。作是語已。隱而不現。王臣悲喜交集。尋其本緣。蓋如所言。一一不謬而已(此出西域傳。雖非親聞。今依古記而錄出之而已)。
宋益陽彭子喬六
彭子喬者。益陽縣人也。任本郡主簿。事太子沈文龍。見執付獄。遂欲殺之。喬少曾
【現代漢語翻譯】 現代漢語譯本：有人誦讀佛經，不知誦了幾千萬遍。當時做了一個夢，夢見一位穿著紅色官服的官員，拿著一卷書，自稱是官府的文書。打開一看，上面寫著：『你只能活到十八歲。現在因為誦讀了一個偈子，可以變成活到八十歲。』這就是你延年益壽的因緣啊。藏公感嘆道：『這個偈子是《法華經·方便品》中的文字。你依靠誦讀這個神奇的偈子，得以延長壽命。我以前入山，五年受持《金剛般若經》，才得以長壽。你口頭誦讀的功德勝過我的精進苦修。大乘佛法的力量真是不可思議。不要懈怠啊！』聽到的人沒有不深信的。
沙呵羅國西耳福緣寺
外國有一座寺廟，名叫菩提寺。從菩提寺往南十餘里，在空中顯現出銀色的宮殿，其中有男女諸天在嬉戲。又有金色的宮殿顯現，其中有一位聖僧。這件事非常稀奇。各國的國王和大臣都聚集來禮拜供養。這時，聖者說：『天下不太平，穀物和水果不豐收，疾病競相發生，都是因為不相信三寶（佛、法、僧）。三寶的境界不可思議，即使經過恒河沙數般的劫數也難以稱讚完畢。佛經的力量也不可思議。』這是什麼原因呢？『我本來住在沙呵羅國西耳寺，寺名叫做福緣寺。住在寺里的小房間里，經常誦讀《法華經》，得到了無生法忍。我所誦讀的經書，放入白色的匣子里，收藏在寺內。我本來的遺骨，埋在寺西十餘里的小山中的古墓里。捨棄生命之後過了三十年，依靠願力的緣故，舌頭變成了現在的樣子，時時放出光明。用這件事來驗證我說的話是真是假。現在來顯現過去的因緣。銀色宮殿中的天人，是幫助我誦經的侍者。』說完這些話后，就隱身不見了。國王和大臣們悲喜交加，尋找他所說的本來的因緣，果然如他所說，沒有一點差錯。（這件事出自《西域傳》，雖然不是我親耳聽到的，現在根據古籍記載而記錄下來。）
宋朝益陽人彭子喬
彭子喬是益陽縣人。擔任本郡的主簿，侍奉太子沈文龍。被抓捕入獄，將要被殺。彭子喬年輕時曾經...
【English Translation】 English version: Someone recited Buddhist scriptures countless times. At that time, he had a dream in which an official in red robes appeared, holding a scroll and claiming to be a government document. Upon opening it, it read: 'You are destined to live only to eighteen. Now, by reciting a verse, you can live to eighty.' This is the cause and condition for your longevity. Zang Gong sighed, 'This verse is from the 'Expedient Means' chapter of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). By relying on reciting this wondrous verse, you are able to extend your life. I used to enter the mountains and uphold the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) for five years to attain longevity. Your oral recitation surpasses my diligent practice. The power of Mahayana Buddhism is inconceivable. Do not be lazy!' Those who heard this all deeply believed it.
The Blessing of the Western Ear Temple in the Shāhāra Country
In a foreign country, there is a temple called Bodhi Temple. More than ten li south of Bodhi Temple, a silver palace appears in the sky, where male and female deities play. There is also a golden palace that appears, in which there is a holy monk. This matter is very rare. Kings and ministers from various countries gather to pay homage and make offerings. At this time, the holy one said, 'The world is not peaceful, grains and fruits are not abundant, and diseases arise in competition, all because of disbelief in the Three Jewels (Buddha, Dharma, Sangha). The realm of the Three Jewels is inconceivable, and it is difficult to praise completely even after countless kalpas like the sands of the Ganges. The power of the Buddhist scriptures is also inconceivable.' What is the reason for this? 'I originally lived in the Western Ear Temple in the Shāhāra country, a temple called the Blessing of the Western Ear Temple. Living in a small room in the temple, I often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and attained the non-origination forbearance (anutpattika-dharma-kṣānti). The scriptures I recited are placed in a white box and stored in the temple. My original remains are buried in an ancient tomb in a small mountain more than ten li west of the temple. Thirty years after abandoning my life, due to the power of my vows, my tongue has transformed into its present form, constantly emitting light. Use this to verify whether my words are true or false. Now I come to reveal the past causes and conditions. The deities in the silver palace are attendants who help me recite the scriptures.' After saying these words, he disappeared. The kings and ministers were filled with mixed emotions of sorrow and joy, and they sought the original causes and conditions he spoke of, and indeed it was as he said, without any error. (This comes from the Records of the Western Regions. Although I did not hear it myself, I am now recording it based on ancient records.)
Peng Ziqiao of Yiyang in the Song Dynasty
Peng Ziqiao was a native of Yiyang County. He served as the registrar of the prefecture, serving Prince Shen Wenlong. He was arrested and imprisoned, and was about to be killed. Peng Ziqiao had once in his youth...
出家末雖還俗。猶恒誦習觀世音經。時文龍必欲殺子喬。刺無復冀。唯至心誦經。得百有遍。既大疲極。暫得晝眠。同系者有十許人。亦俱睡臥。有湘西縣吏杜道榮。亦繫在獄中。時如眠非眠。不甚得熟。因恍惚中。見有兩白鶴集子喬屏風上。須臾一鶴下。至子喬邊。時復覺如美麗人。形容至好。道榮心怪之。過起觀子喬覺。道榮問。向得夢不。子喬答曰不夢。道榮為說其所見。歡喜不可言。自還著械。不使人知。得四五日。遂非意放散。義安大義太原王琰。與果有舊。作冥祥記。道其族兄璉。親識子喬及道榮。聞二人說。皆同如此(法苑第二十七)。
青州白茍寺釋慧勝七
青州白茍寺道人釋慧勝。宋元嘉二十六年。忽病聾盲。頓失耳眼。自念。此非差疾。又無醫藥。唯當誓心歸觀世音。誦此經一千遍。誦數載滿耳目不覺。豁然自差。
宣州尼法空八
尼法空者。俗姓韓氏。宣州人也。幼歲辭親。詣五臺山西南百餘里建安寺出家。後於祇洹寺受戒。每誦法華。用為常務。傳聞。有僧道超。別無行業。但久住五臺山華嚴寺。不出山門二十餘載。其後命終。生都率內院。時天人語超曰。汝於人間。別無行業。祇誦法華。承文殊境界力故。得生此天。汝可還下人間接四部得令聞知。道超依言不捨
【現代漢語翻譯】 現代漢語譯本：即使出家后還俗，仍然經常誦讀《觀世音經》。當時，文龍一定要殺死子喬（人名）。行刺沒有成功的希望，只有至誠誦經，達到一百多遍。已經非常疲憊，暫時得到白天睡眠。同監牢里關押的有十多個人，也都一起睡覺。有湘西縣的縣吏杜道榮（人名），也被關在監獄中。當時他似睡非睡，睡得不深。因此在恍惚中，看見有兩隻白鶴落在子喬的屏風上。一會兒一隻鶴下來，到子喬身邊。當時又覺得像美麗的人，容貌非常好。道榮心中感到奇怪。起來看子喬醒了。道榮問：『你剛才做夢了嗎？』子喬回答說沒有做夢。道榮為他說了他所見到的景象，子喬歡喜得無法形容。自己回去戴上刑具，不讓人知道。過了四五天，就出乎意料地被釋放了。義安（地名）大義（地名）太原（地名）人王琰（人名），與果（人名）有舊交，寫了《冥祥記》，講述他的族兄璉（人名），認識子喬和道榮，聽二人說，都和（杜道榮所見）一樣。（出自《法苑》第二十七卷）。
青州（地名）白茍寺（寺名）的釋慧勝（人名）七
青州白茍寺的道人釋慧勝，宋元嘉二十六年（公元449年），忽然得了聾盲的病，一下子失去了聽覺和視覺。他自己想，這並非一般的疾病，又沒有醫藥可以治療，只有發誓一心歸依觀世音（菩薩名），誦讀這部經一千遍。誦讀數年，滿了一千遍，耳朵和眼睛不知不覺地就好了。
宣州（地名）的尼姑法空（法號）八
尼姑法空，俗家姓韓，是宣州人。年幼時告別父母，前往五臺山（山名）西南一百多里的建安寺（寺名）出家。後來在祇洹寺（寺名）受戒。經常誦讀《法華經》，作為日常功課。傳說，有僧人道超（法號），沒有其他的修行，只是長期住在五臺山華嚴寺（寺名），不出山門二十多年。他後來命終，往生到兜率內院（佛教術語，彌勒菩薩的居所）。當時天人告訴道超說：『你在人間，沒有其他的修行，只是誦讀《法華經》，承蒙文殊（菩薩名）境界的力量，才得以生到這個天界。你可以回到人間，接引四部眾，使他們得知此事。』道超依從天人的話，不離開（兜率內院）。
【English Translation】 English version: Even after leaving the monastic life, he still constantly recited the Avalokitesvara Sutra (Guanshiyin Jing). At that time, Wen Long (person's name) was determined to kill Zi Qiao (person's name). The assassination had no hope of success, so he single-mindedly recited the sutra, reaching over a hundred recitations. He became extremely exhausted and managed to get some sleep during the day. There were more than ten people imprisoned in the same cell, and they were all sleeping as well. Du Dao Rong (person's name), a county official from Xiangxi County, was also imprisoned. At that time, he was in a state between sleeping and waking, not deeply asleep. In a daze, he saw two white cranes landing on Zi Qiao's screen. After a while, one crane came down and went to Zi Qiao's side. At that moment, he also felt like he saw a beautiful person with an excellent appearance. Dao Rong felt strange in his heart. He got up and saw that Zi Qiao was awake. Dao Rong asked, 'Did you have a dream just now?' Zi Qiao replied that he did not dream. Dao Rong told him what he had seen, and Zi Qiao was overjoyed beyond words. He went back and put on his shackles, not letting anyone know. After four or five days, he was unexpectedly released. Wang Yan (person's name) from Yi'an (place name), Da Yi (place name), and Taiyuan (place name), had an old friendship with Guo (person's name). He wrote 'Records of Mysterious Retribution' (Mingxiang Ji), recounting that his cousin Lian (person's name) knew Zi Qiao and Dao Rong, and heard them both say that it was the same as what (Du Dao Rong) had seen. (From 'Dharma Garden' (Fa Yuan), Volume 27).
The Seventh:釋 Hui Sheng (person's name) of Bai Gou Temple (temple name) in Qingzhou (place name)
釋 Hui Sheng, a Daoist priest of Bai Gou Temple in Qingzhou, suddenly became deaf and blind in the twenty-sixth year of the Yuanjia era of the Song Dynasty (449 AD), losing his hearing and sight. He thought to himself, 'This is not an ordinary illness, and there is no medicine to cure it. I can only vow to wholeheartedly take refuge in Avalokitesvara (Guanshiyin, Bodhisattva's name) and recite this sutra a thousand times.' After reciting for several years, he completed a thousand recitations, and his ears and eyes were unknowingly healed.
The Eighth: Bhiksuni (nun) Fa Kong (dharma name) of Xuanzhou (place name)
Bhiksuni Fa Kong, whose lay surname was Han, was from Xuanzhou. At a young age, she bid farewell to her parents and went to Jian'an Temple (temple name), more than a hundred li southwest of Mount Wutai (mountain name), to become a nun. Later, she received the precepts at Qiyuan Temple (temple name). She often recited the Lotus Sutra (Fahua Jing) as her daily practice. It is said that there was a monk named Dao Chao (dharma name) who had no other practices, but lived in Huayan Temple (temple name) on Mount Wutai for more than twenty years without leaving the temple gate. He later passed away and was reborn in the inner court of Tushita Heaven (Doushuai Neiyuan, a Buddhist term, the abode of Maitreya Bodhisattva). At that time, a deva (heavenly being) told Dao Chao, 'You had no other practices in the human world, but only recited the Lotus Sutra. By the power of Manjusri's (Wenshu, Bodhisattva's name) realm, you were able to be born in this heaven. You can return to the human world and guide the fourfold assembly, so that they may know of this matter.' Dao Chao followed the deva's words and did not leave (Tushita Heaven).
天報。下告人間。法空如此。思惟生希有難遭心。發願然後至華嚴寺西北三泉院。前林中更逢一老人。謂法空曰。汝寄住此。修行妙法。決證勝果。言訖遂不見。法空知大聖告。悲泣渧淚。即依此院。別結草菴。居止策勵三業。曉夕靡怠。經五年取身所著衣。令弟子悉送常住施大眾。法空曰。我從止此來。蒙大聖告。語教示妙法蓮華四字。開佛知見。清凈無染。得生凈土。眾各努力。無得空過。言訖而卒。端坐如生。眾茶毗收舍利千餘粒。四眾分之供養而已。
代州總因寺釋妙蓮九
釋妙蓮。慈悲濟物特誦法華經以為業。謂師友言。吾以誦經力。生兜率內院。欲值遇慈氏。此愿可不。師友答甚可。經云。若人受持讀誦。是人命終。即往兜率天上彌勒菩薩所。佛豈虛說。蓮彌勤行大精進。諷誦法華。未嘗休息。生年七十有餘。微疾頓起。召請諸師友語言。吾有微疾。不為痛患。天童來迎。化佛授手。言訖而逝。端坐如生。三日方蘇曰。吾依誦法華力。至於兜率彌勒內院。諸天贊曰。汝在閻浮誦法華。功德自至此天處。奉見慈氏妙相尊。聞法早契不退忍。聞偈生喜心。慈氏菩薩告曰。爾於人間。以誦法華力故。得生此處。此處諸天。多是于釋迦遺法中。受持讀誦解說書寫妙法華經者。爾可速還下人間。接四部
弟子得令聞知。暫持妙法。大銷諸罪。則用補生天之闕行也。爾時白菩薩言。以何為證。徒眾當信受。即菩薩以薰香涂蓮手。以是因緣還活。時彼手香遍滿一州。國人皆取信。作是說已。不久而卒。寺東北起塔。安置遺身。塔尚薰香。若摩觸壁。三日已上香氣不竭。現所見聞也。
唐真寂寺釋慧生十
釋慧生。從慧如受道。慧之所生。名曰慧生。聞慧公說地獄相。及見腳疵。深恐怖後世。專誦法華經。遂一日一夜。不動如入禪定。眾皆異之曰。師慧如。七日不動入三昧。被閻羅王請。此必然也。及曉更而慧生開眼。悲喜涕淚交流。眾僧問之。何故悲喜。答曰。吾忽見二赤服人。容儀秀麗。綺衣紈褲服飾鮮華。云我是泰山府君閻羅王。遣請阿師。即令乘白馬須臾到王所。王從座而下。恭敬就坐。語吾言阿師昔有地獄定受業處。其地獄業者。父母為君殺害豬羊鵝鴨等。雖非自殺。惡業故必應受報。又沙彌時犯用僧分。威儀不調。其罪無量。應墮地獄。今以誦法華故。其罪銷盡。生十方佛前。然為令知其業處。及普得聞知惡業果報及滅罪要故。請阿師宜往地獄見應受罪處。乃敕使者遂使而去。即指東方。更有大城。相去四五里。次第三十二大城。此是地獄之城。當巡撿一一城中眾生受苦相。即前入一城門。見鐵
【現代漢語翻譯】 現代漢語譯本：弟子聽聞並領會了這些教誨，暫時奉持這微妙的佛法，便能大量消除各種罪業，以此來彌補往生天界的不足。當時，（弟子）問菩薩說：『用什麼作為證據，才能讓信徒們相信並接受呢？』菩薩便用薰香塗抹蓮花般的手。因為這個因緣，（菩薩的手）又恢復了生機。當時，這手的香氣遍佈整個州，全國的人都相信了。說完這些話后，不久菩薩就圓寂了。在寺廟的東北方建造了一座塔，安置菩薩的遺體。塔至今還散發著薰香。如果觸控墻壁，三天以上的香氣都不會消散，這是我親眼所見所聞的。
唐朝真寂寺的釋慧生
釋慧生，從慧如那裡接受佛法。慧如所生的人，名叫慧生。聽慧公講述地獄的景象，以及看到（慧公）腳上的瑕疵，深深地恐懼來世。於是專心誦讀《法華經》。因此有一天一夜，一動不動，如同進入禪定。眾人都覺得奇怪，說：『慧如法師七天不動進入三昧，被閻羅王請去，這（慧生）必然也是這樣。』等到天亮，慧生睜開了眼睛，悲傷和喜悅的眼淚交織在一起。眾僧問他：『為什麼又悲傷又喜悅呢？』他回答說：『我忽然看見兩個穿著紅色衣服的人，容貌秀麗，穿著華麗的絲綢衣服。他們說我是泰山府君閻羅王，派他們來請阿師。隨即讓我乘著白馬，一會兒就到了閻羅王那裡。閻羅王從座位上下來，恭敬地讓我坐下，對我說：阿師過去有在地獄接受業報的地方。那些地獄的業報，是因為你的父母為君王殺害豬羊鵝鴨等。雖然不是你親自殺的，但因為惡業，必定應該受到報應。而且你做沙彌的時候，犯了使用僧眾財物的罪過，威儀不莊嚴，罪過無量，應該墮入地獄。現在因為誦讀《法華經》的緣故，那些罪業都消除了，可以往生到十方諸佛面前。然而爲了讓你知道那些業報的地方，以及普遍讓人們知道惡業的果報以及消除罪業的要訣，所以請阿師去地獄看看應該受罪的地方。』於是命令使者帶我去了。他們指向東方，還有一座大城，相距四五里。依次有三十二座大城，這些都是地獄之城。應當巡視每一座城中眾生受苦的樣子。隨即進入一座城門，看見鐵……』
【English Translation】 English version: The disciple heard and understood these teachings, and by temporarily upholding this wonderful Dharma, one can greatly eliminate various sins, thereby compensating for the deficiencies in being reborn in the heavens. At that time, (the disciple) asked the Bodhisattva, 'What can be used as evidence to make believers believe and accept it?' The Bodhisattva then applied fragrant incense to his lotus-like hand. Because of this cause, (the Bodhisattva's hand) regained its vitality. At that time, the fragrance of this hand spread throughout the entire state, and the people of the whole country believed it. After saying these words, the Bodhisattva soon passed away. A pagoda was built in the northeast of the temple to house the Bodhisattva's remains. The pagoda still emits fragrance to this day. If one touches the wall, the fragrance will not dissipate for more than three days. This is what I have seen and heard with my own eyes.
釋慧生 (Shi Huisheng) of Zhenji Temple in the Tang Dynasty
釋慧生 (Shi Huisheng) received the Dharma from 慧如 (Huiru). The one born of 慧如 (Huiru) was named 慧生 (Huisheng). Hearing 慧公 (Huigong) speak of the appearance of hell and seeing the blemish on (慧公 (Huigong)'s) foot, he deeply feared the afterlife. Therefore, he devoted himself to reciting the Lotus Sutra. Thus, for one day and one night, he remained motionless, as if entering meditation. The crowd found it strange, saying, 'Master 慧如 (Huiru) remained motionless for seven days, entering samadhi, and was invited by King Yama. This (慧生 (Huisheng)) must be the same.' When dawn broke, 慧生 (Huisheng) opened his eyes, tears of sorrow and joy intertwined. The monks asked him, 'Why are you both sad and joyful?' He replied, 'I suddenly saw two people dressed in red, with beautiful appearances, wearing splendid silk clothes. They said that I am 泰山府君 (Taishan Fujun) King Yama, and I sent them to invite the teacher. Immediately, they had me ride a white horse, and in a moment, I arrived at King Yama's place. King Yama descended from his seat, respectfully invited me to sit down, and said to me, 'Teacher, in the past, you had a place to receive karmic retribution in hell. Those karmic retributions of hell are because your parents killed pigs, sheep, geese, ducks, etc. for the king. Although you did not kill them yourself, because of the evil karma, you should definitely receive retribution. Moreover, when you were a novice monk, you committed the sin of using the property of the Sangha, and your deportment was not dignified, the sins were immeasurable, and you should fall into hell. Now, because of reciting the Lotus Sutra, those sins have been eliminated, and you can be reborn in the presence of the Buddhas of the ten directions. However, in order to let you know those places of karmic retribution, and to universally let people know the karmic consequences of evil deeds and the key to eliminating sins, I invite the teacher to go to hell to see the places where one should receive punishment.' Then he ordered the messengers to take me away. They pointed to the east, and there was another large city, four or five li away. In sequence, there were thirty-two large cities, these are the cities of hell. One should inspect the suffering of beings in each city. Immediately, I entered a city gate and saw iron...'
車鐵馬鐵牛鐵驢火炎熾燃。牛角毛皆如鋒铓。馬身毛如鋒鉤。跳踏罪人。于中無量沙門受苦。使者曰。此諸沙門。不惜將來。但取現在名利。犯佛凈戒。畜不凈物。乘車馬等。受人信施。所得果報。又次到一城中。地有鐵𨪏鏫銐如鋒铓。遍佈其地。復有鐵衣纏罪人。火炎俱熾。中有五百沙門受苦。使者曰。此諸沙門。昔服俗衣。舍正法服故。受斯重苦。複次到一城。獄卒以融銅灌口。罪人五體燒盡。有五千沙門。受斯重苦。使者云。昔不知三寶四諦等食。求信施故。受此重苦如此。三十二大城中。若受人信施。不楊枝滲漱香湯沐浴。遊行世間。手觸佛經。若犯四重。不知滿足。與白衣共宿。登踏師座。臥佛形像陰涼之下。若錢田利殖。自手作食。自餐不與他人。若手不凈。多有垢穢。捉男女根。爪甲有臭穢。便捉經卷者。若腳足不凈。來行佛地僧地。乘車馬等。遊行佛寺門戶。若著靴鞋。以上圊廁而不脫。踏佛僧地靈塔之影。若飲酒食肉。自言無罪報。若手捉弓箭。若師弟各嗔恚諍競生怨想。若手擿眾僧果等。自食不與他人。若引徒眾遊人間。自稱凈人。若不著袈裟入聚落。若起愛憎心。分衛飲食。若不凈說法。若行欲身形常入堂寺。而禮佛像。如此罪人充滿其中。具見受罪人處訖。還投王所。王言。君若不能受持大
【現代漢語翻譯】 現代漢語譯本：車、鐵馬、鐵牛、鐵驢，火焰熾烈燃燒。牛角和毛髮都像鋒利的刀刃。馬身上的毛髮像鋒利的鉤子。它們跳躍踐踏罪人。其中有無數的沙門（出家人）遭受痛苦。使者說：『這些沙門，不珍惜未來，只貪圖現在的名利，違犯佛陀清凈的戒律，蓄養不潔凈的物品，乘坐車馬等，接受人們的信仰佈施，所以得到這樣的果報。』 又一次到達一座城中，地上有鐵製的犁鏵和鋒利的刀刃，遍佈地面。還有鐵衣纏繞著罪人，火焰一同燃燒。其中有五百沙門遭受痛苦。使者說：『這些沙門，過去捨棄瞭如法的僧衣，穿著世俗的衣服，所以遭受這樣沉重的痛苦。』 又一次到達一座城，獄卒用熔化的銅水灌入罪人的口中，罪人的五體都被燒盡。有五千沙門，遭受這種沉重的痛苦。使者說：『過去他們不懂得三寶（佛、法、僧）和四諦（苦、集、滅、道）等教義，爲了求得信仰佈施，所以遭受如此沉重的痛苦。』 在這三十二座大城中，如果接受人們的信仰佈施，卻不使用楊枝（一種牙刷）清潔牙齒，不使用香湯沐浴，就用不潔凈的身體接觸佛經；如果犯了四重戒（殺、盜、淫、妄），卻不知滿足；與在家人同睡；登踏師父的座位；躺在佛像陰涼的地方；如果自己經營錢財和田地，自己做飯自己吃，不分給他人；如果手不乾淨，有很多污垢，觸控男女的生殖器，指甲里有臭味，就用這樣的手去拿經書；如果腳不乾淨，就到佛地僧地行走；乘坐車馬等進入佛寺的門內；如果穿著靴子鞋子，從廁所出來不脫掉，踩踏佛地僧地和靈塔的影子；如果飲酒食肉，還說自己沒有罪報；如果手裡拿著弓箭；如果師兄弟之間互相嗔恨爭鬥，產生怨恨的想法；如果用手摘取眾僧的果實等，自己吃不分給他人；如果帶領徒眾在人間遊蕩，自稱是清凈的人；如果不穿袈裟進入村落；如果生起愛憎之心，分取衛護的飲食；如果不清凈地說法；如果行淫慾，身體經常進入佛堂寺廟，卻禮拜佛像。這樣的罪人充滿了這些地方。 （使者）詳細地看完受罪人的處境后，回到閻羅王那裡。閻羅王說：『如果你不能夠受持大……』
【English Translation】 English version: Chariots, iron horses, iron oxen, iron donkeys, blazing with fiery flames. The horns and hair of the oxen are all like sharp blades. The hair on the horses' bodies is like sharp hooks. They leap and trample upon sinners. Among them, countless shramanas (monks) suffer. The messenger said, 'These shramanas do not cherish the future, but only crave present fame and gain, violating the Buddha's pure precepts, keeping unclean things, riding in chariots and on horses, etc., and receiving people's faithful offerings, so they receive such retribution.' Again, they arrived at a city where the ground was covered with iron plows and sharp blades. There were also iron clothes wrapped around sinners, blazing with flames. Among them, five hundred shramanas suffered. The messenger said, 'These shramanas used to wear secular clothes, abandoning the proper monastic robes, so they suffer such heavy pain.' Again, they arrived at a city where the prison guards poured molten copper into the mouths of sinners, and the sinners' five limbs were burned to ashes. There were five thousand shramanas suffering this heavy pain. The messenger said, 'In the past, they did not understand the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), etc., and sought faithful offerings, so they suffer such heavy pain.' In these thirty-two great cities, if they receive people's faithful offerings but do not use yangzhi (a type of toothbrush) to clean their teeth, do not use fragrant water to bathe, and touch the Buddhist scriptures with unclean bodies; if they violate the four major precepts (killing, stealing, sexual misconduct, lying) but are not content; sleep with laypeople; step on the teacher's seat; lie in the shade of the Buddha's image; if they manage money and fields themselves, make their own food and eat it themselves, not sharing it with others; if their hands are not clean, have a lot of dirt, touch the genitals of men and women, have smelly nails, and then use such hands to take the scriptures; if their feet are not clean, they walk on the Buddha's land and the Sangha's land; ride in chariots and on horses, etc., into the gates of Buddhist temples; if they wear boots and shoes, and do not take them off after coming from the toilet, stepping on the Buddha's land, the Sangha's land, and the shadow of the sacred stupa; if they drink alcohol and eat meat, and say they have no sinful retribution; if they hold bows and arrows in their hands; if the teacher and disciples hate and fight each other, generating resentful thoughts; if they pick the fruits of the Sangha, etc., and eat them themselves without sharing them with others; if they lead their followers to wander in the human world, claiming to be pure people; if they do not wear the kasaya (袈裟, monastic robe) when entering villages; if they give rise to love and hatred, dividing the food that is protected; if they preach the Dharma (佛法, the teachings of the Buddha) in an unclean way; if they engage in sexual desire, and their bodies often enter halls and temples, yet they worship the Buddha's image. Such sinners fill these places. After (the messenger) had seen in detail the situation of the sinners suffering, he returned to King Yama. King Yama said, 'If you cannot uphold the great...'
乘滅罪經典。必應受此等苦。更有無量地獄。此則一方小分。聞此說悲喜交集。覺悟而已。時眾僧聞是語已。心意驚怖。如踏鐵刀。各各悲喜。咸信大典。乃至見聞者。勤行不廢。從是已后。諷誦如林。以為規模矣。
并州釋曇義十一
釋曇義。并州人也。幼而出家。住十力寺。堅持禁戒。推諸世務。苦節頭陀。常居五臺山。愿依文殊大師策修勝業。每日誦法華兩遍。讀華嚴一帙。以此為恒。如此因修積有年稔。后與弟子曇訓。遊歷諸臺。因至南臺。見一比丘尼誦經口放光。義既發願。誦法華華嚴。精誠感通。自口放光。光中隨音韻。化佛出現。臨終之時。具說此事云。唯獨自明瞭。餘人所不見。此言有驗矣。
齊州三總山釋清慧十二
釋清慧。梓州慧義寺清靈之弟子。從師至齊州靈巖寺北三總山中。多年而住。師去後清慧亦發願。為三惡道受苦眾。諷誦法華經。其詞云。一切眾生流轉父母。從冥入冥。互不知恩。愿誦經力。早得離苦。永證解脫。游諸佛國。即長安元年七月十五日。至於神龍元年正月。五年精誦。終不移志。未得感應。悲泣嘆曰。大師清靈深心發願。為三途受苦眾生。受持金剛般若經。三七日中。速得感應。今吾五年。精誠無徴。恨非其人。議一大事因緣。失上乘微驗。面
【現代漢語翻譯】 現代漢語譯本： 憑藉滅罪經典，必定會遭受這些苦難。還有無量地獄，這只是一方面的小部分。聽到這些話，悲喜交集，覺悟而已。當時眾僧聽到這些話后，心中驚恐，如踩鐵刀，各自悲喜交加，都相信這部大典，甚至見聞者都勤奮修行不懈怠。從此以後，諷誦經典如同樹林般茂盛，成為一種規範。 并州釋曇義十一 釋曇義，并州人。年幼出家，住在十力寺。堅持戒律，推辭世俗事務，過著苦行的頭陀生活，常住在五臺山，希望依靠文殊大師的指引修習殊勝的功業。每天誦讀《法華經》兩遍，閱讀《華嚴經》一帙（zhì，量詞，卷），以此作為恒常的功課。這樣修行積累多年。後來與弟子曇訓遊歷各臺，到達南臺時，看見一位比丘尼誦經時口中放出光芒。曇義因為發願誦讀《法華經》、《華嚴經》，精誠感通，自己口中也放出光芒，光芒中隨著音韻，化佛出現。臨終時，他詳細地說了這件事，說只有自己明白，其他人看不見。這些話得到了驗證。 齊州三總山釋清慧十二 釋清慧，是梓州慧義寺清靈的弟子。跟隨他的老師來到齊州靈巖寺北面的三總山中，住了很多年。老師離開后，清慧也發願，為三惡道（指地獄道、餓鬼道、畜生道）中受苦的眾生，諷誦《法華經》。他的祈禱詞說：『一切眾生在輪迴中流轉，從黑暗進入黑暗，互相不知道感恩。愿憑藉誦經的力量，早日脫離苦難，永遠證得解脫，遊歷諸佛的國土。』從長安元年七月十五日開始，到神龍元年正月，五年精進誦經，始終沒有改變志向，也沒有得到感應。他悲傷地嘆息說：『大師清靈深切地發願，為三途（三惡道）中受苦的眾生，受持《金剛般若經》，三七日（二十一天）中，就迅速得到了感應。現在我五年了，精誠卻沒有徵兆，遺憾自己不是那樣的人。』他考慮一件大事因緣，錯失了上乘微妙的驗證，面對...
【English Translation】 English version: By relying on the sutras that eradicate sins, one is bound to suffer such hardships. Moreover, there are countless hells, and this is only a small fraction of one aspect. Upon hearing this, one experiences a mixture of sorrow and joy, and attains enlightenment. At that time, the assembly of monks, upon hearing these words, were terrified in their hearts, as if stepping on iron blades. Each felt both sorrow and joy, and all believed in this great scripture. Even those who saw or heard it diligently practiced without ceasing. From then on, reciting the scriptures became as abundant as a forest, becoming a standard practice. Shramana Tan Yi of Bing Province, Eleven Shramana Tan Yi was a native of Bing Province. He left home at a young age and resided at the Shili Temple. He upheld the precepts strictly, declined worldly affairs, and lived an ascetic life, often residing on Mount Wutai, hoping to rely on the guidance of Manjushri (文殊大師, Bodhisattva of wisdom) to cultivate superior deeds. He recited the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) twice daily and read one fascicle (帙, zhì, a measure word for books) of the Avatamsaka Sutra (華嚴經, Flower Garland Sutra), making this his constant practice. He accumulated merit through such practice for many years. Later, while traveling with his disciple Tan Xun to various peaks, he arrived at the South Peak and saw a Bhikkhuni (比丘尼, Buddhist nun) emitting light from her mouth while reciting scriptures. Tan Yi, because of his vow to recite the Lotus Sutra and Avatamsaka Sutra, achieved a spiritual connection through his sincerity, and light also emitted from his mouth. Within the light, following the rhythm of the sounds, manifested Buddhas appeared. At the time of his death, he described this matter in detail, saying that only he understood it, and others could not see it. These words were verified. Shramana Qing Hui of Sanzong Mountain in Qi Province, Twelve Shramana Qing Hui was a disciple of Qing Ling of Huiyi Temple in Zi Province. He followed his teacher to Sanzong Mountain, north of Lingyan Temple in Qi Province, and resided there for many years. After his teacher left, Qing Hui also made a vow to recite the Lotus Sutra for the suffering beings in the three evil realms (三惡道, referring to the hell realm, hungry ghost realm, and animal realm). His prayer went: 'All sentient beings transmigrate in the cycle of rebirth, going from darkness into darkness, mutually unaware of gratitude. May the power of reciting the sutra enable them to quickly escape suffering, eternally attain liberation, and travel to the Buddha lands.' Starting from the fifteenth day of the seventh month of the first year of the Chang'an era, until the first month of the first year of the Shenlong era, he diligently recited the sutra for five years, never changing his resolve, yet he did not receive any response. He sadly lamented, 'My teacher Qing Ling deeply vowed to uphold the Diamond Sutra (金剛般若經, Vajracchedikā Prajñāpāramitā Sūtra) for the suffering beings in the three evil paths, and within three weeks (三七日, twenty-one days), he quickly received a response. Now, I have been doing this for five years, yet there is no sign of a response. I regret that I am not such a person.' He considered a major karmic condition, missing the subtle verification of the supreme vehicle, facing...
目流血。悲泣懺謝。神龍元年正月十五日隅中。忽然似夢。見一大城。縱廣可五六里許。莊嚴奇麗。寶幢幡懸列。于中有金床玉冠。右執白拂者。而坐自謂王者。又兩白銀空座。慧將入城。時天童子相從。王見慧及童子。從座而下甚恭敬。請坐金座。慧升寶座。童子在銀座。王在地胡跪白言。阿師為三途受苦眾生。誦法華經。甚可佛意。但先師為三塗受苦眾生。誦金剛經。放卻少多輕者。今無其人。是故經歷五年。受苦眾生。既墮集不論輕重。為師放卻之。將與童子共詣。見受苦處。即童子從座而起。引慧手漸進見城郭。無有一人。自問。何無人耶。答依師誦愿。悉生天上。中有一人受苦者見不。此謗阿師愿。優婆塞姚通是也。慧曰。謗者尚得不退。豈留不生天。即應聲不見。便還王所陳其事。覺悟自說此因緣。誦經功德。自他俱救如斯而已。
建德郡王谷十三
王谷建德郡人也。為黃龍國守。庫吏器物耗散。罪當至。怨念耗非己藏。而罪無所逃。便至心諷誦觀世音經得千遍。身上鎖械悉斷絕。人謂希有矣。
長安大寺比丘尼妙法十四
比丘尼妙法。俗姓李氏京兆長人也。母閔氏。初夢一梵僧持三莖蓮華。授而語之曰。與爾良種。宜善護持。因有身焉。遂誕生立字稱蓮華。年漸長大。不樂居
【現代漢語翻譯】 現代漢語譯本： 目流血。悲泣懺謝。（譯：眼睛流血，悲傷哭泣，懺悔感謝。）神龍元年正月十五日午後，忽然像做夢一樣，看見一座大城，縱橫大約五六里，莊嚴奇麗，寶幢幡旗懸掛排列。其中有金床玉幾，右邊拿著白拂塵的人，坐在上面自稱是王者。又有兩座白銀的空座。慧（指僧人）將要進入城中，當時有天童子跟隨著。王者看見慧和童子，從座位上下來，非常恭敬，請慧坐在金座上。慧登上寶座，童子坐在銀座上。王者跪在地上稟告說：『阿師（對僧人的尊稱）為三途（地獄、餓鬼、畜生）受苦的眾生誦《法華經》，非常合佛的心意。但之前的法師為三途受苦的眾生誦《金剛經》，放過了許多輕罪的人，現在沒有這樣的人了。因此經歷了五年，受苦的眾生，既然墮入地獄，不論罪輕罪重，都被法師放過了。』將與童子一同前往，去看受苦的地方。隨即童子從座位上起身，拉著慧的手，漸漸前進，看見城郭，沒有一個人。慧問：『為什麼沒有人呢？』回答說：『依照阿師誦經的願力，都已往生到天上。』其中有一個受苦的人，您看見了嗎？此人是誹謗阿師願力的優婆塞（在家男居士）姚通。慧說：『誹謗的人尚且能夠不退轉，難道會留下他不讓他往生到天上嗎？』話音剛落，姚通就不見了。隨即返回王者處陳述此事。覺悟后自述此因緣，誦經的功德，自己和他人都能得到救度，就是這樣而已。 建德郡王谷十三 王谷是建德郡人。擔任黃龍國的守將。倉庫的器物耗損散失，罪行應當處死。他怨恨耗損不是自己私藏，但罪責無法逃脫。於是至誠懇切地諷誦《觀世音經》一千遍，身上的鎖鏈全部斷裂。人們都認為這是很稀有的事情。 長安大寺比丘尼妙法 比丘尼妙法，俗姓李氏，是京兆長安人。她的母親閔氏，當初夢見一位梵僧拿著三莖蓮花，交給她說：『給你良種，應該好好保護。』因此懷了身孕。於是生下她，取名叫蓮華。年齡漸漸長大，不喜歡居住在家。
【English Translation】 English version: His eyes bled. He wept and repented with gratitude. On the fifteenth day of the first month of the Shenlong era, at midday, he suddenly had a dream-like vision. He saw a great city, about five or six li (Chinese miles) in length and width, adorned with splendor and beauty, with precious banners and streamers hanging in rows. In the midst of it was a golden bed and jade stool, and a person holding a white whisk on the right, sitting and claiming to be a king. There were also two empty silver seats. Hui (referring to a monk) was about to enter the city, accompanied by a celestial child. The king saw Hui and the child, descended from his seat, and greeted them with great respect, inviting Hui to sit on the golden seat. Hui ascended the precious seat, and the child sat on the silver seat. The king knelt on the ground and said, 'Teacher (a respectful term for a monk), your recitation of the Lotus Sutra for the suffering beings in the three evil realms (hell, hungry ghosts, and animals) is very pleasing to the Buddha's mind. However, the previous master recited the Diamond Sutra for the suffering beings in the three evil realms, and let go of many minor offenders, and now there is no such person. Therefore, after five years, the suffering beings, having fallen into hell, regardless of the severity of their sins, have been released by the master.' He will go with the child to see the place of suffering. Immediately, the child rose from his seat, took Hui's hand, and gradually advanced, seeing the city walls, but there was not a single person. Hui asked, 'Why is there no one?' The reply was, 'According to the teacher's vow of reciting the sutra, they have all been reborn in the heavens.' Among them, is there one suffering person you see? This person is the Upasaka (male lay Buddhist) Yao Tong, who slandered the teacher's vow. Hui said, 'Even those who slander are able to not regress, how could he be left behind and not be reborn in the heavens?' As soon as he said this, Yao Tong disappeared. He then returned to the king and reported the matter. After awakening, he recounted this cause and condition, the merit of reciting the sutra, which can save both oneself and others, is just like this. Lord Gu Thirteen of Jiande Commandery Wang Gu was a person from Jiande Commandery. He served as the governor of the Yellow Dragon Kingdom. The items in the treasury were depleted and lost, and his crime deserved death. He resented that the depletion was not due to his own embezzlement, but he could not escape the blame. Therefore, he sincerely recited the Avalokitesvara Sutra a thousand times, and all the chains on his body were broken. People considered this to be a rare occurrence. Bhikkhuni Miaofa of the Great Temple of Chang'an Bhikkhuni (Buddhist nun) Miaofa, whose secular surname was Li, was a person from Chang'an in Jingzhao. Her mother, Min, initially dreamed of a Brahmin monk holding three lotus stems, giving them to her and saying, 'I give you good seeds, you should protect them well.' Therefore, she became pregnant. Thus, she gave birth to her and named her Lianhua (Lotus). As she grew older, she did not enjoy living at home.
家。情欣出俗。年十二。其姊教法華經。披文如有宿習。日誦八紙。未盈月餘誦一部訖。人美其德。名曰妙法。遂于佛前。焚香立愿。諷誦八千遍。兼誦通無量義及普賢觀。三莖之夢。將非其事乎。靜夜諷誦。其聲及百餘里。遠近所聞無大小聲。凡入道已后。志節彌堅。臨終之時告徒眾言。普賢現我前。安慰我心。諸師友悉來迎。即往生凈土。言已而卒。座生三莖白蓮。如池生時。華七日不萎落。見者謂奇瑞耳。
唐洛州虞林通十五
貞觀三年。虞林通發心。欲誦法華。俗寰勞務。多不能稱素意。遂因患致死。忽有六人冥官。前後圍繞。至大城門。傍見有一僧自云。吾是藥王也。汝誦經愿。不稱其意頓致死。即可誦一偈。教其文曰。每自作是念以何令眾生得入無上道速成就佛身。菩薩授偈。謂之曰。若誦此偈。能變地獄為蓮華池。能轉苦器。作佛界身。努力莫忘。林盡誦通。遂入城中見王。王問。此人有功德不。答無別修善。唯誦一偈。王曰。其偈如何。林誦之聲所及處。受苦之人。皆得解脫。十八地獄。變作華池。王曰。止止不須複誦。早還人間。即經二日方蘇。說此因緣。祥親所見聞也。
左監門挍尉憑翊李山龍十六
李山龍。誦法華兩卷。以為善業。以武德中暴亡。而心上不冷如掌許
【現代漢語翻譯】 現代漢語譯本： 家境清貧但樂於擺脫世俗。十二歲時，她的姐姐教她《法華經》。她閱讀經文時，彷彿有前世的記憶，每天能背誦八張紙。不到一個月，就背誦完整部經書。人們讚美她的德行，稱她為『妙法』。於是她在佛前焚香立愿，要諷誦《法華經》八千遍，併兼誦《無量義經》和《普賢觀經》。夢見三莖蓮花，難道不是預示著這件事嗎？靜夜裡諷誦經文，聲音傳到百餘里外，無論遠近都能聽到，沒有大小聲之分。自從入道以後，她的志向和節操更加堅定。臨終時，她告訴弟子們說：『普賢（Samantabhadra）菩薩現在我面前，安慰我的心。諸位師友都來迎接我。』說完就往生凈土。她坐的地方生出三莖白蓮，如同池塘里生長出來的一樣。蓮花七天不凋謝，看見的人都認為是奇異的祥瑞。
唐朝洛州虞林通十五
貞觀三年，虞林通發願要誦讀《法華經》。但世俗的事務繁忙，大多不能如他所愿。於是因病去世。忽然有六個冥官前後圍繞著他，到了大城門。旁邊有一位僧人自稱：『我是藥王（Bhaisajya-raja）菩薩。你誦經的願望，沒有如願就去世了，可以誦一個偈子。』於是教他偈文說：『每自作是念，以何令眾生，得入無上道，速成就佛身。』菩薩授予偈子，告訴他說：『如果誦讀這個偈子，能將地獄變為蓮花池，能將痛苦的身體，轉變為佛的清凈之身。努力不要忘記。』虞林通全部誦通。於是進入城中見閻羅王。閻羅王問：『這個人有什麼功德嗎？』回答說：『沒有別的善行，唯獨誦讀一個偈子。』閻羅王說：『這個偈子如何？』虞林通誦讀偈子的聲音所到之處，受苦的人都得到解脫，十八層地獄，都變成蓮花池。閻羅王說：『停止，停止，不必再誦讀了，早點回到人間。』於是過了兩天他才甦醒，講述了這個因緣。這是祥親所見所聞。
左監門校尉憑翊李山龍十六
李山龍，誦讀《法華經》兩卷，作為善業。在武德年間突然去世，但心口上卻有一塊像手掌大小的地方是溫暖的。
【English Translation】 English version: Her family was poor but she was happy to leave the mundane world. At the age of twelve, her sister taught her the Lotus Sutra (Saddharma Pundarika Sutra). When she read the text, it was as if she had previous familiarity with it, and she could recite eight pages a day. In less than a month, she had recited the entire scripture. People praised her virtue and called her 'Wonderful Dharma' (Myofa). Thereupon, she burned incense before the Buddha and made a vow to recite the Lotus Sutra eight thousand times, and also recite the Infinite Meanings Sutra (Amitartha Sutra) and the Visualization of Samantabhadra Bodhisattva Sutra. The dream of the three lotus stalks, wasn't it a foreshadowing of this event? In the quiet night, she recited the scriptures, and her voice reached over a hundred li (Chinese mile), heard by those near and far, without any difference in volume. Since entering the path, her aspirations and integrity became even more steadfast. At the time of her death, she told her disciples: 'Samantabhadra (Universal Worthy) Bodhisattva is now before me, comforting my heart. All my teachers and friends have come to welcome me.' After saying this, she was reborn in the Pure Land. Three white lotus stalks grew from where she sat, just like those that grow in a pond. The lotus flowers did not wither for seven days, and those who saw them considered it an auspicious sign.
Yu Lintong of Luozhou in the Tang Dynasty, fifteen
In the third year of the Zhenguan era, Yu Lintong made a vow to recite the Lotus Sutra. However, worldly affairs were busy, and he was mostly unable to fulfill his wish. Then he died from illness. Suddenly, six underworld officials surrounded him, and they arrived at the gate of a large city. Beside him, there was a monk who claimed: 'I am Bhaisajya-raja (Medicine King) Bodhisattva. Your wish to recite the scriptures was not fulfilled before you died, so you can recite a gatha (verse).' Then he taught him the verse, saying: 'I constantly have this thought: How can I lead all beings to enter the unsurpassed path and quickly attain Buddhahood?' The Bodhisattva gave him the verse and told him: 'If you recite this verse, you can transform hell into a lotus pond, and transform a body of suffering into the pure body of a Buddha. Strive hard and do not forget it.' Yu Lintong recited it completely. Then he entered the city and saw King Yama. King Yama asked: 'Does this person have any merit?' The reply was: 'He has no other good deeds, only reciting a verse.' King Yama said: 'What is this verse?' Wherever the sound of Yu Lintong's recitation reached, those who were suffering were liberated, and the eighteen hells were transformed into lotus ponds. King Yama said: 'Stop, stop, there is no need to recite it again, return to the human world early.' Then after two days he woke up, and told this story. This is what Xiangqin saw and heard.
Li Shanlong, Left Gate Guard Colonel, sixteen
Li Shanlong recited two chapters of the Lotus Sutra, considering it a good deed. He died suddenly during the Wude era, but a palm-sized area over his heart remained warm.
。家人未忍殯殮。至七日而蘇。自說云。當死時被冥官收錄。至一官遭廳。事甚宏壯。其庭亦廣大。庭內有囚數千人。或枷鎖或杻械。皆向北面立滿庭中。吏將山龍至廳下。見天官坐高床座。侍衛如王者。山龍問吏。此何官吏。曰是王也。山龍前至階下。王問。汝生平時作何福業。山龍對曰。鄉人每設齋講。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。山龍奉命至側。王即起立曰。請法師升座。山龍升座訖王乃向之而坐。山龍開經。曰妙法蓮華經序品第一。王曰請法師下。山龍即止。下座復立階下。顧庭內囚已盡。無一人在者。王謂山龍曰。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。王復呼還。謂吏曰。可將此人歷觀諸獄。吏即將山龍東行百餘步。見一鐵城甚廣大。上屋覆其城。傍多有小窗。或大如小盆。或如盂碗。見諸人男女從地飛入窗中即不復出。山龍怪問吏曰。此是大地獄中。多有分隔。罪計各異。此諸人者。各隨本業赴獄受罪耳。山龍聞之。悲懼稱南無佛。吏求出至院門。見一大鑊火猛湯沸傍有二人坐睡。山龍問之。二人曰。我罪報入此鑊
湯。蒙賢者稱南無佛。獄中諸罪人。皆得一日休息疲睡耳。山龍又稱南無佛。吏謂山龍曰。官府數移改。今王放君去。可白王請抄。若不爾恐他官不知。復追錄君。山龍即更謁王請抄。王命紙書一行字。付吏曰。為取五道等署。吏受命。將山龍更歷兩曹。各有廳事。侍衛亦如此。王之遣吏皆取其官署名書一行訖付山龍。龍持出至門有三人。謂山龍曰。王放君去。可不多少乞遣我等。山龍未言。吏謂山龍曰。王放君不由彼然彼三人者。是前收錄君使人。一是棒主。當以棒擊君頭者。一是繩主。當以赤繩縛君。一是袋主。當以袋歙君氣者。見君得還故。須乞物耳。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。於水邊若樹下燒之。山龍許諾。吏送歸家。見親眷人正哭經營殯具。山龍入室尸傍即蘇。後日剪紙作錢帛。並酒食自送。於水邊燒之。忽見三人來謝曰。蒙君不失信重相贈遺。愧賀言畢不見。山龍彌信。誦一部為業。自向大總持寺主僧辯等說之耳(感通錄下卷。並法苑第二十一云。右一驗出冥報記也)。
龜茲國沙門達磨跋陀十七
達磨跋陀。唐云法賢。龜茲國人也。天性聰明。具通三藏。粗識外國言詞。謂小為極。自生貢高。陵辱摩訶衍眾。時有巡禮沙門。名曰須梨耶。誦達
【現代漢語翻譯】 現代漢語譯本 湯，蒙賢者稱念'南無佛'（皈依佛陀）。獄中的罪人們，都能因此得到一天的休息和睡眠。 山龍也稱念'南無佛'。獄吏對山龍說：'官府經常變動，現在國王放你走，你應該稟告國王請求抄錄文書，不然恐怕其他官員不知道，又會重新抓捕你。' 山龍於是再次拜見國王，請求抄錄文書。國王命令用紙寫下一行字，交給獄吏說：'為我取五道（地獄道、餓鬼道、畜生道、阿修羅道、人道）等官員的署名。' 獄吏接受命令，帶著山龍又經過兩個曹（官署），每個曹都有廳事，侍衛也像之前一樣。國王派出的獄吏都取了這些官署的署名，寫在一行字上，然後交給山龍。 山龍拿著文書出來，到門口有三個人，對山龍說：'國王放你走，難道不稍微施捨一點給我們嗎？' 山龍還沒說話，獄吏對山龍說：'國王放你走不是因為他們。這三個人是之前抓捕你的使者。一個是棒主，本應拿棒子打你的頭；一個是繩主，本應用紅繩捆綁你；一個是袋主，本應用袋子吸你的氣。他們見你能夠回去，所以想要乞討東西。' 山龍惶恐地向三人道歉說：'我愚昧不認識各位，請允許我回家準備物品，只是不知道在哪裡送給你們。' 三人說：'在水邊或樹下焚燒即可。' 山龍答應了。獄吏送他回家，看到親戚眷屬正在哭泣，準備殯葬的器具。山龍進入房間，在屍體旁邊就甦醒了。之後，他剪紙做成錢帛，並準備酒食，親自送到水邊焚燒。 忽然看見三個人來感謝說：'承蒙您沒有失信，重重地贈送我們禮物，慚愧感激。'說完就不見了。山龍更加相信佛法，以誦經為事業，親自向大總持寺的主僧辯等講述這件事。（出自《感通錄》下卷，以及《法苑珠林》第二十一卷，右邊這個驗證出自《冥報記》）。 龜茲國沙門達磨跋陀（Dharmabhadra）（意為法賢）十七 達磨跋陀（Dharmabhadra），唐朝話翻譯為法賢，是龜茲國人。天性聰明，精通三藏（經藏、律藏、論藏），粗略懂得外國的語言，把小的事情看作是極大的事情，因此自生貢高之心，凌辱摩訶衍（Mahayana）（大乘）的僧眾。當時有一位巡禮的沙門，名叫須梨耶（Sūrya），誦讀達
【English Translation】 English version Tang. A virtuous person chanted 'Namo Buddha' (Homage to the Buddha). All the prisoners in the jail were able to get a day of rest and sleep because of it. Shanlong also chanted 'Namo Buddha'. The jailer said to Shanlong: 'The government often changes. Now that the king has released you, you should report to the king and request a copy of the document, otherwise I am afraid that other officials will not know and will arrest you again.' Shanlong then visited the king again and requested a copy of the document. The king ordered a line of words to be written on paper and handed it to the jailer, saying: 'Get the signatures of officials from the five paths (hell realm, hungry ghost realm, animal realm, asura realm, human realm).' The jailer accepted the order and took Shanlong through two more offices. Each office had a hall, and the guards were the same as before. The jailer sent by the king took the names of these offices, wrote them on a line of words, and then handed them to Shanlong. Shanlong came out with the document, and at the door there were three people who said to Shanlong: 'The king has released you, shouldn't you give us a little something?' Before Shanlong could speak, the jailer said to Shanlong: 'The king released you not because of them. These three people are the messengers who arrested you before. One is the master of the stick, who should have hit your head with the stick; one is the master of the rope, who should have tied you with a red rope; one is the master of the bag, who should have sucked your breath with a bag. Seeing that you can go back, they want to beg for something.' Shanlong apologized to the three people in fear and said: 'I am ignorant and do not know you. Please allow me to go home and prepare things, but I don't know where to send them to you.' The three said: 'Burn it by the water or under the tree.' Shanlong agreed. The jailer sent him home and saw his relatives crying and preparing funeral utensils. Shanlong entered the room and woke up next to the corpse. After that, he cut paper into money and prepared wine and food, and personally sent it to the water to burn. Suddenly, he saw three people come to thank him and say: 'Thank you for not breaking your promise and giving us gifts. We are ashamed and grateful.' After saying that, they disappeared. Shanlong believed in Buddhism even more and made reciting scriptures his career. He personally told the abbot Bian and others of Da Zongchi Temple about this matter. (From the lower volume of 'Gantonglu' and the twenty-first volume of 'Fayuan Zhulin'. This verification comes from 'Mingbaoji'). Shramana Dharmabhadra (meaning Dharma-virtuous) of the Kingdom of Kucha, 17 Dharmabhadra, translated into Chinese as Faxian, was a native of the Kingdom of Kucha. He was intelligent by nature and proficient in the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). He roughly understood foreign languages, regarded small things as extremely large things, and therefore developed arrogance and insulted the Mahayana (Great Vehicle) monks. At that time, there was a pilgrim shramana named Surya who recited Da
法華六千偈。無脫法。對法賢論所誦幽致。賢識三藏單淺。歸心大乘。從須梨耶。誦達法華。每日五遍為業。敬法夜叉。守護此人。又每夜草坊現異光。人謂失火咨法賢。答曰。四大天王。番番來護光明。臨終之時。語徒眾言。昔執小典為極。如執瓦石為金寶。今玩法華得真金也。以三年諷誦面見普賢。入正位得不退記。汝等專諷持此經。期正位不過三生。即注遺書而卒。如入禪定。于遺身骨上起塔。夏雨盛降。雨不能濕塔。鳥類群飛。不近塔邊。凡見聞者。禮拜供養如市而已(此出外國記)。
金城釋僧智十八
釋僧智。戒行清潔。然誦法華。以為常業。智自本無齒。發願諷誦。夢有胡僧。以楊枝指齒肉。覺口中齒生。或登古塔上誦經。身疲眠臥。從塔而墮。未到地上。空中有人。接取無損。智問誰人。答我是毗沙門也。若人受持法華經者。我必守護。智后往西域。不知終處矣。
晉沙門釋慧達十九
釋慧達。誦法華經為常業。以晉隆安二年。于北瀧上。掘甘草。於時羌餓。捕人食之。達為羌所得。閉在構中。彼中有多人眾。先羌擇肥者食之。達一心稱觀世音菩薩。並誦普門品。羌食餘人已盡。唯在達並一少兒。擬次食。明日達竟禮誦。羌來欲食。急見一虎從草聚出。吼哮馳逐。時諸羌散
【現代漢語翻譯】 現代漢語譯本 《法華六千偈》（妙法蓮華經有六千偈）。無脫法（姓名）。對法賢論（姓名）所誦讀的精深之處。賢識三藏（姓名）理解尚淺。歸心於大乘佛法。從須梨耶（姓名）處，誦讀通達《法華經》。每日以誦讀五遍為功課。敬法夜叉（護法神）守護此人。又每夜草屋出現奇異的光芒。人們以為失火，詢問法賢（姓名）。法賢回答說：『是四大天王輪流來護持的光明。』臨終之時，告訴弟子們說：『過去執著于小乘經典，以為是最好的，如同把瓦石當作金銀珠寶。現在修習《法華經》，才得到真正的金子啊。』因為三年的諷誦，得以面見普賢菩薩。進入正位，得到不退轉的授記。你們要專心諷誦受持此經，期望證得正位，不會超過三生。』隨即寫下遺書而去世，如同進入禪定一般。在遺骸上建造佛塔。夏天雨水盛大降落，雨水不能浸濕佛塔。鳥類成群飛翔，也不靠近佛塔。凡是見到或聽聞的人，都像趕集一樣禮拜供養（此事出自《外國記》）。
金城釋僧智（姓名）十八
釋僧智（姓名），戒律清凈，以誦讀《法華經》作為日常功課。僧智（姓名）原本沒有牙齒，發願諷誦《法華經》。夢見一位胡僧，用楊枝指向他的牙齦。醒來后，口中長出了牙齒。有時登上古塔誦經，身體疲憊而睡著，從塔上墜落。還未落到地上，空中有人接住他，毫髮無損。僧智（姓名）問是誰。回答說：『我是毗沙門天王。如果有人受持《法華經》，我必定守護。』僧智（姓名）後來前往西域，不知最終的去處。
晉沙門釋慧達（姓名）十九
釋慧達（姓名），以誦讀《法華經》為日常功課。在晉朝隆安二年，在北瀧（地名）上，挖掘甘草。當時羌人飢餓，捕捉人來吃。慧達（姓名）被羌人抓獲，關在柵欄中。那裡有很多的人。羌人先挑選肥胖的人吃掉。慧達（姓名）一心稱念觀世音菩薩，並誦讀《普門品》。羌人吃完了其餘的人，只剩下慧達（姓名）和一個小孩。準備下次吃。第二天，慧達（姓名）仍然禮拜誦經。羌人來要吃他，忽然看見一隻老虎從草叢中出來，吼叫著追逐他們。當時羌人都四散逃跑。
【English Translation】 English version The 'Lotus Sutra of Six Thousand Gathas' (the 'Wonderful Dharma Lotus Flower Sutra' contains six thousand gathas). Wu Tuofa (name). The profound meaning recited by Duifa Xianlun (name). The Tripiṭaka Master Xian Shi (name) had a shallow understanding. He devoted himself to Mahayana Buddhism. From Xuliye (name), he recited and mastered the 'Lotus Sutra'. He made it his daily practice to recite it five times a day. The Respectful Dharma Yaksha (guardian deity) protected this person. Moreover, strange lights appeared in the thatched hut every night. People thought it was a fire and asked Faxian (name). Faxian replied, 'It is the light of the Four Heavenly Kings taking turns to protect him.' At the time of his death, he told his disciples, 'In the past, I clung to Hinayana scriptures as the ultimate, like treating tiles and stones as gold and jewels. Now, by practicing the 'Lotus Sutra', I have obtained true gold!' Because of three years of recitation, he was able to see Samantabhadra Bodhisattva. He entered the stage of assurance and received the prediction of non-retrogression. You must wholeheartedly recite and uphold this sutra, hoping to attain the stage of assurance in no more than three lifetimes.' Then he wrote his will and passed away, as if entering meditation. A pagoda was built over his remains. In the summer, heavy rain fell, but the rain could not wet the pagoda. Flocks of birds flew around but did not approach the pagoda. All who saw or heard of it worshiped and made offerings as if at a market (this is from 'Records of Foreign Countries').
Shi Sengzhi (name) of Jincheng, eighteen
Shi Sengzhi (name) was pure in precepts and made reciting the 'Lotus Sutra' his daily practice. Sengzhi (name) originally had no teeth. He vowed to recite the 'Lotus Sutra'. In a dream, a Hu monk pointed to his gums with a willow branch. When he woke up, teeth had grown in his mouth. Sometimes he climbed an ancient pagoda to recite the sutra, and he fell asleep due to fatigue and fell from the pagoda. Before he reached the ground, someone in the air caught him unharmed. Sengzhi (name) asked who it was. The reply was, 'I am Vaishravana. If someone upholds the 'Lotus Sutra', I will surely protect them.' Sengzhi (name) later went to the Western Regions, and his final whereabouts are unknown.
The Jin Dynasty Śrāmaṇa Shi Huida (name), nineteen
Shi Huida (name) made reciting the 'Lotus Sutra' his daily practice. In the second year of the Long'an era of the Jin Dynasty, he was digging licorice root on Beilong (place name). At that time, the Qiang people were starving and captured people to eat. Huida (name) was captured by the Qiang people and locked in a fence. There were many people there. The Qiang people first selected the fat ones to eat. Huida (name) single-mindedly recited the name of Avalokiteśvara Bodhisattva and recited the 'Universal Gate Chapter'. The Qiang people ate all the remaining people, leaving only Huida (name) and a young child. They planned to eat them next. The next day, Huida (name) continued to worship and recite the sutra. When the Qiang people came to eat him, they suddenly saw a tiger coming out of the grass, roaring and chasing them. At that time, all the Qiang people scattered and fled.
走。幸得大平。將其小兒。還於本處。誦經之力。感觀音應揭焉。
長安城寡女揚氏二十
女揚氏。少亡父母。中年喪其夫。孤寡而住。偏厭無常。兼厭女身。從師訪道。授以提婆品。精誠勤誦。一年中諳誦。晝夜不疲。夢自坐蓮華中誦經。覺白師。師曰。經曰。蓮華化生其事也。彌勵殷志。又夢自身頓為丈夫。百千眷屬圍繞。具白師。師言。經曰。具丈夫相。夢表當來相。汝所愿必定無疑。女信心貞潔發願。愿我父母並亡夫諸親友。依誦經功必脫苦。夢父母亡夫諸親友來告女。吾等依汝恩得蓮華座。以所夢復白師。師言。依汝誦力得凈土迎。女歡喜言。我亦不樂欲樂。以今身善迴向極樂。生十方佛前。文豈簡西方。發願晝夜誦經。臨壽之時白師。我諸親友並觀音來迎。先生凈土。待師語訖而卒。微細音樂。聞于外縣。希有香薰。依寡婦咸。男女持提婆一品者多。是故長安舊本。多無此品。不勘書寫。功大部品故也。
沙門釋法道二十一
釋法道。誦觀音品為常業。更厭喧雜。入山遊行誦經。忽逢賊。且念賊遇釋子不祥。挽弓箭射之。欲放箭堅著弓。不能放射。賊遂歸命。投弓于地。又不能得如是神人等。舍而逃走。禪因脫難而已。
隋相州北道僧二十二
相州北道有二人僧。
【現代漢語翻譯】 現代漢語譯本：走。幸好得到了太平（年號）。（他們）將那小孩還回原來的地方。這是誦經的力量，感應到觀音菩薩的顯靈啊。
長安城裡的寡婦揚氏二十（歲）
揚氏，年少時父母雙亡，中年又喪夫，孤身一人居住。她非常厭惡世事無常，也厭惡自己是女身。於是她跟隨師父尋訪佛道，師父傳授給她《提婆品》。她精誠勤奮地誦讀，一年之中就能熟練背誦，日夜不停歇。她夢見自己坐在蓮花中誦經，醒來后告訴師父。師父說：『經書上說，蓮花化生就是這樣的事啊。』（這讓她）更加努力虔誠。她又夢見自己突然變成了男子，有成百上千的眷屬圍繞著她，於是將此事全部告訴師父。師父說：『經書上說，具足丈夫相。這個夢預示著你將來的相貌，你所希望的一定沒有疑問。』揚氏信心堅定，發願說：『愿我的父母和已故的丈夫以及所有的親友，依靠誦經的功德，必定能夠脫離苦難。』（後來）她夢見父母和已故的丈夫以及所有的親友來告訴她：『我們依靠你的恩德，得到了蓮花座。』她將所做的夢再次告訴師父。師父說：『依靠你誦經的力量，他們得以被凈土接引。』揚氏歡喜地說：『我也不貪戀人間的快樂，愿將今生所做的善事迴向極樂世界，往生到十方諸佛面前。』（她認為）經文難道會輕視西方凈土嗎？於是她發願日夜誦經。臨終的時候，她告訴師父：『我的親友和觀音菩薩都來迎接我了，我將先往生凈土，等待師父。』說完話就去世了。有細微的音樂，傳到外縣都能聽到。還有稀有的香氣，籠罩著寡婦（揚氏）。因此，（當時）男女持誦《提婆品》的人很多。所以長安舊本，大多沒有這一品，不敢輕易書寫，因為這是功德很大的部分啊。
沙門釋法道二十一（歲）
釋法道，以誦《觀音品》作為日常功課。他厭惡喧鬧嘈雜，進入山中精進誦經。忽然遇到強盜。強盜心想遇到出家人是不祥之兆，於是拉弓搭箭射他。想要放箭的時候，弓卻牢牢地固定住，不能發射。強盜於是歸順投降，將弓扔在地上，卻也拿不起來。像這樣的神人，（強盜）只好捨棄逃走了。禪師因此脫離了災難。
隋朝相州北道的僧人二十二（歲）
相州北道有兩個僧人。
【English Translation】 English version: He left. Fortunately, it was the Taiping (era name). They returned the child to his original place. It was the power of reciting scriptures that moved Guanyin (Avalokiteśvara) to manifest.
