X78n1542_觀音經持驗記
卍新續藏第 78 冊 No. 1542 觀音經持驗記
No. 1542-A 觀世音持驗紀序
觀音大士。佛法之廣大教化主也。過去已成正法明如來。逆來示菩薩相。立大愿。不度盡眾生。誓不成佛。菩薩云者。言覺有情也。菩薩摩訶薩者。言大覺有情也。稱觀世音者。謂觀世間。眾生稱名。悉蒙救㧞離苦。從他機而立名也。又稱觀自在者。謂一身現千手眼。隨類應化。圓融無礙。從自行而立名也。楞嚴云。由我觀聽圓明。故觀音名。遍十方界。能以眼根作耳根佛事。故名觀世音自在無礙。此菩薩具十四無畏．三十二應．諸神通種種。左右彌陀。則為極樂之親臣。顯化娑婆。則為世尊之良弼。楊枝一滴。遍灑大千世界。尤與我東土眾生最有緣。凡至心持其名號及經咒等。隨獲感應。不獨慈雲偏覆南海一隅而已。雖然。眾生當苦難時。輒呼菩薩求救。須思救苦救難之前。有大慈大悲四字在。菩薩不救度眾生。何名菩薩。然不具大慈悲。將視眾生苦難。如秦越人肥瘠。漠焉無關。何肯圖救。眾生徒口菩薩之號。而不能心菩薩之心。則不慈不悲。己先不能自救。況欲感菩薩之慈悲。救其苦難。有是理乎。故人無傾險好殺心。則己之刀山滅矣。人無慘毒心。則己之湯火消矣。人無不忠不孝及淫貪不
【現代漢語翻譯】 現代漢語譯本： 卍新續藏第 78 冊 No. 1542 觀音經持驗記
No. 1542-A 觀世音持驗紀序
觀音大士（Guanyin Dashi，觀音菩薩的尊稱）。是佛法廣大教化的主要倡導者。過去早已成就正法明如來（Zhengfaming Rulai）。爲了救度眾生而示現菩薩的形象。立下宏大的誓願，如果不將所有眾生都度化完畢，誓不成佛。菩薩（Pusa）的意思是覺悟的有情眾生。菩薩摩訶薩（Pusa Mohesa）的意思是大覺悟的有情眾生。被稱為觀世音（Guanshiyin），是因為他觀察世間，眾生只要稱念他的名號，都能得到救助，脫離苦難，這是從他救度眾生的角度來命名的。又被稱為觀自在（Guanzizai），是因為他一身能顯現千手千眼，隨著不同的類別而應化，圓融無礙，這是從他自身修行的角度來命名的。《楞嚴經》（Lengyan Jing）中說：『由於我觀聽圓滿明徹，所以觀音之名，遍佈十方世界。能以眼根作耳根的佛事，所以名為觀世音，自在無礙。』這位菩薩具有十四種無畏、三十二種應化身、各種神通等等。在阿彌陀佛（Amituo Fo）左右，是極樂世界的親近之臣。顯化在娑婆世界（Suo Po Shijie），是世尊的賢良輔弼。用楊枝沾著甘露灑一滴，就能遍灑大千世界。尤其與我們東土的眾生最有緣分。凡是至誠懇切地持念他的名號以及經咒等等，都能立刻獲得感應。不只是慈雲只偏袒覆蓋南海一隅而已。雖然如此，眾生在遭遇苦難的時候，總是呼喚菩薩求救。但必須思考在救苦救難之前，有『大慈大悲』四個字。菩薩如果不救度眾生，怎麼能稱為菩薩呢？然而不具備大慈大悲之心，將看待眾生的苦難，如同秦國人、越國人的肥胖或瘦弱一樣，漠不關心，又怎麼肯設法救助呢？眾生只是口頭上稱念菩薩的名號，而不能心裡想著菩薩的心腸，那麼既不慈悲，自己首先就不能自救，更何況想要感應菩薩的慈悲，來救助自己的苦難，哪有這樣的道理呢？所以人如果沒有傾軋陷害、喜好殺戮的心，那麼自己的刀山地獄也就消滅了。人如果沒有殘忍狠毒的心，那麼自己的湯火地獄也就消滅了。人如果沒有不忠不孝以及淫慾貪婪的心……
【English Translation】 English version: Volume 78, No. 1542 of the Continued Tripitaka in the Wan (卍) Series: Records of Miraculous Verifications of the Guanyin Sutra
No. 1542-A Preface to the Records of Miraculous Verifications of Avalokiteśvara
Avalokiteśvara Bodhisattva (Guanyin Dashi) is the principal leader of the vast teachings of the Buddha Dharma. In the past, he had already attained Buddhahood as the Tathagata of Right Dharma Illumination (Zhengfaming Rulai). Reversing the course, he manifested as a Bodhisattva, making a great vow: 'I vow not to attain Buddhahood until I have delivered all sentient beings.' The term 'Bodhisattva' (Pusa) means 'an enlightened sentient being.' 'Bodhisattva-Mahasattva' (Pusa Mohesa) means 'a greatly enlightened sentient being.' He is called Avalokiteśvara (Guanshiyin) because he observes the world, and all sentient beings who call upon his name are rescued from suffering. This name is established from the perspective of his saving others. He is also called Avalokiteśvara the Sovereign (Guanzizai) because he manifests a thousand hands and eyes in one body, responding and transforming according to different categories, perfectly harmonized and without obstruction. This name is established from the perspective of his own practice. The Surangama Sutra (Lengyan Jing) says: 'Because my observation and listening are perfectly clear and bright, the name of Avalokiteśvara pervades the ten directions. He can use the root of the eye to perform the Buddha's work of the ear, hence the name Avalokiteśvara, free and unobstructed.' This Bodhisattva possesses fourteen fearlessnesses, thirty-two response bodies, various supernatural powers, and so on. He attends to Amitabha Buddha (Amituo Fo) on the left and right, being a close attendant of the Pure Land of Ultimate Bliss. Manifesting in the Saha world (Suo Po Shijie), he is the virtuous assistant of the World-Honored One. A single drop of water from his willow branch can sprinkle the entire great thousand world system. He is especially connected with the sentient beings of our Eastern Land. All who sincerely uphold his name, sutras, mantras, etc., will immediately receive a response. It is not just that his compassionate clouds cover only a corner of the South Sea. However, when sentient beings encounter suffering, they always call upon the Bodhisattva for help. But one must consider that before 'saving from suffering and rescuing from difficulty,' there are the four words 'great compassion and great mercy.' If the Bodhisattva does not save sentient beings, how can he be called a Bodhisattva? However, without great compassion and great mercy, he would view the suffering of sentient beings as the fatness or thinness of the people of Qin or Yue, indifferent and unconcerned. How would he be willing to devise a rescue? Sentient beings merely recite the name of the Bodhisattva with their mouths, but cannot think with the Bodhisattva's heart. Then, being neither compassionate nor merciful, they cannot save themselves first, let alone hope to receive the Bodhisattva's compassion and mercy to rescue them from their suffering. How can there be such a principle? Therefore, if a person has no treacherous or murderous heart, then their mountain of knives hell will be extinguished. If a person has no cruel or venomous heart, then their hell of boiling water and fire will be extinguished. If a person has no unfaithful, unfilial, or lustful and greedy heart...
廉貞心。則己之地獄枯竭矣。人無慳吝嫉妒心。則餓鬼之火息。無傲狠驕慢心。則修羅之惡調。無頑悍不靈心。則畜生之途遠矣。大悲咒云。唯除不善。除不至誠。則誦持之需善與誠可知。篤哉。唐別駕之言也。曰。凡䖍奉觀音者。其人必深信因果。生平不與惡事為緣。所以惡報可滅。吾恐世之人。徒知求救苦難。而不求諸慈悲之心。一有不驗。遂曰。大士弗予應。是豈大士之感應。果虛而無徴也哉。故編成。而書此意。以為之序。庶使世人誦持觀音共聞之。
順治己亥夏杪。荊溪凈業弟子周克復齋沐撰
No. 1542-B 勸流通觀音持驗引
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
【現代漢語翻譯】 現代漢語譯本：
廉貞之心消失，那麼自身的地獄之苦也就枯竭了。人如果沒有慳吝和嫉妒之心，那麼餓鬼道的火焰就會熄滅。如果沒有傲慢、兇狠、驕縱之心，那麼阿修羅道的惡劣境況就會調和。如果沒有頑固、愚鈍之心，那麼畜生道的路途就會遠離。大悲咒說：『唯獨排除不善，排除不至誠。』那麼誦持大悲咒需要善良和真誠，這是可以知道的。唐朝別駕所說的話真是精闢啊！他說：『凡是虔誠奉觀音菩薩的人，這個人必定深信因果，一生不與惡事結緣，所以惡報可以消滅。我擔心世上的人，只知道求觀音菩薩救苦救難，而不從慈悲之心上下功夫。一旦有不應驗的，就說：『觀音大士不給我回應。』難道觀音大士的感應，真的是虛假而沒有徵兆的嗎？』所以編成此書，並寫下這些話作為序言，希望世人誦持觀音菩薩的名號，共同聽聞這些道理。
順治己亥年夏末，荊溪凈業弟子周克復齋戒沐浴后撰寫。
《勸流通觀音持驗引》
經典所在之處，流通就屬於善緣，福報無量。所以古語說：『能夠以大乘佛法傳給一個人，就相當於做了十件善事；傳給十個人，就相當於做了一百件善事；傳給大貴人、大豪傑、大有力量的人，就相當於做了一千件善事；重新刊印廣泛傳播的人，就相當於做了一萬件善事。』更何況凈土法門，超脫生死輪迴，永遠不會退轉，直到成佛為止。這是勸一個人修凈土，就是成就一個眾生作佛啊！凡是成佛的人，必定度化無量眾生，他們所度化的眾生，都是由我而開始的，其福報，實在不可窮盡。所以想要勸一切見到的人、聽到的人，廣大他們的心量，以佛的心為心，使人人知曉，而都往生凈土。龍舒居士所說的話，自然應該深信不疑。至於《法華經》、《華嚴經》這兩部經，更是佛所說妙法中的最上乘。觀音大士（Avalokiteśvara），普度世間，無處不顯現。以往賢人感應的事蹟，歷歷在目，各自為...
【English Translation】 English version:
When the mind of stinginess disappears, one's own suffering in hell will also be exhausted. If people have no stinginess or jealousy, the flames of the hungry ghost realm will be extinguished. If there is no arrogance, ferocity, or pride, the evil conditions of the Asura realm will be harmonized. If there is no stubbornness or dullness, the path of the animal realm will be far away. The Great Compassion Mantra (Mahā Karuṇā Dhāraṇī) says: 'Only exclude the unkind, exclude the insincere.' Then it can be known that reciting and upholding the Great Compassion Mantra requires kindness and sincerity. How insightful are the words of the Tang Dynasty Prefect! He said: 'All those who devoutly venerate Avalokiteśvara (Guānyīn Púsà), these people must deeply believe in cause and effect, and in their lives, they do not create conditions for evil deeds, so evil retribution can be eliminated. I worry that people in the world only know to seek Avalokiteśvara to save them from suffering and difficulties, but do not put effort into cultivating a compassionate heart. Once there is no response, they say: 'The Great Bodhisattva (Dàshì) does not give me a response.' Could it be that the response of the Great Bodhisattva is truly false and without signs?' Therefore, this book is compiled, and these words are written as a preface, hoping that people in the world will recite the name of Avalokiteśvara and jointly hear these principles.
In the late summer of the year Jihai of the Shunzhi reign, Zhou Kefu, a disciple of Jingxi Pure Land, wrote this after fasting and bathing.
'An Introduction to Encouraging the Circulation of Verifications of Avalokiteśvara's Efficacy'
Wherever the scriptures are, circulation belongs to good karma, and the blessings are immeasurable. Therefore, the saying goes: 'One who can transmit the Mahayana Dharma to one person is equivalent to doing ten good deeds; one who transmits it to ten people is equivalent to doing a hundred good deeds; one who transmits it to great nobles, great heroes, and great powerful people is equivalent to doing a thousand good deeds; one who reprints and widely disseminates it is equivalent to doing ten thousand good deeds.' Moreover, the Pure Land Dharma (Jìngtǔ Fǎmén) transcends the cycle of birth and death, never regressing, until one attains Buddhahood. This is encouraging one person to cultivate Pure Land, which is to help one sentient being become a Buddha! All those who become Buddhas will surely liberate countless sentient beings, and the sentient beings they liberate all start from me, and their blessings are truly inexhaustible. Therefore, I want to encourage all those who see and hear this to broaden their minds, take the mind of the Buddha as their own, so that everyone knows it and is reborn in the Pure Land. The words of Layman Longshu should naturally be deeply believed without doubt. As for the Lotus Sutra (Fǎhuá Jīng) and the Avatamsaka Sutra (Huáyán Jīng), these two sutras are the supreme vehicle among the wonderful dharmas spoken by the Buddha. Avalokiteśvara Bodhisattva universally liberates the world, appearing in every realm. The stories of past virtuous people's responses are clearly evident, each for...
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。但拙刻板在吳門。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。或易新編。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。愿與同人共最之。
同善道人 周克復 敬懇
觀世音經咒持驗紀目錄持驗序一首勸引一首持驗紀題標經咒大悲陀羅尼白衣大悲五印心陀羅尼禮觀音文辨訛語三則持驗紀題標上晉釋竺法義晉釋竺法紀晉釋開達晉釋慧䖍晉釋法洪晉釋法智晉釋道泰晉釋洪滿晉竺長舒晉王珉晉呂竦晉寶傳晉劉度晉徐榮晉張崇晉南宮子敖晉富平令欒荀晉潘道秀晉梁州司馬郭宣秦尚書徐義秦畢覽宋文帝宋釋求那䟦陀羅宋釋曇無竭宋釋竺惠慶宋釋道冏宋釋曇和宋釋曇穎宋孫道德宋太守
【現代漢語翻譯】 現代漢語譯本：
纂集這些事蹟，是爲了勸勉大家精進修行。這確實是如鈴鐸般警醒，如津樑般引導，是最方便的法門。戊戌年秋，我編輯了《金剛持驗記》，已經有了流通的小引。現在，我恭敬地懇請各位同仁，將刻印《凈土持驗記》、《法華持驗記》、《華嚴持驗記》、《觀音持驗記》等書，蒐集各種記載，考證古今事例。我頗費了一番心血，希望能將這份皈依之心流傳不朽。但因為刻板在吳門，未能廣泛傳播到其他省份。既然我們都希望往生莊嚴的佛國凈土，怎麼能缺少流通佛法的殊勝功德呢？再次懇告當世的善男信女，如果能見到這些書，請不要吝惜，廣為刻印施捨，或者按照原本，或者重新編纂。對於你們所見所聞，有關持驗的事蹟，更希望你們能繼續蒐集補充。一句讚揚，就是一句護持善根；一念鼓動，就是一念消弭罪業。以此來延續佛的智慧命脈，自利利他。所謂護法諸神，既護持佛法，自然也會護持弘揚佛法的人。這一點是絕對不會有差錯的。過去有賢者繪製劈窠圖，勸人唸佛，後來因為他人唸佛，多人往生凈土，於是將功勞歸於施圖之人，他也因此得以往生凈土。法佈施的功德，真是不可思議啊！希望與各位同仁共同成就此事。
同善道人 周克復 敬懇
《觀世音經咒持驗紀》目錄：持驗序一篇，勸引一篇，持驗紀題標。經咒：大悲陀羅尼，白衣大悲，五印心陀羅尼，禮觀音文辨訛語三則。持驗紀題標上。晉釋竺法義（東晉時期僧人），晉釋竺法紀（東晉時期僧人），晉釋開達（東晉時期僧人），晉釋慧虔（東晉時期僧人），晉釋法洪（東晉時期僧人），晉釋法智（東晉時期僧人），晉釋道泰（東晉時期僧人），晉釋洪滿（東晉時期僧人），晉竺長舒（東晉時期僧人），晉王珉（東晉時期官員），晉呂竦（東晉時期官員），晉寶傳（東晉時期人物），晉劉度（東晉時期人物），晉徐榮（東晉時期人物），晉張崇（東晉時期人物），晉南宮子敖（東晉時期人物），晉富平令欒荀（東晉時期官員），晉潘道秀（東晉時期人物），晉梁州司馬郭宣（東晉時期官員），秦尚書徐義（秦朝官員），秦畢覽（秦朝人物），宋文帝（南朝宋皇帝），宋釋求那跋陀羅（南朝宋時期僧人），宋釋曇無竭（南朝宋時期僧人），宋釋竺惠慶（南朝宋時期僧人），宋釋道冏（南朝宋時期僧人），宋釋曇和（南朝宋時期僧人），宋釋曇穎（南朝宋時期僧人），宋孫道德（南朝宋時期人物），宋太守（南朝宋時期官員）
【English Translation】 English version:
Compiling these accounts is to encourage diligent practice. This is indeed like a bell, awakening; like a ferry, guiding; it is the most expedient Dharma gate. In the autumn of the year Wuxu, I compiled the 'Records of Miraculous Verifications of Vajra (Jingang)' and already had a small preface for circulation. Now, I respectfully implore all colleagues to engrave and publish the 'Records of Miraculous Verifications of Pure Land (Jingtu)', 'Records of Miraculous Verifications of Lotus Sutra (Fahua)', 'Records of Miraculous Verifications of Avatamsaka Sutra (Huayan)', 'Records of Miraculous Verifications of Avalokitesvara (Guanyin)', etc., collecting various records and verifying events from ancient and modern times. I have put in a lot of effort, hoping to make this heart of refuge immortal. However, because the printing blocks are in Wumen, they cannot be widely spread to other provinces. Since we all hope to be reborn in the adorned Buddha lands, how can we lack the excellent merit of circulating the Dharma? I once again implore the virtuous men and women of this era, if you can see these books, please do not be stingy, widely engrave and donate them, either according to the original or re-edit them. For what you have seen and heard, regarding accounts of miraculous verifications, I especially hope that you can continue to collect and supplement them. One sentence of praise is one sentence of protecting good roots; one thought of encouragement is one thought of eliminating karmic obstacles. By this, we can continue the Buddha's wisdom life, benefiting ourselves and others. The so-called Dharma-protecting deities, since they protect the Dharma, will naturally protect those who propagate the Dharma. This is absolutely certain. In the past, a virtuous person drew a 'Pike Ke Tu' (a type of picture) to encourage people to recite the Buddha's name. Later, because others recited the Buddha's name, many were reborn in the Pure Land, so the merit was attributed to the person who donated the picture, and he was also able to be reborn in the Pure Land. The merit of Dharma donation is truly inconceivable! I hope to accomplish this with all colleagues.
Respectfully requested by Fellow Practitioner of the Good Path, Zhou Kefu.
Table of Contents of 'Records of Miraculous Verifications of Avalokitesvara Sutra and Mantras': One preface of miraculous verifications, one exhortation, title labels of the records of miraculous verifications. Sutras and Mantras: Great Compassion Dharani (Dabei Tuoluoni), White-Robed Great Compassion, Five Seals Heart Dharani, Distinguishing Errors in the Text of Prostrations to Avalokitesvara (Guanyin) in three sections. Title labels of the records of miraculous verifications above. Jin Dynasty (Eastern Jin Dynasty) Monk Zhu Fayi (Zhu Fayi), Jin Dynasty Monk Zhu Faji (Zhu Faji), Jin Dynasty Monk Kai Da (Kai Da), Jin Dynasty Monk Hui Qian (Hui Qian), Jin Dynasty Monk Fa Hong (Fa Hong), Jin Dynasty Monk Fa Zhi (Fa Zhi), Jin Dynasty Monk Dao Tai (Dao Tai), Jin Dynasty Monk Hong Man (Hong Man), Jin Dynasty Zhu Changshu (Zhu Changshu), Jin Dynasty Wang Min (Wang Min), Jin Dynasty Lu Song (Lu Song), Jin Dynasty Bao Chuan (Bao Chuan), Jin Dynasty Liu Du (Liu Du), Jin Dynasty Xu Rong (Xu Rong), Jin Dynasty Zhang Chong (Zhang Chong), Jin Dynasty Nangong Zi'ao (Nangong Zi'ao), Jin Dynasty Magistrate of Fuping Luan Xun (Luan Xun), Jin Dynasty Pan Daoxiu (Pan Daoxiu), Jin Dynasty Guo Xuan, the Sima of Liangzhou (Guo Xuan), Qin Dynasty Minister Xu Yi (Xu Yi), Qin Dynasty Bi Lan (Bi Lan), Song Dynasty Emperor Wen (Emperor Wen), Song Dynasty Monk Gunabhadra (Gunabhadra), Song Dynasty Monk Tanwujie (Tanwujie), Song Dynasty Monk Zhu Huiqing (Zhu Huiqing), Song Dynasty Monk Dao Jiong (Dao Jiong), Song Dynasty Monk Tan He (Tan He), Song Dynasty Monk Tan Ying (Tan Ying), Song Dynasty Sun Daode (Sun Daode), Song Dynasty Prefect (Taishou)
王球宋開府王玄謨宋張興宋朝請卞悅之宋張暢宋參軍伏萬壽宋車母齊彭子喬隊主李儒俊吳人陸暉榮陽高荀史雋魏釋道集魏盧景𥙿東魏孫敬德北周釋慧恭隋揚州僧唐文宗唐釋玄奘唐釋萬回唐釋僧伽唐釋慧日唐釋自覺唐釋道憲唐釋智益唐中書令岑文字唐徐善才唐大理丞董雄唐杜智楷唐許儼唐長沙尉成圭唐司戶王琦唐衡陽士人唐軍典鄭鄰唐歐陽璨唐司倉孟知儉唐李昕唐桃林令朝光祚唐馬郎婦唐張氏南唐李後主觀音持驗紀題標下宋釋遵式宋范文正公宋司獄張慶宋翟楫宋興化尉俞集宋宰相史浩宋楊亮宋賴省幹家童女宋張孝純宋李郡君宋觀音縣君吳氏宋董母李氏宋王氏女宋鄭氏宋倭使等元僧惠恭元學士張蓬山元王玉元陶氏明成祖明僧法程明僧垂髻明吳璋明周廷璋明劉谷賢明林翁明沈見泉祖明進士王應吉明新淦令王立轂明尚書陸五臺明徐明甫明知事焦甲明吳奕德明包憑明尚寶嚴徴明邑令韓弘儒明孝子彭有源明刑科李清明山東癱子明龍子翚妻蕭氏明劉道隆母明朱德貞大清釋行仁大清程伯鱗大清孝廉虞庶顏大清梁元徴大清劉某大清揚璜
No. 1542
觀世音持驗紀上
晉始寧山沙門竺法義
精研眾典。弟子受業常百餘人。咸安二年。感心氣疾。療治不效。積月困殆。義病中常至心存念觀世音。忽夢一人為
【現代漢語翻譯】 王球（Wang Qiu）宋開府，王玄謨（Wang Xuanmo）宋，張興（Zhang Xing）宋，朝請卞悅之（Bian Yuezhi）宋，張暢（Zhang Chang）宋參軍，伏萬壽（Fu Wanshou）宋，車母齊（Chemu Qi）齊，彭子喬（Peng Ziqiao）隊主，李儒俊（Li Rujun），吳人陸暉（Lu Hui），榮陽高荀（Gao Xun），史雋（Shi Jun）魏，釋道集（Shi Daoji）魏，魏盧景（Lu Jing）𥙿，東魏孫敬德（Sun Jingde），北周釋慧恭（Shi Huigong），隋揚州僧，唐文宗，唐釋玄奘（Shi Xuanzang），唐釋萬回（Shi Wanhui），唐釋僧伽（Shi Sengqie），唐釋慧日（Shi Huiri），唐釋自覺（Shi Zijue），唐釋道憲（Shi Daoxian），唐釋智益（Shi Zhiyi），唐中書令岑文字（Cen Wenben），唐徐善才（Xu Shancai），唐大理丞董雄（Dong Xiong），唐杜智楷（Du Zhikai），唐許儼（Xu Yan），唐長沙尉成圭（Cheng Gui），唐司戶王琦（Wang Qi），唐衡陽士人，唐軍典鄭鄰（Zheng Lin），唐歐陽璨（Ouyang Can），唐司倉孟知儉（Meng Zhijian），唐李昕（Li Xin），唐桃林令朝光祚（Zhao Guangzuo），唐馬郎婦，唐張氏，南唐李後主，觀音持驗紀題標下，宋釋遵式（Shi Zunshi），宋范文正公（Fan Wenzhenggong），宋司獄張慶（Zhang Qing），宋翟楫（Zhai Ji），宋興化尉俞集（Yu Ji），宋宰相史浩（Shi Hao），宋楊亮（Yang Liang），宋賴省幹家童女，宋張孝純（Zhang Xiaochun），宋李郡君，宋觀音縣君吳氏，宋董母李氏，宋王氏女，宋鄭氏，宋倭使等，元僧惠恭（Shi Huigong），元學士張蓬山（Zhang Pengshan），元王玉（Wang Yu），元陶氏，明成祖，明僧法程（Shi Facheng），明僧垂髻，明吳璋（Wu Zhang），明周廷璋（Zhou Tingzhang），明劉谷賢（Liu Guxian），明林翁（Lin Weng），明沈見泉祖（Shen Jianquan Zu），明進士王應吉（Wang Yingji），明新淦令王立轂（Wang Ligu），明尚書陸五臺（Lu Wutai），明徐明甫（Xu Mingfu），明知事焦甲（Jiao Jia），明吳奕德（Wu Yide），明包憑（Bao Ping），明尚寶嚴徴（Yan Zheng），明邑令韓弘儒（Han Hongru），明孝子彭有源（Peng Youyuan），明刑科李清（Li Qing），明山東癱子，明龍子翚妻蕭氏，明劉道隆母，明朱德貞，大清釋行仁（Shi Xingren），大清程伯鱗（Cheng Bolin），大清孝廉虞庶顏（Yu Shuyan），大清梁元徴（Liang Yuanzheng），大清劉某，大清揚璜（Yang Huang)
No. 1542
觀世音持驗紀上
晉始寧山沙門竺法義（Zhu Fayi）
精研眾典。弟子受業常百餘人。咸安二年。感心氣疾。療治不效。積月困殆。義病中常至心存念觀世音。忽夢一人為
【English Translation】 Wang Qiu, Song Kaifu; Wang Xuanmo, Song Dynasty; Zhang Xing, Song Dynasty; Bian Yuezhi, Song Dynasty; Zhang Chang, Song Dynasty Military Advisor; Fu Wanshou, Song Dynasty; Chemu Qi, Qi Dynasty; Peng Ziqiao, Team Leader; Li Rujun; Lu Hui from Wu; Gao Xun from Rongyang; Shi Jun, Wei Dynasty; Monk Daoji, Wei Dynasty; Lu Jing, Wei Dynasty; Sun Jingde, Eastern Wei Dynasty; Monk Huigong, Northern Zhou Dynasty; Yangzhou Monk, Sui Dynasty; Emperor Wenzong of Tang; Monk Xuanzang, Tang Dynasty; Monk Wanhui, Tang Dynasty; Monk Sengqie, Tang Dynasty; Monk Huiri, Tang Dynasty; Monk Zijue, Tang Dynasty; Monk Daoxian, Tang Dynasty; Monk Zhiyi, Tang Dynasty; Cen Wenben, Chief Secretary of Tang Dynasty; Xu Shancai, Tang Dynasty; Dong Xiong, Chief Judge of Tang Dynasty; Du Zhikai, Tang Dynasty; Xu Yan, Tang Dynasty; Cheng Gui, Military Officer of Changsha, Tang Dynasty; Wang Qi, Registrar of Tang Dynasty; A Scholar from Hengyang, Tang Dynasty; Zheng Lin, Military Official of Tang Dynasty; Ouyang Can, Tang Dynasty; Meng Zhijian, Storehouse Official of Tang Dynasty; Li Xin, Tang Dynasty; Zhao Guangzuo, Magistrate of Taolin, Tang Dynasty; Wife of Ma Lang; Zhang Shi, Tang Dynasty; Li Houzhu of Southern Tang; Under the title of 'Records of Avalokiteśvara's Miraculous Manifestations'; Monk Zunshi, Song Dynasty; Fan Wenzhenggong, Song Dynasty; Zhang Qing, Prison Warden of Song Dynasty; Zhai Ji, Song Dynasty; Yu Ji, Military Officer of Xinghua, Song Dynasty; Shi Hao, Prime Minister of Song Dynasty; Yang Liang, Song Dynasty; A Maidservant from the Lai Family; Zhang Xiaochun, Song Dynasty; Lady Li; Lady Wu, County Princess of Guanyin, Song Dynasty; Mother Dong Li; Daughter Wang; Zheng Shi, Song Dynasty; Japanese Envoys; Monk Huigong, Yuan Dynasty; Scholar Zhang Pengshan, Yuan Dynasty; Wang Yu, Yuan Dynasty; Tao Shi, Yuan Dynasty; Emperor Chengzu of Ming; Monk Facheng, Ming Dynasty; Monk Chuiji; Wu Zhang, Ming Dynasty; Zhou Tingzhang, Ming Dynasty; Liu Guxian, Ming Dynasty; Lin Weng, Ming Dynasty; Shen Jianquan Zu, Ming Dynasty; Wang Yingji, Jinshi of Ming Dynasty; Wang Ligu, Magistrate of Xingan, Ming Dynasty; Lu Wutai, Minister of Ming Dynasty; Xu Mingfu, Ming Dynasty; Jiao Jia, Official of Ming Dynasty; Wu Yide, Ming Dynasty; Bao Ping, Ming Dynasty; Yan Zheng, Official of Ming Dynasty; Han Hongru, Magistrate of Ming Dynasty; Peng Youyuan, Filial Son of Ming Dynasty; Li Qing, Official of Ming Dynasty; A Paralyzed Man from Shandong, Ming Dynasty; Xiao Shi, Wife of Long Zihui, Ming Dynasty; Mother of Liu Daolong, Ming Dynasty; Zhu Dezhen; Monk Xingren, Qing Dynasty; Cheng Bolin, Qing Dynasty; Yu Shuyan, Qing Dynasty; Liang Yuanzheng, Qing Dynasty; Liu Mou, Qing Dynasty; Yang Huang, Qing Dynasty
No. 1542
Records of Avalokiteśvara's Miraculous Manifestations, Part 1
Monk Zhu Fayi of Shining Mountain, Jin Dynasty
Thoroughly studied various scriptures. He had over a hundred disciples. In the second year of Xian'an, he suffered from a heart ailment. Treatments were ineffective, and he was bedridden for months. During his illness, Yi constantly and sincerely contemplated Avalokiteśvara. Suddenly, he dreamed of a person who...
之破腹。出腸胃洗凈。還納之。寤而病癒。宋尚書令傅亮為紀其事。常云。吾先君與義公游處。每聞說觀音神異。聽者無不肅然信仰。(出太平廣記)
晉沙門竺法純
住持山陰顯義寺。元興中。鼎新寺殿。至他邑買材木。舟經太湖。日暮暴風。波浪如山。純船小水入。危在瞬息。乃一意誦觀世音經。以祈靈祐。俄有大船泛流至前。因共扳舷而上。眾甫度盡。回視向小舟。已覆沒矣。大舟隨波鼓盪。頃刻達岸。時已入夜。行旅久絕。何得此舟。信是菩薩神力所致。(出法苑珠林)
晉釋開達
隆安二年。歲大饑。羌胡日殺人而食。害者不可勝計。達時適登壟采甘草。為羌所執。置一柵中。先在柵十餘人。皆為所啖。達自被執。便默誦觀音經不懈。明日當見殺。及晨。忽有一虎。突逼群羌。奮怒號吼。羌咸駭怖遁走。虎乃嚙柵木成一缺。可容人過。便去。達初見虎嚙柵。謂必見害。既柵穿不入。心疑其異。遂從缺中逃出。夜行晝伏。竟得脫免。(出法苑珠林)
晉釋慧䖍
少出家。戒行精確。義熙中。住山陰嘉祥寺。苦身率眾唸佛。后寢疾。屬想樂邦。誠祈大士。北寺有尼凈嚴。篤行宿著。夜夢大士從西郭門入。輝光照映。幢幡華蓋。七寶莊嚴。尼驚異作禮問。菩薩何往。答曰。
【現代漢語翻譯】 現代漢語譯本： 剖開他的肚子，取出腸胃洗乾淨，再放回去，醒來后病就好了。宋朝尚書令傅亮為此事作了記載。他常說：『我的先父與義公交往，每次聽他說觀音菩薩的神奇事蹟，聽的人沒有不肅然起敬、深信不疑的。』（出自《太平廣記》）
晉朝沙門竺法純（Zhu Fachun） 住持山陰顯義寺。元興年間，重新修繕寺廟殿堂，到其他地方購買木材。船經過太湖時，傍晚遇到暴風，波浪像山一樣高。竺法純的船小，水不斷涌入，情況非常危急。於是他一心誦唸觀世音經，祈求菩薩保佑。不久，有一艘大船漂流到他的船前，他們一起抓住船舷爬了上去。眾人剛一全部轉移到大船上，回頭看原來的小船，已經沉沒了。大船隨著波浪漂盪，很快到達岸邊。當時已經是夜晚，很少有行人，這艘船是從哪裡來的呢？相信是菩薩的神力所致。（出自《法苑珠林》）
晉朝釋開達（Shi Kaida） 隆安二年，發生大饑荒。羌胡每天殺人吃。被殺害的人數不勝數。開達當時正好登上山壟采甘草，被羌人抓住，關在一個柵欄里。柵欄里已經有十幾個人，都被吃掉了。開達自從被抓住后，就默默誦唸觀音經不懈怠。第二天就要被殺的時候，早晨，忽然出現一隻老虎，衝向羌人，憤怒地吼叫。羌人都非常害怕，四處逃散。老虎咬斷柵欄的木頭，形成一個缺口，可以讓人通過，然後離開了。開達最初看到老虎咬柵欄，以為自己肯定要被吃掉。既然柵欄被咬穿老虎卻沒有進來，他心裡覺得奇怪，於是從缺口中逃了出去，晚上趕路白天隱藏，最終得以脫身。（出自《法苑珠林》）
晉朝釋慧䖍（Shi Huiqian） 從小出家，持戒修行非常精嚴。義熙年間，住在山陰嘉祥寺。他刻苦修行，帶領大眾唸佛。後來生病了，心裡想著極樂世界，真誠地祈求觀音大士。北寺有個尼姑叫凈嚴（Jingyan），修行精進，夙有德行。晚上夢見觀音大士從西郭門進來，光輝照耀，有幢幡華蓋，用七寶裝飾得非常莊嚴。尼姑感到驚異，作禮問道：『菩薩要到哪裡去？』觀音大士回答說：
【English Translation】 English version: His abdomen was cut open, his intestines and stomach were taken out and washed clean, then put back in. After waking up, he recovered from his illness. Fu Liang (Fu Liang), the Shangshu Ling (Minister of the Department of State Affairs) of the Song Dynasty, recorded this event. He often said, 'My late father associated with Yi Gong (Yi Gong), and whenever he heard him talk about the miraculous events of Avalokitesvara (Avalokitesvara, Guanyin), the listeners would all be solemn and faithful.' (From Taiping Guangji)
The Jin Dynasty Monk Zhu Fachun (Zhu Fachun) Resided at Xianyi Temple (Xianyi Temple) in Shanyin. During the Yuanxing period, he renovated the temple halls and went to other places to buy timber. When the boat passed through Taihu Lake, a sudden storm arose at dusk, and the waves were like mountains. Zhu Fachun's boat was small, and water kept pouring in, making the situation very dangerous. So he single-mindedly recited the Avalokitesvara Sutra, praying for spiritual blessings. Soon, a large boat drifted to the front of his boat, and they grabbed the gunwale together and climbed aboard. As soon as everyone had transferred to the large boat, they looked back at the small boat, which had already sunk. The large boat drifted with the waves and quickly reached the shore. It was already night, and there were few travelers. Where did this boat come from? It is believed to be due to the divine power of the Bodhisattva. (From Fayuan Zhulin)
The Jin Dynasty Monk Shi Kaida (Shi Kaida) In the second year of the Long'an period, there was a great famine. The Qiang and Hu people killed people and ate them every day. The number of people killed was countless. Kaida happened to be on a mountain ridge collecting licorice when he was captured by the Qiang people and imprisoned in a fence. There were already more than ten people in the fence, all of whom had been eaten. Since Kaida was captured, he had been silently reciting the Avalokitesvara Sutra without懈怠. The next day he was to be killed, but in the morning, a tiger suddenly rushed at the Qiang people, roaring angrily. The Qiang people were all terrified and fled in all directions. The tiger bit through the wooden fence, creating a gap large enough for a person to pass through, and then left. When Kaida first saw the tiger biting the fence, he thought he would surely be eaten. Since the fence was broken but the tiger did not enter, he felt strange and escaped through the gap, traveling at night and hiding during the day, and eventually escaped. (From Fayuan Zhulin)
The Jin Dynasty Monk Shi Huiqian (Shi Huiqian) Became a monk at a young age, and his observance of precepts and practice were very strict. During the Yixi period, he lived in Jiaxiang Temple (Jiaxiang Temple) in Shanyin. He practiced diligently and led the masses in reciting the Buddha's name. Later, he fell ill, and his mind was focused on the Land of Ultimate Bliss, sincerely praying to the Bodhisattva Avalokitesvara. There was a nun named Jingyan (Jingyan) in the North Temple, who was diligent in her practice and had accumulated virtue. At night, she dreamed that the Bodhisattva Avalokitesvara entered through the West Guo Gate, shining brightly, with banners and canopies, decorated with the seven treasures. The nun was surprised and made a bow, asking, 'Where is the Bodhisattva going?' The Bodhisattva Avalokitesvara replied:
往嘉祥迎䖍公耳。是日䖍神色如常。侍者皆聞異香。泊然而化。(出雲棲往生集)
晉沙門法洪
住瓦官寺。義熙十二年。時官禁镕鑄。洪前發心鑄丈六金像。不得已私鑄竟。像猶在模。所司知覺。收洪禁械。洪至心念觀音。每日百遍。忽夢所鑄金像往獄中。以手摩洪頂曰。汝無慮。厄即解矣。其像胸前。方一尺許。銅色猶如焦沸狀。旬日有赦。洪得釋。像即破模自現。(出辨正論)
晉釋法智
初未出家。嘗獨行大澤中。忽遇猛火延燒。四面俱至。自知必死。惟禮誦觀世音名號。俄而火過。澤中草無遺莖。惟智容身處。火不燒及。后為姚興將。從征索虜。偶失馬陷虜圍中。乃隱溝邊荊棘叢中。復念觀世音。心甚勤至。既而虜至。搜覓輒無見者。於是得免。遂矢志舍俗為僧焉。(出冥祥記)
晉常山釋道泰
義熙中嘗夢人告曰。爾壽終四十二矣。泰寤而懼。至是年遇病。自分必盡。悉以衣缽之資分施作福。一友謂曰。吾聞供養六十二億菩薩。與一稱觀世音。福同無異。君何不至心歸依。必可增壽。泰感悟。遂䖍誦四日夜。專精不絕。忽所坐帷下。有光明從戶外而入。見觀音遙立。足趺間金色朗然。泰亟褰帷叩禮。已不復見。驚喜流汗。便覺體輕。所患頓愈。果獲延年。(出觀音
【現代漢語翻譯】 現代漢語譯本：
前往嘉祥迎接䖍公（一位僧人），當天䖍公神色如常，侍者都聞到奇異的香味，然後他安詳地圓寂了。（出自《云棲往生集》） 晉朝沙門法洪（一位僧人）：
住在瓦官寺。義熙十二年，當時官府禁止私自熔鑄金屬。法洪之前發願要鑄造一尊一丈六尺高的金像，不得已私下鑄造。金像還在模具里，官府知道了這件事，逮捕並囚禁了法洪。法洪至誠地念誦觀音菩薩名號，每天唸誦一百遍。忽然夢見所鑄的金像來到獄中，用手摩他的頭頂說：『你不用擔心，災難很快就會解除。』金像胸前，大約一尺見方的地方，銅的顏色像燒焦沸騰的樣子。十天後，朝廷大赦天下，法洪得以釋放。金像隨即破模而出，自行顯現。（出自《辨正論》） 晉朝釋法智（一位僧人）：
最初未出家時，曾經獨自走在大澤中，忽然遇到猛烈的火勢蔓延，四面八方都燒了過來。他自知必死無疑，只能禮拜唸誦觀世音菩薩的名號。不久，火勢過去，大澤中的草木全部燒光，只有法智容身的地方，火沒有燒到。後來他成為姚興的將領，跟隨姚興征討索虜。一次偶然走失了馬匹，陷入敵人的包圍之中，於是躲藏在溝邊的荊棘叢中，再次唸誦觀世音菩薩的名號，心中非常虔誠。不久，敵人來到，四處搜尋卻始終沒有發現他，於是得以脫險。因此發誓捨棄世俗，出家為僧。（出自《冥祥記》） 晉朝常山釋道泰（一位僧人）：
義熙年間，曾經夢見有人告訴他說：『你的壽命到四十二歲就結束了。』道泰醒來後感到害怕。到了這一年，他生病了，自認為必定會死，於是把所有的衣物和缽盂變賣的錢財都分發出去，用來做善事。一位朋友對他說：『我聽說供養六十二億菩薩，與稱念一聲觀世音菩薩的名號，福報相同沒有差別。你為什麼不至誠地歸依觀世音菩薩，必定可以增加壽命。』道泰聽后深受感動，於是虔誠地念誦了四天四夜，專心致志，沒有間斷。忽然，他所坐的帷帳下，有光明從戶外射入，看見觀音菩薩遙遙站立，腳踝處金色光芒明亮。道泰急忙掀開帷帳叩拜，觀音菩薩已經不見了。他驚喜流汗，便覺得身體輕盈，所患的疾病立刻痊癒，果然獲得了延年益壽。（出自《觀音》
【English Translation】 English version:
They went to Jiaxiang to welcome Qian Gong (a monk). On that day, Qian Gong's expression was as usual. The attendants all smelled a strange fragrance, and then he passed away peacefully. (From 'Yunqi's Collection of Rebirth') The Jin Dynasty Monk Fa Hong (a monk):
He lived in Waguan Temple. In the twelfth year of Yixi, the government prohibited private metal casting. Fa Hong had previously vowed to cast a sixteen-foot-tall golden statue, and had no choice but to cast it privately. The statue was still in the mold when the authorities found out and arrested and imprisoned Fa Hong. Fa Hong sincerely recited the name of Avalokiteshvara Bodhisattva, one hundred times every day. Suddenly, he dreamed that the golden statue he had cast came to the prison, touched his head with its hand, and said, 'You don't have to worry, the disaster will soon be resolved.' On the statue's chest, in an area about one foot square, the color of the copper was like scorched and boiling. Ten days later, the court granted a general amnesty, and Fa Hong was released. The statue then broke out of the mold and manifested itself. (From 'Bian Zheng Lun') The Jin Dynasty Monk Shi Fazhi (a monk):
Before he became a monk, he once walked alone in a large swamp. Suddenly, he encountered a fierce fire that spread in all directions. Knowing that he would surely die, he could only prostrate himself and recite the name of Avalokiteshvara. Soon after, the fire passed, and all the grass and trees in the swamp were burned away, except for the place where Fazhi was, which the fire did not reach. Later, he became a general under Yao Xing and followed Yao Xing to conquer the Suolu. Once, he accidentally lost his horse and was surrounded by the enemy, so he hid in the thorns by the ditch and recited the name of Avalokiteshvara again, with great sincerity in his heart. Soon after, the enemy came and searched everywhere but never found him, so he was able to escape. Therefore, he vowed to abandon the secular world and become a monk. (From 'Ming Xiang Ji') The Jin Dynasty Monk Shi Daotai of Changshan (a monk):
During the Yixi period, he once dreamed that someone told him, 'Your life will end at the age of forty-two.' Daotai woke up and was afraid. In that year, he fell ill and believed that he would surely die, so he distributed all his clothes and alms bowl money to do good deeds. A friend said to him, 'I have heard that making offerings to sixty-two billion Bodhisattvas is the same as reciting the name of Avalokiteshvara once, and the blessings are the same without difference. Why don't you sincerely take refuge in Avalokiteshvara, you will surely be able to increase your lifespan.' Daotai was deeply moved, so he sincerely recited for four days and four nights, with unwavering focus. Suddenly, under the curtain where he was sitting, light shone in from outside the door, and he saw Avalokiteshvara standing in the distance, the golden light between his ankles shining brightly. Daotai hurriedly lifted the curtain and prostrated himself, but Avalokiteshvara had disappeared. He was overjoyed and sweating, and felt his body lighten, and the illness he suffered was immediately cured, and he indeed obtained longevity. (From 'Avalokiteshvara')
感應)
晉沙門洪滿
初在俗時。因染時疾。雙腳攣躄。自念已成廢人。唯旦夕誦唸觀音求度。忽見一僧。執凈瓶前立。滿問曰。師從何來。僧答曰。以汝常相懇。故來耳。汝足患可脫。吾為療之。滿如言求治。但覺膝上如㧞去數寸釘。遂愈。(出善余堂筆乘)
晉竺長舒
本天竺人。專誦觀音經為業。后居吳中。邑遭回祿。比鄰棟宇。相接皆焚。長舒家正屬下風。火勢猛烈。長舒一心念觀世音。倏忽風回火滅。合邑驚異。時有惡少年。訝其靈異。俟風急夜。束薪放火。欲燒燬之。凡四投皆滅。少年始心折其神力。至明叩頭謝過。舒云。我何神力。恒誦觀音經不懈。每有難輒免耳。(出辨正論)
晉瑯玡王珉
無子。妻嘗懇禱觀世音。以求嗣。后珉路行。逢一胡僧。甚敬之。僧曰。我死當為汝子。未幾僧亡。珉妻果有孕。及生。甫能言。即解西域梵音。聰穎過人。器度不凡。即晉尚書王洪明也。小名阿練。敘前生時事。歷歷分明。(出辨正論)
晉呂竦
字茂高。兗州人。寓居始豐縣。縣南有溪。流急岸峭。回曲如縈。又多大石。白日行者。猶懷危懼。竦父嘗行溪中。去家十餘里。日向暮。大風雨。晦暝不復知東西。自分覆溺。唯歸心觀世音。誦唸不息。須臾有火
【現代漢語翻譯】 現代漢語譯本 感應
晉代的沙門洪滿
最初在家時，因為染上時疫，雙腳攣縮不能行走。自己認為已經成了廢人，只有早晚誦唸觀音菩薩，祈求得到救度。忽然看見一個僧人，拿著凈瓶站在面前。洪滿問道：『師父從哪裡來？』僧人回答說：『因為你常常懇切祈求，所以我來了。你的腳病可以治好，我為你治療。』洪滿按照僧人說的請求治療，只覺得膝蓋上好像拔去了幾寸長的釘子，於是痊癒了。（出自《善余堂筆乘》）
晉代的竺長舒（人名）
本是天竺人，專門以誦讀觀音經為事業。後來居住在吳中。城邑遭遇火災，鄰近的房屋，連線著都被焚燬。竺長舒的家正處在下風的位置，火勢猛烈。竺長舒一心念誦觀世音菩薩。忽然間風向轉變，火勢熄滅。全城的人都感到驚異。當時有個惡少年，驚訝于這種靈異現象，等到風大的夜晚，捆紮柴火放火，想要燒燬他的家。總共投了四次火都被熄滅了。這少年才心服其神力，到天亮叩頭謝罪。竺長舒說：『我有什麼神力，只是經常誦讀觀音經不懈怠，每次有災難就能夠免除罷了。』（出自《辨正論》）
晉代的瑯玡王珉（人名）
沒有兒子。他的妻子曾經懇切地向觀世音菩薩祈禱，以求得子嗣。後來王珉在路上行走，遇到一個胡人僧人，非常尊敬他。僧人說：『我死後應當成為你的兒子。』沒過多久僧人去世了，王珉的妻子果然懷孕了。等到孩子出生，剛能說話，就能理解西域的梵語，聰明穎悟超過常人，器宇度量不凡。就是晉代的尚書王洪明（人名），小名叫阿練（小名）。敘述前生的事情，歷歷分明。（出自《辨正論》）
晉代的呂竦（人名）
字茂高，兗州人。居住在始豐縣。縣南邊有條溪流，水流湍急，岸邊陡峭，迴環彎曲如同一條帶子。溪中又有很多大石頭，即使是白天行走的人，仍然心懷畏懼。呂竦的父親曾經走在溪水中，距離家十多里路，太陽快要落山了，遇到大風雨，天色昏暗，不再知道東西方向。自己認為要被水淹死了，只有歸心於觀世音菩薩，誦唸不停。一會兒有火
【English Translation】 English version Response
The Jin Dynasty Shramana (Buddhist monk) Hong Man
Initially, when he was a layman, he contracted a seasonal illness, and both his feet became contracted and crippled. He thought of himself as a disabled person and only recited the name of Avalokiteshvara (Guanyin, the Bodhisattva of Compassion) morning and evening, seeking deliverance. Suddenly, he saw a monk standing before him, holding a clean vase. Hong Man asked, 'Where do you come from, Master?' The monk replied, 'Because you are always so earnest in your requests, I have come. Your foot ailment can be cured; I will treat it for you.' Hong Man followed his instructions and sought treatment, and he felt as if several-inch-long nails were being pulled from his knees, and he was healed. (From 'Bishan Yutang Bicheng')
The Jin Dynasty Zhu Changshu
Originally from Tianzhu (ancient India), he specialized in reciting the Avalokiteshvara Sutra as his practice. Later, he lived in Wuzhong. The town suffered a fire, and the neighboring houses were all burned down. Zhu Changshu's house was directly downwind, and the fire was fierce. Zhu Changshu single-mindedly recited Avalokiteshvara. Suddenly, the wind changed direction, and the fire went out. The whole town was amazed. At that time, there was a wicked youth who was surprised by this miraculous event. Waiting for a night with strong winds, he bundled firewood and set it on fire, intending to burn down his house. All four attempts were extinguished. The youth then submitted to his divine power and kowtowed to apologize the next morning. Zhu Changshu said, 'What divine power do I have? I constantly recite the Avalokiteshvara Sutra without懈怠(xie dai, being remiss), and I am always spared from difficulties.' (From 'Bian Zheng Lun')
The Jin Dynasty Wang Min of Langya
He had no son. His wife once earnestly prayed to Avalokiteshvara to seek an heir. Later, Wang Min was walking on the road and met a Hu (non-Han) monk, whom he greatly respected. The monk said, 'When I die, I should become your son.' Not long after, the monk died, and Wang Min's wife became pregnant. When the child was born, he could understand the Western Regions' Sanskrit as soon as he could speak. He was intelligent and extraordinary, and his demeanor was unusual. He was Wang Hongming, the Shangshu (high-ranking official) of the Jin Dynasty, whose nickname was A'lian. He recounted the events of his previous life with clarity. (From 'Bian Zheng Lun')
The Jin Dynasty Lu Song
Zi (style name) Mao Gao, was from Yanzhou. He lived in Shifeng County. South of the county, there was a stream with rapid currents and steep banks, winding like a ribbon. There were also many large rocks in the stream, and even those who traveled during the day felt fear. Lu Song's father once walked in the stream, more than ten miles from home. As the sun was setting, he encountered a great wind and rain, and the sky was dark, and he no longer knew which direction was east or west. He thought he would drown, and he only turned his heart to Avalokiteshvara, reciting without stopping. After a while, there was fire
光到岸。如人握炬。前後去船十餘步。照見溪中了了。遂得歸家。竦每向人稱述菩薩靈異如此。(出法苑珠林)
晉竇傳
河內人。永和中。并州刺史高昌．冀州刺史呂護。各擁部曲不睦。傳為昌所任用。護遣騎襲擊。被執。同伴七人。共系一獄。鎖械甚嚴。剋日將殺之。沙門支道山。時在護營中。先與傳相識。聞其被禁。往候之。傳謂山曰。今命在頃刻。能相救乎。山曰。若能至心念觀世音。必有感應。傳遂專心默唸。凡三晝夜。鎖械忽自解。傳念同伴桎梏。何忍獨去。復懇菩薩神力普濟。當令俱免。言畢。餘人皆以次解脫。遂乘夜啟戶而出。巡驚莫有覺者。逾城行十餘里。天明。共隱一林中。須臾追者四出。搜覓殆遍。惟傳等所隱畝許地。竟無至者。遂得免難。眾還鄉里。咸敬信奉法。道山後過江。為謝敷具說其事。(出真傳拾遺)
晉劉度
平原聊城人。同邑千餘家。並供奉觀音大士。歲時誦經禮拜。值虜主木末。時此縣屢有逋逃。末大怒。將屠其城。眾並憂懼。度乃潔誠率眾。叩禱觀音前。未幾。末方治事。忽見一物從空中下。繞其所居屋柱。驚視。乃觀音經一卷也。命取讀之。末大歡喜。用省刑戮。於是一城悉得免害。(出冥祥記)
晉徐榮
瑯玡人。嘗至東陽。還
【現代漢語翻譯】 現代漢語譯本 光到岸。如同有人拿著火炬。距離前後的船只有十幾步遠。能清楚地照見溪水中的一切。於是（那人）得以回家。竦經常向人稱讚菩薩的靈異就是這樣。（出自《法苑珠林》)
晉朝 竇傳
竇傳是河內人。永和年間，并州刺史高昌、冀州刺史呂護各自擁兵不和。竇傳被高昌所任用。呂護派騎兵襲擊，竇傳被抓獲。他和七個同伴一起被關在監獄裡，鎖鏈刑具非常嚴厲，定下日期就要處死他們。沙門（出家人）支道山，當時在呂護的軍營中，之前與竇傳相識。聽說他被關押，前去探望他。竇傳對支道山說：『現在我的性命危在旦夕，你能救我嗎？』支道山說：『如果能至誠懇切地念誦觀世音（Avalokitesvara）的名號，必定會有感應。』竇傳於是專心默唸，總共三天三夜。鎖鏈刑具忽然自己解開了。竇傳想到同伴們還帶著腳鐐手銬，怎麼忍心獨自離去。又懇求菩薩的神力普遍救濟，讓他們都能夠免於災難。說完，其餘的人都依次解脫了。於是他們趁著夜色打開門走了出去，巡邏的人驚醒了也沒有人發覺。他們翻過城墻走了十幾里路，天亮了，一起躲藏在一片樹林中。一會兒，追捕的人四處搜尋，幾乎搜遍了所有地方。只有竇傳等人躲藏的那一畝左右的地方，竟然沒有人來。於是他們得以免除災難。眾人回到家鄉，都敬重信奉佛法。支道山後來過江，為謝敷詳細地講述了這件事。（出自《真傳拾遺》)
晉朝 劉度
劉度是平原聊城人。同鄉一千多家，都供奉觀音大士（Avalokitesvara）。每年按時誦經禮拜。正趕上虜主木末（Mumo），當時這個縣經常有人逃亡。木末大怒，將要屠城。眾人都很憂慮害怕。劉度於是以純潔誠懇的心率領眾人，在觀音（Avalokitesvara）像前叩頭祈禱。沒過多久，木末正在處理政事，忽然看見一個東西從空中落下，環繞著他所居住的屋子的柱子。他驚奇地看去，原來是觀音經（Avalokitesvara Sutra）一卷。他命令人拿來讀，木末非常高興，於是減少了刑罰殺戮。因此全城的人都得以免除災禍。（出自《冥祥記》)
晉朝 徐榮
徐榮是瑯玡人。曾經到東陽。
【English Translation】 English version The light reached the shore. It was as if someone was holding a torch. It illuminated the stream clearly for more than ten steps in front of and behind the boat. Thus, (that person) was able to return home. Song often told people that the Bodhisattva's (Bodhisattva) miraculous power was like this. (From Fayuan Zhulin)
Jin Dynasty Dou Chuan
Dou Chuan was from Henan. During the Yonghe period, Gao Chang, the governor of Bingzhou, and Lü Hu, the governor of Jizhou, each controlled their troops and were not on good terms. Dou Chuan was employed by Gao Chang. Lü Hu sent cavalry to attack, and Dou Chuan was captured. He and seven companions were imprisoned together, with severe chains and shackles. They were scheduled to be executed. The monk Zhi Daoshan, who was in Lü Hu's camp at the time, had known Dou Chuan before. Hearing that he was imprisoned, he went to visit him. Dou Chuan said to Zhi Daoshan, 'Now my life is in danger, can you save me?' Zhi Daoshan said, 'If you can sincerely recite the name of Avalokitesvara (Avalokitesvara), there will surely be a response.' Dou Chuan then concentrated on reciting silently for three days and nights. The chains and shackles suddenly unlocked themselves. Dou Chuan thought of his companions still wearing shackles and handcuffs, and how could he bear to leave alone. He again pleaded for the Bodhisattva's (Bodhisattva) divine power to universally save them, so that they could all be spared from disaster. After he finished speaking, the others were all freed in turn. So they opened the door and went out at night, and the patrols were awakened but no one noticed. They crossed the city wall and walked more than ten miles, and at dawn, they hid together in a forest. After a while, the pursuers searched everywhere, almost completely. Only the acre or so of land where Dou Chuan and the others were hiding was not visited by anyone. Thus, they were able to escape the disaster. The people returned to their hometowns and all respected and believed in the Dharma. Zhi Daoshan later crossed the river and told Xie Fu about this in detail. (From Zhenchuan Shiyi)
Jin Dynasty Liu Du
Liu Du was from Liaocheng, Pingyuan. More than a thousand families in the same village all worshiped the Bodhisattva Avalokitesvara (Avalokitesvara). They regularly recited scriptures and worshiped every year. It happened to be the time of the barbarian ruler Mumo (Mumo), and at that time, people often fled from this county. Mumo was furious and was going to massacre the city. The people were all worried and afraid. Liu Du then sincerely led the people to kowtow and pray before the image of Avalokitesvara (Avalokitesvara). Not long after, Mumo was handling government affairs when he suddenly saw something falling from the sky, circling the pillars of the house where he lived. He looked in surprise and saw that it was a scroll of the Avalokitesvara Sutra (Avalokitesvara Sutra). He ordered someone to take it and read it, and Mumo was very happy, so he reduced the punishments and killings. Therefore, the entire city was spared from disaster. (From Mingxiang Ji)
Jin Dynasty Xu Rong
Xu Rong was from Langya. He once went to Dongyang.
