X88n1644_觀音慈林集

卍新續藏第 88 冊 No. 1644 觀音慈林集

觀音慈林集目錄上卷　諸經觀音普門品玄義悲華經觀音勢至授記經大悲陀羅尼經觀音普門品大佛頂首楞嚴經華嚴經無量壽經十一面神咒經莊嚴寶王經請觀音經中卷　感應大商主孤山靈像清辯論師作光王求那三藏尊稱三藏法密三藏不空三藏無畏三藏釋慧䖍竺法純釋法橋釋道舟釋法義釋開達郭宣之潘道秀欒　茍釋法智子　敖孫道德劉度平竇　傳竺長舒呂　竦徐　榮張　崇曇無竭尼明感尼令宗蓋　護張　暢裴安起徐　義畢　覽釋僧苞釋道汪釋道洪釋道冏邵　信張　興王　琰伏萬壽顧邁釋慧和韓　徽彭子喬邢懷明王　球卞悅之竺慧慶尼僧端尼玄藻釋法顯釋曇穎王玄謨釋超達釋僧明釋道泰釋法力道　集法禪等孫敬德(梅摯妻)釋僧朗釋法林寶誌大士釋道融釋慧簡(劉霽)釋僧實釋洪滿釋慧恭下卷　感應釋曇藏釋法常釋普明釋靜之釋智勤釋法通釋智顯釋元康三藏玄奘釋知玄文　宗僧伽菩薩岸禪師釋法朗釋僧炫釋懷玉釋神智董　雄徐善才釋慈藏釋自覺釋僧忍釋慧日吳蠻卒歐陽粲許　儼釋道翊釋智覺慧　鍔岑文字釋義寂釋宗淵釋繼忠王　古釋彥倫釋慧才邊知白大士簽張　抗王氏女釋遵式釋古鼎釋契嵩張孝純翟　楫許知可包　憑周世亨楊　亮林　翁千手眼贊禮觀音文仁

【現代漢語翻譯】現代漢語譯本《卍新續藏》第88冊 No. 1644 《觀音慈林集》

《觀音慈林集》目錄上卷：諸經：《觀音普門品玄義》、《悲華經》、《觀音勢至授記經》、《大悲陀羅尼經》、《觀音普門品》、《大佛頂首楞嚴經》、《華嚴經》、《無量壽經》、《十一面神咒經》、《莊嚴寶王經》、《請觀音經》中卷：感應：大商主、孤山靈像、清辯論師、光王、求那三藏（梵語：Guṇa，意為功德；藏語：yon tan）、尊稱三藏、法密三藏、不空三藏、無畏三藏、釋慧䖍、竺法純、釋法橋、釋道舟、釋法義、釋開達、郭宣之、潘道秀、欒茍、釋法智、子敖、孫道德、劉度平、竇傳、竺長舒、呂竦、徐榮、張崇、曇無竭尼、明感尼、令宗蓋護、張暢、裴安起、徐義、畢覽、釋僧苞、釋道汪、釋道洪、釋道冏、邵信、張興、王琰、伏萬壽、顧邁、釋慧和、韓徽、彭子喬、邢懷明、王球、卞悅之、竺慧慶尼、僧端尼、玄藻、釋法顯、釋曇穎、王玄謨、釋超達、釋僧明、釋道泰、釋法力、道集、法禪等、孫敬德(梅摯妻)、釋僧朗、釋法林、寶誌大士、釋道融、釋慧簡(劉霽)、釋僧實、釋洪滿、釋慧恭下卷：感應：釋曇藏、釋法常、釋普明、釋靜之、釋智勤、釋法通、釋智顯、釋元康、三藏玄奘（602-664）、釋知玄、文宗（唐朝皇帝）、僧伽菩薩（意為僧團）、岸禪師、釋法朗、釋僧炫、釋懷玉、釋神智、董雄、徐善才、釋慈藏、釋自覺、釋僧忍、釋慧日、吳蠻卒、歐陽粲、許儼、釋道翊、釋智覺、慧鍔、岑文字、釋義寂、釋宗淵、釋繼忠、王古、釋彥倫、釋慧才、邊知白、大士簽、張抗、王氏女、釋遵式、釋古鼎、釋契嵩、張孝純、翟楫、許知可、包憑、周世亨、楊亮、林翁、千手眼贊禮觀音文仁

【English Translation】 English version 《卍New Series of the Buddhist Canon》Volume 88 No. 1644 《Guanyin Cilin Collection》

Table of Contents of 《Guanyin Cilin Collection》 Upper Volume: Various Sutras: 《Profound Meaning of the Universal Gate Chapter of Avalokiteśvara Sutra》, 《Karunapundarika Sutra》, 《Avalokiteśvara and Mahasthamaprapta Prediction Sutra》, 《Great Compassion Dharani Sutra》, 《Universal Gate Chapter of Avalokiteśvara Sutra》, 《Surangama Sutra》, 《Avatamsaka Sutra》, 《Amitayus Sutra》, 《Eleven-Faced Avalokiteśvara Heart Dharani Sutra》, 《Kāraṇḍavyūha Sūtra》, 《Sutra of Requesting Avalokiteśvara》 Middle Volume: Responses: Great Merchant Lord, Lingxiang of Gushan, Qingbian Philosopher, Guang King, Guṇa Tripiṭaka, Venerable Tripiṭaka, Dharma-mitra Tripiṭaka, Amoghavajra Tripiṭaka, Śubhakarasiṃha Tripiṭaka, Śramaṇa Huìqián, Zhu Fachun, Śramaṇa Faqiao, Śramaṇa Daozhou, Śramaṇa Fayi, Śramaṇa Kaida, Guo Xuanzhi, Pan Daoxiu, Luan Gou, Śramaṇa Fazhi, Zi Ao, Sun Daode, Liu Duping, Dou Chuan, Zhu Changshu, Lü Song, Xu Rong, Zhang Chong, Bhikṣuṇī Tan Wujie, Bhikṣuṇī Minggan, Ling Zonggai Hu, Zhang Chang, Pei Anqi, Xu Yi, Bi Lan, Śramaṇa Sengbao, Śramaṇa Daowang, Śramaṇa Daohong, Śramaṇa Daojiong, Shao Xin, Zhang Xing, Wang Yan, Fu Wanshou, Gu Mai, Śramaṇa Huihe, Han Hui, Peng Ziqiao, Xing Huaiming, Wang Qiu, Bian Yuezhi, Bhikṣuṇī Zhu Huiqing, Bhikṣuṇī Sengduan, Xuanzao, Śramaṇa Faxian, Śramaṇa Tanying, Wang Xuanmo, Śramaṇa Chaoda, Śramaṇa Sengming, Śramaṇa Daotai, Śramaṇa Fali, Daoji, Fachan etc., Sun Jingde (wife of Mei Zhi), Śramaṇa Senglang, Śramaṇa Falin, Great Master Baozhi, Śramaṇa Daorong, Śramaṇa Huijian (Liu Ji), Śramaṇa Sengshi, Śramaṇa Hongman, Śramaṇa Huigong Lower Volume: Responses: Śramaṇa Tanzang, Śramaṇa Fachang, Śramaṇa Puming, Śramaṇa Jingzhi, Śramaṇa Zhiqin, Śramaṇa Fatong, Śramaṇa Zhixian, Śramaṇa Yuankang, Tripiṭaka Xuanzang (602-664), Śramaṇa Zhixuan, Emperor Wenzong (of the Tang Dynasty), Sangharama Bodhisattva, Zen Master An, Śramaṇa Falang, Śramaṇa Sengxuan, Śramaṇa Huaiyu, Śramaṇa Shenzhi, Dong Xiong, Xu Shancai, Śramaṇa Cizang, Śramaṇa Zijue, Śramaṇa Sengren, Śramaṇa Huiri, Wu Manzu, Ouyang Can, Xu Yan, Śramaṇa Daoyi, Śramaṇa Zhijue, Hui'e, Cen Wenben, Śramaṇa Yiji, Śramaṇa Zongyuan, Śramaṇa Jizhong, Wang Gu, Śramaṇa Yanlun, Śramaṇa Huicai, Bian Zhibai, Great Master Qian, Zhang Kang, Woman Wang, Śramaṇa Zunshi, Śramaṇa Guding, Śramaṇa Qisong, Zhang Xiaochun, Zhai Ji, Xu Zhike, Bao Ping, Zhou Shiheng, Yang Liang, Lin Weng, Thousand-Handed and Thousand-Eyed Avalokiteśvara Praise and Liturgy Wenren

宗英　宗曾公亮孝　宗理　宗真海秀釋蒙潤釋真凈釋弘濟釋會常釋元長文帝贊魚籃贊劉名賢釋顯示釋寶金釋愿登釋夢窗尼成靜釋智嵩張明達潘國章黃可明劉藟叔邵以貞尼等齡黃擴生何隆將麥傳晟(連峰)彭一乘鄧承詔觀音慈林集記

觀音慈林集目錄(終)

No. 1644

觀音慈林集捲上

粵東鼎湖山沙門釋　弘贊在犙　編

上篇　諸經

觀音普門品玄義(天臺智者大師作)

夫法界圓融。像無所像。真如清凈。化無所化。雖像無所像。無所而不像。化無所化。無所而不化。故無在無不在。化應九道之身。處有不永。寂入不二之旨。是以三業致請。蒙脫苦涯(三業謂身．口．意。事如請觀音經所明)。四弘為誓。使沾上樂(一誓度眾生。二誓斷煩惱。三誓學法門。四誓成大道)。故娑婆世界受無畏之名(梵語娑婆。華言忍土。謂此眾生忍受三毒．種種諸苦。不求解脫)。寶藏佛所。稟觀音之目。已成種覺。號正法明(種。即種智。唯佛乃具。詳如下釋)。次當補處。稱為普光功德(補處。猶儲君之義也)。其本跡若此。寧可測知。方便隨緣。趣舉一名耳。今言觀世音者。西土正音名阿耶娑婆吉低輸。此言觀世音(梵語婆盧枳底。華言觀世。濕伐羅。華言自在。或言

【現代漢語翻譯】現代漢語譯本宗英、宗曾公亮孝、宗理、宗真、海秀釋蒙潤、釋真凈、釋弘濟、釋會常、釋元長、文帝贊魚籃、贊劉名賢、釋顯示、釋寶金、釋愿登、釋夢窗尼成靜、釋智嵩、張明達、潘國章、黃可明、劉藟叔、邵以貞尼等齡、黃擴生、何隆將、麥傳晟(連峰)、彭一乘、鄧承詔，《觀音慈林集》記。

《觀音慈林集》目錄(終)

No. 1644

《觀音慈林集》捲上

粵東鼎湖山沙門釋弘贊在犙編

上篇諸經

《觀音普門品玄義》(天臺智者大師作)

法界圓融，像無所像。真如清凈，化無所化。雖像無所像，無所而不像。化無所化，無所而不化。故無在無不在，化應九道之身。處有不永，寂入不二之旨。是以三業致請，蒙脫苦涯(三業謂身、口、意。事如請觀音經所明)。四弘為誓，使沾上樂(一誓度眾生，二誓斷煩惱，三誓學法門，四誓成大道)。故娑婆世界受無畏之名(梵語娑婆(Saha)，華言忍土，謂此眾生忍受三毒、種種諸苦，不求解脫)。寶藏佛所，稟觀音之目。已成種覺，號正法明(種，即種智，唯佛乃具，詳如下釋)。次當補處，稱為普光功德(補處，猶儲君之義也)。其本跡若此，寧可測知。方便隨緣，趣舉一名耳。今言觀世音者，西土正音名阿耶娑婆吉低輸(Aryavalokiteśvara)。此言觀世音(梵語婆盧枳底(Avalokita)，華言觀世。濕伐羅(Isvara)，華言自在。或言

【English Translation】 English version Zong Ying, Zong Ceng Gongliang Xiao, Zong Li, Zong Zhen, Shi Mengrun of Haixiu, Shi Zhenjing, Shi Hongji, Shi Huichang, Shi Yuanchang, Emperor Wen's Praise of Fish Basket, Praise of Liu Mingxian, Shi Xian Shi, Shi Baojin, Shi Yuandeng, Ni Chengjing of Mengchuang, Shi Zhisong, Zhang Mingda, Pan Guozhang, Huang Keming, Liu Leishu, Shao Yizhen Ni Dengling, Huang Kuosheng, He Longjiang, Mai Chuansheng (Lianfeng), Peng Yicheng, Deng Chengzhao, Records of the Guanyin Cilin Collection.

Table of Contents of the Guanyin Cilin Collection (End)

No. 1644

Guanyin Cilin Collection, Volume 1

Compiled by Shramana Shi Hongzan Zaiyan of Dinghu Mountain, Guangdong

Part 1: Sutras

Profound Meaning of the Universal Gate Chapter of Avalokiteśvara (Composed by Tiantai Zhiyi Master)

The Dharmadhatu (Dharmadhatu) is perfectly integrated, and the image is without image. The True Thusness (Tathata) is pure, and the transformation is without transformation. Although the image is without image, there is nothing that is not an image. Although the transformation is without transformation, there is nothing that is not a transformation. Therefore, there is nowhere and yet everywhere, transforming to respond to the bodies of the nine realms. Being in existence is not eternal, and entering into stillness is the essence of non-duality. Therefore, the three karmas (three karmas: body, speech, and mind, as explained in the Sutra of Requesting Avalokiteśvara) are used to make requests, escaping the sea of suffering. The four great vows (four great vows: to deliver all sentient beings, to cut off afflictions, to learn the Dharma, to attain the Great Way) are made to enable beings to attain supreme bliss. Therefore, the Saha world (Saha in Sanskrit, meaning 'endurance' in Chinese, referring to sentient beings enduring the three poisons and various sufferings without seeking liberation) receives the name of fearlessness. At the place of Buddha Ratnagarbha, it receives the name of Avalokiteśvara. Having already attained the seed enlightenment, it is called the Right Dharma Brightness (seed refers to seed wisdom, which only the Buddha possesses, as explained below). Next in line to succeed, it is called Universal Light Merit (succeeding is like the meaning of a crown prince). Its origin and traces are like this, how can they be measured? Conveniently following conditions, only one name is mentioned. Now, when we say Avalokiteśvara, the correct pronunciation in the Western lands is Aryavalokiteśvara. This means Avalokiteśvara (Avalokita in Sanskrit, meaning 'observing the world' in Chinese; Isvara in Sanskrit, meaning 'sovereign' or 'free' in Chinese. Or it is said

攝伐多。華言音。然梵本自有二種。故有兩名。古譯為觀世光)。能所圓融。有無兼暢。照窮正性。察其本末。故稱觀也。世音者。是所觀之境。萬像流動。隔別不同。類音殊唱。俱蒙離苦。菩薩弘慈。一時普救。皆令解脫。故曰觀世音。此即境智雙舉。能所合標也。

(清涼云。觀即能觀。世是所觀。若云音者。亦通所觀。即所救機。若云自在。乃屬能化之用。孤山曰。法華云。一心稱名。菩薩即時觀其音聲。皆得解脫。此則音在他機也。楞嚴云。由我觀聽十方圓明。故觀音名遍十方界。此則音屬自行也。應知因中自行。果上化他。二意兼備。兩經所說。各舉一邊耳。交光云。觀字隨俗雖作平聲。理實應是去聲。良以納聲為聞。達理為觀。特取達理。故於音聲不言聞。而言觀也。又所達之理。非音聲中理。乃耳根中性理也。然必托音聲。方彰聞性。故又不言觀耳根。而惟稱觀世音也。更須當知利他．自利雖別。而能之法同彰耳根。殊勝無二矣。溫陵曰。觀音者。觀世言音。圓悟圓應之號也。于音言觀者。以觀智照之。不以耳識聞之也。此二師皆依楞嚴釋。故與天臺釋法華略殊也。)

悲華經

往昔過恒河沙等阿僧祇劫(恒河在中天竺。廣四十里。沙細如面。故佛以此為數。阿僧祇。華言無數)。

【現代漢語翻譯】現代漢語譯本攝伐多（Śvetavatī，地名）。華言音（梵語發音）。然梵本自有二種。故有兩名。古譯為觀世光（Avalokiteśvara）。能所圓融。有無兼暢。照窮正性。察其本末。故稱觀也。世音者。是所觀之境。萬像流動。隔別不同。類音殊唱。俱蒙離苦。菩薩弘慈。一時普救。皆令解脫。故曰觀世音。此即境智雙舉。能所合標也。

（清涼云。觀即能觀。世是所觀。若云音者。亦通所觀。即所救機。若云自在。乃屬能化之用。孤山曰。法華云。一心稱名。菩薩即時觀其音聲。皆得解脫。此則音在他機也。楞嚴云。由我觀聽十方圓明。故觀音名遍十方界。此則音屬自行也。應知因中自行。果上化他。二意兼備。兩經所說。各舉一邊耳。交光云。觀字隨俗雖作平聲。理實應是去聲。良以納聲為聞。達理為觀。特取達理。故於音聲不言聞。而言觀也。又所達之理。非音聲中理。乃耳根中性理也。然必托音聲。方彰聞性。故又不言觀耳根。而惟稱觀世音也。更須當知利他．自利雖別。而能之法同彰耳根。殊勝無二矣。溫陵曰。觀音者。觀世言音。圓悟圓應之號也。于音言觀者。以觀智照之。不以耳識聞之也。此二師皆依楞嚴釋。故與天臺釋法華略殊也。）

《悲華經》

往昔過恒河沙等阿僧祇劫（kalpa，極長的時間單位）（恒河（Ganges）在中天竺（古代印度中部）。廣四十里。沙細如面。故佛以此為數。阿僧祇（asaṃkhya）。華言無數）。

【English Translation】 English version Śvetavatī (place name). The Chinese transliteration of the sound. However, the Sanskrit version has two forms, hence two names. It was anciently translated as Avalokiteśvara (Guānshìguāng). The ability and the object are perfectly integrated, existence and non-existence are both unobstructed. It illuminates the ultimate true nature and examines its origin and end, hence it is called 'Guān' (觀, observation). 'Shìyīn' (世音, sounds of the world) refers to the realm being observed. All phenomena are in constant flux, separated and different, with various sounds and chants, all receiving liberation from suffering. The Bodhisattva's great compassion universally saves all beings at once, enabling them all to be liberated, hence it is called Guānshìyīn (觀世音, Observer of the Sounds of the World). This is the dual elevation of the realm and wisdom, the combined designation of the ability and the object.

(Qingliang said: 'Guān' is the ability to observe, 'Shì' is the object being observed. If it is said 'Yīn' (音, sound), it also encompasses the object being observed, which is the receptive capacity to be saved. If it is said 'Zìzài' (自在, self-existent/sovereign), it belongs to the function of transformation. Gushan said: The Lotus Sutra says, 'With one mind calling the name, the Bodhisattva immediately observes their sounds and all attain liberation.' This means the sound belongs to the receptive capacity of others. The Shurangama Sutra says, 'Because I observe and listen to the ten directions with perfect clarity, therefore the name Guānyīn pervades the ten directions.' This means the sound belongs to one's own practice. It should be known that self-cultivation in the causal stage and transforming others in the resultant stage encompass both meanings. The two sutras each emphasize one aspect. Jiaoguang said: Although the character 'Guān' is pronounced in the even tone according to custom, in principle it should be in the departing tone. This is because receiving sound is hearing, and understanding the principle is observation. It specifically takes understanding the principle, therefore in relation to sound, it does not say 'hearing' but says 'observation.' Moreover, the principle being understood is not the principle within the sound, but the nature of principle within the ear organ. However, it must rely on sound to manifest the nature of hearing, therefore it does not say 'observing the ear organ' but only calls it 'Observing the Sounds of the World.' Furthermore, it must be understood that although benefiting others and benefiting oneself are different, the method of ability equally manifests the ear organ, supremely unique. Wenling said: Guānyīn is the title of observing the sounds of the world, perfect enlightenment and perfect response. Observing in relation to sound means illuminating it with observational wisdom, not hearing it with ear consciousness. These two teachers both rely on the Shurangama Sutra for their interpretation, therefore it is slightly different from the Tiantai interpretation of the Lotus Sutra.)

The Karunikapundarika Sutra (Compassionate White Lotus Sutra)

In the past, beyond as many asamkhya (asaṃkhya, countless) kalpas (kalpa, eons) as there are sands in the Ganges River (The Ganges (Ganges) is in Central India (ancient central India), forty li wide, with sand as fine as flour, hence the Buddha uses it as a number. Asamkhya (asaṃkhya) in Chinese means countless).

此世界名刪提嵐。劫名善持。有轉輪聖王。名無諍念。主四天下。時寶藏如來出現於世。王有千子。長名不眴。次名尼摩。有大臣名曰寶海。即寶藏如來之父。寶海大臣勸王及千子。並諸眷屬．無量人天。發菩提心。今各於十方界。成等正覺。其寶海大臣者。即今釋迦如來也(梵語釋迦。華言能仁。是姓也。號牟尼。華言寂默)。時王與千子供養如來。從佛出家修道。佛與王改字為無量清凈。復與授記。于西方安樂世界作佛。號曰無量壽(安樂。即極樂。梵語阿彌陀。此言無量壽)。

時太子不眴白佛言。世尊。我之所有一切善根。盡迴向無上菩提(菩提。華言佛道)。愿我行菩薩道時。若有眾生受諸苦惱．恐怖等事。退失正法。墮大闇處。憂愁孤窮。無有救護。若能念我。稱我名字。我天耳所聞。天眼所見。是眾生等。若不得免斯苦惱者。我終不成正覺。世尊。我今復為眾生故。發上勝愿。愿今轉輪聖王。于安樂世界成佛。號無量壽。于無量劫作佛事已。入般涅槃。乃至法住時。我于其中修菩薩道。能作佛事。其正法于初夜滅。我即於後夜成等正覺。(謂佛以一切法。平等開覺一切眾生。成無上覺。故號等正覺)。

時寶藏佛。尋為授記。善男子。汝觀天．人及三惡道一切眾生。生大悲心。欲斷眾生諸

【現代漢語翻譯】現代漢語譯本：這個世界的名字是刪提嵐（Śānti-āram，寂靜裝飾）。劫的名字是善持。那時有一位轉輪聖王，名叫無諍念，統治四大部洲。當時寶藏如來（Ratnagarbha）出現於世。國王有千個兒子，長子名叫不眴，次子名叫尼摩。有一位大臣名叫寶海，是寶藏如來的父親。寶海大臣勸說國王和他的千個兒子，以及所有眷屬、無數人天，發起菩提心。如今他們各自在十方世界，成就正等正覺。那位寶海大臣，就是現在的釋迦如來（Śākyamuni，釋迦是姓，意為能仁，牟尼是號，意為寂默）。當時國王和他的千個兒子供養如來，跟隨佛陀出家修道。佛陀給國王改名為無量清凈，又為他授記，將在西方安樂世界成佛，號為無量壽（Amitābha，安樂即極樂，阿彌陀意為無量壽）。

當時太子不眴對佛說：『世尊，我將我所有的一切善根，全部迴向無上菩提（bodhi，意為佛道）。愿我行菩薩道時，若有眾生遭受各種苦惱、恐怖等事，退失正法，墮入黑暗之處，憂愁孤苦，沒有救護。如果能唸誦我，稱念我的名字，我以天耳聽到，以天眼看到，這些眾生等，如果不能免除這些苦惱，我終不成正覺。』世尊，我現在又爲了眾生的緣故，發起最殊勝的愿。愿現在的轉輪聖王，在安樂世界成佛，號為無量壽。在無量劫中做完佛事後，入般涅槃，乃至正法住世之時，我于其中修菩薩道，能做佛事。他的正法在初夜滅盡，我即在後夜成就正等正覺（意為佛以一切法，平等開覺一切眾生，成就無上覺悟，所以號為正等正覺）。

當時寶藏佛，隨即為他授記：『善男子，你觀察天、人及三惡道一切眾生，生起大悲心，想要斷除眾生諸

【English Translation】 English version: This world is named Śānti-āram (Śānti-āram, meaning Peaceful Adornment). The kalpa (aeon) is named Subhadra (Good Holding). There was a Chakravartin (Universal Monarch) named Nirvikalpa-mati (Thought of Non-Contention), who ruled over the four continents. At that time, the Tathāgata Ratnagarbha (Jewel Womb) appeared in the world. The king had a thousand sons, the eldest named Abhyudgata (Rising Up), the next named Nema. There was a minister named Ratnasāgara (Jewel Ocean), who was the father of the Tathāgata Ratnagarbha. The minister Ratnasāgara encouraged the king and his thousand sons, along with all their relatives, countless humans and devas (gods), to generate bodhicitta (the mind of enlightenment). Now they are each in the ten directions, attaining Anuttara-samyak-sambodhi (Perfect Enlightenment). That minister Ratnasāgara is now the Tathāgata Śākyamuni (Śākyamuni, Śākya is the family name, meaning Able Sage; Muni is the title, meaning Silent One). At that time, the king and his thousand sons made offerings to the Tathāgata and renounced their homes to cultivate the path. The Buddha changed the king's name to Ananta-pariśuddha (Infinite Purity) and also prophesied that he would become a Buddha in the Western Land of Sukhāvatī (Blissful Land), named Amitābha (Amitābha, Sukhāvatī means Utmost Bliss, Amitābha means Infinite Life).

At that time, Prince Abhyudgata said to the Buddha: 'World-Honored One, I dedicate all my merits to Anuttara-samyak-sambodhi (bodhi, meaning the Buddha's Path). I vow that when I practice the Bodhisattva path, if there are sentient beings who suffer various afflictions, terrors, and other such things, lose the true Dharma, fall into great darkness, are sorrowful, lonely, and without protection, if they can remember me and call my name, I will hear with my divine ear and see with my divine eye. If these sentient beings are not freed from these afflictions, I will not attain Perfect Enlightenment.' World-Honored One, I now again make a supreme vow for the sake of sentient beings. I vow that the current Chakravartin will become a Buddha in the Land of Sukhāvatī, named Amitābha. After completing the Buddha's work for countless kalpas, he will enter Parinirvana (Complete Nirvana), and even when the Dharma abides, I will cultivate the Bodhisattva path within it and be able to do the Buddha's work. When his true Dharma is extinguished in the first night, I will attain Anuttara-samyak-sambodhi in the latter night (meaning the Buddha equally enlightens all sentient beings with all Dharmas, attaining unsurpassed enlightenment, hence the title Anuttara-samyak-sambodhi).

At that time, the Buddha Ratnagarbha immediately prophesied to him: 'Good man, you observe all sentient beings in the heavens, humans, and the three evil paths, and generate great compassion, desiring to cut off all sentient beings'

苦及煩惱故。欲令眾生住安樂故。今當字汝為觀世音。汝行菩薩道時。已有百千無量億那由他眾生得離苦惱。已能作大佛事。次無量壽佛成等正覺。號一切光明功德山王如來。(本覺謂之如。始覺謂之來。本始不二。故曰如來。又云先佛得諸法如相來至佛道。今佛亦如先佛道來。佛者。覺也。乃窮理盡性大覺之稱也。)

第二太子。亦于寶藏佛前。發大誓願。愿次觀音成佛。國土莊嚴。一如觀音無異。時佛即授記作佛。號善住珍寶山王如來。復告曰。善男子。由汝愿取大世界故。因是字汝為得大勢至。

時王千子。皆于佛前發願行菩薩道。佛悉為之授記作佛。

(梵語那由他。華言萬億。世尊者。謂十號德備。天上．人間所共尊重故。菩薩者。梵音詳言菩提薩埵。華言覺有情。謂以佛道而覺悟有情也。有情乃眾生之別稱也。)

觀世音大勢至菩薩授記經

佛告華德藏菩薩。乃往過去廣遠無量不可思議阿僧祇劫。時有世界。名無量德聚安樂示現(即今之極樂世界也)。其國有佛。號金光師子游戲如來。是佛剎土。所有清凈嚴飾之事。譬如有人析一毛為百分。以一分毛。滴大海水。其阿彌陀佛極樂世界所有莊嚴之事。如一毛端水。金光師子游戲佛國。如大海水。聲聞．菩薩差降。亦復如是

【現代漢語翻譯】現代漢語譯本：因為眾生的痛苦和煩惱，爲了讓眾生安住在安樂之中，現在我為你命名為觀世音（Avalokiteśvara，意為觀照世間聲音的菩薩）。你在行菩薩道的時候，已經有成百上千無量億那由他（nayuta，意為萬億）的眾生脫離了苦惱，已經能夠做廣大的佛事。接下來無量壽佛（Amitābha）成就正等正覺，佛號為一切光明功德山王如來（Sarva-raśmi-puṇya-dhara-śaila-rāja-tathāgata）。（本覺稱為如，始覺稱為來，本始不二，所以叫做如來。又說先佛得到諸法如相來到佛道，現在的佛也像先佛一樣來到佛道。佛，是覺悟的意思，是窮究真理、徹底覺悟的大覺之稱。）

第二位太子，也在寶藏佛（Ratnagarbha Buddha）前，發下大誓願，愿在觀音（Avalokiteśvara）之後成佛，國土的莊嚴，和觀音（Avalokiteśvara）沒有差別。當時佛就為他授記作佛，佛號為善住珍寶山王如來（Supratiṣṭhita-ratna-kūṭa-śaila-rāja-tathāgata）。又告訴他說：『善男子，因為你發願要取得大世界，因此為你命名為得大勢至（Mahāsthāmaprāpta，意為以大智慧照耀一切，使人解脫痛苦的菩薩）。』

當時國王的千子，都在佛前發願修行菩薩道，佛都為他們授記作佛。

（梵語那由他（nayuta），華語是萬億。世尊，是指十號功德完備，天上人間共同尊重的人。菩薩，梵語詳稱為菩提薩埵（bodhisattva），華語是覺有情，是指用佛道來覺悟有情眾生。有情是眾生的別稱。）

《觀世音大勢至菩薩授記經》

佛告訴華德藏菩薩（Puṣpaketu-garbha Bodhisattva），在過去廣遠無量不可思議阿僧祇劫（asaṃkhya kalpa，意為無數劫）之前，有一個世界，名叫無量德聚安樂示現（Ananta-guṇa-saṃcaya-sukhāvatī-vyūha，也就是現在的極樂世界）。那個國家有一尊佛，佛號為金光師子游戲如來（Suvarṇa-raśmi-siṃha-vikrīḍita-tathāgata）。這個佛的剎土，所有清凈莊嚴的事情，譬如有人將一根毛髮分成一百份，用其中一份毛髮，滴入大海水。阿彌陀佛（Amitābha）的極樂世界所有莊嚴的事情，就像一毛端的水，金光師子游戲佛國，就像大海水。聲聞（Śrāvaka，意為聽聞佛法而修行的弟子）和菩薩（bodhisattva）的差別，也是這樣。

【English Translation】 English version: Because of the suffering and afflictions of sentient beings, and in order to let sentient beings dwell in peace and happiness, I now name you Avalokiteśvara (meaning 'the Bodhisattva who contemplates the sounds of the world'). When you practice the Bodhisattva path, hundreds of thousands of immeasurable nayutas (nayuta, meaning 'ten trillion') of sentient beings have already been liberated from suffering and affliction, and you have already been able to perform great Buddha deeds. Next, Amitābha (Immeasurable Life Buddha) will attain complete and perfect enlightenment, and his Buddha name will be Sarva-raśmi-puṇya-dhara-śaila-rāja-tathāgata (The Tathāgata, King of the Mountain of All Light and Merit). (Original enlightenment is called 'Thusness' (如), initial enlightenment is called 'Coming' (來). Original and initial are not two, therefore it is called Tathāgata. It is also said that the Buddhas of the past attained the Suchness of all dharmas and came to the Buddha path, and the present Buddha also comes to the Buddha path like the Buddhas of the past. Buddha means 'awakening', and is the title of the Great Awakening who has exhausted principle and fully realized nature.)

The second prince also made a great vow before Ratnagarbha Buddha (Treasure Store Buddha), vowing to become a Buddha after Avalokiteśvara, with the adornments of his Buddha-land being no different from those of Avalokiteśvara. At that time, the Buddha prophesied his Buddhahood, and his Buddha name would be Supratiṣṭhita-ratna-kūṭa-śaila-rāja-tathāgata (The Tathāgata, King of the Mountain of Well-Established Jewel Heap). He further told him: 'Good man, because you vowed to take the great world, therefore I name you Mahāsthāmaprāpta (meaning 'the Bodhisattva who illuminates everything with great wisdom, liberating people from suffering').'

At that time, the thousand sons of the king all made vows before the Buddha to practice the Bodhisattva path, and the Buddha prophesied their Buddhahood.

(The Sanskrit word nayuta means ten trillion in Chinese. World Honored One refers to one who is complete with the ten titles of merit, and is respected by both gods and humans. Bodhisattva, in Sanskrit, is more fully called Bodhisattva (bodhisattva), which in Chinese means 'awakening sentient beings', referring to using the Buddha path to awaken sentient beings. Sentient beings are another name for living beings.)

The Sutra on the Prophecy of Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas

The Buddha told Puṣpaketu-garbha Bodhisattva (Flower Virtue Treasury Bodhisattva) that in the past, immeasurably distant, inconceivable asaṃkhya kalpas (countless eons) ago, there was a world named Ananta-guṇa-saṃcaya-sukhāvatī-vyūha (Immeasurable Virtue Accumulation Peaceful Manifestation, which is the present-day Pure Land of Ultimate Bliss). In that country, there was a Buddha named Suvarṇa-raśmi-siṃha-vikrīḍita-tathāgata (Golden Light Lion Play Tathāgata). All the pure and adorned things in that Buddha-land are like this: if someone were to split a hair into a hundred parts, and use one part of the hair to drip into the great ocean, all the adornments of Amitābha's (Immeasurable Light Buddha) Pure Land of Ultimate Bliss would be like the water on the tip of a hair, and the Buddha-land of the Golden Light Lion Play Buddha would be like the water of the great ocean. The difference between Śrāvakas (Disciples who hear and practice the Dharma) and Bodhisattvas is also like this.

。時彼如來法中。有王名曰威德。王千世界。正法治世。多諸子息。國無女人。眾生皆悉化生。凈修梵行。禪悅為食。王於八萬四千億歲。奉事如來。不習余法。時佛為王演說無量法印。其王于園觀中。入於三昧。王之左右。有二蓮花。從地涌出。雜色莊嚴。香氣芬馥。有二童子化生其中。加趺而坐。一名寶意。二名寶上。王從定起。見二童子。共詣佛所。頭面禮足。時二童子。同聲以偈問佛。佛為說法。即發弘誓。不求聲聞．緣覺。惟修無上菩提。于萬億劫。廣度眾生。誓取清凈莊嚴世界。如金光師子游戲佛土。

華德藏。爾時威德王者。我身是也。時二童子。今觀世音及得大勢至菩薩是也。是二菩薩。于彼佛所。初發無上菩提心。華德藏。此恒河沙悉可知數。而此二大士。先供養佛。種諸善根。不可稱計。

華德藏。阿彌陀佛壽命無量百千億劫。當有終極。當來曠遠不可計劫。阿彌陀佛當般涅槃。般涅槃后。正法住世。等佛壽命。在世．滅度。所度眾生。悉皆同等。佛涅槃后。或有眾生。不見佛者。有諸菩薩。得唸佛三昧。常見如來。彼佛滅后。一切寶物．浴池．蓮華．眾寶行樹。常演法音。與佛無異。彼佛正法滅后。過中夜分。明相出時。觀世音菩薩於七寶菩提樹下成等正覺。號普光功德山王如來

【現代漢語翻譯】現代漢語譯本：當時在那位如來的教法中，有一位國王名叫威德（具有威嚴和恩德）。他統治著千個世界，用正法治理天下，有很多兒子，國內沒有女人，眾生都是化生而來，清凈地修持梵行，以禪悅為食。國王在八萬四千億歲的時間裡，奉事如來，不學習其他的法門。當時佛為國王演說無量的法印。國王在園觀中，進入三昧（正定）。國王的左右，有兩朵蓮花從地裡涌出，色彩斑斕，裝飾華麗，香氣芬芳。有兩位童子在蓮花中化生出來，跏趺而坐，一個名叫寶意（珍貴的意念），一個名叫寶上（珍貴的上首）。國王從禪定中起來，看見兩位童子，一同前往佛的住所，以頭面禮拜佛足。當時兩位童子，同聲用偈頌向佛請教，佛為他們說法，他們立即發下弘大的誓願，不求聲聞（聽聞佛法之聲者）、緣覺（因緣覺悟者），只修無上的菩提（覺悟），在萬億劫的時間裡，廣度眾生，誓願取得清凈莊嚴的世界，如同金光師子游戲佛土。

華德藏（菩薩名）。當時威德王，就是我的前身。當時的兩位童子，就是現在的觀世音（觀照世間音聲救苦救難的菩薩）和大勢至菩薩。這兩位菩薩，在那位佛的處所，最初發起了無上的菩提心。華德藏，即使恒河沙的數量都可以知道，而這兩位大士，先前供養佛，種下各種善根，是不可稱量計算的。

華德藏。阿彌陀佛（無量壽佛）的壽命是無量百千億劫，終究會有終結的時候。在未來曠遠不可計量的劫數之後，阿彌陀佛將會般涅槃（入滅）。般涅槃后，正法住世的時間，等同於佛的壽命。在世和滅度時，所度化的眾生，完全相同。佛涅槃后，或許有眾生，不能見到佛，但有許多菩薩，得到唸佛三昧（憶念佛陀的正定），常常能見到如來。那位佛滅度后，一切寶物、浴池、蓮花、眾寶行樹，常常演說佛法之音，與佛沒有差別。那位佛的正法滅盡后，過了中夜時分，黎明將要出現的時候，觀世音菩薩在七寶菩提樹下成就等正覺（無上正等正覺），名號為普光功德山王如來。

【English Translation】 English version: At that time, in the Dharma of that Tathagata (one of the titles of a Buddha), there was a king named Wide (possessing majesty and virtue). He ruled a thousand worlds, governing the world with the Right Dharma, and had many sons. There were no women in his country, and all beings were born by transformation, purely cultivating Brahma-conduct, and nourished by the joy of meditation. For eighty-four trillion years, the king served the Tathagata, not studying other Dharmas. At that time, the Buddha expounded immeasurable Dharma seals for the king. The king, in a garden, entered into Samadhi (state of meditative consciousness). To the king's left and right, two lotus flowers emerged from the ground, adorned with various colors, and fragrant. Two boys were born by transformation within them, sitting in the lotus position, one named Treasure Intent (precious intention), and the other named Treasure Supreme (precious supreme). The king arose from Samadhi and saw the two boys, and together they went to the Buddha's abode, bowing their heads to the Buddha's feet. At that time, the two boys, in unison, asked the Buddha with verses, and the Buddha spoke Dharma for them. They immediately made great vows, not seeking Sravakas (hearers of the Buddha's teachings) or Pratyekabuddhas (solitary Buddhas), but only cultivating unsurpassed Bodhi (enlightenment), and for trillions of kalpas (eons), extensively delivering sentient beings, vowing to obtain a pure and adorned world, like the golden light lion playing in the Buddha-land.

Flower Virtue Treasury (name of a Bodhisattva). At that time, King Wide was my former self. The two boys at that time are now Avalokiteshvara (the Bodhisattva who observes the sounds of the world and rescues from suffering) and Mahasthamaprapta Bodhisattva. These two Bodhisattvas, at that Buddha's place, first aroused the unsurpassed Bodhicitta (mind of enlightenment). Flower Virtue Treasury, even the number of sands in the Ganges River can be known, but these two great beings, having previously made offerings to the Buddha and planted various good roots, are immeasurable.

Flower Virtue Treasury. Amitabha Buddha's (Buddha of Immeasurable Life) lifespan is immeasurable hundreds of thousands of trillions of kalpas, but it will eventually come to an end. In the distant and immeasurable kalpas to come, Amitabha Buddha will enter Parinirvana (final nirvana). After Parinirvana, the Right Dharma will abide in the world for a period equal to the Buddha's lifespan. In life and after passing away, the sentient beings delivered will be exactly the same. After the Buddha's Nirvana, perhaps there will be sentient beings who cannot see the Buddha, but there will be many Bodhisattvas who attain the Buddha-Recollection Samadhi (meditative concentration on the Buddha), and will often see the Tathagata. After that Buddha's passing, all treasures, bathing ponds, lotus flowers, and rows of jeweled trees will constantly proclaim the Dharma sound, no different from the Buddha. After that Buddha's Right Dharma has perished, after the middle of the night has passed, when the light of dawn is about to appear, Avalokiteshvara Bodhisattva will attain Anuttara-Samyak-Sambodhi (perfect enlightenment) under the seven-jeweled Bodhi tree, and will be named Universal Light Merit Mountain King Tathagata.

。國土轉號曰眾寶普集莊嚴。自然七寶。眾妙合成。所有莊嚴之事。比金光師子游戲如來國土。勝於百千萬億兆載倍。乃至算數所不能及。其國無有聲聞．緣覺之名。純諸菩薩充滿其中。

彼普光功德山王如來。隨其壽命(如幻三摩地經云。彼佛壽命九十六俱胝那庾多百千劫。正法住世六十俱胝劫)。得大勢至菩薩親近供養。至於涅槃。般涅槃后。奉持正法。乃至滅盡已。即于其國成等正覺。號曰善住功德寶王如來。如彼普光功德山王如來國土．光明．壽命．諸菩薩眾。乃至法住。等無有異。

若善男子．女人。得聞過去金光師子游戲如來。及未來普光．善住二如來名字之者。隨彼聚落族氏之中。一切女人。皆轉女身而成男子。四十億劫中。皆于生死。轉生當得清凈出家。常得見佛聞法。承事僧伽。世世所生。具宿命智。及得總持．無礙辯才。不退轉于阿耨多羅三藐三菩提。

(此後文出如幻三摩地經。彼經譯普光功德山王如來為普明高顯吉祥峰王如來。譯善住功德寶王如來為善住功德寶峰王如來。悲華經譯為一切光明功德山王如來．善住珍寶山王如來。以西國言音文字。與此方不同。譯人按其義譯耳。隨據一譯。稱之無過。俱胝。華言十萬。那庾多。即那由他。阿彌陀佛壽命無量百千萬劫。終有

【現代漢語翻譯】現代漢語譯本：國土轉變名稱為眾寶普集莊嚴，自然產生的七寶，由各種奇妙的物質合成。所有莊嚴的事物，比金光師子游戲如來（Gold Light Lion Play Tathagata）的國土，勝過百千萬億兆倍，乃至算數都無法計算。那個國度沒有聲聞（Śrāvaka，小乘弟子）、緣覺（Pratyekabuddha，獨立覺悟者）的名號，完全由諸菩薩充滿其中。普光功德山王如來（Universal Light Merit Mountain King Tathagata），隨其壽命（《如幻三摩地經》說，那位佛的壽命是九十六俱胝那庾多百千劫，正法住世六十俱胝劫）。得大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）親近供養，直到涅槃。般涅槃后，奉持正法，乃至滅盡后，就在那個國度成等正覺，名號為善住功德寶王如來（Well-Dwelling Merit Treasure King Tathagata）。如那位普光功德山王如來的國土、光明、壽命、諸菩薩眾，乃至正法住世，等等都沒有差異。如果善男子、善女人，能夠聽聞過去金光師子游戲如來，以及未來普光、善住二如來的名字，那麼在他們所在的聚落族氏之中，一切女人都會轉女身而成男子。在四十億劫中，都會在生死輪迴中，轉生時能夠清凈出家，常能見到佛、聽聞佛法、承事僧伽（Saṃgha，僧團）。世世所生，具備宿命智，以及獲得總持（Dhāraṇī，陀羅尼）、無礙辯才，不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。（此後文出自《如幻三摩地經》。該經翻譯普光功德山王如來為普明高顯吉祥峰王如來，翻譯善住功德寶王如來為善住功德寶峰王如來。《悲華經》翻譯為一切光明功德山王如來、善住珍寶山王如來。因為西國（印度）的語言文字，與此方（中國）不同，翻譯的人按照其意義翻譯罷了。隨便根據一種翻譯，稱呼他們都沒有錯。俱胝（Koṭi），華言十萬。那庾多（Niyuta），即那由他（Nayuta）。阿彌陀佛（Amitābha）壽命無量百千萬劫，終有……）

【English Translation】 English version: The land transformed is called 'Adorned with the Universal Gathering of Treasures.' Natural seven treasures are composed of various wonderful substances. All the adornments surpass the Buddha-land of the Tathagata Gold Light Lion Play (Gold Light Lion Play Tathagata) by hundreds of thousands of trillions of times, beyond calculation. That land has no names of Śrāvakas (Śrāvaka, Hearers) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), but is filled entirely with Bodhisattvas. The Tathagata Universal Light Merit Mountain King (Universal Light Merit Mountain King Tathagata), according to his lifespan (the Illusion-like Samadhi Sutra says that Buddha's lifespan is ninety-six kotis nayutas of hundreds of thousands of kalpas, and the True Dharma abides for sixty kotis of kalpas), is closely attended and offered to by the Bodhisattva Mahāsthāmaprāpta (Mahāsthāmaprāpta Bodhisattva) until his Nirvana. After Parinirvana, he upholds the True Dharma, and after it is extinguished, he attains perfect enlightenment in that land, named the Tathagata Well-Dwelling Merit Treasure King (Well-Dwelling Merit Treasure King Tathagata). His land, light, lifespan, assembly of Bodhisattvas, and the duration of the Dharma's presence are all the same as those of the Tathagata Universal Light Merit Mountain King. If good men or good women hear the names of the past Tathagata Gold Light Lion Play and the future Tathagatas Universal Light and Well-Dwelling, then among all the women in their villages and clans, all will transform from female bodies into male bodies. For forty billion kalpas, in the cycle of birth and death, they will be reborn and attain pure renunciation, constantly see the Buddha, hear the Dharma, and serve the Saṃgha (Saṃgha, monastic community). In every life, they will possess knowledge of past lives, acquire Dhāraṇī (Dhāraṇī, mantras), unobstructed eloquence, and never regress from Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). (The following text is from the Illusion-like Samadhi Sutra. That sutra translates the Tathagata Universal Light Merit Mountain King as the Tathagata Universally Bright, High, and Auspicious Peak King, and the Tathagata Well-Dwelling Merit Treasure King as the Tathagata Well-Dwelling Merit Treasure Peak King. The Karunapundarika Sutra translates them as the Tathagata King of All Light Merit Mountain and the Tathagata King of Well-Dwelling Treasure Mountain. Because the languages and scripts of the Western Country (India) are different from those of this land (China), the translators translated according to their meanings. It is not wrong to refer to them according to any one translation. Koṭi (Koṭi) in Chinese means ten thousand. Niyuta (Niyuta) is Nayuta (Nayuta). The lifespan of Amitābha (Amitābha) is immeasurable hundreds of thousands of kalpas, and eventually...)

窮極者。此是佛化身也。為度眾生故。應現世間。眾生緣盡。佛示涅槃。如我釋迦如來。降誕王宮。示同世壽。說法四十九年。滿八十歲。眾生緣盡。便般涅槃。若佛法身。則無生無滅。無來無去。是故一切諸佛皆具三身。所謂清凈法身．圓滿報身．千百億化身也。梵語般涅槃。華言入圓寂。福．慧眾德皆備。謂之圓。煩惱．業．報諸障永盡。謂之寂。又云大滅度。舊云不生不滅。阿耨多羅。華言無上。謂天上天下一切眾生。無有上于佛者。又諸法之中。無有上于佛之涅槃法也。三藐三菩提。華言正等正覺。亦言正遍覺。謂說法無差。故言正。智無不周。故言遍。出生死夢。故言覺。又云正遍知。謂知一切法故。)

大悲陀羅尼經

觀世音菩薩。重白佛言。世尊。我念過去無量億劫。有佛出世。名曰千光王靜住如來。彼佛世尊。憐愍我故。及為一切諸眾生故。說廣大圓滿無礙大悲心陀羅尼。以金色手摩我頂上。作如是言。善男子。汝當持此心咒。普為未來惡世一切眾生。作大利樂。我於是時。始住初地。一聞此咒故。超登八地(初歡喜地．二離垢地．三發光地．四焰慧地．五難勝地．六現前地．七遠行地．八不動地．九善慧地．十法雲地)。我時心歡喜故。即發願言。若我當來堪利益安樂一切眾生者。令

【現代漢語翻譯】現代漢語譯本『窮極者』（達到極致的人）。這是佛的化身。爲了度化眾生，應現在世間。當與眾生的因緣 खत्म हो जाता है，佛便示現涅槃。如同釋迦如來（釋迦牟尼佛）降生王宮，示現與世人相同的壽命，說法四十九年，活到八十歲，與眾生的因緣 खत्म हो जाता है，便入般涅槃。如果從佛的法身來看，則無生無滅，無來無去。因此，一切諸佛都具有三身，即清凈法身、圓滿報身、千百億化身。梵語『般涅槃』，漢譯為『入圓寂』。福德、智慧等眾多功德都具備，稱為『圓』；煩惱、業障、果報等各種障礙永遠斷盡，稱為『寂』。又稱『大滅度』，舊譯為『不生不滅』。『阿耨多羅』，漢譯為『無上』，指天上天下一切眾生，沒有比佛更高的。又指一切法之中，沒有比佛的涅槃法更高的。『三藐三菩提』，漢譯為『正等正覺』，也稱為『正遍覺』，指說法沒有差別，所以稱為『正』；智慧沒有不周遍的，所以稱為『遍』；脫離生死之夢，所以稱為『覺』。又稱為『正遍知』，指知曉一切法。

《大悲陀羅尼經》

觀世音菩薩再次對佛說：『世尊，我回憶過去無量億劫之前，有佛出世，名為千光王靜住如來（過去佛名）。那位佛世尊，憐憫我的緣故，以及爲了所有眾生的緣故，宣說了廣大圓滿無礙大悲心陀羅尼。用金色的手摩我的頭頂，這樣說：『善男子，你應當受持這個心咒，普遍為未來惡世的一切眾生，作大利益安樂。』我于那時，才安住于初地（菩薩十地之第一地，歡喜地）。一聽到這個咒語的緣故，就超越登上了八地（不動地）。我當時心中歡喜的緣故，就發願說：『如果我將來能夠利益安樂一切眾生，就……』

【English Translation】 English version 『The ultimate one.』 This is the incarnation of Buddha. For the sake of saving all beings, he appears in the world. When the karmic connection with sentient beings comes to an end, the Buddha demonstrates Nirvana. Just like Shakyamuni Tathagata (Shakyamuni Buddha) was born in the royal palace, showing the same lifespan as the people of the world, teaching the Dharma for forty-nine years, living to eighty years old, when the karmic connection with sentient beings comes to an end, he enters Parinirvana. If viewed from the Dharmakaya (Dharma body) of the Buddha, there is no birth and no death, no coming and no going. Therefore, all Buddhas possess three bodies, namely the pure Dharmakaya, the perfect Sambhogakaya (Reward body), and the hundreds of millions of Nirmanakayas (Transformation body). The Sanskrit term 『Parinirvana』 is translated into Chinese as 『entering complete stillness』. Having all the merits of blessings and wisdom, it is called 『complete』; the various obstacles of afflictions, karma, and retribution are forever exhausted, it is called 『still』. It is also called 『Great Extinction』, and the old translation is 『neither born nor destroyed』. 『Anuttara』 is translated into Chinese as 『unsurpassed』, referring to all sentient beings in heaven and earth, there is no one higher than the Buddha. It also refers to among all the Dharmas, there is no Dharma higher than the Nirvana Dharma of the Buddha. 『Samyak-sambodhi』 is translated into Chinese as 『Right Equal Perfect Enlightenment』, also called 『Right Universal Enlightenment』, referring to the Dharma being taught without difference, so it is called 『Right』; wisdom is all-pervasive, so it is called 『Universal』; escaping the dream of birth and death, so it is called 『Enlightenment』. It is also called 『Right Universal Knowledge』, referring to knowing all Dharmas.

The Great Compassion Dharani Sutra

Avalokiteśvara Bodhisattva said to the Buddha again: 『World Honored One, I recall countless eons ago, there was a Buddha who appeared in the world, named Thousand Light King Still Abiding Tathagata (name of a past Buddha). That Buddha, World Honored One, out of compassion for me, and for the sake of all sentient beings, spoke the Great, Vast, Perfect, Unobstructed Great Compassion Heart Dharani. With his golden hand, he rubbed the top of my head, saying thus: 『Good man, you should uphold this heart mantra, universally for all sentient beings in the evil world of the future, to bring great benefit, joy, and peace.』 At that time, I was only abiding in the first Bhumi (the first of the ten Bhumis of a Bodhisattva, the Joyful Ground). Because of hearing this mantra once, I transcended and ascended to the eighth Bhumi (Immovable Ground). At that time, because my heart was joyful, I made a vow, saying: 『If I am able to benefit and bring joy and peace to all sentient beings in the future, then...』

我即時身千手千眼具足。發是愿已。應時身上千手千眼悉皆具足。十方大地六種震動。十方千佛悉放光明照我身。從此已后。復于無量佛所。重更得聞。親承受持是咒。復生歡喜。便得超越無數劫微細生死。從是以往。常所誦持。未曾廢忘。由持此咒故。所生之處。恒在佛前。蓮花化生。不受胎藏之身。

佛告阿難。此咒能大利益三界眾生。若不過去久遠已來廣種善根。乃至名字不可得聞。何況得見。此觀世音自在菩薩。亦名捻索。亦名千光眼。此菩薩不可思議威神之力。已於過去無量劫中。已作佛竟。號正法明如來。大悲願力。為欲發起一切菩薩。安樂成熟諸眾生故。現作菩薩。汝等大眾．諸菩薩．梵王．帝釋．龍．神。皆應恭敬。莫生輕慢。一切人天。常須供養。專稱名號。得無量福。滅無量罪。命終往生阿彌陀佛極樂國土。

(觀音三昧經云。先已成佛。號正法明如來。釋迦為彼佛作苦行弟子。近世傳觀音是妙莊王第三公主。出家修行成道。寧不大謬。自招愆咎乎。雖云菩薩隨類現身。而第三公主考之無據。決非所現。故正訛集云。觀音香山卷中。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。不是才以女身修成道也。彼妙莊王。既不標何代

【現代漢語翻譯】現代漢語譯本我當下立即身具千手千眼。發了這個愿之後，應時身上千手千眼全部具足。十方大地發生六種震動。十方千佛都放出光明照耀我的身體。從此以後，我又在無量佛的處所，再次聽聞並親自接受奉持這個咒語，心中充滿歡喜，便得以超越無數劫的微細生死。從那以後，我常常誦持這個咒語，從未曾廢棄遺忘。由於持誦這個咒語的緣故，我所出生的地方，總是位於佛前，于蓮花中化生，不受胎藏之身。

佛告訴阿難（Ananda，佛陀十大弟子之一）：『這個咒語能夠大大地利益三界眾生。如果不是過去久遠以來廣泛種植善根，甚至連這個咒語的名字都無法聽聞，更何況得見。這位觀世音（Avalokiteśvara）自在菩薩，也名叫捻索，也名叫千光眼。這位菩薩具有不可思議的威神之力，已經在過去無量劫中，成就佛果，佛號為正法明如來（Zhengfaming rulai）。由於大悲願力，爲了發起一切菩薩的菩提心，安樂成熟一切眾生，所以示現為菩薩。你們大眾、各位菩薩、梵王（Brahmā，色界天之主）、帝釋（Śakra，欲界天之主）、龍、神，都應當恭敬，不要產生輕慢之心。一切人天，常常需要供養，專心稱念菩薩的名號，就能得到無量的福報，消滅無量的罪業，命終之後往生阿彌陀佛（Amitābha）的極樂國土。』

《觀音三昧經》中說，觀世音菩薩早已成佛，佛號為正法明如來，釋迦牟尼佛（Śākyamuni）是正法明如來的苦行弟子。近來世俗流傳觀音是妙莊王（Miaozhuangwang）的第三公主，出家修行成道，這難道不是大錯特錯嗎？這樣會給自己招來罪過啊！雖然說菩薩會隨著不同的種類示現不同的身形，但是第三公主的說法考證起來沒有任何依據，絕對不是菩薩所示現的。所以《正訛集》中說，觀音香山卷中，稱觀音是妙莊王之女，出家成道，所以號為觀音，這是錯誤的。觀音在過去早已成佛，以三十二應身，隨著不同的種類來度化眾生，或者示現為女身罷了，不是才以女身修行成道的。那個妙莊王，既然沒有標明是哪個朝代（年號）的。

【English Translation】 English version Instantly, I was fully endowed with a thousand hands and a thousand eyes. Upon making this vow, my body was immediately complete with a thousand hands and a thousand eyes. The great earth in the ten directions quaked in six ways. A thousand Buddhas in the ten directions all emitted light, illuminating my body. From then on, I again heard and personally received and upheld this mantra at the places of immeasurable Buddhas, filled with joy, and was able to transcend countless kalpas of subtle birth and death. Since then, I have constantly recited and upheld this mantra, never abandoning or forgetting it. Because of upholding this mantra, wherever I am born, I am always in front of the Buddha, born from a lotus flower, not subject to the body of the womb.

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'This mantra can greatly benefit sentient beings in the three realms. If one has not planted good roots extensively since the distant past, one cannot even hear the name of this mantra, let alone see it. This Avalokiteśvara Bodhisattva is also named Nian Suo, and also named Thousand-Eyed Light. This Bodhisattva has inconceivable majestic spiritual power. In the past immeasurable kalpas, he has already attained Buddhahood, with the Buddha name Zhengfaming Rulai. Due to his great compassionate vows, in order to arouse the Bodhi mind of all Bodhisattvas and bring peace and maturity to all sentient beings, he manifests as a Bodhisattva. You, the assembly, all Bodhisattvas, Brahma (the lord of the Form Realm), Śakra (the lord of the Desire Realm), dragons, and gods, should all be respectful and not give rise to arrogance. All humans and devas should constantly make offerings, wholeheartedly recite the Bodhisattva's name, and you will obtain immeasurable blessings, eradicate immeasurable sins, and be reborn in the Land of Ultimate Bliss of Amitabha Buddha.'

The Guanyin Samadhi Sutra says that Avalokiteśvara Bodhisattva had already become a Buddha, with the Buddha name Zhengfaming Rulai, and Śākyamuni Buddha was a disciple of Zhengfaming Rulai who practiced asceticism. Recently, it has been popularly circulated that Guanyin is the third princess of King Miaozhuangwang, who left home and cultivated to attain enlightenment. Isn't this a great mistake? This will bring guilt upon oneself! Although it is said that Bodhisattvas manifest different forms according to different categories, the claim of the third princess has no basis in verification and is definitely not what the Bodhisattva manifested. Therefore, the Zheng E Ji says that the Guanyin Xiangshan chapter claims that Guanyin is the daughter of King Miaozhuangwang, who left home and attained enlightenment, hence the name Guanyin. This is wrong. Guanyin had already become a Buddha in the past, using thirty-two response bodies to liberate sentient beings according to different categories, or manifesting as a female body. It is not that she only cultivated to attain enlightenment in a female body. That King Miaozhuangwang, since it is not indicated which dynasty (era name) he belonged to.

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。)

觀世音菩薩普門品

(觀音圓行。能觀一切音聲。隨向而答。應無不遍。所謂自在之業。普門示現。故曰普門品者。義類相從也。)

佛告無盡意菩薩。善男子。若有無量百千萬億眾生受諸苦惱。一心稱名觀世音菩薩。是菩薩即時觀其音聲。皆得解脫。

若有持是觀世音菩薩名者。設入大火。火不能燒。由是菩薩威神力故。若為大水所漂。稱其名號。即得淺處。若有百千萬億眾生。為求金銀七寶。入于大海。假使黑風吹其船舫。漂墮羅剎鬼國。其中若有乃至一人。稱觀世音菩薩名者。是諸人等。皆得解脫羅剎之難。以是因緣名觀世音(梵語羅剎。此云暴惡。亦云可畏。啖人鬼也。多住大海洲中。或住山間)。

若復有人臨當被害。稱觀世音菩薩名者。彼所執刀杖。尋段段壞。而得解脫。若三千大千國土。滿中夜叉．羅剎。欲來惱人。聞其稱觀世音菩薩名者。是諸惡鬼。尚不能以惡眼視之。況復加害。(三千大千。共有萬億日月。總號娑婆世界。夜叉。或云藥叉。華言勇健。能飛行迅速故也)。設復有人。若有罪．若無罪。杻械枷鎖。檢系其身。稱觀世音菩薩名者。皆悉斷壞。即得解脫。若三

【現代漢語翻譯】現代漢語譯本：（這段文字批評了某些國王，但沒有指明是哪個國家的國王。雖然勸導婦女有一定作用，但作用不大。然而，世俗的僧侶中竟然有人認為這是修行的精妙典籍，因此我才要加以闡發。）

觀世音菩薩普門品

（觀音菩薩的圓滿修行，能夠觀察一切音聲，隨其所向而回應，應答無所不遍。這就是所謂的自在之業，普遍示現，所以稱為普門品，意義和類別都是相通的。）

佛告訴無盡意菩薩：『善男子，如果有無量百千萬億的眾生，遭受各種苦惱，一心稱念觀世音菩薩的名號，這位菩薩立刻就能觀察到他們的音聲，使他們都得到解脫。』

『如果有人受持觀世音菩薩的名號，即使進入大火之中，火也不能燒傷他，這是因為觀世音菩薩的威神力。如果被大水所漂，稱念觀世音菩薩的名號，就能立刻到達淺水的地方。如果有百千萬億的眾生，爲了尋求金銀七寶，進入大海之中，假如遇到黑風吹他們的船隻，漂流到羅剎（Rakshasa，意為暴惡，可畏，食人鬼）鬼國，其中如果哪怕有一個人，稱念觀世音菩薩的名號，這些人都能解脫羅剎的災難。因為這個因緣，所以叫做觀世音。』

『如果又有人面臨被殺害的境地，稱念觀世音菩薩的名號，劊子手所執的刀杖，立刻就會一段段斷裂，從而得到解脫。如果三千大千國土（Three Thousand Great Thousand Worlds，共有萬億日月，總號娑婆世界）中，充滿著夜叉（Yaksa，意為勇健，能飛行迅速）和羅剎，想要來惱害人，聽到有人稱念觀世音菩薩的名號，這些惡鬼尚且不能用惡毒的眼睛來看他，更何況是加害呢？』

『假設又有人，無論是有罪還是無罪，被戴上刑具、手銬腳鐐，捆綁住身體，稱念觀世音菩薩的名號，這些刑具都會全部斷裂毀壞，立刻就能得到解脫。如果三

【English Translation】 English version: (This passage criticizes certain kings, without specifying which country they are from. While guiding women has some benefit, it is not significant. However, some worldly monks actually believe this to be a profound scripture for cultivation, which is why I am elaborating on it.)

The Universal Gate Chapter of Avalokiteśvara Bodhisattva

(Avalokiteśvara Bodhisattva's perfect practice enables him to observe all sounds, responding in every direction, without any place unreached. This is the so-called activity of freedom, universally manifested, hence it is called the Universal Gate Chapter, with meanings and categories that are interconnected.)

The Buddha told Akṣayamati Bodhisattva: 'Good man, if there are immeasurable hundreds of thousands of millions of sentient beings suffering from various afflictions, and they single-mindedly call upon the name of Avalokiteśvara Bodhisattva, this Bodhisattva will immediately observe their sounds and enable them all to attain liberation.'

'If someone upholds the name of Avalokiteśvara Bodhisattva, even if they enter a great fire, the fire will not be able to burn them, because of the majestic spiritual power of Avalokiteśvara Bodhisattva. If they are swept away by great water, by reciting his name, they will immediately reach shallow water. If there are hundreds of thousands of millions of sentient beings who enter the great ocean in search of gold, silver, and the seven treasures, and if a black wind blows their ships, causing them to drift into the country of Rakshasas (Rakshasa, meaning fierce, terrifying, man-eating ghosts), if even one person among them recites the name of Avalokiteśvara Bodhisattva, all these people will be liberated from the difficulty of the Rakshasas. Because of this cause and condition, he is called Avalokiteśvara.'

'If someone is about to be harmed, by reciting the name of Avalokiteśvara Bodhisattva, the knives and staffs held by their attackers will immediately break into pieces, and they will be liberated. If the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds, containing billions of suns and moons, collectively called the Saha World) are filled with Yakshas (Yaksa, meaning brave and swift, able to fly quickly) and Rakshasas who want to harass people, upon hearing someone recite the name of Avalokiteśvara Bodhisattva, these evil ghosts will not even be able to look at them with evil eyes, let alone harm them.'

'Suppose someone, whether guilty or innocent, is fitted with cangues, shackles, and chains, binding their body, by reciting the name of Avalokiteśvara Bodhisattva, all these restraints will be broken and destroyed, and they will immediately be liberated. If the three

千大千國土。滿中怨賊。有一商主。將諸商人。赍持重寶。經過險路。其中一人作是唱言。諸善男子。勿得恐怖。汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生。汝等若稱名者。於此怨賊。當得解脫。眾商人聞。俱發聲言。南無觀世音菩薩。稱其名故。即得解脫。無盡意。觀世音菩薩威神之力。巍巍如是。(此上是解脫眾生七災外業也)。

若有眾生。多於淫慾。常念恭敬觀世音菩薩。便得離欲。若多嗔恚。常念恭敬觀世音菩薩。便得離嗔。若多愚癡。常念恭敬觀世音菩薩。便得離癡。無盡意。觀世音菩薩有如是等大威神力。多所饒益。是故眾生。常應心念。(此上是解脫眾生三毒內業也)。

若有女人。設欲求男。禮拜供養觀世音菩薩。便生福德智慧之男。設欲求女。便生端正有相之女。宿植德本。眾人愛敬。無盡意。觀世音菩薩。有如是力。若有眾生。恭敬禮拜觀世音菩薩。福不唐捐。是故眾生。皆當受持觀世音菩薩名號。(此上是滿眾生二愿也。初語業稱名。滅除七災。二意業存念。凈除三毒。三身業禮拜。能滿二愿。即自在義也。今多稱觀世音者。語業用多。感易成故。鎮國云。三業歸依。十通隨應。鑒無遺照。益無不周矣)。

無盡意。若有人受持六十二億恒河沙菩薩名號

【現代漢語翻譯】現代漢語譯本千大千國土（Three Thousand Great Thousand Worlds）。充滿怨恨的盜賊。有一位商隊首領，帶領著眾多商人，攜帶貴重的財寶，經過危險的道路。其中一人這樣說道：『各位善男子，不要害怕。你們應當一心稱念觀世音菩薩（Avalokiteśvara）的名號。這位菩薩能將無畏佈施給眾生。你們如果稱念他的名號，就能從這些盜賊手中解脫。』眾商人聽后，一起大聲說：『南無觀世音菩薩（Namo Avalokiteśvara）。』因為稱念他的名號，立刻就得到了解脫。無盡意（Akṣayamati），觀世音菩薩（Avalokiteśvara）的威神之力，是如此的偉大。（以上是解脫眾生七種災難的外在業力）。如果有眾生，淫慾心很重，經常憶念恭敬觀世音菩薩（Avalokiteśvara），便能脫離淫慾。如果嗔恨心很重，經常憶念恭敬觀世音菩薩（Avalokiteśvara），便能脫離嗔恨。如果愚癡心很重，經常憶念恭敬觀世音菩薩（Avalokiteśvara），便能脫離愚癡。無盡意（Akṣayamati），觀世音菩薩（Avalokiteśvara）有這樣的大威神力，能給眾生帶來很多的利益。所以眾生，應當經常心念觀世音菩薩（Avalokiteśvara）。（以上是解脫眾生貪嗔癡三種內在業力）。如果有女人，想要祈求生男孩，禮拜供養觀世音菩薩（Avalokiteśvara），便會生下有福德有智慧的男孩。如果想要祈求生女孩，便會生下端莊美麗有福相的女孩，因為她前世種下了善根，所以受到眾人的愛戴和尊敬。無盡意（Akṣayamati），觀世音菩薩（Avalokiteśvara）有這樣的力量。如果有眾生，恭敬禮拜觀世音菩薩（Avalokiteśvara），所求的福報不會落空。所以眾生，都應當受持觀世音菩薩（Avalokiteśvara）的名號。（以上是滿足眾生兩種願望。最初用口業稱念名號，滅除七種災難。其次用意業存念，清凈貪嗔癡三種毒。再次用身業禮拜，能夠滿足兩種願望，這就是自在的含義。現在多數人稱念觀世音菩薩（Avalokiteśvara），是因為口業容易運用，感應容易成就。鎮國說，三業歸依，十種神通隨之應驗，照鑒沒有遺漏，利益沒有不周全的）。無盡意（Akṣayamati），如果有人受持六十二億恒河沙數的菩薩名號

【English Translation】 English version A Three Thousand Great Thousand Worlds. Filled with hateful thieves. There was a merchant leader who led many merchants, carrying precious treasures, passing through dangerous roads. One of them said, 'Good men, do not be afraid. You should single-mindedly recite the name of Avalokiteśvara Bodhisattva. This Bodhisattva can bestow fearlessness upon sentient beings. If you recite his name, you will be liberated from these thieves.' The merchants heard this and together exclaimed, 'Namo Avalokiteśvara Bodhisattva.' Because they recited his name, they were immediately liberated. Akṣayamati, the majestic and divine power of Avalokiteśvara Bodhisattva is so great. (The above is about liberating sentient beings from the external karma of seven calamities). If there are sentient beings who are very lustful, constantly mindful and respectful of Avalokiteśvara Bodhisattva, they will be able to leave lust. If they are very angry, constantly mindful and respectful of Avalokiteśvara Bodhisattva, they will be able to leave anger. If they are very foolish, constantly mindful and respectful of Avalokiteśvara Bodhisattva, they will be able to leave foolishness. Akṣayamati, Avalokiteśvara Bodhisattva has such great majestic and divine power, bringing much benefit. Therefore, sentient beings should constantly be mindful of Avalokiteśvara. If a woman wishes to pray for a son, by bowing and making offerings to Avalokiteśvara Bodhisattva, she will give birth to a son with blessings and wisdom. If she wishes to pray for a daughter, she will give birth to a daughter who is beautiful and virtuous, possessing roots of virtue from past lives, and is loved and respected by all. Akṣayamati, Avalokiteśvara Bodhisattva has such power. If there are sentient beings who respectfully bow to Avalokiteśvara Bodhisattva, their blessings will not be in vain. Therefore, all sentient beings should uphold the name of Avalokiteśvara Bodhisattva. (The above is about fulfilling two wishes of sentient beings. First, using verbal karma to recite the name, eliminating seven calamities. Second, using mental karma to be mindful, purifying the three poisons of greed, anger, and ignorance. Third, using physical karma to bow, fulfilling two wishes, which is the meaning of freedom. Now, most people recite Avalokiteśvara because verbal karma is easy to use, and the response is easy to achieve. The Zhen Guo says, 'Relying on the three karmas, the ten spiritual powers will respond accordingly, illuminating without omission, and benefiting without being incomplete.') Akṣayamati, if someone upholds the names of sixty-two billion Ganges sand-like Bodhisattvas

。復盡形供養飲食．衣服．臥具．醫藥。于汝意云何。是人功德多不。

無盡意言。甚多。世尊。

佛言。若復有人。受持觀世音菩薩名號。乃至一時禮拜供養。是二人福。正等無異。于百千萬劫。不可窮盡。無盡意。受持觀世音菩薩名號。得如是無量無邊福德之利。(此上示福應。下示十九說法．三十二應。及十四無畏。文多不錄。詳如下楞嚴所明。)

大佛頂首楞嚴經

爾時觀世音菩薩白佛言。世尊。憶念我昔無數恒河沙劫。於時有佛出現於世。名觀世音。我于彼佛。發菩提心。彼佛教我。從聞．思．修。入三摩地(達耳之謂聞。著心之謂思。治習之謂修。三者圓明。是名三慧。若聞而不思則法流不注。思而不修則無證悟。何能得入三摩地耶。若聞非正。誤入邪途。亦無證地。故云彼佛教我。是顯稟受正法自佛也。梵語三摩地。華言等持。謂定慧平等任持者也。此屬妙因。下云入流。即照理之慧。忘所。即息妄之定也)。初于聞中。入流忘所(初者。始下手工夫。反聞之初也。聞中。非謂肉耳及耳識之中。乃一念不生圓照法界之中。以此但借觀音聲。而彰能聞之體為聞中。不取所動靜之境為聞中也。然其聞性。雖有聲．無聲。明鑑瞭然。絲毫不昧。而曾無分別。亦同見性。猶如鏡中無別

【現代漢語翻譯】現代漢語譯本：『再完全地以飲食、衣服、臥具、醫藥來供養。你認為如何？這人的功德多嗎？』無盡意（Avalokitesvara的別名，意為『無盡的智慧』）回答：『非常多，世尊（Bhagavan，佛的尊稱）。』佛說：『如果有人，受持觀世音菩薩（Avalokitesvara-bodhisattva）的名號，乃至一時禮拜供養，這兩個人的福報，相等沒有差別，于百千萬劫，不可窮盡。無盡意（Avalokitesvara），受持觀世音菩薩（Avalokitesvara-bodhisattva）的名號，得到這樣無量無邊的福德利益。』（以上顯示福報的感應。以下顯示十九種說法、三十二應化身，以及十四種無畏。內容很多不在此記錄，詳細內容如下面的《楞嚴經》所闡明。）

《大佛頂首楞嚴經》

這時，觀世音菩薩（Avalokitesvara-bodhisattva）對佛說：『世尊（Bhagavan）！我憶念過去無數恒河沙劫（ganga-sandhi-kalpa）以前，當時有佛出現於世，名為觀世音（Avalokitesvara）。我于那位佛前，發菩提心（bodhi-citta）。那位佛教授我，從聞、思、修，入三摩地（samadhi）（用耳朵聽叫做聞，用心去思考叫做思，修正習氣叫做修。聞、思、修三者圓滿明瞭，就叫做三慧。如果聽了而不思考，那麼佛法就不能流入心中；思考了而不修行，那麼就沒有證悟，又怎麼能夠進入三摩地（samadhi）呢？如果聽到的不是正法，錯誤地進入邪途，也沒有證悟的可能。所以說那位佛教授我，是顯示稟承接受正法來自佛陀自身。梵語三摩地（samadhi），華語翻譯為等持，意思是說定和慧平等任持。這屬於妙因。下面說的入流，就是照理的智慧；忘所，就是止息妄念的禪定）。最初從聽聞入手，進入法性之流，忘卻所聞之境（最初，是開始下功夫，反聞的開始。聞中，不是指肉耳和耳識之中，而是一念不生圓照法界之中。因此只是借觀音聲，而彰顯能聞的本體為聞中，不取所動靜的境界為聞中。然而它的聞性，無論有聲無聲，都明鑑瞭然，絲毫不昧，而曾沒有分別，也同見性一樣，猶如鏡中沒有分別）。』

【English Translation】 English version: 'And then completely offer food, clothing, bedding, and medicine. What do you think? Is this person's merit great?' Inexhaustible Intent (An alias of Avalokitesvara, meaning 'inexhaustible wisdom') replied: 'Very much, World Honored One (Bhagavan, an honorific title for the Buddha).' The Buddha said: 'If there is someone who upholds the name of Avalokitesvara-bodhisattva, even if they only bow and make offerings for a moment, the merit of these two people is equal and without difference, and it cannot be exhausted in hundreds of thousands of kalpas. Inexhaustible Intent (Avalokitesvara), upholding the name of Avalokitesvara-bodhisattva, obtains such immeasurable and boundless benefits of merit.' (The above shows the response of blessings. The following shows nineteen kinds of teachings, thirty-two manifestations, and fourteen kinds of fearlessness. Much of the content is not recorded here, and the detailed content is explained in the Surangama Sutra below.)

The Great Buddha Crown Surangama Sutra

At that time, Avalokitesvara-bodhisattva said to the Buddha: 'World Honored One (Bhagavan)! I recall countless ganga-sandhi-kalpas ago, when a Buddha appeared in the world named Avalokitesvara. I made the bodhi-citta (bodhi-citta) before that Buddha. That Buddha taught me to enter samadhi (samadhi) through hearing, thinking, and cultivating (hearing with the ears is called hearing, thinking with the mind is called thinking, correcting habits is called cultivating. When hearing, thinking, and cultivating are complete and clear, it is called the three wisdoms. If one hears without thinking, then the Dharma cannot flow into the heart; if one thinks without cultivating, then there is no realization, so how can one enter samadhi (samadhi)? If what is heard is not the right Dharma, and one mistakenly enters a wrong path, there is no possibility of realization. Therefore, it is said that that Buddha taught me, which shows that receiving the right Dharma comes from the Buddha himself. The Sanskrit word samadhi (samadhi) is translated into Chinese as 'equal holding', which means that concentration and wisdom are equally maintained. This belongs to the wonderful cause. The 'entering the stream' mentioned below is the wisdom of illuminating the truth; 'forgetting the object' is the cessation of delusional thoughts). Initially, starting with hearing, entering the stream of Dharma nature, forgetting the object of what is heard (initially, is the beginning of putting in effort, the beginning of reversing hearing. 'In hearing' does not refer to the physical ear or ear consciousness, but to the state of no arising of a single thought, illuminating the Dharma realm completely. Therefore, it is only by borrowing the observation of sound that the essence of being able to hear is revealed as 'in hearing', and the realm of movement and stillness is not taken as 'in hearing'. However, its hearing nature, whether there is sound or no sound, is clearly and distinctly aware, without the slightest obscurity, and without any discrimination, just like the seeing nature, like a mirror without discrimination).'

