X78n1541_法華經持驗記

卍新續藏第 78 冊 No. 1541 法華經持驗記

No. 1541-A 法華經持驗紀序

法華為眾經王。世尊以廣長舌。演拈華之勝因。會諸法之秘要。開權顯實。三一同圓。前後七軸。凡六萬余言。洋洋灑灑乎。真大觀也。雖然。當日靈山會上。五時各說一法。華嚴一。阿含二。方等三。般若四。乃猶以未暢厥懷。最後復說此經。化無量無邊之法身。演無量無邊之法口。顛倒淋漓。不嫌辭費。世尊於此。又多乎哉。昔佛臨涅槃。文殊請佛再轉法輪。佛咄云。吾住世四十九年。未嘗說著一字。汝請再轉法輪。是吾曾轉法輪耶。夫一語說不來。九年面壁坐。既曾面壁九年。即此一語。亦正何須說得。有能善悟此六萬余言。則可以破六萬言而為一言。更可以破一言而還無言。又何不可衍無言而為六萬余言。又何不可化六萬言而為千百億萬言。知見既開。圓宗頓澈。妙法如斯。多乎哉。不多也。今以微塵世界。勞勞火宅之中。幸邀白光普燭后。獲奉是經。誠哉生死路之津樑。凈土門之梯級矣。經中所言。汲汲以受記為囑付。其流傳之法。殆有五門。最上曰受持。其次解說讀誦書寫供養是也。如或一句一偈。矢志皈依。雖至村樸之夫。帷合之子。累囚痼疾之徒。暨夫鱗羽知識有血氣之倫。凡屬

精虔。共沾慈雨。而況振大覺之宗風。暢迦文之奧義。所稱導師龍象。法界干城者乎。夫蓮之為華。取其出淤泥而不染也。五濁之微塵火宅。何啻淤泥。求於此特立不染。非聞妙法。無由解脫。故知當日以是名經。世尊殆欲挈震旦國中。遍植之青蓮一朵中耳。因華覓蒂。因蒂覓根。玉井秋塘。較德水華池。是一是二。請從三世中間寶座看來。如果立現千層。何處別尋優缽。不離色香。顯標因果。豈欺我哉。豈欺我哉。余既集金剛經持驗竟。念是經尤音教淵海。弘通為亟。感應靈異。代著曩編。爰取累朝古德名賢事驗。足徴信者。仿前集條例而綜次之。庶幾見聞之下。精進修持。同證三昧。從說三歸一。而究竟一無可說之微旨。曹溪偈云。心迷法華轉。心悟轉法華。了此經出現一大事因緣。真覺靈山一會。儼然千古。予之文字。又多乎哉。

陽羨凈業弟子　周克復　齋沐撰

No. 1541-B 勸流通法華持驗引

經典所在。流通即屬善緣。福報無量。故語云。能以大乘法傳一人者。當十善。傳十人者。當百善。傳大貴人。大豪傑。大力量者。當千善。重刊廣佈者。當萬善。況凈土法門。超出生死輪迴。永不退轉。直至成佛而後已。是勸一人修凈土。乃成就一眾生作佛也。凡作佛者。必度無量眾

生。彼所度之眾生。皆由我而始。其福報信不可窮盡。故欲勸一切見者聞者。廣大其心。以佛之心為心。使人人知之而盡生凈土。龍舒所言。自宜諦信不誣。至法華華嚴二經。尤佛說妙法中之最上乘。觀音大士。普度世間。無剎不現。往賢感通事蹟。歷𥜥昭然。各為纂集。以勸進修。斯誠鈴鐸方來。津樑末路之最方便門也。戊戌秋。予輯金剛持驗。已有流通小引。敬懇同人。茲刻凈土。法華。華嚴。觀音持驗諸紀搜采載籍。徴信古今。頗殫心手之微勞。用志皈依于不朽。但拙刻板在此地。未能廣傳他省。既並生莊嚴佛土之中。安可缺法事流通之勝。復告當世善信。獲見諸本。不吝廣為刻施。或仍原本。或易斯編。其見聞所及。有關持驗者。尤冀續緝於後。一句讚揚。即是一句護持善根。一念鼓動。即是一念消弭罪業。于以續佛慧命。自利利他。所謂護法諸神。既護法寶。自護弘法載寶之人。斷斷不爽。昔賢為劈窠圖。勸人唸佛。后以他人唸佛多生凈土。乃歸功施圖之人。亦得生凈土。法施功德。不可思議如是。愿與同人共勖之。

同善道人　克復　敬懇

歷朝法華持驗目錄上卷晉釋曇摩羅剎晉釋鳩摩羅什晉比丘摩訶羅晉釋䟦澄晉釋慧遠晉釋慧持晉釋僧睿晉釋法崇晉釋道融晉釋曇翼晉釋法曠晉釋法緒晉釋法

義晉瓦官僧晉參軍劉程之宋沙門求那䟦摩宋釋道生宋釋法莊宋釋慧慶宋釋道冏宋釋曇諦宋釋曇邃宋釋普明宋釋寶通宋釋僧登宋釋法慧宋釋慧亮宋釋慧果宋釋慧益宋釋僧瑜宋尼慧玉宋尼道壽宋羅玙妻宋尼智通宋開府王玄謨宋孫彥曾齊釋慧進齊釋弘明齊釋法匱齊釋慧豫齊釋超辨齊釋慧基齊釋僧侯齊文宣王蕭子良齊國子博士劉虬梁釋慧約梁釋法雲梁云光法師梁釋道琳梁釋法懔梁釋法忍梁釋僧遷梁尼道跡梁尼法宣梁貞節先生庾銑梁參軍甄玄成梁華手尼陳南嶽尊者慧思陳釋玄光陳國子祭酒徐孝克北魏釋僧照北魏釋志湛北魏博士盧景裕北齊釋法上北周釋慧命北周釋慧遠隋智者大師隋釋僧照隋釋大善隋釋慧成隋釋慧超隋釋慧威隋釋灌頂隋釋真觀隋釋普明隋釋智越隋釋智璪隋釋智晞隋釋法向隋釋等觀隋釋大志隋釋道悅隋釋曇詢隋釋曇韻隋釋慧海隋釋慧恭隋釋法充隋釋法朗隋釋法喜隋釋法誠隋釋法安隋釋法泰隋釋玄秀隋釋行堅隋陸淳隋嚴恭隋(王梵行　刺史崔彥武)唐律師道宣唐釋吉藏唐釋惠主唐釋玄奘唐釋玄琬唐釋窺基唐釋智聰唐釋智琰唐釋智通唐釋智威唐釋慧達唐釋遺俗唐釋義忠唐釋法融唐釋法徹唐釋法達唐釋法璇唐釋無畏唐釋玄朗唐釋湛然唐釋神邕唐釋道暹唐釋道遵唐釋神悟唐釋志鄰唐釋楚金唐釋大光唐國師澄觀唐釋慧因唐元和僧

【現代漢語翻譯】 現代漢語譯本：義晉瓦官寺的僧人晉，參軍劉程之，宋朝的沙門（梵語：śrāmaṇa，指出家修道者）求那跋摩（Guṇabhadra），宋朝的釋道生，宋朝的釋法莊，宋朝的釋慧慶，宋朝的釋道冏，宋朝的釋曇諦，宋朝的釋曇邃，宋朝的釋普明，宋朝的釋寶通，宋朝的釋僧登，宋朝的釋法慧，宋朝的釋慧亮，宋朝的釋慧果，宋朝的釋慧益，宋朝的釋僧瑜，宋朝的尼姑慧玉，宋朝的尼姑道壽，羅玙的妻子，宋朝的尼姑智通，宋朝的開府王玄謨，宋朝的孫彥曾，齊朝的釋慧進，齊朝的釋弘明，齊朝的釋法匱，齊朝的釋慧豫，齊朝的釋超辨，齊朝的釋慧基，齊朝的釋僧侯，齊文宣王蕭子良，齊國子博士劉虬，梁朝的釋慧約，梁朝的釋法雲，梁云光法師，梁朝的釋道琳，梁朝的釋法懔，梁朝的釋法忍，梁朝的釋僧遷，梁朝的尼姑道跡，梁朝的尼姑法宣，梁貞節先生庾銑，梁朝的參軍甄玄成，梁朝的華手尼陳，南嶽尊者慧思，陳朝的釋玄光，陳國子祭酒徐孝克，北魏的釋僧照，北魏的釋志湛，北魏的博士盧景裕，北齊的釋法上，北周的釋慧命，北周的釋慧遠，隋朝的智者大師，隋朝的釋僧照，隋朝的釋大善，隋朝的釋慧成，隋朝的釋慧超，隋朝的釋慧威，隋朝的釋灌頂，隋朝的釋真觀，隋朝的釋普明，隋朝的釋智越，隋朝的釋智璪，隋朝的釋智晞，隋朝的釋法向，隋朝的釋等觀，隋朝的釋大志，隋朝的釋道悅，隋朝的釋曇詢，隋朝的釋曇韻，隋朝的釋慧海，隋朝的釋慧恭，隋朝的釋法充，隋朝的釋法朗，隋朝的釋法喜，隋朝的釋法誠，隋朝的釋法安，隋朝的釋法泰，隋朝的釋玄秀，隋朝的釋行堅，隋朝的陸淳，隋朝的嚴恭，隋朝的（王梵行，刺史崔彥武），唐朝的律師道宣，唐朝的釋吉藏，唐朝的釋惠主，唐朝的釋玄奘（Xuánzàng），唐朝的釋玄琬，唐朝的釋窺基（Kuījī），唐朝的釋智聰，唐朝的釋智琰，唐朝的釋智通，唐朝的釋智威，唐朝的釋慧達，唐朝的釋遺俗，唐朝的釋義忠，唐朝的釋法融，唐朝的釋法徹，唐朝的釋法達，唐朝的釋法璇，唐朝的釋無畏，唐朝的釋玄朗，唐朝的釋湛然，唐朝的釋神邕，唐朝的釋道暹，唐朝的釋道遵，唐朝的釋神悟，唐朝的釋志鄰，唐朝的釋楚金，唐朝的釋大光，唐國師澄觀，唐朝的釋慧因，唐元和年間的僧人。

【English Translation】 English version: The monk Jin of Yijin Waguan Temple, Army Advisor Liu Chengzhi, the śrāmaṇa (ascetic) Guṇabhadra of the Song Dynasty, the monk Shi Daosheng of the Song Dynasty, the monk Shi Fazhuang of the Song Dynasty, the monk Shi Huiqing of the Song Dynasty, the monk Shi Daojiong of the Song Dynasty, the monk Shi Tandi of the Song Dynasty, the monk Shi Tansui of the Song Dynasty, the monk Shi Puming of the Song Dynasty, the monk Shi Baotong of the Song Dynasty, the monk Shi Deng of the Song Dynasty, the monk Shi Fahui of the Song Dynasty, the monk Shi Huiliang of the Song Dynasty, the monk Shi Huiguo of the Song Dynasty, the monk Shi Huiyi of the Song Dynasty, the monk Shi Sengyu of the Song Dynasty, the nun Huiyu of the Song Dynasty, the nun Daoshou of the Song Dynasty, the wife of Luo Yu, the nun Zhitong of the Song Dynasty, Wang Xuanmo, the Duke of the Song Dynasty, Sun Yanzeng of the Song Dynasty, the monk Shi Huijin of the Qi Dynasty, the monk Shi Hongming of the Qi Dynasty, the monk Shi Fakui of the Qi Dynasty, the monk Shi Huiyu of the Qi Dynasty, the monk Shi Chaobian of the Qi Dynasty, the monk Shi Huiji of the Qi Dynasty, the monk Shi Senghou of the Qi Dynasty, Xiao Ziliang, the Prince Wenxuan of Qi, Liu Qiu, the Imperial Academy Erudite of Qi, the monk Shi Huiyue of the Liang Dynasty, the monk Shi Fayun of the Liang Dynasty, Dharma Master Yun Guang of the Liang Dynasty, the monk Shi Daolin of the Liang Dynasty, the monk Shi Falin of the Liang Dynasty, the monk Shi Faren of the Liang Dynasty, the monk Shi Sengqian of the Liang Dynasty, the nun Daoji of the Liang Dynasty, the nun Faxuan of the Liang Dynasty, Yu Xian, the Honorable Gentleman of Integrity of the Liang Dynasty, Zhen Xuancheng, the Army Advisor of the Liang Dynasty, the nun Hua Shou Chen of the Liang Dynasty, Venerable Huisi of Mount Nan, the monk Shi Xuanguang of the Chen Dynasty, Xu Xiaoke, the Libationer of the State Academy of the Chen Dynasty, the monk Shi Sengzhao of the Northern Wei Dynasty, the monk Shi Zhizhan of the Northern Wei Dynasty, Lu Jingyu, the Erudite of the Northern Wei Dynasty, the monk Shi Fashang of the Northern Qi Dynasty, the monk Shi Huiming of the Northern Zhou Dynasty, the monk Shi Huiyuan of the Northern Zhou Dynasty, Great Master Zhiyi of the Sui Dynasty, the monk Shi Sengzhao of the Sui Dynasty, the monk Shi Dashan of the Sui Dynasty, the monk Shi Huicheng of the Sui Dynasty, the monk Shi Huichao of the Sui Dynasty, the monk Shi Huiwei of the Sui Dynasty, the monk Shi Guanding of the Sui Dynasty, the monk Shi Zhenguan of the Sui Dynasty, the monk Shi Puming of the Sui Dynasty, the monk Shi Zhiyue of the Sui Dynasty, the monk Shi Zhizao of the Sui Dynasty, the monk Shi Zhixi of the Sui Dynasty, the monk Shi Faxiang of the Sui Dynasty, the monk Shi Dengguan of the Sui Dynasty, the monk Shi Dazhi of the Sui Dynasty, the monk Shi Daoyue of the Sui Dynasty, the monk Shi Tanxun of the Sui Dynasty, the monk Shi Tanyun of the Sui Dynasty, the monk Shi Huihai of the Sui Dynasty, the monk Shi Huigong of the Sui Dynasty, the monk Shi Fachong of the Sui Dynasty, the monk Shi Falang of the Sui Dynasty, the monk Shi Faxi of the Sui Dynasty, the monk Shi Facheng of the Sui Dynasty, the monk Shi Fa'an of the Sui Dynasty, the monk Shi Fatai of the Sui Dynasty, the monk Shi Xuanxiu of the Sui Dynasty, the monk Shi Xingjian of the Sui Dynasty, Lu Chun of the Sui Dynasty, Yan Gong of the Sui Dynasty, (Wang Fanxing, Prefectural Governor Cui Yanwu) of the Sui Dynasty, Vinaya Master Daoxuan of the Tang Dynasty, the monk Shi Jizang of the Tang Dynasty, the monk Shi Huizhu of the Tang Dynasty, the monk Shi Xuanzang of the Tang Dynasty, the monk Shi Xuanyuan of the Tang Dynasty, the monk Shi Kuījī of the Tang Dynasty, the monk Shi Zhicong of the Tang Dynasty, the monk Shi Zhiyan of the Tang Dynasty, the monk Shi Zhitong of the Tang Dynasty, the monk Shi Zhiwei of the Tang Dynasty, the monk Shi Huida of the Tang Dynasty, the monk Shi Yisu of the Tang Dynasty, the monk Shi Yizhong of the Tang Dynasty, the monk Shi Farong of the Tang Dynasty, the monk Shi Fache of the Tang Dynasty, the monk Shi Fada of the Tang Dynasty, the monk Shi Faxuan of the Tang Dynasty, the monk Shi Wuwei of the Tang Dynasty, the monk Shi Xuanlang of the Tang Dynasty, the monk Shi Zhanran of the Tang Dynasty, the monk Shi Shenyong of the Tang Dynasty, the monk Shi Daoxian of the Tang Dynasty, the monk Shi Daozun of the Tang Dynasty, the monk Shi Shenwu of the Tang Dynasty, the monk Shi Zhilin of the Tang Dynasty, the monk Shi Chujin of the Tang Dynasty, the monk Shi Daguang of the Tang Dynasty, National Preceptor Chengguan of the Tang Dynasty, the monk Shi Huiyin of the Tang Dynasty, the monk of the Yuanhe era of the Tang Dynasty.

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唐釋鑒空唐釋守素唐釋無言唐釋妙行唐釋遂端唐釋元慧唐釋功迥唐釋楚云唐悟真寺僧唐孫咸僧懷秀唐尼法信唐中書令岑文字唐侍郎王淹唐令狐元軌唐大理丞董雄唐令史史阿誓唐校尉李山龍唐高表仁孫唐潘果唐崔義起妻(父蕭文鏗)唐馬郎婦唐黃氏二女唐都水使蘇長妾下卷五代大慈寺僧吳越釋道潛吳越智覺禪師吳越釋鴻楚吳越釋可週晉釋自新周釋義楚宋釋紹巖宋釋羲寂宋釋義通宋釋晤恩宋釋省念宋釋知禮宋釋遵式宋法華大士志言宋釋本如宋釋祖韶宋釋有嚴宋釋處咸宋釋靈照宋釋可久宋釋(繼忠　思照)宋釋中立宋釋凈梵宋釋覃異宋釋宗利宋釋道琛宋釋從雅宋釋含瑩宋釋祖南宋喻思凈宋左伸宋范儼宋司獄張慶宋軍使李遇宋刑部陸沅宋待制晁說之宋知州張秉宋姜學士宋(潘冕　陸翁)宋朱氏如一宋董母李氏宋歐陽文忠妓宋趙母宋黃婆宋秦氏凈堅宋宜人陸氏元釋弘濟元陳君璋明釋善繼明蓮池大師明釋德清明釋洪恩明釋真覺明釋真清明釋性專明釋傳燈明釋傳記明釋廣莫明釋廣承明釋僧復明釋性天明釋濟舟明釋行仁明釋永寧明釋明勛明童子明郡丞龍得孚明朱元正先生明邑令王立轂明尤弘遠明葛琬明太僕陳濟生明工部譚貞默母

No. 1541

歷朝法華持驗紀捲上

同善道人周克復纂

男周石校

【現代漢語翻譯】 現代漢語譯本 唐釋鑒空（Tang Shi Jiankong，唐朝的釋鑒空）唐釋守素（Tang Shi Shousu，唐朝的釋守素）唐釋無言（Tang Shi Wuyan，唐朝的釋無言）唐釋妙行（Tang Shi Miaoxing，唐朝的釋妙行）唐釋遂端（Tang Shi Suiduan，唐朝的釋遂端）唐釋元慧（Tang Shi Yuanhui，唐朝的釋元慧）唐釋功迥（Tang Shi Gongjiong，唐朝的釋功迥）唐釋楚云（Tang Shi Chuyun，唐朝的釋楚云）唐悟真寺僧（Tang Wuzhensi Seng，唐朝悟真寺的僧人）唐孫咸（Tang Sun Xian，唐朝的孫咸）僧懷秀（Seng Huaixiu，僧人懷秀）唐尼法信（Tang Ni Faxin，唐朝的尼姑法信）唐中書令岑文字（Tang Zhongshuling Cen Wenben，唐朝的中書令岑文字）唐侍郎王淹（Tang Shilang Wang Yan，唐朝的侍郎王淹）唐令狐元軌（Tang Linghu Yuangui，唐朝的令狐元軌）唐大理丞董雄（Tang Dalicheng Dong Xiong，唐朝的大理丞董雄）唐令史史阿誓（Tang Lingshi Shi Ashi，唐朝的令史史阿誓）唐校尉李山龍（Tang Xiaowei Li Shanlong，唐朝的校尉李山龍）唐高表仁孫（Tang Gao Biaoren Sun，唐朝高表仁的孫子）唐潘果（Tang Pan Guo，唐朝的潘果）唐崔義起妻(父蕭文鏗)（Tang Cui Yiqi Qi (Fu Xiao Wenkeng)，唐朝崔義起的妻子，父親是蕭文鏗）唐馬郎婦（Tang Malangfu，唐朝的馬郎婦）唐黃氏二女（Tang Huangshi Ernv，唐朝黃氏的兩個女兒）唐都水使蘇長妾（Tang Dushui Shi Su Changqie，唐朝都水使蘇長的妾）下卷五代大慈寺僧（Xiajuan Wudai Dacisi Seng，下卷五代大慈寺的僧人）吳越釋道潛（Wuyue Shi Daoqian，吳越的釋道潛）吳越智覺禪師（Wuyue Zhijue Chanshi，吳越的智覺禪師）吳越釋鴻楚（Wuyue Shi Hongchu，吳越的釋鴻楚）吳越釋可週（Wuyue Shi Kezhou，吳越的釋可週）晉釋自新（Jin Shi Zixin，晉朝的釋自新）周釋義楚（Zhou Shi Yichu，周朝的釋義楚）宋釋紹巖（Song Shi Shaoyan，宋朝的釋紹巖）宋釋羲寂（Song Shi Xiji，宋朝的釋羲寂）宋釋義通（Song Shi Yitong，宋朝的釋義通）宋釋晤恩（Song Shi Wu'en，宋朝的釋晤恩）宋釋省念（Song Shi Xingnian，宋朝的釋省念）宋釋知禮（Song Shi Zhili，宋朝的釋知禮）宋釋遵式（Song Shi Zunshi，宋朝的釋遵式）宋法華大士志言（Song Fahua Dashi Zhiyan，宋朝法華大士的志言）宋釋本如（Song Shi Benru，宋朝的釋本如）宋釋祖韶（Song Shi Zushao，宋朝的釋祖韶）宋釋有嚴（Song Shi Youyan，宋朝的釋有嚴）宋釋處咸（Song Shi Chuxian，宋朝的釋處咸）宋釋靈照（Song Shi Lingzhao，宋朝的釋靈照）宋釋可久（Song Shi Kejiu，宋朝的釋可久）宋釋(繼忠　思照)（Song Shi (Jizhong Sizhao)，宋朝的釋繼忠和思照）宋釋中立（Song Shi Zhongli，宋朝的釋中立）宋釋凈梵（Song Shi Jingfan，宋朝的釋凈梵）宋釋覃異（Song Shi Tanyi，宋朝的釋覃異）宋釋宗利（Song Shi Zongli，宋朝的釋宗利）宋釋道琛（Song Shi Daochen，宋朝的釋道琛）宋釋從雅（Song Shi Congya，宋朝的釋從雅）宋釋含瑩（Song Shi Hanying，宋朝的釋含瑩）宋釋祖南（Song Shi Zunan，宋朝的釋祖南）宋喻思凈（Song Yu Sijing，宋朝的喻思凈）宋左伸（Song Zuo Shen，宋朝的左伸）宋范儼（Song Fan Yan，宋朝的范儼）宋司獄張慶（Song Siyu Zhang Qing，宋朝的司獄張慶）宋軍使李遇（Song Junshi Li Yu，宋朝的軍使李遇）宋刑部陸沅（Song Xingbu Lu Yuan，宋朝的刑部陸沅）宋待制晁說之（Song Daizhi Chao Yuezhi，宋朝的待制晁說之）宋知州張秉（Song Zhizhou Zhang Bing，宋朝的知州張秉）宋姜學士（Song Jiang Xueshi，宋朝的姜學士）宋(潘冕　陸翁)（Song (Pan Mian Lu Weng)，宋朝的潘冕和陸翁）宋朱氏如一（Song Zhushi Ruyi，宋朝的朱氏如一）宋董母李氏（Song Dongmu Lishi，宋朝董母李氏）宋歐陽文忠妓（Song Ouyang Wenzhong Ji，宋朝歐陽文忠的妓女）宋趙母（Song Zhaomu，宋朝的趙母）宋黃婆（Song Huangpo，宋朝的黃婆）宋秦氏凈堅（Song Qinshi Jingjian，宋朝的秦氏凈堅）宋宜人陸氏（Song Yiren Lushi，宋朝的宜人陸氏）元釋弘濟（Yuan Shi Hongji，元朝的釋弘濟）元陳君璋（Yuan Chen Junzhang，元朝的陳君璋）明釋善繼（Ming Shi Shanji，明朝的釋善繼）明蓮池大師（Ming Lianchi Dashi，明朝的蓮池大師）明釋德清（Ming Shi Deqing，明朝的釋德清）明釋洪恩（Ming Shi Hong'en，明朝的釋洪恩）明釋真覺（Ming Shi Zhenjue，明朝的釋真覺）明釋真清（Ming Shi Zhenqing，明朝的釋真清）明釋性專（Ming Shi Xingzhuan，明朝的釋性專）明釋傳燈（Ming Shi Chuandeng，明朝的釋傳燈）明釋傳記（Ming Shi Chuanji，明朝的釋傳記）明釋廣莫（Ming Shi Guangmo，明朝的釋廣莫）明釋廣承（Ming Shi Guangcheng，明朝的釋廣承）明釋僧復（Ming Shi Sengfu，明朝的釋僧復）明釋性天（Ming Shi Xingtian，明朝的釋性天）明釋濟舟（Ming Shi Jizhou，明朝的釋濟舟）明釋行仁（Ming Shi Xingren，明朝的釋行仁）明釋永寧（Ming Shi Yongning，明朝的釋永寧）明釋明勛（Ming Shi Mingxun，明朝的釋明勛）明童子（Ming Tongzi，明朝的童子）明郡丞龍得孚（Ming Juncheng Long Defu，明朝的郡丞龍得孚）明朱元正先生（Ming Zhu Yuanzheng Xiansheng，明朝的朱元正先生）明邑令王立轂（Ming Yiling Wang Ligu，明朝的邑令王立轂）明尤弘遠（Ming You Hongyuan，明朝的尤弘遠）明葛琬（Ming Gewan，明朝的葛琬）明太僕陳濟生（Ming Taipu Chen Jisheng，明朝的太僕陳濟生）明工部譚貞默母（Ming Gongbu Tan Zhenmo Mu，明朝工部譚貞默的母親) No. 1541 歷朝法華持驗紀捲上 同善道人周克復纂 男周石校

【English Translation】 English version Tang Shi Jiankong (釋鑒空 of the Tang Dynasty), Tang Shi Shousu (釋守素 of the Tang Dynasty), Tang Shi Wuyan (釋無言 of the Tang Dynasty), Tang Shi Miaoxing (釋妙行 of the Tang Dynasty), Tang Shi Suiduan (釋遂端 of the Tang Dynasty), Tang Shi Yuanhui (釋元慧 of the Tang Dynasty), Tang Shi Gongjiong (釋功迥 of the Tang Dynasty), Tang Shi Chuyun (釋楚云 of the Tang Dynasty), Tang Wuzhensi Seng (僧 of Wuzhen Temple in the Tang Dynasty), Tang Sun Xian (孫咸 of the Tang Dynasty), Seng Huaixiu (僧懷秀, Monk Huaixiu), Tang Ni Faxin (尼法信, Nun Faxin of the Tang Dynasty), Tang Zhongshuling Cen Wenben (中書令岑文字, Cen Wenben, Grand Secretary of the Tang Dynasty), Tang Shilang Wang Yan (侍郎王淹, Wang Yan, Vice Minister of the Tang Dynasty), Tang Linghu Yuangui (令狐元軌 of the Tang Dynasty), Tang Dalicheng Dong Xiong (大理丞董雄, Dong Xiong, Judge of the Supreme Court of the Tang Dynasty), Tang Lingshi Shi Ashi (令史史阿誓, Shi Ashi, Clerk of the Tang Dynasty), Tang Xiaowei Li Shanlong (校尉李山龍, Li Shanlong, Commandant of the Tang Dynasty), Tang Gao Biaoren Sun (高表仁's Grandson of the Tang Dynasty), Tang Pan Guo (潘果 of the Tang Dynasty), Tang Cui Yiqi Qi (Fu Xiao Wenkeng) (崔義起's Wife (Father Xiao Wenkeng) of the Tang Dynasty), Tang Malangfu (馬郎婦 of the Tang Dynasty), Tang Huangshi Ernv (黃氏二女, Two Daughters of the Huang Family of the Tang Dynasty), Tang Dushui Shi Su Changqie (都水使蘇長's Concubine of the Tang Dynasty), Volume Down, Monk of Dacisi Temple in the Five Dynasties, Wuyue Shi Daoqian (釋道潛 of Wuyue), Wuyue Zhijue Chanshi (智覺禪師, Zhijue Chan Master of Wuyue), Wuyue Shi Hongchu (釋鴻楚 of Wuyue), Wuyue Shi Kezhou (釋可週 of Wuyue), Jin Shi Zixin (釋自新 of Jin Dynasty), Zhou Shi Yichu (釋義楚 of Zhou Dynasty), Song Shi Shaoyan (釋紹巖 of Song Dynasty), Song Shi Xiji (釋羲寂 of Song Dynasty), Song Shi Yitong (釋義通 of Song Dynasty), Song Shi Wu'en (釋晤恩 of Song Dynasty), Song Shi Xingnian (釋省念 of Song Dynasty), Song Shi Zhili (釋知禮 of Song Dynasty), Song Shi Zunshi (釋遵式 of Song Dynasty), Song Fahua Dashi Zhiyan (法華大士志言, Zhiyan of Fahua Dashi of Song Dynasty), Song Shi Benru (釋本如 of Song Dynasty), Song Shi Zushao (釋祖韶 of Song Dynasty), Song Shi Youyan (釋有嚴 of Song Dynasty), Song Shi Chuxian (釋處咸 of Song Dynasty), Song Shi Lingzhao (釋靈照 of Song Dynasty), Song Shi Kejiu (釋可久 of Song Dynasty), Song Shi (Jizhong Sizhao) (釋(繼忠　思照) of Song Dynasty), Song Shi Zhongli (釋中立 of Song Dynasty), Song Shi Jingfan (釋凈梵 of Song Dynasty), Song Shi Tanyi (釋覃異 of Song Dynasty), Song Shi Zongli (釋宗利 of Song Dynasty), Song Shi Daochen (釋道琛 of Song Dynasty), Song Shi Congya (釋從雅 of Song Dynasty), Song Shi Hanying (釋含瑩 of Song Dynasty), Song Shi Zunan (釋祖南 of Song Dynasty), Song Yu Sijing (喻思凈 of Song Dynasty), Song Zuo Shen (左伸 of Song Dynasty), Song Fan Yan (范儼 of Song Dynasty), Song Siyu Zhang Qing (司獄張慶, Zhang Qing, Prison Warden of Song Dynasty), Song Junshi Li Yu (軍使李遇, Li Yu, Military Envoy of Song Dynasty), Song Xingbu Lu Yuan (刑部陸沅, Lu Yuan, Ministry of Justice of Song Dynasty), Song Daizhi Chao Yuezhi (待制晁說之, Chao Yuezhi, Academician of Song Dynasty), Song Zhizhou Zhang Bing (知州張秉, Zhang Bing, Governor of Song Dynasty), Song Jiang Xueshi (姜學士, Jiang Xueshi, Academician of Song Dynasty), Song (Pan Mian Lu Weng) (潘冕　陸翁 of Song Dynasty), Song Zhushi Ruyi (朱氏如一, Zhushi Ruyi of Song Dynasty), Song Dongmu Lishi (董母李氏, Dongmu Lishi of Song Dynasty), Song Ouyang Wenzhong Ji (歐陽文忠妓, Ouyang Wenzhong's Prostitute of Song Dynasty), Song Zhaomu (趙母, Zhaomu of Song Dynasty), Song Huangpo (黃婆, Huangpo of Song Dynasty), Song Qinshi Jingjian (秦氏凈堅, Qinshi Jingjian of Song Dynasty), Song Yiren Lushi (宜人陸氏, Yiren Lushi of Song Dynasty), Yuan Shi Hongji (釋弘濟 of Yuan Dynasty), Yuan Chen Junzhang (陳君璋 of Yuan Dynasty), Ming Shi Shanji (釋善繼 of Ming Dynasty), Ming Lianchi Dashi (蓮池大師, Lianchi Dashi of Ming Dynasty), Ming Shi Deqing (釋德清 of Ming Dynasty), Ming Shi Hong'en (釋洪恩 of Ming Dynasty), Ming Shi Zhenjue (釋真覺 of Ming Dynasty), Ming Shi Zhenqing (釋真清 of Ming Dynasty), Ming Shi Xingzhuan (釋性專 of Ming Dynasty), Ming Shi Chuandeng (釋傳燈 of Ming Dynasty), Ming Shi Chuanji (釋傳記 of Ming Dynasty), Ming Shi Guangmo (釋廣莫 of Ming Dynasty), Ming Shi Guangcheng (釋廣承 of Ming Dynasty), Ming Shi Sengfu (釋僧復 of Ming Dynasty), Ming Shi Xingtian (釋性天 of Ming Dynasty), Ming Shi Jizhou (釋濟舟 of Ming Dynasty), Ming Shi Xingren (釋行仁 of Ming Dynasty), Ming Shi Yongning (釋永寧 of Ming Dynasty), Ming Shi Mingxun (釋明勛 of Ming Dynasty), Ming Tongzi (童子, Boy of Ming Dynasty), Ming Juncheng Long Defu (郡丞龍得孚, Long Defu, Prefect of Ming Dynasty), Ming Zhu Yuanzheng Xiansheng (朱元正先生, Zhu Yuanzheng, Mr. of Ming Dynasty), Ming Yiling Wang Ligu (邑令王立轂, Wang Ligu, Magistrate of Ming Dynasty), Ming You Hongyuan (尤弘遠 of Ming Dynasty), Ming Gewan (葛琬 of Ming Dynasty), Ming Taipu Chen Jisheng (太僕陳濟生, Chen Jisheng, Vice Minister of the Court of Imperial Stud of Ming Dynasty), Ming Gongbu Tan Zhenmo Mu (工部譚貞默母, Mother of Tan Zhenmo, Ministry of Public Works of Ming Dynasty) No. 1541 Records of Miraculous Verifications of the Lotus Sutra Throughout the Dynasties, Volume 1 Compiled by Zhou Kefu, the Taoist of Common Good Proofread by Zhou Shi, Son

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潛確居士陳濟生參

晉燉煌郡釋曇摩羅剎

華言法護。本姓支氏。八歲出家。誦經日萬言。志弘大道。遍游西域諸國。赍梵經還中夏。遂譯出賢劫正法華諸部。晉武末。隱居深山。山有清澗。恒取澡漱。后忽以穢觸而竭。師徘徊嘆曰。人以涼德。遂使清泉輟流乎。言訖。泉流滿澗。其幽誠所感如此。時稱燉煌菩薩。

晉釋鳩摩羅什

華言童壽。天竺人也。七歲出家。日誦千偈。年十二至沙勒國。說法之暇。專務方等。於是聲滿蔥左。龜茲王迎還國。請開方等經奧。師為推辨諸法皆空無我。分別陰界假名非實。聽者莫不感悟。苻秦時。太史奏有星見外國分野。當有大智入輔中國。即遣使求之。後秦弘始三年十二月。迎師至長安。止逍遙園。譯妙法蓮華經。義皆圓通。眾心愜伏。續出小品金剛般若等經。及諸論。凡三百餘卷。師雅好大乘。志存敷廣。將終語眾曰。愿所宣譯。後世咸共弘通。今于眾前。發誠實誓。若所傳無謬。當使焚身之後。舌不焦爛。晉義熙五年。卒于長安。依外國法阇維。薪滅形化。惟舌不灰。

晉天竺比丘摩訶羅

讀摩訶衍。德行彌著。國王正信。常布發掩泥。令蹈其上。或白王。此人不多讀經。何大供養。王曰。我曾於夜半。欲見此比丘。即到其所。見彼

【現代漢語翻譯】 現代漢語譯本 潛確居士陳濟生參 晉代燉煌郡的釋曇摩羅剎（Dharmaraksa，意為法護）： 漢名法護，本姓支。八歲出家，每日誦經萬言。立志弘揚大道，遍游西域各國，攜帶梵文經典返回中原。於是翻譯出《賢劫經》、《正法華經》等諸多經典。晉武帝末年，隱居深山。山中有一清澈的溪澗，他經常取水洗漱。後來忽然因為穢物污染而斷流。法護嘆息道：『是因為我德行淺薄，才使清泉停止流淌嗎？』說完，泉水又重新流滿溪澗。他的虔誠之心感動天地，就是這樣。當時人們稱他為『燉煌菩薩』。 晉代釋鳩摩羅什（Kumarajiva，意為童壽）： 是天竺人。七歲出家，每日誦讀千偈。十二歲時到達沙勒國，說法之餘，專心研究方等經典。於是名聲傳遍蔥嶺以西。龜茲王迎接他回國，請他講解方等經的奧義。鳩摩羅什為他推論辨析諸法皆空無我，分別陰界不過是假名而非真實存在，聽者無不感動醒悟。苻秦時期，太史奏報說有星象出現在外國分野，預示著有大智慧之人將入輔中國。苻秦於是派遣使者去尋找他。後秦弘始三年十二月，迎接鳩摩羅什到達長安，居住在逍遙園，翻譯《妙法蓮華經》，義理圓融通達，眾人心悅誠服。後來又翻譯出《小品般若經》、《金剛般若經》等經典，以及各種論著，總共三百多卷。鳩摩羅什喜愛大乘佛法，立志弘揚傳播。臨終時對眾人說：『希望我所宣講翻譯的經典，後世之人都能共同弘揚流通。現在於大眾面前，發下誠實誓言，如果我所傳譯的沒有錯誤，應當使我焚身之後，舌頭不會焦爛。』晉義熙五年，鳩摩羅什在長安去世。按照外國的習俗火化，柴火燒盡，形體化為灰燼，唯獨舌頭沒有燒成灰燼。 晉代天竺比丘摩訶羅（Mahala）： 讀誦摩訶衍（Mahayana，意為大乘），德行更加顯著。國王非常虔誠，經常鋪開頭髮覆蓋在泥土上，讓他踩在上面。有人對國王說：『這個人不怎麼讀經，為何要如此供養？』國王說：『我曾經在半夜，想去看望這位比丘，剛到他的住所，就看到他……』

【English Translation】 English version Qianque Hermit Chen Jisheng Participates 釋曇摩羅剎 (Dharmaraksa, meaning 'Dharma Protector') of Dunhuang Commandery in the Jin Dynasty: His Chinese name was Fahu, and his original surname was Zhi. He became a monk at the age of eight, reciting ten thousand verses of scripture daily. He aspired to propagate the Great Path and traveled extensively throughout the Western Regions, bringing back Sanskrit scriptures to Central China. Consequently, he translated various scriptures such as the Bhadrakalpika Sutra and the Saddharma Pundarika Sutra. At the end of the Jin Dynasty under Emperor Wu, he lived in seclusion in the deep mountains. There was a clear stream in the mountains where he regularly bathed. Later, it suddenly stopped flowing due to contamination. Dharmaraksa sighed, 'Is it because of my meager virtue that the clear spring has ceased to flow?' As soon as he finished speaking, the stream flowed full again. Such was the power of his sincere heart. At that time, people called him 'Bodhisattva of Dunhuang'. 釋鳩摩羅什 (Kumarajiva, meaning 'Child Longevity') of the Jin Dynasty: He was a native of India. He became a monk at the age of seven, reciting a thousand gathas daily. At the age of twelve, he arrived in the kingdom of Shule, and in his spare time from preaching, he devoted himself to the study of Vaipulya (方等) scriptures. As a result, his reputation spread throughout the region west of the Pamir Mountains. The King of Kucha welcomed him back to his kingdom and requested him to explain the profound meanings of the Vaipulya scriptures. Kumarajiva expounded that all dharmas are empty and without self, and that the skandhas and dhatus are merely provisional names and not real. The listeners were all moved and awakened. During the reign of Fu Qin, the court astrologer reported that a star had appeared in the foreign sector, indicating that a person of great wisdom would enter China to assist the government. Fu Qin then sent envoys to seek him out. In the twelfth month of the third year of the Hongshi era of the Later Qin Dynasty, Kumarajiva was welcomed to Chang'an and resided in Xiaoyao Garden. He translated the Saddharma Pundarika Sutra (妙法蓮華經), the meaning of which was perfectly clear and comprehensive, and the hearts of the people were satisfied and convinced. Subsequently, he translated scriptures such as the Smaller Perfection of Wisdom Sutra (小品般若經), the Diamond Sutra (金剛般若經), and various treatises, totaling over three hundred volumes. Kumarajiva was fond of Mahayana Buddhism and aspired to propagate it widely. As he was dying, he said to the assembly, 'I hope that the scriptures I have preached and translated will be jointly propagated and circulated by people of later generations. Now, in front of the assembly, I make a sincere vow: if what I have transmitted is without error, then after my body is cremated, my tongue should not be charred.' In the fifth year of the Yixi era of the Jin Dynasty, Kumarajiva passed away in Chang'an. According to foreign customs, he was cremated. The firewood was exhausted, and his body turned to ashes, but only his tongue did not turn to ash. 比丘摩訶羅 (Mahala), a Bhiksu from India during the Jin Dynasty: He recited the Mahayana (摩訶衍, meaning 'Great Vehicle') scriptures, and his virtuous conduct became even more prominent. The king had great faith and often spread his hair to cover the mud, allowing him to step on it. Someone 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 visit this Bhiksu in the middle of the night, and as soon as I arrived at his residence, I saw him...'

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在一窟中。讀法華經。有金色光明人。乘白象王。合掌供養。我方近即不見。因問比丘。以我來故。金色人滅耶。比丘云。此是遍吉菩薩。遍吉自言。若有人誦法華經。當乘白象來教導之。我讀是經。遍吉自來矣。遍吉即經中普賢菩薩也。我聞是已。禮足而退。是故我今勤當供養。

晉長安釋䟦澄

年二十出家。根器魯鈍。誓誦法華。日記一行。或半偈。如是勤苦。至八十歲。方通一部。一日忽見朱衣神人持疏云。天帝奉迎大德。師曰。生來誦持。專祈極樂。忉利雖勝。非所愿爾。神乃辭去。又一夕夢七寶大塔。身居第五層。望見七寶城階。無有涯際。有二金剛神。執杵而立。青衣數十。手執白拂。拂階道云。是西方寶城。來迎䟦澄。夢覺。即命以衣缽營大眾齋。問曰。汝等此時見千佛否。眾云。不見。又問覺非常香氣否。眾云。咸聞。言已。向西寂然而化。

晉釋慧遠

姓賈氏。雁門人。聞沙門釋道安。講般若經。豁然開悟。遂投簪受業。精思諷持。太元六年。至廬山。止龍泉精舍。欲建蘭若。尚乏良材。感山神現夢。一夕大雷雨。天明則木積如林矣。刺史桓伊驚其神異。乃為建剎曰東林。殿曰神運。師嘗謂諸教三昧。其名甚眾。功高易進。唸佛為先。遂與慧永慧持等。結社唸佛。世號十

【現代漢語翻譯】 現代漢語譯本： 在一個石窟中，我誦讀《法華經》。看到有金色光明的人，乘坐著白象王，合掌向我供養。我剛靠近，他就消失不見了。因此我問比丘：『因為我來的緣故，金色的人才消失了嗎？』比丘說：『這是遍吉菩薩（Samantabhadra Bodhisattva，即普賢菩薩）。遍吉菩薩自己說過，如果有人誦讀《法華經》，他應當乘坐白象前來教導他。我誦讀這部經，遍吉菩薩自己就來了。』遍吉菩薩就是經中的普賢菩薩。我聽了這些話后，禮拜他的腳然後退下。所以我現在應當勤奮地供養。

晉朝長安的釋䟦澄（釋䟦澄）： 二十歲出家。根器遲鈍愚笨。發誓誦讀《法華經》。每天記住一行，或者半句偈語。就這樣勤奮刻苦，直到八十歲，才通曉整部經。有一天忽然看見身穿紅衣的神人拿著文書來說：『天帝奉迎大德。』䟦澄法師說：『我生來誦經持戒，專門祈求往生極樂世界。忉利天（Trayastrimsa Heaven）雖然殊勝，但不是我所希望的。』神就告辭離開了。又一個晚上夢見七寶大塔，自己身處第五層。望見七寶城池的臺階，沒有邊際。有二位金剛神，拿著金剛杵站立。幾十個穿著青衣的人，手裡拿著白拂塵，拂拭臺階道路，說：『這是西方寶城，來迎接䟦澄法師。』醒來后，就命令用衣缽來舉辦大眾齋會。問大家說：『你們此時看見千佛了嗎？』大家說：『沒有看見。』又問：『聞到非常香的氣味了嗎？』大家說：『都聞到了。』說完，面向西方寂然圓寂。

晉朝的釋慧遠（釋慧遠）： 姓賈，是雁門人。聽到沙門釋道安（釋道安）講解《般若經》，豁然開悟。於是放棄世俗，拜道安為師，精進思考諷誦佛經。太元六年，來到廬山，住在龍泉精舍。想要建造蘭若（Aranya，寺院），但缺少好的木材。感動了山神在夢中顯現。一個晚上，雷雨交加，天亮后木材堆積如林。刺史桓伊（桓伊）驚歎他的神異，於是為他建造寺廟，命名為東林寺，大殿命名為神運殿。慧遠法師曾經對大家說，各種禪定三昧，名稱很多，但唸佛的功德最高，容易進步。於是與慧永（慧永）、慧持（慧持）等人，結社唸佛，世人稱他們為十八賢士。

【English Translation】 English version: In a cave, I recited the Lotus Sutra (Saddharma Pundarika Sutra). I saw a person with golden light, riding a white elephant king, and offering me palms together in reverence. As soon as I approached, he disappeared. Therefore, I asked a bhiksu (monk): 'Did the golden person disappear because of my arrival?' The bhiksu said, 'This is Samantabhadra Bodhisattva (遍吉菩薩, Universal Worthy Bodhisattva). Samantabhadra himself said that if someone recites the Lotus Sutra, he should come riding a white elephant to guide him. I recited this sutra, and Samantabhadra himself came.' Samantabhadra is Samantabhadra Bodhisattva in the sutra. After hearing these words, I bowed at his feet and retreated. Therefore, I should now diligently make offerings.

Shih Bochicheng (釋䟦澄) of Chang'an in the Jin Dynasty: He became a monk at the age of twenty. His faculties were dull and slow. He vowed to recite the Lotus Sutra. He memorized one line or half a gatha (verse) each day. He worked diligently in this way, and it took him until the age of eighty to understand the entire sutra. One day, he suddenly saw a divine person in red robes holding a document, saying, 'The Deva (天帝, god) is welcoming the great virtuous one.' Shih Bochicheng said, 'I have been reciting and upholding the precepts since birth, and I am dedicated to praying for rebirth in the Pure Land of Ultimate Bliss. Although the Trayastrimsa Heaven (忉利天, Heaven of the Thirty-three) is superior, it is not what I desire.' The divine person then took his leave. One night, 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 had no end. There were two vajra (金剛, diamond) deities standing with vajra clubs. Dozens of people in blue robes were holding white whisks, sweeping the steps and saying, 'This is the treasure city of the West, coming to welcome Shih Bochicheng.' When he woke up, he ordered that a great assembly be held with his robes and bowl. He asked everyone, 'Do you see the thousand Buddhas at this time?' Everyone said, 'We do not see them.' He then asked, 'Do you smell an extraordinary fragrance?' Everyone said, 'We all smell it.' After speaking, he faced west and passed away peacefully.

Shih Huiyuan (釋慧遠) of the Jin Dynasty: His surname was Jia, and he was from Yanmen. He heard the Shramana (沙門, monk) Shih Dao'an (釋道安) explaining the Prajna Sutra (Prajnaparamita Sutra, 般若經), and he suddenly attained enlightenment. He then gave up the secular world and became a disciple of Dao'an, diligently contemplating and reciting the scriptures. In the sixth year of the Taiyuan era, he came to Mount Lu and stayed at the Longquan Hermitage. He wanted to build an Aranya (蘭若, monastery), but he lacked good timber. He was moved by the mountain gods appearing in a dream. One night, there was thunder and rain, and in the morning, timber was piled up like a forest. The governor Huan Yi (桓伊) was amazed by his divine powers, so he built a temple for him, named Donglin Temple, and the main hall was named Shenyun Hall. Huiyuan once said to everyone that there are many names for various samadhis (三昧, meditative states), but the merit of reciting the Buddha's name is the highest and easiest to advance. Therefore, he formed a society with Huiyong (慧永), Huichi (慧持), and others to recite the Buddha's name. The world called them the Eighteen Sages.

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八賢。又率眾至百二十三人同修凈業。蓮漏六時。禪誦不輟。有慧義法師者。強正少可。嘗至山。值師講法華經。欲致難問。輒內悸流汗。出曰。此公言貌。誠可敬服。西土諸僧。咸稱漢有大乘開士。每東向致禮。師三十餘年。克志西方。三睹聖相。默而不言。義熙十二年七月晦夕。于般若臺東龕。方從定起。見阿彌陀佛。身滿虛空。圓光之中。無量化佛。觀音。勢至。左右侍立。又見水流光明。分十四支。洄註上下。演說妙法。佛言。我以本願力故。來安慰汝。汝后七日。當生我國。又見佛䭾耶舍。慧持。慧永。劉遺民。在佛側。前揖師曰。師志在先。何來之晚。師知時至。謂門人曰。吾始居此。三睹聖相。今復再見。當生凈土必矣。至期端坐入寂。時八月六日也。所著有廬山集十卷。

晉釋慧持

遠公同母弟也。年十八。師安公。遍學眾經。遊刃三藏。尤精法華。豫章守范寧。嘗請師講法華經。阿毗曇論。四方云聚。隆安三年。辭兄入蜀。遠留之。師曰。既割欲求道。正以西方為期耳。至成都。居龍淵寺。大弘佛法。升其堂者。號登龍門。至宋致和三年四月。嘉州奏風折大樹。有僧在定。敕送至京師。八月入內譯經院。鳴金磬出其定。僧曰。我東林遠公弟慧持也。西遊峨眉。因入定於此。問欲何歸。

【現代漢語翻譯】 現代漢語譯本： 八賢（指八位賢德之人）。又帶領一百二十三人一同修習凈土法門，日夜六時精進唸佛，禪修誦經從不間斷。有位名叫慧義的法師，性格剛強正直，很少有認可的人。曾經來到廬山，正趕上慧遠大師講《法華經》，想要提出難題辯論，卻內心驚悸，汗流浹背。出來后說：『這位大師的言談舉止，確實令人敬佩信服。』西域的僧人們，都稱讚漢地有大乘開悟之士，常常面向東方行禮。慧遠大師三十多年來，立志求生西方極樂世界，曾三次見到阿彌陀佛的聖像，但都默默不語。義熙十二年（公元416年）七月最後一天晚上，在般若臺東邊的石龕中，剛從禪定中起身，看見阿彌陀佛，身形充滿虛空，圓形的光環之中，有無數的化身佛，觀音（觀世音菩薩），勢至（大勢至菩薩）在左右侍立。又看見流水發出光明，分成十四支，迴旋流注上下，演說微妙的佛法。阿彌陀佛說：『我以本願力的緣故，前來安慰你。你七天之後，應當往生我的國土。』又看見佛陀耶舍（西秦僧人），慧持（慧遠之弟），慧永（東林十八賢之一），劉遺民（東林十八賢之一），在阿彌陀佛身旁，向前向慧遠大師作揖說：『大師的志向在前，為何來得這麼晚？』慧遠大師知道往生的時間到了，告訴弟子們說：『我最初居住在這裡時，曾三次見到阿彌陀佛的聖像，現在又再次見到，必定能夠往生凈土了。』到了約定的日期，端坐而逝，時間是八月初六。所著有《廬山集》十卷。

晉朝釋慧持

是慧遠大師同母的弟弟。十八歲時，拜安法師為師，廣泛學習各種經典，精通三藏。尤其精通《法華經》。豫章太守范寧，曾經請慧持法師講解《法華經》、《阿毗曇論》，四方的人像云一樣聚集而來。隆安三年（公元399年），慧持法師告別兄長慧遠大師前往四川，慧遠大師挽留他。慧持法師說：『既然斷絕世俗的慾望而追求佛道，正是以西方極樂世界為目標啊。』到達成都后，居住在龍淵寺，大力弘揚佛法。凡是登上他講堂的人，都被稱為『登龍門』。到宋朝致和三年四月，嘉州上奏說有大風颳斷大樹，樹中有一位僧人在禪定中，皇帝下令送到京師。八月進入內譯經院，敲擊金磬使他出定。僧人說：『我是東林寺慧遠大師的弟弟慧持，西遊峨眉山，因此在這裡入定。』問他想去哪裡。

【English Translation】 English version: Eight Worthies. He also led a group of one hundred and twenty-three people to cultivate the Pure Land practice together, reciting the Buddha's name diligently during the six periods of the day and night, and never ceasing in their Chan meditation and sutra chanting. There was a Dharma master named Huiyi, who was strong, upright, and rarely approved of others. He once came to Mount Lu, just as Master Huiyuan was lecturing on the Lotus Sutra (法華經), intending to raise difficult questions. However, he felt a sudden palpitation and broke out in a sweat. He came out and said, 'This master's words and appearance are truly worthy of respect and admiration.' Monks from the Western Regions all praised that there was a great enlightened Mahayana practitioner in the Han region, and they often paid their respects facing east. For more than thirty years, Master Huiyuan was determined to be reborn in the Western Pure Land. He had seen the holy image of Amitabha Buddha (阿彌陀佛) three times, but remained silent. On the last evening of the seventh month of the twelfth year of Yixi (416 AD), in the eastern niche of the Prajna Terrace, just as he was rising from meditation, he saw Amitabha Buddha, his body filling the void, with countless manifested Buddhas within the circular light, and Avalokiteshvara (觀音, Guanshiyin Bodhisattva) and Mahasthamaprapta (勢至, Dashi Zhi Bodhisattva) standing on either side. He also saw streams of light flowing, dividing into fourteen branches, swirling and flowing up and down, expounding the wonderful Dharma. The Buddha said, 'Because of my original vows, I have come to comfort you. In seven days, you shall be born in my land.' He also saw Buddhabhadra (佛䭾耶舍), Huichi (慧持, Huiyuan's brother), Huiyong (慧永, one of the Eighteen Worthies of Donglin), and Liu Yimin (劉遺民, one of the Eighteen Worthies of Donglin) beside the Buddha, bowing to Master Huiyuan and saying, 'Master's aspiration was first, why are you coming so late?' Master Huiyuan knew that the time had come, and said to his disciples, 'When I first lived here, I saw the holy image three times. Now I see it again, I will surely be reborn in the Pure Land.' On the appointed day, he sat upright and passed away, on the sixth day of the eighth month. He authored the ten-volume Lushan Collection (廬山集).

The Jin Dynasty Monk Huichi

He was Master Huiyuan's younger brother from the same mother. At the age of eighteen, he became a disciple of Master An, widely studying various scriptures and mastering the Tripitaka. He was especially proficient in the Lotus Sutra. Fan Ning, the governor of Yuzhang, once invited Master Huichi to lecture on the Lotus Sutra and the Abhidharma Treatise (阿毗曇論), and people gathered from all directions like clouds. In the third year of Long'an (399 AD), Master Huichi bid farewell to his elder brother Master Huiyuan to go to Sichuan, but Master Huiyuan tried to persuade him to stay. Master Huichi said, 'Since I have severed worldly desires and seek the path of the Buddha, I am aiming for the Western Pure Land.' After arriving in Chengdu, he resided at Longyuan Temple, vigorously propagating the Dharma. Those who ascended his lecture hall were called 'ascending the Dragon Gate.' In the fourth month of the third year of Zhihe during the Song Dynasty, Jia Prefecture reported that a strong wind had broken a large tree, and there was a monk in meditation inside the tree. The emperor ordered him to be sent to the capital. In the eighth month, he entered the Inner Translation Institute, and they struck a golden chime to bring him out of meditation. The monk said, 'I am Huichi, the younger brother of Master Huiyuan of Donglin Temple. I traveled west to Mount Emei and entered meditation here.' They asked him where he wanted to go.

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曰陳留。即復入定。徽宗令繪像頒行。仍制贊云。七百年前老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞木作皮。

晉釋僧睿

冀州人。遊學諸方。遍歷天竺國界。還關中。從羅什咨稟經義。什翻法華經。以竺法護本云。天見人。人見天。什曰。以此言過質耳。師曰。將非人天交接。兩得相見。什喜。遂用其文。后入廬山。依遠公修凈業。既而適京師。止烏衣寺。講說法華。聽者推服。元嘉十六年。面西合掌而逝。眾見榻前。一金蓮花。倏爾而隱。五色香菸。自室中出。

晉剡東釋法崇

姓竺氏。少入道。以戒節見稱。篤志經論。尤長法華。嘗游湘州麓山。山精化為天人。詣師請戒。因舍所住山為寺。師居少時。化洽湘土。后還葛峴山。茅庵澗飲。禪慧為樂。著有法華義疏四卷。

晉彭城郡釋道融

從什公入逍遙園。參詳新譯法華。隨開講席。什自聽之。嘆爲殊倫。與釋曇影。俱有法華文疏。並行於世。影師善講正法華。及光贊般若。每一闡揚。聽眾千數。亦助什譯經。甚為推重。

晉釋曇翼

餘杭人。初沙門法志。常誦法華。有雉翔集座隅。如聽經狀。七年雉殞。志瘞之。夜夢一童子拜曰。因聽經得脫羽類。今生山前王氏家矣。王氏一日設齋。志乃踵門

【現代漢語翻譯】 現代漢語譯本： 說的是陳留這個地方。之後又入定。徽宗皇帝命人畫了他的畫像並頒佈天下。還寫了讚語說：『七百年前的老古錐（指有道行的老和尚），定中的訊息有誰知道？不如像達摩祖師那樣只穿著一隻鞋西歸而去，生死輪迴只是徒勞地讓木頭做了皮囊。』 晉朝的釋僧睿（一位僧人的名字）： 冀州人。遊學四方，遍游天竺（印度的古稱）各國。回到關中后，跟隨鳩摩羅什（一位著名的佛經翻譯家）請教經義。鳩摩羅什翻譯《法華經》時，參考竺法護（另一位佛經翻譯家）的譯本，其中有『天見人，人見天』的說法。鳩摩羅什認為這種說法過於直白。僧睿說：『難道不是人天交接，雙方都能相見嗎？』鳩摩羅什聽后很高興，就採用了他的說法。後來僧睿去了廬山，依止慧遠（一位著名的僧人）修習凈土法門。之後去了京師，住在烏衣寺，講說《法華經》，聽眾都很佩服。元嘉十六年，面向西方合掌圓寂。眾人看見他坐的床前，出現一朵金蓮花，轉瞬間消失，五色香菸從房間里飄出。 晉朝剡東的釋法崇（一位僧人的名字）： 姓竺，年輕時出家，以持戒嚴謹而聞名。專心研究經論，尤其擅長《法華經》。曾經遊歷湘州的麓山，山精（山中的精靈）化為天人，來拜見他請求受戒。於是法崇就把山精居住的山捨出來作為寺廟。法崇在麓山住了不長時間，他的教化就普及了湘地。後來回到葛峴山，住在茅草菴里，以山澗的水為飲，以禪定和智慧為樂。著有《法華義疏》四卷。 晉朝彭城郡的釋道融（一位僧人的名字）： 跟隨鳩摩羅什進入逍遙園，一起研究新翻譯的《法華經》。之後就開始講經，鳩摩羅什親自聽講，讚歎他非常出色。他和釋曇影（一位僧人的名字）都著有《法華經》的文疏，在世上流傳。曇影擅長講解《正法華經》和《光贊般若經》，每次講經，聽眾都有數千人。他也幫助鳩摩羅什翻譯佛經，受到鳩摩羅什的器重。 晉朝的釋曇翼（一位僧人的名字）： 餘杭人。起初，沙門法志（一位僧人的名字）經常誦讀《法華經》，有一隻野雞飛來停在他的座位旁邊，好像在聽經一樣。七年後，野雞死了，法志把它埋葬了。晚上夢見一個童子拜謝他說：『因為聽經得以脫離禽類的身軀，現在投生到山前的王氏家裡了。』王氏有一天設齋請僧，法志就前往王家。

【English Translation】 English version: It is said that this happened in Chenliu. Then he entered Samadhi again. Emperor Huizong ordered that his portrait be painted and promulgated throughout the country. He also wrote a eulogy saying: 'The old master Gu-zhui (referring to a virtuous old monk) of seven hundred years ago, who knows the news in Samadhi? It is better to go west with only one shoe like Bodhidharma, and the cycle of birth and death is just a futile effort to make wood into a skin.' The Monk Sengrui of the Jin Dynasty (name of a monk): A native of Jizhou. He traveled and studied in various places, traversing the countries of Tianzhu (ancient name for India). After returning to Guanzhong, he followed Kumarajiva (a famous translator of Buddhist scriptures) to consult on the meaning of the scriptures. When Kumarajiva translated the Lotus Sutra, he referred to the translation of Zhu Fahu (another translator of Buddhist scriptures), which contained the saying 'Heaven sees man, man sees heaven.' Kumarajiva thought this statement was too straightforward. Sengrui said, 'Isn't it that heaven and man are in contact, and both can see each other?' Kumarajiva was very happy and adopted his statement. Later, Sengrui went to Mount Lu and relied on Huiyuan (a famous monk) to practice the Pure Land Dharma. After that, he went to the capital and stayed at Wuyi Temple, where he lectured on the Lotus Sutra, and the audience was very impressed. In the sixteenth year of Yuanjia, he passed away facing west with his palms together. The crowd saw a golden lotus flower appear in front of his bed, which disappeared in an instant, and five-colored fragrant smoke came out of the room. The Monk Fachong of Shandong in the Jin Dynasty (name of a monk): His surname was Zhu, and he became a monk at a young age, known for his strict observance of precepts. He devoted himself to the study of scriptures and treatises, especially proficient in the Lotus Sutra. He once traveled to Mount Lu in Xiangzhou, where a mountain spirit transformed into a Deva and came to see him to request ordination. Therefore, Fachong gave up the mountain where the mountain spirit lived as a temple. Fachong did not live in Mount Lu for a long time, and his teachings spread throughout Xiang. Later, he returned to Mount Gexian, living in a thatched hut, drinking from mountain streams, and enjoying meditation and wisdom. He wrote four volumes of Commentaries on the Lotus Sutra. The Monk Daorong of Pengcheng County in the Jin Dynasty (name of a monk): He followed Kumarajiva into Xiaoyao Garden and studied the newly translated Lotus Sutra together. Then he began to lecture on the scriptures, and Kumarajiva personally listened to his lectures, praising him as outstanding. Both he and the monk Tanying (name of a monk) wrote commentaries on the Lotus Sutra, which were circulated in the world. Tanying was good at lecturing on the Saddharma Pundarika Sutra and the Prajnaparamita Sutra, and each time he lectured, there were thousands of listeners. He also helped Kumarajiva translate Buddhist scriptures and was highly regarded by Kumarajiva. The Monk Tanyi of the Jin Dynasty (name of a monk): A native of Yuhang. Initially, the Shramana Fazhi (name of a monk) often recited the Lotus Sutra, and a pheasant flew to his seat, as if listening to the scriptures. Seven years later, the pheasant died, and Fazhi buried it. At night, he dreamed of a child bowing and thanking him, saying, 'Because of listening to the scriptures, I was able to escape the body of a bird and have now been reborn into the Wang family in front of the mountain.' One day, the Wang family held a vegetarian feast for monks, and Fazhi went to the Wang family.

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。兒曰。我和上來也。志撫之曰。此我雉兒也。解衣視腋下。果有雉毛三莖。因名以翼。七歲出家。十六剃髮。初入廬山依遠公。繼往關中。師羅什。義熙十三年。東還會稽。入秦望山。結茆庵。稱法華精舍。專誦法華。越十二年有女子披彩服。攜籠盛一白豕。大蒜兩莖。至師前曰。妾入山采薇。日夕矣。豺狼縱橫。歸無生理。敢托一宿。師卻之甚力。女哀鳴不已。遂令居草床上。夜半號呼腹疼。求師按摩。師以布裹錫杖。遙為按之。翌日。女以彩服化祥雲。豕變白象。蒜化雙蓮。凌空而上。謂師曰。我普賢菩薩也。以汝不久當歸我眾。特來相試。觀汝心。真如水中月。不可染污也。既而天為雨華。地皆震動。太守孟覬方晨起視事。忽見南方祥雲。光射庭際。知普賢示化。遂以聞于朝。敕建法華寺。即今天衣寺也。師既化。漆其身留山中。

晉京師瓦官寺釋法曠

俗皋氏。寓居吳興。風操超卓。嘗為師禮懺。至第七日。感五色光明照室。所苦即差。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。謝安為吳興守。恒往展敬。簡文帝召問起居。時彗見。帝以咨師。師竭誠懺禳。俄而星沒。興寧中。東遊若耶。止昌原寺。拯救疾苦。莫不如響。人每見師行坐間。有鬼神數十。翊衛前

【現代漢語翻譯】 現代漢語譯本：兒子說：『我和你一起上去吧。』志公撫摸著他說：『這是我的雉兒啊。』解開他的衣服看他的腋下，果然有三根雉雞毛。因此給他取名叫翼。七歲出家，十六歲剃髮。最初到廬山依止遠公（慧遠大師）。後來前往關中，師從鳩摩羅什（Kumārajīva）。義熙十三年，東返回到會稽，進入秦望山，結草為庵，稱為法華精舍，專門誦讀《法華經》。過了十二年，有個女子披著彩色的衣服，提著籠子，籠子里裝著一隻白色的豬，還有兩根大蒜，來到志公面前說：『我進山采薇，天色已晚了，豺狼縱橫，回去沒有活路了，斗膽請求借宿一晚。』志公極力拒絕她。女子哀鳴不止。於是讓女子住在草床上。半夜女子號叫腹痛，請求志公為她按摩。志公用布裹著錫杖，遠遠地為她按摩。第二天，女子用彩色的衣服化作祥雲，豬變成白象，大蒜變成雙蓮，騰空而上，對志公說：『我是普賢菩薩（Samantabhadra）啊，因為你不久將要歸入我的行列，特地來試探你，觀察你的心，真像水中的月亮一樣，不可被污染啊。』隨即天空下起花雨，大地都震動起來。太守孟覬（Mèng Jì）正早起處理公務，忽然看見南方有祥雲，光芒照耀到庭院，知道是普賢菩薩顯靈，於是把這件事上報朝廷，朝廷下令建造法華寺，就是今天的天衣寺。志公圓寂后，人們用漆涂他的身體，留在山中。 晉朝京師瓦官寺的釋法曠（Shì Fǎ Kuàng）法師， 俗家姓皋（Gāo），住在吳興（Wúxīng）。風度品格超凡脫俗。曾經為師父禮拜懺悔，到第七天，感應到五色光明照亮房間，所患的疾病立刻痊癒。後來住在於潛（Yúqián）青山（Qīngshān）的石室裡，經常說法華經是會三歸一的宗旨，無量壽經（Amitāyus Sūtra）是往生凈土的原因。經常吟誦這兩部經典。謝安（Xiè Ān）擔任吳興太守時，經常前往拜訪致敬。簡文帝（Jiǎnwéndì）召見他詢問起居，當時有彗星出現，簡文帝向法師諮詢。法師竭誠懺悔禳災，不久彗星就消失了。興寧年間，東遊到若耶（Ruòyé），住在昌原寺（Chāngyuán Sì），救助患病受苦的人，沒有不應驗的。人們經常看見法師行走坐臥之間，有幾十個鬼神，在前面護衛。

【English Translation】 English version: The son said, 'Let me go up with you.' Zhìgōng stroked him and said, 'This is my pheasant child.' He undressed the child and looked under his armpits, and indeed there were three pheasant feathers. Therefore, he named him Yì (Wings). He left home at the age of seven and shaved his head at sixteen. He first went to Mount Lú (Lúshān) to rely on Master Yuǎn (Huìyuǎn). Later, he went to Guānzhōng and studied with Kumārajīva. In the thirteenth year of Yìxī, he returned east to Kuàijī, entered Mount Qínwàng, built a thatched hut, called it the Fǎhuá Hermitage, and devoted himself to reciting the Lotus Sūtra (Fǎhuá jīng). After twelve years, a woman wearing colorful clothes, carrying a basket containing a white pig and two cloves of garlic, came to Zhìgōng and said, 'I went into the mountains to gather ferns, and it is getting late. There are jackals and wolves everywhere, and there is no way to return alive. I dare to ask for a night's lodging.' Zhìgōng refused her strongly. The woman wailed incessantly. So he let the woman stay on the grass bed. In the middle of the night, the woman cried out in abdominal pain, asking Zhìgōng to massage her. Zhìgōng wrapped his tin staff in cloth and massaged her from a distance. The next day, the woman transformed her colorful clothes into auspicious clouds, the pig turned into a white elephant, and the garlic turned into twin lotuses, rising into the air, and said to Zhìgōng, 'I am Samantabhadra Bodhisattva (Pǔxián Púsà). Because you will soon return to my ranks, I have come to test you and observe your heart, which is as pure as the moon in the water, and cannot be defiled.' Then the sky rained flowers, and the earth shook. Prefect Mèng Jì was getting up to attend to official business when he suddenly saw auspicious clouds in the south, and the light shone on the courtyard. Knowing that it was Samantabhadra Bodhisattva manifesting, he reported this matter to the court, and the court ordered the construction of Fǎhuá Temple, which is now Tiānyī Temple. After Zhìgōng passed away, people lacquered his body and left it in the mountains. The Venerable Fǎ Kuàng of Wǎguān Temple in the capital of the Jìn Dynasty, His lay surname was Gāo, and he lived in Wúxīng. His demeanor and character were extraordinary. He once performed repentance rituals for his teacher, and on the seventh day, he felt five-colored light illuminating the room, and his illness was immediately cured. Later, he lived in a stone chamber in Qīngshān in Yúqián, and often said that the Lotus Sūtra is the principle of the union of the Three Vehicles, and the Amitāyus Sūtra is the cause of rebirth in the Pure Land. He often chanted these two scriptures. When Xiè Ān was the governor of Wúxīng, he often visited and paid his respects. Emperor Jiǎnwéndì summoned him to inquire about his well-being. At that time, a comet appeared, and Emperor Jiǎnwéndì consulted the master. The master sincerely repented and prayed for disaster relief, and soon the comet disappeared. During the Xīngníng period, he traveled east to Ruòyé and lived in Chāngyuán Temple, helping the sick and suffering, and there was no one who was not effective. People often saw dozens of ghosts and gods guarding him when he walked, sat, or lay down.

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后。

晉西蜀石室山釋法緒

高昌人。德行清謹。蔬食修禪。后入蜀。居劉師冢間。頭陀山谷。虎兕見而不傷。誦法華維摩光明三經。嘗處石室。且禪且誦。忽于盛夏右脅而逝。七日不壞。鄉人為起塔。一夕放光。照徹數里。

晉釋法義

姓竺氏。髫齡入道。研精法華。后出京。大啟講筵。興寧中。還江左。憩會稽保山精舍。咸安二年。忽感疾。誦經不歇。常存念觀音。夜夢一道人。為出腸胃。洗滌垢穢。洗已。還納腹中。覺即痊癒。

晉建興二年。長沙縣西百餘里。陸地生青蓮花兩本。道俗爭觀。因掘其地一丈二尺。得一瓦官。蓮出壞處。斫視之。青蓮根莖。生髑髏齒骨間。父老云。昔有僧不知名氏。誦蓮經萬餘部。不疾而化。以瓦為官。此其是矣。眾因建寺名瓦官

晉劉程之

字仲思。彭城人。初解褐為府參軍已。入廬山。傾心自托。朝議加遺民號。與遠公雷次宗周續之宗炳張詮等。結蓮社共修凈土。镵石為誓。又著唸佛三昧詩。以見專念坐禪之意。始涉半載。即于定中。見佛光照地。皆作金色。居十五年。正念佛時。見阿彌陀佛。玉毫光照。慰接摩頂。一日唸佛。又見入七寶池。蓮華青白。其水湛湛。一人項有圓光。胸中卍字。指池水曰。八功德水。汝可飲之。程

【現代漢語翻譯】 現代漢語譯本 晉朝的釋法緒 他是西蜀石室山的一位僧人，是高昌人（今新疆吐魯番一帶）。他品德高尚，行為謹慎，吃素食，修習禪定。後來他進入蜀地（今四川一帶），居住在劉師的墓地附近，在頭陀山谷中修行。老虎和犀牛見到他都不傷害他。他誦讀《法華經》、《維摩經》和《光明經》。他曾經住在石室中，一邊禪修一邊誦經。忽然在盛夏時節，他向右側臥著去世了。七天後，他的身體沒有腐壞。當地人為他建造了塔。一天晚上，塔放出光芒，照亮了數里。 晉朝的釋法義 他姓竺，從小就出家修行。他專心研究《法華經》。後來他離開京城，廣泛開設講壇。興寧年間（公元363-365年），他回到江左（今長江下游南岸一帶），在會稽保山精舍休息。咸安二年（公元372年），他忽然感到生病，但誦經沒有停止。他經常心存觀音菩薩。晚上夢見一位道人，為他取出腸胃，清洗裡面的污垢。清洗完畢后，又將腸胃放回他的腹中。醒來后，病就好了。 晉朝建興二年 在長沙縣西邊一百多里的地方，陸地上生長出兩株青蓮花。道士和百姓爭相觀看。於是挖掘那塊地，挖了一丈二尺深，得到一個瓦官（用瓦製作的棺材）。蓮花從瓦官破損的地方長出來。用刀砍開瓦官檢視，發現青蓮花的根莖生長在死人的頭骨牙齒之間。當地的老人說，過去有一位僧人，不知道他的名字，誦讀《蓮經》一萬多部，沒有生病就去世了，用瓦官安葬了他，這大概就是他了。眾人因此建造了一座寺廟，命名為瓦官寺。 晉朝的劉程之 他字仲思，是彭城人。起初辭去官職，擔任府參軍。後來進入廬山，全心全意地寄託于修行。朝廷商議授予他『遺民』的稱號。他和慧遠法師、雷次宗、周續之、宗炳、張詮等人，結成蓮社，共同修習凈土法門。他們在石頭上刻字作為誓言。他還寫了《唸佛三昧詩》，來表明他專心念佛和坐禪的意願。剛開始修行半年，就在禪定中，看見佛光照耀大地，都變成金色。居住十五年後，正在念佛的時候，看見阿彌陀佛，玉毫（佛眉間白毫）放出光芒，安慰他併爲他摩頂。一天唸佛時，又看見自己進入七寶池，蓮花是青色和白色的，池水清澈。有一個人頭頂有圓光，胸中有卍字，指著池水說：『這是八功德水，你可以飲用它。』程

【English Translation】 English version The Śramaṇa Fǎxù of Shíshì Mountain in Western Shu during the Jin Dynasty He was a native of Gaochang (present-day Turpan area, Xinjiang). He was virtuous and prudent, ate vegetarian food, and practiced meditation. Later, he entered Shu (present-day Sichuan area) and lived near the tomb of Liu Shi, practicing in the Toutuo Mountain Valley. Tigers and rhinoceroses did not harm him when they saw him. He recited the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), the Vimalakīrti Sūtra (Vimalakīrti Nirdeśa Sūtra), and the Golden Light Sūtra (Suvarṇaprabhāsa Sūtra). He once lived in a stone chamber, meditating and reciting scriptures. Suddenly, in the height of summer, he passed away lying on his right side. After seven days, his body did not decay. The local people built a pagoda for him. One night, the pagoda emitted light, illuminating several miles. The Śramaṇa Fǎyì of the Jin Dynasty His surname was Zhú. He entered the monastic life at a young age. He devoted himself to studying the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra). Later, he left the capital and widely opened lecture halls. During the Xingning era (363-365 AD), he returned to Jiangzuo (present-day area south of the lower reaches of the Yangtze River) and rested at the Baoshan Vihāra in Kuaiji. In the second year of Xian'an (372 AD), he suddenly felt ill, but he did not stop reciting scriptures. He constantly kept Avalokiteśvara (Avalokiteśvara) in mind. At night, he dreamed of a Daoist priest who took out his intestines and stomach, washing away the dirt inside. After washing, he put the intestines and stomach back into his abdomen. Upon waking up, he was cured. In the second year of Jianxing in the Jin Dynasty More than a hundred li west of Changsha County, two blue lotus flowers grew on land. Daoists and common people competed to watch. So they dug the ground, digging one zhang and two chi deep, and obtained a tile coffin (a coffin made of tiles). The lotus flowers grew out of the damaged part of the tile coffin. Cutting open the tile coffin to check, they found that the roots and stems of the blue lotus flowers grew between the teeth and bones of a dead person's skull. The local elders said that in the past there was a monk, whose name was unknown, who recited the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) more than ten thousand times, and passed away without illness, and was buried in a tile coffin, this is probably him. The people therefore built a temple and named it Waguan Temple. Liu Chengzhī of the Jin Dynasty His courtesy name was Zhòngsī, and he was a native of Pengcheng. At first, he resigned from his official position and served as a military advisor in the government. Later, he entered Mount Lu and devoted himself wholeheartedly to cultivation. The court discussed granting him the title of 'Yimin' (a person who remained loyal to the previous dynasty). He and the Dharma Master Huìyuǎn, Léi Cìzōng, Zhōu Xùzhī, Zōng Bǐng, Zhāng Quán and others, formed the White Lotus Society, and jointly practiced the Pure Land Dharma. They carved words on stone as a vow. He also wrote the Samādhi Poem on Mindfulness of Buddha, to show his intention of focusing on mindfulness of Buddha and meditation. After only half a year of practice, in meditation, he saw the Buddha's light shining on the earth, all turning golden. After living there for fifteen years, while reciting the Buddha's name, he saw Amitābha Buddha (Amitābha), the white hair between his eyebrows emitting light, comforting him and touching his head. One day while reciting the Buddha's name, he also saw himself entering the Seven Treasure Pond, the lotus flowers were blue and white, and the water was clear. There was a person with a halo on his head and a swastika on his chest, pointing to the water in the pond and saying: 'This is the water of the eight merits, you can drink it.' Cheng

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之飲水。甘美非常。及寤。猶覺異香發毛孔。嘆曰。此吾凈土之緣至矣。復請僧。轉法華經。數百遍。既而廬阜諸僧畢集。程之對像焚香再拜祝曰。我以釋迦遺教。故知有彌陀慈父。此香先當供養釋迦牟尼如來。次供阿彌陀佛。複次供妙法華經。所以得生凈土。繇持此經。愿一切有情。俱生凈土。面西合手而逝。時義熙六年也。異香郁然。七日而息。遠公為撰紀德碑。

宋罽賓國沙門求那䟦摩

華云功德鎧。年二十出家受戒。誦法華及諸經。百餘萬言。元嘉元年。隨商舶便風至廣州。文帝知之。敕州郡資發。路由始興。駐足虎市山。于山寺外別立禪室。山向多虎災。自後去來無梗。或時值虎。以杖按頭而去。嘗于別室坐禪。沙彌往候。見一白師子。緣柱而立。亙室瀰漫。生青蓮花。光彩奪目。沙彌驚呼。忽無所見。八年正月。達建康。敕住祇洹寺。開講法華。妙辨天逸。聽者悉生解悟。其年夏。居定林寺。時有信者。采華布席。惟師所坐。華彩更鮮。眾咸稱為證聖。

宋釋道生

鉅鹿人。幼從竺法汰出家。初入廬山。幽棲七年。時誦法華經。嘗以入道之要。慧解為本。於是鉆仰群經。不憚疲苦。往關中稟承羅什。辨問超卓。咸稱神悟。后入虎丘山講經。至闡提皆有佛性。頑石皆為點頭。又在

【現代漢語翻譯】 現代漢語譯本： 程法師飲用了水，感覺甘甜美好，非同尋常。醒來后，仍然覺得奇異的香氣從毛孔散發出來。他感嘆道：『這是我與凈土的緣分到了啊！』於是再次請僧人誦讀《妙法蓮華經》數百遍。不久，廬山的所有僧人都聚集起來。程法師對著佛像焚香，再三拜謝並祝願說：『我因為釋迦牟尼佛的遺教，所以知道有阿彌陀佛慈父。這香先應當供養釋迦牟尼如來（Śākyamuni-tathāgata），其次供養阿彌陀佛（Amitābha），再次供養《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）。我之所以能夠往生凈土，是因為受持這部經。愿一切有情眾生，都往生凈土。』說完，他面向西方合掌而逝，時為義熙六年。奇異的香氣濃郁芬芳，七日後才消散。慧遠大師為他撰寫了紀德碑。 宋朝時，罽賓國（Kashmir）的沙門（Śrāmaṇa）求那跋摩（Guṇabhadra），漢譯為功德鎧，二十歲時出家受戒，誦讀《法華經》（Saddharma-puṇḍarīka-sūtra）及其他經典，超過一百多萬字。元嘉元年，他搭乘商船順風到達廣州。宋文帝得知后，下令州郡提供資助，讓他從始興出發，駐足於虎市山。他在山寺外另外建立禪室。因為山中經常有虎患，自從他來之後，來往沒有阻礙。有時遇到老虎，他就用手杖按住虎頭，老虎便離開了。他曾經在別的房間坐禪，沙彌（Śrāmaṇera）前去探望，看見一頭白色的獅子，沿著柱子站立，整個房間都瀰漫著青色的蓮花，光彩奪目。沙彌驚叫起來，忽然什麼都看不見了。元嘉八年正月，他到達建康，皇帝下令他住在祇洹寺（Jetavana），開講《法華經》（Saddharma-puṇḍarīka-sūtra），辯才非常卓越，聽眾都產生了領悟。那年夏天，他住在定林寺。當時有信徒採摘鮮花鋪設座位，唯獨他所坐的座位，花朵的顏色更加鮮艷，眾人都稱之為證聖。 宋朝的釋道生，是鉅鹿人。年幼時跟隨竺法汰出家。最初進入廬山，隱居了七年。當時誦讀《法華經》（Saddharma-puṇḍarīka-sūtra）。他認為入道的關鍵，在於以智慧理解為根本。於是深入研究各種經典，不畏懼疲勞困苦。前往關中向鳩摩羅什（Kumārajīva）學習，辯論問難非常出色，大家都稱讚他有神一般的領悟。後來他到虎丘山講經，提出『一闡提（icchantika）皆有佛性』的觀點，以至於頑石都為之點頭。他又在...

