T51n2084_三寶感應要略錄
大正藏第 51 冊 No. 2084 三寶感應要略錄
No. 2084
三寶感應要略錄
蓋三寶感應要略錄者。靈像感應以為佛寶。尊經感應以為法寶。菩薩感應以為僧寶。良是濁世末代目足。斷惡修善規模也。夫信為道源功德之聚。行為要路解脫之基。道達三千勸勵后信。教被百億開示像跡。今略表其肝要。粗敘奇瑞。此緣若墮將來無據。蕳以三聚分為三卷。令其易見矣。佛寶聚上。
三寶感應要略錄捲上目錄第一優填王波斯匿王釋迦金木像感應第二影勝大王釋迦畫像感應第三漢土最初釋迦靈像感應第四梁祖武帝請釋迦瑞像感應第五凝觀寺僧法慶未畢釋迦像感應第六唐隴西李太安妻為安造釋迦像救死感應第七悟真寺釋惠鏡造釋迦彌陀像見凈土相感應第八健陀羅國二貧人各一金錢共畫一像感應第九唐虞安良助造釋迦像免苦感應第十北印度國沙門達磨流支感釋迦感應第十一雞頭摩寺五通菩薩請阿彌陀佛圖寫感應第十二隋安樂寺釋惠海圖寫無量壽像感應第十三隋朝僧道喻三寸阿彌陀像感應第十四并州張元壽為亡親造阿彌陀像感應第十五釋道如為救三途眾生造阿彌陀像感應第十六宋沙門釋僧高造丈六無量壽像感應第十七阿彌陀佛化作鸚鵡引接安息國感應第十八阿彌陀佛作大魚身引接
【現代漢語翻譯】 現代漢語譯本
大正藏第 51 冊 No. 2084 三寶感應要略錄
No. 2084
三寶感應要略錄
《三寶感應要略錄》一書，記載了靈像的感應，作為佛寶的證明；尊經的感應，作為法寶的證明；菩薩的感應，作為僧寶的證明。這實在是濁世末法時代，斷惡修善的規範。信仰是道的源泉，功德的聚集；行為是通往解脫的重要途徑和基礎。書中闡述了三千世界的道理，勸勉後來的信徒；教義傳播到百億國土，開示佛像的靈蹟。現在簡要地表達其中的精要，粗略地敘述奇異的祥瑞。如果這些因緣在將來失傳，就無從依據了。因此將內容分為佛寶、法寶、僧寶三聚，分為三卷，使之容易閱讀。這裡是佛寶聚的上卷。
三寶感應要略錄捲上目錄： 第一，優填王（Udayana，古印度國王）和波斯匿王（Prasenajit，古印度拘薩羅國國王）因釋迦牟尼佛金像和木像而產生的感應。 第二，影勝大王因釋迦牟尼佛畫像而產生的感應。 第三，漢地最初的釋迦牟尼佛靈像的感應。 第四，梁朝的梁武帝迎請釋迦牟尼佛瑞像的感應。 第五，凝觀寺的僧人法慶未完成的釋迦牟尼佛像的感應。 第六，唐朝隴西的李太安的妻子為祈求平安而造釋迦牟尼佛像，從而救回死者的感應。 第七，悟真寺的釋惠鏡塑造釋迦牟尼佛和阿彌陀佛像，見到凈土景象的感應。 第八，健陀羅國（Gandhara，古代印度地區）的兩個窮人各自拿出一個金錢，共同畫一幅佛像的感應。 第九，唐朝的虞安良幫助塑造釋迦牟尼佛像，從而免除苦難的感應。 第十，北印度國的沙門達磨流支（Dharmaruci）感應到釋迦牟尼佛的感應。 第十一，雞頭摩寺的五通菩薩請求繪製阿彌陀佛畫像的感應。 第十二，隋朝安樂寺的釋惠海繪製無量壽佛像的感應。 第十三，隋朝僧人道喻的三寸阿彌陀佛像的感應。 第十四，并州的張元壽為已故親人塑造阿彌陀佛像的感應。 第十五，釋道如為救度三途眾生而塑造阿彌陀佛像的感應。 第十六，宋朝沙門釋僧高塑造丈六高的無量壽佛像的感應。 第十七，阿彌陀佛化作鸚鵡，引導安息國（Parthia，古代中亞地區）眾生的感應。 第十八，阿彌陀佛化作大魚之身，引導眾生的感應。
【English Translation】 English version
Tripitaka Volume 51 No. 2084 Abridged Records of Responses from the Three Jewels
No. 2084
Abridged Records of Responses from the Three Jewels
The 'Abridged Records of Responses from the Three Jewels' documents the responses from sacred images, serving as proof of the Buddha Jewel; the responses from revered scriptures, serving as proof of the Dharma Jewel; and the responses from Bodhisattvas, serving as proof of the Sangha Jewel. It truly serves as a model for ceasing evil and cultivating goodness in this degenerate age. Faith is the source of the Path and the accumulation of merit; conduct is the essential path and foundation for liberation. The book elucidates the principles of the three thousand worlds, encouraging later believers; the teachings spread to hundreds of millions of lands, revealing the miraculous traces of the Buddha images. Now, it briefly expresses the essentials and roughly narrates the extraordinary auspicious signs. If these causes and conditions are lost in the future, there will be no basis for reference. Therefore, the content is divided into three sections—Buddha Jewel, Dharma Jewel, and Sangha Jewel—separated into three volumes for easy reading. Here is the upper volume of the Buddha Jewel section.
Table of Contents for the Upper Volume of 'Abridged Records of Responses from the Three Jewels': First, the responses of King Udayana and King Prasenajit due to the golden and wooden images of Shakyamuni Buddha. Second, the response of King Yingsheng due to the painted image of Shakyamuni Buddha. Third, the response of the earliest sacred image of Shakyamuni Buddha in the Han lands. Fourth, the response of Emperor Wu of the Liang Dynasty welcoming the auspicious image of Shakyamuni Buddha. Fifth, the response of the unfinished image of Shakyamuni Buddha by the monk Faqing of Ningguan Temple. Sixth, the response of Li Taian's wife of Longxi in the Tang Dynasty, who made an image of Shakyamuni Buddha for peace and rescued the dead. Seventh, the response of Shi Huijing of Wuzhen Temple, who sculpted images of Shakyamuni Buddha and Amitabha Buddha and saw the Pure Land. Eighth, the response of two poor people in the country of Gandhara, each contributing a gold coin to jointly paint a Buddha image. Ninth, the response of Yu Anliang of the Tang Dynasty, who helped sculpt an image of Shakyamuni Buddha and thus avoided suffering. Tenth, the response of the Shramana Dharmaruci of North India, who sensed the response of Shakyamuni Buddha. Eleventh, the response of the Five-神通 Bodhisattva of Jitouma Temple requesting the drawing of an image of Amitabha Buddha. Twelfth, the response of Shi Huihai of Anle Temple in the Sui Dynasty, who painted an image of Amitayus Buddha. Thirteenth, the response of the three-inch Amitabha Buddha image of the monk Daoyu in the Sui Dynasty. Fourteenth, the response of Zhang Yuanshou of Bingzhou, who sculpted an image of Amitabha Buddha for deceased relatives. Fifteenth, the response of Shi Daoru, who sculpted an image of Amitabha Buddha to save beings in the three evil paths. Sixteenth, the response of the Shramana Shi Senggao of the Song Dynasty, who sculpted a sixteen-foot-tall image of Amitayus Buddha. Seventeenth, the response of Amitabha Buddha transforming into a parrot to guide beings from Parthia. Eighteenth, the response of Amitabha Buddha transforming into a large fish to guide beings.
捕漁人感應第十九信婦言稱阿彌陀佛名感應第二十十念往生感應第二十一釋俊惠圖造阿閦佛像感應第二十二天竺波羅門造藥師形像得子五十年壽感應第二十三昔一貴姓祈請藥師靈像得富貴感應第二十四貧人以一文銅錢供藥師像得富貴感應第二十五破戒者稱藥師名戒還得凈感應第二十六夏侯均造藥師形像免罪感應第二十七藥師如來救難產苦感應第二十八溫州司馬家室親屬一日之中造像藥師七軀感應第二十九造毗盧舍那佛像拂障難感應第三十聖無動尊自稱無價馱婆感應第三十一釋含照圖寫千佛像感應第三十二胎藏曼荼羅相感測應第三十三金剛界曼陀羅傳弘感應第三十四建金剛界灌頂道場祈雨而得感應第三十五禮拜金剛界大曼陀羅圖感應第三十六念胎藏大曼陀羅諸尊像感應第三十七漢明帝時佛舍利感應第三十八吳王圍寺執僧舍利浮光于缽上感應第三十九唐阿得造塔放還感應第四十五級未就臨刑刃斷感應第四十一廟神奉絹世高起塔離蟒身感應第四十二昔須達長者圖度精舍地感應第四十三滅后建立精舍地感應第四十四沙彌以杖加精舍為壁木延壽感應第四十五拂精舍庭生天感應第四十六昔于父母故宅地造精舍感應第四十七室羅伐悉底國寺蔽大祠感應第四十八昔貧兒以木葉戲作寺延壽感應第四十九比丘補寺壁孔延壽感應第五十昔金地
國王治古寺延壽感應
三寶感應要略錄卷之上
釋子非濁集
第一優填王波斯匿王釋迦金木像感應(出阿含觀佛造像遊歷記律。及西國傳志誥等)
釋迦牟尼如來成道八年。思報母摩耶恩。從祇洹寺起。往忉利天。于善法堂中金石之上。結跏趺坐。爾時摩耶。出兩道乳。潤世尊唇。示親子緣。佛為說法。是時人間四眾。不見如來。渴仰憂愁。如喪父母。如箭入心。共往世尊所住處。園林庭宇。悉空無佛。倍加悲戀。不能自止。問阿難言。如來今日竟為所在。阿難報曰。我亦不知。二王思都如來。遂得苦患。爾時優填王。敕國界內諸奇巧師匠。而告之曰。我今欲作佛像。巧匠白王言。我等不能作佛妙相。假使毗首羯摩天。而有所作。亦不能得似於如來。我若受命者。但可摸擬螺髻玉毫少分之相。諸餘相好光明威德難及。誰能作耶。世尊來會之時所造形像。若有戲誤。我等名稱普並皆退失。竊共籌量。無能敢作。復白王言。今造像應用純紫栴檀之木。文理體質堅密之者。但其形相。為座為立。高下若何。王以此語問臣。智臣白王言。當作坐像。一切諸佛。得大菩提。轉正法輪。現大神變。作大佛事。皆悉坐故。應作坐師子座結跏趺坐之像。時毗首羯摩。變身為匠。持諸刻器。到于城門白言。我今
【現代漢語翻譯】 現代漢語譯本
國王治古寺延壽感應
《三寶感應要略錄》卷之上
釋子非濁集
第一 優填王、波斯匿王釋迦金木像感應（出自《阿含經》、《觀佛造像遊歷記》、《律藏》以及西國傳記、志誥等）
釋迦牟尼如來成道八年，思念報答母親摩耶夫人（釋迦牟尼佛的生母）的恩情，從祇洹寺（佛教寺院）出發，前往忉利天（佛教中的天界）。在善法堂中的金石之上，結跏趺坐（佛教修行姿勢）。當時，摩耶夫人從雙乳流出兩道乳汁，滋潤世尊的嘴唇，以此示現親子之緣。佛陀為摩耶夫人說法。這時，人間四眾弟子（比丘、比丘尼、優婆塞、優婆夷）看不見如來，渴求仰慕，憂愁悲傷，如同失去了父母，如同箭射入心。他們一同前往世尊所居住的地方，園林庭院，空無佛陀的身影，更加悲傷思念，不能自已。於是問阿難（釋迦牟尼佛的十大弟子之一）說：『如來今日究竟在哪裡？』阿難回答說：『我也不知道。』兩位國王（優填王和波斯匿王）思念如來，因此得了重病。當時，優填王（古印度國王）敕令國內所有技藝精巧的工匠，告訴他們說：『我現在想要製作佛像。』工匠稟告國王說：『我們不能製作佛的妙相。即使是毗首羯摩天（印度教的工匠神）來製作，也不能做得像如來。我們如果接受命令，只能模仿螺髻（佛發）和玉毫（佛眉間白毫）少部分相貌。其餘的相好光明和威德難以企及，誰能製作呢？世尊來臨之時所造的形像，如果稍有戲弄錯誤，我們的名聲都會全部喪失。』大家共同商量，沒有誰敢製作。又稟告國王說：『現在製造佛像應該用純紫栴檀（珍貴木材）的木材，紋理質地堅密的那種。但是佛像的形相，是坐是立，高矮如何？』國王把這些話問大臣。智臣稟告國王說：『應當製作坐像。一切諸佛，得到大菩提（覺悟），轉正法輪（宣講佛法），顯現大神變（神通變化），做大佛事，都是坐著的緣故。應該製作坐師子座（獅子寶座）結跏趺坐的佛像。』這時，毗首羯摩天（印度教的工匠神）變化成工匠，拿著各種雕刻工具，來到城門稟告說：『我現在
【English Translation】 English version
The King's Governance of Ancient Temples Extends Life and Evokes Miraculous Responses
Abridged Record of Miraculous Responses of the Three Jewels, Volume 1
Collected by Disciple Feizhuo
First: Miraculous Responses of the Golden and Wooden Images of Shakyamuni for King Udayana and King Prasenajit (From the Agamas, Records of Touring and Making Buddha Images, Vinaya, and Western Region Biographies, Records, and Edicts)
Eight years after Shakyamuni Tathagata attained enlightenment, he thought of repaying the kindness of his mother, Maya (the mother of Shakyamuni Buddha). He departed from Jetavana Monastery (a Buddhist monastery) and went to Trayastrimsa Heaven (a heaven in Buddhism). In the Hall of Good Dharma, upon a golden stone, he sat in the lotus position (a meditative posture). At that time, Maya emitted two streams of milk from her breasts, moistening the World-Honored One's lips, demonstrating the bond between mother and child. The Buddha preached the Dharma for Maya. At this time, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) in the human realm could not see the Tathagata, and they were thirsty with longing, sorrowful and distressed, as if they had lost their parents, like arrows piercing their hearts. Together they went to the place where the World-Honored One resided, the gardens and courtyards, all empty of the Buddha's presence, and they were even more saddened and missed him, unable to stop themselves. They asked Ananda (one of the ten great disciples of Shakyamuni Buddha), 'Where is the Tathagata today?' Ananda replied, 'I also do not know.' The two kings (King Udayana and King Prasenajit) missed the Tathagata and thus became seriously ill. At that time, King Udayana (an ancient Indian king) ordered all the skilled artisans within his kingdom, telling them, 'I now wish to make an image of the Buddha.' The artisans reported to the king, 'We cannot make the Buddha's wondrous form. Even if Vishvakarman (the Hindu god of craftsmanship) were to make it, he could not make it resemble the Tathagata. If we accept the command, we can only imitate a small portion of the ushnisha (the protuberance on the Buddha's head) and the urna (the white curl of hair between the Buddha's eyebrows). The remaining auspicious marks, radiance, and majestic virtue are difficult to attain; who can make them? If there is any playful error in the images made when the World-Honored One comes, our names will all be lost.' They discussed together, and no one dared to make it. They further reported to the king, 'Now, to make the image, we should use pure purple sandalwood (precious wood), the kind with dense grain and texture. But what should be the form of the image, sitting or standing, and how tall?' The king asked his ministers about these words. The wise minister reported to the king, 'We should make a sitting image. All Buddhas, attaining great Bodhi (enlightenment), turning the Dharma wheel (preaching the Dharma), manifesting great miraculous transformations (supernatural powers), and doing great Buddha deeds, all do so while sitting. We should make an image sitting on a lion throne (a throne adorned with lions) in the lotus position.' At this time, Vishvakarman (the Hindu god of craftsmanship) transformed into an artisan, holding various carving tools, and came to the city gate, reporting, 'I am now'
欲為大王造像。王心大喜。與主藏臣。于內藏中。選擇香木。肩荷負持。與天匠而謂之言。仁為造像。令與如來形相似。時大目連。請佛神力。往令圖相。還返操斧破木。其聲上徹忉利天。至佛會所。以佛力聲所及處。眾生聞者。罪垢皆得消除。盲者得眼。聾者能聞。啞者能言。丑者端正。貧者得福。乃至三途離苦得樂。一切未曾有益。皆悉現起。是時天匠。不日而成。高七尺。或云五尺。機見不同。面及手足。皆紫金色。王見相好。心生凈信。得柔順忍。業障煩惱並消除。唯除曾於聖人起惡語業。是時波斯匿王。復召國中巧匠。欲造佛像。而生此念。如來形體。莫如真金。即純以紫摩金。而作高五尺。爾時閻浮之內。始此二如來像。爾時如來。過夏經九十日已。告四眾言。卻後七日。當下至閻浮提僧伽尸國大池水測。時天帝告自在天。從須彌頂至池水。作三徑路。金銀水精。或時地作。或凈居天作也。是時如來踏金道。時五王往詣佛所。迦尸國波斯匿王。拔嗟國優填王。五都人民之主惡生王。南海主優陀延王。摩訶陀國瓶沙王。頭面禮足。爾時優填王。頂戴佛像。並諸上供珍異之至佛所。而一奉獻佛。時木像從座而起。如生佛足步虛空。足下雨華。放光明來迎世尊。合掌叉手。為佛作禮少似於佛。而說偈言。佛在忉
【現代漢語翻譯】 現代漢語譯本：有人想為國王（指波斯匿王，Prasenajit）造佛像。國王心裡非常高興，就和掌管內庫的官員，在內庫中挑選香木，用肩膀扛著，交給工匠並對他們說：『請你們為我造像，要讓佛像和如來的形象相似。』當時，大目犍連（Mahāmaudgalyāyana）請佛陀施展神力，前去描繪佛的相貌。工匠回來后拿起斧頭劈木頭，聲音響徹忉利天（Trāyastriṃśa），傳到佛陀集會的地方。憑藉佛陀的神力，聲音所及之處，眾生聽到的人，罪業和污垢都得以消除，瞎子能看見，聾子能聽見，啞巴能說話，醜陋的人變得端正，貧窮的人得到福報，乃至三惡道（三途）的眾生都能離苦得樂，一切前所未有的利益，都顯現出來。這時，工匠沒用多少天就完成了佛像，高七尺，也有人說是五尺，見解不同。佛像的面容和手足，都是紫金色。國王看到佛像的相好莊嚴，心中生起清凈的信心，得到柔順忍（一種菩薩的境界），業障和煩惱都消除了，唯獨曾經對聖人惡語相向的罪業除外。當時，波斯匿王又召集國內的巧匠，想要建造佛像，心裡想著：『如來的形體，沒有比真金更好的了。』就用純紫磨金，造了一尊高五尺的佛像。那時，在閻浮提（Jambudvīpa，指我們所居住的這個世界）之內，才開始有了這兩尊如來像。當時，如來度過夏安居九十天後，告訴四眾弟子說：『七天之後，我將下到閻浮提的僧伽尸國（Saṃkāśya）大池水邊。』這時，天帝（帝釋天，Śakra）告訴自在天（Maheśvara）：『從須彌山頂（Mount Sumeru）到池水邊，建造三條道路，用金、銀、水晶建造，有時是地神建造，有時是凈居天（Śuddhāvāsa）建造。』當時，如來行走在金道上，當時五位國王前往佛陀所在之處，分別是迦尸國（Kāśi）的波斯匿王，拔嗟國（Vatsa）的優填王（Udayana），五都人民之主惡生王，南海之主優陀延王，摩訶陀國（Magadha）的瓶沙王（Bimbisāra），他們都以頭面禮拜佛足。當時，優填王頭戴佛像，並帶著各種上等的供品和珍奇之物來到佛陀所在之處，並一一奉獻給佛陀。這時，木像從座位上站起來，像活著的佛陀一樣行走在虛空中，腳下雨落鮮花，放出光明來迎接世尊，合掌叉手，為佛陀作禮，稍微像佛陀一樣，並說偈語：『佛在忉利天……』
【English Translation】 English version: Someone desired to create an image for the King (referring to King Prasenajit). The King was overjoyed and, together with the minister in charge of the treasury, selected fragrant wood from the inner treasury. They carried it on their shoulders and entrusted it to the artisans, saying, 'Please create an image for me, making it resemble the form of the Tathāgata (如來，Tathāgata).' At that time, Mahāmaudgalyāyana (大目犍連，Mahāmaudgalyāyana) requested the Buddha to manifest his divine power and go to depict the Buddha's appearance. Upon returning, the artisans took up axes and split the wood, the sound resonating up to the Trāyastriṃśa Heaven (忉利天，Trāyastriṃśa), reaching the place where the Buddha was assembled. Through the Buddha's divine power, wherever the sound reached, beings who heard it had their sins and defilements eliminated. The blind gained sight, the deaf could hear, the mute could speak, the ugly became beautiful, the poor gained blessings, and even beings in the three evil realms (三途) were liberated from suffering and attained happiness. All unprecedented benefits manifested. At that time, the artisans completed the image in a few days, measuring seven feet tall, though some say five feet, due to differing perspectives. The face and limbs of the image were all purple-gold in color. Upon seeing the auspicious marks and qualities of the image, the King's heart generated pure faith, and he attained the Patience of Gentleness (柔順忍, a Bodhisattva's state), with karmic obstacles and afflictions eliminated, except for the karmic consequence of having spoken ill of a sage in the past. At that time, King Prasenajit again summoned skilled artisans from the kingdom, desiring to create a Buddha image, thinking, 'There is nothing better than pure gold for the form of the Tathāgata.' So, he fashioned an image five feet tall purely from Jāmbūnada gold (紫磨金). At that time, within Jambudvīpa (閻浮提, Jambudvīpa, referring to the world we inhabit), these two Tathāgata images were created for the first time. At that time, after the Tathāgata had spent ninety days in the summer retreat, he told the fourfold assembly, 'In seven days, I will descend to the great pool of water in the Saṃkāśya Kingdom (僧伽尸國, Saṃkāśya) of Jambudvīpa.' At that time, the Deva King (帝釋天, Śakra) told Maheśvara (自在天, Maheśvara), 'Construct three paths from the summit of Mount Sumeru (須彌山頂, Mount Sumeru) to the pool of water, using gold, silver, and crystal. Sometimes the earth deities construct them, and sometimes the Pure Abode Heavens (凈居天, Śuddhāvāsa) construct them.' At that time, the Tathāgata walked on the golden path. At that time, five kings went to the place where the Buddha was, namely King Prasenajit of Kāśi (迦尸國, Kāśi), King Udayana (優填王, Udayana) of Vatsa (拔嗟國, Vatsa), the Lord of the Five Cities, King Evil-Born, King Udayana, Lord of the Southern Sea, and King Bimbisāra (瓶沙王, Bimbisāra) of Magadha (摩訶陀國, Magadha). They all bowed their heads and paid homage at the Buddha's feet. At that time, King Udayana wore the Buddha image on his head and brought various superior offerings and precious objects to the place where the Buddha was, offering them one by one to the Buddha. At that time, the wooden image rose from its seat, walking in the empty sky like a living Buddha, with flowers raining down beneath its feet, emitting light to greet the World-Honored One, joining its palms and bowing to the Buddha, slightly resembling the Buddha, and spoke a verse: 'The Buddha is in the Trāyastriṃśa Heaven...'
利天。為母說法時。大工造像聲。遠聞善法堂。三十三天眾。同音皆隨喜。未來世造像。獲無量勝福。爾時世尊。亦復長跪合掌向像。于虛空中。百千化佛。亦皆合掌。其像躬低頭。世尊親為摩頂授記曰。吾滅后一千年外。當於此土為人天作大饒益。我諸弟子。以付屬汝。若有眾生。于佛滅后造像。幡華眾香持用供養。是人來世。必得見佛。出生死苦。爾時優填王。白世尊言。前佛滅度造像者。猶在世不。佛言。我以佛眼普見十方。前佛滅度后造像者。皆生十方佛前。無有一人猶在生死。但造菩薩像者。故留在世。瓶沙王是也。爾時木像。白生佛言。世尊前進。可入精舍。世尊亦語像言。止止不須說。我緣將盡。入滅不久。汝在世間。久利眾生。在前而入滅。若在後者。人生輕慢。再三往復。其像進卻還本位。於是世尊自移于寺邊小精舍之內。與像異處。相去二十步。優填王。歡喜不能自勝。於時五王白世尊曰。當云何造立神寺。爾時世尊申右手。從地中出迦葉佛寺。以此為法。時五王即于彼處。起大神寺。安置其像而去云云。
第二影勝大王畫釋迦像感應(出毗奈耶律文)
佛在竹林園。時贍部州內有二大城。一名花子。二名勝音。此之二城。互有衰盛。時勝音城人民富盛。王名仙道。正法治國。無怨
【現代漢語翻譯】 利天（Trayastrimsa，三十三天）為母親說法的時候，大工匠造像的聲音遠遠傳到善法堂。三十三天的大眾，都同聲隨喜。未來世造像，能獲得無量的殊勝福報。當時世尊，也長跪合掌向佛像。在虛空中，百千化佛，也都合掌。那佛像躬身低頭。世尊親自為佛像摩頂授記說：『我滅度后一千年外，你應當在這個世間為人天作廣大的饒益。我的弟子們，都囑託給你。如果有人，在我佛滅度后造佛像，用幡、花、眾香來供養，這個人來世，必定得見佛，脫離生死苦。』當時優填王（Udayana）問世尊說：『以前佛滅度后造像的人，還在世嗎？』佛說：『我用佛眼普遍觀察十方，以前佛滅度后造像的人，都已往生到十方佛前，沒有一個人還留在生死輪迴中。但是造菩薩像的人，還留在世間，瓶沙王（Bimbisara）就是。』當時木像對活著的佛說：『世尊請前進，可以進入精舍。』世尊也對佛像說：『停止，停止，不必說了。我的因緣將盡，入滅不久。你留在世間，長久利益眾生。』（佛像）在前（入滅），如果（佛像）在後（入滅），人們會輕視怠慢。（佛與佛像）再三往復，那佛像前進又退回原來的位置。於是世尊自己移動到寺邊的小精舍內，與佛像分開，相距二十步。優填王，歡喜得不能自勝。當時五王稟告世尊說：『應當如何建造寺廟？』當時世尊伸出右手，從地中出現迦葉佛（Kasyapa Buddha）的寺廟，以此為法則。當時五王就在那個地方，建造大神寺，安置佛像后離去，等等。
第二，影勝大王畫釋迦像的感應（出自《毗奈耶律文》）
佛在竹林園（Veluvana）。當時贍部洲（Jambudvipa）內有兩個大城，一個名叫花子，一個名叫勝音。這兩個城，互相有衰盛。當時勝音城人民富足興盛，國王名叫仙道，用正法治理國家，沒有怨恨。
【English Translation】 When the Lord of the Trayastrimsa Heaven (Trayastrimsa, Heaven of Thirty-Three) was preaching the Dharma to his mother, the sound of the great artisan creating the image was heard far away in the Sudharma Hall. The assembly of the Trayastrimsa Heaven all rejoiced in unison. Creating images in the future will bring immeasurable and supreme blessings. At that time, the World-Honored One also knelt and joined his palms towards the image. In the empty sky, hundreds of thousands of manifested Buddhas also joined their palms. The image bowed its head. The World-Honored One personally rubbed the crown of the image's head and prophesied, saying: 'One thousand years after my Parinirvana, you shall greatly benefit humans and devas in this land. I entrust my disciples to you. If there are beings who create images after the Buddha's Parinirvana, and use banners, flowers, and incense to make offerings, these people will surely see the Buddha in their future lives and escape the suffering of birth and death.' At that time, King Udayana asked the World-Honored One, 'Are those who created images after the previous Buddhas' Parinirvana still alive?' The Buddha said, 'With my Buddha-eye, I universally see the ten directions. Those who created images after the previous Buddhas' Parinirvana have all been reborn in the presence of the Buddhas in the ten directions. Not a single one remains in Samsara. However, those who created images of Bodhisattvas remain in the world. King Bimbisara is one of them.' At that time, the wooden image said to the living Buddha, 'World-Honored One, please proceed and enter the Vihara.' The World-Honored One also said to the image, 'Stop, stop, no need to speak. My karmic connections are coming to an end, and I will soon enter Parinirvana. You remain in the world and benefit sentient beings for a long time.' (The image) entering Parinirvana first, if (the image) enters Parinirvana later, people will be disrespectful and negligent. After repeated back and forth, the image advanced and retreated to its original position. Thereupon, the World-Honored One moved himself to a small Vihara next to the temple, separated from the image by twenty paces. King Udayana was overjoyed beyond measure. At that time, the five kings reported to the World-Honored One, 'How should we build temples?' At that time, the World-Honored One extended his right hand, and the temple of Kasyapa Buddha emerged from the ground. Take this as the standard. At that time, the five kings built a great temple in that place, placed the image, and departed, and so on.
Second, the response of King Ruci painting an image of Sakyamuni (from the Vinaya Pitaka)
The Buddha was in the Bamboo Grove (Veluvana). At that time, within Jambudvipa, there were two large cities, one named Flower Child and the other named Excellent Sound. These two cities had periods of prosperity and decline. At that time, the people of Excellent Sound City were wealthy and prosperous, and the king was named Immortal Path, who ruled the country with the righteous Dharma, without resentment.
病苦。五穀成就。夫人名頂髻。有二大臣。一名利益。二名除患。時王舍城王名影勝。夫人名勝身。太子名未生怨。大臣名行雨。爾時仙道大王。朝集大會。告眾人曰。頗有餘國豐樂與我國相似不。時有摩揭陀國興易之人白王。于東方有王舍城。其國與王國相似。仙道聞之。于影勝生愛念心。問大臣曰。彼國何所乏。答謂。彼處無寶。王以妙寶盛滿金篋。並以敕書遣使。送與影勝王。王覽書並聞國信。大歡喜曰。彼國何乏少。諸人答。彼無好疊。時王即以國所出大疊盛箱篋。準知上事報仙道王。並致書信。刻勝音城仙道王。見慶喜問使者曰。王之形狀如何。報曰。其形長大。一似大王。性行雄猛。躬為征戰。王即依量造五德上甲。令使送者。一盛熱之時著便涼冷。二刀斫不入。三箭射不穿。四避諸毒。五能發光明。王甲造畢裁敕書。送使者持去奉影勝。王覽書視甲。心生希有。商量準直金錢十億。使憂念。我國無此。如何酬耶。時行雨大臣。見王帶憂色問由。王具答。大臣曰。彼國王唯贈一領寶甲。王之國內有佛。之人中妙寶。十方無與等者。王曰。誠有此事。欲如之何。大臣曰。可於疊上畫世尊像。遣使馳送。王曰。若爾白佛。時王以事白佛。佛言。善哉妙意。可畫一鋪佛像送與彼王。其畫像法。先畫像已。于其像
下書三歸依。次書五學處。即五戒也。次書十二緣生流轉還滅。上邊書二頌。頌曰。
汝當求出離 于佛教勤精 能降生死中 如象推草舍 於此法律中 常修不放逸 能竭煩惱海 當盡苦邊際
書訖授使。應報洗曰。汝持畫像至本國時。可於廣之處懸繒幡蓋。香花布列盛設莊嚴。方開其像。若有問此是何物。答彼言。此是世尊形像。舍于王位成正覺。下字義次第可答之。時影勝王歡喜而去。具畫像書其事狀。收金銀函。作敕書報仙道王。仙已開讀忿怒。告大臣曰。未知彼國有何奇異勝妙信物。書云。可兩驛手平治道路。嚴飾城隍。花蓋幢幡集諸人眾。遣我自領四兵遠出迎攝。仙道看此形咒。意欲相輕。卿等宜應集四兵。我自親往。伐摩揭陀國。大臣奏曰。曾聞彼王大度量。不可輕大王。今可順其言。王如封書陳供。引至城邑。開畫像瞻仰而住。於時中國商人共來。異口同音。唱南謨佛陀等。王聞之遍體毛豎。次第問其義。商人具答。王誦其文還宮。依文思惟。至天明不起于座。得初果慶悅說偈曰。
敬禮大醫王 善療於心病 世尊雖在遠 能令惠眼明
即以書報影勝曰。我賴仁恩見真諦。欲見苾芻。令來至此。影勝讀書白佛。佛觀知迦多演那。于彼有緣。便命遣之受教。
【現代漢語翻譯】 現代漢語譯本 書寫三歸依（皈依佛、皈依法、皈依僧）。接著書寫五學處，也就是五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。然後書寫十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的流轉和還滅。在上方書寫兩首偈頌。偈頌說：
『你應當尋求出離，于佛教中勤奮精進，能降伏生死輪迴，如大象摧毀草屋。於此佛法之中，常常修習不放逸，能竭盡煩惱之海，當能窮盡痛苦的邊際。』
書寫完畢，交給使者。影勝王應該告知使者說：『你拿著畫像回到你的國家時，可以在寬廣的地方懸掛綢緞幡蓋，用香花布置陳列，盛大地裝飾莊嚴，然後打開畫像。如果有人問這是什麼，就回答他們說，這是世尊（Buddha）的形像，他捨棄王位成就正覺。』下面的文字意義可以依次回答。當時影勝王（King Udayana）歡喜地離去，詳細地將畫像和書信的事情經過，裝入金銀匣子，寫了敕書回覆仙道王（King Rudrayana）。仙道王打開閱讀後非常憤怒，告訴大臣說：『不知道那個國家有什麼奇異殊勝的信物，書信上說，要用兩驛的兵力平整道路，嚴加裝飾城池，用花蓋幢幡聚集眾人，要我親自率領四方軍隊遠出迎接。』仙道王看到這個形像和咒語，想要輕視對方。『你們應該集合四方軍隊，我親自前往，討伐摩揭陀國（Magadha）。』大臣進奏說：『曾經聽說那位國王非常大度，不可以輕視。大王現在可以順從他的話，像封好的書信一樣陳列供奉，引導到城邑，打開畫像瞻仰。』當時中國的商人一起到來，異口同聲地唱誦『南謨佛陀（Namo Buddha）』等。仙道王聽到后遍體汗毛豎立，依次詢問其中的意義，商人詳細地回答。仙道王誦讀那些文字后回到宮中，依照文字思惟，直到天亮都沒有離開座位，證得初果（Sotapanna），慶賀喜悅，說了偈頌：
『敬禮偉大的醫王，善於治療心靈的疾病，世尊雖然身在遠方，能使智慧之眼光明。』
隨即寫信回覆影勝王說：『我依賴您的恩德見到了真諦，想要見比丘（Bhikkhu），請讓他們來這裡。』影勝王讀了書信稟告佛陀（Buddha）。佛陀觀察知道迦多演那（Katyayana）與他們有緣，便命令他前往接受教化。
【English Translation】 English version Write down the Three Refuges ( শরণাগমন, taking refuge in the Buddha, the Dharma, and the Sangha). Next, write down the Five Precepts, which are the five moral disciplines (not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants). Then, write down the twelve links of dependent origination (দ্বাদশ নিদান, ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) in terms of their arising and cessation. Write two verses at the top. The verses say:
'You should seek liberation, diligently and vigorously in the Buddha's teachings, able to subdue the cycle of birth and death, like an elephant crushing a grass hut. In this Dharma, constantly cultivate non-negligence, able to exhaust the ocean of afflictions, you shall reach the end of suffering.'
After writing, give it to the messenger. King Udayana (影勝王) should tell the messenger: 'When you take the image back to your country, you can hang silk banners and canopies in a wide place, arrange fragrant flowers, and decorate it grandly. Then open the image. If someone asks what this is, answer them, 'This is the image of the World-Honored One (世尊), who renounced his throne and attained perfect enlightenment.' The meaning of the words below can be answered in order.' At that time, King Udayana (影勝王) happily departed, detailing the events of the image and letter, placing them in a gold and silver box, and writing an edict in reply to King Rudrayana (仙道王). King Rudrayana (仙道王) opened and read it, becoming very angry, and told his ministers: 'I don't know what strange and wonderful objects of faith that country has. The letter says to level the roads with the strength of two relay stations, strictly decorate the city, gather the people with flower canopies and banners, and have me personally lead the four armies to welcome them from afar.' King Rudrayana (仙道王), seeing this image and mantra, wanted to despise them. 'You should gather the four armies, and I will personally go to attack the kingdom of Magadha (摩揭陀國).' The minister reported: 'I have heard that that king is very magnanimous and should not be despised. Your Majesty can now follow his words, present offerings like a sealed letter, lead it to the city, and open the image to look up to it.' At that time, Chinese merchants came together and chanted 'Namo Buddha (南謨佛陀)' in unison. King Rudrayana (仙道王) felt his hair stand on end all over his body upon hearing this, and asked about the meaning in order. The merchants answered in detail. King Rudrayana (仙道王) recited those words and returned to the palace, contemplating according to the words, and did not rise from his seat until dawn, attaining the first fruit (Sotapanna, 須陀洹), rejoicing and saying in verse:
'Homage to the great King of Medicine, who is good at healing the diseases of the mind. Although the World-Honored One (世尊) is far away, he can make the eyes of wisdom bright.'
Immediately, he wrote a letter in reply to King Udayana (影勝王), saying: 'I rely on your kindness to see the truth, and I want to see Bhikkhus (比丘), please let them come here.' King Udayana (影勝王) read the letter and reported to the Buddha (佛陀). The Buddha (佛陀) observed and knew that Katyayana (迦多演那) had affinities with them, so he ordered him to go and receive instruction.
時五百苾芻。往勝音城。時影勝報仙道曰。承悟緣生得初果。欲相見苾芻。佛言。五百苾芻。遠起祈請。仁自來迎。造一大寺。營五百房。得福無量。仙道讀書已如言。尊者隨機說法。或得羅漢。乃至發趣大乘。時宮內女人請尊者。不許入女人中說法。有比丘尼。為彼可說法。仙道作書報影勝。影勝白佛。遣世羅等五百尼。受教往為說法。時月光夫人。命終生天上。來下驚覺大王。王悲喜作是念。我可立頂髻太子為王。而我出家。以狀告二大臣。臣聞已流淚。命頂髻以告之。太子悲泣。王鳴鼓宣鈴。普告國人。時荷恩啼泣。多出財寶。廣設無遮會。王將一侍者。徒步而去。向王舍城。太子國人。皆隨後送前而歸。其王漸去。至王舍城。在一園中告影勝。聞已修治道路。引四兵至仙道王所。共相慰問。乘一馬入城問由來。答於世尊所。欲求出家。即共詣佛所。佛言善來。髻發自落。如百歲苾芻。影勝禮佛而出。仙道苾芻。依眾而好之耳(取意略出)。
第三漢土最初釋迦像感應(出名王𤩄冥祥記等文)
漢明帝夢見神人。形垂二丈。身黃金色。頂佩日光。以問群臣。或對曰。西方有神。其號曰佛。形如階下所夢。於是發使天竺。寫致經像。表之中夏。自天子王侯。咸敬事之。聞人死精神不滅。莫不懼然自失
【現代漢語翻譯】 現代漢語譯本：當時有五百位苾芻（bhiksu，比丘），前往勝音城。當時影勝報仙人（a type of ascetic）說道：『我領悟緣起法，證得初果（first stage of enlightenment），想要見見這些苾芻。』佛陀說：『這五百位苾芻，是遠道而來祈請的，你應該親自去迎接他們，建造一座大寺廟，營建五百間房舍，這樣就能獲得無量的福報。』仙人讀完書後，就按照佛陀所說去做。尊者（respected monk）隨機說法，有人證得阿羅漢果（arahant，highest stage of enlightenment），甚至有人發起趣向大乘（Mahayana，the Great Vehicle）之心。當時宮內的女人請求尊者為她們說法，尊者不允許進入女人之中說法，說可以由比丘尼（bhikkhuni，female monk）為她們說法。仙人寫信告訴影勝。影勝稟告佛陀，佛陀派遣世羅等五百位比丘尼，接受教導后前去為她們說法。當時月光夫人（name of a queen）命終後生到天上，下來驚醒了大王。大王悲喜交加，心想：『我可以立頂髻太子（name of a prince）為王，而我則出家。』於是將此事告訴兩位大臣，大臣聽后流淚。又命令頂髻太子來告訴他。太子悲傷哭泣。大王鳴鼓宣鈴，普告全國人民。當時荷恩（name of a person）啼哭，拿出許多財寶，廣設無遮大會（unrestricted alms-giving assembly）。大王帶著一位侍者，徒步而去，前往王舍城。太子和國人，都隨後相送，然後返回。國王漸漸離去，到達王舍城，在一座園林中告訴影勝。影勝聽后修治道路，率領四兵來到仙道王那裡，互相慰問。一同乘一匹馬入城，詢問來由。回答說是在世尊（Bhagavan，the Blessed One）那裡，想要請求出家。於是共同前往佛陀那裡。佛陀說：『善來（welcome）！』頂髻自然脫落，如同百歲的苾芻。影勝禮佛后離去。仙道苾芻，依眾而安好。（取意略出） 第三 漢土最初釋迦像感應（出自《名王冥祥記》等文） 漢明帝夢見神人，身高二丈，身金色，頭頂佩戴日光。詢問群臣，有人回答說：『西方有神，他的名字叫佛，形狀如同陛下所夢見的。』於是派遣使者前往天竺（India），抄寫經書和佛像，帶回中夏（China）。自天子王侯，都敬奉此事。聽說人死後精神不滅，沒有不恐懼而若有所失的。
【English Translation】 English version: At that time, five hundred bhikshus (monks) were going to Sheng Yin City. Then, the ascetic Ying Sheng Bao (a type of ascetic) said: 'I have realized the law of dependent origination and attained the first fruit (first stage of enlightenment). I want to see these bhikshus.' The Buddha said: 'These five hundred bhikshus have come from afar to request teachings. You should personally greet them, build a large temple, and construct five hundred rooms. This will bring you immeasurable blessings.' After reading the scriptures, the ascetic did as the Buddha said. The Venerable One (respected monk) preached according to their capacity, and some attained the Arhat fruit (arahant, highest stage of enlightenment), while others even developed the aspiration for the Mahayana (the Great Vehicle). At that time, the women in the palace requested the Venerable One to preach to them, but the Venerable One did not allow himself to preach among women, saying that bhikkhunis (female monks) could preach to them. The ascetic wrote a letter to inform Ying Sheng. Ying Sheng reported to the Buddha, and the Buddha sent five hundred bhikkhunis, including Shi Luo, to receive instruction and go to preach to them. At that time, Lady Yue Guang (name of a queen) died and was reborn in the heavens, coming down to awaken the Great King. The Great King was filled with both sorrow and joy, thinking: 'I can establish Crown Prince Ding Ji (name of a prince) as king, and I will renounce the world.' So he told the two ministers about this, and the ministers wept upon hearing it. He then ordered Crown Prince Ding Ji to be informed. The prince wept with sorrow. The Great King beat the drum and proclaimed the news to the people of the country. At that time, He En (name of a person) wept, took out much wealth, and widely established an unrestricted alms-giving assembly. The Great King, with one attendant, went on foot towards Wang She City. The prince and the people of the country followed to see him off, and then returned. The king gradually departed and arrived at Wang She City, in a garden, and told Ying Sheng. Upon hearing this, Ying Sheng repaired the roads and led four divisions of troops to the ascetic king, where they comforted each other. Together they rode a horse into the city and asked about his purpose. He replied that he was at the place of the Bhagavan (the Blessed One), wanting to request ordination. So they went together to the Buddha. The Buddha said: 'Welcome!' The topknot naturally fell off, like a hundred-year-old bhikshu. Ying Sheng paid homage to the Buddha and departed. The ascetic bhikshu relied on the Sangha and was well settled. (Slightly abridged for meaning) Third: The Initial Response of the Shakya Image in Han China (From 'Records of Miraculous Events of Famous Kings' and other texts) Emperor Ming of Han dreamed of a divine person, two zhang (ancient Chinese unit of length) tall, with a golden body and a sun halo on his head. He asked his ministers, and someone replied: 'In the West, there is a divine being whose name is Buddha, and his form is like what Your Majesty dreamed of.' Thereupon, he sent envoys to Tianzhu (India) to copy scriptures and images of the Buddha, and bring them back to Zhongxia (China). From the Son of Heaven to the kings and nobles, all revered this matter. Having heard that the spirit does not perish after death, none were without fear and a sense of loss.
。初使者蔡堷。將西域沙門迦葉摩騰。赍優填王畫釋迦佛像。帝主之如夢所見。乃遣畫工。圖之數本。于南宮清涼臺。及高陽門顯節壽陵上供養。又于白馬寺壁畫。千乘萬騎。繞塔三匝。繞像亦爾也。如法傳備載矣。
第四梁祖武帝迎請釋迦像感應
梁祖武帝。以天鑒元年正月八日。夢檀像入國。因發詔募往迎。案佛游天竺記及雙卷優填王經之佛。上忉利天。一夏為母說法。王臣思見於國王遣三十二匠。及赍栴檀請大目連神力。運往令圖佛相。既如所愿圖了。還返坐高五尺。在祇洹寺。至令供養。帝欲迎請此像。時決勝將軍郝騫父花等八十人。應募往達。具狀祈請舍衛王曰。此中天上像。不可緣邊。乃令三十二匠。更克此檀人圖一相。卯時運手至午便就。相好具足。而像頂放光。降微細雨。並有異香。故優填王經云。真身既隱。以二像現。普為眾生。深作利益者是也。騫等負第二像行數萬里。備歷艱以具聞。又渡大海。冒涉風波。隨波至山。糧食又盡。所將人眾及傳送者。身多害歿。逢諸猛獸。一心念。乃聞像後有甲冑聲。又聞鐘聲。巖側有僧。端坐樹下。騫發負像。下置其前。僧起禮像。騫等禮僧。僧授澡灌令飲。並得飽滿。僧曰。此像名三藐三佛陀。金毗羅王。自從至彼大作佛事。語須臾失之。爾夜
【現代漢語翻譯】 現代漢語譯本：最初使者蔡堷，帶著來自西域的沙門迦葉摩騰，帶來了優填王所畫的釋迦佛像。這與皇帝在夢中所見的一致，於是皇帝派遣畫工繪製了多幅佛像，供奉在南宮清涼臺以及高陽門顯節壽陵。還在白馬寺的墻壁上畫了千乘萬騎繞塔三匝的景象，繞佛像也是如此。詳細情況都記載在如法傳中。
梁武帝迎請釋迦像感應
梁武帝在天鑒元年正月八日，夢見檀木佛像進入國都，於是下詔招募人前往迎請。根據《佛游天竺記》和《雙卷優填王經》記載，佛陀升到忉利天，用一個夏天的時間為母親說法。國王和大臣們思念佛陀，於是國王派遣三十二位工匠，並帶著栴檀木，請求大目犍連用神通將工匠和木材運到忉利天去描繪佛像。工匠們如願以償地完成了佛像的繪製，佛像高五尺，安放在祇洹寺中供奉至今。梁武帝想要迎請這尊佛像，當時決勝將軍郝騫的父親郝花等八十人應募前往。他們詳細地向舍衛王祈請說：『這尊天上的佛像，不能輕易移動。』於是舍衛王讓三十二位工匠，再次用檀木雕刻了一尊佛像。卯時開始動手，到午時便完成了，佛像的相好莊嚴具足，而且佛像的頂部放出光芒，降下細微的雨，並有奇異的香味。所以《優填王經》說：『真身隱沒後，以兩尊佛像顯現，普遍為眾生，深深地作利益。』郝騫等人揹負著第二尊佛像，行走了數萬里，歷盡艱辛，詳細地稟告了情況。又渡過大海，冒著風浪，隨著海浪到達一座山。糧食也吃盡了，所帶領的人眾和傳送佛像的人，很多人因此喪生。他們遇到了各種猛獸，一心念佛，於是聽到佛像後面有甲冑的聲音，又聽到鐘聲。在巖石旁邊有一位僧人，端坐在樹下。郝騫放下揹負的佛像，放在僧人面前。僧人起身禮拜佛像，郝騫等人也禮拜僧人。僧人給他們洗澡水飲用，並讓他們吃飽。僧人說：『這尊佛像名為三藐三佛陀金毗羅王，自從來到這裡就大作佛事。』說完，僧人瞬間消失了。當晚
【English Translation】 English version: Initially, the envoy Cai Yin brought the Shramana Kashyapa Matanga from the Western Regions, carrying an image of Shakyamuni Buddha painted by King Udayana (King who commissioned the first Buddha image). This matched what the emperor had seen in his dream, so he sent painters to create several copies of the Buddha image, which were enshrined in the Qingliang Terrace of the Southern Palace and the Xianjie Shouling Mausoleum at Gaoyang Gate. Furthermore, a mural depicting thousands of chariots and tens of thousands of horsemen circumambulating the stupa three times was painted on the walls of the White Horse Temple, and the same was done for the Buddha image. The details are fully recorded in the RUFATRANS.
Emperor Wu of Liang's Response to Receiving the Shakyamuni Image
Emperor Wu of Liang, on the eighth day of the first month of the first year of the Tianjian era, dreamed of a sandalwood Buddha image entering the capital, so he issued an edict to recruit people to go and welcome it. According to the 'Record of the Buddha's Travels in India' and the 'Two-Scroll Udayana King Sutra,' the Buddha ascended to Trayastrimsha Heaven (Heaven of the Thirty-three Gods) and spent a summer teaching the Dharma to his mother. The king and ministers missed the Buddha, so the king sent thirty-two artisans, along with sandalwood, and requested Maudgalyayana (One of the Buddha's chief disciples, known for his supernatural powers) to use his supernatural powers to transport the artisans and wood to Trayastrimsha Heaven to depict the Buddha image. The artisans fulfilled their wish and completed the Buddha image, which was five feet tall and enshrined in Jetavana Monastery (One of the most important monasteries in ancient India) and is still worshipped there today. Emperor Wu of Liang wanted to welcome this Buddha image, and at that time, General Hao Qian's father, Hao Hua, and eighty others volunteered to go. They earnestly pleaded with King Sravasti (King of Sravasti) saying, 'This heavenly Buddha image cannot be easily moved.' So King Sravasti had the thirty-two artisans carve another Buddha image out of sandalwood. They started working at Mao time (around 5-7 am) and finished by Wu time (around 11 am-1 pm), the image's features were complete and perfect, and the top of the image emitted light, and fine rain fell, along with a strange fragrance. Therefore, the 'Udayana King Sutra' says, 'After the true body disappears, two images appear, universally benefiting all beings deeply.' Hao Qian and the others carried the second image for tens of thousands of miles, enduring hardships, and reported the situation in detail. They also crossed the sea, braving wind and waves, and arrived at a mountain with the waves. Their food ran out, and many of the people they led and those transporting the Buddha image died as a result. They encountered various fierce beasts, and with one mind, they recited the Buddha's name, and then they heard the sound of armor behind the image, and they also heard the sound of bells. Beside a rock, there was a monk sitting upright under a tree. Hao Qian put down the Buddha image he was carrying and placed it in front of the monk. The monk got up and bowed to the Buddha image, and Hao Qian and the others also bowed to the monk. The monk gave them bathing water to drink and allowed them to eat their fill. The monk said, 'This Buddha image is named Samyak-sambuddha (Perfectly Enlightened Buddha) Kimpila King (Name of a Yaksha King), and since it came here, it has been performing great Buddha deeds.' After speaking, the monk disappeared instantly. That night
僉夢見神。曉共圖之。至天鑒十年四月五日。騫等達于揚都。帝與百僚徒行四十里。迎還太極殿建。齋度人大赦獻殺。但是弓刀預等。並作蓮花塔。帝由此蔬食斷欲。至大津三年五月崩。湘東王在江凌即位。號無承坐。遣人從揚都迎。上至荊都。承光殿供養。後梁大定八年。于城北靜陵。造大明寺。乃以像歸之。今現在多有傳寫流雲云。
第五造釋迦像死從閻羅王宮被還感應(出傳)
凝觀寺僧法慶。開皇三年。造夾纻釋迦立像一軀。舉高一丈六尺。像功未畢。慶身遂卒。其日又有寶昌寺僧大智。死後經三日。亦便蘇活。遂向寺僧說云。于閻羅王前。見僧法慶有憂色。少時之間。又見像來。王前遽來。下階合掌禮拜此像。像謂王曰。法慶造我。今未畢。奈何令死。王自顧問一人曰。法慶令死未。答命未合終。而食斷已盡。王曰。可給荷葉。命終其福業也。俄而不見。大智蘇活。為寺僧說之。乃今于凝觀寺看之。須臾之間。遂法慶蘇活。所說與大智不殊。法慶蘇后。常食荷葉。以為佳味。及啖餘食終不得。下像之後數年乃卒。其像儀相圓滿。屢放光明。此寺雖廢。其像現存云云。
第六唐隴西李太安妻為安造釋迦像救死感應(出冥報記)
唐隴西李太安。工部尚書太高之兄也。武德中太高住越
州總管。太安自京往看之。太高遣奴婢數人。從兄歸。至谷州度橋宿逆旅。其奴有謀殺太安者。候其眠熟。夜已過半。奴以小釰刺太安頸。刃著床。奴因不拔以逃。太安驚覺呼奴。其不叛者。奴婢欲拔刀。太安曰。拔刀便死。可先取紙筆作書。懸官亦至。因為拔刀。洗瘡加藥。太安遂絕。忽如夢者見。一切物長尺餘。闊厚四五寸。狀似豬肉。地二尺許。從戶入來至床前。其中有語曰。忽還我豬肉。太安曰。我不食豬肉。何緣負汝。即聞戶外有言錯非也。此物即還從戶出。太安仍見。庭前有池。池水清淺可愛。池西岸上有金像。可高五寸。須臾漸大。而化成為僧。被袈裟甚新凈。謂太安曰。被傷我今為汝將痛去。汝當平復。還家唸佛修善也。因以手摩太安頭瘡而去。太安得此形狀見僧背。有紅繒補袈裟。可方寸計甚分明。既而太安覺。遂蘇而瘡亦復不痛。能起坐食十數日。京宅子弟迎至家。家人觀故來視太安。為說被傷由狀。及見像事。有一婢左傍聞說。因言太安之家初行也。安妻使婢詣像工為造佛像。成以彩畫衣。有一點朱污像背上。當令工去之不肯。今仍在形狀。如君所說。太安因與妻及家人。共起觀像。乃同所見。無異其背點宛然補處。於是嘆異。信知聖教不虛。遂加崇信佛法。彌殷禮敬。益年不死。自佛法東流
已來。靈像感應者。述不能盡。無如此像矣。
第七悟真寺沙門釋惠鏡造釋迦彌陀像見凈土相感應(新錄)
悟真寺釋惠鏡。本淄州人也。出家已后蔬食苦行。頗有工巧能。心欣凈土。自造釋迦彌陀二像。供養禮拜。生年六十有七。正月十五日夜。夢有一人沙門。身黃金色。謂鏡曰。汝欲見凈土否。唯愿得見。復欲見佛否。答唯愿欲見。時沙門以一缽授鏡曰。汝應見缽內。即向缽內。忽見廣博莊嚴凈土。以眾寶莊嚴。黃金為地。金繩界道。宮殿樓閣。重重無盡。諸天童子。游止其中。聲聞菩薩海會眾。圍繞世尊。而為說法。爾時沙門在前。鏡在後。漸進佛前。至佛所已。忽然不見沙門。鏡合掌而立。佛言。汝識前導沙門不。答不知之。佛言。汝所造釋迦像也。又復識我否。答不識。復曰。汝所造阿彌陀像是也。釋迦如父我如母。娑婆世界眾生如赤子。譬如父母有多子。幼稚無識。墮于深泥。父入深泥。抱持其子。置於高岸。其母在岸。抱持養育。教誘不還本泥。本我等亦然。釋迦教化娑婆濁惡愚癡眾生。為開避引導。示其凈土路。我在凈土。攝取不退還。鏡聞之語。歡喜踴躍。欲見如來。忽然無所見。夢覺身心安樂。如入禪定。彌信禮供二如來像。又復夢見前沙門。告鏡曰。汝十二年後。當生凈土。聞是
【現代漢語翻譯】 現代漢語譯本： 已來。靈像感應之事，敘述也無法窮盡，沒有比這尊佛像更靈驗的了。
第七則 悟真寺沙門釋惠鏡造釋迦彌陀像見凈土相感應（新錄）
悟真寺的釋惠鏡，原本是淄州人。出家之後，吃素食，勤修苦行，頗有工藝技巧。內心欣慕凈土，親自塑造了釋迦牟尼佛和阿彌陀佛兩尊佛像，供養禮拜。在他六十七歲那年，正月十五日的晚上，夢見一位沙門，身披金光，對惠鏡說：『你想要見凈土嗎？』惠鏡回答說：『非常希望得見。』沙門又問：『還想見佛嗎？』惠鏡回答說：『非常希望得見。』當時，沙門遞給惠鏡一個缽，說：『你應該看這缽裡面。』惠鏡就向缽內看去，忽然看見廣闊莊嚴的凈土，用各種珍寶裝飾，黃金鋪地，金繩劃分道路，宮殿樓閣，重重疊疊，無邊無盡。諸天童子，在其中游玩嬉戲。聲聞、菩薩等眾多的聖賢聚集在一起，圍繞著世尊，聽佛說法。當時，沙門在前面引路，惠鏡在後面跟隨，漸漸來到佛前。到達佛的處所后，忽然不見了沙門。惠鏡合掌而立。佛說：『你認識剛才為你引導的沙門嗎？』惠鏡回答說：『不認識。』佛說：『那就是你所造的釋迦牟尼佛像啊。』佛又問：『你認識我嗎？』惠鏡回答說：『不認識。』佛又說：『我就是你所造的阿彌陀佛像啊。釋迦如父，我如母，娑婆世界的眾生如同赤子。譬如父母有很多孩子，孩子年幼無知，掉進深泥之中。父親進入深泥，抱起孩子，將他放在高高的岸上。母親在岸上，抱持養育，教導誘導，不讓他再回到泥潭中。我和釋迦也是這樣。釋迦教化娑婆世界污濁邪惡、愚癡無知的眾生，為他們開闢引導，指示他們通往凈土的道路。我在凈土，攝取他們，使他們不再退轉。』惠鏡聽了這些話，歡喜踴躍，想要再見如來，忽然什麼也看不見了。從夢中醒來，身心安樂，如同進入禪定一般。更加深信並禮敬供養這兩尊如來像。之後又夢見之前的沙門，告訴惠鏡說：『你十二年後，應當往生凈土。』聽到這些
【English Translation】 English version: Since then, the spiritual responses from the sacred images are too numerous to fully recount. No image has been as efficacious as this one.
7th Story: Shramana Shi Huijing of Wuzhen Temple Creates Shakyamuni and Amitabha Images and Witnesses the Pure Land Response (Newly Recorded)
Shi Huijing of Wuzhen Temple was originally from Zizhou. After becoming a monk, he practiced vegetarianism and asceticism diligently, possessing considerable skill in craftsmanship. His heart yearned for the Pure Land. He personally created two images, Shakyamuni and Amitabha, which he venerated and worshipped. At the age of sixty-seven, on the night of the fifteenth day of the first month, he dreamed of a shramana, his body golden in color, who said to Huijing, 'Do you wish to see the Pure Land?' Huijing replied, 'I earnestly wish to see it.' The shramana then asked, 'Do you also wish to see the Buddha?' Huijing replied, 'I earnestly wish to see him.' At that moment, the shramana handed Huijing a bowl, saying, 'You should look inside this bowl.' Huijing looked into the bowl and suddenly saw a vast and magnificent Pure Land, adorned with various treasures, with golden ground and golden ropes marking the paths. Palaces and pavilions were layered endlessly. Devas (gods) and children wandered and played within it. Shravakas (hearers), Bodhisattvas (enlightenment beings), and a great assembly surrounded the World-Honored One (世尊), listening to the Dharma (法). At that time, the shramana led the way, with Huijing following behind, gradually approaching the Buddha. Upon reaching the Buddha's location, the shramana suddenly disappeared. Huijing stood with his palms together. The Buddha said, 'Do you recognize the shramana who guided you earlier?' Huijing replied, 'I do not recognize him.' The Buddha said, 'That is the Shakyamuni image you created.' The Buddha then asked, 'Do you recognize me?' Huijing replied, 'I do not recognize you.' The Buddha then said, 'I am the Amitabha image you created. Shakyamuni is like a father, and I am like a mother. The sentient beings of the Saha world (娑婆世界) are like infants. Just as parents have many children, and the young and ignorant children fall into deep mud, the father enters the deep mud, embraces the child, and places him on the high bank. The mother on the bank embraces, nurtures, teaches, and guides the child, preventing him from returning to the mud. Shakyamuni and I are also like this. Shakyamuni teaches and transforms the defiled, evil, ignorant sentient beings of the Saha world, opening and guiding them, showing them the path to the Pure Land. I, in the Pure Land, gather them and ensure they do not regress.' Upon hearing these words, Huijing rejoiced and leaped with joy, desiring to see the Tathagata (如來) again, but suddenly saw nothing. Awakening from the dream, his body and mind were at peace, as if he had entered samadhi (禪定). He further deepened his faith and venerated and made offerings to the two Tathagata images. Later, he dreamed again of the previous shramana, who told Huijing, 'Twelve years from now, you shall be reborn in the Pure Land.' Hearing this
語已。晝夜身心不怠。七十有九而卒。鄰房僧夢。百千聖眾。自西來迎惠鏡去。微細音樂在空。一時聞者蓋多矣。
第八健陀羅國二貧人各一金錢共畫一像感應(出西域記)
健陀羅國有畫佛像。高一丈六尺。自胸以上。分現兩身。從胸已下。合為一體。聞之耆舊曰。初有貧士。偏力自濟。得一金錢。愿造佛像。謂畫工曰。我今欲圖如來妙相。有一金錢。酬功尚少。宿心憂貧迫於貧乏。時彼畫工。𥯀其至誠。無雲價直。許為成功。復有一人。事同前跡。持一金錢。求畫佛像。畫士是時受二人錢。求妙丹青。共畫一像。二人同日。俱來禮敬。畫工同指一像。示彼二人而謂之曰。此是汝之佛像也。二人相視。若有所懷。畫工心知其疑也。謂二人曰。何思慮之久乎。凡所受物。毫釐不虧。斯言不謬。像必神變。言聲未靜。像現靈異。分身交影。光相照者。二人悅服。心信歡喜矣。
第九唐幽州漁陽縣虞安良助他人造釋迦像免苦感應
幽州漁陽縣安良。姓虞氏。家族以殺生為業。良所殺生。不知幾千萬億。又復不識修功德。恒云。修善者必衰。生年三十七。遊獵落馬。悶絕頓氣盡。經半日方活。起悲泣投身於大地。悔過於凈天云。吾謬吾謬。奴婢問所由。良久而曰。吾初悶絕之時。二人馬頭牛頭。以
【現代漢語翻譯】 現代漢語譯本： 說完這些話，惠鏡日夜身心都不懈怠，七十九歲時去世。鄰居僧人夢見成百上千的聖眾，從西方來迎接惠鏡離去，細微的音樂在空中迴盪，當時聽到的人很多。 在健陀羅國（Gandhara，古代印度地區）有兩個窮人，各自拿出一個金錢，共同畫一尊佛像，產生了感應。（出自《西域記》） 健陀羅國有一尊佛像，高一丈六尺。從胸部以上，顯現出兩個身體，從胸部以下，合為一個身體。聽當地的老人說，最初有兩個貧窮的人，各自努力維持生計，得到一個金錢，想要建造佛像。他們對畫工說：『我們現在想要畫如來的美妙形象，只有一個金錢，酬勞很少。』心中憂慮貧困，迫於貧乏。當時那位畫工，嘉許他們的至誠之心，沒有說價錢，答應為他們完成。又有一個人，情況和之前的人一樣，拿著一個金錢，請求畫佛像。畫工當時接受了兩個人的錢，尋求精妙的顏料，共同畫了一尊佛像。兩個人同一天來禮敬佛像。畫工指著同一尊佛像，告訴他們二人說：『這就是你們的佛像。』二人互相看著，好像有什麼想法。畫工心裡知道他們的疑惑，對他們二人說：『為什麼思考這麼久呢？凡是所接受的財物，沒有絲毫虧損。我說的話沒有錯，佛像必定會顯現神變。』話音未落，佛像顯現靈異，分身交相輝映，光芒互相照耀。二人喜悅信服，內心歡喜。 唐朝幽州漁陽縣的虞安良，幫助他人建造釋迦牟尼（Sakyamuni，佛教創始人）像，免除苦難，產生了感應。 幽州漁陽縣的安良，姓虞氏。家族以殺生為業。安良所殺的生靈，不知道有幾千萬億。又不修功德，總是說：『修善的人一定會衰敗。』三十七歲時，打獵時從馬上摔下來，昏迷不醒，氣息斷絕。過了半天才活過來，起身悲傷哭泣，投身於大地，向凈天（Pure Heaven）懺悔過錯說：『我錯了，我錯了。』奴婢問他原因，過了很久才說：『我剛昏迷的時候，有兩個馬頭牛頭的人，用……』
【English Translation】 English version: After saying these words, Hui Jing was diligent day and night in body and mind, and passed away at the age of seventy-nine. A neighboring monk dreamed of hundreds of thousands of holy beings coming from the West to welcome Hui Jing away, with subtle music echoing in the air, which many who heard it at the time. In the country of Gandhara, there were two poor men, each with one gold coin, who together commissioned a painting of a Buddha image, which resulted in a miraculous response. (From the Records of the Western Regions) In Gandhara, there is a Buddha image, sixteen feet tall. From the chest up, it appears as two bodies, and from the chest down, it is a single body. According to the elders, there were initially two poor men who struggled to make a living, each obtaining one gold coin, desiring to create a Buddha image. They said to the painter, 'We now wish to depict the wonderful form of the Tathagata (another name for Buddha), but we only have one gold coin, which is a small reward.' They were worried about poverty and pressed by hardship. At that time, the painter appreciated their sincerity and, without mentioning the price, agreed to complete it for them. Another person, with a similar situation, brought one gold coin, seeking to have a Buddha image painted. The painter then accepted the money from both of them, sought exquisite pigments, and together painted one image. The two men came to pay their respects on the same day. The painter pointed to the same image and told them both, 'This is your Buddha image.' The two men looked at each other, as if they had something on their minds. The painter, knowing their doubts, said to them, 'Why have you been thinking for so long? Everything received has been accounted for without the slightest loss. My words are not false; the image will surely manifest a divine transformation.' Before the words were finished, the image manifested a miraculous response, with the divided bodies intermingling and the light shining upon each other. The two men were pleased and convinced, and their hearts were filled with joy. During the Tang Dynasty, Yu Anliang of Yuyang County in Youzhou helped others build a Sakyamuni (founder of Buddhism) image, avoiding suffering and experiencing a miraculous response. Anliang of Yuyang County in Youzhou, whose surname was Yu, came from a family that made a living by killing living beings. The number of creatures Anliang had killed was countless. He also did not cultivate merit, always saying, 'Those who cultivate goodness will surely decline.' At the age of thirty-seven, he fell from his horse while hunting, lost consciousness, and his breath ceased. After half a day, he revived, rose up weeping sadly, threw himself upon the ground, and repented of his faults to the Pure Heaven, saying, 'I was wrong, I was wrong.' The servants asked him the reason, and after a long time, he said, 'When I first lost consciousness, there were two people with horse heads and bull heads, using...'
火車來投入吾身。猛火燒身。苦痛無量。時有一人彩服僧。來以水灑車上。以手拒逆火。身心苦息。至於閻魔法王所。王見沙門。從階走下。合掌恭敬白言。何故來坐。僧曰。此罪人是我檀越。欲乞暫命。王曰。惡人也。不可放還。但大師故來不可惜之。僧將我還。良心懷疑怪。助我不審。誰即問僧。答曰。汝不識否。汝兄安通發心。造釋迦像。汝依緣投錢三十文。助彼造像。既投少錢令造我像。是故來救汝。見彩服以為驗。言已不見。以是因緣故。悔過悲責。乃過安通家。兄像全同所見。被服感悟。自造像矣。
第十北印度僧伽補羅國沙門達磨流支感釋迦像驚感應(出常慜遊歷記)
沙門常慜發大誓願。遠詣西方禮如來。所行遺蹟。至北印度僧伽補羅國。有石塔高二十餘丈。傍有新精舍。刻檀釋迦彌勒坐像。若至心祈請。必示妙身告吉兇。源始於耆舊。數十年前。有一比丘。梵云梵達磨流支。唐云法愛。住石塔側。發願欲造慈氏菩薩像。時有外國沙門。投宿法愛房。讚歎佛經大義。愛聞歡喜。互述曲念。愛曰。吾欲生兜率。將造慈氏像。沙門曰。發願若欲生兜率。應造釋迦像。慈氏是釋迦弟子。三會得脫之人。釋迦遺法弟子。若力所及。應造二像。若力不及。先釋迦造。所以者。今此三界。皆是大師有
【現代漢語翻譯】 現代漢語譯本：火車向我衝來，猛烈的火焰焚燒我的身體，痛苦無邊無際。這時，出現一位身穿彩色袈裟的僧人，用水潑灑火車，用手抵擋火焰。我的身心痛苦得以平息，之後我到了閻魔法王那裡。閻魔法王見到沙門（Śrāmaṇa，出家修道者），從臺階上走下來，合掌恭敬地說：『您為何來到這裡？』僧人說：『這個罪人是我的檀越（Dānanpati，施主），我想請求您暫時饒恕他的性命。』閻魔法王說：『他是惡人，不能放他回去。但因為大師您親自前來，我不敢吝惜。』僧人帶我回到人間。我心中疑惑奇怪，幫助我卻不審問我。我問僧人是誰，僧人回答說：『你不認識嗎？你的哥哥安通發心，建造釋迦像（Śākyamuni，佛教創始人）。你隨緣投了三十文錢，幫助他建造佛像。因為你投了少許錢來建造我的佛像，所以我來救你。』僧人讓我看他身上的彩服作為驗證。說完就不見了。因為這個因緣，我悔恨悲傷，責備自己。於是我去了安通家，發現哥哥所造的佛像與我所見到的完全相同，連身上的衣服都一樣。我深受感動，也開始建造佛像。
第十：北印度僧伽補羅國（Saṃghapura，地名）的沙門（Śrāmaṇa，出家修道者）達磨流支（Dharmaruci，法愛）感應釋迦像（Śākyamuni，佛教創始人）的靈異事蹟（出自常慜的《遊歷記》）
沙門（Śrāmaṇa，出家修道者）常慜發下宏大的誓願，遠赴西方禮拜如來（Tathāgata，佛的稱號），巡禮佛陀所留下的遺蹟。到達北印度僧伽補羅國（Saṃghapura，地名）后，他看到一座石塔，高二十多丈，旁邊有一座新建的精舍。精舍里供奉著刻檀木的釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）坐像。如果有人至誠祈請，佛像必定會顯現妙身，告知吉兇。這個傳聞源自當地的老人。幾十年前，有一位比丘（Bhikṣu，出家男子），梵語名叫梵達磨流支（Dharmaruci，法愛），唐朝語譯為法愛，住在石塔旁邊。他發願要建造慈氏菩薩（Maitreya，未來佛）像。當時，有一位外國沙門（Śrāmaṇa，出家修道者）到法愛的住所投宿，讚歎佛經的偉大意義。法愛聽了非常高興，兩人互相傾訴心事。法愛說：『我希望往生到兜率天（Tuṣita，欲界天之一），所以打算建造慈氏菩薩像。』沙門（Śrāmaṇa，出家修道者）說：『如果發願往生兜率天（Tuṣita，欲界天之一），應該建造釋迦像（Śākyamuni，佛教創始人）。慈氏（Maitreya，未來佛）是釋迦（Śākyamuni，佛教創始人）的弟子，是未來將在龍華三會中得度的菩薩。釋迦（Śākyamuni，佛教創始人）遺留下來的佛法，需要弟子們來繼承。如果你的能力足夠，應該建造兩尊佛像。如果能力不足，應該先建造釋迦像（Śākyamuni，佛教創始人）。因為現在這個三界（Trailokya，欲界、色界、無色界），都是大師釋迦（Śākyamuni，佛教創始人）所擁有的。』
【English Translation】 English version: A train rushed towards me, and fierce flames burned my body, causing immeasurable suffering. At that moment, a monk in colorful robes appeared, sprinkling water on the train and using his hands to resist the fire. My physical and mental pain subsided, and I was then taken to Yama, the King of the Underworld. When Yama saw the Śrāmaṇa (monk, ascetic), he descended from his throne, respectfully joining his palms and saying, 'Why have you come here?' The monk replied, 'This sinner is my Dānanpati (patron, benefactor). I wish to request a temporary reprieve for his life.' Yama said, 'He is an evil person and cannot be released. However, since you, Master, have come in person, I cannot refuse.' The monk took me back to the human world. I was filled with doubt and wonder, as he helped me without questioning me. I asked the monk who he was, and he replied, 'Don't you recognize me? Your brother, Antong, made a vow to build a Śākyamuni (founder of Buddhism) statue. You contributed thirty coins to help him build the statue. Because you contributed a small amount of money to build my statue, I came to save you.' The monk showed me his colorful robes as proof. After saying this, he disappeared. Because of this karmic connection, I repented, felt sorrow, and blamed myself. Then I went to Antong's house and found that the statue my brother had built was exactly the same as the one I had seen, even the robes were identical. I was deeply moved and began to build statues myself.
Tenth: Miraculous Response of the Śākyamuni (founder of Buddhism) Statue, as Experienced by the Śrāmaṇa (monk, ascetic) Dharmaruci (Love of Dharma) from Saṃghapura (name of a country) in Northern India (From Chang Min's Travelogue)
The Śrāmaṇa (monk, ascetic) Chang Min made a great vow to travel far to the West to pay homage to the Tathāgata (Buddha), visiting the sacred sites left behind by the Buddha. Upon arriving in Saṃghapura (name of a country) in Northern India, he saw a stone pagoda more than twenty fathoms high, with a newly built monastery nearby. Inside the monastery were carved sandalwood statues of Śākyamuni (founder of Buddhism) and Maitreya (future Buddha) in a seated posture. It was said that if one prayed sincerely, the statues would reveal their wondrous forms and foretell good or bad fortune. This tradition originated from the elders of the area. Decades ago, there was a Bhikṣu (monk), named Dharmaruci (Love of Dharma) in Sanskrit, and translated as Fa'ai in Chinese, who lived near the stone pagoda. He made a vow to build a statue of the Bodhisattva Maitreya (future Buddha). At that time, a foreign Śrāmaṇa (monk, ascetic) stayed at Dharmaruci's residence, praising the profound meaning of the Buddhist scriptures. Dharmaruci was delighted to hear this, and they shared their innermost thoughts with each other. Dharmaruci said, 'I wish to be reborn in Tuṣita Heaven (one of the heavens in the desire realm), so I plan to build a statue of the Bodhisattva Maitreya (future Buddha).' The Śrāmaṇa (monk, ascetic) said, 'If you vow to be reborn in Tuṣita Heaven (one of the heavens in the desire realm), you should build a statue of Śākyamuni (founder of Buddhism). Maitreya (future Buddha) is a disciple of Śākyamuni (founder of Buddhism), and he will be liberated in the future Dragon Flower Assembly. The Dharma left behind by Śākyamuni (founder of Buddhism) needs to be carried on by his disciples. If you have the ability, you should build both statues. If you do not have the ability, you should build the statue of Śākyamuni (founder of Buddhism) first. This is because the entire Triple Realm (Trailokya, the realm of desire, the realm of form, and the formless realm) belongs to the Master Śākyamuni (founder of Buddhism).'
。自說言。唯我一人能為救護。公是豈不思恩分耶。愛曰。釋迦入滅。無未來化。豈助當生。堅執不改。各各眠臥。更分曉漏。愛頓眠覺。悲泣投五體于地。外國沙門問由緒。答曰。吾夢見金人身長丈餘。即以軟語而告之曰。汝是弟子。蒙我調伏劫久。謬謂永滅。實常住不滅。今此三界皆我有。眾生日用不知。三界之中草木叢林地。及虛空眾生所食穀麥等。皆是我身之所反為。十方諸佛助我化。如何輕慢不肯造像。汝若不造我像。遂不可生兜率天上。既輕其師。惠氏贊之耶。亦不可往十方凈土。諸佛助我。豈欲輕我。說是語隱而不見。爾時外國沙門。亦無所去。而頓不見。法愛憂悲。舍衣缽資。造此二像。精舍是國人民共所結構也。慜停住多日。祈請所求而去云云。
第十一雞頭摩寺五通菩薩請阿彌陀佛圖寫感應(出感通錄引西域傳)
相傳。昔天竺雞頭摩寺五通菩薩。往安樂世界。請阿彌陀佛娑婆眾生。欲生凈土。無佛形像。願力莫由。請垂降許。佛言。汝且前去。尋當現彼。及菩薩還。其像已至。一佛五十菩薩。各坐蓮華。在樹葉上。菩薩取葉所在。圖寫流佈遠近矣。
第十二隋安樂寺釋惠海圖尊無量壽像感應(出唐高僧傳)
隋江都安樂寺釋惠海。俗姓張氏。清河武城人也。能閑經論
【現代漢語翻譯】 現代漢語譯本： 他自言自語道：『只有我一個人能夠救護你。你難道不念及我的恩情嗎？』愛回答說：『釋迦牟尼佛已經入滅，沒有未來的化身，怎麼能幫助未來的眾生呢？』他堅持自己的看法，不肯改變。他們各自睡覺。又一起分時辰報曉。法愛突然醒來，悲傷地五體投地。外國沙門問他原因，他回答說：『我夢見一個金人，身高一丈多，用柔和的語氣告訴我：『你是我的弟子，蒙我調伏已經很久了，你錯誤地認為我已經永遠滅度，其實我常住不滅。現在這三界都是我的，眾生每天都在用我的東西卻不知道。三界之中的草木叢林地，以及虛空眾生所食用的穀麥等，都是我身體所化現的。十方諸佛都在幫助我教化，你為什麼輕慢我不肯造像？你如果不造我的像，就不能生到兜率天，既然輕慢你的老師，惠氏還會讚揚你嗎？』也不能往生到十方凈土。諸佛都在幫助我，你難道要輕慢我嗎？』說完就隱身不見了。當時外國沙門，也無處可去，突然不見了。法愛憂愁悲傷，捨棄衣缽資財，建造了這兩尊佛像。精舍是這個國家的人民共同建造的。慜停留在那裡多日，祈求所愿，然後離去，等等。
第十一，雞頭摩寺五通菩薩請阿彌陀佛圖寫感應（出自《感通錄》引《西域傳》）
相傳，過去天竺雞頭摩寺的五通菩薩，前往安樂世界（西方極樂世界），請阿彌陀佛（西方極樂世界的教主）為娑婆世界（我們所居住的這個世界）的眾生，想要往生凈土，但是沒有佛的形像，願力沒有辦法依憑，請佛垂慈允許。阿彌陀佛說：『你先回去，我很快就會在那裡顯現。』等到菩薩返回后，佛像已經到了。一佛五十菩薩，各自坐在蓮花上，在樹葉上。菩薩取下有佛像的樹葉，圖寫流佈到遠近各地。
第十二，隋安樂寺釋惠海圖尊無量壽像感應（出自《唐高僧傳》）
隋朝江都安樂寺的釋惠海，俗姓張，是清河武城人。他能夠精通經論。
【English Translation】 English version: He said to himself, 'Only I alone can provide salvation and protection. Don't you consider my kindness?' Ai replied, 'Śākyamuni (the founder of Buddhism) has already entered Parinirvana (the death of someone who has achieved Nirvana), and there will be no future incarnations. How can he help beings in the future?' He insisted on his own view and refused to change. They slept separately. They also shared the duty of announcing the dawn. Fa'ai suddenly woke up, and in sorrow, prostrated himself on the ground. A foreign Śramaṇa (wandering ascetic) asked him the reason, and he replied, 'I dreamed of a golden man, more than a zhang (a unit of length) tall, who told me in a gentle voice, 'You are my disciple, and I have tamed you for a long time. You mistakenly think that I have already passed away forever, but in reality, I am eternally abiding. Now, these three realms are all mine, and beings use my things every day without knowing it. The grass, trees, forests, and land in the three realms, as well as the grains and wheat that beings eat, are all transformed from my body. The Buddhas of the ten directions are helping me to teach and transform, why do you slight me and refuse to make my image? If you do not make my image, you will not be able to be born in the Tuṣita Heaven (one of the six heavens of the desire realm). Since you slight your teacher, will Hui's praise you?' You also cannot be reborn in the pure lands of the ten directions. The Buddhas are helping me, do you want to slight me?' After saying this, he disappeared. At that time, the foreign Śramaṇa also had nowhere to go and suddenly disappeared. Fa'ai was worried and sad, and gave up his robes and possessions to build these two Buddha images. The Jing She (a place of religious practice) was built jointly by the people of this country. Min stayed there for many days, praying for his wishes, and then left, and so on.