Widow Yang of Chang'an City, twenty (years old)
Yang, lost her parents at a young age and her husband in middle age, living alone as a widow. She deeply loathed the impermanence of life and also disliked being a woman. She followed a teacher to seek the Dharma, who taught her the 'Deva Chapter'. She recited it diligently and sincerely, becoming proficient within a year, tirelessly day and night. She dreamed of sitting in a lotus flower reciting scriptures, and upon waking, told her teacher. The teacher said, 'The scripture says, 'Transformation by lotus birth,' that is what it is about.' (This made her) even more diligent and devout. She also dreamed that she suddenly became a man, surrounded by hundreds of thousands of relatives, and told her teacher everything. The teacher said, 'The scripture says, 'Possessing the characteristics of a man.' This dream indicates your future appearance, and what you wish for will undoubtedly come true.' Yang was firm in her faith and made a vow, 'May my parents, my deceased husband, and all my relatives, through the merit of reciting scriptures, surely be freed from suffering.' (Later) she dreamed that her parents, her deceased husband, and all her relatives came to tell her, 'We have obtained lotus seats through your grace.' She told her teacher about the dream again. The teacher said, 'Through the power of your recitation, they are being welcomed by the Pure Land.' Yang joyfully said, 'I do not crave worldly pleasures either, and I wish to dedicate the good deeds of this life to the Land of Ultimate Bliss, to be reborn before the Buddhas of the ten directions.' (She thought) Would the scriptures belittle the Western Pure Land? So she vowed to recite scriptures day and night. When her life was coming to an end, she told her teacher, 'My relatives and Guanyin (Avalokiteśvara) are here to welcome me. I will go to the Pure Land first and wait for you.' After saying these words, she passed away. Subtle music could be heard even in the outer counties. There was also a rare fragrance enveloping the widow (Yang). Therefore, many men and women (at that time) recited the 'Deva Chapter'. That is why the old versions in Chang'an mostly did not have this chapter, and people did not dare to write it down easily, because it is a part with great merit.
Shramana Shi Fadao, twenty-one (years old)
Shi Fadao made reciting the 'Avalokiteśvara Chapter' his daily practice. He disliked the noise and clamor, so he went into the mountains to diligently recite the scriptures. Suddenly, he encountered a robber. The robber thought that encountering a monk was an ominous sign, so he drew his bow and aimed an arrow at him. When he tried to release the arrow, the bow was firmly fixed and could not be fired. The robber then surrendered and threw his bow on the ground, but he could not pick it up either. Faced with such a divine person, (the robber) had no choice but to abandon his attempt and flee. The Chan master thus escaped the disaster.
Monk from Beidao, Xiangzhou of the Sui Dynasty, twenty-two (years old)
There were two monks in Beidao, Xiangzhou.
失其名。朋友之道。其利斷金並室而住。一人誦十地論。一人誦法華經。靜夜止誦相告曰。吾等二人。若死者。當來報因果之有無也。數歲之後。誦十地僧先病卒。良久無報。朋友僧晝夜悲泣。恨遲來報。夢來報曰。吾以貢高勝負心。誦十地論。不思後生苦樂。以心粗故。炎魔法王。配我置收闇室。若任其罪。滅貢高勝他罪。方生凈土。公追憶我誦經。大光明照闇室身涼苦息。不久離苦。朋友之道。遠沾後世。我慶幸公善知識。公何恨我哉。公三年後。當生凈土。愿為我諷誦一百部。速生凈土。來迎公神。夢覺澡浴塵穢。著新凈衣。更誦一百部。又夢來報曰。依公恩澤往凈土。經三年來迎。莫廢誦業。寤向同行僧說之。
唐西京勝業寺二僧二十三
釋思約樹果二人。少小出家。住京勝業寺。以垂拱三年。俱為內庫直歲。忽於五月夜中。被冥官投。將見王。王問。汝等生時作何業行。約答曰。誦得法華經三四卷。王合掌敬之云。且放還。遣人將觀受苦之處。行向西南到一大門。北院見一行長舍。以板為墻。東西相當作孔。如枷孔無異孔。孔之中皆有僧頭常見。同寺僧大諒身猶見在。頭出孔中即見約果。啼哭驚喚不可具之。其大諒嘗撿挍。修葺殿中三大像。私用像物故被追攝。每孔邊皆有獄卒。形狀可畏。執
【現代漢語翻譯】 現代漢語譯本： 失去他的名字。朋友相處之道，他們的情誼堅如金石，住在一起。一人誦讀《十地論》（Dashabhumika Sutra，大乘佛教經典，闡述菩薩修行的十個階段），一人誦讀《法華經》（Lotus Sutra，又名《妙法蓮華經》，大乘佛教的重要經典）。一個寂靜的夜晚，停止誦經后，他們互相告知說：『我們二人，如果誰先去世，應當回來告知因果報應的有無。』幾年之後，誦讀《十地論》的僧人先病逝。很久都沒有音訊。他的朋友僧人日夜悲傷哭泣，遺憾他遲遲不來報信。夢中，那位僧人來報信說：『我因為貢高我慢、爭強好勝之心，誦讀《十地論》，不思慮後世的苦樂。因為心念粗糙，被炎魔法王（Yama，佛教中的地獄之王）判處關押在黑暗的房間里。如果任憑罪業發展，要等到滅盡貢高我慢、勝過他人的罪業，才能往生凈土。你追憶我誦經，大光明照亮黑暗的房間，我的身體感到涼爽，痛苦止息，不久就能脫離苦難。朋友之道，深遠地澤被後世。我慶幸有你這樣的善知識。你為何怨恨我呢？你三年後，應當往生凈土。希望你為我諷誦一百部經，讓我迅速往生凈土，前來迎接你的神識。』從夢中醒來，洗去身上的塵垢，穿上新的乾淨衣服，又誦讀了一百部經。又夢見那位僧人來報信說：『依靠你的恩澤，我往生凈土。三年後我來迎接你，不要停止誦經的功業。』醒來后，他把這件事告訴了同行的僧人。
唐朝西京勝業寺的兩位僧人，二十三。
釋思約（Shi Siyue）和樹果（Shuguo）二人，從小出家，住在京城勝業寺。在垂拱三年，都擔任內庫的直歲（負責管理寺院倉庫的僧人）。忽然在五月的半夜，被冥官拘捕，帶去見閻王。閻王問：『你們生前做了什麼善業？』思約回答說：『誦讀了《法華經》三四卷。』閻王合掌敬重地說：『暫且放他們回去，派人帶他們去觀看受苦的地方。』他們向西南方向走去，到了一扇大門。在北院看到一排長長的房屋，用木板做墻，東西相對地開著孔，像枷鎖的孔一樣，沒有不同的孔。孔中都有僧人的頭，經常可以看見。同寺的僧人大諒（Daliang）的身體還在，頭伸出孔中，思約和樹果立刻看見了他。他啼哭驚叫，無法詳細描述。這位大諒曾經負責檢查、修繕殿中的三大佛像，私自挪用了佛像的物品，所以被追捕。每個孔邊都有獄卒，形狀可怕，手持... English version: Lost his name. The way of friendship, their bond is as strong as gold, living together. One recited the Dashabhumika Sutra (Dashabhumika Sutra, a Mahayana Buddhist scripture explaining the ten stages of a Bodhisattva's practice), and the other recited the Lotus Sutra (Lotus Sutra, also known as the 'Wonderful Dharma Lotus Flower Sutra', an important Mahayana Buddhist scripture). One quiet night, after stopping their recitation, they told each other: 'If either of us dies first, we should come back and report whether there is karma and retribution.' Several years later, the monk who recited the Dashabhumika Sutra died of illness first. There was no news for a long time. His friend, the monk, wept sadly day and night, regretting that he was late in reporting. In a dream, that monk came to report: 'Because of my arrogance and competitiveness, I recited the Dashabhumika Sutra without thinking about the suffering and happiness of the afterlife. Because my mind was coarse, I was sentenced by Yama (Yama, the king of hell in Buddhism) to be imprisoned in a dark room. If the sin is allowed to develop, I must extinguish the sins of arrogance and surpassing others before I can be reborn in the Pure Land. You recalled my recitation of the scriptures, and the great light illuminated the dark room, my body felt cool, and the pain stopped, and I will soon be able to escape suffering. The way of friendship deeply benefits future generations. I am fortunate to have you as a good teacher. Why do you resent me? You should be reborn in the Pure Land in three years. I hope you will recite one hundred copies of the scriptures for me so that I can be quickly reborn in the Pure Land and come to welcome your spirit.' Awakening from the dream, he washed away the dust from his body, put on new and clean clothes, and recited another hundred copies of the scriptures. He dreamed again that the monk came to report: 'Relying on your grace, I was reborn in the Pure Land. I will come to welcome you in three years, do not stop the work of reciting the scriptures.' After waking up, he told this to the monks who were traveling with him.
Two monks from Shengye Temple in Xijing, Tang Dynasty, twenty-three.
Shishi Siyue (Shi Siyue) and Shuguo (Shuguo), became monks at a young age and lived in Shengye Temple in the capital. In the third year of Chuigong, they both served as Zhishui (monks in charge of managing the temple warehouse) in the inner treasury. Suddenly, in the middle of the night in May, they were arrested by the underworld officials and taken to see King Yama. King Yama asked: 'What good deeds did you do in your lifetime?' Siyue replied: 'I recited three or four volumes of the Lotus Sutra.' King Yama put his palms together respectfully and said: 'Let them go back for the time being, and send someone to take them to see the place of suffering.' They walked southwest and arrived at a large gate. In the north courtyard, they saw a row of long houses with wooden boards as walls, with holes facing each other from east to west, like the holes of shackles, with no different holes. There were monks' heads in the holes, which could often be seen. The body of Daliang (Daliang), a monk from the same temple, was still there, and Siyue and Shuguo immediately saw him with his head sticking out of the hole. He cried and screamed, which cannot be described in detail. This Daliang was once responsible for inspecting and repairing the three major Buddha statues in the hall, and embezzled the objects of the Buddha statues for his own use, so he was arrested. There were jailers beside each hole, with terrible shapes, holding...
【English Translation】 English version: Lost his name. The way of friendship, their bond is as strong as gold, living together. One recited the 'Dashabhumika Sutra' (Dashabhumika Sutra, a Mahayana Buddhist scripture explaining the ten stages of a Bodhisattva's practice), and the other recited the 'Lotus Sutra' (Lotus Sutra, also known as the 'Wonderful Dharma Lotus Flower Sutra', an important Mahayana Buddhist scripture). One quiet night, after stopping their recitation, they told each other: 'If either of us dies first, we should come back and report whether there is karma and retribution.' Several years later, the monk who recited the 'Dashabhumika Sutra' died of illness first. There was no news for a long time. His friend, the monk, wept sadly day and night, regretting that he was late in reporting. In a dream, that monk came to report: 'Because of my arrogance and competitiveness, I recited the 'Dashabhumika Sutra' without thinking about the suffering and happiness of the afterlife. Because my mind was coarse, I was sentenced by Yama (Yama, the king of hell in Buddhism) to be imprisoned in a dark room. If the sin is allowed to develop, I must extinguish the sins of arrogance and surpassing others before I can be reborn in the Pure Land. You recalled my recitation of the scriptures, and the great light illuminated the dark room, my body felt cool, and the pain stopped, and I will soon be able to escape suffering. The way of friendship deeply benefits future generations. I am fortunate to have you as a good teacher. Why do you resent me? You should be reborn in the Pure Land in three years. I hope you will recite one hundred copies of the scriptures for me so that I can be quickly reborn in the Pure Land and come to welcome your spirit.' Awakening from the dream, he washed away the dust from his body, put on new and clean clothes, and recited another hundred copies of the scriptures. He dreamed again that the monk came to report: 'Relying on your grace, I was reborn in the Pure Land. I will come to welcome you in three years, do not stop the work of reciting the scriptures.' After waking up, he told this to the monks who were traveling with him.
Two monks from Shengye Temple in Xijing, Tang Dynasty, twenty-three.
Shishi Siyue (Shi Siyue) and Shuguo (Shuguo), became monks at a young age and lived in Shengye Temple in the capital. In the third year of Chuigong, they both served as Zhishui (monks in charge of managing the temple warehouse) in the inner treasury. Suddenly, in the middle of the night in May, they were arrested by the underworld officials and taken to see King Yama. King Yama asked: 'What good deeds did you do in your lifetime?' Siyue replied: 'I recited three or four volumes of the 'Lotus Sutra'.' King Yama put his palms together respectfully and said: 'Let them go back for the time being, and send someone to take them to see the place of suffering.' They walked southwest and arrived at a large gate. In the north courtyard, they saw a row of long houses with wooden boards as walls, with holes facing each other from east to west, like the holes of shackles, with no different holes. There were monks' heads in the holes, which could often be seen. The body of Daliang (Daliang), a monk from the same temple, was still there, and Siyue and Shuguo immediately saw him with his head sticking out of the hole. He cried and screamed, which cannot be described in detail. This Daliang was once responsible for inspecting and repairing the three major Buddha statues in the hall, and embezzled the objects of the Buddha statues for his own use, so he was arrested. There were jailers beside each hole, with terrible shapes, holding...
刀刎之。血汗狼藉。獄卒安頭唱活。還即頭出孔中。如是不久。乃經三十度。次西行。又見殺生食肉受罪之處。無數眾僧被割截。聲叫難堪。被害所食眾生。咸來索命。分啖食血。又見同寺寺主僧智感都維那阿六被縛極急。勘當食肉用僧物罪。約果忽被推。著深黑坑中。俄而蘇活。遍體流汗。心魂無主。后不盈月日。諒即身死感暴亡。極受辛苦。阿六發心懺悔。不出房中。讀一切經。晝夜勤殷。數見冥司使。二黃衣人。騎白馬來取到阿六門內。一人云。大大發心。日夜不捨。讀一切經故當可放。凡三四度來。於是阿六並親見勤悔不已。遂得無他(又出自鏡錄)。
晉竺長舒二十四
竺長舒者。其先西域人也。世有資貨為富人。竺居。普元康中內徙洛陽。長舒奉法精至尤好。誦觀世音經。其後鄰比失火。長舒家悉草屋。又正下風。自計火已逼近政復出物所全無幾。乃敕家人不得摙物。亦無灌救者。唯至心誦經有頃。火燒其鄰屋。與長舒隔籬。而風忽自回。火亦際屋而止。於時咸以為靈。里中有輕險少年四五人。共毀笑之云。風偶自轉。此復何神伺晴燥夕。當熱其屋。能令不燃者可也。其後地甚旱燥。風起亦駛。少年輩密共束炬。擲其屋上。三擲三滅。乃大驚懼。各走還家。明晨相率詣長舒家。自說昨事。稽
【現代漢語翻譯】 現代漢語譯本：用刀割他的脖子。血和汗水四處飛濺。獄卒把他的頭安回去，並唸誦咒語讓他復活。他的頭立刻從孔中伸了出來。像這樣持續了很久，大約有三十次。之後向西走，又看到一個因殺生食肉而受罪的地方。無數的僧人被切割身體，發出難以忍受的叫聲。被他們殺害和吃掉的眾生，都來索命，分食他們的血肉。又看到同寺的寺主僧智感（Zhi Gan，人名）和都維那阿六（A Liu，人名）被捆綁得非常緊，正在審問他們食用肉類和挪用寺廟財物的罪行。大約審問完畢后，阿六突然被推進一個深黑的坑中。一會兒之後，他又甦醒過來，全身流汗，心神不定。不到一個月，智感就突然暴斃，極度痛苦。阿六發心懺悔，不出房間，日夜勤奮地誦讀一切經。多次看到冥府的使者，兩個穿著黃色衣服的人，騎著白馬來阿六的門前。其中一人說：『此人大大發心，日夜不懈，誦讀一切經，應當可以放過他。』這樣來了三四次。於是阿六親自見到並勤奮懺悔，最終得以平安無事（又出自《鏡錄》）。 晉竺長舒（Zhu Changshu，人名）二十四 竺長舒，他的祖先是西域人。世代擁有財富，是富人。竺長舒居住在普元康年間，後來遷徙到洛陽。長舒信奉佛法非常虔誠，尤其喜歡誦讀《觀世音經》。之後，鄰居家失火，長舒家全是草屋，又正好處在下風。他自己估計火勢已經逼近，即使搶救財物也保全不了多少。於是告誡家人不要搬動東西，也不要進行灌救，只是至誠地誦經。過了一會兒，火燒到他鄰居的房屋，與長舒家只隔著籬笆，而風突然自己轉了方向，火也在屋邊停止了。當時人們都認為這是神蹟。里中有四五個輕浮冒險的少年，一起嘲笑他說：『風偶然自己轉了方向，這算什麼神蹟？等到晴朗乾燥的晚上，我們去燒他的房子，如果能讓它不燃燒，那才算神蹟。』之後，地面非常乾旱，風也很大。少年們偷偷地捆起火把，扔到他的屋頂上。扔了三次，滅了三次。他們非常驚恐，各自跑回家。第二天早上，他們一起到長舒家，自己說了昨天的事情，磕頭謝罪。
【English Translation】 English version: His neck was cut with a knife. Blood and sweat splattered everywhere. The jailer reattached his head and chanted a spell to revive him. His head immediately emerged from the hole. This continued for a long time, about thirty times. Afterwards, traveling west, he saw a place where beings were suffering for the sins of killing and eating meat. Countless monks were being dismembered, crying out in unbearable pain. The beings they had killed and eaten came to demand their lives, devouring their flesh and blood. He also saw Zhi Gan (name of a monk, abbot of the same temple) and A Liu (name of a monk, the temple's supervisor) bound very tightly, being interrogated for the crimes of eating meat and misappropriating temple property. After the interrogation, A Liu was suddenly pushed into a deep, dark pit. After a while, he revived, covered in sweat, his mind disoriented. In less than a month, Zhi Gan died suddenly and violently, suffering greatly. A Liu resolved to repent, staying in his room, diligently reciting all the scriptures day and night. He repeatedly saw messengers from the underworld, two men in yellow robes, riding white horses, coming to A Liu's door. One of them said, 'This man has greatly resolved, day and night without ceasing, reciting all the scriptures, he should be released.' This happened three or four times. Thus, A Liu personally witnessed and diligently repented, and finally was safe and sound (also from 'Mirror Records'). Jin Zhu Changshu (name of a person) Twenty-Four Zhu Changshu, his ancestors were people from the Western Regions. For generations, they possessed wealth and were rich. Zhu Changshu lived in the Puyuan Kang era, and later moved to Luoyang. Changshu was very devout in his faith, especially fond of reciting the 'Avalokitesvara Sutra'. Later, a fire broke out in his neighbor's house, and Changshu's house was entirely made of straw, and it was also downwind. He himself estimated that the fire was approaching, and even if he rescued the property, he would not be able to save much. So he told his family not to move things, nor to carry out irrigation and rescue, but to sincerely recite the scriptures. After a while, the fire burned to his neighbor's house, separated from Changshu's house only by a fence, and the wind suddenly changed direction, and the fire stopped at the edge of the house. At that time, people thought it was a miracle. There were four or five frivolous and adventurous young men in the neighborhood, who laughed at him together and said, 'The wind happened to change direction by itself, what kind of miracle is this? When it is sunny and dry in the evening, we will burn his house, and if it can be prevented from burning, that would be a miracle.' Afterwards, the ground was very dry, and the wind was also very strong. The young men secretly bundled torches and threw them on his roof. They threw them three times, and they went out three times. They were very frightened and ran home. The next morning, they went to Changshu's house together, told him what happened yesterday, and kowtowed to apologize.
顙辭謝。長舒答曰。我了無神政誦唸觀世音。當是威靈所祐。諸君但當洗心信向耳。自是鄰里鄉黨。咸敬異焉(法苑第二十三)。
法華經傳記卷第六 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第七
轉讀滅罪第九書字救苦第十之一仁孫子一蘇長妾二隋彥武三韓睦之四釋凈藏五蒙遜王六隋慧緣七釋僧融八天竺僧九竺沙彌十大乘天十一隋嚴敬十二安居女十三大原女十四尼妙空十五節家女十六
京師高表仁孫子一
京師高表仁孫子。嘗讀法華經。龍朔三年正月二十七日。乘馬從順義門出。有兩騎追之曰。令捉獲矣。其人問曰。卿是何人。答曰。我是閻王使者。故來追卿。其人惶忙走馬西出。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。又令騎投門。遂爾相從西奔。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。鬼遂落馬後鬼曰。此人大粗。急曳下挽卻頭髮。即被牽發。如刀割狀。遙擲于地。亦隨發落馬人與還。至晚蘇云。備見閻王云。君何盜僧果子。何事說三寶過。遂依伏罪無敢厝言。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
【現代漢語翻譯】 顙（Sáng，人名）辭謝。長舒（Cháng Shū，人名）回答說：『我並沒有依靠神靈的庇佑，也沒有誦唸觀世音菩薩的名號，這大概是佛法的威靈在保佑我吧。你們只要誠心誠意地相信佛法就行了。』從此以後，鄰里鄉親都對他感到敬佩和驚異。（出自《法苑珠林》第二十三卷）
《法華經傳記》卷第六 《大正藏》第51冊 No. 2068 《法華傳記》
《法華經傳記》卷第七
轉讀《法華經》滅罪第九，書寫經文救苦第十：之一 高表仁（Gāo Biǎorén，人名）的孫子，之二 蘇長（Sū Cháng，人名）的妾，之三 隋彥武（Suí Yànwǔ，人名），之四 韓睦之（Hán Mùzhī，人名），之五 釋凈藏（Shì Jìngzàng，僧人法號），之六 蒙遜王（Méng Xùnwáng，人名），之七 隋慧緣（Suí Huìyuán，人名），之八 釋僧融（Shì Sēngróng，僧人法號），之九 天竺僧（Tiānzhú Sēng，印度僧人），之十 竺沙彌（Zhú Shāmí，印度小沙彌），之十一 大乘天（Dàshéng Tiān，人名），之十二 隋嚴敬（Suí Yánjìng，人名），之十三 安居女（Ānjū Nǚ，人名），之十四 大原女（Dàyuán Nǚ，人名），之十五 尼妙空（Ní Miàokōng，比丘尼法號），之十六 節家女（Jiéjiā Nǚ，人名）。
京師高表仁的孫子
京師高表仁的孫子，曾經讀誦《法華經》。龍朔三年正月二十七日，他騎馬從順義門出去，有兩個騎馬的人追趕他，說：『奉命捉拿你！』那人問：『你們是什麼人？』回答說：『我是閻王的使者，特地來追捕你。』那人驚慌地騎馬向西逃跑，想要投奔普光寺。使者說：『快點進入寺門，不要讓他進去，進去就脫身了。』等到到達寺門，看見一個騎馬的人投向寺門，又向西逃跑，想要進入開善寺，又命令騎馬的人投向寺門。於是就這樣互相追逐向西奔跑，想要回到自己的住宅。住宅在化度寺的東邊，恐怕路途遙遠，就想要進入醴泉坊。一個騎馬的人在前邊，那人用拳頭擊打他，鬼就從馬上掉下來了。後面的鬼說：『這個人太粗暴了，快拉下來，拽住他的頭髮。』隨即被抓住頭髮，像刀割一樣，遠遠地扔在地上，頭髮也隨著掉落。騎馬的人和頭髮一起回來了。到晚上甦醒過來說，詳細地見到了閻王，閻王說：『你為什麼偷僧人的果子？為什麼說三寶的過失？』於是依罪伏法，不敢說一句話。閻王說偷果子的罪過，應該吞下鐵丸四百五十枚，四年才能受完。說過失的罪過，應該耕他的舌頭。』於是放他出來，就……
【English Translation】 Sáng (person's name) declined with thanks. Cháng Shū (person's name) replied, 'I have not relied on the protection of any deities, nor have I recited the name of Avalokiteśvara (Guānshìyīn Púsà, Bodhisattva Who Perceives the Sounds of the World). This is probably due to the majestic power of the Dharma protecting me. You should simply believe in the Dharma with sincerity.' From then on, the neighbors and villagers all respected and marveled at him. (From Fayuan Zhulin, Vol. 23)
Biographies of the Lotus Sutra, Volume 6 Taisho Tripitaka, Vol. 51, No. 2068, Biographies of the Lotus Sutra
Biographies of the Lotus Sutra, Volume 7
Reading and Reciting to Eradicate Sins, Ninth; Writing Sutras to Rescue from Suffering, Tenth: One, Grandson of Gāo Biǎorén (person's name); Two, Concubine of Sū Cháng (person's name); Three, Suí Yànwǔ (person's name); Four, Hán Mùzhī (person's name); Five, Śhì Jìngzàng (monk's Dharma name); Six, King Méng Xùnwáng (person's name); Seven, Suí Huìyuán (person's name); Eight, Śhì Sēngróng (monk's Dharma name); Nine, Indian Monk (Tiānzhú Sēng); Ten, Indian Śrāmaṇera (Zhú Shāmí, novice monk); Eleven, Dàshéng Tiān (person's name); Twelve, Suí Yánjìng (person's name); Thirteen, Ānjū Nǚ (person's name); Fourteen, Dàyuán Nǚ (person's name); Fifteen, Bhikkhuni (Ní) Miàokōng (nun's Dharma name); Sixteen, Jiéjiā Nǚ (person's name).
Grandson of Gāo Biǎorén of the Capital
The grandson of Gāo Biǎorén of the capital once recited the Lotus Sutra. On the 27th day of the first month of the third year of Longshuo, he rode a horse out of Shunyi Gate. Two horsemen chased after him, saying, 'We are ordered to arrest you!' The man asked, 'Who are you?' They replied, 'We are messengers of Yama (Yánwáng, King of the Underworld), here specifically to pursue you.' The man panicked and rode west, intending to seek refuge at Puguang Temple. The messengers said, 'Quickly enter the temple gate, don't let him in, if he enters he will escape.' Upon reaching the temple gate, he saw a horseman heading for the gate, and then fled west, intending to enter Kaisan Temple. Again, they ordered the horseman to head for the gate. Thus, they chased each other westward, intending to return to his residence. The residence was east of Huadu Temple. Fearing the distance, he intended to enter Liquan Ward. One horseman was in front, and the man struck him with his fist, and the ghost fell from the horse. The ghost behind said, 'This man is too violent, quickly pull him down, grab his hair.' Immediately his hair was grabbed, feeling like it was being cut by a knife, and he was thrown far away to the ground, and the hair fell with him. The horseman and the hair returned together. In the evening, he awoke and said that he had seen Yama in detail. Yama said, 'Why did you steal the monks' fruit? Why did you speak ill of the Three Jewels (Sānbǎo, Buddha, Dharma, Sangha)?' So he confessed his guilt and dared not say a word. Yama said that the sin of stealing fruit requires swallowing four hundred and fifty iron balls, which will take four years to complete. The sin of speaking ill requires plowing his tongue.' Then he was released, and then...
蘇少時。還絕口如吞物遍身赫赤。有苦楚相纏。經日方醒云。經一年吞百餘丸。其苦難言。明日復爾。恰經四日吞丸亦盡。方欲拔舌耕之拔而不出。勘案所由乃云。曾讀法華。舌不可出。遂放令活。今見在化度寺圓滿師處。聽法懺悔云云。
蘇長安家妾二
唐武德中。以都水使者。蘇長為己州刺史。蘇將家口赴任。渡嘉陵江。中流風起船沒。男女六十餘人。一時溺死。唯有一妾。常讀法華經。船中水入。妾頭戴經函。誓與俱溺。既而船沒。妾獨不沈。隨波氾濫。頃之著岸。遂沈經函而出。開視其經。了無濕污。今尚存。楊州嫁為人婦。而逾篤信焉(岑令說云。見此妾自言。然臨困便至江上。船人亦云爾)。
隋魏州彥武三
隋開皇中。魏州史博陵崔彥武。因行郡至一邑。愕然驚喜。謂從者曰。吾昔嘗在此邑中為人婦。今知家處。因乘馬入循巷。屈曲至一家。命叩門。主人公年老。走出拜謁彥武入家。先升其堂。視東壁上。去地六七尺。有高隆處。客謂主人曰。吾昔所讀法華經。並金釵五隻。藏此壁中。經函是也。其經第七卷尾后紙。火燒失文字。吾今每誦此經。至第七卷尾。恒忘失不能記得。因令左右鑿壁。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
【現代漢語翻譯】 現代漢語譯本： 蘇少時（蘇某小時候）。還絕口如吞物，遍身赫赤（全身通紅）。有苦楚相纏（被痛苦纏繞）。經日方醒云（過了很久才醒來說）。經一年吞百餘丸（經過一年吞了一百多顆藥丸）。其苦難言（那種痛苦難以言說）。明日復爾（明天又這樣）。恰經四日吞丸亦盡（恰好經過四天，藥丸也吞完了）。方欲拔舌耕之（正想要拔出舌頭耕地），拔而不出（卻拔不出來）。勘案所由乃云（調查原因后說），曾讀《法華》（曾經讀過《法華經》）。舌不可出（舌頭是拔不出來的）。遂放令活（於是放了他一條生路）。今見在化度寺圓滿師處（現在在化度寺圓滿師那裡）。聽法懺悔云云（聽法懺悔等等）。
蘇長安家妾二（蘇長安家的妾二）。 唐武德中（唐朝武德年間）。以都水使者（擔任都水使者）。蘇長為己州刺史（蘇長擔任己州刺史）。蘇將家口赴任（蘇長帶著家眷赴任）。渡嘉陵江（渡嘉陵江）。中流風起船沒（江中風起，船翻了）。男女六十餘人（男女六十多人）。一時溺死（一時之間溺水而死）。唯有一妾（只有一個小妾）。常讀《法華經》（經常讀《法華經》）。船中水入（船中進水）。妾頭戴經函（小妾頭頂著經書盒子）。誓與俱溺（發誓與經書一同沉沒）。既而船沒（不久船就沉了）。妾獨不沈（小妾唯獨沒有沉下去）。隨波氾濫（隨著波浪漂流）。頃之著岸（不久靠岸）。遂沈經函而出（於是把經書盒子拿出來）。開視其經（打開看那部經）。了無濕污（完全沒有被水浸濕）。今尚存（現在還儲存著）。楊州嫁為人婦（在揚州嫁給別人做了妻子）。而逾篤信焉（更加篤信《法華經》）。(岑令說云（岑令說）。見此妾自言（見到這個小妾自己說的）。然臨困便至江上（然而面臨困境便來到江邊）。船人亦云爾（船伕也這麼說）。)
隋魏州彥武三（隋朝魏州彥武三）。 隋開皇中（隋朝開皇年間）。魏州史博陵崔彥武（魏州史博陵人崔彥武）。因行郡至一邑（因為巡視郡縣來到一個縣）。愕然驚喜（驚訝而驚喜）。謂從者曰（對隨從說）。吾昔嘗在此邑中為人婦（我以前曾經在這個縣裡做過人家的妻子）。今知家處（現在知道家在哪裡了）。因乘馬入循巷（於是騎馬進入巷子）。屈曲至一家（彎彎曲曲地來到一家）。命叩門（命令敲門）。主人公年老（主人是個老人）。走出拜謁（走出來拜見）。彥武入家（彥武進入家門）。先升其堂（先登上廳堂）。視東壁上（看東邊的墻壁上）。去地六七尺（離地面六七尺）。有高隆處（有個隆起的地方）。客謂主人曰（客人對主人說）。吾昔所讀《法華經》（我以前所讀的《法華經》）。並金釵五隻（還有五隻金釵）。藏此壁中（藏在這墻壁里）。經函是也（經書盒子也是）。其經第七卷尾后紙（那部經的第七卷末尾後面的紙）。火燒失文字（被火燒掉了字）。吾今每誦此經（我現在每次誦讀這部經）。至第七卷尾（到第七卷末尾）。恒忘失不能記得（總是忘記不能記得）。因令左右鑿壁（於是命令左右鑿開墻壁）。果得經函開（果然得到了經書盒子打開）。第七卷尾（第七卷末尾）。及金釵（以及金釵）。並如其言（都像他說的那樣）。主人涕泣曰（主人哭泣著說）。亡妻存日（我死去的妻子在世的時候）。常讀此經釵亦（經常讀這部經，金釵也……）
【English Translation】 English version: When Su was young, he would swallow things without opening his mouth, and his whole body would turn red. He was tormented by suffering. He would only wake up after a day, saying that he had swallowed over a hundred pills in a year. The suffering was indescribable. The next day, it would happen again. After four days, he had swallowed all the pills. He then tried to pull out his tongue to till the land, but he couldn't pull it out. Investigating the reason, it was said that he had read the Lotus Sutra (Fahua Jing). His tongue could not be pulled out. So, he was allowed to live. He is now at the Huadu Temple with Master Yuanman, listening to the Dharma and repenting, and so on.
Concubine Two of Su Chang'an's Family During the Wude era of the Tang Dynasty, Su Chang, who was the Commissioner of Waterways, became the Prefect of Jizhou. Su took his family to his post, crossing the Jialing River. In the middle of the river, a wind arose and the boat capsized. More than sixty men and women drowned at once. Only one concubine, who often read the Lotus Sutra (Fahua Jing), survived. When water entered the boat, the concubine placed the sutra box on her head, vowing to drown with it. Soon after, the boat sank. The concubine alone did not sink, but floated with the waves. After a while, she reached the shore. She then took out the sutra box. Opening it, the sutra was completely free of moisture or dirt. It still exists today. She married a man in Yangzhou and became even more devout in her faith. (Cen Ling said that he saw this concubine say it herself. However, when faced with difficulty, she went to the river. The boatmen also said so.)
Yanwu Three of Weizhou in the Sui Dynasty During the Kaihuang era of the Sui Dynasty, Cui Yanwu of Boling in Weizhou was traveling through a county when he was suddenly surprised and delighted. He said to his followers, 'I used to be a woman in this county. Now I know where my home is.' So, he rode his horse into the lane, winding his way to a house. He ordered them to knock on the door. The master of the house was old. He came out to greet Yanwu, who entered the house. First, he went up to the hall and looked at the east wall, six or seven feet from the ground. There was a raised area. The guest said to the master, 'The Lotus Sutra (Fahua Jing) that I used to read, along with five gold hairpins, are hidden in this wall. The sutra box is also there. The paper at the end of the seventh volume of the sutra was burned and the words were lost. Now, every time I recite this sutra, when I get to the end of the seventh volume, I always forget and can't remember it.' So, he ordered his attendants to chisel open the wall. Sure enough, they found the sutra box. The end of the seventh volume, and the gold hairpins, were all as he had said. The master wept and said, 'When my deceased wife was alive, she often read this sutra, and the hairpins were also...'
是。亡妻因產死。遂失所在。不謂使君乃示其處。彥武指庭前槐樹。吾欲產時。自解頭髮。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(法苑第二十六卷云。右一驗出冥報記)。
彭城域人韓睦之四
韓睦之彭城域人來秦始初。彭城沒虜睦之。流亡兒于亂。為人所略。不知在何處。睦之本事佛精進力。至心讀觀世音經。欲讀萬遍愿得兒。又每得千遍。輒請眾僧齋。已得六七千遍。都無感動。睦之嘆曰。聖人寧當不應眾生耶。是我心未至爾。因此日夜。不復數其遍數。唯自誓以感徹為期。其兒定傳賣。為益州人奴。見使因作役。一日獨䄯草木。忽見一道人來相問。汝是韓睦之兒非。即驚答曰是。又問。愿見父不。答曰。愿此亦何由可得。道人又言。汝父切殊至今將汝歸去。兒不知是神人。辭不敢許。道人曰。無苦但捉我袈裟角。兒試捉之。便覺恍然如人掣去。須臾而往。倚一家門外。乃是韓流移新居。兒不識是父舍。道人不進。遣兒入道。入見主人正坐讀經。即其父也。相見不暇申悲喜。唯得叫道。門外有聖人。父便徒跣走出。比出已不復見矣。村鄰道俗。莫不驚怪嘆息。
隋鄜州寶室寺沙門凈藏五
沙門凈藏。鄜州人也。少喪父母。出家住寶室寺。根性戇鈍
【現代漢語翻譯】 現代漢語譯本：是的。我已故的妻子因為生產而去世，之後我就失去了她的下落。沒想到您竟然能告訴我她在哪裡。彥武指向庭院前的槐樹，說：『我妻子臨產時，自己解下頭髮，放在這棵樹的空中。可以讓人去探尋，如果樹中真的找到了頭髮，那就是她了。』於是主人悲傷又驚喜，彥武留下衣物，豐厚地贈送給主人後離開了（法苑第二十六卷記載，以上是一個出自《冥報記》的驗證）。
彭城郡人韓睦之四
韓睦之是彭城郡人，剛來秦地時，彭城被虜兵攻陷，韓睦之在戰亂中失去了兒子，被人拐走，不知道在哪裡。韓睦之本來就信奉佛教，精進修行，一心讀誦《觀世音經》，想要讀滿一萬遍，希望能找到兒子。每讀滿一千遍，就請眾僧齋飯。已經讀了六七千遍，都沒有任何感應。韓睦之嘆息道：『聖人難道不應該回應眾生嗎？是我的心意還不夠真誠啊。』因此日夜不停地讀誦，不再計數遍數，只是發誓要以感動聖人為目標。他的兒子被多次轉賣，成了益州人的奴隸。有一天，他跟隨主人勞作，獨自在砍伐草木時，忽然看見一個道人來問他：『你是韓睦之的兒子嗎？』他非常驚訝地回答說是。道人又問：『想見你的父親嗎？』他回答說：『當然想，但這怎麼可能呢？』道人又說：『你父親非常思念你，現在要帶你回去。』兒子不知道他是神人，推辭不敢答應。道人說：『不用擔心，只要抓住我的袈裟角。』兒子試著抓住袈裟角，立刻感覺恍惚，好像被人拉走一樣。一會兒就到了一戶人家的門外，正是韓睦之搬遷后的新家。兒子不認識這是父親的家，道人沒有進去，讓兒子自己進去。兒子進去後，看見主人正坐在那裡讀經，那正是他的父親。父子相見，來不及表達悲喜之情，只是叫道：『門外有聖人。』父親便光著腳跑出去，等到出去后，道人已經不見了。村裡的鄰居和信徒，沒有不驚奇感嘆的。
隋朝鄜州寶室寺沙門凈藏五
沙門凈藏，是鄜州人。年少時父母雙亡，出家住在寶室寺。天性愚笨遲鈍。
【English Translation】 English version: Yes. My deceased wife died in childbirth, and I lost track of her whereabouts. I never expected that you, sir, would be able to tell me where she is. ' Yanwu pointed to the Chinese scholar tree in the courtyard and said, 'When my wife was about to give birth, she untied her hair and placed it in the air above this tree. You can have someone search for it. If hair is indeed found in the tree, then it is her.' Thereupon, the master was filled with sorrow and joy. Yanwu left clothing and generously gifted it to the master before departing (The twenty-sixth volume of the Fayuan Zhulin records that the above is a verification from the Mingbao Ji).
Han Muzhi of Pengcheng Prefecture Four
Han Muzhi was a resident of Pengcheng Prefecture. When he first came to the Qin region, Pengcheng was captured by enemy troops, and Han Muzhi lost his son in the chaos. He was abducted by someone, and his whereabouts were unknown. Han Muzhi originally believed in Buddhism and practiced diligently, wholeheartedly reciting the Guanshiyin Sutra, wanting to recite it ten thousand times, hoping to find his son. Every time he completed a thousand recitations, he would invite monks for a vegetarian meal. He had already recited it six or seven thousand times, but there was no response. Han Muzhi sighed and said, 'Shouldn't the sage respond to sentient beings? It must be that my heart is not sincere enough.' Therefore, he recited day and night, no longer counting the number of recitations, but vowing to move the sage as his goal. His son was sold multiple times and became a slave to a person from Yizhou. One day, he was working for his master, cutting grass and trees alone, when he suddenly saw a Daoist priest come and ask him, 'Are you the son of Han Muzhi?' He replied in surprise that he was. The Daoist priest then asked, 'Do you want to see your father?' He replied, 'Of course I do, but how is that possible?' The Daoist priest said, 'Your father misses you very much and is going to take you back now.' The son did not know that he was a divine being and declined. The Daoist priest said, 'Don't worry, just grab the corner of my kasaya (Buddhist robe).' The son tried to grab the corner of the kasaya and immediately felt dizzy, as if he was being pulled away. In a moment, he was outside the door of a house, which was Han Muzhi's new home after he had moved. The son did not recognize that it was his father's house. The Daoist priest did not enter but told the son to go in himself. When the son went in, he saw the master sitting there reading a sutra, and it was his father. Father and son met, unable to express their sorrow and joy, but only shouted, 'There is a sage outside the door.' The father ran out barefoot, but by the time he got outside, the Daoist priest had disappeared. The villagers and believers were all amazed and sighed.
Shramana Jingzang of Baoshi Temple in Fuzhou during the Sui Dynasty Five
Shramana (Buddhist monk) Jingzang was a native of Fuzhou. He lost both parents at a young age and became a monk, residing in Baoshi Temple. His nature was dull and slow-witted.
。不能讀誦經典。晝夜嘆息。恨先世業。更欲讀法華經。蔬食苦節。從師始受經。經歷歲月。才讀一品。晝夜精勤。不食五穀。身力衰微頓悶絕。神至閻魔廳。王見凈藏。歡喜令就金座。合掌贊曰。善哉大釋子。勇猛讀法華。不久得成佛。利益諸有情。贊已謂藏言。阿師壽在三年前業已盡。讀法華力。既增至今。業壽既延。放還阿師。須讀一部。聞是語已。如眠而覺。流淚悔恨。既讀其文。予面見凈藏。聞其始末而已。
梁蒙遜王六
梁時沮渠蒙遜國王。依先業而遇于重病。困苦不息。以諸藥而涂終不愈。祈天神地祇。猶不治差。曇摩羅懺法師。號伊波勒菩薩。游化蔥嶺來至河西。大王聞沙門來。請問治病。懺答曰。大王病天竺諸藥。所不能瘳。唯有妙藥。名稱妙法普門。能令為轉讀。王嚴應教。令為讀者。病載除愈。由此起尊重心。自轉抽撩觀音一品。為于別卷。從彼時來。迄於今時傳來矣。
隋豫州慧緣七
釋慧緣豫州人也。少出家。蔬食苦行。心欣生兜率。以所修行業。發願迴向彼業。志求奉見彌勒。十二年中更無休息。夢一人童子來告緣。汝行業欣兜率。雖生彼天。不可奉仕彌勒大士。何以故。未讀法華故。若人受持十善。雖生彼天處。不受持妙法華經者。唯在外天不事補處。著欲
【現代漢語翻譯】 現代漢語譯本：不能讀誦經典，日夜嘆息，怨恨前世的業障。想要讀《法華經》，於是開始吃素，過著艱苦的生活，跟隨老師開始學習經文。經過數年，才讀完一品。日夜精勤，不吃五穀雜糧，身體衰弱，昏昏沉沉，神識到了閻魔廳（Yama's court，地獄）。閻魔王（Yama，地獄之王）見到凈藏（Jingzang，人名），非常高興，讓他坐在金座上，合掌讚歎說：『善哉，偉大的釋迦弟子（釋子，Shakya's disciple）！勇猛地讀誦《法華經》，不久就能成佛，利益所有的眾生。』讚歎完畢，對凈藏說：『你的壽命本來在三年前就因前世的業力而終結了，但因為讀誦《法華經》的力量，壽命得以延長至今。既然業壽已經延長，就放你回去，必須讀完一部經。』聽了這些話后，凈藏如同從睡夢中醒來，流著淚悔恨。我讀了他的文章，親自見到了凈藏，聽他講述了事情的始末。
梁蒙遜王六
梁朝時，沮渠蒙遜（Juqu Mengxun，人名）國王因為過去的業力而身患重病，痛苦不堪，用各種藥物塗抹都無法治癒，祈求天神地祇（天地神靈），仍然沒有好轉。曇摩羅懺（Dharmaraksa，人名）法師，號稱伊波勒菩薩（Ipol Bodhisattva，稱號），從蔥嶺（Pamir Mountains）遊歷到河西（Hexi，地名）。國王聽說有沙門（Shramana，出家人）到來，就請他來診治疾病。曇摩羅懺回答說：『大王的病，天竺（India）的藥物都無法治癒，只有一種妙藥，名稱為『妙法普門』，可以通過轉讀來治癒。』國王聽從了他的建議，讓人為他讀經，疾病很快就痊癒了。因此，國王對《法華經》產生了極大的尊重，親自將《觀世音菩薩普門品》（Universal Gate of Guanshiyin Bodhisattva）單獨抄錄成一卷。從那時到現在，一直流傳下來。
隋豫州慧緣七
釋慧緣（Shi Huiyuan，人名）是豫州（Yuzhou，地名）人。從小出家，吃素，過著艱苦的生活，心中欣慕往生兜率天（Tushita Heaven，彌勒菩薩的凈土）。用自己所修的行業，發願迴向往生兜率天，立志要奉見彌勒菩薩（Maitreya Bodhisattva）。十二年中沒有絲毫懈怠。夢中有一個童子來告訴慧緣：『你修行欣慕兜率天，即使往生到那裡，也無法侍奉彌勒大士（Great Bodhisattva Maitreya）。為什麼呢？因為你沒有讀誦《法華經》。如果有人受持十善業（Ten Virtuous Deeds），即使往生到兜率天，如果沒有受持《妙法蓮華經》（Wonderful Dharma Lotus Flower Sutra），也只能在外院，不能侍奉補處菩薩（Successor Bodhisattva），沉溺於慾望之中。』
【English Translation】 English version: He could not recite the scriptures, sighed day and night, and resented the karma of his previous lives. He wanted to read the 'Lotus Sutra', so he began to eat vegetarian food and live a hard life, following his teacher to learn the scriptures. After several years, he only finished reading one chapter. He was diligent day and night, not eating grains, and his body became weak and faint. His spirit went to Yama's court (Yama's court, the underworld). Yama (Yama, the King of Hell) saw Jingzang (Jingzang, a personal name) and was very happy, asking him to sit on a golden seat, and praised him with his palms together, saying: 'Excellent, great disciple of Shakya (釋子, Shakya's disciple)! Bravely reciting the 'Lotus Sutra', you will soon become a Buddha and benefit all sentient beings.' After praising him, he said to Jingzang: 'Your life was originally exhausted three years ago due to the karma of your previous lives, but because of the power of reciting the 'Lotus Sutra', your life has been extended to this day. Now that your karmic life has been extended, you are released to return, and you must finish reading the entire sutra.' After hearing these words, Jingzang woke up as if from a dream, shedding tears of regret. I read his writings and personally met Jingzang, hearing him tell the whole story.
Liang Mengxun King Six
During the Liang Dynasty, King Juqu Mengxun (Juqu Mengxun, a personal name) suffered from a serious illness due to past karma, and suffered endlessly. Applying various medicines did not cure him, and praying to the gods of heaven and earth (天地神靈) still did not improve his condition. Dharma Master Dharmaraksa (Dharmaraksa, a personal name), known as Ipol Bodhisattva (Ipol Bodhisattva, a title), traveled from the Pamir Mountains (蔥嶺) to Hexi (Hexi, a place name). The king heard that a Shramana (Shramana, a monk) had arrived, so he invited him to treat his illness. Dharmaraksa replied: 'Your Majesty's illness cannot be cured by Indian (India) medicines. There is only one wonderful medicine, called 'Universal Gate of Wonderful Dharma', which can be cured by reciting it.' The king followed his advice and had someone recite the sutra for him, and his illness was quickly cured. Therefore, the king developed great respect for the 'Lotus Sutra' and personally transcribed the 'Universal Gate of Guanshiyin Bodhisattva' (Universal Gate of Guanshiyin Bodhisattva) into a separate volume. It has been passed down from that time to this day.
Sui Yuzhou Huiyuan Seven
Shi Huiyuan (Shi Huiyuan, a personal name) was a native of Yuzhou (Yuzhou, a place name). He became a monk at a young age, ate vegetarian food, lived a hard life, and longed to be reborn in Tushita Heaven (Tushita Heaven, the pure land of Maitreya Bodhisattva). Using the merits he cultivated, he vowed to dedicate them to rebirth in Tushita Heaven, determined to serve Maitreya Bodhisattva (Maitreya Bodhisattva). He did not slacken in the slightest for twelve years. In a dream, a boy came and told Huiyuan: 'You cultivate and long for Tushita Heaven, but even if you are reborn there, you will not be able to serve the Great Bodhisattva Maitreya (Great Bodhisattva Maitreya). Why? Because you have not recited the 'Lotus Sutra'. If someone upholds the Ten Virtuous Deeds (Ten Virtuous Deeds), even if they are reborn in Tushita Heaven, if they do not uphold the 'Wonderful Dharma Lotus Flower Sutra' (Wonderful Dharma Lotus Flower Sutra), they can only be in the outer court, unable to serve the Successor Bodhisattva (Successor Bodhisattva), and will be immersed in desires.'
因緣。還墮三途。說是語已。上升虛空。夢覺流淚。悔謝前心。更從師友受經。晝夜轉讀更三年。復夢前童子來謂緣。汝業既熟。壽命未盡。先欲奉見彌勒菩薩。從我脅下。即接上升入內院。彌勒菩薩。與大菩薩圍繞說法。見緣入說偈贊曰。善哉大釋子。轉讀一乘故。現身見我身。舍壽必生此。緣聞斯偈訖。歡喜流淚。見前後左右。百千眾會在座。復見空座無人甚多。即問天眾。何故有座無人。時有二菩薩。即是侍者。一名法音林。二名大妙相。即從座起謂慧緣曰。當知空座者釋迦如來末法中。讀誦法華妙教之人。當生之時所坐之座。是故彼座空無人。汝座在彼中。汝行業妙故。我迎接汝。先所見童子。豈異人乎。大妙相我是也。速還人間。令聞知此事。轉讀大乘。十二年後。舍壽至此處受教。復教從前童子來下。夢覺歡喜。對朋友而說此事。十二年後。無病而卒。紫雲聳空。人皆謂瑞矣。
梁九江東林寺僧融八
釋僧融梁初人。住九江東林寺。篤志泛博游化已住。轉讀法華。于廬山獨宿時。天雨雪。中夜始眠見有鬼兵。其類甚眾。中有鬼將。帶甲挾刃。形奇壯偉。有持胡牀者。乃對融前踞之。便勵色揚聲曰。君何謂鬼神乃無靈耶。速拽下地諸鬼將欲加手。融默稱觀世音聲未絕。即見所住床後有一天將。
【現代漢語翻譯】 現代漢語譯本： 因果業緣，還會墮入三惡道。說完這些話后，童子上升到空中。慧緣從夢中驚醒，流著眼淚，懺悔之前的想法。之後又跟隨師友學習佛經，日夜誦讀三年。再次夢見之前的童子前來告訴慧緣：『你的業緣已經成熟，壽命還沒有盡，我想先帶你去拜見彌勒菩薩（Maitreya Bodhisattva，未來佛）。』於是從童子的脅下，就被接引上升進入兜率內院。彌勒菩薩與眾多大菩薩圍繞著說法。見到慧緣后，彌勒菩薩說偈讚歎道：『善哉，偉大的釋迦弟子，因為誦讀一乘經典，現身得見我的身，捨棄壽命后必定往生到這裡。』慧緣聽完這偈頌后，歡喜流淚，看到前後左右有成百上千的眾會坐在座位上。又看到有很多空著的座位，沒有人坐。於是就問天眾：『為什麼有座位卻沒有人坐呢？』當時有兩位菩薩，是彌勒菩薩的侍者，一位名叫法音林（Dharma Sound Forest），一位名叫大妙相（Great Wonderful Appearance），就從座位上站起來對慧緣說：『你應該知道這些空著的座位，是釋迦如來（Sakyamuni Buddha，佛教創始人）末法時期，讀誦《法華經》（Lotus Sutra）這種微妙教法的人，當他們往生的時候所坐的座位。所以這些座位空著沒有人坐。你的座位就在那裡。因為你的行業殊勝，所以我來迎接你。先前你見到的童子，難道是別人嗎？我就是大妙相。快回到人間，讓人們知道這件事，轉讀大乘經典。十二年後，捨棄壽命后就會來到這裡接受教誨。』彌勒菩薩又讓之前的童子送慧緣下來。慧緣從夢中醒來，非常歡喜，對朋友們說了這件事。十二年後，慧緣無疾而終，天空中出現紫色的雲彩，人們都認為是祥瑞的徵兆。
梁朝九江東林寺的僧人釋僧融，是梁朝初期的人。住在九江東林寺。專心致志，廣泛學習，遊歷四方后就住在寺中，誦讀《法華經》。在廬山獨自住宿的時候，天下著雪。半夜開始睡覺，夢見有鬼兵，數量非常多。其中有一個鬼將，穿著鎧甲，拿著刀，形狀奇異雄壯。有一個拿著胡牀的人，就在釋僧融面前坐下。於是厲聲說道：『你認為鬼神沒有靈驗嗎？』想要把釋僧融拽到地上，眾鬼將想要動手。釋僧融默默地念誦觀世音菩薩（Avalokitesvara，觀音菩薩）的名號，聲音還沒有停止，就看到所住的床後有一個天將。
【English Translation】 English version: Due to karma and conditions, one will still fall into the three evil realms. After saying these words, the boy ascended into the sky. Huiyuan (慧緣) awoke from the dream, shedding tears, and repented of his previous thoughts. Afterwards, he followed his teachers and friends to study the scriptures, reciting them day and night for three years. He dreamed again that the previous boy came and told Huiyuan: 'Your karmic conditions are ripe, and your lifespan has not yet ended. I would like to take you to see Maitreya Bodhisattva (彌勒菩薩, the future Buddha) first.' Then, from the boy's side, he was led up into the inner court of Tushita Heaven. Maitreya Bodhisattva was surrounded by many great Bodhisattvas, expounding the Dharma. Upon seeing Huiyuan, Maitreya Bodhisattva praised him in verse, saying: 'Excellent, great disciple of Shakya (釋迦), because you recite the One Vehicle scripture, you appear in person to see my body, and upon abandoning your life, you will surely be reborn here.' After hearing this verse, Huiyuan rejoiced and shed tears, seeing hundreds and thousands of assemblies seated around him. He also saw many empty seats with no one sitting in them. So he asked the heavenly beings: 'Why are there seats but no one sitting in them?' At that time, two Bodhisattvas, who were attendants of Maitreya Bodhisattva, one named Dharma Sound Forest (法音林) and the other named Great Wonderful Appearance (大妙相), stood up from their seats and said to Huiyuan: 'You should know that these empty seats are for those who, in the Dharma-ending age of Sakyamuni Buddha (釋迦如來, the founder of Buddhism), recite the wonderful teachings of the Lotus Sutra (法華經). These are the seats they will occupy when they are reborn here. Therefore, these seats are empty and unoccupied. Your seat is among them. Because your actions are excellent, I have come to welcome you. Was the boy you saw earlier someone else? I am Great Wonderful Appearance. Quickly return to the human world and let people know about this, and recite the Mahayana scriptures. After twelve years, upon abandoning your life, you will come here to receive teachings.' Maitreya Bodhisattva then had the previous boy send Huiyuan down. Huiyuan awoke from the dream, very happy, and told his friends about this. Twelve years later, Huiyuan died without illness, and purple clouds rose in the sky, which people considered an auspicious sign.
Monk Sengrong (釋僧融) of Donglin Temple in Jiujiang of the Liang Dynasty was a native of the early Liang Dynasty. He lived in Donglin Temple in Jiujiang. He was devoted and learned widely, traveling to various places before settling down in the temple, reciting the Lotus Sutra. When he was staying alone on Mount Lu, it was snowing. He began to sleep in the middle of the night and dreamed of ghost soldiers, a very large number of them. Among them was a ghost general, wearing armor and holding a sword, with a strange and imposing appearance. One person holding a Hu bed (a type of folding stool) sat down in front of Sengrong. Then, in a stern voice, he said: 'Do you think ghosts and spirits are not efficacious?' He wanted to drag Sengrong to the ground, and the ghost generals wanted to attack him. Sengrong silently recited the name of Avalokitesvara (觀世音菩薩, the Bodhisattva of Compassion), and before the sound had stopped, he saw a heavenly general behind the bed where he was staying.
可長丈餘。著黃皮褲褶。手捉金剛杵擬之。鬼便驚散。甲冑之屬。碎為塵粉。融嘗于江陵專心轉讀。感普賢云。汝讀法華罪性漸滅。三生必定得見身。融后不知終處矣(出梁高僧傳)。
天竺阿蘭若比丘九
昔天竺國阿蘭若比丘。大讀摩訶衍。其國王常布發。令蹈上而過。有比丘語王言。此人摩呵羅。不多讀經。何以大供養如是。王言。我一日夜半。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手供養。我轉近便滅。我即問大德。以我來故。金色光明人滅。比丘言。此即遍吉菩薩。遍吉菩薩自言。若有讀誦法華經者。我當乘白象來教導之。我讀法華經故。遍吉自來。遍吉法華名普賢也(出智度論)。
天竺于闐國瞿摩帝寺沙彌十
于闐國有僧伽藍。名瞿摩帝。是大乘寺。三千僧居。揵捶而食。時有一驅使沙彌。年十六。亦有尼乾子。善占相。見此沙彌云。汝年十六。余命只一年。雖舍衣缽。不可延壽。沙彌悲愁。上座哀愍之。為後世善。教法華經。沙彌根鈍。不識文字。上座一部之中最。方便壽量二品授之。沙彌專心轉讀。尼乾子后見沙彌。生希有心。問汝修何功德。答吾才讀經一兩品。尼干嘆曰。大乘之力不可思議。轉十七歲壽。成七十年。乃出家投
【現代漢語翻譯】 現代漢語譯本：
可以長到一丈多。穿著黃色的皮褲。手裡拿著金剛杵比劃著。鬼怪便驚慌逃散。鎧甲之類的東西，都碎成塵土。融法師曾經在江陵專心致志地誦讀佛經。感應到普賢菩薩說：『你讀《法華經》，罪惡的本性逐漸消滅。三生之內必定能見到我的真身。』後來融法師就不知道最終的去處了（出自《梁高僧傳》）。 天竺阿蘭若比丘九 從前天竺國有一位阿蘭若比丘（指居住在寂靜處的比丘），經常誦讀《摩訶衍經》（即大乘經典）。他們的國王經常鋪開頭髮，讓比丘踩在上面走過去。有一位比丘對國王說：『這個人摩呵羅（可能是人名），不怎麼讀經，為什麼您要這樣大加供養呢？』國王說：『我有一天半夜，想去拜見這位比丘，就前往他居住的地方。看見這位比丘，在石窟中誦讀《法華經》。看見一個金色光明的人騎著白象，合掌供養。我一靠近，那景象就消失了。我便問這位大德：因為我來的緣故，金色光明的人就消失了。』比丘說：『這就是遍吉菩薩（Samantabhadra），遍吉菩薩自己說過：如果有人讀誦《法華經》，我應當乘坐白象來教導他。我讀《法華經》的緣故，遍吉菩薩親自來了。遍吉菩薩在《法華經》中的名字就是普賢菩薩。』（出自《智度論》）。 天竺于闐國瞿摩帝寺沙彌十 于闐國（古代西域國名）有一座寺廟，名叫瞿摩帝寺（Kumāralabdha Vihāra）。這是一座大乘寺廟，有三千僧人居住。通過敲擊揵捶（一種寺院用具）來通知用餐。當時有一個被驅使的沙彌（Śrāmaṇera，佛教出家男子），年齡十六歲。還有一個尼乾子（Nigaṇṭha，古印度外道），擅長占卜相面。他看見這個沙彌說：『你今年十六歲，剩餘的壽命只有一年了。即使捨棄衣缽，也無法延長壽命。』沙彌感到悲傷憂愁。上座（寺院中地位較高的僧人）憐憫他，爲了他後世的善報，教他《法華經》。沙彌根器遲鈍，不認識文字。上座就在整部經中，把《方便品》和《壽量品》這兩品傳授給他。沙彌專心致志地誦讀。尼乾子後來又看見這個沙彌，心中感到驚奇。問他修了什麼功德。沙彌回答說：『我只是讀了一兩品經。』尼乾子感嘆道：『大乘的力量真是不可思議，竟然把十七歲的壽命，變成了七十年。』於是出家投
【English Translation】 English version:
It can grow to more than ten feet long. Wearing yellow leather trousers. Holding a vajra (a ritual weapon symbolizing the properties of a diamond and a thunderbolt) in his hand, imitating its use. The ghosts would then scatter in fright. Armor and the like would be crushed into dust. Dharma Master Rong once concentrated on reciting scriptures in Jiangling. He sensed Samantabhadra (普賢菩薩) saying: 'As you read the Lotus Sutra (法華經), the nature of your sins gradually diminishes. Within three lifetimes, you will surely see my true form.' Afterwards, Dharma Master Rong's final whereabouts became unknown (from the Biographies of Eminent Monks of the Liang Dynasty). The Bhikshu of Aranya in India, Nine In ancient India, there was a Bhikshu (比丘, a Buddhist monk) of Aranya (阿蘭若, a secluded place for practice) who frequently recited the Mahayana Sutras (摩訶衍經, the Great Vehicle scriptures). Their king often spread out his hair, allowing the Bhikshu to step on it to pass. One Bhikshu said to the king: 'This person, Maharala (摩呵羅, possibly a name), does not read the scriptures much, why do you make such great offerings to him?' The king said: 'One midnight, I wanted to visit this Bhikshu, so I went to his dwelling place. I saw this Bhikshu reciting the Lotus Sutra in a cave. I saw a golden, radiant person riding a white elephant, joining their palms in reverence. As I approached, the scene disappeared. I then asked this virtuous one: Because of my arrival, the golden, radiant person disappeared.' The Bhikshu said: 'That is Samantabhadra Bodhisattva (遍吉菩薩). Samantabhadra Bodhisattva himself said: If anyone recites the Lotus Sutra, I shall ride a white elephant to teach them. Because I read the Lotus Sutra, Samantabhadra himself came. Samantabhadra's name in the Lotus Sutra is also known as Universal Virtue Bodhisattva (普賢菩薩).' (From the Mahaprajnaparamita Sastra (智度論)). The Shramanera of Kumāralabdha Vihāra in Khotan, India, Ten In Khotan (于闐國, an ancient kingdom in Central Asia), there was a monastery named Kumāralabdha Vihāra (瞿摩帝寺). It was a Mahayana monastery with three thousand monks residing there. They were notified of meals by striking a ghaṇṭā (揵捶, a type of temple instrument). At that time, there was a Shramanera (沙彌, a novice monk) who was sixteen years old. There was also a Nigaṇṭha (尼乾子, an ancient Indian ascetic) who was skilled in divination and physiognomy. Seeing this Shramanera, he said: 'You are sixteen years old, and you only have one year left to live. Even if you give up your robes and bowl, you cannot extend your life.' The Shramanera felt sad and worried. The senior monk (上座, a senior monk in the monastery) took pity on him and, for the sake of his future merit, taught him the Lotus Sutra. The Shramanera was dull-witted and did not recognize the characters. The senior monk then taught him the 'Expedient Means' (方便品) and 'Lifespan of the Tathagata' (壽量品) chapters from the entire sutra. The Shramanera concentrated on reciting them. Later, the Nigaṇṭha saw the Shramanera again and felt amazed. He asked him what merits he had cultivated. The Shramanera replied: 'I only recited one or two chapters of a sutra.' The Nigaṇṭha exclaimed: 'The power of the Mahayana is truly inconceivable, it has actually turned a lifespan of seventeen years into seventy years.' Thereupon, he renounced his home and joined
寺。讀摩訶衍經(出西國傳)。
天竺𤘽薩羅國摩訶衍提婆十一
𤘽薩羅國大愛道故精舍側。有沙門稱摩訶衍提婆。秦云大乘天。披讀法華等大乘典。時有大阿羅漢。三明六通清徹。是大乘天昔親友也。阿羅漢曰。我見舍衛城門外上。虛空中有一餓鬼。身極長大。其狀醜惡。忽有十二枚熱鐵丸。從口中入直下過去。既下過已還入口中。舉體火燃。苦痛宛轉。絕倒復起。起后還倒。即問。汝有何罪苦痛如斯。答吾前世曾為沙彌。給仕大乘天。時世極儉。麥餅為食。爾時為眾僧行食。偏重大乘天。留十二分擬后食。以是罪故。受餓鬼身。苦毒如斯。汝憶知不。答其事實。受苦何疑。大乘天問。以何方便救之。答依汝起業。汝轉讀摩訶衍經。即依羅漢教。讀般若法華般舟等各十遍。迴向救苦。后時問阿羅漢。前沙彌苦何。答入定觀知。依汝讀經力。命終生第二天(同傳)。
隋揚州嚴敬十二
嚴敬揚州人。家富無子息。偏歸正法。讀法華經為業。後生男子。三歲熱病眼闇。嚴教壽量品。少不能持。才誦題目。無奈何事。遇亂屋內掘穴。與衣食而舍走。亂靜賊去三年方還。屋舍破壞。樑柱散在。下有微音。即憶知肓兒。披穴肥膚圓滿。兩眼復明。悲喜問因緣。兒曰。吾持法華壽量品題。有一人乘白象
【現代漢語翻譯】 現代漢語譯本： 寺院。閱讀《摩訶衍經》（出自西國傳記）。
在舍衛國（Śrāvastī，古印度城市名）的祇薩羅國（Jeta-vana，祇陀園）大愛道精舍（Mahāprajāpatī Gautami，佛陀姨母所住的精舍）旁邊，有一位沙門（Śrāmaṇa，出家修道者）名叫摩訶衍提婆（Mahāyāna-deva，大乘天）。秦地稱他為大乘天。他經常閱讀《法華經》等大乘經典。當時有一位大阿羅漢（Arhat，斷盡煩惱的聖者），具有三明六通（Trividya，Ṣaṭabhijñā，三種智慧和六種神通），清凈通徹，是大乘天過去的朋友。阿羅漢說：『我看見舍衛城門外上方的虛空中有一個餓鬼（Preta，六道之一），身體極其長大，形狀醜惡。忽然有十二枚熱鐵丸，從它的口中進入，直接向下穿過。穿過之後又回到口中，全身燃燒著火焰，痛苦地宛轉，絕倒后又起來，起來后又倒下。』於是問他：『你有什麼罪過，遭受如此痛苦？』餓鬼回答說：『我前世曾經做沙彌，給大乘天做侍者。當時世道非常儉省，麥餅是主要的食物。那時我為眾僧分發食物，偏重大乘天，留下十二份準備給他以後吃。因為這個罪過，我受餓鬼身，痛苦如此。你還記得嗎？』大乘天回答說：『確有此事，受苦有什麼疑問。』大乘天問：『用什麼方法可以救他？』阿羅漢回答說：『根據你所造的業，你轉讀《摩訶衍經》。』於是大乘天依照阿羅漢的教導，讀誦《般若經》、《法華經》、《般舟三昧經》等各十遍，迴向給餓鬼以救拔他的痛苦。後來大乘天問阿羅漢：『之前的沙彌現在情況如何？』阿羅漢入定觀察后得知，依靠大乘天讀經的力量，那個沙彌已經命終，轉生到第二天（同傳）。
隋朝揚州的嚴敬十二
嚴敬是揚州人，家境富裕但沒有兒子。他一心歸向正法，以讀誦《法華經》為日常功課。後來他生了一個兒子，三歲時得了熱病，眼睛失明。嚴敬教他背誦《壽量品》（法華經中的一品），孩子年紀小，不能完全記住，只能背誦題目。無奈之下，遇到戰亂，就在屋內挖了一個洞，給他留下衣食后就捨棄他逃走了。戰亂平息后，賊人離去，三年後才回來。房屋破敗，樑柱散落。下面傳來微弱的聲音。嚴敬立刻想起失明的兒子，挖開洞穴，發現兒子肥胖圓滿，兩眼也恢復了光明。他悲喜交加地詢問原因。兒子說：『我一直唸誦《法華經·壽量品》的題目，有一個人乘著白象……』 English version: Temple. Reading the Mahāyāna Sutra (from the Western Regions Biography).