分析。虛靈不昧。萬法森然。交徹互融。非有非空。即空即有。妙極不容思議之境也。入流者。反聞自性也。即是一念不生。迴光反照。專注以聞自性之謂也)。所入既寂。動靜二相。瞭然不生(入流忘所。顯離動相。此中動靜二相皆除。言所者。即忘所也。言入者。即入流也。所入既寂者。謂忘所．入流二俱成靜。即群動俱息．收攝情忘之謂也)。如是漸增。聞所聞盡(如是者。承上之辭。漸增者。加功進行之意。上聞字。乃旋倒之聞機。下聞字。乃所聞之聞性。謂能聞之聞機與所聞之聞性俱除滅。故曰聞所聞盡也)。盡聞不住。覺所覺空(盡聞二字。牒前聞所聞盡。即二聞雙泯之境。不住。謂加功進行。透過斯境。不鈍滯於此也。覺者。即照此境之智也。所覺者。即此湛一之境也。謂能覺之智。與所覺之境。二俱空寂。泯然無復對待也)。空覺極圓。空所空滅(空覺之空。牒上覺所覺空之空也。言空覺者。是重空之智也。極圓者。乃增修滿其份量之意。空所空滅者。謂重空之智。並前智境。一切滅盡無餘也)。生滅既滅。寂滅現前(生滅二字。通前動靜。聞覺空滅也。若住最後滅相。則為滅相所覆。恒處俱空。若無住著之心。以俟一剎那頃。本理現前。此之滅相即迥脫矣。然所謂寂者。非對動之寂。是從無始來。

本自不動之寂也。所謂滅者。非對生之滅。乃從無始來。本無生之滅也)。忽然超越世出世間。十方圓明。獲二殊勝(忽然者。謂證入真體。在一剎那頃。而稱體起用。亦在一剎那也。超越。即解脫也。不為界內有縛。故超越世間。不為界外空纏。故超越出世間也。十方圓明者。圓明即明通彌滿于百界。所謂寂照含虛空也。殊勝者。顯超權乘。即下列二種妙用也)。一者上合十方諸佛本妙覺心。與佛如來同一慈力。二者下合十方一切六道眾生。與諸眾生同一悲仰(上合諸佛本妙覺心。故起三十二應。說法度生。下合衆生清凈本源。故令眾生獲十四無畏。慈能與樂。力即用也。悲求拔苦。仰即希望也)。

世尊。由我供養觀音如來。蒙彼如來授我如幻聞熏聞脩金剛三昧。與佛如來同慈力故。令我身成三十二應。入諸國土(即無剎不現身者也)。世尊。若諸菩薩。入三摩地。進修無漏。勝解現圓。我現佛身。而為說法。令其解脫(勝解者。謂彼因行已極。所起證悟之智也。現謂現前。圓即滿也。謂智證現前。將滿之時也)。若諸有學。寂靜妙明。勝妙現圓。我于彼前。現獨覺身。而為說法。令其解脫(有學者。煩惱未盡。尚須學斷。故名有學。若煩惱解脫。則名無學。梵語辟支。華言獨覺。亦云緣覺。良由多生稟佛

【現代漢語翻譯】現代漢語譯本：『本自不動之寂也』，指的是本體原本就是寂靜不動的。所謂的『滅』，不是相對於『生』而言的『滅』，而是從無始以來，本來就沒有『生』的『滅』。忽然超越世間和出世間，十方世界都圓滿光明，獲得兩種殊勝的功德（『忽然』，是指證入真如本體，在一剎那間；而依體起用，也是在一剎那間。『超越』，就是解脫。不被界內的束縛所困，所以超越世間；不被界外的空無所纏繞，所以超越出世間。『十方圓明』，指的是圓滿的光明通達瀰漫于百界，就是所謂的寂照含虛空。『殊勝』，是彰顯超越權乘，就是下面列舉的兩種妙用）。一是向上與十方諸佛的本妙覺心相合，與佛如來具有同一的慈悲力量。二是向下與十方一切六道眾生相合，與一切眾生具有同一的悲憫仰望（向上與諸佛的本妙覺心相合，所以能示現三十二應化身，說法度化眾生；向下與眾生清凈的本源相合，所以能使眾生獲得十四種無畏的功德。慈悲能夠給予快樂，力量就是作用。悲憫是求取拔除痛苦，仰望就是希望）。『世尊，由於我供養觀音如來（Avalokiteśvara Tathagata），蒙受觀音如來傳授我如幻的聞熏聞脩金剛三昧（Vajra Samadhi），與佛如來具有相同的慈悲力量，所以能使我的身體成就三十二應化身，進入各個國土（就是沒有一個剎土不顯現我的身形）。世尊，如果各位菩薩進入三摩地（Samadhi），進一步修習無漏的功德，殊勝的理解顯現圓滿，我就顯現佛身，為他們說法，使他們解脫（『勝解』，是指他們因地的修行已經達到極點，所生起的證悟智慧。『現』，是指顯現於眼前。『圓』，就是圓滿。指的是智慧證悟顯現於眼前，將要圓滿的時候）。如果各位有學之人，寂靜而妙明，殊勝的妙用顯現圓滿，我就在他們面前，顯現獨覺身（Pratyekabuddha），為他們說法，使他們解脫（『有學』，指的是煩惱還沒有斷盡，還需要學習斷除，所以稱為有學。如果煩惱解脫，就稱為無學。梵語辟支迦佛（Pratyekabuddha），漢譯為獨覺，也稱為緣覺，因為他們多生稟承佛陀的教誨）』

【English Translation】 English version: 『The immobility of the self is stillness.』 The so-called 『cessation』 is not the cessation relative to 『birth,』 but the cessation of what has never been born since beginningless time. Suddenly transcending the mundane and supramundane, the ten directions are perfectly illuminated, attaining two supreme virtues (The 『sudden』 refers to entering the true essence in an instant; and arising from the essence to function is also in an instant. 『Transcending』 is liberation. Not bound by the confines within the realms, thus transcending the mundane; not entangled by the emptiness outside the realms, thus transcending the supramundane. 『Perfect illumination in the ten directions』 refers to the perfect illumination pervading the hundred realms, which is the so-called stillness illuminating and containing the void. 『Supreme virtues』 manifest surpassing the provisional vehicle, which are the two wonderful functions listed below). First, uniting upward with the original wonderful enlightened mind of all Buddhas in the ten directions, sharing the same compassionate power as the Tathagatas. Second, uniting downward with all sentient beings in the six realms in the ten directions, sharing the same compassionate longing as all sentient beings (Uniting upward with the original wonderful enlightened mind of all Buddhas, thus manifesting thirty-two response bodies to teach and liberate sentient beings; uniting downward with the pure original source of sentient beings, thus enabling sentient beings to attain fourteen fearlessnesses. Compassion can give joy, and power is its function. Pity seeks to alleviate suffering, and longing is hope). 『World Honored One, because I made offerings to Avalokiteśvara Tathagata, I received from that Tathagata the illusory hearing-infused hearing-cultivation Vajra Samadhi, and because I share the same compassionate power as the Buddhas, I can transform my body into thirty-two response bodies, entering all lands (meaning there is no land where I do not manifest my form). World Honored One, if all Bodhisattvas enter Samadhi and further cultivate non-outflow virtues, and their superior understanding manifests perfectly, I will manifest as a Buddha body to teach them, enabling them to attain liberation (Superior understanding refers to the wisdom of enlightenment arising from the culmination of their causal practices. Manifest refers to appearing before them. Perfect means complete. It refers to the time when wisdom enlightenment appears before them and is about to be completed). If all learners are still and wonderfully enlightened, and their superior wonderful functions manifest perfectly, I will manifest before them as a Pratyekabuddha to teach them, enabling them to attain liberation (Learners refer to those whose afflictions have not yet been exhausted and still need to learn to eliminate them, hence they are called learners. If afflictions are liberated, they are called non-learners. Pratyekabuddha in Sanskrit, translated as Solitary Buddha or Condition-Aware Buddha, because they have received the Buddha's teachings for many lifetimes)』

小教。未證無學。故出無佛世時。觀物變易。自覺無生。因號獨覺。然亦悟十二因緣法。亦可名為緣覺。但以根有利．鈍。值佛．不值佛之殊分。而有二類耳)。若諸有學。斷十二因緣。緣斷勝性。勝妙現圓。我于彼前。現緣覺身。而為說法。令其解脫(勝性。即因緣無生之性也。溫陵曰。緣覺者。稟佛之教。觀緣悟道也。知迷勝性。由十二緣。於是斷之。從無明滅。至於憂悲苦惱滅。則緣斷而性現矣。性因緣斷而顯。故曰緣斷勝性。此二皆中乘人也)。若諸有學。得四諦空。修道入滅。勝性現圓。我于彼前。現聲聞身。而為說法。令其解脫(四諦者。苦．集．滅．道也。斷四諦下惑。證生空理。故曰得四諦空。聞佛聲教而得悟道。故曰聲聞。從初果至四果。並曰聲聞。皆小乘人也。證四果名為阿羅漢。方曰無生。從現佛身至此。是現四聖身也)。若諸眾生。欲心明悟。不犯欲塵。欲身清凈。我于彼前。現梵王身。而為說法。令其解脫(欲心明悟者。謂深達淫慾為招苦之本也。梵者。凈也)。若諸眾生。欲為天主。統領諸天。我于彼前。現帝釋身。而為說法。令其成就(梵語釋提桓因。華言能天主。以能為三十三天主。其姓憍尸迦。俗云玉帝)。若諸眾生。欲身自在。遊行十方。我于彼前。現自在天身。而為說法。令

其成就(自在者。梵語婆舍跋提。華言他化自在天。謂假他所作。以成己樂也。即欲界頂第六天。屬魔天也。又此天上。別有魔王居處。亦自在天攝。言遊行十方者。謂欲界四洲之十方也)。若諸眾生。欲身自在。飛行虛空。我于彼前。現大自在天身。而為說法。令其成就(今大自在天。字威靈帝。三目八臂。騎白牛。執三股叉)。若諸眾生。愛統鬼神。救護國土。我于彼前。現天大將軍身。而為說法。令其成就(四天王。共有三十二將為主帥。韋䭾為其上首。各統所部鬼神。即八部之屬。救護萬國。摧邪護正也)。若諸眾生。愛統世界。保護眾生。我于彼前。現四天王身。而為說法。令其成就(帝釋為君。四王為臣。居欲界初天。分統四洲。護諸眾生)。若諸眾生。愛生天宮。驅使鬼神。我于彼前。現四天王國太子身。而為說法。令其成就(四王各有九十一太子。從現梵王身至此。是現天趣身也。其梵王居初禪．二禪之中。主領小千界。帝釋居欲界須彌頂。為三十三天及四王天主。說十善法教化諸天。自在天居欲界頂。大自在天居色界頂。主大千界也)。若諸眾生。樂為人王。我于彼前。現人王身。而為說法。令其成就(自金輪王。至粟散王。皆曰人王。其輪王。七寶具足。主四天下。粟散王。惟主一邦一國。如粟

之多。散於天下也。若有眾生愿生生為王。以法治世。菩薩即為其現所欣之身。與其說法。令修十善道因。及王德業。以種來生之果也)。若諸眾生。愛主族姓。世間推讓。我于彼前。現長者身。而為說法。令其成就(具十德名長者。姓貴．位高．大富．威猛．智深．年耆．行凈．禮備．上贊．下歸。故為族姓之主。世間推讓也)。若諸眾生。愛治國土。剖斷邦邑。我于彼前。現宰官身。而為說法。令其成就(三臺輔相。州牧縣長。悉號宰官也)。若諸眾生。愛談名言。清凈自居。我于彼前。現居士身。而為說法。令其成就。(或談道論德。為人師範。或著書立言。垂訓後世之稱。名言。典章也。又大富多財．居業豐盈之謂。或云道藝處士)。若諸眾生。愛諸數術。攝衛自居。我于彼前。現婆羅門身。而為說法。令其成就(梵語婆羅門。華言凈行。彼以行自貞。代代相承數術．字書。以調攝衛護身壽為業。或在家。或出家。有十八姓。世之所重。惟天竺有。余國所無也)。若有男子。好學出家。持諸戒律。我于彼前。現比丘身。而為說法。令其成就(比丘。華言乞士。乞是乞求之名。士是清雅之稱。謂出家人。謙下自𢍉。破憍慢心。乞食資身。離四邪命。福利檀越。以成清雅之德。乞法以資慧命。而長養法身也。亦名

【現代漢語翻譯】現代漢語譯本：很多。散佈在天下各處。如有眾生希望生生世世為國王，以正法治理國家，菩薩就為他們顯現所喜愛的身形，併爲他們說法，使他們修習十善道之因，以及國王應有的德行，以此種下來世的善果）。如果各種眾生，喜愛成為宗族的首領，受到世間的推崇和禮讓，我就在他們面前，顯現長者的身形，而為他們說法，使他們成就（具備十種德行才能稱為長者，即姓氏尊貴、地位高、財富眾多、威望顯赫、智慧深遠、年長德高、行為純潔、禮儀完備、受上級讚賞、受下級歸附。所以能成為宗族的首領，受到世間的推崇和禮讓）。如果各種眾生，喜愛治理國家，決斷邦邑事務，我就在他們面前，顯現宰官的身形，而為他們說法，使他們成就（三臺輔相，州牧縣長，都稱為宰官）。如果各種眾生，喜愛談論名言，以清凈自居，我就在他們面前，顯現居士的身形，而為他們說法，使他們成就。（或者談論道義德行，成為人們的師範，或者著書立說，將訓誡流傳給後世，這些都可稱為『名言』，即典章制度。又或者指大富大貴、家業豐盈的人。也有人說是指精通道藝的處士）。如果各種眾生，喜愛各種數術，用以養生自保，我就在他們面前，顯現婆羅門（梵語，意為『凈行』）的身形，而為他們說法，使他們成就（他們以行為純潔自律，世代相傳數術、文字，以調養衛護身心壽命為職業。或者在家，或者出家，有十八個姓氏，受到世人的重視。只有天竺才有，其他國家沒有）。如果有男子，喜歡學習佛法而出家，持守各種戒律，我就在他們面前，顯現比丘（梵語，意為『乞士』）的身形，而為他們說法，使他們成就（比丘，漢譯為『乞士』，『乞』是乞求的意思，『士』是清雅的稱謂。指出了家之人，謙虛自卑，破除驕慢之心，乞食以維持生命，遠離四種邪命，為施主帶來福利，從而成就清雅的德行。乞求佛法以滋養慧命，從而增長法身。也稱為

【English Translation】 English version: Many. Scattered throughout the world. If there are sentient beings who wish to be kings in every lifetime, governing the world with Dharma, the Bodhisattva will manifest the form they desire and teach them the Dharma, enabling them to cultivate the causes of the Ten Virtuous Paths and the virtues of a king, thereby planting the seeds for good results in future lives). If various sentient beings love to be the heads of clans, respected and deferred to by the world, I will appear before them in the form of an elder (Changzhe), and teach them the Dharma, enabling them to achieve (one who possesses ten virtues is called an elder, namely, noble lineage, high status, great wealth, formidable power, profound wisdom, advanced age and high virtue, pure conduct, complete etiquette, praised by superiors, and relied upon by subordinates. Therefore, they can become the heads of clans, respected and deferred to by the world). If various sentient beings love to govern countries and adjudicate affairs of states, I will appear before them in the form of a minister (Zaiguan), and teach them the Dharma, enabling them to achieve (the three chief ministers, governors of states, and magistrates of counties are all called ministers). If various sentient beings love to discuss famous sayings and live in purity, I will appear before them in the form of a layman (Jushi), and teach them the Dharma, enabling them to achieve (either discussing morality and virtue, becoming a teacher for people, or writing books and establishing doctrines to pass on teachings to future generations, these can be called 'famous sayings,' that is, codes and institutions. Or it refers to people who are wealthy and have prosperous businesses. Some also say it refers to hermits who are proficient in arts and skills). If various sentient beings love various numerologies and use them to nourish and protect themselves, I will appear before them in the form of a Brahmin (Baluomen) (Sanskrit, meaning 'pure conduct'), and teach them the Dharma, enabling them to achieve (they maintain purity in their conduct, passing down numerology and writing from generation to generation, using them to regulate and protect their bodies and lives as their profession. Some are householders, some are renunciates, with eighteen surnames, respected by the world. Only India has them, other countries do not). If there are men who love to study Buddhism and renounce the world, upholding various precepts, I will appear before them in the form of a Bhikshu (Biqiu) (Sanskrit, meaning 'beggar'), and teach them the Dharma, enabling them to achieve (Bhikshu, translated as 'beggar,' 'begging' is the meaning of seeking, 'shi' is a term of purity and elegance. It refers to those who have left home, being humble and self-effacing, breaking the mind of arrogance and pride, begging for food to sustain life, staying away from the four wrong livelihoods, bringing blessings to donors, thereby achieving pure and elegant virtues. Begging for the Dharma to nourish wisdom and thereby grow the Dharma body. Also called

怖魔。謂其受如來二百五十大戒之時。震動魔王宮殿。魔王怖其出境。亦化諸人而出三界。減其眷屬。空其宮殿。故怖也)。若有女人。好學出家。持諸禁戒。我于彼前。現比丘尼身。而為說法。令其成就(尼者女也。受如來三百四十八大戒者)。若有男子。樂持五戒。我于彼前。現優婆塞身。而為說法。令其成就(梵語優婆塞。華言清凈士。亦言近事。謂在家受佛三歸．五戒．八戒者。以受持凈戒。方堪親近承事佛．法．僧也)。若有女子。五戒自居。我于彼前。現優婆夷身。而為說法。令其成就(夷者女也。謂在家受佛三歸．五戒．八戒女人也)。若有女人。內政立身。以修家國。我于彼前。現女主身。及國夫人．命婦．大家。而為說法。令其成就(家音姑。內政。即泛言一切婦道。儒書云。有閨門之修。而無外境之志。故曰內政。然閨門為萬化之源。故關於家國之治亂。家通大夫以下。國通諸侯以上。孤山曰。女主。即天子之後也。周禮天子之後。立六宮．三夫人．九嬪．三十七世婦．八十一御妻也。國夫人者。如論語云。邦君之妻。曰君夫人。命婦者。謂妻因夫榮者也。大家者。如後漢扶風曹世叔妻者。同郡班彪之女。名昭。字惠姬。和帝數召入宮。令皇后．貴人師事焉。號曰大家。此釋未必然也。若據天竺

【現代漢語翻譯】現代漢語譯本怖魔（指其接受如來二百五十條大戒的時候，震動了魔王的宮殿。魔王害怕他超出自己的境界，也幻化出各種人離開三界，減少魔王的眷屬，使他的宮殿空虛，所以使魔王感到恐懼）。如果有個女人，喜歡學習佛法而出家，持守各種戒律，我就在她面前，顯現比丘尼（尼，指女性）的身相，為她說法，使她獲得成就（比丘尼是接受如來三百四十八條大戒的女性）。如果有個男子，樂於持守五戒，我就在他面前，顯現優婆塞（梵語優婆塞，漢譯為清凈士，也譯為近事，指在家接受佛的三皈依、五戒、八戒的男子。因為受持清凈的戒律，才能親近承事佛、法、僧）。為他說法，使他獲得成就。如果有個女子，安於持守五戒，我就在她面前，顯現優婆夷（夷，指女性，指在家接受佛的三皈依、五戒、八戒的女子）的身相，為她說法，使她獲得成就。如果有個女人，在家庭內部處理事務，通過修身來治理家庭和國家，我就在她面前，顯現女主（指天子的配偶）的身相，以及國夫人（諸侯的妻子）、命婦（因丈夫的榮耀而獲得封號的婦女）、大家（指有聲望的婦女），為她說法，使她獲得成就（這裡的『家』讀gū，指家庭內部的事務。『內政』，泛指一切婦道。儒家書籍說，有閨房的修養，而沒有外面的志向，所以叫做『內政』。然而閨房是萬物的根源，所以關係到家庭和國家的治理。『家』通大夫以下，『國』通諸侯以上。孤山認為，『女主』，就是天子的皇后。按照《周禮》，天子的後宮，設立六宮、三夫人、九嬪、三十七世婦、八十一御妻。『國夫人』，如《論語》所說，諸侯的妻子，叫做君夫人。『命婦』，指妻子因為丈夫的榮耀而獲得封號。『大家』，如後漢扶風曹世叔的妻子，是同郡班彪的女兒，名叫曹昭，字惠姬，漢和帝多次召她入宮，讓皇后、貴人向她學習，號稱『大家』。這個解釋未必正確。如果按照天竺（古印度）

【English Translation】 English version To terrify Māra (referring to the time when one receives the Tathāgata's two hundred and fifty great precepts, shaking the palace of the Māra king. The Māra king fears that one will transcend his realm, and also transforms into various people to leave the Three Realms, reducing the Māra king's retinue, emptying his palace, hence the fear). If there is a woman who loves to study the Dharma and become a renunciate, upholding various precepts, I will appear before her in the form of a Bhikṣuṇī (a female monastic), and expound the Dharma for her, enabling her to achieve accomplishment (a Bhikṣuṇī is a woman who has received the Tathāgata's three hundred and forty-eight great precepts). If there is a man who delights in upholding the five precepts, I will appear before him in the form of an Upāsaka (Sanskrit Upāsaka, translated as 'pure man' or 'attendant', referring to a layman who has taken refuge in the Three Jewels and observes the five or eight precepts. Because of upholding pure precepts, one is qualified to closely attend to the Buddha, Dharma, and Sangha). I will expound the Dharma for him, enabling him to achieve accomplishment. If there is a woman who is content with upholding the five precepts, I will appear before her in the form of an Upāsikā (a female lay follower who has taken refuge in the Three Jewels and observes the five or eight precepts), and expound the Dharma for her, enabling her to achieve accomplishment. If there is a woman who manages domestic affairs and cultivates herself to govern her family and country, I will appear before her in the form of a female ruler (referring to the emperor's consort), as well as the wife of a feudal lord (Guófūren), a titled lady (Mìngfù, a woman who receives a title due to her husband's honor), and a respected woman (Dàjiā), and expound the Dharma for her, enabling her to achieve accomplishment (here, 'jiā' is pronounced gū, referring to domestic affairs. 'Nèizhèng' generally refers to all aspects of womanly virtue. Confucian texts say that one has cultivation within the boudoir but no ambition for the outside world, hence it is called 'Nèizhèng'. However, the boudoir is the source of all transformations, so it is related to the governance of family and country. 'Jiā' refers to those below the rank of Daifu, and 'Guó' refers to those above the rank of feudal lords. Gūshān believes that 'female ruler' is the emperor's empress. According to the Rites of Zhou, the emperor's harem consists of six palaces, three consorts, nine concubines, thirty-seven Shìfù, and eighty-one imperial wives. 'Guófūren' is, as the Analects say, the wife of a feudal lord, called Jūnfūren. 'Mìngfù' refers to a wife who receives a title due to her husband's honor. 'Dàjiā' is like the wife of Cáo Shìshū of Fúfēng in the Later Han Dynasty, who was the daughter of Bān Biāo of the same commandery, named Cáo Zhāo, courtesy name Huìjī. Emperor Hé repeatedly summoned her to the palace, ordering the empress and noble ladies to learn from her, and she was called 'Dàjiā'. This explanation may not be accurate. If according to India (ancient India)

。凡豪族主家之婦。皆稱曰大家)。若有眾生。不壞男根。我于彼前。現童男身。而為說法。令其成就(謂不犯女色者。故曰不壞男根)。若有處女。愛樂處身。不求侵暴。我于彼前。現童女身。而為說法。令其成就(處女。是未出嫁之女也。若常愛樂為處女身。不願從人。縱有強為侵暴。亦誓不從也。已上從現人王至此。是現人道身也)。若有諸天。樂出天倫。我現天身。而為說法。令其成就(出字。與下度字．脫字同。又言成就者。是遂其脫離之愿也。諸天求出天倫者。以天趣耽樂。不能整心修道。惟人趣能之。故求脫離也)。若有諸龍。樂出龍倫。我現龍身。而為說法。令其成就(龍有四種。一守天宮持令不落。二興雲致雨利益人間。三地龍決江開瀆。四守輪王大寶藏。華嚴云。龍王降雨。不從身出。不從心出。無有積集。而非不見。但以龍王心念力故。霈然洪霔。周遍天下。如是境界。不可思議。然龍雖有如是神力。其鱗甲中。有無量蛆蟲之所唼食。每日三時。復有熱風．熱砂燒身之苦。故其樂出也)。若有藥叉。樂度本倫。我于彼前。現藥叉身。而為說法。令其成就。若有乾闥婆。樂脫其倫。我于彼前。現乾闥婆身。而為說法。令其成就(乾闥婆。華言香陰。不食酒肉。惟以香資陰身。乃帝釋樂神)。若阿

【現代漢語翻譯】現代漢語譯本：凡是豪門大戶人家的主婦，都稱作『大家』（指豪族主家的婦人）。如有眾生，不曾破損男根（指沒有犯過女色），我就在那人面前，顯現童男之身，為他說法，令他成就（指不犯女色者，所以說不壞男根）。如有處女，喜愛保持處女之身，不求被侵犯，我就在那人面前，顯現童女之身，為他說法，令她成就（處女，是未出嫁的女子。如果常常喜愛保持處女之身，不願嫁人，縱然有強行侵犯，也發誓不從。以上從顯現人王到這裡，是顯現人道之身）。如有諸天，樂於脫離天倫，我就顯現天身，為他說法，令他成就（『出』字，與下文的『度』字、『脫』字相同。又說成就，是成全他們脫離的願望。諸天求脫離天倫的原因是，天道耽於享樂，不能專心修道，只有人道才能做到，所以求脫離）。如有諸龍，樂於脫離龍倫，我就顯現龍身，為他說法，令他成就（龍有四種：一是守護天宮，保持天令不墜；二是興云降雨，利益人間；三是地龍，疏通江河；四是守護輪王的大寶藏。《華嚴經》說，龍王降雨，不是從身體發出，也不是從心裡發出，沒有積聚，卻無所不見。只是因為龍王心念的力量，普降甘霖，周遍天下。這樣的境界，不可思議。然而龍雖然有這樣的神力，它的鱗甲中，有無量蛆蟲啃食，每日三時，還有熱風、熱砂燒身的痛苦，所以它們樂於脫離）。如有藥叉，樂於脫離本倫，我就在那人面前，顯現藥叉身，為他說法，令他成就。如有乾闥婆，樂於脫離其倫，我就在那人面前，顯現乾闥婆身，為他說法，令他成就（乾闥婆（Gandharva），漢譯為香陰，不吃酒肉，只靠香氣滋養身體，是帝釋天（Indra）的樂神）。若阿 English version: Those housewives of powerful and wealthy families are all called 'Dajia' (meaning the lady of a prominent family). If there are sentient beings who have not damaged their male roots (meaning they have not committed sexual misconduct), I will appear before them in the form of a young boy and preach the Dharma to them, enabling their accomplishment (referring to those who do not engage in sexual misconduct, hence 'undamaged male roots'). If there are virgins who cherish their virginity and do not seek violation, I will appear before them in the form of a young girl and preach the Dharma to them, enabling their accomplishment (a virgin is an unmarried woman. If she always cherishes her virginity and does not wish to marry, even if there is forced violation, she vows not to yield. The above, from appearing as a human king to here, is appearing in the form of the human realm). If there are devas (gods) who desire to leave the heavenly realm, I will appear in the form of a deva and preach the Dharma to them, enabling their accomplishment (the word 'leave' is the same as 'deliverance' and 'escape' below. Furthermore, 'accomplishment' means fulfilling their wish for liberation. The reason why devas seek to leave the heavenly realm is that the heavenly realm is immersed in pleasure and cannot focus on cultivating the path, which only the human realm can achieve, hence the desire to leave). If there are nagas (dragons) who desire to leave the dragon realm, I will appear in the form of a naga and preach the Dharma to them, enabling their accomplishment (there are four types of nagas: first, those who guard the heavenly palace and maintain the heavenly decrees; second, those who create clouds and rain to benefit humanity; third, earth nagas who dredge rivers; and fourth, those who guard the great treasures of the wheel-turning king. The Avatamsaka Sutra says that the rain of the naga king does not come from the body, nor from the mind, nor is it accumulated, yet it is not unseen. It is only through the power of the naga king's mind that abundant rain falls, pervading the world. Such a realm is inconceivable. However, although nagas have such divine power, their scales are infested with countless maggots, and three times a day, they suffer the pain of hot winds and hot sand burning their bodies, hence their desire to leave). If there are yakshas (demons) who desire to escape their realm, I will appear before them in the form of a yaksha and preach the Dharma to them, enabling their accomplishment. If there are gandharvas (celestial musicians) who desire to escape their realm, I will appear before them in the form of a gandharva and preach the Dharma to them, enabling their accomplishment (Gandharva, translated as 'fragrant shade', does not eat meat or drink alcohol, but nourishes the body with fragrance, and is the celestial musician of Indra (帝釋天)). If A

【English Translation】 Modern Chinese version: All housewives of wealthy and powerful families are called 'Dajia' (referring to the women of prominent families). If there are sentient beings who have not damaged their male roots (meaning they have not committed sexual misconduct), I will appear before them in the form of a young boy and preach the Dharma to them, enabling their accomplishment (referring to those who do not engage in sexual misconduct, hence 'undamaged male roots'). If there are virgins who cherish their virginity and do not seek violation, I will appear before them in the form of a young girl and preach the Dharma to them, enabling their accomplishment (a virgin is an unmarried woman. If she always cherishes her virginity and does not wish to marry, even if there is forced violation, she vows not to yield. The above, from appearing as a human king to here, is appearing in the form of the human realm). If there are devas (gods) who desire to leave the heavenly realm, I will appear in the form of a deva and preach the Dharma to them, enabling their accomplishment (the word 'leave' is the same as 'deliverance' and 'escape' below. Furthermore, 'accomplishment' means fulfilling their wish for liberation. The reason why devas seek to leave the heavenly realm is that the heavenly realm is immersed in pleasure and cannot focus on cultivating the path, which only the human realm can achieve, hence the desire to leave). If there are nagas (dragons) who desire to leave the dragon realm, I will appear in the form of a naga and preach the Dharma to them, enabling their accomplishment (there are four types of nagas: first, those who guard the heavenly palace and maintain the heavenly decrees; second, those who create clouds and rain to benefit humanity; third, earth nagas who dredge rivers; and fourth, those who guard the great treasures of the wheel-turning king. The Avatamsaka Sutra says that the rain of the naga king does not come from the body, nor from the mind, nor is it accumulated, yet it is not unseen. It is only through the power of the naga king's mind that abundant rain falls, pervading the world. Such a realm is inconceivable. However, although nagas have such divine power, their scales are infested with countless maggots, and three times a day, they suffer the pain of hot winds and hot sand burning their bodies, hence their desire to leave). If there are yakshas (demons) who desire to escape their realm, I will appear before them in the form of a yaksha and preach the Dharma to them, enabling their accomplishment. If there are gandharvas (celestial musicians) who desire to escape their realm, I will appear before them in the form of a gandharva and preach the Dharma to them, enabling their accomplishment (Gandharva, translated as 'fragrant shade', does not eat meat or drink alcohol, but nourishes the body with fragrance, and is the celestial musician of Indra (帝釋天)). If A

修羅。樂脫其倫。我于彼前。現阿修羅身。而為說法。令其成就(阿修羅。華言無端正。謂男丑．女端正故。又云非天。以其果報最勝。鄰次諸天。而非天。居大海底。宮殿園林。七寶所成。常與天鬥。有君臣民庶也)。若緊那羅。樂脫其倫。我于彼前。現緊那羅身。而為說法。令其成就(緊那羅。華言疑神。以其似人。頭上有角。因而名之。乃天帝絲竹樂神也。此中應有迦樓羅。即金翅鳥神。方成八部。恐是譯人之脫落也)。若摩呼羅伽。樂脫其倫。我于彼前。現摩呼羅伽身。而為說法。令其成就(摩呼羅伽。華言大腹行。即地龍。或曰大蟒神也。自天至此。是現八部身也。自龍之下。雖皆具神通．福德．威權。然均是惡趣。各具苦惱。其龍及摩呼羅伽。是畜生道所攝。乾闥婆．緊那羅。是神道攝。阿修羅。乃六道中之一趣。時懷醜陋．忿兢之苦。是以多欲脫離為人。希修進道。若欲直入聖流。則在求三乘聖果中攝也)。若諸眾生。樂人修人。我現人身。而為說法。令其成就(此謂在人中。而求世世復得人身修進也)。若諸非人。有形．無形．有想．無想。樂度其倫。我于彼前。皆現其身。而為說法。令其成就(長水曰。有形如休咎精明等。無形如空散銷沉等。有想如神鬼精靈等。無想如精神化為土木金石等。皆非

【現代漢語翻譯】現代漢語譯本阿修羅（Ashura，意為『非端正』，指男子醜陋而女子端正。又稱『非天』，因其果報殊勝，接近諸天，但又不是天，居住在大海底，宮殿園林由七寶構成，常與天人爭鬥，有君臣百姓）。如果阿修羅喜歡脫離其類別，我就在他們面前顯現阿修羅身，為他們說法，使他們成就。若緊那羅（Kinnara，意為『疑神』，因其似人，頭上有角而得名，是天帝的絲竹樂神）。喜歡脫離其類別，我就在他們面前顯現緊那羅身，為他們說法，使他們成就。（此處應有迦樓羅（Garuda），即金翅鳥神，方能構成天龍八部，可能是翻譯者的遺漏）。若摩呼羅伽（Mahoraga，意為『大腹行』，即地龍，或說是大蟒神）。喜歡脫離其類別，我就在他們面前顯現摩呼羅伽身，為他們說法，使他們成就。（從天到此，是顯現天龍八部之身。從龍以下，雖然都具有神通、福德、威權，但都是惡趣，各自具有苦惱。龍和摩呼羅伽屬於畜生道所攝，乾闥婆（Gandharva）、緊那羅屬於神道所攝。阿修羅是六道中的一趣，時常懷有醜陋、忿恨、恐懼的苦惱，因此多想脫離而轉生為人，希望修行進道。如果想直接進入聖流，則在求三乘聖果之中攝受）。若有眾生，喜歡做人，修持人道，我就顯現人身，為他們說法，使他們成就。（這是說在人道中，希望世世代代都能得到人身，繼續修行進取）。若有各種非人，有形體的、無形體的、有思想的、無思想的，喜歡脫離其類別，我就在他們面前都顯現他們的身形，為他們說法，使他們成就。（長水法師說：『有形體的如休咎精明等，無形體的如空散銷沉等，有思想的如神鬼精靈等，無思想的如精神化為土木金石等，都是非人。』）

【English Translation】 English version Ashuras (Ashura, meaning 'not beautiful,' referring to males being ugly and females being beautiful. Also known as 'non-heavenly beings,' because their karmic rewards are superior, close to the heavens, but not heavenly, residing at the bottom of the great sea, with palaces and gardens made of seven treasures, constantly fighting with the gods, having rulers, ministers, and common people). If Ashuras desire to escape their kind, I will appear before them in the form of an Ashura and teach them the Dharma, enabling them to achieve. If Kinnaras (Kinnara, meaning 'doubtful spirits,' named because they resemble humans with horns on their heads, being the celestial emperor's music gods) desire to escape their kind, I will appear before them in the form of a Kinnara and teach them the Dharma, enabling them to achieve. (Here should be Garudas (Garuda), the golden-winged bird gods, to complete the Eight Classes of Gods and Demigods; it may be an omission by the translator). If Mahoragas (Mahoraga, meaning 'great belly crawling,' namely earth dragons, or great serpent gods) desire to escape their kind, I will appear before them in the form of a Mahoraga and teach them the Dharma, enabling them to achieve. (From the heavens to here, it is the manifestation of the bodies of the Eight Classes of Gods and Demigods. From dragons downwards, although all possess supernatural powers, blessings, and authority, they are all evil destinies, each with suffering. Dragons and Mahoragas are included in the animal realm, Gandharvas (Gandharva) and Kinnaras are included in the spirit realm. Ashuras are one of the six realms, often harboring the suffering of ugliness, resentment, and fear, therefore many desire to escape and be reborn as humans, hoping to cultivate the path. If they want to directly enter the holy stream, they are included in seeking the three vehicles of holy fruition). If there are sentient beings who desire to be human and cultivate the human path, I will appear in human form and teach them the Dharma, enabling them to achieve. (This means that in the human realm, they hope to obtain human bodies generation after generation and continue to cultivate and advance). If there are various non-humans, with form, without form, with thought, without thought, who desire to escape their kind, I will appear before them in their respective forms and teach them the Dharma, enabling them to achieve. (Master Changshui said: 'Those with form are like auspicious and inauspicious spirits, those without form are like empty scattering and dissolving, those with thought are like gods, ghosts, and spirits, those without thought are like spirits transformed into earth, wood, gold, and stone, all are non-humans.')

人也。若言木石等。則無心。不應言樂度。或言菩薩現身度脫故可也。多羅菩薩儀軌云。示現佛身。乃至種種異類．有情．無情．三界之身。而為演說。以是義故。名觀自在。)。是名妙凈三十二應入國土身。皆以三昧聞熏聞修無作妙力。自在成就(吳興曰。三十二應。比普門品。雖互有出沒。大體是同。總而言之。無越十界。於十界中。兩經俱無菩薩及地獄身者。或曰聖言之略耳。或曰觀音已是菩薩。何須更現。地獄重苦。不可度也。天臺依正法華經。俱現菩薩界身。又準釋論。菩薩亦化地獄。故知十界不可闕焉。按莊嚴寶王經。有現菩薩身。亦入地獄。破壞阿鼻。使諸罪人而出地獄也。十界者。即上四聖及六道也。示三十二應已竟)。

世尊。我復以此聞熏聞脩金剛三昧無作妙力。與諸十方三世六道一切眾生。同悲仰故。令諸眾生。於我身心。獲十四種無畏功德(我復乃至悲仰故。是承三昧力。及悲仰為無畏之本也。於我身心獲十四無畏功德者。蓋菩薩反聞。證全法界。而與眾生冥同一心。交參互徹。故知凡聖恒以冥合。但待感而即應也。無畏乃約眾生而言。蓋遭難者。正在怖畏之中。而蒙救得脫。即無畏也。功德約菩薩而言。謂救生脫怖。寔乃菩薩最妙功德也)。一者由我不自觀音。以觀觀者。令彼十方

【現代漢語翻譯】現代漢語譯本：是人。如果說是木頭石頭等等，就沒有心，不應該說快樂解脫。或者說是菩薩顯現身來解脫眾生也可以。《多羅菩薩儀軌》說，『示現佛身，乃至種種不同種類、有情、無情、三界之身，而為眾生演說佛法。』因為這個緣故，名叫觀自在（Avalokiteśvara）。這叫做妙凈三十二應入國土身，都是以三昧（Samadhi）聞熏聞修無作妙力，自在成就。（吳興說，『三十二應，和《普門品》相比，雖然互有出入，大體是相同的。總而言之，沒有超出十法界。在十法界中，兩部經都沒有菩薩和地獄身。或者說是聖人言語的省略罷了。或者說觀音（Avalokiteśvara）已經是菩薩，何須再現菩薩身。地獄過於痛苦，無法度化。』天臺宗依據《正法華經》，都現菩薩界身。又根據《釋論》，菩薩也化現地獄。所以知道十法界不可缺少。』按《莊嚴寶王經》，有現菩薩身，也入地獄，破壞阿鼻地獄，使各種罪人從地獄出來。十界，就是上面的四聖和六道。』示現三十二應已經完畢）。

世尊（Bhagavan），我再用這聞熏聞脩金剛三昧（Vajra Samadhi）無作妙力，與十方三世六道一切眾生，同等悲憫仰望的緣故，使各種眾生，在我的身心上，獲得十四種無畏功德（我再乃至悲仰的緣故，是承接三昧力，以及悲憫仰望作為無畏的根本。在我的身心獲得十四無畏功德，大概是菩薩反聞，證得全法界，而與眾生冥合一心，交參互徹，所以知道凡夫和聖人經常以冥合，只是等待感應就立即迴應。無畏是就眾生而言，大概是遭遇災難的人，正在恐怖畏懼之中，而蒙受救助得以脫離，就是無畏。功德是就菩薩而言，說救助眾生脫離恐怖，實在是菩薩最妙的功德）。一是由我不自己觀音（Avalokiteśvara），用觀來觀照能觀的。令他十方

【English Translation】 English version: It is a person. If it were wood, stone, etc., it would have no mind and should not be said to experience joy and liberation. Or it could be said that the Bodhisattva appears in various forms to liberate sentient beings. The Tara Bodhisattva Sadhana says, 'Manifesting as a Buddha body, and even various kinds of different beings, sentient, non-sentient, and the bodies of the Three Realms, to expound the Dharma for them.' For this reason, he is named Avalokiteśvara (觀自在, The Bodhisattva Who Perceives the Sounds of the World). This is called the Wonderfully Pure Thirty-two Response-Bodies Entering the Buddha-land, all achieved through the unconditioned, wondrous power of the Samadhi (三昧, concentration) of hearing-infused cultivation. (Wu Xing said, 'The thirty-two response-bodies, compared to the Universal Gate Chapter, although there are differences, are generally the same. In summary, they do not exceed the Ten Realms. Within the Ten Realms, neither sutra includes Bodhisattvas or hell beings. Perhaps it is an abbreviation of the holy words. Or it is said that Avalokiteśvara (觀音) is already a Bodhisattva, so why manifest as one again? Hell is too painful to liberate.' The Tiantai school, based on the Saddharma Puṇḍarīka Sūtra, manifests the bodies of the Bodhisattva realm. Furthermore, according to the Treatise, Bodhisattvas also transform into hell beings. Therefore, it is known that the Ten Realms cannot be omitted.' According to the Ghanavyūha Sūtra, there are manifestations of Bodhisattva bodies, and also entering hell, destroying Avīci Hell, and causing all sinners to leave hell. The Ten Realms are the Four Noble Ones and the Six Paths.' The manifestation of the thirty-two response-bodies is complete).

World Honored One (世尊, Bhagavan), I further use this unconditioned, wondrous power of the Vajra Samadhi (金剛三昧) of hearing-infused cultivation, and with all sentient beings of the ten directions, the three periods of time, and the six paths, due to equal compassion and reverence, cause all sentient beings to obtain fourteen kinds of fearlessness merits in my body and mind (My further, even compassionate reverence, is to receive the power of Samadhi, and to take compassionate reverence as the root of fearlessness. Obtaining fourteen fearlessness merits in my body and mind is probably because the Bodhisattva reverses hearing, realizes the entire Dharma Realm, and merges into one mind with sentient beings, interpenetrating each other, so it is known that ordinary beings and sages are always in a state of merging, just waiting for a response to immediately respond. Fearlessness is in terms of sentient beings, probably those who encounter disasters are in a state of fear, and are rescued and escape, which is fearlessness. Merit is in terms of the Bodhisattva, saying that rescuing sentient beings from fear is truly the Bodhisattva's most wonderful merit). First, because I do not self-regard Avalokiteśvara (觀音), but use observation to observe the observer. Causing the other ten directions

苦惱眾生。觀其音聲。即得解脫(八難之中。此一是總。下七是別。別列不盡一切諸難。故首標此。以攝一切也。不自觀音者。不隨聲塵所起知見也。以觀觀者。謂旋倒聞機。反照自性也)。二者知見旋復。令諸眾生。設入大火。火不能燒(見覺屬火。故見業交。則見猛火。今菩薩知見旋復。則無見業。是以火不能燒。故諸眾生稱名。火亦不能燒也)。三者觀聽旋復。令諸眾生。大水所漂。水不能溺(聞聽屬水。故聞業交。則見波濤。菩薩觀聽旋復。則無聞業。故水不能溺。是以眾生稱名。而水亦不溺也)。四者斷滅妄想。心無殺害。令諸眾生。入諸鬼國。鬼不能害(菩薩于反聞時。內滅妄想。外除殺業。故能令稱名者。免於鬼害)。五者內熏成聞。六根銷復。同於聲聽。能令眾生。臨當被害。刀段段壞。使其兵戈。猶如割水。亦如吹光。性無動搖(內熏者。當反聞時。則本覺真聞內熏妄聞也。成聞者。成純真聞性也。一根反源。六根解脫。同於聲聽。無復形礙。故如割水．吹光。刃壞身不壞。如孫敬德。身同光水。刃過無傷也)。六者聞熏精明。明遍法界。則諸幽暗性不能全。能令眾生。藥叉．羅剎．鳩槃茶鬼．毗舍遮．富單那等。雖近其傍。目不能視(聞熏精明。爍破幽暗。故不能視也。鳩槃茶。乃厭魅鬼也。毗

【現代漢語翻譯】現代漢語譯本苦惱的眾生。如果能觀察（觀世音菩薩）的音聲，就能得到解脫。（在八難之中，這是總括性的一條，下面七條是分別列舉。因為不可能完全列舉一切苦難，所以首先標出這一條，以概括所有苦難。不自己觀察音聲，就是不隨著聲塵所產生的知見而動。用『觀』來觀照能觀的『觀』，指的是迴轉顛倒的聽聞機能，反過來照見自性。）第二，知見迴旋恢復本源，能使眾生，即使進入大火之中，火也不能燒傷他們。（見覺屬於火，所以見業交織，就會見到猛火。現在菩薩的知見迴旋恢復本源，就沒有見業，因此火不能燒傷。所以眾生稱念（觀世音菩薩）名號，火也不能燒傷他們。）第三，觀聽迴旋恢復本源，能使眾生，即使被大水所漂，水也不能淹沒他們。（聞聽屬於水，所以聞業交織，就會見到波濤。菩薩的觀聽迴旋恢復本源，就沒有聞業，所以水不能淹沒。所以眾生稱念（觀世音菩薩）名號，水也不能淹沒他們。）第四，斷滅虛妄的念頭，心中沒有殺害的意念，能使眾生，即使進入各種鬼國，鬼也不能加害他們。（菩薩在反聞自性的時候，內在斷滅虛妄的念頭，外在消除殺害的行為，所以能使稱念（觀世音菩薩）名號的人，免於鬼的加害。）第五，內在熏習成就真聞，六根消融恢復本源，與聽聞音聲相同，能使眾生，即使面臨被殺害的時候，刀會一段段斷裂，使他們的兵器，就像切割水一樣，又像吹拂光一樣，本性沒有動搖。（內在熏習，指的是當反聞自性的時候，就是用本覺的真聞內在熏習虛妄的聞性。成就真聞，指的是成就純真的聞性。一根反本歸源，六根都得到解脫，與聽聞音聲相同，沒有形體的阻礙，所以像切割水、吹拂光一樣，刀刃斷裂而身體不壞，就像孫敬德一樣，身體如同光和水，刀刃經過而沒有損傷。）第六，用聞性熏習使精明顯現，光明遍照法界，那麼各種幽暗的性質就不能完全存在，能使眾生，即使被藥叉（夜叉，一種惡鬼）、羅剎（羅剎，一種惡鬼）、鳩槃茶鬼（甕形鬼，一種惡鬼）、毗舍遮（食血鬼，一種惡鬼）、富單那（臭餓鬼，一種惡鬼）等鬼靠近，它們的眼睛也不能看見。（用聞性熏習使精明顯現，光芒照破幽暗，所以（鬼）不能看見。鳩槃茶（鳩槃茶），是厭魅鬼。毗舍遮（毗舍遮），

【English Translation】 English version Suffering sentient beings. By observing his (Avalokiteśvara's) voice, they immediately attain liberation. (Among the eight difficulties, this is the general one. The following seven are specific. Because it is impossible to list all difficulties completely, this one is listed first to encompass all difficulties. Not observing the sound oneself means not following the knowledge and views arising from sound dust. Using 'observation' to observe the 'observer' refers to reversing the inverted hearing faculty and reflecting on one's own nature.) Second, the revolving and restoring of knowledge and perception enables sentient beings, even if they enter a great fire, the fire cannot burn them. (Seeing and perception belong to fire, so when the karma of seeing intertwines, one sees fierce flames. Now, the Bodhisattva's knowledge and perception revolve and restore to the original source, so there is no karma of seeing, therefore fire cannot burn. Thus, when sentient beings call upon his name, fire also cannot burn them.) Third, the revolving and restoring of observation and listening enables sentient beings, even if they are swept away by great water, the water cannot drown them. (Hearing and listening belong to water, so when the karma of hearing intertwines, one sees waves. The Bodhisattva's observation and listening revolve and restore to the original source, so there is no karma of hearing, therefore water cannot drown. Thus, when sentient beings call upon his name, water also cannot drown them.) Fourth, the severing and extinguishing of deluded thoughts, with no intention of killing in the mind, enables sentient beings, even if they enter various ghost realms, ghosts cannot harm them. (When the Bodhisattva reverses hearing to return to the self-nature, internally severing deluded thoughts and externally eliminating the act of killing, he can enable those who call upon his name to be free from the harm of ghosts.) Fifth, internal熏習(xunxi, perfuming)accomplishes true hearing, the six roots dissolve and restore to the original source, being the same as hearing sounds, enabling sentient beings, even when facing being harmed, the knives will break into pieces, making their weapons like cutting water, and like blowing light, their nature unwavering. (Internal 熏習(xunxi, perfuming) refers to, when reversing hearing to return to the self-nature, using the true hearing of original enlightenment to internally 熏習(xunxi, perfuming) the deluded hearing nature. Accomplishing hearing refers to accomplishing the pure true hearing nature. When one root returns to the source, all six roots are liberated, being the same as hearing sounds, without the obstruction of form, so like cutting water and blowing light, the blade breaks and the body is not harmed, like Sun Jingde, whose body is like light and water, the blade passes without injury.) Sixth, using hearing to 熏習(xunxi, perfuming) and refine the essence of brightness, the brightness pervades the Dharma realm, then the nature of all darkness cannot be complete, enabling sentient beings, even if Yakshas (夜叉, a type of evil spirit), Rakshasas (羅剎, a type of evil spirit), Kumbhanda ghosts (鳩槃茶鬼, a type of evil spirit), Pisacas (毗舍遮, a type of evil spirit), Putanas (富單那, a type of evil spirit), etc., are near them, their eyes cannot see. (Using hearing to 熏習(xunxi, perfuming) and refine the essence of brightness, the light shines and breaks through the darkness, so they (ghosts) cannot see. Kumbhanda (鳩槃茶) is a ghost of aversion. Pisaca (毗舍遮),

舍遮。是啖精氣鬼。富單那。是熱病之鬼也)。七者音性圓銷。觀聽返入。離諸塵妄。能令眾生。禁系．枷鎖所不能著(音性圓銷。則內無所繫。觀聽返入。則外無所累。故枷鎖自脫落者矣)。八者滅音圓聞。遍生慈力。能令眾生。經過險路。賊不能劫(音聞兩立。則物我成敵。今滅音圓聞。則內外無待。故能遍生慈力。無復怨敵矣。上明八難無畏竟)。九者熏聞離塵。色所不劫。能令一切多淫眾生。遠離貪慾(熏聞成性。遂能離塵。成性則欲愛乾枯。離塵則根境不偶。雖有夭色。而不能劫動者也)。十者純音無塵。根境圓融。無對所對。能令一切忿恨眾生。離諸瞋恚(瞋由違情而起。對境而生。音性純凈。無復妄塵。故圓融無違。無能所對。無違．無對。則瞋無由生矣)。十一者銷塵旋明。法界身心。猶如琉璃。朗徹無礙。能令一切昏鈍性障諸阿顛迦。永離癡暗(具足見惑名昏。具足思惑名鈍。具足無明名性障。阿顛迦。華言無善心。又癡之最重者。溫陵曰。癡由妄塵所蔽。無明所覆。銷塵則無蔽。旋明則無覆。故外之法界。內之身心。凝瑩朗徹。離癡暗矣。上明三毒無畏竟。八難是現在苦果。三毒是現在苦因。后必成果。故皆可怖畏也)。十二者融形復聞。不動道場。涉入世間。不壞世界。能遍十方供養微塵諸佛

【現代漢語翻譯】舍遮（Śeca）：是啖精氣鬼（eater of essence and vital energy）。富單那（Pūtanā）：是熱病之鬼也（demon of fever）。七者音性圓銷，觀聽返入，離諸塵妄，能令眾生，禁系．枷鎖所不能著（音性圓銷，則內無所繫；觀聽返入，則外無所累，故枷鎖自脫落者矣）。意思是說，當聲音的本性達到圓滿消融，觀察和聽聞迴歸內在，遠離各種塵世的虛妄，就能使眾生不再受禁錮和枷鎖的束縛（當聲音的本性圓滿消融，內心就沒有什麼可以繫縛的；觀察和聽聞迴歸內在，外在就沒有什麼可以拖累的，所以枷鎖自然脫落）。八者滅音圓聞，遍生慈力，能令眾生，經過險路，賊不能劫（音聞兩立，則物我成敵；今滅音圓聞，則內外無待，故能遍生慈力，無復怨敵矣。上明八難無畏竟）。意思是說，當聲音消滅，聽聞達到圓滿，就能普遍產生慈悲的力量，使眾生在經過危險的道路時，不會被盜賊搶劫（聲音和聽聞對立，那麼物和我就成為敵人；現在消滅聲音，聽聞達到圓滿，那麼內外就沒有對待，所以能夠普遍產生慈悲的力量，不再有怨恨的敵人。以上說明了八難無畏的終結）。九者熏聞離塵，色所不劫，能令一切多淫眾生，遠離貪慾（熏聞成性，遂能離塵；成性則欲愛乾枯，離塵則根境不偶，雖有夭色，而不能劫動者也）。意思是說，通過熏習聽聞而遠離塵垢，就不會被美色所迷惑，能使一切淫慾心重的眾生，遠離貪戀的慾望（通過熏習聽聞而成就本性，就能遠離塵垢；成就本性那麼慾望和愛戀就會乾枯，遠離塵垢那麼根和境就不會相遇，即使有美好的顏色，也不能迷惑和動搖）。十者純音無塵，根境圓融，無對所對，能令一切忿恨眾生，離諸瞋恚（瞋由違情而起，對境而生；音性純凈，無復妄塵，故圓融無違，無能所對；無違．無對，則瞋無由生矣）。意思是說，當聲音純凈沒有塵垢，根和境達到圓滿融合，沒有能對和所對，就能使一切充滿憤怒和怨恨的眾生，遠離各種嗔恨（嗔恨由違背情意而產生，面對外境而產生；聲音的本性純凈，不再有虛妄的塵垢，所以圓融沒有違背，沒有能對和所對；沒有違背，沒有對立，那麼嗔恨就沒有產生的理由）。十一者銷塵旋明，法界身心，猶如琉璃，朗徹無礙，能令一切昏鈍性障諸阿顛迦（Āryāvarta），永離癡暗（具足見惑名昏，具足思惑名鈍，具足無明名性障。阿顛迦（Āryāvarta），華言無善心，又癡之最重者。溫陵曰：癡由妄塵所蔽，無明所覆；銷塵則無蔽，旋明則無覆，故外之法界，內之身心，凝瑩朗徹，離癡暗矣。上明三毒無畏竟。八難是現在苦果，三毒是現在苦因，后必成果，故皆可怖畏也）。意思是說，當消融塵垢，迴旋光明，法界的身心，就像琉璃一樣，明亮通透沒有阻礙，能使一切昏昧遲鈍、被業障所纏繞的阿顛迦（Āryāvarta）（指沒有善心的人，也是癡迷最嚴重的人），永遠遠離愚癡和黑暗（具備見惑叫做昏昧，具備思惑叫做遲鈍，具備無明叫做性障。阿顛迦（Āryāvarta），翻譯成漢語是沒有善心，也是癡迷最嚴重的人。溫陵說：愚癡由虛妄的塵垢所遮蔽，被無明所覆蓋；消融塵垢就沒有遮蔽，迴旋光明就沒有覆蓋，所以外在的法界，內在的身心，凝聚瑩澈明亮通透，遠離愚癡和黑暗。以上說明了三毒無畏的終結。八難是現在的苦果，三毒是現在的苦因，以後必定產生苦果，所以都是可怕和令人畏懼的）。十二者融形復聞，不動道場，涉入世間，不壞世界，能遍十方供養微塵諸佛。意思是說，當形體消融迴歸聽聞，就能在不動的道場中，涉入世間，而不破壞世界，能夠遍及十方供養無數的諸佛。

【English Translation】 Śeca: These are the ghosts that devour essence and vital energy. Pūtanā: These are the demons of fever. Seventh, when the nature of sound is completely dissolved, and observation and listening return inward, away from all worldly delusions, it can enable sentient beings to be free from the constraints and shackles that cannot bind them (when the nature of sound is completely dissolved, there is nothing to bind within; when observation and listening return inward, there is nothing to burden without, so the shackles naturally fall off). It means that when the nature of sound reaches complete dissolution, observation and listening return inward, away from all worldly delusions, it can enable sentient beings to no longer be bound by constraints and shackles. Eighth, when sound is extinguished and hearing becomes complete, universal compassion arises, enabling sentient beings to pass through dangerous paths without being robbed by thieves (when sound and hearing are opposed, things and self become enemies; now, when sound is extinguished and hearing becomes complete, there is no dependence between inside and outside, so universal compassion can arise, and there are no more enemies of resentment. The above concludes the fearlessness of the eight difficulties). It means that when sound is extinguished and hearing becomes complete, universal compassion can arise, so that sentient beings will not be robbed by thieves when passing through dangerous paths. Ninth, by perfuming hearing and separating from dust, one will not be seduced by beauty, enabling all beings with excessive lust to stay away from greed (by perfuming hearing and achieving nature, one can separate from dust; achieving nature will dry up desires and love, separating from dust will prevent the root and environment from meeting, even if there is beautiful color, it cannot seduce and shake). It means that by perfuming hearing and separating from dust, one will not be seduced by beauty, enabling all beings with excessive lust to stay away from greedy desires. Tenth, when pure sound is without dust, and the root and environment are completely integrated, there is no object or subject, enabling all beings full of anger and resentment to stay away from all hatred (hatred arises from violating emotions and arises from facing the environment; the nature of sound is pure, without false dust, so it is completely integrated without violation, without object or subject; without violation, without opposition, then hatred has no reason to arise). It means that when the sound is pure and without dust, and the root and environment are completely integrated, without object or subject, it can enable all beings full of anger and resentment to stay away from all hatred. Eleventh, when dust is dissolved and brightness returns, the body and mind of the Dharma realm are like crystal, clear and unobstructed, enabling all dull and ignorant Āryāvarta (those who lack good intentions, and are the most deluded) to be forever free from ignorance and darkness (having complete wrong views is called dullness, having complete emotional delusions is called ignorance, having complete ignorance is called karmic obstacles. Āryāvarta, translated into Chinese, means without good intentions, and is also the most deluded. Wenling said: Ignorance is obscured by false dust and covered by ignorance; dissolving dust removes the obscuration, and returning brightness removes the covering, so the external Dharma realm and the internal body and mind are condensed, clear, and free from ignorance and darkness. The above concludes the fearlessness of the three poisons. The eight difficulties are the present suffering results, and the three poisons are the present causes of suffering, which will surely produce suffering results in the future, so they are all terrible and fearful). It means that when dust is dissolved and brightness returns, the body and mind of the Dharma realm are like crystal, clear and unobstructed, enabling all dull and ignorant Āryāvarta (those who lack good intentions, and are the most deluded) to be forever free from ignorance and darkness. Twelfth, when form is dissolved and hearing returns, one can enter the world in the unmoving Bodhimaṇḍa (place of enlightenment) without destroying the world, and can universally offer countless Buddhas in the ten directions. It means that when form is dissolved and hearing returns, one can enter the world in the unmoving Bodhimaṇḍa without destroying the world, and can universally offer countless Buddhas in the ten directions.

如來。各各佛邊為法王子。能令法界無子眾生。欲求男者。誕生福德智慧之男(溫陵曰。融形則礙滅。復聞則性真。供佛足福。稟法足慧。紹繼法王。有男之道。故能應其求也。槜李曰。涉入世間。不壞世界。即方便智。方便屬權。如凈名云方便以為父。即其義焉。交光曰。由福慧二足。故能與福德智慧之男。非無自而然也。)。十三者六根圓通。明照無二。含十方界。立大圓鏡空如來藏。承順十方微塵如來秘密法門。受領無失。能令法界無子眾生。欲求女者。𧩙生端正．福德．柔順．眾人愛敬．有相之女(交光曰。通有明義。故明照。圓有含義。故含界。明照故立鏡智。含界故立空藏。具此寔智。故能承順秘密。蓋承順即坤儀。受領即閨門能事。故能應求女也。槜李曰。立大圓鏡空如來藏。即屬寔智。實智詣理。理能含育。故生於女也。如凈名云智度菩薩母。即其義焉。上二求無畏竟。或問曰。求男女者。有何所畏。答曰。畏其不得也。菩薩遂其所求。即脫其不得之畏也)。十四者此三千大千百億日月。現住世間諸法王子。有六十二億恒河沙數。修法垂範。教化眾生。隨順眾生。方便智慧。各各不同。由我所得圓通根本。發妙耳門。然後身心微妙含容。周遍法界。能令眾生持我名號。與共持六十二億恒河沙諸法王子

【現代漢語翻譯】現代漢語譯本如來（Tathagata）。在各位佛的身邊作為法王子（Dharmaputra），能使法界（Dharmadhatu）中沒有子女的眾生，想要男孩的，便能誕生具有福德和智慧的男孩（溫陵說：形體的融合則障礙消滅，再次聽聞則自性真實。供養佛則福德充足，稟受佛法則智慧充足。繼承法王之位，是擁有男孩的途徑，所以能夠應其所求。槜李說：涉入世間，不破壞世界，這就是方便智慧。方便屬於權巧，如《維摩詰經》所說『方便以為父』，就是這個意思。交光說：由於福慧二足，所以能夠給予福德智慧的男孩，並非無緣無故）。第十三，六根（shad-indriya）圓滿通達，光明照耀，沒有分別，包含十方世界，建立大圓鏡智（Ādarśa-jñāna）空如來藏（Tathāgatagarbha），承順十方微塵數如來（Tathagata）的秘密法門，接受領悟沒有缺失，能使法界中沒有子女的眾生，想要女孩的，便能誕生端正、福德、柔順、眾人愛敬、具有美好相貌的女孩（交光說：通達具有光明的含義，所以光明照耀。圓滿具有包含的含義，所以包含世界。光明照耀所以建立鏡智，包含世界所以建立空藏。具備這種真實智慧，所以能夠承順秘密。承順就是坤的儀範，接受領悟就是閨門中的才能，所以能夠應求女孩。槜李說：建立大圓鏡智空如來藏，就屬於真實智慧。真實智慧通達真理，真理能夠含育，所以能生女孩。如《維摩詰經》所說『智度菩薩母』，就是這個意思。以上是二求無畏結束。有人問：求男女，有什麼畏懼的？回答說：畏懼得不到。菩薩成全他們的願望，就是解除他們得不到的畏懼）。第十四，這三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）中，現住世間的各位法王子，有六十二億恒河沙數之多，修習佛法，垂示規範，教化眾生，隨順眾生，方便智慧，各不相同。由於我所得的圓通根本，從微妙的耳門（śrotra-indriya）發起，然後身心微妙，含容周遍法界，能使眾生持誦我的名號，與共同持誦六十二億恒河沙數諸法王子的名號。

【English Translation】 English version Tathagata. Being a Dharmaputra (son of the Dharma) beside each Buddha, he can enable childless beings in the Dharmadhatu (realm of Dharma) who desire a son to give birth to a son of merit and wisdom (Wenling said: The merging of form eliminates obstacles, and hearing again reveals the true nature. Offering to the Buddha fulfills merit, and receiving the Dharma fulfills wisdom. Inheriting the throne of the Dharma King is the way to have a son, so he can fulfill their request). Thirteenth, the six senses (shad-indriya) are perfectly interpenetrating, with bright illumination and no duality, containing the ten directions of the world, establishing the Great Perfect Mirror Wisdom (Ādarśa-jñāna) Empty Tathāgatagarbha (Tathāgatagarbha), inheriting and complying with the secret Dharma doors of the Tathagatas (Tathagata) as numerous as dust particles in the ten directions, receiving and understanding without loss, enabling childless beings in the Dharmadhatu who desire a daughter to give birth to a daughter who is upright, meritorious, gentle, loved and respected by all, and has auspicious features (Jiaoguang said: Interpenetration has the meaning of brightness, hence bright illumination. Perfection has the meaning of containment, hence containing the world. Bright illumination establishes mirror wisdom, and containing the world establishes the empty treasury. Possessing this true wisdom enables one to inherit and comply with secrets. Inheriting and complying is the model of Kun (earth), and receiving and understanding is the competence of the boudoir, so one can fulfill the request for a daughter. Zuili said: Establishing the Great Perfect Mirror Wisdom Empty Tathāgatagarbha belongs to true wisdom. True wisdom reaches the principle, and the principle can contain and nurture, hence giving birth to a daughter. As the Vimalakirti Sutra says, 'Wisdom is the mother of Bodhisattvas,' that is the meaning. The above concludes the two requests for fearlessness. Someone asked: What is the fear in seeking sons and daughters? The answer is: The fear of not obtaining them. The Bodhisattva fulfills their wishes, thus removing their fear of not obtaining them). Fourteenth, in this Trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), the Dharma princes currently residing in the world, numbering sixty-two billion Ganges sands, practice the Dharma, set an example, teach sentient beings, comply with sentient beings, and have different expedient wisdoms. Because of the perfect interpenetration I have attained, originating from the subtle ear faculty (śrotra-indriya), then the body and mind are subtle, containing and pervading the Dharmadhatu, enabling sentient beings to uphold my name, and jointly uphold the names of the sixty-two billion Ganges sands of Dharma princes.

。二人福德正等無異。世尊。我一名號。與彼眾多名號無異。由我修習得真圓通。是名十四施無畏力。福備眾生(小千．中千．大千世界。故云三千大千。如此三千大千。共有百億日月。總名一娑婆世界也。孤山曰。此方眾生。耳根利故。受道者多。所以觀音化勝。余根鈍故。受道者少。所以諸聖化劣。是知行位雖齊。對機有異。總彼恒河沙數。但敵觀音一人。故使持名二福正等也。上明十四無畏竟。或問曰。持名者何所畏。而說無畏。答曰。持名者。或恐其功德不勝而懷猶豫。或遇持多名者而懼其不及。皆無畏相也。今持菩薩名者。迥脫此畏也)。

世尊。我又獲是圓通修證無上道故。又能善獲四不思議無作妙德(溫陵曰。現眾多容。誦一一咒。攝化眾生。圓應所求。理出于無為。神應于不測。名不思議無作妙德。然前亦現形應求。獨此名不思議者。前則略顯。此復深明。如於一身現八萬首臂。固莫得而思議也。交光曰。無作妙德者。檢非有為作意所成。乃任運自在成就者也。)。一者由我初獲妙妙聞心。心精遺聞。見聞覺知不能分隔。成一圓融清凈寶覺。故我能現眾多妙容。能說無邊秘密神咒。其中或現一首．三首．五首．七首．九首．十一首。如是乃至一百八首．千首．萬首．八萬四千爍迦羅首。二臂．

【現代漢語翻譯】現代漢語譯本：這兩個人的福德完全相等，沒有差別。世尊，我一個名號，與他們眾多名號沒有差別，因為我修習而得到真正的圓滿通達。這叫做十四種佈施無畏的力量，福澤具備一切眾生（小千世界、中千世界、大千世界，所以叫做三千大千世界。這樣的三千大千世界，共有百億個太陽和月亮，總稱為一個娑婆世界。孤山法師說：這個世界的眾生，耳根敏利，所以接受佛法的人多，所以觀音菩薩的化身殊勝。其餘根器遲鈍，所以接受佛法的人少，所以其他聖人的化身較弱。由此可知，修行地位雖然相同，但對機施教有所不同。總的來說，恒河沙數那麼多的菩薩，也比不上觀音菩薩一人，所以說持念其他菩薩名號與持念觀音菩薩名號的福德相等。上面說明了十四種無畏。有人問：持念名號的人有什麼可畏懼的，而要說無畏？回答說：持念名號的人，或許擔心自己的功德不夠殊勝而心懷猶豫，或者遇到持念眾多名號的人而害怕自己不如他們，這些都是畏懼的表現。現在持念菩薩名號的人，完全脫離了這些畏懼）。

世尊，我又因為獲得這種圓滿通達，修證無上道，所以又能善於獲得四種不可思議的無作妙德（溫陵法師說：顯現眾多容貌，誦唸每一個咒語，攝受教化眾生，圓滿應合衆生的需求，道理出于無為，神妙應驗于不可測度，叫做不可思議的無作妙德。然而前面也說過顯現身形應合衆生的需求，唯獨這裡稱為不可思議，是因為前面只是略微顯現，這裡則更加深入地闡明。例如在一個身體上顯現八萬個頭和手臂，確實是無法思議的。交光法師說：無作妙德，是說不是通過有為造作的意念所成就的，而是任運自在成就的）。第一，因為我最初獲得微妙的聞性，聞性的精妙之處在於遺忘了能聞的根，見、聞、覺、知不能相互分隔，成為一個圓融清凈的寶覺。所以我能顯現眾多妙容，能說無邊的秘密神咒。其中或者顯現一個頭、三個頭、五個頭、七個頭、九個頭、十一個頭，像這樣乃至一百零八個頭、一千個頭、一萬個頭、八萬四千個爍迦羅（Śakara）頭。兩條手臂、

【English Translation】 English version: The merit and virtue of these two are exactly equal, without any difference. World Honored One, my one name is no different from their many names, because I cultivate and attain true perfect penetration. This is called the power of the fourteen kinds of fearlessness in giving, and blessings are endowed to all sentient beings (small chiliocosm, middle chiliocosm, great chiliocosm, hence called the three thousand great chiliocosm. Such three thousand great chiliocosms have a total of one hundred million suns and moons, collectively called one Sahā World. Master Gushan said: The beings of this world have sharp ears, so there are many who receive the Dharma, so Avalokiteśvara's transformation is superior. The remaining faculties are dull, so there are few who receive the Dharma, so the transformations of other sages are inferior. From this, it can be known that although the stages of practice are the same, the teaching methods differ according to the capacity of the audience. In general, the number of Bodhisattvas like the sands of the Ganges cannot match Avalokiteśvara alone, so it is said that the merit of holding other Bodhisattvas' names is equal to holding Avalokiteśvara's name. The above explains the fourteen kinds of fearlessness. Someone asks: What is there to fear for those who hold the name, that it is said to be fearless? The answer is: Those who hold the name may worry that their merit is not superior enough and be hesitant, or they may encounter those who hold many names and fear that they are not as good as them, these are all manifestations of fear. Now, those who hold the Bodhisattva's name are completely free from these fears).

World Honored One, I have also attained this perfect penetration, cultivated and realized the unsurpassed path, so I can also skillfully obtain the four inconceivable wonderful virtues of non-action (Master Wenling said: Manifesting many forms, reciting each mantra, embracing and transforming sentient beings, perfectly responding to the needs of sentient beings, the principle comes from non-action, and the divine response is immeasurable, called the inconceivable wonderful virtue of non-action. However, it was also said before that forms are manifested to respond to the needs of sentient beings, but only here is it called inconceivable, because the former was only a slight manifestation, while this is a deeper explanation. For example, manifesting eighty thousand heads and arms on one body is indeed inconceivable. Master Jiaoguang said: The wonderful virtue of non-action means that it is not achieved through intentional action, but is achieved naturally and freely). First, because I initially obtained the wonderful nature of hearing, the essence of the nature of hearing lies in forgetting the root of hearing, seeing, hearing, awareness, and knowledge cannot be separated from each other, becoming a perfect and pure precious awareness. Therefore, I can manifest many wonderful forms and speak boundless secret mantras. Among them, I may manifest one head, three heads, five heads, seven heads, nine heads, eleven heads, and so on, up to one hundred and eight heads, one thousand heads, ten thousand heads, eighty-four thousand Śakara heads. Two arms,

四臂．六臂．八臂．十臂．十二臂．十四．十六．十八．二十至二十四。如是乃至一百八臂．千臂．萬臂．八萬四千母陀羅臂。二目．三目．四目．九目。如是乃至一百八目．千目．萬目．八萬四千清凈寶目。或慈或威。或定或慧。救護眾生。得大自在(初者。即初于聞中之初也。妙妙聞心者。良以反聞自性之時。則反聞之聞即始覺。自性之性即本覺。始本合一。二俱成妙。故曰妙妙聞心也。心精遺聞。即聞所聞盡。遺者脫也。蓋反聞之久。惟一心精。脫盡根相。故曰遺聞。見聞二句。即一根反源。六根解脫。不分隔者。見聞等不各局于根本。即六解一忘也。交徹互用曰圓融。無障無礙曰清凈。萬用具足曰寶覺。此固寂滅現前。兼明圓用。含攝之意也。溫陵曰。首為六用之總。臂表提接之悲。目表照了之智。各依本數充之。以至八萬四千者。表依根本六用．根本智悲。而泛應塵勞。得大自在。此十一地等覺妙行也。夫一身含十虛．毛端現剎。彼空與剎。又不啻如首臂而已。彼八萬四千首臂。猶人之八萬四千毛孔耳。未足為異也。聖人之言。即事即理。既曰不思議德。無以限意思之．議之。爍迦羅。華言金剛。堅固不壞也。母陀羅。華言印。言其臂各有妙印也。清凈寶目。離塵合覺也。慈以攝化。威以折伏。定以復湛。

慧以開覺。通指眾多妙容也。交光曰。慈以護其善根。威以救其惡性。定以護其分散。慧以救其迷淪也。得大自在者。謂不勞作意施為。隨感而應。曾無滯礙也。)。二者由我聞思脫出六塵。如聲度垣。不能為礙。故我妙能現一一形．誦一一咒。其形其咒。能以無畏施諸眾生。是故十方微塵國土。皆名我為施無畏者(聞即聞性。思即入忘功夫。動靜二相。瞭然不生。即脫出六塵矣。現一一形者。謂對各機而各現身也。誦一一咒者。于各身而說各咒也)。三者由我修習本妙圓通清凈本根。所游世界。皆令眾生捨身珍寶。求我哀愍(本根清凈。則一切無著。故令眾舍諸慳著也。求我哀愍者。哀愍受之。而為施佛事也)。四者我得佛心。證於究竟。能以珍寶種種供養十方如來。傍及法界六道眾生。求妻得妻。求子得子。求三昧得三昧。求長壽得長壽。如是乃至求大涅槃得大涅槃(得佛心。證慧足也。珍寶供養。福足也。福．慧兩足。故傍及眾生。使彼所求如願也。六道眾生。亦言供者。謂菩薩觀諸眾生具有如來智慧德相。悉皆生心如佛想也。然則財施令其得樂。無畏施令其離苦。法施令其革凡成聖也。珍寶屬外財。妻．子．長壽．身命屬內財。悉名財施。大涅槃。是佛極果也。四不思議中。二施兼財者。以檀舍能含萬行也。

【現代漢語翻譯】現代漢語譯本慧以開覺：智慧能夠開啟覺悟。通指眾多妙容也：普遍指代眾多美妙的容貌。交光曰：交光（人名，待考）說，『慈以護其善根：慈悲用來守護眾生的善良根基；威以救其惡性：威嚴用來救度眾生的邪惡本性；定以護其分散：禪定用來守護眾生散亂的心；慧以救其迷淪也：智慧用來救度眾生迷惑沉淪的狀態。』得大自在者：獲得大自在的人，謂不勞作意施為：指的是不用費力造作，隨感而應：隨著感應而回應，曾無滯礙也：從來沒有阻礙。二者由我聞思脫出六塵：第二，由於我通過聽聞和思維修習，脫離了色、聲、香、味、觸、法六塵的束縛，如聲度垣：就像聲音穿過墻壁，不能為礙：不能成為障礙。故我妙能現一一形：所以我能夠巧妙地顯現各種各樣的形體，誦一一咒：誦唸各種各樣的咒語。其形其咒：這些形體和咒語，能以無畏施諸眾生：能夠以無畏佈施給眾生。是故十方微塵國土：因此，在十方如微塵般眾多的國土中，皆名我為施無畏者：都稱我為施無畏者（聞即聞性：聽聞就是聽聞的本性，思即入忘功夫：思維修習就是進入忘我的功夫。動靜二相：動和靜兩種狀態，瞭然不生：完全不產生，即脫出六塵矣：就是脫離了六塵的束縛。現一一形者：顯現各種各樣的形體，謂對各機而各現身也：是說針對不同的根機而顯現不同的身形。誦一一咒者：誦唸各種各樣的咒語，于各身而說各咒也：是在不同的身形上說不同的咒語）。三者由我修習本妙圓通清凈本根：第三，由於我修習本來就微妙圓滿通達的清凈本根，所游世界：所遊歷的世界，皆令眾生捨身珍寶：都能讓眾生捨棄身外的珍寶，求我哀愍：祈求我的憐憫（本根清凈：本來的根源清凈，則一切無著：那麼一切都不會執著，故令眾舍諸慳著也：所以讓眾生捨棄各種慳吝和執著。求我哀愍者：祈求我的憐憫，哀愍受之：憐憫地接受他們的佈施，而為施佛事也：並且用這些佈施來做佛事）。四者我得佛心：第四，我獲得了佛心，證於究竟：證得了究竟的境界，能以珍寶種種供養十方如來：能夠用各種珍寶供養十方如來，傍及法界六道眾生：並且普及到法界六道眾生，求妻得妻：求妻子的得到妻子，求子得子：求兒子的得到兒子，求三昧得三昧：求三昧的得到三昧，求長壽得長壽：求長壽的得到長壽，如是乃至求大涅槃得大涅槃：像這樣乃至求大涅槃的得到大涅槃（得佛心：得到佛心，證慧足也：證明智慧充足。珍寶供養：用珍寶供養，福足也：是福德充足。福慧兩足：福德和智慧都充足，故傍及眾生：所以普及到眾生，使彼所求如願也：使他們所求的都能如願。六道眾生：六道眾生，亦言供者：也說是供養的對象，謂菩薩觀諸眾生具有如來智慧德相：因為菩薩觀察到所有眾生都具有如來一樣的智慧和德行，悉皆生心如佛想也：都生起像對待佛一樣的恭敬心。然則財施令其得樂：這樣，財佈施使他們得到快樂，無畏施令其離苦：無畏佈施使他們脫離痛苦，法施令其革凡成聖也：法佈施使他們脫胎換骨，成為聖人。珍寶屬外財：珍寶屬於身外之物，妻、子、長壽、身命屬內財：妻子、兒子、長壽、身命屬於自身之物，悉名財施：都叫做財佈施。大涅槃：大涅槃，是佛極果也：是佛的最高果位。四不思議中：在四種不可思議的功德中，二施兼財者：兩種佈施都包含財佈施，以檀舍能含萬行也：因為佈施能夠包含萬種修行）。

【English Translation】 English version 'Wisdom opens enlightenment': Wisdom can open up enlightenment. 'Universally refers to numerous wonderful appearances': Generally refers to many wonderful appearances. Jiaoguang said: Jiaoguang (a person's name, to be verified) said, 'Compassion protects their good roots': Compassion is used to protect the good roots of sentient beings; 'Awe saves their evil nature': Awe is used to save the evil nature of sentient beings; 'Samadhi protects their scattered minds': Samadhi is used to protect the scattered minds of sentient beings; 'Wisdom saves their deluded sinking': Wisdom is used to save sentient beings from their deluded sinking.' 'Those who attain great freedom': Those who attain great freedom, 'means not laboring to create actions': refers to not laboring to create actions, 'responding according to feelings': responding according to feelings, 'never having obstacles': never having obstacles. 'Secondly, from my hearing and thinking, I escape the six dusts': Secondly, because I have escaped the bondage of the six dusts of form, sound, smell, taste, touch, and dharma through hearing and thinking, 'like sound passing through a wall': like sound passing through a wall, 'cannot be an obstacle': cannot be an obstacle. 'Therefore, my wonderful ability can manifest each and every form': Therefore, I can skillfully manifest various forms, 'recite each and every mantra': recite various mantras. 'These forms and mantras': These forms and mantras, 'can bestow fearlessness upon all beings': can bestow fearlessness upon all beings. 'Therefore, in the ten directions of dust-like lands': Therefore, in the ten directions of dust-like lands, 'all call me the giver of fearlessness': all call me the giver of fearlessness ('Hearing is the nature of hearing': Hearing is the nature of hearing, 'thinking is entering the state of forgetting': Thinking is entering the state of forgetting. 'The two aspects of movement and stillness': The two aspects of movement and stillness, 'clearly do not arise': clearly do not arise, 'which is escaping the six dusts': which is escaping the bondage of the six dusts. 'Manifesting each and every form': Manifesting various forms, 'means manifesting different bodies according to different capacities': means manifesting different bodies according to different capacities. 'Reciting each and every mantra': Reciting various mantras, 'is speaking different mantras in different bodies': is speaking different mantras in different bodies). 'Thirdly, from my cultivating the inherently wonderful, complete, and clear root': Thirdly, because I cultivate the inherently wonderful, complete, and clear root, 'the worlds I travel to': the worlds I travel to, 'all cause beings to relinquish their treasures': can all cause beings to relinquish their external treasures, 'and seek my pity': and seek my pity ('The original root is pure': The original root is pure, 'then everything is without attachment': then everything is without attachment, 'therefore, beings are made to relinquish all miserliness and attachment': therefore, beings are made to relinquish all miserliness and attachment. 'Seeking my pity': Seeking my pity, 'pityingly accepting their offerings': pityingly accepting their offerings, 'and using these offerings to perform Buddhist deeds': and using these offerings to perform Buddhist deeds). 'Fourthly, I attain the Buddha-mind': Fourthly, I attain the Buddha-mind, 'and realize the ultimate': and realize the ultimate state, 'and can use various treasures to make offerings to the Buddhas of the ten directions': and can use various treasures to make offerings to the Buddhas of the ten directions, 'and extend to the six realms of sentient beings in the Dharma realm': and extend to the six realms of sentient beings in the Dharma realm, 'seeking a wife, one obtains a wife': seeking a wife, one obtains a wife, 'seeking a son, one obtains a son': seeking a son, one obtains a son, 'seeking samadhi, one obtains samadhi': seeking samadhi, one obtains samadhi, 'seeking longevity, one obtains longevity': seeking longevity, one obtains longevity, 'and so on, even seeking great nirvana, one obtains great nirvana': and so on, even seeking great nirvana, one obtains great nirvana ('Attaining the Buddha-mind': Attaining the Buddha-mind, 'proves the sufficiency of wisdom': proves the sufficiency of wisdom. 'Offering with treasures': Offering with treasures, 'is the sufficiency of blessings': is the sufficiency of blessings. 'Both blessings and wisdom are sufficient': Both blessings and wisdom are sufficient, 'therefore, it extends to sentient beings': therefore, it extends to sentient beings, 'so that their requests are fulfilled': so that their requests are fulfilled. 'The six realms of sentient beings': The six realms of sentient beings, 'are also said to be objects of offering': are also said to be objects of offering, 'because Bodhisattvas observe that all sentient beings possess the wisdom and virtues of the Tathagata': because Bodhisattvas observe that all sentient beings possess the wisdom and virtues of the Tathagata, 'and all give rise to a mind of reverence like that towards the Buddha': and all give rise to a mind of reverence like that towards the Buddha. 'Thus, giving wealth causes them to attain happiness': Thus, giving wealth causes them to attain happiness, 'giving fearlessness causes them to be free from suffering': giving fearlessness causes them to be free from suffering, 'giving the Dharma causes them to transform from ordinary to sage': giving the Dharma causes them to transform from ordinary to sage. 'Treasures belong to external wealth': Treasures belong to external wealth, 'wife, son, longevity, and life belong to internal wealth': wife, son, longevity, and life belong to internal wealth, 'all are called wealth giving': all are called wealth giving. 'Great Nirvana': Great Nirvana, 'is the ultimate fruit of the Buddha': is the ultimate fruit of the Buddha. 'Among the four inconceivable virtues': Among the four inconceivable virtues, 'the two givings both include wealth giving': the two givings both include wealth giving, 'because giving can contain myriad practices': because giving can contain myriad practices).

或問曰。四不思議。與三十二應。有何別。答曰。三十二應。或隨所求。或應同類。而與說法。今此不拘類求。但觀應以何形說咒救護。即為現之。此其別也。上明四不思議竟)。

佛問圓通。我從耳門圓照三昧。緣心自在。因入流相。得三摩地。成就菩提。斯為第一。世尊。彼佛如來。嘆我善得圓通法門。于大會中授記我為觀世音號。由我觀聽十方圓明。故觀音名。遍十方界。(我從下。全彰圓通體用。圓照三昧者。反聞功成。解根得體。即寂滅現前也。緣心自在者。由得圓照故。隨緣應化。得大自在。入流下。具述始終因果也。因入流相。得三摩地者。最初反聞。住圓湛不生滅性。為因地心也。成就菩提者。然後圓成果地修證也。第一者。乃明其殊勝也。彼佛如來。即觀音如來。而授記同名。顯其師資道合也。由我下。乃更述名稱。一表人法同名。無有二號。二表圓通周遍。故感名稱周遍。顯法門殊勝也。吳興曰。按悲華經說。往昔寶藏佛授不眴太子記。名觀世音。然則悲華與今經皆覆本垂跡之名耳。今得圓通。即太子後身也。余義詳備諸注。此不繁述。)

華嚴經

時鞞瑟胝羅居士。告善財童子言。善男子。於此南方有山。名補怛洛迦(華言小白華樹。山多此樹。香氣遠聞故。在南天竺海濱

【現代漢語翻譯】或有人問：『四種不可思議（catvāri acintyāni，指佛、法、僧、菩薩的境界不可思議）與三十二應（dvātrimśadākāra，觀世音菩薩為度化眾生所現的三十三種化身）有什麼區別？』回答說：『三十二應，有時是隨著眾生的祈求，有時是應同類眾生，而為他們說法。現在這四種不可思議，不拘泥於眾生的類別和祈求，只是觀察應該以何種形象，說什麼咒語來救護眾生，就為此顯現。這就是它們的區別。』以上說明了四種不可思議。

佛陀問及圓通法門，觀世音菩薩回答：『我從耳根的圓照三昧（samyak-smṛti，正定）入手，因緣於心而得自在，因為進入了反聞自性的法流，得到了三摩地（samādhi，禪定），成就了菩提（bodhi，覺悟）。這是第一殊勝的法門。』『世尊，彼佛如來（tathāgata，如來）讚歎我善於得到圓通法門，在大眾之中授記我為觀世音菩薩。由於我觀聽十方世界的圓滿光明，所以觀世音這個名號，遍佈十方世界。』（『我從』以下，完全彰顯了圓通的體和用。圓照三昧，是反聞的功夫成就，解脫了根塵的束縛而證得本體，也就是寂滅的境界顯現。緣心自在，是因為得到了圓照的緣故，隨順因緣而應化，得到大自在。『入流』以下，詳細敘述了從開始到最終的因果。『因入流相，得三摩地』，最初反聞，安住于圓滿湛寂不生不滅的自性，這是因地心。『成就菩提』，然後圓滿成就果地的修證。『第一』，是說明它的殊勝。彼佛如來，就是觀世音如來，授記同名，顯示了師資之道相合。『由我』以下，是進一步敘述名稱，一是表明人法同名，沒有兩個名號，二是表明圓通周遍，所以感應的名稱也周遍，彰顯了法門的殊勝。吳興說：『按照《悲華經》所說，往昔寶藏佛授記不眴太子，名為觀世音。那麼《悲華經》和這部經都是覆本垂跡之名。現在得到圓通，就是太子後身。』其餘的意義詳細完備地記載在各種註釋中，這裡不再繁述。）

《華嚴經》當時，鞞瑟胝羅（Vasiṣṭha）居士告訴善財童子說：『善男子，在此南方有一座山，名叫補怛洛迦（Potalaka，漢譯為小白華樹，山上有很多這種樹，香氣遠播。在南天竺海濱）。』

【English Translation】 Someone asked: 'What is the difference between the Four Inconceivables (catvāri acintyāni, referring to the inconceivable realms of the Buddha, Dharma, Sangha, and Bodhisattvas) and the Thirty-two Responses (dvātrimśadākāra, the thirty-three manifestations of Avalokiteśvara Bodhisattva to liberate sentient beings)?' The answer is: 'The Thirty-two Responses sometimes follow the requests of sentient beings, and sometimes respond to beings of the same kind, and teach them the Dharma. Now, these Four Inconceivables do not adhere to the categories and requests of sentient beings, but simply observe what form and what mantra should be used to save and protect sentient beings, and then manifest accordingly. This is the difference.' The above explains the Four Inconceivables.

When the Buddha asked about the perfect penetration (yuan tong) Dharma method, Avalokiteśvara Bodhisattva replied: 'I started from the perfect illumination samadhi (samyak-smṛti, right concentration) of the ear-gate, relying on the mind to attain freedom, because I entered the stream of reversing the hearing to hear the self-nature, I obtained samadhi (samādhi, meditation), and achieved Bodhi (bodhi, enlightenment). This is the most supreme Dharma method.' 'World Honored One, that Tathagata (tathāgata, Thus Come One) Buddha praised me for being good at obtaining the perfect penetration Dharma method, and in the assembly, he predicted that I would be named Avalokiteśvara Bodhisattva. Because I observe and listen to the perfect light of the ten directions, the name Avalokiteśvara pervades the ten directions.' (From 'I started' onwards, the entirety manifests the substance and function of perfect penetration. Perfect illumination samadhi is the accomplishment of reversing the hearing, liberating from the bondage of the root and dust, and realizing the original substance, which is the manifestation of the state of stillness and extinction. Freedom of mind is because of obtaining perfect illumination, adapting to conditions and transforming, attaining great freedom. From 'entering the stream' onwards, it describes in detail the cause and effect from beginning to end. 'Because of entering the stream of reversing the hearing, I obtained samadhi', initially reversing the hearing, dwelling in the perfect, serene, unarising, and unceasing self-nature, this is the mind of the causal ground. 'Achieving Bodhi', then perfectly accomplishing the cultivation and realization of the fruition ground. 'The most supreme', is to illustrate its supremacy. That Tathagata Buddha is Avalokiteśvara Tathagata, predicting the same name, showing the harmony of the teacher-student path. From 'Because I' onwards, it further narrates the name, one is to show that the person and the Dharma have the same name, there are no two names, and the other is to show that perfect penetration is pervasive, so the name of response is also pervasive, highlighting the supremacy of the Dharma method. Wu Xing said: 'According to the Karunapundarika Sutra, in the past, Buddha Ratnagarbha predicted that Prince Buxian would be named Avalokiteśvara. Then the Karunapundarika Sutra and this sutra are both names of covering the original and leaving traces. Now obtaining perfect penetration is the later body of the prince.' The remaining meanings are recorded in detail in various commentaries, and will not be elaborated here.)