Eleventh, the Response of the Five Penetrations Bodhisattva of Jitoumo Temple Requesting a Drawing of Amitābha Buddha (from the Record of Responses to Spiritual Influence, quoting the Western Regions Biography)
According to tradition, in the past, the Five Penetrations Bodhisattva of Jitoumo Temple in Tianzhu (ancient India), went to the Land of Bliss (the Western Pure Land), and requested Amitābha Buddha (the principal Buddha of the Western Pure Land) for the beings of the Saha world (the world we live in), who wanted to be reborn in the Pure Land, but did not have the image of the Buddha, and their vows had no way to rely on, requesting the Buddha to grant permission. Amitābha Buddha said, 'You go back first, and I will soon appear there.' When the Bodhisattva returned, the image had already arrived. One Buddha and fifty Bodhisattvas, each sitting on a lotus flower, on a tree leaf. The Bodhisattva took the leaves with the Buddha images and drew and distributed them far and wide.
Twelfth, the Response of Śramaṇa Huihai of Anle Temple in the Sui Dynasty Drawing the Image of the Honored Immeasurable Life (from the Tang Dynasty Biographies of Eminent Monks)
Śramaṇa Huihai of Anle Temple in Jiangdu during the Sui Dynasty, whose secular surname was Zhang, was a native of Wu Cheng in Qinghe. He was able to be proficient in the sutras and treatises.
。然以凈土為業。專精緻感。忽有齊州僧道鈴。赍無量壽像來云。是天竺雞頭摩寺五通菩薩。乘空往彼安樂世界。圖寫儀容。既冥會素情。深懷禮懺。乃睹神光炲爍。度所希幸。於是摸寫離苦。愿生彼土。沒齒爲念。至夜忽起。依常面西。禮戀跏趺。至曉方逝。顏色怡和。儼如神在。春秋六十有九矣。
第十三隋朝僧道喻三寸阿彌陀像感應(出瑞應傳)
隋朝僧道喻。于開覺寺。念阿彌陀佛。造栴檀長三寸。后道喻忽死。經七日卻蘇云。初見一賢者。往生至寶池邊。賢者花三匝。花便開敷。遂入而坐。喻繞花三匝不為開。以手撥花。花隨萎落。阿彌陀佛告言。汝且歸彼國。懺悔眾罪。香湯沐浴。明星出時我來迎。汝造我像。因何太小。喻曰。心大即大。心小即小。言已像遍於虛空。即依香湯沐浴。一心懺悔。謂眾人曰。為喻唸佛。明星出時。化佛來迎。光明眾皆聞見。即便命終。時開皇八年矣。
第十四并州張元壽為亡親造阿彌陀像感應(出并州記)
張元壽并州人。雖有善心。其家以殺生為業。雙親亡沒。后斷殺生業。修念阿彌陀佛。發心為救雙親。造阿彌陀佛三尺像。安置舊室。香花燈明。供養禮拜。其夢室中有光。光中乘蓮臺者二十餘人。于中二人。近於庭上呼元壽。壽即問誰。答吾
【現代漢語翻譯】 現代漢語譯本：然而，他以修持凈土法門為事業，專心致志地精進感應。忽然有一天，齊州的僧人道鈴帶著一尊無量壽佛（Amitabha，阿彌陀佛的別稱）像前來，說道：『這是天竺（India）雞頭摩寺的五通菩薩，他乘空前往安樂世界（Sukhavati，西方極樂世界），圖寫了阿彌陀佛的儀容。』道鈴的到來與他平日的願望暗合，於是他深懷敬意地禮拜懺悔，並親眼目睹了佛像所發出的神光，滿足了自己長久以來的期望。於是他臨摹佛像，發願脫離苦難，往生凈土。他畢生唸佛，直到臨終之夜，忽然起身，面向西方，如常禮拜，結跏趺坐，直到天亮才逝去。他的臉色安詳怡悅，彷彿神靈就在身邊。享年六十九歲。 隋朝僧人道喻，在開覺寺唸誦阿彌陀佛名號，並用栴檀木雕造了一尊三寸高的阿彌陀佛像。後來道喻忽然去世，過了七天又甦醒過來，說：『我最初見到一位賢者，帶領我往生到珍寶池邊。賢者繞花三圈，花朵便盛開，於是他進入花中安坐。我繞花三圈，花卻沒有打開。我用手撥動花朵，花就凋謝了。』阿彌陀佛告訴他說：『你先回到人間，懺悔自己的罪業，用香湯沐浴，等到啟明星出現時，我來迎接你。你造我的佛像，為何如此之小？』道喻回答說：『心大佛就大，心小佛就小。』說完，佛像便遍滿虛空。於是他用香湯沐浴，一心懺悔，並告訴眾人說：『請為我念佛，啟明星出現時，化佛會來迎接我，光明普照，你們都能看見。』說完便去世了。那時是開皇八年。 并州（Bing Province）的張元壽，雖然有善心，但他的家庭以殺生為業。他的父母去世后，他便斷絕了殺生行業，開始修習唸誦阿彌陀佛名號。他發心爲了救度父母，造了一尊三尺高的阿彌陀佛像，安置在舊屋中，用香花燈燭供養禮拜。他夢見屋中有光，光中有二十多位乘坐蓮花臺的人。其中有兩人走到庭院前呼喚張元壽。張元壽便問他們是誰。他們回答說：
【English Translation】 English version: However, he took the Pure Land practice as his career, focusing his mind and diligently seeking a response. Suddenly, a monk named Daoling from Qi Province arrived with an image of Amitabha (Amitayus, another name for Amitabha Buddha), saying, 'This is the Five Penetrations Bodhisattva from Kukkutarama Temple in India. He traveled through the air to the Land of Bliss (Sukhavati, the Western Pure Land), where he sketched Amitabha Buddha's appearance.' Daoling's arrival coincided with his long-held aspirations, so he prostrated and repented with deep reverence, and personally witnessed the divine light emitted by the image, fulfilling his long-cherished hopes. Therefore, he copied the image, vowing to escape suffering and be reborn in the Pure Land. He recited the Buddha's name throughout his life, and on the night of his death, he suddenly arose, faced west as usual, sat in the lotus position, and passed away at dawn. His face was peaceful and joyful, as if a divine being were present. He was sixty-nine years old. During the Sui Dynasty, the monk Daoyu of Kaijue Temple recited the name of Amitabha Buddha and carved a three-inch tall sandalwood image of Amitabha Buddha. Later, Daoyu suddenly died, but revived after seven days, saying, 'I first saw a virtuous person leading me to the side of the treasure pond. The virtuous person circled the flower three times, and the flower bloomed, so he entered and sat within it. I circled the flower three times, but the flower did not open. I touched the flower with my hand, and the flower withered.' Amitabha Buddha told him, 'You should return to the human world, repent of your sins, bathe in fragrant water, and when the morning star appears, I will come to greet you. Why did you make my image so small?' Daoyu replied, 'If the mind is large, the Buddha is large; if the mind is small, the Buddha is small.' After he spoke, the image filled the void. So he bathed in fragrant water, repented wholeheartedly, and told everyone, 'Please recite the Buddha's name for me. When the morning star appears, a transformation Buddha will come to greet me, and everyone will see the light.' After he spoke, he passed away. That was the eighth year of the Kaihuang era. Zhang Yuanshou of Bing Province, although having a kind heart, his family made a living by killing. After his parents passed away, he stopped the killing business and began to practice reciting the name of Amitabha Buddha. He vowed to save his parents and made a three-foot tall image of Amitabha Buddha, placing it in the old house, offering incense, flowers, and lamps, and prostrating in worship. He dreamed that there was light in the room, and in the light were more than twenty people riding on lotus platforms. Among them, two people came to the courtyard and called out to Zhang Yuanshou. Zhang Yuanshou asked them who they were. They replied,
是汝父母。雖解唸佛三昧。好酒肉食。殺生魚鳥等多故。墮叫喚地獄。雖墮地獄。以唸佛力。熱鐵融銅如涼水。昨日沙門身長三尺。來說法。同業者二十餘人。聞沙門說。皆離地獄。方生凈土。時熟以是因緣來告。在空中人者。即地獄中同業者也。說此事已。指西方而去。以所夢語僧。皆謂所造像。往地獄中救苦矣。
第十五釋道如為救三途眾生造阿彌陀像感應(出并州記)
釋道如是并州晉陽人也。乃是道綽禪師懸孫弟子。心含慈仁。悲四生苦。雖修凈業。先欲度他。發願為救三途眾生受苦。造阿彌陀丈六金像。貧道之力三年方成。精勤供養。在於像前夢。一人冥官。將金紙牒書曰。此是閻魔法王。隨喜師愿牒書也。如即開見云。阿師為救三途受苦眾生。造阿彌陀像。入地獄教化眾生。宛如生佛。放光說法。利益不思議。地獄眾生業微輕者。皆離苦得樂。夢覺彌專其志。齋日像胸放光。但十人五六得見。或人夢。道如現金色身。入地獄中說法。或為餓鬼說法。以如此感應蓋多。定知所愿不虛矣。
第十六宋沙門釋僧高造丈六無量壽像感應(出梁高僧傳珠林中取意)
宋江陵長沙寺沙門釋僧高。志操剛烈期西方。愿造丈六無量壽像。功用既巨。積年不辦。聞湘州銅溪山廟甚鐃銅器。欲化導鬼
【現代漢語翻譯】 現代漢語譯本： 『是你的父母。』雖然懂得唸佛三昧（通過唸誦佛的名號達到專注的狀態），卻喜好酒肉，殺生魚鳥等，因此墮入叫喚地獄（地獄的一種）。雖然墮入地獄，憑藉唸佛的力量，熱鐵融銅如同涼水一般。昨天一個身高三尺的沙門（出家人）來說法，一同受業的還有二十餘人。聽聞沙門說法后，都離開了地獄，往生凈土（阿彌陀佛的極樂世界）。時機成熟，因此因緣來告知。在空中之人，就是地獄中一同受業的人。說完此事後，指向西方而去。將夢中所說告知僧人，僧人都認為是他所造的佛像，前往地獄中救苦了。
第十五，釋道如為救三途（地獄、餓鬼、畜生）眾生造阿彌陀像感應（出自《并州記》）
釋道如是并州晉陽人。是道綽禪師（唐代凈土宗僧人）的玄孫弟子。心懷慈悲仁愛，悲憫四生（胎生、卵生、濕生、化生）之苦。雖然修習凈土法門，卻先想度化他人。發願為救三途眾生受苦，建造阿彌陀佛丈六金像。貧道之力，歷時三年方才完成。精勤供養，在佛像前夢見一人，是冥官（陰間的官員），拿著金紙牒書說：『這是閻魔法王（掌管地獄的王）隨喜師父願力的牒書。』道如打開一看，上面寫著：『阿師為救三途受苦眾生，建造阿彌陀佛像，進入地獄教化眾生，宛如生佛（活著的佛），放光說法，利益不可思議。地獄眾生業力輕微者，都離苦得樂。』夢醒后更加專心致志。齋戒之日，佛像胸前放光，但十人中只有五六人能看見。有人夢見，道如顯現金色身，進入地獄中說法，或者為餓鬼說法。如此感應很多，必定知道所發之愿不會落空。
第十六，宋沙門釋僧高造丈六無量壽像感應（出自《梁高僧傳》，在《珠林》中選取其意）
宋代江陵長沙寺的沙門釋僧高，志向剛烈，期盼往生西方極樂世界。發願建造丈六（一丈六尺，約合現在的四米八）無量壽佛（阿彌陀佛）像。因為工程巨大，多年未能完成。聽說湘州銅溪山廟有很多銅器，想要化導鬼
【English Translation】 English version: 'They are your parents.' Although they understood the Samadhi (a state of meditative consciousness) of Buddha Recitation, they were fond of wine and meat, and killed many living beings such as fish and birds, thus falling into the Hell of Crying Out Loud (one of the hells). Although they fell into hell, by the power of Buddha Recitation, the hot iron and molten copper felt like cool water. Yesterday, a Shramana (Buddhist monk) three feet tall came to preach the Dharma, along with more than twenty others who shared the same karma. After hearing the Shramana's preaching, they all left hell and were reborn in the Pure Land (Amitabha Buddha's Pure Land). The time was ripe, so they came to inform you of this cause and condition. The person in the air is one who shared the same karma in hell. After saying this, he pointed to the West and departed. When he told the monks about his dream, they all believed that the statue he had made had gone to hell to relieve suffering.
Fifteenth, the Response of Shidaoru Making Amitabha Image to Save Sentient Beings in the Three Wretched Realms (from 'Bingzhou Ji')
Shidaoru was a person from Jinyang, Bingzhou. He was the great-grandson disciple of Zen Master Daochuo (a Pure Land Buddhist monk of the Tang Dynasty). His heart contained compassion and kindness, and he grieved for the suffering of the four types of birth (womb-born, egg-born, moisture-born, and transformation-born). Although he practiced the Pure Land Dharma, he first wanted to liberate others. He vowed to build a sixteen-foot golden statue of Amitabha Buddha to save sentient beings suffering in the three wretched realms (hell, hungry ghosts, and animals). With the strength of this poor monk, it took three years to complete. He diligently made offerings, and in front of the statue, he dreamed of a person, an official of the underworld, holding a golden paper document saying: 'This is a document from King Yama (the king who governs hell) rejoicing in the master's vow.' Shidaoru opened it and saw that it said: 'The teacher built an Amitabha Buddha statue to save sentient beings suffering in the three wretched realms, and entered hell to teach sentient beings, just like a living Buddha, emitting light and preaching the Dharma, benefiting them in an inconceivable way. Those sentient beings in hell whose karmic burdens are light have all left suffering and attained happiness.' After waking up from the dream, he became even more focused and determined. On fasting days, light emanated from the chest of the statue, but only five or six out of ten people could see it. Some people dreamed that Daoru manifested a golden body and entered hell to preach the Dharma, or preached the Dharma to hungry ghosts. There were many such responses, and it is certain that the vow he made will not be in vain.
Sixteenth, the Response of Shramana Shisenggao of the Song Dynasty Making a Sixteen-Foot Amitayus Image (from 'Liang Gaoseng Zhuan', taking the meaning from 'Zhulin')
Shramana Shisenggao of Changsha Temple in Jiangling of the Song Dynasty, with a firm will, looked forward to being reborn in the Western Pure Land of Ultimate Bliss. He vowed to build a sixteen-foot (one zhang six chi, about 4.8 meters today) Amitayus (Amitabha Buddha) image. Because the project was huge, it could not be completed for many years. He heard that there were many bronze vessels in the Tongxi Mountain Temple in Xiangzhou, and he wanted to transform the ghosts
神。取充成辦。遂州判史張邵。告事人源。請船數艘壯士百人。張曰。此廟靈驗。獄者輒斃。且蠻人守護。恐此難果。高曰。禑與君其共死則身留。張即給人船。未至一宿。神已預知。風震云冥。鳥獸鳴呼。俄而高到。霧歇日明。未至廟屋。二十餘步。有兩銅鑊。各數百斛。見一大蛇。長十餘丈。從鑊騰出。亙身斷道。從者百人。悉皆退散。高乃敕服。而進振錫。告蛇曰。汝前世罪業故受蟒。不聞三寶。何由自拔。吾造丈六無量壽像。聞此鐃銅。遠來相詣。幸可開路使我得前。蛇乃舉𥸦頭。看高引身而去。高躬率人徒。捷取銅器。唯床頭唾壺。可容四舛。蝘[蟲*彌]長尺有餘。踴躍出入。遂置不取。廟器重大少不收一。唯勝小者。船滿而歸。守廟之人。即蠻莫敢推拒。高還都鑄像。以元壽九年畢功。神表端嚴。威光偉曜。造像靈異聲傳矣。
第十七阿彌陀佛化作鸚鵡鳥引起安息國感應(出外國記)
安息國人不識佛法。居邊地鄙質愚氣。時有鸚鵡鳥。其色黃金青白文飾。能作人語。王臣人民共愛。身肥氣力弱。有人問曰。汝以何物為食。曰我聞阿彌陀佛唱以為食。身肥力強。若欲養我。可唱佛名。諸人競唱。鳥漸飛騰空中還住地。鳥曰。汝等欲見豐饒土不。答欲見之。鳥曰。若欲見當乘我羽。諸人乘其
【現代漢語翻譯】 現代漢語譯本： 神（指阿彌陀佛或其化身）爲了完成鑄造佛像的材料，遂州判史張邵，由告事人源出面，請求提供幾艘船和一百名壯士。張邵說：『這座廟宇非常靈驗，囚犯到這裡就會斃命，而且有蠻人守護，恐怕難以成功。』高僧回答說：『我和你一起，如果失敗就共同犧牲，把屍體留下。』張邵於是提供船隻和人手。還沒到廟宇，神就預先知道了。狂風大作，烏雲密佈，鳥獸哀鳴。不久高僧到達，霧氣消散，陽光明媚。距離廟宇還有二十多步遠，有兩口銅鑊，每口能裝幾百斛。只見一條大蛇，長十多丈，從鑊中騰出，橫身擋住道路。跟隨的人一百多人，全部退散。高僧於是整理衣袍，向前走去，搖動錫杖，對蛇說：『你前世罪業深重，所以受蟒蛇之身。不聞三寶（佛、法、僧），如何能夠解脫？我來這裡是爲了鑄造丈六高的無量壽佛像（阿彌陀佛），聽到這裡的鐃銅之聲，遠道而來。希望你能讓開道路，讓我過去。』蛇於是抬起頭，看著高僧，然後轉身離去。高僧親自帶領眾人，迅速取走銅器。只有床頭的唾壺，大約能裝四舛（古代容量單位），裡面有一隻蝘蜓（壁虎），長一尺多，跳躍出入，於是就沒拿走。廟裡的器物，大的小的，沒有拿走一件，只拿走比較小的。船裝滿了就返回。守護廟宇的蠻人，沒有誰敢阻攔。高僧回到都城鑄造佛像，在元壽九年完成。佛像神態端莊，威嚴光明。鑄造佛像的靈異事蹟傳開了。
第十七 阿彌陀佛化作鸚鵡鳥引起安息國感應（出自《外國記》）
安息國（古代中亞國家）的人不瞭解佛法，居住在邊遠地區，民風鄙陋愚昧。當時有一隻鸚鵡鳥，它的顏色是黃金色、青色和白色相間，能說人話，國王、大臣和人民都很喜愛它。鸚鵡鳥身體肥胖，但氣力虛弱。有人問它：『你吃什麼東西？』鸚鵡鳥回答說：『我聽說唸誦阿彌陀佛的名號可以作為食物，這樣身體肥胖而且力氣強壯。如果想飼養我，可以唸誦佛的名號。』眾人爭相念誦佛號。鸚鵡鳥漸漸飛騰到空中，然後又回到地上。鸚鵡鳥說：『你們想看豐饒的土地嗎？』眾人回答說：『想看。』鸚鵡鳥說：『如果想看，就騎在我的羽毛上。』眾人騎在它的羽毛上。
【English Translation】 English version: The deity (referring to Amitabha Buddha or his manifestation) needed materials to complete the casting of the Buddha statue. Zhang Shao, the judge of Sui Prefecture, through the informant Yuan, requested several ships and a hundred strong men. Zhang Shao said, 'This temple is very efficacious; prisoners die here, and it is guarded by barbarians, so it may be difficult to succeed.' The high monk replied, 'I and you will be together; if we fail, we will die together and leave our bodies behind.' Zhang Shao then provided ships and manpower. Before arriving at the temple, the deity already knew. The wind roared, dark clouds gathered, and birds and beasts cried. Soon the high monk arrived, the fog dissipated, and the sun shone brightly. About twenty steps away from the temple, there were two copper cauldrons, each holding several hundred hu (ancient unit of volume). A large snake, more than ten zhang (ancient unit of length) long, emerged from the cauldron, blocking the road with its body. The hundred or so followers all scattered. The high monk then adjusted his robes, walked forward, and shook his tin staff, saying to the snake, 'Your past sins are heavy, so you are in the form of a python. Not hearing of the Three Jewels (Buddha, Dharma, Sangha), how can you be liberated? I have come here to cast a sixteen-foot-tall statue of Amitayus Buddha (Amitabha), having heard the sound of the nao (a type of cymbal) here, from afar. I hope you can make way so that I can pass.' The snake then raised its head, looked at the high monk, and then turned and left. The high monk personally led the people to quickly take the copper utensils. Only the spittoon by the bedside, which could hold about four chuan (ancient unit of volume), contained a gecko, more than a foot long, jumping in and out, so they did not take it. None of the temple's utensils, large or small, were taken, only the smaller ones. The ships were filled and returned. None of the barbarians guarding the temple dared to stop them. The high monk returned to the capital to cast the Buddha statue, which was completed in the ninth year of Yuanshou. The Buddha statue had a dignified appearance and majestic light. The miraculous events of casting the Buddha statue spread.
Seventeenth: Amitabha Buddha Transforms into a Parrot, Causing a Response in the Country of Anxi (From 'Records of Foreign Countries')
The people of Anxi (an ancient Central Asian country) did not understand the Buddha-dharma, living in remote areas with crude and ignorant customs. At that time, there was a parrot, its color being a mixture of gold, blue, and white, which could speak human language. The king, ministers, and people all loved it. The parrot was fat but weak. Someone asked it, 'What do you eat?' The parrot replied, 'I have heard that reciting the name of Amitabha Buddha can be taken as food, so I am fat and strong. If you want to raise me, you can recite the name of the Buddha.' The people competed to recite the Buddha's name. The parrot gradually flew into the air and then returned to the ground. The parrot said, 'Do you want to see the bountiful land?' The people replied, 'We want to see it.' The parrot said, 'If you want to see it, ride on my feathers.' The people rode on its feathers.
羽翼。力猶少弱。鳥勸令唸佛。即飛騰虛空中。指西方而去。王臣嘆異曰。此是阿彌陀佛。化作鳥身。引攝邊鄙。豈非現身往生。即于彼地立精舍。號鸚鵡寺。每齋日修唸佛三昧。以其已來。安息國人。少識佛法。往生凈土者蓋多矣。
第十八阿彌陀佛作大魚身引攝漁人感應(出外國記)
執師子國西南極目不知幾里。有絕島。編居屋舍五百餘戶。捕鳥為食。更不聞佛法。時數千大魚。海渚寄來。一一作人語。唱南無阿彌陀佛。海人見之。不了所由。唯依唱言。名阿彌陀魚。有人唱阿彌陀。魚漸近岸。頻唱殺之而不去。肉甚美。若諸人久唱。所執取者。肉味最上。少唱得者辛苦之。一渚漁人。耽嗜魚肉。唱阿彌陀佛名為業。初食者一人壽盡。命終三月之後。乘紫雲放光明。來至海渚濱。告諸人曰。吾是捕魚之中老首。命終生極樂世界。其大魚者。阿彌陀如來化作。彼佛哀愍我等愚氣。作大魚身。勸進唸佛三昧。若不信者。當見魚骨。皆是蓮花。諸人歡喜。見所舍骨。皆是蓮花。見者感悟。斷殺生念阿彌陀佛。所居之人。皆生凈土。空荒年久。執師子國師子賢大阿羅漢。乘神通往到彼島。傳說如此矣。
第十九信婦言稱阿彌陀佛名感應(出外國賢聖記)
昔天竺阿輸沙國中。有一婆羅門。愚癡
【現代漢語翻譯】 現代漢語譯本 羽毛和翅膀還不夠強壯，鳥勸說他念佛，隨即騰空飛起，指向西方而去。國王和大臣們驚歎道：『這一定是阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）化作鳥身，引導邊遠地區的人們。這難道不是現身往生嗎？』 於是就在那裡建立了精舍，名為鸚鵡寺。每逢齋日，就修習唸佛三昧。自從那以後，安息國（Parthia，古代中亞國家）的人們，逐漸認識了佛法，往生凈土的人也很多了。 第十八 阿彌陀佛作大魚身引攝漁人感應 (出自《外國記》) 執師子國（Sri Lanka，斯里蘭卡古稱）西南方，極目遠眺不知多少里，有一座孤島，島上居民約五百多戶，以捕鳥為食，從未聽聞佛法。當時有數千條大魚，被海浪沖到岸邊，每條魚都會說人話，唱唸『南無阿彌陀佛（Namo Amitabha Buddha，皈依阿彌陀佛）』。海邊的人們見到這種情形，不明白是什麼原因，只是跟著魚一起唱唸。他們稱這些魚為『阿彌陀魚』。有人唱唸『阿彌陀』，魚就逐漸靠近岸邊，即使頻繁地唱唸著要殺死它們，魚也不離開。魚肉非常美味。如果人們長時間唱唸，所捕獲的魚，肉的味道就最好。如果唱唸的時間短，捕魚就會很辛苦。一個海灘上的漁民，沉迷於魚肉的美味，把唱唸『阿彌陀佛』當作職業。最初吃魚的一個人壽命終結，死後三個月，乘著紫色的雲朵，放出光明，來到海灘邊，告訴眾人說：『我是捕魚人中的老首領，死後往生到了極樂世界。那些大魚，是阿彌陀如來（Amitabha Tathagata，阿彌陀佛的另一種稱謂）化作的。佛陀憐憫我們這些愚昧的人，化作大魚的身形，勸導我們精進唸佛三昧。如果不相信，可以看看魚骨，全部都是蓮花。』 眾人聽后歡喜，看到他們丟棄的魚骨，果然全部都是蓮花。見到此景的人們深受感動，斷絕了殺生，唸誦阿彌陀佛。居住在那裡的人們，都往生到了凈土。荒廢多年之後，執師子國的師子賢大阿羅漢（Simhavihara, a great Arhat from Sri Lanka），憑藉神通來到這座島上，講述了這個故事。 第十九 信婦言稱阿彌陀佛名感應 (出自《外國賢聖記》) 過去在天竺（India，印度的古稱）的阿輸沙國中，有一位婆羅門（Brahmin，古印度祭司階層），非常愚癡。
【English Translation】 English version Their feathers and wings were still weak. A bird encouraged him to recite the Buddha's name. Immediately, he soared into the sky, heading west. The king and his ministers exclaimed in amazement, 'This must be Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land) transforming into a bird to guide the people of the remote regions. Is this not a manifestation of rebirth?' Thereupon, they established a monastery there, named Parrot Temple. On every fast day, they practiced the Samadhi of Buddha-recitation. Since then, the people of Parthia (Parthia, an ancient Central Asian country) gradually came to know the Buddha's teachings, and many were reborn in the Pure Land. Eighteenth: Amitabha Buddha Transforms into a Great Fish to Guide Fishermen (From 'Records of Foreign Lands') Southwest of Sri Lanka (Sri Lanka, anciently known as Sinhala), beyond sight for countless miles, lies a remote island with over five hundred households, who subsist by catching birds. They have never heard of the Buddha's teachings. At that time, thousands of large fish were washed ashore, each speaking in human language, chanting 'Namo Amitabha Buddha (Namo Amitabha Buddha, Homage to Amitabha Buddha)'. The people by the sea, seeing this, did not understand the reason, but simply chanted along with the fish. They called these fish 'Amitabha Fish'. When someone chanted 'Amitabha', the fish gradually approached the shore, and even when frequently chanted to be killed, they did not leave. The fish meat was very delicious. If people chanted for a long time, the fish they caught tasted the best. If they chanted for a short time, catching fish was difficult. A fisherman on one beach, indulging in the delicious fish meat, made chanting 'Amitabha Buddha' his profession. The first person who ate the fish reached the end of his life, and three months after his death, riding on purple clouds and emitting light, he came to the beach and told everyone, 'I was the old leader among the fishermen. After death, I was reborn in the Land of Ultimate Bliss. Those large fish were transformed by Amitabha Tathagata (Amitabha Tathagata, another name for Amitabha Buddha). The Buddha, out of compassion for our ignorant minds, transformed into the form of a large fish to encourage us to diligently practice the Samadhi of Buddha-recitation. If you do not believe, look at the fish bones, all of which are lotus flowers.' The people rejoiced upon hearing this and saw that the fish bones they had discarded were indeed all lotus flowers. Those who saw this were deeply moved, ceased killing, and recited Amitabha Buddha. All the people who lived there were reborn in the Pure Land. After many years of desolation, Simhavihara, a great Arhat (Simhavihara, a great Arhat from Sri Lanka) from Sri Lanka, using his supernatural powers, came to this island and told this story. Nineteenth: Faith in a Woman's Words and Recitation of Amitabha Buddha's Name (From 'Records of Foreign Saints') In the past, in the country of Ashusha in India (India, the ancient name for India), there was a Brahmin (Brahmin, the priestly class of ancient India) who was very foolish.
不信。惡業嚴身。其婦凈信。解唸佛定。婦每勸夫曰。汝可念無量壽佛。夫不隨。此婆羅門多欲愛婦。情深染著。不知厭足。時婦曰。夫婦如雙羽。汝如何不似我行。既不隨我心。我亦汝不隨。眾不順情。時婆羅門曰。我愚癡故。不能持汝行。將如何。婦曰。汝定一時。我修唸佛定訖擊金鼓時。將唱南無阿彌陀佛。入寢屋方交臥。婆羅門如言而行。三年後依微疾而卒。脅下尚暖。婦疑不葬。五日方活。悲泣謂婦言。吾死入鑊湯地獄。羅剎婆以鐵杖打罪人。打動鑊緣。即謂汝金鼓聲。不覺高聲唱南無阿彌陀佛。爾時地獄如涼池。蓮花彌滿其中。聲所及罪人皆生凈土。羅剎白王。王放還吾曰。以此奇事傳說人間。即說一偈云。
若人造多罪 應墮地獄中 才聞彌陀名 猛火為清冷
婆羅門憶持而再說。聞者歡喜矣。
第二十十念往生感應(出凈土論)
聞有一人不識姓名。其性粗險。不信因果。常以殺獵為業。遇疾臨終。備見地獄苦具。及所殺眾生。並來債命。其人悔曰。我平生不信師僧語。今日所見。果如經說。遂告家中人曰。汝等教我。兒等報云。若為相救。其人告曰。汝若不能救我者。急遣一人。就寺請一師。來救我也。即依其言。請得一僧。其人見僧。悲泣而言。愿師。慈悲急救弟
子。僧報云。旦越平生不信三寶。今日垂終。卒救難得也。其人云。實爾。師讀佛經。如弟子罪人。命終之時有救法不。僧答曰。觀經有文。其文云云。忽然踴躍歡喜。云佛言有地獄。如言即有者。佛言十念得往生。弟子定得往生也。即告家人曰。可持火來。家人莊火香爐授其人。語曰。我今小時。即入地獄。在爐鑊中。何用香爐。可將火來著我手中。遂左手莊火。右手握香。面向西方。至心念佛。未滿十念。即告眾云。佛從西來。大有徒眾。並放光明。授我花座。言畢即卒。此是十念往生也。
第二十一釋雙惠圖造阿閦佛感應(出隨記)
隋開皇中。有釋雙惠。不知何處人。一生期不退轉位。圖阿閦佛像一十體。又造同像一十二體。長三尺立像。專心祈請感應。夢感二人僧。一人自稱日光。一人自稱喜辟。汝識阿閦佛本願不。答粗知。二僧歡喜曰。善哉如汝。在濁惡世中。歸依阿閦佛。於一生中。入不退位。得生歡喜。覺已彌念。臨終啟眾曰。吾今往生歡喜國矣。
第二十二造藥師形像得五十年壽感應(出三寶記)
昔天竺有婆羅門。富貴而無子息。祈請自在天。其婦有身。九月滿足生男子。色貌端正。生眾人愛敬。時有一尼干善占。相見不悅云。此兒有眾相。未足繼家業。余壽二年。父
【現代漢語翻譯】 現代漢語譯本： （僧人）回報說：『這個施主平生不相信三寶（佛、法、僧）。如今臨終，突然救助，很難成功啊。』那人說：『確實如此。師父讀誦佛經，像我這樣的罪人，臨終之時有什麼救助的方法嗎？』僧人回答說：『《觀經》中有經文，經文是這樣說的……』（那人）忽然踴躍歡喜，說：『佛說有地獄，如果說有，那就是有。佛說十念就能往生，我一定能往生！』隨即告訴家人說：『可以拿火來。』家人拿著點燃的香爐遞給他。他說：『我現在（如果）立刻進入地獄，就在爐鑊（地獄刑具）之中，要香爐有什麼用？可以把火拿來放在我手中。』於是左手拿著火，右手握著香，面向西方，至誠唸佛。還沒念滿十聲，就告訴眾人說：『佛從西方來，有很多弟子，並且放出光明，授予我蓮花寶座。』說完就去世了。這就是十念往生啊。
第二十一、釋雙惠圖繪阿閦佛（Akshobhya Buddha）像獲得感應（出自《隨記》）
隋朝開皇年間，有位名叫釋雙惠的僧人，不知道是哪裡人。他一生期望證得不退轉位（不會退轉的菩薩果位）。於是繪製阿閦佛像十幅，又塑造同樣的佛像一十二尊，都是三尺高的立像。他專心祈請，獲得了感應。夢中感應到兩位僧人，一位自稱是日光（Nikko），一位自稱是喜辟（Kushiki）。（他們問雙惠）『你瞭解阿閦佛的本願嗎？』（雙惠）回答說：『粗略知道一些。』兩位僧人歡喜地說：『太好了，像你這樣，在污濁的惡世中，皈依阿閦佛，在一生之中，就能進入不退轉位，得以往生歡喜世界（Abhirati）。』醒來后更加精進唸佛。臨終時告訴眾人說：『我今天要往生歡喜國了。』
第二十二、塑造藥師（Bhaisajyaguru）佛形像獲得五十年壽命的感應（出自《三寶記》）
過去在天竺（India），有一位婆羅門（Brahmin），富貴卻沒有兒子。他祈請自在天（Isvara），他的妻子懷了身孕。九個月後生下一個男孩，容貌端正，生來就受到眾人的愛敬。當時有一位尼干（Nigantha，耆那教徒）善於占卜，見到這個孩子后很不高興，說：『這個孩子有各種吉相，但不足以繼承家業，而且壽命只有兩年。』父親
【English Translation】 English version: The monk reported, 'This benefactor has never believed in the Three Jewels (Buddha, Dharma, Sangha) in his life. Now, at the point of death, a sudden rescue is difficult to achieve.' That person said, 'Indeed. Master, you read the Buddhist scriptures. Is there a way to save a sinner like me at the time of death?' The monk replied, 'There is a passage in the Contemplation Sutra, which says...' (That person) suddenly jumped up with joy and said, 'The Buddha said there is hell. If he said there is, then there is. The Buddha said that ten recitations will lead to rebirth in the Pure Land. I will definitely be reborn!' Then he told his family, 'Bring the fire.' The family handed him a lit incense burner. He said, 'If I were to enter hell immediately, I would be in the cauldron (a tool of torture in hell). What use is an incense burner? Bring the fire and put it in my hand.' So he held the fire in his left hand and grasped the incense in his right hand, facing west, sincerely reciting the Buddha's name. Before he had finished ten recitations, he told the crowd, 'The Buddha is coming from the West, with a large following, and emitting light, giving me a lotus seat.' After saying that, he passed away. This is rebirth through ten recitations.
Twenty-first:釋 Shuanghui's Drawing of Akshobhya Buddha Image and the Response (From 'Sui Ji')
During the Kaihuang period of the Sui Dynasty, there was a monk named Shi Shuanghui, whose origin was unknown. He aspired to attain the state of non-regression (Avivartana) in this lifetime. Therefore, he drew ten images of Akshobhya Buddha and sculpted twelve identical statues, all three feet tall. He prayed wholeheartedly and received a response. In a dream, he sensed two monks, one claiming to be Nikko and the other claiming to be Kushiki. (They asked Shuanghui) 'Do you understand the original vows of Akshobhya Buddha?' (Shuanghui) replied, 'I know a little.' The two monks joyfully said, 'Excellent, like you, in this turbid and evil world, by taking refuge in Akshobhya Buddha, in one lifetime, you can enter the state of non-regression and be reborn in the Land of Joy (Abhirati).' Upon waking up, he became even more diligent in reciting the Buddha's name. At the time of his death, he told the crowd, 'I am going to be reborn in the Land of Joy today.'
Twenty-second: Creating the Image of Bhaisajyaguru and Gaining Fifty Years of Life (From 'Sanbao Ji')
In the past, in India, there was a Brahmin who was wealthy but had no children. He prayed to Isvara, and his wife became pregnant. After nine months, she gave birth to a boy, whose appearance was dignified, and he was loved and respected by everyone. At that time, there was a Nigantha who was good at divination. Seeing this child, he was unhappy and said, 'This child has various auspicious signs, but he is not enough to inherit the family business, and his life is only two years.' The father
母聞之生憂惱。如中毒箭。時有昔親友。作沙門洞達奧秘。問其因緣。具答上事。沙門云。汝依七佛法。造藥師如來形像。如法供養。即以白初齋日。如法式供養。父婆羅門夜夢。異服赤冠冥道乘青馬。捧札來造言。汝依七佛法。造像供養。更得子五十年壽。果后如夢矣。
第二十三昔有一貴姓祈請藥師靈像得富貴感應(同記)
昔聞天竺有一貴姓。甚貧乏乞食自活。所至城邑皆閉門戶。人皆名為閉門。常自憂悲。往詣藥師靈像寺中。右繞佛像。至心悔過。斷食五日。如夢從像出妙色身。似少像。告言。汝宿業頗滅。必得富饒。可還父母舊宅。覺后語已到舊宅。城廓頹壞。唯有朽柱樑木。信告敕兩日而住。以杖掘地。自然伏藏顯現。此即父母所畜收也。一年內得富貴。此即依佛力矣。
第二十四貧人以一文銅錢供養藥師像得富貴感應(出冥志記)
唐邊州有貧人。孤獨自活。家內唯有一文銅錢。女人思惟。此錢不可為一生資糧。當供佛像。即往伽藍。供養藥師靈像。經七日住鄰縣有富家。其婦頓死。更求他女。良久不得隨情。更祈請同寺像。夢所感以彼孤女為婦。共得福壽。生三男二女。皆謂佛力矣。
第二十五破戒者稱藥師名戒還得凈感應(出尚綩法師傳)
昔有一比丘。往
【現代漢語翻譯】 現代漢語譯本：母親聽聞此事，憂愁煩惱，如同身中毒箭。當時有一位過去的親友，是位沙門（出家修行的人），通達奧秘，詢問事情的因由。母親將上述事情全部告知。沙門說：『您依照七佛法（過去七佛所說的法），塑造藥師如來（藥師琉璃光如來）的形像，如法供養。』於是母親在白月初齋日，如法供養。父親婆羅門（古印度祭司階層）夜裡夢見，一位穿著奇異服裝、頭戴紅色帽子的冥道使者，乘坐青色的馬，捧著文書前來，說道：『您依照七佛法，塑造佛像供養，可以再得到五十年壽命。』之後果然如夢中所說。 第二十三 昔日有一位貴族祈請藥師靈像，得到富貴感應（同記） 過去聽說天竺（古印度）有一位貴族，非常貧乏，靠乞討為生。他所到的城邑都緊閉門戶，人們都叫他『閉門』。他常常為此憂愁悲傷，於是前往藥師靈像寺中，右繞佛像，至誠懺悔過錯，斷食五日。在夢中，從佛像中出現一個妙色身，像個年少的佛像，告訴他說：『你過去的業障已經消滅了很多，必定會得到富饒。可以回到你父母的舊宅。』醒來后，他按照夢中的話回到舊宅，發現城墻已經頹壞，只有腐朽的柱子和梁木。他相信佛的教誨，在那裡住了兩天，用杖挖掘地面，自然有伏藏顯現出來。這些就是他父母所積蓄的。一年之內，他就變得富貴起來。這都是依靠佛的力量啊。 第二十四 貧窮的人用一枚銅錢供養藥師像，得到富貴感應（出自《冥志記》） 唐朝邊州有一位貧窮的人，孤身一人生活。家中只有一枚銅錢。這位女子心想：『這枚錢不能作為我一生的資糧，不如用來供養佛像。』於是前往伽藍（寺廟），供養藥師靈像。過了七天，鄰縣有一戶富人家，他的妻子突然去世。富人想再娶一個女子，很久都找不到合意的。於是也到同一座寺廟祈請佛像，夢中得到感應，讓他娶那位孤女為妻，共同獲得福壽，生了三個兒子和兩個女兒。大家都認為是佛的力量啊。 第二十五 破戒的人稱念藥師名號，戒律還得清凈的感應（出自《尚綩法師傳》） 過去有一位比丘（出家修行的男子），往
【English Translation】 English version: The mother, upon hearing this, felt worried and distressed, as if struck by a poisoned arrow. At that time, a former friend, a Shramana (ascetic monk) who understood profound secrets, inquired about the cause. The mother explained everything that had happened. The Shramana said, 'You should, according to the Seven Buddhas' Dharma (the teachings of the seven past Buddhas), create an image of Bhaisajyaguru Tathagata (Medicine Buddha) and make offerings to it according to the Dharma.' So, on the first day of the white month, she made offerings according to the proper rituals. The father, a Brahmin (a member of the priestly class in ancient India), dreamed that night of a messenger from the underworld, wearing strange clothes and a red hat, riding a blue horse, and holding a document. The messenger said, 'Because you created and made offerings to the image according to the Seven Buddhas' Dharma, you will gain another fifty years of life.' Afterwards, it happened just as in the dream. Twenty-third: In the past, a noble person prayed to the efficacious image of Bhaisajyaguru and received the response of wealth and honor (from the same record). It was once heard that in India (ancient India), there was a noble person who was very poor and lived by begging. Every city he went to had closed doors, and people called him 'Closed Door'. He was often worried and sad about this, so he went to the temple with the efficacious image of Bhaisajyaguru, circumambulated the Buddha image to the right, sincerely repented of his faults, and fasted for five days. In a dream, a wondrous body emerged from the image, resembling a young Buddha image, and told him, 'Your past karma has been greatly diminished, and you will surely become wealthy. You can return to your parents' old home.' After waking up, he followed the instructions in the dream and returned to his old home, where he found the city walls dilapidated, with only rotten pillars and beams. Believing in the Buddha's teachings, he stayed there for two days and dug the ground with a staff, and naturally hidden treasures appeared. These were the savings of his parents. Within a year, he became wealthy. This was all due to the power of the Buddha. Twenty-fourth: A poor person made an offering of one copper coin to the image of Bhaisajyaguru and received the response of wealth and honor (from 'Records of the Underworld'). During the Tang Dynasty, in Bianzhou, there was a poor person who lived alone. He only had one copper coin in his house. The woman thought, 'This coin cannot be my life's sustenance, so I should use it to make offerings to the Buddha image.' So she went to the Sangharama (monastery) and made offerings to the efficacious image of Bhaisajyaguru. After seven days, a wealthy family in the neighboring county had a wife who suddenly died. The wealthy man wanted to marry another woman, but could not find a suitable one for a long time. So he also went to the same temple to pray to the Buddha image, and in a dream, he was inspired to marry that orphaned girl as his wife, and together they obtained blessings and longevity, and had three sons and two daughters. Everyone believed it was the power of the Buddha. Twenty-fifth: A person who had broken the precepts, by reciting the name of Bhaisajyaguru, received the response of having his precepts purified again (from 'The Biography of Dharma Master Shang Wan'). In the past, there was a Bhikshu (Buddhist monk) who went to
游西域。欲請問得戒源由。發足到天竺。適見一人阿羅漢。即請問僧尼得戒不得戒。阿羅漢言。我是小乘聖者。不知菩薩僧尼等戒得不。汝在暫住。我上升兜率。奉問彌勒。即入定向天。具問僧尼並得戒請靈驗。彌勒即取金花云。若邊地僧尼。取金花入羅漢手掌。不得莫入。發心既訖。得花安手其花入掌中。高一尺顯現。以此為驗。復問。若受戒已更有犯者。如何遠得所失。彌勒答。若聲聞法。犯性戒現身難得。若大乘法此事不難東方有土名凈琉璃。佛名藥師。以本願故。破戒稱名。必得凈戒。比丘聞已。后說此事。聞者信受矣。
第二十六夏侯均造藥師形像免罪感應(出靈應記)
夏侯均者勇州人也。顯慶二年。受重病經四十餘日。昏亂悶絕而死。自被配作牛身。祈云。嘗三度于陰師處受戒。兼受持藥師經。自造形像。自省無過。何遣作牛身受苦如此。均已被配磨坊。經二十四日苦使。后為勘受戒等。是實不虛。始得免罪。還蘇說此事矣。
第二十七藥師如來救產苦感應(出藥師驗記)
淄州有女人。有身十二月不得產。身體疲苦。骨髓𤺄痛。舉聲啼哭。受沙門邁公教。稱藥師名。夢佛自來救。彌信隨唱。苦漸息產男子。人皆謂希奇矣。
第二十八溫州司馬家室親屬一日之中造藥師
【現代漢語翻譯】 現代漢語譯本： 遊歷西域，想要請問關於得戒的根源和由來。於是前往天竺（India）。恰巧遇到一位阿羅漢（Arhat，已證得小乘果位的聖者）。我便向他請教關於僧尼得戒與否的問題。阿羅漢說：『我是小乘的聖者，不知道菩薩僧尼等戒是否能得。你在此暫住，我將上升到兜率天（Tushita Heaven），去請問彌勒菩薩（Maitreya）。』隨即入定昇天，詳細詢問了關於僧尼得戒的靈驗之事。彌勒菩薩便取出金花說：『如果是邊地的僧尼，就取金花放入阿羅漢的手掌中，能放入則表示可以得戒，否則就不能。』發願完畢后，金花安放在阿羅漢的手中，那花便進入掌中，顯現出一尺高。以此作為驗證。又問：『如果受戒之後再有違犯戒律的情況，如何才能重新獲得所失去的戒體？』彌勒菩薩回答說：『如果是聲聞法（Śrāvakayāna，小乘佛法），違犯了根本戒，那麼在現世很難恢復。如果是大乘法，這件事並不難。東方有一國土名為凈琉璃世界（Pure Emerald Lapis Lazuli World），佛名為藥師佛（Bhaisajyaguru）。因為他的本願的緣故，即使是破戒之人，只要稱念他的名號，必定能夠重新獲得清凈的戒體。』比丘聽聞之後，後來講述了這件事，聽聞的人都信受奉行。
第二十六 夏侯均造藥師形像免罪感應（出自《靈應記》）
夏侯均是勇州人。顯慶二年，身患重病，經過四十多天，昏亂悶絕而死。他自己說被判作牛身。祈禱說：『我曾經三次在陰師處受戒，兼受持《藥師經》，自己也塑造了藥師佛的形像，自己反省也沒有什麼過錯，為什麼還要讓我作牛身受苦如此？』夏侯均已經被分配到磨坊，經歷了二十四天的苦役。後來經過覈實他受戒等事，確實不虛假，才得以免罪，還陽后講述了這件事。
第二十七 藥師如來救產苦感應（出自《藥師驗記》）
淄州有一位婦女，懷孕十二個月都無法生產，身體疲憊痛苦，骨髓疼痛，大聲啼哭。受到沙門邁公的教導，稱念藥師佛的名號。夢見佛親自來救助，更加相信並隨之唱唸。痛苦漸漸減輕，最終生下了一個男孩。人們都認為這是很稀奇的事情。
第二十八 溫州司馬家室親屬一日之中造藥師 English version: Traveling in the Western Regions, I wished to inquire about the origin and causes of receiving precepts. I set out for India (Tianzhu). I happened to meet an Arhat (a perfected being who has attained Nirvana). I immediately asked him whether monks and nuns could receive precepts or not. The Arhat said, 'I am a Holy One of the Hinayana (Small Vehicle). I do not know whether Bodhisattva monks and nuns can receive precepts or not. Stay here for a while. I will ascend to Tushita Heaven (the heaven of contentment) and ask Maitreya (the future Buddha).' He then entered Samadhi (a state of meditative consciousness) and ascended to heaven, asking in detail about the efficacy of monks and nuns receiving precepts. Maitreya then took a golden flower and said, 'If they are monks and nuns from the border regions, take the golden flower and place it in the Arhat's palm. If it fits, they can receive the precepts; if not, they cannot.' After the vow was made, the flower was placed in the Arhat's hand, and the flower entered the palm, appearing one foot high. This is the verification. I further asked, 'If someone violates the precepts after receiving them, how can they regain what they have lost from afar?' Maitreya replied, 'If it is the Dharma of the Śrāvakayāna (Vehicle of Hearers), it is difficult to recover in this life if one violates the fundamental precepts. If it is the Mahayana (Great Vehicle) Dharma, this is not difficult. In the East, there is a land called the Pure Emerald Lapis Lazuli World (Jing Liuli Shijie), and the Buddha is named Bhaisajyaguru (Medicine Buddha). Because of his original vows, even if one has broken the precepts, by reciting his name, one will surely regain pure precepts.' After hearing this, the Bhikshu (monk) later told this story, and those who heard it believed and accepted it.
Twenty-sixth: Xiahou Jun's Response of Averting Sin by Making an Image of Bhaisajyaguru (From the Record of Miraculous Responses)
Xiahou Jun was a person from Yongzhou. In the second year of Xianqing, he suffered from a serious illness for more than forty days, becoming confused, depressed, and dying. He himself said he was assigned to be a cow. He prayed, 'I have received precepts three times from the Yin Teacher, and I also uphold the Medicine Buddha Sutra. I have also made an image of the Medicine Buddha. I have reflected on myself and have no faults. Why should I be made a cow and suffer like this?' Xiahou Jun had already been assigned to the mill, enduring twenty-four days of hard labor. Later, after verifying his receiving of precepts and other matters, it was indeed true, and he was acquitted and returned to life, telling this story.
Twenty-seventh: The Response of Bhaisajyaguru Saving from the Suffering of Childbirth (From the Record of Verifications of the Medicine Buddha)
There was a woman in Zizhou who was unable to give birth after being pregnant for twelve months. Her body was exhausted and in pain, her bone marrow aching, and she cried out loudly. She was taught by the Shramana (Buddhist monk) Mai Gong to recite the name of the Medicine Buddha. She dreamed that the Buddha came to save her personally, and she believed and chanted accordingly. The pain gradually subsided, and she finally gave birth to a boy. People all said it was a rare and wonderful thing.
Twenty-eighth: The Family and Relatives of the Sima Family in Wenzhou Made the Medicine Buddha in One Day
【English Translation】 English version: Traveling in the Western Regions, I wished to inquire about the origin and causes of receiving precepts. I set out for India (Tianzhu). I happened to meet an Arhat (a perfected being who has attained Nirvana). I immediately asked him whether monks and nuns could receive precepts or not. The Arhat said, 'I am a Holy One of the Hinayana (Small Vehicle). I do not know whether Bodhisattva monks and nuns can receive precepts or not. Stay here for a while. I will ascend to Tushita Heaven (the heaven of contentment) and ask Maitreya (the future Buddha).' He then entered Samadhi (a state of meditative consciousness) and ascended to heaven, asking in detail about the efficacy of monks and nuns receiving precepts. Maitreya then took a golden flower and said, 'If they are monks and nuns from the border regions, take the golden flower and place it in the Arhat's palm. If it fits, they can receive the precepts; if not, they cannot.' After the vow was made, the flower was placed in the Arhat's hand, and the flower entered the palm, appearing one foot high. This is the verification. I further asked, 'If someone violates the precepts after receiving them, how can they regain what they have lost from afar?' Maitreya replied, 'If it is the Dharma of the Śrāvakayāna (Vehicle of Hearers), it is difficult to recover in this life if one violates the fundamental precepts. If it is the Mahayana (Great Vehicle) Dharma, this is not difficult. In the East, there is a land called the Pure Emerald Lapis Lazuli World (Jing Liuli Shijie), and the Buddha is named Bhaisajyaguru (Medicine Buddha). Because of his original vows, even if one has broken the precepts, by reciting his name, one will surely regain pure precepts.' After hearing this, the Bhikshu (monk) later told this story, and those who heard it believed and accepted it.
Twenty-sixth: Xiahou Jun's Response of Averting Sin by Making an Image of Bhaisajyaguru (From the Record of Miraculous Responses)
Xiahou Jun was a person from Yongzhou. In the second year of Xianqing, he suffered from a serious illness for more than forty days, becoming confused, depressed, and dying. He himself said he was assigned to be a cow. He prayed, 'I have received precepts three times from the Yin Teacher, and I also uphold the Medicine Buddha Sutra. I have also made an image of the Medicine Buddha. I have reflected on myself and have no faults. Why should I be made a cow and suffer like this?' Xiahou Jun had already been assigned to the mill, enduring twenty-four days of hard labor. Later, after verifying his receiving of precepts and other matters, it was indeed true, and he was acquitted and returned to life, telling this story.
Twenty-seventh: The Response of Bhaisajyaguru Saving from the Suffering of Childbirth (From the Record of Verifications of the Medicine Buddha)
There was a woman in Zizhou who was unable to give birth after being pregnant for twelve months. Her body was exhausted and in pain, her bone marrow aching, and she cried out loudly. She was taught by the Shramana (Buddhist monk) Mai Gong to recite the name of the Medicine Buddha. She dreamed that the Buddha came to save her personally, and she believed and chanted accordingly. The pain gradually subsided, and she finally gave birth to a boy. People all said it was a rare and wonderful thing.
Twenty-eighth: The Family and Relatives of the Sima Family in Wenzhou Made the Medicine Buddha in One Day
像七軀感應(出靈應記)
溫州司馬。得長病欲衰死。親屬奴婢。來集家室涕泣。既死經一日。親屬知識。至心歸依藥師。請除病應。一日造形像七軀。如法供養。至第二日。悶絕還活云。我出家時。從三人冥官被縛。過幽闇路。無人相從。至一城中。見有高座。玉冠神並坐。前有數千人。皆被枷鎖。問使者誰。答琰魔王也。時可活汝罪。時王召問。汝有作善不。答我未了志早死。王言。汝惡無量。定不可免脫地獄。爾時有異光。照司馬之身。王知而告。汝親屬奴婢。造七佛像。得延壽命。早可還人間。以是因緣。再得醒矣。
第二十九造毗盧遮那佛像拂障難感應(出常慜記游天竺記)
釋常慜。發願尋聖蹟游天竺。日至中印度鞞索迦國。王城南道左右有精舍。高二十餘丈。中有毗盧遮那像。靈驗揭焉。凡有所求。皆得滿足。若有障難者。祈請必除。聞像緣起于耆舊。曰。昔此國神鬼喬亂。人民荒廢。有一尼乾子善占察。國王占國荒蕪。尼干以籌印地云。荒神亂起障難。須歸大神。方得安穩。王聰明達歸宗。神中之大。不如佛陀。即造此毗盧遮那像。安置左右精舍。左雕鏤黃金。右用白銀。高咸二十丈。日日禮拜供養。爾時表夜叉童子。驅荒神惡鬼出國界。方無障難矣。
第三十聖無動尊自
稱無價馱婆感應(出秘密記)
昔南天竺王子。厭世出家。弘持正法。誦聖無動明王。獨步曠野。明王現其身共為伴。自稱無價馱婆。奉事修行者。猶如世尊弟子給仕世尊。吾肩所繫帛巾。是其表幟也(䭾婆此云奴婢。不用錢貫。名為無價。肩系巾以為別異。聖無動尊。受他驅役。隨逐行者。如不用錢買奴相似。今自系巾。表無價奴。自稱言不可謬也)。
第三十一釋含照圖寫千佛像感應(出寺記)
唐興善寺釋含照。發願圖千佛像。才寫七佛像。不知九百九十三佛威儀手印。精誠祈請。流泣悔過。夢見九百九十三佛現木葉。歡喜圖寫。流佈傳世矣。
第三十二胎藏曼陀羅相感測應(古錄)
毗盧遮那如來說大悲胎藏曼陀羅王救護一切眾生金剛手傳受佛教。經數百年。傳付中印度世無厭寺達磨掬多。多謹傳弘。付斛飯王五十二代玄孫釋善無畏。無畏開元七年。從西國將曼陀羅圖來至此國。于玄宗皇帝朝為國師。翻譯大教大曼陀羅。設大旦場。諸尊放光。天雨細花而供養。其得感者。不可單記矣。
第三十三金剛界曼陀羅傳弘感應(古錄)
昔金剛薩埵。親于毗盧舍那佛前。受金剛界大曼陀羅法義。后數百歲。傳於龍猛菩薩。又數百歲之後。傳於龍智。龍智慎傳持之。如瓶
【現代漢語翻譯】 現代漢語譯本 稱無價馱婆感應(出秘密記)
昔日南天竺（南印度）王子，厭倦世俗而出家，弘揚和堅持正法。他誦持聖無動明王（Acala-vidyārāja）的名號，獨自在曠野中行走。明王顯現身形與他為伴，自稱為無價馱婆（priceless servant），奉事修行者，猶如世尊的弟子侍奉世尊。我的肩膀上所繫的帛巾，就是這個身份的標誌（馱婆，這裡的意思是奴婢，不能用金錢衡量，所以稱為無價。肩上繫著巾作為區別。聖無動尊，接受他人的驅使，跟隨修行者，就像不用錢買來的奴隸一樣。現在自己繫上巾，表明是無價的奴隸，自稱的話語不會有錯）。
第三十一釋含照圖寫千佛像感應(出寺記)
唐朝興善寺的釋含照，發願繪製千佛像。才畫了七佛像，不知道九百九十三佛的威儀手印。他以精誠之心祈請，流著眼淚懺悔過錯。夢中見到九百九十三佛顯現在樹葉上，他歡喜地繪製下來，流傳於世。
第三十二胎藏曼陀羅相感測應(古錄)
毗盧遮那如來（Vairocana）宣說大悲胎藏曼陀羅王（Garbhadhātu Mandala）救護一切眾生，金剛手（Vajrapani）傳授佛教。經過數百年，傳給中印度世無厭寺的達磨掬多（Dharmagupta）。達磨掬多謹慎地傳弘，傳給斛飯王的五十二代玄孫釋善無畏（Śubhakarasiṃha）。善無畏在開元七年，從西國將曼陀羅圖帶到這個國家。在玄宗皇帝朝代擔任國師，翻譯大教大曼陀羅，設立大壇場。諸尊放出光明，天空降下細小的花朵來供養。得到感應的人，無法一一記錄。
第三十三金剛界曼陀羅傳弘感應(古錄)
昔日金剛薩埵（Vajrasattva），親自在毗盧遮那佛（Vairocana）前，接受金剛界大曼陀羅（Vajradhātu Mandala）的法義。后數百年，傳給龍猛菩薩（Nāgārjuna）。又數百年之後，傳給龍智（Nāgabodhi）。龍智謹慎地守護和傳承它，如同瓶...
【English Translation】 English version The Response of Calling Priceless 馱婆 (from Secret Records)
Once upon a time, a prince of South India (Dakshina Bharata), weary of the world, renounced his worldly life and became a monk, upholding and propagating the true Dharma. He recited the mantra of the Holy Acala-vidyārāja (Immovable Wisdom King), walking alone in the wilderness. The Wisdom King manifested his form to accompany him, calling himself Priceless 馱婆 (priceless servant), serving the practitioner as if he were a disciple serving the World-Honored One (Buddha). The silk cloth tied to my shoulder is the symbol of this identity (馱婆, here meaning a servant, who cannot be measured by money, hence called priceless. Tying a cloth on the shoulder is to distinguish oneself. The Holy Acala-vidyārāja accepts the service of others, following the practitioner, like a slave bought without money. Now, tying a cloth himself indicates that he is a priceless slave, and his words cannot be false).
Thirty-first: The Response of Monk Hanzhao Painting a Thousand Buddha Images (from Temple Records)
Monk Hanzhao of Xing'an Temple in the Tang Dynasty vowed to paint a thousand Buddha images. Having only painted seven Buddha images, he did not know the majestic postures and hand gestures of the nine hundred and ninety-three Buddhas. He prayed sincerely, shedding tears of repentance. In a dream, he saw the nine hundred and ninety-three Buddhas appear on leaves. He joyfully painted them and spread them throughout the world.
Thirty-second: The Transmission and Response of the Garbhadhātu Mandala (Ancient Records)
Vairocana Tathagata preached the Great Compassion Garbhadhātu Mandala King to protect all sentient beings, and Vajrapani transmitted the Buddhist teachings. After several hundred years, it was transmitted to Dharmagupta of Shiwuyan Temple in Central India. Dharmagupta carefully transmitted and propagated it, passing it on to Śubhakarasiṃha, the fifty-second generation descendant of King Hufan. In the seventh year of the Kaiyuan era, Śubhakarasiṃha brought the Mandala diagram from the Western Regions to this country. During the reign of Emperor Xuanzong, he served as the national teacher, translating the Great Teaching Great Mandala and establishing a great altar. All the deities emitted light, and fine flowers rained down from the sky as offerings. The people who received the response cannot be recorded one by one.
Thirty-third: The Transmission and Propagation Response of the Vajradhātu Mandala (Ancient Records)
In the past, Vajrasattva personally received the Dharma meaning of the Great Vajradhātu Mandala from Vairocana Buddha. Hundreds of years later, it was transmitted to Nāgārjuna Bodhisattva. After several hundred more years, it was transmitted to Nāgabodhi. Nāgabodhi carefully guarded and transmitted it, like a bottle...
水移器。傳金剛智。智是南印度摩賴耶國人。隨緣游。隨處利生。聞大支那佛法崇盛。遂泛船東遊。幸於海隅。開元八年中。方屆京邑。於是廣弘秘教。建曼陀羅。依法作成。皆感應瑞。
第三十四建金剛界灌頂道場祈雨而得感應(出金智傳)
昔金剛智三藏和上。年三十一。往南天竺。從龍智受五部灌頂諸秘密之藏。卻還中天竺。其後南天竺。三年亢旱。草木枯死。其王遣使。迎請和上。于自宮中。建金剛界灌頂道場請雨。其時甘澤流澍。王臣欣慶。遂為和上造寺安置。經餘三載矣。
第三十五禮拜金剛界大曼陀羅感應(新錄)
傳聞。津州有孤女。愚癡不信。不識因果。生年五十有七。遭疾而死。其人見之。六日方醒。流淚投身自責過。人異之而問因緣。女答曰。吾見不可思議希有之事。初死之時。入迸鐵火地獄。投地獄中。獄有心白閻魔王。王撿一卷書曰。此女昔于功言弘和上室。禮拜金剛界大曼陀羅灌頂壇場。只是彼力耳。汝非生死人。早還人間。見此事得活。因此發心耳矣。
第三十六念胎藏大曼陀羅感應(新錄)
傳聞。大興善寺傳法灌頂阿阇梨惠應。有一人沙彌。從七歲師事和上。至七歲有因緣。附船渡新羅。忽遇暴風。乘舶頓覆。五十餘人。沒海不知何處漂寄
【現代漢語翻譯】 現代漢語譯本： 水移器。傳金剛智（Vajrabodhi）。金剛智是南印度摩賴耶國人。隨緣遊歷，隨處利益眾生。聽聞大支那（Mahachina，指中國）佛法興盛，於是乘船東遊。幸運抵達海邊。開元八年，方才到達京城。於是在此廣弘秘教，建立曼陀羅（Mandala，壇城），依法作成，皆有感應靈驗。 第三十四 建金剛界灌頂道場祈雨而得感應（出自金剛智傳） 昔日金剛智三藏和上，年三十一歲，前往南天竺（South India）。從龍智（Nagarjuna）處接受五部灌頂諸秘密之藏。之後返回中天竺（Central India）。其後南天竺，連續三年乾旱，草木枯死。國王派遣使者，迎請和上。在自己的宮中，建立金剛界灌頂道場祈雨。當時甘霖普降，國王和臣子都非常欣喜。於是為和上建造寺廟安置，已經過了三年。 第三十五 禮拜金剛界大曼陀羅感應（新錄） 傳聞，津州有一位孤女，愚癡不信，不識因果。生年五十七歲，因病而死。有人看見她，六日後才醒來，流淚投身自責過錯。人們感到奇怪而詢問原因。女子回答說：『我見到了不可思議稀有之事。剛死的時候，進入迸鐵火地獄。投身地獄中，地獄裡有一位心白的閻魔王（Yama）。閻魔王翻閱一卷書說：此女過去在功言弘和上的住所，禮拜金剛界大曼陀羅灌頂壇場。只是憑藉這個力量罷了。你不是該死之人，早點回到人間。』見到這件事才得以活過來，因此發心修行。」 第三十六 念胎藏大曼陀羅感應（新錄） 傳聞，大興善寺傳法灌頂阿阇梨惠應，有一位沙彌，從七歲開始侍奉和上。到十七歲時，因為一些因緣，搭船前往新羅（Silla，古朝鮮半島國家）。忽然遇到暴風，所乘船隻傾覆。五十餘人，沉入海中，不知漂流到何處。
【English Translation】 English version: Water Instrument. Transmitted by Vajrabodhi. Vajrabodhi was a native of the country of Malaya in South India. He traveled according to circumstances, benefiting sentient beings wherever he went. Hearing that the Buddhadharma flourished greatly in Mahachina (China), he sailed east. Fortunately, he reached the coast. In the eighth year of the Kaiyuan era, he finally arrived in the capital. There, he widely propagated the esoteric teachings, constructed Mandalas, and created them according to the Dharma, all of which brought about responsive miracles. Thirty-fourth: Establishing a Vajradhatu (Diamond Realm) Initiation Altar to Pray for Rain and Receiving a Response (From the Biography of Vajrabodhi) In the past, the Tripitaka Master Vajrabodhi, at the age of thirty-one, went to South India. From Nagarjuna, he received the secret treasures of the fivefold initiation. Afterwards, he returned to Central India. Later, South India experienced a severe drought for three years, and the plants and trees withered and died. The king sent an envoy to invite the Master. In his own palace, he established a Vajradhatu Initiation Altar to pray for rain. At that time, sweet rain poured down, and the king and his ministers were delighted. Consequently, they built a temple for the Master to reside in, and three years had passed. Thirty-fifth: The Response of Bowing to the Great Vajradhatu Mandala (Newly Recorded) It is said that in Jinzhou there was an orphaned girl, foolish and unbelieving, unaware of cause and effect. At the age of fifty-seven, she died of illness. Someone saw her, and she awoke after six days, shedding tears and throwing herself down, blaming herself for her faults. People were surprised and asked the reason. The woman replied, 'I saw an inconceivable and rare event. When I first died, I entered the Raging Iron Fire Hell. Falling into the hell, there was a Yama (King of Hell) with a white heart. Yama examined a scroll and said, 'This woman once bowed to the Vajradhatu Great Mandala Initiation Altar in the residence of the Upadhyaya Gongyan Hong. It is only because of that power. You are not a person who should die, return to the human world early.' Seeing this, she was able to live, and therefore she resolved to cultivate.' Thirty-sixth: The Response of Reciting the Garbhadhatu (Womb Realm) Great Mandala (Newly Recorded) It is said that the Dharma-transmitting Initiation Acharya Huiying of Daxingshan Temple had a Shami (novice monk) who served the Upadhyaya from the age of seven. At the age of seventeen, due to some circumstances, he boarded a ship to Silla (ancient Korean kingdom). Suddenly, they encountered a violent storm, and the ship capsized. More than fifty people were submerged in the sea, not knowing where they drifted.
。沙彌一心念胎藏聖眾曰。諸海會眾。起大悲心。普救船眾。如夢見虛空。聖眾如星散光。身忽在岸上。五十餘人。不溺沒同在一處。其中二十餘人。謂見空聖眾。當知救難之力不可思議矣。
第三十七漢明帝時佛舍利感應(出漢法內傳等)
明帝弘法立寺。於時西域所將。舍利五粒五色。直上空中。旋環如蓋。映蔽日光矣。
第三十八吳王圍寺執僧舍利浮光于缽上感應(出異錄宣驗等記)
孫皓時有王。正解上事言。佛法宜感中國。不列胡神。皓便一詔集諸沙門。陳兵圍寺。欲誅廢之事。謂僧會法師曰。佛若神也宜崇之。若其無靈。黑衣一日同命僧。或縊死或逃于外。會乃請齊期七日現神。以銅缽盛水。置庭中食畢。義乃光暉耀。忽有聞。庭缽槍然有聲。忽見舍利。明照墀宇。浮於缽上。皓及大眾前看。驍愕失措。離席改容而進。會曰。陛下使猛賁之力擊。以百鈞之槌。金剛之質。終不毀破。皓如言。謂先經唄禮拜。散花燒香高唱曰。誠軍蹤慈氏來津未絕。則法輪將轉。徹于幽涂。威神不少冥現。今日不然。則三寶永絕。言畢在士軍捶生風。觀者戰剽而氣端。捶碎舍利不損。光明捶出耀彩充盈。皓伏投誠勸營齋講。石塔在建唐大市北。后猶光瑞。元嘉十九年秋。寺剎夜放光明。鮮江彩發。
【現代漢語翻譯】 現代漢語譯本：沙彌一心念誦胎藏界的聖眾，祈願諸海會眾生，發起大悲心，普遍救度船上的眾人。如同夢中見到虛空，聖眾如星光般散開，（沙彌）忽然發現自己身在岸上。五十餘人，沒有被淹沒，一同在一個地方。其中二十餘人說，見到了空中的聖眾。應當知道救難的力量不可思議啊。
漢明帝時期佛舍利感應（出自《漢法內傳》等）：
明帝弘揚佛法，建立寺廟。當時西域所帶來的五粒五色舍利（Buddha's relics），直上空中，旋轉環繞如傘蓋，遮蔽了日光。
吳王圍寺執僧舍利浮光于缽上感應（出自《異錄》、《宣驗等記》）：
孫皓時期，有位王正解上事說，佛法適宜感化中國，不應列為胡人的神。孫皓便下令聚集所有沙門（Buddhist monks），陳兵包圍寺廟，想要誅殺廢除佛法。他對僧會法師說：『佛如果是神就應該崇拜他，如果他沒有靈驗，那麼黑衣僧人（指僧侶）一日之內都要喪命。』僧會於是請求給予七日期限來顯現神蹟。他用銅缽盛水，放置在庭院中，用齋完畢后，忽然有光輝閃耀。忽然聽到庭院中的缽發出鏘然的聲音，忽然看見舍利，光明照亮臺階庭院，漂浮在缽上。孫皓和大眾上前觀看，驚愕失措，離開座位改變臉色而上前。僧會說：『陛下即使使用勇猛之士的力量擊打，用百鈞之錘，金剛的材質，最終也不能毀壞它。』孫皓按照他所說，先經過唄讚禮拜，散花燒香高聲唱道：『如果慈氏菩薩（Maitreya）來此救助的軌跡沒有斷絕，那麼法輪（Dharma wheel）將要轉動，徹照幽冥之處。威神之力沒有絲毫隱藏地顯現。如果今天不是這樣，那麼三寶（Buddha, Dharma, Sangha）將永遠斷絕。』說完，在士兵軍士的錘擊下生出風來，觀看的人戰慄而氣喘。錘子破碎，舍利沒有損壞，光明從錘擊處發出，耀眼的光彩充滿四周。孫皓伏地投誠，勸說營建齋飯講堂。石塔建在唐朝大市的北面，後來仍然有光瑞顯現。元嘉十九年秋天，寺廟夜裡放出光明，鮮艷的江面發出彩色光芒。
【English Translation】 English version: The Shami (novice monk) single-mindedly recited the holy assembly of the Garbhadhatu (Womb Realm), praying that all the sea assembly beings would arouse great compassion and universally save the people on the boat. As if seeing emptiness in a dream, the holy assembly scattered like starlight, and (the Shami) suddenly found himself on the shore. More than fifty people, not drowned, were together in one place. More than twenty of them said that they saw the holy assembly in the sky. It should be known that the power to save from disaster is inconceivable.
The Buddha's Relic's Response during the Reign of Emperor Ming of the Han Dynasty (from 'Han Fa Nei Zhuan' etc.):
Emperor Ming promoted Buddhism and established temples. At that time, the five colored Sarira (Buddha's relics) brought from the Western Regions rose straight into the air, rotating and circling like a canopy, obscuring the sunlight.
King Wu Surrounded the Temple and Arrested Monks, Sarira Floating Light on the Bowl Response (from 'Yi Lu', 'Xuan Yan Ji', etc.):
During the time of Sun Hao, there was a King Zhengjie who said that Buddhism should influence China and should not be listed as a barbarian god. Sun Hao then ordered all the Shamen (Buddhist monks) to gather, deployed troops to surround the temple, wanting to kill and abolish Buddhism. He said to Dharma Master Senghui: 'If the Buddha is a god, he should be worshiped. If he has no spiritual power, then the black-robed monks (referring to monks) will lose their lives within a day.' Senghui then requested a seven-day deadline to manifest miracles. He filled a copper bowl with water and placed it in the courtyard. After the meal, suddenly there was a shining light. Suddenly, a clang was heard from the bowl in the courtyard, and suddenly Sarira was seen, its light illuminating the steps and courtyard, floating on the bowl. Sun Hao and the crowd stepped forward to watch, astonished and at a loss, leaving their seats and changing their expressions as they stepped forward. Senghui said: 'Even if Your Majesty uses the strength of brave men to strike it, with a hammer of a hundred jun (ancient weight unit), with the quality of Vajra (diamond), it will ultimately not be destroyed.' Sun Hao did as he said, first going through praise and worship, scattering flowers and burning incense, chanting loudly: 'If the traces of Maitreya Bodhisattva (the future Buddha) coming to help here have not been cut off, then the Dharma wheel (Dharma wheel) will turn, illuminating the dark places. The power of the divine is manifested without any concealment. If it is not like this today, then the Three Jewels (Buddha, Dharma, Sangha) will be cut off forever.' After speaking, wind arose from the soldiers' hammering, and the viewers trembled and gasped. The hammer broke, but the Sarira was not damaged, and light emanated from the hammering, and dazzling light filled the surroundings. Sun Hao prostrated himself in surrender, and urged the construction of vegetarian meals and lecture halls. The stone pagoda was built north of the Great Market of the Tang Dynasty, and later still had auspicious light appearing. In the autumn of the nineteenth year of Yuanjia, the temple emitted light at night, and the bright river emitted colored light.
有異火光。使四層上。從西繞南。又以大燒。騰光上踴。作大蓮花。遂發信乃為立寺。名為建切。改所住地名佛地矣。
第三十九唐阿得造塔放還感應
唐阿得死。三日還蘇說。初死時。兩人挾腋。有白馬吏驅之。不知行幾里。見北向黑門而入。見東向黑門而入。見南向黑門。北入見有七十餘梁間。凡舍有人。皂服龍冠。邊有二十餘吏。皆言府君。西南復有四五十吏。阿得便前辭府君。府君問何所奉事。得曰。家起浮圖寺塔。供養道人。府君曰。卿大福德。問都錄使者。此人命盡耶。見持一卷書伏案之。其字甚細。曰。余壽三十五年。府君大怒曰。小吏敢頓奪人命。便縛白馬吏。著柱處罰一百。血出流漫。問得。欲歸不。得曰爾。府君曰。今當送卿歸。欲便遣卿案行地獄。即給馬一匹及一人。從東北出。不知幾里。見一城方數十里。有滿城上屋。因見其未事佛。時亡伯伯母己叔父母。皆著神域衣。破壞身體血。前行見一城。其中有以鐵床上者。燒床正赤。凡見十獄。各有楚毒。獄名赤沙黃沙白沙。如此七沙。有刀劍樹。抱赤銅柱。於是便速。復見七十之梁間凡室。挾道種槐名福舍。諸佛弟子住中。福多者上生天。福少者住此舍。遙見大殿二十餘梁。有一男子二婦人。從殿上來下。是得事佛后己伯父母須臾
【現代漢語翻譯】 現代漢語譯本：有奇異的火光出現，使得（佛塔的）第四層向上，從西邊環繞到南邊，又猛烈地燃燒起來，光芒向上涌動，形成巨大的蓮花。於是（人們）開始信仰，併爲此建立了寺廟，名為建切。更改了所居住的地方，命名為佛地。
第三十九 唐朝的阿得造塔后被放還陽間的感應
唐朝的阿得死了，三天後又甦醒過來說：起初死的時候，有兩個人挾著他的腋下，有一個騎著白馬的官吏驅趕著他。不知道走了多少里路，看見一座朝北的黑門，就進去了。又看見一座朝東的黑門，也進去了。又看見一座朝南的黑門，從北邊進去，看見有七十多根房梁的房間，所有的房間里都有人，穿著黑色的衣服，戴著龍冠。旁邊有二十多個官吏，都稱呼（他們為）府君。西南方向又有四五十個官吏。阿得上前拜見府君。府君問他奉事什麼。阿得說：在家建造佛圖寺（浮圖，即佛塔），供養道人。府君說：『你很有福德。』問都錄使者，這個人壽命盡了嗎？（都錄使者）拿著一卷書趴在桌子上，上面的字非常小，說：『還剩餘三十五年壽命。』府君大怒說：『小吏竟敢擅自奪人性命！』便捆綁了騎白馬的官吏，用柱子處罰了一百下，血流滿地。問阿得，想回去嗎？阿得說想。府君說：『現在就送你回去，順便讓你巡視一下地獄。』就給他一匹馬和一個人。從東北方向出去，不知道走了多少里路，看見一座方圓幾十里的城池，城上佈滿了房屋。因此看見了他未信佛時已故的伯父、伯母、叔父、叔母，都穿著神域的衣服，身體殘破流血。向前走看見一座城，其中有人被放在鐵床上，燒得通紅。總共看見了十座地獄，各有各的刑罰，地獄的名字是赤沙、黃沙、白沙，像這樣有七種沙。還有刀劍樹，抱著赤銅柱。於是就快速地離開了。又看見七十根房梁的房間，房間之間有道路，種植著槐樹，名叫福舍。諸佛的弟子住在裡面，福報多的人就昇天，福報少的人就住在這個房間里。遠遠地看見一座有二十多根房梁的大殿，有一個男子和兩個婦人，從殿上下來，是阿得信佛后已故的伯父、伯母，一會兒（就消失了）。
【English Translation】 English version: There was a strange firelight, causing the fourth layer (of the pagoda) to rise upwards, circling from the west to the south, and then burning fiercely, the light surging upwards, forming a huge lotus flower. Then (people) began to believe and built a temple for this, named Jianqie. The place where they lived was changed and named Buddha Land.