【English Translation】 English version: The Dharma Master Cheng drank the water, feeling it was exceptionally sweet and delightful. Upon awakening, he still sensed an extraordinary fragrance emanating from his pores. He exclaimed, 'My affinity with the Pure Land has arrived!' Thereupon, he requested monks to recite the Saddharma-puṇḍarīka-sūtra (Lotus Sutra) hundreds of times. Soon, all the monks of Mount Lu gathered. Facing the Buddha image, Dharma Master Cheng burned incense, bowed repeatedly, and made a vow, saying, 'Because of the teachings left by Śākyamuni-tathāgata (釋迦牟尼如來), I know there is Amitābha (阿彌陀佛), the compassionate father. This incense should first be offered to Śākyamuni-tathāgata, then to Amitābha, and then to the Saddharma-puṇḍarīka-sūtra. The reason I can be reborn in the Pure Land is because I uphold this sutra. May all sentient beings be reborn in the Pure Land.' After saying this, he faced west, joined his palms, and passed away. This occurred in the sixth year of Yixi. A unique fragrance lingered intensely for seven days before dissipating. Master Huiyuan composed a stele to record his virtues. During the Song Dynasty, the Śrāmaṇa (沙門) Guṇabhadra (求那跋摩) from Kashmir (罽賓國), translated as Merit Armor, left home and took vows at the age of twenty. He recited the Saddharma-puṇḍarīka-sūtra and other scriptures, totaling over a million words. In the first year of Yuanjia, he traveled by merchant ship with favorable winds to Guangzhou. Emperor Wen of Song learned of this and ordered the prefectures and counties to provide assistance. He traveled from Shixing and stayed at Tiger Market Mountain. He established a separate meditation chamber outside the mountain temple. Because there were frequent tiger calamities in the mountains, there were no obstacles to travel after his arrival. Sometimes when he encountered tigers, he would press their heads with his staff, and they would leave. Once, while he was meditating in a separate room, a Śrāmaṇera (沙彌) went to visit him and saw a white lion standing against a pillar. Blue lotus flowers filled the room, radiating dazzling light. The Śrāmaṇera cried out in surprise and suddenly could see nothing. In the first month of the eighth year of Yuanjia, he arrived in Jiankang. The emperor ordered him to reside at Jetavana (祇洹寺) and lecture on the Saddharma-puṇḍarīka-sūtra. His eloquence was exceptional, and the listeners all gained understanding. That summer, he resided at Dinglin Temple. At that time, a believer picked flowers and spread them on the seat, but the flowers on the seat where the master sat were even more vibrant. Everyone called it a sign of sainthood. During the Song Dynasty, Śākya Dàoshēng (釋道生) was from Julu. He left home with Zhu Fatatai at a young age. He first entered Mount Lu and lived in seclusion for seven years. At that time, he recited the Saddharma-puṇḍarīka-sūtra. He believed that the key to entering the path was to understand wisdom as the foundation. Therefore, he studied various scriptures in depth, not fearing fatigue and hardship. He went to Guanzhong to study with Kumārajīva (鳩摩羅什), and his debates and questions were outstanding. Everyone praised him for having divine understanding. Later, he went to Tiger Hill to lecture on the scriptures, proposing the view that 'even icchantikas (一闡提) have Buddha-nature,' so much so that even stubborn rocks nodded in agreement. He also...

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半塘。誦法華經。有一童子從師出家。亦誦法華。無何童子命終。因瘞于林。一夕聞誦經聲。鄉人異之。啟視乃獲一舌。生青蓮華。因是起塔。后葺成寺。(即今半塘寺)高啟為詠詩云。黃土但埋骨。豈能埋性靈。昔聞宿草間。曾吐蓮華青。身歸長夜臺。口誦西方經。尋跡殊窅窅。聞聲每泠泠。寒燈照空塔。時有山僧聽。應使鄰冢聞。沉迷盡皆醒。

宋釋法莊

淮南人。少為遠公弟子。苦節標名。晚游關中。從睿公學。元嘉初。止道場寺。性率素。止午食而已。誦涅槃法華經。時感天神來聽。每后夜諷誦。比房常聞師室前。有兵仗翊衛聲。

宋釋慧慶

竺姓。廣陵人。止廬山寺。學通經律。清潔有戒行。誦法華思益等經。每夜諷持。聞闇中有彈指讚歎之聲。元嘉中。渡江遇風。舟將覆。師惟誦經不徹。覺舟在波濤中。迎飆截流。如有人牽之。倏忽抵岸。

宋京師南澗寺釋道冏

扶風人。為師病。同侶三人。入河南霍山采鐘乳。探穴數里。三人溺死。炬火又滅。冏默誦法華。憑誠乞濟。又存念觀音。有頃見光如螢火。追之。遂得出穴。後作普賢齋。有二僧來禮佛。出門飛空而去。眾皆驚異。

宋釋曇諦

姓康氏。其先康居國人。漢末附中國。后徙吳興。父彤為冀州別

【現代漢語翻譯】 現代漢語譯本 半塘。誦《法華經》（Saddharma Puṇḍarīka Sūtra）。有一童子跟隨師父出家，也誦《法華經》。不久童子去世，於是埋葬在樹林里。一天晚上，有人聽到誦經的聲音，鄉里人感到奇怪。挖開墳墓檢視，發現只有一條舌頭，生出青蓮花。因此在那裡建塔，後來改建成寺廟（就是現在的半塘寺）。高啟為此寫詩說：『黃土只埋葬了骨骸，哪裡能埋葬性靈？過去聽說在墳地裡，曾經吐出青色的蓮花。身軀歸於長夜的墳墓，口中誦唸西方的佛經。尋找遺蹟非常幽深，聽到的聲音總是清冷。寒冷的燈光照著空塔，時常有山僧在那裡聽經。應該讓鄰近墳墓里的亡靈聽到，使他們從沉迷中全部醒悟。』

宋朝釋法莊

淮南人。年少時是遠公（慧遠）的弟子，以艱苦的修行而聞名。晚年遊歷關中，跟隨睿公學習。元嘉初年，住在道場寺。性格率真樸素，每天只吃午飯。誦讀《涅槃經》（Mahāparinirvāṇa Sūtra）和《法華經》，時常感動天神前來聽經。每到後半夜諷誦經文時，鄰近的僧房常常聽到法師的房間前，有兵器儀仗護衛的聲音。

宋朝釋慧慶

俗姓竺，廣陵人。住在廬山寺。精通經律，清凈有戒行。誦讀《法華經》、《思益經》（Vimalakīrti Nirdeśa Sūtra）等經典。每晚諷誦經文，聽到黑暗中有彈指讚歎的聲音。元嘉年間，渡江時遇到大風，船將要傾覆。法師只是誦經不停歇，感覺船在波濤中，迎著狂風，截斷水流，好像有人牽引它一樣，很快就到達了岸邊。

宋朝京師南澗寺釋道冏

扶風人。法師生病，同伴三人，進入河南霍山采鐘乳石。進入洞穴幾里路，三人溺水而死，火把也熄滅了。道冏默默地誦讀《法華經》，憑藉真誠祈求救助，又存念觀音菩薩（Avalokiteśvara）。一會兒看見光亮像螢火蟲一樣，追隨著光亮，於是就走出了洞穴。後來做法普賢齋（Samantabhadra），有兩位僧人前來禮佛，出門后飛向天空而去，眾人都感到驚奇。

宋朝釋曇諦

姓康，祖先是康居國人。漢朝末年歸附中國，後來遷徙到吳興。父親康彤擔任冀州別駕。

【English Translation】 English version Bantang. Recited the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra). There was a young boy who left home to become a monk under a teacher, and he also recited the 'Lotus Sutra'. Not long after, the boy passed away and was buried in the forest. One night, people heard the sound of sutra recitation, and the villagers found it strange. They dug up the grave and found only a tongue, from which a blue lotus flower grew. Therefore, a pagoda was built there, which was later converted into a temple (now Bantang Temple). Gao Qi wrote a poem about it, saying: 'Yellow earth only buries bones, how can it bury the spirit? In the past, I heard that among the weeds in the graveyard, a blue lotus flower was once spat out. The body returns to the long night's tomb, the mouth recites the Western sutras. Searching for traces is very deep and remote, the sound heard is always clear and cold. The cold lamp illuminates the empty pagoda, and mountain monks often listen to the sutras there. It should let the spirits in the neighboring tombs hear, so that they all awaken from their delusion.'

Monk Fazhuang of the Song Dynasty

A native of Huainan. He was a disciple of Yuan Gong (Huiyuan) in his youth, and was known for his ascetic practices. In his later years, he traveled to Guanzhong and studied with Rui Gong. In the early years of Yuanjia, he resided at Daocheng Temple. He was simple and unadorned in nature, eating only one meal a day at noon. He recited the 'Nirvana Sutra' (Mahāparinirvāṇa Sūtra) and the 'Lotus Sutra', often moving the gods to come and listen to the sutras. Every time he chanted the sutras in the latter half of the night, the monks in the neighboring rooms often heard the sound of weapons and guards protecting the Dharma Master's room.

Monk Huiqing of the Song Dynasty

His lay surname was Zhu, and he was a native of Guangling. He resided at Lushan Temple. He was well-versed in the sutras and precepts, and was pure and disciplined in his conduct. He recited the 'Lotus Sutra', the 'Vimalakīrti Nirdeśa Sūtra', and other scriptures. Every night he chanted the sutras and heard the sound of finger snapping and praise in the darkness. During the Yuanjia period, he encountered a strong wind while crossing the river, and the boat was about to capsize. The Dharma Master simply recited the sutras without stopping, and felt that the boat was in the waves, facing the storm and cutting through the current, as if someone was pulling it, and it quickly reached the shore.

Monk Daojiong of Nanjian Temple in the Song Dynasty

A native of Fufeng. The Dharma Master was ill, and three companions entered Mount Huo in Henan to collect stalactites. After entering the cave for several miles, the three drowned, and the torches went out. Daojiong silently recited the 'Lotus Sutra', sincerely praying for help, and also kept in mind Avalokiteśvara. After a while, he saw a light like a firefly, followed the light, and then came out of the cave. Later, he performed the Samantabhadra Repentance Ritual, and two monks came to pay homage to the Buddha. After leaving the door, they flew into the sky, and everyone was amazed.

Monk Tandi of the Song Dynasty

His surname was Kang, and his ancestors were from the country of Kangju. At the end of the Han Dynasty, they submitted to China, and later moved to Wuxing. His father, Kang Tong, served as the Biejia of Jizhou.

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駕。母黃氏晝寢。夢一僧呼黃為母。寄麈尾拂。並鐵鏤書鎮二枚。及覺。見二物具存。因孕生師。年五歲。母以麈尾等示之。師曰。秦王所餉。母曰。汝置何處。曰。忘之矣。十歲出家。學不從師。悟自天發。法華奧旨。辯若懸河。嘗隨父至樊鄧間。遇關中僧䂮道人。忽喚䂮名。䂮曰。童子何以呼尊宿名。師曰。曩昔和尚。是諦沙彌。為眾僧采菜。遭野豬所傷。今忽逢汝。不覺失聲耳。䂮初不記憶。乃詢彤。具說本末。並示書鎮麈尾。䂮悟而泣曰。即先師弘覺法師也。先師為姚萇講法華經。貧道為都講。萇贈先師二物。因追思弘覺入滅。正是寄物之日。復憶采菜事。彌增悲仰。師晚入吳武丘寺。講法華大品維摩。各十五遍。后還吳興。閑居澗飲。二十餘載。元嘉末。示寂于山。

宋釋曇邃

止河陰白馬寺。蔬食布衣。誦正法華經。日一遍。嘗夜中忽聞叩戶云。請師九旬說法。師不許。固請乃赴。猶在眠中。不覺身已在白馬塢神祠中矣。並一弟子俱在。自爾每日密往。人無知者。后寺僧于祠前過。見兩高座。師在北。弟子在南。如有講說聲。又聞奇香。於是共傳神異。至夏方竟。

宋釋普明

臨淄張氏。少出家。稟性清純。懺誦為業。誦法華經。時有別衣別座。未嘗穢雜。每至勸發品。輒見普

【現代漢語翻譯】 現代漢語譯本： 駕（音譯，此處指人名）。母親黃氏白天睡覺，夢見一個僧人稱呼黃氏為母親，並寄來麈尾拂（一種拂塵）和鐵鏤書鎮兩枚。醒來后，發現這兩樣東西都存在。因此懷孕生下了這位法師。五歲時，母親把麈尾等物拿給他看，法師說：『這是秦王所贈送的。』母親問：『你把它們放在哪裡了？』法師說：『忘記了。』十歲出家，學習不依靠老師，領悟出自天性。對於《法華經》的精深奧義，辯論起來如同瀑布傾瀉。曾經跟隨父親到樊鄧一帶，遇到關中的僧人䂮（音同『確』）道人，法師忽然叫出䂮的名字。䂮說：『童子為何直呼尊宿（指年長的僧人）的名字？』法師說：『以前和尚您是諦（音同『帝』）沙彌（小沙彌），為眾僧採摘蔬菜，被野豬所傷。今天忽然遇到您，不覺失聲罷了。』䂮起初不記得這件事，於是詢問彤（音同『同』），彤詳細說了事情的來龍去脈，並展示了書鎮和麈尾。䂮醒悟而哭泣說：『您就是先師弘覺法師啊！先師為姚萇（後秦的君主）講解《法華經》，貧道（僧人自謙之稱）擔任都講（負責經文講解的僧人）。姚萇贈送給先師這兩樣東西。』因此追思弘覺法師圓寂的日子，正是寄送物品的那一天。又回憶起採摘蔬菜的事情，更加悲傷仰慕。法師晚年進入吳地的武丘寺，講解《法華經》、《大品般若經》、《維摩詰經》，每部經各十五遍。後來回到吳興，悠閒地居住在山澗旁，飲水度日，二十多年。元嘉末年，在山中圓寂。 宋釋曇邃（人名） 住在河陰白馬寺，吃素食，穿布衣，誦讀《正法華經》，每天一遍。曾經在夜裡忽然聽到敲門聲，（有人）說：『請法師九十天說法。』法師不同意，（來人）堅持請求，法師才答應。還在睡夢中，不知不覺身體已經在白馬塢（地名）的神祠中了。和一位弟子一起在那裡。從此每天秘密前往，沒有人知道。後來寺里的僧人從神祠前經過，看見兩張高座，法師在北面，弟子在南面，好像有講說的聲音，又聞到奇異的香味。於是大家共同傳揚這件事的神異，直到夏天才結束。 宋釋普明（人名） 臨淄（地名）張氏，年少時出家，天性清純，以懺悔誦經為業。誦讀《法華經》，（誦經時）有專門的衣服和座位，從來不弄髒。每當誦讀到《勸發品》時，總是看見普（音譯，此處指人名）

【English Translation】 English version: Jia (transliteration, here referring to a person's name). His mother, Huang, was napping during the day when she dreamed of a monk calling her 'Mother' and sending her a duster made of yak tail hair (a type of whisk) and two iron-carved paperweights. Upon waking, she found these two items were actually there. Consequently, she became pregnant and gave birth to this master. At the age of five, his mother showed him the yak tail duster and other items. The master said, 'These were presented by King Qin.' His mother asked, 'Where did you put them?' The master replied, 'I've forgotten.' He became a monk at the age of ten, learning without a teacher, his enlightenment arising naturally. He debated the profound meanings of the Lotus Sutra with the eloquence of a cascading waterfall. Once, he accompanied his father to the Fandeng area, where he encountered the monk Que (pronounced 'Queh') Daoren from Guanzhong. The master suddenly called out Que's name. Que said, 'Young boy, why do you address a venerable elder by his name?' The master said, 'In the past, you, Venerable, were the novice Tisami (small novice), picking vegetables for the monks and were injured by a wild boar. Today, suddenly encountering you, I couldn't help but exclaim.' Que initially did not remember this incident, so he inquired of Tong, who explained the entire story and showed him the paperweights and yak tail duster. Que realized and wept, saying, 'You are my late teacher, Dharma Master Hongjue! My late teacher lectured on the Lotus Sutra for Yao Chang (ruler of Later Qin), and I, this poor monk (a humble term used by monks), served as the chief lecturer. Yao Chang presented these two items to my late teacher.' Thus, recalling the day Dharma Master Hongjue passed away, it was precisely the day the items were sent. Remembering the vegetable-picking incident, his sorrow and admiration increased even more. In his later years, the master entered Wuqiu Temple in the Wu region, lecturing on the Lotus Sutra, the Mahaprajnaparamita Sutra, and the Vimalakirti Sutra, each fifteen times. Later, he returned to Wuxing, living leisurely by a mountain stream, drinking water and passing his days for over twenty years. At the end of the Yuanjia era, he passed away in the mountains. Song Dynasty Monk Tan Sui (person's name) He resided at the White Horse Temple in Heyin, eating vegetarian food and wearing cloth garments, reciting the Saddharma Pundarika Sutra (Lotus Sutra) once a day. Once, in the middle of the night, he suddenly heard a knock on the door, (someone) saying, 'Please, Master, preach the Dharma for ninety days.' The master refused, but (the person) insisted, so the master agreed. Still in his sleep, he unknowingly found himself in the shrine of the White Horse Fort (place name). He was there with one of his disciples. From then on, he secretly went there every day, and no one knew. Later, the monks of the temple passed by the shrine and saw two high seats, the master in the north and the disciple in the south, as if there were sounds of lecturing, and they also smelled a strange fragrance. Thus, everyone spread the word about this miraculous event, which lasted until the summer. Song Dynasty Monk Puming (person's name) Zhang of Linzi (place name), who became a monk at a young age, was pure in nature and devoted to repentance and chanting. He recited the Lotus Sutra, (using) special robes and a special seat (for recitation), never defiling them. Whenever he recited the Chapter on Encouragement of Devotion, he always saw Pu (transliteration, here referring to a person's name)

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賢乘六牙像在其前。

宋釋寶通

梵行精修。長誦法華經陀羅尼品。久而靈異。時楊橋村有趙姓妻。為魅所憑。請師誦陀羅尼品。有神現形。呼其鬼受責。趙妻得差。后病再發。師往。見所責鬼在前。師曰。前已誡治。那得再來。吾當誦咒。令汝頭破作七分。如阿梨樹枝。鬼叩頭哀乞去。病遂愈。

宋釋僧登

止廬山大林寺。通誦法華。晝夜不息。一日忽見空中有一銀殿。漸下於房。忽變金殿。師遂入殿。坐起經行。如是三載。遠近從化。為人說戒。口放光明。一日出外歸。謂弟子曰。今登金殿不復出也。即翛然脫化。異香彌月。

宋釋法慧

本姓夏侯氏。秉志精苦。律行冰嚴。大明末。東探禹穴。隱天柱山。誦法華經。日週一部。志耽人外。樓居三十餘年。王侯稅駕。止拜門而返。惟汝南周顒。以信解兼深。特相引接。誦經處。恒有彩雲籠于空中。

宋釋慧亮

少有清譽。立寺臨淄。講法華大小品。學徒雲集千里命駕。後過江止何園寺。顏延之張緒。眷德留連。每嘆曰。安汰吐珠玉於前。斌亮振金聲於後。清言妙悟。將絕復興。著玄通論行世。

宋揚州釋慧果

少以蔬素自節。太始中。游京師。止瓦官寺。誦法華十地。嘗于圊側見一鬼致敬云。昔為

【現代漢語翻譯】 現代漢語譯本：賢者乘坐六牙白象走在前面。

宋朝釋寶通

精進修行梵行，長期誦讀《法華經·陀羅尼品》，時間久了便顯現靈異。當時楊橋村有位姓趙的妻子，被妖怪附身。請法師誦讀《陀羅尼品》，有神顯現身形，呼喚那鬼並加以責備，趙妻的病因此好轉。後來病情再次發作，法師前去，看見之前被責備的鬼在眼前。法師說：『之前已經告誡懲治過你，怎麼敢再來？我當誦咒，令你頭破裂成七分，像阿梨樹的樹枝一樣。』鬼叩頭哀求離去，趙妻的病於是痊癒。

宋朝釋僧登

住在廬山大林寺，精通誦讀《法華經》，日夜不停。一天忽然看見空中有一座銀殿，漸漸降落到他的房前，忽然變成金殿。法師於是進入金殿，在其中坐禪、起身、經行，如此三年。遠近的人都來歸從教化。為人說戒時，口中放出光明。一天外出歸來，告訴弟子說：『如今我將登上金殿不再出來了。』隨即安詳地脫化圓寂。奇異的香氣瀰漫了一個月。

宋朝釋法慧

原本姓夏侯氏，秉持志向精進刻苦，持守戒律像冰一樣嚴格。大明末年，向東探尋禹穴，隱居在天柱山。誦讀《法華經》，每天誦讀一遍。心志沉迷於世俗之外。在樓上居住三十多年。王侯前來拜訪，也只是在門前拜謁后便返回。只有汝南人周顒，因為信仰理解深刻，特別引薦接待他。誦經的地方，經常有彩雲籠罩在空中。

宋朝釋慧亮

年少時就有清高的名聲。在臨淄建立寺廟，講解《法華經》的大小品，學徒從千里之外趕來。後來過江住在何園寺。顏延之、張緒敬佩他的德行，留戀不捨。常常讚歎說：『安汰在前吐出珠玉，斌亮在後振動金聲。』清雅的言論和精妙的領悟，將要斷絕的佛法得以復興。著有《玄通論》流傳於世。

宋朝揚州釋慧果

從小以蔬菜素食自我約束。太始年間，遊歷京師，住在瓦官寺。誦讀《法華經》和《十地經》。曾經在廁所旁邊看見一個鬼向他致敬，說：『我以前是……』

【English Translation】 English version: A worthy one rides a six-tusked white elephant in front.

Song Dynasty, Monk Baotong

He diligently cultivated pure conduct (梵行, Fanxing), and for a long time recited the 'Dharani Chapter' of the Lotus Sutra (法華經, Fahua Jing). Over time, he manifested spiritual wonders. At that time, in Yangqiao Village, there was a Zhao-named wife who was possessed by a demon. They invited the master to recite the 'Dharani Chapter'. A deity appeared, summoned the ghost, and rebuked it. Zhao's wife recovered from her illness. Later, the illness recurred. The master went and saw the previously rebuked ghost in front of him. The master said, 'I already warned and punished you before, how dare you come again? I will now recite a mantra to shatter your head into seven pieces, like the branches of an arika tree.' The ghost kowtowed and begged to leave, and Zhao's wife's illness was then cured.

Song Dynasty, Monk Sengdeng

He resided at Dalin Temple on Mount Lu (廬山, Lushan), and was proficient in reciting the Lotus Sutra, day and night without ceasing. One day, he suddenly saw a silver palace in the sky, gradually descending towards his room, and suddenly transforming into a golden palace. The master then entered the palace, sitting, rising, and walking within it, for three years. People from far and near came to be transformed by his teachings. When he gave precepts to others, light emanated from his mouth. One day, upon returning from an outing, he told his disciples, 'Now I will ascend to the golden palace and not come out again.' He then peacefully passed away. A strange fragrance permeated the air for a month.

Song Dynasty, Monk Fahui

Originally surnamed Xiahou, he upheld his aspirations with diligence and hardship, and maintained the precepts as strictly as ice. At the end of the Daming era, he explored the Yu Cave (禹穴, Yu Xue) to the east and lived in seclusion on Mount Tianzhu (天柱山, Tianzhu Shan). He recited the Lotus Sutra, completing one recitation every day. His mind was absorbed in matters beyond the mundane. He lived in a tower for more than thirty years. Princes and nobles who came to visit would only bow at the gate and return. Only Zhou Yong of Runan, because of his deep faith and understanding, was specially invited to meet him. At the place where he recited the sutra, colorful clouds constantly enveloped the air.

Song Dynasty, Monk Huiliang

He had a reputation for purity from a young age. He established a temple in Linzi, lecturing on the large and small chapters of the Lotus Sutra. Students gathered from thousands of miles away. Later, he crossed the river and stayed at Heyuan Temple. Yan Yanzhi and Zhang Xu admired his virtue and were reluctant to part with him. They often praised him, saying, 'An Tai spits out pearls and jade in front, and Binliang resonates with golden sounds behind.' Pure words and profound insights revived the Dharma that was about to be extinguished. He wrote the Xuantong Lun, which was circulated in the world.

Song Dynasty, Monk Huiguo of Yangzhou

From a young age, he restrained himself with vegetables and vegetarian food. During the Tai Shi era, he traveled to the capital and stayed at Waguan Temple. He recited the Lotus Sutra and the Ten Stages Sutra (十地經, Shi Di Jing). Once, near the toilet, he saw a ghost paying respects to him, saying, 'In the past, I was...'

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眾僧作維那。小不如法。墮在廁鬼中。法師慈悲。望垂拔濟。有錢三千埋柿樹下。愿取為福。師告眾掘錢。為造法華經一部。后復夢鬼云。蒙慈力已得改生。致謝而去。

宋京師釋慧益

廣陵人。孝建中。止竹林寺。誦法華經。精勤苦行。誓焚身。效藥王菩薩故事。帝遣使勸不聽。大明七年。以佛生日。詣闕辭帝。囑以佛法。乃于鐘山置油鑊。以吉貝纏身。手自執燭以然。誦藥王品。火及眼。方聲絕。時聞笳管之聲。異香芬馥。帝夜夢師更囑付護法。翌日設大會。敕于焚身處建藥王寺。

宋釋僧瑜

餘杭人。初于廬山南嶺。建招提精舍。常持法華。孝建二年六月。謂眾曰。結累三塗。情形之故。情將盡矣。形亦宜捐。藥王之轍。獨何遠哉。遂別眾入柴龕。端坐誦藥王然身品。發炬以焚。眾見紫氣騰空。旬日所焚處生雙桐。識者謂娑羅雙樹之兆。

宋尼慧玉

長安人。住江陵牧牛寺。誦法華楞嚴等經。旬日通利。元嘉中。焚香禮佛誓曰。若誠心有感。捨身之後。得見佛土。七日之內。愿見佛光。至第五夜。寺東林樹。忽現光相。形色赫然。眾嘆希有。

宋元嘉時。尼道壽誦法華滿三千部。每見空中有光明寶蓋。垂覆己頂

宋蜀都羅玙妻費氏

少誦法華。勤至不

【現代漢語翻譯】 現代漢語譯本 眾僧人推舉一人擔任維那（寺院中負責維持秩序和安排事務的僧人），但此人行事不如法，因此墮落到廁鬼道中。希望法師慈悲，能夠救拔他。他生前有三千錢埋在柿子樹下，希望取出用於行善積福。法師告訴眾人挖出錢，用來建造一部《法華經》。後來法師又夢見那鬼來說，蒙法師的慈悲力量，已經得以改生，特來致謝而去。

宋朝京師的釋慧益（僧人名）

廣陵人。孝建年間，住在竹林寺。誦讀《法華經》，精進勤苦修行。發誓焚燒自身，效仿藥王菩薩的故事。皇帝派使者勸阻，他不聽。大明七年，在佛誕日，到皇宮辭別皇帝，囑咐他護持佛法。於是在鐘山設定油鍋，用吉貝纏繞身體，親手拿著蠟燭點燃自己，誦讀《藥王品》。火燒到眼睛時，聲音才停止。當時人們聽到笳管的聲音，異香芬芳。皇帝夜裡夢見慧益法師再次囑咐他護持佛法。第二天，皇帝設大法會，敕令在焚身之處建造藥王寺。

宋朝的釋僧瑜（僧人名）

餘杭人。最初在廬山南嶺，建造招提精舍（寺院）。常常持誦《法華經》。孝建二年六月，對眾人說：『結下累世的惡業，墮入三惡道，這是情慾造成的。現在情慾將要 खत्म了，形體也應該捨棄。藥王菩薩焚身的事蹟，難道離我們很遠嗎？』於是告別眾人進入柴龕，端坐誦讀《藥王然身品》，點燃火炬焚燒自己。眾人看見紫氣騰空。十天後，焚燒的地方生長出兩棵桐樹。有見識的人說是娑羅雙樹（佛陀涅槃之處的樹）的徵兆。

宋朝的尼姑慧玉（尼姑名）

長安人。住在江陵牧牛寺。誦讀《法華經》、《楞嚴經》等經典，十天之內就能通曉。元嘉年間，焚香禮佛發誓說：『如果我誠心有感應，捨身之後，能夠見到佛土，七天之內，希望見到佛光。』到第五天晚上，寺廟東邊的樹林，忽然出現光相，形狀顏色非常明亮。眾人都讚歎稀有。

宋元嘉年間，尼姑道壽（尼姑名）誦讀《法華經》滿三千部。每次都看見空中有光明寶蓋，垂下來覆蓋在自己的頭頂。

宋朝蜀都羅玙的妻子費氏（人名）

從小誦讀《法華經》，勤奮到不知疲倦。

【English Translation】 English version The monks elected a Vina (a monk in charge of maintaining order and arranging affairs in a monastery), but his actions were improper, so he fell into the realm of toilet ghosts. They hoped that the Dharma master would be compassionate and rescue him. During his lifetime, he had three thousand coins buried under a persimmon tree, hoping to use them for good deeds and accumulating merit. The Dharma master told everyone to dig up the money and use it to build a copy of the 'Lotus Sutra'. Later, the Dharma master dreamed that the ghost said that he had been reborn through the compassionate power of the Dharma master and came to express his gratitude before leaving.

釋慧益 (Shi Huiyi) of the Song Dynasty in the capital city (京師 jīngshī)

He was from Guangling. During the Xiaojian period, he lived in Zhulin Temple. He recited the 'Lotus Sutra' and practiced diligently. He vowed to burn himself, imitating the story of Bhaisajyaraja Bodhisattva (藥王菩薩 Yàowáng Púsà). The emperor sent envoys to dissuade him, but he did not listen. In the seventh year of Daming, on the Buddha's birthday, he went to the palace to bid farewell to the emperor, instructing him to protect the Buddha's Dharma. So he set up a pot of oil in Zhongshan, wrapped his body with kapok, and lit himself with a candle, reciting the 'Bhaisajyaraja Chapter'. When the fire reached his eyes, his voice stopped. At that time, people heard the sound of wind instruments, and the fragrance was fragrant. The emperor dreamed at night that Master Huiyi again instructed him to protect the Dharma. The next day, the emperor held a grand Dharma assembly and ordered the construction of Bhaisajyaraja Temple at the place where he burned himself.

釋僧瑜 (Shi Sengyu) of the Song Dynasty

He was from Yuhang. Initially, he built Zhaoti Vihara (招提精舍 Zhāotí Jīngshè) in Nanling, Lushan. He often recited the 'Lotus Sutra'. In June of the second year of Xiaojian, he said to the crowd: 'Accumulating bad karma and falling into the three evil realms is caused by desires. Now that desires are about to end, the body should also be discarded. Is the example of Bhaisajyaraja Bodhisattva burning himself far from us?' So he bid farewell to the crowd and entered a firewood hut, sitting upright and reciting the 'Bhaisajyaraja Burning Body Chapter', lighting a torch to burn himself. The crowd saw purple energy rising into the sky. Ten days later, two paulownia trees grew where he was burned. Those who knew said it was a sign of the twin Sala trees (娑羅雙樹 Suōluó Shuāngshù) (the place where the Buddha entered Nirvana).

尼慧玉 (Ni Huiyu), a nun of the Song Dynasty

She was from Chang'an. She lived in the Mouniu Temple in Jiangling. She recited the 'Lotus Sutra', 'Surangama Sutra' (楞嚴經 Léngyán Jīng), and other scriptures, and could understand them within ten days. During the Yuanjia period, she burned incense and worshiped the Buddha, vowing: 'If I sincerely have a response, after giving up my body, I can see the Buddha land, and within seven days, I hope to see the Buddha's light.' On the fifth night, a light appeared in the forest east of the temple, its shape and color very bright. Everyone praised it as rare.

During the Yuanjia period of the Song Dynasty, the nun Daoshou (道壽 Dàoshòu) recited the 'Lotus Sutra' three thousand times. Every time, she saw a bright jeweled canopy in the sky, hanging down and covering her head.

費氏 (Fèi Shì), the wife of Luo Yu (羅玙 Luó Yú) of Shudu in the Song Dynasty

She recited the 'Lotus Sutra' from a young age, diligently to the point of not knowing fatigue.

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倦。后病心痛垂絕。屬纊待時。俄夢佛手摩其心。應時而愈。家眾俱睹金光。亦聞香氣。

宋簡靜寺尼智通

舍戒適梁群甫。生子七歲。家貧無衣。思為尼時。有素絹所書法華經。即練搗為衣著兒體。忽遍身生瘡。白蟲周咂。號叫旬日而死。聞空中語云。壞經為衣。得此華報。果在地獄。亦元嘉中事。

宋王玄謨

太原祁人。元嘉中。北征失律。蕭斌欲誅之。沈慶之諫曰。佛貍(魏世祖小字)威震天下。豈玄謨所能當。且殺戰將。徒自弱耳。乃止。初玄謨將見殺。夢人告曰。能誦法華普門品觀音神咒千遍。可免。既覺。誦之不輟。忽報停刑。后官至開府。

宋元嘉四年。初都人孫彥曾。家世奉佛。有妾王惠稱。常誦法華。忽見江浦有光。掘之。得金佛一軀。先有銘曰。建武六年庚子。官寺道人法新造。蓋法新乃妾之前身也

齊永明中。揚州高座寺釋慧進。吳興人。少雄勇任俠。年四十。忽悟非常。因出家。布衣蔬食。誓誦法華。用心勤苦。執卷便病。乃發願造法華百部。以懺先障。經愿既滿。病亦良已。后愿回此誦業。獲生凈土。聞空中聲曰。汝愿已足。必得往生。年八十餘。無疾而化

齊釋弘明

會稽人。貞苦有志節。永明中。止山陰雲門寺。誦法華經。修習禪

【現代漢語翻譯】 現代漢語譯本： 疲憊。後來得了心痛病，生命垂危。家人準備後事，等待他離世。忽然夢見佛用手摩他的心臟，立刻痊癒。全家人都看到金光，也聞到香味。 宋朝簡靜寺的尼姑智通 捨棄戒律嫁給梁群甫。生了一個兒子，七歲時，家裡貧困沒有衣服。想起做尼姑時，有一匹用素絹書寫的《法華經》。就把它搗爛做成衣服給兒子穿。忽然全身生瘡，白色的蟲子遍佈叮咬。號叫了十幾天就死了。聽到空中有聲音說：『毀壞經書做衣服，得到這樣的惡報。』果然是地獄報應。也是元嘉年間的事情。 宋朝的王玄謨（人名） 太原祁縣人。元嘉年間，北伐戰敗。蕭斌想要殺他。沈慶之勸諫說：『佛貍（魏世祖的小名）威震天下，難道是玄謨所能抵擋的。而且殺了戰將，只會使自己更弱。』於是停止了。當初玄謨將要被殺時，夢見有人告訴他說：『能誦《法華經·普門品》觀音神咒一千遍，可以免除死罪。』醒來后，誦讀不停。忽然有人來報停止行刑。後來官至開府。 宋元嘉四年，最初都城人孫彥曾，世代信奉佛教。有個妾叫王惠稱，經常誦讀《法華經》。忽然看見江邊有光芒，挖掘后，得到一尊金佛。先前有銘文說：『建武六年庚子，官寺道人法新造。』原來法新是妾的前世。 齊永明年間，揚州高座寺的釋慧進（法號），吳興人。年輕時雄壯勇猛，喜歡行俠仗義。四十歲時，忽然醒悟到世事無常，於是出家。穿粗布衣，吃素食，發誓誦讀《法華經》。用心勤奮刻苦。拿著經書就生病。於是發願製造一百部《法華經》，用來懺悔以前的罪業。抄經的願望完成後，病也好了。後來發願將誦經的功德，迴向往生凈土。聽到空中有聲音說：『你的願望已經足夠了，必定能夠往生。』八十多歲時，沒有疾病而去世。 齊朝的釋弘明（法號） 會稽人。貞潔刻苦，有志向節操。永明年間，住在山陰雲門寺。誦讀《法華經》，修習禪定。

【English Translation】 English version: Exhausted. Later, he suffered from heart pain and was on the verge of death. The family prepared for his passing, awaiting his demise. Suddenly, he dreamed of the Buddha touching his heart with his hand, and he was immediately healed. The whole family saw the golden light and smelled the fragrance. The nun Zhitong of Jianjing Temple in the Song Dynasty. She abandoned her vows and married Liang Qunfu. She had a son who, at the age of seven, had no clothes due to poverty. She remembered a Lotus Sutra written on plain silk when she was a nun. She pounded it into wadding and made it into clothes for her son. Suddenly, sores appeared all over his body, and white worms swarmed and bit him. He cried for ten days and then died. A voice was heard in the air saying, 'Destroying the scripture to make clothes, you receive this retribution.' Indeed, it was a hellish consequence. This also happened during the Yuanjia period. Wang Xuanmo (personal name) of the Song Dynasty. He was from Qi County, Taiyuan. During the Yuanjia period, he lost a battle in the northern expedition. Xiao Bin wanted to kill him. Shen Qingzhi advised, 'Fotuli (Emperor Taiwu of the Northern Wei's childhood name) is mighty and shakes the world, how could Xuanmo resist him? Moreover, killing generals will only weaken ourselves.' So he stopped. Initially, when Xuanmo was about to be killed, he dreamed that someone told him, 'If you can recite the 'Universal Gate Chapter' of the Lotus Sutra and the Avalokiteśvara Dharani a thousand times, you can avoid death.' After waking up, he recited it continuously. Suddenly, someone reported that the execution was stopped. Later, he became an official of Kaifu. In the fourth year of Yuanjia in the Song Dynasty, Sun Yanzeng, originally from the capital, had a family that had been devoted to Buddhism for generations. He had a concubine named Wang Huicheng, who often recited the Lotus Sutra. Suddenly, she saw a light on the riverbank. After digging, she found a golden Buddha statue. There was an inscription that said, 'Made by the Daoist Faxin of the official temple in the year Gengzi of Jianwu six.' It turned out that Faxin was the concubine's previous life. During the Yongming period of the Qi Dynasty, the monk Huijin (Dharma name) of Gaozuo Temple in Yangzhou was from Wuxing. In his youth, he was brave and chivalrous. At the age of forty, he suddenly realized the impermanence of life and became a monk. He wore coarse clothes, ate vegetarian food, and vowed to recite the Lotus Sutra. He was diligent and hardworking. He would get sick as soon as he held the scripture. So he vowed to create one hundred copies of the Lotus Sutra to repent for his past sins. After the vow to copy the scriptures was fulfilled, his illness was also cured. Later, he vowed to dedicate the merit of reciting the scriptures to be reborn in the Pure Land. A voice was heard in the air saying, 'Your vow is sufficient, you will surely be reborn.' He passed away without illness at the age of eighty. The monk Hongming (Dharma name) of the Qi Dynasty. He was from Kuaiji. He was chaste, diligent, and had aspirations and integrity. During the Yongming period, he lived in Yunmen Temple in Shanyin. He recited the Lotus Sutra and practiced meditation.

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定。六時不懈。每旦瓶水自滿。實諸天童子為給使也。每坐禪。虎嘗伏室內。見師端然不動。久之乃去。

齊釋法匱

姓阮。吳興於潛人。出家枳園寺。樸然自守。不涉世事。長誦法華。每齋會得直。聚以造旃檀佛像。像成。自設大會。其本家僑居京師。是旦還家。又至定林。復還枳園。后三處考覆。皆見師來中食。實是一時。而三處赴焉。爾日晚還房奄逝。體甚香軟。手屈二指。眾咸悟其得果。因為起枳園寺塔。時齊永明七年。

齊釋慧豫

黃龍人。游京師。止靈根寺。誦法華經。為救苦之津樑。嘗于寢室。見三人扣戶。並衣冠鮮潔。執持華蓋。豫問何為。答曰。法師應寂。故來奉迎。豫曰。小事未果。可申一年得否。答曰可。至明年期滿。無疾而卒。齊永明七年。春秋五十有七。

齊釋超辨

姓張。燉煌人。幼而神悟沉靜。誦法華為常課。聞京師佛法大振。由巴楚達于建業。止定林寺。閑居壁坐。三十餘年。誦法華經。日限一遍。心敏口從。恒有餘力。永明十年示寂。僧祐律師為造碑。東管劉勰制文。未幾。葬所產青蓮花一枝。

齊釋慧基

姓呂。吳錢塘人。十五出家祇洹寺。厲行精苦。善小品法華。還止山陰法華寺。講宣經教。學徒麇至。乃于會邑立寶林精

【現代漢語翻譯】 現代漢語譯本 定。六個時辰都不懈怠。每天早上瓶里的水自然充滿。實際上是有諸天童子在侍奉他。每次坐禪，老虎常常趴在房間里。看見法師端正安坐，一動不動，很久才離開。

齊釋法匱（釋法匱，齊代的僧人）

姓阮，吳興於潛人。在枳園寺出家。樸素自守，不參與世事。長期誦讀《法華經》。每次齋會得到佈施，就積攢起來用來建造旃檀佛像。佛像建成后，親自設立大法會。他的本家僑居在京師。這天早上還回到本家，又到定林寺，又回到枳園寺。後來三處寺院考查，都看見法匱來寺中吃飯，實際上是同一時間，卻在三個地方應供。當天晚上回到房間安然去世，身體非常柔軟，手屈著兩個手指。眾人都領悟到他已經證得果位。因此為他建造了枳園寺塔。時間是齊永明七年。

齊釋慧豫（釋慧豫，齊代的僧人）

黃龍人。遊學京師，住在靈根寺。誦讀《法華經》，作為救苦的津樑。曾經在寢室裡，看見三個人敲門，都穿著鮮艷整潔的衣服，拿著華蓋。慧豫問他們是做什麼的。回答說：『法師您應該圓寂了，所以前來迎接。』慧豫說：『小事還沒有完成，可以延緩一年嗎？』回答說可以。到第二年期滿，沒有疾病就去世了。時間是齊永明七年，享年五十七歲。

齊釋超辨（釋超辨，齊代的僧人）

姓張，敦煌人。從小就聰慧沉靜。誦讀《法華經》是日常功課。聽說京師佛法大興，從巴楚到達建業，住在定林寺。安靜地居住在房間里，面壁而坐，三十多年。誦讀《法華經》，每天限定一遍。心思敏捷，口齒清楚，總有餘力。永明十年去世。僧祐律師為他建造碑，東管劉勰撰寫碑文。不久，埋葬的地方長出一枝青蓮花。

齊釋慧基（釋慧基，齊代的僧人）

姓呂，吳錢塘人。十五歲在祇洹寺出家。嚴格修行，精進刻苦。擅長《小品般若經》和《法華經》。後來回到山陰法華寺。講解宣揚經教，學徒紛紛前來。於是在會稽建造了寶林精舍。

【English Translation】 English version Settled. He was diligent at all six times of the day. Every morning, the water in his bottle would fill itself. In reality, celestial youths were serving him. Whenever he sat in meditation, a tiger would often lie down in his room. Seeing the master sitting upright and motionless, it would leave after a long time.

Qi Dynasty, Monk Shi Fakui (Shi Fakui, a monk of the Qi Dynasty)

His surname was Ruan, and he was from Yuqian in Wuxing. He left home at Zhiyuan Monastery. He was simple and self-possessed, not involved in worldly affairs. He recited the Lotus Sutra for a long time. Every time he received offerings at a vegetarian feast, he would save them up to build a sandalwood Buddha statue. After the statue was completed, he personally held a grand assembly. His family had moved to the capital. That morning, he returned to his family's home, then went to Dinglin Monastery, and then returned to Zhiyuan Monastery. Later, when the three monasteries investigated, they all saw Fakui come to the monastery for a meal. In reality, it was at the same time, but he attended to the needs of all three places. That evening, he returned to his room and passed away peacefully. His body was very soft, and two fingers of his hand were bent. Everyone realized that he had attained the fruit. Therefore, they built a pagoda for him at Zhiyuan Monastery. The time was the seventh year of Yongming in the Qi Dynasty.

Qi Dynasty, Monk Shi Huiyu (Shi Huiyu, a monk of the Qi Dynasty)

He was from Huanglong. He traveled to the capital and stayed at Linggen Monastery. He recited the Lotus Sutra as a ferry for saving suffering. Once, in his bedroom, he saw three people knocking on the door, all dressed in bright and clean clothes, holding floral canopies. Huiyu asked them what they were doing. They replied, 'The Dharma Master should enter nirvana, so we have come to welcome you.' Huiyu said, 'A small matter has not yet been completed. Can it be postponed for a year?' They replied that it could. When the year was up, he passed away without illness. The time was the seventh year of Yongming in the Qi Dynasty, and he was fifty-seven years old.

Qi Dynasty, Monk Shi Chaobian (Shi Chaobian, a monk of the Qi Dynasty)

His surname was Zhang, and he was from Dunhuang. From a young age, he was intelligent, insightful, and calm. Reciting the Lotus Sutra was his daily practice. Hearing that the Buddha-dharma was flourishing in the capital, he traveled from Ba-Chu to Jianye and stayed at Dinglin Monastery. He lived quietly in his room, sitting facing the wall for more than thirty years. He recited the Lotus Sutra, limiting himself to one recitation per day. His mind was sharp, his speech was clear, and he always had energy to spare. He passed away in the tenth year of Yongming. The Vinaya Master Sengyou built a stele for him, and Liu Xie of Dongguan wrote the inscription. Not long after, a blue lotus flower grew from his burial site.

Qi Dynasty, Monk Shi Huiji (Shi Huiji, a monk of the Qi Dynasty)

His surname was Lü, and he was from Qiantang in Wu. He left home at the age of fifteen at Qiyuan Monastery. He practiced diligently and rigorously. He was skilled in the Smaller Prajna Sutra and the Lotus Sutra. Later, he returned to Fahua Monastery in Shanyin. He lectured and propagated the teachings of the scriptures, and students flocked to him. Therefore, he established Baolin Vihara in Kuaiji.

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舍。夢普賢放光接引。因造普賢像。並六牙白象形。竟陵王。嘗詢以法華要指。乃著法華義疏三卷。建武三年。示疾。弟子夢梵僧數人。踞砌而坐。云從大乘國來迎基和尚。泊然而化。

齊釋僧侯

姓龔。西涼州人。少出家。即知苦節。從游京師。誦法華光明經。二日一遍。六十餘年。禪誦無廢。築室后岡。為安禪所。居恒奇香異卉。不知所自來。人登其戶。肅敬冥發。時謂戒神陰護之耳。永元二年。微疾不食。乃索水漱口。合掌趺坐而逝。春秋八十有九。

齊竟陵文宣王蕭子良

字雲英。敦義愛古。博覽經籍。世稱筆海。與文慧太子。並精佛理。每招致名僧。講諸經乘。尊法之盛。江左未有。或親為眾僧賦食行水。誦法華經。冥感雅梵。有類陳思。著凈住子二十卷行世。凈住者。即梵語布薩。謂凈身口意。如戒而住也。

齊劉虬

字靈預。南陽人。精信釋氏。衣粗布禮佛。長齋課誦。六時不缺。建元初。詔徴通直散騎侍郎。不就。注法華華嚴二經。自講佛義。建武二年。徴為國子博士。徙居江陵西沙洲。其冬正晝。俄有白雲。徘徊櫩戶之內。又有異香。及鐘梵聲。端坐而化。

梁釋慧約

姓婁。東陽烏傷人。童時聚沙為塔。壘石為座。年十七剃染。剡令周顒側席

【現代漢語翻譯】 現代漢語譯本：釋道基，俗姓王，吳郡（Wujun，地名，今江蘇蘇州一帶）人。年少時出家，住在若耶溪（Ruoye Creek，地名，在今浙江紹興）畔的雲門寺（Yunmen Temple，寺廟名）。他專心致志地研究經律，尤其精通《成實論》（Chengshi Lun，佛教論典名）。他經常夢見普賢菩薩（Samantabhadra，菩薩名）放光接引，因此建造了普賢菩薩像，並塑造了六牙白象的形象。竟陵王（Prince of Jingling，蕭子良的封號）曾經向他請教《法華經》（Lotus Sutra，佛教經典名）的要旨，於是他撰寫了《法華義疏》（Commentary on the Lotus Sutra）三卷。建武三年，他示現疾病，弟子們夢見幾位梵僧坐在臺階上，說：『我們從大乘國（Mahayana Land）來迎接基和尚。』之後，他安詳地圓寂了。 釋僧侯，俗姓龔，西涼州（Xiliang Prefecture，地名，今甘肅一帶）人。年少時出家，就知道要過艱苦的生活。他到京師遊學，誦讀《法華經》（Lotus Sutra）和《光明經》（Golden Light Sutra），每天誦讀兩遍，六十多年來，禪修和誦經從未間斷。他在後岡（Hougang，地名）築室，作為安禪的場所。他居住的地方經常有奇異的香氣和花卉，不知道是從哪裡來的。人們來到他的住所，都會肅然起敬。當時的人們認為這是戒神在暗中保護他。 竟陵文宣王蕭子良，字雲英，為人敦厚仁義，喜愛古籍，博覽群書，世人稱他為『筆海』。他與文慧太子（Prince Wenhui）都精通佛理。他經常邀請名僧講解各種經典，弘揚佛法的盛況，是江左（Jiangzuo，地名，今江蘇南部和浙江北部一帶）前所未有的。他有時親自為眾僧分發食物和提供飲水，誦讀《法華經》（Lotus Sutra）時，能冥冥中感應到雅正的梵音，有如陳思王（Prince Chensi，曹植的封號）一般。他撰寫了《凈住子》（Jingzhu Zi）二十卷流傳於世。『凈住』，就是梵語『布薩』（Posadha）的意思，指的是清凈身口意，如持戒般安住。 劉虬，字靈預，南陽（Nanyang，地名，今河南南陽）人。他虔誠地信仰佛教，身穿粗布衣服禮佛，長期持齋課誦，每天六時都不間斷。建元初年，朝廷下詔徵召他為通直散騎侍郎，但他沒有應召。他註釋了《法華經》（Lotus Sutra）和《華嚴經》（Avatamsaka Sutra）兩部經典，親自講解佛法義理。建武二年，朝廷徵召他為國子博士，他遷居到江陵（Jiangling，地名，今湖北江陵）西邊的沙洲。那年冬天正午，忽然有白雲徘徊在屋檐之內，又有奇異的香氣和鐘梵之聲，他端坐而圓寂。 釋慧約，俗姓婁，東陽烏傷（Dongyang Wushang，地名，今浙江義烏）人。童年時就喜歡堆沙為塔，壘石為座。十七歲時剃度出家，剡縣縣令周顒（Zhou Yong）對他非常敬重。

【English Translation】 English version: Venerable Daoji, whose lay surname was Wang, was a native of Wujun (Wujun, place name, around present-day Suzhou, Jiangsu). He renounced the world at a young age and resided at Yunmen Temple (Yunmen Temple, temple name) by the Ruoye Creek (Ruoye Creek, place name, in present-day Shaoxing, Zhejiang). He devoted himself to studying the Vinaya and Sutras, especially proficient in the Chengshi Lun (Chengshi Lun, name of a Buddhist treatise). He often dreamed of Samantabhadra (Samantabhadra, name of a Bodhisattva) emitting light to receive and guide him, so he created an image of Samantabhadra and sculpted a six-tusked white elephant. Prince of Jingling (Prince of Jingling, title of Xiao Ziliang) once consulted him on the essentials of the Lotus Sutra (Lotus Sutra, name of a Buddhist scripture), so he wrote three volumes of Commentary on the Lotus Sutra (Commentary on the Lotus Sutra). In the third year of Jianwu, he manifested illness, and his disciples dreamed of several Brahmin monks sitting on the steps, saying, 'We have come from the Mahayana Land (Mahayana Land) to welcome Venerable Ji.' After that, he passed away peacefully. Venerable Seng Hou, whose lay surname was Gong, was a native of Xiliang Prefecture (Xiliang Prefecture, place name, around present-day Gansu). He renounced the world at a young age and knew to live an ascetic life. He traveled to the capital to study, reciting the Lotus Sutra (Lotus Sutra) and the Golden Light Sutra (Golden Light Sutra) twice a day. For more than sixty years, his Chan practice and recitation never ceased. He built a house in Hougang (Hougang, place name) as a place for peaceful meditation. His residence often had strange fragrances and flowers, the origin of which was unknown. People who came to his residence would feel respectful. People at the time believed that the deity of precepts was secretly protecting him. Xiao Ziliang, the Prince Wenxuan of Jingling, whose courtesy name was Yunying, was kind and righteous, loved ancient books, and was well-read. People called him 'Sea of Brushes'. He and Prince Wenhui were both proficient in Buddhist principles. He often invited famous monks to lecture on various scriptures, and the flourishing of the Dharma was unprecedented in Jiangzuo (Jiangzuo, place name, around present-day southern Jiangsu and northern Zhejiang). He sometimes personally distributed food and water to the monks, and when reciting the Lotus Sutra (Lotus Sutra), he could mysteriously sense the elegant Sanskrit sounds, like Prince Chensi (Prince Chensi, title of Cao Zhi). He wrote twenty volumes of Jingzhu Zi (Jingzhu Zi) which were circulated in the world. 'Jingzhu' means 'Posadha' in Sanskrit, which refers to purifying body, speech, and mind, and abiding as if holding precepts. Liu Qiu, whose courtesy name was Lingyu, was a native of Nanyang (Nanyang, place name, present-day Nanyang, Henan). He sincerely believed in Buddhism, wore coarse cloth to worship the Buddha, and practiced long-term fasting and recitation, without missing any of the six periods of the day. In the early years of Jianyuan, the court issued an edict to summon him as a Tongzhi Sanqi Attendant, but he did not accept the position. He annotated the Lotus Sutra (Lotus Sutra) and the Avatamsaka Sutra (Avatamsaka Sutra), and personally lectured on the meaning of the Buddha's teachings. In the second year of Jianwu, the court summoned him as a Doctor of the Imperial Academy, and he moved to the sandbar west of Jiangling (Jiangling, place name, present-day Jiangling, Hubei). At noon that winter, suddenly white clouds lingered within the eaves, and there were strange fragrances and sounds of bells and chanting. He passed away peacefully in a seated posture. Venerable Huiyue, whose lay surname was Lou, was a native of Dongyang Wushang (Dongyang Wushang, place name, present-day Yiwu, Zhejiang). As a child, he liked to pile sand into pagodas and build stone platforms. He renounced the world at the age of seventeen, and Zhou Yong, the magistrate of Shan County (Zhou Yong), respected him very much.

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加禮。于鐘山造草堂寺。延師居之。太宰褚淵。太尉王儉。請師講法華勝鬘等經。大弘法教。淵遇疾晝寢。見梵僧云。菩薩當至。尋有道人來者是也。俄而師至。遂豁然病癒。性耽禪誦。感異香入室。猛獸馴階。嘗入金華山赤松澗。時囑神光。魑魅弭息。天監中。帝從師受菩薩戒。至王姬道俗。著箓者凡四萬八千人。嘗受戒時。有一干鵲歷階而上。戒畢。然後飛騰。又有二孔雀。徐行至壇。俯頸聽法。大同元年坐逝。建塔志公墓左。

梁釋法雲

陽羨周氏。七歲出家。俊朗卓絕。誦妙法華。研精累思。年三十。于妙音寺。開講法華凈名。機辨風生。學者輻輳。又嘗于光宅寺講法華經。忽感天華滿空。下如飛雪。時志公道超方外。每來云所。輒停信宿。稱為大林法師。嘗言吾欲解獅子吼。師即升座剖析。志彈指贊曰。善哉微妙矣。儀同袁昂家。有嘗供養僧。發願欲如師慧解。夜忽夢一僧云。云法師燈明佛時。已講此經。那得卒及。

梁云光法師

未詳姓氏。普通二年。詔于內殿講法華經。天雨寶華。天監中。帝以亢陽問志公。公曰。云能致雨。帝因請講法華。至其澤普洽。雨即大霪。高下沾足。

梁釋道琳

山陰人。有戒行。善法華涅槃。吳國張緒禮事之。天監中。居富陽泉林寺

【現代漢語翻譯】 現代漢語譯本 加禮（Jiali）。在鐘山建造草堂寺，請法師居住在那裡。太宰褚淵（Chu Yuan）、太尉王儉（Wang Jian）請法師講《法華經》（Fahua Jing）、《勝鬘經》（Shengman Jing）等經典，大力弘揚佛法教義。褚淵生病白天睡覺時，看見一位梵僧說：『菩薩將要到來，尋找有道之人就是了。』不久法師就到了，於是褚淵的病立刻痊癒。法師天性喜歡禪定誦經，能感應到奇異的香氣進入房間，兇猛的野獸也能被馴服在臺階下。法師曾經進入金華山（Jinhua Shan）赤松澗（Chisong Jian），當時囑咐神靈光芒，妖魔鬼怪都消失了。天監年間，皇帝從法師那裡接受菩薩戒，以至於王公貴族、僧侶道士等登記在冊的共有四萬八千人。曾經在受戒的時候，有一隻喜鵲順著臺階而上，受戒完畢后，才飛騰離去。又有兩隻孔雀，慢慢地走到壇前，低下頭頸聽法。大同元年，法師坐化圓寂，建造佛塔在志公（Zhi Gong）墓的左邊。

梁釋法雲（Shi Fayun） 陽羨（Yangxian）周氏，七歲出家，俊秀聰慧，背誦《妙法蓮華經》（Miaofa Lianhua Jing），專心研究深入思考。三十歲時，在妙音寺（Miaoyin Si）開講《法華經》（Fahua Jing）、《維摩詰經》（Weimojie Jing），機智善辯，聽講的學者像車輻聚集一樣。又曾經在光宅寺（Guangzhai Si）講《法華經》（Fahua Jing），忽然感到天花滿空，像飛雪一樣落下。當時志公（Zhi Gong）的道行超越世俗，每次來到法雲（Fayun）所在的地方，總是停留十幾天。稱法雲（Fayun）為大林法師（Dalin Fashi）。曾經說：『我想要解說獅子吼。』法雲（Fayun）法師就登上座位剖析講解，志公（Zhi Gong）彈指讚歎說：『太好了，真是微妙啊！』儀同袁昂（Yuan Ang）家，曾經供養僧人，發願想要像法雲（Fayun）法師一樣有智慧和理解力。晚上忽然夢見一個僧人說：『法雲（Fayun）法師在燈明佛（Dengming Fo）時期，就已經講過這部經了，怎麼能一下子趕上呢？』

梁云光法師（Yunguang Fashi） 沒有詳細記載他的姓氏。普通二年，皇帝下詔在內殿講《法華經》（Fahua Jing），天空下起寶華。天監年間，皇帝因為長期乾旱詢問志公（Zhi Gong），志公（Zhi Gong）說：『云光（Yunguang）能夠招致下雨。』皇帝因此請他講《法華經》（Fahua Jing），講到他的恩澤普遍施予時，雨就下得很大，高處低處都充分濕潤。

梁釋道琳（Shi Daolin） 山陰（Shanyin）人，有戒律品行，擅長《法華經》（Fahua Jing）、《涅槃經》（Nirvana Jing）。吳國（Wu Guo）的張緒（Zhang Xu）以禮相待他。天監年間，居住在富陽（Fuyang）泉林寺（Quanlin Si）。

【English Translation】 English version Jiali. He built Caotang Temple at Zhongshan and invited a master to reside there. The Grand Tutor Chu Yuan and Grand Commandant Wang Jian invited the master to lecture on the Lotus Sutra (Fahua Jing), the Shrimala Sutra (Shengman Jing), and other scriptures, greatly promoting the Dharma teachings. Chu Yuan fell ill and, while napping during the day, saw a Brahman monk who said, 'A Bodhisattva is about to arrive; look for the virtuous one.' Soon after, the master arrived, and Chu Yuan's illness was immediately cured. The master was fond of meditation and chanting, and he could sense strange fragrances entering the room. Fierce beasts were tamed at the steps. He once entered Chisong Stream in Jinhua Mountain, and at his command, the spirits shone, and demons disappeared. During the Tianjian era, the Emperor received the Bodhisattva precepts from the master, and as many as 48,000 people, including royal princesses, monks, and laypeople, were registered. Once, during the precept-taking ceremony, a magpie ascended the steps, and after the ceremony, it flew away. Two peacocks slowly walked to the altar and bowed their necks to listen to the Dharma. In the first year of the Datong era, the master passed away in meditation. A pagoda was built to the left of Zhi Gong's tomb.

Liang Dynasty, Shi Fayun Zhou of Yangxian, who left home at the age of seven, was handsome and exceptionally intelligent. He recited the Wonderful Dharma Lotus Flower Sutra (Miaofa Lianhua Jing) and studied it diligently. At the age of thirty, he began lecturing on the Lotus Sutra (Fahua Jing) and the Vimalakirti Sutra (Weimojie Jing) at Miaoyin Temple. His eloquence was remarkable, and scholars gathered like spokes around a wheel. He also lectured on the Lotus Sutra (Fahua Jing) at Guangzhai Temple. Suddenly, heavenly flowers filled the sky, falling like snowflakes. At that time, Zhi Gong's practice transcended the mundane. Whenever he came to Fayun's place, he would stay for more than ten days, calling Fayun the Great Forest Master. He once said, 'I want to explain the Lion's Roar.' Master Fayun then ascended the seat and analyzed it. Zhi Gong snapped his fingers and praised, 'Excellent, wonderful!' In the household of Yitong Yuan Ang, there was a monk who was offered alms and vowed to have the wisdom and understanding of Master Fayun. That night, he suddenly dreamed of a monk who said, 'Master Fayun had already lectured on this sutra during the time of Dipamkara Buddha. How can you catch up so quickly?'

Liang Dynasty, Dharma Master Yunguang His surname is not known in detail. In the second year of the Putong era, the Emperor ordered him to lecture on the Lotus Sutra (Fahua Jing) in the inner palace. Heavenly jeweled flowers rained down. During the Tianjian era, the Emperor asked Zhi Gong about the prolonged drought. Zhi Gong said, 'Yunguang can bring rain.' Therefore, the Emperor invited him to lecture on the Lotus Sutra (Fahua Jing), and as he lectured on its universal benefits, the rain fell heavily, soaking both high and low places.

Liang Dynasty, Shi Daolin A person from Shanyin, he had precepts and virtuous conduct, and he was skilled in the Lotus Sutra (Fahua Jing) and the Nirvana Sutra (Nirvana Jing). Zhang Xu of Wu treated him with respect. During the Tianjian era, he resided at Quanlin Temple in Fuyang.

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。寺有鬼怪。師至。鬼即銷滅。弟子慧韶為屋所壓。頭陷入胸。師為誦法華經禱之。韶夜夢兩胡道人。㧞出其頭。旦遂平復。眾咸服其神感。

梁釋法懔

姓嚴。枝江人。出家玉泉山寺。常誦法華。分衛一食。不臥常坐。荷錫遠遊。廬峰臺頂。衡嶺羅浮。無遠不屆。棲息窮巖。一志禪定。嘗往岱嶽。過徐州。縣令問以公驗。師止。赍得法華一函。令怒而閉之。七日不食。誦經聲不徹。令感惡夢。便頂禮悔過。后還幽棲。以禪誦為業。卒時異香繽紛。旬日乃歇。

梁釋法忍

江陵人。初投天皇寺出家。誦持法華。日常再遍。以眾聚多諠。西往覆舟嵓下。頭陀自靜。三十餘年。木食麻衣。破衲而已。自得幽林。無求外護。一食七日。趺坐觀心。後於北窟右脅而化。

梁荊州釋僧遷

吳人。自幼神俊。為侍中王錫嘆異。常誦蓮華經。數溢六千部。一日假寐。夢普賢大士。香光照燭。親為摩頂。諱而不傳。至將示寂。方陳同志。法華大品涅槃等經。各講數十遍。皆制疏流傳。

梁吳興尼道跡

號總持。得法于菩提達摩。遁居湖州弁嶺峰。晝夜誦法華經。誦滿萬部。不出山者。凡二十年。后歸寂。塔全身於結廬之所。大同元年。塔內忽有青蓮華一朵。道俗異之。啟視見華從舌

【現代漢語翻譯】 現代漢語譯本：寺廟裡有鬼怪。法師來到后，鬼怪立即消失。弟子慧韶被房屋壓住，頭陷入胸腔。法師為他誦讀《法華經》祈禱。慧韶夜裡夢見兩個胡人道士，拔出他的頭。早晨醒來就恢復了。眾人都佩服法師的神奇感應。

梁朝的釋法懔（釋：佛教僧侶的尊稱；法懔：人名）

姓嚴，是枝江人。在玉泉山寺出家。經常誦讀《法華經》。每天只吃一餐，不躺臥，常年坐禪。拿著錫杖遠遊，廬山峰頂、衡山羅浮，沒有不到的地方。棲息在偏僻的山巖，一心禪定。曾經前往泰山，路過徐州。縣令詢問他的身份證明，法師不理睬。縣令得到一本《法華經》，憤怒地將他關起來。七天不給他食物，誦經的聲音卻不停歇。縣令做了惡夢，便頂禮膜拜，懺悔過錯。後來法師回到幽靜的地方隱居，以禪修和誦經為業。去世時異香瀰漫，過了十天才消散。

梁朝的釋法忍（釋：佛教僧侶的尊稱；法忍：人名）

是江陵人。最初在天皇寺出家。誦持《法華經》，每天誦讀兩遍。因為寺廟人多喧鬧，就向西前往覆舟巖下。獨自修行，保持清靜。三十多年來，吃樹上的果實，穿麻布衣服，破舊的袈裟而已。自己找到幽靜的樹林，不尋求外在的庇護。七天吃一餐，盤腿打坐，觀照內心。後來在北邊的石窟中右脅臥著圓寂。

梁朝荊州的釋僧遷（釋：佛教僧侶的尊稱；僧遷：人名）

是吳地人。從小就顯得聰明俊秀，被侍中王錫讚歎稱奇。經常誦讀《蓮華經》，次數超過六千部。一天，他小睡，夢見普賢大士（普賢大士：佛教菩薩名），香氣和光芒照耀，親自為他摩頂。他隱瞞這件事，不告訴別人。直到將要去世時，才告訴同道。他將《法華經》、《大品般若經》、《涅槃經》等經典，各講解了幾十遍，都寫成註釋流傳於世。

梁朝吳興的尼姑道跡（尼：出家的女子；道跡：法號），

法號總持（總持：佛教術語，指總攝憶持一切法而不忘失的智慧）。從菩提達摩（菩提達摩：禪宗初祖）那裡得到佛法。隱居在湖州的弁嶺峰。日夜誦讀《法華經》。誦滿一萬部。不下山，總共有二十年。後來圓寂。全身被安放在結廬的地方的塔中。大同元年，塔內忽然出現一朵青蓮花。道士和俗人都覺得奇異。打開塔觀看，發現花是從舌頭里長出來的。

【English Translation】 English version: There were ghosts in the temple. When the master arrived, the ghosts immediately disappeared. The disciple Hui Shao was crushed by a house, his head sinking into his chest. The master recited the 'Lotus Sutra' and prayed for him. That night, Shao dreamed of two foreign Taoist priests who pulled out his head. In the morning, he recovered. Everyone admired the master's divine power.

Shi Fa Lin (Shi: a respectful title for Buddhist monks; Fa Lin: personal name) of the Liang Dynasty

His surname was Yan, and he was from Zhijiang. He became a monk at Yuquan Mountain Temple. He often recited the 'Lotus Sutra'. He ate only one meal a day, did not lie down, and always sat in meditation. Carrying his staff, he traveled far and wide, reaching the peaks of Mount Lu, Mount Heng, and Mount Luofu. There was no place too far for him to reach. He lived in remote rocky mountains, focusing his mind on meditation. He once went to Mount Tai and passed through Xuzhou. The county magistrate asked for his identification, but the master ignored him. The magistrate obtained a copy of the 'Lotus Sutra' and angrily imprisoned him. He was given no food for seven days, but the sound of his chanting never ceased. The magistrate had nightmares and prostrated himself in repentance. Later, the master returned to seclusion, dedicating himself to meditation and chanting. When he passed away, there was an extraordinary fragrance that lingered for ten days.

Shi Fa Ren (Shi: a respectful title for Buddhist monks; Fa Ren: personal name) of the Liang Dynasty

He was from Jiangling. He first became a monk at Tianhuang Temple. He recited the 'Lotus Sutra' twice a day. Because the temple was crowded and noisy, he went west to live under Fuzhou Rock. He practiced asceticism in solitude. For more than thirty years, he ate fruits from trees, wore hemp clothing, and only a tattered kasaya. He found a secluded forest for himself and did not seek external protection. He ate one meal every seven days, sat in the lotus position, and contemplated his mind. Later, he passed away lying on his right side in the northern cave.

Shi Seng Qian (Shi: a respectful title for Buddhist monks; Seng Qian: personal name) of Jingzhou in the Liang Dynasty

He was from Wu. From a young age, he appeared intelligent and handsome, and was praised by the attendant Wang Xi. He often recited the 'Lotus Sutra', exceeding six thousand times. One day, he dozed off and dreamed of the Bodhisattva Samantabhadra (Samantabhadra: a Buddhist bodhisattva), whose fragrance and light illuminated him, personally touching his head. He kept this a secret and did not tell anyone. Only when he was about to pass away did he tell his fellow practitioners. He lectured on the 'Lotus Sutra', the 'Mahaprajnaparamita Sutra', and the 'Nirvana Sutra' dozens of times each, and wrote commentaries that were passed down.

Bhiksuni Dao Ji (Bhiksuni: a female monastic; Dao Ji: Dharma name) of Wuxing in the Liang Dynasty

Her Dharma name was Zong Chi (Zong Chi: a Buddhist term referring to the wisdom of comprehensively remembering and retaining all dharmas without forgetting). She received the Dharma from Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism). She lived in seclusion on Bianling Peak in Huzhou. She recited the 'Lotus Sutra' day and night, completing ten thousand recitations. She did not leave the mountain for a total of twenty years. Later, she passed away. Her whole body was enshrined in a pagoda at the place where she had lived. In the first year of the Datong era, a blue lotus flower suddenly appeared inside the pagoda. Both Taoists and laypeople found it strange. They opened the pagoda and saw that the flower had grown from her tongue.

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根生。州郡錄奏。敕建法華寺。

梁剡川有尼法宣

初誦法華經。坐臥見帳蓋覆上。父母令就齊明寺出家。是日帳蓋即不見。自後博覽經論。深探奧理。衡王元簡為郡守。請為越城母師。

梁徴士庾銑

字彥寶。新野人。幼通經史。性托夷簡。特嗜林泉。十畝之宅。山池居半。少與武帝善。及起兵。詔為平西府記室。普通間。署黃門侍郎。皆不就。晚年宅內建道場。山居蔬食。六時禮懺。誦法華經。每日一遍。忽于夜后見一道人。自稱願公。容止甚異。呼銑為上行先生。授香而去。中大通四年。晝寢。忽驚覺曰。愿公復來。不可久住。言終而化。舉室咸聞空中唱上行先生。已生彌陀凈域矣。武帝敬之。詔謚貞節先生。

梁甄玄成

中山人。博達經史。為簡文所知。以錄事參軍。隨蕭察鎮襄陽。因江陵甲兵殷盛。密書申款。或以告察。察深信佛法。矢愿不殺誦法華者。玄成素誦法華。以此獲免。察后見之。常曰。甄公好得法華經力。

梁普通二年。高郵有華手尼者。志節冰霜。誦妙法華經。不捨晝夜。后每誦一卷。右手爪上輒生一華。狀如綾絲。五指皆遍。誦徹六七卷。掌上並生二華。武帝召見。大為嘉敬。旹因號華手尼。

陳南嶽尊者慧思

武津李氏子。幼

【現代漢語翻譯】 現代漢語譯本 根生（人名）。州郡上報情況，皇帝下令建造法華寺。

梁朝剡川（地名）有位比丘尼名叫法宣（人名）：

最初誦讀《法華經》。坐著或躺著時，總能看見帳蓋覆蓋在上方。父母讓她去齊明寺出家。出家那天，帳蓋就不見了。之後她廣泛閱讀經書和論著，深入探究精深的道理。衡王元簡（人名）擔任郡守時，請她做越城（地名）母親們的老師。

梁朝的隱士庾銑（人名）：

字彥寶（字），新野（地名）人。從小精通經書史籍，性格恬淡簡樸，特別喜愛山林泉水。住宅有十畝大，山水池塘佔了一半。年輕時與梁武帝關係很好，等到武帝起兵時，下詔讓他擔任平西府記室，普通年間，任命他為黃門侍郎，他都沒有就任。晚年在宅內建造道場，隱居山林，吃素食，每天六個時辰禮拜懺悔，誦讀《法華經》，每天一遍。忽然在夜裡之後看見一位道人，自稱是愿公（人名），容貌舉止非常特別，稱呼庾銑為上行先生，授給他香就離開了。中大通四年，白天睡覺，忽然驚醒說：『愿公又來了，我不能久留了。』說完就去世了。全家人都聽見空中唱道『上行先生，已經往生到彌陀凈土了。』梁武帝敬重他，下詔追諡為貞節先生。

梁朝的甄玄成（人名）：

中山（地名）人。博學通達經書史籍，被簡文帝賞識。以錄事參軍的身份，跟隨蕭察（人名）鎮守襄陽（地名）。因為江陵（地名）戰事頻繁，秘密寫信陳述情況。有人把這件事告訴了蕭察，蕭察深信佛法，發誓不殺誦讀《法華經》的人，甄玄成平時誦讀《法華經》，因此得以倖免。蕭察後來見到他，常常說：『甄公真是得到《法華經》的力量啊。』

梁朝普通二年，高郵（地名）有位比丘尼名叫華手（法號），志向和節操像冰霜一樣純潔，誦讀《妙法蓮華經》，不分白天黑夜。後來每誦讀一卷經書，右手的指甲上就長出一朵花，形狀像綾羅絲線，五個手指都長滿了。誦讀完六七卷，手掌上也長出兩朵花。梁武帝召見她，非常嘉獎和尊敬她。當時因此號稱她為華手尼。

陳朝南嶽尊者慧思（人名）：

武津（地名）李氏之子。年幼

【English Translation】 English version Geng Sheng (person's name). The state and county reported the situation, and the emperor ordered the construction of the Fahua Temple (Lotus Flower Temple).

During the Liang Dynasty, there was a nun named Faxuan (person's name) in Chuan (place name),:

Initially, she recited the 'Lotus Sutra'. When sitting or lying down, she would always see a canopy covering her. Her parents sent her to Qiming Temple to become a nun. On the day she became a nun, the canopy disappeared. Afterwards, she extensively read scriptures and treatises, deeply exploring profound principles. When Hengwang Yuanjian (person's name) served as the governor, he invited her to be a teacher for the mothers of Yuecheng (place name).

The recluse Yu Xian (person's name) of the Liang Dynasty:

His courtesy name was Yanbao, and he was from Xinye (place name). From a young age, he was proficient in classics and history, and his nature was simple and unconstrained. He particularly loved forests and springs. His residence was ten acres in size, with mountains, ponds, and gardens occupying half of it. He was on good terms with Emperor Wu when he was young. When Emperor Wu raised an army, he issued an edict appointing him as the secretary of the Pingxi government. During the Putong period, he was appointed as a Yellow Gate Attendant, but he did not accept either position. In his later years, he built a monastery in his residence, lived in seclusion in the mountains, ate vegetarian food, and performed repentance rituals six times a day, reciting the 'Lotus Sutra' once every day. Suddenly, after nightfall, he saw a Taoist priest who called himself Yuan Gong (person's name), whose appearance and demeanor were very special. He addressed Yu Xian as 'Superior Practice Gentleman' and gave him incense before leaving. In the fourth year of Zhongdatong, he was sleeping during the day when he suddenly woke up and said, 'Yuan Gong has come again, I cannot stay long.' After saying this, he passed away. The whole family heard a voice in the air chanting, 'Superior Practice Gentleman, has already been reborn in the Pure Land of Amitabha.' Emperor Wu respected him and issued an edict posthumously honoring him as 'Virtuous and Honorable Gentleman'.

Zhen Xuancheng (person's name) of the Liang Dynasty:

He was from Zhongshan (place name). He was learned and knowledgeable in classics and history, and was appreciated by Emperor Jianwen. As a recording secretary, he followed Xiao Cha (person's name) to guard Xiangyang (place name). Because the war in Jiangling (place name) was intense, he secretly wrote a letter stating the situation. Someone told Xiao Cha about this. Xiao Cha deeply believed in Buddhism and vowed not to kill anyone who recited the 'Lotus Sutra'. Zhen Xuancheng usually recited the 'Lotus Sutra', so he was spared. Xiao Cha later saw him and often said, 'Master Zhen truly obtained the power of the 'Lotus Sutra'.'

In the second year of Putong in the Liang Dynasty, there was a nun named Huashou (Dharma name) in Gaoyou (place name), whose aspirations and integrity were as pure as ice and frost. She recited the 'Wonderful Lotus Sutra' day and night. Later, every time she recited a volume of the sutra, a flower would grow on the nail of her right hand, shaped like silk threads. All five fingers were covered with flowers. After reciting six or seven volumes, two flowers grew on the palm of her hand. Emperor Wu summoned her and greatly praised and respected her. At that time, she was therefore known as Nun Huashou (Flower Hand).