經定山。舟人不習水道。誤墮洄洑中。垂欲沉沒。榮無再計。唯急呼觀世音。頃間。如有數十人齊力引船。踴出洄洑。沿江而下。但天色已暝。雨驟風狂。白浪掀天。不知所向。榮置生死於度外。一心誦經不輟。忽望見山頭火光透亮。趨之。逕得達岸。既至即不復見。明旦問浦中人。昨夜山上是何火。眾愕然曰。風雨如此。豈有火耶。乃知為佛力冥祐也。榮后為會稽督護。謝敷嘗聞其說。時與榮同船者沙門支道蘊。亦為傅亮具述之。與榮所說同。(出法苑珠林)
晉張崇
京兆杜陵人。年少奉法。太元中。苻堅既敗。長安百姓望風驚竄。崇時歸晉。為鎮戍所拘。指為游𡨥。崇與同輩五人。手足扭械。埋土坑中。各相去二十步。明日將殺之。崇料必死。唯潔心念觀世音。夜中械忽自破。因得脫走。路經一寺。複稱觀世音名。至心禮拜。取一石祝云。今欲過江東訴晉帝。理此冤。以救妻子。心願獲遂。此石當分為二。崇甫拜。石即分裂。至京師。發白虎樽。具列冤狀。帝乃加宥。已為人所略賣者。詔皆贖為編戶。(出法苑珠林)
晉南宮子敖
始平人。戍新平城。為狒狒虜兒長樂公所破。合城數千人皆被戮。子敖知不可免。但誠心念觀世音。及加害。群刃交下。不能傷。時長樂公親自臨刑。驚問
【現代漢語翻譯】 現代漢語譯本 經定山（地名）。船伕不熟悉水道，錯誤地進入了迴旋的急流中，船幾乎要沉沒。王榮（人名）已經沒有其他辦法，只能緊急呼喊觀世音菩薩（Avalokiteśvara，佛教中一位重要的菩薩，以慈悲著稱）。頃刻之間，好像有幾十個人一起用力拉船，船從急流中涌出，順著江流而下。但是天色已經昏暗，暴雨狂風大作，白色的浪花掀起，不知道該往哪裡去。王榮將生死置之度外，一心誦經不停。忽然望見山頭有火光透亮，便朝著火光駛去，最終得以靠岸。到達岸邊后，火光就不見了。第二天早上問碼頭的人，昨夜山上是什麼火。眾人都驚訝地說，風雨這麼大，怎麼會有火呢？才知道是佛力在暗中保佑。王榮後來擔任會稽督護（官職名）。謝敷（人名）曾經聽他說起這件事。當時與王榮同船的和尚支道蘊（人名），也為傅亮（人名）詳細地講述了這件事，與王榮所說的一樣。（出自《法苑珠林》）
晉朝的張崇（人名）
是京兆杜陵人。年少時就信奉佛法。太元（年號）年間，苻堅（人名）戰敗后，長安（地名）的百姓望風而逃。張崇當時要回晉朝，被鎮守邊境的士兵拘禁，指認為流民。張崇與同伴五人，手腳都被扭上刑具，埋在土坑中，彼此相距二十步。第二天就要被殺。張崇料定必死無疑，只有一心一意地念誦觀世音菩薩的名號。夜裡，刑具忽然自己斷裂，因此得以逃脫。路上經過一座寺廟，又稱念觀世音菩薩的名號，至誠地禮拜，拿起一塊石頭祝願說，『現在想要過江東（地名）去向晉帝（晉朝的皇帝）申訴冤情，以拯救妻子兒女。如果心願能夠實現，這塊石頭應當分為兩半。』張崇剛拜完，石頭就分裂成了兩半。到達京師（地名）后，打開白虎樽（一種容器），詳細地陳述了冤情。皇帝於是加以寬恕，對於已經被別人略賣的人，下詔全部贖回，讓他們成為編戶（正式戶籍）。（出自《法苑珠林》）
晉朝的南宮子敖（人名）
是始平人。在新平城戍守。被狒狒虜兒長樂公（人名）攻破，全城數千人都被殺害。南宮子敖知道無法避免，只是誠心念誦觀世音菩薩的名號。在被加害時，無數刀刃砍下，都不能傷到他。當時長樂公親自監刑，驚奇地詢問。
【English Translation】 English version During a journey through Mount Ding (place name), the boatmen, unfamiliar with the waterways, mistakenly entered a swirling eddy, and the boat was on the verge of sinking. Wang Rong (person's name) had no other recourse but to urgently call upon Avalokiteśvara (a major Bodhisattva in Buddhism, known for compassion). In an instant, it seemed as if dozens of people were working together to pull the boat, and it surged out of the eddy, drifting down the river. However, the sky had already darkened, and a storm raged with wind and rain, white waves rising high, leaving them uncertain of their direction. Wang Rong disregarded life and death, single-mindedly chanting scriptures without ceasing. Suddenly, he saw a bright light shining from the mountain peak, and he steered towards it, eventually reaching the shore. Once ashore, the light disappeared. The next morning, he asked the people at the dock what fire had been on the mountain last night. Everyone was astonished, saying, 'With such wind and rain, how could there be a fire?' Only then did he realize it was the Buddha's power secretly protecting him. Wang Rong later served as the Governor of Kuaiji (official title). Xie Fu (person's name) once heard him tell this story. The monk Zhi Daoyun (person's name), who was on the same boat as Wang Rong, also recounted the story in detail to Fu Liang (person's name), and his account matched Wang Rong's. (From Fayuan Zhulin)
Zhang Chong (person's name) of the Jin Dynasty
Was a native of Duling in Jingzhao. He devoted himself to the Dharma in his youth. During the Taiyuan era (era name), after Fu Jian (person's name) was defeated, the people of Chang'an (place name) fled in panic. Zhang Chong was returning to the Jin Dynasty at the time and was detained by the border guards, who accused him of being a vagrant. Zhang Chong and five companions were shackled hand and foot and buried in a pit, each twenty paces apart. They were to be killed the next day. Zhang Chong, certain of his impending death, wholeheartedly recited the name of Avalokiteśvara. In the middle of the night, the shackles suddenly broke on their own, allowing him to escape. Passing by a temple on the road, he again chanted the name of Avalokiteśvara, sincerely prostrating and praying. He picked up a stone and vowed, 'Now I wish to cross the Jiangdong (place name) to appeal to the Jin Emperor (the emperor of the Jin Dynasty) to redress my grievances and save my wife and children. If my wish is fulfilled, this stone shall split in two.' As soon as Zhang Chong finished praying, the stone split in two. Upon arriving in the capital (place name), he opened the Baihu Zun (a type of container) and detailed his grievances. The emperor then granted him leniency, and those who had been sold into slavery were all redeemed and registered as official households. (From Fayuan Zhulin)
Nangong Ziao (person's name) of the Jin Dynasty
Was a native of Shiping. He was stationed at Xinping City and was defeated by the barbarian child Changlegong (person's name). Thousands of people in the city were slaughtered. Nangong Ziao, knowing that he could not escape, sincerely recited the name of Avalokiteśvara. When he was about to be harmed, countless blades struck him, but could not injure him. At that time, Changlegong personally supervised the execution and asked in surprise.
之。子敖亦不知所以。因問。汝有何能。子敖聊且答曰。能作馬鞍。遂得原釋。自後造小像。貯以香函。晨昏焚香頂禮焉。(出冥祥記)
晉富平令欒荀
少奉佛法。嘗從征盧循。值小失利。戰舫遭火殆盡。賊眾交逼。正在中江。風浪駭異。荀惶懼。自分必死。誦唸觀世音名號。忽見江中有一人挺然孤立。腰與水齊。荀心知祈念有感。乃躍水就之。身既浮涌。足如履地。已而大軍遣船接應敗者。遂得濟。(出冥祥記)
晉吳郡潘道秀
年二十餘。從軍北征。戰敗。被掠異域。經賣數處作奴。欲歸不得。素信佛法。危難中恒持念觀世音。每於夢寐。輒見菩薩在前。后乘隙南奔。至窮山中。迷不知道。空際忽現真形。如今行像。指示歸路。潘作禮竟。倏失所在。遂得還本國。后精進彌篤。年六十令終。(出冥祥記)
晉太原郭宣
義熙四年。為梁州刺史楊思平司馬。楊以事害范元之等下獄。宣亦同被桎梏。唯一心歸向觀世音。晝夜敬念菩薩名號。一夕將眠時。忽睹菩薩現形。光明照獄。因叩頭懇禱。久之乃沒。未幾。宣獨蒙恩赦。乃繪所見慈容。並立精舍。供養終其身。(出觀音感應)
秦徐義
高陸人。少信法。為符堅尚書。堅末。兵革蜂起。賊獲義。將加害。乃埋
{ "translations": [ "之。子敖也不明白其中的原因，於是問道：『你有什麼才能？』子敖隨便回答說：『能製作馬鞍。』 於是得以被釋放。自那以後，他製作了小佛像，用香函盛放，早晚焚香頂禮。（出自《冥祥記》）", "", "晉朝的富平縣令欒荀（Luan Xun），", "年輕時就信奉佛法。曾經跟隨軍隊征討盧循（Lu Xun）。遇到小小的失利，戰船被火燒燬殆盡，敵軍重重逼近。當時正在江中，風浪驚險異常。欒荀非常惶恐，自認為必死無疑，於是誦唸觀世音（Guan Shi Yin，Avalokiteśvara）的名號。忽然看見江中有一個人挺拔地孤立著，腰部與水面齊平。欒荀心裡知道祈禱有了感應，就跳入水中靠近那個人。身體既能浮起來，腳也像踩在地上一樣。不久，大部隊派遣船隻接應戰敗的人，於是得以渡過江。（出自《冥祥記》）", "", "晉朝吳郡的潘道秀（Pan Daoxiu），", "二十多歲時，跟隨軍隊北征，戰敗被俘，被賣到異國他鄉多處做奴隸，想要回國卻不能。他平時就信奉佛法，在危難中經常持念觀世音（Guan Shi Yin，Avalokiteśvara）的名號。每次在夢中，總是看見菩薩（Pusa，Bodhisattva）在前面。後來他找機會向南逃跑，到了深山中，迷失了道路。天空中忽然顯現出菩薩的真身，就像現在所畫的菩薩像一樣，指示他回家的路。潘道秀行禮完畢，菩薩忽然消失不見，於是得以回到自己的國家。後來他更加精進修行，六十歲時去世。（出自《冥祥記》）", "", "晉朝太原的郭宣（Guo Xuan），", "義熙四年，擔任梁州刺史楊思平（Yang Siping）的司馬。楊思平因為某些事情陷害范元之（Fan Yuanzhi）等人入獄，郭宣也被一同戴上刑具。他一心歸向觀世音（Guan Shi Yin，Avalokiteśvara），日夜恭敬地念誦菩薩（Pusa，Bodhisattva）的名號。一天晚上將要睡覺的時候，忽然看見菩薩顯現出身形，光明照亮了監獄。於是叩頭懇切祈禱，很久之後菩薩消失了。沒過多久，只有郭宣蒙受恩赦。於是他畫下所見菩薩的慈容，並建立精舍，供養菩薩直到去世。（出自《觀音感應》）", "", "秦朝的徐義（Xu Yi），", "是高陸人，年輕時就信奉佛法，擔任符堅（Fu Jian）的尚書。符堅末年，戰亂蜂起，徐義被賊人抓獲，將要殺害他，於是把他埋" ], "english_translations": [ 'Zi Ao also did not know the reason. So he asked, \'What skills do you have?\' Zi Ao casually replied, \'I can make saddles.\' Thus, he was released. From then on, he made small statues, stored them in fragrant boxes, and burned incense to worship them morning and evening. (From \'Records of Mysterious Retribution\')', '', 'Luan Xun, the magistrate of Fuping County in the Jin Dynasty,', 'believed in Buddhism from a young age. He once followed the army to fight against Lu Xun. Encountering a minor defeat, the warship was almost completely destroyed by fire, and the enemy forces pressed in closely. Being in the middle of the river, the wind and waves were terrifying. Luan Xun was very frightened and resigned himself to death, so he chanted the name of Avalokiteśvara (Guan Shi Yin). Suddenly, he saw a person standing alone in the river, with his waist level with the water. Luan Xun knew in his heart that his prayer had been answered, so he jumped into the water to approach that person. His body floated, and his feet felt like they were on the ground. Soon after, the main force sent ships to rescue the defeated, and he was able to cross the river. (From \'Records of Mysterious Retribution\')', '', 'Pan Daoxiu of Wujun in the Jin Dynasty,', 'was in his twenties when he followed the army on a northern expedition. He was defeated and captured, and sold as a slave in various foreign lands. He wanted to return home but could not. He usually believed in Buddhism, and in times of danger, he constantly chanted the name of Avalokiteśvara (Guan Shi Yin). Every time in his dreams, he would see the Bodhisattva (Pusa) in front of him. Later, he seized an opportunity to flee south, reaching a remote mountain where he lost his way. Suddenly, the true form of the Bodhisattva appeared in the sky, like the painted images of the Bodhisattva today, indicating the way home. Pan Daoxiu paid his respects, and the Bodhisattva suddenly disappeared, so he was able to return to his country. Later, he became even more diligent in his practice, and passed away at the age of sixty. (From \'Records of Mysterious Retribution\')', '', 'Guo Xuan of Taiyuan in the Jin Dynasty,', 'in the fourth year of Yixi, served as the Sima of Yang Siping, the governor of Liangzhou. Yang Siping framed Fan Yuanzhi and others for certain matters, and they were imprisoned. Guo Xuan was also shackled together. He wholeheartedly turned to Avalokiteśvara (Guan Shi Yin), respectfully chanting the name of the Bodhisattva (Pusa) day and night. One night, as he was about to sleep, he suddenly saw the Bodhisattva appear, with light illuminating the prison. So he kowtowed and prayed earnestly, and after a long time, the Bodhisattva disappeared. Not long after, only Guo Xuan was granted amnesty. So he painted the compassionate face of the Bodhisattva he had seen, and built a monastery to worship the Bodhisattva until his death. (From \'Kuan Yin\'s Responses\')', '', 'Xu Yi of the Qin Dynasty,', 'was from Gaolu. He believed in Buddhism from a young age and served as a minister for Fu Jian. At the end of Fu Jian\'s reign, wars broke out everywhere. Xu Yi was captured by bandits, who were going to kill him, so they buried him' ] }
其兩足。編髮于樹。義夜中專念觀世音。有頃。夢一人謂曰。今事亟矣。尚暇眠耶。義驚覺。見守防者並疲而寢。乃試自奮動。手．發忽解。足亦得脫。亟遁去。行百餘步。隱叢草中。追者馳至。火炬星陳。竟無見者。天明賊散。歸投鄴寺。乃免。(出冥祥記)
秦畢覽
東平人。素崇事觀音。后隨慕容垂北征。沒虜。單騎奔竄。虜追將及。覽至誠持念菩薩名號。卒得脫免。因入深山。迷惑失道。又專心歸向。中夜見一僧。法服持錫。示以途徑。乃得還家。(出冥祥記)
宋文帝
御膳烹雞子。忽聞鼎中群呼觀世音菩薩。悽愴之甚。監宰以聞帝。遣驗之。果然。嘆曰。吾不知佛道神力乃能若是。敕自今不得用雞子。(出感應篇傳)
宋釋求那䟦陀羅
罽賓國王族也。深入三藏。博通大乘。元嘉中東遊。居金陵祇園寺。南譙王義宣等。咸師事之。王集義學沙門七百餘。欲講華嚴經。師以未通華言。深懷愧嘆。因朝夕禮懺。䖍禱觀音。以求冥應。忽夜夢神人執劍。持一人首為易之。豁然便覺。自後華言無不通曉。遂講說至十數遍。聽者傾服。文帝嘗問師曰。朕欲持戒不殺。而身主國政。不獲從愿。奈何。師曰。帝王所修。與匹夫異。匹夫身賤名微。須苦志克己。帝王以四海為家。萬
【現代漢語翻譯】 現代漢語譯本 其兩足被鎖。頭髮被編起來綁在樹上。義在夜裡專心念誦觀世音（Avalokiteśvara，菩薩名號）。過了一會兒，夢見一個人對他說：『現在事情緊急了，還睡得著嗎？』義驚醒，看見看守的人都疲憊地睡著了。於是試著掙扎，手和頭髮忽然解開，腳也得以脫身。趕緊逃走。走了百多步，藏在草叢中。追趕的人拿著火把，像星星一樣排列著，竟然沒有看見他。天亮后，盜賊散去，他回到鄴寺，才得以倖免。（出自《冥祥記》）
秦畢覽（Qin Bilan，人名）
東平人。一向崇信觀音（Avalokiteśvara，菩薩名號）。後來跟隨慕容垂（Murong Chui，人名）北征，被敵人俘虜。他單人匹馬奔逃。敵人追趕將要趕上時，畢覽至誠地持念菩薩名號，最終得以脫身。因此進入深山，迷路了。又專心歸向觀音。半夜看見一個僧人，穿著法衣，拿著錫杖，給他指明道路，於是得以回家。（出自《冥祥記》）
宋文帝（Emperor Wen of Song，皇帝名號）
御膳房烹煮雞蛋。忽然聽見鍋里一起呼喊『觀世音菩薩（Avalokiteśvara Bodhisattva，菩薩名號）』，聲音非常悽慘。主管的廚師稟告了皇帝。皇帝派人去驗證，果然如此。感嘆道：『我不知道佛道的神力竟然能到這種地步。』下令從今以後不得用雞蛋。（出自《感應篇傳》）
宋釋求那跋陀羅（Gunabhadra，人名）
是罽賓國（Kashmir，古國名）的王族。深入研究三藏（Tripitaka，佛教經典），廣泛通曉大乘佛法（Mahayana，佛教宗派）。元嘉年間來到東方遊歷，住在金陵（Jinling，地名）祇園寺（Jetavana Monastery，寺廟名）。南譙王義宣（Prince Yixuan of Nanqiao，人名）等人，都尊他為老師。義宣召集了七百多名精通義學的沙門（Shramana，出家人的稱謂），想要講解《華嚴經》（Avatamsaka Sutra，佛教經典）。求那跋陀羅因為不精通漢語，深感慚愧。因此早晚禮拜懺悔，虔誠祈禱觀音（Avalokiteśvara，菩薩名號），以求得到冥冥中的感應。忽然夜裡夢見神人拿著劍，拿著一個人的頭來替換他的頭，一下子就明白了。自此以後，漢語沒有不通曉的。於是講解了十多遍，聽的人都傾心佩服。文帝（Emperor Wen，皇帝名號）曾經問他：『朕想要持戒不殺生，但是身為一國之主，不能如願，怎麼辦？』求那跋陀羅說：『帝王所修行的，與普通人不同。普通人身份低賤，名聲微小，必須刻苦約束自己。帝王以四海為家，萬
【English Translation】 English version His two feet were locked. His hair was braided and tied to a tree. Yi single-mindedly recited the name of Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva) in the night. After a while, he dreamed of a person who said to him, 'The matter is urgent now, are you still sleeping?' Yi woke up in surprise and saw that the guards were all tired and asleep. So he tried to struggle, and his hands and hair suddenly came loose, and his feet were also freed. He quickly fled. After walking more than a hundred steps, he hid in the bushes. The pursuers arrived with torches, arranged like stars, but they did not see him. At dawn, the thieves dispersed, and he returned to Ye Temple, and was spared. (From 'Stories of Mysterious Retribution')
Qin Bilan (Qin Bilan, a personal name)
A person from Dongping. He always revered Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva). Later, he followed Murong Chui (Murong Chui, a personal name) on a northern expedition and was captured by the enemy. He fled alone on horseback. As the enemy was about to catch up, Bilan sincerely recited the name of the Bodhisattva, and finally escaped. Therefore, he entered the deep mountains and got lost. He also wholeheartedly turned to Avalokiteśvara. In the middle of the night, he saw a monk, wearing monastic robes and holding a staff, who showed him the way, and so he was able to return home. (From 'Stories of Mysterious Retribution')
Emperor Wen of Song (Emperor Wen of Song, name of an emperor)
The imperial kitchen was cooking chicken eggs. Suddenly, they heard a chorus of 'Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, name of a Bodhisattva)' from the pot, the sound was very miserable. The chief cook reported it to the emperor. The emperor sent someone to verify it, and it was indeed so. He sighed and said, 'I did not know that the divine power of Buddhism could be like this.' He ordered that chicken eggs should not be used from now on. (From 'Stories of Response')
Gunabhadra (Gunabhadra, a personal name)
He was a member of the royal family of Kashmir (Kashmir, an ancient country). He deeply studied the Tripitaka (Tripitaka, Buddhist scriptures) and was widely versed in Mahayana Buddhism (Mahayana, a Buddhist school). During the Yuanjia period, he traveled east and lived in Jetavana Monastery (Jetavana Monastery, name of a temple) in Jinling (Jinling, a place name). Prince Yixuan of Nanqiao (Prince Yixuan of Nanqiao, a personal name) and others all respected him as their teacher. Yixuan gathered more than seven hundred Shramanas (Shramana, a term for ordained monks) who were proficient in Buddhist doctrine, wanting to lecture on the Avatamsaka Sutra (Avatamsaka Sutra, a Buddhist scripture). Gunabhadra was deeply ashamed because he was not proficient in Chinese. Therefore, he repented morning and evening, and devoutly prayed to Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva) to seek a response in the dark. Suddenly, in a dream at night, a divine person holding a sword took a person's head to replace his head, and he suddenly understood. From then on, there was nothing he did not understand in Chinese. So he lectured on it more than ten times, and the listeners were all impressed. Emperor Wen (Emperor Wen, name of an emperor) once asked him, 'I want to observe the precepts and not kill, but as the ruler of a country, I cannot fulfill my wish, what should I do?' Gunabhadra said, 'What emperors cultivate is different from ordinary people. Ordinary people are of low status and have little reputation, and must restrain themselves diligently. Emperors take the whole world as their home, and ten thousand
民為子。出一嘉言。則士庶咸悅。布一善政。則人神以和。刑不夭命。役不勞力。則風雨時。寒暑調。百穀茂。如此持齋。齋亦大矣。如此不殺。戒亦至矣。安在減一時之膳。全一物之命。而後為弘濟耶。帝撫幾稱善。敕有司供養。舉國宗奉焉。(出高僧傳)
宋元嘉初黃龍沙門曇無竭
誦觀世音經。凈修苦行。與徒屬二十五人。遠朝佛國。備經艱險。將達天竺舍衛。路逢山像一群。竭誦經稱名歸命。有獅子從林出。群像奔逸。又有野牛。鳴吼而至。將欲加害。竭復歸命如初。忽見大鷲飛來。牛亦驚走。(出法苑珠林)
宋沙門竺惠慶
廣陵人。經行修明。元嘉十二年。荊揚大水。惠慶將入廬山。船至江而暴風忽起。同旅已得依浦。唯惠慶船飄飏江心。風急浪涌。勢必淪覆。惠慶正心誠誦觀世音經。洲際之人。望見其舫。迎飆截流。如有數十人牽挽及岸。全舟獲濟。(出法苑珠林)
宋釋道冏
扶風人。為師道懿病。同侶四人。入河南霍山采鐘乳。探穴數里。遇一深流。橫木而過。冏先渡。余皆溺死。炬火又滅。冏默誦普門品。憑誠乞濟。又存念觀音。忽見光如螢火。頃之明照一穴。遂得路而出。元嘉十九年。臨川王鎮廣陵。請冏供養。九月。作十日觀音齋。至九日。夜四更。
眾僧皆睡。冏起禮拜。將欲坐禪。忽見四壁有無數沙門。悉現半身。內一佛。螺髻了了分明。有偉人手握長刀。貌極雄異。捻香授冏。謂曰。汝可受香。以覆護主人。倏忽而隱。后又作普賢齋。有二僧來禮佛。出門飛空而去。眾皆驚異。(出法苑珠林)
宋慧和沙門者
京師眾造寺僧。元嘉之難。和猶為白衣。屬劉胡部下。胡常遣將士數十人作諜。和亦預焉。行至鵲渚。值臺軍西上。諜眾逃散。和竄至新林。以褶褲易野老弊衣。作田夫狀。提籃負擔而行。時諸遊軍。捕諜甚嚴。視和形色。疑而問之。和答稍謬。被擒發斬。和自散走。便力誦觀世音經。至將斬時。祈懇彌至。既而軍人揮刃屢跌。三舉三折。軍主驚而釋之。和於是出家。遂成精業。(出法苑珠林)
宋長干寺釋曇穎
會稽人。少出家。嚴持戒行。誦經十餘萬言。宣唱明朗。天然獨絕。常患癬疾。積治不除。室供觀音像。晨夕禮拜。求愈此疾。一日。忽見有蛇上屋。一鼠墜地。涎沫遍身。狀如已死。穎候鼠活。即取竹刮除涎沫。因聞蛇所吞鼠。能療瘡疾。遂以涎傅癬。鼠尋活。信宿之間。瘡疾頓盡。方悟蛇之與鼠。乃是誠祈所致。后名傳遐邇。國君供養。(出高僧傳)
宋益州孫道德
素為奉道祭酒。年逾五十。未有
【現代漢語翻譯】 現代漢語譯本 眾僧都睡著了。冏（人名）起身禮拜，想要坐禪。忽然看見四壁有無數沙門（佛教出家人），都顯現半身。其中有一尊佛，螺髻（佛發）清晰分明。有一位偉人手握長刀，相貌極其雄壯奇異，捻香授予冏，說道：『你可以受香，用來覆護主人。』說完倏忽之間就隱去了。後來又做普賢齋（佛教齋會），有兩位僧人來禮佛，出門后飛向天空而去。眾人都感到驚異。（出自《法苑珠林》） 宋朝慧和沙門（佛教出家人） 京師眾造寺的僧人。元嘉之難（指元嘉年間的戰亂）時，慧和當時還是平民。隸屬於劉胡的部下。劉胡經常派遣將士數十人作為間諜，慧和也參與其中。一行人走到鵲渚（地名）時，正趕上朝廷軍隊西上，間諜們四處逃散。慧和逃到新林（地名），用褶褲換了鄉下老人的破舊衣服，裝扮成農夫的樣子，提著籃子挑著擔子行走。當時各路遊軍，抓捕間諜非常嚴格，看到慧和的形貌神色，懷疑他是間諜就審問他。慧和回答稍有差錯，就被抓起來要處斬。慧和自從逃散后，就努力誦唸觀世音經。到將要被斬首時，祈求懇切到了極點。等到軍人揮刀砍他時，刀屢次掉落，三次舉刀三次折斷。軍官感到驚異就釋放了他。慧和於是出家，最終成為精進修行的僧人。（出自《法苑珠林》） 宋朝長干寺釋曇穎（佛教出家人） 會稽（地名）人。年少時出家，嚴格持守戒律，誦讀佛經十餘萬字，宣講唱誦清晰明朗，天然獨一無二。經常患癬疾，長期治療都無法去除。他的房間里供奉著觀音像，早晚禮拜，祈求治癒這個疾病。有一天，忽然看見有蛇爬上屋頂，一隻老鼠掉在地上，身上沾滿了涎沫，看起來好像已經死了。曇穎等待老鼠活過來，就用竹片刮除老鼠身上的涎沫。因為聽說蛇吞食的老鼠，能夠治療瘡疾，於是用涎沫塗抹癬。老鼠不久就活了。過了一夜，瘡疾完全消失。這才明白蛇和老鼠，都是因為誠心祈禱所導致的。後來名聲傳遍遠近，國君也來供養。（出自《高僧傳》） 宋朝益州孫道德 向來是奉道的祭酒（道教官職），年齡超過五十歲，沒有
【English Translation】 English version All the monks were asleep. Jiong (name) arose to bow and intended to meditate. Suddenly, he saw countless Shramanas (Buddhist monks) on all four walls, all appearing as half-figures. Among them was a Buddha, his ushnisha (the cranial bump of a Buddha) clearly visible. A great man held a long knife in his hand, his appearance extremely majestic and extraordinary. He offered incense to Jiong, saying, 'You may receive this incense to protect its owner.' He then vanished in an instant. Later, during a Universal Worthy (Samantabhadra) vegetarian feast (Buddhist ceremony), two monks came to worship the Buddha, and after leaving, flew into the sky. Everyone was amazed. (From Fa Yuan Zhu Lin). The Shramana (Buddhist monk) Huihe of the Song Dynasty He was a monk of the Zhongzao Temple in the capital. During the turmoil of the Yuanjia era (referring to the wars during the Yuanjia period), Huihe was still a layman. He belonged to the subordinates of Liu Hu. Hu often sent dozens of soldiers as spies, and Huihe participated in this. When the group reached Quezhu (place name), they encountered the imperial army heading west, and the spies scattered. Huihe fled to Xinlin (place name), exchanging his pleated trousers for the tattered clothes of an old villager, disguising himself as a farmer, carrying a basket and a load on his shoulders. At that time, the roaming armies were strictly arresting spies, and seeing Huihe's appearance and demeanor, they suspected him and questioned him. Huihe's answers were slightly flawed, and he was arrested and sentenced to be beheaded. Since fleeing, Huihe had been diligently reciting the Avalokiteshvara Sutra. When he was about to be beheaded, his prayers were extremely earnest. When the soldier swung his knife to cut him, the knife repeatedly fell, breaking three times. The officer was amazed and released him. Huihe then became a monk, eventually becoming a diligent practitioner. (From Fa Yuan Zhu Lin). The Shramana (Buddhist monk) Shi Tanying of Changgan Temple in the Song Dynasty He was from Kuaiji (place name). He became a monk at a young age, strictly upholding the precepts, reciting over ten thousand words of Buddhist scriptures, and his chanting was clear and distinct, naturally unique. He often suffered from ringworm, which he could not get rid of despite long-term treatment. He had an image of Avalokiteshvara enshrined in his room, and he worshipped morning and evening, praying to be cured of this disease. One day, he suddenly saw a snake climbing onto the roof, and a mouse falling to the ground, its body covered in saliva, looking as if it were dead. Tanying waited for the mouse to revive, then used a bamboo scraper to remove the saliva from the mouse's body. Because he had heard that a mouse swallowed by a snake could cure sores, he applied the saliva to his ringworm. The mouse soon revived. Overnight, the sores completely disappeared. Only then did he realize that the snake and the mouse were the result of sincere prayer. Later, his name spread far and wide, and even the ruler of the state came to make offerings. (From Biographies of Eminent Monks). Sun Daode of Yizhou in the Song Dynasty He had always been a Taoist libationer (Taoist official), over fifty years old, and had no
子。居近精舍。景平中。有僧謂曰。能至心禮誦觀世音經。子可冀也。孫從之。一日得異夢。婦果有孕。產男。(出冥祥記)
宋王球
字叔達。太原人。為涪陵太守。元嘉元年。以在郡失守。繫獄。防鎖堅固。球素皈釋。居官愛民。至獄。見百餘人並多飢餓。每食。皆分給之。日自持齋。至心念觀世音。夜夢升高座。見沙門以經一卷與之。題名光明接行品。並諸菩薩名。球受披讀。忘第一菩薩名。第二觀世音。第三大勢至。又見一車輪。沙門曰。此五道門也。既覺。鎖皆斷脫。球心知神力。彌增專志。因自釘治其鎖。經三日。而被原宥。(出法苑珠林)
宋王玄謨
太原人。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。能誦觀世音普門品．大悲咒千遍。可免。既覺。誦之不輟。忽報停刑。后官至開府。(出法華感通)
宋張興
新興人。平居信佛。嘗從沙門曇翼．僧融受八戒。后為劫盜所誣引。興逃避。執其妻繫獄。既而縣禁失火。出囚于外。會融．翼同行過囚邊。妻號呼曰。阇黎何以救我。融曰。貧道無力可救。愿爾勤念觀世音。庶獲免耳。妻便晝夜祈念。經十許日。
【現代漢語翻譯】 現代漢語譯本： 孫。居住在靠近精舍的地方。景平年間，有僧人對他說：『如果能至誠禮拜誦讀《觀世音經》，你的願望就可以實現了。』孫聽從了他的話。一天，孫做了一個奇異的夢，他的妻子果然懷孕了，生了一個男孩。（出自《冥祥記》）
宋 王球（人名）
字叔達，太原人。擔任涪陵太守。元嘉元年，因為在郡中失職，被關進監獄。監獄的防衛和鎖具非常堅固。王球一向皈依佛法，做官時愛護百姓。到了監獄，看到一百多人大多飢餓，每次吃飯，都分給他們。每天自己持齋，至誠唸誦觀世音菩薩的名號。夜裡夢見自己升到高座上，看見一位沙門（出家人）拿一卷經書給他，經書的題目是《光明接行品》，以及諸位菩薩的名號。王球接過經書披閱誦讀，忘記了第一位菩薩的名號，第二位是觀世音菩薩（Avalokiteśvara），第三位是大勢至菩薩（Mahāsthāmaprāpta）。又看見一個車輪，沙門說：『這是五道輪迴之門。』醒來后，所有的鎖都斷開了。王球心裡知道是神力加持，更加專心致志。於是自己釘好修補那些鎖，過了三天，就被赦免了。（出自《法苑珠林》）
宋 王玄謨（人名）
太原人。元嘉年間，北伐作戰失利。蕭斌想要殺了他，沈慶之勸諫說：『佛貍（魏世祖的小名）威震天下，難道是王玄謨所能抵擋的嗎？況且殺了戰將，只會使自己更加虛弱。』於是就停止了。當初王玄謨將要被殺的時候，夢見有人告訴他說：『如果能誦《觀世音普門品》和《大悲咒》一千遍，就可以免除死罪。』醒來后，他就不斷地誦讀。忽然有人來報告說停止行刑。後來官至開府。（出自《法華感通》）
宋 張興（人名）
新興人。平時信奉佛法。曾經跟隨沙門曇翼、僧融受持八戒。後來被強盜誣陷牽連，張興逃避，他的妻子被抓捕關進監獄。不久縣衙監獄失火，把囚犯放出來到外面。正巧僧融、曇翼一起經過囚犯旁邊，張興的妻子呼喊道：『阇黎（和尚），您用什麼方法救我？』僧融說：『貧道沒有能力可以救你，希望你勤奮唸誦觀世音菩薩的名號，或許可以得到解脫。』他的妻子便晝夜祈禱唸誦，經過十多天。
【English Translation】 English version: Sun lived near a vihara (精舍). During the Jingping era, a monk told him, 'If you can sincerely worship and recite the Guanshiyin Sutra (觀世音經), your wish can be fulfilled.' Sun followed his advice. One day, Sun had a strange dream, and his wife indeed became pregnant and gave birth to a boy. (From 'Records of Mysterious Retribution' 《冥祥記》)
Song Wang Qiu (王球) (person's name)
His courtesy name was Shuda, and he was from Taiyuan. He served as the prefect of Fuling. In the first year of the Yuanjia era, he was imprisoned for dereliction of duty in the prefecture. The prison's defenses and locks were very strong. Wang Qiu had always taken refuge in Buddhism and cared for the people when he was an official. Upon arriving at the prison, he saw over a hundred people, most of whom were hungry. Every time he ate, he shared his food with them. He fasted daily and sincerely recited the name of Avalokiteśvara (觀世音). At night, he dreamed of ascending to a high seat and seeing a Shramana (沙門) (monk) giving him a scroll of scripture. The title of the scripture was 'Chapter on the Light of Connecting Practices' (光明接行品), along with the names of various Bodhisattvas. Wang Qiu received the scripture and began to read it, forgetting the name of the first Bodhisattva. The second was Avalokiteśvara (觀世音), and the third was Mahāsthāmaprāpta (大勢至). He also saw a wheel, and the Shramana said, 'This is the gate of the five paths of reincarnation.' Upon waking up, all the locks were broken. Wang Qiu knew in his heart that it was divine power, and he became even more devoted. So he nailed and repaired the locks himself. After three days, he was pardoned. (From 'A Forest of Pearls from the Dharma Garden' 《法苑珠林》)
Song Wang Xuanmo (王玄謨) (person's name)
He was from Taiyuan. During the Yuanjia era, he lost a battle in the northern expedition. Xiao Bin wanted to execute him, but Shen Qingzhi advised, 'Foli (佛貍) (Emperor Taiwu of Northern Wei's childhood name) is awe-inspiring throughout the world, how could Wang Xuanmo possibly withstand him? Moreover, killing a general will only weaken ourselves.' So they stopped. Initially, when Wang Xuanmo was about to be killed, he dreamed that someone told him, 'If you can recite the 'Universal Gate Chapter of Avalokiteśvara' (觀世音普門品) and the 'Great Compassion Mantra' (大悲咒) a thousand times, you can avoid death.' Upon waking up, he recited them incessantly. Suddenly, someone reported that the execution was halted. Later, he became an official with the title of Grand General (開府). (From 'Responses to the Lotus Sutra' 《法華感通》)
Song Zhang Xing (張興) (person's name)
He was from Xinxing. He usually believed in Buddhism. He had received the Eight Precepts from the Shramanas Tanyi and Sengrong. Later, he was falsely implicated by robbers. Zhang Xing fled, and his wife was arrested and imprisoned. Soon after, a fire broke out in the county prison, and the prisoners were released outside. Coincidentally, Sengrong and Tanyi were passing by the prisoners, and Zhang Xing's wife cried out, 'Dhajala (阇黎) (monk), how can you save me?' Sengrong said, 'This poor monk has no power to save you, but I hope you diligently recite the name of Avalokiteśvara (觀世音), perhaps you can be liberated.' His wife then prayed and recited day and night for more than ten days.