Thirty-ninth Tang Ade's Response to Being Released After Building a Pagoda
Tang Ade died, and after three days he revived and said: Initially, when he died, two people held him under his armpits, and an official on a white horse drove him. He didn't know how many miles he traveled, but he saw a black gate facing north and entered. He also saw a black gate facing east and entered. He also saw a black gate facing south. Entering from the north, he saw a room with more than seventy beams, and there were people in all the rooms, wearing black clothes and dragon crowns. There were more than twenty officials beside them, all calling (them) 'Lord'. There were also forty or fifty officials in the southwest direction. Ade stepped forward to pay his respects to the Lord. The Lord asked him what he served. Ade said: 'At home, I built a stupa temple (stupa, i.e., pagoda) and made offerings to the monks.' The Lord said: 'You have great merit.' He asked the chief recorder if this person's life was over. (The chief recorder) held a scroll and lay on the table, the words on it were very small, and said: 'There are thirty-five years of life remaining.' The Lord was furious and said: 'The petty official dares to take people's lives without authorization!' Then he tied up the official on the white horse and punished him a hundred times with a pillar, and blood flowed all over the ground. He asked Ade if he wanted to go back. Ade said he wanted to. The Lord said: 'Now I will send you back and let you inspect hell by the way.' He gave him a horse and a person. Going out from the northeast direction, he didn't know how many miles he traveled, but he saw a city of tens of miles in circumference, and the city was full of houses. Therefore, he saw his deceased uncle, aunt, uncle, and aunt who had not believed in Buddhism, all wearing clothes of the divine realm, their bodies broken and bleeding. Walking forward, he saw a city, in which people were placed on iron beds, which were burning red. In total, he saw ten hells, each with its own punishments, the names of the hells were Red Sand, Yellow Sand, White Sand, like this there were seven sands. There were also sword trees and embracing red copper pillars. So he left quickly. He also saw a room with seventy beams, there were roads between the rooms, and locust trees were planted, named Fusha (福舍). The disciples of all Buddhas lived inside, those with more blessings ascended to heaven, and those with fewer blessings lived in this room. From afar, he saw a large hall with more than twenty beams, and a man and two women came down from the hall, they were Ade's deceased uncle and aunt after he believed in Buddhism, and they disappeared in a moment.
值。人來問得。一城方數十里有滿。識我不。得云不識。曰汝何以不識我。我共汝作佛門主。於是笑而憶之。還至府君所。即遣前二人送歸。急便蘇活者也。
第四十五級未就刑利刃斷感應(出宣驗記)
熒陽高茍年已五十。為人殺被收。鎖項他牢分必受死。同牢人云。努力共誦觀世音。茍云。我罪甚重耳。受死何由可免。同禁勸之。因如始發心。誓當舍惡行善。專念觀音。不蕳造次。若得免脫。愿起五層佛圖。捨身作奴。供養眾僧。旬日用心。鉗鎖自解。監司驚怪。語高茍云。若佛神憐汝。暫應不死。臨刑之日。舉刀未下刀。刀折刃斷。奏得原免矣。
第四十一廟神奉絹世高為起塔離蟒身感應
沙門安世高者。安息國王太子也。至孝游化。往預章至官亭湖廟入。神告世高曰。吾昔在外國。出家作道人。好行佈施。不持戒。今日在此。為宮亭湖神。周圓千里。並吾所統。百姓貢獻珍玩無數。是我先身。損己之報答。能持戒福應生天。以毀戒故墮此神中。師卿是吾同學。今得相見。悲欣可言。壽盡旦夕。而丑形長大。不欲於此捨命穢污潮水。當度山西空澤之中此身滅。恐墮地獄。吾有絹一千匹。在石函中。並諸雜物。可為我立塔。營建三寶。使我過世得生善處。深以相詫。世高聞此。涕泣流連
【現代漢語翻譯】 現代漢語譯本：值。有人來問，可以告訴他。一座城池方圓數十里，（神）問：『你認識我嗎？』（高茍）回答說：『不認識。』（神）說：『你為什麼不認識我？我曾經和你一起做佛門的施主。』於是（高茍）笑著回憶起這件事，回到府君那裡，府君就派先前那兩個人送他回去，很快就甦醒過來了。
第四十五級 未就刑利刃斷感應 (出自《宣驗記》)
熒陽人高茍，年已五十，因為殺人被抓捕，戴著枷鎖關在牢里，註定要被處死。同牢房的人說：『努力一起誦唸觀世音菩薩。』高茍說：『我的罪過太重了，被處死怎麼可能免除？』同牢房的人勸他。因此他開始發心，發誓要捨棄惡行，行善事，專心念誦觀世音菩薩，不敢懈怠。如果能夠免於死刑，願意建造五層佛塔，捨身做奴僕，供養眾僧。十天後，用心念誦，枷鎖自己解開了。監獄的官員感到驚訝奇怪，告訴高茍說：『如果佛菩薩憐憫你，或許可以暫時不死。』臨刑那天，舉刀還沒有落下，刀就折斷了，刀刃也斷了。上奏后，得到了赦免。
第四十一 廟神奉絹 世高為起塔 離蟒身感應
沙門安世高（Ān Shìgāo）（人名）是安息國（Ānxīguó）（古國名，位於今伊朗一帶）的國王太子。他非常孝順，四處遊歷教化。來到豫章（Yùzhāng）（地名，今江西省南昌市）到達官亭湖（Guāntínghú）（湖名）的廟宇。神告訴安世高說：『我過去在外國，出家做道人，喜歡行佈施，但不持戒。今天在這裡，作為宮亭湖的神，管轄方圓千里，百姓進貢無數珍寶玩物，這是我前世損己利人的報答。如果能持戒，福報應該能生天，因為毀壞戒律，所以墮落到神道中。師卿（Shīqīng）（對安世高的尊稱）是我的同學，今天能夠相見，悲喜交加，難以言表。我的壽命將盡，但醜陋的形體長大，不想在這裡捨棄生命，玷污潮水。我應當到山西（Shānxī）（地名）空曠的沼澤中滅亡這個身體，恐怕會墮入地獄。我有一千匹絹，在石函中，還有各種雜物，可以為我建立佛塔，營建三寶（sānbǎo）（佛教指佛、法、僧），使我過世后能夠轉生到好的地方。深深地以此相托。』安世高聽到這些，眼淚止不住地流下來。
【English Translation】 English version: 'It is worth it. If someone comes to ask, you can tell them.' The city is several tens of miles around. (The spirit) asked: 'Do you recognize me?' (Gao Gou) replied: 'I don't recognize you.' (The spirit) said: 'Why don't you recognize me? I used to be a benefactor of the Buddhist community with you.' Then (Gao Gou) smiled and recalled this matter, returned to the prefect's office, and the prefect sent the previous two people to send him back, and he quickly woke up.
Level 45: Before Execution, the Sharp Blade Breaks - A Response (From 'Records of Manifestations')
Gao Gou of Yingyang, fifty years old, was arrested for murder, wearing a cangue and locked in prison, destined to be executed. A fellow prisoner said: 'Let's work hard together to recite Guanshiyin Bodhisattva.' Gao Gou said: 'My sins are too heavy, how can I possibly avoid execution?' The fellow prisoner persuaded him. Therefore, he began to generate the resolve, vowing to abandon evil deeds, do good deeds, and wholeheartedly recite Guanshiyin Bodhisattva, not daring to be negligent. If he could be spared from execution, he would be willing to build a five-story pagoda, dedicate himself as a servant, and make offerings to the monastic community. After ten days, he recited with focused mind, and the cangue unlocked itself. The prison officials were astonished and strange, and told Gao Gou: 'If the Buddhas and Bodhisattvas have compassion on you, perhaps you can temporarily avoid death.' On the day of execution, before the knife was lowered, the knife broke, and the blade also broke. After reporting to the emperor, he was pardoned.
Level 41: A Temple God Offers Silk, Shi Gao Builds a Pagoda, Leaving the Body of a Python - A Response
The Shramana An Shi Gao (Ān Shìgāo) (name) was the crown prince of the kingdom of Anxi (Ānxīguó) (ancient kingdom, located in present-day Iran). He was very filial and traveled around teaching. He came to Yuzhang (Yùzhāng) (place name, present-day Nanchang City, Jiangxi Province) and arrived at the temple of Guanting Lake (Guāntínghú) (lake name). The god told An Shi Gao: 'In the past, in a foreign country, I left home to become a Daoist, liked to give alms, but did not uphold the precepts. Today, I am here as the god of Guanting Lake, governing a thousand miles around, and the people offer countless treasures and playthings, which is the reward for my past life of benefiting others at my own expense. If I could uphold the precepts, the blessings should allow me to be born in the heavens, but because I violated the precepts, I fell into the realm of gods. Teacher Qing (Shīqīng) (respectful term for An Shi Gao) is my classmate, and today I can meet you, my joy and sorrow are indescribable. My life is coming to an end, but my ugly form has grown large, and I do not want to abandon my life here and defile the tide. I should go to the empty swamp in Shanxi (Shānxī) (place name) to destroy this body, fearing that I will fall into hell. I have a thousand rolls of silk in a stone box, as well as various miscellaneous items, which can be used to build a pagoda for me and build the Three Jewels (sānbǎo) (Buddhism refers to Buddha, Dharma, and Sangha), so that I can be reborn in a good place after my death. I entrust this to you deeply.' When An Shi Gao heard this, tears flowed uncontrollably.
。便語神云。何不見形面共言對。神云。毀戒之罪。形甚醜陋。見必驚怖。世高曰。但暫見吾身不懼也。神從床后出頭。乃是大蟒蛇。至世高膝邊。淚如雨下。不知其尾長短所在。俄而入于床后。世高於是收取絹物。悉內船中。辭別而退。宗侶一時飏航進。路神復出蛇身。登山頂遙登去。眾人取手。然後起乃滅。倏忽之間。便達預章。即于彼境。以起蕭寺。神即移度山西遇命頭尾相去四十餘里。今尋陽郡蛇村是。世高還郡。以廟中余物。于瓦官寺。起塔二重。世高后夢。神來云。蒙師作福。已脫蟒身矣。
第四十二昔須達長者圖精舍地感應
長者須達。共舍利弗。往圖精舍。須達自手。授繩一頭。共圖精舍。時舍利弗。欣然含笑。須達問言。尊人何笑。答言。汝始於此地住。六慾天中宮殿已成。則借道眼。悉見六天嚴寶殿。問舍利弗言。是六天何處最乘示。舍利弗言。下三色染。上二憍逸。第四天中。少欲知足。恒有一生補處菩薩。來生其中。法詞不絕。須達言。我正當生第四天中。言已竟余宮悉滅。唯第四天宮殿湛然矣。
第四十三建立精舍地感應(出天請問記及光愍菩薩經等)
昔佛住祇洹精舍。時放大光明。遍照三千大千世界百億天地。無非明徹。猶如見掌。爾時大眾萬億舍利弗等。
【現代漢語翻譯】 現代漢語譯本：於是世高對神說：『為什麼不現出你的形貌，我們面對面地交談呢？』神說：『因為我犯了毀戒的罪過，形貌非常醜陋，你見了必定會驚恐害怕。』世高說：『即使只是暫時讓我見一下，我也不害怕。』神從床后探出頭來，原來是一條大蟒蛇，來到世高的膝邊，眼淚像下雨一樣。人們不知道它的尾巴有多長，在哪裡。一會兒，它又回到床后。世高於是收拾好絹物，全部放入船中，告別離去。同伴們一時揚帆前進。路神再次現出蛇身，登上山頂遙遙地離去。眾人用手示意告別，然後才起航。轉眼之間，便到達了預章（Yuzhang，地名）。就在那裡，開始建造蕭寺（Xiaosi，寺廟名）。神便轉移到山西，遭遇命運，頭尾相距四十餘里。現在尋陽郡（Xunyang jun，地名）的蛇村就是那裡。世高回到郡里，用廟中剩餘的物品，在瓦官寺（Waguan si，寺廟名）建造了兩重塔。世高後來夢見，神來告訴他：『蒙受您的福德，我已經脫離蟒蛇之身了。』
第四十二 昔日須達長者勘察精舍地基的感應
長者須達（Sudatta，人名），與舍利弗（Sariputra，佛陀十大弟子之一）一同前往勘察精舍的地基。須達親自拿著繩子的一頭，一同勘察精舍的地基。當時舍利弗欣然含笑。須達問道：『尊者為何發笑？』舍利弗回答說：『你剛開始在這裡選址，六慾天（Six Desire Realms）中的宮殿已經建成。我借用道眼，完全看見了六天的莊嚴寶殿。』須達問舍利弗說：『這六天中，哪一處最殊勝？』舍利弗說：『下三層充滿色慾，上二層充滿驕慢放逸，第四天中，少欲知足，經常有一生補處菩薩（Bodhisattva destined to be reborn only once more before attaining Buddhahood）來生於其中，宣講佛法的聲音不絕。』須達說：『我正應當往生到第四天中。』話音剛落，其餘宮殿全部消失，只有第四天的宮殿光明顯耀。
第四十三 建立精舍地基的感應 (出自《天請問經》（Deva's Request for Clarification Sutra）及《光愍菩薩經》等)
過去佛陀住在祇洹精舍（Jetavana Vihara）。當時佛陀放出大光明，遍照三千大千世界百億天地，沒有不光明透徹的，就像看手掌一樣清楚。當時大眾萬億舍利弗等。
【English Translation】 English version: Then Shi Gao (Shigao, a monk's name) said to the spirit, 'Why don't you show your face so we can talk face to face?' The spirit said, 'Because I committed the sin of breaking precepts, my appearance is very ugly. Seeing it will surely frighten you.' Shi Gao said, 'Even if it's just for a moment, I won't be afraid.' The spirit poked its head out from behind the bed. It was a large python, coming to Shi Gao's knees, with tears falling like rain. People didn't know how long its tail was or where it was. After a while, it went back behind the bed. Shi Gao then collected the silk and other items, putting them all into the boat, and bid farewell. His companions immediately set sail. The road spirit again revealed its snake body, climbing to the top of the mountain and waving goodbye from afar. The crowd waved back, and then set off. In an instant, they arrived at Yuzhang (Yuzhang, a place name). There, they began to build Xiaosi Temple (Xiaosi, a temple name). The spirit then moved to Shanxi, encountering its fate, with its head and tail forty-some li apart. The snake village in Xunyang County (Xunyang jun, a place name) is there now. Shi Gao returned to the county and used the remaining items from the temple to build two pagodas at Waguan Temple (Waguan si, a temple name). Later, Shi Gao dreamed that the spirit came and told him, 'Thanks to your blessings, I have escaped from the body of a python.'
Forty-second: The Response When Elder Sudatta (Sudatta, a person's name) Surveyed the Land for the Vihara
The elder Sudatta (Sudatta, a person's name), together with Sariputra (Sariputra, one of the Buddha's ten great disciples), went to survey the land for the vihara. Sudatta personally held one end of the rope, surveying the land together. At that time, Sariputra smiled happily. Sudatta asked, 'Why are you smiling, Venerable?' Sariputra replied, 'From the moment you started choosing this site, palaces in the Six Desire Realms (Six Desire Realms) have already been built. I use my divine eye to see all the magnificent palaces in the six heavens.' Sudatta asked Sariputra, 'Which of these six heavens is the most superior?' Sariputra said, 'The lower three are filled with desire, the upper two are filled with arrogance and indulgence. In the fourth heaven, there is little desire and contentment. There is always a Bodhisattva destined to be reborn only once more before attaining Buddhahood (Bodhisattva destined to be reborn only once more before attaining Buddhahood) who is born there, and the sound of the Dharma is continuous.' Sudatta said, 'I should be reborn in the fourth heaven.' As soon as he finished speaking, all the other palaces disappeared, and only the palace in the fourth heaven remained radiant.
Forty-third: The Response When Establishing the Vihara Land (From the Deva's Request for Clarification Sutra and the Guang Min Bodhisattva Sutra, etc.)
In the past, the Buddha resided at Jetavana Vihara (Jetavana Vihara). At that time, the Buddha emitted great light, illuminating the billion worlds of the three thousand great thousand world systems, with nothing not bright and clear, as clear as seeing the palm of one's hand. At that time, the multitude consisted of billions of Sariputras, etc.
而為上首。于光明中。見百億四天下。黃金地處處遍滿。佛之光明分散。停住黃金之地。還不收。久時須達居士。從座而起。合掌白佛言。世尊何故。今日我等大眾。見雜染世界中。處處有黃金地如雕鏤。云何世尊光明分散。停住黃金處處。不還取之。佛言。涅槃后正像末時分。信男信女。比丘比丘尼。國王長者。大臣人民。以佛威力。於此處處。建立寺堂。今日光明所住黃金地者是也。彼諸四部弟子。以我白毫功德分故。廣作佛事。所得功德者汝無異。複次所留毫光。我雖入滅。而常住不滅。當來興造時。最為照明。更從施主口。入住胸方寸臟。漸漸照清生死重冰。決定不墮四惡趣中。必當得佛。金色寶剎。如文殊師利等。雖有此益。四部弟子。爾時日用不知也。
第四十四沙彌以杖加精舍為壁木延壽感應(出西域雜記)
昔罽賓國有精舍。僧徒三百餘人。沙彌二十餘人也。沙彌之中。最少生年十三。上座驅使僧事不違。時有一尼乾子。善占相察。見沙彌云。汝余壽唯二年也。沙彌聞之。生大怖畏。經一夏時。尼干見沙彌云。不可思議。不可思議。甚為希有。汝壽既延五十年。有何妙術。沙彌云。更不修延命法。尼乾白上座。上座是三明大阿羅漢。入邊際定。觀知因緣。從定而起。告尼乾子言。此沙彌
【現代漢語翻譯】 現代漢語譯本： 他是上首。在光明中，（大眾）看見百億個四天下（Sahasra-caturdvipa，一個大千世界）到處都遍滿黃金地。佛的光明分散開來，停留在黃金地上，沒有收回。過了很久，須達居士（Sudatta，給孤獨長者）從座位上站起來，合掌對佛說：『世尊，為什麼今天我們大眾看見雜染世界中，到處都有像雕刻一樣的黃金地？為什麼世尊的光明分散開來，停留在黃金處處，而不收回呢？』佛說：『涅槃（Nirvana，寂滅）后正法、像法、末法時期，信男信女、比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、國王、長者、大臣、人民，憑藉佛的威力，在這裡處處建立寺堂。今天光明所停留的黃金地就是這些寺堂的所在地。那些四部弟子（比丘、比丘尼、優婆塞、優婆夷），因為分得了我白毫（Urna，兩眉之間的白色毫毛）的功德，廣泛地做佛事，所得的功德與你們沒有差別。』佛又說：『所留下的毫光，我雖然入滅，但它常住不滅，將來興建寺廟時，它會最為照明。它會從施主的口進入，入住胸口方寸之地，漸漸照亮、清除生死的厚重冰層，決定不會墮入四惡趣（地獄、餓鬼、畜生、阿修羅）中，必定能夠成佛，得到金色寶剎（Ratnaketu，寶飾）。就像文殊師利（Manjusri，大智慧的象徵）等菩薩一樣。雖然有這樣的利益，但四部弟子在那個時候日常使用卻不知道。』
第四十四 沙彌以杖加精舍為壁木延壽感應（出自《西域雜記》）
過去在罽賓國（Kashmir）有一個精舍（Vihara，寺院），僧人有三百多人，沙彌（Sramanera，出家男子的預備階段）有二十多人。沙彌之中，最小的十三歲，對上座（長老）的驅使不敢違背。當時有一個尼乾子（Nigantha，耆那教徒），善於占卜相面，看見沙彌后說：『你剩餘的壽命只有兩年了。』沙彌聽了，非常害怕。過了一個夏天，尼乾子看見沙彌后說：『不可思議，不可思議，真是稀有。你的壽命竟然延長了五十年，有什麼妙術嗎？』沙彌說：『我沒有修任何延命之法。』尼乾子告訴上座，上座是三明（宿命明、天眼明、漏盡明）大阿羅漢（Arhat，斷盡煩惱的聖者），進入邊際定（禪定），觀察得知因緣。從禪定中出來，告訴尼乾子說：『這個沙彌』
【English Translation】 English version: He was the foremost. Within the light, (the assembly) saw hundreds of billions of four-world systems (Sahasra-caturdvipa, a great chiliocosm) everywhere filled with golden ground. The Buddha's light dispersed, dwelling upon the golden ground, not retracting. After a long time, the householder Sudatta (Anathapindika) arose from his seat, joined his palms, and said to the Buddha: 'World Honored One, why is it that today we, the great assembly, see within this defiled world, everywhere there is golden ground like carvings? Why does the World Honored One's light disperse, dwelling everywhere upon the golden ground, and not retract it?' The Buddha said: 'In the periods of the Proper Dharma, Semblance Dharma, and Decline Dharma after Nirvana (Nirvana, cessation), faithful men and women, Bhikkhus (Bhikkhu, ordained monks), Bhikkhunis (Bhikkhuni, ordained nuns), kings, elders, ministers, and people, through the power of the Buddha, will establish temples and halls everywhere in these places. The golden ground where the light dwells today is the location of these temples and halls. Those fourfold disciples (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), because they have received a portion of the merit of my white hair (Urna, the white hair between the eyebrows), will extensively perform Buddha-works, and the merit they obtain will be no different from yours.' The Buddha further said: 'The remaining light of the hair, although I enter extinction, will constantly abide and not perish. When temples are built in the future, it will be the most illuminating. It will enter from the mouth of the donor, dwell within the square inch of the heart, gradually illuminate and clear away the heavy ice of birth and death, and will certainly not fall into the four evil destinies (hells, hungry ghosts, animals, asuras), and will certainly attain Buddhahood, obtaining a golden jeweled land (Ratnaketu, adorned with jewels), like Manjusri (Manjusri, symbol of great wisdom) and other Bodhisattvas. Although there is such benefit, the fourfold disciples at that time will not know it in their daily use.'
Forty-fourth: The Sramanera Extends His Life by Using a Staff to Reinforce the Vihara Wall (From the Miscellaneous Records of the Western Regions)
In the past, in the country of Kashmir, there was a Vihara (Vihara, monastery) with more than three hundred monks and more than twenty Sramaneras (Sramanera, novice monks). Among the Sramaneras, the youngest was thirteen years old, and he did not disobey the instructions of the senior monks (elders). At that time, there was a Nigantha (Nigantha, Jain) who was skilled in divination and physiognomy. Seeing the Sramanera, he said: 'Your remaining lifespan is only two years.' The Sramanera heard this and was very frightened. After a summer passed, the Nigantha saw the Sramanera and said: 'Inconceivable, inconceivable, truly rare. Your lifespan has actually been extended by fifty years. What wondrous technique did you use?' The Sramanera said: 'I did not cultivate any method to extend my life.' The Nigantha told the senior monk, who was a great Arhat (Arhat, a saint who has extinguished all afflictions) with the three kinds of knowledge (knowledge of past lives, divine eye, extinction of outflows), entered the Samadhi of Cessation (meditative absorption), and observed and knew the cause and condition. Emerging from Samadhi, he told the Nigantha: 'This Sramanera'
于夏初。眾僧修營精舍壁。時少一木。即持古杖。加之成壁。以是因緣。延五十年壽矣。
第四十五拂精舍庭生天感應(同記)
昔如來在世之時有天人。來下祇洹精舍。佛為說四諦法。得法眼凈。阿難問佛。佛言。須達居士。造精舍已。遣一人奴。拂寺庭掃除道路。乘此善根。生忉利天。來下聽法。得法眼凈也。
第四十六昔于父母故宅地造精舍感應(出賢聖集傳)
昔尊者夜周多。歸於舊里。父母故宅地。建立佛精舍。尊者夜分有百千天子。來下供養精舍。尊者知而問天子言。我是汝父母。以惡業故墮地獄。汝出家日生天。于古宅地。建立精舍。時自宮殿動搖。光明倍勝。以見此事故。來供養也。
第四十七室羅伐悉底國寺感應(出西域記)
室羅伐悉國。有一精舍。高六十餘尺。以東有天祠量等精舍。日旦流光。天祠之影。不能蔽精舍。日將落照精舍之陰。遂覆天祠影覆矣。
第四十八昔貧兒以木葉戲作寺延壽感應(出貧兒延壽經)
昔阿羅漢。路值一貧兒。觀知余壽。三日生悲愍去。至第三日值貧兒。入定觀知。有六十年壽。生希有念。又觀善根。知與諸乞兒共戲。拾木葉為寺報。為人說之。聞者生信矣。
第四十九比丘補壁孔延壽感應(出離寶藏
【現代漢語翻譯】 現代漢語譯本 夏初，眾僧修繕精舍的墻壁，當時缺少一根木頭。有人就拿來一根舊木杖，把它加到墻壁里，最終完成了墻壁的修繕。因為這個因緣，這個人得以延長了五十年的壽命。
第四十五 拂精舍庭院生天感應（同記）
過去，如來佛在世的時候，有天人降臨到祇洹（祇樹給孤獨園，佛教最早的寺院之一）精舍。佛為他宣說了四諦法（佛教的基本教義，包括苦、集、滅、道），使他獲得了法眼凈（對佛法的清凈見解）。阿難（佛陀的十大弟子之一）問佛這是什麼緣故。佛說：『須達（給孤獨長者，佛教大護法）居士建造精舍之後，派遣一個奴僕，拂拭寺院的庭院，掃除道路。憑藉這個善根，他得以生到忉利天（佛教欲界六天之一），並下凡來聽法，獲得了法眼凈。』
第四十六 過去在父母故宅之地建造精舍的感應（出自《賢聖集傳》）
過去，尊者夜周多回到故鄉，在他父母的舊宅地上，建立了一座佛精舍。夜裡，有成百上千的天子降臨，供養這座精舍。尊者知道后，問天子們說：『我曾是你們的父母，因為惡業的緣故墮入了地獄。你們在我出家之日得以生天，因為我在古宅之地建立了精舍，使得你們的宮殿動搖，光明倍增。因為見到這個緣故，所以前來供養。』
第四十七 室羅伐悉底（古印度國名，意為『聞物』或『豐德』）國寺的感應（出自《西域記》）
室羅伐悉底國有一座精舍，高六十餘尺。在精舍的東邊有一座天祠，規模與精舍相當。每天早上，精舍的光芒四射，天祠的影子都不能遮蔽精舍。等到太陽快要落山的時候，精舍的陰影就覆蓋了天祠。
第四十八 過去貧窮的孩子用樹葉戲作寺廟得以延壽的感應（出自《貧兒延壽經》）
過去，一位阿羅漢（佛教修行 достигший высшего уровня）在路上遇到一個貧窮的孩子，觀察到他剩餘的壽命只有三天，於是心生悲憫離開了。到了第三天，阿羅漢又遇到了這個貧窮的孩子，入定觀察得知，他竟然有六十年的壽命。阿羅漢心生稀有之念，又觀察他的善根，得知這個孩子曾經和一群乞丐一起玩耍，撿拾樹葉做成寺廟的樣子，併爲人解說。聽聞的人都生起了信心。
第四十九 比丘修補墻壁上的孔洞得以延壽的感應（出自《離寶藏》）
【English Translation】 English version In early summer, the monks were repairing the walls of the monastery. At that time, one piece of wood was missing. Someone took an old wooden staff and added it to the wall, completing the repair. Because of this cause and condition, this person's lifespan was extended by fifty years.
Forty-fifth: The Response of Sweeping the Monastery Courtyard Leading to Rebirth in Heaven (From the same record)
In the past, when the Tathagata (another name for Buddha) was in the world, a deva (a type of celestial being) descended to the Jetavana (Jetavana Anathapindika Monastery, one of the earliest Buddhist monasteries) Monastery. The Buddha expounded the Four Noble Truths (the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) for him, enabling him to attain the pure Dharma eye (a clear understanding of the Dharma). Ananda (one of the ten principal disciples of the Buddha) asked the Buddha about this. The Buddha said, 'The layman Sudatta (Anathapindika, a great patron of Buddhism) built the monastery and sent a servant to sweep the monastery courtyard and clean the roads. By virtue of this good deed, he was reborn in the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology), and descended to listen to the Dharma, attaining the pure Dharma eye.'
Forty-sixth: The Response of Building a Monastery on the Site of Parents' Former Residence (From the Collection of Sages' Biographies)
In the past, the Venerable Yezhouduo returned to his old village and built a Buddhist monastery on the site of his parents' former residence. At night, hundreds of thousands of devas descended to make offerings to the monastery. The Venerable, knowing this, asked the devas, 'I was once your parents, but due to evil karma, I fell into hell. You were reborn in heaven on the day I renounced the world. Because I built a monastery on the site of our old home, your palaces shook and your light increased. Seeing this, you came to make offerings.'
Forty-seventh: The Response of the Monastery in the Country of Shravasti (From the Records of the Western Regions)
In the country of Shravasti, there is a monastery that is over sixty feet tall. To the east of the monastery is a deva temple, equal in size to the monastery. Every morning, the light from the monastery shines brightly, and the shadow of the deva temple cannot obscure the monastery. When the sun is about to set, the shadow of the monastery covers the deva temple.
Forty-eighth: The Response of a Poor Child Playing with Leaves to Make a Temple, Extending His Life (From the Sutra of the Poor Child Extending His Life)
In the past, an Arhat (a Buddhist practitioner who has attained enlightenment) encountered a poor child on the road. Observing that the child had only three days left to live, he felt compassion and left. On the third day, the Arhat met the poor child again and, entering into samadhi (a state of meditative consciousness), learned that he would live for sixty years. The Arhat was filled with wonder and, observing the child's good deeds, learned that he had played with a group of beggars, picking up leaves to make a temple and explaining it to others. Those who heard this developed faith.
Forty-ninth: The Response of a Bhikshu (a Buddhist monk) Repairing a Hole in the Wall, Extending His Life (From the Treasury of Separation)
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昔有一比丘。死時將至。因入僧伽藍。見壁有孔。即便團泥。而補塞之。增其壽命矣。
第五十昔金地國王治古寺延壽感應(出譬喻經)
昔有相師。占金地國王。卻後七日。必當命終。後日遊獵。次見一故寺破壞。即生悲心。速修治之。得三十年壽矣。
三寶感應要略錄捲上(終)
三寶感應要略錄卷中目錄第一將讀華嚴經以水盥掌水所沾蟲類生天感應第二諸小乘師以華嚴置阿含下恒在其上感應第三釋靈干講華嚴見天宮迎改生花藏世界感應第四唐朝散大夫孫宣德發寫花嚴愿感應第五東市行證為親寫花嚴救苦感應第六王氏感地藏菩薩誦花嚴偈排地獄感應第七空觀寺沙彌定生見紅蓮地獄謬謂華藏世界感應第八龍子從僧護比丘誦習四阿含感應第九新羅國僧俞誦阿含經生凈土感應第十書寫阿含經生天感應第十一乾陀衛國阿羅漢富那舍昔聞中阿含經感應第十二南海濱五百蝙蝠聞阿毗達磨藏作五百應真感應第十三罽賓國鼠聞誦律藏得阿羅漢感應第十四受持律比丘感天感應第十五釋迦昔在凡地得大集經一函滅罪得通感應第十六并州比丘道如唯聞方等名字生凈土感應第十七曇榮僧定行方等懺法得授記感應第十八隋朝智者大師講凈名經感應第十九宋臨淄釋普明誦維摩經感應第二十會稽山陰書生寫維
【現代漢語翻譯】 現代漢語譯本： 從前有一位比丘（bhiksu，佛教出家男眾）。臨終之際，他進入一座僧伽藍（samgharama，僧院），看見墻壁上有個孔洞，便用泥土將其堵塞，因此延長了自己的壽命。
第五十 昔日金地國王治理古寺，延年益壽的感應（出自《譬喻經》）
從前有一位相師（astrologer，占卜師），為金地國王占卜，說他七日之後必定會死。後來國王出遊打獵，看到一座破敗的古寺，便生起悲憫之心，迅速地修繕它，因此獲得了三十年的壽命。
《三寶感應要略錄》捲上（完）
《三寶感應要略錄》卷中 目錄 第一 將要讀《華嚴經》（Avatamsaka Sutra）時，用水洗手，水中所沾的蟲類因此得以昇天的感應 第二 諸位小乘（Hinayana）的法師將《華嚴經》置於《阿含經》（Agama Sutra）之下，但《華嚴經》恒常在其之上的感應 第三 釋靈干講《華嚴經》，看見天宮前來迎接，轉生到華藏世界（Lotus Treasury World）的感應 第四 唐朝散大夫孫宣德發願抄寫《華嚴經》的感應 第五 東市的行證為父母抄寫《華嚴經》以解救苦難的感應 第六 王氏感應到地藏菩薩（Ksitigarbha），誦讀《華嚴經》的偈頌，使地獄得以排空的感應 第七 空觀寺的沙彌（sramanera，佛教出家男眾）定生看見紅蓮地獄，錯誤地認為是華藏世界的感應 第八 龍子跟隨僧護比丘誦習《四阿含經》的感應 第九 新羅國的僧人俞誦讀《阿含經》而往生凈土（Pure Land）的感應 第十 書寫《阿含經》而昇天的感應 第十一 乾陀衛國（Gandhavati）的阿羅漢（arhat，已證悟者）富那舍（Purna）過去聽聞《中阿含經》的感應 第十二 南海濱的五百隻蝙蝠聽聞《阿毗達磨藏》（Abhidhamma Pitaka）而成為五百應真（arhat，阿羅漢）的感應 第十三 罽賓國（Kashmir）的老鼠聽聞誦讀《律藏》（Vinaya Pitaka）而證得阿羅漢的感應 第十四 受持戒律的比丘感得天人護持的感應 第十五 釋迦牟尼佛（Sakyamuni Buddha）過去還是凡夫時，得到《大集經》（Mahasamucchaya Sutra）一函，消滅罪業而獲得神通的感應 第十六 并州的比丘道如僅僅聽聞《方等經》（Vaipulya Sutra）的名字就往生凈土的感應 第十七 曇榮僧人通過實行方等懺法而得到授記的感應 第十八 隋朝的智者大師（Zhiyi）講解《凈名經》（Vimalakirti Sutra）的感應 第十九 宋朝臨淄的釋普明誦讀《維摩經》（Vimalakirti Sutra）的感應 第二十 會稽山陰的書生抄寫《維摩經》的感應
【English Translation】 English version: Once upon a time, there was a bhiksu (Buddhist monk). As he was nearing death, he entered a samgharama (monastery) and saw a hole in the wall. He then used mud to fill it, thus extending his life.
50th: In the past, King of Jindi governed an ancient temple, and the miraculous response of prolonging life (from the Sutra of Parables)
Once upon a time, there was an astrologer who divined for the King of Jindi, saying that he would surely die in seven days. Later, the king went hunting and saw a dilapidated ancient temple. He then felt compassion and quickly repaired it, thus gaining thirty years of life.
A Brief Record of Miraculous Responses of the Three Jewels, Volume 1 (End)
A Brief Record of Miraculous Responses of the Three Jewels, Volume 2 - Table of Contents 1st: The miraculous response of insects in the water being reborn in heaven after a monk washed his hands with water before reading the Avatamsaka Sutra (Flower Garland Sutra) 2nd: The miraculous response of the Avatamsaka Sutra always being above the Agama Sutras, even when the Hinayana (Small Vehicle) masters placed it below 3rd: The miraculous response of Monk Linggan seeing a heavenly palace welcoming him and being reborn in the Lotus Treasury World after lecturing on the Avatamsaka Sutra 4th: The miraculous response of Sun Xuande, a Tang Dynasty official, vowing to transcribe the Avatamsaka Sutra 5th: The miraculous response of Xingzheng in the East Market transcribing the Avatamsaka Sutra for his parents to relieve suffering 6th: The miraculous response of Lady Wang reciting verses from the Avatamsaka Sutra, inspired by Ksitigarbha (Earth Store Bodhisattva), causing hell to be emptied 7th: The miraculous response of Samanera (novice monk) Ding Sheng of Kongguan Temple mistaking the red lotus hell for the Lotus Treasury World 8th: The miraculous response of the dragon prince following Bhiksu Seng Hu to study the Four Agama Sutras 9th: The miraculous response of Monk Yu of Silla being reborn in the Pure Land after reciting the Agama Sutras 10th: The miraculous response of being reborn in heaven after transcribing the Agama Sutras 11th: The miraculous response of Arhat (enlightened being) Purna of Gandhavati having heard the Madhyama Agama Sutra in the past 12th: The miraculous response of five hundred bats on the coast of the South Sea becoming five hundred arhats after hearing the Abhidhamma Pitaka (Collection of Discourses) 13th: The miraculous response of a rat in Kashmir attaining arhatship after hearing the Vinaya Pitaka (Collection of Monastic Rules) being recited 14th: The miraculous response of a bhiksu upholding the precepts receiving protection from devas (gods) 15th: The miraculous response of Sakyamuni Buddha, when he was still an ordinary person, obtaining a volume of the Mahasamucchaya Sutra (Great Collection Sutra), eradicating sins, and gaining supernatural powers 16th: The miraculous response of Bhiksu Daoru of Bingzhou being reborn in the Pure Land simply by hearing the name of the Vaipulya Sutra (Extensive Sutra) 17th: The miraculous response of Monk Tanrong receiving a prophecy through practicing the Vaipulya repentance method 18th: The miraculous response of Master Zhiyi of the Sui Dynasty lecturing on the Vimalakirti Sutra 19th: The miraculous response of Shi Puming of Linzi in the Song Dynasty reciting the Vimalakirti Sutra 20th: The miraculous response of a scholar from Shanyin in Kuaiji transcribing the Vimalakirti Sutra
摩經除疾救亡親感應第二十一法祖法師為閻羅王講首楞嚴經感應第二十二光宅寺云法師講勝鬘經降雨感應第二十三貧女受持勝鬘經現作皇后感應第二十四道珍禪師誦阿彌陀經生凈土感應第二十五曇鸞法師得觀無量壽經生凈土感應第二十六并州僧感受持觀經阿彌陀經生凈土感應第二十七西印度國講金光明經敵國得和感應第二十八中印度國講金光明最勝經感應第二十九溫州張居道冥路中發造金光明四卷愿感應第三十則天皇后供養金光明最勝王經感應第三十一梓州姚待為亡親自寫四部大乘經感應第三十二唐張謝敷誦藥師經除病感應第三十三唐張李通書寫藥師經延壽感應第三十四寫傳大毗盧遮那經感應第三十五書隨求陀羅尼繫頸滅罪感應第三十六尊勝陀羅尼經請來感應第三十七童兒聞壽命經延壽感應第三十八烏耆國王女讀誦般若心經除怨害等感應第三十九畢試國王寫誦般若心經除怨害等感應第四十遍學三藏首途西域每日誦般若心經七遍感應第四十一大般若經翻譯時感應第四十二大般若經最初供養感應第四十三唐干封書生依高宗敕書大般若經一帙感應第四十四東印度三摩呾吒國轉讀大般若王供養感應第四十五并州常慜禪師寫大般若經感應第四十六京兆僧智諷誦大般若經二卷感應第四十七并州道俊寫大般若經感應第四十八唐豫州神
【現代漢語翻譯】 現代漢語譯本 《摩訶經》消除疾病、拯救亡者，親身感受應驗（第二十一） 法祖法師為閻羅王講解《首楞嚴經》的感應（第二十二） 光宅寺云法師講解《勝鬘經》降雨的感應（第二十三） 貧女受持《勝鬘經》現世轉為皇后的感應（第二十四） 道珍禪師誦讀《阿彌陀經》往生凈土的感應（第二十五） 曇鸞法師獲得《觀無量壽經》往生凈土的感應（第二十六） 并州僧人受持《觀經》、《阿彌陀經》往生凈土的感應（第二十七） 西印度國講解《金光明經》敵國得以和解的感應（第二十八） 中印度國講解《金光明最勝經》的感應（第二十九） 溫州張居道于冥途中發願建造《金光明經》四卷的感應（第三十） 則天皇后供養《金光明最勝王經》的感應（第三十一） 梓州姚待為已故親人親自書寫四部大乘經典的感應（第三十二） 唐朝張謝敷誦讀《藥師經》消除疾病的感應（第三十三） 唐朝張李通書寫《藥師經》延年益壽的感應（第三十四） 書寫傳抄《大毗盧遮那經》的感應（第三十五） 書寫《隨求陀羅尼》，繫於頸上以滅罪的感應（第三十六） 《尊勝陀羅尼經》請來的感應（第三十七） 孩童聽聞《壽命經》延年益壽的感應（第三十八） 烏耆國國王的女兒讀誦《般若心經》消除怨恨災害等的感應（第三十九） 畢試國王書寫誦讀《般若心經》消除怨恨災害等的感應（第四十） 遍學三藏的首途西域者每日誦讀《般若心經》七遍的感應（第四十一） 《大般若經》翻譯時的感應（第四十二） 《大般若經》最初供養的感應（第四十三） 唐朝干封年間書生依高宗敕令書寫《大般若經》一套的感應（第四十四） 東印度三摩呾吒國轉讀《大般若王》並供養的感應（第四十五） 并州常慜禪師書寫《大般若經》的感應（第四十六） 京兆僧人智諷誦讀《大般若經》二卷的感應（第四十七） 并州道俊書寫《大般若經》的感應（第四十八） 唐朝豫州神
【English Translation】 English version 'Maha Sutra' Eliminating Sickness and Saving the Deceased, Personal Experience of Response (Twenty-first) Dharma Master Fazhu's Explanation of the 'Surangama Sutra' to King Yama, a Response (Twenty-second) Dharma Master Yun of Guangzhai Temple Explaining the 'Vimalakirti Sutra', a Response of Rain (Twenty-third) A Poor Woman Upholding the 'Shrimala Sutra', Manifesting as Empress in this Life, a Response (Twenty-fourth) Chan Master Daozhen Reciting the 'Amitabha Sutra', Rebirth in the Pure Land, a Response (Twenty-fifth) Dharma Master Tanluan Obtaining the 'Contemplation Sutra of Immeasurable Life', Rebirth in the Pure Land, a Response (Twenty-sixth) A Monk in Bingzhou Upholding the 'Contemplation Sutra' and 'Amitabha Sutra', Rebirth in the Pure Land, a Response (Twenty-seventh) The Country of West India Explaining the 'Golden Light Sutra', Enemy Countries Achieving Peace, a Response (Twenty-eighth) The Country of Central India Explaining the 'Golden Light Sutra of the Supreme Conqueror', a Response (Twenty-ninth) Zhang Judao of Wenzhou Making a Vow in the Underworld to Build Four Volumes of the 'Golden Light Sutra', a Response (Thirtieth) Empress Wu Zetian Offering the 'Golden Light Sutra of the Supreme King', a Response (Thirty-first) Yao Dai of Zizhou Personally Writing Four Sections of Mahayana Sutras for Deceased Relatives, a Response (Thirty-second) Zhang Xiefu of the Tang Dynasty Reciting the 'Medicine Buddha Sutra', Eliminating Illness, a Response (Thirty-third) Zhang Litong of the Tang Dynasty Writing the 'Medicine Buddha Sutra', Prolonging Life, a Response (Thirty-fourth) Writing and Transcribing the 'Mahavairocana Sutra', a Response (Thirty-fifth) Writing the 'Cundi Dharani', Wearing it Around the Neck to Eradicate Sins, a Response (Thirty-sixth) The 'Usnisa Vijaya Dharani Sutra' Being Invited, a Response (Thirty-seventh) A Child Hearing the 'Longevity Sutra', Prolonging Life, a Response (Thirty-eighth) The Daughter of the King of Uqi Reading and Reciting the 'Heart Sutra', Eliminating Grievances and Harm, a Response (Thirty-ninth) King Bishi Writing and Reciting the 'Heart Sutra', Eliminating Grievances and Harm, a Response (Fortieth) One Who Has Studied the Tripitaka Extensively, Heading to the Western Regions, Reciting the 'Heart Sutra' Seven Times Daily, a Response (Forty-first) The 'Great Perfection of Wisdom Sutra' During Translation, a Response (Forty-second) The Initial Offering of the 'Great Perfection of Wisdom Sutra', a Response (Forty-third) A Scholar in the Ganfeng Era of the Tang Dynasty Writing a Set of the 'Great Perfection of Wisdom Sutra' by Order of Emperor Gaozong, a Response (Forty-fourth) The Country of Samata in East India Reading and Reciting the 'Great Perfection of Wisdom King' and Making Offerings, a Response (Forty-fifth) Chan Master Changmin of Bingzhou Writing the 'Great Perfection of Wisdom Sutra', a Response (Forty-sixth) The Monk Zhifeng of Jingzhao Reciting Two Volumes of the 'Great Perfection of Wisdom Sutra', a Response (Forty-seventh) Daojun of Bingzhou Writing the 'Great Perfection of Wisdom Sutra', a Response (Forty-eighth) Shen of Yuzhou in the Tang Dynasty
母聞大般若經名死更得活感應第四十九踏大般若經所在地離惡趣業感應第五十釋迦趣菩提樹下時地神奉般若金夾感應第五十一週高祖武帝代滅法時大品感應第五十二阿練若比丘讀誦大品經感應第五十三天水郡張志達寫大品經三行延壽感應第五十四晉居士周閔大品般若經感應第五十五朱士行三藏放光般若感應第五十六釋清虛為三途受苦眾生受持金剛般若經感應第五十七僧法藏書誦金剛般若經滅罪感應第五十八唐玄宗皇帝自誦仁王經咒請天兵救安西感應第五十九唐代宗皇帝誦講仁王般若降雨感應第六十舊譯仁王般若經感應第六十一無量義經傳弘感應第六十二聞無量義經功德生忉利天感應第六十三誦法華經滿一千部必有靈驗感應第六十四書寫法華滿八部必有救苦感應第六十五書寫法華經一日即速救苦感應第六十六分七卷法華經講八座感應第六十七曇摩懺三藏傳大般涅槃經感應第六十八釋惠嚴刪治涅槃經感神責感應第六十九書寫涅槃經生不動國感應第七十聞常住二字感應第七十一手觸涅槃經感應第七十二諸王寫一切經感應 大正藏第 51 冊 No. 2084 三寶感應要略錄
三寶感應要略錄卷之中
釋子非濁集
第一有人將讀華嚴經以水盥掌所沾蟲類生天感應(出經田及遊記)
執師子國
【現代漢語翻譯】 現代漢語譯本 母聞《大般若經》（Mahāprajñāpāramitā Sūtra）名，死後更得活感應第四十九：踏《大般若經》所在地，離惡趣業感應第五十：釋迦（Śākyamuni）趣菩提樹下時，地神奉《般若》金夾感應第五十一：周高祖武帝代滅法時，《大品般若經》（Mahāprajñāpāramitā Sūtra）感應第五十二：阿練若比丘讀誦《大品經》感應第五十三：天水郡張志達寫《大品經》三行延壽感應第五十四：晉居士周閔《大品般若經》感應第五十五：朱士行三藏放光般若感應第五十六：釋清虛為三途受苦眾生受持《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）感應第五十七：僧法藏書誦《金剛般若經》滅罪感應第五十八：唐玄宗皇帝自誦《仁王經》（Renwang Jing）咒，請天兵救安西感應第五十九：唐代宗皇帝誦講《仁王般若》降雨感應第六十：舊譯《仁王般若經》感應第六十一：《無量義經》（Wuliangyi Jing）傳弘感應第六十二：聞《無量義經》功德生忉利天（Trāyastriṃśa）感應第六十三：誦《法華經》（Saddharma Puṇḍarīka Sūtra）滿一千部必有靈驗感應第六十四：書寫法華滿八部必有救苦感應第六十五：書寫法華經一日即速救苦感應第六十六：分七卷《法華經》講八座感應第六十七：曇摩懺（Dharmakṣema）三藏傳《大般涅槃經》（Mahāparinirvāṇa Sūtra）感應第六十八：釋惠嚴刪治《涅槃經》感神責感應第六十九：書寫《涅槃經》生不動國感應第七十：聞常住二字感應第七十一：手觸《涅槃經》感應第七十二：諸王寫一切經感應 《大正藏》第 51 冊 No. 2084 《三寶感應要略錄》
《三寶感應要略錄》卷之中
釋子非濁集
第一有人將讀《華嚴經》（Avataṃsaka Sūtra），以水盥掌所沾蟲類生天感應(出經田及遊記)
執師子國
【English Translation】 English version Mother heard the name of the 'Mahāprajñāpāramitā Sūtra' (Great Perfection of Wisdom Sutra), and after death, there was a response of being revived, 49th: Stepping on the location of the 'Mahāprajñāpāramitā Sūtra', there was a response of being separated from the karma of evil destinies, 50th: When Śākyamuni (釋迦) went under the Bodhi tree, the earth deity offered a golden clasp for the 'Prajñāpāramitā', 51st: During the time when Emperor Wu of the Zhou Dynasty extinguished the Dharma, there was a response from the 'Mahāprajñāpāramitā Sūtra', 52nd: An Aranyaka Bhikshu (阿練若比丘) recited the 'Mahāprajñāpāramitā Sūtra', 53rd: Zhang Zhida of Tianshui Prefecture wrote three lines of the 'Mahāprajñāpāramitā Sūtra' and extended his life, 54th: Layman Zhou Min of the Jin Dynasty had a response from the 'Mahāprajñāpāramitā Sūtra', 55th: The Tripiṭaka master Zhu Shixing emitted light from the Prajñā, 56th: Śākya Qingxu upheld the 'Vajracchedikā Prajñāpāramitā Sūtra' (Diamond Sutra) for sentient beings suffering in the three evil paths, 57th: Monk Fazang wrote and recited the 'Vajracchedikā Prajñāpāramitā Sūtra' and extinguished sins, 58th: Emperor Xuanzong of the Tang Dynasty personally recited the 'Renwang Jing' (Sutra of Humane Kings) mantra and requested heavenly soldiers to save Anxi, 59th: Emperor Daizong of the Tang Dynasty recited and lectured on the 'Renwang Prajñā' to bring rain, 60th: The old translation of the 'Renwang Prajñāpāramitā Sūtra', 61st: The transmission and propagation of the 'Wuliangyi Jing' (Sutra of Immeasurable Meanings), 62nd: Hearing the merits of the 'Wuliangyi Jing' and being born in the Trāyastriṃśa (忉利天) heaven, 63rd: Reciting the 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra) a thousand times will surely have miraculous effects, 64th: Writing the Lotus Sutra eight times will surely save from suffering, 65th: Writing the Lotus Sutra for one day will quickly save from suffering, 66th: Dividing the seven-fascicle Lotus Sutra and lecturing on eight seats, 67th: Tripiṭaka master Dharmakṣema (曇摩懺) transmitted the 'Mahāparinirvāṇa Sūtra' (Great Nirvana Sutra), 68th: Śākya Huiyan edited and revised the 'Nirvana Sutra' and received divine rebuke, 69th: Writing the 'Nirvana Sutra' and being born in the Immovable Land, 70th: Hearing the two words 'constant abiding', 71st: Touching the 'Nirvana Sutra' with one's hand, 72nd: Kings writing all the sutras. Taisho Tripitaka Volume 51, No. 2084, Essential Records of Responses to the Three Jewels
Essential Records of Responses to the Three Jewels, Scroll Middle
Collected by Śākya Feizhuo
First, someone was about to read the 'Avataṃsaka Sūtra' (Flower Garland Sutra), and the insects that adhered to the palms after washing them with water were reborn in heaven (from Sutra Field and Travelogue)
Held by the Lion Country
沙門釋迦彌多羅。此云能友。是第三果人也。麟德之初。來儀晨旦。情聖蹟遍歷名山及寺。至京師西大原寺。勵諸僧轉讀花嚴經典。乃命譯語問云。此是何經。答是花嚴經。能友肅然改容曰。不知此處亦有是經耶。合掌歡喜贊言。若聞花嚴題目字者。決定不墮四惡趣。此大方廣功德難思。西國相傳。有人以水盥掌。將讀此經。水之所沾灑及蟲蟻。因此捨命。后得生天。何況受持讀誦。益不可思議之福也。嘗聞。于填國東南二千餘里。有國名遮拘槃。王宮側有精舍。于中大乘沙門轉讀花嚴。王臣供養之。夜中分忽然有大光明。遍滿城中。光明之中。有百千天人。以種種天衣珠寶瓔珞。奉獻王及沙門。王問曰是誰。天答曰。我是精舍側蜫蟲也。沙門以水盥掌。將讀花嚴。水之所沾。因此捨命。生忉利天。天上法爾初知本因。故來下報恩。王聞天語。悲喜立制。我國偏重大乘。不可流通小法。從其已來。彼王歷葉敬重大乘。諸國名僧。入其境者。並皆試練。若小乘學。則遣不留。摩訶衍人。請停供養。至今不改。王宮內自有花嚴摩訶般若大集法華等經十二部並十萬偈。王自受持。親執戶鑰。轉讀。則開香花供養。如此等異蓋多矣。
第二毗瑟寺小乘師以花嚴置阿含下然恒在其上感應(出傳等文)
日照三藏云。
【現代漢語翻譯】 現代漢語譯本：沙門釋迦彌多羅（Śākyamitra，意為能友），是證得第三果的聖者。在麟德年間初期，他來到中國，每日清晨都虔誠地巡禮聖蹟，遍訪名山和寺廟。到達京師的西大原寺后，他鼓勵眾僧轉讀《華嚴經》。於是，他讓翻譯人員詢問說：『這是什麼經？』回答說是《華嚴經》。釋迦彌多羅聽后，肅然起敬，改變了神色，說：『沒想到這裡也有這部經啊！』他合掌歡喜地讚歎道：『如果有人聽聞《華嚴》的題目或字句，就必定不會墮入四惡趣。這部《大方廣佛華嚴經》的功德難以思議。』西國相傳，有人用水洗手，準備讀誦此經，洗手的水所沾灑到的蟲蟻，因此捨棄生命后，得以昇天。更何況是受持讀誦此經，所獲得的福報更是不可思議啊！ 我曾經聽說，在位於于闐國東南二千餘里的地方，有一個國家名叫遮拘槃。國王的宮殿旁邊有一座精舍，其中有大乘沙門轉讀《華嚴經》，國王和大臣都供養他們。一天夜裡，忽然出現巨大的光明，遍滿整個城市。光明之中，有成百上千的天人，以各種各樣的天衣、珠寶、瓔珞，奉獻給國王和沙門。國王問道：『你們是誰？』天人回答說：『我是精舍旁邊的昆蟲。沙門用水洗手，準備讀誦《華嚴經》，洗手的水沾到我，因此我捨棄生命，得以生到忉利天。在天上自然而然地知道前世的因緣，所以特來地獄報恩。』國王聽了天人的話，悲喜交加，於是頒佈法令：『我國偏重於大乘佛法，不可流通小乘佛法。』從此以後，這位國王的歷代子孫都敬重大乘佛法。各國的著名僧人，進入這個國家，都要經過考試。如果是小乘學者，就遣送離開，不予留用；如果是大乘學者，就留下供養。直到現在，這個制度也沒有改變。國王的宮殿內，藏有《華嚴經》、《摩訶般若經》、《大集經》、《法華經》等十二部經典，共計十萬偈。國王親自受持，親自掌管門戶的鑰匙。轉讀經典時，就打開門，用香花供養。像這樣的奇異之事，實在太多了。 第二，毗瑟寺的小乘法師將《華嚴經》放在《阿含經》之下，但《華嚴經》總是出現在上面，這是一種感應。（出自傳記等文獻） 日照三藏說。
【English Translation】 English version: The Śramaṇa Śākyamitra (meaning 'Capable Friend'), was a person who attained the third fruit of Arhatship. In the early years of the Linde era, he came to China, devoutly visiting sacred sites and famous mountains and temples every morning. Upon arriving at the Xidayuan Temple in the capital, he encouraged the monks to recite the Avataṃsaka Sūtra. He then instructed the translator to ask, 'What is this scripture?' The reply was, 'It is the Avataṃsaka Sūtra.' Śākyamitra, with reverence, changed his expression and said, 'I did not know that this scripture also existed here!' He joined his palms in joy and exclaimed, 'If one hears the title or even a single word of the Avataṃsaka, one will certainly not fall into the four lower realms. The merits of this Mahāvaipulya Buddha Avataṃsaka Sūtra are inconceivable!' It is said in the Western lands that someone washed their hands with water in preparation to recite this scripture, and the insects and ants that were touched by the water were reborn in the heavens after their death. How much more inconceivable is the merit of upholding, reciting, and studying this scripture! I once heard that in a country called Cakravarti, located more than two thousand li southeast of Khotan, there was a monastery next to the royal palace. In it, Mahāyāna Śramaṇas recited the Avataṃsaka Sūtra, and the king and his ministers made offerings to them. One night, a great light suddenly appeared, filling the entire city. Within the light were hundreds of thousands of devas, offering various celestial garments, jewels, and necklaces to the king and the Śramaṇas. The king asked, 'Who are you?' The devas replied, 'We are insects from beside the monastery. The Śramaṇa washed his hands with water in preparation to recite the Avataṃsaka Sūtra, and the water touched us, causing us to be reborn in the Trāyastriṃśa Heaven. In heaven, we naturally knew the causes from our previous lives, so we came down to repay the kindness.' Upon hearing the words of the devas, the king was filled with both sorrow and joy, and he issued a decree: 'Our country favors Mahāyāna Buddhism, and the teachings of Hīnayāna Buddhism shall not be circulated.' From then on, the successive kings of this country revered Mahāyāna Buddhism. Famous monks from various countries who entered this country were all tested. If they were Hīnayāna scholars, they were sent away and not allowed to stay; if they were Mahāyāna scholars, they were invited to stay and were provided with offerings. This system has not changed to this day. Within the royal palace, there are twelve sections of scriptures, including the Avataṃsaka Sūtra, the Mahāprajñāpāramitā Sūtra, the Mahāsaṃnipāta Sūtra, and the Lotus Sūtra, totaling one hundred thousand verses. The king personally upholds them and personally holds the keys to the doors. When reciting the scriptures, he opens the doors and makes offerings of incense and flowers. There are many such extraordinary events. Secondly, a Hīnayāna master at the Viṣṇu Temple placed the Avataṃsaka Sūtra below the Āgama Sūtra, but the Avataṃsaka Sūtra always appeared on top, which was a miraculous sign. (From biographies and other texts) Tripitaka Master Rizhao said.
南天竺近占波城。有一僧伽藍。名毗瑟奴。于中有諸小乘師而住。後有一大乘法師。持花嚴經一帙來至其所。小乘諸師。更不相敬。彼大乘師。乃留經一帙而去。諸小乘學者。情盡不信。投之井內。后見井中。光明如烈火。雖久在水中。都不沾溫。便信此經是佛所說。猶尚不及小乘。遂置在阿含等經律之下。及明旦輒見在上。乃訶若群小。誰后輒移。對云。無人動經。乃還置下。明又如初。覆在其上。若此者數焉。小乘諸師。咸大教驚歎。方知此經過於己學。以身投于地。宛轉號泣。懺謝迴心。專共受持花嚴一經。盛於此國矣。
第三釋靈干講花嚴經見天宮迎改生花藏界感應(出經傳文)
釋靈干。每講花嚴。遠近涼燠。開皇十七年。遇疾悶絕。唯心不冷。未敢藏殯。后醒云。我生兜率天。見休遠二法師。並座花臺。光侇絕世。謂干曰。汝與我諸弟子。復皆生此矣。至十八年正月卒于寺。春秋七十有八。乃火葬於終南之陰。初干志奉花嚴。常依本作蓮花藏世界海觀。及彌勒天宮觀。至於疾甚。目精上視。不與人對。久乃如常。沙門童真。問疾在側。干謂真曰。向見青衣童子引至兜率天宮。而天樂非久。終墜輪迴。蓮花藏是所圖也。不久氣絕。須臾復童真問。何所見耶。干曰。見大水遍滿。花如車輪。干坐
【現代漢語翻譯】 現代漢語譯本：在南天竺近占波城，有一座名為毗瑟奴的僧伽藍（寺院）。其中住著一些小乘佛教的法師。後來，有一位大乘佛教的法師帶著一部《華嚴經》來到這裡。小乘的法師們對他很不尊敬。那位大乘法師便留下了一部經書離開了。小乘的學者們完全不相信這部經書，把它扔進了井裡。後來，他們看到井中光明如火，即使經書在水中很久，也沒有沾濕。他們這才相信這部經是佛陀所說。但他們仍然認為這部經不如小乘經典，於是把它放在《阿含經》等經律之下。第二天早上，他們卻發現這部經書在上面。他們便責罵道：『是誰把經書移上來的？』回答說：『沒有人動過經書。』他們又把它放回下面。第二天早上，經書又像之前一樣，出現在上面。這樣的情況發生了好幾次。小乘的法師們都非常驚訝，這才知道這部經書超過了他們的學識。他們便以身體投于地上，翻滾號哭，懺悔謝罪，回心轉意，專門共同受持《華嚴經》，這部經書因此在這個國家盛行起來。 第三段是關於釋靈干講解《華嚴經》時，見到天宮迎接，並轉生到華藏世界的感應（出自經傳文）： 釋靈干每次講解《華嚴經》時，無論遠近天氣涼熱。在開皇十七年，他生病昏迷，只有心口還有溫度。人們不敢埋葬他。後來他醒來說：『我生到了兜率天（彌勒菩薩的凈土），見到了休遠二位法師，他們都坐在蓮花臺上，光芒無比。』他們對靈干說：『你和我的弟子們，將來都會生到這裡。』到了開皇十八年正月，釋靈干在寺院去世，享年七十八歲。之後在終南山的北面火葬。當初，靈干立志奉持《華嚴經》，常常依照經文觀想蓮花藏世界海，以及彌勒天宮。到了病重的時候，他的眼睛向上看，不與人對視。過了很久才恢復正常。沙門童真在旁邊照顧他。靈干對童真說：『剛才我看見青衣童子引我到兜率天宮，但是天上的快樂不會長久，最終還是要墜入輪迴，蓮花藏世界才是我所追求的。』不久他就斷氣了。過了一會兒，童真問他：『你看到了什麼？』靈干說：『我看見大水遍滿，蓮花如車輪般大小，我坐在上面。』
【English Translation】 English version: In Jambudvipa (Southern India), near the city of Champa, there was a Sangharama (monastery) named Visnu. In it resided some teachers of the Hinayana (Small Vehicle). Later, a Mahayana (Great Vehicle) Dharma master came to their place, carrying a copy of the Avatamsaka Sutra (Flower Garland Sutra). The Hinayana teachers showed him no respect. The Mahayana master left a copy of the sutra and departed. The Hinayana scholars completely disbelieved it and threw it into a well. Later, they saw light in the well, as bright as a blazing fire. Even though the sutra had been in the water for a long time, it was not wet at all. Then they believed that this sutra was spoken by the Buddha. However, they still thought that this sutra was not as good as the Hinayana scriptures, so they placed it below the Agamas (collection of early Buddhist texts) and other Vinaya (monastic rules). The next morning, they found the sutra on top. They scolded, 'Who moved the sutra up here?' The reply was, 'No one moved the sutra.' They put it back down. The next morning, it was on top again, just like before. This happened several times. The Hinayana teachers were greatly astonished and realized that this sutra surpassed their knowledge. They threw themselves on the ground, rolling around and crying, repenting and apologizing, and wholeheartedly embraced the Avatamsaka Sutra. Thus, this sutra flourished in that country. The third section is about the response of Sakyamuni Linggan when he lectured on the Avatamsaka Sutra, seeing the heavenly palace welcoming him and being reborn in the Avatamsaka world (from the scriptures): Whenever Sakyamuni Linggan lectured on the Avatamsaka Sutra, regardless of the weather being cool or hot, near or far. In the seventeenth year of the Kaihuang era, he fell ill and became unconscious, only his heart remained warm. People did not dare to bury him. Later, he woke up and said, 'I was born in the Tushita Heaven (the Pure Land of Maitreya Bodhisattva), and I saw the two Dharma masters, Xiu Yuan, both sitting on lotus platforms, their light unparalleled.' They said to Linggan, 'You and my disciples will all be born here in the future.' In the first month of the eighteenth year of the Kaihuang era, Sakyamuni Linggan passed away at the temple, at the age of seventy-eight. He was cremated on the north side of Zhongnan Mountain. Initially, Linggan aspired to uphold the Avatamsaka Sutra and often contemplated the ocean of the Lotus Treasury World and the Tushita Heaven according to the sutra. When he became seriously ill, his eyes looked upward and did not meet people's gaze. After a long time, he returned to normal. The novice monk Tongzhen was attending to him. Linggan said to Tongzhen, 'Just now, I saw a boy in blue robes leading me to the Tushita Heaven, but the happiness of heaven will not last long, and eventually, one will fall into Samsara (cycle of rebirth). The Lotus Treasury World is what I seek.' Soon after, he passed away. After a while, Tongzhen asked, 'What did you see?' Linggan said, 'I saw great waters everywhere, and the lotus flowers were as big as chariot wheels, and I was sitting on them.'
其上。所愿滿足。尋爾便車矣。
第四唐朝散大夫孫宣德發寫花嚴愿感應(新錄)
唐朝散大夫孫宣德。雍州永安縣人也。德依因緣發願。將造花嚴經。間觸事生不信。即舍廢無惡不造。后射獵落馬悶絕。經一日醒覺悲泣投地。悔過自責。謂思邈曰。吾初死之時。見三人冥官驅沒官。到于大城前。五道大臣位次敘列。閻魔大王安處。于嗔呵吾言。汝癡人人恣造惡。依所殺禽獸愬非分召汝。即見庭中。吾所殺生百千萬。向王各各白非分奪命由。王彌嗔怒。時有一童子。自稱善財。忽至王所。王恭從座下。合掌向童子。童子曰。汝可放宣德。彼發造花嚴未果。所愿之時。無不信心。豈以後惡舍前善。王歡喜曰。理實如然。宜可放還。即童子示歸路得醒悟。大花嚴經功德不思議。仍悔先愚。更盡所有書寫之。八十有六而卒。對親友曰。吾寫花嚴。生兜率天。奉事慈氏矣。
第五東市行證為親寫華嚴救苦感應(出經傳文)
雍州萬年縣康阿祿山。調露二年五月一日。染患遂亡。至五日蘇起。自說彼冥道。誤追在閻羅王。時見東市藥行人阿容師而去。調露元年患死。生時煮雞子。與七百人。入鑊湯地獄。先識祿山。遂憑囑曰。吾第四子行證。稍有仁慈。君為語之。今寫花嚴經一部。余不相當。若適為寫
【現代漢語翻譯】 現代漢語譯本：在那之上，（你的）願望將會滿足，很快你就能找到你的便車了。
第四則 唐朝散大夫孫宣德發願書寫《華嚴經》的感應（新錄）：
唐朝散大夫孫宣德，是雍州永安縣人。孫宣德因為因緣發願，準備抄寫《華嚴經》。期間因為遇到事情而產生不信任之心，於是捨棄了抄經的願望，無惡不作。後來有一次射獵時墜馬昏迷，過了一天才醒來，悲傷地哭泣，投身於地，悔恨自責。他告訴思邈說：『我剛死的時候，看見三個冥官押著我，到了一個大城前。五道大臣按照位次排列，閻魔大王安坐在那裡。閻魔大王嗔怒地呵斥我說：『你這個愚癡的人，恣意作惡，因為你所殺的禽獸控訴你，所以才把你召來。』我隨即看見庭院中，我所殺的成百上千的生靈，向閻魔大王各自訴說我非分奪取它們性命的罪行。閻魔大王更加嗔怒。這時，有一個童子，自稱是善財（Sudhana），忽然來到閻魔大王那裡。閻魔大王恭敬地從座位上下來，合掌向童子行禮。童子說：『你可以放了孫宣德，他發願抄寫《華嚴經》（Avatamsaka Sutra）但沒有完成，只是在發願的時候，沒有完全的信心，怎麼能因為他後來的惡行而捨棄他之前的善行呢？』閻魔大王歡喜地說：『確實是這樣，應該放他回去。』隨即童子指示我回來的路，我才得以醒悟。《大華嚴經》的功德真是不可思議。我後悔之前的愚蠢，於是盡我所有，重新書寫《華嚴經》。他八十六歲時去世，臨終前對親友說：『我抄寫《華嚴經》的功德，將使我往生到兜率天（Tushita Heaven），奉事慈氏菩薩（Maitreya Bodhisattva）了。』
第五則 東市行證為親人抄寫《華嚴經》救苦的感應（出自經傳文）：
雍州萬年縣的康阿祿山，在調露二年五月一日，染病去世。到了五日又甦醒過來，自己說在陰間被誤抓到了閻羅王那裡。當時看見東市賣藥的行人阿容師走了過去，阿容師在調露元年因病去世。阿容師生前曾經煮雞子，給七百人吃，因此墮入了鑊湯地獄。阿容師認出了康阿祿山，於是懇求他說：『我的第四個兒子行證，稍微有些仁慈之心，請你替我告訴他，現在抄寫一部《華嚴經》，其他的（功德）都不足以抵消我的罪業，如果他能為我抄寫《華嚴經》……』
【English Translation】 English version: Above that, your wishes will be fulfilled, and you will soon find your ride.
The Fourth: An Auspicious Response to Tang Dynasty Official Sun Xuande's Vow to Write the Avatamsaka Sutra (Newly Recorded):
Sun Xuande, a Tang Dynasty official of the rank of Chao San Da Fu, was a native of Yong'an County in Yongzhou. Due to karmic conditions, Sun Xuande made a vow to transcribe the Avatamsaka Sutra. However, encountering various obstacles, he developed a lack of faith and abandoned his vow, engaging in all sorts of evil deeds. Later, while hunting, he fell from his horse and lost consciousness. After a day, he awoke, weeping with sorrow, prostrating himself on the ground, repenting and blaming himself. He told Si Miao, 'When I first died, I saw three underworld officials escorting me to a large city. The ministers of the five paths were arranged in order of rank, and Yama (Yama, King of Death) sat in his place. Yama angrily scolded me, saying, 'You foolish man, you indulge in evil deeds. Because the birds and beasts you killed have accused you, you have been summoned here.' Immediately, I saw in the courtyard the hundreds of thousands of creatures I had killed, each accusing me of wrongfully taking their lives. Yama became even angrier. At that moment, a boy, calling himself Sudhana (Sudhana, a youth who sought enlightenment), suddenly arrived at Yama's place. Yama respectfully descended from his seat, joining his palms and bowing to the boy. The boy said, 'You may release Sun Xuande. He made a vow to transcribe the Avatamsaka Sutra (Avatamsaka Sutra), but did not complete it. At the time of his vow, he lacked complete faith. How can you abandon his previous good deeds because of his later evil deeds?' Yama joyfully said, 'Indeed, it is as you say. He should be released.' Then the boy showed me the way back, and I awoke. The merit of the Great Avatamsaka Sutra is inconceivable. I regret my previous foolishness, and I will now use all my resources to transcribe it again.' He passed away at the age of eighty-six. Before his death, he said to his relatives and friends, 'The merit of my transcribing the Avatamsaka Sutra will cause me to be reborn in Tushita Heaven (Tushita Heaven), where I will serve Maitreya Bodhisattva (Maitreya Bodhisattva).'
The Fifth: An Auspicious Response to Xingzheng of the Eastern Market Writing the Avatamsaka Sutra to Relieve the Suffering of His Relatives (From Sutra Transmissions):
Kang Alushan of Wannian County in Yongzhou, fell ill and died on the first day of the fifth month of the second year of Tiaolu. On the fifth day, he revived and said that he had been mistakenly taken to Yama's place in the underworld. At that time, he saw A Rongshi, a medicine seller from the Eastern Market, passing by. A Rongshi had died of illness in the first year of Tiaolu. During his life, A Rongshi had boiled chicken eggs and fed them to seven hundred people, and as a result, he had fallen into the Cauldron of Boiling Water Hell. A Rongshi recognized Kang Alushan and pleaded with him, saying, 'My fourth son, Xingzheng, has a little kindness in his heart. Please tell him that transcribing one copy of the Avatamsaka Sutra (Avatamsaka Sutra) is the only thing that can offset my sins. If he can transcribe the Avatamsaka Sutra for me...'
此。七百人皆得解脫。山往東市賣藥阿家。以容師之言。具告行證。證大悲感。遂于西大原寺。請經令人書寫。初自容師亡后。家人無夢想。至初寫經之夕。閤家同夢。其父來喜暢無已。到永隆元年八月。莊嚴周畢。請大德法藏義學沙門慶經設供。祿山爾日亦在會中。乃見容師等七百鬼徒。並來齊處禮敬三寶。同跪僧前懺悔受戒。事畢曰。我等依經力。改報于天堂。言畢而去。山免備矚冥司。深信罪業矣。
第六王氏感地藏菩薩感應(出經傳別記等)
京師人。姓王失其名(余記名定藏也)既無戒行。曾不修善。文明元年。因患致死。二人引至地獄門。王氏本事地藏菩薩。見有一僧云。是地藏菩薩。乃教王氏誦一行偈。其文曰。若人慾了知三世一切佛。應當如是觀。心造諸如來。菩薩曰。誦得此能排地獄。王氏盡誦。遂入見閻羅王。王問此人。有何功德。答云。唯受持一四句偈。具如上記。王遂放免王氏。當誦此偈時。聲所及受苦之人。皆得解脫。王氏三日。蘇向諸沙門說而已(所言一偈者。花嚴第十二卷夜摩天宮無量諸菩薩雲集說法品文也云云)。
第七空觀寺沙彌定生見紅蓮地獄謬謂實華藏世界感應(出別錄文)
沙彌定生。師僧法不能誦經戒。聞陳說花藏世界相。情恒慕樂。恣誤僧事
【現代漢語翻譯】 現代漢語譯本： 此後，七百人全部得到解脫。山前往東市賣藥的阿家，將容師所說的話，詳細地告訴了行證。行證大為悲憫感動，於是在西大原寺，請人抄寫佛經。起初自從容師去世后，家人沒有做過任何夢。到了開始抄寫佛經的那個晚上，全家都做了同樣的夢，夢見容師的父親前來，喜悅之情難以言表。到了永隆元年八月，所有莊嚴佛事的準備工作都已完畢，於是請來大德法藏義學沙門慶經來做法事。祿山那天也在法會之中，於是看見容師等七百鬼徒，一同來到法會，恭敬地禮拜三寶，一同跪在僧人面前懺悔，並受持戒律。事情完畢后，他們說：『我們依靠佛經的力量，將要轉生到天堂。』說完就離開了。祿山因此免於親眼目睹地府的景象，深深地相信了罪業的存在。 第六 王氏感應地藏菩薩（出自《經傳別記》等） 京城裡有個人，姓王，名字已經失傳（其他記載名為定藏）。他既沒有受持戒律，也從未修習善事。文明元年，因為生病而死。有兩個人引他到地獄門口。王氏平素信奉地藏菩薩，看見一位僧人，（那僧人）說：『我是地藏菩薩。』於是教王氏誦讀一行偈語，偈語是：『若人慾了知三世一切佛，應當如是觀，心造諸如來。』菩薩說：『誦讀此偈能夠脫離地獄。』王氏盡力誦讀。於是進入地府，見到了閻羅王。閻羅王問這個人，有什麼功德？回答說：『唯獨受持了一句四句偈。』（並）詳細地如實稟告了偈語的內容。閻羅王於是放免了王氏。當王氏誦讀這句偈語的時候，聲音所能傳到的地方，所有正在受苦的人，都得到了解脫。王氏三日後甦醒，向各位沙門講述了這件事（所說的一句偈語，出自《華嚴經》第十二卷《夜摩天宮無量諸菩薩雲集說法品》）。 第七 空觀寺沙彌定生見紅蓮地獄，錯誤地認為是真實的華藏世界（出自《別錄文》） 沙彌定生，他的師父教他法事，但他不能誦經持戒，聽聞別人陳述華藏世界的景象，心中常常羨慕嚮往，放縱自己，耽誤僧眾的事務。
【English Translation】 English version: Thereafter, all seven hundred people were liberated. Shan went to the apothecary A-jia in the East Market and told Xingzheng in detail what Master Rong had said. Xingzheng was greatly moved with compassion, and so at the Xida Yuan Monastery, he hired people to transcribe the Buddhist scriptures. Initially, since Master Rong's death, the family had not had any dreams. On the night when the transcription of the scriptures began, the whole family had the same dream, in which Master Rong's father came, his joy beyond words. By the eighth month of the first year of Yonglong, all the preparations for the solemn Buddhist ceremony were complete, so they invited the virtuous Dharma Master Fazang, the learned Shramana Qingjing, to perform the ceremony. Lu Shan was also present at the assembly that day, and so he saw Master Rong and the seven hundred ghostly followers, all coming to the assembly, respectfully prostrating before the Three Jewels, and kneeling before the monks to repent and receive the precepts. After the ceremony, they said, 'We rely on the power of the scriptures and will be reborn in heaven.' After saying this, they departed. Lu Shan was thus spared from witnessing the scenes of the underworld and deeply believed in the existence of sin. Sixth: Wang's Response to Ksitigarbha Bodhisattva (From 'Miscellaneous Records of Sutras and Biographies,' etc.) There was a person in the capital city, surnamed Wang, whose name has been lost (other records name him Dingzang). He neither observed precepts nor cultivated good deeds. In the first year of Wenming, he died due to illness. Two people led him to the gate of hell. Wang had faith in Ksitigarbha (Dizang) Bodhisattva. He saw a monk who said, 'I am Ksitigarbha Bodhisattva.' Then he taught Wang to recite a line of verse, which read: 'If one wishes to understand all Buddhas of the three worlds, one should contemplate thus: the mind creates all Tathagatas.' The Bodhisattva said, 'Reciting this verse can escape hell.' Wang recited it with all his might. Then he entered the underworld and saw King Yama. King Yama asked this person, 'What merits do you have?' He replied, 'I have only upheld a four-line verse.' (And) he reported the content of the verse in detail and truthfully. King Yama then released Wang. When Wang recited this verse, all those suffering in the places where the sound reached were liberated. Wang awoke three days later and told the monks about this matter (The verse mentioned is from the twelfth volume of the Avatamsaka Sutra, 'The Assembly of Countless Bodhisattvas in the Yama Heaven Palace'). Seventh: Shami Ding Sheng of Kongguan Monastery Sees the Red Lotus Hell and Mistakenly Believes It to Be the Real Hua-zang World (From 'Separate Records') The Shami (novice monk) Ding Sheng, his teacher taught him Dharma practices, but he could not recite scriptures or uphold precepts. Hearing others describe the appearance of the Hua-zang (Avatamsaka) world, his heart often yearned for it, indulging himself and neglecting the affairs of the Sangha.
