X78n1540_法華經顯應錄
卍新續藏第 78 冊 No. 1540 法華經顯應錄
No. 1540-A 法華經顯應錄序
西竺之教。其高處至不可思議。有歷劫讚揚所不能盡。其神通發現攝魔救苦。雖非人力所及。皆其餘事也。然其教所以盛行於世。亦賴此為多。
法華經凡三譯。而鳩摩羅什所譯舉世誦之。功德效驗昭然顯著。傳記所載非一。蓋此經實如來秘密之藏。非思量分別之所能解。故其神異如此。鄉僧宗曉朝夕誦習書寫。嘗刺血書之。又集古今簡䇿之言凡二百餘事。遂成巨編。皆有依據。將版行於時。以助流通。一日訪其所居。蕭然自適。與之語。貫穿教乘。問何以不出領眾。曰非所敢當也。因出此書求余為序。余曰。
黃面老子本不欲言。大藏所見與夫龍宮海藏之所秘。無邊無盡。其實本不曾言。況此經之舛見於餘事之餘者乎。子既集之。而余又序之邪。請不已漫書以授之。且語之曰。子欲了此而後遊方。它日一登寶所悟明本性。筌蹄且將忘之。而況此乎。曉曰唯。
慶元四年中秋日顯謨閣直學士太中大夫提舉
江州太平興國宮樓鑰序
法華經顯應錄目次
捲上 序 古聖(凡七事並見本經) 多寶聽經寶塔涌現 釋迦為王求經無倦 不輕菩薩流通法華
喜見然身供養妙經 妙音遠來聽法華經 昔四比丘修習法華 普賢菩薩勸發流通 高僧(凡一百七十三人) 天竺國摩訶羅比丘 燉煌三藏護法師 姚秦三藏什法師 長安睿法師 虎丘生法師 南嶽思大禪師 天臺智者大師 南山澄照律師 京兆慈恩法師 五臺清涼國師 高麗光禪師 荊州成禪師 終南超禪師 天竺觀法師 章安總持禪師 天臺璪禪師 廬山志禪師 荊州悅禪師 天臺越禪師 錢唐觀法師 梁朝滿法師 廬山莊法師 後周命法師 天臺明法師 河陰䆳法師 成都生寺主 高昌國緒師 會稽義法師 羌地達上人 吳興曠法師 長沙亡名僧 古亡名二僧 冀州羽法師 臨川紹法師 廬山慶法師 廣陵冏法師 臨緇明法師 越州慧法師 京師侯法師 京師進法師 京師果法師 廬山瑜法師 鐘山益法師 法華臺宗法師 廬山登法師 餘杭志禪師 天衣飛雲大師 越州明法師 京師豫法師 京師匱法師 京師辯法師 沙門澄法師 金陵雲法師 後周遠法師 揚州方法師 真乘凈法師 三藏竭法師 朗法師 秦州昭上人 元魏乘法師 齊州湛法師 江陵遷法師 南澗觀法師 荊州忍禪師 玉泉懔法師 鄂州朗法華 東嶽堅法
【現代漢語翻譯】 現代漢語譯本 《喜見然身供養妙經》 妙音遠來聽《法華經》（Saddharma Puṇḍarīka Sūtra） 昔日四位比丘修習《法華經》 普賢菩薩（Samantabhadra）勸請弘揚流通 高僧（共一百七十三人） 天竺國摩訶羅比丘 敦煌三藏護法師 姚秦三藏什法師 長安睿法師 虎丘生法師 南嶽思大禪師 天臺智者大師 南山澄照律師 京兆慈恩法師 五臺清涼國師 高麗光禪師 荊州成禪師 終南超禪師 天竺觀法師 章安總持禪師 天臺璪禪師 廬山志禪師 荊州悅禪師 天臺越禪師 錢唐觀法師 梁朝滿法師 廬山莊法師 後周命法師 天臺明法師 河陰䆳法師 成都生寺主 高昌國緒師 會稽義法師 羌地達上人 吳興曠法師 長沙亡名僧 古亡名二僧 冀州羽法師 臨川紹法師 廬山慶法師 廣陵冏法師 臨淄明法師 越州慧法師 京師侯法師 京師進法師 京師果法師 廬山瑜法師 鐘山益法師 法華臺宗法師 廬山登法師 餘杭志禪師 天衣飛雲大師 越州明法師 京師豫法師 京師匱法師 京師辯法師 沙門澄法師 金陵雲法師 後周遠法師 揚州方法師 真乘凈法師 三藏竭法師 朗法師 秦州昭上人 元魏乘法師 齊州湛法師 江陵遷法師 南澗觀法師 荊州忍禪師 玉泉懔法師 鄂州朗法華 東嶽堅法
【English Translation】 English version 'The Sutra of Wondrous Music on Joyfully Beholding Self-Immolation as an Offering' The wondrous sound comes from afar to listen to the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra). In the past, four Bhikshus cultivated the 'Lotus Sutra'. Samantabhadra Bodhisattva encourages its propagation and circulation. Eminent Monks (a total of one hundred and seventy-three) Maharo Bhikshu from India Tripitaka Dharma Protector Master of Dunhuang Tripitaka Master Kumarajiva of Yao Qin Dharma Master Rui of Chang'an Dharma Master Sheng of Tiger Hill Great Dhyana Master Si of Nanyue Great Master Zhiyi of Tiantai Vinaya Master Cheng Zhao of Nanshan Dharma Master Ci'en of Jingzhao National Teacher Qingliang of Mount Wutai Dhyana Master Guang of Goryeo Dhyana Master Cheng of Jingzhou Dhyana Master Chao of Zhongnan Dharma Master Guan of India Dhyana Master Zongchi of Zhang'an Dhyana Master Zao of Tiantai Dhyana Master Zhi of Mount Lu Dhyana Master Yue of Jingzhou Dhyana Master Yue of Tiantai Dharma Master Guan of Qiantang Dharma Master Man of Liang Dynasty Dharma Master Zhuang of Mount Lu Dharma Master Ming of Later Zhou Dharma Master Ming of Tiantai Dharma Master Xun of Heyin Abbot Sheng of Chengdu Temple Master Xu of Gaochang Kingdom Dharma Master Yi of Kuaiji Superior Person Da of Qiang Region Dharma Master Kuang of Wuxing Unnamed Monk of Changsha Two Unnamed Monks of Ancient Times Dharma Master Yu of Jizhou Dharma Master Shao of Linchuan Dharma Master Qing of Mount Lu Dharma Master Jiong of Guangling Dharma Master Ming of Linzi Dharma Master Hui of Yuezhou Dharma Master Hou of the Capital Dharma Master Jin of the Capital Dharma Master Guo of the Capital Dharma Master Yu of Mount Lu Dharma Master Yi of Zhongshan Dharma Master of the Tiantai School of the Lotus Sutra Dharma Master Deng of Mount Lu Dhyana Master Zhi of Yuhang Great Master Feiyun of Tianyi Dharma Master Ming of Yuezhou Dharma Master Yu of the Capital Dharma Master Kui of the Capital Dharma Master Bian of the Capital Shramana Cheng Dharma Dharma Master Yun of Jinling Dharma Master Yuan of Later Zhou Dharma Master Fang of Yangzhou Pure Dharma Master of True Vehicle Tripitaka Dharma Master Jie Dharma Master Lang Superior Person Zhao of Qinzhou Dharma Master Cheng of Northern Wei Dharma Master Zhan of Qizhou Dharma Master Qian of Jiangling Dharma Master Guan of Nanjian Dhyana Master Ren of Jingzhou Dharma Master Lin of Yuquan Lang Fahua of Ezhou Dharma Master Jian of Dongyue
師 越州倫法師 齊州超法師 岐州慈禪師 湘州崇法師 揚岐州二僧 眉州泰法師 成都恭上人 荊州隱禪師 廬山充法師 黃州秀上人 齊州生法師 蘇州亮法師 伯濟顯禪師 荊州喜法師 終南通法師 牛頭通法師 蘇州旻法師 驪山達法師 雍州俗上人 古高寂師 悟真寺僧 玄法寺僧 雉山寺僧 揚州聰法師 棲霞向法師 終南誠法師 蘇州琰法師 越州藏法師 襄州㧞法師 汴州迥法師 京師證法師(附蕭子良) 長沙安法師 江都向法師 寶通法師 蘇州儀禪師 汴州照師 荊州奘法師 絳州轍禪師 山陰義法師 天臺修法師 明州端法華 京兆素法師 嘉禾三白和尚 溫州楚法師 越州莒法師 東京誨法師 潭州青衣寺僧 杭州孤山寺石壁經 蘇州法華院石壁經 杭州日觀大師 湖州端師子 明州瑩教主 明州久法華 蘇州梵法主 湖州明悟法師 溫州褒法師 南屏清辯法師 湖州穎法師 杭州雅阇梨 杭州渥法師 餘姚異阇梨 錢唐聰上人 秀州照法師 烏鎮湛法師 明州明智法師 明州無畏法師 杭州照阇梨 衡州南上人 明州誴大師 明州實禪師 明州澄照法師 明州月堂法師 明州和法華 明州佐法華 明州
【現代漢語翻譯】 現代漢語譯本 倫法師（越州），超法師（齊州），慈禪師（岐州），崇法師（湘州），揚岐州的兩位僧人，泰法師（眉州），恭上人（成都），隱禪師（荊州），充法師（廬山），秀上人（黃州），生法師（齊州），亮法師（蘇州），顯禪師（伯濟），喜法師（荊州），通法師（終南），通法師（牛頭），旻法師（蘇州），達法師（驪山），雍州的俗家上人，古高寂師，悟真寺的僧人，玄法寺的僧人，雉山寺的僧人，聰法師（揚州），向法師（棲霞），誠法師（終南），琰法師（蘇州），藏法師（越州），㧞法師（襄州），迥法師（汴州），證法師（京師，附蕭子良），安法師（長沙），向法師（江都），寶通法師，儀禪師（蘇州），照師（汴州），奘法師（荊州），轍禪師（絳州），義法師（山陰），修法師（天臺），端法華（明州），素法師（京兆），嘉禾的三白和尚，楚法師（溫州），莒法師（越州），誨法師（東京），潭州青衣寺的僧人，杭州孤山寺的石壁經，蘇州法華院的石壁經，日觀大師（杭州），端師子（湖州），瑩教主（明州），久法華（明州），梵法主（蘇州），明悟法師（湖州），褒法師（溫州），清辯法師（南屏），穎法師（湖州），雅阇梨（杭州），渥法師（杭州），異阇梨（餘姚），聰上人（錢唐），照法師（秀州），湛法師（烏鎮），明智法師（明州），無畏法師（明州），照阇梨（杭州），南上人（衡州），誴大師（明州），實禪師（明州），澄照法師（明州），月堂法師（明州），和法華（明州），佐法華（明州）。
【English Translation】 English version Master Lun (Yuezhou), Master Chao (Qizhou), Chan Master Ci (Qizhou), Master Chong (Xiangzhou), two monks from Yangqi Prefecture, Master Tai (Meizhou), Venerable Gong (Chengdu), Chan Master Yin (Jingzhou), Master Chong (Mount Lu), Venerable Xiu (Huangzhou), Master Sheng (Qizhou), Master Liang (Suzhou), Chan Master Xian (Boji), Master Xi (Jingzhou), Master Tong (Zhongnan), Master Tong (Niutou), Master Min (Suzhou), Master Da (Mount Li), a layperson Venerable from Yongzhou, Master Gu Gaoji, a monk from Wuzhen Temple, a monk from Xuanfa Temple, a monk from Zhishan Temple, Master Cong (Yangzhou), Master Xiang (Qixia), Master Cheng (Zhongnan), Master Yan (Suzhou), Master Zang (Yuezhou), Master Ba (Xiangzhou), Master Jiong (Bianzhou), Master Zheng (the capital, with Xiao Ziliang attached), Master An (Changsha), Master Xiang (Jiangdu), Master Baotong, Chan Master Yi (Suzhou), Master Zhao (Bianzhou), Master Zang (Jingzhou), Chan Master Zhe (Jiangzhou), Master Yi (Shanyin), Master Xiu (Tiantai), Master Duan Fahua (Mingzhou), Master Su (Jingzhao), Monk Sanbai of Jiahe, Master Chu (Wenzhou), Master Ju (Yuezhou), Master Hui (Tokyo), a monk from Qingyi Temple in Tanzhou, the stone inscription of the Sutra at Gushan Temple in Hangzhou, the stone inscription of the Lotus Sutra at Fahua Temple in Suzhou, Great Master Riguan (Hangzhou), Master Duan Shizi (Huzhou), Preceptor Ying (Mingzhou), Jiu Fahua (Mingzhou), Dharma Lord Fan (Suzhou), Master Mingwu (Huzhou), Master Bao (Wenzhou), Master Qingbian (Nanping), Master Ying (Huzhou), Acharya Ya (Hangzhou), Master Wo (Hangzhou), Acharya Yi (Yuyao), Venerable Cong (Qiantang), Master Zhao (Xiuzhou), Master Zhan (Wuzhen), Master Mingzhi (Mingzhou), Master Wuwei (Mingzhou), Acharya Zhao (Hangzhou), Venerable Nan (Hengzhou), Great Master Cong (Mingzhou), Chan Master Shi (Mingzhou), Master Cheng Zhao (Mingzhou), Master Yuetang (Mingzhou), He Fahua (Mingzhou), Zuo Fahua (Mingzhou).
岳林寺蓮經 明州鑒宗師詩 明州全法華 天臺國清寺蓮經 卷下 洪州達禪師 牛頭山融禪師 明州太白禪師 湖州跡禪師 湖州天下上座 西京大圓禪師 蘇州遵法師 西河韻法師 東京章法師 并州倫僧錄 五臺英法師 京師鄰供奉 盧山超法師 洛京真法師 潭州亡名僧 宣城山神僧 成都府僧 相州昂法師 杭州智覺禪師 泗州德法師 杭州巖法師 衡岳雲上人 蘄州光法師 京師言法華 姚江恩法華 靈峰古禪師 盧山可禪師 明州親法華 明州純法華 明州戒講師 高尼(凡一十三人) 洛陽馨法師 司州賢法師 江陵壽法師 江陵玉法師 山陰宣法師 高郵華手尼 河東尼信師 東京法忍二師 荊州姊妹二尼 潤州潤法師 京師尼通師 信男(凡三十二人) 廬山劉遺民 并州誦經靈舌 長史張暢 貞節處士庾詵 魏州刺史崔彥武 并州書生 江陵岑文字 臨沂王梵行 臨沂王淹 吳郡陸淳 楊州嚴法華 京師史呵誓 馮翊李山龍 隆州令狐元軌 河東董雄 隴城袁志通 秦州慕容文䇿 絳州癩人 京師高文 蕭鏗並婢素玉 撫州優婆塞 冀州張秉 無為軍李遇 臺州左伸 臨安府范儼 嵩山晁待制 明州陸
【現代漢語翻譯】 現代漢語譯本 岳林寺蓮經 明州鑒宗師詩，明州全法華 天臺國清寺蓮經 卷下 洪州達禪師，牛頭山融禪師 明州太白禪師，湖州跡禪師 湖州天下上座，西京大圓禪師 蘇州遵法師，西河韻法師 東京章法師，并州倫僧錄 五臺英法師，京師鄰供奉 盧山超法師，洛京真法師 潭州亡名僧，宣城山神僧 成都府僧，相州昂法師 杭州智覺禪師，泗州德法師 杭州巖法師，衡岳雲上人 蘄州光法師，京師言法華 姚江恩法華，靈峰古禪師 盧山可禪師，明州親法華 明州純法華，明州戒講師 高尼 (凡一十三人) 洛陽馨法師，司州賢法師 江陵壽法師，江陵玉法師 山陰宣法師，高郵華手尼 河東尼信師，東京法忍二師 荊州姊妹二尼，潤州潤法師 京師尼通師 信男 (凡三十二人) 廬山劉遺民，并州誦經靈舌 長史張暢，貞節處士庾詵 魏州刺史崔彥武，并州書生 江陵岑文字，臨沂王梵行 臨沂王淹，吳郡陸淳 楊州嚴法華，京師史呵誓 馮翊李山龍，隆州令狐元軌 河東董雄，隴城袁志通 秦州慕容文䇿，絳州癩人 京師高文，蕭鏗並婢素玉 撫州優婆塞，冀州張秉 無為軍李遇，臺州左伸 臨安府范儼，嵩山晁待制 明州陸
【English Translation】 English version Yue Lin Temple Lotus Sutra Mingzhou Jian Zongshi's poem, Mingzhou Quan Fahua Lotus Sutra of Guoqing Temple, Tiantai Volume Down Hongzhou Da Chan Master, Niutoushan Rong Chan Master Mingzhou Taibai Chan Master, Huzhou Ji Chan Master Huzhou Tianxia Senior Monk, Xijing Dayuan Chan Master Suzhou Zun Dharma Master, Xihe Yun Dharma Master Tokyo Zhang Dharma Master, Bingzhou Lun Monk Registrar Wutai Ying Dharma Master, Jing Shi Lin Offering Lushan Chao Dharma Master, Luojing Zhen Dharma Master Tanzhou Nameless Monk, Xuan Cheng Mountain God Monk Chengdu Prefecture Monk, Xiangzhou Ang Dharma Master Hangzhou Zhijue Chan Master, Sizhou De Dharma Master Hangzhou Yan Dharma Master, Hengyue Yun Superior Person Qizhou Guang Dharma Master, Jing Shi Yan Fahua Yaojiang En Fahua, Lingfeng Ancient Chan Master Lushan Ke Chan Master, Mingzhou Qin Fahua Mingzhou Chun Fahua, Mingzhou Jie Lecturer High Nuns (Thirteen in total) Luoyang Xin Dharma Master, Sizhou Xian Dharma Master Jiangling Shou Dharma Master, Jiangling Yu Dharma Master Shanyin Xuan Dharma Master, Gaoyou Hua Shou Nun Hedong Nun Xin Shi, Tokyo Fa Ren Two Masters Jingzhou Sisters Two Nuns, Runzhou Run Dharma Master Jing Shi Nun Tong Shi Believing Men (Thirty-two in total) Lushan Liu Yimin, Bingzhou Sutra Reciting Spiritual Tongue Chief Secretary Zhang Chang, Chaste Hermit Yu Shen Weizhou Prefect Cui Yanwu, Bingzhou Student Jiangling Cen Wenben, Linyi Wang Fanxing Linyi Wang Yan, Wujun Lu Chun Yangzhou Yan Fahua, Jing Shi Shi He Shi Fengyi Li Shanlong, Longzhou Linghu Yuangui Hedong Dong Xiong, Longcheng Yuan Zhitong Qinzhou Murong Wence, Jiangzhou Leper Jing Shi Gao Wen, Xiao Keng and Maid Suyu Fuzhou Upasaka, Jizhou Zhang Bing Wuwei Army Li Yu, Taizhou Zuo Shen Lin'an Prefecture Fan Yan, Songshan Chao Wait Mingzhou Lu
郎中 明州杜信 明州吳振 明州陳世禋 慶元府汪敬 明州王文富 信女(凡一十四人) 陜右馬郎婦 淮寧姑嫂二人 南宋王慧稱 蘇刺史女使 長安陳氏 寧州費氏 臺州任徴君女子 高安太守嫂 穎州妓盧媚兒 湖州妓楊韻 臨安府郭道人 明州沈氏 明州趙氏使 明州朱如一 後序
法華經驗應錄目次(終)
No. 1540
法華經顯應錄捲上(並序)
四明石芝沙門 宗曉 編
昔永明智覺禪師以大辯才。著賦五首。謂華嚴感通。金剛證驗。法華靈瑞。觀音現神。神棲安養。其所以黼黻聖教。鼓舞群機。可謂有大功于像運矣。然賦所由作。特以歌詠贊揚為事。至於事蹟始末非傳記不能周知。故華嚴則有感應傳。金剛則有應驗錄。法華則有靈瑞集。觀音則有感應集。凈土則有往生傳。諦觀博覽則知佛法靈異之驗不一而足。今靈瑞一集世有二本。有單題靈瑞。有續靈瑞集。單題靈瑞者。內列六十事。不載纂集之人。唯嘉祐中有楊曦者為之序。此本舊有。近再刊鋟。但其間不指所出。道俗無別。諸祖事蹟缺于紀載。有此疏陋殆非典刑。續靈瑞集者。乃大觀中吳興元穎法師增新續舊。開為十科。始自普賢證明。終於香光表瑞。此本差勝。頗格前非。
【現代漢語翻譯】 現代漢語譯本 郎中杜信，來自明州。 吳振，來自明州；陳世禋，來自明州。 汪敬，來自慶元府；王文富，來自明州。 信女（共十四人）： 陜右馬郎婦，淮寧姑嫂二人，南宋王慧稱，蘇刺史女使，長安陳氏，寧州費氏，臺州任徴君女子，高安太守嫂，穎州妓女盧媚兒，湖州妓女楊韻，臨安府郭道人，明州沈氏，明州趙氏使，明州朱如一。 後序 《法華經驗應錄》目次（終） No. 1540 《法華經顯應錄》捲上（並序） 四明石芝沙門宗曉編 昔日永明智覺禪師以其卓越的辯才，創作了五篇賦，分別是《華嚴感通》、《金剛證驗》、《法華靈瑞》、《觀音現神》和《神棲安養》。這些賦文修飾和闡明了佛教的教義，激勵了眾生的根機，可謂對佛教的傳播做出了巨大的貢獻。然而，賦的創作目的主要是爲了歌頌和讚揚，對於事件的始末，非傳記無法詳細記載。因此，《華嚴經》有《感應傳》，《金剛經》有《應驗錄》，《法華經》有《靈瑞集》，《觀音經》有《感應集》，凈土宗有《往生傳》。仔細觀察和廣泛閱讀，就會知道佛法的靈異事蹟數不勝數。現在，《靈瑞集》一書世上有兩個版本，一個是單題《靈瑞》，一個是《續靈瑞集》。單題《靈瑞》的版本，收錄了六十件事蹟，沒有記載編纂者是誰，只有嘉祐年間有個叫楊曦的人為它寫了序。這個版本以前就有，最近又重新刊印。但是，其中沒有指明事蹟的出處，沒有區分僧俗，對於諸位祖師的事蹟也缺乏記載。這種疏漏簡陋的版本，恐怕不是規範的版本。而《續靈瑞集》是宋朝大觀年間吳興的元穎法師增補新內容，續寫舊內容，分為十科，從普賢菩薩的證明開始，到香光表瑞結束。這個版本稍微好一些，在一定程度上糾正了之前的不足。
【English Translation】 English version Lang Zhong Du Xin, from Mingzhou. Wu Zhen, from Mingzhou; Chen Shiyin, from Mingzhou. Wang Jing, from Qingyuan Prefecture; Wang Wenfu, from Mingzhou. Female devotees (a total of fourteen people): Ma Langfu from Shanxi, two sisters-in-law from Huaining, Wang Huicheng from Southern Song, a female servant of the Su prefect, Chen from Chang'an, Fei from Ningzhou, a daughter of Ren Zhengjun from Taizhou, the sister-in-law of the Tai Shou (Grand Administrator) of Gao'an, the courtesan Lu Meier from Yingzhou, the courtesan Yang Yun from Huzhou, Guo Daoren from Lin'an Prefecture, Shen from Mingzhou, a messenger of Zhao from Mingzhou, Zhu Ruyi from Mingzhou. Postscript Table of Contents of 'Experiences and Responses to the Lotus Sutra' (End) No. 1540 The Lotus Sutra's Manifest Responses, Volume 1 (with Preface) Compiled by Shramana Zongxiao of Shizhi Temple, Siming In the past, Yongming Zhijue Chan Master, with his great eloquence, composed five fu (rhapsodies): 'Avatamsaka's Communion', 'Vajra's Verification', 'Lotus's Auspicious Signs', 'Avalokiteshvara's Manifestations', and 'Spirit's Abode in Sukhavati'. These fu adorned and elucidated the Buddhist teachings, and inspired the faculties of sentient beings. It can be said that they made great contributions to the propagation of Buddhism. However, the purpose of composing fu is mainly to praise and extol. The details of events cannot be fully recorded without biographies. Therefore, the Avatamsaka Sutra has the 'Record of Communion', the Vajra Sutra has the 'Record of Verification', the Lotus Sutra has the 'Collection of Auspicious Signs', the Avalokiteshvara Sutra has the 'Collection of Responses', and Pure Land Buddhism has the 'Biographies of Rebirth'. Careful observation and extensive reading will reveal that the miraculous events of Buddhism are countless. Now, there are two versions of the 'Collection of Auspicious Signs' in the world, one is simply titled 'Auspicious Signs', and the other is the 'Continued Collection of Auspicious Signs'. The version simply titled 'Auspicious Signs' contains sixty events and does not record who compiled it, only that Yang Xi of the Jiayou era wrote a preface for it. This version existed before and has recently been reprinted. However, it does not specify the sources of the events, does not distinguish between monastics and laity, and lacks records of the deeds of the various patriarchs. This kind of flawed and rudimentary version is probably not a standard version. The 'Continued Collection of Auspicious Signs' was compiled by Dharma Master Yuanying of Wuxing during the Daguan era of the Song Dynasty, adding new content and continuing old content, divided into ten sections, starting with the proof of Samantabhadra Bodhisattva and ending with the auspiciousness manifested by fragrant light. This version is slightly better and corrects the previous shortcomings to some extent.
無何板籍久亡。往往不及見者多矣。竊惟 法華至典。實諸佛降靈之大本。群生達道之淵源。亞聖大士之所勸發。上首諸天之所護持。當今若出家若在家。無不傾誠讀誦。極意修治。儻神功偉跡不登簡籍之中。則前言往行將不聞於世。又何以為勸信之端哉。宗曉濫膺釋服。志樂聞持。深嗟舊集未全。續本又缺。於是遍加討核大藏三朝僧傳及內外典章。隱顯畢收。新舊並列。總二百三十九事。先示 古聖為首。次以四例分別。曰高僧。曰高尼。曰信男。曰信女。析為兩卷。號法華顯應錄焉。蓋取諸臺宗現世身口所感勝相。名顯機顯應之謂也。預斯錄者。率皆凝神實相。覃思真乘。堅操足以壓松篁。精誠足以貫金石。故徴應之恪。猶簫詔之致儀鳳也。以是貽諸將來。一人解而千萬人勸。莫不朽宅知焚。高原發浚。即乘高廣大車。直造甚深境界。是所愿焉。若夫所載之人。或但有其事而無其應者。茲又顯機冥應者也。覽者悉之。慶元戊午仲春初吉宗曉謹序。
古聖(凡七事並見本經)
多寶聽經寶塔涌現
過去有佛。號曰多寶。其佛行菩薩道時。作大誓願。若我成佛。滅度之後於十方國土有說法華經處。我之塔廟為聽是經故涌現其前。為作證明。今多寶如來塔。聞說法華經故。從地涌出。贊言善哉善哉。
【現代漢語翻譯】 現代漢語譯本： 原先的記錄版本早已遺失，很多事蹟都未能被記載下來。我私下認為，《法華經》是至高無上的經典，是諸佛降臨顯靈的根本，是眾生通達真理的源泉，是亞聖和大菩薩們所勸勉和啓發的，也是上首諸天所護持的。當今無論是出家之人還是在家之人，無不傾心誠意地讀誦，盡心盡力地修習。如果這些神奇的功德和偉大的事蹟不能被記錄在冊，那麼前人的言行將不會被世人所知，又如何作為勸人信奉的依據呢？宗曉我冒昧地接受了僧人的身份，喜愛聽聞和受持佛法。我深感舊的輯錄不完整，續編的版本又缺失。於是我廣泛地查閱了大藏經、《三朝僧傳》以及內外典籍，將隱沒的和顯現的事蹟全部收集起來，新的和舊的並列在一起，總共有二百三十九件事。首先以古代聖賢的事蹟作為開端，其次按照四種類別進行區分，分別是高僧、高尼（即傑出的比丘尼）、信男（虔誠的男居士）和信女（虔誠的女居士），分為兩卷，命名為《法華顯應錄》。這取自天臺宗所說的現世身口所感應的殊勝景象，稱為『顯機顯應』。凡是被記錄在這部書中的人，大多都是凝神于實相，深入思考真乘佛法，他們的堅定操守足以壓倒松竹，他們的精誠足以穿透金石。所以感應的真切，就像簫韶之樂引來了鳳凰一樣。希望以此來傳給後人，一人理解了，就能勸化千萬人，使人們都知道朽壞的房屋終將焚燬，使高原之地能夠開鑿出深井。從而乘坐高大寬廣的法華之車，直達甚深的境界。這就是我的願望。至於所記載的人，或許只有其事蹟而沒有相應的感應，這又是顯機冥應的情況。希望讀者能夠了解這些。慶元戊午仲春初吉，宗曉謹序。
古聖（共有七件事蹟，都可以在《法華經》中找到）
多寶聽經寶塔涌現
過去有一尊佛，名號叫做多寶（Prabhutaratna）。這尊佛在行菩薩道的時候，發下大誓願：如果我成佛滅度之後，在十方國土有講說《法華經》的地方，我的塔廟爲了聽這部經的緣故，就會涌現在那個地方的前面，作為證明。現在多寶如來（Prabhutaratna Tathagata）的寶塔，因為聽聞講說《法華經》的緣故，從地底下涌出來，讚歎說：『善哉！善哉！』
【English Translation】 English version: The original records have long been lost, and many events have not been recorded. I privately believe that the 'Lotus Sutra' is the supreme scripture, the foundation for the Buddhas to descend and manifest, the source for sentient beings to attain the truth, what the sub-saints and great Bodhisattvas exhort and inspire, and what the chief gods and heavens protect and uphold. Nowadays, whether they are monks or laypeople, all wholeheartedly recite and diligently cultivate it. If these miraculous merits and great deeds cannot be recorded, then the words and deeds of the predecessors will not be known to the world, and how can they serve as a basis for persuading people to believe? I, Zongxiao, presumptuously accepted the robe of a monk, and I love to hear and uphold the Dharma. I deeply feel that the old collection is incomplete, and the continued edition is also missing. Therefore, I extensively searched the Tripitaka, the 'Biographies of Monks of Three Dynasties,' and both internal and external classics, collecting all the hidden and manifest events, and arranging the new and old together, totaling two hundred and thirty-nine events. First, I present the deeds of ancient sages as the beginning, and then I classify them according to four categories: eminent monks, eminent nuns (outstanding Bhikkhunis), faithful men (devout male lay practitioners), and faithful women (devout female lay practitioners), dividing them into two volumes, named 'Records of Manifest Responses of the Lotus Sutra.' This is taken from the Tiantai School's saying of the auspicious phenomena felt by the body and mouth in this life, called 'manifest mechanism and manifest response.' Those who are recorded in this book mostly concentrate on the reality of phenomena, deeply contemplate the true vehicle of Buddhism, their firm integrity is enough to overwhelm pine and bamboo, and their sincerity is enough to penetrate gold and stone. Therefore, the sincerity of the response is like the music of Xiao and Shao attracting the phoenix. I hope to pass this on to future generations, so that one person understands it and can persuade thousands of people, so that people know that decaying houses will eventually be burned, and that deep wells can be dug in the highlands. Thus, they can ride the tall and wide Lotus vehicle and directly reach the deepest realm. This is my wish. As for the people recorded, perhaps there are only their deeds without corresponding responses, which is another case of manifest mechanism and hidden response. I hope the readers will understand these. In the early auspicious days of the second month of the Wuwu year of the Qingyuan era, Zongxiao respectfully wrote this preface.
Ancient Sages (There are seven events, all of which can be found in the Lotus Sutra)
Prabhutaratna's (Many Treasures) Stupa Emerges to Hear the Sutra
In the past, there was a Buddha named Prabhutaratna (Many Treasures). When this Buddha was practicing the Bodhisattva path, he made a great vow: 'If I become a Buddha and pass into Nirvana, wherever in the ten directions there is a place where the Lotus Sutra is being preached, my stupa will emerge in front of that place to hear this sutra, as proof.' Now, the stupa of Prabhutaratna Tathagata (Thus Come One), because it hears the Lotus Sutra being preached, emerges from the earth, praising: 'Excellent! Excellent!'
多寶有愿。其有欲以我身示四眾者。須集彼佛分身諸佛。集已開塔。多寶分座。釋迦同座。而說法言。聖主世尊。雖久滅度。在寶塔中。尚為法來。諸人云何不勤為法。
釋迦為王求經無倦
佛告四眾。吾於過去無量劫中。求法華經無有懈倦。于多劫中常作國王。發願求于無上菩提。心不退轉。為於法故捐舍國位。委正太子。擊鼓宣令四方求法。誰能為我說大乘者。吾當終身供給走使。時有阿私仙人來白王言。我有大乘。名妙法華經。若不違我。當爲宣說。王聞仙言。歡喜踴躍。即隨仙人供給所須。採果汲水拾薪設食。乃至以身而為床座。身心無倦。於時奉事經于千歲。為於法故精勤給侍。令無所乏。爾時王者。釋迦文是。時仙人者。今提婆達多是。由提婆達多善知識故。令我具足六波羅蜜。成等正覺。廣度眾生。
不輕菩薩流通法華
乃往古昔最初威音王如來像法之中增上慢比丘。有大勢力。爾時有一比丘名常不輕。是比丘凡見四眾皆悉禮拜讚歎而作是言。我深敬汝等。不敢輕慢。汝等皆行菩薩道。當得作佛。而是比丘不專讀誦經典。但行禮拜。四眾之中有生瞋恚心不凈者。惡口罵詈言。是無智比丘。從何所來。我等不用如是虛妄授記。眾人或以杖木瓦石而打擲之。避走遠住。猶高聲唱言
【現代漢語翻譯】 現代漢語譯本：多寶佛（Prabhutaratna）有這樣的誓願：如果有人想讓我向四眾（指比丘、比丘尼、優婆塞、優婆夷）展示全身，就必須召集所有多寶佛的分身諸佛，召集完畢后打開寶塔，多寶佛分出座位，釋迦牟尼佛（Sakyamuni）與他同座，然後宣說：『聖主世尊（指多寶佛），雖然已經涅槃很久了，但在寶塔中，仍然爲了佛法而來。你們為什麼不勤奮地爲了佛法呢？』
釋迦牟尼佛為求佛經不辭辛勞
佛告訴四眾：『我在過去無量劫中，爲了尋求《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）沒有絲毫懈怠。在許多劫中，我經常做國王，發願尋求無上菩提（Anuttarā-samyak-saṃbodhi），心不退轉。爲了佛法，我捐舍國王之位，委託給太子，擊鼓向四方宣告尋求佛法。誰能為我說大乘佛法，我將終身供給差遣。』當時有一位阿私仙人（Ṛṣi）來對國王說：『我有大乘佛法，名為《妙法蓮華經》，如果不違揹我，我就為你宣說。』國王聽了仙人的話，歡喜踴躍，立即跟隨仙人，供給所需，採摘果實、汲水、拾柴、準備食物，甚至以自己的身體作為床座，身心沒有疲倦。當時侍奉仙人經歷了千年，爲了佛法，精勤給侍，使他沒有缺乏。當時的國王，就是釋迦牟尼佛。當時的仙人，就是現在的提婆達多（Devadatta）。由於提婆達多這位善知識的緣故，使我具足六波羅蜜（ṣaṭ-pāramitā），成就正等正覺（samyak-saṃbuddha），廣度眾生。
不輕菩薩流通《法華經》
在很久以前，最初威音王如來（Bhisma-garjita-ghosa-svararaja）像法時期，有增上慢的比丘，有很大的勢力。當時有一位比丘名叫常不輕（Sadāparibhūta），這位比丘凡是見到四眾，都全部禮拜讚歎，並且這樣說：『我深深地尊敬你們，不敢輕慢。你們都將行菩薩道，將來必定成佛。』但是這位比丘不專門讀誦經典，只是行禮拜。四眾之中有生起嗔恚心不凈的人，惡口謾罵說：『這個無知的比丘，從哪裡來的？我們不需要這樣虛妄的授記。』眾人有的用棍棒、瓦片、石頭來打他，他就避開走遠，仍然高聲唱言：
【English Translation】 English version: Prabhūtaratna (多寶) made a vow: 'If anyone wishes to show my body to the four assemblies (四眾, referring to monks, nuns, laymen, and laywomen), they must gather all the Buddhas who are emanations of Prabhūtaratna. After gathering them, they must open the treasure tower. Prabhūtaratna will share his seat, and Śākyamuni (釋迦牟尼) will sit with him, and then proclaim: 'The Holy Lord, the World-Honored One (referring to Prabhūtaratna), although having entered parinirvana long ago, is still here in the treasure tower for the sake of the Dharma. Why do you not diligently strive for the Dharma?'
Śākyamuni Sought the Sutra Tirelessly
The Buddha told the four assemblies: 'In the past, immeasurable kalpas ago, I sought the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, 妙法蓮華經) without any懈怠. In many kalpas, I often acted as a king, vowing to seek Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed complete enlightenment), my mind never退轉. For the sake of the Dharma, I relinquished my kingdom, entrusting it to the crown prince, and beat drums to announce in all directions that I was seeking the Dharma. Whoever can explain the Mahayana Dharma to me, I will serve and employ them for life.' At that time, a Ṛṣi (阿私仙人) came and said to the king: 'I have the Mahayana Dharma, called the Lotus Sutra. If you do not disobey me, I will explain it to you.' The king, hearing the words of the Ṛṣi, rejoiced and immediately followed the Ṛṣi, providing for his needs, gathering fruits, drawing water, collecting firewood, preparing food, and even using his own body as a bed, without any weariness in body or mind. At that time, he served the Ṛṣi for a thousand years, diligently attending to him for the sake of the Dharma, ensuring he lacked nothing. The king at that time was Śākyamuni. The Ṛṣi at that time was the present Devadatta (提婆達多). Because of Devadatta, this good advisor, I was able to perfect the six pāramitās (六波羅蜜) and attain samyak-saṃbuddha (正等正覺, complete and perfect enlightenment), widely delivering sentient beings.'
Bodhisattva Sadāparibhūta Propagated the Lotus Sutra
Long ago, during the Dharma-resemblance period of Bhisma-garjita-ghosa-svararaja Tathagata (最初威音王如來), there were monks with arrogance and great power. At that time, there was a monk named Sadāparibhūta (常不輕). Whenever this monk saw the four assemblies, he would bow and praise them, saying: 'I deeply respect you and dare not belittle you. You are all practicing the Bodhisattva path and will surely become Buddhas in the future.' However, this monk did not specialize in reading and reciting scriptures, but only practiced bowing. Among the four assemblies, some who harbored anger and impure minds would revile and curse him, saying: 'Where did this ignorant monk come from? We do not need such false predictions.' Some people would strike him with sticks, tiles, and stones. He would avoid them and stay far away, still loudly proclaiming:
。我不敢輕於汝等。汝等皆當作佛。以其常作是語。故號之為常不輕。是比丘臨欲終時。于虛空中具聞威音王佛先所說法華經。悉能受持。即得六根清凈。廣為人說是法華經。時不輕者。釋迦文是。若我宿世不受持此經為他人說者。不能疾得菩提。法華文句問曰。釋迦出世。踟躕不說。不輕一見。造次而言。何也。答。本已有善。釋迦以小而將護之。本未有善。不輕以大而強毒之。南屏清辯蘊齊頌曰。寶劍未施藏玉匣。七星寒影已熒熒。慇勤說向傍人道。內有龍泉不可輕。
喜見然身供養妙經
過去日月凈明德佛。為一切眾生喜見菩薩及菩薩．聲聞眾說法華經。是菩薩樂集苦行一心求佛。滿萬二千歲已得現一切色身三昧。得此三昧已。即作念言。我得是三昧。皆是得聞法華經力。我今當供養于佛及法華經。我雖以神力供養。不如以身供養。即于佛前而自然身。光明遍照八十億恒河沙世界。其中諸佛同時贊言善哉善哉。是真精進。是名真法供養如來。其身火然千二百歲。命終之後復生日月凈明德佛國中凈德王家。而白父言。我先供養佛。已得解一切眾生語言陀羅尼。復聞是法華經。乃至彼佛滅度之後。喜見即於八萬四千舍利塔前然百福莊嚴臂七萬二千歲。而以供養。文句釋曰。喜見頓舍一身復燒兩臂。輕生
【現代漢語翻譯】 現代漢語譯本：我不敢輕視你們。你們都應當成佛。因為我常這樣說，所以（我）被稱為常不輕（Sadāparibhūta，總是謙卑）。這位比丘（bhikṣu，佛教僧侶）臨終時，在虛空中完全聽到了威音王佛（Bhiṣmagarjitasvararāja，莊嚴高妙音聲王佛）先前所說的《法華經》，全部都能接受並持誦，隨即得到六根清凈，廣泛地為人宣說這部《法華經》。當時的常不輕，就是釋迦文（Śākyamuni，釋迦牟尼佛）。如果我前世不接受並持誦這部經，為他人宣說，就不能快速地得到菩提（bodhi，覺悟）。《法華文句》問道：釋迦（Śākyamuni，釋迦牟尼佛）出世，猶豫不決而不說（法華經），常不輕（Sadāparibhūta，總是謙卑）一見（眾生），就輕率地說（汝等皆當作佛），這是為什麼呢？回答：(眾生)本來已經有善根，釋迦（Śākyamuni，釋迦牟尼佛）因為（眾生根器）小而將護他們。本來沒有善根，常不輕（Sadāparibhūta，總是謙卑）用大的（願力）來強烈地鞭策他們。南屏清辯蘊齊頌道：寶劍還沒有出鞘，藏在玉匣中，七星寒光已經閃耀。慇勤地對旁邊的人說，裡面有龍泉劍，不可輕視。
《喜見然身供養妙經》
過去有日月凈明德佛（Candrasūryavimalaprabhāsaśrī，月光莊嚴清凈德佛），為一切眾生喜見菩薩（Sarvasattvapriyadarśana，一切眾生樂見菩薩）以及菩薩（bodhisattva，菩薩）、聲聞（śrāvaka，聲聞）眾宣說《法華經》。這位菩薩（bodhisattva，菩薩）樂於聚集苦行，一心求佛，滿了萬二千歲后，得到了現一切色身三昧（sarvarūpadarśana-samādhi，現一切色身三昧）。得到這個三昧（samādhi，三昧）后，就想道：我得到這個三昧（samādhi，三昧），都是因為聽聞《法華經》的力量。我現在應當供養佛以及《法華經》。我即使用神力供養，不如用身體供養。隨即在佛前自然點燃身體，光明遍照八十億恒河沙世界。其中的諸佛同時讚歎說：好啊！好啊！這才是真正的精進，這叫做真正的以法供養如來。他的身體燃燒了一千二百歲。命終之後又出生在日月凈明德佛（Candrasūryavimalaprabhāsaśrī，月光莊嚴清凈德佛）的佛國中凈德王的家中，對父親說：我先前供養佛，已經得到了解一切眾生語言陀羅尼（sarvasattvarutajñāna-dhāraṇī，知一切眾生語言總持）。又聽聞了這部《法華經》。乃至在那位佛滅度之後，喜見（Sarvasattvapriyadarśana，一切眾生樂見菩薩）就在八萬四千舍利塔前燃百福莊嚴臂七萬二千歲，用來供養。《文句》解釋說：喜見（Sarvasattvapriyadarśana，一切眾生樂見菩薩）一下子捨棄一身，又燒兩臂，輕視生命。
【English Translation】 English version: I dare not despise you. You should all become Buddhas. Because I constantly say this, I am called Sadāparibhūta (Always Humble). This bhikṣu (Buddhist monk), when about to die, completely heard the Lotus Sūtra previously preached by Bhiṣmagarjitasvararāja (King Wonderful Voice Buddha) in the empty sky, and was able to receive and uphold it entirely. He immediately attained purity of the six senses and widely preached this Lotus Sūtra to others. The Sadāparibhūta (Always Humble) at that time was Śākyamuni (Śākyamuni Buddha). If I had not received and upheld this sūtra in my past life and preached it to others, I would not have quickly attained bodhi (enlightenment). The 'Annotations on the Words and Phrases of the Lotus Sūtra' asks: Śākyamuni (Śākyamuni Buddha) appeared in the world, hesitated and did not speak (the Lotus Sūtra), while Sadāparibhūta (Always Humble), upon seeing (beings), rashly said (You should all become Buddhas). Why is this? The answer: (Beings) originally had good roots, and Śākyamuni (Śākyamuni Buddha) protected them because their capacity was small. If they originally did not have good roots, Sadāparibhūta (Always Humble) used great (vows) to strongly urge them. Qingbian Yunqi of Nanping praised: The precious sword has not yet been drawn, hidden in the jade box, the cold light of the seven stars is already shining. He earnestly said to the people beside him, 'Inside is the Longquan sword, do not despise it.'
'The Sutra of Joyful Sight Burning the Body as an Offering'
In the past, there was Candrasūryavimalaprabhāsaśrī (Pure Virtue of the Brightness of the Sun and Moon Buddha), who preached the Lotus Sūtra to Sarvasattvapriyadarśana (Bodhisattva Joyful to See by All Beings), bodhisattvas (bodhisattva), and śrāvakas (hearers). This bodhisattva (bodhisattva) delighted in accumulating ascetic practices and single-mindedly sought Buddhahood. After twelve thousand years, he attained the sarvarūpadarśana-samādhi (Samadhi of Manifesting All Forms). Having attained this samādhi (samādhi), he thought: 'My attainment of this samādhi (samādhi) is all due to the power of hearing the Lotus Sūtra. I should now make offerings to the Buddha and the Lotus Sūtra. Even if I make offerings with supernatural powers, it is not as good as making offerings with my body.' Immediately, in front of the Buddha, he naturally ignited his body, and the light illuminated eighty billion Ganges-sand worlds. The Buddhas within simultaneously praised, 'Excellent! Excellent! This is true diligence, this is called truly offering the Dharma to the Tathāgata.' His body burned for twelve hundred years. After his life ended, he was reborn in the kingdom of Candrasūryavimalaprabhāsaśrī (Pure Virtue of the Brightness of the Sun and Moon Buddha), in the family of King Pure Virtue, and said to his father, 'I previously made offerings to the Buddha and have already obtained the sarvasattvarutajñāna-dhāraṇī (Dharani of Understanding the Languages of All Beings). I have also heard this Lotus Sūtra.' Even after that Buddha passed into extinction, Sarvasattvapriyadarśana (Bodhisattva Joyful to See by All Beings) burned his arms, adorned with a hundred blessings, for seventy-two thousand years before eighty-four thousand śarīra (relic) stupas, as an offering. The 'Annotations' explain: Sarvasattvapriyadarśana (Bodhisattva Joyful to See by All Beings) immediately abandoned his body and burned both arms, regarding life lightly.
重法。命殞道存。
妙音遠來聽法華經
釋迦牟尼佛放肉髻光明。遍照東方百八萬億那由他恒河沙等世界。過是數已。有凈華宿王智佛國。彼有菩薩名曰妙音。久已植眾德本。是菩薩欲從凈華宿王智佛國與八萬四千菩薩而來至此娑婆世界。供養於我。亦欲供養聽法華經。於時妙音菩薩于彼國沒。與八萬四千菩薩俱共發來。時多寶佛告妙音言。善哉善哉。汝能為供養釋迦牟尼佛及聽法華經故來至此。
昔四比丘修習法華
往昔有四比丘。於法華經極生殷重。卷舒秘教甘露未沾。由是結契山林共期佛慧。幽居日積。衣糧單盡。一餐萬里。雲霄之志可得言哉。其一人云。吾等四窮尚不存身。法當安寄。汝三人宜以命奉道。我一人者當給所須。自爾振錫門閭以求供給。雖寒暑代謝甘喜無慍。以故三人功圓事辦。一世之益當無量生。其一人者數涉人間。屢逢聲色。坯器未火難可護持。偶見王者出入。車駕喧闐。生心動念愛彼光榮。功德熏修隨念受報。人間天上常得為王。福雖不貲亦有限也。三人既得道果。會而議曰。我免樊籠。功由此人。彼耽果報。增長有為。從此死已當沉火坑。幸其未墜正宜設化。一人云。此王著欲而復邪見。若非愛鉤無由可拔。一人可作端正婦。二作聰明兒。兒婦之言必當從順。
【現代漢語翻譯】 現代漢語譯本：
重法。寧願生命隕落也要使佛法長存。
妙音菩薩遠道而來聽聞《法華經》
釋迦牟尼佛從肉髻（佛頂上的肉瘤，象徵智慧）放出光明，遍照東方百八萬億那由他（梵文數字單位）恒河沙數等世界。超過這個數量之後，有一個凈華宿王智佛國。那裡有一位菩薩名叫妙音（菩薩名），很久以來就已種下各種功德的根本。這位菩薩想要從凈華宿王智佛國與八萬四千位菩薩一同來到這娑婆世界（我們所居住的充滿苦難的世界），供養我（釋迦牟尼佛），也想供養和聽聞《法華經》。當時，妙音菩薩在他所在的佛國消失，與八萬四千位菩薩一同出發前來。這時，多寶佛（過去佛）告訴妙音菩薩說：『太好了，太好了！你能夠爲了供養釋迦牟尼佛以及聽聞《法華經》的緣故來到這裡。』
昔日四位比丘修習《法華經》
過去有四位比丘（出家修行的男子），對於《法華經》非常慇勤重視。他們渴望研讀和學習這部秘藏的教義，希望能夠得到甘露般的滋潤。因此，他們結伴在山林中共同發誓追求佛的智慧。在幽靜的地方居住時間長了，衣物和糧食都快用完了。即使一天只吃一餐，也要走萬里路，他們追求真理的志向是多麼遠大啊！其中一位比丘說：『我們四個人貧困潦倒，自身都難以保全，佛法又該寄託在哪裡呢？你們三個人應該以生命來奉獻佛道，我一個人來供給你們所需。』從此以後，他搖著錫杖（比丘所持的杖）挨家挨戶地乞求供給。即使寒暑交替，他也甘心喜悅，沒有怨恨。因此，那三位比丘功德圓滿，事情辦成。他們在一世所獲得的利益，將會在無量世中延續。而那一位比丘多次出入人間，屢次遇到聲色誘惑。就像沒有燒成的陶器一樣，難以守護自己的心。有一次，他偶然看見國王出行，車駕喧鬧，心中動念，羨慕那份光榮。由於他過去熏修的功德，隨著他的念頭而得到回報，在人間和天上常常能夠做國王。雖然福報很多，但也是有限的。那三位比丘既然已經證得道果，聚在一起商議說：『我們能夠免於塵世的束縛，功勞在於這個人。但他卻貪戀果報，增長了有為之法。從此死後，應當會沉入火坑。趁他還沒有墮落，正應該設法度化他。』其中一位比丘說：『這位國王貪戀情慾而且邪見很深，如果不用情愛的鉤子，沒有辦法把他拔出來。』一位比丘可以變成端正美麗的女子，另外兩位變成聰明的孩子。孩子和妻子的勸說，他一定會聽從。' English version:
Valuing the Dharma. Preferring to sacrifice one's life to ensure the Dharma's survival.
Miao Yin Bodhisattva Comes from Afar to Hear the Lotus Sutra
Shakyamuni Buddha emits light from his ushnisha (fleshy protuberance on the crown of the Buddha's head, symbolizing wisdom), illuminating the eastern direction for one hundred eight million nayutas (Sanskrit numerical unit) of Ganges River sands of worlds. Beyond this number, there is a Pure Flower Constellation King Wisdom Buddha Land. There is a Bodhisattva named Miao Yin (Wonderful Sound), who has long planted the roots of various virtues. This Bodhisattva wishes to come from the Pure Flower Constellation King Wisdom Buddha Land with eighty-four thousand Bodhisattvas to this Saha World (the world we inhabit, filled with suffering) to make offerings to me (Shakyamuni Buddha) and also to offer and listen to the Lotus Sutra. At that time, Miao Yin Bodhisattva disappeared from his Buddha Land and set out with eighty-four thousand Bodhisattvas. Then, Many Treasures Buddha (a past Buddha) said to Miao Yin Bodhisattva, 'Excellent, excellent! You are able to come here for the sake of making offerings to Shakyamuni Buddha and listening to the Lotus Sutra.'
In the Past, Four Bhikshus Studied the Lotus Sutra
In the past, there were four bhikshus (monks) who were extremely diligent and valued the Lotus Sutra. They longed to study and learn this secret teaching, hoping to receive its nectar-like nourishment. Therefore, they formed a pact in the mountains to jointly pursue the wisdom of the Buddha. Living in seclusion for a long time, their clothing and provisions were almost exhausted. Even eating only one meal a day, they had to walk ten thousand miles. How lofty were their aspirations to seek the truth! One of the bhikshus said, 'We four are impoverished and can hardly sustain ourselves. Where shall we entrust the Dharma? You three should dedicate your lives to the path of the Buddha, and I alone will provide for your needs.' From then on, he shook his khakkhara (a monk's staff) from door to door, begging for provisions. Even as the seasons changed, he remained content and joyful, without resentment. Therefore, the three bhikshus completed their merits and accomplished their goals. The benefits they gained in one lifetime will continue for countless lifetimes. As for the one bhikshu, he repeatedly entered the human realm and frequently encountered the temptations of sights and sounds. Like an unfired clay pot, it was difficult to guard his mind. Once, he happened to see a king traveling with a noisy entourage, and his heart stirred with envy for that glory. Due to the merits he had cultivated in the past, he received rewards according to his thoughts, and he was often able to be a king in the human and heavenly realms. Although his blessings were abundant, they were also limited. Since the three bhikshus had already attained the fruits of the path, they gathered together and discussed, saying, 'We are able to be free from the bonds of the world because of this person. But he is attached to rewards and increases conditioned phenomena. After his death, he should sink into the fire pit. Before he falls, we should find a way to transform him.' One of the bhikshus said, 'This king is attached to desire and has deep-seated wrong views. If we don't use the hook of love, there is no way to pull him out.' One bhikshu can transform into a beautiful woman, and the other two can become intelligent children. He will surely listen to the advice of his children and wife.
【English Translation】 Valuing the Dharma. Preferring to sacrifice one's life to ensure the Dharma's survival. Miao Yin Bodhisattva Comes from Afar to Hear the Lotus Sutra Shakyamuni Buddha emits light from his ushnisha (fleshy protuberance on the crown of the Buddha's head, symbolizing wisdom), illuminating the eastern direction for one hundred eight million nayutas (Sanskrit numerical unit) of Ganges River sands of worlds. Beyond this number, there is a Pure Flower Constellation King Wisdom Buddha Land. There is a Bodhisattva named Miao Yin (Wonderful Sound), who has long planted the roots of various virtues. This Bodhisattva wishes to come from the Pure Flower Constellation King Wisdom Buddha Land with eighty-four thousand Bodhisattvas to this Saha World (the world we inhabit, filled with suffering) to make offerings to me (Shakyamuni Buddha) and also to offer and listen to the Lotus Sutra. At that time, Miao Yin Bodhisattva disappeared from his Buddha Land and set out with eighty-four thousand Bodhisattvas. Then, Many Treasures Buddha (a past Buddha) said to Miao Yin Bodhisattva, 'Excellent, excellent! You are able to come here for the sake of making offerings to Shakyamuni Buddha and listening to the Lotus Sutra.' In the Past, Four Bhikshus Studied the Lotus Sutra In the past, there were four bhikshus (monks) who were extremely diligent and valued the Lotus Sutra. They longed to study and learn this secret teaching, hoping to receive its nectar-like nourishment. Therefore, they formed a pact in the mountains to jointly pursue the wisdom of the Buddha. Living in seclusion for a long time, their clothing and provisions were almost exhausted. Even eating only one meal a day, they had to walk ten thousand miles. How lofty were their aspirations to seek the truth! One of the bhikshus said, 'We four are impoverished and can hardly sustain ourselves. Where shall we entrust the Dharma? You three should dedicate your lives to the path of the Buddha, and I alone will provide for your needs.' From then on, he shook his khakkhara (a monk's staff) from door to door, begging for provisions. Even as the seasons changed, he remained content and joyful, without resentment. Therefore, the three bhikshus completed their merits and accomplished their goals. The benefits they gained in one lifetime will continue for countless lifetimes. As for the one bhikshu, he repeatedly entered the human realm and frequently encountered the temptations of sights and sounds. Like an unfired clay pot, it was difficult to guard his mind. Once, he happened to see a king traveling with a noisy entourage, and his heart stirred with envy for that glory. Due to the merits he had cultivated in the past, he received rewards according to his thoughts, and he was often able to be a king in the human and heavenly realms. Although his blessings were abundant, they were also limited. Since the three bhikshus had already attained the fruits of the path, they gathered together and discussed, saying, 'We are able to be free from the bonds of the world because of this person. But he is attached to rewards and increases conditioned phenomena. After his death, he should sink into the fire pit. Before he falls, we should find a way to transform him.' One of the bhikshus said, 'This king is attached to desire and has deep-seated wrong views. If we don't use the hook of love, there is no way to pull him out.' One bhikshu can transform into a beautiful woman, and the other two can become intelligent children. He will surely listen to the advice of his children and wife.
如宜設化果獲改邪。時國王者即妙莊嚴王。今華德菩薩是。其婦即凈德夫人。今光照莊嚴相菩薩是。而昔二子即凈藏．凈眼。今藥王．藥上二菩薩是。說四聖之前因。以故此品標名本事。委示如法華文句。南屏頌曰。昔年聚首寂寥溪。三步青雲一墮泥。小技略施甘折角。大家撫掌躡天梯。
普賢菩薩勸發流通
爾時普賢菩薩從東方來而白佛言。我于寶威德上王佛國遙聞此娑婆世界說法華經。與大菩薩眾共來聽受。惟愿世尊當爲說之。若人于如來滅后。云何能得是法華經。佛告普賢。若人成就四法。于如來滅后當得是法華經。一者為諸佛護念。二者植眾德本。三者入正定聚。四者發救一切眾生之心。如是成就四法。必得是經。普賢白佛言。於後五百歲濁惡世中。其有受持是經典者。我當守護。除其衰患。是人若行若立讀誦此經。我時乘六牙白象與大菩薩眾而自現身供養守護。亦為供養法華經故。其人若於法華經有所妄失一句一偈。我當教之。文句釋曰。佛舉四法冠罩一經。法華之重演。佛慧之再宣。遠來勸發。其義如此。南屏頌曰。遍吉尋聲得得來。巨靈才辟絕纖埃。像王何事頻移步。為愛芬陀滿砌苔。
高僧(凡一百七十三人)
天竺國摩訶羅比丘
昔天竺國有一阿蘭若比丘名摩訶羅
【現代漢語翻譯】 現代漢語譯本：如果能夠設立教化，結出善果，就能改正邪惡。當時的國王就是妙莊嚴王（指過去世的一位國王），現在的華德菩薩就是他。他的妻子就是凈德夫人（指妙莊嚴王的妻子），現在的光照莊嚴相菩薩就是她。而過去的兩個兒子就是凈藏、凈眼（指妙莊嚴王的兩個兒子），現在的藥王、藥上二菩薩就是他們。這是講述四聖過去世的因緣。因此這一品命名為『本事』。詳細的解釋可以參考《法華文句》。南屏的頌詞說：往年相聚在寂寥的溪邊，三步青雲卻一朝墮入泥潭。略施小技，甘願折斷牛角，大家拍手稱讚，登上通往天界的階梯。 普賢菩薩勸請流通 這時，普賢菩薩從東方而來，對佛說：『我在寶威德上王佛國，遙遠地聽到這個娑婆世界（指我們所居住的世界）在宣講《法華經》，所以與眾多大菩薩一同前來聽受。希望世尊能夠為我們宣說，如果有人在如來滅度之後，要怎樣才能得到這部《法華經》？』佛告訴普賢菩薩：『如果有人成就四種法，在如來滅度之後就能得到這部《法華經》。第一是為諸佛所護念，第二是種植眾多功德的根本，第三是進入正定之聚（指不會退轉的群體），第四是發起救度一切眾生的心。』像這樣成就四種法，必定能得到這部經。 普賢菩薩對佛說：『在後世五百歲的濁惡世中，如果有受持這部經典的人，我應當守護他們，除去他們的衰敗和災患。這個人如果行走、站立、讀誦這部經，我當時就會乘坐六牙白象，與眾多大菩薩一同顯現身形，供養和守護他們，也是爲了供養《法華經》的緣故。』如果這個人對《法華經》有所遺忘或缺失一句一偈，我應當教導他。文句解釋說：佛舉出四種法，像帽子一樣覆蓋這部經，這是《法華經》的重演，是佛的智慧再次宣揚，從遙遠的地方前來勸請流通，意義就在這裡。南屏的頌詞說：遍吉菩薩（指普賢菩薩）尋著聲音趕來，巨靈神才開辟道路，隔絕了細小的塵埃。像王為何頻繁地移動腳步？是爲了喜愛芬陀利花（指白蓮花），鋪滿了臺階。 高僧（共一百七十三人） 天竺國摩訶羅比丘 過去天竺國有一位阿蘭若比丘（指在寂靜處修行的比丘）名叫摩訶羅。
【English Translation】 English version: If one can establish transformative teachings and reap good results, one can correct evil. The king at that time was King Wonderful Adornment (referring to a king in a past life), who is now Bodhisattva Jeweled Virtue. His wife was Lady Pure Virtue (referring to the wife of King Wonderful Adornment), who is now Bodhisattva Light Shining Adornment. And the two sons of the past were Pure Treasury and Pure Eye (referring to the two sons of King Wonderful Adornment), who are now the two Bodhisattvas Medicine King and Medicine Superior. This tells the story of the past causes and conditions of the Four Sages. Therefore, this chapter is named 'Former Affairs'. Detailed explanations can be found in the 'Annotations on the Lotus Sutra'. Nanping's verse says: In past years, we gathered by the desolate stream, three steps to the clouds, yet one fall into the mud. A little skill is applied, willingly breaking the horn, everyone claps and ascends the ladder to heaven. Bodhisattva Universal Worthy Encourages Circulation At that time, Bodhisattva Universal Worthy (Samantabhadra) came from the east and said to the Buddha: 'I heard from afar in the Buddha-land of King Majestic Virtue on High that this Saha world (referring to the world we live in) is expounding the Lotus Sutra, so I came with a great assembly of Bodhisattvas to listen and receive it. I hope the World-Honored One will explain it to us. If someone, after the extinction of the Tathagata, wants to obtain this Lotus Sutra, how can they do so?' The Buddha told Bodhisattva Universal Worthy: 'If someone accomplishes four dharmas, they will obtain this Lotus Sutra after the extinction of the Tathagata. First, they are protected and念 by all Buddhas; second, they plant the roots of many virtues; third, they enter the assembly of the rightly established (referring to the group that will not regress); fourth, they arouse the mind to save all sentient beings.' Accomplishing these four dharmas, one will surely obtain this sutra. Bodhisattva Universal Worthy said to the Buddha: 'In the evil age of the latter five hundred years, if there are those who receive and uphold this scripture, I shall protect them and remove their decline and suffering. If this person walks, stands, or recites this scripture, I will then ride a six-tusked white elephant and appear with a great assembly of Bodhisattvas to make offerings and protect them, also for the sake of making offerings to the Lotus Sutra.' If this person forgets or loses a phrase or verse of the Lotus Sutra, I shall teach it to them. The annotations explain: The Buddha raises four dharmas, like a hat covering this sutra. This is the re-enactment of the Lotus Sutra, the re-proclamation of the Buddha's wisdom, coming from afar to encourage circulation, that is the meaning here. Nanping's verse says: Bodhisattva Universal Worthy (Samantabhadra) comes seeking the sound, the giant spirit just opened the road, cutting off the fine dust. Why does the elephant king frequently move his steps? It is to love the Pundarika flower (referring to the white lotus), covering the steps. Eminent Monks (a total of one hundred and seventy-three people) Bhikkhu Mahara from the country of India In the past, in the country of India, there was a Aranya Bhikkhu (referring to a Bhikkhu practicing in a quiet place) named Mahara.
。大讀摩訶衍。德行彌著。國王正信。嘗布發掩泥令比丘蹈。又有比丘來白王言。此人不多讀經。何大供養。王言。我曾一日夜半欲見此比丘。即至其所。見彼在一窟中讀法華經。有一金色光明人乘白象。王合掌供養。我方親近。彼即滅沒。我問大德。以我來故。金色光明人滅耶。比丘言。此是遍吉菩薩。遍吉自言。若有人誦法華經。我當乘白象來教導之。我讀是經。遍吉自來矣。遍吉即法華經中普賢菩薩也。我聞是已。禮足而退。是故我今常當供養(大智度論)。
燉煌三藏護法師
三藏曇摩羅察。此云法護。月支國人。八歲離俗。凡是經書過目成誦。日記萬言。西遊諸國。通三十六種語言書詁訓音。久居燉煌。時號燉煌菩薩。自西晉武帝時賚梵夾到洛陽。既而博覽五經史傳。至永康中於長安青門外大寺中譯正法華經一部十卷。仍為四眾敷講。又翻余經共一百五十四部。咸奉來流通。時隱居深山。山有清泉。澡漱給用。一日樵人觸穢。忽爾枯涸。護嘆曰。人之無德。遂使清泉輟流。既乏所須。吾當去矣。言訖清泉復涌。支遁贊曰。護公證寂。道德淵美。微吟穹谷。枯泉漱水。邈以護公。天挺弘懿。濯足流沙。傾拔玄致(梁高僧傳)。
姚秦三藏什法師
法師鳩摩羅什。秦翻童壽。龜茲國人
【現代漢語翻譯】 大聲誦讀《摩訶衍經》（Mahayana Sutra，大乘經典）。他的德行日益顯著，國王對他非常信任。國王曾經用自己的頭髮鋪在泥地上，讓比丘（bhiksu，佛教僧侶）踩著過去。又有比丘來告訴國王說：『這個人不怎麼讀經，為什麼您要如此供養他？』國王說：『我曾經在一天夜半想見這位比丘，就到了他住的地方，看見他在一個石窟中誦讀《法華經》（Lotus Sutra）。有一位金色光明的人，乘著白象。我合掌供養，想親近他，他就消失了。我問這位大德（Mahāthera，對年長有德僧侶的尊稱）：『因為我來的緣故，金色光明的人才消失了嗎？』比丘說：『這是遍吉菩薩（Samantabhadra Bodhisattva，普賢菩薩）。遍吉菩薩自己說過，如果有人誦讀《法華經》，我應當乘著白象來教導他。我讀這部經，遍吉菩薩就自己來了。』遍吉菩薩就是《法華經》中的普賢菩薩。我聽了這些話，就禮拜他的腳而退了出來。所以我現在常常應當供養他。』（出自《大智度論》）。
燉煌三藏護法師
三藏曇摩羅察（Dharmaraksa），漢譯為法護，是月支國（Yuezhi，古國名）人。八歲就離開了世俗生活。凡是經書，看過一遍就能背誦，每天能記住一萬字。他到西域各國遊歷，通曉三十六種語言文字。長期居住在燉煌，當時被稱為『燉煌菩薩』。從西晉武帝時，他帶著梵文經典來到洛陽。後來廣泛閱讀五經史傳。到永康年間，在長安青門外的大寺中翻譯了《正法華經》一部，共十卷，併爲四眾弟子講解。他又翻譯了其他經典，共一百五十四部，都奉獻出來流通。當時他隱居在深山中，山裡有清泉，供他洗漱飲用。有一天，一個樵夫觸犯了禁忌，清泉忽然枯竭。法護嘆息說：『因為我沒有德行，才使得清泉停止流淌。既然缺乏所需，我應當離開了。』說完，清泉又涌了出來。支遁讚歎說：『護公證悟寂滅，道德淵博美好。在空曠的山谷中低聲吟唱，枯竭的泉水重新流淌。護公是天生的弘揚佛法的人，在流沙中洗腳，也能傾吐拔出玄妙的佛理。』（出自《梁高僧傳》）。
姚秦三藏什法師
法師鳩摩羅什（Kumarajiva），秦譯為童壽，是龜茲國（Kucha，古國名）人。
【English Translation】 He loudly recited the Mahayana Sutra (Great Vehicle Sutra). His virtuous conduct became increasingly prominent, and the king had great faith in him. The king once spread his hair on the mud for the bhiksu (Buddhist monk) to walk on. Another bhiksu came and said to the king, 'This person does not read the scriptures much, why do you make such great offerings?' The king said, 'I once wanted to see this bhiksu in the middle of the night, so I went to his place and saw him reciting the Lotus Sutra in a cave. There was a golden, radiant person riding a white elephant. I joined my palms in reverence, wanting to get close to him, but he disappeared. I asked the Mahāthera (Great Elder), 'Did the golden, radiant person disappear because of my arrival?' The bhiksu said, 'This is Samantabhadra Bodhisattva (Universal Worthy Bodhisattva). Samantabhadra himself said that if someone recites the Lotus Sutra, I will come riding a white elephant to teach him. I read this sutra, and Samantabhadra came himself.' Samantabhadra is 普賢菩薩 (Puxian Pusa) in the Lotus Sutra. After hearing this, I bowed at his feet and withdrew. Therefore, I should always make offerings to him.' (From Mahaprajnaparamita Sastra).
Dharmaraksa, the Tripitaka Master of Dunhuang
Dharmaraksa, translated as 法護 (Fahu), was a native of the Yuezhi kingdom. He left secular life at the age of eight. He could recite any scripture after reading it once and could remember ten thousand words a day. He traveled to various countries in the Western Regions and was proficient in thirty-six languages. He lived in Dunhuang for a long time and was known as the 'Dunhuang Bodhisattva' at the time. During the reign of Emperor Wu of the Western Jin Dynasty, he brought Sanskrit scriptures to Luoyang. Later, he extensively read the Five Classics and historical records. During the Yongkang period, he translated the Saddharma Pundarika Sutra (Lotus Sutra) in ten volumes at a large temple outside the Qingmen Gate in Chang'an and lectured on it to the fourfold assembly. He also translated 154 other sutras, which were all offered for circulation. At that time, he lived in seclusion in the deep mountains, where there was a clear spring for him to wash and drink. One day, a woodcutter violated a taboo, and the clear spring suddenly dried up. Dharmaraksa sighed, 'Because I have no virtue, the clear spring has stopped flowing. Since I lack what I need, I should leave.' After he finished speaking, the clear spring flowed again. Zhi Dun praised, 'Dharmaraksa has attained nirvana, and his morality is profound and beautiful. He chants softly in the empty valley, and the dried-up spring flows again. Dharmaraksa is a natural propagator of the Dharma, and he can pour out and extract profound Buddhist principles even when washing his feet in the quicksand.' (From Biographies of Eminent Monks).
Kumarajiva, the Tripitaka Master of Yaoqin
Kumarajiva, translated as 童壽 (Tongshou) in Qin, was a native of the Kucha kingdom.
。七歲出家。日誦千偈。其母嘗攜至月支國見一羅漢曰。此沙彌至三十五。若不破戒。當大洪佛教。度無數人。戒若不全。止才明法師而已。母唯其言。一日謂曰。方等深教應大闡真丹。唯爾之力。但于爾自身無益耳。什曰。大士之道。利彼亡軀。若使大法流傳。能洗蒙俗。雖身當爐鑊無恨矣。時符堅據關中。太史奏云。有德星現外國分野。當有大智人入輔中國。堅曰。朕聞西域有羅什。將非是耶。即遣呂光率兵伐龜茲。光既獲什。回至涼州。聞符堅為姚萇所害。乃據關外。僭號後涼。萇崩。子興襲位。廟庭俄生連理樹。逍遙園蔥變為茝。以為祥瑞。遂伐呂隆。迎什入長安。待以國師之禮。興于逍遙園引諸沙門聽什講說。什辯通華夏。覽舊經與胡本乖謬。以弘始八年于草堂寺與僧䂮等八百餘人對舊經考校。譯此妙法蓮華經一部七卷。興曰。法師聰明超悟。天下無二。可使無嗣乎。遂以妓女十人逼之。自是凈行者恥聞其事。師至講說必先告曰。譬如臭泥生蓮華。但採蓮華勿視臭泥。后忽感疾。即語眾云。因法相遇。殊未盡心。無何緣謝。所譯法華等經。幸共流佈。若所譯無謬。愿焚軀后舌不焦爛。言訖而終。至於阇維。舌果不灰。委見梁僧傳及晉書。南山感通傳韋天曰。什公聰明。善解大乘。彼自七佛已來傳譯。得法王
之遺寄也。俗以陷戒為言。此不須議。什位三賢。非悠悠者也。
長安睿法師
釋慧睿。冀州人。執節清峻。參學遊方。至南天竺國界。殊方異典。無不洞曉。秦主姚興召見。睹其風韻含吐。即大激賞。稱為四海標領。昔法護譯正法華受決品云。天見人。人見天。什譯妙法華至此乃曰。此語與西域義同。但言過質耳。睿曰。將非人天交接兩得相見。什喜曰實然。其領解高出若此也。翻譯才畢。命睿講之。睿乃品酌幽玄。開為九轍。一昏聖相扣轍。即序品。二涉教歸真轍。為上根人。三興類潛彰轍。為中根人。四述今通昔轍。中根領解。五彰因進悟轍。為下根人。六讚揚行李轍。即法師品。七本跡無生轍。多寶不滅為本。釋迦不生為跡。本跡雖殊。不思議一也。八舉因徴果轍。即涌出．壽量品。九稱揚遠濟轍。即隨喜品已去訖經流通也。睿又著經序。見大藏本。經又有二十八品生起。荊溪師稱大有眉目。師常回弘贊善利。愿生西方。臨終之日。洗浴更衣。燒香禮拜。合掌向西坐。卒時見五色香云從房而出。世稱什門四聖生．肇．融．睿。師其一也(見梁高僧傳。九轍出法華文句第八記)。
虎丘生法師
師諱道生。從師姓竺。年在志學。吐納清新。人皆畏服之。常以入道之要慧解為本。故鉆仰
【現代漢語翻譯】 這是前人遺留下來的寄託。世俗用『陷戒』來表達，這不需要討論。鳩摩羅什的門下三賢，並非平庸之輩。
長安睿法師
釋慧睿（釋慧睿），冀州人。持守節操清廉嚴峻，四處參學遊歷。到達南天竺國界，對於各地的不同典籍，沒有不通曉的。秦王姚興召見了他，看到他風度韻致和談吐，非常讚賞，稱他為四海的領袖。過去法護翻譯《正法華經·授決品》時說：『天見人，人見天。』鳩摩羅什翻譯《妙法蓮華經》到這裡時說：『這句話與西域的含義相同，只是表達過於質樸。』慧睿說：『難道不是人天互相交接，雙方都能相見嗎？』鳩摩羅什高興地說：『確實如此。』他領悟理解的能力如此高超。翻譯完畢后，命慧睿講解。慧睿於是品評玄妙之處，開創了九個綱要：一、昏聖相扣轍，即序品；二、涉教歸真轍，為上根之人；三、興類潛彰轍，為中根之人；四、述今通昔轍，中根領悟理解；五、彰因進悟轍，為下根之人；六、讚揚行李轍，即法師品；七、本跡無生轍，多寶佛不滅為本，釋迦佛不生為跡，本跡雖然不同，但都是不可思議的一體；八、舉因徴果轍，即涌出品、壽量品；九、稱揚遠濟轍，即從隨喜品之後到經文流通結束。慧睿又著有經序，見於大藏經版本。經文又有二十八品生起，荊溪大師稱讚說很有條理。慧睿常常回向弘揚讚歎善利，愿往生西方極樂世界。臨終之時，洗浴更衣，燒香禮拜，合掌面向西方坐著，去世時看見五色香云從房間里出來。世人稱鳩摩羅什門下四聖：生、肇、融、睿，慧睿是其中之一（見《梁高僧傳》，九轍出自《法華文句》第八記）。
虎丘生法師
法師名道生（道生），跟隨老師姓竺。在立志求學的年紀，談吐清新，人們都敬畏佩服他。他常常認為入道的關鍵在於智慧的理解，因此深入研究。
【English Translation】 These are legacies left by predecessors. The common saying uses 'trapped precepts' to express it, which does not need discussion. The three wise men under Kumārajīva are not mediocre people.
Master Rui of Chang'an
釋慧睿 (Shì Huìruì), was a native of Ji Province. He maintained pure and strict integrity, and traveled around to study. When he arrived in the territory of South India, he understood all the different scriptures of various places. King Yao Xing of Qin summoned him, and seeing his demeanor and speech, greatly admired him, calling him the leader of the four seas. In the past, when Dharmarakṣa translated the 'Chapter on Predictions' of the Saddharma-puṇḍarīka-sūtra, he said: 'Heaven sees man, man sees heaven.' When Kumārajīva translated the 妙法蓮華經 (Wonderful Dharma Lotus Flower Sutra) to this point, he said: 'This statement has the same meaning as in the Western Regions, but the expression is too simple.' Huìruì said: 'Isn't it that heaven and man interact and can see each other?' Kumārajīva happily said: 'Indeed.' His ability to understand was so outstanding. After the translation was completed, he ordered Huìruì to explain it. Huìruì then commented on the profound points and created nine outlines: 1. The outline of the confused and the saint interacting, which is the 'Introduction Chapter'; 2. The outline of traversing the teachings and returning to truth, for people of superior capacity; 3. The outline of arousing categories and subtly revealing, for people of medium capacity; 4. The outline of narrating the present and connecting the past, for medium capacity understanding; 5. The outline of revealing causes and advancing to enlightenment, for people of inferior capacity; 6. The outline of praising and carrying, which is the 'Preacher Chapter'; 7. The outline of the original trace being unborn, with 多寶佛 (Prabhūtaratna Buddha) not being extinguished as the original, and 釋迦佛 (Śākyamuni Buddha) not being born as the trace. Although the original and trace are different, they are both inconceivably one; 8. The outline of citing causes and verifying results, which is the 'Emerging from the Earth' and 'Lifespan' chapters; 9. The outline of praising and far-reaching salvation, which is from the 'Joyful Acceptance' chapter onwards to the end of the sutra's circulation. Huìruì also wrote a preface to the sutra, which can be found in the Tripitaka version. The sutra also has twenty-eight chapters arising, which Master Jīngxī praised as being very organized. Huìruì often dedicated the merits of promoting and praising goodness, wishing to be reborn in the Western Pure Land. On the day of his death, he bathed and changed clothes, burned incense and bowed, sat facing west with his palms together, and when he passed away, he saw five-colored fragrant clouds coming out of the room. The world calls the four saints under Kumārajīva: 生 (Sēngzhào), 肇 (Dào shēng), 融 (Sēngróng), and 睿 (Huìruì), and Huìruì is one of them (see Biographies of Eminent Monks of the Liang Dynasty, the nine outlines are from the eighth record of Commentary on the Words and Phrases of the Lotus Sutra).
Master Sheng of Tiger Hill
The master's name was 道生 (Dào shēng), and he followed his teacher's surname, 竺 (Zhú). At the age of aspiring to learn, his speech was fresh and clear, and people respected and admired him. He often believed that the key to entering the path lies in the understanding of wisdom, so he studied deeply.
群經不憚勞苦。遂往關中稟承羅什。辯問超卓。咸稱神悟。后遁跡虎丘寺。有講臺石至今存焉。一時居半塘誦法華經。忽有一雉常來聽受。一日不見。師念之。夜入夢雲。某因聽經。遂獲改報。今在某家為兒子。待過數年卻來奉事。洎師詢之。果爾。及出家。無何童子之年便命終。因瘞于林。一夕俄而放光。輝照塘塢。鄉人異之。啟看乃獲一舌。生青蓮華。因是起塔。后葺成寺。即今半塘寺是也。師嘗建言。善不受報。頓悟成佛。而守文舊學以為邪說。師對眾發誓曰。若所立不違經者。于舍壽時踞師子座。后譯大涅槃。果符所說。師即升座講敷。聽者悟悅。法席將畢。忽麈尾紛然而墜。端坐正容而逝。似若入定焉。時人語曰。生睿發天真。故知秀出者。即此矣(半塘寺跡見續靈瑞集。余出梁高僧傳)。
南嶽思大禪師
師諱慧思。生於武津李氏。幼夢梵僧勸令出家。遂即入道。立志日唯一食。不受別供。十年專誦法華。七載常行方等。九旬常坐修一行三昧。由茲精進之功。徹見三生行道事蹟。續詣北齊慧文禪師所咨稟禪法。長夏攝心。夏滿受歲。慨無所證。放身倚壁。背未至間。豁然開悟法華三昧及余大小法門。后止光州大蘇山。道俗福施造金字般若．金字法華。眾請講二經。即與敷敘。莫非幽賾。次至
【現代漢語翻譯】 現代漢語譯本： 眾僧不辭辛勞，前往關中師從鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）。他的辯論和見解非常卓越，大家都稱讚他有如神助。後來他隱居在虎丘寺，那裡至今還保留著他講經的石臺。有段時間，他在半塘誦讀《法華經》（Saddharma Puṇḍarīka Sūtra，一部重要的佛教經典），忽然有一隻野雞經常來聽他誦經。有一天，野雞沒有出現，法師很想念它。晚上，野雞託夢說：『我因為聽經，得以改變命運，現在投生到某家做兒子，等過幾年長大后，會來侍奉您。』後來法師去詢問，果然如此。等到這個孩子出家后，沒過多久就去世了。於是將他埋葬在樹林里。一天晚上，突然放出光芒，照亮了整個池塘。鄉里人感到驚異，挖開一看，發現只有一條舌頭，舌頭上生出青蓮花。因此在那裡建塔，後來擴建成了寺廟，就是現在的半塘寺。法師曾經主張，行善不一定能得到好的報應，頓悟才能成佛。那些拘泥於文字的舊學之人認為這是邪說。法師當著眾人發誓說：『如果我所說的沒有違背佛經，那麼在我去世的時候，就坐在獅子座上。』後來他翻譯《大涅槃經》（Mahāparinirvāṇa Sūtra，一部重要的佛教經典），果然應驗了他所說的話。法師於是升座講經，聽眾都感到領悟和喜悅。法會即將結束時，忽然手中的拂塵散落墜地，他端坐著，神情安詳地去世了，好像進入了禪定一樣。當時的人說：『生公（竺道生，一位著名的佛教僧侶）天資聰穎，所以說真正傑出的人就是這樣啊！』（半塘寺的遺蹟見於《續靈瑞集》，其餘出自《梁高僧傳》）。
南嶽思大禪師（Nányuè Sī Dà Chánshī，一位著名的禪宗大師）
法師名慧思（Huìsī），出生于武津李氏。小時候夢見一位梵僧勸他出家，於是就入了佛道。他立志每天只吃一頓飯，不接受額外的供養。十年專心誦讀《法華經》，七年經常修習方等懺法，九十天常坐修習一行三昧。由於這種精進的修行，他徹底地看到了自己過去三世的修行事蹟。後來他前往北齊慧文禪師（Huìwén Chánshī，一位禪宗大師）那裡請教禪法。在一個夏季里收攝心神，整個夏季結束后，他感到沒有什麼證悟。於是他放鬆身體靠在墻上，背部還沒碰到墻壁，就豁然開悟了《法華經》三昧以及其他大小法門。後來他住在光州大蘇山，信徒們捐資建造了金字《般若經》（Prajñāpāramitā Sūtra，般若智慧經典）和金字《法華經》。大家請他講解這兩部經，他就為大家闡述，所講的內容都非常深奧。之後他來到
【English Translation】 English version: The monks, undeterred by hardship, went to Guanzhong to study under Kumārajīva (a renowned translator of Buddhist scriptures). His debates and insights were outstanding, and everyone praised him as divinely enlightened. Later, he retreated to Huchi Temple, where the stone platform from which he lectured still exists today. For a time, he recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, an important Buddhist scripture) in Bantang. Suddenly, a pheasant would often come to listen to his recitation. One day, the pheasant did not appear, and the master missed it. That night, the pheasant appeared in a dream, saying, 'Because I listened to the sutra, I was able to change my fate. Now I have been reborn as a son in a certain family, and after a few years, I will come to serve you.' Later, the master inquired and found it to be true. When the child became a monk, he died not long after. So he was buried in the forest. One night, suddenly a light shone, illuminating the entire pond. The villagers were amazed, and when they dug it up, they found only a tongue, with a blue lotus flower growing on it. Therefore, a pagoda was built there, and later it was expanded into a temple, which is now Bantang Temple. The master once argued that good deeds do not necessarily bring good retribution, and that enlightenment is the only way to become a Buddha. Those who clung to the literal meaning of the scriptures considered this heresy. The master vowed in front of the crowd, 'If what I say does not contradict the scriptures, then when I pass away, I will sit on a lion's throne.' Later, he translated the Mahāparinirvāṇa Sūtra (an important Buddhist scripture), and it came to pass as he had said. The master then ascended the throne to lecture, and the listeners felt enlightened and joyful. As the Dharma assembly was about to end, suddenly the whisk in his hand fell to the ground, and he passed away sitting upright and serene, as if he had entered samadhi (a state of meditative consciousness). People at the time said, 'Master Shengong (Zhu Daosheng, a famous Buddhist monk) was born with innate wisdom, so it is known that the truly outstanding are like this!' (The remains of Bantang Temple can be found in the 'Continued Collection of Auspicious Signs', and the rest comes from the 'Biographies of Eminent Monks of the Liang Dynasty').
Great Dhyana Master Huisi of Nanyue (Nányuè Sī Dà Chánshī, a famous Chan master)
The master's name was Huisi (Huìsī), and he was born into the Li family of Wujin. As a child, he dreamed of a Brahman monk who advised him to become a monk, so he entered the Buddhist path. He resolved to eat only one meal a day and not accept additional offerings. For ten years, he devoted himself to reciting the Lotus Sutra, and for seven years, he often practiced the Fangdeng repentance method. For ninety days, he constantly sat in meditation, cultivating the Samadhi of One Practice. Due to this diligent practice, he thoroughly saw the events of his past three lives. Later, he went to Chan Master Huiwen (Huìwén Chánshī, a Chan master) of the Northern Qi Dynasty to inquire about Chan practice. He concentrated his mind during a summer retreat, and at the end of the summer, he felt that he had not attained any enlightenment. So he relaxed his body and leaned against the wall, and before his back even touched the wall, he suddenly awakened to the Samadhi of the Lotus Sutra and other major and minor Dharma gates. Later, he stayed at Mount Dasu in Guang Prefecture, where believers donated funds to create golden-lettered Prajñāpāramitā Sutras (Prajñāpāramitā Sūtra, wisdom scriptures) and golden-lettered Lotus Sutras. Everyone asked him to explain these two sutras, and he expounded them for everyone, and what he said was very profound. After that, he came to
南嶽見林泉竦凈。乃曰此古寺基也。依言掘之。果獲殿趾器皿。又往巖下。乃曰吾先世在此坐禪。為賊斬首。由此命終。有今世也。僉共尋覓。乃得枯髏。師得而頂戴。因起塔以報昔恩。陳宣帝詔住棲玄寺。道俗颙仰。嘗往瓦官。遇雨不濕。履泥不污。或現身大小。或寂爾藏身。瓶水常滿。有若天童給侍。或問師位。答曰吾十信位耳。臨終日。大集門學說法。聞者寒心。乃曰。若有十人不惜身命。常修法華般舟三昧。當盡供給。如無此人。吾即去矣。苦行事難。竟無答者。因即斂念唱言。眾聖相迎。泯然命終。感異香滿室。遠近咸聞。壽六十四。即陳大建九年也。自有佛法以來。多重義門。唯師雙弘定慧。發言致遠。南北禪宗莫不遵承。嘗蒙普賢摩頂涌生肉髻。見者希奇。行大慈悲。奉菩薩戒。不服皮革繒纊。唯粗布艾衲。冒犯風霜。凡所著述口授成文。歷世浸久。諸文散落不存。唯法華安樂行義及發願文行於世(唐續高僧傳)。
天臺智者大師
陳．隋二國師智顗。裔出潁川。世居荊州華容縣。師即常侍陳起祖之仲子。母徐氏。夜夢香云縈懷。因而有娠。至於誕育。室現神光。舜目重瞳。堯眉八彩。七歲往伽藍。僧口授普門品。一舉通利。十五于長沙像前發誓。愿作沙門荷負正法。十八出家湘州果愿寺
【現代漢語翻譯】 現代漢語譯本：南嶽慧思禪師見到一處林泉，感到非常清幽肅穆。於是說：『這裡是古寺的遺址。』按照他的話挖掘，果然發現了殿基和器皿。他又來到巖石下，說：『我的前世曾在這裡坐禪，被賊人斬首，因此喪命。才有今生的我。』大家一起尋找，找到了一具枯骨。慧思禪師得到后頂在頭上，於是建塔來報答前世的恩情。陳宣帝下詔讓他住在棲玄寺，僧人和俗人都非常敬仰他。他曾經去瓦官寺，遇到下雨卻沒有被淋濕，踩在泥里也沒有沾染污垢。有時顯現出身形巨大，有時寂靜地藏起身形。瓶里的水常常是滿的，好像有天童侍奉。有人問他的修行位次，他回答說：『我只是十信位而已。』臨終那天，他召集門徒說法，聽者都感到心寒。於是說：『如果能有十個人不惜身命，常常修習《法華經》和般舟三昧，我當盡力供給。如果沒有這樣的人，我就要離開了。』因為苦行之事難以做到，最終沒有人迴應。於是他收攝心念，唱言：『眾聖來迎接我。』然後安然圓寂。感得奇異的香氣充滿房間，遠近都能聞到。享年六十四歲，即陳朝大建九年。自從佛法傳入以來，大多重視義理方面的研究，只有慧思禪師同時弘揚禪定和智慧，他的言論高遠深刻，南北禪宗沒有不遵從的。他曾經蒙普賢菩薩摩頂，頭頂涌生肉髻，見到的人都感到稀奇。他行大慈悲，奉菩薩戒，不穿皮革和絲綿，只穿粗布和艾納，不畏懼風霜。凡是他所著述的，都是口授成文，歷經世代，很多文章散落遺失，只有《法華安樂行義》和《發願文》流傳於世（出自《唐續高僧傳》）。 天臺智者大師 陳朝、隋朝的國師智顗（Zhiyi），祖籍是潁川（Yingchuan），世代居住在荊州（Jingzhou）華容縣（Huarong County）。智顗大師是常侍陳起祖（Chen Qizu）的第二個兒子，母親是徐氏（Xu Shi）。徐氏夢見香云縈繞在懷中，因此懷孕。等到生產的時候，房間里出現神光。智顗大師有舜帝那樣的重瞳，堯帝那樣的八彩眉毛。七歲時去伽藍（Galan，寺廟），僧人教他背誦《普門品》，他一學就會。十五歲時在長沙（Changsha）的佛像前發誓，願意做沙門（Shamen，和尚）來承擔弘揚正法的重任。十八歲在湘州（Xiangzhou）果愿寺（Guoyuan Temple）出家。
【English Translation】 English version: Nanyue Huisi (Huisi of Southern Mountain) Chan master saw a forest spring that was solemn and pure. He then said, 'This is the site of an ancient temple.' Digging according to his words, they indeed found the foundation of a hall and utensils. He then went to the bottom of a rock and said, 'My previous life meditated here and was beheaded by thieves, thus ending my life. That's why I have this life now.' Everyone searched together and found a skeleton. The master received it and placed it on his head, then built a pagoda to repay the kindness of his past life. Emperor Xuan of Chen (Chen Xuan Di) issued an edict for him to reside at Qixuan Temple (Qixuan Temple), where monks and laypeople revered him. He once went to Waguan Temple (Waguan Temple), and when it rained, he did not get wet; when he stepped in mud, he did not get dirty. Sometimes he appeared large, sometimes he quietly hid himself. The water in his bottle was always full, as if a heavenly child was serving him. Someone asked about his level of attainment, and he replied, 'I am only at the stage of the Ten Faiths (Ten Faiths).' On the day of his death, he gathered his disciples to expound the Dharma, and those who heard it felt chilled. He then said, 'If there are ten people who do not spare their lives and constantly cultivate the Lotus Sutra (Lotus Sutra) and the Pratyutpanna Samadhi (Pratyutpanna Samadhi), I will provide for them to the best of my ability. If there are no such people, I will leave.' Because the practice of asceticism was difficult, no one responded. Thereupon, he collected his thoughts and chanted, 'All the sages are coming to welcome me.' Then he peacefully passed away. A strange fragrance filled the room, and people far and near could smell it. He lived to be sixty-four years old, which was the ninth year of the Dajian era of the Chen Dynasty. Since the introduction of Buddhism, most have emphasized the study of doctrine, but only Master Huisi simultaneously promoted meditation and wisdom. His words were profound and far-reaching, and the Chan schools of both the North and South followed him. He was once touched on the head by Samantabhadra Bodhisattva (Samantabhadra) , and a fleshy protuberance arose on the top of his head, which those who saw it found amazing. He practiced great compassion, observed the Bodhisattva precepts (Bodhisattva precepts), and did not wear leather or silk, only coarse cloth and ai na (a type of coarse cloth), braving wind and frost. All of his writings were dictated and written down, and over the generations, many of the texts have been scattered and lost. Only the 'Annotations on the Chapter on Peaceful Practices of the Lotus Sutra' and the 'Vow' are still in circulation (from 'Tang Continued Biographies of Eminent Monks'). Great Master Zhiyi of Tiantai (Tiantai) Zhiyi (Zhiyi), the national preceptor of the Chen and Sui dynasties, was a descendant of Yingchuan (Yingchuan). His family had lived in Huarong County (Huarong County), Jingzhou (Jingzhou) for generations. Master Zhiyi was the second son of Chen Qizu (Chen Qizu), a court attendant. His mother, Xu Shi (Xu Shi), dreamed of fragrant clouds encircling her womb, and thus she became pregnant. When he was born, divine light appeared in the room. Master Zhiyi had the double pupils of Emperor Shun (Emperor Shun) and the eight-colored eyebrows of Emperor Yao (Emperor Yao). At the age of seven, he went to a monastery (Galan) and a monk taught him to recite the 'Universal Gate Chapter' (Universal Gate Chapter), which he mastered immediately. At the age of fifteen, he vowed before a Buddha statue in Changsha (Changsha) to become a Shamen (Shamen) and take on the responsibility of propagating the true Dharma. At the age of eighteen, he became a monk at Guoyuan Temple (Guoyuan Temple) in Xiangzhou (Xiangzhou).
。二十剃髮受具。即往大賢山誦法華經．無量義．普賢觀。歷於二旬。三部終畢。口誦金文。手正經像。心神爽利。又樂禪悅。續詣大蘇山禮思大禪師。思見而嘆曰。昔日靈山同聽法華。宿緣所追今復來矣。因授與普賢道場四安樂行。晝夜苦到。如教研心。經二七日。誦法華經至藥王捨身。諸佛同贊。是真精進是名真法供養如來。到此心懸苦行豁然入定。照了法華。若高輝之臨幽谷。達諸法相。似清風之遊太虛。思印之曰。非爾弗證。非吾莫識。所入定者。法華三昧前方便也。所發持者。初旋陀羅尼也。縱文字法師千群萬衆。尋汝之辯不可窮矣。吾久羨南嶽。恨法無所委。汝可傳燈化物。莫作最後斷佛種人。師奉嚴訓。遂振錫金陵。住瓦官寺。首開法華玄義。自是敷揚凡八載。其後徒眾轉多。得道者少。即避世守玄。隱居天臺。初宴息于銀地。時經行於東南峰。或居方丈誦法華經而入三昧。眾魔惡鬼競來惱害。師于禪定中亦不覺神之變怪。一時講誦法華。感普賢乘白象躡駕於前。說法則五時八教。判釋一代群經罄無不盡。天臺之教。實自師始。尋赴詔出金陵。講大論于大極殿。敷仁王于光宅寺。陳主三禮以示尊敬。會隋吞陳。因憩錫廬山。至開皇中煬帝居蕃。請為菩薩戒師。乃賜智者之號。后歸老天臺。一夜忽夢大風
【現代漢語翻譯】 現代漢語譯本 二十歲時剃度出家，受具足戒。隨即前往大賢山誦讀《法華經》、《無量義經》、《普賢觀經》。歷時二十天，三部經全部誦完。口中誦讀經文，手中整理經像，心神清爽敏捷，又樂於禪定。之後前往大蘇山拜見思大禪師（指慧思禪師）。慧思禪師見到他後感嘆道：『昔日在靈山一同聽聞《法華經》，宿世的因緣牽引，如今又來了。』於是傳授給他普賢道場的四安樂行。他日夜勤苦修行，按照教導來研究心性。經過十四天，誦讀《法華經》至藥王菩薩捨身品時，諸佛一同讚歎：『這才是真正的精進，這才是真正的以法供養如來。』到此，他心神懸空，苦行有了突破，豁然入定，照亮了《法華經》，如同高空的陽光照臨幽深的山谷。通達了諸法實相，如同清風遊蕩在太空中。慧思禪師印證說：『不是你不能證得，不是我不能識別。你所入的定，是《法華三昧》的前方便。你所發的持，是初旋陀羅尼。縱然有成千上萬的文字法師，探尋你的辯才也無法窮盡。我一直羨慕南嶽，遺憾沒有可以託付佛法的人。你可以傳燈教化眾生，不要做斷絕佛種的人。』 智顗法師（譯者注）秉承慧思禪師的嚴格教誨，於是前往金陵弘法，住在瓦官寺，首次開講《法華玄義》。從此之後，弘揚佛法共八年。後來，徒弟眾多，但得道的人很少，於是避世守玄，隱居天臺山。最初在銀地宴坐，時常在東南峰經行，有時在方丈室內誦讀《法華經》而入三昧。眾魔惡鬼競相前來惱害，智顗法師在禪定中也不覺得神識有任何變化。一次講誦《法華經》時，感得普賢菩薩乘著白象來到面前。說法時，則以五時八教來判釋一代佛教經典，沒有不詳盡的。天臺宗的教義，實際上是從智顗法師開始的。 後來，智顗法師應詔前往金陵，在大極殿講《大智度論》，在光宅寺講《仁王經》。陳主多次禮拜以示尊敬。適逢隋朝吞併陳朝，於是暫住在廬山。到開皇年間，隋煬帝還在做藩王時，請智顗法師為他授菩薩戒，於是賜予智顗法師『智者』的稱號。後來回到天臺山養老。一夜忽然夢見大風。
【English Translation】 English version At the age of twenty, he shaved his head and received the full precepts. He then went to Mount Daxian to recite the Lotus Sutra (Fahua Jing), the Infinite Meaning Sutra (Wuliangyi Jing), and the Universal Worthy Contemplation Sutra (Puxian Guan Jing). Over the course of twenty days, he completed all three sutras. His mouth recited the golden words, his hands corrected the sutra images, his mind was clear and sharp, and he delighted in meditation. He then went to Mount Dasu to pay respects to Great Master Si (referring to Huisi Chan Master). Si saw him and exclaimed, 'In the past, we listened to the Lotus Sutra together on Mount Ling, and now, drawn by past affinities, you have come again.' He then imparted to him the Four Peaceful Practices of the Universal Worthy Bodhimanda. He diligently practiced day and night, examining his mind according to the teachings. After fourteen days, when reciting the Lotus Sutra to the chapter on the self-immolation of Bhaisajyaraja Bodhisattva, all the Buddhas praised him, 'This is true diligence, this is true Dharma offering to the Tathagata.' At this point, his mind was suspended, his ascetic practice broke through, and he suddenly entered samadhi, illuminating the Lotus Sutra like the high sun shining upon a deep valley. He penetrated the characteristics of all dharmas, like a clear wind wandering in the vast sky. Si confirmed him, saying, 'It is not that you could not have attained it, it is not that I could not have recognized it. The samadhi you have entered is the preliminary expedient to the Lotus Samadhi. The holding you have developed is the first revolving dharani. Even if there were thousands upon thousands of Dharma masters of words, they could not exhaust the eloquence you possess. I have long admired Nanyue, regretting that I had no one to entrust the Dharma to. You can transmit the lamp and transform beings, do not be the one who cuts off the Buddha-seed.' Master Zhiyi (translator's note) upheld the strict teachings of Huisi Chan Master, and thus went to Jinling to propagate the Dharma, residing at Waguan Temple, where he first lectured on the Profound Meaning of the Lotus Sutra (Fahua Xuanyi). From then on, he propagated the Dharma for a total of eight years. Later, although there were many disciples, few attained the Way, so he avoided the world and guarded the profound, living in seclusion on Mount Tiantai. He first rested in Yindi, often walking on the Southeast Peak, and sometimes entering samadhi while reciting the Lotus Sutra in his abbot's chamber. Many demons and evil ghosts came to harass him, but Master Zhiyi did not feel any change in his consciousness while in samadhi. Once, while lecturing on the Lotus Sutra, he felt Universal Worthy Bodhisattva riding a white elephant before him. When expounding the Dharma, he used the Five Periods and Eight Teachings to interpret the Buddhist scriptures of a lifetime, leaving nothing unexamined. The teachings of the Tiantai school, in reality, began with Master Zhiyi. Later, Master Zhiyi was summoned to Jinling, where he lectured on the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) in the Great Pole Hall, and lectured on the Benevolent Kings Sutra (Renwang Jing) at Guangzhai Temple. The Chen ruler paid respects many times to show his reverence. Coinciding with the Sui dynasty's annexation of the Chen dynasty, he temporarily resided on Mount Lu. During the Kaihuang era, when Emperor Yang of Sui was still a prince, he invited Master Zhiyi to give him the Bodhisattva precepts, and thus bestowed upon Master Zhiyi the title 'Wise One' (Zhizhe). Later, he returned to Mount Tiantai to retire. One night, he suddenly dreamed of a great wind.