忽夜夢一沙門。以足踢之曰。咄咄可起。妻即驚起。桎梏俱解。但時戶猶閉。防驚殊嚴。不得出。慮有覺者。乃還帶鎖械而眠。又夢沙門喚曰。戶已開矣。妻覺而馳出。守卒並熟寐。無知者。昏黑中行數里。忽遇一人。妻驚懼躄仆于地。及相訊。乃其夫也。相扶悲喜。亟投僧翼所藏匿。遂得免。此元嘉初年事。(出觀音感應)
宋卞悅之
濟陰人。作朝請。年五十未有子。婦為娶妾。復積載不孕。祈求繼嗣。發願誦觀音經千遍。其數垂竟。妾即有娠。遂生男。時元嘉十四年。(出冥祥記)
宋張暢
常奉持觀音。南譙王之構逆也。暢不從。王欲殺之。夜夢觀音曰。汝不可害暢。遂不敢殺。及王敗。暢繫獄。誦觀世音經千遍。鎖寸寸斷。獄司易之。復斷。吏白而釋之。(出談藪)
宋伏萬壽
平昌人。元嘉十九年。在廣陵為衛府參軍。乞假還州。四更初涉江。長波安流。至中而風起如箭。時尚昏黑。不知所向。萬壽奉法。唯一心歸命觀世音。念不絕口。倏爾與船中人同睹北岸有光。狀如村火。回船趨之。未旦而至。問彼岸人。皆云更盡無燃火者。方知佛力焉。(出法苑珠林)
宋車母者
其子遭廬陵王青泥之難。為虜所得。陷賊營中。母在家素奉佛。因燃燈七盞于佛
【現代漢語翻譯】 現代漢語譯本： 忽然有一天晚上，她夢見一位沙門（佛教出家人）用腳踢她，說：『咄咄，可以起來了。』妻子立刻驚醒，發現身上的刑具都已解開。但是當時房門仍然緊閉，防守非常嚴密，無法出去。她擔心有人發覺，於是又重新戴上鎖具睡覺。再次夢見沙門呼喚她說：『門已經開了。』妻子醒來后迅速跑出去，守衛的士兵都睡得很熟，沒有人知道。她在昏暗中走了幾里路，忽然遇到一個男子，那男子驚恐地跌倒在地。等互相詢問后，才知道是她的丈夫。夫妻二人互相攙扶，悲喜交加，趕緊投奔僧翼所藏匿的地方，最終得以倖免。這是元嘉（年號）初年的事情。（出自《觀音感應》）
宋朝的卞悅之 是濟陰人。擔任朝請（官職）。五十歲了還沒有兒子。他的妻子為他娶了妾，但多年仍然沒有懷孕。於是他祈求觀音菩薩保佑能有後代，發願誦讀《觀音經》一千遍。快要念完的時候，妾就懷孕了，於是生了一個男孩。當時是元嘉十四年。（出自《冥祥記》）
宋朝的張暢 經常信奉觀音菩薩。南譙王策劃叛亂時，張暢沒有參與。南譙王想要殺他，晚上夢見觀音菩薩說：『你不能殺張暢。』於是南譙王不敢殺他。等到南譙王失敗后，張暢被關進監獄。他誦讀《觀世音經》一千遍，鎖鏈一寸寸斷裂。獄卒換了鎖，鎖鏈又斷了。獄吏上報，於是釋放了他。（出自《談藪》）
宋朝的伏萬壽 是平昌人。元嘉十九年，在廣陵擔任衛府參軍。他請假回州，四更天剛開始渡江。江面平靜，水流平穩。到了江中心，突然颳起像箭一樣猛烈的風。當時天色昏暗，不知道方向。伏萬壽信奉佛法，一心歸命觀世音菩薩，口中不停地念誦。忽然他和船中的人一同看到北岸有光，形狀像村莊里的火光。他們調轉船頭駛向光亮處，不到天亮就到了岸邊。詢問岸邊的人，都說夜裡沒有人點火。這才知道是佛的力量。（出自《法苑珠林》）
宋朝的車母 她的兒子遭遇廬陵王青泥之難，被敵人俘虜，陷入敵營中。車母在家平時就信奉佛法，於是點了七盞燈供奉佛
【English Translation】 English version: Suddenly one night, she dreamed of a Shramana (Buddhist monk) who kicked her and said, 'Get up, get up!' The wife immediately woke up in surprise and found that the shackles on her body had been unlocked. However, the door was still tightly closed at that time, and the defense was very strict, so she could not go out. Fearing that someone would notice, she put the locks back on and went to sleep. She dreamed again that the Shramana called out to her, 'The door is already open.' The wife woke up and ran out quickly. The guarding soldiers were all fast asleep, and no one knew. She walked for several miles in the darkness and suddenly encountered a man, who fell to the ground in fright. After questioning each other, they realized that it was her husband. The couple supported each other, filled with mixed emotions of sorrow and joy, and quickly fled to the place where Seng Yi (a monk's name) was hiding, and finally escaped. This happened in the early years of Yuanjia (era name). (From 'Responses of Guanyin')
Bian Yuezhi of the Song Dynasty Was from Jiyin. He served as Chaoqing (an official title). He was fifty years old and still had no son. His wife took a concubine for him, but she remained infertile for many years. So he prayed to Guanyin Bodhisattva for descendants and vowed to recite the 'Guanyin Sutra' a thousand times. When he was about to finish reciting, the concubine became pregnant and gave birth to a boy. This was in the fourteenth year of Yuanjia. (From 'Records of the Unseen')
Zhang Chang of the Song Dynasty Often revered Guanyin Bodhisattva. When the Prince of Nanqiao plotted a rebellion, Zhang Chang did not participate. The prince wanted to kill him, but he dreamed of Guanyin Bodhisattva who said, 'You must not kill Zhang Chang.' So the prince did not dare to kill him. When the prince was defeated, Zhang Chang was imprisoned. He recited the 'Guanshiyin Sutra' a thousand times, and the chains broke inch by inch. The jailer replaced the locks, but they broke again. The jailer reported this, and he was released. (From 'Tan Sou')
Fu Wanshou of the Song Dynasty Was from Pingchang. In the nineteenth year of Yuanjia, he served as a military advisor in Guangling. He asked for leave to return to his home state. He crossed the river at the beginning of the fourth watch (early morning). The river was calm and the current was smooth. When he reached the middle of the river, a wind as strong as arrows suddenly arose. It was dark at the time, and he did not know which direction to go. Fu Wanshou believed in Buddhism and wholeheartedly took refuge in Guanshiyin Bodhisattva, constantly reciting the name. Suddenly, he and the people on the boat saw a light on the north bank, shaped like a village fire. They turned the boat towards the light and reached the shore before dawn. They asked the people on the shore, who all said that no one had lit a fire during the night. Only then did they realize it was the power of the Buddha. (From 'Dharma Forest of Pearls')
Mother Che of the Song Dynasty Her son encountered the disaster of Prince Qingni of Luling and was captured by the enemy, trapped in the enemy camp. Mother Che usually worshiped the Buddha at home, so she lit seven lamps to offer to the Buddha.
前。夜專心念觀世音。愿子得脫。如是經年。其子乘隙南奔。晝伏夜行。隻身迷向。每見火光七道在前。疑為村落。欲趨投之。終不可至。如是七日夜。不覺到家。見其母猶伏佛前回向。七燈煌煌。始悟前因。知是佛力。母子重逢。皈依畢命。(出宣驗記)
齊彭子喬
益陽人。少出家。還俗仍日誦觀世音經。建元元年。任本郡主簿。以罪被系。太守沈文龍必欲殺之。防械甚嚴。子喬憂懼無䇿。唯至誠誦經。至百餘遍。疲而晝寢。有湘西縣吏杜道榮。亦同繫獄。乍寐乍寤。忽見雙白鶴飛集子喬身畔。雙足已脫械外。驚起視之。子喬亦寤。榮乃告以所見。子喬知佛庇。此難必解。尚慮獄家疑其欲叛。仍取械著焉。經五日蒙釋。(出法苑珠林)
隊主李儒俊
鎮虎牢。為魏虜所圍。危急欲降。夜逾城而出。見賊縱橫並臥。儒俊乃一心稱觀世音。便過賊營。有賊隨來。儒俊匿入草木叢中。賊眾奄至。儒俊怖甚。惟急念觀音經。忽得馬馳去。(出辨正論)
吳人陸暉
繫獄分死。乃令家人造觀音像。祈禱免死。臨刑連易三刀。其刀皆折。官問之。答云。恐是觀音慈力。及看法像。項上有三刀痕。因奏宥之。(出宣驗記)
榮陽高荀
年已五十。為殺人。鎖頓地牢。同禁人勸
【現代漢語翻譯】 現代漢語譯本： 前，（他的）妻子專心念誦觀世音（Avalokiteśvara，佛教中一位重要的菩薩）的名號，祈願兒子能夠脫離困境。這樣持續了一年。他的兒子抓住機會向南逃跑，白天隱藏，夜晚趕路，孤身一人迷失了方向。經常看到七道火光在前方，以為是村落，想要前去投奔，最終卻無法到達。這樣過了七天七夜，不知不覺地回到了家。看到他的母親仍然跪在佛前祈禱，七盞燈光閃耀明亮。這才醒悟到之前的經歷，知道是佛力的加持。母子重逢，（從此）皈依佛法，奉獻一生。（出自《宣驗記》） 齊彭子喬 益陽人。年輕時出家，還俗后仍然每日誦讀觀世音經。建元元年，擔任本郡的主簿。因為犯罪被關押。太守沈文龍一定要殺他，防衛看管非常嚴密。彭子喬憂愁恐懼，沒有辦法，只有至誠地誦經。誦到一百多遍時，疲憊地睡著了。有個湘西縣的獄吏杜道榮，也一同被關在監獄裡。半睡半醒之間，忽然看見兩隻白鶴飛來，聚集在彭子喬的身邊，兩隻腳已經脫離了刑具。驚醒后看他，彭子喬也醒了。杜道榮就把自己所見到的告訴了他。彭子喬知道是佛的庇佑，這個災難必定能夠解除。只是擔心獄卒懷疑他想要叛逃，仍然把刑具戴上。過了五天就被釋放了。（出自《法苑珠林》） 隊主李儒俊 鎮守虎牢關。被魏國的軍隊包圍。情況危急，想要投降。夜晚翻越城墻而出，看見敵兵橫七豎八地躺臥著。李儒俊就一心稱念觀世音（Avalokiteśvara）的名號，便通過了敵人的營地。有個敵兵跟隨而來，李儒俊藏入草叢中。敵兵們一下子就到了，李儒俊非常害怕，只是急忙唸誦觀音經，忽然得到一匹馬，騎馬離去。（出自《辨正論》） 吳人陸暉 被關在監獄裡，判處死刑。於是讓家人建造觀音像（Avalokiteśvara），祈禱免於一死。臨刑時連續換了三把刀，那三把刀都折斷了。官員問他原因，他回答說，恐怕是觀音（Avalokiteśvara）的慈悲力量。等到檢視觀音像，（發現）頸項上有三道刀痕。因此上奏朝廷，赦免了他。（出自《宣驗記》） 榮陽高荀 年齡已經五十歲，因為殺人，被鎖在地牢里。一同被關押的人勸他念誦觀世音（Avalokiteśvara）的名號。
【English Translation】 English version: Previously, (his) wife single-mindedly recited the name of Avalokiteśvara (an important Bodhisattva in Buddhism), praying that her son could escape from his predicament. She continued in this way for a year. Her son seized an opportunity to flee south, hiding during the day and traveling at night, lost and alone. He often saw seven beams of light in front of him, thinking they were villages, and wanted to go to them, but could never reach them. After seven days and nights, he unknowingly returned home. He saw his mother still kneeling before the Buddha, praying, with seven lamps shining brightly. Only then did he realize what had happened before, knowing it was the power of the Buddha. Mother and son were reunited, and (from then on) they took refuge in the Dharma and dedicated their lives. (From 'Xuanyan Ji') Qi Peng Ziqiao A person from Yiyang. He became a monk when he was young, and after returning to secular life, he still recited the Avalokiteśvara Sutra every day. In the first year of Jianyuan, he served as the chief clerk of the prefecture. He was imprisoned for a crime. The prefect Shen Wenlong insisted on killing him, and the guards were very strict. Peng Ziqiao was worried and afraid, and had no way out, so he sincerely recited the sutra. After reciting it more than a hundred times, he fell asleep from exhaustion. A prison guard from Xiangxi County, Du Daorong, was also imprisoned with him. Half-asleep and half-awake, he suddenly saw two white cranes flying and gathering around Peng Ziqiao, with their feet already out of the shackles. He woke up in surprise and looked at him, and Peng Ziqiao also woke up. Du Daorong told him what he had seen. Peng Ziqiao knew that it was the Buddha's protection, and that this disaster would surely be resolved. He was only worried that the jailers would suspect him of wanting to rebel, so he put the shackles back on. He was released after five days. (From 'Fayuan Zhulin') Squad Leader Li Rujun Guarding Hulao Pass. He was surrounded by the Wei army. The situation was critical, and he wanted to surrender. He climbed over the city wall at night and saw the enemy soldiers lying scattered. Li Rujun single-mindedly recited the name of Avalokiteśvara, and passed through the enemy camp. An enemy soldier followed him, and Li Rujun hid in the bushes. The enemy soldiers arrived in an instant, and Li Rujun was very afraid, so he hurriedly recited the Avalokiteśvara Sutra, and suddenly obtained a horse and rode away. (From 'Bian Zheng Lun') Lu Hui of Wu Was imprisoned and sentenced to death. So he had his family build an Avalokiteśvara statue, praying to avoid death. At the execution, three knives were changed in succession, and all three knives broke. The official asked him the reason, and he replied that it was probably the compassionate power of Avalokiteśvara. When they examined the Avalokiteśvara statue, (they found) three knife marks on its neck. Therefore, he was reported to the court and pardoned. (From 'Xuanyan Ji') Gao Xun of Rongyang Was already fifty years old, and was locked in a dungeon for murder. A fellow prisoner advised him to recite the name of Avalokiteśvara.
以努力共念觀世音。荀云。我罪至重。何由能免。同禁再三勸之。始發心。誓舍惡行善。專念觀世音。若得幸脫。愿造五層浮圖。捨身作奴。供養眾僧。旬日夕用心誠切。鉗鎖自解。監司驚異。語荀云。若佛憐汝。斬應不死。臨刑之日。舉刀刃斷。上聞原免。(出宣驗記)
史雋
文學過人。奉道慢佛。常語人云。佛是胡神。不足事也。每見尊像。輒輕誚之。后雙足病攣。不能下榻。醫．禱俱無效驗。友人趙文謂曰。此病非慈悲大力不能救。試發心造觀音像。祈之必應。雋以病急。如言鑄像。像成。忽夢觀音降其室。果得差。雋由此悔過信法。(出宣驗記)
魏沙門道集
行壽陽西山。為賊所獲。縛之於樹。將殺之。集念觀世音。守死不輟。及引刀。屢斫皆無傷損。賊怖走。集因得脫。又沙門法禪。山行逢賊。惟念觀音。賊挽弓射之。箭不能傷。遂投弓于地歸誠焉。(出觀音感應)
魏盧景𥙿節閔
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。(出法華感通)
東魏孫敬德
天平中。定州募士。奉釋教。嘗造觀音像。自加禮敬。后為劫賊所引。不勝拷楚。忽夢一沙門。令誦救苦觀世音千遍。臨刑誦
【現代漢語翻譯】 現代漢語譯本： 努力一起唸誦觀世音菩薩（Avalokiteśvara）。荀云說：『我的罪過極其深重，如何能夠免除？』同獄的人再三勸說他，他才開始發心，發誓捨棄惡行，行善事，專心念誦觀世音菩薩。如果僥倖脫身，願意建造五層佛塔（stupa），捨身作奴僕，供養眾僧。』十天里早晚都用心真誠懇切，鉗鎖自己解開。監獄的官吏驚異，告訴荀云說：『如果佛（Buddha）憐憫你，斬首應該不會死。』臨刑那天，舉刀砍斷，上報朝廷，得到赦免。（出自《宣驗記》）
史雋 文學才能超過常人，信奉道教而輕慢佛教。常對人說：『佛是胡人的神，不值得侍奉。』每次見到佛像，就輕視嘲笑。後來雙腳患病攣縮，不能下床。醫生和祈禱都無效驗。朋友趙文對他說：『這種病非慈悲大力不能救治，試著發心建造觀音像，祈求必定應驗。』史雋因為病重，按照他的話鑄造佛像。佛像建成，忽然夢見觀音菩薩降臨他的房間，果然病就好了。史雋由此悔過，相信佛法。（出自《宣驗記》）
魏沙門道集 在壽陽西山行走，被盜賊抓獲，綁在樹上，將要殺掉他。道集唸誦觀世音菩薩（Avalokiteśvara），至死不停止。等到用刀砍他時，多次砍殺都沒有受傷。盜賊害怕逃走了，道集因此得以脫身。又有沙門法禪，在山中行走遇到盜賊，只念誦觀世音菩薩（Avalokiteśvara），盜賊拉弓射他，箭不能傷到他，於是把弓扔在地上，歸順誠服。（出自《觀音感應》）
魏盧景𥙿節閔 起初擔任國子博士，因為受牽連，被關在晉陽監獄。至誠懇切地誦讀《法華經·普門品》，剩餘的精力也誦讀整部經。不久枷鎖自己脫落。主管把這件事上報朝廷，特別得到寬恕。（出自《法華感通》）
東魏孫敬德 天平年間，是定州的士兵，信奉佛教。曾經建造觀音像（Avalokiteśvara），親自加以禮敬。後來被強盜抓走，經受不住拷打，忽然夢見一位沙門，讓他誦唸『救苦觀世音』一千遍。臨刑時誦唸
【English Translation】 English version: Let us diligently and together recite the name of Avalokiteśvara (Guanshiyin Pusa). Xun Yun said, 'My sins are extremely heavy, how can I be freed?' His fellow prisoners repeatedly advised him, and he finally resolved to abandon evil deeds, do good, and wholeheartedly recite the name of Avalokiteśvara. 'If I am fortunate enough to escape, I vow to build a five-story stupa, offer myself as a slave, and provide for the monastic community.' For ten days, morning and evening, he was sincere and earnest, and the shackles unlocked themselves. The prison officials were astonished and told Xun Yun, 'If the Buddha (Buddha) has compassion on you, you should not die by beheading.' On the day of execution, the blade was raised and cut down, and the matter was reported to the court, and he was pardoned. (From Xuanyan Ji)
Shi Jun His literary talent surpassed ordinary people, he revered Taoism and slighted Buddhism. He often said to people, 'The Buddha is a barbarian god, not worth serving.' Whenever he saw a Buddha image, he would scorn and ridicule it. Later, both his feet became diseased and contracted, and he could not get out of bed. Doctors and prayers were ineffective. His friend Zhao Wen said to him, 'This disease cannot be cured without great compassion and power. Try to resolve to build an image of Avalokiteśvara, and your prayers will surely be answered.' Shi Jun, because he was seriously ill, cast an image as he said. When the image was completed, he suddenly dreamed that Avalokiteśvara descended into his room, and indeed he recovered. From this, Shi Jun repented and believed in the Dharma. (From Xuanyan Ji)
Wei Monk Daoji While walking in the Western Mountains of Shouyang, he was captured by bandits, tied to a tree, and about to be killed. Daoji recited the name of Avalokiteśvara (Guanshiyin Pusa), without ceasing until his death. When the knife was drawn to cut him, he was repeatedly struck but suffered no injury. The bandits were frightened and ran away, and Daoji was thus able to escape. Also, the monk Fachan, while walking in the mountains, encountered bandits and only recited the name of Avalokiteśvara (Guanshiyin Pusa). The bandits drew their bows and shot at him, but the arrows could not harm him. They then threw their bows on the ground and surrendered sincerely. (From Guanyin Ganying)
Wei Lu Jingyu Jiemin Initially, he served as a Doctor of the Imperial Academy. Due to implication in a case, he was imprisoned in Jinyang Prison. He sincerely recited the Universal Gate Chapter of the Lotus Sutra, and in his spare time, he also recited the entire sutra. Soon, the shackles unlocked themselves. The official in charge reported this matter to the court, and he was specially pardoned. (From the Lotus Sutra Ganying)
Eastern Wei Sun Jingde During the Tianping era, he was a soldier from Dingzhou and a follower of Buddhism. He once built an image of Avalokiteśvara (Guanshiyin Pusa) and personally paid homage to it. Later, he was captured by robbers and could not withstand the torture. Suddenly, he dreamed of a monk who told him to recite 'Savior from Suffering Avalokiteśvara' a thousand times. He recited it at the time of execution.
念數滿。刀自折為兩段。膚頸不傷。三易其刀皆然。所司以狀奏聞。丞相高歡表請免死。及歸家。見觀音像項有刀痕者三焉。(出［宣祥］記)
北周益州招提寺釋慧恭
與同學僧慧遠結契。后游荊揚。訪道而歸。契潤三十年。夜話次。遠語如流。師默無所對。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。雨花零亂。經已方歇。遠敬禮謝之。(出法華感通)
隋開皇初。有揚州僧。逸其名。誦通涅槃。自矜其業。岐州東山沙彌。誦觀世音經。二人俱暴死。至冥府。王處沙彌金座。甚敬之。處涅槃僧銀座。禮稍弛。僧不平。問沙彌住處。既蘇。從南至岐。訪得沙彌。詢其事。沙彌云。每啟觀音經。必衣凈衣。燒名香。咒愿畢乃誦。從不敢怠。僧謝曰。吾罪深矣。所誦涅槃。威儀不整。身心未凈。此冥王禮貌崇減所由分也。(出法苑珠林)
唐文宗
嗜蛤蜊。東南沿海頻年入貢。民不勝苦。一日。御庖獲一巨蛤。刀劈不開。扣之乃張。中有觀音梵相。帝愕然。命以金飾檀香盒貯焉。后問惟正禪師。師曰。物無虛應。乃啟陛下信心。以節用愛人耳。經云。應以菩薩身得度者。即現菩薩身而為說法。帝曰
【現代漢語翻譯】 現代漢語譯本 唸誦數字圓滿，刀自然斷為兩截，但他的頸部面板卻沒有受傷。換了三次刀都是這樣。主管官員將情況上奏朝廷。丞相高歡上表請求免除他的死罪。他回家后，看見觀音像的脖子上竟然有三道刀痕。（出自《宣祥記》）
北周益州招提寺的釋慧恭（僧人名）
與同學僧人慧遠（僧人名）結為好友。後來到荊州、揚州遊歷，尋訪佛法后歸來。兩人相交三十年。一次夜談時，慧遠口若懸河，慧恭卻沉默無語。慧遠說：『難道不能誦讀一部經嗎？』慧恭說：『只會誦《法華經·普門品》一卷，可以為您誦讀。但請您至誠地聽。』於是設壇登上高座，剛開始發聲唱經題，就感覺到有香氣。不久后，聽到天樂在空中震響，天花紛紛落下。誦經完畢后，慧遠恭敬地禮拜感謝。（出自《法華感通》）
隋朝開皇初年，有位揚州的僧人，名字已經失傳，精通《涅槃經》，非常自負。岐州東山有位沙彌（小和尚），誦讀《觀世音經》。這兩人都突然暴斃。到了陰間，閻王讓沙彌坐在金座上，非常尊敬他，卻讓涅槃僧坐在銀座上，禮遇稍微遜色。涅槃僧心中不平，詢問沙彌的住處。他復活后，從南方到岐州，找到了沙彌，詢問事情的緣由。沙彌說：『每次開始誦讀《觀音經》時，必定穿乾淨的衣服，燒名貴的香，唸誦咒語祈願完畢才開始誦讀，從不敢懈怠。』涅槃僧謝罪說：『我的罪過太深重了。我所誦讀的《涅槃經》，威儀不整，身心沒有凈化，這就是陰間閻王禮貌厚薄的原因啊。』（出自《法苑珠林》）
唐文宗（皇帝名）
喜歡吃蛤蜊，東南沿海一帶年年進貢，百姓苦不堪言。有一天，御廚得到一隻巨大的蛤蜊，用刀劈不開，敲擊它才打開，裡面竟然有一尊觀音菩薩的佛像。皇帝非常驚訝，命人用金子裝飾，用檀香木盒子裝起來。後來問惟正禪師（禪師名），禪師說：『事物沒有無緣無故的顯現，這是爲了啓發陛下的信心，從而節約用度，愛護百姓啊。《經》中說：應以菩薩身得度者，即現菩薩身而為說法。』皇帝說
【English Translation】 English version After reciting the number of times was completed, the knife broke into two pieces by itself, but the skin on his neck was not injured. This happened three times with different knives. The officials in charge reported the situation to the court. Chancellor Gao Huan submitted a memorial requesting that he be spared the death penalty. After he returned home, he saw three knife marks on the neck of the Guanyin (Avalokiteśvara) statue. (From 'Xuanxiang Ji')
The monk Huigong (name of a monk) of Zhaoti Temple in Yizhou, Northern Zhou Dynasty
Formed a bond with his fellow monk Huiyuan (name of a monk). Later, he traveled to Jingzhou and Yangzhou, seeking the Dharma and then returning. They had been friends for thirty years. One night, during a conversation, Huiyuan spoke fluently, but Huigong remained silent. Huiyuan said, 'Can you not recite a scripture?' Huigong said, 'I only know how to recite one chapter of the 'Universal Gate Chapter' of the 'Lotus Sutra'. I can recite it for you, but please listen attentively.' So he set up an altar and ascended the high seat. As soon as he began to chant the title of the scripture, he felt a fragrance. Soon after, he heard heavenly music resounding in the air, and flowers rained down. After the recitation was finished, Huiyuan respectfully bowed and thanked him. (From 'Lotus Sutra's Miraculous Responses')
In the early years of the Kaihuang era of the Sui Dynasty, there was a monk from Yangzhou, whose name has been lost, who was proficient in the 'Nirvana Sutra' and very proud of his knowledge. In Dongshan, Qizhou, there was a Shami (novice monk) who recited the 'Avalokiteśvara Sutra'. Both of them died suddenly. In the underworld, King Yama placed the Shami on a golden seat and treated him with great respect, but placed the Nirvana monk on a silver seat and treated him with less courtesy. The Nirvana monk was displeased and asked about the Shami's residence. After he revived, he traveled from the south to Qizhou and found the Shami, asking him about the matter. The Shami said, 'Every time I begin to recite the 'Avalokiteśvara Sutra', I always wear clean clothes, burn precious incense, and recite mantras to make vows before I begin reciting, and I never dare to be negligent.' The Nirvana monk apologized and said, 'My sins are too deep. When I recited the 'Nirvana Sutra', my demeanor was not proper, and my body and mind were not purified. This is the reason why King Yama of the underworld treated us with different levels of respect.' (From 'Dharma Garden Pearl Forest')
Emperor Wenzong (name of an emperor) of the Tang Dynasty
Loved to eat clams, and the southeastern coastal areas paid tribute every year, causing great suffering to the people. One day, the imperial chef obtained a giant clam that could not be opened with a knife. When he knocked on it, it opened, and inside was an image of Avalokiteśvara Bodhisattva. The emperor was very surprised and ordered it to be decorated with gold and placed in a sandalwood box. Later, he asked Chan Master Weizheng (name of a Chan Master), who said, 'Things do not appear without a reason. This is to inspire Your Majesty's faith, so that you will be frugal and love the people. The Sutra says: 'To those who can be liberated by appearing in the form of a Bodhisattva, he will appear in the form of a Bodhisattva to preach the Dharma.' The emperor said
。見菩薩身矣。未聞說法。師曰。陛下信否。帝曰。焉敢不信。師曰。如此陛下聞其說法竟。帝大悅悟。永戒食蛤。因詔天下寺院各立觀音像。則洛伽所從來矣。(出觀音感應)
唐沙門玄奘
姓陳。偃師縣人。幼聰慧。有操行。武德初。奉旨往西域取經。行至罽賓國。道路險阻。不可過。奘計無所出。乃鎖空房而坐。至夕開門。見一老僧。遍體瘡痍膿血。獨坐榻上。莫知所自來。奘乃禮拜懇求。僧口授多心經一卷。令奘誦之。遂得山川平易。道路開闢。虎豹藏形。魔鬼潛跡。至佛國取經六百餘部而歸。其多心經至今傳之。初。奘將往西域。靈巖寺有松一株。奘立於庭。以手摩其枝曰。吾西去求佛教。汝可西指。若吾歸。即東回。使吾弟子知之。及去。其枝年年西向。約長數丈。一年忽轉東。弟子曰。教主歸矣。乃西迎之。奘果還。至今謂此松為摩頂松。(出唐新語)
唐萬回師
閿鄉人。俗姓張。初。母祈于觀音像而娠回。回生而愚。八．九歲始能言。父母亦以豚犬畜之。年長。父令耕田。回直耕。去數十里不轉。遇溝坑乃止。口但連稱平等。其父怒擊之。回曰。彼此總耕。何須異相。回兄遠戍安西。音問久絕。父母謂其死矣。日夕憂泣。回痛父母。跪而言曰。今為兄憂泣無益。計兄所需
【現代漢語翻譯】 現代漢語譯本：已經見到菩薩的身影了，只是還沒聽到菩薩說法。法師問：『陛下相信嗎？』皇帝說：『怎敢不信？』法師說：『這樣說來，陛下已經聽完菩薩說法了。』皇帝非常高興，有所領悟，從此永遠戒吃蛤蜊。於是下詔天下寺院都設立觀音像，這就是洛伽山觀音像的由來了。（出自《觀音感應》）
唐朝沙門玄奘（Xuanzang，唐朝著名僧人、翻譯家）
俗家姓陳，是偃師縣人。從小就聰明有智慧，有品行。武德年間初期，奉旨前往西域取經。走到罽賓國（Jibin，古代西域國名，大致在今克什米爾地區），道路險阻，無法通過。玄奘想不出辦法，於是鎖上空房間坐禪。到了晚上打開門，看見一個老僧，渾身都是瘡痍膿血，獨自坐在榻上，不知道從哪裡來。玄奘於是禮拜懇求，老僧口授《多心經》（Heart Sutra）一卷，讓玄奘誦讀。於是山川變得平坦容易行走，道路開闢，虎豹隱藏身形，魔鬼隱藏軌跡。到達佛國取得經書六百多部而歸。這本《多心經》至今流傳。當初，玄奘將要前往西域時，靈巖寺有一棵松樹，玄奘站在庭院裡，用手撫摩它的樹枝說：『我西去求佛教，你可以向西指引。如果我回來，就向東迴轉，讓我的弟子們知道。』等到他離開后，這棵樹的樹枝年年向西生長，大約長了幾丈。一年忽然轉向東方，弟子們說：『教主回來了。』於是向西迎接他，玄奘果然回來了。至今稱這棵松樹為摩頂松。（出自《唐新語》）
唐朝萬回師（Wanhui，唐朝僧人）
是閿鄉人，俗家姓張。當初，他的母親向觀音像祈禱而懷孕。出生后卻很愚笨，八九歲才開始說話。父母也像對待豬狗一樣養育他。長大后，父親讓他耕田。萬回只是直著耕，走了幾十里也不轉彎，遇到溝坑才停下來。口中只是不停地說『平等』。他的父親生氣地打他，萬回說：『彼此都在耕田，何必區別對待。』萬回的哥哥被派到安西戍守邊疆，很久沒有音訊。父母認為他已經死了，日夜憂愁哭泣。萬迴心疼父母，跪下說：『現在為哥哥憂愁哭泣沒有用，想想哥哥需要什麼』
【English Translation】 English version: He has already seen the body of the Bodhisattva, but has not yet heard the Bodhisattva preach. The master asked, 'Does Your Majesty believe it?' The Emperor said, 'How dare I not believe?' The master said, 'In that case, Your Majesty has already heard the Bodhisattva's preaching.' The Emperor was very happy and enlightened, and from then on, he forever abstained from eating clams. Therefore, he ordered all temples in the world to establish statues of Guanyin (Avalokiteśvara, Bodhisattva of Compassion), which is the origin of the Guanyin statue at Mount Potalaka (Potaraka, Guanyin's pure land). (From 'Guanyin's Miraculous Responses')
Tang Dynasty Monk Xuanzang (Xuanzang, a famous monk and translator of the Tang Dynasty)
His secular surname was Chen, and he was from Yanshi County. He was intelligent and wise from a young age, and had good conduct. In the early years of the Wude era, he was ordered to go to the Western Regions to obtain scriptures. When he reached the country of Jibin (Jibin, an ancient country in the Western Regions, roughly in present-day Kashmir), the roads were dangerous and impassable. Xuanzang could not think of a solution, so he locked himself in an empty room to meditate. When he opened the door in the evening, he saw an old monk, his body covered in sores, pus, and blood, sitting alone on a couch, and he did not know where he came from. Xuanzang then bowed and pleaded, and the monk orally transmitted a volume of the Heart Sutra (Heart Sutra), instructing Xuanzang to recite it. As a result, the mountains and rivers became flat and easy to travel, the roads were opened up, tigers and leopards hid their forms, and demons hid their tracks. He arrived in the Buddhist country and obtained more than six hundred scriptures and returned. This Heart Sutra is still passed down to this day. Initially, when Xuanzang was about to go to the Western Regions, there was a pine tree in Lingyan Temple. Xuanzang stood in the courtyard and stroked its branches with his hand, saying, 'I am going west to seek Buddhist teachings, you can point westward. If I return, turn eastward, so that my disciples will know.' After he left, the branches of this tree grew westward year after year, about several zhang (丈, a unit of length) long. One year, it suddenly turned eastward, and the disciples said, 'The master has returned.' So they went west to meet him, and Xuanzang indeed returned. To this day, this pine tree is called the 'Touching-Head Pine' (摩頂松). (From 'Tang New Tales')
Tang Dynasty Master Wanhui (Wanhui, a monk of the Tang Dynasty)
He was from Wenxiang, and his secular surname was Zhang. Initially, his mother prayed to a statue of Guanyin (Avalokiteśvara, Bodhisattva of Compassion) and became pregnant. He was born foolish, and only began to speak at the age of eight or nine. His parents also raised him like a pig or dog. When he grew up, his father told him to plow the fields. Wanhui just plowed straight, going dozens of li (里, a unit of length) without turning, stopping only when he encountered ditches. He kept saying 'equality' (平等). His father angrily struck him, and Wanhui said, 'We are all plowing the fields, why treat us differently?' Wanhui's brother was sent to Anxi (Anxi, a Tang Dynasty protectorate in Central Asia) to guard the frontier, and there had been no news for a long time. His parents thought he was dead, and wept with sorrow day and night. Wanhui felt sorry for his parents, knelt down and said, 'It is useless to grieve and weep for my brother now, think about what my brother needs.'
者衣服．糗糧。請速備焉。我將候之。一日辰起。告親前往。晚即返家。曰。兄甚平安。有書省父母。視之。果兄跡也。一家異之。弘農抵安西。蓋萬餘里。以其萬里一日而回。故號曰萬回。先是玄奘向佛國取經。見佛龕題柱曰。菩薩萬回。謫向閿鄉布化。奘馳驛至閿訪萬回。師禮之。施三衣．瓶缽而去。(出高僧傳)
唐僧伽大師
西域人。姓何。龍朔初。來游此土。于泗州臨淮縣信義坊。乞地立標。將創伽藍。標下掘得古香積寺銘記。並金像一軀。上有普照王佛字。遂建寺焉。景龍二年。中宗遣使迎師入內。尊為國師。尋出。居薦福寺。常獨處一室。其頂有穴。恒以絮塞之。夜則去絮。香從頂出。芳馥非常。至曉香還入頂。師常濯足。人取其水飲之。痼疾皆愈。一日。帝于內殿語師曰。京畿數月無雨。愿慈悲解朕憂。師乃將瓶水泛灑空中。俄頃陰雲驟起。甘雨大降。帝甚喜。詔賜所修寺額。師請以普照王為名。帝欲避天后廟諱。乃改普光王寺。仍御筆書額賜焉。景龍四年三月二日。于長安薦福寺。端坐而終。帝即令于寺中造塔。漆身供養。俄起大風。穢氣遍滿長安。帝問故。近臣奏曰。僧伽大師化緣在臨淮。想欲歸彼處。故現此變。帝默然心許。其穢頓息。頃刻間奇香郁烈。即以其年五月。送至臨淮
【現代漢語翻譯】 現代漢語譯本 『他的衣服、乾糧，請儘快準備好。我將等候他。』一天早上，他起身告別父母前往，晚上就返回家中，說：『哥哥很平安，有書信給父母。』檢視書信，果然是哥哥的筆跡。全家人都感到驚異。弘農到安西，大約有一萬多里路，因為他一天之內往返萬里，所以號稱『萬回』（意為往返萬里）。 此前，玄奘（Tang Sanzang）前往佛國取經，見到佛龕的柱子上題寫著：『菩薩萬回，貶謫到閿鄉傳播教化。』玄奘立即前往閿鄉拜訪萬回。萬回大師禮待他，並贈送了三件袈裟、缽盂等物，然後離去。（出自《高僧傳》） 唐僧伽大師（Tang Sengqie Dashi） 是西域人，姓何。龍朔初年，來到中土遊歷。在泗州臨淮縣信義坊，請求一塊土地作為標誌，準備建立伽藍（Sengqielan，寺院）。在標誌下挖掘出古香積寺的銘記，以及一尊金像，上面有『普照王佛』的字樣。於是就建造了寺廟。景龍二年，中宗（Zhongzong）皇帝派遣使者迎接大師入宮，尊為國師。不久后，大師離開皇宮，居住在薦福寺（Jianfu Temple）。 大師常常獨自居住在一個房間里，他的頭頂有一個洞，總是用棉絮塞住。晚上就取下棉絮，香氣從頭頂散發出來，非常芬芳。到早晨，香氣又回到頭頂。大師經常洗腳，人們取他的洗腳水飲用，各種頑疾都能痊癒。一天，皇帝在內殿對大師說：『京畿地區數月沒有下雨，希望您慈悲，解除我的憂慮。』大師於是將瓶中的水灑向空中，頃刻間陰雲密佈，甘雨大降。皇帝非常高興，下詔賜予大師所修建的寺廟匾額。大師請求以『普照王』為名，皇帝想要避開天后（Tianhou，武則天）廟的諱，於是改為『普光王寺』，並親自題寫匾額賜予。 景龍四年三月二日，大師在長安薦福寺端坐而終。皇帝立即下令在寺中建造佛塔，用漆涂身供奉。不久后，颳起大風，污穢之氣瀰漫長安。皇帝詢問原因，近臣奏報道：『僧伽大師的化緣之地在臨淮，想必是想要歸於那裡，所以顯現出這種變化。』皇帝默默地應允了。污穢之氣立刻消散，頃刻間奇香濃郁。於是在當年的五月，將大師的遺體送往臨淮。
【English Translation】 English version 『His clothes and provisions, please prepare them quickly. I will wait for him.』 One morning, he got up to bid farewell to his parents and set off, returning home in the evening, saying, 『Brother is safe and sound, and there is a letter for our parents.』 Upon examining the letter, it was indeed his brother's handwriting. The whole family was amazed. Hongnong to Anxi is about ten thousand li (Chinese miles), and because he returned ten thousand li in a single day, he was called 『Wan Hui』 (meaning 『ten thousand returns』). Prior to this, Xuanzang (Tang Sanzang) went to the Buddhist kingdom to obtain scriptures and saw a pillar in a Buddhist shrine inscribed with: 『Bodhisattva Wan Hui, banished to Wenxiang to spread teachings.』 Xuanzang immediately went to Wenxiang to visit Wan Hui. Master Wan Hui treated him with courtesy and presented him with three robes, a bowl, and other items before departing. (From 『Biographies of Eminent Monks』) Tang Sengqie Dashi (Great Master Sengqie of the Tang Dynasty) Was a person from the Western Regions, surnamed He. In the early years of Longshuo, he came to the Central Plains to travel. In Xinyifang, Linhuai County, Sizhou, he requested a piece of land as a marker, preparing to establish a Sangharama (Sengqielan, monastery). Under the marker, he unearthed the inscription of the ancient Xiangji Temple, as well as a golden statue with the words 『Universal Illumination King Buddha』 on it. Thus, he built the temple. In the second year of Jinglong, Emperor Zhongzong (Zhongzong) sent envoys to welcome the master into the palace, honoring him as the National Teacher. Soon after, the master left the palace and resided in Jianfu Temple (Jianfu Temple). The master often lived alone in a room, and there was a hole in the top of his head, which he always plugged with cotton. At night, he would remove the cotton, and fragrance would emanate from the top of his head, which was very fragrant. In the morning, the fragrance would return to the top of his head. The master often washed his feet, and people would take his foot-washing water to drink, and all kinds of stubborn diseases would be cured. One day, the emperor said to the master in the inner hall: 『The Jingji area has not rained for several months, and I hope you will be compassionate and relieve my worries.』 The master then sprinkled the water from the bottle into the air, and in an instant, dark clouds gathered and sweet rain fell heavily. The emperor was very happy and issued an edict to grant the temple built by the master a plaque. The master requested to use 『Universal Illumination King』 as the name, but the emperor wanted to avoid the taboo of the Tianhou (Tianhou, Empress Wu Zetian) Temple, so he changed it to 『Universal Light King Temple』 and personally inscribed the plaque to grant it. On the second day of the third month of the fourth year of Jinglong, the master passed away peacefully in Jianfu Temple in Chang'an. The emperor immediately ordered the construction of a pagoda in the temple, and the body was lacquered and enshrined. Soon after, a strong wind arose, and foul air filled Chang'an. The emperor asked the reason, and a close official reported: 『Master Sengqie's place of transformation is in Linhuai, and he must want to return there, so this change has appeared.』 The emperor silently agreed. The foul air immediately dissipated, and in an instant, a strange fragrance was rich. So in May of that year, the master's remains were sent to Linhuai.