。入紅蓮花地獄。謬謂花藏世界。歡喜稱花藏妙土。其時地獄變為花藏。聞唱受苦之人。皆坐蓮花。時獄官白閻魔大王。王言。此是花嚴大不思議經力。即說偈言。
歸命花嚴 不思議經 若聞題名 一四句偈 能排地獄 解脫業縛 諸地獄器 皆為花藏 而皆自見 坐寶蓮花
沙彌一日一夜始蘇。自說此緣。其後有通。集具已后。不知所遊方矣。
第八龍子從僧護比丘誦習阿含經感應(出僧后經文)
昔佛在世。舍衛國中有五百商人。入于大海。共求珍寶。請僧護比丘。以為聞法師。未至寶所。龍王至船住持。商人怖仰問。是何神祇而投船住。爾時龍王。現身請僧護比丘。商人恐威。舍與而去。龍王歡喜。將詣宮中。龍有四子。聰明智惠。作僧護弟子白言。為我教此四龍。各有一阿含。第一龍者。教增一阿含。第二龍者教中阿含第三龍者。教雜阿含。第四龍者。教長阿含。僧護即便教之。第一龍者。默然聽受。第二龍者。眠目口誦。第三龍者。回顧聽受。第四龍者。遠住聽受。此四龍子。聰明智惠。於六月中。誦四阿含。顧在心懷。盡無遺余。爾時大龍。問訊不愁悶也。僧護答云。甚大愁悶。何以故。受持法者。要須軌則。此諸龍子。在畜生道。無軌則心。不如佛法受持
【現代漢語翻譯】 現代漢語譯本：墮入紅蓮花地獄（Padma Hell）。錯誤地認為那是花藏世界（Garbhadhātu）。歡喜地稱之為花藏妙土（Wonderful Land of Garbhadhātu）。那時，地獄變為花藏世界。聽到唱誦的受苦之人，都坐在蓮花上。當時，獄官稟告閻魔大王（Yama）。閻魔大王說：『這是《華嚴大不思議經》（Avataṃsaka Great Inconceivable Sutra）的力量。』隨即說了偈語： 『歸命《華嚴》，不思議經，若聞題名，一四句偈，能排地獄，解脫業縛，諸地獄器，皆為花藏，而皆自見，坐寶蓮花。』 沙彌（Śrāmaṇera）一日一夜后才甦醒，親自講述了這段因緣。之後他有了神通，聚集了所需之物后，就不知道去了哪裡。 第八龍子（Nāga）跟隨僧護比丘（Saṃgharakṣita Bhikṣu）誦習《阿含經》（Āgama Sutras）的感應（出自《僧祇律》后的經文）。 過去佛陀在世時，舍衛國（Śrāvastī）有五百個商人，進入大海，共同尋求珍寶。他們邀請僧護比丘作為說法師。還沒到達藏寶的地方，龍王（Nāgarāja）來到船上使其停住。商人們驚恐地仰問：『是哪位神祇降臨船上？』當時，龍王顯現身形，請求僧護比丘。商人們害怕龍王的威勢，捨棄了比丘離去。龍王歡喜，將比丘帶到宮中。龍王有四個兒子，聰明智慧，作為僧護的弟子稟告說：『請您教導我們這四條龍，每條龍學習一部《阿含經》。』第一條龍，學習《增一阿含》（Ekottara Āgama）；第二條龍，學習《中阿含》（Madhyama Āgama）；第三條龍，學習《雜阿含》（Saṃyukta Āgama）；第四條龍，學習《長阿含》（Dīrgha Āgama）。僧護隨即教導他們。第一條龍，默默地聽受；第二條龍，閉著眼睛口誦；第三條龍，回頭聽受；第四條龍，遠遠地站著聽受。這四條龍子，聰明智慧，在六個月中，誦習了四部《阿含經》，牢記在心，沒有遺漏。當時，大龍問訊僧護比丘：『您不愁悶嗎？』僧護回答說：『非常愁悶。』為什麼呢？因為受持佛法的人，必須要有規矩。這些龍子，身在畜生道，沒有規矩之心，不如用佛法來受持。
【English Translation】 English version: He falls into the Padma Hell (Red Lotus Hell). Falsely believing it to be the Garbhadhātu (Womb Realm). Joyfully calling it the Wonderful Land of Garbhadhātu. At that time, the hell transforms into the Garbhadhātu. Those suffering who hear the chanting all sit upon lotus flowers. Then, the prison warden reports to King Yama (Yamarāja). The King says, 'This is the power of the Avataṃsaka Great Inconceivable Sutra.' He then speaks the following verse: 'Homage to the Avataṃsaka, the Inconceivable Sutra, if one hears its name, even a four-line verse, can dispel hell, liberate from the bonds of karma, all the instruments of hell, become the Garbhadhātu, and all see themselves, sitting on jeweled lotus flowers.' The Śrāmaṇera (novice monk) revived after a day and a night, and personally recounted this cause and condition. Afterwards, he attained supernatural powers, gathered what was needed, and then his whereabouts became unknown. The Eighth Nāga (Dragon King)'s son, following Saṃgharakṣita Bhikṣu (monk protected by the Sangha) to study the Āgama Sutras (Scriptures), experienced a response (from the scriptures after the Saṃghika Vinaya). In the past, when the Buddha was in the world, in Śrāvastī (a major city in ancient India) there were five hundred merchants who entered the great ocean together seeking treasures. They invited Saṃgharakṣita Bhikṣu to be their Dharma teacher. Before reaching the treasure location, the Nāgarāja (Dragon King) arrived at the ship and caused it to stop. The merchants, frightened, looked up and asked, 'Which deity has come to dwell on the ship?' At that time, the Dragon King manifested his form and requested Saṃgharakṣita Bhikṣu. The merchants, fearing the Dragon King's power, abandoned the Bhikṣu and left. The Dragon King was delighted and brought the Bhikṣu to his palace. The Dragon King had four sons, intelligent and wise, who, as disciples of Saṃgharakṣita, reported, 'Please teach us, these four dragons, each one an Āgama Sutra.' The first dragon, to learn the Ekottara Āgama (Numbered Discourses); the second dragon, to learn the Madhyama Āgama (Middle Length Discourses); the third dragon, to learn the Saṃyukta Āgama (Connected Discourses); the fourth dragon, to learn the Dīrgha Āgama (Long Discourses). Saṃgharakṣita then taught them. The first dragon, silently listened and received; the second dragon, with eyes closed, recited; the third dragon, looking back, listened and received; the fourth dragon, standing far away, listened and received. These four dragon sons, intelligent and wise, in six months, recited the four Āgama Sutras, remembered them in their hearts, without any omissions. At that time, the Great Dragon inquired of Saṃgharakṣita Bhikṣu, 'Are you not worried?' Saṃgharakṣita replied, 'I am very worried.' Why? Because those who uphold the Dharma must have discipline. These dragon sons, being in the animal realm, do not have disciplined minds, it is not as good as upholding the Dharma with the Buddha's teachings.'
誦習。龍王白言。大德不應呵予。護師命故。龍有四毒。不得如法受持誦習。何以故。默然受者。以聲毒故。若出聲者。必害師命。是故默受。眠目受者。以見毒故。回顧受者。以取毒故。遠住受者。以觸毒故。時諸商人。回至失師處。龍知商心。還即將僧護付之云云。龍尚要誦。況人倫乎。
第九新羅僧俞誦阿含生凈土感應(新錄)
新羅僧俞者。新羅人也。少出家歸心於凈土教。見諸誦持阿含者。毀呵言舍。夢至極樂東門。將入門中。爾時有無量天童子。在門外立。以寶杖驅出俞曰。小道滅沒。即大教滅相。以小法為梯撜登大道。是汝國式也。輕慢阿含舍不誦。不可入大乘門云云。夢覺悲泣悔過。兼持誦四阿含。得凈土迎。弟子亦夢。師坐蓮花。來語曰。我娑婆兼誦阿含。依本習故。先得小道。不久還入大矣。
第十書寫阿含經生天感應(出外國記)
昔如來滅后一百年中。夜分有一人天。放光來下阿難塔所。散花供養。時有大阿羅漢。號曰近護。即阿育大王師也。問天曰。汝何故常來禮塔。答曰。昔書寫四阿含。得生忉利天。是阿難恩。以此因緣。恒來供養。復問。如彼天有如汝者否。答有百千人同業者。其中持增一阿含生天甚多。
第十一乾陀衛國阿羅漢昔聞阿含感應(同記
【現代漢語翻譯】 誦習。龍王說道：『大德不應該責怪我。』這是爲了保護師父的性命。龍有四種毒性。不能如法地接受和誦習。為什麼呢？如果默然接受，會因為聲音的毒性而危害師父的性命；如果出聲誦讀，必定會害死師父。所以只能默然接受。如果閉著眼睛接受，會因為眼睛的毒性；如果回頭看，會因為取毒；如果遠離而住，會因為接觸毒性。』當時，那些商人返回到失去師父的地方。龍知道商人們的心意，於是又把僧護送還給他們，如此這般。龍尚且需要誦讀，更何況是人呢？
第九 新羅僧人俞誦讀《阿含經》往生凈土的感應（新錄）
新羅僧人俞，是新羅國人。年輕時出家，歸心於凈土教。看到那些誦持《阿含經》的人，就詆譭呵斥他們。夢中到了極樂世界的東門，正要進入門中。當時有無數的天童子，站在門外，用寶杖驅趕他。俞說：『小道滅亡，就是大教衰敗的徵兆。用小法作為梯子來登上大道，是你們國家的傳統啊。輕慢《阿含經》而不誦讀，不能進入大乘之門。』夢醒后悲傷哭泣，後悔自己的過錯，於是兼修誦讀四部《阿含經》，得到了凈土的接引。他的弟子也夢見，師父坐在蓮花上，來告訴他說：『我在娑婆世界兼修誦讀《阿含經》，因為原先的習慣，先證得了小道，不久之後就能進入大道了。』
第十 書寫《阿含經》往生天界的感應（出自《外國記》）
過去如來涅槃后一百年，夜裡有一個天人，放出光明降臨到阿難塔（Ananda Stupa，阿難的舍利塔）處，散花供養。當時有一位大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），名叫近護，也是阿育大王（Ashoka，印度孔雀王朝的國王）的老師。他問天人說：『你為什麼經常來禮拜佛塔？』天人回答說：『過去我書寫四部《阿含經》，因此得以往生到忉利天（Trayastrimsa Heaven，佛教欲界六天之一）。這是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）的恩德，因此我經常來供養。』近護又問：『像你這樣的天人，還有嗎？』天人回答說：『有成百上千的人，與我有著相同的業因。其中持誦《增一阿含經》（Ekottara Agama，阿含經的一種）往生天界的人非常多。』
第十一 乾陀衛國（Gandhara，古代印度的一個地區）的阿羅漢過去聽聞《阿含經》的感應（同上）
【English Translation】 Recitation. The Dragon King said, 'Great Virtue, you should not scold me.' It is for the sake of protecting the teacher's life. Dragons have four poisons. They cannot receive and recite according to the Dharma. Why? If one receives silently, it will harm the teacher's life because of the poison of sound; if one recites aloud, it will surely kill the teacher. Therefore, one can only receive silently. If one receives with eyes closed, it is because of the poison of sight; if one looks back, it is because of taking poison; if one dwells far away, it is because of the poison of touch.' At that time, the merchants returned to the place where they had lost their teacher. The dragon knew the merchants' intentions, so he returned Sangharaksa (僧護) to them, and so on. Even dragons need to recite, how much more so should humans?
Ninth: The Response of a Silla Monk Yu Reciting the Agamas and Being Reborn in the Pure Land (Newly Recorded)
The Silla monk Yu was a native of Silla (新羅, an ancient Korean kingdom). He left home at a young age and devoted himself to the Pure Land teachings. Seeing those who recited the Agamas (阿含經, early Buddhist scriptures), he slandered and scolded them. In a dream, he arrived at the eastern gate of the Pure Land and was about to enter. At that time, countless celestial children stood outside the gate and drove him out with jeweled staffs. Yu said, 'The extinction of the Lesser Vehicle is a sign of the decline of the Great Teaching. Using the Lesser Dharma as a ladder to ascend to the Great Way is the custom of your country. Disrespecting the Agamas and not reciting them means you cannot enter the gate of the Great Vehicle.' After waking from the dream, he wept with sorrow and repented of his faults. He then practiced reciting the four Agamas and was welcomed by the Pure Land. His disciple also dreamed that his teacher was sitting on a lotus flower and came to tell him, 'In this Saha world (娑婆世界, the world of suffering), I practiced reciting the Agamas. Because of my previous habits, I first attained the Lesser Way, but soon I will enter the Great Way.'
Tenth: The Response of Transcribing the Agama Sutras and Being Reborn in the Heavens (From the Foreign Records)
In the past, one hundred years after the Nirvana of the Tathagata (如來, another name for the Buddha), at night, a deva (天人, a celestial being) descended from the heavens, emitting light, to the stupa of Ananda (阿難, one of the Buddha's ten principal disciples, known for his excellent memory), and scattered flowers as offerings. At that time, there was a great Arhat (阿羅漢, one who has attained enlightenment), named Near-Protection, who was also the teacher of King Ashoka (阿育大王, an Indian emperor of the Maurya Dynasty). He asked the deva, 'Why do you always come to worship the stupa?' The deva replied, 'In the past, I transcribed the four Agamas, and as a result, I was reborn in the Trayastrimsa Heaven (忉利天, one of the heavens in the desire realm). This is the kindness of Ananda, so I always come to make offerings.' Near-Protection further asked, 'Are there others like you in the heavens?' The deva replied, 'There are hundreds and thousands of people who share the same karmic cause as me. Among them, those who uphold and recite the Ekottara Agama (增一阿含經, one of the Agamas) and are reborn in the heavens are very numerous.'
Eleventh: The Response of an Arhat in Gandhara (乾陀衛國, an ancient region in India) Hearing the Agamas in the Past (Same Source)
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昔乾陀衛國瞿摩夷精舍。有一阿羅漢。名富那舍。六通三明清徹。晝夜誦中阿含。未曾暫廢。有人問曰。師更極聖。何偏好誦。阿羅漢答曰吾入宿住三昧。觀知先業。昔生在犬中。隨比丘而行。比丘誦中阿含。隨聞之受樂而不吠。乘此一善。生在乾陀衛國婆羅門家。出家乃得阿羅漢果。以是因緣。恒誦不廢矣。
第十二五百蝙蝠聞阿毗達磨藏感應(出西域傳)
昔南海之濱。有一樹枯。五百蝙蝠。于中穴聚居。有商侶止於樹下。既屬風寒。人皆饑凍。聚積樵蘇。溫火其下。煙焰漸熾。枯樹遂燃。時商侶中有賈客。夜分已后。誦阿毗達磨藏。諸蝙蝠雜為火困。受好法音。忍而不去。於是命終。隨業受生。俱得人身。舍家修學小乘法。聰明利智。並證聖果。近迦膩色迦王。與脅尊者。招集五百賢聖于迦濕彌羅國。作毗婆娑論。斯枯樹之中五百蝙蝠也。
第十三鼠聞律藏感應
昔罽賓國末田地阿羅漢精舍。有一阿羅漢。三明六通清徹。達三藏十二分教。于中戒律清高。一同在世優婆離。恒呵門徒云。汝等當勤修學戒律。所以者何。吾昔在凡地。依惡業故受鼠身。在石窟中而住。時有一比丘。夜宿窟中誦律藏。吾聞之。乘此善根受人身。得阿羅漢。戒律精明。以鼠身聞律藏尚爾。何況信心
【現代漢語翻譯】 現代漢語譯本
從前，在乾陀衛國（Gandhavati）的瞿摩夷精舍（Gomayi Vihara），有一位阿羅漢（Arhat），名叫富那舍（Purnasha）。他具有六神通（Six Supernormal Powers）和三明（Threefold Knowledge），清凈透徹。他日夜誦讀《中阿含經》（Madhyama Agama），從未停止。有人問他：『師父您已經達到了最高的聖境，為什麼還如此偏愛誦讀經典呢？』阿羅漢回答說：『我進入宿住三昧（Past Lives Samadhi），觀察到過去的業報。過去我曾轉生為一隻狗，跟隨一位比丘（Bhikshu）行走。比丘誦讀《中阿含經》，我隨之聽聞，感到快樂而不吠叫。憑藉這一善業，我轉生在乾陀衛國的婆羅門（Brahmin）家庭。出家后，我證得了阿羅漢果位。因為這個因緣，我一直誦讀《中阿含經》，從未停止。』 從前，在南海邊，有一棵枯樹。五百隻蝙蝠在樹洞中聚集居住。有一群商人停留在樹下。當時正值風寒，人們都飢餓寒冷。他們聚集柴草，在樹下生火取暖。煙火漸漸旺盛，枯樹燃燒起來。當時，商隊中有一位商人，在半夜之後誦讀《阿毗達磨藏》（Abhidhamma Pitaka）。眾蝙蝠被火困住，但聽到美好的法音，忍受痛苦而不離開。於是，它們命終之後，隨著各自的業力轉生，都得到了人身。他們捨棄家庭，修學小乘佛法（Hinayana）。他們聰明敏銳，都證得了聖果。後來，在迦膩色迦王（Kanishka）時期，他們與脅尊者（Parsva）一起，在迦濕彌羅國（Kashmir）招集了五百位賢聖，編纂了《毗婆娑論》（Vibhasa）。這些就是那棵枯樹中的五百隻蝙蝠啊。 從前，在罽賓國（Kashmir）末田地阿羅漢精舍（Madhyantika Arhat Vihara），有一位阿羅漢。他具有三明六通，清凈透徹，通達三藏十二分教（Tripitaka and Twelve Divisions of Teachings）。其中，他對戒律（Vinaya）的修持最為精嚴，如同在世的優婆離（Upali）。他經常告誡門徒說：『你們應當勤奮修學戒律。』這是什麼原因呢？『我過去還是凡夫的時候，因為惡業而受生為老鼠。我住在石窟中。當時，有一位比丘在夜晚住在石窟中誦讀律藏。我聽到了這些。憑藉這個善根，我轉生為人身，證得了阿羅漢果位，並且對戒律非常精通。』以老鼠之身聽聞律藏尚且如此，更何況有信心的人呢！
【English Translation】 English version
In the past, in the Gomayi Vihara (Gomayi Monastery) of Gandhavati (Gandhara), there was an Arhat (Enlightened being) named Purnasha (Full Moon). He possessed the Six Supernormal Powers (Abhijnas) and the Threefold Knowledge (Tisro Vidyas), being pure and clear. Day and night, he recited the Madhyama Agama (Middle Length Discourses), never ceasing. Someone asked him, 'Master, you have already attained the highest state of holiness, why do you still favor reciting the scriptures so much?' The Arhat replied, 'I entered the Past Lives Samadhi (Remembrance of Past Lives), observing my past karma. In the past, I was reborn as a dog, following a Bhikshu (Monk). The Bhikshu recited the Madhyama Agama, and I listened to it, feeling joy without barking. By virtue of this good deed, I was reborn into a Brahmin (Priestly caste) family in Gandhavati. After leaving home, I attained the Arhatship. Because of this cause, I have always recited the Madhyama Agama without stopping.' In the past, on the coast of the Southern Sea, there was a withered tree. Five hundred bats gathered and lived in the tree's hollow. A group of merchants stopped under the tree. At that time, it was cold and windy, and the people were hungry and freezing. They gathered firewood and made a fire under the tree to keep warm. The smoke and flames gradually intensified, and the withered tree began to burn. At that time, one of the merchants in the caravan, after midnight, recited the Abhidhamma Pitaka (Basket of Higher Doctrine). The bats were trapped by the fire, but hearing the beautiful Dharma sound, they endured the pain and did not leave. Therefore, after they died, according to their respective karma, they were all reborn as humans. They abandoned their homes and studied Hinayana (Smaller Vehicle) Buddhism. They were intelligent and sharp-witted, and they all attained the state of a saint. Later, during the reign of King Kanishka (Kanishka), together with Parsva (Side), they gathered five hundred wise and holy individuals in Kashmir (Kashmir) to compile the Vibhasa (Great Commentary). These were the five hundred bats in that withered tree. In the past, in the Madhyantika Arhat Vihara (Madhyantika Arhat Monastery) of Kashmir (Kashmir), there was an Arhat. He possessed the Threefold Knowledge and the Six Supernormal Powers, being pure and clear, and was well-versed in the Tripitaka and Twelve Divisions of Teachings (Three Baskets and Twelve Categories of Scriptures). Among them, his practice of the Vinaya (Discipline) was the most rigorous, like Upali (Upali) in the world. He often admonished his disciples, saying, 'You should diligently study the Vinaya.' What is the reason for this? 'In the past, when I was still a common person, I was reborn as a mouse due to evil karma. I lived in a stone cave. At that time, a Bhikshu stayed in the cave at night and recited the Vinaya Pitaka (Basket of Discipline). I heard it. By virtue of this good root, I was reborn as a human being, attained the Arhatship, and became very proficient in the Vinaya.' If hearing the Vinaya as a mouse was already like this, how much more so for those who have faith!
修行乎。
第十四受持律藏感應(同文)
昔罽賓國可維精舍。有二比丘。一人受持律藏。一人受論藏。人皆以上妙食供律師。夜分天人來至。禮拜持律比丘。不禮持論比丘。如此一月餘。持論比丘。心懷忿恚。天呵云。戒律開人天道。乃至涅槃道。以是因緣。天人重持誦者。不可悔恨。爾時持論比丘。其持律藏精勤修習。俱得初果。時天供二比丘矣。
第十五釋迦昔得大集經一函滅罪感應(出集法悅舍苦陀羅尼經。此是大集經中別流也)
釋迦昔無數劫中。在凡夫時名遮他。在加倫羅國。作于商客販賣活。虛妄無實。造諸惡行。害父愛母。逕由數年。舉國人民一皆知之。稱聲唱言。遮他陀害父愛母。爾時思念。與畜無異。時夜跳城。奔走趣于深澤。國王毗阇羅。告國人民。此又淫癡無道。其有能得者。當重賜寶物。國人各各受募。欲捕其身。即出國作沙門。在於他國。坐禪學道。晝夜泣淚。逕三十七年。以五逆障故。心不得三十七年。在於山窟。舉聲泣哭悲嘆。下窟乞食。時道中地得一大缽。中有一函經。更無餘經。唯有大集法悅舍苦陀羅尼經。此經能除百億劫生死五逆大罪。若有受持讀誦者。終不墮三途。何以故。過恒河沙諸佛所說故。是時得此經已。即不乞食。歡喜向窟中。燒香禮拜
【現代漢語翻譯】 現代漢語譯本 修行乎？
第十四 受持律藏感應（同文）
昔日罽賓國可維精舍，有兩位比丘。一人受持律藏（佛教戒律的總稱），一人受論（研究佛教理論）。他們都用最好的食物供養律師（精通戒律的僧人）。夜裡，天人來到精舍，只禮拜持律比丘，不禮拜持論比丘。這樣過了一個多月，持論比丘心中充滿忿恨。天人呵斥道：『戒律能開啟人天道，乃至涅槃道。因此，天人尊重持誦戒律的人，你不可悔恨。』當時，持論比丘開始精勤修習律藏，最終都證得了初果（須陀洹果）。此後，天人也同樣供養兩位比丘了。
第十五 釋迦昔得大集經一函滅罪感應（出自《集法悅舍苦陀羅尼經》，此是大集經中的一個別本）
釋迦牟尼佛在過去無數劫中，還是凡夫的時候，名叫遮他（Chata）。在加倫羅國（Karunra country），他以商人的身份販賣貨物為生，言語虛妄不實，做了很多惡行，甚至殘害父親，虐待母親。經過數年，全國人民都知道了他的惡行，都稱呼他為『遮他，那個殘害父親，虐待母親的人』。當時，遮他自己也反思，覺得自己和畜生沒有什麼區別。於是，在一個夜晚，他跳過城墻，奔向深山大澤。國王毗阇羅（Vichara）告訴國人：『這個人淫亂愚癡，毫無道義。誰能抓住他，我將重賞寶物。』國人紛紛接受招募，想要抓捕他。遮他於是逃到國外，做了沙門（出家修道的人），在其他國家坐禪學道，晝夜哭泣流淚。這樣過了三十七年，因為五逆重罪的障礙，他的心始終無法安定。三十七年中，他一直待在山洞裡，舉聲痛哭悲嘆。後來，他下山洞去乞食。在路上，他撿到一個大缽，缽里有一函經書，沒有其他經書，只有《大集法悅舍苦陀羅尼經》。這部經書能消除百億劫生死輪迴的五逆大罪。如果有人受持讀誦這部經書，最終不會墮入三途（地獄、餓鬼、畜生）。為什麼呢？因為這部經書是過去恒河沙數諸佛所說的。當時，遮他得到這部經書後，就不再去乞食了，而是歡喜地回到山洞中，燒香禮拜。
【English Translation】 English version Cultivation?
Fourteenth: Response from Receiving and Upholding the Vinaya Pitaka (Same Text)
In the past, in the Kashmir country's Kavisha Vihara, there were two Bhikkhus (Buddhist monks). One received and upheld the Vinaya Pitaka (the collection of Buddhist monastic rules), and the other studied the Shastras (Buddhist treatises). Both offered the finest food to the Vinaya Master (a monk proficient in the Vinaya). At night, a Deva (celestial being) would come and prostrate to the Bhikkhu who upheld the Vinaya, but not to the Bhikkhu who studied the Shastras. This went on for over a month. The Bhikkhu who studied the Shastras felt resentment in his heart. The Deva scolded him, saying, 'The Vinaya opens the path to the Deva realm and even to Nirvana (the state of enlightenment). Therefore, the Devas respect those who uphold and recite the Vinaya. You should not regret this.' At that time, the Bhikkhu who studied the Shastras diligently practiced the Vinaya Pitaka and both attained the first fruit (Sotapanna). Then the Deva offered to both Bhikkhus.
Fifteenth: Shakyamuni's Past Attainment of a Fascicle of the Mahasamnipata Sutra and the Response of Eradicating Sins (Extracted from the Dharma Joy Relieving Suffering Dharani Sutra, which is a separate transmission from the Mahasamnipata Sutra)
In countless past kalpas (eons), Shakyamuni Buddha, when he was still an ordinary person named Chata, lived in the Karunra country. He worked as a merchant, selling goods, but his words were false and untrue, and he committed many evil deeds, even harming his father and mistreating his mother. After several years, all the people in the country knew of his evil deeds and called him 'Chata, the one who harms his father and mistreats his mother.' At that time, Chata reflected and felt that he was no different from an animal. So, one night, he jumped over the city wall and fled to the deep mountains and marshes. King Vichara told the people of the country, 'This person is lustful, foolish, and without morality. Whoever can capture him will be richly rewarded with treasures.' The people of the country accepted the offer and wanted to capture him. Chata then fled abroad and became a Shramana (a wandering ascetic), practicing meditation and learning the Dharma in other countries, weeping day and night. After thirty-seven years, because of the obstacles of the five heinous sins, his mind could not be at peace. For thirty-seven years, he stayed in a mountain cave, crying and lamenting loudly. Later, he went down the cave to beg for food. On the road, he found a large bowl containing a fascicle of scripture. There were no other scriptures, only the Mahasamnipata Dharma Joy Relieving Suffering Dharani Sutra. This sutra can eliminate the five heinous sins of countless kalpas of birth and death. If anyone receives, upholds, reads, and recites this sutra, they will never fall into the three evil paths (hell, hungry ghosts, animals). Why? Because this sutra was spoken by Buddhas as numerous as the sands of the Ganges River in the past. At that time, after obtaining this sutra, Chata did not go to beg for food anymore, but joyfully returned to the cave, burned incense, and prostrated in reverence.
。悲淚讚仰。于窟中修習讀誦。經一年始得。以罪業障故。不能入心懷更數年修行。飛行無礙。見十方諸佛。復有行者。如法行之云云。
第十六并州比丘道如唯聞方等名字生凈土感應
并州有一比丘。名曰道如。此州之人。七歲已上。多解唸佛。然此比丘。不修唸佛不持戒。畜不凈物。身犯不悔。生年六十一。頓中風疾。月餘方死。三日始蘇。起居輕利。病盡除愈云吾初死之時。見觀音勢至來。示教利喜曰。汝不修凈土業。唯聞大乘方等十二部經名字。以是因緣。罪垢微薄。遠來影向。余命未盡。十二年後。將生凈土。即合掌流淚方醒活。更舍所有。造方等大集。兼修唸佛。至第十二年正月十五日方卒。音樂在室。天花雨降。現所見聞矣。
第十七曇榮僧定二人行方等懺法得記感應(出唐高僧傳)
唐路州法住寺釋曇榮。貞觀七年。依清信士常凝保等請。於法住寺行方等悔法。至七月十四日。有本寺沙門僧定者。戒行精高。于道場內。見大光明。五色間起上而下。中有七佛。相好非常。語僧定云。我毗婆尸如來無所著主真等正覺。以汝罪消故來為證。然非本師。不與授記。如是六佛皆同此詞。最後一佛言。我是汝本師釋迦牟尼。為汝罪消故來授記。曇榮是汝滅罪良緣。于賢劫中。名普寧佛
【現代漢語翻譯】 現代漢語譯本：悲傷地流淚讚美。在石窟中修行讀誦，經過一年才得到（經文）。因為罪業的阻礙，不能入心，又經過數年修行，飛行沒有阻礙，見到十方諸佛。又有修行者，如法地修行，如此等等。 并州有一位比丘（佛教出家男眾），名叫道如。這個州的人，七歲以上，大多懂得唸佛。然而這位比丘，不修唸佛，不持戒律，蓄養不潔凈的東西，身體犯了罪過也不懺悔。活到六十一歲，突然得了中風的疾病，一個多月才死去。三天後才甦醒，起身活動輕便順利，疾病完全痊癒。他說：『我剛死的時候，見到觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）菩薩前來，開示教導使我歡喜，說：你沒有修習凈土的行業，只是聽聞大乘方等十二部經的名字，因為這個因緣，罪惡減輕，遠遠地來影響你，你的壽命還沒有盡，十二年後，將往生凈土。』於是合掌流淚才醒過來，更加捨棄所有，建造方等大集（經典），兼修唸佛，到第十二年正月十五日才去世，音樂在房間里，天花如雨般降落，顯現了他所見所聞。 唐朝路州法住寺的釋曇榮，貞觀七年，依照清信士常凝保等人的請求，在法住寺舉行方等懺悔法事。到七月十四日，有本寺的沙門（佛教出家男眾）僧定，戒行精進高尚，在道場內，見到大光明，五種顏色交錯升起，從上到下，其中有七尊佛，相貌莊嚴殊勝。告訴僧定說：『我是毗婆尸如來（Vipaśyin，過去七佛之一），無所執著，主宰真實，真正覺悟者。因為你的罪業消除，所以前來為你作證。然而我不是你的本師，不為你授記。』像這樣六尊佛都說了同樣的話。最後一尊佛說：『我是你的本師釋迦牟尼（Śākyamuni，現在佛），因為你的罪業消除，所以前來為你授記。曇榮是為你消除罪業的良好因緣，在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中，名為普寧佛。』
【English Translation】 English version: Shedding tears of sorrow and admiration. Practicing recitation in the cave, it took a year to obtain (the scripture). Due to the obstruction of karmic sins, it could not enter the heart, and after several more years of practice, there was unimpeded flight, and he saw the Buddhas of the ten directions. There were also practitioners who practiced according to the Dharma, and so on. In Bingzhou, there was a Bhiksu (Buddhist monk) named Daoru. Most people in this state, from the age of seven, understood how to recite the Buddha's name. However, this Bhiksu did not cultivate the practice of reciting the Buddha's name, did not uphold the precepts, kept impure things, and did not repent of the offenses he committed. At the age of sixty-one, he suddenly suffered a stroke and died after more than a month. He revived after three days, and his movements were light and easy, and his illness was completely cured. He said, 'When I first died, I saw Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Shizhi, the Bodhisattva of Great Strength) come, instructing and delighting me, saying, 'You have not cultivated the karma of the Pure Land, but only heard the names of the twelve divisions of the Vaipulya Sutras of the Mahayana. Because of this cause, your sinful defilements are slight, and they influence you from afar. Your life is not yet exhausted; after twelve years, you will be born in the Pure Land.' Then he joined his palms and shed tears before awakening, and further relinquished all possessions, built the Vaipulya Great Assembly (scriptures), and also cultivated the practice of reciting the Buddha's name. He passed away on the fifteenth day of the first month of the twelfth year, with music in the room and heavenly flowers raining down, manifesting what he had seen and heard. During the Tang Dynasty, the monk Tanrong of Fazhu Temple in Luzhou, in the seventh year of Zhenguan, at the request of the lay devotee Chang Ningbao and others, conducted the Vaipulya repentance ceremony at Fazhu Temple. On the fourteenth day of the seventh month, the Śrāmaṇa (Buddhist novice monk) Sengding of this temple, whose conduct in precepts was refined and noble, saw great light within the Dharma assembly, with five colors intermingling and rising from below. Within it were seven Buddhas, whose appearances were extraordinarily auspicious. They told Sengding, 'I am Vipaśyin Tathagata (one of the past seven Buddhas), unattached, the master of truth, the truly enlightened one. Because your sins are extinguished, I have come to bear witness. However, I am not your original teacher and will not bestow a prediction upon you.' All six Buddhas spoke the same words. The last Buddha said, 'I am your original teacher Śākyamuni (the present Buddha), and because your sins are extinguished, I have come to bestow a prediction upon you. Tanrong is a good cause for you to extinguish your sins, and in the Bhadrakalpa (a cosmic period in Buddhism), you will be named Puning Buddha.'
。汝身器清凈。后當作佛。亦為普明。若斯之應現感靈祥信難聞矣。
第十八隋朝智者大師講凈名經感應(出傳及瑞應傳等文)
隋朝智者大師。諱智顗。姓陳氏穎川人也。生時地涌一山號大賢。終時山即隨沒。為大賢湖也。講凈名經。次忽見三道寶隋從空而下。阿閦佛土一會。儼然而現。十數梵僧。執香爐入堂。繞顗三匝。贊曰。
善哉智顗 玄悟佛意 吾來影向 感應如是
第十九釋普明誦維摩經感應(出梁高僧傳)
宋臨淄釋普明。誦法華維摩二經。誦維摩經。聞空中唱樂。又善神咒。所拯皆愈。有卿人王道真。妻病請明入內。婦便悶絕。俄見一物如貍長數尺許云云。
第二十會稽山陰書生寫經維摩經感應(新錄)
會稽山陰縣有一書生。失姓及名。身有少疾。發願寫維摩經。始立題夜。夢有天女。摩書生身夢覺。即身疾即無。更發信心。畢一部文。又發願為亡親寫一部。至問疾品。夢忽有乘雲天。來到住室云。吾是汝父。以惡業故。墮黑暗地獄。汝為我等造經。光明照身。苦息生天。以歡喜故。來告所因。于復問。不審母在何處。答母依貪財墮餓鬼中。汝寫佛國品。離苦即生無動國。吾又不久當生彼。慇勤寫畢。夢覺流淚。畢一部又而供養。又夢有異服官人
【現代漢語翻譯】 現代漢語譯本：你的身體像器皿一樣清凈，將來會成佛，名號為普明（Puming）。像這樣應驗、感應、靈驗和吉祥的事情，實在難以聽聞啊。
第十八 隋朝智者大師講《凈名經》感應（出自傳記及《瑞應傳》等文獻）
隋朝的智者大師（Zhizhe），法號智顗（Zhiyi），俗姓陳，是穎川（Yingchuan）人。他出生時，地上涌出一座山，號為大賢（Daxian）山。他圓寂時，山就隨之消失，變成了大賢湖。他講解《凈名經》（Vimalakirti Sutra）時，忽然看見三道寶階從空中降下，阿閦佛（Akshobhya Buddha）的佛土大會，莊嚴地顯現出來。十多位梵僧，手持香爐進入講堂，繞智顗三圈，讚歎道：
『善哉智顗，玄妙地領悟了佛的意旨，我來示現影像，感應就是這樣。』
第十九 釋普明誦《維摩經》感應（出自《梁高僧傳》）
宋朝臨淄（Linzi）的釋普明（Puming），誦讀《法華經》（Lotus Sutra）和《維摩經》。誦讀《維摩經》時，聽到空中奏樂。他又擅長神咒，被他救助的人都痊癒了。有位卿人王道真（Wang Daozhen），他的妻子生病，請普明入內。他的妻子隨即昏迷不醒，看見一個像貍貓一樣的東西，長約數尺……
第二十 會稽山陰書生寫《維摩經》感應（新錄）
會稽（Kuaiji）山陰縣（Shanyin County）有一位書生，姓名已經失傳。他身體有些小病，發願抄寫《維摩經》。剛開始立題的晚上，夢見有天女，摩書生的身體。夢醒后，身上的疾病立刻消失，更加發起了信心。抄完一部經文后，又發願為已故的親人抄寫一部。抄到《問疾品》時，夢中忽然有乘雲的天人，來到他的住室說：『我是你的父親，因為惡業的緣故，墮入了黑暗的地獄。你為我等抄寫經書，光明照耀我的身體，痛苦止息，得以昇天。因為歡喜的緣故，前來告訴你原因。』書生又問：『不知道母親在什麼地方？』天人回答說：『母親因為貪財的緣故，墮入了餓鬼道中。你抄寫《佛國品》，她就能脫離痛苦，往生到無動國（Abhirati）。我也不久將往生到那裡。』書生慇勤地抄寫完畢。夢醒后，流下了眼淚。抄完一部經書後，又加以供養。又夢見有穿著異服的官人……
【English Translation】 English version: Your body is as pure as a vessel. In the future, you will become a Buddha, and your name will be Puming (Universal Illumination). Such responses, manifestations, spiritual efficacy, and auspicious signs are truly rare to hear.
Eighteenth: The Response of Master Zhizhe of the Sui Dynasty While Lecturing on the Vimalakirti Sutra (From Biographies and Records of Auspicious Responses)
Master Zhizhe (Wise One) of the Sui Dynasty, whose dharma name was Zhiyi (Wise Restraint), and whose family name was Chen, was a native of Yingchuan (Ying River). At the time of his birth, a mountain sprang up from the ground, named Mount Daxian (Great Sage). When he passed away, the mountain disappeared, becoming Lake Daxian. While lecturing on the Vimalakirti Sutra, he suddenly saw three jeweled stairways descending from the sky, and the assembly of Akshobhya Buddha's (Immovable Buddha) Buddha-land manifested solemnly. More than ten Brahma monks, holding incense burners, entered the hall and circled Zhiyi three times, praising:
'Excellent, Zhiyi, profoundly understanding the Buddha's intent. I come to manifest an image; such is the response.'
Nineteenth: The Response of Sh釋 Puming Reciting the Vimalakirti Sutra (From the Liang Dynasty Biographies of Eminent Monks)
Sh釋 Puming (Universal Illumination) of Linzi (Near present day Zibo, Shandong) in the Song Dynasty, recited the Lotus Sutra (Lotus Flower Sutra) and the Vimalakirti Sutra. While reciting the Vimalakirti Sutra, he heard music playing in the air. He was also skilled in divine mantras, and all those he helped were healed. There was a minister named Wang Daozhen (King of the Way of Truth), whose wife was ill, and he invited Puming to enter their home. His wife immediately fell into a coma, and saw something like a civet cat, several feet long...
Twentieth: The Response of a Scholar from Shanyin County, Kuaiji, Copying the Vimalakirti Sutra (Newly Recorded)
In Shanyin County (Shady Mountain County), Kuaiji (Accounting), there was a scholar whose name has been lost. He had some minor illnesses and vowed to copy the Vimalakirti Sutra. On the night he began to write the title, he dreamed of a celestial maiden caressing his body. When he woke up, his illness immediately disappeared, and he developed even greater faith. After completing one copy of the scripture, he vowed to copy another one for his deceased relatives. When he copied the 'Inquiry of Illness' chapter, he suddenly dreamed of a celestial being riding on clouds, coming to his dwelling and saying, 'I am your father. Because of evil karma, I fell into the dark hell. Because you are copying scriptures for us, light shines on my body, my suffering ceases, and I am able to ascend to heaven. Because of joy, I have come to tell you the reason.' The scholar then asked, 'I do not know where my mother is?' The celestial being replied, 'Because of greed for wealth, your mother has fallen into the realm of hungry ghosts. If you copy the 'Buddha Land' chapter, she will be able to escape suffering and be reborn in Abhirati (Land of Immovable). I will also soon be reborn there.' The scholar diligently finished copying the scripture. After waking up from the dream, he shed tears. After completing one copy of the scripture, he made offerings to it. He then dreamed of officials in strange attire...
。捧旗來告曰。閻魔法王召牒中。有汝名。寫維摩經故。可生金粟佛土。王賜汝命二十年。努力莫怠。春秋七十有九而卒。身金色。反人皆謂生金粟佛土表示也而已。
第二十一法祖法師為閻羅王講首楞嚴經感應(出傳中)
帛遠字法祖。河內人也。乃于長安。造筑精舍。以講習首楞嚴經為業時。有一人。姓李名通。死而更蘇云。見祖法師在閻羅王處。為王講首楞嚴經。無量罪人。聞師講聲。生第二天。自云。講竟應生忉利天。彼天等若聞此經。得不退功德矣。
第二十二光宅寺云法師講勝鬘經降雨感應(出傳中)
梁武帝欲祈雨。志公曰。將請光宅寺云公即請講勝鬘經。雨降受潤自足矣。
第二十三貧女受持勝鬘經現作皇后感應(出三寶記)
昔佛滅度三百年中。阿輸阇國有貧女。六親俱無。拾薪活命。餘暇受持勝鬘經。貧女為薪更入山。身疲不能還去。而臥山中講經。爾時國王。遊獵入山。忽見此女。云蓋其身。王異之近見。端正女人。歡喜還宮。立為皇后。其國此典久絕不行。當於此時。再興求法者。於此得此經本矣。
第二十四道珍禪師誦阿彌陀經生凈土感應(出瑞應傳等文)
梁朝道珍。唸佛作水觀夢見水。百人乘船。欲往西方求附載。船上人不聽。珍
【現代漢語翻譯】 現代漢語譯本：捧著旗幟來報告說：『閻魔法王（Yama，掌管地獄的法王）的文書中有你的名字，因為你抄寫《維摩經》的緣故，可以往生金粟佛土（一個清凈的佛國）。閻王賜給你二十年的壽命，努力修行不要懈怠。』法祖法師七十九歲時去世，身體呈現金色，人們都說這是往生金粟佛土的徵兆。
第二十一 法祖法師為閻羅王講《首楞嚴經》感應（出自傳記中）
帛遠，字法祖，是河內人。他在長安建造精舍，以講習《首楞嚴經》為業。當時，有一個人，姓李名通，死後又復活，說他看見法祖法師在閻羅王那裡為閻王講《首楞嚴經》，無數罪人聽到法師的講經聲，都往生到第二天（指欲界六天中的第二天，忉利天）。李通自己說，講經完畢后，法祖法師應該往生忉利天（Trayastrimsa，欲界六天中的第二天）。忉利天的天人如果聽聞此經，就能得到不退轉的功德。
第二十二 光宅寺云法師講《勝鬘經》降雨感應（出自傳記中）
梁武帝想要祈雨，志公禪師說：『可以請光宅寺的云法師來。』於是就請云法師講解《勝鬘經》，結果天降大雨，滋潤萬物。
第二十三 貧女受持《勝鬘經》現作皇后感應（出自《三寶記》）
過去佛陀滅度三百年後，阿輸阇國（Asokavadana，古代印度的一個國家）有一個貧窮的女子，六親眷屬都沒有，靠撿柴為生。她在空閑的時候受持《勝鬘經》。有一天，這個貧女撿柴后要返回時，因為身體疲憊無法回去，就躺在山中誦經。當時，國王出外打獵進入山中，忽然看見這個女子身上有云彩覆蓋。國王感到很奇異，走近一看，發現是一個端莊美麗的女子。國王非常高興，把她帶回宮中，立為皇后。這個國家很久以來都沒有人弘揚佛法，就在這個時候，重新興起了求法之風，並且因此得到了這部《勝鬘經》。
第二十四 道珍禪師誦《阿彌陀經》生凈土感應（出自《瑞應傳》等文獻）
梁朝的道珍禪師，唸佛並修習水觀，夢見一片水域，有數百人乘船，想要前往西方，請求搭他的船。船上的人不答應。道珍禪師懇切地請求，船上的人說：『你的壽命已經盡了，但因為你念佛的緣故，可以讓你搭船。』於是道珍禪師就上了船，看見阿彌陀佛（Amitabha，西方極樂世界的佛陀）用手摩他的頭，醒來后就去世了。
【English Translation】 English version: A person holding a flag came to report, saying, 'Yama, the Dharma King (Yama, the Dharma King who governs hell), has your name on his decree. Because you transcribed the Vimalakirti Sutra, you can be reborn in the Land of Golden粟 Buddha (a pure Buddha land). The King grants you twenty more years of life. Strive diligently and do not be lazy.' Dharma Master Fazu passed away at the age of seventy-nine, his body appearing golden. People said this was a sign of rebirth in the Land of Golden粟 Buddha.
Twenty-first: Dharma Master Fazu's Response from Preaching the Surangama Sutra for King Yama (from the Biography)
Bo Yuan, styled Fazu, was a native of Henan. He built a 精舍 (Jing She, a Buddhist retreat) in Chang'an, making the study and teaching of the Surangama Sutra his profession. At that time, a man named Li Tong died and then revived, saying that he saw Dharma Master Fazu preaching the Surangama Sutra to King Yama. Countless sinners, hearing the Master's voice, were reborn in the Second Heaven (referring to the second of the six desire realms, Trayastrimsa Heaven). Li Tong himself said that after the preaching, Dharma Master Fazu should be reborn in Trayastrimsa Heaven (Trayastrimsa, the second of the six desire realms). If the beings in that heaven hear this sutra, they will attain the merit of non-retrogression.
Twenty-second: Dharma Master Yun of Guangzhai Temple's Response from Preaching the Srimala Sutra and Causing Rain (from the Biography)
Emperor Wu of Liang wanted to pray for rain. Zen Master Zhigong said, 'You can invite Dharma Master Yun of Guangzhai Temple.' So, Dharma Master Yun was invited to explain the Srimala Sutra, and as a result, rain fell and sufficiently nourished everything.
Twenty-third: A Poor Woman's Response from Upholding the Srimala Sutra and Manifesting as an Empress (from the Sanbao Ji)
In the past, three hundred years after the Buddha's Parinirvana, in the country of Asokavadana (Asokavadana, an ancient Indian kingdom), there was a poor woman who had no relatives and made a living by gathering firewood. In her spare time, she upheld the Srimala Sutra. One day, this poor woman, after gathering firewood, was unable to return due to exhaustion and lay down in the mountains to recite the sutra. At that time, the king went hunting in the mountains and suddenly saw clouds covering this woman's body. The king was amazed and approached to see a dignified and beautiful woman. The king was very pleased and brought her back to the palace, establishing her as the empress. For a long time, no one in this country had promoted the Dharma. At this time, the pursuit of the Dharma was revived, and this Srimala Sutra was obtained.
Twenty-fourth: Zen Master Daozhen's Response from Reciting the Amitabha Sutra and Being Reborn in the Pure Land (from the Ruiying Zhuan and other texts)
During the Liang Dynasty, Zen Master Daozhen recited the Buddha's name and practiced water contemplation. He dreamed of a body of water with hundreds of people on a boat, wanting to go to the West and asking to board his boat. The people on the boat refused. Zen Master Daozhen earnestly requested, and the people on the boat said, 'Your life is already exhausted, but because you recite the Buddha's name, you can board the boat.' So, Zen Master Daozhen boarded the boat and saw Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land) stroking his head with his hand. He woke up and then passed away.
云。一生修西方業。何故不聽。船上人云。師業未誦彌陀經。並營浴室。於是船人一時俱發。既不得去。啼泣睡覺。乃誦經浴僧。他時又夢。一乘白銀樓臺。舉手言曰。汝業已圓好用其心。故來相報。定生西方。臨終夜。山頂如烈數十炬火。異香滿寺。亡後於經函中。收得在生遺記矣。
第二十五曇鸞法師得觀經生凈土感應(同文)
齊朝曇鸞法師。得此土仙經十卷。欲訪陶隱居學仙術。后逢三藏菩提問曰。佛法中有長生不死法。勝得此土仙經否。三藏唾地驚曰。此方何處有長生不死法。縱得延壽。年盡須墮三有。即將無量壽觀經。授與鸞曰。此大仙方。依而行之。長得解脫。永離生死。鸞便須火。遂焚仙經。忽於半夜。感龍樹菩薩說偈。乃知壽終。自執爐面西。唸佛即便壽終。聞空中音樂西來。須臾即還矣。
第二十六并州僧感受持觀經阿彌陀經生凈土感應(新錄)
并州有比丘名僧感。持觀無量壽經阿彌陀經以為業。感夢見自身生羽翼。左觀經文。右阿彌陀經文。欲飛身尚少重。覺彌誦兩經。三年後夢。羽翼既長。欲飛少輕。更經二年夢。身輕飛騰虛空無礙。即指西方而飛行。到極樂地。爾時有一佛二菩薩。汝誦經力。得到極樂邊地。汝早還娑婆。每日誦四十八卷一千日。後方生上品地
【現代漢語翻譯】 現代漢語譯本：云（Yun，人名）。一生修行往生西方的功業，為什麼沒有成功呢？船上的人說：『這位法師沒有誦讀《彌陀經》，並且還經營浴室。』於是船上的人一時都離開了，法師既不能往生，啼哭著醒來。於是開始誦經，供養僧人。後來又夢見，一乘白銀建造的樓臺，（有人）舉手說：『你的功業已經圓滿，好好用你的心，所以來告訴你，必定往生西方。』臨終的夜晚，山頂好像燃燒著數十支火炬，寺廟裡充滿奇異的香氣。去世后，在經書箱子里，發現了（他）生前留下的記錄。
齊朝曇鸞法師（Tanluan，人名）。得到此地的仙經十卷，想要拜訪陶隱居（Tao Yinju，人名）學習仙術。後來遇到三藏菩提（Bodhi，指精通經藏、律藏、論藏的僧人，這裡是人名）問道：『佛法中有長生不死之法，勝過此地的仙經嗎？』三藏菩提吐唾沫，驚歎道：『此地哪裡有長生不死之法？縱然能夠延長壽命，壽命終了仍然要墮入三有（指欲界、色界、無色界）。』隨即把《無量壽觀經》授予曇鸞說：『這是大仙的藥方，依照它修行，長久獲得解脫，永遠脫離生死。』曇鸞於是點燃火，焚燒了仙經。忽然在半夜，感應到龍樹菩薩（Nagarjuna，佛教大乘中觀學派創始人）說偈語，才知道壽命將盡。自己拿著香爐面向西方，唸佛，隨即去世。聽到空中傳來音樂從西方而來，一會兒就消失了。
并州有比丘名叫僧感（Senggan，人名）。以受持《觀無量壽經》（Visualization Sutra of Immeasurable Life Buddha）和《阿彌陀經》（Amitabha Sutra）為功課。僧感夢見自身生出羽翼，左邊是《觀經》經文，右邊是《阿彌陀經》經文，想要飛身卻感覺還缺少重量。醒來后更加努力誦讀兩部經。三年後夢見，羽翼已經長成，想要飛卻感覺稍微輕了一些。又過了兩年夢見，身體輕盈，飛騰在虛空中沒有阻礙，直接指向西方而飛行，到達極樂世界。當時有一佛二菩薩（指阿彌陀佛和觀世音菩薩、大勢至菩薩），（告訴他）說：『你憑藉誦經的力量，到達極樂世界的邊地。你早點回到娑婆世界（Saha world，指我們所居住的這個世界），每天誦讀四十八卷經書一千日，之後才能往生到上品。』
【English Translation】 English version: Yun (name). He spent his whole life cultivating the karma for rebirth in the Western Pure Land, why was he unsuccessful? The people on the boat said, 'This master did not recite the Amitabha Sutra and also ran a bathhouse.' Thereupon, the people on the boat all left at once. He could not be reborn, and he woke up crying. Then he began to recite the scriptures and make offerings to the monks. Later, he dreamed again of a multi-storied pavilion made of white silver. (Someone) raised his hand and said, 'Your karma is complete, use your mind well, so I come to tell you that you will surely be reborn in the Western Pure Land.' On the night of his death, the mountaintop was like dozens of torches burning, and the temple was filled with strange fragrance. After his death, in the scripture box, a record left during his lifetime was found.
During the Qi Dynasty, Dharma Master Tanluan (name) obtained ten volumes of immortal scriptures from this land and wanted to visit Tao Yinju (name) to learn immortal arts. Later, he met Tripitaka Bodhi (Bodhi, refers to a monk proficient in the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka, here it is a name) and asked, 'Is there a method of immortality in Buddhism that is superior to the immortal scriptures of this land?' Tripitaka Bodhi spat on the ground and exclaimed, 'Where in this land is there a method of immortality? Even if one can prolong life, one must still fall into the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) when life ends.' Then he gave Tanluan the Visualization Sutra of Immeasurable Life Buddha, saying, 'This is the prescription of a great immortal. Practice according to it, and you will attain liberation and be forever free from birth and death.' Tanluan then lit a fire and burned the immortal scriptures. Suddenly, in the middle of the night, he sensed Nagarjuna Bodhisattva (Nagarjuna, founder of the Madhyamaka school of Mahayana Buddhism) reciting a verse, and he knew that his life was coming to an end. He held the incense burner facing west, recited the Buddha's name, and then passed away. He heard music in the air coming from the west, and it disappeared after a while.
In Bingzhou, there was a Bhikkhu named Senggan (name). He made it his practice to uphold the Visualization Sutra of Immeasurable Life Buddha and the Amitabha Sutra. Senggan dreamed that he grew wings, with the text of the Visualization Sutra on the left and the text of the Amitabha Sutra on the right. He wanted to fly but felt that he was still lacking weight. After waking up, he worked harder to recite the two sutras. Three years later, he dreamed that his wings had grown, and he felt slightly lighter when he wanted to fly. Two years later, he dreamed that his body was light, and he flew unhindered in the void, flying directly towards the west and arriving at the Land of Ultimate Bliss. At that time, there was one Buddha and two Bodhisattvas (referring to Amitabha Buddha and Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva), (who told him) saying, 'By the power of your recitation of the sutras, you have reached the borderland of the Land of Ultimate Bliss. You should return to the Saha world (Saha world, referring to the world we live in) early and recite forty-eight volumes of scriptures every day for a thousand days, and then you can be reborn in the upper grades.'
。夢覺如說修行三年而終。臥處頓生九莖蓮花。七日不萎落矣。
第二十七西印度小國講金光明經敵國得和感應(出開元錄及摩騰傳)
西印度有一小國。請摩騰邊尊者。講金光明經。俄而鄰國師而來。既將踐境。輒有事礙。兵不能進。彼國兵眾。止有異術。密遣使睹。但見群臣安然。共聽其所講大乘經。明地神王護國之法。於是彼國請和求法。俱得安穩矣。
第二十八中印度有一中國講金光明最勝王經感應(出西國傳)
中印度有國。名奔那代彈那。如來滅后八百年中。國芒蕪五穀不登。王臣土民飢餓。疾疫流行。妖死滿路。王問臣曰。何方便將救此苦。智臣白王言。除國妖㜸。不如佛經。王將修行佛教。王曰。何經典。臣曰。昔摩揭陀國。救責難依講金光明最勝帝王典。王將講聽彼典。王即請法師。一夏講經得五返。時夢諸童子。執竹杖追打惡鬼驅出國。即時疾疫頓息。又夢有大力鬼神掘地。甘水涌出滿一切田。即稼苗殷盛。五穀豐稔。未出一年國民富。以為年式矣。
第二十九溫州治中張居道冥路中發造金光明四卷愿感應(出滅罪傳)
昔溫州治中張居道。因適女事。殺豬羊鵝鴨等。未逾一旬。得重病便死。經三夜活。即說由緣。初見四人來。懷中拔一張文書以示居道。
【現代漢語翻譯】 夢覺（僧人名）如是說，修行三年後去世。他躺臥的地方忽然生出九莖蓮花，七日後才凋謝。
第二十七 西印度小國講《金光明經》敵國得和感應 (出自《開元錄》及《摩騰傳》)
西印度有一個小國，請摩騰（僧人名）尊者講解《金光明經》。不久，鄰國軍隊來犯，將要進入國境時，卻總遇到阻礙，士兵無法前進。這個小國的軍隊只有異術。秘密派遣使者去檢視，只見小國的群臣安然地共同聽摩騰尊者講解大乘經典，闡明地神王（護法神）護國的方法。於是，鄰國請求和解，尋求佛法，兩國都得到了安穩。
第二十八 中印度有一中國講《金光明最勝王經》感應 (出自《西國傳》)
中印度有一個國家，名叫奔那代彈那（國家名）。如來（佛陀）滅度后八百年，國家荒蕪，五穀不豐收，國王、大臣和百姓飢餓，瘟疫流行，到處都是因妖邪而死的人。國王問大臣說：『用什麼方法可以拯救這種困境？』有智慧的大臣稟告國王說：『要消除國家的妖邪，不如依靠佛經。』國王想要修行佛教，問道：『什麼經典好呢？』大臣說：『過去摩揭陀國（國家名）在危難時，依靠講解《金光明最勝帝王經》而得救。』國王於是決定講聽這部經典。國王立即請來法師，一個夏天講了五遍。當時國王夢見許多童子，拿著竹杖追打惡鬼，將它們驅逐出國境。隨即瘟疫立刻停止。又夢見有大力鬼神挖掘土地，甘甜的泉水涌出，灌溉所有的田地。於是莊稼茂盛，五穀豐收。不到一年，國家就富裕起來，並將此作為慣例。
第二十九 溫州治中張居道（人名）在陰間發願建造《金光明經》四卷的感應 (出自《滅罪傳》)
過去溫州治中張居道，因為嫁女兒，殺豬、羊、鵝、鴨等。不到十天，得了重病就死了。經過三夜后復活，就說了其中的緣由。起初看見四個人來，從懷中拿出一張文書給張居道看。
【English Translation】 Mengjue (name of a monk) said that he practiced for three years and then passed away. Nine-stemmed lotuses suddenly grew where he lay, and they did not wither for seven days.
Twenty-seventh: A small country in West India lectured on the 'Golden Light Sutra', and the enemy country achieved peace through the response (from the 'Kaiyuan Record' and the 'Biography of Moteng')
There was a small country in West India. They invited Venerable Moteng (name of a monk) to lecture on the 'Golden Light Sutra'. Soon, the army of a neighboring country came to invade. When they were about to enter the border, they always encountered obstacles, and the soldiers could not advance. The army of this small country only had strange arts. They secretly sent envoys to investigate, and they only saw the ministers of the small country peacefully listening to Venerable Moteng lecturing on the Mahayana sutra, explaining the method of the Earth God King (Dharmapala) protecting the country. Therefore, the neighboring country requested reconciliation and sought the Dharma, and both countries obtained peace.
Twenty-eighth: A country in Central India lectured on the 'Golden Light Sutra of the Supreme Kings', and there was a response (from the 'Record of the Western Countries')
There was a country in Central India named Bennadaitanna (name of a country). Eight hundred years after the Nirvana of the Tathagata (Buddha), the country was desolate, and the five grains did not yield good harvests. The king, ministers, and people were hungry, and plagues were rampant, with people dying everywhere due to evil influences. The king asked his ministers, 'What method can be used to save us from this suffering?' A wise minister reported to the king, 'To eliminate the country's evil influences, it is better to rely on the Buddhist scriptures.' The king wanted to practice Buddhism and asked, 'Which scripture is good?' The minister said, 'In the past, the country of Magadha (name of a country) was saved from difficulties by lecturing on the 'Golden Light Sutra of the Supreme Kings'. The king then decided to lecture on and listen to this scripture. The king immediately invited a Dharma master, who lectured five times in one summer. At that time, the king dreamed of many children holding bamboo sticks, chasing and beating evil spirits, and driving them out of the country. Immediately, the plagues stopped. He also dreamed of powerful ghosts and gods digging the earth, and sweet water gushing out, irrigating all the fields. As a result, the crops flourished, and the five grains yielded abundant harvests. In less than a year, the country became prosperous, and this was taken as a customary practice.
Twenty-ninth: Zhang Judao (name of a person), the administrator of Wenzhou, made a vow in the underworld to build four volumes of the 'Golden Light Sutra', and there was a response (from the 'Record of Eliminating Sins')
In the past, Zhang Judao, the administrator of Wenzhou, killed pigs, sheep, geese, ducks, etc., because of his daughter's marriage. In less than ten days, he became seriously ill and died. After three nights, he revived and then told the reason. At first, he saw four people coming, taking out a document from their arms and showing it to Zhang Judao.
乃是豬羊等同詞共訟曰。豬等雖前身積罪令受畜身。自有年限。遂被居道枉相屠害。請裁後有判差司命追過。即打縛將去。直行一道向北。至路中使人曰。未合死。當何方便而求活路。怨家詞主三十餘頭。專在王門底。悔難可及。居道曰。自計所犯。誠難免脫。乞樂一計。使人曰。汝為所殺生。發心愿造金光明經四卷。當得免難。即承教再唱其言。少時望城門。見閻魔廳前。無數億人。哀聲痛響不可聞。使唱名王以豬等訴狀樂之。居道述愿狀。所殺者乘此功德。隨業化形。王歡喜再歸生路。聞此因緣。發心造經一百餘人。斷肉止殺不可計數矣(更有安固縣承妻脫苦緣。煩故不述之)。
第三十則天皇后供養金光明最勝王經感應(出皇后傳)
三藏法師義凈齊州人。姓張字文明志游西域。所歷三十餘國。天后證聖元年。還至阿洛。天后受佛記敬法重。長安三年十月四日。于西明寺譯毗沙門婆侖。惠表惠治等筆受。同月十五日。即于西明寺而供養。即施百尺幡二口。四十九尺幡四十九口。絹百疋香花等供具。皆用七寶而為莊嚴。爾時紫雲蓋寺。經卷放光。大地微動。天雨細花。自非受佛記。誰后五百年中。得此感應矣。
第三十一梓州姚待為亡親自寫大乘經感應(出金剛般若記等)
梓州郪縣人
【現代漢語翻譯】 現代漢語譯本：於是豬羊等一同控訴說：『我們豬等雖然前世有罪，以致今生受畜生之身，但也有一定的年限。卻被居道枉自屠殺。』請判決后，有判差司命追究居道的過錯，立即捆綁帶走。一直向北走，走到路中，使者對居道說：『你還沒有到該死的時候，應當用什麼方法來求得活路？怨家詞主有三十多頭，專門在王門底下。後悔也來不及了。』居道說：『自己計算所犯的罪過，確實難以逃脫。請允許我獻出一個計策。』使者說：『你為所殺的眾生，發心願意造《金光明經》四卷，當可免除災難。』居道聽從教誨，再次唱誦此言。不久，遙望城門，看見閻魔廳前，無數億人，哀嚎痛哭的聲音無法聽聞。使者唱名，閻王聽了豬等的訴狀，居道陳述了願望。被殺的眾生憑藉此功德，隨業力化生。閻王歡喜，再次讓居道回到生路。聽聞此因緣，發心造經的人有一百多人，斷肉止殺的人不可計數了（更有安固縣承妻脫離苦難的因緣，因為繁瑣所以不敘述了）。 第三十則 天皇后供養《金光明最勝王經》感應（出自《皇后傳》） 三藏法師義凈（Yijing）是齊州人，姓張，字文明，立志遊歷西域。所經歷的國家有三十多個。天后證聖元年，返回到阿洛。天后受到佛的授記，敬重佛法。長安三年十月四日，在西明寺翻譯《毗沙門婆侖》（毘沙門婆侖）。惠表（Huibiao）、惠治（Huizhi）等負責筆錄。同月十五日，就在西明寺進行供養。於是施捨百尺幡二口，四十九尺幡四十九口，絹一百疋，香花等供具，都用七寶來裝飾。當時紫雲蓋寺，經卷放出光明，大地微微震動，天空下起細小的花朵。如果不是受到佛的授記，誰能在五百年後，得到這樣的感應呢？ 第三十一則 梓州姚待為去世的親人抄寫大乘經典感應（出自《金剛般若記》等） 梓州郪縣人
【English Translation】 English version: Thereupon, the pigs and sheep jointly filed a complaint, saying: 'Although we pigs and others accumulated sins in our previous lives, leading to our current existence as livestock, there is a limit to our lifespan. However, Ju Dao (居道) unjustly slaughtered us.' We request that the authorities investigate Ju Dao's transgressions and immediately apprehend him. They proceeded northwards, and on the way, the messenger said to Ju Dao: 'It is not yet your time to die. What means can you employ to seek a path to survival? Your vengeful creditors number over thirty, and they are waiting at the King's gate. Repentance is now futile.' Ju Dao said: 'Considering my offenses, escape is indeed difficult. Allow me to offer a plan.' The messenger said: 'For the beings you have killed, if you sincerely vow to create four volumes of the Golden Light Sutra (金光明經), you may be spared from this calamity.' Ju Dao accepted the instruction and repeated the vow. Soon, he saw the city gate and, before the Yama's (閻魔) hall, countless millions of people, their cries of sorrow and pain unbearable to hear. The messenger announced the names, and Yama heard the complaints of the pigs and others. Ju Dao presented his vow. The beings he had killed, through this merit, would be reborn according to their karma. Yama was pleased and allowed Ju Dao to return to the path of life. Upon hearing this cause and condition, over a hundred people vowed to create the sutra, and countless people ceased eating meat and killing (furthermore, there is the cause and condition of Cheng (承), the wife of An Gu County (安固縣), escaping suffering, but it is not narrated due to its complexity). Thirtieth: Empress Zetian's (則天皇后) Offering to the Golden Light Sutra of the Supreme Kings (金光明最勝王經) and the Response (From Biography of the Empress) Tripiṭaka Master Yijing (義淨), a native of Qizhou (齊州), whose surname was Zhang (張) and given name was Wenming (文明), aspired to travel to the Western Regions. He visited over thirty countries. In the first year of Empress Zetian's reign of Zheng Sheng (證聖), he returned to A-luo (阿洛). The Empress, having received a prediction from the Buddha, revered the Dharma. On the fourth day of the tenth month of the third year of Chang'an (長安), he translated the Vaisravana Bharon (毗沙門婆侖) at the Ximing Temple (西明寺). Huibiao (惠表), Huizhi (惠治), and others were responsible for the transcription. On the fifteenth day of the same month, offerings were made at the Ximing Temple. Two hundred-foot banners, forty-nine forty-nine-foot banners, one hundred bolts of silk, incense, flowers, and other offerings were donated, all adorned with the seven treasures. At that time, at the Ziyungai Temple (紫雲蓋寺), the sutra scrolls emitted light, the earth trembled slightly, and fine flowers rained down from the sky. If not for receiving a prediction from the Buddha, who could receive such a response five hundred years later? Thirty-first: Yao Dai (姚待) of Zizhou (梓州) Copying the Mahayana Sutra for Deceased Relatives and the Response (From Record of the Diamond Prajna (金剛般若記), etc.) A native of Qi County (郪縣), Zizhou (梓州)
姚待。以長安四年丁憂。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。日午時有一鹿。突門而入。立經案前。舉頭舐案。家狗見不敢輒吠。姚待下床抱得。亦不驚懼。為受三歸。跳躑屈腳。放而不去。又有屠兒李回奴者。來立案前。取般若經而馳去。一去之後。不復再見。莫知所之(是時鄰家夢。鹿是待母。屠兒待父。各依業故受異身。待自為寫。故來受其化而已)。
第三十二唐張謝敷讀誦藥師經感應(出三寶記)
唐謝敷姓張氏。頓得重病。其妻妾請眾僧。七日七夜。讀誦藥師經。滿夜敷夢。有眾僧以經卷覆身上。覺后平復如故。自謂經功力矣。
第三十三唐張李通書寫藥師經延壽感應
張李通。其年二十七時。相師見云。君甚壽短。不可過三十一。李通憂愁。依投邁公。公曰。有長壽方。君以敬心。書寫受持。即授唐三藏譯藥師經。通云。俗塵世務。甚恐君王責。受持實難。今先須寫。即請經卷。精誠自寫。世務相逼。才得一卷。時先相師見通云。甚為希有。甚實希有。君有何功德。頓得三十年壽。通語上事。聞者歸心蓋多矣。
第三十四寫大毗盧遮那經感應(出經序)
昔北天竺國界內。有一小國。號為勃魯羅。其國城北有大石山。
【現代漢語翻譯】 現代漢語譯本：姚待，在長安四年因父母去世而離職守孝。他發願為已故的父母親手抄寫四大部經典，分別是《法華經》、《維摩經》各一部，《藥師經》十卷，《金剛般若經》一百卷。有一天中午，有一隻鹿突然闖入家門，站在經案前，抬頭舔舐經案。家裡的狗看見了，卻不敢隨意吠叫。姚待下床抱住它，鹿也不驚慌害怕。姚待為它授了三皈依，鹿跳躍屈腿，放開它也不離開。又有屠夫李回奴，來到經案前，拿走了一部《般若經》就跑走了，從此以後，再也沒有見過他，也不知道他去了哪裡（當時鄰居做夢，說鹿是姚待的母親，屠夫是姚待的父親，各自因為生前的職業而轉生為不同的身形。姚待親自抄寫經書，所以他們來接受他的教化）。
第三十二，唐朝張謝敷讀誦《藥師經》的感應（出自《三寶記》）
唐朝謝敷，姓張。突然得了重病。他的妻妾請來眾僧，連續七天七夜讀誦《藥師經》。圓滿之夜，謝敷夢見有眾僧用經卷覆蓋在他的身上。醒來后，病就痊癒了，和平常一樣。他自己認為是經書的功力。
第三十三，唐朝張李通書寫《藥師經》延壽的感應
張李通，在他二十七歲的時候，相面的人說：『你壽命很短，活不過三十一歲。』李通非常憂愁，就去投靠邁公。邁公說：『有長壽的方法，你以恭敬的心，書寫受持。』於是就傳授給他唐三藏翻譯的《藥師經》。李通說：『我俗事纏身，恐怕君王責怪，受持實在困難，現在先抄寫吧。』於是就請來經卷，精誠地自己抄寫。因為世俗事務的逼迫，才抄寫了一卷。這時，先前相面的人見到李通說：『非常稀有，非常稀有。你有什麼功德，竟然一下子增加了三十年的壽命？』李通說了上面的事情。聽到的人歸心向佛的很多。
第三十四，書寫《大毗盧遮那經》的感應（出自經序）
過去在北天竺國境內，有一個小國，叫做勃魯羅（Boluoluo）。這個國家的城北有一座大石山。
【English Translation】 English version: Yao Dai, resigned from his post during the fourth year of the Chang'an era due to the death of his parents to observe mourning. He vowed to personally transcribe the four major scriptures for his deceased parents, namely one copy each of the 'Lotus Sutra' (Fahua Jing), and the 'Vimalakirti Sutra' (Weimo Jing), ten scrolls of the 'Medicine Buddha Sutra' (Yaoshi Jing), and one hundred scrolls of the 'Diamond Prajna Sutra' (Jin'gang Banruo Jing). One day at noon, a deer suddenly entered his house and stood before the scripture desk, raising its head to lick the desk. The family dog saw it but dared not bark. Yao Dai got out of bed and embraced it, and the deer was not alarmed or afraid. Yao Dai administered the Three Refuges to it, and the deer leaped and bent its legs, but did not leave even when released. Furthermore, a butcher named Li Huinu came to the scripture desk, took a copy of the 'Prajna Sutra' and ran away. After that, he was never seen again, and no one knew where he went (At that time, a neighbor dreamed that the deer was Yao Dai's mother, and the butcher was Yao Dai's father, each reborn into different forms according to their previous occupations. Yao Dai personally transcribed the scriptures, so they came to receive his teachings).
Thirty-second, the response of Zhang Xiefu of the Tang Dynasty reciting the 'Medicine Buddha Sutra' (from 'San Bao Ji')
Xie Fu of the Tang Dynasty, whose surname was Zhang, suddenly fell seriously ill. His wives and concubines invited monks to recite the 'Medicine Buddha Sutra' for seven days and seven nights. On the night of completion, Xie Fu dreamed that monks were covering him with scripture scrolls. After waking up, he recovered as before. He himself believed it was the power of the scriptures.
Thirty-third, the response of Zhang Litong of the Tang Dynasty extending his life by writing the 'Medicine Buddha Sutra'
Zhang Litong, when he was twenty-seven years old, a physiognomist said: 'Your lifespan is very short, and you will not live past thirty-one.' Li Tong was very worried, so he went to rely on Master Mai. Master Mai said: 'There is a way to prolong life. Write and uphold the scriptures with reverence.' So he imparted to him the 'Medicine Buddha Sutra' translated by Tang Sanzang. Li Tong said: 'I am burdened with worldly affairs, and I fear the emperor's blame. It is really difficult to uphold. I will write it first.' So he requested the scripture scrolls and sincerely wrote them himself. Because of the pressure of worldly affairs, he only managed to write one scroll. At this time, the previous physiognomist saw Li Tong and said: 'Very rare, very rare. What merit do you have that you have suddenly gained thirty years of life?' Li Tong told him the above matter. Many who heard it turned their hearts to Buddhism.
Thirty-fourth, the response of writing the 'Mahavairocana Sutra' (from the preface of the sutra)
In the past, within the territory of North India, there was a small country called Boluoluo (勃魯羅). North of the city of this country was a large stone mountain.
壁立千仞。懸崖萬丈。于其半腹。有藏秘法之窟。每年七月。即有眾聖集中。復有數千猿猴。捧經出曬。既當晴朗。彷彿見之。將升無階。以觀云雁。屬暴風忽至。乃吹一梵篋下來。時採樵人。輒遂取得。睹此奇特。便即奉獻于王。王既受之。得未曾有。至其日暮。有大猿來索此經。斯須未還。乃欲殞身自害。善巧方便。慇勤再三云。經夾即還。但欲求寫。見王詞懇遂許。通融云。且為向前受桝。三日即來卻取。王乃分眾。繕寫及限卻還。王唯太子。相傳其本。不流於外。近有中天大瑜伽阿阇梨。遠涉山河。尋求秘寶。時王睹阇梨有異。欣然傳授此經矣。
第三十五書隨求陀羅尼繫頸滅罪感應(出注上卷)
曾有苾芻。心懷凈信。如來制戒。有所違犯。不寫取現前僧物僧祇眾物。將入己用。后遇重病。受大苦惱。時彼苾芻。無救濟者。作大叫聲。則于其處。有一婆羅門。聞其叫聲。即往詣彼病苾芻所。起大悲愍。即為書此隨求大明王陀羅尼。繫於頸下。苦惱皆息。便即命終。生無間獄。其苾芻尸。殯在塔中。其陀羅尼。帶于身上。因其苾芻。才入地獄。諸受罪者。所有苦痛。悉得停息。咸皆安樂。阿鼻地獄所有猛火。由此陀羅尼威德力故。悉皆消滅云云。
第三十六尊勝陀羅尼經請來感應(出經序
【現代漢語翻譯】 現代漢語譯本： 壁立千仞，懸崖萬丈。在懸崖的半山腰，有一個藏有秘密佛法的洞窟。每年七月，眾多聖者會聚集於此。還有數千只猿猴，捧著經書出來晾曬。每當晴朗之時，彷彿可以看見它們。想要攀登卻沒有階梯，只能觀看雲中的大雁。突然一陣暴風颳來，吹落一個梵文經匣下來。當時有個砍柴人，就撿到了它。看到這奇異之物，便立刻獻給了國王。國王得到后，覺得前所未有。到了傍晚，有一隻大猿猴來索要這部經書，一時半會兒沒有歸還，猿猴就要自殺。國王用善巧方便，慇勤地再三說明：『經匣立刻歸還，只是想求一份抄本。』見國王言辭懇切，猿猴就答應了，通融地說：『先為我接受供養，三天後就來取回。』國王於是分派眾人，繕寫經書，約定時間歸還。國王只將原本傳給太子，不讓它流傳到外面。最近有一位來自中天竺的大瑜伽阿阇梨（精通瑜伽的導師），遠涉山河，尋求秘寶。當時的國王看到阿阇梨有奇異之處，就高興地將這部經書傳授給他了。
第三十五書 隨求陀羅尼繫頸滅罪感應（出自註疏上卷）
曾經有一位苾芻（出家男子），心中懷有清凈的信心。但他違犯了如來制定的戒律，沒有抄寫經文，私自將現前僧眾的物品和僧祇眾物（寺院的公共財物）佔為己用。後來得了重病，遭受巨大的痛苦。當時這位苾芻，沒有人能夠救濟他，發出巨大的叫喊聲。這時，有一個婆羅門，聽到了他的叫聲，就去到這位生病的苾芻那裡，生起大悲憫之心，就為他書寫了這《隨求大明王陀羅尼》，繫在他的脖子上。他的痛苦都停止了，不久就去世了。死後墮入無間地獄。這位苾芻的屍體，安放在塔中，那條陀羅尼，仍然帶在他的身上。因為這位苾芻，剛一進入地獄，所有正在受罪的人，所有的痛苦都停止了，都感到安樂。阿鼻地獄所有的猛火，由於這條陀羅尼的威德力量，全部都消滅了，等等。
第三十六 尊勝陀羅尼經請來感應（出自經序） English version: Perpendicular cliffs rise thousands of feet high, with abysses ten thousand fathoms deep. Halfway up one of these cliffs, there exists a cave that houses secret Buddhist teachings. Every year in the seventh month, many sages gather there. Additionally, thousands of monkeys bring forth scriptures to be sunned. When the weather is clear, they can be seen. One wishes to ascend, but there are no stairs, so one can only watch the wild geese in the clouds. Suddenly, a violent storm arises, blowing down a Sanskrit scripture box. A woodcutter who was gathering firewood at the time found it. Seeing this extraordinary object, he immediately offered it to the king. The king, upon receiving it, felt that he had never seen anything like it before. As evening approached, a large monkey came to demand the return of the scripture. When it was not immediately returned, the monkey threatened to harm itself. The king, with skillful means, earnestly pleaded, saying, 'The scripture box will be returned immediately, but I only ask for a copy.' Seeing the king's sincerity, the monkey agreed, saying accommodatingly, 'First, receive my offerings, and come back to take it in three days.' The king then divided his people to transcribe the scripture, promising to return it by the agreed-upon time. The king only passed the original down to the crown prince, not allowing it to circulate outside the palace. Recently, a great Yoga Acharya (master of Yoga) from Central India traveled far across mountains and rivers, seeking secret treasures. The king, seeing that the Acharya was extraordinary, gladly transmitted this scripture to him.
Book 35: The Efficacy of Wearing the Suvarnaprabhasa Sutra Dharani Around the Neck for Eradicating Sins (from the Upper Volume of Annotations)
Once, there was a Bhikshu (ordained monk) who had pure faith in his heart. However, he violated the precepts established by the Tathagata (Buddha), failing to transcribe scriptures and misappropriating the property of the Sangha (monastic community) and the Sanghika (community property) for his own use. Later, he fell seriously ill and suffered greatly. At that time, no one could help this Bhikshu, and he cried out loudly. Then, a Brahmin heard his cries and went to the sick Bhikshu, feeling great compassion. He wrote the Suvarnaprabhasa Sutra Dharani and tied it around the Bhikshu's neck. His suffering ceased, and he soon passed away. After death, he fell into the Avici Hell. The Bhikshu's body was placed in a stupa (reliquary mound), with the Dharani still on his person. As soon as the Bhikshu entered hell, the suffering of all those being punished ceased, and they all felt at peace. All the fierce fires of the Avici Hell were extinguished by the power of the Dharani, and so on.