吹壞寶塔。是時詔書連徴至石城像前。遽云有疾。遂顧命弟子唱法華經而自讚曰。法門父母。慧解由生。本跡曠大。微妙難測。輟斤絕弦。於今日矣。又曰。吾不領眾。必凈六根。為他損己。退居五品。吾諸師友。觀音來迎。言已加趺而寂。即開皇十七年丁巳仲冬念四日未時也。春秋六十。坐四十夏。來封靈塔于佛隴西南峰。每歲時遣使開塔羞供。最後開封則不見全身矣。吳越錢王嘗追諡法空寶覺之號。自師入滅。距今年凡六百二載。師弘教觀。不畜章疏。唯縱懸河之辯。講諸經外。說法華玄句以開妙解。次演止觀依解以立正行。故荊溪曰。非玄義無以導。非文句無以持。非止觀無以達。非一家無以進。斯之謂歟。大矣哉。救世明道之書見於臺宗三部矣。師之化導六十餘州。其道久而益明。凡諸事蹟。詳于別傳及天臺十二所道場記。
南山澄照律師
律主道宣。丹徒人也。父吏部侍郎錢申。母娠而夢月輪貫懷。既而又夢梵僧語曰。汝所妊者梁朝僧祐律師。祐即南齊剡溪隱岳寺僧護也。宜從出家。大弘佛教。洎長年十五。母憶所夢。即聽離俗。所業誦法華等經。莫不通利。十六落髮受具。專學毗尼。后竟中興此道。善繼優波離者也。師三衣皆纻。一食唯菽。蚤虱縱生。形同土木。在處必感神物奉華果供天饌
。或失足前階而那吒扶護。或筑寶壇而神僧禮讚。自干封已后。天人絡繹而來。共師談論律相等事。故師所著疏鈔得佛元意。以其通神明而然也。天下後世宗之。其道防非止惡。是曰南山教焉。師作法華弘傳序冠于經首。旨趣宏遠。言辭高妙。百王不易。千古宣通。其陳本願曰。庶得早凈六根。仰慈尊之嘉會。速成四德。趣樂土之玄猷(行實見大宋高僧傳)。
京兆慈恩法師
師諱窺基。唐蔚遲敬德之猶子。父金吾衛將軍宗。母裴氏。夜夢吞月而孕。生甫六歲。聰慧過人。即著兵書數千言。時三藏玄奘西遊得一童子。善記問。因攜謁宗。宗呼基拜。奘使誦所著書。奘數目童子記文誦畢。奘紿之曰。此古書耳。宗未之信。奘令童子覆述。一言不遺。宗怒剽竊。將殺之。奘就丐出家。基曰。聽我三事。御葷色晚膳即出家。不然寧伏劍死。奘愛其俊朗。佯而肯焉。入道居大慈恩寺。善解大小乘。凡是論疏一覽無差。先是奘公自西域受戒賢論師瑜伽師地論。唯識宗旨未有繼之者。師一稟承。或宗或釋。撰述百部。名曰百部論師。師隨處化徒。獲益者眾。東行博陵。有請講法華經。遂造法華玄贊大疏一十卷。其釋首題曰。操宏綱之極唱。旌一部之都名。法含軌持。綰群祥以稱妙。華兼秀髮。總眾美而彰蓮。建言立宗
【現代漢語翻譯】 現代漢語譯本 或有人失足跌落臺階，那吒（佛教護法神）會扶持保護；或有人建造寶壇，會有神僧前來禮讚。自從干封年間之後，天人和凡人絡繹不絕地前來，與律師談論戒律等事。所以律師所著的疏鈔能夠領會佛的本意，是因為他通曉神明之理。天下後世都尊崇他的學說。他的學說在於防止邪惡，停止惡行，這就是所謂的南山律宗。律師所作的《法華弘傳序》放在經文的最前面，主旨宏大深遠，言辭高妙，即使是歷代君王也不會更改，千古流傳。他在序中陳述自己的本願說：『希望能夠早日清凈六根，仰慕慈悲的佛陀的盛會，迅速成就四德，前往極樂世界的玄妙境界。』（他的生平行跡見於《大宋高僧傳》）。
京兆慈恩法師
法師名諱窺基（人名），是唐朝蔚遲敬德（唐朝大將）的侄子。他的父親是金吾衛將軍宗（官名），母親是裴氏。裴氏在夜裡夢見吞下月亮而懷孕。窺基出生才六歲，就非常聰慧，寫了幾千字的兵書。當時三藏法師玄奘（唐朝著名僧人）從西域帶回一個童子，善於記憶和提問，於是玄奘帶著童子去拜訪宗。宗讓窺基拜見玄奘，玄奘讓他背誦所寫的書。玄奘用眼睛數著童子背誦的文字，童子背誦完畢。玄奘欺騙他說：『這只是一本古書罷了。』宗不相信，玄奘讓童子重新背誦，一字不漏。宗非常生氣，認為他是剽竊，想要殺了他。玄奘就請求讓他出家。窺基說：『聽從我三件事，允許我吃葷、近女色、晚上吃飯，我就出家，不然寧願伏劍而死。』玄奘喜愛他的俊朗，假裝答應了他。窺基出家后住在慈恩寺，善於理解大小乘佛教的教義。凡是經論疏解，他看一遍就不會出錯。在此之前，玄奘法師從西域戒賢論師（印度佛教論師）那裡接受了《瑜伽師地論》，但唯識宗的宗旨還沒有人能夠繼承。窺基法師全部繼承了下來，或宗或釋，撰寫了一百部著作，被稱為『百部論師』。法師隨處教化弟子，受益的人很多。他向東去博陵，有人請他講解《法華經》，於是撰寫了《法華玄贊》這部大疏，共十卷。他在解釋首題時說：『掌握宏大的綱領，標明一部經的總名。法包含著軌範和持守，統攝各種祥瑞，稱之為妙；華兼具秀麗和綻放，總括各種美好，彰顯蓮花的象徵意義。』確立言論，建立宗派。
【English Translation】 English version Or, if someone stumbles on the steps, Nata (a Buddhist guardian deity) will support and protect them; or, if someone builds a precious altar, a divine monk will come to praise it. Since the Ganfeng era, heavenly beings and humans have come in an endless stream to discuss precepts and other matters with the Vinaya Master. Therefore, the commentaries written by the Vinaya Master can understand the original intention of the Buddha because he understands the principles of the gods. The world and future generations all respect his teachings. His teachings lie in preventing evil and stopping wrongdoing, which is called the Nanshan Vinaya School. The 'Preface to the Propagation of the Lotus Sutra' written by the Vinaya Master is placed at the beginning of the scripture, with a grand and profound theme, and sublime words, which even the kings of all ages will not change, and it will be passed down for thousands of years. In the preface, he stated his original vows, saying: 'I hope to purify the six senses as soon as possible, admire the grand gathering of the compassionate Buddha, quickly achieve the four virtues, and go to the profound realm of the Pure Land.' (His life deeds can be found in the 'Biographies of Eminent Monks of the Great Song Dynasty').
The Dharma Master of Ci'en Temple in Jingzhao
The Dharma Master's name was Kuiji (personal name), and he was the nephew of Yuchi Jingde (a general of the Tang Dynasty). His father was Zong (official title), the General of the Jinwu Guard, and his mother was from the Pei family. Lady Pei dreamed of swallowing the moon and became pregnant. Kuiji was very intelligent at the age of six and wrote thousands of words of military books. At that time, the Tripitaka Master Xuanzang (a famous monk of the Tang Dynasty) brought back a child from the Western Regions who was good at memorizing and asking questions, so Xuanzang took the child to visit Zong. Zong asked Kuiji to pay respects to Xuanzang, and Xuanzang asked him to recite the books he had written. Xuanzang counted the words recited by the child, and the child finished reciting. Xuanzang deceived him and said, 'This is just an ancient book.' Zong did not believe it, and Xuanzang asked the child to recite it again, without missing a word. Zong was very angry, thinking that he was plagiarizing, and wanted to kill him. Xuanzang then asked to let him become a monk. Kuiji said, 'Listen to three things from me, allow me to eat meat, be close to women, and eat dinner, and I will become a monk, otherwise I would rather die by the sword.' Xuanzang loved his handsome appearance and pretended to agree to him. After Kuiji became a monk, he lived in Ci'en Temple and was good at understanding the doctrines of Mahayana and Hinayana Buddhism. He would not make mistakes after reading any scriptures and commentaries once. Before this, Dharma Master Xuanzang received the 'Yogacarabhumi-sastra' from the Indian Buddhist master Silabhadra in the Western Regions, but no one could inherit the tenets of the Vijnanavada school. Dharma Master Kuiji inherited all of them, either following or explaining them, and wrote a hundred works, and was called the 'Master of a Hundred Treatises'. The Dharma Master taught disciples everywhere, and many people benefited. He went east to Boling, and someone asked him to explain the 'Lotus Sutra', so he wrote the great commentary 'Fahua Xuanzan', which has ten volumes. In his explanation of the title, he said: 'Grasp the grand outline, and mark the general name of a scripture. The Dharma contains norms and upholding, and encompasses all kinds of auspiciousness, which is called wonderful; the flower combines beauty and blooming, and encompasses all kinds of beauty, highlighting the symbolic meaning of the lotus.' Establish arguments and establish sects.
。闡揚奧義。北地宗師常多講貫(師言行委見大宋僧傳。出家時事出釋氏編年)。
五臺清涼國師
釋澄觀。姓夏侯氏。山陰人也。依應天寺出家。誦法華經。十四過恩得度。首學南山律藏。次於金陵傳三論。復往天竺習華嚴大經。晚止蘇州。從荊溪禪師傳天臺止觀。聽法華．維摩等經。又參牛頭忠．徑山欽。得南北兩宗禪法。師博學深究。識量宏遠。著華嚴貞元等疏。塑像寫經不可殫舉。嘗發十大愿。為終身所修。一但三衣一缽不畜余長。二當代名利棄之如遺。三目不視女人。四影不落俗舍。五長誦法華經。六長讀大乘經。七長講華嚴經。八一生晝夜不臥。九不惑眾伐善。十不退大慈悲。師生歷九朝。為七帝門師。憲宗嘗召入講華嚴大旨。暢悅聖懷。來有司鑄印。遷國師。統冠天下緇徒。年一百有二歲。身長九尺二寸。目夜發光。晝視不瞬。才供二筆聲韻如鐘。梵僧稱是文殊後身。茶毗舌如紅蓮。舍利光潤。相國裴休奉來撰碑(生歷九朝下見釋氏編年錄。余並大宋高僧傳)。
高麗光禪師
沙門玄光。海東熊州人。少厭俗塵。專修梵行。洎長遂越滄溟求中國禪法。於是觀光上國。行衡山參思大禪師。思察其根器。授以四安樂行。光利若神錐。無堅不犯。稟而行之。俄證法華三昧。思印之曰
【現代漢語翻譯】 現代漢語譯本： 闡揚精深奧妙的佛法。北方的宗師常常詳細講解佛經的義理（澄觀國師的言行事蹟詳見《大宋僧傳》，出家時的經歷見《釋氏編年》）。
五臺山清涼國師
釋澄觀，姓夏侯氏，是山陰人。在應天寺出家，誦讀《法華經》。十四歲時得到恩準正式剃度。最初學習南山律宗的律藏，之後在金陵傳講三論宗的理論。又前往天竺學習《華嚴大經》。晚年住在蘇州，跟隨荊溪禪師學習天臺宗的止觀法門，聽講《法華經》、《維摩經》等經典。又參訪了牛頭山的忠禪師、徑山的欽禪師，得到了南北兩宗的禪法。澄觀國師博學深究，識見和度量宏大深遠，著有《華嚴貞元疏》等著作，塑造佛像、書寫佛經的事蹟數不勝數。他曾發下十大愿，作為終身修行的準則：一、只擁有三衣一缽，不蓄積多餘的物品；二、把世間的名利看得像遺棄的東西一樣；三、眼睛不看女人；四、身影不落在俗人的屋舍里；五、長期誦讀《法華經》；六、長期閱讀大乘經典；七、長期講授《華嚴經》；八、一生晝夜不臥；九、不以迷惑大眾來炫耀自己的善行；十、不退失廣大的慈悲心。澄觀國師一生經歷了九個朝代，做過七位皇帝的老師。唐憲宗曾經召見他入宮講解《華嚴經》的大旨，憲宗聽后非常高興。朝廷有關部門為他鑄造印章，晉升爲國師，統領天下的僧人。他享年一百零二歲，身高九尺二寸，眼睛在夜晚能發光，白天看東西時眼珠不轉動。他的口才很好，聲音洪亮如鐘。有梵僧稱他是文殊菩薩的化身。火化后，舌頭像紅蓮一樣完好無損，舍利子光亮潤澤。宰相裴休奉命前來撰寫碑文（澄觀國師一生經歷九個朝代的事蹟見《釋氏編年錄》，其餘事蹟見《大宋高僧傳》）。
高麗光禪師
沙門玄光，是海東熊州人。從小厭惡世俗的塵埃，專心修行梵行。長大后，就渡過大海，到中國尋求禪法。於是遊歷上國，到衡山參拜思大禪師。思大禪師觀察他的根器，傳授給他四安樂行。玄光的智慧銳利如神錐，無堅不摧。他接受並修行四安樂行，不久就證得了法華三昧。思大禪師印證他說：
【English Translation】 English version: Expounding profound and subtle Buddhist doctrines. The masters of the Northern Lands often lectured extensively on the meaning of the scriptures (Master's words and deeds are detailed in the 'Song Dynasty Biographies of Eminent Monks,' and his ordination is recorded in the 'Chronicles of the Shakya Clan').
National Teacher Qingliang of Mount Wutai
釋澄觀 (Shì Chéngguān, meaning '釋' is a common prefix for Buddhist monks, '澄觀' means 'clear observation'), whose surname was 夏侯 (Xiàhóu), was a native of 山陰 (Shānyīn). He became a monk at 應天寺 (Yìngtiānsì, Temple of Responding to Heaven), reciting the 法華經 (Fǎhuá Jīng, Lotus Sutra). At the age of fourteen, he was granted permission to be fully ordained. He initially studied the Vinaya Pitaka of the 南山律宗 (Nánshān Lǜzōng, Nanshan Vinaya School), and later lectured on the Three Treatise School in 金陵 (Jīnlíng, present-day Nanjing). He also went to 天竺 (Tiānzhú, ancient India) to study the Avatamsaka Sutra. In his later years, he resided in 蘇州 (Sūzhōu), where he learned the Tiantai school's 止觀 (zhǐ guān, cessation and contemplation) practice from Chan Master 荊溪 (Jīngxī). He listened to lectures on the Lotus Sutra, Vimalakirti Sutra, and other scriptures. He also visited Chan Master 牛頭忠 (Niútóu Zhōng) of 牛頭山 (Niútóushān, Ox-Head Mountain) and Chan Master 徑山欽 (Jìngshān Qīn) of 徑山 (Jìngshān), acquiring the Chan teachings of both the Northern and Southern schools. Master Chengguan was erudite and deeply insightful, with a vast and profound understanding. He authored commentaries such as the 'Huayan Zhenyuan Shu.' His acts of sculpting statues and writing scriptures were countless. He made ten great vows, which he practiced throughout his life: 1. To possess only the three robes and one bowl, without accumulating any excess possessions. 2. To discard worldly fame and profit as if they were abandoned objects. 3. Not to look at women. 4. Not to let his shadow fall on the houses of laypeople. 5. To recite the Lotus Sutra regularly. 6. To read the Mahayana scriptures regularly. 7. To lecture on the Avatamsaka Sutra regularly. 8. Not to lie down day or night throughout his life. 9. Not to deceive the masses to boast of his own virtues. 10. Not to regress from great compassion. Master Chengguan lived through nine dynasties and served as a teacher to seven emperors. Emperor 憲宗 (Xiànzōng) of the Tang Dynasty once summoned him to the palace to lecture on the main points of the Avatamsaka Sutra, which greatly pleased the emperor. The relevant government department cast a seal for him and promoted him to the position of National Teacher, overseeing all the monks in the country. He lived to the age of one hundred and two, was nine feet two inches tall, his eyes emitted light at night, and he did not blink when looking at things during the day. His talent was such that his voice was like a bell. A Brahmin monk claimed that he was an incarnation of Manjushri Bodhisattva. After cremation, his tongue remained intact like a red lotus, and his relics were radiant and lustrous. Chancellor 裴休 (Péi Xiū) was ordered to write his epitaph (Master Chengguan's life through nine dynasties is recorded in the 'Chronicles of the Shakya Clan,' and the rest of his deeds are in the 'Song Dynasty Biographies of Eminent Monks').
Zen Master Guang of Goryeo
Shramana 玄光 (Xuán Guāng, meaning 'dark light'), was a native of 熊州 (Xióngzhōu) in 海東 (Hǎidōng, ancient Korea). From a young age, he detested the dust of the mundane world and dedicated himself to practicing pure conduct. When he grew up, he crossed the sea to seek Chan teachings in China. Thus, he traveled to the upper country and visited Chan Master 思大 (Sī Dà) on Mount 衡山 (Héngshān). Master Si Da observed his potential and imparted to him the Four Practices of Peaceful Dwelling. Xuan Guang's wisdom was sharp like a divine awl, capable of penetrating anything. He accepted and practiced the Four Practices, and soon realized the Samadhi of the Lotus Sutra. Master Si Da confirmed his attainment, saying:
。汝之所證真實不虛。當還本國。施設善權敷揚吾教。光頂禮而別。即返錫江南。附舟至於大洋。偶見彩雲雅槳絳節而至。空中聲曰。天帝召海東玄光禪親于寵宮說親證法門。光拱手避讓。唯見青衣前導。尋入宮城。不類人間官府。無非鱗介鬼神。既登寶殿。次陟高臺。如問而談者凡七日。事畢。王躬送別。光復登舟。舟人謂泛洋不進者半日而已。光遂至熊州翁山結茆。乃成梵剎。其升堂者。一人證火光三昧。一人證水光三昧。余如眾鳥附須彌。皆同一色光之示滅。罔知攸往。南嶽祖堂列二十八位。光居一焉(大宋高僧傳)。
荊州成禪師
僧慧成。澧陽段氏子。為僧止十住寺。誦法華．大品二十餘卷。后隨方問道至廬山。與天臺顗禪師相見。因聞南嶽思大和尚即。往謁之。既見傾仰。欲學定業。思曰。卿一生章疏之功。與吾炙手猶不及熱。虛喪功夫。惜哉。成即發憤燒棄章疏。以夜達旦開眼坐禪。凡十五載。思又令入法華般舟道場消障三年。復示以正法。遂證解一切眾生語言三昧。較閉目入觀開目便失者霄壤矣。思曰。智顗先發三昧。后證總持。慧成及之。二子解行齊矣。成即詣荊州枝江建寺。道德所及不日而成。陳帝累召方至。與受戒法而返。時將超化。乃講涅槃。忽智者自玉泉至。冥相符會。共談
【現代漢語翻譯】 現代漢語譯本：你所證悟的境界真實不虛。現在應當返回你的國家，運用各種善巧方便來弘揚我的教法。』玄光禪師頂禮告別，隨即帶著錫杖返回江南。他乘船渡過大海，偶然看見彩雲飄揚，華麗的船隻和身著紅色禮服的使者前來迎接。空中傳來聲音說：『天帝召見海東玄光禪師，到天宮講述親身證悟的法門。』玄光禪師拱手避讓，只見青衣使者在前方引導。隨即進入宮城，那裡不像人間的官府，到處都是水族和鬼神。登上寶殿後，又登上高臺，像回答問題一樣地說法，持續了七天。事情結束后，天帝親自送別。玄光禪師再次登上船，船伕說船隻在海上停滯不前已經半天了。玄光禪師於是到達熊州翁山結廬而居，後來那裡成為一座寺廟。在他的座下，有一個人證得了火光三昧（一種禪定境界），一個人證得了水光三昧（另一種禪定境界）。其餘的人就像眾鳥依附須彌山（佛教中的聖山）一樣，都示現同一種光明的寂滅，沒有人知道他們去了哪裡。南嶽祖堂列有二十八位祖師，玄光禪師位列其中（出自《大宋高僧傳》）。
荊州成禪師
僧人慧成，是澧陽段氏的兒子。他出家后住在十住寺，誦讀《法華經》、《大品般若經》二十多卷。後來他四處參訪求道，到達廬山，與天臺智顗（智者大師）禪師相見。因為聽說了南嶽慧思大和尚（智顗的老師）的名聲，就前去拜謁。見面后，慧成非常傾慕慧思，想要學習禪定。慧思說：『你一生研究章疏的功夫，與我用手烤火相比，連熱都感覺不到，白白浪費了功夫，太可惜了。』慧成於是發憤燒燬了章疏，從夜晚到天亮睜著眼睛坐禪，持續了十五年。慧思又讓他進入《法華經》般舟道場消除業障三年，又向他開示正法。於是慧成證得了理解一切眾生語言的三昧（一種禪定境界）。這與那些閉上眼睛入定，睜開眼睛就失去定力的人相比，簡直是天壤之別。慧思說：『智顗先發起三昧，后證得總持（記憶力）。慧成趕上了他，這兩個弟子在解悟和修行上都齊頭並進了。』慧成於是前往荊州枝江建立寺廟，他的道德感召力所及，寺廟很快就建成了。陳朝皇帝多次召見他，他才前往，為皇帝授戒后返回。在他即將圓寂的時候，他正在講解《涅槃經》，忽然智者大師從玉泉山趕來，兩人心意相符，共同探討佛法。
【English Translation】 English version: 'What you have realized is true and not false. You should now return to your country and use skillful means to propagate my teachings.' Xuan Guang Chan Master bowed and took his leave, then returned to Jiangnan with his staff. He crossed the ocean by boat and happened to see colorful clouds, elegant boats, and messengers in red robes coming to greet him. A voice in the air said, 'The Heavenly Emperor summons the Chan Master Xuan Guang from Haidong to the Heavenly Palace to speak about the Dharma of personal realization.' Xuan Guang Chan Master bowed in deference, and saw only a green-robed messenger leading the way. He then entered the palace city, which was unlike any human government office, filled with aquatic creatures and spirits. After ascending the treasure hall, he ascended the high platform and spoke like answering questions for seven days. After the matter was completed, the king personally saw him off. Xuan Guang Chan Master boarded the boat again, and the boatmen said that the boat had been stagnant at sea for half a day. Xuan Guang Chan Master then arrived at Mount Weng in Xiong Prefecture and built a hermitage, which later became a monastery. Among those who attended his lectures, one person attained the Fire Light Samadhi (a state of meditative absorption), and one person attained the Water Light Samadhi (another state of meditative absorption). The rest, like birds clinging to Mount Sumeru (the sacred mountain in Buddhism), all manifested the same light of extinction, and no one knew where they went. The Nanyue Ancestral Hall lists twenty-eight patriarchs, and Xuan Guang Chan Master is one of them (from 'Biographies of Eminent Monks of the Song Dynasty').
Chan Master Cheng of Jingzhou
The monk Hui Cheng was the son of the Duan family of Liyang. After becoming a monk, he lived in the Ten Dwelling Monastery and recited over twenty volumes of the 'Lotus Sutra' and the 'Large Perfection of Wisdom Sutra'. Later, he traveled around seeking the Way and arrived at Mount Lu, where he met Chan Master Zhiyi (the Great Master Zhi Zhe) of Tiantai. Having heard of the fame of the Great Master Huisi of Nanyue (Zhiyi's teacher), he went to pay him homage. After meeting him, Hui Cheng greatly admired Huisi and wanted to learn meditation. Huisi said, 'Your lifelong effort in studying commentaries is like warming your hands over a fire, not even feeling the heat. It is a waste of effort, a pity.' Hui Cheng then resolved to burn his commentaries and sat in meditation with his eyes open from night until dawn for fifteen years. Huisi then had him enter the 'Lotus Sutra' Pratyutpanna Samadhi practice hall to eliminate karmic obstacles for three years, and then revealed the true Dharma to him. Thereupon, Hui Cheng attained the Samadhi (a state of meditative absorption) of understanding the languages of all beings. This was as different as heaven and earth from those who enter samadhi with their eyes closed and lose their concentration as soon as they open their eyes. Huisi said, 'Zhiyi first aroused Samadhi and then attained Dharani (memory). Hui Cheng has caught up with him; these two disciples are advancing equally in understanding and practice.' Hui Cheng then went to Zhijiang in Jingzhou to build a monastery, and due to the influence of his virtue, the monastery was quickly completed. The Emperor of the Chen Dynasty summoned him many times before he went, and after ordaining the Emperor, he returned. As he was about to pass away, he was lecturing on the 'Nirvana Sutra' when suddenly the Great Master Zhi Zhe arrived from Yuquan Mountain. Their minds were in accord, and they discussed the Dharma together.
玄理良久而逝(續高僧傳)。
終南超禪師
師名慧超。生丹陽沈氏。性溫而𥙿。自幼從釋。專課法華。遠聞光州思大禪師定慧雙明。毗尼兼善。乃與智者虛心潔己摳衣請業。思曰。超之神府。得忍人也。及游衡嶺。復與智者同涂誦經移歲。后隱終南。八載行道倍隆三慧。及大業承運。爰發詔書延入禁中。大唐伊始。榮重京師。師自入道即誦蓮經五十餘年。萬有余遍。洎寢疾將終。召眾告曰。往返吾之常也。長生不忻。夕死不戚。第一義空。清凈智觀。是吾憑杖。言已向西而逝。遺言令露屍松石以施禽獸。弟子依教停一月餘。顏色如生。還累塔以窆之(續高僧傳)。
天竺觀法師
釋真觀。姓范。錢唐人。其母以誦藥師．觀音求嗣。得師。師少有節操。舌紫羅紋。手現奇相。誦法華經。日終一卷。從師聽十誦律。超勝前標。忽夢人曰。汝有大根。何守小道。師遂學摩訶衍。質疑明難。搪揬玄門。時諺曰。錢唐有真觀。當天下一半僧。師與智者年臘相齊。為法兄弟。高談寂照。金石相宜。後於靈隱山建南天竺寺居焉。常講法華以為心要。受持讀誦躬自書弘。五種法師於斯乎在。每盥洗遺渧。地不為濡。人皆異之。一日皋亭神請講法華。感神舍祠為寺。有司馬李子深請講涅槃。至現病品。夢三人
【現代漢語翻譯】 現代漢語譯本 玄理在良久之後消逝。（出自《續高僧傳》）
終南山的超禪師
禪師法號慧超，俗家姓沈，是丹陽人。他天性溫和謙遜，從小就出家為僧，專心研習《法華經》。他聽說光州思大禪師（指慧思禪師）在定慧兩方面都修養精深，並且精通戒律，於是就和智者（指智顗大師）一起，虛心誠意地去向思大禪師請教學習。思大禪師說：『慧超的神識清明，是能夠忍受寂寞的人。』 後來，慧超遊歷衡山，又和智者一起誦讀佛經，度過了一年多的時間。之後，他隱居在終南山，八年裡精進行道，在戒、定、慧三方面都有了很大的提升。到了大業年間，朝廷頒佈詔書，邀請他進入皇宮。唐朝建立之初，他在京城備受尊崇。慧超禪師自從入道以來，就誦讀《法華經》五十多年，誦讀了一萬多遍。等到他生病將要去世的時候，召集眾人告誡說：『往生是我的常態，我不貪戀長生，也不畏懼死亡。第一義空（指對事物本質的透徹理解），清凈的智慧觀照，是我的依靠。』 說完就面向西方圓寂了。他留下遺言，讓弟子們將他的屍體暴露在松樹和石頭之間，用來施捨給鳥獸。弟子們按照他的遺教，停放了一個多月，他的臉色仍然像活著一樣。於是弟子們還是建塔將他安葬了。（出自《續高僧傳》）
天竺寺的觀法師
釋真觀，俗家姓范，是錢塘人。他的母親通過誦讀《藥師經》和《觀音經》來祈求子嗣，從而生下了他。真觀法師從小就有節操，他的舌頭上有紫色的羅紋，手上顯現出奇異的紋相。他誦讀《法華經》，每天誦讀一卷。他跟隨師父聽講《十誦律》，超越了之前的學人。他忽然夢見有人對他說：『你具有很大的根器，為什麼只守著小道呢？』 於是他就學習大乘佛法，提出疑問，闡明難題，探索玄妙的佛法之門。當時有諺語說：『錢塘有個真觀，相當於天下僧人的一半。』 真觀法師和智者大師年齡和出家時間相仿，是佛法上的兄弟。他們高談寂照之理，彼此非常契合。後來他在靈隱山建造了南天竺寺，居住在那裡。他經常講授《法華經》，作為修行的核心。他受持、讀誦、親自書寫和弘揚《法華經》，五種法師的行為他都做到了。每次洗手后，滴在地上的水都不會浸濕地面，人們都覺得很奇異。有一天，皋亭山的神請他講授《法華經》，他感動了神，神捨棄了祠廟，改建為寺廟。司馬李子深請他講授《涅槃經》，講到現病品的時候，夢見了三個人
【English Translation】 English version Xuan Li (profound principles) vanished after a long time. (From 'Continued Biographies of Eminent Monks')
Chan Master Chao of Zhongnan Mountain
The master's name was Huichao, and he was born into the Shen family of Danyang. He was gentle and humble by nature. He became a monk at a young age and devoted himself to studying the 'Lotus Sutra'. Hearing that Chan Master Sida (Huisi) of Guang Prefecture was excellent in both Samatha-vipassana (定慧, dhyana and prajna) and Vinaya (毗尼, monastic discipline), he and Zhi Zhe (智顗, Zhiyi), with humility and sincerity, sought instruction from him. Sida said, 'Chao's mind is clear; he is a person who can endure.' Later, he traveled to Heng Mountain and, together with Zhi Zhe, recited scriptures for more than a year. Afterward, he lived in seclusion on Zhongnan Mountain. For eight years, he practiced diligently, greatly improving in the three wisdoms (三慧, the wisdom of hearing, thinking, and practice). During the Daye era, an imperial decree was issued inviting him into the palace. At the beginning of the Tang Dynasty, he was highly respected in the capital. Since entering the path, Master Chao had recited the 'Lotus Sutra' for more than fifty years, reciting it over ten thousand times. When he became ill and was about to pass away, he gathered the assembly and said, 'Rebirth is my constant state. I do not rejoice in long life, nor do I grieve at death. The first principle of emptiness (第一義空, paramartha-sunyata) and pure wisdom contemplation are my reliance.' After speaking, he passed away facing west. He left instructions for his disciples to expose his body among the pines and rocks to be given to birds and beasts. The disciples followed his teachings and left his body for more than a month. His complexion remained as if he were alive. They then built a stupa (塔, pagoda) to bury him. (From 'Continued Biographies of Eminent Monks')
Dharma Master Guan of Tianzhu Temple
釋真觀,釋 (Shi) Zhenguan, whose lay surname was Fan, was a native of Qiantang. His mother prayed for a son by reciting the 'Bhaisajya-guru Sutra' (藥師經, Medicine Buddha Sutra) and the 'Avalokitesvara Sutra' (觀音經, Guanyin Sutra), and thus she gave birth to him. The master had integrity from a young age. His tongue had purple stripes, and his hands showed extraordinary markings. He recited the 'Lotus Sutra', completing one chapter each day. He listened to the 'Ten Recitation Vinaya' (十誦律, Daśādhyāya-vinaya) from his teacher, surpassing those before him. He suddenly dreamed that someone said to him, 'You have great potential; why do you adhere to the small path?' The master then studied Mahayana Buddhism, questioning and clarifying difficult points, and exploring the profound gate of Dharma. There was a saying at the time, 'Zhenguan of Qiantang is like half the monks in the world.' Master Zhenguan and Master Zhi Zhe were similar in age and monastic seniority, and they were Dharma brothers. They spoke highly of the principles of stillness and illumination, and they were very compatible. Later, he built Nantianzhu Temple (南天竺寺, South Tianzhu Temple) on Lingyin Mountain and resided there. He often lectured on the 'Lotus Sutra' as the essence of his practice. He upheld, recited, personally wrote, and propagated the 'Lotus Sutra', fulfilling the five types of Dharma teachers (五種法師, those who uphold, recite, explain, copy, and listen to the sutras). Each time he washed his hands, the water that dripped on the ground would not wet it, which people found strange. One day, the god of Gaoting Mountain invited him to lecture on the 'Lotus Sutra'. He moved the god, who abandoned the shrine and rebuilt it as a temple. Sima (司馬, a government official) Li Zishen invited him to lecture on the 'Nirvana Sutra'. When he reached the section on 'Manifesting Illness', he dreamed of three people
把幡告云。凈居天遣迎。續便臥疾。夢與智者同輦。翼佛還山。覺而嘆曰。昔謂六十二應終。講法華力。更延一紀。今七十四。復致斯驗。生期畢矣。乃啟手足曰。欲出生死。宜須持戒修定學慧。弘通正法。勿空過也。時聞空中妓樂之聲。至於中夜加趺而寂。師即下天竺靈山寺開山始祖。行業神異。昔章安頂禪師手撰別傳紀德。歲久弗存。今唯見之於續高僧傳。師冢塔猶在。慈雲式懺主嘗重修之。具載靈苑集。其略曰。師志在佛乘。道契惟極。出不順帝王公侯大勢所臨。處不為博藝辨達大名所亂。軒軒然於世表。邈乎不可得而擬。今土門自開。一無遺物。又不知全身。從多寶以證經乎。像佛隴以化往乎。謹作詩六首。永奉標識云。王侯曾不屈(師隋主三來問勞。秦王二延總府。皆辭疾不就)。個是出家身。白骨已為土。清風猶凜人。冢隳方事葺。寺廢亦重新。獨有不濡地。無人繼後塵(余詩如集)。
章安總持禪師
師諱灌頂。總持。吳越王謚號。師生於章安吳氏。始在孩孺。三歲時便能隨母稱三寶名。時共驚異。因立小字。名曰非凡。入道能日記萬言。玄儒並務。稟承天臺定慧之法。繼祖克家。智者凡所說法。皆師記錄成文。晚止稱心精舍。長講法華。化流囂俗。神用無方。時有法龍村人。去山三十里
【現代漢語翻譯】 現代漢語譯本：
他說完幡的事情后，告訴大家說：『凈居天（Suddhavasa heavens，色界最高的五層天）派人來迎接我了。』 接著就臥病在床。夢中與智者大師同乘一輛車，在諸天神翼護下回到天臺山。醒來後感嘆道：『過去以為六十二歲時應終了此生，因講《法華經》的力量，得以延續一紀（十二年）。現在七十四歲了，又出現了這樣的徵兆，看來我這一生的期限是到頭了。』 於是告誡弟子們說：『想要脫離生死輪迴，應當持戒、修定、學慧，弘揚傳播正法，不要虛度光陰啊。』 當時聽到空中傳來天樂的聲音，到了半夜，他跏趺而坐，安詳地圓寂了。大師是下天竺靈山寺的開山始祖，他的修行和事蹟非常神奇。過去章安頂禪師曾親手撰寫了《別傳》來記載他的功德，但年代久遠已經失傳了。現在只能在《續高僧傳》中看到他的事蹟。大師的墳墓和塔還在。慈雲式懺主曾經重新修繕過，詳細記載在《靈苑集》中。其中大概是說：大師的志向在於佛法，他的道與最高的真理相契合。出仕不順從帝王公侯的權勢，隱居不被博學多才、善於辯論的名聲所擾亂。他超然於世俗之外，高遠得讓人無法企及。現在土門自己打開了，沒有留下任何遺物。又不知道他的全身，是從多寶如來那裡來證明《法華經》的真理呢？還是在像佛隴那裡化身而去呢？謹作六首詩，永遠作為標識：王侯曾經不能使他屈服（隋朝的皇帝三次來慰問，秦王兩次邀請他到總府，他都以生病為理由拒絕了），這才是出家人的本色。白骨已經化為塵土，清風依然令人敬畏。墳墓倒塌了才開始修繕，寺廟荒廢了也重新修建。只有不被塵世沾染的品格，沒有人能繼承他的衣缽（其餘的詩在《靈苑集》中）。
章安總持禪師（Zhang'an Zongchi Chanshi）
大師名灌頂（Guan Ding），總持（Zong Chi）是吳越王（Wuyue King）給他的謚號。大師出生在章安（Zhang'an）的吳氏家族。小時候，三歲時就能跟隨母親唸誦三寶（Triratna）的名號。當時人們都感到非常驚奇，因此給他起了個小名，叫做『非凡』。入道后能每天記住一萬字，玄學和儒學都精通。繼承了天臺宗（Tiantai school）的定慧（Samatha-vipassana）之法，繼承祖業，光大門楣。智者大師（Zhiyi）凡是所說的法，都是大師記錄成文。晚年住在稱心精舍（Chenxin Vihara），長期講授《法華經》（Lotus Sutra），教化流傳於世俗之中，他的神通妙用不可思議。當時有個法龍村（Falong Village）的人，離山有三十里
【English Translation】 English version:
After finishing speaking about the banner, he told everyone: 'The Suddhavasa heavens (the highest five heavens of the Form Realm) have sent someone to welcome me.' Then he fell ill in bed. In a dream, he rode in the same carriage with Great Master Zhiyi, and under the protection of the gods, returned to Mount Tiantai. Upon waking up, he sighed: 'In the past, I thought my life would end at the age of sixty-two, but due to the power of lecturing on the Lotus Sutra, it was extended by one cycle (twelve years). Now at seventy-four, such signs have appeared again, it seems that the limit of my life has arrived.' Then he admonished his disciples, saying: 'If you want to escape the cycle of birth and death, you should uphold the precepts, cultivate meditation, study wisdom, and propagate the correct Dharma. Do not waste your time.' At that time, the sound of heavenly music was heard in the air, and at midnight, he sat in the lotus position and passed away peacefully. The Great Master was the founding ancestor of Lingshan Temple (Lingshan Temple) in Lower India, and his practice and deeds were very miraculous. In the past, Chan Master Zhang'an Ding personally wrote a 'Separate Biography' to record his merits, but it has been lost due to the passage of time. Now, his deeds can only be seen in the 'Continued Biographies of Eminent Monks'. The Great Master's tomb and pagoda are still there. Repentance Master Ciyun Shi once renovated it, which is recorded in detail in the 'Linyuan Collection'. It roughly says: The Great Master's aspiration lies in the Buddha Dharma, and his path is in harmony with the ultimate truth. He did not submit to the power of emperors and nobles when serving in office, and he was not disturbed by the fame of being learned and eloquent when living in seclusion. He was detached from the world, so lofty that he could not be reached. Now the earth gate has opened by itself, and he has not left any relics. And I don't know whether his whole body came from Many Treasures Buddha to prove the truth of the Lotus Sutra? Or did he transform and leave at the Image Buddha Ridge? I respectfully compose six poems to serve as a permanent marker: Kings and nobles could never subdue him (the Sui emperor came to visit him three times, and the Prince of Qin invited him to the General's Office twice, but he refused on the grounds of illness), this is the true color of a monk. The white bones have already turned to dust, but the pure breeze still inspires awe. The tomb was only repaired after it collapsed, and the temple was rebuilt after it was abandoned. Only the character that is not stained by the world, no one can inherit his mantle (the rest of the poems are in the 'Linyuan Collection').
Chan Master Zhang'an Zongchi
The Great Master's name was Guan Ding, and Zong Chi was the posthumous title given to him by the King of Wuyue. The Great Master was born into the Wu family of Zhang'an. As a child, at the age of three, he could follow his mother in reciting the names of the Three Jewels (Triratna). At that time, people were very surprised, so they gave him a nickname called 'Extraordinary'. After entering the path, he could memorize ten thousand words a day, and he was proficient in both metaphysics and Confucianism. He inherited the Samatha-vipassana of the Tiantai school, inheriting the ancestral business and carrying forward the family tradition. All the Dharma spoken by Great Master Zhiyi was recorded and written by the Great Master. In his later years, he lived in Chenxin Vihara and lectured on the Lotus Sutra for a long time, and his teachings spread among the secular world. His supernatural powers were inconceivable. At that time, there was a person from Falong Village, thirty miles away from the mountain.
。染患將絕。其子奔來求救。師為轉法華經。焚栴檀香。病者遙聞香氣即愈。樂安南嶺地曰安洲。碧樹清溪。人徑不通。師往觀覽。留連不捨。乃發誓曰。若使斯地夷坦。吾當來此講法華經。曾未浹旬。白砂遍涌。平如玉鏡。師償先志。乃往講焉。又嘗于攝靜寺講涅槃經。值海寇劫掠。師撞鐘就講。賊入。見兵旗耀日。持弓執戟人皆丈餘。因爾退散。師以貞觀六年於國清示疾。無論醫療。而室有異香。告弟子曰。彌勒經說。佛入滅日香菸若云。汝多燒香。吾將去矣。言已而逝。時有智睎禪師。先貞觀元年入滅。臨行告言。吾生兜率。見智者坐一寶座。行列有人。唯一座獨空。天曰。卻後六年灌頂禪師升此說法。焚香驗意。即慈氏降靈。計歲論期。審睎言不謬(孤山間居編)。
天臺璪禪師
沙門智璪。姓張氏。清沂人。年十七亡二親。染患至篤。知無生意。夜忽見月。遂念月光菩薩。因而得差。深知三寶是我依憑。即往安靜寺出家。挺志高邁。言行俱實。逖聞智者悟解超群。遂抵臺嶺伏膺受道。智者察其根器。乃遣行法華三昧。洎修至二七。初夜坐禪。乃見一九頭龍從地涌出。上升虛空。明日白師。師曰此表九道眾生聞法華經。將來之世破無明。入法性空耳。又嘗于寶林寺要期法華三昧。啟修初夜。如有
人來搖動戶扇。師問之。答曰。我來者燈耳。頻經數過。答問如前。寺有慧成禪師。聞其事而言曰。彼堂內從來有大惡鬼。今聞此聲。是必相害也。天曉扣戶問之。見其猶在。甚喜。成因以報永陽王。王即遣數十兵吏執杖防護。師曰。命由業也。豈在防護。謝而去之。至第二夜。鬼即入來遍打東西。於三七日恒爾為惱。師坦然無懼。行法將訖。見一青衣童子稱讚善哉。言已不見。師德行兼全。為智者輔佐。凡九回朝現天子。善始令終。壽八十三而卒(續高僧傳)。
廬山志禪師
師會稽顧氏子。發矇出家。師事天臺智者。智者見其形神灑落。高放物表。取名大志。誦法華經。索然閑靜。音聲清囀。聽者忘疲。後於盧山甘露峰行杜多行。有時投身猛獸。彼皆避去。餐粒若盡。唯以餅果繼命而已。如是七載。禪誦不休。晚尸福林寺。會大業中屏除佛教。慨大法陵遲。遂身著孝服於佛堂中慟哭三晝夜。誓舍形骸伸明正教。即往東都上表曰。愿陛下興隆三寶。貧道當然一臂于嵩岳用報國恩。帝許之。遂設大齋。七眾通集。師絕糧三日。登大棚中。布褁其臂。灌之以蠟。如炬然之。光照巖岫。晃然大明。眾見苦行痛入心髓。而志形色不變。或誦經文。或贊佛德。或為眾說法。聲聲不絕。燒已下棚。加趺入定。七日而
卒。師留愿文七十餘紙。意在共諸眾生為善知識。見者感激於懷。無不墮淚(續高僧傳)。
荊州悅禪師
僧道悅。俗張姓。荊州人也。十二出家玉泉寺。器識沈䆳。安貧苦節。長誦法華以為德業。玉泉。智者創置。未有鐘磬。師于泉源得怪石一片。懸之。每誦經卷通輒扣一下。聲韻清徹。聞者肅然。幽冥之徒屢有祥感。知而不傳。嘗患水服急如鼓。一夜誦經。水忽流注。洪瘇頓消。時朱粲為𡨥劫掠。唯悅守寺。賊令引路。師曰。僧非引路人。浮幻形骸任從白刃。賊敬而恕之。時漢陽王請為戒師。以彩服賜之。悅不受。王曰何不著絹帛耶。悅曰。蠶衣損命。乖忍辱之名。布服儉素。表慈悲之相。王曰。仲由不恥夫子見稱。沙門慈忍固其然也(續高僧傳)。
天臺越禪師
僧智越。生於南陽鄭氏。少有脫俗之志。父為求婚。方便求免。時岳陽殿下領荊州。異其為人。遂為剪髮。后隨方問道至金陵。值智者闡化。潔己請業。深達禪要。而又精持戒品。誦法華經萬有餘部。瓶水常滿。人皆異之。智者學徒雖眾。而越為上首。臨海露山精舍。智者命越影響。二十年間恂恂善誘。尋於國清寢疾。右脅而化。感山崩地動。道俗咸見聞(續高僧傳)。
錢唐觀法師
等觀。生於富陽孫氏。為僧
【現代漢語翻譯】 現代漢語譯本：
卒。圓寂后，這位法師留下了七十多頁的愿文。他的心願是與所有眾生結為善知識（kalya-mitra，指引走向解脫的善友）。見到這些愿文的人都深受感動，無不落淚。（出自《續高僧傳》） 荊州悅禪師 僧人道悅，俗姓張，是荊州人。十二歲在玉泉寺出家。他器宇軒昂，深沉有識，安於貧困，嚴守節操。長期誦持《法華經》作為自己的德行事業。玉泉寺是智者大師（智顗，佛教天臺宗的實際創始人）建立的，當時還沒有鐘磬。道悅禪師在泉水源頭找到一塊奇特的石頭，把它懸掛起來。每次誦經一卷完畢，就敲擊一下石頭。聲音清脆響亮，聽到的人都肅然起敬。幽冥界的眾生也多次有吉祥的感應。他知道這些事，但並不外傳。曾經患有水腫病，腹部腫脹如鼓。一夜誦經時，水腫突然消退，腫脹立刻消失。當時朱粲（隋末唐初軍閥）的軍隊四處劫掠，只有道悅禪師堅守寺廟。賊兵命令他帶路，禪師說：『僧人不是帶路的人。這虛幻的身體任憑你們用刀砍殺。』賊兵敬佩他，就饒恕了他。當時漢陽王請他做戒師，並賜給他彩色的衣服。道悅禪師不接受。漢陽王問：『為什麼不穿絲綢呢？』道悅禪師說：『蠶衣要損傷生命，違背了忍辱（ksanti，佛教修行中的忍耐）的名稱。布衣簡樸，象徵著慈悲（karuna，佛教中的憐憫）的相貌。』漢陽王說：『仲由（孔子的弟子子路）不以孔子稱讚他為恥，沙門（sramana，出家修道者）的慈悲忍辱本來就應該是這樣啊。』（出自《續高僧傳》） 天臺越禪師 僧人智越，出生于南陽鄭氏。從小就有出世俗的志向。父親為他求婚，他想方設法推脫。當時岳陽殿下管轄荊州，認為他與衆不同，就為他剃度出家。後來他四處尋訪佛法，來到金陵。遇到智者大師在那裡弘揚佛法，他潔身自好，請求學習佛法，深刻地領悟了禪定的要義。而且又精嚴地持守戒律，誦讀《法華經》一萬多部。他的瓶子里的水總是滿滿的，人們都覺得很奇異。智者大師的學徒雖然很多，但智越禪師是其中的佼佼者。在臨海露山精舍，智者大師命令智越禪師輔佐自己，二十年間，他循循善誘地教導他人。後來在國清寺生病，右脅臥著圓寂。人們感到山崩地動，僧人和俗人都見聞到了這些異象。（出自《續高僧傳》） 錢唐觀法師 等觀，出生于富陽孫氏，為僧
【English Translation】 English version:
Upon his death, the master left behind over seventy pages of vows. His intention was to be a 'kalya-mitra' (spiritual friend) to all beings. Those who saw these vows were deeply moved and could not help but shed tears. (From 'Continued Biographies of Eminent Monks') Chan Master Yue of Jingzhou The monk Daoyue, whose lay surname was Zhang, was a native of Jingzhou. He left home at the age of twelve at Yuquan Temple. He possessed a dignified demeanor and profound understanding, content with poverty and strict in his integrity. He diligently recited the 'Lotus Sutra' as his virtuous practice. Yuquan Temple was founded by Zhiyi (founder of the Tiantai school), and at that time, there were no bells or chimes. Master Yue found a peculiar stone at the source of the spring and hung it up. Each time he finished reciting a chapter of the sutra, he would strike the stone once. The sound was clear and resonant, and those who heard it were filled with reverence. Beings in the nether realms often experienced auspicious omens. He knew of these events but did not spread them. He once suffered from dropsy, with his abdomen swollen like a drum. One night while reciting the sutra, the fluid suddenly drained away, and the swelling immediately disappeared. At that time, Zhu Can's (warlord in late Sui and early Tang dynasties) army was plundering everywhere, but only Master Yue remained to guard the temple. The bandits ordered him to lead the way, but the master said, 'A monk is not a guide. This illusory body is at your disposal to be cut down.' The bandits respected him and spared him. At that time, the Prince of Hanyang invited him to be a precept master and bestowed upon him colorful robes. Master Yue did not accept them. The prince asked, 'Why not wear silk?' Master Yue said, 'Silk clothing harms life, which goes against the name of 'ksanti' (patience, forbearance). Cloth clothing is simple and frugal, symbolizing the appearance of 'karuna' (compassion).' The prince said, 'Zhong You (a disciple of Confucius, also known as Zilu) was not ashamed of Confucius praising him. It is indeed fitting for a 'sramana' (ascetic) to have compassion and forbearance.' (From 'Continued Biographies of Eminent Monks') Chan Master Yue of Tiantai The monk Zhiyue was born into the Zheng family of Nanyang. From a young age, he had aspirations to transcend the mundane world. His father sought a marriage for him, but he tried to avoid it by various means. At that time, the Prince of Yueyang governed Jingzhou and recognized him as extraordinary, so he shaved his head and ordained him. Later, he traveled to Jinling seeking the Dharma. He encountered Zhiyi, who was propagating the Dharma there. He purified himself and requested to study the Dharma, deeply understanding the essentials of 'dhyana' (meditation). Moreover, he strictly upheld the precepts and recited the 'Lotus Sutra' more than ten thousand times. The water in his bottle was always full, which people found strange. Although Zhiyi had many disciples, Master Yue was the foremost among them. At the Lushan Hermitage in Linhai, Zhiyi ordered Zhiyue to assist him. For twenty years, he patiently and kindly guided others. Later, he fell ill at Guoqing Temple and passed away lying on his right side. People felt the mountains collapsing and the earth shaking, and both monks and laypeople witnessed these extraordinary phenomena. (From 'Continued Biographies of Eminent Monks') Dharma Master Guan of Qiantang Dengguan, born into the Sun family of Fuyang, became a monk
已后。聞智者開法佛隴。遂往依承。專誦法華。兼能講說。貞觀中赴餘杭法忍寺講。忽一夜見神人曰。吾錢唐皋亭祠神也。師嘗經過廟庭。弟子巡遊不值。今故特來求授戒法。師即為然香秉宣。至明日夜半。沐浴更凈。召慧法師說三觀義。乃曰。此吾親承智者口授。言已加趺面西。稱彼佛名及天臺智者尊號。奄然命終(靈瑞集)。
梁朝滿法師
羅什法師于長安譯法華經二十八品。長安宮人請講提婆達多品。此品淹留在內。江東所傳止得二十一品。梁有滿法師。講經一百遍。于長沙燒身奉法。仍以此品安持品之前。彼自私安。未聞天下。陳有南嶽思大禪師。次此品在寶塔之後。晚以正法華勘之。甚相應。今則四瀆混和。見長安舊本。故知二師深得經意(法華文句)。
廬山莊法師
比丘法莊。淮南人。十歲出家。為廬山遠公弟子。性率素止。苦行標名。誦法華經自為恒業。常于靜夜。鄰者每聞師房前有兵仗羽衛之聲。豈無故而然哉(續靈瑞集)。
後周命法師
師慧命。姓郭氏。晉陽人。道親物疏。州閭贊重。十五誦法華經。兩旬之間終始通利。尋事剃落。專修法華懺法。以周天和三年仲冬五日面西加趺正坐。睹佛來迎。合掌而寂。合衆同夢天人下地。幢幡映日。又有聞奇樂異
【現代漢語翻譯】 現代漢語譯本： 之後，（他）聽說智者大師在佛隴開講佛法，於是前去依止學習，專心誦讀《法華經》，並且能夠講解。貞觀年間，（他）前往餘杭法忍寺講經。忽然一夜，見到神人說：『我是錢唐皋亭的祠神。法師您曾經經過廟庭，弟子我巡遊不在，今天特地前來請求傳授戒法。』法師就為（他）點燃香，秉持宣說。到第二天半夜，沐浴更衣乾淨，召來慧法師講述三觀的義理，於是說：『這是我親自承受智者大師口授的。』說完，就結跏趺坐面向西方，稱念彼佛的名號以及天臺智者大師的尊號，安然命終（出自《靈瑞集》）。 梁朝滿法師 羅什法師（Kumārajīva）在長安翻譯《法華經》二十八品。長安的宮人請求講解《提婆達多品》（Devadatta Chapter）。這一品被淹留在宮內，江東所傳的只得到二十一品。梁朝有滿法師，講經一百遍，在長沙燒身奉法，仍然將這一品放在《安樂行品》（Peaceful Practices Chapter）之前。他自己私自安排，沒有聽說天下通行的版本。陳朝有南嶽思大禪師，將這一品放在《寶塔品》（Treasure Tower Chapter）之後。後來用正本《法華經》校勘，非常相應。現在則是四處流傳的版本混雜，見到長安的舊本，才知道兩位法師深刻領會了經文的意義（出自《法華文句》）。 廬山莊法師 比丘法莊，淮南人，十歲出家，是廬山遠公（Huiyuan）的弟子。性格坦率樸素，以苦行著稱。誦讀《法華經》作為日常功課。常常在安靜的夜晚，鄰居們經常聽到法師房前有兵器儀仗隊的聲音。難道是沒有原因的嗎（出自《續靈瑞集》）？ 後周慧命法師 法師慧命，姓郭，是晉陽人。道行親近，物慾疏遠，州里鄉鄰讚揚敬重。十五歲誦讀《法華經》，在二十天之內通順流利地背誦完畢。不久就剃度出家，專門修習《法華經》懺法。在後周天和三年仲冬（十一月）初五，面向西方結跏趺坐，看到佛來迎接，合掌而逝。所有在場的人都夢見天人降臨，幢幡遮天蔽日，還有人聽到奇妙的音樂和奇異的香氣。
【English Translation】 English version: Afterwards, (he) heard that Master Zhiyi (智者大師) was lecturing on the Dharma at Folong (佛隴), so he went to rely on and study with him, focusing on reciting the Lotus Sutra (法華經), and was also able to explain it. During the Zhenguan (貞觀) period, (he) went to Faren Temple (法忍寺) in Yuhang (餘杭) to lecture on the scriptures. Suddenly one night, he saw a divine being who said, 'I am the spirit of the Gaoting Shrine (皋亭祠) in Qiantang (錢唐). You, Master, once passed by the temple, but I was out on patrol. Today, I have come specifically to request the transmission of the precepts.' The Master then lit incense for (him) and solemnly proclaimed them. By midnight of the next day, he had bathed and changed into clean clothes, and summoned Dharma Master Hui (慧法師) to explain the meaning of the Threefold Contemplation (三觀). Then he said, 'This is what I personally received from Master Zhiyi's oral transmission.' After saying this, he sat in the lotus position facing west, reciting the name of that Buddha and the honorable title of Great Master Zhiyi of Tiantai (天臺智者大師), and peacefully passed away (from Continued Biographies of Eminent Monks). Dharma Master Man of the Liang Dynasty Dharma Master Kumārajīva (羅什法師) translated the twenty-eight chapters of the Lotus Sutra in Chang'an (長安). The palace women of Chang'an requested a lecture on the Devadatta Chapter (提婆達多品). This chapter was kept within the palace, and only twenty-one chapters were transmitted in Jiangdong (江東). In the Liang Dynasty, there was Dharma Master Man, who lectured on the sutra one hundred times, burned his body in Changsha (長沙) to dedicate himself to the Dharma, and still placed this chapter before the Peaceful Practices Chapter (安樂行品). He arranged it privately, without knowing the version circulating throughout the world. In the Chen Dynasty, there was Great Chan Master Si of Nanyue (南嶽思大禪師), who placed this chapter after the Treasure Tower Chapter (寶塔品). Later, when compared with the correct Lotus Sutra, it was very consistent. Now, the versions circulating in different places are mixed up. Seeing the old version from Chang'an, one knows that the two masters deeply understood the meaning of the sutra (from Words and Phrases of the Lotus Sutra). Dharma Master Zhuang of Mount Lu Bhikkhu Fazhuang (法莊), a native of Huainan (淮南), became a monk at the age of ten and was a disciple of Master Huiyuan (遠公) of Mount Lu (廬山). He was straightforward and simple in nature, and known for his ascetic practices. Reciting the Lotus Sutra was his constant practice. Often in the quiet night, neighbors would often hear the sound of weapons and guards in front of the Master's room. Could there be no reason for this (from Continued Biographies of Miraculous Retribution)? Dharma Master Huiming of the Later Zhou Dynasty Dharma Master Huiming (慧命), whose surname was Guo (郭), was a native of Jinyang (晉陽). He was close to the Dao and distant from material desires, and was praised and respected by his community. At the age of fifteen, he recited the Lotus Sutra, and within twenty days, he was able to recite it fluently from beginning to end. Soon after, he shaved his head and became a monk, specializing in the repentance practices of the Lotus Sutra. On the fifth day of the mid-winter (eleventh month) of the third year of the Tianhe (天和) period of the Later Zhou Dynasty, he sat in the lotus position facing west, saw the Buddha coming to greet him, joined his palms together, and passed away. All those present dreamed of heavenly beings descending to earth, with banners obscuring the sun, and some heard wondrous music and smelled strange fragrances.
香。稱讚善哉之者(續高僧傳)。
天臺明法師
師舊名法京。姓朱。會稽人。年少聚沙為塔。蒿艾為殿。合掌稱佛。忽遇乞食僧勸之曰。汝可往天臺山出家。彼有初依菩薩說法化世。兒即奔往。便侍智者為弟子。智者笑曰。宿願力故。今得相遇。於是曉夕左右伏膺無懈。師因教誦法華經一部。兼修懺法。后隨侍智者入廬山。即于陶侃瑞像閣內要製法華三昧。俄見一僧云。汝法名未勝。應改為普明。則照了三世矣。自是從改為號。晚旋歸國清。所居之房乏水。師想念。石上忽流泉。又嘗鑄丈六盧舍那像。感異人施金而隱。一時于赤城松林中現身高數十丈。章安頂禪師親見之。仰觀師之作用。豈聊爾之人乎(續靈瑞集)。
河陰邃法師
僧曇邃。不詳氏族。出家止河陰白馬寺。蔬食布衣。日誦正法華經十卷。兼通旨為眾講說。忽夜夢一人扣戶云。欲請法師九旬講經。邃不允。固請乃赴。似覺未覺。忽見身在白馬塢神祠中。弟子一人亦預。自是每日密往。余無知者。一日寺僧過祠下。偶見兩高座。邃居北座。弟子居南。頗聞講說之聲。又聞異香馥郁。道俗相傳。咸稱神異。夏竟。神施白馬一疋。白羊五頭。絹五十疋。以充講嚫。師咒愿。受之而去。后不知所終(梁高僧傳)。
成都生寺主
【現代漢語翻譯】 現代漢語譯本 香。稱讚『善哉』（sàn zāi，太好了）之者（《續高僧傳》）。
天臺明法師
法師舊名法京，姓朱，會稽（kuài jī，地名，今浙江紹興）人。年少時堆沙為塔，用蒿草艾草做殿，合掌稱念佛號。忽然遇到一個乞食僧人勸他說：『你可以去天臺山出家，那裡有初依菩薩說法化世。』法京立刻前往，便侍奉智者大師為弟子。智者大師笑著說：『宿世的願力，今生才能相遇。』於是早晚左右侍奉，勤勉不懈。法師因此被教導誦讀《法華經》一部，兼修懺法。後來跟隨智者大師進入廬山，就在陶侃瑞像閣內立誓修習法華三昧。不久見到一個僧人說：『你的法名不夠殊勝，應該改為普明，就能照了三世。』自此以後改名為普明。晚年回到國清寺，所居住的房間缺水，法師心想，石頭上忽然流出泉水。又曾經鑄造丈六高的盧舍那佛像，感應到奇異之人施捨黃金后隱去。一時在赤城松林中顯現身高數十丈，章安頂禪師親眼見到。仰觀法師的作用，難道是平庸之人嗎？（《續靈瑞集》）。
河陰邃法師
僧人曇邃，不清楚他的氏族。出家后住在河陰白馬寺，吃素食，穿布衣，每天誦讀《正法華經》十卷，兼通經義為大眾講說。忽然夜裡夢見一人敲門說：『想請法師九旬講經。』曇邃不答應，那人堅持請求才答應。似睡非睡之間，忽然看見身在白馬塢神祠中，弟子一人也在。自此每天秘密前往，其餘的人都不知道。一天寺里的僧人經過神祠下，偶然看見兩張高座，曇邃居於北座，弟子居於南座，隱約聽到講說的聲音，又聞到奇異的香氣濃郁。道俗之人互相傳說，都稱之為神異。夏季結束，神施捨白馬一匹，白羊五頭，絹五十匹，用來充當講經的酬勞。法師唸咒祝願，接受后離去。後來不知道最終去了哪裡（《梁高僧傳》）。
成都生寺主
【English Translation】 English version Fragrant. Those who praise 'Sadhu' (sàn zāi, well done) (Continued Biographies of Eminent Monks).
The Tiantai Master Ming
The master's former name was Fa Jing, with the surname Zhu, and he was from Kuaiji (a place name, present-day Shaoxing, Zhejiang). In his youth, he piled sand to make pagodas, and used artemisia and mugwort to make halls, and he put his palms together and chanted the Buddha's name. Suddenly, he met a begging monk who advised him, 'You can go to Mount Tiantai to become a monk, where there is someone who initially relies on the Bodhisattva to preach the Dharma and transform the world.' Fa Jing immediately went there and served Master Zhiyi as a disciple. Master Zhiyi smiled and said, 'Because of the power of past vows, we can meet in this life.' So he served diligently day and night. The master was therefore taught to recite one copy of the Lotus Sutra and also practice repentance. Later, he followed Master Zhiyi to Mount Lu, and in the Ruixiang Pavilion of Tao Kan, he vowed to practice the Lotus Samadhi. Soon he saw a monk who said, 'Your Dharma name is not auspicious enough, it should be changed to Puming (Universal Illumination), then it will illuminate the three worlds.' From then on, he changed his name to Puming. In his later years, he returned to Guoqing Temple. The room he lived in lacked water, and the master thought about it, and suddenly a spring flowed from the stone. He also once cast a sixteen-foot-tall statue of Vairocana Buddha, and felt that a strange person gave gold and then disappeared. At one time, he appeared in the pine forest of Chicheng, dozens of feet tall, and Zen Master Zhang'an Ding saw it with his own eyes. Looking up at the master's actions, how could he be an ordinary person? (Continued Records of Miraculous Events).
The Master Sui of Heyin
The monk Tan Sui, it is not clear what his clan was. After becoming a monk, he lived in Baima Temple in Heyin, ate vegetarian food, wore cloth clothes, and recited ten volumes of the Saddharma Puṇḍarīka Sūtra every day, and also explained the meaning of the scriptures to the public. Suddenly, in the night, he dreamed of a person knocking on the door and saying, 'I want to invite the master to lecture on the scriptures for ninety days.' Tan Sui did not agree, but the person insisted on requesting, so he agreed. Between sleeping and waking, he suddenly saw himself in the shrine of Baima Wu, and one of his disciples was also there. From then on, he went there secretly every day, and no one else knew. One day, a monk from the temple passed by the shrine and accidentally saw two high seats, with Tan Sui sitting in the north seat and the disciple sitting in the south seat, and he vaguely heard the sound of lecturing, and he also smelled a strange fragrance. The Taoists and laity passed on the story to each other, and they all called it miraculous. At the end of the summer, the god gave a white horse, five white sheep, and fifty bolts of silk to serve as a reward for lecturing on the scriptures. The master recited a mantra and accepted it, and then left. Later, it was not known where he eventually went (Biographies of Eminent Monks of the Liang Dynasty).
The Abbot of Sheng Temple in Chengdu
僧生。蜀郡[郫-卑+((白-日+田)/廾)]人。俗袁氏。少為僧。以苦行聞成都守宋豐。請主三賢寺。誦法華經。又習禪定。嘗于山中誦經。忽有一虎來蹲於前。徹章乃去。后誦習次。常見四神人左右侍衛。年雖垂老。行業彌堅。洎感疾。即付囑門人。趺坐而化(梁高僧傳)。
高昌國緒師
高昌僧法緒。德行嚴峻。飯蔬飲水。后入蜀居劉師冢間行頭陀行。虎兕見而不傷。常處石室。誦法華．維摩．光明三經。忽於一夏在石室中左脅命終。七日不壞。香氣襲人。每夕放光照徹數里。鄉人異之。即于尸上為起冢塔。晉時人也(續高僧傳)。
會稽義法師
法義師。俗姓竺。十三歲入道。專勤梵行。誦正法華經。住瓦官寺。后遷會稽寶山精舍。咸和二年染疾。誦習無虧。夜夢一僧為出腸胃洗滌垢穢洗已。還納腹中。夢覺疾即痊癒。晉帝嘗宣至禁中。從受五戒。供奉殷厚。至大和年。不疾而化。來市新亭崗起塔安窆。今中興寺是也(靈瑞集)。
羌地達上人
晉隆安中。僧慧達于山北隴掘甘草時。羌人饑荒。捕人而食。達為所獲。置之柵中。擇肥者先食。達懼甚。一心稱觀音名。誦普門品。人取盡。唯達與一小兒在。命祇一日耳。達終夜持念不舍。至旦忽一虎自草中逃
【現代漢語翻譯】 現代漢語譯本 僧生。蜀郡（今四川成都）[郫-卑+((白-日+田)/廾)]人，俗姓袁。年少時出家為僧，以苦修聞名，被成都太守宋豐請去主持三賢寺。他誦讀《法華經》，又修習禪定。曾經在山中誦經時，忽然有一隻老虎來到他面前蹲著，等他誦完一章才離去。後來誦經時，常見四位神人左右侍衛。雖然年紀老邁，但修行更加堅定。臨終時，他將寺務囑託給門人，然後跏趺坐化。（出自《梁高僧傳》）
高昌國緒師
高昌僧人法緒，德行嚴謹，吃素食，飲清水。後來進入蜀地，居住在劉師的墓地附近，修頭陀行（一種苦行）。老虎和犀牛見到他都不傷害他。他常住在石室中，誦讀《法華經》、《維摩經》、《光明經》三部經典。忽然在一個夏天，在石室中左脅而臥去世。七天後屍體沒有腐壞，香氣襲人。每晚都放出光芒，照亮數里。鄉里人感到驚異，就在他的屍體上建造了冢塔。他是晉朝時的人。（出自《續高僧傳》）
會稽義法師
法義法師，俗姓竺。十三歲出家，專心勤奮地修行。誦讀《正法華經》，住在瓦官寺。後來遷居到會稽寶山精舍。咸和二年（公元327年）生病，但誦經沒有停止。夜裡夢見一位僧人為他取出腸胃，洗滌污垢，洗完后又放回腹中。醒來后病就好了。晉朝皇帝曾經宣他入宮，向他受五戒，供奉非常豐厚。到了大和年間，無疾而終。人們在新亭崗建造塔來安葬他，現在的中興寺就是那裡。（出自《靈瑞集》）
羌地達上人
晉朝隆安年間，僧人慧達在山北隴地挖掘甘草時，羌人正值饑荒，捕人來吃。慧達被他們抓獲，關在柵欄中，挑選肥胖的人先吃。慧達非常害怕，一心稱念觀音菩薩的名號，誦讀《普門品》。人們被抓的差不多了，只剩下慧達和一個小孩子。他們被告知只有一天的壽命了。慧達整夜持唸佛號不停止。到早晨忽然有一隻老虎從草叢中逃出
【English Translation】 English version The monk Sengsheng was from [Pi-bei+((bai-ri+tian)/gong)] in Shujun (present-day Chengdu, Sichuan), with the secular surname Yuan. He became a monk at a young age and was known for his ascetic practices. Song Feng, the governor of Chengdu, invited him to preside over Sanxian Temple. He recited the Lotus Sutra (Fahua Jing) and also practiced Chan meditation. Once, while reciting the sutra in the mountains, a tiger suddenly came and squatted in front of him, leaving only after he finished reciting a chapter. Later, during his recitations, he often saw four divine beings attending him on the left and right. Although he was old, his practice became even more steadfast. When he was about to pass away, he entrusted the affairs of the temple to his disciples and passed away in the lotus position. (From Biographies of Eminent Monks of the Liang Dynasty)
The Monk Xushi of Gaochang
The monk Faxu of Gaochang was strict in his virtue and conduct, eating vegetables and drinking water. Later, he entered Shu and lived near the tomb of Liu Shi, practicing the dhuta practices (ascetic practices). Tigers and rhinoceroses saw him but did not harm him. He often lived in a stone chamber, reciting the three sutras: Lotus Sutra (Fahua Jing), Vimalakirti Sutra (Weimo Jing), and Golden Light Sutra (Guangming Jing). Suddenly, one summer, he passed away in the stone chamber, lying on his left side. His body did not decay for seven days, and a fragrant smell permeated the air. Every night, light shone for several miles. The villagers were amazed and built a stupa over his body. He was a person of the Jin Dynasty. (From Further Biographies of Eminent Monks)
The Dharma Master Yi of Kuaiji
Dharma Master Fayi, with the secular surname Zhu, entered the monastic life at the age of thirteen, diligently practicing pure conduct. He recited the Saddharma Puṇḍarīka Sūtra (Zhengfa Hua Jing), residing at Waguan Temple. Later, he moved to Baoshan Hermitage in Kuaiji. In the second year of Xianhe (327 AD), he fell ill, but his recitation did not cease. At night, he dreamed of a monk taking out his intestines and stomach, washing away the filth, and then putting them back into his abdomen. Upon waking up, his illness was cured. The Jin emperor once summoned him to the palace, received the five precepts from him, and provided him with generous offerings. In the Dahe era, he passed away without illness. People built a stupa at Xintinggang in the market to bury him. The present-day Zhongxing Temple is located there. (From Collection of Auspicious Signs)
The Venerable Da of the Qiang Region
During the Long'an era of the Jin Dynasty, when the monk Huida was digging licorice root in Longbei, north of the mountains, the Qiang people were suffering from famine and were capturing people to eat. Huida was captured by them and placed in a fence. They chose the fattest ones to eat first. Huida was very afraid and wholeheartedly recited the name of Avalokiteśvara (Guanyin) and recited the Universal Gate Chapter (Pumen Pin). People were almost all taken, leaving only Huida and a small child. They were told that they had only one day to live. Huida kept reciting the Buddha's name all night without stopping. In the morning, a tiger suddenly escaped from the grass
出。咆吼震山。諸羌畏走。虎乃嚙柵作穴而去。達與小兒奔走得免(臺宗別行義疏)。
吳興曠法師
法師竺法曠。俗皋氏。寓居吳興。志操高卓。戒行淵深。本師寢疾。曠為祈誠禮懺。凡七晝夜。因感五色光明照室。其病即差。后止於潛青山石室。每言法華為會三之旨。無量壽為凈土之因。常吟詠二部。有眾則講。平居則誦。謝安為吳興守。特往展敬。晉簡文帝召至。命齋懺以遣妖星。晚遷禹穴昌原寺。為百姓拯救危苦。莫不效驗。有人常見師行坐間。每有鬼神數十輩衛於前后。享年七十六。常侍顧愷作傳紀德(續高僧傳)。
長沙亡名僧
西晉建興二年。長沙縣西一百餘里。有青蓮華兩本。生於陸地。道俗爭觀。因掘其地一丈二尺。得一瓦棺。而蓮出於棺之壞處。劉棺視之。有髑髏栓索。其蓮根生於齒頰間。時有說者曰。昔有僧。不知名氏。誦蓮經十萬部。不疾而化。遺言使衣紙服以瓦為棺。此其是矣。今驛亭故基建寺。號曰蓮華者是也(見洪覺範文字禪集)。
古亡名二僧
范陽王侯寺僧。失其名。誦法華經為常業。初死。權殮堤下。后改葬。骸骨並杇。唯舌不壞。又雍州有僧亦誦法華。隱白鹿山。感一童子供給。及終。置尸巖下。余骸並枯。其舌如故(出三寶感通錄)
【現代漢語翻譯】 現代漢語譯本： 逃脫。咆哮聲震動山野，各部落羌人畏懼逃走。老虎於是咬破柵欄，挖洞離去。達和小孩奔跑逃脫（臺宗別行義疏）。 吳興曠法師 法師竺法曠（Zhu Fakuang），俗姓皋，居住在吳興（Wuxing）。志向和操守高尚卓越，戒律精深。他的老師生病臥床，曠為老師虔誠祈禱禮懺，共七個晝夜。因此感應到五色光明照亮房間，老師的病立刻痊癒。後來住在於潛（Yuqian）青山（Qingshan）的石室中。他常說《法華經》（Fahua Jing）是會三歸一的宗旨，《無量壽經》（Wuliangshou Jing）是往生凈土的原因。經常吟詠這兩部經典，有聽眾就講解，平時就誦讀。謝安（Xie An）擔任吳興太守時，特地前往拜訪致敬。晉簡文帝（Emperor Jianwen of Jin）召見他，命他齋戒懺悔以驅逐妖星。晚年遷居禹穴（Yuxue）昌原寺（Changyuan Temple），為百姓拯救危難困苦，沒有不應驗的。有人經常看見法師行走坐臥時，常有幾十個鬼神在前後護衛。享年七十六歲。常侍顧愷之（Gu Kaizhi）為他作傳記以紀念他的德行（續高僧傳）。 長沙亡名僧 西晉建興二年，長沙縣西一百多里，有兩株青蓮華（Qinglianhua，藍色蓮花）生長在陸地上，僧人和俗人爭相觀看。於是挖掘那塊地一丈二尺深，得到一個瓦棺。蓮花從瓦棺破損的地方長出來。劉某觀看瓦棺，發現裡面有頭骨被繩索捆綁，蓮花的根生長在頭骨的牙齒和麵頰之間。當時有人說：『過去有位僧人，不知道姓名，誦讀《蓮經》（Lian Jing）十萬部，沒有生病就圓寂了。遺言說用紙衣包裹身體，用瓦棺盛殮。這大概就是他了。』現在驛亭（Yiting）舊址上建造的寺廟，名為蓮華寺（Lianhua Temple）就是這個緣故（見洪覺範文字禪集）。 古亡名二僧 范陽（Fanyang）王侯寺（Wanghou Temple）的僧人，失去了他的名字，誦讀《法華經》（Fahua Jing）作為日常功課。剛去世時，暫時安放在堤壩下。後來改葬時，骸骨都已腐爛，只有舌頭沒有腐壞。又有雍州（Yongzhou）的一位僧人也誦讀《法華經》，隱居在白鹿山（Bailu Mountain），感得一位童子來供養他。到他去世時，將屍體放置在山巖下，其餘的骸骨都已枯朽，只有舌頭完好如初（出三寶感通錄）。
【English Translation】 English version: Escaped. The roar shook the mountains, and the various Qiang tribes fled in fear. The tiger then bit through the fence, dug a hole, and left. Da and the child ran away and escaped (Taizong Biexing Yishu). Master Kuang of Wuxing Master Zhu Fakuang (Zhu Fakuang), whose secular surname was Gao, resided in Wuxing (Wuxing). His aspirations and conduct were noble and outstanding, and his precepts were profound. When his teacher fell ill and was bedridden, Kuang sincerely prayed and repented for his teacher for seven days and nights. As a result, he sensed five-colored light illuminating the room, and his teacher's illness immediately healed. Later, he lived in a stone chamber in Qingshan (Qingshan) in Yuqian (Yuqian). He often said that the 'Lotus Sutra' (Fahua Jing) is the principle of the union of the three vehicles, and the 'Infinite Life Sutra' (Wuliangshou Jing) is the cause of rebirth in the Pure Land. He often chanted these two sutras, lectured when there was an audience, and recited them in ordinary times. When Xie An (Xie An) served as the governor of Wuxing, he made a special trip to pay his respects. Emperor Jianwen of Jin (Emperor Jianwen of Jin) summoned him and ordered him to fast and repent in order to drive away the evil stars. In his later years, he moved to Changyuan Temple (Changyuan Temple) in Yuxue (Yuxue) to rescue the people from danger and suffering, and his efforts were always effective. People often saw that when the master walked and sat, there were often dozens of ghosts and gods guarding him in front and behind. He lived to the age of seventy-six. Changshi Gu Kaizhi (Gu Kaizhi) wrote a biography for him to commemorate his virtues (Continued Biographies of Eminent Monks). Nameless Monk of Changsha In the second year of Jianxing in the Western Jin Dynasty, more than a hundred li west of Changsha County, there were two blue lotus flowers (Qinglianhua, blue lotus) growing on land, and monks and laypeople flocked to see them. So they dug the ground to a depth of twelve feet and found a tile coffin. The lotus flowers grew out of the broken part of the tile coffin. A certain Liu looked at the tile coffin and found that there was a skull inside bound with ropes, and the roots of the lotus flowers grew between the teeth and cheeks of the skull. At that time, someone said: 'In the past, there was a monk, whose name is unknown, who recited the 'Lotus Sutra' (Lian Jing) ten thousand times and passed away without illness. He left a will saying to wrap his body in paper clothes and place it in a tile coffin. This is probably him.' The temple built on the old site of Yiting (Yiting) is called Lotus Flower Temple (Lianhua Temple) for this reason (see Hong Juefan's Collection of Literary Zen). Two Ancient Nameless Monks A monk from Wanghou Temple (Wanghou Temple) in Fanyang (Fanyang), whose name has been lost, recited the 'Lotus Sutra' (Fahua Jing) as his daily practice. When he first died, he was temporarily placed under the embankment. When he was reburied later, his bones had rotted, but only his tongue had not decayed. Also, there was a monk in Yongzhou (Yongzhou) who also recited the 'Lotus Sutra' and lived in seclusion on Bailu Mountain (Bailu Mountain), and he was blessed with a young boy to provide for him. When he passed away, his body was placed under a rock, and the rest of his bones had withered, but only his tongue remained intact (from Records of Miraculous Responses in the Three Jewels).
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冀州羽法師
僧法羽。冀州人。年十五操志出家。為慧始弟子。始戒行精嚴。修頭陀行。羽挺拔勇猛。深達師道。因誦法華經。誓欲仰軌藥王燒身供養大乘。時偽秦晉王姚緒鎮蒲坂。羽以事白王。王曰。入道多方。何必殞命。不敢固違。幸愿三思。羽誓志既重。即服香油。以布纏體。灌以油蠟。誦藥王品。即以火自燎。道俗競觀。咸生悲悼(梁高僧傳)。
臨川紹法師
慧紹。不知出處。孩孺時母哺魚肉即吐。自是不茹葷。八歲出家為僧。通法華經。苦行標節。后隨師僧要止臨川招提寺。常唸佛恩之重。誓欲捨身以報。乃僱人斫薪。于東山石室積高一丈。中開一龕。即還寺告師。師諫不從。於是剋日就山建八關齋會。闔境云奔盈滿山谷。至夜。紹自行香。執燭然薪入龕而坐。誦藥王捨身品。火沿至額猶聞經聲。大眾忽見一星大如斗直下火中。俄而昇天。咸謂天宮迎接之瑞。紹嘗謂同學曰。吾燒身處當生梧桐木。切莫伐之。其後三日果爾而生。道俗異之。宋元嘉念八年也(梁高僧傳)。
廬山慶法師
僧慧慶。廣陵人。宋元嘉中居廬山。學通經律。精嚴戒行。遇夜誦法華．維摩等經。每聞暗中有彈指讚歎之聲。嘗于小雷遇風。船將沈。慶一志誦經以求安濟。船在浪中覺有扶挽
【現代漢語翻譯】 現代漢語譯本 冀州羽法師 僧法羽，冀州人。十五歲時立志出家，成為慧始的弟子。慧始戒律精嚴，修習頭陀行。法羽挺拔勇猛，深刻領悟師父的教導。因為誦讀《法華經》，發誓要效仿藥王菩薩燒身供養大乘佛法。當時，偽秦晉王姚緒鎮守蒲坂，法羽將此事稟告姚王。姚王說：『入道的方式有很多，何必一定要捨棄生命呢？』不敢堅決違揹他的意願，希望他再三考慮。法羽立下的誓願已經很堅定，於是服用香油，用布纏繞身體，澆上油蠟，誦讀《藥王品》，隨即點火自焚。道俗之人都來觀看，都感到悲傷哀痛（《梁高僧傳》）。
臨川紹法師 慧紹，不知道他的籍貫。還是嬰兒時，母親餵他魚肉，他就吐出來。從此以後就不吃葷腥。八歲出家為僧，通曉《法華經》，以苦行作為自己的標誌。後來跟隨師父僧人來到臨川招提寺。他常常感念佛恩深重，發誓要捨身來報答。於是僱人砍柴，在東山石室堆積一丈高。在中間開鑿一個龕位。然後回到寺廟告訴師父。師父勸諫他，但他不聽從。於是在選定的日子到山裡舉辦八關齋會。整個地區的民眾都像云一樣涌來，充滿了山谷。到了晚上，慧紹自己燃香，拿著蠟燭點燃柴火，進入龕位坐下，誦讀《藥王菩薩本事品》。火焰燒到額頭，還能聽到誦經的聲音。大眾忽然看見一顆像斗一樣大的星星，直接落入火中。一會兒又升上天空。大家都認為是天宮前來迎接的祥瑞。慧紹曾經對同學說：『我燒身的地方應當生長梧桐樹，千萬不要砍伐它。』之後三天，果然長出了梧桐樹。道俗之人都對此感到驚異。那是宋元嘉十八年（《梁高僧傳》）。
廬山慶法師 僧慧慶，廣陵人。宋元嘉年間居住在廬山。通曉經律，戒行精嚴。每當夜晚誦讀《法華經》、《維摩詰經》等經典時，常常聽到黑暗中有彈指讚歎的聲音。曾經在小雷遇到風浪，船將要沉沒。慧慶一心一意誦經，祈求平安渡過難關。船在浪中，感覺有東西在扶持牽引。
【English Translation】 English version Jizhou Dharma Master Yu The monk Fayu was from Jizhou. At the age of fifteen, he aspired to become a monk and became a disciple of Huishi. Huishi was strict in observing precepts and practiced asceticism. Fayu was upright, brave, and deeply understood his master's teachings. Because he recited the Lotus Sutra, he vowed to emulate Bodhisattva Bhaisajyaraja (Medicine King) by burning his body as an offering to the Mahayana. At that time, Yao Xu, the Prince of Jin of the pseudo-Qin dynasty, was stationed in Puban. Fayu reported this matter to the Prince. The Prince said, 'There are many ways to enter the path. Why must you give up your life?' Not daring to firmly disobey his wishes, he hoped that he would reconsider. Fayu's vow was already firm, so he took fragrant oil, wrapped his body in cloth, poured oil and wax on it, and recited the Medicine King Chapter, and then set himself on fire. Both monks and laypeople came to watch, and all felt sadness and grief (Biographies of Eminent Monks of the Liang Dynasty).
Linchuan Dharma Master Shao Huishao, his origin is unknown. When he was an infant, he would vomit when his mother fed him fish and meat. From then on, he did not eat meat. He became a monk at the age of eight, and was well-versed in the Lotus Sutra. He took asceticism as his hallmark. Later, he followed his master and monks to Zhaoti Temple in Linchuan. He often felt deeply grateful for the Buddha's grace and vowed to sacrifice his body to repay it. So he hired someone to chop firewood and piled it up to a height of one zhang (approximately 3.3 meters) in the stone chamber of Dongshan. He opened a niche in the middle. Then he returned to the temple to tell his master. The master advised him, but he did not listen. So on the selected day, he went to the mountain to hold an eight-precept observance meeting. People from the entire region flocked like clouds, filling the valleys. In the evening, Huishao lit incense himself, held a candle, lit the firewood, entered the niche and sat down, reciting the Medicine King Bodhisattva's Past Deeds Chapter. When the flames reached his forehead, the sound of reciting the sutra could still be heard. The crowd suddenly saw a star as big as a dipper, falling straight into the fire. After a while, it rose into the sky. Everyone thought it was an auspicious sign that the heavenly palace had come to welcome him. Huishao once said to his classmates, 'A parasol tree should grow where I burn my body, do not cut it down.' Three days later, a parasol tree did indeed grow. Both monks and laypeople were amazed by this. It was the eighteenth year of Yuanjia in the Song Dynasty (Biographies of Eminent Monks of the Liang Dynasty).
Lushan Dharma Master Qing The monk Huiqing was from Guangling. During the Yuanjia period of the Song Dynasty, he lived in Lushan. He was well-versed in the sutras and precepts, and was strict in observing the precepts. Whenever he recited the Lotus Sutra, the Vimalakirti Sutra, and other scriptures at night, he often heard the sound of finger snapping and praise in the darkness. Once, he encountered wind and waves at Xiaolei, and the boat was about to sink. Huiqing single-mindedly recited the scriptures, praying for a safe passage. In the waves, he felt something supporting and pulling the boat.
之者。倏忽到岸。自是誦習至老不倦(法苑珠林)。
廣陵冏法師
僧道冏。姓馬。扶風人。棄家禮道懿為師。師病。遣冏等四人至霍山采鐘乳。入穴數里。跨木渡水。三人溺死。火炬又盡。冏素誦法華經。念觀音號。有頃。見一光如螢。追之得出。又嘗與同學四人南遊上京。方夜乘冰渡河。中流冰破。同學莫能濟。冏唯憑誦唸。忽然腳下如有一物載之。復見赤光引前。遂達于南澗寺。又一夜入定。適見四人御一寶車請冏乘之。冏登車。忽見身在本州沈家橋側。路側有一人坐胡牀指揮眾人曰。曏者只令知師住處而已。何屈遠來耶。當速送還。既歸寺。眾皆不知師之往返。時宋元嘉中也(梁高僧傳)。
臨緇明法師
宋建初中有僧普明。少出家。性純素。常蔬食布衣。以法華．維摩為日課。誦時有別衣別座。未嘗混雜。每誦至勸發品。即見普賢乘象前立。誦維摩時即聞空中有倡樂之聲。鄉人王道真妻病革。請師持咒。方入門。病者悶絕。忽見一物如貍。長數尺。從狗竇出。其病即愈。又嘗行水旁。有巫者云。神明見明法師悉皆奔走(梁高僧傳)。
越州慧法師
沙門法慧。生於夏侯氏。自成童。有卓識。及剪青螺。言行益峻。宋大明年東遊禹穴。歸老天柱峰。課誦法華終身匪懈。
【現代漢語翻譯】 現代漢語譯本： 這個人立刻到達了岸邊。從此以後，他誦讀佛經直到老年都不懈怠。（出自《法苑珠林》）
廣陵冏法師
僧人道冏，姓馬，是扶風人。他捨棄家庭，拜道懿為師。道懿生病時，派遣道冏等四人到霍山采鐘乳。他們進入洞穴數里，跨過木頭渡水。三人溺水而死，火把也燃盡了。道冏平時誦讀《法華經》，唸誦觀音菩薩的名號。過了一會兒，他看見一道像螢火蟲一樣的光芒，追隨著光芒走了出來。他又曾經與四位同學一起南遊上京，在夜晚乘著冰面渡河。到了河中央，冰面破裂，同學們都無法渡過。只有道冏憑藉誦唸佛經，忽然覺得腳下好像有什麼東西載著他，又看見紅色的光芒在前面引導，於是到達了南澗寺。還有一次，他在夜晚入定，恰好看到四個人乘坐一輛寶車，邀請道冏乘坐。道冏登上車，忽然看見自己在本州的沈家橋旁邊。路邊有一個人坐在胡牀上指揮眾人說：『剛才只是讓你們知道法師的住處而已，為什麼要屈尊遠道而來呢？應當趕快送他回去。』等到他回到寺廟，眾人都不知道他曾經往返過。當時是宋元嘉年間。（出自《梁高僧傳》）
臨緇明法師
宋朝建初年間，有一位僧人名叫普明。他從小出家，天性純樸。經常吃素食，穿布衣，把誦讀《法華經》、《維摩經》作為每日的功課。誦經時有專門的衣服和座位，從來不混雜。每次誦讀到《勸發品》時，就能看見普賢菩薩乘著白象站在面前。誦讀《維摩經》時，就能聽見空中有奏樂的聲音。鄉人王道真的妻子病得很重，請普明法師持咒。法師剛入門，病人就昏迷不醒。忽然看見一個像貍貓一樣的東西，長數尺，從狗洞里跑了出去，她的病立刻就好了。他還曾經走在水邊，有巫師說，神明看見明法師都嚇得四處奔逃。（出自《梁高僧傳》）
越州慧法師
沙門法慧，生於夏侯氏。從小就很有見識。等到剃度出家，言行更加嚴謹。宋大明年間，他東遊禹穴，晚年回到天柱峰。把誦讀《法華經》作為每日的功課，終身沒有懈怠。
【English Translation】 English version: This person immediately reached the shore. From then on, he recited the scriptures until old age without being lazy. (From Fayuan Zhulin)
Master Jiong of Guangling
The monk Daojiong, whose surname was Ma, was a native of Fufeng. He abandoned his family and took Daoyi as his teacher. When Daoyi was ill, he sent Daojiong and four others to Mount Huo to collect stalactites. They entered the cave for several miles, crossing water on logs. Three people drowned, and the torches were exhausted. Daojiong usually recited the Lotus Sutra and chanted the name of Guanyin Bodhisattva. After a while, he saw a light like a firefly, and followed the light out. He also once traveled south to the capital with four classmates, crossing the river on ice at night. In the middle of the river, the ice broke, and the classmates were unable to cross. Only Daojiong relied on reciting the scriptures, and suddenly felt as if something was carrying him under his feet, and he saw a red light guiding him forward, so he reached the Nanjian Temple. Another time, he entered samadhi at night, and happened to see four people riding in a treasure car, inviting Daojiong to ride. Daojiong boarded the car and suddenly saw himself next to Shenjia Bridge in his prefecture. A person sitting on a hu bed by the roadside directed the crowd, saying, 'Just now, we were only told to find out the master's residence, why did you come all the way here? You should send him back quickly.' When he returned to the temple, everyone did not know that he had traveled back and forth. It was during the Yuanjia period of the Song Dynasty. (From Biographies of Eminent Monks of the Liang Dynasty)
Master Ming of Linzi
During the Jianchu period of the Song Dynasty, there was a monk named Puming. He became a monk at a young age and was pure in nature. He often ate vegetarian food and wore cloth clothes, taking reciting the Lotus Sutra and the Vimalakirti Sutra as his daily homework. He had separate clothes and seats for reciting the sutras, and never mixed them up. Every time he recited the Chapter on Encouragement to Hold On (from the Lotus Sutra), he could see Samantabhadra Bodhisattva standing in front of him riding a white elephant. When reciting the Vimalakirti Sutra, he could hear the sound of music in the air. The wife of Wang Daozhen, a villager, was seriously ill and asked the master to chant mantras. As soon as the master entered the door, the patient fell into a coma. Suddenly, he saw something like a civet cat, several feet long, running out of the dog hole, and her illness was immediately cured. He also once walked by the water, and a shaman said that the gods all ran away when they saw Master Ming. (From Biographies of Eminent Monks of the Liang Dynasty)
Master Hui of Yuezhou
The shramana (monk) Fahui was born into the Xiahou family. He had great insight from childhood. When he shaved his head and became a monk, his words and deeds became more strict. During the Daming period of the Song Dynasty, he traveled east to Yuxue, and returned to Tianzhu Peak in his later years. He made reciting the Lotus Sutra his daily homework and never slacked off throughout his life.
受用清淡。蔬食布衣而已。常居一閣。不涉人間者三十餘年。王侯稅駕無復得見。唯周顒以信解兼深特與相接。時有慕德瞻禮者。或因颙次得一見之(梁高僧傳)。
京師侯法師
僧侯。俗龔氏。世為西涼人。宋孝建中至京師。凡法華．維摩及金光明經。率二日通一遍。如是者殆六十餘年不輟。後於京城后崗辟一石室為禪誦之所。一日感微恙。索湯盥漱整肅容儀合掌而卒。年八十九。師自十八歲至於捨命。日影小蹉即空齋而過(梁高僧傳)。
京師進法師
師名慧進。吳興姚氏子。少為人遊俠。年四十乃省。因出家止京師高座寺。專修梵行。唯味淡薄。誓誦蓮經。用心勞苦執卷即病。因發心造法華經一百部以懺往過。於是日收施利。造經既足病亦隨差。后倍諷持。回諸福業愿生西方。一日忽聞空中言曰。如汝所愿。必得往生。至齊永明三年無疾而化。壽八十五(梁高僧傳)。
京師果法師
僧慧果。豫州人。幼不葷茹。止京師瓦官寺。誦法華等經。嘗于廁中見一鬼致敬云。昔作維那。小不如法。墮啖糞鬼中。某嘗有錢三千。埋柹樹下。法師慈悲。愿取之為植福。師即告眾取錢。為造法華經一部以悼之。后忽夢此鬼謝曰。已得改報。大勝前日。宋泰始中也(梁高僧傳)。
【現代漢語翻譯】 受用清淡，僅僅是蔬菜和粗布衣裳。常常居住在一間閣樓里，不與世人交往已經三十多年。即使是王侯前來拜訪，也無法見到他。只有周顒（Zhou Yong）因為對佛法的信念和理解都非常深刻，才特別能與他交往。當時有一些仰慕他的德行前來瞻仰禮拜的人，有時通過周顒的引薦才能得以一見。（《梁高僧傳》)
京師侯法師
僧侯（Seng Hou），俗姓龔（Gong），世代是西涼（Xi Liang）人。在宋孝建（Song Xiaojian）年間來到京師。凡是《法華經》（Fahua Jing）、《維摩經》（Weimo Jing）以及《金光明經》（Jin Guangming Jing），他大約兩天就能通讀一遍。像這樣持續了大約六十多年從未間斷。後來在京城后崗（Hougang）開闢了一個石室作為禪修誦經的場所。有一天感到稍微不適，要來熱水洗漱，整理好儀容，合掌而去世，享年八十九歲。法師從十八歲到去世，每天都不浪費時間。（《梁高僧傳》)
京師進法師
法師名慧進（Huijin），是吳興（Wuxing）姚（Yao）家的兒子。年輕時喜歡遊俠。四十歲時才醒悟，於是出家住在京師高座寺（Gaozuo Temple）。專心修行梵行，只吃清淡的食物。發誓誦讀《蓮經》（Lian Jing）。因為用心勞苦，一拿起經書就生病。因此發心製造一百部《法華經》（Fahua Jing）來懺悔過去的過錯。於是每天接受佈施，造經完成後，疾病也隨之痊癒。之後更加努力地諷誦經文，將所有的福報迴向，希望往生西方極樂世界。有一天忽然聽到空中傳來聲音說：『如你所愿，必定能夠往生。』到了齊永明（Qi Yongming）三年，無疾而終，享年八十五歲。（《梁高僧傳》)
京師果法師
僧慧果（Huiguo），是豫州（Yuzhou）人。從小不吃葷腥。住在京師瓦官寺（Waguan Temple）。誦讀《法華經》（Fahua Jing）等經典。曾經在廁所中見到一個鬼向他致敬說：『我以前做維那（Vina），因為稍微不如法，墮落到吃糞的鬼道中。我曾經有三千錢，埋在柹樹下。法師慈悲，希望您能取出來用來植福。』法師於是告訴眾人取出了錢，用來製造了一部《法華經》（Fahua Jing）來悼念他。後來忽然夢到這個鬼前來感謝說：『我已經得到了改變，比之前好多了。』這件事發生在宋泰始（Song Taishi）年間。（《梁高僧傳》)
【English Translation】 He enjoyed a simple and plain life, with only vegetables and coarse cloth for clothing. He always lived in a small attic, and had not interacted with the world for more than thirty years. Even princes and nobles who came to visit were unable to see him. Only Zhou Yong (Zhou Yong), because of his deep faith and understanding of Buddhism, was able to interact with him. At that time, some people who admired his virtue came to pay their respects, and sometimes they could only see him through Zhou Yong's introduction. (From 'Biographies of Eminent Monks of the Liang Dynasty')
The Dharma Master Hou of the Capital
The monk Hou (Seng Hou), whose secular surname was Gong (Gong), was a native of Xi Liang (Xi Liang) for generations. He arrived in the capital during the Song Xiaojian (Song Xiaojian) period. He could recite the 'Lotus Sutra' (Fahua Jing), the 'Vimalakirti Sutra' (Weimo Jing), and the 'Golden Light Sutra' (Jin Guangming Jing) once every two days. He continued to do so for almost sixty years without interruption. Later, he opened a stone chamber in Hougang (Hougang) in the capital city as a place for meditation and chanting. One day, he felt slightly unwell, asked for hot water to wash and rinse, tidied up his appearance, put his palms together, and passed away at the age of eighty-nine. From the age of eighteen until his death, the master never wasted a moment. (From 'Biographies of Eminent Monks of the Liang Dynasty')
The Dharma Master Jin of the Capital
The master's name was Huijin (Huijin), and he was the son of the Yao (Yao) family of Wuxing (Wuxing). He was fond of chivalry when he was young. He did not awaken until he was forty years old, so he became a monk and lived in Gaozuo Temple (Gaozuo Temple) in the capital. He devoted himself to cultivating pure conduct and only ate bland food. He vowed to recite the 'Lotus Sutra' (Lian Jing). Because he worked so hard, he became ill as soon as he picked up the scriptures. Therefore, he made a vow to create one hundred copies of the 'Lotus Sutra' (Fahua Jing) to repent for his past mistakes. So he received alms every day, and when the sutras were completed, his illness also healed. Afterwards, he recited the scriptures even more diligently, dedicating all his merits and virtues, hoping to be reborn in the Western Pure Land. One day, he suddenly heard a voice in the air saying, 'As you wish, you will surely be reborn.' In the third year of Qi Yongming (Qi Yongming), he passed away without illness at the age of eighty-five. (From 'Biographies of Eminent Monks of the Liang Dynasty')
The Dharma Master Guo of the Capital
The monk Huiguo (Huiguo) was a native of Yuzhou (Yuzhou). He did not eat meat from a young age. He lived in Waguan Temple (Waguan Temple) in the capital. He recited the 'Lotus Sutra' (Fahua Jing) and other scriptures. He once saw a ghost in the toilet who paid his respects to him and said, 'I used to be a Vina (Vina), and because I was not quite in accordance with the Dharma, I fell into the realm of a ghost that eats feces. I once had three thousand coins buried under a persimmon tree. Dharma Master, please be compassionate and take them to plant blessings.' The master then told the others to take the money and used it to create a copy of the 'Lotus Sutra' (Fahua Jing) to mourn for him. Later, he suddenly dreamed that this ghost came to thank him and said, 'I have already been reformed and am much better than before.' This happened during the Song Taishi (Song Taishi) period. (From 'Biographies of Eminent Monks of the Liang Dynasty')
廬山瑜法師
師諱僧瑜。俗姓周。吳興人也。弱冠出家。行業純備。于廬山南建招提寺以居之。常持蓮經。未嘗少替。一日謂友人曰。結累三塗情形故也。情將盡矣形亦宜捐。藥王之轍獨何遠哉。遂積柴為龕。設齋辭眾。是日雲雨交零。乃發誓曰。若我捨身無悔。天當晴朗。不然即霶霈矣。言已雨果霽。至夜入龕。合掌趺坐。誦藥王本事。火𦦨至體。其坐自若。眾見紫氣騰空經日不散。時年四十四。即宋孝建二年六月三日也。過後十四日。瑜之舊房忽生雙桐樹。枝葉豐茂貫壞直聳。識者以為娑羅雙樹。克炳泥洹之道。瑜之庶幾。故見斯瑞。因號雙桐沙門。吳郡張辯為平南長史。親見其事。為之贊曰。悠悠玄機。茫茫至道。出生入死。孰為至寶(其一)。自昔藥王。殊化絕倫。往聞其說。今睹斯人(其二)。英英沙門。慧定心固。凝神紫氣。表跡雙樹(其三)。其德可樂。其操可貴。文之作矣。式飏彷彿(其四) (梁高僧傳)。
鐘山益法師
師名慧益。廣陵人。出家壽春。后憩竹林寺。氣節卓越。精誦法華。誓願焚身作真法供。凡在見聞毀贊尤多。初絕粒食酥油。后斷酥油服香丸。雖四大綿薄而精神警正。宋孝武深加敬異。遣使諫止。不從。以大明七年佛生日于鐘山南置鑊辦油。乃詣闕辭帝。帝
見改容。師再三囑以佛法而退。帝親駕見臨。時四眾奔集。師乃入鑊。纏以吉貝。灌之以油。將欲發火。帝復止之。益確固不從。且曰。微軀賤命何足介聖意。愿乞度二十人出家。為佛法助。來許之。益執燭自然。合掌誦藥王品。火至眉睫猶聞其聲。眾見悲慟響震山谷。帝忽聞空中笳管之聲。異香芬馥盡日方還。是夜帝又夢益振錫而至。復囑以佛法。翌日帝設大會。度二十人。來於燒所建藥王寺云(梁高僧傳)。
法華臺宗法師
僧法宗。臨海人。幼好遊獵。嘗于剡川射中孕鹿。忽墮胎生子。母猶銜箭䑛子。宗悔曰。貪生愛子。有識皆同。遂摧弓折矢。斷髮為僧。分衛自資。日唯一食。六時禮佛以懺往愆。常吟詠法華．維摩二經。響聞四方。士女從受歸戒凡三千餘人。開拓所住以為精舍。因誦為目。曰法華臺(梁高僧傳)。
廬山登法師
僧登師者。止匡廬大林寺。通誦法華。晝夜不息。一日忽見空中有一銀殿漸下於房。忽變成金殿。師遂入殿。坐起經行如是三載。晉安王聞之。累詔奉迎。因暫下山。王與四眾嚴持香華從師乞戒。登曰。白日喧雜。心多散亂。當於清夜受之。至夜正說戒相三歸依時。師之口吻忽放光明。遍照大眾。眾見光明競拜喧鬨。師即不語。光便收斂。師云。本欲受戒。
【現代漢語翻譯】 現代漢語譯本 見皇帝改變了臉色。法師再三叮囑他佛法，然後退下。皇帝親自駕臨。當時四方信眾奔涌聚集。法師於是進入油鍋，身上纏繞著吉貝布，灌入油。將要點火時，皇帝又阻止了他，但法師更加堅定不從，並且說：『我這微小的身軀和卑賤的性命，哪裡值得您如此介意。只希望您能允許我度二十人出家，為佛法助力。』皇帝答應了他。法師手執蠟燭，神態自然，合掌誦讀《藥王品》。火焰燒到眉毛，還能聽到他的誦經聲。眾人見此悲痛不已，哭聲震動山谷。皇帝忽然聽到空中傳來笳管的聲音，奇異的香味芬芳濃郁，直到傍晚才消散。當晚，皇帝又夢見法師拄著錫杖而來，再次叮囑他佛法。第二天，皇帝舉辦盛大的法會，度了二十人出家。後來在焚燒法師的地方建立了藥王寺（出自《梁高僧傳》）。
法華臺宗法師
僧人法宗（僧人的名字），是臨海人。年幼時喜歡遊玩打獵。曾經在剡川射中一頭懷孕的鹿，鹿忽然墮胎生下小鹿。母鹿仍然銜著箭，舔舐小鹿。法宗後悔地說：『貪生愛子，有意識的生物都是一樣的。』於是毀壞弓箭，斷髮為僧。靠乞食自給，每天只吃一頓飯。每天六個時辰禮佛，懺悔過去的罪過。經常吟誦《法華經》、《維摩經》這兩部經典，聲音傳遍四方。士人和女子跟隨他受歸戒的，總共有三千多人。開墾他所居住的地方，作為精舍。因為誦讀《法華經》而命名，叫做法華臺（出自《梁高僧傳》）。
廬山登法師
僧人登法師（僧人的名字），住在匡廬山大林寺。精通背誦《法華經》，日夜不停。有一天，忽然看見空中有一座銀殿漸漸降落到他的房上，忽然變成了金殿。法師於是進入金殿，在其中坐著、站著、經行，這樣過了三年。晉安王聽到這件事，多次下詔書恭敬地迎接他。法師於是暫時下山。晉安王和四眾弟子莊嚴地拿著香和花，向法師乞求受戒。登法師說：『白天喧鬧雜亂，心思容易散亂。應當在清靜的夜晚受戒。』到了晚上，正在宣說戒相和三歸依時，法師的口中忽然放出光明，遍照大眾。眾人看見光明，爭相拜倒，喧譁吵鬧。法師隨即不再說話，光明也就消失了。法師說：『本來想要受戒，'
【English Translation】 English version Seeing this, the Emperor's expression changed. The master repeatedly exhorted him with the Buddha-dharma and then withdrew. The Emperor personally came to visit. At that time, the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) gathered in droves. The master then entered the cauldron, wrapped himself in cotton cloth, and had oil poured over him. As they were about to light the fire, the Emperor stopped them again, but the master remained firm and unyielding, saying, 'My insignificant body and humble life are not worth the Emperor's concern. I only wish that you would allow me to ordain twenty people to support the Buddha-dharma.' The Emperor agreed. The master held a candle, appearing natural, and with palms together, recited the 'Medicine King' chapter (from the Lotus Sutra). Even as the flames reached his eyebrows, his voice could still be heard. The assembly was filled with grief, and their cries echoed through the mountains and valleys. Suddenly, the Emperor heard the sound of reed pipes in the air, and a strange fragrance filled the air, not dissipating until the end of the day. That night, the Emperor dreamed again that the master arrived with his staff, again exhorting him with the Buddha-dharma. The next day, the Emperor held a grand assembly and ordained twenty people. Later, the Yaowang Temple (Medicine King Temple) was built at the site of the cremation (from the Biographies of Eminent Monks of the Liang Dynasty).