Avatamsaka Sutra At that time, the layman Vasiṣṭha told the youth Sudhana: 'Good man, in the south there is a mountain called Potalaka (Potalaka, translated as White Lotus Tree, there are many such trees on the mountain, and the fragrance spreads far. It is located on the coast of South India).'

。舊云普陀是也)。彼有菩薩名觀自在。汝詣彼問。菩薩云何學菩薩行。修菩薩道。即說頌言。(鞞瑟胝羅。華言攝入。)

海上有山多聖賢　　眾寶所成極清凈　花果樹林皆遍滿　　泉流池沼悉具足　勇猛丈夫觀自在　　為利眾生住此山　汝應往問諸功德　　彼當示汝大方便

(海上有山者。大悲隨順入生死海。而住涅槃山故也。)

時善財童子頂禮其足。辭退而去。至於彼山。見其西南巖谷之中。泉流縈映。樹林蓊鬱。香草柔軟。右旋布地。觀自在菩薩于金剛寶石上。結加趺坐。無量菩薩皆坐寶石。恭敬圍繞。而為宣說大慈悲法。令其攝受一切眾生。

善財見已。歡喜踴躍。合掌諦聽。目不暫瞬。作如是念。善知識者。則是如來。善知識者。一切法雲。善知識者。諸功德藏。善知識者。難可值遇。善知識者。十力寶因。善知識者。無盡智炬。善知識者。福德根芽。善知識者。一切智門。善知識者。智海導師。善知識者。至一切智助道之具。即便詣觀自在菩薩所。頂禮菩薩足。繞無數匝。合掌而住。白言。聖者。我已發阿耨多羅三藐三菩提心。而未知菩薩云何學菩薩行。云何修菩薩道。我聞聖者善能教誨。愿為我說。

菩薩告言。善哉善哉。善男子。汝已能發無上菩提心。我已

【現代漢語翻譯】現代漢語譯本：（以前說的普陀山就是這裡）。那裡有一位菩薩名叫觀自在（Avalokiteśvara，意為觀照世間聲音而得自在的菩薩）。你應該去那裡請教。問菩薩如何學習菩薩行，如何修菩薩道。我為你宣說偈頌：(鞞瑟胝羅，華言攝入。Veshtila，意為攝入)

海上有一座山多聖賢，眾寶所成極其清凈，花果樹林遍滿其間，泉流池沼應有盡有，勇猛丈夫觀自在，爲了利益眾生住此山，你應該前去請問各種功德，他會向你展示最大的方便法門。

（海上有山，是指大悲菩薩隨順眾生進入生死之海，而安住于涅槃之山。）

當時，善財童子頂禮彌勒菩薩的雙足，告辭離去，前往那座山。他看見在山的西南巖谷之中，泉水流淌，樹林茂盛，香草柔軟，右旋環繞地面。觀自在菩薩在金剛寶石上結跏趺坐，無數菩薩也坐在寶石上，恭敬地圍繞著他，聽他宣說大慈悲法，使他們能夠攝受一切眾生。

善財童子見到此景，歡喜踴躍，合掌專注地聽著，眼睛一眨不眨。他心中想道：善知識就是如來，善知識是一切法的云，善知識是諸功德的寶藏，善知識是難以值遇的，善知識是十力（如來的十種力量）的寶貴原因，善知識是無盡智慧的火炬，善知識是福德的根芽，善知識是一切智慧的門徑，善知識是智慧之海的導師，善知識是成就一切智慧的輔助工具。於是他立刻前往觀自在菩薩的住所，頂禮菩薩的雙足，繞了無數圈，合掌站立，說道：聖者，我已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），但是還不知道菩薩應該如何學習菩薩行，如何修菩薩道。我聽說聖者您善於教誨，希望您能為我講解。

菩薩說道：好啊，好啊。善男子，你已經能夠發起無上菩提心，我已

【English Translation】 English version: (The former mentioned Potala is this place). There is a Bodhisattva named Avalokiteśvara (Avalokiteśvara, meaning the Bodhisattva who attains freedom by observing the sounds of the world). You should go there to inquire. Ask the Bodhisattva how to learn the practice of a Bodhisattva and how to cultivate the path of a Bodhisattva. I will recite a verse for you: (Veshtila, translated as 'to include' in Chinese)

On the sea, there is a mountain with many sages, made of various treasures, extremely pure. Flowers, fruits, trees, and forests are everywhere, springs, streams, ponds, and marshes are all complete. The courageous and valiant Avalokiteśvara dwells on this mountain for the benefit of all beings. You should go and ask about all merits, and he will show you the great expedient means.

(The mountain on the sea refers to the Bodhisattva of Great Compassion entering the sea of birth and death in accordance with sentient beings, while dwelling on the mountain of Nirvana.)

At that time, Sudhana (善財童子) prostrated at the feet of Maitreya (彌勒菩薩), took his leave, and went to that mountain. He saw that in the southwest rock valley of the mountain, springs flowed, trees and forests were lush, fragrant grasses were soft, and they circled the ground clockwise. Avalokiteśvara Bodhisattva was sitting in full lotus posture on a diamond gemstone, and countless Bodhisattvas were also sitting on gemstones, respectfully surrounding him, listening to him expound the Dharma of Great Compassion, so that they could embrace all sentient beings.

When Sudhana saw this scene, he rejoiced and leaped with joy, folded his palms and listened attentively, without blinking his eyes. He thought in his heart: 'A good teacher is the Tathagata (如來), a good teacher is the cloud of all Dharmas, a good teacher is the treasure of all merits, a good teacher is difficult to encounter, a good teacher is the precious cause of the ten powers (十力, the ten powers of a Tathagata), a good teacher is the inexhaustible torch of wisdom, a good teacher is the root and sprout of blessings, a good teacher is the gateway to all wisdom, a good teacher is the guide of the sea of wisdom, a good teacher is the auxiliary means to achieve all wisdom.' Then he immediately went to the place of Avalokiteśvara Bodhisattva, prostrated at the feet of the Bodhisattva, circled him countless times, stood with his palms folded, and said: 'Holy One, I have already aroused the Anuttara-Samyak-Sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva and how to cultivate the path of a Bodhisattva. I have heard that you, Holy One, are good at teaching, and I hope that you can explain it to me.'

The Bodhisattva said: 'Good, good. Good man, you have already been able to arouse the unsurpassed Bodhi mind, I have'

成就菩薩大悲行解脫門。我以此大悲行門。平等教化一切眾生。相續不斷。善男子。我住此大悲行門。常在一切諸如來所。普現一切眾生之前(上同如來妙覺真心。故常在一切諸如來所。下與眾生同一悲體。故普現一切眾生之前。普現即普門示現。此即同楞嚴獲二殊勝者也)。或以佈施。攝取眾生。或以愛語。或以利行。或以同事。攝取眾生。或現色身。攝取眾生。或現種種不可思議色凈光明網。攝取眾生。或以音聲。或以威儀。或為說法。或現神變。令其心悟。而得成熟。或為化現同類之形。與其共居。而成熟之。善男子。我修行此大悲行門。愿常救護一切眾生。愿一切眾生。離險道怖。離熱惱怖。離迷惑怖。離繫縛怖。離殺害怖。離貧窮怖。離不活怖。離惡名怖。離於死怖。離大眾怖。離惡趣怖。離黑闇怖。離遷移怖。離愛別怖。離冤會怖。離逼迫身怖。離逼迫心怖。離憂悲怖(此十八怖。統攝六度．四攝．三十二應．七難．八苦。攝救眾生之略文也)。復作是愿。愿諸眾生。若念於我。若稱我名。若見我身。皆得免離怖畏。善男子。我以此方便。令諸眾生離怖畏已。復教發阿耨多羅三藐三菩提心。永不退轉。(念我即意業。稱名即口業。見身即身業。謂以三業歸依我之三業。能令解脫。復教進大心。方能究竟離

【現代漢語翻譯】現代漢語譯本成就菩薩大悲行解脫門。我以此大悲行門，平等教化一切眾生，相續不斷。善男子，我住此大悲行門，常在一切諸如來所，普現一切眾生之前（上同如來妙覺真心，故常在一切諸如來所，下與眾生同一悲體，故普現一切眾生之前。普現即普門示現，此即同《楞嚴經》獲二殊勝者也）。或以佈施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生；或現色身，攝取眾生；或現種種不可思議色凈光明網，攝取眾生；或以音聲，或以威儀，或為說法，或現神變，令其心悟，而得成熟；或為化現同類之形，與其共居，而成熟之。善男子，我修行此大悲行門，愿常救護一切眾生，愿一切眾生，離險道怖，離熱惱怖，離迷惑怖，離繫縛怖，離殺害怖，離貧窮怖，離不活怖，離惡名怖，離於死怖，離大眾怖，離惡趣怖，離黑闇怖，離遷移怖，離愛別怖，離冤會怖，離逼迫身怖，離逼迫心怖，離憂悲怖（此十八怖，統攝六度、四攝、三十二應、七難、八苦，攝救眾生之略文也）。復作是愿，愿諸眾生，若念於我，若稱我名，若見我身，皆得免離怖畏。善男子，我以此方便，令諸眾生離怖畏已，復教發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi）（無上正等正覺之心），永不退轉。（念我即意業，稱名即口業，見身即身業，謂以三業歸依我之三業，能令解脫，復教進大心，方能究竟離）

【English Translation】 English version Accomplishing the Bodhisattva's great compassion liberation door. I use this great compassion practice to equally teach and transform all sentient beings, continuously and without cease. Good son, abiding in this great compassion practice, I am constantly present in all the abodes of the Tathagatas (thus being one with the wondrously enlightened true mind of the Tathagatas, I am constantly present in all the abodes of the Tathagatas; being one with sentient beings in the body of compassion, I appear before all sentient beings. 'Universal appearance' means the universal manifestation, which is the same as obtaining the two supreme qualities in the Surangama Sutra). Sometimes I gather sentient beings through generosity (dana), or through loving speech, or through beneficial actions, or through acting in concert with them. Sometimes I manifest a physical body to gather sentient beings, or I manifest various inconceivable pure light networks to gather sentient beings. Sometimes I use sound, or dignified conduct, or teach the Dharma, or manifest miraculous transformations, causing their minds to awaken and mature. Or I manifest in a form similar to theirs, dwelling with them, and maturing them. Good son, practicing this great compassion, I vow to constantly protect all sentient beings, wishing that all sentient beings be free from the fear of dangerous paths, the fear of heat and vexation, the fear of confusion, the fear of bondage, the fear of being killed, the fear of poverty, the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of crowds, the fear of evil destinies, the fear of darkness, the fear of migration, the fear of separation from loved ones, the fear of encountering enemies, the fear of bodily oppression, the fear of mental oppression, the fear of sorrow and grief (these eighteen fears encompass the Six Perfections, the Four Embracing Dharmas, the Thirty-two Responses, the Seven Disasters, and the Eight Sufferings, a concise text for gathering and saving sentient beings). Furthermore, I make this vow: may all sentient beings, if they remember me, if they call my name, if they see my body, all be freed from fear. Good son, with this expedient means, after freeing sentient beings from fear, I further teach them to generate the mind of anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), never to regress. (Remembering me is mental karma, calling my name is verbal karma, seeing my body is physical karma, meaning that by taking refuge in my three karmas with their three karmas, they can be liberated, and further teaching them to advance with a great mind, they can ultimately be freed)

二死怖。西域記云。南天竺秣羅矩吒國。國南濱海。有秣剌耶山。山東有布呾洛迦山。山逕危險。巖谷㩻傾。山頂有池。其水澄鏡。派出大河。周流繞山二十匝入南海。池側有石天宮。觀自在菩薩往來游舍。其有愿見菩薩者。不顧身命。厲水登山。忘其艱險。能達之者蓋亦寡矣。而山下居人。祈心請見。或作自在天形。或為涂灰外道。慰諭其人。果遂其愿。○㩻音欺。與欹同。斜也)

佛說觀無量壽佛經

(此經乃教修凈土法門。共有十六妙觀。總明西方依正莊嚴。今此所錄。是彼第十觀也。)

佛告阿難及韋提希。見無量壽佛了了分明已(阿難。華言慶喜。是佛從弟。親侍如來。多聞第一。韋提希。華言思惟。是摩竭國萍沙王后。阿阇世王之母。上第九觀。教觀無量壽佛相好．光明。此中正教觀觀世音菩薩)。次復應觀觀世音菩薩。此菩薩身長八十萬億那由他由旬(萬億為一那由他。四十里為一由旬)。身紫金色。頂有肉髻。頂有圓光。面各千由旬。其圓光中。有五百化佛。如釋迦牟尼。一一化佛。有五百化菩薩．無量諸天。以為侍者。舉身光中。五道眾生。一切色相。皆于中現(五道眾生色相既現於菩薩光中。故一稱名即應也)。頂上毗楞伽摩尼寶以為天冠。其天冠中。有一立化佛。高二十五

【現代漢語翻譯】現代漢語譯本：二死怖。《西域記》記載，南天竺（印度南部）的秣羅矩吒國，其南邊瀕臨大海，有秣剌耶山。山的東邊有布呾洛迦山。山路險峻，巖石和山谷傾斜。山頂有一個水池，池水清澈如鏡，從中流出一條大河，環繞山二十圈后流入南海。池邊有石質的天宮，觀自在菩薩（觀音菩薩）常來此遊玩居住。那些希望見到菩薩的人，不顧惜自己的生命，跋山涉水，忘記艱難險阻。能夠到達那裡的人很少。而山下的居民，虔誠地祈禱希望見到菩薩，菩薩有時化作自在天（濕婆神）的形象，有時化作涂灰外道（苦行僧）的形象，來安慰他們，最終滿足他們的願望。（㩻音欺，與欹同，是傾斜的意思）

《佛說觀無量壽佛經》

（這部經是教導修習凈土法門的，共有十六種妙觀，總括地闡明了西方極樂世界的依報和正報的莊嚴。現在這裡所記錄的是其中的第十觀。）

佛告訴阿難（阿難，意為慶喜，是佛的堂弟，親自侍奉如來，是佛弟子中多聞第一的。），以及韋提希（韋提希，意為思惟，是摩竭陀國頻婆娑羅王的王后，阿阇世王的母親。），在清楚明白地觀想無量壽佛（阿彌陀佛）之後，接下來應當觀想觀世音菩薩。這位菩薩的身高有八十萬億那由他由旬（萬億為一那由他，四十里為一由旬），身體是紫金色，頭頂有肉髻，肉髻上有圓形的光環，每個光環的直徑有一千由旬。光環中有五百尊化佛，如同釋迦牟尼佛一樣。每一尊化佛，又有五百尊化菩薩和無數的天人作為侍者。觀世音菩薩全身的光芒中，五道眾生（天道、人道、阿修羅道、畜生道、餓鬼道）的一切形象，都可以在其中顯現（五道眾生的形象既然顯現在菩薩的光芒中，所以只要唸一聲菩薩的名號，菩薩就能立刻感應）。頭頂上用毗楞伽摩尼寶作為天冠，天冠中有一尊站立的化佛，高二十五由旬。

【English Translation】 English version: The Fear of Two Deaths. The Western Regions Records states: In the country of Malakuta in Southern India, the southern part borders the sea, and there is Mount Malaya. To the east of the mountain is Mount Potalaka. The mountain paths are dangerous, with cliffs and valleys leaning precariously. At the summit of the mountain is a pond, its water clear and mirror-like, from which flows a great river, circling the mountain twenty times before entering the South Sea. Beside the pond is a stone celestial palace, where Avalokiteshvara Bodhisattva (Guanyin Bodhisattva) often comes to visit and reside. Those who wish to see the Bodhisattva, disregarding their own lives, brave the waters and climb the mountain, forgetting its hardships and dangers. Few are able to reach it. However, the residents at the foot of the mountain, praying sincerely to see the Bodhisattva, sometimes the Bodhisattva manifests as the form of Ishvara (Shiva), sometimes as an ash-covered ascetic, comforting them and ultimately fulfilling their wishes. (㩻 pronounced as qi, same as 欹, meaning tilted)

The Sutra on Contemplation of Amitāyus Buddha

(This sutra teaches the Pure Land practice, containing sixteen wondrous contemplations, comprehensively explaining the adornments of the Western Pure Land, both its environment and the Buddha himself. What is recorded here is the tenth contemplation.)

The Buddha told Ananda (Ananda, meaning Joyful, is the Buddha's cousin, personally attending to the Thus Come One, and foremost in hearing and retaining the Dharma), and Vaidehi (Vaidehi, meaning Thinking, is the queen of King Bimbisara of Magadha, and the mother of King Ajatasatru), having clearly and distinctly contemplated Amitāyus Buddha (Immeasurable Life Buddha), next, one should contemplate Avalokiteshvara Bodhisattva. This Bodhisattva's body is eight hundred trillion nayutas of yojanas in length (one trillion is one nayuta, forty li is one yojana), the body is purple-golden in color, the top of the head has a fleshy protuberance, and the protuberance has a round halo, each halo being a thousand yojanas in diameter. Within the halo, there are five hundred manifested Buddhas, like Shakyamuni Buddha. Each manifested Buddha has five hundred manifested Bodhisattvas and countless devas as attendants. Within the light of the entire body, the forms of all beings in the five realms (gods, humans, asuras, animals, hungry ghosts) all appear within it (since the forms of beings in the five realms appear in the Bodhisattva's light, therefore, upon uttering the Bodhisattva's name once, there is immediate response). On the top of the head, a beryl jewel is used as a celestial crown, and within the celestial crown, there is a standing manifested Buddha, twenty-five yojanas in height.

由旬(觀音昔已成佛。今以悲願為菩薩。修凈土行。斯乃帶昔果德。行今因行。頂上化佛。正錶帶果也。梵語釋迦毗楞伽。華言能勝。摩尼。華言如意。亦言離垢。以此寶珠。能滿眾生心願。不為垢穢所染也)。觀世音菩薩。面如閻浮檀金色(閻浮檀。華言勝金。其色赤黃。兼帶紫焰也)。眉間毫相。備七寶色(金．銀．琉璃．頗梨．珊瑚．瑪瑙．硨磲)。流出八萬四千種光明。一一光明。有無量無數百千化佛。一一化佛。無數化菩薩以為侍者。變現自在。滿十方世界。臂如紅蓮華色。有八十億微妙光明。以為瓔珞。其瓔珞中。普現一切諸莊嚴事。手掌作五百億雜蓮華色。手十指端。一一指端有八萬四千畫。猶如印文。一一畫。有八萬四千色。一一色。有八萬四千光。其光柔軟。普照一切。以此寶手。接引眾生。舉足時。足下有千輻輪相。自然化成有五百億光明臺。下足時。有金剛摩尼華。佈散一切。莫不彌滿(金剛。乃堅固之寶。一切色相皆于中現。石壁不能為礙也)。其餘身相。眾好具足。如佛無異。惟頂上肉髻及無見頂相。不及世尊。是為觀世音菩薩。真實色身相(肉髻。是相也。無見頂。是好也。此之相好。表于極果。今菩薩猶居因地。故不如佛)。名第十觀。

佛告阿難。若欲觀觀世音菩薩者。當作

【現代漢語翻譯】現代漢語譯本由旬（Yojana，古印度長度單位。觀世音菩薩過去早已成佛，現在以慈悲的願力作為菩薩，修習凈土法門。這是帶著過去的果德，修習現在的因行。頭頂上的化佛，正是表明帶著果德。梵語釋迦毗楞伽（Śakravilamba），漢譯為能勝。摩尼（Maṇi），漢譯為如意，也譯為離垢。憑藉這顆寶珠，能夠滿足眾生的心願，不被污垢所染）。觀世音菩薩的面容如同閻浮檀金色（Jambudvipa，一種金色，漢譯為勝金，其顏色赤黃，兼帶紫焰）。眉間的白毫相，具備七寶的顏色（金、銀、琉璃、頗梨、珊瑚、瑪瑙、硨磲）。流出八萬四千種光明。每一種光明，都有無量無數百千化佛。每一尊化佛，有無數化菩薩作為侍者。變化顯現自在，充滿十方世界。手臂如同紅蓮花的顏色，有八十億微妙光明，作為瓔珞。在瓔珞中，普遍顯現一切莊嚴之事。手掌呈現五百億雜蓮花的顏色。手的十個指端，每一個指端有八萬四千畫，猶如印文。每一畫，有八萬四千色。每一種顏色，有八萬四千光。這些光柔軟，普遍照耀一切。憑藉這寶手，接引眾生。抬起腳時，腳下有千輻輪相，自然化成有五百億光明臺。放下腳時，有金剛摩尼華（Vajra-maṇi，堅固的寶物）佈散一切，沒有不充滿的（金剛，是堅固的寶物，一切色相都在其中顯現，石壁不能阻礙）。其餘的身相，各種美好都具備，如同佛一樣沒有差別。只有頭頂上的肉髻以及無見頂相，不如世尊。這是觀世音菩薩真實的色身相（肉髻，是相。無見頂，是好。這些相好，表現在極果。現在菩薩還處在因地，所以不如佛）。名為第十觀。

佛告訴阿難，如果想要觀想觀世音菩薩，應當作...

【English Translation】 English version Yojana (An ancient Indian unit of distance. Avalokiteśvara Bodhisattva had already become a Buddha in the past, but now, with compassionate vows, acts as a Bodhisattva, practicing the Pure Land path. This is carrying the fruit of the past, practicing the cause of the present. The manifested Buddha on the head precisely represents carrying the fruit. Śakravilamba in Sanskrit, translated as 'able to overcome'. Maṇi, translated as 'as desired', also translated as 'free from defilement'. With this precious pearl, one can fulfill the wishes of sentient beings, not being contaminated by defilement). Avalokiteśvara Bodhisattva's face is like Jambudvipa gold (Jambudvipa, a type of gold, translated as 'superior gold', its color is reddish-yellow, also carrying a purplish flame). The white hair mark between the eyebrows possesses the colors of the seven treasures (gold, silver, lapis lazuli, crystal, coral, agate, tridacna). It emits eighty-four thousand kinds of light. Each light has immeasurable, countless hundreds of thousands of manifested Buddhas. Each manifested Buddha has countless manifested Bodhisattvas as attendants. Transformations manifest freely, filling the ten directions of the world. The arms are like the color of red lotus flowers, having eighty billion subtle lights as necklaces. Within the necklaces, all kinds of adornments universally appear. The palms of the hands present five hundred billion mixed lotus flower colors. At the tips of the ten fingers, each finger tip has eighty-four thousand lines, like seal marks. Each line has eighty-four thousand colors. Each color has eighty-four thousand lights. These lights are soft, universally illuminating everything. With these precious hands, sentient beings are received and guided. When lifting the foot, under the foot there is a thousand-spoke wheel mark, naturally transforming into five hundred billion light platforms. When putting down the foot, Vajra-maṇi flowers (Vajra-maṇi, a firm treasure) are scattered everywhere, without anything not being filled (Vajra, is a firm treasure, all appearances manifest within it, stone walls cannot obstruct it). The remaining bodily features, all kinds of goodness are complete, like the Buddha without difference. Only the fleshy protuberance on the top of the head and the invisible crown of the head are not as good as the World Honored One. This is the true form of Avalokiteśvara Bodhisattva (The fleshy protuberance is a mark. The invisible crown is a quality. These marks and qualities are manifested in the ultimate fruit. Now the Bodhisattva is still in the causal stage, so it is not as good as the Buddha). It is called the Tenth Contemplation.

The Buddha told Ānanda, if you want to contemplate Avalokiteśvara Bodhisattva, you should...

是觀。作是觀者。不遇諸禍。凈除業障。除無數劫生死之罪。如是菩薩。但聞其名。獲無量福。何況諦觀。若有欲觀觀世音菩薩者。先觀頂上肉髻。次觀天冠。其餘眾相。亦次第觀之。悉令明瞭。如觀掌中(身相既多。未審觀何為首。故教先觀肉髻。次觀天冠。以此二種。能別表示觀音德相。何者。肉髻降佛。表現行因。冠有化佛。表昔成果。別相若著。其餘通相則易明瞭。行者觀于冠．髻．毫．面．身色．光明。一一用心作觀。以此妙觀。為見佛本。迥出余因。至凈土時即證法忍)。作是觀者。名為正觀。若他觀者。名為邪觀。(觀與經合。則稱性見。名為正觀。見相乖經。乃發魔事。故名邪觀。)

十一面神咒心經

觀自在菩薩白佛言。世尊。我由此咒。名號尊貴。難可得聞。若有稱念百千俱胝那庾多諸佛名號。復有暫時於我名號至心稱念。彼二功德。平等平等。諸有稱念我名號者。一切皆得不退轉地。離一切病。脫一切障．一切恐怖。及能滅除身語意惡。況能於我所說神咒。受持讀誦。如說修行。當知是人。于無上菩提。則為領受。如在掌中。(稱念百千俱胝那庾多諸佛名號。與暫時至心稱念觀音名號。功德平等。則楞嚴．法華謂持六十二億恒河沙菩薩名字功德。與持觀音名字無二。恒沙菩薩。校

【現代漢語翻譯】現代漢語譯本這是關於觀想的教導。如果有人這樣觀想，就不會遭遇各種災禍，能夠清凈消除業障，消除無數劫以來的生死之罪。這樣的菩薩，僅僅是聽到他的名字，就能獲得無量的福報，更何況是認真地觀想呢？如果有人想要觀想觀世音菩薩（Avalokiteśvara，觀照世間聲音的菩薩），首先觀想他頭頂上的肉髻（Uṣṇīṣa，佛頂上的肉瘤），然後觀想天冠（celestial crown），其餘的各種相好，也依次地觀想，全部都要清晰明瞭，就像觀看手中的物品一樣（因為菩薩的身相很多，不知道應該先觀想哪個，所以教導先觀想肉髻，然後觀想天冠，用這兩種來特別表示觀音的德相。為什麼呢？肉髻是降伏煩惱的象徵，表現了修行的因地；天冠上有化佛，表示過去已經成就的果位。如果對特別的相狀有所執著，那麼其餘共同的相狀就容易明白了。修行者觀想天冠、肉髻、眉間白毫、面容、身色、光明，一一用心觀想。用這種微妙的觀想，作為見到佛的根本，遠遠超出其他的因緣，到達凈土的時候就能證得法忍）。這樣觀想，稱為正觀；如果其他的觀想，稱為邪觀（觀想與經文相合，就是稱合自性的見解，稱為正觀；見到的相狀與經文不符合經義，就會引發魔事，所以稱為邪觀）。

《十一面神咒心經》

觀自在菩薩（Avalokiteśvara，觀照自在的菩薩）對佛說：『世尊，我這個神咒，名號尊貴，難以聽聞。如果有人稱念百千俱胝那庾多諸佛的名號，又有暫時對我名號至心稱念，這兩種功德，是相等的。諸有稱念我名號的人，一切都能得到不退轉地（avaivartika-bhūmi，不退轉的境界），遠離一切疾病，脫離一切障礙、一切恐怖，並且能夠滅除身語意的惡業，更何況是能夠對我所說的神咒，受持讀誦，如所說的那樣修行，應當知道這個人，對於無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），就是領受了，就像在掌中一樣（稱念百千俱胝那庾多諸佛的名號，與暫時至心稱念觀音名號，功德相等。那麼《楞嚴經》、《法華經》所說的，持六十二億恒河沙菩薩名字的功德，與持觀音名字沒有差別。恒河沙菩薩，校量起來）』

【English Translation】 English version This is a teaching on contemplation. One who contemplates in this way will not encounter various misfortunes, will be able to purify and eliminate karmic obstacles, and eliminate the sins of birth and death from countless kalpas. Such a Bodhisattva, merely hearing his name, can obtain immeasurable blessings, let alone contemplate him earnestly? If someone wants to contemplate Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world), first contemplate the Uṣṇīṣa (fleshy protuberance on the crown of the Buddha's head) on the top of his head, then contemplate the celestial crown, and the rest of the various marks and characteristics should also be contemplated in order, all of which should be clear and distinct, just like looking at an object in the palm of one's hand (because the Bodhisattva's physical characteristics are many, and it is not known which one should be contemplated first, so it is taught to first contemplate the Uṣṇīṣa, and then contemplate the celestial crown, using these two to specifically represent the virtues and characteristics of Avalokiteśvara. Why? The Uṣṇīṣa is a symbol of subduing afflictions, representing the cause of practice; the celestial crown has a manifested Buddha, representing the fruit of past achievements. If one is attached to the special characteristics, then the rest of the common characteristics will be easy to understand. The practitioner contemplates the celestial crown, Uṣṇīṣa, white hair between the eyebrows, face, body color, and light, contemplating each one with focused attention. Using this wonderful contemplation as the root of seeing the Buddha, it far surpasses other causes and conditions, and when reaching the Pure Land, one can attain the Dharma-kṣānti). Contemplating in this way is called right contemplation; other contemplations are called wrong contemplation (contemplation that is in accordance with the sutra is called right contemplation, which is in accordance with one's nature; seeing appearances that are contrary to the sutra will cause demonic events, so it is called wrong contemplation).

The Heart Sutra of the Eleven-Faced Divine Mantra

Avalokiteśvara (the Bodhisattva who contemplates freely) said to the Buddha: 'World Honored One, this divine mantra of mine, its name is noble and difficult to hear. If someone recites the names of hundreds of thousands of kotis nayutas of Buddhas, and also temporarily recites my name with utmost sincerity, the merits of these two are equal. All those who recite my name will attain the stage of non-retrogression (avaivartika-bhūmi), be free from all diseases, be liberated from all obstacles, all fears, and be able to eliminate the evil karma of body, speech, and mind, let alone those who can receive, uphold, read, recite, and practice the divine mantra I have spoken, as it is said. It should be known that this person, for unsurpassed Bodhi (anuttarā-samyak-saṃbodhi), has received it, just like in the palm of one's hand (reciting the names of hundreds of thousands of kotis nayutas of Buddhas, and temporarily reciting the name of Avalokiteśvara with utmost sincerity, the merits are equal. Then the Surangama Sutra and the Lotus Sutra say that the merit of holding the names of sixty-two billion Ganges sand Bodhisattvas is no different from holding the name of Avalokiteśvara. Ganges sand Bodhisattvas, when compared)'

諸佛功德猶遠。今言平等。誠非凡夫心量所測。如后寶王經說。又不可得而思議矣。)

大乘莊嚴寶王經

佛告寶首菩薩。善男子。若人以天妙衣。及以袈裟．飲食．湯藥．臥具等。供養恒河沙數如來。所獲福德。與觀自在菩薩一毛端福。其量無異。又如四大洲。於一年十二月中。晝夜恒降大雨。我能數知其一一滴數。其觀自在菩薩所有福德。而我不能說盡數量。又如有人以天金寶。造如來像。如微塵數。以種種供養。所獲福德。而我悉知其數。其觀自在菩薩所有福德。而我不能說盡數量。乃至他方如來俱集一處。亦不能說盡此菩薩福德數量。若有人能憶念此菩薩名者。是人當來遠離生老病死輪迴之苦。猶如鵝王隨風而去。速得往生極樂世界。面見無量壽如來。聽聞妙法。如是之人。而永不受輪迴之苦。無貪．瞋．癡。無老．病．死。無饑饉苦。不受胎胞生身之苦。承法威力。蓮華化生。常居彼土。

又云。此菩薩能為盲冥者。而為明燈。陽𦦨熾者。為作癊覆。渴乏之者。為現河流。于恐畏處。施令無畏。病苦所惱。而為醫藥。受苦有情。為作父母。阿鼻地獄有情。令見涅槃之道。能令世間一切有情。得是功德利益安樂。若有人能于觀自在像前。建立四方曼拏羅。常以香華供養者。是人當來而得轉

【現代漢語翻譯】現代漢語譯本：諸佛的功德尚且深遠，如今所說的平等，實在不是凡夫的心量所能測度的。如同《后寶王經》所說，是不可思議的。

《大乘莊嚴寶王經》

佛告訴寶首菩薩：『善男子，如果有人用天上的美妙衣物，以及袈裟、飲食、湯藥、臥具等，供養恒河沙數那麼多的如來，所獲得的福德，與觀自在菩薩（Avalokiteśvara，觀世音菩薩）一毛端上的福德相比，其數量沒有差別。又如四大洲，在一年十二個月中，晝夜不停地降下大雨，我能數清每一滴雨水的數量，但觀自在菩薩所有的福德，我卻不能說盡其數量。又如有人用天上的金銀珠寶，建造如微塵數那麼多的如來像，並用種種供養，所獲得的福德，我完全知道其數量，但觀自在菩薩所有的福德，我卻不能說盡其數量。乃至他方世界的如來都聚集在一處，也不能說盡這位菩薩的福德數量。如果有人能夠憶念這位菩薩的名號，這個人將來就能遠離生老病死輪迴的痛苦，猶如鵝王隨風而去，迅速往生極樂世界，面見無量壽如來（Amitābha，阿彌陀佛），聽聞妙法。這樣的人，將永遠不受輪迴的痛苦，沒有貪婪、嗔恨、愚癡，沒有衰老、疾病、死亡，沒有飢餓的痛苦，不受胎胞出生的痛苦，憑藉佛法的威力，在蓮花中化生，常住在極樂世界。』

經中又說：『這位菩薩能為盲人點亮明燈，為飽受陽氣煎熬的人遮蔽蔭涼，為口渴的人顯現河流，在令人恐懼的地方，施予無畏，為被病痛折磨的人提供醫藥，為受苦的有情眾生做父母，使阿鼻地獄的有情眾生，見到涅槃的道路。能使世間一切有情眾生，得到功德利益和安樂。如果有人能在觀自在菩薩像前，建立四方曼荼羅（maṇḍala，壇場），經常用香花供養，這個人將來就能得到轉輪聖王的果報。』

【English Translation】 English version: The merits of all Buddhas are still far-reaching. Now, speaking of equality, it is truly beyond the comprehension of ordinary minds. As stated in the Later Jeweled King Sutra, it is inconceivable.

The King of Glorious Adornment Sutra

The Buddha said to Bodhisattva Treasure Summit: 'Good man, if someone were to offer heavenly exquisite clothing, as well as robes, food, medicine, bedding, etc., to as many Tathagatas as there are sands in the Ganges River, the merit obtained would be no different in quantity from a single hair-tip's worth of merit of Avalokiteśvara (觀世音菩薩, Guān Shì Yīn Púsà). Furthermore, if the four great continents were to experience constant heavy rain day and night throughout the twelve months of the year, I could count each and every raindrop. However, I cannot fully express the quantity of all the merits of Avalokiteśvara. Moreover, if someone were to use heavenly gold and jewels to create as many images of the Tathagata as there are dust motes, and offer various kinds of offerings, I would know the number of merits obtained. However, I cannot fully express the quantity of all the merits of Avalokiteśvara. Even if Tathagatas from other realms were to gather in one place, they could not fully express the quantity of this Bodhisattva's merits. If someone can remember the name of this Bodhisattva, that person will in the future be free from the suffering of birth, old age, sickness, and death in the cycle of rebirth, like a swan king following the wind, quickly attaining rebirth in the Pure Land of Ultimate Bliss, meeting Amitābha Tathagata (阿彌陀佛, Āmítuó Fó) face to face, and hearing the wonderful Dharma. Such a person will never again suffer the pain of reincarnation, will be without greed, hatred, and delusion, without old age, sickness, and death, without the suffering of hunger. They will not suffer the pain of being born from a womb, but by the power of the Dharma, they will be born from a lotus flower and reside permanently in that land.'

It is also said: 'This Bodhisattva can be a bright lamp for the blind, provide shade for those scorched by the sun, manifest rivers for the thirsty, bestow fearlessness in places of fear, provide medicine for those afflicted by illness, act as parents to suffering sentient beings, and lead sentient beings in Avīci Hell to the path of Nirvana. He can enable all sentient beings in the world to obtain these merits, benefits, peace, and happiness. If someone can establish a four-sided mandala (maṇḍala, 壇場) before an image of Avalokiteśvara and constantly offer incense and flowers, that person will in the future attain the reward of a Chakravartin (轉輪聖王).'

輪聖王。七寶具足。所謂金輪寶．象寶．馬寶．珠寶．玉女寶．主藏寶．主兵寶。若復有人能以一華供養此菩薩者。是人當得身出妙香。隨所生處。而得身相圓滿。

此菩薩變現種種。救度無數百千萬億那由他有情。令得往生極樂世界。見無量壽如來。得聞法要。皆令當得成就菩提。其普賢等諸大菩薩。皆具不可思議。而不能了知彼觀自在之所變化。普賢菩薩入此菩薩毛孔中。行十二年。不得邊際。見諸毛孔。一一之中。各有佛部。于彼而住。是故普賢不能見其邊際遠近。余諸菩薩云何而得見耶。

觀自在菩薩。乃至名號。亦難得值。何以故。彼與一切有情。如大父母。一切恐怖有情。施之無畏。開導一切有情。為大善友。此菩薩有六字大明陀羅尼。難得值遇。若有人能稱念其名。當得生彼毛孔之中。不受沉淪。乃至當證圓寂之地。此六字陀羅尼。是觀自在菩薩微妙本心。若有知是微妙本心。即知解脫。無量如來而尚難知。其因位菩薩云何而能知耶。若人能常受持此陀羅尼者。于持誦時。有九十九恒河沙數如來集會。復有微塵數菩薩集會。復有三十三天天子亦皆集會。復有四天王。乃至無數百千萬億龍神八部。而來衛護是人。時菩薩毛孔中。無量如來。讚歎是人。善哉善哉。善男子。汝能得是如意珠寶。

【現代漢語翻譯】現代漢語譯本：輪聖王（轉輪聖王）。七寶具足。所謂金輪寶（能飛行於空中，征服四方）、象寶（具有神力的白象）、馬寶（日行千里的神馬）、珠寶（能滿足願望的寶珠）、玉女寶（美麗賢淑的女子）、主藏寶（掌管財富的大臣）、主兵寶（善於作戰的將領）。如果有人能以一朵花供養這位菩薩，這個人將能得到身體散發美妙的香氣，無論出生在何處，都能得到身相圓滿。這位菩薩變現種種形象，救度無數百千萬億那由他（極大的數量單位）有情（眾生），使他們能夠往生極樂世界，見到無量壽如來（阿彌陀佛），聽聞佛法要義，都使他們能夠成就菩提（覺悟）。普賢等各位大菩薩，都具有不可思議的神通，但也不能瞭解觀自在（觀世音）菩薩的變化。普賢菩薩進入這位菩薩的毛孔中，行走十二年，也找不到邊際，看到每個毛孔中，都有佛部（諸佛的集體），住在那裡。因此普賢菩薩不能見到它的邊際遠近，其餘的菩薩又怎麼能夠見到呢？觀自在菩薩，乃至他的名號，也很難遇到。為什麼呢？因為他和一切有情（眾生），如同偉大的父母。對於一切恐怖的有情（眾生），施予無畏。開導一切有情（眾生），作為偉大的善友。這位菩薩有六字大明陀羅尼（嗡嘛呢叭咪吽），難以遇到。如果有人能夠稱念他的名號，就能生到他的毛孔之中，不受沉淪，乃至能夠證得圓寂（涅槃）之地。這六字陀羅尼，是觀自在菩薩微妙的本心。如果有人知道這個微妙的本心，就知道了解脫。無量如來（諸佛）尚且難以知曉，因位的菩薩又怎麼能夠知道呢？如果有人能夠經常受持這個陀羅尼，在持誦時，有九十九恒河沙數如來（無數的佛）前來，又有微塵數菩薩（無數的菩薩）前來，又有三十三天天子也前來**，又有四大天王，乃至無數百千萬億龍神八部，前來衛護這個人。這時菩薩的毛孔中，無量如來（無數的佛）讚歎這個人：『善哉善哉，善男子，你能夠得到這如意珠寶。』

【English Translation】 English version: The Wheel-Turning Sage King. Possessing the seven treasures: the Golden Wheel Treasure (Chakra-ratna, a wheel that flies in the sky and conquers all directions), the Elephant Treasure (Hasti-ratna, a white elephant with divine power), the Horse Treasure (Ashva-ratna, a divine horse that travels thousands of miles a day), the Jewel Treasure (Mani-ratna, a jewel that fulfills wishes), the Woman Treasure (Stri-ratna, a beautiful and virtuous woman), the Treasurer Treasure (Grihapati-ratna, a minister who manages wealth), and the Military Leader Treasure (Senapati-ratna, a general skilled in warfare). If someone offers even a single flower to this Bodhisattva, that person will obtain a body that emits a wonderful fragrance, and wherever they are born, they will attain a perfect physical form. This Bodhisattva manifests in various forms, saving countless hundreds of thousands of millions of nayutas (an extremely large number) of sentient beings, enabling them to be reborn in the Pure Land of Ultimate Bliss, to see the Tathagata Amitayus (Amitabha Buddha), to hear the essential teachings of the Dharma, and enabling them all to achieve Bodhi (enlightenment). The various great Bodhisattvas, such as Samantabhadra, all possess inconceivable powers, yet they cannot understand the transformations of Avalokiteshvara (Guanyin). Samantabhadra Bodhisattva entered the pores of this Bodhisattva and traveled for twelve years without finding the boundary, seeing that in each pore, there was a Buddha-field (a collective of Buddhas) residing there. Therefore, Samantabhadra could not see its boundary or distance; how could other Bodhisattvas see it? Avalokiteshvara Bodhisattva, even his name, is difficult to encounter. Why? Because he is like great parents to all sentient beings. To all frightened sentient beings, he bestows fearlessness. He guides all sentient beings, acting as a great virtuous friend. This Bodhisattva has the Six-Syllable Great Bright Dharani (Om Mani Padme Hum), which is difficult to encounter. If someone can recite his name, they will be born in his pores, not subject to sinking, and will even attain the state of Nirvana (extinction). This Six-Syllable Dharani is the subtle original mind of Avalokiteshvara Bodhisattva. If someone knows this subtle original mind, they know liberation. Even countless Tathagatas (Buddhas) find it difficult to know; how can Bodhisattvas in the causal stage know it? If someone can constantly uphold this Dharani, during the recitation, ninety-nine Ganges sands number of Tathagatas (countless Buddhas) will come forth, countless dust-mote number of Bodhisattvas (countless Bodhisattvas) will come forth, and the thirty-three devas (gods) will also come forth**. Furthermore, the Four Heavenly Kings, and even countless hundreds of thousands of millions of dragon gods and the eight classes of beings, will come to protect this person. At that time, in the pores of the Bodhisattva, countless Tathagatas (countless Buddhas) will praise this person: 'Excellent, excellent, good man, you are able to obtain this wish-fulfilling jewel.'

汝七代種族皆得解脫。其持咒人。腹中所有諸蟲。當得不退轉菩薩之位。若復有人。以此陀羅尼。身中．頂上戴持者。有人得見是戴持之人。則同見於金剛之身。又如見於舍利塔。又如見佛。又如見一億智慧之人。若有善男子．女人。能依法念此陀羅尼者。是人得無盡辯才。得清凈智聚。得大慈悲。日日得具六波羅蜜多。圓滿功德。如是乃至戴持之人。見一切男女。諸有情之身。彼等悉皆速得菩薩之位。如是之人。而永不受生．老．病．死．愛別離苦。若有念此陀羅尼一遍。所獲功德。而不能數其數量。又四大部洲。一切男女皆得七地菩薩之位。彼諸菩薩所有功德。與念六字咒一遍功德。而無有異。(更有無量功德。詳彼經文。若有唸誦者。必須依法。及得梵音明正。其持戴者。亦須恭敬如佛。信而無疑。方能感益。若疑不信。返招愆咎。其六字咒。如常可知。曼拏羅。即壇也。)

請觀世音菩薩消伏毒害咒經

時毗舍離國(華言廣博嚴凈。中天竺共有三十餘國。此其一也。謂其國寬平。名為廣博。城邑華麗。故名嚴凈。或言好道。由其國人民好樂正道。自敦仁義。不須君主。有五百長者共行道法。率土人民。莫不歸悅。故下文云五百長者是也)。一切人民。遇大惡病。一者眼赤如血。二者兩耳出膿。三

【現代漢語翻譯】現代漢語譯本你的七代祖先都將得到解脫。持此咒語之人，腹中的所有蟲類，都將獲得不退轉菩薩的果位。如果又有人，將此陀羅尼佩戴在身上或頭頂上，有人得見此佩戴之人，就如同見到金剛之身，又如同見到舍利塔，又如同見到佛，又如同見到一億個具有智慧的人。如果有善男子、善女人，能夠如法念誦此陀羅尼，此人將獲得無盡的辯才，獲得清凈的智慧聚集，獲得大慈大悲，每日都具足六波羅蜜多的圓滿功德。像這樣乃至佩戴此咒之人，見到一切男女，所有有情眾生的身體，他們都將迅速獲得菩薩的果位。這樣的人，將永遠不受生、老、病、死、愛別離苦。如果唸誦此陀羅尼一遍，所獲得的功德，無法計數其數量。又四大部洲的一切男女都將獲得七地菩薩的果位，這些菩薩所有的功德，與唸誦六字大明咒一遍的功德，沒有差別。（更有無量的功德，詳細記載在那部經文中。如果有唸誦者，必須依法，並且發音清晰準確。持咒佩戴者，也必須恭敬如佛，深信不疑，才能感應獲益。如果懷疑不信，反而會招致過失。六字大明咒，如常所知。曼拏羅（壇城），就是壇的意思。）

《請觀世音菩薩消伏毒害咒經》

當時毗舍離國（Vaisali，華言廣博嚴凈。中天竺共有三十餘國，此其一也。謂其國寬平，名為廣博。城邑華麗，故名嚴凈。或言好道，由其國人民好樂正道，自敦仁義，不須君主。有五百長者共行道法，率土人民，莫不歸悅。故下文云五百長者是也）。一切人民，遇到大惡病，一是眼睛赤紅如血，二是兩耳流膿，三

【English Translation】 English version Your seven generations of descendants will all attain liberation. All the insects in the belly of the one who holds this mantra will attain the position of Avaivartika Bodhisattva (不退轉菩薩, non-regressing Bodhisattva). If there is someone who wears this Dharani (陀羅尼, mantra) on their body or on the top of their head, and someone sees this person, it is the same as seeing the Vajra (金剛, diamond) body, or seeing a Stupa (舍利塔, relic tower), or seeing a Buddha, or seeing one hundred million wise people. If there are good men or good women who can recite this Dharani according to the Dharma (法, law), they will obtain endless eloquence, obtain pure wisdom, obtain great compassion, and daily possess the perfect merits of the Six Paramitas (六波羅蜜多, six perfections). Even to the extent that the person who wears this mantra, upon seeing the bodies of all men and women, all sentient beings, they will all quickly attain the position of Bodhisattva. Such a person will never suffer from birth, old age, sickness, death, or the suffering of separation from loved ones. If one recites this Dharani once, the merits obtained cannot be counted. Furthermore, all men and women in the four great continents will attain the position of the seventh-ground Bodhisattva (七地菩薩, seventh-level Bodhisattva). All the merits of these Bodhisattvas are no different from the merits of reciting the Six-Syllable Mantra (六字大明咒, Om Mani Padme Hum) once. (There are immeasurable merits, detailed in that scripture. If there is a reciter, they must follow the Dharma and have clear and accurate pronunciation. The one who holds and wears it must also be respectful as if to the Buddha, believing without doubt, in order to receive benefits. If one doubts and does not believe, one will instead invite faults. The Six-Syllable Mantra is as commonly known. Mandala (曼拏羅, altar) means altar.)

The Sutra of Requesting Avalokiteshvara Bodhisattva (觀世音菩薩, Guanyin) to Subdue and Quell Poisonous Harm

At that time, in the country of Vaisali (毗舍離國, meaning 'Broad, Extensive, Solemn, and Pure'. In Central India, there are more than thirty countries, and this is one of them. It is said that the country is wide and flat, so it is called 'Broad, Extensive'. The cities are magnificent, so it is called 'Solemn and Pure'. Or it is said to be fond of the Way, because the people of the country love the righteous path, cultivate benevolence and righteousness, and do not need a ruler. There are five hundred elders who practice the Dharma together, and all the people of the land are pleased and submit. Therefore, the following text says 'five hundred elders'). All the people encountered great and terrible diseases: first, their eyes were as red as blood; second, pus flowed from both ears; third,

者鼻中流血。四者舌噤無聲。五者所食之物化為粗澀。六識閉塞。猶如醉人。有五夜叉。名訖拏迦邏。面黑如墨。而有五眼。狗牙上出。吸人精氣。(普門疏云。人心中有七滴甜水。和養精神。鬼啖一滴。令人頭痛。三滴悶絕。七滴即死)。

時毗舍離大城之中。有一長者名曰月蓋。與其同類五百長者。俱詣佛所。到佛所已。頭面作禮。卻住一面。白佛言。世尊。此國人民。遇大惡病。良醫耆婆。盡其道術。所不能救。惟愿世尊。慈愍一切。救濟病苦。令得無患。(耆婆。此云能活。是影堅王之子。奈女所生。出胎即手持針筒．藥囊。為世醫王。佛為法王。遇病即瘥。故云良醫。醫王既盡其術。余皆無堪。故共詣求哀法王)。

爾時世尊告長者言。去此不遠。正立西方。有佛世尊。名無量壽(小彌陀經云。從是西方過十萬億佛土。有世界名曰極樂。其土有佛。號阿彌陀。以微塵數佛剎言之。故云去此不遠)。彼有菩薩。名觀世音。及大勢至。恒以大悲。憐愍一切。救濟苦厄。汝今應當五體投地。向彼作禮(頂及兩手．兩膝名為五體)。燒香散華。繫念數息。令心不散。經十念頃。為眾生故。當請彼佛及二菩薩。(繫念者。攝心不散。心無所依。故令數息。數息者。注心鼻門。或數出息。或數入息。從一至

【現代漢語翻譯】現代漢語譯本：

患者鼻中流血。四者舌頭僵硬不能說話。五者所食之物變為粗糙苦澀。六識閉塞，就像醉酒之人。有五個夜叉，名叫訖拏迦邏（意為食人精氣的惡鬼），面色黑如墨，長有五隻眼睛，狗牙向上突出，吸食人的精氣。（普門疏中說，人的心中有七滴甜水，用來滋養精神，鬼吸食一滴，會使人頭痛，吸食三滴會使人昏迷，吸食七滴就會死亡）。

當時毗舍離大城之中，有一位長者名叫月蓋，與他同類的五百位長者，一同前往佛陀所在之處。到達佛陀處后，以頭面接觸地面行禮，然後退到一旁站立，對佛陀說：『世尊，這個國家的人民，遭遇大惡病，良醫耆婆（意為能活，是影堅王的兒子，奈女所生，出生時手中就拿著針筒和藥囊，是世間的醫王。佛是法王，遇到疾病就能痊癒，所以說是良醫）已經用盡了他的醫術，仍然不能救治。只希望世尊您，慈悲憐憫一切眾生，救濟他們的病苦，使他們能夠沒有疾病。』（醫王已經用盡了他的醫術，其餘的醫生都沒有能力，所以一同前往懇求法王）。

這時，世尊告訴長者說：『從這裡向西不遠的地方，有一位佛世尊，名叫無量壽（小彌陀經中說，從這裡向西經過十萬億佛土，有一個世界名叫極樂，那個世界有一尊佛，名叫阿彌陀。用微塵數佛剎來說，所以說從這裡不遠）。』那裡有菩薩，名叫觀世音（意為觀察世間聲音的菩薩），以及大勢至（意為以大智慧照耀一切的菩薩），他們經常以大悲心，憐憫一切眾生，救濟他們的苦難。你們現在應當五體投地（頭和兩手、兩膝稱為五體），向他們作禮，燒香散花，繫念數息，使心不散亂，經過十唸的時間，爲了眾生的緣故，應當祈請那尊佛和兩位菩薩。（繫念，就是收攝心念不使散亂。心無所依，所以要數息。數息，就是將心專注于鼻子的出入氣息，或者數呼氣，或者數吸氣，從一數到

【English Translation】 English version:

The patient bleeds from the nose. Fourth, their tongue becomes stiff and they cannot speak. Fifth, the food they eat turns coarse and bitter. Sixth, their six senses are blocked, like a drunken person. There are five Yakshas (a type of demon), named Kṛkara (meaning 'one who eats human essence'), with faces as black as ink, five eyes, and dog teeth protruding upwards, who suck people's essence. (The Pumen Commentary says that there are seven drops of sweet water in a person's heart, which nourish the spirit. If a ghost eats one drop, it will cause a headache; three drops will cause fainting; and seven drops will cause death).

At that time, in the great city of Vaishali, there was an elder named Moon Canopy, who, along with five hundred elders of his kind, went to the place where the Buddha was. Having arrived at the Buddha's place, they prostrated themselves with their heads and faces touching the ground, and then stood to one side, saying to the Buddha: 'World Honored One, the people of this country are suffering from a great and terrible disease, and the skilled physician Jivaka (meaning 'able to live', the son of King Bimbisara, born of a maid, who was born holding a needle and medicine bag, and is the king of physicians in the world. The Buddha is the king of Dharma, and encountering disease is immediately cured, hence the name 'skilled physician') has exhausted his medical skills, but is still unable to cure them. We only hope that the World Honored One, with compassion for all beings, will relieve their suffering and enable them to be free from disease.' (The king of physicians has exhausted his skills, and the rest are incapable, so they all go together to beg the Dharma King for help).

At that time, the World Honored One said to the elders: 'Not far from here, directly to the west, there is a Buddha World Honored One, named Amitayus (The Smaller Sukhavativyuha Sutra says, 'From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati, and in that land there is a Buddha named Amitabha. Speaking in terms of dust-mote Buddha lands, hence the saying 'not far from here').' There are Bodhisattvas there, named Avalokiteshvara (meaning 'the Bodhisattva who observes the sounds of the world') and Mahasthamaprapta (meaning 'the Bodhisattva who illuminates everything with great wisdom'), who constantly, with great compassion, have pity on all beings and relieve their suffering. You should now prostrate yourselves with your five limbs touching the ground (the head, two hands, and two knees are called the five limbs), offer incense and scatter flowers, focus your minds and count your breaths, so that your minds are not scattered, and after ten moments of mindfulness, for the sake of all beings, you should invite that Buddha and the two Bodhisattvas. (Focusing the mind means gathering the mind and not letting it scatter. The mind has nothing to rely on, so one should count the breaths. Counting the breaths means focusing the mind on the breath entering and leaving the nose, either counting the exhales or counting the inhales, counting from one to

十。週而復始。以十息為一念。百息為十念。令息調和。不緩不急。心自寂定。此為請前之方便。所謂眾生心水凈。佛月影現中。何故惟令十念。以眾生心念難系。久即散動故也。彼佛左面是觀音。右面是勢至。故云二菩薩也)。

說是語時。于佛光中。得見西方無量壽佛。並二菩薩。如來神力。佛及菩薩俱到此國。往毗舍離。住城門閫。佛．二菩薩。與諸大眾。放大光明。照毗舍離。皆作金色。爾時毗舍離人。即具楊枝．凈水。授與觀世音菩薩。

大悲觀世音。憐愍救護一切眾生故。而說咒曰。普教一切眾生而作是言。汝等今者應當一心稱。南無佛。南無法。南無僧。南無觀世音菩薩摩訶薩。大悲大名稱。救護苦厄者。如是三稱三寶。三稱觀世音菩薩名。燒眾名香。五體投地。向于西方。一心一意。令氣息定。為免苦厄。請觀世音菩薩。合十指掌。而說偈言(掌本二邊。合之令一。正使身心皆一。然後口陳偈請。是顯三業慇勤致敬之極也)。

愿救我苦厄　　大悲覆一切　　普放凈光明　滅除癡闇冥　　為免毒害苦　　煩惱及眾病　必來至我所　　施我大安樂　　我今稽首禮　聞名救厄者　　我今自歸依　　世間慈悲父　惟愿必定來　　免我三毒苦　　施我今世樂　及與大涅槃

【現代漢語翻譯】現代漢語譯本十、週而復始。以十次呼吸為一念。一百次呼吸為十念。使呼吸調和，不緩不急，心自然寂靜安定。這是祈請之前的方便法門。所謂眾生的心水清凈，佛的月亮倒影就會顯現在其中。為什麼只教導十念呢？因為眾生的心念難以繫縛，時間久了就會散亂動搖。阿彌陀佛的左面是觀音（觀世音菩薩，代表慈悲），右面是大勢至（大勢至菩薩，代表智慧）。所以說是二位菩薩。

說這些話的時候，在佛的光明中，得見西方無量壽佛（阿彌陀佛），以及觀音（觀世音菩薩）和大勢至（大勢至菩薩）二位菩薩。如來的神力，使得佛和菩薩都來到這個國家，前往毗舍離城，住在城門口。佛、觀音（觀世音菩薩）、大勢至（大勢至菩薩）二位菩薩，與大眾一起，放出大光明，照耀毗舍離城，都變成金色。當時毗舍離城的人，就準備好楊枝和凈水，獻給觀世音菩薩。

大悲觀世音菩薩，爲了憐憫救護一切眾生，而說了這個咒語，普遍教導一切眾生說：『你們現在應當一心稱念：南無佛（皈依佛），南無法（皈依法），南無僧（皈依僧），南無觀世音菩薩摩訶薩（偉大的菩薩），大悲大名稱，救護苦難的人。』這樣三次稱念三寶，三次稱念觀世音菩薩的名號，燒各種名貴的香，五體投地，面向西方，一心一意，使氣息安定，爲了免除苦難，祈請觀世音菩薩，合起十指手掌，而說偈語（手掌本來是兩邊，合起來成為一個整體，正是要使身心都成為一體，然後口中陳述偈語祈請，這是顯示身口意三業慇勤致敬到了極點）。

『愿救我苦厄，大悲覆一切，普放凈光明，滅除癡闇冥，為免毒害苦，煩惱及眾病，必來至我所，施我大安樂，我今稽首禮，聞名救厄者，我今自歸依，世間慈悲父，惟愿必定來，免我三毒苦，施我今世樂，及與大涅槃。』

【English Translation】 English version 10. Repeating the cycle. Ten breaths are considered one thought. One hundred breaths are considered ten thoughts. Let the breath be harmonious, neither slow nor rapid, and the mind will naturally become tranquil and stable. This is a convenient method for making a request. As the saying goes, 'When the water of sentient beings' minds is clear, the moon's reflection of the Buddha will appear within.' Why only teach ten thoughts? Because the minds of sentient beings are difficult to bind, and after a long time, they will scatter and become agitated. On that Buddha's left side is Avalokiteshvara (Guanyin, representing compassion), and on the right side is Mahasthamaprapta (Dashizhi, representing wisdom). Therefore, it is said to be two Bodhisattvas.

While speaking these words, within the Buddha's light, one could see the Western Immeasurable Life Buddha (Amitabha), along with the two Bodhisattvas, Avalokiteshvara (Guanyin) and Mahasthamaprapta (Dashizhi). Through the power of the Tathagata, the Buddha and the Bodhisattvas came to this country, went to the city of Vaishali, and stayed at the city gate. The Buddha, Avalokiteshvara (Guanyin), Mahasthamaprapta (Dashizhi), and the assembly emitted great light, illuminating Vaishali, turning everything golden. At that time, the people of Vaishali prepared willow branches and pure water, and offered them to Avalokiteshvara Bodhisattva.

The Great Compassionate Avalokiteshvara Bodhisattva, out of compassion and protection for all sentient beings, spoke this mantra, universally teaching all sentient beings to say: 'You should now single-mindedly recite: Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Avalokiteshvara Bodhisattva Mahasattva (Great Bodhisattva), Great Compassionate and Greatly Renowned, Savior from Suffering.' In this way, recite the Three Jewels three times, recite the name of Avalokiteshvara Bodhisattva three times, burn various precious incenses, prostrate with five limbs touching the ground, facing the West, with one mind and one intention, stabilizing the breath, in order to be free from suffering, request Avalokiteshvara Bodhisattva, join the ten fingers of the palms together, and speak the following verse (the palms are originally two sides, joining them together makes them one, precisely to make the body and mind one, and then verbally state the verse of request, this shows the utmost sincerity and respect of the three karmas of body, speech, and mind).

'May you save me from suffering, Great Compassion covers all, Universally emit pure light, Eliminate ignorance and darkness, To be free from the suffering of poison and harm, Afflictions and all diseases, You will surely come to my place, Bestow upon me great peace and joy, I now bow my head in reverence, To the one who saves from suffering upon hearing the name, I now take refuge, Compassionate Father of the world, May you surely come, Free me from the suffering of the three poisons, Bestow upon me happiness in this life, And also great Nirvana.'

(法身如虛空。無處不遍。迥絕去來。今然必定來者。以眾生心水凈。佛月自現。故云來也。三毒者。貪．瞋．癡也。此為眾苦之因。萬累之源。欲令因亡果喪。源絕派除。故言免也。今世樂者。是世間之樂果。涅槃者。是出世間之樂果。大者。揀非聲聞．緣覺之涅槃也。)

白佛言。世尊。如是神咒。畢定吉祥。乃是過去．現在．未來十方諸佛大慈大悲陀羅尼印。聞此咒者。眾苦永盡。常得安樂。遠離八難。得唸佛定。現前見佛。我今當說十方諸佛救護眾生神咒(八難者。一地獄。二畜生。三餓鬼。四盲聾瘖啞。五世智辯聰。六生佛前佛後。七北俱盧洲。八無想天)。

多㖿咃嗚呼膩　摸呼膩　斗婆膩　耽婆膩　安茶詈　般茶詈　首埤帝　般般茶啰啰婆私膩　哆侄咃　伊梨　寐梨　鞮首梨迦婆梨　佉鞮端耆旃陀梨　摩蹬耆　勒叉勒叉薩婆薩埵　薩婆婆㖿啤娑訶　多茶咃　伽帝伽帝膩伽帝　修留毗修留毗　勒叉勒叉　薩婆薩埵　薩婆婆㖿[口*((白-日+田)/廾)]　娑訶

白佛言。世尊。如此神咒。乃是十方三世無量諸佛之所宣說。誦持此咒者。常為諸佛．諸大菩薩之所護持。免離怖畏．刀杖．毒害。及與疾病。令得無患。說是語時。毗舍離人。平復如本。

爾時世尊憐愍眾生。覆護

【現代漢語翻譯】現代漢語譯本：(法身的性質如同虛空，無處不在，超越了來去。現在說必定到來，是因為眾生的心如同清澈的水，佛的影像自然顯現，所以說是到來。三毒指的是貪、嗔、癡，這是所有痛苦的根源，一切煩惱的源頭，想要讓痛苦的因消失，惡果滅亡，煩惱的源頭斷絕，所以說是免除。今世的快樂，指的是世間的快樂果報；涅槃，指的是出世間的快樂果報。大，是爲了區別于聲聞、緣覺的涅槃。)

稟告佛說：『世尊，這樣的神咒，必定吉祥，是過去、現在、未來十方諸佛大慈大悲的陀羅尼印。聽到這個咒語的人，所有痛苦永遠消除，常常得到安樂，遠離八難，得到唸佛的禪定，當下就能見到佛。我現在應當宣說十方諸佛救護眾生的神咒。(八難指的是：一、地獄；二、畜生；三、餓鬼；四、盲聾瘖啞；五、世智辯聰；六、生在佛前或佛后；七、北俱盧洲；八、無想天。)』

『多㖿咃嗚呼膩　摸呼膩　斗婆膩　耽婆膩　安茶詈　般茶詈　首埤帝　般般茶啰啰婆私膩　哆侄咃　伊梨　寐梨　鞮首梨迦婆梨　佉鞮端耆旃陀梨　摩蹬耆　勒叉勒叉薩婆薩埵　薩婆婆㖿啤娑訶　多茶咃　伽帝伽帝膩伽帝　修留毗修留毗　勒叉勒叉　薩婆薩埵　薩婆婆㖿[口*((白-日+田)/廾)]　娑訶』

稟告佛說：『世尊，這樣的神咒，是十方三世無量諸佛所宣說的。誦持這個咒語的人，常常受到諸佛、諸大菩薩的護持，免除怖畏、刀杖、毒害以及疾病，讓他們沒有憂患。』說完這些話的時候，毗舍離（地名）的人，恢復如初。

這時，世尊憐憫眾生，覆護他們。

【English Translation】 English version: (The Dharmakaya (法身) is like empty space, omnipresent, transcending coming and going. The reason for saying it definitely comes is that the minds of sentient beings are like clear water, and the Buddha's image naturally appears. Therefore, it is said to come. The three poisons (三毒) refer to greed, hatred, and delusion. These are the root of all suffering and the source of all afflictions. The desire is to eliminate the cause of suffering and the destruction of evil consequences, and to cut off the source of afflictions, hence the saying 'exemption'. The happiness of this life refers to the worldly happiness; Nirvana (涅槃) refers to the happiness beyond the world. 'Great' is to distinguish it from the Nirvana of Sravakas (聲聞) and Pratyekabuddhas (緣覺).)

Reporting to the Buddha, he said: 'World Honored One, such a divine mantra is certainly auspicious. It is the Dharani (陀羅尼) seal of great compassion of all Buddhas in the past, present, and future in the ten directions. Those who hear this mantra will have all suffering eliminated forever, constantly attain peace and happiness, stay away from the eight difficulties, attain the Samadhi (禪定) of Buddha-Recollection, and see the Buddha in the present. I shall now proclaim the divine mantra of all Buddhas in the ten directions to save and protect sentient beings. (The eight difficulties refer to: 1. Hell; 2. Animals; 3. Hungry ghosts; 4. Blind, deaf, and mute; 5. Worldly wisdom and eloquence; 6. Born before or after the Buddha; 7. Uttarakuru (北俱盧洲); 8. The Realm of Non-Perception (無想天).)'

'Tadyatha (多㖿咃) oohu ni (嗚呼膩) mohu ni (摸呼膩) dou po ni (斗婆膩) dan po ni (耽婆膩) an cha li (安茶詈) ban cha li (般茶詈) shou pi di (首埤帝) ban ban cha la la po si ni (般般茶啰啰婆私膩) tadyatha (哆侄咃) yi li (伊梨) mei li (寐梨) di shou li jia po li (鞮首梨迦婆梨) qie di duan qi zhan tuo li (佉鞮端耆旃陀梨) mo deng qi (摩蹬耆) le cha le cha sa po sa duo (勒叉勒叉薩婆薩埵) sa po po he pi suo he (薩婆婆㖿啤娑訶) tadya tha (多茶咃) qie di qie di ni qie di (伽帝伽帝膩伽帝) xiu liu pi xiu liu pi (修留毗修留毗) le cha le cha sa po sa duo (勒叉勒叉薩婆薩埵) sa po po he [口((白-日+田)/廾)] suo he (薩婆婆㖿[口((白-日+田)/廾)]娑訶'

Reporting to the Buddha, he said: 'World Honored One, such a divine mantra is proclaimed by countless Buddhas of the ten directions and three periods of time. Those who recite and uphold this mantra will always be protected by all Buddhas and great Bodhisattvas (菩薩), be freed from fear, knives, sticks, poison, and harm, as well as diseases, and be free from worries.' When these words were spoken, the people of Vaishali (毗舍離) recovered as before.

At that time, the World Honored One had compassion for sentient beings and protected them.

一切。重請觀世音菩薩說消伏毒害咒。爾時觀世音菩薩大悲熏心。承佛神力。而說破惡業障消伏毒害陀羅尼咒。

南無佛陀　南無達摩　南無僧伽　南無觀世音　菩提薩埵　摩訶薩埵　大慈大悲　惟愿愍我　救護苦惱　亦救一切　怖畏眾生　令得大護　多侄他　陀呼膩　摸呼膩　斗婆膩　耽婆膩　阿婆熙摸呼脂　分茶梨　般茶梨　輸鞞帝(鞞字部迷切)般茶啰　婆私膩　休樓休樓　分茶梨　兜樓兜樓　般茶梨　周樓周樓　膩般茶梨　豆富豆富　般茶啰　婆私膩　矧墀　跈(徐殄切)墀　膩珍墀　薩婆阿婆耶羯多　薩婆𠷐婆　娑陀伽阿婆耶　卑離陀閉殿娑訶

一切怖畏。一切毒害。一切惡鬼．虎．狼．師子。聞此咒時。口即閉塞。不能為害。破梵行人。作十惡業。聞此咒時。蕩除糞穢。還得清凈(糞穢即十惡也)。設有業障。濁惡不善。稱觀世音菩薩。誦持此咒。即破業障。現前見佛。

佛告阿難。若有四部弟子。受持觀世音菩薩名。誦唸消伏毒害陀羅尼。行此咒者。身當無患。心亦無病。設使大火從四面來。焚燒己身。誦持此咒故。龍王降雨。即得解脫。設火焚身。節節疼痛。一心稱觀世音菩薩名號。三誦此咒。即得除愈。設復谷貴饑饉．王難．惡獸．盜賊．迷於道路．牢獄系閉．杻械枷鎖．被五

【現代漢語翻譯】現代漢語譯本：一切。重請觀世音菩薩說消伏毒害咒。爾時觀世音菩薩大悲熏心，承佛神力，而說破惡業障消伏毒害陀羅尼咒。

南無佛陀（皈依佛）南無達摩（皈依法）南無僧伽（皈依僧）南無觀世音（觀世音菩薩）菩提薩埵（菩薩）摩訶薩埵（大菩薩）大慈大悲惟愿愍我救護苦惱亦救一切怖畏眾生令得大護多侄他陀呼膩摸呼膩斗婆膩耽婆膩阿婆熙摸呼脂分茶梨般茶梨輸鞞帝般茶啰婆私膩休樓休樓分茶梨兜樓兜樓般茶梨周樓周樓膩般茶梨豆富豆富般茶啰婆私膩矧墀跈墀膩珍墀薩婆阿婆耶羯多薩婆𠷐婆娑陀伽阿婆耶卑離陀閉殿娑訶

一切怖畏，一切毒害，一切惡鬼、虎、狼、師子，聞此咒時，口即閉塞，不能為害。破梵行人，作十惡業，聞此咒時，蕩除糞穢，還得清凈（糞穢即十惡也）。設有業障，濁惡不善，稱觀世音菩薩，誦持此咒，即破業障，現前見佛。

佛告阿難（佛陀的弟子）。若有四部弟子，受持觀世音菩薩名，誦唸消伏毒害陀羅尼，行此咒者，身當無患，心亦無病。設使大火從四面來，焚燒己身，誦持此咒故，龍王降雨，即得解脫。設火焚身，節節疼痛，一心稱觀世音菩薩名號，三誦此咒，即得除愈。設復谷貴饑饉、王難、惡獸、盜賊、迷於道路、牢獄系閉、杻械枷鎖、被五

【English Translation】 English version: Everything. Again, please Avalokiteshvara (觀世音菩薩) to speak the mantra for subduing and eliminating poisons. At that time, Avalokiteshvara (觀世音菩薩) was filled with great compassion, relying on the divine power of the Buddha, and spoke the Dharani mantra for breaking evil karmic obstacles and subduing and eliminating poisons.

Namo Buddhaya (皈依佛) Namo Dharmaya (皈依法) Namo Sanghaya (皈依僧) Namo Avalokiteshvara (觀世音) Bodhisattvaya (菩薩) Mahasattvaya (大菩薩) Great compassion and great mercy, I wish you to have mercy on me, save me from suffering, and also save all fearful beings, so that they may have great protection. Tadyatha, Dhahuni, Mohuni, Dubbani, Tambani, Abahi Mohuji, Bhandari, Panthari, Subedi, Panthara, Bhasini, Hyulou Hyulou, Bhandari, Dulou Dulou, Panthari, Julou Julou, Nibhandari, Dubu Dubu, Panthara, Bhasini, Shinchi, Tenchi, Nichinchi, Sarva Abhaya Krita, Sarva Bhava, Sadhaga Abhaya, Birida Bidden Svaha.

All fears, all poisons, all evil ghosts, tigers, wolves, lions, when they hear this mantra, their mouths will be closed and they cannot harm. Those who break the pure conduct and commit the ten evil deeds, when they hear this mantra, the filth will be washed away and they will be purified again (filth means the ten evils). If there are karmic obstacles, turbidity, evil and unwholesomeness, by reciting the name of Avalokiteshvara (觀世音菩薩) and reciting this mantra, the karmic obstacles will be broken and one will see the Buddha in the present.

The Buddha told Ananda (佛陀的弟子): If there are four types of disciples who uphold the name of Avalokiteshvara (觀世音菩薩), recite the Dharani for subduing and eliminating poisons, and practice this mantra, their bodies will be free from illness and their minds will be free from disease. If a great fire comes from all four directions and burns their bodies, by reciting this mantra, the Dragon King will send down rain and they will be liberated. If the fire burns the body and each joint is in pain, by single-mindedly reciting the name of Avalokiteshvara (觀世音菩薩) and reciting this mantra three times, they will be healed. If there is a famine due to expensive grain, royal disaster, evil beasts, thieves, getting lost on the road, imprisonment, shackles, and being subjected to the five

繫縛．入于大海．黑風回波．水色之山．夜叉羅剎之難．毒藥．刀劍．臨當刑戮。過去業緣。現造眾惡。以是因緣。受一切苦。極大怖畏。應當一心稱觀世音菩薩名號。並誦此咒一遍至七遍。消伏毒害。惡業．惡行．不善惡聚。如火燒薪。永盡無餘。以是因緣。誦此觀世音菩薩所說神咒。名施一切眾生甘露妙藥。得無病畏。不橫死畏。不被繫縛畏。貪慾．瞋恚．愚癡三毒等畏。是故娑婆世界。皆號觀世音菩薩為施無畏者。此陀羅尼灌頂章句。無上梵行。畢定吉祥大功德海。眾生聞者。獲大善利。應當闇誦。若欲誦之。應當持齋。不飲酒。不啖肉。以灰涂身。澡浴清凈。不食興渠。五辛能葷。悉不食(興渠出外國。根似蘿蔔。葉似蔓菁。此方無有。五辛者。一蔥．二薤．三韭．四蒜．五興渠。食之獲眾過失。賢聖遠離。諸天不護。魔鬼得便。所持咒法．修三摩地。皆不成就。言葷者。凡物辛而復臭者是也。以灰涂身者。謂先用灰物澡豆之類。涂拭去身垢膩。后以水洗之令凈。始任道器)。婦人穢污。皆悉不往。常念十方佛。及七佛世尊。一心稱觀世音菩薩。誦持此咒。現身得見觀世音菩薩。一切善愿。皆得成就。後生佛前。長與苦別。(十方者。若總言之。則四方．四維．上下塵剎諸佛。不可數舉。若別言之。則大彌陀

經．寶積經．離垢慧菩薩禮佛經及諸經中略出者。隨依其一。而禮念之。七佛者。初則毗婆尸佛。終則本師釋迦牟尼佛。如常可知。後生佛前者。謂舍此身已。隨愿往生諸佛國土。迥脫輪迴。至不退轉。故云長與苦別)。

佛告阿難。王舍大城有一女人。惡鬼所持。名旃陀利。彼鬼晝夜作丈夫形。來嬈此女。鬼精著身。生五百鬼子。汝憶是事不。我于爾時。教此女人。稱觀世音菩薩。善心相續。入善境界。阿難當知。如此菩薩威神之力。惡鬼消伏。得見我身無比色像(如來身具三十二相．八十種好。紫磨金色。光明晃耀。天上．天下無與等者。故云無比色像。若論法身。則無相。非凡可見。惟妙覺菩薩能知耳)。我于爾時。一一毛孔。出寶蓮華。無數化佛。異口同音。稱讚大悲施無畏者。令女受持。讀誦通利。此咒功德。三障永盡。免三界獄火。不受眾苦。四百四病。一時不起。(三障者。煩惱障．業障．報障也。三界者。欲界．色界．無色界。一切眾生。常為三毒．五欲之火燒然。羈縛不得出離。流轉三界。眾苦所逼。甚於牢獄。四百四病者。地．水．火．風。各有一百一十。此咒功德。盡三障．出三界獄。況諸病苦。而不頓然消滅耶。此下有世尊自說六字神咒。文多不錄)。

爾時世尊而說偈言。

【現代漢語翻譯】現代漢語譯本：

這是從《寶積經》、《離垢慧菩薩禮佛經》以及其他經典中節選出來的。可以根據其中任何一部經典來禮拜和唸誦。七佛，開始是毗婆尸佛（過去七佛之一），最後是本師釋迦牟尼佛（現在賢劫千佛中的第四尊佛），這些都是我們熟知的。『後生佛前者』，指的是捨棄這個身體之後，隨自己的願力往生到諸佛的國土，永遠脫離輪迴，達到不退轉的境界，所以說『長與苦別』。佛告訴阿難（釋迦牟尼佛十大弟子之一，以記憶力強著稱）說：『王舍大城（古印度摩揭陀國的都城）里有一個女人，被惡鬼所控制，名叫旃陀利。那個惡鬼日夜變成男人的樣子，來騷擾這個女人。鬼的精氣進入她的身體，生了五百個鬼子。你還記得這件事嗎？』我當時教這個女人稱念觀世音菩薩（佛教中慈悲的象徵）的名號，以善良的心念相續不斷，進入善良的境界。阿難，你應該知道，觀世音菩薩的威神之力如此強大，惡鬼自然消伏，使她得見我身無比的色像（如來佛身具備三十二相、八十種好，身體呈現紫磨金色，光明照耀，天上、天下沒有可以與之相比的，所以說無比色像。如果從法身來說，則是無相的，不是凡人可以見到的，只有妙覺菩薩才能知曉）。我當時，每一個毛孔都放出寶蓮華，無數的化佛，異口同聲地稱讚大悲施無畏者，讓這個女人受持、讀誦並且精通這個咒語。這個咒語的功德，可以使三障永遠消除，免除三界地獄之火，不受各種痛苦，四百四病一時不起（三障指的是煩惱障、業障、報障。三界指的是欲界、、無。一切眾生，常常被三毒、五欲之火燃燒，束縛而不得解脫，在三界中流轉，被各種痛苦所逼迫，比牢獄還要痛苦。四百四病指的是地、水、火、風，每一種有一百一十種病。這個咒語的功德，可以消除三障，脫離三界地獄，更何況各種病苦，不會立刻消滅呢？』（以下有世尊親自說的六字神咒，內容繁多，這裡不記錄）。當時，世尊說了這樣的偈語：

【English Translation】 English version:

These are excerpts from the Ratnakuta Sutra, the Vimalakirti Nirdesa Sutra, and other sutras. One can rely on any of these to prostrate and recite. The Seven Buddhas begin with Vipassī Buddha (one of the seven Buddhas of the past) and end with our teacher, Shakyamuni Buddha (the fourth Buddha of the present Bhadrakalpa). These are well known. 'Reborn before the Buddhas' refers to, after abandoning this body, being reborn in the Buddha-lands according to one's vows, forever escaping samsara (the cycle of birth and death), and attaining the state of non-retrogression, hence the saying 'forever separated from suffering'. The Buddha told Ananda (one of the ten principal disciples of Shakyamuni Buddha, known for his excellent memory): 'In the great city of Rajagriha (the capital of the ancient Magadha kingdom in India), there was a woman possessed by an evil spirit, named Chandali. That spirit would transform into a man day and night to harass this woman. The spirit's essence entered her body, and she gave birth to five hundred demon children. Do you remember this?' At that time, I taught this woman to recite the name of Avalokiteśvara Bodhisattva (the embodiment of compassion in Buddhism), to continue with a virtuous mind, and to enter a virtuous state. Ananda, you should know that the power of Avalokiteśvara Bodhisattva is so great that the evil spirit naturally subsided, allowing her to see my incomparable form (the Tathagata's body possesses the thirty-two major marks and eighty minor characteristics, with a body of purple-gold color, radiating light, unmatched in heaven and earth, hence the saying 'incomparable form'. In terms of the Dharmakaya (the body of truth), it is formless and cannot be seen by ordinary people; only the Wonderful Enlightenment Bodhisattvas can know it). At that time, from every pore of my body emerged jeweled lotus flowers, and countless manifested Buddhas, with one voice, praised the Great Compassionate One who bestows fearlessness, instructing the woman to uphold, recite, and master this mantra. The merit of this mantra can eradicate the three obstacles forever, free one from the fires of the three realms of hell, and prevent one from experiencing all kinds of suffering; the four hundred and four diseases will cease to arise (the three obstacles are the obstacles of afflictions, karma, and retribution. The three realms are the desire realm, the form realm, and the formless realm. All sentient beings are constantly burned by the fires of the three poisons and the five desires, bound and unable to escape, transmigrating in the three realms, oppressed by all kinds of suffering, which is more painful than imprisonment. The four hundred and four diseases refer to the diseases of earth, water, fire, and wind, each having one hundred and ten diseases. The merit of this mantra can eliminate the three obstacles and escape the three realms of hell, let alone various illnesses, which will not be immediately eradicated?' (Below is the six-syllable mantra spoken by the World Honored One himself, but the content is extensive and will not be recorded here). At that time, the World Honored One spoke this verse:

大悲大名稱　　吉祥安樂人　　恒說吉祥句　救濟極苦者　　眾生若聞名　　離苦得解脫　亦遊戲地獄　　大悲代受苦　　或處畜生中　化作畜生形　　教以大智慧　　令發無上心　或處阿修羅　　軟言調伏心　　令除憍慢習　疾至無為岸　　現身作餓鬼　　手出香色乳　飢渴逼切者　　施令得飽滿　　大慈大悲心　遊戲於五道　　恒以善集慧　　無上勝方便　普教一切眾　　令離生死苦　　常得安樂處　到大涅槃岸

(五道者。即上人．畜．地獄．修羅．餓鬼。此不言天者。天耽欲樂。不求出苦。故不言也。)

觀音慈林集捲上卍新續藏第 88 冊 No. 1644 觀音慈林集

觀音慈林集卷中

粵東鼎湖山沙門釋　弘贊在犙　編

下篇　感應之一

天竺

大商主

昔漕矩吒國有大商主。宗事天神。祠求福利。輕懱佛法。不信因果。其後將諸商侶。賈遷有無。泛舟南海。遭風失路。波濤飄浪。時經三歲。資糧罄竭。餬口不充。同舟之人。朝不謀夕。戮力同志。念所事天。心慮已勞。冥功不濟。俄見大山。崇崖峻嶺。兩日聯暉。重明朗照。時諸商侶。更相慰曰。我曹有福。遇此大山。宜於中止。得自安樂。商主曰。非山也。乃摩

【現代漢語翻譯】現代漢語譯本具有大慈悲和大名聲的觀世音菩薩，是吉祥安樂的化身，總是宣說吉祥的語句。他救濟那些極度痛苦的眾生，眾生如果聽到他的名號，就能脫離苦難，得到解脫。他甚至會遊戲于地獄之中，以大慈悲心代替眾生受苦；或者身處畜生道中，化作畜生的形象，用大智慧教導它們，令它們發起無上的菩提心。或者身處阿修羅道中，用柔和的言語調伏他們的心，使他們去除驕慢的習氣，迅速到達無為的彼岸。他還會顯現自身作餓鬼，從手中流出香甜的乳汁，施給那些飢渴難耐的眾生，使他們得到飽滿。他以大慈大悲之心，遊戲於五道（指人、畜生、地獄、阿修羅、餓鬼五道。這裡沒有提到天道，是因為天道眾生沉溺於享樂，不求脫離苦海，所以沒有提及）。他總是以善行積累智慧，用無上的殊勝方便，普遍教化一切眾生，使他們脫離生死的苦海，常得安樂，最終到達大涅槃的彼岸。

（五道指的是人道、畜生道、地獄道、阿修羅道和餓鬼道。這裡沒有提到天道，是因為天道眾生沉溺於享樂，不尋求脫離苦海，所以沒有提及。）

《觀音慈林集》捲上卍新續藏第 88 冊 No. 1644 《觀音慈林集》

《觀音慈林集》卷中

粵東鼎湖山沙門釋弘贊在犙編

下篇感應之一

天竺（古印度）

大商主

過去在漕矩吒國，有一位大商主，專門信奉天神，通過祭祀祈求福報，輕視佛法，不相信因果報應。後來，他帶領著眾多的商人，進行貿易活動，乘船前往南海。途中遭遇風暴，迷失了方向，被波濤巨浪漂流了三年之久。他們的物資糧食已經耗盡，難以維持生計，同船的人們朝不保夕。他們竭盡全力，一心想著所信奉的天神，但費盡心思，也沒有得到任何幫助。突然，他們看到一座大山，山勢高聳，懸崖峭壁，兩日的光輝交相輝映，明亮照耀。這時，眾位商人互相安慰說：『我們真是有福氣，遇到了這座大山，應該在那裡停下來，得到安樂。』商主說：『這不是山，而是摩

【English Translation】 English version The Great Compassionate One with a great name, an auspicious and peaceful being, constantly speaks auspicious phrases. He saves those who are in extreme suffering; if sentient beings hear his name, they will be liberated from suffering and attain liberation. He even plays in the hells, bearing suffering on behalf of beings with great compassion; or he may be in the animal realm, transforming into the form of an animal, teaching them with great wisdom, causing them to generate the unsurpassed Bodhi mind. Or he may be in the Asura realm, gently subduing their minds, causing them to remove their habits of arrogance and quickly reach the shore of non-action (Nirvana). He also manifests himself as a hungry ghost (preta), with fragrant and milky nectar flowing from his hands, giving it to those who are tormented by hunger and thirst, causing them to be satisfied. With great compassion, he plays in the five realms (gati) (referring to the realms of humans, animals, hells, asuras, and hungry ghosts. The realm of gods (devas) is not mentioned here because they are attached to pleasure and do not seek to escape suffering). He constantly accumulates wisdom through good deeds, using unsurpassed and excellent means to universally teach all beings, causing them to be liberated from the suffering of birth and death, constantly attaining a place of peace and joy, and finally reaching the shore of Great Nirvana.