Venerable Huisi (person's name) of Mount Nan of the Chen Dynasty:

He was the son of the Li family of Wujin (place name). In his youth

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持戒。頂禮法華。致忘寢息。因久雨蒸濕。身患浮腫。忍心向經。尋即痊癒。夢普賢乘白象王。親為摩頂。頂上隱起肉髻。年十五。出家受具。日惟一食。專誦法華。計盈千遍。感瓶水不竭。天童侍奉。時慧文禪師。因閱大論。至四諦品。偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。恍然大悟。遂遙禮龍樹為師。依論立觀。師乃往授法。晝夜攝心。脅不至席。坐夏三七日。得宿命通。倍加勇猛。禪障忽起。四肢緩弱。身不隨心。即自唸曰。病從業生。業繇心起。心源不起。外境何狀。病業與心。都如雲影。如是觀已。顛倒想滅。輕安如故。竟歲猶無所得。深懷內愧。將放身倚壁。豁然大悟法華三昧。自後所未聞經。不疑自解。次光州大蘇山。講大般若經。嘗得䞋施。于齊光寺。造金字大品般若。金字法華二部。復自述愿文一篇。愿彌勒佛時。身及此經。一時出現。廣化一切。光大二年。入居南嶽。一日登祝融峰。岳神乞戒。師乃為說法要。師指嵓下曰。吾一生曾此坐禪。為賊斷首。尋獲枯骨一具(今福嚴一生巖)。至西南隅。指大石曰。吾二生亦曾居此。即拾髑髏起塔。以報宿修之恩(今二生塔)。又至蒙密處。曰。此古寺也。吾三生嘗托居。俾掘之。果有僧用器物。及基址猶存。即筑臺為眾說法(今

【現代漢語翻譯】 現代漢語譯本 持戒（堅持戒律）。頂禮《法華經》（Lotus Sutra），以至於忘記了睡眠和休息。因為連日陰雨潮濕，身體患了浮腫。但仍然以堅定的意志面對經書，不久就痊癒了。夢見普賢菩薩（Samantabhadra）乘坐白象王，親自為我摩頂。頭頂上隱隱隆起肉髻（ushnisha，佛陀的特徵之一）。 十五歲時，出家受具足戒（bhikshu ordination）。每天只吃一餐。專心誦讀《法華經》，總共誦讀了上千遍。感應到瓶中的水用不完，還有天童（deva boy）侍奉。當時慧文禪師（Huiwen）因為閱讀《大智度論》（Mahaprajnaparamita-sastra），讀到四諦品（Four Noble Truths）中的偈頌：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』忽然大悟。於是遙向龍樹菩薩（Nagarjuna）頂禮，尊他為師，依據《大智度論》建立觀行。 禪師於是前往傳授佛法。日夜收攝心念，脅不挨席（形容精進用功）。坐禪三個七天，獲得了宿命通（knowledge of past lives）。更加勇猛精進。忽然禪定出現障礙，四肢無力，身體不聽使喚。禪師就自己想：病由業生，業由心起。心源如果不動，外境又是什麼樣子呢？病業和心，都像雲影一樣虛幻。這樣觀想之後，顛倒妄想就消滅了，身體又恢復了輕安。過了一年仍然沒有什麼特別的領悟，內心深感慚愧。將要放身倚靠墻壁時，忽然大悟《法華三昧》（Lotus Samadhi）。自此以後，凡是未曾聽聞的經典，不用懷疑就能自然理解。 後來到光州的大蘇山（Mount Dasu）講解《大般若經》（Mahaprajnaparamita Sutra）。曾經得到佈施，在齊光寺（Qiguang Temple）建造了金字《大品般若經》（Larger Perfection of Wisdom Sutra），金字《法華經》（Lotus Sutra）兩部。又親自寫了一篇發願文，愿在彌勒佛（Maitreya）出世時，自身和這些經典，同時出現，廣度一切眾生。 光大二年，入住南嶽（Mount Heng）。一天登上祝融峰（Zhurong Peak），岳神（mountain deity）向禪師乞戒。禪師就為他宣講佛法要義。禪師指著山崖下說：『我一生曾經在這裡坐禪，被賊人砍斷了頭。』後來找到了一具枯骨（就是現在的福嚴一生巖）。又到西南角，指著一塊大石頭說：『我第二世也曾經住在這裡。』於是拾起頭骨，建塔安葬，以報答前世修行的恩德（就是現在的二生塔）。又到一處茂密的地方，說：『這是古寺的遺址。我第三世曾經寄居於此。』讓人挖掘，果然有僧人使用的器物，以及地基遺址還存在。於是筑臺為大眾說法（就是現在的

【English Translation】 English version Maintaining precepts (adhering to the rules of conduct). Bowing in reverence to the Lotus Sutra (Saddharma Pundarika Sutra), to the point of forgetting sleep and rest. Due to continuous rain and dampness, the body suffered from edema. But with a resolute mind facing the scriptures, recovery was soon achieved. A dream was had of Samantabhadra (Universal Worthy Bodhisattva) riding a white elephant king, personally touching the crown of the head. On the top of the head, an ushnisha (a cranial protuberance, one of the characteristics of the Buddha) faintly arose. At the age of fifteen, one renounced the household life and received the full monastic precepts (bhikshu ordination). Eating only one meal a day. Concentrating on reciting the Lotus Sutra, reciting it over a thousand times in total. One sensed that the water in the bottle never ran out, and there was also a deva (heavenly being) boy attending. At that time, Chan Master Huiwen, while reading the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise), came to the verse in the chapter on the Four Noble Truths: 'The Dharma produced by causes and conditions, I say is emptiness, it is also called provisional name, it is also called the meaning of the Middle Way.' Suddenly, a great awakening occurred. Thereupon, one bowed remotely to Nagarjuna (Bodhisattva), honoring him as the teacher, and established contemplation based on the Mahaprajnaparamita-sastra. The Chan Master then went to transmit the Dharma. Day and night, gathering the mind, the side did not touch the mat (describing diligent effort). Meditating for three seven-day periods, one obtained the knowledge of past lives (purva-nivasânusmriti). Becoming even more courageous and diligent. Suddenly, obstacles to meditation arose, the four limbs were weak, and the body did not obey the mind. The Chan Master then thought to oneself: Illness arises from karma, karma arises from the mind. If the source of the mind does not arise, what is the state of the external world? Illness, karma, and the mind are all like illusory cloud shadows. After contemplating in this way, inverted delusions were extinguished, and the body returned to lightness and ease. After a year, there was still no special realization, and one felt deeply ashamed. When about to lean against the wall, one suddenly awakened to the Lotus Samadhi. From then on, any sutra that had not been heard before could be understood naturally without doubt. Later, one went to Mount Dasu in Guangzhou to lecture on the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). One once received offerings and built two copies of the Larger Perfection of Wisdom Sutra and the Lotus Sutra in gold lettering at Qiguang Temple. One also personally wrote a vow, wishing that when Maitreya (the future Buddha) appears in the world, oneself and these scriptures would appear at the same time, to widely liberate all beings. In the second year of Guangda, one resided on Mount Heng. One day, ascending Zhurong Peak, the mountain deity requested precepts from the Chan Master. The Chan Master then expounded the essential meaning of the Dharma for him. The Chan Master pointed to the cliff below and said: 'I once meditated here in my lifetime and had my head cut off by thieves.' Later, a set of dry bones was found (which is now the Fuyan Yisheng Rock). Then, going to the southwest corner, one pointed to a large stone and said: 'I also lived here in my second life.' Thereupon, one picked up the skull and built a pagoda to bury it, in order to repay the kindness of past cultivation (which is now the Ersheng Pagoda). Then, going to a dense place, one said: 'This is the site of an ancient temple. I once resided here in my third life.' One had people dig, and indeed there were utensils used by monks, as well as the remains of the foundation. Thereupon, one built a platform to expound the Dharma for the masses (which is now the

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三生藏)。眾患無水。師以杖卓崖。虎因跑地。泉乃涌出。自此化道彌盛。陳主待以殊禮。時稱思大禪師。大建九年六月。唱佛合掌而逝。異香滿室。嘗示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦非真。

陳釋玄光

新羅國人。專修梵行。越滄溟。求中土禪法。於是往衡山。參思大禪師。授以四安樂行。俄證法華三昧。返江南。附海舶至大洋。忽睹彩雲雅樂。旌節繽紛而至。空中傳呼云。天帝召玄光師。于龍宮說親證法門。師拱手避讓。見青衣前導。尋入宮城。不類人間宮府。左右無非鱗介。參雜鬼神。既登高臺。譚說妙法。七日。然後王躬送別。師復登舟。舟子謂經半日而已。南嶽祖構影堂。內圖師像。天臺國清寺祖堂亦然。

陳徐孝克

東海剡人。少談玄理。長通五經。梁太清初。起家為太學博士。性至孝。父憂殆不勝喪。事所生母盡道。天嘉中。除剡令。尋復去職。太建中徴為秘書丞。不就。蔬食長齋。持菩薩戒。晝夜講誦法華經。六年。除國子祭酒。臨終正坐唸佛。室內有非常香氣。鄰里皆驚異之。

北魏釋僧照

住泰山丹嶺寺。每遊山水。喜造幽峻。普泰元年。行至滎山。見飛流下有穴。深入五六里。出穴東北行。得石渠。流泉清澈。藥草

【現代漢語翻譯】 現代漢語譯本： （三生藏）。各種疾病沒有水。禪師用手杖敲擊懸崖，老虎因此跑動，泉水於是涌出。從此教化更加興盛。陳後主用特別的禮節對待他，當時稱他為思大禪師。太建九年六月，思大禪師唸佛合掌而逝，奇異的香味充滿整個房間。他曾經對眾人開示說：『道源不遠，性海非遙。只要向自己內心尋求，不要從他人那裡尋找。如果向外尋找就找不到，即使得到也不是真實的。』

陳朝釋玄光（Xuan Guang）： 新羅國人。專門修行梵行。橫渡大海，來中土尋求禪法。於是前往衡山，參拜思大禪師，禪師傳授給他四安樂行。不久證得法華三昧。返回江南，搭乘海船到達大洋。忽然看見彩雲和雅樂，旌旗和儀仗繽紛而來。空中傳來聲音說：『天帝召見玄光禪師，到龍宮宣說親證的法門。』禪師拱手避讓，看見身穿青衣的人在前面引導，隨即進入宮城，不像人間的宮府。左右都是水族，夾雜著鬼神。登上高臺后，宣講微妙的佛法。七天後，龍王親自送別。禪師再次登上船，船伕說才過了半天而已。南嶽建造影堂，在裡面繪製禪師的畫像，天臺國清寺的祖堂也是如此。

陳朝徐孝克（Xu Xiaoke）： 東海剡縣人。年少時談論玄理，長大后精通五經。梁朝太清初年，從家中被徵召為太學博士。天性至孝，父親去世時悲傷得幾乎不能承受。侍奉生母盡心盡力。天嘉年間，被任命為剡縣縣令，不久又辭去官職。太建年間被徵召為秘書丞，沒有就任。吃素食，長期齋戒，持守菩薩戒。日夜講誦《法華經》。六年之後，被任命為國子祭酒。臨終時端正坐姿唸佛，室內有非常濃郁的香氣，鄰居都感到驚異。

北魏釋僧照（Seng Zhao）： 住在泰山丹嶺寺。經常遊覽山水，喜歡去幽深險峻的地方。普泰元年，走到滎山，看見瀑布下有一個洞穴，深入五六里。從洞穴東北方向出來，得到一條石渠，泉水清澈，長滿藥草。

【English Translation】 English version: (San Sheng Zang). All diseases without water. The master struck the cliff with his staff, and the tiger ran, and the spring gushed out. Since then, the teaching has become more prosperous. Emperor Chen treated him with special courtesy, and at that time he was called Great Master Si. In June of the ninth year of Taijian, Great Master Si chanted the Buddha's name, put his palms together, and passed away. A strange fragrance filled the room. He once said to the crowd: 'The source of the Dao is not far away, and the sea of nature is not distant. Just seek within yourself, and do not seek from others. If you seek, you will not find it, and even if you get it, it is not real.'

Chen Dynasty Monk Xuan Guang: A person from Silla. He specialized in practicing Brahma conduct. He crossed the sea to seek Chan Dharma in China. So he went to Mount Heng and visited Great Master Si, who taught him the Four Peaceful Practices. Soon he attained the Lotus Samadhi. Returning to Jiangnan, he took a sea boat to the ocean. Suddenly he saw colorful clouds and elegant music, banners and ceremonial guards coming in abundance. A voice came from the air saying: 'The Heavenly Emperor summons Monk Xuan Guang to the Dragon Palace to speak about the Dharma of personal realization.' The master bowed and stepped aside, saw a person in green leading the way, and then entered the palace city, which did not resemble a human palace. On the left and right were all aquatic creatures, mixed with ghosts and gods. After ascending the high platform, he spoke about the wonderful Dharma. After seven days, the Dragon King personally bid farewell. The master boarded the boat again, and the boatman said that only half a day had passed. Nanyue built a shadow hall and painted the master's portrait inside, as did the ancestral hall of Guoqing Temple in Tiantai.

Chen Dynasty Xu Xiaoke: A person from Shan County, Donghai. He talked about metaphysics when he was young, and was proficient in the Five Classics when he grew up. At the beginning of the Taiqing period of the Liang Dynasty, he was recruited from his home to be a Taixue (Imperial Academy) Doctor. He was extremely filial by nature, and was almost overwhelmed with grief when his father died. He served his birth mother with all his heart. During the Tianjia period, he was appointed as the magistrate of Shan County, and soon resigned. During the Taijian period, he was recruited as a Secretary Assistant, but he did not take office. He ate vegetarian food, fasted for a long time, and observed the Bodhisattva precepts. He lectured and recited the Lotus Sutra day and night. After six years, he was appointed as the Director of the Imperial Academy. When he was dying, he sat upright and recited the Buddha's name. There was a very strong fragrance in the room, which surprised the neighbors.

Northern Wei Dynasty Monk Seng Zhao: He lived in Danling Temple on Mount Tai. He often traveled in the mountains and rivers, and liked to go to secluded and steep places. In the first year of Putai, he walked to Mount Xing and saw a cave under a waterfall, which went deep for five or six li. Coming out of the cave in the northeast direction, he found a stone canal with clear spring water and full of herbs.

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延蔓。渠北有瓦舍三楹。形甚古陋。庭前穀穗縱橫。東舍內有黃帙數架。中間臼釜。並積游塵。西舍內一沙門。端坐儼然。飛塵沒膝。四望惟茂林懸澗。非復人居。須臾逢一神僧。年可六十。眉長丈許。盤掛耳上。相見欣然如舊。問所從來。自云。我同學三人。從此避世。一人外行未返。一人枯坐。似入滅定。今在西屋內。汝見之否。師云。已見。因取穀穗搗之作粥。又往林中取梨棗令啖。問平日誦何經。師云。誦法華。僧點頭曰。大好精進業。今東屋格上如許經。並自誦之。欲得聞否。師合掌曰。唯。僧遂通夜誦經。聲韻清徹。師苦睡。僧曰。但睡。我自恒業耳。達旦。更為造食。師謝別。僧亦不留。但言我同學行去。汝若值者。大有開悟。恨不見之。珍重而別。師尋路得還。結侶同往。瀑布與穴。莫測其處。

北魏釋志湛

齊州人。住泰山北邃谷中啣草寺。省事寡言。人鳥不亂。讀誦法華。人不測其素業。將終時。神僧志公謂梁武曰。北方啣草寺須陀洹果聖僧。今日滅度。師果於是日無疾而化。兩手各舒一指。有梵僧云。斯初果也。還葬此山。后發視之。惟舌不壞。建塔表信。

北魏盧景裕

節閔初。為國子博士。坐累系晉陽獄。至心誦法華普門品。餘力亦誦全經。俄而枷鎖自脫。主者

以聞于朝。特見原宥。

北齊林慮山釋法上

姓劉氏。朝歌人。十二投禪。稱聖沙彌。誦法華維摩。才浹二旬。兩部俱了。又創講法華。酬抗疑難。無不嘆伏。文宣帝詔為大統師。布發於地。令師踐焉。時人語云。四海僧望。道場法上。至武成世。并州東山人掘土。見一物狀如兩唇。其中有舌。鮮紅赤色。以事聞奏。帝問諸道人。無能知者。師奏曰。此持法華者。六根不壞報耳。誦滿千遍。其徴驗乎。乃敕遷置凈所供養。集諸持法華者。圍繞誦經。請現瑞應。才始發聲。唇舌一時鼓動。見者莫不毛豎。詔以石函緘于山室。

北周釋慧命

姓郭。太原晉陽人。英姿秀拔。年十五。誦法華經。兩旬有半。一部都徹。尋剃染。專行方等普賢等懺法。后遊河陽仙城山。止善光寺。講演大乘。禪智所指。罔弗倒戈。有濟北戴逵貽書。及師酬札。並稱幽勝。同郡法音禪師。與師實稱德朋。詣長沙果愿寺能禪師所。同學心定。已還仙城。一夕攜音手。于松林相顧笑語。克志西邁。以周天和三年十一月。跏趺西向唸佛。咸睹佛來。合掌而蛻。奇香異樂。聞薰非一。又八日。音亦坐化。奇瑞悉與師。

北周釋慧遠

姓李。燉煌人。十三出家。二十進具。止清化寺。眾緣奔湊。承光二年。周武欲湮法

{ "translations": [ "以聞于朝（朝廷）。特見原宥（特別得到寬恕）。", "", "現代漢語譯本 北齊林慮山釋法上（Sh釋法上）", "", "姓劉氏（劉姓）。朝歌人（朝歌人）。十二投禪（十二歲開始修行禪定）。稱聖沙彌（被稱為聖沙彌）。誦法華維摩（背誦《法華經》和《維摩詰經》）。才浹二旬（僅僅二十天）。兩部俱了（兩部經都通曉了）。又創講法華（又開始講解《法華經》）。酬抗疑難（解答各種疑問）。無不嘆伏（沒有不歎服的）。文宣帝詔為大統師（文宣帝下詔讓他擔任大統師）。布發於地（把頭髮鋪在地上）。令師踐焉（讓法上踩在上面）。時人語云（當時的人說）。四海僧望（四海僧人的希望）。道場法上（道場里的法上）。至武成世（到了武成帝時期）。并州東山人掘土（并州東山有人挖土）。見一物狀如兩唇（看到一個東西形狀像兩片嘴唇）。其中有舌（其中有舌頭）。鮮紅赤色（鮮紅的顏色）。以事聞奏（把這件事上報）。帝問諸道人（皇帝問各位道人）。無能知者（沒有能知道的）。師奏曰（法上奏答說）。此持法華者（這是誦持《法華經》的人）。六根不壞報耳（六根不壞的果報）。誦滿千遍（誦滿一千遍）。其徴驗乎（大概就是這種徵兆吧）。乃敕遷置凈所供養（於是下令遷移到乾淨的地方供養）。集諸持法華者（召集所有誦持《法華經》的人）。圍繞誦經（圍繞著誦經）。請現瑞應（祈請顯現祥瑞）。才始發聲（才剛開始發聲）。唇舌一時鼓動（嘴唇和舌頭一時都動了起來）。見者莫不毛豎（看到的人沒有不感到震驚的）。詔以石函緘于山室（下詔用石函封存在山洞裡）。", "", "現代漢語譯本 北周釋慧命（Sh釋慧命）", "", "姓郭（郭姓）。太原晉陽人（太原晉陽人）。英姿秀拔（英俊瀟灑）。年十五（十五歲）。誦法華經（背誦《法華經》）。兩旬有半（二十五天）。一部都徹（一部經都通透了）。尋剃染（隨後剃度出家）。專行方等普賢等懺法（專門修行方等懺和普賢懺等懺法）。后遊河陽仙城山（後來遊歷河陽仙城山）。止善光寺（住在善光寺）。講演大乘（講解大乘佛法）。禪智所指（禪定智慧所指引的）。罔弗倒戈（沒有不被折服的）。有濟北戴逵貽書（有濟北的戴逵寫信給他）。及師酬札（以及法上的回信）。並稱幽勝（都稱讚其幽靜殊勝）。同郡法音禪師（同郡的法音禪師）。與師實稱德朋（和法上實際上是品德高尚的朋友）。詣長沙果愿寺能禪師所（到長沙果愿寺拜訪能禪師）。同學心定（一起學習禪定）。已還仙城（已經回到仙城）。一夕攜音手（一天晚上和法音手牽著手）。于松林相顧笑語（在松樹林里互相看著笑著說話）。克志西邁（立志往生西方）。以周天和三年十一月（在北周天和三年十一月）。跏趺西向唸佛（結跏趺坐面向西方唸佛）。咸睹佛來（都看到佛來接引）。合掌而蛻（合掌圓寂）。奇香異樂（奇異的香味和音樂）。聞薰非一（聞到的不止一種）。又八日（又過了八天）。音亦坐化（法音也坐化了）。奇瑞悉與師（奇異的祥瑞都和法上一樣）。", "", "現代漢語譯本 北周釋慧遠（Sh釋慧遠）", "", "姓李（李姓）。燉煌人（敦煌人）。十三出家（十三歲出家）。二十進具（二十歲受具足戒）。止清化寺（住在清化寺）。眾緣奔湊（各種因緣匯聚）。承光二年（承光二年）。周武欲湮法（周武帝想要廢滅佛法）。" ], "english_translations": [ 'It was reported to the court. He was specially pardoned.', '', 'English version Shifa Shang of Linlu Mountain, Northern Qi Dynasty', '', 'His surname was Liu. He was from Zhaoge. At the age of twelve, he devoted himself to Chan (Zen meditation). He was called a \'holy Shramanera\' (novice monk). He recited the \'Lotus Sutra\' and the \'Vimalakirti Sutra\'. In just over twenty days, he mastered both scriptures. He also began lecturing on the \'Lotus Sutra\', answering difficult questions, and everyone admired him. Emperor Wenxuan issued an edict appointing him as the Grand Master. He spread his hair on the ground, ordering the master to step on it. People at the time said, \'The hope of monks in the four seas is Dharma Shang in the monastery.\' During the reign of Emperor Wucheng, a person from Dongshan in Bingzhou dug in the earth and found an object shaped like two lips, with a tongue inside, bright red in color. He reported the matter to the emperor. The emperor asked the monks, but none could explain it. The master replied, \'This is the reward for one who upholds the \'Lotus Sutra\', whose six senses do not decay. He has recited it a thousand times; this is the sign.\' The emperor then ordered it to be moved to a clean place for veneration, gathering all those who upheld the \'Lotus Sutra\' to surround it and recite the scriptures, requesting the manifestation of auspicious signs. As soon as they began to recite, the lips and tongue moved simultaneously. All who saw it were astonished. The emperor ordered it to be sealed in a stone casket in a mountain cave.', '', 'English version Shi Huiming of Northern Zhou Dynasty', '', 'His surname was Guo. He was from Jinyang, Taiyuan. He was handsome and outstanding. At the age of fifteen, he recited the \'Lotus Sutra\'. In two and a half weeks, he completely understood the entire scripture. He then shaved his head and became a monk, specializing in the repentance practices of the Vaipulya and Samantabhadra methods. Later, he traveled to Xianncheng Mountain in Heyang, residing at Shanguang Temple. He lectured on the Mahayana teachings, and his wisdom in Chan (Zen meditation) was so profound that none could refute him. Dai Kui from Jibei sent him a letter, and the master\'s reply was also praised for its profound and elegant style. Chan Master Fayin from the same prefecture was a true friend of virtue with the master. They went to Changsha to visit Chan Master Neng at Guoyuan Temple, studying Samadhi (meditative concentration) together. After returning to Xianncheng, one evening, he and Fayin held hands, looking at each other in the pine forest, laughing and talking, resolving to go west (to be reborn in the Pure Land). In the eleventh month of the third year of the Tianhe era of the Zhou Dynasty, he sat in the lotus position facing west, reciting the Buddha\'s name. Everyone saw the Buddha coming to receive him, and he passed away with his palms together. Strange fragrances and music were heard, and the scents were varied. Eight days later, Fayin also passed away in meditation. The auspicious signs were the same as those of the master.', '', 'English version Shi Huiyuan of Northern Zhou Dynasty', '', 'His surname was Li. He was from Dunhuang. He left home at the age of thirteen and received full ordination at the age of twenty. He resided at Qinghua Temple. Various conditions converged. In the second year of Chengguang, Emperor Wu of Zhou intended to suppress the Dharma.' ] }

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教。眾皆結舌。師抗詔極陳。辭色無撓。遂隱於汲郡西山。誦法華經。計三年間。誦盈千遍。用通遺法。大象二年。天元悔過。東西兩京。各置陟岵二寺。師遂至少林。長講法華。開皇初。敕授雒州沙門都。匡任佛法。每講說。常有一鵝馴聽。但聞法集鐘聲。入堂伏聽。梵散。便鳴翔而出。如斯六載。人共異之。后示寂。室有異香。

隋天臺修禪寺智者大師

諱智顗。姓陳氏。穎川人。母夢香菸五采。縈迴入懷。誕靈之夕。神光照屋。七歲入果愿寺。聞僧授普門品。一遍輒記。宛如夙習。十七禮佛像。誓志出家。恍焉如夢。見巖崖萬重。云日半垂。滄海泓澄。乃在山下。峰頂有僧招手。須臾伸臂。挽師入伽藍。云汝當居此。十八出家。詣大賢山。誦法華無量義普賢觀等。歷二旬。誦通三部。陳天嘉元年。聞思大禪師止大蘇山。即往頂拜。思曰。昔日靈山同聽法華。宿緣所追。今復來矣。因示以普賢道場。為說四安樂行。師入觀二七日。誦法華經。至藥王品。是真精進。是名真法供養如來。身心豁然。寂而入定。乃見靈山一會。儼然未散。宿通潛發。以所證白思。南嶽嘆曰。非汝莫證。非我莫識。所入定者。法華三昧前方便。所發持者。初旋陀羅尼也。縱令文字之師千萬。不能窮汝辨矣。大建元年。至金陵

【現代漢語翻譯】 現代漢語譯本：教化。眾人都啞口無言。智顗法師抗拒詔令，極力陳述，言辭神色毫不動搖。於是隱居於汲郡西山，誦讀《法華經》。估計三年間，誦讀超過千遍，用以通達佛陀遺留的教法。大象二年（公元580年），隋天元帝后悔之前的過錯，在東西兩京各自設定陟岵寺。智顗法師於是前往少林寺，長期講授《法華經》。開皇初年（公元581年），隋文帝下令授予智顗法師雒州沙門都的職位，匡正和護持佛法。每次講經說法時，常有一隻鵝馴服地聽講。只要聽到法會的鐘聲，就進入佛堂伏地聽講，法會結束，鐘聲停止，就鳴叫著飛翔而出。像這樣持續了六年，人們都認為這隻鵝很奇異。後來智顗法師圓寂，房間里有奇異的香味。

隋朝天臺修禪寺的智者大師（智顗）

名諱智顗，姓陳，是穎川人。他的母親夢見五彩的香菸縈繞著進入懷中。出生那天晚上，神光照亮了整個屋子。七歲時進入果愿寺，聽到僧人講授《普門品》，聽一遍就能記住，就像是前世就學習過一樣。十七歲時禮拜佛像，發誓要出家。恍惚間好像做夢一樣，看見重重疊疊的巖崖，太陽和月亮只露出一半，浩瀚的海洋清澈平靜，自己身處山下。山峰頂端有僧人招手，一會兒又伸出手臂，拉智顗法師進入伽藍（寺廟），說『你應該住在這裡』。十八歲出家，前往大賢山，誦讀《法華經》、《無量義經》、《普賢觀經》等經典，經過二十天，就能背誦這三部經典。陳天嘉元年（公元560年），聽說思大禪師在在止大蘇山，就前去頂禮膜拜。思大禪師說：『昔日在靈鷲山一同聽聞《法華經》，是宿世的因緣所牽引，今天又來了。』於是向他展示了普賢道場，為他講解了四安樂行。智顗法師進入觀想，過了十四天，誦讀《法華經》，讀到《藥王品》中『是真精進，是名真法供養如來』時，身心豁然開朗，寂靜中進入禪定，於是看見靈鷲山法會，好像還沒有散去一樣。宿世的智慧和神通潛藏地爆發出來，用自己所證悟的境界告訴思大禪師，南嶽慧思禪師讚歎說：『不是你不能證悟，不是我不能識別。你所入的禪定，是法華三昧的前方便，你所發的智慧，是初旋陀羅尼啊。縱然有成千上萬精通文字的法師，也不能窮盡你的辯才啊！』大建元年（公元569年），前往金陵。

【English Translation】 English version: Teaching. The assembly was speechless. The Master (Zhiyi) resisted the imperial decree and argued vehemently, his words and expression unwavering. Thereupon, he went into seclusion in the Western Mountains of Ji Prefecture, reciting the Lotus Sutra. It is estimated that he recited it over a thousand times in three years, using it to understand the Buddha's bequeathed teachings. In the second year of the Daxing era (580 CE), Emperor Tianyuan regretted his past mistakes and established two Zhihu Temples in both the eastern and western capitals. Master Zhiyi then went to Shaolin Temple, where he lectured on the Lotus Sutra for a long time. At the beginning of the Kaihuang era (581 CE), Emperor Wen of Sui issued an edict appointing him as the chief of the Sangha in Luoyang, to rectify and uphold the Dharma. Whenever he lectured, a goose would always listen attentively. As soon as it heard the bell ringing for the Dharma assembly, it would enter the hall and prostrate itself to listen. When the assembly dispersed and the bell stopped, it would cry out and fly away. This continued for six years, and people considered the goose extraordinary. Later, Master Zhiyi passed away, and a strange fragrance filled his room.

The Great Master Zhiyi of Tiantai Chan Temple in the Sui Dynasty

His name was Zhiyi, and his surname was Chen, from Yingchuan. His mother dreamed of five-colored incense smoke coiling around and entering her womb. On the night of his birth, divine light illuminated the entire house. At the age of seven, he entered Guoyuan Temple and heard a monk reciting the Universal Gate Chapter (Pumenpin). He remembered it after hearing it once, as if he had learned it in a previous life. At the age of seventeen, he prostrated before the Buddha statue and vowed to renounce the world. In a daze, as if in a dream, he saw layers upon layers of cliffs, with the sun and moon only half visible, and a vast ocean clear and calm, with himself at the foot of the mountain. On the summit of the peak, a monk beckoned, and after a while, extended his arm and pulled Master Zhiyi into the Sangharama (monastery), saying, 'You should live here.' At the age of eighteen, he renounced the world and went to Daxian Mountain, reciting the Lotus Sutra, the Infinite Meanings Sutra (Wuliangyi Jing), and the Universal Virtue Contemplation Sutra (Puxian Guan Jing), etc. After twenty days, he could recite all three sutras. In the first year of the Tianjia era of the Chen Dynasty (560 CE), he heard that Great Master Si was residing at Dasu Mountain, so he went to prostrate before him. Great Master Si said, 'In the past, we listened to the Lotus Sutra together on Vulture Peak (Ling Shan). Drawn by karmic connections from past lives, you have come again.' Thereupon, he showed him the Samantabhadra (Universal Virtue) mandala and explained the Four Peaceful Practices. Master Zhiyi entered contemplation for fourteen days, reciting the Lotus Sutra. When he reached the Medicine King Chapter (Yaowangpin), 'This is true diligence, this is called true Dharma offering to the Tathagata', his body and mind suddenly opened up, and he entered samadhi in stillness. Thereupon, he saw the assembly on Vulture Peak, as if it had not yet dispersed. Wisdom and supernatural powers from past lives burst forth from their dormancy. He told Great Master Si about the state he had realized, and Nanyue Huisi (Great Master Si) exclaimed, 'If it were not you, no one could realize it; if it were not me, no one could recognize it. The samadhi you have entered is the preliminary expedient for the Lotus Samadhi, and the wisdom you have developed is the first turning of the dharani (mantra). Even if there were thousands upon thousands of masters of the written word, they could not exhaust your eloquence!' In the first year of the Dajian era (569 CE), he went to Jinling.

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瓦官。開法華經題。帝敕停朝一日。令群臣往聽。師將息緣天臺。見佛隴南峰。即徘徊留意。先是神僧定光。居此峰三十載。師至。光謂曰。頗憶招手相引時否。師因悟禮像之徴。乃于北峰創立伽藍。植松引流。宛若昔夢。寺北別峰名華頂。獨往頭陀。自後般若天發。大闡法華。天臺瀕海。民業魚捕。師心憫之。以所得䞋施。買海曲為放生池。表聞陳主。敕禁采捕。師為講光明經。漁者聞法。皆好生去殺。合江溪[竺-二+(一/(尸@邑))]梁六十三所。三百餘里。俱成法池。開皇十二年。于當陽玉泉山。創立精舍。武安王關聖父子。顯靈乞戒。求為護法弟子。師著法華玄義等書。為陳隋二代大法王師。十七年冬。將入滅。命侍者唱法華無量壽經。為最後聞思。聽法華竟。贊曰。法門父母。慧解繇生。本跡曠大。微妙難測。輟斤絕弦。於今日矣。聽無量壽竟。贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。能改悔者。尚得往生。況戒慧熏修。行道力故。實不唐捐矣。唱經竟。復說十如。四不生。十法界。三觀。四無量。四悉檀。四諦。十二因緣。六波羅蜜。一一法門。攝一切法。皆能通心到清涼地。言訖。唱三寶名。如入三昧。葬天臺佛隴嵓。詳如國清百錄等傳。

隋衡岳寺釋僧照

【現代漢語翻譯】 現代漢語譯本 瓦官寺的智顗（Zhìyǐ）大師開講《法華經題》，隋文帝下令停止朝政一日，讓群臣前去聽講。大師打算在天臺山頤養天年，見到佛隴南峰，便徘徊留意。此前有位神僧定光（Dìngguāng）在此峰居住了三十年。智顗大師到達后，定光對他說：『還記得招手相引的時候嗎？』大師因此領悟到禮像的徵兆，於是在北峰創立伽藍（僧伽藍摩的簡稱，指寺院），種植松樹，引來流水，宛如昔日的夢境。寺廟北面的別峰名為華頂，大師獨自前往那裡修頭陀行（佛教的一種苦行）。自此之後，般若智慧顯發，大力闡揚《法華經》。天臺山靠近海邊，百姓以捕魚為業。大師心中憐憫他們，用得到的佈施，買下海邊一帶作為放生池，上表陳後主，請求下令禁止捕撈。大師為漁民講解《光明經》，漁民聽聞佛法，都喜歡生命而放棄殺戮。合併江溪、[竺-二+(一/(尸@邑))]梁六十三處，三百餘里，都成為放生池。開皇十二年，在當陽玉泉山創立精舍。武安王關聖（Guān Shèng）父子顯靈，請求受戒，求做護法弟子。大師著有《法華玄義》等書，為陳、隋二代的大法王師。開皇十七年冬天，將要入滅時，命令侍者唱誦《法華經》、《無量壽經》，作為最後的聞思。聽完《法華經》，讚歎說：『法門是父母，智慧由此而生。本跡廣大，微妙難測。停止了斧頭的砍削，斷絕了琴絃的彈奏，就在今天了。』聽完《無量壽經》，讚歎說：『四十八愿，莊嚴凈土。華池寶樹，容易前往卻沒有人去。火車相現，能夠改悔的人，尚且可以往生，何況是戒慧熏修，行道的緣故，實在不會徒勞無功啊。』唱經完畢，又說十如是、四不生、十法界、三觀、四無量心、四悉檀、四諦、十二因緣、六波羅蜜，每一個法門，都攝一切法，都能通心到達清涼之地。』說完，唱誦三寶名號，如入三昧。葬于天臺佛隴巖。詳細情況記載在《國清百錄》等傳記中。 隋朝衡岳寺的僧照（Sēngzhào）法師

【English Translation】 English version Vāguān Temple. The Venerable Zhìyǐ opened the lecture on the title of the 'Lotus Sūtra'. Emperor Yang of Sui ordered the court to be suspended for one day, so that the ministers could go to listen. The Master intended to retire to Tiāntái Mountain to recuperate, and saw the Southern Peak of Fólǒng, so he lingered and paid attention. Previously, the divine monk Dìngguāng had lived on this peak for thirty years. When the Master arrived, Dìngguāng said to him, 'Do you remember when I beckoned you to come?' The Master then realized the sign of the image of the Buddha, and established a Gāráma (short for Saṃghāráma, meaning monastery) on the North Peak, planting pine trees and diverting water, just like the dream of the past. The separate peak north of the temple is named Huádǐng. The Master went there alone to practice Dhūta (austerities). Since then, Prajñā (wisdom) manifested and greatly expounded the 'Lotus Sūtra'. Tiāntái Mountain is near the sea, and the people make a living by fishing. The Master felt compassion for them, and used the alms he received to buy a coastal area as a release pond, and reported to Emperor Chen, requesting an order to prohibit fishing. The Master lectured on the 'Golden Light Sūtra' for the fishermen, and the fishermen, hearing the Dharma, all loved life and abandoned killing. Merging the sixty-three places of Jiāngxī and [竺-二+(一/(尸@邑))]liáng, more than three hundred li, all became release ponds. In the twelfth year of the Kaihuang era, he established a retreat in Yùquán Mountain in Dāngyáng. King Wǔ'ān, Guān Shèng and his son manifested, requesting to receive the precepts and seeking to be Dharma-protecting disciples. The Master wrote books such as 'Profound Meaning of the Lotus Sūtra', and was the great Dharma King and teacher of the Chen and Sui dynasties. In the winter of the seventeenth year of the Kaihuang era, when he was about to enter Parinirvana, he ordered the attendant to chant the 'Lotus Sūtra' and the 'Amitāyus Sūtra' as the last hearing and contemplation. After listening to the 'Lotus Sūtra', he praised, 'The Dharma gate is the parent, and wisdom arises from it. The origin and traces are vast, subtle and difficult to fathom. Stopping the cutting of the axe and breaking the strings of the zither, it is today.' After listening to the 'Amitāyus Sūtra', he praised, 'The forty-eight vows adorn the Pure Land. The jeweled trees of the lotus pond are easy to reach, but no one goes. The fire cart appears, and those who can repent can still be reborn, let alone those who cultivate precepts and wisdom, and practice the path, it will not be in vain.' After chanting the sutra, he further explained the Ten Suchnesses, the Four Non-Arisings, the Ten Dharma Realms, the Three Contemplations, the Four Immeasurables, the Four Siddhas, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Pāramitās. Each Dharma gate encompasses all Dharmas, and can lead the mind to the land of coolness.' After speaking, he chanted the names of the Three Jewels, as if entering Samādhi. He was buried in Fólǒng Cliff in Tiāntái. Details are recorded in the 'Guóqīng Bǎilù' and other biographies. Venerable Sēngzhào of Héngyuè Temple in the Sui Dynasty.

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聞南嶽妙善心觀。特往參謁。凡所指授。無不領解。后以南嶽命。行法華三昧。用銷夙障。妙行將圓。睹普賢大士。乘白象王。放光證明。又感普門大慈。為其說法。於是頓悟玄旨。辨才無礙。師于眾中。苦行禪定。皆為第一。

隋衡州釋大善

幼棲林野。常誦法華。后參南嶽。得開觀慧。躬行法華三昧。所入最深。后趺坐而逝。七日內。天為雨花。異香凝結。衡陽令陳正業。每致禮敬。見內史鄭僧杲數稱師德。常有獵人圍一群鹿。杲謂正業曰。君常稱善禪師有慈悲三昧力。今日如此鹿何。正業即率左右。同聲念南無大善禪師。群鹿騰空而出。眾悉駭服。

隋荊州釋慧成

澧陽段氏。誦通法華維摩勝天王等經已。見南嶽思大禪師。令入法華三昧。三年依行。魔業禪鬼。頓爾散絕。后至枝江。造禪慧寺。六月江漲。於一夜得梁木。有段弘者。為精舍主。忽氣絕。師至乃蘇。曰。初被執至王所。見師上殿云。此人功德未了。愿赦之。王起禮足。如言得釋。又有常律師。中夜捫虱投地。及明。師語曰。夜來一檀越。被凍可憫。常大慚。永以為戒。

隋終南山悟真寺釋慧超

丹陽沈氏。自幼從釋。專誦法華。聞光州思大禪師。獨悟一乘。深明三觀。乃與智者虛心潔己。摳衣請業。思曰。

【現代漢語翻譯】 現代漢語譯本： 聽說南嶽（指南嶽衡山）有位妙善禪師擅長心觀，我特地前去參拜謁見。凡是他所教導的，沒有不領會理解的。後來因為南嶽的囑咐，修行法華三昧（以《法華經》為基礎的禪定），用來消除過去的業障。當妙行將要圓滿時，看見普賢大士（象徵菩薩的實踐和誓願）乘坐白象王，放出光明來證明。又感應到普門大慈（觀世音菩薩的慈悲），為他說法。於是在那一刻頓悟了玄妙的旨意，辯才無礙。這位禪師在眾人之中，苦行和禪定都是第一。 隋朝衡州的釋大善： 從小居住在山林田野，經常誦讀《法華經》。後來參拜南嶽，得以開啟觀慧。親自修行法華三昧，進入的境界最深。之後跏趺坐而逝。七天之內，天空下雨般地降下鮮花，奇異的香味凝結不散。衡陽縣令陳正業，每次都對他致以禮敬。內史鄭僧杲多次稱讚禪師的德行。曾經有獵人圍住了一群鹿，鄭僧杲對陳正業說：『您經常稱讚大善禪師有慈悲三昧的力量，今天這些鹿怎麼樣了？』陳正業就帶領左右的人，一同唸誦『南無大善禪師』。那群鹿騰空飛去，眾人都驚駭佩服。 隋朝荊州的釋慧成： 是澧陽段氏人。誦讀通達《法華經》、《維摩經》、《勝天王經》等經典后，拜見南嶽思大禪師，禪師讓他修習法華三昧。三年依教奉行，魔業和禪鬼，頓時消散斷絕。後來到枝江，建造禪慧寺。六月江水上漲，一夜之間得到梁木。有位叫段弘的人，是精舍的主持，忽然氣絕。慧成禪師到后，他就甦醒了。段弘說：『起初被抓到閻王那裡，看見禪師走上殿說：『這個人功德還沒有完成，希望赦免他。』閻王起身向禪師禮拜，我就像禪師所說的那樣被釋放了。』還有一位常律師，半夜摸到虱子扔在地上。到了天亮，慧成禪師說：『昨晚有一位檀越，被凍得可憐。』常律師非常慚愧，永遠以此為戒。 隋朝終南山悟真寺的釋慧超： 是丹陽沈氏人。從小就出家為僧，專心誦讀《法華經》。聽說光州思大禪師，獨自領悟了一乘佛法，深刻明白三觀（空觀、假觀、中觀），於是與智者大師虛心誠意，整理好衣服前去請教。思大禪師說：

【English Translation】 English version: Hearing of the wonderful skill in mental contemplation of Chan Master Miaoshan of Nanyue (referring to Mount Heng in Nanyue), I made a special trip to pay my respects and visit him. Everything he taught, I understood and comprehended without fail. Later, upon the instruction of Nanyue, I practiced the Lotus Samadhi (a form of meditation based on the Lotus Sutra) to eliminate past karmic obstacles. As the wonderful practice was nearing completion, I beheld the Great Bodhisattva Samantabhadra (symbolizing the practice and vows of Bodhisattvas) riding the White Elephant King, emitting light to confirm it. I also sensed the Great Compassion of Universal Gate (Avalokiteśvara Bodhisattva's compassion), who expounded the Dharma for me. Thereupon, I had a sudden enlightenment of the profound meaning, and my eloquence became unimpeded. Among the assembly, the master was foremost in ascetic practices and meditation. Shida Shan of Hengzhou in the Sui Dynasty: From a young age, he lived in forests and fields, constantly reciting the Lotus Sutra. Later, he visited Nanyue and attained the wisdom of contemplation. He personally practiced the Lotus Samadhi and entered the deepest state. Afterwards, he passed away in the lotus position. Within seven days, the sky rained flowers, and a strange fragrance lingered. Chen Zhengye, the magistrate of Hengyang County, always paid him respectful homage. Zheng Senggao, the palace secretary, repeatedly praised the master's virtues. Once, hunters surrounded a group of deer. Zheng Senggao said to Chen Zhengye, 'You often praise Chan Master Dashan for having the power of compassionate samadhi. What about these deer today?' Chen Zhengye then led the people around him to recite 'Namo Chan Master Dashan' in unison. The group of deer soared into the sky and flew away, and everyone was astonished and admired him. Huicheng of Jingzhou in the Sui Dynasty: He was a member of the Duan family of Liyang. After reciting and mastering the Lotus Sutra, the Vimalakirti Sutra, and the Sutra of the King of Excellent Heavens, he visited the Great Chan Master Si of Nanyue, who instructed him to enter the Lotus Samadhi. He followed the instructions for three years, and demonic karma and Chan ghosts were immediately scattered and eliminated. Later, he went to Zhijiang and built the Chanhui Temple. In the sixth month, the river rose, and he obtained beams of wood in one night. A man named Duan Hong, who was the head of the hermitage, suddenly lost his breath. When the master arrived, he revived. Duan Hong said, 'At first, I was captured and taken to the King of the Underworld, where I saw the master enter the hall and say, 'This person's merits are not yet complete; I hope he can be pardoned.' The King rose and bowed to the master, and I was released as the master had said.' There was also a Vinaya Master Chang who, in the middle of the night, felt a louse and threw it to the ground. In the morning, the master said, 'Last night, a benefactor was pitifully cold.' Vinaya Master Chang was very ashamed and took it as a permanent warning. Huichao of Wuzhen Temple on Mount Zhongnan in the Sui Dynasty: He was a member of the Shen family of Danyang. From a young age, he became a monk and devoted himself to reciting the Lotus Sutra. Hearing of the Great Chan Master Si of Guang Prefecture, who had uniquely realized the One Vehicle and deeply understood the Three Contemplations (emptiness, provisional existence, and the middle way), he and Master Zhiyi humbly and sincerely tidied their robes and went to seek instruction. Chan Master Si said:

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超之神府。得忍人也。及游衡嶺。復與智者同途。誦經移歲。后隱終南。八載行道。洎寢疾少時。召眾告曰。往返常也。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。師九歲入道。即誦蓮經。五十餘年。萬有余遍。感靈獲瑞。不可勝述。

隋釋慧威

江陵人。少依南嶽。行法華三昧。專思玄寂。遂得解一切眾生語言陀羅尼。聞人畜禽鳥聲。輒知其音。后又發證神通。飛空履水。如步平地。密行殊常。人莫能測。

隋天臺國清寺釋灌頂

姓吳。臨海章安人。生甫三月。能隨母稱三寶名。七歲出俗。日記萬言。二十進具。謁智者。稟受觀法。研繹既久。頓蒙印可。后隨智者至金陵光宅。聽講法華。又于江陵玉泉。受法華玄義及止觀。晚止會稽稱心精舍。講說法華。時有跨朗籠基超云邁印之語。貞觀六年八月示寂。室有異香。師化流囂俗。神用無方。每誦經宴坐。常有天花飄墜其側。村人於法龍。去山三十里。染患將絕。其子馳至祈救。師為轉法華經。焚栴檀香。病者遙聞香氣入鼻。應時痊癒。又樂安南嶺。地曰安洲。碧樹清溪。泉流伏溺。人逕不通。師留連愛玩。顧而誓曰。若使斯地坦平。當來此講經。曾未浹旬。白沙遍涌。平如玉鏡。乃講法華金光明。以答靈惠。

【現代漢語翻譯】 現代漢語譯本 超之神府（超越世俗的神聖居所）。得到安忍之人。等到遊歷衡山和南嶽。又與智者（隋代高僧，天臺宗實際創始人）同行。誦讀佛經多年。後來隱居在終南山。八年修行佛道。等到生病快要去世時。召集眾人告知說。往來是世間常態。長生不值得欣喜。立刻死亡也不值得悲傷。第一義空（佛教用語，指對事物本質的透徹理解），清凈的智慧觀照。是我的依靠。說完就面向西方去世了。這位法師九歲進入佛道。就開始誦讀《蓮華經》。五十多年。誦讀了一萬多遍。感應到神靈，獲得吉祥的徵兆。多得數不清。

隋朝的釋慧威

江陵人。年少時依止南嶽。修行法華三昧（一種禪定方法）。專心思考玄妙寂靜的境界。於是得到了理解一切眾生語言的陀羅尼（總持法門，能記憶和理解一切法）。聽到人、家畜、飛禽、鳥類的聲音。就能知道它們的意思。後來又顯現神通。在空中飛行，在水上行走。就像走在平地上一樣。秘密的修行非常特別。人們無法測度。

隋朝天臺國清寺的釋灌頂

姓吳。是臨海章安人。出生才三個月。就能跟隨母親稱念三寶（佛、法、僧）的名號。七歲出家。每天能記住一萬字。二十歲受具足戒。拜見智者。稟受觀想的方法。研究推演了很久。立刻得到智者的認可。後來跟隨智者到金陵光宅寺。聽講《法華經》。又在江陵玉泉寺。接受《法華玄義》和《止觀》。晚年住在會稽稱心精舍。講說《法華經》。當時有跨朗、籠基、超云、邁印等人的讚譽。貞觀六年八月去世。房間里有奇異的香味。這位法師的教化流傳於世俗。神通妙用沒有窮盡。每次誦經靜坐。常常有天花飄落在他旁邊。村裡人法龍。離山三十里。得了重病快要死了。他的兒子飛奔到寺廟祈求救助。法師為他轉誦《法華經》。焚燒栴檀香。病人遠遠地聞到香味進入鼻孔。立刻痊癒了。又如樂安南嶺。有個地方叫安洲。那裡有碧綠的樹木，清澈的溪流。泉水流動但又隱藏著。人走的路不通。法師流連喜愛。回頭立誓說。如果能讓這塊地方平坦。就應當來這裡講經。不到半個月。白沙遍地涌出。平坦得像一面玉鏡。於是就在那裡講《法華經》和《金光明經》。來答謝神靈的恩惠。

【English Translation】 English version Beyond the divine abode. He obtained the patience of a person. When he traveled to Heng and Ling Mountains, he walked the same path as Zhi Zhe (a prominent monk of the Sui Dynasty and the de facto founder of the Tiantai school). He recited scriptures for many years. Later, he lived in seclusion in Zhongnan Mountain. He practiced the Way for eight years. When he was ill and nearing death, he summoned the assembly and said, 'Coming and going is the norm. I am not happy with longevity, nor am I sad about dying in the evening. The first principle is emptiness, and pure wisdom is my reliance.' After speaking, he passed away facing west. This master entered the Way at the age of nine and began reciting the Lotus Sutra. For more than fifty years, he recited it more than ten thousand times. He sensed the spirits and obtained auspicious omens, which are too numerous to count.

Sui Dynasty Monk Huiwei

He was from Jiangling. In his youth, he relied on Nanyue. He practiced the Samadhi of the Lotus Sutra, focusing on profound stillness. He then obtained the Dharani of understanding the languages of all beings. Upon hearing the sounds of humans, livestock, birds, and fowl, he immediately knew their meaning. Later, he manifested supernatural powers, flying in the sky and walking on water as if walking on flat ground. His secret practice was extraordinary, and people could not fathom it.

Sui Dynasty Monk Guanding of Guoqing Temple on Mount Tiantai

His surname was Wu. He was from Zhang'an in Linhai. Just three months after birth, he could follow his mother in reciting the names of the Three Jewels (Buddha, Dharma, Sangha). He left the household life at the age of seven and could memorize ten thousand words a day. At the age of twenty, he received full ordination. He visited Zhi Zhe and received instructions on contemplation methods. After studying and practicing for a long time, he was immediately approved by Zhi Zhe. Later, he followed Zhi Zhe to Guangzhai Temple in Jinling to listen to lectures on the Lotus Sutra. He also received the Profound Meaning of the Lotus Sutra and the Cessation and Contemplation at Yuquan Temple in Jiangling. In his later years, he resided at the Chenxin Retreat in Kuaiji, lecturing on the Lotus Sutra. At that time, there were praises from people like Kua Lang, Long Ji, Chao Yun, and Mai Yin. He passed away in August of the sixth year of the Zhenguan era. There was an unusual fragrance in the room. This master's teachings spread among the common people, and his divine abilities were boundless. Whenever he recited scriptures and sat in meditation, heavenly flowers would often fall beside him. A villager named Fa Long, thirty miles from the mountain, contracted a serious illness and was about to die. His son rushed to the temple to seek help. The master recited the Lotus Sutra for him and burned sandalwood incense. The patient smelled the fragrance entering his nostrils from afar and was immediately cured. Also, in the Nanling Mountains of Le'an, there was a place called Anzhou. There were green trees and clear streams, and the springs flowed hidden. The path for people was impassable. The master lingered and admired it, and vowed, 'If this place can be made flat, I should come here to lecture on the scriptures.' In less than half a month, white sand surged everywhere, as flat as a jade mirror. So he lectured on the Lotus Sutra and the Golden Light Sutra there to repay the kindness of the spirits.

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隋靈隱南天竺寺釋真觀

錢塘范氏。少有奇相。舌紫羅紋。左右手有仙人字。誦法華經。日終一卷。開皇十四年。亢旱。時請講海龍王經。序王既訖。驟雨滂注。縣西靈隱山者。舊曰仙居。師既頭陀石室。眾構精舍。號南天竺。延師居止。常講法華以為心要。每盥洗遺滴。地不為濡。人皆異之。一日皋亭神請講法華。感神舍宅為寺。

隋天臺釋普明

本名法京。會稽朱氏。童時即合掌稱佛。忽有僧指詣天臺云。彼有初依菩薩。說法化世。大建十四年。因趨臺山。事智者。專修懺法。日誦法華。后隨至廬山。于陶侃瑞像閣。行請觀音三昧。正行道間。感異僧為改名普明。因啟智者從之。晚歸國清寺。所居去水遠。師指石曰。此石流泉。不亦快乎。泉即涌出日給千眾。今錫杖泉是也。

隋天臺國清寺釋智越

南陽鄭氏。少離塵俗。遊方問道。至金陵值智者。北面請業。密傳心要。智者晚歸臺嶺。一眾是囑。二十年間。循循善誘。學者歸心。師生平誦法華。計萬餘部。所居之處。瓶水自盈。大業十二年。右脅而逝。天雨異花。一境冥晦。

隋釋智璪

臨海張氏。二十即登天臺。參智者大師求出家。智者令誦法華。兼修三昧。至二七日夜懺訖。見九頭龍從地涌出。上升虛空

【現代漢語翻譯】 現代漢語譯本 隋朝靈隱南天竺寺的釋真觀法師 是錢塘范氏人。他從小就顯露出奇異的相貌，舌頭上有紫色的羅紋，左右手掌上有仙人的字跡。他誦讀《法華經》，每天誦讀一卷。開皇十四年，發生大旱，當時人們請他講解《海龍王經》。經文的序言剛一講完，就下起了傾盆大雨。縣城西邊的靈隱山，舊時被稱為仙居。真觀法師在那裡住石室，進行頭陀苦行，信眾為他建造精舍，名為南天竺寺，請他居住。他經常講解《法華經》作為修行的核心。每次洗手后，水滴落在地上都不會濕潤，人們都覺得很奇異。有一天，皋亭神邀請他講解《法華經》，神被感化，將自己的住所捨棄出來作為寺廟。 隋朝天臺山的釋普明法師 本名法京，是會稽朱氏人。小時候就經常合掌稱念佛號。忽然有個僧人指引他去天臺山，說：『那裡有初依菩薩，說法教化世人。』大建十四年，他前往天臺山，侍奉智者大師，專心修習懺悔之法，每天誦讀《法華經》。後來跟隨智者大師到了廬山，在陶侃瑞像閣，修習請觀音三昧。正在修行的時候，感應到一位奇異的僧人為他改名為普明。於是他稟告智者大師，智者大師同意了。晚年回到國清寺，他居住的地方離水源很遠，法師指著石頭說：『這石頭流出泉水，不也很快樂嗎？』泉水立刻涌出，每天供給上千人的用水。這就是現在的錫杖泉。 隋朝天臺山國清寺的釋智越法師 是南陽鄭氏人。從小就遠離塵世，四處遊歷問道。到金陵時遇到智者大師，便以弟子的身份請求學習佛法，秘密地接受了智者大師傳授的心要。智者大師晚年回到天臺山，將大眾都託付給他。二十年間，他循循善誘，學者們都歸心於他。法師一生誦讀《法華經》，總計一萬多部。他居住的地方，瓶中的水會自動充滿。大業十二年，他右脅臥著去世，天空下著奇異的花朵，整個地區一片昏暗。 隋朝的釋智璪法師 是臨海張氏人。二十歲就登上天臺山，參拜智者大師，請求出家。智者大師讓他誦讀《法華經》，並修習三昧。到第二十七日夜晚懺悔完畢，他看見九頭龍從地裡涌出，上升到空中。

【English Translation】 English version The Venerable Zhenguan of Nantiānzhú Temple (South India Temple) in Lingyin (Soul's Retreat) during the Sui Dynasty Was from the Fàn family of Qiantang. He showed extraordinary signs from a young age, with purple reticulations on his tongue and the characters of immortals on both his left and right hands. He recited the Lotus Sutra (Fǎ Huá Jīng), completing one chapter each day. In the fourteenth year of the Kaihuang era, there was a severe drought. At that time, he was invited to lecture on the Dragon King Sutra (Hǎi Lóng Wáng Jīng). As soon as the preface to the sutra was finished, a torrential rain began to pour. Lingyin Mountain, west of the county, was formerly called Xianju (Abode of Immortals). The master lived in a stone chamber, practicing dhuta (asceticism). The community built a monastery for him, named Nantiānzhú Temple, and invited him to reside there. He often lectured on the Lotus Sutra as the essence of his practice. Each time he washed his hands, the water droplets would not wet the ground, which everyone found strange. One day, the God of Gaoting invited him to lecture on the Lotus Sutra. The god was moved and offered his residence as a temple. The Venerable Puming of Tiantai Mountain during the Sui Dynasty His original name was Fǎjīng, from the Zhū family of Kuaiji. As a child, he would often put his palms together and chant the Buddha's name. Suddenly, a monk pointed him towards Tiantai Mountain, saying, 'There is a Bodhisattva there who initially relies on the Dharma to transform the world.' In the fourteenth year of the Dajian era, he went to Tiantai Mountain to serve the Zhiyi (Wise One) Master, focusing on the practice of repentance and reciting the Lotus Sutra daily. Later, he followed the Zhiyi Master to Mount Lu, where he practiced the Samadhi of Requesting Guanyin (Avalokiteśvara) at the Ruixiang Pavilion of Tao Kan. While practicing, he sensed an extraordinary monk changing his name to Puming. He then informed the Zhiyi Master, who agreed. In his later years, he returned to Guoqing Temple. His residence was far from water. The master pointed to a stone and said, 'Wouldn't it be delightful if this stone flowed with a spring?' Immediately, a spring gushed forth, providing water for thousands of people daily. This is now the Staff Spring. The Venerable Zhiyue of Guoqing Temple on Tiantai Mountain during the Sui Dynasty Was from the Zhèng family of Nanyang. He left the mundane world at a young age, traveling to seek the Dharma. When he arrived in Jinling, he met the Zhiyi Master and requested to study the Dharma as a disciple, secretly receiving the essential teachings from the Zhiyi Master. In his later years, the Zhiyi Master returned to Tiantai Mountain and entrusted the community to him. For twenty years, he guided them patiently, and the students all devoted themselves to him. The master recited the Lotus Sutra more than ten thousand times in his life. In the place where he lived, the water in his bottle would fill up on its own. In the twelfth year of the Daye era, he passed away lying on his right side. Strange flowers rained down from the sky, and the entire region was plunged into darkness. The Venerable Zhizhao of the Sui Dynasty Was from the Zhāng family of Linhai. At the age of twenty, he ascended Tiantai Mountain to pay homage to the Zhiyi Master and request ordination. The Zhiyi Master instructed him to recite the Lotus Sutra and practice samadhi. On the twenty-seventh night, after completing his repentance, he saw a nine-headed dragon emerge from the ground and ascend into the sky.

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。天明白問。智者曰。此表九道眾生。聞法華經。將來之世。破無明。入法性空耳。后移住寶林寺。專修法華三昧。初夜即有鬼搖撼戶扇。三七日中。每夜如是。以至捶柱破壁。滅燈現狀。師一無所動。惟坐禪誦經而已。第三七日畢。見一青衣童子贊曰。善哉。言訖遂滅。

隋釋智晞

穎川陳氏。童年出俗。至臺山智者所。稟受禪訣。加修寂定。常居佛隴修禪道場。行法華三昧。時欲構香臺。香爐峰林木秀異。師欲伐用。眾以神所據為疑。夜夢神送疏云。香爐峰檉柏樹。盡舍給經臺。遂伐之。有僧法雲。欲往峰頂禪坐。師止之曰。卿道力微弱。山神剛猛不宜往。云不從。甫一夕。神現形驅令還。方悟前旨。深生敬仰。師嘗往阿育王寶塔。禮八萬四千拜。貞觀元年。跏趺端坐。仍執如意說法。弟子問當生何所。答云。如吾見夢。當在兜率。儼然如入禪定。空中有絃管聲。良久乃息。

隋揚州正見寺釋法向

維揚李氏。出家精苦。從智者學。專誦法華。于攝山棲霞寺側。立法華堂。行三昧懺法。三七精進。大獲靈瑞。默而不言。山中猛虎為害。眾設大齋禳之。忽一虎入眾中摶一人去。師高聲呼云。今日專為汝設齋。可放此人。虎即置人而退。既而群虎數十。大集齋所。眾驚避。師以杖叩群虎頸為

【現代漢語翻譯】 現代漢語譯本：天明（Tianming）白問道。智者說：『這象徵著九道眾生，聽聞《法華經》（Fahua Jing），將來能夠破除無明，進入法性空寂的境界。』後來他移居到寶林寺（Baolin Temple），專心修習法華三昧（Fahua Samadhi）。最初的夜晚就有鬼來搖晃門扇，連續三個七天都是這樣，甚至捶打柱子，破壞墻壁，熄滅燈火，顯現各種恐怖景象。但法師一概不為所動，只是坐禪誦經。第三個七天結束時，見到一個青衣童子讚歎說：『善哉！』說完就消失了。 隋朝釋智晞（Shi Zhixi）： 穎川（Yingchuan）陳氏，童年出家。到天臺山（Tiantai Mountain）智者大師（Zhiyi）處，接受禪法要訣，更加精進地修習寂定。常住在佛隴（Folong）修禪道場，修習法華三昧。當時想要建造香臺，香爐峰（Xianglu Peak）的林木秀麗奇異，法師想要砍伐使用。眾人因為那裡有神靈居住而感到疑惑。夜裡夢見神靈送來文書說：『香爐峰的檉柏樹，全部舍給您建造經臺。』於是就砍伐了。有僧人法雲（Fayun）想要前往峰頂禪坐，法師阻止他說：『你的道力微弱，山神剛猛，不適合前往。』法雲不聽從。才過了一個晚上，山神顯現形體驅趕他回去。法雲這才明白之前的意思，深深地敬仰法師。法師曾經前往阿育王塔（Ashoka Pagoda），禮拜八萬四千拜。貞觀元年，跏趺端坐，仍然拿著如意說法。弟子問他將往生何處，回答說：『按照我所見的夢境，應當在兜率天（Tushita Heaven）。』說完就像進入禪定一樣。空中傳來絃樂的聲音，過了很久才停止。 隋朝揚州正見寺釋法向（Shi Faxiang）： 維揚（Weiyang）李氏，出家后精進刻苦。跟隨智者大師學習，專心誦持《法華經》。在攝山（She Mountain）棲霞寺（Qixia Temple）旁邊，建立法華堂，修習三昧懺法。二十一天精進修行，獲得了很大的靈驗，但他默默不語。山中的猛虎為害，眾人設定盛大的齋會來祈禳。忽然一隻老虎進入人群中抓走一個人。法師高聲呼喊說：『今天專門為你設定齋會，可以放了這個人。』老虎立刻放下那個人退走了。不久，幾十隻老虎聚集在齋會場所，眾人驚慌躲避。法師用錫杖敲打老虎的頸部，為它們...

【English Translation】 English version: Tianming asked clearly. The wise man said, 'This represents the sentient beings of the nine realms, who, upon hearing the Lotus Sutra (Fahua Jing), will break through ignorance and enter the emptiness of the Dharma-nature in the future.' Later, he moved to Baolin Temple (Baolin Temple) and devoted himself to cultivating the Lotus Samadhi (Fahua Samadhi). On the first night, a ghost shook the door. This happened every night for three weeks, even to the point of pounding the pillars, breaking the walls, and extinguishing the lights, manifesting terrifying appearances. The master remained unmoved, only meditating and reciting scriptures. At the end of the third week, he saw a boy in green clothes praising, 'Excellent!' Then he disappeared. Shi Zhixi of the Sui Dynasty: A member of the Chen family from Yingchuan, he left the secular world in his childhood. He went to Zhiyi, the wise master at Tiantai Mountain (Tiantai Mountain), and received the secrets of Chan practice, diligently cultivating stillness and concentration. He often resided in the meditation hall at Folong, practicing the Lotus Samadhi. At that time, he wanted to build an incense altar. The trees of Xianglu Peak (Xianglu Peak) were beautiful and unusual, and the master wanted to cut them down for use. The people doubted because they believed that spirits resided there. At night, he dreamed that the spirits sent a message saying, 'All the tamarisk and cypress trees of Xianglu Peak are given to you for building the sutra platform.' So he cut them down. A monk named Fayun wanted to go to the peak to meditate. The master stopped him, saying, 'Your spiritual power is weak, and the mountain spirits are fierce. It is not suitable for you to go.' Fayun did not listen. After only one night, the mountain spirit appeared and drove him back. Only then did Fayun understand the previous advice and deeply respected the master. The master once went to the Ashoka Pagoda (Ashoka Pagoda) and prostrated eighty-four thousand times. In the first year of the Zhenguan era, he sat in the lotus position, still holding a ruyi scepter while expounding the Dharma. A disciple asked where he would be reborn. He replied, 'According to the dream I saw, it should be in Tushita Heaven (Tushita Heaven).' After he finished speaking, it was as if he had entered meditation. The sound of stringed instruments was heard in the air, and it stopped after a long time. Shi Faxiang of Zhengjian Temple in Yangzhou during the Sui Dynasty: A member of the Li family from Weiyang, he was diligent and assiduous after leaving home. He studied with the wise master Zhiyi and devoted himself to reciting the Lotus Sutra. Next to Qixia Temple (Qixia Temple) on She Mountain (She Mountain), he built the Lotus Hall and practiced the Samadhi repentance method. After twenty-one days of diligent practice, he obtained great spiritual responses, but he remained silent. Tigers in the mountains were causing harm, and the people set up a grand vegetarian feast to pray for protection. Suddenly, a tiger entered the crowd and grabbed a person. The master shouted loudly, 'Today, the vegetarian feast is specially set up for you. You can release this person.' The tiger immediately put down the person and retreated. Soon after, dozens of tigers gathered at the feast site, and the people were frightened and fled. The master tapped the necks of the tigers with his staff, for them...

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說法。自後遠遁無跡。

隋釋等觀

富陽孫氏。受心觀于智者。居天臺。常誦法華。貞觀中。赴餘杭。法忍寺。講法敷坐。正旦有王服者至。稱皋亭神來謁。咨受戒法。師即索爐然香。為授菩薩大戒。禮謝而退。

隋廬山福林寺釋大志

會稽顧氏。髫齡出家。師事天臺智者。開皇十年。來游廬岳。住華頂寺。誦法華經。索然閑靜。音聲清轉。眾皆樂聞。後於甘露峰前。建靜觀道場。頭陀為業。孑爾一身。不避虓虎。每投身飼之。虎皆避去。

隋荊州清溪山釋道悅

昭丘張氏。出家玉泉寺。器識沉䆳。長誦法華。初智者入玉泉。未有鐘磬。于泉源獲怪石一片。懸而擊之。聲響清徹。師每誦經。聲如清流激韻終一卷。扣磬一下。聞者肅然。常步影而食。每留一分以資飛泳。慈善所薰。或飛來肩上。或浮拍手中。祥感非一。

隋懷州柏尖山寺釋曇詢

姓楊。華陰人。出家白鹿山。專誦法華。聞龍山雲門寺稠禪師。定山郢匠。振古罕儔。即遙相揖敬。后移住鹿土谷修禪。致枯泉重出。麋鹿繞院。時因講法。暫往雲門。值徑冥霧昏。感山神為之指路。又山行值虎鬥。累時不歇。師執錫分之。以身為翳。虎低頭而散。每入禪定。七日為期。開皇中。賜璽書褒異。

隋蔚州

【現代漢語翻譯】 現代漢語譯本：說法之後，便遠遠地遁去，沒有留下任何軌跡。

隋朝釋等觀（釋：僧人，等觀：法號）

富陽孫氏，從智者大師處接受了心觀的教法，居住在天臺山。他經常誦讀《法華經》。貞觀年間，他前往餘杭的法忍寺講法。在講法時，正月初一，有一位身穿王服的人前來，自稱是皋亭山神，前來拜謁並請求受戒。等觀法師隨即讓人點燃香爐，為他授了菩薩大戒。山神禮拜感謝后離去。

隋朝廬山福林寺釋大志（釋：僧人，大志：法號）

會稽顧氏，年幼時出家，師從天臺智者大師。開皇十年，他來到廬山遊歷，住在華頂寺。他誦讀《法華經》，生活清靜安寧，聲音清澈動聽，眾人都喜歡聽聞。後來他在甘露峰前，建立靜觀道場，以頭陀（苦行僧）為業。他獨自一人，不懼怕老虎。每次都想投身喂虎，老虎都避開了。

隋朝荊州清溪山釋道悅（釋：僧人，道悅：法號）

昭丘張氏，在玉泉寺出家，器宇深沉有見識。他長期誦讀《法華經》。當初智者大師來到玉泉寺時，寺中還沒有鐘磬。智者大師在泉源處找到一塊奇怪的石頭，懸掛起來敲擊，聲音清脆響亮。道悅法師每次誦經，聲音都像清澈的流水激盪，一卷經文結束，就敲擊磬一下，聽聞的人都肅然起敬。他經常對著自己的影子吃飯，每次都留下一份食物用來餵養飛鳥游魚。他的慈善之心所感化，有時鳥兒會飛到他的肩上，有時魚兒會浮到他的手中。這樣的祥瑞感應不止一次。

隋朝懷州柏尖山寺釋曇詢（釋：僧人，曇詢：法號）

姓楊，是華陰人。在白鹿山出家，專心誦讀《法華經》。聽說龍山雲門寺的稠禪師（稠：法號）和定山郢匠（郢匠：人名）是古今罕見的，就遙遙地向他們致敬。後來他移居到鹿土谷修行禪定，導致枯竭的泉水重新涌出，麋鹿環繞著寺院。有時因為講法，暫時前往雲門寺。遇到大霧瀰漫，山神為他指路。又有一次在山中行走，遇到老虎搏鬥，很久都不停止。曇詢法師拿著錫杖分開它們，用自己的身體遮擋。老虎低下頭散開了。每次入禪定，都以七天為期。開皇年間，皇帝賜予璽書褒獎他的德行。

隋朝蔚州

【English Translation】 English version: After speaking, he disappeared without a trace.

The Monk Dengguan of the Sui Dynasty

Sun of Fuyang received the 'Mind Contemplation' teachings from Zhiyi (智者, Zhiyi, founder of the Tiantai school of Buddhism) and resided in Tiantai Mountain. He often recited the Lotus Sutra. During the Zhenguan era, he went to Fayin Temple in YuHang to preach the Dharma. On the first day of the new year, a person dressed in royal attire arrived, claiming to be the God of Gaoting Mountain, who came to pay respects and request to receive the precepts. The master immediately asked for an incense burner to be lit and conferred the Bodhisattva precepts upon him. The god bowed in gratitude and departed.

The Monk Dazhi of Fulinsi Temple on Mount Lu, Sui Dynasty

Gu of Kuaiji became a monk at a young age, studying under Zhiyi of Tiantai. In the tenth year of the Kaihuang era, he traveled to Mount Lu and resided in Huading Temple. He recited the Lotus Sutra, living a solitary and peaceful life. His voice was clear and melodious, and everyone enjoyed listening to him. Later, he established a meditation center in front of Ganlu Peak, practicing asceticism. Alone, he did not fear tigers. Every time he tried to offer himself to feed them, the tigers would avoid him.

The Monk Daoyue of Qingxi Mountain, Jingzhou, Sui Dynasty

Zhang of Zhaoqiu became a monk at Yuquan Temple, possessing a profound understanding and discernment. He chanted the Lotus Sutra for a long time. Initially, when Zhiyi entered Yuquan Temple, there were no bells or chimes. Zhiyi found a strange stone at the spring source, hung it up, and struck it, producing a clear and resonant sound. Every time Daoyue recited the sutra, his voice was like the rushing of clear water, and at the end of each chapter, he would strike the chime once, causing those who heard it to become reverent. He often ate facing his shadow, always leaving a portion of his food to feed the birds and fish. His compassion was such that birds would sometimes fly onto his shoulder, and fish would float and pat his hand. Such auspicious responses were not uncommon.

The Monk Tanxun of Baijianshan Temple, Huaizhou, Sui Dynasty

Surnamed Yang, he was from Huayin. He became a monk at Bailu Mountain, dedicated to reciting the Lotus Sutra. Hearing that Chan Master Chou (稠, Chou, Dharma name) of Yunmen Temple on Long Mountain and Ying Jiang (郢匠, Ying Jiang, a person's name) of Ding Mountain were rare talents throughout history, he respectfully saluted them from afar. Later, he moved to Lutugu to practice Chan meditation, causing a dried-up spring to flow again, and deer to surround the temple. Once, while temporarily visiting Yunmen Temple to lecture on the Dharma, he encountered a dense fog, and a mountain god guided him. Another time, while walking in the mountains, he encountered tigers fighting, which continued for a long time. Tanxun held his staff and separated them, using his body as a shield. The tigers lowered their heads and dispersed. Every time he entered meditation, it lasted for seven days. During the Kaihuang era, the emperor bestowed a letter of praise for his virtue.

Weizhou, Sui Dynasty

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釋曇韻

定州人。少出家。恒誦法華。遍游五臺。備見靈相。停北臺木瓜寺。廿餘載。禪誦無輟。隋末喪亂。年已七十。隱比干山。以夜繼晝。攝心不怠。常欲寫法華數年未辦。積愿既久。忽有書生至云。善寫經。愿成師志繇是掃室塗地。含香默書。出戒入沐。未盈一旬。七軸俱了。將以䞋施。斯須不見后因胡寇卒至。藏經巖窟。經年寇靜。覓經不獲。乃于崖下草中得之。箱幞俱爛。卷色如初。貞觀十一年。宣律師親睹其事。

隋江都安樂寺釋慧海

清河張氏。髫年入道。以凈土為期。專精緻感。忽有齊州僧道詮。赍無量壽佛像來。微妙工巧。世未曾有云。是天竺雞頭摩寺五通菩薩。乘空往彼安樂世界。圖寫尊儀。既冥會素情。深懷禮敬。乃睹神光照爍。慶所希有。大業五年五月。欻然面西禮竟。跏坐而逝。師般舟密行。老而愈篤。講法華經。至五十遍。弘法利生。矢心凈土。為一時稱首。

隋益州招提寺釋慧恭

與同學僧慧遠結契。后游荊揚。訪道而歸。契闊三十年。夜話次。遠語如流。師默無所對。遠曰。仁者無所得耶。師曰。性闇無解。遠曰。可不誦一經乎。師曰。惟誦法華普門品一卷。當爲誦之。但至心聽。乃結壇升高座。始發聲唱經題。覺有香氣。久之聞天樂振空。雨花零

【現代漢語翻譯】 現代漢語譯本

釋曇韻（Shi Tanyun）

定州人。年少時出家。經常誦讀《法華經》（Fahua Jing，Lotus Sutra）。遍游五臺山（Wutai Mountain），親眼見到各種靈異景象。停留在北臺（North Terrace）的木瓜寺（Mugua Temple）二十多年，禪修和誦經從不間斷。隋朝末年戰亂，當時他已七十歲，便隱居在比干山（Bi Gan Mountain）。日夜不停，收攝心神毫不懈怠。常想書寫《法華經》，多年未能如願。積累的願望既然很久了，忽然有個書生來到，說自己擅長寫經，願意幫助法師完成心願。於是打掃房間，塗抹地面，口含香料，默默書寫。出門必定持戒沐浴。不到十天，七卷經書全部完成。準備用來佈施，轉眼間書生就不見了。後來因為胡人寇亂突然到來，將經書藏在巖窟中。過了一年寇亂平息，尋找經書卻找不到，於是在山崖下的草叢中找到了它。箱子和包裹都腐爛了，但經書的顏色卻像新的一樣。貞觀（Zhenguan）十一年，宣律師（Lawyer Xuan）親自見證了這件事。

隋江都安樂寺釋慧海（Shi Huihai）

清河（Qinghe）張氏。年幼時入道。以求生凈土（Pure Land）為目標。專心致志，精誠感應。忽然有個齊州（Qizhou）僧人道詮（Daoquan），帶著一尊《無量壽佛像》（Wuliangshou Fo Xiang，Amitabha Buddha image）前來。佛像精妙工巧，世上從未有過，道詮說這是天竺（India）雞頭摩寺（Jitoumo Temple）的五通菩薩（Wutong Bodhisattva），乘空前往安樂世界（Sukhavati），描繪了佛像的尊容。慧海既與自己平素的願望暗合，便深深地懷著敬意，於是親眼看到神光照耀，慶幸自己所希望的終於實現。大業（Daye）五年五月，忽然面向西方禮拜完畢，結跏趺坐而逝。慧海法師秘密地修行般舟三昧（Pratyutpanna Samadhi），年紀越大越精進。講解《法華經》，達到五十遍。弘揚佛法，利益眾生，矢志不渝地求生凈土，成為當時人們稱讚的首要人物。

隋益州招提寺釋慧恭（Shi Huigong）

與同學僧慧遠（Huiyuan）結為同修。後來遊歷荊州（Jingzhou）、揚州（Yangzhou），尋訪佛道后歸來。分別了三十年後，一次夜間談話，慧遠滔滔不絕，慧恭卻默默無語。慧遠說：『仁者沒有什麼心得嗎？』慧恭說：『我天性愚鈍，沒有領悟。』慧遠說：『難道不誦讀一部經嗎？』慧恭說：『只誦讀《法華經·普門品》（Fahua Jing·Pumenpin，Universal Gate Chapter of the Lotus Sutra）一卷，我當爲您誦讀。但請至誠地聽。』於是結壇，登上高座，剛開始發聲唱經題，就感覺到有香氣。過了一會兒，聽到天樂響徹天空，天花紛紛落下。

【English Translation】 English version

Shi Tanyun (釋曇韻)

A person from Dingzhou (定州). He became a monk at a young age. He constantly recited the 'Lotus Sutra' (法華經, Fahua Jing). He traveled extensively to Mount Wutai (五臺山, Wutai Mountain), personally witnessing various spiritual manifestations. He stayed at Mugua Temple (木瓜寺, Mugua Temple) on the North Terrace (北臺, North Terrace) for over twenty years, never ceasing his meditation and recitation. During the turmoil at the end of the Sui Dynasty, when he was already seventy years old, he went into seclusion in Bi Gan Mountain (比干山, Bi Gan Mountain). He continued day and night, collecting his mind without懈怠. He had always wanted to write out the 'Lotus Sutra,' but had not been able to do so for many years. As his accumulated wishes had been long-standing, suddenly a scholar came, saying that he was skilled in writing sutras and was willing to help the master fulfill his wish. Thereupon, he swept the room, plastered the ground, held incense in his mouth, and wrote silently. He observed the precepts and bathed before going out. In less than ten days, all seven scrolls were completed. He intended to use them for almsgiving, but in an instant, the scholar disappeared. Later, because the barbarian寇亂 suddenly arrived, he hid the sutras in a cave. After a year, when the寇亂 subsided, he searched for the sutras but could not find them. Then, he found them in the grass at the foot of the cliff. The box and wrapping were rotten, but the color of the scrolls was as new as ever. In the eleventh year of Zhenguan (貞觀), Lawyer Xuan (宣律師) personally witnessed this event.

Shi Huihai (釋慧海) of Anle Temple (安樂寺) in Jiangdu (江都) during the Sui Dynasty

A Zhang (張) from Qinghe (清河). He entered the path at a young age, with the aspiration of being reborn in the Pure Land (凈土). He was focused and sincere, and his dedication was rewarded. Suddenly, a monk named Daoquan (道詮) from Qizhou (齊州) came, bringing an image of Amitabha Buddha (無量壽佛像, Wuliangshou Fo Xiang). The image was exquisitely crafted, unlike anything ever seen in the world. Daoquan said that it was painted by the Five Penetrations Bodhisattva (五通菩薩, Wutong Bodhisattva) from Jitoumo Temple (雞頭摩寺, Jitoumo Temple) in India (天竺), who had traveled through the air to the Land of Ultimate Bliss (安樂世界, Sukhavati) to depict the Buddha's dignified appearance. Huihai, finding that it coincided with his own long-held aspirations, deeply revered it. He then witnessed divine light shining brightly, rejoicing that his hopes had been fulfilled. In the fifth month of the fifth year of Daye (大業), he suddenly faced west, completed his prostrations, and passed away in the lotus position. Master Huihai secretly practiced the Pratyutpanna Samadhi (般舟三昧), becoming more diligent as he grew older. He lectured on the 'Lotus Sutra' fifty times. He propagated the Dharma, benefited sentient beings, and was unwavering in his aspiration to be reborn in the Pure Land, becoming the foremost figure praised by the people of that time.

Shi Huigong (釋慧恭) of Zhaoti Temple (招提寺) in Yizhou (益州) during the Sui Dynasty

He formed a spiritual partnership with his fellow monk Huiyuan (慧遠). Later, he traveled to Jingzhou (荊州) and Yangzhou (揚州), seeking the Buddhist path before returning. After thirty years of separation, during a nighttime conversation, Huiyuan spoke eloquently, while Huigong remained silent. Huiyuan said, 'Do you, the benevolent one, have no insights?' Huigong said, 'My nature is dull, and I have no understanding.' Huiyuan said, 'Could you not recite a sutra?' Huigong said, 'I only recite one scroll of the 'Universal Gate Chapter' (普門品, Pumenpin) of the 'Lotus Sutra' (法華經, Fahua Jing). I will recite it for you. But please listen with utmost sincerity.' Thereupon, he erected an altar and ascended the high seat. As soon as he began to chant the title of the sutra, he sensed a fragrance. After a while, he heard heavenly music resounding in the sky, and flowers rained down.