Dharma Master of the Tiantai School of the Lotus Sutra
The monk Fazong (Dharma Ancestor), a native of Linhai, loved hunting in his youth. Once, in the Yanshan Mountains, he shot a pregnant deer. The deer suddenly aborted, giving birth to a fawn. The mother deer, still with the arrow in her, licked the fawn. Fazong repented, saying, 'Cherishing life and loving offspring is the same for all sentient beings.' Thereupon, he destroyed his bow and arrows and shaved his head to become a monk. He supported himself by begging for alms, eating only one meal a day. He prostrated to the Buddha six times a day to repent for his past transgressions. He often chanted the Lotus Sutra and the Vimalakirti Sutra, his voice resounding in all directions. More than three thousand men and women followed him to receive the precepts of refuge. He developed the place where he lived into a monastery, naming it Fahua Tai (Lotus Platform) because of his recitation of the Lotus Sutra (from the Biographies of Eminent Monks of the Liang Dynasty).
Dharma Master Deng of Mount Lu
The monk Dharma Master Deng (Dharma Ascend), resided at the Dalin Temple on Mount Kuanglu. He was proficient in reciting the Lotus Sutra, day and night without ceasing. One day, he suddenly saw a silver palace gradually descending from the sky onto his room, which then transformed into a golden palace. The master then entered the golden palace, sitting, standing, and walking within it for three years. King Jin'an heard of this and repeatedly sent edicts to respectfully invite him. The master then temporarily descended the mountain. King Jin'an and the four assemblies solemnly held incense and flowers, requesting the precepts from the master. Dharma Master Deng said, 'The daytime is noisy and chaotic, and the mind is easily distracted. We should receive the precepts in the quiet of the night.' When the night came, as he was expounding the precepts and the Three Refuges, light suddenly emanated from the master's mouth, illuminating the entire assembly. The assembly, seeing the light, prostrated and clamored. The master then stopped speaking, and the light disappeared. The master said, 'Originally wanting to receive the precepts,'
那得見光喧鬨。光現但是受戒祥瑞。未是得戒正緣。今更從初。大眾默然。師又說法。還復放光。眾又喧鬨。因而且止。明日再來。師即辭別歸山。所現金殿還復如故。一日忽謂同人曰。今登金殿。不復回也。即於是日倏然超化(靈瑞集)。
餘杭志禪師
東晉時有僧法志。結庵餘杭山。誦法華經。朝夕不懈。有雉巢于庵之側。每聞誦經聲則翔集於座傍。若侍立聽受狀。如是者七年。一日憔悴。師撫之曰。汝雖羽族而能聽經。茍脫業軀必生人道。明旦遽殞。師即瘞之。及夜方假寐。夢童子再拜曰。我即雉也。因聽師誦經得脫羽類。今生於山前王氏家為男子。右腋猶有雉毳。見可驗也。僧詰朝至其家。問之果然。王氏一日設齋。志方踵門。此子遽然曰我和尚來也。舉眾異之。攜以示志。志撫之曰。此我雉兒耳。遂解衣周視。其腋下果有雉毳三莖。至七歲宜聽出家。父母唯之。至時入山。十六落髮。以腋有毳。命名曇翼。授與蓮經。不遺一字。志師歸寂。翼即為此山第二祖矣。
天衣飛雲大師
師諱曇翼。氏族先因已見前篇。既為僧已。隨方問道。初詣廬山。依遠法師了悟宗乘。續入關中禮觀羅什講譯經論。通達無礙。得大辯才。后與同學曇學東遊會稽。因抵秦望山別朵五峰雙澗。氣象雄勝。因
【現代漢語翻譯】 現代漢語譯本：那時會見到光芒喧鬧鬨動。光芒顯現但是受戒的祥瑞之兆，但還不是得戒的正當因緣。現在要重新開始。大眾保持沉默。法師再次說法，又放出光芒，大眾又喧鬧鬨動，因此就停止了。說明天再來。法師就告別返回山中。所顯現的金殿恢復如初。一天忽然對同伴說：『現在登上金殿，不再回來了。』就在當天忽然超脫化去（出自《靈瑞集》）。
餘杭志禪師
東晉時有僧人法志，在餘杭山結廬而居，誦讀《法華經》，早晚不懈。有野雞在庵的旁邊築巢，每當聽到誦經的聲音，就飛翔聚集在座位旁邊，好像侍立聽受的樣子。這樣持續了七年。一天，野雞顯得憔悴。法師撫摸著它說：『你雖然是羽族，卻能聽經，如果脫離這個業報之身，必定能轉生人道。』第二天早上，野雞就死了。法師就埋葬了它。到了晚上，法師稍微休息，夢見一個童子再拜說：『我就是那隻野雞。因為聽法師誦經，得以脫離羽類，現在轉生在山前王氏家，成為一個男子。右腋下還有野雞的細毛，可以驗證。』僧人第二天早晨到王氏家，詢問此事，果然如此。王氏有一天設齋，法志法師剛到門口，這個孩子突然說：『我的和尚來了！』眾人對此感到驚異。王氏抱著孩子給法志看，法志撫摸著孩子說：『這是我的野雞兒子啊。』於是解開孩子的衣服仔細察看，他的腋下果然有三根野雞的細毛。等到七歲時，應該聽從他出家。他的父母聽從了他的意願。到時，孩子入山，十六歲剃度。因為腋下有細毛，所以命名為曇翼。法志法師將《蓮經》授予他，沒有遺漏一個字。法志法師圓寂后，曇翼就成為這座山的第二代祖師了。
天衣飛雲大師
法師，法名曇翼，氏族先前的因緣已經在前文敘述過了。出家為僧后，隨處問道。最初前往廬山，依止遠法師，了悟宗門心法。接著進入關中，禮拜鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家），聽他講解翻譯的經論，通達無礙，獲得大辯才。後來與同學曇學一同東遊到會稽，因此到達秦望山，特別喜歡五峰雙澗，覺得那裡氣象雄偉壯麗，於是...
【English Translation】 English version: At that time, one would witness light and clamorous commotion. The appearance of light is an auspicious sign of receiving precepts, but not yet the proper cause for obtaining precepts. Now, let's start anew. The assembly remains silent. The master then preaches the Dharma again, and light emanates once more. The assembly becomes noisy again, so he stops. He announces to return the next day. The master then bids farewell and returns to the mountain. The manifested golden palace returns to its original state. One day, he suddenly said to his companions, 'Now I ascend to the golden palace, never to return.' On that very day, he suddenly transcended and transformed (from 'Lingrui Ji').
Chan Master Zhi of Yu Hang
During the Eastern Jin Dynasty, there was a monk named Fazhi (Dharma-mind). He built a hermitage on Yu Hang Mountain and recited the 'Lotus Sutra' diligently, morning and evening. A pheasant nested beside the hermitage. Whenever it heard the sound of sutra recitation, it would fly and gather near the seat, as if standing and listening attentively. This continued for seven years. One day, the pheasant appeared emaciated. The master stroked it and said, 'Although you are a feathered creature, you can listen to the sutra. If you shed this karmic body, you will surely be reborn in the human realm.' The next morning, the pheasant died. The master buried it. That night, as he was dozing, he dreamt of a child bowing twice and saying, 'I am the pheasant. Because I listened to the master's recitation of the sutra, I was able to escape the feathered form. Now I am reborn in the Wang family in front of the mountain as a boy. There are still pheasant feathers under my right armpit, which can be verified.' The monk went to the Wang family the next morning and inquired about it, and it was indeed so. One day, the Wang family held a vegetarian feast. As Fazhi (Dharma-mind) approached the door, the child suddenly said, 'My teacher is here!' The crowd was amazed by this. The Wang family carried the child to show Fazhi (Dharma-mind). Fazhi (Dharma-mind) stroked the child and said, 'This is my pheasant son.' Then he undressed the child and examined him carefully. There were indeed three pheasant feathers under his armpit. When he reached the age of seven, he should be allowed to leave home. His parents complied with his wishes. When the time came, the child entered the mountain and was tonsured at the age of sixteen. Because he had feathers under his armpit, he was named Tanyi (Cloud-wing). Fazhi (Dharma-mind) transmitted the 'Lotus Sutra' to him, without omitting a single word. After Fazhi (Dharma-mind) passed away, Tanyi (Cloud-wing) became the second patriarch of this mountain.
Great Master Feiyun of Tianyi
The master, named Tanyi (Cloud-wing), whose clan origins have already been mentioned in the previous section. After becoming a monk, he sought the Way everywhere. He first went to Mount Lu and relied on Master Yuan (Huiyuan) to understand the essence of the sect. Then he entered Guanzhong to pay homage to Kumārajīva (a famous translator of Buddhist scriptures), listening to his lectures and translations of scriptures and treatises, becoming unobstructed in understanding and gaining great eloquence. Later, he traveled east to Kuaiji with his fellow student Tanxue (Dharma-study), and thus arrived at Qinwang Mountain, especially liking the Five Peaks and Double Streams, feeling that the scenery there was majestic and magnificent, so...
伐石誅茆為住山計。專誦法華。僅於一紀。一日將曛。有一女子身披彩服。手攜筠籠。內有白豕一隻。大蒜兩根。立於師前泣而言曰。妾山前某氏女。入山采薇。路逢猛虎。奔遁至此。日已夕。草木陰翳。豺狼縱橫。歸無生理。敢托一宿可乎。師稱嫌疑。堅卻不從。女則兩淚哀嗚。師不得已讓以草床。即蒙頂誦經。至於三更號呼疾作。稱腹疼痛。覬師視之。師投以藥。女子痛益甚。叫不絕聲曰。儻得師為我案摩臍腹間。庶得少安。不然即死。佛法以慈悲方便為本。師忍坐觀不一引手見救耶。師曰。吾大戒僧。摩娑女身此何理也。懇求之切。即以巾布裹錫杖頭遙以案摩。斯須告云。已不必矣。翌晨女出庭際。以彩服化祥雲。豕變白象。蒜化雙蓮。女子足躡蓮華。跨象乘雲而謂師曰。我普賢菩薩也。以汝不久當歸我眾。特來相試。觀汝心中如水中月。不可污染。言訖縹緲而去。爾時天上雨華。地皆震動。鄉人聞見莫不稱歎。是日太守孟公顗方晨起視事。忽見南方祥雲氤氳光射庭際。而云下隱隱有金石絲竹之音。訪問得師普賢示化狀。遂並師之道行聞于朝廷。即奉來建寺。額號法華(即今天衣寺是)。時晉安帝義熙十三年也。師享壽七十。圓寂此山。寺僧即真身而加塑焉。歷唐武廢教。眾以其像藏於寺南樹腹中。得不毀。吳
【現代漢語翻譯】 現代漢語譯本 砍伐石頭，砍伐茅草，是爲了在山中居住做準備。專心誦讀《法華經》，已經有十二年了。一天傍晚，有一女子身穿彩色的衣服，手提著竹籠，籠子里有一隻白色的豬和兩根大蒜，站在師父面前哭著說：『我是山前某家的女兒，進山采薇菜，路上遇到了猛虎，奔跑逃到這裡。天色已晚，草木陰暗，豺狼橫行，回去沒有活路了。敢請求借宿一晚可以嗎？』師父以男女授受不親為由，堅決拒絕。女子更加哀傷地哭泣。師父不得已讓她睡在草床上，自己則蒙著頭誦經。到了三更時分，女子突然大聲呼叫，說肚子疼痛，希望師父能看看她。師父給她藥，女子疼痛更加厲害，不停地叫喊說：『如果師父能為我按摩肚臍和腹部，或許能稍微好一些，不然就要死了。佛法以慈悲方便為根本，師父忍心坐視不救嗎？』師父說：『我是受過大戒的出家人，觸控女子的身體，這怎麼可以呢？』女子懇求得非常迫切，師父就用布裹住錫杖的頭，遠遠地為她按摩。過了一會兒，女子說：『已經不需要了。』第二天早晨，女子走到庭院邊，用彩色的衣服化作祥雲，白豬變成白象，大蒜變成兩朵蓮花。女子腳踩蓮花，騎著白象，乘雲而去，對師父說：『我是普賢菩薩（Samantabhadra Bodhisattva），因為你不久將要歸入我的行列，特地來試探你，看你的心像水中的月亮一樣，不可污染。』說完就消失不見了。當時，天上降下花雨，大地都震動起來，鄉里的人聽到和看到這些，沒有不稱讚的。當天，太守孟顗（Meng Yi）早上剛起來處理公務，忽然看到南方祥雲瀰漫，光芒照耀庭院，云下隱隱約約有金石絲竹的聲音。打聽后得知是師父普賢菩薩顯靈的事情，於是將師父的道行稟告朝廷。朝廷就撥款建造寺廟，題名為法華（Fa Hua）（就是今天的天衣寺）。當時是晉安帝義熙十三年。師父享年七十歲，在此山圓寂。寺里的僧人就將他的真身塑成佛像，加以供奉。經歷了唐武宗滅佛的時期，大家將他的佛像藏在寺廟南邊的樹腹中，才得以儲存下來。吳
【English Translation】 English version He cut stones and thatched a hut, planning to dwell in the mountains. He devoted himself to reciting the Lotus Sutra (Fa Hua Jing) for twelve years. One evening, a woman dressed in colorful clothes, carrying a bamboo basket containing a white pig and two cloves of garlic, stood before the master, weeping and saying, 'I am a daughter from a family before the mountain, I entered the mountain to gather ferns, and encountered a fierce tiger on the way, fleeing here. The day is late, the vegetation is dark, jackals and wolves roam freely, and there is no way to return alive. May I dare to ask for a night's lodging?' The master declined due to suspicion. The woman wept even more sadly. The master reluctantly allowed her to sleep on a straw bed, while he covered his head and recited scriptures. At the third watch of the night, the woman suddenly cried out, claiming to have a stomach ache, hoping the master would look at her. The master gave her medicine, but the woman's pain worsened, and she cried out incessantly, saying, 'If the master could massage my navel and abdomen, I might feel a little better, otherwise I will die. The Buddha's teachings are based on compassion and skillful means, can the master bear to sit by and not offer a helping hand?' The master said, 'I am a monk who has taken the great precepts, how can I touch a woman's body?' The woman pleaded so earnestly that the master wrapped the head of his tin staff with a cloth and remotely massaged her. After a while, the woman said, 'It is no longer necessary.' The next morning, the woman went to the courtyard, transformed her colorful clothes into auspicious clouds, the white pig into a white elephant, and the garlic into two lotus flowers. The woman stepped on the lotus flowers, rode the elephant, and ascended into the clouds, saying to the master, 'I am Samantabhadra Bodhisattva (Puxian Pusa), because you will soon join my ranks, I came specifically to test you, to see if your heart is like the moon in the water, unpolluted.' After speaking, she disappeared. At that time, flowers rained down from the sky, and the earth shook. The villagers who heard and saw this all praised it. That day, Prefect Meng Yi (Meng Yi) had just risen in the morning to attend to official duties when he suddenly saw auspicious clouds spreading from the south, with light shining on the courtyard, and faint sounds of metal, stone, silk, and bamboo music beneath the clouds. After inquiring, he learned of the master's manifestation of Samantabhadra Bodhisattva, and reported the master's virtuous conduct to the court. The court then allocated funds to build a temple, named Fa Hua (Lotus) (which is today's Tianyi Temple). It was the thirteenth year of the Yixi reign of Emperor An of the Jin Dynasty. The master lived to the age of seventy and passed away on this mountain. The monks of the temple then sculpted his true body into a Buddha statue and enshrined it. During the period of Emperor Wuzong of the Tang Dynasty's persecution of Buddhism, everyone hid his Buddha statue in the belly of a tree south of the temple, so it was preserved. Wu
越國武肅王特謚飛雲大師云(師事蹟。僧傳．珠林皆紀之。天衣又有本傳實錄。所有異同處謹詳而錄之)。
越州明法師
沙門弘明。生於會稽嬴氏。出家雲門寺。節行孤高。人所具瞻。誦法華經。坐禪禮懺。六時不輟。感凈瓶之水常滿。人謂天諸童子給侍也。一日坐禪次。忽有一虎蹲伏於前。久之乃去。續往永興石姥巖入定。亦有山精來惱。明以腰繩系之。精遜謝求脫。即曰。后不敢來。自爾絕跡。齊永明年也(梁高僧傳)。
京師豫法師
僧慧豫。黃龍人。少務學。游京師。止靈相寺。遍參名師。或聞臧否人物。輒塞耳不聽。誦法華．大涅槃等經。又習禪定。一日寢臥。忽夢三人扣戶。衣冠鮮潔執蓋相迎。問之。答曰。法師應死。故來奉迎。豫曰。小緣未了。可延一年否。遂諾而去。至明年是日。復夢三人如初。因爾而卒。亦齊時也(梁高僧傳)。
京師匱法師
齊朝僧法匱。俗阮氏。少依枳園寺出家。秉性恭默。誦法華經以為行業。凡得嚫施。聚以造像。其家僑居京師大市。一日還家。又至定林。覆在枳園。后三處考覈。皆見師來中食。此日即回舊房。奄然臥卒。其尸香軟手屈二指。眾審其證二果矣。梁武服膺神異。幸其寺設齋。奉來安葬(梁高僧傳)。
京師辯
【現代漢語翻譯】 現代漢語譯本 越國武肅王特別賜予飛雲大師的謚號為『云』(大師的事蹟在《僧傳》、《珠林》中都有記載。《天衣》還有本傳和實錄，所有不同之處都詳細記錄下來)。
越州明法師
沙門弘明，出生于會稽嬴氏。在雲門寺出家。品行高潔，為人所敬仰。誦讀《法華經》，坐禪禮懺，一天六次從不間斷。感應到凈瓶中的水常常是滿的，人們說是天上的童子在侍奉他。一天坐禪時，忽然有一隻老虎蹲伏在他面前，很久才離去。後來前往永興石姥巖入定，也有山精前來騷擾。弘明用腰帶繫住山精，山精道歉請求解脫。弘明說：『以後不敢再來。』從此山精絕跡。那是齊永明年間的事(《梁高僧傳》)。
京師豫法師
僧人慧豫，黃龍人。年少時致力於學業，遊歷京師，住在靈相寺。廣泛參訪名師。如果聽到有人評論人物的是非，就堵住耳朵不聽。誦讀《法華經》、《大涅槃經》等經典，又學習禪定。一天睡覺時，忽然夢見三個人敲門，衣帽鮮艷整潔，拿著傘蓋來迎接他。詢問他們，回答說：『法師您應該去世了，所以前來迎接。』慧豫說：『小小的因緣還沒有了結，可以延緩一年嗎？』三人答應后離去。到第二年這一天，又夢見三個人和之前一樣，因此去世。也是齊朝時的事(《梁高僧傳》)。
京師匱法師
齊朝僧人法匱，俗姓阮。年少時依附枳園寺出家。秉性恭敬沉默。誦讀《法華經》作為日常功課。凡是得到的佈施，都積攢起來用來造像。他家僑居在京師的大市場。一天回到家，又到定林，又在枳園。後來三個地方進行覈實，都看到法師來這裡吃飯。這一天就回到舊房，安然臥床去世。他的屍體散發著香味，手彎曲著兩個手指。眾人審視他的遺證，知道他證得了二果。梁武帝信服他的神異，到他的寺廟設齋，奉命安葬他(《梁高僧傳》)。
京師辯
【English Translation】 English version King Wusu of Yue specially conferred the posthumous title 'Yun' to Master Feiyun (Master's deeds are recorded in both 'Biographies of Eminent Monks' and 'Zhulin'. 'Tianyi' also has its own biography and veritable records, with all differences carefully noted).
Dharma Master Ming of Yuezhou
The Shramana Hongming was born into the Ying family of Kuaiji. He left home at Yunmen Monastery. His conduct was noble and highly respected. He recited the 'Lotus Sutra', practiced meditation, and performed repentance rituals six times a day without fail. He sensed that the water in the pure vase was always full, and people said that heavenly children were serving him. One day, while meditating, a tiger suddenly crouched in front of him and left after a long time. Later, he went to Yongxing Stone Mother Rock to enter Samadhi, and mountain spirits came to disturb him. Hongming tied the mountain spirit with his waist rope, and the spirit apologized and begged to be released. Hongming said, 'Don't dare to come again in the future.' From then on, the mountain spirit disappeared. This happened during the Yongming era of the Qi Dynasty ('Biographies of Eminent Monks of the Liang Dynasty').
Dharma Master Yu of the Capital
The monk Huiyu was from Huanglong. He devoted himself to learning in his youth, traveled to the capital, and stayed at Lingxiang Monastery. He widely visited famous teachers. If he heard anyone commenting on the rights and wrongs of people, he would block his ears and not listen. He recited scriptures such as the 'Lotus Sutra' and the 'Great Nirvana Sutra', and also practiced meditation. One day, while sleeping, he suddenly dreamed of three people knocking on the door, dressed in bright and clean clothes, holding canopies to welcome him. When asked, they replied, 'Dharma Master, you should die, so we have come to welcome you.' Huiyu said, 'My small karmic connections are not yet complete, can it be delayed for a year?' They agreed and left. On the same day of the following year, he dreamed of the same three people as before, and then he passed away. This also happened during the Qi Dynasty ('Biographies of Eminent Monks of the Liang Dynasty').
Dharma Master Kui of the Capital
The monk Fakui of the Qi Dynasty, whose lay surname was Ruan, left home at Zhiyuan Monastery in his youth. He was respectful and silent by nature. He recited the 'Lotus Sutra' as his daily practice. All the offerings he received were accumulated to make statues. His family lived in the big market of the capital. One day, he returned home, then went to Dinglin, and then to Zhiyuan. Later, after verification in three places, they all saw the master come here to eat. On this day, he returned to his old room and passed away peacefully in bed. His body emitted a fragrance, and his hand bent two fingers. The crowd examined the evidence of his passing and knew that he had attained the second fruit. Emperor Wu of Liang admired his miraculous powers and held a vegetarian feast at his temple, ordering him to be buried ('Biographies of Eminent Monks of the Liang Dynasty').
Dharma Master Bian of the Capital
法師
齊有燉煌沙門超辯。幼穎悟。操履深靜。居京師。后自京師達建康。適東越。尋禮名師。還都止定林寺。閑居養素。畢命山林。法華七軸日課一遍。心敏口從。恒有餘力。禮千佛名凡一百五十餘萬拜。不出門者三十餘年。壽七十三而寂。葬全身於寺南。僧祐立碑紀德云(梁高僧傳)。
沙門澄法師
䟦澄。年二十出家為僧。根器魯鈍。惘然無所措。立志誓誦蓮經以求西邁。日記一行。或得半偈。如是勤苦至八十歲方通一部。一日加坐入定。忽見朱衣神人手持請疏曰。天帝奉迎大德䟦澄。師曰。生來愚鈍。隨分誦持。專祈極樂。忉利雖是勝處。非所愿也。神人辭去。又一時。夢七寶大塔。身居第五層。望見七寶城階無有涯際。外有二金剛執杵兩立。數十青衣手執白拂以拂階道。澄問。答曰此是西方寶城階道。來迎䟦澄。夢覺即語弟子曰。汝將吾衣缽營大眾齋。又言汝等此時見千佛否。答云不見。又曰覺非常香氣否。答云咸聞。言已向西奄然而化(靈瑞集)。
金陵雲法師
法師陽羨人。俗周氏。其母始生。見雲氣滿室。因以云爲小字。七歲出家。立名法雲。俊朗英秀卓絕於時。亮法師見而嘆曰。吾之神明殊不及云。此子必棟樑大法矣。師年三十講法華．凈名。機辯風生。學徒輻湊
【現代漢語翻譯】 現代漢語譯本 法師
齊國有一位名叫超辯的燉煌沙門（shāmén，佛教出家人）。他從小就聰明穎悟，品行深沉安靜。起初住在京師，後來從京師到達建康，又去了東越。四處拜訪名師，之後回到都城，住在定林寺。他喜歡安靜地生活，頤養天年，最終在山林中去世。每天背誦一遍《法華經》七卷，心思敏捷，口齒伶俐，總是遊刃有餘。禮拜千佛的名號，總共一百五十多萬拜。三十多年不出門。七十三歲時圓寂，全身葬在寺廟南邊。僧祐為他立碑，記錄他的德行，碑文收錄在《梁高僧傳》中。
沙門澄法師
䟦澄（bá chéng）法師，二十歲出家為僧。因為根器遲鈍，感到茫然不知所措。於是立下志願，發誓誦讀《蓮經》（即《妙法蓮華經》），以求往生西方極樂世界。每天記住一行經文，有時只能記住半句偈語。就這樣勤奮刻苦，直到八十歲才通讀完整部經。有一天，他在禪坐入定的時候，忽然看見一位身穿紅衣的神人，手裡拿著請疏，說：『天帝奉迎大德䟦澄。』法師說：『我生來愚鈍，只是隨緣分誦持經文，一心祈求往生極樂世界。忉利天（dāolìtiān，佛教欲界六天之一，帝釋天所居之處）雖然是殊勝的地方，但不是我所希望的。』神人告辭離去。又有一天，他夢見一座七寶大塔，自己身處第五層。望見七寶城的臺階，無邊無際。外面有兩位金剛，手持金杵，相對而立。幾十位青衣童子，手持白拂，清掃臺階道路。䟦澄法師詢問，回答說：『這是西方寶城的階道，是來迎接䟦澄法師的。』夢醒后，他就告訴弟子說：『你們拿我的衣缽，舉辦大眾齋會。』又問：『你們現在看見千佛了嗎？』弟子回答說：『沒有看見。』又問：『聞到非常香的氣味了嗎？』弟子回答說：『都聞到了。』說完，他就面向西方，安然而逝。（出自《靈瑞集》）
金陵雲法師
法師是陽羨人，俗姓周。他的母親剛生下他時，看見雲氣充滿房間，因此用『云』字作為他的小名。七歲出家，取名為法雲。他天資聰穎，才華出衆，超越同輩。亮法師見到他後感嘆說：『我的神明智慧遠遠不如法雲。這個孩子將來必定是佛法棟樑之材啊！』法師三十歲時，就開始講解《法華經》和《凈名經》（即《維摩詰所說經》），辯才無礙，聽講的學徒像車輪輻條一樣聚集而來。
【English Translation】 English version Master
In the Qi kingdom, there was a śrāmaṇa (Buddhist monk) from Dunhuang named Chao Bian. He was intelligent and insightful from a young age, with a profound and serene demeanor. He initially resided in the capital city, and later traveled from the capital to Jiankang, and then to Dongyue. He visited renowned teachers everywhere, and eventually returned to the capital, settling in Dinglin Temple. He preferred a quiet life, nurturing his nature, and ultimately passed away in the mountains. He recited the seven fascicles of the Lotus Sutra once a day, with a quick mind and eloquent speech, always having ample energy. He prostrated to the names of a thousand Buddhas, totaling more than 1.5 million times. He did not leave his residence for over thirty years. He passed away at the age of seventy-three and was buried whole south of the temple. Sengyou erected a stele to commemorate his virtues, which is recorded in the Biographies of Eminent Monks of the Liang Dynasty.
Śrāmaṇa Cheng, the Dharma Master
Fa Cheng (Bá Chéng) became a monk at the age of twenty. Because his faculties were dull, he felt lost and unsure of what to do. He then made a vow to recite the Lotus Sutra (i.e., The Wonderful Dharma Lotus Flower Sutra) in order to seek rebirth in the Western Pure Land of Ultimate Bliss. He memorized one line of scripture each day, sometimes only half a verse. He worked diligently in this way, and it was not until he was eighty years old that he fully understood the entire sutra. One day, while sitting in meditation, he suddenly saw a divine being dressed in red, holding a petition, saying: 'The Heavenly Emperor respectfully welcomes the virtuous Fa Cheng.' The master said, 'I was born dull-witted, and I only recite the scriptures according to my capacity, wholeheartedly praying for rebirth in the Land of Ultimate Bliss. Although Trāyastriṃśa Heaven (Dāolìtiān, one of the six heavens of the Desire Realm in Buddhism, the abode of Indra) is a wonderful place, it is not what I desire.' The divine being took his leave. Another time, he dreamed of a great seven-jeweled pagoda, and he was on the fifth level. He saw the steps of the seven-jeweled city, which were boundless. Outside, there were two Vajras, holding vajras, standing opposite each other. Dozens of attendants in green robes, holding white whisks, were sweeping the steps. Fa Cheng asked, and they replied: 'These are the steps to the Western Treasure City, and they are here to welcome Fa Cheng.' When he woke up from the dream, he told his disciples: 'Take my robes and alms bowl and hold a great assembly offering.' He then asked: 'Do you see the thousand Buddhas now?' The disciples replied: 'We do not see them.' He then asked: 'Do you smell the extraordinary fragrance?' The disciples replied: 'We all smell it.' After speaking, he faced west and passed away peacefully. (From Lingrui Ji).
Dharma Master Yun of Jinling
The Dharma Master was from Yangxian, with the lay surname Zhou. When his mother gave birth to him, she saw clouds filling the room, so she used 'Yun' (cloud) as his childhood name. He became a monk at the age of seven, and was given the name Fa Yun. He was intelligent, talented, and surpassed his peers. Dharma Master Liang saw him and exclaimed: 'My spiritual wisdom is far inferior to Fa Yun. This child will surely be a pillar of the Dharma!' When the Dharma Master was thirty years old, he began to lecture on the Lotus Sutra and the Vimalakirti Sutra (i.e., Vimalakirti Nirdesa Sutra), with unobstructed eloquence, and the students who came to listen gathered like spokes around a wheel.
。梁武敬之。來主光宅寺。云自息慈即雅尚法華。研精累思。曾往幽巖獨講是經。列石為徒。折松作拂。自唱自導。兼通難問。而又文疏稠疊。前後繁映。嘗於一寺講敷此經。忽感天華狀如飛雪。滿空而下。延于堂內。升空不墜。講訖乃去。時志公道超方外。或來云所曰。吾欲解師子吼。請師為說。師即升猊剖析。志彈指曰。善哉微妙矣。武帝一日以天亢陽。問志曰。何計得雨。志曰云能致雨。當請雲師講經。云講法華。至其澤普洽。天即大霈膏澤。儀同袁昂曰。家有常供養僧。發願愿如雲之慧解。忽夢一僧曰。云法師燈明佛時已講此經。那可卒敵也(續高僧傳)。
後周遠法師
慧遠為僧。器量非淺。身長九尺五寸。腰有九圍。登座說法。雷動蟄驚。時周武欲廢釋道二教。召諸沙門並赴殿集。帝敘曰。朕受天命。養育黎民。世傳三教。考定至理。儒則禮義忠節。於世有宜。須立之。且真佛無像。遙敬在心。而佛塔崇麗。此實無情。何能恩惠。不足留之。朕意如是。諸德如何。於時五百餘僧失色無言。遠出衆曰。陛下云。真佛無像。誠如所言。但耳目生靈。賴經聞佛。藉像表真。若廢之則無以興敬。帝曰。虛空真佛咸自知之。遠曰。漢明已前。經像未至此土。何以不知。帝無對。遠曰。若不藉經教者。三
【現代漢語翻譯】 現代漢語譯本：梁武帝非常尊敬他，邀請他主持光宅寺。據說慧云法師在息慈寺時就雅好《法華經》，深入研究，反覆思考。他曾經到幽靜的山巖獨自講授這部經，排列石頭作為聽眾，折斷松枝當作拂塵，自己唱誦，自己引導，並且精通疑難問題的解答。而且他的文稿疏解稠密，前後互相輝映。他曾經在一個寺廟講授這部經，忽然感到天空中飄落像飛雪一樣的花朵，佈滿天空而下，延伸到殿堂之內，升到空中而不墜落，講經完畢才離去。當時志公禪師的道行超越世俗，有時來到慧云法師的住所說：『我想解開師子吼，請法師為我解說。』慧云法師就登上法座進行剖析，志公禪師彈指讚歎說：『太好了，真是微妙啊！』梁武帝有一天因為天氣亢旱，問志公禪師說：『用什麼辦法可以求得下雨？』志公禪師說：『云能帶來雨水，應當請云法師講經。』慧云法師講《法華經》，等到他的恩澤普遍施及，天空就降下豐沛的甘霖。儀同袁昂說，他家有一個常年供養的僧人，發願希望得到像慧云法師那樣的智慧和理解。忽然夢見一個僧人說：『慧云法師在燃燈佛時期就已經講過這部經了，怎麼可能輕易勝過他呢？』（出自《續高僧傳》）。
後周遠法師
慧遠法師作為僧人，器宇度量不凡，身高九尺五寸，腰圍有九圍。登上法座說法時，聲音洪亮，如同雷鳴，使蟄伏的動物都驚醒。當時後周武帝想要廢除佛教和道教，召集所有沙門到殿中集合。武帝說道：『朕奉天命，養育百姓。世間流傳佛教、道教和儒教，朕要考定其中的至理。儒教的禮義忠節，對於世事有益，應當確立。而且真佛沒有形象，遙遠的敬意存在於心中。而佛塔崇高華麗，這實際上是沒有情感的，怎麼能施加恩惠？不足以保留。朕的意思是這樣，各位德高望重的僧人覺得如何？』當時五百多位僧人臉色蒼白，沒有說話。慧遠法師從人群中站出來說：『陛下說真佛沒有形象，確實如此。但是耳目等有生命的眾生，依賴經典來聽聞佛法，憑藉佛像來表達真理。如果廢除佛像，那麼就沒有辦法興起敬意。』武帝說：『虛空中的真佛自然知道這些。』慧遠法師說：『漢明帝之前，經典和佛像還沒有傳到這裡，人們怎麼就不知道呢？』武帝無言以對。慧遠法師說：『如果不憑藉經典教義，那麼三……』
【English Translation】 English version: Emperor Wu of Liang deeply respected him and invited him to preside over Guangzhai Temple. It is said that when Dharma Master Huiyun was at Xici Temple, he was fond of the 'Lotus Sutra', studying it deeply and contemplating it repeatedly. He once went to a secluded mountain rock to lecture on this sutra alone, arranging stones as listeners and breaking pine branches as a whisk, chanting and guiding himself, and being proficient in answering difficult questions. Moreover, his drafts and commentaries were dense, with the front and back reflecting each other. He once lectured on this sutra in a temple, and suddenly felt flowers like snowflakes falling from the sky, filling the sky and descending, extending into the hall, rising into the air without falling, and only leaving after the lecture was over. At that time, Chan Master Zhigong's practice surpassed the mundane, and he sometimes came to Dharma Master Huiyun's residence and said, 'I want to unravel the lion's roar, please explain it to me.' Dharma Master Huiyun then ascended the Dharma seat to analyze it, and Chan Master Zhigong snapped his fingers and praised, 'Excellent, truly wonderful!' One day, Emperor Wu of Liang asked Chan Master Zhigong because of the drought, 'What method can be used to pray for rain?' Chan Master Zhigong said, 'Clouds can bring rain, one should invite Dharma Master Yun to lecture on the sutra.' Dharma Master Huiyun lectured on the 'Lotus Sutra', and when his grace was universally applied, the sky poured down abundant rain. Yuan Ang, Yitong, said that his family had a monk who was supported year-round, and he vowed to obtain wisdom and understanding like Dharma Master Huiyun. Suddenly, he dreamed of a monk saying, 'Dharma Master Huiyun had already lectured on this sutra during the time of Dipamkara Buddha, how can one easily surpass him?' (From 'Continued Biographies of Eminent Monks').
Dharma Master Huiyuan of the Later Zhou Dynasty
Dharma Master Huiyuan, as a monk, had extraordinary bearing and capacity, standing nine feet five inches tall, with a waist circumference of nine spans. When he ascended the Dharma seat to preach, his voice was loud, like thunder, startling even hibernating animals. At that time, Emperor Wu of the Later Zhou Dynasty wanted to abolish Buddhism and Taoism, and summoned all the Shramanas to gather in the palace. Emperor Wu said, 'I have received the mandate of heaven to nurture the people. Buddhism, Taoism, and Confucianism have been passed down in the world, and I want to examine their ultimate principles. Confucianism's rites, righteousness, loyalty, and integrity are beneficial to worldly affairs and should be established. Moreover, the true Buddha has no form, and distant reverence exists in the heart. But the pagodas are tall and magnificent, which are actually without emotion, how can they bestow grace? They are not worth keeping. This is my intention, what do you think, virtuous monks?' At that time, more than five hundred monks turned pale and remained silent. Dharma Master Huiyuan stood out from the crowd and said, 'Your Majesty says that the true Buddha has no form, which is indeed the case. However, sentient beings with ears and eyes rely on the scriptures to hear the Dharma, and rely on the Buddha's image to express the truth. If the Buddha's image is abolished, then there is no way to arouse reverence.' Emperor Wu said, 'The true Buddha in the void naturally knows these things.' Dharma Master Huiyuan said, 'Before Emperor Hanming, the scriptures and Buddha's images had not yet been transmitted here, how could people not know?' Emperor Wu was speechless. Dharma Master Huiyuan said, 'If one does not rely on the teachings of the scriptures, then the three...'
皇已前未有文字。應曉五常耶。帝無對。遠曰。若以形像無情廢之。則國家七廟豈有情耶。帝曰。七廟朕亦不以為是。遠曰。若廢七廟則不尊先祖。何謂存儒教耶。若三教俱廢則將何以治國乎。帝亦無對。遠曰。陛下今以王力破滅三寶。地獄不揀貴賤。何不怖之。帝曰。但令百姓得樂。何辭地獄。遠曰。陛下以邪見化人。百姓當與陛下同趣阿毗。何樂之有。帝怒。來諸僧且退。后當更集。帝自此行虐。佛道二教並廢。遠乃潛居汲郡西山。專誦法華．維摩各滿千遍。理窟更深。浮囊不捨。至大象中。微開佛化。大隋之初再預剃落。名馳帝闕。下來授洛州沙門都。匡任佛法。遠雖辭免而不允。即而位之(續高僧傳)。
揚州方法師
沙門智方。蜀地人。播名揚越。詞義清富。講法華經至寶塔品。寶塔高妙五百由旬。縱廣二百五十由旬之語。乃曰。何必昔佛國土有此高妙。即此揚州福地亦甚莊嚴。至如彌天七級共日月以爭光。同泰九層與煙雲而競色。方井則倒垂荷葉。圓桶則側布蓮華。似安住之居南。類尼佉之鎮北。耳聞目見。庶可聯衡。其出語成章若此。時有寶海法師。嘗對武帝敷揚。是日在座布難曰。經中三變土田。此方改穢令凈。亦能變凡成聖否。方曰。化佛甚多。陋故須廣。凡聖自爾。何勞改變。海又
【現代漢語翻譯】 現代漢語譯本： 皇上在之前還沒有文字的時候，應該懂得五常（仁、義、禮、智、信）嗎？皇帝沒有回答。遠法師說：『如果因為（佛像）沒有感情就廢除它，那麼國家宗廟裡的七座神廟難道就有感情嗎？』皇帝說：『七座神廟我也不認為是正確的。』遠法師說：『如果廢除七座神廟，就是不尊重先祖，還談什麼儲存儒教呢？如果三教（儒、釋、道）都廢除，那麼將用什麼來治理國家呢？』皇帝仍然沒有回答。遠法師說：『陛下現在憑藉王力破滅三寶（佛、法、僧），地獄不會因為貴賤而有所分別，為什麼不害怕呢？』皇帝說：『只要百姓能夠快樂，我不在乎下地獄。』遠法師說：『陛下用邪見教化百姓，百姓將會和陛下一起墮入阿毗地獄（梵文Avīci的音譯，意為無間地獄），有什麼快樂可言呢？』皇帝發怒，命令眾僧退下，說：『以後再聚集。』皇帝從此開始暴虐，佛、道二教都被廢除。遠法師於是隱居在汲郡西山，專心誦讀《法華經》、《維摩詰經》，各滿一千遍，對佛理的理解更加深刻，弘揚佛法的願望沒有改變。到了大象年間，稍微開始弘揚佛法。大隋朝建立之初，再次參與剃度出家，名聲傳到京城。朝廷下令授予他洛州沙門都（管理洛州僧侶的官職），讓他匡正佛法。遠法師推辭不接受，但朝廷不允許，最終就任了這個職位（出自《續高僧傳》）。 揚州方法師 沙門智方，是蜀地人，在揚州一帶很有名氣，言辭和義理都很清晰豐富。講解《法華經》到寶塔品時，講到寶塔高妙五百由旬（古印度長度單位），縱廣二百五十由旬的說法，於是說：『何必說過去佛的國土才有這樣高妙的寶塔呢？就是這揚州福地也很莊嚴。』比如彌天寺的七級佛塔，與日月爭輝；同泰寺的九層佛塔，與煙雲比美。方井就像倒垂的荷葉，圓桶就像側面鋪開的蓮花。像安住寺一樣位於南方，類似尼佉寺一樣鎮守北方。耳聞目見，都可以相提並論。』他說話寫文章就是這樣。當時有寶海法師，曾經對梁武帝弘揚佛法，這天在座設下難題說：『經中說三變土田，此方改變污穢使之清凈，也能變凡成聖嗎？』智方回答說：『化佛很多，簡陋的地方需要擴大。凡夫和聖人自然如此，何必改變呢？』寶海又問
【English Translation】 English version: Before the Emperor had writing, should he have understood the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness)? The Emperor did not answer. Dharma Master Yuan said, 'If you abolish (Buddhist images) because they have no feelings, then do the seven ancestral temples of the state have feelings?' The Emperor said, 'I also do not think the seven ancestral temples are correct.' Dharma Master Yuan said, 'If you abolish the seven ancestral temples, then you are not respecting the ancestors. How can you talk about preserving Confucianism? If the three teachings (Confucianism, Buddhism, and Taoism) are all abolished, then what will you use to govern the country?' The Emperor still did not answer. Dharma Master Yuan said, 'Your Majesty is now using the power of the king to destroy the Three Jewels (Buddha, Dharma, Sangha). Hell does not discriminate between the noble and the lowly. Why are you not afraid?' The Emperor said, 'As long as the people can be happy, I do not care about going to hell.' Dharma Master Yuan said, 'Your Majesty is using heretical views to teach the people. The people will go to Avīci (Sanskrit for 'hell of incessant suffering') with Your Majesty. What happiness is there?' The Emperor was angry and ordered the monks to retreat, saying, 'We will gather again later.' From then on, the Emperor became tyrannical, and Buddhism and Taoism were both abolished. Dharma Master Yuan then lived in seclusion in the Western Mountains of Jiqun, focusing on reciting the Lotus Sutra and the Vimalakirti Sutra, each a thousand times. His understanding of Buddhist principles deepened, and his desire to promote Buddhism did not change. During the Daxiang era, he slightly began to promote Buddhism. At the beginning of the Great Sui Dynasty, he again participated in ordination, and his name spread to the capital. The court ordered him to be appointed as the Chief of the Sangha of Luoyang (an official position managing the monks of Luoyang), to rectify Buddhism. Dharma Master Yuan declined to accept, but the court did not allow it, and he eventually took the position (from Continued Biographies of Eminent Monks). Dharma Master Fang of Yangzhou The śrāmaṇa (Buddhist monk) Zhifang was a native of Shu, famous in the Yangzhou area, with clear and rich words and meanings. When lecturing on the Lotus Sutra to the chapter on the Jeweled Stupa, when speaking of the jeweled stupa being lofty and wondrous, five hundred yojanas (an ancient Indian unit of length) in height, and two hundred and fifty yojanas in width and breadth, he said, 'Why must we say that only the lands of past Buddhas have such lofty and wondrous stupas? This blessed land of Yangzhou is also very magnificent.' For example, the seven-storied pagoda of Mitian Temple competes with the sun and moon for brilliance; the nine-storied pagoda of Tongtai Temple rivals the clouds for beauty. Fangjing is like an inverted lotus leaf, and the round bucket is like a lotus flower spread out on its side. It is located in the south like Anzhu Temple, and guards the north like Niqie Temple. What is heard and seen can be compared.' That is how he spoke and wrote. At that time, there was Dharma Master Baohai, who had once promoted Buddhism to Emperor Wu of Liang. On this day, he posed a difficult question in the assembly, saying, 'The sutra speaks of the three transformations of the land. This place changes filth into purity. Can it also transform the mundane into the sacred?' Zhifang replied, 'There are many manifested Buddhas, and humble places need to be expanded. The mundane and the sacred are naturally so. Why bother to change them?' Baohai then asked
難曰。若爾則六十小劫謂如食頃。但是聖睹。凡不能睹。凡聖俱睹。凡聖俱聖乎。方笑曰。高座何曾道此。乃是自道自難耳。海覺失言。乃調之曰。三隔木升。何謂智方。方尋聲曰。既瓦礫洿池。那稱寶海。眾笑而散(續高僧傳)。
真乘凈法師
慧凈真乘人。家世業儒。生知天挺。日誦八千言。罕有儔比。至於名簡帝心。官僚仰止。貞觀十三年來三教學士于弘文殿抗論。召凈講法華經。道士蔡晃講道論。晃問曰。經稱序品第一。未審序第何分。凈曰。如來入定放光雨華。為破二之洪基。作明一之由漸。故曰序也。第者為居。一者為始。序最居先。故稱第一。晃曰。第者弟也。為弟則不得稱一。言一則不得稱第。兩字矛盾。何以會通。凈曰。向不云乎。第者為居。一者為始。先生不領前言。而謬陳后難。晃曰。師言不出唇。何所可領。凈曰。菩薩說法。聲震十方。道士在座。如迷如醉。晃曰。野干說法。何由可聞。凈曰。天宮嚴衛。理絕獸蹤。道士神惛。謂人為畜。天情大悅。合座歡踴而散。凈之樞機吾教。其若斯焉(續高僧傳)。
三藏竭法師
宋元嘉初。有黃龍沙門曇無竭者。精勤苦行。常誦法華普門品。與徒屬二十五人西遊天竺。備經險難。竭志彌堅。既達舍衛。路逢群像。竭䖍心誦
【現代漢語翻譯】 現代漢語譯本： 問：如果像你說的，那麼六十小劫就像一頓飯的時間那麼短。但這只是聖人才能看到的，凡人看不到。是凡人和聖人都能看到，還是凡人和聖人都成了聖人呢？ 智方笑著說：『我哪裡說過這樣的話？這只是你自己說，自己反駁罷了。』海覺意識到自己說錯了話，就緩和氣氛說：『三隔木升，這是什麼意思？智方。』智方立刻迴應說：『既然是瓦礫和污水坑，又怎麼能稱為寶海呢？』大家笑著散開了。（《續高僧傳》）
真乘凈法師
慧凈，法號真乘，家世代是儒生。天生聰慧，每天能背誦八千字，很少有人能比得上。甚至他的名聲傳到皇帝那裡，官員們都仰慕他。貞觀十三年，他來到弘文殿與三教學士辯論。皇帝召見慧凈講解《法華經》，道士蔡晃講解道論。蔡晃問道：『經中說《序品第一》，不知道這個「序第」是什麼意思？』慧凈回答說：『如來入定，放出光明，降下花雨，是爲了破除二乘的根本，開顯一乘的漸進之法。所以稱為「序」。「第」是次第、位置的意思，「一」是開始的意思。序排在最前面，所以稱為「第一」。』蔡晃說：『「第」是「弟」的意思，如果是「弟」，就不能稱為「一」；說「一」就不能稱為「第」。這兩個字互相矛盾，怎麼解釋呢？』慧凈說：『我剛才不是說了嗎？「第」是次第、位置的意思，「一」是開始的意思。先生不理解我之前說的話，卻謬誤地提出後面的問題。』蔡晃說：『你的話沒有說出口，我怎麼能理解呢？』慧凈說：『菩薩說法，聲音震動十方世界。道士你坐在座位上，卻像迷路了一樣，像喝醉了一樣。』蔡晃說：『野獸說法，怎麼可能聽得到呢？』慧凈說：『天宮有嚴格的守衛，絕對沒有野獸的軌跡。道士你神志昏聵，把人當成了畜生。』皇帝非常高興，滿座的人歡欣鼓舞地散開了。慧凈的機智應變，在我們的佛教中，就是這樣啊！（《續高僧傳》）
三藏竭法師
宋元嘉初年，有位來自黃龍寺的沙門，名叫曇無竭（Dharmakshema，意為法護）。他精進勤奮，苦行修行，經常誦讀《法華經·普門品》。他與二十五個弟子一起西行前往天竺（India）。經歷了各種艱難險阻，他的意志更加堅定。到達舍衛城（Shravasti）后，在路上遇到一群大象。曇無竭虔誠地誦讀……
【English Translation】 English version: Question: If that's the case, then sixty small kalpas are as short as the time it takes to eat a meal. But this is only visible to sages, not to ordinary people. Is it visible to both ordinary people and sages, or do both ordinary people and sages become sages? Zhi Fang laughed and said, 'Where did I ever say such a thing? This is just you speaking for yourself and refuting yourself.' Hai Jue realized he had misspoke, so he smoothed things over by saying, 'Three separated by wood rise, what does that mean, Zhi Fang?' Zhi Fang immediately responded, 'Since it's rubble and a cesspool, how can it be called a treasure sea?' Everyone laughed and dispersed. (Continued Biographies of Eminent Monks)
Dharma Master Zhencheng Jing
Hui Jing, Dharma name Zhencheng (True Vehicle), came from a family of scholars. He was born intelligent and could recite eight thousand words a day, rarely matched by anyone. His fame even reached the emperor's heart, and officials admired him. In the thirteenth year of the Zhenguan era, he came to the Hongwen Hall to debate with scholars of the three teachings. The emperor summoned Hui Jing to lecture on the Lotus Sutra, and the Daoist Cai Huang lectured on Daoist theories. Cai Huang asked, 'The sutra says Chapter One: Introduction, I don't know what the meaning of "Introduction Chapter" is?' Hui Jing replied, 'The Tathagata (Thus Come One) entered samadhi (meditative absorption), emitted light, and rained down flowers, in order to break the foundation of the two vehicles and reveal the gradual path of the one vehicle. Therefore, it is called "Introduction". "Chapter" refers to order and position, and "One" refers to the beginning. The introduction comes first, so it is called "Chapter One".' Cai Huang said, '"Chapter" means "younger brother", if it is "younger brother", it cannot be called "One"; if you say "One", you cannot say "Chapter". The two words contradict each other, how can you reconcile them?' Hui Jing said, 'Didn't I just say that? "Chapter" refers to order and position, and "One" refers to the beginning. Sir, you don't understand what I said earlier, but mistakenly raise later difficulties.' Cai Huang said, 'Your words didn't come out of your lips, how can I understand them?' Hui Jing said, 'When a Bodhisattva (Enlightenment Being) preaches the Dharma (teachings), the sound shakes the ten directions. You, Daoist, sit in your seat, but you are like someone lost, like someone drunk.' Cai Huang said, 'How can one hear a jackal preaching the Dharma?' Hui Jing said, 'The heavenly palace has strict guards, and there is absolutely no trace of beasts. Daoist, your mind is confused, and you regard people as animals.' The emperor was very pleased, and everyone in the hall rejoiced and dispersed. Hui Jing's resourcefulness is like this in our Buddhism! (Continued Biographies of Eminent Monks)
Tripitaka (Three Baskets) Master Jie
In the early years of the Yuanjia period of the Song Dynasty, there was a Shramana (monk) from Huanglong Temple named Dharmakshema (曇無竭, meaning Dharma Protector). He was diligent and assiduous, practicing asceticism, and often recited the Universal Gate Chapter of the Lotus Sutra. He traveled west to India (天竺, Tianzhu) with twenty-five disciples. Having experienced various hardships and dangers, his will became even stronger. After arriving at Shravasti (舍衛, Shewei), he encountered a group of elephants on the road. Dharmakshema devoutly recited...
念。遂感師子從林逃出。像即奔退。復有野牛群吼而至。將欲加害。竭勵念如初。忽有大鷲飛來。驚散無蹤。因得免脫(法苑珠林)。
朗法師
僧法朗。誦持蓮經有功。一夜夢入冥。冥官問所業。即提筆判云。三惡道塞。人天路通。見佛勤行。化城莫止。可示天宮。見當來處(靈瑞賦註文)。
秦州昭上人
魏永泰中。秦州丹嶺寺有僧僧昭。賦性間逸。常樂遊觀。一日至滎山見瀑布之下有一巖穴。遂行入。可五六里。復出穴。向東北行石澗數里。忽見一屋飛塵沒膝。四望深林。須臾逢一僧。年六十許。云眉丈餘盤掛耳上。忻然相接。問之。答曰。我同學三人來此避世。一人未返。一入滅定。乃問今日何人為王等。遂取穀穗搗之具膳。僧問昭曰。汝常誦甚經。昭曰誦法華經。僧撼頭曰大好精進業。即指東屋格上許經並我誦者。欲得聞否。昭合掌唯然。僧便誦之。聲韻朗徹達于宵旦。昭苦睡。僧曰。但自睡。我常如此。明晨又設食。昭謝而辭退。僧亦不留。但言我同學出去。汝若值之。必大開悟。昭既返。即結友重尋。不見所在(續靈瑞集)。
元魏乘法師
元魏北代有乘禪師。受持法華。精進匪懈。命終托河東薜氏為第五子。生而能言宿世事。不樂處俗。意復為僧。其父任泗州
【現代漢語翻譯】 現代漢語譯本：於是（他）唸誦（佛號），隨即感到有獅子從森林中逃出，大象也奔跑退卻。又有野牛群吼叫著而來，將要加害於他，（他）竭盡全力唸誦如初。忽然有一隻大鷲飛來，驚散了野牛群，無影無蹤，因此得以免於災禍。（出自《法苑珠林》）。
朗法師
僧人法朗，誦持《蓮經》（指《妙法蓮華經》）有功德。一夜夢中進入陰間，冥官問他所修的功業，隨即提筆判決說：『三惡道（指地獄、餓鬼、畜生三道）的門路被堵塞，人天道（指人道和天道）的道路暢通。見佛（指見到佛）后要勤奮修行，不要停留在化城（比喻虛幻的境界）。可以讓他看看天宮，看看將來的去處。』（出自《靈瑞賦註文》）。
秦州昭上人
北魏永泰年間，秦州丹嶺寺有位僧人名叫僧昭，天性閑散安逸，常常喜歡遊玩觀賞。一天，他到滎山，看見瀑布下面有一個巖洞，於是走進去，大約走了五六里，又從洞中出來，向東北方向沿著石澗走了幾里路，忽然看見一間房屋，灰塵沒過膝蓋。四處望去都是茂密的森林。一會兒，遇到一位僧人，年紀六十多歲，眉毛有一丈多長，盤繞著掛在耳朵上，非常高興地接待了他。僧昭問他是誰，僧人回答說：『我的三個同學來這裡隱居避世，一人還沒有回來，一人已經入滅定（指進入禪定狀態）。』於是僧昭問現在是什麼人做國王等等。僧人就取來穀穗搗碎，準備飯食。僧人問僧昭說：『你平時誦讀什麼經？』僧昭說誦讀《法華經》（指《妙法蓮華經》）。僧人搖著頭說：『非常好，這是精進的修行事業。』隨即指著東屋架子上的許多經書，說『連同我誦讀的，你想聽嗎？』僧昭合掌說『是的』。僧人就開始誦讀，聲音洪亮清晰，一直到天亮。僧昭睏倦想睡覺，僧人說：『你只管睡，我經常這樣。』第二天早晨又準備了食物。僧昭感謝后告辭離開，僧人也沒有挽留，只是說：『我的同學出去了，你如果遇到他，一定會大開悟。』僧昭回去後，就結伴重新尋找，沒有找到那個地方。（出自《續靈瑞集》）。
元魏乘法師
元魏北代有位乘禪師，受持《法華經》（指《妙法蓮華經》），精進不懈怠。命終后投生到河東薜氏家做第五個兒子，生下來就能說話，記得前世的事情，不喜歡過世俗生活，心裡又想出家做僧人。他的父親讓他去泗州。
【English Translation】 English version: Thereupon, he recited (the Buddha's name), and immediately felt lions fleeing from the forest, and elephants running away in retreat. Then a herd of wild oxen roared and came, intending to harm him, (he) exerted all his strength to recite as before. Suddenly, a large eagle flew over, startling the wild oxen, scattering them without a trace, and thus he was spared from disaster. (From 'Fa Yuan Zhu Lin').
Master Lang
The monk Fa Lang, had merit from reciting and upholding the 'Lotus Sutra' (referring to the '妙法蓮華經'). One night, he dreamed of entering the underworld. The underworld official asked about his deeds. Immediately, he picked up a pen and judged, saying: 'The paths to the three evil realms (referring to the hell, hungry ghost, and animal realms) are blocked, and the paths to the human and heavenly realms are open. After seeing the Buddha (referring to seeing the Buddha), diligently practice, do not stop at the transformation city (a metaphor for an illusory state). He can be shown the heavenly palace, and see where he will go in the future.' (From 'Ling Rui Fu Zhu Wen').
Qin Zhou, the Venerable Zhao
During the Yongtai period of the Northern Wei Dynasty, there was a monk named Seng Zhao at Danling Temple in Qin Zhou. He was by nature leisurely and carefree, and often enjoyed traveling and sightseeing. One day, he went to Ying Mountain and saw a cave under a waterfall, so he walked in. After walking about five or six li, he came out of the cave and walked northeast along a stone stream for several li. Suddenly, he saw a house with dust knee-deep. Looking around, there were dense forests everywhere. After a while, he met a monk, about sixty years old, with eyebrows more than a zhang long, coiled and hanging on his ears. He greeted him with great joy. Seng Zhao asked who he was, and the monk replied: 'My three fellow practitioners came here to live in seclusion, one has not yet returned, and one has entered extinction samadhi (referring to entering a state of meditative absorption).' So Seng Zhao asked who was the king today, etc. The monk then took grain ears and pounded them to prepare food. The monk asked Seng Zhao: 'What sutra do you usually recite?' Seng Zhao said he recited the 'Lotus Sutra' (referring to the '妙法蓮華經'). The monk shook his head and said: 'Very good, this is a diligent practice.' Then he pointed to many sutras on the shelf in the east room, saying, 'Including what I recite, would you like to hear it?' Seng Zhao clasped his hands and said 'Yes.' The monk then began to recite, his voice loud and clear, lasting until dawn. Seng Zhao was sleepy and wanted to sleep, and the monk said: 'Just sleep, I am always like this.' The next morning, he prepared food again. Seng Zhao thanked him and said goodbye, and the monk did not keep him, but said: 'My fellow practitioner has gone out, if you meet him, you will surely have a great enlightenment.' After Seng Zhao returned, he gathered friends to search again, but could not find the place. (From 'Xu Ling Rui Ji').
Master Cheng of the Yuan Wei Dynasty
During the Northern Wei Dynasty, there was a Chan master named Cheng, who upheld the 'Lotus Sutra' (referring to the '妙法蓮華經'), diligently and without懈怠. When he died, he was reborn as the fifth son of the Xue family in Hedong. He was able to speak from birth, remembered his past lives, and did not like to live a secular life. He wanted to become a monk again in his heart. His father sent him to Si Zhou.
刺史。隨父赴官。便往中山七帝寺。恍然記得昔經行處。因尋本時弟子語曰。汝頗記從吾渡水往狼山時否。乘禪師者我身是也。房中靈機可送除之。父母恐其出家。便與納室。爾後即忘宿命之事。而常興厭離。端拱靜居(續高僧傳)。
齊州湛法師
僧志湛。齊州人。賦性純厚。省緣質直。唯以仁慈為本。住人頭山䆳谷啣草寺。長誦法華。未嘗少置。將終之日。志公奏梁武曰。北方啣草寺須陀洹聖僧。今日滅度。內外聞之。皆悉遙禮。湛之亡也。寂無餘惱。端然而化。兩手各舒一指。適有梵僧議曰。舒一指者證初果也。道俗崇敬。以全身塔于本山。鳥獸不污。今猶存焉(續高僧傳)。
江陵遷法師
吳郡僧僧遷。出於嚴氏。自幼神俊。識者奇之。師侍法師道則。則亦權行外彰。深相推重。遷游講肆。縱辯天垂。梁高祖來興善殿義集。帝重其聰銳。乃降家僧之禮。遷自弱冠便誦蓮經。數溢六千。一日坐而若寐。夢見普賢香光照燭親為摩頂。書而不傳。至於大。漸方陳同志。法華．大品．涅槃等十八部經。各講數十遍。皆制義疏。流傳後學。后歸寂。窆江陵中華山(續高僧傳)。
南澗觀法師
慧觀為僧。聽南澗寺仙法師講。乃為領袖。後由感疾閉戶不出。專誦法華。祈誠懺悔。其
【現代漢語翻譯】 現代漢語譯本： 刺史（地方長官）。跟隨父親去上任。便前往中山七帝寺。忽然間記得以前曾經來過這裡。於是尋找以前的弟子，對他說：『你還記得我帶你渡水去狼山的事情嗎？當時乘坐禪師的人就是我。房間里的靈機可以送走了。』父母擔心他出家，便給他娶了妻子。此後就忘記了前世的事情，但常常感到厭倦，喜歡安靜地居住。（出自《續高僧傳》）。
齊州湛法師 僧人志湛，齊州人。天性純樸敦厚，減少俗務，秉性正直，唯以仁慈為根本。住在人頭山䆳谷啣草寺，長期誦讀《法華經》，從未停止過。臨終的時候，志公上奏梁武帝說：『北方啣草寺的須陀洹（梵文Srotāpanna，預流果）聖僧，今天圓寂了。』宮廷內外聽到這個訊息，都遙向他致敬。志湛去世的時候，沒有絲毫痛苦，端坐而化。兩隻手各伸出一根手指。恰好有梵僧議論說：『伸出一根手指，是證得了初果。』道俗都很崇敬他，將他的全身建塔于本山。鳥獸不侵擾，至今仍然存在。（出自《續高僧傳》）。
江陵遷法師 吳郡僧人僧遷，出自嚴氏。從小就顯得聰慧過人，有見識的人都覺得他很奇特。僧遷侍奉法師道則，道則也權勢顯赫，非常器重他。僧遷遊歷于講經場所，辯才無礙，如同天河傾瀉。梁高祖在興善殿舉行義集，皇帝看重他的聰敏銳利，於是對他行以對待在家僧人的禮節。僧遷從年輕時就開始誦讀《蓮經》，誦讀的次數超過六千遍。有一天坐著好像睡著了，夢見普賢（梵文Samantabhadra）菩薩的香光照耀，親自為他摩頂。這件事他寫了下來但沒有外傳。等到長大后，才逐漸向志同道合的人陳述。他對於《法華經》、《大品般若經》、《涅槃經》等十八部經典，各講了幾十遍，都撰寫了義疏，流傳給後來的學人。後來圓寂，埋葬在江陵中華山。（出自《續高僧傳》）。
南澗觀法師 慧觀出家為僧，聽南澗寺仙法師講經，成為其中的領袖。後來因為生病閉門不出，專心誦讀《法華經》，虔誠地祈禱懺悔。
【English Translation】 English version: The Prefectural Governor. Following his father to his official post, he went to the Seven Emperors Temple in Zhongshan. He suddenly remembered that he had been there before. So he sought out a former disciple and said, 'Do you remember when I took you across the river to Wolf Mountain? The Chan master riding on the boat was me. The spiritual mechanism in the room can be sent away.' His parents, fearing that he would become a monk, arranged a marriage for him. After that, he forgot about his past life, but he often felt weary and preferred to live quietly. (From 'Continued Biographies of Eminent Monks').
Dharma Master Zhan of Qizhou The monk Zhi Zhan, a native of Qizhou, was pure and honest by nature, reducing worldly affairs and being straightforward in character. He took compassion as his foundation. He lived in Xiancao Temple in the 䆳 Valley of Mount Rentou, constantly reciting the 'Lotus Sutra' without ever stopping. On the day of his death, Zhi Gong reported to Emperor Wu of Liang, 'The Srotāpanna (stream-enterer) holy monk of Xiancao Temple in the north has passed away today.' Those inside and outside the court, upon hearing this news, all paid their respects from afar. When Zhi Zhan passed away, he had no remaining afflictions and transformed peacefully while sitting upright. Each of his hands extended one finger. A Brahmin monk happened to comment, 'Extending one finger signifies the attainment of the first fruit.' Both monks and laypeople revered him, and his entire body was enshrined in a pagoda on the mountain where he lived. Birds and beasts did not defile it, and it still exists today. (From 'Continued Biographies of Eminent Monks').
Dharma Master Qian of Jiangling The monk Seng Qian of Wujun, came from the Yan family. From a young age, he showed remarkable intelligence, and those with discernment considered him extraordinary. He served Dharma Master Dao Ze, who also wielded considerable power and held him in high regard. Qian traveled to lecture halls, his eloquence flowing like a cascading river. When Emperor Gaozu of Liang held a gathering on the meaning of Buddhist texts at the Xingshan Hall, the emperor valued his intelligence and sharpness, and thus treated him with the respect due to a lay monk. From a young age, Qian began reciting the 'Lotus Sutra,' reciting it over six thousand times. One day, while sitting as if asleep, he dreamed of Samantabhadra (Universal Worthy) Bodhisattva's fragrant light illuminating him and personally touching his head. He wrote this down but did not share it widely. As he grew older, he gradually shared his aspirations with like-minded individuals. He lectured on eighteen scriptures, including the 'Lotus Sutra,' the 'Large Perfection of Wisdom Sutra,' and the 'Nirvana Sutra,' each several dozen times, and wrote commentaries on them, which were passed down to later students. Later, he passed away and was buried on Mount Zhonghua in Jiangling. (From 'Continued Biographies of Eminent Monks').
Dharma Master Guan of Nanjian Hui Guan became a monk and listened to Dharma Master Xian of Nanjian Temple lecture, becoming a leader among them. Later, due to illness, he closed his doors and did not go out, focusing on reciting the 'Lotus Sutra' and sincerely praying for repentance.
疾遂瘳。自是不輟其業。梁武欽敬來住南澗寺。弘講法華。詞富義健。皆出人意表。故時諺曰。迦羅語。慧觀錄。時人繕寫如珠玉(靈瑞集)。
荊州忍禪師
僧法忍。江陵人。出家天皇寺。戒行具足。專持法華．維摩。日常兩遍。眾聚多喧。遂往荊州覆船巖下頭陀靜觀。經三十年。自入山來。無求外護。粒食乏絕。繼以水果。或七日一食。曾於一夏費米三斗。自恣猶有五升。龕室容膝。未嘗外涉。一日忽有一象來於龕所后。旬日染恙。右脅而化。衣缽塵朽。眾估其價。不直十文。後梁時也(續高僧傳)。
玉泉懔法師
後梁僧法懔。枝江嚴氏子。始十五歲。識見迥異。依玉泉寺出家。不著繒纊。乞食自資。大布為衣。禪念為業。長誦法華。脅不沾床。遊方參尋。無遠不屆。氣貌清肅。見者莫不揖其高風。嘗至岱嶽。遇一縣令。問以公驗。懔常賚蓮經一函。乃曰。此函內有行文。撿覓不見。令怒。答曰。此經是諸佛所行之跡。貧道履而行之。即懔之行文也。令遣囚之。七日不與食。但一心誦經。令感惡夢。遂懺悔釋之。后居默山。坐亡巖下。人聞異香。旬日方消(續高僧傳)。
鄂州朗法華
僧朗。俗許氏。南陽人也。既冠脫俗。尋預僧科。多住鄂渚。常養一猴一犬。師以木盂
【現代漢語翻譯】 現代漢語譯本：他的疾病很快痊癒。從此以後，他沒有停止他的事業。梁武帝欽佩他，請他住在南澗寺，弘揚講解《法華經》。他的文辭豐富，義理精闢，都超出人們的意料。所以當時有諺語說：『迦羅的語言，慧觀的記錄。』當時的人們抄寫他的作品，像對待珍珠美玉一樣（出自《靈瑞集》）。
荊州忍禪師
僧人法忍，江陵人。在天皇寺出家，戒律清凈具足，專心持誦《法華經》和《維摩經》，每天誦讀兩遍。因為大眾聚集的地方太過喧鬧，於是前往荊州覆船巖下，進行頭陀苦行，靜默觀修。經歷了三十年。自從入山以來，不尋求外在的護持，糧食缺乏斷絕，就以水果為繼。有時七天才吃一頓飯。曾經在一個夏天只用了三斗米，自恣日（佛教節日）時還剩下五升。他的禪房狹小到只能容納膝蓋，從不外出。有一天，忽然有一頭大象來到他的禪房後面。十天後，染病，右脅著地而去世。他的衣缽已經塵土朽壞，人們估計它的價值，不值十文錢。這是後梁時期的事情（出自《續高僧傳》）。
玉泉懔法師
後梁僧人法懔，是枝江嚴氏的兒子。十五歲時，他的見識就與衆不同。在玉泉寺出家，不穿絲綿衣物，靠乞食來維持生活，用粗布做衣服，以禪定唸誦為事業。長期誦讀《法華經》，脅不沾床（形容精進修行）。四處遊歷參訪，沒有遙遠的地方不到達。他的氣度容貌清凈嚴肅，見到他的人沒有不敬佩他的高尚品格。曾經到達岱嶽，遇到一位縣令，縣令向他索要公驗（通行證）。法懔常常帶著一部《蓮經》（即《法華經》），於是說：『這部經里有我的行文。』縣令檢查尋找卻找不到，非常生氣。法懔回答說：『這部經是諸佛所行走的足跡，貧道遵循著它而行，這就是貧道的行文。』縣令將他囚禁起來，七天不給他食物。法懔只是專心誦經。縣令因此做了惡夢，於是懺悔並釋放了他。後來他居住在默山，在坐亡巖下坐化。人們聞到奇異的香味，過了十天才消散（出自《續高僧傳》）。
鄂州朗法華
僧人朗，俗姓許，是南陽人。成年後就脫離世俗，不久參加僧侶的選拔。大多住在鄂渚，常常養著一隻猴子和一隻狗。法師用木製的盂...
【English Translation】 English version: His illness quickly subsided. From then on, he never ceased his work. Emperor Wu of Liang admired him and invited him to reside at Nanjian Temple, where he propagated and lectured on the 'Lotus Sutra' (Fahua Jing). His words were rich and his meanings profound, all exceeding people's expectations. Therefore, there was a saying at the time: 'Kala's words, Hui Guan's records.' People at the time copied his works as if they were pearls and jade (from 'Ling Rui Ji').
Chan Master Ren of Jingzhou
The monk Fa Ren, a native of Jiangling, left home at Tianhuang Temple. He was complete in precepts and practice, and devoted himself to upholding the 'Lotus Sutra' and the 'Vimalakirti Sutra', reciting them twice daily. Because the gatherings of the assembly were too noisy, he went to Fuchuan Rock in Jingzhou to practice asceticism and silent contemplation. He spent thirty years there. Since entering the mountain, he had not sought external support. Lacking food, he subsisted on fruit. Sometimes he ate only once every seven days. He once spent only three dou (a unit of dry measure) of rice in one summer, and still had five sheng (a smaller unit of dry measure) left over after the self-indulgence day (a Buddhist holiday). His small meditation chamber could barely accommodate his knees, and he never went out. One day, an elephant suddenly came to the back of his chamber. Ten days later, it fell ill and died lying on its right side. His robes and bowl were covered in dust and decay, and people estimated their value to be less than ten coins. This was during the Later Liang Dynasty (from 'Xu Gao Seng Zhuan').
Dharma Master Lin of Yuquan
The monk Fa Lin of the Later Liang Dynasty, was a son of the Yan family of Zhijiang. From the age of fifteen, his understanding was extraordinary. He left home at Yuquan Temple, not wearing silk or floss, and supporting himself by begging for food. He wore coarse cloth and made meditation and recitation his practice. He recited the 'Lotus Sutra' for a long time, never lying down to sleep. He traveled and visited various places, reaching even the most remote areas. His demeanor was pure and solemn, and all who saw him paid homage to his noble character. He once arrived at Mount Dai, where he met a county magistrate who asked him for his official credentials (gong yan). Lin always carried a copy of the 'Lotus Sutra' (Lian Jing), and said, 'This sutra contains my credentials.' The magistrate searched but could not find them, and became angry. Lin replied, 'This sutra is the path walked by all the Buddhas, and I follow it. This is my credential.' The magistrate imprisoned him, and did not give him food for seven days. Lin only concentrated on reciting the sutra. The magistrate then had nightmares, and repented and released him. Later, he lived on Mount Mo, and passed away sitting under Zuo Wang Rock. People smelled a strange fragrance, which did not dissipate for ten days (from 'Xu Gao Seng Zhuan').
Lang, the 'Lotus Sutra' Master of Ezhou
The monk Lang, whose lay surname was Xu, was a native of Nanyang. After coming of age, he left the secular world and soon participated in the selection of monks. He mostly lived in Ezhou, and often kept a monkey and a dog. The master used a wooden bowl...
受食。食余則喂二獸。食已猴戴空盂騎犬而行。朗任犬盤遊。略無常度。讀誦諸經。偏以法華為要。潔志誦持。一坐七遍。乃至七十七百。其數非鮮。音聲任縱。有若箏笛。傍人觀之。視聽俱失。朗之腳臂申束任懷。狀似龜藏。或居酒肆。飲啖酒肉。皆不測其來。故諺曰。法華朗。五處俱申縮。豬肉滿口顙。時鄰寺有比丘尼。悟解經論。居宗講導。聽者云合。朗聞之曰。此邪鬼所加。何有正理。須往撿校。一日至其寺。尼正講說。朗乃厲聲呵曰。小婢。吾來何不下座。尼隨聲崩落。立於堂前。汗出流地。卓然不動。問其慧解。奄若癡聾。過一百日。方複本性。隋大業中也(續高僧傳)。
東嶽堅法師
隋釋行堅。不知何許人。常修禪觀。節操嚴甚。因事經游泰山。日夕入岳祠度宵。吏曰。此無館舍。唯有神廡下。然而宿此者必暴死。堅曰無妨。遂為藉蒿于廡下。堅端坐誦經可一更。忽見其神衣冠甚偉。向堅合掌。堅問曰。聞宿此者多死。豈檀越害之耶。神曰。當死者特至。聞弟子聲而自死。非殺之也。又問曰。世傳泰山治鬼是否。神曰。弟子薄福。有之。堅曰。有兩同學僧已死。今在否。神問名字。一人已生人間。一人在獄受對。師往見之。神遣使引入墻院。見一人在火中號呼。形變不可識。而血肉焦臭
【現代漢語翻譯】 現代漢語譯本 乞食。乞討來的食物，剩餘的就餵養兩隻動物。吃完后，猴子戴著空缽騎在狗身上行走。朗放任狗四處遊蕩，沒有一定的規律。他誦讀各種經典，尤其以《法華經》為要。他以純潔的意志誦持，一次打坐誦讀七遍，甚至七十七遍、一百遍，次數非常多。他的聲音隨意放縱，好像箏笛一樣。旁邊的人看到他，視覺和聽覺都失去了作用。朗的腳和手臂伸展或收縮都隨心所欲，樣子像烏龜藏在殼裡。有時他住在酒館裡，飲酒吃肉，沒有人能預測他的來處。所以諺語說：『法華朗，五處都可伸縮，豬肉塞滿腮幫。』當時鄰寺有一位比丘尼（佛教女出家人），對經論有深刻的理解，在寺里講經說法，聽眾像云一樣聚集。朗聽到后說：『這是邪鬼附身，哪裡有什麼正理？』必須前去檢視。有一天，他來到那座寺廟，比丘尼正在講經說法。朗就厲聲呵斥道：『小婢，我來了為何不下座？』比丘尼隨著聲音倒地，站在大堂前，汗流浹背，呆立不動。問她對佛法的理解，卻像癡呆聾啞一樣。過了一百天，才恢復了本性。這件事發生在隋朝大業年間（《續高僧傳》）。
東嶽堅法師
隋朝的釋行堅，不知道是哪裡人。他經常修習禪定，節操非常嚴謹。因為有事經過泰山，每天晚上都進入東嶽廟的配殿里過夜。管理人員說：『這裡沒有館舍，只有神殿的廊下。然而，住在這裡的人一定會暴死。』行堅說沒關係。於是就在廊下鋪上草作為床鋪。行堅端坐誦經大約一個更次（古代計時單位，約兩小時）。忽然看見神穿著非常華麗的衣服，向行堅合掌。行堅問道：『聽說住在這裡的人大多會死，難道是您加害的嗎？』神說：『該死的人自己會來，聽到弟子的誦經聲就自己死了，不是我殺的。』又問道：『世上傳說泰山管理鬼魂，是真的嗎？』神說：『弟子福報淺薄，確實有這件事。』行堅說：『我有兩個同學僧人已經死了，現在在這裡嗎？』神問了他們的名字，其中一人已經轉生到人間，一人在監獄裡接受審判。法師想去見他。神派使者引入墻院，看見一人在火中號叫，形狀改變得無法辨認，而且血肉焦臭。
【English Translation】 English version He begged for food. The leftover food was used to feed two animals. After eating, the monkey wore the empty bowl and rode on the dog. Lang let the dog wander around, without any fixed pattern. He recited various scriptures, especially emphasizing the Lotus Sutra (Fahua Jing). He recited and upheld it with a pure mind, reciting it seven times in one sitting, or even seventy-seven or one hundred times, which was a considerable number. His voice was free and unrestrained, like a zither or flute. Those who watched him from the side lost both their sight and hearing. Lang's legs and arms stretched or contracted as he pleased, resembling a turtle hiding in its shell. Sometimes he lived in taverns, drinking wine and eating meat, and no one could predict where he came from. Therefore, there was a saying: 'Fahua Lang, can stretch or shrink in five places, with his cheeks full of pork.' At that time, there was a bhikkhuni (Buddhist nun) in a neighboring temple who had a deep understanding of the scriptures and lectured in the temple, attracting a cloud of listeners. Lang heard this and said, 'This is caused by evil spirits, where is there any true principle?' He must go and check it out. One day, he came to that temple, and the bhikkhuni was lecturing. Lang then shouted loudly, 'Little maid, why don't you get off your seat when I come?' The bhikkhuni fell to the ground with the sound, standing in front of the hall, sweating profusely, standing still. When asked about her understanding of the Dharma, she was like a demented deaf-mute. After a hundred days, she recovered her original nature. This happened during the Daye period of the Sui Dynasty (Continued Biographies of Eminent Monks).
Dharma Master Jian of Mount Dongyue
The Sui Dynasty monk Shi Xingjian, it is not known where he was from. He often practiced dhyana (meditation) and was very strict in his conduct. Because of some business, he traveled to Mount Tai, and every evening he entered the side hall of the Dongyue Temple to spend the night. The administrator said, 'There are no lodgings here, only under the corridor of the temple. However, those who stay here will surely die violently.' Xingjian said it didn't matter. So he laid grass as a bed under the corridor. Xingjian sat upright and recited scriptures for about one geng (an ancient unit of time, about two hours). Suddenly, he saw the god wearing very gorgeous clothes, putting his palms together towards Xingjian. Xingjian asked, 'I heard that most of the people who stay here die, is it you who harmed them?' The god said, 'Those who are destined to die come here themselves, and die themselves when they hear the disciple's chanting, it is not me who killed them.' He also asked, 'Is it true that the world says that Mount Tai manages ghosts?' The god said, 'This disciple has little merit, there is indeed such a thing.' Xingjian said, 'I have two fellow monks who have already died, are they here now?' The god asked their names, one of them had already been reborn in the human world, and one was in prison undergoing trial. The master wanted to see him. The god sent a messenger to lead him into the walled courtyard, where he saw a person screaming in the fire, his shape changed beyond recognition, and his flesh was charred and stinking.
。堅不忍觀。即還廡下。復與神坐。堅曰。欲救是僧得否。神曰。可。能為寫法華經。必應得免。既而與神別。旦廟令視堅不死。訝之。堅去。急報前愿。經寫裝畢。賚而就廟。神出如故。以事告之。神曰。師為寫經題目。彼已脫去。今生人間。然此處不潔。不宜安經。愿師還送入寺中供養。遂與神別(大宋高僧傳)。
越州倫法師
釋僧倫。始五歲時自見白光滿室。遂往越州雲門寺出家。本業誦法華經。開皇中佛法大興。師于武陽理律師所聽講。忽見五色光猶如車輪照自心上。即于光中禮五十三佛。光猶未息。又禮五十五佛。光方收檢。師年八十五。俄召弟子曰。吾靜夜中得諸法解脫。謂成無學道。不知天帝相迎也。言訖而終。葬之日。天極晴明。乃無雲忽下雨。眾皆異之(續靈瑞集)。
齊州超法師
隋開皇中有僧慧超。立行卓爾。常誦法華。師有一弟子。亡名。年在志學。亦通蓮經三卷。一日病死齊。去泰山不遠。超往焚香。具述來意。木偶忽發聲曰。師戒行精苦。所問敢不咨白。遂引至府君前。超白曰。弟子今在何處。君曰。亡名在此。未有生處。超曰。欲與相見得否。君即遣使領東行數十步。果得相見。因問苦樂如何。弟子曰。但被拘繫。亦無苦樂。念生處未定。愿師升濟之。師
【現代漢語翻譯】 現代漢語譯本：堅不忍心觀看，立即回到廂房。又與神像對坐。堅問：『想救這個僧人，可以嗎？』神說：『可以。如果能為他書寫《法華經》，必定可以免除災禍。』之後，堅與神像告別。第二天，廟裡的官員檢視，發現堅沒有死，感到驚訝。堅離開后，趕緊按照之前的願望，將書寫好的經文裝裱完畢，帶著來到廟裡。神像像之前一樣出現，堅將事情告訴了他。神說：『師父為您書寫經文的題目時，那僧人已經脫離苦難，轉生到人間了。然而，這裡不潔凈，不適合安放經文。希望師父送回寺廟中供養。』於是堅與神像告別。（《大宋高僧傳》）
越州倫法師
釋僧倫，五歲時，自己看見白光充滿房間。於是前往越州雲門寺出家。原本的功課是誦讀《法華經》。隋朝開皇年間，佛法大興，法師在武陽理律師處聽講。忽然看見五色光芒猶如車輪，照在自己的心上。就在光芒中禮拜五十三佛（指《藥師經》中的五十三佛）。光芒仍然沒有消退，又禮拜五十五佛（指《法華經》中的五十五佛）。光芒才收斂。法師八十五歲時，忽然召集弟子說：『我在靜夜中得到諸法解脫，證成了無學道（佛教修行最高階段）。大概是天帝來迎接我了。』說完就去世了。安葬那天，天氣非常晴朗，突然沒有云卻下起了雨，眾人都感到奇異。（《續靈瑞集》）
齊州超法師
隋朝開皇年間，有僧人慧超，品行高尚，持戒精嚴，經常誦讀《法華經》。慧超法師有一個弟子，已經去世，名字已經無從得知，年齡在十五歲左右，也通曉《法華經》三卷。一天，這個弟子病死在齊州，離泰山不遠。慧超前往焚香，詳細說明來意。木偶忽然發出聲音說：『師父您戒行精苦，所問之事，我怎敢不稟告呢？』於是引領慧超到府君（泰山府君，掌管生死的冥界神祇）面前。慧超稟告說：『我的弟子現在在哪裡？』府君說：『亡名（沒有名字）在此，還沒有安排去處。』慧超說：『想與他相見，可以嗎？』府君就派使者帶領慧超向東走了幾十步，果然得以相見。慧超於是問他苦樂如何。弟子說：『只是被拘禁在這裡，也沒有什麼苦樂。只是想到轉生之處還沒有確定，希望師父您能超度我。』
【English Translation】 English version: Jian couldn't bear to watch and immediately returned to the side room. He sat facing the deity again. Jian asked, 'Is it possible to save this monk?' The deity replied, 'Yes. If someone can write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), he will surely be spared.' Afterwards, Jian bid farewell to the deity. The next morning, the temple official checked and was surprised to find that Jian was not dead. Jian left and quickly fulfilled his previous vow, preparing the written sutra and bringing it to the temple. The deity appeared as before, and Jian told him what had happened. The deity said, 'When the master wrote the title of the sutra for him, that monk had already escaped suffering and been reborn in the human realm. However, this place is unclean and not suitable for enshrining the sutra. I hope the master will return it to the temple for offering.' So Jian bid farewell to the deity. (From Biographies of Eminent Monks of the Song Dynasty)
The Dharma Master Lun of Yuezhou
The monk Senglun, when he was five years old, saw white light filling the room. He then went to Yunmen Temple in Yuezhou to become a monk. His original practice was reciting the Lotus Sutra. During the Kaihuang era of the Sui Dynasty, Buddhism flourished greatly. The master listened to lectures at the place of Vinaya Master Li of Wuyang. Suddenly, he saw five-colored light like a wheel shining on his heart. In the light, he prostrated to the Fifty-three Buddhas (referring to the Fifty-three Buddhas in the Bhaisajyaguru Sutra). The light still did not subside, and he prostrated to the Fifty-five Buddhas (referring to the Fifty-five Buddhas in the Lotus Sutra). Only then did the light recede. When the master was eighty-five years old, he suddenly summoned his disciples and said, 'In the quiet night, I attained liberation from all dharmas, realizing the state of no-more-learning (arhatship, the highest stage of Buddhist practice). Perhaps the heavenly emperor is coming to welcome me.' After speaking, he passed away. On the day of his burial, the weather was extremely clear, but suddenly it rained without clouds, and everyone found it strange. (From Continued Collection of Auspicious Signs)
The Dharma Master Chao of Qizhou
During the Kaihuang era of the Sui Dynasty, there was a monk named Huichao, whose conduct was outstanding and whose precepts were strictly observed. He often recited the Lotus Sutra. Dharma Master Huichao had a disciple, whose name is unknown, who was about fifteen years old and also understood three chapters of the Lotus Sutra. One day, this disciple died of illness in Qizhou, not far from Mount Tai. Huichao went to burn incense and explained his intentions in detail. The wooden statue suddenly spoke, saying, 'Master, your precepts and practices are diligent and arduous. How dare I not report what you ask?' Then he led Huichao to the presence of the Lord of Mount Tai (Taishan Fujun, the deity in charge of life and death in the underworld). Huichao reported, 'Where is my disciple now?' The Lord said, 'The unnamed one is here, and no place has been arranged for him yet.' Huichao said, 'Is it possible to see him?' The Lord then sent a messenger to lead Huichao eastward for several dozen steps, and he was indeed able to see him. Huichao then asked him how he was doing. The disciple said, 'I am only detained here, and there is neither suffering nor joy. I am only thinking that the place of rebirth has not been determined yet, and I hope that you, Master, can deliver me.'
曰作何功德。弟子曰。乞造法華經一部。設齋一百員。師既歸。即書經飯僧。事訖復謁府君。君相接如先。師陳所為。君曰。亡名師寫經題妙字始成。便生勝處。師曰生於何處。君曰。還生齊郡王武家為男子。待三歲可往覓之。超過三年即往問曰。檀越之子欲得相見。王氏抵拒。不言有子。師遂具說府君之言。其妻在室語夫曰。法師靈感若此。可使見之。即抱兒子安限外。兒一見師。走入懷抱悲泣良久。及年長大。志願出家。還事超師(靈瑞集)。
岐州慈禪師
僧孝慈。居慈門寺。自幼依信行禪師說三階佛法。以修苦行。身常乞食。著糞掃衣。六時禮懺。隨所住處亦以是化人。唱言誦大乘經者則入十方阿鼻地獄。急須懺悔。一時在岐州說法次。彼有優婆夷持法華經勸諸有緣同誦。師言曰。汝持法華。不當根機。合入地獄。速須舍誦。餘者並舍之。其為首優婆夷不忿。即于大齋日萬人聚會燒香發誓曰。若某持法華經不稱佛意。愿身染惡病令大眾見。又愿生身陷入地獄。若某持法華經稱順佛意。愿禪師即當此報。言已慈即應時被神所打。失音不能言。其西高座唱集錄者亦復失聲。內有五個老禪亦語不得。其舍讀誦人睹茲異報。讀誦倍先(自鏡錄)。
湘州崇法師
僧法崇。篤志經論。尤精法華
【現代漢語翻譯】 現代漢語譯本：他說做了什麼功德？弟子說：『乞請抄寫一部《法華經》，設齋供養一百位僧人。』超禪師回來后，就書寫經文，齋飯供僧。事情完畢后，再次拜見府君。府君像先前一樣接待他。超禪師陳述所做的事情。府君說：『已故的名師抄寫經文，題寫了精妙的字，剛剛完成，便往生到殊勝之處。』超禪師問：『往生到什麼地方？』府君說：『還生到齊郡王武家，做男孩子。等到三歲，可以前去尋找。』超過三年後，超禪師前去詢問說：『施主的孩子想要見您。』王氏推拒，不承認有孩子。超禪師於是詳細說了府君的話。他的妻子在內室對丈夫說：『法師如此靈驗，可以讓他見見。』於是抱著兒子在門外。孩子一見到超禪師，就跑入他的懷抱，悲傷地哭泣了很久。等到長大后，立志出家，仍然侍奉超禪師。（出自《靈瑞集》）
岐州慈禪師
僧人孝慈，住在慈門寺。從小依從信行禪師宣說的三階佛法，以修行苦行。身體常常乞食，穿著糞掃衣，六時禮拜懺悔。無論住在什麼地方，也用這種方式教化他人。宣揚說誦讀大乘經典的人，就會墮入十方阿鼻地獄，必須趕快懺悔。一次在岐州說法時，那裡有優婆夷拿著《法華經》，勸說有緣人一同誦讀。孝慈禪師說：『你誦讀《法華經》，不適合你的根基，應該墮入地獄，趕快停止誦讀。』其餘的人都停止了誦讀。其中為首的優婆夷不服氣，就在大齋日萬人聚會時燒香發誓說：『如果我誦讀《法華經》不符合佛意，愿我身染惡病，讓大眾看見。又愿我活著墮入地獄。如果我誦讀《法華經》符合佛意，愿禪師立刻得到這種報應。』說完后，孝慈禪師立刻被神所打，失音不能說話。在西邊高座上記錄的人也同樣失聲。裡面有五個老禪師也說不出話來。那些停止讀誦的人看到這種奇異的報應，讀誦更加努力。（出自《自鏡錄》）
湘州崇法師
僧人法崇，專心研究經論，尤其精通《法華經》。
【English Translation】 English version: He asked what meritorious deeds he had performed. The disciple replied, 'I requested the creation of a complete copy of the Lotus Sutra (法華經), and the offering of food to one hundred monks.' After Master Chao (超師) returned, he wrote the scripture and provided food for the monks. After completing these tasks, he visited Prefect Jun (府君) again. Prefect Jun received him as before. Master Chao recounted what he had done. Prefect Jun said, 'The deceased Master Ming (名師) wrote the scripture, and the exquisite characters had just been completed when he was reborn in an excellent place.' Master Chao asked, 'Where was he reborn?' Prefect Jun said, 'He was reborn as a boy in the family of Wang Wu (王武) in Qi Commandery (齊郡). You can go to find him when he is three years old.' After more than three years had passed, Master Chao went to inquire, saying, 'The benefactor's child wishes to see you.' The Wang family refused, denying having a child. Master Chao then explained in detail the words of Prefect Jun. His wife, who was inside the room, said to her husband, 'The Dharma Master is so spiritually efficacious; we should let him see the child.' So she held the son outside the door. As soon as the child saw Master Chao, he ran into his arms and wept sadly for a long time. When he grew older, he resolved to leave home and still served Master Chao. (From Ling Rui Ji (靈瑞集))
Chan Master Ci of Qi Prefecture (岐州慈禪師)
The monk Xiao Ci (孝慈) resided at Ci Men Temple (慈門寺). From a young age, he followed Chan Master Xin Xing's (信行禪師) teachings on the Three Stages of Buddhism (三階佛法), practicing asceticism. He often begged for food, wore discarded rags, and performed repentance rituals six times a day. Wherever he lived, he used this method to transform people. He proclaimed that those who recited the Mahayana scriptures would fall into the Avici Hell (阿鼻地獄) of the ten directions and must quickly repent. Once, while preaching in Qi Prefecture, there was a female lay devotee (優婆夷) who held the Lotus Sutra and encouraged others to recite it together. Chan Master Xiao Ci said, 'Your recitation of the Lotus Sutra is not suited to your capacity and will cause you to fall into hell. You must quickly stop reciting it.' The others all stopped reciting. The leading female lay devotee was indignant and, on a great fasting day when ten thousand people gathered, burned incense and made a vow, saying, 'If my recitation of the Lotus Sutra does not accord with the Buddha's intention, may I be afflicted with a terrible disease for all to see. And may I fall alive into hell. If my recitation of the Lotus Sutra accords with the Buddha's intention, may the Chan Master receive this retribution immediately.' After she spoke, Chan Master Xiao Ci was immediately struck by a spirit, losing his voice and becoming unable to speak. The person recording the proceedings on the high seat to the west also lost his voice. Five old Chan masters inside were also unable to speak. Those who had stopped reciting, seeing this strange retribution, recited even more diligently than before. (From Zi Jing Lu (自鏡錄))
Dharma Master Chong of Xiang Prefecture (湘州崇法師)
The monk Fa Chong (法崇) was devoted to the study of scriptures and treatises, especially proficient in the Lotus Sutra.
。著疏四卷。嘗至湘州麓山。山精化為夫人。詣崇請戒。因舍所居山為寺。未幾化洽湘土(續靈瑞集)。
揚岐州二僧
開皇初。揚州有僧。誦通涅槃。自矜其業。岐州東山有沙彌。唯誦普門品。二人俱暴死。同至冥府。王即處沙彌于金座。誦所業經。甚鄭重之。又處其僧于銀座。誦涅槃經。心不甚敬。誦訖。王問簿典云。二人俱有壽。遂放還。誦涅槃僧恃所誦多。心大恨恨。乃問沙彌住處。后愿相尋。二人既穌。誦涅槃僧至岐州。果得沙彌。問其所以。沙彌曰。所誦此品。別衣別座。燒香咒愿。然後啟口。斯法無怠。更無餘術。僧乃謝曰。吾罪深矣。所誦涅槃。威儀不整。身口不凈。救忘而已。古人有言。多惡不如少善。於今取驗。此亦精進。非波羅蜜也(止觀輔行)。
眉州泰法師
大隋有僧法泰。姓呂氏。初披戴為道士已十餘年。忽厭彼宗。迴心大覺。乃往眉州鼻山。投師落䰂。持誦蓮經。尋即通利。仍親寫是經一部。數有靈異。因辯錢兩千。將向益州裝潢。擔至笮橋。橋斷墮水。仆雖得濟。乃失衣籠。泰大呼曰。錢物尤閑。何忍其經。有人漉得者。當贈兩千。時有一人沒水求之。但得錢物。泰更巡望求覓。忽睹州中有一幞子。試取之。乃經也。草木所擎宛無濕處。遂往裝潢。洎還寺
【現代漢語翻譯】 現代漢語譯本： 著疏四卷。曾經到過湘州麓山。山精幻化成夫人，前往拜見崇，請求受戒。崇於是將所居住的山捨棄作為寺廟。沒過多久，他的教化就遍及湘州。（出自《續靈瑞集》）
揚岐州二僧
隋朝開皇初年，揚州有位僧人，精通背誦《涅槃經》，非常自負。岐州東山有位沙彌（小和尚），只會背誦《普門品》。這兩人都突然暴斃，一同來到冥府。閻王立刻安排沙彌坐在金座上，讓他背誦所修習的經典，非常鄭重。又安排那位僧人坐在銀座上，背誦《涅槃經》，但態度不是很恭敬。背誦完畢后，閻王問掌管簿籍的官吏說，這兩人都還有壽命，於是放他們還陽。背誦《涅槃經》的僧人因為自己背誦得多而心懷怨恨，於是打聽沙彌的住處，希望以後能找到他。兩人復活后，背誦《涅槃經》的僧人來到岐州，果然找到了沙彌，問他其中的緣由。沙彌說：『我背誦這部經時，會換上乾淨的衣服，準備好座位，焚香祝願，然後才開口誦讀。這種方法從不懈怠，沒有其他技巧。』僧人於是謝罪說：『我的罪過太深了。我背誦《涅槃經》時，威儀不整，身口不凈，只是爲了應付而已。古人有話說，多惡不如少善，今天得到了驗證。這才是精進，不是波羅蜜（到達彼岸）。』（出自《止觀輔行》）
眉州泰法師
大隋朝有位僧人名叫法泰，姓呂。最初出家做道士已經十多年了，忽然厭倦了道教，迴心向佛。於是前往眉州鼻山，拜師剃度，持誦《蓮經》（即《妙法蓮華經》）。不久就通達流暢，於是親手抄寫了一部《蓮經》，多次顯現靈異。於是變賣財產得到兩千錢，打算拿到益州去裝裱。挑著擔子走到笮橋時，橋斷了，掉入水中。僕人雖然得救了，但失去了衣籠。泰大聲呼喊道：『錢財是小事，怎麼忍心讓經書受損！有人撈到經書的，我願意贈送兩千錢。』當時有個人潛入水中尋找，只找到了錢財。泰更加四處張望尋找，忽然看到州中有一個包裹，試著拿起來，竟然是經書。被水草托著，完全沒有濕的地方。於是前往裝裱，之後返回寺廟。
【English Translation】 English version: He authored four volumes of commentaries. He once went to Mount Lu in Xiangzhou (present-day Hunan province). A mountain spirit transformed into a lady and approached Chong, requesting to receive the precepts. Chong then relinquished his dwelling on the mountain to establish a temple. Before long, his teachings spread throughout Xiangzhou. (From 'Continued Collection of Auspicious Signs')
Two Monks from Yang and Qi Provinces
In the early years of the Kaihuang era of the Sui Dynasty, there was a monk in Yangzhou who was proficient in reciting the Nirvana Sutra and was very proud of his accomplishment. In Dongshan, Qizhou, there was a Shami (novice monk) who only recited the Universal Gate Chapter (of the Lotus Sutra). Both of them died suddenly and arrived together in the underworld. King Yama immediately placed the Shami on a golden seat and had him recite the sutra he practiced, treating him with great respect. He then placed the monk on a silver seat and had him recite the Nirvana Sutra, but his attitude was not very respectful. After the recitation was finished, King Yama asked the official in charge of the registers, saying that both of them still had life spans, so he released them to return to the world. The monk who recited the Nirvana Sutra harbored resentment because he had recited more, so he inquired about the Shami's residence, hoping to find him later. After the two were revived, the monk who recited the Nirvana Sutra went to Qizhou and indeed found the Shami, asking him the reason for this. The Shami said, 'When I recite this chapter, I change into clean clothes, prepare a seat, burn incense, and make vows before I begin to recite. This method is never neglected, and there are no other techniques.' The monk then apologized, saying, 'My sins are too deep. When I recited the Nirvana Sutra, my demeanor was not proper, my body and mouth were not pure, and I was only doing it to get by. The ancients said that it is better to do a little good than much evil, and this has been verified today. This is true diligence, not Paramita (reaching the other shore).' (From 'Auxiliary Conduct for Cessation and Contemplation')
Master Fa Tai of Meizhou
During the Great Sui Dynasty, there was a monk named Fa Tai, whose surname was Lü. He had initially been a Daoist priest for more than ten years when he suddenly grew weary of Daoism and turned his heart towards the Great Enlightenment (Buddhism). He then went to Mount Bi in Meizhou, where he took refuge with a teacher and had his head shaved, reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Soon, he became fluent in it and personally transcribed a copy of the Lotus Sutra, which manifested many miraculous events. He then sold his possessions and obtained two thousand coins, intending to take them to Yizhou to have the sutra mounted. While carrying the load across Zuo Bridge, the bridge broke, and he fell into the water. Although the servant was saved, the clothing basket was lost. Tai shouted loudly, 'Money is a small matter, but how can I bear to see the sutra damaged! If anyone retrieves the sutra, I am willing to give them two thousand coins.' At that time, someone dived into the water to search, but only found the money. Tai continued to look around, and suddenly he saw a package in the middle of the state. He tried to pick it up, and it was indeed the sutra. Supported by the grass and trees, it was not wet at all. He then went to have it mounted and returned to the temple.