In Śrāvastī (an ancient Indian city) in the country of Jeta-vana (the Jeta Grove), next to the Mahāprajāpatī Gautami Vihāra (the monastery where Buddha's aunt Mahāprajāpatī Gautami resided), there was a Śrāmaṇa (a mendicant ascetic) named Mahāyāna-deva (Great Vehicle Heaven). In Qin, he was called Great Vehicle Heaven. He often read Mahāyāna scriptures such as the Lotus Sutra. At that time, there was a great Arhat (a perfected being who has extinguished all afflictions), possessing the Three Vidyās and Six Abhijñās (Trividya, Ṣaṭabhijñā, three kinds of knowledge and six kinds of supernormal powers), pure and thorough, who was a former friend of Mahāyāna-deva. The Arhat said, 'I saw outside the gate of Śrāvastī, in the sky above, a hungry ghost (Preta, one of the six realms) whose body was extremely large and whose form was hideous. Suddenly, twelve hot iron balls entered his mouth and passed straight down through him. After passing through, they returned to his mouth, and his whole body was burning with flames. He writhed in pain, collapsing and rising again, and after rising, he collapsed again.' So he asked him, 'What sins have you committed to suffer such pain?' The hungry ghost replied, 'In my previous life, I was a Śrāmaṇa, serving Mahāyāna-deva. At that time, the world was very frugal, and barley cakes were the main food. Then I was distributing food to the Sangha (community of monks), and I favored Mahāyāna-deva, leaving twelve portions for him to eat later. Because of this sin, I am suffering as a hungry ghost, in such pain. Do you remember?' Mahāyāna-deva replied, 'Indeed, that is the case; there is no doubt about the suffering.' Mahāyāna-deva asked, 'What method can be used to save him?' The Arhat replied, 'According to the karma you created, you should recite the Mahāyāna Sutra.' So Mahāyāna-deva, according to the Arhat's teaching, recited the Prajñāpāramitā Sutra, the Lotus Sutra, and the Pratyutpanna Samādhi Sutra ten times each, dedicating the merit to relieve the hungry ghost's suffering. Later, Mahāyāna-deva asked the Arhat, 'What is the situation of the previous Śrāmaṇa now?' The Arhat entered samādhi (meditative state) and knew that, relying on the power of Mahāyāna-deva's recitation, that Śrāmaṇa had died and been reborn in the second heaven (same biography).
Yan Jing of Yangzhou in the Sui Dynasty.
Yan Jing was a native of Yangzhou, whose family was wealthy but had no sons. He wholeheartedly turned to the Dharma (Buddhist teachings), making the recitation of the Lotus Sutra his daily practice. Later, he had a son who, at the age of three, contracted a fever and lost his sight. Yan Jing taught him to recite the 'Lifespan of the Tathāgata' chapter (a chapter in the Lotus Sutra), but the child was too young to remember it completely, only able to recite the title. Helpless, he encountered war and dug a hole in the house, leaving him with food and clothing before abandoning him and fleeing. After the war subsided and the bandits left, he returned three years later. The house was dilapidated, and the beams and pillars were scattered. A faint sound came from below. Yan Jing immediately remembered his blind son, dug open the hole, and found his son plump and healthy, with his eyes restored to sight. He asked the reason with mingled grief and joy. The son said, 'I have been reciting the title of the 'Lifespan of the Tathāgata' chapter of the Lotus Sutra, and there was a person riding a white elephant...'
【English Translation】 English version: Temple. Reading the Mahāyāna Sutra (from the Western Regions Biography).
In Śrāvastī (an ancient Indian city) in the country of Jeta-vana (the Jeta Grove), next to the Mahāprajāpatī Gautami Vihāra (the monastery where Buddha's aunt Mahāprajāpatī Gautami resided), there was a Śrāmaṇa (a mendicant ascetic) named Mahāyāna-deva (Great Vehicle Heaven). In Qin, he was called Great Vehicle Heaven. He often read Mahāyāna scriptures such as the Lotus Sutra. At that time, there was a great Arhat (a perfected being who has extinguished all afflictions), possessing the Three Vidyās and Six Abhijñās (Trividya, Ṣaṭabhijñā, three kinds of knowledge and six kinds of supernormal powers), pure and thorough, who was a former friend of Mahāyāna-deva. The Arhat said, 'I saw outside the gate of Śrāvastī, in the sky above, a hungry ghost (Preta, one of the six realms) whose body was extremely large and whose form was hideous. Suddenly, twelve hot iron balls entered his mouth and passed straight down through him. After passing through, they returned to his mouth, and his whole body was burning with flames. He writhed in pain, collapsing and rising again, and after rising, he collapsed again.' So he asked him, 'What sins have you committed to suffer such pain?' The hungry ghost replied, 'In my previous life, I was a Śrāmaṇa, serving Mahāyāna-deva. At that time, the world was very frugal, and barley cakes were the main food. Then I was distributing food to the Sangha (community of monks), and I favored Mahāyāna-deva, leaving twelve portions for him to eat later. Because of this sin, I am suffering as a hungry ghost, in such pain. Do you remember?' Mahāyāna-deva replied, 'Indeed, that is the case; there is no doubt about the suffering.' Mahāyāna-deva asked, 'What method can be used to save him?' The Arhat replied, 'According to the karma you created, you should recite the Mahāyāna Sutra.' So Mahāyāna-deva, according to the Arhat's teaching, recited the Prajñāpāramitā Sutra, the Lotus Sutra, and the Pratyutpanna Samādhi Sutra ten times each, dedicating the merit to relieve the hungry ghost's suffering. Later, Mahāyāna-deva asked the Arhat, 'What is the situation of the previous Śrāmaṇa now?' The Arhat entered samādhi (meditative state) and knew that, relying on the power of Mahāyāna-deva's recitation, that Śrāmaṇa had died and been reborn in the second heaven (same biography).
Yan Jing of Yangzhou in the Sui Dynasty.
Yan Jing was a native of Yangzhou, whose family was wealthy but had no sons. He wholeheartedly turned to the Dharma (Buddhist teachings), making the recitation of the Lotus Sutra his daily practice. Later, he had a son who, at the age of three, contracted a fever and lost his sight. Yan Jing taught him to recite the 'Lifespan of the Tathāgata' chapter (a chapter in the Lotus Sutra), but the child was too young to remember it completely, only able to recite the title. Helpless, he encountered war and dug a hole in the house, leaving him with food and clothing before abandoning him and fleeing. After the war subsided and the bandits left, he returned three years later. The house was dilapidated, and the beams and pillars were scattered. A faint sound came from below. Yan Jing immediately remembered his blind son, dug open the hole, and found his son plump and healthy, with his eyes restored to sight. He asked the reason with mingled grief and joy. The son said, 'I have been reciting the title of the 'Lifespan of the Tathāgata' chapter of the Lotus Sutra, and there was a person riding a white elephant...'
來放光。教句逗初讀一品得明。助畢一部。后更不見所去。嚴生希有念。令誦經甚通利。如多年受持。予親所聞也。
安居縣樣女十三
安居縣樣少女。發心讀法華提婆達多品。手涂香觸經。口含香方始讀。其母遇疾病。為讀即消滅。靜夜向燈讀經。異香忽至。精誠十二年。女根滅男根生。秘不語之。臨終之時。一莖蓮華首邊生。眾皆謂生凈土表示。
大原小女十四
大原有小女。父母遭苦而亡。漸發人情。戀慕父母。從尼真妙。受藥王品。晝夜轉讀。祈念父母。夢有一沙門云。汝讀法華一品。乘此善因。父母生凈土。乃出家勤行精進。受持一部見在矣。
潯陽尼妙空十五
尼妙空蔬食紙衣。專讀法華經。乃至不受余經一偈。常愿生極樂。兼解唸佛三昧。臨終之時。紫雲覆室。異香遍一縣。后弟子尼夢。吾一生持法華。生極樂上品中生。若兼解義。必上品上生耳。
隋并州高守節家女十六
高守節家代信奉。其家女系癭疾。教讀法華經。癭病自除后其女出家為尼。見一癩病者。教讀法華。不久病消。又見一啞者。讀經令聞。歡喜而去。后得可聞。又見瘧病者。聞誦經聲。即得除去。精誠感通如此。不知已後事耳。
書寫救苦第十之一秦姚興一 天竺僧二外國
【現代漢語翻譯】 現代漢語譯本 來放光。教她讀誦經文，剛開始讀《法華經》一品就能理解明白。幫助她讀完一部經。之後就再也見不到她去了。嚴生覺得非常稀有，讓她誦經，她誦得非常流利，好像已經受持多年一樣。這是我親耳聽到的。
安居縣樣女十三
安居縣樣少女，發心讀誦《法華經·提婆達多品》。用香涂手后觸控經書，口中含著香才開始讀誦。她的母親生病，為母親讀經，母親的病就消除了。在安靜的夜晚對著燈讀經，奇異的香味忽然到來。精誠讀誦十二年，女根消失，男根產生。她對此保密不告訴別人。臨終的時候，一莖蓮花在她頭邊生長出來。眾人都說是往生凈土的表示。
大原小女十四
大原有位小女孩，父母遭受苦難而去世。她漸漸產生了人情，戀慕父母。她跟隨尼姑真妙，受持《藥王品》。日夜不停地轉讀，祈念父母。夢中有一位沙門（shamen，和尚）說：『你讀誦《法華經》一品，憑藉這個善因，你的父母已經往生凈土。』於是她出家勤奮修行精進，受持整部經，現在還在世。
潯陽尼妙空十五
尼姑妙空吃素食，穿紙做的衣服，專心讀誦《法華經》，甚至不接受其他經文的一句偈語。她常常發願往生極樂世界，並且理解唸佛三昧（nianfo sanmei，通過唸佛達到的一種禪定狀態）。臨終的時候，紫色的雲彩覆蓋了她的房間，奇異的香味遍佈整個縣。後來她的弟子尼姑夢見她說：『我一生持誦《法華經》，往生極樂世界，是上品中生。如果能兼通經義，必定是上品上生啊。』
隋并州高守節家女十六
高守節家世代信奉佛法。他家的女兒患有癭（ying，頸部的腫瘤）病，教她讀誦《法華經》，癭病自己就消除了。後來這個女兒出家做了尼姑。她見到一位患有癩病的人，教他讀誦《法華經》，不久癩病就消失了。又見到一位啞巴，讀經給他聽，啞巴歡喜地離開了，後來就能聽見聲音了。又見到患瘧疾的人，聽到誦經的聲音，瘧疾就立刻消除了。精誠感通就是這樣。不知道她之後的事情了。
書寫救苦第十之一秦姚興一 天竺僧二外國
【English Translation】 English version Light emanated from her. She was taught to recite the scriptures, and she could understand after reading just one chapter of the Lotus Sutra. She was helped to finish the entire sutra. Afterwards, she was never seen again. Yan Sheng found it very rare and had her recite the scriptures, which she did very fluently, as if she had been practicing for many years. This is what I heard with my own ears.
Young Woman Yang of Anju County, Thirteen
A young woman Yang of Anju County, resolved to recite the Devadatta Chapter of the Lotus Sutra. She would apply incense to her hands before touching the scripture, and hold incense in her mouth before beginning to recite. When her mother fell ill, she recited the sutra for her, and the illness disappeared. In the quiet of the night, she recited the sutra by lamplight, and a strange fragrance suddenly arrived. After twelve years of sincere devotion, her female organs disappeared, and male organs grew. She kept this a secret. At the time of her death, a lotus flower grew from the side of her head. Everyone said it was a sign of rebirth in the Pure Land.
Young Girl of Dayuan, Fourteen
There was a young girl in Dayuan whose parents died in suffering. She gradually developed human feelings and longed for her parents. She followed the nun Zhenmiao and received the Bhaisajyaraja Chapter. She recited it day and night, praying for her parents. In a dream, a shamen (沙門, monk) said, 'By reciting one chapter of the Lotus Sutra, through this good cause, your parents have been reborn in the Pure Land.' Thereupon, she left home, diligently practiced with vigor, and upheld the entire sutra. She is still alive.
Nun Miaokong of Xunyang, Fifteen
The nun Miaokong ate vegetarian food and wore paper clothes. She devoted herself to reciting the Lotus Sutra, and would not even accept a single verse from other scriptures. She constantly vowed to be reborn in the Land of Ultimate Bliss, and also understood the nianfo samadhi (唸佛三昧, samadhi achieved through mindfulness of the Buddha). At the time of her death, purple clouds covered her room, and a strange fragrance filled the entire county. Later, her disciple, a nun, dreamed that she said, 'In my life, I upheld the Lotus Sutra and was reborn in the Land of Ultimate Bliss, in the middle grade of the upper level. If one also understands the meaning of the sutra, one will surely be reborn in the highest grade of the upper level.'
Daughter of Gao Shoujie of Bingzhou in the Sui Dynasty, Sixteen
The family of Gao Shoujie had believed in Buddhism for generations. His daughter had a goiter (ying, 癭, tumor on the neck). He taught her to recite the Lotus Sutra, and the goiter disappeared on its own. Later, this daughter left home and became a nun. She saw a leper and taught him to recite the Lotus Sutra. Before long, the leprosy disappeared. She also saw a mute person and recited the sutra for him to hear. The mute person left happily and was later able to hear. She also saw a person suffering from malaria, and upon hearing the sound of the sutra being recited, the malaria was immediately removed. Such was the power of sincere devotion. I do not know what happened to her afterwards.
Writing to Rescue from Suffering, Chapter Ten, Part One: Qin Yao Xing, One; Indian Monk, Two; Foreign Country
女三遂同學四釋道俊五濟沙彌六越州經七釋法豐八釋僧安九釋智琰十釋義徹十一唐寡妾十二箕司馬十三並司馬十四唐陳氏十五唐健安十六
秦姚興文皇帝一
姚興謚昭文都常安。晉安帝世。天竺法師鳩摩羅什。弘始三年冬到常安。姚興厚加禮。請入逍遙園。別館安置。敕令僧[(豐*力)/石]集諸沙門八百餘人咨受什旨。八年于大寺草堂之中。出法華經竟。命僧睿道融。講新法華。崇御佛法。秦主發願云。什公書經。筆端放光。光中見化佛及文殊。乃知此土感應。自筆造經。兼救亡親。即于翻經院傍。別造凈室。以七寶莊嚴室內。香水散灑。自香湯沐浴。八年三月八日。就書寫始立題。放五色光。才得兩卷。秦主夢。凈室頓如廣博嚴凈土。金色光明。充滿其中。光中見亡親。歡喜說偈曰。
善哉聖王 自本造經 乘此功德 生忉利天 供養之日 當生第四 奉事彌勒 聞法悟解
即覺在凈室一部造訖。九年正月十五日。于大寺中。供三千僧。什在高座云。囊穢莫舍里真金。敷揚大義。雨華動地四方雲集。九萬餘人。一時種佛乘因。萬乘之心。尊三密教。興既靈襟崇御佛法。照前潤后矣。
天竺波羅奈國僧二
昔波羅奈國南有連山。曠絕無人。幽谷瞑闇。毒蛇惡龍
【現代漢語翻譯】 現代漢語譯本 女三遂、同學四釋道俊、五濟沙彌、六越州經、七釋法豐、八釋僧安、九釋智琰、十釋義徹、十一唐寡妾、十二箕司馬、十三並司馬、十四唐陳氏、十五唐健安十六。
秦姚興文皇帝一
姚興，謚號昭文，都城在常安（今西安）。晉安帝在位時期，天竺（古印度）法師鳩摩羅什（Kumarajiva）于弘始三年冬天到達常安。姚興對他非常尊敬，請他入住逍遙園，安排在特別的館舍居住，並下令僧眾，聚集八百多位沙門（Sramana，佛教出家修行者），聽從鳩摩羅什的指導。弘始八年，在大寺的草堂中，翻譯完成《法華經》。姚興命令僧睿、道融講解新翻譯的《法華經》，推崇佛法。秦主姚興發願說，鳩摩羅什翻譯經書時，筆端放出光芒，光芒中顯現出化佛（Nirmanakaya Buddha，佛的化身）和文殊菩薩（Manjusri）。由此可知此地有感應。姚興親自抄寫經書，併爲已故的親人祈福。於是在翻譯經書的院子旁邊，另外建造了乾淨的房間，用七寶裝飾房間內部，用香水灑掃。姚興親自用香湯沐浴，在弘始八年三月初八，開始抄寫經書並立題，放出五色光芒。剛寫完兩卷，秦主姚興夢見，凈室頓時變得像廣博嚴凈的佛國凈土，金色的光明充滿其中。在光明中看見已故的親人，歡喜地說偈語：
『善哉聖王，親自抄寫經書，憑藉此功德，往生忉利天（Trayastrimsa Heaven，佛教欲界六天之一），供養之日，當往生第四天，奉事彌勒菩薩（Maitreya），聽聞佛法，領悟理解。』
醒來后，發覺一部經書已經抄寫完畢。弘始九年正月十五日，在大寺中供養三千僧人。鳩摩羅什在高座上說：『不要捨棄囊中的污穢而尋找真金。』宣揚佛法大義，天雨散花，大地震動，四方雲集，有九萬多人，一時種下佛乘的因緣。萬乘之君的心，尊崇身口意三密教法。姚興既有聰明的頭腦，又推崇佛法，真是照亮前人，澤被後世啊。
天竺（古印度）波羅奈國僧二
過去波羅奈國（Varanasi）的南面有連綿的山脈，曠遠荒涼，沒有人煙。幽深的山谷昏暗不明，有毒蛇惡龍。
【English Translation】 English version Nü San Sui, Tongxue Si Shi Daojun, Wu Ji Shami, Liu Yuezhou Jing, Qi Shi Fafeng, Ba Shi Seng'an, Jiu Shi Zhiyan, Shi Shi Yiche, Shiyi Tang Guaqie, Shier Ji Sima, Shisan Bing Sima, Shisi Tang Chenshi, Shiwu Tang Jian'an Shiliu.
Qin Yao Xing Wen Emperor One
Yao Xing, posthumously named Zhaowen, had his capital in Chang'an (present-day Xi'an). During the reign of Emperor An of the Jin Dynasty, the Indian (ancient India) monk Kumarajiva arrived in Chang'an in the winter of the third year of Hongshi. Yao Xing treated him with great respect, inviting him to reside in Xiaoyao Garden and arranging for him to live in a special residence. He ordered the monks to gather more than eight hundred Sramanas (Buddhist renunciates) to listen to Kumarajiva's instructions. In the eighth year of Hongshi, the Lotus Sutra was translated in the thatched hall of the Great Temple. Yao Xing ordered Sengrui and Daorong to explain the newly translated Lotus Sutra, and he revered the Buddha's teachings. The Qin ruler Yao Xing made a vow, saying that when Kumarajiva translated the scriptures, light emanated from the tip of his pen, and in the light appeared a Nirmanakaya Buddha (Buddha's manifestation body) and Manjusri (Bodhisattva of Wisdom). From this, it is known that this place has a response. Yao Xing personally transcribed the scriptures and prayed for the deceased relatives. Therefore, next to the courtyard where the scriptures were translated, a clean room was built, decorated with the seven treasures, and sprinkled with fragrant water. Yao Xing personally bathed in fragrant water, and on the eighth day of the third month of the eighth year of Hongshi, he began to transcribe the scriptures and establish the title, emitting five-colored light. Just after writing two volumes, the Qin ruler Yao Xing dreamed that the clean room suddenly became like a vast, pure Buddha land, filled with golden light. In the light, he saw his deceased relatives, who joyfully spoke a verse:
'Excellent, holy king, personally transcribing the scriptures, relying on this merit, to be reborn in Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), on the day of offering, one should be reborn in the fourth heaven, serving Maitreya (the future Buddha), hearing the Dharma, and comprehending it.'
Upon awakening, he realized that a complete scripture had been transcribed. On the fifteenth day of the first month of the ninth year of Hongshi, three thousand monks were offered alms in the Great Temple. Kumarajiva said from the high seat: 'Do not discard the filth in the bag to seek true gold.' Proclaiming the great meaning of the Dharma, flowers rained down, the earth shook, and people gathered from all directions, with more than ninety thousand people planting the seeds of the Buddha vehicle at once. The heart of the ruler of ten thousand chariots revered the three secrets of body, speech, and mind. Yao Xing had both a clever mind and revered the Buddha's teachings, truly illuminating the predecessors and benefiting future generations.
Indian (ancient India) Monk of Varanasi Two
In the past, south of Varanasi, there were continuous mountains, vast and desolate, with no inhabitants. The deep valleys were dark and obscure, with poisonous snakes and evil dragons.
充滿其中。迷失道路。入其深谷。十之一二無存者。時有俱睒彌國一遊學僧。志慕大乘。尋其梵夾。聞云俗曰波羅奈城中王宮在法華夾。即辦衣糧。涉險而獨征。及日西宿連山中。夜半忽有青光。漸見大龍也。動山照地。來張口向僧。僧生恐怖作是念。一生空過不遂本懷。大乘功用救毒龍苦。即問汝食我不。龍曰。我報吐毒氣。見者驚亡。更無害心。我是前身作沙門。恒懷忿毒。不行正道。此罪受丑身。八萬四千小蟲。啖食身肉。苦痛不可堪忍。汝施慈悲救此苦。僧曰。如何救。答造法華經。即奉上明月神珠。僧受珠。即出波羅奈奉獻王。王集巧書。造法華經二夾。皆以白㲲而寫。已與僧。僧還到山。山臭穢不可近。爾時無數天人。來至山中。天香滿中。臭氣止息。僧問天。天答吾是此山毒龍。我施明珠。師始造經。脫苦生天。今來供養本身。並欲報阿師恩。即與珠三枚還去。僧歸國起塔收經。天人恒來供養經塔(出西國傳)。
外國清信女三
昔外國有一清信女。發願即以白㲲寫法華經。一夏方訖。頂戴受持。至一國宿僧伽藍。誦藥王一品。而悲啼睡眠。至夜曉更見我身。即丈夫。寺眾怪曰。昨日女人來投。今朝在丈夫何。答前女今男。一身發願。受持經故爾。眾舉不信。又問。何處人誰兒女。答吾是
【現代漢語翻譯】 現代漢語譯本： 充滿其中。迷失道路。進入深谷。十分之一二的人都無法倖存。當時有俱睒彌國（Kushinagar，古印度地名）一位遊學僧人，立志仰慕大乘佛法，尋找大乘經典。聽說俗世所說的波羅奈城（Varanasi，古印度城市，即今貝拿勒斯）的王宮中藏有《法華經》經卷，便準備好衣物和糧食，冒險獨自前往。到達連山（具體地點不詳）時，太陽已經西下，便在此處過夜。半夜忽然出現青色的光芒，漸漸看見一條巨大的龍，震動山嶽，照亮大地，張開大口朝向僧人。僧人感到恐懼，心想：『一生空過，沒有實現本來的願望，希望大乘佛法的功用能夠救度這條毒龍的痛苦。』於是問道：『你要吃我嗎？』龍回答說：『我會吐出毒氣，見到的人都會驚恐死亡，我沒有其他害人的心思。我前世是個沙門（Shramana，出家修道者），常常懷有憤怒和毒害之心，不奉行正道，因此受此罪報，得到醜陋的身體，有八萬四千只小蟲啃食我的身肉，痛苦得無法忍受。你發慈悲心救救我的痛苦吧。』僧人問：『如何才能救你？』龍回答說：『抄寫法華經。』於是奉獻上一顆明月神珠。僧人接過明珠，立即前往波羅奈城獻給國王。國王召集精通書法的人，抄寫了兩部《法華經》，都用白色的細毛織物書寫。完成後交給僧人。僧人回到山中，發現山中臭氣熏天，無法靠近。這時無數天人來到山中，天香充滿其中，臭氣才停止。僧人問天人。天人回答說：『我是這座山的毒龍，我獻出明珠，法師開始抄寫經書，我因此脫離苦難，升到天上，現在來供養我的本身，並且想要報答阿師（Acharya，導師）的恩情。』於是給了僧人三顆明珠，然後離去。僧人回國后建造佛塔，收藏經書，天人經常前來供養經塔（出自《西國傳》）。
外國清信女三
過去外國有一位清信女（Upasika，佛教女居士），發願用白色的細毛織物抄寫法華經，用了一個夏天才完成。她頂戴受持經書，來到一個國家的僧伽藍（Sangharama，僧院）住宿，誦讀《藥王品》，悲傷地哭泣著入睡。到了天亮，她發現自己變成了男子。寺廟裡的僧眾感到奇怪，說：『昨天有個女人來投宿，今天怎麼變成男人了？』她回答說：『我就是之前的女人，因為一心發願，受持經書的緣故。』眾人不相信，又問：『你是哪裡人？是誰的兒女？』她回答說：『我是……』 English version: Filled within. Lost the way. Entered its deep valleys. Not even one or two out of ten survived. At that time, there was a traveling monk from Kushinagar (an ancient Indian city), who aspired to the Mahayana (Great Vehicle) teachings and sought its scriptures. He heard that the royal palace in the city of Varanasi (an ancient Indian city, now known as Benares) held the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) scrolls. So he prepared clothing and provisions, and ventured alone through dangerous paths. When he reached the Lianshan Mountains (specific location unknown), the sun had already set, so he stayed there for the night. In the middle of the night, a blue light suddenly appeared, and gradually he saw a huge dragon, shaking the mountains and illuminating the earth, opening its mouth towards the monk. The monk felt fear and thought: 'My life has passed in vain, without fulfilling my original aspiration. I hope the power of the Mahayana teachings can save this poisonous dragon from suffering.' So he asked: 'Do you want to eat me?' The dragon replied: 'I will spew poisonous gas, and those who see it will be terrified and die. I have no other intention to harm. In my previous life, I was a Shramana (ascetic), often harboring anger and malice, not practicing the right path. Therefore, I suffer this retribution, obtaining an ugly body, with eighty-four thousand small insects eating my flesh, the pain is unbearable. Please have compassion and save me from this suffering.' The monk asked: 'How can I save you?' The dragon replied: 'Transcribe the Lotus Sutra.' Then it offered a bright moon divine pearl. The monk took the pearl and immediately went to the city of Varanasi to present it to the king. The king summoned skilled scribes and transcribed two copies of the Lotus Sutra, both written on white fine wool fabric. After completion, they were given to the monk. The monk returned to the mountains and found the mountains filled with a foul odor, making it impossible to approach. At this time, countless devas (deities) came to the mountains, filling them with heavenly fragrance, and the foul odor ceased. The monk asked the devas. The devas replied: 'I am the poisonous dragon of this mountain. I offered the pearl, and the master began to transcribe the scriptures, so I was freed from suffering and ascended to heaven. Now I come to make offerings to my original form, and also want to repay the Acharya's (teacher) kindness.' Then they gave the monk three pearls and departed. After the monk returned to his country, he built a pagoda and stored the scriptures, and the devas often came to make offerings to the scripture pagoda (from the 'Records of the Western Regions').
Foreign Pious Woman Three
In the past, there was a pious woman (Upasika) in a foreign country who vowed to transcribe the Lotus Sutra on white fine wool fabric, which took her a summer to complete. She respectfully carried the scriptures on her head and came to a Sangharama (monastery) in a country to stay, reciting the 'Chapter on the Medicine King', weeping sadly as she fell asleep. At dawn, she found herself transformed into a man. The monks in the temple were surprised and said: 'Yesterday a woman came to stay, how is it that she is a man this morning?' She replied: 'I am the woman from before, because of my sincere vow and upholding the scriptures.' The crowd did not believe it and asked: 'Where are you from? Whose child are you?' She replied: 'I am...'
【English Translation】 Filled within. Lost the way. Entered its deep valleys. Not even one or two out of ten survived. At that time, there was a traveling monk from Kushinagar (an ancient Indian city), who aspired to the Mahayana (Great Vehicle) teachings and sought its scriptures. He heard that the royal palace in the city of Varanasi (an ancient Indian city, now known as Benares) held the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) scrolls. So he prepared clothing and provisions, and ventured alone through dangerous paths. When he reached the Lianshan Mountains (specific location unknown), the sun had already set, so he stayed there for the night. In the middle of the night, a blue light suddenly appeared, and gradually he saw a huge dragon, shaking the mountains and illuminating the earth, opening its mouth towards the monk. The monk felt fear and thought: 'My life has passed in vain, without fulfilling my original aspiration. I hope the power of the Mahayana teachings can save this poisonous dragon from suffering.' So he asked: 'Do you want to eat me?' The dragon replied: 'I will spew poisonous gas, and those who see it will be terrified and die. I have no other intention to harm. In my previous life, I was a Shramana (ascetic), often harboring anger and malice, not practicing the right path. Therefore, I suffer this retribution, obtaining an ugly body, with eighty-four thousand small insects eating my flesh, the pain is unbearable. Please have compassion and save me from this suffering.' The monk asked: 'How can I save you?' The dragon replied: 'Transcribe the Lotus Sutra.' Then it offered a bright moon divine pearl. The monk took the pearl and immediately went to the city of Varanasi to present it to the king. The king summoned skilled scribes and transcribed two copies of the Lotus Sutra, both written on white fine wool fabric. After completion, they were given to the monk. The monk returned to the mountains and found the mountains filled with a foul odor, making it impossible to approach. At this time, countless devas (deities) came to the mountains, filling them with heavenly fragrance, and the foul odor ceased. The monk asked the devas. The devas replied: 'I am the poisonous dragon of this mountain. I offered the pearl, and the master began to transcribe the scriptures, so I was freed from suffering and ascended to heaven. Now I come to make offerings to my original form, and also want to repay the Acharya's (teacher) kindness.' Then they gave the monk three pearls and departed. After the monk returned to his country, he built a pagoda and stored the scriptures, and the devas often came to make offerings to the scripture pagoda (from the 'Records of the Western Regions'). Foreign Pious Woman Three In the past, there was a pious woman (Upasika) in a foreign country who vowed to transcribe the Lotus Sutra on white fine wool fabric, which took her a summer to complete. She respectfully carried the scriptures on her head and came to a Sangharama (monastery) in a country to stay, reciting the 'Chapter on the Medicine King', weeping sadly as she fell asleep. At dawn, she found herself transformed into a man. The monks in the temple were surprised and said: 'Yesterday a woman came to stay, how is it that she is a man this morning?' She replied: 'I am the woman from before, because of my sincere vow and upholding the scriptures.' The crowd did not believe it and asked: 'Where are you from? Whose child are you?' She replied: 'I am...'
外國善生婆羅門長女。本國造此經。以墨翰收室東角柱內。又苔內入金笧及珠一裹。若不信者。往詣其室。知虛實。即遣使奉問。實如所言。父母相見生希有念。舍室為寺。丈夫寺是也。
竺曇遂同學僧四
竺曇遂不知何許人。少游放蕩。不修戒行。而矜傲自恃。長於奸冗。或一言致犯。便積年懷恚。同寺少長。莫不致其嗔憾也。當一夕夢。婦人來語。君應作青溪廟神。后遇疾。將終謂同學曰。我平生多忤。少於質直。更以福德淺薄。當受鬼神之身為青溪廟主。諸君有緣可垂訪也。及死果聞廟所有新神。諸道人往至廟中。與相酬對。音響言笑猶若平生。乃請僧轉法華經。有慧覲沙門。舊恒讀誦。因為作數契。每訖吟沈。亦輒唱菩薩。而悲不自勝。皆為之流涕。因言今受惡身。非當丑穢。艱辛劇苦。何可復言。弟子舊房戶限下。有錢五千。可為追福。庶離斯苦。於是而別。僧眾同學。為造法華經三部。設齋懺悔。廟遂寂無神蹟。知依書經力。離苦生凈處矣。
齊青州道㑺五
釋道㑺。俗姓王。不修戒行。廣營田業。積布絹綾綺。動盈萬計。而貪惜鄙吝。不拔一毛。后忽得重病。隱處合便利不通。命將欲絕。此寺有一法師。來為說法。心少開悟。遂舍所有三分之一。一遍施諸寺。施才訖其病立即
【現代漢語翻譯】 現代漢語譯本 外國善生婆羅門的長女，在本國建造了這部經書，用墨水書寫后收藏在房間東角的柱子內。同時，還將苔蘚包裹的金筧和一包珍珠一同放入。如果不相信的人，可以前往她的房間檢視，便知真假。之後，（人們）派遣使者前去詢問，果然如她所說。她的父母相見后，心中生起稀有之念，於是將房屋舍棄改為寺廟，這就是丈夫寺的由來。 竺曇遂和他的同學僧侶（共）四人 竺曇遂不知是哪裡人，年輕時遊蕩放縱，不修持戒律，卻驕傲自負，擅長奸詐。有時因為一句話就觸犯了他，便會懷恨多年。同寺廟的僧侶，無論年長年少，沒有不受到他的怨恨的。有一天晚上，他夢見一個婦人來告訴他，『你應該會成為青溪廟的神。』後來他得了重病，臨終時對同學說：『我平生多有冒犯，很少正直的時候，再加上福德淺薄，應當會受到鬼神之身，成為青溪廟的主神。各位如果還有緣分，可以來探望我。』他死後，果然聽說廟裡有新神出現。眾位道人前往廟中，與他酬對，聲音和言笑都像生前一樣。於是請僧侶誦讀《法華經》。有一位慧覲沙門，平時經常讀誦此經，因此為他做了幾次法事，每次結束后都吟唱沉思，並且總是唱誦菩薩的名號，悲傷得不能自已，大家都為他流淚。竺曇遂說：『如今我受惡身，實在醜陋污穢，艱辛痛苦，又怎麼能說得完呢？我在以前的房間門檻下，有五千錢，可以用來為我追福，或許可以讓我脫離這痛苦。』說完就告別了。僧眾和同學為他造了三部《法華經》，設齋懺悔，廟裡從此寂靜，沒有了神蹟。可知是依靠書寫經書的力量，讓他脫離了痛苦，往生到了清凈之處。 齊國青州的道㑺（共）五人 釋道㑺（釋：僧侶的尊稱，道㑺：人名），俗姓王，不修持戒律，廣泛經營田地產業，積攢的布匹、絹綾、綺緞，動輒以萬計。但他貪婪吝嗇，一毛不拔。後來忽然得了重病，大小便不通，命將垂危。此時寺里有一位法師，來為他說法，他的心稍微開悟，於是捨棄了所有財產的三分之一，普遍佈施給各個寺廟。佈施才剛結束，他的病立刻就好了。
【English Translation】 English version The eldest daughter of a foreign Sudatta (Sudatta: a name, meaning 'giver of good') Brahmin, built this scripture in her country. After writing it in ink, she stored it inside the eastern corner pillar of her room. At the same time, she also placed a gold hairpin wrapped in moss and a bag of pearls inside. If anyone doesn't believe it, they can go to her room to check and they will know the truth. Afterwards, (people) sent messengers to inquire, and it was indeed as she had said. Her parents, upon seeing each other, had a rare thought arise in their minds, and so they abandoned the house and converted it into a temple, which is the origin of the Husband Temple. Zhu Tan Sui (Zhu Tan Sui: a name) and his fellow monks (a total of) four people Zhu Tan Sui didn't know where he was from. In his youth, he wandered and indulged, not cultivating precepts, but he was arrogant and conceited, skilled in cunning. Sometimes, just one word would offend him, and he would hold a grudge for many years. The monks in the same temple, whether old or young, were all subject to his resentment. One night, he dreamed that a woman came and told him, 'You should become the god of the Qingxi Temple.' Later, he fell seriously ill, and on his deathbed, he said to his fellow monks, 'In my life, I have been offensive and rarely honest, and in addition, my blessings are shallow, so I should receive the body of a ghost and god, becoming the chief god of the Qingxi Temple. If you all still have a karmic connection, you can come and visit me.' After his death, it was indeed heard that a new god had appeared in the temple. The monks went to the temple and conversed with him, and his voice and laughter were just like when he was alive. So they invited monks to recite the 'Lotus Sutra'. There was a monk named Hui Jin (Hui Jin: a name), who usually recited this sutra, so he performed several rituals for him. Each time after the ritual, he would chant and meditate, and he would always chant the name of the Bodhisattva, and he was so sad that he couldn't control himself, and everyone shed tears for him. Zhu Tan Sui said, 'Now I receive an evil body, which is truly ugly and filthy, and the hardships and sufferings, how can I ever finish speaking of them? Under the threshold of my old room, there are five thousand coins, which can be used to pursue blessings for me, perhaps allowing me to escape this suffering.' After saying this, he bid farewell. The monks and fellow students made three copies of the 'Lotus Sutra' for him, and held a vegetarian feast to repent. The temple became silent from then on, and there were no more divine traces. It can be known that it was by relying on the power of writing the scriptures that he escaped from suffering and was reborn in a pure land. Dao Chi (Dao Chi: a name) of Qingzhou in Qi (a total of) five people The monk Dao Chi (Shi: a respectful title for monks, Dao Chi: a name), whose secular surname was Wang, did not cultivate precepts, but extensively managed fields and properties, accumulating cloth, silk, damask, and brocade, often in the tens of thousands. But he was greedy and stingy, unwilling to part with even a hair. Later, he suddenly fell seriously ill, and his bowels were blocked, and his life was about to end. At this time, a Dharma master from the temple came to preach the Dharma to him, and his mind was slightly enlightened, so he gave away one-third of all his property, universally donating it to various temples. As soon as the donation was completed, his illness immediately healed.
輕愈。病尋差已。數日間撿挍閣上。見空無物。追憶財帛。遂爾發狂。專唱賊云。諸寺眾僧。來劫我物。同侶開諫。初無醒寤。法師乃遍告諸寺。令還財物。㑺見已叫聲方止。一兩日間。舊病還發。困苦更劇。復請法師。重求改悔。法師呵責勸喻。令舍慳貪。還施前物。病又再愈。既差之後。追吝錢財布絹綾綺。常懷恚恨。數日空卒。卒時目大如盞。遍身紅赤似鬼。法師哀愍之曰。愚哉固慳惜財。墮餓鬼中。雖經百千劫。不可免脫。財物還害三世。此言在實。即取所有。為寫法華經數十部。亦施諸寺咒愿訖。法師夢。㑺納衣而無穢氣。告曰。吾愚吝財。墮鬼道中受苦。從今增勝阿師舍我財物。造法華經。離苦得樂也。
唐濟州靈光寺沙彌六
濟州靈光寺。有一老僧失名。凈修戒行。常持瓦缽。數十餘年。未嘗遣人執捉。后因遽務。令沙彌洗之。沙彌手誤墜破此缽。老僧聞之。驚呼失聲。恨惜之甚。遂偃臥而死。弟子送葬於野。經數日。沙彌共諸僧。復往墳所。視有大蛇。復墳內出來。纏繞沙彌。從足至頂。屈頭向下。將欲吞之。僧徒驚歎。咒愿曰。緣一缽之故。慳毒嗔恚。死作蛇身。不悔往愆。又欲吞殺弟子。其大罪業何故如斯。廣說善惡。為之懺悔。發願良久蛇乃解身而去。沙彌迷悶癡駭旬日漸醒。為
【現代漢語翻譯】 現代漢語譯本： 輕愈（人名）。他的病稍微好轉后，幾天內在閣樓上檢查，發現空無一物。回憶起之前的財物，於是開始發狂，不停地喊叫有賊。說各個寺廟的僧人，來搶劫他的東西。同伴勸解他，但他始終不清醒。法師於是告知各個寺廟，讓他們歸還財物。輕愈見到后，叫喊聲才停止。過了一兩天，舊病復發，痛苦更加嚴重。再次請求法師，重新懺悔。法師責備勸導他，讓他捨棄慳吝貪婪，歸還之前的財物。他的病又一次痊癒。病好之後，又追悔吝惜錢財布匹綾羅綢緞，常常懷恨在心。幾天後突然死亡。死的時候眼睛像燈盞一樣大，全身通紅像鬼一樣。法師憐憫他說：『愚蠢啊，如此固執地吝惜錢財，墮入餓鬼道中。即使經過百千劫，也無法免除。財物反而會危害三世。』這話確實如此。於是用法師的所有財物，抄寫法華經數十部，也施捨給各個寺廟，唸咒祈福完畢。法師夢見，輕愈穿著破舊的僧衣，但沒有污穢之氣，告訴法師說：『我因為愚蠢吝嗇錢財，墮入鬼道中受苦。從今以後，多虧阿師（梵語，意為導師）捨棄我的財物，建造法華經，我才能離苦得樂。』
唐濟州靈光寺沙彌六
濟州靈光寺，有一位老僧，不知姓名，清凈修行，持守戒律，常拿著瓦缽，幾十年了，從未讓人代為拿著。後來因為有急事，讓沙彌（梵語，意為出家男子）清洗瓦缽。沙彌不小心失手打破了瓦缽。老僧聽到后，驚叫失聲，非常痛恨惋惜，於是倒地而死。弟子們將他埋葬在野外。過了幾天，沙彌和眾僧一起，再次前往墳墓，看見一條大蛇，從墳墓里出來，纏繞著沙彌，從腳到頭頂，頭向下彎曲，想要吞噬他。僧人們驚歎，唸咒祈願說：『因為一個瓦缽的緣故，慳吝惡毒嗔恨，死後變成蛇身。不悔改過去的罪過，又想要吞殺弟子，這樣的大罪業為何如此嚴重？』廣泛地講述善惡，為他懺悔。發願了很久，蛇才解開身體離去。沙彌昏迷癡呆，過了十幾天才漸漸清醒過來。
【English Translation】 English version: Qing Yu (name of a person). After his illness slightly improved, he checked the attic for a few days and found nothing. Recalling his previous wealth, he began to go mad, constantly shouting that there were thieves. He said that the monks of various temples were robbing him of his belongings. His companions tried to persuade him, but he remained unconscious. The Dharma master then informed the various temples to return the property. Only after Qing Yu saw this did the shouting stop. After a day or two, the old illness relapsed, and the pain became even more severe. He again asked the Dharma master to repent again. The Dharma master rebuked and advised him to abandon his stinginess and greed and return the previous property. His illness healed once again. After recovering, he regretted being stingy with money, cloth, silk, and satin, and often held resentment in his heart. He died suddenly a few days later. At the time of his death, his eyes were as big as lamps, and his whole body was red like a ghost. The Dharma master pitied him and said, 'Foolish! So stubbornly stingy with money, falling into the realm of hungry ghosts. Even after hundreds of thousands of kalpas (Sanskrit, meaning eons), you cannot escape. Wealth will instead harm three lifetimes.' These words are indeed true. Therefore, the Dharma master used all his wealth to transcribe dozens of copies of the Lotus Sutra, and also gave them to various temples, finishing the chanting and praying. The Dharma master dreamed that Qing Yu was wearing tattered monastic robes, but without any foul odor, and told the Dharma master, 'Because I was foolishly stingy with money, I fell into the realm of ghosts and suffered. From now on, thanks to Acharya (Sanskrit, meaning teacher) giving up my wealth and building the Lotus Sutra, I can leave suffering and find happiness.'
Shami (Sanskrit, meaning novice monk) Liu of Lingguang Temple in Jizhou during the Tang Dynasty
In Lingguang Temple in Jizhou, there was an old monk whose name is unknown, who practiced pure conduct and observed the precepts. He always held a clay bowl, and for decades, he had never let anyone hold it for him. Later, because of urgent matters, he asked a Shami (Sanskrit, meaning novice monk) to wash the clay bowl. The Shami accidentally dropped and broke the clay bowl. When the old monk heard this, he cried out in shock and was very resentful and regretful, so he fell to the ground and died. The disciples buried him in the wilderness. After a few days, the Shami and the monks went to the tomb again and saw a large snake coming out of the tomb, wrapping around the Shami from foot to head, with its head bent down, wanting to devour him. The monks exclaimed and chanted prayers, saying, 'Because of a clay bowl, stinginess, malice, and hatred caused you to become a snake after death. You do not repent of your past sins, and you want to devour your disciple. Why is such a great sin so serious?' They extensively spoke of good and evil and repented for him. After a long time of making vows, the snake unwound its body and left. The Shami was dazed and foolish, and gradually woke up after ten days.
造法華經一部。就墳而供養。后見墳蛇既死。知改報而已(已上三緣又出自鏡錄)。
越州結緣經七
梁天監十七年。依武帝綸言。每州縣各造法華經。時越州同營寫經。將就觀音道場。欲供養之。彼州有一老母。名曰神母。邪見隆盛。不信佛法。聞普告結緣綸旨。內心憂惱。將欲隱神廟下。使者告門戶。神母閉戶廟隱。臥木籠中。州縣各書寫供養。即一月餘也。神母自謂。供養已過。出廟還家。路中遇使者道場來下。驚怖馳走。不覺躄地悶絕。經半日還活還家。流淚謂鄰人曰。吾路中悶絕。見四人官屬。赤服乘白馬。驅妾呵曰。汝邪見不信因果。謗佛經無驗。不見不聞。大王遣我等召汝。即命步使及傳驅。向東北方五十餘里。至大城。城中有廳王。手執白拂。而坐見吾。瞋恚曰。愚女甚惡。時驗知在生事。迫悔法華不寫。王忽含笑。汝改邪起正信。命猶未盡。須還人間修善止惡。誡已出城歸本路。即活起也。聞者悲喜。神母舍所有。書寫二部。就觀音堵室而講說。出家為尼。名曰妙功矣。
宋釋法豐八
釋法豐。姓竺氏。燉煌人。往適龜茲。修理一寺。觸事周辦。時因號為法豐寺。既久專寺任。稍恃其功力。出內取與。頗乖斟酌。輒減省僧食。令不周足。久之遂亡生餓鬼中。常在寺院。至
【現代漢語翻譯】 現代漢語譯本： 有人造了一部《法華經》（Saddharma Puṇḍarīka Sūtra），在墳墓旁供養。後來看到墳墓里的蛇已經死了，知道這是改變報應了（以上三種因緣又出自《鏡錄》）。 越州結緣經第七 梁朝天監十七年，依照梁武帝的詔令，每個州縣都要抄寫法華經。當時越州一同營辦抄經之事，準備送到觀音道場供養。越州有一位老婦人，名叫神母，邪見很深，不相信佛法。聽到普遍宣告結緣的詔令，內心憂愁煩惱，想要躲藏到神廟下面。使者來到門口宣告，神母就關閉門戶躲藏在神廟裡，臥在木籠中。州縣各自書寫供養，大約過了一個多月。神母自認為供養已經結束，就從廟裡出來回家。在路上遇到使者從道場下來，驚慌害怕地跑開，不小心跌倒在地昏迷不醒。過了半天才甦醒過來回到家中，流著眼淚對鄰居說：『我在路上昏迷不醒，看見四個官吏模樣的人，穿著紅色的衣服騎著白馬，驅趕著我說：你邪見不信因果，誹謗佛經沒有應驗，不見不聞。大王派遣我們來召你。』就命令步卒和驛傳驅趕我，向東北方向走了五十多里，到達一座大城。城中有一個廳堂，大王手執白拂，坐在上面接見我，憤怒地說：『愚蠢的女子，非常惡劣。現在要驗證你在世時所做的事情，逼迫你懺悔沒有抄寫法華經。』大王忽然含笑說：『你改邪歸正，生起正信，壽命還沒有盡，必須回到人間修善止惡。』告誡完畢就把我送出城，回到原來的路。我就醒過來了。』聽到的人都感到悲傷和喜悅。神母捨棄了所有財產，書寫了兩部《法華經》，就在觀音堵室講解，後來出家做了尼姑，法號妙功。 宋朝釋法豐第八 釋法豐，姓竺，是敦煌人。曾經到龜茲，修理一座寺廟，所有事情都安排得很周到。當時因此被稱為法豐寺。時間長了，他專管寺廟事務，漸漸依仗自己的功勞和能力，出入拿取東西，很不謹慎。經常減少僧人的食物，使他們不夠吃。時間長了，就死後墮入餓鬼道中，經常在寺院裡。
【English Translation】 English version: Someone made a copy of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) and offered it by a grave. Later, they saw that the snake in the grave had died, and knew that this was a change in retribution (the above three causes and conditions also come from the 'Mirror Record'). Yuezhou's Sutra of Establishing Affinity, Chapter Seven In the seventeenth year of the Tianjian era of the Liang Dynasty, according to Emperor Wu's edict, each prefecture and county had to make a copy of the Lotus Sutra. At that time, Yuezhou jointly organized the copying of the sutra, preparing to send it to the Guanyin (Avalokiteśvara) monastery for offering. There was an old woman in Yuezhou named Shenmu, who had deep wrong views and did not believe in Buddhism. Hearing the edict widely announcing the establishment of affinity, she was worried and troubled, wanting to hide under the shrine in the temple. The messenger came to the door to announce, and Shenmu closed the door and hid in the temple, lying in a wooden cage. The prefectures and counties each wrote and offered their copies, which took more than a month. Shenmu thought that the offering was over, so she came out of the temple to go home. On the road, she met the messenger coming down from the monastery, and ran away in panic and fear, accidentally falling to the ground unconscious. After half a day, she woke up and returned home, weeping and saying to her neighbors, 'I fainted on the road and saw four officials, dressed in red and riding white horses, driving me and scolding me, saying: You have wrong views and do not believe in cause and effect, slandering the Buddhist scriptures as having no effect, neither seeing nor hearing. The Great King sent us to summon you.' Then they ordered foot soldiers and messengers to drive me, and after traveling more than fifty miles northeast, we arrived at a large city. In the city, there was a hall, and the King was sitting there holding a white whisk, and when he saw me, he said angrily, 'Foolish woman, you are very evil. Now we will verify what you did in your lifetime, forcing you to repent for not copying the Lotus Sutra.' The King suddenly smiled and said, 'You have turned from evil to righteousness, and have given rise to right faith, your life is not yet over, you must return to the human world to cultivate goodness and stop evil.' After admonishing me, he sent me out of the city and back to the original road. Then I woke up.' Those who heard this felt both sorrow and joy. Shenmu gave up all her possessions and wrote two copies of the Lotus Sutra, and lectured on them in the Guanyin shrine, and later became a nun, with the Dharma name Miaogong. Song Dynasty, Monk Fafeng, Chapter Eight Monk Fafeng, whose surname was Zhu, was from Dunhuang. He once went to Kuche and repaired a temple, arranging everything very well. At that time, it was therefore called Fafeng Temple. Over time, he took charge of the temple affairs, gradually relying on his merits and abilities, taking things in and out, and being very careless. He often reduced the monks' food, making it insufficient for them. Over time, he died and fell into the realm of hungry ghosts, often staying in the temple.
初夜后。作餓馳鳴巡房聲叫。弟子寶慧聞而嘆曰。是我師聲。因問那爾。豐曰。由減僧食料。受餓鬼苦。苦劇難堪。愿見濟度。弟子書寫法華經。廣為齋懺。得生清勝(云云自鏡錄云。出徴驗傳)。
唐法海寺釋僧安九
釋僧安。不知何處。住法海寺。自手寫法華般若等諸部大乘。夢普賢乘白象王。現其人前云。汝經說佛智慧故等二句脫落。覺見新經。如夢告矣。
唐定水寺釋智琰十
釋智琰。師事智凱。頗有潔操。巧書無比。自欲寫法華。貧道不得紙。夢鳳凰含紙來。覺見案有紙。即書一部收置塔中。發願云。此經不朽必生后佛世。願力有感。雨霜不濕塔上耳。
唐蒲州陷泉寺釋義徹十一
釋義徹。住蒲州孤介山陷泉寺。發願以身血寫經。埋孤介山陽。期后佛出世。鳥獸不踏其地。又思惟事經卷風雨濕朽之。即向虛空。發願書經。當於此空。霜雨不降。鳥獸不飛。若人凈信祈念。彼空十餘丈中。見法華文。宛然如鉤鎖。其地親所見聞也。
唐綿州寡妾十二
綿州有寡妾。為亡夫欲書法華經。即以錢百文。雇書生。于凈室寫之。一頭牛來。于經室前而死。妾驚怖異。夢有一沙門。謂女言。牛是汝夫。以取他田粟故。受牛身。役屬田主。為寫妙法。捨身生天而已。
【現代漢語翻譯】 現代漢語譯本： 初夜之後，（那爾）發出飢餓的嘶鳴，在房間里巡邏，發出叫聲。弟子寶慧聽到后嘆息說：『這是我師父的聲音。』於是問那爾，（那爾）說：『因為減少了僧人的食物，所以遭受餓鬼的痛苦，痛苦劇烈難以忍受，希望得到救濟。』弟子書寫《法華經》，廣泛地進行齋戒懺悔，得以轉生到清凈殊勝之處。（出自《自鏡錄》，引用《徴驗傳》）。
唐朝法海寺釋僧安九
釋僧安，不知道是哪裡人，住在法海寺。親自手寫《法華經》、《般若經》等諸部大乘經典。夢見普賢菩薩乘坐白象王，出現在他面前說：『你的經書因為說佛的智慧，所以「故」等兩個字脫落了。』醒來后發現新經書，正如夢中所告知的那樣。
唐朝定水寺釋智琰十
釋智琰，師從智凱，頗有清高的節操，書法精妙無比。自己想要書寫《法華經》，但貧窮沒有紙。夢見鳳凰銜著紙來，醒來后發現案上有紙，於是書寫了一部，收藏在塔中。發願說：『此經如果不朽，我必定轉生到未來佛出世的時代。』願力有所感應，雨雪冰霜都不能浸濕塔頂。
唐朝蒲州陷泉寺釋義徹十一
釋義徹，住在蒲州孤介山陷泉寺。發願用自己的血書寫經書，埋在孤介山南面，期望未來佛出世。鳥獸不踐踏那塊地方。又考慮到經卷會被風雨侵蝕朽壞，於是向虛空發願書寫經書，希望在這片天空，霜雨不降，鳥獸不飛。如果有人以清凈的信心祈禱，在那片天空十餘丈的範圍內，就能看見《法華經》的文字，清晰宛然如鉤鎖。這片地方是親眼所見所聞的。
唐朝綿州寡婦十二
綿州有一位寡婦，爲了已故的丈夫想要書寫《法華經》，於是用一百文錢，僱傭書生在乾淨的房間里書寫。一頭牛來到經室前死了。寡婦驚恐詫異，夢見一位沙門對她說：『牛是你的丈夫，因為奪取了他人的田地糧食，所以受牛身，被田主役使。因為書寫妙法，捨棄牛身而生天。』
【English Translation】 English version: After the first night, (Nal) made hungry, whinnying sounds, patrolling the room and calling out. The disciple Bao Hui heard this and sighed, 'This is the voice of my master.' So he asked Nal, who said, 'Because the monks' food rations were reduced, I am suffering the pain of a hungry ghost. The suffering is unbearable, and I wish to be relieved.' The disciple wrote the 'Lotus Sutra' and widely performed fasting and repentance, and was reborn in a pure and excellent place. (From 'Zijing Lu', quoting 'Zhengyan Zhuan').
Tang Dynasty, Monk An Jiu of Faha Temple
Monk An, it is not known where he was from, lived in Faha Temple. He personally hand-copied the 'Lotus Sutra', 'Prajna Sutra', and other Mahayana scriptures. He dreamed that Samantabhadra Bodhisattva rode a white elephant king and appeared before him, saying, 'Your scripture, because it speaks of the Buddha's wisdom, the words 'gu (故)' and others are missing.' Upon waking, he saw the new scripture, just as the dream had told him.
Tang Dynasty, Monk Zhi Yan Ten of Dingshui Temple
Monk Zhi Yan, studied under Zhi Kai, and had a noble character and unparalleled calligraphy skills. He wanted to write the 'Lotus Sutra' himself, but was poor and had no paper. He dreamed that a phoenix brought paper in its beak, and upon waking, he found paper on his desk. So he wrote a copy and stored it in a pagoda. He vowed, 'If this scripture does not decay, I will surely be reborn in the age when the future Buddha appears.' His vow was answered, and rain and frost could not wet the top of the pagoda.
Tang Dynasty, Monk Yi Che Eleven of Xianquan Temple in Puzhou
Monk Yi Che lived in Xianquan Temple on Guijie Mountain in Puzhou. He vowed to write scriptures with his own blood and bury them on the south side of Guijie Mountain, hoping for the future Buddha to appear. Birds and beasts did not tread on that place. He also considered that the scriptures would be damaged by wind and rain, so he made a vow to the void that when he wrote the scriptures, frost and rain would not fall in this sky, and birds and beasts would not fly. If people prayed with pure faith, they could see the words of the 'Lotus Sutra' in the sky more than ten zhang (丈, a unit of length) away, clearly like hooks and chains. This place was seen and heard by those who were close.
Tang Dynasty, Concubine Twelve of Mianzhou
In Mianzhou, there was a concubine who wanted to write the 'Lotus Sutra' for her deceased husband, so she hired a scholar for one hundred wen (文, a unit of currency) to write it in a clean room. A cow came and died in front of the scripture room. The concubine was frightened and surprised, and dreamed that a Shramana (沙門, a Buddhist monk) said to her, 'The cow is your husband, because he took other people's fields and grain, so he received the body of a cow and was employed by the landowner. Because of writing the wonderful Dharma, he abandoned the body of a cow and was born in heaven.'
唐箕州司馬十三
箕州司馬李通。發願為亡室。寫法華經七部。就箕山寺而供養。夢有天女。在空謂通曰。依汝功德。改鬼道報。今生忉利。通曰欲近。天曰。人身甚臭穢不可近之。汝業此善當生同天。將為配偶。忽然不見。覺后思慕悲喜不息。八十有六而卒。異香滿室。得天迎焉。
唐并州司馬楚宣宗十四
楚宣宗家大富。有三男二女。小男遭病頓卒。宣發癡狂。裸身叫走一月餘。時大興國寺有沙門慧超。安慰宣宗云。生涯無常。父子永不存。誰人常住不變。親子相見。若欲再相見。當爲造法華經。宣公歡喜。為書法華。晝夜戀慕其兒。夢有一比丘。謂宣曰。若欲見兒。將從我去。即隨沙門去。到于華園。園中有百千童子。遊戲快樂。沙門指一童子年五六云。公少男也。歡喜欲抱早走不從。宣云。我戀慕汝寤寐未息。汝何不近。童子曰。我且生公家。無常父子。有何恩愛。若為我寫經。我暫相見。若欲當生得見者。深心造經。以為業。同生佛剎。永俱相會。復此言已捨去。宣公白沙門。我既覺悟。既不相追。沙門亦還去。宣隨去。夢覺對慧超說此事。發深心信寫經為業。后出家得凈土迎。更示他矣。
唐陳氏十五
唐龍朔三年。長安城內通軌坊三衛劉公信妻陳氏母先亡。陳因
【現代漢語翻譯】 現代漢語譯本 唐 箕州司馬十三 箕州司馬李通，發願為已故的妻子書寫七部《法華經》，在箕山寺供養。夢中出現天女，在空中對李通說：『依仗你的功德，你妻子已經改變了鬼道的報應，現在生於忉利天（Trayastrimsa，佛教欲界六天之一，位於須彌山頂）。』李通說想要靠近她。天女說：『人身非常臭穢，不可以靠近。你修此善業，將來會生到同一個天界，成為配偶。』說完忽然不見。醒來后，李通思念悲喜交加，直到八十六歲去世，房間里充滿異香，有天人前來迎接。 唐 并州司馬楚宣宗十四 楚宣宗家境富裕，有三個兒子和兩個女兒。小兒子因病突然去世，楚宣宗因此精神失常，赤身裸體地叫喊奔走了一個多月。當時大興國寺有位沙門（Sramana，出家修道者）名叫慧超，安慰楚宣宗說：『人生無常，父子終將分離，誰能常住不變呢？親子相見也是暫時的。如果想再次相見，應當為他抄寫法華經。』楚宣宗聽后非常高興，於是抄寫法華經，日夜思念他的兒子。夢中出現一位比丘（Bhikkhu，佛教出家男子），對比丘說：『如果想見你的兒子，就跟我來。』於是跟隨沙門而去，來到一座華園。園中有成百上千的童子，嬉戲玩樂。沙門指著一個五六歲的童子說：『這就是你的小兒子。』楚宣宗歡喜地想要抱他，但童子躲開了。楚宣宗說：『我思念你，日夜不得安寧，你為什麼不靠近我？』童子說：『我曾經生在您家，但父子之情也是無常的，有什麼恩愛可言呢？如果您為我抄寫佛經，我可以暫時和您相見。如果想將來往生后還能相見，就應該以深切的信心抄寫佛經，以此為業，將來一同往生到佛國凈土，永遠相會。』說完就離開了。楚宣宗告訴沙門：『我已經覺悟，不再追逐了。』沙門也回去了。楚宣宗也跟著回去，醒來后將此事告訴慧超，發深心信奉佛法，以抄寫佛經為業。後來出家，被凈土接引，並向他人展示此事。 唐 陳氏十五 唐龍朔三年，長安城內通軌坊三衛劉公信的妻子陳氏，母親先去世。陳氏因...