(The five realms refer to the realms of humans, animals, hells, asuras, and hungry ghosts. The realm of gods is not mentioned here because they are attached to pleasure and do not seek to escape suffering.)

Guanyin's (Avalokiteśvara) Compassionate Forest Collection, Volume 1 Supplement to the Buddhist Canon, Volume 88, No. 1644, Guanyin's Compassionate Forest Collection

Guanyin's Compassionate Forest Collection, Volume 2

Compiled by Śramaṇa Hongzan Zaiyan of Dinghu Mountain in Guangdong

Part 2: Responses - Section 1

India (ancient India)

The Great Merchant

In the past, in the country of Caojuta, there was a great merchant who exclusively worshipped the gods, seeking blessings through sacrifices, belittling the Buddha Dharma, and not believing in cause and effect (karma). Later, he led many merchants, engaging in trade, sailing to the South Sea. They encountered a storm, lost their way, and were tossed about by waves for three years. Their supplies were exhausted, making it difficult to sustain life, and the people on board lived from day to day. They tried their best, focusing on the gods they worshipped, but their efforts were in vain. Suddenly, they saw a great mountain, with towering cliffs and peaks, where the light of two suns shone brightly. At this time, the merchants comforted each other, saying, 'We are truly blessed to encounter this great mountain; we should stop there and find peace and joy.' The merchant said, 'This is not a mountain, but Mo'

竭魚耳。崇崖峻嶺。鬐鬣也。兩日聯暉。眼光也。言聲未靜。舟帆飄溱。於是商主告諸侶曰。我聞觀自在菩薩。于諸危厄。能施安樂。宜各至誠稱其名字。遂即同聲歸命稱念。崇山既隱。兩日亦沒。俄見沙門。威儀庠序。錫杖凌虛。而來拯溺。不逾時而至本國矣。因即信心貞固。求福不回。建窣堵波。式修供養云云。(窣堵波。即塔也。戮音六。併力也。摩竭。即鯨魚也。鬐音奇。鬣音獵。魚領旁小鬐皆曰鬣。溱音臻。)

孤山靈像

中天竺摩竭陀國。迦佈德伽藍。南二．三里。至孤山。其山崇峻。樹林郁茂。名花清流。被崖注壑。上多精舍．靈廟。頗極剞𠜾之工。正中精舍。有觀自在菩薩像。軀量雖小。威神感肅。手執蓮花。頂戴佛像。常有數人斷食要心。求見菩薩。七日．二七日。乃至一月。其有感者。見觀自在菩薩。妙相莊嚴。威光赫奕。從像中出。慰諭其人。昔南海僧伽羅國王。清旦以鏡照面。不見其身。乃睹贍部洲摩竭陀國多羅林中小山。上有此菩薩像。王深感慶。圖以營求。既至此山。實惟肖似。因建精舍。興諸供養。自後諸王。尚想遺風。遂于側建立精舍．靈廟。香花．伎樂供養不絕。(伽藍。即寺也。剞音雞。𠜾同劂。音厥。剞𠜾。刻鏤雕琢者也。)

清辯論師

南天竺大

【現代漢語翻譯】現代漢語譯本『竭魚耳』（摩竭，即鯨魚）。『崇崖峻嶺』。『鬐鬣也』（鬐音奇，鬣音獵。魚領旁小鬐皆曰鬣）。『兩日聯暉』，（指）眼光。『言聲未靜，舟帆飄溱』（溱音臻）。於是商主告訴同伴們說：『我聽說觀自在菩薩，對於各種危難，能夠施予安樂。應該各自至誠地稱念他的名字。』於是就一起同聲歸命稱念。高山已經隱沒，兩日也消失了。忽然看見沙門，威儀有序，手持錫杖凌空而來，拯救溺水之人。沒過多久就到達本國了。因此就信心堅定，求福不退，建造窣堵波（窣堵波，即塔），恭敬地進行供養等等。

孤山靈像

中天竺摩竭陀國（摩竭陀國），迦佈德伽藍（伽藍，即寺）以南二三里，到達孤山。那座山高大險峻，樹林茂盛，名花清流，覆蓋山崖注入山谷。山上有很多精舍、靈廟，非常精緻。正中的精舍里，有一尊觀自在菩薩像，身軀雖然小，但威嚴神聖令人敬畏。手中拿著蓮花，頭頂戴著佛像。經常有幾個人斷食，一心一意地祈求見到菩薩。七天、十四天，甚至一個月。其中有感應的人，會看見觀自在菩薩，相貌美妙莊嚴，威光顯赫，從佛像中出來，安慰那個人。從前南海僧伽羅國王，清晨用鏡子照臉，看不見自己的身體，卻看見贍部洲摩竭陀國（摩竭陀國）多羅林中的小山，山上有這尊菩薩像。國王深深地感動和慶幸，畫下來並尋找。到達這座山後，確實非常相似。因此建造精舍，興辦各種供養。自那以後，各位國王，仍然嚮往這種遺風，於是在旁邊建立精舍、靈廟，香花、伎樂供養不斷。

清辯論師

南天竺大

【English Translation】 English version 'Exhausted fish ears' (Makara, meaning whale). 'Lofty cliffs and towering mountains'. 'Fins and mane' (qi音奇, lie音獵. The small fins beside the fish's neck are called mane). 'Two suns shining together', (referring to) the light of the eyes. 'The sound of speech has not yet ceased, the sails flutter in the wind' (zhen音臻). Thereupon, the merchant chief told his companions, 'I have heard that Avalokiteśvara Bodhisattva is able to bestow peace and happiness in all kinds of dangers. We should each sincerely recite his name.' So they all recited the name with one voice, taking refuge in him. The high mountains had already disappeared, and the two suns had also vanished. Suddenly, they saw a śramaṇa (沙門), with dignified and orderly demeanor, holding a khakkhara (錫杖) in the air, coming to rescue those who were drowning. Before long, they arrived at their own country. Therefore, they became firm in their faith, sought blessings without turning back, built a stupa (窣堵波, i.e., pagoda), and respectfully made offerings, and so on.

The Sacred Image of Lonely Mountain

Two or three li south of Kapotika Monastery (伽藍, i.e., temple) in Magadha (摩竭陀國) in Central India lies Lonely Mountain. That mountain is lofty and precipitous, with lush forests, famous flowers, and clear streams, covering the cliffs and flowing into the valleys. There are many monasteries and sacred temples on the mountain, which are extremely exquisite. In the central monastery, there is an image of Avalokiteśvara Bodhisattva. Although the body is small, its majestic power inspires awe. Holding a lotus flower in his hand and wearing a Buddha image on his head. There are often several people who fast and wholeheartedly seek to see the Bodhisattva. For seven days, fourteen days, or even a month. Those who are receptive will see Avalokiteśvara Bodhisattva, with a wonderful and dignified appearance and radiant light, coming out of the image and comforting that person. Formerly, the king of Simhala (僧伽羅) in the Southern Sea looked in the mirror in the early morning and could not see his body, but saw a small mountain in the Tala (多羅) forest of Magadha (摩竭陀國) in Jambudvipa (贍部洲), with this Bodhisattva image on it. The king was deeply moved and rejoiced, drew it, and sought it out. After arriving at this mountain, it was indeed very similar. Therefore, he built a monastery and made various offerings. Since then, the kings have still longed for this legacy, so they built monasteries and sacred temples on the side, with incense, flowers, music, and offerings continuously.

The Master Qingbian (清辯論師)

Great

安達羅國。城南不遠。有大山巖。清辯論師住阿素洛宮。待見慈氏菩薩成佛之處。論師雅量弘遠。至德深邃。外示僧佉之服。內弘龍猛之學。靜而思曰。非慈氏成佛。誰決我疑。于觀自在菩薩像前。誦隨心陀羅尼。絕粒飲水。時歷三歲。觀自在菩薩現妙色身。謂論師曰。何所志乎。對曰。愿留此身。待見慈氏。觀自在菩薩曰。人命危脆。世間浮幻。宜修勝善。愿生睹史多天。於斯禮覲。尚速得見。論師曰。志不可奪。心不可二。菩薩曰。若然者。宜往大安達羅國城南山巖。執金剛神所。至誠誦持執金剛陀羅尼者。當遂此愿。論師於是往而誦焉。三歲之後。神乃謂曰。汝何所愿。若此勤勵。論師曰。愿留此身。待見慈氏。觀自在菩薩。指遣來請。成我願者。其在神乎。神乃授方。而謂之曰。此巖石內。有阿素洛宮。如法行請。石壁當開。開即入中。可以待見。論師曰。幽居無睹。詎知佛興。神曰。慈氏出世。我當相報。論師受命。專精誦持。復歷三歲。初無異念。咒芥子以擊石壁。豁然洞開。是時百千萬眾。觀睹忘返。論師跨其戶。而告眾曰。吾久祈請。待見慈氏。聖靈警祐。大愿斯遂。宜可入此。同見佛興。聞者怖駭。莫敢履戶。謂是毒蛇之窟。恐喪身命。再三告語。惟有六人從入。論師顧謝時眾。從容而入。入之既

【現代漢語翻譯】現代漢語譯本：在安達羅國，離城南不遠的地方，有一座大山巖。清辯論師住在阿素洛宮（非天，一種神），等待彌勒菩薩（慈氏菩薩）成佛的地方。這位論師氣度高雅，志向弘遠，德行深邃。外表上示現的是僧佉派（古印度哲學流派）的服飾，內心弘揚的是龍樹菩薩（大乘佛教中觀學派創始人）的學說。他靜靜地思考：『如果不是彌勒菩薩成佛，誰能解決我的疑惑呢？』於是在觀自在菩薩（Avalokiteśvara）像前，誦持隨心陀羅尼（一種咒語），斷絕飯食，只飲水，時間過了三年。觀自在菩薩顯現出美妙的身相，對論師說：『你有什麼志向呢？』論師回答說：『我願意留住此身，等待見到彌勒菩薩。』觀自在菩薩說：『人的生命脆弱短暫，世間虛浮不實，應該修習殊勝的善業，發願往生到兜率天（Tuṣita），在那裡禮拜覲見，這樣更快能見到彌勒菩薩。』論師說：『我的志向不可動搖，心意不會改變。』菩薩說：『如果這樣，你應該前往大安達羅國城南的山巖，在執金剛神（Vajrapāṇi）那裡，至誠地誦持執金剛陀羅尼，就能實現這個願望。』論師於是前往那裡誦持。三年之後，執金剛神對他說：『你有什麼願望，如此勤奮努力？』論師說：『我願意留住此身，等待見到彌勒菩薩。觀自在菩薩指引我來請求您，成就我的願望，希望就在您神力之中。』執金剛神於是授予他方法，並對他說：『這巖石裡面，有阿素洛宮。如果按照方法祈請，石壁就會打開。打開后就進入其中，可以在那裡等待見到彌勒菩薩。』論師說：『我幽居在此，無法得知佛陀出世的訊息。』執金剛神說：『彌勒菩薩出世時，我會通知你。』論師接受了指示，專心精進地誦持，又過了三年，始終沒有改變念頭。他用咒過的芥子擊打石壁，石壁豁然洞開。當時有成千上萬的人觀看，流連忘返。論師跨過洞口，對眾人說：『我長久祈請，等待見到彌勒菩薩，聖靈保佑，大愿得以實現。你們可以進入這裡，一同見證佛陀出世。』聽到的人都感到害怕，沒有人敢於進入洞口，認為這是毒蛇的巢穴，恐怕喪失性命。論師再三勸告，只有六個人跟隨他進入。論師回頭感謝在場的眾人，從容地進入洞中。進入之後，

【English Translation】 English version: In the country of Andara, not far from the south of the city, there was a large mountain rock. The scholar Qingbian lived in the Asura Palace (a type of deity), waiting for the place where Maitreya Bodhisattva (the Bodhisattva of Loving-kindness) would attain Buddhahood. This scholar had an elegant demeanor, lofty aspirations, and profound virtue. Outwardly, he displayed the attire of the Samkhya school (an ancient Indian philosophical school), while inwardly, he propagated the teachings of Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism). He thought quietly: 'If it is not Maitreya Bodhisattva who attains Buddhahood, who can resolve my doubts?' Therefore, in front of the image of Avalokiteśvara (the Bodhisattva of Compassion), he recited the Cintamani-dhāraṇī (a type of mantra), abstaining from food and only drinking water, for three years. Avalokiteśvara manifested a wondrous form and said to the scholar: 'What is your aspiration?' The scholar replied: 'I wish to remain in this body and wait to see Maitreya Bodhisattva.' Avalokiteśvara said: 'Human life is fragile and fleeting, the world is illusory and unreal. You should cultivate supreme good deeds and vow to be reborn in the Tuṣita Heaven, where you can pay homage and see Maitreya Bodhisattva more quickly.' The scholar said: 'My aspiration cannot be shaken, and my mind will not change.' The Bodhisattva said: 'If that is the case, you should go to the mountain rock south of the city of Great Andara, to the place of Vajrapāṇi (the Bodhisattva who embodies the power of all Buddhas), and sincerely recite the Vajrapāṇi-dhāraṇī, and you will fulfill this wish.' The scholar then went there and recited it. After three years, Vajrapāṇi said to him: 'What is your wish, that you are so diligent and hardworking?' The scholar said: 'I wish to remain in this body and wait to see Maitreya Bodhisattva. Avalokiteśvara directed me to come and request you to fulfill my wish, which lies in your divine power.' Vajrapāṇi then gave him a method and said to him: 'Inside this rock, there is an Asura Palace. If you pray according to the method, the stone wall will open. Once it opens, enter inside, and you can wait there to see Maitreya Bodhisattva.' The scholar said: 'Living in seclusion here, I cannot know when the Buddha will appear in the world.' Vajrapāṇi said: 'When Maitreya Bodhisattva appears in the world, I will inform you.' The scholar accepted the instruction and diligently recited the mantra, and after another three years, he never changed his mind. He struck the stone wall with mustard seeds that had been咒ed, and the stone wall suddenly opened. At that time, hundreds of thousands of people watched, lingering and not wanting to leave. The scholar stepped over the doorway and said to the crowd: 'I have prayed for a long time, waiting to see Maitreya Bodhisattva. The sacred spirits have blessed me, and my great vow has been fulfilled. You can enter here and witness the appearance of the Buddha together.' Those who heard this were afraid, and no one dared to enter the doorway, thinking it was a den of poisonous snakes, fearing for their lives. The scholar repeatedly urged them, and only six people followed him inside. The scholar turned around to thank the people present and calmly entered the cave. After entering,

已。石壁還合。眾皆怨嗟。恨前言之過也。(阿素洛。舊云阿修羅。慈氏。即彌勒。龍猛。舊雲龍樹。睹史多天。舊云兜率天。)

作光王

作光王。乃中印度羯若鞠阇國王也。長子字王增。次子字喜增。王增嗣位。以德治政。為金耳國月王所伐。大臣僚庶。啟勸喜增。克復親仇。王子曰。國嗣之重。今古為難。君人之位。興立宜審。今者殑伽河岸。有觀自在菩薩像。既多靈鑒。愿往請詞。即至菩薩像前。斷食祈請。菩薩感其誠心。現形問曰。爾何所求。若此勤懇。王子曰。我惟積禍。慈父云亡。重茲酷罰。仁兄見害。自顧寡德。國人推尊。命襲大位。光父之業。愚時無知。敢希聖旨。菩薩告曰。汝于先身。在此林中為練若苾芻。而精勤不懈。承茲福力。為此王子。金耳國王。既毀佛法。爾紹王位。宜重興隆。慈悲為志。傷愍居懷。不久當王五印度境。欲延國祚。當從我誨。冥加景福。鄰無強敵。勿升師子之座。勿稱大王之號。於是受教而退。即襲王位。自稱曰王子。號尸羅阿迭多(唐言戒日)。務修節儉。營福樹善。忘寢與食。令五印度。不得食肉。若斷生命。有誅無赦。于殑伽河側。建立數千窣堵波。各高百餘尺。於五印度城邑．鄉聚．達巷．交衢。建立精廬。儲飲食。置醫藥。施諸饑貧。周給不殆

【現代漢語翻譯】現代漢語譯本：之後，石壁又重新合攏。眾人因此怨恨嘆息，後悔之前所說的話。（阿素洛，舊譯為阿修羅，指非天；慈氏，即彌勒菩薩；龍猛，舊譯為龍樹菩薩；睹史多天，舊譯為兜率天。）

作光王

作光王，是中印度羯若鞠阇國的國王。長子名叫王增，次子名叫喜增。王增繼承王位后，以德政治理國家，卻被金耳國的月王攻打。大臣和百姓勸說喜增，要他為父兄報仇雪恨。王子喜增說：『繼承王位是自古以來最困難的事情，君臨天下的位置，興盛和衰敗都要謹慎。現在殑伽河（恒河）岸邊，有一尊觀自在菩薩（觀音菩薩）像，非常靈驗，我願意前去祈求。』於是他來到菩薩像前，斷食祈請。菩薩被他的誠心感動，顯現身形問道：『你有什麼要求？如此勤懇。』王子說：『我積聚了太多的災禍，慈父去世，又遭受兄長被害的酷刑。我自認為沒有德行，但國人卻推舉我，要我繼承大位，光大父親的事業。我愚昧無知，斗膽請求聖明的指示。』菩薩告訴他：『你前世曾在這片林中做過苦行僧，精勤不懈。憑藉這份福力，今生做了王子。金耳國王，毀壞佛法，你繼承王位后，應該重新興隆佛法，以慈悲為懷，憐憫眾生。不久你將統治五印度境。想要延長國運，就要聽從我的教誨，我會暗中保佑你，使你沒有強大的敵人。不要登上獅子座，不要自稱大王。』於是王子接受了菩薩的教誨退下。隨即繼承了王位，自稱為王子，號尸羅阿迭多（戒日王）。他致力於節儉，廣修福德，廢寢忘食。命令五印度境內，不得食用肉類，如果殺害生命，一律處死，絕不寬恕。在殑伽河（恒河）邊，建立了數千座窣堵波（佛塔），每座都高達百餘尺。在五印度的城邑、鄉村、街道、交通要道，建立精舍，儲存飲食，設定醫藥，施捨給飢餓貧困的人，賙濟他們，從不懈怠。

【English Translation】 English version: After that, the stone wall closed again. The crowd lamented and regretted their previous words. (阿素洛 (Asuro), formerly translated as 阿修羅 (Ashura), refers to non-heavenly beings; 慈氏 (Cishi), is Maitreya Bodhisattva; 龍猛 (Longmeng), formerly translated as 龍樹 (Longshu), is Nagarjuna Bodhisattva; 睹史多天 (Dushiduo Tian), formerly translated as 兜率天 (Doushuai Tian), is Tushita Heaven.)

King 作光 (Zuoguang)

King 作光 (Zuoguang) was the king of 羯若鞠阇 (Jia Ruo Ju She) in Central India. His eldest son was named 王增 (Wangzeng), and his second son was named 喜增 (Xizeng). 王增 (Wangzeng) succeeded to the throne and governed the country with virtue, but he was attacked by the King 月 (Yue) of 金耳 (Jiner). The ministers and people persuaded 喜增 (Xizeng) to avenge his father and brother. Prince 喜增 (Xizeng) said, 'Succeeding to the throne is the most difficult thing since ancient times. The position of ruling the world, prosperity and decline, must be carefully considered. Now, on the bank of the 殑伽河 (Qingjia He) (Ganges River), there is an image of 觀自在菩薩 (Guanzizai Pusa) (Avalokiteśvara Bodhisattva), which is very efficacious. I am willing to go and pray.' So he went to the Bodhisattva's image and prayed without eating. The Bodhisattva was moved by his sincerity and appeared, asking, 'What do you seek? Why are you so diligent?' The prince said, 'I have accumulated too many disasters. My compassionate father passed away, and I suffered the cruel punishment of my brother being killed. I consider myself to be without virtue, but the people have elected me to inherit the throne and carry on my father's work. I am ignorant and dare to ask for your wise guidance.' The Bodhisattva told him, 'In your previous life, you were an ascetic monk in this forest, diligent and tireless. By virtue of this merit, you are now a prince. The King of 金耳 (Jiner) destroyed the Buddha Dharma. After you inherit the throne, you should revive the Buddha Dharma, be compassionate, and have compassion for all beings. Soon you will rule the five regions of India. If you want to prolong the national destiny, you must listen to my teachings. I will secretly bless you and keep you free from powerful enemies. Do not ascend the lion throne, and do not call yourself the Great King.' So the prince accepted the Bodhisattva's teachings and withdrew. He then inherited the throne, calling himself a prince, and was known as 尸羅阿迭多 (Shiluo Adiduo) (戒日王 (Jieri Wang) - Śīlāditya). He devoted himself to frugality, cultivated merit, and forgot to sleep and eat. He ordered that no meat should be eaten in the five regions of India, and anyone who killed a living being would be executed without pardon. On the banks of the 殑伽河 (Qingjia He) (Ganges River), he built thousands of 窣堵波 (sudupa) (stupas), each over a hundred feet high. In the cities, villages, streets, and thoroughfares of the five regions of India, he built monasteries, stored food and drink, provided medicine, and gave to the hungry and poor, providing for them without fail.

。聖蹟之所。並建伽藍。五歲一設無遮大會。傾竭府庫。惠施群有。惟留兵器不充檀施。歲一集會。諸國沙門。於三七日中。以四事供養。令各相推論。校其優劣。褒貶淑慝。黜陟幽明。若戒行貞固。道德純䆳。推升師子之座。王親受法。戒雖清凈。學無稽古。但加敬禮。示有尊崇。律儀無紀。穢德已彰。驅出國境。不願聞見。鄰國小王．輔佐大臣。殖福無怠。求善忘勞。即攜同坐。謂之善友。日分三時。一時理務治政。二時營福修善。孜孜不倦。竭日不足矣。時唐三藏玄奘法師屆彼。受戒日王之請也。

(右四條。出唐西域記。殑伽河。舊曰恒河。)

求那三藏

求那䟦陀羅。此云功德賢。中天竺人。專精志學。博通三藏。宋元嘉十二年至廣州。刺史韋朗。表聞。宋太祖遣信迎接。既至京都。太祖交言。欣若傾蓋。初住祇洹寺。后譙王鎮荊州。請與俱行。安止辛寺。王欲請譯華嚴等經。而䟦陀自忖。未善宋言。有懷愧嘆。即旦夕禮懺。請觀世音。乞求冥應。遂夢有人。白服持劍。擎一人首來至其前曰。何故憂耶。䟦陀具以事對。答曰。無憂。即以劍易首。更安新頭。語令迴轉。曰。得無痛耶。答曰。不痛。豁然便寤。心神喜悅。旦起言義。備領宋語。於是就講。元嘉將末。譙王謀逆節。跋陀泣曰

【現代漢語翻譯】現代漢語譯本：聖蹟所在之處，都建造伽藍（僧院）。每五年舉行一次無遮大會（不分貴賤、賢愚，平等施捨的大會），傾盡府庫所有，惠施給所有生命。唯獨留下兵器不用於佈施。每年一次邀請各國沙門（出家修道的人），在二十一天中，用四事（飲食、衣服、臥具、醫藥）供養他們，讓他們各自推論，校量其優劣，褒獎好的，貶斥壞的，提拔隱晦的，貶退顯明的。如果戒行堅定，道德純粹，就推舉他登上師子之座（講經說法的高座），國王親自接受他的教法。戒律雖然清凈，但學問沒有考據，只是加以敬禮，表示尊重。對於律儀沒有準則，惡劣行為已經顯露的人，就驅逐出國境，不願聽聞和看見。鄰國的小國王、輔佐大臣，種福不懈怠，求善不畏勞苦，就與他同坐，稱他為善友。每天分為三個時段，一個時段處理政務，兩個時段經營福報，修習善事，勤勉不倦，用盡一天的時間還覺得不夠。當時唐三藏玄奘法師到達那裡，接受了受戒日王的邀請。

（右四條，出自唐《西域記》。殑伽河（Ganges River），舊稱恒河（Ganges River）。）

求那三藏（Gunabhadra）：

求那跋陀羅（Gunabhadra），這裡翻譯為功德賢（Virtuous Merit）。是中天竺（Central India）人。專心精進學習，廣泛通曉三藏（Tripitaka）。宋元嘉（424-453）十二年到達廣州。刺史韋朗上表稟告。宋太祖（Emperor Taizu of Song Dynasty）派人迎接。到達京都后，太祖與他交談，非常高興。最初住在祇洹寺（Jetavana Monastery），後來譙王鎮守荊州，邀請他一同前往，安置在辛寺。譙王想請他翻譯《華嚴經》等經典，但跋陀羅自己認為，還不擅長宋朝的語言，感到慚愧嘆息。於是早晚禮拜懺悔，祈求觀世音（Avalokitesvara）菩薩，希望得到冥冥中的感應。於是夢見有人，身穿白衣，手持寶劍，捧著一個人頭來到他面前說：『你為什麼憂愁呢？』跋陀羅詳細地把事情告訴了他。那人回答說：『不要憂愁。』隨即用劍換了頭，重新安上新的頭，讓他轉動。問：『覺得痛嗎？』回答說：『不痛。』突然就醒了。心中感到喜悅。早上起來講解經義，完全領會了宋朝的語言。於是在元嘉（424-453）末年就開始講經。譙王圖謀叛逆，跋陀羅哭著說：

【English Translation】 English version: In places where sacred sites were located, monasteries (Gharamas) were built. Every five years, an Uncovered Assembly (a grand assembly for impartial giving to all, regardless of status or wisdom) was held, emptying the state treasury to bestow benefits upon all beings. Only weapons were excluded from the offerings. Once a year, monks (Shramanas) from various countries were invited and provided with the four requisites (food, clothing, bedding, and medicine) for twenty-one days. They were encouraged to debate and assess each other's merits, praising the good, criticizing the bad, promoting the obscure, and demoting the prominent. Those with steadfast discipline and pure morality were elevated to the Lion Throne (a high seat for teaching the Dharma), and the king personally received teachings from them. Those whose precepts were pure but whose learning lacked scholarly basis were simply given respect and shown reverence. Those whose conduct lacked discipline and whose immoral behavior was evident were expelled from the country, and the king did not wish to hear or see them. The small kings and ministers of neighboring countries, diligent in cultivating blessings and tireless in seeking goodness, would sit with him and call him a virtuous friend. The day was divided into three periods: one for managing state affairs and two for cultivating blessings and practicing good deeds, diligently and tirelessly, feeling that the day was not long enough. At that time, the Tang Dynasty (618-907) Tripitaka Master Xuanzang arrived there, having accepted the invitation of King Shilabhadra.

(The above four entries are from the Tang Dynasty's 'Records of the Western Regions'. The Ganges River (Ganga), formerly known as the Heng River (Ganga).)

Gunabhadra:

Gunabhadra, which translates here as Virtuous Merit. He was from Central India. He was dedicated to diligent study and was widely versed in the Tripitaka. In the twelfth year of the Yuanjia era of the Song Dynasty (435), he arrived in Guangzhou. The governor Wei Lang reported this to the court. Emperor Taizu of the Song Dynasty sent envoys to welcome him. Upon arriving in the capital, Emperor Taizu spoke with him and was overjoyed. Initially, he resided at Jetavana Monastery. Later, when Prince Qiao was stationed in Jingzhou, he invited him to go along and settled him at Xin Monastery. The prince wanted to invite him to translate the Avatamsaka Sutra and other scriptures, but Gunabhadra himself felt that he was not yet proficient in the language of the Song Dynasty and felt ashamed and sighed. Therefore, he prostrated and repented morning and evening, praying to Avalokitesvara Bodhisattva, hoping to receive a response in the unseen realm. Then he dreamed that someone, dressed in white and holding a sword, came before him with a human head, saying, 'Why are you worried?' Gunabhadra told him the matter in detail. The person replied, 'Do not worry.' Then he used the sword to replace the head, reattaching a new head, and had him turn it. He asked, 'Do you feel pain?' He replied, 'No pain.' Suddenly he awoke. He felt joy in his heart. In the morning, he began to explain the meaning of the scriptures, fully understanding the language of the Song Dynasty. Thus, he began lecturing at the end of the Yuanjia era (453). When Prince Qiao plotted rebellion, Gunabhadra wept and said:

。貧道不容扈從。譙王以其物情所信。乃逼與俱下。至梁山之敗。大艦轉迫。去岸懸遠。判無全濟。唯一心稱觀世音。手捉筇杖。投身江中。水齊至膝。以杖刺水。水流深駛。見一童子。尋后而至。以手牽之。顧謂童子。汝小兒。何能度我。恍惚之間。覺行十餘步。仍得上岸。即脫衲衣。欲賞童子。顧覓不見。舉身毛豎。方知神力焉。(出高僧傳並法苑)

尊稱三藏

那連提黎耶舍三藏法師。華言尊稱。北天竺烏萇國人。年十七。發意出家。尋值名師。備聞正教。發足遊方。行化雪山之北。至於峻頂。見有人．鬼二路。人道荒險。鬼道利通。行客心迷。多尋鬼道。漸入其境。便遭殺害。昔有聖王。于其路首作毗沙門天王石像。手指人路。同伴一僧。錯入鬼道。耶舍覺已。口誦觀音神咒。百步追及。已被鬼害。自以咒力得免斯厄。因復前行。又逢山賊。專念前咒。便蒙靈衛。賊來相突。對目不見。循路東指。遠投齊境。天保七年屆于京都。

法密三藏

達摩笈多三藏法師。華言法密。本南天竺羅啰國人也。志在遊方。六人為伴。于商客所。聞支那大國。三寶興盛。同侶一心厲意來此。非惟觀其風化。愿在利物弘經。便逾雪山。值難。避地西南。路純砂磧。水草俱乏。同侶相顧。性命莫投。乃以

【現代漢語翻譯】現代漢語譯本：貧道不願接受扈從。譙王因為我在當地百姓中很有威信，就強迫我一起下山。到了梁山兵敗的時候，我們乘坐的大船被逼得很緊，離岸很遠，看起來沒有生還的希望。我一心稱念觀世音菩薩的名號，手裡拿著竹杖，投身到江中。水只到膝蓋那麼深，我用竹杖刺水，水流湍急。看見一個童子，從後面趕來，用手拉著我。我回頭對童子說：『你是個小孩子，怎麼能救我呢？』恍惚之間，感覺走了十幾步，就上了岸。我脫下僧衣，想要賞賜童子，回頭尋找卻不見了。我全身汗毛都豎了起來，才知道是神力啊。（出自《高僧傳》和《法苑珠林》）

尊稱三藏

那連提黎耶舍（Narendrayasas）（尊稱）三藏法師，漢譯為尊稱。是北天竺烏萇國人。十七歲時，立志出家。不久遇到名師，聽聞了正法。於是出發遊歷四方，在雪山以北傳教。到達山頂時，看到有人、鬼兩條路。人道荒涼險峻，鬼道便利暢通。行人迷失方向，大多走上鬼道，漸漸進入鬼的境界，便遭到殺害。過去有位聖王，在這條路的入口處建造了毗沙門天王（Vaisravana）的石像，用手指著人道。一位同伴僧人，走錯了路進入鬼道。那連提黎耶舍發現后，口誦觀音神咒，追趕了一百步才追上，但同伴已經被鬼害死了。那連提黎耶舍因為持咒的力量才得以倖免於難。於是繼續前行，又遇到山賊，他專心念誦之前的神咒，便蒙受神靈的護衛。山賊前來襲擊，卻視而不見，沿著路向東走去，遠遠地投奔齊國。天保七年（556年）到達京都。

法密三藏

達摩笈多（Dharmagupta）（法密）三藏法師，漢譯為法密。是南天竺羅啰國人。立志遊歷四方，與六人為伴。從商人那裡，聽說支那大國（中國）佛教興盛，同伴們一心一意地來到這裡，不僅想觀摩這裡的風俗教化，還希望能夠利益眾生、弘揚佛經。於是翻越雪山，遇到困難，避難到西南地區。道路全是沙漠，缺乏水草。同伴們互相看著，性命難保。於是...

【English Translation】 English version: This humble monk did not wish to accept attendants. The Prince of Qiao, because of my trustworthiness among the local people, forced me to descend the mountain together with him. When the Liangshan army was defeated, the large ship we were on was forced into a tight spot, far from the shore, and there seemed to be no hope of survival. I single-mindedly chanted the name of Avalokitesvara (Guanshiyin), holding a bamboo staff in my hand, and threw myself into the river. The water only reached my knees. I used the staff to poke the water, and the current was swift and rapid. I saw a boy coming from behind, pulling me by the hand. I turned to the boy and said, 'You are just a child, how can you save me?' In a daze, I felt like I had walked more than ten steps and reached the shore. I took off my robe, wanting to reward the boy, but when I looked back, he was gone. The hairs on my body stood on end, and I realized it was divine power. (From 'Biographies of Eminent Monks' and 'Dharma Garden')

Revered Tripitaka Master

The Tripitaka Master Narendrayasas (Narendrayasas) (Revered Title), translated into Chinese as 'Revered Title,' was a native of Udyana (Wuchang) in North India. At the age of seventeen, he resolved to become a monk. Soon after, he encountered a renowned teacher and heard the correct teachings. He then set out to travel in all directions, propagating the Dharma north of the Snow Mountains. Upon reaching the summit, he saw two paths: one for humans and one for ghosts. The human path was desolate and dangerous, while the ghost path was convenient and easy to travel. Travelers, confused, often took the ghost path, gradually entering the realm of ghosts and being killed. In the past, a sage king had erected a stone statue of Vaisravana (毘沙門天王) at the entrance of the path, pointing towards the human path. A fellow monk mistakenly entered the ghost path. Narendrayasas, realizing this, recited the Avalokitesvara mantra and chased after him for a hundred steps, but the companion had already been killed by the ghosts. Narendrayasas was spared from this calamity because of the power of the mantra. He continued onward and encountered mountain bandits. He single-mindedly recited the previous mantra and was protected by the spirits. The bandits came to attack, but could not see him, and followed the road eastward, heading far away towards the Qi kingdom. In the seventh year of Tianbao (556 AD), he arrived in the capital.

Tripitaka Master Dharmagupta

The Tripitaka Master Dharmagupta (Dharmagupta) (Dharma Secret), translated into Chinese as 'Dharma Secret,' was a native of the Rola kingdom in South India. He aspired to travel in all directions, accompanied by six others. From merchants, they heard of the flourishing of Buddhism in the great country of China (支那大國), and the companions wholeheartedly came here, not only to observe the customs and teachings but also hoping to benefit beings and propagate the scriptures. They crossed the Snow Mountains, encountered difficulties, and sought refuge in the southwest. The road was entirely desert, lacking water and grass. The companions looked at each other, their lives uncertain. Therefore...

所赍經論。權置道傍。越山求水。冀以存濟。求既不遂。勞弊轉增。專誦觀世音咒。夜雨忽降。身心充悅。尋還本途。四顧茫然。方道迷失。踟躕進退。乃任前行。遂達于爪州。䟦涉積年。屆斯勝地。即開皇十年冬十月也。

(右二條。出唐高僧傳。支那。即唐國也。)

不空三藏

不空三藏法師。本北天竺婆羅門。附舶南海。至訶陵國界。遇大黑風。眾商惶怖。各作本國法禳之。無驗。皆膜拜求哀。乞加救護。空曰。吾今有法。汝等勿憂。遂右手執五股菩提心杵。左手持般若經夾。誦觀音大隨求咒一遍。即時風偃海澄。又遇大鯨出水。噴浪若山。甚於前患。眾商甘心委命。空同前作法。令慧辯誦娑羯龍王經。眾難俱息(𧦪同辯)。

善無畏三藏

善無畏三藏法師。本中印度人也。時中印度大旱。請畏求雨。俄見觀音。在日輪中。手執軍持。注水于地。時眾欣感。得未曾有。(印度。舊雲天竺。軍持。即凈瓶也。右二條出宋高僧傳。)

晉秦

劉薩訶

并州劉薩訶。弋獵為業。于太康二年暴卒。見兩人執向西北。行至地獄。見金色聖人。左右言是觀音大士。謂訶曰。汝罪應入地獄。今放還。可往洛陽．臨淄．建鄴．鄮陰．成都五處。有阿育王塔處。頂禮懺悔。(訶

【現代漢語翻譯】現代漢語譯本他攜帶的經論，暫時放置在路旁。跋山涉水，希望能夠活下去。但求水沒有成功，勞累困頓反而加劇。於是專心誦唸觀世音咒，夜裡忽然降雨，身心都感到舒暢。於是尋找返回原來的路，四處張望卻一片茫然，方向道路都迷失了。猶豫不決，不知是進是退，於是聽任自己往前走，最終到達了爪州。跋涉多年，到達了這個殊勝的地方，即開皇十年（590年）冬季十月。

（右邊兩條，出自《唐高僧傳》。支那（China），就是唐國。）

不空三藏（Amoghavajra）

不空三藏法師，原本是北天竺（Northern India）的婆羅門。乘坐海船前往南海，到達訶陵國（Kalinga）的國界時，遇到了巨大的黑風。眾商人驚慌恐懼，各自用自己國家的法術來禳解，都沒有效果。都跪拜哀求不空三藏法師，乞求他加持救護。不空三藏法師說：『我現在有辦法，你們不要憂慮。』於是右手拿著五股菩提心杵（vajra），左手拿著般若經夾，誦唸觀音大隨求咒一遍，立刻風平浪靜。又遇到大鯨魚從水中出來，噴出的浪像山一樣高，比之前的災難還要嚴重。眾商人甘心聽天由命，不空三藏法師像之前一樣作法，讓慧辯誦唸娑羯龍王經，所有的災難都平息了（𧦪同辯）。

善無畏三藏（Śubhakarasiṃha）

善無畏三藏法師，原本是中印度（Central India）人。當時中印度大旱，人們請善無畏三藏法師祈求下雨。不久就看見觀音（Avalokiteśvara），在日輪之中，手裡拿著軍持（kuṇḍikā），往地上注水。當時眾人欣喜感動，得到了前所未有的體驗。（印度（India），以前叫做天竺（India）。軍持（kuṇḍikā），就是凈瓶。）（右邊兩條出自《宋高僧傳》。）

晉秦

劉薩訶

并州（Bing Province）的劉薩訶，以打獵為業。在太康二年（281年）突然暴死，看見兩個人押著他向西北方向走，到達地獄。看見金色聖人，旁邊的人說是觀音大士（Avalokiteśvara）。觀音大士呵斥他說：『你的罪過應該進入地獄，現在放你回去，可以前往洛陽（Luoyang）、臨淄（Linzi）、建鄴（Jianye）、鄮陰（Mao Yin）、成都（Chengdu）五個地方，有阿育王塔（Ashoka Stupa）的地方，頂禮懺悔。』（訶

【English Translation】 English version The scriptures and treatises he carried were temporarily placed by the roadside. He crossed mountains and sought water, hoping to survive. However, his search for water was unsuccessful, and his fatigue and exhaustion only increased. He then single-mindedly recited the Avalokiteśvara (Guanyin) mantra, and suddenly rain fell at night, refreshing his body and mind. He then sought to return to his original path, but looked around and found himself in a vast and desolate place, having lost his way. Hesitating and unsure whether to advance or retreat, he allowed himself to proceed forward, eventually reaching Java (爪州). After years of travel, he arrived at this auspicious place, which was the tenth month of winter in the tenth year of the Kaihuang era (590 AD).

(The two entries above are from the 'Biographies of Eminent Monks of the Tang Dynasty'. China (支那) is the Tang Dynasty.)

Amoghavajra (不空三藏)

The Tripiṭaka Master Amoghavajra (不空三藏法師) was originally a Brahmin from Northern India (北天竺). He traveled by sea to the Southern Sea and reached the borders of Kalinga (訶陵國), where he encountered a great black wind. The merchants were terrified and each used the methods of their own country to ward it off, but to no avail. They all prostrated and begged Amoghavajra for protection. Amoghavajra said, 'I now have a method, do not worry.' He then held a five-pronged vajra (五股菩提心杵) in his right hand and a Prajñā (般若) scripture holder in his left, and recited the Avalokiteśvara Great Compassion Dharani (觀音大隨求咒) once. Immediately, the wind subsided and the sea cleared. Then, a great whale emerged from the water, spraying waves like mountains, which was even worse than the previous disaster. The merchants resigned themselves to fate. Amoghavajra performed the same ritual as before, and had Huibian (慧辯) recite the Sāgara Dragon King Sutra (娑羯龍王經), and all the difficulties subsided (𧦪 is the same as 辯).

Śubhakarasiṃha (善無畏三藏)

The Tripiṭaka Master Śubhakarasiṃha (善無畏三藏法師) was originally from Central India (中印度). At that time, there was a great drought in Central India, and people asked Śubhakarasiṃha to pray for rain. Soon, they saw Avalokiteśvara (觀音) in the sun disc, holding a kuṇḍikā (軍持) and pouring water onto the ground. At that time, the crowd was delighted and moved, and had an unprecedented experience. (India (印度), formerly called Tianzhu (天竺). Kuṇḍikā (軍持) is a water bottle.) (The two entries above are from the 'Biographies of Eminent Monks of the Song Dynasty'.)

Jin and Qin Dynasties (晉秦)

Liu Sahe (劉薩訶)

Liu Sahe (劉薩訶) of Bing Province (并州) made his living by hunting. In the second year of the Taikang era (281 AD), he suddenly died violently and saw two people escorting him northwest to hell. He saw a golden holy man, and the people around him said it was the Bodhisattva Avalokiteśvara (觀音大士). Avalokiteśvara scolded him, saying, 'Your sins should lead you to hell, but now I am sending you back. You may go to the five places of Luoyang (洛陽), Linzi (臨淄), Jianye (建鄴), Mao Yin (鄮陰), and Chengdu (成都), where there are Ashoka Stupas (阿育王塔), and prostrate and repent.' (訶

后出家名惠達。出統紀。)

釋慧虔

慧虔法師。俗姓皇甫。北地人也。少出家。奉持戒行。志操確然。憩廬山十有餘年。以晉義熙之初。投山陰嘉祥寺。克己導物。苦身率眾。凡諸新經。皆書寫．講說。涉將五載。忽然得病。寢疾少時。自知必盡。乃屬想安養。祈誠觀音。山陰北寺有凈嚴尼。宿德戒行。夜夢見觀世音。從西郭門入。清暉妙狀。光映日月。幢幡．華蓋皆以七寶莊嚴。見便作禮。問曰。不審大士今何所之。答云。往嘉祥寺。迎虔公。因爾無常。當時疾雖綿篤。而神色平平。猶若恒日。咸聞異香。久之乃歇。䖍既自審必終。又睹瑞相。道俗聞見。咸生歡羨焉。

竺法純

竺法純。山陰顯義寺主也。苦行有德。善誦古維摩經。晉元興中。為修寺至蘭上買材。暮還。于湖中遇風。而船小。純惟一心憑觀世音。口誦不輟。俄見一大流船。乘之獲免。至岸。舫船無主。須臾不見。道俗咸嘆神感。

釋法橋

法橋者。中山人。少樂轉讀。而乏聲。每以不暢為慨。於是絕粒懺悔。七日七夕稽首觀音。以祈現報。同學苦諫。誓而不改。至第七日。覺㗋內豁然。即索水洗漱。云。吾有應矣。於是作三契經。聲徹里許。遠近驚嗟。悉來觀聽。爾後誦經數十萬言。晝夜諷詠。哀婉通神。

【現代漢語翻譯】現代漢語譯本後來出家，法名惠達。（出自《統紀》）

釋慧虔

慧虔法師，俗姓皇甫，是北地人。年少時出家，奉行戒律，志向堅定。在廬山居住十多年。在東晉義熙年間（405-418）初年，前往山陰的嘉祥寺。嚴格要求自己，引導他人，以艱苦的修行來帶領大眾。凡是新到的佛經，都親自書寫、講解。大約過了五年，忽然得了病。臥病不久，自知將要去世，於是心念阿彌陀佛的安樂凈土，虔誠祈求觀世音菩薩。山陰北寺有一位名叫凈嚴的比丘尼，是位有德行的宿老，持戒精嚴，夜晚夢見觀世音菩薩從西郭門進入，清凈的光輝和美妙的儀態，光芒照耀日月。幢幡、華蓋都用七寶裝飾。凈嚴尼見到后便行禮，問道：『不知大士您現在要到哪裡去？』觀世音菩薩回答說：『前往嘉祥寺，迎接虔公。』因此慧虔法師就去世了。當時慧虔法師雖然病重，但神色平靜，如同往常一樣。眾人都聞到奇異的香氣，過了很久才消失。慧虔法師既已知道自己必定去世，又親眼見到瑞相，道俗之人都聽說了這件事，都非常歡喜讚歎。

竺法純

竺法純，是山陰顯義寺的住持。以苦行著稱，很有德行，擅長誦讀古本的《維摩詰經》。東晉元興年間（402-404），爲了修建寺廟到蘭渚山上購買木材，傍晚返回時，在湖中遇到大風，船很小，竺法純一心依靠觀世音菩薩，口中不停地誦唸。不久，看見一艘很大的運糧船，乘上它才得以脫險。到達岸邊后，那艘運糧船卻不見了，好像本來就沒有船主。道俗之人都讚歎觀世音菩薩的神奇感應。

釋法橋

法橋，是中山人。從小喜歡誦讀佛經，但是聲音不好，常常因為聲音不洪亮而嘆息。於是他開始斷食懺悔，連續七天七夜向觀世音菩薩叩頭，祈求得到感應。同學們苦苦勸諫，但他發誓不改變。到了第七天，感覺喉嚨里豁然開朗，於是要水洗漱，說：『我得到感應了。』於是創作了三契經，聲音響徹數里之外，遠近的人都驚歎，都來觀看聆聽。此後誦經數十萬字，晝夜不停地吟誦，聲音哀婉動聽，能夠感動神靈。

【English Translation】 English version Later he became a monk and was named Huida. (From the Chronicles)

釋慧虔 (Shi Huiqian)

The Dharma Master Huiqian, whose secular surname was Huangfu, was a native of Beidi. He became a monk at a young age, upholding the precepts and conduct with a firm will. He resided at Mount Lu for more than ten years. At the beginning of the Yixi era (405-418) of the Jin Dynasty, he went to Jiaxiang Temple in Shanyin. He disciplined himself and guided others, leading the community with diligent practice. He personally wrote and lectured on all the newly arrived scriptures. After about five years, he suddenly fell ill. After a short period of illness, he knew he was about to pass away, so he focused his thoughts on the Pure Land of Amitabha and sincerely prayed to Avalokitesvara (Guanshiyin Pusa). There was a nun named Jingyan at the North Temple of Shanyin, a virtuous elder with strict adherence to the precepts. One night, she dreamed of Avalokitesvara entering through the West Guo Gate, with pure radiance and wondrous form, the light illuminating the sun and moon. The banners and canopies were all adorned with the seven treasures. Upon seeing this, Jingyan bowed and asked, 'I do not know where the Great Being is going now?' Avalokitesvara replied, 'I am going to Jiaxiang Temple to welcome Venerable Qian.' Therefore, Dharma Master Huiqian passed away. At that time, although Dharma Master Huiqian was seriously ill, his expression was calm, as usual. Everyone smelled a strange fragrance, which disappeared after a long time. Since Huiqian knew that he would surely pass away and had personally seen the auspicious signs, both monastics and laypeople heard about this and were filled with joy and admiration.

竺法純 (Zhu Fachun)

Zhu Fachun was the abbot of Xianyi Temple in Shanyin. He was known for his ascetic practices and virtue, and he was skilled in reciting the ancient Vimalakirti Sutra. During the Yuanxing era (402-404) of the Jin Dynasty, he went to Mount Lanzhu to buy timber for the renovation of the temple. On his way back in the evening, he encountered a strong wind in the lake, and the boat was small. Zhu Fachun relied wholeheartedly on Avalokitesvara, reciting the name without ceasing. Soon, he saw a large grain transport ship and was rescued by boarding it. Upon reaching the shore, the grain transport ship disappeared, as if it had no owner. Both monastics and laypeople praised the miraculous response of Avalokitesvara.

釋法橋 (Shi Faqiao)

Faqiao was a native of Zhongshan. He enjoyed reciting scriptures from a young age, but his voice was not good, and he often lamented his lack of a clear voice. Therefore, he began to fast and repent, prostrating to Avalokitesvara for seven days and seven nights, praying for a response. His fellow students earnestly advised him, but he vowed not to change. On the seventh day, he felt a sudden opening in his throat, so he asked for water to wash his mouth and said, 'I have received a response.' Then he composed three scriptures, and his voice resounded for several miles, astonishing people near and far, who all came to watch and listen. Thereafter, he recited hundreds of thousands of words of scripture, chanting day and night, his voice mournful and moving, able to touch the spirits.

至年九十。聲猶不變。

(右三條。出梁高僧傳)

釋道舟

道舟。姓管氏。朔方回樂人也。出家于龍興寺孔雀王院。爰得戒珠。漸圓心月。入賀蘭山白草谷。立要持念。感枯泉重涌。有靈蛇游泳于中。遂陟法臺談講也。乃刺血畫大悲千手眼立像。屬其亢陽。則絕食瞑目。要期雨之通濟。方議充腸。中和二年。聞關輔擾攘。乃于城南念定院。塔下斷左肱焚之。供養大悲像。愿倒冒干戈。中原．塞上早見弭兵。言畢。迅雷風烈洪澍焉。又嘗截左耳。為民祈雨。復斷食七日請雪。皆如其愿。享齡七十有八。遺骸不散。如入禪定。遂加漆纻焉。(出宋高僧傳)

釋法義

始寧山有竺法義。晉興寧中沙門也。遊刃眾典。尤善法華。受業弟子常有百餘。至咸安二年。忽感心氣疾病。常存念觀世音。乃夢見一人。破腹洗腸。寤便病癒。傅亮每云。吾先君與義公游處。而聞說觀音神異。莫不大小肅然也。

釋開達(或云慧達)

釋開達。隆安二年登壟采甘草。為羌所執。時年大饑。羌胡相啖。乃置達柵中。將食之。先在柵者十有餘人。羌日夕烹俎。唯達尚存。自達被執。便潛誦觀世音經。不懈乎心。及明日將見啖。其晨始曙。忽有大虎。遙逼群羌。奮怒咆吼。羌各駭怖迸走。虎乃前嚙柵

木。得成小闋。可容人過。虎即徐去。達便逃走。夜行晝伏。遂得免脫。(闋音闕。隔也。隙也。)

郭宣之

郭宣之。太原人也。義熙四年。為楊思平梁州府司馬。楊以輒害范元之等被法。宣亦同執在獄。唯一心歸向觀世音菩薩。后夕將眠之際。忽親睹菩薩光明照獄。宣瞻覿禮拜。祈請誓願。久之乃沒。俄而宣之獨被恩赦。既釋。依所見形。製造影象。又立精舍焉。后零陵衡陽卒官。

潘道秀

潘道秀。吳都人。年二十餘。為軍北征。既而軍少失利。秀竄逸。被掠。經數處作奴。俘虜異域。欲歸無因。少信佛法。恒至心念觀世音。每夢寐輒見。后既南奔。迷不知道。于窮山中。忽睹真形。如今行像。因作禮。禮竟。豁然不覺所之。乃得還路。遂歸本土。后精進彌篤。年垂六十而亡。

欒茍

欒茍。不知何許人也。少奉法。嘗作福富平令。先從征虜失利。舫遭火垂。賊亦交逼。正在中江。風浪駭目。茍恐怖分盡。猶誦唸觀世音。俄見江中有一人。挺然孤立。腰與水齊。茍心知祈念有感。火．賊已切。便投水就之。身既浮涌。腳似履地。尋而大軍遣船迎接。敗者還得免濟。

釋法智

釋法智者。為白衣時。嘗獨行至大澤中。忽遇猛火。四方俱起。走路已絕。便至心禮

【現代漢語翻譯】現代漢語譯本：木。得到一個小的缺口，可以容人通過。老虎隨即慢慢離去。達便逃走了。夜晚趕路白天隱藏，最終得以脫身。（闋音闕，是阻隔、縫隙的意思。）郭宣之郭宣之，太原人。義熙四年（408年），擔任楊思平梁州府司馬。楊思平因為擅自殺害范元之等人而被依法處置，郭宣之也一同被關在監獄裡。他一心歸向觀世音菩薩（Avalokiteśvara）。後來晚上將要睡覺的時候，忽然親眼看見菩薩的光明照亮監獄。郭宣之瞻仰禮拜，祈請發誓。過了很久光明消失。不久郭宣之獨自被恩赦。獲釋后，按照所見菩薩的形象，製造了畫像，又建立了精舍。後來在零陵衡陽去世。潘道秀潘道秀，吳郡人。二十多歲時，隨軍隊北征。不久軍隊稍有失利，潘道秀逃散，被俘虜，經過多處地方做奴隸，被俘虜到異地，想要回去卻沒有辦法。他稍微相信佛法，經常至誠唸誦觀世音（Avalokiteśvara）菩薩。每次做夢都見到菩薩。後來向南逃奔，迷失了道路。在深山中，忽然看見菩薩的真身，就像現在所畫的菩薩像一樣。於是作禮，禮拜完畢，忽然不覺得身在何處，於是找到了回去的路，最終回到家鄉。後來更加精進，年近六十歲去世。欒茍欒茍，不知道是哪裡人。年輕時信奉佛法，曾經為富平縣令祈福。先前跟隨征虜將軍出征失利，船隻遭遇火災，賊寇也交相逼近。當時正在江中，風浪驚人。欒茍非常恐懼，仍然誦唸觀世音（Avalokiteśvara）菩薩。忽然看見江中有一個人，挺拔地獨自站立，腰部與水面齊平。欒茍心裡知道祈念有了感應。火勢和賊寇已經逼近，便跳入水中靠近那個人。身體隨即浮起，腳下好像踩在地上。不久大軍派遣船隻來迎接，失敗的人得以免於被淹。釋法智釋法智，作為在家人的時候，曾經獨自走到大澤中，忽然遇到猛烈的火勢，四面同時燃起，道路已經斷絕，便至誠禮拜。

【English Translation】 English version: Wood. A small gap was found, enough for a person to pass through. The tiger then slowly left. Da then fled. Traveling by night and hiding by day, he finally escaped. (闋, pronounced 'què', means separation or gap.) Guo Xuanzhi Guo Xuanzhi was from Taiyuan. In the fourth year of the Yixi era (408 AD), he served as the Sima (chief clerk) of Yang Siping's Liangzhou government. Yang was punished by law for killing Fan Yuanzhi and others without authorization, and Guo Xuanzhi was also imprisoned with him. He wholeheartedly turned to Avalokiteśvara (觀世音菩薩). Later, as he was about to sleep one night, he suddenly saw the light of the Bodhisattva illuminating the prison. Guo Xuanzhi looked up, prostrated, prayed, and made vows. After a long time, the light disappeared. Soon after, Guo Xuanzhi was granted a special pardon. After being released, he created an image of the Bodhisattva based on what he had seen and built a monastery. He later died in Lingling Hengyang. Pan Daoxiu Pan Daoxiu was from Wudu. In his twenties, he joined the army for the northern expedition. Soon after, the army suffered a minor defeat, and Pan Daoxiu fled and was captured. He was enslaved in several places and taken to a foreign land, with no way to return. He had some faith in Buddhism and constantly sincerely recited the name of Avalokiteśvara (觀世音菩薩). He saw the Bodhisattva in his dreams every time. Later, he fled south and lost his way. In the deep mountains, he suddenly saw the true form of the Bodhisattva, just like the images of the Bodhisattva that are now carried in processions. So he bowed and prostrated. After the prostration, he suddenly did not know where he was, and then he found his way back and eventually returned home. Later, he became even more diligent and died at nearly sixty years old. Luan Gou Luan Gou, it is not known where he was from. He believed in Buddhism from a young age and once prayed for blessings for the magistrate of Fuping County. Earlier, he followed General Zhenglu on an unsuccessful expedition. The boat encountered a fire, and the bandits were also closing in. At that time, they were in the middle of the river, and the wind and waves were terrifying. Luan Gou was very frightened but still recited the name of Avalokiteśvara (觀世音菩薩). Suddenly, he saw a person standing alone in the river, upright, with his waist at the water level. Luan Gou knew in his heart that his prayers had been answered. The fire and bandits were already close, so he jumped into the water to approach that person. His body immediately floated, and his feet seemed to be on the ground. Soon after, the army sent ships to pick them up, and those who had been defeated were able to escape drowning. Shi Fazhi Shi Fazhi, when he was a layman, once walked alone into a large swamp. Suddenly, he encountered a fierce fire that started on all sides, and the road was cut off. He then sincerely prostrated.

誦觀世音。俄然火過。一澤之草無有遺莖者。惟智所處。容身不燒。於是始乃敬奉大法。后為姚興將。從征虜。軍退失馬。落在圍里。乃隱溝邊荊棘叢中。得蔽頭。復念觀世音。心甚勤至。隔溝人遙喚后軍。指令殺之。而軍遍搜覓。輒無見者。乃得免濟。后遂出家。

子敖

南宮子敖。始平人也。戍新平城。為彿彿虜兒長樂公所破。合城數千人皆被誅害。子敖雖分必死。而猶至心念觀世音。既而次至子敖。群刃交下。或高或僻。持刃之人。忽疲懈。四支不隨。爾時長樂公。親自臨刑。驚問之。子敖聊爾答云。能作馬鞍。乃令原釋。子敖亦不知所以作此言。遂得遁逸。造小形像。貯以香函。行則頂戴也。

孫道德

孫道德。益州人也。奉祭酒道。年過五十。未有子息。居近精舍。景平中。沙門謂德曰。必愿有兒。當至心禮誦觀世音經。此可冀也。德遂罷不事道。單心投誠歸命觀世音。少日之中而有夢應。婦即有孕。遂以產男也。(祭酒道。即今之道士也。)

劉度

劉度。平原遼城人也。鄉里有一千餘家。並奉大法。造立形像。供養僧尼。值虜主木未時。此縣嘗有逋逃。未大怒。欲盡滅一城。眾並恐懼。分必彌盡。度乃潔誠率眾歸命觀世音。頃之。未見物從空中下。繞其所住屋柱

【現代漢語翻譯】現代漢語譯本誦唸觀世音菩薩名號。忽然大火蔓延，整個沼澤的草木沒有一根留下。只有智某所處的地方，能夠容身卻沒有被燒到。於是他開始恭敬信奉佛法，後來成為姚興（352-416，後秦皇帝，在位394-416）的將領，跟隨征虜將軍出征。軍隊撤退時走失了馬匹，落入敵人的包圍圈裡，於是躲藏在溝邊的荊棘叢中，得以藏身。又唸誦觀世音菩薩名號，心中非常虔誠。隔著溝的敵人遙遠地呼喚後方軍隊，命令他們殺死智某。但軍隊四處搜尋，始終沒有看見他，於是得以脫險。後來就出家做了和尚。

子敖

南宮子敖，是始平人。駐守新平城。被佛佛（可能是指匈奴首領赫連勃勃）的虜兒長樂公攻破。全城數千人都被殺害。子敖雖然知道自己必死無疑，但仍然至誠地念誦觀世音菩薩名號。等到輪到子敖受刑時，刀刃交相落下，有的舉得很高，有的偏離了方向。行刑的人，忽然感到疲憊懈怠，四肢不聽使喚。這時，長樂公親自來到刑場，驚訝地詢問原因。子敖隨意回答說，能製作馬鞍。長樂公就下令放了他。子敖也不知道自己為什麼會說出這樣的話，於是得以逃脫。他製作了小小的佛像，裝在香函里，行走時就頂戴在頭上。

孫道德

孫道德，是益州人。信奉祭酒道。年過五十，還沒有兒子。住在精舍附近。景平年間（423-424，北魏年號），有沙門對孫道德說，如果一定要有兒子，應當至誠地禮拜誦讀觀世音經，這樣就可以期望有兒子。孫道德於是停止信奉祭酒道，一心一意地投誠歸命觀世音菩薩。沒過多久就有了夢中的感應，他的妻子就懷了孕，於是生了個男孩。（祭酒道，就是現在的道士。）

劉度

劉度，是平原遼城人。他的家鄉有一千多家，都信奉佛法，建造佛像，供養僧尼。正值虜主木未（具體指代不詳）在位時，這個縣曾經有人逃亡，木未非常憤怒，想要把整個城都滅掉。眾人非常恐懼，認為必定會被殺光。劉度於是以純潔的心帶領眾人歸命觀世音菩薩。不久，木未看見有東西從空中落下，環繞著他們所住的屋柱。

【English Translation】 English version Reciting the name of Guanshiyin (Avalokiteśvara, the Bodhisattva of Compassion). Suddenly, a fire swept through, leaving no blade of grass in the entire marsh. Only the place where Zhi was located, though able to shelter him, was not burned. Thereupon, he began to respectfully believe in the Great Dharma. Later, he became a general under Yao Xing (352-416, Emperor of Later Qin, reigned 394-416), following the General Who Conquers the Barbarians on an expedition. When the army retreated, he lost his horse and fell into the enemy's encirclement. He hid in a thicket of thorns by the ditch, managing to conceal himself. Again, he recited the name of Guanshiyin, with great sincerity in his heart. The enemy across the ditch shouted to the rear army, ordering them to kill Zhi. But the army searched everywhere and could not find him, so he was able to escape. Later, he became a monk.

Zi Ao

Nangong Zi Ao was a native of Shiping. He was stationed at Xinping City. The city was captured by the barbarian child Changle Gong of Fofo (possibly referring to Helian Bobo, a Xiongnu leader). Several thousand people in the city were killed. Although Zi Ao knew he was certain to die, he still sincerely recited the name of Guanshiyin. When it was Zi Ao's turn to be executed, the blades fell in a crisscross pattern, some raised high, some off-target. The executioners suddenly felt tired and weak, their limbs unresponsive. At this time, Changle Gong himself came to the execution ground and asked in surprise what was happening. Zi Ao casually replied that he could make saddles. Changle Gong then ordered him to be released. Zi Ao also did not know why he had said such a thing, and thus he was able to escape. He made a small image of Buddha, stored it in a fragrant box, and wore it on his head when he traveled.

Sun Daode

Sun Daode was a native of Yizhou. He followed the Dao of the Libationer. He was over fifty years old and had no children. He lived near a monastery. During the Jingping era (423-424, era name of Northern Wei), a Shramana (Buddhist monk) said to Sun Daode, 'If you definitely want a son, you should sincerely worship and recite the Guanshiyin Sutra. This is something that can be hoped for.' Sun Daode then stopped practicing the Dao of the Libationer and wholeheartedly devoted himself to taking refuge in Guanshiyin. Within a few days, he had a dream response, and his wife became pregnant, and thus she gave birth to a son. (The Dao of the Libationer is the Daoist priest of today.)

Liu Du

Liu Du was a native of Liaocheng in Pingyuan. There were more than a thousand families in his village, all of whom believed in the Great Dharma, built images of Buddha, and made offerings to monks and nuns. During the reign of the barbarian ruler Muwei (specific reference unclear), someone from this county had once fled, and Muwei was very angry and wanted to destroy the entire city. The people were very afraid, thinking they would all be killed. Liu Du then led the people with pure hearts to take refuge in Guanshiyin. Soon after, Muwei saw something falling from the sky, circling the pillars of the houses where they lived.

。驚視。乃觀世音經。使人讀之。未大歡喜。用省刑戮。於是此城即得免害。

竇傳

竇傳者。河內人也。永和中。并州刺史高昌．冀州刺史呂護。各權部曲。相與不和。傳為昌所用。作官長。護遣騎抄擊。傳為兵執。同伴六．七人。共系入一獄。鎖械甚嚴。剋日當殺之。沙門支道山。時在護營中。先與傳相識。聞其被執。出至獄所候視之。隔戶共語。傳謂山曰。今日困厄。命在漏刻。何方相救。山曰。若能至心歸請觀音。必有感應。傳先亦頗聞觀世音。及得山語。遂專心屬念。晝夜三日。至誠自歸。觀其鎖械。而覺緩解。有異於常。聊試推蕩。忽然離體。傳乃復至心曰。今蒙哀祐。已令桎梏自解。而同伴尚多。無心獨去。觀世音神力普濟。當令俱免。言畢復牽挽餘人。皆以次解落。若有割剔之者。遂開戶走出。于警徼之間。莫有覺者。便逾域逕去。時夜已向曉。行四．五里天明。不復進。共逃隱一榛中。須臾覺失囚人。馬絡四出尋捕。焚草踐林。無不至遍。惟傳所隱一畝許地。終無至者。遂得免還。鄉里敬信異常。咸皆奉法。道山後過江。為謝居士具說其事。

竺長舒

竺長舒者。其先西域人也。世有資貨。為巨富人。晉元康中。徙居洛陽。奉法精至。尤好誦觀音經。其後鄰比失火。長舒

【現代漢語翻譯】現代漢語譯本：他驚奇地看去，原來是《觀世音經》（Guānshìyīn Jīng，觀世音菩薩的經典）。讓人誦讀此經，沒有大喜過望，（而是）用以減少刑罰殺戮。因此這座城池就得以免除災禍。

竇傳

竇傳，是河內人。永和年間（Yǒnghé，東晉穆帝司馬聃的年號，公元345-356年），并州刺史高昌（Gāochāng，官名），冀州刺史呂護（Lǚ Hù，人名），各自掌握軍隊，彼此不和。竇傳被高昌所用，擔任官長。呂護派遣騎兵抄襲攻擊，竇傳被士兵抓住，和同伴六七人，一同被關進一個監獄，鎖鏈刑具非常嚴厲，限定日期要殺掉他們。沙門支道山（Zhī Dàoshān，人名），當時在呂護的軍營中，先前與竇傳相識，聽說他被抓，來到監獄探望他，隔著門交談。竇傳說：『今日困厄，性命危在旦夕，有什麼方法可以相救？』支道山說：『如果能至誠歸依祈請觀音（Guānyīn，觀世音菩薩的簡稱），必定會有感應。』竇傳先前也略有聽聞觀世音（Guānyīn，觀世音菩薩的簡稱），等到聽了支道山的話，就專心致志地念誦，日夜三日，至誠地歸依。觀察他的鎖鏈刑具，感覺有所鬆緩，與平常不同。姑且試著推蕩，忽然脫離身體。竇傳於是又至誠地說：『如今蒙受哀憐保佑，已經讓桎梏自己解開，但是同伴還有很多，沒有心思獨自離去。觀世音（Guānyīn，觀世音菩薩的簡稱）的神力普遍救濟，應當讓他們都得到解脫。』說完又牽拉其餘的人，都依次解脫掉落，好像有人用刀割剔一樣。於是打開門走出去，在警衛巡邏之間，沒有人察覺。便越過城墻小路離去。當時天色已經快亮，走了四五里天亮了，不敢再前進，一同逃到隱藏在一片榛樹林中。不久發覺丟失囚犯，騎兵四處尋找抓捕，焚燒草地踐踏樹林，沒有不到的地方。只有竇傳所隱藏的一畝左右的地方，始終沒有人到。於是得以免禍還鄉。鄉里人敬重信奉，不同尋常，都奉行佛法。支道山後來過江，為謝居士（Xiè Jūshì，人名）詳細講述了這件事。

竺長舒

竺長舒，他的祖先是西域人。世代擁有資財貨物，是巨富之人。晉元康年間（Yuánkāng，西晉惠帝司馬衷的年號，公元291-299年），遷居到洛陽。信奉佛法精誠懇切，尤其喜歡誦讀《觀音經》（Guānyīn Jīng，觀世音菩薩的經典）。此後鄰居家失火，竺長舒（Zhú Chángshū，人名）

【English Translation】 English version: He looked in surprise, and it turned out to be the 'Guanyin Sutra' (Guānyīn Jīng, the scripture of Guanyin Bodhisattva). Having people recite this sutra did not bring great joy, but was used to reduce punishments and killings. Therefore, this city was spared from disaster.

Dou Chuan

Dou Chuan was a native of Henan. During the Yonghe period (Yǒnghé, the reign of Emperor Mu of the Eastern Jin Dynasty, Sima Dan, 345-356 AD), Gao Chang (Gāochāng, official title), the governor of Bingzhou, and Lü Hu (Lǚ Hù, personal name), the governor of Jizhou, each controlled their troops and were at odds with each other. Dou Chuan was employed by Gao Chang as an official. Lü Hu sent cavalry to raid and attack, and Dou Chuan was captured by soldiers, along with six or seven companions, and imprisoned in a jail. The chains and instruments of torture were very severe, and they were scheduled to be killed on a specific date. The monk Zhi Daoshan (Zhī Dàoshān, personal name) was in Lü Hu's camp at the time, and had known Dou Chuan before. Hearing that he had been arrested, he came to the prison to visit him and talked to him through the door. Dou Chuan said, 'Today I am in distress, and my life is in danger. What method can save me?' Zhi Daoshan said, 'If you can sincerely take refuge in and pray to Guanyin (Guānyīn, short for Guanshiyin Bodhisattva), there will surely be a response.' Dou Chuan had previously heard a little about Guanyin (Guānyīn, short for Guanshiyin Bodhisattva), and when he heard Zhi Daoshan's words, he concentrated on reciting, day and night for three days, sincerely taking refuge. Observing his chains and instruments of torture, he felt that they had loosened, which was different from usual. He tentatively pushed them, and suddenly they came off his body. Dou Chuan then sincerely said, 'Now I have received compassionate protection, and the shackles have been released. But there are still many companions, and I have no intention of leaving alone. Guanyin's (Guānyīn, short for Guanshiyin Bodhisattva) divine power universally saves, and should let them all be freed.' After speaking, he pulled the other people, and they all fell off in turn, as if someone had cut them with a knife. Then he opened the door and walked out, and no one noticed among the guards and patrols. He crossed the wall and left. At that time, it was almost dawn, and after walking four or five miles, it was dawn. They dared not go any further, and together they fled to hide in a hazel forest. Soon they discovered that the prisoners were missing, and cavalry searched and arrested them everywhere, burning grass and trampling forests, and there was no place they did not go. Only the acre or so of land where Dou Chuan was hiding was never reached. Thus, he was able to avoid disaster and return home. The villagers respected and believed in him extraordinarily, and all practiced Buddhism. Zhi Daoshan later crossed the river and told the story in detail to Layman Xie (Xiè Jūshì, personal name).

Zhu Changshu

Zhu Changshu, his ancestors were from the Western Regions. For generations, they possessed wealth and goods, and were very wealthy people. During the Yuankang period (Yuánkāng, the reign of Emperor Hui of the Western Jin Dynasty, Sima Zhong, 291-299 AD), they moved to Luoyang. They believed in Buddhism sincerely and earnestly, and especially liked to recite the 'Guanyin Sutra' (Guānyīn Jīng, the scripture of Guanyin Bodhisattva). Later, a fire broke out in the neighbor's house, and Zhu Changshu (Zhú Chángshū, personal name)

家悉草屋。又居下風。火已逼近。惟至心誦經。有頃。火燒其鄰屋。而風忽自回。火亦際屋而止。於時咸以為靈。里中有輕險少年四．五人。共毀笑之。云。風偶自轉。此復何神。伺時燥夕。當爇其屋。能令不然者可也。其後天甚旱。少年輩密共束炬。擲其屋上。三擲三滅。乃大驚懼。各走還家。明晨相率詣長舒。自說昨事。稽顙辭謝。長舒答曰。我了無神。正誦唸觀世音。是威靈所祐。諸君但當洗心信向耳。自是鄰里鄉黨咸敬異焉。

呂竦

呂竦。字茂高。兗州人也。寓居始豐。其縣南溪。流急岸峭。回曲如縈。又多大石。白日行者猶懷危懼。竦自說。其父嘗行溪中。去家十許里。日向暮。天忽風雨。晦冥如漆。不復知東西。必當覆溺。惟歸心觀世音。且誦且念。須臾有火光來岸。如人捉炬者。照見溪中了了。遙得歸家。火常在前導。去船十餘步。竦后與郗嘉賓說。

徐榮

徐榮者。瑯瑘人。嘗至東陽。還經定山。舟人不慣。誤墮洄澓中。游舞波濤。垂欲沉沒。榮無復計。惟至心呼觀世音。斯須間。如有數十人齊力引船踴出澓中。還得平流。日已向暮。天大陰暗。風雨甚駛。不知所向。而濤波轉盛。榮誦經不輟口。有頃。望見山頭有火光赫然。回柂趣之。逕得還浦。舉船安隱。既至。不復

【現代漢語翻譯】現代漢語譯本家家戶戶都是用茅草蓋的房子。又處在下風的位置，火勢已經逼近。他只是至誠地誦唸經文。過了一會兒，火燒到了他鄰居的房子，風卻突然自己轉了方向，火也在他家房子的邊緣停止了。當時人們都認為這是神靈顯靈。村裡有四五個輕浮冒險的年輕人，一起嘲笑這件事，說：『風偶然自己轉了方向，這又算什麼神靈呢？』他們伺機等到天氣乾燥的晚上，打算點燃他的房子，如果能讓他家房子不被燒著，那才算他有能耐。後來天氣非常乾旱，這幾個年輕人偷偷地一起捆好火把，扔到他家的屋頂上，扔了三次，火都滅了。他們非常害怕，各自跑回家。第二天早上，他們一起到長舒家，說了昨天晚上的事，磕頭謝罪。長舒回答說：『我沒有什麼神通，只是誦唸觀世音菩薩的名號，是菩薩的威靈保佑了我。你們只要洗心革面，虔誠信仰就行了。』從此，鄰里鄉親都對他非常敬佩，認為他與衆不同。

呂竦

呂竦，字茂高，是兗州人。住在始豐縣。縣南邊的溪水，水流湍急，岸邊陡峭，彎彎曲曲像繩子一樣，而且有很多大石頭。白天行走的人都感到害怕。呂竦自己說，他的父親曾經在溪水中行走，離家十多里路。天色將晚，忽然颳風下雨，天色昏暗得像漆一樣，分不清東西方向，肯定要翻船淹死了。他只是一心一意地歸心觀世音菩薩，一邊誦唸一邊祈禱。一會兒，岸邊出現了火光，就像有人拿著火把一樣，把溪水裡照得清清楚楚，遠遠地得以回家。火光一直在船的前面引導，離船十多步遠。呂竦後來和郗嘉賓說了這件事。

徐榮

徐榮是瑯琊人。曾經到東陽去，回來的時候經過定山。船伕不熟悉水路，不小心掉進了迴旋的急流中，在波濤中旋轉，眼看就要沉沒了。徐榮沒有別的辦法，只是至誠地呼喚觀世音菩薩的名號。一會兒，好像有幾十個人一起用力把船從急流中拉了出來，回到了平穩的水流中。太陽已經快落山了，天色非常陰暗，風雨很大，不知道方向。而波濤越來越大。徐榮不停地誦經。過了一會兒，望見山頭有火光閃耀，就轉動船舵朝火光駛去，直接回到了岸邊。全船平安無事。到達岸邊后，不再...

【English Translation】 English version All the houses were thatched cottages. Moreover, it was located downwind, and the fire was already approaching. He only recited the scriptures wholeheartedly. After a while, the fire burned his neighbor's house, but the wind suddenly changed direction, and the fire stopped at the edge of his house. At that time, everyone thought it was a divine manifestation. There were four or five frivolous and adventurous young men in the village who ridiculed it together, saying, 'The wind happened to change direction by itself, what kind of deity is this?' They waited for a dry evening to set his house on fire, and if they could prevent his house from being burned, then he would be capable. Later, the weather was very dry, and these young men secretly bundled torches together and threw them on the roof of his house. The fire was extinguished three times. They were very frightened and ran home. The next morning, they went to Zhang Shu's house together, told him what happened last night, and kowtowed to apologize. Zhang Shu replied, 'I have no supernatural powers, I just recite the name of Avalokitesvara Bodhisattva, and it is the power of the Bodhisattva that protects me. You only need to repent and believe sincerely.' From then on, the neighbors and villagers respected him very much and thought he was extraordinary.

Lü Song

Lü Song (呂竦), courtesy name Maogao (茂高), was from Yanzhou (兗州) (AD 220-280). He lived in Shifeng (始豐) County. The stream south of the county had rapid currents and steep banks, winding like a rope, and there were many large rocks. People who traveled during the day were afraid. Lü Song himself said that his father once walked in the stream, more than ten miles away from home. It was getting late, and suddenly there was wind and rain, and the sky was as dark as lacquer, and he could not tell the direction. He was sure to capsize and drown. He only wholeheartedly turned to Avalokitesvara (觀世音) and recited and prayed. After a while, a firelight appeared on the shore, like someone holding a torch, illuminating the stream clearly, and he was able to go home from afar. The firelight always guided in front of the boat, more than ten steps away from the boat. Lü Song later told Xi Jiabin (郗嘉賓) about this.

Xu Rong

Xu Rong (徐榮) was from Langya (瑯琊). He once went to Dongyang (東陽), and on his way back, he passed through Dingshan (定山). The boatman was not familiar with the waterway and accidentally fell into the swirling rapids, spinning in the waves and about to sink. Xu Rong had no other way but to sincerely call the name of Avalokitesvara (觀世音). After a while, it seemed that dozens of people worked together to pull the boat out of the rapids and back into the calm water. The sun was setting, the sky was very dark, and the wind and rain were very heavy, and he did not know the direction. And the waves were getting bigger and bigger. Xu Rong kept reciting the scriptures. After a while, he saw a bright firelight on the top of the mountain, so he turned the rudder and sailed towards the firelight, and went straight back to the shore. The whole boat was safe and sound. After arriving at the shore, he no longer...

見光。同旅異之。旦問浦人。昨夜山上是何火光。眾皆愕然曰。昨風雨如此。豈有火理。吾等並不見。乃知是神光也。

張崇

張崇。京兆杜陵人也。少奉法。晉太元中。符堅既敗。長安百姓有千餘家。南走歸晉。為鎮戍所拘。謂為游寇。殺其男丁。虜其子女。崇與同等五人。手腳俱械。掘坑埋身至腳。各相去二十步。明日將馳馬射之。以為娛樂。崇慮望窮盡。惟潔心專念觀世音。夜中械忽自破。止得離身。因是便走。遂得免脫。崇既腳痛。路經一寺。乃複稱觀世音名。至心禮拜。以一石置像前。發誓愿言。今欲過江東訴亂晉帝。理此冤魂。救其妻息。若心願獲果。此石當分為二。崇禮拜已。石即破焉。崇遂至京師。具列冤氏。帝乃悉如宥之。智生道人目所親見。

(右十四條。出冥祥記)

釋曇無竭

曇無竭三藏。聞法顯等躬踐佛國。慨然有忘身之誓。以永和元年。集同志曇朗．僧猛等二十五人。髮長安。西渡流沙。上無飛鳥。下絕走獸。四顧茫茫。莫知所之。惟望日光以準東西。視人骨以標行路耳。至蔥嶺。嶺冬夏積雪。惡龍吐毒。風雨砂礫。前度雪山。下有大江。流急如箭。東西兩山之脅。系索為橋。十人一過。至彼岸已。舉煙為幟。後人見煙。知前已渡。方得更進。久不見煙

【現代漢語翻譯】現代漢語譯本：看見光芒。與同伴對此感到驚異。早晨詢問在浦口的人，『昨夜山上是什麼火光？』眾人都驚愕地說：『昨天風雨那麼大，哪裡有火的道理？我們都沒看見。』這才知道是神的光芒啊。

張崇

張崇，京兆杜陵（今陜西西安東南）人。年輕時就信奉佛法。晉太元（376-396年）年間，苻堅戰敗后，長安百姓有一千多家，向南逃走歸附晉朝，被鎮守邊境的軍隊拘禁，說他們是流寇，殺害他們的男丁，擄走他們的子女。張崇與同等遭遇的五人，手腳都被戴上刑具，挖坑將身體埋到腳部，彼此相距二十步。說明天要騎馬射殺他們，以此為樂。張崇感到希望完全破滅，只有一心一意地專念觀世音菩薩。夜裡，刑具忽然自己斷裂，只能離開身體。因此便逃走，最終得以脫身。張崇因為腳痛，路過一座寺廟，於是再次稱念觀世音菩薩的名號，至誠禮拜，用一塊石頭放在佛像前，發誓愿說：『現在想要過江東向晉朝皇帝申訴戰亂，申理這些冤死的靈魂，救他們的妻子兒女。如果心願能夠實現，這塊石頭應當分為兩半。』張崇禮拜完畢，石頭立刻就破裂了。張崇於是到達京師，詳細陳述冤情。皇帝於是全部都赦免了他們。智生道人親眼所見。

（右邊十四條，出自《冥祥記》）

釋曇無竭

曇無竭三藏（精通佛經者），聽說法顯等人親自前往佛國，慨然立下不顧自身安危的誓言。在永和元年（345年），聚集志同道合的曇朗、僧猛等二十五人，從長安出發，向西渡過流沙。上面沒有飛鳥，下面沒有走獸，四處張望茫茫一片，不知道該往哪裡去。只能望著太陽來確定東西方向，看著人的骸骨來標示道路。到達蔥嶺（今帕米爾高原）后，蔥嶺冬夏都積雪，惡龍吐毒，風雨夾雜著砂礫。先前渡過雪山，下面有一條大江，水流湍急如箭。在東西兩山的山腰，用繩索系成橋樑，每次十個人一起過橋。到達彼岸后，舉起煙作為標誌。後面的人看見煙，就知道前面的人已經渡過，才能繼續前進。很久沒有看見煙

【English Translation】 English version: He saw light. His companions were amazed by it. In the morning, he asked the people at the shore, 'What was the firelight on the mountain last night?' Everyone was astonished and said, 'Yesterday the wind and rain were so heavy, how could there be fire? We didn't see anything.' Only then did they realize it was the light of a deity.