Book 36: The Efficacy of Requesting the Usnisa Vijaya Dharani Sutra (from the Preface to the Sutra)
【English Translation】 Perpendicular cliffs rise thousands of feet high, with abysses ten thousand fathoms deep. Halfway up one of these cliffs, there exists a cave that houses secret Buddhist teachings. Every year in the seventh month, many sages gather there. Additionally, thousands of monkeys bring forth scriptures to be sunned. When the weather is clear, they can be seen. One wishes to ascend, but there are no stairs, so one can only watch the wild geese in the clouds. Suddenly, a violent storm arises, blowing down a Sanskrit scripture box. A woodcutter who was gathering firewood at the time found it. Seeing this extraordinary object, he immediately offered it to the king. The king, upon receiving it, felt that he had never seen anything like it before. As evening approached, a large monkey came to demand the return of the scripture. When it was not immediately returned, the monkey threatened to harm itself. The king, with skillful means, earnestly pleaded, saying, 'The scripture box will be returned immediately, but I only ask for a copy.' Seeing the king's sincerity, the monkey agreed, saying accommodatingly, 'First, receive my offerings, and come back to take it in three days.' The king then divided his people to transcribe the scripture, promising to return it by the agreed-upon time. The king only passed the original down to the crown prince, not allowing it to circulate outside the palace. Recently, a great Yoga Acharya (master of Yoga) from Central India traveled far across mountains and rivers, seeking secret treasures. The king, seeing that the Acharya was extraordinary, gladly transmitted this scripture to him. Book 35: The Efficacy of Wearing the Suvarnaprabhasa Sutra Dharani Around the Neck for Eradicating Sins (from the Upper Volume of Annotations) Once, there was a Bhikshu (ordained monk) who had pure faith in his heart. However, he violated the precepts established by the Tathagata (Buddha), failing to transcribe scriptures and misappropriating the property of the Sangha (monastic community) and the Sanghika (community property) for his own use. Later, he fell seriously ill and suffered greatly. At that time, no one could help this Bhikshu, and he cried out loudly. Then, a Brahmin heard his cries and went to the sick Bhikshu, feeling great compassion. He wrote the Suvarnaprabhasa Sutra Dharani and tied it around the Bhikshu's neck. His suffering ceased, and he soon passed away. After death, he fell into the Avici Hell. The Bhikshu's body was placed in a stupa (reliquary mound), with the Dharani still on his person. As soon as the Bhikshu entered hell, the suffering of all those being punished ceased, and they all felt at peace. All the fierce fires of the Avici Hell were extinguished by the power of the Dharani, and so on. Book 36: The Efficacy of Requesting the Usnisa Vijaya Dharani Sutra (from the Preface to the Sutra)
及目錄等文)
北印度罽賓國沙門佛陀波利。唐云覺護。忘身徇。聞文殊在清涼山。遠涉流沙。躬來禮謁。望睹聖容。見一老翁。從山中出來。語波利曰。師從從彼國。將佛頂尊勝陀羅尼來否。此土眾生。多造諸罪。出家之輩。亦多所犯。佛頂神咒除罪秘法。若不將經。徒來何益。縱見文殊。何必能識。師可還西國取彼經來。流傳此土。波利聞此語已。不勝喜躍舉頭之頃。忽老人。波利驚愕。遂返歸本國。取得經來。入於五臺山。於今不出矣。
第三十七童兒聞壽命經延壽感應(出經疏序)
玄宗皇帝開元末歲有相者。聞聲知長短壽。于資聖寺。聞門外聲。唯有今日壽。即出見之。童子年十三。色貌端正。悲愍默入。明日復聞前童兒。年既七十餘歲延。生奇特念。即出問由致。童兒曰。吾今夜寄宿僧房。聞壽命經。更無餘事。相師嘆曰。佛法不可思議。以占相智。不可識之矣。
第三十八烏耆國王女讀誦般若心經感應(出經明驗贊記)
昔烏耆國。舉群疾疫。皆悉滅倍於半民。有一王女。名曰典韋。懷任之後。漸垂玖㝹。母被重病。胎子既死。王女臨冥。懼惶罔極。專逼悶絕。都無仰憑。女恐晝夜墮哭。讀誦般若心經。由誦經力。胎子復生。安隱產生。療病平成。其兒叫聲。絕世奇異
【現代漢語翻譯】 現代漢語譯本
（及目錄等文）
北印度罽賓國（Kashmir，古印度的一個地區）的沙門（釋迦牟尼的出家弟子）佛陀波利（Buddhapali，意為覺護）。唐朝稱他為覺護。他不顧自身安危，聽說文殊菩薩（Manjusri，象徵智慧的菩薩）在清涼山，便遠涉流沙，親自前去禮拜。希望能見到文殊菩薩的聖容。他見到一位老翁從山中出來，對佛陀波利說：『您從那個國家來，帶了《佛頂尊勝陀羅尼經》（Usnisavijaya Dharani Sutra）來嗎？這裡的眾生，大多造作各種罪業，出家之人，也多有犯戒。佛頂神咒是消除罪業的秘密方法。如果不帶經書來，即使來了又有什麼用呢？縱然見到了文殊菩薩，又怎麼能認出他呢？您還是回到西國去取那部經來，流傳到這個地方。』佛陀波利聽了這些話后，非常高興，抬頭的瞬間，忽然不見了老人。佛陀波利非常驚愕，於是返回本國，取來了經書，進入了五臺山，至今沒有出來。
第三十七 童兒聽聞《壽命經》延壽感應（出自經疏序）
唐玄宗皇帝開元年間，有一位相士（通過觀察人的外貌、聲音等來預測命運的人），能通過聽聲音來判斷人的壽命長短。他在資聖寺，聽到門外的聲音，說這個人只有今天的壽命了。他出去一看，是一個十三歲的童子，容貌端正。童子悲憫地默默走入寺中。第二天，相士又聽到前一天的童子的聲音，說他現在已經七十多歲了，壽命延長了。相士覺得非常奇怪，就出去詢問原因。童子說：『我昨晚寄宿在僧房，聽聞了《壽命經》（壽生經），沒有其他的事情。』相士感嘆道：『佛法真是不可思議！用占卜相面的智慧，是無法瞭解的啊。』
第三十八 烏耆國王女讀誦《般若心經》（Prajnaparamita Heart Sutra）感應（出自經明驗贊記）
從前烏耆國（Ujjain，古印度城市），發生大規模的瘟疫，死了一半以上的人民。有一位國王的女兒，名叫典韋（Dian Wei）。懷孕之後，漸漸臨近產期。她的母親得了重病，胎兒也死了。王女臨近死亡，非常恐懼，不知所措，專心逼迫自己，幾乎要悶絕過去，沒有任何可以依靠的。王女害怕晝夜哭泣，便讀誦《般若心經》。由於誦經的力量，胎兒又活了過來，平安地生了下來，母親的病也痊癒了。這個孩子的哭聲，非常奇特。
【English Translation】 English version
(Including table of contents, etc.)
The Shramana (ascetic disciple of Shakyamuni) Buddhapali (meaning 'Guardian of Awakening') from the Kingdom of Kashmir (a region in ancient India) in North India. In the Tang Dynasty, he was called Juehu. Disregarding his own safety, he heard that Manjusri Bodhisattva (Manjusri, the Bodhisattva symbolizing wisdom) was on Mount Qingliang, so he traveled far across the shifting sands to pay homage in person, hoping to see the holy countenance of Manjusri Bodhisattva. He saw an old man coming out of the mountain, who said to Buddhapali, 'Have you come from that country, bringing the Usnisavijaya Dharani Sutra (Usnisavijaya Dharani Sutra)? The sentient beings here mostly commit various sins, and even those who have left home often violate precepts. The Usnisa Dharani is a secret method for eliminating sins. If you don't bring the scripture, what's the use of coming? Even if you see Manjusri Bodhisattva, how would you recognize him? You should return to the Western Country to fetch that scripture and spread it here.' Upon hearing these words, Buddhapali was overjoyed. In the moment he looked up, the old man suddenly disappeared. Buddhapali was astonished and returned to his country, obtained the scripture, and entered Mount Wutai, where he remains to this day.
Thirty-seventh: The Response of a Young Boy Hearing the Longevity Sutra and Extending His Life (From the Preface to the Sutra Commentary)
During the Kaiyuan era of Emperor Xuanzong of the Tang Dynasty, there was a physiognomist (someone who predicts fate by observing a person's appearance, voice, etc.) who could determine the length of a person's life by listening to their voice. At Zisheng Temple, he heard a voice outside the door saying that this person only had today to live. He went out and saw a thirteen-year-old boy with a dignified appearance. The boy entered the temple silently with compassion. The next day, the physiognomist heard the same boy's voice, saying that he was now over seventy years old and his life had been extended. The physiognomist found it very strange and went out to ask the reason. The boy said, 'I stayed overnight in the monks' quarters last night and heard the Longevity Sutra (Sutra of Longevity), nothing else.' The physiognomist exclaimed, 'The Buddha's teachings are truly inconceivable! The wisdom of divination and physiognomy cannot understand it.'
Thirty-eighth: The Response of the Ujjain King's Daughter Reciting the Prajnaparamita Heart Sutra (From the Record of Miraculous Verifications of the Sutra)
In the past, in the Kingdom of Ujjain (Ujjain, an ancient Indian city), there was a large-scale epidemic that killed more than half of the people. There was a king's daughter named Dian Wei. After becoming pregnant, she gradually approached her due date. Her mother became seriously ill, and the fetus died. The princess was near death, extremely frightened, and at a loss, focusing on forcing herself, almost suffocating, with nothing to rely on. Fearing crying day and night, the princess recited the Prajnaparamita Heart Sutra (Prajnaparamita Heart Sutra). Due to the power of reciting the sutra, the fetus came back to life and was safely delivered, and the mother's illness was also cured. The child's cry was exceptionally unique.
。恒誦摩訶般若波羅蜜。王臣歡喜。唱名波羅。生年三歲。間說般若了義。至於七秋。太子聰睿。達三藏秀當時。公民踴躍。驚彼行事。舉國讀誦。病疾不興。天下泰平萬民安樂也。
第三十九畢試國王寫誦般若心經感應(同文)
昔畢試國。為小邊裔。王族斷嗣。役屬鄰境。貴仁豪民。逃散他土。眾多怨王。互來侵逼。時有聖主。名曰聽祐。智惠高名。自心思惟佛法驗般若心經是。作是觀訖。領告國內男女大小。各令寫誦般若心經。明朝為期。制以淮刑。勸以舉爵。三年之間。每旦各誦勤于境界。龍神悅怡。此時諸國發起噁心。趣畢試國。時其軍眾死皆悉落。若有諸群賊至彼土。自然落失。有眾反逆。向其界者。下覺悶逆。爾時畢試國平定已訖。漸盈十年。三十餘國。成大聖主。諸方所貴胡三十四國。楚朝二十八國。名感二驗。別人寫誦護代。持者常為恒例。一切眾生。無不得護也。
第四十遍學三藏首途西域每日誦般若心經三七遍感應
玄奘法師。本名袆俗姓陳。以貞觀三年。杖錫道路。每日誦般若心經三七遍。作是誓言。貧道為求大法。發趣西方。若不至婆羅門國。終不東歸。縱死中塗。非所悔也。誠重勞輕。乘厄涉險。周遊西宇十有七年。耳目見聞百三十八個國。若有留難處。誦般
【現代漢語翻譯】 現代漢語譯本：他經常誦讀《摩訶般若波羅蜜經》（Great Perfection of Wisdom Sutra）。國王和大臣們都非常高興，稱他為波羅（Pāramitā，意為「到達彼岸」）。三歲時，他就能說出《般若經》（Prajnaparamita Sutra）的深奧含義。到了七歲，這位太子已經非常聰明，通達三藏（Tripitaka，佛教經典的總稱），是當時最傑出的人才。公民們歡欣鼓舞，對他的行為感到驚訝。全國上下都誦讀《般若經》，疾病不再發生，天下太平，萬民安樂。
昔日畢試國（Bishi Kingdom）只是一個小小的邊陲之地，王室斷絕了後嗣，受制於鄰國。貴族和富豪百姓都逃散到其他地方。許多怨恨國王的人互相侵擾逼迫。當時有一位聖明的君主，名叫聽祐（Tingyou），他智慧高超，心想佛法中最有靈驗的就是《般若心經》（Heart Sutra）。這樣想完之後，他便告訴國內所有的男女老少，讓他們都抄寫和誦讀《般若心經》，並以第二天早上為期限。用刑罰來強制執行，用獎賞來鼓勵。三年時間裡，每天早上都各自勤奮地誦讀《般若心經》。龍神感到高興。這時，其他國家發起了惡念，攻打畢試國。結果他們的軍隊紛紛死亡。如果有其他盜賊來到畢試國的土地，也會自然而然地失敗。如果有叛亂者向畢試國的邊界進犯，就會感到頭暈噁心。這時，畢試國已經平定，經過了十年，成爲了擁有三十多個國家的大聖主。四方所尊重的三十四個胡人國家，以及二十八個楚人國家，都稱讚這是《般若心經》的靈驗。其他人抄寫和誦讀《般若心經》來保護自己，持有《般若心經》的人也總是受到保護。一切眾生，沒有不受到保護的。
玄奘法師（Xuanzang），本名陳袆（Chen Yi），在貞觀三年，拄著錫杖走上西行求法的道路。他每天誦讀《般若心經》三七遍（二十一遍）。併發誓說：『貧僧爲了尋求大法，前往西方。如果不到達婆羅門國（Brahman），就絕不東歸。即使死在半路，也絕不後悔。』他以堅定的信念克服困難，不畏艱辛，周遊西域十七年，親眼見聞了一百三十八個國家。如果遇到阻礙，就誦讀《般若經》。
【English Translation】 English version: He constantly recited the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). The king and his ministers were delighted and named him Pāramitā (meaning 'arrived at the other shore'). At the age of three, he could explain the profound meaning of the Prajnaparamita Sutra (Perfection of Wisdom Sutra). By the age of seven, the prince was intelligent and well-versed in the Tripitaka (the three baskets, the complete Buddhist canon), the most outstanding talent of the time. The citizens rejoiced and were amazed by his actions. The whole country recited the Prajnaparamita Sutra, diseases ceased to occur, the world was peaceful, and all people were happy.
In the past, the Bishi Kingdom was a small border region. The royal family had no successors and was subjugated by neighboring countries. Nobles and wealthy people fled to other lands. Many who resented the king invaded and oppressed the kingdom. At that time, there was a wise ruler named Tingyou. He was highly intelligent and thought that the most efficacious Buddhist teaching was the Heart Sutra. After contemplating this, he ordered all men and women, young and old, in the country to copy and recite the Heart Sutra, setting the next morning as the deadline. He enforced this with punishments and encouraged it with rewards. For three years, everyone diligently recited the Heart Sutra every morning. The dragon gods were pleased. At this time, other countries developed evil intentions and attacked the Bishi Kingdom. As a result, their armies died and fell. If any thieves came to the land of Bishi, they would naturally fail. If any rebels advanced towards its borders, they would feel dizzy and nauseous. At this time, the Bishi Kingdom was pacified and, after ten years, became a great holy kingdom with more than thirty countries. The thirty-four Hu (non-Han Chinese) countries respected in all directions, and the twenty-eight Chu countries, praised the efficacy of the Heart Sutra. Others copy and recite the Heart Sutra to protect themselves, and those who hold the Heart Sutra are always protected. All beings are protected without exception.
Xuanzang, originally named Chen Yi, set out on his journey to the West in the third year of the Zhenguan era, carrying a staff. He recited the Heart Sutra three times seven (twenty-one) times every day. He vowed, 'This poor monk is going to the West to seek the great Dharma. If I do not reach Brahman (India), I will never return east. Even if I die on the way, I will not regret it.' With firm faith, he overcame difficulties and hardships, traveling throughout the Western Regions for seventeen years, witnessing one hundred and thirty-eight countries. If he encountered obstacles, he would recite the Heart Sutra.
若心經。及念觀世音。必免怖畏。十九年正月。方始旋返。屆于長安。所獲經論六百五十七部。三藏自云。皆是般若心經。及觀音力也矣。
第四十一大般若翻譯時感應(出慈恩傳)
顯慶五年正月一日起首翻大般若經。經梵本總有二十萬頌。文既廣大。學徒每請刪略。法師將順眾意。如羅什所翻。除繁去重。作此念已。于夢中即有極怖畏事。以相驚誠。或見乘危履險。或見猛獸搏人。流汗戰剽。方得免脫。覺已驚懼。向諸眾說。還依廣翻。夜中及見諸佛菩薩眉間放光。照觸己身。心意調適。法師又自見手執花燈供養諸佛。或升高座。為眾說法。多人圍繞。讚歎恭敬。或夢見有人奉己亦果。覺而喜慶。不敢更刪。一如梵本。佛說此經。凡在四處。一王舍城鷲峰山。二給孤獨園。三他化自在天宮。四王舍城竹林精舍。總一十六會。今為一部。然玄奘法師。于西域得三本。到此翻譯之日。文有疑錯。即校三本以定之。慇勤省覆。方乃著文。審慎之心。自古無比。或文乖旨奧。意有躊躇。必覺異境。似若有人授以明決。情即豁然。若披雲觀日。自云。如此悟處。豈玄奘淺懷所通。並是諸佛菩薩所冥加耳。經之初會。有嚴凈佛土品。品中說。諸菩薩摩訶薩眾。為般若波羅蜜故。以神通願力。盛大千界上妙珍寶諸妙
【現代漢語翻譯】 現代漢語譯本：如果誦讀《心經》以及唸誦觀世音菩薩名號，必定能夠免除怖畏。我在貞觀十九年正月才開始返回，到達長安。所獲得的經論共有六百五十七部。玄奘法師自己說，這些都是《般若心經》以及觀音菩薩的力量所致。
第四十一 大般若翻譯時的感應（出自《慈恩傳》）
顯慶五年正月初一，開始翻譯《大般若經》。這部經的梵文字總共有二十萬頌，文字既廣大又繁複，學徒們多次請求刪減。玄奘法師打算順從眾人的意思，像鳩摩羅什所翻譯的經書那樣，去除繁瑣重複的內容。當他產生這個念頭之後，在夢中就出現了極其恐怖的事情，以此來警示他。有時夢見自己身處危險之地，有時夢見猛獸撲向自己，嚇得他流汗戰慄，才得以脫身。醒來後感到驚懼，便告訴眾人，決定還是按照原文廣泛翻譯。夜裡，他夢見諸佛菩薩眉間放光，照耀著自己的身體，內心感到調和舒適。玄奘法師還夢見自己手執花燈供養諸佛，或者登上高座，為大眾說法，許多人圍繞著他，讚歎恭敬。或者夢見有人奉獻給他異果。醒來後感到喜悅慶幸，不敢再刪減內容，完全按照梵文字翻譯。佛陀宣說這部經，總共在四個地方：一是王舍城鷲峰山（Rajagrha Vulture Peak），二是給孤獨園（Jetavana Anathapindika's Park），三是他化自在天宮（Parinirmita-vasavartin），四是王舍城竹林精舍（Veluvana）。總共十六會，現在合為一部。然而，玄奘法師在西域獲得了三個梵文字，在翻譯的時候，如果遇到文字有疑問或錯誤，就用三個版本進行校對來確定。他慇勤地審閱覆核，才開始著文。這種審慎之心，自古以來無人能比。如果遇到文字不符合經義，或者意思有所猶豫，必定會感覺到奇異的景象，好像有人給予他明確的指示，他的思路立刻豁然開朗，就像撥開雲霧看見太陽一樣。玄奘法師自己說，像這樣的領悟之處，豈是玄奘我淺薄的智慧所能通達的，這都是諸佛菩薩在暗中加持啊。經的初會，有《嚴凈佛土品》，品中說，諸菩薩摩訶薩（Bodhisattva-Mahasattva）眾，爲了般若波羅蜜（Prajnaparamita）的緣故，以神通願力，盛滿大千世界（Trisahasra-Mahasahasra-lokadhatu）的上妙珍寶。
【English Translation】 English version: If one recites the Heart Sutra and chants the name of Avalokiteshvara (Guanshiyin, the Bodhisattva of Compassion), one will surely be freed from fear. I only began to return in the first month of the nineteenth year of the Zhenguan era, arriving at Chang'an. The scriptures and treatises obtained totaled six hundred and fifty-seven volumes. The Tripitaka Master Xuanzang himself said that these were all due to the power of the Heart Sutra and Avalokiteshvara.
Forty-first: Auspicious Signs During the Translation of the Great Prajna (from the Biography of Ci'en)
On the first day of the first month of the fifth year of the Xianqing era, the translation of the Great Prajna Sutra was commenced. The Sanskrit text of this sutra totaled two hundred thousand verses. The text was vast and extensive, and the disciples repeatedly requested abridgment. The Dharma Master intended to comply with the wishes of the assembly, like Kumarajiva's translation, removing the cumbersome and repetitive content. As soon as he had this thought, extremely frightening events occurred in his dreams, as a warning. Sometimes he saw himself in dangerous places, sometimes he saw ferocious beasts attacking him, causing him to sweat and tremble before he could escape. Awakening, he felt frightened and told the assembly, deciding to translate according to the extensive original text. At night, he saw light emanating from the space between the eyebrows of the Buddhas and Bodhisattvas, illuminating his body, and his mind felt harmonious and comfortable. Dharma Master Xuanzang also dreamed of himself holding a flower lamp to make offerings to the Buddhas, or ascending a high seat to preach the Dharma to the assembly, with many people surrounding him, praising and revering him. Or he dreamed of someone offering him exotic fruits. Awakening, he felt joyful and fortunate, and dared not abridge the content any further, translating entirely according to the Sanskrit text. The Buddha spoke this sutra in four places: first, at Vulture Peak (Rajagrha Vulture Peak) in Rajagrha (Wangshecheng), second, at Jetavana Anathapindika's Park (Jetavana Anathapindika's Park), third, in the Paranirmitavasavartin Heaven (Parinirmita-vasavartin), and fourth, at the Bamboo Grove Monastery (Veluvana) in Rajagrha. There were sixteen assemblies in total, now combined into one volume. However, Dharma Master Xuanzang obtained three Sanskrit versions in the Western Regions. When translating, if there were any doubtful or erroneous words, he would collate the three versions to determine the correct reading. He diligently reviewed and revised before writing. Such carefulness has been unparalleled since ancient times. If the text deviated from the meaning of the sutra, or if there was any hesitation in the meaning, he would surely perceive extraordinary signs, as if someone were giving him clear instructions, and his thoughts would immediately become clear, like seeing the sun after the clouds have parted. Dharma Master Xuanzang himself said, 'How could such insights be comprehended by my shallow intellect? They are all due to the unseen blessings of the Buddhas and Bodhisattvas.' In the initial assembly of the sutra, there is the chapter 'Adornment and Purification of the Buddha Land,' which states that the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), for the sake of Prajnaparamita (Prajnaparamita), use their supernatural powers and vows to fill the great thousand world system (Trisahasra-Mahasahasra-lokadhatu) with supreme and wonderful treasures.
香花百味飲食。衣服音樂隨意。所生五妙。憶種種供養。嚴說法處。時玉花寺主惠德。及翻經僧喜尚。其夜同夢。見玉花寺內廣博嚴凈。綺飾莊嚴。幢帳寶輦。華幡伎樂。盈滿寺中。又見無量僧眾。手執花蓋。如前供養大般若經。寺中內衢巷壚壁。皆莊綺飾。地積名花。眾共履踐。至翻經院。倍加勝妙。如經所載寶莊嚴土。又聞院內三堂講說。法師在中堂敷演。既睹此已歡喜驚覺。俱參法師。說所夢事。法師云。今正翻此品。諸菩薩等。必有供養。諸師等見信有是乎。時殿側有雙李樹。忽于非時。數數開花。花皆六出鮮榮紅白。非常可愛。時眾評議云。是般若開闡之徴。又六出者。表六到彼岸。至龍朔三年冬十月廿三日。方及絕筆。合成六百卷。稱為大般若經焉。合掌歡喜。告徒眾曰。此於此地有緣。玄奘來此玉花者。經之力也。
第四十二大般若經最初供養感應(出翻經雜記文)
玉花寺都維那沙門寂照。慶賀翻譯功畢。以聞皇帝。經既譯畢。設齊會供養。皇帝歡喜。莊嚴嘉壽殿。設齊會。寶幢幡蓋。種種供具極妙盡美。即龍朔三年冬十月三十日也。此日請經。從肅成殿。往嘉壽殿齊會所講讀。當迎經時。般若放光。照觸遠近。天雨妙花。兼有非常香氣。時玄奘法師。語門人曰。經自說此方。當有樂大
【現代漢語翻譯】 現代漢語譯本：香花、各種美味的食物和飲料，以及衣服和音樂都隨意取用。所生的五種妙欲，回憶起種種供養，莊嚴說法之處。當時玉花寺的主持惠德，以及翻譯佛經的僧人喜尚，在同一夜裡做了相同的夢。他們夢見玉花寺內廣闊而莊嚴潔凈，用華麗的裝飾品莊嚴修飾，有幢幡、寶輦、華幡和伎樂，充滿了整個寺院。又看見無數的僧眾，手執花蓋，像之前一樣供養《大般若經》。寺院內的街巷和墻壁，都裝飾得華麗精美，地上堆滿了名貴的花朵，眾人共同踩踏。到達翻譯佛經的院落時，景象更加殊勝美妙，如同經書中所記載的寶莊嚴國土。又聽見院內的三座殿堂都在講經說法，法師在中間的殿堂敷演經義。他們看到這些景象后，歡喜而驚醒，一起去拜見法師，述說了所做的夢。法師說：『現在正翻譯這一品，諸位菩薩等，必定會有供養。各位法師等相信有這樣的事嗎？』當時殿側有兩棵李樹，忽然在不應開花的季節，多次開花。花朵都是六瓣，鮮艷而紅白相間，非常可愛。當時眾人評論說：『這是《般若經》開闡的徵兆。』又『六出』，表示到達六個彼岸。到龍朔三年冬十月二十三日，才完成全部翻譯，合成了六百卷，稱為《大般若經》。大家合掌歡喜，告訴弟子們說：『這部經與此地有緣，玄奘來到這玉花寺，是經的力量啊。』 第四十二 大般若經最初供養感應（出自《翻經雜記文》） 玉花寺的都維那沙門寂照，慶賀翻譯功德圓滿，將此事稟告了皇帝。佛經翻譯完畢后，設定齋會進行供養。皇帝非常高興，莊嚴修飾嘉壽殿，設定齋會，寶幢、幡蓋和各種供具都極其精妙美好。時間是龍朔三年冬十月三十日。這一天迎請佛經，從肅成殿前往嘉壽殿的齋會場所進行講讀。當迎請佛經時，《般若經》放出光明，照耀遠近，天空降下美妙的花朵，並且有非常濃郁的香氣。當時玄奘法師對門人說：『經書自己說，此方當有樂大』
【English Translation】 English version: Fragrant flowers, various delicious foods and drinks, as well as clothing and music were freely used. The five sensual pleasures that arose, recalling all kinds of offerings, adorned the place of Dharma teaching. At that time, Huide, the abbot of Yuhua Temple (Jade Flower Temple), and Xishang, the monk who translated the scriptures, had the same dream on the same night. They dreamed that Yuhua Temple was vast, solemn, and clean, adorned with magnificent decorations, with banners, treasure carriages, flower banners, and music, filling the entire temple. They also saw countless monks, holding flower canopies in their hands, offering to the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) as before. The streets and walls within the temple were all decorated exquisitely, and the ground was covered with precious flowers, which the people stepped on together. When they arrived at the courtyard where the scriptures were translated, the scene was even more magnificent and wonderful, like the Land of Treasure Adornment described in the scriptures. They also heard the three halls in the courtyard lecturing on the Dharma, with the Dharma master expounding the meaning of the scriptures in the central hall. After seeing these scenes, they were delighted and awakened in surprise, and together they went to see the Dharma master and told him about their dreams. The Dharma master said, 'Now we are translating this chapter, and the Bodhisattvas (enlightenment beings) will surely make offerings. Do you believe that such things exist?' At that time, there were two plum trees on the side of the hall, which suddenly bloomed many times out of season. The flowers were all six-petaled, bright and red and white, very lovely. At that time, the people commented, 'This is a sign of the opening and elucidation of the Prajnaparamita Sutra (Perfection of Wisdom Sutra).' Also, 'six petals' represents reaching the six paramitas (perfections). On the twenty-third day of the tenth month of the third year of Longshuo, the entire translation was completed, totaling six hundred volumes, called the Mahaprajnaparamita Sutra. Everyone joined their palms in joy and told the disciples, 'This sutra has an affinity with this place, and Xuanzang (name of a famous Chinese Buddhist monk) came to this Yuhua Temple because of the power of the sutra.' Forty-second: The Initial Offering and Response of the Mahaprajnaparamita Sutra (From Miscellaneous Records of Sutra Translation) The duweina (monk official) Shamen Jizhao of Yuhua Temple congratulated the completion of the translation merits and reported this matter to the emperor. After the scriptures were translated, a vegetarian feast was set up for offerings. The emperor was very happy and solemnly decorated the Jiasou Hall (Hall of Auspicious Longevity), setting up a vegetarian feast, with treasure banners, canopies, and various offerings that were extremely exquisite and beautiful. The time was the thirtieth day of the tenth month of the third year of Longshuo. On this day, the scriptures were welcomed from the Sucheng Hall (Hall of Solemn Accomplishment) to the Jiasou Hall for lecturing and reading at the vegetarian feast. When the scriptures were being welcomed, the Prajnaparamita Sutra emitted light, illuminating far and near, and the sky rained down wonderful flowers, with a very rich fragrance. At that time, the Dharma master Xuanzang said to his disciples, 'The scriptures themselves say that this place should have great joy.'
乘者。國王大臣四部徒眾。書寫受持讀誦流佈。皆得生天。究竟解脫。既有此文。不可緘默。又寂照自夢。千佛在空。異口同音而說偈言。
般若佛母深妙典 于諸經中最第一 若有一經其耳者 實得無上正等覺 書寫受持讀誦者 一花一香供養者 是人希有過靈瑞 是人必盡生死際(云云)
夢覺白三藏。三藏言。此是經中現千佛也。
第四十三唐干封書生依高宗敕書大般若經一帙感應(傳新錄)
唐高宗干封元中。有一書生。遭疾而死。一日二夜。始蘇云。吾初死之時。有赤服冥官。以文牒召。即從冥官至大城門。使者云。城內大王。是息諍王。以彼文牒召汝。是時驚怖見自身。右手放大光明。直至王前。過日月光明。王驚異從座而起。合掌尋光推之出門。問吾云。公修何功德。右手放光。即答。更不修善。又不覺放光由。王還城內。撿一卷書。出城歡喜謂吾曰。公依高宗敕。寫大般若經十卷。右筆而寫。右手放光。爾時吾憶知此事。王曰。放公早還。時白王。吾亡來路。王曰。尋光而還。即如王教。近古宅光滅得醒。說此由緣。悲喜流泣。舍所有寫六百卷。此由親聞矣。
第四十四東印度三摩咀吒國轉讀大般若王供養感應(出求法記)
澧州僧哲禪師。思慕
【現代漢語翻譯】 現代漢語譯本 乘車的人，無論是國王、大臣還是四部徒眾（比丘、比丘尼、優婆塞、優婆夷），如果書寫、受持、讀誦、流佈此經，都能得生天界，最終獲得解脫。既然有這樣的經文，就不應該保持沉默。而且寂照（人名）在夢中見到千佛在空中，異口同聲地說偈語： 『般若佛母（般若智慧的化身）深妙經典，在所有經典中是最殊勝第一的。如果有人聽聞此經，就能真正獲得無上正等覺（最高的覺悟）。書寫、受持、讀誦此經的人，哪怕只用一朵花、一炷香供養，這個人都會有非常稀有和靈驗的瑞兆，這個人必定能夠了結生死輪迴。』（云云） 夢覺（人名）將此事告訴三藏（精通佛經者），三藏說：『這是經典中顯現千佛啊。』 第四十三 唐干封書生依高宗敕書大般若經一帙感應(傳新錄) 唐高宗干封年間，有一位書生，因病去世。過了一天兩夜，才甦醒過來說：『我剛死的時候，有身穿紅衣的冥官，拿著文書來召我。我就跟著冥官到了大城門。使者說：城內的大王，是息諍王（掌管平息爭端之王），用這份文書來召你。』當時我非常驚恐，看到自己的右手放出光明，直接照到大王面前，超過了日月的光芒。大王驚異，從座位上站起來，合掌順著光芒將我推出門外，問我說：『你修了什麼功德，右手能放出光明？』我回答說：『我沒有修什麼善事，也不知道為什麼會放光。』大王回到城內，翻檢了一卷書，出城后歡喜地對我說：『你依照高宗的敕令，書寫大般若經十卷，用右手書寫，所以右手能放出光明。』這時我才回憶起這件事。大王說：『放你早點回去。』我問大王：『我回來的路在哪裡？』大王說：『順著光芒回去。』我就按照大王的指示，靠近以前的住宅，光芒消失後就醒了。』他講述了這個緣由，悲喜交加，流著眼淚，捨棄所有財物書寫了六百卷經書。這是他親耳聽聞的事情。 第四十四 東印度三摩咀吒國轉讀大般若王供養感應(出求法記) 澧州僧人哲禪師，思慕... English version The one riding, whether it be a king, a minister, or the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), if they write, uphold, recite, and propagate this sutra, they will be reborn in the heavens and ultimately attain liberation. Since there is such a text, it should not be kept silent. Moreover, Jizhao (name of a person) saw in a dream a thousand Buddhas in the sky, speaking in unison in verse: 'The profound and wondrous scripture of the Prajna Buddha-mother (the embodiment of Prajna wisdom) is the most supreme and foremost among all scriptures. If someone hears this sutra, they will truly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those who write, uphold, and recite this sutra, even if they offer only a flower or a stick of incense, this person will have exceedingly rare and efficacious auspicious signs, and this person will surely end the cycle of birth and death.' (etc.) Mengjue (name of a person) told this to the Tripitaka master (one who is well-versed in the Buddhist scriptures), and the Tripitaka master said: 'This is the manifestation of a thousand Buddhas in the scripture.' Forty-third: During the Tang Dynasty, a scholar in the Ganfeng era, following Emperor Gaozong's decree to write a set of the Great Prajna Sutra, experienced a response (recorded in Xinlu). During the Ganfeng era of Emperor Gaozong of the Tang Dynasty, there was a scholar who died of illness. After a day and two nights, he revived and said: 'When I first died, a Ming official in red robes summoned me with a document. I followed the Ming official to the gate of a large city. The messenger said: The great king inside the city is King Xijing (the king who governs the pacification of disputes), and he summons you with this document.' At that time, I was very frightened and saw that my right hand emitted light, directly illuminating the king, surpassing the light of the sun and moon. The king was astonished, rose from his seat, and, with palms together, followed the light and pushed me out of the door, asking me: 'What merits have you cultivated that your right hand emits light?' I replied: 'I have not cultivated any good deeds, nor do I know why it emits light.' The king returned to the city, examined a scroll, and came out of the city joyfully, saying to me: 'You, following Emperor Gaozong's decree, wrote ten volumes of the Great Prajna Sutra, writing with your right hand, so your right hand emits light.' At this time, I remembered this matter. The king said: 'I will release you to return early.' I asked the king: 'Where is the road for me to return?' The king said: 'Follow the light to return.' I followed the king's instructions, approached my former residence, and when the light disappeared, I awoke.' He recounted this reason, filled with sorrow and joy, shedding tears, and gave away all his possessions to write six hundred volumes of the sutra. This is something he heard with his own ears. Forty-fourth: In the country of Samata in East India, the king who recited the Great Prajna Sutra and made offerings experienced a response (from the Record of Seeking the Dharma). The monk Zhe, a Chan master from Lizhou, longed for...
【English Translation】 English version The one riding, whether it be a king, a minister, or the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), if they write, uphold, recite, and propagate this sutra, they will be reborn in the heavens and ultimately attain liberation. Since there is such a text, it should not be kept silent. Moreover, Jizhao (name of a person) saw in a dream a thousand Buddhas in the sky, speaking in unison in verse: 'The profound and wondrous scripture of the Prajna Buddha-mother (the embodiment of Prajna wisdom) is the most supreme and foremost among all scriptures. If someone hears this sutra, they will truly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those who write, uphold, and recite this sutra, even if they offer only a flower or a stick of incense, this person will have exceedingly rare and efficacious auspicious signs, and this person will surely end the cycle of birth and death.' (etc.) Mengjue (name of a person) told this to the Tripitaka master (one who is well-versed in the Buddhist scriptures), and the Tripitaka master said: 'This is the manifestation of a thousand Buddhas in the scripture.' Forty-third: During the Tang Dynasty, a scholar in the Ganfeng era, following Emperor Gaozong's decree to write a set of the Great Prajna Sutra, experienced a response (recorded in Xinlu). During the Ganfeng era of Emperor Gaozong of the Tang Dynasty, there was a scholar who died of illness. After a day and two nights, he revived and said: 'When I first died, a Ming official in red robes summoned me with a document. I followed the Ming official to the gate of a large city. The messenger said: The great king inside the city is King Xijing (the king who governs the pacification of disputes), and he summons you with this document.' At that time, I was very frightened and saw that my right hand emitted light, directly illuminating the king, surpassing the light of the sun and moon. The king was astonished, rose from his seat, and, with palms together, followed the light and pushed me out of the door, asking me: 'What merits have you cultivated that your right hand emits light?' I replied: 'I have not cultivated any good deeds, nor do I know why it emits light.' The king returned to the city, examined a scroll, and came out of the city joyfully, saying to me: 'You, following Emperor Gaozong's decree, wrote ten volumes of the Great Prajna Sutra, writing with your right hand, so your right hand emits light.' At this time, I remembered this matter. The king said: 'I will release you to return early.' I asked the king: 'Where is the road for me to return?' The king said: 'Follow the light to return.' I followed the king's instructions, approached my former residence, and when the light disappeared, I awoke.' He recounted this reason, filled with sorrow and joy, shedding tears, and gave away all his possessions to write six hundred volumes of the sutra. This is something he heard with his own ears. Forty-fourth: In the country of Samata in East India, the king who recited the Great Prajna Sutra and made offerings experienced a response (from the Record of Seeking the Dharma). The monk Zhe, a Chan master from Lizhou, longed for...
聖蹤。浮舶西域。既到西土。適化隨緣。巡禮略周。歸東印度到三咀吒國。王名曷羅社跋吒。其王既深敬三寶。深誠徹信。光絕前後。每於日日。造柘摸泥像十萬區。讀大般若十萬頌。用鮮花十萬。尋親自供養于王城內。僧居有四千計人。皆受王供養。每於晨朝。令便入寺合掌。房前急行疾國。大王奉問。法師等宿夜得安和否。僧答曰。愿大僧咒愿。大王無病長壽國祚安寧。怨國求和士民豐饒。大般若之力也矣。
第四十五并州常慜禪師寫大般若經感應(同記)
并州常便禪師。發大誓願生極樂。所作凈業既廣數難詳悉。后游京洛。專崇斯業。幽誠冥兆。有所感徴。遂願寫大般若經。滿於萬卷。冀得遠詣西域禮如來所行聖蹟。以此勝福。迴向愿生。遂詣闕上書。請于諸州教化。抄寫大般若。且心所至也。天必從之。乃蒙授墨敕。南遊江表。敬寫般若。以報天恩。深要心既滿。附舶西征。百千天人。奏伎樂之。即見乘舶是般若夾。後於天竺而卒。得凈土迎矣。
第四十六京兆僧智諷誦大般若經感應(新錄)
釋僧智京兆人。其母夢見吞銅香爐。而有身產生。生即唱大般若名字。人皆異之。至十歲。自然諳誦大般若經二百卷。余無練習。每日為業。誦一百卷。內心怪謂余無宿習。祈念欲知。夢一
【現代漢語翻譯】 現代漢語譯本：聖蹤。浮舶西域。既到西土。適化隨緣。巡禮略周。歸東印度到三咀吒國（印度古國名）。王名曷羅社跋吒（國王名）。其王既深敬三寶（佛、法、僧），深誠徹信，光絕前後。每日都製造十萬個柘摸泥像（泥土塑像），讀誦《大般若經》十萬頌，用十萬朵鮮花，親自供養在王城內。僧侶居住的地方有四千人，都接受國王的供養。每天早晨，國王命令侍從進入寺廟合掌，在僧房前快速行走，詢問：『法師們昨夜是否安好？』僧侶回答說：『愿大僧咒愿，大王無病長壽，國祚安寧，敵國求和，士民豐饒，這都是《大般若經》的力量啊。』 第四十五 并州常慜禪師寫《大般若經》感應（同記） 并州常慜禪師，發大誓願往生極樂世界。所做的凈業既廣且多，難以詳細計算。後來遊歷京洛，專心修習凈土法門。幽深的誠心得到了冥冥中的感應。於是發願抄寫《大般若經》，滿一萬卷。希望能夠遠赴西域，禮拜如來所行聖蹟。用這個殊勝的福德，迴向往生極樂世界的願望。於是前往朝廷上書，請求在各州教化，抄寫《大般若經》，因為這是他內心所向往的。上天必定會成全他。於是蒙受皇帝的墨敕，南遊江表，恭敬地抄寫《般若經》，以報答天恩。深深的願望已經滿足，於是附隨商船西行。百千天人，演奏伎樂來迎接他，人們看見他乘坐的商船就是《般若經》的經夾。後來在天竺（印度古稱）圓寂，得到了凈土的迎接。 第四十六 京兆僧智諷誦《大般若經》感應（新錄） 釋僧智是京兆人。他的母親夢見吞下銅香爐，因此懷孕生下了他。出生后就唱《大般若經》的名字，人們都覺得很奇異。到十歲時，自然而然地熟悉背誦《大般若經》二百卷，沒有經過任何練習。每天以此為業，誦讀一百卷。內心感到奇怪，認為自己沒有前世的習氣，於是祈禱希望得知原因。夢見一
【English Translation】 English version: Holy Traces. He sailed to the Western Regions, arriving in the Western Lands. Adapting to circumstances, he made a brief pilgrimage. Returning to East India, he arrived at the country of Sanjuta (ancient Indian kingdom), ruled by King Harashabata (king's name). This king deeply revered the Three Jewels (Buddha, Dharma, Sangha), with profound sincerity and unwavering faith, surpassing all before and after. Every day, he created one hundred thousand clay images, recited one hundred thousand verses of the Mahaprajnaparamita Sutra, and offered one hundred thousand fresh flowers in person within the royal city. The monastic community numbered four thousand, all supported by the king. Every morning, the king ordered attendants to enter the temple, join their palms, and walk swiftly before the monks' quarters, asking: 'Are the Dharma masters well and peaceful after the night?' The monks replied: 'May the great Sangha offer blessings, that the great king be free from illness, enjoy longevity, and that the kingdom be peaceful and secure, that enemy countries seek peace, and that the people be prosperous and abundant. This is all due to the power of the Mahaprajnaparamita Sutra.' Forty-fifth: The Response of Chan Master Changmin of Bingzhou to Writing the Mahaprajnaparamita Sutra (from the same record) Chan Master Changmin of Bingzhou made a great vow to be reborn in the Pure Land of Ultimate Bliss. The pure deeds he performed were vast and numerous, difficult to detail. Later, he traveled to Jingluo, dedicating himself to this practice. His profound sincerity brought about unseen responses. He then vowed to write out the Mahaprajnaparamita Sutra, completing ten thousand scrolls. He hoped to travel far to the Western Regions to pay homage to the sacred sites where the Tathagata had walked. With this supreme merit, he dedicated his aspiration to be reborn in the Pure Land. He then submitted a memorial to the court, requesting permission to teach and copy the Mahaprajnaparamita Sutra in various provinces, for this was his heart's desire. Heaven would surely grant his wish. He then received an imperial decree, traveled south to Jiangbiao, and respectfully copied the Prajnaparamita Sutra to repay the grace of Heaven. His deep wish having been fulfilled, he boarded a merchant ship to travel west. Hundreds of thousands of devas played music to welcome him, and people saw that the ship he was on was the case for the Prajnaparamita Sutra. Later, he passed away in India (ancient name for India) and was welcomed by the Pure Land. Forty-sixth: The Response of Monk Zhifeng of Jingzhao to Reciting the Mahaprajnaparamita Sutra (new record) The monk Zhifeng was a native of Jingzhao. His mother dreamed of swallowing a bronze incense burner, and thus became pregnant and gave birth to him. Upon birth, he chanted the name of the Mahaprajnaparamita Sutra, which everyone found strange. By the age of ten, he naturally knew and recited two hundred scrolls of the Mahaprajnaparamita Sutra without any practice. He made this his daily practice, reciting one hundred scrolls each day. He felt strange, thinking that he had no past life habits, so he prayed to know the reason. He dreamed a
人沙門來。語智曰。前世受弊牛身。主人負大般若經二百卷。驅向精舍。于深泥踏蹶。而終即生人間。以是因緣。諷誦二百卷。余無練習。汝舍此身。將生雷音佛國。夢竟悔謝矣。
第四十七并州道俊寫大般若經感應(出并州往生記)
釋道俊。一生修唸佛三昧。不樂余行。時同州僧常慜。勸寫大般若經。俊曰。我修唸佛。全無餘暇。如何寫抄。慜曰。般若是菩提直道。往生要路也。汝須寫抄。俊都不諾曰。我生凈土自然圓滿。即夜夢。至海濱見渡。海西岸上有莊嚴殿堂。六人童子。棹舶在海渚。俊謂舶童。我欲附舶渡西岸。童子曰。汝不信舶。豈得附舶。俊問。如何信舶。童子曰。舶是般若。若無般若。不能渡生死海。豈得生彼不退地。汝設附舶舶即沒。夢覺驚怖悔過。衣缽寫抄般若。自然供養日。紫雲西來。音樂聞空。將非感應耶矣。
第四十八唐豫州神母聞大般若經名感應(新錄)
唐豫州有一老母。不知俗姓。唯事神通。不信三寶。人舉名稱神母。邪見覆心。不往詣塔寺邊。若行路時。遇比丘僧。掩目而還。時忽一頭黃牛。在女門外而立。經於三日。更無牛主。神母自謂神助。自往牽牛。牛力強遂不隨之。女解衣帶系牛鼻。牛牽入佛寺。女人惜牛及帶故。掩眼入寺。背佛而立。爾時
【現代漢語翻譯】 現代漢語譯本： 有人沙門來拜訪智，告訴他：『你前世是一頭受苦的牛，你的主人欠下《大般若經》（Mahaprajna-paramita Sutra，大智慧經）二百卷。他驅趕你前往精舍（Vihara，寺院），你在深泥中踏倒而死，因此轉生為人。因為這個因緣，你能諷誦二百卷經文，但其餘的就沒練習了。你捨棄這個身體后，將會往生雷音佛國（Buddha-field of Thunder Sound）。』夢醒后，你應該懺悔感謝。』 釋道俊一生修行唸佛三昧（Samadhi，專注），不喜歡其他修行方式。當時同州僧人常慜勸他抄寫《大般若經》。道俊說：『我修行唸佛，完全沒有空閑時間，怎麼能抄寫呢？』常慜說：『般若是通往菩提（Bodhi，覺悟）的直接道路，是往生的重要途徑啊。你必須抄寫。』道俊始終不答應，說：『我往生凈土（Pure Land）自然會圓滿。』當天晚上，他做了一個夢，夢見自己到了海邊要渡海。在海的西岸，有莊嚴的殿堂，六個童子在海邊的船上劃船。道俊對船上的童子說：『我想搭船渡到西岸。』童子說：『你不相信船，怎麼能搭船呢？』道俊問：『怎樣才算相信船呢？』童子說：『船就是般若。如果沒有般若，就不能渡過生死之海，怎麼能往生到那不退轉之地呢？如果你強行搭船，船就會沉沒。』夢醒后，他感到驚恐，懺悔自己的過錯，用自己的衣物和缽來抄寫般若經。自然有供養，每天都有紫色的云從西方而來，空中傳來音樂。這難道不是感應嗎？ 唐朝豫州有一位老婦人，不知道她的俗家姓名，只是從事神通之事，不相信三寶（Three Jewels，佛法僧）。人們稱她為神母。她被邪見矇蔽內心，不去寺廟。如果她在路上遇到比丘（Bhikkhu，出家男眾），就會遮住眼睛回家。當時，忽然有一頭黃牛站在她的門外，站了三天。一直沒有牛的主人出現。神母自認為是神在幫助她，就自己去牽牛。牛力氣很大，不肯跟隨她。婦人解下衣帶繫在牛鼻子上，牛就把她牽進了佛寺。婦人愛惜牛和衣帶，所以遮著眼睛進入寺廟，背對著佛像站立。這時
【English Translation】 English version: A Shramana (ascetic) came to visit Zhi and told him: 'In your previous life, you were a suffering ox. Your master owed two hundred scrolls of the Maha-prajna-paramita Sutra (Great Perfection of Wisdom Sutra). He drove you towards the Vihara (monastery), and you stumbled and died in the deep mud, thus being reborn as a human. Because of this cause, you can recite two hundred scrolls of scripture, but you have not practiced the rest. After you abandon this body, you will be reborn in the Buddha-field of Thunder Sound (a pure land). After waking from the dream, you should repent and be grateful.' 釋Daojun practiced mindfulness of Buddha Samadhi (concentration) throughout his life and did not enjoy other practices. At that time, the monk Changmin from Tongzhou advised him to transcribe the Maha-prajna-paramita Sutra. Daojun said, 'I practice mindfulness of Buddha and have no free time at all. How can I transcribe it?' Changmin said, 'Prajna (wisdom) is the direct path to Bodhi (enlightenment), and it is an important path to rebirth in the Pure Land. You must transcribe it.' Daojun refused, saying, 'My rebirth in the Pure Land will naturally be perfect.' That night, he had a dream in which he arrived at the seashore to cross the sea. On the western shore of the sea, there were magnificent halls, and six children were rowing a boat on the shore. Daojun said to the children on the boat, 'I want to board the boat and cross to the western shore.' The children said, 'You do not believe in the boat, how can you board it?' Daojun asked, 'How can I believe in the boat?' The children said, 'The boat is Prajna. Without Prajna, you cannot cross the sea of birth and death, how can you be reborn in that irreversible land? If you force yourself onto the boat, the boat will sink.' After waking from the dream, he felt terrified and repented of his mistakes, using his robes and bowl to transcribe the Prajna Sutra. Naturally, there were offerings, and every day purple clouds came from the west, and music was heard in the sky. Isn't this a response? During the Tang Dynasty, there was an old woman in Yuzhou whose secular name was unknown. She only engaged in supernatural powers and did not believe in the Three Jewels (Buddha, Dharma, Sangha). People called her Divine Mother. Her mind was covered by wrong views, and she did not go to temples. If she encountered a Bhikkhu (Buddhist monk) on the road, she would cover her eyes and return home. At that time, suddenly a yellow ox stood outside her door for three days. The owner of the ox never appeared. The Divine Mother thought that the gods were helping her, so she went to lead the ox herself. The ox was very strong and refused to follow her. The woman untied her belt and tied it to the ox's nose, and the ox led her into the Buddhist temple. The woman cherished the ox and the belt, so she covered her eyes and entered the temple, standing with her back to the Buddha statue. At that time
眾僧驚出。生悲愍故。各稱南謨大般若波羅蜜多經。神母舍牛走出。臨小河洗耳云。我聞不祥事。所謂南無大般若波羅密多經。三稱此言。自謂與水墮。即還其家。牛忽不見。后時神母遭疾而死。嫡女思慕之。夢告曰。我死至於閻魔法王處。唯有惡業莊嚴身。全無少分善根。國王捻札而徴嘆云。汝有聞般若稱名善。還於人間。應持般若。然人業盡遂生忉利天。不應生憂念。夢覺而寫般若將三百餘卷見在矣。
第四十九踏大般若經所在地感應(出求法記)
釋靈運。天竺名般若提波。本襄陽人也。追尋聖蹟。越南濱達西國。于那蘭陀寺。畫彌勒真容菩提樹像。至伊爛拏缽代多國有孤山。既為勝地。靈廟寔繁感應多種。最中有精舍。以刻檀觀自在像為尊。若有人七日二七日。祈諸願望者。從像中出妙身。慰喻其心。滿其心願。傍有鐵塔。收大般若二十萬偈。五天競興。供養像及經。靈運一七日絕食。請祈所愿有三。一令身必離惡趣。二必歸本國廣興佛事。三修佛法速得佛果。即從檀像中。出具相莊嚴光明照耀妙身。慰喻運曰。汝三愿皆成就。汝當入鐵塔將讀大般若經。踏經所在地。必免三惡趣。若人發心。將赴此地。步步滅罪。增進佛道。我昔行般若。得不退地。若持此經。書寫經卷者。必令滿足其人所求。
【現代漢語翻譯】 現代漢語譯本：眾僧聽了都驚恐不已，因為生起了悲憫之心，各自稱念『南謨大般若波羅蜜多經』（皈依偉大的智慧彼岸經）。神母（守護神）捨棄了牛跑了出來，來到小河邊洗耳朵，說：『我聽到了不祥的事情，就是所謂的南謨大般若波羅蜜多經。』她三次重複這句話，自認為已經用水沖掉了不祥，然後就回家了。牛突然不見了。後來，神母生病去世。她的女兒非常思念她，夢見神母告訴她說：『我死後去了閻魔法王（Yama，掌管地獄的法王）那裡，只有惡業纏身，沒有絲毫善根。』國王（閻魔法王）捻著牌子嘆息說：『你曾經聽聞稱念般若經名的善行，可以還生人間，應當秉持般若。』然而，因為她的業報已盡，所以轉生到了忉利天（Trayastrimsa，佛教欲界六天之一）。你不應該為此憂慮。』女兒醒來后，抄寫了般若經，現存三百多卷。
第四十九，踏大般若經所在地感應（出自《求法記》）
釋靈運，在天竺（印度）的名字是般若提波（Prajnadipa，智慧之燈），原本是襄陽人。他追尋聖蹟，到達越南濱達西國的那蘭陀寺（Nalanda，古代印度佛教寺院和學術中心），在那裡畫了彌勒（Maitreya，未來佛）真容和菩提樹像。之後，他來到伊爛拏缽代多國（Iranapadata）的孤山，那裡是殊勝之地，靈廟非常多，感應也很多種。其中有一個精舍，供奉著刻檀木的觀自在（Avalokitesvara，觀音菩薩）像作為主尊。如果有人七天或十四天祈求各種願望，觀音像中就會出現妙身，安慰他的心，滿足他的願望。旁邊有一座鐵塔，收藏著《大般若經》二十萬偈。五天（指印度各地）競相供養佛像和經書。靈運絕食七天，祈求三個願望：一是希望自己必定脫離惡趣；二是必定回到本國廣興佛事；三是修習佛法迅速證得佛果。隨即從檀木像中出現具足相好、莊嚴光明、照耀一切的妙身，安慰靈運說：『你的三個願望都將成就。你應該進入鐵塔，讀誦《大般若經》，踏上經書所在之地，必定免除三惡趣。如果有人發心前往此地，每走一步都能消除罪業，增進佛道。我過去修行般若，證得了不退轉地。如果有人受持此經，書寫經卷，必定能滿足其人的所有愿求。』
【English Translation】 English version: The monks were startled and frightened. Because of their compassion, they each recited 'Namo Maha Prajna Paramita Sutra' (Homage to the Great Perfection of Wisdom Sutra). The spirit mother (a guardian deity) abandoned her ox and ran out, going to a small river to wash her ears, saying, 'I heard an inauspicious thing, namely, Namo Maha Prajna Paramita Sutra.' She repeated this phrase three times, thinking she had washed away the inauspiciousness with water, and then returned home. Suddenly, the ox disappeared. Later, the spirit mother fell ill and died. Her daughter missed her very much and dreamed that the spirit mother told her, 'After my death, I went to Yama's (Yama, the lord of death) court, where I am adorned only with evil karma, having no good roots at all.' The king (Yama) sighed, holding a tablet, and said, 'You had the merit of hearing the name of the Prajna Sutra, which could have allowed you to be reborn in the human realm and uphold the Prajna. However, because your karma was exhausted, you were reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire in Buddhism). You should not grieve.' Upon waking from the dream, the daughter transcribed the Prajna Sutra, and over three hundred scrolls are still extant.
Forty-ninth, Miraculous Responses from Treading on the Site of the Maha Prajna Sutra (From 'Record of Seeking the Dharma')
The Shramana Lingyun, whose Indian name was Prajnadipa (Prajnadipa, Lamp of Wisdom), was originally from Xiangyang. He sought after sacred sites and reached Nalanda Monastery (Nalanda, an ancient Indian Buddhist monastery and academic center) in the country of Binh Taysi in Vietnam, where he painted a true likeness of Maitreya (Maitreya, the future Buddha) and an image of the Bodhi tree. Later, he came to Lonely Mountain in the country of Iranapadata, which was a sacred place with many spiritual temples and various miraculous responses. Among them was a small temple where a sandalwood statue of Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) was enshrined as the main deity. If someone prayed for various wishes for seven or fourteen days, a wondrous form would emerge from the statue, comforting their heart and fulfilling their wishes. Beside it was an iron tower containing 200,000 verses of the Maha Prajna Sutra. The five regions of India vied to make offerings to the statue and the sutras. Lingyun fasted for seven days, praying for three wishes: first, that he would surely be liberated from the evil realms; second, that he would surely return to his country to widely promote Buddhist activities; and third, that he would quickly attain Buddhahood through the practice of the Dharma. Immediately, a wondrous form with perfect marks, adorned with radiance, and illuminating everything emerged from the sandalwood statue, comforting Lingyun and saying, 'All three of your wishes will be fulfilled. You should enter the iron tower and read the Maha Prajna Sutra. Treading on the site where the sutra is located will surely free you from the three evil realms. If someone aspires to go to this place, each step will eliminate sins and increase their progress on the Buddhist path. In the past, I practiced Prajna and attained the stage of non-retrogression. If someone upholds this sutra and transcribes its scrolls, it will surely fulfill all their desires.'
說此語已。化身不現。即三七日。籠居鐵塔。禮拜經夾。方讀其文。經歷半年。以歸唐國。廣興佛事。翻譯聖教。實有堪能。是觀音加力。大般若威德也矣。
第五十釋迦從缽羅笈菩提山趣菩提樹中路地神奉般若函感應(出外國記等)
釋迦菩薩六年苦行。將證正覺。登缽羅笈菩提山。唐云前正覺山。從東北嶽登。以至山頂。大地震動。山將傾顛。山神恐怖告曰。此山非成正覺之地。若宿於此。入金剛定山震傾。即從山下。西南半崖大石室。結跏趺坐。地亦動搖。時須陀會天在空中曰。此非成道地。從此西南十四五里。去苦行處不遠。有菩提樹。其下有金剛座。三災所不能壞。堅固所依。三世諸佛。皆坐此座上。成道之地。菩薩當往彼處。爾時石室大龍。請世尊住。菩薩留影而去。諸天善道。將趣菩提樹下。地神于中路。從地涌出。捧三寸金夾。以奉上菩薩云。此是先佛印函。收入般若波羅密法門。三世諸佛。皆得此夾。由般若力。降魔成道。轉大法輪。度脫眾生。若未得印函。雖坐樹下。佛法不現前。不得成佛道。吾過去六佛初成道時。皆奉此夾。菩薩歡喜。申手而取頂戴。往至菩提樹下。坐金剛座。開金夾時。夾中廣轉。十方佛土。般若印文。皆反為佛。放白毫光。照菩薩頂。授法王位。方成正覺。
【現代漢語翻譯】 現代漢語譯本：說完這些話，化身便不再顯現。隨即在二十一天里，他居住在鐵塔中，禮拜經書。大約過了半年，他回到了唐朝，廣泛地興辦佛事，翻譯佛教經典。這實在是因為他有能力，是觀音菩薩的加持，以及《大般若經》的威德啊。
第五十 釋迦牟尼從缽羅笈菩提山前往菩提樹途中，地神奉獻《般若》經函的感應（出自《外國記》等）
釋迦菩薩經過六年苦行，即將證得正覺。他登上缽羅笈菩提山（唐朝稱之為前正覺山），從東北面的山嶽攀登，到達山頂時，大地劇烈震動，山體幾乎要傾倒。山神驚恐地說道：『這座山不是成就正覺的地方。如果在這裡過夜，進入金剛定，山就會震動傾覆。』於是他從山頂下來，到西南半山腰的一個大石室裡，結跏趺坐，地面也開始搖動。這時，須陀會天的天人在空中說道：『這裡不是成道的地方。從這裡向西南方向走十四五里，離苦行的地方不遠，有一棵菩提樹，樹下有金剛座，是水、火、風三災都無法摧毀的，是堅固的依靠。過去、現在、未來三世諸佛，都是坐在這個座位上成就佛道的。菩薩您應當前往那裡。』當時，石室中的大龍請求世尊住在這裡，菩薩留下身影后離去。諸天善道引領他前往菩提樹下。地神在途中從地裡涌出，捧著一個三寸長的金夾，獻給菩薩說：『這是過去諸佛的印函，裡面收藏著《般若波羅蜜》法門。過去三世諸佛，都是得到這個經夾，依靠般若的力量，降伏魔障，成就佛道，轉大法輪，度脫眾生。如果未得到這個印函，即使坐在菩提樹下，佛法也不會顯現，無法成就佛道。我過去侍奉六位佛陀，他們在初成道時，我都奉獻了這個經夾。』菩薩非常歡喜，伸出手來接過經夾，頂戴在頭上，前往菩提樹下，坐在金剛座上。當他打開金夾時，金夾中廣闊地展現出十方佛土，《般若》的印文都轉變為佛，放出白毫光，照耀在菩薩的頭頂，授予他法王之位，這才成就了正覺。
【English Translation】 English version: Having spoken these words, the manifested body disappeared. Immediately for twenty-one days, he resided in the iron tower, prostrating to the scriptures. After about half a year, he returned to the Tang Dynasty, extensively promoting Buddhist activities and translating Buddhist scriptures. This was truly because he had the ability, the blessings of Avalokiteśvara (Guanyin, the Bodhisattva of compassion), and the majestic power of the Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra).
50th: Shakyamuni's (the historical Buddha) Journey from Mount Bōluóqí Bodhi (Mount Before Enlightenment) to the Bodhi Tree, and the Earth God's Offering of the Prajna (Wisdom) Casket (From Records of Foreign Countries, etc.)
Shakyamuni Bodhisattva (a being on the path to Buddhahood) practiced asceticism for six years, preparing to attain perfect enlightenment. He ascended Mount Bōluóqí Bodhi (Mount Before Enlightenment, as called in the Tang Dynasty), climbing from the northeast side to the summit. The earth shook violently, and the mountain was about to collapse. The mountain god, terrified, said, 'This mountain is not a place to attain perfect enlightenment. If you stay here overnight and enter the Vajra Samadhi (diamond-like concentration), the mountain will shake and collapse.' So he descended from the summit to a large stone chamber on the southwest hillside, sat in the lotus position, and the ground also began to shake. At that time, a deva (god) from the Suddhavasa heavens (pure abodes) said in the sky, 'This is not the place to attain enlightenment. Go fourteen or fifteen li (Chinese mile) southwest from here, not far from the place of ascetic practice. There is a Bodhi tree (the tree of enlightenment) there, and beneath it is a Vajra seat (diamond seat) that cannot be destroyed by the three calamities (fire, water, and wind). It is a firm foundation. All Buddhas of the past, present, and future attain enlightenment sitting on this seat. Bodhisattva, you should go there.' At that time, the great dragon in the stone chamber requested the World-Honored One (a title for the Buddha) to stay. The Bodhisattva left his shadow and departed. The devas of virtuous paths led him towards the Bodhi tree. The earth god emerged from the ground on the way, holding a three-inch-long golden casket, and offered it to the Bodhisattva, saying, 'This is the seal casket of the past Buddhas, containing the Prajnaparamita (Perfection of Wisdom) Dharma gate. All Buddhas of the past three ages (past, present, and future) obtained this casket and, relying on the power of prajna (wisdom), subdued demons, attained Buddhahood, turned the Dharma wheel (taught the Dharma), and liberated sentient beings. If you do not obtain this seal casket, even if you sit under the Bodhi tree, the Buddha Dharma will not manifest, and you will not be able to attain Buddhahood. In the past, when I served the six Buddhas, I offered this casket to them when they first attained enlightenment.' The Bodhisattva was very pleased, reached out and took the casket, placed it on his head, and went to the Bodhi tree, sitting on the Vajra seat. When he opened the golden casket, the ten directions of Buddha lands were widely displayed within it, and the Prajna (Wisdom) seals all transformed into Buddhas, emitting a white ray of light, illuminating the Bodhisattva's head, bestowing upon him the position of Dharma King, and only then did he attain perfect enlightenment.
先贊般若。十方梵王來請法輪。爾時釋迦默然思惟。不務速說矣。
第五十一週高祖武帝大品感應(出法苑殊等文)
周高祖滅法。經藉從灰。以後年中忽見空中。如菌大者五六。飛上空中。極目不見。全為一段。隨飄飄上下。朔宰立望。不側是何。久乃翻下。墮上士墻。視乃是大品經之第十三卷。人皆謂希奇感應。歸心者多矣。
第五十二阿練若比丘讀誦大品經感應(出西國傳)
昔有練若比丘。讀誦摩訶般若經。常夜分天人來至比丘處。以天甘露。供養比丘。問天曰。天上有般若否。答云有。比丘問云。若有經卷。何故來下。答為敬法故。又天上般若。諸天傳語。人中般若。正記佛言。是故來下。比丘復問。天上有受持者否。答天著樂故。不能受持。余州亦無。唯此閻浮提。大乘根熟。能行般若。必畢苦際。比丘復問。守護受持般若者。汝一人否。答八十億諸天。來下人間。守護持般若者。乃至聞一句者。敬之如佛。持佛母故。不可廢退矣。
第五十三天水郡張志達寫大品經三行延壽感應(新錄)
天水郡志達。姓張。特巧書譽。而通道士不寫佛經。或至親友家見。書寫大品般若。不了謂老子經。問親友老子經否。友戲言爾也。達取之寫三行。知非老子經。𠹤忽起去。經三
【現代漢語翻譯】 現代漢語譯本：先讚歎般若（prajna，智慧）。十方梵王（Brahma kings，色界諸天的統治者）前來請求法輪（dharma wheel，佛法的象徵）。當時釋迦牟尼（Sakyamuni，佛教的創始人）默然思惟，不急於說法。
第五十一週高祖武帝大品感應（出自《法苑珠林》等文獻）
周高祖（Northern Zhou Emperor Wu，北周武帝）滅佛法，經書典籍化為灰燼。後來年中忽然看見空中，有像蘑菇一樣大的東西五六個，飛上空中，極目遠望也看不見。完全成為一段，隨著飄飄上下。官吏們站立觀望，不知道是什麼。很久之後翻轉下來，落在上士（virtuous man）的墻上，看后才知道是大品經（Mahaprajnaparamita Sutra，大般若經）的第十三卷。人們都說是稀奇的感應，歸心向佛的人很多。
第五十二阿練若（aranya，寂靜處）比丘（bhiksu，出家男眾）讀誦大品經感應（出自西國傳）
過去有位阿練若比丘，讀誦摩訶般若經（Mahaprajnaparamita Sutra，大般若經）。常常在夜裡，天人（deva，天神）來到比丘處，用天上的甘露（amrita，神聖的飲料）供養比丘。比丘問天人說：『天上有沒有般若？』天人回答說：『有。』比丘問：『如果天上有經卷，為什麼還要下來？』天人回答說：『爲了尊敬佛法的緣故。而且天上的般若，是諸天傳述的語言；人間的般若，是如來佛的真實教言。所以下來。』比丘又問：『天上有受持般若的人嗎？』天人回答說：『天人貪著享樂，不能受持。其他州也沒有，只有這閻浮提（Jambudvipa，我們所居住的這個世界），大乘（Mahayana，佛教的一個主要分支）的根基成熟，能夠修行般若，必定能了結苦難的邊際。』比丘又問：『守護受持般若的人，只有你一個嗎？』天人回答說：『有八十億諸天，來到人間，守護受持般若的人，乃至聽到一句的人，都像敬佛一樣敬重他。因為般若是佛母（Buddha-mother），不可廢棄退轉。』
第五十三天水郡張志達寫大品經三行延壽感應（新錄）
天水郡的志達，姓張，特別擅長書法，享有盛譽。但他信奉道教，不寫佛經。有一次到親友家，看見親友書寫大品般若經，不明白是什麼，以為是老子（Laozi，道教的創始人）的經書。問親友是不是老子的經書，親友開玩笑說是。志達拿來寫了三行，知道不是老子的經書，忽然起身離去。經過三
【English Translation】 English version: First, praise Prajna (wisdom). Brahma kings (rulers of the heavens in the Realm of Form) from the ten directions come to request the Dharma wheel (symbol of the Buddha's teachings). At that time, Sakyamuni (founder of Buddhism) silently contemplated, not hurrying to speak.
Fifty-first: Response of Emperor Wu of the Northern Zhou Dynasty to the Mahaprajnaparamita Sutra (from various texts including the Fayuan Zhulin)
Emperor Wu of the Northern Zhou Dynasty suppressed Buddhism, and the scriptures were reduced to ashes. Later in the year, suddenly in the sky, five or six objects like large mushrooms were seen flying into the sky, disappearing from sight. They became one mass, floating up and down. Officials stood watching, wondering what they were. After a long time, they turned and fell onto the wall of a virtuous man. Upon inspection, it was found to be the thirteenth fascicle of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). People said it was a rare response, and many returned to the Buddhist faith.
Fifty-second: Response of an Aranya (secluded place) Bhiksu (monk) Reading and Reciting the Mahaprajnaparamita Sutra (from Western Regions accounts)
In the past, there was an Aranya Bhiksu who read and recited the Mahaprajnaparamita Sutra. Often at night, devas (heavenly beings) would come to the Bhiksu's dwelling and offer him heavenly amrita (divine nectar). The Bhiksu asked the deva, 'Is there Prajna in the heavens?' The deva replied, 'Yes.' The Bhiksu asked, 'If there are scriptures in the heavens, why do you come down?' The deva replied, 'It is out of respect for the Dharma. Moreover, the Prajna in the heavens is the language transmitted by the devas; the Prajna in the human realm is the true teaching of the Tathagata (Buddha). That is why I come down.' The Bhiksu further asked, 'Are there those in the heavens who uphold Prajna?' The deva replied, 'The devas are attached to pleasure and cannot uphold it. There are none in other continents either. Only in this Jambudvipa (the world we live in) are the roots of the Mahayana (Great Vehicle) mature, capable of practicing Prajna, and certain to end the cycle of suffering.' The Bhiksu further asked, 'Are you the only one protecting and upholding Prajna?' The deva replied, 'Eighty billion devas come down to the human realm to protect those who uphold Prajna, even those who hear a single verse, and revere them as they would the Buddha. Because Prajna is the Buddha-mother, it cannot be abandoned or regressed from.'
Fifty-third: Zhang Zhida of Tianshui Commandery Extends His Life by Writing Three Lines of the Mahaprajnaparamita Sutra (newly recorded)
Zhang Zhida of Tianshui Commandery, surnamed Zhang, was particularly skilled in calligraphy and enjoyed a great reputation. However, he believed in Taoism and did not write Buddhist scriptures. Once, at the home of a close friend, he saw his friend writing the Mahaprajnaparamita Sutra. Not understanding what it was, he thought it was a scripture of Laozi (founder of Taoism). He asked his friend if it was a scripture of Laozi, and his friend jokingly said it was. Zhida took it and wrote three lines, then realized it was not a scripture of Laozi, and suddenly got up and left. After three
年遇疾而死。過一宿還活。流淚悲喜悔謝。至親友家語曰。君大善知識。令我延壽。令我得天堂。友驚異曰。如何有此言。答曰。我死見閻摩法王。王見我來云。汝癡人。信邪師道。不識佛法。即取一卷書。撿挍惡業。二十餘紙。既盡殘唯半紙計。王止見我微笑。汝有大功德。至親友家。寫大品般若三行。我等依人間修習般若之力。三時受苦輕微。汝壽行既盡。今增壽業。放還人中。汝等受持般若。報今日放恩云云。聞是語已。還入本身。豈非君恩。即走歸家。舍所有財。書寫八部。而供養之。春秋八十三。無病而卒。后見遺書云。千佛迎我。以般若經為雙翼。往生凈土矣。
第五十四晉居士周閔大品般若感應(出冥報記)
晉周閔江南人也。晉護軍將軍世奉法蘇峻之亂。都邑人士。皆東西被遷。聞家有大品。以半福八丈素。反覆書之。又有餘經數臺。大品亦雜在其中。既當避難行。不能得盡持去。尤諸大品。不知在何臺中。食卒應去。不展尋橡。徘徊嘆吒。不覺大品忽自出外。閔驚喜持去。周氏遂世寶之。今云尚在。一說云。周嵩婦胡母。有素書大品。素廣五寸而大品一部書在矣。
第五十五朱士行三藏放光般若感應(出傳等)
前魏廢帝。甘露五年。汝門朱士行者。講小品經。或云。常
【現代漢語翻譯】 現代漢語譯本： 他因病去世，過了一夜又活了過來，流著眼淚，又是悲傷又是喜悅，又是懺悔又是感謝。他到親朋好友家說：『您是我的大善知識（指引正道的人），讓我得以延長壽命，讓我能夠進入天堂。』朋友感到驚異，說：『怎麼會說出這樣的話？』他回答說：『我死後見到了閻摩法王（掌管地獄的冥界之王）。閻摩法王見到我來了，說：「你這愚癡之人，信奉邪師之道，不認識佛法。」隨即取出一卷書，檢查我的惡業，寫滿了二十多頁紙。看完后還剩下半頁，閻摩法王停止了，對我微笑，說：「你擁有大功德，到親友家，抄寫《大品般若經》三行。我們依靠人間修習般若的力量，三時所受的痛苦得以減輕。你的壽命本來已經到頭，現在增加你的壽命。」於是放我還回人間。你們應當受持般若，報答今日被釋放的恩情。」』聽完這些話，他就回到了自己的身體。這難道不是您的恩德嗎？』於是他跑回家中，捨棄所有財產，書寫八部經典，並且供養它們。他活到八十三歲，無疾而終。後來人們發現他的遺書上寫著：『千佛迎接我，以《般若經》為雙翼，往生凈土了。』 第五十四 周閔居士誦《大品般若》的感應（出自《冥報記》） 晉朝的周閔是江南人。晉朝護軍將軍世奉法，蘇峻作亂時，都城的人們都四處逃散。周閔聽說家裡有一部《大品般若經》，就用半匹八丈長的白絹，反覆抄寫。還有其他的經書幾臺，大品經也混雜在其中。正當要逃難的時候，不能全部帶走。他尤其惦記著《大品般若經》，不知道在哪一臺經書中。吃飯完畢就要出發了，來不及尋找，徘徊嘆息。不料《大品般若經》忽然自己跑了出來。周閔驚喜地拿著經書走了。周氏家族世代珍藏這部經書，據說現在還在。另一種說法是，周嵩的妻子胡母氏，有一部用白絹書寫的《大品般若經》，白絹寬五寸，而《大品般若經》一部都寫在上面了。 第五十五 朱士行三藏誦《放光般若》的感應（出自《傳》等） 前魏廢帝甘露五年，汝南的朱士行法師，講解《小品般若經》。有人說，他經常……
【English Translation】 English version: He died of illness, but came back to life after a night. With tears in his eyes, he was filled with sorrow, joy, repentance, and gratitude. He went to his relatives and friends and said, 'You are my great Kalyanamitra (a virtuous spiritual friend), allowing me to extend my life and enter paradise.' His friend was astonished and said, 'How can you say such things?' He replied, 'After my death, I saw Yama Raja (the Lord of Death). Yama Raja, upon seeing me, said, "You foolish person, you believe in the path of heretical teachers and do not recognize the Buddha Dharma." He then took out a scroll and examined my evil deeds, which filled more than twenty pages. After reading them, only half a page remained. Yama Raja stopped, smiled at me, and said, "You possess great merit. Go to your relatives and friends and transcribe three lines of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). We rely on the power of practicing Prajna (wisdom) in the human realm, and the suffering we endure in the three periods is lessened. Your lifespan was originally at its end, but now your life is extended." He then released me back into the human realm. You should uphold Prajna and repay the kindness of being released today.' After hearing these words, he returned to his body. Isn't this your kindness?' So he ran home, gave away all his possessions, transcribed eight sets of scriptures, and made offerings to them. He lived to be eighty-three years old and died without illness. Later, people found his will, which read, 'A thousand Buddhas are welcoming me, using the Prajnaparamita Sutra as my wings, to be reborn in the Pure Land.' Fifty-fourth: Layman Zhou Min of the Jin Dynasty's Response to the Mahaprajnaparamita Sutra (From the Record of Dark Retribution) Zhou Min of the Jin Dynasty was a native of Jiangnan. During the rebellion of Su Jun, when the Protector-General of the Jin Dynasty, Shi Feng, upheld the Dharma, the people of the capital were scattered everywhere. Zhou Min heard that there was a Mahaprajnaparamita Sutra in his home, so he repeatedly transcribed it on half a bolt of eight-zhang white silk. There were also several other sets of scriptures, with the Mahaprajnaparamita Sutra mixed among them. Just as he was about to flee from the disaster, he could not take everything with him. He was especially concerned about the Mahaprajnaparamita Sutra, not knowing which set of scriptures it was in. After finishing his meal, he was about to leave, but he did not have time to search for it, so he paced back and forth, sighing. Unexpectedly, the Mahaprajnaparamita Sutra suddenly came out on its own. Zhou Min joyfully took the sutra and left. The Zhou family treasured this sutra for generations, and it is said to still exist today. Another account says that Hu Mu, the wife of Zhou Song, had a Mahaprajnaparamita Sutra written on white silk, the silk was five inches wide, and the entire Mahaprajnaparamita Sutra was written on it. Fifty-fifth: The Response of Tripitaka Master Zhu Shixing to the Fangguang Prajnaparamita Sutra (From the Biography, etc.) In the fifth year of Ganlu during the reign of the deposed Emperor of the Former Wei Dynasty, the Dharma Master Zhu Shixing of Runan lectured on the Smaller Prajnaparamita Sutra. Some say that he often...