。今塔現存。后中宗問萬回曰。僧伽大師何人。萬回曰。乃觀音化身也。如普門品云應以比丘．比丘尼等身得度者。即皆現之而為說法是也。師初至長安。萬回禮謁甚恭。師拍其首曰。小子何故久留。可行矣。及師還化后。不數月。萬回亦卒。師化跡甚多。具載本傳。(出記聞錄)
唐釋慧日
泛海舶達天竺。參訪知識。咨捷徑法要。至犍䭾羅國。東北大山有觀音像。師乃七日叩頭斷食。畢命為期。至七日夜。忽見觀音現紫金身。坐寶蓮花。垂手摩頂曰。汝欲傳法。自利利他。惟念西方極樂世界阿彌陀佛。勝過諸行。言已忽滅。師回長安。因普勸唸佛焉。(出丁蓮侶菂商)
唐釋自覺
住真州。常發願。愿因觀音得見阿彌陀佛。於是鑄觀音像。高四十九尺。既成。至心祝願。夜三更。忽有金光二道。見佛自光中而下。觀音．勢至左右隨之。佛垂手摩覺頂曰。守愿勿易。利物為先。寶池生處。孰不如願。后十一年七月望夕。見一人形如天王。現身云間。謂覺曰。安養之期至矣。遂于觀音像前。趺坐而化。(出往生集)
唐聖善寺僧道憲
開元中。住持江州大云寺。法侶稱之。時刺史元某。欲畫觀世音七軸。以憲練行委之。憲令畫工齋戒運筆。諸彩色悉以乳頭香代膠。備極莊嚴。元
【現代漢語翻譯】 現代漢語譯本：現在佛塔依然存在。後來中宗皇帝問萬回說：『僧伽大師是什麼人？』萬回答說：『是觀音菩薩的化身。』正如《普門品》所說，『應以比丘、比丘尼等身得度者，即皆現之而為說法』就是這個意思。僧伽大師剛到長安時，萬回非常恭敬地禮拜他。僧伽大師拍著他的頭說：『小子，你為什麼久留於此？可以走了。』等到僧伽大師圓寂后，不到幾個月，萬回也去世了。僧伽大師顯現的靈蹟很多，詳細記載在他的本傳中。（出自《記聞錄》）
唐朝釋慧日
乘船遠渡重洋到達天竺（India）。參訪善知識（spiritual teachers），請教最快速的修行方法。到達犍䭾羅國（Gandhara）。東北方的大山裡有一尊觀音像。慧日於是七天叩頭斷食，以死為期。到了第七天晚上，忽然看見觀音菩薩顯現紫金身，坐在寶蓮花上，垂下手來摩他的頭頂說：『你想要傳法，自利利他，唯有唸誦西方極樂世界阿彌陀佛，勝過其他所有修行。』說完忽然消失。慧日回到長安，於是普遍勸人唸佛。（出自《丁蓮侶菂商》）
唐朝釋自覺
住在真州。常常發願，希望因為觀音菩薩而得見阿彌陀佛。於是鑄造觀音像，高四十九尺。鑄成后，至誠祝願。夜裡三更時分，忽然有兩道金光，看見佛從光中降下，觀音菩薩、大勢至菩薩在左右隨侍。佛垂下手來摩自覺的頭頂說：『堅守你的誓願不要改變，利益眾生為先。寶池化生之處，誰能不如你所愿？』後來十一年七月十五的晚上，看見一個人形如天王，顯現在云間，對自覺說：『往生安養世界的日期到了。』於是他在觀音像前，跏趺而坐，圓寂了。（出自《往生集》）
唐朝聖善寺僧道憲
開元年間，住持江州大云寺。被同修們所稱讚。當時刺史元某，想要畫觀世音菩薩像七軸，因為道憲修行精進，所以委託他負責此事。道憲命令畫工齋戒后才開始作畫。所有顏料都用**香代替膠，極其莊嚴。元
【English Translation】 English version: The pagoda still exists today. Later, Emperor Zhongzong asked Wan Hui, 'Who is Master Sengqie?' Wan Hui replied, 'He is an incarnation of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion).' As the Universal Gate Chapter says, 'He appears in the form of a Bhikṣu (Buddhist monk), Bhikṣuṇī (Buddhist nun), etc., to deliver beings who can be liberated in those forms, and preaches the Dharma (teachings) accordingly.' When Master Sengqie first arrived in Chang'an, Wan Hui paid his respects very reverently. Master Sengqie patted his head and said, 'Little one, why do you stay here so long? You can go now.' After Master Sengqie passed away, Wan Hui also died within a few months. Master Sengqie manifested many miraculous events, which are recorded in detail in his biography. (From Records of Heard Matters)
Tang Dynasty Monk Huiri
He traveled by ship across the sea to reach Tianzhu (India). He visited knowledgeable teachers, seeking the most direct and essential Dharma (teachings). He arrived at Gandhara (an ancient region in present-day Pakistan and Afghanistan). In the northeastern mountains, there was an image of Avalokiteśvara (Guanyin). Huiri then prostrated and fasted for seven days, vowing to give his life. On the seventh night, he suddenly saw Avalokiteśvara appear in a purple-golden body, sitting on a jeweled lotus flower, reaching down his hand to touch his head and saying, 'If you wish to transmit the Dharma (teachings), benefiting yourself and others, only reciting Amitābha Buddha (the Buddha of Infinite Light) of the Western Pure Land of Ultimate Bliss surpasses all other practices.' After speaking, he suddenly disappeared. Huiri returned to Chang'an and universally encouraged people to recite the Buddha's name. (From Ding Lian Lü Di Shang)
Tang Dynasty Monk Zijue
He lived in Zhenzhou. He often made a vow, hoping to see Amitābha Buddha (the Buddha of Infinite Light) through Avalokiteśvara (Guanyin). Therefore, he cast an image of Avalokiteśvara (Guanyin), forty-nine feet tall. Once completed, he sincerely prayed. At the third watch of the night, suddenly there were two golden rays of light, and he saw the Buddha descending from the light, with Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (a Bodhisattva who represents the power of wisdom) attending on the left and right. The Buddha reached down his hand to touch Zijue's head and said, 'Hold fast to your vow and do not change it, prioritize benefiting beings. Where you are born in the jeweled pond, who could not have their wishes fulfilled?' Eleven years later, on the evening of the fifteenth day of the seventh month, he saw a person shaped like a heavenly king, appearing in the clouds, saying to Zijue, 'The time to be reborn in the Land of Peace and Nourishment has arrived.' Then, in front of the Avalokiteśvara (Guanyin) image, he sat in the lotus position and passed away. (From Collection on Rebirth)
Tang Dynasty Monk Daoxian of Shengsan Temple
During the Kaiyuan era, he was the abbot of Dayun Temple in Jiangzhou. He was praised by his fellow practitioners. At that time, the prefect Yuan Mou wanted to paint seven scrolls of Avalokiteśvara (Guanyin) images, and because Daoxian was diligent in practice, he entrusted him with this task. Daoxian ordered the painters to fast and purify themselves before starting to paint. All the colors were made with ** incense instead of glue, extremely solemn. Yuan
深嘉之。事畢。往預寧斫木排。造文殊堂。排成將還。忽然墮水。江流湍急。同行欲拯不及。憲墮水之際。便思念觀世音。見水底有異光。所畫七菩薩俱在前。謂憲曰。爾但念南無阿彌陀佛。此厄即解。頃出水上。衣履不濕。今大云寺七菩薩像現在。兼畫落水事。以志其異。(出廣異記)
唐釋智益
長沙人。姓吳。嘗為征蠻卒。性好漁獵。因得一白龜。烹而食之。遂遍身患瘡。悉皆潰爛。眉．須．手足指墮落無餘。號呼未即死。行乞于安南市中。有一僧見而哀之。謂曰。汝可迴心念觀音大悲咒。吾當口授。若能精進。必獲善報。卒依言受之。一心念誦。自是瘡痍漸復。手指皆生。既平愈。遂削髮爲僧。於伏波將軍故宅。建立精舍住持焉。(出太平廣記)
唐岑文字
字景仁。棘陽人。少信佛。誦普門品。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。能誦普門品。水難應免。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。君以善緣。幸不及難。終逢太平。致富貴。言訖不見。及徹齋。復于碗得舍利二粒。后仕唐。為中書令。(出法華感通)
唐武德中醴泉人徐善才
常齋戒誦觀世音經。逾數千遍。曾往京城延興寺。修營功德
【現代漢語翻譯】 現代漢語譯本： 深嘉許這件事。事情完畢后，前往預寧砍伐木材製作木排，建造文殊堂。木排造成將要返回時，忽然掉入水中。江水湍急，同伴想要營救也來不及。徐憲掉入水中的時候，便思念觀世音菩薩（Avalokiteśvara）。看見水底有奇異的光芒，所畫的七菩薩（Seven Bodhisattvas）都在眼前。菩薩對徐憲說：『你只要唸誦南無阿彌陀佛（Namo Amitābha），這個災難就能解除。』一會兒就浮出水面，衣服鞋子都沒有濕。現在大云寺的七菩薩像還在，並且畫有落水這件事，來記載這件事的奇異。（出自《廣異記》）
唐朝釋智益（Shì Zhìyì）： 長沙人，姓吳。曾經是征蠻的士兵，天性喜歡打魚打獵。因為得到一隻白龜，烹煮吃了它，於是全身長滿瘡，全部潰爛。眉毛、鬍鬚、手指、腳趾都掉落沒有剩餘。呼喊卻沒有立刻死去，在安南的市集中乞討。有一位僧人看見他，可憐他，對他說：『你可以回心轉意唸誦觀音大悲咒（Great Compassion Mantra of Avalokiteśvara），我當口頭傳授給你。如果能夠精進，必定獲得好的報應。』智益最終按照僧人的話接受了咒語，一心念誦。從此瘡漸漸痊癒，手指都長了出來。痊癒后，就剃髮出家為僧，在伏波將軍的舊宅，建立精舍居住。（出自《太平廣記》）
唐朝岑文字（Cén Wénběn）： 字景仁，棘陽人。從小信奉佛教，誦讀《普門品》（Universal Gateway Chapter）。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。忽然聽見有人說：『能誦讀《普門品》，水難應該可以免除。』這樣說了三次，於是浮到水面。一會兒就到達岸邊。有一天在家中設齋供僧，一位僧人最後離開，對他說：『天下將要大亂，您因為有善緣，幸運地不會遇到災難，最終會遇到太平盛世，獲得富貴。』說完就不見了。等到撤掉齋飯，又在碗里得到兩粒舍利（Śarīra）。後來在唐朝做官，擔任中書令。（出自《法華感通》）
唐朝武德年間，醴泉人徐善才（Xú Shàncái）： 經常齋戒誦讀《觀世音經》（Avalokiteśvara Sūtra），超過數千遍。曾經前往京城延興寺，修建營建功德。
【English Translation】 English version: Shen Jia greatly commended this. After the matter was completed, he went to Yuning to chop wood to make a raft to build the Mañjuśrī Hall (Hall of Mañjuśrī). When the raft was completed and about to return, he suddenly fell into the water. The river was turbulent, and his companions were unable to rescue him in time. When Xu Xian fell into the water, he thought of Avalokiteśvara (Guānshìyīn). He saw a strange light at the bottom of the water, and the Seven Bodhisattvas (Qī Púsà) he had painted were all in front of him. The Bodhisattvas said to Xu Xian, 'You only need to recite Namo Amitābha (Nāmó Āmítuófó), and this calamity will be resolved.' After a while, he emerged from the water, and his clothes and shoes were not wet. The Seven Bodhisattva images in Dayun Temple are still there today, and the event of falling into the water is painted to record the strangeness of this event. (From 'Guang Yi Ji')
Tang Dynasty Monk Zhiyi (Zhìyì): A native of Changsha, surnamed Wu. He was once a soldier in the campaign against the barbarians, and he was fond of fishing and hunting. Because he obtained a white turtle and cooked and ate it, he developed sores all over his body, which all festered. His eyebrows, beard, fingers, and toes all fell off, leaving nothing. He cried out but did not die immediately, and he begged in the market of Annam. A monk saw him and took pity on him, saying, 'You can repent and recite the Great Compassion Mantra of Avalokiteśvara (Guānyīn Dàbēi Zhòu), and I will teach it to you orally. If you can be diligent, you will surely receive good rewards.' Zhiyi eventually followed the monk's words and received the mantra, reciting it wholeheartedly. From then on, the sores gradually healed, and his fingers grew back. After he recovered, he shaved his head and became a monk, establishing a hermitage in the old residence of General Fubo and residing there. (From 'Taiping Guangji')
Tang Dynasty Cen Wenben (Cén Wénběn): His courtesy name was Jingren, and he was from Jiyang. He believed in Buddhism from a young age and recited the 'Universal Gateway Chapter' (Pǔmén Pǐn). 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 'Universal Gateway Chapter' should be spared from water disasters.' This was said three times, and then he floated to the surface of the water. After a while, he reached the shore. One day, he set up a vegetarian feast at home to offer to monks. One monk left last and said to him, 'The world is about to be in great chaos. Because of your good karma, you are fortunate not to encounter disaster, and you will eventually encounter a peaceful and prosperous age and attain wealth and honor.' After speaking, he disappeared. When the vegetarian meal was cleared away, two Śarīra (Shèlì) were found in the bowl. Later, he served as an official in the Tang Dynasty, holding the position of Chancellor. (From 'Fahua Gantong')
During the Wude period of the Tang Dynasty, Xu Shancai (Xú Shàncái) from Liquan: He often observed vegetarian precepts and recited the Avalokiteśvara Sūtra (Guānshìyīn Jīng) more than several thousand times. He once went to Yanxing Temple in the capital to cultivate and build merit.
。歸時道逢胡賊。將所掠漢人。並向洪崖殺之。善才知不免。唯疾念觀音經。當殺時。了不自覺。至夜方知身在深澗樹枝上。去崖三百餘尺。以手摩頂。覺微痛而無傷。漸下樹。循澗南行約數十里。天曉。去賊已遠。得路還家。琬法師嘗說其事。(出法苑珠林)
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。鞫問甚急。大理李敬玄．司直王忻等數十人同系獄。雄專念普門品。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。同室囚俱獲免。(出法苑珠林)
唐杜智楷
濟陰人。少好釋典。不仕不娶。被僧衣。隱居太山。以讀誦為事。貞觀二十一年。自山中還。忽患疾垂死。以袈裟覆體。昏然如夢。見婦女十數人。屢來相擾。智楷端然不動。漸逼近前。言欲共執智楷去擲北澗里。有攬著袈裟者。忽齊聲唸佛。退後懺悔。請為造阿彌陀佛。誦觀音菩薩三十餘遍。少間。遂覺體上大汗而愈。(出法苑珠林)
唐麟德中京師永興坊許儼
取魚為業。後患疾。冥然苦死。身赤如火。痛逾炭灸。自云。但見火車來燒身。冥官責其取魚業
【現代漢語翻譯】 現代漢語譯本：有一次，善才回家時，路上遇到胡人強盜。強盜們將搶掠來的財物，都拿到洪崖去殺人滅口。善才自知難以倖免，就一心念誦觀音經。當被殺的時候，他完全沒有知覺。到了晚上，才發現自己身處深澗的樹枝上，距離崖頂三百多尺。他用手摸頭頂，感覺微微疼痛但沒有受傷。於是慢慢下樹，沿著山澗向南走了大約幾十里路。天亮后，離強盜已經很遠了，便找到路回家了。琬法師曾經說過這件事。（出自《法苑珠林》） 唐朝貞觀年間，河南人董雄擔任大理丞（官名）。因為李仙童的案件，皇上大怒，派侍御史韋悰嚴厲審問。大理寺的李敬玄、司直王忻等幾十人一同被關進監獄。董雄專心念誦《普門品》，每天誦讀三十遍，晚上也不停歇。忽然，他的枷鎖自己解開了。他驚恐地告訴看守。當晚，監察御史張守一直宿在監獄裡，親自檢視，覺得非常奇怪。重新鎖好並嚴密封鎖后離去。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。臺里臺外聽到這件事的人都覺得很神奇。事情平息后，同室的囚犯都獲得了赦免。（出自《法苑珠林》） 唐朝人杜智楷，是濟陰人。年輕時就喜歡佛經，不當官也不娶妻，穿著僧人的衣服，隱居在泰山，以讀誦佛經為事。貞觀二十一年，他從山中返回，忽然得了重病，生命垂危。他用袈裟蓋住身體，昏昏沉沉地像在做夢。夢見十幾名婦女，多次前來騷擾。杜智楷端正地坐著不動。那些婦女漸漸逼近，說要一起把杜智楷抓走扔到北邊的山澗里。有人抓住他的袈裟，忽然一起唸佛，退後懺悔，請求為她們建造阿彌陀佛像，並誦唸觀音菩薩三十多遍。過了一會兒，杜智楷感覺身上出了很多汗，病就好了。（出自《法苑珠林》） 唐朝麟德年間，京城永興坊的許儼，以捕魚為業。後來得了重病，昏迷不醒，痛苦地死去。身體赤紅如火，疼痛超過了用炭火燒烤。他自己說，只看見火車來燒他的身體，冥府的官員責備他捕魚的罪業。
【English Translation】 English version: Once, when Shancai (a proper name) was returning home, he encountered Hu (non-Han people, often used to refer to nomadic tribes) bandits on the road. The bandits were taking the plundered goods to Hongya (a place name) to kill people and silence them. Shancai knew he could not escape, so he single-mindedly recited the Guanyin Sutra. When he was being killed, he was completely unaware. It was not until night that he found himself on a tree branch in a deep ravine, more than three hundred feet from the top of the cliff. He touched the top of his head and felt a slight pain but no injury. So he slowly climbed down the tree and walked south along the ravine for about dozens of miles. At dawn, he was far away from the bandits and found his way home. Dharma Master Wan (a proper name) once told this story. (From 'Dharma Collection and Garden Forest') During the Zhenguan (era name of Tang Dynasty) period of the Tang Dynasty, Dong Xiong (a proper name) from Henan served as Dali Cheng (official title). Because of the Li Xiantong (a proper name) case, the emperor was furious and sent the Censor Wei Cong (a proper name) to interrogate him severely. Dozens of people from the Dali Temple, including Li Jingxuan (a proper name) and Wang Xin (a proper name), were imprisoned together. Dong Xiong devoted himself to reciting the 'Universal Gate Chapter' (普門品, Pǔ Mén Pǐn, chapter of the Lotus Sutra), reciting it thirty times a day, without stopping even at night. Suddenly, his shackles unlocked themselves. He told the guards in surprise. That night, Supervising Censor Zhang Shouyi (a proper name) stayed overnight in the prison and personally inspected it, finding it very strange. He relocked and sealed it tightly before leaving. Dong Xiong continued to recite the sutra, and at the fifth watch (around 3-5 am), the lock unlocked again, falling to the ground with a sound, while the seal remained intact. People inside and outside the office who heard about this found it miraculous. After the matter was settled, the prisoners in the same cell were all pardoned. (From 'Dharma Collection and Garden Forest') Du Zhikai (a proper name) of the Tang Dynasty was from Jiyin (a place name). He loved Buddhist scriptures from a young age, did not become an official, and did not marry. He wore monk's robes and lived in seclusion on Mount Tai (a place name), devoting himself to reading and reciting scriptures. In the twenty-first year of Zhenguan, he returned from the mountains and suddenly fell seriously ill, on the verge of death. He covered his body with a kasaya (袈裟, jiā shā, a Buddhist robe), and fell into a daze as if dreaming. He saw a dozen women repeatedly coming to harass him. Du Zhikai sat upright and did not move. The women gradually approached, saying they wanted to take Du Zhikai away and throw him into the north ravine. Someone grabbed his kasaya, and suddenly they all recited the Buddha's name, retreated, and repented, asking to build Amitabha (阿彌陀佛, Āmítuó Fó, the Buddha of Infinite Light) statues for them and reciting the Guanyin Bodhisattva (觀音菩薩, Guān Yīn Pú Sà, the Bodhisattva of Compassion) more than thirty times. After a while, Du Zhikai felt a lot of sweat on his body, and he recovered from his illness. (From 'Dharma Collection and Garden Forest') During the Linde (era name of Tang Dynasty) period of the Tang Dynasty, Xu Yan (a proper name) of Yongxing Ward (a place name) in the capital city made a living by fishing. Later, he fell seriously ill and died in a coma, suffering greatly. His body was as red as fire, and the pain was worse than being roasted by charcoal. He himself said that he only saw a fire cart coming to burn his body, and the officials of the underworld blamed him for the sin of fishing.
重。遣現生受罪。已經數日。乍生乍死。親戚勸作功德。遂造觀音像兩軀。供養懺悔。仍令閤家茹素。未幾。病遂差。(出法苑珠林)
唐成圭
天寶初。為長沙尉部。送河南橋木。始至揚州。遭風水。遺失甚眾。州司謂其盜賣。拷掠難堪。妄承破用。州司轉帖潭府。時班景倩為潭府嚴察之吏也。遣校楊覲。至揚執圭。覲欲婪賄。非刑逼勒。以鎖枷附於船樑。四面釘塞。唯開小孔通食。圭意若至潭府必死。發揚州日。便矢心念救苦觀世音菩薩。恒一日一食。或不食。但飲水清齋。經十餘日。至滁口。心口唸誦懇至。枷鎖忽然自開。乃伺夜深。舟人盡臥。拔除所釘。出艙呼覲曰。汝如我何。覲驚起問。何得至此。圭曰。我寧葬江魚腹中。豈甘死汝輩手耶。即跳入水。初至江底。遇一浮木。抱之得浮水面。憑浪送入蘆灘。天明投村落中。居民送至滁州。官寮悉為驚歎。代具行李途費。勸圭入京。于御史臺申枉。覲既失圭。一時潰散。因此亦出家焉。(出集異記)
唐王琦
大原人。居滎陽。自童孺不茹葷血。大曆初。為衢州司戶。性喜持誦觀音經。由少及長。數患重病。諷經無不差愈。又誦時每有異類奇形之鬼。來相觸惱。以琦心正。不能幹犯。自致消滅。(出廣異記)
唐衡陽一士人
【現代漢語翻譯】 現代漢語譯本： 重罪。使（某人）現世遭受罪報。已經過去好幾天了，時而活著時而死去。親戚勸他做功德，於是建造了兩尊觀音像，供養並懺悔。並且讓全家吃素。沒過多久，病就好了。（出自《法苑珠林》)
唐朝 成圭（人名） 天寶初年，（成圭）擔任長沙尉部的官職，押送河南的橋木。剛到揚州，遭遇風浪，遺失了很多木材。州官認為他盜賣了木材，嚴刑拷打，難以忍受。他便謊稱（木材）損壞用掉了。州官將公文轉到潭州府。當時班景倩是潭州府負責嚴厲查辦案件的官吏。派遣校尉楊覲，到揚州逮捕成圭。楊覲想要勒索賄賂，用酷刑逼迫，用鎖鏈和枷鎖固定在船樑上，四面釘死，只開一個小孔用來送飯。成圭心想到了潭州府必死無疑。從揚州出發那天，便發誓唸誦救苦觀世音菩薩的名號。每天只吃一頓飯，或者不吃飯，只喝水，保持清齋。經過十多天，到達滁口。他心中口中唸誦懇切至極，枷鎖忽然自己打開了。於是等到夜深人靜，船伕都睡著了，拔掉釘子，走出船艙，呼喊楊覲說：『你能把我怎麼樣？』楊覲驚醒，問道：『你怎麼到這裡來了？』成圭說：『我寧願葬身江魚腹中，難道甘心死在你們手裡嗎？』隨即跳入水中。剛到江底，遇到一根浮木，抱著它得以浮出水面。隨著波浪漂到蘆葦灘。天亮后，他投奔到村落中。村民將他送到滁州。當地官員都感到驚訝讚歎，代替他準備了行李和路費，勸成圭到京城，到御史臺申訴冤屈。楊覲失去成圭后，一時潰散。因此也出家了。（出自《集異記》)
唐朝 王琦（人名） 大原人，居住在滎陽。從小就不吃葷腥。大曆初年，擔任衢州司戶。天性喜歡持誦觀音經。從年少到長大，多次患重病，誦經沒有不痊癒的。而且誦經時常有不同種類的奇形怪狀的鬼，來觸碰騷擾他。因為王琦心正，不能侵犯他，（鬼）自己消滅了。（出自《廣異記》)
唐朝 衡陽的一位讀書人
【English Translation】 English version: Heavy sins. Caused (someone) to suffer retribution in this life. Several days have passed, sometimes alive and sometimes dead. Relatives advised him to perform meritorious deeds, so he built two statues of Avalokiteśvara (Guānshìyīn Púsà, Bodhisattva Who Perceives the Sounds of the World), made offerings and repented. And he made the whole family abstain from meat. Before long, the illness was cured. (From Fayuan Zhulin)
Tang Dynasty, Cheng Gui (Chéng Guī, a personal name) In the early years of Tianbao (Tiānbǎo, reign era of Emperor Xuanzong of Tang Dynasty), (Cheng Gui) served as an official in Changsha (Chángshā, a city in Hunan province), escorting bridge wood from Henan (Hénán, a province in China). Upon arriving in Yangzhou (Yángzhōu, a city in Jiangsu province), he encountered wind and waves, and a great deal of wood was lost. The Yangzhou officials suspected him of selling the wood and subjected him to severe torture, which was unbearable. He falsely confessed that the wood was damaged and used up. The Yangzhou officials forwarded the document to the Tan Prefecture (Tán Fǔ, a prefecture in Tang Dynasty). At that time, Ban Jingqian (Bān Jǐngqiàn, a personal name) was an official in Tan Prefecture responsible for strictly investigating cases. He sent the military officer Yang Jin (Yáng Jìn, a personal name) to Yangzhou to arrest Cheng Gui. Yang Jin wanted to extort bribes and used cruel torture to force him. He fixed the chains and shackles to the ship's beams, nailing them on all sides, leaving only a small hole for food. Cheng Gui thought that he would surely die if he reached Tan Prefecture. From the day he departed from Yangzhou, he vowed to recite the name of Avalokiteśvara Who Saves from Suffering (Jiùkǔ Guānshìyīn Púsà). He ate only one meal a day, or sometimes none, only drinking water and maintaining a pure fast. After more than ten days, he arrived at Chukou (Chúkǒu, a place name). He recited earnestly in his heart and with his mouth, and the chains suddenly opened by themselves. So he waited until late at night, when the boatmen were all asleep, pulled out the nails, came out of the cabin, and shouted to Yang Jin, 'What can you do to me?' Yang Jin woke up in surprise and asked, 'How did you get here?' Cheng Gui said, 'I would rather be buried in the belly of the river fish than willingly die at your hands!' Then he jumped into the water. As soon as he reached the bottom of the river, he encountered a floating piece of wood, held onto it, and was able to float to the surface. He drifted with the waves to a reed beach. At dawn, he sought refuge in a village. The villagers sent him to Chuzhou (Chúzhōu, a city in Anhui province). The local officials were all amazed and praised him, and they prepared luggage and travel expenses for him, advising Cheng Gui to go to the capital and appeal his grievances to the Censorate. After Yang Jin lost Cheng Gui, he collapsed. Therefore, he also became a monk. (From Ji Yi Ji)
Tang Dynasty, Wang Qi (Wáng Qí, a personal name) A native of Taiyuan (Tàiyuán, a city in Shanxi province), residing in Xingyang (Xíngyáng, a city in Henan province). From childhood, he did not eat meat or blood. In the early years of Dali (Dàlì, reign era of Emperor Daizong of Tang Dynasty), he served as a registrar in Quzhou (Qúzhōu, a city in Zhejiang province). He was naturally fond of reciting the Avalokiteśvara Sutra (Guānyīn Jīng). From youth to adulthood, he suffered from serious illnesses many times, but reciting the sutra always cured him. Moreover, when he recited the sutra, there were often strange and grotesque ghosts of different kinds who came to touch and disturb him. Because Wang Qi's heart was righteous, they could not violate him, and (the ghosts) disappeared on their own. (From Guang Yi Ji)
Tang Dynasty, a scholar from Hengyang (Héngyáng, a city in Hunan province)
年高無子。祈嗣靡所不至。忽遇老僧。持白衣觀音經授之。曰。佛說此經有能授持。隨心所愿。獲福無量。若欲求子。即生智慧之男。有白衣重包之異。於是夫婦竭誠誦滿一藏。數年遂生三子。果有白衣重包。衡陽太守親睹其事。重為印施。亦以祈嗣。不逾年生一子。(出白衣經紀驗)
唐饒州軍典鄭鄰
死至陰府。王按籍。知是誤追。乃放還。語之曰。汝還人間。勉力為善。汝見人殺生。但念阿彌陀佛與觀世音菩薩。彼得受生。汝亦得福。(出龍舒凈土文引觀音感應)
唐歐陽璨
徐州人。素持諷觀音大悲神咒。家在州南五十里。偶夏月入城。薄暮方歸。是夕天色暝晦。約行二十里。雷雨大澍。路之半有山林夾道。密陰䆳谷。向多猛獸。璨心悸不已。既達山路。雨勢彌盛。俄見巨物出於前。長丈餘。色白。首足都不可辨。相去才十餘步。同行不離。璨懼甚。欲持大悲咒。假菩薩力以御之。然口噤不能發聲。但存心默唸。數遍后。方能朗誦。誦之不輟。怪忽隱滅。雨亦稍息。遂得至家。(出玉堂閑話)
唐孟知儉
并州人。少時病忽亡。見衙府如常。時不知其死。逢故人為吏。謂曰。因何得來。具告知。始知所至為冥途。吏為撿籍曰。君平生無福果。何以得還。知儉曰。
【現代漢語翻譯】 現代漢語譯本：
有一對年邁的夫婦沒有孩子，他們四處祈求希望能生個孩子。一次偶然的機會，他們遇到一位老和尚，老和尚將《白衣觀音經》傳授給他們，並說：『佛說這部經書，如果有人能夠受持，就能隨心所愿，獲得無量的福報。如果想要生孩子，就會生下有智慧的男孩，並且會有用白衣包裹的奇異現象。』於是，這對夫婦竭盡誠心地誦讀了一遍《白衣觀音經》。幾年后，他們竟然生了三個兒子，果然都有用白衣包裹的現象。衡陽太守親自目睹了這件事，重新印製施捨經書，也是爲了祈求生子，不到一年就生了一個兒子。（出自《白衣經紀驗》）
唐朝饒州軍典鄭鄰（Zheng Lin）
死後到了陰間地府，閻王查閱戶籍，知道是抓錯了人，於是放他返回陽間，並對他說：『你回到人間，要努力行善。你如果看見有人殺生，就念誦阿彌陀佛（Amitabha Buddha）和觀世音菩薩（Avalokiteshvara Bodhisattva）的名號，他們就能得到超度往生，你也能得到福報。』（出自龍舒凈土文引觀音感應）
唐朝歐陽璨（Ouyang Can）
是徐州人。平時堅持諷誦觀音大悲神咒。家住在徐州南面五十里。有一次夏天進城，傍晚才回家。那天晚上天色昏暗。大約走了二十里路，突然雷雨大作。路有一半是山林夾道，密陰深谷，向來有很多猛獸。歐陽璨心裡非常害怕。到達山路時，雨勢更加猛烈。忽然看見一個巨大的東西出現在前面，長一丈多，顏色是白色的，頭和腳都無法分辨，相距只有十多步。那個怪物一直跟著他。歐陽璨非常害怕，想要持誦大悲咒，藉助菩薩的力量來抵禦它。但是嘴巴緊閉，無法發出聲音，只能在心裡默默地念誦。唸了幾遍后，才能朗誦出來，不停地誦唸。那個怪物忽然消失了，雨也稍微停歇，於是平安地回到了家。（出自《玉堂閑話》）
唐朝孟知儉（Meng Zhijian）
是并州人。年輕時生病突然去世，看見衙門官府和往常一樣。當時不知道自己已經死了。遇到一位以前認識的人做官吏，那人問他說：『你因什麼事到這裡來？』孟知儉把事情的經過都告訴了他，這才知道自己已經到了陰間。官吏為他查閱戶籍說：『你平生沒有福報，憑什麼能夠還陽呢？』孟知儉說：
【English Translation】 English version:
An elderly couple had no children. They prayed for offspring everywhere they could. Suddenly, they met an old monk who gave them the White-Robed Guanyin Sutra. He said, 'The Buddha said that whoever receives and upholds this sutra will have their wishes fulfilled and receive immeasurable blessings. If you wish to have a child, you will give birth to a wise son, and there will be the extraordinary sign of being wrapped in white cloth.' Thereupon, the couple sincerely recited the entire sutra once. After several years, they had three sons, and indeed they were wrapped in white cloth. The prefect of Hengyang personally witnessed this event and reprinted and distributed the sutra, also to pray for offspring. Within a year, he had a son. (From Verifications of the White-Robed Sutra)
Zheng Lin, a military clerk of Raozhou in the Tang Dynasty
Died and went to the underworld. The King checked the records and knew that he had been mistakenly summoned, so he released him to return. He told him, 'When you return to the human world, strive to do good deeds. When you see people killing living beings, just recite the names of Amitabha Buddha (Amitabha Buddha) and Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva). They will be able to be reborn, and you will also gain blessings.' (From Longshu's Pure Land Writings, citing Guanyin's Responses)
Ouyang Can of the Tang Dynasty
Was a native of Xuzhou. He regularly chanted the Great Compassion Mantra of Guanyin. His home was fifty li south of the city. Once, in the summer, he entered the city and returned late in the evening. That night, the sky was dark. After traveling about twenty li, there was a heavy thunderstorm. Half of the road was flanked by mountains and forests, with dense shade and deep valleys, where there were often fierce beasts. Can was very frightened. When he reached the mountain road, the rain became even heavier. Suddenly, he saw a huge object appear in front of him, more than ten feet long, white in color, with indistinguishable head and feet, only ten or so steps away. The strange object did not leave him. Can was very afraid and wanted to recite the Great Compassion Mantra, using the power of the Bodhisattva to ward it off. However, his mouth was closed and he could not make a sound, so he silently recited it in his heart. After reciting it several times, he was able to recite it aloud, reciting it continuously. The strange object suddenly disappeared, and the rain also subsided slightly, so he was able to return home safely. (From Idle Talks from the Jade Hall)
Meng Zhijian of the Tang Dynasty
Was a native of Bingzhou. He suddenly died of illness when he was young, and saw the government office as usual. At that time, he did not know that he was dead. He met an old acquaintance who was an official, who asked him, 'Why did you come here?' Zhijian told him everything, and then he knew that he had arrived in the underworld. The official checked the records for him and said, 'You have no blessings in your life, how can you return to the world?' Zhijian said,
我一生誦多心經及觀音經。雖不記數。約三．四萬遍。吏果撿獲之。為白冥主放還。吏問。欲知爾前程乎。遂以簿示之。上載知儉合運出身。為曹州參軍。轉鄧州司倉。即掩卻不許看。引入一黑坑。遂活。不知運是何事。尋有敕募運糧。因選授曹州參軍。轉鄧州司倉。去任。又選晉州判司。未至而卒。(出朝野僉載)
唐李昕
善持千手千眼咒。有人患瘧。昕咒之。其鬼見形。謂人曰。我本欲大困辱君。為懼李十四郎。不敢復來矣。十四郎即昕也。昕家在東郡。客遊河南。其妹染疾。死數日。回生云。初被數人引入墓間。中一人云。此李十四郎妹。今從河南還。將至家。彼善人也。如聞吾等取其妹。必以神咒窘我等。不如早送還之。女活。昕亦到舍。(出廣異記)
唐桃林令韓光祚
攜家之官。途經華山廟。下車謁焉。入廟而愛妾暴死。令巫請于神。巫言。三郎欲取汝妾。既請。且免。至縣終當取之。光祚到任。乃召金工。為妾鑄金為觀世音像。求免此難。五日。妾復暴卒。半日方蘇。云。適華山府君備車騎來迎。出門。有一僧金色。遮其前。車騎畏。不敢過。因之散去。光祚由是益信內教。(出記聞)
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。
【現代漢語翻譯】 現代漢語譯本 我一生誦讀《般若波羅蜜多心經》（Heart Sutra）及《觀世音菩薩普門品》（Universal Gate Chapter of Avalokiteśvara Bodhisattva Sutra）。雖不記具體次數，約有三四萬遍。陰間的官吏果然查獲此事，稟告冥府之主（冥主）后被放還。官吏問：『你想知道你的前程嗎？』 於是把簿冊給他看，上面記載知儉應當走運出身，擔任曹州參軍（Cáozhōu cānjūn，Military Advisor of Cao Prefecture），鄧州司倉（Dèngzhōu sīcāng，Granary Official of Deng Prefecture）。隨即掩蓋住不許再看，引入一個黑坑，於是活了過來。不知『運』是什麼事。不久朝廷下令招募運糧的官吏，因此被選授為曹州參軍，鄧州司倉。卸任后，又被選為晉州判司（Jìnzhōu pàn sī，Record Keeper of Jin Prefecture），未到任就去世了。（出自《朝野僉載》）
唐朝李昕（Lǐ Xīn） 善於持誦《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼》（Great Compassion Mantra）。有人患瘧疾，李昕為其持咒。那鬼現形，對人說：『我本來想讓你大受困辱，因為害怕李十四郎，不敢再來了。』 十四郎就是李昕。李昕家在東郡，客居河南。他的妹妹染病，死了幾天後，回生說：『起初被幾個人引入墓間，其中一人說：『這是李十四郎的妹妹，現在從河南迴來，將要到家了。他是善人，如果聽說我們取了他的妹妹，必定用神咒困窘我們，不如早點送她回去。』 女子活了過來，李昕也到家了。（出自《廣異記》）
唐朝桃林縣令韓光祚（Hán Guāngzuò） 攜帶家眷去上任，途中經過華山廟，下車去拜謁。進入廟后，他的愛妾突然暴死。韓光祚讓巫師向神靈請示。巫師說：『三郎想要娶你的妾，已經請求了，暫且免了，到縣裡最終還是要取走她。』 韓光祚到任后，就召集金匠，為妾鑄造金質的觀世音菩薩像，祈求免除此難。五天後，他的妾又突然暴死，過了半天才甦醒，說：『剛才華山府君（Huàshān fǔ jūn，Lord of Mount Hua）準備了車馬儀仗來迎接我，出門時，有一位僧人，全身金色，擋在前面，車馬儀仗害怕，不敢過去，因此就散去了。』 韓光祚因此更加相信內教（佛教）。（出自《記聞》）
唐朝馬郎婦 出自陜右。先前此地風俗習慣騎馬射箭，不知道有佛法僧三寶（Three Jewels）的名號。元和十二年（Yuánhé shí'èr nián，12th year of the Yuanhe era (817 AD)）
【English Translation】 English version Throughout my life, I have recited the Heart Sutra (Heart Sutra) and the Universal Gate Chapter of Avalokiteśvara Bodhisattva Sutra (Universal Gate Chapter of Avalokiteśvara Bodhisattva Sutra) numerous times. Although I haven't kept count, it's approximately thirty to forty thousand times. The officials of the underworld indeed discovered this and, after reporting to the Lord of the Underworld (冥主, Míngzhǔ), I was released. The official asked, 'Do you wish to know your future?' Thereupon, he showed me a register, which stated that Zhi Jian (知儉) was destined to rise through good fortune, serving as a Military Advisor of Cao Prefecture (曹州參軍, Cáozhōu cānjūn) and a Granary Official of Deng Prefecture (鄧州司倉, Dèngzhōu sīcāng). He immediately covered it up, not allowing me to see further, and led me into a dark pit, after which I revived. I didn't know what 'fortune' referred to. Soon after, the court issued a decree to recruit officials to transport grain, and I was selected and appointed as the Military Advisor of Cao Prefecture and the Granary Official of Deng Prefecture. After leaving office, I was again selected as a Record Keeper of Jin Prefecture (晉州判司, Jìnzhōu pàn sī), but I died before taking office. (From 'Miscellaneous Records from the Court and the Countryside')
Li Xin (李昕, Lǐ Xīn) of the Tang Dynasty He was skilled in reciting the Great Compassion Mantra (Great Compassion Mantra). Someone was suffering from malaria, and Li Xin chanted the mantra for him. The ghost manifested, saying to the person, 'I originally intended to greatly trouble and humiliate you, but because I fear Li Shisilang (李十四郎, Lǐ Shísìláng), I dare not come again.' Shisilang was Li Xin. Li Xin's home was in Dongjun, and he was a guest in Henan. His younger sister fell ill and died for several days. She revived and said, 'Initially, I was led into a tomb by several people. One of them said, 'This is the younger sister of Li Shisilang, who is now returning from Henan and will soon be home. He is a virtuous person. If he hears that we have taken his sister, he will surely use divine mantras to trouble us. It's better to send her back early.'' The woman revived, and Li Xin also arrived home. (From 'Extensive Records of the Unusual')
Han Guangzuo (韓光祚, Hán Guāngzuò), Magistrate of Taolin County in the Tang Dynasty He took his family to his official post and passed by the Huashan Temple on the way. He got out of the carriage to pay his respects. After entering the temple, his beloved concubine suddenly died. Han Guangzuo had a shaman inquire of the gods. The shaman said, 'Sanlang (三郎, Sānláng) wants to take your concubine. He has already requested it, and it has been temporarily waived, but he will ultimately take her in the county.' After Han Guangzuo arrived at his post, he summoned goldsmiths to cast a golden statue of Avalokiteśvara Bodhisattva (觀世音菩薩, Guānshìyīn Púsà) for his concubine, seeking to avert this calamity. Five days later, his concubine suddenly died again, and only revived after half a day. She said, 'Just now, the Lord of Mount Hua (華山府君, Huàshān fǔ jūn) prepared carriages and horses to welcome me. When I went out, there was a monk, golden in color, blocking the way. The carriages and horses were afraid and dared not pass, so they dispersed.' From this, Han Guangzuo became even more convinced of the inner teachings (Buddhism). (From 'Records of Heard Matters')
The Woman of Ma Lang in the Tang Dynasty She came from Shanxi. Previously, the customs of this place were riding and archery, and they did not know the names of the Three Jewels (Three Jewels). In the twelfth year of Yuanhe (元和十二年, Yuánhé shí'èr nián, 817 AD),
忽有美女。挈籃鬻魚。人競欲娶之。女曰。有一夕能誦普門品者。則吾歸之。黎明能誦者二十餘輩。復授以金剛般若。能誦猶十人。乃更授法華全經。期以三日通徹。獨馬氏子能之。乃具禮迎歸。入門。女稱疾。求止別房。須臾便死。體即爛壞。遂瘞焉。數日。有紫衣老僧至葬所。命啟視。惟黃金鎖子骨而已。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)
唐陳玄范妻張氏
精心奉佛。恒愿自造觀音像。終身供養。力不能從。專心日久。忽有觀世音金像。光彩輝煌。長五尺許。現於高座。眾嘆其精感所致。(出辨正論)
南唐李後主
手書金字心經一卷。賜宮人喬氏。后入宋太宗禁中。聞後主薨。自內庭出經。舍相國寺。以資薦度。且自書於後云。故李後主宮人喬氏。伏遇國主百日。謹舍昔時賜妾所書般若心經一卷在相國寺西塔院。伏願彌勒尊前。持一花而見佛。云云。其後江南僧持歸故國。置天禧寺塔相輪中。寺后大火。相輪自火中墮落。而經不損。(出默記)
觀世音持驗紀上 卍新續藏第 78 冊 No. 1542 觀音經持驗記
觀世音持驗紀下
宋釋遵式
臺州葉氏。其母䖍禱于古觀音而生
【現代漢語翻譯】 現代漢語譯本：忽然來了一位美麗的女子，提著籃子賣魚。很多人都爭著想娶她。女子說：『誰能在一個晚上背誦《普門品》的，我就嫁給誰。』第二天黎明，能背誦的人有二十多個。女子又教他們背誦《金剛般若經》，能背誦的還有十個人。於是女子又教他們背誦《法華經》全文，約定三天之內全部通曉。只有馬家的兒子能做到。於是馬家備辦禮儀迎娶她回家。入門后，女子就說自己生病了，要求住在別的房間。一會兒就死了，身體立刻腐爛。於是就把她埋葬了。幾天後，有一位身穿紫色袈裟的老和尚來到埋葬的地方，命令挖開墳墓檢視。只見裡面只有黃金鎖子骨。老和尚對眾人說：『這是觀音大士（Guanshiyin Dashi，Avalokiteśvara Bodhisattva），憐憫你們業障深重，所以垂示方便法門來教化你們。』說完，就飛向天空離開了。（見宋潛溪像贊序） 唐朝陳玄范的妻子張氏， 精心供奉佛，一直希望自己塑造一尊觀音像（Guanyin Xiang，Avalokiteśvara image），終身供養。但財力不足，無法實現。但她專心致志，時間久了，忽然出現一尊觀世音金像（Guanshiyin Jinxiang，Golden Avalokiteśvara image），光彩輝煌，大約五尺多高，顯現在高座上。眾人都讚歎這是她精誠感應所致。（出自《辨正論》） 南唐後主李煜， 親手用金字書寫了一卷《心經》（Xinjing，Heart Sutra），賜給宮人喬氏。喬氏後來進入宋太宗的後宮。聽到後主去世的訊息，她從內廷取出這部經書，舍入相國寺，用來超度後主。並且親自在經書後面寫道：『故李後主宮人喬氏，躬逢國主百日祭，謹將昔日國主賜妾所書《般若心經》（Bore Xinjing，Prajnaparamita Heart Sutra）一卷，舍入相國寺西塔院。伏願彌勒尊前，持一花而見佛。』後來江南的僧人將這部經書帶回故國，放置在天禧寺塔的相輪中。寺廟後來發生大火，相輪從火中墜落，而經書卻完好無損。（出自《默記》） 《觀世音持驗紀》上 《卍新續藏》第78冊 No. 1542 《觀音經持驗記》 《觀世音持驗紀》下 宋朝釋遵式， 臺州葉氏，他的母親虔誠地向古觀音（Gu Guanyin，Ancient Avalokiteśvara）祈禱而生下了他。
【English Translation】 English version: Suddenly, a beautiful woman appeared, carrying a basket selling fish. Many people competed to marry her. The woman said, 'Whoever can recite the 'Universal Gate Chapter' (Pumenpin) in one night, I will marry him.' By dawn, more than twenty people could recite it. The woman then taught them to recite the 'Diamond Sutra' (Jin'gang Banruo), and ten people could still recite it. So the woman taught them to recite the entire 'Lotus Sutra' (Fahua Jing), stipulating that they must understand it all within three days. Only the son of the Ma family could do it. So the Ma family prepared the wedding ceremony and welcomed her home. After entering the house, the woman said she was ill and asked to stay in a separate room. Soon after, she died, and her body immediately decayed. So they buried her. A few days later, an old monk wearing a purple robe came to the burial site and ordered the grave to be opened. Only golden locked bones were found inside. The old monk said to the crowd, 'This is Avalokiteśvara Bodhisattva (Guanshiyin Dashi), who, out of compassion for your heavy karmic obstacles, manifested a convenient means to transform you.' After saying this, he flew into the sky and left. (See Preface to the Portrait Praise of Qianxi of the Song Dynasty) Zhang, the wife of Chen Xuanfan of the Tang Dynasty, Devotedly worshipped the Buddha, always hoping to create an image of Avalokiteśvara (Guanyin Xiang) for lifelong worship. However, she lacked the financial means to do so. But she was single-minded, and after a long time, a golden image of Avalokiteśvara (Guanshiyin Jinxiang), radiant and glorious, about five feet tall, appeared on the high seat. Everyone praised it as a result of her sincere devotion. (From 'Bian Zheng Lun') Li Yu, the last ruler of the Southern Tang Dynasty, Personally wrote a volume of the 'Heart Sutra' (Xinjing) in gold letters and gave it to the palace woman Qiao. Qiao later entered the harem of Emperor Taizong of the Song Dynasty. Upon hearing the news of the last ruler's death, she took out this sutra from the inner court and donated it to Xiangguo Temple to help him be reborn in a better realm. And she personally wrote at the end of the sutra: 'Qiao, the former palace woman of the last ruler of the Southern Tang Dynasty, respectfully commemorates the hundredth day of the late ruler's passing, and hereby donates this volume of the 'Prajnaparamita Heart Sutra' (Bore Xinjing) written by the late ruler to me in the past, to the West Pagoda Courtyard of Xiangguo Temple. May I hold a flower before Maitreya and see the Buddha.' Later, a monk from Jiangnan brought this sutra back to his homeland and placed it in the spire of the Tianxi Temple Pagoda. The temple later caught fire, and the spire fell from the fire, but the sutra was undamaged. (From 'Mo Ji') Records of Miraculous Verifications of Avalokiteśvara, Part 1 Continuation of the Buddhist Canon, Volume 78, No. 1542, Records of Miraculous Verifications of the Avalokiteśvara Sutra Records of Miraculous Verifications of Avalokiteśvara, Part 2 The Song Dynasty Monk Zunshi, The Ye family of Taizhou, whose mother piously prayed to the Ancient Avalokiteśvara (Gu Guanyin) and gave birth to him.