Zhang Chong

Zhang Chong was a native of Duling in Jingzhao (present-day southeast of Xi'an, Shaanxi). He devoted himself to Buddhism from a young age. During the Taiyuan era of the Jin Dynasty (376-396 AD), after Fu Jian was defeated, more than a thousand families from Chang'an fled south to submit to the Jin Dynasty, but they were detained by the garrison troops, who accused them of being roaming bandits, killing their men and capturing their women and children. Zhang Chong and five others who suffered the same fate had their hands and feet shackled, and were buried up to their feet in pits, spaced twenty paces apart. They were told that tomorrow they would be shot by horsemen for entertainment. Zhang Chong felt that all hope was lost, and he single-mindedly and devotedly recited the name of Avalokiteśvara (Guānshìyīn, Bodhisattva of compassion). In the middle of the night, the shackles suddenly broke by themselves, only enough to free him from his body. Because of this, he fled and eventually escaped. Zhang Chong, because of his foot pain, passed by a temple, and then again recited the name of Avalokiteśvara, sincerely prostrating himself, placing a stone in front of the Buddha statue, and making a vow, saying, 'Now I want to cross the Jiangdong (area south of the Yangtze River) to appeal to the Jin emperor about the chaos of war, to vindicate these wronged souls, and to save their wives and children. If my wish can be fulfilled, this stone should be split in two.' After Zhang Chong finished his prostrations, the stone immediately broke. Zhang Chong then arrived in the capital and detailed the grievances. The emperor then pardoned them all. The Daoist Zhisheng personally witnessed this.

(The fourteen items above are from Ming Xiang Ji (Records of Miraculous Retributions))

Śramaṇa Dharmakshema (Shì Tánwújié, a translator of Buddhist scriptures)

Dharmakshema heard that Faxian (Fǎxiǎn, a Chinese Buddhist monk) and others had personally visited the Buddhist countries, and he resolutely made a vow to disregard his own safety. In the first year of Yonghe (345 AD), he gathered twenty-five like-minded people, including Tanlang and Sengmeng, and set out from Chang'an, crossing the quicksand to the west. Above, there were no flying birds; below, there were no running beasts. Looking around, it was a vast expanse, and they did not know where to go. They could only look at the sunlight to determine the east-west direction and look at human bones to mark the road. After arriving at the Congling Mountains (present-day Pamir Plateau), the Congling Mountains were covered with snow in winter and summer, and evil dragons spewed poison, with wind and rain mixed with gravel. Previously, they crossed the snow mountain, below which was a large river, with a current as swift as an arrow. On the sides of the east and west mountains, ropes were tied to form a bridge, with ten people crossing at a time. After reaching the other shore, they raised smoke as a signal. When the people behind saw the smoke, they knew that the people in front had already crossed, and they could continue to advance. For a long time, they did not see smoke.

。則知暴風吹索。人墮江中矣。復過雪山。懸崖壁立。無安足處。壁有故杙。孔孔相對。人執四杙。先拔下杙。仍扳上杙。展轉相扳。經於三日。方及平地。檢料同侶。失十二人。進向中天竺。路既空曠。惟赍石蜜為糧。十三人中。又死八人。無竭雖屢經危棘。而繫念觀音。未嘗暫廢。至舍衛國。遇眾象。乃歸命觀音。忽現師子。像遂奔逸。至恒河。復值群兕。歸命如初。尋有大鷲飛來。兕亦驚散。後於南天竺。隨舶達廣州。赍經而還。(出高僧傳及崇行錄。○兕音詞。上聲。一角野牛。)

尼明感

明感。本姓朱。高平人也。世奉大法。為虜賊所獲。欲以為妻。備加苦楚。誓不受辱。謫使牧羊。經歷十載。懷歸轉篤。反途莫由。常念三寶。兼愿出家。忽遇一比丘。就請五戒。仍以觀世音經授之。因得習誦。晝夜不休。愿得還家。起五層塔。不勝憂念。逃走東行。初不識路。晝夜兼涉。逕入一山。見有斑虎去之數步。初甚恐懅。少卻意定。心願逾至。遂隨虎而行。積日彌旬。得達青州。將入村落。虎便不見。

尼令宗

令宗。本姓滿。高平金鄉人。幼有清信。鄉黨稱之。家遇喪亂。為虜所驅。歸誠慊至。稱佛法僧。誦普門品。求訴得放。隨路南歸。行出冀州。復為賊所逐。登上枯樹。專誠至

【現代漢語翻譯】現代漢語譯本：於是就知道是暴風吹斷了繩索，有人掉到江里了。又經過雪山，懸崖峭壁聳立，沒有可以安身的地方。石壁上有以前留下的木樁，樁孔兩兩相對。人們抓住四個木樁，先拔掉下面的木樁，再抓住上面的木樁，這樣輾轉攀援，經過三天，才到達平地。檢查同伴，少了十二個人。繼續向中天竺（印度中部）前進，路途空曠，只帶著石蜜作為糧食。十三個人中，又死了八個人。無竭雖然多次經歷危險，但心中繫念觀音菩薩（Avalokiteśvara），未曾片刻停止。到達舍衛國（Śrāvastī），遇到一群大象，於是歸命觀音菩薩，忽然出現獅子，大象就逃散了。到達恒河（Ganges），又遇到一群犀牛，歸命觀音菩薩如前。隨即有大鷲飛來，犀牛也驚散了。後來在南天竺（印度南部），跟隨商船到達廣州，帶著佛經返回。（出自《高僧傳》和《崇行錄》。○兕音詞，上聲，一種角的野牛。）

尼明感

明感，本姓朱，是高平人。世代信奉佛法。被虜賊抓獲，想要讓她做妻子，極盡各種苦楚逼迫，明感發誓不受侮辱，被貶去放羊，經歷了十年。思念家鄉的心更加迫切，但返回的道路無從得知。常常思念三寶（佛、法、僧），並且發願出家。忽然遇到一位比丘（bhikkhu），就向他請求受五戒。比丘並將《觀世音經》傳授給她，因此得以學習背誦，晝夜不停。明感發愿能夠返回家鄉，建造五層佛塔。因為憂愁思念難以忍受，就逃走向東走。起初不認識路，晝夜兼程趕路，直接進入一座山中，看見一隻斑斕老虎離她只有幾步遠。起初非常恐懼，稍微鎮定下來，心中的願望更加強烈，於是就跟隨老虎而行。經過多日，到達青州。將要進入村落時，老虎就不見了。

尼令宗

令宗，本姓滿，是高平金鄉人。從小就有清凈的信仰，鄉里人都稱讚她。家中遭遇喪亂，被虜賊所驅趕。她歸誠的心意非常懇切，稱念佛、法、僧三寶，誦讀《普門品》，祈求能夠得到釋放。最終如願以償，跟隨道路向南返回。走到冀州，又被賊人追趕，登上了一棵枯樹，專心致志地

【English Translation】 English version: Then it was known that a storm had broken the ropes, and people had fallen into the river. Again, they passed over the Snow Mountains, where cliffs stood steep and there was no place to rest. There were old stakes in the wall, with holes facing each other. People grabbed four stakes, first pulling out the lower ones, then grabbing the upper ones, alternately pulling themselves up. After three days, they reached level ground. Checking their companions, twelve were missing. They continued towards Central India (Madhya-deśa), the road was desolate, and they carried only rock candy as provisions. Of the thirteen, eight more died. Although Wu-chieh (name of a person) repeatedly encountered dangers, he constantly kept Avalokiteśvara (Guanyin) in his thoughts, never ceasing for a moment. Arriving at Śrāvastī, they encountered a herd of elephants, so they took refuge in Avalokiteśvara. Suddenly, a lion appeared, and the elephants fled. Reaching the Ganges River, they encountered a herd of rhinoceroses, and they took refuge as before. Soon, a large eagle flew over, and the rhinoceroses scattered in fright. Later, in Southern India (Dakṣiṇa-deśa), they followed a merchant ship to Guangzhou, bringing scriptures back with them. (From Biographies of Eminent Monks and Records of Exalted Conduct. ○ 兕 (sì), pronounced cí, rising tone, a one-horned wild ox.)

Nun Minggan

Minggan, originally surnamed Zhu, was from Gaoping. Her family had been devout Buddhists for generations. She was captured by barbarian bandits who wanted to take her as a wife, subjecting her to all kinds of suffering. Minggan vowed not to be dishonored and was banished to tend sheep for ten years. Her longing for home grew stronger, but she had no way to return. She constantly thought of the Three Jewels (Buddha, Dharma, Sangha) and vowed to become a nun. Suddenly, she met a bhikkhu (Buddhist monk) and requested the Five Precepts from him. The bhikkhu then taught her the Avalokiteśvara Sutra, which she learned to recite day and night. Minggan vowed to return home and build a five-story pagoda. Unable to bear the sorrow and longing, she fled eastward. At first, she did not know the way, traveling day and night, directly entering a mountain. She saw a spotted tiger a few steps away from her. At first, she was very frightened, but she calmed down a little, and her vow became even stronger, so she followed the tiger. After many days, she reached Qingzhou. As she was about to enter a village, the tiger disappeared.

Nun Lingzong

Lingzong, originally surnamed Man, was from Jinxiang in Gaoping. From a young age, she had pure faith, and the villagers praised her. Her family encountered misfortune and was driven away by barbarian bandits. Her heart was filled with sincere devotion, and she recited the names of the Buddha, Dharma, and Sangha, and chanted the Universal Gate Chapter (of the Lotus Sutra), praying for release. Eventually, her wish was granted, and she followed the road south. As she was traveling out of Jizhou, she was chased by bandits again, and she climbed a dead tree, wholeheartedly

念觀音。捕者前望。終不仰視。尋索不得。俄爾而散。宗下復去。晚達孟津。無船可濟。慞遑憂懼。更誠稱念。忽見一白鹿。不知所從來。下涉河流。宗隨鹿而濟。曾不沾濡。平行如陸。因得達家。仍即入道。學行精懇。覽經深義入神。晉孝武聞之。遣書通問。年七十五卒。

(右二條。出比丘尼傳)

蓋護

蓋護。山陽人。繫獄應死。三日三夜念觀音。心無間息。即眼見觀音放光照之。鎖脫門開。尋光而去。行二十里。光明方息。

張暢

張暢。為譙王長史。王及暢。系廷尉。誦經千遍。鎖寸寸斷。不日即散。虛丞相云云。

裴安起

裴安起。從虜叛還南。至河邊。不能得過。望見追騎在後。死至須臾。於是稱觀世音。見一白狼。安起遂抱。一擲便過南岸。即失狼所。追騎在北岸望之。嘆惋無極。

(右三條。出觀音玄義疏記)

徐義

徐義者。高陸人也。少奉法。為符堅尚書。堅末。兵革蜂起。賊獲義。將加戮害。乃埋其足。編髮于樹。夜中專念觀世音。有頃得眠。夢人謂之曰。今事亟矣。何暇眠乎。義便驚起。見守防之士並疲而寢。乃試自奮動。手．發既解。足亦得脫。因而遁去。百餘步。隱小叢草。便聞追者交馳。火炬星陳。互繞此叢。而竟

【現代漢語翻譯】現代漢語譯本念觀音。一個捕獵者在前面搜尋，始終沒有抬頭看。最終沒有找到他，就散去了。宗下繼續趕路，傍晚到達孟津，沒有船可以渡河，非常驚慌憂懼，更加誠懇地稱念觀音菩薩（Avalokiteśvara）。忽然看見一隻白鹿，不知道從哪裡來，下到河裡。宗下跟隨白鹿渡河，身上沒有沾濕，像在陸地上行走一樣。因此得以到達家中，隨即入道修行，學習修行非常精進懇切，閱讀佛經，理解深刻，達到很高的境界。晉孝武帝（372年-396年）聽說了這件事，派人送信問候。七十五歲去世。

(以上兩條，出自《比丘尼傳》)

蓋護

蓋護，山陽人。被關在監獄裡，面臨死刑。三天三夜唸誦觀音菩薩（Avalokiteśvara）名號，心中沒有間斷。隨即親眼看見觀音菩薩（Avalokiteśvara）放光照耀他，鎖打開了，門也開了。他順著光走，走了二十里，光明才消失。

張暢

張暢，擔任譙王的長史。譙王和張暢都被關在廷尉的監獄裡。張暢誦經一千遍，鎖一寸寸斷裂，沒幾天就解開了。虛丞相也是如此。

裴安起

裴安起，從敵方逃回南方，到達河邊，無法渡過。望見追兵在後面，情況危急。於是稱念觀世音菩薩（Avalokiteśvara）名號，看見一隻白狼。裴安起就抱住白狼，白狼一躍就到了南岸。隨即白狼消失了。追兵在北岸看見了，嘆息惋惜不已。

(以上三條，出自《觀音玄義疏記》)

徐義

徐義，是高陸人。年輕時就信奉佛法，擔任符堅的尚書。符堅末年，戰亂四起。徐義被賊兵抓獲，將要殺害。賊兵把他的腳埋在土裡，把頭髮編起來綁在樹上。夜裡，徐義專心念誦觀世音菩薩（Avalokiteśvara）名號。過了一會兒，就睡著了。夢見有人對他說，現在情況緊急了，怎麼還有空睡覺呢？徐義隨即驚醒，看見看守的士兵都疲憊地睡著了。於是試著自己掙扎，手和頭髮都解開了，腳也掙脫了。因此逃走了。跑了一百多步，藏在小草叢裡。隨即聽到追兵交錯奔跑，火把像星星一樣排列，互相繞著這個草叢，但最終

【English Translation】 English version He recited Avalokiteśvara (觀音菩薩). The pursuer looked ahead, never looking up. In the end, they could not find him and dispersed. Zong Xia continued on his way and reached Mengjin in the evening. There were no boats to cross the river. Anxious and fearful, he sincerely recited the name of Avalokiteśvara (觀音菩薩). Suddenly, he saw a white deer, not knowing where it came from, enter the river. Zong followed the deer across the river, without getting wet, walking as if on land. Thus, he was able to reach his home and immediately entered the path of practice. He studied diligently and earnestly, reading the scriptures and understanding their profound meaning. Emperor Xiaowu of Jin (372-396 AD) heard of this and sent a letter to inquire. He died at the age of seventy-five.

(The above two entries are from the Biqiuni Zhuan (比丘尼傳, Biographies of Bhikkhunis))

Gai Hu

Gai Hu was a native of Shanyang. He was imprisoned and sentenced to death. For three days and three nights, he recited the name of Avalokiteśvara (觀音菩薩) without interruption in his mind. Immediately, he saw Avalokiteśvara (觀音菩薩) emit light and illuminate him. The locks came undone and the doors opened. He followed the light and walked for twenty li (里, approximately 500 meters), then the light disappeared.

Zhang Chang

Zhang Chang served as the chief clerk for the Prince of Qiao. The Prince and Zhang Chang were both imprisoned by the Tingwei (廷尉, Court of Justice). Zhang Chang recited scriptures a thousand times, and the locks broke inch by inch, and he was released in a few days. The same happened to Chancellor Xu.

Pei Anqi

Pei Anqi fled back south from the enemy. When he reached the riverbank, he could not cross. Seeing the pursuers behind him, he was in imminent danger of death. Thereupon, he recited the name of Avalokiteśvara (觀世音菩薩). He saw a white wolf. Pei Anqi then embraced the white wolf, and with one leap, it crossed to the south bank. Immediately, the wolf disappeared. The pursuers saw this from the north bank and sighed with endless regret.

(The above three entries are from the Guanyin Xuanyi Shuji (觀音玄義疏記, Commentary on the Profound Meaning of Avalokiteśvara Sutra))

Xu Yi

Xu Yi was a native of Gaolu. He devoted himself to the Dharma from a young age and served as a secretary for Fu Jian (符堅). At the end of Fu Jian's reign, wars broke out everywhere. Xu Yi was captured by bandits and was about to be killed. The bandits buried his feet in the ground and braided his hair to a tree. In the middle of the night, Xu Yi single-mindedly recited the name of Avalokiteśvara (觀世音菩薩). After a while, he fell asleep. He dreamed that someone said to him, 'The situation is urgent now, how can you have time to sleep?' Xu Yi then woke up in surprise and saw that the guards were all tired and asleep. He then tried to struggle, and his hands and hair came loose, and his feet were also freed. Thus, he escaped. After running more than a hundred paces, he hid in a small clump of grass. Immediately, he heard the pursuers rushing back and forth, with torches arranged like stars, circling around this clump, but in the end

無見者。天明賊散。歸投鄴寺。遂得免之。

畢覽

畢覽。東平人也。少奉法。隨慕容垂北征。沒虜。單馬逃竄。虜追騎將及。覽至心誦唸觀世音。既得免脫。因入深山。迷惑失道。又專心歸念。中夜見一道人。法服持錫。示以途徑。遂得還路。安隱至家。

(右二條。出冥祥記)

宋

釋僧苞

僧苞法師。京兆人。住祇洹寺。開講眾經。法化相續。陳郡謝靈運。聞風而造焉。及見苞神氣。彌深歎服。或問曰。謝公何如。苞曰。靈運財有餘。而識不足。抑不免其身矣。苞嘗于路行。見六盜被錄。苞為說法。勸念觀世音。群盜以臨危之際。唸唸懇切。俄而送吏飲酒洪醉。盜解械得免焉。

釋道汪

道汪法師。姓潘。長樂人。幼隨叔京師。年十三。投廬山遠公出家。研宗經律。雅善涅槃。嘗行梁州。為羌賊所圍。垂失衣缽。汪與弟子數人。誓心共念觀世音。有頃。覺如雲霧者。覆汪等身。群盜推索不見。於是獲免。

釋僧洪

僧洪者。豫州人也。止於京師瓦官寺。少而修身整潔。后率化有緣。造丈六金像。镕鑄始畢。未及開模。時晉末銅禁甚嚴。犯者必死。宋武帝時為相國。洪坐罪繫於相府。惟誦觀世音經。一心歸命佛像。夜夢所鑄像來。手摩洪頭。問。

【現代漢語翻譯】現代漢語譯本『無見者』：天亮時，盜賊散去，他回到鄴寺，因此得以倖免。

畢覽

畢覽是東平人。年輕時信奉佛法，跟隨慕容垂北征，被敵人俘虜。他獨自騎馬逃竄，敵人的追兵將要趕上他時，畢覽至誠地誦唸觀世音菩薩的名號，最終得以脫險。之後他進入深山，迷路了。他又專心歸念觀世音菩薩，半夜裡看見一位道人，身穿法服，手持錫杖，為他指明道路，於是他得以返回道路，平安地回到家中。

（以上兩條出自《冥祥記》）

宋

釋僧苞

僧苞法師是京兆人，住在祇洹寺，開講各種佛經，佛法教化連綿不絕。陳郡的謝靈運，聽聞他的名聲前來拜訪。等到見到僧苞的神采氣度，更加歎服。有人問僧苞：『謝靈運這個人怎麼樣？』僧苞說：『謝靈運的才華有餘，但見識不足，恐怕難以避免災禍。』僧苞曾經在路上行走，看見六個盜賊被官府抓捕。僧苞為他們說法，勸他們唸誦觀世音菩薩的名號。盜賊們在危難之際，唸唸懇切。不久，押送他們的官吏喝醉了酒，盜賊們解開刑具得以逃脫。

釋道汪

道汪法師，姓潘，是長樂人。年幼時跟隨叔父在京城生活。十三歲時，到廬山跟隨慧遠大師出家，研究佛經和戒律，尤其精通《涅槃經》。曾經在梁州行走時，被羌族盜賊包圍，幾乎要失去衣缽。道汪與幾位弟子，發誓一心共同唸誦觀世音菩薩的名號。過了一會兒，感覺好像有云霧一樣的東西，覆蓋在道汪等人的身上，盜賊們搜尋不見他們，於是得以倖免。

釋僧洪

僧洪是豫州人，住在京城的瓦官寺。從小就注重修身養性，後來引導有緣之人，建造了一尊一丈六尺高的金像。熔鑄剛剛完成，還沒來得及開模。當時晉朝末年，朝廷對銅的管制非常嚴格，觸犯者必死。宋武帝劉裕（420-422）時期擔任相國，僧洪因罪被關押在相府，他一心誦唸觀世音經，一心歸命佛像。夜裡夢見所鑄造的佛像前來，用手摩僧洪的頭，問道：

【English Translation】 English version 'The Invisible One': At dawn, the thieves scattered, and he returned to Ye Temple, thus escaping harm.

Bi Lan

Bi Lan was a native of Dongping. He devoted himself to the Dharma from a young age and followed Murong Chui on a northern expedition, where he was captured by the enemy. He escaped alone on horseback, and as the enemy pursuers were about to catch up, Bi Lan sincerely recited the name of Avalokiteshvara (Guanshiyin Pusa, the Bodhisattva of Compassion), and ultimately escaped danger. Afterwards, he entered a deep mountain and became lost. He then single-mindedly took refuge in Avalokiteshvara, and in the middle of the night, he saw a Daoist priest, wearing monastic robes and carrying a staff, who showed him the way. Thus, he was able to return to the road and safely return home.

(The above two entries are from 'Records of Mysterious Retribution')

Song Dynasty (420-479)

The Venerable Sengbao

The Dharma Master Sengbao was a native of Jingzhao, residing at Jetavana Monastery. He lectured on various sutras, and his Dharma teachings continued uninterrupted. Xie Lingyun of Chen Commandery, hearing of his reputation, came to visit him. Upon seeing Sengbao's spiritual bearing, he was even more impressed. Someone asked Sengbao, 'What kind of person is Xie Lingyun?' Sengbao said, 'Xie Lingyun has talent to spare, but his discernment is insufficient; I fear he will not avoid misfortune.' Sengbao once saw six thieves being arrested on the road. Sengbao preached the Dharma to them, urging them to recite the name of Avalokiteshvara. The thieves, in their moment of peril, recited earnestly. Soon after, the officials escorting them became drunk, and the thieves were able to remove their shackles and escape.

The Venerable Daowang

The Dharma Master Daowang, surnamed Pan, was a native of Changle. He lived in the capital with his uncle from a young age. At the age of thirteen, he went to Mount Lu to become a monk under Master Huiyuan, studying the sutras and precepts, and was particularly skilled in the Nirvana Sutra. Once, while traveling in Liang Province, he was surrounded by Qiang bandits, and was about to lose his robes and begging bowl. Daowang and several disciples vowed to recite the name of Avalokiteshvara together with one mind. After a while, they felt as if a cloud or mist was covering Daowang and the others, and the bandits could not find them, thus they were spared.

The Venerable Senghong

Senghong was a native of Yu Province, residing at Waguan Temple in the capital. From a young age, he focused on self-cultivation and purity. Later, he guided those with affinity to commission a sixteen-foot-tall golden statue. The casting had just been completed, but the mold had not yet been opened. At that time, during the late Jin Dynasty (266-420), the court's control over copper was very strict, and those who violated it would be put to death. During the reign of Emperor Wu of Song (420-422), Liu Yu (Emperor Wu) served as the Chancellor of State, and Senghong was imprisoned in the Chancellor's residence for a crime. He single-mindedly recited the Avalokiteshvara Sutra, taking refuge in the Buddha statue with all his heart. At night, he dreamed that the statue he had cast came to him, stroked Senghong's head, and asked:

怖不。洪言。自念必死。像曰。無憂。見像胸方尺許。銅色燋沸。會當行刑。府參軍監殺。而牛奔車壞。因更剋日。續有令。從彭城來云。未殺僧洪者。可原。遂獲免還。開模。見像胸前。果有燋沸。

釋道冏

道冏。俗姓馬。扶風人。初出家。為道懿弟子。懿病。嘗遣冏等四人。至河南霍山采鐘乳。入穴數里。跨木渡水。三人溺死。炬火又滅。冏判無濟理。冏素誦法華。惟憑此業。又存念觀音。有頃。見一光如螢火。追之不及。遂得出穴。於是進修禪業。節行彌新。后與同學人南遊上京。觀矚風化。夜乘冰渡河。中道冰破。三人沒死。冏又歸誠觀音。乃覺腳下如有一物。復見赤光在前。即乘光而至岸矣。

邵信

邵信。吳興人。甚奉法。遇傷寒病。無人敢看。乃悲泣念觀音。忽見一僧來。云是杯渡弟子。語云。勿憂。家師尋來相看。答云。渡師已死。何容得來。道人云。來複何難。便衣帶頭出一合許散。與服之。病即瘥。

(右五條。出梁高僧傳)

張興

張興者。新興人也。頗信佛法。嘗從沙門僧融．曇翼。時受八戒。興嘗為劫所引。夫得走逃。妻坐繫獄。掠笞積日。時縣失火。囚于路側。融．翼同行。經過囚邊。妻驚呼。阇黎何以賜救。融曰。貧道力弱。如何相救

【現代漢語翻譯】現代漢語譯本：怖不。洪言：『自念必死。』像曰：『無憂。』見像胸方尺許，銅色燋沸。會當行刑，府參軍監殺，而牛奔車壞，因更剋日。續有令，從彭城來云：『未殺僧洪者，可原。』遂獲免還。開模，見像胸前，果有燋沸。

釋道冏（Shì Dào Jiǒng）

道冏（Dào Jiǒng），俗姓馬，扶風人。初出家，為道懿（Dào Yì）弟子。道懿（Dào Yì）病，嘗遣道冏（Dào Jiǒng）等四人至河南霍山采鐘乳。入穴數里，跨木渡水，三人溺死，炬火又滅。道冏（Dào Jiǒng）判無濟理。道冏（Dào Jiǒng）素誦《法華經》，惟憑此業，又存念觀音（Guān Yīn），有頃，見一光如螢火，追之不及，遂得出穴。於是進修禪業，節行彌新。后與同學人南遊上京，觀矚風化。夜乘冰渡河，中道冰破，三人沒死。道冏（Dào Jiǒng）又歸誠觀音（Guān Yīn），乃覺腳下如有一物，復見赤光在前，即乘光而至岸矣。

邵信（Shào Xìn）

邵信（Shào Xìn），吳興人，甚奉法。遇傷寒病，無人敢看，乃悲泣念觀音（Guān Yīn）。忽見一僧來，云是杯渡（Bēi Dù）弟子，語云：『勿憂，家師尋來相看。』答云：『渡師已死，何容得來？』道人云：『來複何難？』便衣帶頭出一合許散，與服之，病即瘥。

（右五條，出《梁高僧傳》（Liáng Gāo Sēng Zhuàn））

張興（Zhāng Xīng）

張興（Zhāng Xīng）者，新興人也，頗信佛法。嘗從沙門僧融（Sēng Róng）、曇翼（Tán Yì），時受八戒。張興（Zhāng Xīng）嘗為劫所引，夫得走逃，妻坐繫獄，掠笞積日。時縣失火，囚于路側。僧融（Sēng Róng）、曇翼（Tán Yì）同行，經過囚邊，妻驚呼：『阇黎何以賜救？』僧融（Sēng Róng）曰：『貧道力弱，如何相救？』

【English Translation】 English version: Bu Bu. Hong said, 'I thought I would surely die.' The image said, 'Do not worry.' He saw that the image's chest was about a square foot in size, with the color of copper, scorched and bubbling. When the execution was about to take place, the military advisor of the prefecture supervised the killing, but the ox ran away and the cart broke, so another date was set. Subsequently, an order came from Pengcheng saying, 'Those who have not killed the monk Hong may be pardoned.' Thus, he was spared and allowed to return. When the mold was opened, it was seen that the image's chest indeed had scorched and bubbling marks.

釋道冏 (Shì Dào Jiǒng)

Daojiong (Dào Jiǒng), whose lay surname was Ma, was a native of Fufeng. He initially left home to become a monk and was a disciple of Daoyi (Dào Yì). When Daoyi (Dào Yì) was ill, he once sent Daojiong (Dào Jiǒng) and three others to Mount Huo in Henan to collect stalactites. They entered a cave several miles deep, crossed water on logs, and three of them drowned. The torch also went out. Daojiong (Dào Jiǒng) judged that there was no hope of rescue. Daojiong (Dào Jiǒng) usually recited the Lotus Sutra and relied solely on this practice. He also kept in mind Avalokitesvara (Guān Yīn). After a while, he saw a light like a firefly, but he could not catch up with it and thus managed to get out of the cave. Thereupon, he advanced in the practice of Chan and his conduct became even more virtuous. Later, he traveled south to the capital with his fellow students to observe the customs. One night, they crossed the river on ice, but the ice broke in the middle and three of them drowned. Daojiong (Dào Jiǒng) again turned to Avalokitesvara (Guān Yīn) with sincerity and then felt something under his feet. He also saw a red light in front of him and immediately rode the light to the shore.

Shao Xin (Shào Xìn)

Shao Xin (Shào Xìn), a native of Wuxing, was very devoted to the Dharma. He contracted typhoid fever, and no one dared to look after him. He wept and recited the name of Avalokitesvara (Guān Yīn). Suddenly, he saw a monk come, who said he was a disciple of Beidu (Bēi Dù). He said, 'Do not worry, my teacher will come to see you soon.' Shao Xin (Shào Xìn) replied, 'Master Du is already dead, how can he come?' The monk said, 'What difficulty is there in coming?' He then took out a small amount of powder from his belt and gave it to Shao Xin (Shào Xìn) to take. His illness was immediately cured.

(The above five entries are from the Biographies of Eminent Monks of the Liang Dynasty (Liáng Gāo Sēng Zhuàn))

Zhang Xing (Zhāng Xīng)

Zhang Xing (Zhāng Xīng) was a native of Xinxing and quite believed in Buddhism. He once received the eight precepts from the monks Seng Rong (Sēng Róng) and Tan Yi (Tán Yì). Zhang Xing (Zhāng Xīng) was once abducted by robbers, and his husband managed to escape, but his wife was imprisoned and flogged for days. At that time, the county was on fire, and she was imprisoned by the roadside. Seng Rong (Sēng Róng) and Tan Yi (Tán Yì) were traveling together and passed by the prison. The wife cried out in surprise, 'Dharma masters, how can you grant me salvation?' Seng Rong (Sēng Róng) said, 'This poor monk is weak, how can I save you?'

。惟宜勤念觀世音。庶獲免耳。妻便晝夜祈念。經十許日。于夜夢一沙門。以腳蹈之曰。咄咄可起。妻即驚起。鉗鎖桎梏。忽然俱解。便走趣戶。戶時猶閉。警防殊嚴。既無由出。慮有覺者。乃還著械。尋復得眠。又夢向沙門曰。戶已開矣。妻覺而馳出。防守者並已惛睡。妻安步而去。時夜甚暗。行可數里。卒值一人。妻懼躄地。已而相訊。乃其夫也。相扶悲喜。夜投僧翼。遂得免之。時元嘉初也。(僧融。高僧傳作道融。)

王琰

琰年稚。在交址。彼土有賢法師者。道德僧也。見授五戒。以觀世音金像一軀。見與供養。形制異今。又非甚古。琰奉以還都。時年在齠齔。與二弟常盡勤至。專精不倦。后治改弊廬。無屋安設。寄京師南澗寺中。於時百姓競鑄錢。亦有盜毀金像。以充鑄者。時像在寺。已經數月。琰晝寢。夢像立於坐隅。意甚異之。時日已暮。即馳迎還。其夕。南澗十餘軀像。悉遇盜亡。其後久之。像于曛暮間。放光顯照。三尺許地。金輝秀起。煥然奪目。琰兄弟及僕役同睹者十餘人。時宋大明七年秋也。

伏萬壽

伏萬壽。平昌人也。元嘉十九年。在廣陵為衛府行參軍。假訖返州。四更初過江。始濟之時。長波安流。中江而風起如箭。時又極暗。莫知所向。萬壽先奉法勤至。

【現代漢語翻譯】現代漢語譯本只宜勤懇地念誦觀世音菩薩（Avalokiteśvara，佛教菩薩，象徵慈悲），或許可以免除災禍。妻子便日夜祈念。過了十多天，在夜裡夢見一位沙門（Śrāmaṇa，佛教出家修行者），用腳踩著她說：『咄咄，可以起來了。』妻子隨即驚醒，身上的鉗鎖和腳鐐忽然全部解開。便跑向門口，當時門還關著，警衛防守非常嚴密，沒有辦法出去，擔心有人發覺，於是又重新戴上刑具，隨即又睡著了。又夢見之前的沙門說：『門已經開了。』妻子醒來后跑出去，防守的人都已經昏睡。妻子安然地走開。當時夜色很暗，走了幾里路，突然遇到一個。害怕得癱倒在地。之後互相詢問，原來是她的丈夫。互相攙扶著，悲喜交加，當夜投奔僧人，得以逃脫。當時是元嘉（424-453）初年。（《高僧傳》中記載僧融為道融。）

王琰

王琰年幼時，在交址（今越南北部）。當地有一位賢法師（Kalyāṇa-mitra，善知識），是一位有道德的僧人。為他授了五戒（Pañca-śīla，佛教基本戒律），並贈送了一尊觀世音（Avalokiteśvara）金像，讓他供養。這尊金像的形制與現在的不同，也不是非常古老。王琰帶著金像回到都城，當時年紀還小，與兩個弟弟常常盡心盡力，專心不懈。後來修繕破舊的房屋，沒有地方安放金像，便寄放在京師的南澗寺中。當時百姓爭相鑄錢，也有盜賊毀壞金像，用來充當鑄錢的材料。當時金像在寺中，已經有幾個月了。王琰白天睡覺，夢見金像立在座位旁邊，心裡覺得非常奇怪。當時天色已晚，立即趕去迎回金像。當晚，南澗寺的十幾尊佛像，全部被盜走了。之後過了很久，金像在黃昏時分，放出光芒，照亮了三尺左右的地方，金色的光輝秀麗地升起，光彩奪目。王琰兄弟和僕役一同看到的有十幾人。當時是宋大明七年（463）秋天。

伏萬壽

伏萬壽，平昌人。元嘉十九年（442），在廣陵擔任衛府行參軍。休假結束后返回州里，四更天初過江。剛開始渡江時，長長的波浪平穩地流動，到了江中心，風像箭一樣猛烈地刮起來。當時又非常黑暗，不知道方向。伏萬壽先前信奉佛法，非常勤懇。

【English Translation】 English version It is only appropriate to diligently recite the name of Avalokiteśvara (Buddhist bodhisattva embodying compassion), perhaps one can be spared from misfortune. The wife then prayed day and night. After ten-odd days, she dreamt at night of a Śrāmaṇa (Buddhist ascetic) who stepped on her foot and said, 'Tsk, tsk, you can get up.' The wife then awoke with a start, and the shackles and fetters on her body suddenly all came undone. She then ran towards the door, but the door was still closed at the time, and the guards were very strict, so there was no way to get out. Fearing that someone would notice, she then put the restraints back on, and then fell asleep again. She then dreamt again of the previous Śrāmaṇa saying, 'The door is already open.' The wife awoke and ran out, and the guards were all fast asleep. The wife walked away peacefully. At that time, the night was very dark, and after walking for several li (Chinese unit of distance), she suddenly encountered a . * was so frightened that he collapsed to the ground. After questioning each other, it turned out to be her husband. Supporting each other, they were filled with sorrow and joy, and that night they sought refuge with a monk, and were able to escape. This was at the beginning of the Yuanjia era (424-453). (The Biographies of Eminent Monks* records that Seng Rong was Dao Rong.)

Wang Yan

When Wang Yan was young, he was in Jiaozhi (present-day northern Vietnam). There was a virtuous Dharma master (Kalyāṇa-mitra, spiritual friend) there, a monk of morality. He gave him the Five Precepts (Pañca-śīla, basic Buddhist precepts) and presented him with a golden statue of Avalokiteśvara (Buddhist bodhisattva embodying compassion), for him to make offerings to. The shape and form of this statue was different from those of today, and it was not very ancient. Wang Yan took the statue back to the capital, and at that time he was still young, and he and his two younger brothers were always diligent and devoted, focused and tireless. Later, when repairing their dilapidated house, there was no place to put the statue, so they placed it temporarily in the Nanjian Temple in the capital. At that time, the people were competing to cast coins, and there were also thieves who destroyed golden statues to use as materials for casting coins. At that time, the statue had been in the temple for several months. Wang Yan was sleeping during the day, and dreamt that the statue was standing next to the seat, and he felt very strange. At that time, it was already late, and he immediately went to retrieve the statue. That night, more than ten Buddhist statues in Nanjian Temple were all stolen. After a long time, the statue emitted light in the twilight, illuminating an area of about three chi (Chinese unit of length), and the golden radiance rose beautifully, dazzling to the eye. Wang Yan's brothers and servants, more than ten people in total, saw it together. This was in the autumn of the seventh year of the Daming era of the Song dynasty (463).

Fu Wanshou

Fu Wanshou was a native of Pingchang. In the nineteenth year of the Yuanjia era (442), he was serving as a military advisor in the Weifu (Guard Mansion) in Guangling. After his leave, he returned to the state, crossing the river at the beginning of the fourth watch. When he first started crossing the river, the long waves flowed smoothly, but in the middle of the river, the wind rose like an arrow. At that time, it was also extremely dark, and he did not know which direction to go. Fu Wanshou had previously believed in the Dharma diligently.

惟一心歸命觀世音。念無間息。俄爾與船中數人。同睹北岸有光。狀如村火。相與喜曰。此必是歐陽火也。回舳趣之。未旦而至。問彼人。皆云昨夜無然火者。方悟神力。至設齋會。

顧邁

顧邁。吳郡人也。奉法甚謹。元嘉十九年。自都還廣陵。發石頭城。便逆湖朔。風至橫決。風勢未弭。而舟人務進。既至中江。波浪方壯。邁單船孤征。憂危無計。誦觀世音經。得十許遍。風勢漸歇。浪亦稍小。既而中流。屢聞奇香。芬馥不歇。邁心獨嘉。故堅誦不輟。遂以安濟。

釋慧和

釋慧和者。京師眾造寺僧也。宋義嘉難。和猶為白衣。隸劉胡部下。胡嘗遣將士數十人。值諜東下。和亦預行。行至鵲渚。而值臺軍西上。諜眾離散。各逃草澤。和乃褶衣提籃負擔。若類田人。時諸遊軍。捕此散諜。視和色。疑而問之。和對答謬略。因被笞掠。軍將見斬。和自散走。恒念觀世音經。至將斬時。祈懇彌至。既而軍人揮刃屢跌。三舉三折。並驚而釋之。和於是出家。遂成精業。

韓徽

韓徽者。未詳何許人也。居於支江。其叔被系。累及於徽。俱閉郡獄。鐵木貫體。鉗梏甚嚴。徽惶迫無計。待死而已。徽本嘗事佛。頗[言*奉]誦觀世音經。於是晝夜誦經。至數百遍方晝。而鎖忽自鳴。若燒

【現代漢語翻譯】現代漢語譯本一心一意地歸命觀世音菩薩（Avalokiteśvara）。不停地念誦。不久，與船中的幾個人一同看到北岸有光亮，形狀像村莊里的火光。他們互相高興地說：『這一定是歐陽家的火光。』於是調轉船頭駛向那裡。不到天亮就到了。問那裡的人，都說昨夜沒有起火。這才明白是神力顯現。於是設定齋會，供養神佛。

顧邁

顧邁，是吳郡人。信奉佛法非常虔誠。元嘉十九年（442年），他從都城返回廣陵，從石頭城出發，正遇上湖朔的逆風。風勢猛烈，船幾乎要被吹翻。風勢還沒有減弱，船伕卻堅持前進。到達江中心時，波浪洶涌澎湃。顧邁獨自乘船，孤立無援，憂慮恐懼，無計可施。於是誦唸觀世音經，唸了十多遍，風勢漸漸減弱，浪也漸漸變小。不久到了江中心，多次聞到奇異的香味，芬芳濃郁，持續不斷。顧邁心中非常高興，所以堅持誦經不停。最終平安渡過江。

釋慧和

釋慧和，是京城眾造寺的僧人。宋義嘉之亂時，慧和還是平民，隸屬於劉胡的部下。劉胡曾經派遣將士數十人，偵察敵情向東進發，慧和也一同前往。到達鵲渚時，正遇上朝廷軍隊向西進發，偵察的士兵們四處逃散，各自躲藏在草澤中。慧和於是捲起衣服，提著籃子，肩上扛著東西，裝扮成農民的樣子。當時各路遊擊軍隊，正在抓捕這些逃散的偵察兵。看到慧和的神色，懷疑他，就詢問他。慧和回答含糊不清，於是被鞭打拷掠。軍將要將他斬首。慧和自從逃散后，一直唸誦觀世音經，到將要被斬首時，祈求更加懇切。等到軍人揮刀砍他時，刀多次掉落。三次舉刀，三次折斷。軍人都感到驚異，於是釋放了他。慧和於是出家，最終成為精進修行的僧人。

韓徽

韓徽，不知道是哪裡人。居住在支江。他的叔叔被拘禁，牽連到韓徽，一同被關在郡里的監獄中。鐵木穿透身體，刑具非常嚴厲。韓徽惶恐不安，無計可施，只能等待死亡。韓徽原本曾經信奉佛教，經常誦讀觀世音經。於是晝夜不停地誦經，唸到數百遍時，到了白天，鎖忽然自己發出聲響，好像被燒過一樣。

【English Translation】 English version Wholeheartedly I take refuge in Avalokiteśvara (Guanshiyin Pusa). Reciting without interruption. Soon, together with several people in the boat, we saw a light on the north shore, shaped like a village fire. We rejoiced together, saying, 'This must be the fire of the Ouyang family.' We turned the boat towards it. We arrived before dawn. We asked the people there, and they all said that there was no fire last night. Only then did we realize it was divine power. So we set up a vegetarian feast to make offerings.

Gu Mai

Gu Mai was a native of Wu Commandery. He was very devout in his adherence to the Dharma. In the nineteenth year of Yuanjia (442 AD), he returned to Guangling from the capital. Setting out from Stone City, he encountered a headwind from the lake. The wind was so strong that the boat was almost overturned. The wind had not subsided, but the boatmen insisted on proceeding. When they reached the middle of the river, the waves were raging. Gu Mai was alone in his boat, isolated and helpless, worried and fearful, with no way out. So he recited the Avalokiteśvara Sutra. After reciting it more than ten times, the wind gradually subsided, and the waves gradually became smaller. Soon after reaching the middle of the river, he repeatedly smelled a strange fragrance, fragrant and rich, continuously. Gu Mai was very happy in his heart, so he insisted on reciting the sutra without stopping. Finally, he crossed the river safely.

Shi Huihe

Shi Huihe was a monk of Zhongzao Temple in the capital. During the rebellion of Yijia in the Song Dynasty, Huihe was still a layman, belonging to the subordinates of Liu Hu. Liu Hu once sent dozens of soldiers to scout the enemy's situation eastward, and Huihe went with them. When they reached Quezhu, they encountered the imperial army marching westward. The scouting soldiers scattered and hid in the marshes. Huihe then rolled up his clothes, carried a basket, and carried things on his shoulders, disguised as a farmer. At that time, various guerrilla armies were arresting these scattered scouts. Seeing Huihe's expression, they suspected him and questioned him. Huihe's answers were vague, so he was whipped and tortured. The military commander was about to behead him. Since Huihe had fled, he had been reciting the Avalokiteśvara Sutra. When he was about to be beheaded, he prayed even more earnestly. When the soldier swung his knife to chop him, the knife fell many times. Three times he raised the knife, and three times it broke. The soldiers were all surprised, so they released him. Huihe then became a monk and eventually became a diligent practitioner.

Han Hui

Han Hui, it is not known where he was from. He lived in Zhijiang. His uncle was imprisoned, and Han Hui was implicated, and they were imprisoned together in the county prison. Iron and wood pierced his body, and the instruments of torture were very severe. Han Hui was panicked and helpless, and could only wait for death. Han Hui had originally believed in Buddhism and often recited the Avalokiteśvara Sutra. So he recited the sutra day and night. After reciting it hundreds of times, when it was daytime, the lock suddenly made a sound by itself, as if it had been burned.

炮石瓦爆咤之聲。已而視之。其鎖自解。徽懼獄司謂其解截。遽呼告之。吏雖驚異。而猶更釘鍱。徽如常誦經。又經一日。鎖復鳴解。狀如初時。吏乃具告本官。官取鎖詳視。服其通感。即免釋之。徽今尚在。勤業殊至。

彭子喬

彭子喬者。益陽縣人也。任本郡主簿事。太子沈文龍。建元元年。以喬罪故盛怒。防械甚急。必欲殺之。子喬憂懼。無復余計。惟至誠誦觀世音經。至百餘遍。疲而晝寢。時同系者有十許人。亦俱睡臥。有湘西縣吏杜道䇿。亦繫在獄。乍寐未熟。忽見雙白鶴。集子喬屏風上。有頃。一鶴下至子喬邊。時復覺如美麗人形。而已。道䇿起見子喬雙械脫在腳外。而械雍猶在焉。道䇿驚視始畢。子喬亦寤。共視械咨嗟。問子喬。有所夢否。喬曰。不夢。道䇿如向所見說之。子喬雖知。尚慮獄家疑其欲叛。乃解脫械雍。更著。經四．五日。而蒙釋放。琰族兄璉。親識子喬及道䇿。聞二人說。皆同如此。

邢懷明

邢懷明。河間人。宋大將軍參軍。隨南郡太守朱循之北伐。俱見陷。于伺候間。俱得遁歸。夜行晝伏。已經三日。猶懼追捕。乃遣人前覘虜。候既數日不還。一夕將雨陰暗。所遣人忽至。驚曰。向遙見火光甚明。故來投之。那得至而反暗。循等怪愕。懷明先奉法。自征

【現代漢語翻譯】現代漢語譯本炮石瓦片爆裂的聲音。不久去看，鎖自己開了。徽害怕監獄官吏認為是他弄斷的，趕緊告訴他們。官吏雖然驚異，但還是重新釘牢加固。徽像往常一樣誦經。又過了一天，鎖再次發出聲響並解開，情況和上次一樣。官吏於是把情況詳細報告給本官。本官取來鎖仔細察看，佩服他的誠心感動了神靈，就釋放了他。徽現在還活著，勤奮修行非常精進。

彭子喬

彭子喬是益陽縣人。擔任本郡主簿的職務。太子沈文龍在建元元年（479年），因為彭子喬的罪過而大怒，防範和械具非常嚴密，一定要殺了他。彭子喬憂愁恐懼，沒有其他辦法，只有至誠地誦唸觀世音經，唸了一百多遍。疲憊而白天睡著了。當時一同被關押的有十多個人，也都睡著了。有個湘西縣的獄吏叫杜道䇿，也被關在監獄裡。剛睡著還沒睡熟，忽然看見兩隻白鶴，落在彭子喬的屏風上。過了一會兒，一隻鶴下到彭子喬身邊，時而感覺像是美麗的人形。杜道䇿起身看見彭子喬的雙重刑具脫落在腳外，而械雍（頸手枷）還在。杜道䇿驚訝地看完后，彭子喬也醒了。一起察看刑具，感嘆驚異。杜道䇿問彭子喬，做了什麼夢沒有。彭子喬說，沒有做夢。杜道䇿就把剛才所見到的情景告訴了他。彭子喬雖然知道了，但還是擔心獄卒懷疑他想要叛逃，於是把解脫的刑具又重新戴上。過了四五天，就被釋放了。琰的族兄璉，和彭子喬及杜道䇿相識，聽他們兩人說，都和這件事一樣。

邢懷明

邢懷明是河間人。擔任宋朝大將軍的參軍。跟隨南郡太守朱循之北伐，都被敵人俘虜。在伺機等候的間隙，都得以逃脫返回。晚上趕路白天隱藏，已經過了三天。仍然害怕被追捕，於是派人前去偵察敵情。偵察的人過了幾天沒有回來。一天晚上將要下雨，天色陰暗，所派的人忽然回來了，驚恐地說，剛才遠遠看見火光非常明亮，所以來投奔，怎麼到了這裡反而變暗了。朱循之等人感到奇怪愕然。邢懷明一向信奉佛法，自從出征

【English Translation】 English version The sound of exploding stones and tiles was heard. After a while, they looked and saw that the lock had opened by itself. Hui was afraid that the prison officials would think he had broken it, so he quickly told them. Although the officials were surprised, they re-nailed and reinforced it. Hui continued to recite the scriptures as usual. After another day, the lock rang and opened again, just like the first time. The officials then reported the situation in detail to the superior officer. The officer took the lock and examined it carefully, admiring his sincerity that moved the spirits, and released him. Hui is still alive, and his diligent practice is very advanced.

Peng Ziqiao

Peng Ziqiao was a native of Yiyang County. He served as the chief clerk of the local commandery. Crown Prince Shen Wenlong, in the first year of Jian Yuan (479 AD), was furious because of Peng Ziqiao's crime, and the precautions and restraints were very strict, determined to kill him. Peng Ziqiao was worried and fearful, with no other recourse, only sincerely reciting the Guanshiyin Sutra, reciting it more than a hundred times. Exhausted, he fell asleep during the day. At that time, there were more than ten people imprisoned together, and they were all asleep. There was a prison officer from Xiangxi County named Du Daoce, who was also imprisoned. He had just fallen asleep and was not yet soundly asleep when he suddenly saw two white cranes landing on Peng Ziqiao's screen. After a while, one of the cranes descended to Peng Ziqiao's side, and at times it felt like a beautiful human form. Du Daoce got up and saw that Peng Ziqiao's double shackles had fallen off his feet, but the cangue (a wooden device fastened around the neck and hands) was still there. Du Daoce was surprised after seeing this, and Peng Ziqiao also woke up. Together they examined the shackles, marveling and wondering. Du Daoce asked Peng Ziqiao if he had had any dreams. Peng Ziqiao said he had not. Du Daoce then told him what he had just seen. Although Peng Ziqiao knew, he was still worried that the jailers would suspect him of wanting to rebel, so he put the freed shackles back on. After four or five days, he was released. Yan's cousin Lian, who knew Peng Ziqiao and Du Daoce, heard them both say that it was all the same as this event.

Xing Huaiming

Xing Huaiming was a native of Hejian. He served as a military advisor to the Great General of the Song Dynasty. He followed Zhu Xunzhi, the governor of Nan Commandery, on a northern expedition, and they were both captured by the enemy. In the gaps between waiting for an opportunity, they both managed to escape and return. They traveled at night and hid during the day, and three days had passed. Still afraid of being pursued, they sent someone ahead to scout the enemy's situation. The scout did not return for several days. One night, it was about to rain and the sky was dark, when the scout suddenly returned, terrified, saying, 'I saw a very bright light from afar, so I came to seek refuge, but how is it that it has become dark here?' Zhu Xunzhi and the others were surprised and astonished. Xing Huaiming had always believed in Buddhism, ever since the expedition

后。頭上恒戴觀世音經。轉讀不廢。爾夕亦正闇誦。咸疑是經神力。於是常共祈心。遂以得免。

王球

王球。字叔達。太原人也。為涪陵太守。以元嘉九年。于郡失守。繫在刑獄中。百餘人並多飢餓。球每食皆分施之。球先精進。既在囹圄。用心尤至。日自持齋。至心念觀世音。夜夢升高座。見一沙門以一卷經與之。題云光明安行品。並諸菩薩名。球得而披讀。忘第一菩薩名。第二觀世音。第三大勢至。又見一車輪。沙門曰。此五道輪也。既覺。鎖皆斷脫。球心知神力。彌增專到。經三日。而被原宥。

卞悅之

卞悅之。濟陰人也。作朝請。居在潮溝。行年五十。未有子息。婦為取妾。復積載不孕。將祈求繼嗣。千遍轉觀世音經。其數垂竟。妾便有娠。遂生一男。元嘉十八年己丑歲云云。

竺惠慶

竺惠慶。廣陵人也。元嘉十二年。荊揚大水。川陵如一。惠慶將入廬山。船既小而暴風忽起。飄飏中江。風疾浪涌。慶正心端念。誦觀世音經。洲際之人。望見其船迎飆截流。如有數十人牽挽之者。逕到上岸。一舫全濟。

(右十一條。出冥祥記。此記一部共十卷。乃宋王琰撰。)

尼僧端

僧端。廣陵人也。門世奉佛。姊妹篤信。誓願出家。終不聘彩。而母兄

【現代漢語翻譯】現代漢語譯本：後來，（他）頭上一直戴著《觀世音經》，不停地誦讀。那天晚上也正在暗中誦讀。大家都認為是經書的神力。於是經常一起虔誠祈禱，因此得以倖免於難。

王球

王球，字叔達，是太原人。擔任涪陵太守。在元嘉九年（432年），因為郡城失守而被關在監獄裡。一百多人大多飢餓。王球每次吃飯都分給他們。王球先前就很精進修行，被關在監獄裡后，更加用心。每天自己持齋，至誠唸誦觀世音菩薩的名號。晚上夢見自己升到高座上，看見一位沙門（和尚）給他一卷經書，題名為《光明安行品》，以及諸位菩薩的名號。王球得到經書後就打開誦讀，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：『這是五道輪迴之輪。』醒來后，所有的鎖都斷開了。王球心裡知道是神力所致，更加專心致志。過了三天，就被赦免了。

卞悅之

卞悅之，是濟陰人。擔任朝請（官職）。住在潮溝。年齡五十歲，還沒有兒子。妻子為他娶了妾，但多年也沒有懷孕。將要祈求後嗣，唸誦《觀世音經》一千遍。次數將要結束時，妾就懷孕了，於是生了一個男孩。元嘉十八年（441年）己丑年等等。

竺惠慶

竺惠慶，是廣陵人。元嘉十二年（435年），荊州、揚州發生大水，河流山陵都連成一片。惠慶將要前往廬山，船很小，突然颳起暴風。船在江中飄蕩。風大浪急，惠慶正心誠意地念誦《觀世音經》。洲上的人，望見他的船迎著狂風逆流而上，好像有幾十個人牽拉它一樣，直接到達岸邊。一船人都安全渡過。

（以上十一條，出自《冥祥記》。這部書一共十卷，是宋朝王琰撰寫的。）

尼僧端

僧端，是廣陵人。家門世代信奉佛教，姐妹們都非常虔誠，發誓出家，終身不嫁。但是母親和哥哥

【English Translation】 English version: Afterwards, he constantly wore the Avalokiteśvara Sūtra on his head and recited it without ceasing. That evening, he was also reciting it silently. Everyone suspected it was the divine power of the scripture. Therefore, they often prayed sincerely together, and thus were able to escape the disaster.

Wang Qiu

Wang Qiu, styled Shuda, was a native of Taiyuan. He served as the Prefect of Fuling. In the ninth year of Yuanjia (432 CE), he was imprisoned due to the loss of the city. More than a hundred people were mostly hungry. Wang Qiu always shared his food with them. Wang Qiu had been diligent in his practice before, and being in prison, he was even more diligent. He fasted daily and sincerely recited the name of Avalokiteśvara (Guān Shì Yīn). At night, he dreamed of ascending to a high seat and saw a śramaṇa (monk) giving him a scroll of scripture, titled Light and Peaceful Conduct Chapter, 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, and the third was Mahāsthāmaprāpta. He also saw a wheel, and the śramaṇa said, 'This is the wheel of the five paths of reincarnation.' Upon waking up, all the locks were broken. Wang Qiu knew in his heart that it was due to divine power and became even more devoted. After three days, he was pardoned.

Bian Yuezhi

Bian Yuezhi, was a native of Jiyin. He served as a chaoqing (official title). He lived in Chaogou. At the age of fifty, he had no children. His wife took a concubine for him, but she remained barren for many years. They were about to pray for descendants and recite the Avalokiteśvara Sūtra a thousand times. As the count was nearing completion, the concubine became pregnant and gave birth to a son. It was the year jichou, the eighteenth year of Yuanjia (441 CE), and so on.

Zhu Huiqing

Zhu Huiqing, was a native of Guangling. In the twelfth year of Yuanjia (435 CE), there was a great flood in Jingzhou and Yangzhou, and the rivers and mountains were all connected. Huiqing was about to go to Mount Lu. The boat was small, and suddenly a violent wind arose. The boat drifted in the middle of the river. The wind was strong and the waves were high. Huiqing recited the Avalokiteśvara Sūtra with a sincere and focused mind. People on the shore saw his boat facing the wind and going against the current, as if dozens of people were pulling it, and it went directly to the shore. The entire boat was saved.

(The above eleven entries are from Records of Mysterious Retribution. This book consists of ten volumes and was written by Wang Yan of the Song Dynasty.)

Nun Sengduan

Sengduan, was a native of Guangling. Her family had been devoted to Buddhism for generations, and her sisters were very devout. They vowed to become nuns and never marry. But her mother and elder brother

已許富室。臨迎之三晝宵。誦觀世音經。雨淚稽顙。晝夜不休。過三日後。于禮拜中。見佛像語云。汝婿命盡。汝但精勤。勿懷憂念。明日其婿為牛所觸亡也。因得出家。堅持禁戒。誦大涅槃經。五日一遍。元嘉十年。南遊上國。住永安寺。綱紀眾務。均愛等接。大小悅服。久而彌敬。年七十餘。元嘉二十五年卒。

尼玄藻

玄藻。本姓路。吳郡人也。安荀之女。藻年十餘。身嬰重疾。良藥必進。日增無損。時太玄臺寺釋法濟。語安荀曰。恐此病由業。非醫所消。貧道按佛經云。若履危苦。能歸依三寶。懺悔求愿者。皆獲甄濟。君能與女洗滌塵穢。專心一向。當得痊癒。安荀然之。即于宅內。設觀世音像。齋澡心潔。扶疾稽顙。專念相續。經七日。初夜忽見金像。高尺許。三摩其身。從首至足。即覺。沉疴豁然消愈。既靈驗在躬。遂求出家。精勤匪懈。誦法華經。菜食長齋。三十七載。常翹心注想。愿生兜率。宋元嘉十六年出都造經。寂然而終。

(右二條。出尼傳)

釋法顯

釋法顯。姓龔。平陽武陽人。常慨經律舛闕。志勵尋求。以晉隆安三年。與同學慧景等。發自長安。西度流沙。歷諸危險。至天竺國。獲諸經律。附商人大舶。循海而還。舶有二百許人。值黑風。水將入舶。眾

【現代漢語翻譯】現代漢語譯本：她已經許配給了一個富人。在迎接婚禮前的三天三夜裡，她誦讀《觀世音經》，含淚叩拜，日夜不停。過了三天後，她在禮拜中，看見佛像對她說：『你的丈夫壽命已盡，你只需精進勤勉，不必憂慮。』第二天，她的丈夫被牛觸碰而死。因此她得以出家，堅持戒律，誦讀《大涅槃經》，每五天一遍。元嘉十年（433年），她南遊到上國（指建康，今南京），住在永安寺，管理寺院事務，平等慈愛地對待所有人，無論大小都心悅誠服，時間久了更加敬重她。七十多歲時，元嘉二十五年（448年）去世。

尼姑玄藻

玄藻，原本姓路，是吳郡人，安荀的女兒。玄藻十多歲時，身患重病，各種良藥都嘗試了，病情卻日益加重。當時太玄臺寺的釋法濟對安荀說：『恐怕這病是由業障引起的，不是醫藥可以消除的。貧僧根據佛經所說，如果身處危難困苦，能夠歸依三寶（佛、法、僧），懺悔祈願，都能得到救濟。您如果能讓女兒洗去塵垢，專心致志，應當可以痊癒。』安荀聽從了他的建議，就在家中設定了觀世音像，齋戒沐浴，內心潔凈，扶著病體叩拜，專心念誦佛號，持續了七天。第一個夜晚，忽然看見一尊金像，高約一尺，三次摩挲她的身體，從頭到腳，她立刻感覺沉疴痊癒。既然親身經歷瞭如此靈驗的事情，於是她就請求出家，精進勤勉，從不懈怠，誦讀《法華經》，長期吃素，三十七年。她常常虔誠地想著，希望往生兜率天（彌勒菩薩的凈土）。宋元嘉十六年（439年），她離開都城去造經，安詳地去世了。

（以上兩條，出自《尼傳》）

釋法顯

釋法顯，姓龔，是平陽武陽人。他常常慨嘆經律存在缺失，立志尋求完善。在晉隆安三年（399年），與同學慧景等人，從長安出發，向西穿越流沙，經歷了各種危險，到達天竺國（印度）。在那裡獲得了各種經律，搭乘商人的大船，沿著海路返回。船上有二百多人，遇到了黑風，海水將要涌入船艙。

【English Translation】 English version: She had been betrothed to a wealthy man. For three days and nights before the wedding, she recited the Guanshiyin Sutra, weeping and prostrating, day and night without rest. After three days, during worship, she saw a Buddha image speak to her, saying, 'Your husband's life is exhausted. You only need to be diligent and do not worry.' The next day, her husband was killed by a bull. Because of this, she was able to become a nun, uphold the precepts, and recite the Mahaparinirvana Sutra once every five days. In the tenth year of Yuanjia (433 AD), she traveled south to the upper country (referring to Jiankang, present-day Nanjing), resided in Yong'an Temple, managed the temple affairs, and treated everyone with equal love and kindness. Everyone, both high and low, were pleased and submitted to her, and over time, they respected her even more. She passed away at the age of seventy-plus in the twenty-fifth year of Yuanjia (448 AD).

Nun Xuanzao

Xuanzao, originally surnamed Lu, was a native of Wujun, the daughter of An Xun. When Xuanzao was in her teens, she suffered from a serious illness. Although good medicine was administered, it only worsened her condition. At that time, the monk Shifa Ji of Tai Xuan Tai Temple said to An Xun, 'I fear this illness is caused by karma and cannot be eliminated by medicine. According to the Buddhist scriptures, if one is in danger and suffering, and can take refuge in the Three Jewels (Buddha, Dharma, Sangha), repent and pray, they will all be saved. If you can have your daughter wash away the defilements, be single-minded, she should recover.' An Xun agreed. He immediately set up a Guanshiyin image in his home, fasted and bathed, purified his heart, supported his sick daughter to prostrate, and recited the Buddha's name continuously for seven days. On the first night, she suddenly saw a golden image, about a foot tall, caressing her body three times, from head to toe. She immediately felt that her chronic illness was completely cured. Since she had personally experienced such a miraculous event, she requested to become a nun, diligently and tirelessly, reciting the Lotus Sutra, eating vegetarian food for a long time, for thirty-seven years. She often devoutly thought, hoping to be reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva). In the sixteenth year of Song Yuanjia (439 AD), she left the capital to create scriptures and passed away peacefully.

(The above two entries are from Biographies of Nuns)

Shifa Xian

Shifa Xian, surnamed Gong, was a native of Wuyang, Pingyang. He often lamented the deficiencies in the scriptures and precepts, and was determined to seek perfection. In the third year of Jin Long'an (399 AD), he and his fellow students Huijing and others, departed from Chang'an, crossed the flowing sands westward, experienced various dangers, and arrived in India (Tianzhuguo). There he obtained various scriptures and precepts, boarded a merchant's large ship, and returned along the sea route. There were more than two hundred people on the ship, and they encountered a black wind, and seawater was about to pour into the cabin.

皆惶懼。即取雜物棄之。顯恐棄其經像。惟一心念觀世音。及歸命漢土眾僧。舶任風而去。得無傷壞。經十餘日。達耶婆提國。停五月。隨商東適廣州。(出梁高僧傳)

釋曇穎

釋曇穎。會稽人。少出家。謹于戒行。誦經十餘萬言。止長干寺。善巧宣喧。天然獨絕。穎常患癬瘡。積治不除。房內恒供養一觀世音像。晨夕禮拜。求差此疾。異時忽見一蛇。從像後緣壁上屋。須臾有一鼠子。從屋墮地。涎涶沐身。狀如已死。穎候似活。即取竹刮除涎涶。又聞蛇所吞鼠。能療瘡疾。即便取涎涶。以傅癬上。所傅既遍。鼠亦還活。信宿之間。瘡痍頓盡。方悟蛇之與鼠。皆是祈請所致。於是君王所重。名播遐邇。

魏

王玄謨

魏世祖二十七年。將軍王玄謨。北征失律。蕭斌欲誅之。沈慶之諫曰。佛貍(魏世祖小子)威鎮天下。豈玄謨所能當。殺戰將。徒自弱耳。乃止。初玄謨將見殺。夢人告曰。誦觀音經千遍可免。仍口授其經曰。觀世音。南無佛。與佛有因。與佛有緣。佛法相緣。常樂我凈。朝念觀世音。暮念觀世音。唸唸從心起。唸唸不離心。既覺。誦之不輟。忽唱停刑。后官至開府。年八十二卒。(出統紀)

釋超達

釋超達。未詳其氏。元魏中行業僧也。多學問。有知解

【現代漢語翻譯】現代漢語譯本

眾人都很惶恐害怕，立即拿出各種雜物丟棄。顯（人名）擔心丟棄經書佛像，只一心念誦觀世音菩薩的名號，並祈求漢地的眾僧保佑。船隻任憑風勢漂流而去，希望沒有損傷。經過十多天，到達耶婆提國（地名）。停留五個月后，跟隨商人向東前往廣州。釋曇穎（人名）釋曇穎（人名），會稽（地名）人。年少時出家，嚴守戒律，能背誦十幾萬字的經文。住在長干寺（寺名），擅長宣講佛法，自然流暢，無人能及。曇穎（人名）常年患有癬瘡，多次治療都無法根除。他的房內一直供養著一尊觀世音菩薩像，早晚禮拜，祈求治癒疾病。有一天，忽然看見一條蛇，從佛像後面沿著墻壁爬上屋頂。不久，有一隻老鼠從屋頂掉到地上，身上沾滿了蛇的涎液，看起來好像已經死了。曇穎（人名）觀察老鼠似乎還有氣息，就用竹片颳去它身上的涎液。又聽說蛇吞食老鼠后留下的涎液，可以治療瘡疾，便取來涎液塗抹在癬瘡上。塗抹完畢，老鼠也恢復了活力。一夜之間，癬瘡全部消失。曇穎（人名）這才明白蛇和老鼠都是祈求觀世音菩薩所感應的。於是，他受到君王的重視，名聲遠揚。魏王玄謨（人名）北魏世祖（428-451）太平真君二十七年（446），將軍王玄謨（人名）北征作戰失利，蕭斌（人名）想要殺了他。沈慶之（人名）勸諫說：『佛貍（魏世祖的小名）威震天下，難道是王玄謨（人名）所能抵擋的嗎？殺掉戰將，只會削弱自己的力量。』於是作罷。當初王玄謨（人名）將要被殺時，夢見有人告訴他說：『誦讀觀音經一千遍就可以免除死罪。』並口頭傳授給他經文說：『觀世音，南無佛，與佛有因，與佛有緣，佛法相緣，常樂我凈，朝念觀世音，暮念觀世音，唸唸從心起，唸唸不離心。』醒來后，王玄謨（人名）不停地誦讀。忽然有人喊停止行刑。後來官至開府，八十二歲去世。釋超達（人名）釋超達（人名），不清楚他的姓氏。是元魏（386-557）時期的一位修行僧人，博學多聞，很有見解。

【English Translation】 English version

Everyone was fearful and apprehensive, and immediately took out various miscellaneous items and discarded them. Xian (person's name) was afraid of discarding the scriptures and Buddha statues, so he single-mindedly recited the name of Avalokitesvara Bodhisattva and prayed for the protection of the monks in Han China. The ship drifted with the wind, hoping it would not be damaged. After more than ten days, they arrived at the country of Yavadvipa (place name). After staying for five months, they followed merchants eastward to Guangzhou. 釋曇穎 (Shì Tán Yǐng) (person's name) 釋曇穎 (Shì Tán Yǐng) (person's name) was from Kuaiji (place name). He became a monk at a young age, strictly observing the precepts, and could recite more than one hundred thousand words of scriptures. He lived in Changgan Temple (temple name), and was skilled at expounding the Dharma, naturally fluent and unmatched. 釋曇穎 (Shì Tán Yǐng) (person's name) suffered from tinea for many years, and repeated treatments failed to eradicate it. He always kept an image of Avalokitesvara Bodhisattva in his room, and worshiped it morning and evening, praying for a cure. One day, he suddenly saw a snake climbing from behind the Buddha statue along the wall to the roof. Soon, a mouse fell from the roof to the ground, covered in snake saliva, looking as if it were dead. 釋曇穎 (Shì Tán Yǐng) (person's name) observed that the mouse seemed to still have breath, so he used a bamboo scraper to remove the saliva from its body. He also heard that the saliva left behind after a snake swallowed a mouse could cure sores, so he took the saliva and applied it to the tinea. After the application was completed, the mouse also regained its vitality. Overnight, the tinea disappeared completely. 釋曇穎 (Shì Tán Yǐng) (person's name) then realized that the snake and the mouse were both responses to his prayers to Avalokitesvara Bodhisattva. As a result, he was valued by the king, and his reputation spread far and wide. Wei 王玄謨 (Wáng Xuánmó) (person's name) In the twenty-seventh year (446) of the reign of Emperor Taiwu (428-451) of the Northern Wei Dynasty, the general 王玄謨 (Wáng Xuánmó) (person's name) was defeated in the northern expedition, and 蕭斌 (Xiāo Bīn) (person's name) wanted to kill him. 沈慶之 (Shěn Qìngzhī) (person's name) advised, '佛貍 (Fó Lí) (Emperor Taiwu's nickname) is mighty and shakes the world, how can 王玄謨 (Wáng Xuánmó) (person's name) resist him? Killing generals will only weaken our own strength.' So he stopped. Initially, when 王玄謨 (Wáng Xuánmó) (person's name) was about to be killed, he dreamed that someone told him, 'Reciting the Avalokitesvara Sutra a thousand times can avoid death.' And verbally taught him the sutra, saying, 'Avalokitesvara, Namo Buddha, has a cause with the Buddha, has a connection with the Buddha, the Dharma is connected, always joyful, self, pure, recite Avalokitesvara in the morning, recite Avalokitesvara in the evening, every thought arises from the heart, every thought does not leave the heart.' After waking up, 王玄謨 (Wáng Xuánmó) (person's name) recited it non-stop. Suddenly someone shouted to stop the execution. Later, he became an official to 開府 (Kāifǔ), and died at the age of eighty-two. 釋超達 (Shì Chāo Dá) (person's name) 釋超達 (Shì Chāo Dá) (person's name), his surname is unknown. He was a practicing monk during the Northern Wei Dynasty (386-557), learned and knowledgeable, with great understanding.

。帝禁圖讖尤急。所在搜訪。有人誣達有之。乃收付榮陽獄。時魏博陵公。檢勘窮劾。達以實告。公大怒。以車輪系頸。嚴防衛之。自知無活路。專念觀世音。至夜四更。忽不見車輪所在。見守防者。皆大昏睡。因走出外。將欲遠避。以久繫獄。腳遂攣急。不能遠行。及至天曉。虜騎四出追之。達惟逃必不免。因伏草中。騎來蹋草並糜。惟從邊過。對而不見。仰看虜面。悉以牛皮障目。達一心服死。至誠稱念。夜中虜去。尋即得脫。

釋僧明

僧明道人。為北臺石窟寺主。世傳黑者得之。謂有黑相。當得天下。由是魏氏之王天下。每疑忌沙門。收數百僧。互繫縛之。僧明為魁首。以繩急纏。從頭至足。克明斬決。明一心念觀音。至半夜。覺繩少寬。私心欣幸。精禱彌切。及曉。索然都斷。既因得脫。逃走奔山。明旦。獄監來覓不見。惟見斷繩在地。知為神力所加也。即以奏聞。帝通道人不反。遂一時釋放。

釋道泰

道泰者。元魏末人。住常山唐衡精舍。夢人謂曰。若至某年當終於四十二矣。泰心惡之。及至期年。遇重病。甚憂。悉以身資為福。友人曰。余聞供養六十二億菩薩。與一觀音同。君何不至心歸依。可必增壽。泰乃感悟。遂於四日四夜專精不絕。所坐帷下。忽見光明。從戶外而入

【現代漢語翻譯】現代漢語譯本：皇帝（帝）嚴厲禁止圖讖（一種預言書）之術，各地都在搜查相關書籍。有人誣陷達擁有這些書籍，於是達被逮捕並關押在榮陽的監獄裡。當時魏博陵公負責審訊，嚴厲地追究和彈劾達。達如實地交代了情況。魏博陵公非常憤怒，用車輪套住達的脖子，並嚴加防衛。達自知沒有活路，就專心念誦觀世音菩薩的名號。到了半夜四更時分，忽然發現套在脖子上的車輪不見了，看守的人都睡得很沉。於是達就跑了出去，想要逃到遠處，但因為被關押了很久，腳變得攣縮，不能走遠。等到天亮時，敵人的騎兵四處追捕他。達心想逃跑肯定逃不掉，就躲在草叢中。騎兵過來，踩在草上，把草都踩爛了，但騎兵只是從他身邊經過，面對面卻看不見他。達抬頭看敵人的臉，發現他們都用牛皮遮住了眼睛。達一心想著必死無疑，至誠地稱念觀世音菩薩的名號。半夜時，敵兵離開了，達隨即得以脫身。

釋僧明

僧明道人，是北臺石窟寺的主持。世間流傳著一種說法，說黑面板的人得到它（指石窟寺主持之位）就會得到天下，因為他們有『黑相』。因此，北魏（386年-557年）的統治者總是懷疑僧人。他們抓捕了數百名僧人，互相捆綁起來。僧明是這些僧人的首領，被繩子緊緊地從頭到腳纏繞起來。克明要將他斬首。僧明一心念誦觀音菩薩的名號。到了半夜，他覺得繩子稍微鬆了一些，心裡感到高興，更加虔誠地祈禱。到了天亮，繩子竟然全部斷開了。於是他得以逃脫，逃到山裡。第二天早上，獄卒來尋找他，沒有找到，只看到地上的斷繩，知道是神力加持的結果。獄卒立即將此事上報。皇帝相通道人沒有謀反之心，於是將所有僧人一時都釋放了。

釋道泰

道泰，是元魏（386年-557年）末年的人，住在常山唐衡精舍。他夢見有人對他說，如果到某年，他就會在四十二歲時去世。道泰心裡很厭惡這件事。到了那一年，他果然得了重病，非常憂慮。他把所有的財產都用來做善事。他的朋友說，『我聽說供養六十二億菩薩，和供養一位觀音菩薩的功德是一樣的。你為什麼不至誠地歸依觀音菩薩呢？這樣一定可以增加壽命。』道泰聽后深受感動，於是連續四天四夜專心致志、不停地念誦觀音菩薩的名號。他所坐的帷帳下面，忽然出現光明，從門外射進來。

【English Translation】 English version: The Emperor strictly prohibited the practice of prophecies and divination (Tuchen, a type of prophetic book), and searches were conducted everywhere. Someone falsely accused Da of possessing these books, so Da was arrested and imprisoned in Rongyang prison. At that time, Wei Boling Gong was in charge of the interrogation, severely pursuing and impeaching Da. Da truthfully confessed the situation. Wei Boling Gong was furious, placing a cartwheel around Da's neck and guarding him closely. Knowing that he had no chance of survival, Da single-mindedly recited the name of Avalokiteśvara (Guanshiyin Pusa, the Bodhisattva of Compassion). At the fourth watch of the night, he suddenly found that the cartwheel around his neck had disappeared, and the guards were all fast asleep. So Da ran out, wanting to escape far away, but because he had been imprisoned for a long time, his feet became cramped and he could not walk far. When dawn broke, enemy cavalry were searching for him everywhere. Da thought that he would definitely not be able to escape, so he hid in the grass. The cavalry came, trampling the grass, but they just passed by him, face to face, without seeing him. Da looked up at the faces of the enemies and saw that they had all covered their eyes with cowhide. Da, thinking that he was doomed to die, sincerely recited the name of Avalokiteśvara. In the middle of the night, the enemy soldiers left, and Da was able to escape.

釋僧明 (Shi Sengming)

The monk Sengming was the abbot of the Shiku Temple (Stone Cave Temple) on Mount Bei (North Mountain). There was a saying that a dark-skinned person who obtained it (referring to the position of abbot of the Shiku Temple) would obtain the world because they had a 'dark appearance'. Therefore, the rulers of the Northern Wei Dynasty (386-557 AD) always suspected monks. They arrested hundreds of monks and tied them up together. Sengming was the leader of these monks, and he was tightly bound with ropes from head to toe. Keming was going to behead him. Sengming single-mindedly recited the name of Avalokiteśvara. In the middle of the night, he felt that the ropes had loosened slightly, and he was happy in his heart, praying even more devoutly. At dawn, the ropes were all broken. So he was able to escape and flee to the mountains. The next morning, the prison guards came to look for him, but they did not find him, only the broken ropes on the ground, knowing that it was the result of divine power. The prison guards immediately reported this matter to the Emperor. The Emperor believed that the monks had no intention of rebelling, so he released all the monks at once.

釋道泰 (Shi Daotai)

Daotai was a person from the end of the Yuan Wei Dynasty (386-557 AD), living in the Tangheng Hermitage in Changshan. He dreamed that someone told him that if he reached a certain year, he would die at the age of forty-two. Daotai hated this. When that year came, he became seriously ill and was very worried. He used all his wealth to do good deeds. His friend said, 'I heard that making offerings to sixty-two billion Bodhisattvas is the same as making offerings to one Avalokiteśvara Bodhisattva. Why don't you sincerely take refuge in Avalokiteśvara Bodhisattva? This will surely increase your lifespan.' Daotai was deeply moved after hearing this, so he devoted himself to reciting the name of Avalokiteśvara continuously for four days and four nights. Under the curtain where he was sitting, a light suddenly appeared, shining in from outside the door.

。見觀音足趺踝間。金色朗耀。語泰曰。汝念觀世音耶。時泰褰帷。須臾不復見。悲喜流汗。便覺體輕。所患遂愈。年四十四。方為同意說之。泰后終天命。更有一僧。其緣同泰。故不疏耳。

釋法力(道集．法禪)

法力者。未詳何許人。精苦有志德。欲于魯郡立精舍。而財不足。與沙彌明琛。往上谷乞麻一載。將事返寺。行空澤中。忽遇猛火。車在下風。無得免理。於時法力倦眠。彼覺而火勢已及。因舉聲稱觀。未及世音。應聲風轉。火𦦨尋滅。安隱而還。

又沙門道集。于壽陽西山遊行。為二賊所得。縛繫於樹。將欲殺之。惟念觀世音。守死而已。賊引刀屢斫。皆無損傷。自怖而走。集因得脫。廣傳此事。

又沙門法禪等。山行逢賊。惟念觀音。挽弓射之。欲放不得。賊遂歸誠。投弓于地。又不能得。知是神人。舍而逃走。禪等免脫。所在通傳。並魏末人。別有觀音感應傳。文事包廣。不具敘之。

(右四條。出唐高僧傳)

孫敬德

天平中。定州募士敬德。防于北陲。造觀音金像。年滿將還。常如禮事。后為劫賊橫引。禁于京獄。不勝考掠。遂妄承罪。並斷死刑。明旦行決。其夜禮拜懺悔。淚下如雨。啟曰。今身被枉。當是過去枉他。愿償債畢。誓不重作。又發

【現代漢語翻譯】現代漢語譯本：他看見觀音菩薩的腳踝處，金色光芒閃耀。他說：『你念誦觀世音菩薩嗎？』當時泰掀開帷幔，一會兒就再也看不見了。他悲喜交加，流汗不止，便覺得身體輕盈，所患的疾病也痊癒了。在他四十四歲時，才將此事告訴志同道合的人。泰後來享盡天年。還有一位僧人，他的經歷與泰相似，所以沒有被忽略。

釋法力（道集．法禪）

法力，不知道是哪裡人，精進刻苦，有志向和德行。他想在魯郡建立精舍，但錢財不足。與沙彌明琛一起，前往上谷乞討麻一年。準備返回寺廟時，在空曠的沼澤中，忽然遇到猛烈的火災。車子處在下風，沒有辦法避免。當時法力疲倦睡著了，明琛醒來時火勢已經逼近。於是他大聲稱念觀世音菩薩，還沒念到『世音』，應聲風向轉變，火焰隨即熄滅，他們平安地返回了寺廟。

又有沙門道集，在壽陽西山居住，被兩個強盜抓獲，捆綁在樹上，準備殺掉他。他一心念誦觀世音菩薩，抱著必死的決心。強盜用刀多次砍他，都沒有受到損傷。強盜們自己感到害怕而逃走了。道集因此得以脫身，廣泛傳揚此事。

又有沙門法禪等人，在山中行走時遇到強盜，他們一心念誦觀音菩薩。強盜拉弓射箭，想要放箭卻放不出來。強盜於是歸順，將弓扔在地上，卻也拿不起來。知道是神人顯靈，捨棄弓箭逃走了。法禪等人得以脫險，在各地傳揚此事。他們都是北魏末年（公元6世紀）的人。另有《觀音感應傳》，內容包羅廣泛，這裡不再一一敘述。

（以上四條，出自《唐高僧傳》）

孫敬德

天平年間（東魏，公元534-537年），定州的士兵孫敬德，在北方邊境戍守。他製作了一尊觀音金像，服役期滿將要回家時，經常像對待長輩一樣禮敬觀音像。後來被強盜蠻橫地抓走，關押在京城的監獄裡。經受不住拷打，於是胡亂承認了罪行，被判處死刑。第二天就要行刑。當天晚上，他禮拜懺悔，淚如雨下。他祈禱說：『今生遭受冤枉，想必是過去冤枉了別人。希望償還完債務，發誓不再重犯。』又發願

【English Translation】 English version: He saw the golden light shining from Guanyin's (Avalokiteśvara, the Bodhisattva of Compassion) feet and ankles. He said, 'Do you recite Guanshiyin (another name for Avalokiteśvara)?' At that time, Tai lifted the curtain, and after a while, he could no longer see the image. Overwhelmed with sorrow and joy, he sweated profusely and felt his body become light, and his illness was cured. When he was forty-four years old, he told this story to like-minded people. Tai later lived out his natural lifespan. There was also a monk whose experience was similar to Tai's, so he was not overlooked.

釋法力 (Shi Fa Li) (Dao Ji, Fa Chan)

Fa Li, it is not known where he was from, was diligent and dedicated, with aspirations and virtue. He wanted to build a Jing She (a Buddhist retreat) in Lu Commandery, but he did not have enough money. Together with the Shami (novice monk) Ming Chen, he went to Shanggu to beg for hemp for a year. When they were about to return to the temple, they suddenly encountered a fierce fire in an empty swamp. The cart was downwind, and there was no way to avoid it. At that time, Fa Li was tired and fell asleep. When Ming Chen woke up, the fire was already approaching. So he loudly recited Guanshiyin (Avalokiteśvara), before he could finish saying 'Shiyin,' the wind changed direction in response, and the flames were immediately extinguished. They returned to the temple safely.

Also, the Shamen (Buddhist monk) Dao Ji, while residing in the Western Mountains of Shouyang, was captured by two robbers, tied to a tree, and prepared to be killed. He single-mindedly recited Guanshiyin (Avalokiteśvara), with the determination to die. The robbers repeatedly slashed him with their knives, but he was not harmed. The robbers themselves became frightened and fled. Dao Ji was thus able to escape and widely spread this story.