供奉。每聞異香凝結。精進倍加。夜課一部以為常式。寺有彪法師講授。午夜看讀。嫌泰誦經之煩。欲勉低聲。及往。忽見泰之門前神人無數。皆跪膝合爪。愧汗而退(續高僧傳)。
成都恭上人
上人慧恭。俗周氏。成都府人。從釋紹提寺。與僧慧遠結契勤學。取成法器。遠往長安聽成實。還鄉講授。卓爾絕倫。恭去荊揚。訪道而歸。契闊三十年。夜話次。遠語如流。恭杜無所對。遠譏之。恭曰。賦性至愚。無所解也。遠曰。可不誦得一經乎。恭曰。誦得普門品。遠猶輕之。恭曰。經卷雖小。佛口所宣。當爲兄誦一遍。恭即敷座而誦。才始發聲。覺有香氣。次見天華零亂。天樂嘹亮。經已便息。遠作禮稱讚。愿留教誨。恭曰。非某之力。諸佛力耳。恭即拂袖而去。不知所終(續高僧傳)。
荊州隱禪師
禪師法隱。久住荊州覆船東嶺。誦法華經為己業。每恨未閑心觀。即往鬆滋問津於法常禪師。深得理趣。一日去與故人胡君義相別。不值。書壁記某年月當遠行。后忽語諸僧曰。吾今日作一覺長眠。明日不起。眾排門看之。其右脅蟬蛻矣。觀其書壁歲月。莫不合者(續高僧傳)。
廬山充法師
師名法充。九江畢氏子。厭世出家。常持法華．大品。遍數惟多。莫得而紀。住廬山
【現代漢語翻譯】 現代漢語譯本： 供奉佛像。每次聞到奇異的香味凝聚不散，就更加精進修行。每天晚上學習一部經書作為固定的功課。寺廟裡有彪法師講授經義。泰法師在午夜誦經閱讀，（法充）嫌他誦經的聲音太吵，想要勸他小聲一點。等到去的時候，忽然看見泰法師的門前有無數的神人，都跪著合掌。法充感到慚愧，流著汗退了回來（出自《續高僧傳》）。 成都恭上人（慧恭） 慧恭上人，俗姓周，是成都府人。在釋紹提寺出家，與僧人慧遠結為好友，一起勤奮學習，立志成為弘揚佛法的棟樑之材。慧遠前往長安聽講《成實論》，回到家鄉后講授經義，非常傑出。慧恭前往荊州、揚州等地，尋訪佛道后歸來。兩人闊別了三十年。一次夜談時，慧遠講經說法滔滔不絕，慧恭卻沉默無語，不知如何應對。慧遠譏諷他。慧恭說：『我天生愚笨，什麼都不懂。』慧遠說：『難道連一部經都不會背嗎？』慧恭說：『會背《普門品》。』慧遠仍然輕視他。慧恭說：『經卷雖然小，卻是佛親口宣說的。我應當為兄長誦讀一遍。』慧恭隨即鋪設座位開始誦經。才剛開始發聲，就覺得有香氣。接著看見天花紛紛落下，天樂響亮。誦經完畢，慧遠作禮稱讚，希望（慧恭）留下教誨。慧恭說：『這不是我的力量，是諸佛的力量啊。』慧恭隨即拂袖而去，不知最終去了哪裡（出自《續高僧傳》）。 荊州隱禪師（法隱） 禪師法隱，長期住在荊州覆船山東嶺，以誦讀《法華經》為自己的功課。他一直遺憾未能清閒下來修習觀想。於是前往鬆滋，向法常禪師請教，深刻領悟了其中的道理。一天，他去與老朋友胡君義告別，沒有見到。便在墻壁上寫下某年某月將要遠行。後來忽然對眾僧說：『我今天要做一次長眠，明天不會起來了。』眾人推開門去看他，發現他已經右脅而臥，像蟬蛻一樣離開了人世。檢視他寫在墻壁上的年月，沒有不相符的（出自《續高僧傳》）。 廬山充法師（法充） 法師名法充，是九江畢氏的兒子。厭惡世俗而出家。經常持誦《法華經》、《大品般若經》，誦讀的遍數非常多，無法記錄。住在廬山。
【English Translation】 English version: Offering to Buddha images. Each time, upon smelling a unique fragrance that lingered, he would redouble his efforts in cultivation. Studying one scripture every night became his regular practice. In the temple, Dharma Master Biao lectured on the scriptures. Dharma Master Tai would chant and read scriptures at midnight. (Fa Chong) disliked the noise of his chanting and wanted to advise him to lower his voice. When he went there, he suddenly saw countless deities kneeling with their palms together in front of Dharma Master Tai's door. Ashamed and sweating, Fa Chong retreated (from Biographies of Eminent Monks, Continued). Venerable Gong of Chengdu (Hui Gong) Venerable Hui Gong, with the lay surname Zhou, was a native of Chengdu Prefecture. He left home at Shi Shaoti Temple and formed a bond with the monk Hui Yuan, diligently studying together, aspiring to become pillars for propagating the Dharma. Hui Yuan went to Chang'an to listen to lectures on the Satyasiddhi Shastra (Chengshi Lun), and upon returning to his hometown, he lectured on the scriptures, being exceptionally outstanding. Hui Gong went to Jingzhou and Yangzhou, seeking the Dharma and returning. After thirty years of separation, during a late-night conversation, Hui Yuan spoke eloquently on the scriptures, but Hui Gong remained silent, unable to respond. Hui Yuan ridiculed him. Hui Gong said, 'I am inherently foolish and understand nothing.' Hui Yuan said, 'Can you not recite even one scripture?' Hui Gong said, 'I can recite the Universal Gateway Chapter (Pumenpin).' Hui Yuan still looked down on him. Hui Gong said, 'Although the scripture is small, it was spoken by the Buddha himself. I should recite it once for you, brother.' Hui Gong then set up a seat and began to recite. As soon as he began to speak, he felt a fragrance. Then he saw celestial flowers falling in disarray, and celestial music resounding. After the recitation, Hui Yuan bowed and praised, hoping (Hui Gong) would stay and teach. Hui Gong said, 'This is not my power, but the power of all the Buddhas.' Hui Gong then flicked his sleeves and left, and his final whereabouts are unknown (from Biographies of Eminent Monks, Continued). Zen Master Yin of Jingzhou (Fa Yin) Zen Master Fa Yin resided for a long time on the east ridge of Fuchuan Mountain in Jingzhou, making the recitation of the Lotus Sutra (Fahua Jing) his practice. He always regretted not having the leisure to cultivate contemplation. Therefore, he went to Songzi to inquire of Zen Master Fa Chang, deeply understanding the principles. One day, he went to bid farewell to his old friend Hu Junyi, but did not find him. He wrote on the wall, recording the year and month of his impending departure. Later, he suddenly said to the monks, 'Today I will take a long sleep and will not wake up tomorrow.' The monks pushed open the door to look at him and found that he had passed away lying on his right side, like a cicada shedding its skin. Examining the year and month he had written on the wall, they all matched (from Biographies of Eminent Monks, Continued). Dharma Master Chong of Mount Lu (Fa Chong) Dharma Master's name was Fa Chong, the son of the Bi family of Jiujiang.厭惡世俗而出家。He renounced the world and left home. He often upheld and recited the Lotus Sutra (Fahua Jing) and the Perfection of Wisdom Sutra (Dapin Bore Jing), the number of recitations being so many that it could not be recorded. He resided on Mount Lu.
化城寺。又習正定。不涉人間。每勸眾僧無以女人入寺。上損佛化下墜俗謠。有不從者。充曰。正教不行。義須早死。何慮方土不奉戒乎。遂潛往香爐峰投身粉骨。誓生凈土。有人見師墜下。就而覓之。乃充也。身既無損。誦經如故。固請還寺。僧感死諫。即斷女人。后六年卒。時當盛暑。其尸不朽。如蘭之馨。開皇中也(續高僧傳)。
黃州秀上人
隋末有僧玄秀。居黃州隨華寺。性清志溫。常誦法華。每有異相。不以為奇。時當酷暑。友人遣價召師納涼。行至房前。忽見人馬翊衛。怖懼而返。友人親往。所見果然。迴轉後門。兵甲彌多。填塞空中。不可勝數。四眾盛傳。咸曰神異(續高僧傳)。
齊州生法師
齊州釋僧生。孤雲之性。初無定姿。但是伽藍。不問有無僧眾。于中止住。乞食自資。誦法華經滿一千部。即便移錫。開皇中至靈巖寺持誦。一夜忽見神人數十俯伏聽受。生曰汝是何者。神曰。弟子是山神。住此已七百年。今聞法師誦經之聲。特來聽受。請師為誦。良久乃去。自是常來。師續詣相州法藏寺建大藏。于眼中然燈供養大乘。旋誦不息。后終於彼(靈瑞集)。
蘇州亮法師
大業中。虎丘有僧亮。十二出家稟學。唯誦法華。未滿四旬一部通利。南遊會稽。于
【現代漢語翻譯】 現代漢語譯本 化城寺。有位僧人專心修習正定（Samadhi，佛教術語，指專注一境的精神狀態），不與世俗交往。他經常勸誡寺中僧人不要讓女人進入寺廟，認為這會損害佛法教化，敗壞世俗風氣。有人不聽從，充法師就說：『正法不能推行，我寧願早死。何必擔心這地方的人不遵守戒律呢？』於是他悄悄前往香爐峰，投身懸崖粉身碎骨，發誓往生凈土。有人看見法師墜落，前去尋找，正是充法師。他的身體竟然沒有損傷，誦經如常。他堅決請求回到寺廟。眾僧被他的以死相諫所感動，立即斷絕女人入寺之事。六年之後，充法師圓寂。當時正值盛夏，他的屍體卻沒有腐爛，散發著蘭花般的香氣。此事發生在開皇年間（《續高僧傳》）。 黃州秀上人 隋朝末年，有位僧人名叫玄秀，居住在黃州隨華寺。他性格清靜，志向溫和，經常誦讀《法華經》。每每出現奇異景象，他也不覺得奇怪。當時正值酷暑，朋友派人帶著錢財請法師去納涼。玄秀走到房前，忽然看見人馬護衛，感到害怕就回去了。朋友親自前往，所見果然如此。繞到後門，發現兵甲更多，填滿了天空，數也數不清。四眾弟子廣為傳頌，都說是神異之事（《續高僧傳》）。 齊州生法師 齊州有位僧人生法師，像孤雲一樣，沒有固定的居所。只要是寺廟，不論有沒有僧眾，他都會在那裡居住，乞食自給，誦讀《法華經》滿一千部，就遷移到別處。開皇年間，他來到靈巖寺持誦。一天夜裡，忽然看見幾十位神人俯伏在地聽他誦經。生法師問：『你們是什麼人？』神回答說：『弟子是山神，住在這裡已經七百年了。今天聽到法師誦經的聲音，特來聽受。請法師為我們誦經。』過了很久才離去。從此以後，經常來聽經。生法師後來前往相州法藏寺建造大藏經，在眼睛上點燃燈火供養大乘佛法，不停地旋轉誦經。最後在那裡圓寂（《靈瑞集》）。 蘇州亮法師 大業年間，虎丘有位僧人名叫亮。十二歲出家學習佛法，只誦讀《法華經》。不到四十年，就將《法華經》背誦得非常流利。他南遊會稽，在……
【English Translation】 English version At Huacheng Monastery, there was a monk who diligently practiced Samadhi (Samadhi, a Buddhist term referring to a state of concentrated mental focus), avoiding worldly affairs. He often advised the monks not to allow women into the monastery, believing it would harm the Buddha's teachings and corrupt secular customs. When some disobeyed, Dharma Master Chong said, 'If the true Dharma cannot be practiced, I would rather die early. Why worry that the people of this place will not uphold the precepts?' Thereupon, he secretly went to Incense Burner Peak, threw himself off the cliff, and shattered his bones, vowing to be reborn in the Pure Land. Someone saw the master fall and went to look for him, and it was indeed Dharma Master Chong. His body was unharmed, and he chanted scriptures as usual. He firmly requested to return to the monastery. The monks were moved by his death-defying remonstrance and immediately forbade women from entering the monastery. Six years later, Dharma Master Chong passed away. It was the height of summer, but his body did not decay and emitted a fragrance like orchids. This occurred during the Kaihuang era (Continued Biographies of Eminent Monks). Upasaka Xiu of Huangzhou At the end of the Sui Dynasty, there was a monk named Xuan Xiu, who lived in Suihua Monastery in Huangzhou. He was of a pure nature and gentle disposition, and he often recited the Lotus Sutra. Whenever strange phenomena occurred, he did not find them unusual. It was the height of summer, and a friend sent money to invite the master to cool off. Xuan Xiu arrived in front of the room and suddenly saw people and horses guarding it. Frightened, he returned. The friend went himself and saw the same thing. Going around to the back door, he found even more soldiers and armor, filling the sky, too many to count. The fourfold assembly widely spread the story, all saying it was a divine marvel (Continued Biographies of Eminent Monks). Dharma Master Sheng of Qizhou In Qizhou, there was a monk named Dharma Master Sheng, who was like a solitary cloud, with no fixed abode. As long as it was a monastery, regardless of whether there were monks or not, he would stay there, begging for food to support himself. He recited the Lotus Sutra one thousand times and then moved on. During the Kaihuang era, he came to Lingyan Monastery and chanted the sutra. One night, he suddenly saw dozens of deities prostrating and listening to him. Dharma Master Sheng asked, 'Who are you?' The deity replied, 'Your disciple is the mountain god, and I have lived here for seven hundred years. Today, I heard the sound of the Dharma Master reciting the sutra, and I came especially to listen. Please recite the sutra for us.' After a long time, they left. From then on, they came often to listen to the sutra. Later, Dharma Master Sheng went to Fazang Monastery in Xiangzhou to build a great collection of scriptures, offering light to the Mahayana Dharma by lighting lamps in his eyes, and chanting without ceasing. He finally passed away there (Collection of Auspicious Signs). Dharma Master Liang of Suzhou During the Daye era, there was a monk named Liang in Tiger Hill. He left home at the age of twelve to study the Dharma, only reciting the Lotus Sutra. In less than forty years, he became thoroughly proficient in the Lotus Sutra. He traveled south to Kuaiji, at...
剡縣三生像前。鄮山舍利塔前。各然一指。以表慧燈供養。尋返故鄉。止北禪寺。一日忽索湯盥沐。與檀越作別。正坐而化。感異香滿室(靈瑞集)。
伯濟顯禪師
伯濟國沙門慧顯。少出家。有大志。唯誦法華經。或有祈福請願。無不如意。聞講三論。便往聽受。法一染神。彌增慧解。初住本國修德寺。有眾則講。無則清誦。四遠聞風咸來參侍。師厭于迎接。朅往南方達拏山。山極深險。顯坐其中。專業如故。遂終於彼。同學舁尸置石室中。虎啖身份俱盡。唯髑髏與舌存焉。經於三年。其舌紅赤柔軟勝初。后變為紫色。鞭之如石。道俗仰止無窮。累塔標識。唐貞觀初也(續高僧傳)。
荊州喜法師
僧法喜。生於襄陽李氏。七歲出家荊州清溪寺。寺眾四十餘人。喜為沙彌。頭陀給事。晝則炊㸑。夜即誦習。山居無油。然柴取明。每夕課經一紙。雖學諸經。唯以法華為宗骨。隋文帝來住禪定寺。晚年欲被通感。誓誦蓮經千遍。因不止舊房。巡繞塔寺。二儀之中。誓填本願數萬八百。寺僧忽見一白馬駕寶車入喜房。追之不見。其感通矣。后歸老盧陵。貞觀六年染疾。召門人曰。無常已至。勿事囂擾。三界虛妄。但是一心。大眾忽聞林北有音樂車震之聲。因以報喜。喜曰。世間果報已舍。如何更
【現代漢語翻譯】 現代漢語譯本：在剡縣的三生像前和鄮山（Mao Shan，地名）的舍利塔前，各燃一指，以表示用智慧之燈供養。之後返回故鄉，住在北禪寺。一天，忽然要水洗浴，與施主們告別，端正坐著圓寂，感到奇異的香味充滿房間（出自《靈瑞集》）。
伯濟顯禪師
伯濟國（Bo Ji Guo，地名）的沙門（Shamen，出家修道的人）慧顯（Hui Xian，人名），年少時出家，有遠大的志向，只誦讀《法華經》（Fa Hua Jing，《妙法蓮華經》的簡稱）。或者有人祈求幸福，沒有不如意的。聽到講解三論（San Lun，《中論》、《百論》、《十二門論》的合稱），便前去聽受，佛法一旦浸染精神，更加增長智慧理解。最初住在本國的修德寺（Xiu De Si，寺名），有僧眾就講解佛法，沒有僧眾就清凈誦經。四面八方的人聽到他的名聲都來參拜侍奉。禪師厭倦于迎來送往，於是前往南方達拏山（Da Na Shan，地名）。山非常深險，慧顯禪師住在其中，專心致志如往常一樣，最終在那裡圓寂。同學將他的屍體抬到石室中，老虎吃掉了他身體的大部分，只剩下頭骨和舌頭。經過三年，他的舌頭紅潤柔軟勝過最初，後來變為紫色，鞭打它像石頭一樣堅硬。僧人和俗人都仰慕不止，累積建塔來標記。這是唐朝貞觀初年的事（出自《續高僧傳》）。
荊州喜法師
僧人法喜（Fa Xi，人名），出生于襄陽（Xiang Yang，地名）李氏。七歲時在荊州（Jing Zhou，地名）清溪寺（Qing Xi Si，寺名）出家。寺里有四十多位僧人，法喜作為沙彌（Shami，出家男子）負責頭陀（Tuo，苦行）事務，白天就燒火做飯，晚上就誦讀學習。山裡居住沒有油，就燒柴取光。每晚規定誦讀一紙經文。雖然學習各種經典，但唯獨以《法華經》（Fa Hua Jing，《妙法蓮華經》的簡稱）為根本。隋文帝（Sui Wen Di，人名）來住在禪定寺（Chan Ding Si，寺名）。晚年想要被神通感應，發誓誦讀《蓮經》（Lian Jing，《妙法蓮華經》的別稱）一千遍。因此不停留在舊的房間，巡繞塔寺。在天地之間，發誓填滿本願數萬八百遍。寺里的僧人忽然看見一輛白馬駕著寶車進入法喜的房間，追趕卻不見蹤影，這就是他的感應了。後來回到盧陵（Lu Ling，地名）養老。貞觀六年得了疾病，召集門人說：『無常已經到來，不要喧譁吵鬧。三界（San Jie，欲界、色界、無色界）虛妄不實，一切都是一心所現。』大眾忽然聽到林北有音樂和車馬震動的聲音，因此來告訴法喜。法喜說：『世間的果報已經捨棄，為何還要再
【English Translation】 English version: In front of the Three Manifestations Image in Shan County and in front of the Sharira Stupa on Mount Mao (Mao Shan, place name), he burned one finger at each place to express offering with the light of wisdom. Afterwards, he returned to his hometown and stayed at the North Chan Monastery. One day, he suddenly asked for water to bathe and bid farewell to the patrons, then sat upright and passed away, and a strange fragrance filled the room (from 'Ling Rui Ji').
Chan Master Boji Xian
The Shramana (Shamen, a monk who has left home to cultivate the Way) Huixian (Hui Xian, personal name) of Boji Kingdom (Bo Ji Guo, place name) left home at a young age and had great aspirations, only reciting the 'Lotus Sutra' (Fa Hua Jing, short for 'The Wonderful Dharma Lotus Flower Sutra'). Whenever someone prayed for blessings, their wishes were always fulfilled. Upon hearing lectures on the Three Treatises (San Lun, a collective name for 'The Treatise on the Middle Way', 'The Hundred Verses Treatise', and 'The Twelve Gate Treatise'), he went to listen and receive them. Once the Dharma permeated his spirit, his wisdom and understanding increased even more. Initially, he stayed at Xiude Monastery (Xiu De Si, monastery name) in his home country. When there were monks, he would lecture on the Dharma; when there were no monks, he would quietly recite the scriptures. People from all directions came to pay their respects and serve him. The Chan Master grew weary of welcoming and seeing off guests, so he went south to Mount Dana (Da Na Shan, place name). The mountain was extremely deep and dangerous. Huixian Chan Master stayed there, focusing on his practice as before, and eventually passed away there. His fellow practitioners carried his body to a stone chamber, where tigers devoured most of his body, leaving only his skull and tongue. After three years, his tongue was red and soft, even more so than before, and later turned purple. When whipped, it was as hard as stone. Monks and laypeople admired him endlessly, and they built a pagoda to mark the spot. This happened in the early years of the Zhenguan era of the Tang Dynasty (from 'Xu Gao Seng Zhuan').
Dharma Master Xi of Jingzhou
The monk Faxi (Fa Xi, personal name) was born into the Li family of Xiangyang (Xiang Yang, place name). At the age of seven, he left home at Qingxi Monastery (Qing Xi Si, monastery name) in Jingzhou (Jing Zhou, place name). There were more than forty monks in the monastery, and Faxi, as a Shramanera (Shami, a male novice), was responsible for ascetic (Tuo, ascetic practices) affairs, cooking during the day and studying and reciting scriptures at night. Living in the mountains without oil, he burned firewood for light. Every night, he made it a rule to recite one sheet of scripture. Although he studied various scriptures, he regarded the 'Lotus Sutra' (Fa Hua Jing, short for 'The Wonderful Dharma Lotus Flower Sutra') as the foundation. Emperor Wen of Sui (Sui Wen Di, personal name) came to stay at Chanding Monastery (Chan Ding Si, monastery name). In his later years, he wanted to be spiritually responsive, so he vowed to recite the 'Lotus Sutra' (Lian Jing, another name for 'The Wonderful Dharma Lotus Flower Sutra') a thousand times. Therefore, he did not stay in his old room but circumambulated the stupas and monasteries. Between heaven and earth, he vowed to fulfill his original vow tens of thousands and eight hundred times. The monks of the monastery suddenly saw a white horse pulling a treasure carriage entering Faxi's room, but when they chased after it, it disappeared. This was his spiritual response. Later, he returned to Luling (Lu Ling, place name) to retire. In the sixth year of Zhenguan, he fell ill and summoned his disciples, saying, 'Impermanence has arrived, do not make noise or disturbances. The Three Realms (San Jie, the Desire Realm, the Form Realm, and the Formless Realm) are illusory and unreal, everything is manifested by the mind.' The assembly suddenly heard music and the sound of carriages shaking the forest to the north, so they came to inform Faxi. Faxi said, 'The worldly karmic rewards have already been relinquished, why should there be more
生樂處。須臾異香充室。端坐而化(續高僧傳)。
終南通法師
僧會通。雍州人也。少忻道撿。剛勁高節。隱終南豹林谷。綜業讀法華經。因見藥王捨身。便欲仰效。私積柴木誓欲行之。以貞觀末年于靜夜中誦菩薩本事。以火焚燎。煙焰熾盛。卓爾加趺誦聲如故。眾於是時。忽見西方有大白光流入火聚。燒已收聚余骸。即樹勝塔。勒石山中。以傳不朽(續高僧傳)。
牛頭通法師
梓州沙門智通。俗姓陳。八歲出家。為正道法師弟子。專誦法華。並以講授。住牛頭山。威儀奉戒。降伏黃老。常有雙鵝來聽說法。講百餘遍。兩度放光。貞觀中別眾而卒。合寺房堂。悉皆震動。變作白色。經一食頃(續高僧傳)。
蘇州旻法師
師諱慧旻。河東人也。九歲出塵。服勤白業。誦蓮華經。期月便過。十五請法于新羅光法師。英偉秀髮。宿士稱之。十五還海鹽尸光興寺。講法華經。異香彈指屢結空中。聽眾云翔。咸言善瑞。后遷通玄寺。結徒行道者一十七年。足不逾閫。隋末崩離。吳中饑饉。四眾逃難。唯旻守死禪誦。大唐開化。止南澗寺。兩兔一彪相親同止。未終前三日。異香滿室。舉眾問師。師曰。吾後日當去。生死人之常也。寄世若行雲。各念無常。早求自度。至期果順化(續高
【現代漢語翻譯】 現代漢語譯本：
生樂處。須臾異香充室。端坐而化（《續高僧傳》）。
終南通法師
僧會通（Seng Huitong），雍州人。年少時就欣慕佛道，剛強正直，品行高潔。隱居在終南山的豹林谷，廣泛研習並誦讀《法華經》。因為看到藥王菩薩捨身的故事，便想效仿。私下裡積攢柴木，發誓要實行捨身。在貞觀末年，于寂靜的夜晚誦讀菩薩的本生故事，用火焚燒自己。火焰熾盛，但他仍然端坐不動，誦經的聲音如常。當時，眾人忽然看見西方有巨大的白光流入火中。焚燒完畢后，收拾剩餘的骸骨，立即建造殊勝的塔，在山中刻石，以流傳不朽（《續高僧傳》）。
牛頭通法師
梓州沙門智通（Zhitong），俗姓陳。八歲出家，是正道法師的弟子。專心誦讀《法華經》，並且講解傳授。住在牛頭山，威儀整肅，持守戒律，降伏了黃老之學。常有兩隻鵝來聽他說法。講經一百多遍，兩次放出光芒。貞觀年間，告別眾人而去世。整個寺院的房屋殿堂，全部震動，變成白色，持續了大約一頓飯的時間（《續高僧傳》）。
蘇州旻法師
法師名諱慧旻（Huimin），河東人。九歲出家，勤奮修行。誦讀《蓮華經》，不到一個月就通透。十五歲時向新羅的光法師請教佛法，英俊傑出，被宿學之士稱讚。十五歲回到海鹽的尸光興寺，講解《法華經》。奇異的香氣和彈指聲屢次在空中結成，聽眾如同雲彩般聚集，都說這是吉祥的徵兆。後來遷居到通玄寺，結伴修行的人有十七年之久，足不出戶。隋朝末年天下崩離，吳中地區發生饑荒，四眾弟子逃難，只有慧旻堅守禪誦。唐朝開化后，住在南澗寺。兩隻兔子和一隻小老虎相親相愛地共同生活。臨終前三天，奇異的香氣充滿房間。眾人問法師，法師說：『我後天就要走了，生死是人之常情。寄身於世間如同浮雲，各自要念及無常，早日尋求自我解脫。』到了預定的時間，果然順應自然而逝（《續高
【English Translation】 English version:
He was born in a place of joy. Suddenly, the room was filled with an unusual fragrance. He sat upright and passed away (Continued Biographies of Eminent Monks).
Master Tong of Zhongnan Mountain
Monk Huitong (Seng Huitong), a native of Yongzhou, admired the Buddhist path from a young age. He was upright, strong, and of high moral character. He lived in seclusion in Leopard Forest Valley of Zhongnan Mountain, extensively studying and reciting the Lotus Sutra. Inspired by the story of Bodhisattva Bhaisajyaraja (Medicine King) sacrificing his body, he desired to emulate him. He privately accumulated firewood, vowing to carry out the act of self-immolation. In the late Zhenguan era, during a quiet night, he recited the past lives of the Bodhisattvas and set himself on fire. The flames blazed fiercely, but he remained seated in full lotus posture, his voice reciting the sutra as usual. At that moment, the assembly suddenly saw a great white light from the west flowing into the fire. After the cremation, they collected the remaining bones and immediately built a magnificent stupa, inscribing it on a stone in the mountain to transmit his story for eternity (Continued Biographies of Eminent Monks).
Master Tong of Niutou Mountain
Monk Zhitong (Zhitong) of Zizhou, whose lay surname was Chen, became a monk at the age of eight and was a disciple of Master Zhengdao. He devoted himself to reciting the Lotus Sutra and also lectured on it. He resided on Niutou Mountain, upholding the precepts with dignified conduct, and subdued the teachings of Huang-Lao (Yellow Emperor and Laozi). Two geese often came to listen to his Dharma talks. After lecturing on the sutra over a hundred times, he emitted light twice. During the Zhenguan era, he bid farewell to the assembly and passed away. The entire monastery's buildings and halls shook and turned white, lasting for about the duration of a meal (Continued Biographies of Eminent Monks).
Master Min of Suzhou
The Master's name was Huimin (Huimin), a native of Hedong. He left the household life at the age of nine, diligently cultivating pure karma. He recited the Lotus Sutra and mastered it in less than a month. At the age of fifteen, he sought Dharma teachings from Master Guang of Silla, who was outstanding and brilliant, praised by learned scholars. At fifteen, he returned to Shiguanxing Temple in Haiyan and lectured on the Lotus Sutra. Strange fragrances and finger snaps repeatedly formed in the air, and the audience gathered like clouds, all saying it was an auspicious sign. Later, he moved to Tongxuan Temple, where he practiced the Way with a group of followers for seventeen years, never stepping outside the gate. At the end of the Sui Dynasty, the empire collapsed, and there was famine in the Wu region. The fourfold assembly fled in search of refuge, but only Huimin remained steadfast in meditation and recitation. After the Tang Dynasty was established, he resided in Nanjian Temple. Two rabbits and a young tiger lived together in harmony. Three days before his death, the room was filled with an unusual fragrance. The assembly asked the Master, and the Master said, 'I will depart the day after tomorrow. Birth and death are common to all people. Dwelling in this world is like fleeting clouds. Each of you should be mindful of impermanence and seek self-liberation early.' At the appointed time, he indeed passed away peacefully (Continued Biographies of Eminent
僧傳)。
驪山達法師
貞觀中有僧慧達。居驪山津樑寺。挺志誦法華經。生來計六千遍。行坐威儀其聲不絕。至於存惜生命。直視低目。地有蟲豸回身而過。有問。答曰。斯之與吾。生死不定。將不先成正覺。安可輕之。後加趺而卒。人謂入定。停於五宵。既已長往。又不腐臭。乃合床窆石窟中(續高僧傳)。
雍州俗上人
唐運初開。雍州醴泉縣有僧遺俗。自少誦蓮經數滿千遍。一日染疾將終。乃囑友人慧廓曰。比雖讀誦。意悕靈瑞。以生俗信。吾死後埋之。過十年可為發出。舌根若爛。知誦無功。若猶存者。當告道俗為起一塔。以表靈相。言已而卒。后依言出之。血肉都盡。唯舌不朽。乃函骨舌塔于甘谷南崖(續高僧傳)。
古高寂師
僧高寂。與建初寺忍法師為友。通誦法華而不精戒律。一日病將終。忍謂之曰。君死受生之處。愿相報。寂曰。從來常慨此事。若冥因善惡。決當相報。后亡。乃二載杳無訊息。至三年。忍正朝往寂家。家人俱上山。忍獨坐恍惚間。見寂告曰。臨終有契。久欲報知。事緣不展。故來之晚。余今作泰山小吏。亦無大苦。忍曰。汝平生誦經聽法。那得此報。寂曰。賴得此耳。不然又不如矣。言訖而隱。忍由此而加精進云(見古印本法華經后)。
【現代漢語翻譯】 現代漢語譯本 驪山達法師 貞觀年間有位僧人名叫慧達，居住在驪山的津樑寺。他立志誦讀《法華經》（Saddharma Puṇḍarīka Sūtra），一生總計誦讀了六千遍。他的行住坐臥都莊嚴肅穆，誦經的聲音從不間斷。他愛惜生命，總是目光端正，低頭看路。如果地上有蟲子，他會轉身繞過去。有人問他原因，他回答說：『這些生命與我一樣，生死未定。如果它們先成就正覺（bodhi），我怎麼能輕視它們呢？』後來他結跏趺坐而去世，人們認為他入了禪定（samādhi）。停放了五天，他的身體既沒有腐爛也沒有發出臭味。於是人們將他連同床一起埋葬在石窟中（出自《續高僧傳》）。 雍州俗上人 唐朝初期，雍州醴泉縣有位僧人名叫遺俗。他從小誦讀《蓮經》（即《法華經》的別稱），誦讀次數超過一千遍。一天，他生病將要去世，於是囑咐朋友慧廓說：『我雖然讀誦經典，但內心希望得到靈驗的徵兆，以此來使世俗之人信服。我死後將我埋葬，十年後可以挖出來看看。如果我的舌根已經腐爛，那就說明誦經沒有功德。如果舌根仍然存在，就應當告訴僧人和俗人，為我建造一座塔，以此來彰顯靈異的景象。』說完他就去世了。後來人們按照他的遺言將他挖出來，發現他的血肉都已經腐爛殆盡，只有舌頭沒有腐爛。於是人們將他的骨頭和舌頭一起放入塔中，建在甘谷南邊的山崖上（出自《續高僧傳》）。 古高寂師 僧人高寂，與建初寺的忍法師是朋友。兩人都通曉誦讀《法華經》，但不精通戒律。一天，高寂生病將要去世，忍法師對他說：『你死後轉生到哪裡，希望你能告訴我。』高寂說：『我一直為此事感到擔憂。如果冥冥之中有善惡報應，我一定會告訴你。』後來高寂去世了，過了兩年都沒有任何訊息。到了第三年，忍法師正要去高寂家拜訪，高寂的家人都上山去了。忍法師獨自坐在那裡，恍惚之間，看見高寂告訴他說：『臨終前有約定，早就想告訴你，但事情一直沒有進展，所以來晚了。我現在是泰山的一個小吏，也沒有什麼大的痛苦。』忍法師說：『你平生誦經聽法，怎麼會得到這樣的果報呢？』高寂說：『多虧了誦經聽法啊！不然的話，恐怕還不如現在呢。』說完就消失了。忍法師因此更加精進修行（見古印本《法華經》后）。
【English Translation】 English version Li Shan's Dharma Master Da During the Zhenguan era, there was a monk named Hui Da, residing in Jinliang Temple on Mount Li. He was determined to recite the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra), having recited it six thousand times in his life. His deportment in walking, standing, sitting, and lying down was dignified, and his voice of recitation never ceased. He cherished life, looking straight ahead with lowered eyes. If there were insects on the ground, he would turn aside to avoid them. When asked why, he would reply, 'These beings and I are both uncertain about our future lives. If they were to attain bodhi (正覺, enlightenment) before me, how could I slight them?' Later, he passed away in the lotus position, and people thought he had entered samādhi (禪定, meditative absorption). He remained for five nights, neither decaying nor emitting any odor. Therefore, he was buried with his bed in a stone cave (from Continued Biographies of Eminent Monks). Yongzhou Layman Monk At the beginning of the Tang Dynasty, there was a monk named Yi Su in Liquan County, Yongzhou. From a young age, he recited the Lotus Sutra (蓮經, another name for the Saddharma Puṇḍarīka Sūtra) over a thousand times. One day, he fell ill and was about to die, so he instructed his friend Hui Kuo, 'Although I have recited the scriptures, I have hoped for miraculous signs to inspire faith in the laity. After I die, bury me, and after ten years, you may exhume me. If the root of my tongue has rotted, it will indicate that my recitation was without merit. If it still remains, you should tell the monastic and lay communities to build a pagoda for me to manifest a spiritual sign.' After speaking, he passed away. Later, according to his words, they exhumed him and found that his flesh and blood had completely decayed, but only his tongue had not decayed. Therefore, they enshrined his bones and tongue in a pagoda on the southern cliff of Gangu (from Continued Biographies of Eminent Monks). Ancient Master Gao Ji The monk Gao Ji was friends with Dharma Master Ren of Jianchu Temple. Both were well-versed in reciting the Saddharma Puṇḍarīka Sūtra, but they were not proficient in the precepts. One day, Gao Ji fell ill and was about to die. Dharma Master Ren said to him, 'I hope you will inform me where you are reborn after your death.' Gao Ji said, 'I have always been concerned about this matter. If there is indeed karmic retribution for good and evil, I will surely inform you.' Later, Gao Ji passed away, and for two years there was no news. In the third year, Dharma Master Ren was about to visit Gao Ji's home in the morning, but Gao Ji's family had all gone up the mountain. While Dharma Master Ren was sitting alone in a daze, he saw Gao Ji tell him, 'There was an agreement before my death, and I have long wanted to inform you, but things have not progressed, so I am late in coming. I am now a minor official in Mount Tai, and there is no great suffering.' Dharma Master Ren said, 'You recited scriptures and listened to the Dharma throughout your life, how could you receive such a retribution?' Gao Ji said, 'It is thanks to reciting scriptures and listening to the Dharma! Otherwise, it would probably be worse than it is now.' After speaking, he disappeared. From this, Dharma Master Ren became even more diligent in his practice (see the postscript of the ancient printed edition of the Saddharma Puṇḍarīka Sūtra).
悟真寺僧
貞觀中。王順山悟真寺僧㳂干。夜過藍溪。忽聞誦法華經。其聲纖遠。是時星月迥臨。四望數十里無人。僧側耳肅然急回。拉友往尋之。其經聲乃自地出。即標其所。明旦前掘之。于積壤中得一顱骨。其色槁然。獨唇舌鮮潤。即持歸以石函藏於殿側。自是每夕常聞法華經聲。長安士女接踵來觀。至開元中忽被新羅國僧連函竊去。寺僧追之。已還海國矣(太平廣記)。
玄法寺僧
長安安邑坊有玄法寺者。本里人張頻宅也。頻嘗供養一僧。僧專念法華經。積十餘年。頻門人忽譖僧通其侍婢。因以他事殺之。既而其家當聞誦法華之聲。晝夜不絕。張知其冤。慚悔不及。因舍宅為是寺焉(太平廣記)。
雉山寺僧
桂府城外江東五里有雉山寺。其始者。昔有一僧卓庵此地。日誦法華經。仍能講說。忽有一雉常來伏翼聽受。終第五卷。雉即不來。后八年。山下民家生一男子。年始八歲。不葷不戲。堅欲投其僧出家。父母聽之既去。一日僧浴。令兒凈背。堅不肯袒衣。僧問。答曰。某前身即雉也。因聽師講誦。故報為人。今腋下猶有雉毛。故不袒也。僧因授是經前五卷。覽同舊習。后二卷則不能也。從此山以雉名。因山置寺。寺猶存也(戒殺類)。
揚州聰法師
【現代漢語翻譯】 現代漢語譯本 悟真寺僧 貞觀年間，王順山悟真寺的僧人㳂干，夜晚經過藍溪，忽然聽到誦讀《法華經》的聲音，那聲音細微而悠遠。當時星月高懸，四處望去數十里都沒有人。僧人側耳傾聽，肅然起敬，急忙返回，拉著朋友前去尋找。那誦經的聲音竟然是從地下發出的。於是他們就在那裡做了標記。第二天早晨前去挖掘，在堆積的泥土中得到一個頭顱骨，顏色枯槁，唯獨嘴唇和舌頭鮮潤。於是就拿回去，用石函裝好，藏在殿的旁邊。從此以後，每天晚上都能聽到《法華經》的聲音。長安的士人和女子接連不斷地前來觀看。到了開元年間，忽然被新羅國的僧人連同石函一起偷走了。寺里的僧人追趕他，他已經回到海上的國家了（《太平廣記》）。 玄法寺僧 長安安邑坊有一座玄法寺，原本是當地人張頻的住宅。張頻曾經供養一位僧人，這位僧人專心念誦《法華經》，積累了十多年。張頻的門人忽然誣陷這位僧人與他的侍女私通，於是找了個其他借口殺了他。不久之後，張頻的家中總是能聽到誦讀《法華經》的聲音，白天黑夜都不停歇。張頻知道這是僧人的冤魂作祟，後悔也來不及了。於是就把住宅捐獻出來作為寺廟（《太平廣記》）。 雉山寺僧 桂府城外江東五里路的地方有一座雉山寺。這座寺廟的開創者，過去有一位僧人在這裡搭了個茅庵，每天誦讀《法華經》，並且還能講解經文。忽然有一隻野雞經常飛來，張開翅膀伏在地上聽他誦經。聽到第五卷結束的時候，野雞就不再來了。八年後，山下的百姓家生了一個男孩，年齡剛八歲，不吃葷腥，也不嬉戲玩鬧，堅決要跟隨那位僧人出家。他的父母聽從了他。出家之後，有一天僧人洗澡，讓這個孩子給他擦背。孩子堅決不肯脫衣服。僧人問他原因，孩子回答說：『我的前身就是那隻野雞。因為聽師父您講誦經文，所以轉世為人。現在我的腋下還有野雞的羽毛，所以不敢脫衣服。』僧人於是就把《法華經》的前五卷傳授給他，孩子學習起來就像是以前學過的一樣。但是后兩卷他就不能理解了。從此這座山就以雉來命名，因為這座山而建立了寺廟。寺廟現在還存在（《戒殺類》）。 揚州聰法師
【English Translation】 English version Monk of Wuzhen Temple During the Zhenguan era (627-649 AD), a monk named 㳂干 from Wuzhen Temple (Temple of Awakening to Truth) on Wangshun Mountain, was passing by Lanxi (Blue Creek) at night. He suddenly heard the sound of reciting the Lotus Sutra (Fahua Jing), the sound was faint and distant. At that time, the stars and moon were high in the sky, and there was no one to be seen for dozens of li (Chinese mile) around. The monk listened attentively, respectfully, and quickly returned, pulling a friend to search for the source. The sound of reciting the sutra was actually coming from the ground. So they marked the spot. The next morning, they dug there and found a skull in the accumulated soil. Its color was withered, but only the lips and tongue were fresh and moist. So they took it back, put it in a stone box, and hid it next to the hall. From then on, the sound of the Lotus Sutra could be heard every night. Scholars and women from Chang'an (ancient capital of China) came to watch one after another. During the Kaiyuan era (713-741 AD), it was suddenly stolen by a monk from Silla (ancient Korean kingdom) along with the stone box. The monks of the temple chased him, but he had already returned to his maritime country (from Taiping Guangji). Monk of Xuanfa Temple In An'yi Ward of Chang'an, there was a Xuanfa Temple (Temple of Profound Dharma), which was originally the residence of Zhang Pin, a local resident. Zhang Pin once supported a monk who devoted himself to reciting the Lotus Sutra for more than ten years. Zhang Pin's servant suddenly slandered the monk for having an affair with his maid, and then killed him on some other pretext. Soon after, the sound of reciting the Lotus Sutra could always be heard in Zhang Pin's house, day and night without ceasing. Zhang Pin knew that it was the ghost of the monk, and it was too late to regret it. So he donated his residence to be the temple (from Taiping Guangji). Monk of Zhishan Temple Five li outside Guifu City in Jiangdong, there is a Zhishan Temple (Pheasant Mountain Temple). Its founder was a monk who built a hermitage here in the past. He recited the Lotus Sutra every day and could also explain the scriptures. Suddenly, a pheasant often came to spread its wings and lie on the ground to listen to him reciting the sutra. When the fifth chapter ended, the pheasant stopped coming. Eight years later, a boy was born in a commoner's family at the foot of the mountain. He was only eight years old, did not eat meat, and did not play games, determined to become a monk with that monk. His parents listened to him. After he became a monk, one day the monk was taking a bath and asked the child to scrub his back. The child resolutely refused to take off his clothes. The monk asked him why, and the child replied: 'My previous life was that pheasant. Because I listened to you reciting the scriptures, I was reborn as a human. Now I still have pheasant feathers under my armpits, so I dare not take off my clothes.' So the monk taught him the first five chapters of the Lotus Sutra, and the child learned them as if he had learned them before. But he could not understand the last two chapters. From then on, the mountain was named after the pheasant, and the temple was built because of the mountain. The temple still exists (from 戒殺類 - Category of Abstaining from Killing). Master Cong of Yangzhou
僧智聰。住揚州白馬寺。專習三論。尋渡江住安樂寺。值大隋國崩。思歸無計。隱江荻中誦法華經。七日不饑。恒有四虎馴繞。聰曰。吾已十日不食。命在呼吸間。卿可食之。虎作人言曰。造天立地。無有此理。忽見一老翁掖下挾一小船來曰。師欲渡江即上船。其四虎見而淚出。聰曰。持危拔難。正在今日。即同四虎利涉南岸。船及老人忽然不見。聰領四虎止西霞塔西。經行禪誦。誓不寢臥。安眾八十餘人。若有兇事。虎來大吼。由此警覺。至貞觀中。年九十九。于佛降生日熏爐遍禮聖僧。還歸靜室。端坐而化(續高僧傳)。
棲霞向法師
法向。揚州人。身長八尺。骨狀魁岸。十六出家。即事勤苦。通誦法華以為德業。晚於西霞寺側立法華堂。行智者法華三昧。三七精進。大獲靈瑞。知而不言。一時大蟲侵害人民。日計數十。道俗設禳災大齋。虎忽入堂搏一人去。師隨後喚住曰。何故造次。今為設齋。可放此人。虎即放之。自後諸虎皆集。師以杖扣頭為說正法。自此不復為害(續高僧傳)。
終南誠法師
雍州僧法誠。弱齡穎異。依藍田寺出家。師事僧弘。弘亦神異之僧。誠奉師訓。誦法華經以為白業。又行持法華三昧。嘗夢普賢勸書大教。即命書人書八部般若。又寫華嚴。感異色鳥舞
【現代漢語翻譯】 現代漢語譯本 僧人智聰，住在揚州白馬寺，專門研習三論宗。後來渡江住在安樂寺。正趕上大隋王朝覆滅，想回家卻無計可施，就隱居在江邊的蘆葦叢中誦讀《法華經》，七天不覺得飢餓。經常有四隻老虎馴順地圍繞著他。智聰說：『我已經十天沒吃東西了，性命就在呼吸之間，你們可以吃掉我。』老虎像人一樣說話：『創造天地，也沒有這樣的道理。』忽然看見一位老翁腋下夾著一條小船來說：『法師想要渡江就上船吧。』那四隻老虎看見了，流下了眼淚。智聰說：『持戒脫離危難，就在今天。』就和四隻老虎一起順利地到達了南岸。船和老人忽然不見了。智聰帶領四隻老虎住在西霞塔西邊，經常修行禪定誦經，發誓不睡覺。安頓了八十多個人。如果有什麼不好的事情發生，老虎就會大吼，因此得到警覺。到貞觀年間，智聰九十九歲，在佛陀降生的日子，在熏爐旁遍禮聖僧，回到靜室，端坐而圓寂（《續高僧傳》）。
棲霞向法師
法向，揚州人，身高八尺，骨骼魁梧高大。十六歲出家，做事勤勞刻苦，通誦《法華經》作為自己的德行事業。晚年在西霞寺旁邊建立法華堂，修行智者大師的法華三昧，二十一天精進修行，獲得了很大的靈驗瑞相，知道卻不說。當時有老虎侵害百姓，每天都有幾十人受害。僧人和百姓設定禳災的大齋。老虎忽然進入法華堂，抓住一個人就走了。法師隨後叫住老虎說：『為什麼這麼魯莽？現在正在設齋，可以放了這個人。』老虎就放了他。從此以後，所有的老虎都聚集過來，法師用杖敲打它們的頭，為它們宣說正法。從此不再為害（《續高僧傳》）。
終南誠法師
雍州僧人法誠，從小就聰明穎悟，依靠藍田寺出家，師事僧弘。僧弘也是一位有神異的僧人。法誠遵奉師父的教誨，誦讀《法華經》作為自己的清凈行業，又修行持誦法華三昧。曾經夢見普賢菩薩勸他書寫大乘經典，就命令書寫人書寫八部《般若經》，又書寫《華嚴經》，感得不同顏色的鳥兒跳舞。
【English Translation】 English version The monk Zhicong lived in Baima Temple (White Horse Temple) in Yangzhou, specializing in the study of the Three Treatises School. Later, he crossed the river and lived in Anle Temple (Temple of Peace and Joy). He encountered the collapse of the Great Sui Dynasty and had no way to return home. He hid in the reeds by the river, reciting the Lotus Sutra, and did not feel hungry for seven days. There were always four tigers tamely surrounding him. Zhicong said, 'I have not eaten for ten days, and my life is hanging by a thread. You can eat me.' The tigers spoke like humans, saying, 'Creating heaven and earth, there is no such principle.' Suddenly, he saw an old man with a small boat under his arm coming and saying, 'If the master wants to cross the river, please get on the boat.' The four tigers saw this and shed tears. Zhicong said, 'Upholding the precepts and escaping from danger is today.' He and the four tigers successfully reached the south bank. The boat and the old man suddenly disappeared. Zhicong led the four tigers to live west of the Xixia Pagoda (Western Xia Pagoda), constantly practicing meditation and reciting scriptures, vowing not to sleep. He settled more than eighty people. If anything bad happened, the tigers would roar loudly, thus giving a warning. By the Zhenguan era, Zhicong was ninety-nine years old. On the day of the Buddha's descent, he paid homage to the holy monks all around the incense burner, returned to his quiet room, and passed away peacefully in a seated posture (Continued Biographies of Eminent Monks).
The Dharma Master Faxiang of Qixia
Faxiang, a native of Yangzhou, was eight feet tall and had a robust and imposing physique. He became a monk at the age of sixteen, working diligently and assiduously, and thoroughly reciting the Lotus Sutra as his virtuous practice. In his later years, he established the Lotus Hall next to the Xixia Temple, practicing the Lotus Samadhi of Zhiyi (Zhi Zhe, Great Master Tiantai), diligently cultivating for twenty-one days, and obtaining great miraculous signs. He knew but did not speak of them. At that time, tigers were harming the people, with dozens of people being harmed every day. Monks and laypeople set up a great disaster-averting feast. A tiger suddenly entered the Lotus Hall, grabbed a person, and left. The master then called out to the tiger, saying, 'Why are you so reckless? We are now holding a feast; you can release this person.' The tiger released him. From then on, all the tigers gathered around, and the master tapped their heads with a staff, preaching the Dharma to them. From then on, they no longer caused harm (Continued Biographies of Eminent Monks).
The Dharma Master Facheng of Zhongnan
The monk Facheng of Yongzhou was intelligent and insightful from a young age. He became a monk relying on Lantian Temple (Blue Field Temple), studying under the monk Hong. Hong was also a monk with supernatural abilities. Facheng followed his master's teachings, reciting the Lotus Sutra as his pure karma, and also practiced the Lotus Samadhi. He once dreamed that Samantabhadra Bodhisattva (Puxian) encouraged him to write the Great Vehicle scriptures, so he ordered scribes to write the Eight Sections of the Prajna Sutra, and also wrote the Avatamsaka Sutra, which caused birds of different colors to dance.
下經案。手寫法華。正當露地因事而行。未及收舉。屬洪雨霶霔。及歸。經案儼然。余並漂溺。至貞觀中感疾。志願上生兜率。乃曰。今有童子相迎。吾即去矣。言已口出光明。異香充室。恬然坐化。師誦蓮經一夏五百遍。餘日兼持。猶得兩遍。縱值人客。非經部終。中不他語。略計十年。萬有余遍(續高僧傳)。
蘇州琰法師
唐沙門智琰。吳郡朱氏子。母張氏。夢升通玄寺塔相輪而坐。遂誕于師。八歲出俗。貞秀之姿。杰異常倫。十二誦徹蓮經。咸謂神童。洎祝髮即出都聽講。聰慧開發。續隱居蘇州武丘山。講貫之餘修普賢懺。誦法華經。計三千部。宵爐未爇。自起煙芬。夕罐才空。潛加溢水。有若天諸童子給侍焉。復行三種凈業。修以十六妙觀。嘗糾五百餘人。每月建齋講經。將逾十載。與夫廬山同期共誓。何以異哉。前後講法華．維摩皆三十遍。講觀經一百遍。及乎大漸。誡勖門人。泊然而化(續高僧傳)。
越州藏法師
法師吉藏。金陵人也。七歲出家。依興皇朗法師。凡所咨決。妙達其奧。因游百越。寓止嘉祥。敷經演教。問道云臻。煬帝服膺。來住日嚴寺。時眾忻尚妙經。即與開剖。四部聞風。造請萬計。嘗寫蓮經二千部。造二十五尊像。又置普賢堂。躬對禪誦。至唐武皇欽
【現代漢語翻譯】 現代漢語譯本 下經案。手寫法華（《妙法蓮華經》的簡稱）。正當露天，因事外出。未來得及收起。適逢大雨傾盆。待返回時，經案依然如故。其餘物品皆被漂走。至貞觀年間，法師身染疾病。發願往生兜率天（佛教欲界六天之一，彌勒菩薩所在之處）。於是說：『現在有童子前來迎接。我這就去了。』話音剛落，口中放出光明。奇異的香氣充滿房間。安詳地坐化圓寂。這位法師誦讀《法華經》一個夏天五百遍。其餘日子兼持誦讀，也能達到每天兩遍。即使遇到來訪的客人，除非一部經文讀完，否則中間不與他人交談。粗略計算十年，誦讀了一萬多遍（出自《續高僧傳》）。
蘇州琰法師
唐朝沙門智琰，吳郡朱氏之子。母親張氏，夢見自己登上通玄寺塔的相輪而坐。於是生下了智琰法師。八歲時出家。天生聰慧俊秀，卓越超群。十二歲時就能背誦《法華經》。大家都稱他為神童。等到剃度后，就前往都城聽講經法。聰慧敏捷，領悟力強。後來隱居在蘇州武丘山。講經說法之餘，修習普賢懺（禮拜普賢菩薩的懺悔法門），誦讀《法華經》。總計誦讀了三千部。夜晚香爐還未點燃，就自然升起嫋嫋香菸。傍晚水罐剛剛空了，就悄悄地自動溢滿清水。好像有天上的童子在侍奉他一樣。又修行三種凈業（身、口、意三業清凈），修習十六妙觀（觀想十六種事物以達到禪定的方法）。曾經召集五百多人，每月舉行齋會講解經書。持續了將近十年。與廬山慧遠大師及其蓮社同期的修行者共同發誓往生西方凈土，這又有什麼區別呢？前後講解《法華經》、《維摩詰經》都三十遍。講解《觀經》（《觀無量壽經》的簡稱）一百遍。等到臨終之時。告誡勉勵門人。安詳地圓寂了（出自《續高僧傳》）。
越州藏法師
法師吉藏，金陵人。七歲出家。依止興皇朗法師。凡是請教的問題，都能精妙地領悟其中的奧義。於是遊歷百越地區。居住在嘉祥寺。宣講經書，闡揚教義。前來問道的人絡繹不絕。隋煬帝非常敬佩他，請他住在日嚴寺。當時大眾非常崇尚《妙法蓮華經》，吉藏法師就為大家開解剖析這部經典。四部大眾聽聞他的盛名，前來拜訪請教的多達數萬人。曾經書寫《法華經》二千部。塑造二十五尊佛像。又設定普賢堂。親自面對佛像禪修誦經。到了唐武德年間，受到皇帝的欽佩。
【English Translation】 English version He placed the sutra desk down. He hand-copied the Lotus Sutra (short for Saddharma Puṇḍarīka Sūtra). He was in an open area, attending to some matters. Before he could collect it, a heavy rainstorm occurred. Upon returning, the sutra desk remained untouched. Everything else had been washed away. During the Zhenguan era, he fell ill. He vowed to be reborn in the Tuṣita Heaven (one of the six heavens of the Desire Realm in Buddhism, where Maitreya Bodhisattva resides). He then said, 'Now there are celestial youths coming to greet me. I am leaving.' As soon as he spoke, light emanated from his mouth. A strange fragrance filled the room. He peacefully passed away in a seated posture. The master recited the Lotus Sutra five hundred times in one summer. On other days, he also maintained the practice, managing to recite it twice daily. Even when he had guests, he would not speak to them until he had finished reciting an entire scripture. Roughly estimated, he recited it over ten thousand times in ten years (from Continued Biographies of Eminent Monks).
Dharma Master Yan of Suzhou
The Tang Dynasty śrāmaṇa (Buddhist monk) Zhiyan, was a son of the Zhu family of Wujun. His mother, Zhang, dreamed that she ascended the finial of the Tongxuan Temple pagoda and sat there. Consequently, she gave birth to Master Zhiyan. He left the household life at the age of eight. He possessed a naturally intelligent and handsome appearance, surpassing ordinary people. At the age of twelve, he could recite the entire Lotus Sutra. Everyone called him a child prodigy. After being tonsured, he went to the capital to listen to lectures. He was intelligent and quick-witted, with strong comprehension. Later, he lived in seclusion on Mount Wuqiu in Suzhou. In addition to lecturing on the scriptures, he practiced the Samantabhadra Repentance (a repentance practice involving prostrations to Samantabhadra Bodhisattva) and recited the Lotus Sutra. He recited it a total of three thousand times. Before the night incense burner was lit, fragrant smoke would naturally rise. As soon as the water pitcher was empty in the evening, it would quietly overflow with water. It was as if celestial youths were serving him. He also practiced the three pure karmas (purity of body, speech, and mind), and cultivated the sixteen wondrous contemplations (methods of contemplating sixteen objects to achieve samadhi). He once gathered more than five hundred people and held monthly vegetarian feasts to explain the scriptures. This continued for nearly ten years. He and the practitioners of the same period as Master Huiyuan of Mount Lu, who together vowed to be reborn in the Western Pure Land, how are they different? He lectured on the Lotus Sutra and the Vimalakirti Sutra thirty times each. He lectured on the Contemplation Sutra (short for Amitāyurdhyāna Sūtra) one hundred times. When he was approaching his death. He admonished and encouraged his disciples. He passed away peacefully (from Continued Biographies of Eminent Monks).
Dharma Master Zang of Yuezhou
Dharma Master Jizang, was a native of Jinling. He left home at the age of seven. He relied on Dharma Master Lang of Xinghuang Temple. Whenever he asked questions, he could subtly understand the profound meanings within them. Thereupon, he traveled to the Baiyue region. He resided at Jiashang Temple. He expounded the scriptures and propagated the teachings. People came to inquire about the Dharma in an endless stream. Emperor Yang of the Sui Dynasty greatly admired him and invited him to reside at Riyan Temple. At that time, the masses greatly revered the Wonderful Dharma Lotus Flower Sutra, so Dharma Master Jizang explained and analyzed this scripture for everyone. Upon hearing of his great reputation, tens of thousands of people came to visit and seek guidance. He once wrote two thousand copies of the Lotus Sutra. He created twenty-five Buddha statues. He also established a Samantabhadra Hall. He personally faced the Buddha statues to practice meditation and recite the scriptures. During the Wude era of the Tang Dynasty, he was admired by the emperor.
德詔住延興寺。是時年高疾作。宣賜湯劑。藏知將終。著死不怖論。其略曰。死由生來。宜畏於生。吾若不生。何由有死。作已忽于清旦沐浴更衣燒香稱佛安然坐逝。師講法華百有餘遍。又講大品．大論．華嚴．維摩各數十遍。並著章疏流行後世(續高僧傳)。
襄州拔法師
襄陽僧智拔。張氏子。六歲依本郡常濟寺出家。日誦妙蓮華經五紙。經中理義略有規繩。乃曰。斯經諸佛出世之大事也。一人得道非弘不通。誓畢依持。以開蒙俗。周聽既洽。承京師吉藏法師命令覆述。拔曰。一乘為云。遂分為三。亦可一乘為雨。分為三否。眾無對。藏曰。拔公此問。深得經旨。遂囑以大法。后住耆阇寺。常講法華。一年五遍。一日忽與眾作別。皆不測其意。即加趺而化(續高僧傳)。
汴州迥法師
師名功迥。俗姓邊氏。六歲乞從佛。慈親奇之。口授觀音經。即通。十六遂其志。因入泰山事弘法師。迥曰。拱默山林乃一途獨善。至於維持余寄。非化誘不行。遂南參。止汴慧福寺。專以法華為時要。撰疏五卷。鎮常講敷。每講至藥草喻品。天必降雨。人皆奇之。所講法業。始末計五十遍。兼講余經。未易悉舉。后竟終於是寺。未終之日。乃有異香光明。迥睹之曰。愿承此瑞往生凈國。所飲井水。終時偶
【現代漢語翻譯】 現代漢語譯本 德詔住在延興寺。當時他年事已高，疾病纏身，皇帝特賜湯藥。德詔預感到自己將要去世，於是寫了《死不怖論》，其中要點是：『死亡由生命而來，所以應該畏懼的是生命。如果我沒有出生，又怎麼會有死亡呢？』寫完后，忽然在清晨沐浴更衣，焚香禮佛，安然坐化。德詔法師講解《法華經》一百多遍，又講解《大品般若經》、《大智度論》、《華嚴經》、《維摩詰經》各數十遍，並且撰寫了章疏流傳後世（《續高僧傳》）。
襄州拔法師
襄陽的僧人智拔，是張家的兒子。六歲時依從本郡的常濟寺出家。每天誦讀《妙法蓮華經》五紙。他對經中的道理略有領會，於是說：『這部經是諸佛出世的大事因緣。一個人得道，如果不是大力弘揚就不能通達。』他發誓終身依持此經，以開啓蒙昧的世俗之人。他的講法周遍流暢，後來奉京師吉藏法師的命令覆述經義。智拔問道：『一乘法如同云，可以分為三乘，那麼一乘法如同雨，也可以分為三嗎？』眾人無言以對。吉藏法師說：『智拔法師這個問題，深刻地領會了經的宗旨。』於是將大法囑託給他。後來他住在耆阇（Grdhrakuta）寺，經常講解《法華經》，一年講五遍。有一天，忽然與眾人告別，大家都不能理解他的意思。他隨即跏趺而坐，圓寂了（《續高僧傳》）。
汴州迥法師
法師名叫功迥，俗姓邊。六歲時請求出家，他的母親感到很驚奇，口頭教他《觀音經》，他立刻就通曉了。十六歲時，他實現了自己的志向，於是進入泰山侍奉弘法師。功迥說：『默默地隱居山林只是一種獨自修善的方式，至於維持佛法，如果不用教化誘導是不行的。』於是他南下參學，住在汴州的慧福寺，專門以《法華經》為重要的功課，撰寫了疏解五卷，經常講授。每次講到《藥草喻品》時，天上必定降雨，人們都感到驚奇。他所講的法業，從始至終總計五十遍。兼講其他經典，不能一一列舉。後來最終圓寂于這座寺廟。臨終的那天，有奇異的香氣和光明。功迥看到后說：『愿承蒙這種祥瑞往生凈土。』他平時飲用的井水，在他圓寂的時候偶然乾涸。
【English Translation】 English version De Zhao lived in Yanxing Temple. At that time, he was old and ill, and the emperor bestowed medicinal soup. Knowing that he was about to die, De Zhao wrote 'On Not Fearing Death,' the gist of which was: 'Death comes from life, so what should be feared is life. If I had not been born, how could there be death?' After writing it, he suddenly bathed and changed clothes in the early morning, burned incense, and peacefully passed away in a seated posture. Dharma Master De Zhao lectured on the 'Lotus Sutra' more than a hundred times, and also lectured on the 'Great Perfection of Wisdom Sutra,' 'Mahaprajnaparamita Sastra,' 'Avatamsaka Sutra,' and 'Vimalakirti Sutra' dozens of times each, and wrote commentaries that circulated to later generations (Continued Biographies of Eminent Monks).
Dharma Master Ba of Xiangzhou
The monk Zhi Ba of Xiangyang was the son of the Zhang family. At the age of six, he became a monk at Changji Temple in his native prefecture. He recited five folios of the 'Wonderful Lotus Flower Sutra' every day. He had a slight understanding of the principles in the sutra, and said: 'This sutra is the great event of the Buddhas appearing in the world. If one attains the Way, it cannot be understood without great propagation.' He vowed to uphold this sutra for the rest of his life in order to enlighten the ignorant common people. His teachings were thorough and fluent. Later, he was ordered by Dharma Master Jizang of the capital to restate the meaning of the sutra. Zhi Ba asked: 'The One Vehicle is like a cloud, which can be divided into three vehicles. Can the One Vehicle be like rain, and also be divided into three?' The assembly was speechless. Dharma Master Jizang said: 'Dharma Master Ba's question deeply understands the essence of the sutra.' So he entrusted him with the Great Dharma. Later, he lived in Grdhrakuta (Vulture Peak) Temple and often lectured on the 'Lotus Sutra,' five times a year. One day, he suddenly bid farewell to the assembly, and everyone could not understand his intention. He then sat in the lotus position and passed away (Continued Biographies of Eminent Monks).
Dharma Master Jiong of Bianzhou
The Dharma Master's name was Gong Jiong, his lay surname was Bian. At the age of six, he asked to become a monk, and his mother was surprised. She taught him the 'Avalokitesvara Sutra' orally, and he immediately understood it. At the age of sixteen, he realized his ambition, so he entered Mount Tai to serve Dharma Master Hong. Gong Jiong said: 'Silently living in the mountains and forests is only a way to cultivate goodness alone. As for maintaining the Dharma, it cannot be done without teaching and guidance.' So he traveled south to study and stayed at Huifu Temple in Bianzhou, specializing in the 'Lotus Sutra' as an important practice. He wrote five volumes of commentary and often lectured on it. Every time he lectured on the 'Parable of the Medicinal Herbs' chapter, it would surely rain, and people were amazed. The Dharma work he lectured on totaled fifty times from beginning to end. He also lectured on other sutras, which cannot be listed one by one. Later, he finally passed away in this temple. On the day of his death, there was an unusual fragrance and light. Gong Jiong saw it and said: 'May I receive this auspicious sign and be reborn in the Pure Land.' The well water he usually drank accidentally dried up at the time of his death.
竭。殯經數日。水還彌滿(續高僧傳)。
京師證法師
智證法師。祖即蕭梁明帝矣。居京大莊嚴寺。略榮位之好。忻懷道業。家世奉佛。偏尚法華。同族尊卑咸所成誦。嘗撰經疏。冥搜數家。糅以胸臆。勒成命氏進以唐帝。常自敷弘。其父太府卿。情存善法。從生至老。誦盈萬遍。又命人鈔寫。總千餘部。每日朝參必使從吏執經前行。公幹微隙。便就轉讀。朝伍仰矚。以為絕倫。自佛化東流。蕭氏法華實天下楷模矣(僧傳傳)。
俗官蕭子良。造蓮經一千部。夢感一人送經一卷。云有誤處。乃是第五卷壽量品。失一塵一劫一句。即法華之極宗。因修此句。乃感白雀翔應之瑞(此出壽禪師靈瑞賦註文。其蕭子良。必太府卿。故附見於此也)。
長沙安法師
僧法安。止建元寺。聽寵法師講。博通玄要。又長誦法華。講四十餘遍。忽于講座四角生華一叢。有十餘枝。黃白相間。長五六寸。狀似蓮華。香光敷蘤。或者疑是蒸潤所生。又過數日。復于都講床側及大眾坐處生八九華經。一月方萎悴。道俗聚觀。咸言講經之瑞。師后終於長沙(靈瑞集)。
江都向法師
僧慧向。姓劉氏。常誦法華經。兼解深義。后至淮陽江都。止故亭村。眾請講是經。時年一百一歲。顏色猶壯。忽
【現代漢語翻譯】 現代漢語譯本： 竭。殯葬數日後，水勢仍然瀰漫。（出自《續高僧傳》）
京師證法師
智證法師，他的祖先是蕭梁明帝。居住在京城的大莊嚴寺。他略去榮華富貴的愛好，欣喜地專注于修道事業。他的家族世代信奉佛教，尤其推崇《法華經》。同族的尊長和晚輩都能背誦此經。他曾經撰寫經書的疏解，深入研究了多家學說，融合了自己的理解，撰寫完成的書並獻給唐朝皇帝。他經常親自講解弘揚此經。他的父親太府卿，心中存有善良的佛法，從出生到年老，誦讀《法華經》超過萬遍。又命人抄寫，總共一千多部。每天早朝參拜時，必定讓下屬拿著經書在前面行走。公務稍微有空隙，就立刻誦讀。朝廷官員仰望，認為他非常傑出。自從佛教傳入中國，蕭氏家族對《法華經》的奉行，實在是天下的楷模。（出自《僧傳》）
俗官蕭子良，建造《法華經》一千部。夢中感應到一個人送來一卷經書，說其中有錯誤的地方，原來是第五卷《壽量品》中，缺少了『一塵一劫』一句。這句是《法華經》的極重要的宗旨。因此他補修了這句，就感應到白雀飛翔應瑞的祥兆。（出自壽禪師《靈瑞賦》的註文。這裡的蕭子良，必定是太府卿，所以附在這裡。）
長沙安法師
僧人法安，住在建元寺。聽從寵法師講解佛法，廣泛通達玄妙的要義。又擅長誦讀《法華經》，講解了四十多遍。忽然在講座的四個角落，生長出一叢叢的華，有十多枝，黃白相間，長五六寸，形狀像蓮花。香氣和光彩散佈開來。有人懷疑是蒸氣潤濕所生。又過了幾天，又在都講的床側以及大眾坐的地方，生長出八九朵華。一個月后才凋謝。道士和俗人聚集觀看，都說是講經的祥瑞。法師後來在長沙圓寂。（出自《靈瑞集》）
江都向法師
僧人慧向，姓劉。經常誦讀《法華經》，並且理解其中的深刻含義。後來到了淮陽江都，住在故亭村。眾人請他講解這部經。當時他一百零一歲，容顏還很健壯。忽然
【English Translation】 English version: Exhausted. After the funeral for several days, the water still overflowed. (From 'Continued Biographies of Eminent Monks')
Dharma Master Zheng of the Capital
Dharma Master Zhizheng, his ancestor was Emperor Ming of the Xiao Liang dynasty. He resided at the Great Zhuangyan Temple in the capital. He forsook the love of glory and position, and joyfully focused on the path of cultivation. His family had been devout Buddhists for generations, especially revering the 'Lotus Sutra' (Fahua Jing). Both elders and juniors of his clan could recite it by heart. He once wrote commentaries on the sutra, deeply researching several schools of thought, and incorporating his own understanding, he compiled a book and presented it to the Tang Emperor. He often personally expounded and promoted the sutra. His father, the Taifu Qing (Grand Minister of the Imperial Treasury), cherished the good Dharma in his heart, and from birth to old age, recited the 'Lotus Sutra' over ten thousand times. He also ordered people to copy it, totaling more than a thousand copies. Every day when attending the morning court, he would have his subordinates carry the sutra in front of him. Whenever there was a slight break in official duties, he would immediately recite it. The court officials looked up to him, considering him to be extraordinary. Since Buddhism spread eastward, the Xiao family's practice of the 'Lotus Sutra' has truly been a model for the world. (From 'Biographies of Monks')
Lay official Xiao Ziliang, commissioned the creation of one thousand copies of the 'Lotus Sutra'. In a dream, he was inspired by a person who delivered a scroll of the sutra, saying that there was an error in it. It turned out that in the fifth chapter, the 'Chapter on the Duration of Life of the Tathagata' (Shouliang Pin), the phrase 'one dust, one kalpa' was missing. This phrase is the ultimate principle of the 'Lotus Sutra'. Therefore, he amended this phrase, and as a result, he sensed the auspicious omen of a white sparrow flying in response. (This is from the commentary on Zen Master Shou's 'Ode to Auspicious Signs'. This Xiao Ziliang must be the Taifu Qing, so it is included here.)
Dharma Master An of Changsha
The monk Fa'an, resided at Jianyuan Temple. He listened to Dharma Master Chong's lectures, widely mastering the profound essentials. He was also skilled at reciting the 'Lotus Sutra', lecturing on it more than forty times. Suddenly, at the four corners of the lecture hall, clusters of flowers grew, with more than ten branches, alternating between yellow and white, five or six inches long, resembling lotus flowers. Fragrance and light spread out. Some suspected that they were caused by steam and moisture. After a few more days, eight or nine flowers grew next to the bed of the chief lecturer and in the places where the assembly sat. They withered after a month. Daoists and laypeople gathered to watch, all saying that it was an auspicious sign of lecturing on the sutra. The master later passed away in Changsha. (From 'Collection of Auspicious Signs')
Dharma Master Xiang of Jiangdu
The monk Huixiang, whose surname was Liu. He often recited the 'Lotus Sutra' and understood its profound meaning. Later, he went to Huaiyang Jiangdu and resided in the old Ting Village. The assembly requested him to lecture on this sutra. At that time, he was one hundred and one years old, and his appearance was still strong. Suddenly
告眾曰。吾其去矣。言訖合掌端坐長往。即瘞于銅山。后樵人每於葬所聞誦經之聲。一日司馬趙元恪取道于傍。顧見蓮華一朵。驚問。村人乃云。是向師之冢。恪乃令人掘之。見白骨一聚。唯舌宛然赤色。其蓮根從舌生焉。睹茲靈瑞。州郡表聞。來於此處起塔崇奉(靈瑞集)。
寶通法師
寶通。梵行精修。長誦法華經陀羅尼品。稍有靈異。時楊橋村有趙氏。家妻為神所魅。請通持咒。通既至。神即現形。通告曰。神在村中。合當興福。如何反魅於人。神曰。非弟子事。此乃部下小鬼耳。遂呼小鬼至前責罰。趙妻因此得差。續後趙妻之病仍發。歌吟竟日。又來告通。通又去。見所責鬼在病床前。通曰。前曾誡治那得再來。汝若不去吾當誦咒。令汝頭作七分。如阿梨樹枝也。鬼乃叩首求哀。不煩咒也。從此病差。鬼不復至矣(靈瑞集)。
蘇州儀禪師
僧儀禪師。止蘇州開元寺。造大佛殿。忽見一婦人抱兒子告師曰。兒子為患。請轉法華經一部。禪師轉畢。遽有一朱衣佩劍者來拜曰。前日妻子為兒所患。蒙師轉經。今已得愈。特來相謝。聞師造殿。謹以錢一十千相助。弟子是許將軍。師曰公住何處。許曰住師屋后。言訖不見。師遣人穿地尋之。乃見骸骨一具。佩劍橫身。人皆嗟異。師即祀而葬
【現代漢語翻譯】 現代漢語譯本：
告訴眾人說：『我將要離開了。』說完，合掌端坐，去世了。於是將他埋葬在銅山。後來樵夫經常在埋葬的地方聽到誦經的聲音。一天，司馬趙元恪從旁邊經過，看見一朵蓮花，驚訝地詢問。村裡人說：『這是向師的墳墓。』趙元恪於是讓人挖掘墳墓，看見一堆白骨，只有舌頭仍然是鮮紅色，蓮花的根從舌頭里生長出來。看到這種靈異的祥瑞，州郡上報朝廷，於是在這裡建造佛塔來崇敬供奉（出自《靈瑞集》）。 寶通法師 寶通，精進修行梵行，長期誦讀《法華經·陀羅尼品》，稍微有些靈異事蹟。當時楊橋村有趙氏，他的妻子被神所迷惑，請寶通法師持咒。寶通法師來到后，神就顯現了形體。寶通法師告誡說：『神在村中，應當造福，怎麼反而迷惑人呢？』神說：『不是弟子所為，這是部下的小鬼做的。』於是呼喚小鬼到面前責罰。趙氏的妻子因此病好了。後來趙氏妻子的病又發作了，整天唱歌吟唱。又來告訴寶通法師。寶通法師又去了，看見被責罰的鬼在病床前。寶通法師說：『之前已經告誡懲治過你，怎麼又來了？你若是不離開，我就要誦咒，讓你的頭裂成七分，像阿梨樹的樹枝一樣。』鬼於是叩頭求饒，不用誦咒了。從此病就好了，鬼也不再來了（出自《靈瑞集》）。 蘇州儀禪師 僧人儀禪師，住在蘇州開元寺，建造大佛殿。忽然看見一個婦人抱著兒子告訴禪師說：『兒子生病了，請您誦一部《法華經》。』禪師誦完經后，忽然有一個穿著紅色官服、佩戴寶劍的人來拜謝說：『前些日子妻子和兒子被疾病困擾，蒙禪師誦經，現在已經痊癒了，特來感謝。聽說禪師建造佛殿，謹獻上錢一萬來相助。弟子是許將軍。』禪師問：『您住在哪裡？』許將軍說：『住在禪師的屋后。』說完就不見了。禪師派人挖地尋找，看見一副骸骨，寶劍橫放在身上。人們都驚歎奇異。禪師於是祭祀並埋葬了他。
【English Translation】 English version:
He told the assembly, 'I am about to depart.' After saying this, he joined his palms together, sat upright, and passed away. He was then buried in Copper Mountain. Later, woodcutters often heard the sound of chanting scriptures near his burial site. One day, Sima Zhao Yuange (Sima - a government official title, Zhao Yuange - name) was passing by and saw a lotus flower. Surprised, he asked about it. The villagers said, 'This is the tomb of Master Xiang (Xiang - name).' Zhao Yuange then ordered people to dig up the tomb. They found a pile of white bones, but the tongue was still bright red, and the lotus root grew from the tongue. Seeing this miraculous sign, the state and county reported it to the court, and a pagoda was built here to honor and worship him (from 'Collection of Miraculous Signs'). Dharma Master Baotong (Baotong - name) Baotong (Baotong - name) diligently practiced pure conduct and constantly recited the 'Dharani Chapter' of the 'Lotus Sutra', and there were some miraculous events. At that time, there was a Zhao (Zhao - surname) family in Yangqiao Village whose wife was possessed by a spirit. They asked Dharma Master Baotong (Baotong - name) to chant mantras. When Dharma Master Baotong (Baotong - name) arrived, the spirit appeared. Dharma Master Baotong (Baotong - name) admonished, 'The spirit is in the village and should bring blessings, how can you bewitch people?' The spirit said, 'This is not my doing, it is the work of a minor ghost under my command.' Then he summoned the minor ghost and punished him. Zhao's (Zhao - surname) wife recovered from her illness because of this. Later, Zhao's (Zhao - surname) wife's illness relapsed, and she sang and chanted all day long. She came to tell Dharma Master Baotong (Baotong - name) again. Dharma Master Baotong (Baotong - name) went again and saw the punished ghost in front of the sickbed. Dharma Master Baotong (Baotong - name) said, 'I have already warned and punished you before, how dare you come again? If you don't leave, I will chant a mantra and split your head into seven pieces, like the branches of an Arali tree.' The ghost then kowtowed and begged for mercy, saying that there was no need to chant the mantra. From then on, the illness was cured, and the ghost never came again (from 'Collection of Miraculous Signs'). Chan Master Yi (Yi - name) of Suzhou Chan Master Yi (Yi - name), resided in Kaiyuan Temple (Kaiyuan Temple - name) in Suzhou and was building the Great Buddha Hall. Suddenly, he saw a woman holding a child who told the Chan Master (Chan Master - title) , 'My son is ill, please recite a copy of the 'Lotus Sutra' for him.' After the Chan Master (Chan Master - title) finished reciting the sutra, suddenly a man in red official robes and wearing a sword came to thank him, saying, 'The other day, my wife and son were troubled by illness. Thanks to the Chan Master's (Chan Master - title) recitation of the sutra, they have now recovered. I have come to thank you. I heard that the Chan Master (Chan Master - title) is building a hall, and I respectfully offer ten thousand coins to help. I am General Xu (Xu - surname).' The Chan Master (Chan Master - title) asked, 'Where do you live?' General Xu (Xu - surname) said, 'I live behind the Chan Master's (Chan Master - title) house.' After saying this, he disappeared. The Chan Master (Chan Master - title) sent people to dig and search, and they found a skeleton with a sword lying across it. People were amazed. The Chan Master (Chan Master - title) then offered sacrifices and buried him.
之。至今猶存(靈瑞集)。
汴州照師
僧神照。汴州人。年九歲。值離亂。眷屬雕亡。唯與母萍流無托。未幾母亡。乃依明智律師出家。凡所辨聽一遍無遺。唯誦法華以為德業。素養一狗。所往皆隨。及師抱疾。其狗通夕長號。人未知其然。洎師歸寂。方悉狗徴。及安葬已。狗則長眠垂淚。不食而殂(續靈瑞集)。
荊州奘法師
唐景龍中有僧玄奘。江陵人。幼歲入道。博通大小乘。尤明法華正典。別是命家。於五十年日誦七遍。嘗于凈室聲誦。感天人下聽。齋講之時。徴瑞合沓。孝和帝重師之德。于林光殿解齋。奘上表乞還鄉。詔賜御詩。百僚俱和。委見大宋高僧傳。
絳州轍禪師
禪師法轍。絳州人。少而勤苦。通法華經。常以是業誘化一切。乃于孤山西河造立堂宇。創置伽藍。處元無水。一旦地陷。清泉迸出。故秦州刺史房仁裕申請寺額。即以陷泉為名。師又善持咒。多有應驗。唐永徽二年二月。自知將死。囑累徒眾。端然坐逝。時天色晴明。雨華如雪。香而不釋。樹枝草葉白同粉色。週二里餘三日始隱。終后三年。坐身不壞。師之功勵。殊難擬議(靈瑞集)。
山陰義法師
釋大義。蕭山徐氏子。生而英特。七歲父授書籍。日記數千言。十二從釋山陰靈
【現代漢語翻譯】 現代漢語譯本： 之。至今仍然存在（見於《靈瑞集》）。
汴州照師
僧人神照，汴州人。九歲時，遭遇戰亂，親屬凋零亡散，只有他和母親像浮萍一樣漂流無依。不久母親也去世了，於是依照明智律師出家。凡是聽到的內容，一遍就能完全記住。專門誦持《法華經》作為自己的功課。平時養了一條狗，去哪裡都跟隨著他。等到神照法師生病時，那條狗整夜長嚎，人們不知道是什麼原因。等到法師圓寂后，才知道是狗在預兆。安葬完畢后，狗就一直躺著流淚，不吃東西而死去（見於《續靈瑞集》）。
荊州奘法師
唐朝景龍年間，有僧人玄奘，江陵人。年幼時就出家，廣泛通曉大小乘佛法，尤其精通《法華經》這部重要的經典。他還是個精通算命的人。五十年裡，每天誦讀七遍《法華經》。曾經在清凈的房間里誦經，感動得天人下凡來聽。齋戒講經的時候，出現各種吉祥的徵兆。孝和皇帝重視他的德行，在林光殿設宴款待他。玄奘上表請求回鄉，皇帝下詔賜予御詩，百官都寫詩應和。詳細情況見於《大宋高僧傳》。
絳州轍禪師
禪師法轍，絳州人。年少時勤奮刻苦，通曉《法華經》。經常用誦經來教化一切眾生。於是在孤山西河建造寺廟，創立伽藍（寺院的通稱）。寺院原本沒有水，有一天突然地陷，清泉涌出。因此秦州刺史房仁裕申請寺額，就以『陷泉』作為寺名。法轍禪師還擅長持咒，多有應驗。唐朝永徽二年二月，他預知自己將要去世，囑咐徒弟們，然後端坐而逝。當時天空晴朗，卻下起了像雪一樣的花，香氣不散。樹枝草葉都變得像粉色一樣白，覆蓋了周圍二里多地，三天後才消失。他圓寂三年後，坐化的身體沒有腐壞。法轍禪師的功德和修行，實在難以估量（見於《靈瑞集》）。
山陰義法師
釋大義，蕭山徐氏之子。天生聰穎，七歲時父親教他讀書，每天能記住幾千字。十二歲跟隨山陰靈
【English Translation】 English version: It still exists today (from 'Ling Rui Ji' - Collection of Miraculous Events).
The Zhao Master of Bianzhou
The monk Shen Zhao was a native of Bianzhou. At the age of nine, he encountered war and chaos, and his family members were scattered and deceased. Only he and his mother drifted like duckweed without support. Before long, his mother also passed away, so he became a monk under the Mingzhi Vinaya Master. He remembered everything he heard once without fail. He specialized in reciting the 'Lotus Sutra' as his virtuous practice. He usually kept a dog, which followed him wherever he went. When the master Shen Zhao fell ill, the dog howled all night long. People did not know why. Only after the master passed away did they realize it was a sign from the dog. After the burial, the dog lay down and wept, refusing to eat and eventually dying (from 'Xu Ling Rui Ji' - Continued Collection of Miraculous Events).
The Dharma Master Zhuang of Jingzhou
During the Jinglong era of the Tang Dynasty, there was a monk named Xuanzang, a native of Jiangling. He entered the monastic life at a young age and was well-versed in both Mahayana and Hinayana Buddhism, especially proficient in the 'Lotus Sutra', a central scripture. He was also skilled in divination. For fifty years, he recited the 'Lotus Sutra' seven times a day. Once, while reciting the sutra in a clean room, he moved the devas (heavenly beings) to descend and listen. During fasting and lecturing, auspicious signs appeared in abundance. Emperor Xiaohe valued his virtue and hosted a feast for him at the Lin Guang Hall. Xuanzang submitted a memorial requesting to return to his hometown, and the emperor issued an imperial poem, which all the officials echoed with their own poems. Detailed information can be found in the 'Song Dynasty Biographies of Eminent Monks'.
The Chan Master Zhe of Jiangzhou
The Chan Master Fa Zhe was a native of Jiangzhou. He was diligent and hardworking from a young age and was well-versed in the 'Lotus Sutra'. He often used it to enlighten all beings. Therefore, he built temples and established monasteries in the Xihe area of Gu Mountain. The place originally had no water, but one day the ground collapsed, and a clear spring gushed out. Therefore, the governor of Qinzhou, Fang Renyu, applied for a temple plaque, and it was named 'Xianquan' (Sunken Spring). The master Zhe was also good at holding mantras, and many were effective. In the second year of Yonghui in the Tang Dynasty, he knew he was about to die. He entrusted his disciples and passed away peacefully in a seated position. At that time, the sky was clear, but flowers rained down like snow, with a fragrance that did not dissipate. The branches and leaves of the trees turned white like powder, covering an area of more than two li (Chinese mile), and disappeared after three days. Three years after his death, his seated body did not decay. The merits and practice of Master Zhe are truly difficult to fathom (from 'Ling Rui Ji' - Collection of Miraculous Events).
The Dharma Master Yi of Shanyin
釋大義 (Shi Da Yi), also known as Dharma Master Yi, was the son of the Xu family of Xiaoshan. He was born intelligent and outstanding. At the age of seven, his father taught him books, and he could remember several thousand words a day. At the age of twelve, he followed the Shanyin Ling
隱寺。凡是經教開卷必通。人畏敬之。屬中宗即位。恩制度人。師試蓮經格中第一。自後習聽弘闡稱心寺。開元中喪所親。因入天臺佛隴閱大藏。報劬勞。謁見左溪。稟承止觀。超然悟心。以畢大事。平生誦法華．涅槃．大小戒本以為行業。終時咸聞空中有奏天樂之聲(大宋高僧傳)。
天臺修法師
法師廣修。俗留氏。東陽人也。天姿貞亮卓爾。具體樞衣臺宗第十祖邃法師之門。盡得其傳。學者奔承。戶外屨滿。日誦法華經及維摩．光明等。六時行道。老而益堅。每年行七七日懺摩。蓋止觀中第四隨自意三昧也。后以三觀付門人物外。會昌中沒于禪林寺。遷神于佛隴金地。弟子良汶發墳火化。淘收舍利一千餘粒。建塔藏之(大宋高僧傳)。
明州端法華
大宋高僧傳紀僧遂端。俗張氏。不知所從來。投師于明之德潤寺。寺即吳太傅闞澤書堂(即今慈溪東普濟寺是)。師為人質直清粹。不妄交遊。師授蓮經。誦猶宿習。人皆駭嘆。十二時中口吻不輟。至老不懈。唐咸通二年加趺之次。泰定而絕。須臾口生青蓮華七朵。芬芳香潔。遠近驟觀。於是造龕窆于東山之下。經二十餘年。塔內屢有光現。及啟視之。形質如生。遂迎還寺。漆纻飾之。至今真身尚存焉(傳文)。其七莖蓮華。余嘗詢之耆宿
【現代漢語翻譯】 現代漢語譯本 隱寺。凡是經教開卷必通。人們都很畏懼和尊敬他。適逢中宗即位，用恩惠和制度來選拔人才。法師在蓮經的考試中名列第一。自此以後，在稱心寺學習、聽講和弘揚佛法。開元年間，法師的親人去世，於是他進入天臺佛隴，閱讀大藏經，以報答父母的養育之恩。他拜見左溪法師，學習止觀，超然領悟心性，從而完成了人生大事。平生以誦讀《法華經》（Lotus Sutra）、《涅槃經》（Nirvana Sutra）和大小乘戒本作為日常修行。圓寂時，人們都聽到空中有演奏天樂的聲音（出自《大宋高僧傳》）。
天臺修法師
法師廣修，俗姓留，是東陽人。天性貞潔明亮，卓越不凡。師從天臺宗第十祖邃法師門下，盡得其真傳。求學者紛紛前來，門外的鞋子都滿了。他每日誦讀《法華經》（Lotus Sutra）以及《維摩經》（Vimalakirti Sutra）、《光明經》（Golden Light Sutra）等經典，一天十二個時辰都在修行。年紀越大，修行越堅定。每年都要進行七七四十九日的懺悔，這大概是止觀中所說的第四種隨自意三昧。後來，他將三觀傳授給弟子物外。會昌年間，法師在禪林寺圓寂，遷葬于佛隴金地。弟子良汶掘開墳墓火化，收集到一千多顆舍利，建造佛塔來安放（出自《大宋高僧傳》）。
明州端法華
《大宋高僧傳》記載僧人遂端，俗姓張，不知道是從哪裡來的。他投師于明州的德潤寺，這座寺廟就是吳太傅闞澤的書堂（也就是現在的慈溪東普濟寺）。法師為人質樸正直，清心寡慾，不隨便與人交往。老師傳授給他《法華經》（Lotus Sutra），他誦讀起來就像是已經熟習的一樣，人們都感到驚歎。一天十二個時辰，口中誦經的聲音從不停止，直到老年也不懈怠。唐咸通二年，法師在跏趺坐的時候，安詳地圓寂了。不久，他的口中生出七朵青蓮花，芬芳香潔，遠近的人都爭相觀看。於是人們建造佛龕，將他安葬在東山之下。經過二十多年，塔內多次出現光芒。打開塔觀看，他的形體就像活著的時候一樣。於是人們將他迎回寺廟，用漆和纻麻裝飾。至今，他的真身仍然存在（出自傳記原文）。至於那七莖蓮花，我曾經向年長的僧人詢問過。
【English Translation】 English version Yin Temple. He was proficient in all scriptures and teachings as soon as he opened them. People feared and respected him. During the reign of Emperor Zhongzong, he was selected for his kindness and adherence to the system. The master ranked first in the Lotus Sutra examination. From then on, he studied, listened, and propagated the Dharma at Chenxin Temple. During the Kaiyuan era, his relatives passed away, so he entered Tiantai Folong and read the Tripitaka to repay his parents' nurturing grace. He visited Master Zuoxi and learned Zhi Guan (止觀, calming and insight meditation), transcendingly realizing the nature of mind, thereby completing the great matter of life. Throughout his life, he recited the Lotus Sutra (法華經), Nirvana Sutra (涅槃經), and the Vinaya texts of both Mahayana and Hinayana as his daily practice. At the time of his passing, everyone heard the sound of heavenly music in the sky (from 'Biographies of Eminent Monks of the Song Dynasty').
Master Xiu of Tiantai
Master Guangxiu, with the lay surname Liu, was a native of Dongyang. He was naturally virtuous and bright, outstanding and extraordinary. He studied under Master Sui, the tenth patriarch of the Tiantai school, and fully received his true transmission. Scholars flocked to him, and the shoes outside his door were filled. He recited the Lotus Sutra (法華經), Vimalakirti Sutra (維摩經), and Golden Light Sutra (光明經) daily, practicing the Dharma twelve hours a day. The older he got, the more determined he became in his practice. Every year, he would perform a forty-nine-day repentance, which was probably the fourth 'following one's own intention' Samadhi in Zhi Guan (止觀). Later, he transmitted the Threefold Contemplation (三觀) to his disciple Wuwai. During the Huichang era, the master passed away at Chanlin Temple and was reburied at Folong Jindhi. His disciple Liangwen exhumed the grave, cremated the body, and collected over a thousand relics, building a pagoda to enshrine them (from 'Biographies of Eminent Monks of the Song Dynasty').
Duan Fahua of Mingzhou
'Biographies of Eminent Monks of the Song Dynasty' records the monk Suiduan, with the lay surname Zhang, whose origins are unknown. He became a disciple at Derun Temple in Mingzhou, which was the study of Grand Tutor Wu, Kan Ze (now the Dong Puji Temple in Cixi). The master was simple, honest, pure, and abstemious, not casually associating with others. His teacher taught him the Lotus Sutra (法華經), and he recited it as if he were already familiar with it, which amazed everyone. For twelve hours a day, the sound of his chanting never ceased, and he never slacked off even in his old age. In the second year of Xiantong during the Tang Dynasty, the master passed away peacefully while sitting in the lotus position. Soon after, seven blue lotus flowers grew from his mouth, fragrant and pure, which people from far and near rushed to see. So, people built a shrine and buried him under Dongshan. After more than twenty years, light repeatedly appeared inside the pagoda. When the pagoda was opened, his form was as if he were still alive. So, people welcomed him back to the temple and decorated him with lacquer and ramie. To this day, his true body still exists (from the original biography). As for the seven lotus stalks, I once inquired about them from elderly monks.
。皆云。先時猶在。建炎之𡨥方失之。然師之真身既在。古殿森沈。先賢竦敬。至有發言為詩播其遺德者。張昂詩曰。僧史名聞在。云龕香火深。此身非故物。不壞本從心。門靜湖山碧。庭寒檜柏陰。後人還可繼。真教卷黃金。僧保沖詩曰。經昔誦白蓮。神移幾百年。色身遺此地。真性在何天。湖月盈還缺。巖華落復妍。惟師功德骨。端坐若安禪(二詩見石刻)。
京兆素法師
僧守素。立性高邁。精銳絕倫。居京大興善寺。恒以誦持為急務。足不越限經三十年。誦法華經三萬七千部。夜每有貉子馴擾聽經。齋則烏鵲就掌取食。唐長慶中有僧幽玄留贈曰。三萬蓮經三十春。半生不蹈院門塵。真實錄之佳句也(大宋僧傳)。
嘉禾三白和尚
師名元慧。晉平原內史陸機之裔。髫齡穎悟。長而溫潤。出塵納戒之後。入五臺山觀禮聖蹟。歸寧居建興寺。立志持三白。會昌中遭沙汰。宣宗朝還入法流。咸通年送佛骨舍利往鳳翔。煉左拇指。口誦蓮經。其指復生。所誦法華平生不計其數。三白者。白飯。白水。白鹽也。又身不偏觸。口誦真經。意不妄緣。此三明白。享此嘉名。以故吳人呼為三白和尚(大宋僧傳)。
溫州楚法師
唐釋鴻楚。永嘉人也。楚與昆弟器度宏遠。皆樂出俗。雙親
亦愿。影隨互相。竊直誦習蓮華。時大云寺荒摭。昭宗來重構締。師主成之。就而講誦。梁太祖賜紫衣師號。師讓而不受。時鄭說贈詩云。架上紫衣閑不著。案頭金字坐長看。師立性寬慈。面無慍色。目不邪視。言不妄發。講法華經至五十遍。一時講堂忽生蓮華一朵。重跗覆葉。香氣芬[荂-大+(((嘹-口)-小)-日)]。眾驟稱異。又刺血寫是經一部。至今永嘉世世寶之(大宋僧傳)。
越州莒法師
僧鴻莒。即楚公之兄也。出家越之龍宮寺。精通蓮經。因以得度。后往長安學毗尼。因讀化度寺碑。目視兩行。有舉人見之。請莒再誦。不遺一字。其強記類此也。師晝夜誦經。每見鬼神扶衛。或為添香然燈。至李唐長興中。不疾坐亡。至於三更。手敲龕門曰。吾緣佛土善友嫌服章不凈。以故轉來。易畢再坐去。至於七日。頂上猶暖。葬后每有一虎繞塔號叫(大宋僧傳)。
東京誨法師
釋貞誨。姓包。吳郡人。十三出家龍興寺。守性沉靜。分陰是競。方逾一年誦徹蓮經。用是為常業。日週二部。十九祝髮。自是伊洛晉郊凡有講筵莫不參聽。唐天祐中至京相國寺寓舍。講法華經十許遍。人未歸重。則知奇貨之售亦有時焉。後會宋州帥孔公。仰師高行。即給俸于西塔院置長講法華堂。從此
【現代漢語翻譯】 現代漢語譯本： 也希望如此。身影隨著互相映襯。私下裡一直誦讀學習《妙法蓮華經》。當時大云寺荒廢破敗，昭宗皇帝來重新建造。法師主持完成了這件事，就在寺里講誦佛經。梁太祖賜予他紫衣和『師』的稱號，法師謙讓沒有接受。當時鄭說贈詩說：『架上的紫衣閑置不穿，案頭的金字坐著長久觀看。』法師天性寬厚慈祥，臉上沒有慍怒的表情，眼睛不斜視，說話不隨便。講《法華經》講了五十遍，一次講堂里忽然生出一朵蓮花，重重花瓣覆蓋著花葉，香氣芬芳濃郁，眾人都驚異地稱讚。又刺血寫了一部《法華經》，至今永嘉世代都把它當作珍寶。（出自《大宋僧傳》）。 越州莒法師 僧人鴻莒，就是楚公的哥哥。在越州的龍宮寺出家，精通《法華經》，因此得以出家。後來前往長安學習毗尼（Vinaya，戒律）。因為讀化度寺碑文，能一眼看兩行。有舉人見到后，請鴻莒再誦讀一遍，沒有遺漏一個字。他記憶力強就是這樣。法師日夜誦經，經常看見鬼神扶持護衛，或者為他添香點燈。到了李唐長興年間，沒有疾病就坐化圓寂了。到了三更時分，用手敲擊龕門說：『我與佛土的善友嫌棄我的服裝不乾淨，因此轉世而來，換好衣服再坐化離去。』過了七天，頭頂上還很溫暖。安葬后經常有一隻老虎繞著塔嚎叫。（出自《大宋僧傳》）。 東京誨法師 釋貞誨，姓包，吳郡人。十三歲在龍興寺出家，秉性沉靜，珍惜光陰。才過一年就背誦通了《法華經》，用誦經作為日常功課，每天誦讀兩部。十九歲剃度。從此以後，伊水、洛水、晉地、郊外凡是有講經的法會，沒有不參加聽講的。唐天祐年間來到東京相國寺的寓所，講《法華經》十多遍，人們還不重視他，要知道珍奇的貨物出售也是有時機的。後來遇到宋州帥孔公，仰慕法師高尚的品行，就在西塔院撥給俸祿，設定了長講法華堂，從此...
【English Translation】 English version: He also wished for this. His shadow followed and reflected each other. He secretly and constantly recited and studied the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). At that time, the Dayun Temple was desolate and dilapidated. Emperor Zhaozong came to rebuild it. The master presided over its completion and lectured and recited the scriptures there. Emperor Taizu of the Liang Dynasty bestowed upon him a purple robe and the title of 'Master,' which he declined. At that time, Zheng Shuo presented a poem saying: 'The purple robe on the rack is left unworn, the golden characters on the desk are gazed upon for a long time.' The master was by nature kind and compassionate, his face without any sign of anger, his eyes never looking askance, and his words never uttered rashly. He lectured on the Lotus Sutra fifty times. Once, a lotus flower suddenly grew in the lecture hall, with layers of petals covering the leaves, its fragrance rich and abundant. The crowd exclaimed in amazement. He also pricked his finger to write a copy of the sutra, which the Yongjia region has treasured generation after generation until today (from Song Dynasty Biographies of Eminent Monks). Master Ju of Yuezhou The monk Hongju was the elder brother of Chu Gong. He became a monk at the Longgong Temple in Yuezhou, and was proficient in the Lotus Sutra, through which he was ordained. Later, he went to Chang'an to study the Vinaya (discipline). Because he read the inscription on the Huadu Temple stele, he could read two lines at a glance. A juren (a successful candidate in the imperial examination) saw this and asked Hongju to recite it again, and he did not miss a single word. His strong memory was like this. The master recited the scriptures day and night, and often saw ghosts and spirits supporting and protecting him, or adding incense and lighting lamps for him. During the Changxing period of the Later Tang Dynasty, he passed away peacefully while sitting without illness. At the third watch of the night, he knocked on the door of the niche with his hand, saying: 'My good friends in the Buddha-land dislike my clothing being unclean, therefore I have returned to change clothes and then sit in meditation and depart.' After seven days, the top of his head was still warm. After his burial, a tiger often circled the pagoda and howled (from Song Dynasty Biographies of Eminent Monks). Master Hui of Tokyo 釋貞誨 (Shi Zhenhui), whose surname was Bao, was a native of Wujun. He became a monk at the Longxing Temple at the age of thirteen, and was by nature quiet and diligent, cherishing every moment. In just over a year, he had memorized the entire Lotus Sutra, and used reciting it as his daily practice, reciting two parts each day. He was tonsured at the age of nineteen. From then on, wherever there were lectures in the areas of Yi River, Luo River, Jin, and the suburbs, he would attend and listen. During the Tianyou period of the Tang Dynasty, he came to the Xiangguo Temple in Tokyo and stayed in a lodging. He lectured on the Lotus Sutra more than ten times, but people did not yet value him. It should be known that the sale of rare goods also has its timing. Later, he met Duke Kong, the governor of Songzhou, who admired the master's noble conduct, and allocated a salary at the West Pagoda Courtyard to establish a permanent Lotus Sutra lecture hall. From then on...