師。十八剃髮。先於禪林寺習律。繼入國清。燃指于普賢像前。誓傳臺教。學高行苦。名冠二浙。博習教觀。專志安養。嘗力行般舟三昧。以九十日為期。素苦學嘔血。處道場中。兩足皮裂。師以死自誓。一日忽如夢中。見白衣觀音。垂手指其口。引出數蟲。又指端出甘露注口中。服之身心清涼。自此宿疾頓愈。出懺。頂相高寸餘。雙手下垂過膝。聲如洪鐘。皆與舊異。眾咸嘆仰之。師創下天竺寺數百間。建光明懺堂。每架一椽一甃。必誦大悲咒七遍。三經𡨥難。火皆自滅。由願力堅固所致也。度弟子百餘。學徒千數。惟宗凈土勸人。著凈土決疑行愿二門。及凈土懺法．金光明．觀音諸本懺儀行世。天聖十年坐逝。年六十九。眾見大星殞于靈鷲峰。時號慈雲懺主。(出蓮宗寶鑑)
宋范文正公仲淹
寓居蘇州。母亡三七。夢泣告曰。我以陽世造業。為泰山府君所羈。受罰不堪。吾兒素孝。乞誦金剛般若一藏。救拔母罪。公驚哭而醒。即齋沐。延緇流於玄墓山。諷經七日。禮懺將滿。又夢母曰。緣兒至誠禮誦。感白衣大士降凡。持經半卷。今母不但消罪。更得生天矣。明辰。兒入經堂詢之自知。宜以厚䞋叩酬大士。言畢而去。公明旦備䞋。拜謝眾僧。因問。眾中持經半卷者為誰。眾俱失色。答曰。所禮經典
。一字不遺。豈有隻持半卷之事。旁有一僧從容告云。昨大眾唸經。山僧倚立點看。至第十六分。倏大人至拈香。便歸廚作務。今承問。敢以直對。公即稽首下拜。䖍奉䞋禮。僧言。莫莫。忽騰空不見。緇俗無不瞻仰。公因是創莫莫禪堂。以紀靈異。至今不泯。(出金剛靈應)
宋汴京張慶
祥符中為司獄。常以慈慎自持。晨興掃除濫穢。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。我輩若不憐恤。受罪者何從赴訴耶。生平持誦法華經。每遇重犯就戮。必為齋素誦經一月乃止。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。乃以手挈之而出。遂得蘇。明年生子。亨官三班借職。慶年八十二。無疾而終。六孫皆顯仕。(出感應篇傳)
宋京師人翟楫
居湖州四安鎮。五十無子。繪觀音像䖍禱。其妻方娠。夢白衣婦人。以盤送一兒。姿甚韶秀。欲抱取之。一牛橫隔其中。竟不可得。既生男。彌月不育。又禱加虔。有聞其夢者告楫曰。子嗜牛肉。豈為是歟。楫悚然。遂誓舉家不復食。仍夢前婦人送兒至。果生男。后貴顯。克
【現代漢語翻譯】 現代漢語譯本： 有一個字都不遺漏。怎麼會有隻念半卷經書的事情呢？旁邊有一個僧人從容地說道：『昨天大眾一起唸經，我靠著站著觀看。到第十六分的時候，忽然大人來拈香，我就回廚房做事情了。現在承蒙您詢問，我敢於如實回答。』縣令立刻稽首下拜，虔誠地奉上禮物。僧人說：『莫莫。』忽然騰空不見了。僧俗沒有不仰頭觀看的。縣令因此建立了莫莫禪堂，來紀念這件靈異的事情，至今沒有泯滅。（出自《金剛靈應》）
宋朝汴京的張慶（人名）
祥符年間擔任司獄（官名）。常常以慈悲謹慎來要求自己。早晨起來就打掃監獄裡的污穢之處，夏天尤其勤勞。對於飲食、湯藥、臥具，必定加以精細潔凈。常常告誡他的下屬說：『人們不幸觸犯法律，我們如果不憐憫體恤他們，受罪的人從哪裡去申訴呢？』他平生持誦《法華經》（佛經名）。每當遇到重犯被處決，必定為他們齋戒素食誦經一個月才停止。曾經教導獄中的囚犯，有罪應當自己承認，不要誣陷善良的人，以加重自己的罪孽。他的妻子袁氏（人名），四十八歲時感染瘟疫去世。三天後忽然甦醒，說：『我開始到了一處污穢的地方，想要得到清涼的地方。忽然看見白衣大士（觀音菩薩的別稱）說：『你不應當到這裡來。而且還沒有後代。你的丈夫有很多陰德，子孫應當有興旺發達的。』於是用手提著她出來，就甦醒了。』第二年生了一個兒子，名叫亨（人名），官至三班借職（官名）。張慶八十二歲，沒有疾病而去世，六個孫子都顯貴發達。（出自《感應篇傳》）
宋朝京師人翟楫（人名）
居住在湖州四安鎮。五十歲還沒有兒子。他畫了觀音像虔誠地祈禱。他的妻子懷孕的時候，夢見一位穿白衣服的婦人，用盤子送來一個孩子，容貌非常俊秀。想要抱他，一頭牛橫在中間阻隔，最終沒有得到。生下兒子后，滿月了還不養活。他又更加虔誠地祈禱。有聽到他夢的人告訴翟楫說：『你喜歡吃牛肉，難道是因為這個原因嗎？』翟楫聽了很害怕，於是發誓全家不再吃牛肉。又夢見之前的婦人送孩子來，果然生了一個男孩，後來貴顯發達，能夠……
【English Translation】 English version: Not omitting a single word. How could there be such a thing as only reciting half a scroll of scripture? A monk nearby calmly said, 'Yesterday, the assembly was reciting scriptures, and I was leaning and watching. When it came to the sixteenth section, suddenly an official arrived to offer incense, and I returned to the kitchen to work. Now that you ask, I dare to answer truthfully.' The magistrate immediately bowed and prostrated, reverently offering gifts. The monk said, 'Mo, mo.' Suddenly, he ascended into the sky and disappeared. Monks and laypeople alike looked up in admiration. The magistrate then established the Mo Mo Zen Hall to commemorate this miraculous event, which has not been forgotten to this day. (From 'Miraculous Responses of the Diamond Sutra')
Zhang Qing of Bianjing (present-day Kaifeng), Song Dynasty (person's name)
During the Xiangfu era, he served as a prison warden (official title). He always held himself to compassion and caution. He would sweep away the filth in the prison every morning, especially diligently in the hot months. He always ensured that the food, medicine, and bedding were clean and refined. He often warned his subordinates, 'If people are unfortunate enough to break the law, and we do not have compassion for them, where will the suffering go to appeal?' Throughout his life, he recited the 'Lotus Sutra' (Buddhist scripture). Whenever a serious offender was executed, he would fast and recite scriptures for a month before stopping. He once taught the prisoners, 'If you are guilty, you should confess your sins and not falsely accuse the innocent, lest you increase your own karma.' His wife, Yuan (person's name), died of plague at the age of forty-eight. Three days later, she suddenly revived and said, 'I first arrived at a filthy place and longed for a cool and refreshing place. Suddenly, I saw the White-Robed Great Being (another name for Avalokiteśvara Bodhisattva) say, 'You should not be here. Moreover, you do not yet have descendants. Your husband has accumulated much hidden virtue, and his descendants will prosper.' Then, she lifted me out with her hand, and I revived.' The following year, she gave birth to a son named Heng (person's name), who became a Third-Rank Official on loan (official title). Zhang Qing died without illness at the age of eighty-two, and all six of his grandsons became prominent officials. (From 'Record of Responses')
Zhai Ji of the capital city of the Song Dynasty (person's name)
He lived in Sian Town, Huzhou. At the age of fifty, he had no children. He painted an image of Guanyin (Avalokiteśvara) and prayed sincerely. His wife dreamed of a woman in white robes bringing a child on a platter. The child's appearance was very beautiful. She wanted to hold him, but an ox blocked her way, and she could not get him. After the son was born, he did not thrive for a full month. He prayed even more sincerely. Someone who heard of his dream told Zhai Ji, 'You are fond of eating beef. Could that be the reason?' Zhai Ji was frightened and vowed that his whole family would no longer eat beef. He then dreamed of the same woman bringing the child again, and indeed a boy was born. Later, he became noble and prominent, able to...
覆按。大士送兒。竟為一牛作梗。豈大士神力不及一牛。實其人之善福力。不敵惡業力耳。究竟悔禍。而卒得子。則大士之慈悲靈顯更奇矣。然則洗心改過。乃承受救度之地也。(出轉劫輪)
宋溧水俞集
宣和中。赴任興化尉。挈家舟行。淮上多蚌蛤。舟人日買食之。集見。輒買放諸江。偶見一筐甚重。眾欲烹食。集倍價償之不可。遂置諸釜中。忽大聲從釜起。光焰上騰。舟人恐。啟視之。一大蚌裂開。殼間現觀世音像。傍有竹兩竿。相好端嚴。衣冠．瓔珞及竹葉．枝幹。皆細珠綴成。集令舟中皆誦佛悔罪。取殼歸家供奉焉。(出感應篇傳)
宋紹興戊辰三月史越王浩
初為餘姚尉。偕鄱陽程休甫。詣潮音洞參禮觀音大士。心求靈應。初寂無所睹。晡時再至。一僧指曰。巖頂有竇。可以下瞰。扳援而上。顧瞻之際。忽現瑞相。金光照耀。眉宇瞭然。將暮。有老僧來訪。云。公將自某任。歷清要。為太師。是一個好結果的文潞公。他時作宰相。官家要用兵。切須力諫。二十年後。當興公相見於越。遂辭去。出門忽失所在。乾道戊子。以故相鎮越。一夕。有道者神貌清異。稱與丞相有舊。閽人拒不肯通。乃索紙大書云。黑頭潞相。重添萬里風光。碧眼胡僧。曾共一宵清話。擲筆而去。浩大驚異
【現代漢語翻譯】 現代漢語譯本： 再來考察這個案例。觀音大士送子，竟然被一頭牛所阻礙。難道是大士的神力不如一頭牛嗎？實際上是那個人積累的善福之力，抵不過他所造的惡業之力啊。最終他悔恨自己的過錯，最終還是得到了兒子。這樣看來，觀音大士的慈悲和靈驗就更加神奇了。既然如此，洗心革面，改正過錯，才是能夠承受救度的方法。（出自《轉劫輪》）
宋朝溧水的俞集
宋朝宣和年間，俞集赴任興化縣尉。他帶著家人乘船出行。淮河上有很多蚌蛤，船伕每天都買來吃。俞集看見了，就買下來放生到江里。有一次，他看見一筐蚌蛤非常重，眾人想要烹煮食用。俞集用雙倍的價錢購買，但他們不肯。俞集於是將蚌蛤放置在鍋中。忽然，從鍋中發出巨大的聲音，光焰向上升騰。船伕們很害怕，打開鍋蓋檢視。只見一個大蚌裂開，蚌殼中間顯現出觀世音菩薩的像，旁邊有兩根竹子，菩薩的相貌端莊美好，衣冠、瓔珞以及竹葉、枝幹，都是用細小的珍珠綴成的。俞集命令船上的人都誦唸佛經，懺悔罪過，然後將蚌殼帶回家中供奉。（出自《感應篇傳》）
宋朝紹興戊辰年三月，史越王浩
當初擔任餘姚縣尉時，他與鄱陽的程休甫一同前往潮音洞，參拜觀音大士，心中祈求得到靈驗。起初寂靜無聲，什麼也沒看到。傍晚時再次前往，一位僧人指著說：『巖石頂端有個洞穴，可以向下觀看。』他攀援而上，觀看之際，忽然顯現出瑞相，金光照耀，眉宇清晰可見。將近傍晚時，有位老僧前來拜訪，說：『您將從某個職位開始，歷任重要官職，最終成為太師，就像文潞公一樣，是個好結果。他日您當宰相時，皇帝要用兵，一定要極力勸諫。二十年後，當在越地與您相見。』於是告辭離去。出門后忽然不見蹤影。乾道戊子年，史浩以原宰相的身份鎮守越州。一天晚上，有位道士神態清異，自稱與丞相有舊交。守門人不肯通報，於是他索要紙筆，寫道：『黑頭潞相，重添萬里風光。碧眼胡僧，曾共一宵清話。』寫完擲筆而去。史浩大為驚異。
【English Translation】 English version: Consider this case again. Guanshiyin Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion) sending a child was actually obstructed by an ox. Could it be that the Bodhisattva's divine power is inferior to that of an ox? In reality, it was the accumulated merit of that person that could not match the power of the evil karma he had created. In the end, he repented of his mistakes and finally obtained a son. In this light, the compassion and efficacy of Guanshiyin Bodhisattva are even more remarkable. Therefore, cleansing the mind and reforming one's faults is the way to receive salvation. (From 'Turning the Wheel of Kalpas')
Yu Ji of Lishui, Song Dynasty
During the Xuanhe period of the Song Dynasty, Yu Ji went to Xinghua to take up the post of county lieutenant. He traveled with his family by boat. There were many mussels and clams in the Huai River, and the boatmen bought them daily for food. When Yu Ji saw this, he bought them and released them into the river. Once, he saw a basket of mussels that was very heavy, and the people wanted to cook them. Yu Ji offered double the price to buy them, but they refused. So Yu Ji placed the mussels in a pot. Suddenly, a loud noise came from the pot, and flames rose upwards. The boatmen were frightened and opened the pot to look. They saw a large mussel split open, and in the middle of the shell appeared an image of Guanshiyin Bodhisattva, with two bamboo stalks beside it. The Bodhisattva's appearance was dignified and beautiful, and the clothes, necklaces, bamboo leaves, and branches were all adorned with tiny pearls. Yu Ji ordered everyone on the boat to recite Buddhist scriptures and repent of their sins, and then took the mussel shell home to enshrine it. (From 'Records of Responses')
Shi Yue Wang Hao, the third month of the year Wuchen of the Shaoxing period, Song Dynasty
Initially, when he was the county lieutenant of Yuyao, he went with Cheng Xiufu of Poyang to the Chao Yin Cave (Tide Sound Cave) to pay homage to Guanyin Bodhisattva, praying in his heart for a spiritual response. At first, it was silent and nothing was seen. He went again in the evening, and a monk pointed and said, 'There is a hole at the top of the rock, you can look down from there.' He climbed up and, as he looked, suddenly a propitious sign appeared, with golden light shining and the features of the Bodhisattva clearly visible. Near dusk, an old monk came to visit and said, 'You will start from a certain position and go through important official posts, eventually becoming a Grand Tutor, just like Wen Lùgōng (Wen Yanbo, a famous Song Dynasty statesman), which is a good outcome. When you become prime minister in the future, if the emperor wants to use military force, you must strongly advise against it. Twenty years later, we will meet again in Yue.' Then he bid farewell and left. After going out, he suddenly disappeared. In the year Wuchen of the Qiandao period, Shi Hao, as the former prime minister, was stationed in Yuezhou. One night, a Taoist with a clear and unusual appearance claimed to have an old friendship with the prime minister. The gatekeeper refused to let him in, so he asked for paper and brush and wrote: 'The black-haired Prime Minister Lu, adds ten thousand miles of scenery. The blue-eyed foreign monk, once shared a clear conversation for one night.' After writing, he threw down the pen and left. Shi Hao was greatly astonished.
。令追之。遍覓不見。回憶補陀往事。始悟道人即昔日老僧也。
宋淳熙末。建昌走卒楊亮病。見兩吏持符追己。亮與之俱出。俄到官府。王問。生時有何功德。對曰。身供趨走之役。每遇差使。不敢違程限。王曰。不問此事。別有何陰騭。亮始悟為冥司。曰。但念得觀世音經。又問。既誦經。曾行若何善事。對曰。小人那得一善可稱。但知守本分。不害人耳。王命檢籍。如所言。遂得再生。(出善余堂筆乘)
宋建寧人賴省干之卜。天下知名。素挾妖術。殺人祭鬼。常于浙中覓十餘歲童女。養以供用。其母喜誦佛書。女隨之習念心經。嗣此女當輪祭。沐浴裝飾。納空室中。鎖其戶而去。女自分必死。一心誦經。夜半。覺有物自天窗下。光燁燁然。怖甚。急念揭諦咒。女口中忽有光出。此物逡巡。欲進復卻。良久口中光漸大。出射此物。鏗然有聲。仆地。其室近街。值夜巡卒過。女大叫殺人。卒報所屬。率眾破壁取女。見一大白蟒死矣。捕賴及家人。鞫問伏辜。黥配海外。籍其家。今為詹安撫居宅。(出談藪)
宋張孝純
有孫五歲。不能行。或告之曰。頃淮甸間。一農夫病腿足甚久。但日持觀世音名號不輟。遂感觀音示現。因留四句偈曰。大智發於心。於心無所尋。成就一切義。無古亦無
【現代漢語翻譯】 現代漢語譯本：於是派人追趕，四處尋找都沒找到。回憶起在補陀山（補陀：即普陀山，觀音菩薩的道場）的往事，這才明白那位道人就是以前的老和尚。
宋朝淳熙年間末年，建昌的步兵楊亮生病，看見兩個差役拿著符來追他。楊亮跟著他們一起走了。一會兒到了官府，閻王問他：『你活著的時候有什麼功德？』楊亮回答說：『我做的是奔走服役的工作，每次遇到差事，不敢耽誤期限。』閻王說：『我不問這件事，你還有什麼別的善行？』楊亮這才明白這裡是陰間，說：『只會念《觀世音經》。』閻王又問：『既然唸經，曾經做過什麼善事？』楊亮回答說：『小人哪裡有什麼善事可稱道的，只是知道安分守己，不害人罷了。』閻王命人查閱簿籍，果然如他所說，於是得以再生。（出自《善余堂筆乘》）
宋朝建寧人賴省乾的占卜，天下聞名，一向懷有妖術，殺人祭鬼。經常在浙中尋找十多歲的童女，養起來供他使用。其中一個女孩的母親喜歡誦讀佛經，女孩也跟著學習唸誦《心經》。後來這個女孩輪到被祭祀，沐浴打扮后，關在空房間里，鎖上門就離開了。女孩自認為必死無疑，一心念誦經文。半夜，覺得有個東西從天窗下來，光芒閃耀，非常害怕，急忙唸誦揭諦咒（揭諦咒：即《般若波羅蜜多心經》末尾的咒語）。女孩口中忽然有光發出，這個東西徘徊不前，想要靠近又退縮。過了很久，口中的光漸漸變大，射向這個東西，發出鏗鏘的聲音，倒在地上。這間屋子靠近街道，正好有巡夜的士兵經過，女孩大叫殺人。士兵報告給上級，帶領眾人破墻救出女孩，看見一條大白蟒已經死了。逮捕賴省乾和他的家人，審問后認罪伏法，判處黥刑流放到海外，沒收了他的家產，現在是詹安撫的住宅。（出自《談藪》）
宋朝張孝純
有個孫子五歲了，還不能走路。有人告訴他說：『近來淮甸一帶，有個農夫腿腳生病很久了，只是每天不停地持念觀世音菩薩的名號，於是感應到觀音菩薩顯現，因此留下四句偈語說：大智慧從心中生髮，卻又不在心中尋找，成就一切意義，沒有過去也沒有現在。』
【English Translation】 English version: Thereupon, he sent people to pursue him, but they searched everywhere without finding him. Recalling the past events at Mount Potala (Mount Potala: i.e., Mount Putuo, the Bodhimanda of Avalokiteśvara), he then realized that the Daoist was the old monk from before.
At the end of the Chunxi era of the Song Dynasty, Yang Liang, a foot soldier from Jianchang, fell ill. He saw two officers holding talismans chasing after him. Yang Liang went with them. Soon, they arrived at a government office. King Yama asked him, 'What merits did you have when you were alive?' He replied, 'I served as a messenger, and whenever I had an errand, I dared not delay.' King Yama said, 'I am not asking about this. What other virtuous deeds did you secretly perform?' Yang Liang then realized that this was the underworld and said, 'I only know how to recite the Avalokiteśvara Sutra.' King Yama then asked, 'Since you recite the sutra, what good deeds have you done?' Yang Liang replied, 'How could a humble person like me have any good deeds worth mentioning? I only know how to keep to my duty and not harm others.' King Yama ordered the records to be checked, and it was as he said. Thus, he was able to be reborn. (From 'Miscellaneous Notes from Shanyutang')
Lai Shenggan of Jianning in the Song Dynasty was famous throughout the land for his divination. He harbored evil arts and sacrificed people to ghosts. He often sought out young girls in Zhejiang, around ten years old, to raise for his use. The mother of one of these girls liked to recite Buddhist scriptures, and the girl followed her in learning to recite the Heart Sutra. Later, when it was this girl's turn to be sacrificed, she was bathed and adorned, placed in an empty room, and the door was locked behind her. The girl resigned herself to certain death and recited the sutra with all her heart. In the middle of the night, she felt something coming down from the skylight, shining brightly, and she was very frightened. She hurriedly recited the Gate Mantra (Gate Mantra: i.e., the mantra at the end of the Heart Sutra). Suddenly, light emanated from the girl's mouth. This thing hesitated, wanting to advance but retreating. After a long time, the light from her mouth gradually grew larger and shot at this thing, making a clanging sound. It fell to the ground. The room was near the street, and a night patrolman happened to pass by. The girl shouted loudly, 'Murder!' The soldier reported to his superiors, who led a group to break down the wall and rescue the girl. They saw a large white python had died. They arrested Lai and his family, interrogated them, and they confessed their crimes. They were tattooed and exiled overseas, and their property was confiscated. It is now the residence of Pacifying Commissioner Zhan. (From 'Tan Sou')
Zhang Xiaochun of the Song Dynasty
Had a grandson who was five years old and could not walk. Someone told him, 'Recently, in the Huaidian area, a farmer had been suffering from leg and foot ailments for a long time. He simply recited the name of Avalokiteśvara Bodhisattva without ceasing every day. As a result, he felt Avalokiteśvara appear and left behind four lines of verse, saying: Great wisdom arises from the heart, yet is not sought in the heart, accomplishing all meanings, without past or present.'
今。農夫誦偈滿百日。痼病頓愈。孝純遂教其孫及乳母。齋戒持誦三月。而步武如常。兒患腿足者。誦之皆驗。(出筆乘)
宋李郡君
素著賢德。有老嫗李氏。持珠至其家求售。既去。珠遺于地。郡君收之。怪嫗久不來。一日復至。形容瘦削。大異於昔。郡君詢其故。曰。向所貨珠。歸途失去。原主不時逼索。傾家不能償補。憂鬱成病。幾不能起。郡君曰。珠當時遺此。即取還之。嫗喜出望外。祝謝不已。后郡君感疾垂危。夢青衣人驅車出野。至一大官府。見兩偉人巍然上坐。引問姓氏。郡君方知為冥司。平日素持大悲咒。遂默誦之。堂廡搖動不已。左右皆驚怖欲仆。偉人立語曰。勿誦。放汝還矣。吏持簿書至案。偉人問曰。記得還李嫗珠事否。郡君曰。有之。一偉人執筆曰。增汝壽二十年。其一人曰。毋太多。執筆者曰。婦人不愛珠寶昧心貪財。已為難事。況有持經功德乎。即命青衣人送還。郡君仍升車。至門而入。見其尸臥帳中。家人環泣。忽然驚醒。疾亦遂痊。後果歷二十年卒。(出感應篇增注)
宋都官員外郎呂宏妻吳氏
夫婦各齋戒清修。曉悟佛理。吳虔事觀音有靈感。每於凈室。列置瓶缶數十。以水注滿。手持楊枝誦咒。輒見觀音放光入瓶缶中。病苦者飲水多愈。所咒水。積
【現代漢語翻譯】 現代漢語譯本： 現在，有農夫誦讀佛偈滿一百天，長久的疾病立刻痊癒。孝純於是教他的孫子和乳母，齋戒持誦三個月，（他們）行走就和正常人一樣了。小孩子患有腿腳疾病的，誦讀這個佛偈都應驗。（出自《筆乘》） 宋朝的李郡君（郡君是對有德婦人的尊稱） 一向以賢德著稱。有位老婦人姓李，拿著念珠到她家求售。離開后，念珠遺落在地上。郡君收了起來。奇怪老婦人很久不來。一天又來了，形容消瘦，和以前大不一樣。郡君詢問她原因，她說：『先前所賣的念珠，回家途中丟失了，原主人不斷逼迫索要，傾家蕩產也無法償還彌補，憂鬱成病，幾乎不能起床。』郡君說：『念珠當時遺落在這裡。』就拿出來還給她。老婦人喜出望外，祝謝不停。後來郡君得了重病，生命垂危，夢見青衣人駕車來到郊外，到達一個很大的官府。看見兩位偉人巍然坐在上面，詢問她的姓名。郡君才知道這裡是陰間地府。她平日裡一直持誦大悲咒（Dabei Zhou），於是默默誦唸。殿堂搖動不止。左右的人都驚恐害怕得要倒下。偉人立刻說：『不要誦唸了，放你回去。』官吏拿著簿書來到案前。偉人問道：『記得歸還李老婦念珠的事情嗎？』郡君說：『記得。』一位偉人拿起筆說：『增加你壽命二十年。』另一個人說：『不要太多了。』執筆者說：『婦人不愛珠寶，昧著良心貪圖錢財，已經是很不容易的事情了，何況還有持經的功德呢？』就命令青衣人送她回去。郡君仍然上了車，到達家門而入，看見自己的屍體躺在帳中，家人圍著哭泣。忽然驚醒，疾病也就痊癒了。後來活了二十年去世。（出自《感應篇增注》） 宋朝都官員外郎呂宏的妻子吳氏 夫婦各自齋戒清修，明白佛理。吳氏虔誠地侍奉觀音（Guanyin），有靈驗感應。每次在乾淨的房間里，排列放置幾十個瓶子，用水注滿，手持楊枝誦唸咒語，常常看見觀音菩薩（Guanyin Pusa）放出光芒進入瓶子中。患有疾病痛苦的人飲用瓶中的水大多痊癒。所念咒的水，積攢...
【English Translation】 English version: Now, a farmer, after reciting Buddhist verses for a hundred days, had his chronic illness immediately cured. Xiao Chun then taught his grandson and wet nurse to fast and recite for three months, and they could walk as normal. Children suffering from leg and foot ailments all found it effective by reciting these verses. (From 'Bi Cheng') Li, the Lady of the County of Song Dynasty (a respectful title for virtuous women) Was known for her virtue. An old woman named Li came to her house to sell prayer beads. After she left, the beads were found on the ground. The Lady of the County picked them up. She wondered why the old woman hadn't returned for a long time. One day, she came again, looking thin and very different from before. The Lady of the County asked her the reason. She said, 'The beads I sold earlier were lost on the way home. The original owner kept pressing me to pay, and I couldn't afford to compensate even if I sold everything I had. I became ill from worry and could barely get out of bed.' The Lady of the County said, 'The beads were left here at that time.' She took them out and returned them to her. The old woman was overjoyed and thanked her repeatedly. Later, the Lady of the County fell seriously ill and was on the verge of death. She dreamed of a person in green robes driving a carriage to the countryside, arriving at a large government office. She saw two majestic figures sitting above, asking her name. The Lady of the County then knew that this was the underworld. She usually recited the Great Compassion Mantra (Dabei Zhou), so she silently recited it. The halls shook incessantly. Everyone around was terrified and about to collapse. The majestic figures immediately said, 'Stop reciting, we will let you return.' An official came to the desk with a register. The majestic figures asked, 'Do you remember returning the beads to the old woman Li?' The Lady of the County said, 'I do.' One of the majestic figures picked up a pen and said, 'Increase your lifespan by twenty years.' The other person said, 'Don't give too much.' The writer said, 'It is already difficult for a woman not to love jewelry and greedily desire money against her conscience, let alone having the merit of reciting scriptures?' He then ordered the person in green robes to send her back. The Lady of the County got back into the carriage, arrived at the door of her house, and entered. She saw her corpse lying in the tent, with her family weeping around it. Suddenly, she woke up, and her illness was cured. She then lived for another twenty years before passing away. (From 'Gan Ying Pian Zeng Zhu') Wu, the wife of Lu Hong, an official of the Song Dynasty The couple fasted and cultivated themselves, understanding Buddhist principles. Wu piously served Guanyin (Avalokiteśvara), and had spiritual responses. Every time in a clean room, she arranged dozens of bottles, filled them with water, and recited mantras while holding a willow branch. She often saw Guanyin Bodhisattva (Avalokiteśvara Bodhisattva) emit light into the bottles. Those suffering from illness who drank the water mostly recovered. The water that was chanted over, accumulated...
歲不壞。大寒不凍。世號觀音縣君。有二侍女。亦修凈業。其一奉戒嚴苦。或終月不食。但日飲吳所咒觀音凈水一盞。已而忽見佛及菩薩在目前。三年得往生焉。(出龍舒凈土文)
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。故來相授。豁然而蘇。(出法華感通)
宋吉安王氏女
日誦觀音普門品。及彌陀．金剛諸經。唸佛求度。母死既殮。流血淋漓。女誓云。若我孝心。愿穢氣不作。言訖。血即止。後父娶繼室。與同修凈業。臨終請僧說凈土觀法。忽索衣。吉祥而臥。攬觀音手所執幡。寂然化去。(出往生集)
宋鄭氏
錢塘人。日課觀音經。唸佛不輟。后病中索浴。浴畢西向坐。問家人云。聞磬聲乎。凈土諸聖且至。已而合掌喜躍曰。佛菩薩來。觀音手執金臺。如來接我登座。遂奄然而寂。(出往生集)
宋倭使
入貢。船泊補陀洋。見觀音靈異。欲載入本國。臨行風浪大作。滿洋開鐵蓮華。船不能前。倭懼而還之。故名蓮華港。
又中宮王貴等。奉旨赍送華幡．寶香詣山。心竊自疑雲。汪洋巨浸中。菩薩安在。皆人自妄信耳。方解維。滿海生鐵蓮華。風濤洶涌。舟不能行。從人望山號呼叩
【現代漢語翻譯】 現代漢語譯本 歲不壞：指年成很好。（歲：年成；不壞：沒有災害，收成好。）大寒不凍：指大寒時節天氣不寒冷。（大寒：二十四節氣之一；不凍：不寒冷。）世號觀音縣君：世人稱她為觀音縣君。（縣君：古代對有封號的婦女的尊稱。）有兩個侍女，也修習凈土法門。其中一個奉行苦行，有時整月不吃飯，只是每天飲用吳地僧人所咒的觀音凈水一盞。後來忽然看見佛和菩薩出現在眼前，三年後得以往生凈土。（出自《龍舒凈土文》） 宋朝德興縣董母李氏 誦讀《普門品》三十多年。後來去世后神識進入陰間，看見觀音菩薩垂下手來引導她，光明如同白晝。觀音菩薩說：『你的壽命已經盡了，因為有善根，所以來接引你。』隨即醒了過來。（出自《法華感通》） 宋朝吉安王氏女 每日誦讀觀音《普門品》，以及《彌陀經》、《金剛經》等經典，唸佛求往生。母親去世入殮時，棺木中流出鮮血。王氏女發誓說：『如果我有孝心，愿這污穢之氣不再出現。』說完，血立刻停止。後來父親娶了繼室，繼室也和她一同修習凈土法門。臨終時，請僧人講解凈土觀想方法。忽然要來衣服，吉祥臥而睡。好像抓住了觀音菩薩手中所執的幡，安詳地去世了。（出自《往生集》） 宋朝鄭氏 錢塘人。每日誦讀《觀音經》，唸佛從不間斷。後來生病時要求洗澡，洗完澡後面向西方坐著，問家人說：『聽到磬聲了嗎？凈土的諸位聖人快要到了。』隨即合掌歡喜跳躍說：『佛菩薩來了，觀音菩薩手執金臺，如來佛接我登上蓮座。』於是安詳地去世了。（出自《往生集》） 宋朝倭國使者 前來進貢。船停泊在補陀洋（補陀洋：即普陀山附近的海域）。看見觀音菩薩顯現靈異，想要將觀音像運回本國。臨行時風浪大作，整個海面都開放出鐵蓮花，船無法前進。倭國使者感到害怕，又將觀音像送回普陀山。因此這個地方被命名為蓮華港。 還有中宮王貴等人，奉皇帝的旨意，攜帶華幡、寶香前往普陀山。心中暗自懷疑說：『在汪洋大海之中，菩薩在哪裡呢？都是人們自己虛妄相信罷了。』剛剛解開纜繩，整個海面都生出鐵蓮花，風浪洶涌，船無法行駛。隨從的人望著普陀山號哭叩拜。
【English Translation】 English version Sui Bu Huai: Refers to a good harvest year. (Sui: year's harvest; Bu Huai: no disasters, good harvest.) Da Han Bu Dong: Refers to the weather not being cold during the Great Cold solar term. (Da Han: one of the twenty-four solar terms; Bu Dong: not freezing.) Shi Hao Guanyin Xian Jun: People call her Guanyin Xian Jun. (Xian Jun: an ancient respectful title for women with titles.) She had two maids who also practiced the Pure Land Dharma. One of them practiced asceticism, sometimes not eating for a whole month, but only drinking a cup of Guanyin pure water chanted by a monk from Wu every day. Later, she suddenly saw the Buddha and Bodhisattvas appear before her, and three years later she was able to be reborn in the Pure Land. (From 'Longshu Pure Land Writings') Li Shi, the mother of Dong from Dexing County in the Song Dynasty Recited the 'Universal Gate Chapter' (Pumenpin) for more than thirty years. Later, after death, her consciousness entered the underworld and saw Guanyin Bodhisattva reaching out her hand to guide her, with light as bright as day. Guanyin Bodhisattva said, 'Your lifespan is exhausted, but because you have good roots, I am here to receive you.' Then she woke up. (From 'Lotus Sutra Response') The daughter of the Wang family from Ji'an in the Song Dynasty Daily recited Guanyin's 'Universal Gate Chapter' (Pumenpin), as well as the 'Amitabha Sutra', 'Diamond Sutra', and other scriptures, reciting the Buddha's name seeking rebirth. When her mother died and was placed in the coffin, blood flowed from the coffin. The daughter Wang vowed, 'If I have filial piety, may this impure air not appear again.' As soon as she finished speaking, the blood stopped immediately. Later, her father married a stepmother, who also practiced the Pure Land Dharma with her. When approaching death, she asked the monks to explain the Pure Land contemplation method. Suddenly, she asked for clothes, lay down in the auspicious posture, and seemed to grasp the banner held by Guanyin Bodhisattva, and passed away peacefully. (From 'Rebirth Collection') Zheng Shi of the Song Dynasty A person from Qiantang. Daily recited the 'Guanyin Sutra' and constantly recited the Buddha's name. Later, when she was sick, she asked for a bath. After the bath, she sat facing west and asked her family, 'Do you hear the sound of the chime? The saints of the Pure Land are about to arrive.' Then she put her palms together, joyfully jumped up, and said, 'The Buddha and Bodhisattvas are here, Guanyin Bodhisattva is holding a golden platform, and the Tathagata is receiving me to ascend the lotus seat.' Then she passed away peacefully. (From 'Rebirth Collection') The Japanese envoy of the Song Dynasty Came to pay tribute. The ship docked at Putuo Ocean (Putuo Ocean: the sea area near Mount Putuo). Seeing the miraculous manifestation of Guanyin Bodhisattva, he wanted to transport the Guanyin statue back to his country. When departing, the wind and waves rose greatly, and iron lotus flowers bloomed all over the sea, and the ship could not move forward. The Japanese envoy was afraid and sent the Guanyin statue back to Mount Putuo. Therefore, this place was named Lotus Flower Port. Also, Zhonggong Wang Gui and others, following the emperor's decree, carried Huafan (ornamental banners) and precious incense to Mount Putuo. They secretly doubted in their hearts, 'In the vast ocean, where is the Bodhisattva? It's all just people's own delusions.' As soon as they untied the ropes, iron lotus flowers grew all over the sea, and the wind and waves were turbulent, and the ship could not move. The followers looked at Mount Putuo and cried and kowtowed.
頭。風浪稍平。輒有白牛。隔山浮至。盡食其華。舟始可移。已而牛返水際。化一白石。至今存焉。故蓮華洋亦名石牛港。
元至元十三年。丞相伯顏定江南。部帥哈唎歹。來謁潮音洞下。窅無所見。乃張弓引矢。射洞而去。及登舟。滿洋復生鐵蓮華。遂大驚怖。率眾羅拜悔謝。俄見白衣大士。並童子像。示現雲端。
自明洪武初。徒海上居民。而靈異見少矣。然湯公和。舟至沈家門。猶見浮一金缽盂焉。永樂二十一年十月十九日。潮音洞現白衣大士。龍王．龍女等隨之。辰．巳時。現開長眼。面帶煩惱。午時。現紫色身。面壁。酉時。善財巖外。現白衣金冠菩薩。坐紅日中。正統二年二月十九夜。現寶珠。放大光明。相傳如此類神應非一。(出觀音感應)
元平江僧惠恭
病翻胃。不能飲食。夜夢一貓入腹。從此病日甚。思食魚。恭自知是業報。遂發意誦觀音菩薩百萬聲。日持大悲咒百八遍。后復夢至山中。遇道人曰。吾與汝藥。俄有青衣童子。籠一雞至前。貓自僧口躍出。徑入籠擒雞。驚覺。而病頓愈。(出報應錄)
元大德五年集賢學士張蓬山
奉旨𨤲祝。詣潮音洞。見觀音大士相。彷彿在洞壁間。次至善財洞。童子倏現。頂上瑞雲中。復睹大士。寶冠纓絡。手執楊枝。
【現代漢語翻譯】 現代漢語譯本： 船頭。風浪稍微平息。就有一頭白牛，從山的那邊浮過來，吃光了蓮花。船才能開始移動。不久之後，牛回到水邊，變成一塊白色的石頭，至今還存在。所以蓮華洋也叫做石牛港。 元朝至元十三年，丞相伯顏平定江南。部帥哈唎歹來拜謁潮音洞下，什麼也沒看見。於是張弓搭箭，射向洞穴而去。等到登上船，整個海面又生出鐵蓮花，於是非常驚恐，率領眾人跪拜懺悔謝罪。隨即看見白衣大士（觀音菩薩的別稱），以及童子像，顯現在雲端。 自從明朝洪武初年，遷移了海上的居民，靈異的景象就很少出現了。然而湯公和乘船到沈家門，仍然看見漂浮著一個金缽盂。永樂二十一年十月十九日，潮音洞顯現白衣大士，龍王（守護佛法的神祇）、龍女等跟隨著。辰時（上午7-9時）、巳時（上午9-11時），顯現睜開的長眼，面帶煩惱。午時（上午11時-下午1時），顯現紫色身，面壁。酉時（下午5-7時），善財巖外，顯現白衣金冠菩薩，坐在紅日之中。正統二年二月十九日夜晚，顯現寶珠，放出巨大的光明。相傳如此這類的神蹟感應不止一件。（出自《觀音感應》） 元朝平江僧人惠恭 得了翻胃的病，不能飲食。夜晚夢見一隻貓進入腹中，從此病情日益加重。想吃魚。惠恭自己知道這是業報，於是發願誦唸觀音菩薩百萬聲，每日持誦大悲咒一百零八遍。後來又夢見到了山中，遇到一位道人說：『我給你藥。』不久有一個青衣童子，提著一個雞籠來到面前，貓從僧人口中跳出，直接進入雞籠擒雞。驚醒，而病立刻痊癒。（出自《報應錄》） 元朝大德五年集賢學士張蓬山 奉旨祈福，前往潮音洞。看見觀音大士的形象，彷彿在洞壁之間。接著到了善財洞，善財童子忽然顯現，頭頂上的祥雲中，又看見大士，頭戴寶冠，身披纓絡，手執楊枝。
【English Translation】 English version: The bow of the boat. The wind and waves subsided slightly. Then a white ox floated over from the other side of the mountain and ate all the lotus flowers. Only then could the boat begin to move. Soon after, the ox returned to the water's edge and transformed into a white stone, which still exists today. Therefore, Lianhua Yang (Lotus Flower Ocean) is also known as Shiniu Gang (Stone Ox Harbor). In the thirteenth year of the Zhiyuan era of the Yuan Dynasty, Chancellor Boyan pacified Jiangnan. Commander Ha Li Dai came to visit Chao Yin Dong (Tide Sound Cave), but saw nothing. So he drew his bow and shot an arrow at the cave. When he boarded the boat, iron lotus flowers grew all over the ocean, and he was greatly frightened. He led the crowd to kneel and repent. Suddenly, he saw Baiyi Dashi (White-Robed Avalokiteśvara), and the image of a child, appearing in the clouds. Since the beginning of the Hongwu era of the Ming Dynasty, when the residents of the sea were relocated, fewer miraculous events have been seen. However, when Tang Gonghe sailed to Shenjiamen, he still saw a golden alms bowl floating. On the nineteenth day of the tenth month of the twenty-first year of the Yongle era, Baiyi Dashi appeared in Chao Yin Dong, followed by Long Wang (Dragon King, a deity protecting the Dharma), and Long Nü (Dragon Girl). At Chen Shi (7-9 AM) and Si Shi (9-11 AM), long eyes appeared, filled with worry. At Wu Shi (11 AM-1 PM), a purple body appeared, facing the wall. At You Shi (5-7 PM), outside Shan Cai Yan (Sudhana's Rock), Baiyi (White-Robed) Guanyin (Avalokiteśvara) wearing a golden crown appeared, sitting in the red sun. On the nineteenth night of the second month of the second year of the Zhengtong era, a treasure pearl appeared, emitting great light. It is said that such divine responses are not uncommon. (From 'Guanyin's Responses') Hui Gong, a monk from Pingjiang in the Yuan Dynasty, Suffered from vomiting and could not eat. He dreamed one night that a cat entered his stomach, and from then on his illness worsened. He wanted to eat fish. Hui Gong knew that this was karmic retribution, so he vowed to recite the name of Guanyin Bodhisattva (Avalokiteśvara) one million times, and to recite the Great Compassion Mantra one hundred and eight times every day. Later, he dreamed again that he went to the mountains and met a Taoist who said, 'I will give you medicine.' Soon a boy in green clothes came with a chicken coop, and the cat jumped out of the monk's mouth, went straight into the coop and caught the chicken. He woke up, and his illness was immediately cured. (From 'Records of Retribution') Zhang Pengshan, a scholar of the Jixian Academy in the fifth year of the Dade era of the Yuan Dynasty, Was ordered to pray for blessings and went to Chao Yin Dong. He saw the image of Guanyin Dashi (Avalokiteśvara), as if it were on the cave wall. Then he went to Shan Cai Dong (Sudhana's Cave), and Sudhana (Shan Cai Tong Zi) suddenly appeared. In the auspicious clouds above his head, he saw Dashi (Avalokiteśvara) again, wearing a jeweled crown and ornaments, holding a willow branch in his hand.
護法神衛翼其前。張率眾作禮。良久漸沒。(出觀音感應)
元南京大寧坊王玉
年逾四十無子。至元二年乙丑。于友人馬公酌家神前。見白衣觀音經。問。此經何來。馬雲。庚申春。大軍南還。擄帶南人。止宿本家。遺下而去。玉取回。專心持誦不怠。丁卯歲四月十四夜。岳母劉氏夢白衣人。頭戴金冠。攜一童子來曰。吾與汝送聖奴來。劉氏接抱。恍然而寤。明日巳時。妻張氏生一男。神氣聳秀。果有白衣之異。即名子曰聖僧奴。夫婦遂發願刊施五百卷。以酬抱送之恩。
萬曆庚寅。袁公了凡刻祈嗣真詮載此經。云。經咒原出大藏。名隨心陀羅尼。受持者。一切祈求悉令滿足。若求子。持誦此經。往往獲白衣重包之驗。靈應甚多。不具載。(出白衣經紀驗)
元陶氏十六娘
常熟徐村人。年二十六。寡居無子。愿生凈土。恒持念觀音普門品。忽夢白衣人。手挈白蓮花一朵與食之。覺後心神頗異。嗣裝一小閣。西向誦彌陀經。唸佛甫三年。見佛現光明。經函上有火團。如彈子大。氏恐燒經。手撲之。乃得舍利一顆。終時化佛來迎。別眾而去。(出凈土善人詠)
明成祖
永樂十五年秋九月十二日。欽頒佛經至大報恩寺。是夜寺塔見舍利光如寶珠。十三日。現五色毫光。卿
【現代漢語翻譯】 現代漢語譯本：護法神在前面護衛開路。張某率領眾人行禮。過了很久，（護法神）漸漸消失。（出自《觀音感應》）
元朝南京大寧坊的王玉，
年過四十沒有兒子。至元二年乙丑年，在朋友馬公酌家神前，見到《白衣觀音經》。王玉問：『這經從哪裡來的？』馬公說：『庚申年春天，大軍南歸，擄掠了南方人，（他們）在本家住宿，遺留下這經就走了。』王玉取回經書，專心持誦，從不懈怠。丁卯年四月十四日夜裡，岳母劉氏夢見一位身穿白衣的人，頭戴金冠，帶著一個童子來說：『我給你送聖奴來了。』劉氏接過抱住，恍然醒來。第二天巳時，妻子張氏生了一個男孩，神采秀美。果然應驗了白衣觀音的奇異之處，就給兒子取名叫聖僧奴。夫婦二人於是發願刊印施捨五百卷經書，來酬謝抱送之恩。
萬曆庚寅年，袁了凡刊刻的《祈嗣真詮》記載了這部經書，說：『經咒原本出自大藏經，名字叫《隨心陀羅尼》。受持這部經的人，一切祈求都能得到滿足。如果求子，持誦此經，往往能得到白衣觀音送子的靈驗。靈驗的事蹟很多，不能全部記載。』（出自《白衣經紀驗》）
元朝的陶氏十六娘，
是常熟徐村人。二十六歲，寡居沒有兒子。發願往生凈土。經常持念觀音菩薩的《普門品》。忽然夢見一位身穿白衣的人，手裡拿著一朵白蓮花給她吃。醒來後心神感到非常奇異。後來她裝飾了一個小閣樓，面朝西方誦唸《彌陀經》。唸佛剛滿三年，看見佛顯現光明，經書函上有火團，像彈丸一樣大。陶氏害怕燒了經書，用手去撲滅它，於是得到一顆舍利。臨終時化佛來迎接，告別眾人而往生。（出自《凈土善人詠》）
明成祖，
永樂十五年秋九月十二日，欽賜佛經到大報恩寺。這天晚上，寺塔出現舍利光，像寶珠一樣。十三日，顯現五色毫光。卿等。
【English Translation】 English version: Dharma protectors cleared the way in front. Zhang led the crowd to pay respects. After a long time, (the Dharma protectors) gradually disappeared. (From 'Guanyin's Miraculous Responses')
Wang Yu of Daningfang, Nanjing in the Yuan Dynasty,
Was over forty years old and had no son. In the second year of Zhiyuan (Yi Chou year), in front of the deity at his friend Ma Gongzhuo's house, he saw the 'White-Robed Guanyin Sutra'. Wang Yu asked: 'Where did this sutra come from?' Ma Gong said: 'In the spring of Gengshen year, the army returned south, looting southerners. (They) stayed overnight at my house and left this sutra behind.' Wang Yu took back the sutra, wholeheartedly recited it, and never slacked off. On the night of the fourteenth day of the fourth month in the Dingmao year, his mother-in-law, Liu, dreamed of a person wearing white robes and a golden crown, carrying a child, saying: 'I am sending you a Holy Servant.' Liu took and hugged the child, and woke up in a daze. The next day at Si time (9-11 am), his wife, Zhang, gave birth to a boy, with a spirited and handsome appearance. Indeed, it was a manifestation of the White-Robed Guanyin's miracle, so they named their son Holy Servant. The couple then vowed to print and donate five hundred copies of the sutra to repay the kindness of sending the child.
In the Gengyin year of the Wanli era, Yuan Liaofan's 'True Explanation of Praying for Offspring' recorded this sutra, saying: 'The sutra and mantra originally came from the Tripitaka, and its name is 'Sui Xin Dharani' (The Dharani that Fulfills Wishes). Those who uphold this sutra will have all their requests fulfilled. If one seeks a son, reciting this sutra often brings the miraculous response of the White-Robed Guanyin sending a child. There are many miraculous events, which cannot all be recorded.' (From 'Experiences of the White-Robed Sutra')
Tao Shiliuniang of the Yuan Dynasty,
Was from Xucun, Changshu. At the age of twenty-six, she was widowed and had no son. She vowed to be reborn in the Pure Land. She constantly recited Guanyin Bodhisattva's 'Universal Gate Chapter'. Suddenly, she dreamed of a person wearing white robes, holding a white lotus flower in his hand and giving it to her to eat. After waking up, her mind felt very strange. Later, she decorated a small pavilion, facing west to recite the 'Amitabha Sutra'. After reciting the Buddha's name for just three years, she saw the Buddha manifest light, and there was a ball of fire on the sutra box, as big as a bullet. Tao was afraid of burning the sutra, and tried to put it out with her hand, and then obtained a sharira (relic). At the time of her death, a manifested Buddha came to greet her, and she bid farewell to everyone and was reborn. (From 'Eulogies of Virtuous People of the Pure Land')
Emperor Chengzu of the Ming Dynasty,
On the twelfth day of the ninth month of autumn in the fifteenth year of Yongle, he bestowed Buddhist scriptures to the Great Bao'en Temple. That night, the temple pagoda showed sharira light, like a jewel. On the thirteenth day, it showed five-colored rays of light. Your ministers, etc.