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亂。經已方歇遠敬禮謝之。

隋釋法充

九江畢氏。常誦法華。兼通大品。住廬山化城寺。每勸僧眾。無令女人入寺。上損佛化。下墜謠俗。初眾有不從者。師遂于山頂香爐峰。自投而下。誓粉身骨。用生凈土。忽于空中。頭自轉上。冉冉而下。身無少損。眾感其異。相戒始斷女人。開皇末坐化。隆暑不腐。異香滿室。

隋釋法朗

南陽許氏。棲止無定。多住鄂州。時誦讀諸經。志專法華。潔誓誦之。一坐七遍。如是良久。聲如雷動。遠近亮徹。世因目為法華朗焉。有比丘尼為鬼所著。超悟玄解。莫不稱為聰悟。師曰。此邪鬼也。厲聲呵之。魅即怖去。霍然如失。

隋雍州釋法喜

襄陽李氏。七歲出俗。志持法華。仁壽中。住京師禪定寺。欲冥祈靈爽。誓誦蓮經千遍。因不止舊室。巡繞梵誦。數滿八百。誓心不散。同寺僧忽見有寶車瓔珞。入師房內。迫而觀之。了無所賭。方知幽通之感。

隋終南山悟真寺釋法誠

雍州樊氏。止藍田王效寺。專誦法華。負笈歷游名岳。法華三昧。矢心奉行。夢感普賢勸書大乘。乃命工書八部般若。又造華嚴堂。竭其精志。書寫受持。時弘文學士張靜。夙善翰墨。請至山舍。含香繕寫終部。時感異鳥飛至經案。自然馴擾。貞觀初。手

【現代漢語翻譯】 現代漢語譯本：

（經文）已經結束，遠遠地恭敬行禮，感謝（佛法）。

隋朝 釋法充

九江畢氏，經常誦讀《法華經》，兼通《大品般若經》。住在廬山化城寺，經常勸誡僧眾，不要讓女人進入寺廟，（認為這）上會損害佛法教化，下會敗壞社會風俗。起初僧眾中有不聽從的，法充法師於是在山頂香爐峰，縱身跳下，發誓粉身碎骨，用以往生凈土。忽然在空中，頭自己轉向上方，緩緩而下，身體沒有絲毫損傷。僧眾感動於他的奇異行為，互相告誡開始斷絕女人入寺。開皇末年坐化圓寂，即使在盛夏屍體也不腐爛，奇異的香味充滿房間。

隋朝 釋法朗

南陽許氏，居住沒有定所，大多住在鄂州。經常誦讀各種經典，專心致志于《法華經》，立下誓言誦讀此經，每次靜坐誦讀七遍，像這樣持續很久，聲音像雷鳴一樣，遠近都聽得清楚，世人因此稱他為法華朗。有一位比丘尼被鬼附身，（變得）超越領悟玄妙的佛理，沒有人不稱讚她聰慧。法朗法師說：『這是邪鬼。』厲聲呵斥它，鬼立刻害怕地離去，（比丘尼）一下子好像失去了什麼。

隋朝 雍州釋法喜

襄陽李氏，七歲出家，立志受持《法華經》。仁壽年間，住在京師禪定寺，想要暗中祈求靈驗，發誓誦讀《法華經》一千遍。因此不離開原來的房間，巡繞唸誦，次數滿了八百遍，發誓心不散亂。同寺的僧人忽然看見有寶車瓔珞，進入法喜法師的房間內，靠近觀看，什麼也沒有看到。才知道是幽冥中的感應。

隋朝 終南山悟真寺釋法誠

雍州樊氏，住在藍田王效寺，專心誦讀《法華經》。揹著書箱遊歷名山大川，（對於）法華三昧（Dharma Lotus Samadhi），矢志奉行。夢中感應普賢（Samantabhadra）菩薩勸他書寫大乘經典，於是命令工匠書寫八部《般若經》（Prajnaparamita Sutra），又建造華嚴堂，竭盡他的精神意志，書寫受持。當時弘文學士張靜，一向擅長書法，（法誠法師）請他到山舍，焚香恭敬地繕寫全部《般若經》。當時感應到奇異的鳥飛到經案旁，自然地馴服親近。貞觀初年，（法誠法師）親手……

【English Translation】 English version:

(The Sutra) has ended, from afar respectfully pay homage and give thanks (to the Dharma).

Sui Dynasty,釋法充 (Sh釋 Fǎchōng)

Bi of Jiujiang, often recited the Lotus Sutra (法華經 Fǎ Huá Jīng) and was also proficient in the Large Perfection of Wisdom Sutra (大品般若經 Dà Pǐn Bōrě Jīng). He resided at Huacheng Monastery (化城寺 Huàchéng Sì) on Mount Lu (廬山 Lúshān), and often advised the monks not to allow women to enter the monastery, (believing that) this would harm the Buddha's teachings above and corrupt social customs below. Initially, some monks did not comply, so Master Fachong threw himself off the summit of Incense Burner Peak (香爐峰 Xiānglú Fēng), vowing to shatter his bones to be reborn in the Pure Land. Suddenly, in mid-air, his head turned upwards on its own, and he descended slowly, his body without the slightest injury. The monks were moved by his extraordinary act and mutually admonished each other to begin prohibiting women from entering the monastery. At the end of the Kaihuang era, he passed away in meditation, and even in the height of summer, his body did not decay, and a strange fragrance filled the room.

Sui Dynasty, 釋法朗 (Shì Fǎlǎng)

Xu of Nanyang, his residence was not fixed, mostly residing in Ezhou. He often recited various sutras, wholeheartedly devoted to the Lotus Sutra (法華經 Fǎ Huá Jīng), and made a vow to recite it. Each time he sat in meditation, he recited it seven times. He continued like this for a long time, and his voice was like thunder, clear and audible far and near. The world therefore called him Fahua Lang. There was a Bhikkhuni (比丘尼 Bǐqiūní) who was possessed by a ghost, (becoming) surpassing in understanding profound Buddhist principles, and everyone praised her intelligence. Master Falang said, 'This is an evil ghost.' He sternly rebuked it, and the ghost immediately left in fear, (the Bhikkhuni) suddenly as if she had lost something.

Sui Dynasty, 釋法喜 (Shì Fǎxǐ) of Yongzhou

Li of Xiangyang, left the secular life at the age of seven, and aspired to uphold the Lotus Sutra (法華經 Fǎ Huá Jīng). During the Renshou era, he resided at Chan Ding Monastery (禪定寺 Chándìng Sì) in the capital, wanting to secretly pray for efficacy, he vowed to recite the Lotus Sutra (法華經 Fǎ Huá Jīng) a thousand times. Therefore, he did not leave his original room, circumambulating and reciting, and when the number reached eight hundred times, he vowed not to let his mind be distracted. A monk in the same monastery suddenly saw a jeweled carriage and necklaces entering Master Faxi's room, and upon closer inspection, saw nothing at all. Only then did he realize it was a response from the unseen realm.

Sui Dynasty, 釋法誠 (Shì Fǎchéng) of Wuzhen Monastery (悟真寺 Wùzhēn Sì) on Mount Zhongnan (終南山 Zhōngnán Shān)

Fan of Yongzhou, resided at Wangxiao Monastery (王效寺 Wángxiào Sì) in Lantian, wholeheartedly reciting the Lotus Sutra (法華經 Fǎ Huá Jīng). Carrying his books, he traveled to famous mountains and great rivers, (for) the Dharma Lotus Samadhi (法華三昧 Fǎ Huá Sānmèi), he was determined to practice it. In a dream, he received a response from Samantabhadra (普賢 Pǔxián) Bodhisattva, who advised him to write out the Mahayana Sutras, so he ordered craftsmen to write out the Eight Sections of the Prajnaparamita Sutra (般若經 Bōrě Jīng), and also built a Huayan Hall, exhausting his spiritual will to write, uphold, and recite them. At that time, Zhang Jing, a scholar of Hongwen Academy, who was always skilled in calligraphy, (Master Facheng) invited him to his mountain hermitage, burned incense, and respectfully transcribed the entire Prajnaparamita Sutra (般若經 Bōrě Jīng). At that time, he sensed a strange bird flying to the sutra table, naturally tame and docile. In the early years of the Zhenguan era, (Master Facheng) personally...

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寫法華。正當露地。因事他去未收。值洪雨滂注。趨往觀之。合案並干。余便流潦。十四年夏。語侍人曰。吾聞諸行無常。生滅不住。九品往生。此言驗矣。今有童子相迎。吾當去世。言已口出光明。照于楹內。又聞異香苾芬。端坐而化。誦習法華。略計十年。萬有余遍。

隋釋法安

止建元寺。博通玄要。長誦法華。講四十餘遍。忽于講坐四隅。生花一叢。有十餘枝。黃白相間。狀似蓮華。香光敷[廿/媯]。又經旬日。復于都講床側。及大眾坐處。生八九華。一月方萎。道俗聚觀。嘆爲奇瑞。

隋釋法泰

眉州隆山人。常誦法華。手寫經一部。數有靈瑞。向益州裝演。俄墮笮橋水中。求之不得。師悲泣。巡岸上下。忽望小洲上有一幞。命取之。乃經也。草木擎之。宛無濕處。師不勝歡喜。即至成都裝竟。以檀香為軸。備極莊嚴。還供本寺。每夜異香滿室。師勤持誦。夜必一遍。時有彪法師在彼寺講經。夕至師誦經所。見有諸人眾胡跪合掌。彪流汗而退。

隋黃州濟華寺釋玄秀

恒誦法華。每有異相。時當炎暑。師方誦經次。寺僧見翊衛嚴肅。怖告同侶。共視如初上望空中。填塞無際。四眾咸稱神異。

隋釋行堅

常修禪觀。節操惟嚴。偶東遊。路出泰山。日夕

【現代漢語翻譯】 現代漢語譯本： 釋寫法華（《法華經》），正在露天的地方，因為有事去了別處沒有收起來，遇到大雨傾盆而下，趕去觀看，經書和書案都漂走了，只剩下一些殘餘的在水裡。十四年夏天，告訴侍奉的人說：『我聽說諸行無常，生滅不住，九品往生，這話應驗了。現在有童子來迎接我，我應當去世了。』說完，口中發出光明，照亮了屋內的柱子，又聞到奇異的香氣，端坐而逝。誦讀《法華經》，大概有十年，超過一萬多遍。

隋朝釋法安（僧人名）： 住在建元寺，博通佛法的精要，長期誦讀《法華經》，講解了四十多遍。忽然在講座的四個角落，生出一叢花，有十多枝，黃白相間，形狀像蓮花，香氣和光芒四射。過了十幾天，又在都講的床邊，以及大眾坐的地方，生出八九朵花，一個月后才凋謝。僧人和俗人聚集觀看，讚歎為奇異的祥瑞。

隋朝釋法泰（僧人名）： 是眉州隆山人，經常誦讀《法華經》，手寫了一部經書，多次顯現靈異的徵兆。前往益州裝裱經書，不小心掉到笮橋的水中，尋找不到。法泰悲傷哭泣，沿著岸邊上下尋找，忽然望見一個小洲上有一個包裹，命人取來，竟然是經書。草木托著它，完全沒有濕的地方。法泰非常歡喜，立即到成都裝裱完畢，用檀香木做軸，極盡莊嚴。拿回本寺供奉，每夜異香滿室。法泰勤奮地持誦，每夜必誦一遍。當時有彪法師在該寺講經，晚上到法泰誦經的地方，看見有許多人跪著合掌，彪法師流汗而退。

隋朝黃州濟華寺釋玄秀（僧人名）： 經常誦讀《法華經》，每次都有奇異的景象。當時正值炎熱的夏天，玄秀正在誦經的時候，寺里的僧人看見護衛非常嚴肅，害怕地告訴同伴，一起觀看，如同剛開始向上望空中，填滿沒有邊際。四眾都稱讚是神異的現象。

隋朝釋行堅（僧人名）： 經常修習禪觀，節操非常嚴謹。偶然向東遊歷，路過泰山，天色已晚。

【English Translation】 English version: Shixie Fahua (The Lotus Sutra) was left in the open because of some errands. Before it could be put away, a heavy rain came. Upon rushing back to check, both the sutra and the desk had been washed away, leaving only remnants in the water. In the summer of the fourteenth year, he said to his attendant: 'I have heard that all things are impermanent, subject to arising and ceasing, and that rebirth in the nine grades is true. Now, young boys have come to welcome me; I am about to depart.' After speaking, light emanated from his mouth, illuminating the pillars of the room, and a strange fragrance was smelled. He passed away in a seated posture. He had recited the Lotus Sutra for about ten years, more than ten thousand times.

Shi Fa'an (a monk) of the Sui Dynasty: He resided in Jianyuan Temple, was well-versed in the essentials of Buddhism, and recited the Lotus Sutra for a long time, lecturing on it more than forty times. Suddenly, in the four corners of the lecture hall, a cluster of flowers grew, with more than ten branches, alternating between yellow and white, resembling lotus flowers in shape, radiating fragrance and light. After ten days, eight or nine flowers grew beside the bed of the chief lecturer and in the places where the assembly sat, withering only after a month. Monks and laypeople gathered to watch, praising it as an auspicious sign.

Shi Fatai (a monk) of the Sui Dynasty: He was a native of Longshan in Meizhou, often recited the Lotus Sutra, and had handwritten a copy of the sutra, which manifested miraculous signs many times. When going to Yizhou to mount the sutra, it accidentally fell into the water of Zuo Bridge and could not be found. Fatai wept sadly, searching up and down the bank. Suddenly, he saw a package on a small island and ordered someone to retrieve it. It was the sutra. The plants were holding it up, and it was completely dry. Fatai was overjoyed and immediately went to Chengdu to complete the mounting, using sandalwood as the axis, making it extremely solemn. He took it back to the temple for worship, and every night the room was filled with a strange fragrance. Fatai diligently recited the sutra, reciting it once every night. At that time, Dharma Master Biao was lecturing on the sutra in that temple. One evening, he went to the place where Fatai was reciting the sutra and saw many people kneeling with their palms together. Dharma Master Biao retreated, sweating.

Shi Xuanxiu (a monk) of Jihua Temple in Huangzhou of the Sui Dynasty: He constantly recited the Lotus Sutra, and there were always strange phenomena. At that time, it was the height of summer, and when Xuanxiu was reciting the sutra, the monks in the temple saw solemn guards and were afraid, telling their companions. Together they watched, as if they were just beginning to look up into the sky, filled without limit. The four assemblies all praised it as a divine phenomenon.

Shi Xingjian (a monk) of the Sui Dynasty: He often practiced meditation and was very strict in his conduct. He happened to travel east and passed by Mount Tai, and it was getting late.

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止岳廟。廟祝曰。近寄宿者。多罹殃暴。不可。師不聽。乃藉藁廡下。端坐誦經。可一更。聞室中環珮聲。須臾神出。衣冠甚偉。部從焜煌。向師合掌。師因延坐談說。如食頃間。師問世傳泰山治鬼。寧有之耶。神曰有之。豈欲見先亡乎。師曰。有兩同學僧已死。愿一見之。神問其名。乃曰。一人已生人間。一人在獄受對。不可喚來。師就見可也。即同起至一處。見獄火光𦦨甚熾。使者引師入。遙見一人在火中號呼。血肉焦臭。不忍睹。師愍然求出。復同神坐。師問曰。欲救同學可乎。神曰。可。能為寫法華經。必應得免。將曙。神辭入。廟祝視師不死。怪之。師去。急報前愿。寫裝經畢。赍就廟宿。神出如初。歡喜禮拜云。已知師為寫經。始書經題。彼已脫免。今生人間也。此大業中事。

隋居士陸淳

吳郡人。心常慕道。法華一部。日夕誦持。后忽病。仰臥看屋了不暫瞬。有知識僧來探疾。因問君何仰視屋樑耶。答曰。佛記陸淳當生夜摩天。今見彼天宮殿城闕。及諸天眾。故顧盻不倦爾。

隋開皇中。蔣州人嚴恭平生凈心皈法。于郭外造精舍。寫法華經。清凈供養。紙筆繕寫。咸務精良。信心而施。不行欺詐。隨得便營。無所乞覓。每終卷必逐字親為檢校。久而忘疲。嘗有人從貸經錢一萬。恭

【現代漢語翻譯】 現代漢語譯本： 止岳廟。廟祝說：『最近在此寄宿的人，大多遭遇災禍而死，不可在此留宿。』師父不聽，就在草棚下鋪上稻草，端坐誦經。大約到了一更時分，聽到室內有環珮的聲音。不久，神出現了，衣冠非常華麗，隨從光彩奪目。神向師父合掌致意，師父於是邀請神坐下交談。大約過了一頓飯的時間，師父問：『世間傳說泰山掌管鬼魂，真有此事嗎？』神說：『確有此事。您想見已故的親人嗎？』師父說：『有兩位同學僧已經去世，希望能見他們一面。』神問他們的名字，然後說：『其中一人已經轉生到人間，另一人在地獄受審，不能召喚來。師父您可以去見他。』於是神一同起身到一處地方，看見地獄的火焰非常熾熱。使者引領師父進入，遠遠地看見一人在火中號叫，血肉焦爛發出臭味，令人不忍觀看。師父憐憫他，請求放他出來。之後又和神一同坐下，師父問道：『想救我的同學可以嗎？』神說：『可以。如果能為他書寫《法華經》，必定能夠得到赦免。』將要天亮時，神告辭離去。廟祝看見師父沒死，感到奇怪。師父離開后，廟祝趕緊按照之前的願望，準備好書寫《法華經》的物品，然後帶著經書到廟裡住宿。神像之前一樣出現，歡喜地禮拜說：『已經知道師父為他書寫經書，剛開始書寫經題時，那人就已經脫離苦難，現在已經轉生到人間了。』這是《大業》中的事。

隋朝居士陸淳（Lu Chun），吳郡人。心中常常仰慕佛道。《法華經》一部，日夜誦讀。後來忽然生病，仰臥看著屋頂，眼睛一眨也不眨。有認識的僧人來探望他的病情，於是問：『您為何仰頭看著屋樑呢？』陸淳回答說：『佛陀記述陸淳應當往生夜摩天（Yamaten，欲界六天之一），現在看見夜摩天的宮殿城闕，以及諸天眾，所以看來看去也不覺得厭倦。』

隋朝開皇年間，蔣州人嚴恭（Yan Gong）平生以清凈之心皈依法門，在城外建造精舍，書寫《法華經》，以清凈之心供養。紙筆繕寫，都務求精良。以堅定的信心佈施，不做欺騙的事情。隨緣經營，不向外乞求。每當抄完一卷經書，必定逐字親自檢查校對，時間久了也不覺得疲倦。曾經有人向他借一萬錢來抄經，嚴恭 English version: Zhiyue Temple. The temple keeper said, 'Recently, those who lodge here mostly meet with misfortune and violent death. It's not advisable.' The master did not listen and instead spread straw under the eaves and sat upright, reciting scriptures. Around the first watch of the night, he heard the sound of jade pendants in the room. Soon, a deity appeared, with magnificent attire and brilliant attendants. The deity greeted the master with palms together. The master invited the deity to sit and converse. After about the time it takes to eat a meal, the master asked, 'The world傳says that Mount Tai governs ghosts. Is this true?' The deity said, 'It is true. Do you wish to see deceased relatives?' The master said, 'Two fellow monks have died. I wish to see them.' The deity asked for their names and then said, 'One has already been reborn in the human realm. The other is in hell undergoing judgment and cannot be summoned. You may go to see him.' So, they went together to a place where the flames of hell were intensely burning. An envoy led the master in, and from afar, he saw a person screaming in the fire, his flesh charred and emitting a foul odor, unbearable to witness. The master, filled with compassion, begged for his release. Then, he sat with the deity again. The master asked, 'Is it possible to save my fellow monk?' The deity said, 'It is possible. If you can write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), he will surely be pardoned.' As dawn approached, the deity bid farewell and departed. The temple keeper, seeing that the master was not dead, was amazed. The master left and quickly fulfilled his previous vow, preparing the writing materials for the sutra. He brought the sutra to the temple and stayed overnight. The deity appeared as before, joyfully bowing and saying, 'I already know that you are writing the sutra for him. As soon as you began writing the title of the sutra, he was released from suffering and has now been reborn in the human realm.' This is an event from the Great Cause.

Layman Lu Chun (Lu Chun) of the Sui Dynasty, from Wujun, constantly admired the Dao in his heart. He recited the entire Lotus Sutra (Saddharma Puṇḍarīka Sūtra) day and night. Later, he suddenly fell ill, lying on his back and staring at the roof without blinking. A knowledgeable monk came to visit him and asked, 'Why are you looking up at the roof beams?' Lu Chun replied, 'The Buddha has predicted that Lu Chun will be reborn in the Yama Heaven (Yamaten, one of the six heavens of the desire realm). Now I see the palaces, city walls, and heavenly beings of that heaven, so I look at them without tiring.'

During the Kaihuang era of the Sui Dynasty, Yan Gong (Yan Gong) of Jiangzhou, with a pure heart, took refuge in the Dharma. He built a pure retreat outside the city and wrote the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), offering it with a pure heart. The paper, brushes, and writing were all meticulously done. He gave with firm faith, without deception. He managed as he could, without begging. After finishing each scroll, he personally checked and proofread each character, never tiring. Once, someone borrowed 10,000 coins from him to copy the sutra. Yan Gong

【English Translation】 Zhiyue Temple. The temple keeper said: 'Recently, those who lodge here mostly meet with misfortune and violent death. It's not advisable.' The master did not listen and instead spread straw under the eaves and sat upright, reciting scriptures. Around the first watch of the night, he heard the sound of jade pendants in the room. Soon, a deity appeared, with magnificent attire and brilliant attendants. The deity greeted the master with palms together. The master invited the deity to sit and converse. After about the time it takes to eat a meal, the master asked: 'The world傳says that Mount Tai governs ghosts. Is this true?' The deity said: 'It is true. Do you wish to see deceased relatives?' The master said: 'Two fellow monks have died. I wish to see them.' The deity asked for their names and then said: 'One has already been reborn in the human realm. The other is in hell undergoing judgment and cannot be summoned. You may go to see him.' So, they went together to a place where the flames of hell were intensely burning. An envoy led the master in, and from afar, he saw a person screaming in the fire, his flesh charred and emitting a foul odor, unbearable to witness. The master, filled with compassion, begged for his release. Then, he sat with the deity again. The master asked: 'Is it possible to save my fellow monk?' The deity said: 'It is possible. If you can write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), he will surely be pardoned.' As dawn approached, the deity bid farewell and departed. The temple keeper, seeing that the master was not dead, was amazed. The master left and quickly fulfilled his previous vow, preparing the writing materials for the sutra. He brought the sutra to the temple and stayed overnight. The deity appeared as before, joyfully bowing and saying: 'I already know that you are writing the sutra for him. As soon as you began writing the title of the sutra, he was released from suffering and has now been reborn in the human realm.' This is an event from the Great Cause. Layman Lu Chun (Lu Chun) of the Sui Dynasty, from Wujun, constantly admired the Dao in his heart. He recited the entire Lotus Sutra (Saddharma Puṇḍarīka Sūtra) day and night. Later, he suddenly fell ill, lying on his back and staring at the roof without blinking. A knowledgeable monk came to visit him and asked: 'Why are you looking up at the roof beams?' Lu Chun replied: 'The Buddha has predicted that Lu Chun will be reborn in the Yama Heaven (Yamaten, one of the six heavens of the desire realm). Now I see the palaces, city walls, and heavenly beings of that heaven, so I look at them without tiring.' During the Kaihuang era of the Sui Dynasty, Yan Gong (Yan Gong) of Jiangzhou, with a pure heart, took refuge in the Dharma. He built a pure retreat outside the city and wrote the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), offering it with a pure heart. The paper, brushes, and writing were all meticulously done. He gave with firm faith, without deception. He managed as he could, without begging. After finishing each scroll, he personally checked and proofread each character, never tiring. Once, someone borrowed 10,000 coins from him to copy the sutra. Yan Gong

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不獲已與之。貸者乘船覆水失錢。僅得身免。是日恭入家庫。見所貸錢在焉濕如水洗。后聞其事。方知靈異

隋臨沂王梵行

少瞽。其母慈念。口授法華經。布衣蔬食禪誦無缺。計誦經一萬七千部。后跏坐而逝。遺言露屍林野。久之皮肉既盡。惟舌不壞。色如蓮華。

隋開皇中。魏州刺史博陵崔彥武。因行部至一邑。語從者曰。吾前生在此邑為婦人。今欲往視之。因乘馬入修巷。至其家。命扣門。老者出謁。彥武升堂。視東壁高處。謂主人云。昔吾所藏法華經。並金釵五隻於此。經七卷尾。火焚失字數行。今每誦經至此。心便如有所失。令左右鑿壁取視。並如其言。主人涕泣不勝。彥武厚饋之而去

唐京兆西明寺律師道宣

湖州人。隋吏部尚書篯申之子。母孕時。夢梵僧云。汝所娠者。僧祐律師也。十六誦法華。兩旬而徹。武德中。晦跡終南。所居乏水。神人指之。穿地尺餘泉自迸涌。號白泉寺。后徙豐德寺。人般舟定。感群龍禮謁。供畢華奇果。師戒德不群。制四分律鈔。又著內典錄。三寶感通錄。廣弘明集。續高僧傳。貞觀中。隱雲室山。人睹天童給侍左右。于西明夜行道。臨砌蹶仆。有少年介冑擁持之。師問何神。曰某即毗沙門天王子那吒也。以師戒德高妙。來翊衛耳。師遂廣

【現代漢語翻譯】 現代漢語譯本： 不忍心拒絕就借給了他。借錢的人乘船時翻船，丟失了錢，僅僅保住了性命。當天，恭進入家裡的倉庫，看見借出去的錢也在那裡，濕得像水洗過一樣。後來聽說了這件事，才知道是佛力顯靈。 隋朝的臨沂王梵行（一位王爺的名字）， 小時候就失明了。他的母親慈悲憐憫他，口頭教他《法華經》（Saddharma Puṇḍarīka Sūtra）。他身穿粗布衣，吃素食，禪修誦經從不間斷。總計誦讀了《法華經》一萬七千部。後來跏趺而坐去世了，遺言將屍體暴露在山野中。過了很久，皮肉都腐爛了，只有舌頭沒有腐壞，顏色像蓮花一樣。 隋朝開皇年間，魏州刺史博陵人崔彥武（官名和人名），因為巡視轄區來到一個縣。他告訴隨從說：『我的前生就在這個縣裡是一個婦人，現在想去看看。』於是騎馬進入一條小巷，來到一戶人家。他讓人敲門，一位老人出來拜見。崔彥武走上廳堂，看著東墻高處，對主人說：『以前我把《法華經》（Saddharma Puṇḍarīka Sūtra）和五隻金釵藏在這裡。經書有七卷，書尾被火燒燬，缺失了幾行字。現在我每次誦經到這裡，心裡就好像失去了什麼一樣。』他命令手下鑿開墻壁檢視，結果完全如他所說。主人哭泣不止。崔彥武贈送了豐厚的禮物后離開了。 唐朝京兆西明寺的律師道宣（人名和寺名）， 是湖州人，隋朝吏部尚書篯申（官名和人名）的兒子。他的母親懷孕時，夢見一位梵僧說：『你懷的孩子，是僧祐律師（人名）。』他十六歲就能背誦《法華經》（Saddharma Puṇḍarīka Sūtra），兩個星期就完全通透。武德年間，他隱居在終南山。他居住的地方缺水，神人指點他，挖地一尺多，泉水就自己涌出來了，因此叫做白泉寺。後來他遷居到豐德寺，人們修習般舟三昧時，感應到群龍前來禮拜，供奉奇異的花果。道宣律師的戒律品德與衆不同，撰寫了《四分律鈔》（Śrāvakabhūmi-sūtra），又撰寫了《內典錄》、《三寶感通錄》、《廣弘明集》、《續高僧傳》。貞觀年間，他隱居在雲室山，人們看見天童侍奉在他左右。在西明寺夜晚行走時，走到臺階邊跌倒了，有一位身穿鎧甲的少年扶住了他。道宣律師問是什麼神，少年說：『我就是毗沙門天王（Vaiśravaṇa）的兒子那吒（Nata）。因為律師您的戒律品德高妙，所以前來護衛。』於是道宣律師廣泛

【English Translation】 English version: He reluctantly lent it to him. The borrower lost the money when his boat capsized, barely escaping with his life. That day, Gong entered his family's treasury and saw the money he had lent out, as wet as if it had been washed in water. Later, upon hearing what had happened, he realized it was a divine manifestation. During the Sui Dynasty, Prince Fanxing of Linyi (name and title of a prince), was blind from a young age. His mother, with compassion, taught him the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) orally. He wore simple clothes, ate vegetarian food, and practiced meditation and recitation without fail. He recited the Lotus Sutra a total of 17,000 times. Later, he passed away in a lotus position, leaving instructions to expose his body in the wilderness. After a long time, his flesh had decayed, but his tongue remained intact, its color like a lotus flower. During the Kaihuang era of the Sui Dynasty, Cui Yanwu (name and official title), the prefect of Weizhou, was inspecting his jurisdiction and came to a certain county. He told his attendants, 'In my previous life, I was a woman in this county, and now I want to go and see.' So he rode his horse into a narrow alley and arrived at a house. He had someone knock on the door, and an old man came out to greet him. Cui Yanwu entered the hall and, looking at a high spot on the east wall, said to the owner, 'In the past, I hid the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and five gold hairpins here. The last few lines of seven volumes of the scripture were burned and lost. Now, whenever I recite the scripture to this point, I feel as if I have lost something.' He ordered his men to break open the wall and check, and everything was exactly as he had said. The owner wept uncontrollably. Cui Yanwu gave him generous gifts and left. During the Tang Dynasty, Lawyer Daoxuan (name and title) of Ximing Temple (temple name) in Jingzhao, was a native of Huzhou, the son of Jian Shen (name and official title), the Minister of Personnel during the Sui Dynasty. When his mother was pregnant, she dreamed of a Brahmin monk who said, 'The one you are carrying is Lawyer Sengyou (name).' At the age of sixteen, he could recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), mastering it completely in two weeks. During the Wude era, he lived in seclusion in Zhongnan Mountain. The place where he lived lacked water, but a divine person pointed it out, and a spring gushed forth from the ground after digging just over a foot, so it was called White Spring Temple. Later, he moved to Fengde Temple. When people practiced the Pratyutpanna Samadhi, they sensed dragons coming to pay homage and offer strange flowers and fruits. Lawyer Daoxuan's precepts and virtues were exceptional. He wrote the 'Annotations on the Four-Part Vinaya' (Śrāvakabhūmi-sūtra), as well as the 'Records of the Inner Canon,' 'Records of the Responses of the Three Jewels,' 'Collection for the Propagation of Light,' and 'Continued Biographies of Eminent Monks.' During the Zhenguan era, he lived in seclusion in Cloud Chamber Mountain, and people saw celestial children attending to him. One night, while walking at Ximing Temple, he stumbled near the steps, and a young man in armor supported him. Lawyer Daoxuan asked what deity he was, and the young man said, 'I am Nata (Nata), the son of the Heavenly King Vaiśravaṇa (Vaiśravaṇa). Because your precepts and virtues are sublime, I have come to protect you.' Thereupon, Lawyer Daoxuan widely

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問佛法之事。神一一言之。授師佛牙並寶掌。表信而隱。干封二年春。感天人來談律相。一日復有一天人來禮謁云。律師當生睹史天宮。持物一本云。是棘林香。十月三日。安坐而化。號南山教主澄照大師。師述法華經序時。韋天以法華尊上。未易冠言。遂稟報十方諸佛。佛皆印可。序始傳。即今弘傳序是也。

唐釋吉藏

姓安。本安息人。祖世移家南海。七歲出家。后受具戒。志在傳燈。法輪繼轉。止京師日嚴寺。開講法華。聞風至者萬計。大業初。寫法華一千部。又別置普賢像。躬對坐禪。觀實相理。武德六年。移住延興寺。異供交至。一日清旦。焚香跏坐而逝。時屬炎暑。色愈鮮白。鑿石瘞于北巖。師平生講法華經。三十餘遍。將終制死不怖論云。死繇生來。宜應泣生。不應怖死。文多不載。

唐釋惠主

始州賈氏。初至京師甘露寺受具。專誦法華。感山神送供。六時行道。鳥獸隨行。似如聽仰。仍為幽顯受菩薩戒。武德中。居香林寺。時陵陽公臨益州。將百餘䭾入寺。就講堂安置。無敢違者。師見穢雜。即入房取錫杖三衣而出。舉杖向諸驢騾。一時倒仆。縣官大驚。執師申狀。陵陽一無所怪。但云。蒙師破慳。深為大利。贈沉香十斤。還京后從受菩薩戒焉。

唐京師大慈恩寺

【現代漢語翻譯】 現代漢語譯本： 有人請教佛法之事，釋吉藏（Shi Jizang）一一作答，並授予他佛牙和寶掌（象徵信物），然後隱退。干封二年春天，他感應到天人前來談論戒律。有一天，又有一位天人前來禮拜，說：『律師您應當往生睹史天宮（Tushita Heaven）。』並留下一本書，說是棘林香。十月三日，釋吉藏安然坐化。後人尊稱他為南山教主澄照大師。釋吉藏撰寫法華經序時，韋天（Weitian）認為法華經至尊至上，不宜輕易加以評論，於是稟報十方諸佛，諸佛都表示認可，序文才得以流傳，也就是現在廣為流傳的序文。

唐代釋吉藏 俗姓安，是安息（Arsacid Empire）人。祖輩遷居南海。七歲出家，後來受具足戒。立志傳揚佛法，使法輪不斷運轉。住在京師日嚴寺時，開講法華經，聞風而來的人數以萬計。大業初年，書寫法華經一千部。又特設普賢菩薩像，親自面對佛像坐禪，觀想實相之理。武德六年，移居延興寺，各種供養紛紛而來。一天清晨，焚香跏趺而坐，安詳圓寂。當時正值炎熱的夏天，但他的臉色卻更加鮮白。人們在北巖鑿石將他安葬。釋吉藏一生講解法華經三十多遍。臨終前著有《死不怖論》，其中寫道：『死由生而來，應該為生而哭泣，不應該害怕死亡。』文中還有很多內容，這裡不再贅述。

唐代釋惠主 俗姓賈，是始州人。最初到京師甘露寺受具足戒。專心誦讀法華經，感得山神送來供養。每天六時精進行道，鳥獸都跟隨在他身後，好像在聽他講經。他還為幽冥界的眾生授菩薩戒。武德年間，居住在香林寺。當時陵陽公（Lingyang Duke）到益州，將一百多頭牲畜帶入寺廟，安置在講堂里，沒有人敢違抗。釋惠主看到講堂被弄得污穢不堪，就回到房間取出錫杖和三衣，走了出來。他舉起錫杖指向那些驢騾，它們立刻倒地不起。縣官大驚，將此事上報。陵陽公卻一點也不怪罪，只是說：『蒙大師破除我的慳吝之心，真是太好了。』於是贈送沉香十斤。回到京城后，陵陽公還向釋惠主求受菩薩戒。

唐京師大慈恩寺

【English Translation】 English version: Someone inquired about the Dharma, and Shi Jizang (Shi Jizang, meaning 'Auspicious Treasury of Release') answered them one by one, bestowing upon them the Buddha's tooth and a precious palm (symbols of faith), and then went into seclusion. In the spring of the second year of the Qianfeng era, he sensed heavenly beings coming to discuss the Vinaya (rules of discipline). One day, another heavenly being came to pay respects, saying, 'Lawyer, you should be reborn in the Tushita Heaven (Tushita Heaven, the fourth of the six heavens of the desire realm).' They left behind a book, saying it was the 'Fragrance of the Thorny Forest.' On the third day of the tenth month, Shi Jizang passed away peacefully in a seated posture. He was later honored as the Master of Nanshan Teaching, Cheng Zhao (Cheng Zhao, meaning 'Clear Illumination'). When Shi Jizang was writing the preface to the Lotus Sutra, Weitian (Weitian, a celestial guardian) believed that the Lotus Sutra was supremely venerable and should not be easily commented upon, so he reported it to all the Buddhas in the ten directions. All the Buddhas approved, and the preface was then allowed to be circulated, which is the preface that is widely circulated today.

Tang Dynasty, Shi Jizang His surname was An, and he was originally from Anxi (Arsacid Empire, an ancient empire in Persia). His ancestors moved to the South Sea. He became a monk at the age of seven and later received full ordination. He was determined to propagate the Dharma and keep the Dharma wheel turning continuously. While residing at Riyan Temple in the capital, he began lecturing on the Lotus Sutra, and tens of thousands of people came to listen. At the beginning of the Daye era, he wrote one thousand copies of the Lotus Sutra. He also specially set up an image of Samantabhadra Bodhisattva, personally facing the Buddha image in meditation, contemplating the principle of true reality. In the sixth year of the Wude era, he moved to Yanxing Temple, and various offerings came pouring in. One clear morning, he burned incense, sat in the lotus position, and passed away peacefully. It was during the hot summer, but his complexion became even fresher and whiter. People carved a stone in the North Cliff to bury him. Shi Jizang lectured on the Lotus Sutra more than thirty times in his life. Before his death, he wrote 'A Treatise on Not Fearing Death,' in which he wrote: 'Death comes from birth, so one should weep for birth, not fear death.' There is much more in the text, which will not be repeated here.

Tang Dynasty, Shi Huizhu His surname was Jia, and he was from Shizhou. He first went to Ganlu Temple in the capital to receive full ordination. He devoted himself to reciting the Lotus Sutra and was rewarded with offerings from the mountain gods. He practiced the Way diligently six times a day, and birds and beasts followed behind him, as if listening to his teachings. He also conferred the Bodhisattva precepts on beings in the unseen realm. During the Wude era, he resided at Xianglin Temple. At that time, the Lingyang Duke (Lingyang Duke, a noble title) went to Yizhou and brought more than a hundred pack animals into the temple, placing them in the lecture hall, and no one dared to disobey. When Shi Huizhu saw that the lecture hall had been defiled, he returned to his room, took out his staff and three robes, and came out. He raised his staff and pointed it at the donkeys and mules, and they immediately fell to the ground. The county official was greatly alarmed and reported the matter. The Lingyang Duke was not at all displeased, but said: 'I am grateful to the master for breaking my stinginess, which is a great benefit.' He then presented ten pounds of agarwood. After returning to the capital, the Lingyang Duke also sought to receive the Bodhisattva precepts from Shi Huizhu.

Tang Dynasty, Daci'en Temple in the Capital

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釋玄奘

姓陳。陳留人。年十一。通誦法華維摩。卓然耿正。貞觀三年。往西域取未至經。抵麹阇國。與諸商渡殑伽河。國俗以人祀天。將戮師以祭。俄大風作。塵沙漲天。晝日晦冥。彼眾以師為聖人。遂得釋。至中天竺。得聞瑜伽師地。入王舍城。從上方戒賢論師。窮探大乘秘奧。日益智證。凡經一百五十餘國。十九年。赍經像歸京師。后譯經論合七十五部。麟德元年二月。與眾辭訣。令左右念彌勒如來。右脅安臥而逝。有異僧奉香涂師體。敕準世尊故事。塔于樊川北原。

唐京師普光寺釋玄琬

姓楊。華陰人。講演法華大乘等。並研核理奧。妙寫幽微。仁壽二年。造丈六釋迦如來金像。至誠冥感。天雨妙華。飛飏狀如雲母。是夕天樂彌空。凌晨乃息。每二月八日戒期。依二十五佛及千轉神咒。潔齋行道。貞觀初。敕皇太子諸王。從師受菩薩戒。左僕射蕭瑀兄弟。每咨法華會三為一之旨。師為剖析。反覆忘疲。右僕射杜如晦遺命。愿為歷劫弟子。每授戒說法。巫覡者輒云。見有異類鬼神。諸方屯聚。如承受相。

唐大慈恩寺釋窺基

姓尉遲。長安人。奘公弟子。通大小乘教。后游五臺。宿西河古寺中。見經軸放光。探之得彌勒上生經。遂援毫作疏。筆鋒得舍利二七粒。紅潤可愛。師

貌碩心慈。隨處化導。東至博陵。講法華經。兼制大疏。嘗造玉文殊菩薩像。寫金字大般若經。俱發神光。爛然盈室。初奘公親授師以瑜伽師地惟識宗。師盡領其妙。海內稱為慈恩法師。時宣律師以弘律感天廚供饌。每薄師三車之玩。不甚加禮。師嘗訪宣。其日過午而天饌不至。師去。天神乃降。宣詰以後時。對曰。適見大乘菩薩在此。翼衛甚嚴。我曹神通。無自而入故爾。宣聞之。始大驚服。

唐攝山棲霞寺釋智聰

住揚州白馬寺。專習三論。尋渡江住安樂寺。值隋亡。思歸無計。隱江浦荻中。誦法華經。七日不饑。恒有四虎馴繞。忽見老翁挾一小艇來曰。請師渡江。聰登艇。四虎蹲伏不肯去。師曰。將無渡耶。虎遂起。即同利涉。抵南岸。艇及老人忽不見。師攜四虎止棲霞寺西。貞觀中。年九十九。端坐逝。虎哀吼而去。

唐蘇州通玄寺釋智琰

吳郡朱氏。年十二。誦通法華。后從秦皇寺延法師進具。德瓶儀缽。深護戒根。武德七年。返舊山。常行法華金光明普賢等懺法。誦法華三千餘遍。講涅槃法華各三十遍。觀經百十遍。苦節彌勤。爐香不爇自焚。罐水空自滿。祥感非一。貞觀八年。示疾。見梵僧手執寶瓶曰。吾無邊光也。卻後凈土稱功德寶王。即我是也。師謂門人曰。無邊光。大

【現代漢語翻譯】 現代漢語譯本：

他相貌莊嚴，內心慈悲。隨處教化引導眾生。東至博陵，講授《法華經》，並撰寫了大量的疏解。曾經塑造玉質的文殊菩薩像，書寫金字的《大般若經》，都發出神奇的光芒，照亮整個房間。當初玄奘（Xuanzang）法師親自傳授他瑜伽師地論和唯識宗的學問，他完全領悟其中的奧妙。海內都稱他為慈恩法師。當時宣律師（Xuan lushi）因為弘揚戒律而感得天廚供養齋飯，每次都輕視慈恩法師的三車玩物，不怎麼以禮相待。慈恩法師曾經拜訪宣律師，那天過了中午而天廚的齋飯沒有送來。慈恩法師離開后，天神才降臨。宣律師責問為何遲到，天神回答說：『剛才看見大乘菩薩在這裡，護衛非常嚴密，我們這些小神通，無法進入。』宣律師聽了，才大為震驚佩服。

唐朝攝山棲霞寺的釋智聰（Shi Zhicong）法師：

住在揚州白馬寺，專門學習三論宗。後來渡江住在安樂寺。遇到隋朝滅亡，想回家卻沒有辦法，就隱居在江浦的蘆葦叢中，誦讀《法華經》，七天不感到飢餓。經常有四隻老虎馴服地圍繞著他。忽然看見一位老翁挾著一隻小船來說：『請法師渡江。』智聰法師登上小船，四隻老虎蹲伏著不肯離去。法師說：『難道你們不渡江嗎？』老虎於是起身，一同順利地渡過江。到達南岸，小船和老翁忽然不見了。法師帶著四隻老虎住在棲霞寺西邊。貞觀年間，九十九歲，端坐而逝。老虎哀嚎著離去。

唐朝蘇州通玄寺的釋智琰（Shi Zhiyan）法師：

是吳郡朱氏人。十二歲時，就能背誦《法華經》。後來跟隨秦皇寺的延法師受具足戒，珍視戒律，守護戒根。武德七年，返回家鄉。經常修持《法華經》、《金光明經》、《普賢經》等懺法。誦讀《法華經》三千多遍，講解《涅槃經》、《法華經》各三十遍，觀《觀經》一百一十遍。苦行非常勤奮，爐香不點自燃，罐中水空自滿。吉祥的感應不止一件。貞觀八年，示現疾病。看見一位梵僧手持寶瓶說：『我是無邊光（Wubian Guang）菩薩，往生凈土后，名為功德寶王（Gongde Baowang），那就是我。』智琰法師告訴弟子們說：『無邊光，大慈悲。』

【English Translation】 English version:

He had a dignified appearance and a compassionate heart. He taught and guided beings everywhere. He went as far east as Boling, where he lectured on the Lotus Sutra and wrote extensive commentaries. He once created a jade statue of Manjushri Bodhisattva and transcribed the Great Perfection of Wisdom Sutra in gold lettering, both of which emitted miraculous light that filled the room. Initially, Master Xuanzang (Xuanzang) personally taught him the Yogacarabhumi-sastra and the Consciousness-Only school, and he fully grasped their essence. He was known throughout the country as Dharma Master Ci'en. At that time, Vinaya Master Xuan (Xuan lushi) received celestial offerings of food due to his promotion of the precepts. He often looked down on Dharma Master Ci'en's three carts of playthings and did not treat him with much respect. Dharma Master Ci'en once visited Vinaya Master Xuan, but the celestial food did not arrive even after noon. After Dharma Master Ci'en left, the celestial beings descended. Vinaya Master Xuan questioned them about the delay, and they replied, 'We just saw a Mahayana Bodhisattva here, whose protection was very strict. Our supernatural powers could not enter.' Upon hearing this, Vinaya Master Xuan was greatly astonished and admired him.

Reverend Zhi Cong (Shi Zhicong) of Qixia Temple on Mount She in the Tang Dynasty:

He resided at Baima Temple in Yangzhou, specializing in the Three Treatise School. Later, he crossed the river and lived at Anle Temple. Encountering the fall of the Sui Dynasty, he had no way to return home and hid in the reeds of Jiangpu, reciting the Lotus Sutra. He did not feel hungry for seven days. Four tigers constantly surrounded him in a tamed manner. Suddenly, he saw an old man with a small boat, saying, 'Please, Master, cross the river.' Zhi Cong boarded the boat, and the four tigers squatted down, unwilling to leave. The Master said, 'Are you not crossing the river?' The tigers then got up and crossed the river smoothly together. Upon reaching the south bank, the boat and the old man suddenly disappeared. The Master took the four tigers and stayed west of Qixia Temple. During the Zhenguan era, at the age of ninety-nine, he passed away in a seated posture. The tigers roared mournfully and left.

Reverend Zhi Yan (Shi Zhiyan) of Tongxuan Temple in Suzhou during the Tang Dynasty:

He was from the Zhu family of Wujun. At the age of twelve, he could recite the Lotus Sutra. Later, he received the full precepts from Dharma Master Yan of Qinhuang Temple, cherishing the precepts and guarding the root of precepts. In the seventh year of the Wude era, he returned to his hometown. He often practiced repentance methods such as the Lotus Sutra, Golden Light Sutra, and Samantabhadra Sutra. He recited the Lotus Sutra more than three thousand times, lectured on the Nirvana Sutra and Lotus Sutra thirty times each, and contemplated the Contemplation Sutra one hundred and ten times. His ascetic practices were very diligent. The incense in the burner ignited on its own without being lit, and the water in the jar filled on its own when empty. Auspicious signs were numerous. In the eighth year of the Zhenguan era, he showed signs of illness. He saw a Brahmin monk holding a treasure vase, saying, 'I am Amitabha (Wubian Guang), and after being reborn in the Pure Land, I will be called King of Merit and Treasure (Gongde Baowang), that is me.' Master Zhi Yan told his disciples, 'Amitabha, great compassion.'

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勢至也。功德寶王。其成佛之號也。繇因言果。余其西歸乎。即趺坐而逝。

唐梓州釋智通

俗陳氏。八歲離俗。專誦法華。尤勤講授。住牛頭山。善持威儀。奉戒貞苦。常有雙鵝依時聽法。講百餘遍。兩度放光。貞觀中示寂。時合寺堂房。變作白色。悉震動。一食頃乃已。

唐天臺法華寺釋智威

縉雲蔣氏。家世業儒。年十八將納婦。路逢梵僧謂曰。少年前身是陳朝僕射徐陵也。因聽智者講法華。親立五愿。一臨終正念。二不墮三塗。三人中託生。四童真出家。五不墮流俗之僧。今日何意。欲違昔誓。師聞已遂感悟。不復還家。即往國清投章安為師。咨受心要。定慧俱發。即證法華三昧。上元元年。欲卜勝地說法。執錫而誓曰。錫止處。即吾住所。其錫自國清飛至蒼嶺普通山。可五百里。以地隘不容廣眾。凌空再擲。至軒轅煉丹山。師乃戾止。剪棘刈茅。晝講夜禪。手寫經典。學者子來日眾。分九處居之。於是名其他曰法華。師骨法古秀。每登座。有紫雲覆頂。狀如寶蓋。鳥雀旁止。馴狎非常。自法華寺至仙居上坂。約八十里。師每日往返。齋粥禪講。未嘗少違。咸謂師有神足通云。永隆元年。坐化。異香七日不歇。時號法華尊者。

唐釋慧達

太原人。專誦法華。五千余遍

【現代漢語翻譯】 現代漢語譯本：勢至菩薩（Mahāsthāmaprāpta，音譯，意為大勢已至），又名功德寶王，這是他成佛之後的稱號。這是從他往昔的因地修行推斷他未來的果位。他大概是要往生西方極樂世界了吧。說完就結跏趺坐而逝世了。

唐朝梓州（今四川三臺）的釋智通法師：

俗家姓陳，八歲就離開了世俗生活，專心誦讀《法華經》。尤其勤奮地講授此經。住在牛頭山，善於保持威儀，嚴守戒律，生活清苦。常有兩隻鵝按時來聽他講法。他講《法華經》一百多遍，曾兩次放出光明。貞觀年間圓寂，當時整個寺院的殿堂房屋都變成白色，並且全部震動，持續了大約一頓飯的時間才停止。

唐朝天臺法華寺的釋智威法師：

縉雲（今浙江縉雲）人，俗家姓蔣，世代以儒學為業。十八歲時將要迎娶妻子，在路上遇到一位僧人對他說：『年輕人，你的前身是陳朝的僕射（官名）徐陵。因為聽智者大師講《法華經》，親自立下五條誓願：一是臨終時保持正念，二是不墮入三惡道（地獄、餓鬼、畜生），三是投生為人，四是童真出家，五是不墮入庸俗的僧侶之列。今天你為何要違背過去的誓言呢？』智威法師聽后深受感悟，不再回家，立即前往國清寺，拜章安大師為師，請教並接受佛法的心要，從而定力與智慧同時生髮，證得了法華三昧（一種禪定境界）。上元元年，他想選擇一個好的地方說法，手持錫杖發誓說：『錫杖停止的地方，就是我居住的地方。』他的錫杖從國清寺飛到蒼嶺普通山，大約五百里。因為那裡地方狹窄，容不下眾多的人，他又凌空再次投擲錫杖，錫杖飛到軒轅煉丹山。智威法師於是前往那裡居住，砍除荊棘茅草，白天講經，夜晚禪修，手寫佛經。前來學習的人日益增多，於是分九個地方居住。因此將寺廟命名為法華寺。智威法師的骨骼清奇秀美，每次登上講座，都有紫色的雲彩覆蓋在他的頭頂，形狀像寶蓋。鳥雀在他旁邊停留，非常馴服。從法華寺到仙居上坂，大約八十里，智威法師每天往返，進行齋戒、粥飯、禪修、講經，從未稍有違背。人們都說他有神足通（一種神通）。永隆元年，坐化圓寂。奇異的香味七天都沒有消散。當時人們稱他為法華尊者。

唐朝釋慧達法師：

太原人，專心誦讀《法華經》五千多遍。

【English Translation】 English version: Mahāsthāmaprāpta (meaning 'Great Strength Arrived'), also known as Gōngdé Bǎo Wáng (King of Merits and Treasures), is his title after becoming a Buddha. This is inferring his future fruition from his past causes in practice. He is probably going to be reborn in the Western Pure Land of Ultimate Bliss. After saying this, he sat in the lotus position and passed away.

The Venerable Zhìtōng of Zizhou (present-day Santai, Sichuan) in the Tang Dynasty:

His lay surname was Chén. He left the secular life at the age of eight, dedicating himself to reciting the Lotus Sutra. He was especially diligent in lecturing on it. He resided on Niútóu Mountain, was skilled in maintaining dignified conduct, strictly observed the precepts, and lived a pure and austere life. Two geese would regularly come to listen to his lectures on time. He lectured on the Lotus Sutra more than a hundred times and emitted light twice. He passed away during the Zhenguan era. At that time, the halls and rooms of the entire monastery turned white and all shook, lasting for about the time it takes to eat a meal before stopping.

The Venerable Zhìwēi of Tiāntái Fahua Temple in the Tang Dynasty:

He was from Jìnyún (present-day Jinyun, Zhejiang), with the lay surname Jiǎng. His family had been engaged in Confucian studies for generations. At the age of eighteen, when he was about to marry, he met a Buddhist monk on the road who said to him, 'Young man, your previous life was Xú Líng, a Púshè (official title) of the Chen Dynasty. Because you listened to the Master Zhìzhě lecturing on the Lotus Sutra, you personally made five vows: first, to maintain right mindfulness at the time of death; second, not to fall into the three evil realms (hell, hungry ghosts, animals); third, to be reborn as a human; fourth, to leave home as a celibate; and fifth, not to fall into the ranks of mediocre monks. Why do you want to violate your past vows today?' After hearing this, Venerable Zhìwēi was deeply moved and did not return home. He immediately went to Guoqing Temple and took Master Zhāng'ān as his teacher, requesting and receiving the essence of the Dharma, thereby developing both concentration and wisdom simultaneously, and attained the Lotus Samādhi (a state of meditative absorption). In the first year of the Shangyuan era, he wanted to choose a good place to preach the Dharma, holding his staff and vowing, 'The place where the staff stops will be where I reside.' His staff flew from Guoqing Temple to Cānglǐng Putong Mountain, about five hundred lǐ. Because the place was narrow and could not accommodate many people, he threw the staff into the air again, and it flew to Xuānyuán Liàndān Mountain. Venerable Zhìwēi then went there to reside, cutting away thorns and weeds, lecturing during the day and meditating at night, and hand-copying Buddhist scriptures. The number of people coming to study increased day by day, so they lived in nine different places. Therefore, the temple was named Fahua Temple. Venerable Zhìwēi's bones were refined and beautiful. Every time he ascended the seat, purple clouds covered his head, shaped like a jeweled canopy. Birds perched beside him, very tame. From Fahua Temple to Xianju Shangban, about eighty lǐ, Venerable Zhìwēi traveled back and forth every day, performing vegetarian meals, porridge, meditation, and lecturing, never deviating even slightly. People all said that he had divine powers (Siddhi). In the first year of the Yonglong era, he passed away in meditation. The strange fragrance did not dissipate for seven days. At that time, people called him the Lotus Venerable.

The Venerable Huìdá of the Tang Dynasty:

He was from Taiyuan and dedicated himself to reciting the Lotus Sutra more than five thousand times.

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。行坐威儀。誦聲不輟。存愛物命。每一步履。直視低身。地有蟲豸。必回身而避。或問之。師曰。斯之與我。升沉不定。彼或先成正覺。何敢妄輕之耶。貞觀八年。坐逝。經五宿。顏色如初。

唐雍州醴泉寺釋遺俗

誦法華數千遍。貞觀中。因疾。告友人慧廓禪師曰。某生平誦經。意希有驗。若生善道。當舌根不壞。可埋十年發視。若壞。知誦經無功。不壞。則為起一塔。令人信向。言訖而寂。后十年啟視。舌果不壞。慕道者如市。眾為起塔于甘谷崖。前後諸釋。以誦法華。得舌根不壞者甚眾。茲不盡錄。

唐京兆大慈恩寺釋義忠

襄垣尹氏。二十登戒。聞長安基法師新造法華義疏。即詣講肆。未極五年。通法華無垢稱二經。及惟識等五論。乃著法華經鈔二十卷。同輩見之。無不首伏。每行道時。面向西北。冥心內觀。愿見慈氏。一日晨興澡漱。忽香云滿空。師仰視合掌曰。凡濁比丘。乃煩大聖躬來接引。言訖而化。

唐釋法融

姓韋。潤州延陵人。年十九。入茅山依炅法師。二十年專精不懈。後於牛頭山幽棲寺北巖下。別立茅茨。禪誦為業。山素多虎。樵蘇絕跡。師入后。往還無阻。又有群鹿繞室聽伏。貞觀中。于巖下講法華經。爾時素雪滿階。于凝冰內。見花二莖。狀如

【現代漢語翻譯】 現代漢語譯本： 『行住坐臥皆有威儀，誦經之聲從不間斷，心懷慈愛珍惜生命。每一步都目光端正，身體微傾，如果地上有蟲子，必定轉身避開。』有人問他原因，師父說：『這些生命與我一樣，都在輪迴中升沉不定，或許它們會先於我成就正覺，我怎敢輕視它們呢？』貞觀八年，他坐化圓寂。經過五天，顏色還像原來一樣。

唐雍州醴泉寺的釋遺俗

誦讀《法華經》數千遍。貞觀年間，因病，告訴友人慧廓禪師說：『我一生誦經，希望得到驗證。如果能往生善道，應當舌根不壞。可以埋葬十年後挖出來看，如果壞了，就知道誦經沒有功效；如果不壞，就為我建一座塔，使人信奉。』說完就去世了。十年後挖出來看，舌頭果然沒有腐壞。仰慕佛道的人像趕集一樣。大家在甘谷崖為他建塔。前後有很多僧人，因為誦讀《法華經》，得到舌根不壞的，非常多，這裡就不全部記載了。

唐京兆大慈恩寺的釋義忠

襄垣尹氏，二十歲時受戒。聽說長安基法師新造了《法華經義疏》，就去聽講。不到五年，通達了《法華經》、《維摩詰經》兩部經典，以及《唯識》等五部論著。於是撰寫了《法華經鈔》二十卷，同輩們看了，沒有不佩服的。每次繞佛時，面向西北方，靜心內觀，希望見到彌勒菩薩（慈氏）。一天早晨起來洗漱后，忽然香云佈滿天空。義忠法師仰頭合掌說：『我這樣凡俗的比丘，竟然勞煩大聖親自來接引。』說完就圓寂了。

唐釋法融

姓韋，是潤州延陵人。十九歲時，到茅山依止炅法師。二十年專心精進，從不懈怠。後來在牛頭山幽棲寺北巖下，另外搭建茅屋，以禪修誦經為事業。牛頭山向來有很多老虎，樵夫都不敢進入。法融禪師進入后，來往沒有阻礙。還有一群鹿圍繞著他的茅屋，安靜地趴在那裡聽他誦經。貞觀年間，他在巖下講解《法華經》。當時白雪覆蓋臺階，在凝結的冰里，看見兩株花，形狀像蓮花。

【English Translation】 English version: His conduct, whether walking, standing, sitting, or lying down, was always dignified. The sound of his chanting never ceased. He cherished all living beings. With every step, he looked straight ahead and lowered his body. If there were insects on the ground, he would always turn aside to avoid them. Someone asked him why, and the master replied, 'These beings and I are both subject to the ups and downs of samsara. Perhaps they will attain perfect enlightenment before I do. How dare I treat them lightly?' In the eighth year of the Zhenguan era, he passed away in a seated posture. After five days, his complexion remained as fresh as before.

The Venerable Yisu of Liquan Temple in Yongzhou during the Tang Dynasty

He recited the Lotus Sutra thousands of times. During the Zhenguan era, due to illness, he told his friend, the Chan Master Huikuo, 'Throughout my life, I have recited the sutras, hoping for a sign. If I am reborn in a good realm, my tongue should remain intact. You may bury me and exhume my body after ten years to examine it. If it has decayed, then you will know that my recitation of the sutras was without merit. If it remains intact, then build a stupa for me, so that people may have faith.' After saying this, he passed away. Ten years later, they exhumed his body and found that his tongue was indeed intact. Those who admired the Way flocked to the site like a marketplace. The community built a stupa for him at Gangu Cliff. Many monks before and after him, through reciting the Lotus Sutra, also attained the incorruptibility of their tongues. These are too numerous to record completely here.

The Venerable Yizhong of Daci'en Temple in Jingzhao during the Tang Dynasty

Yin of Xiangyuan, he took the precepts at the age of twenty. Hearing that Dharma Master Ji in Chang'an had newly composed a commentary on the Lotus Sutra, he went to attend his lectures. In less than five years, he became proficient in the Lotus Sutra (Fahua Jing), the Vimalakirti Sutra (Wugoucheng Jing), and the five treatises including Vijnaptimatrata (Weishi). He then wrote a commentary on the Lotus Sutra in twenty volumes. His peers, upon seeing it, were all filled with admiration. Every time he circumambulated the Buddha, he faced northwest, meditating inwardly, hoping to see Maitreya Bodhisattva (Cishi). One morning, after washing and rinsing, fragrant clouds suddenly filled the sky. The master looked up, put his palms together, and said, 'That a common, defiled bhikkhu should trouble the Great Sage to personally come and receive him!' After saying this, he passed away.

The Venerable Farong of the Tang Dynasty

His surname was Wei, and he was a native of Yanling in Runzhou. At the age of nineteen, he entered Mount Mao and relied on Dharma Master Jiong. For twenty years, he was diligent and unremitting. Later, at the northern cliff of Youqi Temple on Mount Niutou, he built a separate thatched hut and made Chan practice and sutra recitation his occupation. Mount Niutou had always been infested with tigers, and woodcutters had abandoned it. After the master entered, he traveled back and forth without hindrance. There was also a herd of deer that gathered around his hut, listening quietly. During the Zhenguan era, he lectured on the Lotus Sutra at the foot of the cliff. At that time, the steps were covered with white snow, and within the frozen ice, two flower stalks were seen, shaped like lotuses.

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芙蓉。燦然金色。七日乃滅。

唐蒲州釋法徹

絳州人。少勤苦。通法華經。常以是經誘化一切。邑有孤山。師依而結業。創立蘭若。地本高險。向絕泉源。師積歲崇道。一旦清泉迸出。刺史房仁裕申請寺額。即以陷泉名之。嘗于道中遇一癩者。引至山中。為鑿穴給食。令誦法華。癩者素不識字。加又頑鈍。句句授之。終不辭倦。至第六卷。癩病漸愈。經完。眉須復生。膚已如故。

唐韶州南華寺釋法達

洪州人。七歲出家。長誦法華。后詣曹溪禮六祖。祖問。汝誦此經。以何為宗。師云。但依文念。豈知宗趣。祖令取經展誦。師即高聲誦至譬喻品。祖曰。止。此經以因緣出世為宗。經云。以一大事因緣。出現於世。一大事者。佛之知見也。若能于相離相。于空離空。一念心開。是為開佛知見。汝當信。佛知見者。即汝自心。更無別物。莫向外求。與佛無二。乃說偈曰。心迷法華轉。心悟轉法華。誦經久不明。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞不覺悲泣。亦以偈贊。有經誦三千部。曹溪一句亡之語。從此頓悟玄旨。

唐釋法璇

開元中。于天童山東麓。建精舍棲止。后移居西南隅之多寶塔。日誦法華經。感天童躡云升降。捧食來供。遇夜則

【現代漢語翻譯】 現代漢語譯本：芙蓉花，燦爛的金黃色，七日後凋謝。

唐朝蒲州（今山西永濟）的釋法徹（法師名）：

絳州（今山西新絳）人。年少時勤奮刻苦，精通《法華經》。常以這部經書來引導教化眾人。邑中有一座孤山，法師依山結廬修行，創立蘭若（小寺廟）。此地原本地勢高峻險要，向來沒有泉水。法師多年精進修道，一旦清泉忽然涌出。刺史房仁裕上報申請寺廟匾額，就以『陷泉』命名。法師曾經在路上遇到一個身患癩病的人，便將他帶到山中，為他鑿洞居住並供給食物，讓他誦讀《法華經》。癩病人向來不識字，而且又愚笨遲鈍，法師一句一句地教他，始終不辭辛勞。到第六卷時，癩病逐漸好轉。經書誦完，眉毛鬍鬚重新長出，面板已經恢復如初。

唐朝韶州（今廣東韶關）南華寺的釋法達（法師名）：

洪州（今江西南昌）人。七歲出家，擅長誦讀《法華經》。後來前往曹溪（今廣東韶關南華寺所在地）拜見六祖慧能（禪宗六祖）。六祖問道：『你誦讀這部經，以什麼作為宗旨？』法達回答說：『只是依照經文唸誦，哪裡知道什麼宗旨意趣？』六祖讓他取出經書展開誦讀。法達隨即高聲誦讀到《譬喻品》。六祖說：『停下。這部經以因緣出世作為宗旨。經中說：『以一大事因緣，出現於世。』這一大事，就是佛的知見啊。如果能夠于諸相離相，于空離空，一念之間心開悟解，這就是開啟佛的知見。你應該相信，佛的知見，就是你自己的心，更沒有其他的東西。不要向外尋求，與佛沒有差別。』於是說偈語道：『心迷之時被《法華經》所轉，心悟之時則能轉《法華經》。誦經很久卻不明白經義，與經義反而成了仇家。沒有妄念的念就是正念，有妄念的念就成了邪念。有和無都不去計較，才能長久駕馭著白牛車（比喻大乘佛法）。』法達聽了，不禁悲傷哭泣，也用偈語讚歎說：『有經雖然誦了三千部，在曹溪一句開示中全部消亡。』從此頓悟了玄妙的旨意。

唐朝釋法璇（法師名）：

開元年間，在天童山（今浙江寧波）東麓，建造精舍居住。後來移居到西南角的多寶塔。每日誦讀《法華經》，感得天童（護法神）腳踩祥雲升降，捧著食物前來供養。到了夜晚，就……

【English Translation】 English version: Hibiscus, brilliantly golden, fades away after seven days.

釋法徹 (Shì Fǎchè, a monk's name) of Puzhou (蒲州, modern Yongji, Shanxi) in the Tang Dynasty:

A native of Jiangzhou (絳州, modern Xinjiang, Shanxi). He was diligent and hardworking in his youth, and well-versed in the Lotus Sutra (法華經, Fǎ Huá Jīng). He often used this sutra to guide and transform all beings. There was a solitary mountain in the county, where the master relied on to establish a hermitage (蘭若, lán ruò, small temple). The land was originally high and dangerous, with no source of water. The master cultivated the Way for many years, and suddenly a clear spring gushed forth. The prefect 房仁裕 (Fáng Rényù) reported and applied for a temple plaque, which was named 'Trapped Spring' (陷泉, Xiàn Quán). He once encountered a leper on the road, whom he led to the mountain, carved a cave for him to live in, and provided him with food, instructing him to recite the Lotus Sutra. The leper was illiterate and dull-witted, so the master taught him sentence by sentence, never tiring. By the sixth chapter, the leprosy gradually healed. After the sutra was completed, his eyebrows and beard grew back, and his skin was restored to its original state.

釋法達 (Shì Fǎdá, a monk's name) of Nanhua Temple (南華寺, Nánhuá Sì) in Shaozhou (韶州, modern Shaoguan, Guangdong) in the Tang Dynasty:

A native of Hongzhou (洪州, modern Nanchang, Jiangxi). He became a monk at the age of seven and was skilled in reciting the Lotus Sutra. Later, he went to Caoxi (曹溪, modern location of Nanhua Temple in Shaoguan, Guangdong) to pay respects to the Sixth Patriarch Huineng (六祖慧能, Liùzǔ Huìnéng, the Sixth Patriarch of Zen Buddhism). The Sixth Patriarch asked, 'What is the principle of your recitation of this sutra?' Fada replied, 'I only recite according to the text, how would I know the principle and meaning?' The Sixth Patriarch asked him to take out the sutra and recite it. Fada then recited aloud to the Parable chapter (譬喻品, Pìyù Pǐn). The Sixth Patriarch said, 'Stop. This sutra takes the appearance in the world due to causes and conditions as its principle. The sutra says, 'To appear in the world for one great cause and condition.' This one great cause is the knowledge and vision of the Buddha. If one can be separate from forms in forms, separate from emptiness in emptiness, and open one's mind in a single thought, this is to open the knowledge and vision of the Buddha. You should believe that the knowledge and vision of the Buddha is your own mind, and there is nothing else. Do not seek externally, there is no difference from the Buddha.' Then he said in a verse: 'When the mind is deluded, it is turned by the Lotus Sutra; when the mind is enlightened, it can turn the Lotus Sutra. Reciting the sutra for a long time without understanding its meaning, one becomes an enemy of the meaning. The thought without thoughts is the right thought; the thought with thoughts becomes the wrong thought. If one does not calculate existence and non-existence, one can forever ride the white ox cart (白牛車, bái niú chē, metaphor for Mahayana Buddhism).' Upon hearing this, Fada could not help but weep with sorrow, and also praised with a verse: 'Although I have recited the sutra three thousand times, all is lost in one sentence from Caoxi.' From then on, he suddenly awakened to the profound meaning.

釋法璇 (Shì Fǎxuán, a monk's name) of the Tang Dynasty:

During the Kaiyuan era (開元, Kāiyuán, era name of Emperor Xuanzong of Tang), he built a hermitage at the eastern foot of Mount Tiantong (天童山, Tiāntóng Shān, modern Ningbo, Zhejiang) to reside in. Later, he moved to the Many Treasures Pagoda (多寶塔, Duōbǎo Tǎ) in the southwest corner. He recited the Lotus Sutra daily, and was rewarded with the descent of Tiantong (天童, Tiāntóng, a Dharma protector deity) on auspicious clouds, bringing food to offer. At night, then...

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繞塔行道。人遙見師身。與塔之相輪等。時號為太白禪師。

唐洛京聖善寺釋無畏

本中印度人也。梵名輸波迦羅。生有神資。十三讓國出家。道德名稱。為天竺冠。南至海濵。遇殊勝招提。得法華三昧。所至講法。恒多異相。后附商舶游諸國。密修禪誦。口放白光。時中印度大旱。師為冥祈。俄見觀音在日輪中。手執軍持。注水于地。時眾欣感。得未曾有。將游震旦。以駝負經。駝沒于河。師亦隨入。止龍宮三宿。為宣法要。及出。所載梵夾。不濕一字。開元四年至長安。敕住西明寺。譯出虛空藏及大毗盧遮那等經。嘗亢旱。上遣祈雨。師盛一缽水。梵言數百。須臾。有物如蚪。矯首水面。頃之有白氣自缽起。若一疋素。翻空而上。風霆晦暝。大雨如傾。又嘗霪雨逾時。師捏泥媼五軀。作梵語咒之。即刻而霽。

唐東陽清泰寺釋玄朗

姓傅氏。梁雙林大士六世孫。幼出家。弱冠納戒。聞天臺一宗。盛弘止觀。詣東陽天官寺。謁慧威法師。修法華三昧。身厭人寰。志棲林壑。惟十八種十二頭陀。隱左溪巖。四十餘年。晏居一室。自以為法界之寬。嘗于殿壁繪觀音賓頭盧像。焚香斂念。感五色神光。輝映一室。道俗俱瞻。嘆未曾有。天寶十三年示寂。時號左溪尊者。

唐臺山國清寺釋湛

【現代漢語翻譯】 現代漢語譯本： 繞著佛塔行走。人們遠遠地看見禪師的身形，與佛塔的相輪高度相等。當時人們稱他為太白禪師。 唐朝洛京聖善寺的釋無畏（Śūbhakarasiṃha）， 是中印度人。他的梵文名字是輸波迦羅（Śūbhakarasiṃha）。他天生具有神異的資質，十三歲時就放棄王位出家。他的道德和名聲，是天竺的第一。他南行至海邊，遇到殊勝的寺院，在那裡得到了《法華三昧》。他所到之處講經說法，常常出現奇異的景象。後來他搭乘商船遊歷各國，秘密地修習禪定和誦經，口中放出白光。當時中印度大旱，禪師暗中祈禱，忽然看見觀音菩薩在日輪之中，手持軍持（kuṇḍikā，水瓶），向地上注水。當時眾人欣喜感動，感到前所未有。他將要遊歷震旦（中國），用駱駝馱著經書。駱駝陷入河中，禪師也跟著進入。他在龍宮住了三個晚上，為龍王宣講佛法要義。等到出來時，所載的梵文經卷，沒有一字被水浸濕。開元四年到達長安，皇帝下令他住在西明寺，翻譯出了《虛空藏經》和《大毗盧遮那經》等經典。曾經遇到大旱，皇帝派遣他祈雨。禪師盛滿一缽水，用梵語唸誦數百遍。一會兒，有東西像蝌蚪一樣，抬起頭在水面上。不久，有白氣從缽中升起，像一匹白色的絲綢，翻滾著升上天空。頓時風雷交加，天色昏暗，下起了傾盆大雨。又曾經連綿陰雨持續不斷，禪師捏了五個泥做的老婦人，用梵語唸咒，立刻就放晴了。 唐朝東陽清泰寺的釋玄朗， 姓傅，是梁朝雙林大士的六世孫。他從小就出家，二十歲時受具足戒。聽說天臺宗盛行止觀，就前往東陽天官寺，拜見慧威法師，修習《法華三昧》。他厭倦人世，立志隱居山林。於是遵循十八種十二頭陀行，隱居在左溪巖四十多年。他安靜地住在一間屋子裡，自認為法界寬廣無邊。他曾經在殿壁上繪製觀音菩薩和賓頭盧尊者（Piṇḍola，佛陀的弟子）的畫像，焚香集中意念，感得五色神光，照耀整個房間。道士和俗人都瞻仰，讚歎前所未有。天寶十三年圓寂，當時人們稱他為左溪尊者。 唐朝臺山國清寺的釋湛。

【English Translation】 English version: Walking around the pagoda. People saw the master's figure from afar, equal in height to the finial of the pagoda. At that time, he was called Zen Master Taibai. The Śramaṇa Wuwei (Śūbhakarasiṃha) of the Shengshan Temple in Luoyang of the Tang Dynasty, was originally from Central India. His Sanskrit name was Śūbhakarasiṃha. He was born with divine endowments, and at the age of thirteen, he renounced his kingdom to become a monk. His virtue and reputation made him the foremost in India. He traveled south to the seashore, where he encountered an extraordinary monastery and attained the Samadhi of the Lotus Sutra. Wherever he went to preach the Dharma, miraculous signs often appeared. Later, he traveled to various countries on merchant ships, secretly practicing meditation and chanting scriptures, emitting white light from his mouth. At that time, there was a severe drought in Central India. The master secretly prayed, and suddenly saw Avalokiteśvara Bodhisattva in the sun disc, holding a kuṇḍikā (water bottle) and pouring water onto the ground. The people were delighted and moved, feeling something unprecedented. He was about to travel to Zhendan (China), carrying scriptures on a camel. The camel sank into the river, and the master also entered with it. He stayed in the Dragon Palace for three nights, expounding the essentials of the Dharma to the Dragon King. When he came out, not a single word of the Sanskrit scriptures he carried was wet. In the fourth year of the Kaiyuan era, he arrived in Chang'an, and the emperor ordered him to reside in the Ximing Temple, where he translated scriptures such as the Ākāśagarbha Sūtra and the Mahāvairocana Sūtra. Once, during a severe drought, the emperor sent him to pray for rain. The master filled a bowl with water and chanted hundreds of times in Sanskrit. After a while, something like a tadpole raised its head on the surface of the water. Soon, white vapor rose from the bowl, like a bolt of white silk, swirling upwards into the sky. Immediately, thunder and lightning roared, the sky darkened, and a torrential rain poured down. Another time, when continuous rain persisted for a long time, the master molded five clay figures of old women and chanted mantras in Sanskrit, and the rain stopped instantly. The Śramaṇa Xuanlang of Qingtai Temple in Dongyang of the Tang Dynasty, whose surname was Fu, was the sixth-generation descendant of the Great Master Shuanglin of the Liang Dynasty. He became a monk at a young age, and received the full precepts at the age of twenty. Hearing that the Tiantai school was flourishing in the practice of cessation and contemplation (止觀, zhǐ guān), he went to Tianguan Temple in Dongyang to visit Dharma Master Huiwei and practice the Samadhi of the Lotus Sutra.厭倦人寰 He grew weary of the human world and aspired to live in the forests and valleys. Thus, he followed the eighteen kinds of twelve dhūta practices (頭陀, tóu tuó) and lived in seclusion in Zuoqi Rock for more than forty years. He lived quietly in a room, considering the Dharma realm to be vast and boundless. He once painted images of Avalokiteśvara Bodhisattva and the Arhat Piṇḍola (賓頭盧, Bīntóulú) on the walls of the hall, and as he burned incense and concentrated his mind, he sensed five-colored divine light illuminating the entire room. Both Daoists and laypeople gazed in admiration, marveling at something unprecedented. He passed away in the thirteenth year of the Tianbao era, and at that time, people called him Venerable Zuoqi. The Śramaṇa Zhan of Guoqing Temple on Mount Tiantai in the Tang Dynasty.

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然

荊溪戚氏。年二十。受經於左溪朗禪師。溪大驚異。嘗夢披僧服。掖二輪游大河中。左溪曰。嘻。汝當以止觀二法。度群生於生死淵乎。乃授以所傳止觀。天寶七載。始解儒服出家。詣吳開元寺。敷行妙法。乃祖述所傳章句。凡數十萬言。大弘一心三觀之教。常與江淮名僧四十人。同禮五臺。清涼觀師帥徒千指迎送。時皆稱歎。有不空三藏門人含光。白師曰。頃從不空遊歷天竺。遇梵僧云。聞大唐有天臺教宗。可以識偏圓。簡邪正。明止觀。可譯之至此土耶。師聞之。嘆曰。可謂中國失法。求之四維。晚歸臺嶺。建中二年二月。示眾曰。夫一念無相謂之空。無法不備謂之假。不一不異謂之中。在凡為三因。在聖為三德。自利利人。在此而已。言訖。隱幾而化。所著法華釋簽疏記等。盛行於世。

唐越州大曆寺釋神邕

諸暨蔡氏。十二入道。依左溪朗禪師。習天臺止觀。法華玄疏。五夏敷演。吳會間學者云從。天寶中。游長安。居安國寺。后東歸出襄漢。有著作郎韋子春者。學贍氣剛。師與之酬抗。子春折服。中書舍人苑咸嘆曰。師可謂塵外摩尼。論中師子。時人以為能言。

唐佛隴釋道暹

遍覽百家。彌精法華。大曆年中。入京弘化。盛有著述。能于虛空遊行往來。時謂有神足證

【現代漢語翻譯】 現代漢語譯本： 荊溪戚氏，年方二十，在左溪朗禪師處學習佛經。左溪禪師對此感到非常驚異。戚氏曾夢見自己身披僧服，腋下夾著兩個輪子在大河中游動。左溪禪師說：『嘻！你應當用止觀二法，度脫眾生於生死苦海之中啊！』於是將自己所傳的止觀法門傳授給他。天寶七年，荊溪戚氏才脫下儒服出家，前往吳地開元寺，宣講妙法。他繼承並闡述左溪禪師所傳的章句，總計有數十萬言，大力弘揚一心三觀的教義。他曾與江淮一帶的四十位名僧，一同前往五臺山朝拜。清涼觀的法師率領上千名弟子迎接他們，當時的人都讚歎不已。有不空三藏（Amoghavajra，唐代密宗翻譯家）的弟子含光，對荊溪戚氏說：『我近來跟隨不空三藏遊歷天竺，遇到一位梵僧說，聽說大唐有天臺教宗，可以辨識偏圓之理，簡別邪正之說，闡明止觀之法，可以翻譯到這裡嗎？』荊溪戚氏聽了，感嘆道：『這真可謂是中國失法，反而要到四方去尋求啊！』晚年回到天臺山，建中二年二月，對眾人說：『所謂一念無相，就叫做空；沒有哪一種法不具備，就叫做假；不一不異，就叫做中。在凡夫是三因佛性，在聖人是三德法身。自利利他，就在於此而已。』說完，靠著幾案圓寂。他所著的《法華釋簽疏記》等，在世間廣為流傳。

唐越州大曆寺釋神邕

諸暨蔡氏，十二歲入道，依止左溪朗禪師，學習天臺止觀、《法華玄義》。五年的時間裡，他不斷地敷演講解，吳會一帶的學者像云一樣聚集而來。天寶年間，他遊歷長安，居住在安國寺。後來東歸，又出遊襄漢。有著作郎韋子春，學識淵博，氣概剛強，神邕與他辯論，韋子春被折服。中書舍人苑咸感嘆道：『神邕法師真可謂是塵世之外的摩尼寶珠，論辯之中的獅子啊！』當時的人都認為他很善於言辭。

唐佛隴釋道暹

廣泛閱讀百家之書，更加精通《法華經》。大曆年間，進入京城弘揚佛法，有很多著作。他能夠在虛空中自由往來，當時的人認為他證得了神足通。

【English Translation】 English version: Jingxi Qishi, at the age of twenty, studied scriptures under Zen Master Zuoqi Lang. Zuoqi was greatly surprised by this. Qishi once dreamed of wearing a monk's robe, with two wheels under his arms, swimming in a great river. Zuoqi said, 'Alas! You should use the two methods of cessation and contemplation (止觀, zhǐ guān) to deliver sentient beings from the abyss of birth and death!' Thereupon, he imparted to him the cessation and contemplation methods he had transmitted. In the seventh year of the Tianbao era, Jingxi Qishi finally took off his Confucian robes and became a monk, going to Kaiyuan Temple in Wu to expound the wonderful Dharma. He inherited and elaborated on the chapters and sentences transmitted by Zen Master Zuoqi, totaling hundreds of thousands of words, vigorously promoting the doctrine of the One Mind Three Contemplations (一心三觀, yīxīn sān guān). He once went to Mount Wutai with forty famous monks from the Jianghuai area to pay homage. The master of Qingliang Monastery led thousands of disciples to welcome them, and people at the time praised them endlessly. Hanguang, a disciple of Amoghavajra (不空三藏, Bùkōng Sānzàng, a Tang Dynasty Esoteric Buddhist translator), said to Jingxi Qishi, 'Recently, I traveled to India with Amoghavajra and met a Brahmin monk who said that he had heard that the Tiantai school (天臺教宗, Tiāntāi jiāozōng) existed in the Great Tang, which could distinguish between partial and complete principles, differentiate between heterodox and orthodox views, and elucidate the methods of cessation and contemplation. Could it be translated and brought here?' Jingxi Qishi, upon hearing this, sighed and said, 'It can be said that China has lost the Dharma and must seek it in all directions!' In his later years, he returned to Mount Tiantai. In the second year of the Jianzhong era, in the second month, he said to the assembly, 'What is called emptiness is the absence of any characteristic in a single thought; what is called provisional existence is the completeness of every dharma; what is called the middle way is neither one nor different. In ordinary beings, it is the three causes of Buddhahood; in sages, it is the three virtues of the Dharma body. Benefiting oneself and benefiting others lies solely in this.' After speaking, he passed away leaning on his desk. His works, such as the commentaries on the Profound Meaning of the Lotus Sutra (法華釋簽疏記, Fǎhuá Shìqiān Shūjì), are widely circulated in the world.