翕然。師又披大藏。開廣見知。凡是世典百家之言皆不之顧。誡門人曰。異端之說。汩亂吾真。何須習之。吾止愿作師子吼。不為野干鳴也。后將終。自具湯沐更凈。令唱上生。禮佛忽望空合掌曰。勞煩眾聖排空相迎。徒侶爾時並聞天樂之聲。頃刻而卒(大宋高僧傳)。
潭州青衣寺僧
潭州門裡街北巷有青衣寺。古有僧。亡其名。於此地誦法華經。每致靈異。世不具傳。一時感二青衣童子侍奉。死後葬之。忽于冢上生二蓮華。發而看之。乃自舌根而出。時州郡錄其實。申奏朝廷。因給青衣寺額。建是寺焉(靈瑞集)。
杭州孤山寺石壁經
孤山寺在杭西湖。石壁法華經在寺之中。始元和十二年嚴休復為刺史時。僧慧明萠厥心。卒以長慶四年白居易為刺史時。上下其石六尺有五寸。短長其石五十七尺有六寸。其輸錢者若嚴休復．白居易．湖州刺史崔玄亮．睦州刺史韋文恪．處州刺史韋公立．衢州刺史張聿．蘇州刺史李諒．越州刺史元稹．處州刺史陳岵。刺史白乞余文。余觀僧之徒所以經于石文于碑。蓋欲為不朽耳。今夫碑既文。經既石。而又九諸侯相率貢錢于所事。由近而言。亦可謂表異宗而成不朽矣。由遠而言。不知幾萬歲而分。地與天相軋。陰與陽相蕩。火與風相射。名與形相滅。則四
【現代漢語翻譯】 現代漢語譯本：
他（師）非常專注。師父又博覽大藏經，開闊見識。凡是世俗典籍、諸子百家的言論，一概不予理睬。告誡門人說：『異端的學說，擾亂我的真性。何必學習它們呢？我只愿作獅子吼（比喻佛的說法有力量，能降伏一切），不作野干鳴（比喻庸劣的說法）。』後來將要去世時，自己準備洗浴用品，洗凈身體，讓人唱誦上生經，禮拜佛像，忽然望向天空，合掌說：『勞煩各位聖眾排空迎接。』徒弟們當時都聽到天樂的聲音。頃刻間就去世了（《大宋高僧傳》）。 潭州青衣寺僧 潭州門裡街北巷有青衣寺。古時候有位僧人，已經忘記了他的名字，在這裡誦讀《法華經》。每每顯現靈異之事，世間沒有詳細記載。一次感應到兩位青衣童子侍奉。死後埋葬了他。忽然在他的墳墓上生長出兩朵蓮花。打開來看，竟然是從舌根生出來的。當時州郡記錄了這件事的真實情況，上報朝廷。因此賜給青衣寺匾額，建造了這座寺廟（《靈瑞集》）。 杭州孤山寺石壁經 孤山寺在杭州西湖。石壁《法華經》在寺廟之中。開始於元和十二年，嚴休復擔任刺史時，僧人慧明萌發了這個心願。最終在長慶四年，白居易擔任刺史時完成。上下石壁高六尺五寸，長短石壁五十七尺六寸。捐錢的人有嚴休復（刺史），白居易（刺史），湖州刺史崔玄亮，睦州刺史韋文恪，處州刺史韋公立，衢州刺史張聿，蘇州刺史李諒，越州刺史元稹，處州刺史陳岵。刺史白居易請求我寫篇文章。我認為僧人的徒弟們將經文刻在石頭上，將文章刻在石碑上，大概是想求得不朽吧。如今石碑已經刻上了文章，經文也已經刻在了石頭上，而且又有九位諸侯互相捐錢來完成這件事。從近處來說，也可以說是爲了表彰不同的宗派而成就了不朽。從長遠來說，不知道幾萬年後，地與天互相擠壓，陰與陽互相沖擊，火與風互相射擊，名與形互相消滅，那麼四...
【English Translation】 English version:
He (the master) was very focused. The master also extensively studied the Tripitaka (Dazangjing), broadening his knowledge. He disregarded all secular classics and the words of various schools of thought. He admonished his disciples, saying, 'Heterodox doctrines disturb my true nature. Why should we study them? I only wish to roar like a lion (an analogy for the Buddha's powerful teachings that can subdue everything), not to howl like a jackal (an analogy for inferior teachings).' Later, when he was about to pass away, he prepared bathing items himself, cleansed his body, and had people chant the Sutra of Rebirth. He bowed to the Buddha image, and suddenly looked towards the sky, joining his palms and saying, 'I trouble all the holy ones to line up in the sky to welcome me.' At that time, the disciples all heard the sound of heavenly music. He passed away in an instant (from 'Biographies of Eminent Monks of the Song Dynasty'). Monk of Qingyi Temple in Tanzhou Qingyi Temple is located in the North Alley of Menli Street in Tanzhou. In ancient times, there was a monk, whose name has been forgotten, who recited the 'Lotus Sutra' (Fahua Jing) here. Miraculous events often occurred, but they were not recorded in detail in the world. Once, he sensed two boys in green robes (Qingyi Tongzi) attending to him. After his death, he was buried. Suddenly, two lotus flowers grew on his tomb. When they were opened, they were found to have grown from his tongue root. At that time, the state and county recorded the truth of this matter and reported it to the imperial court. Therefore, the Qingyi Temple was granted a plaque and the temple was built (from 'Collection of Auspicious Signs'). Stone Wall Sutra of Gushan Temple in Hangzhou Gushan Temple is located on the West Lake in Hangzhou. The 'Lotus Sutra' (Fahua Jing) on the stone wall is inside the temple. It began in the twelfth year of the Yuanhe era, when Yan Xiufu was the prefect, and the monk Huiming conceived this wish. It was finally completed in the fourth year of the Changqing era, when Bai Juyi was the prefect. The height of the stone wall is six feet and five inches, and the length is fifty-seven feet and six inches. Those who donated money included Yan Xiufu (prefect), Bai Juyi (prefect), Cui Xuanliang (prefect of Huzhou), Wei Wenkai (prefect of Muzhou), Wei Gongli (prefect of Chuzhou), Zhang Yu (prefect of Quzhou), Li Liang (prefect of Suzhou), Yuan Zhen (prefect of Yuezhou), and Chen Hu (prefect of Chuzhou). Prefect Bai Juyi asked me to write an article. I think that the monks' disciples engraved the sutra on the stone and the article on the stele, probably to seek immortality. Now that the stele has been engraved with the article, and the sutra has been engraved on the stone, and nine lords have donated money to complete this matter, it can be said that they have achieved immortality by praising different sects. In the long run, I don't know how many thousands of years later, when the earth and the sky squeeze each other, the yin and yang collide with each other, the fire and the wind shoot at each other, and the name and the form annihilate each other, then the four...
海九州皆太空中一微塵耳。又安知不朽哉。由是思之。則僧之徒得計矣。御史元稹記(唐文粹)。
蘇州法華院石壁經
蘇州重玄寺法華院。以石壁刻釋氏經焉。夫開示悟入諸佛知見。以了義度無邊。以圓教垂無窮。莫尊于妙法蓮華經。證無生忍。造不二門。住不可思議解脫。莫極于維摩詰經。接四生九類。入無餘涅槃。實無度者。莫先於金剛般若經。壞罪集福。凈一切惡道。莫急於佛頂尊勝經。應念順愿。生極樂土。莫疾于阿彌陀經。明正觀實相。莫出於普賢觀經。詮自性。認本覺。莫深於實相法密經。空法塵。依無智。莫過於般若心經。是八種經。具十二部。合一十一萬六千八百五十七言。三乘之要旨。諸佛之秘藏盡矣。是石壁。積四重。高一尋。長十有五丈。厚尺有咫。有石蓮敷覆其上下。有石神固護其前後。火水不能燒漂。風日不能搖消。所謂施無上法。盡未來際者也。唐長慶二年作。大和三年成。沙門清晃矢厥謀僧契元而書之。都守白居易施詞而贊之(白氏長慶集)。
天臺國清寺蓮經
余頃詣天臺禮祖塔。至國清寺。聞庫司藏諸異跡。因馨爐請見。所出甚多。今略舉其四。一曰紫檀香龕像。高一尺許。內雕鏤釋迦如來降生等八相聖容。凡七百餘軀。細妙神工。誠難擬議。乃智者
【現代漢語翻譯】 現代漢語譯本： 海九州相對於太空而言，不過是一粒微小的塵埃罷了。又怎麼知道它不會朽壞呢？由此思考，那麼僧侶們的做法就顯得很有道理了。——御史元稹的記載（出自《唐文粹》）。 蘇州法華院石壁經 蘇州重玄寺法華院，用石壁來刻寫佛教經典。要說開示、啓發、領悟、進入諸佛的知見，用爲了義來度化無邊眾生，用圓滿的教義來垂示無窮的道理，沒有比《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）更尊貴的了。要證得無生法忍，創造不二法門，安住于不可思議的解脫境界，沒有比《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）更極致的了。要接引四生九類眾生，進入無餘涅槃，實際上沒有被度化者，沒有比《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）更優先的了。要消除罪業，積累福德，凈化一切惡道，沒有比《佛頂尊勝經》（Uṣṇīṣa Vijaya Dhāraṇī Sūtra）更緊迫的了。要應念順遂心願，往生極樂凈土，沒有比《阿彌陀經》（Amitābha Sūtra）更迅速的了。要闡明正確的觀想和實相，沒有比《普賢觀經》（Samantabhadra Meditation Sūtra）更突出的了。要詮釋自性，認識本覺，沒有比《實相法密經》更深刻的了。要空掉法塵，依靠無智，沒有比《般若心經》（Prajñāpāramitā Hṛdaya Sūtra）更超越的了。這八種經典，具備十二部，總共有十一萬六千八百五十七字，三乘的要旨，諸佛的秘密寶藏，都在其中了。這石壁，堆積了四層，高一尋，長十五丈，厚一尺八寸。有石蓮花覆蓋其上下，有石神守護其前後。火燒不毀，水漂不走，風吹日曬也不能使其搖動消損。這真是所謂的施與無上之法，直到未來無盡的時刻啊。唐長慶二年開始製作，大和三年完成。沙門清晃策劃此事，僧契元書寫，都守白居易撰寫詞賦讚美它（出自《白氏長慶集》）。 天臺國清寺蓮經 我近來前往天臺山禮拜祖師塔，到了國清寺。聽說庫房收藏著各種奇異的遺蹟，於是焚香請求觀看。拿出來的東西很多，現在簡略地列舉其中的四件。第一件是紫檀香龕像，高約一尺，內部雕刻著釋迦如來（Śākyamuni Buddha）降生等八相聖容，共有七百多尊，精細巧妙，堪稱神工，實在難以比擬。這是智者大師...
【English Translation】 English version: The Nine Continents of the Sea are but a tiny speck of dust in the vastness of space. How can we be certain that they will not decay? Reflecting upon this, the actions of the monks seem quite reasonable. - Recorded by Censor Yuan Zhen (from 'Tang Wen Cui'). Stone Wall Sutras at Fahua Temple in Suzhou At Fahua Temple in Chongxuan Temple, Suzhou, Buddhist scriptures are inscribed on a stone wall. To speak of revealing, instructing, awakening, and entering the knowledge and vision of all Buddhas, using definitive teachings to liberate boundless beings, and employing perfect teachings to impart infinite principles, nothing is more venerable than the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra). To attain the forbearance of non-origination, create the gate of non-duality, and abide in inconceivable liberation, nothing is more supreme than the 'Vimalakīrti Nirdeśa Sūtra'. To receive the four types of birth and nine categories of beings, leading them into nirvana without remainder, where in reality there are no beings to be delivered, nothing is more prior than the 'Diamond Sutra' (Vajracchedikā Prajñāpāramitā Sūtra). To destroy sins and accumulate blessings, purifying all evil paths, nothing is more urgent than the 'Uṣṇīṣa Vijaya Dhāraṇī Sūtra'. To fulfill wishes and desires in accordance with one's thoughts, being reborn in the Pure Land of Ultimate Bliss, nothing is swifter than the 'Amitābha Sūtra'. To clarify correct contemplation and the true nature of reality, nothing surpasses the 'Samantabhadra Meditation Sūtra'. To explain self-nature and recognize original enlightenment, nothing is deeper than the 'Secret Sutra of True Reality'. To empty the dust of dharmas and rely on non-wisdom, nothing is more transcendent than the 'Heart Sutra' (Prajñāpāramitā Hṛdaya Sūtra). These eight kinds of scriptures, possessing twelve divisions, total one hundred sixteen thousand eight hundred and fifty-seven words, containing the essential principles of the Three Vehicles and the secret treasures of all Buddhas. This stone wall, stacked in four layers, is one 'xun' in height, fifteen 'zhang' in length, and one 'chi' and eight 'zhi' in thickness. Stone lotuses cover its top and bottom, and stone deities protect its front and back. Fire cannot burn it, water cannot wash it away, and wind and sun cannot shake or erode it. This is truly what is meant by bestowing the unsurpassed Dharma, extending into the endless future. It was begun in the second year of Changqing in the Tang Dynasty and completed in the third year of Dahe. The śramaṇa Qinghuang planned this, the monk Qiyuan wrote it, and the governor Bai Juyi composed words to praise it (from 'Bai Shi Changqing Ji'). Lotus Sutra at Guoqing Temple on Mount Tiantai Recently, I went to Mount Tiantai to pay respects at the ancestral stupa and arrived at Guoqing Temple. I heard that the storehouse contained various extraordinary relics, so I burned incense and requested to see them. Many items were brought out, and I will briefly list four of them. The first is a sandalwood shrine image, about one 'chi' in height, with the eight sacred appearances of Śākyamuni Buddha's birth and so on carved inside, totaling more than seven hundred figures, exquisitely crafted and truly difficult to imitate. This is the work of the Great Master Zhiyi...
為隋煬帝受菩薩戒時所賜。二曰智者手寫金字法華經。全帙筆法純粹。殆自天成。斯吾祖奉陳宣帝來於金陵所造。三曰天竺貝多葉心經。大隋時梵僧攜來贈與智者。四曰錢王金書法華經。微妙精楷。后題云。吳越國王錢俶敬書。是經二十部。此二十中一也。今又睹壽禪師進法華經靈瑞賦。錢王制文稱賞。因此來下以金寫妙法華經一百部。至哉奇勝事也。眇觀自古帝王流傳佛教者固多。而未嘗聞書寫如是之勤著也。良由不負靈山付囑。特來震旦為群生作歸依之端爾。宗曉茲因纂集次。疇昔所見拳拳於衷。愿與未聞者聞。故援筆以記之。
法華經顯應錄捲上 卍新續藏第 78 冊 No. 1540 法華經顯應錄
法華經顯應錄卷下
四明石芝沙門 宗曉 編
洪州達禪師
禪師法達。洪州人也。七歲出家。誦法華經。剃髮受具已。往禮曹溪六祖能禪師。祖曰。禮不投地。何如不禮。觀汝心中。必蘊一物也。達曰。念法華經已三千部。祖曰。禮本折慢幢。頭奚不至地。又曰。汝今名法達。勤誦未休歇。空誦但循聲明。心號菩薩。但信佛無言。蓮華從口發。祖又曰。此經以何為宗。達曰。學人愚鈍不曉。祖曰。此經以出世因緣為宗。唯一大事。佛之知見也。汝勿錯解。開示悟入自是佛
【現代漢語翻譯】 現代漢語譯本 這是隋煬帝受菩薩戒時所賜的物品。第二件是智者大師手寫的金字《法華經》。整套經書的筆法純粹，幾乎是天然而成。這是我的祖先奉陳宣帝之命來到金陵時所造的。第三件是天竺貝多葉心經，這是大隋時期一位梵僧帶來的，贈送給了智者大師。第四件是錢王金書法華經，筆法微妙精楷，後面題寫著：『吳越國王錢俶（吳越國末代國王）敬書』。這部經書共有二十部，這是其中的一部。現在又看到了壽禪師進獻的《法華經靈瑞賦》，錢王（錢俶）為此制文稱讚，因此下令用金書寫《妙法蓮華經》一百部。真是奇妙殊勝的事情啊！縱觀自古以來帝王流傳佛教的事例固然很多，但從未聽說過像這樣勤奮地書寫的。這實在是由於不辜負靈山（佛陀說法之地）的囑託，特意來到震旦（中國）為眾生作歸依的榜樣啊。宗曉（作者）因此在纂集時，對往昔所見念念不忘，希望與未曾聽聞的人分享，所以提筆記錄下來。
《法華經顯應錄》捲上 卍新續藏第 78 冊 No. 1540 《法華經顯應錄》
《法華經顯應錄》卷下
四明石芝沙門 宗曉 編
洪州達禪師
禪師法達（人名），洪州（地名）人。七歲出家，誦讀《法華經》。剃度受具足戒后，前往參拜曹溪六祖慧能禪師。慧能禪師說：『禮拜不著地，不如不禮拜。觀察你的內心，必定蘊藏著某種東西。』法達說：『我已經唸誦《法華經》三千部。』慧能禪師說：『禮拜的本意是折服傲慢之幢，為何頭不著地？』又說：『你現在名叫法達，勤奮誦讀未曾停歇，只是空誦經文，追逐聲音，心中卻自稱為菩薩。只要相信佛的無言之教，蓮花自然從口中生髮。』慧能禪師又問：『這部經以什麼為宗旨？』法達說：『弟子愚鈍，不明白。』慧能禪師說：『這部經以出世因緣為宗旨，唯一的大事，就是佛的知見。你不要錯誤理解，開示悟入，自然就是佛的境界。』
【English Translation】 English version This was bestowed by Emperor Yang of Sui when he received the Bodhisattva precepts. The second item is the golden-lettered Lotus Sutra handwritten by Zhiyi (智者大師, a prominent Buddhist monk). The calligraphy of the entire set of scriptures is pure, almost divinely crafted. This was created by my ancestor when he came to Jinling (金陵, present-day Nanjing) by order of Emperor Xuan of Chen. The third item is the Heart Sutra on palm leaves from India, which was brought by an Indian monk during the Sui Dynasty and presented to Zhiyi. The fourth item is the golden-lettered Lotus Sutra in Qian Wang's (錢王, King Qian Chu of Wuyue) calligraphy, with subtle and exquisite regular script. It is inscribed at the end: 'Respectfully written by Qian Chu (錢俶, the last king of Wuyue), King of Wuyue (吳越國).' This scripture consists of twenty copies, and this is one of them. Now, I have also seen the Ode to the Auspicious Signs of the Lotus Sutra presented by Zen Master Shou, which Qian Wang (錢俶) praised in his writing, and therefore ordered one hundred copies of the Wonderful Dharma Lotus Flower Sutra to be written in gold. What a marvelous and extraordinary event! Looking back at the emperors who have propagated Buddhism throughout history, there have been many, but I have never heard of anyone writing with such diligence. This is truly because he did not fail the entrustment of Vulture Peak (靈山, where the Buddha preached), and specially came to Zhen Dan (震旦, China) to be a model of refuge for all beings. Therefore, when Zongxiao (宗曉, the author) compiled this collection, he cherished what he had seen in the past and wished to share it with those who had not heard of it, so he took up his pen to record it.
Lotus Sutra: Records of Manifestations, Volume 1 Supplement to the Buddhist Canon, Volume 78, No. 1540, Lotus Sutra: Records of Manifestations
Lotus Sutra: Records of Manifestations, Volume 2
Compiled by Shramana Zongxiao (宗曉) of Shizhi Temple in Siming (四明石芝沙門)
Zen Master Da of Hongzhou (洪州達禪師)
Zen Master Fada (法達, a personal name) was a native of Hongzhou (洪州, a place name). He left home at the age of seven and recited the Lotus Sutra. After being ordained as a monk, he went to pay respects to the Sixth Patriarch Huineng (慧能) of Caoxi (曹溪六祖能禪師). Huineng said, 'If your prostration doesn't touch the ground, it's better not to prostrate at all. Observing your mind, there must be something hidden within.' Fada said, 'I have already recited the Lotus Sutra three thousand times.' Huineng said, 'The essence of prostration is to subdue the banner of arrogance. Why doesn't your head touch the ground?' He also said, 'Your name is now Fada, and you diligently recite without rest, but you are only reciting the words and following the sounds, while your heart calls itself a Bodhisattva. Just believe in the Buddha's wordless teaching, and the lotus flower will naturally bloom from your mouth.' Huineng then asked, 'What is the main principle of this sutra?' Fada said, 'This disciple is foolish and does not understand.' Huineng said, 'This sutra takes the cause and condition of transcending the world as its main principle. The only great matter is the Buddha's knowledge and vision. Do not misunderstand. Revealing, instructing, awakening, and entering are naturally the realm of the Buddha.'
之知見。我輩無分。彼既是佛已具知見。何用更開。當知佛之知見。只汝自心。更無別體。但為自蔽光明。貪愛塵境。勞他從三昧起。種種勸令寢息。汝但執念為功。何異牦牛愛尾。達曰。若如所說。不須誦經耶。祖曰。經有何過。豈障汝念。聽吾偈曰。心迷□□□。心悟轉法華。誦久不明己。與義作仇家。無念念即正。□□念成邪。□無俱不到。長御白牛車。達既蒙啟迪。歡喜說偈曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今方名唸經僧也。達既領受玄旨。自此亦不輟誦持。委見傳燈錄。
牛頭山融禪師
唐續僧傳紀僧法雄。俗韋姓。潤州人也。家世業儒。博通書史。然無經世意。一日偶閱般若。曉達真空。乃棄儒。竄入茆山。改逢掖而披緇。探賾此道。二十年間專精匪懈。貞觀中於牛頭石室為四眾百餘人講法華經。是時積雪滿階。忽于凝冰中現華二朵。狀如芙蓉。粲同金色。凡七日方隱。又宰公蕭元善請講般若。感大地震動。鐘磬香案並皆搖飏至於寺外。恬然不知。又劉禹錫作師塔碑曰。師之神功。感旱麓泉涌。皓雪蓮生。巨蛇摧伏。群鹿聽法。矧師住牛頭日。□□銜華之□□□四祖信禪師望彼山有瑞氣。訪之果見□□□
【現代漢語翻譯】 現代漢語譯本： 的知見。我輩沒有份。他既然是佛已經具有知見，何必再開啟？應當知道佛的知見，就是你自己的心，更沒有別的本體。只因爲自己遮蔽了光明，貪愛塵世的境界，勞煩他從三昧中起來，種種勸導令你止息。你只執著唸誦為功德，這和牦牛愛惜自己的尾巴有什麼區別？ 達問道：『如果像您所說，就不需要誦經了嗎？』 祖師說：『經有什麼過錯？難道會妨礙你念誦？聽我說偈：心迷時誦經是口頭禪，心悟時誦經就是在轉法華。誦經很久卻不明白自己的心，就會與經義成為仇家。沒有妄念就是正，有了妄念就成了邪。空與有都不執著，才能長久駕馭白牛車（比喻大乘佛法）。』 達聽了祖師的開示，歡喜地說了偈語：『誦經三千部，曹溪一句亡。未明出世的宗旨，怎能停止累世的狂妄？羊車、鹿車、牛車是權宜之說，初、中、后都善妙地宣揚。誰知道在這火宅之中，原本就是法中的國王。』 祖師說：『你現在才可稱爲念經的和尚啊。』達領悟了玄妙的旨意，從此也不停止誦經持戒。《傳燈錄》中有詳細記載。
牛頭山融禪師
《唐續僧傳》記載僧法雄，俗姓韋，是潤州人。家世代以儒學為業，博通經史，但沒有經世濟民的意願。一天偶然閱讀《般若經》，領悟了真空的道理，於是放棄儒學，隱居到茅山，脫下儒服而穿上僧衣，探究佛法。二十年間專心精進，從不懈怠。貞觀年間在牛頭山石室為四眾一百多人講《法華經》。當時積雪滿階，忽然在凝結的冰中出現兩朵花，形狀像芙蓉，光彩如同金色，過了七天才消失。又有宰相蕭元善請他講解《般若經》，感應到大地震動，鐘磬香案都搖晃飛揚到寺外，但他卻安然不知。劉禹錫為禪師寫的塔碑上說：『禪師的神功，感應到旱山涌出泉水，白雪中生出蓮花，巨大的蛇被摧伏，成群的鹿來聽法。』更何況禪師住在牛頭山的時候，□□銜著花，□□□。四祖信禪師望見那座山有祥瑞之氣，前去拜訪，果然見到了□□□。
【English Translation】 English version: of knowledge and vision. We have no share in it. Since he is already a Buddha and possesses knowledge and vision, why open it again? You should know that the Buddha's knowledge and vision is just your own mind, and there is no other entity. It is only because you yourself obscure the light, and greedily love the dust of the world, that you trouble him to arise from Samadhi and advise you in various ways to rest. You only cling to recitation as merit, what difference is there between this and a yak cherishing its tail? Da asked, 'If it is as you say, is there no need to recite scriptures?' The Patriarch said, 'What fault do the scriptures have? Do they hinder your recitation? Listen to my verse: When the mind is deluded, reciting scriptures is mere lip service; when the mind is enlightened, reciting scriptures is turning the Dharma Wheel. Reciting for a long time without understanding oneself, one becomes an enemy of the meaning of the scriptures. No thought is right, thought with delusion becomes evil. Neither emptiness nor existence is clung to, then one can long drive the white ox cart (a metaphor for Mahayana Buddhism).' Having received the Patriarch's enlightenment, Da joyfully spoke a verse: 'Reciting the scriptures three thousand times, the one sentence of Caoxi is lost. Without understanding the purpose of transcending the world, how can one stop the madness of accumulated lifetimes? The sheep cart, deer cart, and ox cart are expedient teachings, the beginning, middle, and end are all wonderfully proclaimed. Who knows that within this burning house, originally is the king within the Dharma.' The Patriarch said, 'Only now can you be called a scripture-reciting monk.' Having understood the profound meaning, Da from then on did not cease reciting and upholding the precepts. The Transmission of the Lamp records this in detail.
Chan Master Rong of Niutou Mountain (Ox Head Mountain)
The Continued Biographies of Eminent Monks of the Tang Dynasty records the monk Faxiong (Dharma Hero), whose lay surname was Wei, and was a native of Runzhou. His family had been engaged in Confucianism for generations, and he was well-versed in history, but had no intention of managing the world. One day he happened to read the Prajna Sutra and understood the principle of emptiness, so he abandoned Confucianism and went into seclusion in Maoshan, taking off his Confucian robes and donning monastic robes, exploring the Dharma. For twenty years he was dedicated and diligent, never slacking. During the Zhenguan era, he lectured on the Lotus Sutra in the stone chamber of Niutou Mountain for more than a hundred people from the four assemblies. At that time, snow was piled high on the steps, and suddenly two flowers appeared in the frozen ice, shaped like lotuses, and as bright as gold, disappearing after seven days. Also, Prime Minister Xiao Yuanshan invited him to explain the Prajna Sutra, and it was felt that the earth shook greatly, and the bells, chimes, and incense tables all shook and flew outside the temple, but he was calm and unaware. Liu Yuxi wrote in the inscription on the Master's stupa: 'The Master's divine power caused springs to gush forth from the dry mountains, lotuses to grow in the white snow, huge snakes to be subdued, and herds of deer to listen to the Dharma.' Moreover, when the Master lived on Niutou Mountain, □□ held flowers in its mouth, □□□. Chan Master Xinzong (Fourth Patriarch) saw auspicious Qi on that mountain and visited it, and indeed saw □□□.
多有□□之跡。一言契悟。傳佛大法。自此應緣講經。皆致靈驗。是知古來禪教互相為用。於今則不然矣。
明州太白禪師
天童山景德禪寺。始西晉時。有學佛者立祠巖上。垂四百載。至唐開元二十年。高僧法璇按圖記披榛莽得故跡。造精舍于山麓之東。秘書省正字萬齊融首建多寶塔于西南隅。峭拔數仞。法璇居此。日誦法華。經感天童躡云升降。捧天食來供。師遇夜則繞塔行道。人遙見師。身與塔之相輪等。初母夫人夢吉祥天女引行摩利上宮。已而妊師焉。茲所謂太白禪師也。寺有范的撰記。備述其事(四明圖經)。
湖州跡禪師
尼諱道跡。號總持。不知何許人。得法于菩提達磨。考之傳燈。達磨不契梁帝。遂往少林面壁九年。一日告眾曰。吾欲西返天竺。汝等盍各言其所得。時道育曰。如我所見。不執文字。不離文字。而為道用。師曰汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。師曰汝得吾肉。道副曰。四大本空。五陰非有。而我見處。無有一法。師曰汝得吾骨。慧可禮拜依位而立。師曰汝得吾髓。達磨遂以法付慧可而起家焉。跡既未階于得髓。而履踐之志未忘。即遁居湖州卞嶺之頂峰。晝夜誦法華經。滿十萬部。幾二十年不下山。后歸寂。塔全身於結廬之
【現代漢語翻譯】 現代漢語譯本： 多有種種作為的痕跡。一句話就領悟了。傳揚佛的大法。從此應機緣講經，都非常靈驗。由此可知，自古以來禪宗和教理互相為用，但現在卻不是這樣了。
明州太白禪師
天童山景德禪寺，始於西晉時期。有學佛的人在山巖上建立祠堂。過了四百多年，到了唐朝開元二十年，高僧法璇按照地圖記載，披荊斬棘找到了舊址，在山腳的東邊建造了精舍。秘書省正字萬齊融首先在西南角建造了多寶塔，高聳挺拔。法璇住在這裡，每天誦讀《法華經》。經書感動了天童，天童踩著雲彩上下，捧著天食來供養。法璇禪師夜晚就繞著塔行走。人們遠遠地看見禪師，身形和塔的相輪一樣高。當初禪師的母親夢見吉祥天女引導她前往摩利天上宮，不久就懷了禪師。這就是所謂的太白禪師。寺里有范的撰寫的記述，詳細地記載了這件事（出自《四明圖經》）。
湖州跡禪師
比丘尼，法名道跡，法號總持，不知道是哪裡人。她從菩提達磨那裡得到了佛法。考察《傳燈錄》，達磨和梁武帝不契合，於是前往少林寺面壁九年。有一天，達磨告訴大家說：『我想要返回天竺。你們各自說說自己領悟了什麼。』當時道育說：『依我所見，不執著于文字，也不脫離文字，而是把文字作為修道的工具。』達磨說：『你得到了我的皮。』比丘尼總持說：『我現在所理解的，就像慶喜看見阿閦佛國一樣，一見之後就不再見了。』達磨說：『你得到了我的肉。』道副說：『四大皆空，五蘊非有，而我所見之處，沒有一法。』達磨說：『你得到了我的骨。』慧可禮拜後站在原來的位置。達磨說：『你得到了我的髓。』於是達磨把佛法傳給了慧可，禪宗從此興盛。道跡既然沒有達到得到佛髓的境界，但是她履行佛法的志向沒有忘記。於是隱居在湖州卞嶺的頂峰，日夜誦讀《法華經》，滿了十萬部。將近二十年沒有下山。後來圓寂了，全身被安放在結廬的地方的塔中。
【English Translation】 English version: There are many traces of activities. He attained enlightenment with a single word. He propagated the great Dharma of the Buddha. From then on, he lectured on the scriptures according to circumstances, and all were efficacious. From this, it is known that since ancient times, Chan (Zen) and doctrine have been mutually used, but it is not so today.
Chan Master Taibai of Mingzhou
Jingde Chan Monastery on Mount Tiantong began in the Western Jin Dynasty. There was a Buddhist practitioner who built a shrine on the mountain rock. After more than four hundred years, in the twentieth year of the Kaiyuan era of the Tang Dynasty, the eminent monk Faxuan, according to the map records, cleared away the bushes and found the old site, and built a精舍(jing she, a refined dwelling for monks) to the east of the mountain foot. Wan Qirong, a proofreader of the Secretariat-Chancellery, first built a 多寶塔(duobao ta, a multi-treasure pagoda) in the southwest corner, towering and steep. Faxuan lived here, reciting the 法華(fahua, Lotus Sutra) daily. The sutra moved 天童(tiantong, a celestial child), who ascended and descended on clouds, bringing 天食(tianshi, celestial food) to offer. The Chan master would walk around the pagoda at night. People saw the Chan master from afar, his body as tall as the 相輪(xianglun, the spire of a pagoda). Initially, the Chan master's mother dreamed that 吉祥天女(jixiang tiannv, the goddess of fortune) led her to the 摩利天上宮(molitian shang gong, the palace of the Marici heaven), and soon after she conceived the Chan master. This is the so-called Chan Master Taibai. The temple has a record written by Fan, which describes the events in detail (from the Siming Tujing).
Chan Master Ji of Huzhou
The Bhikkhuni, whose Dharma name was Daoji and Dharma title was Zongchi, was of unknown origin. She received the Dharma from Bodhidharma. According to the Transmission of the Lamp, Bodhidharma did not agree with Emperor Wu of Liang, so he went to Shaolin Temple and faced the wall for nine years. One day, Bodhidharma told everyone, 'I want to return to India. Each of you should speak about what you have realized.' At that time, Daoyu said, 'As I see it, I do not cling to words, nor do I depart from words, but use words as a tool for cultivating the Way.' Bodhidharma said, 'You have obtained my skin.' Bhikkhuni Zongchi said, 'What I understand now is like Qingxi seeing the 阿閦佛國(achu fo guo, the Buddha-land of Akshobhya), seeing it once and never seeing it again.' Bodhidharma said, 'You have obtained my flesh.' Daofu said, 'The 四大(sida, four elements) are fundamentally empty, and the 五陰(wuyin, five aggregates) are non-existent, and in what I see, there is not a single Dharma.' Bodhidharma said, 'You have obtained my bones.' Huike bowed and stood in his original position. Bodhidharma said, 'You have obtained my marrow.' Thereupon, Bodhidharma transmitted the Dharma to Huike, and Chan Buddhism flourished from then on. Since Daoji had not reached the state of obtaining the marrow, but her aspiration to practice the Dharma had not been forgotten, she retreated to the peak of Bian Ridge in Huzhou, reciting the Lotus Sutra day and night, completing one hundred thousand recitations. She did not descend the mountain for nearly twenty years. Later, she passed away, and her whole body was enshrined in a pagoda at the place where she had built her hermitage.
所。至大同元年塔內忽有青蓮華一朵。道俗異之。因啟看見。尼肉身不壞。其華從舌根生。又于中獲蓮經一部。州郡錄實表奏。來置法華寺。是寺至今大宋改額觀音院。則以法華名山。尼之塔猶存。淳凞中住持僧凈然重立祖堂以奉香火。題石記云。
湖州天下上座
師本名抱玉。姓唐氏。吳興安吉人。母梅氏。孕協靈祥。即惡葷穢。既誕。龁歲即思佛乘。遂于尼總持法華寺出家。愿誦蓮經。三月通貫。自此日持七部。年登二十詣京受戒。時肅宗皇帝夜夢吳僧誦法華經。口出五色光。吳音清亮。洎翌旦升朝。敕京城僧能誦法華者二百餘人併入禁中。帝視之皆非所夢者。其抱玉方入關。關令問其遠來之意。答云。善誦蓮經。持來受戒也。令奏。帝即降旨召見。帝曰。朕所夢者。音容宛若。遂來□□□賜坐誦經。至隨喜功德品。口角放五色光。帝大悅曰。朕夢中所睹之光即此也。經才畢。賜七寶湯。令別筑香壇專為受戒。賜名大光。封天下上座。居京三年。專一持誦。又來千福寺行道。經四七日而梵音遍滿。當通聖聽。別居藍田精舍。復詔住資聖寺。光以慈親在吳。上表乞歸報恩。來不允。再嘉首飾。戴法華經誦唸。尋有詔許還。光奏曰。臣歸鄉有三愿。就養老母一也。乞度天下僧二也。欲增造法華寺三也。詔
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並許□湖州□官緡□□□□□□詔一道。多寶塔一所。彌勒像□□□□蓮經一部。□□□□一副。奴一人侍行。既歸。乃依法華寺松徑筑庵以居。日持華偈報上大恩。至永貞改元季冬。往別刺史顏防善曰。余去矣。人世無常。猶如夢幻。還寺恬然坐逝。感異香飄拂三日不消。葬于庵側。時眾咸謂師即梁朝尼總持後身。至人垂化孰得而議哉。上見然師所立之碑。若準大宋僧傳。傳則以大光抱玉為兩人。採訪之誤也。今更摭傳文補遺者。師居藍田日。寺僧先夢天童來降告曰。大光經聲。通於有頂。非聊爾也。光一日宴坐道場。自見神人從天而下。以手按摩於心。自爾功力彌著。形神不勞。師偶山行。忽墜龍井。即思多寶佛塔。愿持此品十萬遍。恍然奮脫。有若神人捧出。后詔住資聖寺。寺文德皇后造。忽遭回祿。于瓦礫中得數部經。不損一字。以事奏聞。降旨重造。光覽其經。倍加精進。次乞歸吳地。既歸。即上烏程。相國李伸刺于吳興醉。于持□□□□□□□□□□□□覘光公宴坐持經。光起面門□□□□□□□□□□□□衲四十年不曾洗濯。而戒香郁然。一日一飯。七十年不犯非時。李相素于空門寡信。而篤敬于師。親著碑文。題曰墨詔持經大德神異碑銘。
西京大圓禪師
公諱楚金。生於京兆陳氏。母
夢諸佛因而懷娠生。實法王之子。七歲厭俗。從本府龍興寺出家。洎禮藏探經。法華在手。即而誦通。聲韻如流。進具之後。升堂聽講。寶藏頓收。嘗于靜夜敷詠是經。至寶塔品身心泊然。忽睹寶塔在前。釋迦分身遍列空界。從是不出禪房。聲誦六年。誓建斯塔以答靈應。誠懷一啟。檀信善來。即遂興葺。筑基之所。每夜持課。大眾遽聞天樂之聲。異香芬馥。師既理契佛心。即感通於帝夢。玄宗睹法名之下有金字。升朝垂問。罔不有孚。師聲騰京輦。即符夢求。因賜五十萬錢。一千疋絹。以為興建。又御書多寶塔額。以奉□□□□□塔事□□□□□懺即感五色雲氣團于塔上。□□□□□□□□□□□□不遠。我欲拉僧七人。聿成一志。晝夜塔下誦持。使香菸不斷。法音無窮。眾樂從之。每至春秋集同行四十九人行法華三昧。尋奉聖旨許為常式。道場之內所獲舍利尤多。一日圖普賢像。感舍利一十九顆出於筆鋒。復刺指血寫法華行法等經。並以黃金書此妙經三十六部。以鎮寶塔。又寫千部散眾受持。化緣周畢。以乾元二年七夕右脅安然而逝。春秋六十二。天子慟焉。中使吊焉。塔于城西法華蘭若。師自髫年便甘淡薄。衣不繒纊。寒足艾絮。一食中餐。三冬苦學。德行繁多未易具錄。至貞元十三年竇文場奏云。楚金于天寶
【現代漢語翻譯】 現代漢語譯本 夢中見到諸佛而懷孕生子，確實是佛法的繼承人。七歲時厭倦世俗，在本府的龍興寺出家。等到學習經藏，探究經義，《法華經》不離手，隨即能夠背誦通達，聲音流暢。受具足戒后，升座聽講，寶藏般的智慧頓然領悟。曾經在寂靜的夜晚吟誦這部經，到了《寶塔品》時身心平靜安寧，忽然看見寶塔出現在眼前，釋迦牟尼佛的分身遍佈整個天空。從此以後不出禪房，誦經六年，發誓要建造這座塔來報答佛的靈驗感應。誠心懷著一個願望，檀越信徒紛紛前來。於是開始興建修葺。在打地基的地方，每夜堅持誦經，大眾忽然聽到天樂的聲音，奇異的香氣芬芳濃郁。法師既然在義理上契合了佛心，就感應到了皇帝的夢。玄宗皇帝看到法師的名字下面有金字，上朝詢問，沒有不信服的。法師的名聲傳遍京城，與皇帝的夢相符。因此賜予五十萬錢，一千匹絹，用來興建寶塔。又親自書寫了『多寶塔』的匾額，用來供奉……塔的事……懺悔，隨即感應到五色雲氣聚集在塔上。……不遠。我想要召集七位僧人，同心同德，日夜在塔下誦經，使香火不斷，法音無窮。大眾都樂於聽從。每到春秋兩季，聚集同行四十九人舉行法華三昧法會。不久奉聖旨允許作為常例。道場之內所獲得的舍利尤其多。有一天繪製普賢菩薩像，感應到十九顆舍利從筆鋒中出現。又刺破手指用血書寫法華行法等經，並且用黃金書寫這部妙經三十六部，用來鎮護寶塔。又書寫一千部散發給大眾受持。化緣圓滿結束，在乾元二年七夕，右脅而臥安然而逝。享年六十二歲。天子非常悲痛，派遣中使弔唁。塔在城西的法華蘭若。法師從小就甘於淡泊，衣服不穿絲綿，寒冷時用艾草絮保暖。一日只吃一頓午飯，在三個冬天裡刻苦學習。德行很多難以全部記載。到了貞元十三年，竇文場上奏說，楚金在天寶年間……
【English Translation】 English version He dreamed of all the Buddhas and consequently became pregnant and gave birth, truly a son of the Dharma King (Dharma Raja, meaning a successor of the Buddha's teachings). At the age of seven, he grew weary of the mundane world and left home at Longxing Temple in his prefecture. When he studied the Tripitaka (three baskets, the collection of Buddhist scriptures) and explored the sutras, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) was always in his hand. Soon he was able to recite it fluently, his voice and rhythm flowing smoothly. After receiving the full precepts (upasampadā), he ascended the platform to listen to lectures, and his treasure of wisdom was instantly unlocked. He once chanted this sutra on a quiet night, and when he reached the 『Treasure Tower』 chapter, his body and mind became calm and peaceful. Suddenly, he saw a treasure tower appear before him, and the emanations of Shakyamuni Buddha (Śākyamuni) were arrayed throughout the sky. From then on, he did not leave his meditation room, chanting the sutra for six years, vowing to build this tower to repay the spiritual response. With a sincere vow, donors and believers came willingly. Thus, he began to build and repair it. At the site where the foundation was laid, he persisted in chanting every night, and the assembly suddenly heard the sound of heavenly music, and a strange fragrance filled the air. Since the master's understanding was in accord with the Buddha's mind, he influenced the emperor's dream. Emperor Xuanzong (Emperor of Tang Dynasty) saw golden characters under the master's name and inquired about it in court, and none did not believe. The master's reputation spread throughout the capital, matching the emperor's dream. Therefore, he bestowed five hundred thousand coins and one thousand bolts of silk to be used for the construction. He also personally wrote the inscription 『Treasure Tower』 to enshrine… the affairs of the tower… repentance, and immediately sensed five-colored clouds gathering above the tower. … not far away. I want to gather seven monks, united in purpose, to chant under the tower day and night, so that the incense smoke never ceases and the Dharma sound is endless. The assembly was happy to comply. Every spring and autumn, he gathered forty-nine fellow practitioners to hold the Lotus Samadhi (Samadhi, a state of meditative consciousness) Dharma assembly. Soon, he received an imperial decree allowing it to be a regular practice. The relics (Śarīra) obtained within the Dharma assembly were especially numerous. One day, while drawing an image of Samantabhadra (a Bodhisattva), he sensed nineteen relics appearing from the tip of his brush. He also pierced his finger and used blood to write the Lotus Practice Dharma and other sutras, and used gold to write thirty-six copies of this wonderful sutra to protect the treasure tower. He also wrote a thousand copies to distribute to the assembly for recitation and practice. The fundraising was completed, and on the seventh evening of the seventh month of the second year of the Qian Yuan era, he passed away peacefully, lying on his right side. He lived to the age of sixty-two. The emperor was deeply grieved and sent an envoy to offer condolences. The tower is located in the Fahua Lanruo (Fahua Monastery) west of the city. From his youth, the master was content with simplicity, his clothes were not made of silk floss, and he used mugwort floss to keep warm in the cold. He ate only one meal at midday and studied diligently for three winters. His virtues were numerous and difficult to record in full. In the thirteenth year of the Zhenyuan era, Dou Wenchang reported that Chu Jin in the Tianbao era…
年為國建塔。置法華道場。經今六十餘年。僧眾禮唸經聲不絕。以歷四朝未曾旌德。聖旨俞允來謚在圓禪師(師事蹟。大宋高僧傳依飛錫之碑。靈瑞載岑勛之記。採訪不同。互有存沒。今並二文以成全美)。
蘇州遵法師
□□□□□□□□□□□□殊操潔志稱之。榮曜不關於□□□□□□□□□□□一心三觀。宗于佛乘。因廣寫法華經。于蘇州支硎山置看經院。一日發其心。二日規其趾。作不逾序。殿閣化成。大曆元年州將韋元甫等共睹殊勝。相與飛表。詔特署法華道場。自江以東建一十七所。皆遵之力也。復拉精行僧二七人常持此經以報上恩。又鑄舍那像。起多寶塔。造彌陀佛。寫三大部。溢於道場。後於靈巖行法華三昧。忽睹大明上燭于天。遵身正念。儼在光中。異日問荊溪然師曰。智慧光明從心流出。非精志之所致耶。又于本寺入法華道場。自睹此身在空中坐。先證者知是滌垢之相。師竟歸寂。此山寺有益翰二師。同夢大殿崩倒。實遵去之兆也(大宋僧傳)。
西河韻法師
貞觀中有法師曇韻。幼年拔俗。專誦蓮經。尚餘兩卷。乃投恒岳閑靜之地。訖此經部。忽偶隱禪師曰。誦經非不道緣。常誦□□□□□□□□□□□韻承此告。謹而行之。讀至五臺□□□□□□□□□□□二十年
【現代漢語翻譯】 現代漢語譯本： 年復一年為國家建造佛塔，設立《法華經》道場。至今已經六十多年，僧眾禮拜誦唸經文的聲音從未間斷。經歷了四個朝代卻未曾受到表彰。聖旨最終應允，追諡在圓禪師（禪師的事蹟，根據《大宋高僧傳》，參考飛錫的碑文和岑勛的記載。由於採訪記錄不同，內容有所出入，現將兩篇文章合併，以求內容完整）。 蘇州遵法師： （此處原文缺失）他品行高潔，志向不凡，因此受到稱讚。榮華富貴與他無關。（此處原文缺失）他一心修習三觀，以佛法為宗。因此廣泛抄寫法華經，在蘇州支硎山設立看經院。一日發心，二日規劃，很快殿宇樓閣便建造完成。大曆元年，州將韋元甫等人共同目睹了這殊勝景象，一起上表奏請朝廷。皇帝特旨將此地命名為法華道場。自江以東共建十七所道場，都是遵法師的功勞。他又挑選精進行持的僧人十四人，常年誦持此經以報答皇恩。又鑄造盧舍那佛像，建造多寶塔，塑造阿彌陀佛像，抄寫三大部經，充滿整個道場。後來在靈巖寺修行法華三昧時，忽然看見一道巨大的光明照亮天空，遵法師身心正念，端坐在光明之中。之後問荊溪然師說：『智慧光明從心中流出，難道不是精進修持的結果嗎？』又在本寺進入法華道場，親自看見自己的身體在空中端坐。先證悟的人知道這是滌除污垢的象徵。遵法師最終圓寂。此山寺中有益翰二位法師，共同夢見大殿崩塌，這實際上是遵法師離去的預兆（出自《大宋僧傳》）。 西河韻法師： 貞觀年間有位法師名叫曇韻，從小就超脫世俗，專心誦讀《法華經》。還剩下兩卷未讀完，於是前往恒山幽靜之地，讀完此經。偶然遇到隱禪師說：『誦經並非不是修道的因緣，經常誦讀（此處原文缺失）』曇韻聽從了他的話，謹慎地去實行。讀到五臺山（此處原文缺失）二十年。
【English Translation】 English version: Year after year, pagodas were built for the country, and the Dharma assembly of the Lotus Sutra (Fahua Jing) was established. More than sixty years have passed, and the sound of monks chanting scriptures has never ceased. Having gone through four dynasties without being commended, the imperial decree finally approved the posthumous title for Zen Master Zaiyuan (the deeds of the Zen master, according to the Biographies of Eminent Monks of the Song Dynasty, refer to the inscriptions of Fei Xi and the records of Cen Xun. Due to different interview records, there are discrepancies in the content. Now, the two articles are merged to achieve completeness). Dharma Master Zun of Suzhou: (Original text missing here) He was praised for his noble character and extraordinary ambition. Wealth and glory were irrelevant to him. (Original text missing here) He single-mindedly cultivated the Three Contemplations (San Guan), taking the Buddha-dharma as his principle. Therefore, he widely transcribed the Lotus Sutra, and established a Sutra-reading hermitage on Mount Zhiying in Suzhou. One day he made a vow, and the next day he planned, and soon the halls and pavilions were built. In the first year of the Dali era, the prefect Wei Yuanfu and others witnessed this extraordinary scene together and jointly submitted a memorial to the court. The emperor specially named this place the Lotus Sutra Dharma Assembly. Seventeen Dharma assemblies were built east of the Yangtze River, all thanks to Dharma Master Zun's efforts. He also selected fourteen diligent monks to constantly recite this sutra to repay the imperial grace. He also cast the statue of Vairocana Buddha (Lushena Fo), built the Many Treasures Pagoda (Duo Bao Ta), sculpted the Amitabha Buddha statue, and transcribed the Three Great Scriptures, filling the entire Dharma assembly. Later, while practicing the Lotus Sutra Samadhi at Lingyan Temple, he suddenly saw a huge light illuminating the sky, and Dharma Master Zun was upright in mind, sitting in the light. Afterwards, he asked Zen Master Ran of Jingxi: 'Does the light of wisdom flow from the heart, or is it not the result of diligent practice?' He also entered the Lotus Sutra Dharma Assembly at this temple and personally saw his body sitting in the air. Those who had attained enlightenment earlier knew that this was a symbol of washing away defilements. Dharma Master Zun eventually passed away peacefully. In this mountain temple, Dharma Masters Yi and Han both dreamed of the collapse of the main hall, which was actually a sign of Dharma Master Zun's departure (from Biographies of Eminent Monks of the Song Dynasty). Dharma Master Yun of Xihe: During the Zhenguan era, there was a Dharma Master named Tan Yun, who transcended the mundane world from a young age and devoted himself to reciting the Lotus Sutra. With only two volumes left unread, he went to the secluded place of Mount Heng to finish reading this sutra. He happened to meet Zen Master Yin, who said: 'Reciting scriptures is not unrelated to the cause of cultivation, constantly reciting (original text missing here)' Tan Yun listened to his words and carefully practiced them. He read to Mount Wutai (original text missing here) for twenty years.
。身著弊衣。日唯一食。前所誦經。心口不緣已三十年。念之一字無遺。后乃兼通兩卷。常欲潔凈寫是經一部。數年不辦。忽感一書生云。善鈔寫。韻立規矩。就石室書之。旦入暮出。深怪所為。未盈旬浹。七軸俱了。師喜之。具膳以謝。忽然不見。后賊亂。以經藏於巖穴。賊平往收。乃委林下。箱幞已爛。經卷如初。后乃坐亡于西河平遙山。年八十餘。師隱山林六十載。不希名利。不畜凈人。不𨽻公籍。不行己任。真耿介清輕之上士也(續高僧傳)。
東京章法師
法師傅章。開封府人。厥父彭諲邑之上農也。塵務之外恒課佛經。又解詮旨。母邢氏。夢入法宇。手掬道器。因而娠焉。父知異子。指腹誓令出家。十一入道。師授法華．仁王．凈名。不久通利。及去周羅。便於朗法師所聽習法華。頗揭厲於法水章日□□□□□□□□□□徒向二十載。未嘗少輟一日。作偈□□□□□寂滅從茶毗。煙盡火滅。舌且不灰。先是厥父讀誦法華。亡后焚之亦舌不壞。子父同驗。實為罕有(大宋僧傳)。
并州倫僧錄
沙門繼倫。晉陽曹氏子。弱齒壯志。決求出家。本師授法華經。日念三紙。時驚宿習。為僧已后。學通此經。義極幽跡。由是撰法華經鈔三卷。劉氏據並汾。醋重其道。署為右街僧錄。處眾
【現代漢語翻譯】 現代漢語譯本：身穿破舊的衣服，每天只吃一頓飯。以前背誦的佛經，心和口不相應已經三十年了，現在念誦起來一個字都沒有遺漏。後來又能兼通兩卷經書。他常常想要潔凈地抄寫一部經書，但幾年都沒有辦成。忽然來了一位書生，說他擅長抄寫，字型端正有規矩，就在石室裡抄寫。書生早晨進去，傍晚出來，人們很奇怪他所做的事情。不到十天，七卷經書都抄完了。法師很高興，準備了飯菜感謝他，書生忽然不見了。後來發生了賊寇作亂，法師把經書藏在巖洞里。賊寇平定後去取回經書，發現經書被丟棄在樹林下，箱子和包裹已經腐爛，但經卷卻完好如初。後來法師在西河平遙山坐化圓寂，享年八十多歲。法師隱居山林六十年，不追求名利，不蓄養侍者，不隸屬於官府，不謀求自己的職位，真是耿直清高的上士啊（《續高僧傳》）。
東京章法師
法師名叫章，是開封府人。他的父親彭諲是當地的富農，除了世俗事務外，經常學習佛經，並且理解其中的含義。他的母親邢氏，夢見自己進入佛寺，用手捧著法器，因此懷孕。父親知道這個孩子與衆不同，指著她的肚子發誓要讓孩子出家。章法師十一歲入道，他的老師傳授他《法華經》（Saddharma Puṇḍarīka Sūtra）、《仁王經》（Prajñāpāramitā Sūtra）和《維摩詰經》（Vimalakīrti Nirdeśa Sūtra），不久就精通了。等到他去周羅，就跟隨朗法師學習《法華經》。他非常努力地學習佛法，日復一日，大約二十年，從未有一天中斷。他作偈說，寂滅是從火葬開始的，煙消火滅之後，舌頭卻不會燒燬。先前他的父親讀誦《法華經》，去世后火化，也是舌頭沒有燒壞。父子兩人都有這樣的驗證，實在是罕見（《大宋僧傳》）。
并州倫僧錄
沙門繼倫，是晉陽曹氏的兒子。年少時就立下遠大的志向，決心出家。他的老師傳授他《法華經》，他每天唸誦三紙。當時人們都驚歎他前世的修習。成為僧人之後，他精通這部經書，對經義的理解非常深刻。因此撰寫了《法華經鈔》三卷。劉氏佔據并州和汾州，非常看重他的道行，任命他為右街僧錄，管理僧眾。
【English Translation】 English version: Dressed in tattered clothes, he ate only one meal a day. For thirty years, his mind and mouth were not in harmony with the scriptures he recited, but now he could recite them without missing a single word. Later, he was also able to master two more volumes of scriptures. He often wanted to cleanly transcribe a scripture, but he couldn't manage to do so for several years. Suddenly, a scholar came and said that he was good at transcribing, with neat and orderly handwriting, so he transcribed it in a stone chamber. The scholar went in in the morning and came out in the evening, and people were very surprised at what he was doing. In less than ten days, all seven volumes were completed. The Dharma master was very happy and prepared a meal to thank him, but the scholar suddenly disappeared. Later, there was a rebellion, and the Dharma master hid the scriptures in a cave. After the rebellion was quelled, he went to retrieve the scriptures and found that they had been abandoned in the forest. The box and wrapping were rotten, but the scriptures were intact. Later, the Dharma master passed away in seated meditation on Pingyao Mountain in Xihe, at the age of eighty-plus. The Dharma master lived in seclusion in the mountains and forests for sixty years, not seeking fame or fortune, not keeping attendants, not belonging to the government, and not seeking his own position. He was truly an upright and pure superior man (Continued Biographies of Eminent Monks).
Dharma Master Zhang of Tokyo
Dharma Master Zhang was a native of Kaifeng Prefecture. His father, Peng Yin, was a wealthy farmer in the area. Besides worldly affairs, he often studied Buddhist scriptures and understood their meaning. His mother, Xing, dreamed that she entered a Buddhist temple and held a Dharma vessel in her hands, and thus became pregnant. The father knew that this child was extraordinary and vowed, pointing to her belly, to have the child become a monk. Dharma Master Zhang entered the monastic life at the age of eleven. His teacher taught him the Saddharma Puṇḍarīka Sūtra (法華經), the Prajñāpāramitā Sūtra (仁王經), and the Vimalakīrti Nirdeśa Sūtra (維摩詰經), and he soon mastered them. When he went to Zhouluo, he studied the Saddharma Puṇḍarīka Sūtra with Dharma Master Lang. He studied the Dharma very diligently, day after day, for about twenty years, never missing a single day. He composed a verse saying that extinction begins with cremation, and after the smoke dissipates and the fire goes out, the tongue will not be burned. Previously, his father recited the Saddharma Puṇḍarīka Sūtra, and after his death, when he was cremated, his tongue was also not burned. Father and son had the same verification, which is truly rare (Biographies of Monks of the Great Song Dynasty).
Monk Registrar Lun of Bingzhou
The śrāmaṇa Jilun was the son of the Cao family of Jinyang. He had great ambitions at a young age and was determined to become a monk. His teacher taught him the Saddharma Puṇḍarīka Sūtra, and he recited three pages a day. At that time, people were amazed at his past practice. After becoming a monk, he mastered this scripture, and his understanding of the meaning of the scripture was very profound. Therefore, he wrote three volumes of Commentary on the Saddharma Puṇḍarīka Sūtra. The Liu family occupied Bingzhou and Fenzhou and valued his Daoist practice very much, appointing him as the Right Street Monk Registrar to manage the monks.
寬猛相參。無敢違拒。一朝示疾。述愿生知足天。終后頂熱。半日方冷。阇維次。舍利瑩然。遠近爭請供養(大宋僧傳)。
五臺英法師
唐開元中有僧神英。滄州人。諷誦經典。日夜匪懈。遍參知識至五臺山。一日遊寺之西林。忽見一院額曰法華。英徐步行入。見多寶佛塔一所。暐曄繁華一如法華經所說。又有玉石文殊．普賢之像。細妙光彩。神功罕測。院之規模狀臺山十寺□□□□□竟。英出寺□逢。眾僧且非常所見者。行三十許□□□□□□□□□□無一物。英悲泣曰。此實大聖警悟於我矣。遂于彷彿多寶塔處結庵而止。乃發願曰。我當於化院之基建寺一所。以答靈應。既而日居月諸。檀信如林。乃于易州千里取乎玉石。用造二菩薩像。功侔所見。院既落成。還號法華。英說法住持。其整齊若剪截焉(大宋僧傳)。
京師鄰供奉
師俗范氏。兗州人也。其父不喜三寶。見僧必咄唾。師小名鄰兒。幼遇僧則慕之。因逃竄出家。依東都廣愛寺。及披染。法名子鄰。過十一年忽思親歸寧。父乃喪明。母亡已三載矣。師欲報鞠育。因詣泰山祠求知母之幽趣。即敷具一意誦法華經。誓見天齊王。王憫其懇苦。現形以問。鄰曰。母王氏亡來已除服。今胡在。王唇簿吏對曰。王氏見繫獄受苦。鄰問我
【現代漢語翻譯】 現代漢語譯本： 寬猛相濟，沒有人敢違抗拒絕。一天，（他）示現疾病，陳述願望往生到知足天（兜率天，佛教欲界第四天）。圓寂后，頭頂溫熱，過了半天才冷卻。荼毗（火葬）后，舍利（遺骨）晶瑩閃亮，遠近的人爭相請求供養。（出自《大宋僧傳》）。
五臺山英法師
唐朝開元年間，有位僧人名叫神英，是滄州人。他諷誦經典，日夜不懈，遍訪善知識，來到了五臺山。一天，他遊覽寺院西邊的樹林，忽然看見一座寺院，門額上寫著『法華』。神英慢慢地走進去，看見一座多寶佛塔，光彩奪目，繁華莊嚴，就像《法華經》里所描述的那樣。還有玉石雕刻的文殊（文殊菩薩，象徵智慧）菩薩、普賢（普賢菩薩，象徵行愿）菩薩的像，精細美妙，光彩照人，神工鬼斧，難以測度。寺院的規模，好像臺山十座寺院......。神英走出寺院，遇到一些僧人，但都不是平常所能見到的。走了三十多步......，什麼也沒有了。神英悲傷地哭泣說：『這實在是聖人警醒我啊！』於是就在彷彿有多寶塔的地方結廬而居。於是發願說：『我應當在化院的舊址上建造一座寺院，來報答（諸佛菩薩的）靈應。』不久，一天天過去，信徒如同樹林一般眾多。於是從易州千里迢迢地取來玉石，用來塑造兩尊菩薩像，（其精美程度）與他所見到的（菩薩像）一樣。寺院建成后，仍然叫做『法華』。神英說法住持，（寺院的規矩）整齊得就像用剪刀剪過一樣。（出自《大宋僧傳》）。
京師鄰供奉
法師俗姓范，是兗州人。他的父親不喜歡三寶（佛、法、僧），看見僧人必定唾罵。法師小名叫鄰兒，從小遇到僧人就羨慕他們。因此逃跑出家，依止東都廣愛寺。等到剃度受戒后，法名叫子鄰。過了十一年，忽然思念親人，回家探望。父親已經失明，母親也已經去世三年了。法師想要報答養育之恩，於是前往泰山祠，請求得知母親的去處。就鋪設坐具，一心誦讀《法華經》，發誓要見到天齊王。天齊王憐憫他的懇切和痛苦，顯現身形來詢問。子鄰說：『我的母親王氏去世已經三年，現在在哪裡？』天齊王詢問薄吏，薄吏回答說：『王氏現在被關在監獄裡受苦。』子鄰問我
【English Translation】 English version: He combined leniency and strictness, and no one dared to disobey or resist. One day, he manifested illness and expressed his wish to be reborn in Tushita Heaven (the Heaven of Contentment, the fourth heaven of the Desire Realm in Buddhism). After his death, his crown remained warm, cooling down only after half a day. After cremation, the relics (śarīra) were radiant and bright, and people from far and near competed to request them for offering. (From 'Biographies of Eminent Monks of the Song Dynasty').
Master Ying of Mount Wutai
During the Kaiyuan era of the Tang Dynasty, there was a monk named Shenying, a native of Cangzhou. He recited scriptures diligently day and night, and after visiting many spiritual teachers, he arrived at Mount Wutai. One day, while wandering in the forest west of the temple, he suddenly saw a monastery with a plaque that read 'Lotus Flower'. Shenying slowly walked in and saw a stupa of Prabhutaratna Buddha (Tathagata of Abundant Treasures), resplendent and magnificent, just as described in the Lotus Sutra. There were also jade statues of Manjushri (Manjushri Bodhisattva, symbolizing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, symbolizing practice and vows), exquisitely beautiful, radiant, and of divine craftsmanship beyond comprehension. The scale of the monastery seemed to encompass ten temples of Mount Wutai... Shenying exited the monastery and encountered some monks, but they were not ordinary ones. After walking for about thirty steps..., there was nothing there. Shenying wept sadly and said, 'This is truly a sage awakening me!' So he built a hermitage at the place where the stupa of Prabhutaratna Buddha had appeared. Then he made a vow: 'I shall build a monastery on the site of the former monastery to repay the spiritual response (of the Buddhas and Bodhisattvas).' Soon, days and months passed, and the number of devotees grew like a forest. So he brought jade from a thousand miles away in Yizhou to create two Bodhisattva statues, (whose exquisite beauty) was the same as what he had seen. After the monastery was completed, it was still named 'Lotus Flower'. Shenying taught the Dharma and presided over the monastery, and (the rules of the monastery) were as orderly as if they had been cut with scissors. (From 'Biographies of Eminent Monks of the Song Dynasty').
Layman Lin of the Capital
The master's lay surname was Fan, and he was from Yanzhou. His father disliked the Three Jewels (Buddha, Dharma, Sangha), and would spit and curse whenever he saw a monk. The master's childhood name was Lin'er, and he admired monks from a young age. Therefore, he ran away to become a monk, relying on Guang'ai Temple in Dongdu. After being ordained, his Dharma name was Zilin. After eleven years, he suddenly missed his family and returned home to visit. His father had already lost his sight, and his mother had passed away three years ago. The master wanted to repay the kindness of raising him, so he went to the Taishan Shrine to ask about his mother's whereabouts. He laid out a seat and single-mindedly recited the Lotus Sutra, vowing to see the King of Mount Tai. The King of Mount Tai took pity on his sincerity and suffering, and appeared in form to ask him. Zilin said, 'My mother, Wang, has been dead for three years, where is she now?' The King of Mount Tai asked the clerk, who replied, 'Wang is currently imprisoned and suffering.' Zilin asked me
母何罪所致。王曰生和尚時多食雞卵。又取白傅頭瘡坐是。汝由鄰□□□□□曰□縻有分。放釋無門。若往鄮山禮阿育王塔□□□□□□□□□□章山寺叩頭哀訴。禮至四萬拜。忽聞有呼鄰聲。望空。見雲氣中母謝曰。承汝之力。得生忉利天。故來報汝。言已而隱。今育王寺后峰頂上有翠微庵。即師棲止焉。師后廣解經論。美聲籍甚。肅宗皇帝乃召入禁中應奉。高其辯捷。賜紫服。充供奉官(大宋僧傳)。
廬山超法師
僧景超。素持戒。范性質直。不茍徇解。包廬山。唯誦妙經為常務。禮華嚴經。一字一拜已及二遍。乃燒一指為供。次禮法華。煉指亦然。自後身膚內隱隱出舍利。磊落圓瑩。或有求者。坐席行地皆獲之。石晉天福中卒于庵所(大宋僧傳)。
洛京真法師
法師名洪真。滑州淳于氏之子。少悟塵樊。決求出離。介然之性云雞相高。師授妙法。一舉通利。生來所誦約一萬過。鎧甲□□□□□者。后詣朝上表。乞焚身供養佛塔。來不允。真嘆□善□□弱魔障尤強。遂退廣愛寺。罄舍衣盂。作非時施。忽恬然坐逝。經于數日顏貌如生。洎遷化。舌根儼在。益更鮮紅。伊洛之人重之如佛。劉漢時也(大宋僧傳)。
潭州亡名僧
漢乾祐中。潭州僧亡名。恒誦法華經。口無
【現代漢語翻譯】 現代漢語譯本：母親犯了什麼罪導致的呢？國王說：『生和尚的時候，吃了很多雞蛋。又因為取了白傅頭上的瘡，所以這樣。你因為鄰里……有份，所以被釋放無門。如果去鄮山禮拜阿育王塔……章山寺叩頭哀訴，禮拜到四萬拜。』忽然聽到有呼喚鄰居的聲音，抬頭望向天空，看見雲氣中母親感謝說：『承蒙你的力量，得以轉生到忉利天（Trayastrimsa，佛教術語，六慾天之一）。所以特來報答你。』說完就隱去了。現在育王寺後面的峰頂上有翠微庵，就是這位僧人居住的地方。僧人後來廣泛地講解經論，美名遠揚。肅宗皇帝於是召他入宮應奉，讚賞他的辯才敏捷，賜予紫色的袈裟，充任供奉官（出自《大宋僧傳》）。
廬山超法師
僧人景超，一向持守戒律，品行正直，不茍且迎合。居住在廬山，只以誦讀妙法蓮華經作為日常功課。禮拜《華嚴經》，一字一拜，已經拜了兩遍，於是焚燒一根手指作為供養。接著禮拜《法華經》，也用焚燒手指的方式。自那以後，身體面板內隱隱約約出現舍利（relics，佛教聖物），形狀像小石子一樣圓潤光亮。有人向他求取捨利，無論坐在蓆子上還是走在地上，都能得到舍利。在石晉天福年間，景超法師在庵所圓寂（出自《大宋僧傳》）。
洛京真法師
法師名叫洪真，是滑州淳于氏的兒子。從小就覺悟到塵世的煩惱，決心尋求出離。他耿直的性格像鶴立雞群一樣高潔。老師傳授給他妙法，他一學就通達順利。生來所誦讀的經文大約有一萬遍。鎧甲……的人。後來到朝廷上表，請求焚燒自身來供養佛塔，但沒有得到允許。洪真嘆息說：『善……微弱，魔障尤其強大。』於是退回到廣愛寺，把所有的衣服和缽盂都捨棄，做了非時施（giving alms at the wrong time）。忽然安詳地坐著去世了，過了幾天，容貌還像活著一樣。等到火化的時候，舌根依然存在，而且更加鮮紅。伊洛一帶的人們像對待佛一樣尊重他。這件事發生在劉漢時期（出自《大宋僧傳》）。
潭州亡名僧
漢乾祐年間，潭州有位僧人，已經忘記了他的名字。他經常誦讀《法華經》，口中沒有……
【English Translation】 English version: What crime did the mother commit to cause this? The king said, 'When the monk was alive, he ate many chicken eggs. Also, it's because he took the sores from Bai Fu's head. You are involved because of your neighborhood..., so there is no way to be released. If you go to Mount Mao to worship the Ashoka (A-yu wang) Pagoda... and kowtow and plead at Zhangshan Temple, prostrating 40,000 times.' Suddenly, he heard a voice calling his neighbor. Looking up at the sky, he saw his mother in the clouds, thanking him and saying, 'Thanks to your power, I was able to be reborn in Trayastrimsa Heaven (one of the six desire realms in Buddhism). So I came to repay you.' After speaking, she disappeared. Now, on the peak behind Yuwang Temple is Cuiwei Hermitage, where the monk resided. Later, the monk widely explained the scriptures and treatises, and his reputation spread far and wide. Emperor Suzong then summoned him to the palace to serve, praised his eloquence, bestowed a purple robe, and appointed him as a court official (from 'Biographies of Eminent Monks of the Song Dynasty').
Master Chao of Mount Lu
The monk Jingchao always upheld the precepts and was upright in character, not seeking to please others. Residing on Mount Lu, he only recited the Wonderful Dharma Lotus Sutra as his daily practice. He worshiped the Avatamsaka Sutra, prostrating once for each word, and had already done so twice, so he burned a finger as an offering. Then he worshiped the Lotus Sutra, also burning a finger. From then on, relics (sarira) faintly appeared within his skin, round and bright like pebbles. If someone asked him for relics, they could obtain them whether sitting on a mat or walking on the ground. During the Tianfu period of the Later Jin Dynasty, Master Jingchao passed away at the hermitage (from 'Biographies of Eminent Monks of the Song Dynasty').
Master Zhen of Luoyang
The master's name was Hongzhen, the son of the Chunyu family of Huazhou. From a young age, he realized the troubles of the mundane world and resolved to seek liberation. His upright character was as outstanding as a crane among chickens. His teacher taught him the wonderful Dharma, and he understood it easily. He had recited the scriptures about 10,000 times since birth. Armor... Later, he submitted a memorial to the court, requesting to burn himself as an offering to the Buddha's pagoda, but it was not granted. Hongzhen sighed, 'Good... is weak, and demonic obstacles are especially strong.' So he retreated to Guang'ai Temple, giving away all his clothes and bowls, and made untimely offerings. Suddenly, he passed away peacefully while sitting, and after several days, his face looked as if he were still alive. When he was cremated, his tongue remained intact and was even more bright red. The people of Yiluo respected him as if he were a Buddha. This happened during the Liu Han Dynasty (from 'Biographies of Eminent Monks of the Song Dynasty').
Unnamed Monk of Tanzhou
During the Qianyou period of the Han Dynasty, there was a monk in Tanzhou whose name has been forgotten. He constantly recited the Lotus Sutra, and his mouth had no...
他語。長沙文昭王特加禮重。召入天䇿府湘西院供養。然其語事詭異。一旦召知殿僧。令急襞掠佛像。各就兩廂。眾皆謂為發狂。相目而笑。須臾自入正殿。據佛座。儼坐而化。舉州道俗敬而異之(大宋僧傳)。
宣城山神僧
錢武肅王時。有僧自新。止瑞應院。嘗入宣城山採藥。穿洞行數里。忽見溪側松下有草菴。一僧雪眉擁衲坐禪。有一磬新。擊磬。僧開目曰何緣至此。乃敲火煎茶為待日夕。新托宵顧其僧。即上松巔大巢內誦法華經。聲極清亮。令人樂聞。逡巡□□□□□苦。生人怖畏。速去速去。窺之乃虎豹也。翌日。新□□□□□□居此地。百見草枯。四絕人煙。非師棲息處。又采□黃糧置食而送別。乃曰。公食此。平生不乏食矣。新回至院。已經月餘。及再往。則忘去路矣(大宋僧傳)。
成都府僧
成都府有僧誦法華經有功。雖王均．李順兩亂于蜀。亦不遇害。一日忽見山仆曰。先生來晨請師誦經在。藥市奉迎。至則已在。引入溪嶺。數重煙翠。見一跨溪山閣。乃其居也。仆出曰。先生請師誦經。老病起遲。若至寶塔品。乞見報。師報之。先生果出。野服藜杖。兩眉垂肩。嘿揖焚香側聽。而入齋則藤盤竹箸。秫飯杞菊。不調鹽酪。美若甘露。飯訖下嚫一鍰。仆曰。先生寄語遠來
【現代漢語翻譯】 現代漢語譯本：另一個人說，文昭王在長沙對他特別禮遇和器重，召他到天策府湘西院供養。然而，他的言行舉止非常怪異。有一天，他召集殿里的僧人，命令他們趕緊把佛像擦拭乾凈，各自放到兩旁。大家都認為他瘋了，互相看著對方笑。過了一會兒，他自己走進正殿，佔據佛座，端坐著圓寂了。整個州的僧人和俗人都敬佩並感到驚異。（《大宋僧傳》）
宣城山神僧
錢武肅王時期，有個僧人名叫自新，住在瑞應院。他曾經進入宣城山採藥，穿過山洞走了幾里路。忽然看見溪邊松樹下有個草菴，一個眉毛雪白的僧人穿著僧衣坐在那裡禪修。旁邊有個新的磬。自新敲擊磬，僧人睜開眼睛說：『你因何來到這裡？』於是敲火煮茶招待他，直到傍晚。自新請求借宿一晚，那僧人就到松樹頂端的大鳥巢里誦讀《法華經》，聲音非常清亮，讓人喜歡聽。慢慢地，（此處原文缺失）讓人感到恐懼。『快走！快走！』偷看時，原來是老虎和豹子。第二天，自新（此處原文缺失）住在這裡，看到草木枯萎，四處沒有人煙，不是師父您應該居住的地方。又採了一些黃米作為食物送給他，僧人說：『你吃了這些，一生都不會缺乏食物。』自新回到瑞應院，已經過了一個多月。等到再次前往，就忘記了去的路了。（《大宋僧傳》）
成都府僧
成都府有個僧人誦讀《法華經》很有功德。即使王均、李順在蜀地作亂，他也沒有遇到災害。有一天，忽然有個山裡的僕人來說：『我家先生明天早晨請師父去誦經，在藥市恭候。』僧人到了那裡，已經被帶入溪谷山嶺，重重疊疊的煙霧和翠綠。看見一個橫跨溪流的山閣，就是他家。僕人出來說：『我家先生請師父誦經，因為年老體弱，起晚了。如果誦到《寶塔品》，請告知一聲。』僧人告知了。先生果然出來，穿著鄉野的衣服，拄著藜杖，兩條眉毛垂到肩膀。默默地作揖，焚香，在一旁靜聽。而吃飯時，用的是藤製的盤子和竹製的筷子，吃的是用高粱米做的飯和枸杞菊花，沒有鹽和奶酪調味，卻美味如同甘露。吃完飯，給了一錠銀子作為酬勞。僕人說：『先生讓我轉告遠道而來的師父……』
【English Translation】 English version: Another person said that Prince Wenzhao of Changsha treated him with special courtesy and respect, summoning him to the Xiangxi Courtyard of the Tianze Mansion for support. However, his words and deeds were very strange. One day, he summoned the monks in the hall and ordered them to quickly wipe the Buddha statues clean and place them on both sides. Everyone thought he was crazy and looked at each other and laughed. After a while, he himself entered the main hall, occupied the Buddha's seat, and passed away peacefully while sitting upright. The monks and laypeople of the entire state admired and were amazed by this. (From 'Biographies of Eminent Monks of the Song Dynasty')
The Divine Monk of Xuancheng Mountain
During the time of King Wusu of Qian, there was a monk named Zixin who lived in Ruiying Monastery. He once went into Xuancheng Mountain to collect herbs, passing through a cave for several miles. Suddenly, he saw a thatched hut under a pine tree by a stream, where a monk with snow-white eyebrows was sitting in meditation, wearing a kasaya. There was a new chime stone nearby. Zixin struck the chime stone, and the monk opened his eyes and said, 'Why have you come here?' Then he made a fire to boil tea to entertain him until evening. Zixin asked to stay overnight, and the monk went to a large bird's nest at the top of the pine tree to recite the 'Lotus Sutra,' his voice very clear and pleasant to hear. Gradually, (text missing here) caused fear. 'Go away! Go away!' Peeking, it turned out to be tigers and leopards. The next day, Zixin (text missing here) lived in this place, seeing the grass and trees withered and no human habitation anywhere, not a place where a master like you should reside. He also collected some yellow rice as food to give to him, and the monk said, 'If you eat this, you will never lack food in your life.' Zixin returned to Ruiying Monastery, and more than a month had passed. When he went again, he had forgotten the way. (From 'Biographies of Eminent Monks of the Song Dynasty')
The Monk of Chengdu Prefecture
In Chengdu Prefecture, there was a monk who had great merit in reciting the 'Lotus Sutra.' Even when Wang Jun and Li Shun rebelled in Shu, he did not encounter any harm. One day, a mountain servant suddenly said, 'My master invites you to recite the sutra tomorrow morning and will be waiting for you at the medicine market.' When the monk arrived, he was led into the valleys and mountains, with layers of mist and greenery. He saw a mountain pavilion spanning the stream, which was his home. The servant came out and said, 'My master invites you to recite the sutra, but because he is old and weak, he woke up late. If you recite to the 'Treasure Tower' chapter, please let him know.' The monk informed him. The master indeed came out, wearing rustic clothes and leaning on a staff, with his eyebrows hanging down to his shoulders. He silently bowed, burned incense, and listened quietly. For the meal, they used rattan plates and bamboo chopsticks, and ate sorghum rice with wolfberries and chrysanthemums, without salt or cheese seasoning, but it tasted as delicious as nectar. After the meal, he gave a tael of silver as a reward. The servant said, 'My master asked me to tell the master who came from afar...'
。不及攀送。仆即送行。僧于中途問曰。先生何姓。曰姓孫。何名。仆即于僧掌書思邈二字。僧嗟駭。仆忽不見。凡尋三日。竟迷路蹤。歸視嚫金。乃金錢一百。中五六金。一半尚鐵。由茲一膳身輕無疾。至大宋元禧中年一百五十歲。長游都市。后隱不見(［箱］山野錄)。
相州昂法師
相州有法師道昂。止開元寺。常講法華經。一日講次。忽見眾聖幢幡音樂從空而下。告云。兜率陀天特來相迎。昂。曰天道生死根本。從來不願。所愿者西方耳。言訖不現。須臾即聞西方音樂嘹亮。異於前聞。師忻然曰。時既至矣。吾當行焉。諸人好住。勤念彌陀。同生凈國。言已香爐墜手。即于高座瞑目而終。四眾深嘉異之(往生略傳)。
杭州智覺禪師
師諱延壽。餘杭人也。自兒稚時知敬佛乘。弱冠習誦法華。五行俱下。才六十日而畢。時有羊跪而聽焉。嘗為北郭稅務專知官。見魚鰕輒買放生盡。盜官錢併爲放生用。事發坐死。錢王遣使視之。若懼即殺之。否即舍之。洎臨刃。其色不變。遂𧹞其罪。因投明州翠巖出家。文穆王賜與剃落。嘗於國清行法華三昧。夜見神人持戟而入。師呵其擅入。神曰。久種凈業。方到此中。又中夜行道次。普賢前供養蓮華忽在手。因思二愿。一愿終身常誦法華。二愿畢
【現代漢語翻譯】 現代漢語譯本
沒有來得及攀附相送，我便送他上路。僧人在途中問道：『先生貴姓？』我說姓孫。問叫什麼名字，我便在僧人手掌上寫下『思邈』二字。僧人驚歎不已。我忽然不見了。尋找了三天，最終迷失了道路。回家檢視供養的錢，是一百個金錢，其中五六個是金的，一半還是鐵的。從此以後，我身輕體健，沒有疾病，到大宋元禧年間，一百五十歲，常在都市遊玩，後來隱居不見。（《箱山野錄》） 相州昂法師 相州有位法師名叫道昂（Dao Ang），住在開元寺。他經常講解《法華經》（Lotus Sutra）。一天講經時，忽然看見眾多聖眾，帶著幢幡和音樂從空中降下，告訴他說：『兜率陀天（Tushita Heaven）特地來迎接您。』道昂說：『天道有生死的根本，我從來不願往生。我所希望的是西方極樂世界。』說完，景象便消失了。不久就聽到西方傳來嘹亮的音樂，不同於之前的聲音。法師高興地說：『時機已經到了，我應當前往。各位好好住著，勤念阿彌陀佛（Amitabha），一同往生凈土。』說完，香爐從手中掉落，就在高座上閉目而終。四眾弟子都深深讚歎他的奇異。（《往生略傳》） 杭州智覺禪師 禪師法名延壽（Yanshou），是餘杭人。從小就知道尊敬佛法。二十歲左右學習背誦《法華經》，五行並下，只用了六十天就完成了。當時有羊跪著聽他誦經。他曾經擔任北郭稅務專知官，見到魚蝦就買來放生，甚至盜用官錢來放生。事情敗露，被判處死刑。錢王派使者去檢視，如果他害怕就殺了他，如果不害怕就赦免他。等到臨刑時，他面不改色，於是赦免了他的罪行。因此到明州翠巖寺出家。文穆王賜予他剃度。他曾經在國清寺修行法華三昧（Lotus Samadhi），夜晚看見神人拿著戟進來。禪師呵斥他擅自闖入。神說：『我很久以前就種下清凈的業，才能來到這裡。』又一次在半夜行道時，普賢菩薩（Samantabhadra）前來供養的蓮花忽然出現在他手中。因此他發了兩個愿：一是終身常誦《法華經》，二是畢
【English Translation】 English version
Before I could even help him on his way, I was already seeing him off. The monk asked me on the road, 'What is your surname, sir?' I replied that my surname was Sun. He asked my given name, and I wrote the characters 'Simiao' (思邈) on the monk's palm. The monk exclaimed in surprise. Suddenly, I disappeared. I searched for three days, but eventually lost my way. Returning home, I checked the offering money, and it was one hundred coins, five or six of which were gold, and half of the rest were iron. From then on, I was light and healthy, without illness, and by the Yuanxi era of the Great Song Dynasty, I was one hundred and fifty years old, often wandering in the city, and later disappeared from sight. (From 'Xiangshan Yelu' ［箱］山野錄) The Venerable Dao Ang of Xiangzhou In Xiangzhou, there was a Dharma master named Dao Ang (道昂), who resided at Kaiyuan Temple. He often lectured on the 'Lotus Sutra' (法華經). One day, while lecturing, he suddenly saw many holy beings, with banners and music, descending from the sky, announcing, 'Tushita Heaven (兜率陀天) has come especially to welcome you.' Dao Ang said, 'The heavenly realms have the root of birth and death; I have never desired to be reborn there. What I desire is the Western Pure Land.' After he spoke, the vision disappeared. Soon after, he heard bright music from the West, different from what he had heard before. The master joyfully said, 'The time has come; I should depart.' He said to everyone, 'Stay well, diligently recite Amitabha (彌陀), and be reborn together in the Pure Land.' After he spoke, the incense burner fell from his hand, and he closed his eyes and passed away on the high seat. The fourfold assembly deeply praised his extraordinary passing. (From 'Biographies of Rebirth') Chan Master Zhijue of Hangzhou The master's name was Yanshou (延壽), a native of Yuhang. From childhood, he knew to respect the Buddha's teachings. Around the age of twenty, he studied and recited the 'Lotus Sutra', reciting five lines at a time, completing it in just sixty days. At that time, a sheep knelt to listen to him recite the sutra. He once served as a tax official in Beiguo, and whenever he saw fish and shrimp, he would buy them and release them, even embezzling official funds for this purpose. When this was discovered, he was sentenced to death. The King of Qian sent a messenger to observe him; if he was afraid, he was to be killed, but if not, he was to be spared. When he faced the executioner's blade, his expression did not change, so he was pardoned. He then entered the monastic life at Cuiyan Temple in Mingzhou. King Wenmu granted him ordination. He once practiced the Lotus Samadhi (法華三昧) at Guoqing Temple. One night, he saw a divine being enter with a halberd. The master rebuked him for entering without permission. The deity said, 'I have long cultivated pure karma to be able to come here.' Another time, while walking the path in the middle of the night, a lotus flower offered by Samantabhadra (普賢菩薩) suddenly appeared in his hand. Therefore, he made two vows: first, to constantly recite the 'Lotus Sutra' throughout his life; second, to
生廣利群品。憶此二愿。復樂禪寂。莫能自決。遂作二鬮。一曰一心禪定。一曰誦經萬善莊嚴。於此二途有一功成者。須七返拈著。遂精禱佛祖。信手拈之。乃七番並得誦經萬善鬮。由此一意專修凈業。遂往天柱峰誦經三載。禪觀中見觀音以甘露灌於口。從此發觀音辯才。初住雪竇。后選永明。眾至二千人。時號彌勒下生。勤大精進。日行一百八事。平生誦法華經一萬三千許部。著宗鏡錄百卷。來入大藏。至大宋開寶中示疾。焚香告眾。加趺而寂(師事蹟大宋僧傳．僧寶傳．寶珠集並委載。以官錢［市］放生。用見東坡大全)。
泗州德法師
太平興國中。江南僧懷德。自離俗謹愿飾身。誦通法華。因以得度。自爾雖登講席。終以誦持為專務。晚游泗上。禮僧伽塔。 大宋遣使賚幡華上供。德誓欲焚身供養。先舍衣盂設齋。次衣以紙服。纏身灌蠟。禮辭眾僧。手執雙燭。登柴𧂐中。發火誦經。火𦦨熛高。其身聊側。猶聞經聲。觀者莫不悲悼。及收余骨。室利尤多。使歸奏。 上為之動容(大宋僧傳)。
杭州巖法師
僧紹巖。雍州劉氏子。七歲入道。凡百經書覽同溫習。遊方至杭州。掛錫水心寺。恒持法華經不捨晝夜。俄感陸地生蓮華。舉城瞻矚。巖亟蹂之。因發誓仰效藥王焚身。時錢王篤
重歸心。苦留乃止。尋復潛往投身曹娥江用飼魚腹。投而不沈。云有若神人捧足。適漁者拯之。錢王即造上方院。召以居焉。開寶中感疾。不求藥石。即顧命曰。吾誦蓮經及二萬部。決以安養為期。今幸遂懷。言已坐亡。襄事官供荼毗于龍井山。獲舍利無算。骨猶玉瑩。乃以石函置於影堂。太師孫承祐制碑(大宋僧傳)。
衡岳雲上人
衡岳楚云上人。生於唐末。有至行。嘗刺血寫妙法蓮華經一部。長七寸廣四寸而厚半之。作栴檀匣藏於福嚴三生藏。又刻八字于其上曰。若開此經。誓同慈氏。皇祐間有貴人遊山。見之。疑其妄。使人以鉗發之。有血如線出焉。須臾風雷震山。煙雲入屋。相捉不見彌日不止。貴人大驚。投誠懺悔。嗟乎願力乃爾。余嘗經游。往頂戴。之細看血線依然。禪月貫休有詩詠之曰。剔皮刺血誠何苦。為寫靈山三會文。十指瀝乾終七軸。後來求法更無君。事見林間錄。淳凞間參政范成大過其寺。請見是經。以偈贊之曰。佛子真法身。晃耀紫金色。散滿十方界。聚為七卷書。七卷遍河沙。震躍說妙法。非聚亦非散。是則法眼觀。
蘄州光法師
蘄州永樂寺僧道光。為人純素。里[門@(工/卜)]所敬。嚐出血和墨寫蓮經一部。其行斜點畫。勻如空中之雨。整如上瀨之魚。
【現代漢語翻譯】 現代漢語譯本： 重歸本心。苦苦挽留才停止。不久又偷偷地前往，投身曹娥江，想要餵魚。但投入江中卻沒有沉下去，據說好像有神人托著他的腳。恰好有漁夫救了他。錢王就建造了上方院，請他居住在那裡。開寶年間，他感到生病，不尋求藥物治療。於是囑咐說：『我誦讀《妙法蓮華經》已達二萬部，決定以求生安養凈土為目標。』說完就坐化圓寂了。襄事官在龍井山為他舉行荼毗儀式，獲得了無數舍利，骨頭仍然像玉一樣晶瑩。於是用石函將舍利安置在影堂。太師孫承祐撰寫了碑文（見《大宋僧傳》）。 衡岳楚云上人 衡岳楚云上人，生於唐朝末年，具有高尚的德行。曾經刺血書寫了一部《妙法蓮華經》，長七寸，寬四寸，厚度為一半。製作了一個栴檀木匣子，將經書藏在福嚴寺的三生藏中。又在匣子上刻了八個字：『若開此經，誓同慈氏（彌勒菩薩的別稱）。』皇祐年間，有位貴人遊覽山，看到了這部經書，懷疑是假的，讓人用鉗子打開它，有血像線一樣流出來。不久，風雷震動山，煙雲進入屋子，互相看不見，持續了整整一天。貴人非常震驚，投誠懺悔。唉，願力竟然如此！我曾經遊歷到那裡，前往頂禮膜拜，仔細觀看，血線依然存在。禪月貫休有詩歌詠這件事：『剔皮刺血誠何苦，為寫靈山三會文。十指瀝乾終七軸，後來求法更無君。』這件事記載在《林間錄》中。淳熙年間，參政范成大路過這座寺廟，請求觀看這部經書，用偈語讚歎說：『佛子真法身，晃耀紫金色。散滿十方界，聚為七卷書。七卷遍河沙，震躍說妙法。非聚亦非散，是則法眼觀。』 蘄州光法師 蘄州永樂寺的僧人道光（法師名），為人純樸善良，受到鄉里百姓的尊敬。曾經用血和墨書寫了一部《妙法蓮華經》，他的筆畫傾斜，點畫均勻，如同空中的雨點，整齊如同上游的魚。
【English Translation】 English version: He returned to his original mind. Only after much persuasion did he stop. Soon after, he secretly went and threw himself into the Cao'e River, intending to feed the fish. However, he did not sink. It is said that a divine being held up his feet. A fisherman rescued him. King Qian then built the Shangfang Monastery and invited him to reside there. During the KaiBao era, he fell ill and did not seek medical treatment. He then instructed, 'I have recited the Lotus Sutra two hundred thousand times, and I am determined to seek rebirth in the Land of Bliss.' After speaking, he passed away peacefully while seated. The officials in charge of the funeral arrangements performed the cremation ceremony at Dragon Well Mountain, obtaining countless sharira (relics), and his bones were as clear as jade. Therefore, the sharira were placed in a stone casket in the Shadow Hall. Grand Tutor Sun Chengyou composed the inscription for the stele (as recorded in the 'Biographies of Eminent Monks of the Song Dynasty'). The Venerable Chuyun of Mount Heng The Venerable Chuyun of Mount Heng was born in the late Tang Dynasty and possessed supreme virtue. He once pierced his skin to draw blood and used it to write a copy of the 'Wonderful Dharma Lotus Flower Sutra,' which was seven inches long, four inches wide, and half an inch thick. He made a sandalwood box to store the sutra in the Three Lives Repository of Fuyan Temple. He also engraved eight characters on the box: 'Whoever opens this sutra, vows to be the same as Maitreya (another name for Maitreya Bodhisattva).' During the Huangyou era, a nobleman visited the mountain and saw this sutra. Suspecting it was a fake, he had someone use pliers to open it, and blood flowed out like a thread. Soon after, thunder and lightning shook the mountain, and smoke and clouds entered the house, making it impossible to see each other for a whole day. The nobleman was greatly shocked and sincerely repented. Alas, the power of vows is such! I once traveled there and went to prostrate and pay homage, and upon careful examination, the bloodstains were still there. Chan Yue Guanxiu wrote a poem praising this event: 'Peeling skin and drawing blood, what hardship is it for? To write the text of the Three Assemblies on Vulture Peak. Draining the ten fingers to complete seven scrolls, later seekers of the Dharma will find no one like him.' This event is recorded in 'Records from the Forest.' During the Chunxi era, Councilor Fan Chengda passed by the temple and requested to see the sutra, praising it with a gatha (verse): 'The Buddha's true Dharma body, shines with purple-golden light. Scattered throughout the ten directions, gathered into seven scrolls. The seven scrolls pervade the Ganges sands, vibrating and proclaiming the Wonderful Dharma. Neither gathered nor scattered, this is the view of the Dharma eye.' Dharma Master Guang of Qizhou The monk Daoguang (Dharma Master's name) of Yongle Temple in Qizhou was pure and simple, and respected by the people of the village. He once used blood and ink to write a copy of the 'Lotus Sutra.' His strokes were slanted, and the dots and lines were even, like raindrops in the sky, and orderly like fish swimming upstream.
皆精進力之所成。知見香之所熏。不然何以微妙如此耶。又復於一毫相之間見萬八千佛土。於一剎那之中入無量義三昧。名報佛恩。經行語默莫非受用。余自北還。睹其所寫之經。觀其施為。以與佛菩薩語言酬酢。豈復有世間之念耶。華嚴曰。唸唸不與世間心合。是大精進。光其以之(石門文字禪)。
京師言法華
言法華。莫知所從來。遊行京師。初見之於景德俱胝院。梵相奇古。直視不瞬。口吻袞袞不可識。相傳云。誦法華經。故以稱之。飲啖無所擇。道俗目為狂僧。
仁宗國嗣未立。因夜香默禱曰。翌日化成殿具齋請法華大士俯臨。明旦上道衣以待。俄奏云。言法華自右掖門徑趍寢殿。呵止不可。上笑曰。朕請而來。既至。升御榻。加趺受供訖。上曰。朕以儲嗣未立。大臣咸謂侵尋嗣息有無。大士決之。師索筆書十三十三凡數十行。莫曉其意。后 英宗登極。乃濮安懿王第十三子。方驗其言。師將化乃曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。言已而寂(僧寶傳)。
姚江恩法華
餘姚龍泉上方有僧紹恩。不知何時人。專誦法華經為德業。時虎丘有釋氏修雅者。作歌以美其事。辭意璀璨。卓絕古今。恩之行業雖未聞傳記。而諦觀此歌。足見誦習之功。其略曰。山
【現代漢語翻譯】 現代漢語譯本：都是精進之力所成就的，是被知見之香所薰染的。不然怎麼會如此微妙呢？又在一毫毛的相狀之間，見到萬八千佛土；在一剎那的時間裡，進入無量義三昧（Samadhi，一種高度集中的冥想狀態）。這叫做報佛恩。一舉一動，一言一行，無不是在領受和運用佛法。我從北方回來，看到他所寫的經文，觀察他的所作所為，就像和佛菩薩對話一樣，哪裡還有世俗的念頭呢？《華嚴經》說：『唸唸不與世間心相應，這是大精進。』大概就是說的這種情況吧。（石門文字禪）
京師言法華
言法華（Yanfa Hua，一位僧人的名字），不知道從哪裡來。我在京師景德俱胝院第一次見到他。他的梵相奇特古怪，眼睛直視不眨，口中唸唸有詞，聽不清楚。相傳他誦讀《法華經》，所以用這個名字稱呼他。飲食沒有選擇，道士和俗人都把他看作是瘋和尚。
仁宗（Renzong，皇帝的謚號）皇帝還沒有確定繼承人時，曾在夜裡焚香默默祈禱說：『明天在化成殿準備齋飯，請法華大士降臨。』第二天早上，皇帝穿上道衣等待。不久，有人稟報說：『言法華從右掖門直接走向寢殿，阻止不了。』皇帝笑著說：『是我請他來的。』言法華到后，登上御榻，盤腿接受供養完畢。皇帝說：『我因為儲君未定，大臣們都說後繼無人。請大士決斷。』言法華索要筆墨，寫了十三十三，寫了幾十行，沒有人明白他的意思。後來英宗（Yingzong，皇帝的謚號）登基，原來是濮安懿王（Puan Yi Wang）的第十三子。這才驗證了他的話。言法華將要圓寂時說：『我從無量劫以來，成就逝多（逝多，音譯）國土，分身揚化，現在要南歸了。』說完就圓寂了。（僧寶傳）
姚江恩法華
餘姚龍泉上方寺有僧人紹恩（Shao En），不知道是什麼時代的人。專門誦讀《法華經》作為他的德行事業。當時虎丘有位名叫釋氏修雅（Shi Shi Xiu Ya）的人，作歌來讚美這件事，文辭華麗，超越古今。紹恩的行業雖然沒有傳記記載，但是仔細觀察這首歌，就足以看出他誦習《法華經》的功力。歌中略寫道：
【English Translation】 English version: All are accomplished by the power of diligent effort, and are perfumed by the fragrance of knowledge and insight. Otherwise, how could they be so subtle and wonderful? Furthermore, within the space of a single hair-pore, one sees ten thousand eight thousand Buddha lands; in a single instant, one enters the Samadhi (Samadhi, a state of highly concentrated meditation) of Immeasurable Meaning. This is called repaying the kindness of the Buddhas. Every movement, every word, is nothing but receiving and utilizing the Dharma. Since my return from the north, I have seen the scriptures he has written and observed his actions, as if conversing with the Buddhas and Bodhisattvas. How could he still have worldly thoughts? The Avatamsaka Sutra says: 'If thought after thought does not accord with the worldly mind, this is great diligence.' This is probably what it is referring to. (Shimen Wenzi Chan)
Yanfa Hua of the Capital
Yanfa Hua (Yanfa Hua, a monk's name), it is not known where he came from. I first saw him at the Jingtde Juchi Monastery in the capital. His appearance was peculiar and ancient, his eyes stared straight ahead without blinking, and his mouth mumbled incomprehensibly. It is said that he recited the Lotus Sutra, hence the name. He was indiscriminate in his eating and drinking, and both Daoists and laypeople regarded him as a mad monk.