云捧日。千佛．觀音菩薩．羅漢。妙相畢集。續頒佛典。至淮安給散。又睹五色圓光。彩雲滿天。雲中現菩薩．羅漢．天花．寶塔．龍．鳳．獅．象。又有紅鳥．白鶴盤旋飛繞。群臣上表稱賀。上大嘉悅。(出皇明通紀)
明溫州醫僧法程
字無枉。少瞽。百端治之不愈。但晝夜誦觀世音名號。如是十五年。夢中聞菩薩呼之使前。若有物縶其足不可動。菩薩嘆曰。汝前世為灸師。誤損人眼。今生當受此報。吾憐汝誠心。當使衣食豐足。遂探懷中。掬寶珠滿手與之。既寤。醫道大行。衣缽甚富。后享高壽。(出唐冥之醫勸)
明崇禎戊寅揚州僧垂髻
北遊。道經宿遷。偶患脅痛。四醫不能治。展轉號呼。不飲食者三十餘日。一晚。友人謂曰。汝平日講演經論。每勸人稱念觀世音。可以救苦。今染此篤疾。何不皈命大悲。以求自度。髻昏憒間。聞言有省。急命具香燭。高聲持觀音號不絕口。至四更。聲忽寂然。眾驚。謂氣絕矣。啟門視之。髻正鼾睡。午後忽呼曰。我饑甚。速為具飯。食畢。即能起行。眾驚問。何緣得愈。髻曰。我初稱名時。痛如刀割。久之空中忽現祥雲。見觀音以瓶中甘露。灌我頂門。清涼沁骨。汗流如水。因而熟寐。已霍然矣。眾咸合掌讚歎菩薩之應如是。
明吳江縣
【現代漢語翻譯】 現代漢語譯本：雲朵托著太陽，千佛（無數的佛），觀音菩薩（Avalokiteśvara Bodhisattva），羅漢（Arhats）的美妙形象全部顯現。繼續頒佈佛典，送到淮安分發。又看到五色圓光，彩色雲霞佈滿天空。雲中顯現菩薩（Bodhisattva）、羅漢（Arhats）、天花（divine flowers）、寶塔（precious pagoda）、龍（dragon）、鳳（phoenix）、獅（lion）、象（elephant）。又有紅色的鳥、白色的鶴盤旋飛繞。群臣上表稱賀，皇上非常高興。（出自《皇明通紀》）
明朝溫州醫僧法程
字無枉，年少時失明，用盡各種方法治療都無法治癒。於是日夜誦唸觀世音（Avalokiteśvara）的名號，這樣持續了十五年。夢中聽到菩薩（Bodhisattva）呼喚他向前，但好像有什麼東西束縛著他的腳，無法移動。菩薩（Bodhisattva）嘆息說：『你前世是灸師，誤傷了別人的眼睛，今生應當承受這樣的報應。我憐憫你的誠心，應當使你衣食豐足。』於是從懷中拿出寶珠，滿滿一手地給他。醒來后，醫術大為盛行，衣食非常富足，後來享高壽。（出自《唐冥之醫勸》）
明朝崇禎戊寅年，揚州僧人垂髻
北遊，路過宿遷，偶然患了脅痛，四位醫生都不能治好。輾轉號叫，不吃不喝三十多天。一天晚上，朋友對他說：『你平日講演經論，常常勸人稱念觀世音（Avalokiteśvara），可以救苦。現在染上這種重病，為什麼不皈依大悲，以求自度？』垂髻在昏亂中，聽到這話有所醒悟，急忙準備香燭，高聲持念觀音（Avalokiteśvara）名號不停。到四更時，聲音忽然停止，眾人驚恐，以為斷氣了。打開門看他，垂髻正在鼾睡。午後忽然叫道：『我非常餓。』趕快給他準備飯。吃完飯，就能起身行走了。眾人驚奇地問，是什麼原因痊癒的？垂髻說：『我剛開始稱念名號時，痛得像刀割一樣。過了很久，空中忽然出現祥雲，看見觀音（Avalokiteśvara）用瓶中的甘露，灌注我的頭頂，清涼透骨，汗流如水，因此熟睡。已經痊癒了。』眾人都合掌讚歎菩薩（Bodhisattva）的應驗是這樣的。
明朝吳江縣
【English Translation】 English version: Clouds holding up the sun. A myriad of Buddhas (countless Buddhas), Avalokiteśvara Bodhisattva (Guanyin Bodhisattva), and Arhats (enlightened disciples) all manifested their wondrous forms. Buddhist scriptures continued to be promulgated and distributed in Huai'an. Furthermore, five-colored halos were seen, with colorful clouds filling the sky. Within the clouds appeared Bodhisattvas (enlightened beings), Arhats (enlightened disciples), divine flowers (celestial blossoms), precious pagodas (sacred towers), dragons (mythical creatures), phoenixes (mythical birds), lions (powerful beasts), and elephants (noble animals). Additionally, red birds and white cranes circled and soared. The assembled officials submitted memorials of congratulations, and the Emperor was greatly pleased. (From 'Comprehensive Records of the Imperial Ming Dynasty')
The Ming Dynasty's medical monk Facheng of Wenzhou
His courtesy name was Wu Wang. He was blind from a young age, and all treatments failed to cure him. He recited the name of Avalokiteśvara (Guanshiyin) day and night for fifteen years. In a dream, he heard the Bodhisattva (enlightened being) calling him forward, but something seemed to bind his feet, preventing him from moving. The Bodhisattva (enlightened being) sighed and said, 'In your previous life, you were a moxibustion practitioner who mistakenly damaged people's eyes. You should receive this retribution in this life. I pity your sincerity and will ensure that you have abundant food and clothing.' Then, from within his robes, he scooped up a handful of precious jewels and gave them to him. Upon awakening, his medical skills became greatly renowned, and he became very wealthy. Later, he enjoyed a long life. (From 'Tang Ming's Medical Exhortations')
During the Wuyin year of the Chongzhen reign in the Ming Dynasty, the Yangzhou monk Chuiji
Traveled north and, while passing through Suqian, suddenly suffered from chest pain. Four doctors were unable to cure him. He tossed and turned, groaning, and refused food and drink for over thirty days. One evening, a friend said to him, 'In your usual lectures on scriptures and treatises, you often encourage people to recite the name of Avalokiteśvara (Guanshiyin), which can relieve suffering. Now that you are afflicted with this serious illness, why not take refuge in great compassion and seek self-deliverance?' In his confused state, Chuiji heard these words and had a moment of clarity. He hurriedly prepared incense and candles and loudly recited the name of Avalokiteśvara (Guanshiyin) without ceasing. By the fourth watch of the night, his voice suddenly stopped. The people were alarmed, thinking he had died. They opened the door to check on him and found Chuiji snoring soundly. In the afternoon, he suddenly called out, 'I am very hungry.' They quickly prepared food for him. After eating, he was able to get up and walk. The people were amazed and asked, 'What caused your recovery?' Chuiji said, 'When I first started reciting the name, the pain was like being cut by knives. After a long time, auspicious clouds suddenly appeared in the sky, and I saw Avalokiteśvara (Guanshiyin) pouring nectar from a vase onto the crown of my head. It was cool and refreshing to the bone, and sweat flowed like water. As a result, I fell into a deep sleep and have now recovered.' The people all put their palms together and praised the Bodhisattva's (enlightened being's) response in this way.
Wujiang County, Ming Dynasty
吳璋
十一歲喪父。母陸氏。永樂癸卯。以孀婦選給內廷。宣德丙午。隨親王分封廣東。璋往覓母。舟中設觀世音像。日夕哀禱。愿必見母。繼患痢。昏憒中猶呼母不置。遇僧蘊空。調理得生。及抵廣。王已改封江右饒州矣。奔馳沙磧。兩足俱裂。臥野寺廊間。遇焦道人。施藥敷好。一日過嶺。蛇嚙其足暈地。復見前道人。以藥涂之而愈。又投宿孤村。有婦人求薦寢。璋曰。吾半死枯藤。豈有春意。力拒之。出門雪深數尺。匍匐前進。得古廟憩焉。又見前道人。慰之曰。為母忘軀。真鐵漢也。天不負爾苦心。見母在即矣。出餅與啖。天明尋路而行。至饒。訪王府。母果在。璋屢啟乞母終養。不允。乃就府東賃一室。中書思親二大字。旁貼云。萬里尋親。歷百艱而無悔。一朝見母。誓九死以何辭。王聞賢之。允其請。母子終得相見。人謂璋孝思所感。然大士變化護持之力。亦彰彰矣。(出鞭心錄)
明正嘉間滇南周廷璋
字玉宇。性淳樸。與人相對輒善笑。人犯之亦笑。治家不計生產有無。不識衡量。而雅好施。有則散之貧者。每晨起。必虔誦觀音經。暨金剛．彌陀各一卷。時欣然自得曰。吾豈藉是為行資哉。吾不離日用。不涉貪愛。庶幾如是而已。嘗晝寢疾。有胡僧入室。合掌作禮。倏不見。家人
【現代漢語翻譯】 現代漢語譯本 吳璋
吳璋十一歲時父親去世，他的母親陸氏，在永樂癸卯年間，以寡婦的身份被選入內廷。宣德丙午年間，跟隨親王分封到廣東。吳璋前去尋找母親，在船中設定觀世音菩薩像，日夜哀傷祈禱，發誓一定要見到母親。後來得了痢疾，昏迷中還不停地呼喚母親。遇到僧人蘊空，經過調理得以活命。等到抵達廣東，親王已經被改封到江西饒州了。吳璋在沙石地上奔波，兩隻腳都裂開了，躺在野外寺廟的走廊裡。遇到焦道人，給他敷藥治好。一天，經過山嶺，被蛇咬傷了腳，昏倒在地，又見到之前的道人，用藥塗抹后痊癒。又投宿在一個偏僻的村莊，有婦人請求與他同寢，吳璋說：『我像半死不活的枯藤，哪裡還有什麼春意。』極力拒絕了她。出門后雪深數尺，他匍匐前進，找到一座古廟休息。又見到之前的道人，安慰他說：『爲了母親忘記自身安危，真是個鐵錚錚的漢子啊。上天不會辜負你的苦心，見到母親就在眼前了。』拿出餅給他吃。天亮后尋找道路前行，到達饒州，打聽到王府，母親果然在那裡。吳璋多次請求讓母親回家養老，沒有被允許。於是就在王府東邊租了一間房子，在房子里寫上『思親』兩個大字，旁邊貼上字條說：『萬里尋親，歷經百般艱難而無怨無悔；一旦見到母親，即使付出九死又有什麼可推辭的。』親王聽說了他的賢孝，答應了他的請求。母子最終得以相見。人們都說吳璋的孝心感動了上天，然而觀世音菩薩變化護持的力量，也是非常明顯的。（出自《鞭心錄》）
明正嘉年間滇南周廷璋
周廷璋，字玉宇，天性淳樸。與人相對總是面帶笑容，別人冒犯了他，他也一笑置之。治理家務不計較生產的多少，也不懂衡量，但是非常喜歡施捨。有錢就分給貧困的人。每天早晨起來，必定虔誠地誦讀《觀音經》、《金剛經》和《彌陀經》各一遍，時常欣然自得地說：『我難道是憑藉這些來作為行善的資本嗎？我只是不離開日常生活，不涉及貪婪和愛慾，或許可以像這樣罷了。』曾經白天睡覺時生病，有胡僧進入房間，合掌作禮，忽然不見了，家人...
【English Translation】 English version Wu Zhang
Wu Zhang lost his father at the age of eleven. His mother was Madam Lu. During the Yongle year of Guimao, she was selected as a widow to serve in the inner court. In the Xuande year of Bingwu, she followed a prince who was enfeoffed in Guangdong. Zhang went to look for his mother, setting up an image of Guanshiyin (Avalokiteśvara) Bodhisattva in the boat, praying mournfully day and night, vowing to see his mother. Later, he contracted dysentery and kept calling for his mother in his delirium. He met the monk Yun Kong, who nursed him back to health. When he arrived in Guangdong, the prince had already been reassigned to Raozhou in Jiangxi. Zhang traveled across the sandy desert, his feet cracked and bleeding. He lay in the corridor of a wild temple. He met Taoist Jiao, who applied medicine to heal him. One day, while crossing a mountain pass, a snake bit his foot, and he fainted. He saw the previous Taoist again, who applied medicine to heal him. He also stayed overnight in a remote village, where a woman asked to share his bed. Zhang said, 'I am like a half-dead withered vine, how can I have any spring vigor?' He strongly refused her. After leaving, the snow was several feet deep. He crawled forward and found an ancient temple to rest in. He saw the previous Taoist again, who comforted him, saying, 'Forgetting your own safety for your mother, you are truly an iron-willed man. Heaven will not fail your hard work, seeing your mother is at hand.' He took out a cake and gave it to him to eat. At dawn, he searched for the road and went to Raozhou, inquired about the prince's residence, and his mother was indeed there. Zhang repeatedly begged to take his mother home to be cared for in her old age, but it was not allowed. So he rented a room east of the prince's residence, writing the two large characters 'Missing Mother' inside. Next to it, he posted a note saying, 'Seeking my mother from ten thousand miles away, enduring all kinds of hardships without regret; once I see my mother, what excuse can I have even if it costs me nine lives.' The prince heard of his virtue and granted his request. Mother and son were finally able to reunite. People said that Zhang's filial piety moved heaven, but the transformative and protective power of the Great Bodhisattva (Guanshiyin), was also very evident. (From Bian Xin Lu)
Zhou Tingzhang of Yunnan during the Zhengde and Jiajing periods of the Ming Dynasty
Zhou Tingzhang, courtesy name Yuyu, was naturally simple and honest. He always smiled when facing people, and he would laugh even if others offended him. He did not care about the amount of production in managing his household, nor did he understand measurement, but he was very fond of giving. He would distribute his wealth to the poor. Every morning, he would devoutly recite the Guanyin Sutra, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), and the Amitabha Sutra each once, often happily saying to himself, 'Am I using these as capital for good deeds? I am simply not departing from daily life, not involving greed and desire, perhaps it can be like this.' Once, he fell ill while sleeping during the day. A Hu (non-Han) monk entered the room, put his palms together in salute, and suddenly disappeared, his family...
憂之。謂翁且逝矣。俄疾愈。年八十七。以清明日掃墓。辭祖考還。謂婦唐孺人曰。彌陀迎我。觀音．室利亦至矣。又明日曰。觀音食我一芉。謂我勿茹葷。齋五日。可西行也。自是每食一粥一蔬。至期沐浴整冠。令子弟誦如來名號。自誦經。端坐而化。翊日。體香潔如生。(出金剛靈應)
明劉谷賢
黃州人。𨽻虎賁左衛軍。嘗從大監鄭和。使海外諸番國。舟經大海洋。劉忽失腳墮水。時風帆迅駛。不可救援。和令人升桅竿望之。遙見一人隱隱出沒波濤中。相去數十里。咸謂無復生理。須臾。劉追及舟。舟中人大喜。速以物引上。見大魚長丈餘。悠然而去。人皆異之。劉曰。此魚載我至此。將沒者數次。魚輒以鬐鬣負起。故水不入口。舟中人問。爾平生有何善果。致得此報。劉云。但念觀音經耳。(出善余堂筆乘)
明福州南臺寺。塑觀音像。將毀其舊。塑工林翁。求歸事之。后數月。操舟入海。舟壞而溺。急呼觀音曰。我嘗救菩薩。菩薩寧不救我。語訖。身便自浮。得一板乘之。驚濤自天。約行百餘里。隨流入小浦中。獲遺物一笥。頗有所資而歸。人以為觀音之助。(出筆乘)
明沈見泉祖
游黎里羅重寺。見後殿毀拓。觀音首頂箬笠。嘆曰。菩薩慈悲。能與人智慧。某愿重修此
【現代漢語翻譯】 現代漢語譯本：他為此感到憂慮，告訴老伴說自己將要去世了。不久，他的疾病痊癒。八十七歲時，在清明節掃墓，告別祖先回家后，對妻子唐孺人說：『阿彌陀佛（Amitābha，西方極樂世界的教主）來迎接我了，觀音（Guanyin，觀世音菩薩的簡稱）和大勢至菩薩（Mahāsthāmaprāpta，音譯為摩訶娑太摩缽羅缽多）也來了。』第二天又說：『觀音菩薩餵我吃了一根草，告訴我不要吃葷腥，齋戒五天，就可以往生西方極樂世界了。』從此以後，每天只吃一碗粥和一些蔬菜。到了約定的日子，沐浴更衣，戴好帽子，讓子孫們唸誦如來的名號，自己也念誦經文，端坐而逝。第二天，身體散發著香氣，潔凈如生。（出自《金剛靈應》）
明朝劉谷賢
黃州人，隸屬於虎賁左衛軍。曾經跟隨太監鄭和，出使海外各個番國。船隻經過大海洋時，劉谷賢不小心失足落水。當時風大浪急，船速很快，無法救援。鄭和讓人登上桅桿瞭望，遠遠地看見一個人影隱約在波濤中時隱時現，相距數十里。大家都認為他沒有生還的希望了。不久，劉谷賢竟然追上了船。船上的人非常高興，趕緊用東西把他拉上來。只見一條大魚長一丈多，悠然地遊走了。人們都覺得很奇異。劉谷賢說：『這條魚載我到這裡。我幾次要沉下去，魚就用鰭把我托起來，所以水沒有進入我的口中。』船上的人問：『你平生有什麼善行，能得到這樣的回報？』劉谷賢說：『只是唸誦觀音經罷了。』（出自《善余堂筆乘》）
明朝福州南臺寺，要重塑觀音像，準備拆毀舊的塑像。塑工林翁，請求讓他回家負責這件事。幾個月后，他駕船出海，船壞了而落水。他急忙呼喊觀音菩薩說：『我曾經救過菩薩，菩薩難道不救我嗎？』說完，身體就自然浮起來，得到一塊木板，乘著木板。驚濤駭浪從天而降，大約漂行了一百多里，隨著水流進入一個小港灣中，獲得遺失的一個箱子，頗有一些資財得以回家。人們都認為是觀音菩薩的幫助。（出自《筆乘》）
明朝沈見泉的祖父
遊覽黎里羅重寺，看見後殿破敗不堪，觀音像頭上頂著箬笠。感嘆道：『菩薩慈悲，能夠給人智慧，我願意重修這裡。』
【English Translation】 English version: He worried about it and told his wife that he was about to pass away. Soon after, his illness was cured. At the age of eighty-seven, after sweeping the tomb on Qingming Festival and bidding farewell to his ancestors, he said to his wife, Madam Tang: 'Amitābha (Amitābha, the lord of the Western Pure Land) is coming to welcome me, and Guanyin (Guanyin, short for Avalokiteśvara Bodhisattva) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) are also here.' The next day, he said again: 'Guanyin Bodhisattva fed me a blade of grass and told me not to eat meat. If I abstain from meat for five days, I can be reborn in the Western Pure Land.' From then on, he only ate a bowl of porridge and some vegetables every day. On the appointed day, he bathed, changed his clothes, and put on his hat, asking his children and grandchildren to recite the names of the Tathāgata, while he himself recited scriptures, and passed away peacefully in a seated posture. The next day, his body emitted a fragrance, as clean and fresh as if he were still alive. (From 'Miraculous Responses of the Vajra Sutra')
Liu Guxian of the Ming Dynasty
A native of Huangzhou, he belonged to the Huben Left Guard Army. He once followed the eunuch Zheng He on missions to various foreign countries overseas. When the ship passed through the great ocean, Liu Guxian accidentally fell into the water. At that time, the wind and waves were strong, and the ship was moving fast, making rescue impossible. Zheng He ordered people to climb the mast to look out, and they vaguely saw a figure appearing and disappearing in the waves, tens of miles away. Everyone thought he had no hope of survival. Soon, Liu Guxian actually caught up with the ship. The people on the ship were overjoyed and quickly pulled him up with something. They saw a large fish more than ten feet long swimming away leisurely. People found it very strange. Liu Guxian said: 'This fish carried me here. Several times I was about to sink, but the fish lifted me up with its fins, so water did not enter my mouth.' The people on the ship asked: 'What good deeds have you done in your life to receive such a reward?' Liu Guxian said: 'I just recited the Guanyin Sutra.' (From 'Notes from Shanyutang')
During the Ming Dynasty, Nantai Temple in Fuzhou was planning to rebuild the Guanyin statue and was preparing to demolish the old statue. The sculptor, Old Man Lin, requested to be allowed to go home to take charge of this matter. Several months later, he sailed out to sea, and the boat broke and he fell into the water. He hurriedly called out to Guanyin Bodhisattva: 'I once saved the Bodhisattva, wouldn't the Bodhisattva save me?' As soon as he finished speaking, his body naturally floated up, and he obtained a piece of wood to ride on. Terrifying waves fell from the sky, and he drifted for about a hundred miles, following the current into a small bay, where he found a lost box, containing some wealth that allowed him to return home. People believed it was the help of Guanyin Bodhisattva. (From 'Notes')
Grandfather of Shen Jianquan of the Ming Dynasty
Visiting Luochong Temple in Lili, he saw that the back hall was dilapidated, and the Guanyin statue had a bamboo hat on its head. He sighed: 'The Bodhisattva is compassionate and can give people wisdom. I am willing to rebuild this place.'
殿。求吾子孫有一．二讀書者。足矣。歸謀之婦。婦曰。今有米數百石。速易銀。獨力完此功德可也。不日。棟宇．法相。煥然鼎新。其孫堯中．曾孫夢鬥。相繼登第。(出鞭心錄)
明王應吉
素䖍奉觀世音。萬曆壬寅。奉使東行。便道還里。患痰火疾。水漿不能咽者七日。夢乘肩輿。循大河滸。忽前人失足。王顛墮水中。鱗甲之類種種見前。因念。此類我嘗啖之。今為難矣。恍惚若有人挾王起崖上。則赤日當空。觀音大士倚巖而坐。王以手捫衣不濕。因叩謝。大士謂曰。汝家世奉我。故來相救。但殺業頗多。致有是病。若戒殺即愈。王曰。承慈力普度。此夙心也。敢不遵命。倏然而覺。身汗如雨。自後遂盟心戒殺。自作紀靈戒殺衷言。志其事。(出廣仁品)
明天臺王立轂
字伯無。領萬曆丙午鄉薦。夢其父大中丞公士性。有十年五死及植德禳災之諭。及於嘉禾三寶前。誓奉長齋。受天臺殺．盜．淫．妄四戒。後任江西新淦縣。此事都廢。戊午入覲。舟次荻港。夜為冥府所攝。主者厲聲叱曰。爾陽算盡丙辰八月。延至今者。齋戒力也。爾奈何棄之。命取簿以示。見名下年月皆有注。至丙辰八月輒空。轂覽畢。叩首曰。居官勢不得不爾。主者曰。奈算盡何。命驅入獄。一坐側宰官請曰。試
取破戒後事稽之。須臾肩兩簏至。皆令淦文卷。並平日偶書。寸紙俱在。皆有氣騰上。青．白．赤．黑不一色。主者令各撿之。先撿黑與青成聚。次撿白聚．赤聚已。而青者漸隱。黑者縮小如箸。而赤者赫然獨盛。轂旁睨赤聚中。見所刻金剛般若。及好生編．社倉卷俱在。主者曰。是尚知植德。損五官。全其軀命可乎。乃命抉其目。便昏暗無所見。覺有人促之去。一跌而寤。張目見燈火如刺。了不可開。其夜夢有人復以釘釘目。痛楚滋甚。遂卻醫藥。決意乞休歸里。棄家精修凈業。庚申七月。禮懺幽溪。夕夢觀音大士。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。真參實證。再生者又一十二年。號壁如大師。(出同生自記)
明萬曆間平湖陸五臺尚書
有僕與人爭歐。誤傷人死。懼而求救于公。公曰。殺人者。抵國法也。我豈能狥情。為汝求免。汝在獄中。宜專心誦觀音菩薩名號。三年我來赦汝。其人奉命。時時持念不怠。才一年。遇赦而出。(出觀音感應)
明吳郡徐明甫
赴館于楚。遂徙家焉。好學篤行。教子讀書。素供觀音大士一軸。禮敬甚虔。子名礦。十餘歲忽遘危疾。夫妻于大士前。晨夕叩禱。至七日夜。夢菩薩告曰。無憂。汝子明旦可起也。忽聞
有聲震桌上。驚而寤。起視所供大士幾前。果碟諸器俱墜地。檢之無一損者。子口中喃喃。微聲喚曰。菩薩救我。菩薩救我。問之不應。天明詢其故。子曰。昨夜半。正憒絕間。見大士至臥榻間。呼男曰。吾救汝。乃以水一甌。命飲之。冰涼徹骨。遂舉體得汗而爽耳。不數日。病果愈。后子成萬曆丙辰進士。(出徐氏庭訓)
明萬曆中焦甲
以江陰縣吏。選湖廣典史。升知事。離任三．四程。泊舟江上。有一南僧。自蜀江來。求附載舟。人不許。僧因吐情告焦曰。貧僧有募金六百兩。將往普陀。為觀世音建幢樹剎。幸附而南。此功德誠無量也。焦與偕行數日。忽萌惡念。一夕大風。竟推僧江中。發其篋。果六百金。悉入私橐。曉起。見僧從水出。向前索命。撫其背曰。我命已矣。金乃十方所施。終不為君有也。自是晝夜現形攪鬧。凌晨起坐。僧已在側。且云。吾已訴上帝。帝怒。將戮汝父子。焦憂懼成疾。坐臥不寧。所至驛。遞延僧道薦度。疏中又不敢直書其故。唯叩頭懇禱悔過而已。逡巡抵家。病益劇。愿將此金作佛事。凡禳謝無所不營。而僧時至。必大呼曰。功德何益。還我六百金。往南海去。或來從屋上。或走出壁間。或據床附屏。已而家人悉見驚走。僉曰。和尚來。百計哀求。僧終不允。焦歸將
【現代漢語翻譯】 現代漢語譯本： 有聲音震動桌子。他驚醒過來。起身檢視供奉觀音菩薩的桌子前，果盤等器皿都掉在地上，檢查后沒有一件損壞。他的兒子口中喃喃自語，微弱地呼喚說：『菩薩救我，菩薩救我。』問他發生了什麼事，他不回答。天亮后詢問緣由，兒子說：『昨天半夜，我正在昏沉難受的時候，看見觀音菩薩來到我的床邊，對我說：『我來救你。』於是用一個盛滿水的碗，命令我喝下去，冰涼徹骨，隨即全身出汗，感覺清爽。』沒過幾天，他的病果然痊癒了。後來他的兒子在萬曆丙辰年考中進士。（出自徐氏庭訓）
明朝萬曆年間，焦甲 擔任江陰縣的小吏，后被選為湖廣的典史，升爲知事。離任走了三四天的路程，船停泊在江上。有一位南方的僧人，從四川來，請求搭船。人們不答應。僧人於是吐露實情告訴焦甲說：『貧僧募捐了六百兩銀子，打算去普陀山，為觀世音菩薩建造經幢和寶剎。希望能夠搭船南下，這功德實在是無量啊。』焦甲同意他同行。過了幾天，焦甲忽然萌生了惡念。一天晚上颳大風，竟然把僧人推到江中，打開他的箱子，果然有六百兩銀子，全部裝入了自己的口袋。天亮后，看見僧人從水中出來，向前索命。焦甲撫摸著他的背說：『我的命已經完了。這些銀子是十方信眾所施捨的，最終不會為你所有。』從此以後，僧人晝夜顯形，攪擾不停。凌晨起床，僧人已經在旁邊。並且說：『我已經向上帝告狀了，上帝很生氣，將要誅殺你的父子。』焦甲憂愁恐懼，得了疾病，坐臥不安。所到的驛站，都請僧人道士做法事超度，奏疏中又不敢直接寫明原因，只是叩頭懇求悔過而已。慢慢地回到家，病情更加嚴重。願意將這些銀子用來做佛事，凡是祈禱消災的事情沒有不做的，但是僧人時常出現，必定大喊道：『功德有什麼用，還我六百兩銀子，我要去南海。』有時從屋頂上下來，有時從墻壁間走出來，有時佔據床鋪，貼在屏風上。不久之後，家人都看見了，驚恐地跑開，都說：『和尚來了。』百般哀求，僧人始終不答應。焦甲快要死了。
【English Translation】 English version: A sound vibrated on the table. He awoke with a start. Getting up to check the altar before the Bodhisattva, he found the fruit dishes and other utensils had fallen to the ground, but upon inspection, none were damaged. His son was murmuring, faintly calling out, 'Bodhisattva, save me, Bodhisattva, save me.' When asked what had happened, he didn't respond. At dawn, he was asked the reason, and the son said, 'Last night, in the midst of my delirium, I saw the Bodhisattva come to my bedside and say to me, 'I will save you.' Then, with a bowl filled with water, commanded me to drink it. It was ice-cold, and immediately my whole body broke into a sweat, and I felt refreshed.' In a few days, his illness indeed healed. Later, his son became a Jinshi (successful candidate in the highest imperial examinations) in the Bingchen year of the Wanli era. (From Xu's Family Instructions)
During the Wanli era of the Ming Dynasty, Jiao Jia, served as a minor official in Jiangyin County, later selected as a registrar in Huguang, and promoted to magistrate. About three or four days' journey from his post, his boat was anchored on the river. A southern monk, coming from Sichuan, requested to board the boat. People refused. The monk then revealed the truth to Jiao Jia, saying, 'This poor monk has collected six hundred taels of silver, intending to go to Putuo Mountain to build sutra pillars and a pagoda for Guanshiyin (Avalokiteśvara) Bodhisattva. I hope to travel south with you, as this merit is truly immeasurable.' Jiao Jia agreed to let him travel together. After a few days, Jiao Jia suddenly conceived an evil thought. One night, during a great wind, he pushed the monk into the river, opened his chest, and indeed found six hundred taels of silver, all of which he put into his own pocket. At dawn, he saw the monk emerge from the water, demanding his life. Jiao Jia stroked his back and said, 'My life is over. This silver was donated by people from all directions and will ultimately not belong to you.' From then on, the monk appeared day and night, causing disturbances. Waking up early in the morning, the monk was already beside him, saying, 'I have already complained to the Emperor of Heaven, who is angry and will execute your father and son.' Jiao Jia was worried and fearful, becoming ill, unable to sit or lie in peace. At every post station he arrived at, he hired monks and Taoists to perform rituals of deliverance, but in his memorials, he dared not directly state the reason, only kowtowing and earnestly praying for repentance. Slowly returning home, his illness worsened. He was willing to use the silver for Buddhist ceremonies, engaging in every kind of prayer and exorcism, but the monk appeared frequently, always shouting, 'What use is merit? Return my six hundred taels of silver, I want to go to the South Sea.' Sometimes he came from the roof, sometimes he walked out from the wall, sometimes he occupied the bed, leaning against the screen. Soon after, the family all saw him, running away in terror, all saying, 'The monk is here.' They pleaded in every way, but the monk never agreed. Jiao Jia was about to die.
一年。僧物．己物俱已垂罄。懨懨待斃。忽一日。亡僧持刺造訪。閽者辭以主人疾篤。僧叱云。吾非常客。必欲見汝主。救其殘喘耳。時焦方伏枕呻吟。妻孥環泣。共睹僧形。復聞僧通姓名于外。焦痛恨云。索命鬼變幻如此。不如速死。遂投身床下。持刀將自殺。家人力抱止之。而僧已直闖人室矣。謂焦曰。我人也。非鬼也。君屏妻子。當語其故。眾出避。僧曰。去年遊魂于風浪中。分必死。倏見觀世音自空中降。持一燈引入蘆洲。遇漁人救脫。六百金雖為君取。隨復募化。已足其數。今將之普陀。償此宿願。頃過江陰。人傳君病奇怪。恃爾造見。為君釋杯蛇之惑耳。焦曰。幸師不死。但金盡無償。奈何。僧笑曰。吾來並不索金。焦舉家感恩列拜。欲辦衣履相貽。固卻不受。僅享一飯而去。使人跡之。果乘海船往矣。從此鬼形遂絕。然焦病終不愈。數月卒。止生一子。少有文名。方應舉。以親喪不能赴。偶步于江。忽躍入浪中以死。僧歸自南海。聞而嘆息久之。(出感應篇增注)
明萬曆甲寅歙縣吳奕德
隨叔正鹍。受業臨塘寺。鹍叩普門大師有省。遂皈佛法。且晚率諸生持齋。頂禮西方。奕德尤深敬信。發願書大悲經五十卷．金剛經三十卷。五月二十九日。浴琴溪。暴病氣絕。掖歸臥尸于床。忽言曰。
【現代漢語翻譯】 現代漢語譯本：一年過去了，寺廟的財物和自己的家產都快用完了，奄奄一息地等待死亡。忽然有一天，去世的僧人拿著名片來拜訪。看門人以主人病重為由拒絕了他。僧人斥責說：『我不是普通的客人，一定要見你們的主人，救他一命。』當時焦某正臥病在床，妻子兒女圍在床邊哭泣，一起看到了僧人的樣子，又聽到僧人在外面通報姓名，焦某痛恨地說：『索命鬼變化成這樣，不如早點死了。』於是就跳到床下，拿著刀要自殺，家人用力抱住他才阻止了他。而僧人已經直接闖入房間了，對焦某說：『我是人，不是鬼。你讓妻子兒女迴避一下，我當面告訴你原因。』眾人退避出去。僧人說：『去年我的魂魄在風浪中漂流，必定會死。忽然看見觀世音（Guanshiyin，菩薩名）從空中降臨，拿著一盞燈把我引入蘆洲，遇到漁人救我脫險。六百金雖然是你拿走的，但我隨後又募捐化緣，已經足夠這個數目了。現在我將前往普陀（Putuo，佛教名山），償還這個宿願。剛才路過江陰，聽人說你得了奇怪的病，所以特意來拜訪你，為你解除杯弓蛇影的疑惑。』焦某說：『幸好師父沒死，但是錢已經用完了，沒法償還，怎麼辦？』僧人笑著說：『我來並不是爲了要錢。』焦某全家感恩戴德，想要準備衣服鞋襪送給他，僧人堅決拒絕，只吃了一頓飯就離開了。派人跟蹤他，果然是乘海船走了。從此鬼的形象就消失了。然而焦某的病最終沒有痊癒，幾個月後去世了，只留下一個兒子，從小就有文名，正要參加科舉考試，因為父母去世不能去。偶然在江邊散步，忽然跳入江中自殺了。僧人從南海回來，聽到這件事，嘆息了很久。（出自《感應篇增注》） 明朝萬曆甲寅年，歙縣的吳奕德（Wu Yide，人名） 跟隨叔叔吳正鹍（Wu Zhengkun，人名），在臨塘寺（Lintang Temple，寺廟名）學習。吳正鹍向普門大師（Pumen Dashi，僧人名號）請教後有所領悟，於是皈依佛法，並且晚上帶領學生們持齋，頂禮西方。吳奕德尤其深信不疑，發願書寫《大悲經》（Dabei Jing，佛經名）五十卷，《金剛經》（Jingang Jing，佛經名）三十卷。五月二十九日，在浴琴溪（Yuqin Stream，地名）洗澡，突然得了急病，氣絕身亡。被擡回家放在床上。忽然說話道：
【English Translation】 English version: One year passed, and both the monk's belongings and his own property were almost exhausted, and he was waiting to die. Suddenly, one day, the deceased monk visited with a name card. The gatekeeper refused him, saying that the master was seriously ill. The monk scolded, 'I am no ordinary guest, I must see your master and save his life.' At that time, Jiao was lying in bed, his wife and children were crying around the bed, and they all saw the monk's appearance. They also heard the monk announce his name outside. Jiao said bitterly, 'The life-reaping ghost has transformed like this, it is better to die sooner.' So he jumped under the bed, holding a knife to kill himself. His family held him tightly to stop him. But the monk had already broken into the room and said to Jiao, 'I am a man, not a ghost. You should ask your wife and children to leave, and I will tell you the reason in person.' Everyone retreated. The monk said, 'Last year, my soul drifted in the wind and waves, and I was sure to die. Suddenly, I saw Guanshiyin (Avalokiteśvara, name of a Bodhisattva) descending from the sky, holding a lamp and leading me into Luzhou, where I met a fisherman who rescued me. Although you took the six hundred gold, I later raised donations and alms, which was enough to cover the amount. Now I will go to Putuo (Mount Putuo, a famous Buddhist mountain) to fulfill this long-cherished wish. I just passed by Jiangyin and heard that you had a strange illness, so I came to visit you to dispel your doubts caused by the reflection of a bow in a cup.' Jiao said, 'Fortunately, Master, you did not die, but the money is all used up and cannot be repaid, what should I do?' The monk smiled and said, 'I did not come to ask for money.' Jiao's whole family was grateful and wanted to prepare clothes and shoes to give him, but the monk firmly refused, only ate a meal and left. People were sent to follow him, and indeed he took a sea boat. From then on, the image of the ghost disappeared. However, Jiao's illness was not cured in the end, and he died a few months later, leaving only one son, who had a literary reputation from a young age. He was about to take the imperial examination, but could not go because of the death of his parents. He happened to be walking by the river and suddenly jumped into the waves and committed suicide. The monk returned from the South China Sea and sighed for a long time after hearing about this. (From 'Expanded Annotations to the Treatise on Action and Retribution') In the Jia Yin year of the Wanli reign of the Ming Dynasty, Wu Yide (name of a person) of She County, Followed his uncle Wu Zhengkun (name of a person) to study at Lintang Temple (name of a temple). Wu Zhengkun had an epiphany after consulting Pumen Dashi (name of a monk), so he converted to Buddhism, and led the students to observe vegetarianism and prostrate to the West in the evening. Wu Yide especially deeply believed and vowed to write fifty volumes of the 'Dabei Jing' (Great Compassion Sutra, name of a Buddhist scripture) and thirty volumes of the 'Jingang Jing' (Diamond Sutra, name of a Buddhist scripture). On the twenty-ninth day of May, he bathed in Yuqin Stream (name of a place) and suddenly contracted a sudden illness and died. He was carried home and laid on the bed. Suddenly he said:
我乃佛前左護法關。奕德因誤殺。宿冤攝入冥府。以彼奉佛許經善念。特來護之。鹍可爲念佛諷經。候其初七還魂。書經酬愿。藉此功德。怨鬼得超度矣。初七日。奕德果蘇。自捧其腰。連呼跌痛。叔問故。告曰。浴溪時。見兩人執牌來喚。遂從往。心計家人不及救我。不若我自唸佛。須臾進一城。遙望署額曰森羅殿。左四生司。右四死司。閻君坐堂上。持頭鬼無數。我至。奮前歐擊。旁坐一烏帽者問曰。汝何言。我躑躅無措。惟默唸佛。被笞掠。覺唸佛則痛可忍。終茫然不省。判官引至清水潭洗胸。見五臟。方知前生為將。誤殺人八百命。今業滿受生。索償不放。仍赴殿辨理。泣訴以王事所致。閻君怒曰。大辟應烹。即有火面碧身鬼卒。舁大鐺沸油。束我將投之。殿前倏現金光一道。幽黑皆明。左右驚報。西方到。見韋䭾與關帝在空中。韋䭾舉杵入鐺。鐺悉起金蓮華。閻君合掌叩禮。隨放我歸。命兩黃幘者送之。經峻嶺。黃幘者撲我下。故腰跌痛耳。叔扶起。拜謝佛與大士。及韋䭾．關帝。至誠施寫二經。合室欽奉三寶云。(出金剛果報)
明萬曆間包憑
字信之。嘉興人。父為池陽郡守。生七子。憑最少。贅平湖袁氏。博學高才。累舉不第。留心二氏之教。尤信持觀音經。東過泖湖。至一寺。見殿後
【現代漢語翻譯】 現代漢語譯本： 我乃佛前左護法關（關聖帝君）。奕德因誤殺，被宿世的冤家攝入冥府。因他有奉佛誦經的善念，我特來護佑他。可以為他念佛誦經，等待他初七還魂。書寫經文以酬謝佛愿，憑藉這些功德，冤鬼也能得到超度。初七那天，奕德果然甦醒。他自己捧著腰，連聲呼喊跌痛。叔父問他緣故，他告知說：『在溪邊洗浴時，看見兩個人拿著牌子來喚我，於是就跟著去了。心想家人來不及救我，不如自己唸佛。須臾之間，進入一座城，遙望署額寫著森羅殿（地府的殿名）。左邊是四生司，右邊是四死司。閻君（閻羅王）坐在堂上，拿著頭的鬼無數。我到了，奮力向前毆打。旁邊坐著一個戴烏帽的人問：『你有什麼話說？』我躑躅無措，只是默默唸佛。被鞭打掠奪，覺得唸佛則疼痛可以忍受。最終茫然不省人事。判官引我到清水潭洗胸，看見五臟六腑，才知道前生是將軍，誤殺了八百人。如今業報已滿，受生索償，不肯放我。仍然赴殿辨理，哭訴是因為王事所致。閻君怒道：『大辟應烹。』即有火面碧身鬼卒，抬著大鍋沸油，捆著我將要投入其中。殿前忽然出現一道金光，幽暗全部明亮。左右驚恐稟報：『西方（西方三聖）到了。』看見韋䭾（佛教護法神）與關帝（關聖帝君）在空中。韋䭾舉起杵投入鍋中，鍋里全部升起金蓮華。閻君合掌叩禮，隨即放我回來，命令兩個戴黃幘的人送我。經過峻嶺，戴黃幘的人撲我下去，所以腰跌痛啊。』叔父扶起他，拜謝佛與大士（菩薩），以及韋䭾、關帝。至誠地施捨書寫二經，全家恭敬奉持三寶，云。（出自《金剛果報》）
明萬曆年間包憑，字信之，嘉興人。父親是池陽郡守，生了七個兒子，包憑最小。入贅平湖袁氏。博學多才，屢次應試不中。留心佛道二教，尤其信奉持誦觀音經。東行經過泖湖，到了一座寺廟，看見殿後
【English Translation】 English version: I am Guan (Lord Guan, the Holy Emperor Guan), the left protector before the Buddha. Yi De mistakenly killed someone and was taken to the underworld by his karmic enemies. Because of his good thoughts of revering the Buddha and reciting scriptures, I have come to protect him. You can recite Buddha's name and chant scriptures for him, waiting for his soul to return on the seventh day. Copy scriptures to fulfill his vows to the Buddha. By this merit, the vengeful ghosts can be liberated. On the seventh day, Yi De indeed woke up. He held his waist and cried out in pain from the fall. His uncle asked him the reason, and he said: 'While bathing in the stream, I saw two people holding signs calling for me, so I followed them. I thought my family would not be able to save me in time, so I might as well recite Buddha's name myself. In a short while, I entered a city, and from afar I saw the inscription 'Senluo Hall' (Hall of the Underworld). On the left were the Four Births Bureau, and on the right were the Four Deaths Bureau. Yama (King Yama) sat on the throne, with countless ghosts holding heads. When I arrived, I bravely went forward to strike them. A person wearing a black hat sitting beside asked: 'What do you have to say?' I hesitated and was at a loss, only silently reciting Buddha's name. I was whipped and plundered, and I felt that the pain was bearable when reciting Buddha's name. In the end, I was unconscious. The judge led me to the Clear Water Pond to wash my chest, and I saw my internal organs. Only then did I know that in my previous life I was a general who mistakenly killed eight hundred people. Now that the karmic retribution is full, I am being sought for repayment and not released. I still went to the hall to reason, crying and pleading that it was caused by affairs of the king. Yama angrily said: 'Capital punishment should be boiling.' Immediately, there were fire-faced, green-bodied ghost soldiers carrying a large cauldron of boiling oil, binding me and about to throw me into it. Suddenly, a golden light appeared in front of the hall, and all the darkness became bright. Those on the left and right reported in alarm: 'The West (the Western Three Saints) has arrived.' I saw Wei Tuo (a Buddhist protector deity) and Guan Di (Lord Guan, the Holy Emperor Guan) in the air. Wei Tuo raised his pestle and put it into the cauldron, and all the golden lotus flowers rose from the cauldron. Yama put his palms together and bowed in reverence, and then released me to return, ordering two people wearing yellow turbans to send me. Passing through the steep mountains, the people wearing yellow turbans pushed me down, so my waist hurts from the fall.' The uncle helped him up, and he bowed to thank the Buddha and the Bodhisattva, as well as Wei Tuo and Guan Di. He sincerely donated and copied two scriptures, and the whole family respectfully upheld the Three Jewels, it is said. (From 'Kimgara Fruit Retribution')
During the Wanli period of the Ming Dynasty, Bao Ping, whose courtesy name was Xinzhi, was from Jiaxing. His father was the prefect of Chiyang, and he had seven sons, with Bao Ping being the youngest. He married into the Yuan family of Pinghu. He was learned and talented, but repeatedly failed the imperial examinations. He paid attention to the teachings of Buddhism and Taoism, and especially believed in upholding and reciting the Guanyin Sutra. Traveling east past Lake Mao, he arrived at a temple and saw behind the hall
傾圮。大士像淋漓露立。即解索中得十金。授主僧修之。僧告以功大銀少。不能竣事。復取布四匹．衣七件益焉。內纻褶新制。仆請留。憑曰。但得聖像無恙。雖裸體何妨。僧垂淚云。舍銀及衣．布。猶非難事。只此一點誠心。何可易得。工完。憑夢伽藍謂曰。菩薩賜汝子孫享世祿矣。後生子忭。孫檉芳。相繼登第。(出鞭心錄)
明常熟嚴尚寶徴
字道徹。文靖公仲子。年三十無子。日者推為艱嗣。置兩妾。俱不選色。容質樸陋。人爭笑之。偶過姻家。見一侍女。年及笄。未蓄髮。問其主。云以喑故。終成廢人。道徹惻然曰。第令蓄髮。吾將娶之。其姻家未敢信。道徹即為申約。逾年果納焉。文靖聞之。喜云。吾兒所行。允合天道。必有後繼。三妾皆生子。道徹素誦白衣陀羅尼。且堅持不殺戒。凡舉子。多重胞之異。后子姓繁昌。青雲接踵。誠厚德所培也。(出感應篇增注)
明紹興韓弘儒
四十八歲除夕。妻金氏夢亡姑曰。汝夫明年重九。大限至矣。金恐傷夫意。不敢言。惟䖍禱白衣大士。以祈夫壽。明春。韓赴館。于表姊家。見有老婢數人。從容語姊遣嫁之。一月內俱得所配。寒食后。訪一宦子。幾上多新傾色銀。韓正色曰。君生富貴家。宜輕財樹德。何貪小利。為刻薄事。兄獲微益
。而人受大損。在人祇損利。在兄即損德。是損於兄者更大矣。宦子悵然。誓弗再傾。端午。歸過一酒館。見宦仆手持錦袍。講息人命訟事。百端把持。一語不合。將袍毀裂。欲以激怒主人。韓隨往謁宦。詳述始末。指天設誓。宦素服其剛直。責奴遣之。七夕設宴。坐有鄉紳。自言清正。某親冒勢爭產。某族冒勢構訟。一一批揭與被害人。到官罰之。舉座讚歎。韓微哂曰。禁止冒勢。固盛德事。然親族情。謂亦不可傷。何如溫顏受稟。詳詢曲直而諭解之。為兩得其平乎。鄉紳斂容稱善。九月初。門生五人中式。來謁。韓謂曰。賢契已進一階。宜益修德。以祈上達。切勿輕言納寵。傷糟糠之情。勿疏遠故舊。致窮交之憾。勿多收僕從。啟生事之漸。勿過為奢費。開妄取之端。諸生唯唯受教。是夜。妻夢大士曰。爾夫壽終九月。以近來勸戒良言。造福廣大。益壽二紀矣。韓重九歸。果無恙。妻為述兩夢。自是益勉于善。后以明經作令。高年致仕。(出勸戒全書)
明彭孝子有源
字信宇。湖廣益陽人。幼即䖍誦大士．三官諸經。以祈親壽。父嘗病篤。刲臂肉療之。逾十年。父卒。奉母吳氏。家貧。勉具甘旨。崇禎丙子秋。母疾篤不能起。又疽穿手掌。痛不能忍。源日夕憂思。夜夢大士諭以母壽將盡。得人肝服
之。猶可愈。晨起視母。母正思羊肝。源曰。是菩薩啟我也。乃垂涕跪禱。愿剖肝救母。至夜見大士．諸聖。幡幢而前。源驚醒。汗下如雨。乃澡身頂禮。舉手捫心。約得肺肝所在。持刀自刺。一剖而血迸。二剖而膜開。三四剖𥒐然有聲。迨六剖而心出。遂緣心得肺。緣肺得肝。時痛幾殞絕矣。頃之稍蘇。始呼妻至。令速煮肝進母。母不知。欣為下箸。病即霍然而愈。事聞。遠近讚歎。顧其肺棱棱出在外。瘡口未合。眾為禱于神。大士示夢曰。是孝子肺。收之無難。末世鮮仁孝者。欲出之百日。令世人遍觀之耳。孝廉王文南敘其事。(出啟禎野乘)
明刑科李清
字心水。廣陵人。初有一子。痘殤。母姜安人。追悼不已。日誦白衣觀音經。為子祈嗣。未幾。心水查盤紹興。夢一婦人。抱兒入室。面帶痘痂。似將愈而落者。語心水云。如雲如月。覺而異之。晨起。適某生以繡觀音贈。抱兒如夢。上題一詩。起有彩雲香繞海天潮。末有還來丹桂月中飄之句。恰應云月二字。時夫人甫孕。果生子。
明崇禎辛巳。當塗縣官[土*干]。有山東一癱子至。以手代足。乞食於市。人多厭之。癱者雖病而負氣。被詈罵。輒不平。聞塘橋庵有修行僧曰水谷。往訴以乞食艱難之苦。谷曰。汝能發心出家。仗慈悲大力
【現代漢語翻譯】 現代漢語譯本： 這件事才得以好轉。早上起來看望母親，母親正在想吃羊肝。源說：『這是菩薩在啓發我啊！』於是流著眼淚跪下祈禱，願意剖開自己的肝臟來救母親。到了晚上，他夢見大士（觀世音菩薩的尊稱，意為偉大的菩薩）、諸聖，打著幡幢走在前面。源驚醒，汗如雨下。於是沐浴身體，恭敬地頂禮，舉手摸著胸口，大約確定了肺和肝臟的位置。拿著刀自己刺，第一刀下去血就噴了出來，第二刀下去膜就開了，第三刀、第四刀下去，發出清脆的聲音。等到第六刀下去，心臟就露出來了。於是順著心臟找到了肺，順著肺找到了肝臟。當時疼痛幾乎要昏死過去。過了一會兒稍微甦醒，才叫妻子過來，讓她趕快煮肝臟給母親吃。母親不知道，高興地拿起筷子吃。病立刻就好了。這件事傳開后，遠近的人都讚歎。看他的肺棱棱地露在外面，傷口沒有合攏。大家為他向神祈禱。大士在夢中顯示說：『這是孝子的肺，收起來沒有困難。末世很少有仁孝的人，想要把它展示一百天，讓世人普遍觀看罷了。』孝廉王文南敘述了這件事。（出自《啟禎野乘》）
明朝刑科的李清，字心水，是廣陵人。起初有一個兒子，因為出天花而夭折。母親姜安人，追悼不已，每天誦讀《白衣觀音經》，為兒子祈求後代。沒過多久，心水到紹興查盤，夢見一個婦人，抱著一個孩子進入房間，臉上帶著天花的痂，像是快要痊癒而脫落的樣子。告訴心水說：『如雲如月。』醒來後覺得很奇怪。早上起來，正好有個學生送給他一幅繡著觀音的畫像，抱著的孩子和夢中一樣。上面題著一首詩，開頭有『彩雲香繞海天潮』，結尾有『還來丹桂月中飄』的句子，恰好應了『云月』二字。當時夫人剛懷孕，果然生了個兒子。
明朝崇禎辛巳年，當塗縣的縣官[土*干]，有個山東的癱瘓之人來到這裡，用手代替腳，在市場上乞討。很多人厭惡他。癱瘓之人雖然生病卻很有骨氣，被辱罵，總是很不高興。聽說塘橋庵有個修行僧人叫水谷，前往訴說乞討艱難的痛苦。水谷說：『你如果能發心出家，憑藉慈悲的大力』
【English Translation】 English version: This is how the situation could be improved. He got up in the morning to see his mother, who was thinking of eating sheep liver. Yuan said, 'This is the Bodhisattva enlightening me!' So he knelt down and prayed with tears, willing to cut open his own liver to save his mother. At night, he dreamed of the Great Being (an honorific for Avalokiteśvara Bodhisattva, meaning great Bodhisattva), and all the saints, with banners and canopies leading the way. Yuan woke up in shock, sweating like rain. So he bathed and respectfully prostrated himself, raised his hand and touched his chest, roughly determining the location of the lungs and liver. Holding a knife, he stabbed himself. The first cut caused blood to spurt out, the second cut opened the membrane, and the third and fourth cuts made a crisp sound. By the sixth cut, the heart was exposed. So he found the lungs by following the heart, and the liver by following the lungs. At that time, the pain was so great that he almost fainted. After a while, he recovered slightly and called his wife over, telling her to quickly cook the liver and feed it to his mother. His mother didn't know and happily picked up her chopsticks to eat. Her illness was immediately cured. When this matter spread, people far and near praised him. Seeing his lungs protruding jaggedly, the wound had not closed. Everyone prayed to the gods for him. The Great Being appeared in a dream, saying, 'This is the liver of a filial son, it is not difficult to put it back. In the degenerate age, there are few benevolent and filial people, I want to display it for a hundred days, so that people all over the world can see it.' Xiao Lian (title for recommended scholars) Wang Wennan narrated this matter. (From 'Qi Zhen Ye Cheng')
Li Qing, from the Ministry of Justice in the Ming Dynasty, whose courtesy name was Xinshui, was from Guangling. He initially had a son who died of smallpox. His mother, Lady Jiang, mourned him incessantly, reciting the 'White-Robed Guanyin Sutra' every day, praying for descendants for her son. Not long after, Xinshui went to Shaoxing to investigate and audit, and dreamed of a woman carrying a child into the room, with smallpox scabs on his face, as if he was about to recover and shed them. She told Xinshui, 'Like clouds, like the moon.' He woke up and felt strange. In the morning, a student happened to give him an embroidered portrait of Guanyin, the child she was holding was the same as in the dream. There was a poem inscribed on it, beginning with the line 'Colored clouds and fragrance surround the sea and sky tide,' and ending with the line 'Returning to the cassia in the moon.' It corresponded exactly to the words 'cloud' and 'moon.' At that time, his wife was newly pregnant, and indeed gave birth to a son.