Also, the Shamen (Buddhist monk) Fa Chan and others encountered robbers while walking in the mountains. They single-mindedly recited Guanyin (Avalokiteśvara). The robbers drew their bows and arrows, wanting to release them but could not. The robbers then surrendered, throwing their bows on the ground, but they could not pick them up either. Knowing that it was a divine manifestation, they abandoned their bows and fled. Fa Chan and others were able to escape danger and spread this story everywhere. They were all people from the end of the Northern Wei Dynasty (6th century AD). There is another 'Guanyin's Miraculous Responses,' which covers a wide range of events, which will not be described in detail here.

(The above four items are from the 'Tang High Monks Biography')

Sun Jingde

During the Tianping era (Eastern Wei Dynasty, 534-537 AD), Sun Jingde, a soldier from Dingzhou, was stationed on the northern border. He made a golden statue of Guanyin (Avalokiteśvara). When his service was about to end and he was about to return home, he often revered the Guanyin statue as he would an elder. Later, he was forcibly captured by robbers and imprisoned in the capital's prison. Unable to withstand the torture, he confessed to crimes he did not commit and was sentenced to death. The next day he was to be executed. That night, he prostrated himself in repentance, tears streaming down his face. He prayed, 'In this life, I have been wronged, it must be because I wronged others in the past. I hope to repay my debts and vow never to repeat them.' He also made a vow

大愿云云。言已少時。依稀如夢。見一沙門。教誦觀世音救生經。經有佛理。令誦千遍。得度苦難。敬德倏覺起坐。緣之了無參錯。比至平明。誦滿九百。有司執縛向市。且行且誦。臨欲加刑。足滿千遍。執刀下斫。刀折三段。不損皮肉。易刀又斫。凡經三換。刀折如初。監當官人。莫不驚異。具狀奏聞。丞相高歡。表請其事。遂得免死。敕寫此經傳之。今所謂高王觀世音經也。敬德放還。設齋報愿。出所造像。乃見項上有三刀痕。鄉親同睹。嘆其通感。見齊志及旌異等記。(救生經。非今偽造救苦經。昔之高王經。亦非今之偽造者。統紀云。其經止十句。即宋朝王玄謨夢中所授之文。今市肆刊行孫敬德所誦者。是後人妄相增益。其文猥雜。遂使識者疑其非真。又今宋朝嘉祐中。龍學梅摯妻失目。使禱于上竺。一夕夢白衣人教誦十句觀音經。遂誦之不輟。雙目復明。清獻趙公。刊行其事。大士以茲至簡經法。救人于危厄之中。古今可紀者三驗矣。可不信乎。)

釋僧朗

釋僧朗。魏虜攻涼州。舉城同陷。執朗等數僧。從駕東歸。朗與同學思慕本鄉。中路共叛。然嚴防守。更無走處。東西絕壁。莫測淺深。上有大樹。傍垂岸側。遂以鼓旗竿。繩系懸下。時夜大闇。崖底純棘。無安足處。欲上崖頭。復恐軍覺

【現代漢語翻譯】現代漢語譯本：大愿（Mahāpranidhāna，偉大的誓願）云云。說完不久，孫敬德依稀像在夢中，見到一位沙門（Śrāmaṇa，出家修道者），教他誦讀《觀世音救生經》。經文包含佛理，讓他誦讀一千遍，便可脫離苦難。孫敬德忽然醒來坐起，回憶剛才的夢境，沒有絲毫差錯。到天亮時，他已經誦滿了九百遍。官府的人將他捆綁著押往刑場。他一邊走一邊誦經，臨要行刑時，正好誦滿一千遍。劊子手舉刀砍下，刀斷成三截，卻沒傷到他的皮肉。換了把刀再砍，一共換了三把刀，刀都像先前一樣折斷。監刑的官員無不驚異，將此事詳細上報。丞相高歡將此事上奏朝廷，孫敬德因此得以免死。皇帝下令抄寫這部經書流傳於世，這就是現在所說的《高王觀世音經》。孫敬德被釋放后，設齋報答神愿，取出他所造的觀音像，發現觀音像的脖子上有三道刀痕，鄉親們都親眼目睹，歎服觀音菩薩的靈驗。這些事蹟記載在《齊志》及旌異等書中。（《救生經》不是現在偽造的《救苦經》，以前的《高王經》也不是現在偽造的。據《統紀》記載，這部經只有十句，是宋朝（公元420年-479年）王玄謨夢中所授的經文。現在市面上流傳的孫敬德所誦的經文，是後人妄加增補的，文字粗俗雜亂，因此讓有見識的人懷疑它的真實性。另外，宋朝（公元960年-1279年）嘉祐年間，龍學梅摯的妻子失明，她向上竺寺祈禱，一天晚上夢見一位白衣人教她誦讀十句觀音經，她便不停地誦讀，雙眼恢復了光明。清獻趙公將此事刊行於世。觀世音菩薩用這至簡的經法，救人于危難之中，古今可以記載的靈驗事蹟有三件了，怎能不相信呢？）

釋僧朗

釋僧朗，北魏（公元386年-557年）軍隊攻打涼州，全城一同陷落。他們抓走了僧朗等幾位僧人，跟隨軍隊向東返回。僧朗和同學思念家鄉，在中途一同叛逃。然而防守嚴密，沒有逃跑的地方。東西兩邊都是絕壁，無法測知深淺。上面有一棵大樹，樹枝垂到岸邊。於是他們用鼓旗的竿子，繫上繩子懸掛下去。當時夜晚非常黑暗，崖底全是荊棘，沒有可以安腳的地方。想要爬上崖頭，又害怕軍隊發覺。

【English Translation】 English version: Mahāpranidhāna (Great Vow) and so on. After speaking for a short while, Sun Jingde vaguely felt like he was in a dream, seeing a Śrāmaṇa (ascetic monk) teaching him to recite the 'Guanshiyin Saving Life Sutra'. The sutra contained Buddhist principles, instructing him to recite it a thousand times to escape suffering. Sun Jingde suddenly woke up and sat up, recalling the dream without any errors. By dawn, he had recited it nine hundred times. Government officials bound him and escorted him to the execution ground. He recited the sutra as he walked, and just as he was about to be executed, he completed the thousand recitations. The executioner raised his knife to strike, but the knife broke into three pieces without harming his skin or flesh. He changed the knife and struck again, and after three changes, the knives broke as before. The supervising officials were all astonished and reported the matter in detail. Prime Minister Gao Huan presented the matter to the court, and Sun Jingde was thus spared from death. The emperor ordered the sutra to be copied and circulated, which is now known as the 'Gao Wang Guanshiyin Sutra'. After Sun Jingde was released, he held a vegetarian feast to repay his vows, and took out the Guanyin statue he had made. He found three knife marks on the statue's neck, which the villagers all witnessed, marveling at the responsiveness of Guanyin Bodhisattva. These events are recorded in the 'Qi Zhi' and other records of commendation. (The 'Saving Life Sutra' is not the currently fabricated 'Saving from Suffering Sutra', and the former 'Gao Wang Sutra' is not the currently fabricated one either. According to the 'Comprehensive Records', this sutra only has ten sentences, which were taught to Wang Xuanmo in a dream during the Song Dynasty (420-479 AD). The sutra recited by Sun Jingde that is currently circulating in the market has been falsely supplemented by later generations, and the text is vulgar and chaotic, which makes knowledgeable people doubt its authenticity. In addition, during the Jiayou period of the Song Dynasty (960-1279 AD), the wife of Longxue Mei Zhi lost her sight. She prayed at Shangzhu Temple, and one night dreamed of a person in white teaching her to recite the ten-sentence Guanyin Sutra. She recited it continuously, and her eyes regained their sight. Qingxian Zhao Gong published this matter to the world. Guanshiyin Bodhisattva uses this extremely simple sutra to save people from danger, and there are three verifiable events recorded throughout history. How can one not believe it?)

釋僧朗 (Shi Senglang)

Shi Senglang. When the Northern Wei (386-557 AD) army attacked Liangzhou, the entire city fell together. They captured several monks, including Shi Lang, and followed the army back east. Shi Lang and his classmates missed their hometown and defected together on the way. However, the defense was tight, and there was nowhere to escape. On both the east and west sides were cliffs, and it was impossible to know how deep they were. There was a large tree above, with branches hanging over the side of the bank. So they used the flagpole for the drum and tied a rope to hang down. At that time, the night was very dark, and the bottom of the cliff was full of thorns, with no place to put their feet. They wanted to climb back up to the top of the cliff, but they were afraid that the army would notice.

。投計慞惶。捉繩懸住。勢非久停。共謂曰。今厄頓至。惟念觀音。以頭叩石。一心專注。須臾。光明從日處出。通照天地。乃見棘中有得下處。因光至地。還忽冥暗。方知聖力。非關天明。良久天曉。始聞軍眾警角將發。而山谷重疊。徘徊萬里。不知出路。候月而行。路值大虎在前。相顧而言。雖免虜難。虎口難脫。朗語僧曰。不如君言。正以我等有感。所以現光。今遇此虎。得非聖人示吾路耶。於是二人徑詣虎所。虎即前行。若朗小遲。虎亦暫住。至曉得出。而失虎蹤。(出梁高僧傳)

齊梁

釋法琳

法琳律師。俗姓樂。晉原臨邛人。少出家。常祈心安養。每誦無量壽及觀音經。輒見一沙門。形甚殊大。常在琳前。至齊建武二年。寢疾不愈。注念西方。禮懺不息。見諸賢聖。皆集目前。乃向弟子述其所見。令死後焚身。言訖合掌而卒。即于新繁路口。積木燔尸。煙炎沖天。三日乃盡。(出梁高僧傳)

寶誌大士

寶誌大士。俗呼為志公。面方而瑩徹如鏡。手足皆鳥爪。初金陵東陽民朱氏之婦。聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。至是顯跡。以剪．尺．拂子掛杖頭。負之而行。經聚落。兒童嘩逐之。或微索酒。或累日不食。嘗遇食鲙者。

從求㗖之。而有輕薄心者。志即吐水中。皆成活魚。時時題詩。初若不可解。后皆有驗。齊永明七年。武帝怒志惑眾。收逮于獄。是日。國人咸見大士遊行市井。既而檢校。仍在獄中。其夕語吏曰。門外有兩輿食。金缽盛飯。汝可取之。果文惠太子竟陵王送供至。建康令呂文顯以聞。帝悔謝。迎至禁中。詔曰。大士寶誌。跡拘塵垢。神遊冥寂。水火不能燋濡。蛇虎不能侵懼。豈可以俗法常情。空相疑忌。自今中外任便宣化。帝一日問志曰。弟子煩惑未除。何以治之。答曰。十二。帝問。其旨云何。答曰。在書字時節刻漏中。帝益不曉。他日更問國祚有留難否。志指其頸示之(蓋讖侯景也)。帝曰。朕享幾何。答曰。元嘉元嘉。帝喜。以為倍宋文之年。時革命之初。帝臨政刻急。志假帝神力。令見先君受極苦於地下。由是䘏刑。嘗詔畫工張僧繇寫志像。僧繇下筆。輒不自定。既而以指厘面門。分披出十一面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有物沂流而上。志以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹。雕志像。頃刻而成。神采如生。帝悅。以安內庭。時法雲．云光二師。俱有重望。每講法。天輒雨花。帝疑其證聖。夜於後殿焚疏。請志偕光．云三大士齋。翌日。志獨赴。而光．

【現代漢語翻譯】現代漢語譯本：

他向寶誌（Bodhisattva Zhi，菩薩志）求教。但那些心懷輕薄的人，他們的志向就像吐出的水一樣，都變成了活魚。寶誌時常題詩，起初讓人難以理解，後來都應驗了。齊永明七年（489年），武帝因為寶誌迷惑眾人而發怒，將他逮捕入獄。當天，都城裡的人都看見大士（Mahasattva，偉大的聖人）在市井之中。等到檢查時，他仍然在獄中。當天晚上，寶誌對獄吏說：『門外有兩輛車送食物來，用金缽盛飯，你可以去取。』果然是文惠太子和竟陵王送來的供養。建康令呂文顯將此事上報，武帝后悔並謝罪，將寶誌迎入宮中。武帝下詔說：『大士寶誌，形跡拘泥於塵世，精神遨遊于寂靜之處，水火不能燒燬浸濕他，蛇虎不能侵犯恐嚇他，怎麼可以用世俗的法律和常情，空自懷疑忌憚呢？從今以後，朝廷內外任憑他宣揚教化。』武帝有一天問寶誌說：『弟子煩惱迷惑尚未消除，該如何醫治？』寶誌回答說：『十二。』武帝問：『其中的含義是什麼？』寶誌回答說：『在書寫文字、時節和刻漏之中。』武帝更加不明白。後來有一天，武帝又問寶誌國運是否有留難。寶誌指著自己的脖子示意（大概是預言侯景之亂）。武帝問：『朕還能享受多少年？』寶誌回答說：『元嘉元嘉。』武帝很高興，以為是宋文帝元嘉（424-453年）年間的兩倍。當時正值改朝換代之初，武帝處理政事非常嚴苛。寶誌假借武帝的神力，讓他看見先帝在地獄中遭受極大的痛苦。因此武帝開始寬恕刑罰。曾經詔令畫工張僧繇畫寶誌的畫像。張僧繇下筆，總是不能確定。後來寶誌用手指梳理面門，分開顯現出十一面觀音，美妙的相貌非常殊麗，或慈祥或威嚴。張僧繇最終不能畫成。有一天，寶誌與武帝在江邊縱情眺望，有東西逆流而上。寶誌用手杖引它，那東西就隨著手杖而來，原來是紫旃檀。於是將它交給供奉官俞紹，雕刻寶誌的畫像，頃刻之間就完成了，神采栩栩如生。武帝很高興，將畫像安放在內庭。當時法雲、云光二位法師，都很有聲望。每次講法，天上總是下花。武帝懷疑他們已經證得聖果。晚上在後殿焚燒奏疏，請寶誌與云光云光兩大士一起齋戒。第二天，寶誌獨自赴約，而云光

【English Translation】 English version:

He sought guidance from Baozhi (Bodhisattva Zhi, meaning Wisdom Bodhisattva). However, those with frivolous minds, their aspirations were like water spat out, all turning into live fish. Baozhi often composed poems, initially difficult to understand, but later all came to pass. In the seventh year of Yongming during the Qi Dynasty (489 AD), Emperor Wu, angered by Baozhi's bewitching of the masses, had him arrested and imprisoned. On that day, the people of the capital all saw the Mahasattva (Mahasattva, meaning Great Being) in the marketplace. Upon inspection, he was still in prison. That evening, Baozhi said to the jailer, 'There are two carts outside the gate bringing food, with rice served in golden bowls. You can take it.' Indeed, it was Prince Wenhui and Prince Jingling sending offerings. The magistrate of Jiankang, Lü Wenxian, reported this matter, and Emperor Wu regretted and apologized, welcoming Baozhi into the palace. Emperor Wu issued an edict saying, 'The Mahasattva Baozhi, his form is bound by the dust of the world, but his spirit roams in the realm of tranquility. Fire and water cannot burn or wet him, snakes and tigers cannot frighten him. How can we, with worldly laws and common sentiments, suspect and fear him in vain? From now on, let him freely propagate the teachings within and outside the court.' One day, Emperor Wu asked Baozhi, 'My disciple's afflictions and delusions have not yet been eliminated. How should I cure them?' Baozhi replied, 'Twelve.' Emperor Wu asked, 'What is the meaning of that?' Baozhi replied, 'It is in the writing of characters, the seasons, and the clepsydra.' Emperor Wu was even more confused. Later, one day, Emperor Wu asked Baozhi whether the dynasty would face difficulties. Baozhi pointed to his neck (probably prophesying the Hou Jing rebellion). Emperor Wu asked, 'How many years will I enjoy?' Baozhi replied, 'Yuanjia Yuanjia.' Emperor Wu was pleased, thinking it would be twice the years of Emperor Wen of the Song Dynasty during the Yuanjia period (424-453 AD). At that time, it was the beginning of a dynastic change, and Emperor Wu was very strict in handling affairs. Baozhi, borrowing Emperor Wu's divine power, allowed him to see the late emperor suffering greatly in hell. Therefore, Emperor Wu began to be lenient with punishments. He once ordered the painter Zhang Sengyao to paint Baozhi's portrait. Zhang Sengyao's brushstrokes were always uncertain. Later, Baozhi combed his face with his fingers, revealing the Eleven-Faced Guanyin, whose wonderful appearance was extremely beautiful, sometimes compassionate, sometimes majestic. Zhang Sengyao ultimately could not paint it. One day, Baozhi and Emperor Wu were enjoying the view by the river, and something was floating upstream. Baozhi guided it with his staff, and it followed the staff, turning out to be purple sandalwood. So he gave it to the court official Yu Shao to carve Baozhi's portrait, which was completed in an instant, with lifelike spirit. Emperor Wu was very pleased and placed the portrait in the inner court. At that time, Dharma Master Fayun and Dharma Master Yunguang were both highly respected. Every time they preached, flowers would always rain from the sky. Emperor Wu suspected that they had attained sainthood. At night, he burned a memorial in the back hall, inviting Baozhi and Yunguang Yunguang two great masters together to fast. The next day, Baozhi went alone, while Yunguang

云俱未知。帝由是益異其禮。又嘗與帝登鐘山之定林寺。指前獨龍岡阜曰。此為陰宅。則永其後。帝曰。誰當得之。曰。先行者得之。至十三年。大士示寂。帝憶其言。以金二十萬易其地。建浮圖五級。其上鎮以無價寶珠。敕王筠勒碑。葬日。車駕親臨致奠。大士忽現於云間。萬衆歡呼。聲震山谷。自是道俗奉祀。奇瑞顯應。為天下第一。志臨終時。帝復以社稷存亡久近問之。志曰。貧道塔壞。陛下社稷隨壞。帝為造木塔才畢。忽思曰。木塔非久。命徹去。改創石塔。折塔始訖。侯景兵已入矣。凡大士所為秘讖偈句。多著南史。為學者述大乘贊十篇．科誦十四篇。並十二時歌。皆暢道幽致。其旨與宗門冥合。今盛傳於世。(出歷代通載並梁高僧傳。浮圖。即塔也。)

釋道融

道融者。梁初人。獨宿逆旅。時天雨雪。中夜始眠。見有鬼兵。其類甚眾。中有鬼將。帶甲挾刀。形奇壯偉。乃持胡牀對融前踞之。便厲色揚聲曰。君何謂鬼神無靈耶。速曳下地。諸鬼將欲加手。融默稱觀世音。聲未絕。即見所住床后。有一天將。可長丈餘。著黃皮褲褶。手執金剛杵擬之。鬼便驚散。甲冑之屬。碎為微粉。

釋慧簡

慧簡者。不知何許人。梁初在道。戒業弘峻。殊奇贍勇。荊州廳事東。先有三間別齋。

【現代漢語翻譯】現代漢語譯本：云公（云法師，具體身份未知）還不知道這些。梁武帝蕭衍因此更加以特殊的禮節對待他。梁武帝曾經與云公一同登上鐘山的定林寺，云公指著前面的獨龍岡山丘說：『這裡作為陰宅，可以使您的後代永遠昌盛。』梁武帝問：『誰能夠得到這塊地呢？』云公說：『先行去世的人能夠得到它。』到了天監十三年（514年），云公圓寂。梁武帝回憶起他的話，用二十萬金買下了那塊地，建造了五層佛塔，在塔頂鎮以無價的寶珠，敕令王筠撰寫碑文。安葬那天，梁武帝親自駕臨致祭。云公忽然顯現在云間，眾人歡呼，聲音震動山谷。從此，僧人和俗人都供奉祭祀他，奇異的祥瑞不斷顯現，成為天下第一。志公（寶誌禪師）臨終時，梁武帝又以國家社稷存亡的長久向他請教。志公說：『貧道的塔壞了，陛下的國家社稷也隨之壞滅。』梁武帝為他建造木塔，剛一完畢，忽然想到：『木塔不能長久。』於是下令拆除，改建石塔。拆塔剛剛結束，侯景的軍隊就已經攻入了。凡是志公所作的秘密讖語和偈句，大多記載在《南史》中。志公為學者撰寫了《大乘贊》十篇，科誦十四篇，以及《十二時歌》，都暢達了佛道的幽深旨趣，其宗旨與禪宗暗合，現在盛行於世。（出自《歷代通載》和《梁高僧傳》。浮圖，就是塔。）釋道融道融法師，是梁朝初期的人。他獨自住在旅店裡，當時正下著雨雪。半夜才入睡，看見有鬼兵，數量很多。其中有一個鬼將，身穿鎧甲，手持刀，形狀奇異雄壯。他拿著胡牀，對著道融法師坐下，便厲聲說道：『你為什麼說鬼神沒有靈驗呢？』要將道融法師拖下地。眾鬼將要動手時，道融法師默默地念誦觀世音菩薩的名號。聲音還沒有停止，就看見他所住的床后，有一天將，身高一丈多，穿著黃色的皮褲和短襖，手持金剛杵對著鬼將。鬼將便驚恐地散開了，鎧甲之類的東西，碎成了微小的粉末。釋慧簡慧簡法師，不知道是哪裡人。梁朝初期在道觀中，戒律精嚴，弘揚佛法，非常奇特勇敢。荊州廳事的東邊，先前有三間單獨的齋房。

【English Translation】 English version: Venerable Yun (specific identity unknown) was not yet aware of these things. Emperor Wu of Liang, Xiao Yan, therefore treated him with even more special respect. Emperor Wu once ascended Mount Zhong's Dinglin Temple with Venerable Yun, who pointed to the Dulong Gang hills in front and said, 'This, as a Yin dwelling, can ensure the prosperity of your descendants forever.' Emperor Wu asked, 'Who will be able to obtain this land?' Venerable Yun said, 'Those who pass away first will obtain it.' In the thirteenth year of the Tianjian era (514 AD), Venerable Yun passed away. Emperor Wu recalled his words and bought that land for 200,000 gold, building a five-story pagoda, topping it with priceless jewels, and ordering Wang Jun to write an inscription. On the day of the burial, Emperor Wu personally attended to pay his respects. Venerable Yun suddenly appeared in the clouds, and the crowd cheered, their voices shaking the valleys. From then on, monks and laypeople alike worshiped and venerated him, and strange auspicious signs continued to appear, making him the foremost in the land. When Venerable Zhi (Chan Master Baozhi) was about to pass away, Emperor Wu again inquired about the longevity of the state. Venerable Zhi said, 'When this poor monk's pagoda collapses, Your Majesty's state will also collapse.' Emperor Wu built a wooden pagoda for him, but as soon as it was completed, he suddenly thought, 'A wooden pagoda will not last long.' So he ordered it to be demolished and rebuilt as a stone pagoda. As soon as the demolition was completed, Hou Jing's army had already entered. All the secret prophecies and verses made by Venerable Zhi are mostly recorded in the 'History of the Southern Dynasties'. Venerable Zhi wrote ten chapters of 'Praise of the Mahayana', fourteen chapters of recitation, and the 'Twelve Hour Song' for scholars, all of which expressed the profound meaning of the Buddhist path, and their principles are in harmony with the Zen school, and are now widely circulated in the world. (From 'Comprehensive Records of Past Dynasties' and 'Biographies of Eminent Monks of the Liang Dynasty'. Futu means pagoda.) 釋道融 (Shi Daorong) Venerable Daorong was a person from the early Liang Dynasty. He stayed alone in an inn, and it was raining and snowing at the time. He fell asleep in the middle of the night and saw ghost soldiers, many in number. Among them was a ghost general, wearing armor, holding a knife, and of strange and imposing appearance. He took a Hu bed (a type of folding stool) and sat down in front of Venerable Daorong, and said sternly, 'Why do you say that ghosts and gods are not efficacious?' He wanted to drag Venerable Daorong to the ground. As the ghost generals were about to act, Venerable Daorong silently recited the name of Avalokitesvara Bodhisattva. Before the sound stopped, he saw behind the bed where he was staying, a heavenly general, more than ten feet tall, wearing yellow leather trousers and a short jacket, holding a vajra (a diamond scepter) pointed at the ghost general. The ghost general scattered in fright, and the armor and the like were shattered into tiny powder. 釋慧簡 (Shi Huijian) Venerable Huijian, it is not known where he was from. In the early Liang Dynasty, he was in a Taoist temple, with strict adherence to the precepts, promoting the Dharma, and was very extraordinary and brave. To the east of the Jingzhou government office, there were previously three separate meditation rooms.

由來屢多鬼怪。簡居之。自住一間。余安經像。俄見一人黑衣無目。從壁中出。便倚簡門上。時簡目開心了。但口不得語。意念觀世音。良久鬼曰。承君精進。故來相試。今神色不動。豈復逼耶。倏然還入壁中。簡徐起澡漱禮誦訖。還如常眠。夢向人曰。仆以漢末居此數百年。為性剛直。多所不堪。君誠凈行好人。特相容耳。於此遂絕。簡住積載。安隱如初。若經他行。猶無有人能住之者。

又齊武帝時。劉霽母疾。誦觀音數萬。夢僧曰。夫人算盡。但為申延六十日。果如夢也。(出統紀)

周隋

釋僧實

僧實禪師。俗姓程氏。咸陽武陵人也。目有重瞳。光明外射。腋懷鳳卵。七處皆平。奇相超倫。有聲京洛。兼又道契生知。化通關壤。周太祖文皇曰。師才深德大。宜庇道俗。以隆禮典。乃躬致祈請為國三藏。實當仁不讓。默而受之。是使棟樑斯在。儀刑攸寄。周氏有國。實仰玄風。禮異前朝。受于歸戒。忽一旦告僧曰。急備香火。修理法事。誦觀世音。以救江南某寺堂崩厄也。當爾之時。揚都講堂。正論法集。數百道俗。充滿其中。聞西北異香。及空中伎樂。合堂驚出。同共聞聽。堂倏摧壞。大眾無損。奏聞梁主。乃移以問周。果如實祐。

釋洪滿

洪滿者。姓梁。安定人

【現代漢語翻譯】現代漢語譯本由來經常出現很多鬼怪。簡律師在此簡陋地居住。獨自住在一間房裡，其餘房間安放經書佛像。忽然看見一個黑衣人，沒有眼睛，從墻壁中出來，就靠在簡律師的門上。當時簡律師心裡明白，但是口裡不能說話，心裡默唸觀世音菩薩的名號。過了很久，鬼說：『承蒙您精進修行，所以來試探您。現在您神色不動，難道還能強迫您嗎？』說完忽然又回到墻壁中。簡律師慢慢起身，洗漱完畢，禮拜誦經完畢，還像平常一樣睡覺。夢中有人對他說：『我從漢朝末年（公元220年左右）就住在這裡，因為性格剛直，很多事情都看不慣。您確實是行為清凈的好人，特意容忍您罷了。』從此鬼怪就絕跡了。簡律師在這裡住了很多年，安穩如初。如果換成其他人來，就沒有人能夠住下去。

又，齊武帝（公元482-493年在位）時，劉霽的母親生病，誦唸觀世音菩薩名號幾萬遍，夢見僧人說：『夫人的壽命已盡，但是可以為您延長六十天。』結果真的如夢中所說。（出自《統紀》）

周隋

釋僧實

僧實禪師，俗姓程氏，是咸陽武陵人。眼睛裡有雙瞳，目光向外射出光明，腋下懷有像鳳凰卵一樣的東西，身體七處都是平滿的，奇異的相貌超過常人，名聲傳遍京城洛陽。而且天生就與佛道相契合，教化傳遍關中地區。周太祖文皇說：『禪師的才能深厚，德行廣大，應該庇護僧人和俗人，來隆盛禮儀典範。』於是親自前往祈請禪師作為國家的『三藏』。僧實禪師當仁不讓，默默地接受了。這使得國家的棟樑得以存在，行為的準則有所寄託。周朝擁有國家，依靠的是僧實禪師的玄妙佛法。對僧實禪師的禮遇不同於前朝，接受了他的歸戒。忽然有一天，僧實禪師告訴僧眾說：『趕快準備香火，修理法事，誦唸觀世音菩薩的名號，來救江南某寺廟的殿堂崩塌的災難。』當時，揚州的講堂，正在舉行講法集會，幾百名僧人和俗人，充滿了講堂。聽到西北方向傳來奇異的香味，以及空中的伎樂聲，整個講堂的人都驚慌地跑了出去，一同聽聞。講堂隨即倒塌，但是大眾沒有受到損傷。奏報給梁朝的皇帝，皇帝又轉告給周朝，結果正如僧實禪師所預言的那樣。

釋洪滿

洪滿，姓梁，是安定人。

【English Translation】 English version There were often many ghosts and monsters. Lawyer Jian lived there simply, residing in one room while using the rest to house scriptures and Buddhist images. Suddenly, he saw a person in black clothes with no eyes emerge from the wall and lean against the door of Jian's room. At that moment, Jian's mind was clear, but he couldn't speak. He silently recited the name of Avalokiteshvara (Guanshiyin Pusa, the Bodhisattva of Compassion). After a long time, the ghost said, 'I came to test you because of your diligent practice. Now that your expression remains unchanged, how can I force you?' Suddenly, it returned into the wall. Jian slowly got up, washed, and after performing rituals and chanting scriptures, he went back to sleep as usual. In a dream, someone said to him, 'I have lived here since the end of the Han Dynasty (around 220 AD). Because of my rigid nature, I couldn't tolerate many things. You are indeed a good person with pure conduct, so I specially tolerate you.' From then on, the ghosts and monsters disappeared. Jian lived there for many years, as peaceful as before. If it were someone else, no one would be able to live there.

Also, during the reign of Emperor Wu of Qi (482-493 AD), Liu Ji's mother fell ill. She recited the name of Avalokiteshvara (Guanshiyin Pusa, the Bodhisattva of Compassion) tens of thousands of times. She dreamed of a monk who said, 'The lady's lifespan is exhausted, but it can be extended for sixty days.' It turned out as the dream foretold. (From 'Tongji')

Zhou and Sui Dynasties

釋僧實 (Shi Sengshi)

Chan Master Sengshi, whose secular surname was Cheng, was from Wuling in Xianyang. His eyes had double pupils, and his gaze radiated light outwards. He had something like a phoenix egg under his armpit, and seven parts of his body were all flat and full. His extraordinary appearance surpassed ordinary people, and his fame spread throughout the capital Luoyang. Moreover, he was naturally in harmony with the Buddhist path, and his teachings spread throughout the Guanzhong region. Emperor Wen of the Zhou Dynasty said, 'The Chan Master's talent is profound, and his virtue is great. He should protect monks and laypeople to promote ritual norms.' Therefore, he personally went to invite the Chan Master to be the country's 'Tripitaka'. Chan Master Sengshi accepted without hesitation. This allowed the pillars of the country to exist, and the standards of conduct to have a foundation. The Zhou Dynasty relied on Chan Master Sengshi's profound Buddhist teachings. The treatment of Chan Master Sengshi was different from previous dynasties, and he accepted his precepts of refuge. Suddenly one day, Chan Master Sengshi told the monks, 'Quickly prepare incense and fire, repair the Dharma affairs, and recite the name of Avalokiteshvara (Guanshiyin Pusa, the Bodhisattva of Compassion) to save the disaster of the collapse of the hall of a certain temple in Jiangnan.' At that time, in the lecture hall of Yangzhou, a Dharma assembly was being held, and hundreds of monks and laypeople filled the lecture hall. They heard a strange fragrance from the northwest, as well as celestial music in the air. Everyone in the lecture hall ran out in panic and listened together. The lecture hall then collapsed, but the masses were unharmed. The report was sent to the Emperor of Liang, who then told the Zhou Dynasty. The result was as Chan Master Sengshi had predicted.

釋洪滿 (Shi Hongman)

Hongman, whose surname was Liang, was from Anding.

。在俗年十五。遇時患。雙足攣躄。常念觀音經。三年。忽有僧執澡罐。向前立。不言。問曰。師從何來。答曰。以檀越常喚。所以來。滿叩頭。問曰。弟子往何罪報。今施此攣躄。僧曰。汝前身拘縛物命。餘殃致爾。汝但閉目。吾為汝療之。滿隨言冥目。但覺兩膝上。各如拔六．七寸釘卻。既了。開目將欲謝恩。失僧所在。起行如故。滿乃悟是觀音。因爾精誠。誓不妻娶。后忽自通禪觀。安坐不動。乃經三日．七日者。開皇初元。變俗從道。住救度寺。貞觀十三年卒。春秋八十三矣。

釋慧恭

慧恭法師。益州成都人也。俗姓周氏。週末廢佛法之時。與同寺惠遠。結契同學。遠直詣長安聽講。恭長往荊楊訪道。遠於京師聽得諸經論等。並皆精通。還益州講授。卓爾超群。道俗欽重。恭后從江左來還。二人相遇欣歡。共敘離別三十餘年。同宿數夜。語說言談。遠如泉涌。恭竟無所道。遠問恭曰。離別多時。今得相見。慶此歡會。伊何可論。但覺仁者無所說。將不得無所得耶。恭對曰。為性闇劣。都無所解。遠曰。大無所解。可不誦一部經乎。恭曰。惟誦得觀世音經一卷。遠厲色曰。觀世音經。小兒童子皆能誦之。何煩大汝許人乎。且仁者童子出家。與遠立誓。望證道果。豈復三十餘年。惟誦一卷經。是非

【現代漢語翻譯】現代漢語譯本：在俗時年十五歲，遭遇疾病，雙腳攣縮癱瘓。他經常唸誦觀音經（觀世音菩薩的經典），持續了三年。忽然有一位僧人拿著澡罐，走到他面前站立，一言不發。滿問道：『師父從哪裡來？』僧人回答說：『因為檀越（施主）經常呼喚，所以我來了。』滿叩頭，問道：『弟子過去做了什麼罪業，今生遭受這種攣縮癱瘓的報應？』僧人說：『你前世拘禁束縛生靈的性命，這是剩餘的災禍導致的。你只要閉上眼睛，我為你治療。』滿聽從他的話閉上眼睛，只覺得兩膝蓋上，好像各拔出了六七寸長的釘子。治療完畢，睜開眼睛想要感謝僧人，卻不見僧人在哪裡。滿起身行走，恢復如初。滿這才醒悟是觀音菩薩顯靈。因此更加精誠，發誓不娶妻。後來忽然自己通達了禪觀，安然端坐不動，有時經過三日、七日。開皇（隋文帝年號，581-600年）初年，改變世俗的裝束出家為僧，住在救度寺。貞觀（唐太宗年號，627-649年）十三年去世，享年八十三歲。

釋慧恭

慧恭法師，是益州成都人。俗家姓周。隋朝末年廢除佛法的時候，與同寺的惠遠結為同伴一起學習。惠遠直接前往長安聽講經，慧恭長期在荊州、揚州一帶尋訪佛道。惠遠在京城聽聞了各種經論等，都精通透徹，回到益州講授，卓越超群，受到僧俗的欽佩敬重。慧恭後來從江左（長江下游南岸地區）返回，兩人相遇，非常高興，共同敘述離別三十多年的情況。他們同住幾夜，談論佛法，惠遠的言語像泉水一樣涌出，而慧恭卻沒有什麼可說的。惠遠問慧恭說：『離別多年，今天得以相見，慶賀這次歡聚，應該談論些什麼呢？只是覺得你沒有什麼可說的，難道是沒有什麼收穫嗎？』慧恭回答說：『因為我天性愚鈍，什麼都不理解。』惠遠厲聲說：『即使什麼都不理解，難道不誦讀一部經嗎？』慧恭說：『只會誦讀《觀世音經》一卷。』惠遠嚴厲地說：『《觀世音經》，小孩子都能誦讀，何必勞煩你這樣的大人呢？況且你從小就出家，與我立下誓言，希望證得道果，難道三十多年來，只會誦讀一卷經，這難道不是錯誤的嗎？』

【English Translation】 English version: At the age of fifteen, while still a layman, he suffered an illness that caused his legs to become contracted and paralyzed. He constantly recited the Guanyin Sutra (the scripture of Guanshiyin Bodhisattva) for three years. Suddenly, a monk holding a water pitcher stood before him, without saying a word. Man asked, 'Where do you come from, Master?' The monk replied, 'Because the danyue (benefactor) constantly calls, I have come.' Man kowtowed and asked, 'What sins did this disciple commit in the past that I now suffer this affliction of contracted paralysis?' The monk said, 'In your previous life, you imprisoned and bound living beings, and this is the remaining misfortune that has caused this. Just close your eyes, and I will heal you.' Man obeyed and closed his eyes, feeling as if six or seven-inch nails were being pulled out from each of his knees. When it was done, he opened his eyes, intending to thank the monk, but the monk was nowhere to be found. Man stood up and walked as before. Man then realized it was Guanyin Bodhisattva manifesting. Therefore, he became even more sincere and vowed never to marry. Later, he suddenly understood Chan (Zen) meditation and sat still without moving, sometimes for three or seven days. In the early years of the Kaihuang (Sui Dynasty reign, 581-600) era, he renounced his secular life and became a monk, residing at the Jiudu Temple. He passed away in the thirteenth year of the Zhenguan (Tang Dynasty reign, 627-649) era, at the age of eighty-three.

The Venerable Huigong

The Dharma Master Huigong was a native of Chengdu in Yizhou. His lay surname was Zhou. At the end of the Sui Dynasty, when Buddhism was suppressed, he and Huiyuan from the same temple formed a bond to study together. Huiyuan went directly to Chang'an to listen to lectures, while Huigong spent a long time visiting the Way in Jingzhou and Yangzhou. Huiyuan heard various sutras and treatises in the capital and became proficient in them all. He returned to Yizhou to teach, excelling and surpassing others, and was respected by both monks and laypeople. Later, Huigong returned from Jiangzuo (the southern bank of the lower reaches of the Yangtze River), and the two met, rejoicing greatly. They recounted their separation of more than thirty years. They stayed together for several nights, discussing the Dharma. Huiyuan's words flowed like a spring, while Huigong had nothing to say. Huiyuan asked Huigong, 'We have been separated for many years, and today we are able to meet. We celebrate this joyful gathering. What should we discuss? I only feel that you have nothing to say. Could it be that you have gained nothing?' Huigong replied, 'Because my nature is dull and inferior, I understand nothing.' Huiyuan said sternly, 'Even if you understand nothing, have you not recited a single sutra?' Huigong said, 'I have only recited one scroll of the Guanshiyin Sutra.' Huiyuan said sternly, 'The Guanshiyin Sutra, even small children can recite it. Why would it trouble a great man like you? Moreover, you became a monk as a child and made a vow with me, hoping to attain the fruit of the Way. After more than thirty years, you have only recited one scroll of the sutra. Is this not wrong?'

闇鈍。懶墯所為。請與斷交。愿法師早去。無增遠之煩惱也。恭曰。經卷雖小。佛口所說。遵敬者得無量福。輕慢者得無量罪。仰愿暫息嗔心。當爲法師誦一遍。即與長別。遠大笑曰。觀世音經。是法華經普門品。遠已講之數過百遍。如何始欲鬧人耳乎。恭曰。外書云。人能弘道。非道弘人。但至心聽佛語。豈得以人棄法。乃于庭前結壇。壇中安高座。繞壇數匝。頂禮升座。遠不得已。于檐下據胡牀坐聽。恭始發聲唱經題。異香氤氳。遍滿房宇。及入文。天上作樂。雨四種花。樂則嘹亮振空。花則芬霏滿地。經訖下座。自為解座。花．樂方歇。惠遠接足頂禮。淚下交流。謝曰。惠遠臭穢死屍。敢行天日之下。乞暫留。賜見教誨。恭曰。非恭所能。諸佛力耳。即日拂衣長揖。沿流而去。

(右五條。出唐高僧傳。論曰。一句瞭然超百億。遠公講解超群。奚不如恭師之[言*奉]誦耶。此或遠公之行解未相應。或雖依文消釋。而實未了然。正所謂依經解義。三世佛怨。既云一句能超百億。則恭師持經一卷。豈為少哉。固其行解。又未可得而思議矣。)

觀音慈林集卷中卍新續藏第 88 冊 No. 1644 觀音慈林集

觀音慈林集卷下

粵東鼎湖山沙門釋　弘贊在犙　編

唐(

【現代漢語翻譯】現代漢語譯本：『你』愚昧遲鈍，行為懶惰，請允許我與你斷絕關係，希望法師您早點離開，免得增加彼此的煩惱。』恭回答說：『經卷雖然很小，但都是佛親口所說，尊敬的人能得到無量的福報，輕慢的人會得到無量的罪過。希望您能暫時平息怒火，我為您誦讀一遍，就此長別。』惠遠大笑著說：『《觀世音經》就是《法華經·普門品》，我已經講解過上百遍了，怎麼現在才想來打擾我的耳朵呢？』恭說：『外面的書上說，人能夠弘揚道，不是道來弘揚人。只要至誠地聽佛語，怎麼可以因為人而拋棄佛法呢？』於是在庭前搭建法壇，壇中安置高座，繞壇數圈，頂禮后登上高座。惠遠不得已，在屋檐下坐在胡牀上聽講。恭剛開始發聲唱經題，奇異的香氣瀰漫，遍滿房屋。等到進入經文內容，天空中奏響音樂，降下四種花。音樂嘹亮地響徹天空，花朵芬芳地鋪滿地面。誦經完畢後下座，自己解除法座，花和音樂才停止。惠遠隨即上前，握住恭的腳頂禮，淚流滿面，謝罪說：『惠遠我如同臭穢的屍體，竟然敢在光天化日之下行走，懇求您暫時留下，賜予我教誨。』恭說：『這不是我能做到的，是諸佛的力量啊。』當天就拂袖作別，沿著河流離開了。

（以上五條，出自《唐高僧傳》。評論說：一句瞭然能超越百億劫的功德，惠遠講解超過眾人，怎麼比不上恭師的[言*奉]誦呢？這或許是惠遠的修行和理解還沒有相應，或許雖然按照經文解釋，但實際上並沒有真正明白。這正是所謂的依經解義，三世佛都喊冤。既然說一句能超越百億劫的功德，那麼恭師持誦經卷一卷，難道會少嗎？他的修行和理解，又不是我們可以輕易揣測的。）

《觀音慈林集》卷中卍新續藏第 88 冊 No. 1644 《觀音慈林集》

《觀音慈林集》卷下

粵東鼎湖山沙門釋弘贊在犙編

唐（618年-907年）

【English Translation】 English version: 『You』 are dull and lazy, and I ask to sever ties with you. I hope that Dharma Master will leave early to avoid increasing each other's troubles.』 Gong replied, 『Although the scripture is small, it is spoken by the Buddha himself. Those who respect it will receive immeasurable blessings, and those who are disrespectful will receive immeasurable sins. I hope you can calm your anger temporarily, and I will recite it for you once, and then we will part ways forever.』 Huiyuan laughed loudly and said, 『The Guanshiyin Sutra (Avalokiteśvara Sutra, 觀世音經) is the Universal Gate Chapter (普門品) of the Lotus Sutra (法華經). I have lectured on it hundreds of times. Why do you want to disturb my ears now?』 Gong said, 『External books say that people can promote the Dao (道), not the Dao promote people. As long as you sincerely listen to the Buddha's words, how can you abandon the Dharma because of the person?』 So he built an altar in the courtyard, placed a high seat in the altar, circled the altar several times, prostrated and ascended to the seat. Huiyuan had no choice but to sit on a Hu bed (胡牀) under the eaves to listen. As soon as Gong began to chant the title of the sutra, a strange fragrance diffused and filled the house. When he entered the text, music played in the sky and four kinds of flowers rained down. The music resounded brightly in the sky, and the flowers fragrantly covered the ground. After finishing the sutra, he descended from the seat and dismissed the seat himself. The flowers and music then stopped. Huiyuan immediately stepped forward, held Gong's feet and prostrated, tears streaming down his face, and apologized, 『I, Huiyuan, am like a foul-smelling corpse, daring to walk under the bright sun. I beg you to stay temporarily and grant me teachings.』 Gong said, 『This is not something I can do, it is the power of all the Buddhas.』 That day, he flicked his sleeves and left, going along the river.

(The above five items are from Biographies of Eminent Monks of the Tang Dynasty (唐高僧傳). The commentary says: A single sentence of clear understanding can surpass hundreds of billions of kalpas (劫) of merit. Huiyuan's lectures surpass everyone else, how can they not be as good as Master Gong's recitation? This may be because Huiyuan's practice and understanding have not yet corresponded, or perhaps although he explains according to the scriptures, he has not really understood. This is exactly what is meant by interpreting the meaning according to the scriptures, which makes the Buddhas of the three worlds complain. Since it is said that a single sentence can surpass hundreds of billions of kalpas of merit, then how can Master Gong's recitation of a single volume of scriptures be less? His practice and understanding are not something we can easily speculate about.)

Guanyin Cilin Collection, Volume Middle 卍 New Continued Collection No. 1644 Guanyin Cilin Collection

Guanyin Cilin Collection, Volume Lower

Compiled by Shramana (沙門) Shi Hongzan Zaiyan of Dinghu Mountain in Guangdong

Tang Dynasty (618-907)

附五代)

釋曇藏

曇藏法師。俗姓楊氏。弘農華陰人。家世望門。清心自遠。年十五。占者謂為壽短。二親哀之。即為姻媾。既本非情。慮有推逼。遂逃亡山澤。惟念誰度。行之外野。少非游踐。莫知投造。但念觀音。久值一人。貌黑。而驅二牛。因問所從。可得宿否。便告藏曰。西行有寺。不遠當至。尋聞鐘聲。忽見僧寺。因求剃落。便遂本心。即遣出門。可行百步。回望不見。久乃天明。斯實聖境。感大士力而得造焉。

釋法常

法常法師。俗姓張氏。南陽白水人也。涉詣義門。妙崇行解。故眾所推美。歸依攝論。宗慕涅槃。課業行道。六時自勵。片無遺缺。有大神王。冠服皆素。率其部從。隨其旋繞。道俗時見。密以高之。又曾宵夜至佛堂中。壁畫樂天。一時起舞。後於中夜。又于佛堂。觀音菩薩從外入戶。上住空中。身相瑰琦。佩服瓔珞。晃發希有。良久便滅。后經五年。天將欲曙。又感普賢菩薩從東而來。去地五．六丈許。常之專精。徴應為如此也。

釋普明

普明禪師。本名法京。俗姓朱氏。會稽人。少小志操有異恒童。口常稱佛。不俗戲談。惟志崇法。以陳太建十四年。來入天臺。歸依智者。曉夕左右。服膺無懈。專求禪法。兼行方等．般舟．觀音懺悔。誦法

{ "translations": [ "現代漢語譯本", "釋曇藏", "曇藏法師，俗姓楊氏，是弘農華陰人。家世顯赫，從小就心性清靜，遠離塵俗。十五歲時，有相士說他壽命不長，他的父母為此感到悲哀，就為他安排了婚事。但他本無意於此，擔心被強迫，於是就逃到山野之中，心中只想著如何才能得度。在外行走，很少遊玩，也不知道該投奔何處，只是唸誦觀音菩薩的名號。時間久了，遇到一個人，面貌黝黑，趕著兩頭牛。曇藏法師就問他從哪裡來，是否可以借宿。那人告訴曇藏說：『向西走有一座寺廟，不遠就到了。』曇藏法師尋著聲音聽到了鐘聲，忽然看見一座僧寺，於是請求剃度出家，便實現了自己的心願。那人隨即出門，走了大約一百步，回頭看時就不見了。很久之後天亮了，曇藏法師知道這確實是聖境，是感應到觀音大士的力量才能來到這裡。", "", "釋法常", "法常法師，俗姓張氏，是南陽白水人。他廣泛涉獵佛法義理，精妙地崇尚修行和理解，因此受到大眾的推崇和讚美。他歸依《攝大乘論》，宗仰《涅槃經》，認真學習和修行，每天六個時辰都自我勉勵，沒有絲毫懈怠。有大神王，穿著素色的冠服，率領他的部眾，跟隨著法常法師繞行。道士和俗人有時會看見，私下裡認為他很高尚。法常法師還曾在夜晚到佛堂中，壁畫上的樂天（白居易）一時起舞。後來在半夜，又在佛堂里，觀音菩薩從外面進入房門，停留在空中，身相瑰麗奇特，佩戴著瓔珞，光彩照人，非常罕見。過了很久才消失。五年之後，天將要亮的時候，又感應到普賢菩薩從東方而來，距離地面五六丈左右。法常法師的專心精進，所得到的感應就是這樣。", "", "釋普明", "普明禪師，本名法京，俗姓朱氏，是會稽人。他從小就志向和操守與一般的兒童不同，口中常常唸佛，不說世俗的玩笑話，隻立志崇尚佛法。在陳朝太建十四年（582年），來到天臺山，歸依智者大師，早晚都在智者大師左右，服從教誨，沒有絲毫懈怠。他專心求學禪法，兼修方等懺、般舟三昧、觀音懺悔，誦讀佛法。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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華經。隨智者適廬山東林寺。明於陶侃瑞像閣內。行觀音懺法。冬十一月。身不衣絮。苦節行道。見一僧云。所名法京。未為善稱。可改為普明。此名曉朗。照了三世。懺訖。啟智者。智者云。此冥中所示。宜即改舊從新。

釋靜之

靜之禪師。姓趙。雍州高陵人。父母念善。絕無息胤。祈求遍至。厭惡欲染。辛腥永絕。誕育之後。年七．八歲。樂阿彌陀觀。依文修學。性樂出家。貞觀初。隱光化寺。一十餘載。常坐茅宇。不居僧房。四方集者二百餘人。六時三業不負光景。時鼻患肉塞。百方無驗。有僧令誦般若心經萬遍。肉鈴便落。(般若心經。明觀音菩薩之智行也。)

釋智勤

智勤者。俗姓朱。少小以匡護為心。每處眾。發言無不𠃔睦。精誠勇猛。事皆冥祐。初母患委頓。爲念觀音。宅中樹葉之上。皆現化佛。閤家並見。母疾遂除。

釋法通

法通者。姓關。京兆鄠人。小出家。極尪弱。隨風偃仆。似任羅綺。由是同侶頗輕之。通輒流淚。一朝對觀音像。慷慨曰。通聞菩薩聖鑒。所愿克從。乞垂提誘。免斯輕侮。因斯誦觀音經。晝夜不捨。后歲余。歸本生覲母。旦食訖。假寐于庭樹下。少間。口中涎沫流液。可有三升。母以為物忤。遽呼覺。問何事如此。通曰。向見有人

【現代漢語翻譯】現代漢語譯本華經。跟隨智者前往廬山東林寺。在陶侃瑞像閣內，明瞭觀音懺法。冬季十一月，身上不穿棉衣，以艱苦的修行方式行道。見到一位僧人說：『所起的名字法京，不夠好，可以改為普明。這個名字曉朗，照亮三世。』懺法完畢后，稟告智者。智者說：『這是冥冥之中所示，應該改舊從新。』

釋靜之

靜之禪師，姓趙，雍州高陵人。父母一心向善，但一直沒有子嗣。四處祈求，厭惡情慾之事，永遠斷絕葷腥。生下他之後，七八歲時，就喜歡阿彌陀佛的觀想，依照經文修學。天性喜歡出家。貞觀初年（627年），隱居在光化寺，十多年間，常住在茅草屋裡，不居住在僧房。四方聚集而來的人有二百多人，每天六時勤修，身口意三業都不辜負光陰。當時鼻子患了肉塞之癥，用盡各種方法都沒有效果。有僧人讓他誦讀《般若心經》（解釋觀音菩薩的智慧和修行）一萬遍，肉鈴就脫落了。

釋智勤

智勤，俗姓朱。從小就以匡扶正義為己任。每次在眾人之中，發言沒有不和睦的。精誠勇猛，所做之事都有冥冥之中的庇佑。起初母親患病臥床不起，他為母親唸誦觀音菩薩的名號，家中樹葉之上，都顯現出化佛，全家人都看到了。母親的疾病因此痊癒。

釋法通

法通，姓關，京兆鄠人。從小就出家，身體極其虛弱，弱不禁風，好像承受不了羅綺的重量。因此同伴們很輕視他。法通總是流淚。一天，對著觀音像，慷慨地說：『法通聽說菩薩聖明，所愿都能實現。乞求菩薩提攜引導，免受這種輕視。』因此誦讀觀音經，晝夜不停。過了一年多，回家鄉探望母親。早上吃完飯，在庭院的樹下小睡。過了一會兒，口中流出涎沫，大約有三升。母親以為是被什麼東西衝撞了，急忙叫醒他，問他發生了什麼事。法通說：『剛才看見有人'

【English Translation】 English version Hua Jing. Followed Zhi Zhe (Wise One) to Donglin Temple on Mount Lu. He understood the Guanyin (Avalokiteśvara) repentance method in Tao Kan's Rui Xiang Pavilion. In the eleventh month of winter, he did not wear cotton clothes, practicing the Way with austerity. He saw a monk who said, 'The name Fa Jing (Dharma Capital) is not a good name. It can be changed to Puming (Universal Illumination). This name is bright and illuminates the three worlds.' After the repentance, he reported to Zhi Zhe. Zhi Zhe said, 'This is shown in the dark. It is appropriate to change the old and start anew.'

Shi Jingzhi

Chan Master Jingzhi, surname Zhao, was from Gaoling in Yongzhou. His parents were devoted to good deeds but had no offspring. They prayed everywhere, abhorred lust, and permanently abstained from meat and pungent foods. After his birth, at the age of seven or eight, he enjoyed contemplating Amitabha (Amitāyus), studying and practicing according to the scriptures. He was naturally inclined to leave home. In the early years of the Zhenguan era (627 AD), he lived in seclusion at Guanghua Temple for more than ten years, often residing in a thatched hut and not in a monk's room. More than two hundred people gathered from all directions, and he diligently practiced the three karmas (body, speech, and mind) at six times of the day, not wasting time. At that time, he suffered from nasal polyps, and all methods were ineffective. A monk told him to recite the Prajna Paramita Heart Sutra (explaining the wisdom and practice of Guanyin Bodhisattva) ten thousand times, and the polyp fell off.

Shi Zhiqin

Zhiqin, with the lay surname Zhu, had the ambition to uphold justice from a young age. Whenever he was among people, his words were always harmonious. He was sincere and courageous, and his actions were always blessed in the dark. Initially, his mother suffered from a debilitating illness. He recited the name of Guanyin Bodhisattva for his mother, and manifested Buddhas appeared on the leaves of the trees in the house, which the whole family saw. His mother's illness was thus cured.

Shi Fatong

Fatong, surname Guan, was from Hu County in Jingzhao. He left home at a young age and was extremely weak, swaying in the wind, as if unable to bear the weight of fine silk. Therefore, his companions looked down on him. Fatong often shed tears. One day, facing the Guanyin statue, he said with emotion, 'Fatong has heard that the Bodhisattva is wise and can fulfill all wishes. I beg the Bodhisattva to guide me and save me from this contempt.' Therefore, he recited the Guanyin Sutra day and night without stopping. After more than a year, he returned to his hometown to visit his mother. After eating breakfast, he took a nap under a tree in the courtyard. After a while, saliva flowed from his mouth, about three liters. His mother thought he had been disturbed by something and hurriedly woke him up, asking him what had happened. Fatong said, 'I just saw someone'

遺三驢䭾筋。通啖始一驢。娘呼遂覺。餘二失之。自爾覺自力雄勇。肌膚堅𩊕。密舉大木石。不以為重。寺有僧戡者。膂力之最。通竊取袈裟安在柱下。戡初不見。謂是神鬼所為。通笑為舉梁抽取。戡大駭服。有大石臼。重五百餘斤。通於南山負來供僧用。今現在貯水。隋高祖甚重之。

釋智顯

智顯禪師。住遼州護明寺。少出家。戒操貞峻。立操耿介。專務坐禪。人不知其所詣。后與道俗十餘人行值突厥。並被驅掠。顯遂隱身不見。后訪得詰之。但云。我念觀音。故不值賊。

(右七條。出唐高僧傳)

釋元康

元康法師。不詳姓氏。貞觀中游學京邑。先居山野。恒務持誦觀音。求加慧解。遂感鹿一首。角分八岐。厥形絕異。康見之。撫而馴伏。遂豢養之。乘而致遠。曾無倦色。康之辯才無礙。帝聞之。詔入安國寺講三論。遂造疏。解中觀之理。別撰玄樞兩卷。總明中．百．門之宗旨焉。(出宋高僧傳)

三藏玄奘法師

師本名袆。俗姓陳。漢太丘仲弓之後。父慧英。潔有雅操。師初生。母夢師著白衣西去。母曰。汝是我子。今欲何去。答曰。為求法故去。此則遊方之先兆也。年十一。從兄長捷法師。日授精理。旁兼巧論。卓然梗正。不偶時流。年十三。升座講演。詞

【現代漢語翻譯】現代漢語譯本遺三驢䭾筋。通啖始一驢。娘呼遂覺。餘二失之。自爾覺自力雄勇。肌膚堅𩊕。密舉大木石。不以為重。寺有僧戡者。膂力之最。通竊取袈裟安在柱下。戡初不見。謂是神鬼所為。通笑為舉梁抽取。戡大駭服。有大石臼。重五百餘斤。通於南山負來供僧用。今現在貯水。隋高祖（581-604）甚重之。

釋智顯

智顯禪師。住遼州護明寺。少出家。戒操貞峻。立操耿介。專務坐禪。人不知其所詣。后與道俗十餘人行值突厥。並被驅掠。顯遂隱身不見。后訪得詰之。但云。我念觀音。故不值賊。

(右七條。出唐高僧傳)

釋元康

元康法師。不詳姓氏。貞觀（627-649）中游學京邑。先居山野。恒務持誦觀音。求加慧解。遂感鹿一首。角分八岐。厥形絕異。康見之。撫而馴伏。遂豢養之。乘而致遠。曾無倦色。康之辯才無礙。帝聞之。詔入安國寺講三論。遂造疏。解中觀之理。別撰玄樞兩卷。總明中．百．門之宗旨焉。(出宋高僧傳)

三藏玄奘法師

師本名袆。俗姓陳。漢太丘仲弓之後。父慧英。潔有雅操。師初生。母夢師著白衣西去。母曰。汝是我子。今欲何去。答曰。為求法故去。此則遊方之先兆也。年十一。從兄長捷法師。日授精理。旁兼巧論。卓然梗正。不偶時流。年十三。升座講演。詞 English version He left three donkeys carrying tendons. Tong ate one donkey's worth at first. His mother called out, and he then became aware. He lost the other two. From then on, he felt his own strength and courage, and his skin became firm and strong. He secretly lifted large wooden objects and stones, not considering them heavy. In the temple, there was a monk named Kan, who was the strongest. Tong secretly took the kasaya (袈裟, a Buddhist monastic robe) and placed it under a pillar. Kan initially didn't see it and thought it was the work of gods or ghosts. Tong laughed and lifted the beam to take it out. Kan was greatly shocked and submitted. There was a large stone mortar, weighing more than five hundred catties. Tong carried it from the Southern Mountain to provide for the monks' use. It is now used for storing water. Emperor Gaozu of the Sui Dynasty (隋高祖, 581-604) greatly valued him.

釋智顯 (Shi Zhixian)

Chan Master Zhixian lived in Huming Temple in Liaozhou. He became a monk at a young age, maintaining pure precepts and upright conduct. He was dedicated to seated meditation. People did not know where he was going spiritually. Later, he and more than ten monks and laypeople encountered the Tujue (突厥, a Turkic people) and were captured. Xian then made himself invisible. Later, he was found and questioned. He only said, 'I recited the name of Avalokitesvara (觀音, the Bodhisattva of Compassion), so I was not captured by the bandits.'

(The above seven entries are from the 'Tang High Monks Biography' 唐高僧傳)

釋元康 (Shi Yuankang)

Master Yuankang's surname is unknown. During the Zhenguan (貞觀, 627-649) era, he traveled to the capital to study. He first lived in the mountains and fields, constantly reciting the name of Avalokitesvara (觀音, the Bodhisattva of Compassion), seeking to increase his wisdom and understanding. Consequently, he was inspired by a deer with eight branches on its antlers, whose form was exceptionally unique. Kang saw it, stroked it, and tamed it. He then raised it and rode it to distant places, never showing fatigue. Kang's eloquence was unimpeded. The emperor heard of it and summoned him to Anguo Temple to lecture on the Three Treatises. He then wrote a commentary, explaining the principles of Madhyamaka (中觀, the Middle Way). He also separately compiled two volumes of 'Profound Pivot,' which comprehensively clarified the tenets of the Madhyamaka, Hundred, and Gate schools. (From the 'Song High Monks Biography' 宋高僧傳)

三藏玄奘法師 (Tang Sanzang Xuanzang)

The master's original name was Yi, and his secular surname was Chen. He was a descendant of Zhong Gong of Taiqiu in the Han Dynasty. His father, Huiying, was pure and had elegant conduct. When the master was born, his mother dreamed that he was wearing white clothes and going west. His mother said, 'You are my son. Where do you want to go now?' He replied, 'I am going to seek the Dharma.' This was a precursor to his travels. At the age of eleven, he followed his elder brother, Dharma Master Zhangjie, and studied the essence of the scriptures daily, while also skillfully debating. He was upright and did not follow the trends of the time. At the age of thirteen, he ascended the seat to lecture, and his words

【English Translation】 English version He left three donkeys carrying tendons. Tong ate one donkey's worth at first. His mother called out, and he then became aware. He lost the other two. From then on, he felt his own strength and courage, and his skin became firm and strong. He secretly lifted large wooden objects and stones, not considering them heavy. In the temple, there was a monk named Kan, who was the strongest. Tong secretly took the kasaya ('袈裟', a Buddhist monastic robe) and placed it under a pillar. Kan initially didn't see it and thought it was the work of gods or ghosts. Tong laughed and lifted the beam to take it out. Kan was greatly shocked and submitted. There was a large stone mortar, weighing more than five hundred catties. Tong carried it from the Southern Mountain to provide for the monks' use. It is now used for storing water. Emperor Gaozu of the Sui Dynasty ('隋高祖', 581-604) greatly valued him.

釋智顯 (Shi Zhixian)

Chan Master Zhixian lived in Huming Temple in Liaozhou. He became a monk at a young age, maintaining pure precepts and upright conduct. He was dedicated to seated meditation. People did not know where he was going spiritually. Later, he and more than ten monks and laypeople encountered the Tujue ('突厥', a Turkic people) and were captured. Xian then made himself invisible. Later, he was found and questioned. He only said, 'I recited the name of Avalokitesvara ('觀音', the Bodhisattva of Compassion), so I was not captured by the bandits.'

(The above seven entries are from the 'Tang High Monks Biography' 唐高僧傳)

釋元康 (Shi Yuankang)

Master Yuankang's surname is unknown. During the Zhenguan ('貞觀', 627-649) era, he traveled to the capital to study. He first lived in the mountains and fields, constantly reciting the name of Avalokitesvara ('觀音', the Bodhisattva of Compassion), seeking to increase his wisdom and understanding. Consequently, he was inspired by a deer with eight branches on its antlers, whose form was exceptionally unique. Kang saw it, stroked it, and tamed it. He then raised it and rode it to distant places, never showing fatigue. Kang's eloquence was unimpeded. The emperor heard of it and summoned him to Anguo Temple to lecture on the Three Treatises. He then wrote a commentary, explaining the principles of Madhyamaka ('中觀', the Middle Way). He also separately compiled two volumes of 'Profound Pivot,' which comprehensively clarified the tenets of the Madhyamaka, Hundred, and Gate schools. (From the 'Song High Monks Biography' 宋高僧傳)

三藏玄奘法師 (Tang Sanzang Xuanzang)

The master's original name was Yi, and his secular surname was Chen. He was a descendant of Zhong Gong of Taiqiu in the Han Dynasty. His father, Huiying, was pure and had elegant conduct. When the master was born, his mother dreamed that he was wearing white clothes and going west. His mother said, 'You are my son. Where do you want to go now?' He replied, 'I am going to seek the Dharma.' This was a precursor to his travels. At the age of eleven, he followed his elder brother, Dharma Master Zhangjie, and studied the essence of the scriptures daily, while also skillfully debating. He was upright and did not follow the trends of the time. At the age of thirteen, he ascended the seat to lecture, and his words

理備盡。聲望逾遠。至年二十有九。私自惟曰。學貴經遠。義重疏通。鉆仰一方。未成探頤。若不輕生殉命。誓往西天。何能具覿成言。用通神解。遂徑往姑臧。漸至燉煌。逾玉門關。路由天塞。裹糧弔影。前望悠然。但見平沙。八百餘里。上無飛鳥。下無走獸。復無水草。唯一心稱念觀音菩薩。及般若心經。西北而進。四顧茫然。人馬俱絕。夜則妖魑舉火。爛若繁星。晝則驚風擁沙。散如時雨。經四夜五日。無滴沾喉。口腹乾焦。幾將殞絕。不復能進。遂臥沙中。默唸觀音。雖困不捨。啟菩薩曰。玄奘此行。不求財利。無冀名譽。但為無上道心正法來耳。仰惟菩薩慈念群生。以救苦為務。此為苦矣。寧不知耶。如是告時。心心無輟。至第五夜半。忽有涼風觸身。冷快如沐寒水。遂得目明。馬亦能起。行經數里。忽見青草數畝。下馬恣食。又見一池。水甘澄鏡。因而就飲。身命重全。人馬俱得蘇息。計此應非舊水草。固是志誠所感。菩薩之慈施也。由是得逾流沙。至高昌國。其王禮待甚隆。堅留不住。遂使遞送西域。師游五天竺境。往還一十八載。經歷百三十五國。所經危險諸難。皆獲無虞。雖師宿願所致。誠菩薩之慈護也。(出本傳)

釋知玄

知玄法師。字後覺。姓陳氏。眉州洪雅人也。敷演經論。

僧俗仰觀。戶外之屨。日已多矣。又研習外典經籍。百家之言。無不該綜。每恨鄉音不正。乃于象耳山。誦大悲咒。夢神僧截舌換之。明日。俄變秦語矣。

文宗

太和中。文宗皇帝。尚食廚烹雞子。忽群卵中呼觀音菩薩。遂敕不得用雞子。又酷嗜蜃蛤。沿海官吏。先時遞進。人亦勞止。一日御饌中。盈柈而進。有擘不開呀者。帝觀其異。即焚香祝之。俄為菩薩形。梵相剋全。儀容可愛。遂致於金粟檀香合。以玉綿錦覆之。賜興善寺。令致禮之。宣問群臣。斯何瑞也。相國李公德裕奏曰。臣不足知。惟知聖德昭應。其諸佛理。聞終南山。有恒政禪師。大明佛法。博聞強識。遂詔入宣問。政曰。貧道聞物無虛應。此乃啟沃陛下之信心耳。故契經中。應以此身得度者。即現此身而為說法也。帝曰。菩薩身已見。未聞說法。政曰。陛下睹此為常非常耶。信非信耶。帝曰。希奇事。朕深信焉。政曰。陛下已聞說法了。皇情悅豫。得未曾有。敕天下寺院。各立觀音像。以答殊休。

僧伽菩薩

僧伽菩薩。蔥嶺北。何國人也。將弟子慧儼。同至臨淮。就信義坊居人乞地。下標誌之。言決於此處建立伽藍。遂穴土獲古碑。乃齊國香積寺也。得金像。衣葉刻普照王佛字。居人嘆異云。天眼先見。吾曹安得不捨

【現代漢語翻譯】現代漢語譯本僧人和俗人抬頭仰望，門外的鞋子已經很多了。又研習外道的經典書籍，諸子百家的言論，沒有不廣泛涉獵的。常常遺憾自己的鄉音不正，於是在象耳山誦持大悲咒，夢見神僧截斷他的舌頭併爲他更換。第二天，忽然變成了秦地的口音。

文宗（唐文宗，809年-840年）

唐太和年間（唐文宗年號，827年-835年），文宗皇帝的御膳房烹飪雞蛋，忽然一群雞蛋中發出呼喚觀音菩薩的聲音，於是皇帝下令不得食用雞蛋。又非常喜歡吃蜃蛤，沿海的官吏，很早就開始進貢，百姓也因此勞累不堪。一天，御膳中，盛滿一盤進獻上來，有一個怎麼也掰不開的。皇帝覺得奇怪，就焚香祝禱。一會兒，變成菩薩的形狀，梵相完整，儀容可愛。於是放置在金粟檀香盒中，用玉綿錦覆蓋，賜給興善寺，命寺中僧人致禮。文宗皇帝詢問群臣，這是什麼祥瑞。宰相李德裕奏答說：『我見識淺薄，不足以知曉。只知道這是聖德感應。至於其中的佛理，聽說終南山有恒政禪師，精通佛法，博聞強識。』於是下詔召入詢問。恒政禪師說：『貧道聽說事物沒有無緣無故的顯現，這乃是開啟陛下信心的緣故啊。所以在佛經中說，應以何種身形得度者，即現何種身形而為說法。』皇帝說：『菩薩的身形已經見到了，還沒有聽到說法。』恒政禪師說：『陛下看到這個是常還是非常呢？相信還是不相信呢？』皇帝說：『這是希奇的事情，我深信不疑。』恒政禪師說：『陛下已經聽聞說法了。』皇帝心情喜悅，得到了前所未有的體驗。下令天下寺院，各自設立觀音像，以答謝這特殊的恩賜。

僧伽菩薩（觀音菩薩的化身）

僧伽菩薩，是蔥嶺以北，何國人。帶領弟子慧儼，一同來到臨淮，向信義坊的居民乞討土地，在地上做標記，說決定在此處建立伽藍（寺廟）。於是挖掘土地，獲得古碑，乃是齊國（南齊，479年-502年）的香積寺。又得到金像，衣葉上刻著普照王佛的字樣。當地居民感嘆驚異地說：『天眼先已看見，我們怎麼能不捨棄呢？』

【English Translation】 English version Monks and laypeople looked up, and there were already many shoes outside the door. He also studied the scriptures of other religions and the words of various schools of thought, without failing to comprehensively understand them. He often regretted that his local accent was not correct, so he recited the Great Compassion Mantra on Elephant Ear Mountain. He dreamed of a divine monk cutting off his tongue and replacing it. The next day, he suddenly spoke with a Qin accent.

Emperor Wenzong (Emperor Wenzong of Tang, 809-840)

During the Taihe period of the Tang Dynasty (Emperor Wenzong's reign, 827-835), the imperial kitchen of Emperor Wenzong was cooking chicken eggs when suddenly a group of eggs emitted sounds calling out to Guanyin Bodhisattva. Therefore, the emperor ordered that chicken eggs should not be eaten. He also had a great fondness for eating clam, and officials along the coast had been offering them as tribute since early times, causing the people to be exhausted. One day, a plate full of them was presented in the imperial meal, and there was one that could not be opened no matter what. The emperor found it strange and burned incense to pray. After a while, it transformed into the form of a Bodhisattva, with a complete Brahmanical appearance and a lovable demeanor. Therefore, it was placed in a sandalwood box, covered with jade silk, and bestowed upon Xing'shan Temple, ordering the monks to pay their respects. Emperor Wenzong asked his ministers what auspicious sign this was. Chancellor Li Deyu replied, 'My knowledge is shallow and not enough to know. I only know that this is a response to Your Majesty's virtuous deeds. As for the Buddhist principles within, I have heard that Zen Master Hengzheng of Zhongnan Mountain is proficient in Buddhism and has extensive knowledge and a strong memory.' Therefore, he issued an edict to summon him for questioning. Zen Master Hengzheng said, 'This poor monk has heard that things do not appear without a reason. This is to open up Your Majesty's faith. Therefore, it is said in the Buddhist scriptures that whoever should be saved by what form, will appear in that form to expound the Dharma.' The emperor said, 'The form of the Bodhisattva has already been seen, but I have not heard the Dharma.' Zen Master Hengzheng said, 'Does Your Majesty see this as constant or impermanent? Do you believe or not believe?' The emperor said, 'This is a rare thing, and I deeply believe in it.' Zen Master Hengzheng said, 'Your Majesty has already heard the Dharma.' The emperor was delighted and had an unprecedented experience. He ordered all temples in the world to establish statues of Guanyin to repay this special grace.

Sangharama Bodhisattva (Incarnation of Guanyin Bodhisattva)

Sangharama Bodhisattva was from the country north of the Pamir Mountains, of what country. He led his disciple Huiyan to Linhuai together, begging for land from the residents of Xinyi Ward, marking the ground, saying that he was determined to build a Sangharama (monastery) here. Therefore, he dug up the ground and obtained an ancient stele, which was the Xiangji Temple of the Qi Dynasty (Southern Qi, 479-502). He also obtained a golden statue, with the words 'Buddha of Universal Illumination' engraved on the clothing. The local residents exclaimed in amazement, saying, 'The heavenly eye has already seen it, how can we not give it up?'

乎。嘗臥賀䟦氏家。身忽長過床榻各三尺許。莫不驚怪。次現十一面觀音形。其家舉族欣慶。倍加信重。遂舍宅焉。中宗孝和帝景龍二年。賜寺額曰普光王。四年庚戌示疾。儼然坐亡。神彩猶生。止瞑目耳。俗齡八十三。法臘罔知。在本國三十年。化唐土五十三載。多現靈蹟。帝慘悼黯然。乃敕群臣送葬。士庶填𨶮。帝問萬回師曰。彼僧伽者。何人也。對曰。觀音菩薩化身也。經可不云乎。應以比丘得度者。故現之沙門相也。咸通中。龐勛者。本徐州戍卒。擅離桂管。沿路劫掠。而攻泗州。圍逼其城。伽于塔頂現形。外寇皆睡。城中偶出擊之。驚竄而陷。泗州以事奏聞。仍錫號證聖大師也。由此多於塔頂現小僧狀。傾州瞻望。然有吉兇表兆。於時乞風者得風。求子者得子。今聞有躬禮者。往往有全不見伽形相者。或見笑容者吉。不然則兇。其不可爰度者如此。洎乎周世宗。有事于江南。先攻取泗上。伽寄夢于州民言。不宜輕敵。如是達于州牧。皆未之信。自爾家家夢同。告之。遂降。全一郡生民。賴伽之庇矣。天下凡造精廬。必立伽真相。榜曰大聖僧伽和尚。有所乞愿。多遂人心。

岸禪師

岸禪師。并州人也。以凈土為真歸之地。行方等懺。服勤無缺。微有疾。作禪觀不虧。見觀音．勢至二菩薩。現於

【現代漢語翻譯】現代漢語譯本

...的事情。曾經睡在賀䟦(hé bá)氏的家裡，身體忽然長過床榻三尺多，沒有不驚怪的。接著顯現十一面觀音的形象，他們全家都非常高興，更加信奉敬重，於是把住宅捐獻出來作為寺廟。唐中宗孝和皇帝景龍二年（708年），賜寺廟匾額為『普光王』。景龍四年（710年）庚戌日，示現疾病，端正地坐著去世，神采還像活著一樣，只是閉上了眼睛。世俗年齡八十三歲，出家年齡不詳，在本國三十年，在唐朝五十三年，多次顯現靈異事蹟。皇帝非常悲痛，於是命令群臣護送安葬，百姓擁擠觀看。皇帝問萬回(wàn huí)師說：『那位僧伽(sēng qié)是什麼人啊？』萬回師回答說：『是觀音菩薩的化身啊。《經》上不是說了嗎？應以比丘(bǐ qiū)身得度者，所以顯現沙門(shā mén)的形象啊。』咸通(xián tōng)年間，龐勛(páng xūn)是徐州的戍卒，擅自離開桂管，沿路搶劫，並且攻打泗州，包圍逼近那座城。僧伽在塔頂顯現身形，外來的寇賊都睡著了，城中有人偶然出城攻擊他們，寇賊驚慌逃竄而潰敗。泗州把這件事上奏朝廷，朝廷就賜予僧伽『證聖大師』的稱號。從此以後，僧伽多次在塔頂顯現小僧的形狀，全城的人都瞻仰觀看，以此來預兆吉兇。當時，祈求風調雨順的人得到風調雨順，求子的人得到兒子。現在聽說有親自禮拜的人，往往有完全看不見僧伽形相的，或者看見笑容的就吉利，不然就兇險。他不可輕易測度的就是這樣。到了周世宗(zhōu shì zōng)時期，要攻打江南，先攻取泗州。僧伽在夢中告訴泗州的百姓說，不應該輕敵。這樣傳達給了州牧，州牧都不相信。從此以後，家家戶戶都做了同樣的夢，告訴了州牧，於是投降了。全郡的百姓，都依賴僧伽的庇護啊。天下凡是建造精美的寺廟，必定樹立僧伽的真相，題寫『大聖僧伽和尚』，人們有所祈求，大多能如願以償。

岸禪師(àn chán shī)

岸禪師是并州人。把凈土作為真正歸宿的地方，修行方等懺法，勤奮沒有缺失。稍微有點疾病，做禪觀也不懈怠，看見觀音(guān yīn)、勢至(shì zhì)二位菩薩，顯現在... English version

...matter. He once slept at the house of Heba (賀䟦), and his body suddenly grew three feet longer than the bed, which astonished everyone. Then he manifested as the Eleven-Faced Avalokiteśvara (十一面觀音) form, which brought great joy and increased faith and respect to the family, so they donated their residence to become a temple. In the second year of Jinglong (景龍) (708) during the reign of Emperor Zhongzong (中宗) of the Tang Dynasty, the temple was granted the name 'Puguang Wang (普光王)'. In the fourth year of Jinglong (景龍) (710), on the day of Gengxu (庚戌), he showed signs of illness and passed away sitting upright, his spirit still alive, only his eyes were closed. His secular age was eighty-three, and his monastic age was unknown. He spent thirty years in his native country and fifty-three years in the Tang Dynasty, manifesting many miraculous events. The emperor was deeply saddened and ordered his ministers to escort the burial, with common people crowding to watch. The emperor asked Master Wanhui (萬回), 'Who is that Sangha (僧伽)?' Wanhui replied, 'He is an incarnation of Avalokiteśvara (觀音) Bodhisattva. Doesn't the Sutra say that those who should be saved in the form of a Bhiksu (比丘) will manifest as a Shramana (沙門)?' During the Xiantong (咸通) era, Pang Xun (龐勛), a soldier from Xuzhou (徐州), deserted from Guiguan (桂管), robbed along the way, and attacked Sizhou (泗州), besieging the city. Sangha appeared on the top of the pagoda, causing the invading bandits to fall asleep. Some people in the city accidentally attacked them, and the bandits were startled and fled in defeat. Sizhou reported this matter to the court, and the court bestowed upon Sangha the title of 'Zheng Sheng Da Shi (證聖大師)'. From then on, Sangha often appeared on the top of the pagoda in the form of a small monk, which the whole city looked up to, using it to foretell good and bad omens. At that time, those who prayed for favorable winds received favorable winds, and those who sought children received children. Now it is said that those who personally prostrate themselves, often cannot see Sangha's form at all, or those who see a smile are fortunate, otherwise they are inauspicious. That is how unpredictable he is. During the time of Emperor Shizong (世宗) of the Zhou Dynasty, when he was about to attack Jiangnan (江南), he first captured Sizhou (泗州). Sangha told the people of Sizhou in a dream that they should not underestimate the enemy. This was conveyed to the governor, but the governor did not believe it. From then on, every household had the same dream and told the governor, so they surrendered. The people of the entire prefecture relied on Sangha's protection. Throughout the world, whenever magnificent temples are built, a true image of Sangha is erected, inscribed with 'Great Sage Sangha Monk (大聖僧伽和尚)'. People make requests, and most of them are fulfilled.

Chan Master An (岸禪師)

Chan Master An (岸禪師) was from Bingzhou (并州). He regarded the Pure Land as the true place of return, practiced the Fangdeng Repentance (方等懺) diligently without fail. Even with a slight illness, he did not neglect his Chan meditation, and saw Avalokiteśvara (觀音) and Mahasthamaprapta (勢至) Bodhisattvas appearing in...

【English Translation】 English version

...matter. He once slept at the house of Heba (賀䟦), and his body suddenly grew three feet longer than the bed, which astonished everyone. Then he manifested as the Eleven-Faced Avalokiteśvara (十一面觀音) form, which brought great joy and increased faith and respect to the family, so they donated their residence to become a temple. In the second year of Jinglong (景龍) (708 AD) during the reign of Emperor Zhongzong (中宗) of the Tang Dynasty, the temple was granted the name 'Puguang Wang (普光王)'. In the fourth year of Jinglong (景龍) (710 AD), on the day of Gengxu (庚戌), he showed signs of illness and passed away sitting upright, his spirit still alive, only his eyes were closed. His secular age was eighty-three, and his monastic age was unknown. He spent thirty years in his native country and fifty-three years in the Tang Dynasty, manifesting many miraculous events. The emperor was deeply saddened and ordered his ministers to escort the burial, with common people crowding to watch. The emperor asked Master Wanhui (萬回), 'Who is that Sangha (僧伽)?' Wanhui replied, 'He is an incarnation of Avalokiteśvara (觀音) Bodhisattva. Doesn't the Sutra say that those who should be saved in the form of a Bhiksu (比丘) will manifest as a Shramana (沙門)?' During the Xiantong (咸通) era, Pang Xun (龐勛), a soldier from Xuzhou (徐州), deserted from Guiguan (桂管), robbed along the way, and attacked Sizhou (泗州), besieging the city. Sangha appeared on the top of the pagoda, causing the invading bandits to fall asleep. Some people in the city accidentally attacked them, and the bandits were startled and fled in defeat. Sizhou reported this matter to the court, and the court bestowed upon Sangha the title of 'Zheng Sheng Da Shi (證聖大師)'. From then on, Sangha often appeared on the top of the pagoda in the form of a small monk, which the whole city looked up to, using it to foretell good and bad omens. At that time, those who prayed for favorable winds received favorable winds, and those who sought children received children. Now it is said that those who personally prostrate themselves, often cannot see Sangha's form at all, or those who see a smile are fortunate, otherwise they are inauspicious. That is how unpredictable he is. During the time of Emperor Shizong (世宗) of the Zhou Dynasty, when he was about to attack Jiangnan (江南), he first captured Sizhou (泗州). Sangha told the people of Sizhou in a dream that they should not underestimate the enemy. This was conveyed to the governor, but the governor did not believe it. From then on, every household had the same dream and told the governor, so they surrendered. The people of the entire prefecture relied on Sangha's protection. Throughout the world, whenever magnificent temples are built, a true image of Sangha is erected, inscribed with 'Great Sage Sangha Monk (大聖僧伽和尚)'. People make requests, and most of them are fulfilled.

Chan Master An (岸禪師)

Chan Master An (岸禪師) was from Bingzhou (并州). He regarded the Pure Land as the true place of return, practiced the Fangdeng Repentance (方等懺) diligently without fail. Even with a slight illness, he did not neglect his Chan meditation, and saw Avalokiteśvara (觀音) and Mahasthamaprapta (勢至) Bodhisattvas appearing in...