When Emperor Renzong (Renzong, posthumous title of the emperor) had not yet established an heir, he silently prayed with incense at night, saying: 'Tomorrow, prepare a vegetarian feast in the Huacheng Hall and invite the Great Being Yanfa Hua to descend.' The next morning, the emperor put on his Daoist robes and waited. Soon, it was reported that 'Yanfa Hua has entered the sleeping quarters directly from the Right Yamen Gate, and cannot be stopped.' The emperor smiled and said, 'I invited him.' After Yanfa Hua arrived, he ascended the imperial couch, sat cross-legged, and received the offerings. The emperor said, 'Because the heir is not yet determined, the ministers all say that there is no successor. Please, Great Being, decide this matter.' Yanfa Hua asked for pen and ink and wrote 'ten three ten three' for dozens of lines, but no one understood its meaning. Later, when Emperor Yingzong (Yingzong, posthumous title of the emperor) ascended the throne, it turned out that he was the thirteenth son of Prince Puan Yi (Puan Yi Wang). Only then was his words verified. When Yanfa Hua was about to pass away, he said: 'From countless kalpas ago, I have accomplished the land of Jeta (Jeta, transliteration), manifesting transformations in different bodies. Now I am returning south.' After saying this, he passed away. (Biographies of Eminent Monks)
Yaojiang En Yanfa Hua
At Longquan Shangfang Temple in Yuyao, there was a monk named Shao En (Shao En), whose era is unknown. He specialized in reciting the Lotus Sutra as his virtuous practice. At that time, there was a person named Shi Shi Xiu Ya (Shi Shi Xiu Ya) in Huqiu, who composed a song to praise this matter, with brilliant and outstanding words surpassing the past and present. Although Shao En's deeds have not been recorded in biographies, a careful observation of this song is enough to see the power of his recitation of the Lotus Sutra. The song briefly says:
色沉沉。松煙冪冪。空林之下。盤陀之石。石上有僧。結加橫錫。誦白蓮經。從旦至夕。左之右之。虎跡狼跡。十片五片。異華狼藉。偶然相見。未深相識。不知古之人今之人。是曇彥。是曇翼。至云世人縱見師之形。誰人能見師之心。世人縱識師之心。誰人能識師之名。師名醫王行佛令。來為勞生治心病。能使狂者定。垢者凈。邪者正。凡者聖。如是則非但人恭敬。亦合動龍鬼讚詠。豈得背覺合塵之徒不稽禮歸命。
靈峰古禪師
建中靖國時有古禪師。道號靈峰叟。年十三時聞人誦法華經。恍然如宿歸。因念之。不數月通利。諸兄謂可教。止之令讀儒書。輒目病不愈。乃禱僧伽大士。忽夢雷擊于目。睡中大呼。眾驚視。其目已痊。遂求出家。果試此經。奏名落髮。續南參三十年。因爾輟誦。晚歲再思。洎誦之。不遺一字。復得洞究經旨。參會西來祖意。感佛恩深。即逐品提綱。成三十二頌。其賦首題曰。迥絕言思稱妙法。本來清凈喻蓮華。會權歸實真方便。普為人除眼裡沙。后總頌曰。不說說經超跡跡。不言言句顯玄玄。儻因擊節開心眼。一會靈山尚儼然。
廬山可禪師
釋祖可。字正平。西蜀蘇伯固之子。養直之弟。崇寧中止廬山。幼瞻家學。預江西詩派。雅思淵才。非古之下。一日猛
省曰。眉宇向秋。專于吟詠。忽若死魔索。戰將何排歒。因扣一耆宿曰。藏乘秘典。何者為勝。宿曰。法華君于群經。固可信矣。可即躬覽已而告曰。此經可取。止有香風吹萎華。更雨新好者一聯。頗協下意。可輕發此言。即感迦摩羅疾。舉身焦臭不可近。逾三十年方殞。故叢林中以癩可目之。經謂。若見受持是經者。出其過惡。此人現世得白癩病。以可校之。佛言不虛矣(注法華經)。
杭州日觀大師
師名善升。裔出錢唐仲氏。十歲出家。十五通蓮經。十七剃髮。訪道東京三十年。與高儒達釋游。深有佛學。天禧中詔下僧錄。簡長等註釋御製法音集。師乃預選。事畢。賜師號。即還鄉。康定中入天竺山。居式懺主日觀庵。不下山十餘年。誦法華經一萬過。余至錢唐就山中見之。康強精明。話言如舊。一日置書曰。吾愿足矣。將去世。人必藏吾浮圖下。愿公記之。後日果化去。余於是為作銘曰。山月亭亭兮師之心。山泉冷冷兮師之琴。其性存兮孰為古今。聊志之兮天竺之岑(范希文記。見聖宋文海)。
湖州端師子
師名法端。俗丘氏。烏程人也。自離乳哺便不茹葷。年未及冠試經祝髮。隸業吳山解空院。初從祥符凈覺法師學臺衡三觀。后往遍參。得黃龍法道。出世三遷至西余。每作師子
【現代漢語翻譯】 現代漢語譯本： 省某人說：『（他）眉宇間流露出秋天的蕭瑟之氣，專注于吟詠。』忽然就像被死魔纏上一樣，（即使是）善戰的將領又如何能抵擋？因此向一位年長的僧人請教說：『在藏經的秘密典籍中，哪一部最為殊勝？』老僧回答說：『《法華經》（妙法蓮華經）在眾多經典中堪稱君王，確實值得信賴。』（省某人）於是親自閱讀，之後說：『這部經書可以採用，只有『香風吹萎華，更雨新好者』這一聯詩句，頗合我的心意。』剛輕率地說出這句話，立刻就得了迦摩羅（一種面板病）的疾病，全身焦臭難聞，無法靠近，過了三十多年才去世。所以叢林中用癩病來稱呼他。經書上說：『如果有人詆譭受持這部經的人，揭露他的過錯，這個人現世會得白癩病。』用省某人的例子來驗證，佛說的話真實不虛啊（註：《法華經》）。
杭州日觀大師
大師法號善升，是錢塘仲氏的後代。十歲出家，十五歲精通《蓮經》（可能是指《妙法蓮華經》），十七歲剃度。到東京尋訪佛法三十年，與高雅的儒士和通達佛理的僧人交往，佛學修養深厚。天禧年間，皇帝下詔僧錄司，挑選長於註釋的人來註釋御製的《法音集》。大師被選中。事畢，皇帝賜予大師稱號，大師隨即返回家鄉。康定年間，進入天竺山，住在式懺主（一種佛教職務）的日觀庵，十多年不下山，誦讀《法華經》（妙法蓮華經）一萬多遍。我到錢塘，在山中拜訪了他，他身體康健，精神矍鑠，談吐如舊。一天，他留下書信說：『我的願望已經滿足了，將要去世。人們一定會將我安葬在浮圖（佛塔）下，希望您能為我作記。』後來果然去世了。我於是為他作銘文說：『山間的月亮皎潔明亮啊，如同大師的心。山間的泉水清澈寒冷啊，如同大師的琴聲。他的精神永存啊，誰還在意古今？姑且記下這些啊，在天竺山的岑嶺（小而高的山）上。（范希文 記，見《聖宋文海》）。』
湖州端師子
大師法號法端，俗姓丘，是烏程人。自從斷奶后就不吃葷腥。還沒到成年就通過了經書考試並剃度出家，隸屬於吳山解空院。起初跟隨祥符凈覺法師學習天臺宗的三觀，後來前往各地參學，得到了黃龍的法脈。出世弘法，三次遷徙到西余，每次都作獅子吼。
【English Translation】 English version: Provincial So-and-so said, 'His brow and eyes revealed the desolation of autumn, focused on chanting.' Suddenly, it was as if he was entangled by the demon of death. How could even a skilled general resist? Therefore, he consulted an elderly monk, saying, 'Among the secret scriptures of the Tripitaka, which is the most supreme?' The old monk replied, 'The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is the king among all sutras and is indeed trustworthy.' So-and-so then personally read it and said, 'This sutra is acceptable, only the couplet 'Fragrant winds wither the flowers, and new, good ones rain down' is quite to my liking.' As soon as he carelessly uttered these words, he immediately contracted the disease of Kāmala (a skin disease), his whole body smelled burnt and was unbearable to be near, and he died more than thirty years later. Therefore, in the monastic community, he is referred to as 'the leper.' The sutra says, 'If someone slanders those who uphold this sutra, revealing their faults, that person will suffer from white leprosy in this life.' Using So-and-so's example to verify it, the Buddha's words are true and not false (Note: Lotus Sutra).
Master Riguan of Hangzhou
The master's Dharma name was Shansheng, a descendant of the Zhong family of Qiantang. He left home at the age of ten, mastered the Lotus Sutra (possibly referring to the Saddharma Puṇḍarīka Sūtra) at fifteen, and was ordained at seventeen. He visited Tokyo for thirty years in search of the Dharma, associating with elegant Confucian scholars and monks who understood Buddhist principles, and had profound Buddhist learning. During the Tianxi era, the emperor issued an edict to the Sangha Registry, selecting those skilled in commentary to annotate the imperial Collection of Dharma Sounds. The master was selected. After the matter was completed, the emperor bestowed a title upon the master, and the master then returned to his hometown. During the Kangding era, he entered Mount Tianzhu and resided in the Riguan Hermitage of the Shichan Master (a type of Buddhist position), not descending the mountain for more than ten years, reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) more than ten thousand times. I went to Qiantang and visited him in the mountains. He was healthy and vigorous, and his speech was as before. One day, he left a letter saying, 'My wish has been fulfilled, and I am about to pass away. People will surely bury me under the stupa (Buddhist pagoda), and I hope you can write a record for me.' Later, he indeed passed away. I then wrote an inscription for him, saying: 'The mountain moon is bright and clear, like the master's heart. The mountain spring is clear and cold, like the master's zither. His spirit endures, who cares about ancient or modern? Let me record these things on the peaks of Mount Tianzhu. (Fan Xiweng recorded, see Sacred Song Literature).'
Master Duan Shizi of Huzhou
The master's Dharma name was Fadian, his secular surname was Qiu, and he was a native of Wucheng. He did not eat meat from the time he was weaned. Before reaching adulthood, he passed the sutra examination and was ordained, belonging to the Jiekong Monastery on Mount Wu. Initially, he followed Dharma Master Jingjue of Xiangfu to study the three contemplations of the Tiantai school, and later he traveled to various places to study, obtaining the Dharma lineage of Huanglong. He propagated the Dharma, moving three times to Xiyu, each time roaring like a lion.
吼。復作師子戲。人呼為端師子。後退居吳山歸云庵。終日竟夜誦法華經。作詩曰。年老惶惶神更清。夜深幽室誦蓮經。兒孫睡覺應嫌我。石板時敲三四聲。有母冢在山前約一里許。晨朝徐步誦經一部而歸。湖人爭請誦經。必得錢五百乃開帙。目數句𢹂錢以去。遇飢寒者散之。好歌漁父詞。月明則吟之達旦。霅有僧名回頭。雖士夫亦安其妄。秀有狂僧號不託。說法誑世。師並勘破之。俞秀老作開堂疏曰。推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師聞此。便登座引吟曰。本是瀟湘一釣客。自東自西自南自北。大眾稱善。師曰。我觀法王法。法王法如是。便下座。后因疾牙便遷化。壽七十二。東吳人祠之為散聖焉(師有語錄亦見僧寶傳)。
明州瑩教主
師諱瑩。不得上字。住明之江東廣嚴院。乃延慶法智尊者門弟子。稟承教觀。深造淵源。故人以教主稱之。嘗以銀子書蓮經七軸。內佛菩薩字則易以金書。筆法遒勁。殆超翰墨。玉軸瑯函。見者竦敬。師竟歸寂是院。冢塔猶存。其經雖歷年所。而交收儼在。建炎中。院宇虜𡨥蕩盡。于瓦礫中獨獲是經。淳熙間有法蓮講主住持。一夜正睡熟。遽聞喧鬨如千萬人聲。驚起乃見方丈別室遺火。火已穿屋。其經以小檯子閣于柱上。冒火捧下。略無所損
【現代漢語翻譯】 現代漢語譯本：
吼。又表演師子戲，人們稱他為端師子。後來退隱到吳山的歸云庵。整天整夜地誦讀《法華經》。作詩說：『年老惶惶神更清，夜深幽室誦蓮經。兒孫睡覺應嫌我，石板時敲三四聲。』母親的墳墓在山前大約一里路的地方，早晨慢慢地走去誦讀一部經然後回來。湖州人爭相邀請他誦經，必須得到五百文錢才打開經卷。眼睛數著句數，拿著錢離開。遇到飢寒的人就分給他們。喜歡唱漁父詞，月亮明亮的時候就吟唱到天亮。霅川有個僧人名叫回頭，即使是士大夫也容忍他的荒謬。秀州有個狂僧號稱不託，用歪理邪說欺騙世人，都被端師子一一駁倒。俞秀老寫開堂疏說：『推倒回頭，踢翻不託。七軸的《法華經》還沒誦讀，一聲的漁父詞先聽到了。』端師子聽到這些，就登上座位吟唱道：『本是瀟湘一釣客，自東自西自南自北。』大眾都稱讚他。端師子說：『我觀察法王的法，法王的法就是這樣。』便走下座位。後來因為牙病而圓寂，享年七十二歲。東吳人把他供奉為散聖（端師子的語錄也見於《僧寶傳》）。 明州瑩教主 法師名諱瑩，沒有『上』字。住在明州的江東廣嚴院，是延慶法智尊者的門下弟子，秉承教觀，深入研究，所以人們稱他為教主。曾經用銀子書寫《法華經》七軸，其中佛和菩薩的名字則用金書寫。筆法遒勁有力，幾乎超越了書法藝術。用玉做的卷軸，用瑯函盛放，見到的人都肅然起敬。法師最終在這座寺院圓寂，墳墓和塔依然存在。這部經書雖然經歷了多年，但仍然儲存完好。建炎年間，寺院被金兵燒燬殆盡，唯獨在瓦礫中發現了這部經書。淳熙年間，有法蓮講主住持寺院。一天晚上正在熟睡，忽然聽到喧鬧的聲音，好像有千萬人一樣。驚醒后看到方丈的另一間屋子著火了，火已經燒穿了屋頂。這部經書用小檯子放在柱子上，（法蓮講主）冒著火把經書捧下來，一點也沒有損壞。
【English Translation】 English version:
Hou. He also performed the Lion Play, and people called him Duan Shizi (Upright Lion). Later, he retired to Guiyun Hermitage on Mount Wu. He recited the Lotus Sutra day and night. He wrote a poem saying: 'Old age brings anxiety, but the spirit becomes clearer; in the deep night, I recite the Lotus Sutra in a secluded room. My children and grandchildren probably resent me, so I knock the stone slab three or four times.' His mother's tomb was about a mile away in front of the mountain. In the morning, he would walk slowly to recite one section of the sutra and then return. People from Huzhou competed to invite him to recite the sutra, and he would only open the scroll after receiving five hundred coins. He would count the phrases and take the money away. He would distribute it to the hungry and cold. He liked to sing the Fisherman's Song, and he would chant it until dawn when the moon was bright. In Zha, there was a monk named Huitou (Turning Back), and even the scholar-officials tolerated his absurdity. In Xiu, there was a mad monk called Butuo (Unattached), who deceived the world with false teachings. Duan Shizi refuted them all. Yu Xiulao wrote an opening sermon saying: 'Knock down Huitou, kick over Butuo. The seven scrolls of the Lotus Sutra have not yet been recited, but the sound of the Fisherman's Song is heard first.' When Duan Shizi heard this, he ascended the seat and chanted: 'Originally a fisherman from Xiaoxiang, from east to west, from south to north.' The crowd praised him. Duan Shizi said: 'I observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Then he stepped down from the seat. Later, he passed away due to a tooth ailment at the age of seventy-two. The people of Dongwu worshiped him as a 'scattered saint' (Duan Shizi's sayings can also be found in the Biographies of Eminent Monks). The Preceptor Ying of Mingzhou The master's name was Ying, without the character 'Shang'. He lived in Guangyan Monastery in Jiangdong, Mingzhou. He was a disciple of Venerable Yanqing Fazhi, inheriting the teachings and contemplation, and deeply studying the source. Therefore, people called him 'Preceptor'. He once wrote seven scrolls of the Lotus Sutra with silver, and the names of the Buddhas and Bodhisattvas were written in gold. The brushwork was vigorous and powerful, almost surpassing the art of calligraphy. The scrolls were made of jade, and they were stored in a Lapis Lazuli box, which inspired awe in those who saw them. The master eventually passed away in this monastery, and his tomb and pagoda still exist. Although the sutra has gone through many years, it is still well preserved. During the Jianyan period, the monastery was burned down by the Jin soldiers, but this sutra was found alone in the rubble. During the Chunxi period, the lecturer Falian was the abbot of the monastery. One night, while he was sleeping soundly, he suddenly heard a noisy sound, as if there were tens of thousands of people. He woke up in surprise and saw that another room in the abbot's quarters was on fire, and the fire had already burned through the roof. The sutra was placed on a small platform on a pillar, and (the lecturer Falian) braved the fire to hold the sutra down, and it was not damaged at all.
。嗟夫此經兩經烈𦦨。遠由大乘功勛天龍翊衛。近則法師行愿堅固所持。佛言。讀是經者。火不能焚。於斯驗矣(宗曉親見蓮講主說)。
明州久法華
明州開元僧可久。常誦蓮經。時稱久法華。平生迴誦持善利莊嚴凈土。元祐八年無病端然坐亡。過三日忽蘇云。吾已神遊凈土。其土之相與十六觀經所說莊嚴一同。七寶池中所有蓮臺皆標當生者姓名。一紫金臺標云大宋成都府廣教院熏法華。已生其中。又一金臺標明州孫十二郎。又一金臺標明州久法華。又一銀臺標明州徐道姑。言訖復坐去。至后五年。徐道姑果坐亡。亡時聞異香滿室。過十二年。孫十二郎卒。時聞天樂之聲。靈瑞重疊。人皆仰之(龍舒凈土文)。
蘇州梵法主
師名凈梵。嘉禾人。姓笡氏。母夢光明滿室。見神人似佛。因而懷娠。生甫十歲。依勝果寺出家祝髮。從湛謙二法師學教。得其傳。初住無量壽院。凡講法華經十餘過。大觀中結二十七僧修法華懺。每期方便正修二十八日。連作三會。精恪上通。感普賢授羯磨法。呼凈梵比丘。名聲如撞鐘。時有長洲縣宰王公度。親目其事。題石為記。又嘗夢一黃衣人請入冥。見王者令撿簿云。凈梵比丘累經劫數講法華經。即遣使送歸。一日禪觀中。合衆皆見金甲神人胡跪師前。又在佗
【現代漢語翻譯】 現代漢語譯本：唉，這部經書真是兩部經書中的佼佼者。從久遠來看，它得益於大乘的功德，天龍的護衛；從近處來看，它得益於法師的堅定行愿所護持。佛說，讀這部經書的人，火不能焚燒。這在宗曉親眼見到蓮講主的事蹟中得到了驗證（宗曉親見蓮講主說）。
明州久法華
明州開元寺的僧人可久，經常誦讀《法華經》，當時被稱為『久法華』。他一生都回向誦經持戒的善利，莊嚴凈土。元祐八年，無病安詳地坐化圓寂。過了三天，忽然甦醒過來說：『我已經神遊凈土。那裡的景象與《十六觀經》所說的莊嚴景象完全一樣。七寶池中所有的蓮臺上都標有將要往生者的姓名。一個紫金臺上標著『大宋成都府廣教院熏法華』，已經往生其中。又一個金臺上標著『明州孫十二郎』，又一個金臺上標著『明州久法華』，又一個銀臺上標著『明州徐道姑』。』說完又坐化而去。過了五年，徐道姑果然坐化圓寂。圓寂時聞到奇異的香味充滿房間。過了十二年，孫十二郎去世。去世時聽到天樂的聲音。靈異祥瑞重重疊疊，人們都仰慕他（龍舒凈土文）。
蘇州梵法主
法師名叫凈梵（jing fan），是嘉禾人，姓笡（qie）氏。他的母親夢見光明充滿房間，看見神人像佛一樣，因此懷孕。出生才十歲，就依勝果寺出家剃度。跟隨湛謙二位法師學習佛法，得到了他們的真傳。最初住在無量壽院。總共講解《法華經》十多次。大觀年間，組織了二十七位僧人修持《法華懺》。每次都方便地正式修持二十八天，連續舉辦了三次法會。精誠恪守上達天聽，感應到普賢菩薩親自傳授羯磨法（jiemo fa）。稱呼凈梵比丘的名字，名聲像敲鐘一樣響亮。當時有長洲縣宰王公度，親眼目睹了這件事，並刻在石頭上作為記錄。又曾經夢見一個黃衣人請他進入陰間，見到閻王命令檢視簿子說：『凈梵比丘累生累世都在講解《法華經》。』就派使者送他回去。一天禪定觀想中，大家一起看見金甲神人胡跪在法師面前。又在其他
【English Translation】 English version: Alas, this scripture is truly outstanding among scriptures. From a distant perspective, it benefits from the merits of the Mahayana, and the protection of the nagas and other celestial beings; from a closer perspective, it is upheld by the firm vows and practices of the Dharma masters. The Buddha said, 'Those who read this scripture cannot be burned by fire.' This has been verified by what Zongxiao personally witnessed regarding Lecturer Lian (as recorded by Zongxiao who personally witnessed Lecturer Lian).
Mingzhou Jiu Fahua (Mingzhou Perpetual Lotus Sutra Reciter)
Kejiu, a monk from Kaiyuan Temple in Mingzhou, frequently recited the Lotus Sutra and was known as 'Jiu Fahua' at the time. Throughout his life, he dedicated the merits of his recitation and adherence to the precepts to adorn the Pure Land. In the eighth year of the Yuanyou era, he passed away peacefully in a seated posture without illness. After three days, he suddenly revived and said, 'I have already traveled to the Pure Land in spirit. The scenery there is exactly the same as the adornments described in the Sixteen Contemplations Sutra. All the lotus platforms in the Seven Treasure Pond are labeled with the names of those who are to be reborn there. A purple-gold platform was labeled 'Xun Fahua (Incense Lotus Sutra) of Guangjiao Monastery in Chengdu Prefecture, Great Song Dynasty,' already reborn within it. Another golden platform was labeled 'Sun Shierlang (Sun Twelfth Son) of Mingzhou,' another golden platform was labeled 'Jiu Fahua (Perpetual Lotus Sutra) of Mingzhou,' and another silver platform was labeled 'Xu Daogu (Xu Female Taoist) of Mingzhou.' After speaking, he passed away again in a seated posture. Five years later, Xu Daogu indeed passed away in a seated posture. At the time of her passing, a strange fragrance filled the room. Twelve years later, Sun Shierlang passed away. At the time of his passing, the sound of heavenly music was heard. Auspicious signs appeared repeatedly, and people admired him (Longshu's Pure Land Writings).
Suzhou Fan Fazhu (Suzhou Brahma Dharma Master)
The master's name was Jingfan (Pure Brahma), a native of Jiahe, with the surname Qie. His mother dreamed of light filling the room and saw a divine being resembling the Buddha, and thus became pregnant. He left home at the young age of ten, tonsured at Shengguo Temple. He studied the teachings with Dharma Masters Zhan and Qian, and received their transmission. He initially resided at the Wuliangshou (Immeasurable Life) Monastery. He lectured on the Lotus Sutra more than ten times. During the Daguan era, he organized twenty-seven monks to practice the Lotus Sutra Repentance. Each session conveniently and formally practiced for twenty-eight days, holding three consecutive assemblies. His sincerity and diligence reached the heavens, and he received the Kamma (羯磨) transmission directly from Samantabhadra Bodhisattva. The name of Bhikshu Jingfan was as resounding as a struck bell. At that time, Wang Gongdu, the magistrate of Changzhou County, personally witnessed this event and inscribed it on stone as a record. He also once dreamed that a person in yellow robes invited him to the underworld, where King Yama ordered the records to be checked, saying, 'Bhikshu Jingfan has been lecturing on the Lotus Sutra for countless kalpas.' He then sent messengers to escort him back. One day, during meditation, everyone saw a golden-armored deity kneeling before the master. Also, in other
處懺期。蒙韋馱天撿點大眾中有戒行不嚴凈者。先已預定。後果懺法不全。時姑蘇守應公有婢。為祟所惱。請師授戒。其妖即滅。葛氏請施戒薦夫。見夫繞師三匝而去。待制賈公睹師道行。即補為管內法主。師傳持四十餘年。亡后焚軀。舍利五色(寶珠集)。
湖州明悟法師
大師若觀。世烏鎮人。俗錢氏。從釋于嘉會院。立行卓爾。四眾欽之。紹興十八年嘗結十萬人修行凈業。其勸化榜子云。某伏念生死無際。輪迴不息。唯安養之歸則無退轉。某遁跡山間。生滅夢幻幾二十年。不入城市。常看法華．光明二經。日一百遍。計六十萬部。誓與法界眾生莊嚴凈土。入會者各念佛號十萬聲。先得道者遞相度脫。前後命終各執青蓮華往生凈土。一日空相講主見訪。齊次。食方三味。忽索筆書偈加坐而終。空相證明。大為勝異。荼毗正值日輪當午。舍利迸出。光瑩奪目。道俗競取。骨亦不存。嗚呼。師之誦持。世未嘗有。凡在見聞。莫不增上稱歎(寶珠集)。
溫州褒法師
沙門契褒。育身徐氏。代橫陽人。幼懷出俗之志。得度于壽聖院。為人簡重有明識。洎乎參學。因憩百越。睹見天衣山曇翼禪師行業。慨然景慕。乃發心終身誦法華經。自是還鄉。不涉人事。一意宣持。至至和改元季冬念七日。澡
【現代漢語翻譯】 現代漢語譯本： 在懺悔期間，韋馱天（佛教護法神）檢查大眾，發現有人戒律不嚴謹，事先已經預定。結果懺悔的法不完整。當時姑蘇的守應公有個婢女，被妖怪所困擾，請法師授戒，妖怪立刻消失。葛氏請法師施戒，為她的丈夫超度，看見她的丈夫繞著法師三圈離去。待制賈公看到法師的道行，就推薦他擔任管內的法主。法師傳持戒律四十多年，去世后火化，舍利呈現五種顏色（出自《寶珠集》）。 湖州明悟法師 大師若觀，是世烏鎮人，俗姓錢。在嘉會院出家，行為卓越，四眾弟子都欽佩他。紹興十八年，他曾經組織十萬人修行凈土法門。他的勸化榜文上說：『我考慮到生死沒有盡頭，輪迴沒有停止，只有往生安養凈土才能不退轉。我隱居山間，生死夢幻已經快二十年了，不進入城市，經常誦讀《法華經》、《光明經》兩種經典，每天一百遍，總共六十萬部。發誓與法界眾生共同莊嚴凈土。參加法會的人各自唸佛號十萬聲。先得道的人互相幫助度脫。前後命終的人都手執青蓮花往生凈土。』有一天，空相講主來拜訪他，一起吃飯。吃完飯後，忽然索要筆墨寫偈，然後結跏趺坐而去世。空相講主證明了他的成就，認為非常殊勝奇異。荼毗火化時，正值太陽當午，舍利迸射而出，光芒耀眼。道俗爭相搶奪，連骨灰都沒有留下。唉！法師的誦經持戒，世上從未有過。凡是見到或聽聞的人，沒有不讚嘆稱揚的（出自《寶珠集》）。 溫州褒法師 沙門契褒，俗姓徐，世代是橫陽人。從小就懷有出世的志向，在壽聖院出家。為人簡樸穩重，有明智的見識。等到參學的時候，因為在百越一帶停留，看到天衣山曇翼禪師的行業，非常敬佩羨慕。於是發心終身誦持《法華經》。從此回到家鄉，不參與世俗事務，一心一意地宣揚持誦。到了至和改元季冬念七日，洗浴身體。
【English Translation】 English version: During the repentance period, Venerable Weituo (Skanda, a Buddhist Dharma protector) inspected the assembly and found that some people were not strict in observing the precepts and had been predetermined. As a result, the repentance Dharma was incomplete. At that time, Lord Shouying of Gusu had a maid who was troubled by a demon. He invited a master to give her precepts, and the demon immediately disappeared. A woman named Ge invited the master to administer precepts to liberate her husband, and she saw her husband circling the master three times before leaving. Attendant-in-waiting Lord Jia saw the master's virtuous conduct and recommended him to be the Dharma Lord within the jurisdiction. The master transmitted and upheld the precepts for more than forty years. After his death, his body was cremated, and the relics were of five colors (from 'Collection of Precious Pearls'). Master Mingwu of Huzhou The great master Ruoguan was a native of Shiwu Town, with the secular surname Qian. He became a monk at Jiahui Monastery, and his conduct was outstanding, admired by the fourfold assembly. In the eighteenth year of Shaoxing, he once organized 100,000 people to cultivate the Pure Land practice. His exhortation notice stated: 'I contemplate that birth and death are endless, and reincarnation does not cease. Only returning to the Land of Bliss is without regression. I have lived in seclusion in the mountains, and the dreamlike illusion of birth and death has been almost twenty years. I do not enter the cities and often recite the two sutras, the 'Lotus Sutra' and the 'Golden Light Sutra', one hundred times a day, totaling 600,000 copies. I vow to adorn the Pure Land together with all sentient beings in the Dharma realm. Those who join the assembly each recite the Buddha's name 100,000 times. Those who attain enlightenment first will help each other to be liberated. Those who die before and after will each hold a blue lotus flower and be reborn in the Pure Land.' One day, Lecturer Kongxiang visited him and they ate together. After the meal, he suddenly asked for a pen and ink to write a verse, then sat in the lotus position and passed away. Lecturer Kongxiang testified to his achievement, considering it extremely rare and extraordinary. During the cremation, the sun was directly overhead, and the relics burst forth, their light dazzling. Monastics and laypeople competed to take them, and even the bones were not left. Alas! The master's recitation and upholding of the precepts were unprecedented in the world. All who saw or heard of it could not help but praise and extol him (from 'Collection of Precious Pearls'). Master Bao of Wenzhou The Shramana Qibao, with the secular surname Xu, was a native of Hengyang for generations. From a young age, he cherished the aspiration to renounce the world and became a monk at Shousheng Monastery. He was simple, dignified, and had clear discernment. When he went to study, he stayed in Baiyue and saw the practice of Chan Master Tanyi of Tianyi Mountain, and he greatly admired and yearned for it. Therefore, he resolved to recite the 'Lotus Sutra' for the rest of his life. From then on, he returned to his hometown and did not involve himself in worldly affairs, wholeheartedly proclaiming and upholding it. On the seventh day of the last month of winter in the first year of Zhihe, he bathed his body.
浴更衣。稱佛號而終。師平日。其諸大乘經咒。佛菩薩名。或覽口誦。或刺血書。或逐字禮。並見乎別錄。茲不具敘。當時文士訪其塔者。率多留詠。今略謄三章。則師之功行可見萬一矣。永嘉周侃詩曰。飛霜飛露。寒空寒夜。夜夜半冰。欄干紫皇。天眾合指。掌聽誦字。字到日上。天臺長吉曰。金猊香噴空閑堂。經聲松韻和清商。西風月落寒夜長。白芙蓉滿心地香。又有不記姓名人曰。應向鷲峰親得記。醍醐香味滿心田。人間劫石終須壞。難壞吾師舌上蓮(芝園集)。
南屏清辯法師
法師蕰齊。生於錢唐周氏。為僧專習臺教。深入法華堂奧。名稱普聞。七坐道場。其從如雲。主南屏日。樞使蔣穎叔贈詩曰。道人重演蓮華教。佛隴家風好諦聽。師嘗曰。吾觀法華一乘。先賢多事贊述。而未聞以偈敷揚者。昔善慧大士頌金剛殊不惡。余早歲涉六籍百氏之學。喜為言句。今雖老憊。於此下語亦無愧也。因揭二十八品。各賦一頌。序品曰。一多深妙昔年稀。雲影飛華景像奇。彌勒文殊兩饒舌。始知躬稟舊威儀。方便品曰。重關無鍵嘆難入。妙手敲開處處通。密葉殘枝頓零落。卓然高格戰清風。此頌舊有印本流行。聊記一二。庶與同道者仰止焉。
湖州穎法師
大觀中。吳興有法師元穎。傳宗佛隴
【現代漢語翻譯】 沐浴更衣，口稱佛號而終。法師平日裡，對於諸如大乘經咒、佛菩薩名號，或瀏覽口誦，或刺血書寫，或逐字禮拜，都記載在別錄中，這裡就不一一敘述了。當時文人學士拜訪他塔墓的，大多留下詩歌吟詠。現在略微抄錄三章，那麼法師的功德修行就可以見其萬一了。 永嘉周侃的詩說：『飛舞的霜花飛舞的露珠，寒冷的天空寒冷的夜晚，夜晚半夜結冰，欄桿上的紫皇（指星宿名），天眾合攏手指，掌中聽誦經文的字句，字句傳到太陽之上。』天臺長吉說：『金猊（香爐名）香氣噴灑空曠的禪堂，誦經的聲音和松樹的韻律和諧清亮。西風吹落月亮寒夜漫長，潔白的芙蓉花盛開，充滿心地清香。』還有不記得姓名的人說：『應該向鷲峰（靈鷲山，釋迦牟尼說法之地）親自得到印記，醍醐（比喻佛法至味）香味充滿心田。人間的劫石（比喻經歷時間漫長的巨石）終究會毀壞，難以毀壞的是吾師舌頭上的蓮花（比喻說法如蓮花般清凈）。』（出自《芝園集》）。 南屏清辯法師 法師蕰齊，出生于錢塘周氏。出家為僧后，專心學習天臺宗的教義，深入《法華經》的精髓，名聲廣為流傳。曾七次主持道場，跟隨他的人多如雲。主持南屏寺時，樞密使蔣穎叔贈詩說：『道人再次宣講蓮華教（指《法華經》），佛隴（天臺山別稱）的家風值得好好諦聽。』 法師曾經說：『我觀察《法華經》的一乘（唯一成佛之道），先賢大多讚歎敘述，而沒有聽說用偈頌來弘揚的。過去善慧大士（傅大士）所作的頌金剛經殊不惡，我早年涉獵六經百家之學，喜歡創作言辭語句。如今雖然年老體衰，用這些來闡釋《法華經》也沒有什麼可慚愧的。』於是揭示二十八品，各賦一頌。《序品》的頌是：『一多（指一即是多，多即是一）深奧微妙往昔稀有，雲影飛舞花朵，景象奇異。彌勒（菩薩名）文殊（菩薩名）兩位菩薩多嘴多舌，才知道是親自稟承舊有的威儀。』《方便品》的頌是：『重重關卡沒有鑰匙嘆息難以進入，巧妙的手敲開處處通達。茂密的樹葉殘餘的枝條頓時零落，卓然高超的品格戰勝清冷的秋風。』 這些頌文舊時有印本流傳，姑且記錄一二，希望與同道之人共同仰慕。 湖州穎法師 大觀年間，吳興有法師名叫元穎，傳承佛隴（天臺山）宗風。
【English Translation】 After bathing and changing clothes, he passed away chanting the Buddha's name. In his daily life, the Master, regarding various Mahayana sutras, mantras, and the names of Buddhas and Bodhisattvas, either perused and recited them, or wrote them in blood, or prostrated to each character. These are all recorded in separate records, so I will not describe them in detail here. At that time, many scholars and literati who visited his pagoda left poems in praise. Now, I will transcribe three chapters briefly, so that one can see a fraction of the Master's merits and practices. Yongjia Zhou Kan's poem says: 'Flying frost, flying dew, cold sky, cold night, ice forming in the middle of the night. The Purple Emperor (referring to a constellation) on the railing, the heavenly beings join their fingers, listening to the chanting of the words in the palm, the words reach above the sun.' Tiantai Changji said: 'The golden lion (a type of incense burner) emits fragrance in the empty meditation hall, the sound of chanting and the rhythm of the pines harmonize clearly. The west wind blows, the moon sets, the cold night is long, white lotuses bloom, filling the heart with fragrance.' There was also an unnamed person who said: 'One should have personally received the mark at Vulture Peak (Grdhakuta Mountain, where Shakyamuni Buddha preached), the flavor of ghee (metaphor for the supreme taste of the Dharma) fills the heart. The kalpa stone (a huge stone symbolizing a long period of time) in the human world will eventually be destroyed, but it is difficult to destroy the lotus on my teacher's tongue (metaphor for pure speech like a lotus).' (From 'Zhiyuan Collection'). The Venerable Qingbian of Nanping The Venerable Yunqi, was born into the Zhou family of Qiantang. After becoming a monk, he devoted himself to studying the teachings of the Tiantai school, deeply understanding the essence of the 'Lotus Sutra', and his name became widely known. He presided over seven Dharma assemblies, and those who followed him were as numerous as clouds. When he presided over Nanping Temple, the Privy Councilor Jiang Yingshu presented a poem saying: 'The Daoist priest preaches the Lotus teaching (referring to the 'Lotus Sutra') again, the family tradition of Folong (another name for Mount Tiantai) is worth listening to carefully.' The Master once said: 'I observe that the 'Lotus Sutra's' One Vehicle (the only path to Buddhahood) has been mostly praised and narrated by previous sages, but I have not heard of anyone using verses to propagate it. In the past, the great Upasaka Shanhui (Fu Dashi) composed the 'Verses on the Diamond Sutra', which were not bad. In my early years, I delved into the Six Classics and the Hundred Schools of thought, and I liked to create words and sentences. Now, although I am old and weak, I am not ashamed to use these to explain the 'Lotus Sutra'.' Therefore, he revealed the twenty-eight chapters, each composing a verse. The verse for the 'Introduction Chapter' is: 'The profound and subtle One and Many (referring to one is many, many is one) was rare in the past, clouds dance and flowers fly, the scene is strange and wonderful. Maitreya (a Bodhisattva) and Manjushri (a Bodhisattva), the two Bodhisattvas are talkative, only then do we know that they are personally inheriting the old demeanor.' The verse for the 'Expedient Means Chapter' is: 'Layers of barriers without a key, sighing it is difficult to enter, skillful hands knock open, everywhere is accessible. Dense leaves and remaining branches fall instantly, the outstanding character overcomes the cold autumn wind.' These verses were circulated in printed form in the past, so I will record one or two for now, hoping to be admired by fellow practitioners. The Venerable Ying of Huzhou During the Daguan era, there was a Venerable Yuan Ying in Wuxing, who inherited the lineage of Folong (Mount Tiantai).
。義學宏深。余嘗見師教典目錄著述甚多。內有所謂法華續靈瑞集。世未之見。后遍求。果得之。其文兩卷。以所錄一百餘人選為十科。一普賢證明。二妙因成就。三鬼神恭敬。四禽獸欽伏。五所愿成就。六化佛來迎。七往生凈土。八果報生天。九舌根不壞。十香光表瑞。良由佛乘是一。感召隨機。瑞相茲多。非師括綜。世莫能知。師最後結唱曰。若以實相為法華。則諸經諸行莫非法華。若以稀有為靈瑞。則此身佗身莫非靈瑞。今特為是。集諸異跡。愿與見聞。如佛子所應得者皆亦得之。
杭州雅阇梨
阇梨從雅。錢唐人。𨽻業凈住院。依天竺海月都師。得臺衡三觀之傳。然無經世意。乃曰。慕虛名爭如修實行。言清行濁賢聖所呵。遂卜居南山天王院。專以讀誦為業。平生閱法華經五藏。金剛四藏。彌陀十藏。禮釋迦三十萬拜。禮真身塔十遍。每一字三拜。禮法華經三遍。禮彌陀佛一百萬拜。誦此佛號五千萬聲。時憲使楊杰嘉其精修。以所撰安樂國贊三十章贈之。師欲以此化導無窮。遂圖三輩九品真容。列以贊文。刊石凈住院。一生坐不背西。其精誠類如此。后無疾坐逝。感異香滿室。天樂盈空。人皆謂西聖來迎之兆矣(寶珠集)。
杭州渥法師
釋惟渥。錢唐金氏子。稚歲離俗。克勤妙經
【現代漢語翻譯】 義學精深宏大。我曾經見過法師的教典目錄，著作非常多，其中有所謂的《法華續靈瑞集》，世人未曾見過。後來我四處尋找，最終得到了它。其文分為兩卷，將所收錄的一百餘人選為十科：一、普賢菩薩證明（Puxian Pusa Zhengming，普賢菩薩證明其真實性）；二、妙因成就（Miaoyin Chengjiu，奇妙的因緣得以成就）；三、鬼神恭敬（Guishen Gongjing，鬼神恭敬禮拜）；四、禽獸欽伏（Qinchou Qinfu，飛禽走獸欽佩順服）；五、所愿成就（Suoyuan Chengjiu，所許下的願望得以實現）；六、化佛來迎（Huafo Laiying，化身佛前來迎接）；七、往生凈土（Wangsheng Jingtu，往生到清凈的佛國）；八、果報生天（Guobao Shengtian，善業的果報使人升到天界）；九、舌根不壞（Shegen Buhuai，舌頭不會腐爛）；十、香光表瑞（Xiangguang Biaorui，香氣和光芒顯示出吉祥的徵兆）。實在是由於佛乘是唯一的，感應和召請是隨機的。吉祥的徵兆如此之多，如果不是法師加以概括總結，世人是無法知曉的。法師最後總結唱道：『如果以實相作為法華，那麼所有的經典和修行沒有不是法華的。如果以稀有作為靈瑞，那麼此身他身沒有不是靈瑞的。』現在特意爲了這件事，收集各種奇異的跡象，希望與見聞者，如佛的弟子所應該得到的都能得到。
杭州雅阇梨（Hangzhou Ya Shelí，杭州的雅阿阇梨）
阿阇梨名叫雅，是錢塘人。專心致志于凈住院的佛事，依止天竺的海月都師（Haiyue Dushi，一位來自印度的導師），得到了天臺宗三觀的傳承。然而他沒有經營世俗的心意，於是說：『羨慕虛名不如修習實際的修行。言語清高行為污濁，是賢聖所呵斥的。』於是選擇在南山天王院居住，專心以讀誦佛經為事業。一生閱讀《法華經》五遍，《金剛經》四遍，《彌陀經》十遍，禮拜釋迦牟尼佛三十萬拜，禮拜真身塔十遍，每一字三拜，禮拜《法華經》三遍，禮拜彌陀佛一百萬拜，誦唸此佛號五千萬聲。當時憲使楊杰嘉獎他的精進修行，將他所撰寫的《安樂國贊》三十章贈送給他。法師想要用這個來化導無窮的眾生，於是畫了三輩九品的真容像，列上贊文，刻在凈住院的石頭上。一生坐著都不背對西方，他的精誠就像這樣。後來沒有疾病就坐著去世了，感受到奇異的香氣充滿房間，天樂充滿天空。人們都說是西方聖人前來迎接的徵兆啊（出自《寶珠集》）。
杭州渥法師（Hangzhou Wo Fashi，杭州的渥法師）
釋惟渥（Shi Weiwo），錢塘金氏的兒子。年幼時就離開了世俗，勤奮地學習《妙經》（Miaojing，《法華經》的別稱）
【English Translation】 His understanding of Buddhist doctrines was profound and extensive. I once saw the Dharma Master's catalog of teachings, with numerous writings, including the so-called 'Supplement to the Miraculous Responses of the Lotus Sutra' (Fahua Xu Lingrui Ji), which the world had not seen. Later, I searched everywhere and finally obtained it. The text is in two volumes, selecting over a hundred people recorded into ten categories: 1. Proof by Samantabhadra (Puxian Pusa Zhengming, Proof of authenticity by Samantabhadra Bodhisattva); 2. Accomplishment of Wonderful Causes (Miaoyin Chengjiu, Wonderful causes are accomplished); 3. Reverence from Ghosts and Spirits (Guishen Gongjing, Ghosts and spirits respectfully bow); 4. Adoration from Birds and Beasts (Qinchou Qinfu, Birds and beasts admire and submit); 5. Fulfillment of Wishes (Suoyuan Chengjiu, Wishes are fulfilled); 6. Welcome by Transformed Buddhas (Huafo Laiying, Transformed Buddhas come to welcome); 7. Rebirth in the Pure Land (Wangsheng Jingtu, Rebirth in the Pure Land); 8. Heavenly Rebirth as Karmic Reward (Guobao Shengtian, Good karma leads to rebirth in the heavens); 9. Indestructible Tongue Root (Shegen Buhuai, The tongue does not decay); 10. Auspicious Manifestations of Fragrant Light (Xiangguang Biaorui, Fragrance and light manifest auspicious signs). Indeed, because the Buddha-vehicle is one, the responses and invocations are spontaneous. There are so many auspicious signs that, if the Dharma Master had not summarized them, the world would not have known. The Dharma Master concluded by chanting: 'If we take the Reality-Aspect as the Lotus, then all sutras and practices are none other than the Lotus. If we take the rare as miraculous, then this body and other bodies are none other than miraculous.' Now, specifically for this purpose, I have collected various extraordinary signs, hoping that those who see and hear them may all attain what disciples of the Buddha should attain.
The Acharya of Hangzhou (Hangzhou Ya Shelí, Ya Acharya of Hangzhou)
The Acharya's name was Ya, a native of Qiantang. He devoted himself to the Buddhist affairs of the Jingzhu Monastery, relying on the Indian teacher Haiyue Dushi (Haiyue Dushi, an Indian teacher), and received the transmission of the Threefold Contemplation of the Tiantai school. However, he had no intention of worldly pursuits, so he said: 'Admiring empty fame is not as good as cultivating actual practice. Eloquent speech but impure conduct is what the wise and saints condemn.' Therefore, he chose to reside in the Tianwang Monastery in Nanshan, dedicating himself to reading and reciting scriptures. Throughout his life, he read the 'Lotus Sutra' five times, the 'Diamond Sutra' four times, and the 'Amitabha Sutra' ten times. He prostrated 300,000 times to Shakyamuni Buddha, prostrated ten times to the True Body Pagoda, prostrating three times for each word, prostrated three times to the 'Lotus Sutra', prostrated 1,000,000 times to Amitabha Buddha, and recited the name of this Buddha 50,000,000 times. At that time, the inspecting commissioner Yang Jie praised his diligent practice and presented him with the thirty chapters of the 'Praise of the Land of Bliss' that he had composed. The Dharma Master wanted to use this to guide countless beings, so he painted true likenesses of the Three Grades and Nine Classes, listing the praises and engraving them on stone at the Jingzhu Monastery. Throughout his life, he never sat with his back to the West, such was his sincerity. Later, he passed away peacefully while sitting, without illness, and a strange fragrance filled the room, and heavenly music filled the sky. People all said it was a sign that the Western Saints had come to welcome him (from the 'Collection of Precious Pearls').
The Dharma Master Wo of Hangzhou (Hangzhou Wo Fashi, Dharma Master Wo of Hangzhou)
The Venerable Weiwo (Shi Weiwo) was the son of the Jin family of Qiantang. He left the secular world at a young age, diligently studying the 'Wonderful Sutra' (Miaojing, another name for the 'Lotus Sutra')
。考試中䇿。即預法流。立志深靜。杜門謝事。聲誦此經足五千遍。自康定二年起首閱藏。每卷終誦心經五卷。一藏告滿。五藏心經亦圓。如是者三過大藏。看華嚴經二百部。光明經五千部。心經一百藏。金剛．小彌陀．大悲咒各二十藏。楞嚴．圓覺．維摩各三千部。千佛名經二千部。彌陀尊號一千萬聲。所有善因一意莊嚴凈土。崇寧元年秋偶疾。捏印坐亡。壽八十九。火浴口齒數珠不灰。靈芝大智律師仰師之德。題曰。余歷觀三代高僧唯習禪誦經。臨終異相豈非冥神空寂寓目聖境之所資也。出離要門。莫先於此。古德有言。為僧不應於十科事佛。徒消于百載。寄言來學。得不思齊乎(寶珠集)。
餘姚異阇梨
阇梨覃異。生姚江杜氏。脫素于龍泉寺。皇祐中普恩得度。習臺教於兩浙。所業既遂。即還舊居。或以住持強之。皆確然不就。晚年掩關絕事。專修凈業。誦法華經滿五千部。普賢觀．彌陀經一萬卷。佛號不計數。崇寧改元。忽染疾。召徒屬焚香告曰。吾生凈土時已到矣。當乘金剛臺隨佛西邁。愿勉力進修。可得相見。言訖手結佛印泊然坐殞。荼毗舌根數珠不杇。人所敬嘆云(芝園集)。
錢唐聰上人
僧思聰。錢唐人。年十五。父母欲為納室。師深厭家獄。即逃入天竺靈隱山。就法
【現代漢語翻譯】 現代漢語譯本：考試中䇿（指考試中的策略）。即預先學習佛法，立下深沉寧靜的志向，閉門謝絕俗事。唸誦此經達到五千遍。自康定二年開始閱讀經藏，每閱讀完一卷經書，就誦《心經》五卷。讀完一遍經藏，也誦完了五藏《心經》。像這樣讀了三遍大藏經，閱讀《華嚴經》二百部，《光明經》五千部，《心經》一百藏，《金剛經》、《小彌陀經》、《大悲咒》各二十藏，《楞嚴經》、《圓覺經》、《維摩經》各三千部，《千佛名經》二千部，唸誦彌陀佛號一千萬聲。所有善因都一心用來莊嚴凈土。崇寧元年秋天，偶然生病，捏著手印坐化圓寂，享年八十九歲。火化后，牙齒和念珠沒有燒燬。靈芝大智律師仰慕思聰上人的德行，題詞說：『我歷來觀察三代高僧，只是學習禪定和誦經，臨終時出現奇異的景象，這難道不是因為冥神空寂，寓目于聖境的緣故嗎？』出離生死輪迴的要門，沒有比這更重要的了。古德有言：『出家為僧，不應該在十種事務上侍奉佛，白白浪費一生。』寄語後來的學人，難道不應該思考並傚法嗎？（出自《寶珠集》）。 餘姚異阇梨（指餘姚的異阇梨） 阇梨名叫覃異，出生于姚江杜氏。在龍泉寺出家。皇祐年間，普恩為他剃度。在兩浙學習天臺宗的教義。學業完成後，就回到原來的住處。有人想讓他擔任住持，他都堅決不答應。晚年閉門謝客，專心修習凈土法門。唸誦《法華經》滿五千部，《普賢觀經》、《彌陀經》一萬卷，唸誦佛號無數。崇寧改元，忽然生病，召集弟子焚香告別說：『我往生凈土的時間已經到了。我將乘坐金剛臺跟隨佛陀往生西方極樂世界。希望你們努力進修，可以與我相見。』說完，手結佛印，安然坐化圓寂。火化后，舌根和念珠沒有燒燬，人們都敬佩讚歎。（出自《芝園集》）。 錢唐聰上人（指錢塘的聰上人） 僧人思聰，是錢塘人。十五歲時，父母想為他娶妻，思聰上人非常厭惡家庭的束縛，就逃到天竺靈隱山，跟隨法
【English Translation】 English version: He excelled in examinations by employing strategies. That is, he proactively studied the Dharma, established a profound and tranquil aspiration, secluded himself, and declined worldly affairs. He recited this scripture five thousand times. Starting from the second year of the Kangding era, he began reading the Tripitaka, reciting the Heart Sutra five times at the end of each volume. Upon completing one reading of the Tripitaka, he also completed five collections of the Heart Sutra. He repeated this process three times, reading two hundred copies of the Avatamsaka Sutra, five thousand copies of the Golden Light Sutra, one hundred collections of the Heart Sutra, twenty collections each of the Diamond Sutra, the Smaller Sukhavativyuha Sutra, and the Great Compassion Mantra, three thousand copies each of the Surangama Sutra, the Perfect Enlightenment Sutra, and the Vimalakirti Sutra, two thousand copies of the Thousand Buddhas' Names Sutra, and recited the name of Amitabha Buddha ten million times. All his virtuous deeds were dedicated to adorning the Pure Land. In the autumn of the first year of the Chongning era, he fell ill and passed away in a seated posture, holding a mudra. He lived to the age of eighty-nine. After cremation, his teeth and prayer beads remained intact. The Vinaya Master Dazhi of Lingzhi admired his virtue and wrote: 'Throughout my observation of eminent monks of the three dynasties, they only practiced meditation and recited scriptures. The extraordinary signs at the time of death, are they not due to the mind being empty and still, and the eyes being focused on the sacred realm?' The essential gateway to liberation from samsara is none other than this. An ancient virtuous one said: 'A monk should not serve the Buddha in ten kinds of affairs, wasting a hundred years in vain.' A message to future learners: should they not reflect and emulate? (From the 'Collection of Precious Pearls'). Yuyao Yi Ajari (referring to Yi Ajari of Yuyao) The Ajari's name was Tan Yi, born into the Du family of Yaojiang. He renounced lay life at Longquan Temple. During the Huangyou era, Pu'en ordained him. He studied the teachings of the Tiantai school in Liangzhe. After completing his studies, he returned to his former residence. When some people strongly urged him to become the abbot, he firmly declined. In his later years, he secluded himself and devoted himself to the Pure Land practice. He recited the Lotus Sutra five thousand times, the Universal Worthy Contemplation Sutra and the Amitabha Sutra ten thousand times, and recited the Buddha's name countless times. In the first year of the Chongning era, he suddenly fell ill. He summoned his disciples, burned incense, and said: 'The time for my rebirth in the Pure Land has arrived. I will ride the Vajra Platform and follow the Buddha to the West. I hope you will strive to cultivate diligently so that we may meet again.' After speaking, he formed a Buddha mudra with his hands and passed away peacefully in a seated posture. After cremation, his tongue root and prayer beads remained unburnt, and people admired and praised him. (From the 'Zhiyuan Collection'). Qiantang Cong Superior (referring to Cong Superior of Qiantang) The monk Sicong was a native of Qiantang. At the age of fifteen, his parents wanted to arrange a marriage for him. Superior Sicong deeply detested the confinement of family life and fled to Lingyin Mountain in Tianzhu, where he followed the Dharma
安寺出家。立志勤苦。每日出城化僧供。夜而不寢。專誦蓮經。至二十歲。抱經投試。即預選僧。自此日持二部。余則又稱佛號。或謂之曰。誦經足矣。何必更稱佛乎。師曰。命終欲生其國。安得不繫念在心。一日感氣疾。乃曰。某夜來已見佛菩薩眾。並云同來接引。更兩日吾其行矣。弟子祖安曰。恐是魔境。不可擅隨。師曰。吾命終時。若於𦚾中生蓮華。則往凈土之驗矣。過兩日。天始拂明。命安聲磬。曰。佛及菩薩已滿虛空。眾共稱佛。奄然而終。探其身皆冷。唯𦚾前如掌許溫潤。有若蓮華敷榮之狀。果符所說矣(寶珠集)。
秀州照法師
法師靈照。東陽人也。生而杰異。志願為僧。自入空門未嘗偃臥。晝夜禮誦。未逾一月通法華．光明二經。年過弱冠。中試經第。進具以來負笈教庠。盡得臺宗三觀之道。累尸名剎。晚止華亭超果。元豐間結二萬餘人為社。仰東林之風。慕西方之訓。嘗夢彌陀三聖。師跪而問曰。某一生誦經。期生凈土。為果愿否。觀音指曰。凈土不遠。有愿則生。勿復疑之。又于靜夜誦經。夢睹普賢。因即發心造菩薩像。誓誦蓮經一萬部。以嚴凈報。余之所誦不計其數。忽臥疾。謂眾曰。吾病中見有異相。凈土之期決矣。遂累足而殂。阇維。舌根不爛。柔潤如生。舍利迸流。赤白
【現代漢語翻譯】 現代漢語譯本 安寺出家。立志勤苦。每日出城化緣供僧，夜晚也不睡覺，專心誦讀《蓮華經》。到二十歲時，抱著經書參加考試，即被選為僧人。自此以後，每天持誦兩部經，其餘時間則唸誦佛號。有人對他說：『誦經就足夠了，何必再念佛呢？』師父說：『我命終時想要往生極樂世界，怎能不把唸佛放在心上呢？』 有一天，師父感到身體不適，就說：『我昨晚已經見到佛菩薩眾，他們都說一起來接引我，再過兩天我就要走了。』弟子祖安說：『恐怕是魔境，不可擅自跟隨。』師父說：『我命終時，如果於荼毗（𦚾）中生出蓮華，那就是往生凈土的驗證了。』 過了兩天，天剛矇矇亮，師父命祖安敲擊磬，說：『佛及菩薩已經充滿虛空。』大眾一起唸佛，師父安詳地去世了。探摸他的身體都已冰冷，唯獨荼毗（𦚾）前如手掌大小的地方還溫潤，呈現出蓮華盛開的樣子，果然應驗了他所說的話（出自《寶珠集》）。
秀州照法師 法師靈照，是東陽人。生來就傑出不凡，立志出家為僧。自從進入佛門，從未躺下休息過，日夜禮拜誦經。不到一個月就通曉了《法華經》、《光明經》兩部經典。二十多歲時，考中經第。進具足戒以來，揹著書箱在學校學習，完全領悟了天臺宗的三觀之道。歷任多座名寺的住持，晚年住在華亭超果寺。元豐年間，組織了兩萬多人爲念佛社，傚法東林寺的風範，仰慕西方凈土的教誨。曾經夢見阿彌陀佛（彌陀）三聖，師父跪著問道：『我一生誦經，期望往生凈土，能如願嗎？』觀音菩薩指著說：『凈土不遠，有愿就能往生，不要再懷疑了。』 又在寂靜的夜晚誦經時，夢見普賢菩薩（普賢）。因此發心塑造菩薩像，發誓誦讀《蓮華經》一萬部，以此來莊嚴自己的果報。其餘所誦的經文不計其數。忽然臥病在床，對眾人說：『我病中見到奇異的景象，往生凈土的日期已經確定了。』於是雙足交疊而去世。荼毗（阇維）后，舌根沒有腐爛，柔軟潤澤如同活著一般，舍利迸發而出，呈現赤色和白色。
【English Translation】 English version He left home at An Temple, determined to be diligent and hardworking. Every day, he went out of the city to beg for alms to support the monks, and he did not sleep at night, focusing solely on reciting the Lotus Sutra (蓮經). By the age of twenty, he took the sutra to the examination and was selected as a monk. From then on, he recited two parts of the sutra daily, and in his spare time, he chanted the Buddha's name. Someone said to him, 'Reciting the sutra is enough, why bother chanting the Buddha's name?' The master said, 'When I die, I want to be reborn in that land (極樂世界, the Pure Land), how can I not keep mindfulness in my heart?' One day, the master felt unwell and said, 'Last night, I saw the Buddhas and Bodhisattvas (佛菩薩眾), and they all said they would come to receive me. I will be leaving in two days.' The disciple Zu'an said, 'I am afraid it is a demonic realm, you must not follow them rashly.' The master said, 'When I die, if a lotus flower (蓮華) grows from the cremation pyre (𦚾), then it will be proof that I have been reborn in the Pure Land.' Two days later, as the sky began to dawn, the master ordered Zu'an to strike the chime, saying, 'The Buddhas and Bodhisattvas have filled the void.' The assembly chanted the Buddha's name together, and the master passed away peacefully. When they touched his body, it was all cold, except for a palm-sized area in front of the cremation pyre (𦚾), which was warm and moist, resembling the appearance of a lotus flower blooming. It indeed matched what he had said (from the 'Collection of Precious Pearls' (寶珠集)).
Dharma Master Zhao of Xiuzhou (秀州照法師) Dharma Master Lingzhao (靈照) was a native of Dongyang (東陽). He was outstanding from birth and aspired to become a monk. Since entering the Buddhist gate, he had never lain down to rest, but prostrated and recited sutras day and night. In less than a month, he became proficient in the Lotus Sutra (法華經) and the Golden Light Sutra (光明經). In his early twenties, he passed the sutra examination. Since receiving full ordination, he carried his books and studied at the school, fully understanding the Threefold Contemplation (三觀) of the Tiantai school (臺宗). He served as the abbot of many famous temples, and in his later years, he resided at Chaoguo Temple (超果) in Huating (華亭). During the Yuanfeng era, he organized more than 20,000 people into a recitation society, emulating the style of Donglin Temple (東林寺) and admiring the teachings of the Western Pure Land (西方凈土). He once dreamed of the three saints of Amitabha Buddha (彌陀), and the master knelt and asked, 'I have recited sutras throughout my life, hoping to be reborn in the Pure Land. Will my wish be fulfilled?' Avalokiteśvara Bodhisattva (觀音) pointed and said, 'The Pure Land is not far away. If you have the aspiration, you will be reborn. Do not doubt it anymore.' Also, while reciting sutras in the quiet night, he dreamed of Samantabhadra Bodhisattva (普賢). Therefore, he resolved to create an image of the Bodhisattva and vowed to recite the Lotus Sutra (蓮經) 10,000 times to adorn his retribution. The number of other sutras he recited was countless. Suddenly, he fell ill in bed and said to the assembly, 'I have seen strange signs in my illness, and the date of my rebirth in the Pure Land has been determined.' Then he passed away with his legs crossed. After cremation (阇維), the root of his tongue did not rot, but was soft and moist as if alive, and relics burst forth, appearing red and white.
相間。得不謂之精進力所持乎(芝園集)。
烏鎮湛法師
師姓焦氏。名惟湛。世永嘉人。母夜夢吞寶塔因而妊身。幼年離俗。專課法華。考試得度。聽習東靈欽公．慧覺玉公．普慈深公。爐[牖-片+韋]嚴密。盡得其奧。建炎中說法壽聖院。著光明．護國等記。凡作佛事必致應驗。日誦法華一部。佛號二萬聲。平日少睡。每至盛暑黃昏時。于草莽際停扇端坐誦法華經。施蚊蚋食。弟子以師年高。請罷苦行。師曰。蠢動之類安能自結法華勝緣。使噆我血者種大乘種。愿世世解脫。後退居庵室。數載精修凈業。一日染疾。儼坐而化。荼毗煙所至處悉有舍利。士庶請求。如願皆得。端師子嘗參學于師。有偈哭之曰。山僧何事也悲情。為憶林間善友人。萬部蓮經猶未滿。十方緣熟已分身。庭前老樹飄黃葉。云外蟾光素滿輪。若問我師何處去。無邊界內已棲神(寶珠集)。
明州明智法師
師諱中立。鄞之陳氏子。母夢日輪貫懷而生。幼年杰異。遂令出家。才九歲。師授蓮經。一披已入神矣。嘉祐中試開封府得度。從本郡延慶廣智之門。服勤受道不曰所造之深乎。后請住是寺。始末十年。大開法席。每歲擇其徒修法華懺。一日禪觀中忽睹大舟。眾欲乘之不可。師獨往來其中。自是慧解泉發。講法華
玄．句．止觀各數十過。平居似不能言。而講辯雄毅。聽者忘疲。所誦蓮經一生萬數。余之行門未易具載。一時抱疾。乃兩聞異香。遂悉召其徒曰。宜各進修。再相見於諸佛會中。言已面西坐殞。待制晁說之作紀德碑。實四明之文寶也。
明州無畏法師
師名法久。俗鄭氏。姚江人也。七歲出家龍泉寺。政和中中蓮經第。祝髮。閱壽五十。歸寂于明之清修山。師風儀翹秀慧利過人。與物亡喜慍。談笑春生。初聽習於廣嚴智涌之席。次遍參至蘇臺慧覺之門。孜孜遊刃。不憚寒暑。盡得臺宗不傳之妙。續包腰雲水。見大慧于雙徑。深蒙印可。無何本宗挽之出世。住清修院凡七稔。辟黌堂。延海眾。師徒雍肅。雅有古叢林風度。山有師子巖。建無畏室。安住其中。常課十經。法華一部計二萬遍。幽深境界不曰無人到也。雪溪希顏師嘗以詩悼之曰。紗龕明滅篆煙殘。七軸蓮經在舌端。槁木身支窗幾冷。流泉聲落齒牙寒。險夷一節終無變。伏臘三衣更獨難。猶恨犀枝從此始。談玄無復口瀾翻。時有吏部何圭以師道望。結為方外友。嘗以親老忌辰。命師升座誦蓮經。事有感恪。為作一乘庵記。紀師之德云。
杭州照阇梨
思照。錢唐人。為僧已后。遍歷教庠。研究宗乘。解既有聞。便即立行。每夕四更。
【現代漢語翻譯】 現代漢語譯本： 玄句止觀各有數十過（玄句：指玄妙的語句；止觀：佛教術語，止是止息一切雜念，觀是觀照真理）。他平時似乎不善言辭，但講經辯論時卻雄辯剛毅，聽眾忘記疲倦。他一生誦讀《蓮經》達數萬遍。他其他的修行事蹟難以全部記載。臨終時，他兩次聞到奇異的香氣，於是召集所有弟子說：『你們應該各自努力修行，將來在諸佛的集會中再相見。』說完，他面向西方坐化圓寂。待制晁說之為他撰寫了紀德碑，這確實是四明（今寧波）的文化瑰寶。 明州無畏法師 法師名法久，俗姓鄭，是姚江（今浙江餘姚）人。七歲時在龍泉寺出家。政和年間考中《蓮經》第一名，然後剃度。享年五十歲，在明州（今寧波）的清修山圓寂。法師風度翩翩，聰慧過人，對事物不喜不怒，談笑風生。最初在廣嚴智涌的座下聽習佛法，後來遍參蘇臺（蘇州）慧覺的門下。勤奮努力，不畏寒暑，盡得天臺宗不傳之妙。之後雲遊四方，在雙徑拜見大慧宗杲，深受他的認可。不久，本宗邀請他出世住持清修院七年。開闢學堂，廣招僧眾，師徒之間和睦恭敬，很有古代叢林的風格。山上有獅子巖，他在那裡建造了無畏室，安住其中。經常誦讀十部經，《法華經》一部就誦讀了兩萬遍。幽深的境界不是說沒有人能達到。雪溪希顏禪師曾作詩悼念他說：『紗龕明滅，篆煙將盡，七軸蓮經仍在舌端。枯槁的身軀倚靠窗幾，清泉的聲音聽來令人齒寒。險峻或平坦，始終不變節，過冬的衣物，獨自一人更加艱難。只遺憾從此以後，談玄說理再也聽不到您滔滔不絕的口才了。』當時有吏部何圭仰慕法師的德行，結為方外之友，曾經在他父母的忌日，請法師升座誦讀《蓮經》，事情感人至深，於是寫了《一乘庵記》來記載法師的德行。 杭州照阇梨 思照，錢塘（今杭州）人。出家為僧后，遍訪各大學府，研究佛教宗派。對佛法的理解已經很有名氣，便立即開始修行。每天晚上四更時分（凌晨1-3點），
【English Translation】 English version: Hsuan, in phrases and contemplation, had dozens of faults. In ordinary times, he seemed unable to speak, but when lecturing and debating, he was eloquent and resolute, and listeners forgot their fatigue. He recited the Lotus Sutra tens of thousands of times in his life. The rest of his practices are not easy to fully record. Once, when he was ill, he twice smelled strange fragrances. Then he summoned all his disciples and said, 'You should each strive to improve yourselves, and we will meet again in the assembly of all Buddhas.' After speaking, he sat facing west and passed away. Chao Shuo-chih, a drafter in the Chancellery, wrote a memorial stele to commemorate his virtue, which is truly a cultural treasure of Siming (present-day Ningbo). The Dharma Master Wuwei of Mingzhou The master's name was Fa Jiu, his lay surname was Zheng, and he was a native of Yaojiang (present-day Yuyao, Zhejiang). He left home at the age of seven at Longquan Temple. During the Zhenghe period, he ranked first in the Lotus Sutra examination and then tonsured his head. He lived to the age of fifty and passed away on Qingshou Mountain in Mingzhou (present-day Ningbo). The master had a handsome appearance, was exceptionally intelligent, and showed no joy or anger towards things, and his conversations were like the coming of spring. He first studied under Guangyan Zhiyong, and then visited Huijue's door in Sutai (Suzhou). He worked diligently, not fearing the cold or heat, and fully attained the non-transmitted essence of the Tiantai school. Afterwards, he traveled around, met Dahui Zonggao at Shuangjing, and was deeply approved by him. Before long, his own school invited him to take charge of Qingshou Monastery for seven years. He opened a school and welcomed monks from all over. The relationship between master and disciples was harmonious and respectful, with the style of an ancient monastery. There is a Lion Rock on the mountain, where he built the Wuwei Chamber and lived in it. He often recited ten sutras, and the Lotus Sutra alone was recited 20,000 times. The profound realm is not to say that no one can reach it. The Zen Master Xixue Xiyan once wrote a poem mourning him, saying: 'The gauze niche is dim, the incense smoke is fading, the seven scrolls of the Lotus Sutra are still on the tip of his tongue. The withered body leans against the window, the sound of the flowing spring makes the teeth cold. In danger or ease, his integrity never changed, and in winter, his three robes were even more difficult to bear alone. It is a pity that from now on, we will no longer hear his eloquent discourse on profound matters.' At that time, He Gui, an official of the Ministry of Personnel, admired the master's virtue and became a friend outside the world. He once invited the master to ascend the seat and recite the Lotus Sutra on the anniversary of his parents' death. He was deeply moved and wrote the Record of the One Vehicle Hermitage to commemorate the master's virtue. The Dharma Master Zhao of Hangzhou Si Zhao was a native of Qiantang (present-day Hangzhou). After becoming a monk, he traveled to various universities and studied Buddhist schools. His understanding of Buddhism was already well-known, so he immediately began to practice. Every night at the fourth watch (1-3 AM),
即起熏煉凈業。稱誦佛名。懈怠比丘聞師之聲。不遑安寢。昔法藏比丘發四十八愿。師亦仰效。即秉爐白曰。古佛不奪今佛之愿。今佛豈違先佛之愿乎。其自信也如此。嘗刺血書法華一部。每一字一禮。至於十遍。如是乃至華嚴．楞嚴等經。共禮二百七十餘卷。讀法華經一千部。觀經五藏。彌陀十藏。又化道俗結繫念凈業會僅三十年。一日感疾。夜夢丈六金軀。自此每日輪請七僧助成十念。至滿七日。踴身合掌。同眾厲聲稱佛。良久。屈指作印。奄然坐逝。阇維。齒及數珠不壞。眾所具瞻。固非佞妄(寶珠集)。
衡州南上人
紹興初。衡州有僧祖南。居止本郡法輪寺。自剃度來。唯專苦行。刺指血寫法華經十餘部。金剛經一百卷。彌陀經五萬卷。如是書寫。歷二十七載。始終如一。常念彌陀。期生凈土。晚年血盡形枯。無病猶能行坐。一日謁方丈。相見並無語。忽端然瞑目坐逝。詳其意。蓋欲堂頭證明後事也。火化次。眉間涌出五色舍利。顆數無算。道俗請求。如願皆得。大哉。佛子刻苦。乃摩今古。罕有其儔。坐脫之際。寧不為西方之歸乎(寶珠集)。
明州誴大師
在城廣福院。僧可誴。俗楊氏。鄞人也。七歲出家。誦通法華。二十二策經落髮。師風骨清聳。志趣不群。接威儀。謹言
【現代漢語翻譯】 現代漢語譯本：隨即開始薰香修習凈業，稱念佛名。懈怠的比丘聽到師父的聲音，不敢安穩睡覺。過去法藏比丘發了四十八大愿，師父也仰慕傚法。於是手持香爐稟告說：『過去的佛不會奪取現在佛的願望，現在的佛怎麼會違背過去佛的願望呢？』他的自信就是這樣。曾經刺血書寫法華經一部，每一個字都行一禮，這樣做了十遍。像這樣乃至華嚴經、楞嚴經等經典，總共禮拜了二百七十多卷。讀誦法華經一千部，觀經五藏，彌陀十藏。又教化僧俗結社唸佛修習凈業，將近三十年。一天感到生病，夜裡夢見丈六金身。從此每天輪流請七位僧人幫助完成十念法。到滿七天時，起身合掌，同大眾一起大聲稱念佛號。過了很久，屈指作印，安然坐化去世。火化后，牙齒和念珠沒有損壞，大家都親眼所見，確實不是虛妄的（寶珠集）。
衡州南上人
紹興初年，衡州有位僧人名叫祖南，居住在本地的法輪寺。自從剃度以來，只專注于苦行。刺破手指用血書寫法華經十多部，金剛經一百卷，彌陀經五萬卷。像這樣書寫，經歷了二十七年，始終如一。常常唸誦彌陀佛（Amitabha），期望往生凈土。晚年血氣耗盡，形體枯槁，沒有疾病仍然能夠行走坐臥。一天拜見方丈，相見后沒有說話，忽然端正地閉上眼睛坐化去世。詳細推究他的意思，大概是想讓方丈證明他的後事。火化時，眉間涌出五色舍利，數量無數。道俗之人請求，如願都能得到。偉大啊！佛弟子刻苦修行，超過古今，很少有人能與他相比。坐化脫離之際，難道不是迴歸西方極樂世界嗎（寶珠集）？
明州誴大師
在城裡的廣福院，僧人名叫可誴（Ke Cong），俗姓楊，是鄞縣人。七歲出家，誦讀通達法華經（Lotus Sutra）。二十二歲削髮爲僧。師父風骨清峻挺拔，志向情趣與衆不同，待人接物莊重，言語謹慎。
【English Translation】 English version: Immediately he began to burn incense and cultivate pure karma, reciting the Buddha's name. The lazy Bhikshus (monks) heard the master's voice and dared not sleep soundly. In the past, Bhikshu Dharmakara (Dharmakara Bhikshu, the monk who made 48 vows) made forty-eight great vows, and the master also admired and imitated him. Then, holding the incense burner, he reported, 'The ancient Buddha will not take away the vows of the present Buddha, how can the present Buddha violate the vows of the past Buddha?' His confidence was like this. He once pricked his finger to write a copy of the Lotus Sutra (Dharma Lotus Sutra), making a bow for each word, and did this ten times. Like this, he bowed to more than two hundred and seventy volumes of the Avatamsaka Sutra (Flower Garland Sutra), Surangama Sutra (Surangama Sutra), and other scriptures. He recited the Lotus Sutra one thousand times, the Five Treasuries of the Contemplation Sutra, and the Ten Treasuries of the Amitabha Sutra. He also taught monks and laypeople to form a society to practice reciting the Buddha's name and cultivating pure karma for nearly thirty years. One day he felt ill and dreamed of a sixteen-foot golden body. From then on, he rotated seven monks every day to help him complete the ten recitations. When the seven days were completed, he stood up, put his palms together, and loudly recited the Buddha's name with the assembly. After a long time, he bent his fingers to make a mudra (hand gesture) and passed away peacefully in a seated posture. After cremation, his teeth and rosary beads were not damaged, which everyone saw with their own eyes, and it was indeed not false (Baozhu Collection).
Superior Man Nan of Hengzhou
In the early years of the Shaoxing period, there was a monk named Zunan in Hengzhou, residing in the local Falun Temple. Since his ordination, he had only focused on ascetic practices. He pierced his fingers and used blood to write more than ten copies of the Lotus Sutra, one hundred copies of the Diamond Sutra (Vajra Sutra), and fifty thousand copies of the Amitabha Sutra (Amitabha Sutra). He wrote like this for twenty-seven years, consistently. He often recited Amitabha Buddha (Amitabha), hoping to be reborn in the Pure Land. In his later years, his blood was exhausted, and his body was withered, but he could still walk, sit, and lie down without illness. One day he visited the abbot, and after meeting, he did not speak, but suddenly closed his eyes and passed away peacefully in a seated posture. Examining his intention in detail, it was probably to have the abbot certify his affairs after death. During cremation, five-colored sariras (relics) emerged from between his eyebrows, in countless numbers. Monks, nuns, and laypeople requested them, and all who wished were granted. Great! This Buddhist disciple's diligent practice surpassed the past and present, and few could compare to him. At the moment of passing away in a seated posture, wasn't he returning to the Western Pure Land (Baozhu Collection)?
Master Ke Cong of Mingzhou
In Guangfu Temple in the city, there was a monk named Ke Cong, whose lay surname was Yang, and he was from Yin County. He left home at the age of seven and became proficient in reciting the Lotus Sutra. He shaved his head and became a monk at the age of twenty-two. The master's demeanor was pure and upright, his aspirations and interests were extraordinary, and he treated people with dignity and spoke cautiously.
語。課誦佛書。日有常度。餘閒則披閱外典。善詩章。工草聖。晚景一日去之。恪修凈業。一覽大藏經。九載熏修法華懺。行住坐臥常在其中。不見世間過患。一日寢疾。召弟子曰。吾大事將至。汝當精進行道。毋忽吾言。吾平生進修未嘗犯戒。若實得道。死必有異。過數日。俄而床足上上產芝草一本。其色白。其紋如蓮華。師見而言曰。吾居現此。去時至矣。即書偈曰。無經可誦。無佛可念。今日臨行。大家證驗。投筆跏趺而逝。郡人接足睹之。雖大守待制秦公亦傾心願見。乃鑿土盛華以上。且見土干而華茂根干異狀。嘉嘆良久。贈香以歸之。昔賢有贊之曰。經看一大藏教。懺摩九載熏修。已證法華三昧。白蓮平地生秋。實紹興十六年也。院有記狀。其華猶存。今並傳摹之。
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明州實禪師
四明石門饒益禪院住持傳法僧彥實。幼年出俗。誦法華經。弱冠試中。承恩披度。自是六十年不忘心口。昨居紹興天衣寺首座寮。乾道五年五月二十五日忽于經案下地簟縫中生異華一朵。其色青白。二葉纖脈。全似蓮華。日增盛。高一尺許。洎除去之。復於六月十四日又出一枝。亦二葉。長四寸。靈瑞異常。世盛傳美。郡有武康丞曾迅。好事重道。
【現代漢語翻譯】 現代漢語譯本：他每天按固定的量誦讀佛經，空閑時就閱讀其他的典籍。他擅長寫詩，精通草書。晚年時，他更加精進地修行凈土法門，通讀了一遍《大藏經》，用九年的時間熏修《法華懺》。無論行走、站立、坐著還是躺臥，他都沉浸在修行之中，不關注世間的過失和災難。有一天，他生病了，召集弟子說：『我大事將至，你們應當精進修行，不要忽略我的話。我一生修行，從未違犯戒律。如果我真的得道了，死後必定會有奇異的景象。』過了幾天，忽然在床腳上長出一株芝草，顏色是白色的，紋路像蓮花。禪師看見后說：『我居住的地方顯現出這種景象，說明我離開的時候到了。』於是寫下偈語說：『沒有經可以誦讀，沒有佛可以唸誦，今天臨終，大家來驗證。』說完，放下筆，結跏趺坐而逝。郡里的人爭相觸控他的腳。即使是太守待制秦公也傾心仰慕，希望能夠親眼見到。於是鑿開泥土，用泥土盛著這朵蓮花，發現泥土乾涸，而蓮花卻茂盛生長，根莖也呈現出奇異的形狀。秦公讚歎了很久，贈送香料后離開了。以前的賢人有讚頌他說：『讀遍一大藏教，懺摩九載熏修，已證法華三昧（指證得法華經所說的三昧），白蓮平地生秋。』那一年是紹興十六年。寺院裡有記錄這件事的文狀，那朵蓮花還儲存著，現在一併傳抄下來。
明州實禪師
四明石門饒益禪院的住持傳法僧彥實，幼年就出家，誦讀《法華經》。二十歲左右參加科舉考試並考中，承蒙皇帝恩準剃度出家。從此以後六十年，他始終不忘初心。之前住在紹興天衣寺首座寮，乾道五年五月二十五日，忽然在經案下的地席縫隙中，長出一朵奇異的花，顏色是青白色的，兩片葉子上有纖細的紋路，完全像蓮花。這朵花一天天生長，高約一尺。後來將它除去，到了六月十四日，又長出一枝，也是兩片葉子，長四寸。這種靈異的祥瑞非常罕見，世人都盛傳贊美。郡里有武康丞曾迅，愛好佛法，重視道義。
【English Translation】 English version: He recited Buddhist scriptures daily according to a fixed schedule, and in his spare time, he read other classics. He was skilled in poetry and proficient in cursive script. In his later years, he diligently practiced the Pure Land Dharma, read through the entire Tripitaka (Dàzàngjīng) (the complete collection of Buddhist texts), and spent nine years cultivating the Lotus Sutra Repentance (Fǎhuá chàn). Whether walking, standing, sitting, or lying down, he was immersed in his practice, paying no attention to the faults and misfortunes of the world. One day, he fell ill and summoned his disciples, saying, 'My great matter is approaching. You should diligently practice the Way and not neglect my words. Throughout my life of practice, I have never violated the precepts. If I have truly attained enlightenment, there will surely be extraordinary signs after my death.' After a few days, a Ganoderma (zhīcǎo) (a type of medicinal mushroom) suddenly grew on the foot of his bed, its color white and its patterns like a lotus flower. The Master saw it and said, 'The place where I dwell manifests this sign, indicating that the time for my departure has arrived.' Then he wrote a verse, saying, 'No scripture to recite, no Buddha to invoke; today, as I approach my end, let everyone witness.' After finishing, he put down his brush, sat in the lotus position, and passed away. The people of the county vied to touch his feet. Even the Prefect Qin Gong (Qín Gōng), deeply admired him and wished to see him in person. So they dug up the soil and used it to hold the lotus flower. They observed that the soil was dry, but the lotus flower grew luxuriantly, and the roots and stems also showed extraordinary signs. Qin Gong praised it for a long time and presented incense before leaving. A former sage praised him, saying, 'He read through the entire Tripitaka, cultivated the Repentance for nine years, and has already attained the Lotus Samadhi (Fǎhuá sānmèi) (a state of meditative absorption described in the Lotus Sutra); a white lotus grows from the ground in autumn.' That year was the sixteenth year of the Shaoxing era. There is a record of this event in the monastery, and the lotus flower is still preserved. Now, it is copied and transmitted together.
Zen Master Shi of Mingzhou (Míngzhōu Shí Chánshī)
The Dharma-transmitting monk Yan Shi (Yán Shí), abbot of the Raoyi Zen Monastery (Ráoyì Chányuàn) in Shimen (Shímén), Siming (Sìmíng), left the secular world at a young age and recited the Lotus Sutra (Fǎhuá jīng). Around the age of twenty, he passed the imperial examination and was granted permission by the emperor to be tonsured as a monk. From then on, for sixty years, he never forgot his original aspiration. Previously residing in the head seat's quarters at Tianyi Monastery (Tiānyī Sì) in Shaoxing (Shàoxīng), on the twenty-fifth day of the fifth month of the fifth year of the Qiandao era, a strange flower suddenly grew from the seams of the floor mat under his scripture desk. Its color was bluish-white, and its two leaves had delicate veins, resembling a lotus flower in every way. The flower grew day by day, reaching a height of about one foot. After it was removed, another branch grew out on the fourteenth day of the sixth month, also with two leaves, measuring four inches in length. This miraculous and auspicious event was extremely rare, and the world widely praised it. Zeng Xun (Zēng Xùn), the Vice Magistrate of Wukang (Wǔkāng), was fond of Buddhism and valued the Way.
述其本緣。鋟木印施。僅三千本。今復登載之。庶托不朽云。
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明州澄照法師
法師世裔慈溪。姓陳氏。名覺先。澄照賜號也。生而敏銳。脫素乎精進院。師授蓮經。一讀成誦。披緇已后。首入延慶明智之室。復昇天竺慧覺之門。切問近思。一家教觀莫不洞曉。眾請住寶林院。法華三大部聯環講貫。授道無虛日。靖康春大旱。師對龍天講經。即為三日之霖。百里歡呼。道俗感其神異。為樹光明幢。永奉標識。次遷延慶法席。恢揚祖教。戶外履滿。紹興八年退歸寶林。作終焉計。師化導外。唯以法華為心要。日課未嘗輟。通誦一萬部。方丈向深處築室。號妙蓮堂。安住其中。唯此一事實也。志在西歸。彌陀經持四十七藏。三心凈業。可謂專注。後感微恙。為眾說法。安然而化。廉布作紀德碑云。師主延慶日。月堂師始至參學。師識其瑚璉之器。即語之曰。汝必住此山。後果符其言也。月堂將終。乃告門人曰。澄照老塔在寶林草莽中。常有人于深靜夜聞誦法華經聲。此事尤奇。況師住此山。傳持甚力。吾沒後當就祖隴別筑一塔以遷之歸。洎往啟迎。乃見師靈骨栓索一萎。色如青銅焉。
明州月堂法師
師諱惠詢。道號月堂。俗
【現代漢語翻譯】 現代漢語譯本 敘述它的本來緣起，用木頭雕刻印刷廣為施捨，僅僅印了三千本。現在重新刊登它，希望可以流傳不朽。
明州澄照法師
法師世代居住在慈溪，姓陳，名覺先。澄照是朝廷賜予的稱號。他天生聰敏，很早就進入精進院。他的老師教他《蓮經》，他讀一遍就能背誦。出家以後，先進入延慶寺明智禪師的禪房，又到天竺寺慧覺禪師門下學習。懇切提問，認真思考，對天臺宗的教義和觀行沒有不通曉的。大家請他住持寶林院，他連續講解《法華經》三大部。傳授佛法沒有一天懈怠。靖康年間春天大旱，法師對著龍天講經，隨即下了三天的雨，方圓百里的人都歡呼雀躍，僧人和百姓都感嘆他的神奇，為他樹立光明幢，永遠供奉作為標誌。之後遷到延慶寺主持法席，弘揚祖師的教義，門外鞋子堆滿了。紹興八年退回到寶林寺，作為最終的歸宿。法師教化眾生，唯獨以《法華經》為核心，每天的功課從不間斷，總共誦讀了一萬部。他在方丈室深處建造房屋，命名為妙蓮堂，安住在其中，一心一意修行佛法。他立志往生西方極樂世界，唸誦《彌陀經》四十七藏，以清凈的三心修持凈土法門，可以說是非常專注。後來感到身體稍微不適，為大眾說法，安詳地圓寂了。廉布為他撰寫了紀德碑。碑文中說，法師住持延慶寺的時候，月堂法師剛來參學，法師認為他是可以造就的人才，就對他說：『你將來一定會住持這座山。』後來果然應驗了他的話。月堂法師臨終的時候，告訴他的弟子說：『澄照老法師的塔在寶林寺的草叢中，經常有人在深夜聽到誦讀《法華經》的聲音，這件事非常神奇。況且澄照法師住持這座山的時候，弘揚《法華經》非常努力。我圓寂后應當在祖師的墓旁另外建造一座塔，把澄照法師的靈骨遷過去。』等到前去開啟塔的時候，看見法師的靈骨用繩索捆著一根竹杖，顏色像青銅一樣。
明州月堂法師
法師的名字是惠詢，道號月堂，俗
【English Translation】 English version Describing its original origin, engraved woodblock printing was widely distributed, with only three thousand copies printed. Now it is re-published, hoping it can be passed down immortally.
Venerable Cheng Zhao of Mingzhou
The Venerable's family lived in Cixi for generations, surnamed Chen, named Juexian. Cheng Zhao was the title bestowed by the court. He was born intelligent and entered the Jingjin Monastery early. His teacher taught him the 'Lotus Sutra', and he could recite it after reading it once. After becoming a monk, he first entered the meditation room of Zen Master Mingzhi of Yanqing Temple, and then went to study under Zen Master Huijue of Tianzhu Temple. He asked earnestly and thought carefully, and he understood all the teachings and practices of the Tiantai school. Everyone invited him to preside over Baolin Monastery, where he lectured on the three major parts of the 'Lotus Sutra' continuously. He never slacked in teaching the Dharma. In the spring of the Jingkang era, there was a severe drought. The Venerable lectured on the sutras to the dragons and gods, and it rained for three days, and people within a hundred miles cheered. Monks and laypeople admired his miraculous powers and erected a Light Banner for him, which was permanently enshrined as a symbol. Later, he moved to Yanqing Temple to preside over the Dharma seat and promote the teachings of the patriarchs. The shoes outside the door were piled up. In the eighth year of Shaoxing, he retired to Baolin Temple as his final destination. The Venerable taught sentient beings, focusing solely on the 'Lotus Sutra' as the core, and his daily practice never ceased, reciting a total of 10,000 copies. He built a house deep in the abbot's room, named Miaolian Hall, and lived in it, single-mindedly practicing the Dharma. He aspired to be reborn in the Western Pure Land of Ultimate Bliss, reciting the 'Amitabha Sutra' forty-seven times, and cultivating the Pure Land Dharma with a pure three minds, which can be said to be very focused. Later, he felt slightly unwell, preached to the public, and passed away peacefully. Lian Bu wrote a stele to commemorate his virtues. The inscription said that when the Venerable presided over Yanqing Temple, Venerable Yuetang had just come to study. The Venerable thought he was a promising talent and said to him: 'You will definitely preside over this mountain in the future.' Later, his words were fulfilled. When Venerable Yuetang was dying, he told his disciples: 'The old pagoda of Venerable Cheng Zhao is in the bushes of Baolin Temple, and people often hear the sound of reciting the 'Lotus Sutra' in the deep night, which is very miraculous. Moreover, Venerable Cheng Zhao worked very hard to promote the 'Lotus Sutra' when he presided over this mountain. After my death, I should build another pagoda next to the tomb of the patriarch and move the relics of Venerable Cheng Zhao there.' When they went to open the pagoda, they saw that the Venerable's relics were tied to a bamboo staff with a rope, and the color was like bronze.
Venerable Yuetang of Mingzhou
The Venerable's name was Huixun, his Dharma name was Yuetang, and his secular
陳氏。其先永嘉人。乃祖寓居明之朐山。母嘗夢一僧到家緣化。繼而有妊。及在童齠。舉止杰異。因舍從釋。𨽻業祖印院。師授法華。登案數遍即背讀。人偕駭異。披緇已。歸省親。祖母諭之曰。汝既出家。當如吾溫州忠佛子之為僧。無事勿得戀父母之室。師承此告。挺志於學。初止延慶澄照法席。師一見而器之。時草菴居第一座。乃北面咨承。博盡其要。復欲傍求異聞。遍參兩浙。旋歸。值圓辯師鎮南湖。拻張宗旨。師智解嶄然。當鋒領悟。紹興末中選住持。凡四遷而至延慶。巍巍法座。萬指森圍。人以恣辯宣揚同富樓那。豈不然乎。師雖被緣接物。而內行愈勤。蓮經七軸日課為常。縱祁寒隆暑寢病亦復不懈。十載於茲。言行俱滿。一日屬疾。氣色將行。弟子請說法。師曰。法豈有說耶。即索筆書偈告眾。驟稱佛號。垂乎兩結彌陀印。跏趺而終。遺言依五天佛制火浴。法骨分為二。一祔朐山親壟。一塔南城祖原。議者以諸祖皆窆全身。遂剃頂發以表師志。將一歲猶未往。偶學者至。啓發瞻禮。忽睹舍利盈掬。光彩陸離。紀此則有提舉陸公(沅)製爲之贊。茲括其要云爾。
明州和法華
宋奉化廣濟。有僧曰法和。生於江氏。幼歲離俗。毓性平易。布衲被身。凜有古之風度。常誦妙經。旦暮不息。由此人
【現代漢語翻譯】 現代漢語譯本：陳氏，他的祖先是永嘉人，祖父居住在明朝的朐山。他的母親曾經夢見一位僧人到家中化緣，隨後就懷孕了。等到他年幼的時候，舉止就非常傑出不凡。因此捨棄世俗而出家，隸屬於祖印院。他的老師教授《法華經》，他登上講座誦讀了幾遍就能背誦，人們都非常驚訝。剃度出家后，他回家探望父母。祖母告誡他說：『你既然已經出家，應當像我們溫州的忠誠佛子那樣做僧人，沒事不要貪戀父母的家。』他謹記祖母的告誡，立志于學問。起初在延慶澄照法師的座下學習，澄照法師一見到他就器重他。當時草菴是第一座，陳氏就向他請教，廣泛學習其中的要義。之後又想廣泛求取不同的見聞，遍參兩浙的名師。後來返回，正趕上圓辯法師在南湖弘揚宗旨，陳氏的智慧和理解力非常突出，當即領悟。紹興末年，他被選中住持寺廟，一共遷了四次，最終到了延慶寺。高大的法座，成千上萬的人圍繞著他。人們認為他恣意辯論宣揚佛法，如同富樓那一樣。難道不是這樣嗎？陳氏雖然廣結善緣，接引眾生，但內在的修行更加勤奮。《蓮經》七卷，每天誦讀是他的日常功課，即使在寒冷的冬天和炎熱的夏天，生病的時候也不懈怠。十年以來，他的言行都達到了圓滿。有一天，他生病了，氣息將要停止。弟子們請求他說法，他說：『法哪裡有什麼可說的呢？』隨即拿起筆寫下偈子告誡眾人，大聲稱念佛號，雙手結彌陀印，跏趺而坐圓寂。遺言按照五天（印度）佛教的制度進行火葬，法骨分為兩份，一份安葬在朐山父母的墳墓旁，一份建塔在南城祖印院的舊址。有人認為歷代祖師都是安葬全身，於是剃下他的頭發來表明他的志向。將近一年還沒有去安葬，恰巧有學者來到，啓發大家瞻仰禮拜，忽然看到舍利盈滿一把，光彩奪目。記錄這件事的有提舉陸公(沅)所作的贊文。這裡概括其要點。 明州和法華 宋朝奉化廣濟寺，有位僧人名叫法和（Dharma and Harmony）。生於江氏。年幼時就離開了世俗，天性平和容易相處。身穿粗布僧衣，很有古人的風度。經常誦讀《妙法蓮華經》，早晚不停歇。因此人們...
【English Translation】 English version: Master Chen, his ancestors were from Yongjia, and his grandfather resided in Qushan, Ming Dynasty. His mother once dreamed of a monk coming to their home to seek alms, and subsequently became pregnant. When he was a child, his behavior was outstanding. Therefore, he renounced the world and became a monk, affiliated with Zuyin Monastery. His teacher taught the Lotus Sutra (Fahua Jing), and he could recite it from memory after reading it several times, which amazed everyone. After being tonsured, he returned home to visit his parents. His grandmother admonished him, saying, 'Since you have become a monk, you should be like the loyal Buddhist disciples of Wenzhou, and do not be attached to your parents' home unless necessary.' He heeded his grandmother's advice and devoted himself to learning. Initially, he studied under Dharma Master Cheng Zhao at Yanqing Monastery, who valued him at first sight. At that time, Cao'an was the first seat, and Master Chen consulted him and extensively studied its essentials. Later, he wanted to seek different knowledge and visited famous teachers in Liangzhe. Later he returned, coinciding with Dharma Master Yuanbian promoting the tenets in Nanhu, Master Chen's wisdom and understanding were outstanding, and he immediately understood. At the end of the Shaoxing era, he was selected to be the abbot of the monastery, and he moved four times, eventually arriving at Yanqing Monastery. The tall Dharma seat was surrounded by tens of thousands of people. People thought that he freely debated and promoted the Dharma, just like Purna (F樓那). Isn't that so? Although Master Chen made many good connections and received sentient beings, his inner practice was even more diligent. Reciting the seven volumes of the Lotus Sutra was his daily routine, and he did not slacken even in the cold winter and hot summer, or when he was sick. For ten years, his words and deeds have been fulfilled. One day, he fell ill and his breath was about to stop. The disciples asked him to preach the Dharma, and he said, 'Where is there anything to say about the Dharma?' Then he picked up a pen and wrote a verse to admonish everyone, loudly chanted the Buddha's name, made the Amitabha (彌陀) mudra with both hands, and passed away in the lotus position. His last words were to cremate him according to the Buddhist system of the Five Heavens (India), and divide the Dharma bones into two parts, one buried next to his parents' graves in Qushan, and one built a pagoda at the old site of Zuyin Monastery in Nancheng. Some people thought that the past patriarchs were all buried with their whole bodies, so they shaved his hair to show his ambition. Almost a year had not yet been buried, and it happened that scholars came to inspire everyone to pay homage, and suddenly saw a handful of sarira (舍利) full of light. The record of this event has the praise written by the magistrate Lu Gong (Yuan). Here is a summary of its essentials. Mingzhou and the Lotus Sutra During the Song Dynasty, in Guangji Temple in Fenghua, there was a monk named Dharma and Harmony (法和). He was born into the Jiang family. He left the secular world at a young age, and his nature was peaceful and easy to get along with. He wore a coarse cloth robe and had the demeanor of an ancient person. He often recited the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經), morning and night without stopping. Therefore, people...
以法華呼之。院有講僧可依。一日摳衣請問藥王焚身事。師不悉其用心。即為說是真法供之旨。和聞其言。喜躍而去。時當上元二十四日夜。方中院東北隅。巨火連天。一眾奔救。忽睹師合掌跏趺於火中。口囁囁猶誦經。其前設香燈供蓮經。又安辭世頌發願文。頌曰。急水裝舟。到岸不流。殘雪已隨紅焰盡。清身足步聖前游。愿文其略曰。法和愿焚此幻軀。成無價香。先奉十方三寶妙法上乘。次供天龍八頭。先冀 二聖回鸞重興社稷。然後愿我再出世來。常演大乘。廣度群品等。其火爂高。間有五色光耿耿於空。是夜絕風翳。俄聞凜裂鼓震之聲。又有異香芬馥。既而翌日本師斂骨于房外。有四信女趍禮化所適。見余灰涌動。試拂尋之。偶得舍利二十餘粒。眾復擁觀。其骨珠顆絫絫然。自此聲馳。請者愈多。應現愈繁。骨與灰竟而撤盡。有人得一齒。藏於篋。富室愿樂之。授三十千。其為人篤敬也類如此。院門首營停塔以奉標識。無何四眾瞻禮絡繹而來。有若蜂屯蟻慕者焉。時玉幾峰禮真身者有妨。即以興妖訟其事。太守少保郭公蒞政嚴毅。追主僧囚之。過數日呈案次。忽一蠅子飛住筆端。其聲哀泣。驅去又來。帥知遺身者感通。擲筆以釋之。即紹興四年甲寅歲也。院無碑誌。宗曉訪。寺之耆宿尚存親見聞者。因得敘。
【現代漢語翻譯】 現代漢語譯本： 稱他為法和（Fǎhé）。寺院裡有講經的僧人可以依止。一天，他整理好衣袍，前去請教關於藥王（Yàowáng）焚身的事情。法和的老師不瞭解他的用心，就為他講述了以真法供養的宗旨。法和聽了這些話，歡喜雀躍地離開了。當時是上元節二十四日夜晚，在寺院東北角，巨大的火焰直衝雲霄。眾人奔跑著去救火，忽然看見法和合掌結跏趺坐在火焰中，口中還在喃喃地誦經。他的面前擺放著香燈，供奉著《蓮經》，還安放著辭世頌和發願文。頌文說：『急流中裝好船，到達岸邊不再漂流。殘雪已經隨著紅色的火焰燃盡，清凈的身體足夠在聖者面前遊歷。』愿文的大意是：『法和願意焚燒這個虛幻的軀體，成為無價的香，首先奉獻給十方三寶（Shífāng sānbǎo，指遍佈十個方向的佛、法、僧），妙法上乘，其次供養天龍八部（Tiānlóng bābù，佛教中的八類護法神）。首先希望二聖（Èr shèng，通常指皇帝和太后）迴鑾，重新振興國家，然後愿我再次出世，常演大乘（Dàchéng，佛教中的一種流派），廣度眾生。』火焰燃燒得很高，期間有五色光芒在空中閃耀。這天晚上沒有風，忽然聽到像撕裂般的鼓聲，又有奇異的香味。等到第二天，寺院的僧人在房外收拾法和的遺骨，有四個信女趕來禮拜火化的地方，看見灰燼涌動，試著撥開尋找，偶然得到舍利（Shèlì，佛教徒火葬后留下的結晶體）二十多顆。眾人又擁擠著觀看，他的骨頭像珠子一樣纍纍相連。從此，法和的名聲傳揚開來，前來祈求的人越來越多，顯現的靈異也越來越頻繁。骨頭和灰燼最終都被取盡。有人得到一顆牙齒，藏在箱子里，一個富人願意用三萬錢來換取它，他為人篤實恭敬就像這樣。寺院門口建造了一座塔來供奉，作為標誌。不久，四眾弟子絡繹不絕地前來瞻仰禮拜，就像蜂擁而至的蜜蜂和螞蟻一樣。當時，在玉幾峰（Yùjǐ fēng）禮拜真身的人妨礙了（其他事務），就以興妖作亂為理由控告這件事。太守少保郭公（Guō gōng）執政嚴厲，追捕了寺院的主持僧人並將他囚禁起來。過了幾天，呈上案件時，忽然一隻蒼蠅飛來停在筆尖上，發出哀鳴的聲音。趕走它又飛回來。太守知道是遺身者顯靈感應，扔掉筆釋放了主持僧人。那是紹興四年甲寅年。寺院沒有碑文記載這件事，宗曉（Zōngxiǎo）拜訪寺院裡還健在的、親身經歷過這件事的老人，因此得以記錄下來。 English version: He was called Fahe (Fǎhé, Dharma Harmony). There was a lecturing monk in the monastery he could rely on. One day, he tidied his robes and went to inquire about the burning of the body of Yaowang (Yàowáng, Medicine King). Fahe's teacher did not understand his intention and explained to him the purpose of offering with the true Dharma. Fahe listened to these words and left joyfully. It was the night of the twenty-fourth day of the first lunar month. In the northeast corner of the monastery, a huge fire soared into the sky. People ran to put out the fire, and suddenly they saw Fahe sitting in the lotus position with his palms together in the fire, still murmuring sutras. In front of him were incense lamps, offering the 'Lotus Sutra,' and a farewell ode and a vow. The ode said: 'Load the boat in the rapid current, and it will not drift when it reaches the shore. The remaining snow has been burned away with the red flames, and the pure body is enough to travel before the saints.' The vow roughly said: 'Fahe is willing to burn this illusory body and become priceless incense, first offering it to the Ten Directions Three Jewels (Shífāng sānbǎo, the Buddha, Dharma, and Sangha in all ten directions), the wonderful Dharma and the supreme vehicle, and then offering it to the Eight Classes of Gods and Dragons (Tiānlóng bābù, eight types of protective deities in Buddhism). First, I hope that the Two Saints (Èr shèng, usually referring to the emperor and empress dowager) will return to the capital and revitalize the country, and then I wish to be reborn again, always expounding the Mahayana (Dàchéng, a school of Buddhism) and widely saving all beings.' The fire burned high, and there were five-colored lights shining in the sky. There was no wind that night, and suddenly there was a sound like a tearing drum, and there was also a strange fragrance. The next day, the monks of the monastery collected Fahe's remains outside the room. Four faithful women rushed to worship the place of cremation, saw the ashes surging, and tried to find them. They accidentally found more than twenty pieces of Sharira (Shèlì, crystalline remains of Buddhist figures after cremation). The crowd gathered to watch, and his bones were like beads connected together. From then on, Fahe's reputation spread, and more and more people came to pray, and the manifestations became more frequent. The bones and ashes were eventually taken away. Someone got a tooth and hid it in a box. A rich man was willing to pay thirty thousand coins for it. His sincerity and respect were like this. A pagoda was built at the entrance of the monastery to enshrine it as a symbol. Soon, the fourfold assembly of disciples came to pay homage in an endless stream, like swarms of bees and ants. At that time, the people who worshiped the true body at Yujifeng (Yùjǐ fēng) hindered (other affairs), so they accused him of creating chaos and disturbing the people. Prefect Guo Gong (Guō gōng), who was strict in his administration, pursued and imprisoned the abbot of the monastery. After a few days, when the case was presented, suddenly a fly flew and landed on the tip of the pen, making a mournful sound. It was driven away and flew back again. The prefect knew that it was the manifestation of the one who left the body, so he threw away the pen and released the abbot. That was the year of Jia Yin in the fourth year of Shaoxing. There was no inscription in the monastery to record this event. Zongxiao (Zōngxiǎo) visited the elders of the monastery who were still alive and had personally experienced this event, so he was able to record it.
【English Translation】 He was called Fahe (Dharma Harmony). There was a lecturing monk in the monastery he could rely on. One day, he tidied his robes and went to inquire about the burning of the body of Yaowang (Medicine King). Fahe's teacher did not understand his intention and explained to him the purpose of offering with the true Dharma. Fahe listened to these words and left joyfully. It was the night of the twenty-fourth day of the first lunar month. In the northeast corner of the monastery, a huge fire soared into the sky. People ran to put out the fire, and suddenly they saw Fahe sitting in the lotus position with his palms together in the fire, still murmuring sutras. In front of him were incense lamps, offering the 'Lotus Sutra,' and a farewell ode and a vow. The ode said: 'Load the boat in the rapid current, and it will not drift when it reaches the shore. The remaining snow has been burned away with the red flames, and the pure body is enough to travel before the saints.' The vow roughly said: 'Fahe is willing to burn this illusory body and become priceless incense, first offering it to the Ten Directions Three Jewels (the Buddha, Dharma, and Sangha in all ten directions), the wonderful Dharma and the supreme vehicle, and then offering it to the Eight Classes of Gods and Dragons (eight types of protective deities in Buddhism). First, I hope that the Two Saints (usually referring to the emperor and empress dowager) will return to the capital and revitalize the country, and then I wish to be reborn again, always expounding the Mahayana (a school of Buddhism) and widely saving all beings.' The fire burned high, and there were five-colored lights shining in the sky. There was no wind that night, and suddenly there was a sound like a tearing drum, and there was also a strange fragrance. The next day, the monks of the monastery collected Fahe's remains outside the room. Four faithful women rushed to worship the place of cremation, saw the ashes surging, and tried to find them. They accidentally found more than twenty pieces of Sharira (crystalline remains of Buddhist figures after cremation). The crowd gathered to watch, and his bones were like beads connected together. From then on, Fahe's reputation spread, and more and more people came to pray, and the manifestations became more frequent. The bones and ashes were eventually taken away. Someone got a tooth and hid it in a box. A rich man was willing to pay thirty thousand coins for it. His sincerity and respect were like this. A pagoda was built at the entrance of the monastery to enshrine it as a symbol. Soon, the fourfold assembly of disciples came to pay homage in an endless stream, like swarms of bees and ants. At that time, the people who worshiped the true body at Yujifeng hindered (other affairs), so they accused him of creating chaos and disturbing the people. Prefect Guo Gong, who was strict in his administration, pursued and imprisoned the abbot of the monastery. After a few days, when the case was presented, suddenly a fly flew and landed on the tip of the pen, making a mournful sound. It was driven away and flew back again. The prefect knew that it was the manifestation of the one who left the body, so he threw away the pen and released the abbot. That was the year of Jia Yin in the fourth year of Shaoxing. There was no inscription in the monastery to record this event. Zongxiao visited the elders of the monastery who were still alive and had personally experienced this event, so he was able to record it.