The Venerable Shenyong of Dali Temple in Yuezhou during the Tang Dynasty

Cai of Zhuji entered the Way at the age of twelve, relying on Zen Master Zuoqi Lang to study the Tiantai cessation and contemplation and the Profound Meaning of the Lotus Sutra (法華玄疏, Fǎhuá Xuánshū). For five years, he continuously expounded and explained, and scholars from the Wu and Hui areas gathered like clouds. During the Tianbao era, he traveled to Chang'an and resided in Anguo Temple. Later, he returned east and traveled to Xianghan. Wei Zichun, a literary official, was erudite and had a strong spirit. Shenyong debated with him, and Wei Zichun was subdued. Yuan Xian, a secretary of the Central Secretariat, exclaimed, 'Venerable Shenyong can truly be called a Mani jewel beyond the dust, a lion among debaters!' People at the time considered him to be very eloquent.

The Venerable Daoxian of Folong during the Tang Dynasty

He extensively read the books of a hundred schools and became even more proficient in the Lotus Sutra (法華, Fǎhuá). During the Dali era, he entered the capital to propagate the Dharma and produced many writings. He was able to freely travel in the sky, and people at the time believed that he had attained the supernatural power of the spiritual foot (神足通, shénzútōng).

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云。

唐蘇州支硎山釋道遵

姓張。吳興人。參左溪。學天臺止觀。欲廣寫法華經。乃于支硎創辟經院。舉精行沙門十四人。常持法華。以燭繼晝。用弘大乘。敕署為法華道場。師于山中鑄盧舍那像。及多寶佛塔。修凈土當生業。造彌陀佛像。平時講法華玄義。歲無虛日。天寶元年。于靈嵓道場。行法華三昧。忽睹大明上燭于天。身在光中。異日問荊溪然師。然曰。智慧光明。從心流出。將以顯發第一義天也。又入法華道場。睹此身在空中坐。知是滌垢之相。興元元年坐逝。門人靈翰等樹塔。

唐潤州石𡉏山釋神悟

隴西李氏。幼嬰惡疾。開元中。于菩提像前。爇指懺摩。祈遣夙業。感異光如月。朣朧紺宇。所苦頓愈。天寶四年。出家受具。每入法華道場。九旬禮念。觀佛三昧。於斯現前。因語門人曰。夫陰薄日以何傷。風運空而不動。茍達于妄。誰非性也。方結宇于勞勞山東。常行禪定。夜有山神現形。稱是隋故新成侯。久主南嶺。今愿以此地永奉經行。言訖不見。十年。加趺而逝。阇維得舍利纍纍。粲然可數。

唐京師大安國寺釋志鄰

姓范氏。兗人。母王氏。不信三寶。鄰逃東都。依廣受寺修律師出家。開元十年。思親歸寧。母終已三載。因詣岳廟敷具。誦法華經。誓見

【現代漢語翻譯】 現代漢語譯本 唐代蘇州支硎山釋道遵（釋迦牟尼佛的弟子）： 俗姓張，吳興人。師從左溪法師，學習天臺止觀。他希望廣泛抄寫法華經（妙法蓮華經），於是在支硎山開創經院，選拔十四位精進修行的沙門，日夜不斷地誦持法華經，用以弘揚大乘佛法。皇帝下令將此地命名為法華道場。道遵法師在山中鑄造盧舍那佛像（報身佛），以及多寶佛塔（象徵法華經的真理）。修習凈土法門，發願往生西方極樂世界，並塑造阿彌陀佛像（西方極樂世界的教主）。平時講授法華玄義，每年都沒有間斷。天寶元年，在靈嵓道場舉行法華三昧（通過禪定達到與法華經義理相合的狀態），忽然看見一道巨大的光明照亮天空，自身處在光明之中。後來向荊溪然法師請教，然法師說：『這是智慧光明，從你的內心流露出來，將要用來顯發第一義諦（最高的真理）啊。』他又進入法華道場，看見自己的身體在空中端坐，知道這是滌除污垢的象徵。興元元年，坐化圓寂。弟子靈翰等人為他建造了塔。 唐代潤州石硏山釋神悟： 隴西李氏。從小患有惡疾。開元年間，在菩提像前，燃指懺悔，祈求消除宿業。感應到奇異的光芒如同月亮，照亮了整個寺廟。所患疾病立刻痊癒。天寶四年，出家受具足戒。每次進入法華道場，都用九十天的時間禮拜誦唸，觀佛三昧由此顯現。於是告訴門人說：『如果陰氣衰弱，太陽又有什麼損害呢？風在空中執行，又怎麼會動搖呢？如果通達虛妄的本質，誰不是本性呢？』於是他在勞勞山東邊建造房屋，經常進行禪定。夜晚有山神顯現身形，自稱是隋朝的新成侯，長期主管南嶺，現在願意將這塊土地永遠奉獻給法師修行。說完就不見了。十年後，神悟法師跏趺而逝。荼毗后得到許多舍利，清晰可見。 唐代京師大安國寺釋志鄰： 俗姓范，兗州人。母親王氏，不相信佛法僧三寶。志鄰逃到東都，依止廣受寺的律師出家。開元十年，思念親人回家探望，母親已經去世三年。於是到岳廟鋪設坐具，誦讀法華經，發誓要見到母親。

【English Translation】 English version Venerable Daozun of Zhiyan Mountain, Suzhou during the Tang Dynasty: His surname was Zhang, and he was a native of Wuxing. He studied under Master Zuoxi, learning the Tiantai Zhi-guan (止觀, cessation and contemplation). Desiring to widely transcribe the Lotus Sutra (法華經, Fahua Jing), he established a monastery on Zhiyan Mountain. He selected fourteen diligent monks who constantly upheld the Lotus Sutra, using candles to continue throughout the day, in order to propagate the Mahayana (大乘, Dacheng) teachings. The emperor ordered the place to be named the Lotus Sutra Dojo. The master cast a Vairocana Buddha statue (盧舍那像, Lushena Xiang, the embodiment of the Dharmakaya) and a Pagoda of Prabhutaratna Buddha (多寶佛塔, Duobao Fota, symbolizing the truth of the Lotus Sutra) in the mountain. He cultivated Pure Land practices, vowing to be reborn in the Pure Land, and created an Amitabha Buddha statue (彌陀佛像, Mituo Foxiang, the principal Buddha of the Western Pure Land). He usually lectured on the profound meaning of the Lotus Sutra, without a single day of interruption throughout the year. In the first year of the Tianbao era, he practiced the Lotus Samadhi (法華三昧, Fahua Sanmei, a state of meditative absorption aligned with the Lotus Sutra) at the Lingyan Dojo. Suddenly, he saw a great light illuminating the sky, and he was in the midst of the light. One day, he asked Master Jingxi Ran about this. Master Ran said, 'This is the light of wisdom, flowing from your heart, which will be used to reveal the First Principle (第一義天, Diyi Yitian, the ultimate truth).' He then entered the Lotus Sutra Dojo and saw his body sitting in the air, knowing that this was a sign of cleansing impurities. In the first year of the Xingyuan era, he passed away in meditation. His disciples, Linghan and others, built a pagoda for him. Venerable Shenwu of Shiyou Mountain, Runzhou during the Tang Dynasty: He was from the Li family of Longxi. He suffered from a severe illness from a young age. During the Kaiyuan era, he burned a finger in front of a Bodhi statue, repenting and praying to eliminate past karma. He sensed a strange light like the moon, illuminating the entire temple. His suffering immediately ceased. In the fourth year of the Tianbao era, he left home and received full ordination. Every time he entered the Lotus Sutra Dojo, he would spend ninety days prostrating and reciting, and the Buddha Recitation Samadhi (觀佛三昧, Guan Fo Sanmei) would appear before him. He then said to his disciples, 'If the yin is weak, what harm can the sun do? The wind moves in the sky, but how can it be shaken? If one understands the nature of delusion, who is not the true nature?' He then built a house east of Laolao Mountain and often practiced meditation. At night, a mountain god appeared, claiming to be the Marquis of Xincheng from the Sui Dynasty, who had long governed the Nanling Mountains, and now wished to dedicate this land forever to the master's practice. After speaking, he disappeared. Ten years later, Master Shenwu passed away in the lotus position. After cremation, many relics were obtained, clearly visible. Venerable Zhilin of Da'an National Temple in the capital during the Tang Dynasty: His surname was Fan, and he was a native of Yanzhou. His mother, Wang, did not believe in the Three Jewels (三寶, Sanbao, Buddha, Dharma, Sangha). Zhilin fled to Dongdu and relied on the Vinaya Master (律師, Lushi) of Guangshou Temple to leave home. In the tenth year of the Kaiyuan era, he missed his family and returned home to visit, but his mother had already passed away three years prior. He then went to the Yue Temple, laid out his mat, and recited the Lotus Sutra, vowing to see his mother.

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岳帝。求母生處。夜見帝召謂曰。汝母禁獄。見受諸苦。師悲號祈免。帝曰。往鄮山禮育王塔。庶可救也。師詰朝到寺。哀泣禮拜。至四萬。俄聞空中有呼鄰聲。見母謝曰。承汝之力。得生忉利天矣。倏然不見。

唐京師龍興寺釋楚金

廣平程氏。七歲出家。諷法華經。進具之年。升座講法。后因靜夜。持誦法華。至多寶塔品。身心泊然。如入禪定。忽見寶塔宛在目前。釋迦分身。遍滿空界。感悟既深。淚下如雨。遂布衣一食。不出戶庭。期六年誓建斯塔。見千福寺。幽閑宏敞。擬造於此。適千福有懷忍師者。忽于中夜。見有一水。發源龍興。流注千福。澄清瀲滟。中有方舟。又見寶塔自空而下。久之乃滅。及師建言。欣然歡洽。師每夜至筑所。勵精行道。眾聞天樂。咸嗅異香。天寶元載。肇安相輪。感通帝夢。親書多寶塔額。敕賜錢五十萬。塔成。有五色云籠塔上。萬衆瞻禮。師謂同學曰。凡我眾僧。聿懷一志。當晝夜塔下。誦持法華。沒身不替。凡吟詠蓮經。六千餘部。每春秋二時。集同志大德四十九人。行法華三昧。前後感獲舍利七百粒。至六載。欲藏舍利。預嚴道場。又降一百八粒。畫普賢變像。于筆鋒上聯得舍利十九粒。莫不圓轉自動。浮光瑩然。乃取捨利。盛以石函。造自身石影。跪而戴之

【現代漢語翻譯】 現代漢語譯本： 岳帝（Yue Di，神名）。僧人向岳帝祈求母親的轉生之處。夜裡，岳帝在夢中召喚僧人，告訴他說：『你的母親被囚禁在地獄中，正在遭受各種痛苦。』僧人悲傷地哭號，祈求免除母親的苦難。岳帝說：『前往鄮山（Mao Shan）禮拜育王塔（Yu Wang Ta），或許可以救她。』僧人第二天清早就趕到寺廟，哀傷地哭泣禮拜，拜了四萬次。忽然聽到空中有呼喚鄰居的聲音，看見他的母親前來道謝說：『承蒙你的力量，我得以轉生到忉利天（Daoli Tian）了。』說完就忽然不見了。

唐朝京師龍興寺（Longxing Temple）的釋楚金（Shi Chujin）

廣平（Guangping）程氏（Cheng Shi），七歲出家，背誦《法華經》（Fahua Jing）。到了受具足戒的年齡，登座講法。後來因為在安靜的夜晚，持誦《法華經》，誦到《多寶塔品》（Duobao Ta Pin）時，身心平靜，好像進入禪定一樣。忽然看見多寶塔（Duobao Ta）宛然就在眼前，釋迦（Shijia）分身，遍滿整個天空。感悟非常深刻，眼淚像下雨一樣。於是穿著粗布衣，每天只吃一頓飯，不出家門，期望用六年時間建造這座塔。他看見千福寺（Qianfu Temple）幽靜寬敞，打算在這裡建造。恰好千福寺有位懷忍（Huai Ren）法師，忽然在半夜，看見有一條水，發源于龍興寺（Longxing Temple），流注到千福寺（Qianfu Temple），水清澈明亮，其中有一艘方舟。又看見寶塔從空中降落下來，很久才消失。等到楚金法師提出建造寶塔的建議，懷忍法師欣然同意。楚金法師每夜都到建造的地方，努力修行。眾人聽到天樂，都聞到奇異的香味。天寶元年，開始安裝相輪（Xianglun，塔頂的構件），感動了皇帝，皇帝親自書寫了『多寶塔』的匾額，並下令賜錢五十萬。塔建成后，有五色雲彩籠罩在塔上，眾人瞻仰禮拜。楚金法師對同學說：『凡是我們眾僧，都懷著一個志向，應當晝夜在塔下，誦持《法華經》，終身不懈怠。』他總共吟詠《蓮經》（Lian Jing，《法華經》的別稱）六千多部。每到春秋兩季，就召集志同道合的大德四十九人，舉行法華三昧（Fahua Sanmei）。前後感應獲得了七百粒舍利（Sheli，佛教聖物）。到了第六年，想要安放舍利，預先莊嚴道場。又降下了一百零八粒舍利。畫普賢（Puxian）變像時，在筆鋒上粘住了十九粒舍利，沒有不圓潤轉動，光芒閃耀的。於是取來舍利，盛放在石函中，建造了自己的石像，跪著頂戴著石函。

【English Translation】 English version: Yue Di (Lord Yue, a deity). A monk sought from Lord Yue the place of his mother's rebirth. At night, Lord Yue summoned the monk in a dream, saying, 'Your mother is imprisoned in hell, enduring various sufferings.' The monk cried out in sorrow, pleading for his mother's release from suffering. Lord Yue said, 'Go to Mount Mao (Mao Shan) and pay homage to the Yu Wang Pagoda (Yu Wang Ta); perhaps that can save her.' The monk went to the temple early the next morning, weeping and prostrating in worship, doing so forty thousand times. Suddenly, he heard a voice calling a neighbor in the air, and saw his mother come to thank him, saying, 'Thanks to your power, I have been reborn in the Trayastrimsa Heaven (Daoli Tian).' Then she suddenly disappeared.

Shi Chujin (Monk Chujin) of Longxing Temple (Longxing Temple) in the Tang Dynasty capital.

Cheng Shi (Cheng of Guangping), who left home at the age of seven, recited the Lotus Sutra (Fahua Jing). At the age of full ordination, he ascended the seat to preach the Dharma. Later, during a quiet night, while reciting the Lotus Sutra, when he reached the 'Appearance of the Treasure Tower' chapter (Duobao Ta Pin), his body and mind became calm, as if entering samadhi. Suddenly, he saw the Treasure Tower (Duobao Ta) vividly before his eyes, and Shakyamuni (Shijia) manifested bodies, filling the entire sky. His realization was profound, and tears fell like rain. Thereupon, he wore coarse cloth and ate only one meal a day, not leaving his dwelling, vowing to build this pagoda in six years. He saw that Qianfu Temple (Qianfu Temple) was secluded and spacious, and planned to build it there. Coincidentally, there was a monk named Huai Ren (Huai Ren) at Qianfu Temple, who suddenly saw in the middle of the night a stream of water originating from Longxing Temple (Longxing Temple) and flowing into Qianfu Temple (Qianfu Temple), the water clear and bright, with a square boat in it. He also saw a pagoda descending from the sky, disappearing after a long time. When Monk Chujin proposed building the pagoda, Monk Huai Ren gladly agreed. Monk Chujin went to the construction site every night, diligently practicing the Way. The assembly heard heavenly music and smelled strange fragrances. In the first year of the Tianbao era, the finial (Xianglun, the spire of a pagoda) was installed, moving the emperor, who personally wrote the inscription 'Treasure Tower' and ordered a donation of five hundred thousand coins. After the pagoda was completed, five-colored clouds enveloped the pagoda, and the assembly gazed and paid homage. Monk Chujin said to his fellow monks, 'All of us monks, holding one aspiration, should recite and uphold the Lotus Sutra (Fahua Jing) day and night under the pagoda, without ceasing for life.' He recited the Lotus Sutra (Lian Jing, another name for the Lotus Sutra) more than six thousand times in total. Every spring and autumn, he gathered forty-nine like-minded virtuous individuals to practice the Lotus Samadhi (Fahua Sanmei). He received seven hundred relics (Sheli, Buddhist sacred objects) as a result of these practices. In the sixth year, wanting to enshrine the relics, he solemnly prepared the altar in advance. One hundred and eight more relics descended. When painting the transformation image of Samantabhadra (Puxian), nineteen relics adhered to the tip of the brush, all of them round and moving, with a floating and radiant light. Thereupon, he took the relics, placed them in a stone casket, and made a stone image of himself, kneeling and bearing the casket on his head.

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。同置塔下。表至敬也。師自髫年。即寫法華。嘗血書一部。金字三十六部。墨本千部鎮塔。又寫一千部。散施受持。靈應甚繁。具如千福碑帖。

唐釋大光

吳興唐氏。齔歲。即念法華。三月通貫。及出家。日持七卷。西遊京邑。肅宗召見禁中。敕師誦經。至隨喜功德品。口放五色光。帝大悅。嘆曰。昔夢吳僧口持大乘。五光隨發。今師音容。宛同昨夢。因賜名大光。令于千福寺行道。經四七日。梵音遙達宸聽。帝甚異其事。后居藍田精舍。寺僧先期夢天童來降。告言。大光經聲。通於有頂。師一日山行。忽墜窮谷。因思本經多寶佛塔。愿持此支品十萬遍。恍惚奮身脫泉。若有神捧焉。后表乞還吳。乃依法華寺松逕。筑庵以居。日持華偈。用報往愿。相國李紳刺吳興。夜宿持經道場。忽見白光滿空。朗然若晝。隨往覘師。見宴坐持經。光起面門。如開毫相。經聲向息。光亦隨斂。永貞初示寂。異香三日不救。

唐五臺山清涼國師澄觀

山陰夏侯氏。年十一。出家。誦通法華。俊朗高逸。精求秘藏。大曆中。從荊溪湛禪師。習天臺止觀。法華維摩等經疏。解從上智。性自天然。大曆十一年。誓游五臺。頂禮妙吉。仍往峨眉。備觀遍吉聖像。卻還五臺。撰華嚴新疏。窮圓頓之旨。后止中條山棲

【現代漢語翻譯】 現代漢語譯本：一同放置在佛塔之下，以此表達最崇高的敬意。這位法師自幼年時，就開始書寫《法華經》。曾經手書一部，用金字書寫了三十六部，用墨書寫了一千部，用來鎮護佛塔。又書寫了一千部，散發給人們受持。因此獲得的靈驗非常多，具體情況記載在《千福碑帖》中。

唐朝釋大光（釋：僧侶，大光：法號）

吳興（地名，今浙江湖州）的唐氏子弟，年幼時就開始誦唸《法華經》，三個月就能通篇背誦。等到出家后，每天誦持七卷。後來西行到京城，肅宗（唐肅宗）召見他在皇宮中，命令他誦經。當誦到《隨喜功德品》時，口中放出五色光芒，皇帝非常高興，感嘆道：『過去我夢見一位吳地的僧人口誦大乘佛經，五色光芒隨之散發。如今這位法師的音容相貌，完全和昨天的夢境相同。』因此賜名『大光』，讓他到千福寺修行。經過四十七天，梵音遠遠傳到皇帝的耳朵里，皇帝對這件事感到非常驚異。後來居住在藍田精舍，寺廟裡的僧人事先夢見天童降臨，告訴他們說：『大光誦經的聲音，能夠傳到有頂天。』法師有一天在山中行走，忽然墜落到深邃的山谷中。於是想到本經中的多寶佛塔，發願誦持此品十萬遍。恍惚之間，奮身從泉水中脫困，好像有神靈托著他一樣。後來上表請求返回吳地，於是在法華寺的松樹小路旁，建造菴舍居住。每天誦持《法華經》的偈頌，用來報答過去的願望。相國李紳（李紳：唐朝宰相）擔任吳興刺史，夜晚住在誦經的道場，忽然看見白光充滿天空，明亮如同白晝。跟隨光芒去探視法師，看見他安詳地端坐誦經，光芒從面門升起，如同打開了眉間的白毫相。經聲停止，光芒也隨之消失。永貞初年圓寂，異香三天不散。

唐朝五臺山清涼國師澄觀（澄觀：法號）

山陰（地名，今浙江紹興）夏侯氏子弟，十一歲出家，誦讀通曉《法華經》，俊秀聰慧，志向高遠，精深地探求佛教的秘密。大曆年間，跟隨荊溪湛禪師（湛禪師：人名）學習天臺止觀、《法華經》、《維摩經》等經書的疏解，理解能力超越常人，是天生的智慧。大曆十一年，發誓遊歷五臺山，頂禮妙吉菩薩（妙吉：文殊菩薩的別稱）。然後前往峨眉山，仔細地觀看了普賢菩薩（遍吉：普賢菩薩的別稱）的聖像。返回五臺山后，撰寫了《華嚴經新疏》，窮盡了圓頓教義的宗旨。後來隱居在中條山棲息。

【English Translation】 English version: They were placed together under the pagoda to express the utmost reverence. The master, from his early years, began to write the Lotus Sutra. He once transcribed one copy, thirty-six copies in gold lettering, and a thousand copies in ink to protect the pagoda. He also wrote another thousand copies to distribute to those who would receive and uphold them. The spiritual responses were numerous, as detailed in the Thousand Blessings Stele Inscription.

The Tang Dynasty Monk Daguang (Daguang: Dharma name)

A member of the Tang family of Wuxing (Wuxing: Place name, now Huzhou, Zhejiang), from a young age, began to recite the Lotus Sutra, mastering it in three months. After becoming a monk, he recited seven chapters daily. He later traveled west to the capital, where Emperor Suzong (Emperor Suzong of Tang) summoned him to the palace and ordered him to recite the sutra. When he reached the 'Chapter on Rejoicing in Merits', five-colored light emanated from his mouth. The emperor was greatly pleased and exclaimed, 'In the past, I dreamed of a monk from Wu reciting the Mahayana sutra, with five-colored light emanating from him. Now, this master's voice and appearance are exactly like those in my dream.' Therefore, he bestowed the name 'Daguang' and ordered him to practice at the Qianfu Temple. After forty-seven days, the Sanskrit sounds reached the emperor's ears from afar, and the emperor was amazed by this event. Later, he resided at the Lantian Hermitage. The monks of the temple had a premonitory dream of a celestial child descending, telling them, 'Daguang's sutra recitation reaches the summit of existence.' One day, the master was walking in the mountains and suddenly fell into a deep valley. He then thought of the Treasure Stupa in the sutra and vowed to recite this chapter ten thousand times. In a daze, he struggled out of the spring, as if supported by a deity. Later, he submitted a request to return to Wu, and built a hermitage by the pine path of the Lotus Temple to reside in. He recited the verses of the Lotus Sutra daily to repay his past vows. Chancellor Li Shen (Li Shen: Prime Minister of the Tang Dynasty), the governor of Wuxing, stayed overnight at the sutra recitation hall and suddenly saw white light filling the sky, as bright as day. Following the light to observe the master, he saw him sitting in meditation, reciting the sutra, with light rising from his face, as if opening the white hair-curl mark between his eyebrows. When the sutra recitation ceased, the light also disappeared. He passed away in the early years of Yongzhen, and the fragrance lingered for three days.

The Tang Dynasty National Teacher Chengguan (Chengguan: Dharma name) of Mount Wutai

A member of the Xiahou family of Shanyin (Shanyin: Place name, now Shaoxing, Zhejiang), he became a monk at the age of eleven, reciting and understanding the Lotus Sutra. He was handsome, intelligent, and had lofty aspirations, deeply seeking the secrets of Buddhism. During the Dali era, he studied the Tiantai meditation and contemplation, the commentaries on the Lotus Sutra, the Vimalakirti Sutra, and other scriptures from Chan Master Zhan of Jingxi (Chan Master Zhan: Person's name). His understanding surpassed ordinary people, and his wisdom was innate. In the eleventh year of Dali, he vowed to travel to Mount Wutai to pay homage to Manjushri Bodhisattva (Miaoji: Another name for Manjushri Bodhisattva). Then he went to Mount Emei to carefully observe the sacred image of Samantabhadra Bodhisattva (Bianji: Another name for Samantabhadra Bodhisattva). After returning to Mount Wutai, he wrote a new commentary on the Avatamsaka Sutra, exhausting the principles of the perfect and sudden teachings. Later, he lived in seclusion on Mount Zhongtiao.

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巖寺。寺有僧短褐狂歌。凡所指斥。皆多應驗。師未至前。狂僧驅眾灑掃曰。不久菩薩來此。先是寺壁所畫散脂大將。及山麋之怪。往往為患。師既止此寺。遂爾絕跡。貞元十五年。敕延師入內殿。升座闡揚華嚴宗旨。乃賜號清涼。師平時恒發大愿。其第五愿。愿未舍執受。長誦法華。初造疏時。堂前池。生合歡蓮華五枝。一華皆有三節。人咸嘆仰。開成三年示寂。全身塔於終南。御製有贊。

唐吳郡包山寺釋慧因

善法華金剛。講誦精勤。至德中。黃昏時。見一人入云。王請法師。遂僵仆。唯心頂暖。七日乃蘇。自云。隨使者至一城。城甚宏麗。入覲王。王從數百人。下殿至閣門拜曰。弟子不幸。主世名祿。兼治罪人。甚以為苦。聞上人善講法華。幸為敷析。於是登座講畢。王施絹三百疋。令送歸。傍見百餘僧。指上各生鐵爪相拏。血肉塗地。因驚懼乃蘇。蹶然而起。絹已在房中矣。

唐元和中。有僧入冥。見地藏菩薩。地藏問平生修何業。僧曰。念法華經。曰。止止不須說。我法妙難思。為是說是不說。僧無對。歸宗代云。此迴歸去。轉為流通

唐洛陽香山寺釋鑒空

姓齊氏。吳郡人。壯歲困游吳越間。元和初。值錢塘荒儉。擬求食天竺寺。至孤山寺西。餒甚不前。因臨流雪涕。

【現代漢語翻譯】 現代漢語譯本 巖寺：寺廟裡有個和尚，穿著粗布短衣，行為癲狂，喜歡唱歌。他所指責的事情，大多都能應驗。在清涼國師（指澄觀）未來到之前，這個瘋和尚驅趕眾人灑掃寺廟，說：『不久菩薩就要來這裡了。』先前，寺廟墻壁上所畫的散脂大將（護法神），以及山中麋鹿變成的妖怪，經常作祟為害。清涼國師來到這座寺廟后，這些妖異現象就徹底消失了。貞元十五年，皇帝下詔請國師進入內殿，升座闡揚華嚴宗的宗旨，於是賜號『清涼』。國師平時常發大愿，其中第五個愿是：『在未捨棄執著之前，長久誦持《法華經》。』當初開始撰寫疏解時，堂前池塘里，生長出合歡蓮花五枝，每枝花都有三節，人們都讚歎仰慕。開成三年圓寂，全身安葬在終南山。皇帝親自撰寫了贊文。

唐吳郡包山寺釋慧因： 擅長《法華經》和《金剛經》，講誦非常精勤。至德年間，一天黃昏時，看見一個人進入雲中。國王請法師做法事，法師隨即僵仆倒地，只有心口還溫暖。七天後才甦醒，自稱：『跟隨使者來到一座城，城池非常宏偉壯麗。進去拜見國王，國王帶領數百人，走下殿堂，在閣門前拜見我說：『弟子不幸，主管世間的名利祿位，還要治理罪人，深以為苦。聽說上人您善於講解《法華經》，希望您能為我敷演分析。』於是我登上座位講經完畢，國王佈施絹三百匹，讓我送回去。』（法師）在旁邊看見一百多個僧人，他們的手指上各自長出鐵爪互相抓撓，血肉模糊。因此驚恐而甦醒。猛然起身，絹已經在房間里了。

唐元和年間，有僧人進入陰間，見到地藏菩薩（佛教菩薩，以救度地獄眾生為愿）。地藏菩薩問他平生修習什麼功業。僧人說：『唸誦《法華經》。』地藏菩薩說：『停止吧，停止吧，不必說了。我的佛法微妙難以思議，說是說不清楚的，不說也說不清楚。』僧人無言以對。歸宗禪師（禪宗僧人）代為回答說：『此回還陽后，轉為流通此經。』

唐洛陽香山寺釋鑒空： 姓齊，吳郡人。年輕時困頓遊歷于吳越一帶。元和初年，正趕上錢塘發生饑荒，打算去天竺寺求食。走到孤山寺西邊，飢餓得厲害，無法前進，於是面對流水流淚。

【English Translation】 English version Yan Monastery: In the monastery, there was a monk who wore coarse clothes, acted madly, and loved to sing. What he pointed out often came true. Before National Teacher Qingliang (referring to Chengguan) arrived, this mad monk drove the crowd to sweep the monastery, saying, 'Soon the Bodhisattva will come here.' Previously, the Samjna General (a Dharma protector) painted on the monastery wall, and the monsters transformed from the mountain deer often caused trouble. After National Teacher Qingliang came to this monastery, these strange phenomena completely disappeared. In the fifteenth year of Zhenyuan, the emperor issued an edict inviting the National Teacher to enter the inner殿 (inner hall of the palace), ascend the seat, and expound the tenets of the Huayan School, and then bestowed the title 'Qingliang'. The National Teacher usually made great vows, and the fifth vow was: 'Before abandoning attachments, I will recite the Lotus Sutra for a long time.' When he first started writing the commentary, five branches of Albizia julibrissin lotus flowers grew in the pond in front of the hall, each flower having three sections, and people admired them. He passed away in the third year of Kaicheng, and his whole body was buried in Zhongnan Mountain. The emperor personally wrote a eulogy.

Shi Huixin of Baoshan Monastery in Wujun, Tang Dynasty: He was skilled in the Lotus Sutra and the Diamond Sutra, and his lectures and recitations were very diligent. During the Zhide period, one evening, he saw a person entering the clouds. The king asked the Dharma master to perform a ritual, and the Dharma master immediately fell to the ground, only his chest was still warm. He woke up after seven days, claiming: 'I followed the envoy to a city, which was very magnificent. I went in to see the king, who led hundreds of people down the hall and bowed to me at the gate of the pavilion, saying: 'Your disciple is unfortunate to be in charge of worldly fame and fortune, and also to govern criminals, which is very painful. I heard that you are good at explaining the Lotus Sutra, and I hope you can elaborate and analyze it for me.' So I ascended the seat and finished lecturing, and the king donated three hundred bolts of silk and asked me to send them back.' (The Dharma master) saw more than a hundred monks next to him, each with iron claws growing on their fingers, scratching each other, with blood and flesh blurred. Therefore, he was frightened and woke up. He suddenly got up, and the silk was already in the room.

During the Yuanhe period of the Tang Dynasty, a monk entered the underworld and saw Ksitigarbha Bodhisattva (a Buddhist Bodhisattva who vowed to save all beings in hell). Ksitigarbha Bodhisattva asked him what merits he had cultivated in his life. The monk said: 'Reciting the Lotus Sutra.' Ksitigarbha Bodhisattva said: 'Stop, stop, no need to say more. My Dharma is subtle and inconceivable, it cannot be explained by saying it, and it cannot be explained by not saying it.' The monk was speechless. Zen Master Guizong (a Zen monk) replied on his behalf: 'After returning to the world this time, he will spread this sutra.'

Shi Jiankong of Xiangshan Monastery in Luoyang, Tang Dynasty: His surname was Qi, and he was from Wujun. In his youth, he traveled around Wuyue in poverty. At the beginning of Yuanhe, he encountered a famine in Qiantang and planned to go to Tianzhu Monastery to seek food. When he reached the west of Gushan Monastery, he was so hungry that he could not move forward, so he wept facing the flowing water.

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悲吟自遣。俄有梵僧。亦臨流而坐。顧師笑曰。法師秀才。旅遊滋味足乎。師曰。旅遊味則足矣。呼法師何也。梵曰。子不憶講法華經于洛中同德寺乎。師曰。生身四十五。惟盤桓吳越間。又安有洛中之說耶。梵曰。子應為飢火所燒。不暇記憶。遂探囊出一棗。大如拳。授曰。此吾國所產。食之得上智。知過去未來也。師饑甚。食棗掬水飲之。忽欠伸枕石而寢。俄頃乃寤。憶講經同德事。恍如隔宵。因喟然涕泣。問震和尚安在。梵曰。專精未至。再為蜀僧矣。神上人安在。梵曰。前愿未滿。墮戎馬間。悟法師安在。梵曰。豈不記香山石像前。戲發大愿。若不證無上菩提。必愿為赳赳貴臣。昨己得大將軍矣。當時雲水五人。唯吾得解脫。獨汝為凍餒之士。師泣曰。某四十許年。日唯一餐。擁一褐。浮俗之事。決斷根源。何期福不完乎。坐此饑凍。梵曰。由師子座上。廣說異端。使學空之人。心生疑惑。戒珠尚缺。膻氣微存。形傴影曲。報亦宜然。師曰。為之奈何。梵曰。今日事定矣。他生之緣。警于子焉。乃探囊取一鑒。謂師曰。欲知貴賤之分。修短之期。佛法興替。子宜一鑒。師照久之。謝曰。報應之徴。榮枯之理。謹聞命矣。遂相挈行數步。忽失梵僧所在。師是夕投靈隱寺出家。受具足戒。專誦法華。愈高苦節。后

【現代漢語翻譯】 現代漢語譯本： 他悲傷地吟誦，以此排遣心中的苦悶。忽然來了一位梵僧（來自印度的僧人），也在溪邊坐下。他看著這位法師笑著說：『法師，秀才，您覺得這遊歷的滋味如何？』 法師回答說：『遊歷的滋味倒是足夠了，但您為何稱我為法師呢？』梵僧說：『您不記得在洛陽同德寺講《法華經》的事情了嗎？』 法師說：『我今年四十五歲，一直都在吳越一帶活動，怎麼會有在洛陽講經的事情呢？』梵僧說：『您應該是被飢餓所困擾，所以記不清了。』於是從囊中取出一顆棗，大如拳頭，遞給法師說：『這是我們國家所產的棗，吃了可以獲得大智慧，知曉過去和未來。』 法師非常飢餓，吃了棗，又捧水喝下，忽然打了個哈欠，枕著石頭睡著了。過了一會兒才醒來，回憶起在同德寺講經的事情，恍如隔世。於是嘆息著哭泣，問震和尚在哪裡。 梵僧說：『他因為不夠專心，又轉世為蜀地的僧人了。』又問神上人在哪裡。梵僧說：『他因為前世的願望沒有完成，墮入了戰亂之中。悟法師在哪裡？』 梵僧說：『您難道不記得在香山石像前，開玩笑地發下大愿，說如果不能證得無上菩提，就一定要做一位威武的貴臣嗎？他昨天已經做了大將軍了。當時一起雲遊的五個人，只有我得到了解脫，只有您還在這裡受凍捱餓。』 法師哭著說：『我四十多年來，每天只吃一頓飯，只穿一件粗布衣，對於世俗之事，早已決斷根源，為何福報還不圓滿呢？竟然落到這般飢寒交迫的地步。』 梵僧說：『這是因為您在師子座上，廣泛宣說異端邪說，使得學習空性的人，心中產生疑惑，戒律還不清凈，身上還有腥膻之氣，所以才會形體傴僂，命運坎坷。』 法師問：『那該怎麼辦呢？』梵僧說：『今天的事情已經定下來了，來生的因緣，希望您能以此為警戒。』於是從囊中取出一面鏡子，對法師說：『想要知道貴賤的命運，壽命的長短，佛法的興衰，您應該照一照這面鏡子。』 法師照了很久，感謝道：『關於報應的徵兆，榮辱的道理，我謹遵教誨。』於是梵僧拉著法師走了幾步，忽然就不見了蹤影。法師當晚就在靈隱寺出家，受了具足戒，專心誦讀《法華經》，更加註重苦修。

【English Translation】 English version: He dispelled his sorrow with mournful chanting. Suddenly, a Buddhist monk (a monk from India) also sat down by the stream. Looking at the master, he smiled and said, 'Venerable Dharma Master, scholar, do you find the taste of traveling fulfilling?' The master replied, 'The taste of traveling is indeed fulfilling, but why do you call me Dharma Master?' The Buddhist monk said, 'Do you not remember lecturing on the Lotus Sutra at Tongde Temple in Luoyang?' The master said, 'I am forty-five years old and have only traveled in the Wu and Yue regions. How could I have lectured in Luoyang?' The Buddhist monk said, 'You must be troubled by hunger, so you cannot remember.' Then, he took out a jujube from his bag, as large as a fist, and handed it to the master, saying, 'This is produced in my country. Eating it will grant you great wisdom and knowledge of the past and future.' The master was very hungry. He ate the jujube, scooped up water, and drank it. Suddenly, he yawned, rested his head on a stone, and fell asleep. After a while, he woke up and recalled lecturing at Tongde Temple, as if it were a distant memory. Then, he sighed and wept, asking where the monk Zhen was. The Buddhist monk said, 'Because he was not focused enough, he has been reborn as a monk in the Shu region.' He then asked where the Upasaka Shen was. The Buddhist monk said, 'Because his previous vows were not fulfilled, he has fallen into the midst of war.' Where is Dharma Master Wu?' The Buddhist monk said, 'Do you not remember making a playful vow in front of the stone statue on Xiangshan, saying that if you could not attain Anuttara-Samyak-Sambodhi ( unsurpassed, complete and perfect enlightenment), you would surely become a valiant and noble minister? He became a great general yesterday. Of the five of us who traveled together, only I have attained liberation, and only you are here suffering from cold and hunger.' The master wept and said, 'For more than forty years, I have only eaten one meal a day and worn only a coarse cloth robe. I have severed the roots of worldly affairs. Why is my merit not complete? Why have I fallen into such a state of hunger and cold?' The Buddhist monk said, 'This is because you widely preached heterodox doctrines on the lion throne, causing doubt in the minds of those who study emptiness. Your precepts are not yet pure, and there is still a lingering stench on your body. Therefore, your form is hunched, and your fate is difficult.' The master asked, 'What should I do?' The Buddhist monk said, 'Today's events are already determined. May the karmic conditions of your next life serve as a warning to you.' Then, he took out a mirror from his bag and said to the master, 'If you want to know the fate of nobility and baseness, the length of your life, and the rise and fall of the Dharma, you should look into this mirror.' The master looked for a long time and thanked him, saying, 'Regarding the signs of karmic retribution and the principles of honor and disgrace, I respectfully accept your teachings.' Then, the Buddhist monk took the master's hand and walked a few steps, and suddenly disappeared. That night, the master became a monk at Lingyin Temple, received the full precepts, and devoted himself to reciting the Lotus Sutra, further emphasizing ascetic practices.

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詣洛陽。遇河東柳珵說其事。且曰。吾生世七十有七。持缽乞食。尚九年在世。吾滅之後。佛法其衰乎。珵詰之。索筆題曰。興一沙。衰恒沙。兔而罝。犬而拏。牛虎相交與角牙。寶檀終不滅其華。后悉符斯讖。蓋指會昌(武宗年號)沙汰事也。

唐釋守素

居長安興善寺。恒務誦持。誓不出院。誦法華經三萬七千部。夜常有貉子馴擾聽經。齋時。鳥雀就掌取食。院庭有青桐四株。元和中。卿相多來游者。青桐至夏發汗。頗污人衣不可浣。鄭相國絪嘗欲伐之。師祝樹曰。汝以汗污人。人將伐汝。能無汗則免矣。自爾樹汗果絕。長慶初。有僧玄幽題此院云。三萬蓮經三十春。半生不踏院門塵。當時以為實錄。

唐釋無言

姓李。精密教法。嘗持一鐵缽入定。欲晴則缽內火光燭天。遂霽。欲雨則缽內白氣上升。遂雨。蒙氏封為灌頂法師。一日講法華。有老翁立聽畢。乘風雲去。眾驚問之。曰洱水龍也。

唐釋妙行

精天臺教觀。既入居泰山。結草為衣。拾果為食。行法華三昧。感普賢現身證明。後於一夕。見琉璃地佛。與二菩薩。涌立空中。僖宗聞其名。詔賜常精進號。后一日再見寶地。謂左右曰。吾無觀相而實地復見。安養之期至矣。即日右脅安臥而逝。

唐釋遂端

【現代漢語翻譯】 現代漢語譯本 （僧人）前往洛陽，遇到河東人柳珵，柳珵講述了這件事，並且說：『我活了七十七歲，拿著缽乞討食物，大概還有九年壽命。我圓寂之後，佛法大概就要衰敗了吧。』柳珵追問他，（僧人）索要筆寫道：『興盛如一粒沙，衰敗如恒河沙。兔子被用來設陷阱捕捉，狗被用來追逐撕咬。牛和虎互相爭鬥，露出牙齒。寶貴的檀木最終也不會失去它的光華。』後來全部應驗了這個預言，大概指的是會昌（武宗年號）年間的沙汰佛法事件。

唐朝釋守素

居住在長安興善寺，一直致力于誦讀佛經，發誓不出寺院。誦讀《法華經》三萬七千部。夜晚常常有貉子馴順地來聽經。齋飯時，鳥雀飛到他的手掌上取食。寺院庭院裡有四棵青桐樹，元和年間，很多卿相來這裡遊玩，青桐樹到了夏天就流汗，常常弄髒人的衣服，無法洗乾淨。鄭相國絪曾經想要砍掉它們，釋守素對樹祝願說：『你們因為流汗弄髒人，人們將要砍伐你們。如果能不流汗，就可以免於被砍伐。』從此以後樹木流汗的現象就完全消失了。長慶初年，有僧人玄幽在這座寺院題詩說：『三萬部蓮經誦了三十個春天，半輩子沒有踏出寺院的門檻沾染塵埃。』當時人們認為這是真實的記錄。

唐朝釋無言

姓李，精通佛教教法。曾經拿著一個鐵缽進入禪定，想要晴天，缽內就發出火光照亮天空，於是天就晴了。想要下雨，缽內就升起白色的氣體，於是天就下雨了。蒙氏封他為灌頂法師。有一天講《法華經》，有一位老翁站著聽完，乘著風雲離開了。眾人驚訝地詢問他，（無言）說：『他是洱水龍啊。』

唐朝釋妙行

精通天臺宗的教義和觀行。後來居住在泰山，用草結成衣服，拾取野果作為食物，修持法華三昧，感應到普賢菩薩現身證明。後來在一個夜晚，看見琉璃地面上的佛，和兩位菩薩，從空中涌現出來。僖宗皇帝聽說了他的名聲，下詔賜予『常精進』的稱號。後來有一天再次看見寶地，對身邊的人說：『我沒有觀想，而真實的寶地再次顯現，往生安養世界的日子要到了。』當天就右脅安詳地躺著圓寂了。

唐朝釋遂端

【English Translation】 English version He went to Luoyang. He met Liu Cheng from Hedong, who recounted the event, saying, 'I have lived for seventy-seven years, begging for food with a bowl, and I probably have nine years left to live. After my passing, the Buddha-dharma will probably decline.' Liu Cheng questioned him further, and (the monk) asked for a brush and wrote: 'Prosperity like a grain of sand, decline like the sands of the Ganges. Rabbits are trapped with snares, dogs are used to chase and tear. Oxen and tigers fight each other, baring their teeth. Precious sandalwood will never lose its fragrance.' Later, all of this came to pass, probably referring to the persecution of Buddhism during the Huichang era (reign of Emperor Wuzong).

Tang Dynasty Monk Shousu

He resided in Xingshan Temple in Chang'an, constantly devoted to reciting scriptures, vowing never to leave the temple. He recited the 'Lotus Sutra' thirty-seven thousand times. At night, tame raccoon dogs would often come to listen to the sutras. During meal times, birds would fly onto his palm to take food. In the temple courtyard, there were four Chinese parasol trees. During the Yuanhe era, many high-ranking officials came to visit. In the summer, the Chinese parasol trees would 'sweat,' often staining people's clothes, making them impossible to wash. Prime Minister Zheng Yin once wanted to cut them down. Shousu prayed to the trees, saying, 'Because you 'sweat' and stain people, people will cut you down. If you can stop 'sweating,' you will be spared.' From then on, the trees completely stopped 'sweating.' In the early years of Changqing, a monk named Xuan You wrote a poem in this temple: 'Thirty thousand recitations of the Lotus Sutra for thirty springs, half a lifetime without stepping out of the temple gate, untouched by dust.' At the time, people considered this to be a true record.

Tang Dynasty Monk Wuyan

His surname was Li, and he was proficient in Buddhist teachings. He once entered meditation with an iron bowl. When he wanted clear weather, the bowl would emit a fiery light that illuminated the sky, and the weather would clear. When he wanted rain, white vapor would rise from the bowl, and it would rain. The Meng clan bestowed upon him the title of 'Initiation Master.' One day, while lecturing on the 'Lotus Sutra,' an old man stood and listened until the end, then rode away on wind and clouds. The crowd was astonished and asked him, and (Wuyan) said, 'He is the dragon of Ershui.'

Tang Dynasty Monk Miaohang

He was proficient in the teachings and practices of the Tiantai school. Later, he resided on Mount Tai, making clothes from grass and eating wild fruits. He practiced the Lotus Samadhi and sensed Samantabhadra (Puxian) Bodhisattva appearing to confirm his practice. Later, one night, he saw a Buddha on a lapis lazuli ground, along with two Bodhisattvas, emerging from the sky. Emperor Xizong heard of his reputation and bestowed upon him the title 'Constant Diligence.' Later, one day, he saw the precious land again and said to those around him, 'I have not been visualizing, yet the real precious land has appeared again. The time for rebirth in the Land of Bliss is near.' That day, he passed away peacefully, lying on his right side.

Tang Dynasty Monk Suiduan

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明州張氏。舍家依德潤寺。師授華華經。誦猶宿習。人皆駭嘆。十二時間。恒諷不輟。咸通二年。忽結跏坐而化。須臾口中出青蓮華七莖。芬馥香潔。遠近瞻禮。於是造龕窆東山下。經二十餘年。屢見光發。及啟視。形質如生。遂迎還寺。漆纻飾之。今號真身院。

唐釋元慧

居嘉興法空王寺。生平誦法華。不計其數。立志持三白法。三白者。謂身不妄動。口不妄語。意不妄緣。為三白業。時稱三白和尚。咸通中。送佛骨舍利往鳳翔。煉左拇指。口誦蓮經。其指不逾月復生。

唐汴州廣福寺釋功迥

汴州浚儀人。六歲時。母口授觀音經。累日而度。十六舍俗。入泰山事弘法師。少欲自節。衣布坐茅。師自惟曰。拱默山林。一途獨善。至於維持余寄。非化誘不弘。遂南參止慧福寺。專誦法華。撰疏五卷。常為敷演。一日普賢現身。乘六牙象。地皆銀色。前後講法華五十餘遍。每至藥草品。天必澍雨。

唐衡州釋楚云

生唐末。出家衡岳。嘗刺血寫蓮華經一部。長七寸。廣四寸。而厚半之。作旃檀篋。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。疑為妄。使人以鉗發之。有血如線出焉。須臾風雷震山谷。煙雲入屋。相捉不相見。彌日不止

【現代漢語翻譯】 現代漢語譯本 明州張氏，捨棄家業，依附於德潤寺。師父傳授他《妙法蓮華經》。他誦讀起來就像是前世就已熟習一樣，人們都對此感到驚歎。他一天十二個時辰，不停地諷誦。咸通二年，忽然結跏趺坐而圓寂。不久，口中生出七莖青蓮花，芬芳香潔，遠近的人都來瞻仰禮拜。於是建造佛龕，將他安葬在東山下。經過二十多年，多次見到佛龕發光。打開一看，他的形體容貌如同活著一般。於是迎回寺中，用漆和纻麻裝飾。現在稱為真身院。

唐朝釋元慧，居住在嘉興法空王寺。一生誦讀《妙法蓮華經》，次數多到無法計算。立下志願，持守『三白法』。所謂『三白』，是指身不妄動，口不妄語，意不妄緣，這稱為『三白業』。當時人們稱他為『三白和尚』。咸通年間，他護送佛骨舍利前往鳳翔，焚煉左手拇指，口中誦唸《法華經》，他的手指不到一個月就又長了出來。

唐朝汴州廣福寺釋功迥，是汴州浚儀人。六歲時，母親口頭教他《觀音經》，幾天就背誦下來了。十六歲時捨棄世俗，進入泰山侍奉弘法師。他從小就減少慾望，約束自己，穿布衣，坐茅草。弘法師自己思量說：『默默地隱居山林，只是一種獨自修善的方式。至於維持寺院，如果不用教化誘導，就不能弘揚佛法。』於是南下參學，止住在慧福寺，專心誦讀《妙法蓮華經》，撰寫疏解五卷，經常為大家講解演說。一天，普賢菩薩顯現真身，乘坐六牙白象，大地都變成銀色。前後講解《法華經》五十多遍，每次講到《藥草喻品》時，天上必定降下雨水。

唐朝衡州釋楚云，生於唐朝末年，在衡山出家。曾經刺血書寫《妙法蓮華經》一部，長七寸，寬四寸，厚度為一半。製作旃檀木匣，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（Maitreya，彌勒佛）。』皇祐年間，有位貴人遊山時見到此匣，懷疑是假的，讓人用鉗子打開它，有血像線一樣流出來。不久，狂風雷電震動山谷，煙雲進入房屋，人們互相抓著也看不見對方，持續了整整一天。

【English Translation】 English version Zhang of Mingzhou abandoned his family and relied on Derun Temple. The master授 (shòu, imparted) him the Saddharma Puṇḍarīka Sūtra (妙法蓮華經, Wonderful Dharma Lotus Flower Sutra). He recited it as if it were a habit from a previous life, which amazed everyone. He constantly chanted it for twelve hours a day. In the second year of Xiantong (咸通), he suddenly sat in full lotus posture and passed away. Soon after, seven stalks of blue lotus flowers emerged from his mouth, fragrant and pure, which people from far and near came to admire and worship. Thereupon, a shrine was built, and he was buried at the foot of Dongshan (東山, East Mountain). After more than twenty years, the shrine was repeatedly seen emitting light. Upon opening it, his form and appearance were as if he were still alive. So, he was welcomed back to the temple and adorned with lacquer and ramie cloth. It is now called the True Body Courtyard (真身院).

The Tang Dynasty monk Yuanhui (元慧) resided in Fakong Wang Temple (法空王寺) in Jiaxing (嘉興). Throughout his life, he recited the Saddharma Puṇḍarīka Sūtra countless times. He vowed to uphold the 'Three White Dharmas'. The 'Three Whites' refer to the body not moving recklessly, the mouth not speaking falsely, and the mind not clinging to random thoughts; these are called the 'Three White Karmas'. At the time, people called him 'Monk Three White'. During the Xiantong era, he escorted the Buddha's bone relics to Fengxiang (鳳翔), where his left thumb was cremated. While reciting the Lotus Sutra, his finger grew back in less than a month.

The Tang Dynasty monk Gongjiong (功迥) of Guangfu Temple (廣福寺) in Bianzhou (汴州) was a native of Junyi (浚儀) in Bianzhou. At the age of six, his mother orally taught him the Avalokiteśvara Sūtra (觀音經, Guanyin Sutra), which he mastered in a few days. At sixteen, he renounced the world and entered Mount Tai (泰山) to serve Dharma Master Hongfa (弘法). From a young age, he reduced his desires and disciplined himself, wearing cloth and sitting on straw. Dharma Master Hongfa thought to himself, 'Silently dwelling in the mountains is merely a way to cultivate oneself alone. As for maintaining the temple, it cannot be promoted without teaching and guidance.' Therefore, he went south to study and stayed at Huifu Temple (慧福寺), focusing on reciting the Saddharma Puṇḍarīka Sūtra, and wrote five volumes of commentaries, which he often lectured and expounded upon for everyone. One day, Samantabhadra Bodhisattva (普賢) manifested his true form, riding a six-tusked white elephant, and the ground turned silver. He lectured on the Saddharma Puṇḍarīka Sūtra more than fifty times, and every time he reached the 'Medicinal Herbs' chapter (藥草喻品), it would surely rain.

The Tang Dynasty monk Chuyun (楚雲) of Hengzhou (衡州) was born in the late Tang Dynasty and ordained at Mount Heng (衡岳). He once pricked his blood to write a copy of the Saddharma Puṇḍarīka Sūtra, seven inches long, four inches wide, and half an inch thick. He made a sandalwood box and stored the sutra in the Three Lives Repository (三生藏) of Fuyan Temple (福嚴寺). He also carved eight characters on the box: 'Whoever opens this sutra, vows to be the same as Maitreya (慈氏).' During the Huangyou (皇祐) era, a nobleman saw the box while touring the mountain and suspected it was fake. He had someone open it with pliers, and blood flowed out like a thread. Soon after, a violent wind and thunder shook the valley, and smoke and clouds entered the house, making it impossible for people to see each other even when holding hands, and it lasted for a whole day.

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。貴人大驚。投誠懺悔。宋筠溪石門寺僧覺范。嘗經游往頂戴之。細看血線依然。同時禪月師貫休。有詩贈之曰。剔皮刺血誠何苦。為寫靈山九會文。十指瀝乾終七軸。後來求法更無君。

唐貞觀中。長安悟真寺僧。夜如藍溪。忽聞有誦法華經者。其聲纖遠。月下四望。闃然無睹。僧慘然有懼色。還寺白群僧。明夕俱往聽之。乃聞經聲自地中發。遂以標表其所。翼日窮表下。得一顱骨。在積壤中。其骨槁然。獨唇吻與舌。鮮而且潤。遂持歸。以石函置佛殿西軒下。自是每夕。常有誦法華經聲。出石函中。長安士女觀者千數。后為新羅僧竊函去

唐孫咸

為襄州梁崇義將校。雖在兵中。恒虔寫法華經。一日暴卒。信宿卻蘇。言至一王府。儀衛甚嚴。吏引一僧對事。僧號懷秀。亡已經年。在生犯戒。入冥無善可錄。乃謬云。我嘗囑孫咸寫法華經。敕咸對理。咸初不省。對以無有。僧固執之不決。忽見地藏謂曰。汝若招承。亦自獲佑。咸依言。乃得放還。方對勘時。見一戎王自外來。從者數百。冥王降階迎入。升殿坐。未幾為大風捲去。又一人常持金剛經。然好食肉。左邊有經數千軸。右邊積肉成山。以肉多將論罪。俄經堆中出火一星。飛向肉山。頃刻銷盡。此人遂履空而去。咸問地藏。向來戎王。風吹

【現代漢語翻譯】 現代漢語譯本：貴人非常驚訝，於是投降並懺悔。宋朝筠溪石門寺的僧人覺范，曾經遊歷到此，對它頂禮膜拜。仔細觀看，血線依然存在。同時代的禪月大師貫休，有詩贈給他，說：『剔皮刺血，誠心何苦？爲了書寫靈山九會（Lingshan Jiu Hui，佛陀在靈鷲山舉行的九次法會）的經文。十指瀝盡鮮血，最終寫成七軸。後來求法的人，再也沒有像你這樣的了。』

唐朝貞觀年間，長安悟真寺的僧人，夜晚來到藍溪。忽然聽到有人誦讀《法華經》。聲音細微而悠遠。在月光下四處張望，卻寂靜無人。僧人感到害怕，回到寺廟告訴了其他僧人。第二天晚上，大家一起去聽，才聽到經聲從地底下發出。於是就在那裡做了標記。第二天挖掘標記處，得到一個頭骨，在堆積的泥土中。頭骨已經乾枯，只有嘴唇和舌頭，鮮紅而且潤澤。於是就拿回去，用石函放在佛殿西邊的屋檐下。從此以後，每天晚上，常常有誦讀《法華經》的聲音，從石函中發出。長安的男女觀看的人數以千計。後來被新羅（Xinluo，古代朝鮮國家）的僧人偷走了石函。

唐朝的孫咸（Sun Xian），

是襄州（Xiangzhou）梁崇義（Liang Chongyi）的將校。雖然身在軍中，卻一直虔誠地書寫《法華經》。有一天突然去世，過了幾天又甦醒過來。說自己到了一個王府，儀仗衛隊非常森嚴。官吏引導一個僧人來對質。僧人名叫懷秀（Huaixiu），已經去世多年。在世時犯了戒律，進入陰間沒有善行可以記錄。於是謊稱：『我曾經囑咐孫咸書寫《法華經》。』命令孫咸來對質。孫咸起初不明白，回答說沒有這件事。僧人堅持不放，無法決斷。忽然看見地藏（Dizang，地藏菩薩）說：『你如果承認，也會得到保佑。』孫咸按照地藏菩薩的話做了，才得以放還。正在對質的時候，看見一個戎王（Rong Wang，古代少數民族的王）從外面來，跟隨的人有幾百個。冥王（Ming Wang，陰間的統治者）走下臺階迎接他進入，升殿就坐。沒過多久，就被一陣大風捲走了。又有一個人經常誦持《金剛經》，但是喜歡吃肉。左邊有經書幾千卷，右邊堆積的肉像山一樣。因為肉太多，將要論罪。忽然經書堆中出現一顆火星，飛向肉山，頃刻間就燒盡了。這個人於是騰空而去。孫咸問地藏菩薩，剛才的戎王，被風吹走

【English Translation】 English version: The nobleman was greatly surprised and surrendered in repentance. Juefan (覺范), a monk from Song Dynasty's Yunxi Shimen Temple, once traveled there and prostrated himself in worship. Upon closer inspection, the blood lines were still visible. At the same time, the Chan Master Guanxiu (貫休) of the Zen Moon sect, wrote a poem for him, saying: 'Why endure the hardship of peeling skin and piercing blood? It is to write the scriptures of the Nine Assemblies at Ling Mountain (Lingshan Jiu Hui, the nine Dharma assemblies held by the Buddha at Vulture Peak). Draining the blood from all ten fingers, he finally completed seven scrolls. Later seekers of the Dharma will never be like you.'

During the Zhenguan era of the Tang Dynasty, a monk from Wuzhen Temple in Chang'an went to Lanxi at night. Suddenly, he heard someone reciting the Lotus Sutra. The sound was faint and distant. He looked around under the moonlight, but there was no one to be seen. The monk felt frightened and returned to the temple to tell the other monks. The next evening, they all went to listen, and they heard the sound of the sutra coming from the ground. So they marked the spot. The next day, they dug down at the marked spot and found a skull in the accumulated soil. The skull was dry, but the lips and tongue were fresh and moist. So they took it back and placed it in a stone box under the west eaves of the Buddha hall. From then on, every night, there was a sound of reciting the Lotus Sutra coming from the stone box. Thousands of men and women in Chang'an came to watch. Later, a monk from Silla (Xinluo, an ancient Korean kingdom) stole the box.

Sun Xian (孫咸) of the Tang Dynasty,

was a military officer under Liang Chongyi (梁崇義) of Xiangzhou (襄州). Although in the army, he always devoutly transcribed the Lotus Sutra. One day, he suddenly died, but he revived after a few days. He said that he had arrived at a royal palace, where the ceremonial guards were very strict. An official led a monk to confront him. The monk's name was Huaixiu (懷秀), and he had been dead for many years. During his life, he had violated the precepts, and there were no good deeds to record in the underworld. So he falsely claimed: 'I once instructed Sun Xian to transcribe the Lotus Sutra.' He ordered Sun Xian to be brought for questioning. Sun Xian initially did not understand and replied that there was no such thing. The monk insisted, and the matter could not be resolved. Suddenly, he saw Dizang (地藏, Ksitigarbha Bodhisattva) say: 'If you admit it, you will also be blessed.' Sun Xian did as Dizang Bodhisattva said and was released. While he was being questioned, he saw a Rong King (Rong Wang, a king of ancient ethnic minorities) coming from outside, with hundreds of followers. The King of the Underworld (Ming Wang, the ruler of the underworld) descended the steps to welcome him in and ascended the throne. Before long, he was swept away by a great wind. There was also a person who often recited the Diamond Sutra, but he liked to eat meat. On the left were thousands of scrolls of scriptures, and on the right was a mountain of meat. Because there was too much meat, he was about to be punished. Suddenly, a spark of fire appeared from the pile of scriptures and flew towards the mountain of meat, burning it to ashes in an instant. This person then ascended into the sky and left. Sun Xian asked Dizang Bodhisattva, the Rong King who was blown away by the wind

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何處。地藏云。彼王當入無間。此風即業風也。因引咸看地獄。及門。煙焰煽赫。懼不敢視。忽鑊湯跳沫。滴落左股。痛徹心髓。地藏令吏送之歸。妻子環泣。已一日矣。遂破家寫法華經。矢志出家。所滴處成瘡。終身不愈。夫懷秀謬言。尚得免破戒之罪。況生前真實寫經者乎。地藏以招承諭咸。或僧有宿善致之。咸受鑊湯之厄。安知非業。而始終蒙地藏指示。竟得回生。則寫經之功德。又昭昭矣。

唐河東練行尼名法信。常讀法華。特造凈室。訪工書寫此經。價酬數倍。極力莊嚴。一起一沐。然香更衣。七卷之功。八載乃就。貞觀二年。龍門寺僧法端。集眾講演。欲借尼經。以為楷定。尼固不與。端責之。不得已。自赍送端。端開讀。惟見黃紙。了無文字。慚懼送還。尼悲泣受之。以香水洗函。薰沐頂戴。繞佛七日。既而開視。文字如初。又尼法潤。住丹陽三昧王寺。自少入道。精修禪慧。通誦蓮經。宵旦無歇。終后皮肉俱盡。惟心舌不朽

唐岑文字

字景仁。棘陽人。少信佛。誦法華普門品。嘗乘舟往吳江。中流舟覆。人俱溺死。文字亦沒水中。俄聞有人云。能誦法華經。得不死。如是者三。遂浮水面。須臾抵岸。一日於家設齋。一僧後去。謂曰。天下方亂。君幸不預災。終逢太平致富貴。言

【現代漢語翻譯】 現代漢語譯本： 何處？地藏菩薩說：『那國王應當墮入無間地獄。』這風就是業風啊。因此引導咸觀看地獄，到了地獄門口，煙焰熏灼，害怕得不敢看。忽然鑊湯飛濺，滴落在左腿上，疼痛直透心髓。地藏菩薩命令小吏送他回去。妻子們圍著他哭泣，已經過了一天了。於是變賣所有家產書寫法華經，立志出家。被鑊湯滴落的地方成了瘡，終身沒有痊癒。懷秀的謬論，尚且能夠免除破戒的罪過，更何況生前真實書寫佛經的人呢？地藏菩薩用招承來告誡咸，或許是僧人有前世的善根才導致這樣。咸遭受鑊湯的災難，怎麼知道不是業力所致呢？但始終蒙受地藏菩薩的指示，最終得以回生，那麼書寫佛經的功德，又更加明顯了。

唐朝河東有位精進修行的比丘尼，名叫法信。她經常讀誦《法華經》（Lotus Sutra）。特意建造了乾淨的房間，尋找精通書法的人來書寫這部經，報酬是通常的好幾倍，極力做到莊嚴。每寫一次就沐浴一次，點燃香，更換衣服。七卷經書的完成，花了八年的時間。貞觀二年，龍門寺的僧人法端，召集大眾講演佛法，想要借用比丘尼的經書，作為校正的版本。比丘尼堅決不給。法端責備她，不得已，她親自帶著經書送給法端。法端打開閱讀，只見是黃紙，完全沒有文字。慚愧恐懼地送還了經書。比丘尼悲傷哭泣地接受了經書，用香水洗滌經函，薰香沐浴后頂戴經書，繞佛七日。之後打開一看，文字和原來一樣。又有比丘尼法潤，住在丹陽三昧王寺，從小就進入佛道，精進地修習禪定和智慧，通曉背誦《蓮經》（Lotus Sutra），從早到晚沒有停歇。去世后皮肉全部腐爛，只有心和舌頭沒有腐爛。

唐朝岑文字

字景仁，棘陽人。從小就信奉佛教，誦讀《法華經普門品》（Universal Gate Chapter of the Lotus Sutra）。曾經乘船前往吳江，船在江中傾覆，人都淹死了。岑文字也沉入水中。忽然聽到有人說：『能夠誦讀《法華經》（Lotus Sutra），就不會死。』這樣說了三次，於是浮到水面。一會兒就到達了岸邊。有一天在家中設定齋飯，一位僧人最後離開，對他說：『天下將要大亂，您幸運地不會遇到災禍，最終會遇到太平盛世，獲得富貴。』

【English Translation】 English version: Where? Ksitigarbha (Earth Store Bodhisattva) said, 'That king should enter the Avici Hell (uninterrupted hell).' This wind is the karma wind. Therefore, he led Xian to see the hell. At the gate of hell, the smoke and flames were scorching, and he was afraid to look. Suddenly, boiling liquid splashed and dripped on his left thigh, the pain piercing his marrow. Ksitigarbha (Earth Store Bodhisattva) ordered an officer to send him back. His wife and children surrounded him, weeping. A day had passed. So he sold all his property to write the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), and vowed to become a monk. The place where the boiling liquid dripped became a sore that never healed. Huai Xiu's fallacy could still avoid the sin of breaking the precepts, let alone those who truly wrote the scriptures in their lifetime? Ksitigarbha (Earth Store Bodhisattva) used Zhao Cheng to instruct Xian, perhaps it was because the monk had good roots from a previous life that led to this. Xian suffered the calamity of boiling liquid, how could he know it was not caused by karma? But he was always guided by Ksitigarbha (Earth Store Bodhisattva), and eventually was able to return to life, then the merit of writing the scriptures is even more obvious.

During the Tang Dynasty, there was a diligent Bhikkhuni (Buddhist nun) in Hedong named Faxin. She often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). She specially built a clean room and sought out a skilled calligrapher to write this sutra, paying several times the usual price, striving for utmost solemnity. She bathed each time she wrote, lit incense, and changed clothes. It took eight years to complete the seven volumes. In the second year of Zhenguan, the monk Fadian of Longmen Temple gathered the assembly to give lectures, wanting to borrow the nun's sutra as a corrected version. The nun firmly refused. Fadian rebuked her, and reluctantly, she personally brought the sutra to Fadian. Fadian opened it and read it, only to see yellow paper with no writing at all. Ashamed and fearful, he returned the sutra. The nun received the sutra with sorrow and tears, washed the case with fragrant water, perfumed herself, and circumambulated the Buddha for seven days. When she opened it again, the writing was as before. Also, the Bhikkhuni (Buddhist nun) Farun lived in Danyang Sanmei Wang Temple. She entered the Buddhist path at a young age, diligently cultivated meditation and wisdom, and was proficient in reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), without ceasing from morning till night. After her death, her flesh and skin were completely decayed, only her heart and tongue did not decay.

Tang Dynasty Cen Wenben

Styled Jingren, from Jiyang. He believed in Buddhism from a young age and recited the Universal Gate Chapter (Samantamukha Parivarta) of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Once, he was traveling by boat to Wujiang, and the boat capsized in the middle of the river, and everyone drowned. Cen Wenben also sank into the water. Suddenly, he heard someone say, 'Those who can recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) will not die.' This was said three times, and then he floated to the surface. In a short while, he reached the shore. One day, he set up a vegetarian feast at home. A monk left last and said to him, 'The world is about to be in great chaos, but you are fortunate not to encounter disaster, and you will eventually encounter a peaceful and prosperous age and attain wealth and honor.'

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訖不見。及文字就齋。復于碗得舍利二粒。后仕唐為中書令。

唐黃門侍郎王淹

生而魯鈍。法華一部。久方通誦。后病逝。見夢于弟新安太守固云。予以誦經故。得生西方。然因魯鈍。尚在鐵葉蓮華胎內。告汝等知。勤心經典。勿懈息也。言已而別。

唐隆州令狐元軌

巴西人。敬信佛法。依杭禪師教。書法華經一部。箱帙嚴好。虔供岐州莊所。一夕為野火延燒。莊屋俱燼。軌令撥灰。取金銅經軸。則見外箱已灰。經獨宛然。潢色不改。貞觀五年事。

唐貞觀中。河南董雄。為大理丞。坐李仙童事。上震怒。使侍御韋悰。鞠問甚急。大理李敬玄。司直王忻等。數十人同系獄。雄專念法華普門品。日誦三十遍。夜亦不息。枷鎖忽自解。驚告守者。其夜監察御史張守一直宿。親視甚怪之。更鎖嚴封而去。雄仍誦經。五更鎖復解。落地有聲。而封題如故。臺中內外聞者奇之。事平。同舍囚俱獲免

唐長安縣福水南史村。有史阿誓者。生平誦法華經。名充令史。往還步涉。未嘗乘騎。蓋依經云。哀憫一切故也。臨終有異香。人咸異之。后十年妻亡。發冢合葬。舌本如生

唐右監門校尉李山龍

馮翊人。武德中暴亡。惟心尚暖。七日而蘇。云。至一官署。有囚千數。皆鎖系

【現代漢語翻譯】 現代漢語譯本： 最終沒有看見（舍利）。等到文字送到齋房，又在碗里發現了兩粒舍利。後來在唐朝做官，官至中書令。 唐朝黃門侍郎王淹： 生性愚鈍，一部《法華經》（Saddharma Puṇḍarīka Sūtra）很久才背誦通順。後來因病去世，夢中顯靈給弟弟新安太守王固說：『我因為誦經的緣故，得以往生西方極樂世界。然而因為愚鈍，還在鐵葉蓮花胎內。告訴你們，要勤奮修習經典，不要懈怠啊。』說完就告別了。 唐朝隆州令狐元軌： 是巴西人，敬信佛法。依照杭禪師的教導，書寫《法華經》（Saddharma Puṇḍarīka Sūtra）一部，用箱子精心裝好，虔誠地供奉在岐州的莊園里。一天晚上，因為野火蔓延，莊園房屋全部燒燬。令狐元軌讓人撥開灰燼，取出金銅經軸，卻發現外面的箱子已經燒成灰燼，只有經書完好無損，顏色沒有改變。這是貞觀五年發生的事情。 唐朝貞觀年間，河南董雄，擔任大理丞。因為李仙童的案件，皇上大怒，派侍御史韋悰嚴厲審問。大理李敬玄、司直王忻等數十人一同被關進監獄。董雄專心念誦《法華經·普門品》（Saddharma Puṇḍarīka Sūtra - Samantamukha Parivarta），每天誦讀三十遍，晚上也不停歇。枷鎖忽然自己解開了，他驚恐地告訴看守的人。當晚監察御史張守一直宿，親自檢視，覺得非常奇怪。重新鎖好並嚴密封鎖后離開。董雄繼續誦經，五更時分鎖再次解開，掉在地上發出聲響，而封條卻完好如初。臺中內外聽到這件事的人都覺得很神奇。事情平息后，同牢房的囚犯都獲得了赦免。 唐朝長安縣福水南史村，有個叫史阿誓的人，一生誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）。名字登記在縣衙的令史名冊上，往來都是步行，從不騎馬。這是因為他遵循經書上說的『哀憫一切眾生』。臨終時有奇異的香味，人們都覺得很奇怪。十年後妻子去世，開墳合葬，發現他的舌頭仍然像活著一樣。 唐朝右監門校尉李山龍： 是馮翊人，武德年間突然去世，只有心臟還溫暖。七天後甦醒過來，說：『到了一個官署，有數千名囚犯，都被鎖著。』

【English Translation】 English version: Finally, it was not seen. When the text was brought to the齋 (zhāi, vegetarian hall), two more śarīra (舍利, relics) were found in the bowl. Later, he served in the Tang Dynasty as 中書令 (Zhōngshūlìng, Grand Secretary). Wang Yan, Attendant Minister of the Yellow Gate in the Tang Dynasty: Born dull-witted, it took him a long time to master the recitation of the entire Lotus Sūtra (法華經, Saddharma Puṇḍarīka Sūtra). Later, he died of illness and appeared in a dream to his younger brother, Wang Gu, the Prefect of Xin'an, saying, 'Because of my recitation of the sūtra, I was able to be reborn in the Western Pure Land. However, because of my dullness, I am still within the iron-leaf lotus womb. I am telling you all to diligently study the scriptures and not to be lazy.' After speaking, he departed. Linghu Yuan Gui, Magistrate of Long Prefecture in the Tang Dynasty: A native of Ba Xi, he revered and believed in Buddhism. Following the teachings of Chan Master Hang, he transcribed a copy of the Lotus Sūtra (法華經, Saddharma Puṇḍarīka Sūtra), carefully placing it in a box and reverently enshrining it at his manor in Qi Prefecture. One night, a wildfire spread, and all the houses in the manor were burned down. Linghu Yuan Gui ordered the ashes to be cleared and the gold and copper sūtra rollers to be retrieved. It was then discovered that the outer box had been reduced to ashes, but the sūtra itself remained intact, its color unchanged. This occurred in the fifth year of the Zhenguan era. During the Zhenguan era of the Tang Dynasty, Dong Xiong of Henan served as a Judge of the Court of Judicature. Due to the case of Li Xiantong, the Emperor was furious and sent the Supervising Censor Wei Cong to interrogate him severely. Dozens of people, including Li Jingxuan of the Court of Judicature and Wang Xin, the Director of Justice, were imprisoned together. Dong Xiong single-mindedly recited the Universal Gate Chapter of the Lotus Sūtra (法華經·普門品, Saddharma Puṇḍarīka Sūtra - Samantamukha Parivarta), reciting it thirty times a day and not ceasing even at night. Suddenly, the shackles unlocked themselves. He told the guards in alarm. That night, the Investigating Censor Zhang Shouyi stayed overnight and personally inspected the situation, finding it very strange. He relocked and sealed the shackles tightly before leaving. Dong Xiong continued to recite the sūtra, and at the fifth watch, the lock unlocked again, falling to the ground with a sound, while the seal remained intact. Those inside and outside the court who heard of this found it miraculous. After the matter was settled, all the prisoners in the same cell were pardoned. In Nanshi Village, Fushui, Chang'an County, Tang Dynasty, there was a man named Shi Ashi, who recited the Lotus Sūtra (法華經, Saddharma Puṇḍarīka Sūtra) throughout his life. His name was on the registry of clerks in the county office. He always walked, never riding a horse, because he followed the sūtra's teaching of 'compassion for all beings.' At the time of his death, there was an unusual fragrance, which people found strange. Ten years later, when his wife died, they opened his grave for a joint burial and found that his tongue was still as fresh as if he were alive. Li Shanlong, Commandant of the Right Surveillance Gate in the Tang Dynasty: A native of Fengyi, he died suddenly during the Wude era, with only his heart remaining warm. He revived after seven days, saying, 'I arrived at an official office, where there were thousands of prisoners, all of whom were chained.'

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北面立。王問山龍平生作何福善。山龍云。鄉人建會。恒以物施之。又問更作何德業。龍云。誦法華經日兩卷。王起立曰。大善。可升階就東北高座誦之。龍即舉聲開經曰。妙法蓮華經序品第一。王曰。請止。君誦經非徒自利。乃令庭中諸囚。聞法獲免。善哉。諸囚遂忽不見。令放龍還。東行見一鐵城。甚廣大。吏曰。此是大地獄。中有分隔。各隨本業。赴獄受罪。山龍聞之悲懼。稱南無佛。請吏求出。俄見旁有人坐臥。龍問之。云。此輩罪報。應入鑊湯。蒙賢者稱南無佛。諸罪人暫得一日休息爾。

唐長安高表仁之孫

常讀法華。龍朔三年正月。乘馬出順義門。有兩騎逐之。稱是冥使。特來追卿。高惶怖西走。欲投普光寺。鬼疾前阻門不令入。又西走欲入開善寺。鬼復前阻。遂相從馳入醴泉坊。一騎在前。高以拳擊墜之。后鬼怒。遙挽高發擲下馬。家人輿還。至晚乃蘇。自云。備見冥王。王云。汝何盜取僧果。復說三寶過。高伏罪無敢言。王云。盜果之罪。合吞鐵丸四百五十枚。四年受之乃盡。說過之罪。合耕其舌。因放還。言已復絕。口如吞物狀。通身皰赤。經日方醒。如是四年。吞丸報盡。忽復氣絕。神至王所。王命鬼使拔舌耕之。鬼拈鉤鑿。铦利異常。終不能及。王乃簡案。知曾讀法華力。舌不

【現代漢語翻譯】 現代漢語譯本： 山龍站在北面。閻王問山龍一生做了什麼善事。山龍說：『鄉里人建佛會，我經常用財物佈施。』閻王又問他還做了什麼功德事業。山龍說：『我每天誦讀兩卷《法華經》。』閻王起身說：『太好了。』可以走上臺階，到東北面的高座上誦經。』山龍隨即高聲開始誦經，說：『妙法蓮華經序品第一。』閻王說：『請停下。你誦經不僅僅是自己得益，還能讓庭院中的囚犯，聽聞佛法而得到解脫。太好了。』眾囚犯隨即忽然不見了。閻王下令放山龍還陽。山龍向東走，看見一座鐵城，非常廣大。獄吏說：『這是大地獄，其中有分隔，各自根據生前的罪業，到地獄中受罪。』山龍聽了，悲傷恐懼，稱念『南無佛』（皈依佛）。請求獄吏放他出去。一會兒，看見旁邊有人或坐或臥。山龍問他們，他們說：『我們這些人的罪報，應該進入鑊湯（沸水鍋）中受刑。蒙賢者稱念『南無佛』，我們這些罪人暫時得到一天的休息。』 唐朝長安人高表仁的孫子，經常讀誦《法華經》。龍朔三年（公元663年）正月，他騎馬從順義門出去，有兩名騎馬的人追趕他，自稱是陰間的使者，特地來追捕他。高表仁驚慌恐懼，向西逃跑，想要投奔普光寺。鬼使快速上前阻攔，不讓他進去。又向西逃跑，想要進入開善寺。鬼使又上前阻攔。於是他們互相追逐，進入醴泉坊。一名鬼使在前。高表仁用拳頭擊打，將他打落馬下。後面的鬼使大怒，遠遠地抓住高表仁的頭髮，將他摔下馬。家人將他擡回家。到晚上才甦醒。他自己說，他完全見到了閻王。閻王說：『你為什麼偷取僧人的果實，又說了三寶（佛、法、僧）的過失？』高表仁認罪，不敢說話。閻王說：『偷盜果實的罪過，應該吞下鐵丸四百五十枚，四年才能受完。說三寶過失的罪過，應該耕他的舌頭。』於是放他還陽。說完又昏死過去。口中好像吞了東西的樣子，全身長滿紅色水泡。經過一天才醒來。像這樣過了四年，吞鐵丸的報應結束了。忽然又氣絕身亡。神識到了閻王那裡。閻王命令鬼使拔出他的舌頭耕耘。鬼使拿著鉤子和鑿子，非常鋒利，最終也不能碰到他的舌頭。閻王於是檢視案卷，知道是因為他曾經讀誦《法華經》的力量，所以舌頭不會受傷。

【English Translation】 English version: Shān Lóng (Mountain Dragon) stood facing north. King Yama (the King of Hell) asked Shān Lóng what good deeds he had done in his life. Shān Lóng said, 'When the villagers established a Buddhist assembly, I always donated goods to it.' The King Yama then asked what other meritorious deeds he had done. Shān Lóng said, 'I recite two chapters of the Lotus Sūtra every day.' King Yama rose and said, 'Excellent. You may ascend the steps and go to the high seat in the northeast to recite it.' Shān Lóng then began reciting the sūtra loudly, saying, 'The Wonderful Dharma Lotus Flower Sūtra, Chapter One: Introduction.' King Yama said, 'Please stop. Your recitation of the sūtra not only benefits yourself but also allows the prisoners in the courtyard to hear the Dharma and be liberated. Excellent.' The prisoners then suddenly disappeared. King Yama ordered Shān Lóng to be released and return to the world. Shān Lóng walked east and saw an iron city, which was very vast. An officer said, 'This is the great hell, which is divided into sections. Each person goes to hell to suffer according to their karma from their previous life.' Shān Lóng heard this and was filled with sorrow and fear, and he recited 'Namo Buddha' (Homage to Buddha). He asked the officer to let him out. After a while, he saw people sitting or lying down nearby. Shān Lóng asked them, and they said, 'Our karmic retribution is that we should enter the cauldron of boiling water to be punished. Because the virtuous one recited 'Namo Buddha,' we sinners have temporarily obtained a day of rest.' Gāo Biǎo Rén (High Manifest Benevolence), a grandson of a man from Cháng'ān (Eternal Peace) in the Táng Dynasty, often recited the Lotus Sūtra. In the first month of the third year of Lóng Shuò (Dragon Concord, 663 AD), he rode a horse out of Shùn Yì Gate (Obedient Righteousness Gate). Two riders chased after him, claiming to be messengers from the underworld, specially sent to arrest him. Gāo Biǎo Rén was frightened and ran west, trying to enter Pǔ Guāng Temple (Universal Light Temple). The ghost messenger quickly stepped forward to stop him, not allowing him to enter. He ran west again, trying to enter Kāi Shàn Temple (Open Goodness Temple). The ghost messenger stopped him again. So they chased each other into Lǐ Quán Ward (Sweet Spring Ward). One ghost messenger was in front. Gāo Biǎo Rén punched him, knocking him off his horse. The ghost messenger behind was furious and grabbed Gāo Biǎo Rén's hair from afar, throwing him off his horse. His family carried him home. He woke up in the evening. He himself said that he had fully seen King Yama. King Yama said, 'Why did you steal the fruit of the monks and speak ill of the Three Jewels (Buddha, Dharma, Sangha)?' Gāo Biǎo Rén confessed his guilt and dared not speak. King Yama said, 'The sin of stealing fruit requires swallowing four hundred and fifty iron balls, which will take four years to complete. The sin of speaking ill of the Three Jewels requires plowing his tongue.' Then he was released to return to the world. After saying this, he fainted again. His mouth looked like he had swallowed something, and his whole body was covered with red blisters. He woke up after a day. In this way, after four years, the retribution of swallowing iron balls ended. Suddenly, he died again. His spirit went to King Yama. King Yama ordered the ghost messenger to pull out his tongue and plow it. The ghost messenger held a hook and chisel, which were extremely sharp, but in the end, he could not reach his tongue. King Yama then examined the records and knew that it was because of the power of his past recitation of the Lotus Sūtra that his tongue was not harmed.