【English Translation】 English version Tang, Sima of Jizhou, Thirteen Li Tong, the Sima of Jizhou, vowed to write seven copies of the 'Lotus Sutra' for his deceased wife and offered them at Jishan Temple. In a dream, a celestial maiden appeared in the sky and said to Li Tong, 'By virtue of your merits, your wife has changed her retribution in the realm of ghosts and is now born in Trayastrimsa (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru).' Li Tong asked to approach her. The celestial maiden said, 'The human body is very foul and cannot be approached. By cultivating this good karma, you will be born in the same heaven in the future and become a couple.' After saying this, she suddenly disappeared. After waking up, Li Tong was filled with longing, sorrow, and joy until he passed away at the age of eighty-six. The room was filled with a strange fragrance, and celestial beings came to welcome him. Tang, Sima of Bingzhou, Chu Xuanzong, Fourteen Chu Xuanzong's family was wealthy, with three sons and two daughters. The youngest son suddenly died of illness, causing Chu Xuanzong to become mentally deranged, running around naked and shouting for more than a month. At that time, there was a Sramana (ascetic) named Huichao at Daxingguo Temple who comforted Chu Xuanzong, saying, 'Life is impermanent, and fathers and sons will eventually be separated. Who can remain constant and unchanging? Even the meeting of parents and children is temporary. If you wish to see him again, you should create a copy of the Lotus Sutra for him.' Chu Xuanzong was delighted and began to copy the Lotus Sutra, longing for his son day and night. In a dream, a Bhikkhu (Buddhist monk) appeared and said to him, 'If you wish to see your son, come with me.' He followed the Sramana to a flower garden. In the garden, there were hundreds and thousands of children playing happily. The Sramana pointed to a child of five or six years old and said, 'This is your youngest son.' Chu Xuanzong joyfully wanted to embrace him, but the child avoided him. Chu Xuanzong said, 'I long for you, and I cannot rest day and night. Why don't you come closer to me?' The child said, 'I was once born in your family, but the relationship between father and son is also impermanent. What affection is there to speak of? If you copy the sutra for me, I can meet you temporarily. If you wish to see me again in the future after rebirth, you should copy the sutra with deep faith and make it your practice. In the future, we will be reborn together in the pure land of the Buddha and meet forever.' After saying this, he left. Chu Xuanzong told the Sramana, 'I have awakened and will no longer chase after him.' The Sramana also returned. Chu Xuanzong followed him back and, after waking up, told Huichao about this matter, developing deep faith in Buddhism and making the copying of sutras his practice. Later, he became a monk and was welcomed by the Pure Land, and he showed this to others. Tang, Chen Shi, Fifteen In the third year of Longshuo in the Tang Dynasty, Chen Shi, the wife of Liu Gongxin of the Sanwei in Tonggui Ward in Chang'an City, lost her mother first. Chen Shi because...
患暴死。見人將入地獄。備見諸苦。不可具述。末後見一地獄。石門牢固。有兩大鬼。形容偉壯。守門左右怒目瞑陳。汝何人到此。見石門忽開。亡母在中。受苦不可具述。受苦稍歇。近門母子相見。遙得共語。母語女言。汝還努力為吾寫經。女咨娘。欲寫何經。為吾寫法華。言訖石門便閉。陳還得蘇。具向夫說。夫即憑妹夫趙師子。欲寫法華。其師子舊解寫經有一經生。將一部新寫法華未裝潢。其人先與他受雇寫。經主姓范。此經生將他法華。轉向趙師子處。貿二百錢。施主不知貿錢。師子復語婦兄云。今既待經。在家有一部法華。兄贖取此經。向直一千錢。陳夫將四百錢。贖得裝潢。周訖在家。為母供養。其女陳后夢。見母從女索經。吾先遣汝。為吾寫一部法華。何因迄今不得。女報母言。已為娘贖得一部法華。現裝潢了。在家供養。母語女言。止為此經吾轉受苦。冥道中。獄卒打吾脊破。汝看吾身瘡。獄官語云。汝何因取他范家經。將為己經。汝何有福。汝大罪過。女見母說如此。更為母別寫法華。其經未了。女夢中復見母來催經。即見一僧。手捉一卷法華語母云。汝女已為汝寫經第一卷了。功德已成。何因復來敦逼。待寫了何須匆急。后寫經成母來報女。因汝為吾寫經。今得出冥道。好處受生。得汝恩力故。
【現代漢語翻譯】 現代漢語譯本 患暴死，見到有人被帶入地獄，親眼目睹了各種苦難，無法一一詳述。最後，她看到一個地獄，石門堅固，有兩個高大威猛的鬼卒，怒目圓睜地守衛在門的兩側。鬼卒問：『你是何人，竟敢來到這裡？』她看到石門忽然打開，發現她已故的母親正在裡面，遭受著難以言說的痛苦。受苦稍微停歇時，母女得以在門邊相見，遠遠地說了幾句話。母親對女兒說：『你回去要努力為我抄寫經書。』女兒問：『娘，要抄寫什麼經書？』母親說：『為我抄寫法華經（《妙法蓮華經》的簡稱）。』說完，石門就關閉了。陳氏醒來后，把這件事詳細地告訴了丈夫。丈夫就委託他的妹夫趙師子幫忙抄寫法華經。趙師子以前認識一個抄經生。這個抄經生有一部新抄寫的但尚未裝裱的法華經，之前已經答應給一個姓范的經主抄寫。這個抄經生把范家的法華經轉手賣給了趙師子，換了二百錢。范施主並不知道這件事。趙師子又對妻子的哥哥說：『現在既然要經書，我家裡有一部法華經，你花錢把它贖回來吧，要一千錢。』陳氏的丈夫花了四百錢贖回了經書，裝裱完畢后，就在家裡為母親供養。陳氏後來夢見母親向她索要經書，說：『我之前讓你為我抄寫一部法華經，為什麼到現在還沒有抄好？』女兒回答說：『已經為娘贖回了一部法華經，現在已經裝裱好了，在家中供養著。』母親對女兒說：『正因為這部經書，我反而更加受苦。在陰間，獄卒打斷了我的脊背，你看我身上的瘡。』獄官說：『你為什麼拿別人的范家的經書，當成自己的經書？你有什麼福報？你罪過太大了。』女兒看到母親這樣說，就另外為母親抄寫法華經。經書還沒有抄完，女兒又在夢中見到母親來催經。隨即她看到一個僧人，手裡拿著一卷法華經，對母親說：『你的女兒已經為你抄寫了第一卷經書了，功德已經成就，為什麼還要來催促？等全部抄完，何必這麼著急？』後來經書抄寫完畢，母親來告訴女兒說：『因為你為我抄寫經書，我現在已經脫離了陰間，到好的地方去投生了。這都是你的恩德啊。』
【English Translation】 English version She suffered a sudden death and saw people being taken into hell, witnessing various torments that cannot be fully described. Finally, she saw a hell with a solid stone gate, guarded by two great and imposing demons, their eyes glaring fiercely on either side of the gate. They asked, 'Who are you to come here?' She saw the stone gate suddenly open, and her deceased mother was inside, suffering indescribable pain. After a brief respite from the suffering, mother and daughter were able to meet near the gate and speak from a distance. The mother said to her daughter, 'You must diligently write scriptures for me when you return.' The daughter asked, 'Mother, which scripture should I write?' The mother said, 'Write the Lotus Sutra (Fǎ Huá Jīng) (short for The Wonderful Dharma Lotus Flower Sutra).' As soon as she finished speaking, the stone gate closed. Chen woke up and told her husband everything in detail. Her husband then entrusted his brother-in-law, Zhao Shizi (趙師子) (personal name), to help write the Lotus Sutra. Zhao Shizi knew a scribe who had a newly written but unbound Lotus Sutra. This scribe had previously agreed to write it for a patron named Fan (范) (family name). The scribe sold Fan's Lotus Sutra to Zhao Shizi for two hundred coins. The patron, Fan, was unaware of this transaction. Zhao Shizi then said to his wife's brother, 'Now that we need a scripture, I have a Lotus Sutra at home. Redeem it for one thousand coins.' Chen's husband redeemed the scripture for four hundred coins, had it bound, and then made offerings to it at home for his mother. Later, Chen dreamed that her mother was asking her for the scripture, saying, 'I asked you to write a Lotus Sutra for me, why haven't you finished it yet?' The daughter replied, 'I have already redeemed a Lotus Sutra for you, Mother, and it is now bound and being offered at home.' The mother said to her daughter, 'It is because of this scripture that I am suffering even more. In the underworld, the jailers broke my back, look at the sores on my body.' The prison official said, 'Why did you take someone else's, Fan's, scripture and claim it as your own? What merit do you have? Your sin is too great.' Seeing her mother say this, the daughter wrote another Lotus Sutra for her mother. Before the scripture was finished, the daughter dreamed again that her mother came to urge her to finish it. Immediately, she saw a monk holding a scroll of the Lotus Sutra, saying to the mother, 'Your daughter has already written the first scroll of the scripture for you, and the merit has been accomplished. Why do you keep urging her? Why be so anxious when it will all be finished?' Later, after the scripture was completed, the mother came to tell her daughter, 'Because you wrote the scripture for me, I have now escaped the underworld and will be reborn in a good place. This is all thanks to your kindness.'
來報汝。汝當好住善為婦禮。信心為本。言訖悲淚共別。后時勘問。前贖法華。主果是姓范。范家雖不得經。其經已成。施福已滿。後人轉貿。自得罪咎。劉妻贖所微得少福。然亡母不得力。
唐溜州李健安十六
唐溜州李健安。生年十八。身痛風疾。二親憂惱飲食不通。健安見而增悲。作此思惟。吾將為二親及脫患。自寫法華。即求裝潢紙。欲寫經手振不能書之。才造第一卷。顯然其字形如鳥跡。見者不了其文。更雇他經生。于別室中。而書寫之。未畢第一卷間。健安既死。唯心胸暖。經生舍而遁去一日一夜。後方蘇息。風疾忽愈。身體輕安。自說冥事曰。吾初死之時。見官牒使。被縛到大城邊而立。時有一童子。手執白拂。來摩觸吾身。身涼快樂安懷。爾時從城中一官出來。百千官屬隨從。對吾禮敬曰。君名字在官牒中。君故殺一鼠。縛頸不通氣息。以是因緣故。王召君。然君為二親造法華題。依此善根。文殊來救舊疾方除。君經尚不畢第一卷。經生恐怖而遁去。君既有大善。余命方八十二。親亦延報命。各各九十歲。作是語已入城。童子更示歸途得再活。聞者嘆希有。健安及二親。舍家業造十部法華。請僧供養。其經本今收大寺矣。
法華經傳記卷第七 大正藏第 51 冊 No. 20
【現代漢語翻譯】 現代漢語譯本：我來告訴你。你應該好好安住，做好婦人的禮儀，以信心為根本。說完，悲傷地流淚告別。後來調查此事，之前贖買《法華經》的人確實姓范。范家雖然沒有得到經書，但這部經的功德已經成就，施捨的福報已經圓滿。後來轉手買賣的人，自然會得到罪過。劉妻贖經所得的福報很少，因此對她去世的母親沒有幫助。
唐朝溜州的李健安十六
唐朝溜州的李健安，十八歲時得了痛風病。他的父母非常憂愁，吃不下飯。健安看到后更加悲傷，心想：『我將爲了父母以及擺脫病患，親自書寫《法華經》。』於是他找來裝裱用的紙，想要寫經，但手顫抖得無法書寫。剛寫完第一卷的題目，字跡就變得像鳥的足跡一樣，看到的人無法辨認。於是他另外僱傭了經生，在別的房間里書寫。還沒寫完第一卷，健安就死了，只有心胸還溫暖。經生害怕地逃走了，過了一天一夜，健安才甦醒過來，痛風病突然痊癒，身體輕快安寧。他自己說起陰間的事情：『我剛死的時候，看見官府的文書，被綁著帶到一座大城邊站立。當時有一個童子，手裡拿著白色的拂塵，來摩擦我的身體，我感到涼爽快樂，內心安定。這時從城裡出來一位官員，成百上千的官屬跟隨著他，對我行禮說：「你的名字在官府的文書中，你曾經殺死一隻老鼠，用繩子勒住它的脖子，讓它無法呼吸。因為這個因緣，閻王召見你。但是你爲了父母抄寫法華經的題目，依靠這個善根，文殊菩薩來救你，舊病才得以消除。你的經書還沒有寫完第一卷，經生因為害怕而逃走了。你既然有這麼大的善根，剩餘的壽命還有八十二年，你的父母也會延年益壽，各自活到九十歲。」說完就進入了城裡。童子又指示我回家的路，我才得以復活。』聽到的人都驚歎太稀有了。健安和他的父母，捨棄家業，建造了十部《法華經》，請僧人供養。這些經書現在都收藏在大寺里。
《法華經傳記》卷第七 大正藏第 51 冊 No. 20
【English Translation】 English version: I am here to inform you. You should dwell well and perform the duties of a wife properly, with faith as the foundation.' Having said this, she tearfully bid farewell. Later, upon investigation, the person who had previously redeemed the Lotus Sutra was indeed named Fan (surname). Although the Fan family did not obtain the sutra, its merit had already been accomplished, and the blessings of the offering were complete. Those who subsequently traded it would naturally incur guilt. The wife of Liu obtained little merit from redeeming the sutra, and therefore it was of no help to her deceased mother.
Li Jian'an of Liuzhou in the Tang Dynasty, Sixteen
Li Jian'an of Liuzhou (place name) in the Tang Dynasty, at the age of eighteen, contracted gout. His parents were very worried and could not eat. Jian'an was even more saddened by this and thought: 'I will personally transcribe the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) for my parents and to escape this illness.' So he sought out paper for mounting and wanted to write the sutra, but his hands trembled so much that he could not write. As soon as he had written the title of the first chapter, the characters became like bird tracks, and those who saw them could not understand the text. So he hired another scribe to write it in a separate room. Before he had finished the first chapter, Jian'an died, with only his chest still warm. The scribe fled in fear, and after a day and a night, Jian'an revived. His gout suddenly healed, and his body felt light and peaceful. He himself spoke of the events in the underworld: 'When I first died, I saw an official document and was bound and taken to stand by the side of a large city. At that time, there was a boy holding a white whisk, who came and rubbed my body. I felt cool and happy, and my heart was at peace. Then an official came out of the city, followed by hundreds and thousands of attendants, who bowed to me and said: "Your name is in the official document. You once killed a mouse, strangling its neck so that it could not breathe. Because of this cause, King Yama (ruler of the underworld) summoned you. However, because you transcribed the title of the Lotus Sutra for your parents, relying on this good root, Mañjuśrī (Bodhisattva of wisdom) came to save you, and your old illness has been eliminated. Your sutra has not yet finished the first chapter, and the scribe fled in fear. Since you have such great merit, your remaining lifespan is eighty-two years, and your parents will also have their lives extended, each living to ninety years." Having said this, he entered the city. The boy then showed me the way home, and I was able to revive.' Those who heard this exclaimed that it was extremely rare. Jian'an and his parents abandoned their family business and built ten copies of the Lotus Sutra, inviting monks to make offerings. These sutras are now stored in the great temple.
The Record of the Lotus Sutra, Volume 7 Taisho Tripitaka Volume 51, No. 20
68 法華傳記
法華經傳記卷第八
書寫救苦第十之二僧玄緒一釋惠道二釋曇韻三令孤元軌四蔣嚴恭五李遺龍六梓姚待七李丘令八陳行尼九楊嚴恭十不信男十一隋客僧十二孤山僧十三齊仕人十四釋修德十五齊王臣十六並信女十七釋慧眺十八
隋相州僧玄緒一
僧玄緒。偏重法華。有同房師友。釋道明。姓元同緣人也。少而高尚多奇。苦節禪誦之譽。有聞遐邇。以大業元年三月。于本寺而卒。其年七月。玄緒因行至郊野。日暮忽遇伽監。便往投宿至門首。乃見道明從寺方出。儀容言語不異平生。遂引緒至房。緒私心怪之而不敢問。至后夜明遂起謂緒。此非常處。上人慎勿上堂。至曉鐘時。復來語緒。不許上堂。而形體頓銷衰。顏色殊改。明去後秘緒遂往食堂後窗邊。觀覘其事。禮佛行香。皆如僧法。昔貢高逝者多列座。而在維那唱。施粥已即見。有人舁粥將來。將來粥皆作血色。行食遍並見。諸僧舉身火然宛轉悶絕。躄地如一食之間。維那打靜請僧。一時無復苦相。緒駭懼還所止房。少時明至。轉更憔悴。緒問之。明曰。此是地獄苦不可言。緒復問曰。何辜至此。明曰。為往時取僧一束柴。煮染衣忘不陪償。當此一年然足受罪。明乃以手褰衣。臍膝已下。並皆焦黑。因泣涕而言曰。上人慈
【現代漢語翻譯】 現代漢語譯本 68 法華傳記
《法華經傳記》卷第八
書寫救苦第十之二：僧玄緒（Sēng Xuánxù）一、釋惠道（Shì Huìdào）二、釋曇韻（Shì Tányùn）三、令孤元軌（Línghú Yuánguǐ）四、蔣嚴恭（Jiǎng Yángōng）五、李遺龍（Lǐ Yílóng）六、梓姚待（Zǐ Yáodài）七、李丘令（Lǐ Qiūlìng）八、陳行尼（Chén Xíngní）九、楊嚴恭（Yáng Yángōng）十、不信男十一、隋客僧十二、孤山僧十三、齊仕人十四、釋修德（Shì Xiūdé）十五、齊王臣十六、並信女十七、釋慧眺（Shì Huìtiào）十八
隋相州僧 玄緒 一
僧玄緒，特別重視《法華經》（Fǎhuá Jīng）。他有一位同房師友，名叫釋道明（Shì Dàomíng），俗姓元（Yuán），也是有緣之人。道明從小就品行高尚，有很多奇特的經歷，以刻苦修行禪定和誦經而聞名遐邇。隋朝大業元年三月，道明在本寺去世。同年七月，玄緒因為外出走到郊外，天色已晚，忽然遇到一座寺廟，便想去投宿。到了門口，竟然看到道明從寺廟裡出來，儀容和言語都和平時一樣。於是道明就領玄緒到自己的房間。玄緒心裡感到奇怪，但不敢問。到了後半夜，道明起身對玄緒說：『這裡不是尋常的地方，上人千萬不要去大堂。』到了天亮敲鐘的時候，道明又來告訴玄緒：『不要去大堂。』而他的形體突然變得消瘦衰弱，臉色也完全改變了。道明離開后，玄緒偷偷地去食堂後窗邊，觀察裡面的情況。只見禮佛、行香，都和僧人的規矩一樣。過去那些貢高我慢的逝者都排列在座位上，維那（wéinà，寺院中負責維持秩序的僧人）唱誦。施粥完畢后，就看到有人抬著粥過來。抬來的粥都呈現血色。行食完畢后，看到眾僧全身燃起火焰，在地上翻滾悶絕，倒在地上。一頓飯的時間裡，維那打靜，請僧，一時之間又恢復了平靜，沒有了痛苦的樣子。玄緒感到非常害怕，回到自己的房間。過了一會兒，道明來了，變得更加憔悴。玄緒問他，道明說：『這是地獄的苦，無法用語言形容。』玄緒又問：『因為什麼罪過到了這裡？』道明說：『因為過去拿了僧人的一束柴，用來煮染衣服，忘記賠償，應當在這裡一年受罪。』道明於是用手提起衣服，肚臍和膝蓋以下，全部都燒焦變黑了。於是哭泣著說：『上人慈悲』
【English Translation】 English version 68 Biographies from the Lotus Sutra
The Biographies from the Lotus Sutra, Volume 8
Section 10.2 on Writing to Rescue from Suffering: Monk Xuanxu (Sēng Xuánxù) of the Sui Dynasty, Shì Huìdào, Shì Tányùn, Línghú Yuánguǐ, Jiǎng Yángōng, Lǐ Yílóng, Zǐ Yáodài, Lǐ Qiūlìng, Chén Xíngní, Yáng Yángōng, a Non-believing Man, a Traveling Monk of the Sui Dynasty, a Monk of Gushan, a Scholar of the Qi Dynasty, Shì Xiūdé, a Minister of the Qi Dynasty, a Believing Woman, and Shì Huìtiào.
Monk Xuanxu of Xiangzhou in the Sui Dynasty, 1
Monk Xuanxu particularly valued the Lotus Sutra (Fǎhuá Jīng). He had a fellow monk and friend named Shì Dàomíng, whose lay surname was Yuán, and who was also a person with karmic connections. From a young age, Dàomíng was of noble character and had many extraordinary experiences. He was known far and wide for his diligent practice of meditation and recitation of scriptures. In the third month of the first year of the Daye era of the Sui Dynasty, Dàomíng passed away at this temple. In the seventh month of the same year, Xuanxu was traveling in the countryside when it grew late. He suddenly came across a temple and decided to seek lodging. Upon arriving at the entrance, he was surprised to see Dàomíng emerging from the temple, his appearance and speech no different from usual. Dàomíng then led Xuanxu to his room. Xuanxu felt strange in his heart but did not dare to ask. In the latter half of the night, Dàomíng got up and said to Xuanxu, 'This is not an ordinary place. Superior One, please do not go to the main hall.' When the bell rang at dawn, Dàomíng came again and told Xuanxu, 'Do not go to the main hall.' His form suddenly became thin and weak, and his complexion completely changed. After Dàomíng left, Xuanxu secretly went to the back window of the dining hall to observe what was happening inside. He saw the monks performing rituals of bowing to the Buddha and offering incense, all according to monastic rules. The deceased who were arrogant in the past were all seated in rows, and the director of ceremonies (wéinà, a monk in charge of maintaining order in the temple) chanted. After the porridge was distributed, he saw people carrying porridge. The porridge they carried was all the color of blood. After the food was distributed, he saw all the monks engulfed in flames, writhing in agony, and collapsing to the ground. During the time it took to eat a meal, the director of ceremonies struck the gavel to signal silence and invited the monks to be seated. In an instant, they returned to their normal state, without any signs of suffering. Xuanxu was terrified and returned to his room. After a short while, Dàomíng arrived, looking even more haggard. Xuanxu asked him, and Dàomíng said, 'This is the suffering of hell, which cannot be described in words.' Xuanxu asked again, 'What sin led you to this place?' Dàomíng said, 'Because in the past I took a bundle of firewood from the monks to boil dye for my robes and forgot to repay them, I must suffer here for a year.' Dàomíng then lifted his robe with his hand, and everything below his navel and knees was charred black. He then wept and said, 'Superior One, have mercy.'
悲願見救度。緒驚歎謂明曰。公精練之人。猶尚如此。況吾輩當復何如。不審。何方可得相免。明曰。買柴百束倍增為僧溫室。並寫法華經一部。緒曰。吾當自竭所有。一日之內。為君辦之。愿公早離此苦。因遂分別。緒即還寺。依言為酬。並寫經重更往尋。寂無所見。其夜夢明威儀庠序。來謂緒。依公大恩。離苦生凈土矣。
宋瓦官寺釋惠道二
釋惠道豫州人。惠果同母之弟也。不修行業。善於興販。當衆倉廚。私自食用。知僧帛方便割盜。后遇疾而死。胸上暖。三日蘇云。吾冥官被驅。向幽遠闇路。路遇一沙門。謂道曰。汝不信兄言。恣用僧物。王若推問罪福如何答之。道更不知所答。沙門曰。汝應作是言。我昔有造法華經八部愿。故授此言已忽然不見。道既至閻魔王所。王問。汝修何功德。答吾有造法華經八部愿。然料理僧務未果所愿。王微笑曰。汝昔雖不發此愿。今既云有愿。即當發願。盜用僧物。其罪深重。造法華經八部者。必脫八獄。依此一言。放還人間。須歸人間如實而修。乃以一人官。示歸路得蘇活。盡所有舍衣缽。造八部法華經。其經見在矣(新錄)。
定州曇韻三
釋曇韻定州人。后住隰州行年七十。隋末喪亂隱於離石比干山。常誦法華經。欲寫其經。無人同志。如此
【現代漢語翻譯】 現代漢語譯本：悲傷地希望（明）能被救度。緒（Xù）驚訝地對明（Míng）說：『您是如此精進修行的人，尚且如此，更何況我們這些人又該如何呢？』不知道有什麼方法可以避免這種情況？明（Míng）說：『購買一百捆柴，加倍給寺院僧人作為溫室取暖之用，並且抄寫法華經一部。』緒（Xù）說：『我應當竭盡所有，一天之內為您辦到。希望您早日脫離這苦難。』於是他們分別。緒（Xù）立即回到寺廟，按照明（Míng）所說去做，並抄寫經書後再次去尋找明（Míng），卻什麼也沒看見。當晚，緒（Xù）夢見明（Míng）威儀莊嚴，來告訴緒（Xù）說：『依靠您的大恩，我已經脫離苦難，往生凈土了。』 宋瓦官寺釋惠道二 釋惠道（Shì Huìdào）是豫州人，是惠果（Huìguǒ）同母的弟弟。他不修持佛法，卻擅長經商販賣。當他在寺院廚房管理倉庫時，私自食用僧眾的食物，並且偷偷地盜割僧眾的布匹。後來他生病死了，但胸口還有溫度，三天後甦醒過來說：『我在陰間被驅趕，走向幽遠黑暗的道路。路上遇到一位沙門（Shāmén），對我說：『你不相信你哥哥的話，恣意使用僧眾的財物。閻魔王（Yánmówáng）如果推問你的罪過，你該如何回答？』我不知道該如何回答。沙門（Shāmén）說：『你應該這樣說：我過去有造法華經八部的願望。』說完這話，沙門（Shāmén）忽然不見了。』惠道（Huìdào）到了閻魔王（Yánmówáng）那裡，閻魔王（Yánmówáng）問：『你修了什麼功德？』惠道（Huìdào）回答說：『我曾經發愿要造法華經八部，但是因為料理僧眾事務，沒有完成這個願望。』閻魔王（Yánmówáng）微笑說：『你過去雖然沒有發這個愿，現在既然說有這個愿，就應當發願。盜用僧眾財物，罪過深重。造法華經八部的人，必定能脫離八大地獄。』憑藉這一句話，惠道（Huìdào）被放回人間。必須回到人間如實地修行。於是閻魔王（Yánmówáng）派一個人官，指示他回家的路，惠道（Huìdào）因此得以甦醒。他盡其所有，捨棄衣服和缽，造了八部法華經。這些經書現在還在（新錄）。』 定州曇韻三 釋曇韻（Shì Tányùn）是定州人，後來住在隰州，享年七十歲。隋朝末年戰亂時，他隱居在離石的比干山。他經常誦讀法華經，想要抄寫法華經，卻沒有志同道合的人。
【English Translation】 English version: Grieved, (Ming) hoped to be saved. Xu (Xù) exclaimed to Ming (Míng): 'You are such a diligent practitioner, yet you are in this state. What about people like us?' He wondered what method could be used to avoid this situation. Ming (Míng) said: 'Buy a hundred bundles of firewood and double the amount for the monks in the monastery to heat the greenhouse, and also transcribe one copy of the Lotus Sutra.' Xu (Xù) said: 'I shall do everything in my power to accomplish this for you within a day. I hope you can escape this suffering soon.' Then they parted. Xu (Xù) immediately returned to the monastery, did as Ming (Míng) had said, and after transcribing the sutra, went to look for Ming (Míng) again, but saw nothing. That night, Xu (Xù) dreamed that Ming (Míng), with dignified demeanor, came and told Xu (Xù): 'Thanks to your great kindness, I have escaped suffering and been reborn in the Pure Land.' Shì Huìdào of Wǎguān Temple in Song Dynasty, Part 2 Shì Huìdào, a native of Yuzhou, was the younger brother of Huìguǒ from the same mother. He did not cultivate the Dharma but was good at trading. When he was in charge of the monastery's kitchen warehouse, he secretly consumed the monks' food and secretly stole the monks' cloth. Later, he fell ill and died, but his chest was still warm. Three days later, he woke up and said: 'I was driven in the underworld, heading towards a remote and dark road. On the way, I met a Shāmén who said to me: 'You do not believe your brother's words and recklessly use the monastery's property. If Yama (Yánmówáng) questions you about your sins, how will you answer?' I did not know how to answer. The Shāmén said: 'You should say this: I once had a vow to create eight copies of the Lotus Sutra.' After saying this, the Shāmén suddenly disappeared.' When Huìdào arrived at Yama's (Yánmówáng) place, Yama (Yánmówáng) asked: 'What merits have you cultivated?' Huìdào replied: 'I once vowed to create eight copies of the Lotus Sutra, but because I was managing the monastery's affairs, I did not fulfill this vow.' Yama (Yánmówáng) smiled and said: 'Although you did not make this vow in the past, now that you say you have this vow, you should make the vow. Stealing the monastery's property is a grave sin. Those who create eight copies of the Lotus Sutra will surely escape the eight great hells.' Based on this one sentence, Huìdào was released back to the human world. He must return to the human world and cultivate truthfully. Then Yama (Yánmówáng) sent an official to show him the way home, and Huìdào was able to wake up. He gave all he had, abandoning his clothes and bowl, and created eight copies of the Lotus Sutra. These sutras are still there (New Record).' Tányùn of Dingzhou, Part 3 Shì Tányùn, a native of Dingzhou, later lived in Xizhou and lived to be seventy years old. At the end of the Sui Dynasty, during the chaos of war, he lived in seclusion in Mount Bigan in Lishi. He often recited the Lotus Sutra and wanted to transcribe it, but there was no one with the same aspiration.
積年。忽有書生無何而至云。所欲潔凈寫經並能行之。于即清旦。食訖入浴著凈衣。受八戒入凈室。口含檀香。燒香懸幡。寂然抄寫至暮。方出。明又如先。曾不告倦。及經寫了。如法嚫奉相送出門。斯須不見。乃至裝潢。一如正法。韻受持讀誦之。七重裹結一重一度香水洗手。初無暫廢。夢普賢現前告韻云。善哉如法書寫法華。即身能離二十五苦。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。箱巾糜爛發朽見經如舊鮮好。見者謂異矣(法苑云。京師西明寺道宣律師。以貞觀十一年。曾至彼州目睹說之也)。
隆州令孤元軌四
貞觀五年。有隆州巴西縣令孤元軌者。信敬佛法。欲書寫法華金剛般若涅槃等。無由自撿。憑彼上抗禪師撿挍。抗乃為在寺。如法潔凈寫了。下帙還岐州莊所。經留在莊。並老子五千文同在一處。忽為外火延燒。堂是草覆。一時灰蕩。軌於時任馮翊縣令。家人相命撥灰。取金銅經。軸既撥外灰。其內諸經。宛然如故。潢色不改。唯箱帙成炭。又覓老子。便從火化。乃收取諸經。鄉村嗟異。其金剛般若一卷題字燋黑。訪問所由。乃初題經時。有州官能書。其人雜食行急不護潔凈。直爾立題便去。由是被焚。其人現在。瑞經亦存京師。西明寺主神察自
【現代漢語翻譯】 現代漢語譯本：多年以後，忽然來了一位書生，說他想要潔凈地抄寫經書，並且能夠做到。於是，每天清晨，吃完飯後就去沐浴，穿上乾淨的衣服，受持八關齋戒，進入乾淨的房間。口中含著檀香，焚香，懸掛幡旗，寂靜地抄寫經書直到傍晚才出來。第二天又像之前一樣，從不覺得疲倦。等到經書抄寫完畢，就按照佛法供養他，送他出門。一會兒就不見了。之後裝裱經書，完全按照正法。釋韻受持讀誦這些經書，用七層包裹，每一層都用香水洗手一次。從來沒有片刻廢棄。夢中普賢菩薩顯現，告訴釋韻說：『善哉！你如法地書寫《法華經》，即身就能脫離二十五種苦難。』後來遭遇胡人作亂，就用箱子裝著經書，放在高高的巖石上。過了一年，賊寇平息後去尋找，卻不見了。四處尋找，最後在巖石下找到了。箱子和包經的布已經腐爛，頭髮也朽壞了，但是經書卻像原來一樣鮮亮完好。見到的人都覺得很奇異。（《法苑珠林》記載，京城西明寺的道宣律師，在貞觀十一年，曾經到過那個州，親眼目睹並講述了這件事。）
隆州令狐元軌
貞觀五年，有隆州巴西縣縣令令狐元軌，信奉敬重佛法，想要書寫《法華經》、《金剛般若經》、《涅槃經》等經書，但沒有辦法自己整理。於是委託上抗禪師來整理校對。上抗禪師就在寺廟裡，如法地潔凈地抄寫完畢。下半部經書送還到岐州的莊園里。經書留在莊園里，和《老子五千文》放在一起。忽然遭遇外火蔓延，房屋是茅草覆蓋的，一時之間全部燒成灰燼。令狐元軌當時擔任馮翊縣令。家人互相幫助撥開灰燼，想要取出金銅經軸。撥開外面的灰燼后，裡面的經書，完好如初，裝裱的顏色也沒有改變。只有箱子和包經的布變成了炭。又尋找《老子》，已經化為灰燼。於是收取了這些經書，鄉村的人都感到驚異。其中《金剛般若經》有一卷題字被燒黑。詢問原因，原來是當初題寫經書時，有一位州官擅長書法，這個人吃葷雜，行為急躁，不注意潔凈，直接就題寫了經名然後離開了。因此被火焚燒。這個人現在還活著。瑞應的經書也儲存在京城的西明寺，由寺主神察親自保管。
【English Translation】 English version: Many years later, a scholar suddenly arrived, saying that he wanted to write scriptures cleanly and was able to do so. So, every early morning, after eating, he would bathe, put on clean clothes, observe the eight precepts, and enter a clean room. With sandalwood in his mouth, he would burn incense, hang banners, and quietly copy scriptures until evening before coming out. The next day, he would do the same as before, never feeling tired. When the scriptures were finished, he would be offered alms according to the Dharma and sent out the door. In a moment, he would disappear. Afterwards, the scriptures were mounted, completely according to the proper Dharma. Shi Yun received, upheld, read, and recited these scriptures, wrapping them in seven layers, washing his hands with fragrant water once for each layer. He never abandoned this practice for even a moment. In a dream, Bodhisattva Samantabhadra appeared and told Shi Yun: 'Excellent! You have written the Lotus Sutra according to the Dharma, and you will be able to escape the twenty-five sufferings in this very life.' Later, encountering the rebellion of the Hu barbarians, he put the scriptures in a box and placed them on a high rock. After a year, when the bandits were pacified, he went to look for them but could not find them. After searching everywhere, he finally found them at the foot of the rock. The box and the cloth wrapping the scriptures had rotted, and the hair had decayed, but the scriptures were as bright and intact as before. Those who saw it felt it was very strange. (The Dharma Garden Pearl Forest records that the lawyer Daoxuan of Ximing Temple in the capital, had been to that state in the eleventh year of the Zhenguan era, and personally witnessed and narrated this event.)
Linghu Yuan Gui, Magistrate of Long Prefecture
In the fifth year of the Zhenguan era, there was Linghu Yuan Gui, the magistrate of Brazil County in Long Prefecture, who believed in and revered the Buddha Dharma. He wanted to write the Lotus Sutra (Fahua Jing), the Diamond Sutra (Jingang Bore Jing), the Nirvana Sutra (Nirpan Jing), and other scriptures, but had no way to organize them himself. So he entrusted the monk Shangkang to organize and proofread them. Shangkang then wrote them cleanly and according to the Dharma in the temple. The second half of the scriptures was sent back to the manor in Qizhou. The scriptures remained in the manor, together with the Laozi Five Thousand Words. Suddenly, an external fire spread, and the house, which was covered with thatch, was completely burned to ashes in an instant. Linghu Yuan Gui was then serving as the magistrate of Fengyi County. His family helped each other to clear the ashes, wanting to retrieve the gold and copper scripture rollers. After clearing the outer ashes, the scriptures inside were as intact as before, and the colors of the mounting had not changed. Only the box and the cloth wrapping the scriptures had turned to charcoal. When they looked for the Laozi, it had already turned to ashes. So they collected these scriptures, and the people of the village were amazed. Among them, the title inscription of one volume of the Diamond Sutra was charred black. When asked about the reason, it turned out that when the scripture was first titled, there was a state official who was good at calligraphy. This person ate meat and was impatient, and did not pay attention to cleanliness. He directly wrote the title and left. Therefore, it was burned by the fire. This person is still alive today. The auspicious scriptures are also preserved in Ximing Temple in the capital, personally kept by the abbot Shencha.
驗說之(右緣出三寶感通記)。
蔣州嚴恭五
隋開皇中嚴恭者。蔣州人也。于郭下造精舍。寫法華經。清凈供養。若紙若筆。必以凈心不行欺詐。信心而與不行。乞覓隨得。便營如法經。給書生歡喜。常有十人道俗送直。恭親撿挍勞不告倦。嘗有人。從貸經錢一萬。恭不獲已與之。貸者得錢。船載中覆錢失人活。是日恭入錢庫見。一萬錢濕如水。怪之後見。所貸錢人方知其沒溺。又有商人。至官亭湖祭神上物。夜夢神云。請君以物送與嚴恭。法華令經用也。及覺所上之物在前。又恭曾至市買紙少錢。忽有人持二千錢授恭曰。助君買紙。言已不見。又有漁人。夜見江中火焰。焰浮來以船迎之。乃是經函。及明尋視乃見嚴家經函。其後發願。略云。無一字而不經眼。無一字而不用心。及大業末。子孫猶傳經業。郡盜相約不入其里。里人賴之至今。故業猶爾云(內典錄第十)。
并州李遺龍六
李遺龍者并州人。其家書業相繼究微。龍父名曰烏龍。偏重此土道經。不信佛經。性耽嗜酒肉。謗佛經云。胡聖制酒肉。豈有慈悲。凡一生中。不書佛經。設復有人。贈投金玉利。都不見經。況自書寫。遂發狂亂。語遺龍曰。若汝吾子。不可信佛經。信而犯者。災橫不少。即吐血而卒。后并州司馬。發心貞
【現代漢語翻譯】 現代漢語譯本： 驗說之（右緣出三寶感通記）。
蔣州嚴恭五
隋朝開皇年間，嚴恭是蔣州人。他在城外建造精舍，抄寫法華經，以清凈之心供養。無論是紙還是筆，都必定以純凈的心意，不弄虛作假。如果有人真心實意地請求，他便給予，不會索取。得到后，便如法地經營經書，讓書生們歡喜。經常有十個道士或俗人來送錢。嚴恭親自檢查校對，不覺得疲倦。曾經有人向他借一萬錢抄經，嚴恭不得已給了他。借錢的人得到錢后，船在途中翻覆，錢丟失了，人卻活了下來。當天，嚴恭進入錢庫，看見一萬錢濕漉漉的，像被水浸泡過一樣。他感到奇怪，後來見到借錢的人，才知道他遭遇了溺水。還有商人到官亭湖祭神，獻上祭品。夜裡夢見神說：『請你把祭品送給嚴恭，讓他用來抄寫法華經。』等到醒來，發現所獻的祭品就在眼前。嚴恭曾經到市場買紙，缺少一些錢，忽然有人拿著兩千錢給他，說：『幫助你買紙。』說完就不見了。還有漁夫夜裡看見江中有火焰，火焰漂浮過來，用船迎接它，原來是一個經函。到天亮尋找，才發現是嚴恭家的經函。之後，嚴恭發願，大意是：沒有一個字不經過眼睛，沒有一個字不用心。到大業末年，子孫仍然傳承抄經的事業。郡里的盜賊互相約定不進入他所在的里巷，里人依賴他直到今天。所以抄經的行業仍然像過去一樣。（內典錄第十）
并州李遺龍六
李遺龍是并州人。他家世代以抄書為業，精通其中奧妙。李遺龍的父親名叫李烏龍，偏重本土道教的經書，不相信佛經，喜歡喝酒吃肉，誹謗佛經說：『胡人的聖人制造酒肉，哪裡有慈悲？』他一生中，不抄寫佛經。即使有人贈送金玉等利益，他都不抄經，更何況自己抄寫。於是他發狂，對李遺龍說：『如果你是我的兒子，就不可相信佛經，相信而違犯的，災禍不少。』說完就吐血而死。後來并州司馬，發心貞
【English Translation】 English version: Verification and Explanation (Right side excerpt from Records of Miraculous Responses from the Three Jewels).
Jiangzhou Yan Gong Five
During the Kaihuang era of the Sui Dynasty, Yan Gong was a native of Jiangzhou (present-day Nanjing). He built a hermitage outside the city to transcribe the Lotus Sutra (Fahua Jing), offering it with a pure heart. Whether it was paper or brush, he always used a pure mind, without any fraud. If someone sincerely requested it, he would give it without asking for anything in return. Upon receiving the materials, he would manage the sutra transcription according to the Dharma, bringing joy to the scholars. There were often ten Daoists or laypeople who would send money. Yan Gong personally checked and proofread, never tiring. Once, someone borrowed ten thousand coins from him to transcribe the sutra, and Yan Gong reluctantly gave it to him. After the borrower got the money, the boat capsized on the way, the money was lost, but the person survived. That day, Yan Gong entered the treasury and saw ten thousand coins wet as if soaked in water. He was surprised, and later when he saw the person who borrowed the money, he learned that he had been drowned. There was also a merchant who went to Guanting Lake to offer sacrifices to the gods. At night, he dreamed that the god said: 'Please give the offerings to Yan Gong, so that he can use them to transcribe the Lotus Sutra.' When he woke up, he found the offerings he had presented were right in front of him. Yan Gong once went to the market to buy paper and was short of money. Suddenly, someone handed him two thousand coins and said: 'I'll help you buy paper.' After saying that, he disappeared. There was also a fisherman who saw flames in the river at night. The flames floated over, and he welcomed them with a boat. It turned out to be a sutra box. When he searched in the morning, he found it was Yan Gong's sutra box. Later, Yan Gong made a vow, roughly saying: 'Not a single word will escape my eyes, and not a single word will be without my heart.' By the end of the Daye era, his descendants were still carrying on the work of transcribing sutras. The bandits in the county agreed not to enter his neighborhood, and the people of the neighborhood relied on him until today. Therefore, the business of transcribing sutras is still the same as in the past. (Internal Canon Records, Volume 10)
Bingzhou Li Yilong Six
Li Yilong was a native of Bingzhou (present-day Taiyuan, Shanxi). His family had been engaged in the business of copying books for generations, mastering its subtleties. Li Yilong's father was named Li Wulong. He favored the local Daoist scriptures and did not believe in Buddhist scriptures. He liked to drink alcohol and eat meat, and slandered Buddhist scriptures, saying: 'The saints of the barbarians make alcohol and meat, where is there compassion?' Throughout his life, he did not transcribe Buddhist scriptures. Even if someone offered him gold and jade as benefits, he would not transcribe them, let alone transcribe them himself. Then he went mad and said to Li Yilong: 'If you are my son, you must not believe in Buddhist scriptures. Those who believe and violate them will have no shortage of disasters.' After saying that, he vomited blood and died. Later, the Sima (military administrator) of Bingzhou, with a sincere heart, initiated
固。偏重法華。如法欲寫其經無能書。同志有人謂司馬曰。烏龍之子遺龍。繼業能書。其家邪見不寫佛經。君威能伏邪心。堪任書寫。司馬以方便調伏。更不隨。自稱家傳固辭。更雇余書生。造一部畢。若紙若筆。必以凈心。自出珍寶。如法營。欲清凈供養。復思惟。我既州主。龍豈不肯受言。逼以刑言。贖以金玉。龍遂立題目。悔責父遺囑。入夜不覺。一日一夜。次夜夢。百千天人。圍繞大威德天。龍前庭中住立問。誰人天。答我是汝父烏龍。先生愚氣不信佛經。墮大地獄。炎火纏身一日一夜。萬死萬生。求死不得。求生不得。五百利犁構我舌肉。不可具說。昨日地獄上忽有光明。于中現一化佛。說偈言。
假使遍法界 斷善諸眾生 一聞法華經 決定成菩提
如此六十四佛。次第而現說偈亦爾。爾時地獄火滅。變為涼池。我及眾生。捨身生第四天。天上法爾。初三事即知。汝造題目六十四字。一一之字。現化佛身。說偈救苦。我與汝身。一肉血分。依我一人善緣。地獄罪人聞偈離苦。同生一處。今圍繞者是也。汝舍先邪惡。書寫佛經。以為家業。復此因緣隱而不見。龍夢覺。流淚悔過。具白司馬。聞者歡喜。皆謂不意而造題尚爾。況乎若自書。若教人書。是人所得功德。無有限量。龍家書業。相
【現代漢語翻譯】 現代漢語譯本： 司馬（官名）非常重視《法華經》（Saddharma Puṇḍarīka Sūtra）。當他想如法抄寫此經時，卻找不到合適的書寫者。一位朋友對司馬說：『烏龍（人名）的兒子遺龍（人名），繼承了其父的書法技藝，擅長書寫。但他家持有邪見，不願抄寫佛經。您的威望能夠降伏他的邪心，足以勝任抄寫工作。』司馬試圖用方便之法調伏遺龍，但他始終不肯順從，聲稱這是家傳的規矩，堅決推辭。於是司馬僱傭了其他的書生，最終完成了一部經書的抄寫。無論是紙張還是筆墨，司馬都務必以清凈之心對待，親自拿出珍寶，如法地經營此事，以求清凈地供養。 他又思忖：『我既然是一州的州主，遺龍難道敢不聽我的話嗎？』於是他以刑罰相威脅，又以金玉為贖金，逼迫遺龍抄寫經書。遺龍於是立下題目，悔責父親的遺囑。當夜，他在睡夢中，夢見成百上千的天人，圍繞著大威德天（Mahābala-deva）。遺龍在庭中站立，問道：『你們是什麼人？』天人回答說：『我是你的父親烏龍。生前愚昧無知，不信佛經，墮入大地獄，被熊熊烈火纏身，一日一夜之間，經歷了萬死萬生，求死不得，求生不得。五百把鋒利的犁，耕犁我的舌頭，痛苦難以言說。昨日，地獄上空忽然出現光明，其中顯現出一尊化佛，說偈語道： 『假使遍法界，斷善諸眾生，一聞法華經，決定成菩提。』 如此六十四尊佛，次第顯現並宣說同樣的偈語。當時，地獄的火焰熄滅，化為清涼的池水。我和其他眾生，捨棄地獄之身，轉生到第四天。在天上自然而然地，最初的三件事便已知曉。你所立的題目，總共六十四個字，每一個字都顯現出化佛之身，宣說偈語，救度眾生的苦難。我和你身，本是同一血肉。憑藉我一人的善緣，地獄中的罪人聽聞偈語，脫離苦難，一同轉生到這裡。現在圍繞在你身邊的，就是他們。你應捨棄先前的邪惡之見，書寫佛經，以此作為家業。』說完這些因緣，天人便隱沒不見了。遺龍從夢中醒來，流著眼淚懺悔過錯，將夢中的情景全部告訴了司馬。聽聞此事的人都非常歡喜，都說沒想到只是立個題目尚且如此，更何況若是親自書寫，或是教人書寫，這個人所獲得的功德，將是無有窮盡的。遺龍一家從此以書寫佛經為家業，世代相傳。
【English Translation】 English version: Sima (an official title) highly valued the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). When he wanted to have the sutra copied according to the Dharma, he could not find a suitable scribe. A friend said to Sima: 'Yu Long (personal name), the son of Wu Long (personal name), inherited his father's calligraphy skills and is skilled in writing. However, his family holds heretical views and is unwilling to copy Buddhist scriptures. Your prestige can subdue his evil mind and he is qualified to undertake the writing.' Sima tried to subdue Yu Long with expedient means, but he always refused to comply, claiming that this was a family tradition and firmly declined. So Sima hired other scholars and finally completed a copy of the scripture. Whether it was paper or ink, Sima had to treat it with a pure heart, and personally took out treasures to manage the matter according to the Dharma, in order to make pure offerings. He also pondered: 'Since I am the governor of a state, how dare Yu Long disobey me?' So he threatened him with punishment and redeemed him with gold and jade, forcing Yu Long to copy the scriptures. Yu Long then set the topic, repenting of his father's will. That night, in his dream, he dreamed of hundreds of thousands of devas (heavenly beings) surrounding Mahābala-deva (Great Strength Deva). Yu Long stood in the courtyard and asked: 'Who are you?' The devas replied: 'I am your father, Wu Long. In life, I was ignorant and did not believe in Buddhist scriptures. I fell into the great hell, and was entangled in raging fire. In one day and one night, I experienced ten thousand deaths and ten thousand births, unable to seek death and unable to seek life. Five hundred sharp plows plowed my tongue, and the pain was indescribable. Yesterday, a light suddenly appeared in the sky above the hell, and a manifested Buddha appeared in it, saying the following gatha (verse): 'If all sentient beings throughout the dharmadhātu (the realm of reality) cut off their roots of goodness, Upon hearing the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) once, They will definitely attain bodhi (enlightenment).' In this way, sixty-four Buddhas appeared in succession and proclaimed the same gatha (verse). At that time, the flames of hell were extinguished and turned into a cool pool. I and other sentient beings abandoned our hellish bodies and were reborn in the fourth heaven. In heaven, naturally, the first three things were known. The topic you set, a total of sixty-four characters, each character manifested the body of a manifested Buddha, proclaiming gatha (verse) and saving sentient beings from suffering. You and I are of the same flesh and blood. By virtue of my good karma, the sinners in hell heard the gatha (verse), escaped from suffering, and were reborn here together. Those who are surrounding you now are them. You should abandon your previous evil views, write Buddhist scriptures, and take this as your family business.' After saying these causes and conditions, the devas disappeared. Yu Long woke up from his dream, repented of his mistakes with tears, and told Sima all the scenes in his dream. Everyone who heard this was very happy, and they all said that they did not expect that just setting a topic would be like this, let alone if one wrote it himself, or taught others to write it, the merits obtained by this person would be endless. From then on, the Yu Long family took writing Buddhist scriptures as their family business, passed down from generation to generation.
傳至於今矣。州內或每字禮供。而每日書。或行別讚詠。而每日寫者蓋多(云云新錄)。
唐梓州姚待七
梓州郪縣人姚待。以長安四年甲辰夏發願。為亡親自寫四大部經法華維摩各一部藥師經十卷金剛般若經一百卷。寫諸經了。寫般若經。得十四卷。日午時有一鹿。突門而入。立經床前。舉頭舐案訖。便伏床下。家有狗五六個。見鹿搖尾不敢輒吠。姚待下床抱得。亦不驚懼。為授三歸。跳躑屈腳。放而不去。至先天年中。諸經並畢。皆以帙裹將欲入函。有屠兒李回好者。不知何故。忽然而來。立於案前。指經而笑合掌而立欲取經。其屠兒口啞耳聾。兩眼俱赤耽酒兇惡。小有此德所寫之經。皆以瓔珞裝軸。唯般若經。飾以檀素。但個取素軸。明此人于般若有緣。待遂裹以白紙。盛以漆函。屠兒手所持刀。橫經函上。笑而馳去。一去之後。不復再見。莫知所之。鄰家夢鹿是待母。屠兒待父。命終之後。各依業受生。其子發願。為二親自寫大乘經。報已定故。頓不能害。且來受化而去。至開元四年。有玄宗觀道士朱法印。極明莊老。往眉州講說歲久乃還。時鄉中學士二十餘人。相就禮問。友人王超曹府。令豎子殺羊一腔。以袋盛肉。煮熟之後。心知其殺但忍。饞不得斷。隨例吃。計食不過四五臠。經於一日。
【現代漢語翻譯】 現代漢語譯本：此事流傳至今。梓州境內有人對每個字都恭敬禮拜，並且每日抄寫；也有人另行讚頌，並且每日抄寫，這樣的人很多（以上出自《新錄》）。
唐朝梓州姚待
梓州郪縣人姚待，在長安四年甲辰年夏天發願，為已故的父母親手抄寫四大部經，即《法華經》、《維摩經》各一部，《藥師經》十卷，《金剛般若經》一百卷。抄寫完其他經書後，開始抄寫《般若經》，抄寫到第十四卷時，中午時分，突然有一隻鹿闖入房門，站在經書桌前，抬頭舔了舔桌面，然後趴在床下。家裡養了五六條狗，看到鹿都搖著尾巴，不敢隨意吠叫。姚待下床抱住鹿，鹿也不驚慌害怕，姚待為它授了三歸依。鹿跳躍屈腿，放開它也不離開。到了先天年間，所有經書都抄寫完畢，都用書套包好，準備放入經函。有個屠夫李回，平時就好打架，不知什麼原因，忽然來到姚待面前，站在書桌前，指著經書笑著，合掌而立，想要拿經書。這個屠夫是個啞巴，耳朵也聾，兩眼通紅，嗜酒兇惡。姚待所抄寫的經書，都用瓔珞裝飾軸頭，只有《般若經》，用檀木和素絹裝飾。屠夫只是拿走了素絹的軸頭，說明這個人與《般若經》有緣。姚待於是用白紙包好《般若經》，裝入漆盒。屠夫用手拿著刀，橫放在經盒上，笑著跑走了。一走之後，再也沒有出現，不知道去了哪裡。鄰居做夢，夢見鹿是姚待的母親，屠夫是姚待的父親，他們命終之後，各自按照業力受生。他們的兒子發願，為父母親手抄寫大乘經，因為果報已定，所以屠夫不能加害，而且是來接受教化而去的。到了開元四年，有個玄宗觀的道士朱法印，精通莊子和老子的學說，前往眉州講學多年後返回。當時鄉里的學士二十多人，一起向他行禮請教。友人王超讓曹府的僕人殺了一隻羊，用袋子裝著羊肉，煮熟之後，王超心裡知道這是殺生，但還是忍不住饞，沒有斷絕吃肉的念頭，隨便吃了四五塊。經過了一天。
【English Translation】 English version: This matter has been passed down to this day. Within Zizhou, some people respectfully prostrate to each character and write them daily; others compose separate praises and write them daily, and there are many such people (as recorded in 'New Records').
Yao Dai of Zizhou in the Tang Dynasty
Yao Dai, a native of Qi County in Zizhou, made a vow in the summer of the Jia-Chen year of the fourth year of the Chang'an era to personally transcribe the four major scriptures for his deceased parents: one copy each of the Lotus Sutra (Fahua Jing), the Vimalakirti Sutra (Weimo Jing), ten scrolls of the Medicine Master Sutra (Yaoshi Jing), and one hundred scrolls of the Diamond Sutra (Jingang Banruo Jing). After transcribing the other scriptures, he began transcribing the Prajna Sutra (Banruo Jing). When he had transcribed fourteen scrolls, at noon one day, a deer suddenly burst into the room, stood before the scripture table, raised its head and licked the table, and then lay down under the bed. The five or six dogs in the house wagged their tails at the sight of the deer, but dared not bark. Yao Dai got off the bed and embraced the deer, which was not alarmed or afraid. Yao Dai administered the Three Refuges to it. The deer leaped and bent its legs, but did not leave when released. By the years of the Xiantian era, all the scriptures had been transcribed and were wrapped in covers, ready to be placed in scripture boxes. A butcher named Li Hui, who was fond of fighting, suddenly came for some unknown reason and stood before Yao Dai, pointing at the scriptures and laughing, clasping his hands together, wanting to take the scriptures. This butcher was mute, deaf, had bloodshot eyes, and was addicted to alcohol and violence. The scriptures that Yao Dai had transcribed were all adorned with jeweled shafts, except for the Prajna Sutra, which was adorned with sandalwood and plain silk. The butcher only took the plain silk shaft, indicating that this person had an affinity with the Prajna Sutra. Yao Dai then wrapped the Prajna Sutra in white paper and placed it in a lacquered box. The butcher held his knife horizontally across the scripture box, laughed, and rode away. After leaving, he was never seen again, and no one knew where he went. A neighbor dreamed that the deer was Yao Dai's mother and the butcher was Yao Dai's father, who, after their lives ended, were reborn according to their respective karma. Their son made a vow to personally transcribe the Mahayana scriptures for his parents, and because the karmic retribution was already determined, the butcher could not harm him, but rather came to receive transformation and then left. In the fourth year of the Kaiyuan era, a Taoist priest named Zhu Fayin from the Xuanzong Temple, who was extremely knowledgeable in the teachings of Zhuangzi and Laozi, went to Meizhou to lecture for many years before returning. At that time, more than twenty scholars from the village gathered to pay their respects and ask questions. A friend, Wang Chao, had a servant from the Cao household kill a sheep, put the mutton in a bag, and cooked it. Wang Chao knew in his heart that this was killing, but he could not resist his craving and did not abstain from eating meat, casually eating four or five pieces. A day passed.
至日映時。欻然壯熱頭痛。支節有若割切。至黃昏際。困篤彌甚。耳聞門外。有喚姚待之聲。心雖不欲出。看不覺身。以出外問有何事。使人黃衣狀若執刀。刺史喚言訖便行。待門外有溪。當去之時。亦不見溪閻。但見平坦大道。兩邊行樹。行可三四里。見一大城城是梓州城。其城複道重樓。白壁朱柱。亦甚秀麗。更問使者。此不是梓州城。使人莫語。城有五重門。其門兩邊各有門室。門門相對。門上各各題額。欲似篆書。不識其字。門數雖多。並無守者。街巷並亦無人。使者入五重門內。有一大廳。廊宇高峻。廳事及門。並無人守。至屏牖后。窺見廳上。有一人著紫。身稍肥大。容色端麗。如此已下使者入。入追姚待到。走入遙拜。怒目厲聲。何因勾率爾。許入殺人于凈處。吃思量莫知其事。俱見其嗔怒。眼中及口。皆有火光。忙怕驚惶。罔知攸指。即分疏曰。比來但持經。不曾殺人。亦不吃人肉。使問持何經。答持法華維摩藥師金剛般若經。著紫之人。聞姚待此說。凞怡微㗛。聞稱大善聲。傍忽有人。著黃衣不見其腳。手把一物。長二尺許。八棱成就。似打鼓槌。高聲唱曰。何于朱道士房吃肉。更不敢諱。便承實吃。吃幾許。報吃五六臠。著紫人問著黃衣人。其人報云。吃四兩八銖。即把筆書槌耳中遙聞。事非本
【現代漢語翻譯】 現代漢語譯本： 當太陽正中的時候，我忽然感到身體發熱頭痛，四肢關節像被刀割一樣疼痛。到了黃昏時分，病情更加嚴重。我聽到門外有人喊我的名字『姚待』。心裡雖然不想出去，但不知不覺地走了出去，問外面有什麼事。來人穿著黃色的衣服，樣子像拿著刀的差役，說『刺史』（地方長官）要見我，說完就走了。我看到門外有一條溪流，以為要從那裡過去。但走過去的時候，卻沒看到溪流，只看到一條平坦的大道，兩邊都是樹木。走了大約三四里路，看到一座大城，那座城是梓州城（地名）。城裡有複道重樓，白色的墻壁，紅色的柱子，非常秀麗。我問使者，『這不是梓州城』嗎？使者沒有說話。城有五重門，每道門的兩邊都有門房，門房相對而立。門上都題著字，像是篆書，我不認識那些字。門雖然很多，但沒有守衛的人。街巷裡也沒有人。使者帶我進入五重門內，裡面有一個大廳，走廊和屋檐都很高大。廳堂和門口，都沒有人守衛。走到屏風後面，我窺視大廳，看到廳上有一個穿著紫色衣服的人，身材稍微肥胖，容貌端莊美麗。使者把我帶到那裡，我走進去，遠遠地跪拜。那人怒目圓睜，厲聲問道：『你為什麼勾引別人，允許他們在乾淨的地方殺人？』我思來想去，不知道這件事。我看到他非常生氣，眼睛和嘴裡都冒著火光。我非常害怕，驚慌失措，不知道該怎麼辦。我立刻分辯說：『我一直都在誦經，不曾殺過人，也不吃人肉。』那人問我誦什麼經。我回答說：『誦《法華經》（Saddharma Puṇḍarīka Sūtra），《維摩經》（Vimalakīrti Nirdeśa Sūtra），《藥師經》（Bhaiṣajya-guru Sūtra），《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）。』穿著紫色衣服的人，聽到我說這些話，稍微高興了一下，臉上露出了笑容，稱讚說『太好了』。這時，忽然有一個人，穿著黃色的衣服，看不見他的腳。手裡拿著一個東西，大約二尺長，八個棱角，像打鼓的槌子。他高聲唱道：『你為什麼在朱道士的房間里吃肉？』我不敢隱瞞，便承認確實吃過肉。那人問我吃了多少。我回答說吃了五六塊。穿著紫色衣服的人問穿著黃色衣服的人。那人回答說：『吃了四兩八銖。』那人就拿起筆，把槌子放在耳朵旁，我遠遠地聽到，這件事不是我本意做的。 English version: At the time when the sun was at its zenith, I suddenly felt a fever and headache, and my limbs and joints ached as if they were being cut. By dusk, my condition had worsened significantly. I heard someone calling my name, 'Yao Dai,' outside the door. Although I didn't want to go out, I unconsciously walked out and asked what was the matter. The person who came was dressed in yellow, resembling a bailiff holding a knife, and said, 'The Prefect' (local governor) wants to see you,' and then left. I saw a stream outside the door and thought I had to cross it. But when I went there, I didn't see the stream, only a flat road with trees on both sides. After walking about three or four li, I saw a large city, which was Zizhou City (place name). The city had covered roads and multi-story buildings, with white walls and red pillars, which were very beautiful. I asked the messenger, 'Isn't this Zizhou City?' The messenger didn't say anything. The city had five layers of gates, with gatehouses on both sides of each gate, facing each other. Each gate had inscriptions, like seal script, which I didn't recognize. Although there were many gates, there were no guards. There was no one in the streets and alleys either. The messenger led me into the five layers of gates, and there was a large hall inside, with high corridors and eaves. There were no guards at the hall and the entrance. Walking behind the screen, I peeked into the hall and saw a person wearing purple clothes, slightly overweight, with a dignified and beautiful appearance. The messenger brought me there, and I went in and bowed from afar. The person glared angrily and asked sternly, 'Why did you seduce others and allow them to kill people in a clean place?' I thought about it and didn't know about this matter. I saw that he was very angry, with fire coming out of his eyes and mouth. I was very scared, panicked, and didn't know what to do. I immediately explained, 'I have always been reciting scriptures, I have never killed anyone, and I don't eat human flesh.' The person asked me what scriptures I recited. I replied, 'I recite the Saddharma Puṇḍarīka Sūtra (法華經), the Vimalakīrti Nirdeśa Sūtra (維摩經), the Bhaiṣajya-guru Sūtra (藥師經), and the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經).' The person in purple, hearing me say these words, was slightly pleased, and a smile appeared on his face, praising 'Excellent!' At this moment, suddenly a person, dressed in yellow, whose feet could not be seen, was holding something in his hand, about two chi long, with eight edges, like a drumstick. He loudly proclaimed, 'Why did you eat meat in Zhu Daoshi's room?' I didn't dare to hide it, and admitted that I had indeed eaten meat. The person asked me how much I had eaten. I replied that I had eaten five or six pieces. The person in purple asked the person in yellow. The person replied, 'He ate four liang and eight zhu.' Then the person picked up a pen and put the mallet next to his ear, and I heard from afar that this matter was not my original intention.