摭庶補佗日僧史之求云。
明州佐法華
僧云佐。出家鄞之海慧院。素持法華經。策試得度。自是參學臺宗。雖往返江山多歷年所。而不廢所業。晚歸延慶。四十餘年隈廊靜室清誦瑯然。日以四部為率。年八十餘。偶老病。不至困瘠。即索湯沐浴更衣整肅。召同袍諷四安樂行。少選之間。端然坐逝。洎從火化。煙焰上作金色。或五色芬芳。至收余骨。得黑色堅固。其相內空外圓。狀似槵子數珠。人頗異之。
明州岳林寺蓮經
明之奉化岳林宗福寺。敕賜崇寧閣。乃奉安布袋師真像處。紹興三十一年遺漏並而蕩盡。于瓦礫中得妙法華經一部。不損一毫。真法門靈端矣。時月堂法師慧詢有詩讚之曰。玉軸金文起梵宮。信知妙偈亦難同。幾層樓閣隨煙墨。一部蓮經出火紅。香捧瑞光分寶鑑。月含真色射寒空。可憐法末人驕慢。重顯摩騰筑范功。一云。昔泉州凈因禪院有寶閣遺火。煨燼之餘。獨法華經一部儼然如舊。四眾莫不仰嘆佛法神功。曾朝奉遂作此詩。然二處人物懸遠。訪問無由。今茲兩存。俟知端的者刊正之。
明州鑒宗師詩
紹興末。明州慈溪東寺韻監寺房。有山童洪志。一七歲出家。師鞭䇿有度。誦徹蓮經。每至靜夜繞普賢殿誦之。音聲清雅。聽者奇之。寺有雪庵宗師鑒公
【現代漢語翻譯】 現代漢語譯本 摭庶補佗日僧史之求云：這是從《摭庶補佗日僧史》中摘錄的內容。
明州佐法華
僧人云佐，在鄞縣的海慧院出家。他一直奉持《法華經》。通過策試獲得了度牒。從此以後參學天臺宗。雖然往返于江山之間多年，但是沒有廢棄所修持的《法華經》。晚年回到延慶寺，四十多年在廊下靜室裡清凈地誦讀，每天以四部經為定額。八十多歲時，偶然生病，但沒有到困頓的地步，就要求準備熱水沐浴更衣，整理儀容。召集同修諷誦《法華經》中的四安樂行品。不久之後，安詳地坐化圓寂。火化之後，煙焰向上升起，呈現金色，或者五彩芬芳。收取遺骨時，得到黑色的堅固舍利，其形狀內部空虛而外部圓潤，像槵子（Sapindus mukorossi，一種樹木）的念珠。人們對此感到非常奇異。
明州岳林寺蓮經
明州的奉化岳林宗福寺，是皇帝敕賜的崇寧閣，是供奉布袋和尚（彌勒菩薩的化身）真像的地方。紹興三十一年，因為遺漏失修而全部焚燬。在瓦礫中發現《妙法蓮華經》一部，沒有絲毫損壞。真是佛法的靈驗之處啊。當時月堂法師慧詢作詩讚嘆說：『玉軸金文從梵宮升起，相信這精妙的偈頌也難以比擬。幾層樓閣隨著煙塵消失，一部《蓮經》卻從火焰中顯現紅色。香花捧著瑞光，像寶鏡一樣分明，月亮包含著真色，照耀著寒冷的天空。可憐末法時代的人們驕傲怠慢，需要重新顯現摩騰（Kāśyapa Mātanga，東漢時期的印度僧人）筑寺的功德。』
另一種說法是，以前泉州凈因禪院的寶閣遭遇火災，焚燒殆盡之後，唯獨《法華經》一部完好如初。四眾弟子無不仰慕讚歎佛法的神功。曾朝奉於是作了這首詩。然而兩處的人物相隔遙遠，無法查訪。現在兩種說法都存在，等待知曉真相的人來考證。
明州鑒宗師詩
紹興末年，明州慈溪東寺韻監寺的房間里，有一個名叫洪志的山童，七歲出家。師父用鞭子管教他，但他背誦通了《法華經》。每到靜夜，他都會繞著普賢殿誦經，聲音清亮優雅，聽的人都覺得驚奇。寺里有雪庵宗師鑒公。
【English Translation】 English version The following is an excerpt from 'Zheshu Butuo Rissoshi no Kyuu' (摭庶補佗日僧史), a historical record of Japanese monks.
Mingzhou Zuofa Hua
The monk Yun Zuo (僧人云佐) became a monk at the Haihui Monastery (海慧院) in Yin County (鄞縣). He consistently upheld the Lotus Sutra (法華經). He passed the examination and received ordination. From then on, he studied the Tiantai school (天臺宗). Although he traveled back and forth between Jiangshan (江山) for many years, he did not abandon his practice of the Lotus Sutra. In his later years, he returned to Yanqing Monastery (延慶寺), where he quietly recited the sutra in a quiet room under the corridor for more than forty years, reciting four sections of the sutra every day. When he was over eighty years old, he became ill, but not to the point of exhaustion. He requested hot water for bathing and changing clothes, and tidied himself up. He summoned his fellow monks to chant the Four Peaceful Practices (四安樂行) from the Lotus Sutra. Shortly thereafter, he passed away peacefully in a seated position. After cremation, the smoke rose upwards, appearing golden or five-colored and fragrant. When collecting the remains, solid black śarīra (舍利, relics) were found, their shape being hollow inside and round outside, resembling Sapindus mukorossi (槵子) prayer beads. People found this very strange.
Mingzhou Yuelin Temple Lotus Sutra
Zongfu Temple (宗福寺) in Yuelin (岳林), Fenghua (奉化), Mingzhou (明州), was the Chongning Pavilion (崇寧閣) bestowed by the emperor, where the true image of Budai Monk (布袋和尚, an incarnation of Maitreya Bodhisattva) was enshrined. In the thirty-first year of Shaoxing (紹興), it was completely destroyed due to neglect. A copy of the Wonderful Dharma Lotus Flower Sutra (妙法蓮華經) was found in the rubble, without the slightest damage. Truly, this is the spiritual efficacy of the Buddha Dharma. At that time, Dharma Master Hui Xun (慧詢) of Yuetang (月堂) composed a poem praising it, saying: 'Jade axis and golden words rise from the Brahma palace, I believe that these wonderful verses are also difficult to match. Several floors of pavilions disappeared with the smoke and dust, but a copy of the Lotus Sutra emerged red from the flames. Incense and flowers hold up the auspicious light, as clear as a precious mirror, the moon contains the true color, shining in the cold sky. It is a pity that people in the Dharma-ending Age are arrogant and negligent, and it is necessary to re-manifest the merits of Kāśyapa Mātanga (摩騰) in building the temple.'
Another account says that the treasure pavilion of Jingyin Chan Monastery (凈因禪院) in Quanzhou (泉州) was destroyed by fire. After the burning, only one copy of the Lotus Sutra remained intact as before. The fourfold assembly all admired and praised the divine power of the Buddha Dharma. Zeng Chaofeng (曾朝奉) then composed this poem. However, the people in the two places are far apart, and there is no way to investigate. Now both accounts exist, waiting for those who know the truth to verify them.
Mingzhou Jianzong Master's Poem
At the end of Shaoxing (紹興), in the room of the supervisor of the Yun Monastery (韻監寺) of the East Temple (東寺) in Cixi (慈溪), Mingzhou (明州), there was a mountain boy named Hong Zhi (洪志) who became a monk at the age of seven. The master disciplined him with a whip, but he recited the Lotus Sutra thoroughly. Every quiet night, he would recite the sutra around the Samantabhadra Hall (普賢殿), his voice clear and elegant, which amazed the listeners. There was a Xue'an (雪庵) Master Jian (鑒公) in the temple.
贈以詩曰。楚楚山童情自閑。未知身世兩相干。時將碧篆搖窗下。每把青蓮味舌端。湖月飛來云屋冷。松風吹落蘚床寒。此時流水聲悽婉。側耳天仙怕夜闌。
明州全法華
元祐中。明州慈福院有全法華者。誦經三十年。以部計之一萬五千矣。平居蕭然一室。隱幾而坐。念珠在手。誠誦在心。門外紛紛。彼且不動。晝於是。夜於是。無一毫惰意。師有弟子梵容。參學至上京。時左街僧錄凈照禪師道臻。住十方凈因禮寺。聞師之德。賦詩以寄之。朝賢一見。光賀盈軸。左朝散郎大理寺簿徐耘撰序。刻石于院。今紀六首。聊傳師德。僧錄曰。幾回七軸斷韋編。持誦由心久愈堅。聞說高年倍精進。舌根應似一紅蓮。左朝議太夫尚書屯田郎中李之純曰。去里為僧脫戶編。精持妙法久彌堅。身心清凈將何並。大華峰巔玉井蓮。左朝奉太夫尚書戶部郎中林邵曰。隱幾蕭然誦寶編。真如不動此心堅。清晨數卷聊遮眼。好對匡廬社裡蓮。左朝散太夫尚書刑部郎中莫君陳曰。大事因緣誦七編。一爐香火老彌堅。師應悟入身清凈。愿效當年贊碧蓮。左朝奉郎行秘書省著作黃庭堅曰。攝意持經盡劫灰。人間處處妙蓮開。佗年誦滿三千部。卻覓曹溪一句來(石刻載二十首)。
明州親法華
僧智親。俗薛氏。鄞縣萬齡
【現代漢語翻譯】 現代漢語譯本： 贈詩曰： 『楚楚動人的山中孩童，心境自然閒適， 不知曉自身的來歷和世事糾葛。 時常搖動翠綠的篆香，在窗下繚繞， 時時品味著青蓮的清香，在舌尖迴盪。 湖中的月光飛來，云屋顯得清冷， 松風吹拂而過，長滿青苔的床榻倍感寒意。 此時流水的聲音淒涼婉轉， 側耳傾聽，連天上的神仙也害怕夜晚的流逝。』 明州全法華（Quan Fahua of Mingzhou）： 元祐年間，明州慈福院有位名叫全法華的僧人，誦讀《法華經》三十年，總計誦讀了一萬五千部。他平時安靜地待在一間屋子裡，靠著幾案而坐，念珠不離手，誠心誦經。門外喧囂吵鬧，他卻毫不動搖。白天如此，夜晚也如此，沒有絲毫懈怠。全法華有一位弟子名叫梵容。梵容到上京參學。當時左街僧錄凈照禪師道臻（Daozhen, Chan Master Jingzhao, the Monastic Registrar of the Left Street），住在十方凈因禮寺。聽說了全法華的德行，寫詩贈送給他。朝廷的賢士們一見到這首詩，紛紛讚賞，題跋盈滿畫軸。左朝散郎、大理寺簿徐耘（Xu Yun, Recorder of the Court of Judicial Review）撰寫了序言，並將詩刻在慈福院的石碑上。現在記錄其中的六首，以傳揚全法華的德行。僧錄道臻的詩說：『多少次七軸經卷的皮繩斷裂，持誦經文全憑內心，越久越堅定。聽說您年事已高，更加精進，您的舌根應該像一朵紅蓮。』左朝議太夫、尚書屯田郎中李之純（Li Zhichun, Vice Minister of the Ministry of Public Works）說：『離開家鄉為僧，脫離了戶籍的束縛，精勤持誦妙法，越久越堅定。身心清凈，能與什麼相比呢？就像大華山峰頂的玉井蓮花。』左朝奉太夫、尚書戶部郎中林邵（Lin Shao, Vice Minister of the Ministry of Revenue）說：『安靜地靠著幾案，誦讀寶貴的經文，真心如如不動，此心堅定。清晨誦讀幾卷經文，聊以遮眼，正好面對匡廬山的蓮社。』左朝散太夫、尚書刑部郎中莫君陳（Mo Juchen, Vice Minister of the Ministry of Justice）說：『爲了這件大事因緣，誦讀七軸經卷，一爐香火，越老越堅定。禪師您應該已經悟入身心清凈的境界，我願意傚法當年讚美碧蓮的維摩詰。』左朝奉郎、行秘書省著作黃庭堅（Huang Tingjian, Compiler of the Secretariat）說：『收攝心意，持誦經文，直到劫火燃盡，人間處處盛開妙蓮。他年誦滿三千部經，卻要到曹溪去尋覓那一句真言。』（石刻上記載了二十首詩）。 明州親法華（Qin Fahua of Mingzhou）： 僧人智親（Zhiqin），俗姓薛（Xue），是鄞縣萬齡（Wanling of Yin County）人。
【English Translation】 English version: Presented with a poem: 'A charming mountain child, with a naturally carefree spirit, Unaware of their origins and worldly entanglements. Often waving verdant incense sticks, beneath the window, Frequently savoring the fragrance of blue lotus, lingering on the tongue. The lake's moonlight flies in, making the cloud house feel cold, The pine breeze blows, making the mossy bed feel chilly. At this moment, the sound of flowing water is desolate and gentle, Listening intently, even celestial beings fear the night's end.' Quan Fahua of Mingzhou: During the Yuanyou period, at Cifu Monastery in Mingzhou, there was a monk named Quan Fahua, who recited the Lotus Sutra for thirty years, totaling 15,000 recitations. He usually stayed quietly in a room, sitting by a desk, with prayer beads in hand, sincerely reciting the scriptures. Outside the door was noisy and bustling, but he remained unmoved. He did this day and night, without the slightest laziness. Quan Fahua had a disciple named Fanrong. Fanrong went to the capital to study. At that time, Daozhen (Chan Master Jingzhao, the Monastic Registrar of the Left Street), the Monastic Registrar of the Left Street, lived in the Shifang Jingyin Temple. Having heard of Quan Fahua's virtue, he wrote a poem to send to him. When the court's virtuous officials saw this poem, they all praised it, and inscriptions filled the scroll. Xu Yun (Recorder of the Court of Judicial Review), the Recorder of the Court of Judicial Review, wrote a preface and had the poem engraved on a stone tablet at Cifu Monastery. Now, six of the poems are recorded to spread Quan Fahua's virtue. The Monastic Registrar Daozhen's poem says: 'How many times has the leather cord of the seven-scroll sutra broken? Holding and reciting the scriptures depends on the heart, the longer the more firm. I heard that you are old and even more diligent, your tongue root should be like a red lotus.' Li Zhichun (Vice Minister of the Ministry of Public Works), the Vice Minister of the Ministry of Public Works, said: 'Leaving his hometown to become a monk, he shed the shackles of household registration, diligently upholding the wonderful Dharma, the longer the more firm. What can compare to the purity of body and mind? It's like the jade well lotus on the peak of Mount Dahua.' Lin Shao (Vice Minister of the Ministry of Revenue), the Vice Minister of the Ministry of Revenue, said: 'Quietly leaning against the desk, reciting the precious scriptures, the true suchness is unmoving, this heart is firm. Reciting a few scrolls in the morning, just to cover the eyes, it's good to face the Lotus Society of Mount Kuanglu.' Mo Juchen (Vice Minister of the Ministry of Justice), the Vice Minister of the Ministry of Justice, said: 'For this great cause and condition, reciting the seven-scroll sutra, a furnace of incense, the older the more firm. The Chan Master should have realized the state of purity of body and mind, I am willing to emulate Vimalakirti who praised the blue lotus in those years.' Huang Tingjian (Compiler of the Secretariat), the Compiler of the Secretariat, said: 'Gathering the mind, holding and reciting the scriptures, until the kalpa fire burns out, wonderful lotuses bloom everywhere in the human world. In the coming years, after reciting three thousand sutras, one must go to Caoxi to seek that one true word.' (Twenty poems are recorded on the stone tablet). Qin Fahua of Mingzhou: The monk Zhiqin, whose secular surname was Xue, was from Wanling of Yin County.
人。丱歲出家棲心寺。從師授蓮經。誓以背讀。紹興初國朝開場䇿試。中選為僧。自爾遍學教律。開發本心。已而歸隱舊所。杜門一室。絕去名利。日持一部為率。時城東集眾誦習此經。愿請師為教授。師不獲已。力為主之。其號曇華社。至今猶存焉。晚年加功進行。日宣兩部。或至於三。師十科供職。無忝講持。時多禪講。遂播為聲。詩積三十家。亦一時盛事。弟子法侔猶藏真墨。今撮其要。庶幾傳遠。滄洲禪師慧普首唱曰。舌上青蓮噴異香。功成萬部可揄揚。未嘗安寢長精進。個是僧中真棟樑。蘿月禪師曰。經簾終日對爐香。流水清聲自抑揚。有道只應生間世。高僧不獨在齊梁。慧耘師曰。密室蓮芳遠透香。三週大事廣敷揚。茆茨下有擎天柱。大廈高堂空棟樑。智心師曰。竺墳供課飽聞香。舌卷潮音遍舉揚。鵲鼎有懷熏凈凡。燕泥無復涴雕樑。
明州純法華
鄞水慧燈院僧道純。俗王氏。政和中入道。至於建炎兵寇入境。戕害良民不可勝數。師見而深懷惻隱。唯唸佛法可以升濟。因發大心專課法華。僅二十載滿一萬四千部。爾前誦習不在其限。年登七十。營齋慶懺。次得阮山珣禪師制疏。其略曰。爰自國嬰烽火之變。人遭塗炭之憂。是以感發丹衷。增修白業。受持一乘之秘誥。克勤精進之餘風。篆煙
【現代漢語翻譯】 現代漢語譯本： 道純法師，明州人，俗姓王。政和年間出家，丱歲（kuàn suì，指童年）在棲心寺出家。跟隨師父學習《蓮經》（Lián Jīng，《妙法蓮華經》的簡稱），立誓能夠背誦。紹興初年，國朝（指南宋）開科考試，中選為僧人。從此廣泛學習佛教經律，開發本心。之後歸隱到原來的地方，閉門獨居一室，斷絕名利之心，每天以誦持一部《法華經》為定額。當時城東聚集眾人誦習此經，希望請法師擔任教授。法師推辭不掉，盡力主持此事，其社團號為曇華社，至今仍然存在。晚年更加努力修行，每天宣講兩部，有時甚至達到三部。《法華經》。法師在十科供職，沒有辜負講經說法。當時禪宗講學盛行，於是法師的名聲傳播開來。詩作積累了三十家，也是一時盛事。弟子法侔（fǎ móu）還藏有法師的真跡墨寶。現在摘取其要點，希望能夠流傳久遠。滄洲（Cāng Zhōu）禪師慧普（Huì Pǔ）首先唱和說：『舌上青蓮噴出奇異的香氣，功德圓滿誦經萬部可以讚揚。不曾安穩睡覺，長期精進修行，這才是僧人中的真正棟樑。』蘿月（Luó Yuè）禪師說：『經書簾幕終日面對著爐香，流水清澈的聲音自然抑揚。有道高僧只應生於亂世，高僧不只出現在齊梁。』慧耘（Huì Yún）師說：『密室中的蓮花芬芳遠遠透出香氣，三週大事廣泛宣揚。茅草屋下有擎天之柱，高樓大廈空有棟樑。』智心（Zhì Xīn）師說：『佛寺供奉的經書充滿香氣，舌頭捲動如潮水般的聲音遍佈宣揚。喜鵲鼎有懷薰染清凈的凡塵，燕子泥土不再沾染雕樑。』 明州純法華 鄞水（Yín Shuǐ）慧燈院（Huì Dēng Yuàn）僧人道純（Dào Chún），俗姓王（Wáng）。政和（Zhèng Hé）年間入道。到了建炎（Jiàn Yán）年間，兵寇入境，殘害百姓不計其數。法師看到這種情況，深懷惻隱之心，認為只有佛法可以超度救濟。因此發大心專門誦習《法華經》，僅僅二十年就滿了十四千部。這還不包括之前的誦習。年滿七十歲，舉辦齋戒慶懺儀式。其次得到阮山（Ruǎn Shān）珣（Xún）禪師撰寫的疏文，其大意是：『自從國家遭遇烽火戰亂，人民遭受苦難。因此感發赤誠之心，增加修行善業。受持一乘（Yī Chéng，《法華經》所代表的教義）的秘密教誨，勤奮精進，留下美好的風範。篆刻煙氣』
【English Translation】 English version: The Dharma Master Daochun of Mingzhou, whose secular surname was Wang, entered the monastic life during the Zhenghe period. He became a monk at Qixin Temple in his childhood. He studied the Lotus Sutra (Lián Jīng, short for the Wonderful Dharma Lotus Flower Sutra) under his teacher and vowed to memorize it. In the early years of the Shaoxing period, during the national civil service examination, he was selected as a monk. From then on, he extensively studied the Buddhist scriptures and precepts, developing his inherent wisdom. Later, he returned to his former residence in seclusion, closing himself off in a room, abandoning fame and fortune, and making it a rule to recite one copy of the Lotus Sutra every day. At that time, people in the east of the city gathered to recite this sutra and wished to invite the Dharma Master to be their professor. The Dharma Master could not refuse and did his best to preside over the matter. Their association was named the Tanhua Society, which still exists today. In his later years, he intensified his practice, reciting two copies of the Lotus Sutra every day, sometimes even three. The Dharma Master served in ten positions and did not fail in his teaching and upholding of the Dharma. At that time, Chan (Zen) teachings were prevalent, so the Dharma Master's reputation spread. His poetry accumulated to thirty collections, which was also a grand event of the time. His disciple, Famu, still possesses the Dharma Master's authentic calligraphy. Now, I extract the essentials, hoping that they can be passed on far and wide. Chan Master Cangzhou Huipu first echoed, saying: 'A blue lotus flower sprays forth a strange fragrance from the tongue; the merit of reciting ten thousand copies of the sutra can be praised. Never sleeping peacefully, constantly practicing diligently, this is truly a pillar among monks.' Chan Master Luoyue said: 'The sutra curtains face the incense burner all day long; the clear sound of flowing water naturally rises and falls. A virtuous monk should only be born in troubled times; great monks are not only found in the Qi and Liang dynasties.' Master Huiyun said: 'The fragrance of lotus flowers in the secret room permeates far and wide; the great events of the three periods are widely proclaimed. Under the thatched hut is a pillar supporting the sky; the tall buildings and mansions are empty beams.' Master Zhixin said: 'The scriptures offered in the Buddhist temple are filled with fragrance; the sound of the tongue rolling like the tide spreads everywhere. The magpie cauldron cherishes the desire to purify the mundane world; the swallow's mud no longer stains the carved beams.' Pure Lotus of Mingzhou The monk Daochun of Huideng Monastery in Yinshui, whose secular surname was Wang, entered the monastic life during the Zhenghe period. During the Jianyan period, when invading bandits harmed countless innocent people, the Master felt deep compassion and believed that only the Buddha's Dharma could deliver and save them. Therefore, he made a great vow to dedicate himself to reciting the Lotus Sutra, completing fourteen thousand copies in just twenty years. This does not include his previous recitations. At the age of seventy, he held a fasting and repentance ceremony. Next, he received a commentary written by Chan Master Ruan Shan Xun, the gist of which is: 'Since the country has encountered the flames of war, and the people have suffered hardship, he has been moved to express his sincere heart and increase his cultivation of good deeds. He has received the secret teachings of the One Vehicle (Yī Chéng, the teachings represented by the Lotus Sutra), diligently striving and leaving behind a beautiful example. Engraving smoke'
不斷于明窗。貝葉長敷于凈幾。春秋過眼。幾番之葉落華紅。事物虛懷。萬境之水流雲散。睹龍女成佛則了知非相。慕藥王煉臂則誓欲亡軀。三沐三熏。消白日於七千二百。一舒一卷。翻黃卷於九萬八千。獲無難緣。惟深慶幸。師壽八十七。紹興二十七年十月望日沐浴盥掌更換凈服。告眾坐馳。荼毗次。競收設利。罔知厥數。佛化增光不在斯人歟。
明州戒講師
鄞川管江法慶院。有僧法戒。俗杜氏。正因出家。行業真實。平生茹素。不顧形骸。嘗于院造大佛殿。建多寶塔。浚筑巨塘灌溉南畝。眾受其賜非一日。紹興二十年法堂弊漏。發心翻蓋。即偏走人。間刺血書蓮經一部。積施利以成之。翻蓋次。乃以是經㭊為三分。褁以三重夾幞。外纏油單。奉安三道火珠內。意以鎮院宇永為不朽耳。後過二十年。棟脊又損。戒復重修其火珠並而取下。及觀其經。絕不見片幅。道俗深嗟其異。識者以謂師之誠意感天龍迎去崇奉矣。其僧後傳臺教。住持此山。宗曉嘗親訪之。因得其詳。
高尼(凡一十三人)
洛陽馨法師
東晉時有尼竺道馨。生於泰山羊氏。立性專謹。與物無忤。在沙彌時為眾所使。甘苦無倦。年二十誦法華．維摩二經。研求理味。老而益勤。比丘尼誦經自馨始也。住洛陽東寺。
【現代漢語翻譯】 現代漢語譯本 不讓光明之窗被遮蔽。將佛經（貝葉經）長久地鋪陳在乾淨的幾案上。春秋時光流逝，經歷了多少次葉落花開。心懷空明，世間萬物的變遷都如流水行雲般消散。見到龍女（龍族女性，后示現成佛）成佛，便了悟到不應執著于表象。仰慕藥王菩薩（以身供養的菩薩）燃臂供佛，便立誓要捨棄自身。多次沐浴，多次薰香，在七千二百個日夜中消磨時光。一次舒展，一次捲起，翻閱了九萬八千卷經書。獲得沒有障礙的因緣，實在深感慶幸。師父享年八十七歲。紹興二十七年十月十五日，沐浴凈手，更換乾淨的衣服，告知眾人後坐化離世。火化后，爭相收取捨利，數量多得無法知曉。佛法的光輝，不正是因為這樣的人而增添的嗎？
明州戒講師
鄞縣管江法慶院，有僧人法戒，俗姓杜。因為正當的因緣而出家，修行真實不虛。一生吃素，不顧惜自己的身體。曾經在寺院建造大佛殿，建造多寶塔，挖掘巨大的水塘灌溉南方的田地。大眾受到他的恩惠不是一天兩天了。紹興二十年，法堂破舊漏雨，發心翻新改建。於是四處奔走化緣，期間刺血書寫《蓮經》（《妙法蓮華經》）一部，積攢佈施的財物來完成這件事。翻新改建時，將這部經書分為三份，用三重夾層的布包裹，外面纏上油布，供奉安放在三道火珠內，希望以此來鎮守寺院，使其永久不朽。後來過了二十年，棟樑又損壞了，法戒再次重修，將火珠合併取下。等到觀看那部經書時，竟然完全不見一片紙幅。道士和俗人都深深地感嘆這件事的奇異。有見識的人認為這是法師的誠意感動了天龍，將經書迎去崇奉了。這位僧人後來傳授天臺宗的教義，主持這座山。宗曉曾經親自拜訪過他，因此得知了這件事的詳細情況。
高尼（共十三人）
洛陽馨法師
東晉時期有比丘尼竺道馨，生於泰山羊氏。天性專一謹慎，與世無爭。做沙彌時，為大眾所使喚，吃苦耐勞，毫無怨言。二十歲時，能誦讀《法華經》（《妙法蓮華經》）、《維摩經》（《維摩詰所說經》）兩部經典，研習其中的義理。年紀大了更加勤奮。比丘尼誦經，是從道馨開始的。住在洛陽東寺。
【English Translation】 English version He never allowed the bright window to be obscured. He would spread the sacred texts (written on palm leaves) on a clean desk for a long time. Spring and autumn passed, witnessing countless instances of leaves falling and flowers blooming. With an empty mind, the changes of all things in the world dissipated like flowing water and drifting clouds. Seeing the Dragon Girl (a female of the dragon race, who later manifested as a Buddha) attain Buddhahood, he realized the importance of not clinging to appearances. Admiring Bodhisattva Bhaisajyaraja (a bodhisattva who offered his body as a sacrifice) burning his arms as an offering to the Buddha, he vowed to abandon his own body. He bathed and perfumed himself many times, spending his days in seven thousand two hundred sunrises and sunsets. Unfolding and rolling up the scrolls, he read through ninety-eight thousand volumes of scriptures. Obtaining unobstructed conditions, he felt deeply fortunate. The master lived to the age of eighty-seven. On the fifteenth day of the tenth month of the twenty-seventh year of the Shaoxing era, he bathed, washed his hands, changed into clean clothes, informed the assembly, and passed away peacefully while seated. After cremation, people competed to collect his relics, the number of which was countless. Isn't the glory of Buddhism enhanced by such individuals?
Preacher Jie of Mingzhou
In the Fajing Monastery of Guanjiang in Yin County, there was a monk named Fajie, whose lay surname was Du. He renounced the world due to proper causes, and his practice was genuine and true. He was a lifelong vegetarian and did not care for his physical body. He once built a great Buddha hall and a multi-treasure pagoda in the monastery, and dug a huge pond to irrigate the southern fields. The community benefited from his kindness not just for a day or two. In the twentieth year of the Shaoxing era, the Dharma hall was dilapidated and leaking, and he vowed to renovate it. Therefore, he traveled around seeking donations, and during that time, he wrote a copy of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) in his own blood, accumulating offerings to complete the project. During the renovation, he divided this sutra into three parts, wrapped it in three layers of cloth, and covered it with oilcloth, enshrining it within three fire pearls, hoping to protect the monastery and make it eternally indestructible. Later, after twenty years, the beams were damaged again, and Fajie repaired them again, combining and removing the fire pearls. When he examined the sutra, not a single piece of paper could be found. Taoists and laypeople deeply marveled at the strangeness of this event. Those with knowledge believed that the master's sincerity moved the dragons and gods, who welcomed the sutra to be revered. This monk later taught the doctrines of the Tiantai school and presided over this mountain. Zongxiao once visited him personally and learned the details of this matter.
High-ranking Nuns (a total of thirteen)
Bhikkhuni Xin of Luoyang
During the Eastern Jin Dynasty, there was a bhikkhuni named Zhu Daoxin, born in the Yang family of Mount Tai. She was naturally focused and cautious, and did not contend with the world. When she was a novice, she was used by the community, enduring hardship and fatigue without complaint. At the age of twenty, she could recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra), studying their meanings. She became more diligent as she grew older. The recitation of sutras by bhikkhunis began with Daoxin. She lived in the Eastern Temple of Luoyang.
秉節戒行。為人所宗。時有一女名楊令辯。專行黃老服氣之術。人亦敬事。而嫉馨為人。密以毒藥納其食。馨中之。弟子問病所得。乃曰。成不道也。皆酬夙緣耳。遂卒(大藏高尼傳群字函)。
司州賢法師
尼諱智賢。俗趙氏。常山人。戒行修謹。曠然不雜。時司州太守杜霸信服黃老。嫉忌釋宗。符下簡汰。制格高峻。非凡所能。以格試賢。賢則有餘。逼賢獨住。賢識其意。誓不外犯。及符堅立。特敬之重。為造織繡袈裟。后住西寺。洪顯大法。誦正法華經晝夜一遍。其所住處常為眾鳥依棲。經行隨逐(高尼傳)。
江陵壽法師
宋元嘉中有尼道壽。不詳何許人。清和恬寂。以孝恭稱。幼受五戒。未嘗毀破。因丁父憂。遂成瘦疾。年深不差。乃嘗愿曰。吾若疾愈即往出家。病果愈。因從剃落。晚住江陵祇洹寺。勤苦絕倫。誦法華經滿三千遍。每見光瑞。不以為稱。一夜忽見空中寶蓋垂覆頂上。時以為持誦之驗(高尼傳)。
江陵玉法師
尼慧玉。長安人。勤行戒善。道德通備。教化遊行不避寒暑。住江陵牧牛寺。誦法華．楞嚴等經。旬日通利。世以為奇。宋元嘉中為苦行。齋誓曰。吾若誠心有感。捨身之後必見佛土。七日之中愿見佛光。至於五夜。寺東樹林忽現光相。形色赫
【現代漢語翻譯】 現代漢語譯本： 她秉持著戒律和德行，為人們所尊敬。當時有一位名叫楊令辯的女子，專門修行黃老之術和服氣之術，人們也很敬重她，但她嫉妒馨的為人，暗中在馨的食物中下了毒藥。馨中毒后，弟子們詢問她得病的原因，她就說：『這是成不道所為，都是爲了償還前世的因緣罷了。』 於是就去世了（出自《大藏高尼傳群字函》）。
司州賢法師
這位尼師法號智賢（Zhi Xian），俗姓趙（Zhao），是常山（Changshan）人。她戒律嚴謹，品行高潔，不與世俗同流合污。當時司州太守杜霸（Du Ba）信奉黃老之術，嫉妒佛教宗派，下令篩選僧尼，制定的標準非常高，不是一般人能夠達到的。杜霸用這些標準來試探智賢，智賢則綽綽有餘。杜霸逼迫智賢獨自居住，智賢明白他的意思，發誓不違犯戒律。等到符堅（Fu Jian）即位后，特別敬重智賢，為她建造了織繡的袈裟。後來智賢住在西寺（Xi Si），大力弘揚佛法，日夜誦讀《正法華經》一遍。她所居住的地方常常有眾多的鳥兒棲息，跟隨她經行（佛教術語，指僧人有秩序地行走）。（出自《高尼傳》）。
江陵壽法師
宋元嘉（Song Yuanjia）年間，有一位尼師名叫道壽（Dao Shou），不清楚是哪裡人。她清靜平和，以孝順恭敬著稱。從小就受持五戒（佛教基本戒律），從未毀犯。因為父親去世而守孝，因此得了消瘦的疾病，多年沒有好轉。於是她發願說：『如果我的疾病痊癒，就去出家。』 後來病果然痊癒了，於是就剃度出家。晚年住在江陵（Jiangling）祇洹寺（祇洹寺），勤奮刻苦，誦讀《法華經》滿了三千遍，每次見到吉祥的徵兆，都不宣揚。有一天晚上忽然看見空中有寶蓋垂覆在她的頭頂上，當時人們認為這是她持誦經文的驗證（出自《高尼傳》）。
江陵玉法師
尼師慧玉（Hui Yu），是長安（Chang'an）人。她勤奮地修行戒律和善行，道德通達完備，教化眾生不避寒暑。住在江陵（Jiangling）牧牛寺（Mu Niu Si），誦讀《法華經》、《楞嚴經》等經典，十天之內就能通達流暢，世人都認為很神奇。宋元嘉（Song Yuanjia）年間，她爲了苦行，發誓說：『如果我誠心有感應，捨身之後必定能見到佛土。』 七天之中，希望能夠見到佛光。到了第五天晚上，寺廟東邊的樹林中忽然顯現出光芒，形狀和顏色非常鮮明。
【English Translation】 English version: She upheld the precepts and conduct, and was respected by people. At that time, there was a woman named Yang Lingbian (楊令辯), who specialized in practicing Huang-Lao (黃老, Taoist school of thought) techniques and Qi cultivation. People also respected her, but she was jealous of Xin's (馨) character and secretly put poison in Xin's food. After Xin was poisoned, her disciples asked her the cause of her illness, and she said, 'This is done by Cheng Bu Dao (成不道), all to repay past karmic debts.' Then she passed away (from 'Da Zang Gao Ni Zhuan Qun Zi Han' 大藏高尼傳群字函).
The Virtuous Master of Si Prefecture
The nun's dharma name was Zhixian (智賢), her lay surname was Zhao (趙), and she was from Changshan (常山). She was strict in her precepts and conduct, and was pure and unmixed with worldly affairs. At that time, Du Ba (杜霸), the governor of Si Prefecture (司州), believed in Huang-Lao and was jealous of the Buddhist sect. He issued an order to screen out monks and nuns, and the standards set were very high, not something ordinary people could meet. Du Ba used these standards to test Zhixian, and Zhixian was more than capable. Du Ba forced Zhixian to live alone, and Zhixian understood his intention and vowed not to violate the precepts. When Fu Jian (符堅) ascended the throne, he especially respected Zhixian and had a woven and embroidered kasaya (袈裟, monastic robe) made for her. Later, Zhixian lived in the Western Temple (西寺), greatly promoting the Dharma, and recited the 'Saddharma Puṇḍarīka Sūtra' (正法華經) once every day and night. The place where she lived was often inhabited by many birds, who followed her during her circumambulation (經行, a Buddhist practice of walking mindfully). (From 'Gao Ni Zhuan' 高尼傳).
The Master Shou of Jiangling
During the Yuanjia (元嘉) period of the Song Dynasty, there was a nun named Dao Shou (道壽), whose origins are unknown. She was pure and peaceful, and known for her filial piety and respect. She received the Five Precepts (五戒, basic Buddhist precepts) from a young age and never broke them. Because she was in mourning for her father, she contracted a wasting disease that did not improve for many years. So she made a vow, saying, 'If my illness is cured, I will go forth and become a nun.' Later, her illness was indeed cured, so she had her head shaved and became a nun. In her later years, she lived in Qiyuan Temple (祇洹寺) in Jiangling (江陵), working diligently and reciting the 'Lotus Sutra' (法華經) three thousand times. Every time she saw auspicious signs, she did not boast about them. One night, she suddenly saw a jeweled canopy hanging over her head in the air. At that time, people believed that this was a verification of her recitation of the scriptures (From 'Gao Ni Zhuan' 高尼傳).
The Master Yu of Jiangling
The nun Hui Yu (慧玉) was from Chang'an (長安). She diligently practiced the precepts and good deeds, and her morality was thorough and complete. She taught and transformed sentient beings without avoiding the cold or heat. She lived in Mu Niu Temple (牧牛寺) in Jiangling (江陵), reciting scriptures such as the 'Lotus Sutra' (法華經) and the 'Śūraṅgama Sūtra' (楞嚴經). Within ten days, she could understand them fluently, which the world considered miraculous. During the Yuanjia (元嘉) period of the Song Dynasty, she made a vow for ascetic practice, saying, 'If I am truly sincere and receive a response, I will surely see the Buddha Land after I give up my body.' Within seven days, she hoped to see the light of the Buddha. On the fifth night, a light suddenly appeared in the forest east of the temple, its shape and color very bright.
然。眾見歡喜。即于發光之地起立禪堂以安清眾(高尼傳)。
山陰宣法師
法宣尼。剡川王氏女。幼抗志離俗。七歲即蔬食。十八誦通妙法。兼能解其指歸。坐臥之時輒見帳蓋覆上。驟有媒娉。誓而卻之。年至二十。父母𢹂就齊明寺從釋。即於是日帳蓋不現。自爾博覽經論。探頤奧理。晚遷山陰昭明寺。經律迭講。聲高禹穴。所得嚫施。造像寫經。梁衡王元簡到郡請為母師(高尼傳)。
高郵華手尼
尼高郵縣人。志節霜凈。言行冰清。誦妙蓮華不捨晝夜。初誦一卷。忽于右手爪上生一華。狀如綾系。次第誦至第五。五指爪上皆生一華。誦徹六七。掌上並生二華。大過爪上。由是聲傳帝闕。陳武皇敕入看之。從此郡人競呼為華手尼(靈瑞集)。
河東尼信師
唐武德中有尼法信。通持法華經。謹愿始終。仍欲精寫一部。遂訪書人。倍酬其直。別置堂戶令書之。每一起一浴。更著凈衣。仍于案上鑿壁通外。如一竹筒。書生凡出息。輕含竹筒吐息于外。寫經七卷。八年乃終。設齋慶懺。立凈道場。香華崇奉。至貞觀十三年。有龍門寺僧法端常講是經。以此尼經本精至。遣人往請。尼固辭不已。而自送去。及法端開讀。唯見黃紙。了無一字。端慚懼。即還之。尼知有所犯。即以香湯
【現代漢語翻譯】 現代漢語譯本： 『然。眾見歡喜。即于發光之地起立禪堂以安清眾(高尼傳)。』 是的，眾人見此情景，心生歡喜，便在那發光的地方建立禪堂，以安置清修的僧眾。(出自《高尼傳》)
『山陰宣法師』 山陰的宣法師
『法宣尼。剡川王氏女。幼抗志離俗。七歲即蔬食。十八誦通妙法。兼能解其指歸。坐臥之時輒見帳蓋覆上。驟有媒娉。誓而卻之。年至二十。父母𢹂就齊明寺從釋。即於是日帳蓋不現。自爾博覽經論。探頤奧理。晚遷山陰昭明寺。經律迭講。聲高禹穴。所得嚫施。造像寫經。梁衡王元簡到郡請為母師(高尼傳)。』 法宣尼（Faxuan Ni），是剡川（Shanchuan）王家的女兒。她從小就立志擺脫世俗，七歲就開始吃素。十八歲時，她精通了妙法，並且能夠理解其中的要義。她坐臥的時候經常看見有帳蓋覆蓋在上方。多次有人來提親，她都發誓拒絕了。到了二十歲，她的父母帶著她到齊明寺（Qiming Temple）出家。就在出家的當天，帳蓋就不再顯現了。從此以後，她廣泛閱讀經書和論著，探究深奧的道理。晚年，她遷居到山陰（Shanyin）的昭明寺（Zhaoming Temple），輪流講解經律，聲名遠播。她將得到的佈施，用來建造佛像和抄寫經書。梁衡王（Liang Hengwang）元簡（Yuanjian）到郡里時，請她做自己母親的老師。(出自《高尼傳》)
『高郵華手尼』 高郵的華手尼
『尼高郵縣人。志節霜凈。言行冰清。誦妙蓮華不捨晝夜。初誦一卷。忽于右手爪上生一華。狀如綾系。次第誦至第五。五指爪上皆生一華。誦徹六七。掌上並生二華。大過爪上。由是聲傳帝闕。陳武皇敕入看之。從此郡人競呼為華手尼(靈瑞集)。』 這位尼姑是高郵縣（Gaoyou County）人。她的志向和節操像霜一樣純潔，言行像冰一樣清澈。她日夜不停地誦讀《妙法蓮華經》。剛開始誦讀第一卷時，忽然在右手的指甲上生出一朵花，形狀像用綾羅繫著。依次誦讀到第五卷時，五個手指的指甲上都生出了一朵花。誦讀完第六卷和第七卷時，手掌上也生出了兩朵花，比指甲上的花還要大。因此，她的名聲傳到了朝廷。陳武皇（Chen Wu Huang）下令召她入宮察看。從此以後，郡里的人都稱她為華手尼（Huashou Ni）。(出自《靈瑞集》)
『河東尼信師』 河東的尼信師
『唐武德中有尼法信。通持法華經。謹愿始終。仍欲精寫一部。遂訪書人。倍酬其直。別置堂戶令書之。每一起一浴。更著凈衣。仍于案上鑿壁通外。如一竹筒。書生凡出息。輕含竹筒吐息于外。寫經七卷。八年乃終。設齋慶懺。立凈道場。香華崇奉。至貞觀十三年。有龍門寺僧法端常講是經。以此尼經本精至。遣人往請。尼固辭不已。而自送去。及法端開讀。唯見黃紙。了無一字。端慚懼。即還之。尼知有所犯。即以香湯』 唐朝武德年間，有位尼姑名叫法信（Faxin），精通並持誦《法華經》。她始終謹慎虔誠，想要認真抄寫一部《法華經》。於是她尋找抄經人，支付雙倍的報酬，另外設定一間房舍讓他們抄寫。每次開始抄寫前，她都要沐浴更衣，穿上乾淨的衣服。還在書案上鑿開一個洞，與外面相通，像一根竹筒。抄經人每次呼吸時，都要輕輕含住竹筒，將氣息吐到外面。抄寫七卷經書，花了八年的時間才完成。她設定齋飯，慶祝懺悔，建立清凈的道場，用香和花供奉。到了貞觀十三年，有位龍門寺（Longmen Temple）的僧人法端（Faduan）經常講解這部經書，因為聽說這位尼姑的經書版本非常精妙，就派人前去請求借閱。尼姑堅決推辭，但還是親自送了過去。等到法端打開經書誦讀時，卻只看見黃色的紙張，沒有一個字。法端感到慚愧和害怕，立即將經書還了回去。尼姑知道自己一定是有所冒犯，就用香湯
【English Translation】 English version: 『Ran. Zhong jian huanxi. Ji yu faguang zhi di qili chantang yi an qingzhong (Gaoni Zhuan).』 『Yes. The crowd, seeing this, rejoiced. They immediately erected a meditation hall at the place of light to accommodate the pure monastic community (from Biographies of Eminent Nuns).』
『Shanyin Xuan Fashi』 The Dharma Master Xuan of Shanyin
『Faxuan Ni. Shanchuan Wang shi nu. You kang zhi li su. Qi sui ji shushi. Shiba song tong miaofa. Jian neng jie qi zhi gui. Zuo wo zhi shi zhe jian zhang gai fu shang. Zhou you mei ping. Shi er que zhi. Nian zhi ershi. Fumu xi jiu Qiming Si cong shi. Ji yu shi ri zhang gai bu xian. Zi er bo lan jing lun. Tan yi ao li. Wan qian Shanyin Zhaoming Si. Jing lu die jiang. Sheng gao Yuxue. Suo de chin shi. Zao xiang xie jing. Liang Hengwang Yuanjian dao jun qing wei mu shi (Gaoni Zhuan).』 『Faxuan Ni (Dharma-proclaiming Nun) was the daughter of the Wang family of Shanchuan. From a young age, she aspired to renounce the mundane. At seven, she began to eat vegetarian food. At eighteen, she mastered the wonderful Dharma and could understand its essence. When she sat or lay down, she often saw a canopy covering her. Many matchmakers came, but she vowed to refuse them. At the age of twenty, her parents took her to Qiming Temple to become a nun. On that very day, the canopy no longer appeared. From then on, she extensively studied scriptures and treatises, exploring profound principles. In her later years, she moved to Zhaoming Temple in Shanyin, alternately lecturing on the sutras and vinaya, her reputation reaching far and wide. She used the offerings she received to build statues and copy scriptures. When Liang Hengwang Yuanjian arrived in the prefecture, he invited her to be his mother's teacher (from Biographies of Eminent Nuns).』
『Gaoyou Huashou Ni』 The Huashou Nun of Gaoyou
『Ni Gaoyou xian ren. Zhi jie shuang jing. Yan xing bing qing. Song Miaolianhua bu she zhou ye. Chu song yi juan. Hu yu you shou zhao shang sheng yi hua. Zhuang ru ling xi. Ci di song zhi di wu. Wu zhi zhao shang jie sheng yi hua. Song che liu qi. Zhang shang bing sheng er hua. Da guo zhao shang. You shi sheng chuan di que. Chen Wu Huang chi ru kan zhi. Cong ci jun ren jing hu wei Huashou Ni (Lingrui Ji).』 『This nun was a native of Gaoyou County. Her aspirations and integrity were as pure as frost, and her words and deeds as clear as ice. She recited the Wonderful Lotus Sutra day and night without ceasing. When she first recited the first chapter, a flower suddenly grew on the nail of her right hand, resembling silk threads. As she successively recited to the fifth chapter, a flower grew on the nails of all five fingers. After reciting through the sixth and seventh chapters, two flowers also grew on the palms of her hands, larger than the flowers on her nails. Because of this, her fame spread to the imperial court. Emperor Wu of Chen ordered her to be brought in for inspection. From then on, the people of the prefecture all called her Huashou Ni (Flower-hand Nun) (from Records of Spiritual Auspices).』
『Hedong Ni Xinshi』 The Nun Xinshi of Hedong
『Tang Wude zhong you ni Faxin. Tong chi Fahua jing. Jin yuan shizhong. Reng yu jing xie yi bu. Sui fang shu ren. Bei chou qi zhi. Bie zhi tang hu ling shu zhi. Mei yi qi yi yu. Geng zhe jing yi. Reng yu an shang zao bi tong wai. Ru yi zhu tong. Shu sheng fan chu xi. Qing han zhu tong tu xi yu wai. Xie jing qi juan. Ba nian nai zhong. She zhai qing chan. Li jing daochang. Xiang hua chong feng. Zhi Zhenguan shisan nian. You Longmen Si seng Faduan chang jiang shi jing. Yi ci ni jing ben jing zhi. Qian ren wang qing. Ni gu ci bu yi. Er zi song qu. Ji Faduan kai du. Wei jian huang zhi. Liao wu yi zi. Duan can ju. Ji huan zhi. Ni zhi you suo fan. Ji yi xiang tang』 『During the Wude period of the Tang Dynasty, there was a nun named Faxin, who was well-versed in and upheld the Lotus Sutra. She was always respectful and sincere, and wanted to meticulously transcribe a copy of it. Therefore, she sought out a scribe, paying double the fee, and set up a separate room for him to write in. Each time before starting, she would bathe and change into clean clothes. She also drilled a hole in the wall above the desk, connecting it to the outside, like a bamboo tube. Whenever the scribe exhaled, he would lightly hold the bamboo tube and exhale outwards. It took eight years to complete the seven volumes of the scripture. She set up a vegetarian feast to celebrate repentance, established a pure place of practice, and offered incense and flowers. In the thirteenth year of Zhenguan, there was a monk named Faduan from Longmen Temple who often lectured on this scripture. Because he heard that this nun's version of the scripture was very precise, he sent someone to request it. The nun firmly declined, but still sent it over herself. When Faduan opened the scripture to read, he only saw yellow paper, without a single word. Faduan felt ashamed and fearful, and immediately returned it. The nun knew that she must have committed some offense, so she used fragrant water』
灌滌其函。頂戴繞佛行道凡七晝夜。及開視之。還復如故(法苑珠林)。
東京法忍二師
晉陵黃氏。生二女。姊五歲。妹三歲。適有人于庭誦蓮經。姊妹聽之乃曰。吾解此矣。從此遂能談實相之義。后俱于京師安國寺為尼。長名持法。次曰慧忍。二人同志修法華三昧。忽有一尼自號空姑。詞貌甚異。與共止宿。每至中夜身光赫然。如是三年而去。或者問之。二尼皆笑而不答。識者案經即普賢也。由是名動京師。雖一行禪師亦復欽敬。梁肅為作行狀云。
荊州姊妹二尼
貞觀初。荊州有姊妹二尼。同誦法華。深厭形器。俱欲捨身求無上道。從此漸斷粒食。服諸香油。預告道俗剋日焚然。即于城大街置二高座。以蠟布纏身。唯出面目。誦法華至藥王品。姊先以火炷妹頂。妹即以火炷姊頂。清夜兩炬炳曜同輝。火㳂至眼。經聲尚明。至於明旦。合座同燒。骨肉並銷。二舌俱在。眾為起塔以旌萬世。見續高僧傳遺身科。
潤州潤法師
尼法潤。住丹陽三昧王寺。自少入道。精修禪慧。通誦蓮經。日夕不替。至七十四而化。遺言令露屍施生。命弟子遵承。蟲獸啖盡。唯心舌俱存。舌猶赤色。心稍黑焉。眾即起塔緘奉(靈瑞集)。
京師尼通師
宋元嘉中京簡靜寺有尼智通。
【現代漢語翻譯】 現代漢語譯本 『灌滌其函』：用水清洗裝有經書的盒子或容器。 『頂戴繞佛行道凡七晝夜』：頭頂著經書，繞著佛像行走，持續七個晝夜。 『及開視之。還復如故』：等到打開看時，（經書）又恢復如初。（出自《法苑珠林》）。
東京法忍二師 晉陵黃氏生了兩個女兒。姐姐五歲，妹妹三歲。恰好有人在庭院裡誦讀《蓮經》（《妙法蓮華經》的簡稱）。姐妹倆聽到后說：『我們理解這經文了。』從此就能談論實相（萬事萬物真實不虛的本體）的義理。後來一同在京師安國寺出家為尼。姐姐名叫持法，妹妹名叫慧忍。兩人志同道合，修習法華三昧（通過禪定來體悟《法華經》的義理）。忽然有一位尼姑自稱空姑，言談舉止和容貌都很奇異，與她們一同居住。每到半夜，身上都發出明亮的光芒。這樣過了三年就離開了。有人問起這件事，兩位尼姑都笑著不回答。有見識的人根據經文推斷，（空姑）就是普賢（普賢菩薩）。因此，（二尼）名聲震動京師。即使是一行禪師（唐代著名僧人、天文學家）也十分欽佩敬重她們。梁肅（唐代文學家）為她們寫了行狀（傳記）。
荊州姊妹二尼 貞觀初年，荊州有姐妹兩個尼姑，一同誦讀《法華經》。深深厭惡這個色身，都想捨棄肉身以求無上道（最高的覺悟）。從此逐漸斷絕米飯等食物，服用各種香油。預先告知僧人和俗人焚身的日子，就在城裡的大街上設定兩個高座，用蠟布纏繞身體，只露出面部。誦讀《法華經》到《藥王品》時，姐姐先用火點燃妹妹的頭頂，妹妹隨即用火點燃姐姐的頭頂。清冷的夜晚，兩處火炬明亮輝煌。火焰燒到眼睛，誦經的聲音仍然清晰。直到第二天早晨，兩人連同座位一同燒盡，骨肉都燒沒了，只有兩人的舌頭還在。眾人為她們建造佛塔，用來表彰她們的壯舉，流傳萬世。（事蹟）見於《續高僧傳》的遺身科。
潤州潤法師 尼姑法潤，住在丹陽三昧王寺。從小就出家修行，精進修習禪定和智慧，通曉背誦《蓮經》，日夜不停。活到七十四歲時圓寂。遺囑說要將屍體暴露在外，施捨給眾生。囑咐弟子們遵照執行。蟲子和野獸將屍體吃盡，只有心臟和舌頭都還在。舌頭還是紅色的，心臟稍微有些發黑。眾人就建造佛塔來封存供奉。（出自《靈瑞集》）。
京師尼通師 宋朝元嘉年間，京城簡靜寺有尼姑智通。
【English Translation】 English version '灌滌其函 (guàn dí qí hán)': Washing the box or container containing the scriptures with water. '頂戴繞佛行道凡七晝夜 (dǐng dài rào fó xíng dào fán qī zhòu yè)': Carrying the scriptures on their heads, walking around the Buddha statue for seven days and nights. '及開視之。還復如故 (jí kāi shì zhī. hái fù rú gù)': When opened and looked at, (the scriptures) were restored to their original state. (From 'Fa Yuan Zhu Lin').
The Two Teachers Fa Ren of Dongjing The Huang family of Jinling had two daughters. The elder sister was five years old, and the younger sister was three years old. It happened that someone was reciting the 'Lotus Sutra' (short for 'The Wonderful Dharma Lotus Flower Sutra') in the courtyard. The sisters listened and said, 'We understand this sutra.' From then on, they were able to discuss the meaning of 'true reality' (the true and unchanging essence of all things). Later, they both became nuns at Anguo Temple in the capital. The elder sister was named Chifa (持法), and the younger sister was named Huiren (慧忍). The two shared the same aspirations and practiced the Samadhi of the Lotus Sutra (experiencing the meaning of the 'Lotus Sutra' through meditation). Suddenly, a nun calling herself Konggu (空姑) appeared, whose words, appearance, and demeanor were very unusual. She lived with them. Every midnight, her body emitted a bright light. After three years, she left. When someone asked about this, the two nuns just smiled and did not answer. Knowledgeable people deduced from the scriptures that (Konggu) was Samantabhadra (普賢, Samantabhadra Bodhisattva). Therefore, (the two nuns') fame shook the capital. Even the Chan Master Yixing (一行禪師, a famous monk and astronomer of the Tang Dynasty) admired and respected them. Liang Su (梁肅, a writer of the Tang Dynasty) wrote a biography for them.
The Two Nuns, Sisters of Jingzhou In the early years of the Zhenguan era, there were two nuns, sisters, in Jingzhou, who recited the 'Lotus Sutra' together. They deeply loathed their physical bodies and both wanted to abandon their bodies to seek the unsurpassed path (the highest enlightenment). From then on, they gradually stopped eating rice and other foods, and consumed various fragrant oils. They announced in advance to the monks and laypeople the date of their self-immolation. They set up two high seats on the main street of the city, wrapped their bodies in waxed cloth, leaving only their faces exposed. When reciting the 'Lotus Sutra' to the 'Medicine King Chapter', the elder sister first lit the younger sister's head with fire, and the younger sister then lit the elder sister's head with fire. In the clear night, the two torches shone brightly. When the flames reached their eyes, the sound of reciting the sutra was still clear. By the next morning, both of them, along with their seats, had been burned to ashes. Their bones and flesh were all burned away, and only their tongues remained. The people built a pagoda for them to commemorate their heroic deeds for all ages. (The story) can be found in the 'Relics of the Body' section of the 'Continued Biographies of Eminent Monks'.
The Dharma Master Run of Runzhou The nun Farun (法潤) lived in Sanmei Wang Temple in Danyang. She became a nun at a young age and diligently practiced meditation and wisdom. She was well-versed in reciting the 'Lotus Sutra', day and night without ceasing. She passed away at the age of seventy-four. Her will stated that her body should be exposed to the elements and given to living beings. She instructed her disciples to follow her instructions. Insects and beasts ate her body completely, and only her heart and tongue remained. The tongue was still red, and the heart was slightly black. The people then built a pagoda to seal and enshrine them. (From 'Ling Rui Ji').
The Nun Tong of the Capital During the Yuanjia period of the Song Dynasty, there was a nun named Zhitong (智通) in Jianjing Temple in the capital.
年貌姝美。通道不篤。罷嫁為梁群甫妻。後生一子年七歲。家貧無衣。為尼時有法華等數卷經。皆素絹書之。即浣搗為衣。兒著之病作。恍惚驚悸。變體剝爛。狀若火瘡。生白蟲。日去升余。燥痛煩毒。晝夜號叫。忽聞空中告云。壞經為衣。得此劇報。旬餘而死(法苑珠林)。
信男(凡三十二人)
廬山劉遺民
劉程之。德號遺民。漢楚元王之裔。墳典百家。尤好佛理。義照公候。辟命皆遜免之。廬山遠公結十八賢蓮社。推公為上客。自是卜居西林。十二年中修唸佛三昧。一日縈疾注念次。見佛白毫光。又見彌陀身紫金山。毫光散彩。程之請佛摩頂。覆我以衣。佛即為摩頂。引衣覆之。又見身入七寶池。飲八功德水。飲已甘美異香發於毛孔。因告眾曰。此相現時。吾凈土緣至矣。即對尊像焚香祝曰。我以釋迦遺教。知有西方凈土。先持此香奉上釋迦。次供彌陀。愿必折攝。三奉持妙法華經。所以得生。功由此經。言已向西合掌而逝。劉得如此。全是法華經力。因請眾僧共轉此經數百遍以助其行雲(遠法師廬山集)。
并州誦經靈舌
北齊武成皇帝朝并州東罕山側。有人掘地。見一處黃白相間。忽得一物。狀如兩唇。中有一舌鮮紅赤色。州縣異之。以事申奏。上問臣僚。皆無答者。即
【現代漢語翻譯】 現代漢語譯本： 她年輕貌美，但不篤信佛法。後來嫁給梁群甫為妻。生了一個兒子，七歲了。家裡貧窮，沒有衣服。她出家為尼時，有一些用素絹書寫的《法華經》等經書，就把它們洗了又搗爛，做成衣服。兒子穿了這些衣服后就生病了，精神恍惚，驚恐不安，身體潰爛，看起來像火燒傷一樣，還生出白色的蟲子，每天都要去掉一升多。他感到乾燥疼痛，煩躁難受，日夜號叫。忽然聽到空中有聲音說：『因為把經書毀壞做成衣服，所以得到這樣的嚴重報應。』十多天後，這個孩子就死了（出自《法苑珠林》）。
信男（共三十二人）：
廬山劉遺民（Lushan Liu Yimin）：
劉程之（Liu Chengzhi），字遺民，是漢楚元王的後代。他精通各種典籍，尤其喜歡佛理。他認為公侯的禮儀不符合佛理，所以推辭了朝廷的任命。廬山的慧遠法師（Huiyuan）組織了十八賢蓮社，推舉劉程之為上賓。從此，劉程之在西林寺附近居住，十二年中修習唸佛三昧。有一天，他生病了，在專注唸佛的時候，看見了佛的白毫光，又看見阿彌陀佛（Amitabha）的身像如紫金山般高大，毫光散發著光彩。劉程之請求佛為他摩頂，用衣服覆蓋他。佛就為他摩頂，用衣服覆蓋他。他又看見自己進入七寶池，飲用八功德水。飲用后，感到甘甜美好，奇異的香氣從毛孔中散發出來。於是他告訴眾人說：『這種景象出現的時候，就是我往生凈土的因緣到了。』他對著佛像焚香祝願說：『我通過釋迦牟尼佛（Sakyamuni）的遺教，知道有西方凈土。先將這香奉獻給釋迦牟尼佛，再供養阿彌陀佛，希望佛一定能夠接引我。第三，我奉持《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），所以才能往生，這都是因為這部經的力量。』說完，他向西合掌而逝。劉程之能夠如此，完全是《法華經》的力量。因此，人們請眾僧共同誦讀這部經數百遍，以幫助他往生（出自慧遠法師《廬山集》）。
并州誦經靈舌：
北齊武成皇帝時期，在并州東罕山旁，有人挖地時，發現一處黃白相間的地方，忽然得到一件東西，形狀像兩片嘴唇，中間有一條舌頭，鮮紅赤色。州縣官員認為這件事很奇異，就上報朝廷。皇帝詢問臣僚，都沒有人能夠回答。於是……
【English Translation】 English version: She was young and beautiful, but not devout in her faith. Later, she married Liang Qunfu. She had a son who was seven years old. Her family was poor and had no clothes. When she became a nun, she had several volumes of scriptures, including the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), written on plain silk. She washed and pounded them to make clothes. Her son fell ill after wearing these clothes, becoming delirious and frightened, his body festering and looking like burns, with white worms growing on him. More than a sheng (a unit of volume) of worms were removed daily. He felt dry pain, was irritable, and cried day and night. Suddenly, a voice from the sky said, 'Because you destroyed the scriptures to make clothes, you have received this severe retribution.' The child died after a little over ten days (from Fayuan Zhulin).
Believers (a total of thirty-two people):
Liu Yimin (Liu Yimin) of Lushan (Mount Lu):
Liu Chengzhi (Liu Chengzhi), with the courtesy name Yimin, was a descendant of the Prince of Chu Yuan of the Han Dynasty. He was well-versed in various classics and especially fond of Buddhist principles. He considered the etiquette of dukes and marquises incompatible with Buddhist principles, so he declined appointments from the court. Master Huiyuan (Huiyuan) of Lushan organized the Eighteen Sages Lotus Society, and Liu Chengzhi was recommended as an honored guest. From then on, Liu Chengzhi lived near the West Forest Temple, practicing the Samadhi of Buddha Recitation for twelve years. One day, while he was ill and focused on reciting the Buddha's name, he saw the white hair curl light of the Buddha, and also saw the body of Amitabha Buddha (Amitabha) as tall as a mountain of purple gold, with the light of the hair curl scattering radiance. Liu Chengzhi asked the Buddha to touch his head and cover him with his robe. The Buddha touched his head and covered him with his robe. He also saw himself entering the Seven Treasure Pond and drinking the water of the Eight Meritorious Qualities. After drinking, he felt sweet and wonderful, and a strange fragrance emanated from his pores. So he told everyone, 'When this scene appears, it is the time when my karmic connection to be reborn in the Pure Land has arrived.' He burned incense in front of the Buddha statue and prayed, 'Through the teachings of Sakyamuni Buddha (Sakyamuni), I know that there is the Western Pure Land. First, I offer this incense to Sakyamuni Buddha, and then I offer it to Amitabha Buddha, hoping that the Buddha will surely receive me. Third, I uphold the Wonderful Lotus Sutra (Saddharma Puṇḍarīka Sūtra), so I can be reborn, all because of the power of this sutra.' After speaking, he passed away facing west with his palms together. Liu Chengzhi was able to achieve this entirely because of the power of the Lotus Sutra. Therefore, people asked the monks to recite this sutra hundreds of times together to help him be reborn (from Master Huiyuan's Lushan Collection).
The Miraculous Tongue of Jing Recitation in Bingzhou:
During the reign of Emperor Wucheng of the Northern Qi Dynasty, someone was digging in the ground next to Donghan Mountain in Bingzhou when they found a place with alternating yellow and white colors. Suddenly, they obtained an object that looked like two lips with a bright red tongue in the middle. The officials of the prefecture and county considered this matter strange and reported it to the court. The emperor asked his officials, but no one could answer. So...
詔沙門大統法上。上奏曰。此是持法華經者六根不壞報也。其誦千部。徴驗如此。帝遂來中書高珍曰。鄉是信向之人。自往看之必有靈異。珍承命而往。乃集諸持法華經僧。執爐旋繞。宣誦此經而告之曰。菩薩涅槃已經像法流行。欲無謬者。請現靈瑞。言已聲誦。此之唇舌一時鼓動。有如讀誦之相。四眾睹見莫不毛豎。珍回奏。詔以石函緘之。立塔旌表(梁高僧傳)。
長史張暢
晉有張暢為譙王長史。王與暢因事系庭尉。暢夙有正信。便即發心誦法華普門品一千遍。以求脫免。念言之至。枷鎖尋即斷壞。二人俱得出。晉謝敷觀音傳紀此。天臺別行義疏引。
貞節處士庾詵
梁庾詵。字彥寶。新野人。幼聽警。篤學經史。賦性夷簡。特愛林泉。蔬食弊衣。不事產業。少與武帝相善。及起兵。署為平西府記室。又詔為黃門侍郎。並稱疾不起。晚年專志釋教。宅內立道場。六時禮懺。誦法華經。每日一遍。忽於後夜。見一道人自稱願公。容止甚異。呼詵為上行先生。授香而去。后寢病驚覺曰。愿公復來。不可久住。顏色不變。遽然而化。舉室咸聞空中唱。上行先生已生彌陀凈域。詔謚貞節處士。以顯高烈(南史)。
魏州刺史崔彥武
隋開皇中魏州刺史博陵崔彥武。受職行部。至一
【現代漢語翻譯】 現代漢語譯本：皇帝下令讓沙門大統法上進宮。法上奏報道：『這是持誦《法華經》的人得到六根清凈不壞的果報啊。他誦讀了一千部經，出現的徵驗就是這樣。』皇帝於是對中書高珍說：『鄉是虔誠信仰之人，親自去看看，必定有靈異之事。』高珍領命前往，於是召集所有持誦《法華經》的僧人，手持香爐，繞著他誦經，並告訴他說：『菩薩涅槃已經很久，現在是像法時期，爲了不出現謬誤，請顯現靈瑞。』話音剛落，誦經之聲響起，他的唇舌一時鼓動，就像在讀誦經文一樣。在場的四眾弟子看到，無不感到毛骨悚然。高珍回來稟報皇帝，皇帝下令用石函封存此事，並立塔來表彰這件事（出自《梁高僧傳》）。
長史張暢
晉朝有張暢擔任譙王的長史。譙王因為一些事情將張暢關押在廷尉處。張暢一向有正信，於是立刻發心誦讀《法華經·普門品》一千遍，以求脫身。他念誦得非常專注，枷鎖隨即斷裂損壞，兩人都得以脫身。晉朝謝敷的《觀音傳》記載了這件事，天臺宗的《別行義疏》也引用了這件事。
貞節處士庾詵
梁朝的庾詵（字彥寶，新野人），從小就聰慧，勤奮學習經史，天性淡泊簡樸，特別喜愛山林泉水，吃素食，穿破舊的衣服，不經營產業。年輕時與梁武帝關係很好，武帝起兵時，任命他為平西府記室，又下詔讓他擔任黃門侍郎，他都稱病不起。晚年專心致志于佛教，在宅內設立道場，每天六時禮拜懺悔，誦讀《法華經》，每天一遍。忽然在後半夜，見到一位道人自稱願公，容貌舉止非常特別，稱呼庾詵為上行先生，授給他香就離開了。後來庾詵生病驚醒，說：『愿公又來了，我不能久留了。』臉色不變，突然去世。全家人都聽到空中唱道：『上行先生已經往生彌陀凈域。』皇帝下詔追諡他為貞節處士，以彰顯他的高尚品德（出自《南史》）。
魏州刺史崔彥武
隋朝開皇年間，魏州刺史博陵人崔彥武，接受任命前往轄區巡視。
【English Translation】 English version: Emperor ordered the Shramana Chief Abbot Fa Shang to the palace. Fa Shang reported: 'This is the retribution of one who upholds the Lotus Sutra (Fahua Jing), whose six senses remain intact. He recited it a thousand times, and this is the verification.' The Emperor then said to Gao Zhen of the Central Secretariat: 'Xiang is a devout believer. Go and see for yourself; there must be miraculous events.' Gao Zhen obeyed the order and went. He gathered all the monks who upheld the Lotus Sutra, held incense burners, and circled around him while reciting the sutra, and told him: 'The Nirvana (Niepan) of the Bodhisattva (Pusa) is long past, and now is the Age of Semblance Dharma. To avoid errors, please manifest auspicious signs.' As soon as he finished speaking, the sound of recitation arose, and his lips and tongue moved simultaneously, as if he were reciting the sutra. The four assemblies who witnessed this were all terrified. Gao Zhen returned to report to the Emperor, who ordered that the matter be sealed in a stone casket and a pagoda be erected to commend it (from Biographies of Eminent Monks of the Liang Dynasty).
Chief Clerk Zhang Chang
During the Jin Dynasty, Zhang Chang served as the chief clerk of the Prince of Qiao. The Prince imprisoned Zhang Chang in the court due to some matter. Zhang Chang had always had righteous faith, so he immediately resolved to recite the Universal Gate Chapter (Pumenpin) of the Lotus Sutra a thousand times to seek release. As he recited with great concentration, the shackles immediately broke and fell apart, and both men were able to escape. Xie Fu of the Jin Dynasty recorded this in his Biography of Guanyin, and the Tiantai school's Separate Practice Commentary also quoted this.
The Honorable Gentleman of Chastity, Yu Shen
Yu Shen (字 Yanbao, from Xinye) of the Liang Dynasty was intelligent from a young age, diligently studied the classics and history, and was naturally simple and unadorned. He especially loved forests and springs, ate vegetarian food, wore worn-out clothes, and did not engage in business. He was on good terms with Emperor Wu when he was young. When Emperor Wu raised an army, he appointed him as the secretary of the Pacifying-West Mansion, and then ordered him to serve as the Yellow Gate Attendant, but he declined both positions due to illness. In his later years, he devoted himself to Buddhism, established a Dojo (Daocheng) in his home, performed repentance rituals six times a day, and recited the Lotus Sutra once a day. Suddenly, in the middle of the night, he saw a Taoist (Daoren) who called himself Yuan Gong, whose appearance and demeanor were very special. He called Yu Shen 'Superior Practice Gentleman' and gave him incense before leaving. Later, Yu Shen awoke from a sick dream and said, 'Yuan Gong has come again; I cannot stay long.' His complexion did not change, and he suddenly passed away. The whole family heard a voice in the air saying, 'Superior Practice Gentleman has already been reborn in the Pure Land of Amitabha (Mituo).' The Emperor issued an edict posthumously honoring him as the Honorable Gentleman of Chastity to commend his noble virtues (from History of the South).
Prefect of Weizhou, Cui Yanwu
During the Kaihuang era of the Sui Dynasty, Cui Yanwu of Boling, the Prefect of Weizhou, received his appointment and went to inspect his jurisdiction.
邑。忽謂從者曰。吾昔在此邑中為人婦。今知舊住處。因乘馬循巷屈曲至一家。命扣門。主人老翁開門相迎請入。武升堂而坐。老翁曰。官人何事至此。武即言。吾前身是汝之妻。老翁曰憑何為驗。武曰。吾昔所誦法華經並金釵五隻。藏東壁上。去地六七尺。其隆高處是也。其經第七卷后一紙火燒。失去文字。吾今誦此經。其後恒忘失也。因令人穿壁高處。果然得經。火損后紙。並獲金釵。一如其言。主人泣曰。亡妻在日。常誦此經。金釵亦其所有。彥武又曰。庭前槐樹。吾昔產時解頭髮置樹空中。試令人探之。果得其發。主人見已悲喜交集。彥武即留衣物賜之而去(靈瑞集)。
并州書生
并州城西有一書生。未及而立之年。誦持蓮經。得佛法意。誓願焚身供養大乘。乃集數百干蒿疊成一樓。問其故。秘而不言。忽于中夜把火自燒。迨人往救。已噬臍矣(靈瑞集)。
江陵岑文字
中書令岑文字。江陵人。少懷正信。常誦法華普門品。偶㳂干乘船過吳松江。中流風作。人船俱沒。文字浮在水面。聞人語曰。但唸佛誦經必不死也。如是者三。自此隨波達于北岸。後於江陵設齋。云徒並集。有一僧獨後去。謂文字曰。天下方亂。君幸不遇害。當逢太平致富貴也。言已而去。文字忽一時食碗中得
【現代漢語翻譯】 邑（地名）。忽然對隨從說：『我過去在這個邑（地名）中做過人家的妻子，現在知道以前住的地方。』於是騎馬沿著巷子彎彎曲曲地來到一家。命令敲門。主人老翁開門迎接，請他進去。武升到堂上坐下，老翁問：『官人有什麼事到這裡？』武就說：『我的前身是你的妻子。』老翁說：『憑什麼為證？』武說：『我過去所誦的《法華經》（Saddharma Puṇḍarīka Sūtra）以及金釵五隻，藏在東墻壁上，離地六七尺高，那隆起的地方就是。那部經的第七卷后一頁被火燒過，失去了文字。我現在誦這部經，那後面總是忘記。』於是讓人鑿開墻壁高處，果然得到經，火燒損壞了後面的紙，並找到金釵，完全如他所說。主人哭著說：『亡妻在世時，常誦這部經，金釵也是她的所有。』彥武又說：『庭前的槐樹，我過去生產時解下頭發放在樹空中。』試著讓人去尋找，果然找到了頭髮。主人見了悲喜交集。彥武就留下衣物賞賜他而離去（《靈瑞集》）。
并州書生
并州城西邊有一個書生，還不到三十歲，誦持《蓮經》（Saddharma Puṇḍarīka Sūtra），領悟了佛法的真意。發誓要焚燒自身供養大乘佛法。於是聚集了幾百捆乾柴，堆成一座樓。問他原因，他秘而不宣。忽然在半夜放火自焚。等到人們去救時，已經燒到肚臍了（《靈瑞集》）。
江陵岑文字
中書令岑文字，是江陵人。從小就懷有正信，常誦《法華普門品》（Saddharma Puṇḍarīka Sūtra）。有一次沿著江邊乘船經過吳松江，江中颳起大風，人和船都沉沒了。岑文字浮在水面上，聽到有人說：『只要唸佛誦經，必定不會死。』這樣說了三次。從此隨著波浪到達北岸。後來在江陵設齋，僧眾都聚集在一起，有一位僧人獨自最後離去，對岑文字說：『天下將要大亂，您倖免於難，將來會遇到太平盛世，獲得富貴。』說完就離開了。岑文字忽然一時在吃飯的碗中得到
【English Translation】 A town. Suddenly, he said to his followers: 'I used to be a wife in this town, and now I know where I used to live.' So he rode his horse along the winding alley to a house and ordered a knock on the door. The old master opened the door to greet him and invited him in. Wu ascended to the hall and sat down. The old man asked, 'What brings you here, sir?' Wu then said, 'My previous life was your wife.' The old man said, 'What is the proof?' Wu said, 'The Saddharma Puṇḍarīka Sūtra (法華經) that I used to recite, along with five gold hairpins, are hidden on the east wall, six or seven feet above the ground, at the raised part. The last page of the seventh volume of that scripture was burned by fire, and the text is lost. Now when I recite this scripture, I always forget that part.' So he had people dig into the high part of the wall, and sure enough, they found the scripture, the burned page, and the gold hairpins, exactly as he had said. The master wept and said, 'My deceased wife used to recite this scripture, and the gold hairpins were hers.' Yanwu also said, 'The pagoda tree in front of the courtyard, when I gave birth in the past, I untied my hair and placed it in the air of the tree.' Try to have someone look for it, and they found the hair. The master was filled with mixed feelings of sorrow and joy upon seeing this. Yanwu then left clothing and gifts for him and departed (from Lingrui Ji (靈瑞集)).
A Scholar from Bingzhou
There was a scholar west of Bingzhou city, not yet thirty years old, who recited and upheld the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra (蓮經)), and understood the meaning of the Buddha's Dharma. He vowed to burn his body as an offering to the Mahayana. So he gathered hundreds of bundles of dry artemisia and stacked them into a tower. When asked why, he kept it a secret. Suddenly, in the middle of the night, he set himself on fire. By the time people went to save him, the fire had already reached his navel (from Lingrui Ji (靈瑞集)).
Cen Wenben of Jiangling
Cen Wenben, the Chief Secretary, was from Jiangling. From a young age, he had righteous faith and often recited the Universal Gate Chapter (Saddharma Puṇḍarīka Sūtra (法華普門品)). Once, while traveling by boat along the river past the Wusong River, a strong wind arose in the middle of the river, and both the people and the boat sank. Cen Wenben floated on the water and heard someone say, 'As long as you recite the Buddha's name and recite the scriptures, you will surely not die.' This was said three times. From then on, he drifted with the waves to the north shore. Later, he held a vegetarian feast in Jiangling, and the monks gathered together. One monk left last and said to Cen Wenben, 'The world is about to be in great chaos, but you are fortunate to have escaped harm and will encounter a peaceful and prosperous era and attain wealth and honor.' After saying this, he left. Cen Wenben suddenly found in his bowl while eating
舍利二顆。獲太平富貴。皆如僧言(靈瑞集)。
臨沂王梵行
開皇年。臨沂有王梵行。少瞽兩目。其母慈念。口授法華經。誦計一萬七千部。其後目雖瞽。其日夕往返。織簟縫衣等事皆無礙。人疑其別有所得。問之終不肯說。布衣蔬食。終身不娶。年七十一而終。遺言令送尸林野。任禽獸啖食。肉盡骨存。舌則不壞。色如蓮華。有弟慧義以㙛函盛之。香燈崇奉(靈瑞集)。
臨沂王淹
王淹。瑯玡臨沂人。祖父皆顯宦。淹官至黃門侍郎。生而魯鈍。專樂大乘。法華一部終始誦通。后病亡。有弟固。即新安太守。亦誦蓮經。忽夢兄曰。吾生西方在鐵葉蓮華胎內。五百年華開始得見佛。以苦志誦經。故得西方之生。以魯鈍故。尚受胎報。告汝等知。當思來報。勤心經典。勿懈怠也。言已而別(靈瑞集)。
吳郡陸淳
陸淳。吳郡人。雖居俗舍。心常慕道。法華一部。日夕誦持。后忽病。一向仰臥。開眼看屋。了不暫眴。有知識僧來問疾。君何仰臥視屋耶。答曰。佛記陸淳當生夜摩天。今見彼天宮殿城闕及諸天眾。以故我今顧盻不倦。過四日遂終。大業年也(靈瑞集)。
楊州嚴法華
大隋時有嚴恭。丹陽人。舉家信向。常誦法華經。一時誦至寶塔品。輟經嘆曰。寶塔
【現代漢語翻譯】 現代漢語譯本 舍利兩顆。獲得太平富貴。都如僧人所說（出自《靈瑞集》）。
臨沂王梵行
開皇年間，臨沂有個人叫王梵行。他從小雙目失明。他的母親慈愛憐憫他，口頭教他《法華經》。他誦讀了總計一萬七千部。之後，即使他眼睛看不見，每天早晚往來，織蓆子、縫衣服等事情都沒有障礙。人們懷疑他另有奇遇，問他，他始終不肯說。他身穿粗布衣，吃蔬菜，終身沒有娶妻。七十一歲時去世。遺言說要將屍體送到荒郊野外，任憑禽獸啄食。肉被吃盡后，骨頭還在，舌頭卻不會腐爛，顏色像蓮花一樣。他的弟弟慧義用瓦罐盛放舌頭，用香和燈供奉它（出自《靈瑞集》）。
臨沂王淹
王淹，瑯琊臨沂人。祖父都是顯赫的官員。王淹官至黃門侍郎。他生性愚鈍，但一心喜歡大乘佛法。《法華經》一部，從頭到尾都能背誦。後來生病去世。他有個弟弟叫王固，是新安太守，也誦讀《蓮經》。王固忽然夢見哥哥說：『我往生西方極樂世界，在鐵葉蓮花的花苞里。五百年後花朵開放，我才能見到佛。因為我刻苦誦經，所以才能往生西方。因為我生性愚鈍，所以還要承受胎生的果報。告訴你這些，要想著未來的果報，勤奮學習經典，不要懈怠啊。』說完就告別了（出自《靈瑞集》）。
吳郡陸淳
陸淳，吳郡人。雖然住在俗家，心裡常常向往佛道。《法華經》一部，早晚誦讀。後來忽然生病，一直仰臥，睜著眼睛看著屋頂，眼睛一眨也不眨。有認識的和尚來問他的病情，問：『您為什麼仰臥看著屋頂呢？』他回答說：『佛告訴我陸淳應當往生夜摩天（Yama Heaven）。現在我看見那裡的天宮殿宇和各位天人。因此我才這樣看個不停。』過了四天就去世了，那是大業年間（出自《靈瑞集》）。
楊州嚴法華
大隋朝時有個叫嚴恭的人，是丹陽人。全家都信奉佛法，常常誦讀《法華經》。有一次誦讀到《寶塔品》時，停止誦經感嘆道：『寶塔（Treasure Tower）……』
【English Translation】 English version Two Śarīra (relics)。Obtaining great peace, wealth, and honor. All as the monk said (from 'Spiritual Auspices Collection').
Wang Fanxing of Linyi
During the Kaihuang era, there was a man named Wang Fanxing in Linyi. He was blind in both eyes from a young age. His mother, with compassion, taught him the 'Lotus Sutra' orally. He recited a total of 17,000 copies. Afterwards, even though he was blind, his daily comings and goings, weaving mats, sewing clothes, and other tasks were not hindered. People suspected he had other special abilities, but when asked, he always refused to say. He wore coarse cloth and ate vegetables, never marrying throughout his life. He died at the age of seventy-one. His last words were to send his corpse to the wilderness, allowing birds and beasts to devour it. After the flesh was eaten, the bones would remain, but the tongue would not decay, its color like a lotus flower. His younger brother, Huiyi, placed it in an earthenware container, offering incense and lamps in reverence (from 'Spiritual Auspices Collection').
Wang Yan of Linyi
Wang Yan was from Langya Linyi. His grandfather and father were both prominent officials. Wang Yan rose to the position of Yellow Gate Attendant. He was born dull-witted but devoted to Mahāyāna (Great Vehicle) Buddhism. He could recite the entire 'Lotus Sutra' from beginning to end. Later, he died of illness. His younger brother, Wang Gu, who was the prefect of Xin'an, also recited the 'Lotus Sutra'. Wang Gu suddenly dreamed of his brother saying: 'I was reborn in the Western Pure Land, inside a lotus bud of iron leaves. After five hundred years, the flower will bloom, and I will be able to see the Buddha. Because I diligently recited the sutra, I was able to be reborn in the Western Pure Land. Because I was dull-witted, I still have to undergo the retribution of being born from a womb. I am telling you this so you will think of future retribution, diligently study the scriptures, and do not be lazy.' After speaking, he departed (from 'Spiritual Auspices Collection').
Lu Chun of Wujun
Lu Chun was from Wujun. Although he lived in a secular home, his heart always yearned for the Dao (the Path). He recited the entire 'Lotus Sutra' day and night. Later, he suddenly fell ill, always lying on his back, staring at the roof with his eyes wide open, never blinking. A knowledgeable monk came to ask about his illness, asking: 'Why are you lying on your back, staring at the roof?' He replied: 'The Buddha has predicted that Lu Chun will be reborn in the Yama Heaven (Yāmadeva). Now I see the palaces, city walls, and all the heavenly beings there. That is why I am looking without tiring.' He died four days later, during the Daye era (from 'Spiritual Auspices Collection').
Yan Fahua of Yangzhou
During the Great Sui Dynasty, there was a man named Yan Gong from Danyang. His whole family believed in Buddhism and often recited the 'Lotus Sutra'. Once, while reciting the 'Treasure Tower' chapter, he stopped and exclaimed: 'Treasure Tower (Ratna-stūpa)…'
之內有二如來。分身諸佛。其數不少。我今何為不能感見。慨嘆良久。至夜忽夢一胡僧。自稱法脫。語曰。若誦此經。欲見諸佛。當解說書寫流通供養。斯愿可諧。恭因發心造經一百部。未及成辦。忽得重病。乃更發願增造千部。病既愈。即于楊都住宅起造經堂。若紙若筆必以凈心。不行欺詐。隨得便營。書生常十數人。如法供給。恭親撿挍。勞不告倦。嘗有人從貸經錢一萬。恭不獲已與之。其人得錢。船過中流。忽爾沉覆。錢失人活。恭是日入庫見元錢俱濕。頗怪之。后見貸人。方知沒溺。一日忽有異僧年八十許。自云。從龜茲國來。今往羅浮山去。聞君造經。愿請一部。恭授與經。僧贈金一瓶。重四十兩。愿助造經。言已而退。恭再尋訪。莫知所止。又有候志。從鄱陽來。至宮亭遇風。船伴沉溺。唯志獨存。有人引入廟。見神人案劍而坐。問志。還識蔣山造法華經嚴恭否。我欲寄錢一萬入其功德。語已便隱。志次日至當涂。忽見一人自言姓許來覓候志。乃留錢一萬。逼令受之而去。志思惟。方知是神錢。才到江寧。以錢付恭。恭志更彌堅。造至三千部。又有漁人夜見江中火焰焰浮來。以船迎之。乃是經一函。即嚴恭所造。后發願云。無一字而不經眼。無一字而不用心。然嚴恭造經之多。至於子孫猶傳其業。世號恭
法華也。隋季盜賊縱橫。聞其積善。皆相約不入其里。里人賴之(見靈瑞集並南山三寶感應錄)。
京師史呵誓
唐京城西南禮谷鄉史村史呵誓。少懷善道。秉節清高。常誦法華四安樂行品。時刻不輟。悲忍在懷。誓不乘馬。以經云哀憫一切故也。虛約為心。名沾令史。往還京省。心懸持誦。恐逢相識。行必支經。至臨終日。感異香充室。親里同聞。埋殯十年。妻亡合葬。乘便啟看。乃見舌相鮮紅。因以別遷顯所(珠林)。
馮翊李山龍
左監門校尉李山龍。馮翊人。唐武德中暴亡。揖其心猶溫。家人不忍葬。至七日乃穌。說云。初被一使追至閻王殿前。見囚徒數千。王問龍曰。汝作何福業。答曰。誦得法華經二卷。王稱大善。王即命敷座。請誦之。龍唱妙法蓮華經序品第一。王曰且止。龍便下座。顧諸囚徒皆乘空而去。王稱誦經之功。使聞者皆得解脫。王即遣龍再生。又敕使者引游諸獄。龍見一鐵城高大。上有屋覆。傍多小窗。男女皆飛入。不復得出。龍悲懼。稱南無佛。請使求出。又見鑊湯涌沸等事。使者曰。汝今得免。皆經之力。汝歸當設我食。龍即許之。既穌。乃見親屬經營殯具。即遣備食於水邊祭之。忽見三人謝曰。君不失信也。言已而隱(太平廣記)。
隆州令狐元軌
【現代漢語翻譯】 現代漢語譯本： 《法華經》。隋朝末年盜賊橫行，聽說某人積善，都互相約定不進入他所在的村裡。村裡的人都依賴他（見《靈瑞集》和南山《三寶感應錄》）。
京師史呵誓
唐朝京城西南禮谷鄉史村的史呵誓，從小就懷有向善之心，保持著清廉高潔的節操，經常誦讀《法華經》四安樂行品，時刻不停，心中充滿悲憫。他發誓不騎馬，因為經中說要哀憫一切眾生。他以虛心為本，名字被列在令史之中。往來於京城和省份之間，心中一直想著持誦經文。恐怕遇到相識的人，出行時必定手持經書。到臨終的時候，感到奇異的香氣充滿房間，親戚鄰里都聞到了。埋葬了十年後，妻子去世要合葬，趁機打開墓穴檢視，竟然看到他的舌頭鮮紅如初。於是將他遷葬到顯貴的地方（見《珠林》）。
馮翊李山龍
左監門校尉李山龍，是馮翊人。唐朝武德年間突然暴死，按著他的心口還有溫度，家人不忍心安葬。到了第七天竟然甦醒過來，他說：『起初被一個使者追到閻王殿前，見到囚犯數千人。閻王問我說：『你做了什麼福業？』我回答說：『誦讀了《法華經》兩卷。』閻王稱讚說：『太好了。』閻王就命人鋪設座位，請我誦經。我唱誦《妙法蓮華經序品第一》。閻王說：『先停一下。』我便走下座位。回頭看那些囚犯都乘空飛走了。閻王稱讚誦經的功德，使聽到的人都能夠解脫。閻王就派我再生，又命令使者帶領我遊覽各個地獄。我看見一座鐵城高大，上面有屋頂覆蓋，旁邊有很多小窗戶，男女都飛入其中，再也出不來。』我感到悲傷和恐懼，稱念『南無佛（皈依佛陀）』，請求使者讓我出去。又看見鑊湯（大鍋煮沸的湯）涌沸等事。使者說：『你現在能夠免除這些，都是經書的力量。你回去后應當設齋供養我。』我立刻答應了他。』已經甦醒后，就看見親屬們正在準備殯葬的器具。他立刻讓他們在水邊準備食物祭祀。忽然看見三個人感謝他說：『您沒有失信啊。』說完就消失了（見《太平廣記》）。
隆州令狐元軌
【English Translation】 English version: The Lotus Sutra. During the late Sui Dynasty, bandits roamed freely. Upon hearing of someone's accumulated good deeds, they would agree among themselves not to enter the village where that person lived. The villagers relied on him for protection (see Lingrui Ji and Nanshan's Sanbao Ganying Lu).
Shi Heshi of the Capital
Shi Heshi of Shi Village in Liguxiang, southwest of the Tang Dynasty capital, had a benevolent heart from a young age and maintained a pure and noble character. He constantly recited the Four Peaceful Practices chapter of the Lotus Sutra, without ceasing for a moment, and his heart was filled with compassion. He vowed never to ride a horse, because the sutra says to have compassion for all beings. He was humble at heart and was listed among the clerks. Traveling back and forth between the capital and the provinces, his mind was always focused on reciting the sutra. Fearing that he would encounter acquaintances, he always carried the sutra when traveling. On the day of his death, he felt a strange fragrance filling the room, which his relatives and neighbors also smelled. After being buried for ten years, his wife died and was to be buried with him. Taking the opportunity, they opened the tomb and saw that his tongue was still bright red. Therefore, they moved him to a more prominent burial site (see Zhulin).
Li Shanlong of Fengyi
Li Shanlong, a left Jianmen military officer from Fengyi, died suddenly during the Wude period of the Tang Dynasty. His heart was still warm when touched, and his family could not bear to bury him. On the seventh day, he revived and said: 'Initially, I was chased by a messenger to the front of King Yama's hall, where I saw thousands of prisoners. King Yama asked me: 'What meritorious deeds have you done?' I replied: 'I have recited two volumes of the Lotus Sutra.' King Yama praised, 'Excellent!' King Yama then ordered a seat to be set up and invited me to recite the sutra. I chanted the first chapter, Introduction, of the Wonderful Dharma Lotus Flower Sutra. King Yama said: 'Stop for now.' I then stepped down from the seat. Looking back, all the prisoners had flown away into the sky. King Yama praised the merit of reciting the sutra, which enabled those who heard it to be liberated. King Yama then sent me to be reborn and ordered a messenger to lead me to tour the various hells. I saw a tall iron city with a roof covering it, and many small windows on the sides. Men and women flew into it but could not come out again.' I felt sadness and fear, and I chanted 'Namo Buddha (Homage to the Buddha)', asking the messenger to let me out. I also saw cauldrons of boiling soup and other things. The messenger said: 'You are now able to avoid these, all because of the power of the sutra. When you return, you should prepare a meal for me.' I immediately agreed.' After reviving, he saw his relatives preparing funeral equipment. He immediately had them prepare food by the water to offer as a sacrifice. Suddenly, three people appeared and thanked him, saying: 'You have not broken your promise.' Then they disappeared (see Taiping Guangji).
Linghu Yuangui of Longzhou
貞觀五年。隆州巴西縣令狐元軌。信重佛法。寫法華．金剛．涅槃等經。恐致訛誤。遂憑土抗禪師撿校。寫已即帶往岐州莊所。一日佗行。其莊為外火延燒。一時蕩盡。元軌回嗟嘆莫窮。因令人撥灰取金銅軸頭。忽見諸經宛然。潢色猶不改。但金剛般若首題焦黑。自言所因。乃初寫時。有官人能書。其人行急。不暇潔凈直爾書之。由是被焚。其人現在。瑞經亦存。乃京師西明寺主神察師目見說之(出南山三寶感通錄)。
河東董雄
董雄。河東人。唐貞觀中為大理丞。正信奉佛。蔬食彌年。后因事與同列李敬玄．王欣俱被囚縶。雄專念法華普門品滿三千遍。以求脫免。忽於一夜枷鎖自落。獄吏驚怛。又重鎖封札而去。雄更諷誦至五鼓時。鎖仍脫落。敬玄素不信佛。及見雄此事。方知佛法之靈。王欣亦念八菩薩尊號三萬遍。與雄等俱得免罪(法苑珠林)。
隴城袁志通
袁志通。隴城縣人。幼年便持齋戒。誦法華．金剛二經。年二十點入軍。差征八蠻。去家萬里。在路持誦不絕。至南界。軍敗。多被損傷。恓惶不已。忽有五人乘馬在前。最後一人謂通曰。汝修善果。誦唸經文。余等善眾守護。不能為害。汝行七里許。有一塔。可入中隱。蠻即還營矣。又見二僧謂通曰。檀越以讀誦力。故
【現代漢語翻譯】 現代漢語譯本： 貞觀五年，隆州巴西縣的縣令狐元軌，非常信奉佛法，抄寫法華經（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）、金剛經（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經）、涅槃經（Mahāparinirvāṇa Sūtra，大般涅槃經）等經典。他擔心抄寫過程中出現錯誤，於是請土抗禪師幫忙校對。抄寫完畢后，他將這些經書帶到岐州的莊園。一天，莊園遭遇火災，被大火燒燬殆盡。狐元軌回來后，悲痛萬分。他讓人撥開灰燼，想找回金銅的經軸頭。突然，他發現所有的經書都完好無損，紙張的顏色都沒有改變。只有《金剛般若經》的標題部分被燒焦了。他自己說，這是因為當初抄寫這部經的時候，有一位擅長書法的官員，因為趕時間，沒有凈手就直接書寫了，所以才會被燒燬。那個人現在還在世。瑞應的經書也還在。這是京城西明寺的主持神察師親眼所見並講述的（出自南山《三寶感通錄》）。
河東董雄
董雄，河東人。唐朝貞觀年間擔任大理丞。他虔誠地信奉佛教，常年吃素。後來因為一些事情，他和同僚李敬玄、王欣一起被囚禁。董雄專心念誦《法華經·普門品》三千遍，祈求能夠脫離困境。一天夜裡，他身上的枷鎖突然自動脫落。獄卒非常驚恐。又重新給他戴上枷鎖並封鎖牢房。董雄繼續誦經，到五更時分，枷鎖再次脫落。李敬玄原本不信佛，看到董雄的這件事，才知道佛法的靈驗。王欣也念誦八菩薩（Eight Bodhisattvas）的尊號三萬遍，和董雄等人一起被免罪（出自《法苑珠林》）。
隴城袁志通
袁志通，隴城縣人。從小就持齋戒，誦讀《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）和《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經》兩部經典。二十歲時被徵召入伍，奉命征討八蠻。離家萬里，在路上誦經從不間斷。到達南方的邊境時，軍隊戰敗，很多人傷亡，非常狼狽。忽然有五個人騎馬出現在他面前，最後一個人對袁志通說：『你修習善果，誦唸經文，我們這些善神會守護你，不會讓你受到傷害。你走七里左右，會有一座塔，可以進入其中躲避，蠻人就會回營了。』他又看見兩位僧人對袁志通說：『檀越（dānapati，施主）因為讀誦經文的力量，所以...
【English Translation】 English version: In the fifth year of the Zhenguan era, Linghu YuanGui, the magistrate of Brazil County in Longzhou, deeply believed in Buddhism. He transcribed the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), the Nirvana Sutra (Mahāparinirvāṇa Sūtra), and other scriptures. Fearing errors in the transcription, he asked Chan Master Tukang to proofread them. After the transcription was completed, he took these scriptures to his manor in Qizhou. One day, while he was away, his manor was consumed by an external fire, and everything was reduced to ashes. YuanGui returned and lamented endlessly. He then ordered people to sift through the ashes to retrieve the gold and copper scroll axles. Suddenly, he saw that all the scriptures were intact, and the color of the paper had not changed. Only the title of the Diamond Prajna Sutra was charred black. He himself said that this was because when he first transcribed this sutra, an official who was skilled in calligraphy, being in a hurry, did not purify his hands before writing. Therefore, it was burned. That person is still alive. The auspicious scriptures also still exist. This was personally seen and recounted by Master Shencha, the abbot of Ximing Temple in the capital (from Nanshan's 'Records of Miraculous Responses of the Three Jewels').
Dong Xiong of Hedong
Dong Xiong was a native of Hedong. During the Zhenguan era of the Tang Dynasty, he served as a judge in the Dali Temple. He faithfully believed in Buddhism and observed vegetarianism for many years. Later, due to some matters, he and his colleagues Li Jingxuan and Wang Xin were imprisoned together. Xiong single-mindedly recited the 'Universal Gate Chapter' of the Lotus Sutra three thousand times, seeking to be released from his predicament. One night, the shackles on his body suddenly fell off by themselves. The prison guards were terrified. They re-shackled him and sealed the cell. Xiong continued to recite the sutra until the fifth watch of the night, and the shackles fell off again. Li Jingxuan had previously disbelieved in Buddhism, but upon seeing this incident with Xiong, he realized the efficacy of the Buddha's teachings. Wang Xin also recited the names of the Eight Bodhisattvas thirty thousand times, and he and Xiong were acquitted together (from 'Dharma Forest of Pearls').
Yuan Zhitong of Longcheng
Yuan Zhitong was a native of Longcheng County. From a young age, he observed vegetarianism and recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra). At the age of twenty, he was drafted into the army and ordered to campaign against the Eight Barbarians. He was ten thousand miles away from home, and he never ceased reciting the scriptures on the road. When he reached the southern border, the army was defeated, and many were injured or killed, causing great distress. Suddenly, five people on horseback appeared before him. The last person said to Zhitong, 'You cultivate good karma and recite the scriptures. We, the benevolent deities, will protect you and will not allow you to be harmed. If you go about seven li, there will be a pagoda. You can enter it to hide, and the barbarians will return to their camp.' He also saw two monks who said to Zhitong, 'Dānapati (donor), because of the power of your recitation of the scriptures, therefore...