講道行般若。每嘆此譯理未盡。發跡長安。度流沙至於闐。得梵音正本九十章。彼國多小乘學者。譖于王曰。漢地沙門。欲以婆羅門書惑亂正法。何不焚之。聾盲漢地王之咎也。王即不聽赍經東去。士行因請燒之為驗。於時積薪殿前。畢而焚其經無損。王始歸信。士行寄經還國。竺叔蘭曇無羅叉譯。為放光般若者是也。
第五十六釋清虛為三途受苦眾生受持金剛般若經感應(出經驗記)
梓州惠義寺釋清虛。少誦金剛般若。去萬歲通天元年十月初。于齊靈巖寺北三總山中。發願為三途受苦眾生。受持金剛般若。從十月二十三日日西。于山中端坐誦經。忽然似夢。見一城縱廣可有五里。其僧下道至城東門。其門才了容一人入。僧問投門者自得知。大王何時放地獄受苦眾生。報曰。昨日未時。齊州禪師。手執錫杖。年可七十已上。來詣王前語王言。有一客僧。為三途受苦眾生。誦金剛般若。王得知不。大王何時息放地獄受苦眾生。王報云。先知明日午時。為阿師放卻少分輕者。其投門人。謂其僧云。阿師即去。請更莫語矣。
第五十七僧法藏書誦金剛般若經滅罪感應(同記)
隋鄜州實室寺僧法藏。武德二年閏三月。得患困重。經二旬餘。乃見一人青衣服飾花麗在高樓上。手持經一卷。告法藏云
【現代漢語翻譯】 現代漢語譯本：講道士行般若，他常常嘆息此經翻譯的義理未能完全表達。他從長安出發，經過流沙到達于闐（Khotan，古代西域國名）。在那裡，他得到了梵文原本九十章。那個國家有很多小乘學者，他們向國王進讒言說：『漢地的沙門（Śrāmaṇa，出家修道者）想要用婆羅門（Brahmin，古印度僧侶階層）的書籍來迷惑擾亂正法，為什麼不燒掉它呢？這將會是漢地國王的過錯。』國王沒有聽從他們的建議，允許道士行帶著經書向東而去。道士行於是請求用火燒來驗證真偽。當時在宮殿前堆積柴火，完畢后焚燒經書，經書卻毫髮無損。國王這才開始相信。道士行將經書寄回國內，由竺叔蘭（竺叔蘭，Kāśyapa Matanga的音譯）和曇無羅叉（Dharmarakṣa，人名）翻譯，就是《放光般若經》。 第五十六 釋清虛為三途受苦眾生受持金剛般若經感應（出自《經驗記》） 梓州惠義寺的釋清虛，年輕時就誦讀《金剛般若經》。在萬歲通天元年十月初，他在齊州靈巖寺北面的三總山中，發願為三途（Three realms of suffering，地獄、餓鬼、畜生）受苦的眾生受持《金剛般若經》。從十月二十三日傍晚開始，他在山中端坐誦經。忽然像做夢一樣，看見一座城池，縱橫大約有五里。他跟隨僧人走下道路，到達城東門。那道門只能容一個人進入。僧人詢問守門的人，自己就知道了。『大王什麼時候釋放地獄中受苦的眾生？』守門人回答說：『昨天下午，齊州的禪師（Dhyāna master，指精於禪定的僧人），手持錫杖（khakkhara，僧人所持的杖），年紀大約七十歲以上，來到大王面前對大王說，有一位客僧，爲了三途受苦的眾生，誦讀《金剛般若經》，大王知道嗎？大王什麼時候停止釋放地獄中受苦的眾生？』大王回答說：『事先知道明天中午，為阿師（Ācārya，老師）釋放少部分罪輕的人。』守門人對那位僧人說：『阿師趕快離開，請不要再說了。』 第五十七 僧法藏書誦金剛般若經滅罪感應（同上） 隋朝鄜州實室寺的僧人法藏，在武德二年閏三月，得了重病，困頓了二十多天。於是看見一個人，穿著青色的華麗衣服，在高樓上，手裡拿著一卷經書，告訴法藏說：
【English Translation】 English version: The Śrāmaṇa (Śrāmaṇa, a wandering ascetic) Daoshi Xing lectured on the Prajñāpāramitā. He often lamented that the meaning of this translation was not fully expressed. Starting from Chang'an, he crossed the desert to Khotan (Khotan, an ancient kingdom in the Western Regions). There, he obtained the original Sanskrit text of ninety chapters. That country had many Hīnayāna (Hīnayāna, 'the lesser vehicle' of Buddhism) scholars who slandered to the king, saying, 'The Śrāmaṇa (Śrāmaṇa, a wandering ascetic) from the Han lands wants to confuse and disturb the true Dharma with Brahmin (Brahmin, a member of the priestly class) books. Why not burn them? This will be the fault of the king of the Han lands.' The king did not listen to them and allowed Daoshi Xing to take the scriptures eastward. Daoshi Xing then requested to verify their authenticity by burning them. At that time, firewood was piled up in front of the palace, and after it was completed, the scriptures were burned, but they were not damaged at all. Only then did the king begin to believe. Daoshi Xing sent the scriptures back to his country, where they were translated by Kāśyapa Matanga (竺叔蘭) and Dharmarakṣa (曇無羅叉), which is the 'Fangguang Prajñā Sūtra'. Fifty-sixth: The Response of Śramaṇa Qingxu Reciting the Vajracchedikā Prajñāpāramitā Sūtra for Sentient Beings Suffering in the Three Wretched Realms (from 'Experience Records') Śramaṇa Qingxu of Huiyi Temple in Zizhou recited the Vajracchedikā Prajñāpāramitā Sūtra from a young age. In the tenth month of the first year of the Wansui Tongtian era, he made a vow in the Sanzong Mountains north of Lingyan Temple in Qizhou to uphold the Vajracchedikā Prajñāpāramitā Sūtra for sentient beings suffering in the three realms (Three realms of suffering, hell, hungry ghosts, animals). Starting from the evening of the twenty-third day of the tenth month, he sat upright in the mountains and recited the sutra. Suddenly, as if in a dream, he saw a city about five li (Chinese unit of distance) in length and width. He followed the monks down the road to the east gate of the city. That gate could only accommodate one person to enter. The monk asked the gatekeeper, and he knew it himself. 'When will the Great King release the sentient beings suffering in hell?' The gatekeeper replied, 'Yesterday afternoon, a Dhyāna master (Dhyāna master, a master of meditation) from Qizhou, holding a khakkhara (khakkhara, a Buddhist monk's staff), about seventy years old or older, came before the Great King and said to the Great King, 'There is a guest monk reciting the Vajracchedikā Prajñāpāramitā Sūtra for the sentient beings suffering in the three realms. Does the Great King know?' When will the Great King stop releasing the sentient beings suffering in hell?' The Great King replied, 'I knew in advance that at noon tomorrow, I would release a small number of those with lighter sins for the Ācārya (Ācārya, teacher).' The gatekeeper said to that monk, 'Ācārya, leave quickly, please don't say any more.' Fifty-seventh: The Response of Śramaṇa Fāzàng Writing and Reciting the Vajracchedikā Prajñāpāramitā Sūtra Eradicating Sins (same source) Śramaṇa Fāzàng of Shishi Temple in Fuzhou during the Sui Dynasty, in the intercalary third month of the second year of the Wude era, contracted a serious illness and was bedridden for more than twenty days. Then he saw a person wearing blue, ornate clothes on a high building, holding a scroll of scriptures in his hand, and said to Fāzàng:
。汝今互用三寶物。得罪無量。我所持經者。是金剛般若。若自造一卷。至心誦持。一生已來。所用三寶物罪。並得消滅。藏即應聲。若得滅罪。病又瘳差。敬寫百部。誦持不廢。藏即命終。將至王所具問。一生作何福業。藏即分疏造佛像。抄寫金剛般若百部。於一切人轉讀兼寫一切經八百卷。晝夜誦持般若。不曾廢闕。王聞此言。師造功德極大不思議。即遣使藏中。取功德簿。將至王所。王自開撿。並依藏師所說。一不錯謬。王言。師功德不可思議。放師在寺。勸化一切。讀誦般若。具修一切功德。莫生懈怠。師得長壽。無病安樂。後命終之日。即生十方凈土。乃得醒活。自對他說焉云云。
第五十八唐玄宗皇帝誦仁王咒感應(新錄)
唐天寶元年壬子。西蕃太石康五國。來侵安西國。其年二月十一日。奏請兵。玄宗詔發兵師。計一萬餘里。累月方到。豈頓救之。大臣白言。且可詔問不空三藏。帝依奏詔請天王。為救帝秉香爐。不空誦仁王護國經陀羅尼二七遍。帝忽見神人可五百員。帶甲冑荷戈楯在殿前。帝驚異問三藏。答曰。此是毗沙門第二太子𦚭健。領兵制陛下意。往救安城故來辭也。其年四月。安奏云。二月十一日已后。城東北三十里。雲霧晦冥中有人眾。可長丈餘。皆被金甲。至酉時鼓角大鳴
【現代漢語翻譯】 現代漢語譯本：你現在互相盜用三寶之物，罪過無量。我所持誦的經典是《金剛般若經》。如果親自抄寫一卷，至誠誦讀，一生以來所盜用三寶之物的罪過，都能消滅。藏師立刻應聲說好。如果罪過能夠消滅，疾病又能痊癒，我將恭敬地抄寫一百部，誦讀受持永不懈怠。藏師不久後去世，被帶到閻王那裡，閻王詳細詢問他一生做了什麼善業。藏師一一分說，自己造佛像，抄寫《金剛般若經》一百部，為所有人轉讀，兼抄寫一切經典八百卷，日夜誦讀《般若經》，從不間斷。閻王聽了這些話，說：『法師所造的功德極大，不可思議。』 立即派使者到藏師那裡，取來功德簿，帶到閻王處。閻王親自打開檢視，完全依照藏師所說，沒有一絲差錯。閻王說：『法師的功德不可思議。』 釋放法師回到寺廟，勸化一切人讀誦《般若經》，具足修習一切功德，不要產生懈怠。法師因此得到長壽，無病安樂，後來命終之日，就往生到十方凈土，於是醒悟過來，親自對別人講述這件事，等等。
第五十八 唐玄宗皇帝誦《仁王咒》感應（新錄）
唐天寶元年壬子年，西蕃（指中國西部地區）的太石（阿拉伯帝國）和康（中亞古國，大致在今撒馬爾罕一帶）等五個國家，來侵犯安西國（唐朝在西域設定的軍政機構）。那年二月十一日，安西國上奏請求援兵。玄宗皇帝下詔調發軍隊，但路途有一萬多里，要幾個月才能到達，怎麼能及時救援呢？大臣們稟告說：『可以詔令詢問不空三藏（Amoghavajra，唐代密宗高僧）。』 皇帝依從奏請，請天王（指毗沙門天王，Vaisravana）來救助。皇帝手持香爐，不空三藏誦持《仁王護國經陀羅尼》二七遍。皇帝忽然看見神人約五百員，身穿甲冑，手持戈矛盾牌，站在殿前。皇帝驚異地問三藏，三藏回答說：『這是毗沙門（Vaisravana）第二太子𦚭健（Natha），率領軍隊遵照陛下的旨意，前去救援安西城，所以前來辭行。』 那年四月，安西國上奏說：『二月十一日以後，在城東北三十里處，雲霧昏暗不明，其中有人眾，身高約一丈多，都身披金甲，到酉時（下午五點到七點）鼓角聲大鳴。』
【English Translation】 English version: You are now mutually misusing the Three Jewels' (Triratna) property, incurring immeasurable offenses. The scripture I uphold is the 'Vajra Prajna Sutra' (Diamond Sutra). If you personally create one scroll and sincerely recite and uphold it, the offenses from misusing the Three Jewels' property throughout your life will be extinguished. The monk Zang (藏, a monk's name) immediately responded affirmatively. If the offenses can be extinguished and the illness can be cured, I will respectfully transcribe one hundred copies, reciting and upholding them without fail. Monk Zang soon passed away and was taken to King Yama (閻王, the king of the underworld), who inquired in detail about the good deeds he had performed in his life. Monk Zang explained one by one that he had made Buddha images, transcribed one hundred copies of the 'Vajra Prajna Sutra', recited them for everyone, and transcribed eight hundred scrolls of all kinds of scriptures, reciting the 'Prajna Sutra' (般若經, Perfection of Wisdom Sutra) day and night without interruption. King Yama, upon hearing these words, said, 'The merits created by the Dharma Master are immense and inconceivable.' He immediately sent a messenger to Monk Zang to retrieve the merit ledger and bring it to King Yama's place. King Yama personally opened it and examined it, finding everything exactly as Monk Zang had said, without a single error. King Yama said, 'The Dharma Master's merits are inconceivable.' He released the Dharma Master back to the temple, exhorting everyone to recite the 'Prajna Sutra', fully cultivate all merits, and not become lazy. The Dharma Master thus obtained longevity, freedom from illness, and peace. Later, on the day of his death, he was reborn in the pure lands of the ten directions, and then awakened, personally recounting this event to others, and so on.
Fifty-eighth: Emperor Xuanzong (唐玄宗, a Tang Dynasty emperor) of the Tang Dynasty's Response to Reciting the 'Benevolent Kings Sutra' (新錄, newly recorded)
In the Renzi year of the first year of Tianbao (天寶, a Tang Dynasty era) in the Tang Dynasty, the five countries of Xifan (西蕃, referring to the western regions of China), including Taishi (太石, the Arab Empire) and Kang (康, an ancient Central Asian kingdom, roughly in the area of present-day Samarkand), invaded Anxi (安西, a military and administrative institution established by the Tang Dynasty in the Western Regions). On the eleventh day of the second month of that year, Anxi submitted a memorial requesting reinforcements. Emperor Xuanzong issued an edict to dispatch troops, but the journey was more than ten thousand li (里, a Chinese unit of distance), and it would take several months to arrive. How could they provide timely rescue? The ministers reported, 'We can issue an edict to inquire of the Tripitaka Master Amoghavajra (不空三藏, a prominent Tantric monk of the Tang Dynasty).' The emperor followed the memorial and requested the Heavenly King (天王, referring to Vaisravana, 毗沙門天王) to help. The emperor held the incense burner, and Tripitaka Master Amoghavajra recited the 'Benevolent Kings Protecting the Country Sutra Dharani' (仁王護國經陀羅尼) twenty-seven times. The emperor suddenly saw about five hundred divine beings, wearing armor and holding spears and shields, standing in front of the palace. The emperor asked the Tripitaka Master in surprise, and the Tripitaka Master replied, 'This is the Second Prince Natha (𦚭健, a son of Vaisravana) of Vaisravana, leading troops to follow Your Majesty's will to rescue Anxi City, so he has come to bid farewell.' In the fourth month of that year, Anxi reported, 'After the eleventh day of the second month, thirty li northeast of the city, the clouds and fog were dim and unclear, and there were people among them, about ten feet tall, all wearing golden armor, and at You time (酉時, 5 PM to 7 PM) the drums and horns sounded loudly.'
。聲振三百里。地動山傾經二日。大石康等五國。當時奔潰。諸帳幕間。有金色毛鼠。嚙斷弓弩弦及器仗。悉不堪用。辭顧城樓上。有光明天王現形。無不見者。謹圖天王樣矣。
第五十九唐代宗皇帝講仁王般若降雨感應(出唐記)
代宗皇帝永泰元年秋。天下無雨枯渴。代宗以八月二十三日。詔于資坐西明兩寺。請百法師。講新翻仁王般若經。以三藏法師不空為都講。至於九月一日。黑雲聳空。甘露雨降。天下得潤雨澤。枯死草木。頓成榮茂。仁王般若威神不可思議。又羌胡寇邊京城又因星變。內出仁王經二卷。開百座仁王道場。皆有感應矣。
第六十舊譯仁王經感應(新錄)
德宗皇帝貞元十九年。有一沙門。不知名及住處。宿太山府君廟堂。誦新譯經四無常偈。府君夢示云。吾昔在佛前。親聞此經。什公翻譯詞。質義味泯合。聞讀誦聲。身心清涼。新經又詞甚美。義味淡薄。汝持本又毗沙門與經卷副。沙門夢覺。兼持舊本矣。
第六十一無量義經傳弘感應(出經序及齊記)
此無量義經。雖法花首載其目。而中夏未睹其說。講法華者。每臨講肆懷疑。未嘗不廢談而嘆想見斯文。忽有武當山惠表。勤苦求道。南北遊尋。不擇夷險。以建元三年。復訪奇搜秘。遠至嶺南。于廣
【現代漢語翻譯】 現代漢語譯本：聲音震動了方圓三百里，地震山崩持續了兩天。大石康等五個國家，當時就崩潰了。各個帳幕之間，有金色毛鼠，咬斷了弓弩的弦和器械，全部都不能用了。辭顧城樓上，有光明天王顯現身形，沒有誰看不見。已經畫下了天王的畫像。
第五十九 唐代宗皇帝講仁王般若降雨感應（出自《唐記》）
代宗皇帝永泰元年秋，天下沒有下雨，非常乾旱。代宗在八月二十三日，下詔在資聖寺和西明寺，請了一百位法師，講解新翻譯的《仁王般若經》，以三藏法師不空為都講。到了九月一日，烏雲聚集天空，甘甜的雨水降落，天下得到了雨水的滋潤，枯死的草木，立刻變得繁榮茂盛。《仁王般若經》的威神之力不可思議。又有羌胡侵犯邊境京城，又因為星象變化，宮內取出《仁王經》兩卷，開設了一百座仁王道場，都有感應。
第六十 舊譯仁王經感應（新錄）
德宗皇帝貞元十九年，有一位沙門（shamen，佛教出家人的通稱），不知道名字和住處，在泰山府君廟的廟堂里過夜，誦讀新翻譯的《仁王經》中的四無常偈（siwuchangjie，佛教偈頌，闡述世間萬物無常的道理）。府君在夢中顯現說：『我過去在佛前，親自聽聞過這部經。鳩摩羅什（Jiumoluoshi）翻譯的詞句，質樸而義理深刻。聽到讀誦的聲音，身心清涼。新翻譯的經文詞句很華麗，但義理淺薄。你拿著舊的版本，毗沙門天王（毘沙門天王，Vaishravana）會把經卷副本給你。』沙門從夢中醒來，兼帶著舊的版本。
第六十一 無量義經傳弘感應（出自經序及《齊記》）
這部《無量義經》（Wuliangyijing），雖然在《法華經》（Fahua jing）的開頭列出了它的名稱，但是中原地區還沒有見到它的內容。講解《法華經》的人，每次臨近講堂都會懷疑，沒有不停止談論而嘆息想要見到這部經文的。忽然有武當山的惠表，勤奮刻苦地尋求佛道，在南北各地遊歷尋訪，不選擇平坦或險峻的地方。在建元三年，再次尋訪奇特的經文，搜尋隱秘的教義，遠到嶺南，在廣州...
【English Translation】 English version: The sound reverberated for three hundred li (Chinese mile). The earthquake and mountain collapse lasted for two days. The five countries, including Da Shi Kang, collapsed at that time. Among the tents, there were golden-haired mice that gnawed through the strings of bows and crossbows and the weapons, rendering them all unusable. On the Ci Gu city tower, the Light Shining Heavenly King appeared in form, and no one could fail to see him. A portrait of the Heavenly King has been carefully drawn.
Fifty-ninth: Emperor Daizong of the Tang Dynasty Speaking on the Benevolent King Prajna Sutra and the Response of Rain (From the Tang Records)
In the autumn of the first year of the Yongtai reign of Emperor Daizong, there was no rain in the world, and there was a severe drought. On the twenty-third day of the eighth month, Emperor Daizong issued an edict to invite one hundred Dharma masters to the Ci Sheng and Ximing Temples to lecture on the newly translated Benevolent King Prajna Sutra, with the Tripitaka Master Bukong as the chief lecturer. On the first day of the ninth month, black clouds gathered in the sky, and sweet rain fell, and the world received the nourishment of rain, and the withered grass and trees immediately became lush and flourishing. The majestic power of the Benevolent King Prajna Sutra is inconceivable. Furthermore, the Qiang and Hu invaded the border of the capital city, and also because of stellar changes, two volumes of the Benevolent King Sutra were taken out from the palace, and one hundred Benevolent King Daochang (道場, a place where religious rituals are performed) were established, and all had responses.
Sixtieth: Response to the Old Translation of the Benevolent King Sutra (Newly Recorded)
In the nineteenth year of the Zhenyuan reign of Emperor Dezong, there was a shamen (沙門, a Buddhist monk) whose name and residence were unknown. He stayed overnight in the temple hall of the Lord of Mount Tai. He recited the Four Impermanence Gathas (四無常偈, verses on impermanence) from the newly translated sutra. The Lord appeared in a dream and said, 'I once heard this sutra in front of the Buddha. Kumarajiva's (Jiumoluoshi) translation is simple and the meaning is profound. Hearing the recitation, my body and mind are refreshed. The new sutra has very beautiful words, but the meaning is weak. You should keep the old version, and Vaishravana (毘沙門天王) will give you a copy of the sutra.' The shamen woke up from the dream and kept the old version as well.
Sixty-first: Response to the Transmission and Propagation of the Infinite Meaning Sutra (From the Sutra Preface and the Qi Records)
This Infinite Meaning Sutra (Wuliangyijing), although its name is listed at the beginning of the Lotus Sutra (Fahua jing), its content has not been seen in the Central Plains. Those who lecture on the Lotus Sutra, every time they approach the lecture hall, they doubt, and there is no one who does not stop talking and sigh, wanting to see this text. Suddenly, there was Huibiao from Mount Wudang, diligently seeking the Way, traveling and searching in the north and south, not choosing between flat or dangerous places. In the third year of the Jianyuan reign, he again sought out strange sutras and searched for hidden teachings, going far to Lingnan, in Guangzhou...
州朝亭寺。遇中天沙門曇摩伽陀耶舍。手能隸書。口解齊言。欲傳此經。未知所授。來便慇勤致請。心形俱至。俺歷旬朔。僅得一本。仍還嶠北齊入武當。以今永明三年九月十八日。頂戴出山。見投弘通。奉覲真文。欣敬兼誠。詠歌不知手舞足蹈。莫宣輒虔。時有一人。生不信云。此經何必法花序耶。夢有一神長丈餘。帶金甲以利劍擬之云。汝若不信。當斬頭頸。此經正是法華序分。一經耳者。得不失菩提心。億劫時一遇。豈失二利。即覺悔謝矣。
第六十二聞無量義經功德感應(出齊記)
昔惠表比丘。武當山誦無量義經。后頂戴出山。投宿山中。初夜分有天來至。以百千天眾。以為眷屬。供養經及表。表問誰。天答曰。吾等是武當青雀。聚聞無量義經。命終生忉利天。欲報恩故。來謁供養。吾等本身。在山西南隅一處。聚集捨身。語此事已。忽然不見。表遣使者。尋青雀聚。實如所言。經功德如斯。歡喜見投弘通矣。
第六十三誦法華經滿一千部女有靈驗感應(出梁高僧傳等)
齊武成世。并州東看山側有人。掘地見一處土。其色黃白。尋見一物。狀如人兩唇。其中有舌。鮮紅赤色。以事聞奏。帝問道俗等。無能知者。沙門大綩法師上奏曰。此持法花者六根不壞報耳。誦滿千遍。其必徴
【現代漢語翻譯】 現代漢語譯本： 州朝亭寺。遇到中天沙門曇摩伽陀耶舍（Dharmagatha-yasas，中天來的沙門）。他擅長隸書，精通齊地語言。想要傳播這部經，但不知道該傳給誰。他前來慇勤地請求，心意和行動都非常懇切。我歷經數旬才得到一本。仍然送還到嶠北齊地，進入武當山。在永明三年九月十八日，我頂戴著經書走出山，希望能夠弘揚流通。奉讀這真實的經文，我欣喜敬佩，情意真誠。吟詠歌頌，不知不覺手舞足蹈。不敢怠慢，虔誠地傳播。當時有一個人不相信，說：『這部經為什麼一定是《法華經》的序言呢？』夢中出現一個身高一丈多的神，身穿金甲，用利劍指著他說：『你若不信，就斬下你的頭。這部經正是《法華經》的序分。』只要聽過這部經的人，就不會失去菩提心。億劫才能遇到一次，怎麼能錯過利益眾生的機會呢？』那人立刻醒悟，懺悔道歉。 第六十二 聞《無量義經》功德感應（出自《齊記》） 過去，惠表比丘在武當山誦讀《無量義經》。後來他頂戴著經書走出山，在山中投宿。初夜時分，有天人降臨，帶領著成百上千的天眾，來供養經書和惠表。惠表問他是誰。天人回答說：『我們是武當山的青雀，聚集在一起聽聞《無量義經》，命終後轉生到忉利天。爲了報答恩情，特來拜謁供養。我們的本體，在山西南角的一處地方，聚集在一起捨身。』說完這件事後，忽然不見了。惠表派人去尋找青雀聚集的地方，果然如天人所說。經書的功德就是這樣。歡喜地見到經書，就應該弘揚流通。 第六十三 誦《法華經》滿一千部，女子有靈驗感應（出自《梁高僧傳》等） 齊武成帝時期，并州東看山旁邊有人，挖地時發現一處土壤，顏色黃白。繼續尋找，發現一個東西，形狀像人的兩片嘴唇，其中有舌頭，鮮紅的顏色。將此事上報朝廷。皇帝詢問僧人和道士，沒有人知道是什麼。沙門大綩法師上奏說：『這是持誦《法華經》的人六根不壞的果報。誦滿一千遍，必定會有徵兆。』
【English Translation】 English version: At the Chao Ting Temple in Zhou. I encountered the Shramana Dharmagatha-yasas (Shramana from Central India) from Zhongtian. He was skilled in clerical script and fluent in the language of Qi. He wished to transmit this scripture but did not know to whom to entrust it. He came earnestly to request, with both his heart and actions sincere. I spent several weeks to obtain a single copy. It was then returned to Qiaobei Qi and entered Wudang Mountain. On the 18th day of the ninth month of the third year of Yongming, I carried the scripture on my head out of the mountain, hoping to propagate and circulate it. Upon beholding this true scripture, I was filled with joy, reverence, and sincerity. I sang and chanted, unknowingly dancing with my hands and feet. Not daring to be negligent, I reverently spread it. At that time, there was a person who did not believe, saying, 'Why must this scripture be the prologue to the Lotus Sutra (法華經)?' In a dream, a deity more than a zhang (丈，unit of length) tall, wearing golden armor and holding a sharp sword, pointed it at him and said, 'If you do not believe, I will cut off your head. This scripture is precisely the introductory section of the Lotus Sutra (法華經).' Whoever hears this scripture will not lose the Bodhi mind (菩提心，the mind of enlightenment). It is encountered once in billions of kalpas (億劫，an extremely long period of time), how can one miss the opportunity to benefit all beings?' The person immediately awoke, repented, and apologized. Sixty-second: Miraculous Response to the Merits of Hearing the Infinite Meaning Sutra (無量義經) (From the Qi Records) In the past, the Bhikshu Huibiao recited the Infinite Meaning Sutra (無量義經) on Wudang Mountain. Later, he carried the scripture on his head out of the mountain and lodged in the mountains. In the early part of the night, a deva (天，god) arrived, leading hundreds of thousands of devas as his retinue, to make offerings to the scripture and Huibiao. Huibiao asked who he was. The deva replied, 'We are the bluebirds of Wudang Mountain, who gathered to hear the Infinite Meaning Sutra (無量義經), and after death, were reborn in the Trayastrimsa Heaven (忉利天，one of the heavens in Buddhist cosmology). To repay our gratitude, we have come to pay our respects and make offerings. Our original bodies are gathered at a place in the southwest corner of the mountain, where we sacrificed ourselves.' After saying this, he suddenly disappeared. Huibiao sent messengers to search for the place where the bluebirds gathered, and it was indeed as the deva had said. Such is the merit of the scripture. Rejoicing upon seeing the scripture, one should propagate and circulate it. Sixty-third: A Woman's Miraculous Response to Reciting the Lotus Sutra (法華經) One Thousand Times (From the Biographies of Eminent Monks of the Liang Dynasty, etc.) During the reign of Emperor Wucheng of the Qi Dynasty, there was a person near the eastern side of Dongkan Mountain in Bingzhou who, while digging the ground, found a patch of soil that was yellowish-white in color. Upon further searching, he found an object that resembled a person's two lips, with a tongue inside, bright red in color. He reported this matter to the court. The emperor asked monks and Taoists, but no one knew what it was. The Shramana Da Wan (大綩) memorialized, saying, 'This is the retribution of one whose six senses (六根，the six sense organs) are not corrupted, due to upholding the Lotus Sutra (法華經). After reciting it one thousand times, there will surely be a sign.'
驗矣。乃集持法花者。圍繞誦經。才始發聲。此靈唇舌。一時鼓動。聞見毛豎。以事奏聞。詔遣石函。藏之遷於室矣。
第六十四書寫法花經滿八部必有救苦感應(出經傳)
宋瓦官寺沙門惠道豫州人。釋惠果同母之弟也。生不修行業。但善於興販。當衆倉廚私自食用。知繒帛方便割盜。后遇疾而死。三日蘇云。吾冥官被驅。向幽遠路。有沙門謂道曰。王若推問。應作是言。我昔有造法花八部愿。數授此言已。忽然不見。即至王所。王問。修何功德。答吾有造法華經八部愿。王笑曰。既云有愿。若造法花及八部者。必脫八獄。依此一言。還放人間。說此因緣。舍所有造八部。其經見在矣。
第六十五書寫法華經一日即速救苦感應(出經傳)
絳州有孤山。永徽年中。有二人僧。同坊而住。一名僧行。行三階佛法。二名僧法。行法花三昧。二人要期。若前亡者必告所。后僧行先亡。三年後。僧法祈請觀音。夢至地獄。猛火熾然。不可親近。鐵網七重。而覆其上。鐵扉四面開閉甚固。百千沙門犯凈戒。不調身心者。在中受苦。問此中有沙門僧行不。羅剎答曰有。又曰。欲見。答不可見。又曰。我等佛子。如何固惜。即時羅剎。以鋒貫炭示之。僧法見黑炭流泣。沙門釋子如何受苦。愿欲見昔形。羅
【現代漢語翻譯】 現代漢語譯本： 確實應驗了。於是召集誦持《法華經》的人，圍繞著石函誦經。才剛開始發聲，這靈驗的舌頭，一時鼓動起來，聽見的人和看見的人都汗毛豎立。將此事上奏朝廷，皇帝下詔將石函收藏起來，遷移到室內。 第六十四 書寫《法華經》滿八部必定有救苦感應（出自經傳）
宋朝瓦官寺的沙門惠道，是豫州人，是釋惠果同母的弟弟。他生前不修善業，只擅長經商販賣。在眾人的倉庫廚房裡私自食用，知道哪裡有絲綢布匹就伺機偷盜。後來生病死了，過了三天又甦醒過來說：『我在陰間被驅趕，走向幽遠的路。有個沙門對我說：『閻王如果推問你，你應該這樣說：我以前發願造《法華經》八部。』他教了我這句話后，忽然不見了。』隨即到了閻王那裡，閻王問他：『你修了什麼功德？』他回答說：『我發願造《法華經》八部。』閻王笑著說：『既然發了愿，如果造了《法華經》及八部，必定能脫離八大地獄。』憑藉這一句話，就放他還回人間。他說了這個因緣，捨棄所有，造了八部《法華經》，經書現在還在。 第六十五 書寫《法華經》一日就能快速救苦感應（出自經傳）
絳州有座孤山，永徽年間，有兩個僧人住在同一個寺院裡。一個名叫僧行，修行三階佛法（Sanjie teaching，一種佛教宗派）；一個名叫僧法，修行《法華經》三昧（Lotus Samadhi，通過專注法華經而達到的禪定狀態）。兩人約定，如果誰先去世，一定要告訴對方。後來僧行先去世了。三年後，僧法祈請觀音（Avalokiteśvara，佛教菩薩），夢中到了地獄。猛烈的火焰燃燒著，無法靠近。鐵網有七重，覆蓋在上面。鐵門四面緊閉，非常堅固。成百上千的沙門（Śrāmaṇa，佛教出家人的通稱）犯了凈戒，不調伏身心的人，在裡面受苦。僧法問這裡面有沒有沙門僧行。羅剎（Rakshasa，一種惡鬼）回答說有。僧法又說：『我想見他。』羅剎回答說：『不能見。』僧法又說：『我們都是佛子（Buddha's disciples，佛教信徒），為什麼如此吝惜？』隨即羅剎用鋒利的刀貫穿燒紅的炭給僧法看。僧法看見黑炭流著眼淚，沙門釋子（Śākya's disciples，佛教信徒）怎麼會受這樣的苦？我希望見他以前的樣子。
【English Translation】 English version: It was indeed verified. Thereupon, those who uphold and recite the Lotus Sūtra were gathered to chant the scripture around the stone casket. As soon as they began to chant, this efficacious tongue stirred vigorously, causing the hair of those who heard and saw to stand on end. The matter was reported to the court, and the emperor ordered the stone casket to be stored and moved indoors. Sixty-fourth: Writing the Lotus Sūtra in full eight parts will surely bring salvation from suffering (from scripture transmission).
Shramana (Śrāmaṇa, Buddhist monastic) Huidao of Waguan Temple in the Song Dynasty, a native of Yuzhou, was the younger brother of Shramana Huiguo by the same mother. He did not cultivate good deeds in life, but was good at trading and selling. He secretly consumed food from the public granary and kitchen, and stole silk fabrics whenever he had the opportunity. Later, he fell ill and died, but revived after three days, saying, 'I was driven in the underworld, heading towards a remote road. A Shramana (Śrāmaṇa, Buddhist monastic) said to me, 'If King Yama questions you, you should say this: I once vowed to create eight parts of the Lotus Sūtra.' After teaching me this, he suddenly disappeared.' Immediately, he arrived at King Yama's place, and King Yama asked him, 'What merits have you cultivated?' He replied, 'I vowed to create eight parts of the Lotus Sūtra.' King Yama laughed and said, 'Since you made a vow, if you create the Lotus Sūtra and its eight parts, you will surely be freed from the eight great hells.' Based on this one sentence, he was released back to the human world. He told this story, gave up everything, and created eight parts of the Lotus Sūtra, and the scriptures are still there. Sixty-fifth: Writing the Lotus Sūtra in one day can quickly bring salvation from suffering (from scripture transmission).
In Jiangzhou, there is Lonely Mountain. During the Yonghui era, there were two monks living in the same monastery. One was named Sengxing, who practiced the Sanjie teaching (Sanjie teaching, a Buddhist sect); the other was named Sengfa, who practiced the Lotus Samadhi (Lotus Samadhi, a state of meditation achieved through focusing on the Lotus Sutra). The two made an agreement that if one of them died first, he must inform the other. Later, Sengxing died first. Three years later, Sengfa prayed to Avalokiteśvara (Avalokiteśvara, a Buddhist bodhisattva), and in a dream, he arrived in hell. Fierce flames were burning, making it impossible to approach. There were seven layers of iron nets covering it. The iron doors on all four sides were tightly closed and very secure. Hundreds and thousands of Shramanas (Śrāmaṇa, Buddhist monastics) who had violated the precepts and did not tame their bodies and minds were suffering inside. Sengfa asked if there was a Shramana (Śrāmaṇa, Buddhist monastic) named Sengxing inside. A Rakshasa (Rakshasa, a type of demon) replied that there was. Sengfa then said, 'I want to see him.' The Rakshasa (Rakshasa, a type of demon) replied, 'You cannot see him.' Sengfa then said, 'We are all Buddha's disciples (Buddha's disciples, Buddhist followers), why are you so stingy?' Immediately, the Rakshasa (Rakshasa, a type of demon) pierced a red-hot coal with a sharp blade and showed it to Sengfa. Sengfa saw the black coal and wept, how could Shramanas (Śrāmaṇa, Buddhist monastics), Śākya's disciples (Śākya's disciples, Buddhist followers) suffer such pain? I wish to see his former appearance.
剎唱活。宛如平生。但身體燒爛。謂法曰。汝將救吾苦。法曰。如何救之。答為造法花經。法曰如何造耶。答一日之中。以可畢其功。法曰。貧道豈可一日中畢。答告苦不可忍。剎那難過。非一日猛利行。焉得苦息。夢覺即日。舍衣缽資具。以書生四十人。一日寫之供養禮拜。其夜夢。僧行離地獄苦。近生忉利天矣。
第六十六七卷分八座講法花經感應(出經傳)
釋惠明不知何處人。亦失俗姓。風帆甚閑聽惠多聞。穎悟佛乘。講法華經。天機獨斷。相訟說釋。或時入深山。坐石室講經。數群猿猴來聽法。經三月后。夜石窟上有光明。漸近窟前。是則天人。自稱。吾是猿猴群中。老弊而盲者是也。依聞公講。生忉利天。本身在室東南七十餘步外。思師恩故。聽師講故。降臨此處。愿聞講說。明如何講說。天曰。吾匆匆欲還天。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。法花是八年說。若八年講實久。愿開八座。擬八歲說。略可佛旨。明即分七卷成八軸。為天開講。天以八枚真珠。奉施而說偈曰。
釋迦如來避世遠 流轉妙法值遇難 雖值解義亦為難 雖解講演眾為難 若聞是法一句偈 乃至須臾聞不謗 三世罪障皆消滅 自然成佛道無疑 吾今聞聽舍畜
【現代漢語翻譯】 現代漢語譯本： 某人臨終時痛苦呻吟，彷彿生平所受的苦難一齊涌現。他身體被燒灼潰爛，對一位法師說：『您能救我脫離苦海嗎？』法師問：『如何才能救您呢？』那人回答：『請為我造一部《法華經》。』法師說：『如何才能造呢？』那人回答：『可以在一天之內完成。』法師說：『貧僧我怎麼可能在一天之內完成呢？』那人回答說：『痛苦難以忍受，每一剎那都難以度過。如果不是一天之內猛力修行，怎麼能止息痛苦呢？』夢中醒來，他立即捨棄衣缽和資具，請了四十位書生，在一天之內抄寫《法華經》並供養禮拜。當晚，他夢見那位僧人脫離地獄之苦，即將往生忉利天（Trayastrimsa，佛教欲界六天之一）。
第六十六、六十七卷記載了分八座講《法華經》的感應（出自《經傳》）。
釋惠明（Shi Huiming）不知是哪裡人，也已忘記俗家姓氏。他像順風的船帆一樣悠閒自在，聽聞他博學多聞的人很多，他聰穎地領悟了佛法，講解《法華經》，能獨到地判斷天機，相互辯論解釋經文。有時他進入深山，坐在石室裡講經，常常有一群猿猴來聽法。過了三個月后，夜裡石窟上方出現光明，漸漸靠近石窟前。原來是位天人，自稱：『我是猿猴群中一位年老體衰且雙目失明的老猿。依靠聽聞您講經，得以往生忉利天。我的身體在石室東南七十多步之外，因為思念師父的恩德，聽師父講經的緣故，降臨到這裡。希望能夠再次聽聞您講經說法。』惠明問：『您希望我如何講經說法呢？』天人說：『我急著要返回天界。師父可以將一部經書，分成八個部分來講解。』惠明說：『我所持有的七卷經書，將分成七座來講解，為何要分八講呢？』天人說：『《法華經》是佛陀用八年時間宣說的。如果用八年時間來講解，時間實在太久了。希望您能開設八座，模擬佛陀八年說法，這樣或許能略微符合佛陀的旨意。』惠明於是將七卷經書分成八軸，為天人開設八座講經。天人以八枚真珠供奉施捨，並說了偈語：
『釋迦如來（Sakyamuni Buddha）避世久遠， 流傳的妙法難以值遇。 即使值遇，理解其中的含義也很難， 即使理解，向大眾講演也很難。 如果聽聞此法一句偈語， 乃至須臾之間聽聞而不誹謗， 三世的罪障都將消滅， 自然成就佛道無疑。 我如今聽聞佛法，捨棄畜生道。』
【English Translation】 English version: As someone was dying, he groaned in pain, as if all the suffering he had endured in his life was surfacing at once. His body was burned and festering. He said to a Dharma master, 'Can you save me from this sea of suffering?' The Dharma master asked, 'How can I save you?' The man replied, 'Please create a Lotus Sutra (Saddharma Puṇḍarīka Sūtra) for me.' The Dharma master said, 'How can it be created?' The man replied, 'It can be completed in one day.' The Dharma master said, 'How can I, a poor monk, complete it in one day?' The man replied, 'The pain is unbearable, every moment is difficult to pass. If you don't practice diligently within one day, how can you stop the suffering?' Awakening from the dream, he immediately gave away his robes and belongings, and hired forty scholars to copy the Lotus Sutra in one day, offering it and paying homage. That night, he dreamed that the monk had escaped the suffering of hell and was about to be reborn in Trayastrimsa (one of the six heavens of desire in Buddhism).
Volumes sixty-six and sixty-seven record the miraculous responses to lecturing on the Lotus Sutra in eight sessions (from Scripture Transmission).
Shi Huiming (釋惠明) didn't know where he was from, and had also forgotten his secular surname. He was as leisurely as a sailboat with a favorable wind, and many people heard of his erudition. He intelligently understood the Buddha-dharma, lectured on the Lotus Sutra, and could uniquely judge the heavenly mechanisms, debating and explaining the scriptures with each other. Sometimes he would enter deep mountains and lecture on the scriptures while sitting in a stone chamber. Often a group of monkeys would come to listen to the Dharma. After three months, at night, light appeared above the stone cave, gradually approaching the front of the cave. It turned out to be a Deva (天人, a celestial being), who claimed, 'I am an old, frail, and blind old ape among the group of monkeys. Relying on hearing you lecture on the scriptures, I was able to be reborn in Trayastrimsa. My body is more than seventy steps southeast of the stone chamber. Because I miss the teacher's kindness and listen to the teacher's lectures, I have descended here. I hope to hear you lecture on the Dharma again.' Huiming asked, 'How do you want me to lecture on the Dharma?' The Deva said, 'I am in a hurry to return to the heavens. The teacher can divide a scripture into eight parts to lecture on.' Huiming said, 'The seven volumes of scriptures that I hold will be divided into seven sessions to lecture on. Why divide it into eight lectures?' The Deva said, 'The Lotus Sutra was preached by the Buddha over eight years. If it takes eight years to lecture on it, the time is really too long. I hope you can open eight sessions, simulating the Buddha's eight years of preaching, so that it may slightly conform to the Buddha's intention.' Huiming then divided the seven volumes of scriptures into eight scrolls and opened eight sessions of lectures for the Deva. The Deva offered eight pearls as alms and said the following verse:
'Sakyamuni Buddha (釋迦如來) has been away from the world for a long time, The wonderful Dharma that is transmitted is difficult to encounter. Even if encountered, it is difficult to understand its meaning, Even if understood, it is difficult to lecture to the masses. If you hear a verse of this Dharma, Even if you hear it for a moment without slandering, The karmic obstacles of the three lifetimes will be eliminated, Naturally, there is no doubt that you will achieve Buddhahood. I now hear the Buddha-dharma and abandon the animal realm.'
身 生在欲界第二天 威光勝於舊生天 勝利難思不可說
說斯偈已。還上本天。明具記事。雕石而收。今見在矣。
第六十七曇摩懺三藏傳大涅槃經感應(出傳目錄等文)
晉安帝世。中天竺國三藏法師曇摩懺。涼言法豐。赍大涅槃前分十卷並菩薩戒等。到姑臧。止傳舍慮告經本。枕而寢。夜有人。牽懺墮地。驚覺謂盜。如此三夕。乃聞空中聲。曰此如來解脫之藏。何為枕之。懺乃漸悟。別安高所。有盜者夜數舉。竟不能勝。明旦懺特不以為重。盜謂聖人。悉來辭謝矣。
第六十八釋惠嚴刪治涅槃感應(出傳記等文)
宋釋惠嚴。京師東安寺僧也。嘗嫌大涅槃經文字繁多。遂加刊削。就成數卷。寫兩三通。以示同好。因寢𡩺之際。忽見一人。身長二丈餘。形氣偉狀。謂之曰。涅槃尊經眾藏之宗。何得輕加斟酌。嚴悵然不悅。猶謂意已立。未有愍心。至明夕復見昨人。狀有怒色曰。過而知改。是謂非過。故相告猶不已乎。此經既無片理。且君禍亦將及。嚴驚覺失聲。未及中旦。便馳信求還悉燒除之。識者諫曰。此誡後人。嚴雖以為然。終懷疑懼矣。
第六十九書寫涅槃經生不動國感應(新錄)
尚書刑部侍郎張行安。發願寫涅槃經。始立題夜夢。二人沙門來云。汝
【現代漢語翻譯】 現代漢語譯本 身 生在欲界第二天 威光勝於舊生天 勝利難思不可說 說斯偈已。還上本天。明具記事。雕石而收。今見在矣。 第六十七曇摩懺(Dharmakshema，中天竺國三藏法師)三藏傳大涅槃經感應(出傳目錄等文) 晉安帝世。中天竺國三藏法師曇摩懺。涼言法豐。赍大涅槃前分十卷並菩薩戒等。到姑臧。止傳舍慮告經本。枕而寢。夜有人。牽懺墮地。驚覺謂盜。如此三夕。乃聞空中聲。曰此如來解脫之藏。何為枕之。懺乃漸悟。別安高所。有盜者夜數舉。竟不能勝。明旦懺特不以為重。盜謂聖人。悉來辭謝矣。 第六十八釋惠嚴刪治涅槃感應(出傳記等文) 宋釋惠嚴。京師東安寺僧也。嘗嫌大涅槃經文字繁多。遂加刊削。就成數卷。寫兩三通。以示同好。因寢𡩺之際。忽見一人。身長二丈餘。形氣偉狀。謂之曰。涅槃尊經眾藏之宗。何得輕加斟酌。嚴悵然不悅。猶謂意已立。未有愍心。至明夕復見昨人。狀有怒色曰。過而知改。是謂非過。故相告猶不已乎。此經既無片理。且君禍亦將及。嚴驚覺失聲。未及中旦。便馳信求還悉燒除之。識者諫曰。此誡後人。嚴雖以為然。終懷疑懼矣。 第六十九書寫涅槃經生不動國感應(新錄) 尚書刑部侍郎張行安。發願寫涅槃經。始立題夜夢。二人沙門來云。汝
【English Translation】 English version Body: Born in the second heaven of the desire realm. His majestic light surpasses the old-born gods; the victory is difficult to conceive and inexpressible. Having spoken this verse, he returned to his original heaven. The details were clearly recorded and carved in stone for preservation, and they are still visible today. Sixty-seventh: The Response to Dharmakshema's (Dharmakshema, a Tripitaka master from Central India) Translation of the Great Nirvana Sutra (from the catalog of biographies, etc.) During the reign of Emperor An of the Jin Dynasty, the Tripitaka master Dharmakshema from Central India, known for his abundant knowledge of the Dharma, brought the first ten volumes of the Great Nirvana Sutra, along with the Bodhisattva precepts, to Guzang. He stopped at a temple and, relying on the original text of the Sutra, used it as a pillow while sleeping. One night, someone pulled Dharmakshema to the ground. Startled, he thought it was a thief. This happened for three nights. Then, a voice from the sky said, 'This is the treasury of the Tathagata's liberation. Why do you use it as a pillow?' Dharmakshema gradually understood and placed it respectfully in a high place. A thief tried to lift it several times at night but could not succeed. The next morning, Dharmakshema did not treat it as particularly heavy. The thief, thinking it was a sacred object, came to apologize. Sixty-eighth: The Response to the Revision of the Nirvana Sutra by Monk Huiyan (from biographies, etc.) During the Song Dynasty, the monk Huiyan of Dong'an Temple in the capital, often found the text of the Great Nirvana Sutra to be verbose and lengthy. He then revised and abridged it, creating several volumes. He made two or three copies to show to his like-minded friends. During a nap, he suddenly saw a person more than two zhang (丈，ancient Chinese unit of length, approx. 3.3 meters) tall, with a majestic appearance, who said to him, 'The Nirvana Sutra is the essence of all the sutras. How can you lightly revise it?' Huiyan was displeased and still thought his intention was justified, without any remorse. The next evening, he saw the same person again, with an angry expression, who said, 'To know one's mistakes and correct them is not a mistake. That's why I'm still telling you. This sutra is flawless, and misfortune will befall you.' Huiyan woke up with a start and cried out. Before midday, he hurriedly sent someone to retrieve all the copies and burn them. Those who knew about it advised him, saying, 'This is a warning to future generations.' Although Huiyan thought so, he remained doubtful and fearful. Sixty-ninth: The Response to Copying the Nirvana Sutra and Being Reborn in the Immovable Land (newly recorded) Zhang Xing'an, the Vice Minister of the Ministry of Justice, vowed to copy the Nirvana Sutra. On the night he began to write the title, he dreamed that two shramanas (沙門，Buddhist monks) came and said, 'You'
寫深經。決定生不動國佛土。夢覺專志寫之。不知其後矣。
第七十聞常住二字感應(新錄)
楊州有居士。不信大般涅槃常住佛性理。更聞常住二字。不墮惡道。生不信云。聞一部典。猶不可免惡道。況二字乎。后時居士。微疾而死。心上少暖未發葬。七日醒云。吾至閻魔天子城。王呵云。汝謗深經。報在阿鼻。爾時憶持因果。白王言。設謗故墮惡道。聞常住二字故。亦可閉惡道門戶。時空中忽有光現。光中說偈曰。
若信若不信 才聞常住字 決定不墮惡 即生不動國
王歡喜而放還。自說此因緣。流淚修行。臨終之時。得不動國迎乎。
第七十一手觸涅槃經感應(出西域求法傳)
昔西域有一婆羅門。從手放光。人異之問阿羅漢。不知因緣。后得通大士。來到彼家。見放光云。善哉婆羅門。昔以手觸涅槃尊經。以是因緣。能放光明。汝未來得佛。亦名光明尊矣。
第七十二諸王寫一切經感應(出經錄法苑珠林文)
齊高宗明帝。寫一切經。陳高祖武帝。寫一切經一十二藏。陳世祖文帝。寫五十藏。陳高宗寅帝。寫十二藏。魏太祖道武皇帝。寫一切經。齊肅宗孝明帝。為先皇寫一切經一十二藏。合三萬八千四十七卷。隋高祖文帝。寫一切經一十六藏。十三
【現代漢語翻譯】 現代漢語譯本：書寫《深經》，決定往生不動國（Akshobhya Buddha-kshetra，阿閦佛的佛土）。夢中醒來，專心致志地書寫，不知後事如何了。
第七十 聞『常住』二字感應（新錄）
揚州有位居士，不相信《大般涅槃經》（Mahāparinirvāṇa Sūtra）中常住佛性（eternal Buddha-nature）的道理。他聽到『常住』二字，說不墮惡道，便不相信，說：『聽一部經典，尚且不能免於惡道，何況兩個字呢？』後來這位居士，得了小病而死。心上稍微溫暖，沒有發葬。七日後醒來說：『我到了閻魔天子（Yama，掌管地獄的閻王）的城池。閻王呵斥我說：『你誹謗深經，報應在阿鼻地獄（Avīci，八大地獄中最下層）。』那時我憶持因果，對閻王說，假設誹謗的緣故墮入惡道，聽聞『常住』二字，也可以關閉惡道的門戶。』當時空中忽然有光出現，光中說偈語道：
『若信若不信，才聞常住字，決定不墮惡，即生不動國。』
閻王歡喜而放他回來。他親自述說這個因緣，流淚修行。臨終之時，得到不動國（Akshobhya Buddha-kshetra）的迎接。
第七十一 手觸《涅槃經》感應（出自《西域求法傳》）
過去西域有一位婆羅門（Brahmin，印度教祭司），從手中放出光明。人們感到奇異，問阿羅漢（Arhat，已證得涅槃的聖者），阿羅漢也不知道其中的因緣。後來得到神通的大士來到他家，見到放光，說：『善哉，婆羅門！過去你用手觸控《涅槃尊經》（Nirvana Sutra），因為這個因緣，能夠放出光明。你未來得佛，也名為光明尊。』
第七十二 諸王書寫一切經感應（出自《經錄法苑珠林》文）
齊高宗明帝，書寫一切經。陳高祖武帝，書寫一切經一十二藏。陳世祖文帝，書寫五十藏。陳高宗寅帝，書寫十二藏。魏太祖道武皇帝，書寫一切經。齊肅宗孝明帝，為先皇書寫一切經一十二藏，合計三萬八千四十七卷。隋高祖文帝，書寫一切經一十六藏。
【English Translation】 English version: Writing the 'Deep Sutra', determined to be reborn in Akshobhya Buddha-kshetra (不動國, the Buddha-field of Akshobhya Buddha). Awakening from a dream, I wholeheartedly wrote it, not knowing what would happen afterward.
Seventieth: The Response of Hearing the Two Words 'Eternal Abiding' (Newly Recorded)
In Yangzhou, there was a layman who did not believe in the principle of the eternal Buddha-nature (常住佛性) in the Mahāparinirvāṇa Sūtra (大般涅槃經). Upon hearing the two words 'eternal abiding' (常住), which were said to prevent falling into evil destinies, he disbelieved, saying, 'Hearing an entire sutra cannot avoid evil destinies, how much less can two words?' Later, this layman died from a minor illness. His chest remained slightly warm, and he was not buried. After seven days, he awoke and said, 'I arrived at the city of Yama (閻魔天子, the king of hell). Yama scolded me, saying, 'You slandered the Deep Sutra; the retribution is in Avīci (阿鼻, the lowest of the eight great hells).' At that time, I remembered the cause and effect and said to Yama, 'If I fall into evil destinies because of slander, hearing the two words 'eternal abiding' can also close the gates of evil destinies.' Suddenly, a light appeared in the sky, and a verse was spoken from within the light:
'Whether believing or not believing, just hearing the words 'eternal abiding', one is certainly not to fall into evil destinies, and will be reborn in Akshobhya's land.'
Yama was pleased and released him. He personally recounted this cause and condition, repented with tears, and at the time of his death, he was welcomed by Akshobhya's land.
Seventy-first: The Response of Touching the Nirvana Sutra with One's Hand (From the Record of Seeking the Dharma in the Western Regions)
In the past, in the Western Regions, there was a Brahmin (婆羅門, a member of the priestly class in Hinduism) who emitted light from his hand. People found it strange and asked an Arhat (阿羅漢, one who has attained Nirvana), but the Arhat did not know the cause. Later, a great being with supernatural powers came to his house, saw the light being emitted, and said, 'Excellent, Brahmin! In the past, you touched the Nirvana Sutra (涅槃尊經) with your hand. Because of this cause, you are able to emit light. In the future, you will attain Buddhahood and be named Light-Eminent One.'
Seventy-second: The Response of Various Kings Writing All the Sutras (From the Text of the Sutra Records in the Forest of Gems in the Dharma Garden)
Emperor Ming of the Qi Gaozong Dynasty wrote all the sutras. Emperor Wu of the Chen Gaozu Dynasty wrote twelve collections of all the sutras. Emperor Wen of the Chen Shizu Dynasty wrote fifty collections. Emperor Yin of the Chen Gaozong Dynasty wrote twelve collections. Emperor Daowu of the Wei Taizu Dynasty wrote all the sutras. Emperor Xiaoming of the Qi Suzong Dynasty wrote twelve collections of all the sutras for the late emperor, totaling 38,047 scrolls. Emperor Wen of the Sui Gaozu Dynasty wrote sixteen collections of all the sutras.
萬三千八十六卷。煬帝寫六百一十二藏。二萬九千一百七十二部。此等皆有感應。不能備記。更撿史書矣。
三寶感應要錄卷之中(終)
三寶感應要略卷下目錄第一文殊師利菩薩得名感應第二文殊化身為貧女感應第三阿育王造文殊像八萬四千軀感應第四照果寺解脫禪師值遇文殊感應第五釋智猛畫文殊像精誠供養感應第六五臺縣張元通造文殊形像感應第七宋路照太后造普賢菩薩像感應第八窺沖法師造普賢像免難到印度感應第九高陲安義蒙普賢救療感應第十上定林寺釋普明見普賢身感應第十一烏長那國達麗羅川中彌勒木像感應第十二濟陽江夷造彌勒像感應第十三釋沼謣造彌勒菩薩像感應第十四釋詮明造慈氏檀像感應第十五菩提樹下兩軀觀自在像感應第十六摩揭陀國孤山觀自在菩薩感應第十七世無厭寺戒賢論師蒙三菩薩誨示感應第十八戒日王子感觀自在菩薩像感應第十九南天竺尸利密多菩薩觀音靈像感應第二十晉居士劉度等造立觀音像免害感應第二十一釋道秦念觀音菩薩增壽命感應第二十二魯那孤女供養觀音朽像感應第二十三憍薩羅國造十一面觀音像免疾疫難感應第二十四造千臂千眼觀音像延壽感應第二十五罽賓國行千臂千眼像法免難感應第二十六大婆羅門家諸小兒等感千手千眼觀音像感應第二十七南印度國
【現代漢語翻譯】 現代漢語譯本： 萬三千零八十六卷。隋煬帝書寫了六百一十二藏（佛教經典的總稱）。二萬九千一百七十二部。這些都有感應事蹟，不能全部記錄，可以查閱史書。
《三寶感應要錄》卷中（完）
《三寶感應要略》卷下目錄：第一 文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）得名感應，第二 文殊化身為貧女感應，第三 阿育王（Asoka，印度孔雀王朝的國王）造文殊像八萬四千軀感應，第四 照果寺解脫禪師值遇文殊感應，第五 釋智猛畫文殊像精誠供養感應，第六 五臺縣張元通造文殊形像感應，第七 宋路照太后造普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵）像感應，第八 窺沖法師造普賢像免難到印度感應，第九 高陲安義蒙普賢救療感應，第十 上定林寺釋普明見普賢身感應，第十一 烏長那國達麗羅川中彌勒（Maitreya，未來佛）木像感應，第十二 濟陽江夷造彌勒像感應，第十三 釋沼謣造彌勒菩薩像感應，第十四 釋詮明造慈氏（Maitreya的別稱）檀像感應，第十五 菩提樹下兩軀觀自在（Avalokitesvara，觀音菩薩）像感應，第十六 摩揭陀國（Magadha，古印度王國）孤山觀自在菩薩感應，第十七 世無厭寺戒賢論師蒙三菩薩誨示感應，第十八 戒日王子感觀自在菩薩像感應，第十九 南天竺（South India）尸利密多菩薩觀音靈像感應，第二十 晉居士劉度等造立觀音像免害感應，第二十一 釋道秦念觀音菩薩增壽命感應，第二十二 魯那孤女供養觀音朽像感應，第二十三 憍薩羅國（Kosala，古印度王國）造十一面觀音像免疾疫難感應，第二十四 造千臂千眼觀音像延壽感應，第二十五 罽賓國（Kashmir，古印度地區）行千臂千眼像法免難感應，第二十六 大婆羅門家諸小兒等感千手千眼觀音像感應，第二十七 南印度國 English version: Ten thousand three thousand and eighty-six volumes. Emperor Yang of Sui wrote six hundred and twelve Tripitakas (a complete collection of Buddhist texts). Twenty-nine thousand one hundred and seventy-two sections. All of these have responsive manifestations, which cannot be fully recorded. More can be found by examining historical records.
The Record of Essential Aspects of the Three Jewels' Responses, Volume Middle (End)
Table of Contents of the Essential Summary of the Three Jewels' Responses, Volume Lower: First, the responsive manifestation of obtaining the name of Manjusri Bodhisattva (symbol of wisdom); second, the responsive manifestation of Manjusri transforming into a poor woman; third, the responsive manifestation of King Asoka (king of the Mauryan dynasty of India) creating eighty-four thousand images of Manjusri; fourth, the responsive manifestation of Zen Master Jietuo of Zhaoguo Temple encountering Manjusri; fifth, the responsive manifestation of Monk Zhimeng painting an image of Manjusri with sincerity and offering; sixth, the responsive manifestation of Zhang Yuantong of Wutai County creating an image of Manjusri; seventh, the responsive manifestation of Empress Dowager Lu Zhao of Song creating an image of Samantabhadra Bodhisattva (symbol of great vows); eighth, the responsive manifestation of Dharma Master Kuichong creating an image of Samantabhadra and avoiding hardship to reach India; ninth, the responsive manifestation of An Yi of Gaochui receiving healing from Samantabhadra; tenth, the responsive manifestation of Monk Puming of Shangdinglin Temple seeing the body of Samantabhadra; eleventh, the responsive manifestation of the wooden image of Maitreya (the future Buddha) in the Darila River of the Uchangna country; twelfth, the responsive manifestation of Jiang Yi of Jiyang creating an image of Maitreya; thirteenth, the responsive manifestation of Monk Zhaoyu creating an image of Maitreya Bodhisattva; fourteenth, the responsive manifestation of Monk Xuanming creating a sandalwood image of Maitreya (another name for Maitreya); fifteenth, the responsive manifestation of two images of Avalokitesvara (Guanyin Bodhisattva) under the Bodhi tree; sixteenth, the responsive manifestation of Avalokitesvara Bodhisattva on Lonely Mountain in Magadha (ancient Indian kingdom); seventeenth, the responsive manifestation of Master Jiexian of Shiwuyan Temple receiving instruction from three Bodhisattvas; eighteenth, the responsive manifestation of Prince Jieri sensing the image of Avalokitesvara Bodhisattva; nineteenth, the responsive manifestation of the miraculous image of Avalokitesvara of Bodhisattva Srimitra in South India; twentieth, the responsive manifestation of Layman Liu Du of Jin and others creating an image of Avalokitesvara and avoiding harm; twenty-first, the responsive manifestation of Monk Daoqin reciting Avalokitesvara Bodhisattva and increasing lifespan; twenty-second, the responsive manifestation of an orphaned girl of Lu offering to a decayed image of Avalokitesvara; twenty-third, the responsive manifestation of the Kosala country (ancient Indian kingdom) creating an eleven-faced image of Avalokitesvara and avoiding the hardship of disease and plague; twenty-fourth, the responsive manifestation of creating a thousand-armed and thousand-eyed image of Avalokitesvara and prolonging life; twenty-fifth, the responsive manifestation of practicing the method of the thousand-armed and thousand-eyed image in the Kashmir country (ancient Indian region) and avoiding hardship; twenty-sixth, the responsive manifestation of the children of the great Brahmin family sensing the thousand-handed and thousand-eyed image of Avalokitesvara; twenty-seventh, the South Indian country
【English Translation】 English version: Ten thousand three thousand and eighty-six volumes. Emperor Yang of Sui wrote six hundred and twelve Tripitakas (a complete collection of Buddhist texts). Twenty-nine thousand one hundred and seventy-two sections. All of these have responsive manifestations, which cannot be fully recorded. More can be found by examining historical records.
The Record of Essential Aspects of the Three Jewels' Responses, Volume Middle (End)
Table of Contents of the Essential Summary of the Three Jewels' Responses, Volume Lower: First, the responsive manifestation of obtaining the name of Manjusri Bodhisattva (symbol of wisdom); second, the responsive manifestation of Manjusri transforming into a poor woman; third, the responsive manifestation of King Asoka (king of the Mauryan dynasty of India) creating eighty-four thousand images of Manjusri; fourth, the responsive manifestation of Zen Master Jietuo of Zhaoguo Temple encountering Manjusri; fifth, the responsive manifestation of Monk Zhimeng painting an image of Manjusri with sincerity and offering; sixth, the responsive manifestation of Zhang Yuantong of Wutai County creating an image of Manjusri; seventh, the responsive manifestation of Empress Dowager Lu Zhao of Song creating an image of Samantabhadra Bodhisattva (symbol of great vows); eighth, the responsive manifestation of Dharma Master Kuichong creating an image of Samantabhadra and avoiding hardship to reach India; ninth, the responsive manifestation of An Yi of Gaochui receiving healing from Samantabhadra; tenth, the responsive manifestation of Monk Puming of Shangdinglin Temple seeing the body of Samantabhadra; eleventh, the responsive manifestation of the wooden image of Maitreya (the future Buddha) in the Darila River of the Uchangna country; twelfth, the responsive manifestation of Jiang Yi of Jiyang creating an image of Maitreya; thirteenth, the responsive manifestation of Monk Zhaoyu creating an image of Maitreya Bodhisattva; fourteenth, the responsive manifestation of Monk Xuanming creating a sandalwood image of Maitreya (another name for Maitreya); fifteenth, the responsive manifestation of two images of Avalokitesvara (Guanyin Bodhisattva) under the Bodhi tree; sixteenth, the responsive manifestation of Avalokitesvara Bodhisattva on Lonely Mountain in Magadha (ancient Indian kingdom); seventeenth, the responsive manifestation of Master Jiexian of Shiwuyan Temple receiving instruction from three Bodhisattvas; eighteenth, the responsive manifestation of Prince Jieri sensing the image of Avalokitesvara Bodhisattva; nineteenth, the responsive manifestation of the miraculous image of Avalokitesvara of Bodhisattva Srimitra in South India; twentieth, the responsive manifestation of Layman Liu Du of Jin and others creating an image of Avalokitesvara and avoiding harm; twenty-first, the responsive manifestation of Monk Daoqin reciting Avalokitesvara Bodhisattva and increasing lifespan; twenty-second, the responsive manifestation of an orphaned girl of Lu offering to a decayed image of Avalokitesvara; twenty-third, the responsive manifestation of the Kosala country (ancient Indian kingdom) creating an eleven-faced image of Avalokitesvara and avoiding the hardship of disease and plague; twenty-fourth, the responsive manifestation of creating a thousand-armed and thousand-eyed image of Avalokitesvara and prolonging life; twenty-fifth, the responsive manifestation of practicing the method of the thousand-armed and thousand-eyed image in the Kashmir country (ancient Indian region) and avoiding hardship; twenty-sixth, the responsive manifestation of the children of the great Brahmin family sensing the thousand-handed and thousand-eyed image of Avalokitesvara; twenty-seventh, the South Indian country
造不空罥索像感應第二十八涼洲姚徐曲為亡親畫觀自在像感應第二十九荊洲趙文侍為亡親畫六觀世音感應第三十梁朝漢洲善寂寺觀音地藏畫像感應第三十一雍州鄠縣李趙待為亡父造大勢至像感應第三十二地藏菩薩過去為女人尋其母生處救苦感應第三十三唐益州法聚寺地藏菩薩畫像感應第三十四唐蕳州金水縣劉侍郎家杖頭地藏感應第三十五地藏菩薩救喬提長者家惡鬼難感應第三十六彌提國王畫五大力像免鬼病感應第三十七唐益州法聚寺釋法安畫滅惡趣菩薩像感應第三十八代州總因寺釋妙運畫藥王藥上像感應第三十九陀羅尼自在王菩薩于地獄鑊緣上說法感應第四十馬鳴龍樹師弟感應第四十一釋道詮禪師造龍樹像生凈土感應第四十二淄州釋惠海畫無著世親像得天迎感應 大正藏第 51 冊 No. 2084 三寶感應要略錄
三寶感應要略錄卷之下(僧寶聚)
釋子非濁集
第一文殊師利菩薩感應(出清涼傳等文)
文殊師利。舊云妙德新云妙吉祥。立名有二。初就世俗。因瑞彰名。此菩薩有大慈悲。生舍衛國多羅聚洛梵德婆羅門家。其生之時。家內屋宅。凡如蓮花。從母右脅而生。身紫金色。墮地能語如天童子。有七寶蓋。隨覆其上。具有十種感應事。故名妙吉祥。一天降甘露。二地涌伏
【現代漢語翻譯】 現代漢語譯本 造不空罥索像感應第二十八：涼州姚徐曲為亡親畫觀自在像感應第二十九：荊州趙文侍為亡親畫六觀世音感應第三十：梁朝漢洲善寂寺觀音地藏畫像感應第三十一：雍州鄠縣李趙待為亡父造大勢至像感應第三十二：地藏菩薩過去為女人尋其母生處救苦感應第三十三：唐益州法聚寺地藏菩薩畫像感應第三十四：唐蕳州金水縣劉侍郎家杖頭地藏感應第三十五：地藏菩薩救喬提長者家惡鬼難感應第三十六：彌提國王畫五大力像免鬼病感應第三十七：唐益州法聚寺釋法安畫滅惡趣菩薩像感應第三十八：代州總因寺釋妙運畫藥王藥上像感應第三十九：陀羅尼自在王菩薩于地獄鑊緣上說法感應第四十：馬鳴（Aśvaghoṣa）龍樹（Nāgārjuna）師弟感應第四十一：釋道詮禪師造龍樹（Nāgārjuna）像生凈土感應第四十二：淄州釋惠海畫無著（Asaṅga）世親（Vasubandhu）像得天迎感應 大正藏第 51 冊 No. 2084 三寶感應要略錄 三寶感應要略錄卷之下(僧寶聚) 釋子非濁集 第一文殊師利菩薩（Mañjuśrī）感應(出清涼傳等文) 文殊師利（Mañjuśrī）。舊云妙德，新云妙吉祥。立名有二。初就世俗。因瑞彰名。此菩薩有大慈悲。生舍衛國多羅聚洛梵德婆羅門家。其生之時。家內屋宅。凡如蓮花。從母右脅而生。身紫金色。墮地能語如天童子。有七寶蓋。隨覆其上。具有十種感應事。故名妙吉祥。一天降甘露。二地涌伏
【English Translation】 English version Auspicious Responses from Creating an Amoghapāśa Image, Chapter 28: Yao Xüqu of Liangzhou Commissioned a Painting of Avalokiteśvara for Deceased Relatives, Chapter 29: Zhao Wenshi of Jingzhou Commissioned a Painting of Six Avalokiteśvaras for Deceased Relatives, Chapter 30: Auspicious Responses from Images of Avalokiteśvara and Kṣitigarbha at Shanjisi Temple in Hanzhou during the Liang Dynasty, Chapter 31: Li Zhao of Huxian County in Yongzhou Commissioned a Mahāsthāmaprāpta Image for His Deceased Father, Chapter 32: Kṣitigarbha Bodhisattva in a Past Life as a Woman Seeking Her Mother's Rebirth to Relieve Suffering, Chapter 33: Auspicious Responses from a Painting of Kṣitigarbha Bodhisattva at Fajusi Temple in Yizhou during the Tang Dynasty, Chapter 34: Kṣitigarbha on a Staff in the Household of Vice Minister Liu in Jinshui County, Jianzhou during the Tang Dynasty, Chapter 35: Kṣitigarbha Bodhisattva Rescues the Family of Elder Qiaoti from Evil Ghost Difficulties, Chapter 36: King Mitī Commissioned Paintings of the Five Great Strength Images to Avoid Ghost Sickness, Chapter 37: Śramaṇa Fa'an of Fajusi Temple in Yizhou during the Tang Dynasty Painted an Image of the Extinguishing Evil Destinies Bodhisattva, Chapter 38: Śramaṇa Miaoyun of Zongyinsi Temple in Daizhou Painted Images of Bhaisajyarāja and Bhaisajyasamudgata, Chapter 39: Dhāraṇīśvararāja Bodhisattva Preaching the Dharma on the Edge of a Cauldron in Hell, Chapter 40: Auspicious Responses of the Teacher-Disciples Aśvaghoṣa (馬鳴) and Nāgārjuna (龍樹), Chapter 41: Dhyana Master Shi Daoquan Commissioned an Image of Nāgārjuna (龍樹), Leading to Rebirth in the Pure Land, Chapter 42: Śramaṇa Huihai of Zizhou Painted Images of Asaṅga (無著) and Vasubandhu (世親), Receiving a Heavenly Welcome Taishō Tripiṭaka, Volume 51, No. 2084, Abridged Records of Essential Responses of the Three Jewels Abridged Records of Essential Responses of the Three Jewels, Scroll 2 (Collection on the Sangha Jewel) Śākyaputra, Not a Turbid Assembly Chapter 1: Auspicious Responses of Mañjuśrī Bodhisattva (文殊師利) (From Biographies from Qingliang and Other Texts) Mañjuśrī (文殊師利). Formerly called Miaode, newly called Miaojixiang. There are two reasons for this name. First, based on worldly customs, the name is manifested through auspicious signs. This Bodhisattva has great compassion. He was born into the Brahmin family of Duoluoju Luofandepuo in Shravasti. At the time of his birth, the houses within the family were all like lotuses. He was born from his mother's right side, with a body of purple-gold color. Upon falling to the ground, he could speak like a heavenly child. There was a seven-jeweled canopy that covered him. He had ten kinds of auspicious response events. Therefore, he is called Miaojixiang (妙吉祥). First, the heavens rained down sweet dew. Second, the earth surged forth
藏。三倉變金粟。四庭生金蓮。五光明滿室。六雞生鸞鳳。七馬產騏驎。八牛生白𤞌。九豬誕龍豚。十六牙像現所以菩薩。因瑞彰名。二依勝義立名。如金剛頂經說。由菩薩身。普攝一切法界等如來身。一切如來智惠等。及一切如來神變遊戲。已由極妙吉祥故。名妙吉祥也。
第二文殊化身為貧女感應(出清涼傳)
世傳。昔有貧女。遇齊會起集。自南而來。凌晨屆寺。攜抱二子。一犬隨之。身無餘資。剪髮以施。未遑眾食。白主僧曰。欲先食遽就他行。僧亦許可。命僮與饌三倍貽之。意今貧女二子俱足。女曰。犬亦當與。僧勉強復與。女曰。我腹有子。更須分食。僧乃憤然語曰。汝求僧食無厭。若是在腹未生。若為須食。叱之令去。貧女被呵。即時離地。倏然化身。即文殊像。犬為師子。兒即善才及於闐王。五色雲氣。靄然遍空。因留偈曰。苦瓠連根苦。甜瓜徹蒂甜。是我超三界。卻被阿師嫌。菩薩說偈已。遂隱不見。在會緇素。無不驚歎。主僧恨不識真聖。欲以刀割目。眾人苦勉方止。爾時貴賤等。視貧富無二。遂以貧女所施之發。于菩薩乘雲起處。建塔供養矣。
第三阿育王造文殊像感應(出感通記殊林等文)
昔阿育王。綩攝此洲。學鬼主制獄。伏酷尤甚。更作地獄。兇人為獄率。
【現代漢語翻譯】 現代漢語譯本 藏。三倉變成金粟（指金色的穀子）。四庭生長出金蓮（指金色的蓮花）。五光明充滿房間。六雞生出鸞鳳（指鳳凰）。七馬產下騏驎（指一種神馬）。八牛生出白𤞌（一種毛色潔白的牛）。九豬生下龍豚（指帶有龍紋的豬）。十六牙象顯現，所以菩薩（指文殊菩薩）。因瑞兆而彰顯名號。二依勝義而立名。如《金剛頂經》所說，由於菩薩之身，普遍攝取一切法界等同如來之身，一切如來智慧等，以及一切如來神變遊戲，因此因極其微妙吉祥的緣故，名為妙吉祥（指文殊菩薩）。 第二 文殊化身為貧女的感應（出自《清涼傳》） 世間相傳，過去有一位貧窮的女子，遇到齋會聚集。從南方而來，凌晨到達寺廟。懷裡抱著兩個孩子，一條狗跟隨著她。身上沒有剩餘的資財，剪下頭發來佈施。沒有來得及吃齋飯，告訴主持僧人說，想要先吃點東西然後就離開。僧人也允許了。命令童子給予三倍的齋飯。心想足夠這位貧女和兩個孩子吃了。女子說，狗也應當給一份。僧人勉強又給了一份。女子說，我腹中還有孩子，更需要分一份食物。僧人於是憤然說道，你求僧人施捨食物沒有厭足的時候，如果在腹中還沒有出生，怎麼就需要食物呢？呵斥她離開。貧女被呵斥，立刻離開地面，忽然化身，就是文殊菩薩像。狗變成獅子，孩子就是善才（指善才童子）和于闐王。五色雲氣，瀰漫遍佈天空。於是留下偈語說：『苦瓠連根苦，甜瓜徹蒂甜。是我超三界，卻被阿師嫌。』菩薩說完偈語后，就隱身不見了。在齋會上的僧人和俗人，沒有不驚歎的。主持僧人後悔不認識真聖，想要用刀割自己的眼睛。眾人苦苦勸勉才停止。當時貴賤等人，看待貧富沒有兩樣。於是用貧女所施捨的頭髮，在菩薩乘雲升起的地方，建造佛塔供養。 第三 阿育王建造文殊像的感應（出自《感通記》、《殊林》等文） 過去阿育王，統治這個閻浮提洲，學習鬼主的制度來管理監獄，刑罰殘酷到了極點。又建造地獄，兇惡的人作為監獄長。
【English Translation】 English version Store. Three granaries transformed into golden millet (referring to golden grains). Four courtyards grew golden lotuses (referring to golden lotus flowers). Five lights filled the room. Six chickens hatched luan birds and phoenixes (referring to phoenixes). Seven horses gave birth to Qilin (a mythical horse). Eight cows gave birth to white Yil (a cow with pure white fur). Nine pigs gave birth to dragon piglets (pigs with dragon patterns). Sixteen-tusked elephants appeared, therefore Bodhisattva (referring to Manjushri Bodhisattva). Names are revealed due to auspicious omens. Second, names are established based on ultimate meaning. As the 'Vajrasekhara Sutra' says, because the Bodhisattva's body universally encompasses all Dharma realms, equal to the body of the Tathagata, all the wisdom of the Tathagatas, and all the magical transformations and plays of the Tathagatas, therefore, due to the extremely subtle auspiciousness, he is named Manjushri (referring to Manjushri Bodhisattva). Second, the Response of Manjushri Transforming into a Poor Woman (from 'Qingliang Zhuan') It is said that in the past, there was a poor woman who encountered a gathering for a vegetarian feast. She came from the south and arrived at the temple at dawn. She carried two children and was followed by a dog. She had no remaining possessions, so she cut off her hair to donate. Without having had time to eat, she told the head monk that she wanted to eat something before leaving. The monk agreed and ordered a servant to give her three times the amount of food. He thought it would be enough for the poor woman and her two children. The woman said that the dog should also be given some. The monk reluctantly gave some more. The woman said that she had a child in her womb and needed more food. The monk then angrily said, 'You are never satisfied with asking monks for food. If you are still in the womb and not yet born, how can you need food?' He scolded her to leave. The poor woman, being scolded, immediately left the ground and suddenly transformed into an image of Manjushri Bodhisattva. The dog became a lion, and the children became Sudhana (referring to Sudhana-kumara) and the King of Khotan. Five-colored clouds covered the sky. Then she left a verse saying: 'Bitter gourd is bitter from the root, sweet melon is sweet to the core. I have transcended the three realms, but I am disliked by the Acharya.' After the Bodhisattva finished speaking the verse, she disappeared. The monks and laypeople at the feast were all amazed. The head monk regretted not recognizing the true saint and wanted to cut out his eyes with a knife. Everyone persuaded him to stop. At that time, people of all social classes treated the rich and poor equally. So, they used the hair donated by the poor woman to build a pagoda for worship at the place where the Bodhisattva ascended on the clouds. Third, the Response of King Ashoka Building the Manjushri Image (from 'Gantong Ji', 'Shulin', etc.) In the past, King Ashoka ruled this Jambudvipa continent, learning the system of the ghost lord to manage prisons, and the punishments were extremely cruel. He also built hells, with evil people as prison wardens.
文殊現處鑊中。火熾水清。生青蓮花。心感悟即日毀獄。八萬四千夫人。同入火坑。八萬四千塔。建立形像。其數亦八萬四千也。此土東晉廬山文殊金像。此其一也。
第四照果寺解脫禪師值文殊感應(出別傳文)
五臺縣照果寺釋解脫。俗性刑本土也。常誦法花。並作佛光等觀。追尋文殊。于東堂之左。再三逢遇。初則禮已尋失。后則親承旨誨。脫請問文殊曰。大士如何利益此土愚癡無智闕信難化眾生。文殊告曰。我一日三時。入破散眾魔三時。破此土眾生魔業。入智母三昧。破愚癡暗。往地獄中。一一地獄現作佛身。放光說法。往餓鬼城。能施飲食。餘人所施。入口化為火炭。唯我所施。能益身心。生天解脫。入畜生道。能除愚癡。開悟智解。皆令發菩提心。脫又問曰。何眾生得化度。文殊曰。畫我形像。造我形像。或以手爪。或如奄羅草。口自發言稱南無。如此眾生。易可化度。自餘眾生。雖盡悲心。以自業故難可化度。又問。脫如何即悟無生永無退落。文殊曰。汝往昔造我形像三寸許。善根既熟。今何須親禮於我。所自悔責必悟解耳。脫敬承聖旨。因自內求。乃悟無生。兼增法喜。乃感諸佛現身說法矣。
第五釋智猛畫文殊精誠供養感應(出別傳等文)
釋智猛。少甚愚癡。都無分
【現代漢語翻譯】 文殊菩薩顯現在鑊（古代的一種烹飪器具）中，火焰熾盛而水卻清澈，並從中生出青蓮花。國王內心感悟，當日便下令摧毀監獄。八萬四千位夫人一同進入火坑，同時建立了八萬四千座佛塔，塑造佛像，數量也是八萬四千。此地的東晉廬山文殊金像，就是其中之一。
第四則故事是關於照果寺的解脫禪師遇到文殊菩薩的感應（出自《別傳文》）。
五臺縣照果寺的釋解脫，俗姓刑，是本地人。他經常誦讀《法華經》，並修習佛光等觀想，追尋文殊菩薩。在東堂的左側，他多次遇到文殊菩薩。最初是禮拜之後隨即消失，後來則親自接受文殊菩薩的教誨。解脫禪師請問文殊菩薩說：『大士，您如何利益此土愚癡無智、缺乏信心、難以教化的眾生呢？』文殊菩薩告訴他：『我一日三次，進入破散眾魔的三昧，三次破除此土眾生的魔業。進入智母三昧，破除愚癡的黑暗。前往地獄中，在每一個地獄都顯現佛身，放光說法。前往餓鬼城，能夠施予飲食。其他人所施的食物，進入餓鬼口中會化為火炭，只有我所施的食物，能夠利益他們的身心，使他們得以昇天解脫。進入畜生道，能夠消除它們的愚癡，開啟它們的智慧，使它們都能發起菩提心。』解脫禪師又問：『什麼樣的眾生能夠被化度呢？』文殊菩薩說：『畫我的畫像，塑造我的形像，或者用手指甲，或者用奄羅草，口中自發地稱念「南無（皈依）」。這樣的眾生，容易被化度。其餘的眾生，即使盡了悲心，也因為自身的業力難以被化度。』又問：『弟子如何才能證悟無生，永不退轉呢？』文殊菩薩說：『你往昔曾經塑造過三寸左右的我的形像，善根已經成熟，現在又何必親自禮拜我呢？只要自我懺悔責備，必定能夠領悟。』解脫禪師恭敬地接受文殊菩薩的聖旨，因此向內尋求，於是證悟了無生，並且增加了法喜，因此感得諸佛現身說法。
第五則故事是關於釋智猛繪製文殊菩薩像，以精誠之心供養而得到感應（出自《別傳》等文獻）。
釋智猛，年少時非常愚癡，完全沒有分辨能力。
【English Translation】 Manjushri (Bodhisattva of Wisdom) appeared in a cauldron (an ancient cooking utensil). The fire was blazing, yet the water remained clear, and blue lotuses grew from it. The king, feeling enlightened, ordered the prison to be destroyed that very day. Eighty-four thousand consorts entered the fiery pit together, and eighty-four thousand pagodas were built, enshrining images of Manjushri, also numbering eighty-four thousand. The golden statue of Manjushri at Mount Lu in the Eastern Jin Dynasty is one of these.