【English Translation】 At the time when the sun was at its zenith, I suddenly felt a fever and headache, and my limbs and joints ached as if they were being cut. By dusk, my condition had worsened significantly. I heard someone calling my name, 'Yao Dai,' outside the door. Although I didn't want to go out, I unconsciously walked out and asked what was the matter. The person who came was dressed in yellow, resembling a bailiff holding a knife, and said, 'The Prefect' (local governor) wants to see me,' and then left. I saw a stream outside the door and thought I had to cross it. But when I went there, I didn't see the stream, only a flat road with trees on both sides. After walking about three or four li, I saw a large city, which was Zizhou City (place name). The city had covered roads and multi-story buildings, with white walls and red pillars, which were very beautiful. I asked the messenger, 'Isn't this Zizhou City?' The messenger didn't say anything. The city had five layers of gates, with gatehouses on both sides of each gate, facing each other. Each gate had inscriptions, like seal script, which I didn't recognize. Although there were many gates, there were no guards. There was no one in the streets and alleys either. The messenger led me into the five layers of gates, and there was a large hall inside, with high corridors and eaves. There were no guards at the hall and the entrance. Walking behind the screen, I peeked into the hall and saw a person wearing purple clothes, slightly overweight, with a dignified and beautiful appearance. The messenger brought me there, and I went in and bowed from afar. The person glared angrily and asked sternly, 'Why did you seduce others and allow them to kill people in a clean place?' I thought about it and didn't know about this matter. I saw that he was very angry, with fire coming out of his eyes and mouth. I was very scared, panicked, and didn't know what to do. I immediately explained, 'I have always been reciting scriptures, I have never killed anyone, and I don't eat human flesh.' The person asked me what scriptures I recited. I replied, 'I recite the Saddharma Puṇḍarīka Sūtra (法華經), the Vimalakīrti Nirdeśa Sūtra (維摩經), the Bhaiṣajya-guru Sūtra (藥師經), and the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經).' The person in purple, hearing me say these words, was slightly pleased, and a smile appeared on his face, praising 'Excellent!' At this moment, suddenly a person, dressed in yellow, whose feet could not be seen, was holding something in his hand, about two chi long, with eight edges, like a drumstick. He loudly proclaimed, 'Why did you eat meat in Zhu Daoshi's room?' I didn't dare to hide it, and admitted that I had indeed eaten meat. The person asked me how much I had eaten. I replied that I had eaten five or six pieces. The person in purple asked the person in yellow. The person replied, 'He ate four liang and eight zhu.' Then the person picked up a pen and put the mallet next to his ear, and I heard from afar that this matter was not my original intention.
心。且放令去待曹府到曰。推問著紫人。又云。大云寺佛殿。早修遣成應諾。走出可五六步。廳西頭有一人著枷杻。四道釘䥡請問。姚待廳上人喚姚。功曹回不稱待名。看所著枷者。乃是屠兒李回好。著紫人問云。此人讀經寫經虛實。報云。是實。答了回看。但見空枷在地。不見屠兒。待初入時。廳前及門。不見有人守掌。及其得出。廳兩邊各有數千人。朱紫黃綠。位次各立。亦多女人。擔枷負鎖。或有反縛者。亦有籠頭者。乃于眾中。見待親家翁張楷亦在其中。雖著小枷。而無釘䥡。叩頭令遺家。中造經不得多語。更欲前進。被人約而不許。其中有一人。散要露顯語待忽去。此非語處。回見其中。乃是待莊邊村人張賢者。抱病連年。水漿不能入口。卿人見者。皆為必死之證。妻子親情。皆備兇具。姚待覺后報其兒。為寫法華等經。不逾半旬。病便得差。得放出屏墻之外。門門皆有人。投刀杖弓槊。儼然備列。投門人不放。待出所生又從廳東走來叫云。我兒無事得放。何以鹿欄不放。令待展臂示之。即宣衣袖。出臂示之。即便得出。及至覺寤。已經一日矣。
揚州高郵縣李丘令八
李丘令者。揚州高郵縣丞李丘一同父異母弟也。家屬相繼。放鷹犬殺生命。聚會親族。以為歡娛。不知慚愧。家兄丘一。再治
【現代漢語翻譯】 現代漢語譯本：關於『心』，且放任它去，等待曹府來人審問。他們說：『追問那個穿紫衣的人。』又說：『大云寺的佛殿，要儘快修好，答應了的事要做到。』姚待走出大約五六步，在廳堂西邊看到一個人戴著枷鎖，用四道釘子固定。姚待上前詢問，廳堂上的人喊他『姚功曹』，但他沒有應答。他仔細看那個戴枷的人，原來是屠夫李回好。穿紫衣的人問道：『這個人讀經、寫經是真是假？』有人回答：『是真的。』李回好聽了回答，回頭一看，只見空枷在地上，屠夫不見了。姚待剛進入廳堂時，廳前和門口都沒有人看守。等到他出來時，廳堂兩邊各有數千人，穿著硃紅、紫色、黃色、綠色的衣服，按照位次排列站立，其中有很多女人，有的擔著枷鎖，有的揹著鎖鏈，有的被反綁著，還有的戴著籠頭。姚待在人群中看到了他的親家翁張楷，也身在其中，雖然戴著小枷，但沒有釘子固定。姚待向他叩頭，讓他囑咐家人多造經書，不要多說話。他想再往前走，被人攔住不許。其中有一個人，想要泄露天機，對姚待說：『這裡不是說話的地方。』姚待回頭一看，發現是自己莊子邊的村民張賢者，他抱病多年，水米不能進，人們都認為他必死無疑，他的妻子親人都準備好了喪葬用品。姚待醒來后告訴他的兒子，為張賢者書寫法華經等經書，不到半個月，張賢者的病就好了。姚待被放出屏墻之外，每個門都有人，拿著刀、杖、弓、槊，嚴陣以待。守門人不放他走。姚待的生母又從廳堂東邊跑來叫道：『我的兒子沒事被放出來了，為什麼鹿欄還不放？』讓姚待伸出手臂給她看，她立即撩起衣袖，露出手臂給他看，姚待立刻就能出去了。等到他醒來，已經過了一天了。 揚州高郵縣的李丘令，是揚州高郵縣丞李丘一的同父異母弟弟。他們一家人經常放鷹犬捕獵，殺害生命，聚會親族，以此為樂，不知羞愧。他的哥哥李丘一，再次治理...
【English Translation】 English version: Regarding the 『mind,』 just let it go and wait for the people from Cao's mansion to interrogate. They said, 『Question the person in purple robes.』 They also said, 『The Buddha hall of Dayun Temple must be repaired as soon as possible; what has been promised must be done.』 Yao Dai walked about five or six steps and saw a person in the west of the hall wearing a cangue (wooden collar) fixed with four nails. Yao Dai stepped forward to inquire, and the person in the hall called him 『Yao Gongcao』 (Official Yao), but he did not respond. He carefully looked at the person wearing the cangue, and it turned out to be the butcher Li Huihao. The person in purple robes asked, 『Is it true that this person reads and writes scriptures?』 Someone replied, 『It is true.』 After hearing the answer, Li Huihao looked back and saw only an empty cangue on the ground; the butcher was gone. When Yao Dai first entered the hall, there was no one guarding the front of the hall and the gate. When he came out, there were thousands of people on both sides of the hall, dressed in scarlet, purple, yellow, and green, standing in order of rank. Among them were many women, some carrying cangues, some carrying chains, some being tied up, and some wearing muzzles. Yao Dai saw his father-in-law Zhang Kai in the crowd, also among them, wearing a small cangue but without nails. Yao Dai kowtowed to him, asking him to instruct his family to create more scriptures and not to speak too much. He wanted to go further, but was stopped and not allowed. One of them wanted to reveal the secret, saying to Yao Dai, 『This is not a place to talk.』 Yao Dai looked back and saw Zhang Xianzhe, a villager from his estate, who had been ill for many years and could not eat or drink. People thought he was sure to die, and his wife and relatives had prepared funeral supplies. After Yao Dai woke up, he told his son to write the Lotus Sutra and other scriptures for Zhang Xianzhe. In less than half a month, Zhang Xianzhe's illness was cured. Yao Dai was released outside the screen wall, and there were people at each gate, holding knives, staffs, bows, and spears, standing ready. The gatekeepers would not let him go. Yao Dai's birth mother ran from the east side of the hall and shouted, 『My son has been released without incident, why hasn't Lulan been released?』 She asked Yao Dai to show her his arm, and she immediately lifted her sleeve, showing him his arm, and Yao Dai was immediately able to leave. By the time he woke up, a day had passed. Li Qiuling of Gaoyou County, Yangzhou, was the half-brother of Li Qiuyi, the deputy magistrate of Gaoyou County, Yangzhou. His family often released hawks and dogs to hunt and kill living beings, gathering relatives and friends for pleasure, without knowing shame. His brother, Li Qiuyi, once again governed...
語冥事。心不信受。長安二年正月十九日。頓得重病便死。心上小援。丘令前依妻病。發造法華經一部愿。未果其志。其妻亦為救夫重病。立此造經誓。丘令死後七日方活。具說冥事云。吾初死之時。有六人羅剎婆。來云。我是炎魔大王使。以汝惡積故。追不可許暫住。即著枷鎖。驅行而去十餘里。有一人乘馬朱衣。手執弓箭。見丘令嗔怒高聲唱言。丘令是大惡者。何不輿火車。所言未畢。忽然身在火車。時有一沙門。以水灑車。身涼苦息。莫知誰救。更行五百餘里。見大城峻峙中有廳殿。王安處寶座。前後左右。各有數千人。朱紫黃綠。位次各坐其外。庭中有無量罪人。杻械枷鎖撿系反縛面縛等。種種雜居。皆向王而踞。王見我入嗔目問曰。汝無道殺生命。非法食啖。無功德分。豈非入寶山空手歸哉。爾時默恥無酬答。王遣使取一卷書。五十餘枚許。即披之曰。汝聞不。在生造罪。一一記錄。即出所造罪。一一呵責。更無所逃。卷將畢時。王微笑曰。汝有大功德。為妻欲造法華經。未遂心願。汝后室亦為汝起誓。赦汝已前眾罪。將還人間。廳下官人。朱衣黃綠。白王言。惡人難赦。如何放還。王言。此人有寫經愿。若在獄中。憶念昔事。唱立愿言。地獄空荒罪人生天。是故放還時。庭中無量罪人。聞此論說。捨身生
天。吾親蒙王放恩。由寫經愿而活。即盡所有。造經一百部。自手書愿文。並留因緣出矣。
唐河東練行尼九
河東有練行尼。常誦法華經。訪工書者一人。數倍酬直。特為凈室。令寫此經。一起一浴。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。寫七卷八年。及畢。供養殷重盡其恭敬。龍門僧法端。常集大眾。講法華經。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。乃自送付法端等。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。尼悲泣受以香水洗函。沐浴頂戴。繞佛行道。於七日不暫休息。既而開視。文字如故。后尋尼字。有人尼字練妙。后復改名感妙(法苑第二十七云。出冥報記尼法信)。
揚州嚴恭十
揚州嚴恭者。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。欲得錢五萬往揚州市。父母從之。恭乘船載錢而下。去揚州數十里許。逢江中一船載龜。將詣市賣之。恭問。知其故念龜當死因請贖之。龜主曰。我龜大頭別千錢乃可。恭問幾頭。答有五十。恭曰。我正有錢五萬。愿以贖之。龜主喜取錢付龜而去。恭盡以龜放江中。而空船詣揚州。其龜主別
【現代漢語翻譯】 現代漢語譯本： 天啊！我蒙受國王的恩德，因為抄寫佛經的願望而得以活命，我將盡我所有，製造佛經一百部，親自手書愿文，並留下這段因緣。 唐朝河東的練行尼（尼姑）。 河東有一位練行尼，經常誦讀《法華經》。她拜訪了一位擅長書法的人，以數倍的酬勞，特別準備了乾淨的房間，讓他抄寫這部經。每寫一筆就沐浴一次，點燃香薰衣服。並且在抄寫佛經的房間里，鑿開墻壁與外面相通，加裝一根竹筒，讓抄經人每次要呼出氣息時，就含著竹筒將氣吐到墻外。抄寫七卷經書用了八年時間，完成後，供養非常慇勤，盡其恭敬。龍門寺的僧人法端，經常聚集大眾，講解《法華經》。他因為這位尼姑的經書版本精良，派人去請求借閱。尼姑堅決推辭不給法端。法端責備她，尼姑不得已，只好親自將經書送到法端等人處。打開一看，只見黃紙，完全沒有文字。再打開其餘的經卷，都是這樣。法端等人慚愧恐懼，立即將經書送還給尼姑。尼姑悲傷地哭泣著接受了經書，用香水洗滌經函，沐浴后頂戴經書，繞佛行走，七天沒有片刻休息。之後再打開看，文字如舊。後來尋找尼姑的名字，有人說尼姑的名字叫練妙，後來又改名為感妙（《法苑珠林》第二十七卷記載，出自《冥報記》尼法信的故事）。 揚州嚴恭。 揚州的嚴恭，原本是泉州人，家境富裕，但沒有兄弟。父母疼愛嚴恭，對他言聽計從。陳朝大建初年，嚴恭年紀剛過二十歲，向父母請求，想要五萬錢到揚州做生意。父母答應了他。嚴恭乘船載著錢出發，距離揚州還有幾十里路的時候，遇到江中有一艘船載著烏龜，準備到市場上去賣。嚴恭詢問情況，得知他們因為烏龜快要死了才想賣掉，於是請求贖買這些烏龜。賣龜的人說：『我的烏龜個頭很大，每隻一千錢才可以。』嚴恭問有多少隻，回答說有五十隻。嚴恭說：『我正好有五萬錢，願意用來贖買它們。』賣龜的人高興地收了錢，把烏龜交給了嚴恭。嚴恭將所有的烏龜都放生到江中，然後空著船去了揚州。那個賣烏龜的人...
【English Translation】 English version: Oh heavens! I was favored by the king's grace and allowed to live because of my vow to transcribe scriptures. I will exhaust all that I have to create one hundred copies of scriptures, personally write the vows, and leave behind this cause and condition. The Bhikkhuni (nun) Lianxing of Hedong in the Tang Dynasty. There was a Bhikkhuni Lianxing in Hedong who constantly recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). She visited a skilled calligrapher, offering several times the usual fee, and specially prepared a clean room for him to transcribe this scripture. He would bathe after writing each stroke, burn incense to perfume his clothes. Furthermore, in the room where the scripture was being transcribed, a hole was drilled in the wall to connect to the outside, and a bamboo tube was added, so that each time the scribe wanted to exhale, he would hold the bamboo tube and exhale the air outside the wall. It took eight years to transcribe the seven fascicles, and upon completion, she made offerings with great sincerity and utmost respect. The monk Faduan of Longmen Temple, who often gathered the masses to lecture on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), sent someone to request the loan of this nun's scripture because of its excellent version. The nun firmly refused to give it to Faduan. Faduan reproached her, and the nun had no choice but to personally deliver the scripture to Faduan and the others. Upon opening it, they saw only yellow paper, completely devoid of writing. Opening the remaining scrolls, they were all the same. Ashamed and fearful, Faduan and the others immediately returned the scripture to the nun. The nun accepted the scripture with sorrowful weeping, washed the scripture box with fragrant water, bathed, and placed the scripture on her head, circumambulating the Buddha, without resting for seven days. Afterwards, when she opened it again, the writing was as before. Later, when searching for the nun's name, someone said the nun's name was Lianmiao, and later changed to Ganmiao (according to the twenty-seventh volume of Fa Yuan Zhu Lin, this comes from the story of the Bhikkhuni Faxin in Ming Bao Ji). Yan Gong of Yangzhou. Yan Gong of Yangzhou was originally from Quanzhou. His family was wealthy, but he had no brothers. His parents loved Yan Gong and obeyed his every word. In the early years of the Dajian era of the Chen Dynasty, Yan Gong, just over twenty years old, asked his parents for 50,000 coins to go to Yangzhou to do business. His parents agreed. Yan Gong set sail with the money, and when he was still dozens of miles away from Yangzhou, he encountered a boat in the river carrying turtles, intending to sell them at the market. Yan Gong inquired and learned that they wanted to sell the turtles because they were about to die, so he requested to redeem the turtles. The turtle seller said, 'My turtles are large, and each one costs 1,000 coins.' Yan Gong asked how many there were, and the seller replied that there were fifty. Yan Gong said, 'I happen to have 50,000 coins, and I am willing to use them to redeem them.' The turtle seller happily took the money and handed the turtles over to Yan Gong. Yan Gong released all the turtles into the river, and then went to Yangzhou with an empty boat. The turtle seller...
恭行十餘里。船沒而死。是恭父母在家。昏時有烏衣客五十人。詣門寄宿。並送錢五萬。付恭父曰。君兒在揚州。附此錢歸。愿依數受之。恭父怪愕。疑恭死因審之。客曰。兒無恙。但不須錢用故附歸耳。恭父受之。記是本錢而皆水濕。留客為設食。客止明旦辭去。后月餘日。恭還家。父母大喜。既而問附錢所由。恭答無之。父母說客形狀及附錢月日。贖龜之日。於是知五十客皆所贖龜也。父子驚歎。因揚州起精舍。專寫法華經。遂從家揚州家轉富。大起房廊。為寫經之室。莊嚴清凈供給豐厚。書生常數十人。揚州道俗共相崇敬。號曰嚴法華里。嘗有知親。從貸經錢一萬。恭不獲已與之。貸者受錢。以船戴歸。中路傾船。一萬濕錢。如新出水。恭甚怪之。后見前貸錢。入乃知濕錢。是所貸者。又有商人。至宮亭湖。于神所祭。須肉食並上物。其夜夢。神送物還之謂曰。債君為我持此奉法華。以給經用故也。且而所上神物。皆在其前。於是商人。嘆異送達恭處。而倍加厚施。其後恭至市買經紙。適遇小錢。忽見一人。持錢三千授恭曰。助君買紙。言畢不見。而錢在其前。於是怪異。如此非一。隋開皇末恭死。鄰人夢。恭死生凈天。夢問凈天何。答兜率內院。無雜穢故。恭死子孤傳其業。隋季盜賊至江都者。皆相與約勿入
【現代漢語翻譯】 現代漢語譯本： 嚴恭步行十餘里，結果船沉而死。當時嚴恭的父母在家中，傍晚時分來了五十個穿著黑衣的客人，到他家請求借宿，並送上五萬錢，交給嚴恭的父親說：『您的兒子在揚州，托我們把這些錢帶回來，希望您能如數收下。』嚴恭的父親感到奇怪和驚訝，懷疑嚴恭已經死了，於是詢問他們。客人說：『您的兒子沒事，只是不需要用錢，所以讓我們帶回來。』嚴恭的父親收下了錢，發現這些錢都是原來他給兒子的本錢，而且都被水浸濕了。他留客人吃飯，客人住了一晚，第二天早上就告辭離開了。一個月后，嚴恭回到家中，父母非常高興。後來，父母問起託人帶錢的事情，嚴恭回答說沒有這回事。父母就說了黑衣客人的模樣以及送錢的月日，正是嚴恭贖龜的那天。於是他們才知道這五十個客人都是嚴恭所贖的烏龜變的。父子倆都感到驚奇和讚歎。因此，他們在揚州建造了一座精舍，專門抄寫法華經。從此以後，嚴恭家從揚州開始變得富裕起來，建造了許多房屋，作為抄經的場所，裝飾得莊嚴清凈，供給也很豐厚，常年有幾十個書生在那裡抄經。揚州的僧人和俗人都非常崇敬他，稱他居住的地方為『嚴法華里』。 曾經有個相識的人，向嚴恭借一萬經錢。嚴恭不得已借給了他。借錢的人拿著錢，用船載著回家，在半路上船翻了，一萬濕錢，就像剛從水裡撈出來一樣。嚴恭感到非常奇怪。後來，他看到之前借出去的錢，才知道那些濕錢就是借出去的錢。還有個商人，到了宮亭湖，在神廟裡祭祀，需要肉食和祭品。當天晚上，他夢見神把祭品送還給他，說：『我欠你的人情，你替我把這些東西供奉給法華經，用來供給抄經的費用。』而且他所供奉的神物，都在他的面前。於是商人感到驚歎和奇異，把東西送到嚴恭那裡，並且加倍地厚施。之後，嚴恭到市場購買經紙，正好缺少小錢，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，而錢就在他的面前。於是他感到怪異，這樣的事情不止一次發生。隋朝開皇末年，嚴恭去世。鄰居夢見嚴恭死後升到了凈天。夢中人問什麼是凈天，回答說：『是兜率內院，沒有雜穢的地方。』嚴恭死後，兒子繼承了他的事業。隋朝末年，到江都的盜賊，都互相約定不要進入嚴恭的住所。
【English Translation】 English version: Yan Gong walked more than ten li (Chinese mile), and his boat sank, resulting in his death. At that time, Yan Gong's parents were at home. In the evening, fifty guests dressed in black arrived at his door, requesting lodging and presenting fifty thousand coins to Yan Gong's father, saying, 'Your son is in Yangzhou and asked us to bring this money back. We hope you will accept it in full.' Yan Gong's father was surprised and astonished, suspecting that Yan Gong had died, so he questioned them. The guests said, 'Your son is fine, but he doesn't need the money, so he asked us to bring it back.' Yan Gong's father accepted the money and found that it was all the original capital he had given his son, and it was all wet. He invited the guests to eat, and they stayed overnight, departing the next morning. A month later, Yan Gong returned home, and his parents were overjoyed. Later, his parents asked about the money being sent back, and Yan Gong replied that he had not sent any. His parents described the appearance of the black-clad guests and the date of the money's return, which was the same day Yan Gong had redeemed the turtles. Then they realized that the fifty guests were all the turtles that Yan Gong had redeemed. Both father and son were amazed and astonished. Therefore, they built a Jing She (精舍, a Buddhist retreat) in Yangzhou, dedicated to copying the Lotus Sutra (法華經, Fahua Jing). From then on, Yan Gong's family began to prosper in Yangzhou, building many houses as places for copying the sutra, decorating them solemnly and purely, and providing generous supplies. Dozens of scholars were constantly there copying the sutra. The monks and laypeople of Yangzhou greatly respected him, calling the place where he lived 'Yan Fahua Li (嚴法華里, Yan's Lotus Sutra Neighborhood)'. Once, an acquaintance borrowed ten thousand coins for sutra expenses from Yan Gong. Yan Gong reluctantly lent it to him. The borrower took the money and carried it home by boat, but the boat capsized on the way, and the ten thousand wet coins looked as if they had just been taken out of the water. Yan Gong found it very strange. Later, he saw the money that had been borrowed and realized that the wet coins were the borrowed money. There was also a merchant who went to Gongting Lake and made offerings at the shrine, needing meat and sacrificial items. That night, he dreamed that the god returned the offerings to him, saying, 'I owe you a favor. Please take these offerings to the Lotus Sutra to provide for the expenses of copying the sutra.' And the divine objects he had offered were all in front of him. So the merchant was amazed and astonished, and he sent the items to Yan Gong and made generous offerings. Later, Yan Gong went to the market to buy sutra paper and happened to be short of small change. Suddenly, he saw a person handing three thousand coins to Yan Gong, saying, 'To help you buy paper.' After saying that, he disappeared, and the money was in front of him. So he felt strange, and such things happened more than once. At the end of the Kaihuang era of the Sui Dynasty, Yan Gong died. A neighbor dreamed that Yan Gong was reborn in a Pure Heaven (凈天, Jing Tian) after death. The dreamer asked what Pure Heaven was, and the answer was, 'It is the inner court of Tushita (兜率內院, Doushuai Neiyuan), a place without impurities.' After Yan Gong died, his son inherited his work. At the end of the Sui Dynasty, the thieves who came to Jiangdu all agreed not to enter Yan Gong's residence.
嚴法華里。里人賴之。獲全其處。至今寫經不已。州邑共見。京師人云。亦多知之。附馬宗公蕭。最所祥審矣(記者曰。蔣州嚴恭。與揚嚴恭其事大同。彼緣出感通錄等此緣出冥報記等。依有廣略不同。前後出之。乞具尋始末悉之)。
滿州虞縣不信男十一
滿州虞縣有一男。失姓名。偏事神道。不信佛法。若見佛像及僧洗目。若聞說法及誦經音洗耳。因善知識化誘。更不肯受。或時依私要。往詣仁壽寺僧道如所。在門外謂。如有私用。將貸錢三千文。如曰。錢在寺庫。不可惜之。但吾依檀主請。造法華經。至方便品初行終。尚未書一字。硯水既干。公為吾辦水畢。將欲起。男思惟。我本不見三寶今依無他。來投此處。若取硯水。豈非不祥。若不取之。必違要契。良久取水與之而去。如寫行已尋男子。更不見所在。男馳走投河流。不覺僻地悶絕。良久而起。流泣悔過。投寺謂如曰。吾悶絕入死門。兩人來驅向炎魔王宮。王初見吾恚曰。汝以邪見自莊嚴身。報在阿鼻。於時空中忽在異光。照吾頂。王撿始末。知是法華方便品初行終一字。取水令寫。故文字現佛身來助。問此誰光。答我是方便品文字。法華文字。一一皆是佛也。此男歸我故來救。時王歡喜曰。皆善哉。法華文字。變身放大光。尚救不信者。何
【現代漢語翻譯】 現代漢語譯本： 嚴法華里（Yan Fahua Li，地名）。那裡的人民依賴它，得以保全他們的居所。至今抄寫佛經的行為沒有停止。州和縣的人們都共同見證了這件事。京城的人說，也大多知道這件事。駙馬宗公蕭（Fu Ma Zong Gong Xiao）對此最為詳細地瞭解。 （記者說：蔣州的嚴恭，與揚州的嚴恭，他們的事情大致相同。他們的緣起分別出自《感應錄》和《冥報記》等。根據記載，內容有詳有略，前後出現。希望詳細查閱始末，就能瞭解全部。） 滿州虞縣不信佛法的男子十一： 滿州虞縣有一個男子，姓名已失傳，偏好侍奉神靈，不相信佛法。如果看到佛像或僧人，就洗眼睛；如果聽到說法或誦經的聲音，就洗耳朵。因為善知識的勸化誘導，他更加不肯接受。有一次，因為私事，他前往仁壽寺拜訪僧人道如。在門外，他說：『我有些私事，想借三千文錢。』道如說：『錢在寺廟的倉庫里，不必吝惜。但我接受了檀越的請求，正在抄寫法華經，寫到《方便品》第一行末尾，還沒有寫一個字。硯臺里的水已經幹了，你幫我把水添滿。』說完，道如將要起身。 那男子心想：『我本來不信奉三寶，現在因為沒有其他辦法，才來到這裡。如果取硯臺里的水，豈不是不祥之兆？如果不取，必定違背約定。』猶豫了很久，他還是取了水給道如，然後離開了。道如寫完那一行字后，尋找那個男子，卻再也找不到他了。那男子奔跑著跳入河流，不知不覺到了偏僻的地方，昏悶過去。過了很久才醒來，流著眼淚懺悔自己的過錯。他回到寺廟，對道如說：『我昏迷過去，進入了死門。有兩個鬼卒押著我前往閻魔王（Yan Mo Wang，掌管地獄的閻王）的宮殿。閻魔王初次見到我，憤怒地說：『你用邪見裝飾自己，報應將在阿鼻地獄（Avi，八大地獄之一）。』這時，空中忽然出現奇異的光芒，照耀著我的頭頂。閻魔王檢查了事情的始末，知道是因為《法華經·方便品》第一行末尾的一個字，取水讓他抄寫，所以文字顯現出佛身來幫助我。』閻魔王問道：『這是誰的光芒？』回答說：『我是《方便品》的文字，法華經的每一個文字，都是佛啊。這個男子要歸順我，所以我來救他。』當時閻魔王歡喜地說：『太好了！法華經的文字，變身放出大光明，尚且能救不信的人，何況是……』
【English Translation】 English version: Yan Fahua Li (Yan Fahua Li, place name). The people there relied on it and were able to preserve their homes. To this day, the act of copying Buddhist scriptures has not stopped. The people of the prefecture and county have all witnessed this. People in the capital say that they also mostly know about it. The Prince Consort Zong Gong Xiao (Fu Ma Zong Gong Xiao) knows this most thoroughly. (The reporter said: Yan Gong of Jiang Prefecture and Yan Gong of Yang Prefecture, their stories are roughly the same. Their origins come from 'Records of Miraculous Responses' and 'Records of Retribution,' etc., respectively. According to the records, the content varies in detail and appears in different orders. It is hoped that a detailed examination of the beginning and end will reveal the whole story.) The Eleventh Unbelieving Man from Yu County, Man Prefecture: There was a man in Yu County, Man Prefecture, whose name has been lost, who favored serving spirits and did not believe in the Buddha Dharma. If he saw a Buddha statue or a monk, he would wash his eyes; if he heard the sound of Dharma teaching or scripture recitation, he would wash his ears. Because of the persuasion and guidance of a virtuous friend, he was even more unwilling to accept it. Once, because of a private matter, he went to Renshou Temple to visit the monk Dao Ru. At the door, he said, 'I have some private matters and want to borrow three thousand coins.' Dao Ru said, 'The money is in the temple's treasury, there is no need to be stingy. But I have accepted the request of a benefactor and am copying the Lotus Sutra, up to the end of the first line of the 'Expedient Means' chapter, and have not yet written a single word. The inkstone water is dry, please help me fill it up.' After saying that, Dao Ru was about to get up. The man thought to himself, 'I originally did not believe in the Three Jewels, but now I have come here because there is no other way. If I take the water from the inkstone, wouldn't that be an ominous sign? If I don't take it, I will surely violate the agreement.' After hesitating for a long time, he still took the water and gave it to Dao Ru, and then left. After Dao Ru finished writing that line, he looked for the man, but could no longer find him. The man ran and jumped into the river, and unknowingly reached a remote place and fainted. After a long time, he woke up, shedding tears of repentance for his mistakes. He returned to the temple and said to Dao Ru, 'I fainted and entered the gate of death. Two ghost soldiers escorted me to the palace of Yama (Yan Mo Wang, the king who governs hell). When Yama first saw me, he said angrily, 'You adorn yourself with wrong views, and your retribution will be in Avici Hell (Avi, one of the eight great hells).' At this time, a strange light suddenly appeared in the sky, shining on the top of my head. Yama examined the beginning and end of the matter and knew that it was because of a word at the end of the first line of the 'Expedient Means' chapter of the Lotus Sutra, and he took the water to let him copy it, so the words manifested as the Buddha's body to help me.' Yama asked, 'Whose light is this?' The answer was, 'I am the words of the 'Expedient Means' chapter, every word of the Lotus Sutra is a Buddha. This man wants to submit to me, so I came to save him.' At that time, Yama joyfully said, 'Excellent! The words of the Lotus Sutra, transforming and emitting great light, can still save those who do not believe, let alone...'
況信心人。即示歸路得還活。即出家舍家。寫經一十六部。巡禮名山。不知所終。
隋大業中客僧十二
隋大業中有客僧。行至太山廟求寄宿。廟令曰。此無別舍。唯神廟。廡下可宿。然而比來寄宿者。輒必死。僧曰無苦也。令不得已從之。為設床于廡下。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。愿見護之。神曰。遇其死者將至。聞弟子聲。因自懼死非殺之也。愿師無慮。僧因近坐。說談如食項。良久僧問曰。世間人傳說。太山活鬼寧有之也。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。神問曰。姓名何。僧具答姓名。神曰。一人已生人間。一人重罪在獄不可喚。與師就見耳也。僧甚悅。因共起出門。不遠而至一所。多見廟獄。火燒光焰甚盛。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。令人傷心曰。此是也。師不復欲歷觀耶。僧愁愍求出。俄而至廟。又與神同坐因問。欲救同學。有得理耶。神曰可得耳。能為寫法華經者便免。既而將曙。神辭僧入堂。旦而廟令視。僧不死怪異之僧因為說。仍即為寫法華經一部。經既成莊嚴畢。又將經就廟而宿。其夜神出如初。歡喜禮拜。慰問來意。僧以
【現代漢語翻譯】 現代漢語譯本 如果是有信心的人，就告訴他迴歸正道的路徑，就能死而復生。於是他離開家庭，出家修行，抄寫了十六部經書，巡禮各處名山，最終不知所蹤。
隋朝大業年間有位雲遊僧人
隋朝大業年間，有位雲遊僧人，來到泰山廟請求借宿。廟祝說：『這裡沒有別的房舍，只有神廟的廂房可以住。然而近來借宿的人，往往都會死去。』僧人說：『沒關係。』廟祝不得已答應了他，在廂房裡為他安排了床鋪。僧人到了晚上，端坐誦經，大約過了一個更次（古代計時單位，約兩小時）。聽到屋裡有環珮的聲音，不久神就出來向僧人禮拜。僧人說：『聽說住在這裡的人大多會死，難道是您加害的嗎？希望您能保護我。』神說：『遇到那些將要死去的人來到這裡，聽到弟子的誦經聲，他們就因為害怕而死去，我並沒有殺他們。希望師父不要擔心。』僧人於是靠近神坐下，像熟人一樣交談。過了很久，僧人問道：『世間人傳說，泰山有活鬼，真的有這回事嗎？』神說：『弟子福薄，確實有。您想見見您已故的親人嗎？』僧人說：『我有兩位同學僧人先去世了，希望能見到他們。』神問道：『他們叫什麼名字？』僧人詳細地回答了他們的姓名。神說：『其中一人已經轉生到人間，另一人罪孽深重，在監獄裡無法召喚。我可以帶您去看看他。』僧人非常高興。於是和神一起出門，走了不遠就到了一處地方，看到了很多廟裡的監獄，火燒的光焰非常旺盛。神帶著僧人進入一個院子，遠遠地看見一個人在火中，號叫著說不出話來，形貌改變得無法辨認，血肉燒焦的氣味，令人傷心。神說：『這就是他。師父還想繼續看下去嗎？』僧人愁苦悲憫，請求出去。一會兒回到了廟裡，又和神一同坐下，僧人問道：『想要救我的同學，有什麼辦法嗎？』神說：『可以的。如果能為他抄寫法華經，就可以免除他的罪過。』不久天就快亮了，神向僧人告辭進入神堂。第二天早上，廟祝來看，僧人沒有死，感到非常奇怪，僧人就把事情的經過告訴了他，於是就為他抄寫了一部法華經。經書抄寫完成，莊嚴完畢，又將經書帶到廟裡住宿。那天晚上，神像先前一樣出現，歡喜地禮拜，慰問僧人的來意。僧人把抄寫 法華經
【English Translation】 English version If a person of faith is present, show him the path of return so that he may be revived. Then he left his home and became a monk, transcribed sixteen scriptures, and visited famous mountains, eventually disappearing without a trace.
During the Daye era of the Sui Dynasty, there was a traveling monk
During the Daye era of the Sui Dynasty, there was a traveling monk who arrived at the Taishan Temple (Mount Tai Temple) and requested lodging. The temple warden said, 'There are no other accommodations here, only the temple's side rooms. However, those who have lodged here recently have invariably died.' The monk said, 'It's alright.' The warden reluctantly agreed and arranged a bed for him in the side room. When night came, the monk sat upright and recited scriptures for about one geng (an ancient unit of time, approximately two hours). He heard the sound of jade pendants in the room, and soon the deity appeared and bowed to the monk. The monk said, 'I have heard that most of those who stay here die. Is it you who harms them? I hope you can protect me.' The deity said, 'When those who are about to die come here, they hear the disciple's chanting and die out of fear. I did not kill them. I hope the master does not worry.' The monk then sat closer to the deity and conversed like an acquaintance. After a long time, the monk asked, 'The world says that there are living ghosts in Taishan (Mount Tai). Is this true?' The deity said, 'I have little fortune, but it is true. Would you like to see your deceased relatives?' The monk said, 'I have two fellow monks who died earlier. I hope to see them.' The deity asked, 'What are their names?' The monk answered their names in detail. The deity said, 'One of them has already been reborn into the human realm, and the other is heavily burdened with sins and cannot be summoned from prison. I can take you to see him.' The monk was very happy. So he went out with the deity, and they soon arrived at a place where they saw many temple prisons, with flames burning very brightly. The deity led the monk into a courtyard, and from afar they saw a person in the fire, crying out but unable to speak, his appearance changed beyond recognition, and the smell of burnt flesh was heartbreaking. The deity said, 'This is him. Does the master want to continue watching?' The monk was distressed and compassionate and asked to leave. Soon they returned to the temple, and the monk sat down with the deity again. The monk asked, 'Is there any way to save my fellow monk?' The deity said, 'Yes, there is. If you can transcribe the Lotus Sutra (Fahua Jing), he can be freed from his sins.' Soon it was almost dawn, and the deity bid farewell to the monk and entered the shrine. The next morning, the temple warden came to see that the monk had not died and was very surprised. The monk told him what had happened, so he transcribed a copy of the Lotus Sutra (Fahua Jing) for him. After the scripture was transcribed and adorned, he took the scripture to the temple to stay overnight. That night, the deity appeared as before, happily bowing and inquiring about the monk's intentions. The monk told him about transcribing the Lotus Sutra
事告之。神曰。弟子知之。師為寫經。始書題目。彼已脫免。今又出生不在人問也。然此處不凈潔。不可安經。愿師還將送。經向寺。言訖久之。將曉辭訣而去。入僧送經于寺(又出法苑第十八)。
絳州孤山西河道場僧十三
絳州有孤山。西河造立堂舍。多樹林木。頗得山居形勝處也。永徽年中有二人僧。同房而住。一人名僧行。行三階佛法。一人名僧法。行法華三昧。二人要契。若先亡者。必告生處。如昔無著世親。后僧行先亡。雖思慕之三年。無示告生處。堂有觀音像。斷食祈誓。必有感應。僧法斷食五日。在堂不出戶外。至五日夜。夢有一沙門謂法曰。汝執取我裳角。將見僧行生處。即執裳角。須臾至地獄。猛火熾燃。不可親近。鐵網七重而覆其上。鐵扉四面閉甚固。百千沙門。犯凈戒不調身心者。在中受苦。沙門謂防守羅剎曰。此中有沙門僧行不。答有。又曰欲見。答不可見。沙門語羅剎昔同行思慕而來。我等佛子。汝如何固惜。答若欲見隨意即見。時羅剎以鋒貫黑炭示之曰。此是僧行也。僧法見黑炭流泣。沙門釋子。如何受重苦愿欲見昔形。時羅剎唱活宛如平生。但身體燒爛。謂法曰。吾昔貢高恣犯。汝將救吾苦。法曰。如何救之。答為造法華經。法曰。如何造。答一日之中。以可畢其功。
【現代漢語翻譯】 現代漢語譯本：
（僧人）把這件事告訴了神。神說：『弟子知道這件事。』（於是）師父開始抄寫經書，剛寫好題目，那個人就已經脫離苦難了。現在他又出生了，但不在人間了。然而，這裡不乾淨，不適合安放經書。希望師父還是把經書送到寺廟裡去。』說完這些話過了很久，天快亮的時候，（神）告別離去。僧人拿著經書送到寺廟。（出自《法苑珠林》第十八卷） 絳州孤山西河道場的僧人十三： 絳州有個孤山，西河在那裡建造堂舍，種植了很多樹木，頗有山居的優美景象。永徽年間，有兩個僧人同住一間房。一個名叫僧行（音譯，意義不明），修習三階佛法（Three Stages teaching）。一個名叫僧法（音譯，意義不明），修習法華三昧（Lotus Samadhi）。兩人約定，如果誰先去世，一定要告知對方投生的地方，就像以前的無著（Asanga）和世親（Vasubandhu）一樣。後來僧行先去世了，雖然僧法思念了他三年，但僧行沒有顯現告知投生之處。僧法在堂里有一尊觀音像（Avalokitesvara），於是斷食祈禱發誓，一定要得到感應。僧法斷食五天，在堂里不出門。到了第五天晚上，夢見一個沙門（Shramana，出家修道者）對僧法說：『你抓住我的衣角，我將帶你去看僧行投生的地方。』僧法就抓住沙門的衣角，一會兒就到了地獄。猛烈的火焰燃燒著，無法靠近。七層鐵網覆蓋在上面，四面鐵門緊閉。成千上萬的沙門，因為犯了凈戒，不調伏身心，在裡面受苦。沙門問防守的羅剎（Rakshasa，惡鬼）說：『這裡面有沒有沙門僧行？』羅剎回答說：『有。』沙門又說：『我想見他。』羅剎回答說：『不能見。』沙門對羅剎說：『以前我們是同修，因為思念他才來的。我們都是佛弟子，你為什麼要這樣吝惜？』羅剎回答說：『如果想見，就隨你見。』當時羅剎用鋒利的刀貫穿一塊黑炭給僧法看，說：『這就是僧行。』僧法看見黑炭，流下了眼淚。沙門釋子（釋迦牟尼佛的弟子），怎麼會受這麼重的苦？（僧法）希望見到他以前的樣子。當時羅剎唱了一聲，（僧行）宛如平生一樣，但身體燒爛了，對僧法說：『我以前貢高我慢，恣意犯戒。你將如何救我脫離苦海？』僧法問：『如何救你？』（僧行）回答說：『為我造法華經（Lotus Sutra）。』僧法問：『如何造？』（僧行）回答說：『一天之內，就可以完成。』
【English Translation】 English version:
(The monk) told the spirit about this matter. The spirit said, 'This disciple knows about it.' (So) the master began to transcribe the scripture, and as soon as the title was written, that person had already escaped suffering. Now he is born again, but not in the human realm. However, this place is not clean and not suitable for placing the scripture. I hope the master will still send the scripture to the temple.' After saying these words for a long time, as dawn was approaching, (the spirit) bid farewell and left. The monk took the scripture and sent it to the temple. (From Fa Yuan Zhu Lin, Volume 18) Thirteen monks from the Guanshan Xihe Dojo in Jiang Prefecture: In Jiang Prefecture, there is Guanshan (Orphan Mountain). Xihe built halls and houses there, and planted many trees, creating a beautiful mountain dwelling scene. During the Yonghui era, there were two monks living in the same room. One was named Sengxing (transliteration, meaning unknown), who practiced the Three Stages teaching. The other was named Sengfa (transliteration, meaning unknown), who practiced the Lotus Samadhi. The two made an agreement that if one of them died first, he must inform the other of his place of rebirth, just like Asanga and Vasubandhu in the past. Later, Sengxing died first. Although Sengfa missed him for three years, Sengxing did not appear to inform him of his place of rebirth. Sengfa had an Avalokitesvara statue in the hall, so he fasted and vowed to receive a response. Sengfa fasted for five days, staying in the hall without going outside. On the night of the fifth day, he dreamed that a Shramana (ascetic) said to Sengfa, 'Hold onto the corner of my robe, and I will take you to see Sengxing's place of rebirth.' Sengfa grabbed the corner of the Shramana's robe, and in a moment, they arrived in hell. Fierce flames were burning, making it impossible to approach. Seven layers of iron nets covered it, and the four iron gates were tightly closed. Thousands of Shramanas, who had violated the precepts and failed to subdue their minds and bodies, were suffering inside. The Shramana asked the Rakshasa (demon) guarding the place, 'Is there a Shramana Sengxing here?' The Rakshasa replied, 'Yes.' The Shramana then said, 'I want to see him.' The Rakshasa replied, 'You cannot see him.' The Shramana said to the Rakshasa, 'We used to practice together, and we came here out of longing for him. We are all disciples of the Buddha, why are you being so stingy?' The Rakshasa replied, 'If you want to see him, you may see him as you wish.' At that time, the Rakshasa pierced a piece of black charcoal with a sharp knife and showed it to Sengfa, saying, 'This is Sengxing.' Sengfa saw the black charcoal and shed tears. How could a Shramana, a disciple of Shakyamuni Buddha, suffer such great pain? (Sengfa) wished to see his former appearance. At that moment, the Rakshasa chanted a spell, and (Sengxing) appeared as he was in life, but his body was burned and rotten. He said to Sengfa, 'In the past, I was arrogant and indulged in violating the precepts. How will you save me from this sea of suffering?' Sengfa asked, 'How can I save you?' (Sengxing) replied, 'Create a Lotus Sutra for me.' Sengfa asked, 'How do I create it?' (Sengxing) replied, 'It can be completed in one day.'
法曰。貧道豈可一日中畢。答吾苦不可忍。剎那難過。非一日猛利行。焉得苦息。爾時羅剎嗔呵。以鋒貫之。投地獄中。法隨前沙門而出夢覺。即日舍衣缽資。雇書生四十人。一日寫之。供養禮拜。其夜又夢。前沙門來告。僧行早離地獄苦。近生第二天。盛自手注之而所見也。
北齊仕人十四
北齊時有仕人。姓梁甚豪富。將死謂其妻子曰。吾平生愛奴及馬。皆使乘日久稱人意吾死可以為殉。不然無所使乘也。及其死家人以囊盛土。厭奴殺之。馬則未殺。奴死四日。而蘇說云。當不覺。去忽至官府門。門人因留止在門。所𨒬一夜。明旦見其亡主。被鎖嚴兵守衛。將入官所。見奴謂。且我謂死得使奴婢。遺言喚汝。今各自受。全不相關。今當白官放汝。言畢而入。奴從屏外窺之見官。問守衛人曰。昨日押取脂多少乎。對曰。得八升。官曰。更將去押取一斛六升。主即被牽出。竟不得言。明旦又來有喜色。謂奴曰。今為汝白也。乃入官問脂乎。對曰不得。官問所以。主司曰。此人死三日。家人為請僧設齋。每聞經唄聲。鐵梁輒折。故不得也。官曰。且將去。主司因白官請放奴。官即喚放俱出門。主遣傳語其妻子曰。賴汝等追福。得免大苦。然猶未脫。能更寫法華經。造像以相救濟。冀因得免自今無設祭。既而
【現代漢語翻譯】 現代漢語譯本：法師說：『我怎麼可能一天之內完成呢？』回答說：『我的痛苦難以忍受，每一剎那都難以度過。如果不是一天之內猛烈修行，怎麼能停止痛苦呢？』當時，羅剎（Rakshasa，惡鬼）嗔怒呵斥，用鋒利的武器貫穿他，把他投入地獄之中。法師隨著之前的沙門（Shramana，苦行者）而出，從夢中醒來，當天就捨棄了自己的衣服、缽盂和財產，僱傭了四十個書生，一天之內抄寫經書，供養禮拜。當晚又夢見之前的沙門來告訴他：『僧人因為修行，已經早早脫離地獄的痛苦，最近已經轉生到第二天界。』這是僧人親自記錄下來的所見所聞。
北齊有個做官的人，姓梁，非常富有。臨死的時候對他的妻子兒女說：『我平生喜愛奴僕和馬匹，他們都使用很久了，很稱我的心意。我死後可以讓他們殉葬，不然就沒有人可以使喚了。』等到他死後，他的家人用袋子裝滿土，壓死了奴僕。馬還沒有殺。奴僕死了四天後，又甦醒過來說：『當時我什麼都不知道，忽然到了官府門口。』守門人於是留他在門房裡住了一夜。第二天早上，他看見他死去的舊主人，被鎖著，有嚴厲的士兵守衛，要被帶進官府。奴僕看見舊主人，舊主人說：『我以為我死後可以使喚奴婢，所以留下遺言叫你來。現在我們各自受報，完全沒有關係了。我現在要稟告官府放你走。』說完就進去了。奴僕從屏風外面偷看，看見官問守衛的人說：『昨天押榨了多少油脂？』回答說：『得到八升。』官說：『再去押榨一斛六升。』舊主人就被拉出去，最終也沒能說上一句話。第二天又來了，面帶喜色，對奴僕說：『現在我為你稟告了。』於是進去問官要油脂嗎？回答說：『沒有得到。』官問原因。主事的人說：『這個人死了三天，他的家人為他請僧人設齋，每次聽到誦經的聲音，鐵梁就斷裂，所以得不到油脂。』官說：『暫且拉下去。』主事的人於是稟告官請求釋放奴僕。官就叫人釋放了他們，一起出門。舊主人派人傳話給他的妻子兒女說：『多虧你們為我追福，才得以免除巨大的痛苦，然而還沒有完全脫離。如果能再抄寫法華經，建造佛像來救濟我，希望因此得以免除罪業。從今以後不要再設祭祀了。』之後……
【English Translation】 English version: The Dharma master said, 'How can I possibly finish it in one day?' He replied, 'My suffering is unbearable; every moment is difficult to endure. If not for intense practice in one day, how can the suffering cease?' At that time, the Rakshasa (惡鬼) angrily scolded and pierced him with a sharp weapon, throwing him into hell. The Dharma master followed the previous Shramana (苦行者) out and woke up from the dream. That day, he gave away his robes, alms bowl, and possessions, hiring forty scribes to copy the scriptures in one day, making offerings and prostrations. That night, he dreamed again that the previous Shramana came to tell him, 'The monk, because of his practice, has already escaped the suffering of hell early and has recently been reborn in the second heaven.' This is what the monk personally recorded of what he saw and heard.
During the Northern Qi dynasty, there was an official named Liang, who was very wealthy. When he was about to die, he said to his wife and children, 'I have always loved my slaves and horses; they have been used for a long time and are very pleasing to me. After I die, they can be buried with me, otherwise, there will be no one to use.' After he died, his family filled a bag with soil and crushed the slave to death. The horse had not yet been killed. Four days after the slave died, he revived and said, 'At that time, I didn't know anything; suddenly, I arrived at the gate of the government office.' The gatekeeper then allowed him to stay in the gatehouse for the night. The next morning, he saw his deceased old master, who was chained and guarded by strict soldiers, about to be taken into the government office. The slave saw his old master, and the old master said, 'I thought I could use slaves after I died, so I left a will to call you here. Now we each receive our own retribution and have nothing to do with each other. I am now going to report to the government to let you go.' After speaking, he went inside. The slave peeked from behind the screen and saw the official asking the guards, 'How much oil was pressed out yesterday?' They replied, 'Eight sheng (升).' The official said, 'Go and press out another one hu six sheng (斛).' The old master was then dragged out and ultimately could not say a word. The next day, he came again, with a happy expression, and said to the slave, 'Now I have reported for you.' Then he went in and asked the official for oil? They replied, 'Nothing was obtained.' The official asked the reason. The chief officer said, 'This person has been dead for three days, and his family has hired monks to set up a vegetarian feast for him. Every time they hear the sound of chanting, the iron beams break, so no oil can be obtained.' The official said, 'Take him away for now.' The chief officer then reported to the official, requesting the release of the slave. The official then ordered them to be released, and they went out together. The old master sent a message to his wife and children, saying, 'Thanks to your pursuit of merit for me, I was able to avoid great suffering, but I have not completely escaped. If you can copy the Lotus Sutra again and build Buddha statues to help me, I hope to be able to escape my sins because of this. From now on, do not hold any more sacrifices.' Afterwards...
益吾罪。言畢而別奴遂生而具言之。家中畢以其日設會。於是領追福。合門練行焉。
定州釋修德十五
唐定州中山禪師釋修德者。不知氏族。苦節成性。守道山林。依華嚴及起信。安心結業。推念修禪。于永徽四年。歸誠方廣。因發大心。至精抄寫。故別於凈院。植諸樹。凡歷三年。兼之華藥。灌以香水。潔凈造紙。后別筑凈臺。于上起屋。召善書人偽州王恭。別院齋戒沐浴凈衣焚香。布華懸諸幡蓋禮經懺悔。方升座焉。下筆合香。舉筆吐氣。每日恒然精勤無怠。禪師躬自入凈運想。燒香筆翰之間。並專心自因修若是。迄乎終始。每寫一卷。施縑十疋。迄成一部。總施六百餘段。恭因發心。並皆不受勞誠竭慮筋力都盡。寫經才畢。俄從永化德以經成。設齋慶集大眾。同清希心。禮見禪師。便於眾前。燒香散華。發弘誓願。才開經藏。放大光明。周七十餘里照定州城。城中士女。並皆同見。中山齋眾。既睹希奇。得未曾有。投身宛轉悲嗥懺悔。禪師又勒石。寫涅槃法華經各一部。初移入龕之際。石涅槃法華。並放光明。滿十餘里。舉眾咸睹。感悟無涯。既有感應。利益何疑矣。
齊太祖高帝十六
齊太祖高帝道成。姓蕭偏崇重佛。故造陟屺止觀二寺。四月八日。常鑄金像。七月十五日。普寺
【現代漢語翻譯】 現代漢語譯本： 他減輕了我的罪過。說完就告別了，於是我出生並完全記住了這件事。家裡人都按照那天舉辦了法會，於是帶領大家追薦亡者，全家都努力修行。 定州釋修德十五 唐朝定州中山禪師釋修德，不知道他的姓氏。他以艱苦的修行作為自己的天性，在山林中堅守正道，依據《華嚴經》（Avatamsaka Sutra）和《起信論》（Awakening of Faith）來安定身心，結束業障，推崇唸佛和禪修。在永徽四年，他虔誠地歸向方廣經典，因此發大願心，極其精細地抄寫經書。所以特別在清凈的院子里種植各種樹木，總共歷時三年，還種植各種藥草，用香水澆灌，潔凈地製造紙張。後來另外建造清凈的檯子，在上面建造房屋，召集擅長書法的人，偽州的王恭。在別院齋戒沐浴，穿乾淨的衣服，焚香，鋪設鮮花，懸掛各種幡蓋，禮拜經典，懺悔罪業，才登上座位。下筆時口中含著香，舉筆時吐氣，每天都這樣精勤不懈。禪師親自進入清凈的環境，進行觀想，在燒香和書寫之間，都專心致志，自己修持，始終如一。每寫完一卷經書，就佈施縑帛十匹。直到完成一部經書，總共佈施六百多段。王恭因此發心，完全不接受報酬，竭盡心思，耗盡精力。抄寫經書剛剛完畢，就從永化寺趕來，因為經書抄寫完成，設定齋飯，慶賀聚集大眾，一同清凈希望的心。禮拜拜見禪師，於是在大眾面前，燒香散花，發弘大的誓願。才打開經藏，就放出巨大的光明，照亮周圍七十多里，照亮定州城。城中的士女，都一同看見。中山齋的眾人，既然看到這稀奇的事情，得到從未有過的體驗，投身倒地，悲傷地哭泣，懺悔罪業。禪師又刻石，抄寫《涅槃經》（Nirvana Sutra）和《法華經》（Lotus Sutra）各一部。當初移入佛龕的時候，石刻的《涅槃經》和《法華經》，都放出光明，照亮十餘里。所有人都看見了，感動醒悟，沒有窮盡。既然有這樣的感應，利益又有什麼可懷疑的呢？ 齊太祖高帝十六 齊太祖高帝蕭道成，姓蕭，特別崇尚佛教。所以建造了陟屺寺和止觀寺。四月八日，經常鑄造金像。七月十五日，普遍地供養寺廟。
【English Translation】 English version: He lessened my sins. After speaking, he departed, and so I was born and fully remembered this matter. The family held a Dharma assembly on that day, and thus led everyone to dedicate merit to the deceased, and the whole family diligently practiced. Shishi Xiude of Dingzhou 15 During the Tang Dynasty, the Chan master Shishi Xiude of Zhongshan in Dingzhou, did not know his clan name. He took austere practice as his nature, upheld the Way in the mountains and forests, relied on the Avatamsaka Sutra (Huayan Jing) and the Awakening of Faith (Qixin Lun) to pacify his mind and end karmic obstacles, and promoted mindfulness of the Buddha and Chan meditation. In the fourth year of Yonghui, he sincerely turned to the Vaipulya Sutras, and therefore made a great vow to meticulously copy the scriptures. So he specially planted various trees in a pure courtyard, which took a total of three years, and also planted various medicinal herbs, irrigating them with fragrant water, and cleanly manufactured paper. Later, he built a separate pure platform, and built a house on it, summoning Wang Gong of Weizhou, who was skilled in calligraphy. In the separate courtyard, he observed a vegetarian diet, bathed, wore clean clothes, burned incense, laid out flowers, hung various banners and canopies, prostrated to the scriptures, and repented of his sins, before ascending to the seat. When putting the brush down, he held incense in his mouth, and when raising the brush, he exhaled, doing this diligently and tirelessly every day. The Chan master personally entered the pure environment, engaged in visualization, and between burning incense and writing, he was single-minded and focused, cultivating himself, from beginning to end. Each time he finished copying a scroll of scripture, he would donate ten bolts of silk. Until he completed a scripture, he donated more than six hundred bolts in total. Wang Gong therefore made a vow, completely refusing to accept remuneration, exhausting his mind and energy. As soon as the copying of the scriptures was completed, he rushed from Yonghua Temple, because the copying of the scriptures was completed, he set up a vegetarian feast, celebrating and gathering the masses, together with a pure and hopeful mind. He prostrated and paid respects to the Chan master, and then in front of the masses, burned incense and scattered flowers, making great vows. As soon as the scripture store was opened, it emitted great light, illuminating more than seventy li around, illuminating the city of Dingzhou. The men and women in the city all saw it together. The people of the Zhongshan vegetarian society, having seen this rare event, and having an unprecedented experience, threw themselves to the ground, weeping sadly, and repenting of their sins. The Chan master also carved on stone, copying one copy each of the Nirvana Sutra (Nirvana Jing) and the Lotus Sutra (Fahua Jing). When they were first moved into the shrine, the stone-carved Nirvana Sutra and Lotus Sutra both emitted light, illuminating more than ten li. Everyone saw it, and was moved to awakening, without end. Since there was such a response, what doubt is there about the benefits? Emperor Gaozu of Qi 16 Emperor Gaozu of Qi, Xiao Daocheng, whose surname was Xiao, particularly revered Buddhism. Therefore, he built the Zhiqi Temple and the Zhiguan Temple. On the eighth day of the fourth month, he often cast golden statues. On the fifteenth day of the seventh month, he universally made offerings to the temples.
造盆供。僧三百。自以香汁和墨。手寫法華經八部金字法華二部。皆五香廚四寶遂盛。靜夜良辰清齋行道。每放金色光。照耀殿內。諸侯皆共視。倍更發心。相議。我等結二十八人。各各造一品。莊嚴奇麗。七月十五日。就止觀寺。須供養禮拜。即如僉議。當於供日。天雨細華。如雲母而下。琉璃軸放光。照一里餘。眾皆歡喜。中有特進士。七十有八頓悶絕。良久起居。歡喜流淚。吾如夢見自身。左右有羽翼。飛到天上。即兜率宮前入內院。彌勒告曰。高帝並諸侯。皆來我所。法華力耳。汝還人間。宜告此事。即特飛下見羽翼。是法華一品。諸君莫懈怠。王臣彌發信心焉。
并州清信女十七
并州有一清信女。姓楚修念西方行業。凡此州男女七歲。皆解唸佛三昧。此女深生厭離。發願書寫法華一部。迴向西方。夢西方聖眾來告女。汝行唸佛三昧。造法華經。是故來語。從是已后二十五年。方來迎。語已而去。此女彌發信心。自寫法華。念阿彌陀。七十六方卒。微細音樂聞空中。異香滿室。奇瑞蓋多。
唐襄州神足寺慧眺十八
釋慧眺。姓莊氏。少出家以小乘為業。馳譽江漢。承象王哲公講。開三論心生不忍曰。三論明空講者著空。言訖舌出三尺。鼻眼兩耳。並皆流血。七日不語。有汰律師聞
【現代漢語翻譯】 現代漢語譯本 造盆子供養三百位僧人。親自用香汁調和墨水，手抄《法華經》八部，金字《法華經》二部。都用五香廚和四寶盛放。在寂靜的夜晚和美好的時刻，清凈齋戒，修行佛道。每次都放出金色的光芒，照耀整個殿內。諸侯們都一起觀看，更加發心。他們商議說：『我們結成二十八人，每人各自造一品，莊嚴奇麗。七月十五日，就在止觀寺，必須供養禮拜。』就按照商議的結果。在供養那天，天空下起細小的花朵，像雲母一樣飄落。琉璃軸放出光芒，照耀一里多遠。眾人都歡喜。其中有一位特進士，七十八歲，突然昏厥。過了很久才甦醒，歡喜地流淚。他說：『我好像在夢中看見自己，左右有翅膀，飛到天上。直接到了兜率宮前的內院。彌勒（Maitreya，未來佛）告訴我：高帝和諸侯們，都來到我這裡，是《法華經》（Lotus Sutra）的力量啊。你回到人間，應該告訴這件事。』說完就特別地飛下來，看見翅膀，是《法華經》的一品。諸位不要懈怠。』王臣更加發起了信心。
并州清信女十七
并州有一位清信女，姓楚，修習唸佛的西方行業。凡是這個州的男女，七歲時，都能理解唸佛三昧（Samadhi of Buddha Recitation，唸佛的禪定境界）。這位女子深深地厭離世間，發願書寫《法華經》一部，迴向西方。夢中西方聖眾來告訴她：『你修行唸佛三昧，造《法華經》，所以來告訴你。從這以後二十五年，我來迎接你。』說完就離開了。這位女子更加發起了信心，親自書寫《法華經》，唸誦阿彌陀（Amitabha，阿彌陀佛）。七十六歲時去世。空中聽到微細的音樂，整個房間充滿異香。奇異的祥瑞很多。
唐襄州神足寺慧眺十八
釋慧眺，姓莊氏，年少時出家，以小乘（Hinayana，小乘佛教）為事業。在江漢一帶馳名。聽承象王哲公講解，開啟三論（Three Treatise School，三論宗）的心，心中不忍，說道：『三論闡明空性，講解的人卻執著于空性。』說完，舌頭伸出三尺，鼻子、眼睛、兩耳，都流出血來。七天不能說話。有汰律師聽聞此事
【English Translation】 English version He made a basin offering to three hundred monks. He personally mixed fragrant juice with ink and handwritten eight copies of the Lotus Sutra (Fahua Jing), and two copies of the Lotus Sutra in golden characters. All were placed in five-fragrance kitchens and adorned with the Four Treasures. In quiet nights and auspicious times, he practiced pure fasting and walked the path. Each time, golden light was emitted, illuminating the entire hall. The dukes all watched together and further aroused their faith. They discussed, 'Let us form a group of twenty-eight people, each creating one chapter, adorned with splendor and beauty. On the fifteenth day of the seventh month, at Zhiguan Temple, we must make offerings and pay homage.' They followed the agreed-upon plan. On the day of the offering, fine flowers rained down from the sky, falling like mica. The crystal axis emitted light, illuminating more than a mile. Everyone rejoiced. Among them was a special Jinshi (successful candidate in the highest imperial examinations), seventy-eight years old, who suddenly fainted. After a long time, he recovered, joyfully shedding tears. He said, 'I seemed to see myself in a dream, with wings on my left and right, flying to heaven. I went directly to the inner courtyard before the Tushita Palace (Tushita Heaven, one of the six heavens of the desire realm). Maitreya (Maitreya, the future Buddha) told me: Emperor Gao and the dukes have all come to me because of the power of the Lotus Sutra (Lotus Sutra). You should return to the human world and tell this matter.' Then he flew down and saw the wings, which were one chapter of the Lotus Sutra. Do not be lazy, everyone.' The king and his ministers further aroused their faith.
Pure Believer of Bingzhou Seventeen
In Bingzhou, there was a pure believer, surnamed Chu, who practiced the Western practices of Buddha-recitation. All the men and women in this state, at the age of seven, could understand the Samadhi of Buddha Recitation (Samadhi of Buddha Recitation, the meditative state of reciting the Buddha's name). This woman deeply loathed the world and vowed to write one copy of the Lotus Sutra (Lotus Sutra), dedicating it to the West. In a dream, the Western saints came and told her, 'You practice the Samadhi of Buddha Recitation and create the Lotus Sutra, so I come to tell you. Twenty-five years from now, I will come to welcome you.' After speaking, they left. This woman further aroused her faith, personally writing the Lotus Sutra, reciting Amitabha (Amitabha, the Buddha of Infinite Light). She died at the age of seventy-six. Subtle music was heard in the air, and the entire room was filled with strange fragrance. There were many auspicious signs.
Hui Tiao of Shenzu Temple in Xiangzhou, Tang Dynasty Eighteen
The monk Hui Tiao, surnamed Zhuang, left home at a young age and took the Hinayana (Hinayana, the Lesser Vehicle) as his practice. He was famous in the Jianghan area. He listened to the lectures of Master Zhe of Xiangwang, and when he opened his mind to the Three Treatises (Three Treatise School, Sanlun School), he could not bear it and said, 'The Three Treatises clarify emptiness, but the lecturers are attached to emptiness.' After speaking, his tongue extended three feet, and blood flowed from his nose, eyes, and ears. He could not speak for seven days. The Vinaya Master Tai heard of this matter.