適遣五人衛護。汝當精進。恒有善神匡贊。言已乘空而去。自爾凡經三陣。不被寸鐵。蠻平得歸。貞觀八年抱疾命終。見使者追至閻王殿前。王問作何善行。通曰常持法華．金剛二經。齋戒禮懺。王聞合掌稱歎善哉。追勘虛實將來所由。奏天曹撿報。王又索案自尋曰。此人更有六年壽在。告取金床玉幾至殿。安設氈褥。請通上座。誦二經各滿一卷而止。指令典藏使取功德案至內曰。志通誦法華．金剛各一萬遍。禮佛齋懺一一在中。王曰。汝之德業甚深。應更觀地獄。令知罪福不差。使領西行五里。見一大城。樓櫓卻敵。鐵網垂下。門有獄卒。身形長大。手持鐵叉。左右兩立。銅狗在門口吐洋銅流注罪人。十八地獄並在其中。通見戰懼。復詣王所。王曰。汝見地獄。應更勤修。是故我今乞汝長年也。通穌。述之如上(靈瑞集)。
秦州慕容文䇿
大業中。秦州有慕容文䇿。誦法華．金剛晝夜不息。一日忽有二人持文帖一通示云。閻羅大王遣追。汝可便行。䇿驚怕。隨使至一大城。墻郭六重。門戶黑闇。過已便見宮殿。閻王正坐。部衛威嚴。下有男女。諸國殊形。一一唱名。至文䇿。王問行業。䇿答以能誦金剛法華齋戒等事。王合掌。令所由勘典云。未合死。王判放還。䇿西去不知途路。忽偶一沙彌云。可隨
【現代漢語翻譯】 現代漢語譯本：於是（菩薩）派遣五個人衛護他。你應當精進修行，常有善神匡扶贊助。說完就乘空離去。自此以後，志通經歷了三次戰役，都沒有受到一點刀槍的傷害，平定叛亂后得以歸來。貞觀八年，志通因病去世，看見使者追他到閻王殿前。閻王問他生前做了什麼善行。志通回答說，常持誦《法華經》、《金剛經》，齋戒禮懺。閻王聽了，合掌稱讚說：『太好了！』追查覈實他所說是否屬實，以及事情的來由。奏請天曹查閱報告。閻王又自己查閱案卷說：『這個人還有六年壽命。』命令取來金床玉幾到殿上，安置氈褥，請志通上座，誦讀兩部經各滿一卷才停止。命令典藏使取來功德簿到內殿，上面記載：志通誦《法華經》、《金剛經》各一萬遍，禮佛齋懺一一記錄在內。閻王說：『你的德行非常深厚，應該再去觀看地獄，讓你知道罪福的報應沒有差錯。』派人帶領他向西走了五里，看見一座大城，有城樓箭樓和防禦工事，鐵網垂下，門口有獄卒，身形高大，手持鐵叉，左右兩邊站立。銅狗在門口吐出洋銅，流向罪人。十八層地獄都在其中。志通見了，感到恐懼戰慄，又回到閻王那裡。閻王說：『你見了地獄，應該更加勤奮修行。所以我現在賜予你長壽。』志通甦醒過來，講述了以上的事情（出自《靈瑞集》）。
秦州慕容文䇿（人名）
大業年間，秦州有個叫慕容文䇿的人，日夜不停地誦讀《法華經》、《金剛經》。一天，忽然有兩個人拿著一封文書告示他說：『閻羅大王派遣我們來追你，你可以走了。』文䇿驚恐害怕，跟隨使者來到一座大城，城墻有六重，門戶黑暗。過去之後，就看見宮殿，閻王端坐在上面，部下侍衛威嚴。下面有男女，各種國家的不同形貌的人，一一唱名。輪到文䇿時，閻王問他生前做了什麼善行。文䇿回答說，能誦讀《金剛經》、《法華經》，齋戒等等。閻王合掌，命令有關人員查閱典籍，說：『還沒到死的時候。』閻王判決放他回去。文䇿向西走，不知道路。忽然遇到一個沙彌說：『可以跟隨我。』
【English Translation】 English version: Then (the Bodhisattva) dispatched five people to protect him. You should be diligent in your practice, and good spirits will always assist and support you.' Having spoken, he departed into the sky. From then on, Zhi Tong went through three battles without being harmed by any weapon. After the rebellion was quelled, he was able to return. In the eighth year of the Zhenguan era, Zhi Tong died of illness and saw messengers chasing him to the court of King Yama (Yama, the King of the Underworld). The King asked him what good deeds he had done in his life. Zhi Tong replied that he often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), observed fasts, and performed repentance rituals. Upon hearing this, King Yama joined his palms and praised, 'Excellent!' He ordered an investigation to verify the truth of his words and the origin of the matter. He requested a report from the Heavenly Bureau. King Yama then consulted the records himself and said, 'This person has six more years of life remaining.' He ordered that a golden bed and jade table be brought to the hall, a felt mat placed, and Zhi Tong be invited to sit in the upper seat. He was asked to recite each of the two sutras for one full scroll before stopping. He then ordered the curator to bring the merit record to the inner hall, which stated: 'Zhi Tong has recited the Lotus Sutra and the Diamond Sutra ten thousand times each, and his acts of worship, fasting, and repentance are all recorded.' King Yama said, 'Your virtuous deeds are very profound. You should further observe the hells so that you may know that the retribution for sins and blessings is without error.' He sent someone to lead him five miles westward, where he saw a large city with towers, battlements, and defensive structures, with iron nets hanging down. At the gate were prison guards, tall in stature, holding iron forks, standing on either side. Bronze dogs at the entrance spewed molten copper, flowing onto the sinners. All eighteen hells were within. Zhi Tong, upon seeing this, felt fear and trembling and returned to King Yama. King Yama said, 'Having seen the hells, you should be even more diligent in your practice. Therefore, I now grant you longevity.' Zhi Tong awoke and recounted the above events (from Lingrui Ji).
Murong Wence (a personal name) of Qinzhou
During the Daye era, there was a man named Murong Wence in Qinzhou who recited the Lotus Sutra and the Diamond Sutra day and night without ceasing. One day, two men suddenly appeared with a written notice, saying, 'King Yama has sent us to summon you. You may now depart.' Wence was frightened and followed the messengers to a large city with six layers of walls and dark gates. After passing through, he saw a palace where King Yama was seated, surrounded by solemn guards. Below were men and women of various countries and appearances, each called by name. When it came to Wence, King Yama asked him what good deeds he had done in his life. Wence replied that he could recite the Diamond Sutra and the Lotus Sutra, observe fasts, and so on. King Yama joined his palms and ordered the relevant officials to consult the records, saying, 'It is not yet time for him to die.' King Yama decreed that he be released to return. Wence went westward, not knowing the way. Suddenly, he encountered a Shami (novice monk) who said, 'You may follow me.'
吾後來。過六重門。遇黑闇處。沙彌手執明炬遂得出而復生。䇿由此精苦唸誦(靈瑞集)。
絳州癩人
唐絳州孤山陷泉寺有法轍禪師。山行見一癩人在土穴中從師乞食。師憫之。引歸寺中。仍鑿土穴安之。授與衣食。教令誦法華經。其人素不識字。加又凡鄙。師句句授之。終不辭倦。誦之將半。忽夢一僧指教。自後漸覺聰慧。及五六卷。身瘡漸安。一部通利。四大全穌。佛言。經是病之良藥。斯言得矣(靈瑞集)。
京師高文
龍朔年間。京師高表仁孫子高文。嘗讀法華經。一日乘馬出順義門。忽見兩騎追捉。問之。乃曰我是閻王遣來追汝。文慞惶逃避皆不免。即被拽下馬。挽卻頭髮。如同刀割。家人輿歸。至晚穌云。閻王問我何故盜僧果子。因何說三寶之過。遂依法伏罪。無敢措言。王判盜果之罪。合吞鐵丸四百五十枚。四年受之。說過之罪。合耕其舌。因令放釋。遂穌。少選還絕。口如吞物。通身皰赤。有苦楚相。又經一日醒云。某在地獄四日。吞丸乃盡。苦毒不可復言。方欲㧞舌耕之。㧞而不出。勘案所由。乃曰嘗讀法華經。舌不可出。遂放得活。今見在化度寺圓滿師處聽法懺悔云(南山三寶感通錄)。
蕭鏗並婢素玉
龍朔三年。有司元少常伯崔義起夫妻。大不信佛
【現代漢語翻譯】 現代漢語譯本：我後來經過六重門，遇到黑暗的地方，沙彌（年輕的出家人）手持明亮的火炬，我才得以脫困並死而復生。由此可見，精進刻苦地念誦經文是多麼重要。（出自《靈瑞集》）
絳州癩人
唐代絳州孤山陷泉寺有位法轍禪師。他在山中行走時，看見一個癩病患者在土穴中向師傅乞討食物。禪師憐憫他，便帶他回到寺中，並挖了一個土穴安置他，給他提供衣食，教他誦讀《法華經》。這個人原本不識字，而且非常愚笨。禪師一句一句地教他，從不厭倦。當他誦讀到將近一半時，忽然夢見一位僧人指點他。自那以後，他漸漸覺得聰慧起來。誦讀到五六卷時，身上的瘡也漸漸痊癒。整部經書都誦讀通利后，身體的四大（地、水、火、風）也完全恢復了健康。佛說，經書是治療疾病的良藥，這話真是說對了。（出自《靈瑞集》）
京師高文
龍朔年間，京師的高表仁的孫子高文，曾經讀誦《法華經》。一天，他騎馬從順義門出去，忽然看見兩個騎馬的人追趕他，問他們原因，他們說：『我是閻王派來追捕你的。』高文驚慌逃避，但都無法擺脫，隨即被拽下馬，頭髮被抓住，如同刀割一般。家人將他擡回家，到晚上才甦醒，說：『閻王問我為何偷盜僧人的果子，又為何說三寶（佛、法、僧）的過失。』於是他依法認罪，沒有人敢為他辯解。閻王判決他盜果的罪過，要吞下鐵丸四百五十枚，分四年受刑。說三寶過失的罪過，要耕他的舌頭。之後閻王便放了他，於是他甦醒過來。過了一會兒又昏死過去，口中好像在吞東西，全身長滿紅色的皰疹，顯出痛苦的樣子。又過了一天，他醒來說：『我在地獄裡待了四天，吞鐵丸已經吞完了，痛苦得無法形容。正要拔舌耕的時候，卻拔不出來。』經過查問原因，才知道他曾經讀誦《法華經》，所以舌頭拔不出來。於是閻王便放了他，讓他活了下來。現在他在化度寺圓滿師那裡聽法懺悔。（出自《南山三寶感通錄》）
蕭鏗並婢素玉
龍朔三年，有司元少常伯崔義起夫妻，非常不相信佛法。
【English Translation】 English version: Later, I passed through six layers of gates and encountered a place of darkness. A Shami (novice monk) holding a bright torch helped me escape and be reborn. This shows how important it is to diligently and earnestly recite scriptures. (From 'Ling Rui Ji' - Collection of Miraculous Events)
The Leper of Jiang Prefecture
During the Tang Dynasty, at Xianquan Temple on Gushan Mountain in Jiang Prefecture, there was a Chan Master named Fazhe. While walking in the mountains, he saw a leper begging for food from his master in an earthen cave. The master took pity on him and brought him back to the temple, dug an earthen cave for him, provided him with food and clothing, and taught him to recite the 'Lotus Sutra' (Fa Hua Jing). The man was originally illiterate and very dull. The master taught him sentence by sentence, never tiring. When he had recited nearly half of it, he suddenly dreamed of a monk who gave him guidance. From then on, he gradually felt more intelligent. When he recited five or six chapters, the sores on his body gradually healed. After he had recited the entire sutra fluently, his four elements (earth, water, fire, and wind) were completely restored to health. The Buddha said that scriptures are good medicine for curing diseases, and this saying is indeed true. (From 'Ling Rui Ji' - Collection of Miraculous Events)
Gao Wen of the Capital
During the Longshuo era, Gao Wen, the grandson of Gao Biaoren in the capital, once recited the 'Lotus Sutra' (Fa Hua Jing). One day, he rode a horse out of Shunyi Gate and suddenly saw two riders chasing him. When he asked them why, they said, 'We are sent by Yama (the King of Hell) to arrest you.' Gao Wen panicked and tried to escape, but could not get away. He was immediately dragged off his horse, and his hair was pulled as if cut by a knife. His family carried him home, and he woke up in the evening, saying, 'Yama asked me why I stole the monks' fruits and why I spoke ill of the Three Jewels (Buddha, Dharma, Sangha).' So he confessed his sins according to the law, and no one dared to speak for him. Yama sentenced him to swallow four hundred and fifty iron balls for the sin of stealing fruit, to be served over four years. For the sin of speaking ill of the Three Jewels, he was to have his tongue plowed. Then Yama released him, and he woke up. After a while, he fainted again, his mouth as if swallowing something, and his whole body covered with red blisters, showing a painful expression. After another day, he woke up and said, 'I was in hell for four days, and I have swallowed all the iron balls, the pain was indescribable. Just as they were about to pull out my tongue to plow it, they couldn't pull it out.' After investigating the reason, they found out that he had once recited the 'Lotus Sutra' (Fa Hua Jing), so his tongue could not be pulled out. So Yama released him and allowed him to live. Now he is listening to the Dharma and repenting at Master Yuanman's place in Huadu Temple. (From 'Nanshan Sanbao Gantong Lu' - Record of Miraculous Responses of the Three Jewels of Nanshan)
Xiao Keng and his Maid Suyu
In the third year of Longshuo, Cui Yiqi, the Shaochangbo of Yousi Yuan, and his wife, did not believe in Buddhism at all.
。法其妻之父蕭鏗。辛酒不入門。專誦法華．般若數千遍。一日妻亡。為修三七。齋次。乃附婢使素玉曰。我生時雖聞有地獄而不之信。今受苦不可言。茲由汝等為我轉經然燈遂得暫歸。我過幾日更來將素玉去冥司矣。至期果然素玉暴死。乃見一大城官府。夫人入別院。須臾火鑊鐵床總至。夫人受諸苦楚。忽見父蕭鏗坐蓮華臺語素玉曰。我女生時不用我語。不信善惡。常多瞋妒。今受此苦。汝歸可語兒女作諸功德。使之解脫。爾時又見一婆羅門僧從空中下。教素玉誦法華．金剛．藥師經一遍。並作梵聲而誦。素玉並解言音。如是三日。素玉乃穌。具言上事。時有薛將軍聞而敬之。設齋迎素玉。令試其經。及升座誦之。一字無遺。座中有梵僧合掌嘆曰。一如西域。語音無異。合衆驚訝。薛遂申奏天子。天子嘆曰。百僚亦有不信佛法者。冥道若此。可不懼焉。朝貴並聞。咸生正信(咸通錄)。
撫州優婆塞
撫州有華藏寺。在縣南七十步。于昔李唐朝號光度寺。蓋唐有優婆塞於此地專誦蓮經。一日忽見老叟言。是潭陂七郎君(潭陂七郎君廟在郡祀典)告曰。愿輟誦持少頃。假道以過。且曰當爲營建精舍。是夕雷電風雨大作。曉霽遽見棟樑椽桷萃疊其上。爾後優婆塞歸寂。以全身塔于寺南。至本朝祥符年中。塔
【現代漢語翻譯】 現代漢語譯本：蕭鏗是某人的岳父。他不飲酒，專心誦讀《法華經》和《般若經》數千遍。一天，他的妻子去世，他為她做了二十一天的法事。在齋戒期間，他竟然附身在婢女素玉身上說：『我活著的時候雖然聽說過地獄，但並不相信。現在我所受的苦難以言說。這是因為你們為我轉經、點燈，我才能暫時回來。過幾天我還要來，把素玉帶到陰間去。』到了約定的日子，素玉果然暴死。她看到一座巨大的城池和官府。夫人被帶到另一個院子里。不久，火鑊和鐵床等刑具都來了，夫人遭受各種苦楚。忽然，她看見父親蕭鏗坐在蓮花臺上對素玉說：『我的女兒在世的時候不聽我的話，不相信善惡報應，常常充滿嗔恨和嫉妒，現在才受這樣的苦。你回去可以告訴她的兒女們多做功德，使她解脫。』這時，又看見一位婆羅門僧從空中下來，教素玉誦讀《法華經》、《金剛經》和《藥師經》一遍，並用梵語誦讀。素玉都理解這些語言。這樣過了三天，素玉就甦醒了，詳細地講述了上面的事情。當時有一位薛將軍聽說了這件事，非常敬佩，設齋宴請素玉，讓她嘗試誦經。素玉升座誦經，一字不漏。座中有一位梵僧合掌讚歎說：『完全和西域一樣，語音沒有差別。』在場的人都感到驚訝。薛將軍於是上奏天子。天子感嘆說：『朝廷官員中也有不相信佛法的人，陰間的道理竟然是這樣，怎能不害怕呢？』朝廷貴族們都聽說了這件事，都產生了正信（出自《咸通錄》）。 撫州有位優婆塞 撫州有華藏寺（位於撫州南七十步），在以前的李唐王朝被稱為光度寺。從前唐朝有一位優婆塞（在家男居士）在這裡專心誦讀《蓮經》。一天，他忽然看見一位老翁說，他是潭陂七郎君（潭陂七郎君廟在郡里是祭祀對像），請求停止誦經一會兒，讓他借道通過，並且說會為他建造精舍。當天晚上，雷電交加，風雨大作。天亮后，人們突然看見棟樑椽桷堆積在那裡。此後，這位優婆塞去世，全身被安葬在寺廟南邊的塔里。到了本朝祥符年間，塔...
【English Translation】 English version: Xiao Keng was the father-in-law of someone. He abstained from alcohol and devoted himself to reciting the Lotus Sutra (法華經) and the Prajna Sutra (般若經) thousands of times. One day, his wife passed away, and he performed rituals for her for twenty-one days. During the fasting period, he possessed a maid named Su Yu, saying, 'When I was alive, although I had heard of hell, I did not believe in it. Now, the suffering I endure is indescribable. It is because you have recited scriptures and lit lamps for me that I can temporarily return. In a few days, I will come again and take Su Yu to the underworld.' On the appointed day, Su Yu suddenly died. She saw a huge city and government office. The lady was taken to another courtyard. Soon, instruments of torture such as fiery cauldrons and iron beds arrived, and the lady suffered all kinds of torments. Suddenly, she saw her father, Xiao Keng, sitting on a lotus platform, saying to Su Yu, 'My daughter did not listen to me when she was alive, did not believe in good and evil retribution, and was often full of anger and jealousy, which is why she is suffering so much now. When you return, you can tell her children to perform meritorious deeds to liberate her.' At this time, she also saw a Brahmin monk descending from the sky, teaching Su Yu to recite the Lotus Sutra (法華經), the Diamond Sutra (金剛經), and the Medicine Buddha Sutra (藥師經) once each, and to recite in Sanskrit. Su Yu understood all these languages. After three days, Su Yu woke up and recounted the above events in detail. At that time, a General Xue heard about this and was very respectful. He hosted a vegetarian feast for Su Yu and asked her to try reciting the scriptures. Su Yu ascended the seat and recited the scriptures without missing a single word. A Brahmin monk in the audience clasped his hands and exclaimed, 'It is exactly like in the Western Regions, the pronunciation is no different.' Everyone present was amazed. General Xue then reported this to the Emperor. The Emperor sighed and said, 'There are also officials in the court who do not believe in Buddhism. The principles of the underworld are like this, how can we not be afraid?' The nobles of the court all heard about this and developed righteous faith (from Xiantong Records (咸通錄)). There was an Upasaka in Fuzhou In Fuzhou, there is the Huazang Temple (華藏寺), located seventy steps south of the county. In the former Li Tang Dynasty, it was called Guangdu Temple (光度寺). In the Tang Dynasty, there was an Upasaka (優婆塞, a lay male devotee) who devoted himself to reciting the Lotus Sutra (蓮經) here. One day, he suddenly saw an old man who said he was the Seventh Lord of Tanpi (潭陂七郎君, Tanpi Seventh Lord Temple is a place of worship in the prefecture), requesting him to stop reciting the scriptures for a moment to allow him to pass through, and saying that he would build a 精舍 for him. That night, there was thunder, lightning, wind, and rain. At dawn, people suddenly saw beams and rafters piled up there. After that, the Upasaka passed away, and his whole body was buried in a pagoda south of the temple. In the Xiangfu year of this dynasty, the pagoda...
內忽生蓮華七朵。舉郡異之。太守申奏。改賜今額(撫州圖經)。
冀州張秉
張秉知冀州。日有盜劫民財。又奸其女子。父母告訴。公怒。命設架釘盜于門。三日即醢之。議者快焉。后數歲。忽被攝至陰府。聞殿上珠箔下厲聲曰。張秉爭得非法殺人命。引到獄面對之。即見一囚血肉淋漓。泣曰。爾非法殺我。今無受生處。公方憶是冀州之賊。即詬之曰。糜汝萬軀未足雪彼父母之恥。尚敢訴乎。旁有一吏曰。五刑自有常典。亦不得憾其訴矣。公視之。乃從事河陽日一幕典。公曰為之柰何。曰幸公算未盡。但遣其受生即可。公窘怖叩吏所遣之術。吏曰遣功之大無如妙法蓮華經。公即許誦百部。添至千部囚亦不捨。吏曰不必爾多。但貴長久。何似日持一部終身不忘耶。秉依言諾之。囚忽釋去。秉既再穌。即畢世不忘持誦矣(樂善集)。
無為軍李遇
紹興二十八年。無為軍指使李遇迎新郡太守于城西。既行十餘里。聞尚遠。遂還家。忽見百許人從路傍出。皆如三五歲兒。大呼而前。合圍擊之。李初不懼與相歐。每奮拳必十數輩仆地。才仆即起。已散複合。如是數四。有躍而登肩取巾搊發者。李益窘走不可脫。且擊且前。俄一老叟布袍草屨。不知自何來。厲聲咄曰。此官人常持法華經。若損他豈不
【現代漢語翻譯】 現代漢語譯本： 內里忽然生出七朵蓮花，整個郡都對此感到驚異，太守上報朝廷，朝廷更改並賜予了現在的匾額（撫州圖經）。 冀州張秉 張秉擔任冀州長官時，每天都有盜賊搶劫百姓的財物，甚至強姦他們的女兒。受害者的父母前來告狀，張秉非常憤怒，命令設定刑架，將盜賊釘在城門上，三天後就將他剁成肉醬。人們都覺得很痛快。幾年后，張秉忽然被帶到陰間。他聽到大殿上珠簾後傳來嚴厲的聲音說：『張秉爭辯說自己並非非法殺人。』然後把他帶到監獄與那人對質。他立刻看到一個囚犯渾身血肉模糊，哭著說：『你非法殺害我，我現在沒有可以投胎的地方。』張秉這才想起他是冀州的盜賊，立刻斥責他說：『把你剁成一萬塊都不足以消除那些父母的恥辱，還敢來告狀？』旁邊有一個官吏說：『五刑自有常法，也不能阻止他申訴啊。』張秉仔細一看，原來是自己擔任河陽從事時的一個下屬。張秉問：『那該怎麼辦？』官吏說：『幸好你的壽命還沒到頭，只要讓他去投胎就可以了。』張秉驚慌恐懼，詢問官吏讓他投胎的方法。官吏說：『遣送功德最大的莫過於《妙法蓮華經》（Myoho-Renge-Kyo）。』張秉立刻答應誦讀一百部，後來增加到一千部，囚犯還是不肯放過他。官吏說：『不必讀這麼多，重要的是長久堅持。不如每天誦讀一部，終身不忘。』張秉按照官吏的話答應了。囚犯忽然被釋放了。張秉醒來后，終生不忘誦讀《妙法蓮華經》。 無為軍李遇 紹興二十八年，無為軍的指揮使李遇到城西迎接新來的郡太守。走了十幾里路，聽說還很遠，於是就回家了。忽然看見一百多個人從路邊出來，都像三五歲的孩子，大聲叫喊著衝上來，把他圍住攻擊。李遇起初並不害怕，和他們搏鬥。每次揮拳，都有十幾個人倒在地上，但剛倒下就又站起來，散開后又重新合攏。像這樣反覆幾次，有人跳起來爬到他肩上，抓他的頭巾和頭髮。李遇越來越窘迫，想逃脫卻逃不掉，只能一邊打一邊往前走。忽然，一個穿著粗布袍子、腳穿草鞋的老翁，不知道從哪裡冒了出來，厲聲喝道：『這位官人經常誦持《法華經》（Hokke-kyo），如果傷害了他，難道不怕觸怒神靈嗎？』
【English Translation】 English version: Inside, seven lotus flowers suddenly bloomed. The entire prefecture was amazed by this. The prefectural governor reported it to the court, and the court changed and bestowed the current plaque (Gazetteer of Fuzhou). Zhang Bing of Ji Prefecture When Zhang Bing was in charge of Ji Prefecture, there were daily robberies of the people's property, and even rapes of their daughters. The victims' parents came to complain, and Zhang Bing was very angry. He ordered a rack to be set up and the thief nailed to the city gate. Three days later, he had him minced into meat paste. People felt it was satisfying. Several years later, Zhang Bing was suddenly taken to the underworld. He heard a stern voice from behind the beaded curtain in the hall, saying: 'Zhang Bing argues that he did not illegally kill anyone.' Then he was taken to the prison to confront the person. He immediately saw a prisoner covered in blood and gore, crying and saying: 'You illegally killed me, and now I have nowhere to be reborn.' Zhang Bing then remembered that he was the thief from Ji Prefecture, and immediately scolded him, saying: 'Even if I minced you into ten thousand pieces, it would not be enough to erase the shame of those parents. How dare you complain?' A clerk beside him said: 'The five punishments have their own constant laws, and you cannot prevent him from complaining.' Zhang Bing looked closely and realized it was a subordinate from his days as an official in Heyang. Zhang Bing asked: 'What should be done?' The clerk said: 'Fortunately, your lifespan has not yet ended, just let him be reborn.' Zhang Bing was alarmed and frightened, and asked the clerk for the method to let him be reborn. The clerk said: 'Nothing is greater than the Myoho-Renge-Kyo (Wonderful Dharma Lotus Flower Sutra) for sending merit.' Zhang Bing immediately agreed to recite it one hundred times, and later increased it to one thousand times, but the prisoner still refused to let him go. The clerk said: 'It is not necessary to recite so many, what is important is to persist for a long time. How about reciting one chapter every day and never forgetting it for the rest of your life?' Zhang Bing agreed according to the clerk's words. The prisoner was suddenly released. After Zhang Bing woke up, he never forgot to recite the Myoho-Renge-Kyo for the rest of his life. Li Yu of Wuwei Army In the twenty-eighth year of Shaoxing, Li Yu, the commander of the Wuwei Army, went to the west of the city to welcome the new prefectural governor. After walking more than ten li, he heard that it was still far away, so he returned home. Suddenly, he saw more than a hundred people coming out from the roadside, all like three- or five-year-old children, shouting loudly and rushing up to surround and attack him. Li Yu was not afraid at first and fought with them. Every time he punched, more than a dozen people would fall to the ground, but they would get up as soon as they fell, scattering and then regrouping. After repeating this several times, some people jumped up and climbed onto his shoulders, grabbing his headscarf and hair. Li Yu became more and more embarrassed and could not escape, so he could only fight and move forward. Suddenly, an old man wearing a coarse cloth robe and straw sandals, not knowing where he came from, shouted sternly: 'This official often recites the Hokke-kyo (Lotus Sutra), if you harm him, are you not afraid of offending the spirits?'
累我。叱令退。鬼遂散。老人亦不見。李回及門。不能行。門卒扶以歸。至家惛不醒。諸子揭衣視之。但青痕遍體。即就其處招䰟。請僧誦蓮經。涉半年餘。始能䇿杖而行。老人疑土地神云(夷堅丁志)。
臺州左伸
左伸。臺之臨海人。謙恭端直。治家不以非義取毫芒之利。年未及壯。即從東掖神照法師受菩薩戒。自是堅持。凡臨齋日中食外。湯劑亦不進。刻西方聖像。專勤香火。誦法華經三千四百部。金剛般若二萬遍。起橋甃路。賑䘏孤窮。紹聖三年臥疾。乃強起厲聲稱佛。將啟手足。命子僧凈圓開法華大義。增受戒法。尋夢三人顏色瑩潔。立於江皋相召登船。瞥然西邁。夢覺即請僧諷彌陀經經。未徹乃曰。吾已見佛光。生凈土必矣。遂起沐浴更衣。告以勿泣。即稱佛捏印怡然而逝(寶珠集)。
臨安府范儼
范儼。仁和縣人。常時蔬食。不涉世緣。其子不能治家。儼不之顧。但云。我自是寄客耳。於是日讀法華經。專心不懈。復書寫是經一部。大觀中年七十餘。偶呼甥徐侃曰。汝當爲吾治後事。吾秪三兩日在。侃續聞儼在佛堂中高聲呼普賢菩薩。應諾數番。多雲固是兩字。侃問之。答曰我見普賢乘六牙白象。光明射我。純作金色。以謂我看法華經念彌陀佛得生凈土。故來相報。汝明日
【現代漢語翻譯】 現代漢語譯本：
我感到疲憊。我大聲斥責，命令它們退去。鬼怪們於是散去，老人也不見了。李回到家門口，已經無法行走，門衛攙扶他回家。到家后，他昏迷不醒。他的兒子們掀開他的衣服檢視，只見他全身佈滿青色的痕跡。他們就在他昏倒的地方招魂，請僧人誦讀《蓮經》。過了半年多，他才能夠拄著枴杖行走。人們懷疑那老人是土地神。（《夷堅丁志》） 臺州左伸 左伸，臺州臨海縣人，謙虛恭敬，為人正直。管理家業，不以不正當的手段獲取絲毫利益。還未成年時，就跟隨東掖山神照法師受了菩薩戒。從此以後，他堅持戒律，凡是齋日，除了中午的飯食外，湯藥也不喝。他雕刻西方聖像，專心致志地供奉香火，誦讀《法華經》三千四百部，《金剛般若經》二萬遍。他還修橋鋪路，賑濟救助孤兒和窮人。紹聖三年，他臥病在床，於是勉強起身，大聲稱念佛號，想要伸開手腳，命令他的兒子僧凈圓講解《法華經》的大義，並增加受戒的次數。不久，他夢見三個人，容貌光潔，站在江邊召喚他登船。轉眼間，船向西駛去。醒來后，他立即請僧人誦讀《彌陀經》。還沒誦完，他就說：『我已經看見佛光，必定能往生凈土了。』於是起身沐浴更衣，告訴家人不要哭泣。然後稱念佛號，結手印，安詳地去世了。（《寶珠集》） 臨安府范儼 范儼，仁和縣人，經常吃素，不參與世俗事務。他的兒子不能管理家業，范儼也不過問，只是說：『我只不過是個寄居者罷了。』於是他每天誦讀《法華經》，專心不懈。又書寫了一部《法華經》。大觀年間，他七十多歲，偶然呼喚外甥徐侃說：『你應當為我準備後事，我只有三兩天的時間了。』徐侃後來聽到范儼在佛堂中高聲呼喚普賢菩薩（Samantabhadra），應答了好幾聲，大多說『固是』兩個字。徐侃問他，他回答說：『我看見普賢（Samantabhadra）菩薩乘坐六牙白象，光明照耀著我，完全是金色的。他認為我看《法華經》，念彌陀佛（Amitābha），能夠往生凈土，所以來告訴我。你明天』
【English Translation】 English version:
I felt exhausted. I scolded loudly, ordering them to leave. The ghosts then dispersed, and the old man also disappeared. Li returned to his gate, unable to walk, and the gatekeeper helped him home. Upon arriving home, he fell into a coma. His sons lifted his clothes to examine him, only to find blue marks all over his body. They then summoned his spirit at the place where he had fainted, and invited monks to recite the Lotus Sutra. After more than half a year, he was finally able to walk with a cane. People suspected that the old man was the local earth god. (From 'Yijian Dingzhi') Taizhou Zuo Shen Zuo Shen, a native of Linhai County in Taizhou, was humble, respectful, and upright. He managed his household without taking even the slightest advantage through unjust means. Before reaching adulthood, he received the Bodhisattva precepts from Dharma Master Shenzhao of Dongye Mountain. From then on, he upheld the precepts, and on fasting days, he would not take any medicine or soup besides his midday meal. He carved Western sacred images, dedicated himself to offering incense, and recited the Lotus Sutra 3,400 times and the Diamond Prajna Sutra 20,000 times. He also built bridges, paved roads, and provided relief to orphans and the poor. In the third year of Shaosheng, he fell ill in bed, so he forced himself to get up, loudly chanted the Buddha's name, and attempted to stretch his limbs. He ordered his son, the monk Jingyuan, to explain the profound meaning of the Lotus Sutra and to increase the number of times he received the precepts. Soon after, he dreamed of three people with radiant faces standing on the riverbank, beckoning him to board a boat. In an instant, the boat sailed westward. Upon waking from the dream, he immediately asked monks to recite the Amitabha Sutra. Before they had finished reciting, he said, 'I have already seen the Buddha's light and will surely be reborn in the Pure Land.' He then got up, bathed, changed his clothes, and told his family not to weep. Then, chanting the Buddha's name and forming mudras, he passed away peacefully. (From 'Baozhu Ji') Lin'an Prefecture Fan Yan Fan Yan, a native of Renhe County, often ate vegetarian food and did not involve himself in worldly affairs. His son was unable to manage the household, but Fan Yan did not concern himself with it, simply saying, 'I am merely a guest here.' Therefore, he read the Lotus Sutra daily, with unwavering focus. He also transcribed a copy of the sutra. In the middle of the Daguan era, when he was over seventy years old, he happened to call out to his nephew Xu Kan, saying, 'You should prepare my funeral arrangements, for I only have two or three days left.' Xu Kan later heard Fan Yan in the Buddha hall loudly calling out to Samantabhadra Bodhisattva, responding several times, mostly saying the two words 'Gu Shi' ('Indeed it is'). Xu Kan asked him about it, and he replied, 'I saw Samantabhadra Bodhisattva riding a six-tusked white elephant, its light shining upon me, completely golden. He believes that because I read the Lotus Sutra and recite Amitābha Buddha, I will be reborn in the Pure Land, so he came to inform me. You tomorrow'
卯時當行。吾與彼佛同來接引。我從此應諾也。至時儼即唸佛菩薩。便睹眾聖授手。自稱儼是何人。得佛菩薩接引。連言實是難當。遂就座合掌瞑目而去(寶珠集)。
嵩山晁待制
徽宗皇帝朝中書待制晁說之。字以道。文元公四世孫也。文元以太子少傅歸老清豐。心逸日休。歸向佛乘。著法藏碑。金道院集行於世。明理之妙。儒墨宗之。待制家學有素。遍閱釋典。因官至四明。參延慶明智法師中立。得臺教淵䆳。宗曉嘗讀公嵩山集中有數篇盛演天臺一念三千境觀等法。觀其所造。非梁敬之再出無以為並駕也。公之孫。名子健。有記曰。先祖學天臺智者之教。日誦法華經。道號天臺教僧。又曰老法華。睹茲所謂。足知公受用圓妙佛乘蕰藉其不淺矣。
明州陸郎中
陸沅道。號省庵居士。住明之橫溪。文章左丞陸佃之孫。官至刑部都官郎中。任福建提舉。丁母憂而歸。中交代鄭興裔之言。閑退於家。客至必合爪而言曰。某與鄭無隙。此歷劫中冤耳。果此心不忘。必彼此酬酢無了時也。余謹當以善法而解之。遂一志持蓮經。每晨起即澡浴更衣。入凈室中焚香加趺。目不佗瞬。首唱偈曰。盥手清晨貝葉開。不求諸福不禳災。世緣斷處從佗斷。劫火光中舞一回。然後開卷而讀。不緩不急。聲如貫珠。
【現代漢語翻譯】 現代漢語譯本：卯時將至，阿彌陀佛與我一同前去接引他。我在此應允此事。到時，嚴某人便唸誦佛菩薩的名號，隨即看見眾多聖眾伸出手來。他自稱嚴某人是何德何能，竟能得到佛菩薩的接引，連聲說實在是不敢當。於是就地結跏趺坐，合掌瞑目而逝。（出自《寶珠集》）
嵩山晁待制
徽宗皇帝時期的朝中中書待制晁說之（Chao Shuo-zhi），字以道。是文元公的四世孫。文元公以太子少傅的身份告老還鄉，在清豐安度晚年，心情閒適，日益修養身心，歸心於佛法。他撰寫了《法藏碑》，《金道院集》流傳於世，其中闡明的道理精妙，儒家和墨家都尊崇他。晁待制家學淵源深厚，博覽佛經。因做官到了四明，參拜了延慶寺的明智法師中立，得到了天臺宗的精髓。宗曉曾經讀過他的《嵩山集》，其中有數篇文章盛讚天臺宗的一念三千境觀等法門。觀其所作，如果不是梁敬之（Liang Jing-zhi）再世，無人能與之並駕齊驅。晁待制的孫子，名叫子健，有記載說，先祖學習天臺智者（Zhi Zhe）大師的教義，每日誦讀《法華經》，道號天臺教僧，又被稱為老法華。由此可見，晁說之對於圓滿微妙的佛法的領悟和積累是相當深厚的。
明州陸郎中
陸沅道（Lu Yuan-dao），號省庵居士，住在明州的橫溪。是文章左丞陸佃（Lu Dian）的孫子，官至刑部都官郎中，擔任福建提舉。因母親去世而辭官回家。他記住了交代他的鄭興裔（Zheng Xing-yi）的話，在家閑居。客人來訪，他必定合掌說道：『我與鄭某人並無嫌隙，這只是歷劫以來的冤業罷了。』如果心中不忘此事，必定會彼此酬酢無休無止。我應當用善法來化解它。』於是他一心持誦《蓮經》。每天早晨起床后，便沐浴更衣，進入凈室中焚香，結跏趺坐，目不轉睛。首先唱誦偈語說：『盥手清晨貝葉開，不求諸福不禳災。世緣斷處從佗斷，劫火光中舞一回。』然後打開經卷誦讀，不快不慢，聲音如貫珠一般。
【English Translation】 English version: The time of Mao (5-7 AM) is approaching. Amitabha Buddha and I will go together to receive him. I hereby promise this. When the time comes, Yan will recite the names of the Buddhas and Bodhisattvas, and immediately see many saints extending their hands. He will proclaim, 'Who am I, Yan, that I should be received by the Buddhas and Bodhisattvas?' He will repeatedly say that he is truly unworthy. Then he will sit cross-legged, put his palms together, close his eyes, and pass away. (From the Baozhu Collection)
Prefect Chao of Mount Song
Chao Shuo-zhi, styled Yidao, was a court secretary in the reign of Emperor Huizong. He was a fourth-generation descendant of Duke Wenyuan. Duke Wenyuan retired to Qingfeng as the Junior Tutor of the Crown Prince, enjoying a leisurely and restful life, and devoted himself to Buddhism. He wrote the 'Dharma Treasury Stele,' and the 'Jin Daoyuan Collection' circulated in the world. The principles he elucidated were profound, and both Confucianists and Mohists revered him. Prefect Chao had a solid family education and extensively read Buddhist scriptures. Because he served as an official in Siming, he visited the Chan master Zhongli of Yanqing Temple and obtained the essence of the Tiantai teachings. Zongxiao once read several articles in his 'Mount Song Collection' that praised the Tiantai doctrine of 'a single thought is three thousand realms.' Judging from his works, unless Liang Jing-zhi were to reappear, no one could match him. Prefect Chao's grandson, named Zijian, recorded that his ancestor studied the teachings of the Tiantai master Zhi Zhe, recited the Lotus Sutra daily, and was known by the Dharma name Tiantai Teaching Monk, and also called Old Lotus. From this, we can know that Prefect Chao's understanding and accumulation of the perfect and subtle Buddhist teachings were quite profound.
Secretary Lu of Mingzhou
Lu Yuan-dao, styled Sheng'an Layman, lived in Hengxi, Mingzhou. He was the grandson of Lu Dian, the Left Assistant Secretary. He served as a Secretary in the Ministry of Justice and as the Circuit Intendant of Fujian. He returned home due to his mother's death. He remembered the words of Zheng Xing-yi, who had entrusted him with a message, and lived in seclusion at home. When guests visited, he would always put his palms together and say, 'I have no grudges against Zheng. This is just karmic retribution from past lives.' If I do not forget this matter, we will inevitably be entangled in endless reciprocation. I should resolve it with good Dharma.' Therefore, he single-mindedly recited the Lotus Sutra. Every morning, he would bathe and change his clothes, enter the clean room, burn incense, sit cross-legged, and keep his eyes fixed. He would first chant the verse: 'Washing hands, the palm-leaf opens in the clear morning, I seek no blessings, nor avert calamities. When worldly ties are severed, let them be severed, I will dance once in the light of the kalpa fire.' Then he would open the scripture and read it, neither too fast nor too slow, his voice like a string of pearls.
日一遍者三十年。年登八帙。增至三部。賦詩見意。有清晨三度到靈山之句。即以紙界方窠劃滿百部為一圖。子積成巨軸。總其數則九千四百八十五矣。計其卷則六萬六千三百九十五矣。餘暇又閱毗盧大藏。凡是臺教．律部．少林心宗無不博究。複誦彌陀佛號。一意西馳。紹熙五年壽八十五。四月六日索湯凈身冠服整容就寢而逝。洎殮入。忽聞蓮華馥郁之氣。偕不知來處。迨挹之蓋。噴之於口鼻中也。是時女人多不聞香。豈五障之所蔽乎。弟華文閣學士陸游。撰公墓誌。具言其事。
明州杜信
鄞之翔鳳鄉。地名管江。有杜信。結倍復社。誦法華經。乃辟屋兩間為眾集之所。后時偶一不肖術人蔚遲者居之。因廢其處為烹炮殺戮之地。乾道八年。秋霖大作洪水泛漲。信邊溪而住。雖五架高堂並而漂盪。土石亦不存。其所誦之經隨波而去十餘里。止南海塗地上。過三四日水下。有管山姓金人得之。初啟其袱。則涴以泥水。次觀其經。則表裡清凈無一點沾濕。大哉。佛說讀是經者。水不能漂。睹茲祥異。真為可孚。叔世魔毀佛經者。眾豈知有如是不可滅絕處乎。
明州吳振
慈溪縣有奉公吳振。心務善道。嘗以墨手寫蓮經一部。讀誦不輟。紹熙壬寅歲六月二十日遺漏。眾人奔救。什物流散。火后思
【現代漢語翻譯】 現代漢語譯本 日誦一遍者三十年。年登八帙（八十歲）。增至三部。賦詩見意。有『清晨三度到靈山』之句。即以紙界方窠劃滿百部為一圖。子積成巨軸。總其數則九千四百八十五矣。計其卷則六萬六千三百九十五矣。餘暇又閱毗盧大藏（Vairocana Tripitaka）。凡是臺教（Tiantai Buddhism）、律部（Vinaya Pitaka）、少林心宗（Shaolin Mind Sect）無不博究。複誦彌陀佛號（Amitabha Buddha）。一意西馳。紹熙五年壽八十五。四月六日索湯凈身冠服整容就寢而逝。洎殮入。忽聞蓮華馥郁之氣。偕不知來處。迨挹之蓋。噴之於口鼻中也。是時女人多不聞香。豈五障（Five Obstructions）之所蔽乎。弟華文閣學士陸游。撰公墓誌。具言其事。
明州杜信
鄞之翔鳳鄉。地名管江。有杜信。結倍復社。誦法華經（Lotus Sutra）。乃辟屋兩間為眾集之所。后時偶一不肖術人蔚遲者居之。因廢其處為烹炮殺戮之地。乾道八年。秋霖大作洪水泛漲。信邊溪而住。雖五架高堂並而漂盪。土石亦不存。其所誦之經隨波而去十餘里。止南海塗地上。過三四日水下。有管山姓金人得之。初啟其袱。則涴以泥水。次觀其經。則表裡清凈無一點沾濕。大哉。佛說讀是經者。水不能漂。睹茲祥異。真為可孚。叔世魔毀佛經者。眾豈知有如是不可滅絕處乎。
明州吳振
慈溪縣有奉公吳振。心務善道。嘗以墨手寫蓮經（Lotus Sutra）一部。讀誦不輟。紹熙壬寅歲六月二十日遺漏。眾人奔救。什物流散。火后思
【English Translation】 English version For thirty years, he recited the scriptures once a day. He reached the age of eighty. He increased his recitation to three sections. He expressed his understanding in poems, including the line 'Visiting Ling Mountain (spiritual mountain) three times in the early morning.' He used paper to divide a square grid, filling a hundred sections as one chart. Over time, these accumulated into a large scroll. The total number reached 9,485. The number of volumes totaled 66,395. In his spare time, he also read the Vairocana Tripitaka (collection of Buddhist scriptures). He extensively studied all aspects of Tiantai Buddhism (a school of Mahayana Buddhism), the Vinaya Pitaka (collection of monastic rules), and the Shaolin Mind Sect (a branch of Chan Buddhism). He also recited the name of Amitabha Buddha (Buddha of Infinite Light), focusing his mind westward (towards the Pure Land). In the fifth year of the Shaoxi era, at the age of eighty-five, on the sixth day of the fourth month, he requested hot water to cleanse himself, put on his cap and gown, tidied his appearance, and passed away in bed. After the encoffining, a rich fragrance of lotus flowers was suddenly smelled, coming from an unknown source. When the lid was lifted, the fragrance sprayed into the mouths and noses of those present. At that time, many women did not smell the fragrance. Could it be that they were obstructed by the Five Obstructions (limitations traditionally said to prevent women from attaining Buddhahood)? His younger brother, the Academician of the Huawen Pavilion, Lu You, wrote his epitaph, detailing these events.
Du Xin of Mingzhou
In Xiangfeng Township of Yin, in a place called Guanjiang, there was Du Xin. He formed the Beifu Society and recited the Lotus Sutra (a major Mahayana Buddhist text). He opened two rooms of his house as a gathering place for the community. Later, an unworthy sorcerer named Yu Chi lived there, turning the place into a site for cooking, butchering, and killing. In the eighth year of the Qiandao era, heavy autumn rains caused a great flood. Xin lived by the stream, and his five-bay high hall was completely washed away, with no soil or stones remaining. The scripture he recited floated more than ten miles away with the waves, stopping on the mudflats of the South Sea. After three or four days, when the water receded, a man named Jin from Guanshan found it. When he first opened the wrapping, it was covered in mud and water. But when he looked at the scripture, it was clean inside and out, without a single drop of moisture. How great! The Buddha said that those who read this scripture cannot be drowned by water. Seeing this auspicious sign, it is truly believable. In this degenerate age, when demons destroy Buddhist scriptures, how can people know that there are such indestructible places?
Wu Zhen of Mingzhou
In Cixi County, there was Wu Zhen, who served the public and devoted himself to good deeds. He once hand-copied a Lotus Sutra (a major Mahayana Buddhist text) with ink and recited it without ceasing. On the twentieth day of the sixth month of the Renyin year of the Shaoxi era, there was a fire. People rushed to save the situation, and belongings were scattered. After the fire, thinking
其經。次日方得之於鄰舍。無何欽失第四卷。知已被焚。過七日。男興宗屏瓦礫次。是經端然居其下。但卷初微有所損。四眾睹見。再嘆希奇。其經子孫猶珍奉。一日佛照禪師赴召。過其所振扣。請因留一頌。延陵四一居士。種姓純篤。願力堅剛。親寫蓮華。回祿不壞。聊成山偈。為作證明云。劫火中存七卷經。唯憑一念契天真。騰今輝古渾無變。儘是靈山會上人。育王拙庵德光書。
明州陳世禋
紹熙中。明州西門外巡撿司後有陳世禋。夜夢一異人。冠裳雄偉似王者。呼世禋曰。我有明珠七顆賜汝。禋曰。我家粗如。不敢貪取。王曰。此珠無價寶也。我既賜汝。汝但領去。禋即簽書捧歸安置卓上。俄然放大光明。家人莫不歡喜。覺而思之。雖不知來由。心終以為善相。明辰忽一善友踵門。乃糾人誦蓮經也。遂即發心預會。書名次。忽記所夢七珠與王。將非法王賜我七軸蓮經也。心神感召有如此者。其授經師乃童行謝文彬。由茲一夢。社會翕然。遂得為僧。今猶在也。時多以偈贊之者。延慶慈室法師妙云曰。得珠七顆夢分明。天曉逢人勸誦經。未動齒牙先感應。方知妙法本圓成。報恩退堂禪師慧英曰。夢裡明珠七顆圓。全該妙法匪心傳。只今會得箇中意。盡在春風百草邊。
慶元府汪敬
鄞
【現代漢語翻譯】 現代漢語譯本 其經（指《妙法蓮華經》）。第二天，（他）才從鄰居家得到（經書）。不久，欽（人名）遺失了第四卷，知道已經被焚燬。過了七天，兒子興宗在清理瓦礫時，這部經端正地放在下面，只是卷首稍微有所損壞。四眾弟子親眼看見，再次讚歎神奇。他的子孫仍然珍藏供奉這部經。一天，佛照禪師應召入宮，路過他家，敲門拜訪，（主人）請求（禪師）因此留下一首頌。延陵四一居士，姓氏純正篤厚，願力堅定剛強，親自書寫《蓮華經》，（即使遭遇）火災也不會損壞。姑且寫成山偈，作為證明說：『劫火中儲存七卷經，只憑一念與天真（本性）相契合。超越古今，光輝沒有絲毫改變，都是靈山法會上的人。』育王拙庵德光書。
明州陳世禋
紹熙年間，明州西門外巡檢司後面住著陳世禋。夜裡夢見一位奇異的人，衣冠雄偉，像王者。呼喚世禋說：『我有明珠七顆賜給你。』世禋說：『我家貧寒，不敢貪取。』（那）王說：『這珠是無價之寶啊，我已經賜給你了，你只管領去。』世禋就簽收捧著（明珠）拿回家，安置在桌子上。忽然放出巨大的光明，家人沒有不歡喜的。醒來后思考這件事，雖然不知道來由，心裡始終認為是好的預兆。第二天早上，忽然一位善友來到門前，是召集人誦讀《蓮經》的。於是立刻發心參加法會，在名冊上簽名。忽然想起夢中的七顆珠子和（那位）王，（心想）莫非是法王賜給我七軸《蓮經》啊。心神感應竟然有如此的（事情）。他的授經師是童行謝文彬。由於這個夢，社會上的人都信服了，（謝文彬）於是得以出家為僧，現在還在世。當時很多人用偈語讚頌這件事。延慶慈室法師妙云說：『得到七顆珠子的夢境分明，天亮就遇到人勸說誦經。還沒動嘴就已經有了感應，才知道妙法本來就是圓滿成就的。』報恩退堂禪師慧英說：『夢裡明珠七顆圓潤，完全包含了妙法，不是用心就能傳達的。如今領會了其中的意思，盡在春風吹拂的百草之間。』
慶元府汪敬
鄞
【English Translation】 English version The Sutra (referring to the '妙法蓮華經' - Myofa-renge-kyo, the Lotus Sutra). The next day, (he) obtained (the Sutra) from a neighbor. Before long, Qin (a personal name) lost the fourth scroll, knowing it had been burned. After seven days, his son Xingzong, while clearing rubble, found the Sutra upright beneath it, with only slight damage to the beginning of the scroll. The fourfold assembly witnessed this and marveled at the miracle again. His descendants still treasure and venerate this Sutra. One day, Zen Master Fozhao was summoned to the palace and passed by his house, knocking on the door to pay a visit. (The host) requested (the Zen Master) to leave a verse. Layman Yanling Siyi, with a pure and sincere lineage and firm and steadfast vows, personally transcribed the Lotus Sutra, which remained undamaged even in a fire. He composed a mountain gatha as proof, saying: 'Seven scrolls of the Sutra survive the kalpa fire, relying solely on a single thought that aligns with true nature. Transcending past and present, its brilliance remains unchanged, all are people from the assembly on Vulture Peak (靈山 - Ryōzen).' Written by Yuwang Zhuo'an Deguang.
Chen Shiyin of Mingzhou
During the Shaoxi era, Chen Shiyin lived outside the West Gate of Mingzhou, behind the patrol and inspection office. At night, he dreamed of an extraordinary person, with majestic attire like a king. The person called out to Shiyin, saying, 'I have seven bright pearls to bestow upon you.' Shiyin said, 'My family is poor, I dare not covet them.' The King said, 'These pearls are priceless treasures. Since I have bestowed them upon you, just take them.' Shiyin then signed for them, held them in his hands, and took them home, placing them on a table. Suddenly, they emitted great light, and the family was filled with joy. Upon waking, he pondered this, and although he did not know the origin, he felt it was a good omen. The next morning, a kind friend suddenly came to his door, gathering people to recite the Lotus Sutra. He immediately resolved to join the assembly and signed his name on the list. Suddenly, he remembered the seven pearls and the King in his dream, thinking, 'Could it be that the Dharma King (法王 - Hōō) bestowed upon me seven scrolls of the Lotus Sutra?' The response of his mind and spirit was such. His Sutra-teaching master was the young novice Xie Wenbin. Because of this dream, the community was convinced, and (Xie Wenbin) was able to become a monk and is still alive today. At that time, many people praised this event with verses. Dharma Master Miaoyun of Yanqing Cishi said, 'The dream of obtaining seven pearls was clear, at dawn he met someone urging him to recite the Sutra. Before even moving his teeth, there was already a response, only then did he realize that the wonderful Dharma is originally perfectly accomplished.' Zen Master Huiying of Bao'en Tuitang said, 'Seven bright pearls round in the dream, completely encompassing the wonderful Dharma, not transmitted through the mind. Now understanding the meaning within, it is all in the spring breeze blowing through the myriad grasses.'
Wang Jing of Qingyuan Prefecture
Yin
縣雷峰有汪敬。其子名隆專。屠業治家。敬年八十八。素有善心。自乾道中入法華社。至慶元改元仲冬十七日遺火。茆舍兩間一爇而盡。佛堂中蓮經。鄰人救取。止得一半。餘者于煙焰中驀然而起。近看謂素練之飛。遠觀言白龍之掛。飄飄然直至慈溪隩十餘里住練樹上。有樵夫姓章者得之。乃自方便品已下七品經也。次有山婦盛氏。于田野間又拾得序品。敬一一請歸。唯少一弘傳序耳。(宗曉)庵居不遠。傳聞不的。一日親訪汪敬。請觀其經。乃進士汪鐸所施之本。
明州王文富
鄞縣西廣德湖上有王氏兄弟二人。業遊絲網罟。兄文富微有善心。暇時讀法華經。經安佛堂中。淳熙五年四月內。時雨大作。忽雷霆震死弟婦。天火繼焚草屋。獨留三柱擎四椽覆佛堂上。其經儼在其下。迨師巫辨卜。四遠來觀。咸稱神異也。
信女(凡一十四人)
陜右馬郎婦
馬郎婦。不知出處。大唐隆盛佛教。而陜右俗習騎射。篾聞三寶之名。婦憫其愚。乃之其所。人見少女風韻單孑。欲乞為養。女曰。我無父母。亦欲有歸。然不好世財。但聰明賢善人能誦佛經則愿事之。男子眾皆聚觀。女即授與普門品。若能一夕通此則歸之。至翌日。誦徹者二十餘輩。女曰。女子一身。家世貞潔。無以一體事多人也。
【現代漢語翻譯】 現代漢語譯本： 縣雷峰住著汪敬。他的兒子名叫汪隆專，以屠宰為業，操持家務。汪敬年已八十八歲，平素就很有善心。自乾道年間加入法華社。到慶元改元仲冬十七日，一場意外的火災，兩間茅草房被燒得一乾二淨。佛堂中的《蓮經》，被鄰居搶救出來，只剩下一半。其餘的經文在煙焰中突然升起，近看像白色的絹綢在飛舞，遠看像一條白龍懸掛。飄飄蕩蕩地一直飄到慈溪隩十餘里外的練樹上。有個姓章的樵夫撿到了它，原來是自《方便品》以下的七品經文。後來有個山裡的婦女盛氏，在田野間又撿到了《序品》。汪敬一一請了回來，唯獨缺少一篇《弘傳序》。（宗曉）的庵居離這裡不遠，傳聞不確切。一天，他親自拜訪汪敬，請求觀看那部經書，原來是進士汪鐸所施捨的版本。
明州王文富
鄞縣西廣德湖上有王氏兄弟二人。以編織遊絲網罟為業。哥哥王文富稍微有些善心，空閑時就讀誦《法華經》。經書安放在佛堂中。淳熙五年四月里，當時下著大雨。忽然一道雷霆震死了弟弟的妻子，天火緊接著焚燒了草屋。唯獨留下三根柱子支撐著四根椽子，覆蓋在佛堂之上。那部經書完好無損地在下面。等到師巫占卜，四方的人都來觀看，都稱讚這是神異的事情。
信女（共一十四人）
陜右馬郎婦
馬郎婦，不知道她的來處。大唐時期佛教興盛，而陜右一帶的人民習慣於騎馬射箭，很少聽聞三寶（佛、法、僧）的名號。馬郎婦憐憫他們的愚昧，就去了那個地方。人們看到這個年輕貌美的女子孤身一人，想要收養她。女子說：『我沒有父母，也想有個歸宿。但是我不喜歡世俗的錢財，只要是聰明賢善的人，能夠背誦佛經，我就願意嫁給他。』男子們都聚在一起觀看。女子就教給他們《普門品》。如果有人能在一夜之間背誦通順，就嫁給他。到了第二天，背誦通徹的有二十多人。女子說：『我一個女子，家世清白貞潔，不能以一個身體侍奉這麼多人啊。』
【English Translation】 English version: In Lei Feng County, there lived Wang Jing. His son, named Wang Longzhuan (Longzhuan meaning 'special dragon'), made a living as a butcher and managed the household. Wang Jing (Jing meaning 'respect') was eighty-eight years old and had always been kind-hearted. He joined the Lotus Society during the Qiandao era. On the seventeenth day of the mid-winter month of the first year of the Qingyuan era, an accidental fire completely burned down his two thatched cottages. The 'Lotus Sutra' (Lian Jing) in the Buddhist hall was rescued by neighbors, but only half of it remained. The rest of the sutra suddenly rose up from the smoke and flames, appearing like white silk flying when viewed up close, and like a white dragon hanging when seen from afar. It floated all the way to a practice tree more than ten li (Chinese mile) away in Cixi Ao. A woodcutter named Zhang found it, and it turned out to be the seven chapters of the sutra from the 'Expedient Means' (Fangbian Pin) chapter onwards. Later, a mountain woman named Sheng found the 'Introduction' (Xu Pin) chapter in the fields. Wang Jing respectfully retrieved them one by one, but the 'Prologue on Spreading' (Hongchuan Xu) was missing. Zongxiao's (Zongxiao being a name) hermitage was not far away, but the rumors were inaccurate. One day, he personally visited Wang Jing and requested to see the sutra, which turned out to be a version donated by the Jinshi (successful candidate in the highest imperial examinations) Wang Duo.
Wang Wenfu of Mingzhou
In Yin County, on West Guangde Lake, there were two Wang brothers. They made a living by weaving gossamer nets. The elder brother, Wang Wenfu (Wenfu meaning 'literary wealth'), had a slight inclination towards kindness and would recite the 'Lotus Sutra' (Fahua Jing) in his spare time. The sutra was placed in the Buddhist hall. In the fourth month of the fifth year of the Chunxi era, there was heavy rain. Suddenly, a thunderbolt struck and killed the younger brother's wife, and heavenly fire then burned down the thatched house. Only three pillars remained, supporting the four rafters above the Buddhist hall. The sutra remained intact beneath it. When shamans divined and people came from all directions to see, they all praised it as a divine miracle.
Faithful women (a total of fourteen people)
Ma Langfu of Shan You
Ma Langfu (Langfu meaning 'bridegroom's woman'), her origins are unknown. During the prosperous Tang Dynasty, Buddhism flourished, but the people of Shan You were accustomed to riding and archery, and rarely heard of the names of the Three Jewels (Buddha, Dharma, Sangha). Ma Langfu (Langfu meaning 'bridegroom's woman') pitied their ignorance, so she went to that place. When people saw this young and beautiful woman alone, they wanted to adopt her. The woman said, 'I have no parents and also desire a home. However, I do not like worldly wealth, but I am willing to marry a man who is intelligent, virtuous, and able to recite Buddhist scriptures.' The men all gathered to watch. The woman then taught them the 'Universal Gate' (Pumen Pin) chapter. If anyone could recite it fluently in one night, she would marry him. By the next day, more than twenty people had recited it thoroughly. The woman said, 'I am a woman, from a pure and chaste family, and cannot serve so many men with one body.'
可更別誦。因授以金剛般若。至旦背者十數。女更授與法華經七軸。約三日通之。至期獨馬氏子能徹。女曰。君既能過眾人。可白父母。具媒娉迸禮然後成姻。及馬氏以禮迎之。女將至門且曰。適以應接。體中少不佳。愿求別室。俟安與君相見。因頓之他房。筵客未散而女命終。已而壞爛。乃卜葬之。未數日有僧紫伽黎姿貌古野來尋女子。馬氏引至葬所。僧即以錫撥開沙土。見尸已化。唯金鎖骨存焉。僧取就河浴洗。挑于錫上謂眾曰。此聖者憫汝等不信正法。方便誘化。當思善因。免墮苦海。忽然陵空而去。眾見悲泣。瞻禮不已。自爾一境奉佛誦經。由女之力也(釋氏編辛錄)。山谷道人觀音贊曰。設欲真見觀世音。金沙灘頭馬郎婦。又平江萬壽體禪師頌曰。十分美貌誰家女。百倍聦明是馬郎。堪笑金沙灘畔約。始終姻婭不成雙。
淮寧姑娉二人
淮寧近城河北岸有華臺寺。其始乃一大姓家有室女能誦法華經。其兄娶妻。心亦樂。未幾姑與嫂俱能背之。每至更闌靜夜月白風清。二人同聲以誦。雖世之戛玉鏘金。無以並其韻矣。一時病。姑嫂並殂。異日嫂墓忽生紅蓮一朵。開敷妙盛。人悉異之。啟看乃見蓮根自嫂之口連貫姑墓。又發姑墓。其根蓋出於姑之舌本焉。蓋嫂之經從姑以授。表相因由也。州郡知聞
【現代漢語翻譯】 現代漢語譯本 不要再誦讀其他經典。於是（女子）傳授給他《金剛般若經》。到第二天早上，能背誦的人有十幾個。女子又傳授給他七卷《法華經》，約定三天內通讀。到了約定的時間，只有馬氏子能夠完全理解。女子說：『您既然能超過眾人，可以告訴您的父母，準備好媒人和聘禮，然後成婚。』等到馬氏按照禮節迎娶她時，女子將要到家門時說：『剛才爲了應酬，身體感到有些不適，希望能在別的房間休息，等我安頓好后再與您相見。』於是就住到了其他的房間。宴請賓客還未結束，女子就去世了。不久屍體腐爛。於是占卜后將她安葬。沒過幾天，有個穿著紫色袈裟、相貌古樸的僧人來尋找女子。馬氏將他引到埋葬的地方。僧人立刻用錫杖撥開沙土，看見屍體已經化了，只剩下金色的鎖骨。僧人取走鎖骨，在河裡沐浴清洗，挑在錫杖上對眾人說：『這位聖者憐憫你們不相信正法，用方便法門來引導教化你們，應當思考行善的因果，以免墮入苦海。』忽然升到空中而去。眾人看見后悲傷哭泣，瞻仰禮拜不止。從此以後，整個地區都信奉佛教，誦讀佛經，這都是女子的力量啊（出自《釋氏編年辛錄》）。山谷道人（黃庭堅）的《觀音贊》說：『如果想要真正見到觀世音（Avalokiteśvara，佛教菩薩），就在金沙灘頭的馬郎婦（馬郎之妻）。』又平江萬壽體禪師的頌詞說：『十分美貌的是誰家的女子？百倍聰明的又是馬郎。可笑金沙灘邊的約定，始終姻緣沒有結成雙。』
淮寧的姑嫂二人
淮寧靠近城池的河北岸有華臺寺。最初是一個大戶人家，有一位女子能誦讀《法華經》（Saddharma Puṇḍarīka Sūtra，佛教經典）。她的哥哥娶了妻子，嫂子也很喜歡（這部經）。沒過多久，姑姑和嫂子都能背誦它。每到深夜，月光明亮，清風徐來，兩人同聲誦讀，即使是世上的美玉敲擊之聲，也無法與她們的韻律相比。不久，兩人都生病了，姑姑和嫂子都去世了。後來，嫂子的墳墓上忽然生出一朵紅蓮，盛開得非常美妙，人們都感到驚異。打開一看，發現蓮花的根從嫂子的口中連線到姑姑的墳墓，又從姑姑的墳墓中發出，蓮花的根是從姑姑的舌頭根部生出來的。這是因為嫂子的經文是從姑姑那裡傳授的，表明了相互因由的關係。州郡官員得知此事。
【English Translation】 English version Do not recite other scriptures anymore. Then (the woman) imparted the Vajra Prajna Sutra (Vajra Prajna Sutra, Diamond Sutra). By the next morning, more than a dozen people could recite it. The woman then imparted seven scrolls of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, Lotus Sutra), agreeing to read it thoroughly within three days. When the appointed time arrived, only the son of the Ma family could fully understand it. The woman said, 'Since you can surpass everyone, you can tell your parents, prepare the matchmaker and betrothal gifts, and then get married.' When the Ma family welcomed her according to etiquette, the woman said as she was about to reach the door, 'Just now, in order to socialize, I felt a little unwell. I hope to rest in another room, and I will see you after I settle down.' So she stayed in another room. Before the banquet guests had dispersed, the woman passed away. Soon the corpse decayed. So they divined and buried her. Not many days later, a monk in a purple kasaya, with an ancient and rustic appearance, came looking for the woman. The Ma family led him to the burial place. The monk immediately used his tin staff to push away the sand and soil, and saw that the corpse had already turned to ashes, leaving only golden collarbones. The monk took the collarbones, bathed and washed them in the river, and held them on his tin staff, saying to the crowd, 'This sage pities you for not believing in the true Dharma, and uses expedient means to guide and transform you. You should think about the causes and effects of doing good deeds, so as not to fall into the sea of suffering.' Suddenly he ascended into the air and left. The crowd saw this and wept sadly, paying homage and bowing without end. From then on, the entire region believed in Buddhism and recited scriptures, all due to the woman's power (from Shi Shi Bian Nian Xin Lu). The Mountain Valley Taoist (Huang Tingjian)'s Ode to Avalokitesvara says, 'If you want to truly see Avalokitesvara (Avalokitesvara, Bodhisattva of compassion), it is the wife of Ma Lang at Jinsha Beach.' Also, the verse of Chan Master Wan Shou Ti of Pingjiang says, 'Whose daughter is so beautiful? Who is a hundred times smarter than Ma Lang? It's laughable that the agreement at Jinsha Beach, the marriage never came to fruition.'
The Two Sisters-in-Law of Huaining
Near the city of Huaining, on the north bank of the He River, there is the Huatai Temple. Initially, it was a large family, and there was a woman who could recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, Lotus Sutra). Her brother married a wife, and the sister-in-law also liked (this sutra). Before long, both the aunt and the sister-in-law could recite it from memory. Every night, when the moonlight was bright and the breeze was gentle, the two of them recited it in unison. Even the sound of jade being struck could not compare to their rhythm. Soon, both of them fell ill, and the aunt and sister-in-law both passed away. Later, a red lotus suddenly grew on the sister-in-law's grave, blooming beautifully, and people were amazed. Upon opening it, they found that the root of the lotus connected from the sister-in-law's mouth to the aunt's grave, and then emerged from the aunt's grave. The root of the lotus came from the base of the aunt's tongue. This is because the sister-in-law's scripture was taught by the aunt, indicating the relationship of mutual cause and effect. The state and county officials learned of this matter.
。遂申奏。乃賜華臺寺額以建立焉(靈瑞集)。
南宋王慧稱
宋元嘉十四年孫彥曾家世奉佛。有妾王慧稱。少而信向。長誦法華經。一日忽睹浦中有雜色光。使人掘之深三尺。得金佛一軀。連光趺高二尺一寸。趺有銘云。建武元年歲在庚子。瓦官寺道人法新等造。即加磨鎣以供事焉(三寶感通傳)。
蘇刺史女使
唐武德中都水使蘇長授巴州刺史。帶家族赴官。因渡嘉凌江。中流風作。船帆頎沒。男女六十餘人一時喪失。唯一女使常讀法華法經。浪入船。女乃頭戴經函。誓與俱沒。既而女即不沉。隨波泛泛。頃刻至岸。捧函而上。開視其經。了無沾濕。此女後嫁于揚州。其篤信讀誦愈于舊也(法苑珠林)。
長安陳氏
長安通軌坊劉公信。妻陳氏之母因病先卒。陳氏忽暴亡。見一人引入地獄。備睹諸罪相。后見一獄石門忽開。母在其中受極重苦。母見女曰。汝可為吾寫法華經一部。使吾脫免。言已門閉。陳氏再穌。說之。公信。即憑妹婿趙師子寫是經。忽有經生持新寫蓮經一部來質錢。趙言幸有此經可贖之。不必寫也。劉從之裝束訖。授與陳氏。陳氏一日設母食。乃夢母曰。吾先令汝寫經一部。何不為之。女曰已為贖一部訖。母曰。吾為此經。增受重罪。獄卒打吾脊破。以不
【現代漢語翻譯】 現代漢語譯本：於是（他）上奏了此事。朝廷便賜予「華臺寺」的匾額，以便建立寺廟。（出自《靈瑞集》）
南宋 王慧稱
南朝宋元嘉十四年，孫彥曾一家世代信奉佛教。有個妾名叫王慧稱，從小就信仰佛法，長大后誦讀《法華經》。一天，她忽然看見浦中有各種顏色的光芒。讓人挖掘，挖了三尺深，得到一尊金佛，連同光芒和佛座高二尺一寸。佛座上有銘文說：『建武元年，歲在庚子，瓦官寺道人法新等人造。』於是加以磨拭，用來供奉。（出自《三寶感通傳》）
蘇刺史的女僕
唐朝武德年間，都水使蘇長被授予巴州刺史，帶著家眷赴任。因為要渡過嘉陵江，在江中心遇到大風，船帆傾覆沉沒，男女六十餘人一時喪生。只有一位女僕經常讀誦《法華經》。浪涌入船中，女僕就頭頂著經書，發誓與經書一同沉沒。不久，女僕竟然沒有沉沒，隨著波浪漂浮。頃刻間到達岸邊，捧著經書上岸。打開一看，經書完全沒有被水沾濕。這位女僕後來嫁到揚州，她虔誠地信仰和讀誦佛經比以前更加精進。（出自《法苑珠林》）
長安陳氏
長安通軌坊的劉公信，他的妻子陳氏的母親因病去世。陳氏忽然暴死，看見一個人把她引入地獄，詳細地看到了各種罪行的景象。後來看到一個監獄的石門忽然打開，她的母親在其中遭受極重的痛苦。母親看見女兒說：『你可為我寫一部《法華經》，使我脫離苦難。』說完門就關閉了。陳氏再次甦醒，說了這件事。劉公信就請妹夫趙師子抄寫這部經。忽然有個經生拿著新抄寫的《法華經》來抵押換錢。趙師子說幸好有這部經可以贖回，不必抄寫了。劉公信聽從了他的建議，裝裱完畢，交給了陳氏。陳氏一天祭祀母親，夢見母親說：『我先前讓你寫一部經，為什麼不寫？』女兒說已經贖回一部了。母親說：『我因為這部經，反而增加罪過，獄卒打我的脊背都破了，因為不
【English Translation】 English version: Thereupon, he submitted a memorial to the throne. Consequently, the imperial court bestowed the name 'Hua Tai Temple' to establish it. (From 'Ling Rui Ji' - Collection of Miraculous Events)
Wang Huicheng of the Southern Song Dynasty
In the fourteenth year of Yuanjia during the Southern Song Dynasty, the family of Sun Yanzeng had been devout Buddhists for generations. He had a concubine named Wang Huicheng, who had faith since she was young. When she grew up, she recited the 'Lotus Sutra'. One day, she suddenly saw multicolored light in the river. She had people dig, and after digging three feet deep, they found a golden Buddha statue, which, including the light and pedestal, was two feet and one inch tall. There was an inscription on the pedestal that read: 'Made in the first year of Jianwu, the year of Gengzi, by the monks Faxin and others of Waguan Temple.' So they polished it and used it for worship. (From 'Sanbao Gantong Zhuan' - Records of Miraculous Responses of the Three Jewels)
The Female Servant of Prefect Su
During the Wude period of the Tang Dynasty, Su Chang, the Director of Waterways, was appointed as the Prefect of Bazhou. He took his family to his post. While crossing the Jialing River, a strong wind arose in the middle of the river. The sails of the boat capsized and sank, and more than sixty men and women were lost at once. Only one female servant often recited the 'Lotus Sutra'. When waves entered the boat, the woman placed the sutra box on her head, vowing to sink with it. Soon, the woman did not sink but floated with the waves. In a moment, she reached the shore, holding the box. When she opened it, the sutra was not wet at all. This woman later married in Yangzhou, and her devout faith and recitation of the sutra became even more diligent than before. (From 'Fa Yuan Zhu Lin' - Forest of Gems in the Dharma Garden)
The Chen Family of Chang'an
Liu Gongxin of Tonggui Ward in Chang'an, his wife Chen's mother died of illness. Chen suddenly died violently and saw a person leading her into hell, where she saw the scenes of various sins in detail. Later, she saw a stone gate of a prison suddenly open, and her mother was suffering extremely heavy torment inside. The mother saw her daughter and said, 'You should write a copy of the 'Lotus Sutra' for me, so that I can escape suffering.' After she finished speaking, the gate closed. Chen revived and told about this. Liu Gongxin then asked his brother-in-law Zhao Shizi to transcribe the sutra. Suddenly, a sutra scribe came to pawn a newly transcribed 'Lotus Sutra'. Zhao said that fortunately, there was this sutra that could be redeemed, so there was no need to transcribe it. Liu followed his advice, had it mounted, and gave it to Chen. One day, Chen offered food to her mother and dreamed that her mother said, 'I asked you to write a copy of the sutra earlier, why didn't you write it?' The daughter said that she had already redeemed a copy. The mother said, 'Because of this sutra, I have increased my sins, and the prison guards have broken my back because I didn't'
合取范家經為己有故。女夢覺。急請人書之。經成。又夢母報曰。吾承經力已脫冥司。好處安身。今來報汝。汝當信心。好住世間。及詢前經。果是姓范人寫。唐龍朔中也(法苑珠林)。
寧州費氏
宋朝羅玙。妻費氏。寧蜀人。父諱悅。守寧州。費信敬三寶。誦法華經。數年之間勤苦不懈。俄而染患心痛。浸成極勢。闔門惶懼。費作念言。我誦經勤苦。必有善祐。終不因此至死地也。既而睡臥。即夢佛身舒手過窗以摩其心。內外皆睹金光滿室。又聞異香襲人。自此病癒。見者莫不生信(太平廣記)。
臺州任徴君女子
臺州臨海縣涌泉寺。先是唐時有任徴君。礪行清白篤志堅高。而又深信佛道。多修善果。有女子專課蓮經。一時經室中生青蓮華七本。舉世希奇。徴君見已善心內發。即欲舍宅為寺。事尚冥密間。時有高玉禪師卓庵于樓石山。相去不遠。師于禪定中飛錫而來。正遷徴君之庭。君盡力挽出。錫入地三尺。泉水涌高三尺。由此即以宅造寺。請禪師開山說法住持。因此額號涌泉院。有記存焉。此得之於奉化凈明講師師寶蓋。寶嘗親至是寺見碑刻云。
高安太守嫂
朝奉太夫孫於之嫂。年十九而寡。自誓一飯。終身誦法華經。不復再嫁。于守高安。嫂已七十餘。面目光澤
【現代漢語翻譯】 現代漢語譯本：有人偷取了范家的經書據爲己有。一個女子做夢醒來，急忙請人抄寫那部經書。經書抄寫完成後，她又夢見母親告訴她說：『我承蒙經書的力量，已經脫離了地獄，在好的地方安身了。現在來告訴你，你應該有信心，好好地活在世上。』後來詢問那部經書，果然是姓范的人寫的，那是唐朝龍朔年間的事（出自《法苑珠林》）。
寧州的費氏
宋朝時，羅玙的妻子費氏，是寧蜀人。她的父親名叫費悅（守寧州）。費氏信奉三寶（佛、法、僧），誦讀《法華經》，數年之間勤奮刻苦，從不懈怠。不久，她得了心痛的病，病情越來越嚴重，全家人都非常害怕。費氏心想：『我誦經如此勤奮刻苦，一定會有善的保佑，終究不會因此而死。』不久，她睡著了，夢見佛身從窗外伸出手來，撫摩她的心，內外都能看到金光充滿房間，又聞到奇異的香氣撲鼻而來。從此以後，她的病就好了，見到的人沒有不生起信心的（出自《太平廣記》）。
臺州任徴君的女兒
臺州臨海縣的涌泉寺，先前在唐朝時，有位任徴君（人名，隱士），他磨礪品行，清白正直，意志堅定高尚，而且又深信佛道，做了很多善事。他的女兒專心致志地誦讀《蓮經》（即《妙法蓮華經》）。一時之間，經室中生長出七株青蓮花，世人都覺得稀奇。任徴君見到后，善心從內心生髮出來，就想把住宅舍出來作為寺廟。這件事還在秘密進行的時候，有位高玉禪師在樓石山上的庵里修行，距離任家不遠。禪師在禪定中飛錫（錫杖）而來，正好落在任徴君的庭院裡。任徴君盡力想把錫杖拔出來，但錫杖卻插入地下三尺，泉水涌高三尺。因此，就用他的住宅建造了寺廟，請禪師開山說法，主持寺廟。因此，寺廟被命名為涌泉院。有碑記記載這件事。這件事是從奉化的凈明講師師寶蓋那裡聽來的。師寶蓋曾經親自到這座寺廟，見到碑刻上記載著這件事。
高安太守的嫂子
朝奉太夫孫於之的嫂子，十九歲就守寡了，發誓每天只吃一頓飯，終身誦讀《法華經》，不再改嫁。孫於之在高安做太守，他的嫂子已經七十多歲了，但面色紅潤有光澤。
【English Translation】 English version: Someone stole the Fan family's scripture and claimed it as their own. A woman woke up from a dream and hurriedly asked someone to transcribe the scripture. After the scripture was transcribed, she dreamed again that her mother told her: 'I have been freed from hell by the power of the scripture and have found a good place to settle down. Now I am here to tell you that you should have faith and live well in this world.' Later, when she inquired about the scripture, it turned out that it was written by someone named Fan, during the Longshuo era of the Tang Dynasty (from Fayuan Zhulin).
The Fei Family of Ningzhou
During the Song Dynasty, Luo Yu's wife, Fei, was from Ningshu. Her father's name was Fei Yue (governor of Ningzhou). Fei revered the Three Jewels (Buddha, Dharma, Sangha) and recited the Lotus Sutra. She was diligent and tireless for several years. Soon, she fell ill with a heart pain, and the condition worsened. The whole family was terrified. Fei thought to herself: 'I have been so diligent in reciting the scriptures, I will surely receive good blessings and will not die from this.' Soon after, she fell asleep and dreamed that the Buddha extended his hand through the window to caress her heart. Everyone inside and outside the room saw golden light filling the room, and they smelled a strange fragrance. From then on, her illness was cured, and everyone who saw it was filled with faith (from Taiping Guangji).
The Daughter of Ren Zhengjun of Taizhou
Yongquan Temple in Linhai County, Taizhou, previously had Ren Zhengjun (personal name, recluse) during the Tang Dynasty. He cultivated his conduct, was upright and honest, and had a firm and noble will. Moreover, he deeply believed in Buddhism and performed many good deeds. His daughter devoted herself to reciting the Lotus Sutra (i.e., The Wonderful Lotus Sutra). At one point, seven blue lotus flowers grew in the scripture room, which was considered rare by the world. When Ren Zhengjun saw this, good intentions arose from his heart, and he wanted to donate his residence to be a temple. While this matter was still being kept secret, a Chan master named Gao Yu was practicing in a hermitage on Loushi Mountain, not far from Ren's house. The master flew his staff (khakkhara) in meditation, and it landed right in Ren Zhengjun's courtyard. Ren Zhengjun tried his best to pull the staff out, but the staff was inserted three feet into the ground, and the spring water rose three feet high. Therefore, his residence was used to build a temple, and the Chan master was invited to open the mountain and preach the Dharma, and to preside over the temple. Therefore, the temple was named Yongquan Temple. There is an inscription recording this event. This story was heard from the Jingming lecturer Shi Baogai of Fenghua. Shi Baogai had personally visited the temple and saw the inscription on the stele.
The Sister-in-Law of the Prefect of Gao'an
The sister-in-law of Chaofeng Taifu Sun Yuzhi became a widow at the age of nineteen. She vowed to eat only one meal a day and recite the Lotus Sutra for the rest of her life, and she never remarried. When Sun Yuzhi was the prefect of Gao'an, his sister-in-law was already over seventy years old, but her face was radiant and glowing.
舉止輕利。政和六年夏六月忽收經帙。料理服玩。分付侍妾。于問其故。笑曰。我更三日死矣。至期無病果安然而逝(洪覺范智證傳)。
穎州妓盧媚兒
歐陽文忠公知穎州日。有官奴盧媚兒。姿貌端秀。善談笑。口中常作蓮華香散越。滿坐人皆奇之。但莫測其由。俄有一僧自蜀中來。頗能知人前生事。公因語之。僧曰。此女前身嘗為尼。誦法華經三十年。一念之誤遂至於此。公未之信。后見奴問曰。曾讀法華經否。奴曰某失身於此。所不暇也。公命取是經示之。一覽輒誦如素熟者。易以佗經則不能也。僧言其謬乎見遁齊閑覽。嗚呼。為尼三十年讀誦。是亦精進之儔也。以一念之差便即失路。世人此念可不正乎。今之為妓者。以人中最貴之身受人下劣不清凈事。其能迴光返照厭其所作。于大乘經專誠讀誦。則龍女一剎那頃而成種覺。人人有分矣。如其不省。惡境現前。地獄三塗無逃避處。
湖州妓楊韻
湖州有倡妓楊韻。手寫法華經。每執筆必先齋素盥沐更衣。后病死之夜。其母忽夢韻來別云。某以書經之力。今得託生烏程縣廳吏蔡家作女子。時蔡妻方娘是夜夢有肩輿及門者。迎之則楊韻也。云來寄宿。寤而生女。其母佗日往尋視之。女為之啞然一笑(聧車志)。
臨安府郭道人
【現代漢語翻譯】 現代漢語譯本 舉止輕盈敏捷。政和六年（公元1116年）夏六月，忽然開始收拾經書，整理服飾玩物，分發給侍妾，有人問他緣故，他笑著說：『我再過三天就要死了。』到了那天，沒有疾病，果然安然而逝。（洪覺范《智證傳》）
穎州妓女盧媚兒
歐陽文忠公（歐陽修）任穎州知州時，有個官奴名叫盧媚兒，姿容端莊秀麗，善於談笑，口中常常散發出蓮花香氣，滿座的人都覺得奇異，但沒人能知道原因。不久，有個僧人從蜀地來，很能知道人的前生之事。歐陽公因此告訴了他這件事，僧人說：『這個女子前世曾經是尼姑，誦讀《法華經》三十年，因為一念之差才落到這個地步。』歐陽公不太相信。後來見到盧媚兒，問她說：『曾經讀過《法華經》嗎？』盧媚兒說：『我淪落到這個地步，沒有空閑做這些事。』歐陽公命人取來《法華經》給她看，她一看就能背誦，好像非常熟悉一樣，換成其他經書就不行了。僧人說的話難道是虛假的嗎？（見《遁齋閑覽》）唉，做尼姑三十年誦經，這也是精進的人啊，因為一念之差就迷失了道路。世人這個念頭能不端正嗎？現在做妓女的人，以人中最尊貴的身份，接受人中最下賤不清凈的事情，如果能回頭反省，厭惡自己所做的事情，對大乘經典專心誠意地讀誦，那麼龍女也能在一剎那間成就正覺，人人都有機會啊。如果不能醒悟，惡劣的境況就會出現，地獄三塗沒有逃避的地方。
湖州妓女楊韻
湖州有個妓女名叫楊韻，用手抄寫《法華經》，每次執筆前必定先齋戒素食，洗手沐浴更衣。後來生病死去的晚上，她的母親忽然夢見楊韻來告別，說：『我因為抄寫經書的力量，現在得以託生到烏程縣廳吏蔡家做女子。』當時蔡妻方娘這天晚上夢見有轎子來到門前，迎接她，來的是楊韻，說來寄宿。醒來后就生了個女兒。她的母親後來去探望，女兒對她嫣然一笑。（見《聧車志》）
臨安府郭道人
【English Translation】 English version His demeanor was light and agile. In the sixth month of summer in the sixth year of Zhenghe (1116 AD), he suddenly began to pack his sutras, arrange his clothes and playthings, and distribute them to his concubines. When asked why, he smiled and said, 'I will die in three days.' When the day came, he passed away peacefully without illness. (From Hong Juefan's 'Biography of Zhi Zheng')
The Courtesan Lu Meier of Yingzhou
When Ouyang Wenzhong Gong (Ouyang Xiu) was the prefect of Yingzhou, there was a government slave named Lu Meier, who was graceful and beautiful, and good at talking and laughing. Her mouth often emitted the fragrance of lotus flowers, which surprised everyone present, but no one could figure out why. Soon, a monk came from Sichuan, who was quite capable of knowing people's past lives. Ouyang Gong told him about this matter, and the monk said, 'This woman was once a nun in her previous life, reciting the 'Lotus Sutra' for thirty years. Due to a single moment of delusion, she ended up in this situation.' Ouyang Gong did not quite believe it. Later, he saw Lu Meier and asked her, 'Have you ever read the 'Lotus Sutra'?' Lu Meier said, 'I have fallen to this state and have no time for such things.' Ouyang Gong ordered someone to bring the sutra to her, and she could recite it at a glance, as if she were very familiar with it. She could not do the same with other sutras. Was the monk's words false? (See 'Dunzhai Xianlan') Alas, being a nun and reciting sutras for thirty years is also a form of diligence. Because of a single moment of delusion, one loses their way. Can worldly people not correct this thought? Those who are now courtesans, using the most noble body among humans to receive the most base and impure deeds, if they can reflect and be disgusted with what they do, and sincerely recite the Mahayana sutras, then the Dragon Girl can achieve perfect enlightenment in an instant, and everyone has a share in it. If they do not awaken, evil circumstances will appear, and there will be no escape from the three evil realms of hell.
The Courtesan Yang Yun of Huzhou
In Huzhou, there was a courtesan named Yang Yun who hand-copied the 'Lotus Sutra'. Every time she held the brush, she would first fast, eat vegetarian food, wash her hands, bathe, and change her clothes. Later, on the night she died of illness, her mother suddenly dreamed that Yang Yun came to say goodbye, saying, 'Because of the merit of copying the sutra, I am now able to be reborn as a girl in the Cai family, a clerk in Wucheng County.' At that time, Cai's wife, Fang Niang, dreamed that night that a sedan chair came to the door, welcoming her, and it was Yang Yun, saying she was coming to stay. When she woke up, she gave birth to a daughter. Her mother later went to visit her, and the daughter smiled sweetly at her. (See 'Kuiche Zhi')
The Daoist Guo of Lin'an Prefecture
道人郭氏。法名妙圓。仁和縣人。少歸安溪聞氏。其夫好佚樂。不理家業。因此別歸。道裝素衣。立愿長茹。誦法華經。修法華懺。誦彌陀經號。常時面西。諦觀落日。一日空中告云。郭妙圓。如汝所修。定生安養。從此益加精進。心不暫息。及臨行時沐浴更衣。請僧唸佛。端坐而亡。紹興乙丑歲也(寶珠集)。
明州沈氏
紹興初。石鰍伍氏有新婦姓沈。定海江南人。稟性貞淑。善果自修。其姑每旦誦蓮經。婦則謹於事奉。凡展卷則來聽受。或一二品乃至一卷。久而不倦。一時感疾。即白姑曰。婆婆誦經。新婦獲聽。世緣告謝。不及奉侍。愿他世諸佛會中相見。漫成一頌乞傳之。平生快活。死也風流。最後一著。分付柴頭。言已聳身加趺而殞。乃姑見其超脫。往白天童宏智禪師。師聞贊喜。遂以己龕與之。洎從火化。余骨中所謂堅固子者瑩然無數。四眾見聞稱歎希有。此湖心寺法政宗師親見聞。因得傳世。
明州趙氏使
紹興末。奉化縣有姓趙人。其母安人重佛齋戒。誦法華經。房下有一女使。每竊聽。久久忽記得四句。所謂青蓮華香。白蓮華香。華樹香。果樹香。自此動靜施為常吟詠不絕。人聞之謂為笑語。殊不知此女亦有用心處。一日作事乖主意。陵遲至死。遂以其尸潛瘞後園。
【現代漢語翻譯】 現代漢語譯本 道人郭氏，法名妙圓（妙圓：法號），是仁和縣人。年輕時嫁給安溪聞氏。她的丈夫喜歡享樂，不料理家業，因此她離開聞家。她身穿道士的服裝，素色的衣服，立下誓願長期吃素，誦讀《法華經》，修持《法華懺》，唸誦彌陀佛的名號，常常面向西方，仔細觀看落日。有一天，空中傳來聲音說：『郭妙圓，像你這樣修行，必定往生安養（安養：指西方極樂世界）。』從此她更加精進，心中沒有片刻的懈怠。等到臨終的時候，她沐浴更衣，請僧人唸佛，端坐而逝。那是紹興乙丑年（寶珠集）。 明州沈氏 紹興初年，石鰍伍氏有個新媳婦姓沈，是定海江南人。天性貞潔賢淑，行善自修。她的婆婆每天早晨誦讀《蓮經》（蓮經：即《妙法蓮華經》的簡稱）。媳婦則恭敬地侍奉婆婆，凡是婆婆展開經卷，她就來聽受，或者聽一兩品，甚至一卷，長久而不厭倦。有一天，她感到生病了，就告訴婆婆說：『婆婆誦經，新媳婦得以聽聞，世間的緣分要告別了，不能再奉侍您了，希望來世在諸佛的法會中相見。』她隨意寫成一首偈頌，請求婆婆流傳：『平生快活，死也風流，最後一著，分付柴頭。』說完，她挺直身體，結跏趺坐而去世。她的婆婆看到她如此超脫，就去告訴天童宏智禪師。禪師聽了非常讚賞，於是把自己的龕位給了她。等到火化之後，遺骨中所謂的堅固子（堅固子：指舍利子）晶瑩剔透，數量很多。四眾弟子見聞之後，都稱讚稀有。這是湖心寺法政宗師親眼所見所聞，因此得以流傳於世。 明州趙氏使女 紹興末年，奉化縣有個姓趙的人家，他的母親安人（安人：古代對有地位婦女的尊稱）重視佛法，持齋戒，誦讀《法華經》。房裡有個使女，每次都偷偷地聽。時間久了，忽然記得四句經文，就是『青蓮華香，白蓮華香，華樹香，果樹香。』從此以後，她的一舉一動，都常常吟詠這四句經文，人們聽了，都認為是笑話。殊不知這個使女也是有用心的地方。有一天，她做事不合主人的心意，最終被虐待至死，於是人們就把她的屍體偷偷地埋在後花園。
【English Translation】 English version The laywoman Guo, with the Dharma name Miaoyuan (妙圓: Wonderful Completion), was from Renhe County. In her youth, she married into the Wen family of Anxi. Her husband was fond of leisure and did not manage the household affairs, so she left the Wen family. Dressed in Daoist attire and plain clothes, she vowed to be a lifelong vegetarian, recited the Lotus Sutra, practiced the Lotus Repentance, and chanted the name of Amitabha Buddha. She often faced west, carefully observing the setting sun. One day, a voice from the sky announced, 'Guo Miaoyuan, as you cultivate, you will surely be reborn in Sukhavati (安養: the Pure Land of Amitabha Buddha).' From then on, she became even more diligent, with no moment of懈怠 in her mind. When she was about to die, she bathed and changed her clothes, invited monks to recite the Buddha's name, and passed away peacefully in a seated posture. This was in the year Yichou of the Shaoxing era (Collected Gems). The Shen Family of Mingzhou In the early years of the Shaoxing era, there was a new bride named Shen in the Wu family of Shiqiu, who was from Jiangnan in Dinghai. She was virtuous and chaste by nature, and cultivated good deeds on her own. Her mother-in-law recited the Lotus Sutra (蓮經: short for 妙法蓮華經, Wonderful Dharma Lotus Sutra) every morning. The daughter-in-law respectfully served her mother-in-law, and whenever her mother-in-law opened the scriptures, she would come to listen, sometimes listening to one or two chapters, or even a whole scroll, without ever growing tired. One day, she felt ill and said to her mother-in-law, 'Mother-in-law, I have been able to listen to you recite the scriptures. My worldly緣分 is coming to an end, and I will no longer be able to serve you. I hope to meet you in the assemblies of all Buddhas in the next life.' She casually composed a verse and asked her mother-in-law to pass it on: 'In life, I was happy; in death, I am elegant. The last thing I entrust is to the firewood.' After speaking, she straightened her body, sat in the lotus position, and passed away. Her mother-in-law, seeing her transcendence, went to tell Chan Master Hongzhi of Tiantong Monastery. The Chan Master was delighted and praised her, so he gave her his own niche. After cremation, the so-called 堅固子 (堅固子: solid relics, referring to śarīra) in her remains were crystal clear and numerous. The four assemblies, upon seeing and hearing this, praised it as rare and wonderful. This was personally witnessed by Dharma Master Fazheng of Huxin Temple, and thus it was passed down through the generations. The Maidservant of the Zhao Family of Mingzhou In the late Shaoxing era, there was a Zhao family in Fenghua County. Their mother, Anren (安人: a respectful title for women of status in ancient times), valued Buddhism, observed齋戒, and recited the Lotus Sutra. There was a maidservant in the household who secretly listened every time. After a long time, she suddenly remembered four lines of the sutra, namely, 'Blue lotus flower fragrance, white lotus flower fragrance, flower tree fragrance, fruit tree fragrance.' From then on, in all her actions, she constantly chanted these four lines. People who heard it thought it was a joke. Little did they know that this maidservant also had a dedicated mind. One day, she did something that displeased her master, and she was eventually abused to death. So people secretly buried her body in the back garden.
異時忽于其上秀出青蓮華一朵。香色可愛。餘人不知其因。獨安人默而識之。蓋所誦四句經感應之如是也。安人復不匿其德。密說與虛堂法師本空。空每舉似以化人。宗曉嘗親聞其說。聊記於此。
明州朱如一
朱氏名如一。四明薛君之室也。裔出欽成皇后。 淵聖宮中兩世之孫。自歸於薛。視世味如塵泥。年二十餘即告其夫。清凈自居。道裝素服。潔齋如也。嘗以黃絹命經生書蓮經七軸。手以碧茸繡其上。線蹊針孔去來綿密。如墨新閱。十年而成。復繡彌陀．觀音。無異繪畫。自經首題致敬八萬四千拜。一句一字。凡唱禮者三。法華一部三月而能背誦。又勸二十萬人念彌陀佛。鋟木為圖。滿十萬聲而止。即貿奩具建三日會。會道俗萬計。飯千苾芻。造寶幢貯法華經及唸佛人名。迎歸於延慶寺。忽感微疾。至瞑目時。即起跏趺。薜君曰。吾家無是法。請就寢。乃右脅而終。年三十七。橘洲禪師寶曇贊云。
法華經顯應錄卷下(終)
No. 1540-B 刻法華經顯應錄序
法華經者。諸經之王。究竟極說也。故持誦最盛。而得靈驗者不可勝計。但其事蹟散出簡籍。不可卒見。或有彙輯。亦多不備。遺憾寔不少矣。宋石芝曉法師有顯應錄二卷。采古今感應已載簡冊昭灼顯著。與其親
【現代漢語翻譯】 現代漢語譯本： 不久之後，突然在她誦經的地方涌現出一朵青蓮花，香氣和顏色都非常可愛。其他人不知道這是什麼原因，只有安人默默地領會了。這大概就是她所誦的四句經所產生的感應。安人沒有隱藏她的功德，秘密地告訴了虛堂法師本空。本空經常用這件事來教化他人。宗曉曾經親自聽他說過這件事，所以在這裡記錄下來。
明州朱如一
朱氏，名叫如一，是四明薛君的妻子，是欽成皇后的後代，淵聖宮中兩世的孫女。自從嫁給薛家后，她把世俗的享樂看得像塵土一樣。二十多歲時，她就告訴她的丈夫，她要清凈地生活，穿著道士的服裝和素色的衣服，保持著潔凈的齋戒。她曾經用黃色的絹佈讓經生書寫了七軸《蓮經》，並親手用碧綠色的絲線在上面刺繡，針腳細密，就像新墨寫的一樣。花了十年才完成。她還繡了彌陀（Amitābha，阿彌陀佛）、觀音（Avalokiteśvara，觀世音菩薩），和繪畫沒有什麼不同。從經書的開頭，她就題寫了致敬八萬四千拜，一句一字。凡是唱禮的人有三次。她三個月就能背誦《法華經》一部。她還勸說二十萬人唸誦彌陀佛。她用木頭刻成圖，滿了十萬聲就停止。然後她就用自己的嫁妝舉辦了三日法會。參加法會的道士和俗人有上萬人，供養了一千位比丘（bhikṣu，出家男子）。她建造了寶幢，用來存放《法華經》和唸佛人的名字，迎回延慶寺。後來她突然感到輕微的疾病，到臨終的時候，她就起身跏趺坐。薛君說：『我們家沒有這種做法，請你躺下。』於是她就右脅而終，享年三十七歲。橘洲禪師寶曇讚揚她說：
《法華經顯應錄》卷下（終）
No. 1540-B 刻《法華經顯應錄序》
《法華經》是諸經之王，是最究竟的說法。所以持誦的人最多，而得到靈驗的事蹟也數不勝數。但是這些事蹟散落在各種書籍中，不能一下子看到。或者有人彙集，也大多不完備。實在是很遺憾。宋朝石芝曉法師有《顯應錄》二卷，採錄了古今感應的事蹟，已經記載在簡冊上，非常明顯，以及他親
【English Translation】 English version: Not long after, a blue lotus flower suddenly emerged from the place where she was reciting the scriptures, its fragrance and color delightful. Others did not know the cause, but Anren silently understood. This was probably the response generated by the four-line verse she recited. Anren did not conceal her virtue, secretly telling the Venerable Xutang Benkong. Benkong often used this matter to edify others. Zongxiao once personally heard him speak of this, so I record it here.
Zhu Ruyi of Mingzhou
Zhu, named Ruyi, was the wife of Xue Jun of Siming, a descendant of Empress Qincheng, a two-generation granddaughter in Yuansheng Palace. Since marrying into the Xue family, she regarded worldly pleasures as dust. In her twenties, she told her husband that she wanted to live a pure life, wearing Daoist robes and plain clothes, maintaining a clean fast. She once commissioned a scribe to write seven scrolls of the Lotus Sutra on yellow silk, and personally embroidered them with green silk thread, the stitches dense, like newly written ink. It took ten years to complete. She also embroidered Amitābha (Amitābha, the Buddha of Infinite Light) and Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), no different from paintings. From the beginning of the sutra, she inscribed a tribute of eighty-four thousand bows, one word per sentence. Those who chanted the rites did so three times. She could recite the entire Lotus Sutra in three months. She also encouraged two hundred thousand people to recite Amitābha Buddha. She carved a wooden image, stopping when it reached one hundred thousand recitations. Then she used her dowry to hold a three-day Dharma assembly. Tens of thousands of Daoists and laypeople attended the assembly, and she fed a thousand bhikshus (bhikṣu, ordained monks). She built a jeweled banner to store the Lotus Sutra and the names of those who recited the Buddha's name, and welcomed it back to Yanqing Temple. Later, she suddenly felt a slight illness, and at the time of her death, she got up and sat in the lotus position. Xue Jun said, 'Our family does not have this practice, please lie down.' So she passed away lying on her right side, at the age of thirty-seven. Chan Master Bao Tan of Juzhou praised her, saying:
Lotus Sutra Manifestation Records, Volume 2 (End)
No. 1540-B Preface to the Carved Lotus Sutra Manifestation Records
The Lotus Sutra is the king of all sutras, the ultimate teaching. Therefore, those who uphold and recite it are the most numerous, and the stories of those who have received miraculous responses are countless. However, these stories are scattered in various books and cannot be seen all at once. Or some have compiled them, but they are mostly incomplete. It is truly regrettable. Dharma Master Shi Zhixiao of the Song Dynasty has two volumes of Manifestation Records, which collect stories of responses from ancient and modern times, already recorded in books, very clear, and those he personally
所聞見者。纂輯大成。誠足以徴信往世垂勸將來焉。嘗傳本邦而久閟僻地。余偶訪獲而讀之。乃欲梓刻廣佈。而其緣未臻。邇山中凈業社諸老宿見而謂余曰。五種妙行。凈土勝因也。茲書流通。豈不隨喜乎。遂勸同社使分香資共襄其事。余喜。重為較仇。以登棗梨雲。
享保丁未仲秋上浣 東睿沙門(亮典)謹敘
【現代漢語翻譯】 現代漢語譯本：
所聽聞和見到的（內容），彙集編纂完成的書，確實足以證明過去，勸勉未來。曾經在本國流傳，但長久以來被藏在偏僻的地方。我偶然拜訪得到並閱讀了它，於是想要雕版印刷廣泛傳播，但機緣尚未成熟。最近山中凈業社的各位老修行看到后對我說：『五種妙行，是往生凈土殊勝的因緣啊！這本書流通，豈不是值得隨喜讚歎的事情嗎？』於是勸說同社的人拿出各自的香資共同促成此事。我很高興，重新校對勘誤，以便刊印出來。
享保丁未年仲秋上旬 東睿沙門（亮典） 謹序 現代漢語譯本：
所聽聞和見到的（內容），彙集編纂完成的書，確實足以證明過去，勸勉未來。曾經在本國流傳，但長久以來被藏在偏僻的地方。我偶然拜訪得到並閱讀了它，於是想要雕版印刷廣泛傳播，但機緣尚未成熟。最近山中凈業社的各位老修行看到后對我說：『五種妙行，是往生凈土殊勝的因緣啊！這本書流通，豈不是值得隨喜讚歎的事情嗎？』於是勸說同社的人拿出各自的香資共同促成此事。我很高興，重新校對勘誤，以便刊印出來。
享保丁未年仲秋上旬 東睿沙門（亮典） 謹序
【English Translation】 English version:
What was heard and seen has been compiled and edited into a complete work, truly sufficient to attest to the past and encourage the future. It once circulated in this country but has long been hidden in a remote place. I happened to visit and obtain it, and after reading it, I desired to have it printed and widely disseminated, but the conditions were not yet ripe. Recently, the venerable practitioners of the Jingye Society (Pure Karma Society) in the mountains saw it and said to me, 'The Five Wonderful Practices are the excellent causes for rebirth in the Pure Land! Is not the circulation of this book something to rejoice in and applaud?' Thus, they encouraged the members of the society to contribute their incense money to jointly accomplish this task. I was delighted and carefully proofread it again to have it engraved on woodblocks.
Respectfully inscribed by the Shramana (Buddhist monk) Ryoten (Bright Classic) of Toei (East Wisdom) in the early tenth day of the mid-autumn of the Hōkyō (Enjoy Protection) year of Dingwei (Fire Sheep) . English version:
What was heard and seen has been compiled and edited into a complete work, truly sufficient to attest to the past and encourage the future. It once circulated in this country but has long been hidden in a remote place. I happened to visit and obtain it, and after reading it, I desired to have it printed and widely disseminated, but the conditions were not yet ripe. Recently, the venerable practitioners of the Jingye Society (Pure Karma Society) in the mountains saw it and said to me, 'The Five Wonderful Practices are the excellent causes for rebirth in the Pure Land! Is not the circulation of this book something to rejoice in and applaud?' Thus, they encouraged the members of the society to contribute their incense money to jointly accomplish this task. I was delighted and carefully proofread it again to have it engraved on woodblocks.
Respectfully inscribed by the Shramana (Buddhist monk) Ryoten (Bright Classic) of Toei (East Wisdom) in the early tenth day of the mid-autumn of the Hōkyō (Enjoy Protection) year of Dingwei (Fire Sheep) .