The fourth story is about Chan Master Jietuo (Liberation) of Zhaoguo Temple encountering a response from Manjushri (from 'Separate Biography').
Shi Jietuo (Liberation) of Zhaoguo Temple in Wutai County, whose lay surname was Xing, was a local. He often recited the Lotus Sutra and practiced visualizations such as the Buddha Light Visualization, seeking Manjushri. He encountered Manjushri repeatedly to the left of the Eastern Hall. Initially, he would bow and then Manjushri would disappear. Later, he personally received Manjushri's teachings. Jietuo asked Manjushri: 'Great Bodhisattva, how do you benefit the foolish, ignorant, faithless, and difficult-to-transform beings of this land?' Manjushri told him: 'Three times a day, I enter the Samadhi of Breaking and Scattering Demons, breaking the demonic karma of the beings of this land three times. I enter the Samadhi of the Mother of Wisdom, breaking the darkness of ignorance. I go to the hells, manifesting as a Buddha in each hell, emitting light and teaching the Dharma. I go to the city of hungry ghosts, able to give food. The food given by others turns into burning coals in their mouths, but only the food I give can benefit their bodies and minds, allowing them to be reborn in the heavens and attain liberation. I enter the animal realm, able to remove their ignorance, open their wisdom, and enable them all to generate Bodhicitta (the aspiration for enlightenment).' Jietuo then asked: 'What kind of beings can be transformed?' Manjushri said: 'Those who paint my image, create my image, or use their fingernails or the amra grass, and spontaneously utter 'Namo (Homage)'. Such beings are easy to transform. Other beings, even if they have great compassion, are difficult to transform due to their own karma.' He also asked: 'How can I realize non-birth and never regress?' Manjushri said: 'In the past, you created an image of me about three inches tall. Your roots of goodness are already ripe, so why do you need to personally bow to me now? As long as you repent and blame yourself, you will surely understand.' Jietuo respectfully accepted Manjushri's holy decree, and therefore sought within, and thus realized non-birth, and also increased his Dharma joy, and therefore sensed the Buddhas appearing to teach the Dharma.
The fifth story is about Shi Zhimeng painting an image of Manjushri and sincerely making offerings, receiving a response (from 'Separate Biography' and other texts).
Shi Zhimeng was very foolish when he was young and had no discernment at all.
別心。其父為用錢三十文。畫文殊像。令其子對像。夢像放光。照兒頂光入頂。覺後有自然辨智。如學法長年比丘。更質經律等如文。諳誦文義。無所不了。出家之後。才智超人。號曰智猛。文殊化作梵僧。而來此土。謁智猛矣。
第六五臺縣張元通造文殊形像感應(新錄)
張元通。信心貞固。發願造文殊像高三尺。安室內方供養。至夜三更。梵僧兩三。手執香爐。來至室內。繞像三匝。忽然不見。彌發信心供養香花。明日日西。像放光至五更。通夢見。十方諸佛來集室內。以妙花供養形像云。是我本師。以敬師故。我等供養。諸佛亦以妙瓔珞。供養元通。汝以信心。造我師像故來供養。通夢中白諸佛言。十方世界造文殊像。及能畫之者。諸佛皆向其處耶。佛言。十方世界。若有此事。我等皆供養之。何以故。我等發心。皆是文殊教化力。若有歸依文殊者。超過歸依十方諸佛。即說偈言。
文殊大聖尊 十方諸佛師 歸依供養者 超供養諸佛
說是偈已。忽然不現。通復見聖眾來迎云。吾生金色世界云云。通在生之時。隱而不語。注遺書收箱。壽終之後。人披見之。其像移照果寺。靈驗見在矣。
第七宋路照大后造普賢菩薩像感應(出冥祥記冥感傳)
宋路照大后。大明
{ "translations": [ "別心（人名）。他的父親用三十文錢，畫了一幅文殊像（Manjushri，智慧的象徵）。讓他的兒子對著畫像。夢見畫像放出光明，照在兒子的頭頂，光芒進入頭頂。醒來后就有了自然的辨別智慧，如同學習佛法的長年比丘（bhiksu，佛教僧侶）。更能質問經律等問題，如同原文一樣，熟悉背誦文句含義，沒有不瞭解的。出家之後，才智超人，號稱智猛（人名）。文殊菩薩化作梵僧（brahman，婆羅門僧侶），來到此地，拜訪智猛了。", "", "第六 五臺縣張元通造文殊形像感應(新錄)", "", "張元通（人名）。信心堅定。發願造一尊高三尺的文殊像。安放在室內供養。到了夜裡三更時分，兩三個梵僧（brahman，婆羅門僧侶），手執香爐，來到室內，繞像三圈，忽然不見。更加發心供養香花。第二天太陽西落時，佛像放出光明直到五更。張元通夢見，十方諸佛來聚集在室內，用美妙的花供養佛像說：『這是我的本師（original teacher）。因為尊敬老師的緣故，我們來供養。』諸佛也用美妙的瓔珞，供養張元通。『你因為有信心，造了我老師的佛像，所以我們來供養。』張元通在夢中問諸佛說：『十方世界建造文殊像，以及能夠繪畫文殊像的人，諸佛都會前往那裡嗎？』佛說：『十方世界，如果有這樣的事情，我們都會去供養。為什麼呢？因為我們發心，都是文殊教化的力量。如果有人歸依文殊，超過歸依十方諸佛。』即說偈語：", "", "文殊大聖尊，十方諸佛師，歸依供養者，超供養諸佛。", "", "說完偈語后，忽然消失不見。張元通又看見聖眾來迎接他說：『我將往生金色世界』等等。張元通在世的時候，隱而不語，將遺書收藏在箱子里。壽終之後，人們打開箱子看見了遺書。那尊佛像被移到照果寺，靈驗至今還在。", "", "第七 宋路照大后造普賢菩薩像感應(出冥祥記冥感傳)", "", "宋 路照大后（人名）。大明" ], "english_translations": [ 'Bie Xin (personal name). His father used thirty coins to paint a Manjushri (symbol of wisdom) image. He had his son face the image. He dreamed that the image emitted light, shining on the top of the son\'s head, and the light entered the top of his head. After waking up, he had natural discerning wisdom, like a long-term bhiksu (Buddhist monk) who studies the Dharma. He could even question the sutras and vinaya, etc., as if from the original text, familiar with reciting the meaning of the sentences, and there was nothing he did not understand. After becoming a monk, his talent and wisdom surpassed others, and he was known as Zhimeng (personal name). Manjushri Bodhisattva transformed into a brahman (Brahmin monk) and came to this land to visit Zhimeng.', "", "Sixth: Zhang Yuantong of Wutai County Creates a Manjushri Image and Receives a Response (Newly Recorded)", "", "Zhang Yuantong (personal name) had steadfast faith. He vowed to create a three-foot-tall Manjushri image. He placed it in his room for worship. At the third watch of the night, two or three brahmans (Brahmin monks), holding incense burners in their hands, came to the room, circled the image three times, and suddenly disappeared. He further strengthened his faith and offered incense and flowers. The next day, when the sun was setting, the image emitted light until the fifth watch. Zhang Yuantong dreamed that Buddhas from the ten directions gathered in the room and offered wonderful flowers to the image, saying, 'This is my original teacher. Because of our respect for the teacher, we come to make offerings.' The Buddhas also offered wonderful necklaces to Zhang Yuantong. 'Because you have faith and created the image of my teacher, we come to make offerings.' In his dream, Zhang Yuantong asked the Buddhas, 'If people in the ten directions create Manjushri images, and those who can paint Manjushri images, will all the Buddhas go there?' The Buddha said, 'If there is such a thing in the ten directions, we will all go to make offerings. Why? Because our aspiration is all due to the power of Manjushri's teachings. If someone takes refuge in Manjushri, it surpasses taking refuge in the Buddhas of the ten directions.' Then he spoke a verse:", "", "Manjushri, the Great Sage, is the teacher of the Buddhas of the ten directions. Those who take refuge and make offerings surpass offering to all the Buddhas.", "", "After saying the verse, he suddenly disappeared. Zhang Yuantong then saw the holy assembly coming to greet him, saying, 'I will be reborn in the golden world,' and so on. When Zhang Yuantong was alive, he remained silent and hid his will in a box. After his death, people opened the box and saw the will. The image was moved to Zhaoguo Temple, and its miraculous effects are still visible today.", "", "Seventh: Song Dynasty Empress Lu Zhao Creates a Samantabhadra Bodhisattva Image and Receives a Response (From the Record of Dark Omens and the Transmission of Dark Sensations)", "", "Song Dynasty Empress Lu Zhao (personal name). Daming" ] }
四年。造普賢菩薩。乘寶輿白象。安中興禪房。因說講于寺。其年十月八日。齊畢解坐會。僧二百人。於時寺宇始講。帝甚留心贊蹕臨幸。句必致四。僧從對敕。禁衛嚴肅。爾日僧名有定熟摩久之。忽有一僧。豫于座次。風毗秀舉。□堂驚矚。齊主與語。往還百餘之。忽不復見。列莚同睹。識其神人矣。
第八窺沖法師造普賢像免難到印度感應(出求法記)
窺沖法師交州人也。志望達到印度。即發願造普賢像祈請云。普賢大士。有恒順眾生愿。豈舍貧道誠志。更感夢。普賢乘白象。摩沖頂言。汝有誠志。將往印度。若有留滯。我必救云。夢覺歡喜。與明遠同舶。而泛南海。忽遭惡風。欲墮羅剎國。沖專念普賢。其像現舶上。風靜向獅子國。又復遭摩竭魚難。沖專念普賢。其像現舶上。大魚合口而去。免難到師子國。更向西印度。見玄照法師。共請中印度。禮菩提樹。更到竹林園。遇微疾。如夢見普賢云。依聖力滿足本願。獲六根凈。無令生悵。注遺書卒云云。
第九高陲秦安義蒙普賢救療感應(出感應傳)
秦安義者高陸人也。從少至長。放鷹射獵以為家業。一日所殺不知幾千。月至月歲至歲。殺生都不可思計算。邪見之人云。安義好殺身無恙。生年五十有八。忽發瘡病。濃血穢身。臭氣
【現代漢語翻譯】 現代漢語譯本： 四年，（他）塑造了普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩行愿的菩薩），乘坐寶輿白象，安放在中興禪房。因此在寺廟裡說法講經。那年十月八日，齊備瞭解座會，僧人二百人。當時寺廟剛開始講經，皇帝非常留心，讚揚並親臨。每句話都必定重複四次。僧人遵從皇帝的命令，禁衛森嚴。當時僧人中有名叫定熟摩久之的。忽然有一位僧人，預先坐在座位上，風度翩翩，舉止優雅，整個殿堂都驚奇地注視著他。齊主與他交談，來來回回一百多句，忽然就不見了。在座的人都親眼看見，知道他是神人啊。
第八，窺沖法師塑造普賢像免難到印度感應（出自《求法記》）
窺沖法師是交州人。志向是到達印度。於是發願塑造普賢像祈請說：『普賢大士（Samantabhadra，普賢菩薩的尊稱），有恒順眾生愿。難道會捨棄貧道的誠心嗎？』更感應到夢境，普賢（Samantabhadra）乘坐白象，摩著窺沖的頭頂說：『你有誠心，將要前往印度。如果遇到阻礙，我必定救你。』夢醒后歡喜。與明遠同船，航行南海。忽然遭遇惡劣的風暴，將要墜入羅剎國（Rakshasa，惡鬼居住的國家）。窺沖專心念誦普賢（Samantabhadra），普賢像顯現在船上。風平浪靜，船駛向獅子國（Sri Lanka，斯里蘭卡古稱）。又遭遇摩竭魚（Makara，一種海中怪獸）的災難。窺沖專心念誦普賢（Samantabhadra），普賢像顯現在船上。大魚張開嘴巴離去。免除了災難到達師子國（Sri Lanka）。又前往西印度，見到玄照法師。共同前往中印度，禮拜菩提樹（Bodhi Tree，釋迦牟尼成道的樹）。又到竹林園（Venuvana，佛教最早的寺院之一），得了輕微的疾病。在夢中見到普賢（Samantabhadra）說：『依靠聖力滿足本願，獲得六根清凈。不要感到遺憾。』寫下遺書去世等等。
第九，高陲秦安義蒙普賢救療感應（出自《感應傳》）
秦安義是高陸人。從小到大，以放鷹射獵為家業。一天所殺的動物不知幾千，一月又一月，一年又一年，殺生都不可思議地多。邪見的人說：『安義這麼好殺，身體卻沒事。』活到五十八歲，忽然得了瘡病，膿血沾滿全身，臭氣熏天。
【English Translation】 English version: In the fourth year, he created the Samantabhadra Bodhisattva (普賢菩薩, symbolizing the vows and practices of a Bodhisattva), riding a white elephant in a jeweled carriage, and placed it in the Zhongxing Meditation Hall. Consequently, he lectured and preached at the temple. On the eighth day of the tenth month of that year, the assembly was dismissed, with two hundred monks present. At that time, the temple had just begun lecturing, and the emperor paid close attention, praising and personally attending. Every sentence was repeated four times. The monks obeyed the emperor's command, and the guards were strict. At that time, among the monks was one named Dingshu Mojiu Zhi. Suddenly, a monk appeared, seated in advance, with elegant demeanor and graceful gestures, astonishing the entire hall. The Qi ruler spoke with him, exchanging over a hundred sentences, and then he suddenly disappeared. All those present witnessed it, recognizing him as a divine being.
Eighth, the story of Dharma Master Kuichong creating the Samantabhadra image, avoiding disaster, and reaching India (from 'Records of Seeking the Dharma')
Dharma Master Kuichong was a native of Jiaozhou. His aspiration was to reach India. He then vowed to create an image of Samantabhadra (普賢, the Bodhisattva of Universal Goodness) and prayed, saying, 'Great Bodhisattva Samantabhadra (普賢大士, an honorific title for Samantabhadra), you have the vow to always accord with sentient beings. Would you abandon the sincere aspiration of this poor monk?' He further experienced a dream, in which Samantabhadra (普賢) rode a white elephant and touched Kuichong's head, saying, 'You have a sincere aspiration to go to India. If you encounter any obstacles, I will surely save you.' He awoke from the dream with joy. He sailed the South Sea with Mingyuan. Suddenly, they encountered a terrible storm, threatening to fall into the Rakshasa country (羅剎國, land of demons). Kuichong single-mindedly recited Samantabhadra (普賢), and the image of Samantabhadra appeared on the ship. The wind calmed, and the ship sailed towards the Lion Country (獅子國, ancient name for Sri Lanka). Again, they encountered the danger of the Makara fish (摩竭魚, a mythical sea creature). Kuichong single-mindedly recited Samantabhadra (普賢), and the image of Samantabhadra appeared on the ship. The large fish opened its mouth and left. He avoided the disaster and arrived at the Lion Country (師子國). He then went to West India and met Dharma Master Xuanzhao. Together, they went to Central India to pay homage to the Bodhi Tree (菩提樹, the tree under which Shakyamuni attained enlightenment). They also went to the Bamboo Grove Monastery (竹林園, one of the earliest Buddhist monasteries). He contracted a minor illness. In a dream, he saw Samantabhadra (普賢) saying, 'Rely on the power of the sacred to fulfill your original vow, and attain purity of the six senses. Do not be regretful.' He wrote his will and passed away, and so on.
Ninth, the story of Gao Chui's Qin Anyi receiving Samantabhadra's healing and response (from 'Records of Responses')
Qin Anyi of Gao Lu was a native of Gao Lu. From a young age, he made his living by falconry and hunting. The number of animals he killed in a day was unknown, perhaps thousands, month after month, year after year, the killing was unimaginably vast. People with wrong views said, 'Anyi is so fond of killing, yet his body is unharmed.' He lived to the age of fifty-eight, when he suddenly developed sores, with pus and blood covering his body, and a foul odor.
不可親附。義婦日出之時見瘡。一一皰皆似雉嘴。生希有心。呼兒子皆云似雉嘴。更告親屬。凡有所見。皆云似雉嘴唇。唇如動。爾時馳使者。請僧道俊法師。以明其狀。俊曰。此人鷹獵罪報重積。現身尚還所唼食。自非悔力。甚難救療。問安義曰。身心奈何。答云。身心如舂。閉目見無量鳥獸嘊齜啄餐骨肉。愿師見救療。俊曰。現苦如此。況復后苦。須懺其罪。義云。愿垂慈訓。俊曰。造普賢像。方得謝愆。如斯之頃。悶絕氣絕。親屬啼泣。俊勸造形像。修普賢懺。三日方醒云。吾初見。馬頭牛頭。怒目揸掣云。汝愚氣人。所殺之生雉雞等類。入身咀嚼皮肉。鹿羊等者。杜廳各各訴非分奪命。王依愬狀。遣使召問。不可違拒。即返傳四友。入火車中。忽追將還途中。無奈何事。值一人沙門折磨其身。熱苦暫息。遂至王廳。見百千萬億禽獸杻械枷鎖而縛。反縛罪人。爾時先沙門來。王從座起合掌而立。沙門入廳就座。王次入坐。沙門曰。此人是我檀越。親屬為供養我。而悔其釁。將放赦之。王曰。阿師所言。不可堅拒。今依所殺有情愬。方召勘之。此事如何。沙門曰。朋友知識在人間。為修懺悔。迴向彼諸所殺生類。怨者皆解怨心方脫苦。王曰。實如師說。宜將放還。王從座起。禮沙門曰。阿師共還。爾時沙門。將安
{ "translations": [ "現代漢語譯本：不可親近。義婦（善良的婦女）在太陽升起時看到瘡，每一個皰都像雉雞的嘴。她產生了稀有的想法，呼喚兒子們都說像雉雞的嘴。她還告訴親屬，凡是她所看到的，都說像雉雞的嘴唇，嘴唇好像在動。當時，她派人快馬加鞭去請僧道俊法師，來查明情況。道俊法師說：『這個人因為捕鷹打獵的罪業深重，現在身體正在償還被鷹獵所吞噬的食物。如果不是真心懺悔，很難救治。』他問安義（人名）說：『你的身心怎麼樣了？』安義回答說：『我的身心就像在舂米一樣，閉上眼睛就能看到無數的鳥獸齜牙咧嘴地啄食我的骨肉，希望法師能夠救我。』道俊法師說：『現在受的苦已經這樣了，更何況是將來的苦呢？必須懺悔你的罪業。』安義說：『希望您能慈悲教導我。』道俊法師說：『造普賢菩薩像，才能消除罪過。』就在這個時候，安義悶絕，氣息斷絕，親屬們都啼哭。道俊法師勸他們造普賢菩薩像，修普賢懺。三天後，安義才醒來說：『我最初看到馬頭羅剎和牛頭羅剎，怒目圓睜地抓住我說：你這個愚蠢的人，你所殺的雉雞等生物，進入我的身體咀嚼我的皮肉。鹿羊等動物，在都廳各自訴說你非分奪命。閻羅王根據訴狀，派人來召問我，不可違抗。』隨即又被送回四友（地獄），進入火車（地獄刑具）中。忽然又被追趕回來，途中不知發生了什麼事。遇到一位沙門（和尚）折磨他的身體，熱苦才暫時停止。於是到了閻羅王的大廳，看到成百上千萬的禽獸被戴著手銬腳鐐捆綁著，反過來捆綁著罪人。這時，先前的沙門來了，閻羅王從座位上站起來，合掌而立。沙門進入大廳就座，閻羅王才入座。沙門說：『這個人是我的檀越（施主），他的親屬為我供養，並且懺悔他的罪過，請放了他吧。』閻羅王說：『阿師（對僧人的尊稱）您說的話，我不能堅決拒絕。但現在是根據他所殺的有情眾生的訴狀才召他來審問的，這件事該怎麼辦呢？』沙門說：『他的朋友知識在人間，為他修行懺悔，迴向給那些被他所殺的眾生，怨恨的人都解除了怨恨之心，才能脫離苦難。』閻羅王說：『確實像您說的那樣，應該放他還陽。』閻羅王從座位上站起來，禮拜沙門說：『阿師一起回去吧。』當時沙門帶著安義", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", 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"現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", "現代漢語譯本：", 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"現代漢語譯
共出。忽見古家。以錫辟口。入安歘然不見。是時親屬謂安曰。為汝造像。像即救安。安聞是語。喜悲交集。身瘡方愈。氣力調和。更舍所有。供養其像。刎發出家。誡家族子孫曰。以電露身。莫犯重罪。殺一生命。多劫受殃。冥事皆實。不可免過。唯留此言。不知去處矣。
第十上定林寺釋普明見普賢身感應(出唐僧傳)
齊上定林寺釋普明。懺悔為業誦法花。每至勸發。輒見普賢乘白象王在其前云云。
第十一烏長那國達麗羅川中彌勒木像感應(出外國記)
北印度烏長那國(或云馮杖)達麗羅川中有精舍。刻木彌勒像。金色靈異潛通長十丈餘。佛滅度后。末田地大阿羅漢之所造也。尊者作是念。釋迦大師。以滅度弟子。遠彌勒三會脫者。多釋迦遺法中。一稱南無者。一摶施食人也。菩薩上生兜率。眾生依何見真容。但恐造像。不似妙體。即以神力。攜引工匠。升兜率天。面見真相三返。以後方就造功。在天之時。彌勒告末田地言。我以天眼。觀見三千大千世界。其中有造我像者。密遣青衣。冥資其功。彼人決定。不墮惡道。我成佛時。其像為前導。來至我所。爾時贊言。善哉汝等眾生。釋迦正像末。我相似像引來至我所。爾時像升虛空。放光說偈。聞者流淚。得三乘道果。末田地恭受
【現代漢語翻譯】 現代漢語譯本：
共同出資。忽然看見古家，用錫片封住（死者）的口，放入棺材后忽然不見了。當時親屬對安說：『為你造像，佛像就能救你。』安聽到這話，悲喜交加，身上的瘡才剛剛痊癒，氣力也調和了。於是拿出所有家產，供養佛像，並割發出了家。他告誡家族子孫說：『這如電如露的身體，千萬不要犯下嚴重的罪過。殺害一條生命，多生多劫都要遭受災殃。陰間的事情都是真實的，無法逃脫懲罰。』只留下這些話，就不知道去了哪裡。 現代漢語譯本：
第十 上定林寺釋普明見普賢菩薩身感應（出自《唐僧傳》）
齊朝上定林寺的釋普明法師，以懺悔為修行，誦讀《法華經》。每次讀到《勸發品》時，總能看見普賢菩薩乘坐著白象王在他面前。 現代漢語譯本：
第十一 烏長那國達麗羅川中彌勒木像感應（出自《外國記》）
北印度烏長那國（或稱馮杖）達麗羅川中有一座精舍，裡面供奉著一尊木刻的彌勒像，金光閃耀，靈異潛通，高十丈多。這是佛陀滅度后，末田地（Madhyantika，佛陀弟子名）大阿羅漢所造的。尊者這樣想：『釋迦牟尼（Sakyamuni）大師已經滅度，他的弟子中，將來能從彌勒（Maitreya）三次法會中解脫的人很多，在釋迦遺法中，哪怕只念一聲「南無（Namo，皈依）」，哪怕只佈施一小團食物的人，都能得度。菩薩（Bodhisattva）將要上生兜率天（Tusita Heaven），眾生依靠什麼才能見到他的真容呢？只是擔心造出的佛像，不像菩薩的妙好之身。』於是用神通，攜帶工匠，升到兜率天，讓他們親眼見過彌勒菩薩的真相三次，然後才開始建造佛像。在天上的時候，彌勒菩薩告訴末田地說：『我用天眼觀察三千大千世界，其中有建造我佛像的人，我會秘密派遣青衣神，暗中資助他們的功德。這些人決定不會墮入惡道。我成佛的時候，這尊佛像會作為前導，來到我這裡。』那時，彌勒佛會讚歎說：『善哉！你們這些眾生，在釋迦牟尼佛的正法像法末法時期，用與我相似的佛像，將你們引到我這裡。』那時，佛像會升到虛空中，放出光明，說出偈語，聽到的人都會流下眼淚，證得聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）和菩薩乘（Bodhisattvayana）的道果。末田地恭敬地接受了這些教誨。
【English Translation】 English version:
They contributed together. Suddenly, they saw an old family sealing the mouth with tin and placing (the deceased) in the coffin, then suddenly he disappeared. At that time, the relatives said to An: 'If we make an image for you, the image will save you.' When An heard these words, joy and sorrow mingled. The sores on his body had just healed, and his strength was restored. He then gave away all his possessions to make offerings to the image and shaved his head to become a monk. He warned his family and descendants, saying: 'This body, like lightning and dew, must not commit serious sins. Killing one life will bring suffering for many kalpas. The affairs of the underworld are all real, and there is no escaping punishment.' Leaving only these words, no one knew where he went. English version:
Chapter 10: The Venerable Puming of Shang Dinglin Temple Sees the Body of Samantabhadra and Experiences a Response (From the Biography of Tang Monks)
The Venerable Puming of Shang Dinglin Temple in the Qi Dynasty practiced repentance and recited the Lotus Sutra. Every time he reached the 'Chapter on Encouraging Devotion', he would see Samantabhadra (普賢, Universal Worthy Bodhisattva) riding a white elephant king in front of him. English version:
Chapter 11: The Response of the Wooden Maitreya Image in the Darada River of the Udyana Country (From the Record of Foreign Countries)
In the Darada River of the Udyana (烏長那國, or Fengzhang) country in Northern India, there is a monastery. Inside is enshrined a wooden Maitreya (彌勒, the future Buddha) image, golden and mysteriously powerful, over ten zhang in height. It was made by the great Arhat Madhyantika (末田地, a disciple of the Buddha) after the Buddha's Parinirvana (滅度, passing away). The Venerable One thought: 'Sakyamuni (釋迦牟尼, the historical Buddha) Master has already passed away. Among his disciples, many will be liberated from Maitreya's three assemblies in the future. In Sakyamuni's remaining Dharma, even uttering 'Namo (南無, Homage)' once, even giving a handful of food in charity, can lead to liberation. The Bodhisattva (菩薩, enlightenment being) will ascend to Tusita Heaven (兜率天, one of the six heavens of the desire realm). What will sentient beings rely on to see his true form? I only fear that the image made will not resemble his wondrous body.' Therefore, he used his supernatural powers to take craftsmen to Tusita Heaven, allowing them to see Maitreya Bodhisattva's true form three times before beginning to build the image. While in heaven, Maitreya told Madhyantika: 'I use my heavenly eye to observe the three thousand great thousand worlds. Among them are those who build my image. I will secretly send blue-clad deities to secretly support their merit. These people will definitely not fall into the evil realms. When I become a Buddha, this image will be the guide, coming to me.' At that time, Maitreya Buddha will praise: 'Excellent! You sentient beings, in the Dharma-Ending Age of Sakyamuni Buddha, use an image similar to me to lead you to me.' At that time, the image will rise into the sky, emit light, and speak verses. Those who hear it will shed tears and attain the fruits of the Sravakayana (聲聞乘, Hearer Vehicle), Pratyekabuddhayana (緣覺乘, Solitary Realizer Vehicle), and Bodhisattvayana (菩薩乘, Bodhisattva Vehicle). Madhyantika respectfully received these teachings.
旨誨。功乃畢焉。自有佛法僧法流東土矣。
第十二濟陽江夷造彌勒像感應(出僧傳)
晉世有燋國戴逵。字安道。逵第二子顆。字仲若。素韻淵澹雅好丘國。既負荷幽真。亦繼志巧。逵每制像共參慮。濟陽江夷。少與顆友。夷嘗托顆。造觀世音像。到力殷思。欲令盡美。而相好不圓。積年無成。后夢有人告之曰。江夷于觀音無加。可改為彌勒菩薩。戴即停手。馳書報江。未及發而江書已至。俱於此夕感夢。語事符同。戴喜于神通。即改為彌勒。應於是解手成妙。初不稽思。光顏圓滿。俄爾而成。有識贊感悟因緣之匪差矣。
第十三釋沿謣造彌勒菩薩感應(新錄)
釋沿謣。少而出家。有義學喜譽。常愿生兜率天。作兜率天宮觀。注義源四卷。夢有青衣童子。告謣云。師若欲生兜率天奉見慈氏大士。方造形像觀真容。覺即刻木為像。生年七十有餘而卒。臨終之時。告徒眾曰。我所造像。現虛空中。從像生天矣。
第十四釋詮明法師發願造慈氏菩薩三寸檀像感應(新錄)
釋詮明法師。發願造三寸刻檀慈氏菩薩像。祈誓生兜率天。著上生經抄四卷。以明幽玄。夢其像漸長大。金色光明。赫灼對明微笑。明白像言。我等愿求生兜率天。將得生不。像言。我既得釋迦文大師要勢付屬。
【現代漢語翻譯】 旨意已經傳達，功德圓滿完成。從此以後，佛法僧三寶的教法開始在東土流傳。
第十二則感應事蹟：濟陽人江夷建造彌勒佛像的感應（出自《僧傳》）
晉朝時，燋（qiáo）國有一位名叫戴逵（kuí）（字安道）的人。戴逵的第二個兒子叫戴顆（字仲若），他一向性情恬淡，喜愛山水田園。他既有隱士的志向，又繼承了父親的精巧技藝。戴逵每次製作佛像，都與戴顆共同商議。濟陽人江夷，年輕時就與戴顆交好。江夷曾經委託戴顆製作觀世音菩薩像。戴顆竭盡心思，想要做到盡善盡美，但是菩薩的相好始終不夠圓滿，多年沒有成功。後來，江夷夢見有人告訴他說：『江夷與觀音菩薩沒有緣分，可以改為彌勒菩薩。』戴顆於是停止製作觀音像，寫信告訴江夷。信還沒來得及發出，江夷的信已經到了。兩人都在當晚夢到了相同的事情，所說的話完全一致。戴顆對這種神通感到高興，立刻改為製作彌勒菩薩像。結果非常順利，很快就完成了精妙的佛像，起初的困惑思索完全消失，佛像的光彩容顏圓滿無缺，頃刻之間就完成了。有見識的人讚嘆說，感應悟道的因緣真是絲毫不差啊。
第十三則感應事蹟：釋沿謣（yú）建造彌勒菩薩像的感應（出自《新錄》）
釋沿謣，從小就出家，以精通佛理和美好的名聲而聞名。他常常發願往生兜率天（dōushuàitiān）（欲界天之一，彌勒菩薩的居所）。他建造了兜率天宮的景象，並註釋了《義源》四卷。他夢見一位青衣童子告訴沿謣說：『法師如果想要往生兜率天，奉見慈氏大士（彌勒菩薩的別稱），就應當塑造佛像，觀想他的真實容貌。』沿謣醒來后，立刻用木頭雕刻佛像。他活到七十多歲去世。臨終的時候，他告訴弟子們說：『我所建造的佛像，現在顯現在天空中，我將從佛像那裡往生天界了。』
第十四則感應事蹟：釋詮明法師發願建造三寸檀木慈氏菩薩像的感應（出自《新錄》）
釋詮明法師，發願建造一尊三寸長的檀木慈氏菩薩像，祈求發誓往生兜率天。他撰寫了《上生經抄》四卷，來闡明深奧的道理。他夢見自己所造的佛像逐漸長大，金色的光芒明亮耀眼，對著他微笑。佛像明白地對他說：『我們都希望往生兜率天，能夠如願往生嗎？』佛像回答說：『我已經得到釋迦文大師（釋迦牟尼佛）的重要囑託。』
【English Translation】 The decree has been delivered, and the merit is perfectly accomplished. From this point forward, the teachings of the Buddha, Dharma, and Sangha will flow into the Eastern Land.
Twelfth responsive manifestation: Jiang Yi of Jiyang built a Maitreya image and received a response (from Biographies of Monks).
During the Jin Dynasty, there was a man from Jiao State named Dai Kui (courtesy name Andao). Dai Kui's second son was Dai Ke (courtesy name Zhongruo). He was naturally serene and fond of hills and countryside. He bore the burden of reclusion and also continued his father's skillful craftsmanship. Dai Kui would consult with him whenever he made an image. Jiang Yi of Jiyang was a friend of Dai Ke from a young age. Jiang Yi once entrusted Dai Ke to create an image of Avalokiteshvara (Guanshiyin) Bodhisattva. Dai Ke put his heart and soul into it, wanting to make it perfect, but the auspicious features were never complete, and he did not succeed for many years. Later, he dreamed that someone told him, 'Jiang Yi has no affinity with Avalokiteshvara. You can change it to Maitreya Bodhisattva.' Dai Ke then stopped working on the Avalokiteshvara image and sent a letter to inform Jiang Yi. Before the letter could be sent, Jiang Yi's letter had already arrived. Both had the same dream that night, and the content of their dreams matched. Dai Ke was delighted by this divine manifestation and immediately changed to making a Maitreya image. As a result, he completed the exquisite image effortlessly. The initial confusion and contemplation disappeared, and the image's radiant face was perfectly complete in an instant. Those with knowledge praised the unfailing nature of the causes and conditions for responsive enlightenment.
Thirteenth responsive manifestation: The monk Shi Yan Yu built a Maitreya Bodhisattva image and received a response (from New Records).
The monk Shi Yan Yu became a monk at a young age and was known for his understanding of Buddhist principles and his good reputation. He often vowed to be reborn in Tushita Heaven (dōushuàitiān) (one of the heavens in the Desire Realm, the abode of Maitreya Bodhisattva). He created a depiction of Tushita Heaven Palace and wrote a commentary on the four volumes of 'The Source of Meaning'. He dreamed that a boy in green robes told Yan Yu, 'If you wish to be reborn in Tushita Heaven and pay homage to the Great Master Maitreya (another name for Maitreya Bodhisattva), you should create an image and contemplate his true form.' Upon awakening, Yan Yu immediately carved a wooden image. He lived to be over seventy years old and passed away. At the time of his death, he told his disciples, 'The image I created is now appearing in the sky, and I will be reborn in heaven from that image.'
Fourteenth responsive manifestation: Dharma Master Shi Quan Ming vowed to create a three-inch sandalwood image of Maitreya Bodhisattva and received a response (from New Records).
Dharma Master Shi Quan Ming vowed to create a three-inch sandalwood image of Maitreya Bodhisattva, praying and vowing to be reborn in Tushita Heaven. He wrote four volumes of 'Commentary on the Sutra of the Upper Birth' to elucidate profound principles. He dreamed that the image he created gradually grew larger, with golden light shining brightly, smiling at him. The image clearly said to him, 'We all wish to be reborn in Tushita Heaven. Will we be able to be reborn as we wish?' The image replied, 'I have already received the important entrustment of Master Shakyamuni (Shijiamouni fo, Shakyamuni Buddha).'
不念尚不捨之。況有念愿。作是言已。還複本像。明秘不語他人。沒後見遺書中。知其感應。臨終之時。傍人夢見百千青衣人來迎。明指天而去矣。
第十五菩提樹下兩軀觀自在像感應
佛涅槃后。諸國王君王傳。聞佛說金剛座量。遂以兩軀觀自在菩薩像。南北標界。東西而坐。聞諸耆舊曰。此菩薩像身沒不見。佛法當盡。今南隅菩薩沒過臆矣。玄奘法師。大宋皇帝貞觀三年己丑八月。首途西域。周穆王滿五十二年壬申。佛七十九。以二月十五日中夜入滅。至首途年。一千五百七十八年矣。
第十六摩揭陀國孤山觀自在菩薩像感應(出同記及慈恩傳)
摩揭陀國孤山正中精舍。有觀自在菩薩像。軀量雖小。威神盛肅手執蓮花。頂戴佛像。常有數人。斷食要心求見菩薩。七日二七日乃至一月。其有感者。見菩薩妙相莊嚴威光赫奕。從像中出慰喻其人。昔南海僧伽羅國王清旦。以鏡照面。不見其身。乃睹摩訶陀國多羅林中孤山上。有此菩薩像。王深感慶。圖以營求。既至此山。寔唯背似。因建立精舍。興諸供養。其後諸王供養不絕(已上)其供養人。恐諸來者坌污尊儀。去像四面各七步許。豎木拘欄。人來禮拜。皆于拘欄外。不得近像。所奉香花亦遙散。其得花住菩薩手及掛臂者。以為吉祥。以
【現代漢語翻譯】 現代漢語譯本：不念尚且不捨棄，何況是有念想和願望呢？說完這話后，觀音菩薩恢復了原來的形象。明秘沒有告訴別人這件事，去世後人們在他的遺書中得知此事，才知道他得到了菩薩的感應。他臨終的時候，旁邊的人夢見成百上千的青衣人來迎接他，明秘手指天空而去。
第十五個感應是菩提樹下兩尊觀自在菩薩像的感應。
佛陀涅槃后，各國王和君王相傳，聽聞佛陀說過金剛座的尺寸，於是用兩尊觀自在菩薩像，南北作為邊界，東西向而坐。聽老人們說，『如果這兩尊菩薩像完全沉沒不見，佛法就將滅盡。』現在南邊的菩薩像已經沒過胸口了。玄奘法師在大宋皇帝貞觀三年己丑八月，開始前往西域。周穆王第五十二年壬申，佛陀七十九歲，在二月十五日半夜入滅。到玄奘法師出發那年，已經過去一千五百七十八年了。
第十六個感應是摩揭陀國孤山觀自在菩薩像的感應（出自《同記》和《慈恩傳》）。
摩揭陀國孤山正中的精舍里，有一尊觀自在菩薩像。這尊像的軀體雖然小，但威嚴神聖。菩薩手中拿著蓮花，頭頂戴著佛像。經常有人斷食，一心一意地祈求見到菩薩。七天、十四天甚至一個月，其中有得到感應的人，會看見菩薩的妙相莊嚴，威光赫奕，從像中出來安慰那個人。從前南海僧伽羅國的國王在清晨用鏡子照臉，卻看不見自己的身體，而是看見摩揭陀國多羅林中孤山上，有這尊菩薩像。國王深深地感到慶幸，畫了像來尋找。到達這座山後，發現確實只有背影相似。因此建立了精舍，興辦各種供養。之後各國王的供養不斷（以上）。供養的人恐怕後來的人弄髒了菩薩的尊容，就在像的四面各七步遠的地方，豎起木頭欄桿。人們來禮拜，都在欄桿外，不能靠近佛像。所供奉的香花也遠遠地散開，如果花能停留在菩薩的手上或者掛在手臂上，就被認為是吉祥的象徵。
【English Translation】 English version: Not thinking, one still does not abandon it. How much more so with thoughts and vows? After saying this, he returned to his original form. Ming Bi did not tell others about this. After his death, people learned about it from his will and knew that he had received the Bodhisattva's response. At the time of his death, people nearby dreamed of hundreds and thousands of people in blue robes coming to greet him. Ming pointed to the sky and departed.
The fifteenth response is the response of the two Avalokiteśvara (Guānzìzài) images (Avalokiteśvara: The Bodhisattva of Compassion) under the Bodhi tree.
After the Buddha's Nirvana (Nirvana: the state of enlightenment), the kings and rulers passed down the story, hearing that the Buddha had spoken of the dimensions of the Vajra Throne (Vajra Throne: the seat of enlightenment). Therefore, they used two Avalokiteśvara Bodhisattva images, north and south as boundaries, sitting facing east and west. They heard from the elders, 'If these two Bodhisattva images completely sink and disappear, the Buddha's Dharma (Dharma: the teachings of the Buddha) will come to an end.' Now the southern Bodhisattva image has submerged past its chest. The Dharma Master Xuanzang (Xuanzang: a famous Chinese Buddhist monk) set out for the Western Regions in the eighth month of the third year of the Zhenguan era (Zhenguan era: an era during the Tang Dynasty) of the Great Song Emperor, Ji Chou. In the fifty-second year of King Zhou Mu, Ren Shen, the Buddha was seventy-nine years old and entered Nirvana in the middle of the night on the fifteenth day of the second month. By the year of Xuanzang's departure, 1,578 years had passed.
The sixteenth response is the response of the Avalokiteśvara Bodhisattva image on Lonely Mountain in the Magadha Kingdom (Magadha Kingdom: an ancient Indian kingdom) (from 'Records of the Same' and 'Biography of Ci En').
In the center of the Lonely Mountain in the Magadha Kingdom is a monastery with an Avalokiteśvara Bodhisattva image. Although the image is small in size, it is majestic and sacred. The Bodhisattva holds a lotus flower in his hand and wears a Buddha image on his head. There are often several people who fast and wholeheartedly seek to see the Bodhisattva. For seven days, fourteen days, or even a month, those who are responsive will see the Bodhisattva's wonderful appearance, dignified and radiant, coming out of the image to comfort them. Once, the king of the Sinhala Kingdom (Sinhala Kingdom: an ancient kingdom in Sri Lanka) in the Southern Sea looked in the mirror in the early morning but could not see his own body. Instead, he saw this Bodhisattva image on Lonely Mountain in the Tala Forest in the Magadha Kingdom. The king felt deeply grateful and drew a picture to search for it. Upon arriving at this mountain, he found that only the back resembled it. Therefore, he established a monastery and held various offerings. Afterwards, the offerings from the various kings continued (above). The people making offerings, fearing that later people would defile the Bodhisattva's dignity, erected wooden railings seven steps away from each side of the image. People came to worship, all outside the railings, unable to approach the Buddha image. The incense and flowers offered were also scattered from afar. If the flowers could stay on the Bodhisattva's hand or hang on the arm, it was considered an auspicious sign.
為得愿。玄奘法師。欲往求請。乃買種種花。穿之為鬘。將到像所。至誠禮讚。訖而踞跪發三愿。一者於此學已。歸本國得平安無難者。愿花住尊手。二者所修福惠。愿生睹史多宮。事慈氏菩薩。若如意者。愿花貫掛尊兩臂。三者聖教稱眾生中有一分無佛性者。玄奘今自疑。不知有不。若有佛性。修行可成佛者。愿花貫掛尊頸。語訖以花遙散。感得如言。既滿所求。其傍見者言。未曾有。當來若成佛者。愿憶今日因緣。先相度耳。
第十七戒賢論師蒙三菩薩誨示感應(出慈恩傳)
玄奘法師。至摩訶陀國。入世無厭寺。值遇戒賢。眾號為正法藏。賢命覺賢法師曰。汝可為眾說我三年前病惱因緣。覺聞已啼泣捫淚。而說昔緣云。和上昔患風病。每發手足惱急。如火燒刀刺之。痛乍發乍息。凡二十餘載。去三年前。苦痛尤甚。厭惡此身。欲不食取書。于夜中夢三天人。一黃金色。二琉璃色。三白銀色。形貌端正。儀眼輕明。來問和上曰。汝欲棄此身耶。經云。設身有苦。不能厭離於身。汝於過去。曾作國王。多惱眾生故招此報。今宜觀宿愆至誠懺悔。于苦安忍。勤宣經論。自當銷滅。真直爾厭身苦終不盡。和上聞已。至誠禮拜。其金色人。指碧色人。語和上云。汝識不。此是觀自在菩薩。指銀色云。此是慈氏
【現代漢語翻譯】 現代漢語譯本：爲了實現願望，玄奘法師想要前去祈求。於是購買各種鮮花，將它們串成花鬘，帶到佛像前，至誠地禮拜讚頌。完畢后，他跪下併發出三個願望：第一，如果我在此學習完畢后，返回本國能夠平安無事，沒有災難，愿鮮花停留在佛像的手上。第二，我所修的福慧，愿能往生到睹史多宮（Tushita Heaven），侍奉慈氏菩薩（Maitreya Bodhisattva），如果能如我所愿，愿鮮花貫掛在佛像的雙臂上。第三，聖教中說眾生中有一部分沒有佛性，玄奘現在對此感到疑惑，不知道自己是否有佛性。如果有佛性，修行可以成佛，愿鮮花貫掛在佛像的頸上。說完后，他將鮮花遙遙拋散，結果如他所愿。看到的人都說，『從未有過這樣的事。將來如果他能成佛，希望他能記得今日的因緣，先來度化我們。』
第十七 戒賢論師（Shilabhadra）蒙受三位菩薩的教誨和啟示（出自《慈恩傳》）。
玄奘法師到達摩訶陀國（Mahabodhi），進入世無厭寺（probably a monastery）。在那裡拜見了戒賢論師，大家尊稱他為正法藏。戒賢論師命令覺賢法師說：『你可以為大眾講述我三年前生病受苦的因緣。』覺賢法師聽后，哭泣著擦拭眼淚，講述了過去的因緣：『和上（Upaadhyaya，指戒賢論師）過去患有風病，每次發作時手腳都非常痛苦，就像被火燒或刀刺一樣，疼痛時發時息，已經有二十多年了。三年前，痛苦尤其劇烈，厭惡這個身體，想要不吃東西而死去。在夜裡夢見三位天人，一位是黃金色，一位是琉璃色，一位是白銀色，形貌端正，眼睛明亮，前來問和上說：『你想要拋棄這個身體嗎？經中說，即使身體有痛苦，也不能厭離這個身體。你在過去曾經做過國王，因為惱害眾生而招致這樣的果報。現在應該反省過去的罪過，至誠懺悔，對痛苦安忍，勤奮宣講經論，自然會消除罪業。如果只是厭惡身體，痛苦終究不會結束。』和上聽后，至誠地禮拜。那位金色的人指著碧色的人，對和上說：『你認識嗎？這位是觀自在菩薩（Avalokiteśvara Bodhisattva）。』又指著銀色的人說：『這位是慈氏菩薩（Maitreya Bodhisattva）。』
【English Translation】 English version: To fulfill his wishes, the Dharma Master Xuanzang desired to go and pray. So he bought various flowers, strung them into garlands, and brought them to the Buddha image, sincerely prostrating and praising. After finishing, he knelt and made three vows: First, if after completing my studies here, I can return to my country safely and without difficulty, may the flowers remain in the venerable image's hands. Second, may the merit and wisdom I cultivate allow me to be reborn in the Tushita Heaven (Tushita Heaven), serving Maitreya Bodhisattva (Maitreya Bodhisattva); if this is as I wish, may the flowers be hung on the venerable image's arms. Third, the sacred teachings say that among sentient beings, there is a portion without Buddha-nature; Xuanzang now doubts this, not knowing if I have Buddha-nature. If I have Buddha-nature and can attain Buddhahood through practice, may the flowers be hung on the venerable image's neck. After speaking, he scattered the flowers remotely, and the result was as he wished. Those who saw it said, 'Never has there been such a thing. If he becomes a Buddha in the future, may he remember the causes and conditions of today and liberate us first.'
Seventeenth: The Venerable Shilabhadra (Shilabhadra) Receives Instructions and Responses from Three Bodhisattvas (From the Ci En Biography).
The Dharma Master Xuanzang arrived in Magadha (Mahabodhi) and entered the Shi Wu Yan Temple (probably a monastery). There he met Shilabhadra, who was revered by all as the Treasury of the True Dharma. Shilabhadra ordered the Dharma Master Juexian, saying, 'You may tell the assembly about the causes and conditions of my illness and suffering three years ago.' After hearing this, Dharma Master Juexian wept, wiping away his tears, and recounted the past causes and conditions: 'The Upadhyaya (Upaadhyaya, referring to Shilabhadra) used to suffer from wind disease, and each time it flared up, his hands and feet were extremely painful, as if being burned by fire or pierced by knives. The pain came and went, lasting for more than twenty years. Three years ago, the pain was especially severe, and he loathed this body, wanting to die by not eating. In the night, he dreamed of three celestial beings, one golden, one lapis lazuli, and one silver, with upright appearances and bright eyes, who came and asked the Upadhyaya, 'Do you want to abandon this body? The sutras say that even if the body has suffering, one should not loathe it. In the past, you were once a king, and because you troubled sentient beings, you incurred this retribution. Now you should reflect on past transgressions, sincerely repent, endure suffering with patience, and diligently propagate the sutras and treatises, and your karmic obstacles will naturally be eliminated. If you merely loathe the body, the suffering will never end.' After hearing this, the Upadhyaya prostrated sincerely. The golden being pointed to the azure being and said to the Upadhyaya, 'Do you recognize him? This is Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva).' Then he pointed to the silver being and said, 'This is Maitreya Bodhisattva (Maitreya Bodhisattva).'
菩薩。和上即禮拜慈氏。問曰。戒賢常愿生於尊處。不知得不。報云。汝廣傳正法后當生。金色者自言。我是曼殊室利菩薩。我等當見汝空欲捨身。不為利益故來勸汝。當依我語顯揚正法瑜伽論等。遍及未聞。汝身漸安穩。勿憂不差。有支那國僧樂通大法。欲就汝學。汝可傳之。言已不見。自爾以來。和上所病瘳除。僧眾聞者。莫不稱歎希有。玄奘可聖記矣。
第十八戒日王子感自在像感應(出西域等文)
東印度金耳國王名月害。羯若鞠阇國王名王增。大臣辯了勸進先王之子。已君之弟戒日。為王太子。敢不許。即詣兢伽河岸觀自在菩薩像前。斷食祈請。菩薩現形曰。汝于先身。在此林中。為蘭若比丘。而精勤不懈。承茲福力。為此王子。金耳國王。既毀佛法。爾紹王位。宜重興隆。慈悲為志。不久當王五天竺境。於是受教而退襲王位。一一如聖言。三十年兵戈不起矣。
第十九南天竺尸利密多菩薩觀音靈像感應(出釋智猛傳)
秦姚興京兆沙門釋智猛。往游西域。少年至南天竺尸利密多羅菩薩塔。側有精舍。破壞日久。中有金色觀世音菩薩像。雨霜不濕像身。誠心祈請。見空中蓋。傳聞于耆舊曰。昔有菩薩。名曰尸利密多。利生為懷。慈悲兼濟。最悲三途受苦眾生。更發造觀世音像。三
【現代漢語翻譯】 現代漢語譯本：菩薩。和上（Upadhyaya，親教師）立刻禮拜慈氏菩薩（Maitreya，彌勒菩薩）。問道：『戒賢（Śīlabhadra，人名）常愿往生到您那裡，不知能否如願？』慈氏菩薩回答說：『你廣泛傳播正法后，當可往生。』金色人自稱：『我是曼殊室利菩薩（Mañjuśrī，文殊菩薩）。我們看到你空欲捨身，並非爲了利益，故來勸你。應當依我的話，顯揚正法瑜伽論等，普及於未聞之人。你的身體會逐漸安穩，不必憂慮不會痊癒。有支那國（Cīna，中國）的僧人樂通大法，想要向你學習，你可以傳授給他。』說完就不見了。自此以後，和上的疾病痊癒。僧眾聽聞此事，無不稱歎稀有。玄奘（Xuánzàng，唐代高僧）可以作聖記了。
第十八 戒日王子感自在像感應（出自西域等文獻）
東印度金耳國王，名叫月害。羯若鞠阇（Kanyakubja）國王，名叫王增。大臣辯了勸進先王的兒子，也就是君王的弟弟戒日（Harshavardhana），為王太子。戒日不敢應允，就前往兢伽河（Ganges River，恒河）岸邊的觀自在菩薩（Avalokiteśvara，觀音菩薩）像前，斷食祈請。菩薩現形說：『你於前世，在此林中，作為蘭若比丘（araṇyaka bhikṣu，阿蘭若比丘），精勤不懈。承此福力，成為王子。金耳國王既然毀壞佛法，你繼承王位后，應當重新興隆佛法，以慈悲為志。不久將統治五天竺境（Pañca-India，古印度）。』於是戒日接受教誨，退回並繼承王位，一切都如菩薩所言。三十年間，兵戈不起。
第十九 南天竺尸利密多菩薩觀音靈像感應（出自釋智猛傳）
秦姚興時期，京兆沙門釋智猛，前往遊歷西域。少年時到達南天竺尸利密多羅菩薩（Śrīmitra，人名）塔。塔旁有精舍，破壞已久。其中有金色觀世音菩薩像，雨霜不濕像身。釋智猛誠心祈請，見到空中出現寶蓋。傳聞于當地耆舊說：『過去有位菩薩，名叫尸利密多，以利益眾生為懷，慈悲兼濟，尤其悲憫三途受苦的眾生，因此發願建造觀世音像。』
【English Translation】 English version: Bodhisattva. The Upadhyaya (親教師, personal preceptor) immediately prostrated to Maitreya (慈氏, the Future Buddha). He asked: 'Śīlabhadra (戒賢, a personal name) often wishes to be reborn in your realm. I wonder if he will be able to achieve this?' Maitreya replied: 'After you widely propagate the Correct Dharma, you will be reborn there.' A golden figure proclaimed: 'I am Mañjuśrī Bodhisattva (曼殊室利菩薩). We saw that you were about to abandon your body without any benefit, so we came to advise you. You should follow my words and propagate the Yogācāra-bhūmi-śāstra (瑜伽論) and other Correct Dharma teachings, spreading them to those who have not yet heard them. Your body will gradually recover, so do not worry about not getting well. There is a monk from Cīna (支那, China) who is eager to learn the Great Dharma and wishes to study with you. You may transmit it to him.' After saying this, he disappeared. From then on, the Upadhyaya's illness was cured. The Sangha, upon hearing this, all praised it as rare and wonderful. Xuánzàng (玄奘, a famous Tang Dynasty monk) can record this as a sacred event.
18th: The Response of the Avalokiteśvara Image to King Harsha (戒日王子) (From the Western Regions and other texts)
In East India, there was a king of Kanauj named Moon-Devastation. The king of Kanyakubja (羯若鞠阇) was named King Increase. The minister, Discernment, advised the son of the late king, namely King Increase's younger brother, Harsha (戒日), to be the crown prince. Harsha dared not accept, so he went to the bank of the Ganges River (兢伽河) before an image of Avalokiteśvara Bodhisattva (觀自在菩薩) and fasted and prayed. The Bodhisattva appeared and said: 'In your previous life, you were an araṇyaka bhikṣu (蘭若比丘) in this forest, diligently practicing without懈怠. Due to this merit, you became a prince. Since the king of Kanauj destroyed the Buddha-dharma, you should revive and promote it after you inherit the throne, with compassion as your aim. Soon you will rule the five regions of India (五天竺境).' Thereupon, Harsha accepted the teaching, returned, and inherited the throne, and everything happened as the Bodhisattva had said. For thirty years, there was no warfare.
19th: The Response of the Sacred Image of Avalokiteśvara of Śrīmitra Bodhisattva in South India (From the Biography of Śramaṇa Zhimeng)
During the reign of Yao Xing of the Qin dynasty, the Śramaṇa Zhimeng of Jingzhao traveled to the Western Regions. As a young man, he arrived at the stupa of Śrīmitra Bodhisattva (尸利密多羅菩薩) in South India. Beside the stupa was a monastery that had been dilapidated for a long time. Inside was a golden image of Avalokiteśvara Bodhisattva. Rain and frost did not wet the image. Zhimeng sincerely prayed and saw a canopy appear in the sky. The local elders said: 'In the past, there was a Bodhisattva named Śrīmitra, who was dedicated to benefiting sentient beings, with compassion and care. He especially pitied sentient beings suffering in the three lower realms, so he vowed to build an image of Avalokiteśvara.'
年功畢。靈異感動。若專心祈請。為現妙身。指誨所愿。菩薩于其像前。而作是念。觀世音菩薩。能滅二十五有苦。于中三途最重。靈像感通。助我誓願。將救重苦。至夜二更。靈像放光明。天地朗然。光中見十八泥梨受苦。及三十六餓鬼城苦。四十億畜生苦。靈像頓現百千軍帶金甲。各各執持杖刃戈棒。入十八泥梨。始自阿鼻旨。次第而摧破鑊器。苦具尋斷壞。爾時牛頭等一切獄率。皆生恐怖心。投舍苦器。馳走向閻魔城。而白王言。忽有百千騎兵軍眾。帶金甲執持戈刃。摧破鑊器。斷壞苦具。地獄反作涼池。苦器悉作蓮花。一切罪人。皆離苦惱。未曾見是事。如何所作。王曰。將非是觀世音所作事耶。我等不及也。即合掌向彼方說偈言。
歸命觀世音 大自在神通 示現百千軍 能破三惡器
如此破壞十八泥梨已。攝化而為說法。次入餓鬼城。右手流五百河。左手流五百河。于虛空中。而雨甘露。一切飽滿。而為說法。又復入畜生。以智光明。破愚癡心。而為說法。三塗在一時中。尸利密多。見此希有事。自畫像緣。雕石而注。其靈像者。即是此緣也(私云。此事希奇。自非大聖嚴旨難思。晚撿新譯大乘寶王經。有此利生相。更勘彼文。今欲勸像造。且錄傳之云云。今亦云。唐尸羅比丘。弘始年
【現代漢語翻譯】 現代漢語譯本 功德圓滿。靈異感動。如果專心祈請，（觀世音菩薩）會顯現妙身，指引所愿。菩薩在其（觀世音菩薩）像前，這樣想：觀世音菩薩（Avalokiteśvara），能滅除二十五有（指三界中的二十五種存在狀態）的苦難，其中三途（地獄、餓鬼、畜生）最為嚴重。靈像感應，幫助我實現誓願，將要救度深重苦難。到了夜裡二更時分，靈像放出光明，天地一片明亮。在光明中看見十八泥梨（Niraya，地獄）受苦，以及三十六餓鬼城受苦，四十億畜生受苦。靈像頓時顯現出百千軍隊，身帶金甲，各自拿著杖、刃、戈、棒，進入十八泥梨。從阿鼻地獄（Avīci）開始，依次摧毀鑊器（烹煮罪人的大鍋），苦具隨即斷裂損壞。當時牛頭等一切獄卒，都生起恐怖之心，丟棄苦器，奔向閻魔（Yama）城，稟告閻魔王說：『忽然出現百千騎兵軍眾，身帶金甲，拿著戈刃，摧毀鑊器，斷壞苦具，地獄反而變成涼池，苦器全部變成蓮花，一切罪人，都脫離苦惱。從未見過這樣的事，該如何是好？』閻魔王說：『莫非是觀世音（Avalokiteśvara）所做的事吧。我們趕不上的。』隨即合掌向著那個方向說偈頌： 歸命觀世音，大自在神通，示現百千軍，能破三惡器。 如此破壞十八泥梨之後，攝受教化他們併爲他們說法。接著進入餓鬼城，右手流出五百條河流，左手流出五百條河流，在虛空中，降下甘露，一切餓鬼都得到飽滿，併爲他們說法。又進入畜生道，用智慧光明，破除愚癡之心，併爲他們說法。三途的苦難在同一時間中得到救度。尸利密多（Śrīmitra）見到這稀有的事，自己畫了像，雕刻在石頭上並記錄下來。這靈像的來歷，就是這個緣故。（私下認為，這件事非常稀奇，如果不是大聖的嚴厲旨意難以思議。晚上查閱新譯的《大乘寶王經》，有這種利益眾生的景象，再查勘那部經文。現在想要勸人造像，姑且記錄下來流傳云云。現在也說，唐朝尸羅（Śīla）比丘，在弘始年間……）
【English Translation】 English version After the merit was completed, the spiritual response was felt. If one prays with focused mind, (Avalokiteśvara) will manifest a wondrous body and guide one's wishes. The Bodhisattva, in front of the image (of Avalokiteśvara), thought thus: Avalokiteśvara (Avalokiteśvara), is able to extinguish the suffering of the twenty-five realms of existence (referring to the twenty-five states of existence in the Three Realms), among which the three evil paths (hell, hungry ghosts, animals) are the most severe. The spiritual image responds and assists me in fulfilling my vow, to save beings from deep suffering. At the second watch of the night, the spiritual image emitted light, and heaven and earth were illuminated. In the light, one saw the suffering in the eighteen Nirayas (Niraya, hells), as well as the suffering in the thirty-six cities of hungry ghosts, and the suffering of forty billion animals. The spiritual image suddenly manifested hundreds of thousands of troops, wearing golden armor, each holding staffs, blades, spears, and clubs, entering the eighteen Nirayas. Starting from Avīci (Avīci) hell, they sequentially destroyed the cauldrons (large pots for cooking sinners), and the instruments of suffering were immediately broken and destroyed. At that time, the ox-headed jailers and all the other prison wardens all felt terrified, abandoned the instruments of suffering, and rushed to Yama's (Yama) city, reporting to King Yama, saying: 'Suddenly, hundreds of thousands of cavalry troops appeared, wearing golden armor, holding spears and blades, destroying the cauldrons, and breaking the instruments of suffering. The hells have turned into cool ponds, and all the instruments of suffering have turned into lotus flowers. All the sinners have been freed from suffering. We have never seen such a thing, what should we do?' King Yama said: 'Could it be the work of Avalokiteśvara (Avalokiteśvara)? We cannot catch up.' Then, he put his palms together and recited a verse towards that direction: 『Homage to Avalokiteśvara, with great and free supernatural powers, manifesting hundreds of thousands of troops, able to destroy the instruments of the three evil paths.』 After destroying the eighteen Nirayas in this way, he embraced and transformed them by teaching the Dharma. Then, he entered the cities of hungry ghosts, with his right hand flowing five hundred rivers, and his left hand flowing five hundred rivers, in the empty space, raining down nectar, and all the hungry ghosts were satiated, and he taught them the Dharma. He also entered the animal realm, using the light of wisdom to break the mind of ignorance, and taught them the Dharma. The suffering of the three evil paths was relieved at the same time. Śrīmitra (Śrīmitra) saw this rare event, drew the image himself, carved it on stone, and recorded it. The origin of this spiritual image is due to this cause. (Privately, I think this matter is very rare, and it is difficult to imagine if it is not the strict decree of the Great Sage. In the evening, I checked the newly translated Mahāratnakūṭa Sūtra, which has this scene of benefiting sentient beings, and further examined that scripture. Now I want to encourage people to make images, so I will record it and spread it, etc. Now it is also said that the Tang Dynasty Bhikshu Śīla (Śīla), in the Hongshi era...)
中。到南天竺之密多羅菩薩遺蹟觀世音寺云是)。
第二十晉居士劉度等造立觀音形像免苦感應(出冥祥記)
晉劉度。平原遼城人也。鄉里有一千餘家。並奉大法。造立形像。供養僧尼。緬慮主木未時。此縣常有逋逃。未大怨欲盡滅一城。眾並兇懼分必彌盡。度乃潔誠。率眾歸命觀世音。頃之未見。物從空下。繞其所住屋柱。驚視乃觀世音經。使人讀之。未大歡喜。用省刑戮。於此是城。即得免害云云。
第二十一釋道秦念觀世音菩薩增壽命感應(出唐僧傳文及本記感傳)
魏常山衡唐精舍釋道秦者。魏末人。夢謂曰。爾至其年。當終於四十二矣。秦寤懼之。及至其年。遇重病甚憂。悉以身資為福。有友人曰。余聞。供養六十億菩薩。與一稱觀世音。福同無異。君何不至心歸依。可必增壽。秦乃感語。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。語秦曰。若其機感厚。定業亦能。若過現緣淺。微苦亦無驗。若發歸命心。當知機感厚。若聞不稱念。當如宿緣淺。汝念觀世音耶。秦褰帷顧不復見。悲喜流汗。便覺體輕。所愈力所加。終延年矣。
第二十二魯郡孤女供養觀世音朽像感應(新錄)
魯郡有孤女。住精舍故地。于麥田中。見朽木似
【現代漢語翻譯】 現代漢語譯本：中。（據說在南天竺的密多羅菩薩遺蹟觀世音寺）。
第二十 晉朝居士劉度等人造立觀音形像免除苦難的感應（出自《冥祥記》）
晉朝的劉度，是平原遼城人。他的家鄉有一千多家，都信奉佛法，建造佛像，供養僧尼。劉度擔心主木未年時，這個縣經常有人逃亡，未大怨想要滅掉整個城。大家都非常害怕，認為一定會被全部殺光。劉度於是誠心誠意地帶領大家歸命觀世音菩薩。不久，未大怨沒有出現，有東西從空中落下，繞著他們所住房屋的柱子。大家驚奇地看，原來是觀世音經。讓人讀誦此經，未大怨非常高興，於是減輕了刑罰。因此，這個城就得以免除災害，等等。
第二十一 釋道秦唸誦觀世音菩薩名號增加壽命的感應（出自《唐僧傳文及本記感傳》）
北魏常山衡唐精舍的釋道秦，是北魏末年的人。他夢見有人告訴他：『你到四十二歲時，就會去世。』道秦醒來后非常害怕。到了四十二歲那年，他得了重病，非常憂慮，於是把所有的財產都用來做善事。有個朋友對他說：『我聽說，供養六十億菩薩，和唸一聲觀世音菩薩的名號，福報是相同沒有差別的。你為什麼不至誠歸依觀世音菩薩呢？一定可以增加壽命。』道秦聽了很受感動，四天四夜，專心念誦觀世音菩薩的名號，沒有間斷。他所坐的帷帳下，忽然看見光明從戶外射入，看見觀音菩薩的腳踝間金色光芒照耀。觀音菩薩對道秦說：『如果你的機緣感應深厚，即使是註定的業力也能轉變。如果過去和現在的因緣淺薄，即使是微小的苦難也不會有效果。如果發起歸命之心，應當知道你的機緣感應深厚。如果聽聞而不念誦，就如同宿世的因緣淺薄。你念誦觀世音菩薩嗎？』道秦掀開帷帳看，觀音菩薩已經不見了。他悲喜交加，流汗不止，便覺得身體輕快，病也痊癒了，壽命也延長了。
第二十二 魯郡孤女供養觀世音菩薩朽壞的佛像的感應（新錄）
魯郡有個孤女，住在精舍的舊址上。在麥田中，看見朽壞的木頭，像觀世音菩薩的形像。
【English Translation】 English version: Middle. (It is said to be at the Guanshiyin Temple in the relics of Bodhisattva Mitula in South India).
Twentieth: The response of Layman Liu Du of the Jin Dynasty and others who created Guanyin images to avoid suffering (from 'Records of Mysterious Retribution')
Liu Du of the Jin Dynasty was a native of Liaocheng, Pingyuan. There were more than a thousand families in his hometown, all of whom revered the Great Dharma, built images, and made offerings to monks and nuns. Liu Du was worried that in the year of Zhu Muwei, there would often be fugitives in this county, and Wei Da Yuan wanted to destroy the entire city. Everyone was very afraid, thinking that they would all be killed. Therefore, Liu Du sincerely led everyone to take refuge in Guanshiyin Bodhisattva. Soon, Wei Da Yuan did not appear, and something fell from the sky, circling the pillars of the house where they lived. To their surprise, it was the Guanshiyin Sutra. They had someone read it, and Wei Da Yuan was very happy, so he reduced the punishment. Therefore, this city was spared from disaster, and so on.
Twenty-first: The response of Monk Daoqin of the Wei Dynasty who recited the name of Guanshiyin Bodhisattva to increase lifespan (from 'Biography of Tang Monks and Records')
Shi Daoqin of Hengtang Jing She in Changshan, Wei, was a man of the late Wei Dynasty. He dreamed that someone told him: 'You will die at the age of forty-two.' Daoqin woke up and was very afraid. When he reached the age of forty-two, he became seriously ill and was very worried, so he used all his wealth to do good deeds. A friend said to him: 'I heard that making offerings to sixty billion Bodhisattvas is the same as reciting the name of Guanshiyin once, and the blessings are the same. Why don't you sincerely take refuge in Guanshiyin Bodhisattva? You can certainly increase your lifespan.' Daoqin was very moved and recited the name of Guanshiyin Bodhisattva attentively for four days and four nights without interruption. Under the curtain where he was sitting, he suddenly saw light entering from outside the door, and saw the golden light shining between the ankles of Guanyin Bodhisattva's feet. Guanyin Bodhisattva said to Daoqin: 'If your karmic connection is deep, even fixed karma can be changed. If the causes and conditions of the past and present are shallow, even minor suffering will have no effect. If you generate a heart of refuge, you should know that your karmic connection is deep. If you hear but do not recite, it is like the karmic conditions of past lives are shallow. Do you recite Guanshiyin Bodhisattva?' Daoqin lifted the curtain to look, but Guanyin Bodhisattva had disappeared. He was filled with sorrow and joy, and sweated profusely. He felt light in his body, his illness was cured, and his lifespan was extended.
Twenty-second: The response of an orphaned girl in Lu County who made offerings to a dilapidated image of Guanshiyin Bodhisattva (newly recorded)
There was an orphaned girl in Lu County who lived on the old site of a Jing She. In the wheat field, she saw rotten wood that resembled the image of Guanshiyin Bodhisattva.
聖像。收置草屋。其朽像出處麥叢滋茂。女謂像力。以所食上分。而供養之。后遭疾而終。一日一夜還活。以屋地施精舍。以身眼造觀世音像。啼泣供養。人怪問由。女答。我死見兩人。收火車上而持去。忽有一沙門。五體損壞。語持車人曰。我代此人。是我旦越。持車人置車人置車于地。合掌白言。大士乞吾。不測王誠。當放此女。即火車上沙門。沙門將吾歸屋。爾時白沙門言。師誰救吾。答我是觀世音也。汝不識。麥田中朽木。即我像也云云。妾見此利益。不惜田屋而已。
第二十三憍薩羅國造十一面觀音像免疾疫難感應(出西國傳)
佛滅度后八百年中。憍薩羅國中。疾疫流行。病死半分。經歷三年。不得免難。王臣共議。立誓祈請十方世界天上天下有大悲者。必來救護。爾時夢見。聖像具足十一面。身黃金色。光明照耀。舒手摩王頂言。我以十一面。守護王國。夢覺告臣。王臣人民。一日中造十一面觀音像。一時免難。以是已后一百年中。未遭此難矣。
第二十四造千臂千眼觀自在像法延壽感應(出千臂經中)
昔婆羅奈國有長者。唯有一子。壽命年合得十六。至年十五。有婆羅門。巡門乞食。見長者愁憂不樂。夫妻憔悴。面無光澤。沙門問長者。何為不樂。長者說向因緣。婆羅門
【現代漢語翻譯】 現代漢語譯本 聖像。收置草屋。其朽像出處麥叢滋茂。女謂像力。以所食上分。而供養之。后遭疾而終。一日一夜還活。以屋地施精舍。以身眼造觀世音像（Avalokiteśvara，觀世音菩薩）。啼泣供養。人怪問由。女答。我死見兩人。收火車上而持去。忽有一沙門（Śrāmaṇa，出家修道者）。五體損壞。語持車人曰。我代此人。是我旦越。持車人置車于地。合掌白言。大士乞吾。不測王誠。當放此女。即火車上沙門。沙門將吾歸屋。爾時白沙門言。師誰救吾。答我是觀世音也。汝不識。麥田中朽木。即我像也云云。妾見此利益。不惜田屋而已。 第二十三憍薩羅國（Kosala，古印度十六雄國之一）造十一面觀音像免疾疫難感應(出西國傳) 佛滅度后八百年中。憍薩羅國中。疾疫流行。病死半分。經歷三年。不得免難。王臣共議。立誓祈請十方世界天上天下有大悲者。必來救護。爾時夢見。聖像具足十一面。身黃金色。光明照耀。舒手摩王頂言。我以十一面。守護王國。夢覺告臣。王臣人民。一日中造十一面觀音像。一時免難。以是已后一百年中。未遭此難矣。 第二十四造千臂千眼觀自在像（Sahasrabhuja-sahasranetra-avalokiteśvara，千手千眼觀世音菩薩）法延壽感應(出千臂經中) 昔婆羅奈國（Varanasi，古印度城市，今貝拿勒斯）有長者。唯有一子。壽命年合得十六。至年十五。有婆羅門（Brāhmaṇa，印度教祭司種姓）。巡門乞食。見長者愁憂不樂。夫妻憔悴。面無光澤。沙門問長者。何為不樂。長者說向因緣。婆羅門
【English Translation】 English version Statue. It was placed in a thatched hut. The decayed statue's origin was a place where wheat grew luxuriantly. The woman believed in the statue's power and offered it the best part of her food. Later, she fell ill and died, but revived after a day and a night. She donated the land where her house stood to a monastery and created an image of Avalokiteśvara (觀世音菩薩, Guanshiyin Bodhisattva) with her own body and eyes, offering it with tears. People were surprised and asked why. The woman replied, 'After I died, I saw two people put me on a train and take me away. Suddenly, a Śrāmaṇa (出家修道者, a renunciate monk) with a damaged body said to the train conductors, 'I will take her place; she is my donor.' The conductors placed the train on the ground, put their palms together, and said, 'Great being, we beg you. We did not know the king's sincerity and were about to release this woman.' Then the Śrāmaṇa on the train brought me back to my house. At that time, I asked the Śrāmaṇa, 'Who saved me?' He replied, 'I am Avalokiteśvara. Don't you recognize me? The decayed wood in the wheat field is my image.' Because I saw this benefit, I did not hesitate to give up my field and house.' Twenty-third: In the country of Kosala (憍薩羅國, an ancient Indian kingdom), creating an Eleven-Faced Avalokiteśvara image averted a plague epidemic (from the Western Regions Records). Eight hundred years after the Buddha's Parinirvana, a plague spread in the country of Kosala, causing half the population to die from disease. After three years, there was no relief from the disaster. The king and his ministers discussed and vowed to pray to the compassionate beings in the ten directions, in the heavens and on earth, to come and protect them. At that time, the king dreamed of a sacred image with eleven faces, a golden body, and radiant light. It stretched out its hand and touched the king's head, saying, 'I will use my eleven faces to protect the kingdom.' When the king awoke, he told his ministers. The king, ministers, and people created an Eleven-Faced Avalokiteśvara image in one day, and the disaster was immediately averted. For the next hundred years, they did not encounter such a calamity. Twenty-fourth: Creating a Thousand-Armed, Thousand-Eyed Avalokiteśvara (千手千眼觀世音菩薩, Thousand-Armed and Thousand-Eyed Guanshiyin Bodhisattva) image brings the merit of extending one's lifespan (from the Thousand-Armed Sutra). In the past, in the country of Varanasi (婆羅奈國, an ancient Indian city, now Benares), there was a wealthy man who had only one son, whose lifespan was destined to be sixteen years. When the son reached fifteen, a Brāhmaṇa (婆羅門, a Brahmin priest) was begging for food from door to door. He saw the wealthy man looking worried and unhappy, and his wife looking haggard and without radiance. The Śrāmaṇa asked the wealthy man why he was unhappy. The wealthy man explained the reason. The Brāhmaṇa
答其長者。不須愁憂。但取貧道處分。子壽年長遠。於時婆羅門。作此像法。用千臂咒。一日一夜。得閻魔王報云。長者子壽年只今十六。今已十五。唯有一年。今遇善緣。得年八十。故來相報。爾時長者夫妻歡喜。罄舍家資。以施眾僧。當知。此像法不可思議也。
第二十五罽賓國行千臂千眼像法免難感應(同經)
昔罽賓國有疾病流行。人得病。不過一日二日並死。有婆羅門真諦。時將此像法施行。救療應時消滅。行病鬼王。出於國境矣。
第二十六大婆羅門家諸小兒等感千手千眼觀音像感應(出外國記)
昔有一沙門。奉行大法。次第乞食。至大婆羅門家。時婆羅門家中。遇此沙門。已屋棟樑摧折。打破水瓶瓫器。牛馬絕剃。四方馳走。爾時婆羅門謂。不祥之人。來入吾家。有此變怪。沙門聞已。答婆羅門曰。汝頗見汝家兒子等。腹脹面腫。身重眼暗。疾鬼所惱不。婆羅門言。我先見之。沙門復言。汝家內有惡鬼夜叉。吸人精氣。今汝家內有疾病。是諸鬼等。以畏我故。逃避有此事。應時兒子諸惱方除。婆羅門言。汝有何力。沙門答曰。我以親近如來大法。負千手像有此威神。婆羅門夫婦聞已觀已。歡喜供養之矣。
第二十七南印度國造不空罥索像感應(出西域記)
南
【現代漢語翻譯】 現代漢語譯本： 回答那位長者：『不必憂愁。只要按照貧僧的吩咐去做，您的兒子就能長壽。』當時，婆羅門按照這個像法，使用千臂咒，一日一夜，得到閻魔王（掌管死亡的神）的報告說：『長者的兒子壽命原本只有十六歲，現在已經十五歲，只有一年了。如今遇到好的機緣，可以增壽到八十歲。』所以前來告知。當時，長者夫妻非常歡喜，傾盡家產，用來佈施給眾僧。應當知道，這個像法的力量不可思議啊。 第二十五 罽賓國（古代西域國名，位於今克什米爾地區）行千臂千眼像法免難感應（出自同一部經） 過去，罽賓國流行疾病，人們得病後，不過一兩天就死了。有一位婆羅門名叫真諦，當時使用這個像法來施行，救治疾病，應時就消滅了。行病鬼王（傳播疾病的鬼王）也離開了國境。 第二十六 大婆羅門家諸小兒等感千手千眼觀音像感應（出自《外國記》） 過去，有一位沙門（出家修道的人），奉行大法，依次乞食。到了一戶大婆羅門家。當時，婆羅門家中，遇到這位沙門后，屋子的棟樑就摧折了，打破了水瓶瓦器，牛馬也掙脫韁繩，四處奔走。當時，婆羅門認為：『不吉祥的人，來到我家，才會有這樣的變故。』沙門聽后，回答婆羅門說：『你是否看到你家的兒子們，腹脹面腫，身體沉重，眼睛昏暗，被疾病鬼怪所困擾呢？』婆羅門說：『我之前就看到了。』沙門又說：『你家中有惡鬼夜叉（一種惡鬼），吸食人的精氣。現在你家中有疾病，是這些鬼等，因為畏懼我的緣故，逃避才會有這樣的事情發生。』應時，兒子們的各種病痛都消除了。婆羅門問：『你有什麼力量？』沙門回答說：『我因為親近如來大法，依仗千手像，才有這樣的威神力。』婆羅門夫婦聽了，看了，非常歡喜，就供養了他。 第二十七 南印度國造不空罥索（觀音菩薩的一種化身）像感應（出自《西域記》） 南
【English Translation】 English version: He answered the elder, 'Do not worry. Just follow the instructions I give you, and your son will have a long life.' At that time, the Brahmin, following this image method and using the Thousand-Armed Mantra for one day and one night, received a report from Yama (the King of Death) saying, 'The elder's son originally had only sixteen years to live, and now he is fifteen, with only one year remaining. Now, having encountered good fortune, he can extend his life to eighty years.' Therefore, I have come to inform you.' At that time, the elder and his wife were overjoyed and gave away all their wealth to donate to the monks. You should know that the power of this image method is inconceivable. Twenty-fifth: The Response of Kipin (an ancient kingdom in the Western Regions, located in present-day Kashmir) to Averting Calamities by Practicing the Thousand-Armed and Thousand-Eyed Image Method (from the same scripture) In the past, there was a plague in Kipin, and people died within one or two days of contracting the disease. A Brahmin named Zhen諦 (True Meaning) then used this image method to practice, and the treatment eliminated the disease immediately. The Disease-Spreading Ghost King left the country. Twenty-sixth: The Response of the Children of a Great Brahmin Family to the Thousand-Armed and Thousand-Eyed Avalokiteśvara Image (from 'Records of Foreign Countries') In the past, there was a Shramana (a renunciate) who practiced the Great Dharma and begged for food in order. He arrived at the house of a great Brahmin. At that time, after this Shramana arrived at the Brahmin's house, the beams of the house collapsed, the water bottles and earthenware were broken, and the cattle and horses broke free and ran in all directions. At that time, the Brahmin thought, 'An inauspicious person has come to my house, causing such strange events.' The Shramana, having heard this, replied to the Brahmin, 'Have you seen your sons with swollen bellies and faces, heavy bodies, and dim eyes, troubled by disease-causing ghosts?' The Brahmin said, 'I saw it before.' The Shramana further said, 'There are evil Yakshas (a type of evil spirit) in your house, sucking people's essence. Now there is disease in your house, and these ghosts are fleeing because they fear me, which is why such things are happening.' Immediately, all the children's ailments were eliminated. The Brahmin asked, 'What power do you have?' The Shramana replied, 'Because I am close to the Great Dharma of the Tathagata (Thus Come One), and rely on the Thousand-Armed Image, I have such power.' The Brahmin and his wife, having heard and seen this, were overjoyed and made offerings to him. Twenty-seventh: The Response of Building the Amoghapasha (a form of Avalokiteśvara) Image in South India (from 'Records of the Western Regions') South
印度國荒廢。君臣不保壽。人民已喪。王遣使。請中天竺尸利蜜多。欲救國災。密多來至此國。白王言。有大聖不空罥索觀自在大王。方造像安置城西南閣。王受教已。即造形像。安置城西南閣。像放光明。照一由旬。王臣保壽。五穀豐饒。人民從余國愍感其像。有城南故寺。即移閣為寺矣。
第二十八涼州姚徐曲為亡親畫觀自在像感應(新錄)
涼州徐曲。姓姚氏。少喪父母。不識恩分。長聞報恩緣。兩目流淚。更畫千手千眼觀自在六觀自在像。于舊宅而供養之。經一年半。全無微感。明年七月十四日夜。空中呼徐曲。不識所由作問。是誰。答我等是汝雙親也。恣造惡業。墮地獄吞熱鐵丸。去年二月十八日。六口沙門。威光赫赫入地獄城。獄卒見生敬心。敢不遮礙。入地獄已。攝收光明。為我等說法。初無識知。漸漸教誘。沒生天上者百千人。我等生第二天。初知汝恩。然天上受樂無間。餘事易忘。是故遲來。徐曲曰。以何為據。知是父母。答汝不信我言者。將見藏中黃箱。為汝收金錢百丸。語已無音。明見藏箱。誠如所言。喜喜交集。見畫像日時。雅合先言矣。
第二十九荊州趙文侍為亡親畫六觀音感應(出司命志)
趙文侍者荊州人也。其父母邪見。不信三寶。文侍事觀世音。父母亡
【現代漢語翻譯】 現代漢語譯本 印度國荒廢，君主和大臣都不能長壽，人民也已喪亡。國王派遣使者，迎請中天竺（Madhya-India）的尸利蜜多（Śrīmitra，吉祥友）來拯救國家災難。尸利蜜多來到這個國家，告訴國王說：『有一位偉大的聖者不空罥索觀自在（Amoghapāśa Lokeśvara，不空絹索觀音）大王，應該建造他的佛像，安置在城西南的樓閣中。』國王接受教誨后，立即塑造佛像，安置在城西南的樓閣中。佛像放出光明，照亮一由旬（約11-16公里）的範圍。國王和大臣得以長壽，五穀豐收，人民從其他國家來，敬畏和愛戴這座佛像。城南有一座舊寺廟，於是就把樓閣移到那裡作為寺廟。 涼州徐曲，姓姚氏。年少時就失去了父母，不懂得感恩。長大后聽聞報恩的因緣，兩眼流淚。於是繪製了千手千眼觀自在（Sahasrabhuja-sahasranetra-avalokiteśvara，千手千眼觀音）和六觀自在（六種觀音化身）的畫像，在舊宅中供養。經過一年半的時間，完全沒有感應。第二年七月十四日夜晚，空中有人呼喚徐曲，不知道是誰，於是問道：『是誰？』回答說：『我們是你的雙親。因為肆意造作惡業，墮入地獄，吞食燒紅的鐵丸。去年二月十八日，有六位沙門（Śrāmaṇa，出家僧人），威光赫赫地進入地獄城。獄卒見到他們，心生敬畏，不敢阻攔。進入地獄后，他們收攝光明，為我們說法。我們起初沒有知覺，漸漸地被教化引導，往生到天上的人有成百上千。我們往生到第二天（忉利天），才開始知道你的恩德。然而在天上享受快樂沒有間斷，其他的事情容易忘記，所以來遲了。』徐曲說：『憑什麼知道你們是我的父母？』回答說：『如果你不相信我們的話，將會看到藏在箱子里的黃色箱子，為你收存了一百枚金錢。』說完就沒有聲音了。第二天看見藏箱，確實如他們所說。徐曲又驚又喜，檢視畫像的日期，恰好與先前所說的時間相符。 趙文侍是荊州人。他的父母有邪見，不相信三寶（佛、法、僧）。趙文侍奉觀世音（Avalokiteśvara，觀音），父母去世后...