之曰。汝大癡也。一言毀經罪過五逆。可信大乘。方得免耳。乃令懺悔。舌還收入。便輿往哲所。誓惟聽大乘。后每講法華華嚴。用陳懺悔。嘗在松林坐禪。見有三人。形服都雅。請受菩薩戒。受訖白曰。禪師利根。若不改心信大乘者。千佛出世。猶在地獄。聞此語重屬涕淚交流。大哭還寺。在哲房前。宛轉嗚咽。不能得語。更勸化俗士。造華嚴大品法華維摩思益各百部。終時感林樹變白可謂。過而能改焉。
法華經傳記卷第八 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第九
聽聞利益第十一 附出輕毀見報光明女一妙意天二昔商主三旃陀羅子四鴿兒子五范良子六外沙彌七廣法譽八毒蛇九舍衛王十潯陽女十一雍沙彌十二朗獼犬十三魏蝙蝠十四隋獼猴十五月支鬼十六陽處女十七無垢友十八尼智通十九沙彌藏二十僧孝慈二十一唐嫉女二十二
佛在世光明女一
昔佛在世時有一人。名曰光明女。此人本依聞法華經。命終生忉利天。其父母拾集兒骨。造塔供養。爾時其天兒。天眼而見下來白父母言。我汝兒。生時一聞法華經。此亦不自聞。唯伴來率聞法華經。故我副去一座暫時聞法。依此善因。得生天上。父母不信。又問。以何知之。我等兒。爾時天兒言。我柜內
【現代漢語翻譯】 他說：『你真是太愚癡了！一句話譭謗佛經，罪過等同五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。只有相信大乘佛法，才能免除這些罪過。』於是讓他懺悔，他的舌頭才恢復原狀。然後用轎子抬他去哲（人名）那裡，發誓只聽聞大乘佛法。之後每次講《法華經》（Saddharma Puṇḍarīka Sūtra）、《華嚴經》（Avataṃsaka Sūtra），都用陳述懺悔的方式。他曾經在松樹林里坐禪，看見有三個人，穿著打扮都很文雅，請求受菩薩戒（Bodhisattva vows）。受戒完畢后，他們說：『禪師您根器很好，如果不改變心意相信大乘佛法，即使千佛出世，您仍然會在地獄裡。』聽到這些話，他再次痛哭流涕，大哭著回到寺廟，在哲的房間前，翻來覆去地嗚咽，說不出話來。他勸說更多的俗人，建造《華嚴經》、《大品般若經》（Mahāprajñāpāramitā Sūtra）、《法華經》、《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）、《思益經》（Gambhīra Saṃdhinirmocana Sūtra）各一百部。臨終時，他感動得林木都變成了白色，真可謂是知錯能改啊。
《法華經傳記》卷第八 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第九
聽聞利益第十一 附出輕毀見報：光明女（Prakashini）一、妙意天（Sumanas-deva）二、昔商主三、旃陀羅子（Caṇḍāla）四、鴿兒子五、范良子六、外沙彌七、廣法譽八、毒蛇九、舍衛王（Prasenajit）十、潯陽女十一、雍沙彌十二、朗獼犬十三、魏蝙蝠十四、隋獼猴十五、月支鬼十六、陽處女十七、無垢友（Vimala Mitra）十八、尼智通十九、沙彌藏二十、僧孝慈二十一、唐嫉女二十二
佛在世光明女一
過去佛在世的時候，有一個人，名叫光明女（Prakashini）。這個人本來是依靠聽聞《法華經》（Saddharma Puṇḍarīka Sūtra），命終后往生到忉利天（Trāyastriṃśa）。她的父母收集孩子的骨頭，建造佛塔供養。當時，這個天上的孩子，用天眼看到后，下來告訴父母說：『我是你們的女兒，生前曾經聽聞過《法華經》。但這也不是我自己聽聞的，只是跟隨大家一起來聽聞《法華經》。所以我順便去一座暫時聽聞佛法，依靠這個善因，得以往生到天上。』父母不相信，又問：『你憑什麼知道你就是我們的女兒？』當時天上的孩子說：『我的櫃子里』
【English Translation】 He said, 'You are truly foolish! One word of slandering the scriptures is a sin equivalent to the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha). Only by believing in the Mahayana (Great Vehicle) Dharma can you be freed from these sins.' So he was made to repent, and his tongue returned to normal. Then he was carried in a sedan chair to where Zhe (name of a person) was, vowing only to listen to the Mahayana Dharma. Afterwards, every time he lectured on the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) and the 'Flower Garland Sutra' (Avataṃsaka Sūtra), he would do so by recounting his repentance. He once sat in meditation in a pine forest and saw three people, whose appearance and clothing were very elegant, requesting to receive the Bodhisattva vows. After receiving the vows, they said, 'Zen Master, your faculties are sharp. If you do not change your mind and believe in the Mahayana Dharma, even if a thousand Buddhas appear in the world, you will still be in hell.' Hearing these words, he wept bitterly again, crying loudly as he returned to the temple. In front of Zhe's room, he writhed and sobbed, unable to speak. He persuaded more laypeople to build one hundred copies each of the 'Flower Garland Sutra', the 'Large Perfection of Wisdom Sutra' (Mahāprajñāpāramitā Sūtra), the 'Lotus Sutra', the 'Vimalakirti Sutra' (Vimalakīrti Nirdeśa Sūtra), and the 'Thinking of Benefit Sutra' (Gambhīra Saṃdhinirmocana Sūtra). At the time of his death, he moved the forest trees to turn white, truly showing that he was able to correct his mistakes.
'Lotus Sutra Transmission Records' Volume 8 Taisho Tripitaka Volume 51 No. 2068 'Lotus Sutra Transmission Records'
'Lotus Sutra Transmission Records' Volume 9
Chapter 11: Benefits of Hearing - Attached are Examples of Retribution for Lightly Disparaging: 1. Light-emitting Woman (Prakashini), 2. Wonderful Intention Deva (Sumanas-deva), 3. Former Merchant, 4. Caṇḍāla's Son, 5. Pigeon's Son, 6. Fan Liangzi, 7. Outer Shami, 8. Guang Fayu, 9. Poisonous Snake, 10. King of Shravasti (Prasenajit), 11. Xunyang Woman, 12. Yong Shami, 13. Lang Mi Dog, 14. Wei Bat, 15. Sui Monkey, 16. Moon Branch Ghost, 17. Yang Virgin, 18. Immaculate Friend (Vimala Mitra), 19. Nun Zhitong, 20. Shami Zang, 21. Monk Xiaoci, 22. Tang Jealous Woman
- Light-emitting Woman in the Buddha's Time
In the past, when the Buddha was in the world, there was a person named Light-emitting Woman (Prakashini). This person originally relied on hearing the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), and after death, was reborn in the Trāyastriṃśa Heaven. Her parents collected the child's bones and built a pagoda to make offerings. At that time, this heavenly child, seeing with his heavenly eye, came down and told his parents, 'I am your daughter, who once heard the 'Lotus Sutra' in my previous life. But this was not something I heard on my own, but rather I came along with everyone to hear the 'Lotus Sutra'. Therefore, I took the opportunity to go to a seat and temporarily listen to the Dharma. Relying on this good cause, I was able to be reborn in heaven.' The parents did not believe it and asked, 'How do you know that you are our daughter?' At that time, the heavenly child said, 'In my cabinet'
父母賜白玉十枚置在。以此物知之。爾時父母開柜見者。如天所言。白玉十枚藏置在也。天兒云。所勸他聞尚生天。何況自進聞。躬讀誦也。幸愿父母同我為。然忽不現。爾時父母。戀慕兒德。同勤精進。生在彼天也(出要集)。
佛在世妙意天子二
昔佛在世時有一天人。來詣佛所。讚歎佛已。還於天上。阿難白佛言。此天有何宿福。威德殊特。見佛聞法。佛言。此天子者。是阿阇世王伴。荷輿來至佛所。聞法華經。乘斯聞法善。生在第四天。初生之時。便識宿命。來至佛所。于當來世。當得作佛。號曰妙意。十號具足。皆是得聞法華之力也(同集)。
迦葉佛末法商主三
昔迦葉佛末法之中有數人無名。結伴采寶往海道頭。打于揵捶。群中一人是商主也。問云。何有所為乎。或人答曰。講法華經。一人勸伴。敢不從去。獨進預座。聞講說畢。從座退散終入海。不覓財忽遇惡風。船覆人盡死。唯一人遺矣。彼夜教夢雲。汝聞講法華經如來壽量品。由此功德。得免死難矣。彼時一人者。今提婆達多是也。漂死者俱伽離央俱羅等也。爾時商主歸心法華。建立精舍。傳其芳名。釋迦法中亦以為稱矣(同集)。
王舍城旃陀羅子四
昔天竺摩訶陀國王舍城中有旃陀羅。名惡意。有一男
【現代漢語翻譯】 現代漢語譯本 父母賜予十枚白玉，並將其放置妥當。以此物為證。當時父母打開櫃子檢視，正如天兒所說，十枚白玉確實藏在那裡。天兒說：『勸他人聽聞佛法尚且能昇天，更何況自己親自聽聞，躬身讀誦呢？』希望父母能與我一同修行。說完忽然消失不見。當時父母戀慕兒子的德行，一同勤奮精進修行，最終也生到了那層天界（出自《出要集》）。 佛在世時，妙意天子二 過去佛在世時，有一天人來到佛的住所，讚歎佛后，返回天上。阿難問佛：『此天人有何前世福報，威德如此殊勝，能得見佛聞法？』佛說：『這位天子是阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）的隨從，負責抬轎來到佛的住所，聽聞《法華經》。憑藉這聽聞佛法的善根，得以生在第四天。初生之時，便能憶起宿命，來到佛的住所。在未來的世間，他將成佛，名號為妙意（Wonderful Intention），具足十號（佛的十種稱號），這都是得聞《法華經》的力量啊（出自《同集》）。』 迦葉佛末法時期，商主三 過去在迦葉佛（Kasyapa Buddha，過去七佛之一）末法時期，有幾位無名之人結伴去海邊采寶。他們敲打揵捶（ghanta，犍椎，召集僧眾的法器）。人群中有一人是商主（merchant leader）。商主問道：『有什麼事嗎？』有人回答說：『講《法華經》。』一人勸說同伴：『怎敢不去呢？』於是獨自前往參加法會。聽完講經后，從座位退下，最終進入大海。他們沒有找到財寶，忽然遭遇惡風，船翻了，人都死了，只有一人倖存。當夜，他夢中得到教誨說：『你聽聞《法華經·如來壽量品》，因此功德，得以免除死亡之難。』當時的那個人，就是現在的提婆達多（Devadatta，佛陀的堂兄）。那些被淹死的人，就是俱伽離（Kokalika）和央俱羅（Angulimala，鴦掘摩羅，殺人魔）等人。當時的商主歸心《法華經》，建立精舍，傳揚《法華經》的美名，在釋迦（Sakyamuni，釋迦牟尼）佛的教法中也以此為稱讚（出自《同集》）。 王舍城旃陀羅之子四 過去在天竺（India，古印度）摩訶陀國（Magadha，古印度十六大國之一）王舍城（Rajagrha，古印度摩揭陀國首都）中，有一個旃陀羅（Candala，古印度社會最下等的種姓），名叫惡意（Evil Intention）。他有一個兒子。
【English Translation】 English version A father and mother bestowed ten pieces of white jade and placed them securely. This object serves as proof. At that time, the parents opened the cabinet and saw, just as the celestial child had said, that ten pieces of white jade were indeed hidden there. The celestial child said, 'Persuading others to hear the Dharma can lead to rebirth in the heavens, how much more so for oneself who personally hears and diligently recites it?' I hope my parents can practice together with me. Having said this, he suddenly disappeared. At that time, the parents, longing for their son's virtue, diligently practiced together and were also reborn in that heaven (from Chuyao Ji). During the Buddha's Time, Celestial Being Wonderful Intention Two In the past, when the Buddha was in the world, a celestial being came to the Buddha's abode, praised the Buddha, and returned to the heavens. Ananda asked the Buddha, 'What past blessings does this celestial being possess, that his majestic virtue is so extraordinary, enabling him to see the Buddha and hear the Dharma?' The Buddha said, 'This celestial being was a companion of King Ajatasattu (Ajatasattu, King of Magadha in India), responsible for carrying the palanquin to the Buddha's abode, where he heard the Lotus Sutra. By virtue of hearing the Dharma, he was reborn in the fourth heaven. At the time of his birth, he remembered his past lives and came to the Buddha's abode. In the future, he will become a Buddha, named Wonderful Intention (Wonderful Intention), possessing all ten titles (ten epithets of a Buddha), all due to the power of hearing the Lotus Sutra (from Tongji).' Kasyapa Buddha's Dharma-Ending Age, Merchant Leader Three In the past, during the Dharma-ending age of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), several nameless people gathered to collect treasures at the seashore. They struck the ghanta (ghanta, a bell used to summon monks). One of them was a merchant leader (merchant leader). The merchant leader asked, 'What is happening?' Someone replied, 'The Lotus Sutra is being lectured.' One person urged his companions, 'How dare we not go?' So he went alone to attend the assembly. After hearing the lecture, he left the assembly and eventually entered the sea. They did not find any treasures and suddenly encountered a fierce wind. The ship capsized, and everyone died except for one person. That night, he received a teaching in a dream, saying, 'You heard the Chapter on the Duration of the Life of the Tathagata of the Lotus Sutra, and by this merit, you were spared from death.' That person was Devadatta (Devadatta, Buddha's cousin). Those who drowned were Kokalika and Angulimala (Angulimala, a murderer). The merchant leader at that time took refuge in the Lotus Sutra, established a monastery, and spread its fame. In Sakyamuni's (Sakyamuni, Shakyamuni) Dharma, it is also praised in this way (from Tongji).' Chandala's Son in Rajagrha Four In the past, in the city of Rajagrha (Rajagrha, capital of Magadha in ancient India) in the kingdom of Magadha (Magadha, one of the sixteen great kingdoms of ancient India) in India (India, ancient India), there was a Chandala (Candala, the lowest caste in ancient Indian society) named Evil Intention (Evil Intention). He had a son.
子。初生之時眾毒雨宅。號曰毒意。殺害生命心無慈悲。若人犯法王就毒意。即入火坑。永不得活。耽酒肉面色如血。見者忙怖失神識。為劫盜故。夜往詣僧房。比丘誦經。隨釋其義。即法華經譬喻品奧偈也。毒意聞之起悔心。即還不久遭鬼病。吐血而死。父母舍冢間。狐虎豺狼。敢不食啖。如朽株而臥。已過七日還活。于冢間悲泣。投身大地。親友來問。敢不酬答。時父母是謂妖媚。皆舍而去。時有一沙門。往冢間觀惡露不凈。次見毒意。問汝鬼媚歟。答不。復問。何故悲泣。答曰。吾是王舍城旃陀羅惡意所生毒意是也。愚頑不識因果耽嗜酒肉。宰殺生業。生業既盡。初死之時。見八人阿防夜叉。三人持鐵棒。二人擔火車。一人持鐵繩。一人持神囊。一人捧火籠。驅吾入火車持拳。率在三方相副。火籠在頭上。隨振火迸如鐵火。繩率在前導。各口吐火炎。二呵責之。汝閻浮惡人。惡果忍不。爾時五體燒折。苦痛無量。適到大城門外。閻魔大王五道大官。于門外露地而坐。杻械枷鎖反縛面縛罪人。千萬在庭。推問輕重。加杖捶見我來呵責言。汝依宿業生旃陀羅家。倍犯重罪。報在阿鼻。無量劫中不聞三寶名。不得人身份。即召棒率。欲加打捶。時有一道人。來至王所。王臣冥官。如風靡草。王胡跪。道人謂王曰。今此
【現代漢語翻譯】 子（指毒意）。剛出生時，各種毒害降臨住宅，因此被稱為毒意。他殺害生命，心中沒有慈悲。如果有人觸犯法律，國王就把他交給毒意，立即投入火坑，永遠不得活命。他沉迷於酒肉，面色如血，見到他的人都驚慌失措，失去神志。爲了搶劫，他夜晚前往僧房。當時有比丘誦經，並解釋經文的含義，那是《法華經·譬喻品》中的奧妙偈語。毒意聽了之後，產生了悔改之心，隨即回家。不久之後，他得了鬼病，吐血而死。他的父母將他拋棄在墳墓之間，狐貍、老虎、豺狼都不敢吃他，他像朽木一樣躺在那裡。過了七天，他竟然復活了，在墳墓間悲傷地哭泣，投身於大地。親友們前來詢問，他都不敢回答。當時他的父母認為他是妖怪作祟，都捨棄他離開了。這時，有一位沙門（出家修道的人）來到墳墓間，觀察屍體的污穢不凈。接著，他看見了毒意，問：『你是鬼怪嗎？』毒意回答：『不是。』沙門又問：『那你為何悲傷哭泣？』毒意回答說：『我是王舍城旃陀羅（賤民）惡意所生的毒意。我愚蠢頑固，不明白因果報應，沉迷於酒肉，宰殺生命。惡業已經耗盡，剛死的時候，我看見八個阿防夜叉（惡鬼），三人拿著鐵棒，二人抬著火車，一人拿著鐵繩，一人拿著神囊，一人捧著火籠，驅趕我進入火車，用拳頭擊打我，四面八方都有人擊打，火籠放在我的頭上，隨著搖動，火星飛濺，像鐵火一樣。鐵繩在前面引導，他們各自口吐火焰，二人呵斥我說：「你這個閻浮（指我們所居住的世界）的惡人，惡果能忍受嗎？」當時我的五體被燒折，痛苦無量。剛到大城門外，閻魔大王（地獄之王）和五道大官（地獄的官員）在門外的空地上坐著，用刑具枷鎖反綁著、面縛著罪人，成千上萬的人在庭院裡，被審問罪行的輕重，施加杖刑捶打。看見我來，他們呵斥我說：「你依仗著前世的惡業，出生在旃陀羅（賤民）的家庭，更加犯下重罪，報應在阿鼻（地獄名）地獄，無量劫中聽不到三寶（佛、法、僧）的名字，不得人身。」隨即召來棒卒，想要對我施加打捶。這時，有一位道人（有道之士）來到閻魔王那裡，閻魔王的臣子和冥官，像風吹倒草一樣倒伏在地，閻魔王胡跪（一種跪拜姿勢）。道人對閻魔王說：「現在這個』
【English Translation】 Son (referring to Duyi). When he was born, various poisonous influences rained down on his house, hence he was named Duyi (Poisonous Intent). He killed living beings and had no compassion in his heart. If anyone violated the law, the king would hand him over to Duyi, who would immediately throw them into the fire pit, never to live again. He indulged in wine and meat, and his complexion was blood-red, causing those who saw him to panic and lose their senses. In order to rob, he went to the monastery at night. At that time, a Bhiksu (Buddhist monk) was reciting scriptures and explaining their meaning, which were the profound verses from the 'Parable' chapter of the Lotus Sutra. Duyi, upon hearing this, felt remorse and returned home. Soon after, he contracted a demonic illness, vomited blood, and died. His parents abandoned him in the graveyard, and foxes, tigers, and wolves dared not eat him; he lay there like a rotten log. After seven days, he miraculously revived and wept sadly in the graveyard, throwing himself upon the earth. Relatives and friends came to inquire, but he dared not answer. At that time, his parents thought he was possessed by a demon and abandoned him. Then, a Shramana (ascetic monk) came to the graveyard to observe the impurity of the corpse. Next, he saw Duyi and asked, 'Are you a demon?' Duyi replied, 'No.' The Shramana asked again, 'Then why are you weeping sadly?' Duyi replied, 'I am Duyi, born from the evil intent of a Chandala (outcaste) in Rajagrha (Royal City). I am foolish and stubborn, not understanding the law of cause and effect, indulging in wine and meat, and slaughtering living beings. My evil karma has been exhausted. When I first died, I saw eight Apamara Yakshas (evil spirits), three holding iron rods, two carrying a fire cart, one holding an iron rope, one holding a divine bag, and one holding a fire cage, driving me into the fire cart, striking me with their fists from all directions. The fire cage was placed on my head, and as it shook, sparks flew out like iron fire. The iron rope led the way, and they each spewed flames from their mouths. Two of them scolded me, saying, "You evil person of Jambudvipa (the world we live in), can you endure the evil consequences?" At that time, my five limbs were burned and broken, and the pain was immeasurable. Just as I arrived outside the gate of the great city, Yama Raja (King of Hell) and the five great officials of the realms sat in the open ground outside the gate, binding and shackling criminals with their faces tied, thousands of people were in the courtyard, being questioned about the severity of their crimes, and being subjected to beatings and floggings. Seeing me come, they scolded me, saying, "You rely on your past evil karma, born into a Chandala (outcaste) family, and have committed even more serious crimes, the retribution is in Avici (the lowest hell), for countless kalpas (eons) you will not hear the name of the Three Jewels (Buddha, Dharma, Sangha), and you will not obtain a human body." Immediately they summoned the rod-bearers, wanting to beat and flog me. At that time, a Taoist (a person of virtue) came to Yama Raja, and Yama Raja's ministers and underworld officials fell to the ground like grass blown by the wind, and Yama Raja knelt on one knee (a posture of kneeling). The Taoist said to Yama Raja, "This one now"'
三界皆是我有。唯我一人能為救護。毒意既聞法華句偈。罪即輕微。應妨人間。王敬白言。唯愿人尊。我賜恩赦。即放毒意。即時道人。以錫杖示歸路。七日還活。親屬來問。吾不酬答。皆是惡友不可親近。唯愿沙門慈悲覆育。聽我出家。即將還寺度為沙彌。勤行精進。諸親屬等。聞之發心同出家。即生見佛矣(出要傳)。
貞觀鴿兒五
并州石壁寺。有一老僧。禪誦為業。精進染行。貞觀末有鴿巢。在其房室楹上。哺養二雛。僧每有餘食。恒就巢哺之。鴿雛后雖漸長。羽翼未成。乃並學飛。墮地而死。僧收瘞之。經旬之後。僧忽夜夢。二小兒白之曰。兒等為先有小罪。遂受鴿身。此來聞讀誦法華經及金剛般若經。既聞妙法。得受人身。兒等今於此寺側十餘里其村其姓家。託生為男。十月之外。當即誕育。僧乃依期。往視見此家。一婦人同時誕育二子。因為作福月齋。僧呼鴿兒。並應曰諾。歲余始言。鳥聞經尚成人身。況人情乎。
長安縣蔚范良子六
長安縣蔚范良。家大富無繼子。祈長沙靈像。生一男子。生便發言。至三歲方辨世俗言詞。識知書典文。人皆謂神兒。無師自然誦通法華經第三第四兩卷。余不能誦。父母亡死。厭世出家。名曰法辯。深解兩卷義趣。余未明瞭。蔬食苦節。若誦
【現代漢語翻譯】 現代漢語譯本
『三界』（欲界、色界、無色界）都是我所擁有的。只有我一人能夠作為救護者。『毒意』（人名）既然聽聞《法華經》的偈句，罪業就減輕了。本應妨害人間，『王敬』（人名）稟告說：『唯愿人中尊者，我賜予他恩赦。』於是釋放了『毒意』。當時，道人（指僧人）用錫杖指示他歸去的道路，七日後還活了過來。親屬來問候，他不作回答，認為他們都是惡友，不可親近。只希望沙門（出家人的通稱）慈悲覆育，允許他出家。於是將他帶回寺廟，度為沙彌（出家男子）。勤奮修行精進。他的親屬們聽聞此事，也發心一同出家，隨即就得以往生見佛了（出自《出要傳》）。 『貞觀鴿兒五』 并州石壁寺，有一位老僧，以禪定和誦經為業，精進修行。貞觀末年，有鴿子在老僧的房室楹柱上築巢，哺養兩隻雛鴿。老僧每次有剩餘的食物，總是餵給它們。鴿雛後來雖然漸漸長大，但羽翼未豐，於是並排學飛，掉到地上死了。老僧收斂埋葬了它們。經過十天之後，老僧忽然在夜裡夢見，兩個小兒告訴他說：『我們因為前世有小罪，所以受了鴿子的身體。這次來聽聞讀誦《法華經》及《金剛般若經》。既然聽聞了妙法，得以轉世為人。我們現在於此寺側十餘里的某村某姓人家，託生為男子。十個月之後，就將誕生。』老僧於是按照日期，前去檢視，見到這家，一位婦人同時生下兩個兒子。老僧為他們做了祈福的月齋。老僧呼喚『鴿兒』，他們都應聲回答『是』。一年多以後才開始說話。鳥類聽聞佛經尚且能轉世為人，更何況是人呢？ 『長安縣蔚范良子六』 長安縣的蔚范良，家境富裕卻沒有兒子來繼承家業，於是向長沙的靈像祈禱，生了一個兒子。這個兒子一生下來就會說話，到三歲時才分辨世俗的言語，認識書本文字。人們都說他是神童。沒有老師教導，自然就能背誦《法華經》第三、第四兩卷。其餘的就不能背誦。父母去世后，厭倦世俗，出家修行，法號叫做法辯。他深刻理解這兩卷經文的義理趣味，其餘的經文則不甚明瞭。他過著粗茶淡飯、刻苦節儉的生活，如果誦經...
【English Translation】 English version
'The Three Realms' (Desire Realm, Form Realm, Formless Realm) are all that I possess. Only I alone can be the protector. Since 'Du Yi' (name of a person) heard the verses of the 'Lotus Sutra' (Fahua Jing), his sins were lessened. Originally, he was supposed to harm the human world, but 'Wang Jing' (name of a person) reported: 'I wish that the honored one among men would grant him amnesty.' So 'Du Yi' was released. At that time, the Daoist (referring to a monk) used his staff to show him the way back, and he came back to life after seven days. Relatives came to inquire, but he did not answer, considering them all bad friends, not to be approached. He only hoped that the Shramana (general term for monks) would compassionately protect and nurture him, allowing him to become a monk. So he was taken back to the temple and ordained as a Shramanera (novice monk). He diligently practiced with vigor. His relatives, hearing of this, also resolved to become monks together, and immediately they were able to be reborn and see the Buddha (from 'Chu Yao Zhuan'). 'Zhenguan Pigeon Five' In Shibi Temple in Bingzhou, there was an old monk who made meditation and chanting his profession, practicing diligently. At the end of the Zhenguan era, pigeons nested on the pillars of the old monk's room, feeding two chicks. Whenever the old monk had leftover food, he would always feed it to them. Although the chicks gradually grew up later, their wings were not yet fully developed, so they learned to fly side by side and fell to the ground and died. The old monk collected and buried them. After ten days, the old monk suddenly dreamed at night that two children told him: 'We were born as pigeons because of small sins in our previous lives. This time, we came to hear the recitation of the 'Lotus Sutra' (Fahua Jing) and the 'Diamond Sutra' (Jin Gang Ban Ruo Jing). Since we heard the wonderful Dharma, we were able to be reborn as humans. We are now reborn as boys in the family with the surname of so and so in a village more than ten miles from this temple. We will be born after ten months.' So the old monk went to check on the date and saw that in this family, a woman gave birth to two sons at the same time. The old monk made a blessing monthly offering for them. The old monk called out 'Pigeon', and they both responded 'Yes'. They only began to speak after more than a year. Birds can be reborn as humans after hearing Buddhist scriptures, let alone humans? 'Chang'an County Wei Fanliangzi Six' Wei Fanliang of Chang'an County was wealthy but had no son to inherit his family property, so he prayed to the spiritual image in Changsha and had a son. This son could speak as soon as he was born, and only at the age of three could he distinguish worldly words and recognize books and characters. People all said he was a child prodigy. Without a teacher, he could naturally recite the third and fourth volumes of the 'Lotus Sutra' (Fahua Jing). He could not recite the rest. After his parents died, he became tired of the world and became a monk, with the Dharma name Fabian. He deeply understood the meaning and interest of these two volumes of scriptures, but the rest of the scriptures were not very clear to him. He lived a life of simple meals and frugal living, if reciting the scriptures...
若解。唯有二卷。不假功用。辯情懷疑網。欲知先業。祈誓多日。感夢雲。前世罪業受鼠身。在逍遙園中。入翻經館。聞法華經第三第四餘未聞。間諸僧驅出。以彼聞法改報。生人間為男子。前已聞故。自然解了。余未聞。無宿因故。不能誦得。亦不解義。今身修行。將來得悟。勤行受持。暫時不廢。億億萬劫得聞是經。努力莫空過。辯流淚悔過自責矣。
外國得通沙彌七
昔外國王懷不信。唯事自在天。時有一沙彌。年二十有餘。深入無生。頗得通智。識知三世事。國王聞神異。遣使請來談佛法理。王生信心。舍邪歸命正法。即告王言。大王將聞正法。王曰。聞法有何功德。曰聞法功德不可思議。其福無量。大師釋迦。于初發心之時。一偈捨身。遂致得佛。亦如法華云。聞法歡喜贊。乃至發一言。即為已供養一切三世佛。其功德輕少耶。昔大雪山中有寶塔。于中安置法華梵夾。有一老僧。止住其中。受持讀誦。塔傍有石窟。中有二野干久住。老比丘初來時。一野干恐怖遠去。游止林藪。一野干居於窟。恒聞比丘誦經。時屬風寒。雪積失路。愛法音故在窟中。餓死生人間。悟解妙法。深入無生。現前見十方諸佛。其怖畏去野干。住塔邊影下故。其福作國王。不聞正法故。妙法未染其心。彼去野干豈異人乎
【現代漢語翻譯】 現代漢語譯本：如何理解呢？只有兩卷（指《法華經》）。不需要任何額外的努力。辯才（指人名）消除了對佛法的懷疑。爲了瞭解前世的因果，他祈禱併發誓多日。在夢中他得到啟示說：『你前世的罪業導致你轉生為老鼠。在逍遙園中，你進入了翻譯佛經的場所，聽聞了《法華經》的第三品和第四品，還有一些其他的品沒有聽到。』因為一些僧人驅趕，他被趕了出來。因為聽聞佛法的緣故，他改變了命運，轉生為人，成為男子。因為前世已經聽聞過，所以自然能夠理解。其餘沒有聽聞過的部分，因為沒有前世的因緣，所以不能背誦，也不能理解其中的含義。今生努力修行，將來一定能夠覺悟。勤奮地修行和受持，暫時也不要廢棄。億萬劫之後，你還會聽聞到這部經。努力啊，不要讓機會白白過去。』辯才流著眼淚懺悔自己的過錯。
外國得通沙彌七（指一個故事）：
過去，外國的國王心懷不信，只信奉自在天（Maheśvara，印度教神祇）。當時有一位沙彌（Śrāmaṇera，佛教出家沙彌），年紀二十多歲，深入無生法忍（Anutpattika-dharma-kṣānti，對事物不生不滅的深刻理解），頗有神通智慧，能夠知曉過去、現在、未來三世的事情。國王聽說了他的神異，派使者請他來談論佛法的道理。國王因此生起了信心，捨棄邪見，歸依正法。沙彌就告訴國王說：『大王將要聽聞正法了。』國王說：『聽聞佛法有什麼功德呢？』沙彌說：『聽聞佛法的功德不可思議，它的福報是無量的。大師釋迦牟尼（Śākyamuni，佛教創始人），在最初發菩提心的時候，因為一個偈頌而捨棄了自己的身體，最終才得以成佛。也像《法華經》所說的那樣，聽聞佛法後心生歡喜並讚歎，乃至只說一句話，就等於已經供養了一切三世諸佛。這樣的功德難道還少嗎？』過去在大雪山（喜馬拉雅山）中有一座寶塔（Stūpa），裡面安置著《法華經》的梵文經卷。有一位老僧住在其中，受持讀誦。塔旁邊有一個石窟，裡面住著兩隻野干（豺狼），已經住了很久了。老比丘（Bhikṣu，佛教出家男眾）剛來的時候，一隻野干因為害怕而遠遠地離開了，在樹林中游蕩。另一隻野干則住在石窟里，經常聽比丘誦經。當時正值寒冷的冬天，積雪覆蓋了道路，（野干）因為喜愛佛法的聲音，所以待在石窟中。最終因為飢餓而死，轉生為人，覺悟了妙法，深入無生法忍，親眼見到了十方諸佛。那隻因為害怕而離開的野干，因為住在塔邊的陰影下，所以它的福報是轉生為國王。因為沒有聽聞正法，所以妙法沒有染著它的內心。那隻離開的野乾和普通人又有什麼區別呢？
【English Translation】 English version: How to understand it? Only two volumes (referring to the Lotus Sūtra). No extra effort is needed. Biancai (a personal name) eliminated doubts about the Dharma. To understand the karma of previous lives, he prayed and vowed for many days. In a dream, he received a revelation saying: 'Your past sins caused you to be reborn as a mouse. In Xiaoyao Garden, you entered the place where scriptures were translated, and you heard the third and fourth chapters of the Lotus Sūtra, and some others that you did not hear.' Because some monks drove him away, he was expelled. Because of hearing the Dharma, he changed his destiny and was reborn as a human, a man. Because he had heard it in a previous life, he naturally understood it. The parts he had not heard, because he had no previous karmic connection, he could not recite them, nor could he understand their meaning. In this life, if you cultivate diligently, you will surely be enlightened in the future. Diligently practice and uphold it, and do not abandon it even temporarily. After hundreds of millions of kalpas, you will hear this scripture again. Strive hard, do not let the opportunity pass in vain.' Biancai wept and repented for his mistakes.
Foreign Monk Detong Shami Seven (referring to a story):
In the past, the king of a foreign country was skeptical and only worshiped Maheśvara (Śiva, a Hindu deity). At that time, there was a Śrāmaṇera (Buddhist novice monk) who was over twenty years old, deeply immersed in Anutpattika-dharma-kṣānti (the insight into the non-arising and non-ceasing of things), and had considerable supernatural wisdom, able to know the past, present, and future. The king heard of his miraculous abilities and sent messengers to invite him to discuss the principles of the Buddha's teachings. The king then developed faith, abandoned heretical views, and took refuge in the true Dharma. The Śrāmaṇera then told the king: 'Great King, you are about to hear the true Dharma.' The king said: 'What merit is there in hearing the Dharma?' The Śrāmaṇera said: 'The merit of hearing the Dharma is inconceivable, and its blessings are immeasurable. The great master Śākyamuni (the founder of Buddhism), when he first aroused the Bodhi mind, gave up his body for a single verse, and only then was he able to become a Buddha. It is also as the Lotus Sūtra says, if one rejoices and praises upon hearing the Dharma, even if one only speaks a single word, it is equivalent to having already made offerings to all the Buddhas of the three times. Is such merit small?' In the past, in the Great Snow Mountains (the Himalayas), there was a Stūpa (pagoda) in which the Sanskrit scriptures of the Lotus Sūtra were placed. An old Bhikṣu (Buddhist monk) lived in it, upholding and reciting them. Next to the pagoda was a stone cave, in which two jackals had lived for a long time. When the old Bhikṣu first arrived, one jackal, out of fear, left far away and wandered in the forests. The other jackal lived in the cave and constantly heard the Bhikṣu reciting the scriptures. At that time, it was a cold winter, and snow covered the roads. Because it loved the sound of the Dharma, it stayed in the cave. Eventually, it died of starvation and was reborn as a human, awakened to the wonderful Dharma, deeply entered Anutpattika-dharma-kṣānti, and personally saw the Buddhas of the ten directions. The jackal that left out of fear, because it lived in the shadow of the pagoda, its blessing was to be reborn as a king. Because it did not hear the true Dharma, the wonderful Dharma did not stain its heart. What difference is there between that jackal that left and ordinary people?'
。汝大王是也。聞法野干今吾身是。以昔朋友故。宿緣所追化悟大王。說此語已。示神通事。因忽不現。王感悟流淚。國位委太子。出家學道得順忍焉(出西國傳)。
廣州法譽八
廣州法譽。其性粗惡。無惡不造。其人命終。至閻羅王廳。王敕錄官。撿此人所造之罪福札。錄官敕馬頭牛頭大力羅剎婆將來其札。爾時六人。從座而起。向東北方。行入大鐵扉藏。取出鐵札。積滿三車。六人力卒竭力牽引。而來至廳前。王使諸錄史官撿挍。唯在記錄惡。無記善札。諸錄史白王言。全無記善。王嗔恚曰。汝最惡入寶山虛手歸。告錄史曰。三車札盡不。史言。二車既盡。一車將盡。王言。更細求挍。即如王敕更細撿挍。中古小札之端。錄附一善。所謂法譽往詣僧伽藍。說法華經。暫時聽聞講說。如札白王。王言。善哉法譽有大功德。五十隨喜之功德。尚勝二乘之極聖。況初會聽聞。豈無滅罪。既依聞法華經故。罪即除滅。此人可生天堂。乃放還人間。王更敕吏。惡業雖無量。不如一善。何不賞其一善。汝等將可燒惡錄札。即如王敕。燒記惡札。法譽矚目而坐。生希奇念。蒙放恩活。對親屬說此因緣悔謝矣。
毒蛇生天九
昔外國有一比丘。坐禪誦法華經。城邑喧雜。靜散相乖。舍聚落憒鬧。移居深
【現代漢語翻譯】 現代漢語譯本：『你就是過去的大國王。我是聞法野干，現在是這個樣子。因為過去的朋友關係，以及宿世的因緣，我化身來開悟大王。』說完這些話，就顯示神通，忽然消失不見。大王因此感動醒悟，流下眼淚，把王位委託給太子，出家學道，最終獲得了順忍。（出自《西國傳》)
廣州法譽：廣州有個叫法譽的人，天性粗暴兇惡，無惡不作。這個人死後，到了閻羅王的廳堂。閻羅王命令記錄官，檢查這個人所造的罪惡和福報的記錄。記錄官命令馬頭、牛頭大力羅剎，把記錄拿來。當時有六個人，從座位上起來，向東北方向走去，進入一個巨大的鐵門倉庫，取出鐵札，堆滿了三輛車。六個大力士竭盡全力牽引，才來到廳堂前。閻羅王命令各位記錄史官檢查覈對，只記錄了惡行，沒有記錄善行。各位記錄史官稟告閻羅王說，完全沒有記錄善行。閻羅王嗔怒地說：『你這個最惡的人，進入寶山卻空手而歸！』告訴記錄史官說：『三車記錄都檢查完了嗎？』史官說：『兩車已經檢查完了，一車將要檢查完。』閻羅王說：『再仔細地查詢覈對。』於是按照閻羅王的命令，更加仔細地檢查覈對，在中間的小札的末端，記錄附帶了一件善事，那就是法譽曾經前往僧伽藍（Sangharama，僧院），聽聞講說《法華經》，只是暫時聽聞了講說。記錄札上稟告了閻羅王。閻羅王說：『好啊，法譽有很大的功德，五十隨喜的功德，尚且勝過二乘（Sravaka和Pratyekabuddha，聲聞和緣覺）的極聖，更何況是最初聽聞，難道沒有滅罪的功效嗎？既然依靠聽聞《法華經》的緣故，罪業就立即消除滅盡。這個人可以往生天堂。』於是放他還回人間。閻羅王又命令官吏，『惡業雖然無量，不如一件善事。為什麼不賞賜他這一件善事呢？你們可以將記錄惡行的札燒掉。』於是按照閻羅王的命令，燒掉了記錄惡行的札。法譽睜大眼睛坐著，心中生起稀奇的念頭，蒙受恩惠得以活命，對親屬說了這個因緣，表示懺悔和感謝。
毒蛇生天：過去外國有一位比丘（bhiksu，和尚），坐禪誦讀《法華經》。城邑喧鬧嘈雜，清靜散亂互相違背。於是捨棄聚落的喧鬧，搬到深山裡居住。
【English Translation】 English version: 'You are the great king of the past. I am the jackal who heard the Dharma, and now I am in this form. Because of our past friendship and karmic connections, I have transformed to enlighten the Great King.' After saying these words, he displayed his supernatural powers and suddenly disappeared. The Great King was moved and awakened, shedding tears. He entrusted the throne to the crown prince, renounced his home to study the Way, and eventually attained the Ksanti-忍 (patience). (From the Records of the Western Countries)
The Guangzhou Dharma Fame: In Guangzhou, there was a man named Fa Yu (Dharma Fame), whose nature was rough and evil, and he committed all kinds of evil deeds. After this person died, he arrived at the hall of King Yama (閻羅王). King Yama ordered the recording officer to examine the records of the sins and merits committed by this person. The recording officer ordered the Horse-Headed and Ox-Headed mighty Rakshasas (羅剎) to bring the records. At that time, six people rose from their seats, walked towards the northeast, entered a large iron-gated warehouse, and took out iron tablets, which filled three carts. The six strongmen exerted all their strength to pull them and arrived in front of the hall. King Yama ordered the recording historians to examine and verify them, and only evil deeds were recorded, with no records of good deeds. The recording historians reported to King Yama, saying that there were no records of good deeds at all. King Yama angrily said, 'You are the most evil person, entering a mountain of treasures but returning empty-handed!' He told the recording historians, 'Have all three carts of records been examined?' The historian said, 'Two carts have already been examined, and one cart is about to be finished.' King Yama said, 'Search and verify more carefully.' So, according to King Yama's order, they examined and verified more carefully, and at the end of a small tablet in the middle, a good deed was recorded, which was that Fa Yu had once gone to a Sangharama (僧伽藍, monastery) to listen to the preaching of the Lotus Sutra, only temporarily listening to the preaching. The record tablet was reported to King Yama. King Yama said, 'Good, Fa Yu has great merit. The merit of fifty rejoicings is even greater than the ultimate saints of the Two Vehicles (Sravaka and Pratyekabuddha, 聲聞和緣覺), let alone the initial hearing, how could there be no effect of eliminating sins? Since he relied on hearing the Lotus Sutra, his sins were immediately eliminated. This person can be reborn in heaven.' So he was released back to the human world. King Yama further ordered the officials, 'Although evil deeds are immeasurable, they are not as good as one good deed. Why not reward him for this one good deed? You can burn the tablets recording evil deeds.' So, according to King Yama's order, the tablets recording evil deeds were burned. Fa Yu sat with his eyes wide open, and a rare thought arose in his mind, that he had been favored and allowed to live, and he told his relatives about this cause and condition, expressing repentance and gratitude.
The Snake Born in Heaven: In the past, in a foreign country, there was a bhiksu (比丘, monk) who sat in meditation and recited the Lotus Sutra. The city was noisy and chaotic, and tranquility and distraction were mutually contradictory. So he abandoned the noise of the settlement and moved to live in the deep mountains.
山。鳥路交通。人跡永絕。晝夜坐禪。禪餘暇誦經。其山陰有大蛇。以惡業因緣故。無量毒蟲。聚集之所唼食。遙聞人香。宛轉腹行。趣向僧處。此蛇昔佛弟子。聞法音流淚。毒蟲食息。苦痛暫除。歡喜不害比丘。常住僧邊聞經。僧不知有大蛇。乞食已訖。還所止見大蛇蟠。即生驚怖語惡蛇。汝早去早去。若無噁心即近住。蛇聞此言。近來常住。聞誦經聲。至食時含果來供養之。如此日日來。后時良久不來。比丘怪之登峰見下。幽谷臭穢。即下見懸高木枝吐果而死。比丘見悲愍。為咒愿報恩還所止。爾時天雨種種雜華滿山谷。來下比丘僧室。種種供養之。飛騰空中。比丘曰。汝誰天。答吾是公弟子山陰大蛇。依聞法力。捨身生忉利天。今為報恩來下而已。天又曰。吾生天上。見一天子。從手放光。掩閉諸天。問因緣答。吾在人間。書寫法華。生此天中。以是因緣。手放光。或天口放光。問因緣答。吾先世讀法華。凡所有天眾。多無解而行法華人也。說此事已。還於本天。比丘手記置。收室柱內耳(出外國記)。
舍衛城波斯匿伽羅王十
昔如來滅后五十年中。舍衛城有王。名曰波斯匿伽羅。此即波斯匿王玄孫也。有二大臣。一名流水。一名行雨。輔佐王者。覆育人民。爾流水駕車。欲入王宮。外國有一阿
【現代漢語翻譯】 現代漢語譯本： 山中，鳥道崎嶇，人跡罕至。僧人日夜坐禪，禪定之餘便誦讀經文。山的陰面有一條大蛇，因其惡業因緣，引來無數毒蟲聚集啃噬。大蛇遠遠聞到人身上的氣味，便蜿蜒爬行，向僧人所在之處靠近。這條蛇前世曾是佛陀的弟子，聽聞佛法之音時曾流下眼淚。毒蟲啃噬的痛苦得以暫時消除，心中歡喜，便不再加害比丘，常住在僧人附近聽經。僧人並不知道有這條大蛇。一次乞食完畢返回住所，看見大蛇盤踞在那裡，頓時驚恐萬分，呵斥道：『你快走，快走！如果沒惡意就靠近住下。』蛇聽了這話，便靠近常住下來，聽聞誦經之聲。到了吃飯的時候，還會銜著果子來供養僧人。如此日復一日。後來過了很久，大蛇都沒有出現。比丘感到奇怪，便登上山峰向下看，只見幽深的山谷中散發著惡臭。下去一看，發現大蛇懸掛在高高的樹枝上，吐出果子而死。比丘見此情景，悲憫不已，為它唸咒祝願，報答它的恩情，然後返回住所。這時，天空下起各種各樣的雜色花朵，遍佈山谷，飄落到比丘的僧房，以各種方式供養。比丘問道：『你是哪位天神？』天神回答說：『我是您的弟子，山陰的大蛇。依靠聽聞佛法的力量，捨棄蛇身，往生到忉利天。現在爲了報答您的恩情，特意地獄而來。』天神又說：『我生到天上后，見到一位天子，從手中放出光明，遮蔽了其他諸天。詢問原因，天子回答說：我在人間時，書寫《法華經》，因此往生到此天中。因為這個因緣，我的手中能放出光明。』或者有天人口中放出光明，詢問原因，天人回答說：我前世讀誦《法華經》。所有天眾之中，大多是沒有理解佛法而行持的法華修行人。』說完這些事，天神便返回本來的天界。比丘將此事記錄下來，收藏在僧房的柱子裡面。（出自《外國記》）。 舍衛城的波斯匿伽羅王十 過去如來滅度后五十年，舍衛城有一位國王，名叫波斯匿伽羅，此人是波斯匿王的玄孫。有兩位大臣，一位名叫流水，一位名叫行雨，輔佐國王，庇護百姓。一次，流水駕車，想要進入王宮。外國有一位阿...
【English Translation】 English version: In the mountains, the bird paths were treacherous, and human traces were rarely seen. A monk practiced Zen meditation day and night, and in his spare time, he recited scriptures. On the shady side of the mountain lived a large snake, which, due to its evil karma, attracted countless poisonous insects that gathered to gnaw at it. From afar, the snake smelled the scent of humans and crawled towards the monk's dwelling. This snake was once a disciple of the Buddha, and upon hearing the sound of the Dharma, it shed tears. The pain of being devoured by poisonous insects was temporarily relieved, and filled with joy, it no longer harmed the Bhikshu (monk), but stayed near him to listen to the scriptures. The monk was unaware of the large snake's presence. One day, after finishing his alms round and returning to his dwelling, he saw the snake coiled there and was filled with terror. He scolded, 'Leave quickly, leave quickly! If you have no evil intentions, then stay nearby.' Hearing this, the snake stayed close by, listening to the sound of the scriptures. When it was time to eat, it would bring fruit in its mouth to offer to the monk. This continued day after day. Later, after a long time, the snake did not appear. The Bhikshu was puzzled and climbed the peak to look down. He saw a foul odor emanating from the deep valley below. Going down, he found the snake hanging from a high tree branch, having vomited out the fruit and died. The Bhikshu, filled with compassion, chanted mantras for it, repaying its kindness, and then returned to his dwelling. At that moment, the sky rained down various kinds of colorful flowers, filling the valleys and falling into the Bhikshu's room, offering in various ways. The Bhikshu asked, 'Who are you, heavenly being?' The heavenly being replied, 'I am your disciple, the large snake from the shady side of the mountain. By the power of hearing the Dharma, I have abandoned my snake body and been reborn in the Trayastrimsa Heaven (忉利天). Now, to repay your kindness, I have come down to this world.' The heavenly being also said, 'After I was born in heaven, I saw a Deva (天子) emitting light from his hand, obscuring all the other Devas. When asked the reason, the Deva replied, 'When I was in the human world, I transcribed the Lotus Sutra (法華經), and therefore I was reborn in this heaven. Because of this cause, light can emit from my hand.' Or a Deva emitted light from his mouth, and when asked the reason, the Deva replied, 'In my previous life, I recited the Lotus Sutra. Among all the heavenly beings, most are practitioners of the Lotus Sutra who do not understand the Dharma.' After saying these things, the heavenly being returned to his original heaven. The Bhikshu recorded this event and stored it inside the pillar of his room. (From Foreign Records). King Prasenajit (波斯匿伽羅王) of Shravasti (舍衛城) Ten In the past, fifty years after the Tathagata's (如來) Parinirvana (滅后), there was a king in Shravasti named Prasenajitkara (波斯匿伽羅), who was the great-grandson of King Prasenajit (波斯匿王). There were two ministers, one named Flowing Water (流水) and the other named Walking Rain (行雨), who assisted the king and protected the people. Once, Flowing Water was driving his chariot, intending to enter the royal palace. There was a...
羅漢聖者。名曰毗沙尸利密多。容儀挺直。行步庠序。流水見生尊重。還駕問訊。聖者何處來。有何所求。答我是外國吳興山比丘聖者陀俱羅弟子也。師指我巡撿此國。是故來入也。流水勸請聖者。唯愿尊者。慈悲枉駕。我欲供養。即默隨情。流水還家。香湯沐浴。具備聖禮。行食已請說小法。尊者說十二因緣。兼贊摩訶衍深旨。如是時間經三日。王召流水。流水恐違命。王具問不來由。流水白王。王大嗔怒。與余臣評議其罪過。爾時行雨白王言。大王將召旃檀木及青蓮華三莖。王諾。以責之時。流水白王言。待七日。王許之。即還著蔽衣憂若。時屬冬氣。青蓮華何求。旃檀在摩黎山。毒蛇圍樹不可近。設蛇去相似木多。將知何木。時聖者毗沙尸梨蜜多在吳山。以天眼觀視。具知其情。來至流水宅。問訊安慰。知故問。即答上狀。聖者吳山頂有大池。四時皆生水華。池岸有旃檀。大龍守護之。君往彼池。稱南無佛。龍知佛弟子。敢不加害。即請聖力到池邊。稱南無佛。龍起慈心。隱形而住。流水取華及木。將還本路。龍化作優婆塞形謂大臣。我是汝君主大王波斯匿迦羅之父。其名曰羅𨵃阇。以非法治國。以邪惡意。不信福田。自不行十善。民亦隨王行惡。以是因緣故。受毒龍身。百千毒蟲。食啖身份。三熱苦痛。不可
【現代漢語翻譯】 羅漢聖者，名為毗沙尸利密多（Vishakha Shri Mitra，一位阿羅漢的名字）。他容貌端莊，舉止安詳。流水（Rushing Water，人名）見到他，心生敬重，便掉轉車頭，上前問候：『聖者從何處來？有何需求？』 聖者回答說：『我是外國吳興山（Wu Xing Mountain，山名）的比丘，是聖者陀俱羅（Dhokura，人名）的弟子。我的老師指派我巡視這個國家，所以我來了。』流水勸請聖者說：『希望尊者慈悲，屈尊到我家。我願意供養您。』聖者默許了，隨他而去。流水回到家中，用香湯為聖者沐浴，準備了豐盛的齋飯。齋飯過後，流水請求聖者開示佛法。尊者為他講解了十二因緣，並讚歎了摩訶衍（Mahayana，大乘）的深奧旨意。這樣過了三天。 國王召見流水。流水害怕違抗王命。國王詳細詢問他沒有前來的原因。流水如實稟告。國王聽后大怒，與大臣們商議如何懲罰流水。這時，行雨（Rain Walker，人名）對國王說：『大王將要召見旃檀木（Sandalwood，一種香木）和三株青蓮華（Blue Lotus，一種蓮花）。』國王答應了。到了責問的時候，流水對國王說：『請給我七天時間。』國王同意了。流水回到家中，穿著破舊的衣服，憂心忡忡。當時正值冬季，到哪裡去尋找青蓮華呢？旃檀木生長在摩黎山（Malaya Mountain，山名），有毒蛇環繞樹木，無法靠近。即使蛇離開了，相似的樹木很多，又如何辨認呢？ 這時，聖者毗沙尸梨蜜多在吳興山，用天眼觀察，完全瞭解了流水的情況。他來到流水家中，問候安慰他，明知故問。流水如實回答了事情的經過。聖者說：『吳興山頂有一個大池塘，四季都生長著水華（Water Lily，睡蓮）。池塘邊有旃檀木，有大龍守護著。你到池塘邊，稱念南無佛（Namo Buddha，皈依佛陀）。龍知道你是佛的弟子，不敢加害你。』流水請求聖者加持，來到池塘邊，稱念南無佛。龍生起慈悲之心，隱去身形。流水取了蓮花和木頭，準備返回。龍化作優婆塞（Upasaka，在家男居士）的形象，對大臣說：『我是你們君主大王波斯匿迦羅（Prasenjit，人名）的父親，我的名字叫羅𨵃阇（Raja，國王）。因為我用不正當的手段治理國家，心懷邪惡的念頭，不相信福田（Field of Merit，指行善積德），自己不奉行十善業（Ten Virtuous Actions，佛教中的十種善行），百姓也跟隨我作惡。因為這樣的因緣，我受毒龍之身，被成百上千的毒蟲啃食身體，遭受三種熱惱的痛苦，難以忍受。
【English Translation】 The Arhat saint, named Vishakha Shri Mitra (Vishakha Shri Mitra, name of an Arhat). His appearance was dignified, and his demeanor was serene. Rushing Water (Rushing Water, a person's name) saw him and developed respect, so he turned his carriage around and greeted him: 'Where do you come from, Holy One? What do you seek?' The saint replied: 'I am a Bhikkhu (Bhikkhu, a Buddhist monk) from Wu Xing Mountain (Wu Xing Mountain, name of a mountain) in a foreign country, and I am a disciple of the saint Dhokura (Dhokura, a person's name). My teacher has assigned me to inspect this country, so I have come.' Rushing Water pleaded with the saint: 'I hope that you, Venerable One, will be merciful and condescend to my home. I wish to make offerings to you.' The saint silently agreed and followed him. Rushing Water returned home, bathed the saint with fragrant water, and prepared a sumptuous vegetarian meal. After the meal, Rushing Water requested the saint to expound the Dharma (Dharma, Buddhist teachings). The Venerable One explained the Twelve Nidanas (Twelve Nidanas, the chain of dependent origination) to him and praised the profound meaning of Mahayana (Mahayana, the Great Vehicle). Three days passed in this way. The king summoned Rushing Water. Rushing Water was afraid of disobeying the king's order. The king inquired in detail about the reason for his absence. Rushing Water reported the truth. The king was furious and discussed with his ministers how to punish Rushing Water. At this time, Rain Walker (Rain Walker, a person's name) said to the king: 'The king will summon sandalwood (Sandalwood, a fragrant wood) and three blue lotus flowers (Blue Lotus, a type of lotus flower).' The king agreed. When the time for questioning came, Rushing Water said to the king: 'Please give me seven days.' The king agreed. Rushing Water returned home, wearing tattered clothes, worried and anxious. It was winter, where could he find blue lotus flowers? Sandalwood grows on Malaya Mountain (Malaya Mountain, name of a mountain), surrounded by poisonous snakes, making it impossible to approach. Even if the snakes left, there are many similar trees, how would he recognize it? At this time, the saint Vishakha Shri Mitra was on Wu Xing Mountain, using his divine eye to observe and fully understand Rushing Water's situation. He came to Rushing Water's home, greeted and comforted him, knowingly asking the reason. Rushing Water truthfully answered the situation. The saint said: 'At the top of Wu Xing Mountain, there is a large pond where water lilies (Water Lily, a type of aquatic plant) grow in all seasons. There is sandalwood by the pond, guarded by a great dragon. Go to the pond and recite Namo Buddha (Namo Buddha, Homage to the Buddha). The dragon knows that you are a disciple of the Buddha and will not dare to harm you.' Rushing Water requested the saint's blessing and came to the pond, reciting Namo Buddha. The dragon developed a compassionate heart and hid its form. Rushing Water took the lotus flowers and wood, preparing to return. The dragon transformed into the form of an Upasaka (Upasaka, a lay male devotee), saying to the minister: 'I am the father of your monarch, King Prasenjit (Prasenjit, a person's name), my name is Raja (Raja, King). Because I ruled the country with improper means, harbored evil thoughts, and did not believe in the Field of Merit (Field of Merit, referring to performing good deeds and accumulating merit), and I did not practice the Ten Virtuous Actions (Ten Virtuous Actions, ten virtuous deeds in Buddhism), the people also followed me in doing evil. Because of this karma, I received the body of a poisonous dragon, and hundreds of thousands of poisonous insects eat my body, suffering from the pain of the three heats, which is unbearable.'
堪任。唯愿為修出離業。救我苦惱。流水曰。大王舊君吾受持佛所說芬陀利修多羅。若聞信受必生天上。即誦修多羅一品。優婆塞兩目出淚憶吾昔。道人汝早還。吾聞法力。助昔日行。當生三十三天。各辭別去。流水還王宮。以二種物。奉上大王。王生希念問由來。即具答。王不信之。先王治國。受佛禁戒。豈生惡趣成毒龍。又發願。此蓮華實父池所生者。三月莫萎落。即收藏中。三月后其華鮮生如本。王及諸臣。信受此事。開藏修福。王臣共到吳興山。龍死臭氣滿山。即收骨還起塔。塔上忽有光明雲蓋。中有一天告大眾。吾聞法華。助往日緣。離苦得樂。復生何處。答生金色世界。即說偈曰。
釋迦滅后諸眾生 一聞法華四句偈 文殊隨順不捨離 隨愿即生金色界
說是偈已。隱而不見(同集)。
潯陽湖海女十一
潯陽江湖邊。有一客老女。不知何處人。亦失姓。耽魚肉不識因果。買賣魚鱗。貪收其利以存活。亦無他業。一生空過。失人間利。死至閻魔王所。王問。汝生人界修何善根。女默無言。王復問。汝全無善不。女憶知。昔求魚肉利出市。大云頓興起。暴雨頻下。江湖滿水。不能往還。半日寄潮堂。聞講法華。此非大善耶。即以此答王。王言。甚微妙善。今放汝還人間。但汝
【現代漢語翻譯】 現代漢語譯本： 『堪任』（Kānrèn，可以勝任）。（優婆塞）只希望（我）為您修習出離之業，救我脫離苦惱。流水（Liúshuǐ，指流水長者）說：『大王，先王（指已故的國王）我受持佛所說的《芬陀利修多羅》（Fēntuó lì xiū duō luó，即《妙法蓮華經》）。如果聽聞並信受，必定能往生天上。』隨即誦讀《修多羅》一品。優婆塞（Yōupósāi，指男居士）兩眼流淚，回憶起（對）我說：『道人（Dàorén，指修行人），你早點回去吧。我聽聞佛法之力，幫助我往日的修行，應當能往生三十三天（Sānshísān tiān，佛教的欲界六天之一）。』各自告別離去。流水（Liúshuǐ）回到王宮，用兩種物品奉獻給大王。大王感到奇怪，詢問由來，流水（Liúshuǐ）便詳細地回答。大王不相信這件事，（認為）先王治理國家，受持佛教的禁戒，怎麼會墮入惡趣變成毒龍呢？又發願說：『這蓮華的果實是父王池塘所生的，希望三個月都不要枯萎凋落。』隨即收藏起來。三個月后，這蓮華依然鮮活如初。大王和眾臣都信受這件事，打開寶藏修福。大王和大臣們一同前往吳興山（Wúxīng shān）。毒龍死後，臭氣瀰漫山野。於是收斂毒龍的骨骸，建造佛塔。佛塔上忽然出現光明雲蓋，其中有一天人告訴大眾：『我聽聞《法華經》（Fǎhuá jīng），幫助我往日的因緣，脫離苦難得到快樂。』（有人問）『您將往生何處？』（天人）回答說：『往生金色世界。』隨即說偈語： 『釋迦（Shìjiā，釋迦牟尼佛）滅度后，諸位眾生， 一旦聽聞《法華經》（Fǎhuá jīng）四句偈， 文殊（Wénshū，文殊菩薩）隨順不捨離， 隨其所愿即往生金色世界。』 說完偈語后，便隱沒不見。（出自《同集》） 潯陽湖海女十一 潯陽（Xúnyáng）江湖邊，有一位年老的婦人，不知道是哪裡人，也失去了姓名。她沉迷於魚肉，不明白因果報應，買賣魚鱗，貪圖其中的利益來維持生計，也沒有其他的善業，一生空虛度過，失去了人間的利益。死後到了閻魔王（Yánmó wáng）那裡。閻魔王（Yánmó wáng）問：『你生在人間，修了什麼善根？』老婦人沉默不語。閻魔王（Yánmó wáng）又問：『你完全沒有做過善事嗎？』老婦人回憶起來，（說）以前爲了魚肉的利益去市場，突然烏雲涌起，暴雨頻繁降下，江湖水滿，不能往來，（我）在潮堂寄宿了半天，聽聞講說《法華經》（Fǎhuá jīng）。這難道不是大善事嗎？』就用這件事回答閻魔王（Yánmó wáng）。閻魔王（Yánmó wáng）說：『這是非常微妙的善事。現在放你回到人間，但是你』
【English Translation】 English version: 'Kānrèn' (Capable). (The Upāsaka) only wishes to cultivate the path of liberation for you, to save me from suffering. Liúshuǐ (Flowing Water Elder) said: 'Great King, the late king (referring to the deceased king), I have received and upheld the Lotus Sūtra (Fēntuó lì xiū duō luó, i.e., the Saddharma Puṇḍarīka Sūtra) spoken by the Buddha. If one hears and believes in it, one will surely be reborn in the heavens.' Then he recited a chapter of the Sūtra. The Upāsaka (Yōupósāi, referring to a male lay Buddhist) shed tears, recalling (to me): 'Ascetic (Dàorén, referring to a practitioner), you should return early. I have heard the power of the Dharma, which will help my past practice, and I should be reborn in the Trayastriṃśa Heaven (Sānshísān tiān, one of the six heavens of desire realm in Buddhism).' They bid farewell and departed. Liúshuǐ (Flowing Water) returned to the palace and presented two kinds of objects to the Great King. The Great King was surprised and asked about their origin, and Liúshuǐ (Flowing Water) answered in detail. The Great King did not believe this, (thinking that) the late king governed the country and observed the Buddhist precepts, how could he fall into an evil realm and become a poisonous dragon? He also made a vow: 'May the fruit of this lotus, which grew in the late king's pond, not wither for three months.' Then he stored it away. After three months, the lotus was still as fresh as before. The Great King and his ministers all believed in this matter and opened the treasury to cultivate merit. The Great King and his ministers went together to Mount Wúxīng (Wúxīng shān). After the poisonous dragon died, the stench filled the mountains. So they collected the bones of the poisonous dragon and built a pagoda. Suddenly, a cloud of light appeared above the pagoda, and a deva (heavenly being) in it told the assembly: 'I heard the Lotus Sūtra (Fǎhuá jīng), which helped my past karma, and I escaped suffering and gained happiness.' (Someone asked) 'Where will you be reborn?' (The deva) replied: 'I will be reborn in the Golden World.' Then he spoke a verse: 'After Śākyamuni (Shìjiā, Śākyamuni Buddha) has passed away, All sentient beings, If they hear a four-line verse of the Lotus Sūtra (Fǎhuá jīng), Mañjuśrī (Wénshū, Mañjuśrī Bodhisattva) will follow and never leave, According to their wishes, they will be reborn in the Golden World.' After speaking the verse, he disappeared. (From Tongji) The Eleventh Sea Woman of Xunyang Lake By the Xunyang (Xúnyáng) River and Lake, there was an old woman, it is not known where she was from, and she had also lost her name. She was addicted to fish and meat, did not understand cause and effect, bought and sold fish scales, and greedily sought profit to make a living. She had no other good deeds, and her life was spent in vain, losing the benefits of the human realm. After death, she went to Yama (Yánmó wáng). Yama (Yánmó wáng) asked: 'You were born in the human realm, what good roots did you cultivate?' The old woman was silent. Yama (Yánmó wáng) asked again: 'Have you done no good deeds at all?' The old woman recalled, (saying) 'Once, for the sake of profit from fish and meat, I went to the market, and suddenly dark clouds arose, and heavy rain fell frequently, and the river and lake were full of water, and I could not travel back and forth. (I) stayed in the tide hall for half a day and heard the Lotus Sūtra (Fǎhuá jīng) being preached. Is this not a great good deed?' She used this to answer Yama (Yánmó wáng). Yama (Yánmó wáng) said: 'This is a very subtle good deed. Now I will let you return to the human realm, but you'
罪業受苦處能見不。答未見。王召一人冥官。相共遣海畔。見海濱有百千捕魚人。皆以鐵繩束其頸。杻械枷鍱。纏絡其身。從空中大火輪下。當罪人頂。火論入身剎那燒盡。暫時死生三十餘返。各叫喚曰。痛哉。吾等昔恣殺生命。而活吾命受大苦。唱此言已僻地。眾多獄卒。手執釰刃割身肉。折骨破髓。各各食啖已。還吐骨肉活如本。如此罪人受苦處。無量無邊。冥官告女言。汝當往彼處可問作何業受此苦惱。忙怖不欲問。官即問。汝等作何罪業受此苦。罪人答曰。吾等愚癡。殺魚龜為食。買魚肉以求活利。以是因緣故受苦。如斯次第巡撿。有獄卒而無治罪人。即問。何故汝空手無治罪人。答潯陽江湖邊有老女。為治彼業而在此處。彼依聞法華故。免脫地獄。是以空手而坐。是時老女。舉聲唱如是言。南無妙法蓮華經。聞是語已。無量罪人。欻然不見。官及女還白王。王言。吾誤吾誤。遣汝使見受苦之人。彼聞妙法言。罪滅生天。汝還人間。告江頭人。以明善業果報(云云)老女得活。對江頭人說此事。親傳聞在實矣。
雍州醴泉縣沙彌十二
醴泉縣徐高思有少兒。生年七歲。受五戒為沙彌。師事大德。有相師見沙彌云。此沙彌明敏。眾相自足。但短壽。父母聞之憂惱。沙彌依緣往鄰縣遭雨入精舍。有一
【現代漢語翻譯】 現代漢語譯本： 罪業受苦的地方能看見嗎？回答說：『沒有看見。』國王召來一位冥官（陰間的官員），一同前往海邊。看見海邊有成百上千的捕魚人，都用鐵繩捆綁著他們的脖子，戴著刑具，纏繞著身體。從空中巨大的火輪降下，落在罪人的頭頂。火輪進入身體，剎那間燒盡，暫時死去又復生，三十多次反覆。他們各自叫喊著說：『痛苦啊！我們過去恣意殺害生命，用以活命，現在遭受如此巨大的痛苦。』說完這些話后，在偏僻的地方，眾多的獄卒手執刀刃，割下他們的身肉，折斷骨頭，擊破骨髓，各自吃掉，吃完后又吐出骨肉，恢復如初。像這樣的罪人受苦的地方，無量無邊。冥官告訴女子說：『你應該前往那個地方，可以問問他們做了什麼業而遭受這樣的苦惱。』女子忙亂害怕，不想去問。冥官就代為詢問：『你們做了什麼罪業而遭受這樣的苦？』罪人回答說：『我們愚癡，殺魚殺龜作為食物，買賣魚肉以求活利。因為這樣的因緣，所以受苦。』像這樣依次巡視檢查。有一個獄卒卻空著手，沒有要懲治的罪人。就問他：『為什麼你空著手，沒有要懲治的罪人？』回答說：『在潯陽（地名）江湖邊，有一位老婦人，正在治理他們所造的罪業，而她卻在這裡。她因為聽聞《法華經》的緣故，免脫了地獄之苦。因此我才空手而坐。』這時，老婦人高聲唱誦說：『南無妙法蓮華經（皈依妙法蓮華經）。』聽到這句話后，無量的罪人，忽然間不見了。冥官和女子回來稟告國王。國王說：『我錯了，我錯了。派你去看受苦之人，他們聽聞妙法之言，罪業消滅，往生天界。你回到人間，告訴江邊的人們，以明白善業的果報。』（云云）老婦人得以活命，對江邊的人們說了這件事，親身經歷，確實如此。 雍州（地名）醴泉縣（地名）的沙彌（出家男子）十二歲 醴泉縣的徐高思有一個小兒子，生年七歲，受五戒成為沙彌，師事大德（有德行的僧人）。有相士看見沙彌說：『這個沙彌聰明敏捷，各種相貌都很具足，只是壽命短促。』父母聽了之後憂愁煩惱。沙彌因為某種緣故前往鄰縣，遇到下雨，進入一座精舍（寺廟）。有一位……
【English Translation】 English version: Can the place of suffering from sins be seen? The answer was: 'Not seen.' The king summoned a冥官 (míng guān, an official of the underworld) and together they went to the seaside. They saw hundreds of thousands of fishermen by the sea, all with iron ropes tied around their necks, wearing cangues and shackles, their bodies entangled. A great fiery wheel descended from the sky, landing on the heads of the sinners. The fiery wheel entered their bodies, burning them to ashes in an instant, dying and being reborn temporarily, more than thirty times repeatedly. Each of them cried out, saying: 'Painful! We used to wantonly kill living beings to sustain our own lives, and now we suffer such great pain.' After saying these words, in a remote place, many jailers, holding swords and blades, cut off their flesh, broke their bones, and crushed their marrow, each eating it, and after eating, they spat out the bones and flesh, restoring them to their original state. Such places where sinners suffer are boundless and limitless. The冥官 (míng guān, an official of the underworld) told the woman, 'You should go to that place and ask what karma they committed to suffer such torment.' The woman was flustered and afraid, unwilling to ask. The official then asked on her behalf, 'What sins have you committed to suffer this torment?' The sinners replied, 'We were foolish, killing fish and turtles for food, buying and selling fish and meat to seek profit. Because of this cause, we suffer.' In this way, they inspected in order. One jailer was empty-handed, with no sinners to punish. They asked him, 'Why are you empty-handed, with no sinners to punish?' He replied, 'By the Xunyang (place name) riverside, there is an old woman who is managing the karma they created, and she is here. Because she heard the Lotus Sutra, she was freed from the suffering of hell. That is why I sit empty-handed.' At this time, the old woman loudly chanted, saying: 'Namo Myoho Renge Kyo (Homage to the Wonderful Dharma Lotus Sutra).' After hearing these words, countless sinners suddenly disappeared. The official and the woman returned to report to the king. The king said, 'I was wrong, I was wrong. I sent you to see the suffering people, and they heard the words of the Wonderful Dharma, their sins were extinguished, and they were reborn in the heavens. You return to the human world and tell the people by the river to understand the karmic rewards of good deeds.' (Etc.) The old woman was able to live, and she told the people by the river about this matter, a personal experience, truly so. A twelve-year-old沙彌 (shā mí, novice monk) from 雍州 (Yōngzhōu, place name) 醴泉縣 (Lǐquán xiàn, place name) Xu Gaosi of 醴泉縣 (Lǐquán xiàn, place name) had a young son, born at the age of seven, who received the five precepts and became a沙彌 (shā mí, novice monk), serving a 大德 (dà dé, a monk of great virtue). A physiognomist saw the沙彌 (shā mí, novice monk) and said, 'This沙彌 (shā mí, novice monk) is intelligent and quick-witted, and his features are complete, but his life will be short.' The parents were worried and distressed after hearing this. The沙彌 (shā mí, novice monk), for some reason, went to a neighboring county and, encountering rain, entered a精舍 (jīng shè, monastery). There was a...