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可出。遂免罪放還。自後常于化度寺。行五悔法。以懺前愆。

唐京師人潘果

年弱冠。任富平縣都水小吏。及歸家。與少年數人游野外。見一羊食草。果與少年捉之歸。羊中路鳴喚。果懼主聞。㧞其舌。殺食之。后一年。果舌漸消縮。陳牒解吏職。縣令鄭餘慶疑其詐。使開口驗之。見舌根僅如豆許不盡。問其故。取紙書以答之。縣令教寫法華經。為羊追福。果如言發心書寫。齋戒不怠。后一年舌漸得生。平復如故。又詣官陳牒。縣令用為里正。

唐少常伯崔義起

妻父蕭文鏗。素持法華。滿數千遍。永斷葷茹。妻蕭氏以龍朔三年五月亡。三七日修齋。婢素玉忽作夫人語。謂生時不信三寶。今受苦不可言。繇汝輩為我誦經修齋。得暫放歸。至第二十日更來。將素玉去。看我受罪。及期。玉果死。三日而蘇。曰。見大城宮府。夫人入別院。須臾火鑊鐵床並至。備受楚毒。忽見鏗坐蓮華臺。語素玉曰。我女生多嗔妒。不信我言。不信因果。今受此苦。我無能救。汝歸可語家人。令修功德。庶得解脫。又見梵僧從空中下。教玉誦法華經。謂曰。汝當記持此經。為閻浮提人傳誦。當有信者。麟德元年正月。薛將軍宅。設齋迎玉。試誦冥經。有梵僧聞之。合掌嘆曰。如西國本不異。眾始驚服。

【現代漢語翻譯】 現代漢語譯本： 可出（人名）。於是免了他的罪，放他回家。自那以後，他經常在化度寺修行五悔法，來懺悔以前的罪過。 唐朝京城人潘果（人名）， 年紀剛滿二十歲，擔任富平縣都水的小吏。等到他回家，與幾個少年在野外遊玩時，看見一隻羊在吃草。潘果與少年們捉住那隻羊帶回家。羊在路上鳴叫，潘果害怕主人聽見，拔掉了它的舌頭，殺了吃掉。過了一年後，潘果的舌頭漸漸萎縮。他呈上公文辭去小吏的職務。縣令鄭餘慶（人名）懷疑他裝病，讓他張開嘴檢查。看見他的舌根只剩下豆子那麼大一點。問他原因，他就用紙寫字來回答。縣令教他書寫《法華經》，為那隻羊追 phúc。潘果按照縣令的話發心書寫，齋戒不懈怠。過了一年後，舌頭漸漸長了出來，恢復如初。他又到官府呈上公文。縣令任用他為里正。 唐朝少常伯崔義起（人名）， 他的岳父蕭文鏗（人名），一向持誦《法華經》，滿了數千遍，永遠斷絕葷腥。他的妻子蕭氏在龍朔三年五月去世。在三七日（亡者去世后的第二十一天）舉行齋戒。婢女素玉（人名）忽然說出夫人的話，說她生前不相信三寶，現在受的苦無法說。多虧你們為我誦經修齋，才能暫時放我回家。到第二十天還要再來，帶素玉去看我受罪。到了約定的日子，素玉果然死了。三天後又甦醒過來，說：『我看見一座大城宮府，夫人進入別的院落。一會兒，火鑊、鐵床都來了，各種刑罰都受遍了。忽然看見蕭文鏗坐在蓮花臺上，對素玉說：『我的女兒生前多嗔恨嫉妒，不相信我的話，不相信因果報應，現在受這種苦。我沒有能力救她。你回去可以告訴家人，讓他們多做功德，或許可以得到解脫。』又看見一位梵僧從空中下來，教素玉誦《法華經》，說：『你應當記住這部經，為閻浮提（Jambudvipa，佛教傳說中的世界中心）的人傳誦，一定會有相信的人。』麟德元年正月，薛將軍（人名）家，設齋迎接素玉，讓她試著背誦陰間的經文。有一位梵僧聽了，合掌讚歎說：『和西國的原本沒有差別。』眾人才開始驚訝佩服。

【English Translation】 English version: Ke Chu (person's name) was released after being pardoned. From then on, he often practiced the Five Repentance Dharma at Huadu Temple to atone for his past sins. Pan Guo (person's name), a man from the Tang Dynasty capital, Became a minor official in charge of water management in Fuping County at the young age of twenty. Upon returning home, he went to the countryside with several young men. They saw a sheep grazing. Pan Guo and the young men caught the sheep and took it home. The sheep cried out on the way, and Pan Guo, fearing the owner would hear, pulled out its tongue and killed it for food. A year later, Pan Guo's tongue gradually atrophied. He submitted a petition to resign from his official position. County Magistrate Zheng Yuqing (person's name) suspected he was feigning illness and had him open his mouth for inspection. He saw that only a bean-sized piece of the tongue root remained. When asked the reason, he wrote on paper to answer. The county magistrate taught him to write the Lotus Sutra to seek blessings for the sheep. Pan Guo followed his advice and diligently wrote the sutra while observing a vegetarian diet. A year later, his tongue gradually grew back and returned to normal. He then went to the government office to submit a petition again. The county magistrate appointed him as the village head. Cui Yiqi (person's name), the Junior Vice Minister of the Court of Imperial Sacrifices of the Tang Dynasty, His father-in-law, Xiao Wenkeng (person's name), had always upheld the Lotus Sutra, reciting it thousands of times and permanently abstaining from meat and strong-tasting vegetables. His wife, Lady Xiao, passed away in May of the third year of Longshuo. On the twenty-first day after her death, a memorial service was held. Suddenly, the maid Su Yu (person's name) spoke in the voice of the deceased lady, saying that she did not believe in the Three Jewels when she was alive and was now suffering unspeakable torment. Thanks to your chanting of sutras and holding memorial services for me, I have been temporarily released to return home. I will come again on the twentieth day to take Su Yu to see me suffer punishment. On the appointed day, Su Yu indeed died. Three days later, she revived and said, 'I saw a large city palace, and the lady entered a separate courtyard. Soon, cauldrons of fire and iron beds arrived, and she endured all kinds of torture. Suddenly, I saw Xiao Wenkeng sitting on a lotus platform, saying to Su Yu, 'My daughter was often full of anger and jealousy and did not believe my words or in cause and effect. Now she suffers this torment. I have no power to save her. You can go back and tell her family to cultivate merit so that she may be liberated.' She also saw a Brahman monk descending from the sky, teaching Su Yu to recite the Lotus Sutra, saying, 'You should remember this sutra and recite it for the people of Jambudvipa (the world center in Buddhist cosmology), and there will surely be believers.' In the first month of the first year of Linde, the family of General Xue (person's name) held a memorial service to welcome Su Yu, and she was asked to recite the sutra from the underworld. A Brahman monk who heard it joined his palms and exclaimed, 'It is no different from the original text in the Western lands!' The crowd was amazed and impressed.

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唐馬郎婦者

出陜右。先是此地俗習騎射。不知有三寶名。元和十二年。忽有美艷女子。挈籃鬻魚。人競欲娶之。女曰。有一夕能誦普門品者。則吾歸之。黎明。誦徹者二十餘輩。復授以金剛般若。旦通猶十人。乃更授法華經全帙。期以三日通徹。獨馬氏子能。乃具禮迎焉。入門。女稱疾求止別房。須臾便死。體即爛壞。遂瘞之。數日有紫衣老僧。至葬所。命啟視。惟黃金鎖子骨存焉。謂眾曰。此觀音大士。憫汝輩障重。故垂方便。示現以化汝耳。言訖。飛空而去(見宋潛溪像贊序一本作普賢)。

唐黃氏二女

晉陵人。幼聞人誦法華經。傾聽久之。曰。吾解此義矣。遂能深談實相之旨。后入京師安國寺為尼。長名持法。次名慧忍。同修法華三昧。忽有尼號空姑。詞貌甚異。降禮懺所。相與行道。每至中夜。身光赫然。如是三年而去。或疑為普賢化現云。興元三年梁肅記。

唐武德中。都水使蘇長。授巴州刺史。渡嘉陵江。中流風起舟覆。諸人一時同溺。惟一妾常讀法華經。及水入船。乃頭頂經函。誓與俱沒。已而獨得不沉。隨波泛泛。頃之至岸。捧函而上。開視了無沾濕。妾竟以全。又淮寧城北。有姑嫂同誦法華。聲如金玉。歿后。冢生紅蓮一朵。開敷妙盛。後人因於其地。建華臺寺。

【現代漢語翻譯】 現代漢語譯本 唐朝的馬郎婦

是出自陜右地區的人。起初，這個地方的風俗是崇尚騎射，不知道有佛法僧三寶的名號。唐憲宗元和十二年，忽然出現一位美艷的女子，提著籃子賣魚。人們都爭著想娶她。女子說：『如果有一夜能背誦《普門品》（觀世音菩薩普門品）的人，我就嫁給他。』到了黎明，能完整背誦的人有二十多人。女子又教他們背誦《金剛般若經》（金剛般若波羅蜜經），第二天早上能背誦的還有十人。於是女子又教他們背誦《法華經》（妙法蓮華經）的全部經卷，約定三天內能全部背誦的才能娶她。只有馬家的兒子能做到。於是馬家準備了禮儀迎娶她。女子進門后，就稱病要求住在別的房間。不久就死了，身體很快腐爛。於是人們就把她埋葬了。幾天後，有一位身穿紫色袈裟的老和尚來到埋葬的地方，讓人挖開墳墓檢視。只見裡面只有黃金鎖子骨存在。老和尚對眾人說：『這位是觀音大士（觀世音菩薩），憐憫你們業障深重，所以用這種方便法門，示現來教化你們。』說完，就騰空飛走了（見宋朝潛溪像贊序，一本作普賢）。

唐朝黃氏二女

是晉陵人。從小聽到別人誦讀《法華經》（妙法蓮華經），就側耳傾聽很久，然後說：『我理解其中的含義了。』於是就能深入地談論實相的宗旨。後來進入京城的安國寺出家為尼姑。姐姐名叫持法，妹妹名叫慧忍，一同修習法華三昧。忽然有一位尼姑，法號空姑，言辭和容貌都很奇異，來到她們禮拜懺悔的地方，和她們一起修行。每到半夜，身上發出明亮的光芒。這樣過了三年就離開了。有人懷疑她是普賢（普賢菩薩）化現的。興元三年梁肅記錄。

唐朝武德年間，都水使蘇長，被授予巴州刺史的官職。他渡嘉陵江時，江中突然颳起大風，船翻了，所有人都落入水中。只有一位小妾平時經常誦讀《法華經》（妙法蓮華經），當水涌入船中時，她就頭頂著經書，發誓要和經書一起沉沒。不久，只有她沒有沉下去，隨著波浪漂浮。過了一會兒，她漂到了岸邊，捧著經書上岸，打開一看，經書完全沒有被水沾濕。這位小妾最終得以保全性命。另外，淮寧城北，有一對姑嫂一同誦讀《法華經》，聲音如同金玉般悅耳。她們去世后，墳墓上長出一朵紅蓮，盛開得非常美妙。後來人們就在她們的墳墓所在地，建造了華臺寺。

【English Translation】 English version The Woman of Ma Lang in the Tang Dynasty

She came from the Shanyou area. Initially, the custom of this place was to value riding and archery, and they did not know the names of the Three Jewels (Buddha, Dharma, Sangha). In the twelfth year of the Yuanhe era of Emperor Xianzong of Tang, suddenly a beautiful woman appeared, carrying a basket and selling fish. People competed to marry her. The woman said, 'If someone can recite the 'Universal Gate Chapter' (Universal Gate Chapter of Avalokiteśvara Bodhisattva) in one night, I will marry him.' By dawn, more than twenty people could recite it completely. The woman then taught them to recite the 'Diamond Prajna Sutra' (Diamond Prajna Paramita Sutra), and the next morning ten people could recite it. So the woman taught them to recite the entire volume of the 'Lotus Sutra' (Wonderful Dharma Lotus Flower Sutra), stipulating that only those who could recite it completely within three days could marry her. Only the son of the Ma family could do it. So the Ma family prepared the rituals to welcome her. After entering the house, the woman claimed to be ill and asked to stay in another room. Soon after, she died, and her body quickly decayed. So people buried her. A few days later, an old monk wearing a purple robe came to the burial place and asked people to dig open the grave to see. Only golden locked bones remained inside. The old monk said to the crowd, 'This is Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), who pities your heavy karma, so he used this expedient method to appear and transform you.' After speaking, he flew into the air and left (see the preface to the statue praise of Qianxi in the Song Dynasty, one version says Samantabhadra).

The Two Daughters of the Huang Family in the Tang Dynasty

They were from Jinling. From a young age, when they heard others reciting the 'Lotus Sutra' (Wonderful Dharma Lotus Flower Sutra), they listened attentively for a long time, and then said, 'I understand the meaning of it.' So they could deeply discuss the essence of reality. Later, they entered Anguo Temple in the capital to become nuns. The elder sister was named Chifa, and the younger sister was named Huiren. They practiced the Lotus Samadhi together. Suddenly, a nun named Konggu, whose words and appearance were very strange, came to their place of worship and repentance and practiced with them. Every midnight, her body emitted a bright light. After three years, she left. Some people suspected that she was a manifestation of Samantabhadra (Samantabhadra Bodhisattva). Liang Su recorded in the third year of Xingyuan.

During the Wude period of the Tang Dynasty, Su Chang, the director of water conservancy, was granted the position of prefect of Bazhou. When he was crossing the Jialing River, a strong wind suddenly rose in the river, and the boat capsized, and everyone fell into the water. Only one concubine usually recited the 'Lotus Sutra' (Wonderful Dharma Lotus Flower Sutra). When water poured into the boat, she held the sutra on her head, vowing to sink with the sutra. Soon, only she did not sink, floating with the waves. After a while, she floated to the shore, holding the sutra and going ashore. When she opened it, the sutra was completely untouched by water. The concubine was finally able to save her life. In addition, north of Huaining City, two sisters-in-law recited the 'Lotus Sutra' together, and their voices were as pleasant as gold and jade. After they died, a red lotus grew on their graves, blooming beautifully. Later, people built Huatai Temple on the site of their graves.

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歷朝法華持驗紀捲上 卍新續藏第 78 冊 No. 1541 法華經持驗記

歷朝法華持驗紀卷下

同善道人周克復纂

男周石校

潛確居士陳濟生參

五代成都大慈寺有僧。恒誦法華經。一日入青城山。採藥。沿溪越險。忽雲霧四起。不知所適。有頃雲散。見一閣跨溪。甚崇麗。僧至門。僕人入報。出曰。先生請師誦所業經。僧朗聲誦至寶塔品。先生野服藜杖。兩眉垂肩。焚香揖聽良久。誦已。設秫飯杞菊。馨若甘露。䞋金一鍰。仆送至中途。僧問何姓名。仆曰。此孫思邈先生也。僧方嗟嘆。仆忽不見。復尋索三日。竟迷舊處。歸視所䞋。乃金錢也。繇茲一膳。身輕無疾。唐史云。𨗿百五十歲。至請誦經時。距前又三百年矣。出湘山野錄。

吳越錢塘永明寺釋道潛

蒲津武氏。嘗于山齋。行三七日法華懺。忽見普賢御象。在塔寺三門亭下。其象鼻直枕行懺所。漢南國錢王建慧日永明寺。請師居之。嘗閱大藏經。晏坐中見文殊現形。后禮阿育王塔。跽而頂戴。淚下如雨。俄見舍利在懸鐘外。旋繞而行。師悲喜交集。建隆二年。坐化阇維。舍利甚繁。建塔藏焉。塔頂放白光。如初化時。

吳越永明寺智覺禪師

諱延壽。丹陽王氏。遷居餘杭。總

【現代漢語翻譯】 現代漢語譯本

《歷朝法華持驗紀》捲上 卍新續藏第 78 冊 No. 1541 《法華經持驗記》

《歷朝法華持驗紀》卷下

同善道人周克復纂

男周石校

潛確居士陳濟生參

五代時期，成都大慈寺有一位僧人，經常誦讀《法華經》。一天，他進入青城山採藥，沿著溪流，翻越險峻之處。忽然間，雲霧四起，不知該往哪裡去。過了一會兒，雲霧消散，看見一座樓閣橫跨溪流，非常高大華麗。僧人來到門前，僕人進去稟報，出來說：『先生請師父誦讀您所修習的經典。』僧人洪亮地誦讀到《寶塔品》。先生穿著粗布衣服，拄著藜杖，兩道眉毛垂到肩膀，焚香作揖，聽了很久。誦讀完畢，先生用秫米飯和枸杞菊花招待僧人，香味如同甘露。贈送金子一鍰（古代重量單位），僕人送僧人到半路。僧人問他姓名，僕人說：『這是孫思邈（唐代著名醫學家）先生。』僧人正驚歎時，僕人忽然不見了。僧人又尋找了三天，最終迷失了原來的地方。回去檢視所贈送的禮物，原來是金錢。自從吃了這頓飯，身體輕盈沒有疾病。《唐史》記載，孫思邈一百五十歲。到請僧人誦經時，距離之前又過了三百年。出自《湘山野錄》。

吳越國錢塘永明寺的釋道潛（僧人名號）

蒲津的武氏，曾經在山齋中，舉行二十一天的法華懺法。忽然看見普賢（菩薩名號）菩薩乘坐著白象，在塔寺的三門亭下。白象的鼻子直接枕在舉行懺法的地方。漢南國錢王建立了慧日永明寺，請道潛法師居住。道潛法師曾經閱讀大藏經，在靜坐中看見文殊（菩薩名號）菩薩顯現。後來禮拜阿育王塔，跪著以頭頂禮，眼淚像雨一樣流下。忽然看見舍利（佛教聖物）在懸掛的鐘外面，旋轉著飛行。道潛法師悲喜交加。建隆二年，坐化，火化后得到很多舍利，於是建造塔來收藏。塔頂放出白光，如同剛火化時一樣。

吳越永明寺智覺禪師（僧人名號）

名諱延壽，丹陽王氏，遷居到餘杭。

【English Translation】 English version

Annals of Miraculous Verifications of the Lotus Sutra Through Dynasties, Volume 1 Supplement to the Buddhist Canon, Volume 78, No. 1541, Records of Miraculous Verifications of the Lotus Sutra

Annals of Miraculous Verifications of the Lotus Sutra Through Dynasties, Volume 2

Compiled by Zhou Kefu, a Taoist of Common Good

Proofread by Zhou Shi, Son

Participated by Chen Jisheng, a Recluse of Quiet Assurance

During the Five Dynasties period, there was a monk in the Great Compassion Temple (Daci Si) in Chengdu who constantly recited the Lotus Sutra (Fahua Jing). One day, he entered Qingcheng Mountain to gather herbs, following the stream and traversing dangerous terrain. Suddenly, clouds and mist arose, and he lost his way. After a while, the clouds dispersed, and he saw a pavilion spanning the stream, very tall and magnificent. The monk arrived at the gate, and a servant went in to report, then came out and said, 'The master invites the venerable monk to recite the sutra you practice.' The monk loudly recited up to the 'Treasure Tower' chapter. The master, dressed in simple clothes and leaning on a staff, with eyebrows reaching his shoulders, burned incense and listened respectfully for a long time. After the recitation, the master served glutinous rice and wolfberry chrysanthemum, the fragrance like sweet dew. He gifted a 'huan' (ancient weight unit) of gold, and the servant escorted the monk halfway. The monk asked his name, and the servant said, 'This is Mr. Sun Simiao (a famous doctor in Tang Dynasty).' The monk was amazed, but the servant suddenly disappeared. The monk searched for three more days but could not find the original place. Returning home, he examined the gift, and it was gold coins. Since that meal, his body felt light and free from illness. The 'History of Tang' records that Sun Simiao lived to be one hundred and fifty years old. By the time he invited the monk to recite the sutra, three hundred years had passed since then. From 'Xiangshan Yelu'.

Sh釋 Daoqian (monk's name) of Yongming Temple in Qiantang, Wuyue Kingdom

The Wu family of Puzhen once performed a twenty-one-day Lotus Sutra repentance ceremony in a mountain hermitage. Suddenly, he saw Samantabhadra (Pu賢, name of a Bodhisattva) Bodhisattva riding a white elephant, under the three-gate pavilion of the pagoda temple. The elephant's trunk directly rested on the place where the repentance ceremony was being performed. King Qian of the Southern Han Kingdom built the Yongming Temple of Wisdom Sun, inviting Master Daoqian to reside there. Master Daoqian once read the Great Treasury of Sutras and saw Manjusri (文殊, name of a Bodhisattva) Bodhisattva manifest in meditation. Later, he paid homage to the Ashoka Pagoda, kneeling and prostrating with his head, tears falling like rain. Suddenly, he saw 'sarira' (舍利, Buddhist relics) outside the suspended bell, circling and flying. Master Daoqian was filled with sorrow and joy. In the second year of Jianlong, he passed away in meditation, and many 'sarira' were obtained after cremation, so a pagoda was built to store them. The top of the pagoda emitted white light, as it did when it was first cremated.

Chan Master Zhijue (智覺) of Yongming Temple in Wuyue (monk's name)

His given name was Yanshou, of the Wang family of Danyang, who moved to Yuhang.

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角時。誦法華經。七行俱下。感群羊跽聽。二十八歲。為華亭鎮將。以官錢放生。坐罪當死。臨刑顏色不變。文穆王異而釋之。令出家。依四明翠巖禪師。居龍冊寺。執勞供眾。日惟一食。長坐不臥。未幾謁天臺韶國師。止國清寺。行法華懺。中夜見普賢菩薩。執蓮華。忽授師手。又于臺嶺天柱峰。九旬習定。見觀音大士。灌以甘露。遂獲辨才無礙。建隆二年。忠懿王請居永明道場。僧問經云。一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。長時轉不轉。非義亦非聲。問如何受持。師曰。若欲受持者。應須著眼聽。居永明十五載。眾常二千。署智覺號。開寶七年。入天臺山。度戒約萬餘人。常與七眾授菩薩戒。夜施食。朝放生。六時散花行道。日課一百八事。未嘗暫廢。餘力誦法華經。計一萬三千部。皆悉迴向莊嚴凈土。時號慈氏下生。著宗鏡錄百卷。以會天臺賢首慈恩異同之旨。又著心賦。惟心訣。萬善同歸等錄。嘗夜往別峰行道。空中時聞螺具天樂之聲。開寶八年二月。年九十八。焚香跏趺而寂。塔于大慈山。冥王繪像頂禮。具如別傳。

吳越溫州大云寺釋鴻楚

永嘉唐氏子。生而符彩。翛然出俗。錢武肅王于乾化初年。延師居龍興寺。開度戒壇。賜紫不受。時詩人鄭說南遊。親炙高行。詩贈

師云。架上紫衣閑不著。案頭金字坐長看。師講法華經。計五十餘座。一日講堂中。忽生蓮華。重柎複葉。香氣芬荂。至今永嘉推為僧寶。

吳越杭州龍興寺釋可週

晉陵傅氏。出家遊豫章。窮究法華慈恩大疏已。詣龍興寺。開演法華。緇白恒數百人。錢武肅王命師于天寶堂。夜為冥司講經。往往見諸鬼神現形扈衛。嘗有巫者祭銅官祠神。久請不下。后附巫語云。吾從大神天寶堂聽法方回。武肅異之。賚師金如意並缽。賜號通明。著法華序鈔一卷。

晉宣州應瑞院釋自新

濯戒尋師。研精法華。曾無懈廢。嘗入宣城山採藥。穿洞深去。始昏闇。尋見日明。行數里。洞側有別竅。溪水泛泛然。見大松下有草菴。一僧雪眉擁衲坐禪。旁有一磬併火器。師擊磬。僧遂出定。開目驚曰。嘻。師何緣至此。乃陳行止。僧揖坐。取石敲火煎茗。香味可愛。日夕。僧讓庵令師宿。顧其僧上松巔大巢內。聞誦法華經。聲甚清亮。頃之。僧叱罵曰。此隊畜生。今作毛類。何苦生人恐怖。速歸林薄。不宜輒出。師窺之。見群虎豹弭耳而去。及曙。僧下松來相慰。師請侍巾履。僧曰。自此百見草枯。四絕人煙。非師棲息處。又問莫饑否。溪畔有稻百餘穗。收其谷。挪三掬米。挑野蔬和煮與食。遣回。送至洞口云。相

【現代漢語翻譯】 現代漢語譯本： 師父說：『架子上的紫色袈裟，閑置著不穿；案頭上的金色經文，坐著長久地看。』師父講解《法華經》，總計五十多座。一日，講堂中忽然生出蓮花，重重花瓣，層層葉子，香氣芬芳。至今永嘉（地名）推崇他為僧寶。

吳越（政權名）杭州龍興寺釋可週（人名）

晉陵（地名）傅氏（人名），出家后遊歷豫章（地名），窮盡研究了《法華經》和慈恩（寺名）的疏鈔后，前往龍興寺，開講《法華經》，僧人和俗人常有數百人。錢武肅王（人名）命令師父在天寶堂（地名），夜晚為冥司（陰間）講經，常常看見各種鬼神顯形護衛。曾經有巫師祭祀銅官祠（地名）的神，很久都請不下來。後來神附在巫師身上說：『我從大神天寶堂聽法才回來。』錢武肅王對此感到驚異，賞賜給師父金如意和缽，賜號通明（法號）。著有《法華序鈔》一卷。

晉（朝代名）宣州（地名）應瑞院（寺名）釋自新（人名）

自新法師齋戒尋訪名師，專心研究《法華經》，從不懈怠。曾經進入宣城山（地名）採藥，穿過洞穴深入其中，開始時昏暗，後來尋見光明。走了幾里路，洞穴旁邊有個岔洞，溪水潺潺流動。看見大松樹下有個草菴，一位僧人雪白的眉毛，穿著衲衣坐禪。旁邊有個磬和火器。法師敲擊磬，僧人於是從禪定中出來，睜開眼睛驚訝地說：『嘻！師父您怎麼到這裡來了？』於是法師陳述了自己的行蹤。僧人作揖請他坐下，取石頭敲擊生火煮茶，香味令人喜愛。到了傍晚，僧人讓出草菴讓法師住宿，自己則到松樹頂端的大巢里。聽到他在誦《法華經》，聲音非常清亮。一會兒，僧人叱罵道：『你們這群畜生，現在做了毛類，何苦來驚嚇人？快回林子里去，不應該隨便出來。』法師偷看，看見一群虎豹夾著尾巴離開了。到了天亮，僧人從松樹上下來安慰他。法師請求侍奉他，僧人說：『從這裡往後，只能看見草木枯萎，四處絕無人煙，不是師父您能居住的地方。』又問他是否飢餓，說溪畔有稻子一百多穗，收割稻穀，拿出三捧米，挑些野菜一起煮了給他吃，然後送他回去，送到洞口說：『相

【English Translation】 English version: The master said, 'The purple robe on the shelf is left unworn; the golden scriptures on the desk are sat and gazed upon for a long time.' The master lectured on the Lotus Sutra, totaling more than fifty sessions. One day, in the lecture hall, lotus flowers suddenly grew, with layers of petals and leaves, and a fragrant aroma. To this day, Yongjia (place name) reveres him as a Sangha treasure.

Shì Kězhōu (person name) of Longxing Temple in Hangzhou, Wuyue (regime name).

Fù Shì (person name) of Jinling (place name), after leaving home, traveled to Yuzhang (place name), exhaustively studying the commentaries on the Lotus Sutra and Ci'en (temple name), went to Longxing Temple and began lecturing on the Lotus Sutra. There were often hundreds of monks and laypeople. King Qían Wǔsù (person name) ordered the master to lecture on the scriptures for the netherworld in the Tianbao Hall (place name) at night, and various ghosts and spirits were often seen manifesting to protect him. Once, a shaman was sacrificing to the god of the Bronze Official Shrine (place name), but could not summon the god for a long time. Later, the god possessed the shaman and said, 'I have just returned from listening to the Dharma at the Tianbao Hall of the great god.' King Qían Wǔsù was amazed by this and bestowed upon the master a golden ruyi scepter and a bowl, and granted him the title Tōngmíng (Dharma name). He authored a volume of Annotations on the Preface to the Lotus Sutra.

Shì Zìxīn (person name) of Yingrui Monastery in Xuanzhou (place name), Jin (dynasty name).

Master Zìxīn observed precepts and sought out teachers, diligently studying the Lotus Sutra without ever slacking. He once entered Xuancheng Mountain (place name) to gather herbs, penetrating deep into a cave. At first, it was dark, but later he found light. After walking several miles, there was a side cave. A stream of water flowed gently. He saw a thatched hut under a large pine tree, and a monk with snow-white eyebrows sat in meditation, wearing a patched robe. Beside him were a qing (a percussion instrument) and fire-making tools. The master struck the qing, and the monk emerged from meditation, opening his eyes in surprise and saying, 'Ah! How did you come here, Master?' Then the master explained his journey. The monk bowed and invited him to sit, took stones to strike fire and brew tea, the fragrance of which was delightful. In the evening, the monk gave up the hut for the master to stay in, while he himself went to a large nest at the top of the pine tree. He was heard reciting the Lotus Sutra, his voice very clear and bright. After a while, the monk scolded, 'You beasts, now that you have become furry creatures, why do you frighten people? Quickly return to the forest and do not come out casually.' The master peeked and saw a group of tigers and leopards with their tails between their legs leaving. At dawn, the monk came down from the pine tree to comfort him. The master asked to serve him, but the monk said, 'From here on, you will only see withered grass and no human habitation. This is not a place for you to stay.' He also asked if he was hungry, saying that there were more than a hundred ears of rice by the stream. He harvested the rice, took three handfuls of rice, picked some wild vegetables and cooked them together for him to eat, and then sent him back, saying at the entrance of the cave, 'Mutual'

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遇非偶然也。所食茶與菜糜。平生即不乏食矣。師遂遵路回本院。已月餘日。乃命同好再往尋之。失洞所在。吳越文穆王天福中事。

周齊州開元寺釋義楚

湘州裴氏。七歲舍家。禮法華經。字字各拜。拜且徹部。俱舍一宗。臻微造極。纂釋氏六帖。始從法王利見部。終師子獸類部。蔚為巨編。顯德元年。敕付史館。初師著纂。兩目喪明。醫工莫療。遂冥心懺過。如是虔虔無間。再歲還明。人謂為徴感焉。

宋釋紹巖

雍州劉氏。凡百經書。覽同溫習。洎入吳會。于杭州水心寺掛錫。恒諷法華經。不捨晝夜。俄感陸地生蓮華。舉城瞻矚。建隆二年。經愿云滿。誓效藥王焚身。時漢南國王錢氏。固留乃止。尋復投身曹娥江。用飼魚腹。有若神人扶足。驚濤迅激。如坐寶臺。王乃造上方院。請師居之。開寶四年。語侍人。吾誦蓮經。及二萬部。決以安養為期。今幸遂懷。言已。趺坐而化。茶毗舍利無數。遺骨猶玉瑩然。

宋釋羲寂

永嘉胡氏。童年誦法華經。匝月而徹。受具已。謁臺山竦法師。研尋止觀。嘗寓四明育王寺。夢登國清上方。有寶幢座。題曰文殊臺。外隔欄楯。欲入不可。俄見觀音從內出。低迴相接。自後樂說無盡。遂于佛隴國清。相繼講訓。及興螺溪道場。學侶云擁

【現代漢語翻譯】 現代漢語譯本： 相遇並非偶然。他所吃的茶和菜粥，一生都不缺乏食物。法師於是沿著路返回本寺，已經過了一個多月。於是命令同道再次去尋找他，卻失去了洞穴的所在。這是吳越文穆王天福年間的事情。 周齊州開元寺的釋義楚法師： 湘州裴氏，七歲時捨棄家庭，禮拜《法華經》，每個字都拜。每拜完一部經，都精通俱舍宗，達到精微的境界。他編纂了《釋氏六帖》，從『法王利見部』開始，到『師子獸類部』結束，蔚為巨著。顯德元年，皇帝下令將此書交付史館。最初法師在著作時，雙目失明，醫生無法醫治。於是他靜心懺悔過錯，如此虔誠不間斷，兩年後眼睛復明。人們都說是感應所致。 宋朝的釋紹巖法師： 雍州劉氏，所有經書，看過就像溫習過一樣熟悉。後來到了吳會，在杭州水心寺掛單。他經常諷誦《法華經》，日夜不停。不久感應到陸地上生長出蓮花，全城的人都瞻仰觀看。建隆二年，誦經的願望圓滿，他發誓效仿藥王菩薩焚身。當時漢南國王錢氏，堅決挽留才停止。不久他又投身曹娥江，用身體餵魚。好像有神人扶著他的腳，驚濤迅猛，如同坐在寶座上。國王於是建造了上方院，請法師居住。開寶四年，他告訴侍從，我誦讀《法華經》，已經兩萬部，決定以安養為期。現在很幸運實現了願望。說完，就結跏趺坐而圓寂。火化后得到無數舍利，遺骨仍然像玉一樣晶瑩。 宋朝的釋羲寂法師： 永嘉胡氏，童年時誦讀《法華經》，一個月就通透了。受具足戒后，拜謁臺山竦法師，研習止觀。曾經住在四明育王寺，夢見登上國清寺上方，有一個寶幢座，上面題寫著『文殊臺』。外面隔著欄桿，想要進入卻不能。忽然看見觀音菩薩從裡面出來，低頭迎接他。自此以後，他樂於說法，辯才無礙。於是在佛隴國清寺，相繼講經說法。等到興建螺溪道場時，學徒像云一樣聚集。

【English Translation】 English version: The encounter was not accidental. The tea and vegetable porridge he ate meant he never lacked food in his life. The master then followed the road back to his temple, after more than a month. He then ordered his companions to seek him out again, but the cave was lost. This happened during the Tianfu era of King Wenmu of Wuyue. The Venerable Yichu of Kaiyuan Temple in Qizhou, Zhou Dynasty: Pei of Xiangzhou, at the age of seven, left his home and prostrated to the Lotus Sutra (Fahua Jing), bowing to each word. After each sutra was completed, he mastered the Abhidharma-kosa (Jushe) school, reaching the pinnacle of subtlety. He compiled the Six Compilations of the Shakya Clan (Shi Shi Liu Tie), starting from the 'King of Dharma Benefiting' section and ending with the 'Lion and Beast' section, creating a magnificent work. In the first year of Xiande, the emperor ordered the book to be submitted to the Imperial Academy. Initially, when the master was writing, he lost his sight in both eyes, and doctors could not cure him. He then meditated and repented for his faults, and after two years of such sincere and uninterrupted practice, his eyes regained their sight. People said it was a miraculous response. The Venerable Shaoyan of the Song Dynasty: Liu of Yongzhou, all the scriptures he read were as familiar as if he had just reviewed them. Later, he went to Wuhui and stayed at Shuixin Temple in Hangzhou. He constantly chanted the Lotus Sutra (Fahua Jing), day and night. Soon, he sensed lotus flowers growing on land, and the whole city looked up to admire them. In the second year of Jianlong, his vow of chanting sutras was fulfilled, and he vowed to burn his body like Bhaisajyaraja (Yaowang). At that time, King Qian of Southern Han resolutely stopped him. Soon after, he threw himself into the Cao'e River to feed the fish. It was as if a divine being supported his feet, and the raging waves were like sitting on a precious platform. The king then built the Shangfang Courtyard and invited the master to live there. In the fourth year of Kaibao, he told his attendants, 'I have recited the Lotus Sutra (Lian Jing) twenty thousand times, and I am determined to seek peace and nourishment. Now I am fortunate to have fulfilled my wish.' After speaking, he sat in the lotus position and passed away. After cremation, countless sariras (relics) were obtained, and the remaining bones were still as clear as jade. The Venerable Xiji of the Song Dynasty: Hu of Yongjia, as a child, recited the Lotus Sutra (Fahua Jing) and understood it thoroughly in a month. After receiving full ordination, he visited Master Song of Mount Tiantai and studied Samatha-vipassana (Zhi Guan). He once stayed at Yuhuang Temple in Siming and dreamed of ascending to the upper part of Guoqing Temple, where there was a precious canopy seat with the inscription 'Manjusri Platform'. It was separated by railings, and he could not enter. Suddenly, he saw Avalokitesvara (Guanyin) coming out from within, bowing to greet him. From then on, he enjoyed preaching and had unlimited eloquence. He then lectured and taught at Folong Guoqing Temple. When the Luoxi Dojo was built, students gathered like clouds.

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。太平興國五年。詣黃巖浮江放生。講流水長者品。至海門靈石。重新智者冬居道場。郁為名剎。生平講法華。凡十餘座。甌越俗尚畋獵。自聞師誨。咸投弓裂網。說法之功。得未曾有。

宋釋義通

姓尹。高麗國族。梵相異常。眉長五寸餘。幼出家龜山院。晉天福時。來游中土。至天臺云居韶國師所。忽有契悟。及謁螺溪。聞一心三觀之旨。乃嘆曰。圓頓之學。畢茲轍矣。遂留受業。久之慾泛舶東歸。四明守錢惟治固留之云。但期利生。何必雞林乎。師遂止傳教院。太平興國六年。賜額為寶云。師敷揚教觀。幾二十年。端拱元年。右脅而化。

宋釋晤恩

海虞路氏子。長興中。詣崑山慧聚寺。學南山律。后聞天臺三觀。冥符玄解。遂造錢塘慈光院志因師。講習彌年。法華光明止觀論。咸洞玄微。雍熙三年八月。夢擁衲沙門。執金爐焚香。三繞其室。自言祖師灌頂。來此相迎。夢覺猶聞異香。面西合掌而化。院中皆聞空際絲竹鈴鐸之聲。依稀西去。

宋汝州首山釋省念

萊州狄氏。受學于本郡南禪寺。遍游叢席。常密誦法華經。眾目爲念法華也。晚侍風穴。一日師與真園頭同問訊次。穴問。如何是世尊不說說。真曰。鵓鳩樹頭鳩。穴曰。汝作許多癡福作么。何不體究言句。又問

【現代漢語翻譯】 現代漢語譯本：太平興國五年，（釋義通）前往黃巖浮江放生，講解《流水長者品》。到達海門靈石，重新修繕智者大師冬季居住的道場，使之成為著名的寺廟。他一生講解《法華經》十餘次。甌越一帶的風俗崇尚打獵，自從聽聞（釋義通）的教誨，都丟棄弓箭，撕毀漁網。說法教化的功德，真是前所未有。

現代漢語譯本：宋朝釋義通，姓尹，是高麗國的王族。他的相貌非凡，眉毛長五寸多。年幼時在龜山院出家。晉朝天福年間，來到中土遊歷，在天臺山云居韶國師處，忽然有所領悟。等到拜見螺溪（和尚），聽聞一心三觀的宗旨，於是感嘆道：『圓頓的學說，都在這裡了！』於是留下學習。很久以後想要乘船回國，四明太守錢惟治堅決挽留他說：『只要有利於眾生，何必一定要回雞林（高麗的別稱）呢？』（釋義通）於是留在傳教院。太平興國六年，朝廷賜額為寶云寺。他弘揚天臺教觀，將近二十年。端拱元年，右脅臥著圓寂。

現代漢語譯本：宋朝釋晤恩，是海虞人路氏之子。長興年間，前往崑山慧聚寺，學習南山律宗。後來聽聞天臺宗的三觀理論，與自己內心深處的理解暗合，於是前往錢塘慈光院拜見志因法師，跟隨他學習多年。《法華經》、《光明經》、《止觀論》，全部通達精微之處。雍熙三年八月，夢見許多穿著僧衣的沙門，拿著金爐焚香，繞著他的房間三圈，自稱是祖師前來灌頂，迎接他。醒來后還能聞到奇異的香味，面向西方合掌圓寂。寺院中所有人都聽到天空中傳來絲竹和鈴鐸的聲音，隱約向西而去。

現代漢語譯本：宋朝汝州首山釋省念，是萊州狄氏人。在本郡南禪寺學習，廣泛遊歷各個寺院。經常秘密誦讀《法華經》，大家都稱他為『念法華』。晚年侍奉風穴禪師。一天，（釋省念）與真園頭一同向（風穴禪師）問訊時，風穴禪師問道：『如何是世尊不說說？』真園頭回答說：『鵓鳩在樹頭叫。』風穴禪師說：『你作這麼多癡福幹什麼？為什麼不體悟言句？』又問（釋省念）

【English Translation】 English version: In the fifth year of the Taiping Xingguo era (of the Song Dynasty), (Shi Yitong) went to Huangyan Fujian to release living beings and lectured on the 'Wealthy Man of Flowing Water' chapter. Upon arriving at Lingshi in Haimen, he renovated the winter retreat center of Zhiyi (智者大師, Zhi Zhe Da Shi, Great Master Zhi Zhe), turning it into a famous monastery. Throughout his life, he lectured on the 'Lotus Sutra' more than ten times. The custom in the Ouyue region was to hunt, but after hearing (Shi Yitong)'s teachings, they all discarded their bows and tore their nets. The merit of his Dharma teachings was unprecedented.

English version: Shi Yitong (釋義通), of the Song Dynasty, whose surname was Yin, was a member of the royal family of Goryeo (高麗國, Gāo Lì Guó, ancient Korean kingdom). His appearance was extraordinary, with eyebrows more than five inches long. He became a monk at Guishan Temple (龜山院, Guī Shān Yuàn) at a young age. During the Tianfu era (of the Jin Dynasty), he came to the Central Plains to travel, and at the place of National Teacher Shao (韶國師, Sháo Guó Shī) of Yunju Temple (云居寺, Yún Jū Sì) on Mount Tiantai (天臺山, Tiān Tāi Shān), he suddenly had an awakening. When he visited Luoxi (螺溪, Luó Xī), he heard the essence of the 'One Mind Three Contemplations' (一心三觀, Yī Xīn Sān Guān), and exclaimed, 'The doctrine of perfect and sudden enlightenment is all here!' So he stayed to study. After a long time, he wanted to sail back east, but Qian Weizhi (錢惟治, Qián Wéi Zhì), the governor of Siming (四明, Sì Míng), firmly persuaded him to stay, saying, 'As long as it benefits sentient beings, why must you return to Girim (雞林, Jī Lín, another name for Goryeo)?' So (Shi Yitong) stayed at the Chuanjiao Temple (傳教院, Chuán Jiào Yuàn). In the sixth year of the Taiping Xingguo era, the court bestowed the name Baoyun Temple (寶云寺, Bǎo Yún Sì). He propagated the Tiantai teachings for nearly twenty years. In the first year of the Duangong era, he passed away lying on his right side.

English version: Shi Wu'en (釋晤恩), of the Song Dynasty, was the son of the Lu family of Haiyu (海虞, Hǎi Yú). During the Changxing era, he went to Huiju Temple (慧聚寺, Huì Jù Sì) in Kunshan (崑山, Kūn Shān) to study the Nanshan Vinaya School (南山律, Nán Shān Lǜ). Later, he heard the Three Contemplations (三觀, Sān Guān) theory of the Tiantai School, which secretly matched his profound understanding. So he went to Ciguang Temple (慈光院, Cí Guāng Yuàn) in Qiantang (錢塘, Qián Táng) to visit Master Zhiyin (志因師, Zhì Yīn Shī), and studied with him for many years. He thoroughly understood the subtle points of the 'Lotus Sutra' (法華經, Fǎ Huá Jīng), the 'Golden Light Sutra' (光明經, Guāng Míng Jīng), and the 'Mohe Zhiguan' (止觀論, Zhǐ Guān Lùn). In August of the third year of the Yongxi era, he dreamed of many monks wearing monastic robes, holding golden censers and burning incense, circling his room three times, claiming to be the patriarchs coming to perform the initiation and welcome him. After waking up, he could still smell the strange fragrance, and he passed away facing west with his palms together. Everyone in the temple heard the sounds of silk and bamboo instruments and bells in the sky, faintly going west.

English version: Shi Sheng Nian (釋省念), of Shou Shan (首山, Shǒu Shān) in Ruzhou (汝州, Rǔ Zhōu) in the Song Dynasty, was a member of the Di family of Laizhou (萊州, Lái Zhōu). He studied at N禪 Temple (南禪寺, Nán Chán Sì) in his prefecture and traveled extensively to various monasteries. He often secretly recited the 'Lotus Sutra', and everyone called him 'Reciter of the Lotus Sutra' (念法華, Niàn Fǎ Huá). In his later years, he served Zen Master Fengxue (風穴, Fēng Xué). One day, when (Shi Sheng Nian) and Zhen Yuantou (真園頭, Zhēn Yuán Tóu) were greeting (Zen Master Fengxue), Zen Master Fengxue asked, 'What is it that the World Honored One speaks without speaking?' Zhen Yuantou replied, 'The turtledove is calling on the treetop.' Zen Master Fengxue said, 'What are you doing with so much foolish merit? Why don't you investigate the words?' He also asked (Shi Sheng Nian)

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師。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。淳化三年十二月四日。上堂說偈。有今年記卻來年事語。至四年月日。無爽前記。仍上堂說偈曰。諸子謾波波。過卻幾恒河。觀音指彌勒。文殊不奈何。良久泊然而化。阇維得舍利五色。

宋釋知禮

號法智。金姓。四明人。從寶云通師。傳天臺教觀。淳化間。道化大熾。學徒如林。力行法華般舟三昧。期生安養。嘗結十同志修懺。三載期滿。將焚身以報妙經。楊文公億。李公遵勖。奏賜紫及法智大師號。奉旨勸請住世。門人本如請益經王之旨。師曰。汝為我作三年監院來。如依言。三年竟。復咨問。師震威一喝。如豁然。乃呈頌曰。處處逢歸路。時時復故鄉。本來成現事。何必待思量。其隨機開悟如此。師終身修懺。三七期滿七遍。天臺一宗。師為準的。著妙宗鈔。大彰觀心觀佛之旨。天聖六年歲旦。建光明懺。至五日。召眾說法。驟稱佛號數百聲。結跏坐脫。露龕二七。顏色如生。爪發俱長。舌相不壞。如蓮華然。趙清獻公忭。銘其塔。自龍樹傳北齊文。文傳南嶽思。思傳天臺顗。下迨法智。為臺宗十七祖。

宋靈隱天竺寺釋遵式

字知白。寧海葉氏。入國清。于普賢像前燼一指。誓傳天臺教觀。雍熙初。謁寶云通

【現代漢語翻譯】 師（指禪師）。師曰：『動容揚古路，不墮悄然機。』（意為：舉止合乎古道，不落入寂靜的窠臼。）穴謂真曰：『汝何不看念法華下語？』（穴謂真問：『你為何不研讀《法華經》中的語句？』）淳化三年十二月四日，上堂說偈：『有今年記卻來年事語。』（淳化三年十二月四日，禪師在法堂上說法，說了有關於今年記住明年事情的話。）至四年月日，無爽前記。（到了第二年的四月四日，禪師所說的話沒有絲毫差錯。）仍上堂說偈曰：『諸子謾波波，過卻幾恒河。觀音指彌勒，文殊不奈何。』（仍然在法堂上說偈：『你們這些弟子啊，白白忙碌，錯過了多少恒河沙數的時間。觀音菩薩指向彌勒菩薩，文殊菩薩也無可奈何。』）良久泊然而化。（過了很久，禪師寂然圓寂。）阇維得舍利五色。（火化后得到五色舍利。） 宋釋知禮 號法智（法號為法智）。金姓。四明人。從寶云通師，傳天臺教觀。（四明人，跟隨寶云通禪師學習，傳承天臺宗的教義和觀行。）淳化間，道化大熾，學徒如林。（淳化年間，他的教化非常興盛，學生眾多。）力行法華般舟三昧，期生安養。（努力修行《法華經》和般舟三昧，期望往生西方極樂世界。）嘗結十同志修懺，三載期滿。（曾經與十位志同道合的人一起修行懺法，三年期滿。）將焚身以報妙經。（打算焚身來報答《妙法蓮華經》的恩德。）楊文公億、李公遵勖，奏賜紫及法智大師號。（楊文公億、李公遵勖上奏朝廷，賜予他紫色袈裟和法智大師的稱號。）奉旨勸請住世。（奉皇帝的旨意勸請他留在世間。）門人本如請益經王之旨。（弟子本如請教關於經中之王《法華經》的要旨。）師曰：『汝為我作三年監院來。』（禪師說：『你為我做三年的監院。』）如依言。（本如依言而行。）三年竟，復咨問。（三年結束后，再次請教。）師震威一喝，如豁然。（禪師威嚴地大喝一聲，本如豁然開悟。）乃呈頌曰：『處處逢歸路，時時復故鄉。本來成現事，何必待思量。』（於是呈上頌偈說：『處處都能遇到迴歸的路，時時都能回到故鄉。本來就是已經成就的現實，何必等待思量。』）其隨機開悟如此。（他隨機開悟弟子的方式就是這樣。）師終身修懺，三七期滿七遍。（禪師終身修行懺法，每三七日圓滿一遍，共修了七遍。）天臺一宗，師為準的。（天臺宗，以法智禪師為標準。）著妙宗鈔，大彰觀心觀佛之旨。（著有《妙宗鈔》，大力闡揚觀心觀佛的要旨。）天聖六年歲旦，建光明懺。（天聖六年元旦，建立光明懺法。）至五日，召眾說法。（到初五，召集大眾說法。）驟稱佛號數百聲，結跏坐脫。（突然稱念佛號數百聲，結跏趺坐而圓寂。）露龕二七，顏色如生，爪發俱長，舌相不壞，如蓮華然。（停放在露天龕中二七天，顏色如生，指甲和頭髮都長長了，舌頭沒有腐壞，像蓮花一樣。）趙清獻公忭，銘其塔。（趙清獻公趙忭為他的塔撰寫銘文。）自龍樹傳北齊文，文傳南嶽思，思傳天臺顗，下迨法智，為臺宗十七祖。（從龍樹菩薩傳給北齊的慧文禪師，慧文禪師傳給南嶽慧思禪師，慧思禪師傳給天臺智顗大師，下至法智大師，是天臺宗第十七祖。） 宋靈隱天竺寺釋遵式 字知白（字為知白）。寧海葉氏。入國清，于普賢像前燼一指，誓傳天臺教觀。（寧海葉氏人。進入國清寺，在普賢菩薩像前燒掉一根手指，發誓要弘揚天臺宗的教義和觀行。）雍熙初，謁寶云通。（雍熙初年，拜訪寶云通禪師。）

【English Translation】 Master (referring to a Chan master). The Master said, 'Moving with propriety reveals the ancient path, not falling into silent stagnation.' Xue Weizhen said, 'Why don't you read and contemplate the words of the Lotus Sutra (Fahua Jing)?' On the fourth day of the twelfth month of the third year of Chunhua, during an assembly, he spoke a verse: 'There are words about remembering the affairs of next year this year.' On the fourth day of the fourth month of the following year, his words were proven true. He again spoke a verse during an assembly: 'You disciples are busy in vain, passing countless kalpas. Avalokiteśvara (Guanyin) points to Maitreya (Mile), Mañjuśrī (Wenshu) can do nothing about it.' After a long while, he quietly passed away. After cremation, five-colored śarīra (relics) were obtained. Song Dynasty Monk Zhili Also known as Fazhi (Dharma Wisdom). Surname Jin. A native of Siming. He followed Master Baoyun Tong, transmitting the Tiantai teachings and practices. During the Chunhua period, his teachings flourished greatly, and his students were numerous. He diligently practiced the Lotus Sutra and the Pratyutpanna Samadhi (Banzhou Sanmei), hoping to be reborn in the Pure Land. He once formed a group of ten like-minded companions to practice repentance, and after three years, he intended to burn his body to repay the grace of the wonderful sutra. Yang Wengong Yi and Li Gong Zunxu petitioned the court to bestow upon him a purple robe and the title of Great Master Fazhi. They were ordered to persuade him to remain in the world. His disciple Benru asked about the essence of the King of Sutras. The Master said, 'You will serve as my supervisor for three years.' Benru obeyed. After three years, he asked again. The Master gave a thunderous shout, and Benru suddenly awakened. He then presented a verse: 'Everywhere one meets the path of return, at all times one returns to the homeland. What is originally accomplished is already present, why wait for contemplation?' Such was his method of enlightening others according to their capacity. The Master practiced repentance throughout his life, completing seven cycles of three seven-day periods each. In the Tiantai school, the Master is considered the standard. He wrote the Miaozong Chao (Notes on the Subtle Principle), greatly elucidating the principles of contemplating the mind and contemplating the Buddha. On the first day of the sixth year of Tiansheng, he established the Bright Light Repentance. On the fifth day, he summoned the assembly to preach the Dharma. He suddenly chanted the Buddha's name hundreds of times, sat in the lotus position, and passed away. His body was exposed in an open niche for fourteen days, his complexion remained lifelike, his nails and hair grew, and his tongue did not decay, resembling a lotus flower. Zhao Qingxian Gong Bian wrote an inscription for his pagoda. From Nāgārjuna (Longshu) to Huiwen of the Northern Qi, Huiwen to Huisi of Nanyue, Huisi to Zhiyi of Tiantai, down to Fazhi, he is the seventeenth patriarch of the Tiantai school. Song Dynasty Monk Zunshi of Lingyin Tianzhu Temple Style name Zhibai (Knowing White). A native of the Ye family of Ninghai. He entered Guoqing Temple and burned a finger before the image of Samantabhadra (Puxian), vowing to transmit the Tiantai teachings and practices. At the beginning of the Yongxi era, he visited Baoyun Tong.

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師。慧解秀出。智者諱日。燃頂誓力行四三昧。還天臺。以苦學嘔血。毅然行道。滿七七日。忽如夢。見觀音垂手師口。引出數蟲。復舒指注甘露于口。身心清涼。宿疾頓愈。祥符八年。移居天竺。天禧中王文穆公撫杭。首訪師山中。請講法華。及心佛眾生三法如義。才辨清發。公嗟賞不置。請賜慈雲號。于寺東建日觀庵。為運想西方之法。依無量壽經。述往生凈土懺儀。及行愿法門。盛行於世。常行法華三昧。以九十日為期。感應非一。建光明懺堂。每架一椽一甃。必誦大悲咒七遍。屢經兵火。巋然獨存。願力致也。天聖十年。示寂。時號慈雲懺主。

宋開寶寺法華大士志言

自云壽春許氏。弱冠游東都。得度於七俱胝院。一日讀雲門錄。忽契悟。未幾宿命遂通。梵相奇古。直視不瞬。口吻袞袞不可識。日常不輟。居恒樂誦法華經。因以為號。臨化時。語人曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。遂怡然而逝。仁宗嘗夜焚香嘿禱云。翌日請法華大士。于化成殿齋。清旦。內侍奏。言法華自右掖門徑趨。將至寢殿。呵不能止。上笑曰。朕請而來也。及至。徑升御榻。趺坐受供。上以儲嗣為問。索筆大書十三十三。后英宗即位。乃濮安懿王。第十三子也。呂文穆蒙正。請言法華齋。問未來

休咎。但索筆書亳州二字。及罷相。知亳州。始悟前讖。

宋東掖山能仁寺釋本如

四明句章人。幼依法智。祥符四年。至東山。大弘教觀。講法華光明觀無量壽等經。皆六七過。又集百僧。修法華長懺一年。嘗于山西南。見一虎臥。以杖擊之曰。此非汝住處。俯虎首去。後於虎臥處結庵。歸閑其中。先有五通神居此。師每禪坐。輒連床舁行空中。師慕廬山之風。與郇公章得像諸賢。結白蓮社。慶曆年中。敕賜號神照。及紫方袍。賜寺額曰白蓮。后說法訣別。江上人見雲端有僧西去。嘉定四年遷葬。時已二百年矣。發函慈顏儼然。鬚髮長垂。舍利滿龕。

宋靈隱天竺寺釋祖韶

天臺劉氏。十九誦通法華。入東掖參慈雲。盡得奧旨。惟行法華三昧。用為常課。嘗修光明懺百晝夜。至期將半。忽見旌幢滿前。導者呼為大辨尊天。師即前揖。天曰。師傳通大乘。利益弘多。言訖而隱。又道出淮泗。夢僧摩頂。曰。吾文殊和上也。示汝五無生義。既覺。五藏豁然。如咀冰雪。

宋釋有嚴

臨海胡氏。十四往東山依神照。習天臺教觀。紹聖中。隱居赤城東峰。結茆樝木之下。因自號曰樝庵。行法華三昧。水旱禳禬。一為持誦。奇應如響。母病目。師對觀音大士。想日精摩尼手。母即夢師擎

【現代漢語翻譯】 現代漢語譯本：關於吉兇，（他）只是索要筆來書寫『亳州』二字。等到罷免宰相，被任命為亳州知州，才明白之前的預言。（亳州，地名）

宋朝東掖山能仁寺的釋本如（釋，佛教僧侶的稱謂；本如，人名）

（本如）是四明句章人。（四明句章，地名）年幼時師從法智。（法智，人名）祥符四年，到達東山，大力弘揚天臺宗的教觀。（祥符，年號；東山，地名；教觀，佛教術語，指教義和觀行）講授《法華經》、《光明經》、《觀無量壽經》等經典，都講了六七遍。又召集一百名僧人，修持《法華經》長懺一年。曾經在山西南，看見一隻老虎臥在那裡，用杖擊打它說：『這裡不是你住的地方。』老虎低下頭離開了。後來在老虎臥的地方結庵，歸隱其中。先前有五通神居住在這裡。（五通神，神名）師傅每次禪坐，（五通神）就常常連床將他抬到空中行走。師傅仰慕廬山的風範，與郇公章得像等賢士，結成白蓮社。（廬山，地名；郇公章得像，人名；白蓮社，佛教社團）慶曆年間，皇帝下詔賜號『神照』，以及紫色方袍，賜寺廟匾額名為『白蓮』。（慶曆，年號；神照，法號）後來說法訣別，江上的人看見雲端有僧人向西而去。嘉定四年遷葬，這時已經二百年了，打開棺材，（他的）慈祥容顏宛然如生，鬚髮長長地垂下來，舍利充滿龕室。（嘉定，年號；舍利，佛教聖物；龕，供奉佛像的小閣）

宋朝靈隱天竺寺的釋祖韶（釋，佛教僧侶的稱謂；祖韶，人名）

（祖韶）是天臺劉氏。（天臺劉氏，人名）十九歲時誦讀通曉《法華經》，進入東掖山參拜慈雲，完全領悟了其中的奧妙。（東掖山，地名；慈雲，人名）只修行《法華三昧》，用作日常功課。（法華三昧，佛教禪定方法）曾經修持《光明懺》一百個晝夜，到將近一半時，忽然看見旌旗儀仗滿佈眼前，引導的人說是大辨尊天。（大辨尊天，神名）師傅立即上前作揖。天神說：『師傅傳揚通達大乘佛法，利益非常弘大。』說完就隱去了。又（有一次）在淮泗一帶行走，夢見僧人摩頂，說：『我是文殊和尚。（文殊，文殊菩薩的簡稱）告訴你五無生義。』醒來后，五臟通暢，如同嚼冰吞雪。（五無生義，佛教術語）

宋朝釋有嚴（釋，佛教僧侶的稱謂；有嚴，人名）

（有嚴）是臨海胡氏。（臨海胡氏，人名）十四歲前往東山依止神照，學習天臺宗的教觀。（東山，地名；神照，人名）紹聖年間，隱居在赤城東峰，在樝木下結茅屋居住，因此自號『樝庵』。（紹聖，年號；赤城東峰，地名；樝庵，庵名）修行《法華三昧》，祈求消除水旱災害，只要持誦，靈驗如回聲一般。母親眼睛生病，師傅對著觀音大士，觀想日精摩尼手，母親就夢見師傅捧著

【English Translation】 English version: Regarding good or bad fortune, (he) only asked for a brush to write the two characters 'Bozhou'. It was not until he was dismissed from the position of prime minister and appointed as the prefect of Bozhou that he understood the previous prophecy. (Bozhou, place name)

釋本如 (Shi Benru), a monk of Nengren Temple on Dongye Mountain in the Song Dynasty (釋, Buddhist monk; 本如, personal name)

(Benru) was a native of Gouzhang in Siming. (Siming Gouzhang, place name) As a child, he studied under Fazhi. (Fazhi, personal name) In the fourth year of the Xiangfu era, he arrived at Dongshan and vigorously promoted the Tiantai teachings. (Xiangfu, era name; Dongshan, place name; Tiantai, a school of Buddhism) He lectured on the Lotus Sutra, the Golden Light Sutra, and the Amitayus Sutra, all six or seven times. He also gathered a hundred monks to practice the Lotus Sutra repentance for a year. Once, in the southwest of the mountain, he saw a tiger lying down. He struck it with his staff and said, 'This is not your place to stay.' The tiger lowered its head and left. Later, he built a hermitage at the place where the tiger had lain and lived in seclusion there. Previously, the Five Penetrations Spirit resided here. (Five Penetrations Spirit, name of a deity) Whenever the master sat in meditation, (the spirit) would often lift him up into the air along with his bed. The master admired the style of Mount Lu and formed the White Lotus Society with Xun Gong Zhang Dexiang and other virtuous people. (Mount Lu, place name; Xun Gong Zhang Dexiang, personal name; White Lotus Society, a Buddhist society) During the Qingli era, the emperor issued an edict granting him the title 'Shenzhao' and a purple robe, and bestowed the name 'White Lotus' upon the temple. (Qingli, era name; Shenzhao, Dharma name) Later, when he bid farewell with a Dharma talk, people on the river saw a monk ascending westward in the clouds. In the fourth year of the Jiading era, he was reburied. By this time, two hundred years had passed. When the coffin was opened, (his) compassionate face was still lifelike, his beard and hair were long and hanging down, and the reliquary was filled with sarira. (Jiading, era name; sarira, Buddhist relics; reliquary, a small shrine for enshrining Buddhist images)

釋祖韶 (Shi Zushao), a monk of Lingyin Tianzhu Temple in the Song Dynasty (釋, Buddhist monk; 祖韶, personal name)

(Zushao) was a Liu from Tiantai. (Tiantai Liu, personal name) At the age of nineteen, he mastered the Lotus Sutra and entered Dongye Mountain to pay homage to Ciyun, fully grasping its profound meaning. (Dongye Mountain, place name; Ciyun, personal name) He only practiced the Lotus Samadhi as his daily practice. (Lotus Samadhi, a Buddhist meditation method) He once practiced the Golden Light Repentance for a hundred days and nights. When it was almost halfway through, he suddenly saw banners and flags filling the space before him. The guide announced that it was the Great Benevolent Deva. (Great Benevolent Deva, name of a deity) The master immediately bowed. The deva said, 'Master, you transmit and understand the Great Vehicle Dharma, and your benefits are very great.' After saying this, he disappeared. Also, (once) while traveling in the Huai and Si region, he dreamed of a monk touching his head, saying, 'I am the Venerable Manjushri. (Manjushri, short for Manjushri Bodhisattva) I will show you the meaning of the Five Non-Arisings.' Upon awakening, his five organs felt clear and refreshed, like chewing ice and swallowing snow. (Five Non-Arisings, Buddhist term)

釋有嚴 (Shi Youyan), a monk of the Song Dynasty (釋, Buddhist monk; 有嚴, personal name)

(Youyan) was a Hu from Linhai. (Linhai Hu, personal name) At the age of fourteen, he went to Dongshan to rely on Shenzhao and study the Tiantai teachings. (Dongshan, place name; Shenzhao, personal name) During the Shaosheng era, he lived in seclusion on the East Peak of Chicheng, building a thatched hut under a crabapple tree, and therefore called himself 'Crabapple Hermitage'. (Shaosheng, era name; East Peak of Chicheng, place name; Crabapple Hermitage, name of a hermitage) He practiced the Lotus Samadhi, praying to eliminate floods and droughts. As long as he recited, the response was miraculously like an echo. When his mother's eyes became ill, the master faced the Great Compassionate Guanyin and visualized the solar essence mani hand. His mother then dreamed that the master was holding

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日目前。覺而目明。一日定中見天神告曰。師凈業成矣。又夢池中生大蓮華。天樂四列。乃作西歸自餞一篇示眾。后七日加趺而化。塔上有光如月。三夕方隱。

宋釋處咸

天臺王氏。受具后。唸佛法廣大。若不力學。何能見道。即入天封閱藏經。三年而畢。往謁神照。深悟教旨。後主白蓮寺。傳天臺教觀。常修法華三昧。元祐元年七月。召眾出衣盂散之曰。吾二十三日。當還凈土。戒侍者晨鐘鳴當告知。至時徐起趺坐而寂。楊次公為贊。有曰。遺書封了加趺坐。不住白蓮生白蓮。

宋釋靈照

東陽盧氏。生而誓志空門。未逾月。通法華光明二經。負笈教庠。精研天臺三觀。晚止華亭超果寺。元豐中。結諸善侶。為凈社。以效東林之風。嘗夢見彌陀三聖。師跪問一生誦經。祈生凈土。為果愿否。觀音指曰。凈土不遠。有愿即生。勿復疑之。又于靜夜誦經。夢睹普賢。因發心造菩薩像。誓誦蓮經一萬部。以嚴凈報。一日定中見有異相。遂累足而逝。阇維舌根不壞。舍利無數。

宋釋可久

居四明開元寺。常誦蓮經。時號久法華。師與蘇文忠公軾游最稔。常居西湖祥符。蕭然一室。清介守貧。當九曲觀燈。公去從者。獨行入師室。了無燈火。但聞瞻卜餘香。公仰嘆留詩。有不把琉璃

【現代漢語翻譯】 現代漢語譯本 日目前。覺悟后眼睛明亮。一天在禪定中見到天神告知說：『您的凈業已經成就了。』又夢見池中生出巨大的蓮花，天樂排列四周。於是寫下《西歸自餞》一篇文章來告誡眾人。七天後跏趺坐化。塔上有光芒如月亮，三夜后才消失。

宋朝的釋處咸

天臺的王氏。受具足戒后，想到佛法廣大，如果不努力學習，怎麼能證悟真理？於是進入天封寺閱讀藏經，三年而完成。前往拜見神照，深刻領悟教義宗旨。後來主持白蓮寺，傳授天臺教觀。經常修習法華三昧。元祐元年七月，召集眾人拿出衣物和缽盂分發，說：『我二十三日，應當迴歸凈土。』告誡侍者早晨鐘聲響起時告知。到時，慢慢起身跏趺坐而圓寂。楊次公為他作贊，其中有：『遺書封好跏趺坐，不住白蓮生白蓮。』

宋朝的釋靈照

東陽的盧氏。出生就立誓進入空門。不到一個月，通曉《法華經》、《光明經》。揹著書箱在學校學習，精研天臺三觀。晚年住在華亭超果寺。元豐年間，結交各位善友，成立凈土社，效仿東林寺的風範。曾經夢見彌陀三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）。師父跪著問：一生誦經，祈求往生凈土，能實現願望嗎？觀音菩薩指著說：『凈土不遠，有願望就能往生，不要再懷疑了。』又在安靜的夜晚誦經，夢見普賢菩薩。因此發心塑造菩薩像，發誓誦讀《蓮華經》一萬部，用來莊嚴凈報。一天在禪定中見到奇異的景象，於是累積雙足而逝世。荼毗后舌根沒有損壞，舍利無數。

宋朝的釋可久

住在四明開元寺。經常誦讀《蓮華經》，當時號稱『久法華』。師父與蘇文忠公軾（蘇軾）交往最密切。經常住在西湖祥符寺，一間簡陋的房間，清廉自守，安於貧困。當九曲觀燈時，蘇軾離開隨從，獨自進入師父的房間。裡面沒有燈火，只聞到瞻卜花的餘香。蘇軾仰頭感嘆，留下詩句，其中有『不把琉璃』

【English Translation】 English version The sun was right in front. After awakening, his eyes were clear. One day, in meditation, he saw a heavenly being who told him, 'Your pure karma is accomplished.' He also dreamed of a large lotus flower growing in a pond, with heavenly music arranged all around. Then he wrote an article titled 'Farewell to the West' to advise everyone. Seven days later, he passed away in the lotus position. There was a light on the pagoda like the moon, which disappeared after three nights.

Shishi Chuxian of the Song Dynasty

Wang of Tiantai. After receiving the full precepts, he thought that the Buddha's teachings were vast, and if he did not study hard, how could he attain enlightenment? So he entered Tianfeng Temple to read the Tripitaka, which he completed in three years. He went to visit Shenzhao and deeply understood the essence of the teachings. Later, he presided over Bailian Temple, transmitting the Tiantai teachings and contemplation. He often practiced the Lotus Samadhi. In July of the first year of Yuanyou, he summoned everyone to take out their clothes and bowls and distribute them, saying, 'On the twenty-third day, I shall return to the Pure Land.' He instructed the attendant to inform him when the morning bell rang. When the time came, he slowly got up, sat in the lotus position, and passed away peacefully. Yang Cigong wrote a eulogy for him, which included the lines, 'The will is sealed, he sits in the lotus position, not dwelling in the White Lotus, but born from the White Lotus.'

Shishi Lingzhao of the Song Dynasty

Lu of Dongyang. From birth, he vowed to enter the empty gate. In less than a month, he mastered the Lotus Sutra and the Golden Light Sutra. He carried his books to school and studied the three contemplations of Tiantai in depth. In his later years, he lived in Chao Guo Temple in Huating. During the Yuanfeng period, he formed a Pure Land society with various virtuous friends, imitating the style of Donglin Temple. He once dreamed of the Three Saints of Amitabha (Amitabha Buddha, Avalokiteśvara (Guanyin) Bodhisattva, and Mahāsthāmaprāpta Bodhisattva). The master knelt and asked: 'If I recite the scriptures throughout my life, praying to be reborn in the Pure Land, will my wish be fulfilled?' Avalokiteśvara (Guanyin) pointed and said, 'The Pure Land is not far away. If you have a wish, you will be reborn there. Do not doubt it.' He also dreamed of Samantabhadra Bodhisattva while reciting scriptures in the quiet night. Therefore, he resolved to create an image of the Bodhisattva and vowed to recite the Lotus Sutra ten thousand times to adorn his pure reward. One day, he saw a strange phenomenon in meditation and passed away with his feet stacked. After cremation, his tongue root did not decay, and there were countless śarīra (relics).

Shishi Kejiu of the Song Dynasty

He lived in Kaiyuan Temple in Siming. He often recited the Lotus Sutra and was known as 'Jiu the Lotus Sutra Reciter'. The master was very close to Su Wenzhong Gong Shi (Su Shi). He often lived in Xiangfu Temple in West Lake, in a simple room, living a clean and poor life. During the Nine-Bend Bridge Lantern Festival, Su Shi left his followers and entered the master's room alone. There were no lights inside, only the lingering fragrance of Michelia champaca. Su Shi looked up and sighed, leaving behind a poem, which included 'Not holding vaiḍūrya (lapis lazuli)'

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間照佛始知無盡本非燈之句。元祐八年。無疾坐化。三日復甦云。吾已神遊凈土。見彼土相。與十六觀經所說。莊嚴一同。七寶池中。所有蓮臺。皆書當生者姓名。一紫金臺。書成都府廣教院勛公。已生其中。又一金臺。書明州孫十二郎。一書可久。又一銀臺。書明州徐道姑。言訖復化去。后五年。徐道故亡。異香滿室。又七年。孫十二郎卒。時聞天樂迎空。皆如師所云。

宋溫州法明院釋繼忠

永嘉丘氏。八歲得度。詣南湖依廣智。洞悟教觀。行法華光明三昧。日無虛晷。卻病除崇。神應莫測。元豐五年。集眾說法而逝。赤光照徹空表。凈社全教。夢金甲神人告曰。忠法師已生兜率。

宋釋思照

錢塘陽氏。參神悟有契。既而刺血書法華七軸。筑小庵曰德云。專修唸佛三昧。凡三十年。宣和元年春。一夕見佛現金色身。即結印坐化。師誦蓮華經千都。凈土七經。一字一禮。又禮法華十過。苦行無兩。

宋明州釋中立

鄞之陳氏。丱歲出家。賜號明智。熙寧中居南湖。繼神智席。日宣止觀。元祐中再主延慶寺。修法華三昧懺法者七年。行法將圓。一日于禪觀中。見大舟。眾欲乘不可。惟師坐其中以行。自是辨慧泉涌。師誦法華逾萬部。禳救災旱。靡不神驗。永嘉扶宗謂師曰。吾

【現代漢語翻譯】 現代漢語譯本：

『間照佛始知無盡本非燈』之句（通過間接照見佛，才開始明白無盡的本體並非燈火）。元祐八年（公元1093年），繼忠無疾坐化（沒有疾病而坐著圓寂）。三日後復甦說：『我已經神遊凈土（清凈的佛國），見到彼土的景象，與《十六觀經》（佛教經典）所說的莊嚴景象完全相同。七寶池中，所有的蓮臺，都寫著當生者的姓名。一個紫金臺，寫著成都府廣教院勛公（人名），已經生在其中。又一個金臺，寫著明州孫十二郎（人名），一個寫著可久（人名），又一個銀臺，寫著明州徐道姑（人名）。』說完再次化去。后五年，徐道姑去世，異香滿室。又七年，孫十二郎去世，當時聽到天樂在空中迎接，都如繼忠所說。

宋 溫州法明院釋繼忠

永嘉丘氏（人名），八歲出家，到南湖依止廣智（法號），徹底領悟教觀（佛教的教義和觀行）。修行法華光明三昧（一種禪定方法），日夜不停歇。祛除疾病和邪祟，神異靈驗不可測度。元豐五年（公元1082年），聚集眾人說法後去世。赤色的光芒照徹天空。凈社全教（佛教組織）的人夢見金甲神人告知說：『忠法師已經往生兜率天（彌勒菩薩的居所）。』

宋 釋思照

錢塘陽氏（人名），參拜神悟後有所領悟。於是刺血書寫法華經七軸。建造小庵，名為德云。專修唸佛三昧（一心稱念佛號的禪定）。總共三十年。宣和元年（公元1119年）春天，一天晚上見到佛顯現金色身。隨即結印坐化。思照誦讀蓮華經（即法華經）千遍，凈土七經，一字一禮。又禮拜法華經十遍。苦行沒有能比得上他的。

宋 明州釋中立

鄞縣陳氏（人名），年少時出家，被賜號明智。熙寧年間（公元1068-1077年）住在南湖，繼承神智的席位。每日宣講止觀（佛教的禪定方法）。元祐年間（公元1086-1094年）再次主持延慶寺。修習法華三昧懺法七年。修行將要圓滿時，一日在禪觀中，見到大船。眾人想要乘坐卻不能，只有中立坐在其中前行。從此辯才智慧如泉水般涌出。中立誦讀法華經超過萬遍，消除災難和旱情，沒有不靈驗的。永嘉扶宗（人名）對中立說：『我』 English version:

The phrase 'Through indirect illumination of the Buddha, one begins to understand that the inexhaustible essence is not a lamp.' In the eighth year of the Yuan祐 era (1093 AD), Ji Zhong passed away peacefully in a seated posture without illness. Three days later, he revived and said, 'I have traveled in spirit to the Pure Land (a pure Buddha-field), and I saw the scenery there, which is exactly the same as the majestic scenery described in the 'Sixteen Contemplations Sutra' (a Buddhist scripture). In the Seven-Jeweled Pond, all the lotus platforms have the names of those who are to be born there written on them. A purple-gold platform has the name of Xun Gong (a person's name) of Guangjiao Monastery in Chengdu Prefecture written on it, and he has already been born there. Another golden platform has the name of Sun Shierlang (a person's name) of Mingzhou written on it, one has Ke Jiu (a person's name), and another silver platform has the name of Xu Daogu (a person's name) of Mingzhou.' After saying this, he passed away again. Five years later, Xu Daogu passed away, and the room was filled with unusual fragrance. Seven years later, Sun Shierlang passed away, and at that time, heavenly music was heard welcoming him in the sky, just as Ji Zhong had said.

Song Dynasty, Shi Jizhong of Faming Monastery in Wenzhou

Qiu of Yongjia (a person's name) became a monk at the age of eight and went to Nanhu to rely on Guangzhi (a Dharma name), thoroughly understanding the teachings and contemplations (Buddhist doctrines and practices). He practiced the Lotus Sutra Bright Samadhi (a meditation method), without a moment of idleness. He dispelled illnesses and removed evil influences, and his spiritual responses were unfathomable. In the fifth year of the Yuanfeng era (1082 AD), he gathered the assembly and passed away after giving a Dharma talk. Red light illuminated the sky. A member of the Pure Land Society (a Buddhist organization) dreamed that a golden-armored deity told him, 'Dharma Master Zhong has already been reborn in Tushita Heaven (the abode of Maitreya Bodhisattva).'

Song Dynasty, Shi Sizhao

Yang of Qiantang (a person's name) had an awakening after visiting Shenwu. Thereupon, he wrote seven scrolls of the Lotus Sutra in blood. He built a small hermitage called Deyun and devoted himself to the Pure Land Recitation Samadhi (meditation focused on reciting the Buddha's name). For a total of thirty years. In the spring of the first year of the Xuanhe era (1119 AD), one night he saw the Buddha manifest a golden body. He immediately formed a mudra and passed away in a seated posture. Sizhao recited the Lotus Sutra a thousand times, and the Seven Pure Land Sutras, bowing once for each word. He also prostrated to the Lotus Sutra ten times. His ascetic practices were unparalleled.