In the year of Xin Si in the Chongzhen reign of the Ming Dynasty, a magistrate [土*干] in Dangtu County, there was a paralyzed man from Shandong who came here, using his hands instead of his feet, begging for food in the market. Many people disliked him. Although the paralyzed man was sick, he had integrity, and was always unhappy when he was insulted. He heard that there was a monk named Shuigu practicing at Tangqiao Temple, and went to tell him about the hardship of begging for food. Gu said, 'If you can resolve to become a monk, relying on the great power of compassion'
。或有施主。癱者從之。遂剃髮受齋戒。雖行乞。不茹葷血。雖被辱罵。安忍而受。谷又教之念觀世音名號。兼持準提咒。受持逾二年。戊子秋。忽夜夢一老嫗呼之曰。汝起。汝起。癱者云。我是癱子。何能起。老嫗以手扯其兩足。覺直而不拳。晨起癱病遂愈。居然一昂藏之僧矣。取號曰半崖。遂有供養之者。(出唐宜之己求書)
明洪武間吉安廬陵縣龍子翚同室蕭氏
篤于伉儷。求子甚艱。己卯十月。其妹淑柔。得白衣五印心經。與嫂同覽。見卷末祈嗣事蹟。種種靈驗。蕭氏悚然敬信。發願持齋誦經。並許施白衣經千卷。次年八月十六日舉一子。形容清秀。名桂生。果符所禱。
又宣德四年。彰德府張貴。隨淮王之國。于廣東得白衣經。六年歸里。偕妻田氏。發心施經求嗣。未幾得男。經愿未酬。十二歲忽病故。夫婦痛心追悔。焚香䖍禱。施經一千五百卷。丁巳二月。復生一子。持驗彰彰如是。(出白衣經紀驗)
明劉道隆母李氏
年四十。長齋奉佛。不解誦經。修葺靜室。供奉觀音大士。朝夕禮拜。唸佛千聲。雖盛暑．隆冬不輟。刻施金剛經。聽人禮請供誦。竭貲不恤。如此者二十五年。將終之前一歲。出督紡所餘。延名衲誦經。大修功德。事畢。夜夢所奉大士。持素珠一串示之
【現代漢語翻譯】 現代漢語譯本：或者有這麼一位施主（dānapati，佈施者），一個癱瘓的人跟隨他。於是這癱瘓之人剃了頭髮，接受了齋戒，即使是乞討為生，也不吃葷腥。即使被人侮辱謾罵，也能安忍接受。這位施主又教他念誦觀世音（Avalokiteśvara）菩薩的名號，兼持誦準提（Cundi）咒。受持超過兩年。戊子年秋天，忽然在夜裡夢見一位老婦人呼喚他說：『你起來，你起來。』癱瘓之人說：『我是個癱子，怎麼能起來呢？』老婦人便用手拉扯他的雙腳，感覺雙腳伸直而不彎曲。早晨醒來，癱瘓的病竟然痊癒了，儼然成了一位昂藏的僧人。取法號叫做半崖，於是就有人供養他。（出自唐宜之《己求書》） 明朝洪武年間，吉安府廬陵縣的龍子翚和他的妻子蕭氏，夫妻感情深厚。但是求子非常艱難。己卯年十月，龍子翚的妹妹淑柔，得到了一部《白衣五印心經》。和嫂子一同閱讀，看到書卷末尾記載的祈求子嗣的事蹟，種種都非常靈驗。蕭氏非常敬畏相信，發願持齋誦經，並且許願施捨《白衣經》一千卷。第二年八月十六日生了一個兒子，容貌清秀，取名叫桂生。果然應驗了所祈禱的。 又在宣德四年，彰德府的張貴，跟隨淮王到封國去。在廣東得到了一部《白衣經》。宣德六年回到家鄉。和妻子田氏一起，發心施捨經書來祈求子嗣。沒過多久就生了個男孩。但是施經的願望還沒有完成，孩子十二歲時忽然病死了。夫婦二人痛心追悔，焚香虔誠祈禱，施捨經書一千五百卷。丁巳年二月，又生了一個兒子。靈驗的事蹟非常明顯，就像這樣。（出自《白衣經紀驗》） 明朝的劉道隆的母親李氏，四十歲時，開始長期吃齋信奉佛教。但是不識字，不會誦經。於是修繕了一間靜室，供奉觀音（Avalokiteśvara）大士，早晚都禮拜，唸佛一千聲。即使是盛夏酷暑，嚴冬寒冷也不停止。刻印施捨《金剛經》，聽人禮請供奉誦讀，竭盡資財也不吝惜。像這樣持續了二十五年。臨終前一年，拿出督紡所剩餘的錢，延請名僧誦經，大做功德。事情完畢后，夜裡夢見所供奉的觀音大士，手持一串素珠給她看。
【English Translation】 English version: There was a benefactor (dānapati, giver) whose attendant was a paralyzed man. The paralyzed man then shaved his head and took vows of abstinence, subsisting on alms without consuming meat or blood. Even when subjected to insults and abuse, he patiently endured. The benefactor taught him to recite the name of Avalokiteśvara Bodhisattva and to chant the Cundi mantra. After practicing for over two years, in the autumn of the year of Wuzi, he dreamt one night of an old woman calling out to him, 'Arise, arise!' The paralyzed man replied, 'I am paralyzed, how can I arise?' The old woman then pulled at his feet, and he felt them straighten. Upon waking the next morning, his paralysis was cured, and he became a dignified monk. He took the name Banya (Half-Cliff), and people began to offer him support. (From Yi Qiu's 'Ji Qiu Shu' by Tang Yi) During the Hongwu period of the Ming Dynasty, Long Zihui of Luling County, Ji'an Prefecture, and his wife, the Xiao family, were deeply devoted to each other. However, they faced great difficulty in conceiving a child. In the tenth month of the year of Jimao, Long Zihui's younger sister, Shurou, obtained the 'White-Robed Five Seals Heart Sutra'. She and her sister-in-law read it together and saw the accounts of seeking offspring at the end of the scroll, all of which were very efficacious. The Xiao family was filled with awe and faith, vowing to observe abstinence and recite the sutra, and promising to donate one thousand copies of the 'White-Robed Sutra'. On the sixteenth day of the eighth month of the following year, she gave birth to a son with a refined appearance, named Guisheng. It was indeed in accordance with their prayers. Furthermore, in the fourth year of the Xuande era, Zhang Gui of Zhangde Prefecture followed the Prince of Huai to his fiefdom. In Guangdong, he obtained a copy of the 'White-Robed Sutra'. In the sixth year of Xuande, he returned home. Together with his wife, the Tian family, he resolved to donate sutras to pray for offspring. Before long, they had a son. However, before they could fulfill their vow to donate sutras, the child suddenly died at the age of twelve. The couple was heartbroken and filled with regret. They burned incense and prayed sincerely, donating one thousand five hundred copies of the sutra. In the second month of the year of Dingsi, they had another son. The efficacy of the sutra was clearly demonstrated in this way. (From 'Experiences of the White-Robed Sutra') During the Ming Dynasty, the mother of Liu Daolong, Madam Li, at the age of forty, began to observe a long-term vegetarian diet and devoted herself to Buddhism. However, she was illiterate and could not recite sutras. Therefore, she renovated a quiet room and enshrined Avalokiteśvara Bodhisattva, paying homage morning and evening, and reciting the Buddha's name a thousand times. She persisted even in the heat of summer and the cold of winter. She had the Diamond Sutra printed and donated, and she spared no expense in inviting people to worship and recite it. She continued in this way for twenty-five years. A year before her death, she used the money left over from her work at the spinning mill to invite famous monks to recite sutras and perform great meritorious deeds. After these deeds were completed, she dreamt at night that the Avalokiteśvara Bodhisattva she had enshrined was holding a string of prayer beads and showing it to her.
曰。以此授汝。珠數乃汝往生凈土之期也。夢中數之。得五十三顆。不解其意。至庚子五月十三日。忽告家人曰。吾今日行矣。可舉家大聲唸佛。助我西去。子婦輩相與坐榻前。同聲唸佛。逾時面西端坐而逝。(出金剛靈應)
明朱德貞
肝江人。益藩輔國常茫第三女。祖翊鐘。有賢名。嘗輯仁孝皇后善內訓．章聖太后女訓．古烈女傳．女孝經．女誡諸書。為女教大成。行世。女幼淑家誨。性至孝。八歲。字儀衛王廷卿子重賢。十歲。重賢殤。聞訃。即素食縞衣。繡大士像。早暮焚修。默有所禱。及笄。有求姻者。始跪告父母曰。女王氏婦也。自重賢死。而志決矣。父母怒責之。志益堅。且誓云。必不得為未亡人。死而已。遂絕食自經。父母驚怖。不復議婚。天啟辛酉秋。屆重賢忌日。先叩二親。辭祖廟。於八月二十九日歸王。素绖執杖。舉哀設奠。出自制文。祭重賢曰。恭伯蚤死。恭姜守義。之死靡他。柏舟矢志。世有升降。心無古今。嗟未亡人。誕育宗室。八歲許婚。實有定匹。云何不幸。夫也遽殤。我雖幼小。默唸綱常。祖王好賢。父母樂善。內則熟聞。芳規習見。宮闈綦縞。永謝鉛華。堅持節孝。光我國家。茲及笄年。當以死決。籲天叩閽。庶幾監察。誓不改適。從一而終。僉曰孔臧。稍慰忡忡
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『我將這個（念珠）授予你，念珠的數目就是你往生凈土的日期。』（那人）在夢中數念珠，得到五十三顆，不明白其中的意思。到了庚子年五月十三日，忽然告訴家人說：『我今天就要走了，可以全家大聲唸佛，幫助我往生西方。』兒媳婦們一起坐在床前，同聲唸佛。過了一段時間，（那人）面向西方端坐而逝。（出自《金剛靈應》）
明朝朱德貞
是江西南昌人，是益藩輔國中尉常茫的第三個女兒。她的祖父朱翊鐘，有賢能的名聲，曾經編輯了《仁孝皇后善內訓》、《章聖太后女訓》、《古烈女傳》、《女孝經》、《女誡》等書籍，作為女子教育的集大成，在世上流傳。朱德貞從小就受到良好的家庭教育，天性至孝。八歲時，許配給儀衛王廷卿的兒子王重賢。十歲時，王重賢去世。朱德貞聽到訃告，立刻開始吃素，穿縞素的衣服，繡觀音大士像，早晚焚香修行，默默地祈禱。到了及笄之年，有人來求親，她才跪著告訴父母說：『女兒已經是王家的媳婦了，自從王重賢去世后，我的心意已決。』父母生氣地責備她，她的志向更加堅定，並且發誓說：『我一定要做未亡人，否則寧願去死。』於是絕食並上吊自殺。父母驚恐害怕，不再議論婚事。天啟辛酉年秋天，到了王重賢的忌日，朱德貞先向父母叩拜，辭別祖廟，在八月二十九日嫁到王家。她穿著素色的喪服，拄著枴杖，舉哀設奠，親自撰寫祭文，祭奠王重賢說：『恭伯（王重賢的字）早逝，恭姜（指齊國大夫恭叔姜的妻子，以守節聞名）堅守節義，至死不渝。如同《柏舟》中的女子一樣矢志不移。世事有升有降，人心古今不變。可嘆我這未亡人，出生在宗室之家，八歲時許下婚約，確實是有註定的姻緣。為何如此不幸，夫君竟然早逝？我雖然年幼，卻默默地記住了綱常倫理。祖父和王公喜好賢能，父母樂於行善，內則方面的知識我早已熟知，美好的規範我也早已見過。宮闈之中一片縞素，永遠拋棄鉛華。堅持節義孝道，光耀我的國家。如今到了及笄之年，應當以死來表明我的決心。呼籲上天，叩問天庭，希望能夠得到監察。發誓不改嫁，從一而終。眾人都說我像孔臧（孔子的哥哥，早逝），稍微安慰了他們憂慮的心情。』
【English Translation】 English version: (The monk) said, 'I bestow this (rosary) upon you. The number of beads indicates the date of your rebirth in the Pure Land.' (The person) counted the beads in a dream and got fifty-three, not understanding the meaning. On the thirteenth day of the fifth month of the Gengzi year, he suddenly told his family, 'I am leaving today. The whole family can loudly chant the Buddha's name to help me go to the West.' The daughters-in-law sat in front of the bed and chanted the Buddha's name in unison. After a while, (the person) sat facing west in a dignified manner and passed away. (From 'Miraculous Responses of the Diamond Sutra')
Zhu Dezhen of the Ming Dynasty
Was from Nanchang, Jiangxi, the third daughter of Chang Mang, the Lieutenant General of the Auxiliary State of Yi. Her grandfather, Zhu Yizhong, had a reputation for virtue and had compiled books such as 'Benevolent and Filial Empress's Good Inner Instructions,' 'Empress Zhangsheng's Instructions for Women,' 'Biographies of Ancient Virtuous Women,' 'Classic of Filial Piety for Women,' and 'Admonitions for Women,' as a comprehensive collection of female education, which circulated in the world. Zhu Dezhen received a good family education from a young age and was naturally very filial. At the age of eight, she was betrothed to Wang Chongxian, the son of Wang Tingqing, the Imperial Guard. At the age of ten, Wang Chongxian passed away. Upon hearing the news, Zhu Dezhen immediately began to eat vegetarian food, wear white mourning clothes, embroider images of Avalokiteśvara (Guanyin), and practice cultivation by burning incense morning and evening, silently praying. When she reached the age of fifteen (Ji Ji, the age for hair-pinning ceremony), someone sought marriage, and she knelt down and told her parents, 'Your daughter is already a member of the Wang family. Since Wang Chongxian's death, my mind has been made up.' Her parents angrily rebuked her, but her determination became even stronger, and she vowed, 'I must be a widow, or I would rather die.' So she went on a hunger strike and hanged herself. Her parents were frightened and no longer discussed marriage. In the autumn of the Xinyou year of the Tianqi era, on the anniversary of Wang Chongxian's death, Zhu Dezhen first bowed to her parents, bid farewell to the ancestral temple, and on the twenty-ninth day of August, she 'married' into the Wang family. She wore plain mourning clothes, carried a cane, held a mourning ceremony, and personally wrote a eulogy, offering sacrifices to Wang Chongxian, saying, 'Gongbo (Wang Chongxian's courtesy name) died early, Gong Jiang (referring to the wife of Duke Gongshu of Qi, known for her chastity) upheld righteousness, and did not change until death. Like the woman in the poem 'Cypress Boat,' I am determined. The world has ups and downs, but the human heart remains the same from ancient times to the present. Alas, I, this widow, was born into the imperial family, and was betrothed at the age of eight, indeed a destined marriage. Why so unfortunate that my husband died so early? Although I am young, I have silently remembered the ethical principles. My grandfather and the prince loved virtue, and my parents were happy to do good. I have long been familiar with the inner rules, and I have long seen the beautiful norms. The palace is full of white mourning clothes, and I will forever abandon makeup. I will uphold chastity and filial piety, and glorify my country. Now that I have reached the age of fifteen, I should show my determination with death. I appeal to Heaven and knock on the heavenly gate, hoping to be monitored. I vow not to remarry, but to follow one to the end. Everyone said I was like Kong Zang (Confucius's elder brother, who died early), which slightly comforted their worried hearts.'
。登子之堂。設子之位。寫此血里。傾此血涕。甘執婦道。事我舅姑。他日同穴。其無愧乎。按撫上其事議旌。年未及格。引淮藩隆姬例。歲給膳米五十石。遂掃除凈室。皈依三寶。晨諷普門品．大悲咒。晚課彌陀經．往生咒。一切詩文。誓不復拈。遇翁姑．父母誕日。及重賢忌。必設供禮懺。自昧旦至夜分。儀軌不忒。比丘尼．齋婆聞風求見。概禁絕。女使年逾十三。即更去。翁姑亦傾心茹素。一切果餌。手整始饋。視疾問安必謹。甲子歲。父病沉篤。割股進之。父夜夢大士云。汝以女孝延年。病得愈。肝江人無不頌其節孝。(出啟禎野乘)
大清釋行仁
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。遂剃髮。甲申抵金陵。從千華昧和尚受具戒已。見戎馬充斥。乃東至崑山。于凈室講法華．金剛．楞嚴等經。緇素皈仰。壬辰正月二日。端坐說偈化。(出法華感通)
大清徽商程伯鱗
久居楊州。事觀音大士甚虔。乙酉夏。兵過楊城。程禱大士求救。夢大士謂曰。汝家十七人。十六口俱得免。惟汝在數不可逃也。程醒。又復懇禱。仍夢雲。汝前生殺王麻子二十六刀。今須
【現代漢語翻譯】 現代漢語譯本： 為登子設立靈堂，擺放靈位。用鮮血寫下祭文，傾灑血淚。甘願遵守婦道，侍奉丈夫的父母。將來死後同穴而葬，心中才不會感到慚愧。地方官員上報此事請求表彰，但因為她的年齡還不夠資格，於是援引淮藩隆姬的例子，每年供給膳米五十石。她於是打掃乾淨房間，皈依佛、法、僧三寶。早晨誦讀《普門品》、《大悲咒》，晚上唸誦《彌陀經》、《往生咒》。發誓不再寫任何詩詞文章。每逢公婆、父母的生日，以及重要的忌日，必定設定供品禮拜懺悔，從天亮到深夜，儀軌沒有絲毫差錯。比丘尼（bhikkhuni，佛教女出家人）、齋婆（Upasika，在家女居士）聽聞她的事蹟，前來求見，都被她拒絕。家裡的女僕年滿十三歲，就讓她離開。公婆也傾心茹素，一切水果點心，都親手整理好才送給她。探望病情，問候起居，必定恭敬謹慎。甲子年，父親病重，她割下自己的大腿肉給父親吃。父親夜裡夢見觀音大士說，『你因為女兒的孝心而延長壽命，病可以痊癒。』江淮一帶的人沒有不稱頌她的節孝的。（出自《啟禎野乘》）
大清釋行仁（Shi Xingren）
字指一。河南光山張氏人。二十歲時在白鹿洞書院讀書，遇到一位奇異的僧人告誡他說：『你將有大難，如果能持誦大悲咒的聖號，就可以化解。』釋行仁發誓真心接受並持誦。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。賊寇感到驚異，因此得以不死。於是剃髮出家。甲申年到達金陵，跟隨千華昧和尚受了具足戒。看到戰亂不斷，於是向東到達崑山，在凈室講授《法華經》、《金剛經》、《楞嚴經》等經典，出家和在家的信徒都歸心仰慕。壬辰年正月二日，端坐著說了偈語后圓寂。（出自《法華感通》）
大清徽商程伯鱗（Cheng Bolin）
長期居住在揚州。侍奉觀音大士非常虔誠。乙酉年夏天，軍隊經過揚州城，程伯鱗祈禱觀音大士救助。夢見觀音大士對他說：『你家十七人，十六口都可以免於災難，只有你在劫數難逃。』程伯鱗醒來，又再次懇切祈禱。仍然夢見觀音大士說：『你前生殺了王麻子二十六刀，現在必須償還。』 English version: She set up a hall for Dengzi, placing her spirit tablet. She wrote this blood-soaked eulogy, shedding tears of blood. Willingly adhering to the way of a wife, she served her husband's parents. In the future, when buried together, she would have no shame in her heart. Local officials reported this matter, requesting commendation, but because she was not yet of age, they cited the example of Princess Long of the Huai principality, providing fifty shi (a unit of dry measure) of provisions annually. Thereupon, she cleaned a pure room, taking refuge in the Triple Gem (Buddha, Dharma, Sangha). In the morning, she recited the 『Universal Gate Chapter』 (普門品) and the 『Great Compassion Mantra』 (大悲咒). In the evening, she chanted the 『Amitabha Sutra』 (彌陀經) and the 『Rebirth Mantra』 (往生咒). She vowed never to compose poetry or prose again. On the birthdays of her parents-in-law and parents, as well as important memorial days, she would set up offerings and perform repentance rituals, from dawn until late at night, without the slightest deviation in the ritual. Bhikkhunis (比丘尼, Buddhist nuns) and Upasikas (齋婆, laywomen) heard of her deeds and sought to meet her, but she refused them all. Female servants over the age of thirteen were dismissed. Her parents-in-law also wholeheartedly embraced vegetarianism, personally preparing all fruits and snacks before offering them to her. She was always respectful and careful when visiting the sick and inquiring about their well-being. In the year of Jiazi, her father fell seriously ill, and she cut flesh from her thigh to feed him. Her father dreamed at night that the Bodhisattva (大士) said, 『You have extended your life because of your daughter's filial piety, and your illness will be cured.』 People in the Jianghuai region all praised her chastity and filial piety. (From 『Qizhen Yesheng』)
The Great Qing Dynasty, Shi Xingren (釋行仁)
Style name Zhiyi. A Zhang from Guangshan, Henan. At the age of twenty, he studied at Bailudong Academy. He encountered an unusual monk who warned him, 『You will have a great calamity. If you can uphold the sacred name of the Great Compassion Mantra (大悲咒), you can resolve it.』 The master vowed to sincerely accept and uphold it. In the year of Chongzhen Xinsi, the rebel Xian (獻寇) broke through the county, massacring the people, including Shi Xingren. The blade suddenly broke on its own. The bandit was amazed, and thus he was spared from death. He then shaved his head and became a monk. In the year of Jiashen, he arrived in Jinling and received the full precepts from the monk Qianhua Mei. Seeing the constant warfare, he went east to Kunshan, where he lectured on the 『Lotus Sutra』 (法華經), the 『Diamond Sutra』 (金剛經), and the 『Surangama Sutra』 (楞嚴經) in a pure room. Monastics and laypeople alike revered him. On the second day of the first month of the year Ren Chen, he sat upright, spoke a verse, and passed away. (From 『Fahua Gantong』)
The Great Qing Dynasty, Cheng Bolin (程伯鱗), a merchant from Huizhou
He resided in Yangzhou for a long time. He was very devout in serving the Bodhisattva Avalokiteshvara (觀音大士). In the summer of Yiyou, troops passed through the city of Yangzhou. Cheng prayed to the Bodhisattva for help. He dreamed that the Bodhisattva said to him, 『Of your family of seventeen, sixteen will be spared. Only you are destined to be unable to escape.』 Cheng awoke and prayed earnestly again. He still dreamed that the Bodhisattva said, 『In your previous life, you killed Wang Mazi with twenty-six cuts. Now you must repay.』
【English Translation】 She set up a hall for Dengzi, placing her spirit tablet. She wrote this blood-soaked eulogy, shedding tears of blood. Willingly adhering to the way of a wife, she served her husband's parents. In the future, when buried together, she would have no shame in her heart. Local officials reported this matter, requesting commendation, but because she was not yet of age, they cited the example of Princess Long of the Huai principality, providing fifty shi (a unit of dry measure) of provisions annually. Thereupon, she cleaned a pure room, taking refuge in the Triple Gem (Buddha, Dharma, Sangha). In the morning, she recited the 『Universal Gate Chapter』 (Pumenpin) and the 『Great Compassion Mantra』 (Dabeizhou). In the evening, she chanted the 『Amitabha Sutra』 (Mituojing) and the 『Rebirth Mantra』 (Wangshengzhou). She vowed never to compose poetry or prose again. On the birthdays of her parents-in-law and parents, as well as important memorial days, she would set up offerings and perform repentance rituals, from dawn until late at night, without the slightest deviation in the ritual. Bhikkhunis (Buddhist nuns) and Upasikas (laywomen) heard of her deeds and sought to meet her, but she refused them all. Female servants over the age of thirteen were dismissed. Her parents-in-law also wholeheartedly embraced vegetarianism, personally preparing all fruits and snacks before offering them to her. She was always respectful and careful when visiting the sick and inquiring about their well-being. In the year of Jiazi, her father fell seriously ill, and she cut flesh from her thigh to feed him. Her father dreamed at night that the Bodhisattva (Dashì) said, 『You have extended your life because of your daughter's filial piety, and your illness will be cured.』 People in the Jianghuai region all praised her chastity and filial piety. (From 『Qizhen Yesheng』) The Great Qing Dynasty, Shi Xingren Style name Zhiyi. A Zhang from Guangshan, Henan. At the age of twenty, he studied at Bailudong Academy. He encountered an unusual monk who warned him, 『You will have a great calamity. If you can uphold the sacred name of the Great Compassion Mantra, you can resolve it.』 The master vowed to sincerely accept and uphold it. In the year of Chongzhen Xinsi, the rebel Xian broke through the county, massacring the people, including Shi Xingren. The blade suddenly broke on its own. The bandit was amazed, and thus he was spared from death. He then shaved his head and became a monk. In the year of Jiashen, he arrived in Jinling and received the full precepts from the monk Qianhua Mei. Seeing the constant warfare, he went east to Kunshan, where he lectured on the 『Lotus Sutra』, the 『Diamond Sutra』, and the 『Surangama Sutra』 in a pure room. Monastics and laypeople alike revered him. On the second day of the first month of the year Ren Chen, he sat upright, spoke a verse, and passed away. (From 『Fahua Gantong』) The Great Qing Dynasty, Cheng Bolin, a merchant from Huizhou He resided in Yangzhou for a long time. He was very devout in serving the Bodhisattva Avalokiteshvara. In the summer of Yiyou, troops passed through the city of Yangzhou. Cheng prayed to the Bodhisattva for help. He dreamed that the Bodhisattva said to him, 『Of your family of seventeen, sixteen will be spared. Only you are destined to be unable to escape.』 Cheng awoke and prayed earnestly again. He still dreamed that the Bodhisattva said, 『In your previous life, you killed Wang Mazi with twenty-six cuts. Now you must repay.』
償彼。可令家中十六口。並住東廂。汝猶在中堂候之。勿貽累家人。程信之。越五日。兵至門。程迎問曰。汝即王麻子乎。我欠汝二十六刀。可殺我。否則與汝本無仇也。兵驚曰。汝何以知我姓名。程具告以夢。兵嘆曰。汝前世殺我二十六刀。致我今世報汝。我今殺汝。汝來世不又報我乎。乃以刀背斫程二十六下而宥之。
唐宜之曰。紀此事有三意。一者。見菩薩大悲。能回定業。二者。見宿業既熟。難脫如是。從今以往。慎勿再造將來之新業。三者。見目前所受。悉是往因。宜歡喜領受。不當怨尤。亦不必苦苦以趨避亂心也。又曰。凡虔奉觀世音者。其人必篤信因果。一生善事必多。惡事必少。善念必多。惡念必少。此身心不與惡為緣。所以惡報可滅。豈偶然哉。(出己求書)
大清金壇孝廉虞庶顏
家世忠孝。闔門奉佛。生平常課。日禮大悲懺。誦金剛經。常刻施觀世音經。勸人持誦免劫。丁酉冬。以仇家誣陷。逮赴江寧。遠近無不冤之。庶顏但默持經懺不輟。既入獄。痛楚備常。如入禪定。伍伯極力掠其股脛。竟無所傷。惟有黑痕數繯而已。遂得昭雪。子山修甚孝。每夜為父赤身露禱北辰。嚴寒不輟。直到事解方已。使佛法無憑。則山修亦足死孝。況庶顏乎。
大清淮安庠士梁元徴
素崇釋教。凡法華．楞嚴諸經。靡不研究。中年艱于嗣息。且多病。因發心持長齋。日誦白衣觀音經及大悲咒。仍刻袖珍小帙。朱印流通。室阮氏亦持準提齋。每晨虔跪諷經。未幾徴病悉瘳。阮氏連舉三子。仲子汝悰。順治庚子中式。諸孫繩繩。內一孫復顯白衣重包之異。感無不應。此近事左足徴也。
大清秣陵黃土山劉某
母四十八歲。求子得之。出胎即吃素。以母尚茹葷。不食母乳。粥湯．糕粉喂長耳。又十年。父妾亦生一子。己丑。劉年二十九。弟年十九。同朝南海。舟中。劉發願求見觀世音菩薩。忽海水面先現二蓮花。如車輪大。一花中立一童。一花中立一女。隨見觀音坐大蓮花之上。劉因禮拜。拜起仰視。菩薩與花俱不見。俄頃風浪大作。舟覆。同行六人及其弟偕沒。獨劉甫入水。覺眼前通紅。有一僧㩗之同行。頃刻間忽到門。衣衫不濕。僧即失所在。入門母出。劉尚如醉如夢。母以茶湯飲之乃醒。為母備述其事。方知觀音救拔之力。
唐宜之曰。庚寅三月十五日。劉約丁僧過予。而是日放生。有長者在予寓。丁僧辭之。予至今觖觖。嗚呼。觀世音菩薩救人于苦難。不必在海中也。而海中尤多。但二千餘里。頃刻抵家。入水而衣衫不濕。則此未之聞耳。(出己求書)
大清
【現代漢語翻譯】 他一向崇尚佛教，凡是《法華經》（Fǎ Huá Jīng，Lotus Sutra）、《楞嚴經》（Léng Yán Jīng，Śūraṅgama Sūtra）等經典，沒有不深入研究的。中年時難以有後代，而且多病。因此發心持長齋，每日誦讀《白衣觀音經》（Báiyī Guānyīn Jīng，White-Robed Guanyin Sutra）及《大悲咒》（Dàbēi Zhòu，Great Compassion Mantra），還刻印袖珍小冊，用硃砂印刷流通。他的妻子阮氏也持準提齋。每天早晨虔誠跪拜誦經。不久，他的疾病全部痊癒。阮氏接連生了三個兒子。第二個兒子汝悰，在順治庚子年考中舉人。子孫繁盛。其中一個孫子又顯現出白衣重包的奇異景象。所求無不應驗。這是發生在身邊的可以驗證的事情。
大清秣陵黃土山的劉某
他的母親四十八歲時，祈求兒子而得到他。他出生后就吃素。因為母親還吃葷，他不吃母乳，而是用粥湯、糕粉餵養長大。又過了十年，父親的妾也生了一個兒子。己丑年，劉某二十九歲，弟弟十九歲，一同前往南海。在船中，劉某發願求見觀世音菩薩（Guānshìyīn Púsà，Avalokiteśvara）。忽然海面上先出現兩朵蓮花，像車輪那麼大。一朵花中站著一個童子，一朵花中站著一個女子。隨後看見觀音菩薩坐在大蓮花之上。劉某因此禮拜。拜完起身仰視，菩薩與蓮花都不見了。一會兒，風浪大作，船翻了。同行的六個人和他的弟弟都淹死了。只有劉某剛入水，就覺得眼前通紅，有一個僧人拉著他同行。頃刻間忽然到了家門。衣衫沒有濕。僧人隨即不見了。進門後母親出來。劉某還像醉了一樣，如在夢中。母親用茶湯給他喝才醒過來。他為母親詳細敘述了這件事。才知道觀音菩薩救拔的力量。
唐宜之說：庚寅年三月十五日，劉某約丁僧到我這裡來。而那天我正在放生，有位長者在我住處。丁僧推辭了。我至今還感到遺憾。唉！觀世音菩薩救人于苦難，不一定只在海中，而海中尤其多。只是二千多里路，頃刻間就到家了，入水而衣衫不濕，這還是我沒有聽說過的。（出自《己求書》）
大清
【English Translation】 He consistently revered Buddhism, studying all the sūtras such as the Fǎ Huá Jīng (法華經, Lotus Sūtra) and the Léng Yán Jīng (楞嚴經, Śūraṅgama Sūtra) without exception. In middle age, he struggled to have offspring and suffered from frequent illnesses. Therefore, he resolved to observe a long-term vegetarian diet and recited the Báiyī Guānyīn Jīng (白衣觀音經, White-Robed Guanyin Sutra) and the Dàbēi Zhòu (大悲咒, Great Compassion Mantra) daily. He also had pocket-sized booklets printed and circulated them using vermilion ink. His wife, Ruan Shi, also observed the Cundi fast. Every morning, she devoutly knelt and chanted sūtras. Before long, all his illnesses were cured. Ruan Shi successively gave birth to three sons. The second son, Ru Cong, passed the provincial examination in the Gengzi year of the Shunzhi reign. His descendants flourished. One of his grandsons even manifested the extraordinary sign of being wrapped in white cloth multiple times. All his requests were answered. This is a verifiable event that happened nearby.
Liu of Huangtushan, Moling, Daqing
His mother, at the age of forty-eight, prayed for a son and obtained him. He was a vegetarian from birth. Because his mother still ate meat, he did not drink her milk but was fed with rice porridge and cake flour. Ten years later, his father's concubine also gave birth to a son. In the Jichou year, Liu, at the age of twenty-nine, and his younger brother, at the age of nineteen, went to the South Sea together. On the boat, Liu vowed to see Guānshìyīn Púsà (觀世音菩薩, Avalokiteśvara). Suddenly, two lotus flowers appeared on the sea surface, as large as cartwheels. A boy stood in one flower, and a girl stood in the other. Then he saw Guanyin Bodhisattva sitting on a large lotus flower. Liu bowed in worship. When he stood up and looked up, the Bodhisattva and the flowers had disappeared. A moment later, a great storm arose, and the boat capsized. The six people traveling with him and his younger brother all drowned. Only Liu, just as he entered the water, felt a red light before his eyes, and a monk led him along. In an instant, he suddenly arrived at his door. His clothes were not wet. The monk then disappeared. When he entered the door, his mother came out. Liu was still as if drunk, as if in a dream. His mother gave him tea to drink, and he woke up. He described the event to his mother in detail. Only then did he know the power of Guanyin Bodhisattva's salvation.
Tang Yizhi said: On the fifteenth day of the third month of the Gengyin year, Liu invited Monk Ding to come to my place. But that day I was releasing living beings, and an elder was at my residence. Monk Ding declined. I still feel regretful to this day. Alas! Guānshìyīn Púsà (觀世音菩薩, Avalokiteśvara) saves people from suffering, not necessarily only in the sea, but especially in the sea. It's just that more than two thousand li, and he arrived home in an instant, entering the water without his clothes getting wet, this is what I have never heard of. (From Ji Qiu Shu)
Daqing
楊璜
字希周。當塗人。世居官圩栗樹墳。業儒勵行。厭時文怪謬。趨法先程。坐此困滯。會兵繞其鄉。璜泣謂家人曰。吾祖．父丘壟在此。何忍棄去。因匿妻妾與子林中。以身守壟。兵來。見墳內有衣冠者。將執之。璜急赴水死。子甫十齡。自林間見父溺。亦號哭奔投於水。時順治丙戌三月十六日。越辰。兩尸相抱浮出。見者隕涕。妻陸氏悼夫無後。誓斷血肉。迎佛像於家。旦夕慟哭唸佛。忽夜夢老嫗㩗一子曰。遺汝。醒而嘆曰。愿妾張氏遺腹生子。則菩薩之賜也。歲暮。妾生女。陸氏泣曰。已矣。丁亥春。集族長告曰。夫既無子。薄畝當分諸侄。吾得粗給衣食。以撫此女。言□復哭。族長不忍。云。俟小祥。為璜作佛事。議分。及期。具會親族。散齋之夕。亦三月十六日。女哭不已。妾抱就枕。張如夢魘。憒憒不醒。女怪啼益甚。嫡疾呼。始覺。抱女入手。則已不復女身矣。陸大驚。家人群往。見面目依然。惟私處生長男根。其旁尚有血痕。眾咸詫異。始悟菩薩靈爽。前夢不虛。競至佛前臚拜。更名佛賜。次日觀者闐門。聞縣張公。取兒庭閱之。猶未信。問其宗族。異口一詞。曰。脫兒變非真。侄輩不願分其田宅耶。侯乃不疑。異哉。佛賜變身之日。即父子死難之日。然非璜之生平方正。子之至孝殉父。婦
【現代漢語翻譯】 現代漢語譯本 楊璜，字希周，是當塗縣人。世代居住在官圩栗樹墳。他致力於儒學，力行實踐，厭惡當時科舉文章的怪誕謬誤，學習程朱理學。因此在科舉上受困。後來遇到戰亂包圍了他的家鄉，楊璜哭著對家人說：『我們祖先的墳墓都在這裡，怎麼忍心拋棄？』於是把妻子兒女藏在樹林中，自己以身守護祖墳。士兵來了，看見墳地裡有穿著官服的人，就要抓他。楊璜急忙跳水而死。他的兒子當時才十歲，從樹林里看見父親溺水，也號啕大哭著跳入水中。時間是順治丙戌年三月十六日。第二天早晨，兩具屍體相擁著浮出水面，看見的人都落淚。楊璜的妻子陸氏哀悼丈夫沒有後代，發誓斷絕血緣關係。她在家中供奉佛像，早晚痛哭唸佛。忽然夜裡夢見一位老婦人帶著一個孩子來說：『送給你。』醒來后嘆息說：『希望妾室張氏能生下遺腹子，那就是菩薩的恩賜了。』到了年底，妾室生了個女兒。陸氏哭著說：『完了。』丁亥年春天，她召集族長，告訴他們說：『丈夫既然沒有兒子，家裡的薄田應當分給各位侄子，我能勉強得到一些衣食，用來撫養這個女兒。』說完又哭了起來。族長們不忍心，說：『等到小祥祭祀的時候，為楊璜做法事，再商議分田的事情。』到了約定的日期，親族都到齊了。在散齋的晚上，也是三月十六日，女兒哭個不停。妾室抱著她睡覺，張氏好像做噩夢一樣，昏昏沉沉不醒。女兒哭得更厲害了。陸氏大聲呼喊，張氏才醒過來。抱起女兒一看，已經不是女兒身了。陸氏非常驚訝，家人都圍了過來。看她的面目依然如故，只是私處長出了男根，旁邊還有血跡。眾人都感到詫異，這才明白是菩薩顯靈，之前的夢不是虛假的。大家爭先恐後地到佛前跪拜。給孩子改名叫佛賜。第二天，來看的人擠滿了門。縣令張公聽說后，把孩子帶到庭院裡察看，仍然不相信。問他的宗族，大家異口同聲地說：『如果脫兒變不是真的，難道是侄子們不願意分他的田宅嗎？』縣令這才相信。真是奇怪啊！佛賜變身的日子，就是他父親和兒子遇難的日子。然而如果不是楊璜生前為人正直，他的兒子至孝殉父，他的妻子……
【English Translation】 English version Yang Huang, styled Xizhou, was a native of Dangtu County. His family had lived in Guanwei Chestnut Tree Tomb for generations. He devoted himself to Confucianism and practiced it diligently, disliking the strange and erroneous style of the contemporary civil service examination essays, and studied the Cheng-Zhu school of Neo-Confucianism. As a result, he was hindered in the imperial examinations. Later, he encountered war that surrounded his hometown. Yang Huang cried and said to his family, 'Our ancestors' graves are all here, how can we bear to abandon them?' So he hid his wife and children in the forest, and guarded the ancestral graves with his own body. When the soldiers came, they saw someone in the graveyard wearing official clothes and were about to arrest him. Yang Huang hurriedly jumped into the water and died. His son, who was only ten years old at the time, saw his father drowning from the forest, and also cried and jumped into the water. The time was the sixteenth day of the third month of the Bingxu year of the Shunzhi reign (1646). The next morning, the two corpses floated to the surface embracing each other, and those who saw it shed tears. Yang Huang's wife, Madam Lu, mourned that her husband had no descendants and vowed to sever blood relations. She enshrined a Buddha statue in her home and wept and chanted Buddhist scriptures morning and evening. Suddenly, she dreamed at night that an old woman brought a child and said, 'I give this to you.' When she woke up, she sighed and said, 'I hope that my concubine, Zhang, can give birth to a posthumous son, then that would be a gift from the Bodhisattva.' At the end of the year, the concubine gave birth to a daughter. Madam Lu cried and said, 'It's over.' In the spring of the Dinghai year (1647), she summoned the clan elders and told them, 'Since my husband has no son, the family's meager fields should be divided among the nephews. I can barely get some food and clothing to raise this daughter.' After saying this, she cried again. The clan elders couldn't bear it and said, 'Let's wait until the Xiaoxiang (small memorial ceremony) to hold a Buddhist service for Yang Huang, and then discuss the division of the fields.' When the appointed date arrived, the relatives were all present. On the evening of the Sanzhai (day before the ceremony), which was also the sixteenth day of the third month, the daughter cried incessantly. The concubine held her to sleep, and Zhang seemed to be having a nightmare, feeling drowsy and unconscious. The daughter cried even more. Madam Lu shouted loudly, and Zhang woke up. When she picked up the daughter and looked at her, she was no longer a daughter. Madam Lu was very surprised, and the family all gathered around. Looking at her face, it was still the same, but a male organ had grown in her private parts, and there were still bloodstains beside it. Everyone was amazed, and then they realized that it was the Bodhisattva manifesting, and the previous dream was not false. Everyone rushed to kneel and worship before the Buddha. They changed the child's name to Foci (佛賜, Buddha-given). The next day, people who came to see it crowded the door. When Magistrate Zhang of the county heard about it, he took the child to the courtyard to examine him, but still didn't believe it. He asked his clan, and everyone said in unison, 'If the transformation of the child is not true, is it that the nephews are unwilling to divide his fields and houses?' Only then did the magistrate believe it. How strange! The day Foci transformed was the day his father and son died. However, if it were not for Yang Huang's upright character in life, his son's filial piety in sacrificing himself for his father, and his wife's...