僧誦法華經。沙彌聞經。歡喜白僧。吾辭父母。將隨師役仕。雨止出寺。至家經三日。先相師尚在。見沙彌云。汝既正壽九十有餘。有何異術。沙彌云。吾聞經心愛樂。此外亦無他事。相師善哉。大乘有不思議力。聞者延壽矣。
南陽僧法朗猴犬十三
釋僧朗一名法朗。俗姓許氏南陽人也。年二十餘。欣欲出家。尋預剃落。棲止無定。多住鄂州。形貌與世而殊有奇相。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。食訖猴便取盂戴之。騎犬背上。先朗而行。人有奪者。輒為所昨朗任犬盤遊。略無常度。陳末隋初。行於江嶺之表。章服粗蔽威儀越序。杖策徒行。護養生命。時復讀誦諸經。偏以法華為志。素乏聲哢清靡不豐。乃潔誓誦之一坐七遍。如是不久。聲如雷動。知福力之可階也。其誦必以七數為期。乃至七十七百七千逮於七萬。聲韻諧暢任縱而起其類。箏笛隨發明了。故所誦經。時旁人觀者視聽皆失。朗[辰/目]吻不動。而囀起咽喉。遠近亮澈。因以著名。然臂腳及手。申縮任懷有。若龜藏時同肉聚。或往酒席同諸宴飲。而嚼㗱豬肉。不測其來。故世語曰。法華朗五處俱時縮豬肉滿口顙。或
【現代漢語翻譯】 現代漢語譯本 一位僧人誦讀《法華經》。一個小沙彌聽聞后，心生歡喜，對僧人說：『我將告別父母，跟隨師父您修行。』雨停后，他離開寺廟回家，過了三天，之前的相面師還在。相面師見到沙彌后說：『你竟然有九十多歲的壽命，有什麼特別的法術嗎？』沙彌說：『我聽聞《法華經》后內心非常喜愛，此外也沒有其他事情。』相面師說：『太好了！大乘佛法有不可思議的力量，聽聞者可以延年益壽啊！』
南陽的僧人法朗和他的猴子、狗
釋僧朗，又名法朗，俗姓許，是南陽人。二十多歲時，他欣然想要出家，不久就剃度出家了。他居住的地方不固定，大多住在鄂州。他的外貌與世人不同，有奇異之相。他的飲食習慣與世俗之人相同，因此當時的人都輕視他。他常年養著一隻猴子和一隻狗，它們體型巨大，都是黃紅色，不親近其他人，只依附於法朗。它們日夜相隨，從不離開。到了吃飯的時候，用法朗用木製的器皿盛食物。法朗吃飽后，剩下的食物就用來喂猴子和狗，它們用同一個器皿吃。吃完后，猴子就拿起器皿戴在頭上，騎在狗背上，走在法朗的前面。如果有人想要搶奪器皿，猴子就會抓咬那個人。法朗任由狗四處遊玩，沒有固定的去處。陳朝末年隋朝初年，他行走在江嶺一帶。他的穿著粗陋，不符合僧人的威儀，拄著枴杖徒步行走，保護自己的生命。他時常讀誦各種經典，尤其以《法華經》（Saddharma Puṇḍarīka Sūtra）為志向。他原本缺乏好的嗓音，聲音不清脆也不圓潤。於是他發誓誦讀《法華經》，每次打坐誦讀七遍。這樣堅持不久，他的聲音就如同雷鳴一般洪亮，他知道這是福報的力量可以達到的。他每次誦經都以七為期數，乃至七十七遍、七百遍、七千遍，甚至達到七萬遍。他的聲音和諧流暢，隨心所欲地變化，如同箏笛一般美妙動聽。因此，他所誦讀的經典，當時旁觀者都聽得入了迷。法朗的嘴唇不動，聲音卻從喉嚨里發出，遠近都能聽得清清楚楚，因此而聞名。然而，他的手臂、腳和手，伸縮自如，有時又像烏龜一樣縮排身體里，如同肉團一般。有時他會去參加酒席宴飲，咀嚼豬肉，人們無法理解他這種行為。所以世人說：『法華朗』（Dharma Laṅka）五個地方同時收縮，嘴裡塞滿了豬肉。
【English Translation】 English version A monk was reciting the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). A śrāmaṇera (novice monk) heard the sutra and, filled with joy, said to the monk, 'I will bid farewell to my parents and follow you, teacher, to serve in your ministry.' After the rain stopped, he left the temple and returned home. Three days later, the former physiognomist was still there. Upon seeing the śrāmaṇera, the physiognomist said, 'You actually have a lifespan of over ninety years. Do you possess any special skills?' The śrāmaṇera replied, 'I deeply love listening to the Saddharma Puṇḍarīka Sūtra, and there is nothing else.' The physiognomist exclaimed, 'Excellent! The Mahāyāna (Great Vehicle) has inconceivable power. Those who hear it will have their lives extended!'
The Monk Fǎlǎng of Nányáng and His Monkey and Dog
The bhikṣu (monk) Sēnglǎng, also known as Fǎlǎng, whose lay surname was Xǔ, was a native of Nányáng. In his twenties, he joyfully desired to renounce the world and soon had his head shaved. He lived in no fixed abode, mostly residing in Èzhōu. His appearance was different from ordinary people, possessing unusual features. His eating habits were the same as those of the laity, so he was despised by the people of that time. He constantly kept a monkey and a dog, both of which were large and reddish-yellow in color. They were not friendly to others, only attached to Fǎlǎng. They accompanied him day and night, never leaving. When it was time to eat, Fǎlǎng used a wooden bowl to hold food. After Fǎlǎng had eaten his fill, the remaining food was used to feed the monkey and dog, who ate from the same bowl. After eating, the monkey would take the bowl and wear it on its head, riding on the dog's back, walking ahead of Fǎlǎng. If anyone tried to snatch the bowl, the monkey would bite and scratch that person. Fǎlǎng allowed the dog to roam freely, without a fixed destination. During the late Chén dynasty and early Suí dynasty, he traveled in the area of Jiānglǐng. His clothing was coarse and did not conform to the proper monastic decorum. He walked with a staff, protecting his life. He often recited various sutras, especially aspiring to the Saddharma Puṇḍarīka Sūtra. He originally lacked a good voice, his tone was not clear or melodious. Therefore, he vowed to recite the sutra, sitting in meditation and reciting it seven times each session. After persisting in this way for a short time, his voice became as loud as thunder. He knew that this was due to the power of merit. Each time he recited the sutra, he set a goal of seven recitations, then seventy-seven, seven hundred, seven thousand, and even seventy thousand recitations. His voice was harmonious and fluent, changing as he pleased, like the beautiful sounds of a zither or flute. Therefore, when he recited the sutra, the onlookers were all entranced. Fǎlǎng's lips did not move, but the sound came from his throat, clear and audible from far and near, and he became famous for this. However, his arms, legs, and hands could stretch and contract freely, and sometimes he would retract them into his body like a turtle, resembling a mass of flesh. Sometimes he would attend banquets and eat pork, and people could not understand his behavior. Therefore, people said, 'Fǎlǎng of the Saddharma Puṇḍarīka Sūtra contracts in five places at the same time, his mouth full of pork.'
復巡江洄溯拱手。舟中猴犬在旁。都無艤棹。隨意所往。雖凌犯風波。眴息之間。便達所在。后猴犬死。有人夢。猴犬是朗宿世朋友。聞法華故。舍壽生天。畜生尚狎持經者。聞誦經聲生天。況人乎。
魏常山衡唐精舍蝙蝠十四
常山衡唐精舍中。有數十蝙蝠游化。沙門止宿寺中。誦法華經。蝙蝠愛樂法音在壁中。壁頓[袖-由+希]落一時命終。僧見其死咒愿。汝既聞法華。必生天上。過三日後。僧夢數十天人。身帶光明。來謁僧曰。我等此伽藍中聞法故。捨身生四天王天。以本緣所起來辭。僧取蝙蝠埋土中。其上立塔。稱曰蝙蝠塔焉。
隋吳郡虎丘山獼猴十五
隋末有游化沙門。不知其名。入虎丘山。誦法華經。一夏九旬。其山有獼猴群。數過一百。獼猴群中有一老猴。身毛純白無聲數日。在傍樹上聞經。夜尚在樹。不去朝見落死。僧生悲心為咒愿。以石埋之。后時夜誦。漸至三更。空中有聲云。我是老獼猴。依聞法力。生第二天。欲報其恩故來下。以珠十枚施師。作是言已后無聲。明日見窟前。其珠現在。收為經軸。暗夜放光。以經收石窟。遠見窟上有光。近即滅而已。
月支蘇摩耶菩薩所見餓鬼十六
昔月支摩訶衍傳法菩薩。號曰蘇摩耶。傳持摩訶衍大寶藏。師徒訓化
。月支古俗。號曰摩訶衍提婆菩提薩埵。將諸弟子。游化諸國。至師子國邊境海畔前行。路見五百餓鬼。忽然微笑。彷徨不進。弟子怪異問因。答我見五百餓鬼。饑虛窮乏不聞飲食名。見我前進。流淚請救濟。即問。汝等住海渚幾時。答曰。不識幾時。唯見此海七返興敗。菩薩言生死無邊際。汝知幾時。復問。飲食已來如何。答曰。我等得少涕唾。觸口唇已來。經七百年。久久求食不得。設得少尿水。入口成火灰。復問苦何。答受苦不可稱盡。且一日所受苦。三時不同。朝眾多琰魔卒來。以熱鐵丸含口。以鐵棒而打擲之。身成火灰段段壞盡。涼風所吹。還活如故。即嗔吐火呵責言。汝昔貪食。獨口食之。飽吞熱丸。美味有不。呵責已了還去。我等身心苦趣萬死萬生。日中百千軍騎來至。步軍雜役。鑊湛融銅。持用而來先捧鐵刺者。來打我等頭。令坐海渚。次鑊使來至。以融銅灌口云。汝等謗大人。獨食不施。融銅味不。時眾多軍騎。馳后馬以火箭射之。如人間射的。中毒火箭。宛轉躄地。涼風所吹還活如故。夕百千鐵狗鐵烏狐狼等來。牙齒如刃。哮吼馳走。斗諍揸掣。啀齜食啖至曉更散。如此等苦。百分之一。不可具說。愿尊慈蔭。蘇摩耶告曰。汝自作業還自受。如何他人力所及。復問。汝等憶宿命業不。答自爾力故
。憶知宿作。我等於無量劫前。作出家眾。不持凈戒。守護田業。慳貪不施。若得食味。屏處獨食。打驅犬烏。死後受此報。菩薩生悲愍。為分別薩達磨芬陀利修多羅等深法。五百餓鬼目出喜淚。歡娛受樂。菩薩前進。到師子國。夜宿空亭至三更。五百天子。來至空亭。各以一枚真珠。供養菩薩已白言。大士我等是海渚餓鬼。乘聞法善生天上。思聞法恩故。以天上福來。最初供養之。即還天上。菩薩自手記因緣。號曰救餓鬼記。
潯陽處女十七
唐總章年中。外國沙門。名達磨跋陀。唐云法賢。無奈何事。來至潯陽。容儀挺特。色貌端正。誦法華等大乘經凡三萬偈也。音聲愛雅眾所樂。時有處女。形貌偉麗。具解六十四態。初見沙門。生愛染心。靜夜近僧。宿誦提婆達多品龍女文。女雖不了梵文。聞誦聲發信心。止染心而還。時海水波濤船漂。有一人丈夫。接持置岸。都不濕裝服。在宿夢有前丈夫謂女。汝聞法華提婆達多品。凈心信敬。免漂沒難。若能修行不受女身。女夢覺悲喜悔過尋僧。不知去所。既厭女身。出家為尼。詣五臺山而住。空慧比丘尼是也。
西域毗末羅密多十八
昔西域有大論師。名毗末羅密多。秦言無垢友。罽賓國人也。于薩婆多部而出家。博學多聞。兼括三藏奧義。巡
【現代漢語翻譯】 憶念得知前世所作之事：『我們于無量劫之前，曾經作為出家眾，卻不持守清凈戒律，守護田地產業，吝嗇貪婪不願佈施。如果得到食物美味，就獨自在隱蔽之處食用，甚至打罵驅趕犬和烏鴉。死後因此遭受餓鬼的果報。』菩薩生起悲憫之心，為他們分別解說《薩達磨芬陀利修多羅》（Saddharma Puṇḍarīka Sūtra，即《妙法蓮華經》）等甚深佛法。五百餓鬼聽后眼中流出喜悅的淚水，歡喜地接受佛法的滋養。菩薩繼續前行，到達師子國（Śrī Lanka，即斯里蘭卡）。夜晚在空亭中休息到三更時分，五百天子來到空亭，各自以一枚真珠供養菩薩，然後稟告說：『大士，我們是海邊的餓鬼，承蒙聽聞佛法的善因而得以往生天上。感念佛法的恩德，所以用天上的福報來做最初的供養。』說完就返回天上。菩薩親手記錄下這段因緣，命名為《救餓鬼記》。 潯陽處女十七 唐朝總章年間，有位外國沙門（Śrāmaṇa，出家修道者），名叫達磨跋陀（Dharmabhadra），漢譯為法賢。不知為何事來到潯陽。他容貌出衆，相貌端正，誦讀《法華經》等大乘經典共三萬偈。聲音優美動聽，眾人喜愛。當時有位處女，容貌美麗，精通各種技藝。初次見到沙門，便生起愛慕之心。在一個寂靜的夜晚，她靠近僧人，僧人正在背誦《提婆達多品》（Devadatta，經中一品）中龍女成佛的經文。處女雖然不理解梵文，但聽聞誦經的聲音，生起信心，止息了愛染之心。當時海上波濤洶涌，有一艘船遇難，一位丈夫救起她並將她安置在岸邊，她的衣物都沒有濕。在夢中，之前的丈夫告訴她說：『你因為聽聞《法華經·提婆達多品》，以清凈心信奉敬仰，所以免除了被海水淹沒的災難。如果能修行，便可不受女身。』女子醒來后悲喜交加，懺悔過錯，尋找僧人，卻不知他去了哪裡。她厭倦了女身，於是出家為尼，前往五臺山居住，法號空慧比丘尼。 西域毗末羅密多十八 過去西域有位大論師，名叫毗末羅密多（Vimalamitra），漢譯為無垢友，是罽賓國（Kashmir）人。他在薩婆多部（Sarvāstivāda，說一切有部）出家，博學多聞，精通三藏（Tripiṭaka，經、律、論）的奧義，四處遊歷。
【English Translation】 Remembering and knowing past deeds: 'We, in countless kalpas (aeon), were once monks, but did not uphold pure precepts, guarded fields and properties, were stingy and greedy, unwilling to give. If we obtained delicious food, we would eat it alone in secluded places, even beating and chasing away dogs and crows. After death, we received this retribution as hungry ghosts.' The Bodhisattva felt compassion and explained the profound Dharma such as the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). The five hundred hungry ghosts shed tears of joy and happily received the Dharma's nourishment. The Bodhisattva continued forward and arrived at the country of Śrī Lanka (Lion Country). At night, he rested in an empty pavilion until the third watch. Five hundred devas (heavenly beings) came to the empty pavilion, each offering a pearl to the Bodhisattva, and then reported: 'Great being, we were hungry ghosts by the sea, and due to the merit of hearing the Dharma, we were reborn in the heavens. Grateful for the kindness of the Dharma, we use our heavenly blessings to make this initial offering.' After speaking, they returned to the heavens. The Bodhisattva personally recorded this cause and condition, naming it 'Record of Saving Hungry Ghosts'. Seventeen, the Maiden of Xunyang During the Tang Dynasty's Zongzhang era, there was a foreign Śrāmaṇa (ascetic), named Dharmabhadra, translated as Fa Xian (Law Worthy). For some unknown reason, he came to Xunyang. His appearance was outstanding, and his countenance was dignified. He recited the Lotus Sutra and other Mahayana scriptures, totaling thirty thousand verses. His voice was pleasant and elegant, pleasing to all. At that time, there was a maiden, beautiful in appearance and skilled in various arts. Upon first seeing the Śrāmaṇa, she developed feelings of love and attachment. One quiet night, she approached the monk, who was reciting the Dragon Girl's passage from the Devadatta chapter. Although the maiden did not understand Sanskrit, upon hearing the recitation, she developed faith and ceased her feelings of attachment. At that time, the sea was turbulent, and a ship was wrecked. A man rescued her and placed her on the shore, and her clothes were not wet. In a dream, the man told her: 'Because you heard the Devadatta chapter of the Lotus Sutra and revered it with a pure heart, you were spared from drowning. If you can cultivate, you will not be reborn as a woman.' Upon awakening, the woman was filled with both sorrow and joy, repented of her faults, and sought the monk, but did not know where he had gone. She became weary of being a woman, so she became a nun and went to live on Mount Wutai, with the Dharma name Kong Hui Bhikshuni (Nun of Emptiness and Wisdom). Eighteen, Vimalamitra of the Western Regions In the past, in the Western Regions, there was a great scholar named Vimalamitra, translated as Wu Gou You (Friend of Immaculate), a native of Kashmir. He became a monk in the Sarvāstivāda (the doctrine that all exist) school, was learned and knowledgeable, and was well-versed in the profound meanings of the Tripiṭaka (Three Baskets, the scriptures, rules, and treatises), traveling everywhere.
游五竺。聞華嚴法華般若等甚深奧理。心生不忍。嘆曰。天親論主。恣挫小義。顯大乘法。制十地法華等論。隱蔽薩婆多本宗。吾逝五竺。究本宗源盡所知。當製作眾論斷絕大乘經典滅天親名。薩婆多一宗。閻浮盛行。四海歸潮。說是語已。頓發狂亂。五舌重出熱血流面。論師知壽已盡悔過曰。大乘者究竟教。理味幽遠難信解。我以愚癡故。起邪智心。抑挫大乘滅身。宜矣。敢告學人。厥鑒斯在。各慎爾志。無懷疑謗。即時地震烈。身壞命終。其死處地。陷為深坑。賢聖見者嘆曰。哀哉。論師三寸舌毀呰大乘。現生五舌。情執隆盛。當墮無間。焉異調達。弟子等為懺悔設齋。贊大乘義。論師示夢雲。吾欲滅大乘墮阿鼻。然聞芬陀利等大義故。熱火如人間溫泉。在地獄說法義。如陀羅尼菩薩等。聞者離苦。閻魔天子。勸請出獄故留說法。若聞大乘種在藏識。即入即出。更不重入故也。汝等精勤修習大乘。莫自疑悔。弟子為建塔。安法舍利矣。
尼智通十九
尼智通少出家。住京師簡靜寺。通道不篤。元嘉九年。師死罷道。嫁為魏郡梁犀甫妾生男。六七歲家甚貧窮。無以為衣。通為尼時。有數卷素無量壽法華等經。悉練搗之。以衣其兒。居一年而得病。恍惚驚悸。竟體剝爛。狀若火瘡。有細白蟲。日出升余。
【現代漢語翻譯】 現代漢語譯本： 遊歷印度五國（五竺）。聽聞《華嚴經》、《法華經》、《般若經》等甚深奧妙的道理，心中不忍。嘆息道：『天親（Vasubandhu）論師，肆意貶低小乘教義，彰顯大乘佛法，撰寫《十地經論》、《法華經論》等論著，隱蔽了說一切有部（Sarvastivada）的根本宗旨。我將前往印度五國，探究本宗的源頭，盡我所知，應當製作各種論著，斷絕大乘經典的流傳，滅絕天親的名聲，使說一切有部一宗，在閻浮提（Jambudvipa，指我們所居住的這個世界）盛行，四海歸附。』說完這些話后，突然發狂錯亂，口中同時伸出五條舌頭，熱血流滿面頰。論師知道壽命將盡，後悔地說：『大乘佛法是究竟的教義，其理深奧，難以置信和理解。我因為愚癡的緣故，生起邪惡的智慧，抑制貶低大乘佛法，因此身遭惡報是應該的。我敢於告訴各位學人，我的鑑戒就在這裡，各自謹慎你們的志向，不要懷疑誹謗大乘佛法。』隨即大地劇烈震動，身體崩壞而死。他死亡的地方，陷落成為深坑。賢聖之人見了，嘆息道：『可悲啊！這位論師用三寸舌頭詆譭大乘佛法，現世就生出五條舌頭。他的情執如此強烈，必定墮入無間地獄，這與提婆達多（Devadatta）有什麼區別呢？』他的弟子們爲了懺悔，設齋供養，讚歎大乘佛法的意義。論師在夢中示現說：『我本欲毀滅大乘佛法而墮入阿鼻地獄，然而因為聽聞《妙法蓮華經》（芬陀利）等大乘佛法的意義，所以地獄中的熱火如同人間的溫泉。我在地獄中說法，如同陀羅尼（Dharani）菩薩等，聽聞者都脫離了痛苦。閻魔天子（Yama）勸請我出獄，所以我留在地獄說法。如果聽聞大乘佛法，種子就種在藏識（Alaya-vijnana）中，立即進入，立即出來，不再重新進入地獄了。你們要精勤修習大乘佛法，不要自己懷疑後悔。』弟子們為他建造了塔，安放了佛法舍利。 尼智通，十九歲時出家，住在京城的簡靜寺。信奉佛道不堅定。元嘉九年，她的師父去世后就還俗了，嫁給魏郡的梁犀甫做妾，生了一個兒子。六七歲時，家裡非常貧窮，沒有衣服穿。尼智通做尼姑時，有幾卷素絹寫的《無量壽經》、《法華經》等經書，全部搗爛，用來給她的兒子做衣服。過了一年就得了病，精神恍惚，驚恐不安，全身面板潰爛，形狀像火燒的瘡一樣，還有細小的白蟲。每天太陽出來后，病情就更加嚴重。
【English Translation】 English version: While traveling through the five regions of India (Pancha-Sindhu), he heard the profound and subtle principles of the Avatamsaka Sutra (Huayan), the Lotus Sutra (Fahua), and the Prajna Sutras, and his heart was filled with intolerance. He sighed, 'Master Vasubandhu, arbitrarily denigrates the lesser vehicle (Hinayana) and exalts the Mahayana Dharma, composing treatises such as the Commentary on the Ten Stages Sutra (Dashabhumi-sutra-shastra) and the Commentary on the Lotus Sutra, concealing the fundamental tenets of the Sarvastivada school. I shall go to the five regions of India to investigate the source of our school, and to the best of my knowledge, I shall compose various treatises to cut off the propagation of Mahayana scriptures and extinguish the name of Vasubandhu, so that the Sarvastivada school will flourish in Jambudvipa (the world we live in), and all the seas will return to it.' After saying these words, he suddenly went mad and deranged, with five tongues simultaneously protruding from his mouth, and hot blood flowing down his face. The master knew that his life was coming to an end and repented, saying, 'The Mahayana Dharma is the ultimate teaching, its principles are profound and difficult to believe and understand. Because of my foolishness, I arose with evil wisdom, suppressing and denigrating the Mahayana Dharma, and it is fitting that I suffer this retribution. I dare to tell all students, my example is here, each of you be cautious in your aspirations, do not doubt or slander the Mahayana Dharma.' Immediately, the earth shook violently, and his body disintegrated and died. The place where he died sank into a deep pit. The wise and virtuous who saw this sighed, 'Alas! This master used his three-inch tongue to slander the Mahayana Dharma, and in this life, he manifested five tongues. His attachment was so strong that he will surely fall into the Avici Hell, how is this different from Devadatta?' His disciples, in order to repent, held a vegetarian feast and praised the meaning of the Mahayana Dharma. The master appeared in a dream, saying, 'I originally intended to destroy the Mahayana Dharma and fall into the Avici Hell, but because I heard the meaning of the Lotus Sutra (Pundarika) and other Mahayana Dharmas, the hot fire in hell is like a human hot spring. I preach the Dharma in hell, like the Dharani Bodhisattvas, and those who hear it are freed from suffering. Yama (the King of Hell) urged me to leave hell, so I stayed in hell to preach the Dharma. If one hears the Mahayana Dharma, the seed is planted in the Alaya-vijnana (store consciousness), immediately entering and immediately leaving, and will not re-enter hell. You must diligently practice the Mahayana Dharma, do not doubt or regret it.' The disciples built a stupa for him and enshrined the Dharma relics. The nun Zhicong became a renunciate at the age of nineteen and lived in Jianjing Temple in the capital. Her faith in the Buddhist path was not firm. In the ninth year of the Yuanjia era, after her teacher died, she returned to lay life and married Liang Xifu of Weijun as a concubine, giving birth to a son. When he was six or seven years old, the family was very poor and had no clothes to wear. When Zhicong was a nun, she had several scrolls of white silk copies of the Infinite Life Sutra (Amitayus Sutra), the Lotus Sutra, and other scriptures, which she all pounded and used to make clothes for her son. After a year, she became ill, experiencing hallucinations and panic, and her entire body was covered in festering sores, resembling burns, with tiny white worms. Her condition worsened each day after sunrise.
慘痛煩毒。晝夜號叫。常聞空中語云。壞經為衣。得此劇報。旬餘而死(法苑第十八云出冥祥記也)。
沙彌云藏二十
沙彌云藏。少出家傳持阿含。貧道乏衣服。冬屬寒氣。身凍寒苦。入古精舍。得法華經五六卷。綴為紙衣。見者寒心。未越冬季。忽發顯癩病。眉毛皆落。微瘡遍。初如粟次如豆。七日之中。身破烈而卒。見者嘆曰。惜哉。云藏輕大乘。損失二世利矣。
慈門寺僧孝慈二十一
僧孝慈。年可五十。幼少已來。依投信行禪師。說三階佛法。以修苦行。常乞食為業。六時禮懺。著糞掃衣。隨所至處。說三階佛法。勸誘朦俗。每說三階佛法時嘗言。不合讀誦大乘經典。若讀誦者。入十方阿鼻地獄。急須懺悔。後於一時在岐州。說三階佛法。於時有一優婆夷。持法華經。又勸有緣。誦持法華經。其禪師孝慈。勸彼持法華經優婆夷等言。汝等持法華經。不當根機。合入地獄。勸令舍誦。遂有數個優婆夷舍持經。於時禪師處眾中懺悔。持法華經罪其元首。勸持法華經。優婆夷情中不忿。遂于大齋日。禪師為眾說三階佛法。當此時座下萬人以來其優婆夷。于大眾中。燒香發願言。若某乙持法華經。不稱佛意。愿某乙見身著惡病。令大眾共知持法華經得此罪報。又愿生身。陷入阿鼻地獄。愿
【現代漢語翻譯】 現代漢語譯本： 慘痛煩惱，日夜號叫。常常聽到空中有聲音說：『毀壞佛經做衣服，所以得到這樣慘烈的報應。』十幾天后就死了（法苑珠林第十八卷引自《冥祥記》）。
沙彌云藏二十
沙彌云藏，年少時出家，修習並傳持阿含經。因為貧窮，缺少衣服，冬天遇到寒冷的天氣，身體凍得非常痛苦。他進入一座古老的精舍，得到《法華經》五六卷，把它們縫綴成紙衣。看到的人都感到心寒。還沒過完冬天，忽然得了顯眼的癩病，眉毛都掉光了，細小的瘡遍佈全身，開始像小米粒，後來像豆子。七天之內，身體破裂而死。看到的人嘆息說：『可惜啊！云藏輕視大乘佛法，損失了今生和來世的利益啊。』
慈門寺僧孝慈二十一
僧人孝慈，年紀大約五十歲。從小就依附信行禪師，宣說三階佛法，以修行苦行為主。經常以乞食為生，每天六時禮拜懺悔，穿著糞掃衣。無論到什麼地方，都宣說三階佛法，勸誘愚昧的世俗之人。每次宣說三階佛法時，常常說：『不應該讀誦大乘經典。如果讀誦，就會墮入十方阿鼻地獄，必須趕快懺悔。』後來有一次在岐州，宣說三階佛法。當時有一位優婆夷（女居士），受持《法華經》，並且勸有緣人誦持《法華經》。那位禪師孝慈，勸那位受持《法華經》的優婆夷等人說：『你們受持《法華經》，不適合你們的根基，應該墮入地獄。』勸他們放棄誦持。於是有幾個優婆夷放棄了受持《法華經》。當時禪師在眾人中懺悔，認為受持《法華經》是罪魁禍首。勸持《法華經》的優婆夷心中不忿，於是在一次大型齋會日，禪師為大眾宣說三階佛法。就在這個時候，座下有一萬多人，那位優婆夷在大眾中，燒香發願說：『如果我某某受持《法華經》，不合佛意，愿我某某現世身患惡病，讓大眾都知道受持《法華經》會得到這樣的罪報。又愿我活著的時候，就墮入阿鼻地獄。』
【English Translation】 English version: Miserable and afflicted, they wailed day and night. They often heard a voice in the air saying, 'Destroying scriptures to make clothes, they received such a terrible retribution.' They died after just over ten days (recorded in the Eighteenth Volume of the Fayuan Zhulin, from the Mingxiang Ji).
Shami (novice monk) Yunzang Twenty
Shami Yunzang, ordained at a young age, studied and propagated the Agamas (collection of early Buddhist texts). Because he was poor and lacked clothing, he suffered greatly from the cold in winter. He entered an old monastery and obtained five or six volumes of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), which he stitched together to make paper clothing. Those who saw it were chilled to the bone. Before the winter was over, he suddenly developed a conspicuous leprosy, his eyebrows all fell out, and tiny sores covered his body, first like millet grains, then like beans. Within seven days, his body burst open and he died. Those who saw it sighed and said, 'Alas! Yunzang despised the Mahayana (Great Vehicle) teachings, losing the benefits of both this life and the next.'
Monk Xiaoci of Cimen Temple Twenty-one
Monk Xiaoci, about fifty years old, had followed Chan Master (Dhyana Master) Xinxing since childhood, expounding the Three Stages Buddhism (Sanjie Sect) and practicing asceticism. He often made a living by begging for food, performing repentance rituals six times a day, and wearing patched-up robes. Wherever he went, he preached the Three Stages Buddhism, persuading ignorant laypeople. Whenever he preached the Three Stages Buddhism, he often said, 'One should not recite the Mahayana scriptures. If one recites them, one will fall into the Avici Hell (the hell of incessant suffering) in the ten directions and must quickly repent.' Later, on one occasion in Qizhou, he preached the Three Stages Buddhism. At that time, there was a Upasika (female lay devotee) who upheld the Lotus Sutra and encouraged those with affinity to recite it. That Chan Master Xiaoci, advised the Upasika and others who upheld the Lotus Sutra, saying, 'Your upholding of the Lotus Sutra is not suited to your capacity and you should fall into hell.' He persuaded them to abandon reciting it. Thereupon, several Upasikas abandoned upholding the sutra. At that time, the Chan Master repented in the assembly, considering upholding the Lotus Sutra to be the root of all sins. The Upasika who encouraged the upholding of the Lotus Sutra was indignant. Therefore, on a large fasting day, the Chan Master was preaching the Three Stages Buddhism to the assembly. At that time, there were more than ten thousand people in the audience. That Upasika, in the midst of the assembly, burned incense and made a vow, saying, 'If my upholding of the Lotus Sutra does not accord with the Buddha's intention, may I be afflicted with a terrible disease in this very life, so that the assembly will know that upholding the Lotus Sutra will receive such retribution. And may I, while still alive, fall into the Avici Hell.'
眾同見。若某乙持法華經。稱順佛意。禪師亦爾。當此優婆夷發願之時。其禪師被神打。失音不語西高座上唱集錄者。亦失音不語。下既有五個老禪師。亦失音不語。其先舍誦法華經。數人因此既發心。誦法華經更生殷重。
唐襄州優婆塞後妻二十二
襄州有優婆塞。家甚富貴。畜養二女。以為妻室。本妻慈悲仁讓。特受持法華經提婆品。晝夜不廢。末婦嫉妒隆盛。恒窺前妻短。他行之隙。入本婦家。嗔恚以右足踏經。即還宿室頭痛三日方死。上心少暖。家人厭惡其嫉。不殯葬之。一日一夜方還活。悲泣悔過。對本婦曰。吾以愚駭妒君。謬踏所持經。被閻王責。二人使官被驅。到王所誡惡。我足下有金色文。王見歡喜曰。此是法華提婆品文。汝以右足踏經文。文移足救汝。逆蒙利益。是故言驗矣。以是因緣被赦還活。倒于大地。還依地起。今對君悔。不念昔惡。遂出家為尼。不知所終矣。
法華經傳記卷第九 大正藏第 51 冊 No. 2068 法華傳記
法華經傳記卷第十
依正供養第十二 附出法供養釋慧紹一釋慧益二釋法光三釋大志四釋會通五比丘尼六書生七釋僧瑜八十種供九供養益十妙華天十一寶瓔天十二老女十三優婆塞十四釋僧達十五法供養十六無行比丘十七
【現代漢語翻譯】 現代漢語譯本 眾人一同看見，如果某人持誦《法華經》（Saddharma Puṇḍarīka Sūtra），符合佛陀的旨意，禪師也應如此。當這位優婆夷（Upasika，女居士）發願之時，那位禪師被神靈擊打，失音不能說話。西邊高座上記錄的人，也失音不能說話。下面有五個年老的禪師，也失音不能說話。那些先前捨棄誦讀《法華經》的人，有幾個人因此發心，更加殷重地誦讀《法華經》。
唐朝襄州優婆塞的後妻
襄州有一位優婆塞（Upasaka，男居士），家境非常富裕，娶了兩個女子作為妻室。正妻慈悲仁讓，特別受持《法華經·提婆達多品》（Devadatta Chapter of the Lotus Sutra），日夜不停。後來的妻子嫉妒心很強，經常窺探前妻的缺點。有一次前妻外出，後妻進入前妻的房間，嗔怒地用右腳踩踏經書，隨即回到自己的房間，頭痛了三天就死了。身體上部還有一點溫暖。家人厭惡她的嫉妒，沒有為她辦理殯葬。過了一天一夜，她才復活，悲傷地哭泣懺悔，對前妻說：『我因為愚蠢嫉妒你，錯誤地踩踏了你所持的經書，被閻王責罰。兩個使者押送我，被驅趕到閻王那裡，閻王訓誡我的罪惡。我的腳下有金色的文字，閻王看見后很高興地說：這是《法華經·提婆達多品》的文字。你用右腳踩踏經文，經文轉移到你的腳上救了你，反而蒙受了利益。』所以說靈驗啊。因為這個因緣，我被赦免還陽，倒在大地上，又依靠大地站起來。現在我當面對你懺悔，不要記恨我以前的罪惡。』於是出家做了尼姑，不知道最終的結局。
《法華經傳記》卷第九 大正藏第 51 冊 No. 2068 《法華傳記》
《法華經傳記》卷第十
依正供養第十二 附出法供養 釋慧紹一 釋慧益二 釋法光三 釋大志四 釋會通五 比丘尼六 書生七 釋僧瑜八 十種供九 供養益十 妙華天十一 寶瓔天十二 老女十三 優婆塞十四 釋僧達十五 法供養十六 無行比丘十七
【English Translation】 English version Everyone saw it together. If someone upholds the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), conforming to the Buddha's intention, the Zen master should do the same. When this Upasika (female lay follower) made her vow, that Zen master was struck by a spirit, losing his voice and unable to speak. The recorder on the high seat in the west also lost his voice and could not speak. Below, there were five old Zen masters who also lost their voices and could not speak. Several people who had previously abandoned reciting the Lotus Sutra thus resolved to recite the Lotus Sutra with even greater earnestness.
The Later Wife of an Upasaka (male lay follower) of Xiangzhou in the Tang Dynasty
In Xiangzhou, there was an Upasaka (male lay follower) whose family was very wealthy. He had taken two women as wives. The original wife was compassionate and yielding, especially upholding the Devadatta Chapter of the Lotus Sutra, day and night without fail. The later wife was intensely jealous, constantly seeking the original wife's faults. Once, during the original wife's absence, the later wife entered the original wife's room, angrily stomped on the scripture with her right foot, and then returned to her own room, suffering from a headache for three days before dying. There was still a little warmth in the upper part of her body. The family, disgusted by her jealousy, did not prepare her for burial. After a day and a night, she revived, weeping sadly and repenting. She said to the original wife, 'Because of my foolish jealousy of you, I mistakenly stomped on the scripture you uphold, and was punished by King Yama. Two messengers escorted me, driving me to King Yama's place, where he admonished my wickedness. There were golden characters under my foot. King Yama, seeing them, rejoiced and said, 'These are the characters from the Devadatta Chapter of the Lotus Sutra. You stomped on the scripture with your right foot, and the characters moved to your foot and saved you, instead receiving benefit.' Therefore, it is said to be efficacious. Because of this cause, I was pardoned and returned to life, falling to the ground, and then rising up from the ground. Now I repent to you face to face, do not remember my past sins.' Thereupon, she left home to become a nun, and her final fate is unknown.
The Record of the Lotus Sutra, Scroll 9 Taisho Tripitaka, Volume 51, No. 2068, The Record of the Lotus Sutra
The Record of the Lotus Sutra, Scroll 10
Offerings Based on the Proper and Retributive Bodies, Twelfth. Attached: Outlining Dharma Offerings. Explanation by Hui Shao 1, Explanation by Hui Yi 2, Explanation by Fa Guang 3, Explanation by Da Zhi 4, Explanation by Hui Tong 5, Bhikkhuni 6, Scholar 7, Explanation by Seng Yu 8, Ten Kinds of Offerings 9, Benefits of Offerings 10, Wonderful Flower Heaven 11, Jeweled Garland Heaven 12, Old Woman 13, Upasaka 14, Explanation by Seng Da 15, Dharma Offering 16, No-Practice Bhikshu 17
宋臨川招提寺釋慧紹一
釋慧紹。不知氏族。小兒時。母哺魚肉輒吐咽菜不疑。於是便蔬食。至八歲出家為僧。后隨要止臨川招提寺。誦法華經。每至藥王品。乃密有燒身之志。常僱人斫薪。積于東山石室數丈。中央開一龕。足容己身。乃還寺辭要。于燒身之日。于東山設大會告別。知識其口闔境奔波車馬人眾。及赍金寶者。不可稱計。至夜初更。行道誦經。紹自行香竟。執燭燃薪。入中而坐。誦藥王本事品。眾既不見紹。悟其已去。禮拜未畢。悉至蘇已。洞燃誦經聲未息。火至額聞唱一心。言已奄絕。大眾咸見有一星。其大如斗。直下煙中。俄而上天。時見者咸謂。天宮迎紹。經三日薪聚乃盡。前臨終時謂同行曰。吾燒身處。當生梧桐。慎莫伐之。燒身三日果生矣。
宋京師竹林寺釋慧益二
釋慧益廣陵人也。少出家。隨師止壽春。宋孝建中。出都憩竹林寺。精勤苦行。誦通法華。每至藥王品。流淚嘆曰。人身難受。佛教難遇。得好欲燒身。眾人聞者。毀贊交語。大明四年始斷粒唯餌麻麥。到六年更斷麥等。但食蘇油。又絕蘇油。唯服香丸。雖四大綿微。而神情警正孝武深加敬異致問。慇勤遣太宰江夏王義恭。詣寺諫益。益誓志無改。至大明七年四月八日。將就焚燒。乃于鐘山之南置鑊辦油
。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。乃自力入臺。至雲龍門。不能步下。令人啟聞。慧益道人。今捨身詣門奉辭。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。益入鑊據一小床。以衣具自纏。上加一長帽。以油灌之。將就著火。帝令太宰至鑊所。請諭曰。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。何足上留天心。聖慈罔已者。愿度二十人。出家降敕即許。益乃手自執燭以燃帽。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。惆悵淚下。火至明旦乃盡。帝於時聞空中笳管。異香芬苾。帝盡日方還官。夜夢見益。振錫而至。更囑以佛法。明日帝為設會度人。令齋主唱白。具序徴祥。燒身之處。謂藥王寺。以擬本事也。
齊隴西釋法光三
釋法光。秦州隴西人。少而有信。至二十九方出家。苦行頭陀。不服綿纊絕五穀。唯餌松葉。后誓志燒身。欲供養法。乃服松膏及飲油。經於半年。至齊永明五年十月二十日。于隴西記城寺內。集薪焚身。以滿先志。火來至目。誦法華經聲猶記
【現代漢語翻譯】 現代漢語譯本： 那天早上，他乘坐牛車，讓人牽引著從寺廟的山上下來。因為帝王是百姓所依靠的，又是佛法僧三寶所寄託的，於是他自己努力走上臺階，到達雲龍門。但他無法步行下來，於是讓人稟告皇帝：『慧益道人現在要捨身到門前告別，深切地將佛法仰仗給陛下。』皇帝聽后神色改變，親自走出雲龍門。慧益見到皇帝后，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、後宮以及僧俗人士，填滿了山谷，拋棄衣服和珍寶，數不勝數。慧益進入油鍋，坐在一個小床上，用衣物將自己纏裹起來，上面加了一頂長帽子，用油澆灌。即將點火時，皇帝命令太宰到油鍋邊，請他開示說：『修行的方法有很多，何必一定要捨棄生命呢？希望您能再三考慮，改用其他途徑。』慧益的志向堅定，沒有絲毫後悔的想法，於是回答說：『我這微小的身軀和卑賤的性命，哪裡值得讓皇上您掛念呢？如果皇上您真的慈悲，希望能夠允許我度化二十人出家。』皇帝立刻下旨允許。慧益於是親手拿著蠟燭點燃帽子。帽子燃燒后，他丟掉蠟燭，合掌誦讀《藥王品》。火焰燒到眉毛時，誦經的聲音還很清晰。等到燒到眼睛時，聲音才變得模糊。貴族和平民的哀嘆聲響徹山谷，無不彈指稱念佛號，惆悵地流下眼淚。火焰直到第二天早上才熄滅。當時皇帝聽到空中傳來笳管的聲音，異香芬芳。皇帝直到傍晚才返回宮中。晚上，皇帝夢見慧益，拄著錫杖而來，再次囑託他弘揚佛法。第二天，皇帝為此設齋會，度化僧人，讓齋主陳述祥瑞的徵兆。燒身的地方，被稱為藥王寺，以此來比擬藥王菩薩的本生事蹟。
齊國隴西的釋法光
釋法光，是秦州隴西人。從小就很有信仰，到二十九歲才出家。他苦行修頭陀行，不穿棉衣，不吃五穀，只吃松葉。後來發誓要燒身，用來供養佛法。於是服用松膏和飲用油，經過半年。到齊永明五年十月二十日，在隴西記城寺內，堆積柴火焚燒自己，以完成先前的誓願。火焰燒到眼睛時，誦讀《法華經》的聲音仍然清晰可辨。
【English Translation】 English version: That morning, he rode in an ox cart, pulled by people, down from the mountain of the temple. Because the emperor was the reliance of the people and the repository of the Three Jewels (Triratna), he exerted himself to ascend the platform, reaching the Yunlong Gate (Cloud Dragon Gate). However, he was unable to walk down, so he had someone report to the emperor: 'The Daoist Huìyì (Wise Benefit) is now sacrificing himself at the gate to bid farewell, deeply entrusting the Buddha Dharma to Your Majesty.' Upon hearing this, the emperor's expression changed, and he personally went out to the Yunlong Gate. After Huìyì saw the emperor, he once again entrusted the Buddha Dharma to him, and then bid farewell and departed. The emperor also followed. Princes, consorts, empresses, and both monastic and lay people filled the valleys, discarding clothing and treasures in countless numbers. Huìyì entered the cauldron, sat on a small bed, wrapped himself in clothing, and placed a tall hat on top, pouring oil over it. As he was about to be set on fire, the emperor ordered the Grand Tutor to go to the cauldron and request him to instruct, saying: 'There are many ways to practice the Dao, why must you sacrifice your life? I hope you will reconsider and take a different path.' Huìyì's determination was firm, without any regretful thoughts, and he replied: 'My insignificant body and humble life are not worth troubling Your Majesty's heart. If Your Majesty is truly compassionate, I hope you will allow me to ordain twenty people.' The emperor immediately issued an edict granting permission. Huìyì then personally held a candle to light the hat. After the hat was burning, he discarded the candle, joined his palms, and recited the Bhaisajyaraja (Medicine King) Chapter. When the fire reached his eyebrows, the sound of his recitation was still clear. When it reached his eyes, the sound became faint. The lamentations of the nobles and commoners resounded through the valleys, and all snapped their fingers and chanted the Buddha's name, 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 fragrant aroma. The emperor did not return to the palace until evening. That night, the emperor dreamed of Huìyì, who came with a staff, and once again entrusted him with propagating the Buddha Dharma. The next day, the emperor held a vegetarian feast to ordain monks, and had the host describe the auspicious signs. The place where he burned himself was called the Yaowang Temple (Medicine King Temple), to emulate the past deeds of Bhaisajyaraja.
The Monk Fǎguāng (Dharma Light) of Longxi (隴西) in Qi (齊)
The Monk Fǎguāng was a native of Longxi in Qinzhou (秦州). He had faith from a young age, and only became a monk at the age of twenty-nine. He practiced asceticism, not wearing cotton clothing, not eating grains, only eating pine needles. Later, he vowed to burn himself to offer to the Dharma. Therefore, he consumed pine resin and drank oil for half a year. On the twentieth day of the tenth month of the fifth year of Yongming (永明) in Qi, within the Jicheng Temple (記城寺) in Longxi, he gathered firewood and burned himself to fulfill his previous vow. When the fire reached his eyes, the sound of reciting the Lotus Sutra (法華經) was still clearly audible.
。至鼻乃昧奄然。春秋四十有一(已上三緣梁高僧傳十二)。
隋九江廬山沙門釋大志四
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。故見者䀎睞知非凡器。開皇十年。來游廬岳。住峰頂寺。不隸公名。不豫僧伍。誦法華經。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。子爾一身不避虓虎。聞有惡狩。輒往投之。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。經於七載。禪業無斷。晚住此山福林寺會。大業屏除流徒隱逸。慨法陵遲。一至於此。乃變服毀形。頭擐孝服。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。伸明正教耳。遂往東都。上表曰。愿陛下興顯三寶。當然一臂于嵩岳用報國恩。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。已布裹蠟灌下火然之。光耀巖岫。於時大眾。見其行苦。皆痛心貫髓。不安其足。而志雖加燒烙詞色不變。言笑如初。時誦法
【現代漢語翻譯】 現代漢語譯本：直到鼻子才變得昏暗不明。享年四十一歲（以上三則出自《梁高僧傳》第十二卷）。
隋朝九江廬山沙門釋大志四
釋大志，俗姓顧，是會稽山陰人。年幼時出家，師從天臺智者（智顗）。智顗看到他形神灑脫，高超出眾，因此給他取名為大志。他以禪修和誦經為業，生活刻苦，專心致志。四方名勝之地，無論多遠，他都必定前往。他的言語清朗平和，儀容莊嚴，因此見到他的人都認為他不是凡人。開皇十年，他來到廬山遊歷，住在峰頂寺。他不隸屬於官府名冊，也不參與僧眾事務。他誦讀《法華經》，聲音悠揚閒適，極其清澈動聽，使聽眾忘記疲倦。後來，他在華山甘露峰南面，建立靜觀道場，以頭陀（苦行僧）為業。即使獨自一人，也不躲避老虎。聽說有兇惡的獵人，就前去投靠他們，獵人們都躲避他而不吃他。山上本來沒有糧食，他終日忘記吃飯，有時以餅和水果充飢。外人看到他如此困苦，都覺得難以忍受，但他卻安之若素，容顏不變。經過七年，禪修從未間斷。晚年住在廬山福林寺，正值大業年間，朝廷屏退流放隱士，他感慨佛法衰落，竟然到了如此地步。於是改變服裝，毀壞容貌，頭上戴著孝服，身穿粗布衣服，在佛堂中高聲痛哭，三天三夜，從未間斷。寺廟僧人安慰勸解他，大志說：『我嘆息惡業竟然到了如此地步嗎？我要用盡這個身體，來闡明正教啊。』於是前往東都（洛陽），上書說：『愿陛下興盛顯揚三寶（佛、法、僧），我願意在嵩山燒掉一隻手臂，用來報答國家恩情。』皇帝應允了他。下令設定盛大的齋會，七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷、式叉摩那）全部聚集。大志三天不吃飯，登上高臺，拿起燒紅的鐵，用來烙他的手臂，把手臂烙得焦黑。又用刀截斷手臂，肌肉裂開，露出骨頭。又烙他的骨頭，使之焦黑。然後用布包裹，用蠟灌注，點火燃燒。光芒照亮山巖。當時大眾，看到他如此苦行，都感到痛心徹骨，坐立不安。而大志雖然經受燒烙，言語神色不變，談笑如初。當時誦讀法
【English Translation】 English version: Until his nose, he became dimly aware. He was forty-one years old (the above three are from Volume 12 of the 'Biographies of Eminent Monks of the Liang Dynasty').
Shramana Shi Dazhi of Jiujiang Lushan in the Sui Dynasty 4
Shi Dazhi, whose secular surname was Gu, was a native of Shanyin, Kuaiji. He left home at a young age and studied under Zhiyi (智顗), the Tiantai master. Zhiyi saw that his appearance and spirit were refined and outstanding, surpassing ordinary people, so he named him Dazhi. He devoted himself to meditation and chanting, living an ascetic life with unwavering dedication. He visited famous places in all directions, no matter how far. His speech was clear and peaceful, and his appearance was dignified and solemn, so those who saw him knew that he was no ordinary person. In the tenth year of the Kaihuang era, he came to Lushan to travel and lived in Fengding Temple. He was not registered in the official records, nor did he participate in the affairs of the Sangha. He recited the 'Lotus Sutra', his voice was leisurely and elegant, and extremely clear and melodious, causing listeners to forget their fatigue. Later, he built a quiet meditation center south of Ganlu Peak in Huashan, practicing as a dhuta (ascetic monk). Even alone, he did not avoid tigers. When he heard of fierce hunters, he would go to them, and the hunters would avoid him and not eat him. The mountain originally had no food, and he would forget to eat all day long, sometimes subsisting on cakes and fruits. Outsiders saw his suffering and found it unbearable, but he was at ease, and his complexion remained unchanged. After seven years, his meditation practice never ceased. In his later years, he lived in Fulin Temple in Lushan, during the Daye era, when the court dismissed exiled hermits, he lamented the decline of the Dharma, which had reached such a state. So he changed his clothes, disfigured his appearance, wore mourning clothes on his head, and wore coarse cloth clothes. He cried loudly in the Buddha hall for three days and three nights without interruption. The monks of the temple comforted and persuaded him, and Dazhi said, 'I sigh that evil karma has reached such a state? I will exhaust this body to clarify the true teachings.' So he went to Dongdu (Luoyang) and submitted a memorial saying, 'May Your Majesty promote and exalt the Three Jewels (Buddha, Dharma, Sangha), I am willing to burn an arm on Mount Song to repay the country's kindness.' The emperor agreed. He ordered a grand vegetarian feast to be set up, and the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, upāsikās, and śikṣamāṇās) all gathered. Dazhi did not eat for three days, climbed onto the high platform, took the red-hot iron, and used it to brand his arm, burning it black. He then cut off his arm with a knife, the flesh split open, revealing the bone. He then branded his bone, making it black. Then he wrapped it in cloth, poured wax on it, and lit it. The light illuminated the rocks. At that time, the masses, seeing his ascetic practice, felt pain in their hearts and were restless. But Dazhi, although subjected to branding, his words and expressions did not change, and he laughed as before. At that time, reciting the Dharma
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。時年四十有三矣。
唐終南豹林谷釋會通五
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。讀法華經。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。卓爾跏坐。聲誦如故。尋爾西南。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。
荊州比丘尼六
貞觀之初。荊州有比丘尼。姊妹同誦法華。深厭形器。俱欲捨身。節約衣食。欽崇苦行。服諸香油。漸斷粒食。后頓絕谷。推啖香蜜。精力所被。神志鮮爽。周告道俗。剋日燒身。以貞觀三年二月八日。于荊州大街。置二高座。乃以蠟布纏身至頂。惟出面目。眾聚如山。歌贊云會。誦至燒處。其姊先以火柱妹頂請妹又以火柱姊頂清夜兩炬。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。
并州城西書生七
并州城西有一書生。年二十四五。誦法華經。誓燒供養。乃集數束蒿干籠之。人問其故。密而不述
【現代漢語翻譯】 現代漢語譯本： 句。或者讚歎佛的功德，為大眾說法，聲音連續不斷。手臂燒完后，就像先下來一樣。七天入定，跏趺坐而去世，當時年齡四十三歲。 唐朝終南山豹林谷的釋會通五 釋會通是雍州萬年縣御宿川人。從小就喜歡修行，遊歷于山林泉水之間，以艱苦的節操和戒律為習慣。他來到終南山豹林谷，隱居修行，讀《法華經》。讀到《藥王品》時，便欣然想要捨身。私下裡收集柴木，發誓一定要實行。在貞觀末年，寂靜的夜晚，在林中堆積柴火做成火坑，誦讀到《藥王品》時，便讓人點火。風勢迅猛，火焰升騰，煙火非常旺盛。他安然地跏趺坐著，誦經的聲音像原來一樣。不久，西南方向有一道巨大的白光流入火堆中，他的身體才倒下。到天亮時，身體和火焰都熄滅了。於是收拾他的遺骨，為他建造了一座白塔，刻上銘文來紀念。 荊州比丘尼六 貞觀初年，荊州有兩位比丘尼，是姐妹，一同誦讀《法華經》，深深厭惡自己的身體，都想捨棄生命。她們節約衣食，崇尚苦行，服用各種香油，逐漸斷絕穀物，後來完全不吃穀物，只吃香蜜。在精力的作用下，精神和意志非常清爽。她們告訴道俗之人，決定某日焚燒自身。在貞觀三年二月八日，在荊州大街上，設定兩座高臺。於是用蠟布纏繞全身直到頭頂，只露出面部。眾人聚集如山，歌唱讚美，如同雲集。誦經直到焚燒之處，姐姐先用火柱點燃妹妹的頭頂，妹妹又用火柱點燃姐姐的頭頂，兩道火炬，一時一同照耀。火焰向下燒到眼睛，聲音和相貌更加清晰明亮，漸漸向下燒到鼻子和嘴巴，這才熄滅。恰好到第二天早晨，整個座位都燒透了。一時之間，火焰焚化了骸骨，摧毀了朽木，只有兩人的舌頭都儲存了下來，眾人欣喜讚歎，為她們建造了高塔。 并州城西書生七 并州城西有一位書生，年齡二十四五歲，誦讀《法華經》，發誓要焚燒自身來供養。於是收集了幾捆蒿草將自己籠罩起來，人們問他原因，他閉口不談。
【English Translation】 English version: Sentences. Or praised the Buddha's virtues, preaching to the masses, the voice continuous. After the arms were burned, it was like coming down first. He entered Samadhi for seven days, sat in the lotus position, and passed away. He was forty-three years old at the time. Sh釋Hui Tong Five of Leopard Forest Valley, Zhongnan Mountain, Tang Dynasty Sh釋Hui Tong was a native of Yusu River, Wannian County, Yongzhou. He liked to practice Taoism since he was young, traveling among forests and springs, with hard work and precepts as his habit. He went to Leopard Forest Valley in Zhongnan Mountain, lived in seclusion and practiced, reading the 'Lotus Sutra'. When he read the 'Medicine King Chapter', he was happy and wanted to give up his body. He secretly collected firewood, vowing to carry it out. At the end of the Zhenguan period, in the quiet night, he piled firewood in the forest to make a fire pit. When he recited the 'Medicine King Chapter', he ordered the fire to be lit. The wind was swift, the flames rose, and the fire was very strong. He sat peacefully in the lotus position, and the sound of chanting was as before. Soon, a large white light from the southwest flowed into the fire pile, and his body fell down. By dawn, his body and the flames were extinguished. So he collected his remains and built a white pagoda for him, with inscriptions to commemorate him. Jingzhou Bhikkhuni Six In the early years of Zhenguan, there were two Bhikkhunis in Jingzhou, who were sisters. They recited the 'Lotus Sutra' together, deeply disgusted with their bodies, and wanted to give up their lives. They saved on food and clothing, admired ascetic practices, took various fragrant oils, gradually cut off grains, and later completely stopped eating grains, only eating fragrant honey. Under the influence of energy, their spirit and will were very clear. They told the Taoist and secular people that they had decided to burn themselves on a certain day. On the eighth day of the second month of the third year of Zhenguan, two high platforms were set up on the main street of Jingzhou. So they wrapped their bodies in wax cloth to the top of their heads, only exposing their faces. The crowd gathered like a mountain, singing praises, like a gathering of clouds. Reciting the scriptures until the burning place, the elder sister first lit the younger sister's head with a fire pillar, and the younger sister lit the elder sister's head with a fire pillar, two torches, shining together at the same time. The flames burned down to the eyes, and the sound and appearance became clearer and brighter, gradually burning down to the nose and mouth, and then extinguished. It happened to be the next morning, and the entire seat was burned through. In an instant, the flames burned the bones and destroyed the decayed wood, but the tongues of the two were preserved. The crowd rejoiced and praised, and built high pagodas for them. A scholar Seven from the west of Bingzhou City There was a scholar in the west of Bingzhou City, twenty-four or five years old, who recited the 'Lotus Sutra' and vowed to burn himself as an offering. So he collected several bundles of wormwood and caged himself in it. People asked him why, but he kept silent.
。後於中夜。放火自燒。及人往救。火盛已死。乃就加柴薪。盡其形陰。
宋廬山招提寺釋僧瑜八
釋僧瑜。姓周吳興余抗人。弱冠出家。業素純粹。元嘉十五年。與同學曇溫慧光等。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。合掌平坐藥藥王品。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。咸身紫氣騰空。久之乃歇。時年四十四。其後旬有四日。瑜房中生雙梧桐。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。瑜之庶幾故現斯證。因號為雙桐沙門。吳郡張辯。為平南長吏。親睹其事。具為傳贊。贊曰。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。其操可貴。文之作矣。式飄鬘彿(其四)。
十種供養記九
逍遙園記
【現代漢語翻譯】 現代漢語譯本：之後到了半夜，他點火自焚。人們前去營救時，火勢已經很大，他已經死了。於是人們就地新增柴火，燒盡了他的形體。
宋朝廬山招提寺的釋僧瑜
釋僧瑜，俗姓周，是吳興餘杭人。年輕時出家，修行一直純粹。元嘉十五年（公元438年），他與同學曇溫、慧光等人在廬山南嶺，共同建造精舍，名為招隱。僧瑜常認為，牽累於三惡道的原因是『情』和『形』。『情』將要斷盡了，『形』也應該捨棄。藥王菩薩的焚身供養難道還算遙遠嗎？』於是多次發願，立誓開始焚身。在宋孝建二年六月初三，堆積柴火做成火龕，並請僧人設齋，告別大眾。這天雲霧瀰漫，細雨交加。僧瑜於是發誓說：『如果我的志向能夠實現，天空應當晴朗；如果不能感應，就應當大雨滂沱，讓在場的各位知道神靈感應不是虛假的。』說完，云開霧散，天空放晴。到了半夜，他便進入柴火龕中，合掌端坐，效仿《藥王品》。火焰交織，他仍然合掌不散。得知此事的僧人和俗人，奔赴而來，遍佈山野，都叩首作禮，希望結下因緣。人們都看到紫氣騰空，很久才消散。當時他四十四歲。此後十四天，僧瑜的房中生長出兩棵梧桐樹，根枝豐茂，大小相似，貫穿土壤直衝而上，最終成為奇樹。有見識的人認為這是娑羅寶樹（Sal tree，象徵涅槃），表明了他證得涅槃。僧瑜的願望大概實現了，所以顯現出這樣的徵兆。因此被稱為雙桐沙門。吳郡張辯，擔任平南長吏，親自目睹了這件事，為他撰寫了傳記和讚歌。讚歌說：『悠悠玄機，茫茫至道（Ultimate Truth）。出生入死，孰為妙寶？（哪個才是真正的珍寶？）』（其一）『從前的藥王菩薩，其殊勝的化現超越常人。過去只是聽說他的事蹟，如今親眼見到這樣的人。（其二）』英俊的沙門，智慧堅定。凝聚神識，紫氣升騰，以雙桐樹來顯示他的事蹟。（其三）』他的德行值得讚美，他的操守值得敬佩。寫下這篇文章，來表達我們敬仰之情。（其四）』
《十種供養記》九
逍遙園記
【English Translation】 English version: Afterwards, in the middle of the night, he set himself on fire. By the time people rushed to save him, the fire was already raging, and he was dead. So they added firewood on the spot, burning his physical form completely.