Song Dynasty, Shi Zhongli of Mingzhou

Chen of Yin County (a person's name) became a monk at a young age and was given the title Mingzhi. During the Xining era (1068-1077 AD), he lived in Nanhu and succeeded Shenzhi's position. He lectured on cessation and contemplation (Buddhist meditation methods) daily. During the Yuanyou era (1086-1094 AD), he again presided over Yanqing Monastery. He practiced the Lotus Sutra Samadhi repentance method for seven years. As his practice was about to be completed, one day in meditation, he saw a large boat. Many people wanted to board it but could not, only Zhongli sat in it and moved forward. From then on, his eloquence and wisdom flowed like a spring. Zhongli recited the Lotus Sutra more than ten thousand times, and he averted disasters and droughts, without fail. Yongjia Fuzong (a person's name) said to Zhongli, 'I'

【English Translation】 English version:

The phrase 'Through indirect illumination of the Buddha, one begins to understand that the inexhaustible essence is not a lamp.' In the eighth year of the Yuan祐 era (1093 AD), Ji Zhong passed away peacefully in a seated posture without illness. Three days later, he revived and said, 'I have traveled in spirit to the Pure Land (a pure Buddha-field), and I saw the scenery there, which is exactly the same as the majestic scenery described in the 'Sixteen Contemplations Sutra' (a Buddhist scripture). In the Seven-Jeweled Pond, all the lotus platforms have the names of those who are to be born there written on them. A purple-gold platform has the name of Xun Gong (a person's name) of Guangjiao Monastery in Chengdu Prefecture written on it, and he has already been born there. Another golden platform has the name of Sun Shierlang (a person's name) of Mingzhou written on it, one has Ke Jiu (a person's name), and another silver platform has the name of Xu Daogu (a person's name) of Mingzhou.' After saying this, he passed away again. Five years later, Xu Daogu passed away, and the room was filled with unusual fragrance. Seven years later, Sun Shierlang passed away, and at that time, heavenly music was heard welcoming him in the sky, just as Ji Zhong had said.

Song Dynasty, Shi Jizhong of Faming Monastery in Wenzhou

Qiu of Yongjia (a person's name) became a monk at the age of eight and went to Nanhu to rely on Guangzhi (a Dharma name), thoroughly understanding the teachings and contemplations (Buddhist doctrines and practices). He practiced the Lotus Sutra Bright Samadhi (a meditation method), without a moment of idleness. He dispelled illnesses and removed evil influences, and his spiritual responses were unfathomable. In the fifth year of the Yuanfeng era (1082 AD), he gathered the assembly and passed away after giving a Dharma talk. Red light illuminated the sky. A member of the Pure Land Society (a Buddhist organization) dreamed that a golden-armored deity told him, 'Dharma Master Zhong has already been reborn in Tushita Heaven (the abode of Maitreya Bodhisattva).'

Song Dynasty, Shi Sizhao

Yang of Qiantang (a person's name) had an awakening after visiting Shenwu. Thereupon, he wrote seven scrolls of the Lotus Sutra in blood. He built a small hermitage called Deyun and devoted himself to the Pure Land Recitation Samadhi (meditation focused on reciting the Buddha's name). For a total of thirty years. In the spring of the first year of the Xuanhe era (1119 AD), one night he saw the Buddha manifest a golden body. He immediately formed a mudra and passed away in a seated posture. Sizhao recited the Lotus Sutra a thousand times, and the Seven Pure Land Sutras, bowing once for each word. He also prostrated to the Lotus Sutra ten times. His ascetic practices were unparalleled.

Song Dynasty, Shi Zhongli of Mingzhou

Chen of Yin County (a person's name) became a monk at a young age and was given the title Mingzhi. During the Xining era (1068-1077 AD), he lived in Nanhu and succeeded Shenzhi's position. He lectured on cessation and contemplation (Buddhist meditation methods) daily. During the Yuanyou era (1086-1094 AD), he again presided over Yanqing Monastery. He practiced the Lotus Sutra Samadhi repentance method for seven years. As his practice was about to be completed, one day in meditation, he saw a large boat. Many people wanted to board it but could not, only Zhongli sat in it and moved forward. From then on, his eloquence and wisdom flowed like a spring. Zhongli recited the Lotus Sutra more than ten thousand times, and he averted disasters and droughts, without fail. Yongjia Fuzong (a person's name) said to Zhongli, 'I'

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嘗見大摩利支韋䭾。于夢中求護法。它日幸於懺堂置位。及師主懺。乃立像自師始。陳瑩中嘗贊師曰。嚴凈木叉。堅持凈慮。以身為舌。說百億事。

宋姑蘇無量壽院釋凈梵

嘉禾竺氏。元祐初。主姑蘇大慈。凡講法華經十餘遍。大觀中。結二十七僧。修法華懺。每期方便。以二十八日為期。如此三會。感普賢受戒羯磨。至呼凈梵比丘。則洪音震響。如撞巨鐘。三昧將圓。有二僧作禮曰。今春至石橋禮聖蹟。忽見空中散花。異香非常。一僧遽云。姑蘇梵法主期懺散華至此。語畢不見。因來瞻禮。后又于會懺。見韋天按行懺室。行人有遭點察者。輒障起而退。元符中。師曾夢至冥府。王者迎就座。命吏簡簿云。凈梵比丘。屢經多劫。長講法華。王即起頂禮。遣使送還。政和末年。示寂后。有舍利五色。

宋釋覃異

餘姚杜氏。幼出家龍泉寺。已習天臺教觀。掩關專修凈業。誦法華經。滿五千部。普賢觀彌陀經各萬卷。日持佛號不絕。崇寧初。焚香告眾曰。吾生凈土時至矣。當乘金剛臺。隨佛西邁。愿勉力進修。可得相見。言訖。泊然而化。

宋會稽道味山釋宗利

會稽高氏。既具戒。往姑蘇依神悟。修法華懺。要期三載。俄見普賢乘空過前。尋詣新城碧沼。專修唸佛三昧。政和元

【現代漢語翻譯】 現代漢語譯本： 我曾經見過大摩利支韋䭾（Mahāmāyūrī Vidyārājñī，意為大孔雀明王）。在夢中向他祈求護法。後來在懺堂設定他的位置，並由師父主持懺悔儀式。立像的傳統從師父開始。陳瑩中曾經讚揚師父說：『嚴持戒律，清凈思慮，以自身為舌頭，宣說百億之事。』

宋朝姑蘇無量壽院的釋凈梵（釋迦牟尼的梵文名字）。

嘉禾竺氏，元祐初年，主持姑蘇大慈寺。總共講解《法華經》十餘遍。大觀年間，組織了二十七位僧人，修持《法華懺》。每次都選擇方便的時間，以二十八天為一期。這樣進行了三次法會，感應到普賢菩薩（Samantabhadra，象徵菩薩的行愿）前來授戒。當呼喚凈梵比丘（bhikṣu，佛教術語，指男性出家人）的名字時，聲音洪亮震響，如同撞擊巨大的鐘。三昧（samādhi，佛教術語，指精神專注的狀態）即將圓滿時，有兩位僧人作禮說：『今年春天到石橋禮拜聖蹟，忽然看見空中散花，香氣非常奇異。』一位僧人立刻說：『姑蘇的梵法主正在舉行懺悔法會，所以散花到這裡。』說完就不見了。因此前來瞻仰禮拜。後來又在懺悔法會上，看見韋天（韋陀天，佛教的護法神）巡視懺悔的房間，修行人有被他點到的人，立刻被障礙而退卻。元符年間，師父曾經夢到去到冥府，冥王迎接他並讓他就座，命令官吏檢視簿籍說：『凈梵比丘，多次經歷劫數，長期講授《法華經》。』冥王立刻起身頂禮，派遣使者送他返回。政和末年，圓寂后，有五色舍利（śarīra，佛教術語，指遺骨）。

宋朝釋覃異（佛教僧侶的名字）。

餘姚杜氏，年幼時在龍泉寺出家。已經學習了天臺宗的教義和觀行。閉關專門修持凈土法門，誦讀《法華經》滿五千部，《普賢觀》和《彌陀經》各一萬卷。每天持唸佛號從不間斷。崇寧初年，焚香告訴眾人說：『我往生凈土的時間到了。應當乘坐金剛臺，跟隨佛陀往西方去。希望大家努力進修，可以（在凈土）相見。』說完，安詳地圓寂了。

宋朝會稽道味山的釋宗利（佛教僧侶的名字）。

會稽高氏，受具足戒后，前往姑蘇依止神悟，修持《法華懺》，約定三年。不久看見普賢菩薩乘空從面前經過。之後前往新城碧沼，專門修持唸佛三昧。政和元年（年號）

【English Translation】 English version: I once saw the great Mahāmāyūrī Vidyārājñī (Great Peacock Wisdom Queen). I sought protection from her in a dream. Later, I placed her image in the repentance hall and the master presided over the repentance ceremony. The tradition of erecting the image began with the master. Chen Yingzhong once praised the master, saying: 'Strictly observe the precepts, maintain pure thoughts, use your body as a tongue, and speak of hundreds of billions of things.'

釋凈梵 (Shì Jìngfàn), of the Wuliangshou (Amitayus) Temple in Gusu (Suzhou) during the Song Dynasty.

Zhu of Jiahe, in the early years of Yuan祐 (Yuan祐 was an era name of the Song Dynasty), presided over the Daci Temple in Gusu. He lectured on the Lotus Sutra more than ten times. During the Daguan era, he organized twenty-seven monks to practice the Lotus Repentance. Each session was conveniently scheduled for twenty-eight days. After three such assemblies, he sensed Samantabhadra (Universal Worthy Bodhisattva) bestowing the precepts. When the name of Bhiksu (Buddhist monk) Jingfan was called, the loud sound reverberated like the striking of a giant bell. As the samādhi (state of meditative absorption) was about to be completed, two monks prostrated and said: 'This spring, while paying homage to the sacred sites at Stone Bridge, we suddenly saw flowers scattering in the air, with an extraordinary fragrance.' One monk immediately said: 'The Dharma master Fan of Gusu is holding a repentance ceremony, so the flowers are scattering here.' After speaking, he disappeared. Therefore, they came to pay homage. Later, during another repentance ceremony, they saw Weitian (Skanda, a celestial guardian deity in Buddhism) patrolling the repentance hall. Those practitioners who were spotted by him were immediately obstructed and retreated. During the Yuanfu era, the master once dreamed of going to the underworld. The king welcomed him and offered him a seat, ordering the officials to check the records, saying: 'Bhiksu Jingfan has repeatedly lectured on the Lotus Sutra for many kalpas (eons).' The king immediately rose and prostrated, sending messengers to escort him back. In the late Zhenghe era, after passing away, there were five-colored śarīra (relics).

釋覃異 (Shì Tányì) of the Song Dynasty.

Du of Yuyao, became a monk at Longquan Temple at a young age. He had already studied the teachings and contemplations of the Tiantai school. He secluded himself to cultivate the Pure Land practice, reciting the Lotus Sutra five thousand times, and the Universal Worthy Contemplation Sutra and the Amitabha Sutra ten thousand times each. He chanted the Buddha's name incessantly every day. In the early years of Chongning, he burned incense and told the assembly: 'The time for me to be reborn in the Pure Land has arrived. I shall ride the Vajra Platform and follow the Buddha to the West. I hope you will all strive to cultivate diligently so that we may meet (in the Pure Land).' After speaking, he passed away peacefully.

釋宗利 (Shì Zōnglì) of Daowei Mountain in Kuaiji during the Song Dynasty.

Gao of Kuaiji, after receiving the full precepts, went to Gusu to rely on Shenwu to practice the Lotus Repentance, agreeing to a period of three years. Soon, he saw Samantabhadra passing by in the sky. Afterwards, he went to B沼 (Bì Zhǎo) in Xincheng to focus on cultivating the Buddha-Recitation Samādhi. Zhenghe first year (era name)

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年。天旱禱雨。感龍王現金色身。甘雨沾足。建炎末。居道味山。繫心凈土。至第三夜。繪像頂珠。忽放光明。一日告弟子曰。佛來也。吾將歸安養矣。即書偈。有一相道人歸去來。金臺坐斷乾坤窄句。奄然而化。

宋溫州釋道琛

樂清彭氏。十八具戒。至南湖依圓照。于禪定中。見四明尊者。坐禪榻上。深談法相。自是心地豁然。因行法華三昧。感普賢大士放光。慧辨愈加。有久病者。為說法施食。多獲痊安。紹興末。忽集眾諷觀經。晨夜不絕。眾聞異香盈室。師曰。佛來接我。即沐浴更衣。令眾諷安樂行品未訖。嗒然坐化。留龕逾月。顏體如生。

宋釋從雅

錢塘人。始從海月。學通止觀。遂入南山天王院。誦法華經二萬餘部。誦諸經及禮佛。至百萬拜。禮法華經。一字一拜者三過。心期凈土。一生坐不背西。其精誠如此。憲使楊杰。為制安樂國三十贊贈師。其一云。凈土周法界。何勞獨指西。但能從一入。處處是菩提。師于凈住寺圖九品三昧。鐫贊于石。人多感化。后無疾坐逝。感異香天樂。咸謂西聖來迎之兆。

宋釋含瑩

稟天臺教觀。嘗以銀書妙蓮經。遇佛菩薩。則用金字。世稱為法門至寶。建炎中。金𡨥至。院宇焚蕩。于瓦礫中。尋獲此經。不損一字。

宋

【現代漢語翻譯】 現代漢語譯本：某年，因為天旱而祈求下雨，感應到龍王顯現金色身，甘甜的雨水充足降落。建炎末年，居住在道味山，一心專注于凈土。到了第三個夜晚，所繪的佛像頂部的寶珠，忽然放出光明。有一天告訴弟子們說：『佛要來了，我將要回歸安養（指西方極樂世界）了。』隨即寫下偈語：『有一相道人歸去來，金臺坐斷乾坤窄』的句子，安然而逝。

宋朝溫州的釋道琛（釋：佛教僧侶的尊稱；琛：珍寶），

樂清彭氏，十八歲受具足戒（佛教出家人的最高戒律）。到南湖依止圓照（人名），在禪定中，見到四明尊者（人名），坐在禪榻上，深入談論法相（佛教用語，指諸法的表相）。從此心地豁然開朗。因此修行法華三昧（佛教禪定方法），感應到普賢大士（佛教菩薩名）放光，智慧辯才更加增長。有長期生病的人，為他們說法佈施食物，大多獲得痊癒安康。紹興末年，忽然召集眾人諷誦《觀經》（《觀無量壽經》的簡稱），從早到晚不間斷。眾人聞到奇異的香氣充滿房間。道琛說：『佛來接我了。』隨即沐浴更衣，讓眾人諷誦《安樂行品》（《法華經》中的一品）還未結束，就安然坐化。遺體留在龕中超過一個月，容顏體態如同活著一樣。

宋朝的釋從雅（釋：佛教僧侶的尊稱；雅：高尚），

錢塘人。起初跟隨海月（人名）學習通達止觀（佛教禪修方法）。於是進入南山天王院，誦讀《法華經》（佛教經典）兩萬多部，誦讀其他經典以及禮佛，達到一百萬拜。禮拜《法華經》，一字一拜，共三次。心中期望往生凈土。一生坐著都不背對西方。他的精誠就是這樣。憲使楊杰（人名），為他製作了《安樂國三十贊》贈送給從雅。其中一句說：『凈土周遍法界，何必單獨指向西方。只要能夠從一門深入，處處都是菩提（佛教覺悟的境界）。』從雅在凈住寺繪製九品三昧（佛教用語，指往生凈土的九種品位）圖，並將讚語鐫刻在石頭上，很多人因此受到感化。後來沒有疾病而坐著去世，感應到奇異的香氣和天樂，大家都認為是西方聖人來迎接他的徵兆。

宋朝的釋含瑩（釋：佛教僧侶的尊稱；瑩：光亮），

秉承天臺教觀（天臺宗的教義和觀行）。曾經用銀書寫《妙蓮經》（即《妙法蓮華經》），遇到佛菩薩的名號，就用金字書寫。世人稱之為法門的至寶。建炎年間，金兵入侵，寺院被焚燒殆盡。在瓦礫中，尋找到這部經書，沒有損壞一個字。

【English Translation】 English version: In a certain year, due to drought, they prayed for rain and sensed the Dragon King manifesting his golden body, with sweet rain falling abundantly. At the end of the Jianyan era, he resided in Daowei Mountain, focusing his mind on the Pure Land. On the third night, the jewel on top of the painted image suddenly emitted light. One day, he told his disciples, 'The Buddha is coming, and I am about to return to An'yang (referring to the Western Pure Land of Ultimate Bliss).' Immediately, he wrote a verse: 'A Taoist with form returns, sitting on the golden platform, the universe feels narrow,' and passed away peacefully.

Shi Daochen (Shi: a respectful title for Buddhist monks; Chen: precious jewel) of Wenzhou in the Song Dynasty,

Peng of Yueqing, received the complete precepts (the highest precepts for Buddhist monks) at the age of eighteen. He went to Nanhu to rely on Yuanzhao (person's name), and in meditation, he saw Venerable Siming (person's name) sitting on a meditation platform, deeply discussing the Dharma characteristics (Buddhist term, referring to the appearances of all phenomena). From then on, his mind became enlightened. Therefore, he practiced the Lotus Samadhi (Buddhist meditation method), and sensed Samantabhadra Bodhisattva (name of a Buddhist Bodhisattva) emitting light, and his wisdom and eloquence increased. For those who were chronically ill, he preached the Dharma and gave food, and many were healed and became peaceful. At the end of the Shaoxing era, he suddenly gathered the people to chant the Visualization Sutra (short for the Sutra of Visualization of Immeasurable Life), continuously from morning to night. The people smelled a strange fragrance filling the room. Daochen said, 'The Buddha is coming to receive me.' Immediately, he bathed and changed his clothes, and before the people finished chanting the Chapter on Peaceful Practices (a chapter in the Lotus Sutra), he passed away peacefully in a seated position. His body remained in the niche for more than a month, and his appearance was as if he were alive.

Shi Congya (Shi: a respectful title for Buddhist monks; Ya: elegant) of the Song Dynasty,

A native of Qiantang. Initially, he followed Haiyue (person's name) to study and understand the cessation and contemplation (Buddhist meditation methods). Then he entered the Heavenly King Temple of Nanshan, recited the Lotus Sutra (Buddhist scripture) more than 20,000 times, recited other scriptures and prostrated to the Buddha, reaching one million prostrations. He prostrated to the Lotus Sutra, one prostration for each word, three times in total. He hoped to be reborn in the Pure Land. Throughout his life, he never sat with his back to the west. His sincerity was like this. Yang Jie (person's name), the commissioner, made thirty praises of the Land of Peace and Bliss and presented them to Congya. One of them said: 'The Pure Land pervades the Dharma realm, why bother pointing only to the West. As long as you can enter deeply from one path, everywhere is Bodhi (the Buddhist state of enlightenment).' Congya painted the Nine Grades of Samadhi (Buddhist term, referring to the nine levels of rebirth in the Pure Land) in Jingzhu Temple, and engraved the praises on stone, and many people were influenced by it. Later, he passed away peacefully in a seated position without illness, and a strange fragrance and heavenly music were sensed, and everyone thought it was a sign that the Western Saints had come to welcome him.

Shi Hanying (Shi: a respectful title for Buddhist monks; Ying: bright) of the Song Dynasty,

Inherited the teachings and contemplations of the Tiantai school (the doctrines and practices of the Tiantai school). He once wrote the Wonderful Lotus Sutra (i.e., the Lotus Sutra) in silver, and used gold letters when encountering the names of Buddhas and Bodhisattvas. The world called it the supreme treasure of the Dharma. During the Jianyan era, the Jin soldiers invaded, and the temple was burned to the ground. In the rubble, this scripture was found, without a single word damaged.

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釋祖南

居南嶽之云峰。刺血書阿彌陀經五百卷。金剛經一百卷。法華經十部。終二十七年。皆用血書。末年血干骨立。唸佛聲不絕。一日在方丈坐化。眉間迸出舍利。隨取隨生。

宋喻思凈

錢塘人。自號凈土子。早侍瑛法師講法華。后常持誦。專心念佛。暇則畫佛像。凡畫。必于凈室寂想。見彌陀光明。乃下筆。紹興丁巳歲。端坐七日。一心念佛。漠然化去。

宋徴士左伸

天臺臨海人。從神照授菩薩戒。鐫西方三聖像。旦夜虔事。誦法華經三千四百部。金剛般若二萬卷。紹聖二年秋。命沙門唱法華首題。增受菩薩戒。尋夢三偉人立江皋。召伸登舟。即請僧誦彌陀經。遽曰。我已見佛光。端坐化去。

宋仁和范儼

常時蔬食。世緣淡然。云。我自是旅泊耳。日誦法華。復手書經一部。備極莊嚴。大觀中。忽見普賢乘六牙白象。放金色光。謂儼曰。汝嘗誦法華。念阿彌陀佛。得生凈土。故來相報。越一夕。睹眾聖授手。就座合掌而逝。

宋汴京張慶

祥符中為司獄。常以慈慎自持。日躬侍掃滌。暑月尤勤。飲食湯藥臥具。必加精潔。每戒其徒曰。人不幸罹於法。我輩若不知所恤。則罪者何所赴訴。生平持誦法華經。每遇重囚就戮。必為齋素誦經。一月乃止

【現代漢語翻譯】 現代漢語譯本 釋祖南

居住在南嶽的云峰。刺血書寫《阿彌陀經》（Amitabha Sutra，描述阿彌陀佛及其凈土的經典）五百卷，《金剛經》（Diamond Sutra，般若經的代表作）一百卷，《法華經》（Lotus Sutra，又名《妙法蓮華經》）十部。歷時二十七年。全部用刺血書寫。晚年血氣衰竭，瘦骨嶙峋，唸佛的聲音不絕於耳。一日在方丈室內坐化（指僧人圓寂），眉間迸出舍利（relics，佛教高僧火化后留下的結晶體）。人們取走舍利，隨即又有新的舍利產生。

宋喻思凈

錢塘人。自號凈土子。早年跟隨瑛法師學習《法華經》。之後經常持誦，專心念佛。空閑時就畫佛像。凡是作畫，必定在乾淨的房間里靜心冥想。見到阿彌陀佛（Amitabha，西方極樂世界的佛）的光明，才下筆作畫。紹興丁巳年，端坐七日，一心念佛，安詳地化去。

宋徴士左伸

天臺臨海人。從神照處接受菩薩戒（Bodhisattva vows，大乘佛教徒所受的戒律）。雕刻西方三聖像（Western Three Sages，指阿彌陀佛、觀世音菩薩和大勢至菩薩）。日夜虔誠供奉。誦讀《法華經》三千四百部，《金剛般若經》（Vajracchedika Prajna Paramita Sutra，即《金剛經》）二萬卷。紹聖二年秋，命僧人唱誦《法華經》的首題，再次接受菩薩戒。不久夢見三位偉人站在江邊，召喚左伸登上船。左伸隨即請僧人誦讀《彌陀經》（Amitabha Sutra）。忽然說：『我已經見到佛光。』端坐化去。

宋仁和范儼

常常吃素，對世俗的緣分看得很淡。說：『我只不過是寄居於世罷了。』每日誦讀《法華經》，又手抄經書一部，極其莊嚴。大觀年間，忽然看見普賢菩薩（Samantabhadra，象徵理德、行德的菩薩）乘坐六牙白象，放出金色光芒，對范儼說：『你曾經誦讀《法華經》，念阿彌陀佛，將得以往生凈土（Pure Land，阿彌陀佛的西方極樂世界），所以我來告訴你。』過了一夜，看見眾多聖賢伸出手來迎接，范儼就地合掌而逝。

宋汴京張慶

祥符年間擔任司獄。常常以慈悲謹慎的態度要求自己。每日親自侍奉打掃，夏天尤其勤勞。對囚犯的飲食湯藥臥具，必定加以精心清潔。常常告誡他的下屬說：『人們不幸觸犯法律，我們如果不知道體恤他們，那麼罪犯向誰申訴呢？』平生持誦《法華經》。每當遇到重刑犯被處決，必定為他們齋戒素食誦經，一個月才停止。

【English Translation】 English version Shi Zunan

Resided at Yunfeng in Mount Nan. He pricked his skin to write 500 scrolls of the Amitabha Sutra (Amitabha Sutra, a scripture describing Amitabha Buddha and his Pure Land), 100 scrolls of the Diamond Sutra (Diamond Sutra, a representative work of the Prajna Sutra), and 10 copies of the Lotus Sutra (Lotus Sutra, also known as the Wonderful Dharma Lotus Flower Sutra). This took 27 years. All were written with blood. In his later years, his blood dried up and he became emaciated, but the sound of his chanting Buddha's name never ceased. One day, he passed away while sitting in his abbot's room (referring to a monk's passing). Sharira (relics, crystalline remains of highly virtuous Buddhist monks after cremation) burst forth from between his eyebrows. As people took them, more would appear.

Song Yu Sijing

A native of Qiantang. He called himself 'Pure Land Disciple'. He served Dharma Master Ying in lecturing on the Lotus Sutra in his early years. Later, he often recited and upheld it, focusing his mind on reciting the Buddha's name. In his spare time, he painted Buddha images. Whenever he painted, he would meditate quietly in a clean room. Only after seeing the light of Amitabha (Amitabha, the Buddha of the Western Pure Land) would he begin to paint. In the year Ding Si of the Shaoxing era, he sat upright for seven days, reciting the Buddha's name with all his heart, and peacefully passed away.

Song Recluse Zuo Shen

A native of Linhai, Tiantai. He received the Bodhisattva vows (Bodhisattva vows, precepts taken by Mahayana Buddhists) from Shenzhao. He carved images of the Western Three Sages (Western Three Sages, referring to Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). He served them reverently day and night. He recited the Lotus Sutra 3,400 times and the Diamond Prajna Sutra (Vajracchedika Prajna Paramita Sutra, i.e., the Diamond Sutra) 20,000 times. In the autumn of the second year of Shaosheng, he ordered monks to chant the title of the Lotus Sutra and received the Bodhisattva vows again. Soon after, he dreamed of three great men standing on the riverbank, summoning Zuo Shen to board a boat. Zuo Shen then asked monks to recite the Amitabha Sutra. Suddenly, he said, 'I have already seen the Buddha's light.' He passed away while sitting upright.

Song Renhe Fan Yan

He often ate vegetarian food and had a detached view of worldly affairs. He said, 'I am merely a traveler in this world.' He recited the Lotus Sutra daily and also hand-copied a complete scripture, making it extremely solemn. During the Daguan era, he suddenly saw Samantabhadra Bodhisattva (Samantabhadra, a Bodhisattva symbolizing reason and practice) riding a six-tusked white elephant, emitting golden light, and said to Fan Yan, 'You have recited the Lotus Sutra and chanted Amitabha Buddha's name, and you will be reborn in the Pure Land (Pure Land, Amitabha Buddha's Western Paradise), so I have come to inform you.' One night later, he saw many sages extending their hands to welcome him, and Fan Yan passed away on the spot with his palms together.

Song Bianjing Zhang Qing

During the Xiangfu era, he served as a prison warden. He always held himself to a standard of compassion and caution. He personally served and cleaned daily, especially diligently in the hot months. He ensured that the food, medicine, bedding, and other necessities for the prisoners were meticulously clean. He often warned his subordinates, 'People are unfortunate to have violated the law. If we do not know how to care for them, then to whom will the prisoners appeal?' Throughout his life, he upheld and recited the Lotus Sutra. Whenever a heavily sentenced prisoner was executed, he would fast and recite scriptures for them for a month.

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。嘗教獄囚。有罪當自認。毋誣良善以重己孽。妻袁氏。年四十八。染疫死三日。忽蘇曰。我始至一穢所。思得清涼處。忽見白衣大士謂曰。汝不當至此。且尚未有嗣。汝夫多陰德。子孫當有興者。乃以手挈之出。得蘇。明年生子亨。官三班借職。慶年八十二。無疾終。六孫皆顯官。號世族。

宋無為軍使李遇

素誦法華。忽昏夜途值群鬼侮之。俄見一老叟布袍草屨。厲聲叱云。此人常誦法華。不得相犯。鬼遂散。老人亦不見。

宋刑部都官陸沅

號省庵。居四明之橫溪。每晨起。即澡漱入凈室。焚香趺坐。誦法華經。目不他瞬。首唱偈曰。盥手清晨貝葉開。不求諸福不禳災。世緣斷處從他斷。劫火光中舞一回。即開卷而誦。聲如貫珠。日一遍者三十年。年登八十。增至三部。賦詩見意。有清晨三度到靈山之句。凡誦九千四百八十五部。又閱毗盧大藏。凡臺宗律部。少室心宗。無不博究。複誦彌陀聖號。一意西馳。紹興五年四月。年八十五。沐浴冠服而化。忽聞口鼻間。出蓮華香。郁然彌日方息。

宋晁待制說之

字以道。嘗往湖南訪明智。聞三千境觀之說。欣然愿學。晚年日課蓮經不輟。自號洧上老法華。

宋張秉

知冀州。一巨盜劫民財。又亂其女。秉忿極。

【現代漢語翻譯】 現代漢語譯本：他曾經教導監獄裡的囚犯，有罪就要自己承認，不要誣陷善良的人來加重自己的罪孽。他的妻子袁氏，四十八歲時，感染瘟疫死了三天。忽然醒來說：『我開始到了一處骯髒的地方，想要得到清涼之處。忽然看見白衣大士（Avalokiteśvara，觀世音菩薩）說：你本不該到這裡來，而且還沒有後代。你的丈夫積了很多陰德，子孫應當有興旺發達的。』於是用手提攜她出來，得以復甦。第二年生了兒子亨，做了三班借職的官。慶年八十二歲，沒有疾病而終。六個孫子都做了顯赫的官，號稱世族。

宋朝無為軍的軍使李遇

平時誦讀《法華經》（Lotus Sutra）。一次在昏暗的夜晚，在路上遇到一群鬼侮辱他。忽然看見一位老翁穿著布袍草鞋，厲聲呵斥說：『這個人經常誦讀《法華經》，不得侵犯他！』鬼就散開了，老人也不見了。

宋朝刑部都官陸沅

號省庵。居住在四明（地名，今浙江寧波）的橫溪。每天早晨起來，就洗漱乾淨進入凈室，焚香端坐，誦讀《法華經》，眼睛不看其他地方。首先唱誦偈語說：『洗手清晨打開貝葉經，不求各種福報也不禳解災禍。世俗的緣分斷絕之處就任它斷絕，劫火的光芒中且舞蹈一回。』就打開經卷誦讀，聲音像貫穿的珠子一樣。每天一遍，持續了三十年。年齡到了八十歲，增加到每天三部。賦詩表達心意，有『清晨三度到靈山』的句子。總共誦讀了九千四百八十五部。又閱讀了《毗盧大藏》（Vairocana Tripitaka），凡是天臺宗、律宗、少室心宗，沒有不廣泛研究的。又誦唸彌陀（Amitābha，阿彌陀佛）聖號，一心向往西方極樂世界。紹興五年四月，年齡八十五歲，沐浴穿戴整齊而去世。忽然聞到口鼻之間，散發出蓮花香氣，濃郁地持續了一天才消散。

宋朝晁待制說之

字以道。曾經前往湖南拜訪明智，聽聞了三千境觀的說法，欣然願意學習。晚年每天誦讀《蓮經》（Lotus Sutra）不停止，自號洧上老法華。

宋朝張秉

擔任冀州知州。一個大盜搶劫百姓的錢財，又強暴了他們的女兒。張秉非常憤怒。

【English Translation】 English version: He once taught the prisoners in jail, saying that if they were guilty, they should admit it themselves, and not falsely accuse the good people to increase their own sins. His wife, Yuan, died of plague at the age of forty-eight. Suddenly, after three days, she woke up and said, 'I first went to a filthy place, wanting to find a cool and refreshing place. Suddenly, I saw the White-Robed Avalokiteśvara (Avalokiteśvara, Guanshiyin Bodhisattva) saying, 'You should not have come here, and you have no descendants yet. Your husband has accumulated a lot of good deeds in secret, and his descendants should prosper.' Then, she was lifted out by hand and revived. The following year, she gave birth to a son, Heng, who became an official with the title of Sanban Jiezhi. Qingnian lived to be eighty-two years old and died without illness. All six grandsons became prominent officials and were known as noble families.

Li Yu, the military commissioner of Wuwei Army in the Song Dynasty

He usually recited the Lotus Sutra (Lotus Sutra). Once, in the dark night, he encountered a group of ghosts insulting him on the road. Suddenly, he saw an old man in a cloth robe and straw sandals, sternly shouting, 'This person often recites the Lotus Sutra, do not offend him!' The ghosts then dispersed, and the old man disappeared.

Lu Yuan, a senior official of the Ministry of Justice in the Song Dynasty

He was known as Sheng'an. He lived in Hengxi, Siming (place name, now Ningbo, Zhejiang). Every morning, he would wash and enter the clean room, burn incense and sit in meditation, reciting the Lotus Sutra, without looking elsewhere. He first chanted the verse, 'Washing hands in the morning, opening the palm-leaf scripture, not seeking blessings or warding off disasters. Let go of worldly ties where they break, and dance once in the light of the kalpa fire.' Then he opened the scripture and recited it, his voice like a string of pearls. He did this once a day for thirty years. When he reached the age of eighty, he increased it to three times a day. He wrote poems to express his thoughts, including the line 'Three times to Ling Mountain in the morning.' He recited a total of nine thousand four hundred and eighty-five copies. He also read the Vairocana Tripitaka (Vairocana Tripitaka). He extensively studied all schools of thought, including the Tiantai School, the Vinaya School, and the Shaoshi Zen School. He also recited the holy name of Amitābha (Amitābha), with his heart set on the Western Pure Land. In April of the fifth year of Shaoxing, at the age of eighty-five, he bathed and dressed and passed away. Suddenly, a lotus fragrance emanated from his mouth and nose, lingering intensely for a day before dissipating.

Chao Shuozhi, a court attendant of the Song Dynasty

His courtesy name was Yidao. He once went to Hunan to visit Mingzhi and heard about the theory of the Three Thousand Realms in a Single Thought. He was delighted and willing to learn. In his later years, he recited the Lotus Sutra (Lotus Sutra) every day without stopping, calling himself the Old Lotus Sutra Practitioner of Weishang.

Zhang Bing of the Song Dynasty

He served as the prefect of Jizhou. A large bandit robbed the people of their wealth and raped their daughters. Zhang Bing was extremely angry.

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設架釘于門。三日醢之。後感痁疾。一日方午劇發。忽見中使來宣秉。乃力疾促轡。至一寢殿。聞先帝真宗厲聲簾中曰。張秉何得非法殺人。自與本人對辨。引至殿西南隅。啟獄扉。囚繫萬狀。始悟非人世也。一鐵校罪人。血肉淋漓。泣訴曰。汝用非法殺我。肢體零散。永無受託。奈何。秉方認冀盜。詬曰。汝所犯豈止一死。雖糜萬軀。亦不足塞女恥。敢更訴乎。旁有一胥。乃秉從事河陽日故吏也。曰五刑自有常典。亦不得憾其訴。秉曰。奈何。吏曰。但遣之託生。公可卻還。秉懼。詢遣之之術。吏曰。無如法華經但至誠許之。秉遂許歸日。召僧誦經百部。囚不捨。增及千部亦然。秉愈怖。吏曰不。必多。但誦貴長久。日請一僧誦一部。許終其身。乃可遣也。秉如言許之。果不見。三日後。神方還。乃日召僧誦一部。至沒不廢。出湘山野錄。

宋遂州姜學士

弱冠暴亡。冥王責曰。汝前生為善。今世該八十二歲。丁丑舉進士。位歷公卿。不合殺牛食肉。以致算減祿絕。汝豈不聞海州七日夜雷雨。天降石鼓之記乎。記曰。六畜皆前業。惟牛最苦辛。君看橫死者。儘是食牛人。言畢。旁一吏謂曰。汝宜急求還魂改過。否則判入地獄。無出期矣。姜求指示。吏曰。陰府最敬人書寫受持妙法蓮華經。及金剛經。太

上感應篇。汝若發心。可得脫免。姜依言乞還魂改過。書經養親。冥王允之。遂得再生。自後。孝養二親。奉淫殺戒。書經持咒。常述其事勸人。感化日眾。后登第。仕至學士。

宋南海潘冕者

佯狂不測。人謂之潘盎。蓋俚語謂心風為盎也。盎每與京師人。說法華偈頌。往來日密。一異人云。盎即日光佛。有趙棠初為幕官。棄任從盎游。盡得其道。盎即隱去。棠亦坐化。焚身得舍利數升。蘇文忠公軾與棠子昶游。得四十八粒。嘗作趙先生舍利記。

宋湖州城南屠戶陸翁

年二十三時。見一雲水僧至門。口稱教化有緣人。陸不領解。僧云。汝殺牛羊無數。何不改業。陸雲。承襲祖業。遽難棄捨。僧曰。汝不改。後世必墮此類。仍受冤報。無有出期。吾觀汝宿有善根。可亟專心受持蓮華經。及金剛經。消除惡業。增長善福。言訖。忽不見。陸遂省悟。持齋誓不宰殺。繪阿彌陀佛觀音勢至像一軸。虔裝供養。投師習誦二經。未及五年。自能闇誦。每日于佛前焚香。誦蓮經一部。金剛經一卷。懺悔。愿度所殺眾生。早生凈土。年八十一。將辭世。半月前。遍約親友。於十一月初九日。具蔬相別。及期。俱赴齋罷。忽索浴更衣。端坐作頌而化。頌曰。六十餘年離殺業。手拋刀秤暗修行。今朝得趣菩提

【現代漢語翻譯】 現代漢語譯本 『上感應篇』。你如果發心悔改，就可以得到解脫。姜某聽從建議，乞求還魂改過，抄寫經書供養雙親，冥王答應了他，於是得以再生。自此以後，他孝順供養父母雙親，遵守不邪淫、不殺生的戒律，抄寫經書，持誦咒語，經常講述這件事勸導他人，感化的人日益增多，後來考中進士，官至學士。

宋朝南海的潘冕（人名）

假裝瘋癲，讓人難以捉摸，人們稱他為潘盎（人名）。大概是方言里把『心風』叫做『盎』的緣故。潘盎經常與京城的人，說法華經的偈頌，來往日益密切。一位異人說，潘盎就是日光佛（佛名）。有趙棠（人名）起初擔任幕府官員，辭去官職跟隨潘盎遊歷，完全領悟了他的道。潘盎隨即隱遁而去，趙棠也坐化圓寂，焚燒遺體得到舍利數升。蘇文忠公軾（人名）與趙棠的兒子趙昶（人名）交遊，得到四十八粒舍利，曾經作《趙先生舍利記》。

宋朝湖州城南的屠戶陸翁（人名）

二十三歲時，看見一位雲遊僧人來到門前，口稱要教化有緣人。陸翁不明白他的意思。僧人說：『你宰殺牛羊無數，為什麼不改行呢？』陸翁說：『繼承祖輩的產業，一下子難以放棄。』僧人說：『你不改行，後世必定墮入此類畜生道，仍然遭受冤報，沒有脫離之期。我看你宿世有善根，可以儘快專心受持《蓮華經》（佛經名）及《金剛經》（佛經名），消除惡業，增長善福。』說完，忽然不見了。陸翁於是醒悟，持齋發誓不再宰殺。繪製阿彌陀佛（佛名）、觀音（菩薩名）、勢至（菩薩名）的畫像一軸，虔誠地裝裱供養。拜師學習誦讀這兩部經，不到五年，就能背誦。每天在佛前焚香，誦讀《蓮經》一部，《金剛經》一卷，懺悔，愿所殺的眾生，早日往生凈土。八十一歲時，將要辭世，半個月前，遍請親友，在十一月初九日，準備素食告別。到了那天，大家都來參加齋飯，忽然陸翁要求沐浴更衣，端坐著作頌而逝。頌詞說：『六十餘年遠離殺業，放下屠刀暗中修行。今朝得趣菩提（佛教覺悟)』。

【English Translation】 English version 『The Treatise on Action and Response』 (Shang Ganying Pian). If you resolve to repent, you can be freed from suffering. Jiang followed the advice, begged to have his soul returned to correct his mistakes, and copied scriptures to support his parents. The King of the Underworld granted his request, and he was reborn. From then on, he was filial to his parents, observed the precepts of no sexual misconduct and no killing, copied scriptures, recited mantras, and often told this story to persuade others. The number of people he influenced increased daily. Later, he passed the imperial examination and became an academician.

Pan Mian of Nanhai in the Song Dynasty (person's name)

Pretended to be mad and unpredictable, people called him Pan Ang (person's name). It is probably because in the local dialect, 『mental illness』 is called 『Ang』. Pan Ang often recited verses from the Lotus Sutra to people in the capital, and their interactions became increasingly frequent. A strange person said that Pan Ang was Sunlight Buddha (Buddha's name). Zhao Tang (person's name) initially served as a staff officer, but resigned from his post to follow Pan Ang, and fully understood his teachings. Pan Ang then disappeared, and Zhao Tang also passed away in meditation. His body was cremated, and several liters of sarira (relics) were obtained. Su Wenzhong Gong Shi (person's name) associated with Zhao Tang's son, Zhao Chang (person's name), and obtained forty-eight sarira. He once wrote 『Record of Mr. Zhao's Sarira』.

Old Man Lu, a butcher from the south of Huzhou City in the Song Dynasty (person's name)

At the age of twenty-three, he saw a wandering monk come to his door, claiming to teach those with affinity. Old Man Lu did not understand his meaning. The monk said, 『You have slaughtered countless cattle and sheep, why don't you change your profession?』 Old Man Lu said, 『It is difficult to abandon the ancestral business all at once.』 The monk said, 『If you do not change, you will surely fall into such animal realms in future lives, and still suffer unjust retribution, with no end in sight. I see that you have good roots from past lives, you can quickly focus on upholding the Lotus Sutra (Buddhist scripture name) and the Diamond Sutra (Buddhist scripture name), eliminate evil karma, and increase good fortune.』 After speaking, he suddenly disappeared. Old Man Lu then awakened, observed a vegetarian diet, and vowed not to slaughter anymore. He painted a scroll of Amitabha Buddha (Buddha's name), Avalokitesvara (Bodhisattva's name), and Mahasthamaprapta (Bodhisattva's name), and piously enshrined it. He studied and recited these two sutras with a teacher, and within five years, he could recite them from memory. Every day, he burned incense before the Buddha, recited one copy of the Lotus Sutra and one copy of the Diamond Sutra, repented, and wished that the beings he had killed would be reborn in the Pure Land as soon as possible. At the age of eighty-one, he was about to pass away. Half a month before, he invited relatives and friends to a vegetarian farewell on the ninth day of the eleventh month. On that day, everyone came to attend the vegetarian meal. Suddenly, Old Man Lu asked to bathe and change clothes, sat upright, composed a verse, and passed away. The verse said, 『For more than sixty years, I have been away from the killing business, putting down the butcher knife and secretly cultivating. Today, I attain Bodhi (Buddhist enlightenment).』

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路。水裡蓮花火里生。

宋朱氏如一

幼歸四明薛氏。年二十餘。即清凈自居。道裝素服。蕭然林下。繡妙法華經七軸。十年而成。至化城喻。針鋒綴舍利如粟。連獲數十粒。一句一字。凡唱禮者三。及繡彌陀三聖像。極為奇妙。諸大乘經。誦若建瓴。嘗鋟木為圖。勸人唸佛。所化之數。盈二十萬。紹熙四年。示微疾。醫進丹砂。曰吾往生決矣。丹砂何為。翛然右脅而逝。橘州曇禪師作傳。

宋德興縣董母李氏

誦普門品三十餘年。后入冥。見觀音垂手引之。光明如晝。云。爾數已盡。緣有善根。故來相援。豁然而蘇。

宋慶曆間。歐陽文忠公修知穎州。有官妓盧媚。姿貌端秀。口中嘗作蓮花香。散越滿座。有蜀僧頗知人生前事。云。此女前身嘗為尼。誦法華經三十年。一念之誤。遂至於此。公問妓曰。曾讀法華經否。曰。某失身於此。所不暇也。公命取經示之。一覽輒誦。如素習者易以他經。則不能也。公於是始信修種之言不妄

宋紹興中。奉化趙母。素持法華。一女使竊聽久之。忽記得青蓮華香。白蓮華香。華樹香。果樹香。四句。自是吟諷不絕。后卒。于葬所生青蓮華一朵。釋本空述

宋潮山黃婆

素待法華金剛。專心念佛。忽患痢疾但飲水不食。鄰庵僧善

【現代漢語翻譯】 現代漢語譯本 路。水裡蓮花火里生。

宋 朱氏如一

幼年嫁給四明（地名，今寧波）的薛氏。二十多歲時，便清凈自居，身穿道士服裝和素色衣服，安靜地生活在林下。她用刺繡完成了七軸《妙法蓮華經》，歷時十年。在繡到化城喻品時，她用針線在針腳上綴上像小米一樣的舍利，連續獲得了數十粒。她一句一字地繡，凡是唱禮的人有三次。以及繡彌陀三聖像，極其奇妙。諸如大乘經典，她誦讀起來像從高處傾倒水一樣流暢。她曾經雕刻木頭製作圖畫，勸人唸佛，所教化的人數，超過了二十萬。紹熙四年（公元1193年），她略微感到不適，醫生給她服用丹砂（一種藥物），她說：『我往生西方極樂世界的心意已決，要丹砂做什麼呢？』然後安詳地向右側臥著去世了。橘州曇禪師為她作傳。

宋 德興縣董母李氏

誦讀《普門品》三十多年。後來進入陰間，看見觀音菩薩垂下手來引導她，光明如同白晝。觀音菩薩說：『你的壽命已經到頭，因為你有善根，所以我來幫助你。』她突然醒了過來。

宋 慶曆年間，歐陽文忠公（歐陽修）任穎州知州。有一位官妓名叫盧媚，姿容端莊秀麗，口中常常散發出蓮花的香味，充滿整個座位。有一位蜀地的僧人很瞭解人前世的事情，說：『這位女子前世曾經是尼姑，誦讀《法華經》三十年，因為一念之差，所以落到這個地步。』歐陽修問妓女說：『你曾經讀過《法華經》嗎？』妓女說：『我淪落到這個地步，沒有空閑時間啊。』歐陽修命人取來經書給她看，她一看就能背誦，好像以前就學過一樣；如果換成其他的經書，她就不能背誦了。歐陽修於是開始相信修行種善根的說法不是虛妄的。

宋 紹興年間，奉化（地名，今寧波奉化區）的趙母，平時持誦《法華經》。一個女僕偷偷聽了很久，忽然記得『青蓮華香、白蓮華香、華樹香、果樹香』這四句。從此以後，她吟誦諷詠不絕。後來去世，在埋葬的地方生長出一朵青蓮花。釋本空敘述。

宋 潮山黃婆

平時持誦《法華經》、《金剛經》，專心念佛。忽然得了痢疾，只喝水不吃東西。鄰近庵的僧人善於...

【English Translation】 English version The path. Lotuses bloom in water, and life arises from fire.

Song Dynasty, Zhu Shi Ruyi

In her youth, she married into the Xue family of Siming (place name, present-day Ningbo). In her twenties, she lived a life of purity, wearing Daoist robes and simple clothing, quietly residing in the forest. She embroidered seven scrolls of the '妙法蓮華經' (Myōhō Renge Kyō, Lotus Sutra), which took ten years to complete. When embroidering the '化城喻' (Hōjōyu, Parable of the Magic City) chapter, she attached '舍利' (śarīra, relics) like millet grains to the stitches, obtaining dozens of them consecutively. She embroidered each phrase and word, and those who chanted the liturgy did so three times. She also embroidered the '彌陀三聖像' (Amitābha Triad), which was extremely marvelous. She recited various '大乘經' (Mahāyāna sutras) as fluently as water pouring down from a height. She once carved wood to create illustrations to encourage people to recite the Buddha's name, and the number of people she converted exceeded two hundred thousand. In the fourth year of Shaoxi (1193 AD), she showed slight illness. The doctor administered '丹砂' (dansha, cinnabar, a type of medicine). She said, 'My resolve to be reborn in the Western Pure Land is firm. What is the use of dansha?' Then she passed away peacefully, lying on her right side. Chan Master Tan of Juzhou wrote her biography.

Song Dynasty, Li Shi, Mother Dong of Dexing County

She recited the '普門品' (Fumonbon, Universal Gate Chapter of the Lotus Sutra) for more than thirty years. Later, she entered the underworld and saw '觀音' (Guanyin, Avalokiteśvara) extending a hand to guide her, with light as bright as day. Guanyin said, 'Your lifespan has ended, but because you have good roots, I have come to assist you.' She suddenly awoke.

During the Qingli period of the Song Dynasty, Ouyang Wenzhong Gong (Ouyang Xiu) served as the prefect of Yingzhou. There was a courtesan named Lu Mei, with a dignified and beautiful appearance. Her mouth often emitted the fragrance of lotus flowers, filling the entire seat. A monk from Shu, who knew about people's past lives, said, 'This woman was once a nun in her previous life, reciting the '法華經' (Fǎ Huá Jīng, Lotus Sutra) for thirty years. Due to a moment of error, she has fallen to this state.' Ouyang Xiu asked the courtesan, 'Have you ever read the Lotus Sutra?' The courtesan said, 'I have fallen to this state and have no leisure time.' Ouyang Xiu ordered someone to bring the sutra to show her. She could recite it upon seeing it, as if she had learned it before; if it were another sutra, she could not recite it. Ouyang Xiu then began to believe that the saying about cultivating good roots through practice was not false.

During the Shaoxing period of the Song Dynasty, Mother Zhao of Fenghua (place name, present-day Fenghua District, Ningbo) usually upheld the '法華經' (Fǎ Huá Jīng, Lotus Sutra). A maid secretly listened for a long time and suddenly remembered the four phrases: 'Blue lotus flower fragrance, white lotus flower fragrance, flower tree fragrance, fruit tree fragrance.' From then on, she recited and chanted them incessantly. Later, she passed away, and a blue lotus flower grew at her burial site. Narrated by Shi Benkong.

Song Dynasty, Huang Po of Chaoshan

She usually upheld the '法華經' (Fǎ Huá Jīng, Lotus Sutra) and the '金剛經' (Jīngāng Jīng, Diamond Sutra), and focused on reciting the Buddha's name. Suddenly, she contracted dysentery and only drank water without eating. A monk from a neighboring hermitage was skilled in...

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修夢婆來謂曰。將往西方。越二日。婆西向唸佛。端坐化去。遠近皆見紅霞覆婆之屋。

宋秦氏凈堅

家松江。自厭女身。與夫各處。精持齋戒。披誦法華華嚴光明般若經為常課。寒暑無間。晨昏禮佛。修彌陀懺。久之光明入室。面西安坐而寂。

宋宜人陸氏

錢塘人。朝請王玙妻也。常誦法華。篤意凈土。禮懺一會。唸佛萬聲。三十年不輟。后因微疾。忽聞天鼓自鳴。人方驚異。氏即向西雙手結印而逝。

元錢塘普福寺釋弘濟

號天岸。餘姚姚氏。少孤。依從父滿公出家。天性駿發絕人。授法華經。輟能記憶。十六受度。持律不懈。慨然有志大法。往鄞依半山全公。習天臺止觀。專修法華凈土懺法。彷彿于觀定中。睹尊者𢌿以犀角如意。自是談辨日增。開法東吳兩浙間。以流通教法為第一義。建法華百十會。屢感天華之瑞。鹽官海岸崩。請師建水陸大會。師冥心觀想。取海沙咒之。遍擲其處。足跡所及。岸為不崩。至正七年。召大眾至。以惟心凈土為囑。端坐書偈而寂。

元陳君璋

黃巖人。端重寡言。年四十。與室葉氏。披誦法華。唸佛惟謹。年六十。疾篤。一夕命其子景星扶之坐。謂曰吾歸去。曰歸何處去。曰沒處去。又曰。我死宜依桑門阇維法。言訖。合

【現代漢語翻譯】 現代漢語譯本 修夢婆來（人名）對人說：『我將要往生西方極樂世界了。』過了兩天，修夢婆來面向西方唸佛，端正坐著圓寂了。遠處近處的人都看見紅色的雲霞覆蓋著修夢婆來的房屋。

宋朝的秦氏凈堅（人名） 家住松江（地名）。她厭惡自己是女身，與丈夫分居。精進地持守齋戒，經常誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）、《華嚴經》（Avataṃsaka Sūtra）、《光明經》、《般若經》（Prajñāpāramitā Sūtra）作為日常功課，無論寒暑都沒有間斷。早晚禮拜佛，修習彌陀懺法。時間久了，光明進入她的房間，她面向西方端坐而圓寂。

宋朝的宜人陸氏（人名） 是錢塘（地名）人，是朝請王玙（人名）的妻子。她經常誦讀《法華經》，一心向往凈土。禮拜懺悔一次，唸佛一萬聲，三十年沒有停止過。後來因為一點小病，忽然聽到天上的鼓自己鳴響。人們正在驚異的時候，陸氏就面向西方，雙手結印而逝世。

元朝錢塘普福寺的釋弘濟（人名） 法號天岸。是餘姚（地名）姚氏人。年少時成了孤兒，依靠他的從父滿公出家。天性聰敏超群。學習《法華經》，很快就能記住。十六歲時正式出家，持守戒律毫不懈怠。慨然立志弘揚大法。前往鄞（地名）依靠半山全公，學習天臺止觀，專門修習法華凈土懺法。彷彿在觀想禪定中，看到尊者𢌿（人名）拿著犀角如意。從此以後，談論辯論的能力日益增長。在東吳（地名）和兩浙（地名）一帶弘揚佛法，以流通教法為最重要的事。建立了法華百十會，多次感應到天花降落的祥瑞。鹽官（地名）的海岸崩塌，人們請弘濟法師建立水陸法會。法師靜心觀想，取來海沙唸誦咒語，遍灑在崩塌的地方。腳印所到之處，海岸就不再崩塌。至正七年，召集大眾，以『惟心凈土』作為遺囑，端正坐著書寫偈語而圓寂。

元朝的陳君璋（人名） 是黃巖（地名）人。端莊穩重，很少說話。四十歲時，與妻子葉氏一起誦讀《法華經》，唸佛非常虔誠。六十歲時，病情嚴重。一天晚上，命令他的兒子景星扶他坐起來，說：『我要回去了。』兒子問：『要回到哪裡去？』回答說：『回到沒有去處的地方去。』又說：『我死後應該按照僧人的荼毗之法處理。』說完，合

【English Translation】 English version Mother-in-law Xiu Meng came and said, 'I am going to the Western Pure Land.' Two days later, Mother-in-law Xiu Meng faced west and recited the Buddha's name, and passed away peacefully in a seated posture. People far and near all saw red clouds covering her house.

Qin Shi Jingjian of the Song Dynasty She lived in Songjiang. Disgusted with being a woman, she lived separately from her husband. She diligently maintained her vegetarian diet and precepts, and regularly recited the Saddharma Puṇḍarīka Sūtra (法華經), the Avataṃsaka Sūtra (華嚴經), the Golden Light Sutra (光明經), and the Prajñāpāramitā Sūtra (般若經) as her daily practice, without interruption in cold or hot weather. She worshiped the Buddha in the morning and evening and practiced the Amitābha repentance. After a long time, light entered her room, and she passed away peacefully sitting facing west.

Lady Lu of Yi, Song Dynasty She was from Qiantang and was the wife of Wang Yu, who held the title of Chaoqing. She often recited the Saddharma Puṇḍarīka Sūtra and was devoted to the Pure Land. She performed one session of repentance and recited the Buddha's name ten thousand times, without stopping for thirty years. Later, due to a minor illness, she suddenly heard heavenly drums sounding on their own. While people were amazed, Lady Lu faced west and passed away, forming a hand mudra.

釋弘濟 Shi Hongji of Pufu Temple in Qiantang, Yuan Dynasty His Dharma name was Tian'an. He was from the Yao family in Yuyao. He became an orphan at a young age and became a monk under his paternal uncle, Man Gong. He was naturally intelligent and outstanding. He was taught the Saddharma Puṇḍarīka Sūtra and could memorize it quickly. He was fully ordained at the age of sixteen and diligently upheld the precepts. He had a strong aspiration for the Great Dharma. He went to Yin and relied on Quan Gong of Banshan to study Tiantai meditation and contemplation, and specialized in the Saddharma Puṇḍarīka Sūtra Pure Land repentance practice. He seemed to see Venerable 𢌿 holding a rhinoceros horn ruyi in his meditation. From then on, his ability to discuss and debate increased daily. He propagated the Dharma in the areas of Dongwu and Liangzhe, making the circulation of the teachings his top priority. He established hundreds of Saddharma Puṇḍarīka Sūtra assemblies and repeatedly experienced the auspiciousness of heavenly flowers falling. When the coast of Yanguan collapsed, people invited him to establish a Water and Land Dharma Assembly. He meditated deeply and chanted mantras over the sea sand, scattering it all over the collapsed area. Wherever his footprints reached, the coast did not collapse. In the seventh year of the Zhizheng era, he summoned the assembly and left 'Mind-Only Pure Land' as his last words, and passed away peacefully in a seated posture after writing a verse.

Chen Junzhang of the Yuan Dynasty He was from Huangyan. He was dignified, serious, and spoke little. At the age of forty, he and his wife, Lady Ye, recited the Saddharma Puṇḍarīka Sūtra and recited the Buddha's name with utmost sincerity. At the age of sixty, he became seriously ill. One night, he ordered his son, Jingxing, to help him sit up and said, 'I am going back.' His son asked, 'Where are you going back to?' He replied, 'Going back to nowhere.' He also said, 'After I die, I should be cremated according to the Sangha's cremation method.' After saying this, he closed

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掌稱南無阿彌陀佛而逝。

明天臺能仁寺釋善繼

號海慧。諸暨人。甫能言。聞母舉佛號。即合掌隨聲和之。十歲。祝髮山陰靈秘寺。從大山恢公。習天臺教觀。后得法于湛堂澄公。三主名藍。宏闡法華玄義文句。朝講暮解。五章四釋。奧義昭晰。嘗于講期中。感四明尊者見夢。晚年隱居華徑。嚴修凈業。師平生講。法華光明經。主修法華凈土懺。所感靈異非一。

明五雲山云棲寺蓮池大師

諱袾宏。古杭沈氏。弱冠棲心佛乘。嘉靖丙寅。依無門性天剃染。尋受具戒。單瓢只履。遍參諸方。北遊五臺。感文殊放光。隆慶辛未。見云棲山水幽寂。遂結茆終焉。環山多虎災。師為諷。經施食。虎患以寧。歲旱。循田唸佛。隨足所至。時雨沾澍。自此化道大盛。師獨闢。凈土一門。融會三藏。指歸惟心。四方緇白。頂禮蓮臺下者。日數千指。諸賢豪及門問道者相踵。皆扣關擊節。徴究大事。靡不心折。又極意悲愍。著戒殺放生文勸世。城內外暨山中。俱設放生池。歲救鱗羽諸生命。不可勝數。萬曆中。慈聖太后遣內侍。赍紫袈裟齋供。請問法要。海內聞師名者。僉曰云棲古佛云。師陰。修四安樂行。肩荷正法。密行難窺。以唸佛三昧。普攝三根。誠永明以後一人。憨山禪師制塔銘云。若非付囑。定

【現代漢語翻譯】 現代漢語譯本： 掌中唸誦『南無阿彌陀佛』（皈依阿彌陀佛）而逝世。

明天臺能仁寺的釋善繼法師， 法號海慧，是諸暨人。剛學會說話時，聽到母親唸誦佛號，就合掌隨著聲音應和。十歲時，在山陰靈秘寺剃度出家，跟隨大山恢公學習天臺宗的教觀。後來從湛堂澄公那裡得法。多次主持名寺，弘揚闡述《法華玄義文句》，早晚講授解釋，用五章四釋的方法，使奧妙的義理清晰明瞭。曾經在講經期間，感應到四明尊者在夢中顯現。晚年隱居在華徑，認真修習凈土法門。法師一生講授《法華經》、《光明經》，主要修習法華凈土懺法，所感應到的靈異之事不止一件。

明代五雲山云棲寺的蓮池大師， 法名袾宏（zhū hóng），是古杭沈氏人。年輕時就嚮往佛法。嘉靖丙寅年，依止無門性天剃度出家，不久后受具足戒。他身披單薄的袈裟，腳穿草鞋，遍參各地。北遊五臺山時，感應到文殊菩薩放光。隆慶辛未年，見云棲山山水幽靜，於是就在那裡結茅廬安住下來。山中多有虎患，大師為它們諷誦佛經、施食，虎患因此平息。遇到旱災時，他沿著田地念佛，隨著他的腳步所到之處，及時降下雨水。從此，教化事業非常興盛。大師獨自開創凈土宗一門，融會貫通三藏經典，指歸於『惟心』（一切唯心所造）的道理。四方的僧人和信徒，頂禮膜拜于蓮臺之下的人，每天都有數千之多。各位賢士豪傑前來問道的人接連不斷，都來探究人生大事，沒有不心悅誠服的。大師又極度慈悲憐憫眾生，撰寫《戒殺放生文》勸誡世人。城內外以及山中，都設定了放生池，每年救助魚類、鳥類等各種生命，數量多得數不清。萬曆年間，慈聖太后派遣內侍，送來紫袈裟和齋飯供養，請問佛法要義。海內聽到大師名聲的人，都稱他為『云棲古佛』。大師暗中修習四安樂行，肩負弘揚正法的重任，他的秘密修行難以窺測。他以唸佛三昧，普遍攝受各種根器的眾生，確實是永明延壽大師以後的一人。憨山禪師為他撰寫塔銘時說：『如果不是佛的囑託，一定……』

【English Translation】 English version: He passed away chanting 'Namo Amitabha Buddha' (Homage to Amitabha Buddha) in his palm.

Venerable Shì Shànjì of Nengren Temple in Tiantai of the Ming Dynasty, Also known as Hǎihuì, was a native of Zhūjì. As soon as he could speak, upon hearing his mother chant the Buddha's name, he would put his palms together and echo the sound. At the age of ten, he had his head shaved at Língmì Temple in Shānyīn, and followed Dàshān Huīgōng to study the Tiantai teachings and contemplations. Later, he received the Dharma from Zhàntáng Chénggōng. He presided over famous temples three times, extensively expounding the profound meanings and commentaries of the Lotus Sutra. He lectured and explained in the morning and evening, using the five chapters and four explanations to make the profound meanings clear. Once, during a lecture period, he sensed the appearance of Venerable Sì Míng in a dream. In his later years, he lived in seclusion in Huájìng, diligently cultivating the Pure Land practice. The master lectured on the Lotus Sutra and the Golden Light Sutra throughout his life, mainly practicing the Lotus Sutra Pure Land Repentance. The spiritual phenomena he experienced were numerous.

Great Master Liánchí of Yúnqī Temple on Mount Wǔyún in the Ming Dynasty, His personal name was Zhū Hóng, from the Shěn family of Gǔháng. In his youth, he aspired to the Buddha's teachings. In the year Bǐngyín of the Jiājìng era, he was tonsured by Wúmén Xìngtiān. Soon after, he received the full precepts. Carrying only a single gourd and wearing simple shoes, he traveled extensively to various places. During his northern journey to Mount Wǔtái, he sensed Mañjuśrī (Wénshū) emitting light. In the year Xīnwèi of the Lóngqìng era, seeing the secluded beauty of the mountains and waters of Yúnqī, he built a thatched hut and settled there. The surrounding mountains suffered from frequent tiger attacks. The master chanted scriptures and offered food to them, and the tiger menace subsided. During droughts, he walked along the fields chanting the Buddha's name, and wherever his feet reached, timely rain would fall. From then on, his teaching flourished greatly. The master uniquely established the Pure Land school, integrating the Threefold Canon and pointing to the principle of 'Mind Only' (wéi xīn). Monks and laypeople from all directions, prostrating themselves under his lotus platform, numbered in the thousands daily. Worthy individuals and heroes came to inquire about the Dharma in succession, all seeking to understand the great matter of life and death, and none were unconvinced. He also expressed great compassion, writing the 'Essay on Abstaining from Killing and Releasing Life' to advise the world. Inside and outside the city, as well as in the mountains, he established release ponds, saving countless fish, birds, and other lives each year. During the Wànlì era, Empress Dowager Císhèng sent an eunuch with a purple kāṣāya (jiāshā) and offerings, requesting to inquire about the essential Dharma. Those throughout the country who heard of the master's name all called him the 'Ancient Buddha of Yúnqī'. The master secretly practiced the Four Peaceful Practices, shouldering the responsibility of propagating the true Dharma, his secret practices difficult to fathom. He used the Samādhi (Sānm昧) of Buddha Recitation to universally embrace beings of all capacities, truly being one of a kind since Yongming Yanshou. The Chan Master Hanshan wrote his stupa inscription, saying, 'If it were not for the Buddha's entrustment, surely...'

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是地涌。蓋知師者微矣。師嘗有繡法華經贊云。四十九年間。開示佛知見。得此一毫端。一切塵中現。人皆用筆墨。爾則針和線。葉葉蓮華生。字字光明遍。心相本無形。即境能轉變。我以筆為舌。今用斯為薦。共結菩提緣。永轉空王殿。又嘗有蓮。經疏偈。載云棲法匯。

明釋德清

全椒人。姓蔡氏。九歲。能誦普門品。十二師授法華。三月通誦。二十習禪。刻志參究。游京師。謁安法師。聽法華唯識。已游清涼。至北臺憨山。喜其奇秀。因以為號。南還至少林。瞻禮初祖像。于東阿道中。豁然了悟。乃有偈曰。死生晝夜。水流花謝。今日乃知。鼻孔向下。遂詣北臺。居龍門最幽峻處。老屋數椽。時見萬山冰雪。身心灑然。澗水奔騰若雷。一念不生。眾響如寂。師發願刺血泥金。書華嚴經一部。結般若緣。兼酬罔極。時屢感異夢。見慈氏尊在廣博樓閣。為說妙法。又夢入金剛窟。見清涼大師倚大寶床。開示圓融觀境。自是夙障冰釋。萬曆乙未。以送藏事株及。謫雷州。至金陵。遇達觀禪師。臨岐把臂云。向聞師難。于佛前期誦法華百部。以懺夙愆。余之心。師之舌也師唯唯。后至嶺外。構禪室于壁壘間。集眾諷課。用報前愿。仍講法華一週。至見寶塔品。洞悟佛意。戊午。定居廬山五乳峰法雲寺。仿遠

【現代漢語翻譯】 現代漢語譯本： 是地涌（從地底下涌出）。大概知道老師的用心是很微妙的。老師曾經有繡法華經贊說：『四十九年間，開示佛知見。得此一毫端，一切塵中現。人皆用筆墨，爾則針和線。葉葉蓮華生，字字光明遍。心相本無形，即境能轉變。我以筆為舌，今用斯為薦。共結菩提緣，永轉空王殿。』又曾經有蓮經疏偈，記載在云棲法匯中。

明朝釋德清（法號）。

全椒人，姓蔡氏。九歲時，能背誦《普門品》。十二歲時，跟隨老師學習《法華經》，三個月就能全部背誦。二十歲時，學習禪定，立志參究。遊歷京師，拜見安法師，聽講《法華唯識》。之後遊歷清涼山，到達北臺憨山，喜歡那裡的奇特秀麗，因此用憨山作為自己的號。南下回到少林寺，瞻仰初祖達摩的畫像，在東阿的路上，豁然開悟。於是作偈說：『死生晝夜，水流花謝。今日乃知，鼻孔向下。』於是前往北臺，居住在龍門最幽深險峻的地方，只有幾間破舊的房屋，時常看到萬山的冰雪，身心感到清凈灑脫。澗水奔騰的聲音像雷鳴一樣，但心中一念不生，所有的聲響都像寂靜一樣。老師發願刺血用泥金書寫一部《華嚴經》，結下般若的因緣，同時也報答父母的恩情。當時多次感應到奇異的夢境，夢見慈氏尊（彌勒菩薩）在廣博樓閣中，為他說微妙的佛法。又夢見進入金剛窟，看見清涼大師（文殊菩薩）倚靠在大寶床上，開示圓融觀的境界。從此，過去的業障像冰一樣消融，萬曆乙未年，因為運送藏經的事情受到牽連，被貶謫到雷州。到達金陵，遇到達觀禪師，臨別時拉著他的手臂說：『之前聽說您的災難，希望您能在佛前誦讀一百部《法華經》，用來懺悔過去的罪過。我的心就是您的舌頭啊！』老師回答說：『是，是。』後來到達嶺外，在壁壘之間建造禪室，聚集眾人諷誦經文，用來報答之前的願望。仍然講解《法華經》一週，到《見寶塔品》時，徹底領悟了佛的意旨。戊午年，最終定居在廬山的五乳峰法雲寺，效仿遠

【English Translation】 English version: They were Earth-Emerging ones (those who sprang up from the earth). It can be known that the teacher's intention is subtle. The teacher once had an embroidered 'Lotus Sutra Eulogy' that said: 'During forty-nine years, he revealed the Buddha's knowledge and vision. Obtaining this single hair-tip, it appears in all dust motes. People all use pen and ink, but you use needle and thread. Leaf after leaf, lotus flowers are born; word after word, light shines everywhere. The mind's appearance is originally formless, but it can transform according to circumstances. I use the pen as my tongue, and now use this as an offering. Together we form Bodhi connections, and forever turn the Empty King's palace.' He also once had a 'Lotus Sutra Commentary Gatha,' recorded in the 'Yunqi Dharma Collection'.

Ming Dynasty,釋德清 (Shì Déqīng) (Dharma name).

He was from Quanjiao, with the surname Cai. At the age of nine, he could recite the 'Universal Gate Chapter' (普門品 Pǔmén Pǐn). At the age of twelve, he studied the 'Lotus Sutra' (法華經 Fǎhuá Jīng) with a teacher, and could recite it all in three months. At the age of twenty, he studied Chan (禪 Chán) meditation, determined to investigate thoroughly. He traveled to the capital, visited Dharma Master An, and listened to lectures on the 'Lotus Sutra' and 'Consciousness-Only' (唯識 Wéishì). Afterwards, he traveled to Qingliang Mountain (清涼山 Qīngliáng Shān), arriving at North Terrace Hanshan (北臺憨山 Běitái Hānshān), and liked its unique beauty, therefore using Hanshan as his pen name. Returning south to Shaolin Temple (少林寺 Shàolínsì), he paid homage to the image of the First Patriarch Bodhidharma (初祖 Chūzǔ), and on the road in Dong'e, he suddenly awakened. Thereupon, he composed a verse saying: 'Birth and death, day and night, water flows and flowers fall. Today I know that the nostrils point downwards.' Then he went to North Terrace, residing in the most secluded and precipitous place in Longmen, with only a few dilapidated houses. He often saw the ice and snow of the ten thousand mountains, and his body and mind felt refreshed and cleansed. The rushing water of the mountain stream sounded like thunder, but not a single thought arose in his mind, and all sounds were like silence. The teacher vowed to prick his blood and use gold powder to write a copy of the 'Avatamsaka Sutra' (華嚴經 Huáyán Jīng), forming connections with Prajna (般若 Bōrě), and also repaying the boundless kindness of his parents. At that time, he repeatedly sensed strange dreams, seeing慈氏尊 (Císhì Zūn) (Maitreya Bodhisattva) in a vast and expansive pavilion, expounding the wonderful Dharma for him. He also dreamed of entering the Vajra Cave (金剛窟 Jīngāng Kū), seeing 清涼大師 (Qīngliáng Dàshī) (Manjusri Bodhisattva) leaning on a great treasure bed, explaining the realm of perfect and harmonious contemplation. From then on, past karmic obstacles melted away like ice. In the year of Yǐ Wèi (乙未) during the Wanli (萬曆) reign, he was implicated in the matter of transporting the Tripitaka (藏經 Zàngjīng) and was exiled to Leizhou (雷州). Arriving in Jinling (金陵), he met Chan Master Daguan (達觀禪師 Dágūan Chánshī), who, upon parting, held his arm and said: 'I heard of your difficulties before, I hope you can recite one hundred copies of the 'Lotus Sutra' before the Buddha, to repent for past sins. My heart is your tongue!' The teacher replied: 'Yes, yes.' Later, arriving outside the Ling Mountains, he built a meditation room among the fortifications, gathering people to chant scriptures, to repay his previous vows. He still lectured on the 'Lotus Sutra' for a week, and when he reached the 'Apparition of the Treasure Tower Chapter' (見寶塔品 Jiàn Bǎotǎ Pǐn), he thoroughly understood the Buddha's intention. In the year of Wǔ Wǔ (戊午), he finally settled in Fayun Temple (法雲寺 Fǎyúnsì) on the Five Old Men Peaks (五乳峰 Wǔrǔ Fēng) of Mount Lu (廬山 Lúshān), imitating Yuan

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公六時。刻香代漏。專心凈業。師嘗以開示悟入。判釋全經。著有法華通義。七卷。

明金陵大報恩寺釋洪恩

姓黃。金陵人。十三歲。聽講法華。至三界無安。猶如火宅。豁然而悟。求父出家。與憨山禪師德清。同師無極和尚。游嵩少。至伏牛結冬而歸。再游五臺。挺然以法自任。萬曆中。據猊座。講演法華。日繞萬指。單提本文。直探佛意。一雨所沾。三草二木。悉皆蒙潤。聞者嘆未曾有。說法幾三十年。每輟座。即修禪觀。嘗于長興山中。結茆習靜。入定二日。林木屋宇。皆為振動。憨公敘師梗概。為中興法道傳。

明天臺佛隴巖釋真覺

字百松。崑山人。姓王氏。梵相奇古。夙具靈知。后尋梵典。知世無常。出家受具戒。詣吳興謁月亭法師。預法華講席。至方便品。即便開悟。嘉靖甲子。天臺請師講法華。意不欲行。夢緋衣神人告曰。師緣至矣。我當護師行。臺俗初習邪教。師奮妙辯。一掃空之。皆知唸佛求生西方。自後二十六年。歲無虛席。遠近向風。學者尊之曰妙峰法師。所講法華及妙宗鈔。大弘教觀。時人知有性具宗者。皆師德化也。臨終著三自省而逝。師嘗修隨自意三昧。每遇病境。止觀逾厲。著有凈土夢譚記。

明釋真清

號象先。湘譚羅氏。少投南嶽。依

【現代漢語翻譯】 現代漢語譯本

他每天有六個時辰，用燃香計時，專心致志地修習凈土法門。他的老師曾經用開示悟入的方法，判別解釋整部《法華經》，並著有《法華通義》七卷。 明代金陵大報恩寺的釋洪恩（釋洪恩），俗姓黃，是金陵人。十三歲時，聽講《法華經》，聽到『三界無安，猶如火宅』時，豁然開悟，於是請求父親允許他出家。他與憨山禪師德清（德清）一起，師從無極和尚。他們遊歷嵩山和少室山，在伏牛山結冬安居后返回。之後又遊歷五臺山，以弘揚佛法為己任。萬曆年間，他登上法座，講演《法華經》，每天聽眾眾多。他只提煉經文的要義，直接探究佛的本意。就像一場雨水，滋潤了各種草木，聞法的人都讚歎前所未有。他說法近三十年，每次講經結束后，就修習禪觀。他曾經在長興山中，結茅屋隱居修行，入定兩天，林木和房屋都為之震動。憨山禪師敘述了他的生平事蹟，稱他為中興法道的傳人。 明天臺佛隴巖的釋真覺（釋真覺），字百松，是崑山人，俗姓王。他相貌奇特古樸，天生具有靈性。後來研讀佛經，得知世事無常，於是出家受具足戒。他前往吳興拜謁月亭法師，參加《法華經》的講座。聽到《方便品》時，就開悟了。嘉靖甲子年，天臺山邀請他去講《法華經》，他本不想去，夢中一位身穿紅衣的神人告訴他說：『你與天臺山的緣分到了，我應當護送你前往。』當時天臺山的風俗最初盛行邪教，他以巧妙的辯才，將邪教一掃而空，使人們都知道唸佛求生西方凈土。自那以後二十六年，每年講座都座無虛席，遠近的人都來學習，學者們尊稱他為妙峰法師。他所講的《法華經》和《妙宗鈔》，大力弘揚了天臺宗的教觀，當時人們知道有性具宗，都是他的德行教化的結果。臨終時，他寫下『三自省』而逝世。他曾經修習隨自意三昧，每次遇到病痛，就更加努力地修習止觀。著有《凈土夢譚記》。 明代的釋真清（釋真清），號象先，是湘潭羅氏人。年少時投奔南嶽，依止...

【English Translation】 English version

He spent six periods of the day, using incense sticks to mark the time, wholeheartedly cultivating the Pure Land practice. His teacher once used the method of 'opening, showing, awakening, and entering' to interpret the entire Lotus Sutra, and authored the seven-volume Comprehensive Meaning of the Lotus Sutra. The Venerable Hongen (Hongen) of Dabaoen Temple in Jinling during the Ming Dynasty, whose surname was Huang, was a native of Jinling. At the age of thirteen, he listened to a lecture on the Lotus Sutra, and when he heard 'The Three Realms are without peace, like a burning house,' he suddenly awakened. He then asked his father for permission to leave home. Together with Chan Master Hanshan Deqing (Deqing), he studied under the Venerable Wuji. They traveled to Mount Song and Mount Shaoshi, and after spending the winter retreat in Mount Funiu, they returned. Later, he traveled to Mount Wutai, taking it upon himself to propagate the Dharma. During the Wanli reign, he ascended the Dharma seat and lectured on the Lotus Sutra, with a large audience every day. He only extracted the essence of the sutra text, directly exploring the Buddha's intention. Like a rain that nourishes all kinds of plants, those who heard the Dharma praised it as unprecedented. He preached the Dharma for nearly thirty years, and after each lecture, he would practice Chan meditation. He once built a hut in the mountains of Changxing to practice in seclusion, and after entering samadhi for two days, the forests and houses shook. Chan Master Hanshan narrated his life story, calling him the successor of the Dharma path. The Venerable Zhenjue (Zhenjue) of Folong Rock in Tiantai during the Ming Dynasty, whose style name was Baisong, was a native of Kunshan, with the surname Wang. He had a unique and ancient appearance, and was born with spiritual intelligence. Later, he studied Buddhist scriptures and learned that the world is impermanent, so he left home and received the full precepts. He went to Wuxing to visit Dharma Master Yueting and attended the Lotus Sutra lectures. When he heard the Expedient Means chapter, he became enlightened. In the Jiazi year of the Jiajing reign, Mount Tiantai invited him to lecture on the Lotus Sutra. He was reluctant to go, but a deity in red robes told him in a dream, 'Your affinity with Mount Tiantai has arrived, I should escort you there.' At that time, the customs of Mount Tiantai initially favored heterodox teachings. He swept away the heterodox teachings with skillful eloquence, so that people knew to recite the Buddha's name and seek rebirth in the Western Pure Land. From then on, for twenty-six years, the lectures were always full, and people from far and near came to learn. Scholars revered him as Dharma Master Miaofeng. The Lotus Sutra and Miaozong Chao that he lectured on greatly promoted the teachings and contemplations of the Tiantai school. At that time, people knew about the inherent nature school, all due to his virtuous influence. He passed away after writing the 'Three Self-Reflections'. He once practiced the Samadhi of Following One's Own Intentions. Whenever he encountered illness, he would practice cessation and contemplation even more diligently. He authored the Dream Talk Record of the Pure Land. The Venerable Zhenqing (Zhenqing) of the Ming Dynasty, whose style name was Xiangxian, was a native of the Luo family in Xiangtan. In his youth, he went to Mount Nanyue and relied on...