【English Translation】 English version The country of India was desolate. The rulers and ministers could not preserve their lives. The people were lost. The king sent an envoy to invite Śrīmitra (Auspicious Friend) from Madhya-India (Central India) to save the country from disaster. Śrīmitra came to this country and told the king, 'There is a great sage, the great king Amoghapāśa Lokeśvara (Avalokiteśvara with the unfailing lasso), you should build his image and place it in the southwest pavilion of the city.' The king accepted the teaching and immediately made the image, placing it in the southwest pavilion of the city. The image emitted light, illuminating a yojana (approximately 7-9 miles). The king and his ministers were able to preserve their lives, and the five grains were abundant. People came from other countries, revering and loving the image. There was an old temple south of the city, so the pavilion was moved there to become a temple. Xu Qu of Liangzhou, whose surname was Yao, lost his parents at a young age and did not understand gratitude. When he grew up, he heard about the causes and conditions for repaying kindness, and tears flowed from his eyes. He then painted images of Sahasrabhuja-sahasranetra-avalokiteśvara (Thousand-Armed and Thousand-Eyed Avalokiteśvara) and the six Avalokiteśvaras (six forms of Avalokiteśvara), and made offerings to them in his old home. After a year and a half, there was no response at all. On the night of the fourteenth day of the seventh month of the following year, a voice called Xu Qu from the air. Not knowing who it was, he asked, 'Who is it?' The voice replied, 'We are your parents. Because we recklessly committed evil deeds, we fell into hell and swallowed hot iron balls. On the eighteenth day of the second month of last year, six Śrāmaṇas (monks), with majestic light, entered the city of hell. The jailers saw them and developed reverence, daring not to obstruct them. After entering hell, they withdrew their light and spoke the Dharma for us. At first, we had no awareness, but gradually we were taught and guided. Hundreds and thousands of people were reborn in the heavens. We were reborn in the second heaven (Trāyastriṃśa Heaven) and only then did we know your kindness. However, enjoying happiness in the heavens is continuous, and other things are easily forgotten, so we have come late.' Xu Qu said, 'How can I know that you are my parents?' The voice replied, 'If you do not believe our words, you will see a yellow box hidden in the storage, which has collected one hundred gold coins for you.' After speaking, there was no sound. The next day, he saw the hidden box, and it was indeed as they had said. Xu Qu was both surprised and delighted, and when he checked the date of the painting, it matched the time they had mentioned earlier. Zhao Wenshi was a person from Jingzhou. His parents had wrong views and did not believe in the Three Jewels (Buddha, Dharma, Sangha). Zhao Wenshi served Avalokiteśvara (Guanshiyin), and after his parents died...
后。作是念言。吾雙親邪見不信。不知何處。須圖六觀世音像。將救六道。父母豈不入其數。雇巧手圖六觀音像。未加彩畫。夜夢見六觀音。文侍合掌。白六觀世音言。愿慈悲者。將知父母生處。爾時大悲觀世音。告文侍曰。汝父在大焦熱地獄。受燒煮苦。汝圖我像。我往彼地獄。放光說法。救地獄苦。大慈觀音言。若移餓鬼。我當救濟。但母正在餓鬼。我往彼處。手雨甘露。令得飽滿。而為說法。師子無畏觀音言。若移畜生中。我當濟救之。大光明普照觀音言。若移阿修羅中。我能救之。天人丈夫觀音言。若移人道。我示凈土道路。大梵深遠觀音言。若生天上。我能救退沒苦。出三有界。六觀音說如是語已。忽然覺悟。更圖彩方成放光。遠見即如有燈光。近見即滅。父感夢之二人丈夫。乘紫雲來下。告文侍言。我等蒙觀音救濟。往生凈土云。聞者皆謂文侍父母來告云云。
第三十梁朝漢州善寂寺觀音地藏畫像感應(出同記)
梁朝漢州德陽縣善寂寺。東廊壁上。張繒彩畫觀音地藏各一軀。狀若僧貌。[鑊-雈+(巨-匚)]披而坐。時人瞻禮。異光煥發。至麟德元年。寺僧瞻敬。欲異於常。是以後絹就壁上。摸寫將供養。發光無異。時人展轉摸寫者甚眾。至麟德三年。玉記起任資州刺史。當以摸寫。精
【現代漢語翻譯】 現代漢語譯本： 後來，他這樣想：『我的雙親持邪見，不信佛法，不知身在何處。我須要繪製六觀世音菩薩像，以救度六道眾生。父母難道不也在其中嗎？』於是，他僱傭巧匠繪製六觀音像，尚未著色。夜裡夢見六觀音，文侍合掌，對六觀世音說：『愿慈悲者告知我父母的生處。』
當時，大悲觀世音告訴文侍說：『你的父親在大焦熱地獄，遭受燒煮的痛苦。你繪製我的像，我將前往那地獄，放光說法，救度地獄的苦難。』大慈觀音說：『如果轉生到餓鬼道，我當救濟。你的母親正在餓鬼道，我將前往那裡，手降甘露，令其飽滿，併爲之說法。』師子無畏觀音說：『如果轉生到畜生道中，我當救濟。』大光明普照觀音說：『如果轉生到阿修羅道中，我能救度。』天人丈夫觀音說：『如果轉生到人道，我將指示前往凈土的道路。』大梵深遠觀音說：『如果生到天上，我能救度其退沒之苦，超出三有（欲界、色界、無色界）。』
六觀音說完這些話后，文侍忽然醒悟，重新著色，畫像方才放出光明。從遠處看，就像有燈光一樣，靠近看就消失了。他的父親託夢給他說，有兩個丈夫乘坐紫雲降下，告訴文侍說：『我們蒙觀音救濟，往生凈土了。』聽到的人都說，是文侍的父母來告知的。
第三十 梁朝漢州善寂寺觀音地藏畫像感應（出自《同記》）
梁朝漢州德陽縣善寂寺東廊的墻壁上，用彩絹繪製了觀音菩薩和地藏菩薩各一尊，形貌像僧人，[鑊-雈+(巨-匚)]披而坐。當時的人瞻仰禮拜，異光煥發。到了麟德元年，寺里的僧人想要使瞻仰更加不同尋常，於是用絹覆蓋在墻壁上，摹寫下來供養，發出的光芒沒有不同。當時人們輾轉摹寫的人很多。到了麟德三年，玉記被任命為資州刺史，正要摹寫，非常精...
【English Translation】 English version: Later, he thought to himself: 'My parents hold wrong views and do not believe in the Dharma. I do not know where they are. I must commission the drawing of the Six Avalokiteśvara (Guān Shì Yīn, the Bodhisattva of Compassion) images to save the beings in the six realms (the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings). Are my parents not among them?' Therefore, he hired skilled artisans to draw the Six Avalokiteśvara images, which were not yet colored. That night, he dreamed of the Six Avalokiteśvaras. Wenshi (name of a person) joined his palms and said to the Six Avalokiteśvaras: 'May the compassionate ones tell me where my parents are reborn.'
At that time, Mahākarunā Avalokiteśvara (Great Compassionate Avalokiteśvara) told Wenshi: 'Your father is in the Great Burning Hell, suffering the pain of being burned and boiled. You draw my image, and I will go to that hell, emit light and preach the Dharma, and save the suffering of hell.' Mahāmaitrī Avalokiteśvara (Great Loving Avalokiteśvara) said: 'If he is reborn in the realm of hungry ghosts, I will save him. Your mother is currently in the realm of hungry ghosts. I will go there, rain down nectar with my hands, satiate her, and preach the Dharma for her.' Simhanāda Avalokiteśvara (Lion's Roar Avalokiteśvara) said: 'If he is reborn in the realm of animals, I will save him.' Mahāprabhā Avalokiteśvara (Great Light Universally Illuminating Avalokiteśvara) said: 'If he is reborn in the realm of asuras (demi-gods), I can save him.' Naradeva Avalokiteśvara (Man-God Avalokiteśvara) said: 'If he is reborn in the human realm, I will show him the path to the Pure Land.' Mahābrahmā Avalokiteśvara (Great Brahma Profound Avalokiteśvara) said: 'If he is born in the heavens, I can save him from the suffering of falling, and transcend the three realms of existence (the desire realm, the form realm, and the formless realm).'
After the Six Avalokiteśvaras spoke these words, Wenshi suddenly awoke and re-colored the images, which then emitted light. From a distance, it looked like there was a light, but it disappeared when viewed up close. His father appeared in a dream, saying that two men descended on purple clouds and told Wenshi: 'We have been saved by Avalokiteśvara and have been reborn in the Pure Land.' Those who heard this all said that it was Wenshi's parents who had come to tell him.
Thirtieth: Miraculous Response of the Avalokiteśvara and Ksitigarbha (Dìzàng, the Bodhisattva of the Great Vow) Images at Shanjisi Temple in Hanzhou during the Liang Dynasty (From the 'Same Record')
In the Liang Dynasty, in the eastern corridor of Shanjisi Temple in Deyang County, Hanzhou, there were colored silk paintings of Avalokiteśvara Bodhisattva and Ksitigarbha Bodhisattva, each resembling a monk, sitting with [鑊-雈+(巨-匚)] draped over them. People at that time would pay homage and worship, and extraordinary light would emanate. In the first year of the Linde era, the monks of the temple wanted to make the worship even more extraordinary, so they covered the wall with silk and copied the images for offering. The light emitted was no different. Many people at that time copied the images in turn. In the third year of the Linde era, Yu Ji was appointed as the prefect of Zizhou and was about to make a copy, which was very...
誠供養。同行船有十隻。忽遇惡風頓起。九隻船沒。遭此波濤。唯玉記船更無恐怖。將知菩薩弘大慈悲。有如是之力焉。至垂拱二年。天后聞之。敕令畫人摸寫。光發如前。于內道場供養。至於大曆元年。寶壽寺大德。于道場中。見光異相。寫表聞奏。帝乃虔心。頂禮讚嘆。其光菩薩現時。國當安泰。後有商人妻。妊娠得二十八月不產。忽睹光明。便即摸寫。一心發願。於是菩薩。當夜便即生下一男。相好端嚴。見者歡喜矣。
第三十一雍州鄠縣李趙待為亡父造大勢至像感應
李趙待者。雍州鄠縣人也。其父發惡見。撥無佛法。夢感神責。吐血而死。趙待本自歸心大勢至。唸佛更為救父苦。造三尺勢至金像。始就刻雕日。大地振動。人皆謂地震。推吉兇。經二月功方畢。夢見金人頂戴寶冠云。汝識先地振否。我是大勢至菩薩也。汝造我像。我赴汝請來入此界。時舉足下足。大千震動。三惡眾生皆離苦。我依唸佛門。入無生忍。攝取十方唸佛眾生。汝造形像。兼修唸佛。其父離地獄苦。我授手送凈土。聞是語舉目欲瞻禮。忽然夢覺。待悲喜交集。修念莫廢矣。
第三十二地藏菩薩過去為女人尋其母生處救苦感應(出本願經)
過去不可思議阿僧祇劫有佛。號覺花定自在王如來。像法之中。有婆
【現代漢語翻譯】 現代漢語譯本： 虔誠地供養。一同航行的船有十艘，忽然遭遇惡劣的風暴驟然興起，九艘船沉沒了。遭遇這樣的波濤，只有玉記的船沒有絲毫的恐懼。由此可知菩薩弘大的慈悲，有如此的力量啊。到了垂拱二年（公元686年），天后（武則天）聽說了這件事，敕令畫工臨摹描繪，光明和原來一樣，在宮廷內的道場供養。到了大曆元年（公元766年），寶壽寺的大德，在道場中，見到光明的奇異景象，寫奏表上報朝廷。皇帝於是虔誠地，頂禮讚嘆。其光明菩薩顯現的時候，國家應當安寧太平。後來有商人，他的妻子懷孕二十八個月沒有生產，忽然看見光明，便立刻臨摹描繪，一心發願。於是菩薩，當夜就生下一個男孩，相貌美好端正，看見的人都歡喜啊。 李趙待，雍州鄠縣人。他的父親生前誹謗佛法，認為沒有佛法。夢中受到神靈的責罰，吐血而死。李趙待本來就歸心於大勢至（Mahāsthāmaprāpta，音譯名，意為大精進），唸佛（Buddha-anusmṛti，通過憶念佛陀的功德來修行）更是爲了救度父親的苦難。他造了一尊三尺高的大勢至金像。剛開始雕刻的那天，大地震動，人們都說是地震。推算吉兇，經過兩個月才完成。夢見金人頭戴寶冠說：『你可知道先前大地震動嗎？我是大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）啊。你造我的像，我應你的邀請來到這個世界。』當時舉足下足，大千世界震動，三惡道的眾生都脫離了苦難。我依唸佛法門，進入無生忍（anutpattika-dharma-kṣānti，對諸法不生不滅的體悟）。攝取十方唸佛的眾生。你塑造我的形像，兼修唸佛，你的父親脫離了地獄的苦難，我親手送他往生凈土。』聽到這些話，他舉目想要瞻仰禮拜，忽然從夢中醒來。李趙待悲喜交加，修行唸佛更加精進不懈了。 過去不可思議阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，有佛，名為覺花定自在王如來（Krakucchanda Buddha）。在像法時期，有一位婆
【English Translation】 English version: Offerings were made with sincerity. There were ten ships traveling together. Suddenly, a fierce storm arose, and nine ships sank. Amidst such turbulent waves, only the ship of Yu Ji remained without fear. From this, it is known that the Bodhisattva's (Bodhisattva, a being on the path to Buddhahood) great compassion has such power. In the second year of the Chuigong era (686 AD), Empress Wu Zetian heard of this and ordered painters to copy the image, the light shining as before, and had it enshrined in the inner palace's Dharma hall. In the first year of the Dali era (766 AD), a virtuous monk of Baoshou Temple saw an extraordinary light in the Dharma hall and submitted a memorial to the court. The emperor then devoutly prostrated and praised it. When the Light Bodhisattva appears, the country should be peaceful and prosperous. Later, a merchant's wife was pregnant for twenty-eight months without giving birth. Suddenly, she saw the light and immediately made a copy, making a sincere vow. Then, that very night, the Bodhisattva caused her to give birth to a son, whose appearance was beautiful and dignified, bringing joy to all who saw him. Li Zhaodai was a man from Huxian County, Yongzhou. His father, in life, slandered the Buddha Dharma, believing there was no such thing. In a dream, he was punished by the gods and died vomiting blood. Li Zhaodai had always taken refuge in Mahāsthāmaprāpta (Mahāsthāmaprāpta, 'Great Strength Arrived'), and he recited the Buddha's name (Buddha-anusmṛti, mindfulness of the Buddha) even more to save his father from suffering. He commissioned a three-foot-tall golden statue of Mahāsthāmaprāpta. On the very day the carving began, the earth shook, and people said it was an earthquake. They divined the auspiciousness of it. After two months, the statue was completed. He dreamed of a golden figure wearing a jeweled crown, who said, 'Do you know about the earthquake earlier? I am Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta Bodhisattva). You have made my image, and I have come to this world at your invitation.' At that moment, as he lifted and lowered his feet, the great thousand worlds shook, and beings in the three evil realms were freed from suffering. I rely on the Dharma gate of Buddha-name recitation to enter the Unborn Tolerance (anutpattika-dharma-kṣānti, acceptance of the non-arising of phenomena). I gather in all beings in the ten directions who recite the Buddha's name. Because you have made my image and also cultivate Buddha-name recitation, your father has been freed from the suffering of hell, and I have personally sent him to the Pure Land.' Hearing these words, he raised his eyes to look and pay homage, but suddenly woke up from the dream. Li Zhaodai was filled with both sorrow and joy, and he cultivated Buddha-name recitation with even greater diligence. In the past, beyond countless asaṃkhya-kalpas (asaṃkhya-kalpa, an immeasurably long period of time), there was a Buddha named Krakucchanda Buddha (Krakucchanda Buddha). During the Dharma-resemblance period, there was a woman named
羅門。宿福深厚。眾所欽敬。其母信邪輕三寶。是時聖女。廣說方便。勸誘其母。令生正見。而此女母未令生信。不久命終。魂神墮在地獄。時聖女遂賣家宅。廣求香花及諸供具。于先佛塔寺。大真供養瞻禮尊容。私自念言。佛名大覺。若在世時我母死。后儻來問佛。必知生處。時彼佛以聲造空中言。女勿致悲哀。我今示汝母之去處。但早返舍。端坐思惟吾名號。即當知母所生去處。時聖女即歸其舍。以憶母故。端坐念彼佛名。經一日一夜。忽見自身。到一海邊。其水涌沸。多諸惡獸。盡復鐵身。飛走海上。見諸男女。百千萬出沒海中。被諸惡獸爭取餐啖。又見夜叉其形容異。時聖女問一鬼名無毒言。此是何處。無毒答言。此是大鐵圍山西面第一重海。聖女言。我聞此山內地獄在中。是事實否。無毒答言實有。聖女又問。此水何緣而沸。多諸罪人。鬼言。此是閻浮提造惡眾生新死之者。經四十九日。后無人繼嗣為作功德拔苦難。生時又無善果。當據本業所感地獄。自然先渡此海。海東去萬由旬。又有一海。其苦倍此。彼海之東。又有一海。其苦復倍。三業惡果之所招感。苦號三塗業海。聖女又問。地獄何在。答曰。三海之內是大地獄。其數百千。各各差別。聖女又問。我母元來未久。不知生處何趣。鬼言。菩薩之母。
【現代漢語翻譯】 現代漢語譯本 羅門（婆羅門）。宿世福報深厚，為眾人所欽佩敬仰。他的母親信仰邪教，輕視佛法僧三寶。當時聖女（指羅門之女），廣泛地宣說種種方便法門，勸導她的母親，讓她生起正確的見解。然而這位女兒的母親始終沒有因此生起信心，不久便去世了，魂神墮入了地獄。當時聖女於是賣掉自己的家宅，廣泛地求購香、花以及各種供養器具，在過去的諸佛塔寺中，大作供養，瞻仰禮拜佛的尊容，私下裡心想：『佛的名號是「大覺」（指覺悟者），如果在世的時候，我的母親去世后，我或許可以來問佛，必定能知道她所投生之處。』當時那位佛以聲音在空中說道：『女兒不要悲傷哀愁。我現在告訴你你母親的去處。你只要早點返回家中，端身正坐，思惟我的名號，就能知道你母親所投生的地方。』當時聖女立即回到家中，因為思念母親的緣故，端身正坐，唸誦那位佛的名號，經過一日一夜。忽然看見自身來到一片海邊，海水翻滾沸騰，有很多惡獸，全身都是鐵做的，在海面上飛奔遊走。她看見許多男女，成百上千地在海中出沒，被各種惡獸爭搶吞食。又看見夜叉，它們的形貌奇異。當時聖女問一個名叫無毒的鬼說：『這裡是什麼地方？』無毒回答說：『這是大鐵圍山（Mahacakravada）西面的第一重海。』聖女說：『我聽說這座山內有地獄在其中，這是真的嗎？』無毒回答說：『確實有。』聖女又問：『這水為什麼會沸騰，而且有這麼多的罪人？』鬼說：『這些是閻浮提（Jambudvipa）造作惡業的眾生新死之人。經過四十九天後，沒有人繼續為他們做功德，拔除苦難，生前又沒有善的果報，應當根據他們原本所造的業力，所感應的地獄，自然先要渡過這片海。從這片海向東去一萬由旬（Yojana），又有一片海，那裡的苦難比這裡加倍。在那片海的東面，又有一片海，那裡的苦難又加倍。這是身、口、意三業惡果所招感的，苦難稱為三塗業海。』聖女又問：『地獄在哪裡？』回答說：『三片海的裡面就是大地獄，有成百上千個，各自有差別。』聖女又問：『我的母親去世不久，不知道她投生到哪裡去了？』鬼說：『菩薩的母親。』
【English Translation】 English version The Brahman. He possessed profound blessings from past lives and was revered by all. His mother believed in heretical doctrines and belittled the Three Jewels (Buddha, Dharma, Sangha). At that time, the holy maiden (referring to the Brahman's daughter) extensively expounded various expedient means, persuading her mother to generate right views. However, this daughter's mother never developed faith as a result, and soon passed away, her spirit falling into hell. Thereupon, the holy maiden sold her house and extensively sought incense, flowers, and various offerings. At the stupas and temples of past Buddhas, she made great offerings, reverently prostrating before the Buddha's dignified image, thinking to herself: 'The Buddha's name is 'Greatly Awakened One' (referring to the enlightened one). If he were alive, after my mother's death, I could perhaps ask the Buddha, and he would surely know where she was reborn.' At that time, that Buddha spoke with a voice in the air, saying: 'Daughter, do not grieve. I will now show you where your mother has gone. Just return home early, sit upright, and contemplate my name, and you will know where your mother was born.' Thereupon, the holy maiden immediately returned to her home. Because she missed her mother, she sat upright and recited that Buddha's name, for a day and a night. Suddenly, she saw herself arrive at a seashore, the water surging and boiling, with many evil beasts, their bodies all made of iron, running and flying on the sea. She saw many men and women, hundreds of thousands of them, emerging and submerging in the sea, being snatched and devoured by various evil beasts. She also saw Rakshasas (Yakshas), their appearances strange. At that time, the holy maiden asked a ghost named 'Without Poison' (meaning free from poison), saying: 'Where is this place?' 'Without Poison' replied: 'This is the first sea on the west side of the Great Iron Ring Mountain (Mahacakravada).' The holy maiden said: 'I have heard that within this mountain there is a hell, is this true?' 'Without Poison' replied: 'It is indeed true.' The holy maiden then asked: 'Why is this water boiling, and why are there so many sinners?' The ghost said: 'These are newly deceased beings from Jambudvipa (the continent where we live) who have committed evil deeds. After forty-nine days, if no one continues to make merit for them to relieve their suffering, and if they have no good karma from their past lives, they must, according to their original karma, experience the hell they are destined for, and naturally first cross this sea. From this sea, going east for ten thousand yojanas (an ancient Indian unit of distance), there is another sea, where the suffering is doubled. To the east of that sea, there is yet another sea, where the suffering is even more doubled. This is caused by the evil consequences of the three karmas of body, speech, and mind, and the suffering is called the Sea of Karmic Hindrances of the Three Evil Paths.' The holy maiden then asked: 'Where is hell?' He replied: 'Within the three seas is the great hell, of which there are hundreds of thousands, each different.' The holy maiden then asked: 'My mother passed away not long ago, I do not know where she was reborn?' The ghost said: 'The Bodhisattva's mother.'
在生習何行業。女言。我母邪見。譏毀三寶。設或暫信。旋又不敬。鬼言。母姓氏何。女言。我父我母。俱婆羅門種。父號尸羅善見。母號悅帝利。鬼言。聖者卻返。無致憂惱悲戀。悅帝利罪。女生天以來。經今三日。承李順之子為母設供修福。非唯菩薩之母得脫。此日罪人。悉等受樂。俱同生天訖。聖女如夢。歸悟此哀已。便於覺花定自在王如來塔像之前。立誓願。愿我盡未來劫。有罪苦眾生。廣設方便。使令解脫。時鬼王無毒者。今財首菩薩是。婆羅門女者。即地藏菩薩是也。
第三十三唐益州法聚寺地藏菩薩畫像感應
唐益州郭下法聚寺。畫地藏菩薩。卻坐繩床垂腳。高八九寸。本像是張僧繇畫。至麟德二年七月。當寺僧圖得一本。放光乍出沒。如似金環。大同本光。如是展轉圖寫出者。類皆放光。當年八月。敕追一本。入宮供養。現今京城內外俗畫者。供養並皆放光。信知。佛力不可測(家別一本不別引記)。
第三十四唐蕳州金水縣劉侍郎家杖頭地藏感應(新錄)
蕳州金水縣侍郎。姓劉氏。有因緣往鄰家。途中拾杖。見頭刻像。不知其何像。持歸插壁中。多歲不念所置。后遭疾而死。心胸少暖不葬之。經一日二夜。還活流淚。悔過自責。投身大地。家人問。主何故爾。答吾初死
【現代漢語翻譯】 現代漢語譯本： 鬼問：『（你）在生時從事什麼行業？』 女鬼說：『我母親有邪見，譏諷譭謗佛法僧三寶（Buddha, Dharma, Sangha）。即使偶爾相信，很快又不恭敬。』 鬼問：『你母親姓什麼？』 女鬼說：『我父母都是婆羅門（Brahmin）種姓。父親名叫尸羅善見（Śīla Su-jian），母親名叫悅帝利（Yuè dì lì）。』 鬼說：『聖者請回去吧，不要因此憂愁悲傷。悅帝利（Yuè dì lì）的罪業，自從你投生天道以來，已經過去三天了。承蒙李順的兒子為她設供修福，不僅菩薩（Bodhisattva）的母親得以解脫，所有這一天受苦的罪人，都同樣得到快樂，一同往生天道了。』 聖女如同從夢中醒來，明白此事後，就在覺花定自在王如來（Jué huā dìng zìzài wáng rúlái）的塔像前，立下誓願：『愿我盡未來世，為有罪受苦的眾生，廣設方便，使他們得到解脫。』 當時的鬼王無毒（Wú dú），就是現在的財首菩薩（Cái shǒu Púsà）。婆羅門女（Póluómén nǚ），就是地藏菩薩（Dìzàng Púsà）。 第三十三 唐益州法聚寺地藏菩薩畫像感應 唐朝益州郭下的法聚寺，畫了一幅地藏菩薩（Dìzàng Púsà）像，菩薩向後坐在繩床上，雙腳下垂，畫像高八九寸。原本的畫像是張僧繇（Zhāng Sēngyóu）所畫。到了麟德二年七月，寺里的僧人臨摹了一本，畫像放出光芒，時隱時現，像金環一樣，光芒與原本的畫像相同。這樣輾轉臨摹出來的畫像，大多都放出光芒。當年八月，皇帝下令取走一本，供奉在宮中。現在京城內外民間畫的畫像，供奉起來也都放出光芒。由此可知，佛力不可思議（各家臨摹的畫像是否都放光，這裡沒有特別記載）。 第三十四 唐蕳州金水縣劉侍郎家杖頭地藏感應(新錄) 蕳州金水縣的侍郎，姓劉。有一次因為一些事情去鄰居家，在路上撿到一根手杖，看到手杖頭上刻著一個像，不知道是什麼像，就拿回家插在墻壁中。過了很多年，也不記得這件事了。後來生病死了，心胸還有一點溫暖，沒有下葬。經過一天兩夜，又活了過來，流著眼淚，後悔自責，投身到地上。家人問：『主人為什麼這樣？』 回答說：『我剛死的時候』
【English Translation】 English version: The ghost asked: 'What occupation did (you) engage in when you were alive?' The female ghost said: 'My mother had wrong views, slandering and defaming the Three Jewels (Buddha, Dharma, Sangha). Even if she temporarily believed, she would quickly become disrespectful again.' The ghost asked: 'What is your mother's surname?' The female ghost said: 'Both my parents are of the Brahmin caste. My father is named Śīla Su-jian, and my mother is named Yuè dì lì.' The ghost said: 'Holy one, please return, do not cause yourself sorrow and grief. Yuè dì lì's sins, since you were born in the heavens, it has been three days. Thanks to Li Shun's son making offerings and cultivating blessings for her, not only the Bodhisattva's mother was liberated, but all the suffering sinners on this day equally received joy and were reborn in the heavens together.' The holy woman awoke as if from a dream, and after understanding this matter, she made a vow before the pagoda image of Jué huā dìng zìzài wáng rúlái: 'May I, throughout the future kalpas, for sentient beings who are sinful and suffering, widely establish expedient means to liberate them.' The ghost king Wú dú at that time is now the Bodhisattva Cái shǒu Púsà. The Brahmin woman is the Bodhisattva Dìzàng Púsà. Thirty-third: Miraculous Response of the Image of Ksitigarbha Bodhisattva at Fajusi Temple in Yizhou, Tang Dynasty In Fajusi Temple in Yizhou under the Tang Dynasty, a painting of Ksitigarbha Bodhisattva (Dìzàng Púsà) was made, with the Bodhisattva sitting backward on a rope bed with feet hanging down, the painting being eight or nine inches tall. The original painting was painted by Zhang Sengyou. In the seventh month of the second year of Linde, the monks in the temple copied one version, and the painting emitted light, sometimes appearing and sometimes disappearing, like a golden ring, the light being the same as the original painting. The copies made in this way mostly emitted light. In the eighth month of the same year, the emperor ordered one copy to be taken and enshrined in the palace. Now, the folk paintings painted inside and outside the capital city also emit light when enshrined. From this, it can be known that the power of the Buddha is inconceivable (whether the copies made by each family all emit light is not specifically recorded here). Thirty-fourth: Miraculous Response of the Ksitigarbha on a Staff Head in the Home of Vice Minister Liu in Jinshui County, Jianzhou, Tang Dynasty (Newly Recorded) A vice minister in Jinshui County, Jianzhou, was named Liu. Once, he went to a neighbor's house for some reason and picked up a staff on the road. He saw an image carved on the head of the staff, but he did not know what image it was, so he took it home and stuck it in the wall. Many years passed, and he did not remember where he had put it. Later, he fell ill and died, but his chest was still a little warm, so he was not buried. After one day and two nights, he came back to life, weeping, repenting, and blaming himself, throwing himself on the ground. His family asked: 'Master, why are you doing this?' He replied: 'When I first died'
之時。兩騎冥官。介前與后。驅去至王廳。怒目呵視。時有一沙門形貌醜鄙。來至廳。王見敬之。從座而下。胡跪白沙門言。大士何因緣來至此。沙門曰。汝所召侍郎。是年來施主也。今欲救之。王言。業既決定。此事云何。沙門曰。吾昔于忉利天上。受釋迦如來付屬。能救定業眾生。豈舍侍郎。王言。大士志願堅固。不動如金剛山。須放還人間。沙門歡喜。執郎手還至生路。辭郎而別。郎白沙門言。不知君何人乎。沙門曰。吾是地藏菩薩也。汝平生時。途中見我像。持歸置壁中。能憶念不忘。作是言已。忽然不見。既見此勝利。憶昔怠過自責而已。聞者嘆異見壁。有杖頭像。苦加刻彩。高五寸像放光。安置家內。舍為精舍。號地藏院矣。
第三十五地藏菩薩救喬提長者家惡鬼難感應(出地藏大道心驅策法等文)
昔如來在靈鷲山。時地藏菩薩。遊行諸國。教化眾生。到毗富羅山下。至喬提長者家。其長者家內。被鬼奪其精氣。其家有五百人。並皆悶絕。至不覺悟。經于旬日。地藏菩薩。見是事已。即作是念言。實可苦哉。實可痛哉。世間有如是等不可說事。我今愍此眾生。而作救濟。說此語時。便即騰身。而往靈鷲山下。見彼喬提長者家。有五百餘人。皆被惡鬼奪其精氣。悶絕在地。已經數日。我見是
【現代漢語翻譯】 現代漢語譯本： 這時，兩個冥府的官吏，一前一後地押著侍郎來到閻王的大廳。閻王怒目呵斥著他。當時有一位沙門（出家修道的人），形貌醜陋鄙俗，來到大廳。閻王見了，非常尊敬他，從座位上下來，跪著對沙門說：『大士（對菩薩的尊稱）是什麼因緣來到這裡？』沙門說：『你所召來的侍郎，是往年的施主。現在想來救他。』閻王說：『他的業報已經決定了，這件事怎麼辦呢？』沙門說：『我過去在忉利天（佛教欲界六天之一）上，接受釋迦如來的囑託，能夠救助那些業報已定的眾生，難道會捨棄這位侍郎嗎？』閻王說：『大士的志願如此堅定，像金剛山一樣不可動搖，必須放他還回人間。』沙門非常歡喜，拉著侍郎的手，送他還到生的道路。辭別侍郎后離去。侍郎問沙門說：『不知道您是何人？』沙門說：『我是地藏菩薩（佛教菩薩之一）啊。你平生的時候，在途中見到我的像，拿回家安置在墻壁中，能夠憶念不忘。』說完這些話，忽然就不見了。侍郎見到這種殊勝的利益，回憶起以前的懈怠，感到自責。聽到這件事的人都感到驚歎奇異，看到墻壁上，有一個拄著枴杖的地藏菩薩頭像，就盡力地加以雕刻彩繪，高五寸的佛像放出光芒，安置在家中，把家舍改為精舍（佛教寺廟），號為地藏院了。
第三十五 地藏菩薩救喬提長者家惡鬼難感應（出自《地藏大道心驅策法》等文獻）
過去釋迦如來在靈鷲山（位於古印度摩揭陀國王舍城附近的山）的時候，當時地藏菩薩遊歷各個國家，教化眾生，來到毗富羅山（古印度山名）下，到達喬提長者（古印度一位富有的長者）的家。這位長者的家中，被惡鬼奪取精氣，他家有五百人，都昏悶不醒，甚至不省人事，已經過了十天。地藏菩薩見到這件事後，就想：『真是太痛苦了，真是太可悲了。世間竟然有這樣不可思議的事情。我現在憐憫這些眾生，要救濟他們。』說完這些話，就騰身而起，前往靈鷲山下，看到喬提長者家有五百多人，都被惡鬼奪取精氣，昏悶倒地，已經過了好幾天。我見到這
【English Translation】 English version: At that time, two冥官 (Ming Guan, underworld officials), one in front and one behind, escorted the侍郎 (Shi Lang, a court official) to the Yama's hall. Yama glared at him angrily. At that moment, a沙門 (Shamen, a Buddhist monk) with an ugly and humble appearance arrived at the hall. Yama, upon seeing him, showed great respect, descended from his seat, and knelt, saying to the Shamen, 'Great Bodhisattva, what brings you here?' The Shamen said, 'The侍郎 (Shi Lang) you summoned is a benefactor from previous years. I wish to save him now.' Yama said, 'His karma is already determined. What can be done about this?' The Shamen said, 'I once received the entrustment of釋迦如來 (Shakyamuni Tathagata, the founder of Buddhism) in the忉利天 (Trayastrimsa Heaven, one of the heavens in the desire realm), and I am capable of saving beings with fixed karma. Would I abandon this侍郎 (Shi Lang)?' Yama said, 'Great Bodhisattva's resolve is so firm, immovable like Mount金剛 (Vajra, diamond) . He must be released back to the human world.' The Shamen rejoiced, took the侍郎 (Shi Lang)'s hand, and escorted him back to the path of life. After bidding farewell to the侍郎 (Shi Lang), he departed. The侍郎 (Shi Lang) asked the Shamen, 'May I know who you are?' The Shamen said, 'I am 地藏菩薩 (Ksitigarbha Bodhisattva, a Bodhisattva in Buddhism). In your lifetime, you saw my image on the road, brought it home, and placed it on the wall, remembering it without forgetting.' After saying these words, he suddenly disappeared. Seeing this extraordinary benefit, the侍郎 (Shi Lang) reflected on his past negligence and felt remorse. Those who heard of this marvel were amazed. Seeing the image of 地藏菩薩 (Ksitigarbha Bodhisattva) with a staff on the wall, they painstakingly carved and painted it. The five-inch-tall image emitted light and was placed in the house, which was converted into a精舍 (Jing She, a Buddhist monastery) named 地藏院 (Ksitigarbha Monastery).
Thirty-Fifth: 地藏菩薩 (Ksitigarbha Bodhisattva) Saves the喬提長者 (Qiaoti Zhangzhe, Elder Qiaoti)'s Family from the Difficulty of Evil Ghosts' Influence (From the '地藏大道心驅策法 (Ksitigarbha Great Path Mind Driving Method)' and other texts)
In the past, when 如來 (Tathagata, the Buddha) was at 靈鷲山 (Vulture Peak, a mountain near Rajgir in ancient India), 地藏菩薩 (Ksitigarbha Bodhisattva) was traveling through various countries, teaching and transforming beings. He arrived at the foot of 毗富羅山 (Vipula Mountain, an ancient Indian mountain) and reached the home of 喬提長者 (Qiaoti Zhangzhe, Elder Qiaoti). In the elder's home, evil ghosts were stealing their essence, and five hundred people in the family were all in a state of unconsciousness, even losing awareness for ten days. Upon seeing this, 地藏菩薩 (Ksitigarbha Bodhisattva) thought, 'Truly, it is bitter! Truly, it is painful! There are such unspeakable things in the world. I now pity these beings and will offer them salvation.' After saying these words, he ascended and went to the foot of 靈鷲山 (Vulture Peak), where he saw more than five hundred people in the home of 喬提長者 (Qiaoti Zhangzhe) all having their essence stolen by evil ghosts, lying unconscious on the ground for several days. I see this
已。生憐愍心。生愛護心。唯愿世尊。許我設此救濟之法。今諸惡鬼降伏於人。令諸行者隨意驅使。復令長者還得如故。爾時世尊。從頂上龍放光。方尋照地藏菩薩身。是時大會之眾。各相謂曰。今日如來。放光照菩薩身。此菩薩空成大法。教化眾生。時地藏菩薩白佛言。我今有一神咒。能失邪心。復驅使諸惡鬼等。我過去無量無邊久遠有佛。號曰燒光王。其佛滅后。于像法中。我住凡夫地。有一仙人。在俱特羅山。善行道術。我見眾生被諸鬼所惱。如彼長者家無異也。我于爾時作是誓願。遇知識當效降伏之法。說此語已。即往俱特羅處。語彼仙人。仙人見我。心生歡喜。即便咨問彼仙方法。爾時仙人。於三日之間。令我開解。預知萬理。訊息善惡。又一切惡鬼。並集我所。依師法教。調伏其心。令發道心。于須臾間。一地獄受苦眾生。各乘蓮花諸苦停息。爾時仙人。見我得如是神力。與授記而作是言。汝于無量無邊世。佛與授記。名曰地藏。於五濁世中人天地獄。常當化身救度眾生令出災難。今見長者。如本無異。我今往彼家。特救護之。世尊聽許。菩薩往化五百餘人。一時還活也。
第三十六彌提國王畫五大力像免鬼病感應(新錄)
天竺法師傳說。佛滅度后千三百年中。彌提國百鬼亂入。疾疫流行
【現代漢語翻譯】 現代漢語譯本：於是，我生起了憐憫之心，生起了愛護之心，只願世尊允許我設立這種救濟之法，讓現在這些降伏於人的惡鬼，能夠讓修行者隨意驅使，並且讓長者恢復如初。當時，世尊從頭頂上的龍身上放出光芒，照向地藏菩薩的身軀。這時，大會上的眾人互相說道：『今日如來放出光芒照耀菩薩之身，這位菩薩必定成就大法，教化眾生。』當時，地藏菩薩對佛說：『我現在有一個神咒，能夠消除邪惡之心，並且驅使各種惡鬼等。我過去在無量無邊久遠之前，有一尊佛，名號叫做燒光王（Burning Light King）。在那尊佛滅度之後，在像法時期，我住在凡夫的地位。有一位仙人，在俱特羅山（Kutara Mountain），擅長修行道術。我看見眾生被各種鬼所惱，就像那位長者家一樣。我于那時發下誓願，遇到有知識的人，就傚法降伏鬼的方法。』說完這些話后，就前往俱特羅山，告訴那位仙人。仙人見到我，心生歡喜，就向我請教降伏鬼的方法。當時，仙人在三天之內，讓我開悟理解，預知萬事萬物的道理，瞭解善惡的因果。又讓一切惡鬼，都聚集到我這裡，依照老師的教法，調伏它們的心，讓它們發起道心。在很短的時間內，所有在地獄受苦的眾生，各自乘坐蓮花，各種痛苦都停止了。當時，仙人見我得到這樣的神力，就給我授記，並且這樣說：『你在無量無邊的世間，佛會給你授記，名字叫做地藏（Ksitigarbha）。在五濁惡世中的人、天、地獄，常常應當化身救度眾生，讓他們脫離災難。現在看到長者，和原來一樣沒有變化。我現在前往他家，特別救護他。』世尊聽許了。菩薩前往化度，五百餘人，一時都還活了過來。 第三十六 彌提國王畫五大力像免鬼病感應(新錄) 天竺法師傳說。佛滅度后千三百年中。彌提國百鬼亂入。疾疫流行
【English Translation】 English version: Then, I generated a compassionate heart and a loving heart, only wishing that the World-Honored One would allow me to establish this method of salvation, so that these evil spirits now subdued by humans could be freely commanded by practitioners, and that the elder could be restored to his original state. At that time, the World-Honored One emitted light from the dragon on the top of his head, illuminating the body of Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva). At this time, the assembly said to each other: 'Today, the Tathagata (Thus Come One) emits light to illuminate the body of the Bodhisattva. This Bodhisattva will surely accomplish great Dharma and teach sentient beings.' At that time, Ksitigarbha Bodhisattva said to the Buddha: 'I now have a divine mantra that can eliminate evil thoughts and drive away all kinds of evil spirits. In the past, immeasurable and boundless eons ago, there was a Buddha named Burning Light King. After that Buddha passed away, during the Dharma-resemblance period, I lived in the position of an ordinary person. There was an immortal on Kutara Mountain who was skilled in practicing Daoist arts. I saw sentient beings being troubled by various ghosts, just like the elder's family. At that time, I made a vow that when I encountered a knowledgeable person, I would emulate the method of subduing ghosts.' After saying these words, I went to Kutara Mountain and told that immortal. The immortal was delighted to see me and asked me about the method of subduing ghosts. At that time, the immortal, within three days, enabled me to awaken and understand, to foresee the principles of all things, and to understand the cause and effect of good and evil. He also gathered all the evil spirits to me, and according to the teacher's teachings, subdued their minds and caused them to generate the mind of the Dao. In a very short time, all the sentient beings suffering in hell each rode on a lotus flower, and all suffering ceased. At that time, the immortal saw that I had obtained such divine power, and gave me a prophecy, saying: 'In immeasurable and boundless worlds, the Buddha will give you a prophecy, and your name will be Ksitigarbha. In the world of the five turbidities, in the realms of humans, gods, and hells, you should often transform yourself to save sentient beings and help them escape from disasters. Now I see that the elder is the same as before, without any change. I will now go to his house and especially protect him.' The World-Honored One granted permission. The Bodhisattva went to transform and save more than five hundred people, and they all came back to life at the same time. Thirty-sixth: The Response of King Mitideva Painting the Five Great Strength Images to Avoid Ghost Sickness (Newly Recorded) According to the legend of the Indian Dharma Master, thirteen hundred years after the Buddha's Parinirvana, hundreds of ghosts invaded the country of Mitideva, and epidemics were prevalent.
。人民病痛。妖死蓋多。王臣大眾相議云。昔無上法王。敕五大力菩薩。守護我等國土。然我等宿運不幸。上廢法王教敕。下亂國土寶祚。進恥先王。退眄后王。如何除妖怪方免災禍。時智臣白王。須圖五大力菩薩像。設仁王齊會。延國土寶祚。除人民災禍。即以初年月八日。敕國中人民。令圖五大力菩薩。王臣以上妙細疊畫之。至夜初更。彩色方滿。金剛波羅蜜多菩薩。放五色光。金剛寶菩薩放白光。金剛手菩薩。放青色光。金剛藥叉菩薩。放琉璃光。金剛利菩薩。放金色光。自然照耀一國土中如晝。王臣歡喜。遇斯光者。身心安樂。諸惡鬼神。見光出於國。若入死門。還得蘇活。若當時病者。消除方安。一時之中。國內皆得安穩。身心快樂。如入禪定。至三更像方收光。從其以來。此國免百病。每年法式。初年月八日。設仁王齋會。供養五大力菩薩像。將三百歲。相續不絕矣。
第三十七唐益州法聚寺釋法安畫滅惡趣菩薩像感應(新錄)
釋法安。住法聚寺。修方等懺。累日專修。更無微應。請像前啼哭自責。夢見。異冠神語安云。汝有重罪。懺悔所不及。安問。何等重罪。神曰。犯用常住僧物。此罪難滅。安曰。更有滅罪方便否。神曰。更畫滅惡趣菩薩像。專誦隨求明。罪漸微薄。行方等懺悔。障
【現代漢語翻譯】 現代漢語譯本：人民遭受病痛，大量妖怪死亡。國王、大臣和民眾商議說：『過去無上法王曾敕令五大力菩薩（守護國土的五位強大菩薩）守護我們的國土。然而我們宿世不幸，上違背法王的教敕，下擾亂國土的寶祚，對不起先王，也對不起后王。如何才能消除妖怪，避免災禍？』當時，一位有智慧的大臣對國王說：『必須繪製五大力菩薩的畫像，設立仁王齋會，以延續國土的寶祚，消除人民的災禍。』於是，在正月初八，敕令國內人民繪製五大力菩薩像。國王和大臣用上好的細絹繪製。到了夜晚初更時分，彩色剛剛畫滿，金剛波羅蜜多菩薩（代表金剛界智慧的菩薩）放出五色光，金剛寶菩薩（代表金剛界福德的菩薩）放出白光，金剛手菩薩（代表金剛界力量的菩薩）放出青色光，金剛藥叉菩薩（代表金剛界忿怒的菩薩）放出琉璃光，金剛利菩薩（代表金剛界鋒利的菩薩）放出金色光，自然照耀整個國土，如同白晝。國王和大臣歡喜不已。遇到這些光芒的人，身心安樂。各種惡鬼神，見到光芒從國內發出，如同進入死門，還能甦醒過來。如果當時生病的人，病痛消除，身體安康。一時之間，國內都得到安穩，身心快樂，如同進入禪定。到三更時分，菩薩像才收回光芒。從此以後，這個國家免除了各種疾病。每年都按照這個法式，在正月初八設立仁王齋會，供養五大力菩薩像，已經持續了三百年，相續不絕了。 第三十七 唐益州法聚寺釋法安畫滅惡趣菩薩像感應(新錄) 釋法安，住在法聚寺，修習方等懺法。連續多日專心修習，卻沒有絲毫感應。他在佛像前啼哭自責。夢見一位頭戴奇異頭冠的神告訴法安說：『你犯有重罪，懺悔也無法彌補。』法安問：『是什麼樣的重罪？』神說：『你曾經挪用常住僧眾的財物。這個罪過難以消除。』法安問：『還有消除罪過的辦法嗎？』神說：『再畫一幅滅惡趣菩薩像，專心誦持隨求陀羅尼，罪過就會逐漸減輕。同時修行方等懺悔法，消除業障。』
【English Translation】 English version: The people suffered from illness, and many demons died. The king, ministers, and the masses consulted and said: 'In the past, the Supreme Dharma King ordered the Five Great Strength Bodhisattvas (five powerful Bodhisattvas who protect the country) to guard our land. However, due to our misfortune in past lives, we have disobeyed the Dharma King's edict above and disrupted the country's prosperity below. We are ashamed before the former kings and look with apprehension towards the future kings. How can we eliminate demons and avoid disasters?' At that time, a wise minister said to the king: 'We must draw images of the Five Great Strength Bodhisattvas and establish a Benevolent King Assembly to prolong the country's prosperity and eliminate the people's disasters.' Therefore, on the eighth day of the first month, he ordered the people of the country to draw images of the Five Great Strength Bodhisattvas. The king and ministers used the finest silk to draw them. When it was the first watch of the night, the colors were just completed. Vajra Paramita Bodhisattva (Bodhisattva representing wisdom in the Vajra realm) emitted five-colored light, Vajra Ratna Bodhisattva (Bodhisattva representing merit in the Vajra realm) emitted white light, Vajra-pani Bodhisattva (Bodhisattva representing power in the Vajra realm) emitted blue light, Vajra Yaksha Bodhisattva (Bodhisattva representing wrath in the Vajra realm) emitted lapis lazuli light, and Vajra Sharp Bodhisattva (Bodhisattva representing sharpness in the Vajra realm) emitted golden light, naturally illuminating the entire country as if it were daytime. The king and ministers were overjoyed. Those who encountered this light felt peace and joy in body and mind. All kinds of evil ghosts and spirits, seeing the light emanating from the country, felt as if they had entered the gate of death, but were able to revive. If those who were sick at that time, their illnesses were eliminated and they felt at peace. In an instant, the entire country became stable, and people felt happy in body and mind, as if they had entered samadhi. By the third watch of the night, the images retracted their light. Since then, this country has been free from all kinds of diseases. Every year, according to this Dharma practice, on the eighth day of the first month, a Benevolent King Assembly is established to make offerings to the images of the Five Great Strength Bodhisattvas, which has continued uninterrupted for three hundred years. Thirty-seventh: Record of the Response to Dharma Master Fa'an of Fayu Temple in Yizhou, Tang Dynasty, Painting an Image of the Bodhisattva Who Eradicates Evil Destinies (Newly Recorded) Dharma Master Fa'an lived in Fayu Temple and practiced the Fangdeng repentance method. He practiced diligently for many days, but there was no response. He wept and blamed himself before the Buddha image. In a dream, a deity wearing a strange crown told Fa'an: 'You have committed a serious crime that cannot be atoned for by repentance.' Fa'an asked: 'What kind of serious crime?' The deity said: 'You have misappropriated the property of the Sangha. This sin is difficult to eliminate.' Fa'an asked: 'Is there any way to eliminate this sin?' The deity said: 'Paint another image of the Bodhisattva Who Eradicates Evil Destinies, and recite the Dharani of Following Wishes with all your heart, and the sin will gradually diminish. At the same time, practice the Fangdeng repentance method to eliminate karmic obstacles.'
除可見化身。夢覺流淚。更畫滅惡趣菩薩像。專修懺悔。閉目即得見化佛。生年六十七方卒。臨終奇瑞蓋多矣。
第三十八代州總因寺釋妙運畫藥王藥上像感應(新錄)
釋妙運。住總因寺。誦法花經為業。常愿生兜率天上。奉事彌勒菩薩。更畫藥王藥上二菩薩像。祈願感應。生年七十有餘。微疾頓發。語師友言。化佛來迎。說此言。汝畫藥王藥上二菩薩像。若有人識二菩薩名字者。一切人天亦應禮拜。不久必生兜率內院。奉事慈氏菩薩云。不久而卒矣。
第三十九陀羅尼自在王菩薩于地獄鑊緣上說法救苦感應(新錄)
唐真寂寺沙門惠生。是惠如禪師弟子。誦大乘。遂一日一夜不動。如入禪定。及曉更開眼。悲喜交集。流淚汗血。乘僧問所由。答曰。吾被請閻魔王宮。王從座而起。恭敬語言。阿師見地獄否。答雖聞其名。未見其實。乃敕使者遂令去。于東方次第。見三十二大城。一一城中。皆有地獄。受苦之輩多是沙門。于鐵鑊緣上。有一沙門。說法示教利喜。罪人即問。公何人。于地獄中說法。沙門答曰。我是陀羅尼自在王菩薩。於此大鐵圍中。有無量沙門地獄。貪著世利。犯佛戒品。聖教同宿住穢伽藍。無慚愧心。虛受信施。不凈說法。誑惑世間。如斯等罪。皆感獄果。我以悲哀彼諸
【現代漢語翻譯】 現代漢語譯本 除可見化身（佛或菩薩爲了度化眾生而顯現的形象）。夢中驚醒，流下眼淚。於是繪製滅惡趣菩薩像，專心修習懺悔法門。閉上眼睛就能見到化身佛。六十七歲時圓寂。臨終前出現的奇異祥瑞非常多。
第三十八 州總因寺的釋妙運，通過繪畫藥王菩薩和藥上菩薩像而獲得感應（新錄）
釋妙運，居住在總因寺，以誦讀《法華經》為日常功課。他常常發願往生到兜率天（欲界天之一，彌勒菩薩居住的地方），以便侍奉彌勒菩薩。於是他繪製了藥王菩薩和藥上菩薩的畫像，祈求感應。七十多歲時，突然得了小病。他告訴師友說：『化身佛來迎接我了。』又說：『你們所畫的藥王菩薩和藥上菩薩像，如果有人認識這兩位菩薩的名字，所有的人天都應該禮拜。不久我必定往生到兜率內院，侍奉慈氏菩薩（彌勒菩薩的別稱）。』不久就圓寂了。
第三十九 陀羅尼自在王菩薩在地獄的鐵鑊邊緣上說法，救度苦難眾生而獲得感應（新錄）
唐朝真寂寺的沙門惠生，是惠如禪師的弟子。他誦讀大乘經典，於是有一天一夜沒有動彈，好像進入了禪定。到天亮時才睜開眼睛，悲傷和喜悅交織在一起，流下眼淚和血汗。同寺的僧人詢問原因，他回答說：『我被邀請到閻魔王（地獄之主）的宮殿。閻魔王從座位上站起來，恭敬地說：『阿師（對僧人的尊稱）見到地獄了嗎？』我回答說：『雖然聽說過地獄的名字，但沒有親眼見過。』於是閻魔王命令使者帶我去。在東方依次見到了三十二座大城，每一座城中都有地獄。受苦的人大多是沙門。在鐵鑊（煮人的大鍋）的邊緣上，有一位沙門正在說法，開示教導，使罪人感到歡喜。罪人就問：『您是什麼人，竟然在地獄中說法？』沙門回答說：『我是陀羅尼自在王菩薩。在這大鐵圍山（包圍世界的鐵山）中，有無數的沙門墮入地獄，他們貪戀世間的利益，違犯佛的戒律，把聖教（佛教）和俗事混在一起，住在污穢的寺院裡，沒有慚愧之心，白白接受信徒的供養，用不清凈的說法，欺騙迷惑世人。像這樣的罪過，都會感得地獄的果報。我因為悲憫他們這些』
【English Translation】 English version Except for visible manifestations (Buddhas or Bodhisattvas appearing to save sentient beings). Awakened from a dream, shedding tears. Thereupon, he painted an image of the Bodhisattva Who Eradicates Evil Destinies, and wholeheartedly practiced repentance. Upon closing his eyes, he could see manifested Buddhas. He passed away at the age of sixty-seven. The auspicious signs at his death were numerous.
Thirty-eighth: Śramaṇa Miaoyun of Zongyin Temple in Zhou Prefecture, experienced a response through painting images of Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior) Bodhisattvas (Newly Recorded)
Śramaṇa Miaoyun resided at Zongyin Temple, making the recitation of the Lotus Sutra his practice. He constantly vowed to be reborn in the Tusita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides) in order to serve Maitreya Bodhisattva. Thereupon, he painted images of Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas, praying for a response. In his seventies, he suddenly fell slightly ill. He told his teachers and friends, 'A manifested Buddha has come to greet me.' He also said, 'The images of Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas that you have painted, if anyone recognizes the names of these two Bodhisattvas, all humans and devas should pay homage. Soon I will surely be reborn in the inner court of the Tusita Heaven, to serve the Bodhisattva Maitreya (another name for Maitreya Bodhisattva).' Soon after, he passed away.
Thirty-ninth: The Bodhisattva Dharani-svāmin-rāja (King of Dharani Sovereignty) preached the Dharma on the edge of a cauldron in hell, saving beings from suffering, and received a response (Newly Recorded)
Śramaṇa Huisheng of Zhenji Temple in the Tang Dynasty, was a disciple of Chan Master Huiru. He recited the Mahayana sutras, and thus remained motionless for a day and a night, as if he had entered samadhi. At dawn, he opened his eyes, filled with both sorrow and joy, shedding tears and blood. The monks of the temple asked him the reason, and he replied, 'I was invited to the palace of Yama-rāja (the lord of hell). Yama-rāja rose from his seat and respectfully said, 'Have you seen hell, Ācārya (a respectful term for a monk)?' I replied, 'Although I have heard the name of hell, I have not seen it in reality.' Thereupon, Yama-rāja ordered a messenger to take me there. In the east, I successively saw thirty-two great cities, and in each city there was a hell. Most of those suffering were śramanas. On the edge of an iron cauldron (a large pot for boiling people), there was a śramana preaching the Dharma, instructing and guiding, bringing joy to the condemned. The condemned asked, 'Who are you, that you are preaching the Dharma in hell?' The śramana replied, 'I am the Bodhisattva Dharani-svāmin-rāja. In this great Iron Mountain Range (the iron mountains surrounding the world), there are countless śramanas who have fallen into hell, because they are greedy for worldly benefits, violate the Buddha's precepts, mix the sacred teachings (Buddhism) with secular affairs, live in defiled monasteries, have no sense of shame, accept offerings from believers in vain, and deceive and mislead the world with impure teachings. Such sins will result in the retribution of hell. I, out of compassion for these'
沙門愚癡招苦。或於鑊緣上。或於鐵車上。隨所為說法。令憶念昔所犯罪業。愧懺厭離悔過自責。吾自見聞此事。是故悲喜。聞者難異。改惡蓋多矣。
第四十馬鳴龍樹師弟感應(出本業因緣論)
昔迦葉佛出世之中。時有一長者。名曰輪秀。有女曰殊他。如是二人。各以七寶。獻迦葉佛。請其副恩。爾時世尊。告二人言。連去還本所。汝等所請求十七日。已經當得成就所愿滿足。爾時二人頭至地禮佛。卻返本處。第十七日已滿足。其日夢中。彼殊他女。即得好夢。甚大歡喜。無所譬喻。所謂第一明放日輪了。來入腹中。第二耀了滿月之輪。來入腹中。得此祥者。已經九月。即生二子。兄名日珠。弟名月鏡。隨其前相。立名字故。如是二子。才至一七日。即便出家。詣迦葉佛。隨佛世尊。修其行法。常作是愿。生生處處。不相離同學知識。互為師弟子。建立正法。具足妙行。念一覺海。昔日珠者。今馬鳴菩薩。是以此事故。此二菩薩不相離俱行轉。出現本跡。利益眾生也。金剛正智經中。馬鳴過去成佛。號大光明佛。龍樹名妙云相佛。大莊嚴三昧經中。馬鳴過去成佛。號日月星明佛。龍樹名妙云自在王如來云云。
第四十一釋道詮禪師造龍樹菩薩像生凈土感應(出凈土傳)
釋道詮。不知何
【現代漢語翻譯】 現代漢語譯本 愚癡的沙門招致痛苦。他們或者在沸騰的鍋邊，或者在鐵輪車上，根據（罪人）所犯的罪業說法，讓他們回憶起過去所犯的罪業，感到慚愧、懺悔、厭惡、遠離，並悔過自責。我親自見聞過這些事，因此感到悲傷和喜悅。聽到這些的人很難不改變，改過從善的人很多啊。
第四十 馬鳴龍樹師弟感應（出自《本業因緣論》）
過去迦葉佛（Kāśyapa Buddha，過去七佛之一）出世時，有一位長者名叫輪秀，他有一個女兒名叫殊他。這兩人各自用七寶供養迦葉佛，請求佛陀給予恩惠。當時，世尊告訴他們說：『回去到你們原來的地方，你們所請求的事情十七天後就會成就，願望將會滿足。』當時，兩人頭觸地禮拜佛陀，然後返回原來的地方。第十七天已經到了，那天晚上，殊他女做了個好夢，非常歡喜，無法比喻。夢見第一道光明，太陽的輪廓清晰地進入她的腹中；第二道光芒，滿月的輪廓清晰地進入她的腹中。得到這個祥瑞之兆后，過了九個月，就生了兩個兒子，哥哥名叫日珠，弟弟名叫月鏡，根據他們之前的夢境，給他們取了名字。這兩個兒子才七天大，就出家了，去拜見迦葉佛，跟隨佛陀修行。他們常常發願，生生世世，不相分離，一起學習，互為師徒，建立正法，具足妙行，憶念一覺海。以前的日珠，就是現在的馬鳴菩薩（Aśvaghoṣa）。因為這個緣故，這兩位菩薩不相分離，一起修行，顯現本跡，利益眾生。』《金剛正智經》中說，馬鳴過去已經成佛，佛號大光明佛，龍樹（Nāgārjuna）名為妙云相佛。《大莊嚴三昧經》中說，馬鳴過去已經成佛，佛號日月星明佛，龍樹名為妙云自在王如來等等。
第四十一 釋道詮禪師造龍樹菩薩像生凈土感應（出自《凈土傳》）
釋道詮，不知道他是什麼人。
【English Translation】 English version Foolish śrāmaṇas invite suffering. They are either at the edge of a boiling cauldron or on an iron wheel, expounding the Dharma according to the offenses committed, causing them to recall their past misdeeds, feel ashamed, repent, detest, turn away, and regret and blame themselves. I have personally seen and heard these things, and therefore feel sorrow and joy. It is difficult for those who hear this not to change, and many change for the better.
Fortieth: The Response of the Teacher and Disciple Aśvaghoṣa and Nāgārjuna (From the Karma Hetu Pratyaya Sutra)
In the past, when Kāśyapa Buddha (Kāśyapa Buddha, one of the Seven Buddhas of the Past) appeared in the world, there was a wealthy man named Lunxiu, who had a daughter named Shuta. These two each offered seven treasures to Kāśyapa Buddha, requesting his grace. At that time, the World Honored One told them, 'Return to your original places, and in seventeen days your requests will be fulfilled, and your wishes will be satisfied.' At that time, the two bowed to the Buddha with their heads touching the ground, and then returned to their original places. The seventeenth day arrived, and that night, the woman Shuta had a good dream, and was very happy, beyond comparison. She dreamed of the first light, the clear outline of the sun entering her womb; the second light, the clear outline of the full moon entering her womb. After receiving this auspicious sign, after nine months, she gave birth to two sons, the elder named Rizhu, and the younger named Yuejing, named according to their previous dreams. These two sons, only seven days old, renounced the world and went to see Kāśyapa Buddha, following the Buddha to cultivate. They often made vows, in every life, not to be separated, to study together, to be teachers and disciples to each other, to establish the True Dharma, to be complete in wonderful practices, and to remember the ocean of enlightenment. The former Rizhu is now Bodhisattva Aśvaghoṣa. For this reason, these two Bodhisattvas are inseparable, practicing together, manifesting their original traces, and benefiting sentient beings.' In the Vajra Wisdom Sutra, it is said that Aśvaghoṣa had already become a Buddha in the past, with the Buddha name Great Light Buddha, and Nāgārjuna is named Wonderful Cloud Appearance Buddha. In the Great Adornment Samadhi Sutra, it is said that Aśvaghoṣa had already become a Buddha in the past, with the Buddha name Sun, Moon, and Star Light Buddha, and Nāgārjuna is named Wonderful Cloud Sovereign King Tathagata, and so on.
Forty-first: Chan Master Shi Daoquan Creates an Image of Bodhisattva Nāgārjuna and is Reborn in the Pure Land (From the Biographies of the Pure Land)
Shi Daoquan, it is not known who he was.
處人。少有義學嘉譽。以智度論為心要。以龍樹為師宗。發願云。大士龍樹。蒙佛誠言。證歡喜地。往安樂國。補彌陀化。十方攝生。愿垂哀愍。得生彼國。更造三尺形像。香花供養。專心祈願。夢感一沙門云。汝凈土業。必定無疑。卻後三年。方往生安樂國。詮云。我有師友。豈先舍壽。此事如何。沙門曰。須白阿彌陀佛還來告其實。夢覺彌祈請。我及師友舍壽。先後經三日後。又復夢沙門來告詮曰。以汝言白阿彌陀佛。佛言。汝師卻後十二年卒。汝卻後十七年方卒。汝母二十年方卒。但汝愿微妙。須延三年壽加二十年。卻後二十三年方生此國。佛教如斯。復問。我父母師友。生凈土否。答同心發願。必生無疑。詮歡喜復問。君何人。答我是龍樹付法藏中第十三。汝造我像。頻來告之。其後二十三年。正月十五日而卒。其父母師友。皆同佛記。明知。同生凈土。詮臨終時。紫雲蓋庵。音樂聞空。奇瑞非一。見聞在實矣。
第四十二淄州釋惠海畫無著世親像得天迎感應(新錄)
釋惠海者。洞法相源。朗經法宗。自畫無著世親像。思慕所釋深妙。于攝論唯識。頗求決幽。夢二人童子來告曰。汝當生兜率天。汝所圖無著世親。在彼天上。慈氏菩薩為侍者。海白。吾不欣舍壽。暫在人間。住持遺教。天童子曰
【現代漢語翻譯】 現代漢語譯本： 處人，年少時就以義學聞名，以《智度論》為修行的核心，尊龍樹（Nagarjuna，佛教哲學家）為宗師。他發願說：『大士龍樹，蒙受佛陀的誠實教誨，證得歡喜地（Pramudita，菩薩十地之第一地）。往生安樂國（Sukhavati，西方極樂世界），輔助阿彌陀佛（Amitabha）教化眾生。愿您垂憐我，讓我得以往生彼國，再造三尺高的龍樹菩薩像，用香花供養，專心祈願。』夢中感應到一位沙門（Sramana，出家修道者）說：『你往生凈土的功業，必定無疑。三年後，你將往生安樂國。』處人說：『我有師長和朋友，怎能先捨棄壽命？這件事該如何是好？』沙門說：『須稟告阿彌陀佛，讓他來告訴你實情。』夢醒后，處人更加虔誠地祈請，希望自己和師友能同時舍壽。三天後，又夢見沙門來告訴處人說：『我已經把你的話稟告給阿彌陀佛。佛說：你的老師將在十二年後去世，你將在十七年後去世，你的母親將在二十年後去世。但你的願力非常微妙，需要延長三年壽命，加上二十年，二十三年後才能往生此國。』佛的教誨就是這樣。處人又問：『我的父母師友，能往生凈土嗎？』回答說：『只要同心發願，必定往生無疑。』處人歡喜地又問：『您是何人？』回答說：『我是龍樹付法藏中的第十三位。你塑造了我的像，我特來告訴你。』此後二十三年，正月十五日，處人去世。他的父母師友，都如佛所預記，明明知道他們都往生凈土了。處人臨終時，有紫色的雲彩覆蓋著他的茅庵，空中傳來音樂，奇異的祥瑞不止一件，這些都是親眼所見所聞的真實情況。
第四十二 淄州釋惠海畫無著（Asanga，瑜伽行派創始人之一）世親（Vasubandhu，無著之弟，亦為瑜伽行派重要人物）像得天迎感應（新錄）
釋惠海，精通法相之源，通曉經法之宗。他自己畫了無著和世親的畫像，思慕他們所闡釋的深奧微妙之理。對於《攝大乘論》（Mahayana-samgraha）和唯識學（Yogacara），他極力探求其中的奧秘。夢中，兩個童子來告訴他說：『你應當往生兜率天（Tusita Heaven，彌勒菩薩所居之天界）。你所畫的無著和世親，就在那裡的天上，慈氏菩薩（Maitreya，即彌勒菩薩）是他們的侍者。』惠海說：『我不願意捨棄壽命，暫時留在人間，住持佛陀的遺教。』天童子說：
【English Translation】 English version: Chu Ren was known for his righteous learning from a young age. He regarded the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) as the essence of his practice and Nagarjuna (Buddhist philosopher) as his revered master. He made a vow, saying: 'Great Bodhisattva Nagarjuna, having received the Buddha's sincere teachings, attained the Joyful Ground (Pramudita, the first of the ten bhumis of a Bodhisattva). May you go to the Land of Bliss (Sukhavati, the Western Pure Land) to assist Amitabha (Buddha of Infinite Light) in transforming sentient beings. I beseech you to have compassion and allow me to be reborn in that land. I will create a three-foot statue of Nagarjuna Bodhisattva, offer incense and flowers, and pray with all my heart.' In a dream, he sensed a Sramana (wandering ascetic) saying: 'Your karma for rebirth in the Pure Land is certain and without doubt. After three years, you will be reborn in the Land of Bliss.' Chu Ren said: 'I have teachers and friends; how can I abandon my life before them? What should I do about this?' The Sramana said: 'You must report this to Amitabha Buddha and have him tell you the truth.' After waking from the dream, Chu Ren prayed even more sincerely, hoping that he and his teachers and friends could relinquish their lives together. Three days later, he dreamed again that the Sramana came to tell Chu Ren: 'I have already reported your words to Amitabha Buddha. The Buddha said: Your teacher will pass away in twelve years, you will pass away in seventeen years, and your mother will pass away in twenty years. But your vow is very subtle; you need to extend your life by three years, plus twenty years, and then you will be reborn in this land after twenty-three years.' Such was the Buddha's teaching. Chu Ren then asked: 'Can my parents, teachers, and friends be reborn in the Pure Land?' The answer was: 'As long as they make the vow with one heart, they will certainly be reborn without doubt.' Chu Ren joyfully asked again: 'Who are you?' The answer was: 'I am the thirteenth in the lineage of Dharma transmission from Nagarjuna. You have created my image, so I have come to tell you.' Twenty-three years later, on the fifteenth day of the first month, Chu Ren passed away. His parents, teachers, and friends, all as the Buddha had foretold, clearly knew that they were all reborn in the Pure Land. When Chu Ren was dying, purple clouds covered his hermitage, and music was heard in the sky. There were many extraordinary auspicious signs, all of which were witnessed and heard as true.
Forty-second: The monk Huihai of Zizhou painted images of Asanga (one of the founders of the Yogacara school) and Vasubandhu (Asanga's brother, also an important figure in the Yogacara school) and received a heavenly response (newly recorded).
The monk Huihai was well-versed in the source of Dharmalakshana (phenomena) and understood the principles of the sutras. He painted images of Asanga and Vasubandhu himself, longing for the profound and subtle principles they expounded. Regarding the Mahayana-samgraha (Compendium of the Mahayana) and Yogacara (Consciousness-only) teachings, he diligently sought to resolve their mysteries. In a dream, two young boys came and told him: 'You should be reborn in the Tushita Heaven (the heaven where Maitreya Bodhisattva resides). The Asanga and Vasubandhu you painted are in that heaven, and Maitreya Bodhisattva is their attendant.' Huihai said: 'I do not wish to relinquish my life and temporarily remain in the human realm to uphold the Buddha's teachings.' The heavenly boys said:
。汝從我暫往兜率天。決所疑。即從天童。往兜率天。見四十九重摩尼殿。青衣人其中充滿。進入內院。見慈氏及無著世親。皆俗服語海曰。汝不可禮我等。在家出家尊卑不同。須咨問所疑。海述所疑。慈氏使二侍者。為令釋通。復從天童來下。廣弘佛教。然秘此事。不語他人。沒後遺書中注載之。今傳聞錄之。自余感應良繁。不能具述。今略錄三五。以示信徹發誓。偈曰。
已依集錄及口傳 略錄三寶感應錄 乃至見聞贊毀者 同蒙利益出生死 釋迦如來末法中 一聞三寶生少信 三世罪障盡消除 當生必見諸聖眾 愿錄感應諸功德 回施法界諸有情 令獲勝生增福惠 同證廣大三菩提
三寶感應要略錄卷下(終)
【現代漢語翻譯】 現代漢語譯本：你（指海）可以暫時從我這裡前往兜率天（Tushita Heaven，欲界六天之一，彌勒菩薩的居所），解決你心中的疑惑。於是（海）跟隨天童前往兜率天，見到了四十九重摩尼殿（Mani Palace，寶珠構成的宮殿），其中充滿了身穿青衣的人。進入內院，見到了慈氏（Maitreya，即彌勒菩薩）以及無著（Asanga）和世親（Vasubandhu）兩位菩薩，他們都穿著世俗的服裝。慈氏對海說：『你不能禮拜我們，因為在家居士和出家僧侶的尊卑不同。你需要諮詢你心中的疑惑。』海陳述了心中的疑惑，慈氏讓兩位侍者為他解釋通達。之後（海）跟隨天童返回人間，廣泛弘揚佛教，但對此事保密，不告訴他人。去世后在遺書中記載了此事。現在將此事記錄下來。其他的感應事蹟非常多，無法全部敘述。現在略微記錄三五件，用來顯示信仰的徹底和發誓的堅定。偈語說： 已經依據收集的記錄和口頭傳說，略微記錄三寶（Three Jewels，佛、法、僧）的感應事蹟。 乃至見到、聽到、讚歎或譭謗三寶的人，都能一同蒙受利益，脫離生死輪迴。 在釋迦如來（Sakyamuni Buddha）的末法時期，哪怕僅僅聽聞三寶，生起少許信心， 三世（過去、現在、未來）的罪業障礙都能消除，當來之世必定能見到諸位聖眾。 愿我記錄感應事蹟的諸般功德，迴向給法界（Dharmadhatu，宇宙萬有）一切有情眾生， 讓他們獲得殊勝的生命，增長福德和智慧，一同證得廣大的三菩提（Threefold Enlightenment，三種覺悟）。 《三寶感應要略錄》卷下（終）
【English Translation】 English version: You (referring to Hai) may temporarily go from here with me to Tushita Heaven (one of the six heavens of the Desire Realm, the abode of Maitreya Bodhisattva) to resolve your doubts. Thereupon, (Hai) followed the celestial youth to Tushita Heaven and saw the forty-nine layered Mani Palace (a palace made of jewels), which was filled with people dressed in blue. Entering the inner courtyard, he saw Maitreya (慈氏, Maitreya Bodhisattva) and the two Bodhisattvas, Asanga (無著) and Vasubandhu (世親), who were all wearing secular clothing. Maitreya said to Hai, 'You cannot prostrate to us, because there is a difference in status between lay practitioners and ordained monks. You need to inquire about your doubts.' Hai stated his doubts, and Maitreya instructed two attendants to explain them to him thoroughly. Afterwards, (Hai) followed the celestial youth back to the human world and widely propagated Buddhism, but kept this matter a secret, not telling anyone. After his death, he recorded this matter in his will. Now this matter is recorded. There are many other responsive events that cannot all be narrated. Now, three or five are briefly recorded to show the thoroughness of faith and the firmness of vows. The verse says: Having relied on collected records and oral traditions, I have briefly recorded the responsive events of the Three Jewels (三寶, Buddha, Dharma, Sangha). Even those who see, hear, praise, or slander the Three Jewels will together receive benefits and escape the cycle of birth and death. In the Dharma-ending Age of Sakyamuni Buddha (釋迦如來), even if one only hears of the Three Jewels and generates a little faith, The karmic obstacles of the three times (三世, past, present, and future) will be eliminated, and in the future life, one will surely see all the holy beings. May all the merits of my recording of responsive events be dedicated to all sentient beings in the Dharmadhatu (法界, the universe and all phenomena), So that they may obtain auspicious lives, increase their blessings and wisdom, and together attain the vast Threefold Enlightenment (三菩提). A Brief Record of Essential Responses of the Three Jewels, Volume Two (End)