釋僧瑜 (Shi Sengyu) of Zhaoti Temple in Mount Lu, Song Dynasty
釋僧瑜 (Shi Sengyu), whose secular surname was Zhou, was a native of Yuhang in Wuxing. He became a monk in his youth and his practice was always pure. In the fifteenth year of Yuanjia (438 AD), he and his fellow students 曇溫 (Tanwen), 慧光 (Huiguang), and others built a hermitage together on the southern ridge of Mount Lu, named 招隱 (Zhaoyin, meaning 'inviting seclusion'). 僧瑜 (Sengyu) often thought that the causes of entanglement in the three evil realms were 'emotion' (情, qing) and 'form' (形, xing). 'If emotion is about to be exhausted, form should also be discarded. Is the self-immolation offering of Bhaisajyaraja (藥王, Yaowang, Medicine King Bodhisattva) still far away?' Therefore, he repeatedly made vows, pledging to begin burning himself. 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 pit, invited monks to hold a vegetarian feast, and bid farewell to the assembly. On this day, clouds and fog were dense, and fine rain was falling. 僧瑜 (Sengyu) then vowed: 'If my aspiration can be realized, the sky should be clear; if there is no response, there should be heavy rain, so that everyone present will know that the divine response is not false.' After he finished speaking, the clouds cleared and the sky became clear. At midnight, he entered the firewood pit, sat upright with his palms together, emulating the Bhaisajyaraja chapter. The flames intertwined, but he still kept his palms together. Monks and laypeople who knew about this rushed to the scene, covering the mountains, and all prostrated and paid homage, hoping to form a karmic connection. People saw purple energy rising into the sky, which dissipated after a long time. He was forty-four years old at the time. Fourteen days later, two parasol trees grew in 僧瑜's (Sengyu) room, with lush roots and branches, similar in size, piercing through the soil and rising straight up, eventually becoming extraordinary trees. Knowledgeable people believed that this was the Sal tree (娑羅寶樹, Suoluo baoshu, Shorea robusta, a symbol of Nirvana), indicating that he had attained Nirvana. 僧瑜's (Sengyu) wish was probably fulfilled, so such a sign appeared. Therefore, he was called the Double Parasol Tree Monk. 張辯 (Zhang Bian) of Wujun, who served as the chief administrator of Pingnan, personally witnessed this event and wrote a biography and eulogy for him. The eulogy says: 'The profound mysteries are boundless, the ultimate path is vast. In birth and death, what is the precious treasure?' (First verse) 'The former Bhaisajyaraja (藥王, Yaowang) had extraordinary manifestations that surpassed ordinary people. In the past, we only heard about his deeds, but now we have personally seen such a person.' (Second verse) 'The handsome monk, with wisdom and firm determination. Concentrating his spirit, purple energy rises, using the double parasol trees to show his deeds.' (Third verse) 'His virtue is admirable, his integrity is commendable. Writing this article to express our admiration.' (Fourth verse)
《Record of Ten Kinds of Offerings》Nine
Record of Xiaoyao Garden
云。外國法師鳩摩羅什。弘始七年冬。譯新法華竟。一部七卷二十八品。明年春正月。本齊挍定。造金字經。七寶以為莊嚴。光色映園。道俗如市。瞻仰禮拜。感夢雲。闕一塵一劫四字。更勘梵本如所夢。秦王歡喜曰。什師深得經旨。良會聖心。先所寫者。闕此四字。尋經綴之。王謂什云。朕如法供養經卷。法式何等。什曰。若欲如說供養經卷。須依經說。略備十種供具。一華二香三瓔珞四抹香五涂香六燒香七幡蓋八衣服九妓樂十合掌也。王曰。未審。何等香華。什曰。香者海岸香麝香郁金香蘇合香等。用凈潔香。去不凈香。非抹為微塵類。華者水陸時華。如蓮華等類。若無時華。以七寶成。擬曼陀羅等四華及時妙華。外國用優缽羅華蘇摩那華等。瓔珞者用珠寶成。擬如意珠瓔珞摩尼珠瓔珞等。外國用一百雜寶瓔珞。抹香者抹檀木根莖等。若和水以為涂香。擬沉水等。若合火為燒香擬薰。幡蓋者用凈潔疊。外國用藕糸等絕服。擬天妙衣。妓樂者用鼓簫笛琴箜篌等。合掌者以敬心為供。用蓮華合掌。皆用凈潔。寄事悟理。王曰。其果報一何。什曰。果報有遠近。近依局情不關善體。遠得常住佛果。王曰。其局情近果及遠妙果一何。什曰。如此供養果報微妙。諸佛所嘆。且昔佛在世時。有旃檀香口比丘。九十一劫。在人中
【現代漢語翻譯】 現代漢語譯本 云。外國法師鳩摩羅什（Kumārajīva）。弘始七年冬，翻譯新的《法華經》完畢，共一部七卷二十八品。明年春正月，由本齊校對審定，並製作金字佛經，用七寶作為裝飾，光彩照耀園林，僧俗人等如同趕集一般，瞻仰禮拜。有人夢見說，缺少『一塵一劫』四個字，重新勘查梵文版本，果然如夢中所見。秦王非常高興地說：『鳩摩羅什法師深刻領會了經文的旨意，真正契合了聖人的心意。先前所抄寫的版本，確實缺少這四個字。』於是找到經文補綴上去。秦王對鳩摩羅什說：『朕如果依法供養經卷，應該遵循什麼樣的儀軌？』鳩摩羅什回答說：『如果想要如經文所說的那樣供養經卷，必須依照經文所說，略備十種供具：一、華；二、香；三、瓔珞；四、抹香；五、涂香；六、燒香；七、幡蓋；八、衣服；九、妓樂；十、合掌。』秦王問道：『不知，應該用什麼樣的香和花？』鳩摩羅什回答說：『香，可以用海岸香、麝香、鬱金香、蘇合香等。要用清凈的香，去除不潔凈的香。抹香不是像微塵那樣的東西。花，可以用水生和陸生的時令鮮花，如蓮花等。如果沒有時令鮮花，可以用七寶製成，模仿曼陀羅花等四種花以及時令的妙花。外國用優缽羅花（utpala）和蘇摩那花（sumanā）等。瓔珞，可以用珠寶製成，模仿如意珠瓔珞、摩尼珠瓔珞等。外國用一百種雜寶製成的瓔珞。抹香，可以用檀木的根莖等磨成粉末。如果和水調和，就成為涂香，模仿沉香等。如果和火點燃，就成為燒香，模仿薰香。幡蓋，要用乾淨的絲織品。外國用藕絲等精美的織物，模仿天上的妙衣。妓樂，可以用鼓、簫、笛、琴、箜篌等。合掌，要用恭敬的心來供養，用蓮花合掌。所有這些都要用清凈的物品，借事悟理。』秦王問道：『這樣的供養，其果報如何？』鳩摩羅什回答說：『果報有遠近之分。近的果報侷限於情識，與真正的善行無關。遠的果報可以獲得常住的佛果。』秦王問道：『那麼，侷限於情識的近果以及通向妙果的遠因，又是什麼樣的呢？』鳩摩羅什回答說：『如此供養的果報非常微妙，為諸佛所讚歎。從前佛陀在世的時候，有一位名叫旃檀香口（Candana-gandha-mukha）的比丘，在九十一劫中，常在人中……』
【English Translation】 English version Cloud. The foreign Dharma master Kumārajīva. In the winter of the seventh year of the Hongshi era, he finished translating the new Lotus Sutra, consisting of seven volumes and twenty-eight chapters. In the first month of the following spring, it was proofread and finalized by Benqi, and a golden-lettered scripture was made, adorned with the seven treasures, its radiance illuminating the garden, with monks and laypeople gathering like a market, gazing and paying homage. Someone dreamed that the four characters 'eka-raja eka-kalpa' (one dust, one kalpa) were missing. Upon re-examining the Sanskrit version, it was indeed as in the dream. The Qin King was overjoyed and said, 'Master Kumārajīva deeply understands the meaning of the scripture and truly aligns with the mind of the sages. The previously copied version was indeed missing these four characters.' So they found the scripture and added them. The King said to Kumārajīva, 'If I wish to make offerings to the scriptures according to the Dharma, what rituals should I follow?' Kumārajīva replied, 'If you wish to make offerings to the scriptures as described in the scriptures, you must follow what is said in the scriptures and prepare ten kinds of offerings: 1. Flowers; 2. Incense; 3. Garlands; 4. Anointing powder; 5. Perfumed ointment; 6. Burning incense; 7. Banners and canopies; 8. Clothing; 9. Music; 10. Joining palms.' The King asked, 'I wonder, what kind of incense and flowers should be used?' Kumārajīva replied, 'For incense, you can use coastal incense, musk, turmeric, styrax, etc. Use pure incense and avoid impure incense. Anointing powder is not like dust. For flowers, you can use seasonal flowers from water and land, such as lotuses. If there are no seasonal flowers, you can make them from the seven treasures, imitating mandala flowers and other wonderful seasonal flowers. In foreign countries, utpala and sumanā flowers are used. Garlands can be made from jewels, imitating wish-fulfilling jewel garlands, mani jewel garlands, etc. In foreign countries, garlands made of a hundred kinds of mixed treasures are used. Anointing powder can be made by grinding sandalwood roots and stems, etc. If mixed with water, it becomes perfumed ointment, imitating aloeswood, etc. If burned with fire, it becomes burning incense, imitating fumigation. Banners and canopies should be made of clean silk fabrics. In foreign countries, fine fabrics such as lotus silk are used, imitating celestial garments. For music, you can use drums, flutes, pipes, zithers, harps, etc. Joining palms is to make offerings with a respectful heart, using lotus-shaped joined palms. All these should be pure, using events to understand principles.' The King asked, 'What are the karmic rewards for such offerings?' Kumārajīva replied, 'The karmic rewards are of two kinds, near and far. Near rewards are limited to emotions and are unrelated to true good deeds. Far rewards can attain the permanent fruit of Buddhahood.' The King asked, 'Then, what are the near rewards limited to emotions and the distant causes leading to the wonderful fruit?' Kumārajīva replied, 'The karmic rewards of such offerings are very subtle and praised by all Buddhas. In the past, when the Buddha was in the world, there was a bhikshu (monk) named Candana-gandha-mukha (Sandalwood-fragrant-mouth), who for ninety-one kalpas, was always among humans...'
天上。身諸毛孔。出旃檀香。口中常出優缽羅華香。最後值佛。得阿羅漢。三明六通。具八解脫。此毗婆尸佛滅后。以香供塔所得果報。迦毗羅城一百童子。昔同在一邑。作伎樂持香華。供養佛塔。九十一劫不墮惡道。同受快樂。值佛盡苦。華天昔以野澤草華。用散眾僧。所生之處。常雨天華。威德比丘。以萎華散塔上。亦復如是。外國有一婆羅門。造三逆殺父母阿羅漢也。後生悔心。以香華供養經卷。罪垢微薄。以餘業故。雖墮地獄。猛火如溫水目謂溫泉。入中快樂。身有異香。罪人聞之。得生天上。善化王以幡蓋覆支佛廟。感輪王業。華蓋比丘。以草蓋覆塔。九十一劫。華蓋覆護其身。妙音以伎樂供佛。乃至過去諸佛。皆成佛道。初發心時。一華一香等。以供養佛。如賢劫千佛中。執華如來。從悅意佛。初發心時。以好衣名香。貢上其佛。自致正覺。善思如來。從普觀佛。初發道心。采一蓮華。貢上彼佛。自致正覺。賢重如來。從大清喜佛。奉上雜香。自致正覺。閑靜如來。從無上佛。初發心時。奉上瓔珞。自致正覺。如此遠近所得果報。不可稱記。何況於法華。而為供養。以佛智慧。不得其功德邊。王聞此說。心開意解。調供具嚴凈道路。散華灑水。王臣大眾懸列大道。金匣收經。安置案上。王自頂戴。三千比
【現代漢語翻譯】 現代漢語譯本 在天上。他們身體的每個毛孔都散發出旃檀香（一種珍貴的香木），口中經常散發出優缽羅華香（藍色蓮花的香味）。這些人最終會遇到佛陀，證得阿羅漢果（佛教修行的一種境界），具備三明六通（超自然能力），並獲得八解脫（擺脫輪迴的八種方法）。這是毗婆尸佛（過去七佛之一）涅槃后，人們用香供奉佛塔所獲得的果報。 迦毗羅城（古印度城市）的一百個童子，過去住在同一個村莊，他們演奏音樂並帶著香和花，供養佛塔。因此，他們在九十一劫（極長的時間單位）中沒有墮入惡道，共同享受快樂，最終遇到佛陀，擺脫了所有痛苦。 華天過去用野澤的草花，散給僧眾。因此，他所出生的地方，經常下起天花。威德比丘用枯萎的花散在塔上，也獲得了類似的果報。 外國有一位婆羅門（古印度祭司），犯下了三種逆罪：殺害父母和阿羅漢。後來他產生了悔恨之心，用香和花供養經卷。因此，他的罪業變得輕微。由於剩餘的業力，即使他墮入了地獄，猛烈的火焰也像溫泉一樣，他在其中感到快樂，並且身上散發著異香。其他罪人聞到這種香味，就能轉生到天上。 善化王用幡蓋覆蓋支佛（辟支佛，獨自悟道的修行者）的廟宇，感得了轉輪王（統治世界的理想君主）的果報。華蓋比丘用草蓋覆蓋佛塔，因此在九十一劫中，華蓋一直覆蓋和保護他的身體。 妙音用音樂供養佛陀，乃至過去諸佛，都因此成就了佛道。最初發菩提心時，用一朵花或一炷香等供養佛陀，例如賢劫千佛（未來將出現的千位佛陀）中的執華如來，從悅意佛那裡初發菩提心時，用美好的衣服和名貴的香供奉那位佛陀，最終成就了正覺。 善思如來從普觀佛那裡初發菩提心，採摘一朵蓮花，供奉給那位佛陀，最終成就了正覺。賢重如來從大清喜佛那裡，奉上各種香，最終成就了正覺。閑靜如來從無上佛那裡初發菩提心時，奉上瓔珞（一種裝飾品），最終成就了正覺。 如此遙遠和近期的供養所獲得的果報，是無法稱量和記錄的。更何況是對《法華經》進行供養呢？即使以佛陀的智慧，也無法得知其功德的邊際。國王聽了這些話，心開意解，準備了供品，莊嚴和清凈了道路，散花灑水。國王、大臣和大眾懸掛各種裝飾品在大道兩旁。用金匣子收藏經書，安置在案上。國王親自頂戴經書，三千比丘（佛教僧侶）...
【English Translation】 English version In the heavens. From every pore of their bodies emanated the fragrance of sandalwood (a precious fragrant wood). From their mouths constantly came the fragrance of Utpala flowers (the scent of blue lotuses). Eventually, they would encounter the Buddha, attain Arhatship (a state of enlightenment in Buddhism), possess the Threefold Knowledge and Six Supernatural Powers, and achieve the Eight Deliverances (eight ways to escape samsara). This was the karmic reward for offering incense to the stupa after the Parinirvana of Vipashyi Buddha (one of the past seven Buddhas). One hundred boys from Kapilavastu (an ancient Indian city), who once lived in the same village, made music and offered incense and flowers to the Buddha's stupa. As a result, they did not fall into evil destinies for ninety-one kalpas (extremely long units of time), jointly enjoyed happiness, and eventually encountered the Buddha, escaping all suffering. Hua Tian once scattered wild grass flowers from the marshes to the Sangha (Buddhist monastic community). Therefore, in the places where he was born, heavenly flowers constantly rained down. Bhikshu (monk) Wei De scattered withered flowers on the stupa, and also received similar karmic rewards. In a foreign country, there was a Brahmin (ancient Indian priest) who committed the three rebellious acts: killing his parents and an Arhat. Later, he developed remorse and offered incense and flowers to the scriptures. As a result, his sins became lighter. Due to remaining karma, even though he fell into hell, the fierce flames were like warm water, and he felt joy in them, and his body emitted a unique fragrance. When other sinners smelled this fragrance, they were able to be reborn in the heavens. King Shanhua covered the temple of a Pratyekabuddha (a solitary enlightened being) with banners and canopies, and reaped the karmic reward of a Chakravartin (an ideal universal ruler). Bhikshu Huagai covered the stupa with a grass canopy, and as a result, for ninety-one kalpas, a canopy covered and protected his body. Miao Yin offered music to the Buddha, and even past Buddhas attained Buddhahood because of this. When initially generating Bodhicitta (the mind of enlightenment), offering a flower or a stick of incense, etc., to the Buddha, such as Tathagata Zhihua (Holding Flower Thus Come One) among the Thousand Buddhas of the Bhadrakalpa (the current fortunate eon), when initially generating Bodhicitta from Buddha Yueyi (Joyful Buddha), he offered beautiful clothes and precious incense to that Buddha, and eventually attained perfect enlightenment. Tathagata Shansi (Good Thoughts Thus Come One) initially generated Bodhicitta from Buddha Puguan (Universal Observation Buddha), picked a lotus flower, and offered it to that Buddha, and eventually attained perfect enlightenment. Tathagata Xianzong (Worthy and Important Thus Come One) offered various incenses from Buddha Daqingxi (Great Pure Joy Buddha), and eventually attained perfect enlightenment. Tathagata Xianjing (Quiet and Still Thus Come One) offered a necklace from Buddha Wushang (Supreme Buddha) when initially generating Bodhicitta, and eventually attained perfect enlightenment. The karmic rewards obtained from such distant and recent offerings are immeasurable and unrecordable. How much more so for making offerings to the Lotus Sutra? Even with the wisdom of the Buddha, one cannot know the extent of its merits. The king, hearing these words, had his mind opened and enlightened, prepared offerings, adorned and purified the roads, scattered flowers and sprinkled water. The king, ministers, and the masses hung various decorations on both sides of the avenue. The scriptures were collected in a golden box and placed on a table. The king personally placed the scriptures on his head, and three thousand Bhikshus (Buddhist monks)...
丘。唱贊前遵。安詳修行。入于大寺。以十種供。而供養之。眾星來下乘雲在空。見者蓋多。五色云蓋叆叇。垂覆逍遙園上。見未曾有。於時白月十五日。入夜秦王后妃王母婇女。並在翻經館傍凈室中。王自夢。逍遙園地。如廣博嚴凈土。文殊在高開題目。菩薩大眾。從九方來。所設供具。遍於九方。以事啟什。什曰。此是陛下信所致。法華大教緣在茲國。滅后之中。此感難有。明日各散。什嘆曰。于閻浮提。第三佛事矣(記文煩廣之取意而出耳)。
滅度受持供養經卷者彌勒出世時得益十
法住記云。彌勒如來成正覺已。為聲聞眾。三會說法。令出生死得證涅槃。乃至若諸國王及以臣。度一切施於今釋迦牟尼佛。正法中能為法事自種善根。或教他種。謂于大乘素呾覽藏所有甚深空性相應諸大乘經。謂般若波羅蜜多經妙芬陀利經金光明經等。如是等大乘經。有百俱胝部黨差別大乘毗奈耶聲聞三藏。于如是等正法藏中。或是佛說。或菩薩說。或聲聞說。或諸天說。或智者說。能引義利。乃至有能於四句頌。若自讀若教他讀。若自持若教他持。若自解說若教他解說。或於法師恭敬供養。或於經卷恭敬供養。謂以種種香華幡蓋伎樂燈明。而為供養。或於經卷。以諸雜彩囊皅縷帶。而嚴飾之。由如是等善根力故。
【現代漢語翻譯】 現代漢語譯本： 僧侶（丘）吟唱讚歌，遵循先前的儀軌（唱贊前遵），以安詳的心態修行（安詳修行），進入宏偉的寺廟（大寺）。用十種供品（十種供）供養佛。眾星從天而降，乘坐雲朵在空中（眾星來下乘雲在空），看見的人非常多（見者蓋多）。五彩的雲彩像云蓋一樣濃密（五色云蓋叆叇），垂落在逍遙園的上空（垂覆逍遙園上），這是前所未見的景象（見未曾有）。當時是白月（白月）十五日的夜晚，秦王（秦王）的后妃、王母（王母）、婇女（婇女）都在翻譯佛經的館舍旁邊的清凈房間里（翻經館傍凈室中）。秦王自己夢見，逍遙園的土地（逍遙園地）如同廣闊莊嚴的凈土（廣博嚴凈土），文殊菩薩（文殊）在高處揭示經題（開題目），菩薩大眾（菩薩大眾）從九個方向而來（從九方來），所陳設的供品，遍佈九個方向（所設供具。遍於九方）。秦王將夢中的情景告訴鳩摩羅什（什），鳩摩羅什說（什曰）：『這是陛下虔誠信仰所致（此是陛下信所致）。《法華經》（法華）的弘揚的因緣就在這個國家（緣在茲國）。即使在佛法滅度之後（滅后之中），這種感應也很難有（此感難有）。』第二天各自散去。鳩摩羅什感嘆道（什嘆曰）：『在閻浮提（閻浮提），這已經是第三次佛事了（第三佛事矣）！』（記錄的文字繁瑣冗長，這裡只取其意而已）（記文煩廣之取意而出耳）。
《滅度受持供養經》的讀者，在彌勒佛（彌勒）出世時，可以獲得十種利益（滅度受持供養經卷者彌勒出世時得益十）。
《法住記》中說（法住記云）：彌勒如來（彌勒如來）成就正覺之後，為聲聞眾（聲聞眾）舉行三次法會說法（三會說法），使他們脫離生死，證得涅槃（涅槃）。乃至如果各位國王以及大臣（若諸國王及以臣），將一切佈施都用於現在釋迦牟尼佛（釋迦牟尼佛）的正法之中，能夠為佛法事業自己種下善根（能為法事自種善根），或者教導他人種下善根（或教他種），指的是在大乘經典（素呾覽藏）中，所有與甚深空性相應的各種大乘經典，例如《般若波羅蜜多經》（般若波羅蜜多經）、《妙法蓮華經》（妙芬陀利經）、《金光明經》（金光明經）等等。像這樣的大乘經典，有百俱胝部黨差別。大乘的毗奈耶（毗奈耶），聲聞的三藏（三藏）。在像這樣的正法藏中，或是佛陀所說（佛說），或是菩薩所說（菩薩說），或是聲聞所說（聲聞說），或是諸天所說（諸天說），或是智者所說（智者說），能夠引導利益（能引義利），乃至有人能夠受持四句偈（四句頌），無論是自己讀誦還是教他人讀誦（若自讀若教他讀），無論是自己受持還是教他人受持（若自持若教他持），無論是自己解說還是教他人解說（若自解說若教他解說），或者對法師恭敬供養（或於法師恭敬供養），或者對經卷恭敬供養（或於經卷恭敬供養），用各種香、花、幡、蓋、伎樂、燈明來供養（謂以種種香華幡蓋伎樂燈明，而為供養），或者用各種雜色的彩囊、皅縷帶裝飾經卷（或於經卷。以諸雜彩囊皅縷帶。而嚴飾之）。由於像這樣的善根力量（由如是等善根力故）。
【English Translation】 English version: The monks (Qiu) chanted praises, following the previous rituals (Chang Zan Qian Zun), practicing peacefully (An Xiang Xiu Xing), entering the grand temple (Da Si). They offered ten kinds of offerings (Shi Zhong Gong) to the Buddha. Stars descended from the sky, riding clouds in the air (Zhong Xing Lai Xia Cheng Yun Zai Kong), and many people saw it (Jian Zhe Gai Duo). Five-colored clouds were as dense as canopies (Wu Se Yun Gai Ai Dai), hanging over Xiaoyao Garden (Chui Fu Xiaoyao Yuan Shang), a sight never seen before (Jian Wei Ceng You). It was the night of the fifteenth day of the white moon (Bai Yue), the Qin King's (Qin Wang) consorts, the Queen Mother (Wang Mu), and the palace women (Cai Nv) were all in the clean room next to the sutra translation hall (Fan Jing Guan Bang Jing Shi Zhong). The Qin King himself dreamed that the land of Xiaoyao Garden (Xiaoyao Yuan Di) was like a vast and solemn pure land (Guang Bo Yan Jing Tu), Manjusri Bodhisattva (Wen Shu) was revealing the title of the sutra on high (Kai Ti Mu), and the Bodhisattva assembly (Pu Sa Da Zhong) came from nine directions (Cong Jiu Fang Lai), the offerings that were set out, spread throughout the nine directions (Suo She Gong Ju, Bian Yu Jiu Fang). The Qin King told Kumarajiva (Shi) about the scene in his dream, and Kumarajiva said (Shi Yue): 'This is due to Your Majesty's devout faith (Ci Shi Bi Xia Xin Suo Zhi). The cause for the propagation of the Lotus Sutra (Fa Hua) is in this country (Yuan Zai Zi Guo). Even after the extinction of the Dharma (Mie Hou Zhi Zhong), this kind of response is rare (Ci Gan Nan You).' The next day, they dispersed. Kumarajiva sighed (Shi Tan Yue): 'In Jambudvipa (Yan Fu Ti), this is already the third Buddhist event (Di San Fo Shi Yi)!' (The recorded text is tedious and lengthy, and only the meaning is taken here) (Ji Wen Fan Guang Zhi Qu Yi Er Chu Er).
Readers of the 'Sutra on Extinction, Acceptance, Offering' will receive ten benefits when Maitreya Buddha (Mi Le) appears in the world (Mie Du Shou Chi Gong Yang Jing Juan Zhe Mi Le Chu Shi Shi De Yi Shi).
The 'Record of the Duration of the Dharma' says (Fa Zhu Ji Yun): After Maitreya Tathagata (Mi Le Ru Lai) attained perfect enlightenment, he held three Dharma assemblies (San Hui Shuo Fa) for the assembly of Sravakas (Sheng Wen Zhong), enabling them to escape birth and death and attain Nirvana (Nie Pan). Even if the various kings and ministers (Ruo Zhu Guo Wang Ji Yi Chen) use all donations for the correct Dharma of Sakyamuni Buddha (Shi Jia Mou Ni Fo) now, they can plant good roots themselves for the cause of the Dharma (Neng Wei Fa Shi Zi Zhong Shan Gen), or teach others to plant good roots (Huo Jiao Ta Zhong), referring to all the Mahayana sutras corresponding to the profound emptiness in the Mahayana sutras (Su Tan Lan Zang), such as the Prajna Paramita Sutra (Ban Ruo Bo Luo Mi Duo Jing), the Wonderful Lotus Sutra (Miao Fen Tuo Li Jing), the Golden Light Sutra (Jin Guang Ming Jing), and so on. Like these Mahayana sutras, there are hundreds of kotis of different divisions. The Vinaya (Pi Nai Ye) of Mahayana, the three pitakas (San Zang) of the Sravakas. In such a collection of the correct Dharma, whether it is spoken by the Buddha (Fo Shuo), or by the Bodhisattvas (Pu Sa Shuo), or by the Sravakas (Sheng Wen Shuo), or by the Devas (Zhu Tian Shuo), or by the wise (Zhi Zhe Shuo), it can lead to benefits (Neng Yin Yi Li), and even if someone can uphold a four-line verse (Si Ju Song), whether they read it themselves or teach others to read it (Ruo Zi Du Ruo Jiao Ta Du), whether they uphold it themselves or teach others to uphold it (Ruo Zi Chi Ruo Jiao Ta Chi), whether they explain it themselves or teach others to explain it (Ruo Zi Jie Shuo Ruo Jiao Ta Jie Shuo), or respectfully make offerings to the Dharma masters (Huo Yu Fa Shi Gong Jing Gong Yang), or respectfully make offerings to the sutras (Huo Yu Jing Juan Gong Jing Gong Yang), using various incense, flowers, banners, canopies, music, and lamps to make offerings (Wei Yi Zhong Zhong Xiang Hua Fan Gai Ji Yue Deng Ming, Er Wei Gong Yang), or decorate the sutras with various colored bags and ribbons (Huo Yu Jing Juan. Yi Zhu Za Cai Nang Pa Lou Dai. Er Yan Shi Zhi). Due to the power of such good roots (You Ru Shi Deng Shan Gen Li Gu).
至彌勒如來成正覺時。善得人身。于彼佛第二會中。以凈信心。舍離家法。出趣非家。凈除鬚髮。披著法服。既預聖眾。隨宿願力。便得涅槃。是名第二為法事故。種善根者所得果報(法雲經彼記大同此文)。
外國妙華天女十一
昔外國有鐵塔。高丈餘。于中安置芬陀利迦阿差摩摩訶毗盧舍那經等梵夾。各有百千偈。時有一天女。夜時時來。以天曼陀羅華。供養鐵塔。有一客遊比丘。止宿塔影。夜分見天女。問曰。汝是誰。答我是忉利天妙華天女。釋提桓因侍女也。比丘復問。有何因緣來至供養。天女曰。我昔為貧女乞丐自活。傍有池號曰妙池。夏月四色蓮華彌滿。于中而生。諸國婆羅門等。競來采華。設蓮華法會。爾時貧女發微信。采二莖白蓮華。供養塔中芬陀利迦等修多羅。乘此一善。生忉利天。為帝釋侍女。以依本緣。號曰妙華。欲報法恩。時時供養作是語已。隱而不現。沙門舍衣缽。買華供養塔及經卷(出要集)。
忉利天寶瓔天子十二
昔梁武帝。造五百袈裟。欲施須彌山頂五百阿羅漢。謂志公。公往忉利天上。施武帝袈裟。時有一天子。名曰寶瓔。身所著瓔珞。過天王百千萬倍。光明映蔽余天。志公問曰。汝衣瓔殊特何因。天答曰。我昔生在閻浮提華氏國。為長者子。以身所
【現代漢語翻譯】 現代漢語譯本：至彌勒如來（Maitreya Tathagata，未來佛）成就正覺之時，若有人能善得人身，在那位佛的第二次法會中，以清凈的信心，捨棄世俗的家庭生活，出家修行，剃除鬚髮，穿上僧侶的法服，已經位列聖眾之中，憑藉過去宿世的願力，便能證得涅槃。這便是第二種爲了佛法之事，種下善根者所能得到的果報（法雲經的記載與此文大同小異）。
外國妙華天女十一
過去在外國有一座鐵塔，高一丈多，其中安置著《芬陀利迦阿差摩摩訶毗盧舍那經》等梵文經卷，每部經都有成百上千的偈頌。當時有一位天女，每到夜晚便會前來，用天界的曼陀羅花供養鐵塔。有一位雲遊四方的比丘，在塔影下借宿。夜裡看見了天女，便問道：『你是誰？』天女回答說：『我是忉利天（Trayastrimsa，佛教欲界六天之一）的妙華天女，是釋提桓因（Śakra Devānām Indra，帝釋天）的侍女。』比丘又問：『有什麼因緣讓你前來供養？』天女說：『我過去是一位貧窮的女子，靠乞討為生。附近有一個池塘，名叫妙池，夏天時，池中開滿了各種顏色的蓮花。各國的婆羅門等，都來採摘蓮花，舉辦蓮花法會。當時我發了微薄的信心，採了兩支白蓮花，供養在塔中的《芬陀利迦》等經典前。憑藉這一善行，我得以轉生到忉利天，成為帝釋天的侍女。因為這個本來的因緣，我被稱作妙華。爲了報答佛法的恩德，我時常前來供養。』說完這些話后，天女便隱身不見了。沙門（Śrāmaṇa，出家修道者）捨棄了自己的衣缽，買來鮮花供養佛塔和經卷（出自《出要集》）。
忉利天寶瓔天子十二
過去梁武帝（Emperor Wu of Liang）製造了五百件袈裟（Kāṣāya，僧侶的法衣），想要佈施給須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上的五百位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。便告訴志公禪師（Master Zhigong）這件事，志公禪師便前往忉利天，將梁武帝的袈裟佈施了出去。當時有一位天子，名叫寶瓔（Bao Ying），他身上所佩戴的瓔珞（Keyura，一種裝飾品），勝過天王百千萬倍，光明照耀，使得其他天人都黯然失色。志公禪師問道：『你的衣服瓔珞如此殊勝特別，是什麼原因呢？』天子回答說：『我過去生在閻浮提（Jambudvipa，我們所居住的這個世界）華氏國，是一位長者的兒子，用自己的身體所…
【English Translation】 English version: When Maitreya Tathagata (the future Buddha) attains perfect enlightenment, if someone is fortunate enough to be born as a human and, in the second assembly of that Buddha, with pure faith, renounces worldly family life, leaves home to practice, shaves their head and beard, and dons the monastic robes, already being among the holy assembly, they will attain Nirvana by the power of their past vows. This is the second kind of reward obtained by those who plant good roots for the sake of the Dharma (the record in the Fa Yun Sutra is largely the same as this text).
The Eleventh: The Celestial Maiden Wonderful Flower from a Foreign Land
In the past, in a foreign land, there was an iron pagoda, over ten feet tall, in which were placed Sanskrit scriptures such as the Puṇḍarīka Akṣayamati Mahāvairocana Sūtra, each with hundreds of thousands of verses. At that time, there was a celestial maiden who came every night to offer celestial mandārava flowers to the iron pagoda. A traveling bhikṣu (monk) stayed overnight in the shadow of the pagoda. At night, he saw the celestial maiden and asked, 'Who are you?' The celestial maiden replied, 'I am the Celestial Maiden Wonderful Flower of Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), a handmaiden of Śakra Devānām Indra (the lord of the gods).' The bhikṣu further asked, 'What is the cause and condition that brings you here to make offerings?' The celestial maiden said, 'In the past, I was a poor woman who lived by begging. Nearby was a pond called Wonderful Pond, which in summer was filled with lotus flowers of four colors. Brahmins from various countries came to pick the flowers and hold lotus flower ceremonies. At that time, I generated a small amount of faith and picked two white lotus flowers, offering them to the Puṇḍarīka and other sūtras in the pagoda. By this one good deed, I was reborn in Trayastrimsa Heaven as a handmaiden of Indra. Because of this original cause, I am called Wonderful Flower. Wishing to repay the kindness of the Dharma, I often come to make offerings.' After saying these words, she disappeared. The śrāmaṇa (ascetic) gave up his robes and bowl and bought flowers to offer to the pagoda and scriptures (from the Chuyao Ji).
The Twelfth: The Celestial Prince Jeweled Necklace of Trayastrimsa Heaven
In the past, Emperor Wu of Liang made five hundred kāṣāyas (monastic robes), intending to donate them to the five hundred arhats (enlightened beings) on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology). He told Master Zhigong about this. Master Zhigong went to Trayastrimsa Heaven and distributed Emperor Wu's kāṣāyas. At that time, there was a celestial prince named Bao Ying (Jeweled Necklace), whose necklace surpassed the heavenly king by hundreds of thousands of times, its light overshadowing the other celestials. Master Zhigong asked, 'What is the reason that your clothing and necklace are so extraordinary?' The celestial prince replied, 'In the past, I was born in Jambudvipa (the world we inhabit), in the country of Huashi, as the son of a wealthy man. I used my own body to…
著衣服瓔珞。供養妙法。以是因緣。生此天中。衣瓔超過天王百千萬倍。又有天子名妙云。形色端正。百千天女而圍繞之。志公問因即答。我昔在摩竭陀國畢波羅邑。以華供養妙法。得此天報如此。百千威德天。皆由供養妙法果報。志公還來。具作是說。
長安縣老女十三
長安縣有一老女。不知姓名。此女盲聾瘖啞。為人輕賤。時于大寺講新法華。玄孫牽手向大寺。女雖到大寺。以盲聾故不見不聞。玄孫執老女二手而合。向講肆方。女內心存念。合掌而禮。后經三月忽暴卒。玄孫欲行葬。老女尚暖。至夜三更。發聲呼玄孫。聞者謂妖鬼生大恐。敢不應至。明日見起居。兩眼俱明。語如常人。流淚悲起。玄孫問。誰鬼魅。答曰。吾非妖鬼。初死之時。見冥官驅向王所。王從座下。合掌向妾。汝大功德人。以合掌供養法華經。業障消盡。諸根複本。尚有餘命。早還人間。示法華功力。即出少路。神入本身。眼耳平復。能言如此。經半日已飲食如例。女與玄孫往詣大寺。說其因緣。見者感喜。女舍居處。以供養經。不知卒時(出園記)。
江寧縣優婆塞十四
江寧縣有優婆塞。能信小乘俱舍等說。不肯大乘。一時縣主道俗諸眾。造金字法華經營供養。士女蠢蠢。輕財重法。時小乘優婆塞。不意助
【現代漢語翻譯】 現代漢語譯本：穿著衣服和瓔珞（一種裝飾品）。供養妙法。因為這個因緣，得以出生在這個天界中。所穿的衣服和瓔珞超過天王百千萬倍。又有一位天子名叫妙云，容貌端正，有成百上千的天女圍繞著他。志公詢問他是什麼原因，他回答說：『我過去在摩揭陀國（Magadha）的畢波羅邑（Pippala），用鮮花供養妙法，因此得到這樣的天界果報。』成百上千有威德的天人，都是因為供養妙法的果報。志公回來后，詳細地講述了這件事。 長安縣老婦十三 長安縣有一位老婦，不知道姓名。這位老婦又瞎又聾又啞，被人輕視。當時在大寺廟裡講授新的《法華經》。玄孫牽著她的手來到大寺廟。老婦雖然到了大寺廟，但因為又瞎又聾，什麼也看不見，什麼也聽不見。玄孫握住老婦的雙手合掌，朝向講經的地方。老婦內心存念，合掌行禮。後來過了三個月，忽然暴死。玄孫想要安葬她，但發現老婦身體還溫暖。到了半夜三更，老婦發出聲音呼喚玄孫。聽到的人認為是妖怪，非常害怕，不敢不應聲前往。第二天早上，看到老婦已經起身，兩眼都明亮了，說話像正常人一樣。她流著眼淚悲傷地哭了起來。玄孫問：『是誰在作怪？』老婦回答說：『我不是妖怪。剛死的時候，看見冥官押著我到閻王那裡。閻王從座位上下來，合掌向我行禮，說你是有大功德的人，因為合掌供養《法華經》，業障已經消除乾淨，諸根恢復了原樣，還剩下一些壽命，早點回到人間，顯示《法華經》的功力。』說完就從一條小路出來，神識進入了自己的身體。眼睛和耳朵都恢復了正常，能說話了。過了半天，飲食像往常一樣。老婦和玄孫一起前往大寺廟，講述了這件事的因緣。見到的人都感動歡喜。老婦捨棄了自己的住所，用來供養經典。不知道她去世的時間（出自《園記》）。 江寧縣優婆塞十四 江寧縣有一位優婆塞（Upasaka，在家男居士），相信小乘的《俱舍論》等說法，不肯相信大乘。當時縣裡的官員和百姓，建造金字《法華經》進行供養。士人和女子們紛紛行動，輕視錢財而重視佛法。這時，這位小乘優婆塞，不打算幫助。
【English Translation】 English version: Dressed in clothes and necklaces (Yingluo, a type of ornament). Offering the wonderful Dharma. Because of this cause and condition, he was born in this heaven. The clothes and necklaces he wears exceed those of the heavenly king by hundreds of thousands of times. There is also a heavenly son named Miaoyun, with a handsome appearance, surrounded by hundreds of thousands of heavenly women. Zhigong asked him the reason, and he replied: 'In the past, in Pippala of Magadha, I offered flowers to the wonderful Dharma, and thus received such heavenly reward.' Hundreds of thousands of majestic deities are all due to the karmic reward of offering the wonderful Dharma. Zhigong returned and recounted this in detail. Old Woman of Chang'an County Thirteen In Chang'an County, there was an old woman whose name was unknown. This woman was blind, deaf, and mute, and was despised by others. At that time, a new 'Lotus Sutra' was being lectured at a large temple. Her great-grandson led her by the hand to the temple. Although the woman arrived at the temple, she could not see or hear anything because she was blind and deaf. Her great-grandson held the old woman's hands together in a gesture of reverence, facing the direction of the lecture hall. The woman silently contemplated in her heart and paid homage with her palms together. Later, after three months, she suddenly died. Her great-grandson wanted to bury her, but found that her body was still warm. At midnight, the old woman made a sound and called out to her great-grandson. Those who heard it thought it was a demon and were very frightened, daring not to respond. The next morning, they saw that the old woman had gotten up, her eyes were bright, and she spoke like a normal person. She burst into tears and cried sadly. Her great-grandson asked: 'Who is the ghost?' The old woman replied: 'I am not a demon. When I first died, I saw the underworld officials escorting me to King Yama. The king came down from his seat, put his palms together, and paid homage to me, saying that you are a person of great merit, because you joined your palms to make offerings to the 'Lotus Sutra', your karmic obstacles have been completely eliminated, your senses have been restored to their original state, and you still have some life left, so return to the human world early to show the power of the 'Lotus Sutra'.' After saying this, she came out of a small path, and her spirit entered her body. Her eyes and ears were restored to normal, and she could speak. After half a day, she ate and drank as usual. The woman and her great-grandson went to the large temple together and told the story of this cause and condition. Those who saw it were moved and rejoiced. The woman gave up her residence to make offerings to the scriptures. The time of her death is unknown (from 'Garden Records'). Upasaka of Jiangning County Fourteen In Jiangning County, there was an Upasaka (Upasaka, a male lay Buddhist) who believed in the teachings of the Hinayana 'Abhidharma-kosa' and other texts, but refused to believe in Mahayana. At that time, the officials and people of the county were building a golden-letter 'Lotus Sutra' to make offerings. Scholars and women were acting one after another, disregarding wealth and valuing the Dharma. At this time, this Hinayana Upasaka did not intend to help.
薰香器。更七年後。無病頓亡。家人怪異。不營殯葬。明日日西得活。悲泣躄地。悶絕蘇起。謂家室曰。吾初死時。先見大城。如金城。其中有眾多殿堂。莊嚴奇妙。金銀偉帳。琉璃白疊。甚可愛。城外白屋相接。城中童子出謂吾。汝是小乘人。不可入大城中。可住外白屋。城中唯有大乘人而居。時瞻望城中。宮殿多無居人。問童子。何宮殿無居人。答曰。江寧縣供養大乘諸人。當生彼宮殿。彼等猶在人間。是故無人。爾時吾憶知昔施薰香器。謂童子曰。吾亦供養法華。豈居白屋。童子曰。我亦知之。助薰香器故近金城。非直供養故不可入城。若欲入城。早還人間。供養妙法。若供養經卷者。必生此處。即拜辭將還。踟躕問童子。君誰此何處。童子曰。我是文殊師利。此處金色世界。汝以小心故見小城。若大人見廣博妙土。說此言已。城及童子。忽然不見。覺悟如夢。更發心傾家業。造金字經。修如法供養。時人皆謂。造金字經。必生金色世界矣。
隋天臺山瀑布寺釋僧達十五
釋僧達。姓羌臺州人也。小出家斷食。節苦讀誦法華經。隋義寧中。發願寫法華經。未供養之。宿病忽發暴死。作宿作業。至炎魔廳。王見僧達來。從座而起。前來迎之。共入廳正殿。坐竟方語。阿師依宿作業。來至吾所。然寫法
【現代漢語翻譯】 現代漢語譯本 薰香器。過了七年之後，他無病突然去世，家人感到奇怪，沒有準備殯葬事宜。第二天太陽快落山時，他又活了過來，悲傷地哭泣著倒在地上，昏悶過去又甦醒過來。他告訴家人說：『我剛死的時候，先看到一座大城，像金色的城池一樣，其中有許多殿堂，莊嚴奇妙，有金銀製成的華麗帷帳，琉璃和白色的細布，非常可愛。城外有白色的房屋相連。城中的童子出來對我說：『你是修習小乘佛法的人，不可以進入大城中，只能住在外面的白色房屋裡。城中只有修習大乘佛法的人居住。』當時我瞻望城中，許多宮殿都沒有人居住。我問童子：『為什麼這些宮殿沒有人居住？』童子回答說：『江寧縣供養大乘佛法的那些人，將來會出生在這些宮殿里。他們現在還在人間，所以這些宮殿沒有人居住。』這時我回憶起以前施捨薰香器的事情，就對童子說：『我也供養《法華經》，難道只能住在白色房屋裡嗎？』童子說：『我也知道這件事。因為你幫助別人薰香供佛，所以靠近金城，但不是直接供養《法華經》，所以不能進入城中。如果想要進入城中，就早點回到人間，供養妙法。如果供養經卷的人，必定會出生在這裡。』於是我拜別童子準備返回人間，猶豫著問童子：『您是誰？這裡是什麼地方？』童子說：『我是文殊師利（Manjusri，智慧的象徵）。這裡是金色世界。你因為心量狹小，所以看到的是小城。如果是心量廣大的人，就能看到廣博美妙的凈土。』說完這些話，城池和童子，忽然都不見了。我醒悟過來，就像做了一場夢一樣。於是更加發心，傾盡家產，製造金字書寫的經書，按照如法的方式進行供養。當時的人都說，製造金字書寫的經書，必定會出生在金色世界。』
隋朝天臺山瀑布寺的釋僧達（Shi Sengda）
釋僧達，姓羌，是臺州人。從小出家，斷食，刻苦地讀誦《法華經》（Lotus Sutra）。隋朝義寧年間，他發願書寫《法華經》，還沒有來得及供養，舊病突然發作暴死。因為宿世的業力，他來到了閻魔（Yama，地獄之主）的廳堂。閻魔王看到僧達到來，從座位上站起來，前來迎接他，一起進入廳堂的正殿，坐定之後才說話：『阿師（Acharya，老師）因為宿世的業力，來到了我這裡。然而你書寫了《法華經》……』
【English Translation】 English version Incense burner. After another seven years, he died suddenly without illness. His family felt strange and did not prepare for the funeral. The next day, as the sun was setting, he came back to life, weeping sadly and collapsing to the ground, fainting and then waking up. He told his family: 'When I first died, I saw a large city, like a golden city, with many magnificent and wonderful halls, adorned with splendid gold and silver curtains, and beautiful crystal and white silk. Outside the city were rows of white houses. A boy from the city came out and said to me, 'You are a follower of the Hinayana (Small Vehicle), you cannot enter the great city, you can only live in the white houses outside. Only followers of the Mahayana (Great Vehicle) live in the city.' At that time, I looked into the city and saw that many palaces were uninhabited. I asked the boy, 'Why are these palaces uninhabited?' The boy replied, 'Those who make offerings to the Mahayana in Jiangning County will be born in these palaces in the future. They are still in the human world, so these palaces are uninhabited.' At that time, I remembered that I had donated an incense burner in the past, so I said to the boy, 'I also make offerings to the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), shouldn't I live in the white houses?' The boy said, 'I also know about that. Because you helped others offer incense, you are close to the golden city, but because you did not directly make offerings to the Lotus Sutra, you cannot enter the city. If you want to enter the city, return to the human world as soon as possible and make offerings to the wonderful Dharma. Those who make offerings to the scriptures will surely be born here.' Then I bid farewell to the boy and prepared to return to the human world, hesitatingly asking the boy, 'Who are you? What is this place?' The boy said, 'I am Manjusri (Manjusri, symbol of wisdom). This is the golden world. Because your mind is small, you see a small city. If a great person sees a vast and wonderful pure land.' After saying these words, the city and the boy suddenly disappeared. I woke up as if from a dream. Then I made a greater vow, emptied my family fortune, and created scriptures written in gold letters, making offerings in accordance with the Dharma. At that time, people all said that creating scriptures written in gold letters would surely lead to rebirth in the golden world.'
Shi Sengda (Shi Sengda) of Waterfall Temple on Mount Tiantai in the Sui Dynasty
Shi Sengda, whose surname was Qiang, was a native of Taizhou. He became a monk at a young age, fasted, and diligently recited the Lotus Sutra. During the Yining period of the Sui Dynasty, he vowed to write the Lotus Sutra, but before he could make offerings, his old illness suddenly flared up and he died suddenly. Due to the karma of his past lives, he came to the hall of Yama (Yama, Lord of the Underworld). King Yama saw Sengda arrive, rose from his seat, came forward to greet him, and together they entered the main hall of the palace. After sitting down, he spoke: 'Acharya (Acharya, teacher), due to the karma of your past lives, you have come to my place. However, you wrote the Lotus Sutra...'
華經。猶未供養。早還人間。又赦宿作業。當生凈土。聞王語已。默然而出入本身活。遂莊嚴卷軸。供養經卷。不知去處(出寺記)。
法供養勝十六
往昔久遠難稱限。爾時有佛。號藥王如來。世界名大清。劫曰凈除。藥王如來壽二十中劫。諸聲聞眾三十六億菩薩大士。有十二億。時轉輪聖王。名曰寶蓋。典主四域。王有千子。其王供養藥王如來具五中劫。與眷屬俱。一切施安。奉敬藥王。過五中劫已。告其千子。吾以供侍如來。君等亦當順遵前儲。於時千子聞父王教。復以五劫。供養藥王如來。進以上妙。不違所安。彼第一太子。名曰善蓋。閑居獨處。靜然思念。我等今者供養如來。寧有殊超彼者乎。承佛威神。虛空有天。而語之曰。族姓子豈欲知耶。有法供養。最尊無極。又問曰。何謂法之供養。天曰。爾當往問藥王如來。普當爲君分別說之。善蓋即起。詣藥王如來所。稽首于地。白藥王如來曰。法之供養奉順典者。為何儲乎。世尊告曰。法供養者。順如來所說經典。開化一切。是為法之供養。王子善蓋。從藥王佛。聞法供養。應時逮得柔順法忍。出家修道。得五神通。欲知時王寶蓋。豈異人乎。今見在佛寶㷿如來是也。其王千子。此仁賢劫中。千佛興者是。太子善蓋。今我子釋迦牟尼是也。是故
【現代漢語翻譯】 現代漢語譯本：華經（指《華嚴經》）。還沒有來得及供養，就早早地回到人間。又赦免了過去所造的罪業，應當往生到凈土。國王聽了這些話后，默默地從自身活了過來，於是莊嚴地整理經卷，供養經卷，不知道去了哪裡（出自《出寺記》）。
法供養勝過十六種供養
往昔久遠，難以稱量其期限。那時有一尊佛，名為藥王如來（Bhaisajya-raja-tathagata），世界名為大清，劫名為凈除。藥王如來的壽命有二十中劫。諸聲聞眾有三十六億，菩薩大士有十二億。當時有一位轉輪聖王，名為寶蓋（Ratna-cchattra），掌管四大部洲。國王有一千個兒子。這位國王供養藥王如來，持續了五個中劫，與眷屬一起，一切都安排妥當，恭敬地侍奉藥王。過了五個中劫后，國王告訴他的千個兒子：『我供養如來，你們也應當遵循我之前的做法。』當時，千個兒子聽了父王的教誨，又用五個劫的時間，供養藥王如來，進獻最美好的物品，不違背所安排的一切。其中第一位太子，名為善蓋（Su-cchattra），閑居獨處，靜靜地思考：『我們現在供養如來，難道有什麼能超越他們的嗎？』承蒙佛的威神之力，虛空中有一位天人，對他說：『族姓之子，你想知道嗎？有一種法供養，最為尊貴，無與倫比。』又問：『什麼叫做法的供養？』天人說：『你應該去問藥王如來，他會為你詳細解說的。』善蓋立刻起身，前往藥王如來處，稽首于地，對藥王如來說：『法的供養，奉行順從經典的人，應該如何做呢？』世尊告訴他：『法供養就是，順從如來所說的經典，開化一切眾生，這就是法的供養。』王子善蓋，從藥王佛那裡，聽聞了法供養，當時就獲得了柔順法忍。出家修行，得到了五神通。想知道當時的國王寶蓋是誰嗎？就是現在所見的佛寶㷿如來（Ratna-ketu-tathagata）。他的千個兒子，就是賢劫中將要出現的千佛。太子善蓋，就是我的兒子釋迦牟尼（Sakyamuni）啊。所以說：
【English Translation】 English version: Hua Sutra (referring to the Avatamsaka Sutra). Before even having the chance to make offerings, he returned to the human realm early. Furthermore, his past karmic debts were forgiven, and he should be reborn in the Pure Land. After hearing these words, the king silently revived himself, and then solemnly arranged the scriptures, made offerings to the scriptures, and disappeared without a trace (from the Records of Leaving the Temple).
Offering the Dharma surpasses sixteen kinds of offerings
In the distant past, beyond measure, there was a Buddha named Bhaisajya-raja-tathagata (Medicine King Thus Come One), whose world was called Great Purity, and the kalpa (aeon) was called Pure Elimination. Bhaisajya-raja-tathagata's lifespan was twenty intermediate kalpas. The assembly of Shravakas (voice-hearers) numbered thirty-six billion, and the Bodhisattva Mahasattvas (great beings) numbered twelve billion. At that time, there was a Chakravartin (wheel-turning king) named Ratna-cchattra (Jewel Canopy), who ruled over the four continents. The king had a thousand sons. This king made offerings to Bhaisajya-raja-tathagata for five intermediate kalpas, together with his retinue, providing everything needed and respectfully serving the Medicine King. After five intermediate kalpas, the king told his thousand sons, 'I have made offerings to the Tathagata; you should also follow my previous example.' At that time, the thousand sons, having heard their father's instruction, again spent five kalpas making offerings to Bhaisajya-raja-tathagata, offering the most exquisite items, without failing to provide anything needed. The first prince, named Su-cchattra (Good Canopy), lived in seclusion, quietly contemplating, 'We are now making offerings to the Tathagata; is there anything we can do to surpass them?' Through the power of the Buddha's majesty, a deva (heavenly being) in the sky said to him, 'Son of noble lineage, do you wish to know? There is an offering of the Dharma that is the most honored and unsurpassed.' He then asked, 'What is the offering of the Dharma?' The deva said, 'You should go and ask Bhaisajya-raja-tathagata; he will explain it to you in detail.' Su-cchattra immediately arose, went to Bhaisajya-raja-tathagata, prostrated himself on the ground, and said to Bhaisajya-raja-tathagata, 'Those who uphold and follow the scriptures, what should they do to offer the Dharma?' The World-Honored One told him, 'The offering of the Dharma is to follow the scriptures spoken by the Tathagata and enlighten all beings; this is the offering of the Dharma.' Prince Su-cchattra, having heard the offering of the Dharma from Bhaisajya-raja Buddha, immediately attained the Kshanti (patience) of gentleness and compliance with the Dharma. He left home to cultivate the Way and attained the five supernormal powers. Do you want to know who the king Ratna-cchattra was at that time? He is the Buddha Ratna-ketu-tathagata (Jewel Banner Thus Come One) whom you see now. His thousand sons are the thousand Buddhas who will appear in this Bhadrakalpa (Fortunate Aeon). Prince Su-cchattra is my son Sakyamuni (Sage of the Shakya Clan) now. Therefore,
當知。一切所供。無過法供養。去來今佛。皆從是出。欲得供養十方諸佛。即當受正法華經持諷誦讀。宣示一切。分別一乘。無有三道。頌曰。假使有人慾供養者。當受持此正法華經(出正法華經焉)又如華手偈云。若以華涂香衣服及湯藥。以此供養佛。不名為真供。如來坐道場。所得微妙法。若能修行者。是為真供養。應知供養法華。為最供養而已。
無行比丘十七
昔外國有一比丘名無行。恒修法供養。所謂佛所說薩達磨芬陀利迦修多羅等。一切世間。難信難解。難受難見。能信能解。受持讀誦。以方便力。為諸眾生。分別解說。顯示分明。守護法藏。是名法之供養。能修此供養。時十方諸佛如星而見。異口同聲而說偈言。
寶滿三千大千界 供養十方諸如來 不如法華一句偈 受持讀誦得成佛 假使遍滿大千界 斷一切善毛道生 若聞法華一句偈 功德薰心速成佛
無行比丘。聞佛說偈。深入無生法忍。是為法供養益(出覺禪師記)。
上來已依西域傳記。此土賢聖見聞撰集。梗概而記。其中或有相傳無文。或見親聞自新錄之。雖恐本記虛實。意在勸后信矣。
已依舊記及口傳 現見親聞略撰集 粗言細語歸中道 見聞俱證無生忍
法華經傳記卷
【現代漢語翻譯】 現代漢語譯本： 須知，一切供養中，沒有比得上法供養的。過去、現在、未來的諸佛，都是由此而出。想要供養十方諸佛，就應當接受《正法華經》，受持、諷誦、讀誦，向一切眾生宣示，分別解說一乘之法，沒有三乘之道的存在。頌曰：假使有人想要供養諸佛，就應當受持這部《正法華經》。(出自《正法華經》) 又如華手菩薩的偈頌所說：如果用鮮花、涂香、衣服以及湯藥，用這些來供養佛，不能稱為真正的供養。如來在菩提道場證悟的微妙之法，如果能夠修行，這才是真正的供養。應當知道，供養《法華經》，才是最殊勝的供養。
無行比丘十七
過去外國有一位比丘，名叫無行（name of a monk），他經常修習法供養。也就是佛所說的《薩達磨芬陀利迦修多羅》（Saddharma Puṇḍarīka Sūtra，即《妙法蓮華經》）等經典，這些經典在一切世間，難以置信、難以理解、難以接受、難以見到。能夠相信、能夠理解、受持讀誦，以方便之力，為眾生分別解說，顯示明白，守護法藏，這就是所謂的法供養。能夠修習這種供養，那時十方諸佛就像星星一樣顯現，異口同聲地說偈頌：
用充滿三千大千世界的珍寶，供養十方諸如來，也不如受持讀誦《法華經》中的一句偈頌，能夠因此成就佛果。 假使遍滿大千世界，斷絕一切善的生起之道，如果聽聞《法華經》中的一句偈頌，功德薰染內心，迅速成就佛果。
無行比丘，聽聞諸佛所說偈頌，深入無生法忍（understanding of the non-arising of phenomena）。這就是法供養的利益。(出自覺禪師的記錄)
以上是依據西域的傳記，以及此土賢聖的見聞撰集而成，只是一個大概的記錄。其中或許有些是相傳而沒有文字記載的，有些是親眼所見、親耳所聞而新近記錄下來的。雖然恐怕原本的記錄有虛實之處，但意在勸勉後人相信。
依據舊的記錄以及口頭相傳，加上現在親眼所見、親耳所聞，略作撰集。 粗淺的言語和精細的言語都歸於中道，見聞都能夠證明無生法忍。
《法華經傳記》卷
【English Translation】 English version: It should be known that of all offerings, none surpasses the offering of the Dharma. The Buddhas of the past, present, and future all emerge from this. If you wish to make offerings to the Buddhas of the ten directions, you should accept the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), uphold, recite, and read it, proclaim it to all beings, and explain the One Vehicle, for there is no existence of the Three Vehicles. A verse says: If there is someone who wishes to make offerings, they should uphold this Saddharma Puṇḍarīka Sūtra. (From the Saddharma Puṇḍarīka Sūtra) Furthermore, as the verse of Bodhisattva Flower Hand says: 'If one uses flowers, incense, perfumed oil, clothing, and medicine to make offerings to the Buddha, this is not called a true offering. The subtle Dharma that the Tathagata (name of the Buddha) attained at the Bodhi-mandala (place of enlightenment), if one can practice it, this is a true offering.' It should be known that offering to the Saddharma Puṇḍarīka Sūtra is the most supreme offering.
Bhikkhu (Buddhist monk) Wu Xing (name of a monk) Seventeen
In the past, in a foreign country, there was a Bhikkhu named Wu Xing. He constantly practiced Dharma offerings. That is, the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) spoken by the Buddha, and other scriptures, which are difficult to believe, difficult to understand, difficult to accept, and difficult to see in all the world. To be able to believe, to be able to understand, to uphold, recite, and read them, and with the power of skillful means, to explain them separately for all beings, to reveal them clearly, and to protect the Dharma treasury, this is called the offering of the Dharma. If one can cultivate this offering, then the Buddhas of the ten directions will appear like stars, and they will speak in unison in verse:
Filling the three thousand great thousand worlds with treasures to offer to the Tathagatas of the ten directions is not as good as upholding and reciting a single verse from the Saddharma Puṇḍarīka Sūtra, which enables one to attain Buddhahood. Even if one fills the great thousand world, cutting off all paths of the arising of goodness, if one hears a single verse from the Saddharma Puṇḍarīka Sūtra, the merit will permeate the heart and one will quickly attain Buddhahood.
Bhikkhu Wu Xing, upon hearing the verses spoken by the Buddhas, deeply entered the anutpattika-dharma-kṣānti (understanding of the non-arising of phenomena). This is the benefit of Dharma offering. (From the record of Zen Master Jue)
The above is based on the records from the Western Regions, and the collected accounts of what the virtuous and sages of this land have seen and heard, and is only a rough record. Among them, there may be some that have been passed down orally without written records, and some that have been newly recorded from what has been personally seen and heard. Although there is concern that the original records may contain inaccuracies, the intention is to encourage later generations to have faith.
Based on old records and oral transmissions, along with what is now personally seen and heard, a brief compilation has been made. Crude words and refined words all return to the Middle Way, and both seeing and hearing can attest to the anutpattika-dharma-kṣānti (understanding of the non-arising of phenomena).
Records of the Saddharma Puṇḍarīka Sūtra, Volume
第十
唐僧祥公。不知其氏族。博聞達識之人。而記法華之應驗。誘愚昧之徒。殊載出傳譯等之科目。該括一化之始終。實維甚奇甚妙也。故盛行於世。為談者之資矣。然轉寫誤于豕亥𠝶有差脫。不可稱計。予嘗披僧史傳並眾經錄等。忽覺此記傳之有本據。愈考愈質。輒命工鏤梓。學者幸勿疑惑焉。時
慶長庚子載季春望日 洛陽 釋圓智志
【現代漢語翻譯】 現代漢語譯本： 第十
唐僧祥公（Tang Seng Xiang Gong），不知他的氏族。他是一位博聞強識的人，記錄了《法華經》（Lotus Sutra）的應驗事蹟，引導愚昧之人。書中特別記載了翻譯等科目，概括了佛教一化的始終，實在是非常奇妙。因此在世間盛行，成為談論者的資料。然而，在傳抄過程中，錯誤之處難以計數。我曾經翻閱僧史傳記以及各種經錄等，忽然覺得這部記傳是有根據的。越是考證越覺得真實，於是命令工匠雕刻印製。希望學者們不要疑惑。時
慶長庚子年季春望日，洛陽釋圓智立志。 現代漢語譯本： 第十
唐僧祥公（Tang Seng Xiang Gong），不知其氏族。他是一位博聞達識之人，記錄了《法華經》（Lotus Sutra）的應驗事蹟，引導愚昧之徒。書中特別記載了翻譯等科目，概括了佛教一化的始終，實在是非常奇妙。因此在世間盛行，成為談論者的資料。然而，在傳抄過程中，錯誤之處難以計數。我曾經翻閱僧史傳記以及各種經錄等，忽然覺得這部記傳是有根據的。越是考證越覺得真實，於是命令工匠雕刻印製。希望學者們不要疑惑。時
慶長庚子年季春望日，洛陽釋圓智立志。
【English Translation】 English version: Tenth
Tang Seng Xiang Gong, his clan is unknown. He was a person of extensive knowledge and understanding, and he recorded the verifications of the Lotus Sutra, guiding ignorant people. The book specifically records subjects such as translation, encompassing the beginning and end of a single Buddhist transformation, which is truly very wonderful. Therefore, it is prevalent in the world and serves as material for speakers. However, in the process of transcription, errors are countless. I once perused monastic historical biographies and various sutra records, and suddenly felt that this record had a basis. The more I examined it, the more real it seemed, so I ordered craftsmen to carve and print it. I hope scholars will not be doubtful. At the time,
On the full moon day of the late spring of the Gengzi year of Keicho, Zhiyuan of Luoyang made this record.