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寶林和尚剃染。隨授具戒。日持法華經。兼修苦行。二十五。航海禮普陀。舟中忽有所省。因訪鹽官遺蹟。駐錫覺皇。俄遘疾。恍見關聖授以靈藥曰。汝至人也。請廣玄規以醒末俗。病尋愈。已而南遊天臺。精修止觀。五載。復入華頂南峰。宋永明大師曾禪定九旬於此。師高其風。廬于舊址。結社。修大小彌陀懺各三年。廣贊臺宗。精敷五悔。一夕夢琳宮綺麗。列坐彌陀三聖。師因展拜。見沙彌授一牌。有戒香薰修四字。萬曆丁亥。慈聖太后特賜金紫方袍。降旨褒崇。冢宰五臺陸公光祖。虛芙蓉法席見招。師辭不起。后移居東掖慈雲。即式尊者得道之所。鳴泉在澗。松影參差。師禪定於此。宴如也。后應云間陸宗伯樹聲請。于本一禪院妙闡法華。癸巳正月坐逝。五日面如生。荼毗有異香氣。遠近至者幾萬余。

明天臺石城釋性專

崑山張氏。號守庵。少剃髮遍訪知識。謁妙峰受戒。預聽法華講席。后辭峰往峰頂。行頭陀行。十二時中。惟誦法華。行深禪定。嘗于定中見西方寶池。成琉璃色。廣厚無際。以是白峰。峰曰。此觀行初成之相。不生取著。是善境界。若受若說。即入群邪。師繇是深秘不言。石城有百尺彌勒像。古稱三生佛像也。以僧護僧淑僧祐更三世始竟工。嘉靖間因兵燹。像金剝落。師為新之

【現代漢語翻譯】 現代漢語譯本：寶林和尚剃度出家，隨後受了具足戒。每日持誦《法華經》，併兼修苦行。二十五年後，他航海前往普陀山朝拜，在船中忽然有所領悟。於是尋訪鹽官縣的遺蹟，駐錫在覺皇寺。不久生病，恍惚中見到關聖帝君授予他靈藥，說：『您是得道之人，請廣泛宣揚玄妙的教規，以喚醒末世的世俗之人。』病很快痊癒。之後南遊天臺山，精進修習止觀，五年。又進入華頂南峰，宋朝永明大師曾在此禪定九十天。寶林和尚仰慕他的風範，便在舊址搭建茅廬，結社修行，修習大小彌陀懺各三年，廣泛讚揚天臺宗，精細闡述五悔。一天晚上，夢見琳宮綺麗，阿彌陀佛三聖端坐其中，寶林和尚於是展身拜謁，見到沙彌授予他一塊牌子，上面寫著『戒香薰修』四個字。萬曆丁亥年，慈聖太后特賜金紫方袍，下旨褒獎推崇。冢宰五臺陸光祖（陸光祖，官名）以芙蓉山的法席相邀，寶林和尚推辭不去。後來移居東掖山的慈雲寺，這裡是式尊者得道的地方。鳴泉在山澗中流淌，松樹的影子參差錯落。寶林和尚在此禪定，安然自得。後來應云間陸樹聲（陸樹聲，官名）的邀請，在本一禪院精妙地闡釋《法華經》。癸巳年正月坐化圓寂，五天後容貌如生。荼毗時有奇異的香氣，遠近前來瞻仰的人有幾萬余。 明天臺石城釋性專（釋性專，人名） 崑山張氏，號守庵（守庵，號），年少時剃度出家，遍訪善知識。拜謁妙峰（妙峰，人名）受戒，參與聽聞《法華經》的講席。之後告別妙峰前往峰頂，奉行頭陀行，十二時辰中，唯獨誦持《法華經》，深入禪定。曾經在禪定中見到西方極樂世界的寶池，呈現琉璃的顏色，廣闊深厚沒有邊際。因此告訴白峰（白峰，人名），白峰說：『這是觀行初步成就的徵兆，不要產生執著，這是好的境界。如果受了它或者說了它，就會進入邪魔外道。』釋性專因此深深地保守秘密，不輕易言說。石城有一尊百尺高的彌勒佛像，古人稱之為三生佛像。由僧護（僧護，人名）、僧淑（僧淑，人名）、僧祐（僧祐，人名）三位僧人歷經三世才最終完成。嘉靖年間因為戰亂，佛像上的金箔脫落，釋性專為此重新修繕。

【English Translation】 English version: Baolin, a monk, had his head shaved and was ordained. He then received the complete precepts. Daily, he recited the Lotus Sutra and also practiced asceticism. After twenty-five years, he sailed to Mount Putuo to pay homage. On the boat, he suddenly had an enlightenment. Consequently, he visited the relics of Yanguan County and stayed at Juehuang Temple. Soon after, he fell ill. In a trance, he saw Lord Guan (Guansheng Dijun) give him a spiritual medicine, saying, 'You are an enlightened person. Please widely promote the profound precepts to awaken the worldly people of the degenerate age.' He quickly recovered from his illness. Afterwards, he traveled south to Mount Tiantai, diligently practicing zhi guan (止觀, calming and insight meditation) for five years. Then, he entered the South Peak of Huading Mountain. Great Master Yongming of the Song Dynasty had meditated here for ninety days. Master Baolin admired his style and built a hut on the old site, forming a community. He practiced both the large and small Amitabha repentance rituals for three years each, widely praised the Tiantai school, and meticulously expounded the five repentances. One night, he dreamed of a magnificent palace, with the Three Saints of Amitabha seated in a row. Master Baolin then prostrated himself and saw a novice monk hand him a plaque with the four characters 'Incense of Precepts Cultivation' written on it. In the Dinghai year of the Wanli era, Empress Dowager Cisheng specially bestowed a gold-purple kasaya and issued an edict praising and honoring him. The Grand Secretary of the Ministry of Personnel, Lu Guangzu (陸光祖, a government official), invited him to the Dharma seat of Furong Mountain, but Master Baolin declined. Later, he moved to Ciyun Temple on Dongye Mountain, the place where Venerable Shi attained enlightenment. A clear spring flowed in the ravine, and the shadows of the pine trees were scattered. Master Baolin meditated here, serene and content. Later, at the invitation of Lu Shusheng (陸樹聲, a government official) of Yunjian, he wonderfully expounded the Lotus Sutra at Benyi Chan Temple. He passed away peacefully in the first month of the Gui Si year. Five days later, his face was as if alive. During the cremation, there was an unusual fragrance, and tens of thousands of people came from far and near to pay their respects. Shixing Zhuan (釋性專, a person's name) of Shicheng, Tiantai, of the Ming Dynasty. Zhang of Kunshan, styled Shou'an (守庵, a style name), had his head shaved at a young age and visited knowledgeable teachers everywhere. He paid homage to Miaofeng (妙峰, a person's name) and received the precepts, participating in lectures on the Lotus Sutra. Later, he bid farewell to Miaofeng and went to the summit, practicing the dhuta (頭陀, ascetic) practices. Throughout the twelve periods of the day, he only recited the Lotus Sutra, deeply entering into meditation. He once saw the treasure pond of the Western Pure Land in meditation, appearing in the color of lapis lazuli, vast and boundless. Therefore, he told Baifeng (白峰, a person's name), who said, 'This is a sign of the initial accomplishment of contemplative practice. Do not give rise to attachment; this is a good state. If you accept it or speak of it, you will enter into demonic paths.' Therefore, Shixing Zhuan deeply kept it a secret and did not easily speak of it. In Shicheng, there is a hundred-foot-tall statue of Maitreya Buddha, which the ancients called the Three-Life Buddha statue. It was finally completed by the monks Senghu (僧護, a person's name), Sengshu (僧淑, a person's name), and Sengyou (僧祐, a person's name) over three generations. During the Jiajing era, due to the ravages of war, the gold leaf on the statue peeled off, and Shixing Zhuan renovated it.

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。又構石殿與像稱。感佛放光。夜明如旦。甲辰秋。延禪師傳燈講小本彌陀經。有請易彌勒上生經者。師曰。不然。吾聞彌陀與彌勒。一身一智慧。力無畏亦然。余將俾海眾。同悟本性彌陀。即本性彌勒。先游蓮華凈土。然後預龍華勝會也。丙午仲冬。沐浴更衣。命眾椎鐘誦經。趺坐唸佛而化。前數日。大佛泥洹褶中。生靈芝一本。大於拳。色白間紅。柔凈可愛。觀者咸謂師往生凈土之驗。

明釋傳燈

姓葉。姑蔑人。少從進賢映庵禪師削䰂。隋謁百松法師。聞講法華。恍有神會。次聽楞嚴。中夜入室問楞嚴大定之旨。百松瞪目周視。師即契入。松付金云紫縷袈裟。一生修法華大悲光明彌陀楞嚴等懺。無虛日。自此講聲遐播。馮司成夢楨。陸太宰光祖。施買山貲。因卜居幽溪高明寺。先有山農葉祺。葬親山後。忽夢玄弼真君語云。此聖道場地。異日有肉身菩薩。大作佛事。速遷可免禍。祺不信。俄舉家病困。懼而遄徙。翌日師至。遂於此地立天臺祖庭。學侶輻湊。師御高廣車。垂甘露辨。嘗著生無生論。明往生凈土義。甲辰。應守庵禪師請。于新昌大佛前登座豎義。闔眾時聞石室中。奏天樂。鏗鏘類絲竹。非人間所有。講畢乃寂。每歲修四三昧。身先率眾。精進勇猛。注楞嚴維摩等經。凡染翰必披戒衲。

【現代漢語翻譯】 現代漢語譯本 又建造石殿，使之與佛像相稱。感應到佛像放出光明，夜晚也明亮如白晝。甲辰年秋，延請傳燈禪師來講解小本《阿彌陀經》。有人請求改講《彌勒上生經》，禪師說：『不然。我聽說阿彌陀佛與彌勒佛，一身一智慧，力與無畏也相同。我將使大眾，一同領悟本性就是阿彌陀佛，本性就是彌勒佛。先遊歷蓮花凈土，然後參與龍華勝會。』丙午年仲冬，沐浴更衣，命眾人敲鐘誦經，禪師跏趺而坐，唸佛圓寂。前些日子，大佛涅槃的褶皺中，生長出一株靈芝，比拳頭還大，顏色白裡透紅，柔軟潔凈可愛。觀看的人都說這是禪師往生凈土的驗證。

明代釋傳燈

俗姓葉，是姑蔑人。年少時跟隨進賢映庵禪師剃度出家。後來拜見百松法師，聽聞講解《法華經》，恍然有所領悟。接著聽聞《楞嚴經》，半夜進入房間請教《楞嚴經》大定的宗旨。百松法師瞪大眼睛環顧四周，傳燈禪師隨即契入。百松法師便將金云紫縷袈裟交付給他。傳燈禪師一生修持《法華》、《大悲》、《光明》、《彌陀》、《楞嚴》等懺法，沒有一天虛度。從此，他講經說法的美名遠播。馮司成夢楨、陸太宰光祖，捐資購買山地，因此傳燈禪師便選擇在幽溪高明寺安居。先前有山民葉祺，將親人安葬在山後，忽然夢見玄弼真君告訴他說：『這是聖道場地，將來會有肉身菩薩，在此大作佛事。趕快遷走，可以免除災禍。』葉祺不相信，不久全家生病困苦，害怕了才趕緊遷走。第二天，傳燈禪師來到，於是就在此地建立了天臺祖庭，前來學習的人絡繹不絕。傳燈禪師乘坐高大的車子，宣講甘露般的辯才。曾經著有《生無生論》，闡明往生凈土的意義。甲辰年，應守庵禪師的邀請，在新昌大佛前登座闡述義理。大眾當時聽到石室中，奏響天樂，鏗鏘悅耳，如同絲竹之聲，不是人間所有。講經完畢就圓寂了。每年修持四種三昧，親自帶領大眾，精進勇猛。註釋《楞嚴經》、《維摩經》等經典，凡是動筆書寫，必定身披戒衣。

【English Translation】 English version He also constructed a stone hall to match the statue. He sensed the Buddha emitting light, making the night as bright as day. In the autumn of Jia Chen year, he invited Chan Master Chuandeng to lecture on the shorter version of the 'Amitabha Sutra'. Someone requested to change to the 'Maitreya's Descent Sutra'. The master said, 'No. I have heard that Amitabha and Maitreya are one body and one wisdom, and their power and fearlessness are also the same. I will enable the assembly to realize that the inherent nature is Amitabha, and the inherent nature is Maitreya. First, they will travel to the Pure Land of Lotus Flowers, and then participate in the Dragon Flower Assembly.' In the mid-winter of Bingwu year, he bathed and changed clothes, ordered the assembly to strike the bell and recite the scriptures, and passed away while sitting in meditation and reciting the Buddha's name. A few days before, a Ganoderma (Lingzhi) mushroom grew in the folds of the Nirvana statue of the Great Buddha, larger than a fist, white with red hues, soft, pure, and lovely. Those who saw it all said it was proof of the master's rebirth in the Pure Land.

Ming Dynasty - Biography of Shi Chuandeng

His surname was Ye, and he was from Gumo (Kucha). In his youth, he was tonsured by Chan Master Ying'an of Jinxian. Later, he visited Dharma Master Baisong and heard him lecture on the 'Lotus Sutra', and he seemed to have a divine understanding. Next, he listened to the 'Surangama Sutra', and in the middle of the night, he entered the room to ask about the essence of the great Samadhi of the 'Surangama Sutra'. Baisong stared and looked around, and the master immediately attained enlightenment. Baisong gave him the golden cloud purple silk kasaya (robe). Throughout his life, he practiced repentance rituals such as the 'Lotus Sutra', 'Great Compassion', 'Light', 'Amitabha', and 'Surangama', without a single day of idleness. From then on, his reputation for lecturing spread far and wide. Feng Mengzhen, the Director of the Ministry of Personnel, and Lu Guangzu, the Minister of Personnel, donated money to buy mountain land, so Chuandeng chose to reside in Gaoming Temple in Youxi. Previously, there was a mountain farmer named Ye Qi, who buried his parents behind the mountain. He suddenly dreamed that True Lord Xuanbi told him, 'This is a sacred place for the Way. In the future, there will be a living Bodhisattva who will perform great Buddhist deeds here. Move quickly to avoid disaster.' Ye Qi did not believe it, but soon his whole family became ill and distressed. Fearing, he quickly moved away. The next day, Chan Master Chuandeng arrived, and thus he established the Tiantai ancestral temple here. Students flocked to him. Chan Master Chuandeng rode in a tall and wide carriage, expounding the Dharma with nectar-like eloquence. He once wrote the 'Treatise on Non-Birth', clarifying the meaning of rebirth in the Pure Land. In the Jia Chen year, at the invitation of Chan Master Shou'an, he ascended the seat in front of the Great Buddha in Xinchang to expound the doctrine. At that time, the assembly heard heavenly music playing in the stone chamber, sonorous and pleasant, like the sound of silk and bamboo instruments, not of this world. After the lecture, he passed away peacefully. Every year, he practiced the four Samadhis, personally leading the assembly, with diligence and courage. He annotated scriptures such as the 'Surangama Sutra' and the 'Vimalakirti Sutra'. Whenever he took up a pen to write, he always wore his precepts robe.

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感鬼神翼衛。前後應講席七十餘期。年七十五。預知時至。手書妙法蓮華經五字。復高唱經題者再。泊然而寂。師號無盡。同時為黃檗禪師深有。號無念。博山禪師大艤。號無異。俱濁界醫王。人天正眼。旹稱三無雲。

明武林西溪釋傳記

鄞水人。世稱法華和尚。為妙峰高弟。性好獨居。晦跡西溪。隱身龍樹。三十餘載。日誦法華為業。課及九千七百餘部。萬曆丙戌。虞司勛淳熙舉法華三昧懺。師奮志忘疲。力修長期者三。九歷寒暑。每獲瑞應。默而不言。后息禮誦。于西溪道上。肩水負薪。行諸佛事。或曰。和尚猶作此有為功德。師厲聲曰。無為豈在有為外乎。癸丑七月。辭諸弟子。唸佛及三千聲。唱妙法華經題者數四。面西合掌而逝。次早頂門猶暖。異香久之方歇。

明云棲寺釋廣莫

字仁安。初游千松門。執經問難復偕密藏開公。結制大云。習禪那行。開公勉以還從教入。於是歷諸講席。萬曆乙酉。百松法師講法華于虎林福田寺。丙戌。復于靈峰山寺。講法華玄義。師咸負笈往聽。洞契會三歸一之旨。丁亥。千松老人講首楞嚴於槜李東禪。復馳回預聽。時于能言輩中。老人屈師一指。從是義辨日發。三藏殊文。百家異學。開卷知歸。喟然曰。文字般若。俱從禪那行中流出。顧我器量

【現代漢語翻譯】 現代漢語譯本 感得鬼神護衛。前後應邀講經七十餘次。七十五歲時，預知自己將要離世，親手書寫《妙法蓮華經》五字，又高聲唱誦經題多次，安詳寂滅。人們尊稱他為無盡禪師。同時代的黃檗禪師對他非常器重，稱他為無念禪師，博山禪師非常推崇他，稱他為無異禪師。他們都是濁世中的醫王，人間的正眼。當時人們稱他們為『三無』。

明朝武林西溪的釋傳記禪師 是鄞縣人，世人尊稱他為法華和尚，是妙峰禪師的高足。生性喜歡獨居，隱居在西溪，藏身於龍樹庵三十多年。每天以誦讀《法華經》為功課，總共誦讀了九千七百多部。《萬曆丙戌年》，虞司勛淳熙舉辦法華三昧懺法會，禪師奮發努力，不顧疲憊，盡力修習長期的懺法三次，經歷了九個寒暑，每次都獲得吉祥的感應，但他默默不語。後來停止了禮拜誦經，在西溪的道路上，肩挑水桶，揹負柴薪，做著各種佛事。有人說：『和尚您還在做這些有為的功德嗎？』禪師厲聲說：『無為難道在有為之外嗎？』《癸丑年》七月，他向眾弟子告別，唸佛三千聲，唱誦《妙法蓮華經》的題目數次，面向西方合掌而逝。第二天早上，頭頂的溫度仍然溫暖，奇異的香味很久才消散。

明朝雲棲寺的釋廣莫禪師 字仁安，最初遊學于千松門，執經請教疑難，又與密藏開禪師一起，在大云寺結制安居，修習禪那。開禪師勸勉他迴歸教理。於是他遍訪各個講席。《萬曆乙酉年》，百松法師在虎林福田寺講解《法華經》，《丙戌年》，又在靈峰山寺講解《法華玄義》，禪師都揹著書箱前去聽講，深刻領會了會三歸一的宗旨。《丁亥年》，千松老人于槜李東禪寺講解《首楞嚴經》，他又趕回去聽講。當時在善於言辭的人中，千松老人對禪師非常器重。從此以後，他的義理辯才日益增長，對於三藏的各種經文，百家的不同學說，一打開書卷就能知道其歸宿。他感嘆地說：『文字般若，都是從禪那的修行中流露出來的。』顧及我的才能

【English Translation】 English version He moved ghosts and gods to protect him. He lectured on the sutras for more than seventy sessions. At the age of seventy-five, he knew in advance when he would pass away. He personally wrote the five characters of the '妙法蓮華經 (Miàofǎ Liánhuā Jīng)' (Lotus Sutra). He then chanted the title of the sutra repeatedly before passing away peacefully. He was honored as Chan Master Wujin (無盡禪師). At the same time, Chan Master Huangbo (黃檗禪師) deeply valued him, calling him Chan Master Wunian (無念禪師), and Chan Master Boshan (博山禪師) greatly admired him, calling him Chan Master Wuyi (無異禪師). All of them were physicians of the defiled world and the true eyes of humans and gods. At that time, they were called the 'Three Wus'.

釋傳記 (Shì Chuánjì) of Xixi (西溪) in Wulin (武林) during the Ming Dynasty He was from Yinshui (鄞水) and was commonly known as the Dharma Lotus Monk (法華和尚). He was a prominent disciple of Miaofeng (妙峰). He liked to live alone, secluded in Xixi (西溪), hiding in Longshu (龍樹) for more than thirty years. He made reciting the '法華經 (Fǎ Huá Jīng)' (Lotus Sutra) his daily practice, completing over nine thousand seven hundred copies. In the '丙戌 (Bǐngxū)' year of the Wanli (萬曆) era, Yu Chunxi (虞淳熙), the Secretary of the Ministry of War, held a Dharma Lotus Samadhi Repentance ceremony. The master strived tirelessly, diligently practicing the long-term repentance three times, experiencing nine years of cold and heat, each time receiving auspicious responses, but he remained silent. Later, he stopped the rituals of prostration and recitation, and on the road of Xixi (西溪), he carried water and firewood, performing various Buddhist activities. Someone said, 'Venerable Monk, are you still doing these meritorious deeds with effort?' The master sternly said, 'Is non-action outside of action?' In the seventh month of the '癸丑 (Guǐchǒu)' year, he bid farewell to his disciples, recited the Buddha's name three thousand times, and chanted the title of the '妙法華經 (Miàofǎ Huá Jīng)' (Lotus Sutra) several times, facing west with his palms together, and passed away. The next morning, the crown of his head was still warm, and the strange fragrance lingered for a long time before dissipating.

釋廣莫 (Shì Guǎngmò) of Yunqi Temple (云棲寺) during the Ming Dynasty His courtesy name was Ren'an (仁安). He initially traveled to Qiansong Gate (千松門), holding scriptures to ask about difficulties, and together with Master Micang Kai (密藏開), he established a retreat at Dayun Temple (大云寺), practicing Chan meditation. Master Kai (開) encouraged him to return to the study of teachings. Therefore, he visited various lecture halls. In the '乙酉 (Yǐyǒu)' year of the Wanli (萬曆) era, Dharma Master Baisong (百松) lectured on the '法華經 (Fǎ Huá Jīng)' (Lotus Sutra) at Futian Temple (福田寺) in Hulin (虎林). In the '丙戌 (Bǐngxū)' year, he lectured on the profound meaning of the '法華經 (Fǎ Huá Jīng)' (Lotus Sutra) at Lingfeng Mountain Temple (靈峰山寺). The master went to listen with his book bag, deeply understanding the principle of the Three Vehicles returning to One. In the '丁亥 (Dīnghài)' year, Elder Qiansong (千松) lectured on the '首楞嚴經 (Shǒuléngyán Jīng)' (Shurangama Sutra) at Dongchan Temple (東禪寺) in Zuili (槜李). He rushed back to listen. At that time, among those who were eloquent, the elder greatly valued the master. From then on, his ability to explain the meaning grew daily. He opened the scriptures of the Three Pitakas (三藏), the different doctrines of the hundred schools, and knew their destination. He sighed and said, 'The Prajna (般若) of words all flows from the practice of Chan meditation.' Considering my capacity

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。不能直截情根。為彼二障所困其。以法華為越生死海之津樑。登涅槃岸之梯磴乎。壬辰。禮云棲。聞凈土法門。三心圓發。誓躡華臺。偈有受恩俱是法。投足乍如歸之句。著懷凈土詩九章。俱古澹幽折。直契西佛悲願。師志弘大法。嘗集誦法華感應一卷行世。

明釋廣承字

紹覺。弱冠從大覺受業。深究天臺賢首諸宗。機辨風生。聞者傾服。后依翠峰受戒剃髮。云棲大師見師所著凈土文。呼為義虎。師勤修懺法。證入法華三昧。自是閱諸經典。渙然冰釋。為眾講解。歷年不怠。后無疾化去。黃海岸端伯銘其塔。

明江陰釋僧復

道德高重。萬曆末。常寫法華經。積歲乃成。寫完。擲筆池中。時方臘月凝寒。忽有蓮華一朵。自冰中吐出。亭亭直上。師遂自號冰蓮道人。夏孝廉樹芳師事之。親炙其異。

明釋性天

號朗然。吳淞人。出家普陀。泰昌庚申。云間周東淵往南海禮大士。請師誦法華薦母。師為誦于韋天前回向。周有牛甚力。自是忽斃。未幾。附婦體呼其子曰。向以口業重故為牛。今得法華經功德。已脫牛苦。再求朗師禮懺。便可託生。師因為禮懺。施𦦨口食。是夜。周恍惚見母謝曰。賴禮懺力。已託生東鄰矣。翊晨。向師述夢。適東鄰鄭氏。誕一子。相顧驚愕。問何時

【現代漢語翻譯】 現代漢語譯本：不能直接斷絕情愛的根源，因為會被兩種障礙所困擾。所以用法華經作為超越生死苦海的渡船和登上涅槃彼岸的階梯嗎？壬辰年，禮拜云棲寺，聽聞凈土法門，三種心（至誠心、深心、迴向發願心）圓滿生起，發誓追隨阿彌陀佛登上蓮花寶座。偈語中有『受恩俱是法，投足乍如歸』的句子。著有懷凈土詩九章，都古樸淡泊而幽深曲折，直接契合西方阿彌陀佛的悲願。法師立志弘揚大法，曾經編輯誦法華感應一卷流傳於世。

明代釋廣承法師，字紹覺。

年輕時跟隨大覺法師受業，深入研究天臺宗、賢首宗等各宗派，機智善辯，聽者無不傾服。後來依止翠峰法師受戒剃度。云棲大師見到法師所著的凈土文，稱他為『義虎』。法師勤奮修行懺悔法門，證入法華三昧。從此閱讀各種經典，如同冰塊消融一般豁然開朗。為大眾講解經典，歷年不懈。後來無疾而終。黃海岸端伯為他銘刻塔碑。

明代江陰釋僧復法師

道德高尚，為人敬重。萬曆末年，經常書寫法華經，經年累月才完成。寫完后，將筆投入池中。當時正值臘月寒冬，忽然有一朵蓮花，從冰中吐出，亭亭玉立。法師於是自號冰蓮道人。夏孝廉樹芳拜他為師，親身經歷了他的奇異事蹟。

明代釋性天法師

號朗然，吳淞人。在普陀山出家。泰昌庚申年，云間周東淵前往南海禮拜觀世音菩薩（大士，指觀世音菩薩），請法師誦法華經為母親超度。法師在韋陀天尊（韋天）前回向。周家有一頭牛力氣很大，從此忽然暴斃。不久，（牛的靈魂）附在婦人體上呼喚周的兒子說：『我先前因為口業深重所以轉世為牛，現在得到法華經的功德，已經脫離牛的苦難。再請朗師禮懺，便可以託生。』法師因此為他禮懺，施食。當晚，周恍惚間夢見母親感謝他說：『多虧禮懺的力量，我已經託生到東鄰了。』第二天早晨，向法師講述夢境。恰好東鄰鄭氏，生了一個兒子。大家互相看著，感到驚訝。問是什麼時候

【English Translation】 English version: One cannot directly sever the roots of affection, as one would be trapped by the two obstacles (kleshavarana and jneyavarana). Is the Lotus Sutra (法華經, Fǎ Huá Jīng) then the ferry across the sea of birth and death and the ladder to the shore of Nirvana (涅槃, Niè pán)? In the year Ren Chen, I paid respects at Yunqi Temple (云棲寺, Yún qī sì) and, upon hearing the Pure Land Dharma (凈土法門, Jìng tǔ Fǎ mén), the three minds (sincere mind, deep mind, and the mind dedicated to transference of merit) arose completely. I vowed to follow Amitabha Buddha (阿彌陀佛, Āmí Tuó Fó) onto the lotus platform. The verse includes the lines 'Receiving grace is all Dharma, placing feet is like returning home.' I composed nine chapters of poems longing for the Pure Land, all simple, profound, and directly in accord with the compassionate vows of the Western Buddha. The Master aspired to propagate the great Dharma and once compiled a volume of responses to reciting the Lotus Sutra, which circulated in the world.

The Ming Dynasty (明代, Míng dài) monk Guangcheng (廣承), styled Shaojue (紹覺).

In his youth, he received instruction from Master Dajue (大覺) and deeply studied the Tiantai (天臺宗, Tiāntāi zōng) and Huayan (賢首宗, Xián shǒu zōng) schools. His eloquence was so sharp that listeners were invariably convinced. Later, he received ordination and tonsure from Master Cuifeng (翠峰). When Master Yunqi (云棲大師) saw the Pure Land writings composed by the Master, he called him a 'righteous tiger.' The Master diligently cultivated the repentance Dharma and attained the Lotus Samadhi (法華三昧, Fǎ Huá Sān mèi). From then on, reading the various scriptures was like ice melting away, bringing clarity. He lectured on the scriptures for the assembly, tirelessly for many years. Later, he passed away without illness. Huang Hai'an Duanbo inscribed his pagoda.

The Ming Dynasty monk Sengfu (僧復) of Jiangyin (江陰)

His virtue was high and respected. At the end of the Wanli era (萬曆, Wàn lì), he often wrote the Lotus Sutra, completing it over many years. After finishing, he threw the brush into the pond. At that time, it was the cold month of December, and suddenly a lotus flower emerged from the ice, standing tall and upright. The Master then styled himself the 'Ice Lotus Daoist' (冰蓮道人, Bīng lián Dào rén). Xia Shufang (夏樹芳), a scholar, became his disciple and personally witnessed his extraordinary deeds.

The Ming Dynasty monk Xing Tian (性天)

Styled Langran (朗然), a native of Wusong (吳淞). He became a monk at Mount Putuo (普陀山, Pǔ tuó shān). In the year Gengshen of the Taichang era (泰昌, Tài chāng), Zhou Dongyuan (周東淵) of Yunjian (云間) went to the South Sea to pay respects to Avalokitesvara Bodhisattva (觀世音菩薩, Guān shì yīn Pú sà) (Great Being, 大士), and requested the Master to recite the Lotus Sutra to liberate his mother. The Master recited it before Skanda (韋陀天尊, Wéi tuó tiān zūn) and dedicated the merit. Zhou had a very strong ox, which suddenly died. Soon after, (the ox's spirit) possessed a woman and called out to Zhou's son, saying, 'I was reborn as an ox because of heavy karmic speech. Now, thanks to the merit of the Lotus Sutra, I have escaped the suffering of being an ox. Please ask Master Lang to perform repentance rituals again, and I can be reborn.' The Master then performed repentance rituals for him and offered food. That night, Zhou vaguely dreamed of his mother thanking him, saying, 'Thanks to the power of the repentance rituals, I have already been reborn in the eastern neighborhood.' The next morning, he told the Master about the dream. Coincidentally, the Zheng family in the eastern neighborhood had given birth to a son. Everyone looked at each other in astonishment. They asked when

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曰。爾家道場才完耳。師曾刺血書法華經。書畢。六萬余言。瀾翻如夙習。所居靜室。泥壁皆具蓮華葉梗諸相。禮普陀者。莫不隨喜。合爪讚歎。

明北京刑部街之鷲峰寺。供養古旃檀佛像之所也。神廟末年。住持僧濟舟。生平質實。奉佛欽肅。但于酒戒未嚴。一日有人著兩截衣者。來告曰。我地府無常也。某老嫗以生前無一善。滯地獄不得脫。每月朔望。曾到寺禮佛。攜果物供養老師。以此因緣。望為渠諷法華經一部。即得託生。舟疑而未信曰。汝既是鬼。難得到佛地。盍瞻禮焉。鬼云。有都城隍在內。不敢入。舟因思是日五更。有人慾作善事。立城隍位於殿側。其言殆不誣也。隨於七月十五日。在佛前跪諷法華經。至第五卷。天暑渴甚。覓茶不得。見桌上一酒壺。搖之尚有存者。遂吸冷酒一口。仍跪佛前完經。次日。無常復來云。老嫗承師誦經。完四卷。滿陰司皆射金光。正將離獄託生。忽一陣酒氣。衝入冥府。自五卷至七卷皆然。故仍不得力。舟聞之。毛骨竦立。發至誠愿。為之補誦。由此嚴持酒戒。永不敢犯。唐公時嘗刻其事于本寺嚴凈道場之碑陰。又昔有高僧。跪誦法華三十年。忽見一青衣童子謂曰。師誦法華甚久。但每度洗手。蘸水而已。不如法凈洗。穢觸法寶。且當受罪。僧悚然曰。得何罪報。

【現代漢語翻譯】 現代漢語譯本：他說：『你家的道場才剛剛完成。』這位法師曾經刺血書寫《法華經》，書寫完畢，六萬多字，文思如泉涌，如同過去就已熟習一般。他所居住的靜室，泥墻上都自然顯現出蓮花葉、梗等各種形象。前來普陀山朝拜的人，沒有不隨喜讚歎，合掌稱頌的。

明朝北京刑部街的鷲峰寺，是供奉古旃檀佛像的地方。明神宗末年，住持僧人濟舟，生性誠實，敬奉佛陀非常虔誠，只是在酒戒方面不夠嚴格。一天，有個人穿著兩截衣服的人來告訴他說：『我是地府的無常鬼。某位老婦因為生前沒有做過一件善事，滯留在地獄無法脫身。她每月初一、十五，曾經到寺廟禮佛，攜帶果物供養法師。因為這個因緣，希望您能為她諷誦一部《法華經》，就能得以託生。』濟舟懷疑而不相信，說：『你既然是鬼，難以接近佛地，何不瞻仰禮拜呢？』鬼說：『有都城隍在裡面，我不敢進去。』濟舟因此想到這天五更時分，有人想要做善事，在殿側設立了城隍的位置，鬼說的話大概不是虛假的。於是他在七月十五日，在佛前跪著諷誦《法華經》，到第五卷時，天氣炎熱非常口渴，找不到茶喝，看見桌上有一個酒壺，搖晃了一下還有剩餘的酒，就吸了一口冷酒，仍然跪在佛前誦完經。第二天，無常鬼又來了，說：『老婦承蒙法師誦經，誦完四卷時，整個陰司都放射出金光，正要離開地獄託生，忽然一陣酒氣，衝入冥府，從第五卷到第七卷都是這樣，所以仍然沒有效果。』濟舟聽了，毛骨悚然，發至誠的願望，為她補誦經文。從此嚴格持守酒戒，永遠不敢再犯。唐公當時曾經把這件事刻在本寺嚴凈道場的碑陰上。又從前有一位高僧，跪著誦《法華經》三十年，忽然看見一個青衣童子對他說：『法師誦《法華經》很久了，但是每次洗手，只是蘸一下水而已，不如法地凈洗，污穢觸犯了法寶，應當受到罪報。』僧人驚恐地說：『會得到什麼樣的罪報呢？』

【English Translation】 English version: He said, 'Your family's altar has just been completed.' The master once pricked his blood to write the Lotus Sutra (Fahua Jing). Upon completion, it amounted to over sixty thousand words, flowing like a familiar practice. In his quiet room, the mud walls naturally displayed various images of lotus leaves and stems. Those who came to worship at Mount Putuo invariably rejoiced, clasped their palms, and praised.

The鷲峰寺 (Jiufeng Si) of Xingbu Street in Beijing during the Ming Dynasty was a place for offering ancient sandalwood Buddha statues. At the end of the Shenzong era, the abbot, Monk Jizhou, was honest and devout in his worship of the Buddha, but he was not strict in observing the precept against alcohol. One day, a person wearing two-piece clothing came and said, 'I am an impermanence ghost from the underworld. An old woman is stuck in hell and cannot escape because she did not perform a single good deed in her lifetime. On the first and fifteenth of each month, she used to come to the temple to worship the Buddha, bringing fruits to offer to the master. Because of this connection, I hope you can recite a copy of the Lotus Sutra for her, so that she can be reborn.' Jizhou doubted and did not believe him, saying, 'Since you are a ghost, it is difficult for you to approach the Buddha's land. Why don't you pay homage?' The ghost said, 'The City God of the capital is inside, and I dare not enter.' Jizhou then thought that at the fifth watch of this day, someone wanted to do good deeds and set up the position of the City God on the side of the hall, so the ghost's words were probably not false. So on the fifteenth day of the seventh month, he knelt in front of the Buddha and recited the Lotus Sutra. By the fifth volume, the weather was very hot and he was very thirsty, but he could not find any tea to drink. He saw a wine pot on the table, shook it, and there was still some wine left, so he took a sip of cold wine and continued to kneel in front of the Buddha to finish the sutra. The next day, the impermanence ghost came again and said, 'The old woman received the master's recitation of the sutra. When the fourth volume was completed, the entire underworld radiated golden light, and she was about to leave hell to be reborn. Suddenly, a burst of alcohol rushed into the underworld, and this was the case from the fifth to the seventh volume, so it was still ineffective.' When Jizhou heard this, his hair stood on end, and he made a sincere vow to recite the sutra for her again. From then on, he strictly observed the precept against alcohol and never dared to violate it again. At that time, Tang Gong once engraved this matter on the back of the stele of the Yanjing Dojo in this temple. Also, in the past, there was a high monk who knelt and recited the Lotus Sutra for thirty years. Suddenly, he saw a boy in green clothes say to him, 'Master, you have been reciting the Lotus Sutra for a long time, but every time you wash your hands, you only dip them in water. It is not as clean as it should be. You have defiled the Dharma treasure and should be punished.' The monk was frightened and said, 'What kind of punishment will I receive?'

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童子曰。當墮糞蛆。言訖不見。僧大恐。后乃凈洗如法。按洗滌法。先用土灰。後用澡豆(即肥皂)擦抹。洗手有凈手咒。洗身有凈身咒。各念七遍。不念咒。雖洗盡四大海水。亦不得凈。凈手咒云。唵。主迦剌耶莎訶。洗身咒云。唵。賀曩密栗帝莎訶

明釋行仁

字指一。河南光山張氏。弱冠讀書白鹿洞。遇異僧戒曰。子有大難。能持大悲聖號可解。師矢心受持。崇禎辛巳。獻寇破縣。屠戮及師。刃忽自斷。賊異之。得不死。遂決志剃髮。甲申抵金陵。從千華昧和尚受具戒已。見戎馬充斥。乃沿流東下。至崑山。于凈室講梵網金剛楞嚴等經。緇素皈仰。戊子春。徐氏舍西郊別業。延師居之。庚寅春。講演法華。辨慧云興。聽眾日盈萬指。有白鶴自空而下。旋繞法筵數匝。聽畢戛然長鳴去。乃命庵曰法雨。辛卯。昆邑大饑。主施粥事。心力俱殫。遂得疾。壬辰正月二日。端坐說偈而化。

明嘉靖間。報恩寺住持僧永寧。號西林。蓄一馬。每自寺騎赴禮部。上馬時。默誦法華經。至禮部門下馬。恰宗一卷。率以為常。本寺對門有孕婦。夜夢此馬入室。遂生一男。天明。向寺訪之。馬死正其時也。其家后即以子為西林徒。極愚憃。授之書。一字不易識。唯口傳法華一卷。便能熟誦信為馬聞經得度矣。出

【現代漢語翻譯】 現代漢語譯本： 童子說：『你應當墮入糞蛆之中。』說完就不見了。僧人非常害怕，後來才如法地凈洗。按照洗滌的方法，先用土灰，後用澡豆（即肥皂）擦抹。洗手有凈手咒，洗身有凈身咒，各念七遍。不念咒，即使洗盡四大海水，也不能得凈。凈手咒說：『唵。主迦剌耶莎訶。』洗身咒說：『唵。賀曩密栗帝莎訶。』

明朝釋行仁（Shi Xingren） 字指一。河南光山張氏。年輕時在白鹿洞讀書，遇到一位奇異的僧人告誡他說：『你將有大難，能持誦大悲聖號可以化解。』釋行仁矢志受持。崇禎辛巳年，獻賊攻破縣城，屠殺百姓，也殺到了釋行仁，刀刃忽然自行斷裂。賊人感到驚異，釋行仁得以不死。於是決心剃髮。甲申年到達金陵，從千華昧和尚受具足戒后，看到戰亂充斥，於是沿江東下，到達崑山，在凈室講授《梵網經》、《金剛經》、《楞嚴經》等經典，僧俗都歸心仰慕。戊子年春天，徐氏捨棄西郊的別業，請釋行仁居住。庚寅年春天，講演《法華經》，辯才智慧如雲涌現，聽眾每天多達數萬人。有白鶴從空中飛下，圍繞法會數圈，聽完后戛然而止，長鳴而去。於是命名庵為法雨。辛卯年，崑山縣大饑荒，釋行仁主持施粥事宜，心力交瘁，於是得了疾病。壬辰年正月二日，端坐說偈而圓寂。

明朝嘉靖年間，報恩寺住持僧永寧（Yongning），號西林（Xilin），蓄養一匹馬。每次從寺里騎馬去禮部，上馬時，默默誦讀《法華經》，到禮部門口下馬時，恰好誦完一卷，一直如此。本寺對面有一位孕婦，夜裡夢見這匹馬進入房間，於是生下一個男孩。天亮后，向寺里打聽，馬正好在那個時候死了。這家人後來就讓兒子做了西林的徒弟，非常愚笨，教他讀書，一個字也認不得，唯獨口傳《法華經》一卷，就能熟練背誦，相信是馬聽經得度了。

【English Translation】 English version: The boy said, 'You should fall into the maggots in the dung.' After speaking, he disappeared. The monk was greatly frightened and then purified himself according to the Dharma. According to the method of washing, first use earth ash, then use soap to scrub. There is a purification mantra for washing hands and a purification mantra for washing the body, each recited seven times. Without reciting the mantras, even if you wash with all the water of the four great seas, you will not be purified. The hand-washing mantra says: 'Om. Jukara Ya Svaha.' The body-washing mantra says: 'Om. Hana Miri Di Svaha.'

During the Ming Dynasty, Shi Xingren Whose courtesy name was Zhiyi, was from the Zhang family of Guangshan, Henan. In his youth, he studied at Bailudong Academy. He encountered an extraordinary monk who warned him, 'You will have a great calamity, but reciting the Great Compassion Mantra can resolve it.' Shi Xingren vowed to uphold it. In the Xinsi year of the Chongzhen reign (1641), the rebel Li Zicheng broke through the county and massacred the people, including Shi Xingren. The blade suddenly broke on its own. The rebels were amazed, and Shi Xingren was spared from death. He then resolved to shave his head. In the Jiashen year (1644), he arrived in Jinling and received the full precepts from Abbot Meihua of Qianhua Temple. Seeing the widespread warfare, he traveled east along the river to Kunshan. In a quiet room, he lectured on the 'Brahma Net Sutra', the 'Diamond Sutra', and the 'Surangama Sutra', among other scriptures. Monks and laypeople alike revered him. In the spring of the Wuzi year (1648), the Xu family donated their villa in the western suburbs for Shi Xingren to reside in. In the spring of the Gengyin year (1650), he lectured on the 'Lotus Sutra', and his wisdom and eloquence flowed like clouds. The audience grew to tens of thousands daily. A white crane descended from the sky, circling the Dharma assembly several times. After listening, it stopped abruptly, let out a long cry, and flew away. He then named the hermitage 'Dharma Rain'. In the Xinmao year (1651), there was a great famine in Kunshan County. Shi Xingren oversaw the distribution of porridge, exhausting his mind and body, and he fell ill. On the second day of the first month of the Renyin year (1652), he sat upright, spoke a verse, and passed away.

During the Jiajing reign of the Ming Dynasty, the abbot of Bao'en Temple, Yongning, whose monastic name was Xilin, kept a horse. Every time he rode from the temple to the Ministry of Rites, he would silently recite the 'Lotus Sutra' while mounting the horse. By the time he dismounted at the Ministry of Rites, he would have finished reciting one chapter, which was his usual practice. There was a pregnant woman across from the temple who dreamed one night that this horse entered her room, and she gave birth to a boy. At dawn, she inquired at the temple, and the horse had died at that very moment. The family later made their son a disciple of Xilin. He was extremely dull and could not recognize a single character when taught to read. However, he was able to recite the 'Lotus Sutra' fluently after it was transmitted to him orally, and it was believed that the horse had been liberated through hearing the sutra.

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金陵𤨏事。又當湖有僧誦法華經。一蝦蟆聞經聲。忽作昂首拳跽狀者移時。少頃若禪坐。撼之已息斷矣。唐修雅法師曰。佛之意兮祖之髓。吾之心兮經之旨。合目冥心子細聽。醍醐滴入焦腸里。若是蟲豈非醉醍醐而熟睡者耶。見達觀語錄

明釋明勛

徽人原名胡文柱。天啟時。為中書舍人。以不從魏珰書經命褫官至丙戌。忽患人面瘡。痛不可忍。辛卯冬。暈絕。恍惚聽瘡作人言曰。予梁時盧昭容也。在雒陽宮中。遭賊戕命。今已六百餘年。尚滯鬼籍。而君即當日戕予者。今既轉身為男子。當書法華等經以自救救予。文柱哀祈住痛即書。時居儀真。立具紙筆。書法華華嚴金剛楞嚴等經及水懺。每書時。痛輒止。停筆復痛。逾年書經完。患遂愈。丁酉夏。遇堆山于德慶。詳述斯事。但未辨為蕭梁。為朱梁。李太史明睿。王子猷定。諸人題䟦。亦皆不及審定。堆山曰。此朱梁也。蕭梁時。雒陽屬魏。且昭容亦唐宮人位號。乃擁護昭宗而被害者。君非朱友圭。即氏叔琮耳。遂訂而題其冊。見薛公采。今堆山道者米筆記。按堆山考據最悉。但如此。則梁昭容。應作唐昭容。或胡君憒絕中。唐梁聲近而訛。未可知也。周石續志。

明蘇州寶林寺。相傳有十三歲童子至寺。云。欲得凈室寫經。寺僧以別房居之。索

【現代漢語翻譯】 現代漢語譯本： 金陵舊事。又，當湖有僧人誦讀《法華經》。一隻蛤蟆聽到經聲，忽然做出昂首、前肢彎曲跪地的姿態，持續了很長時間。不久，又像禪坐一樣。搖動它，已經氣絕身亡了。唐修雅法師說：『佛的意旨啊，祖師的精髓；我的心啊，經的要義。閉上眼睛，靜下心來仔細聽，醍醐甘露滴入乾枯的腸子里。』如果這蛤蟆不是被醍醐灌醉而熟睡，又是什麼呢？見《達觀語錄》。

明朝釋明勛，徽州人，原名胡文柱。天啟年間，擔任中書舍人。因為不聽從魏忠賢的旨意書寫經文而被罷官，直到丙戌年。忽然患了人面瘡，疼痛難忍。辛卯年冬天，昏厥過去。恍惚中聽到瘡發出人聲說：『我是梁朝的盧昭容，在雒陽宮中，被賊人殺害。至今已經六百多年，還滯留在鬼籍。而你就是當日殺害我的人。現在你轉世為男子，應當書寫《法華經》等經來救自己，也救我。』文柱哀求停止疼痛，立刻書寫。當時居住在儀真，立即準備紙筆，書寫《法華經》、《華嚴經》、《金剛經》、《楞嚴經》等經以及《水懺》。每次書寫時，疼痛就停止；停止書寫，疼痛又復發。過了一年，經書寫完，病就好了。丁酉年夏天，在德慶遇到了堆山，詳細敘述了這件事。只是沒有辨明是蕭梁，還是朱梁。李太史明睿、王子猷定等人題寫跋文，也都沒有來得及審定。堆山說：『這是朱梁。蕭梁時，雒陽屬於魏。而且昭容也是唐宮的位號，是擁護昭宗而被殺害的人。你不是朱友圭，就是氏叔琮。』於是訂正並題寫在他的冊子上。見《薛公采》。現在《堆山道者米筆記》。按，堆山的考據最為詳盡。但如果這樣，那麼梁昭容，應該作唐昭容。或許胡君在昏聵恍惚中，唐、梁聲音相近而訛傳，也未可知。周石《續志》。

明朝蘇州寶林寺。相傳有一個十三歲的童子來到寺廟，說：『想要得到一間乾淨的房間來寫經。』寺廟的僧人給他安排了一間別的房間，索要...

【English Translation】 English version: An old story from Jinling. Also, in Danghu, there was a monk reciting the Lotus Sutra (Fahua Jing). A toad, upon hearing the sutra's sound, suddenly assumed a posture of raising its head and bending its forelimbs in a kneeling position for a considerable time. Shortly after, it appeared to be in dhyana (Chan) meditation. When shaken, it was already breathless and dead. Dharma Master Tang Xiuya said: 'The Buddha's intention, the marrow of the Patriarchs; my heart, the essence of the sutra. Close your eyes, quiet your mind, and listen carefully; amrita (sweet nectar) drips into the parched intestines.' If this toad was not drunk on amrita and fast asleep, then what was it? See Daguan's Sayings.

Ming Dynasty, the monk Shi Mingxun, a native of Huizhou, originally named Hu Wenzhu. During the Tianqi era, he served as a secretary in the Imperial Secretariat. He was dismissed from his post for disobeying Wei Zhongxian's order to transcribe scriptures, until the year Bingxu. Suddenly, he suffered from a human-face sore, causing unbearable pain. In the winter of Xinmao, he fainted. In a daze, he heard the sore speak in a human voice, saying: 'I am Lu Zhaorong of the Liang Dynasty. In the Luoyang Palace, I was murdered by bandits. It has been over six hundred years, and I am still stuck in the ghost registry. And you are the one who killed me that day. Now that you have been reborn as a man, you should transcribe the Lotus Sutra (Fahua Jing) and other scriptures to save yourself and save me.' Wenzhu begged for the pain to stop and immediately began writing. At that time, he lived in Yizhen, and he immediately prepared paper and brush, writing the Lotus Sutra (Fahua Jing), Avatamsaka Sutra (Huayan Jing), Diamond Sutra (Jingang Jing), Surangama Sutra (Lengyan Jing), and the Water Repentance. Each time he wrote, the pain would stop; when he stopped writing, the pain would recur. After a year, the scriptures were completed, and the illness was cured. In the summer of Dingyou, he met Duishan in Deqing and recounted the matter in detail. However, it was not determined whether it was the Xiao Liang or the Zhu Liang dynasty. Grand Historian Li Mingrui and Wang Ziyou Ding and others wrote postscripts, but they also did not have time to verify it. Duishan said: 'This is the Zhu Liang. During the Xiao Liang, Luoyang belonged to Wei. Moreover, Zhaorong was also a title in the Tang Palace, someone who was killed for supporting Emperor Zhaozong. You are either Zhu Yougui or Shi Shucong.' So he corrected and inscribed it in his book. See Xue Gongcai. Now Duishan Daozhe Mi's Notes. According to Duishan's research is the most detailed. But if so, then Liang Zhaorong should be Tang Zhaorong. Perhaps in Hu Jun's confusion, the sounds of Tang and Liang were similar and misheard, which is also unknown. Zhou Shi's Continued Records.

Ming Dynasty, Suzhou Baolin Temple. It is said that a thirteen-year-old boy came to the temple and said: 'I want to get a clean room to write scriptures.' The monks of the temple arranged another room for him, asking for...

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紙筆書法華經。以半幅高麗繭紙。畫作七級浮圖。一級一卷。紙長四尺許。廣可尺半。而經文六萬余言具焉。數日便了。留寺中。童子不知所之。里人陳文綱。親見此塔。字如麻大。緻密分明。其下左方題云。行童海王師光寫。今歸盪口華氏

明龍得孚

為四明郡丞。廉直好道。時普陀有兩住持。一曰大智。戒律精嚴。道俗皈仰。一曰真表。雖領叢林。性悍破戒。萬曆壬午。丞奉監司命。委鞫真表。以小過撻沙彌事。到山處分。命取蓮華經一部火之。令眾僧悉跨其上。誓無再犯。己至後殿禮拜。覺兩髀病軟不可動。體發奇熱。疾遂委頓昏憒中。恍惚聞傳旨云。奉道毀道。尤當重譴。姑以愛民故。罰作三石牛嗇官。丞念此必冥官之號。如是死矣。且入惡趣。某不知毀經之罪。其大乃爾。自今而後。愿齋戒終身。急免官入道自贖。大智師亦為祈哀誦經禮懺。定中見一鐵圍城。城中裸屍纍纍。丞亦在中。獨不裸。師至心懺摩。忽見空中下白光一道。若有人掖出之而蘇。丞見沙門云擁。問何故毀經。犯此大戒。丞曰。知罪矣。愿以百償一。先捐俸齋萬僧。眾沙門乃隱。其夕丞家僮于昏黑中。見兩玉女雙髽髻。手攜幢蓋。拂床而過。𥒐然有聲。幢腳拂僮面。僮驚起大呼。丞病良已。是時不食不瞬十日矣。屠儀部隆。

【現代漢語翻譯】 現代漢語譯本 有人用紙筆書寫《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），用半幅高麗繭紙，畫成七層佛塔（Stūpa），每一層放置一卷經書。紙長約四尺，寬約一尺半，而經文六萬多字都包含在內。幾天就完成了，留在寺廟中，但童子不知道放到哪裡去了。當地人陳文綱親眼見過這座塔，字如麻子般大小，非常緻密清晰。塔下左方題寫著：『行童海王師光寫』，現在歸於盪口的華氏。

明朝的龍得孚擔任四明郡丞，廉潔正直且喜好道法。當時普陀山有兩位住持，一位叫大智（Mahamati），戒律精嚴，受到僧俗的敬仰；另一位叫真表，雖然掌管寺院，但性格粗暴且破戒。萬曆壬午年，龍得孚奉監司之命，負責審問真表，因為他因小過鞭打沙彌（Śrāmaṇera）。到山處理此事時，命令取來一部《蓮華經》（Lotus Sūtra）焚燒，並讓眾僧都跨過經書，發誓不再犯錯。之後他到後殿禮拜，感覺兩腿發軟不能動彈，身體發熱異常，病情迅速加重，在昏迷中，恍惚聽到傳旨說：『奉道卻又毀道，尤其應該重罰。姑且因為他愛民的緣故，罰他做三石牛嗇官。』龍得孚心想這一定是冥官的稱號，這樣就要死了，而且會墮入惡趣。我不知道毀經的罪過竟然如此之大。從今以後，我願齋戒終身，趕緊辭官入道來贖罪。大智法師也為他祈禱哀求，誦經禮懺。在禪定中，大智法師看到一座鐵圍城（Cakravāla），城中堆滿了裸體屍體，龍得孚也在其中，唯獨沒有裸體。大智法師至誠懺悔，忽然看見空中降下一道白光，好像有人扶掖他出來，於是龍得孚甦醒了。龍得孚問沙門們為何毀經，犯下如此大戒。龍得孚說：『我知道罪過了，願意百倍償還。』先捐出俸祿齋僧萬人，眾沙門這才隱去。當晚，龍得孚家的僕人在昏暗中，看見兩位玉女，梳著雙鬟髮髻，手持幢蓋，拂過床邊，發出𥒐然的聲音。幢腳拂過僕人的臉，僕人驚醒大叫。龍得孚的病很快就好了。這時他已經不吃不喝不眨眼十天了。屠儀部隆記錄了這件事。

【English Translation】 English version Someone used paper and pen to write the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), using half a width of Goryeo silk paper to draw a seven-tiered Stūpa (Buddhist shrine). Each tier held one scroll of the scripture. The paper was about four chi (尺, approx. 131cm) long and one and a half chi (尺, approx. 49cm) wide, containing over 60,000 words of the scripture. It was completed in a few days and left in the temple, but the young novice did not know where it was placed. A local person, Chen Wengang, personally saw this tower, with characters as small as sesame seeds, very dense and clear. Underneath on the left was inscribed: 'Written by the novice Haiwang Shiguang,' now belonging to the Hua family of Dangkou.

During the Ming Dynasty, Long Defu served as the Prefect of Siming, being honest, upright, and fond of the Dao. At that time, there were two abbots at Mount Putuo, one named Dazhi (Mahamati), who was strict in observing the precepts and revered by both monks and laypeople; the other was named Zhenbiao, who, although in charge of the monastery, was violent and broke the precepts. In the Renwu year of the Wanli era, Long Defu, under the order of the supervisor, was responsible for interrogating Zhenbiao because he had beaten a Śrāmaṇera (novice monk) for a minor offense. Upon arriving at the mountain to handle the matter, he ordered a copy of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) to be burned and had all the monks step over it, vowing not to repeat the offense. Afterwards, he went to the back hall to pay respects and felt his thighs weaken and become immobile, and his body developed a strange fever. His illness rapidly worsened, and in a daze, he vaguely heard an edict saying: 'Serving the Dao but destroying the Dao deserves severe punishment. For the sake of his love for the people, he is punished to be the stingy official of the Three Stone Oxen.' Long Defu thought this must be the title of an underworld official, meaning he was going to die and fall into a lower realm. 'I did not know that the sin of destroying the scripture was so great. From now on, I vow to observe a lifelong fast and quickly resign from my post to enter the Dao to atone for my sins.' Master Dazhi (Mahamati) also prayed and pleaded for him, chanting scriptures and performing repentance rituals. In meditation, Master Dazhi saw an Iron Encircling Mountain (Cakravāla), inside which were piles of naked corpses, and Long Defu was among them, but he was not naked. Master Dazhi sincerely repented, and suddenly a beam of white light descended from the sky, as if someone was helping him out, and Long Defu awoke. Long Defu asked the monks why he had destroyed the scripture and committed such a great offense. Long Defu said, 'I know my sin and am willing to repay it a hundredfold.' He first donated his salary to provide a vegetarian feast for ten thousand monks, and then the monks disappeared. That night, Long Defu's servant saw two jade maidens in the dim light, with double-bunned hairstyles, carrying banners and canopies, brushing past the bed, making a 𥒐 sound. The foot of the banner brushed the servant's face, and the servant woke up screaming. Long Defu's illness quickly improved. By this time, he had not eaten, drunk, or blinked for ten days. Tu Long, the Minister of Ceremonies, recorded this event.

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目擊為之記。

明海鹽朱元正

為諸生時。講孔孟之學。端方不茍。六十后。深入禪悅。于宅后敝屋三楹閉關。不與家事。門上題譬如我已死了六字。每日功課。午前諷法華經一卷。午後靜坐。庚申四月。唐宜之同其門人陳則梁訪之。先生謂則梁曰。宜之向曾與汝書。勸子舍利西泰之學。而學佛。此是好話。可切切聽之。既而則梁曰。老師年高。盍少開酒禁。先生曰。子意謂衰年。當藉數杯。以調氣養血耶。不知我之生死。已畫得斷。何復言此。先生說畫得斷時。因以手在幾上畫一畫。蓋已了生死矣。見者咸凜然起敬。七月。無疾。忽謂子曰。吾在此無事。可行矣。子問何處去。曰。西方去。子及孫固留。許之。至臘月朔。示疾不食。家人倉皇治後事。先生曰。勿忙。此臘八夜半事也。及期。端坐欲逝。又曰。我一生秋毫不負人。今冬。舍后木匠。為我修後門一片地。蓋望我元旦會客。地平。便老人行步也。其雅意尚未報。取紙作一詩謝之。中一字錯寫。又以筆塗改。從容坐定而逝。時方雞鳴。先生預誡家人。臨行時。勿令婦女來。過二三時方可來。來亦勿哭。比天明。眷屬方至舉哀。先生復醒。開眼而不開口。但搖頭令女人去。去盡仍瞑目逝。爾時來去自由如此。見妙意庵己求書。

明王立轂

【現代漢語翻譯】 現代漢語譯本： 親眼所見並記錄下來。

明朝海鹽人朱元正

當他還是學生的時候，講授孔孟的學說，為人正直不茍且。六十歲以後，深入禪定的喜悅。在住宅後面的破舊房屋裡閉關，不參與家事。門上題寫著『譬如我已死了』六個字。每天的功課是，上午誦讀《法華經》一卷，下午**。庚申年四月，唐宜之帶著他的門人陳則梁拜訪他。朱元正先生對陳則梁說：『唐宜之曾經給你寫信，勸你捨棄西泰（指利瑪竇的西學）的學問，而學習佛法，這是很好的話，要切實聽從。』不久，陳則梁說：『老師您年事已高，何不稍微解除酒禁？』先生說：『你的意思是說我年老體衰，應當憑藉幾杯酒，來調理氣息，滋養氣血嗎？你不知道我的生死，我已經了斷，何必再說這些？』先生說『畫得斷』的時候，用手在桌子上畫了一下，表示已經了了生死。見到的人都肅然起敬。七月，沒有疾病，忽然對兒子說：『我在這裡沒事了，可以走了。』兒子問去哪裡，他說：『去西方。』兒子和孫子堅決挽留，他答應了。到了臘月初一，他表示生病不吃東西。家人倉皇地準備後事。先生說：『不要著急，這是臘八夜半的事情。』到了那天，他端坐著想要離去，又說：『我一生一毫不虧欠別人。今年冬天，住宅後面的木匠，為我修理後門的一片地方，是希望我元旦會客的時候，地面平整，方便老人行走。』這個心意還沒有報答。於是拿來紙寫了一首詩感謝他，其中一個字寫錯了，又用筆塗改。從容地坐著去世了，當時正是雞鳴時分。先生預先告誡家人，臨終的時候，不要讓婦女來，過兩三個時辰才可以來，來了也不要哭。等到天亮，家人才來舉哀。先生又醒來，睜開眼睛卻不說話，只是搖頭讓女人離開，等她們都離開后，又閉上眼睛去世了。那時來去自由如此。見於妙意庵己求書。

明朝王立轂

【English Translation】 English version: Recorded by one who witnessed it.

By Zhu Yuanzheng of Haiyan, Ming Dynasty

When he was a student, he lectured on the teachings of Confucius and Mencius, being upright and meticulous. After sixty, he delved deeply into the joy of Chan (Zen) meditation. He secluded himself in three dilapidated rooms behind his residence, not involving himself in family affairs. On the door, he inscribed the six characters 'It is as if I am already dead.' His daily practice consisted of reciting one chapter of the Lotus Sutra in the morning and ** in the afternoon. In the fourth month of the Gengshen year, Tang Yizhi, along with his disciple Chen Zeliang, visited him. Master Zhu said to Chen Zeliang, 'Yizhi once wrote to you, advising you to abandon the learning of Xitai (referring to Matteo Ricci's Western learning) and study Buddhism. These are good words; you should listen to them diligently.' Soon after, Chen Zeliang said, 'Teacher, you are advanced in years, why not slightly lift the ban on wine?' The Master said, 'Do you mean that in my declining years, I should rely on a few cups to regulate my qi (vital energy) and nourish my blood? You do not know that my life and death have already been settled. Why speak of this again?' When the Master said 'settled,' he drew a line on the table with his hand, indicating that he had already resolved the matter of life and death. Those who saw it were filled with awe and respect. In the seventh month, without illness, he suddenly said to his son, 'I have nothing to do here; I can go.' His son asked where he was going. He said, 'Going to the West (the Pure Land).' His son and grandson insisted on keeping him. He agreed. On the first day of the twelfth month, he showed signs of illness and stopped eating. The family hurriedly prepared for his funeral. The Master said, 'Do not rush; this will happen on the eighth night of the twelfth month.' When the time came, he sat upright, ready to depart, and said, 'In my life, I have never wronged anyone in the slightest. This winter, the carpenter behind the residence repaired a piece of land behind my door, hoping that when I receive guests on New Year's Day, the ground would be level, making it easier for an old man to walk.' This kindness has not yet been repaid. He then took paper and wrote a poem to thank him, in which one character was written incorrectly, and he corrected it with a brush. He passed away peacefully while sitting, at the time of the rooster's crow. The Master had forewarned his family that at the time of his passing, women should not be present; they could come after two or three hours, and even then, they should not cry. When dawn broke, the family arrived to mourn. The Master awoke again, opened his eyes but did not speak, only shook his head to signal the women to leave. After they had all left, he closed his eyes and passed away. At that time, his coming and going were so free. Seen in Jiqiu's writing at Miaoyi Hermitage.

By Wang Ligou of the Ming Dynasty

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字伯無。臺州人。幼從父大中丞士性。游雞足山。入一石壁中。見迦葉語曰。汝從何處來。王瞿然一驚。迦葉曰。汝墮火宅中。行慈忍戒。他日勇退急流。橋下前身猶在。須臾壁合如故。王自此堅持殺戒。萬曆丙午。領鄉薦。夢父有十年五死。及植德禳災之諭。乃于嘉禾三寶前。誓奉長齋。于天臺受殺盜淫妄四戒。后為新淦縣令。戊午入覲。舟次荻港。夜為冥府所攝。主者厲聲叱曰。爾陽數丙辰八月當盡。延至今者。齋戒力也。奈何棄之。王叩謝曰。居官勢不得不爾。主者曰。固然。奈算盡何。命驅入獄。一左側宰官請曰。試取破戒後事稽之。少頃。羿兩簏至。背令淦文卷。並一揭一柬。平日所戲書方寸之紙俱在焉。各有氣上騰。青黑赤白不一色。主者令分檢之。先檢黑與青成聚。次檢白聚成。青者漸縮。又檢赤聚。青者隱。黑者縮小如杯許。而赤氣熾然獨盛。王睨之。見所刻金剛經。及好生編。社倉卷皆在。主者曰。是知植德。尚有生理。損五官。全其軀命可也。乃令抉其目。便昏暗無所見。覺有人促之行。一趺而寤。張目見燈火如刺。了不可開。醫進明目藥。其夜似有人復以釘釘目。痛楚滋甚。遂卻醫藥。決意乞休歸里。棄家修凈業。誓持法華千部。及日誦金剛梵網經。以祈冥祐。庚申七月。禮懺幽溪。夕

夢大士以楊枝灑甘露點其睛。晨起。豁然見物。兩目復明。后歷游云棲博山之門。再生又十二年。號壁如大師。有回生自記。

明蘇州尤弘遠

與鄰一女奴相悅私訂終身。娶為妾。妻妒虐之。為咒詛法。令速死。未幾。妾果卒。歲余。妻亦久病。呼里嫗相伴。夜見妾紅裳綠衫。冉冉至前。指妻誶曰。我命未合死。爾以咒詛。使我夭歿。今已訴岳司追汝矣。言訖不見。次晚妻果絕。遠心念妾冤。而妻平日所許誓願。及文書類甚多。必為己累。乃日持誦玉皇經。凡數百部。又禱于所事真武。卜玄妙觀沈道士。建水陸道場以謝前過。后遠病中。見隸卒攝去。至一闕。扁曰岳府。王坐殿上。叱問妻訴遠同咒詛事。遠叩辯非己過。王呼左右押遠妻妾前證。妻辭屈。王曰。爾雖不知情。然此婦咒呾文案甚多。如何破除。遠未答。案前一判白王曰。高真處已有文書準過矣。王令檢文卷覽之。授遠。遠惶懼不暇細讀。但見朱字數行在紙尾。王曰。文移酆都。當云呈。今云咨誤也。俄有二甲冑神將見庭中。一關聖。一心將王靈官。靈官顧王曰。此小失不足問。王頷之。靈官以足蹴遠足曰。去。遂得出。路數折。仍入一司。有六僧坐其中。呼遠詰問。主者言。且還。當入五瘟司去。遠具言高真赧罪之故。僧曰。汝知奉道而忘佛

【現代漢語翻譯】 現代漢語譯本 夢大士用楊枝蘸著甘露點在他的眼睛上。早晨醒來，忽然能看見東西了，兩隻眼睛恢復了光明。後來他遊歷了云棲（Yunqi，地名，寺廟所在地）和博山（Boshan，地名，寺廟所在地）的門下，又活了十二年，號稱壁如大師（Biru Dashi，法號）。有《回生自記》流傳於世。

明朝蘇州的尤弘遠（You Hongyuan，人名），

與鄰居的一個女奴互相愛慕，私下訂立了終身。娶她為妾后，妻子嫉妒虐待她，用咒詛之法，讓她早點死去。沒過多久，小妾果然死了。過了一年多，妻子也久病不起，叫來鄰居老婦陪伴。晚上，妻子看見小妾穿著紅色的裙子和綠色的上衣，慢慢地走到她面前，指著妻子責罵說：『我的命不該死，你用咒詛，使我夭折。現在我已經到岳司（Yuesi，地府機構）告你了。』說完就不見了。第二天晚上，妻子果然死了。尤弘遠心裡覺得小妾冤枉，而且妻子平日所許的誓願，以及文書之類的東西很多，一定會連累自己，於是每天持誦《玉皇經》（Yu Huang Jing，道教經典）幾百部，又向所供奉的真武（Zhenwu，道教神祇）祈禱，請玄妙觀（Xuanmiao Guan，道觀名）的沈道士（Shen Daoshi，人名）建立水陸道場，以謝過去的罪過。後來尤弘遠生病期間，看見隸卒把他抓走，到一個宮闕，匾額上寫著『岳府』（Yuefu，地府機構）。岳王（Yue Wang，地府神祇）坐在殿上，斥責審問妻子控告尤弘遠一同咒詛的事情。尤弘遠叩頭辯解不是自己的過錯。岳王叫左右押來尤弘遠的妻子和小妾當面對質。妻子理屈詞窮。岳王說：『你雖然不知情，但是這個婦人咒詛的文書很多，如何消除？』尤弘遠沒有回答。案前一個判官對岳王說：『高真（Gaozhen，對道教神仙的尊稱）那裡已經有文書批準了。』岳王命令檢查文卷給他看，然後交給尤弘遠。尤弘遠惶恐，沒有仔細閱讀，只看見紙尾有幾行紅字。岳王說：『文書送往酆都（Fengdu，地府），應當用『呈』字，現在用『咨』字是錯誤的。』一會兒，有兩個身穿甲冑的神將出現在庭中，一個是關聖（Guan Sheng，關羽，被神化的人物），一個是王靈官（Wang Lingguan，道教神祇）。王靈官看著岳王說：『這個小小的失誤不值得追問。』岳王點頭同意。王靈官用腳踢了尤弘遠的腳一下說：『走吧。』於是尤弘遠就出來了。路過幾個轉折，又進入一個機構，有六個和尚坐在裡面，叫住尤弘遠審問。主事的人說：『先讓他回去，應當送往五瘟司（Wuwensi，地府機構）去。』尤弘遠詳細地說了高真赦免罪過的緣故。和尚說：『你知道信奉道教卻忘記了佛教。』

【English Translation】 English version Great Master Meng sprinkled nectar on his eyes with a willow branch. He awoke in the morning and could suddenly see things; his eyes had regained their sight. Later, he traveled to the gates of Yunqi (Yunqi, place name, location of a temple) and Boshan (Boshan, place name, location of a temple), and lived for another twelve years, known as Master Biru (Biru Dashi, Dharma name). His 'Record of Returning to Life' has been passed down.

You Hongyuan (You Hongyuan, person's name) of Suzhou in the Ming Dynasty,

Was in love with a female slave of his neighbor and secretly pledged their lives to each other. After marrying her as a concubine, his wife became jealous and abused her, using curses to hasten her death. Before long, the concubine indeed died. After more than a year, the wife also fell ill for a long time, and called an old female neighbor to keep her company. At night, the wife saw the concubine wearing a red skirt and a green top, slowly approaching her, pointing at the wife and scolding, 'My life was not meant to end, but you used curses to cause my premature death. Now I have sued you at the Yue Department (Yuesi, an organization in the underworld).' After speaking, she disappeared. The next night, the wife indeed died. You Hongyuan felt that the concubine was wronged, and that his wife's usual vows and documents would implicate him, so he recited the Jade Emperor Scripture (Yu Huang Jing, a Taoist scripture) hundreds of times every day, and prayed to the Zhenwu (Zhenwu, a Taoist deity) he worshiped, asking Taoist Shen (Shen Daoshi, person's name) of Xuanmiao Temple (Xuanmiao Guan, name of a Taoist temple) to establish a Water and Land Dharma Assembly to atone for his past sins. Later, during his illness, You Hongyuan saw bailiffs arresting him and taking him to a palace, with a plaque that read 'Yue Mansion' (Yuefu, an organization in the underworld). King Yue (Yue Wang, a deity in the underworld) sat on the throne, scolding and questioning him about his wife's accusation that You Hongyuan had conspired in the cursing. You Hongyuan kowtowed and argued that it was not his fault. King Yue ordered his attendants to bring You Hongyuan's wife and concubine to confront each other. The wife was at a loss for words. King Yue said, 'Although you were unaware, this woman has many documents of curses. How can they be eliminated?' You Hongyuan did not answer. A judge in front of the desk said to King Yue, 'The High Gods (Gaozhen, a respectful term for Taoist immortals) have already approved the documents.' King Yue ordered the documents to be checked and handed them to You Hongyuan. You Hongyuan was frightened and did not read them carefully, but only saw a few lines of red characters at the end of the paper. King Yue said, 'The document was sent to Fengdu (Fengdu, the underworld), and should have used the word 'present' (呈), but now the word 'consult' (咨) was used incorrectly.' After a while, two armored generals appeared in the courtyard, one was Guan Sheng (Guan Sheng, Guan Yu, a deified figure), and the other was Wang Lingguan (Wang Lingguan, a Taoist deity). Wang Lingguan looked at King Yue and said, 'This small mistake is not worth pursuing.' King Yue nodded in agreement. Wang Lingguan kicked You Hongyuan's foot and said, 'Go.' So You Hongyuan came out. After passing through several turns, he entered another organization, where six monks were sitting, stopping You Hongyuan to question him. The person in charge said, 'Let him go back first, he should be sent to the Five Plagues Department (Wuwensi, an organization in the underworld).' You Hongyuan explained in detail the reason why the High Gods had pardoned his sins. The monks said, 'You know how to believe in Taoism but forget Buddhism.'

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。即此間利害亦非細。今既得生還。宜急延年高有德僧六人。誦法華經六部。方可消滅罪愆也。命放出。遠乃蘇。逾日即請僧誦經如數。迄今每月朔。常持唸經懺。雖極冗不廢。

明葛琬

字石平。崑山人。投誠學道。掩戶搜討竺墳。長年不倦。尤皈心法華。用為日課。念流光逝電。妙法難聞。欲報佛恩。弘經為要。因取先賢古德事。自晉宋迄元明。輯感通錄四卷。卷末各系以論。荏苒數載未竟。辛卯秋。以衰疲抱疴匝歲。至壬辰冬。連夕頻感異夢。見神人趣鐫是編。乃竭力鳩工。書告成。病尋愈。

明吳門陳濟生

字皇士。文莊公之長子。素力行善事。凡古今嘉言懿行。無不手自輯錄。幾至充棟。尤好內典。每結蓮社。持誦法華。久而不怠。忽夜夢一老者。風神古異。手持金字法華經。及因果事蹟相授。陳子踴躍。拜而納之。天明。鹿城葛氏所刻法華感通錄。果載至陳子遠耀堂流通。又一友以泥金法華經全部來質。同日事也。未幾復於途次。見新安李正卿所書泥金法華搭。併購歸供養。以成合璧。莊嚴妙勝。觀者嘆爲希有。始信幽誠所感。佛事因緣。不可思議如是。陳子所著。有共知錄。同善會全錄。及香林廣書等編行世。

明譚工部貞默母

嚴太夫人。持家教子。俱有法度

【現代漢語翻譯】 現代漢語譯本：這件事的利害關係也非同小可。現在既然能夠生還，應該趕緊請六位年高有德的和尚，誦讀六部《法華經》，才可以消滅罪過。於是下令放了他，遠才甦醒過來。過了一天，就請和尚按照數目誦經。直到現在，每個月初一，常常堅持唸經懺悔，即使非常繁忙也不停止。

明朝的葛琬（Ge Wan），字石平，崑山人。真心誠意地學習道法，閉門謝客，深入研究佛經。常年不懈怠，尤其歸心於《法華經》，用作每日的功課。他感嘆時光飛逝，佛法難聞，想要報答佛恩，弘揚佛經最為重要。因此選取先賢古德的事蹟，從晉宋到元明，編輯了《感通錄》四卷，每卷末尾都附上評論。時間過去了好幾年還沒有完成。辛卯年秋天，因為衰老疲憊而生病，持續了一年。到了壬辰年冬天，連續幾個晚上頻繁地做了奇異的夢，夢見神人催促他刊刻這部書。於是竭盡全力招募工匠，書告成了，病也隨即痊癒。

明朝吳門的陳濟生（Chen Jisheng），字皇士，文莊公的長子。一向努力行善事，凡是古今美好的言論和高尚的行為，沒有不親自輯錄的，幾乎堆滿了屋子。尤其喜愛佛經，每次都組織蓮社，持誦《法華經》，長久而不懈怠。忽然一天晚上夢見一位老者，風度神采古樸奇異，手裡拿著金字《法華經》以及因果事蹟相授。陳濟生高興地跳起來，拜謝並接受了它。天亮后，發現鹿城葛氏所刻的《法華感通錄》，果然記載著陳濟生在遠耀堂流通的事蹟。又有一位朋友用泥金書寫的全部《法華經》來抵押，是同一天發生的事。不久之後又在路上，看見新安李正卿所寫的泥金《法華經》一搭，就購買回來供養，以成就合璧，莊嚴殊勝，觀看的人都嘆爲稀有。這才相信虔誠所感應，佛事因緣，是如此不可思議。陳濟生所著，有《共知錄》、《同善會全錄》以及《香林廣書》等書流傳於世。

明朝譚工部貞默的母親嚴太夫人，主持家務，教育兒子，都很有法度。

【English Translation】 English version: The stakes here are not small. Now that you have returned alive, you should quickly invite six monks of high age and virtue to recite six copies of the 'Lotus Sutra' (Fahua Jing) to eliminate your sins. He was then ordered to be released, and Yuan finally woke up. The next day, he invited monks to recite the sutras according to the number. Until now, on the first day of each month, he always insists on reciting sutras and repentance, even if he is very busy.

Ge Wan (Ge Wan) of the Ming Dynasty, styled Shiping, was from Kunshan. He sincerely studied the Dao, closed his doors to guests, and deeply researched Buddhist scriptures. He was diligent year after year, especially devoted to the 'Lotus Sutra' (Fahua Jing), using it as his daily practice. He lamented the fleeting time and the difficulty of hearing the Dharma, wanting to repay the Buddha's grace, and considered propagating the sutra to be the most important thing. Therefore, he selected the deeds of virtuous predecessors from the Jin, Song, Yuan, and Ming dynasties, and compiled 'Records of Spiritual Response' (Gantong Lu) in four volumes, each with a commentary at the end. Several years passed without completion. In the autumn of the Xinmao year, he fell ill due to old age and fatigue, lasting for a year. In the winter of the Ren辰 year, he frequently had strange dreams for several nights, seeing divine beings urging him to publish this book. So he tried his best to recruit craftsmen, and when the book was completed, his illness was immediately cured.

Chen Jisheng (Chen Jisheng) of Wumen in the Ming Dynasty, styled Huangshi, was the eldest son of Duke Wenzhuang. He always worked hard to do good deeds, and personally compiled all the good words and noble deeds of ancient and modern times, almost filling the house. He especially loved Buddhist scriptures, and every time he organized a Lotus Society (Lianshe) to recite the 'Lotus Sutra' (Fahua Jing), persevering for a long time. Suddenly one night, he dreamed of an old man with an ancient and extraordinary demeanor, holding a golden-lettered 'Lotus Sutra' (Fahua Jing) and stories of karma and consequences to impart to him. Chen Jisheng jumped up with joy, bowed and accepted it. At dawn, he found that the 'Records of Spiritual Response of the Lotus Sutra' (Fahua Gantong Lu) engraved by Ge of Lucheng, indeed recorded the deeds of Chen Jisheng circulating it in Yuanyao Hall. Another friend came to pawn a complete set of the 'Lotus Sutra' (Fahua Jing) written in gold mud, which happened on the same day. Soon after, he saw a bundle of the 'Lotus Sutra' (Fahua Jing) written in gold mud by Li Zhengqing of Xin'an on the road, and bought it back for worship, to complete the union, which was solemn and wonderful. Those who saw it sighed that it was rare. Only then did he believe that sincere devotion was responded to, and the karmic conditions of Buddhist affairs were so inconceivable. Chen Jisheng's works include 'Records of Common Knowledge' (Gongzhi Lu), 'Complete Records of the Society for Shared Goodness' (Tongshanhui Quanlu), and 'Extensive Writings of Xianglin' (Xianglin Guangshu), which are circulated in the world.

The mother of Tan Zhenmo, Minister of Works in the Ming Dynasty, Madam Yan, had proper methods for managing the household and educating her sons.

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。雖夫貴子貴。而布衣蔬食。篤信佛法。尤崇重法華及金剛經。晨夕禮誦。晚歲加持華嚴。日一卷。又能為子婦講解大義。崇禎壬申。示疾。起沐浴更衣禮佛曰。我一生敬佛。果有佛緣。當令遺體不穢。因跏趺合掌而逝。時值暑月七日。顏色含笑如生。香氣時拂。喪次無一飛蠅。見者莫不嘆異。

法華持驗紀卷下(終)

【現代漢語翻譯】 現代漢語譯本：即使是出身高貴的貴族子弟，如果能身穿布衣，食用粗茶淡飯，並虔誠地信仰佛法，尤其崇尚《法華經》（Lotus Sutra）和《金剛經》（Diamond Sutra），早晚都禮拜誦讀，晚年更加持誦《華嚴經》（Avatamsaka Sutra），每日一卷，又能為兒媳講解經中的大義，那麼也是非常值得讚歎的。崇禎壬申年間，此人示現疾病，起身沐浴更衣后禮拜佛，說道：『我一生敬奉佛，如果真有佛緣，應當讓我的遺體保持清凈。』於是結跏趺坐，合掌而逝。當時正值炎熱的夏季，七日之後，面色仍然含笑如生，香氣時時散發，喪事期間沒有一隻蒼蠅。見到的人沒有不驚歎稱奇的。

《法華持驗紀》卷下（終）

【English Translation】 English version: Even if someone is a noble from a distinguished family, if they can wear simple cloth and eat vegetarian meals, sincerely believe in Buddhism, especially venerate the 'Lotus Sutra' (Fahua Jing) and the 'Diamond Sutra' (Jingang Jing), perform morning and evening recitations, and in their later years, add the practice of reciting the 'Avatamsaka Sutra' (Huayan Jing), one scroll per day, and also explain the profound meaning of the scriptures to their daughter-in-law, then they are truly admirable. In the year of Renshen during the Chongzhen era, this person manifested illness. They arose, bathed, changed clothes, and paid homage to the Buddha, saying, 'Throughout my life, I have revered the Buddha. If I truly have a karmic connection with the Buddha, may my remains be kept pure.' Then, they sat in the lotus position, joined their palms, and passed away. It was the hot summer month, and after seven days, their face still held a smile as if alive, and a fragrance emanated from them from time to time. Not a single fly was seen during the funeral. All who witnessed this marveled and praised it.

'Records of Miraculous Verifications of the Lotus Sutra', Scroll 2 (End)

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