空中。持久不滅。岸召境內畫人。無能畫者。忽有二人。云從西京來。欲往五臺。自樂輸工畫菩薩形相。繪事畢。贈鞋二緉。忽隱無蹤。岸知西方緣熟。告諸弟子云。吾今往生。誰可偕行。有小童子稽顙曰。愿隨師去。乃令往辭父母。父母謂為戲言。而令沐浴著凈衣。入道場。唸佛須臾而終。岸責曰。何得前行。岸索筆贊二菩薩曰。觀音助遠接。勢至輔遙迎。寶瓶冠上顯。化佛頂前明。俱游十方剎。持華候九生。愿以慈悲手。提獎共西行。述贊已。別諸弟子。入道場。命門徒。助吾唸佛。端坐而終。春秋八十。

釋法朗

法朗者。姑蘇人也。誦觀音明咒。神效屢彰。龍朔二年。城陽公主有疾沉篤。有告言。朗能持秘咒。理病多瘳。帝召朗至。設壇持誦。信宿而安。公主奏請改寺額曰觀音寺。以居之。

釋僧炫

僧炫者。并州人也。年九十六。遇道綽師著安樂集。講觀經。始迴心唸佛。恐壽將終。日夜禮佛一千拜。念彌陀佛八萬遍。於五年間。一心無怠。大漸。告弟子曰。阿彌陀佛來授我香衣。觀音．勢至行列在前。化佛遍滿虛空。從此西去。純是凈土。言訖而終。

釋懷玉

懷玉禪師。姓高。丹丘人也。執持律法。名節峭然。一食長坐。蚤虱恣生。唯一布衣。行懺悔之法。課其

一日。念彌陀佛五萬聲。通誦彌陀經三十萬卷。至天寶元年六月九日。俄見西方聖像。數若恒沙。有一人擎白銀臺。從牕而入。玉云。我合得金臺。而銀臺卻出。玉倍䖍志。時佛光充室。至十三日丑時。再有白毫光現。聖眾滿室。玉云。若聞異香。我報將盡。說偈已。香氣盈室。海眾遍滿。見阿彌陀佛．觀音．勢至。身紫金色。共禦金剛臺來迎。玉含笑而終。肉身現在。

釋神智

神智者。嫠州義烏人也。俗姓力。少有貞操。懇樂舍家。就云間寺惟孝為師。日惟一食。持大悲心咒。恒咒水杯。以救百疾。飲之多差。百姓相率。日給無算。號大悲和尚焉。大中中。入京兆。時昇平相國裴休公女。為鬼神所著。智持咒七日平復。遂奏請院額曰大中聖壽。

(右八條。出宋高僧傳)

董雄

貞觀年中。有河東董雄。為大理寺丞。少來信敬。蔬食十年。至十四年中。為坐李仙童事。主上大怒。使持御韋琮。鞫問甚急。因禁數十人。大理丞李敬玄．司值王欣。同連此坐。雄與同屋囚鎖。專念普門品。日得三十遍。夜坐誦經。鎖忽自解落地。雄驚告欣．玄。欣．玄共視。鎖堅全在地。而鉤鎖相離數尺。即告守者。其夜監察御史張守一宿直。命吏關鎖。以火燭之。見鎖不開而相離。甚怪。又重關鎖。

【現代漢語翻譯】現代漢語譯本：有一天，他念誦阿彌陀佛（Amitabha）五萬聲，通篇背誦《阿彌陀經》三十萬卷。到天寶元年（742年）六月九日，忽然看見西方聖像，數量多如恒河沙數。有一個人捧著白銀臺，從窗戶進來。玉法師說：『我應該得到金臺，怎麼出來的是銀臺？』玉法師更加虔誠。當時佛光充滿房間。到十三日丑時，再次有白毫光顯現，聖眾充滿房間。玉法師說：『如果聞到奇異的香味，我的報應就要結束了。』說完偈語后，香氣充滿房間，海眾遍滿。看見阿彌陀佛（Amitabha）、觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta），身體是紫金色，一同乘坐金剛臺來迎接。玉法師含笑而終，肉身現在。

釋神智

神智法師，是嫠州義烏人。俗姓力。從小就有貞節操守，懇切地喜歡捨棄家庭，就到云間寺拜惟孝為師。每天只吃一頓飯，持誦大悲心咒。經常用咒語加持水杯，用來救治各種疾病，喝了大多都痊癒。百姓們爭相求取，每天供給的沒有計算。號稱大悲和尚。大中（847-860年）年間，進入京兆。當時昇平相國裴休公的女兒，被鬼神附身。神智法師持咒七天就痊癒了。於是裴休公上奏請求賜予寺院匾額，名為大中聖壽。

（右邊八條，出自《宋高僧傳》）

董雄

貞觀（627-649年）年間，有河東人董雄，擔任大理寺丞。從小就信奉佛法，吃素十年。到貞觀十四年（640年）中，因為李仙童的事情受到牽連。皇上大怒，派御史韋琮，嚴厲審問。因此被關押了幾十人。大理丞李敬玄、司值王欣，一同被牽連。董雄與同屋的囚犯被鎖在一起，專心念誦《普門品》，每天念三十遍。晚上坐著誦經，鎖忽然自己解開掉在地上。董雄驚訝地告訴王欣、李敬玄。王欣、李敬玄一同觀看，鎖完好無損地在地上，而鉤鎖卻相離幾尺。隨即告訴看守的人。當夜監察御史張守一值班，命令官吏重新關鎖，用火燭照看，看見鎖沒有打開卻已經分離，非常奇怪。又重新關鎖。

【English Translation】 English version: One day, he recited the Amitabha Buddha's (Amitabha) name 50,000 times and thoroughly recited the Amitabha Sutra 300,000 times. On June 9th of the first year of the Tianbao era (742 AD), he suddenly saw Western holy images, as numerous as the sands of the Ganges. One person was holding a white silver platform, entering through the window. Dharma Master Yu said, 'I should have received a golden platform, but a silver platform appeared instead?' Dharma Master Yu became even more devout. At that time, the Buddha's light filled the room. At the hour of Chou on the 13th, white hair light appeared again, and the holy assembly filled the room. Dharma Master Yu said, 'If I smell a strange fragrance, my retribution is about to end.' After reciting the verse, the fragrance filled the room, and the sea of assembly was everywhere. He saw Amitabha Buddha (Amitabha), Avalokiteśvara (Avalokiteśvara), and Mahāsthāmaprāpta (Mahāsthāmaprāpta), their bodies were purple-gold, together riding a vajra platform to welcome him. Dharma Master Yu passed away with a smile, his physical body remains.

釋 Shenzhi (Shì Shénzhì)

Dharma Master Shenzhi was a native of Yiwu in Lizhou. His secular surname was Li. From a young age, he had chastity and virtue, earnestly desiring to leave home. He went to Yunjian Temple to study under Weixiao as his teacher. He only ate one meal a day and maintained the Great Compassion Mantra. He often blessed water cups with mantras to cure various diseases, and most who drank it recovered. The people vied for it, and the daily supply was countless. He was known as the Great Compassion Monk. During the Dazhong era (847-860 AD), he entered Jingzhao. At that time, the daughter of Duke Pei Xiu, the Prime Minister of Shengping, was possessed by ghosts and spirits. Dharma Master Shenzhi chanted mantras for seven days and she recovered. Therefore, Duke Pei Xiu requested that the court grant the temple a plaque named Dazhong Shengshou.

(The above eight entries are from the Song Dynasty Biographies of Eminent Monks)

Dong Xiong

During the Zhenguan era (627-649 AD), there was Dong Xiong from Hedong, who served as an official in the Dali Temple. From a young age, he had faith and reverence, and ate vegetarian food for ten years. In the fourteenth year of Zhenguan (640 AD), he was implicated in the Li Xiantong affair. The emperor was furious and sent the imperial censor Wei Cong to interrogate him severely. As a result, dozens of people were imprisoned. The Dali Temple official Li Jingxuan and the duty officer Wang Xin were also implicated. Dong Xiong and his fellow prisoners were locked in the same room, and he focused on reciting the Universal Gate Chapter (普門品, Pǔmén Pǐn) of the Lotus Sutra, reciting it thirty times a day. At night, he sat and recited the sutra, and the lock suddenly opened and fell to the ground on its own. Dong Xiong was surprised and told Wang Xin and Li Jingxuan. Wang Xin and Li Jingxuan both looked and saw that the lock was intact on the ground, but the hook and lock were several feet apart. They immediately told the guards. That night, the supervising censor Zhang Shouyi was on duty and ordered the officials to relock it, using torches to examine it. They saw that the lock was not opened but was separated, which was very strange. They relocked it again.

紙封書上而去。雄如常誦經。五更中。鎖又解落有聲。雄又告欣．玄等。至明告敬玄視之。封題如故。而鎖自相離。敬玄素不信佛法。其妻讀經。常謂曰。何為胡神所媚。而讀此書耶。及見雄此事。乃深悟不信之咎。方知佛為大聖也。時欣亦誦八菩薩名。滿三萬遍。晝鎖解落。視之如雄。異其事。不久俱免。(出冥報拾遺)

徐善才

徐善才。醴泉縣人。常修齋戒。誦唸觀世音經。數逾千遍。每在京城延興寺。修營功德。至武德二年十一月。因事還家。道逢胡賊。被捉將去。至幽州南界。胡賊兇毒。所捉得漢數千人。各被反縛。將向洪崖。差人次第殺之。頭落懸崖。善才見前皆殺。定知不免。惟念觀音。剎那不輟。次到善才。當下刀時。及至斫時。心不覺惺。當殺之時。日始在申。至於初更。覺身在深澗樹枝上坐。去岸三百餘步。才自私念。我何故在此。良久。始知今日被殺。何因不死。身全在樹。便以手摩頂。覺項微痛。而無損傷。即知由念觀音。得全身命。當時十五日月朗。身既無衣。兼不得食。經繇數日。極覺飢寒。旦漸下樹。循澗東行二里。于其澗內。拾得一領羊裘。及得一緉鞋靺。得著免寒。復行一里。便得一盔桃棗。青翠赤白。似新摘來。可有升余。得食免饑。自非觀音神力。豈有仲冬。得

新桃棗。既免飢寒。得充氣力。漸上南坡。到南岸上。反顧北看。遙見賊營數里。人畜聲鬧。猶未眠臥。望家急行。可五十里。知賊漸遠。身心寧泰。在一樹下歇息。跏趺誦唸。不覺坐息。四更忽寤。開目見一青狼偉大。向才前蹲。將口拄才鼻。才見已。還閉目。念云。若實我仇。愿食我身。以償宿殃。各舍怨結。共發仁慈。若是觀音。愿救弟子。令得安泰。作此語已。開眼視之。不見遺蹟。當知諸佛慈善根力。隨緣感應。利益無窮。今時有誦不得力者。良由輕心。復由過．現宿惡相資。所以難感。善才到家。將殘桃棗呈示道俗。知實不虛。(出法苑珠林)

釋慈藏

慈藏禪師。姓金氏。父名武林。官至一品。既享高位。籌議攸歸。而絕無後嗣。憂念每積。素仰佛理。乃求加護。造千部觀音經。希生一息。后若成長。愿發道心。度諸生類。冥祥顯應。夢星墜入懷。因即有娠。以四月八日。𧩙載良辰。道俗銜慶。希有瑞也。年既已長。情厭世華。深體無常。終歸空寂。遂于貞觀年間出家。感二菩薩從天降下。親與授戒。大弘佛法。廣利人天。如父所禱。愿不虛也。(出唐高僧傳)

釋自覺

自覺者。博陵望都人也。稚年厭俗。習律經論。勤瘁九年。皆造微也。往平山縣界。得重林山院。其林薄

【現代漢語翻譯】現代漢語譯本新桃棗。既然免除了飢餓寒冷，得到了補充氣力的食物，善才便漸漸登上南坡，到達南岸上。回頭向北看，遙遙望見賊營在數里之外，人畜喧鬧的聲音，仍然沒有停止。他渴望儘快回到家中，大約走了五十里路，知道賊人漸漸遠離，身心才安定下來。於是在一棵樹下休息，結跏趺坐誦唸經文，不知不覺進入禪定。四更時分忽然醒來，睜開眼睛看見一隻青狼，體型巨大，朝著善才面前蹲著，將嘴抵住善才的鼻子。善才看見后，又閉上眼睛，心中默唸：『如果我確實是你的仇人，願意讓你吃掉我的身體，以此來償還前世的罪孽，各自解除怨恨，共同發起仁慈之心。如果是觀音菩薩，愿您救救弟子，讓我能夠平安。』說完這些話后，睜開眼睛看它，卻不見任何軌跡。應當知道諸佛慈善的根力，隨著因緣而感應，利益無窮。現在有人誦經不得力，是因為輕慢之心，又因為過去和現在的宿世惡業相互作用，所以難以得到感應。善才回到家，將剩下的桃棗展示給道士和俗人，讓他們知道這件事真實不虛。（出自《法苑珠林》）

釋慈藏

慈藏禪師，姓金，名武林，他的父親官至一品。既然已經享有高位，便開始籌劃歸隱之事，但一直沒有後代，憂慮日積月累。他一向敬仰佛理，於是祈求佛菩薩加護，建造了一千部《觀音經》，希望能夠生個兒子。如果兒子長大成人，就發願讓他修道，普度眾生。冥冥之中得到感應，夢見星星墜入懷中，因此就懷了孕。在四月初八，吉祥的日子，道士和俗人都來祝賀，認為這是罕見的祥瑞。慈藏長大后，厭惡世俗的繁華，深刻體會到世事無常，終將歸於空寂。於是在貞觀年間（627-649）出家，感應到兩位菩薩從天而降，親自為他授戒。他大力弘揚佛法，廣泛利益人天，正如他父親所祈禱的那樣，願望沒有落空。（出自《唐高僧傳》）

釋自覺

自覺禪師，是博陵望都人。從小厭惡世俗，學習律宗經論，勤奮努力九年，都達到了精微的境界。他前往平山縣境內，得到重林山院。那裡的樹林稀疏。

【English Translation】 English version New peaches and dates. Having avoided hunger and cold, and gained strength, Shancai gradually ascended the southern slope and reached the southern bank. Looking back to the north, he remotely saw the bandit camp several miles away, with the sounds of people and animals still noisy and not yet asleep. Eager to return home, he traveled about fifty miles, knowing that the bandits were gradually moving away, and his body and mind became peaceful. He rested under a tree, sitting in the lotus position and reciting scriptures, unknowingly entering meditation. Suddenly awakening at the fourth watch, he opened his eyes and saw a great blue wolf crouching in front of him, its mouth touching his nose. Seeing this, Shancai closed his eyes again and thought, 'If I am truly your enemy, I am willing for you to eat my body to repay past sins, let us each release our resentment and together generate compassion. If you are Guanyin (Avalokiteśvara, Bodhisattva of Compassion), I pray that you save your disciple and grant me peace.' After saying this, he opened his eyes to look, but there was no trace of the wolf. It should be known that the benevolent root power of all Buddhas responds according to conditions, bringing infinite benefits. Those who cannot gain strength from reciting scriptures nowadays do so because of a light heart, and because of the interaction of past and present karmic evils, making it difficult to receive a response. Shancai returned home and showed the remaining peaches and dates to the Daoists and laypeople, letting them know that this matter was true and not false. (From Fa Yuan Zhu Lin)

Shi Cizang (Master Cizang)

Chan Master Cizang, whose surname was Jin and given name was Wulin, his father held the rank of first-class official. Having enjoyed a high position, he planned for retirement, but had no descendants, and his worries accumulated. He always admired Buddhist principles, so he prayed for protection, creating a thousand copies of the Avalokiteśvara Sutra, hoping to have a son. If the son grew up, he vowed to have him cultivate the Dao and deliver all living beings. In the darkness, he received a response, dreaming of a star falling into his arms, and thus became pregnant. On the eighth day of the fourth month, an auspicious day, Daoists and laypeople came to congratulate, considering it a rare auspicious sign. When Cizang grew up, he detested worldly splendor, deeply understanding that all things are impermanent and ultimately return to emptiness. Thus, during the Zhenguan era (627-649), he became a monk, and two Bodhisattvas descended from the sky, personally ordaining him. He vigorously promoted Buddhism, widely benefiting humans and devas, just as his father had prayed, his wish was not in vain. (From Tang High Monks Biography)

Shi Zijue (Master Zijue)

Chan Master Zijue was from Wangdu, Boling. From a young age, he detested the secular world and studied the Vinaya (rules of monastic discipline), sutras, and treatises. After nine years of diligent effort, he reached a profound understanding of them all. He went to the boundary of Pingshan County and obtained the Chonglin Mountain Monastery. The forest there was sparse.

山谷。虎狼狃跡重複。唯拾果菜。卯時一食。覺始入法已來。學諸佛因中誓願。其數亦四十八也。其一愿身長隨大悲菩薩。次愿鑄造大悲像寺。及乎發言嚮應。檀施臻萃。用赤金鑄成。舉高四十九尺。梵相端嚴。迨更年稔。寺亦隨成。遂于壇前。誦唸至三更。見神光二道。作真金色。于晃朗中。見阿彌陀佛。觀音．勢至左右翼從。佛垂金臂。呼自覺聲。漸下云來。摩其頂曰。守愿勿悛。無宜懈廢。利物為先。汝去吾隨。任從汝意。言畢云收。杳無眹跡。覺以願心酬畢。返山林之間。擇送終之處。貞元十一年二月望夜。有神人現半身。若毗沙門之狀。謂曰。師今歲滅度矣。覺舉手謝神人曰。往來定分。吾聞命矣。其年六月十四日。奄歸寂滅。

釋僧忍

僧忍者。俗姓史氏。沛國陳留人也。忍刺血寫諸經。因讀大悲經。究尋四十二臂。至無畏手。疑而結壇。浹旬禱請。自空中現其正印。雙手歷歷可觀。遂命畫工繪寫此臂焉。或有議謗者。忍再精愨䖍告。畫工濯筆銅碗中。忽感寶性花一朵。枝趺𩬞葉一皆鮮明。睹者驚歎。忍刺血寫經。總二百八十三卷。畫盧舍那閣三十五尺。門一丈六尺。起樣畫大悲功德三軸。自著大悲論六卷。並藏諸篋笥焉。咸通十二年七月十日示寂。謚曰廣慧。塔曰念定。

釋慧日

【現代漢語翻譯】現代漢語譯本：山谷中，虎狼經常出沒。我只能拾取野果蔬菜充飢，每天卯時（早上五點到七點）吃一頓飯。我自覺自從進入佛法以來，學習諸佛在因地時的誓願，總共有四十八條。其中一條是愿自己的身高能和大悲菩薩一樣。另一條是愿鑄造大悲菩薩像和寺廟。等到我開始宣揚這個願望，四面八方的佈施就彙集而來。我用赤金鑄造佛像，高達四十九尺。佛像的梵相端莊威嚴。經過多年，寺廟也隨之建成。於是我在佛壇前誦經唸佛到三更半夜，看見兩道神光，呈現出真正的金色。在光芒中，我看見阿彌陀佛（Amitābha，梵語，意為無量光佛），觀音（Avalokiteśvara，梵語，意為觀世音菩薩）、勢至（Mahāsthāmaprāpta，梵語，意為大勢至菩薩）在左右護衛。阿彌陀佛垂下金色的手臂，呼喚我的名字。然後逐漸從雲端降下，摩我的頭頂，說：『堅守你的誓願，不要改變，不要懈怠荒廢，利益眾生為先。你去哪裡，我就跟隨你，一切都隨你的意願。』說完，雲彩消散，沒有留下任何痕跡。我自覺已經完成了自己的誓願，就返回山林之中，選擇安度晚年的地方。貞元十一年（795年）二月十五的夜晚，有神人顯現半身，像是毗沙門天王（Vaiśravaṇa，梵語，四大天王之一）的樣子，對我說：『師父你今年就要圓寂了。』我舉手感謝神人說：『往來有定數，我已經聽到了。』那年六月十四日，我安然圓寂。

釋僧忍

僧忍法師，俗家姓史，是沛國陳留人。僧忍刺血書寫各種佛經，因為讀誦《大悲經》，深入研究四十二臂的含義，當讀到『無畏手』時，心生疑惑，於是結壇祈禱。經過十天，從空中顯現出『無畏手』的正確手印，雙手清晰可見。於是他命令畫工繪製了這個手印。有人議論誹謗，僧忍再次以真誠恭敬之心祈告。畫工在清洗毛筆的銅碗中，忽然感應到一朵寶性花，花朵、花托、花蕊、葉子都鮮艷明亮。看到的人都驚歎不已。僧忍刺血書寫佛經，總共有二百八十三卷。繪製盧舍那佛閣，高三十五尺，門高一丈六尺。起草繪製大悲功德三軸。自己撰寫《大悲論》六卷，都收藏在箱子里。咸通十二年（871年）七月十日圓寂，謚號為廣慧，塔名爲念定。

釋慧日

【English Translation】 English version: In the mountain valleys, tigers and wolves frequently roamed. I could only gather wild fruits and vegetables for sustenance, eating once a day at Mao time (5 AM to 7 AM). I realized that since entering the Dharma, I had been learning the vows of all Buddhas in their causal stages, totaling forty-eight. One of them was the vow that my height would be the same as that of the Great Compassion Bodhisattva (Mahākaruṇā, meaning Great Compassion). Another was the vow to cast a statue of the Great Compassion Bodhisattva and build a temple. When I began to proclaim this vow, donations gathered from all directions. I used red gold to cast the statue, which was forty-nine feet tall. The statue's Brahmanical appearance was dignified and majestic. After many years, the temple was also completed. So I recited scriptures and chanted Buddha's name before the altar until the third watch of the night, and saw two rays of divine light, appearing as true gold. In the radiance, I saw Amitābha Buddha (Amitābha, Sanskrit, meaning Infinite Light Buddha), Avalokiteśvara (Avalokiteśvara, Sanskrit, meaning the Bodhisattva who observes the sounds of the world), and Mahāsthāmaprāpta (Mahāsthāmaprāpta, Sanskrit, meaning the Bodhisattva of Great Strength) guarding on the left and right. Amitābha Buddha lowered his golden arm, calling my name. Then gradually descending from the clouds, he stroked my head, saying, 'Keep your vows, do not change, do not be lazy and waste time, benefit sentient beings first. Wherever you go, I will follow you, everything will be according to your wishes.' After speaking, the clouds dispersed, leaving no trace. I felt that I had completed my vows, so I returned to the mountains and forests, choosing a place to spend my remaining years. On the night of the fifteenth day of the second month of Zhenyuan eleven (795 AD), a divine being appeared in half-body, like the form of Vaiśravaṇa (Vaiśravaṇa, Sanskrit, one of the Four Heavenly Kings), and said to me, 'Master, you will pass away this year.' I raised my hand to thank the divine being, saying, 'Coming and going are predetermined, I have heard the command.' On the fourteenth day of the sixth month of that year, I peacefully passed away.

釋僧忍 (Shi Sengren)

Venerable Sengren, whose lay surname was Shi, was a native of Chenliu in Pei State. Sengren pricked his blood to write various Buddhist scriptures. Because of reciting the Great Compassion Sutra, he deeply studied the meaning of the forty-two arms. When he read the 'Fearless Hand', he had doubts, so he set up an altar and prayed. After ten days, the correct mudra of the 'Fearless Hand' appeared from the air, the two hands clearly visible. So he ordered a painter to draw this mudra. Some people discussed and slandered, Sengren again prayed with sincerity and reverence. In the copper bowl where the painter washed his brush, he suddenly sensed a flower of precious nature, the flower, calyx, pistil, and leaves all bright and clear. Those who saw it were amazed. Sengren pricked his blood to write Buddhist scriptures, totaling two hundred and eighty-three volumes. He drew the Vairocana Pavilion, thirty-five feet high, with a door sixteen feet high. He drafted and drew three scrolls of the Great Compassion Merit. He himself wrote six volumes of the Great Compassion Treatise, all of which were stored in boxes. He passed away on the tenth day of the seventh month of Xiantong twelve (871 AD), and his posthumous title was Guanghui, and his pagoda was named Nian Ding.

釋慧日 (Shi Huiri)

慧日法師。俗姓辛氏。東萊人也。中宗朝得度。后遇義凈三藏。誓游西域。始者從舶渡海。自經三載。東南海中諸國。崑崙．佛誓．師子洲等。經過略遍。乃達天竺。禮謁聖蹟。尋求梵本。訪善知識。一十三年。咨稟法訓。思欲利人。振錫還鄉。獨影孤征。雪嶺胡鄉。又涉四載。既經多苦。深厭閻浮。何國何方。有樂無苦。何法何行。能速見佛。遍問天竺三藏學者。所說皆贊凈土。複合金口。其于速疾。是一生路。盡此報身。必得往生極樂世界。親得奉事阿彌陀佛。聞已頂受。漸至北印度健䭾羅國。王城東北有一大山。山有觀音像。有志誠祈請。多得現身。日遂七日叩頭。又斷食畢命為期。至七日夜。且未央。觀音空中現紫金色身。長一丈餘。坐寶蓮華。垂右手摩日頂曰。汝欲傳法。自利利他。西方凈土極樂世界彌陀佛國。勸令唸佛誦經。回愿往生。到彼國已。見佛及我。得大利益。汝自當知。凈土法門。勝過諸行。說已忽滅。日斷食既困。聞此強壯。及登嶺東歸。計行七十餘國。總一十八年。開元七年。方進長安。進帝佛真容．梵夾等。開悟帝心。賜號曰慈愍三藏。生常勤修凈土之業。著往生凈土集。行於世。其道與善導．少康。異時同化也。

(右三條。出宋高僧傳)

蠻卒

長沙人。

【現代漢語翻譯】現代漢語譯本慧日法師，俗姓辛，是東萊（今山東萊州）人。唐中宗時期出家。後來遇到義凈三藏（唐代著名僧人），立誓前往西域。起初跟隨商船渡海，歷經三年，遊歷了東南海中的各個國家，如崑崙、佛誓、師子洲（今斯里蘭卡）等地，大致都走遍了，最終到達天竺（古印度）。他朝拜聖蹟，尋求梵文佛經，拜訪善知識，共十三年。他請教佛法，思考如何利益他人，於是拄著錫杖返回故鄉。獨自一人，跋涉雪山和胡人居住的地區，又用了四年時間。因為經歷了諸多苦難，他深深厭倦了這閻浮提（佛教指我們所居住的世界）。他想知道哪個國家哪個地方，只有快樂沒有痛苦？什麼法門什麼修行，能夠迅速見到佛？他遍問天竺的三藏學者，他們所說的都讚揚凈土法門，這與佛陀的金口玉言相合。對於快速成佛來說，這是一條必經之路。盡此一生的報身，必定能夠往生極樂世界，親自侍奉阿彌陀佛。聽聞之後，他非常信服。漸漸到達北印度的健䭾羅國（古印度北部地區）。王城東北有一座大山，山上有觀音菩薩像。如果真心誠意地祈禱，大多能夠得到觀音菩薩的顯靈。慧日法師於是七日叩頭，又斷食，以性命為期。到第七日夜晚，還沒有感應。觀音菩薩在空中顯現紫金色的身軀，高一丈多，坐在寶蓮花上，垂下右手摩慧日法師的頭頂說：『你想要傳法，自利利他，就應當弘揚西方凈土極樂世界阿彌陀佛的佛國，勸人唸佛誦經，迴向發願往生。到了那個國度，見到佛和我，就能得到大利益。你應該知道，凈土法門，勝過其他修行法門。』說完忽然消失。慧日法師斷食已經非常虛弱，聽到這些話后精神振奮。之後他登上山嶺向東返回，總共行走了七十多個國家，總共十八年。唐玄宗開元七年（719年），才到達長安，進獻了佛像真容和梵文佛經等，開啟了皇帝的心智。皇帝賜號為慈愍三藏。慧日法師一生勤修凈土法門，著有《往生凈土集》，流傳於世。他的道行與善導（唐代高僧）、少康（唐代高僧）不同時代，卻做著同樣的教化事業。

（以上三條，出自《宋高僧傳》）

蠻卒

長沙人。

【English Translation】 English version The Dharma Master Huiri, whose secular surname was Xin, was a native of Donglai (present-day Laizhou, Shandong). He was ordained during the reign of Emperor Zhongzong of the Tang Dynasty (710-712). Later, he met the Tripiṭaka Master Yijing (a famous monk of the Tang Dynasty) and vowed to travel to the Western Regions (Central Asia and India). Initially, he followed merchant ships across the sea, spending three years traveling through various countries in the Southeast Sea, such as Kunlun, Foshi, and Sizi Continent (present-day Sri Lanka), covering almost all of them before finally reaching Tianzhu (ancient India). He paid homage to sacred sites, sought Sanskrit scriptures, and visited virtuous teachers for thirteen years. He consulted on the Dharma and contemplated how to benefit others, so he carried his staff and returned to his hometown. Alone, he traversed snow-capped mountains and regions inhabited by the Hu people, spending another four years. Having experienced much suffering, he deeply wearied of this Jambudvipa (the world we live in, according to Buddhism). He wondered which country or place had only happiness and no suffering? What Dharma or practice could lead to a swift encounter with the Buddha? He asked the Tripiṭaka scholars of Tianzhu, and they all praised the Pure Land Dharma, which aligned with the Buddha's golden words. For swift Buddhahood, this is a necessary path. By exhausting this life's karmic body, one can surely be reborn in the Pure Land of Ultimate Bliss and personally serve Amitabha Buddha. Upon hearing this, he was deeply convinced. Gradually, he reached the Gandhara region (ancient northern India) in North India. Northeast of the royal city was a large mountain with an image of Avalokiteśvara Bodhisattva. Those who sincerely prayed often received manifestations of Avalokiteśvara. Huiri then kowtowed for seven days and fasted, vowing to give his life. On the seventh night, before dawn, Avalokiteśvara appeared in the sky with a purple-golden body, over ten feet tall, sitting on a jeweled lotus flower, and lowered his right hand to touch Huiri's head, saying, 'If you wish to transmit the Dharma, benefiting yourself and others, you should promote the Buddha-land of Amitabha in the Western Pure Land of Ultimate Bliss, encouraging people to recite the Buddha's name and scriptures, and dedicate their vows to rebirth there. Upon reaching that land, seeing the Buddha and me, you will receive great benefits. You should know that the Pure Land Dharma surpasses all other practices.' After speaking, he suddenly disappeared. Huiri was already very weak from fasting, but hearing these words invigorated him. Afterwards, he ascended the mountain and returned eastward, traveling through over seventy countries in total, for a total of eighteen years. In the seventh year of the Kaiyuan era of Emperor Xuanzong of the Tang Dynasty (719 AD), he finally arrived in Chang'an, presenting images of the Buddha's true form and Sanskrit scriptures, enlightening the emperor's mind. The emperor bestowed upon him the title of Tripiṭaka of Compassionate Vow. Throughout his life, Huiri diligently cultivated the Pure Land Dharma, and his 'Collection on Rebirth in the Pure Land' was circulated in the world. His path, though in a different era from Shandao (a prominent Tang Dynasty monk) and Shaokang (a prominent Tang Dynasty monk), shared the same mission of teaching and transforming.

(The above three entries are from the 'Song Biographies of Eminent Monks')

Man Zu

A person from Changsha.

姓吳。征蠻卒也。以漁獵為業。曾得白龜。美而食之。乃遍身患瘡。潰爛疼苦。斯須難忍。眉．須．手足指皆墮落。未即死。遂乞于安南市中。有僧憫而謂曰。汝可迴心念大悲真言。吾當口授。若能精進。必致善報。卒依其言受之。一心念誦。爾後瘡患漸殄。手指皆生。至全復。遂削髮爲僧。

歐陽粲

歐陽粲。徐州醫士也。居家常誦大悲神咒。一日到城。薄晚方回。值陰雨大澍。雷電震發。路半有山林夾道。密林䆳谷。而多鷙獸。粲怖懼不已。既而雨勢彌盛。俄見巨物現前。才十餘步。長丈餘。色正白。亦不辨手足之狀。但導前而行。粲恐悸尤極。時欲朗誦神咒。而口已噤矣。遂心念誦之不輟。俄失其妖。去家漸近。雨亦稍止。

許儼

麟德中。京師永興坊許儼。取魚為業。後患重。冥然若死。身赤如火。痛如火炙。自云。但見火車。來燒我身。官府責取魚多。遣受報罪。已經數日。乍生乍死。親戚勸作功德。遂造觀音像兩軀。仍令閤家不食酒肉。遂差。

(右三條。出轉因錄)

釋道翊

白雲道翊禪師。不知何許人。石晉天福四年。卓庵天竺山西北。草衣木食。高行絕塵。一夕見前峰有光燭天。跡其所起。視之。得異木焉。人莫能名之者。師乃取之。命匠者孔仁謙。

【現代漢語翻譯】現代漢語譯本吳姓男子，是征蠻的士兵，以打漁和狩獵為生。曾經得到一隻白龜，覺得它很美味就吃了。之後全身長滿瘡，潰爛疼痛，難以忍受。眉毛、鬍鬚、手腳指頭都脫落了，但還沒死。於是他在安南的集市上乞討。有個僧人可憐他，對他說：『你如果能回心轉意唸誦大悲真言（Dàbēi zhēnyán，Great Compassion Mantra），我可以口頭教你。如果能精進修行，必定會有好的回報。』士兵聽從了他的話，一心念誦。之後瘡患漸漸消退，手指都長了出來，直到完全恢復。於是剃髮出家當了僧人。

歐陽粲（Ōuyáng Càn）

歐陽粲，是徐州的醫生。在家經常誦讀大悲神咒（Dàbēi shénzhòu，Great Compassion Mantra）。一天到城裡去，傍晚才回家。遇到陰雨連綿，雷電交加。路有一段是山林夾道，密林深谷，有很多兇猛的野獸。歐陽粲非常害怕。不久雨勢更大了，忽然看見一個巨大的東西出現在面前，只有十幾步遠，長一丈多，顏色是純白色的。也看不清手腳的樣子，只是在前面引導著他走。歐陽粲恐懼到了極點。當時想朗誦神咒，但是嘴已經說不出話了。於是心裡不停地念誦。一會兒那妖怪消失了。離家越來越近，雨也漸漸停了。

許儼（Xǔ Yǎn）

麟德（Líndé）年間（664-666），京城永興坊的許儼，以捕魚為業。後來得了重病，昏迷得像死了一樣。身體赤紅如火，疼痛得像被火燒一樣。他自己說：『只看見火車，來燒我的身體。官府責怪我捕魚太多，派我來受報應。』已經好幾天了，時而活過來時而死去。親戚勸他做功德，於是造了兩尊觀音像，並且讓全家不吃酒肉。病就好了。

（以上三條，出自《轉因錄》）

釋道翊（Shì Dàoyì）

白雲道翊禪師，不知道是哪裡人。石晉天福（Shí Jìn Tiānfú）四年（939），在天竺山西北邊搭了個茅庵，穿著粗布衣，吃著粗糧，品行高潔，超凡脫俗。一天晚上看見前方的山峰有光芒照亮天空。尋著光芒的源頭去看，得到一塊奇異的木頭。沒有人能叫出它的名字。禪師就取走了它，命令工匠孔仁謙（Kǒng Rénqiān）...

【English Translation】 English version A man surnamed Wu was a soldier conscripted to pacify the barbarians, making a living by fishing and hunting. He once obtained a white turtle, found it delicious, and ate it. Afterward, his entire body was covered in sores, ulcerating and painful, unbearable even for a moment. His eyebrows, beard, fingers, and toes all fell off, but he did not die immediately. So he begged in the market of Annam. A monk took pity on him and said, 'If you can repent and recite the Great Compassion Mantra (Dàbēi zhēnyán), I will teach it to you orally. If you can practice diligently, you will surely receive good rewards.' The soldier followed his words and recited it wholeheartedly. Afterward, the sores gradually disappeared, and his fingers grew back, until he fully recovered. Then he shaved his head and became a monk.

Ouyang Can (Ōuyáng Càn)

Ouyang Can was a doctor from Xuzhou. At home, he often recited the Great Compassion Mantra (Dàbēi shénzhòu). One day he went to the city and returned late in the evening. He encountered continuous rain, thunder, and lightning. Part of the road was flanked by mountains and forests, with dense forests and deep valleys, and many fierce beasts. Ouyang Can was very afraid. Soon the rain became heavier, and suddenly he saw a huge object appear in front of him, only a dozen steps away, more than ten feet long, and pure white in color. He could not make out the shape of its hands and feet, but it was guiding him forward. Ouyang Can was extremely frightened. At that time, he wanted to recite the mantra aloud, but his mouth was unable to speak. So he recited it silently in his heart without stopping. After a while, the demon disappeared. As he got closer to home, the rain gradually stopped.

Xu Yan (Xǔ Yǎn)

During the Linde (Líndé) period (664-666), Xu Yan of Yongxing Ward in the capital made a living by fishing. Later, he became seriously ill, unconscious as if dead. His body was as red as fire, and the pain was like being burned by fire. He himself said, 'I only see a fire cart coming to burn my body. The government blames me for catching too many fish and sent me to receive retribution.' It had been several days, sometimes alive and sometimes dead. Relatives advised him to perform meritorious deeds, so he made two statues of Guanyin and ordered the whole family not to eat wine and meat. Then he recovered.

(The above three entries are from 'Zhuan Yin Lu')

Shi Daoyi (Shì Dàoyì)

Chan Master Baoyun Daoyi, it is not known where he was from. In the fourth year of the Tianfu (Tiānfú) period of the Later Jin Dynasty (939), he built a thatched hut northwest of Tianzhu Mountain, wearing coarse cloth and eating simple food, with noble conduct and transcendence. One night, he saw a light shining into the sky from the front peak. Tracing the source of the light, he found a strange piece of wood. No one could name it. The Chan Master took it and ordered the craftsman Kong Renqian (Kǒng Rénqiān)...

刻為觀音大士像。夜夢白衣人曰。雕像已就。明日有僧自洛陽來。隨身有古佛舍利。當求之。已而僧果至。如其夢求之。得舍利三顆。納于大士頂門。其後舍利常現於頂冠肉髻。白光煥發。自是靈異大著。

釋智覺

智覺延壽禪師。餘杭王氏子。少為華亭鎮將。以官錢放生。坐死。及刑。顏色不變。文穆王異之。放令出家。居龍冊寺。執勞供眾。日唯一食。長坐不臥。得法于天臺韶國師。初住雪竇。尋歸西湖。建隆二年。忠懿王請為永明第二代。居十五年。眾常二千。署智覺號。夜施食。朝放生。六時散花行道。日課一百八事。未嘗暫廢。餘力誦法華經。計一萬三千部。別號抱一子。先於禪觀中。蒙觀音大士以甘露灌口。獲大辯才。著宗鏡錄百二十卷。以會天臺．賢首．慈恩異同之弊。詩偈幾千萬言。傳播海外。高麗國王致書。敘弟子禮。奉金線織成袈裟．紫水晶數珠．金澡瓶為獻。開寶八年示寂。茶毗舍利如雨下。塔于凈慈山。

(右二條。出武林高僧事略)

慧鍔

浙江寧波府。海洋有山。取像南天竺之補陀。而大士常于中示現。唐宣宗大中年間。西域有僧至補陀洞中。燔盡十指祈禱。親睹菩薩妙相。與說法要。名跡始著。其後日本僧慧鍔者。自五臺山。得菩薩畫像。欲還本國。

【現代漢語翻譯】現代漢語譯本：（有人）將（觀音）大士的像雕刻出來。晚上夢見一位身穿白衣的人說：『雕像已經完成了，明天會有僧人從洛陽來，他身上帶有古佛舍利，你應該向他求取。』不久之後，果然有僧人到來，就像夢中說的那樣，向他求取，得到了三顆舍利，安放在大士像的頂門。之後，舍利經常顯現在頂冠的肉髻上，白光煥發。從此之後，（觀音像）的靈異非常顯著。

釋智覺

智覺延壽禪師，是餘杭王氏的兒子。年輕時擔任華亭鎮的將領，用官府的錢放生，因此被判死刑。在行刑時，他的臉色沒有改變。文穆王（錢镠）對此感到驚異，放了他讓他出家。他住在龍冊寺，承擔勞役，供養大眾，每天只吃一頓飯，長時間打坐不睡覺。他從天臺韶國師那裡得到了佛法。最初住在雪竇寺，不久回到西湖。建隆二年（961年），忠懿王（錢俶）請他擔任永明寺第二代住持，住了十五年。寺中常有兩千僧人。他署名智覺。晚上向餓鬼施食，早上放生，每天六個時辰散花繞佛行道，每天要做一百零八件事，從未間斷。他用剩餘的時間誦讀《法華經》，總共誦讀了一萬三千部。別號抱一子。他先前在禪觀中，夢見觀音大士用甘露灌入口中，獲得了大辯才。他撰寫了《宗鏡錄》一百二十卷，用來調和天臺宗、賢首宗、慈恩宗的異同之處。他創作的詩偈有幾千萬字，傳播到海外。高麗國王寫信來，表達弟子之禮，奉獻用金線織成的袈裟、紫水晶數珠、金澡瓶作為禮物。開寶八年（975年）圓寂。荼毗后舍利像雨一樣落下。塔建在凈慈山。

（右邊兩條，出自《武林高僧事略》）

慧鍔

浙江寧波府，海洋中有一座山，取像于南天竺的補陀洛迦山，而觀音大士經常在其中顯現。唐宣宗大中（847-860年）年間，西域有一位僧人來到補陀洛迦山的洞中，燒盡十指祈禱，親眼看到了菩薩的妙相，並聽菩薩說法。這個名勝古蹟開始變得著名。之後，日本僧人慧鍔，從五臺山得到菩薩畫像，想要返回本國。

【English Translation】 English version: A statue of Avalokiteśvara (Guanyin) was carved. At night, someone dreamed of a person in white robes saying, 'The statue is complete. Tomorrow, a monk will come from Luoyang, carrying ancient Buddha relics. You should ask him for them.' Soon after, a monk indeed arrived, just as in the dream. He was asked, and he gave three relics, which were placed in the top of the Avalokiteśvara statue. Afterwards, the relics often appeared on the fleshy protuberance (ushnisha) of the crown, emitting a radiant white light. From then on, the statue's miraculous powers became very prominent.

釋智覺 (Shì Zhìjué)

Chan Master Zhijue Yanshou was the son of the Wang family of Yuhang. In his youth, he served as a military commander in Huating, and used public funds to release living beings, for which he was sentenced to death. During the execution, his complexion did not change. King Wenmu (Qian Liu) was amazed by this and released him to become a monk. He resided in Longce Temple, undertaking labor and serving the community, eating only one meal a day, and sitting in meditation without lying down for long periods. He received the Dharma from National Teacher Shao of Tiantai. He initially resided in Xuedou Temple, and soon returned to West Lake. In the second year of Jianlong (961 AD), King Zhongyi (Qian Chu) invited him to become the second abbot of Yongming Temple, where he resided for fifteen years. There were often two thousand monks in the temple. He was known by the name Zhijue. In the evening, he performed the food-giving ritual to hungry ghosts, and in the morning, he released living beings. Six times a day, he scattered flowers and circumambulated the Buddha, performing one hundred and eight tasks daily without ever neglecting them. He used his remaining time to recite the Lotus Sutra, completing a total of thirteen thousand recitations. He was also known as Bao Yi Zi. Previously, in meditation, he dreamed that Avalokiteśvara poured nectar into his mouth, and he gained great eloquence. He wrote the 'Zong Jing Lu' in one hundred and twenty volumes, to reconcile the differences between the Tiantai, Xianshou, and Ci'en schools. He composed tens of millions of words of poems and verses, which spread overseas. The King of Goryeo sent a letter expressing his respect as a disciple, and offered a gold-threaded kasaya, a purple crystal rosary, and a golden water pitcher as gifts. He passed away in the eighth year of Kaibao (975 AD). After cremation, relics fell like rain. His stupa was built on Jingci Mountain.

(The two entries above are from 'Biographies of Eminent Monks of Wulin')

慧鍔 (Hui'e)

In Ningbo Prefecture, Zhejiang, there is a mountain in the ocean, modeled after Mount Potalaka in South India, where Avalokiteśvara often manifests. During the Dazhong era (847-860 AD) of Emperor Xuanzong of the Tang Dynasty, a monk from the Western Regions came to a cave on Mount Potalaka, burned off all ten fingers in prayer, and personally witnessed the wondrous form of the Bodhisattva, and heard the essential teachings of the Dharma. This scenic spot began to become famous. Later, the Japanese monk Hui'e obtained a portrait of the Bodhisattva from Mount Wutai, intending to return to his home country.

舟至洞。輒不往。乃以像舍于山側土人張氏之門。張氏屢見神異。徑捐所居。為觀音院。郡將聞之。遣幕賓迎其像到城。與民祈福。已而有僧名即眾。求嘉木。扃戶刻之。彌月像成。而僧不見。今之所設是也。宋神宗元豐三年。遣王舜封。使三韓。舟抵洞。黑風驟起。巨龜負舟向山。舜封禱之。菩薩現相。舟穩還。以聞朝廷。頒金帛。移寺建於海岑山之陽。額曰寶陀。祈禱雨旸。輒應之。(出稽古略及通載○唐僧慧寬。乃十世觀音應身。詳見本傳。出石門文字禪。此不繁錄。)

岑文字

文字。常念普門品。乘舟吳江。舟覆。隨波至岸。後於家設齋。一僧曰。天下方亂。君幸不預災。終至富貴。果至太宗朝為中書令。(出統紀)

宋

釋義寂

義寂法師。字常照。姓胡氏。溫州永嘉人也。講諸經論。並造疏注。寓四明育王寺。夢登國清寺。上方有寶莊嚴幢座。題曰文殊臺。設枑梐闌隔。求入無由。俄睹觀音菩薩。從堂徐出。相接斯須。覺己與觀音身泯合不分。因而驚寤。自是之來。樂說無盡矣。或曰。入普門智。乘利物悲。上合佛覺。證無上故。下合衆生。凡聖同體故。得是心者。非觀音而誰歟。

釋宗淵

宗淵者。姓宮氏。高密人也。其孤潔耿介。凡俗不可造次而見。

日別持觀音支品。蓋曾有善相人。言淵促齡。勉令受持普門品也。至太平興國五年十月。預言終期。令木工作座。如鹿頂形。連促木工。明日齋時要用。至是果坐終焉。年八十三。有洛西集。著挽辭五十首。一云。舉世應無百歲人。百年終作冢中塵。余今八十有三也。自作哀歌送此身。紙衣一襲葬焉。后開發。神色宛然。弟子淡然．奉明。葬之於巖穴之中矣。

(右二條。出宋高僧傳)

釋繼忠

法師繼忠。字法臣。永嘉丘氏。父母求嗣佛祠。同夢一僧授以好子云。螺溪尊者。寄汝養之。母娠。即厭葷血。幼見佛像必致敬。八歲入開元。蒙恩得度。即詣南湖。依廣智學。勞苦得疾。乃行請觀音三昧。蒙大士放光以水灌頂。其疾即愈。既而洞悟教觀。無所凝滯。廣智深器之。時令代講。雪竇顯禪師見而嘆曰。四明之道為有傳矣。

王古

元符二年夏。四月不雨。袁州守臣王古。往禱于木平山舍利石塔。巖中放光。見白衣大士。身金瓔珞。獲舍利。五色。大如棗。中有臺觀之狀。復往仰山塔所。見泗州大士。維摩．羅漢列居左右。已而大雨沾足。郡聞于朝。詔賜木平塔曰會慶。仰山塔曰瑞慶。

釋彥倫

彥倫法師。蘊齊錢塘周氏。號清辯。幼歲試經得度。傳教觀於法明會賢師

【現代漢語翻譯】現代漢語譯本日別持觀音支品。蓋曾有善相人，說他壽命不長，勸他受持《普門品》。到太平興國五年（980年）十月，預言自己臨終的日期，讓木匠做個像鹿頂形狀的座位，連續催促木匠，說明日齋飯時要用。到那一天，果然坐著圓寂了，享年八十三歲。有《洛西集》，寫了挽辭五十首，其中一首說：『舉世應無百歲人，百年終作冢中塵。余今八十有三也，自作哀歌送此身。』用紙衣一襲安葬了他。後來打開墓穴，神色如生。弟子淡然、奉明，將他安葬在巖穴之中。

（右二條，出自《宋高僧傳》）

釋繼忠（釋：佛教僧侶的尊稱；繼忠：人名）

法師繼忠，字法臣，永嘉（地名，今浙江溫州）丘氏。父母向佛寺祈求子嗣，一同夢見一個僧人授予他們一個好兒子，說：『螺溪尊者（螺溪：地名；尊者：佛教術語，指有德行的僧人），寄養在你家。』母親懷孕后，就厭惡葷腥。小時候見到佛像必定致敬。八歲進入開元寺，蒙恩得到度化。隨即前往南湖，依止廣智學習。因為勞苦而生病，於是修行請觀音三昧（三昧：佛教用語，指專注的狀態），蒙觀音大士（大士：對菩薩的尊稱）放光用水灌頂，他的疾病立刻痊癒。不久就徹底領悟了教觀，沒有任何疑惑。廣智非常器重他，讓他代替講經。雪竇顯禪師（禪師：佛教用語，指精通禪法的僧人）見到他後感嘆說：『四明（地名，今浙江寧波）的佛法後繼有人了。』

王古（王古：人名）

元符二年（1099年）夏天，四月沒有下雨。袁州（地名，今江西宜春）的守臣王古，前往木平山舍利石塔祈禱。巖石中放出光芒，看見白衣大士（白衣大士：觀音菩薩的化身之一），身披金色的瓔珞。獲得舍利（舍利：佛教用語，指高僧圓寂后留下的遺物），五種顏色，像棗一樣大，裡面有臺觀的形狀。又前往仰山塔，看見泗州大士（泗州大士：僧伽大士，觀音菩薩的化身之一），維摩（維摩詰，佛教在家菩薩）和羅漢（羅漢：佛教用語，指修行達到一定境界的僧人）排列在左右。不久就下起了大雨，雨水充足。袁州上報朝廷，皇帝下詔賜木平塔名為會慶，仰山塔名為瑞慶。

釋彥倫（釋：佛教僧侶的尊稱；彥倫：人名）

彥倫法師，俗姓錢塘（地名，今浙江杭州）周氏，號清辯。幼年時通過考試經典而得到度化，在法明會賢師處傳習教觀。

【English Translation】 English version He daily upheld the Guanyin branch scriptures. It was said that there was a skilled physiognomist who said that his life would be short, and urged him to uphold the Universal Gate Chapter. In the tenth month of the fifth year of the Taiping Xingguo era (980 AD), he predicted the date of his death, and ordered a carpenter to make a seat in the shape of a deer's head, urging the carpenter to finish it, saying that it would be needed for the vegetarian meal the next day. On that day, he indeed passed away while sitting, at the age of eighty-three. There is a 'Collection of Luo Xi', which contains fifty elegies, one of which says: 'There should be no one in the world who lives to be a hundred years old, and a hundred years will eventually turn into dust in the tomb. I am now eighty-three years old, and I write this lament to send off this body.' He was buried in a paper robe. Later, when the tomb was opened, his expression was as if he were still alive. His disciples Danran and Fengming buried him in a cave.

(The above two entries are from the 'Song Dynasty Biographies of Eminent Monks')

Shi Jizhong (Shi: a respectful title for Buddhist monks; Jizhong: a personal name)

The Dharma Master Jizhong, whose courtesy name was Fachen, was from the Qiu family of Yongjia (a place name, now Wenzhou, Zhejiang). His parents prayed to Buddhist temples for a son, and together they dreamed of a monk giving them a good son, saying: 'Venerable Luoxi (Luoxi: a place name; Venerable: a Buddhist term, referring to a virtuous monk), I entrust him to you to raise.' After his mother became pregnant, she disliked meat and blood. When he was young, he would always pay respect to Buddha statues. At the age of eight, he entered Kaiyuan Temple and was graced with ordination. He then went to Nanhu and studied with Guangzhi. He became ill due to hard work, so he practiced the Guanyin Samadhi (Samadhi: a Buddhist term, referring to a state of concentration). He was blessed by the Bodhisattva Guanyin (Bodhisattva: a title of respect for Bodhisattvas) who emitted light and poured water on his head, and his illness was immediately cured. Soon after, he thoroughly understood the teachings and views, without any doubts. Guangzhi deeply valued him and had him lecture in his place. Chan Master Xuedou Xian (Chan Master: a Buddhist term, referring to a monk who is proficient in Chan Buddhism) saw him and exclaimed: 'The Dharma of Siming (a place name, now Ningbo, Zhejiang) has a successor!'

Wang Gu (Wang Gu: a personal name)

In the summer of the second year of the Yuanfu era (1099 AD), it did not rain in April. Wang Gu, the governor of Yuanzhou (a place name, now Yichun, Jiangxi), went to pray at the Sharira Stone Pagoda on Mount Muping. Light emanated from the rocks, and he saw the White-Robed Bodhisattva (White-Robed Bodhisattva: one of the manifestations of Guanyin Bodhisattva), adorned with golden necklaces. He obtained Sharira (Sharira: a Buddhist term, referring to the relics left behind by eminent monks after their death), of five colors, as large as a jujube, with the shape of a pavilion inside. He also went to the Yangshan Pagoda and saw the Sizhou Bodhisattva (Sizhou Bodhisattva: Sengqie Bodhisattva, one of the manifestations of Guanyin Bodhisattva), with Vimalakirti (Vimalakirti, a Buddhist lay Bodhisattva) and Arhats (Arhats: a Buddhist term, referring to monks who have reached a certain level of cultivation) lined up on the left and right. Soon after, it rained heavily, with sufficient rainfall. Yuanzhou reported this to the court, and the emperor decreed that the Muping Pagoda be named Huiging and the Yangshan Pagoda be named Ruiging.

Shi Yanlun (Shi: a respectful title for Buddhist monks; Yanlun: a personal name)

Dharma Master Yanlun, whose secular surname was Zhou from Qiantang (a place name, now Hangzhou, Zhejiang), was named Qingbian. In his youth, he passed the examination of scriptures and was ordained. He studied the teachings and views with Dharma Master Faming Huixian.

。嘗患疫疾。百藥不治。遂力課觀音尊號。夢一婦人。以鑿開其胸。易其心。手捫摩之。患即愈。疇昔所覽。靡不通記。走筆成章。率歸典雅。咸謂辯才之證。

釋慧才

杭州雷峰慧才法師。于元豐元年三月。為靈芝元照．道俗千人授菩薩戒。羯磨之際。見觀音像放光。講堂大明。凈慈法真禪師守一作戒光記。米芾書。辯才法師立石于龍井。

知白

侍郎邊知白。元豐二年。自京師至臨川。觸暑成病。忽夢白衣人。以水灑之。頂踵清寒。覺而頓爽。於是集古今靈驗。作觀音感應集四卷。行世。(刻板上竺。右五條。出統紀)

大士簽

天竺百簽。越圓通百三十簽。以決吉兇。其應如響。相傳是大士化身所述云。(出釋門正統)

張抗學士

張抗。積善。向佛發誓誦大悲陀羅尼十萬遍。求生凈土。年六十餘。寢疾。一心念佛。謂家人曰。西方凈土。只在堂前。阿彌陀佛坐蓮華上。翁兒在金地上禮佛。言訖唸佛而逝。翁兒。抗孫也。三歲而亡。(大悲經云。若誦持大悲陀羅尼章句者。臨命終時。十方諸佛皆來授手。欲生何等佛土。隨愿皆得往生。其誦持人。若在江河海中浴。其中眾生。得此人浴身之水。沾著其身。一切惡業重罪。悉皆消滅。即得轉生他方凈土。蓮花化

【現代漢語翻譯】現代漢語譯本：曾患上嚴重的疫病，各種藥物都無法治癒。於是竭力唸誦觀音菩薩的尊號。夢見一位婦人，用鑿子打開他的胸膛，更換了他的心臟，用手撫摸它，病就好了。從前所讀過的書籍，沒有不通曉記憶的。下筆成文，大多歸於典雅。人們都說是辯才的證明。

釋慧才

杭州雷峰慧才法師，在元豐元年（1078年）三月，為靈芝元照（靈芝元照律師）及道俗千人傳授菩薩戒。羯磨儀式時，看見觀音像放出光明，講堂一片明亮。凈慈法真禪師守一作《戒光記》，米芾書寫。辯才法師在龍井立石。

知白

侍郎邊知白，元豐二年（1079年），從京師到臨川，因暑熱而生病。忽然夢見一位白衣人，用水灑在他身上，從頭到腳都感到清涼。醒來后立刻感到舒爽。於是收集古今靈驗事蹟，寫作《觀音感應集》四卷，在世間流傳。（刻板上竺。右五條。出《統紀》）

大士簽

天竺寺的百簽，越圓通寺的一百三十簽，用來決定吉兇，其應驗如同回聲一般迅速。相傳是大士（觀音菩薩）化身所述。（出自《釋門正統》）

張抗學士

張抗，積累善行，向佛發誓誦唸大悲陀羅尼十萬遍，求生凈土。六十多歲時，臥病在床，一心念佛。告訴家人說：『西方凈土，就在堂前。阿彌陀佛坐在蓮花上，我的孫子翁兒在金地上禮佛。』說完唸佛而逝。翁兒，是張抗的孫子，三歲時去世。（《大悲經》說：『如果誦持大悲陀羅尼章句的人，臨命終時，十方諸佛都會來授手，想要往生到何種佛土，都能如願往生。誦持此咒的人，如果在江河海中沐浴，其中的眾生，得到此人沐浴之水沾到身上，一切惡業重罪，都會消滅，立即轉生到其他方凈土，在蓮花中化生。』）

【English Translation】 English version: He once suffered from a severe epidemic that could not be cured by any medicine. Thereupon, he earnestly recited the honorable name of Avalokiteśvara (觀音尊號, the honorable name of Avalokiteśvara). He dreamed of a woman who opened his chest with a chisel, replaced his heart, and stroked it with her hand, and he was healed. Everything he had read in the past, he could understand and remember. His writing flowed into elegant prose. People said it was proof of his eloquence.

釋慧才 (Shì Huìcái)

The Dharma Master Huicai of Leifeng Temple in Hangzhou, in the third month of the first year of Yuanfeng (元豐元年, 1078), transmitted the Bodhisattva precepts to Lingzhi Yuanzhao (靈芝元照, Lawyer Lingzhi Yuanzhao) and a thousand lay and monastic people. During the Karma ceremony, the image of Avalokiteśvara (觀音像) was seen emitting light, and the lecture hall was brightly illuminated. Chan Master Fazhen Shouyi of Jingci Temple wrote 'A Record of the Light of the Precepts,' and Mi Fu calligraphed it. Dharma Master Biancai erected a stone at Dragon Well.

知白 (Zhībái)

The Vice Minister Bian Zhibai, in the second year of Yuanfeng (元豐二年, 1079), traveled from the capital to Linchuan and fell ill due to the summer heat. Suddenly, he dreamed of a person in white robes who sprinkled water on him, and he felt cool from head to toe. Upon waking, he immediately felt refreshed. Thereupon, he collected miraculous events from ancient and modern times and wrote 'A Collection of Responses from Avalokiteśvara' in four volumes, which circulated in the world. (Engraved at Shangzhu. Right five entries. From 'Comprehensive Records')

大士簽 (Dàshì qiān)

The hundred lots of Tianzhu Temple and the hundred and thirty lots of Yue Yuantong Temple are used to determine good and bad fortune, and their responses are as swift as echoes. It is said to have been described by an incarnation of the Great Being (大士, Avalokiteśvara). (From 'Orthodox Lineage of the Buddhist Order')

張抗學士 (Zhāng Kàng xuéshì)

Zhang Kang accumulated good deeds and vowed to the Buddha to recite the Great Compassion Dharani (大悲陀羅尼) ten thousand times, seeking rebirth in the Pure Land. In his sixties, he fell ill and single-mindedly recited the Buddha's name. He said to his family, 'The Western Pure Land is right in front of the hall. Amitabha Buddha (阿彌陀佛) is sitting on a lotus flower, and my grandson Weng'er is bowing to the Buddha on the golden ground.' After saying this, he passed away while reciting the Buddha's name. Weng'er was Zhang Kang's grandson, who died at the age of three. (The Great Compassion Sutra says, 'If those who recite and uphold the chapters and verses of the Great Compassion Dharani, when approaching 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 reborn there according to their wishes. If those who recite and uphold this mantra bathe in rivers or seas, the sentient beings within them, who get this person's bathing water on their bodies, will have all their evil karma and heavy sins eliminated and will immediately be reborn in other Pure Lands, transforming in lotus flowers.')

生。何況持誦之者。而抗誓誦十萬遍求生凈土。故其成就所愿無疑矣。)

王氏女

王氏女。吉安人也。日誦彌陀．金剛．觀世音經。唸佛求度。與後母同修凈業。后得疾。請僧說凈土觀法。忽索衣吉祥而臥。攬觀音手所執幡。寂然不動。母篩灰于地。以驗受生。見灰中出蓮花數朵。

(右二條。出往生集)

釋遵式

遵式禪師。臺州臨海人。學行高古。名冠兩浙。專志安養。嘗行般舟三昧。九十日為期。苦學嘔血。入道場。兩足皮裂。以死自誓。忽如夢中。見觀音垂手指其口。引出數蟲。又指端出甘露注其口。覺身心清涼。疾遂愈。著凈土決疑行愿。及凈土懺法。行於世。天聖間。將化之日。炷香禮佛。愿諸佛證明。往生安養。至晚坐脫。人見大星隕于靈鷲峰。時號慈雲懺主云。又建光明懺堂時。每架一椽一甃。必誦大悲咒七遍。屢經兵火。巋然獨存。乃願力所致也。(出往生集並武林高僧傳)

釋古鼎

古鼎銘禪師。臨濟十五世孫。將示寂。謂其徒曰。觀世音持蓮花至矣。安坐而逝。火化。舌根．齒牙．數珠不壞。五色舍利無數。國史危先生為之碑。有四會語錄行世。(出皇明名僧輯略及宋景濂學士集)

釋契嵩

明教契嵩禪師。藤州鐔津李氏子。七歲

【現代漢語翻譯】現代漢語譯本：更何況是受持讀誦這些經典的人呢？如果能發誓唸誦十萬遍，求生西方極樂凈土，那麼他成就所愿是毫無疑問的。王氏女王氏女，是吉安人。她每日誦讀《彌陀經》、《金剛經》、《觀世音經》，唸佛求往生。她與後母一同修習凈土法門。後來她得了疾病，請僧人講解凈土觀想的方法。忽然她要穿戴整齊，吉祥臥姿勢躺下，彷彿抓住觀音菩薩手中所執的寶幡，寂然不動。她的母親在地上篩灰，用來驗證她是否往生。看到灰中顯現出數朵蓮花。（以上兩條，出自《往生集》）釋遵式遵式禪師，是臺州臨海人。他的學識和品行高尚古樸，名聲在兩浙一帶居於首位。他專心致志于求生安養凈土。曾經修行般舟三昧，以九十天為期限，刻苦學習以至嘔血。進入道場后，兩腳的面板都裂開了，他以死來立下誓言。忽然在夢中，看見觀音菩薩垂下手指示他的口，從中引出數條蟲子，又從指端流出甘露注入他的口中。醒來後身心清涼，疾病也痊癒了。他著有《凈土決疑行愿》以及《凈土懺法》，在世間流傳。天聖年間（1023-1032），將要圓寂的時候，點燃香，禮拜佛，發願諸佛證明他往生安養凈土。到了晚上，坐著圓寂了。人們看見一顆大星隕落在靈鷲峰。當時人們稱他為慈雲懺主。又在建造光明懺堂時，每安裝一根椽子或砌一塊磚，必定誦唸七遍《大悲咒》。懺堂多次經歷兵火，卻巍然獨存，這是願力所致。（出自《往生集》和《武林高僧傳》）釋古鼎古鼎銘禪師，是臨濟宗第十五代傳人。將要示寂的時候，對他的弟子們說：『觀世音菩薩手持蓮花來接引我了。』然後安然坐化。火化后，舌根、牙齒、念珠沒有燒壞，五色舍利無數。國史危先生為他撰寫碑文，有《四會語錄》流傳於世。（出自《皇明名僧輯略》和宋景濂學士集）釋契嵩明教契嵩禪師，是藤州鐔津李氏之子。七歲 English version: Not to mention those who uphold and recite these scriptures. If one vows to recite them one hundred thousand times, seeking rebirth in the Pure Land, then there is no doubt that their wish will be fulfilled. Lady Wang Lady Wang was from Ji'an. She recited the Amitabha Sutra, Diamond Sutra, and Avalokiteshvara Sutra daily, reciting the Buddha's name seeking deliverance. She practiced the Pure Land path with her stepmother. Later, she fell ill and requested a monk to explain the method of Pure Land contemplation. Suddenly, she asked to be dressed in auspicious clothing and lay down in the auspicious sleeping posture, as if grasping the banner held by Avalokiteshvara's hand, remaining still and silent. Her mother sifted ashes on the ground to verify her rebirth. She saw several lotus flowers appear in the ashes. (The above two entries are from 'Collections on Rebirth') Sh釋 Zunshi Chan Master Zunshi was from Linhai, Taizhou. His learning and conduct were lofty and ancient, and his reputation was the highest in both Zhejiang provinces. He was dedicated to seeking rebirth in the Land of Bliss. He once practiced the Pratyutpanna Samadhi, with a term of ninety days, studying diligently to the point of vomiting blood. Upon entering the practice hall, the skin on both feet cracked. He vowed with his life. Suddenly, as if in a dream, he saw Avalokiteshvara lowering his hand and pointing to his mouth, drawing out several worms from it, and then pouring nectar from his fingertip into his mouth. Upon awakening, his body and mind were clear and cool, and his illness was cured. He wrote 'Resolutions of Doubts and Practices for the Pure Land' and 'Repentance Ritual for the Pure Land,' which circulated in the world. During the Tiansheng era (1023-1032), on the day he was about to pass away, he lit incense and bowed to the Buddha, vowing that all Buddhas would certify his rebirth in the Land of Bliss. In the evening, he passed away while sitting. People saw a large star fall on Lingjiu Peak. At that time, people called him the Master of Repentance of Ci Yun. Also, when building the Bright Light Repentance Hall, he would recite the Great Compassion Mantra seven times for every rafter or brick installed. The hall survived many wars and fires, standing alone and firm, which was due to the power of his vows. (From 'Collections on Rebirth' and 'Biographies of Eminent Monks of Wulin') Sh釋 Guding Chan Master Guding Ming, was a fifteenth-generation descendant of the Linji school. When he was about to pass away, he said to his disciples, 'Avalokiteshvara Bodhisattva is coming to receive me with a lotus flower.' Then he passed away peacefully while sitting. After cremation, his tongue root, teeth, and prayer beads were not destroyed, and there were countless five-colored sharira. The national historian Mr. Wei wrote an epitaph for him, and the 'Sayings of Sihui' circulated in the world. (From 'Collected Biographies of Famous Monks of the Imperial Ming Dynasty' and 'Collected Works of Scholar Song Lian') Sh釋 Qisong Chan Master Qisong of Mingjiao, was the son of the Li family of Tanjin, Tengzhou. At the age of seven

【English Translation】 Not to mention those who uphold and recite these scriptures. If one vows to recite them one hundred thousand times, seeking rebirth in the Pure Land, then there is no doubt that their wish will be fulfilled. Lady Wang Lady Wang was from Ji'an. She recited the Amitabha Sutra, Diamond Sutra, and Avalokiteshvara Sutra daily, reciting the Buddha's name seeking deliverance. She practiced the Pure Land path with her stepmother. Later, she fell ill and requested a monk to explain the method of Pure Land contemplation. Suddenly, she asked to be dressed in auspicious clothing and lay down in the auspicious sleeping posture, as if grasping the banner held by Avalokiteshvara's hand, remaining still and silent. Her mother sifted ashes on the ground to verify her rebirth. She saw several lotus flowers appear in the ashes. (The above two entries are from 'Collections on Rebirth') Sh釋 Zunshi Chan Master Zunshi was from Linhai, Taizhou. His learning and conduct were lofty and ancient, and his reputation was the highest in both Zhejiang provinces. He was dedicated to seeking rebirth in the Land of Bliss. He once practiced the Pratyutpanna Samadhi, with a term of ninety days, studying diligently to the point of vomiting blood. Upon entering the practice hall, the skin on both feet cracked. He vowed with his life. Suddenly, as if in a dream, he saw Avalokiteshvara lowering his hand and pointing to his mouth, drawing out several worms from it, and then pouring nectar from his fingertip into his mouth. Upon awakening, his body and mind were clear and cool, and his illness was cured. He wrote 'Resolutions of Doubts and Practices for the Pure Land' and 'Repentance Ritual for the Pure Land,' which circulated in the world. During the Tiansheng era (1023-1032), on the day he was about to pass away, he lit incense and bowed to the Buddha, vowing that all Buddhas would certify his rebirth in the Land of Bliss. In the evening, he passed away while sitting. People saw a large star fall on Lingjiu Peak. At that time, people called him the Master of Repentance of Ci Yun. Also, when building the Bright Light Repentance Hall, he would recite the Great Compassion Mantra seven times for every rafter or brick installed. The hall survived many wars and fires, standing alone and firm, which was due to the power of his vows. (From 'Collections on Rebirth' and 'Biographies of Eminent Monks of Wulin') Sh釋 Guding Chan Master Guding Ming, was a fifteenth-generation descendant of the Linji school. When he was about to pass away, he said to his disciples, 'Avalokiteshvara Bodhisattva is coming to receive me with a lotus flower.' Then he passed away peacefully while sitting. After cremation, his tongue root, teeth, and prayer beads were not destroyed, and there were countless five-colored sharira. The national historian Mr. Wei wrote an epitaph for him, and the 'Sayings of Sihui' circulated in the world. (From 'Collected Biographies of Famous Monks of the Imperial Ming Dynasty' and 'Collected Works of Scholar Song Lian') Sh釋 Qisong Chan Master Qisong of Mingjiao, was the son of the Li family of Tanjin, Tengzhou. At the age of seven

出家。既受具。常戴觀音聖像。誦其名號。日十萬聲。經傳雜書。靡不博記。得法于洞山聰和尚。自號潛子。一室翛然。閉戶著書。作輔教論十萬余言。明儒釋一貫。又著定祖圖．正宗記。抱其書入京。師因府尹龍圖王公素。以書獻。仁廟嘉嘆。詔付法院編次。旌以明教之號。賜其書入藏。韓忠獻公．歐陽文忠公皆稱道之。由是名振海內。示寂阇維。六根不壞者三。曰眼．曰舌．曰童真。並頂骨．數珠。五物存焉。所出舍利。紅白精潔。狀如大菽。塔于永安院之左。門人編其書曰鐔津集。(出武林高僧事略)

張孝純

張孝純。有孫五歲。不能行。人告之曰。頃淮甸間一農夫。病腿足甚久。但日持觀音名號不輟。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。無古亦無今。農夫誦偈滿百日。痼疾頓愈。於是孝純遂教其孫。及乳母。齋戒持誦三兩月。步武如常。兒患腿足者。誦之皆驗。(出語錄。有求聰慧者。悉獲果遂。)

翟楫

翟楫。居湖州四安鎮。年五十無子。繪觀音像。懇禱甚至。其妻方妊。夢白衣婦人。以盤送一兒。甚韶秀。妻大喜。欲抱取之。一牛橫其中。竟不可得。既而生子。彌月不育。又禱如初。有聞者告曰。子嗜牛肉。豈謂是歟。楫竦然而誓。閤家

【現代漢語翻譯】現代漢語譯本出家。既受具足戒（佛教中的高級戒律）。常戴觀音菩薩聖像。誦唸觀音菩薩名號，每日十萬聲。各種經書傳記，無不廣泛記誦。得法于洞山聰和尚。自號潛子。一間屋子清靜空曠，閉門著書。作《輔教論》十萬余言，闡明儒、釋（佛教）一貫的道理。又著《定祖圖》、《正宗記》。抱著他的書入京城。因為府尹龍圖王公素，將書獻給皇帝。仁宗皇帝（1022年-1063年）嘉獎贊嘆，下詔交付法院編次，旌表以『明教』的稱號，賜他的書收入佛經藏。韓琦（北宋大臣，1008年-1075年）、歐陽修（北宋文學家、史學家，1007年-1072年）都稱讚他的德行。因此名聲震動海內。圓寂火化后，有三個器官沒有燒壞，分別是眼、舌、童真（指男性生殖器），以及頂骨、念珠，這五樣東西儲存了下來。所產生的舍利，紅白精潔，形狀像大豆。建塔于永安院的左側。門人編輯他的書，名為《鐔津集》。（出自《武林高僧事略》）

張孝純

張孝純，有個五歲的孫子，不能走路。有人告訴他說，近來淮甸一帶有一個農夫，患腿腳病很久，但每日持念觀音菩薩名號不停止，於是感應到觀音菩薩顯現，因此留下四句偈語說：『大智發於心，於心無所尋，成就一切義，無古亦無今。』農夫誦唸偈語滿一百天，頑固的疾病立刻痊癒。於是張孝純就教他的孫子，以及乳母，齋戒持誦三兩個月，走路就和常人一樣了。患有腿腳疾病的兒童，誦唸這偈語都很靈驗。（出自《語錄》，有求得聰慧的人，都獲得好的結果。）

翟楫

翟楫，居住在湖州四安鎮，五十歲還沒有兒子。繪製觀音菩薩像，懇切祈禱。他的妻子懷孕時，夢見一位穿白衣的婦人，用盤子送來一個男孩，非常俊美。妻子非常高興，想要抱他，一頭牛橫在其中，最終無法得到。不久之後生了個兒子，滿月后不能養活。又像當初一樣祈禱。有聽到的人告訴他說，這孩子喜歡吃牛肉，難道是這個原因嗎？翟楫驚恐地發誓，全家

【English Translation】 English version He renounced the world. Having received the full precepts (the advanced precepts in Buddhism), he constantly wore a holy image of Avalokiteśvara (Bodhisattva of compassion). He recited Avalokiteśvara's name ten thousand times a day. He extensively memorized various scriptures and biographies. He received the Dharma from Monk Cong of Dongshan. He called himself Qianzi (Hidden One). In a quiet and empty room, he closed the door and wrote books. He wrote over ten thousand words in 'Aiding the Teaching Treatise', clarifying the consistent principles of Confucianism and Buddhism. He also wrote 'Diagram of Determining Ancestors' and 'Record of the Orthodox Lineage'. He took his books to the capital. Because the Prefectural Governor Longtu Wang Gongsu presented the books to the emperor, Emperor Renzong (1022-1063) praised and admired them, and ordered the court to compile them, honoring him with the title 'Enlightening Teaching', and granting his books to be included in the Buddhist canon. Han Qi (Northern Song Dynasty minister, 1008-1075) and Ouyang Xiu (Northern Song Dynasty writer and historian, 1007-1072) both praised his virtue. Therefore, his reputation shook the country. After his death and cremation, three organs were not burned: the eyes, tongue, and virile member, as well as the skull and rosary. These five items were preserved. The produced relics were red and white, pure and clean, shaped like soybeans. A pagoda was built to the left of Yong'an Monastery. His disciples compiled his books, named 'Collected Works of Chan Jin'. (From 'Biographies of Eminent Monks of Wulin')

Zhang Xiaochun

Zhang Xiaochun had a five-year-old grandson who could not walk. Someone told him that recently in the Huaidian area, there was a farmer who had suffered from leg and foot disease for a long time, but he continuously recited the name of Avalokiteśvara (Bodhisattva of compassion) without stopping. Thus, he was inspired by the manifestation of Avalokiteśvara, who left four lines of verse saying: 'Great wisdom arises from the heart, yet in the heart, there is nothing to seek. Accomplishing all meanings, there is neither past nor present.' The farmer recited the verse for a hundred days, and the stubborn disease was immediately cured. Therefore, Zhang Xiaochun taught his grandson and his wet nurse to fast and recite for two or three months, and he walked as usual. Children suffering from leg and foot diseases, reciting this verse are all effective. (From 'Sayings', those who seek wisdom all obtain good results.)

Zhai Ji

Zhai Ji lived in Sian Town, Huzhou. At the age of fifty, he had no children. He painted an image of Avalokiteśvara (Bodhisattva of compassion) and prayed earnestly. When his wife was pregnant, she dreamed of a woman in white robes, delivering a boy on a plate, who was very handsome. The wife was very happy and wanted to hold him, but an ox was in the way, and she could not get him. Soon after, she gave birth to a son, who could not be raised after a month. He prayed as before. Someone who heard about it said, 'This child likes to eat beef, could that be the reason?' Zhai Ji vowed in alarm, the whole family

不復食牛。再夢前婦人送兒至。抱得之。妻乃生子成人。(出廣嗣錄。世俗皆謂觀音是女身。故菩薩多示女相。令易悟焉。)

許知可

許知可。毗陵人。嘗獲鄉薦省闈。不利而歸。夜夢白衣人曰。汝無陰德。所以不第。可曰。某家貧無資。何得與人乎。白衣曰。何不學醫。吾助汝智慧。可寤。踐其言。果得盧扁之妙。凡有病者。無問貴賤。診候與藥。不取其值。所活不可勝計。后舉又中鄉評。赴春官。艤舟平望。復夢前白衣人。以偈贈曰。施藥功大。陳樓間處。殿上呼盧。喚六作五。思之不悟。記于牘。紹興壬子。以第六人登科。因上不錄。遂升第五。其上則陳祖言。下則樓材。方省前夢也。

包憑

包憑。字信之。嘉興人。博學高才。累舉不第。留心二氏之學。一日遊泖湖。偶至一村寺。見觀音像淋漓露立。即解囊中得十金。呼主僧授之。令修屋宇。僧告以工大銀少。不能竣事。后取松布四疋。衣七件。與之。內纻褶系新制。其仆請已之。憑曰。但得聖像無恙。吾雖裸裎何傷。僧泣語曰。舍銀及衣．布尤非難。只此點心。何可易得。后工完。憑宿寺中。夢伽藍告曰。汝子孫當享世祿矣。后子汴．孫檉芳。皆登第作顯官。

(右二條。出陰騭錄)

周世亨

鄱陽吏周世

【現代漢語翻譯】現代漢語譯本不再吃牛肉。又夢見之前的妻子送來一個孩子。我抱住了他。後來妻子就生了一個兒子並健康長大。（出自《廣嗣錄》。世俗都認為觀音是女身（Avalokiteśvara，象徵慈悲的菩薩），所以菩薩大多示現女相，讓人更容易領悟。）

許知可

許知可，毗陵人。曾經考中鄉試，參加省試卻沒能考中，於是回家。晚上夢見一位白衣人說：『你缺少陰德，所以沒能考中。』許知可說：『我家貧窮沒有錢財，怎麼能幫助別人呢？』白衣人說：『為什麼不學醫呢？我會幫助你增長智慧。』許知可醒來，按照白衣人說的去做，果然得到了盧扁（古代名醫）的精妙醫術。凡是有病人，無論貴賤，都為他們診斷病情並給藥，不收取任何費用。被他救活的人數不勝數。後來再次參加科舉考試，又考中了鄉試。前往京城參加禮部主持的考試，船停靠在平望。又夢見之前的白衣人，用偈語贈送給他：『施藥功德大，陳樓之間處。殿上呼盧，喚六作五。』思考了很久也不明白。便將偈語記錄在書本上。紹興壬子年（1132年），以第六名的成績考中進士。因為皇帝沒有親自審閱，於是升爲第五名。他上面是陳祖言，下面是樓材。這才明白之前的夢境的含義。

包憑

包憑，字信之，嘉興人。博學多才，多次參加科舉考試都沒能考中。於是專心研究佛道兩家的學說。一天遊覽泖湖，偶然來到一座鄉村寺廟，看見觀音像（Avalokiteśvara，象徵慈悲的菩薩）被雨淋濕，露天而立。於是拿出囊中的十兩銀子，交給主持僧人，讓他用來修理房屋。僧人告訴他工程浩大，銀子太少，不能完成。後來又拿出松布四匹，衣服七件，給了他。其中一件纻褶是新做的。他的僕人請求不要給。包憑說：『只要聖像沒有損壞，我即使赤身裸體又有什麼關係呢？』僧人哭著說：『捨棄銀子和衣服、布匹尤其不難，只是這份心意，怎麼能輕易得到呢？』後來工程完工，包憑住在寺廟中。夢見伽藍神告訴他說：『你的子孫將會享受世世代代的俸祿。』後來他的兒子包汴、孫子包檉芳，都考中進士做了顯官。

（右邊兩條，出自《陰騭錄》）

周世亨

鄱陽縣的官吏周世亨

【English Translation】 English version He no longer ate beef. He dreamed again that his former wife brought a child to him. He embraced the child. Then his wife gave birth to a son who grew up healthy. (From 'Guang Si Lu'. Common people all believe that Avalokiteśvara (觀音, the Bodhisattva of compassion) is female, so Bodhisattvas often appear in female form to make it easier for people to understand.)

Xu Zhike

Xu Zhike was from Piling. He once passed the local examination but failed the provincial examination and returned home. At night, he dreamed of a man in white who said, 'You lack hidden virtue, so you did not pass.' Xu said, 'My family is poor and has no wealth. How can I help others?' The man in white said, 'Why not study medicine? I will help you increase your wisdom.' Xu awoke and did as he was told, and indeed gained the wonderful medical skills of Lu Bian (盧扁, a famous doctor in ancient times). Whenever there were patients, regardless of their status, he would diagnose and give them medicine without taking any payment. The number of people he saved was countless. Later, he took the examination again and passed the local examination. He went to the capital to take the Ministry of Rites examination, and his boat docked at Pingwang. He dreamed again of the man in white, who gave him a verse: 'Giving medicine has great merit, between Chen and Lou. Calling out in the hall, calling six as five.' He thought about it for a long time but did not understand. So he recorded the verse in a book. In the year of Renzi in the Shaoxing era (紹興壬子, 1132 AD), he passed the imperial examination as the sixth person. Because the emperor did not personally review it, he was promoted to fifth place. Above him was Chen Zuyan, and below him was Lou Cai. Only then did he understand the meaning of the previous dream.

Bao Ping

Bao Ping, courtesy name Xinzhi, was from Jiaxing. He was learned and talented, but failed the imperial examination many times. So he focused on studying the teachings of Buddhism and Taoism. One day, he was traveling on Lake Mao and happened to come to a village temple. He saw that the statue of Avalokiteśvara (觀音, the Bodhisattva of compassion) was exposed to the rain. So he took out ten taels of silver from his bag and gave it to the head monk, asking him to use it to repair the buildings. The monk told him that the project was large and the silver was too little to complete it. Later, he took out four bolts of pine cloth and seven pieces of clothing and gave them to him. Among them, a new summer gown was included. His servant asked him to keep it. Bao Ping said, 'As long as the holy image is unharmed, what does it matter if I am naked?' The monk wept and said, 'Giving up silver and clothes and cloth is not difficult, but this intention, how can it be easily obtained?' Later, the project was completed, and Bao Ping stayed in the temple. He dreamed that the Sangharama (伽藍, the guardian deity of the temple) told him, 'Your descendants will enjoy worldly prosperity.' Later, his son Bao Bian and grandson Bao Chengfang both passed the imperial examination and became prominent officials.