之號泣動天。豈能遘此千百年僅見之事乎。余竊又有說。若佛賜變形。非親族群聚時。其又誰能信之。(出唐宜之己求書)
觀世音持驗紀下(終)
No. 1542-1 觀世音大悲心陀羅尼
大唐三藏 不空 譯
稽首觀音大悲主 願力洪深相好身 千臂莊嚴普護持 千眼光明遍觀照 真實語中宣密語 無為心內起悲心 速令滿足諸希求 永使滅除諸罪業 龍天眾聖同慈護 百千三昧頓薰脩 受持身是光明幢 受持心是神通藏 洗滌塵勞愿濟海 超證菩提方便門 我今稱誦誓歸依 所愿從心悉圓滿 南無大悲觀世音 愿我速知一切法 南無大悲觀世音 愿我早得智慧眼 南無大悲觀世音 愿我速度一切眾 南無大悲觀世音 愿我早得善方便 南無大悲觀世音 愿我速乘般若船 南無大悲觀世音 愿我早得越苦海 南無大悲觀世音 愿我速得戒定道 南無大悲觀世音 愿我早登涅槃山 南無大悲觀世音 愿我速會無為舍 南無大悲觀世音 愿我早同法性身
我若向刀山 刀山自摧折 我若向火湯 火湯自消滅 我若向地獄 地獄自枯竭 我若向餓鬼 餓鬼自飽滿 我若向修羅 噁心自調
【現代漢語翻譯】 現代漢語譯本： 他們的哭號聲震動天地，怎麼可能遇到這千百年才僅見一次的事情呢？我私下裡還有一種說法，如果佛賜予變形，不是親族聚集的時候，又有誰能夠相信呢？（出自唐宜之己求書）
《觀世音持驗紀》下（終）
No. 1542-1 觀世音大悲心陀羅尼（Dabei Xin Tuoluoni）
大唐三藏（Da Tang Sanzang） 不空（Bukong） 譯
稽首觀音大悲主（Guanyin Dabei Zhu），願力洪深相好身 千臂莊嚴普護持，千眼光明遍觀照 真實語中宣密語，無為心內起悲心 速令滿足諸希求，永使滅除諸罪業 龍天眾聖同慈護，百千三昧頓薰脩 受持身是光明幢，受持心是神通藏 洗滌塵勞愿濟海，超證菩提方便門 我今稱誦誓歸依，所愿從心悉圓滿 南無大悲觀世音（Namo Dabei Guanshiyin），愿我速知一切法 南無大悲觀世音，愿我早得智慧眼 南無大悲觀世音，愿我速度一切眾 南無大悲觀世音，愿我早得善方便 南無大悲觀世音，愿我速乘般若船 南無大悲觀世音，愿我早得越苦海 南無大悲觀世音，愿我速得戒定道 南無大悲觀世音，愿我早登涅槃山 南無大悲觀世音，愿我速會無為舍 南無大悲觀世音，愿我早同法性身
我若向刀山，刀山自摧折，我若向火湯 火湯自消滅，我若向地獄，地獄自枯竭 我若向餓鬼，餓鬼自飽滿，我若向修羅（Asura） 噁心自調
【English Translation】 English version: Their cries shook the heavens. How could they encounter such a rare event, seen only once in a thousand years? I also have a private opinion: if the Buddha grants transformation, who would believe it if it didn't happen when relatives were gathered together? (From Yi Zhi Ji Qiu's book in the Tang Dynasty)
The End of Records of Avalokiteśvara's Miraculous Manifestations, Part 2
No. 1542-1 The Great Compassion Heart Dharani (Dabei Xin Tuoluoni) of Avalokiteśvara
Translated by Bukong (Amoghavajra), Tripitaka Master of the Great Tang Dynasty (Da Tang Sanzang)
I bow my head to Avalokiteśvara (Guanyin), the Lord of Great Compassion, whose vows are profound and whose form is blessed. A thousand arms, dignified and universally protecting; a thousand eyes, radiant and universally illuminating. In truthful speech, proclaim the secret words; within the unconditioned mind, arise compassionate thoughts. Quickly fulfill all desires; forever eliminate all sins and karmas. Dragons, gods, and all sages together protect with compassion; hundreds of thousands of samadhis are instantly cultivated. Holding the body is a banner of light; holding the mind is a treasury of spiritual powers. Washing away worldly defilements, vowing to cross the sea of suffering; transcending and realizing Bodhi, the expedient gate. I now chant and vow to take refuge; may all my wishes be fulfilled from the heart. Namo Great Compassionate Avalokiteśvara (Namo Dabei Guanshiyin), may I quickly know all dharmas. Namo Great Compassionate Avalokiteśvara, may I quickly attain the eye of wisdom. Namo Great Compassionate Avalokiteśvara, may I quickly deliver all beings. Namo Great Compassionate Avalokiteśvara, may I quickly attain skillful means. Namo Great Compassionate Avalokiteśvara, may I quickly ride the boat of Prajna (wisdom). Namo Great Compassionate Avalokiteśvara, may I quickly cross the sea of suffering. Namo Great Compassionate Avalokiteśvara, may I quickly attain the path of precepts and concentration. Namo Great Compassionate Avalokiteśvara, may I quickly ascend Nirvana Mountain. Namo Great Compassionate Avalokiteśvara, may I quickly meet in the unconditioned abode. Namo Great Compassionate Avalokiteśvara, may I quickly become one with the Dharma-nature body.
If I face the mountain of knives, the mountain of knives will break by itself; if I face the cauldron of fire, The cauldron of fire will extinguish by itself; if I face hell, hell will wither by itself. If I face hungry ghosts, the hungry ghosts will be satiated by themselves; if I face Asuras, The evil mind will be tamed by itself.
伏 我若向畜生 自得大智慧
發是愿已。至心稱念我之名字。亦應專念我本師阿彌陀如來。然後即當誦此陀羅尼神咒。一宿誦滿五遍。除滅身中百千萬億劫生死重罪。
南無阿彌陀如來
南無觀世音菩薩摩訶薩
觀世音菩薩復白佛言。世尊。若諸人天。誦持大悲章句者。臨命終時。十方諸佛皆來授手。欲生何等佛土。隨愿皆得往生。
復白佛言。世尊。若諸眾生誦持大悲神咒。墮三惡道者。我誓不成正覺。誦持大悲神咒者。若不生諸佛國土。我誓不成正覺。誦持大悲神咒者。若心不得無量三昧辨才者。我誓不成正覺。誦持大悲心神咒者。于現在生中。一切所求。若不果遂者。不得名為大悲心陀羅尼也。唯除不善。除不至誠。若諸女人。厭賤女身。欲得成男子者。誦持大悲陀羅尼章句。若不轉女身成男子者。我誓不成正覺。生少疑心者。必不得果遂也。若諸眾生侵損常住飲食．財物。于佛出世。不通懺悔。縱能懺悔。亦不除滅。今誦大悲神咒。即得除滅。若侵損．食用常住飲食．財物。要對十方師懺謝。然始除滅。今誦大悲陀羅尼時。十方佛即來為作證明。一切罪障悉皆消滅。一切十惡．五逆．謗人．謗法．破齋．破戒．破塔．壞寺．偷僧祇物．污凈梵行。如是等一切惡業重罪。
【現代漢語翻譯】 現代漢語譯本 伏藏：如果我能向畜生學習，自然獲得大智慧。 發了這個愿之後，至誠稱念我的名字，也應專心稱念我的本師阿彌陀如來（Amitabha，音譯，意為無量光），然後就應當誦持這個陀羅尼神咒。一個晚上誦滿五遍，就能消除身上百千萬億劫的生死重罪。 南無阿彌陀如來（Namo Amitabha，皈依阿彌陀如來） 南無觀世音菩薩摩訶薩（Namo Avalokiteśvara Bodhisattva Mahāsattva，皈依觀世音大菩薩） 觀世音菩薩（Avalokiteśvara，音譯，意為觀自在）又對佛說：『世尊，如果各位人天，誦持大悲咒的章句，臨命終時，十方諸佛都會來授手接引，想要往生到哪個佛土，都能隨愿往生。』 又對佛說：『世尊，如果各位眾生誦持大悲神咒，還會墮入三惡道，我誓不成正覺。誦持大悲神咒的人，如果不能往生到諸佛國土，我誓不成正覺。誦持大悲神咒的人，如果內心不能得到無量的三昧（Samadhi，音譯，意為正定）和辯才，我誓不成正覺。誦持大悲心神咒的人，在現在的生活中，一切所求，如果不能實現，就不能稱為大悲心陀羅尼。除非是不善良，除非是不至誠。如果各位女子，厭惡自己的女身，想要轉產生男子，誦持大悲陀羅尼章句，如果不能轉女身成男子，我誓不成正覺。如果產生少許懷疑，必定不能實現願望。如果各位眾生侵損常住的飲食、財物，在佛出世時，不進行懺悔，即使能夠懺悔，也不能消除罪業。現在誦持大悲神咒，就能消除罪業。如果侵損、食用常住的飲食、財物，要對著十方僧眾懺謝，然後才能消除罪業。現在誦持大悲陀羅尼時，十方諸佛就會來為之作證明，一切罪障全部消滅。一切十惡、五逆、誹謗他人、誹謗佛法、破齋、破戒、破壞佛塔、破壞寺廟、偷盜僧眾的財物、玷污清凈的梵行，像這些一切惡業重罪。』
【English Translation】 English version Furthermore: If I can learn from animals, I will naturally attain great wisdom. Having made this vow, sincerely recite my name, and also wholeheartedly recite the name of my original teacher, Amitabha Tathagata (Amitabha, meaning 'Infinite Light'). Then, one should recite this Dharani mantra. Reciting it five times in one night will eradicate hundreds of thousands of millions of kalpas (aeons) of the heavy sins of birth and death within the body. Namo Amitabha Tathagata (Homage to Amitabha Tathagata) Namo Avalokiteśvara Bodhisattva Mahāsattva (Homage to Avalokiteśvara, the Great Bodhisattva) Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning 'The one who perceives the sounds of the world') then said to the Buddha: 'World Honored One, if all humans and devas (gods) recite and uphold the verses of the Great Compassion Mantra, when they approach the end of their lives, all the Buddhas of the ten directions will come to offer their hands. Whichever Buddha-land they wish to be reborn in, they will be able to be reborn there according to their wishes.' He further said to the Buddha: 'World Honored One, if any sentient beings who recite and uphold the Great Compassion Mantra should fall into the three evil paths, may I not attain perfect enlightenment. If those who recite and uphold the Great Compassion Mantra are not reborn in the Buddha-lands, may I not attain perfect enlightenment. If those who recite and uphold the Great Compassion Mantra do not attain immeasurable samadhi (Samadhi, meaning 'concentration') and eloquence, may I not attain perfect enlightenment. If those who recite and uphold the Great Compassion Heart Mantra do not have all their wishes fulfilled in their present life, then it should not be called the Great Compassion Heart Dharani. Except for those who are not virtuous, except for those who are not sincere. If any women detest their female bodies and wish to become men, if they recite and uphold the verses of the Great Compassion Dharani and do not transform their female bodies into male bodies, may I not attain perfect enlightenment. If they harbor even a little doubt, they will certainly not have their wishes fulfilled. If any sentient beings encroach upon or damage the permanent dwelling's food, drink, or property, and do not repent when a Buddha appears in the world, even if they are able to repent, their sins will not be eradicated. Now, by reciting the Great Compassion Mantra, they will be eradicated. If they encroach upon or consume the permanent dwelling's food, drink, or property, they must confess and apologize to the ten directions of teachers before their sins can be eradicated. Now, when reciting the Great Compassion Dharani, the Buddhas of the ten directions will come to bear witness, and all their sinful obstacles will be eliminated. All the ten evil deeds, the five rebellious acts, slandering others, slandering the Dharma, breaking fasts, breaking precepts, destroying pagodas, destroying temples, stealing the Sangha's property, defiling pure conduct – all such evil karma and heavy sins.'
悉皆滅盡。唯除一事。于咒生疑者。乃至小罪輕業。亦不得滅。何況重罪。雖不即滅重罪。猶能遠作菩提之因。
復白佛言。世尊。若諸人天。誦持大悲心咒者。得十五種善生。不受十五種惡死也。其惡死者。一者不令其人飢餓困苦死。二者不為枷禁杖楚死。三者不為怨家仇對死。四者不為軍陣相殺死。五者不為虎狼惡獸殘害死。六者不為毒蛇蚖蝎所中死。七者不為水火焚漂死。八者不為毒藥所中死。九者不為蠱毒所害死。十者不為狂亂失念死。十一者不為山樹崖岸墜落死。十二者不為惡人厭魅死。十三者不為邪神惡鬼得便死。十四者不為惡病纏身死。十五者不為非分自害死。誦持大悲神咒者。不被如是十五種惡死也。得十五種善生者。一者所生之處常逢善王。二者常生善國。三者常值好時。四者常逢善友。五者身根常得具足。六者道心純熟。七者不犯禁戒。八者所有眷屬恩義和順。九者資具財食常得豐足。十者恒得他人恭敬扶接。十一者所有財寶無他劫奪。十二者意欲所求皆悉稱遂。十三者龍天善神恒常擁衛。十四者所生之處見佛聞法。十五者所聞正法悟甚深義。若有誦持大悲心陀羅尼者。得如是等十五種善生也。一切天人。應常誦持。勿生懈怠。
觀世音菩薩說是語已。于眾會前。合掌正住。于諸眾
【現代漢語翻譯】 現代漢語譯本： 全部都能滅盡，唯獨一種情況除外：對於咒語產生懷疑的人，哪怕是小罪輕業，也不能滅除，更何況是重罪呢？雖然不能立刻滅除重罪，但仍然能夠長遠地作為菩提（Bodhi，覺悟）的因緣。
又稟告佛說：『世尊，如果有人天眾生，誦持大悲心咒的人，能夠得到十五種善的果報，不會遭受十五種惡的死法。』這十五種惡死是：一是不會讓人飢餓困苦而死；二是不因枷鎖刑杖拷打而死；三是不被怨家仇敵所殺；四是不在戰場上互相殘殺而死；五是不被虎狼惡獸殘害而死；六是不被毒蛇、蚖（一種毒蟲）、蝎子所傷而死；七是不被水淹火燒而死；八是不被毒藥所害而死；九是不被蠱毒所害而死；十是不因精神錯亂而死；十一是不從山崖樹上墜落而死；十二是不被惡人魘魅而死；十三是不被邪神惡鬼乘機加害而死；十四是不被惡病纏身而死；十五是不因想不開而自殺。誦持大悲神咒的人，不會遭受這十五種惡死。能夠得到十五種善的果報是：一是所生之處常常遇到賢明的君王；二是常常生在善良的國家；三是常常遇到好的時節；四是常常遇到善良的朋友；五是身體的各個器官常常能夠完好無缺；六是修道的決心純正成熟；七是不違犯各種戒律；八是所有的親屬眷戀恩義，和睦順從；九是生活所需的資財食物常常能夠豐足；十是經常得到他人的恭敬扶持；十一是所有的財寶不會被他人搶奪；十二是心中想要得到的都能夠如願以償；十三是有龍天善神經常擁護衛護；十四是所生之處能夠見到佛，聽聞佛法；十五是所聽聞的正法能夠領悟到甚深的含義。如果有人誦持大悲心陀羅尼（Dharani，總持），就能得到像這樣的十五種善的果報。一切天人都應當經常誦持，不要懈怠。
觀世音菩薩（Avalokiteśvara，觀自在）說完這些話后，在大眾集會之前，合掌端正站立，面對各位聽眾。
【English Translation】 English version: All can be extinguished, except for one thing: those who doubt the mantra, even small sins and light karma cannot be extinguished, let alone heavy sins. Although heavy sins cannot be extinguished immediately, they can still serve as a distant cause for Bodhi (Enlightenment).
Again, he said to the Buddha: 'World Honored One, if humans and devas (gods) recite and uphold the Great Compassion Heart Mantra, they will obtain fifteen kinds of good births and will not suffer fifteen kinds of evil deaths.' These fifteen evil deaths are: first, not dying from hunger and suffering; second, not dying from being imprisoned and beaten; third, not being killed by enemies and adversaries; fourth, not dying from mutual killing in battlefields; fifth, not being harmed by tigers, wolves, and fierce beasts; sixth, not being poisoned by venomous snakes, centipedes, and scorpions; seventh, not dying from being burned or drowned; eighth, not dying from being poisoned; ninth, not dying from being harmed by witchcraft; tenth, not dying from madness and loss of mind; eleventh, not dying from falling from mountains, trees, cliffs, and banks; twelfth, not dying from being bewitched by evil people; thirteenth, not being taken advantage of by evil spirits and demons; fourteenth, not dying from being afflicted by severe illnesses; fifteenth, not dying from suicide due to despair. Those who recite and uphold the Great Compassion Mantra will not suffer these fifteen kinds of evil deaths. They will obtain fifteen kinds of good births: first, they will always encounter virtuous kings in the places they are born; second, they will always be born in virtuous countries; third, they will always encounter good times; fourth, they will always encounter virtuous friends; fifth, their physical faculties will always be complete; sixth, their resolve for the path will be pure and mature; seventh, they will not violate precepts; eighth, all their family members will be loving, harmonious, and obedient; ninth, their resources and food will always be abundant; tenth, they will always receive respect and support from others; eleventh, their treasures will not be robbed by others; twelfth, all their desires will be fulfilled; thirteenth, dragons, devas, and virtuous spirits will always protect and guard them; fourteenth, they will see the Buddha and hear the Dharma in the places they are born; fifteenth, they will understand the profound meaning of the right Dharma they hear. If anyone recites and upholds the Great Compassion Heart Dharani (a type of mantra), they will obtain these fifteen kinds of good births. All devas and humans should constantly recite and uphold it, without being lazy.
After Avalokiteśvara Bodhisattva (The Bodhisattva of compassion) spoke these words, he stood upright with his palms together before the assembly, facing all the listeners.
生。起大悲心。開顏含笑。即說如是廣大圓滿無礙大悲心陀羅尼神妙章句。陀羅尼曰。
南無喝啰怛娜哆啰夜㖿(此觀世音菩薩本身) 南無阿唎㖿(此如意輪菩薩本身) 婆盧羯帝爍缽啰㖿(此持缽觀世音菩薩本身) 菩提薩埵婆㖿(此不空罥索菩薩押大兵) 摩訶薩埵婆㖿(此菩薩種子。誦咒本身) 摩訶迦盧尼迦㖿(此馬鳴菩薩本身。手把鈸折羅) 唵(此諸鬼神合掌聽誦咒) 薩皤啰罰曳(此四大天王本身降魔) 數怛那怛寫(此四大天王部落鬼神名字) 南無悉吉㗚埵伊蒙阿唎㖿(此龍樹菩薩本身) 婆盧吉帝室佛羅㘄䭾婆(此圓滿報身盧舍那佛) 南無那啰謹墀(此清凈法身毗盧遮那佛本身) 醯唎摩訶皤哆沙咩(此羊頭神王。共諸天魔為眷屬) 薩婆阿他豆輸朋(此甘露菩薩。觀音眷屬) 阿逝孕(此飛騰夜叉天王。巡歷四方。察其是非) 薩婆薩哆那摩婆薩哆那摩婆伽(此婆加帝神王。其形黑大。以豹皮為裈。手把鐵義) 摩罰特豆(此軍吒利菩薩本身。把鐵輪。並把索。面有三眼) 怛侄他(此劍語) 唵阿婆盧醯 盧迦帝(此大梵天王本身。神仙為部落) 迦羅帝(此帝神。長大黑色) 夷醯唎(此三十三天。摩醯首羅天神領天兵。青色) 摩訶菩提薩埵(此實心。更無雜亂心。即名薩埵
【現代漢語翻譯】 生起廣大的慈悲心，面露笑容，宣說了這樣廣大圓滿無礙的大悲心陀羅尼神妙章句。陀羅尼如下： 『南無喝啰怛娜哆啰夜耶』（此為觀世音菩薩本身），『南無阿唎耶』（此為如意輪菩薩本身），『婆盧羯帝爍缽啰耶』（此為持缽觀世音菩薩本身），『菩提薩埵婆耶』（此為不空罥索菩薩統領大軍），『摩訶薩埵婆耶』（此為菩薩種子，誦咒的本身），『摩訶迦盧尼迦耶』（此為馬鳴菩薩本身，手持鈸折羅），『唵』（此為諸鬼神合掌聽誦咒語），『薩皤啰罰曳』（此為四大天王本身降伏邪魔），『數怛那怛寫』（此為四大天王部下的鬼神名字），『南無悉吉栗埵伊蒙阿唎耶』（此為龍樹菩薩本身），『婆盧吉帝室佛羅愣馱婆』（此為圓滿報身盧舍那佛），『南無那啰謹墀』（此為清凈法身毗盧遮那佛本身），『醯唎摩訶皤哆沙咩』（此為羊頭神王，與諸天魔為眷屬），『薩婆阿他豆輸朋』（此為甘露菩薩，觀音菩薩的眷屬），『阿逝孕』（此為飛騰夜叉天王，巡視四方，考察是非），『薩婆薩哆那摩婆薩哆那摩婆伽』（此為婆加帝神王，其形體黑大，以豹皮為褲，手持鐵義），『摩罰特豆』（此為軍吒利菩薩本身，手持鐵輪和繩索，面有三眼），『怛侄他』（此為劍語），『唵阿婆盧醯』，『盧迦帝』（此為大梵天王本身，神仙為部屬），『迦羅帝』（此為帝神，高大黑色），『夷醯唎』（此為三十三天，摩醯首羅天神率領天兵，青色），『摩訶菩提薩埵』（此為真心，沒有雜亂之心，即名為薩埵）。
【English Translation】 Generating great compassion, with a smiling face, he then spoke the wondrous verses of the Great Compassion Heart Dharani, which is vast, complete, and unobstructed. The Dharani says: 'Namo He La Da Na Duo La Ye Ye' (This is Avalokiteśvara Bodhisattva himself), 'Namo A Li Ye' (This is Cintamanicakra Bodhisattva himself), 'Po Lu Jie Di Shuo Bo La Ye' (This is the Patra-holding Avalokiteśvara Bodhisattva himself), 'Bodhi Sattva Po Ye' (This is Amoghapasa Bodhisattva commanding a great army), 'Maha Sattva Po Ye' (This is the seed of Bodhisattvas, the mantra itself), 'Maha Karunika Ye' (This is Asvaghosa Bodhisattva himself, holding cymbals), 'Om' (This is all the ghosts and spirits joining palms to listen to the mantra), 'Sarva Lava Fa Yi' (These are the Four Heavenly Kings themselves subduing demons), 'Su Da Na Da Xia' (These are the names of the ghosts and spirits under the Four Heavenly Kings), 'Namo Xi Ji Li Duo Yi Meng A Li Ye' (This is Nagarjuna Bodhisattva himself), 'Po Lu Ji Di Shi Fo La Leng Tuo Po' (This is the complete Sambhogakaya Vairocana Buddha), 'Namo Na La Jin Chi' (This is the pure Dharmakaya Vairocana Buddha himself), 'Xi Li Maha Po Duo Sha Mi' (This is the Goat-headed God King, with all the gods and demons as his retinue), 'Sarva A Ta Dou Shu Peng' (This is the Ambrosia Bodhisattva, a member of Avalokiteśvara's retinue), 'A Shi Yun' (This is the Flying Yaksha Heavenly King, patrolling the four directions, examining right and wrong), 'Sarva Sa Duo Na Mo Po Sa Duo Na Mo Po Qie' (This is the Bhagavati God King, whose form is black and large, wearing a leopard skin as trousers, holding an iron staff), 'Mo Fa Te Dou' (This is Kundali Bodhisattva himself, holding an iron wheel and a rope, with three eyes on his face), 'Da Zhi Ta' (This is the sword speech), 'Om A Po Lu Xi', 'Lu Jia Di' (This is the Great Brahma Heavenly King himself, with immortals as his subordinates), 'Jia Luo Di' (This is the Emperor God, tall and black), 'Yi Xi Li' (This is the Trayastrimsa Heaven, Maheśvara Deva leading the heavenly soldiers, blue in color), 'Maha Bodhi Sattva' (This is true heart, without confused mind, which is called Sattva).
) 薩婆薩婆(此香積菩薩。押五方鬼兵為侍從) 摩啰摩啰(此菩薩相罰語。即為齊也) 摩醯摩醯唎䭾孕(同前) 俱盧俱盧羯幪(此空身菩薩。押天大將軍。領二十萬億天兵) 度盧度盧罰阇耶帝(此嚴峻菩薩。押孔雀王蠻兵) 摩訶罰阇耶帝(同前) 陀羅陀羅(此觀音菩薩大丈夫身) 地唎尼(此師子王兵驗讀誦) 室佛啰㖿(此霹靂菩薩。降伏諸魔眷屬) 遮啰遮啰(此摧碎菩薩本身。手把金輪) 摩摩(某甲受持) 罰摩啰(此大降魔金剛本身。把金輪) 穆帝口*(肄-聿+余) 伊醯移醯(此魔醯首羅天王) 室那室那(同前) 阿啰嘇佛啰舍利(此觀音菩薩。把牌弩弓箭) 罰沙罰嘇(同前) 佛啰舍耶(此阿彌陀佛本身。觀世音菩薩師主) 呼盧呼盧摩啰(此八部鬼神王) 呼盧呼盧醯唎(同前) 娑啰娑啰(此五濁惡世) 悉唎悉唎(此觀音菩薩利益一切眾生) 蘇啰蘇啰(此諸佛樹葉落聲) 菩提夜菩提夜(此觀音菩薩結緣眾生) 菩䭾夜菩馱夜(此阿難本身) 彌帝唎夜(此大車菩薩。手把金刀) 那啰謹墀(此龍樹菩薩。手把金刀) 地唎瑟尼那(此寶幢菩薩。手持鐵叉) 波夜摩那(此寶金光幢菩薩鈸折羅杵) 娑婆訶(去聲) 悉陀夜(此達一切法門
{ "translations": [ "現代漢語譯本：", "薩婆薩婆（Sarva Sarva，此香積菩薩，押五方鬼兵為侍從）", "摩啰摩啰（Mara Mara，此菩薩相罰語，即為齊也）", "摩醯摩醯唎䭾孕（Mahe Mahe Ridhayun，同前）", "俱盧俱盧羯幪（Kuru Kuru Karmang，此空身菩薩，押天大將軍，領二十萬億天兵）", "度盧度盧罰阇耶帝（Dhuru Dhuru Vajayate，此嚴峻菩薩，押孔雀王蠻兵）", "摩訶罰阇耶帝（Maha Vajayate，同前）", "陀羅陀羅（Dhara Dhara，此觀音菩薩大丈夫身）", "地唎尼（Dhirini，此師子王兵驗讀誦）", "室佛啰㖿（Shibolahe，此霹靂菩薩，降伏諸魔眷屬）", "遮啰遮啰（Chara Chara，此摧碎菩薩本身，手把金輪）", "摩摩（Mama，某甲受持）", "罰摩啰（Vamara，此大降魔金剛本身，把金輪）", "穆帝[口(肄-聿+余)]（Mudi[口(肄-聿+余)]，此諸佛合掌聽誦真言）", "伊醯移醯（Ihi Yihi，此魔醯首羅天王）", "室那室那（Shina Shina，同前）", "阿啰嘇佛啰舍利（Alasam Foluosheli，此觀音菩薩，把牌弩弓箭）", "罰沙罰嘇（Vasha Vashan，同前）", "佛啰舍耶（Foluosheye，此阿彌陀佛本身，觀世音菩薩師主）", "呼盧呼盧摩啰（Hulu Hulu Mara，此八部鬼神王）", "呼盧呼盧醯唎（Hulu Hulu Hili，同前）", "娑啰娑啰（Sara Sara，此五濁惡世）", "悉唎悉唎（Sili Sili，此觀音菩薩利益一切眾生）", "蘇啰蘇啰（Sura Sura，此諸佛樹葉落聲）", "菩提夜菩提夜（Bodhiye Bodhiye，此觀音菩薩結緣眾生）", "菩䭾夜菩馱夜（Bodhaye Bodhaye，此阿難本身）", "彌帝唎夜（Midiliye，此大車菩薩，手把金刀）", "那啰謹墀（Naluojinchi，此龍樹菩薩，手把金刀）", "地唎瑟尼那（Dilishena，此寶幢菩薩，手持鐵叉）", "波夜摩那（Poyemona，此寶金光幢菩薩鈸折羅杵）", "娑婆訶（Suo Po He，去聲）", "悉陀夜（Xituoye，此達一切法門）", 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) 娑婆訶摩訶悉陀夜(此放光菩薩。手把赤幡) 娑婆訶悉陀喻藝(此諸天菩薩盡悉以集。手把金刀) 室皤啰夜(此安息香) 娑婆訶那羅謹墀(此山海惠菩薩本身。手把金劍) 娑婆訶摩羅那羅(此寶即王菩薩。手把金斧) 娑婆訶悉啰僧阿穆佉耶(此藥王菩薩本身。行療諸病) 娑婆訶娑婆摩訶阿悉陀㖿(此藥上菩薩本身。行療諸病) 娑婆訶者吉啰阿悉陀夜 娑婆訶 波陀摩羯悉哆夜 娑婆訶 那啰謹墀皤伽啰㖿 娑婆訶 摩婆利勝羯啰夜 娑婆訶 南無喝啰怛那哆啰夜耶 南無阿唎㖿 婆盧吉帝 爍皤啰夜 娑婆訶 悉殿都 漫哆羅 䟦䭾耶 娑婆訶
觀世音菩薩說此咒已。大地六變震動。天雨寶華。繽紛而下。十方諸佛。悉皆歡喜。天魔外道。恐怖毛豎。一切眾會皆獲果證。或得須陀洹果。或得斯陀含果。或得阿那含果。或得阿羅漢果者。或得一地．二地．三．四．五地。乃至十地者。無量眾生髮菩提心。
No. 1542-2 白衣大悲五印心陀羅尼經
稽首大悲 婆羅羯帝 從聞思修 入三摩地 振海潮音 應人間世 隨有希求 必獲如意
南無本師釋迦牟尼佛
南無本師阿彌陀佛
南無寶月智嚴光音自在王佛
南無大悲觀世音菩薩
【現代漢語翻譯】 現代漢語譯本 娑婆訶摩訶悉陀夜(此放光菩薩，手把赤幡)：愿一切成就！偉大的成就！ 娑婆訶悉陀喻藝(此諸天菩薩盡悉以集，手把金刀)：愿一切成就！成就瑜伽！ 室皤啰夜(此安息香)：光輝之夜！愿一切成就！ 娑婆訶那羅謹墀(此山海惠菩薩本身，手把金劍)：愿一切成就！那羅謹墀（觀世音菩薩的化身）！ 娑婆訶摩羅那羅(此寶即王菩薩，手把金斧)：愿一切成就！摩羅那羅（寶王菩薩）！ 娑婆訶悉啰僧阿穆佉耶(此藥王菩薩本身，行療諸病)：愿一切成就！悉啰僧阿穆佉耶（藥王菩薩）！ 娑婆訶娑婆摩訶阿悉陀㖿(此藥上菩薩本身，行療諸病)：愿一切成就！娑婆摩訶阿悉陀㖿（藥上菩薩）！ 娑婆訶者吉啰阿悉陀夜：愿一切成就！者吉啰阿悉陀夜！ 娑婆訶波陀摩羯悉哆夜：愿一切成就！波陀摩羯悉哆夜！ 娑婆訶那啰謹墀皤伽啰㖿：愿一切成就！那啰謹墀皤伽啰㖿！ 娑婆訶摩婆利勝羯啰夜：愿一切成就！摩婆利勝羯啰夜！ 南無喝啰怛那哆啰夜耶，南無阿唎㖿，婆盧吉帝，爍皤啰夜，娑婆訶，悉殿都，漫哆羅，䟦䭾耶，娑婆訶：皈依三寶！皈依聖者！婆盧吉帝（觀世音），光輝之夜！愿一切成就！成就吧！真言！䟦䭾耶！愿一切成就！
觀世音菩薩說完此咒后，大地發生六種震動，天空中降下寶華，繽紛散落。十方諸佛都感到歡喜，天魔外道感到恐懼，毛髮豎立。一切參與法會的人都獲得了果位證悟，有人證得須陀洹果（Sotapanna，入流果），有人證得斯陀含果（Sakadagami，一來果），有人證得阿那含果（Anagami，不還果），有人證得阿羅漢果（Arhat，無學果）。有人證得一地、二地、三地、四地、五地，乃至十地。無量眾生髮起菩提心。
No. 1542-2 白衣大悲五印心陀羅尼經
稽首大悲，婆羅羯帝，從聞思修，入三摩地；振海潮音，應人間世，隨有希求，必獲如意。
南無本師釋迦牟尼佛（Sakyamuni Buddha）
南無本師阿彌陀佛（Amitabha Buddha）
南無寶月智嚴光音自在王佛
南無大悲觀世音菩薩（Avalokitesvara）
【English Translation】 English version Svaha maha siddhaya (This is the Shining Light Bodhisattva, holding a red banner): May all be accomplished! Great accomplishment! Svaha siddha yoge (All the devas and bodhisattvas are gathered here, holding golden knives): May all be accomplished! Accomplishment of yoga! Shiva raya (This is An息香): Night of splendor! Svaha! Svaha nara kinchi (This is the Mountain and Sea Wisdom Bodhisattva himself, holding a golden sword): May all be accomplished! Nara Kinchi (Avalokitesvara's manifestation)! Svaha mara nara (This is the Jewel King Bodhisattva, holding a golden axe): May all be accomplished! Mara Nara (Jewel King Bodhisattva)! Svaha siddha sangha amukhaya (This is the Medicine King Bodhisattva himself, healing all diseases): May all be accomplished! Siddha Sangha Amukhaya (Medicine King Bodhisattva)! Svaha sava maha asiddhaya (This is the Medicine Superior Bodhisattva himself, healing all diseases): May all be accomplished! Sava Maha Asiddhaya (Medicine Superior Bodhisattva)! Svaha chakira asiddhaya: May all be accomplished! Chakira Asiddhaya! Svaha padma kasta ya: May all be accomplished! Padma Kasta Ya! Svaha nara kinchi bhagala ya: May all be accomplished! Nara Kinchi Bhagala Ya! Svaha maha bali sheng jielaya: May all be accomplished! Maha Bali Sheng Jielaya! Namo helana dalaya yaya, namo aliye, baluji di, shuo balaya, svaha, xi dian du, man tuoluo, ba tuo ye, svaha: Homage to the Triple Gem! Homage to the Holy One! Baluji Di (Avalokitesvara), Night of splendor! May all be accomplished! Accomplish! Mantra! Ba Tuo Ye! May all be accomplished!
After Avalokitesvara Bodhisattva spoke this mantra, the earth shook in six ways, and precious flowers rained down from the sky, scattering in profusion. All the Buddhas of the ten directions rejoiced, and the heavenly demons and heretics were terrified, their hair standing on end. All those participating in the assembly attained fruit and realization, some attaining the Sotapanna (stream-enterer) fruit, some attaining the Sakadagami (once-returner) fruit, some attaining the Anagami (non-returner) fruit, and some attaining the Arhat (worthy one) fruit. Some attained the first bhumi, the second bhumi, the third, fourth, and fifth bhumis, up to the tenth bhumi. Countless beings aroused the Bodhi mind.
No. 1542-2 The White-Robed Great Compassion Five Seal Heart Dharani Sutra
I bow to Great Compassion, Bharakatti, from hearing, thinking, and cultivating, entering Samadhi; vibrating the sea-tide sound, responding to the human world, according to what is hoped for, surely obtaining as desired.
Namo Fundamental Teacher Sakyamuni Buddha
Namo Fundamental Teacher Amitabha Buddha
Namo Jewel Moon Wisdom Majestic Light Sound Sovereign King Buddha
Namo Great Compassionate Avalokitesvara Bodhisattva
南無白衣觀世音菩薩
前印後印降魔印。心印身印陀羅尼。我今持誦神咒。惟愿慈悲降臨護念(此八字念三遍)。即說真言曰。
南無喝啰怛那哆啰夜耶 南無阿利耶 婆盧羯帝鑠缽啰耶 菩提薩埵婆耶 摩訶薩埵婆耶 摩訶迦盧尼迦耶 唵多唎多唎咄多唎 咄多唎咄咄多唎 娑婆訶(喝音阿。啰音拉。怛音搭。哆音多。羯音揭。鑠音少。埵音朵。迦音吉。咄音拙)
No. 1542-3 禮觀音文
清凈三業。一心五體投地。歸依南無十方慈父．廣大靈感觀世音菩薩。從聞思修。入三摩地。得二隨順．四不思議．十四無畏．十九說法．七難二求．三十二應。無量功德。興大威力。發大誓願。同流九界。六道四生。生死趣中。興百千萬億無量恒河沙劫數善行方便。救度㧞濟一切眾生。無有休息。我今哀求。必賜加被。伏念(某)夙生慶幸。得遇佛乘。身雖出家。心不染道(居士改身苦塵緣。心多散亂)。愚癡邪見。諸根昏塞。又恐福力淺薄。壽命不長。徒入空門(居士改徒得人身)。虛生浪死。我今洗心泣血。稽顙投誠。終日竟夜。存想聖容。受持聖號。禮拜聖像。惟愿菩薩。天耳聞聲。悲心救苦。憐愍加被。放大神光。照我身心。傾大甘露。灌我頂門。盪滌累世怨𠎝。洗潔千生罪
【現代漢語翻譯】 現代漢語譯本 南無白衣觀世音菩薩（皈依白衣觀世音菩薩）
前印後印降魔印。心印身印陀羅尼。我今持誦神咒。惟愿慈悲降臨護念(此八字念三遍)。即說真言曰：
南無喝啰怛那哆啰夜耶（皈依三寶） 南無阿利耶（皈依聖者） 婆盧羯帝鑠缽啰耶（觀自在） 菩提薩埵婆耶（菩薩） 摩訶薩埵婆耶（大菩薩） 摩訶迦盧尼迦耶（大慈大悲者） 唵多唎多唎咄多唎 咄多唎咄咄多唎 娑婆訶（愿我所說成就）(喝音阿。啰音拉。怛音搭。哆音多。羯音揭。鑠音少。埵音朵。迦音吉。咄音拙)
No. 1542-3 禮觀音文
清凈三業。一心五體投地。歸依南無十方慈父．廣大靈感觀世音菩薩。從聞思修。入三摩地（正定）。得二隨順．四不思議．十四無畏．十九說法．七難二求．三十二應。無量功德。興大威力。發大誓願。同流九界。六道四生。生死趣中。興百千萬億無量恒河沙劫數善行方便。救度㧞濟一切眾生。無有休息。我今哀求。必賜加被。伏念(某)夙生慶幸。得遇佛乘。身雖出家。心不染道(居士改身苦塵緣。心多散亂)。愚癡邪見。諸根昏塞。又恐福力淺薄。壽命不長。徒入空門(居士改徒得人身)。虛生浪死。我今洗心泣血。稽顙投誠。終日竟夜。存想聖容。受持聖號。禮拜聖像。惟愿菩薩。天耳聞聲。悲心救苦。憐愍加被。放大神光。照我身心。傾大甘露。灌我頂門。盪滌累世怨𠎝。洗潔千生罪
【English Translation】 English version Namo White-Robed Avalokiteśvara Bodhisattva (Homage to the White-Robed Avalokiteśvara Bodhisattva)
'Front Mudra, Back Mudra, Subduing Demon Mudra. Mind Mudra, Body Mudra, Dharani. I now uphold and recite this divine mantra. I only wish that your compassion descends to protect and care for me.' (Recite these eight characters three times). Then recite the true words:
'Namo Ratna Trayaya (Homage to the Triple Gem). Namo Arya (Homage to the Noble One). Varo kite shvara ya (The self-existent one who is looking down). Bodhisattvaya (Bodhisattva). Mahasattvaya (Great Bodhisattva). Mahakarunikaya (The greatly compassionate one). Om, tari tari, tutari, tutari, tuttutari, Svaha (May what I say be accomplished).' (喝 is pronounced as 'a', 啰 as 'la', 怛 as 'da', 哆 as 'duo', 羯 as 'jie', 鑠 as 'shuo', 埵 as 'duo', 迦 as 'jia', 咄 as 'zhuo')
No. 1542-3: Litany to Avalokiteśvara
'Purifying the three karmas. With one mind, prostrating with the five limbs. Taking refuge in Namo, the compassionate father of the ten directions, the greatly efficacious and responsive Avalokiteśvara Bodhisattva. From hearing, thinking, and cultivating, entering Samadhi (perfect concentration). Obtaining two conformities, four inconceivables, fourteen fearlessnesses, nineteen preachings, deliverance from seven difficulties, fulfillment of two requests, thirty-two manifestations. Limitless merits. Arousing great power. Making great vows. Mingling with the nine realms. In the six paths and four births, within the cycle of birth and death. Arousing hundreds of thousands of millions of countless Ganges river sands of eons of good deeds and skillful means. Rescuing and delivering all sentient beings without rest. I now earnestly beseech, may you certainly bestow your blessing. Humbly thinking that (name) has been fortunate in past lives to encounter the Buddha-vehicle. Although the body has left home, the mind is not stained by the path (For laypeople: 'The body suffers from worldly affairs, and the mind is often scattered'). Ignorant and with wrong views, the faculties are dull and blocked. And also fearing that the blessings are shallow and life is not long, entering the empty gate in vain (For laypeople: 'Obtaining a human body in vain'). Living a futile and wasteful life. I now wash my heart and weep blood, bowing my head and offering my sincerity. Day and night, contemplating the holy countenance, upholding the holy name, prostrating before the holy image. I only wish that the Bodhisattva, with heavenly ears, hears my voice, with a compassionate heart, rescues me from suffering, with pity, bestows your blessing. Emitting great divine light, illuminating my body and mind. Pouring great nectar, irrigating the crown of my head. Washing away the accumulated grievances of past lives, cleansing the sins of a thousand lifetimes.'
垢。身心清凈。魔障消除。晝夜之間。坐臥之中。觀見菩薩。放大神光。開我慧性。使(某)即時神通朗發。智慧聰明。得大辨才。得大智慧。得大壽命。得大安樂。參禪學道。無諸魔障。悟無生忍。世世生生。行菩薩道。四恩總報。三有齊資。法界眾生。同圓種智。
南無大慈大悲廣大靈感觀世音菩薩(三稱三拜)
辨訛語三則
蓮池大師云。高王觀世音經。世傳高王誦之脫難。此訛也。其經鄙俚。不成文義。不知譯自何代。以理斷言。即是法華普門品耳。高王時人仗此脫難。故以為名。後人不知。別造偽語。稱高王經。因名迷義。俗所不覺。
又云。香山卷中稱觀音是妙莊王女。出家成道。而號觀音。此訛也。觀音過去古佛。三十二應。隨類度生。或現女身耳。不是才以女身始修成道也。彼妙莊既不標何代國王。又不說何方國土。雖勸導女人不無小補。而世僧乃有信為修行妙典者。是以發之。
王龍舒云。按藏經。諸佛菩薩。手足六根。皆常端正。故云八端。觀世音菩薩。本結跏趺坐。其神通變化自在。故云觀自在。今人作翹足搭手坐。謂自在觀音者。訛也。
【現代漢語翻譯】 現代漢語譯本： 愿我去除污垢，身心清凈，消除一切魔障。日夜之間，無論坐著還是躺著，都能觀見到菩薩，菩薩放出大神光，開啟我的智慧。使我（某）立刻神通顯現，智慧聰明，獲得大辯才，獲得大智慧，獲得大壽命，獲得大安樂。在參禪學道時，沒有各種魔障，證悟無生法忍。世世代代，生生世世，行菩薩道，總報四恩（父母恩、眾生恩、國土恩、三寶恩），三有（欲有、色有、無色有）都能得到資助。愿法界一切眾生，共同圓滿佛的智慧。
南無大慈大悲廣大靈感觀世音菩薩（Namo Great Compassionate, Greatly Merciful, Vastly Responsive Guanshiyin Bodhisattva）（三稱三拜）
辨析三種訛誤的說法
蓮池大師說：世間流傳誦讀《高王觀世音經》可以脫離災難，這是錯誤的。《高王觀世音經》文字粗俗淺陋，不成文理，不知道是從哪個朝代翻譯過來的。以理智來判斷，它實際上就是《法華經·普門品》的內容。高王時代的人依靠此經脫離災難，因此就用『高王』來命名。後人不明白，另外編造虛假的說法，稱之為《高王經》。因為名稱而迷惑了經義，世俗之人沒有察覺。
蓮池大師又說：《香山卷》中說觀音是妙莊王（Miaozhuang King）的女兒，出家修行成道，因此號為觀音，這是錯誤的。觀音在過去早已成佛，爲了度化眾生而示現三十二應化身，有時示現為女身而已。並不是才以女身開始修行成道的。那個妙莊王既沒有標明是哪個朝代的國王，也沒有說明是哪個地方的國家。雖然勸導女人修行不無小補，但是世間的僧人竟然有相信它是修行妙典的，因此要加以辨析。
王龍舒（Wang Longshu）說：按照藏經的記載，諸佛菩薩的手足六根，都是端正莊嚴的，所以稱為八端。觀世音菩薩本來是結跏趺坐的，因為神通變化自在，所以稱為觀自在。現在有人畫成翹著腳搭著手的坐姿，稱之為自在觀音，這是錯誤的。
【English Translation】 English version: May I be rid of defilements, with body and mind purified, and all demonic obstacles eliminated. Day and night, whether sitting or lying down, may I be able to see the Bodhisattva, who emits great divine light, opening my wisdom. May I (so-and-so) immediately manifest spiritual powers, be intelligent and wise, attain great eloquence, attain great wisdom, attain great longevity, and attain great peace and happiness. When engaging in Chan meditation and studying the Way, may I be free from all demonic obstacles, and realize the non-origination forbearance. In life after life, generation after generation, may I practice the Bodhisattva path, fully repay the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, and kindness of the Three Jewels), and may the three realms (desire realm, form realm, and formless realm) all be supported. May all sentient beings in the Dharma realm together perfect the wisdom of the Buddha.
Namo Great Compassionate, Greatly Merciful, Vastly Responsive Guanshiyin Bodhisattva (recite three times and bow three times)
Discernment of Three Erroneous Statements
Master Lianchi said: It is popularly believed that reciting the 'Gao Wang Guanshiyin Sutra' can escape calamities, but this is an error. The text of the 'Gao Wang Guanshiyin Sutra' is crude and shallow, lacking proper grammar and meaning, and it is unknown from which dynasty it was translated. Judging rationally, it is actually the content of the 'Universal Gate Chapter' of the 'Lotus Sutra'. People in the Gao Wang era relied on this sutra to escape calamities, hence the name 'Gao Wang'. Later people did not understand and fabricated false statements, calling it the 'Gao Wang Sutra'. The meaning is obscured by the name, and the common people do not realize it.
Master Lianchi also said: The 'Fragrant Mountain Scroll' states that Guanyin is the daughter of King Miaozhuang, who left home to cultivate and attain enlightenment, hence the name Guanyin, but this is an error. Guanyin had already become a Buddha in the past, and manifests thirty-two response bodies to liberate sentient beings, sometimes appearing as a female body. It is not that she only began to cultivate and attain enlightenment in a female body. That King Miaozhuang neither specifies which dynasty he was a king of, nor does it say which country he ruled. Although it is somewhat helpful to encourage women to cultivate, some monks in the world actually believe it to be a wonderful scripture for cultivation, so it must be clarified.
Wang Longshu said: According to the scriptures in the Tripitaka, the hands, feet, and six senses of all Buddhas and Bodhisattvas are always upright and dignified, hence they are called the eight perfections. Guanshiyin Bodhisattva originally sits in the lotus position, and because of his supernatural powers and transformations, he is called Guanzizai (Avalokiteshvara, meaning 'the one who observes freely'). Now some people draw him with his legs crossed and his hands resting, calling him Zizai Guanyin (Free and Unrestrained Avalokiteshvara), but this is an error.