(The two items on the right are from 'Yin Zhi Lu')

Zhou Shiheng

Zhou Shiheng, an official from Poyang

亨。謝役之後。事奉大士甚謹。慶元初。發願手寫經二百卷。施人持誦。齋戒繕寫。方及二十卷。正書捉筆。群鴉數十鳴噪屋上。逐逐不退。起禱像前。追出。視一鴉中箭流血。眾鴉為拔之不得。故悲叫。周速誦寶勝如來。救苦觀音。以筆指之。箭自拔。鴉飛入空。周讚歎間。箭從天井內擲落佛龕側。靈異若此。

楊亮

淳熙末。建昌步卒楊亮病。見兩吏持符追到官府。王者問。生時有何功德。對曰。身供走役。每遇差使。不敢違限。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。更有何善事。對曰。小人那得一善可稱。但守分不害人耳。王命檢籍。如言。遂得更生。

林翁

福州南臺寺。塑新觀音像。而毀其舊。木工林翁。求歸事之。后操舟入海。舟壞而溺。急呼觀音曰。寧不救我。俄身自浮。得一板乘之。驚濤自天。約行數百餘里。隨流入小浦中。獲遺物一笥。頗有所資而歸。非觀音菩薩之助而何。

(右三條。出轉因錄)

千手眼觀世音菩薩贊(四明法師述大悲經作)

南無過去正法明如來。現前觀世音菩薩。成妙功德。具大慈悲。於一身心。現千手眼。照見法界。護持眾生。令發廣大道心。教持圓滿神咒。永離惡道。得生佛前。無間

【現代漢語翻譯】現代漢語譯本：亨。謝役之後，事奉大士（觀世音菩薩的尊稱）非常恭敬。慶元初年（1195年），發願手寫佛經二百卷，施捨給他人誦讀。他齋戒沐浴，虔誠地繕寫佛經，剛寫到二十卷的時候，正在書寫，突然有幾十只烏鴉在屋頂上鳴叫喧鬧，驅趕也趕不走。他起身在佛像前祈禱，然後追出去檢視，發現一隻烏鴉被箭射中，正在流血。眾烏鴉想為它拔出箭卻拔不出來，所以悲傷地鳴叫。周某迅速誦唸寶勝如來（佛名），救苦觀音（觀世音菩薩的別稱）的名號，用筆指向那隻烏鴉，箭就自己拔出來了，烏鴉也飛入空中。周某讚歎不已，這時，那支箭卻從天井內掉落到佛龕旁邊。靈異之事竟是如此。

楊亮

淳熙末年（1189年），建昌的步兵楊亮生病，看見兩個官吏拿著符追他到官府。閻王問他：『你生前有什麼功德？』楊亮回答說：『我一生都在服役，每次遇到差事，都不敢違背期限。』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，於是說：『我只會念觀世音經。』閻王又問：『你還有什麼善事？』楊亮回答說：『小人哪裡有什麼善事可以稱道的，只是安分守己，不害人罷了。』閻王命人查閱簿籍，果然如此，於是楊亮得以還陽復生。

林翁

福州南臺寺，塑造新的觀音像，於是毀掉了舊的觀音像。木匠林翁，請求將舊的觀音像拿回家供奉。後來他乘船出海，船壞了，他落入水中。他急忙呼喊觀音菩薩說：『難道您不救我嗎？』忽然他的身體自己浮了起來，得到一塊木板可以乘坐。驚濤駭浪從天而降，大約漂行了幾百里，隨著水流進入一個小港灣中。他得到一個遺落的箱子，裡面頗有一些財物，於是得以回家。如果不是觀音菩薩的幫助，又怎麼會這樣呢？

（以上三條，出自《轉因錄》）

千手眼觀世音菩薩贊（四明法師根據《大悲經》所作）

南無過去正法明如來（佛名）。現在觀世音菩薩。成就微妙功德，具備廣大的慈悲。於一身心中，顯現千手千眼，照見法界，護持眾生，令眾生髮起廣大的菩提心，教導眾生持誦圓滿的神咒，使眾生永遠脫離惡道，得以往生到佛前，沒有間斷。

【English Translation】 English version: Heng. After being released from service, he served the Great Being (a respectful title for Avalokiteśvara) with great diligence. In the early years of Qingyuan (1195), he vowed to hand-copy two hundred volumes of scriptures to be given to others for recitation. He fasted and purified himself, writing diligently. When he had written only twenty volumes, as he was writing, dozens of crows suddenly cawed and clamored on the roof, and could not be driven away. He rose and prayed before the image, then went out to investigate, and found a crow shot by an arrow, bleeding. The crows tried to pull out the arrow for it but could not, so they cried sadly. Zhou quickly recited the names of the Treasure Victory Tathagata (Ratnaketu) and the Savior Avalokiteśvara, and pointed at the crow with his pen. The arrow pulled itself out, and the crow flew into the sky. As Zhou praised in amazement, the arrow fell from the skylight and landed beside the Buddha shrine. Such was the miraculous event.

Yang Liang

At the end of the Chunxi era (1189), Yang Liang, a foot soldier from Jianchang, fell ill and saw two officers holding talismans chasing him to the government office. The King (Yama) asked him, 'What merits did you have during your life?' Yang Liang replied, 'I served as a runner, and whenever I was assigned a task, I dared not violate the deadline.' The King said, 'I am not asking about that. What other hidden virtues do you have?' Yang Liang then realized that this was the underworld, and said, 'I only know how to recite the Avalokiteśvara Sutra.' The King asked again, 'What other good deeds do you have?' Yang Liang replied, 'How could a small person like me have any good deeds to speak of? I only kept to my duty and did not harm others.' The King ordered the records to be checked, and it was as he said. Thus, Yang Liang was allowed to be reborn.

Lin Weng

At Nantai Temple in Fuzhou, a new Avalokiteśvara image was sculpted, and the old one was destroyed. The carpenter Lin Weng requested to take the old image home to serve it. Later, he sailed out to sea, and the boat broke, and he drowned. He urgently called out to Avalokiteśvara, saying, 'Will you not save me?' Suddenly, his body floated up by itself, and he obtained a plank to ride on. Terrifying waves came from the sky, and he drifted for about several hundred li, following the current into a small harbor. He obtained a lost box, which contained quite a bit of wealth, and thus he was able to return home. If not for the help of Avalokiteśvara Bodhisattva, how could this have happened?

(The above three stories are from 'Records of Transformed Causes')

Praise of the Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva (Composed by Dharma Master Siming based on the Great Compassion Sutra)

Namo Past Right Dharma Bright Tathagata (a Buddha's name). Present Avalokiteśvara Bodhisattva. Accomplishing subtle merits and virtues, possessing great compassion. In one body and mind, manifesting a thousand hands and a thousand eyes, illuminating the Dharma Realm, protecting and upholding sentient beings, causing sentient beings to generate vast Bodhicitta, teaching sentient beings to uphold the perfect divine mantra, causing sentient beings to forever leave the evil paths, and to be reborn before the Buddha without interruption.

重愆。纏身惡疾。莫能救濟。悉使消除。三昧辯才。現生求愿。皆令果遂。決定無疑。能使速獲三乘。早登佛地。威神之力。嘆莫能窮。故我一心。歸命頂禮。(四明曰。觀音一身有千手眼。手有提拔之力。眼有照明之用。即是一千神通智慧也。一身具千手眼。千手眼不離一身。乃表一念即千通慧。千種通慧不離一念也。惡道。謂地獄．餓鬼．畜生．修羅也。南無。華言歸命。亦云歸依。三昧。華言正定。三乘。即聲聞．緣覺．菩薩也。無間。即阿毗地獄也。)

禮觀音文(大慧杲禪師。屢獲大士加被。故作此文。以益所求。)

清凈三業(身．口．意也)。一心五體投地(二手．二膝及頭據地)。歸依南無十方慈父．廣大靈感觀世音菩薩。我聞菩薩。從聞．思．修。入三摩地。得二隨順(上順十方諸佛本妙覺心。同一慈力。下順六道眾生清凈本源。同一悲仰)。四不思議。十四無畏(俱如楞嚴經所明)。十九說法(一現佛身說法．二辟支．三聲聞．四梵王．五帝釋．六自在天．七大自在天．八天大將軍．九毗沙門天王．十小王．十一長者．十二居士．十三宰官．十四婆羅門．十五比丘等四眾．十六婦女．十七童男童女．十八天龍等．十九執金剛神。詳如普門品。別而言之則三十五應也)。七難二求(一

【現代漢語翻譯】現代漢語譯本重罪和纏身的惡疾，沒有人能夠救治，（觀世音菩薩）全部使之消除。三昧（梵語，意為正定）和辯才，現世所求的願望，都能使之實現，確定無疑。能夠使人迅速獲得三乘（聲聞乘、緣覺乘、菩薩乘），早日登上佛的果位。觀世音菩薩的威神之力，讚歎也無法窮盡。所以我一心一意，歸命頂禮。（四明法師說：觀音菩薩一身有千手千眼，手有提拔救助的力量，眼有照明的作用，這就是一千種神通智慧。一身具有千手千眼，千手千眼不離一身，這表明一念即是千種通達智慧，千種通達智慧不離一念。惡道，指地獄、餓鬼、畜生、修羅。南無（梵語），漢語意為歸命，也說歸依。三昧（梵語），漢語意為正定。三乘，即聲聞乘、緣覺乘、菩薩乘。無間，即阿鼻地獄。）

禮觀音文（大慧杲禪師，屢次獲得觀世音菩薩的加持，所以作此文，以增益所求。）

清凈身、口、意三業（身、口、意），一心五體投地（雙手、雙膝和頭著地），歸依南無十方慈父、廣大靈感觀世音菩薩。我聽說觀世音菩薩，從聽聞、思維、修習，進入三摩地（梵語，意為正定），得到二種隨順（向上隨順十方諸佛的本妙覺心，同一慈力；向下隨順六道眾生的清凈本源，同一悲仰），四種不可思議，十四種無畏（都如《楞嚴經》所說明），十九種說法（一、現佛身說法；二、辟支佛；三、聲聞；四、梵王；五、帝釋；六、自在天；七、大自在天；八、天大將軍；九、毗沙門天王；十、小王；十一、長者；十二、居士；十三、宰官；十四、婆羅門；十五、比丘等四眾；十六、婦女；十七、童男童女；十八、天龍等；十九、執金剛神。詳細情況如《普門品》所說，分別而言則是三十五應化身），七難和二求（一

【English Translation】 English version Heavy offenses and chronic illnesses that no one can cure, (Avalokiteshvara Bodhisattva) completely eliminates them. Samadhi (Sanskrit, meaning concentration) and eloquence, wishes sought in this life, can all be fulfilled, without a doubt. Able to enable people to quickly attain the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and early ascend to the Buddhahood. The majestic and divine power of Avalokiteshvara Bodhisattva cannot be exhausted by praise. Therefore, I wholeheartedly take refuge and prostrate in reverence. (Master Siming said: Avalokiteshvara Bodhisattva has a thousand hands and a thousand eyes, the hands have the power to lift and help, and the eyes have the function of illuminating, which is a thousand kinds of supernatural powers and wisdom. One body has a thousand hands and a thousand eyes, and the thousand hands and thousand eyes are inseparable from one body, which shows that one thought is a thousand kinds of comprehensive wisdom, and a thousand kinds of comprehensive wisdom are inseparable from one thought. Evil paths refer to hell, hungry ghosts, animals, and asuras. Namo (Sanskrit) means taking refuge, also said to be relying on. Samadhi (Sanskrit) means concentration. The Three Vehicles are Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. Avici means Avici hell.)

Text for Paying Homage to Avalokiteshvara (Zen Master Dahui Gao repeatedly received the blessings of Avalokiteshvara Bodhisattva, so he wrote this text to increase what is sought.)

Purifying the three karmas of body, speech, and mind (body, speech, and mind), wholeheartedly prostrating with the five limbs touching the ground (both hands, both knees, and head touching the ground), taking refuge in Namo, the compassionate father of the ten directions, the greatly efficacious and responsive Avalokiteshvara Bodhisattva. I have heard that Avalokiteshvara Bodhisattva, from hearing, thinking, and cultivating, enters samadhi (Sanskrit, meaning concentration), obtains two kinds of accordance (upwardly according with the original wonderful enlightened mind of the Buddhas of the ten directions, with the same compassionate power; downwardly according with the pure original source of sentient beings in the six realms, with the same compassionate longing), four kinds of inconceivable things, fourteen kinds of fearlessness (all as explained in the Shurangama Sutra), nineteen kinds of teachings (1. Manifesting the body of a Buddha to teach; 2. Pratyekabuddha; 3. Śrāvaka; 4. Brahma King; 5. Indra; 6. Svargadeva; 7. Mahāsvargadeva; 8. Heavenly Great General; 9. Vaiśravaṇa; 10. Small King; 11. Elder; 12. Layman; 13. Official; 14. Brahmin; 15. Bhikshus and other four assemblies; 16. Women; 17. Boys and girls; 18. Devas, Nagas, etc.; 19. Vajrapani. Details are as described in the Universal Gate Chapter, and separately speaking, there are thirty-five transformation bodies), seven difficulties and two requests (1.

火焚．二水漂．三羅剎．四刀杖．五惡鬼．六枷鎖．七怨賊。二求者。一求男．二求女。詳如楞嚴經)。三十二應(詳如楞嚴。按華嚴疏。準普門品。列三十五應。一佛身．二辟支．三聲聞．四梵王．五帝釋．六自在天．七大自在天．八天大將軍．九毗沙門．十小王．十一長者．十二居士．十三宰官．十四婆羅門．十五比丘．十六比丘尼．十七優婆塞．十八優婆夷．十九長者婦女．二十居士婦女．二十一宰官婦女．二十二婆羅門婦女．二十三童男．二十四童女．二十五天．二十六龍．二十七夜叉．二十八乾闥婆．二十九阿修羅．三十迦樓羅．三十一緊那羅．三十二摩睺羅伽．三十三人．三十四非人．三十五執金剛神。若以長者．居士．宰官．婆羅門婦女身共一。則三十二應。然理則實四類婦女各各不同。加妙音品中明。彼品復有輪王。及菩薩身。又加地獄．餓鬼．畜生。及諸難處。皆能救濟。豈無彼身。則三十五亦未為盡。若開四婦女各成二人。以妻人別故。則此已有三十九矣)。無量功德。興大威力。發大誓願。同流九界(十法界。除佛法界也)。六道四生(天．人．修羅．地獄．餓鬼．畜生為六。胎．卵．濕．化為四)。生死趣中。興百千萬億無量恒河沙劫數善行方便。救度拔濟一切眾生。無有休息。我今哀求。

【現代漢語翻譯】現代漢語譯本火焚（被火焚燒的災難）。二水漂（被水漂流的災難）。三羅剎（遭遇羅剎惡鬼）。四刀杖（遭遇刀兵刑杖）。五惡鬼（遭遇惡鬼）。六枷鎖（被枷鎖束縛）。七怨賊（遭遇怨家盜賊）。（詳細情況參見《楞嚴經》）。二求者：一求男（祈求生男孩）。二求女（祈求生女孩）。（詳細情況參見《楞嚴經》）。三十二應（詳細情況參見《楞嚴經》。按照《華嚴疏》的說法，根據《普門品》，列舉了三十五種應化身：一佛身。二辟支佛。三聲聞。四梵王。五帝釋。六自在天。七大自在天。八天大將軍。九毗沙門。十小王。十一長者。十二居士。十三宰官。十四婆羅門。十五比丘。十六比丘尼。十七優婆塞。十八優婆夷。十九長者婦女。二十居士婦女。二十一宰官婦女。二十二婆羅門婦女。二十三童男。二十四童女。二十五天。二十六龍。二十七夜叉。二十八乾闥婆（Gandharva，一種天神）。二十九阿修羅（Asura，一種惡神）。三十迦樓羅（Garuda，一種金翅鳥）。三十一緊那羅（Kinnara，一種天神）。三十二摩睺羅伽（Mahoraga，一種大蟒神）。三十三人。三十四非人。三十五執金剛神。如果將長者婦女、居士婦女、宰官婦女、婆羅門婦女合併爲一種，則為三十二應。然而，實際上這四類婦女各有不同。此外，《妙音品》中說明，該品中還有輪王以及菩薩身。又加上地獄、餓鬼、畜生以及各種苦難之處，觀世音菩薩都能救濟，難道沒有這些應化身嗎？那麼三十五應也未窮盡。如果將四種婦女分開，每種算作兩種，因為妻子的身份不同，那麼這裡就有三十九種應化身了）。無量功德。興大威力。發大誓願。同流九界（十法界，除去佛法界）。六道四生（天、人、阿修羅、地獄、餓鬼、畜生為六道。胎生、卵生、濕生、化生為四生）。生死輪迴之中，興起百千萬億無量恒河沙劫數的善行方便，救度拔濟一切眾生，沒有停歇。我今哀切祈求。

【English Translation】 English version Fire burning. Two, water drifting. Three, Rakshasa (Rakshasa, a type of demon). Four, swords and staves. Five, evil ghosts. Six, yokes and chains. Seven, vengeful thieves. (For details, see the Shurangama Sutra). Two requests: One, seeking a son. Two, seeking a daughter. (For details, see the Shurangama Sutra). Thirty-two manifestations (For details, see the Shurangama Sutra. According to the Huayan Commentary, based on the Universal Gate Chapter, thirty-five manifestations are listed: One, Buddha body. Two, Pratyekabuddha. Three, Sravaka. Four, Brahma King. Five, Indra. Six, Isvara Deva. Seven, Mahadeva. Eight, Heavenly Great General. Nine, Vaisravana. Ten, Small King. Eleven, Elder. Twelve, Layman. Thirteen, Official. Fourteen, Brahmin. Fifteen, Bhikshu. Sixteen, Bhikshuni. Seventeen, Upasaka. Eighteen, Upasika. Nineteen, Elder's wife. Twenty, Layman's wife. Twenty-one, Official's wife. Twenty-two, Brahmin's wife. Twenty-three, Boy. Twenty-four, Girl. Twenty-five, Deva. Twenty-six, Dragon. Twenty-seven, Yaksha (Yaksha, a type of spirit). Twenty-eight, Gandharva (Gandharva, a celestial musician). Twenty-nine, Asura (Asura, a type of demon). Thirty, Garuda (Garuda, a mythical bird). Thirty-one, Kinnara (Kinnara, a celestial musician). Thirty-two, Mahoraga (Mahoraga, a great serpent deity). Thirty-three, Human. Thirty-four, Non-human. Thirty-five, Vajrapani. If the elder's wife, layman's wife, official's wife, and Brahmin's wife are combined into one, then there are thirty-two manifestations. However, in reality, these four types of women are different. Furthermore, the Wonderful Sound Chapter states that there are also Wheel-Turning Kings and Bodhisattva bodies in that chapter. In addition, Guan Yin can save beings in hell, hungry ghost realm, animal realm, and various difficult places. Are there no such manifestations? Then thirty-five manifestations are not exhaustive. If the four women are separated, each counted as two, because the identities of the wives are different, then there are already thirty-nine manifestations). Immeasurable merits. Exerting great power. Making great vows. Mingling with the nine realms (the ten Dharma realms, excluding the Buddha realm). The six paths and four births (the six paths are Deva, human, Asura, hell, hungry ghost, and animal. The four births are from womb, egg, moisture, and transformation). Within the cycle of birth and death, arising hundreds of thousands of millions of immeasurable Ganges river sands of good deeds and skillful means, saving and delivering all sentient beings without rest. I now earnestly beseech.

必賜加被。伏念某甲。夙生慶幸。得遇佛乘。身雖出家。心不染道(若在家者應改作身苦塵緣。心多散亂)。愚癡邪見。諸根昏塞。內外經書。雖于習學。章句妙理。無所通曉。又恐福力淺薄。壽命不長。徒入空門(在家者改作徒得人身)。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。盪滌累世怨愆。洗潔千生罪垢。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。使我某甲。即時神通朗發。智慧聰明。一切經書。自然記憶。一切義理。自然通曉。得大辯才。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。(此文大分四節。從初句至廣大靈感觀世音菩薩。是歸敬。從我聞至無有休息。是伸嘆。從我今至悟無生忍。是求加。從世世至同圓種智。是發願迴向。種字平聲。惟佛方具一切種智。謂如來能以一種智。知一切諸佛之道法。知一切眾生之因種也。四恩者。父恩．母恩．國王水土恩．天地覆載恩。三有者。欲界．色界．無色界。眾生有生有死。故名為有。)

仁宗

【現代漢語翻譯】現代漢語譯本必賜加被。弟子某甲，宿世有幸，得遇佛法。身雖出家，心不染道（若在家者應改作『身苦塵緣，心多散亂』）。愚癡邪見，諸根昏昧閉塞。內外經書，雖有學習，但對章句妙理，一無所知。又恐怕福力淺薄，壽命不長，徒入空門（在家者改作『徒得人身』），虛度一生。我今洗心泣血，叩首投誠，終日竟夜，存想菩薩聖容，受持菩薩聖號，禮拜菩薩聖像。惟愿菩薩，以天耳聞聲，以悲心救苦，憐憫加被，放大神光，照耀我的身心。傾注廣大甘露，灌注我的頭頂，盪滌累世的怨恨罪愆，洗凈千生的罪惡污垢，使我身心清凈，魔障消除。在晝夜之間，坐臥之中，觀見菩薩，放大神光，開啟我的智慧。使我某甲，即時神通顯發，智慧聰明，一切經書，自然記憶，一切義理，自然通曉。得大辯才，得大智慧，得大壽命，得大安樂。參禪學道，沒有各種魔障，證悟無生法忍。世世生生，行菩薩道，總報四恩，普濟三有，使法界眾生，同證圓滿種智（Buddha's omniscience）。（此文大分四節。從初句至廣大靈感觀世音菩薩，是歸敬。從我聞至無有休息，是伸嘆。從我今至悟無生忍，是求加。從世世至同圓種智，是發願迴向。種字平聲。惟佛方具一切種智。謂如來能以一種智，知一切諸佛之道法，知一切眾生之因種也。四恩者，父恩、母恩、國王水土恩、天地覆載恩。三有者，欲界（desire realm）、（form realm）、無（formless realm）。眾生有生有死，故名為有。）仁宗（1022-1063 AD）

【English Translation】 English version May blessings surely be bestowed. I, [name], am fortunate to have encountered the Buddha's teachings. Though I have left home (ordained), my mind is not yet aligned with the path (if at home, it should be changed to 'my body suffers worldly entanglements, and my mind is often scattered'). Ignorant and with wrong views, my senses are dull and blocked. Though I study both internal and external scriptures, I do not understand the profound principles within the verses. I also fear that my blessings are shallow and my lifespan short, that I have entered the empty gate (if at home, change to 'obtained a human body in vain') in vain, living a meaningless life and dying aimlessly. Now, I wash my heart and weep blood, bowing my head and surrendering sincerely. Day and night, I contemplate the holy form, uphold the holy name, and prostrate before the holy image. I only wish that the Bodhisattva, with heavenly ears, may hear my voice, with a compassionate heart, may relieve my suffering, and with pity, may bestow blessings, emit great divine light, illuminating my body and mind. Pour down great nectar, irrigating the crown of my head, washing away the grievances and offenses of past lives, cleansing the sins and defilements of thousands of lifetimes, so that my body and mind may be pure, and demonic obstacles may be eliminated. During the day and night, while sitting and lying down, may I see the Bodhisattva, emitting great divine light, opening my wisdom. May I, [name], immediately develop supernatural powers, wisdom, and intelligence, naturally remember all scriptures, and naturally understand all meanings. May I obtain great eloquence, great wisdom, great longevity, and great peace and happiness. May I practice Chan meditation and study the Way without any demonic obstacles, and realize the non-origination of phenomena. In life after life, may I walk the Bodhisattva path, repay the four kindnesses in full, universally benefit the three realms, and enable all sentient beings in the Dharma realm to attain perfect omniscience (Buddha's omniscience) together. (This text is divided into four sections. From the first sentence to 'Greatly Responsive Guanshiyin Bodhisattva', it is reverence. From 'I have heard' to 'without rest', it is praise. From 'Now I' to 'realize the non-origination of phenomena', it is seeking blessings. From 'Life after life' to 'attain perfect omniscience together', it is making vows and dedicating merit. The word '種' (seed) is pronounced in the even tone. Only the Buddha possesses all kinds of wisdom, meaning that the Tathagata can use one kind of wisdom to know the Dharma of all Buddhas and the causes and seeds of all sentient beings. The four kindnesses are the kindness of the father, the kindness of the mother, the kindness of the king and the land, and the kindness of heaven and earth. The three realms are the desire realm (desire realm), the form realm (form realm), and the formless realm (formless realm). Sentient beings have birth and death, hence they are called 'existence'.) Emperor Renzong (1022-1063 AD)

仁宗皇帝。諱順。真宗子。天聖元年。帝常頂玉冠。上安觀音像。左右以玉重。請易之。帝曰。三公百官揖于下者。皆天下英賢。朕豈所敢當。特君臣之分。不得不爾。朕冠此冠。將令回禮于大士也。(出鄭景重家集)

英宗

英宗皇帝。諱宗實。仁宗兄也。治平二年。杭守沈文通奏。天竺寺觀世音菩薩。始自石晉。至今治平。福天下。澤生民。前後靈蹟甚著。宰相曾公亮。敷陳其事。遂賜額曰靈感觀世音院。(出統紀並金湯)

曾公亮

曾公亮。字明仲。泉州人。嘗丁母憂歸。鄉有僧元達。附舟至錢塘。入天竺禮大士。入門見素服女。謂曰。曾舍人五十七入中書。上座是年亦受師號。已而不見。亮至五十七果拜相。達以亮恩補大師焉。(出統紀)

孝宗

孝宗皇帝。諱慎。高宗選立為太子。即位。隆興元年七月。帝御選德殿。制觀音大士贊曰。猗歟大士。本自圓通。示有言說。為世之宗。明照無一。等觀以慈。隨感即應。妙不可思。又嘗幸天竺。展敬菩薩。見行道觀音像。召瞎堂禪師問曰。大士手拈數珠。念個甚麼。堂曰。求人不如求己。上大悅。(出資監)

理宗

理宗皇帝。諱昀。寧宗侄也。淳祐元年。帝夢大士坐于竹石間。及覺。乃圖形刻石。御贊曰

【現代漢語翻譯】現代漢語譯本仁宗皇帝（1010年-1063年），名趙禎，是真宗的兒子。天聖元年（1023年），仁宗皇帝經常頭戴玉冠，玉冠上安放著觀音像。左右侍從認為玉冠太重，請求更換。仁宗皇帝說：『三公百官在下面行禮，都是天下的英才賢士，朕怎麼敢當？只是君臣的名分，不得不這樣。朕戴這頂玉冠，是要用回禮來對待觀音大士啊。』（出自鄭景重家集）

英宗（1032年-1067年）

英宗皇帝（1032年-1067年），名趙曙，是仁宗的堂兄。治平二年（1065年），杭州太守沈文通上奏說，天竺寺的觀世音菩薩，從石晉時期（936年-947年）開始，到現在的治平年間，為天下造福，恩澤百姓，前後的靈異事蹟非常顯著。宰相曾公亮詳細陳述了這件事，於是皇帝賜予寺院匾額，題為『靈感觀世音院』。（出自《統紀》和《金湯》）

曾公亮（1019年-1083年）

曾公亮，字明仲，是泉州人。曾經因為母親去世而回家守喪。同鄉有個僧人名叫元達，搭船到錢塘，進入天竺寺禮拜觀音大士。入門時看見一位穿著素服的女子，對他說：『曾舍人五十七歲時會進入中書省，上座您也在那一年接受師號。』說完就不見了。曾公亮到五十七歲時果然當了宰相，元達因為曾公亮的恩德而被授予大師的稱號。（出自《統紀》）

孝宗（1127年-1194年）

孝宗皇帝（1127年-1194年），名趙昚，被高宗選為太子並即位。隆興元年（1163年）七月，孝宗皇帝在選德殿，撰寫了觀音大士贊，內容是：『啊！偉大的觀音大士，本來就圓融通達，爲了世人而示現言說，成為世人的宗師。光明照耀沒有分別，用慈悲平等看待一切。隨著眾生的感應而立即應現，玄妙得不可思議。』孝宗皇帝還曾經駕臨天竺寺，表達對菩薩的敬意，看到行道觀音像，召來瞎堂禪師問道：『大士手裡拿著念珠，唸的是什麼？』瞎堂禪師回答說：『求人不如求己。』孝宗皇帝非常高興。（出自《資監》）

理宗（1205年-1264年）

理宗皇帝（1205年-1264年），名趙昀，是寧宗的侄子。淳祐元年（1241年），理宗皇帝夢見觀音大士坐在竹石之間。醒來后，就讓人畫出影象並刻在石頭上，並御筆題讚：

【English Translation】 English version Emperor Renzong (1010-1063), personal name Zhao Zhen, was the son of Emperor Zhenzong. In the first year of Tiansheng (1023), Emperor Renzong often wore a jade crown with a Guanyin (Avalokiteśvara) statue placed on it. The attendants on the left and right, considering the crown too heavy, requested to replace it. Emperor Renzong said, 'The Three Dukes and hundreds of officials who bow below are all the heroes and talents of the world. How dare I accept such reverence? It is only due to the distinction between ruler and subject that we must do so. I wear this crown to return the reverence to the Great Bodhisattva.' (From Zheng Jingzhong's Collected Works)

Emperor Yingzong (1032-1067)

Emperor Yingzong (1032-1067), personal name Zhao Shu, was Emperor Renzong's cousin. In the second year of Zhiping (1065), Shen Wentong, the governor of Hangzhou, reported that the Guanshiyin (Avalokiteśvara) Bodhisattva of Tianzhu Temple, starting from the Later Jin dynasty (936-947) to the present Zhiping era, has been bringing blessings to the world and benefiting the people, with numerous miraculous events before and after. Chancellor Zeng Gongliang elaborated on this matter, and the emperor bestowed the temple with a plaque titled 'Linggan Guanshiyin (Avalokiteśvara) Monastery.' (From Tongji and Jintang)

Zeng Gongliang (1019-1083)

Zeng Gongliang, courtesy name Mingzhong, was a native of Quanzhou. He once returned home to observe mourning for his mother. A monk from his hometown named Yuanda traveled by boat to Qiantang and entered Tianzhu Temple to pay homage to the Great Bodhisattva. Upon entering, he saw a woman in plain clothes who said, 'Scholar Zeng will enter the Ministry of Personnel at the age of fifty-seven, and you, Venerable, will also receive the title of Master in that year.' Then she disappeared. Zeng Gongliang indeed became Chancellor at the age of fifty-seven, and Yuanda was granted the title of Great Master due to Zeng Gongliang's favor. (From Tongji)

Emperor Xiaozong (1127-1194)

Emperor Xiaozong (1127-1194), personal name Zhao Shen, was selected by Emperor Gaozong as the crown prince and ascended the throne. In the seventh month of the first year of Longxing (1163), Emperor Xiaozong, in the Xuande Hall, composed a eulogy for the Great Bodhisattva Guanyin (Avalokiteśvara), which read: 'Oh, the Great Bodhisattva, originally perfect and all-pervading, manifests speech for the sake of the world, becoming the master of the world. The light shines without discrimination, treating all with equal compassion. Responding immediately to the feelings of sentient beings, it is wonderfully inconceivable.' Emperor Xiaozong also once visited Tianzhu Temple to express his respect for the Bodhisattva. Seeing the Walking Guanyin (Avalokiteśvara) statue, he summoned Chan Master Xiatang and asked, 'What is the Great Bodhisattva chanting while holding the prayer beads?' Chan Master Xiatang replied, 'Seeking help from others is not as good as seeking help from oneself.' Emperor Xiaozong was very pleased. (From Zijian)

Emperor Lizong (1205-1264)

Emperor Lizong (1205-1264), personal name Zhao Yun, was Emperor Ningzong's nephew. In the first year of Chunyou (1241), Emperor Lizong dreamed of the Great Bodhisattva sitting among bamboo and rocks. Upon awakening, he had the image drawn and carved into stone, and personally wrote a eulogy:

。神通至妙兮。隱顯莫測。功德無邊兮。應感奚速。時和歲豐兮。祐我生民。兵寢刑措兮。康此王國。仍書廣大靈感四大字。加於觀音聖號之上。又書心經一卷。賜上天竺刻石。(出資監並寺碑)

真德秀

真德秀。字希元。本姓慎。避孝宗諱。改姓真。端平間參大政。謚文忠。號西山先生。嘗䟦普門品。有曰。昔唐李文公。問藥山儼禪師曰。如何是黑風吹船。飄墮鬼國。師曰。李翱小子。問此何為。文公惕然怒形於色。師笑曰。發此嗔恚心。便是黑風飄墮鬼國也。吁。藥山可謂善啓發人矣。是知利慾熾然。即是火坑。貪愛沉溺。便是苦海。一心清凈。烈𦦨成池。一念驚覺。船到彼岸。災患纏縛。隨處而安。我無怖畏。如械自脫。惡人侵凌。待他橫逆。我無忿疾。如獸自奔。讀是經者。作如是觀。則知補陀大士。真切為人。非浪語也。(出文獻通考)

元

釋蒙潤

蒙潤。字玉岡。嘉禾人。姓顧。母娠及𧩙時。俱感異夢。年十四出家。因苦學嬰奇疾。修請觀音懺七七日。既獲靈應。疾愈而心倍明利。成大器。主德藏．天竺諸法席。千指圍繞。嘗修法華．大悲諸三昧。瑞應不可勝紀。故其潛德密證。不易淺窺之也。

釋真凈

真凈。字如庵。華亭姚氏子也。母夢白月墮懷而

【現代漢語翻譯】神通廣大，玄妙至極，隱沒或顯現，難以揣測；功德無邊無際，感應迅速無比。時節祥和，年成豐收，庇佑我百姓安居樂業；停止戰事，廢除苛刑，使這王國安定繁榮。於是書寫『廣大靈感』四大字，加在觀音菩薩的聖號之上，又書寫《心經》一卷，賜給上天竺寺刻在石碑上。（出自《出資監並寺碑》）

真德秀

真德秀，字希元，原本姓慎，為避宋孝宗（1162-1189）的名諱，改姓真。端平年間（1234-1236）參與朝廷大政。謚號文忠，號西山先生。曾經為《普門品》作跋，其中寫道：從前唐朝的李文公，問藥山儼禪師說：『什麼是黑風吹船，飄落鬼國？』藥山禪師說：『李翱小子，問這個做什麼？』李文公頓時變色，怒形於色。藥山禪師笑著說：『發出這種嗔恚心，便是黑風飄落鬼國啊。』唉！藥山禪師可謂善於啓發人啊！由此可知，利慾熾盛，就是火坑；貪愛沉溺，便是苦海。一心清凈，猛火也能化為清池；一念驚醒，船便到達彼岸。災禍纏身，隨處而安，我便沒有怖畏，如同枷鎖自己脫落；惡人侵凌，等待他的橫逆，我便沒有忿恨，如同野獸自己逃奔。讀這部經的人，如果這樣觀想，便知道補陀山的大士（觀音菩薩），真是真切地為人著想，不是隨便說說而已。（出自《文獻通考》）

元

釋蒙潤

蒙潤，字玉岡，嘉禾人，姓顧。母親懷孕以及哺乳時，都感應到奇異的夢境。十四歲出家。因為苦學而身染奇病，於是修習請觀音懺七七四十九日，最終獲得靈驗，疾病痊癒而心智更加明利，成為大器之才。主持德藏寺、天竺寺等寺院的法席，眾多僧人圍繞。曾經修習《法華經》、《大悲咒》等三昧法門，瑞應多得數不清。所以他的潛藏的德行和秘密的證悟，不容易被淺薄的人窺探到。

釋真凈

真凈，字如庵，華亭姚氏之子。母親夢見白月墜入懷中而懷孕。

【English Translation】 His spiritual powers are supreme and wondrous, His concealment and manifestation are unfathomable. His merits and virtues are boundless, His responses to prayers are exceedingly swift. The seasons are harmonious and the years are bountiful, He blesses my people with peace and prosperity. Wars cease and harsh punishments are abolished, He brings tranquility to this kingdom. Therefore, I inscribe the four characters 'Guang Da Ling Gan' (Vast and Great Efficacious Response), adding them above the sacred name of Guan Yin (Avalokiteśvara, the Bodhisattva of Compassion). I also transcribe a scroll of the Heart Sutra, bestowing it upon the Upper Tianzhu Temple to be engraved on a stone stele. (From 'Inscription on the Funded Construction and Merger of Temples')

Zhen Dexiu

Zhen Dexiu, styled Xiyuan, originally surnamed Shen, changed his surname to Zhen to avoid the taboo of Emperor Xiaozong of Song (1162-1189). During the Duanping era (1234-1236), he participated in the central government. He was posthumously honored as Wenzhong and known as Mr. Xishan. He once wrote a postscript to the Universal Gate Chapter, saying: 'In the past, Li Wengong of the Tang Dynasty asked Zen Master Yaoshan Yan, 'What is it like when a black wind blows a boat, causing it to drift into the land of ghosts?' Zen Master Yaoshan replied, 'Young Li Ao, why do you ask this?' Li Wengong's expression changed, and anger appeared on his face. Zen Master Yaoshan laughed and said, 'The arising of this anger is precisely the black wind blowing you into the land of ghosts!' Alas! Zen Master Yaoshan was truly skilled at enlightening people! From this, we know that the burning desire for profit is the pit of fire; the drowning in greedy love is the sea of suffering. With a pure mind, fierce flames can transform into a clear pool; with a moment of awakening, the boat reaches the other shore. When afflicted by calamities, find peace wherever you are, and I shall have no fear, as if shackles fall off by themselves. When evil people invade, await their unreasonable actions, and I shall have no resentment, as if beasts flee on their own. Those who read this sutra should contemplate in this way, and then they will know that the great being of Mount Potalaka (Avalokiteśvara) truly cares for people sincerely, and does not speak idly.' (From 'Wenxian Tongkao')

Yuan Dynasty

釋 Mengrun (釋 means Monk)

Mengrun, styled Yugang, was a native of Jiahe, surnamed Gu. His mother felt extraordinary dreams during pregnancy and lactation. He left home at the age of fourteen. Because of diligent study, he contracted a strange illness, so he practiced the Repentance Ceremony of Requesting Guan Yin for forty-nine days. Eventually, he received a spiritual response, his illness was cured, and his mind became even brighter and sharper, becoming a great talent. He presided over the Dharma seats of De Zang Temple, Tianzhu Temple, and other temples, surrounded by many monks. He once practiced the Samadhi of the Lotus Sutra, the Great Compassion Mantra, and other practices. The auspicious responses were too numerous to count. Therefore, his hidden virtues and secret realizations are not easily glimpsed by shallow people.

釋 Zhenjing (釋 means Monk)

Zhenjing, styled Ruan, was the son of the Yao family of Huating. His mother dreamed of a white moon falling into her womb and became pregnant.

娠。有異僧謂曰。兒乃海月法師再來也。九歲出家。依無極度法師。盡其性學。元泰定間。輔相脫歡。舉住下天竺。先凈因疾苦。夢白衣大士。持瓶水灌其口曰。當自愈矣。元主慕其道。賜號佛心弘辨。及金紋紫衣。入滅阇維。舌根不壞。以素持法華經故也。

釋弘濟

弘濟。字同舟。號天岸。餘姚人。姓姚氏。幼出家。嘗修法華．金光明等懺。感異。元泰定元年。住萬壽．圓覺。明年。鹽官海岸毀居民。潮汐湍湍。恐為魚鱉之宅。丞相脫歡甚憂之。請濟禱于上竺大士。復就海岸建水陸齋。濟入慈心三昧。取沙誦大悲神咒。帥眾遍撒其處。足跡所及。岸皆復固。眾欽若神焉。

(右三條。出明高僧傳)

釋念常

念常禪師。號海屋。華亭人。姓黃。母楊氏。禱觀音大士。夢龐眉老僧托宿而娠。𧩙時瑞光照室。異香襲人。出家平江圓明院。博究群書。嗣法晦機熙和尚。帝師尊寵。預金書藏經之列。有佛祖通載集二十二卷行世。時號僧中班．馬。

釋元長

元長。字無明。號千巖禪師。蕭山人。族姓董。母何氏。幼構疾。母禱觀音。許出家而始愈。通九流百氏。習毗尼于靈芝律師。傳心印于中峰和尚。隱居天龍。日有二蛇來繞法座。師為說三歸五戒。蛇矯首低昂。作拜舞而去

【現代漢語翻譯】懷孕后，有位奇異的僧人說：『這孩子是海月法師轉世。』九歲出家，跟隨無極度法師，學盡了他的性學。元泰定年間（1324-1328年），輔相脫歡推薦他住持下天竺寺。先前凈因法師身患重病，夢見白衣大士，手持凈瓶，以瓶中水灌入口中，說：『應當自愈。』元朝皇帝仰慕他的道行，賜號『佛心弘辨』，以及金紋紫衣。圓寂火化后，舌根不壞，是因為他平時持誦《法華經》的緣故。

釋弘濟

弘濟，字同舟，號天岸，餘姚人，姓姚氏。幼年出家，曾修習《法華懺》、《金光明懺》等，頗有感應。元泰定元年（1324年），住持萬壽寺、圓覺寺。次年，鹽官海岸崩塌，居民受災，潮水洶涌，人們擔心這裡會變成魚鱉的家園。丞相脫歡非常憂慮，請弘濟法師到上竺寺向觀音大士祈禱，又在海岸邊建立水陸道場。弘濟法師進入慈心三昧，取沙誦唸大悲神咒，帶領眾人遍灑海岸。他的足跡所到之處，海岸都恢復穩固。眾人敬佩他如神明一般。

（以上三條，出自《明高僧傳》）

釋念常

念常禪師，號海屋，華亭人，姓黃。母親楊氏，祈禱觀音大士，夢見一位眉毛很長的老僧前來托宿，因而懷孕。出生時，瑞光照亮房間，異香撲鼻。後來在平江圓明院出家，廣泛研究各種書籍。繼承了晦機熙和尚的法脈。受到帝師的尊重和寵愛，參與了金書藏經的編纂。著有《佛祖通載》二十二卷，流傳於世，當時被稱為僧人中的班固、司馬遷。

釋元長

元長，字無明，號千巖禪師，蕭山人，家族姓董。母親何氏，幼年患病，母親祈禱觀音菩薩，許諾如果病好就讓他出家，病才痊癒。他通曉九流百家之學，向靈芝律師學習毗尼，從中峰和尚處領悟心印。隱居天龍寺時，每天有兩條蛇來纏繞他的法座。元長禪師為它們講說三歸五戒，蛇便昂首低頭，作拜舞而去。

【English Translation】 After she became pregnant, a strange monk said, 'This child is the reincarnation of Dharma Master Haiyue.' He became a monk at the age of nine, following Dharma Master Wuji Du, and mastered his teachings on human nature. During the Taiding era of the Yuan Dynasty (1324-1328), Assistant Prime Minister Tuohuan recommended him to reside at Lower Tianzhu Temple. Previously, Dharma Master Jingyin suffered from a severe illness and dreamed of the White-Robed Guanyin, holding a vase and pouring water into his mouth, saying, 'You shall be healed.' The Yuan emperor admired his virtue and bestowed upon him the title 'Buddha-Hearted, Eloquent,' as well as a golden-patterned purple robe. After his death and cremation, his tongue remained intact, because he regularly recited the Lotus Sutra.

釋弘濟 (Shi Hongji)

Hongji, styled Tongzhou, named Tian'an, was a native of Yuyao, with the surname Yao. He became a monk at a young age and practiced repentance rituals such as the Lotus Repentance and the Golden Light Repentance, experiencing remarkable responses. In the first year of the Taiding era of the Yuan Dynasty (1324), he resided at Wanshou Temple and Yuanjue Temple. The following year, the coastline of Yanguan collapsed, causing disaster for the residents. The tides were turbulent, and people feared that it would become a home for fish and turtles. Prime Minister Tuohuan was very worried and invited Dharma Master Hongji to pray to Guanyin at Upper Tianzhu Temple. He also established a Water and Land Dharma Assembly on the coast. Dharma Master Hongji entered the Samadhi of Loving-Kindness, took sand, and recited the Great Compassion Mantra, leading the people to sprinkle it all over the coast. Wherever his footprints reached, the coast was restored and solidified. The people revered him as a divine being.

(The above three entries are from Biographies of Eminent Monks of the Ming Dynasty)

釋念常 (Shi Nianchang)

Chan Master Nianchang, named Haiwu, was a native of Huating, with the surname Huang. His mother, Yang, prayed to the Great Compassionate Guanyin and dreamed of an old monk with long eyebrows asking to stay overnight, and thus she became pregnant. At birth, auspicious light illuminated the room, and a strange fragrance filled the air. Later, he became a monk at Yuanming Temple in Pingjiang, extensively studying various books. He inherited the Dharma lineage of Monk Huiji Xi. He was respected and favored by the Imperial Preceptor and participated in the compilation of the Golden Script Canon. He authored A Comprehensive Record of Buddhas and Patriarchs in twenty-two volumes, which circulated widely and was known as the Ban Gu and Sima Qian among monks.

釋元長 (Shi Yuanchang)

Yuanchang, styled Wuming, named Qianyan Chan Master, was a native of Xiaoshan, with the family name Dong. His mother, He, suffered from illness in his childhood. His mother prayed to Guanyin, promising that if he recovered, she would allow him to become a monk, and he was cured. He was versed in the teachings of the Nine Schools and the Hundred Schools of Thought, studied the Vinaya under Lawyer Lingzhi, and realized the Mind Seal from Monk Zhongfeng. When he lived in seclusion at Tianlong Temple, two snakes would come to coil around his Dharma seat every day. Chan Master Yuanchang explained the Three Refuges and Five Precepts to them, and the snakes would raise and lower their heads, bowing and dancing as they left.

。自是聲名藉甚。朝廷特降名香．紫衣。及普應妙辯之號。中州．外國。咸尊仰之。

(右二條。出稽古略)

明

太宗文皇帝御製大悲觀世音菩薩贊

觀音證悟妙圓通　　入流忘所自聞中　由聞入覺所覺空　　清凈寶覺成圓融　三昧慈力與佛同　　妙力自在成就功　瓔珞莊嚴百寶瓏　　補陀巖現滿月容　摩尼寶目蓮花瞳　　頻伽瓶水海波溶　楊枝葉葉生春風　　超越出世妙無窮　三十二應隨所從　　四種無畏功德崇　稱揚名號猶擊鐘　　感應有如聲度墉　無有所礙咸達聰　　援拯沉溺開惑蒙　大慈悲力𠃔敬恭　　恒河沙數垂範幪　隨順方便各有庸　　周遍法界福攸隆　動靜二相了無蹤　　妙明寂靜顯性宗　慧光普燭七寶紅　　有能洞此十方空

魚籃觀音像贊(文憲公宋濂作)

予按觀音感應傳。唐元和十二年。陜右金沙灘上。有美艷女子。挈籃鬻魚。人競欲室之。女曰。妾能授經。一夕能誦普門品者。事焉。黎明能者二十。女辭曰。一身豈堪配眾夫耶。請易金剛經。如前期。能者復居其半。女又辭。請易法華經。期以三日。唯馬氏子能。女令具禮成婚。入門。女即死。死即麋爛立盡。遽瘞之。他日有僧。同馬氏子啟冢觀之。唯黃金鎖子骨存焉。僧曰。

【現代漢語翻譯】自此，他的聲名非常顯赫，朝廷特地賜予他名貴的香、紫色的袈裟，以及『普應妙辯』的稱號。中原地區和外國都非常尊敬他。

(以上兩條出自《稽古略》)

明

太宗文皇帝御製大悲觀世音菩薩贊

觀音菩薩證悟了微妙圓通的法門，進入聽聞的法流，忘卻了能聽的主體，從聽聞進入覺悟，所覺悟的也空無所有，清凈的寶覺成就了圓融的境界。他的三昧慈悲之力與佛相同，具有微妙的力量，自在地成就一切功德。用瓔珞莊嚴自身，百寶玲瓏，在補陀巖顯現滿月的容顏。摩尼寶珠般的眼睛，蓮花般的瞳孔，頻伽鳥瓶中的水，與海浪相互交融。楊柳枝的每一片葉子都帶來春風，超越世間，其妙用無窮無盡。三十二應化身，隨著眾生的根器而示現，四種無畏的功德非常崇高。稱揚觀音菩薩的名號，就像敲擊鐘一樣，感應就像聲音穿透墻壁一樣迅速。沒有任何阻礙，一切都能通達明瞭，援救沉溺的眾生，開啟迷惑的心智。以大慈悲的力量，恭敬地禮拜，像恒河沙數一樣多的菩薩垂示榜樣，隨順眾生的根器，方便教化，各有其用處，周遍整個法界，福德非常隆盛。動與靜兩種現象，了無軌跡，微妙光明，寂靜清凈，顯現自性的宗源。智慧的光芒普遍照耀，如同七寶般鮮紅，有誰能夠洞察到這一點，就能照亮整個十方虛空。

魚籃觀音像贊 (文憲公宋濂作)

我查閱《觀音感應傳》，唐元和十二年（817年），在陜右金沙灘上，有一位美貌的女子，提著籃子賣魚，人們都爭著要娶她。女子說：『我能教授經文，一晚上能背誦《普門品》的人，我就嫁給他。』第二天早上，能背誦的有二十人。女子推辭說：『我一個人怎麼能嫁給這麼多丈夫呢？請改為背誦《金剛經》，條件和之前一樣。』能背誦的人又減少了一半。女子又推辭，請改為背誦《法華經》，期限為三天。只有馬氏之子能夠背誦。女子讓他準備好禮儀成婚。入門后，女子就死了，死後立刻腐爛消失。人們趕緊把她埋葬了。後來有一天，有位僧人與馬氏之子一起打開墳墓觀看，只剩下黃金鎖子骨。僧人說：

【English Translation】 From then on, his reputation became extremely prominent. The court specially bestowed upon him precious incense, a purple robe, and the title 'Puying Miaobian' (普應妙辯 - Universally Responsive, Wonderfully Eloquent). Both the Central Plains and foreign countries deeply respected him.

(The above two entries are from 'Jigulu' (稽古略 - Abridged Record of Ancient Matters))

Ming Dynasty

Imperial Praise of the Great Compassion Avalokiteśvara Bodhisattva Composed by Emperor Taizong Wen

Avalokiteśvara (觀音 - Avalokiteśvara) Bodhisattva realized the wonderful and perfect penetration, entering the stream of hearing, forgetting the subject who hears. From hearing, one enters awakening, and what is awakened is also empty. The pure and precious awakening achieves a state of perfect harmony. His power of Samadhi (三昧 - Samadhi) and compassion is the same as the Buddha's, possessing wonderful power, freely accomplishing all merits. Adorning himself with necklaces, with hundreds of treasures exquisite and fine, he manifests the appearance of a full moon on Mount Potalaka (補陀巖 - Mount Potalaka). Eyes like Mani (摩尼 - Mani) jewels, pupils like lotus flowers, the water in the Kalasha (頻伽瓶 - Kalasha) of the Kalavinka (頻伽 - Kalavinka) bird merges with the ocean waves. Each leaf of the willow branch brings the spring breeze, transcending the world, its wondrous function is endless. Thirty-two response bodies, manifesting according to the capacities of sentient beings, the merits of the four fearlessnesses are extremely sublime. Praising Avalokiteśvara's name is like striking a bell, the response is as swift as sound penetrating a wall. Without any obstruction, everything can be understood clearly, rescuing drowning beings, opening up deluded minds. With the power of great compassion, respectfully bowing, Bodhisattvas as numerous as the sands of the Ganges River set an example, according with the capacities of sentient beings, conveniently teaching, each having its use, pervading the entire Dharma Realm, blessings are extremely abundant. The two phenomena of movement and stillness leave no trace, subtle light, tranquil and pure, revealing the source of self-nature. The light of wisdom shines universally, as red as the seven treasures, whoever can perceive this can illuminate the entire ten directions of emptiness.

Praise of the Fish Basket Avalokiteśvara Image (Composed by Duke Wenxian Song Lian)

I consulted the 'Records of Avalokiteśvara's Responses'. In the twelfth year of the Yuanhe (元和) era of the Tang Dynasty (唐朝) (817 AD), on the Jinsha (金沙) beach in Shanxi (陜右), there was a beautiful woman carrying a basket selling fish. People competed to marry her. The woman said, 'I can teach scriptures. Whoever can recite the 'Universal Gate Chapter' (普門品 - Universal Gate Chapter) in one night, I will marry him.' The next morning, twenty people could recite it. The woman declined, saying, 'How can I marry so many husbands? Please change it to reciting the 'Diamond Sutra' (金剛經 - Diamond Sutra), with the same conditions as before.' The number of people who could recite it was reduced by half. The woman declined again, asking to change it to reciting the 'Lotus Sutra' (法華經 - Lotus Sutra), with a deadline of three days. Only the son of the Ma (馬) family could recite it. The woman asked him to prepare the wedding ceremony. After entering the door, the woman died, and her body immediately rotted and disappeared. People quickly buried her. Later, one day, a monk and the son of the Ma family opened the tomb to look, and only golden linked bones remained. The monk said:

此觀音示現。以化汝耳。言訖。飛空而去。自是陜西多誦經者。

烏傷劉某。命括人吳福。用金碧畫成一㡠。月旦十五日。展而謁焉。請余序其事。序已。系之贊曰。惟我大士。慈愍眾生。耽著五欲。不求解脫。乃化女子。端嚴姝麗。因其所慕。匯入善門。一剎那間。遽爾變壞。昔如紅蓮。芳艷襲人。今則臭腐。蟲蛆流蝕。世間諸色。本屬空假。眾生愚癡。謂假為真。類蛾赴燈。飛逐弗已。不至隕命。何有止息。當是實相。圓同太虛。無媸無妍。誰能破壞。大士之靈。如月在天。不分凈穢。普皆照了。凡歸依者。得大饒益。愿即同歸。薩婆若海。(薩婆若。華言一切智。)

劉谷賢

谷賢。黃州人也。隸虎賁左衛軍伍。嘗從太監鄭和。操舟往使海外諸國。經大洋。賢忽失足墮水。時風帆迅駛。不可以援。和令舟人升桅木望之。遙見一人隱在波中出沒。相去數十里。以為無復生理。須臾賢逮舟邊。舟中人大喜。速引以物。有大魚長丈餘。在旁悠然而去。眾咸異之。賢曰。余墮水不沒者。此魚力也。適載余至此。余將沒時。數魚輒以鬐鬣負起。以是水不入口。眾問賢。生平作何善事獲此。賢云。但念觀音經耳。(出轉因錄)

釋顯示

顯示禪師。號瞽庵。俗姓盧。母金氏。夢觀音大士現五

【現代漢語翻譯】現代漢語譯本：此觀音菩薩示現，是爲了教化你。說完，便飛向天空離去。自此以後，陜西一帶很多人誦唸佛經。烏傷（地名）的劉某，命令工匠吳福，用金碧顏料畫成一幅觀音像。每月初一和十五，便展開畫像進行拜謁，並請我為這件事寫一篇序言。序言寫完后，附上讚語說：『我大慈大悲的觀音菩薩，憐憫眾生沉溺於眼、耳、鼻、舌、身五種慾望之中，不求解脫。於是化作美麗的女子，端莊秀麗，順應人們的愛慕之心，引導他們進入善良之門。在一剎那間，突然變化敗壞。從前像紅蓮一樣，芬芳艷麗，如今卻臭氣熏天，蟲蛆流淌侵蝕。世間各種美色，本來就是虛幻不實的。眾生愚昧無知，把虛假的當作真實的，就像飛蛾撲火一樣，飛蛾追逐火焰永無止境。不直到墜落喪命，哪裡會有停止休息的時候呢？真正的實相，圓滿如同虛空，沒有醜陋也沒有美好，誰能夠破壞它呢？觀音菩薩的靈驗，就像月亮在天上，不分乾淨還是污穢，普遍照耀一切。凡是歸依觀音菩薩的人，都能得到巨大的利益。愿大家一同歸依，到達薩婆若海。（薩婆若（Sarvajna），華語的意思是一切智慧。）』劉谷賢劉谷賢，是黃州（地名）人，隸屬於虎賁左衛的軍士。曾經跟隨太監鄭和，駕船出使海外各國。經過大洋時，劉谷賢不小心失足落水。當時風大浪急，船速很快，無法救援。鄭和命令船上的人登上桅桿眺望，遠遠看見一個人隱沒在波浪中時隱時現，相距數十里，認為已經沒有生還的希望了。不久，劉谷賢靠近船邊。船上的人非常高興，趕緊用東西把他拉上來。有一條大魚，長一丈多，在旁邊悠然地遊走了。大家都覺得很奇怪。劉谷賢說：『我落水沒有沉沒，是這條魚的力量。它載著我到這裡。我將要沉沒的時候，這條魚總是用魚鰭托起我，因此水沒有進入我的口中。』眾人問劉谷賢，平生做了什麼善事得到這樣的幫助。劉谷賢說：『只是唸誦觀音經罷了。』（出自《轉因錄》）釋顯示顯示禪師，號瞽庵，俗姓盧，母親金氏，夢見觀音大士顯現五

【English Translation】 English version: This was Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) manifesting to transform you. Having spoken, she flew into the sky and departed. From then on, many in Shaanxi recited scriptures. A certain Liu of Wushang (place name) commissioned the craftsman Wu Fu to paint an image of Guanyin in gold and azure. On the first and fifteenth of each month, he would display the painting and pay homage to it, and he asked me to write a preface to the event. After the preface was written, I appended a eulogy, saying: 'Our great Bodhisattva, compassionate towards all beings, who are addicted to the five desires (sight, sound, smell, taste, touch) and do not seek liberation. Thus, she transforms into a beautiful woman, dignified and lovely, according to what people admire, guiding them into the gate of goodness. In an instant, she suddenly transforms and decays. Formerly like a red lotus, fragrant and beautiful, now it is foul-smelling, with maggots flowing and eroding. All the beauties of the world are fundamentally illusory and unreal. Sentient beings are ignorant and foolish, taking the false for the true, like moths rushing to the flame, chasing after it endlessly. Until they fall and lose their lives, when will they ever stop and rest? The true reality is complete and like the vastness of space, without ugliness or beauty, who can destroy it? The efficacy of Guanyin is like the moon in the sky, not distinguishing between clean and dirty, universally illuminating everything. All who take refuge in Guanyin will receive great benefits. May everyone together take refuge and reach the ocean of Sarvajna (Sarvajna, in Chinese, means all-knowing wisdom).' Liu Gu Xian Liu Gu Xian, was a native of Huangzhou (place name), belonging to the military ranks of the Huben Left Guard. He once followed the eunuch Zheng He, sailing to various countries overseas. Passing through the ocean, Liu Gu Xian accidentally fell into the water. At that time, the wind and waves were strong, and the ship was moving quickly, making rescue impossible. Zheng He ordered the crew to climb the mast and look out, and they saw a person faintly appearing and disappearing in the waves, tens of miles away, and thought there was no hope of survival. Soon, Liu Gu Xian approached the ship. The people on the ship were very happy and quickly pulled him up with something. There was a large fish, more than ten feet long, swimming leisurely nearby. Everyone felt it was very strange. Liu Gu Xian said, 'The reason I didn't sink after falling into the water was because of the strength of this fish. It carried me here. When I was about to sink, this fish always used its fins to lift me up, so water didn't enter my mouth.' The crowd asked Liu Gu Xian what good deeds he had done in his life to receive such help. Liu Gu Xian said, 'I only recited the Guanyin Sutra.' (From 'Zhuan Yin Lu') Shi Xian Shi Chan Master Xian Shi, also known as Gu'an, his secular surname was Lu, his mother, Jin, dreamed of Guanyin appearing five

色雲中而生。弱冠剃染。依天岸．佛海二公。通臺教大小部文義。辯詞如注。更親虎巖．賢叟諸耆宿。而道益著。住隆壽．演福諸剎。汲引方來。晚歲專至西方。感異而化。

釋寶金

寶金禪師。號璧峰。永壽人。族姓石。父稱長者。母張氏。勤善弗倦。有持缽僧。以觀音像授張。囑曰。謹事之。當生智慧之男。未幾生師。白光照室。六歲依云寂法師為弟子。剃染受具。窮理性之學。末紹別傳于西蜀如海真公。建靈鷲庵以居眾。施者甚廣。元順帝賜衣。及圓明之號。洪武三年召對稱旨。寵賚優渥。賜詩十二韻。有玄關盡悟。已成正覺之句。所至皆化。不啻生佛興焉。

釋愿登

愿登。字大猷。姑蘇人。母陶氏。禱觀音大士而生。幼即穎悟異常。依南京凈覺法師為師。竺墳．魯典。無不博綜。住持水西寺。著觀幻子內外篇。合儒釋一貫。學士宋濂薦于洪武太祖。禮遇甚隆。敕除翰林之職。

釋夢窗

夢窗禪師。諱智曤。日本國勢州人。母禱普門大士。夢吞金光而娠。生有祥光滿室。九歲出家。禮慈觀律師。二十受具。后參一山宗公。山曰。吾宗無法與人。師力參。至目不交睫。于高峰禪師言下開發。偈有等閑擊碎虛空骨之句。高峰印可之。住持南禪．善應．瑞光．兜率．補陀諸名

【現代漢語翻譯】現代漢語譯本：

他出生於色雲中。年輕時剃度出家，依止天岸和佛海二位法師，通曉天臺宗大小部的文義，辯才如流水般流暢。又親近虎巖、賢叟等德高望重的老修行，道行更加精進。先後住持隆壽寺、演福寺等寺廟，引導後學。晚年專心致志于西方凈土，感應到奇異景象后圓寂。

釋寶金

寶金禪師，號璧峰，永壽人，俗家姓石。父親被稱為長者，母親姓張，勤勞善良，從不懈怠。有位持缽僧人，將一尊觀音像交給張氏，囑咐說：『虔誠供奉它，當生有智慧的男孩。』不久張氏生下禪師，有白光照亮整個房間。六歲時依止云寂法師為弟子，剃度受具足戒，窮究理性的學問。後來在西蜀從如海真公那裡得到特別的傳承。建造靈鷲庵以供僧眾居住，佈施的人非常多。元順帝賜予袈裟，以及『圓明』的稱號。洪武三年（1370年）被召見，應對合乎皇帝的心意，受到優厚的賞賜。賜詩十二韻，有『玄關盡悟，已成正覺』的句子。所到之處皆能感化眾人，不亞於佛陀降生。

釋愿登

愿登，字大猷，姑蘇人。母親陶氏，祈禱觀音大士而生下他。從小就聰穎過人，依止南京凈覺法師為師，儒家典籍、魯國文獻，無不廣泛涉獵。住持水西寺，著有《觀幻子內外篇》，融合儒釋兩家，學士宋濂將他推薦給洪武太祖（朱元璋），受到非常隆重的禮遇，被敕令擔任翰林之職。

釋夢窗

夢窗禪師，諱智曤，日本國勢州人。母親祈禱普門大士，夢見吞下金光而懷孕。出生時有祥光充滿房間。九歲出家，拜慈觀律師為師。二十歲受具足戒。后參訪一山宗公。一山說：『我宗門沒有法可以給人。』禪師努力參究，甚至到了目不交睫的地步，在高峰禪師的言語下開悟。偈語中有『等閑擊碎虛空骨』的句子。高峰禪師認可了他。先後住持南禪寺、善應寺、瑞光寺、兜率寺、補陀寺等名剎。

【English Translation】 English version:

He was born in Seyun. He was tonsured at a young age and relied on Dharma Masters Tian'an and Fohai, mastering the texts and meanings of both the major and minor sections of the Tiantai school. His eloquence flowed like a river. He also became close to venerable elders such as Huyan and Xiansou, and his practice became even more profound. He resided in monasteries such as Longshou Monastery and Yanfu Monastery, guiding those who came after him. In his later years, he devoted himself to the Western Pure Land, experienced auspicious signs, and passed away.

釋寶金 (Shì Bǎojīn) -釋: A common prefix for Buddhist monks, 寶金 (Bǎojīn): Precious Gold

Dhyana Master Baojin, also known as Bifeng, was a native of Yongshou, with the surname Shi. His father was known as Elder, and his mother was Zhang, diligent and kind, never weary. A monk carrying a bowl gave an image of Guanyin (Avalokiteśvara) to Zhang, instructing her, 'Reverently serve it, and you will give birth to a son of wisdom.' Soon after, she gave birth to the Master, and white light illuminated the entire room. At the age of six, he became a disciple of Dharma Master Yunji, was tonsured, and received the full precepts, exhaustively studying the learning of rationality. Later, he received a special transmission from True Man Ruhai in Western Shu. He built Lingjiu Hermitage to house the Sangha, and donors were numerous. Emperor Yuan Shundi bestowed a robe and the title 'Yuanming'. In the third year of Hongwu (1370), he was summoned and his responses pleased the emperor, receiving generous rewards. He was granted a poem of twelve rhymes, including the lines 'The mysterious gate is fully understood, already becoming perfectly enlightened.' Wherever he went, he transformed people, no less than a Buddha appearing in the world.

釋愿登 (Shì Yuàndēng) - 釋: A common prefix for Buddhist monks, 愿登 (Yuàndēng): Vow to Ascend

Yuan Deng, styled Dayou, was a native of Gusu. His mother, Tao, gave birth to him after praying to Avalokiteśvara Bodhisattva. From a young age, he was exceptionally intelligent, relying on Dharma Master Jingjue of Nanjing as his teacher, extensively studying Confucian classics and Lu texts. He resided at Shuixi Monastery and wrote the 'Inner and Outer Chapters of Observing Illusions', integrating Confucianism and Buddhism. Scholar Song Lian recommended him to Emperor Hongwu (Zhu Yuanzhang), and he received very grand treatment, being ordered to serve in the Hanlin Academy.

釋夢窗 (Shì Mèngchuāng) - 釋: A common prefix for Buddhist monks, 夢窗 (Mèngchuāng): Dream Window

Dhyana Master Mengchuang, whose personal name was Zhihuo, was a native of Ise Province in Japan. His mother prayed to Avalokiteśvara Bodhisattva and dreamed of swallowing golden light, becoming pregnant. At birth, auspicious light filled the room. He left home at the age of nine, taking Ciguang Vinaya Master as his teacher. At the age of twenty, he received the full precepts. Later, he visited Yishan Zonggong. Yishan said, 'My school has no Dharma to give to others.' The Master diligently investigated, even to the point of not closing his eyes. He awakened under the words of Dhyana Master Gaofeng. His verse included the line 'Casually shattering the bones of empty space.' Dhyana Master Gaofeng approved of him. He resided in famous monasteries such as Nanzen Monastery, Zen'o Monastery, Zuigang Monastery, Tosotsu Monastery, and Fudaraku Monastery.

剎。賜號正覺。道振三朝。名飛四海。國中以為榮。

(右四條。出稽古略)

尼成靜

成靜。字實修。廣州古岡人。俗姓張。幼持齋戒。以貞潔自處。禮本邑真梵庵主為師。及剃落。專課涅槃．大乘諸經。事師尤謹。中年進具。常以毗尼請益於余。棲心凈土。彌陀不輟於心口。慈詳好施。威儀範物。循循善誘。為士庶所仰。意其乘願力再來人也。嘗勸眾造旃檀千手眼大悲聖像。于鳳城之大慈庵。越明年。得微疾。預知時至。頻誨徒眾。與諸檀越訣別。翌日。語諸弟子曰。千手千眼大悲觀音菩薩。來此相接。汝等合恭迎之。吾往矣。即冥目而化。世壽五十有九。

清

釋智嵩

智嵩。字靈岳。鼉陽人。住端州高要縣梁山。丁亥年兵伐梁山。執嵩擔運。復奪手中數珠。嵩抗之。兵遂拔刀斬嵩。嵩即稱觀世音菩薩。刀下。兵為衣袖所掛。其刃不落嵩頭。因而得免。是知大士威神。逾于響應矣。嵩徒實際者。時匿山棘林中。一心持念大悲神咒。兵眾遍山捕擻鄉民。以創刺棘林。創將及際。兵即顛蹶山下。經云還著于本人。信不虛也。

張明達

明達。順德人。父寅亮。南海諸生也。母鄧氏。以屢產不育。因禱觀音大士而娠。𧩙當大士成道之晨。是日俗多潔蔬。為大士慶。

【現代漢語翻譯】現代漢語譯本：『剎』。賜號正覺（對佛的尊稱）。他的佛法教義震動了三個朝代，名聲傳遍四海。國內都以此為榮。

（以上四條，出自《稽古略》）

尼成靜

成靜，字實修，廣州古岡人，俗姓張。從小持齋守戒，以貞潔自持。拜本邑真梵庵的庵主為師。剃度后，專心研習《涅槃經》、《大乘經》等經典，侍奉師父尤其恭敬。中年受具足戒。常就戒律方面的問題向我請教。一心向往凈土，唸誦阿彌陀佛從不離口。慈祥和藹，樂於施捨，以莊嚴的儀態作為眾人的榜樣，循循善誘，被士人和百姓所敬仰。我認為她是乘願力再來之人。她曾勸大家在鳳城的大慈庵建造旃檀千手眼大悲聖像。第二年，得了輕微的疾病，預知自己將要離世，多次告誡徒弟們，與各位施主訣別。第二天，告訴弟子們說：『千手千眼大悲觀音菩薩，來這裡迎接我了，你們應當恭敬地迎接。我走了。』說完就閉上眼睛圓寂了。世壽五十九歲。

清

釋智嵩

智嵩，字靈岳，鼉陽人，住在端州高要縣梁山。丁亥年（具體年份需要查證）軍隊攻打梁山，抓住智嵩讓他挑東西運送，又搶奪他手中的念珠。智嵩反抗，士兵就拔刀砍智嵩。智嵩立即稱念觀世音菩薩的名號。刀砍下時，士兵的刀被衣袖掛住，刀刃沒有落在智嵩的頭上，因此得以倖免。由此可知觀世音菩薩的威神之力，超過了回聲的應答。智嵩的徒弟實際，當時躲藏在山上的荊棘林中，一心持念大悲神咒。士兵們遍山搜捕鄉民，用刀刺荊棘林，刀剛要刺到實際時，士兵就跌倒在山下。《楞嚴經》說『還著于本人』，確實不虛假。

張明達

明達，順德人。父親叫寅亮，是南海的讀書人。母親鄧氏，因為多次生育都沒有孩子，因此祈禱觀音大士而懷孕。出生之日正當觀音大士成道之日。這一天民間大多吃素，為觀音大士慶祝。

【English Translation】 English version: 'Cha'. Bestowed the title Zhengjue (a respectful term for the Buddha). His Buddhist teachings shook three dynasties and his name spread throughout the four seas. The country regarded this as an honor.

(The above four items are from 'Jigulu')

Nun Chengjing

Chengjing, styled Shixiu, was a native of Gugang in Guangzhou, with the surname Zhang. From a young age, she observed vegetarianism and abstained from evil, maintaining her chastity. She took the abbess of the Zhenfan Nunnery in her hometown as her teacher. After tonsure, she devoted herself to studying the Nirvana Sutra and various Mahayana sutras, serving her teacher with utmost respect. In middle age, she received the full precepts. She often consulted me on matters of Vinaya (discipline). Her heart dwelled in the Pure Land, and she recited Amitabha Buddha's name without ceasing. She was kind, compassionate, and generous, setting an example for others with her dignified demeanor, guiding them patiently. I believe she was a person who returned by the power of her vows. She once encouraged everyone to build a sandalwood Thousand-Handed and Thousand-Eyed Great Compassion Bodhisattva statue at the Daci Nunnery in Fengcheng. The following year, she contracted a minor illness, foreknew her time of departure, and repeatedly admonished her disciples, bidding farewell to the various benefactors. The next day, she told her disciples, 'The Thousand-Handed and Thousand-Eyed Great Compassion Guanyin Bodhisattva has come here to receive me. You should respectfully welcome him. I am leaving.' Then she closed her eyes and passed away peacefully. Her age was fifty-nine.

Qing Dynasty

釋智嵩 (Shi Zhisong)

Zhisong, styled Lingyue, was a native of Tuoyang, residing in Liangshan, Gaoyao County, Duanzhou. In the Dinghai year (year needs verification), the army attacked Liangshan, seized Zhisong and made him carry goods, and also snatched the rosary from his hand. Zhisong resisted, and the soldier drew his sword to cut Zhisong. Zhisong immediately recited the name of Guanshiyin Bodhisattva. As the sword came down, the soldier's blade was caught by his sleeve, and the blade did not fall on Zhisong's head, thus he was spared. From this, it is known that the power and divinity of the Great Bodhisattva exceeds the response of an echo. Zhisong's disciple, Shiji, was hiding in the thorn bushes on the mountain at the time, single-mindedly reciting the Great Compassion Mantra. The soldiers searched the mountain for villagers, stabbing the thorn bushes with their weapons. Just as the weapon was about to reach Shiji, the soldier fell down the mountain. The Shurangama Sutra says, 'It returns to the originator,' which is indeed true.

Zhang Mingda

Mingda was a native of Shunde. His father was named Yinliang, a scholar from Nanhai. His mother, Deng, because she had repeatedly given birth without success, prayed to the Great Compassion Guanyin Bodhisattva and became pregnant. His birth was on the very morning of the Great Bodhisattva's attainment of enlightenment. On this day, the common people mostly eat vegetarian food to celebrate the Great Bodhisattva.

其母與侍人料理凈供。既上獻。而東猶未生明。擬少寢。不覺娩矣。時兒啼。大小趣看。見滿室光發。眾咸訝之。鄧因語姑曰。此兒產異常孩。莫非吉祥乎。長未五歲。而母亡。祖母余氏。撫之猶晚子。至年十四。祖母臨終。私遺白金數鎰。值戊子歲。人多菜色。達以遺金施之。路人全活者可數。后鄰里有婪者。讒聞其父。反責私竊家財浪散。達竟不辯也。後有從乞者。達以財匱。致虛彼求。逾日。乞者飢困而絕。達聞私念。猶我不能周彼之危急。得非吾福力薄。而誤之耶。因愿捨身託生王家。行博濟以盈眾欲。即便登本處觀音巖。哀禮大士證明加被。即向數百仞懸崖之上。投身而下。不覺墮在山跟石上坐。而毫無傷損。自知大士慈護。高墜不碎。遂從覓者勸歸。自是持齋。發出塵之念。獨其父于佛無信。難以情啟。年十七。宿根時熟。向父陳其素志。父怒而責之。退思不已。唯專念大士。復求于大父。大父見其志不可拔。諭其父而俯可之。然猶有留難。越旬日。于中夜夢白衣人語曰。佛子行矣。毋負好時也。達焂起出戶。時衢巷門闥。悉皆洞開。值天雨晦暝。前途不辨。獨有數螢。傍達低昂。因逐之前進。經十餘里始昧。遂投鼎湖和尚剃染。名曰開诇。居無何。忽嬰沉疾。一日神色俱變。息去不還。睹者皆謂決不可

【現代漢語翻譯】現代漢語譯本：他的母親和侍女準備好乾淨的供品。供品已經獻上，但東方還沒有發白。母親打算稍微休息一下，不知不覺就生產了。當時嬰兒啼哭，大家都跑去看。看見滿屋都發出光芒，眾人都感到驚訝。鄧氏因此對婆婆說：『這個孩子出生時不同尋常，莫非是吉祥的徵兆？』開诇（法名）不到五歲，母親就去世了。祖母余氏，像對待小兒子一樣撫養他。到十四歲時，祖母臨終，私下留下幾鎰白銀。在戊子年（具體年份需要查表確定，例如1348年）的時候，很多人面有菜色。開诇用留下的銀子救濟他們，被救活的路人有很多。後來鄰里中有貪婪的人，向他的父親進讒言，反而責備他私自偷竊家裡的錢財隨意散發。開诇最終也沒有辯解。後來有乞丐來乞討，開诇因為錢財匱乏，只能空口答應他的請求。過了幾天，乞丐因為飢餓困苦而死。開诇聽說后私下想：『我尚且不能賙濟他的危急，莫非是我的福力不夠，而耽誤了他嗎？』因此發願捨棄自身託生到王家，行廣泛的救濟來滿足眾人的慾望。隨即登上本處的觀音巖，哀求禮拜大士（觀音菩薩的尊稱），祈求證明加持。就向幾百仞高的懸崖之上，縱身跳下。不料卻落在山腳的石頭上坐著，而毫髮無損。他自己知道是大士慈悲護佑，從高處墜落卻沒有摔碎。於是聽從尋找他的人的勸說回家。從此持齋，發出離塵世的念頭。只有他的父親對佛沒有信仰，難以向他啟齒。十七歲時，宿世的善根成熟，向父親陳述他一向的志向。父親生氣地責備他。開诇退下後思索不止，唯有專心念誦大士（觀音菩薩的尊稱）。又向祖父請求，祖父見他的志向不可動搖，勸說他的父親而勉強答應了他。然而還是有所阻礙。過了十幾天，在半夜夢見白衣人對他說：『佛子可以走了，不要辜負這美好的時機。』開诇突然起身走出家門。當時街巷的門都全部敞開。正值天下著雨，昏暗不明，前途無法辨認。只有幾隻螢火蟲，在開诇身邊忽上忽下。於是跟隨它們前進，走了十幾里才天亮。於是投奔鼎湖和尚剃度出家，法名叫做開诇。住了沒多久，忽然得了重病。一天神色都變了，氣息停止不再回來。看到的人都說一定不行了。

【English Translation】 English version: His mother and the servants prepared clean offerings. After the offerings were presented, the east was still not bright. The mother intended to rest a little, but unknowingly gave birth. At that time, the baby cried, and everyone rushed to see. They saw the room filled with light, and everyone was amazed. Deng, therefore, said to her mother-in-law, 'This child's birth is unusual, could it be an auspicious sign?' Before Kai Cong (Dharma name) was five years old, his mother passed away. His grandmother, Yu, raised him like her youngest son. When he was fourteen, his grandmother, on her deathbed, secretly left several ingots of silver. In the year of Wuzi (specific year needs to be checked, e.g., 1348 AD), many people looked pale and malnourished. Kai Cong used the silver to help them, and many passersby were saved. Later, a greedy neighbor slandered him to his father, accusing him of secretly stealing family money and squandering it. Kai Cong did not defend himself. Later, a beggar came begging, and Kai Cong, because of a lack of money, could only promise him empty words. After a few days, the beggar died of hunger and hardship. Kai Cong heard this and thought to himself, 'I could not help him in his urgent need, could it be that my blessings are too thin and I have delayed him?' Therefore, he vowed to abandon himself and be reborn into a royal family, to perform extensive relief to satisfy the desires of the people. Immediately, he ascended the Guanyin Rock in his area, and earnestly prayed to the Bodhisattva (respectful title for Avalokiteśvara) for proof and blessing. He jumped off a cliff several hundred ren (ancient unit of length) high. Unexpectedly, he landed sitting on a rock at the foot of the mountain, unharmed. He knew that it was the Bodhisattva's compassionate protection that prevented him from being shattered by the fall. So he listened to the persuasion of those who were looking for him and returned home. From then on, he observed a vegetarian diet and developed the thought of leaving the world. Only his father had no faith in Buddhism, and it was difficult to open his mouth to him. At the age of seventeen, the good roots of his past lives matured, and he told his father his long-held aspirations. His father angrily rebuked him. Kai Cong retreated and pondered, only focusing on reciting the Bodhisattva's (respectful title for Avalokiteśvara) name. He also asked his grandfather, who, seeing that his aspirations could not be shaken, persuaded his father and reluctantly agreed. However, there were still obstacles. After more than ten days, in the middle of the night, he dreamed of a person in white saying to him, 'Buddhist disciple, you can go, do not waste this good opportunity.' Kai Cong suddenly got up and went out. At that time, the doors of the streets and alleys were all open. It was raining and dark, and the road ahead was indistinguishable. Only a few fireflies hovered around Kai Cong. So he followed them forward, and it was not until after ten miles that it dawned. Then he went to Dinghu Monk to be tonsured and ordained, and his Dharma name was Kai Cong. Not long after, he suddenly fell seriously ill. One day, his expression changed completely, and his breath stopped and did not return. Those who saw it all said that he would definitely not make it.

起。诇唯一心正念。良久忽蘇。亦漸平復。非大士之冥加而何。因肅誠倩繪千手聖像奉事。其繪像時。結壇持咒。日別更衣沐浴。畫人仍以紙[(土白匕)/ㄆ]掩氣。采色不用牛膠墨類。至於紙筆。各各皆加持咒法。像成之夕。大放光明。映出壇外林壁。皆金色晃耀。見者莫不驚歎。诇以自出胎至於離俗。屢荷大士之洪庇。慈恩莫述。由是懇本師編此入集。俾大地稟識者。咸知大士妙德難思。不違生念。誠苦海之舟航焉。

潘國章

國章。廣州順德人。歸信三寶。賈于端州廣利。丙戌世變。四方烽起。附舟旋鄉。至三水遇風覆舟。彼即一心念大士名。既不善浮。直沒海底。茫無涯際。唯篤切是念。踏底信步而行。斯須達岸。所赍路費。仍在掌中。回視始知向為海沒也。異哉。誠大士之神力不可得而思議矣。亦由當人心無二念。物我全忘。故不見水觸其吻息。豈非得入流忘所少分相應耶。章后出家于韶石之日親山。字曰玄虬。(章向余自說)

黃可明

可明。東莞富室子。大清初。泛舟五羊。海中被掠。執至𡨥巢。鎖連戶扇。賊行他劫。使婦守之。時明家延僧諷誦普門品經。其夜賊婦。見明邊有異色祥光。至旦詰之。明默知必為神祐。俟婦適鄰家。即負扇而竄。離巢登嶺。見一樵人。求

【現代漢語翻譯】現代漢語譯本：開始。诇（人名，具體含義不詳）一心正念。過了很久忽然甦醒，也漸漸平復。如果不是觀世音菩薩的暗中加持，又是什麼呢？因此恭敬地請人繪製千手觀音聖像來供奉。在繪製聖像時，設立壇場，持誦咒語，每天更換衣服沐浴。畫師仍然用紙[(土白匕)/ㄆ]（一種紙的名稱，具體含義不詳）遮掩氣息。顏料不用牛膠墨之類的東西。至於紙筆，每一樣都加以持咒的法力。聖像完成的夜晚，大放光明，映照出壇場外的樹林墻壁，都是金色的光芒閃耀。看見的人沒有不驚歎的。诇（人名，具體含義不詳）自從出生到離開塵俗，多次蒙受觀世音菩薩的洪大庇護，慈悲恩德難以述說。因此懇請本師將這件事編入集錄，使大地上的有識之士，都知道觀世音菩薩的妙德難以思議，不違背眾生的願望，確實是苦海中的舟船啊。

潘國章

國章，廣州順德人。歸信佛法僧三寶。在端州廣利做生意。清順治三年（1646年）世事發生變故，四處戰火紛飛。他搭船回鄉，到三水時遇到風浪船翻了。他便一心念誦觀世音菩薩的名號。因為不擅長游泳，直接沉入海底，茫茫無際。只有堅定地念誦佛號。腳踏海底信步而行，一會兒就到達岸邊。所攜帶的路費，仍然在手中。回頭看才知道先前是沉入大海了。奇異啊！確實是觀世音菩薩的神力不可思議啊！也是因為當時他心中沒有其他的念頭，完全忘記了自身和外物，所以沒有看見水觸碰到他的口鼻氣息。這難道不是得到了入流忘所的少許相應嗎？國章後來在韶石之日親山出家，法號叫做玄虬。（章向我親自說的）

黃可明

可明，東莞富家子弟。清朝初期，乘船到廣州。在海中被海盜掠奪，被抓到𡨥巢（具體地點不詳）。用鎖鏈鎖在門扇上，海盜去其他地方搶劫，讓一個婦女看守他。當時可明的家人請僧人諷誦《普門品》經。當天晚上，看守他的海盜婦女，看見可明身邊有奇異的彩色祥光。到天亮時詢問他。可明默默地知道一定是神靈保佑。等到那婦女到鄰居家去，就揹著門扇逃走了。離開海盜窩登上山嶺，看見一個樵夫，請求

【English Translation】 English version: It began. Xun (personal name, specific meaning unknown) single-mindedly maintained righteous mindfulness. After a long time, he suddenly awoke and gradually recovered. If it wasn't for the unseen blessing of Avalokiteśvara Bodhisattva, what else could it be? Therefore, he respectfully commissioned the painting of a sacred image of the Thousand-Armed Avalokiteśvara for worship. When painting the image, he established an altar, chanted mantras, and changed clothes and bathed daily. The painter still used paper [(土白匕)/ㄆ] (a type of paper, specific meaning unknown) to cover his breath. The colors did not use things like ox glue or ink. As for the paper and brushes, each was empowered with mantra power. On the night the image was completed, it emitted great light, illuminating the forests and walls outside the altar, all with golden shimmering radiance. Those who saw it were amazed. Xun (personal name, specific meaning unknown), from birth to leaving the secular world, had repeatedly received the great protection of Avalokiteśvara Bodhisattva, and his kindness and grace are indescribable. Therefore, he earnestly requested his teacher to compile this into a collection, so that all sentient beings on earth would know that the wondrous virtue of Avalokiteśvara Bodhisattva is inconceivable, not contrary to the wishes of sentient beings, and is indeed a boat in the sea of suffering.

Pan Guozhang

Guozhang was a native of Shunde, Guangzhou. He took refuge in the Three Jewels (Buddha, Dharma, Sangha). He traded in Guangli, Duanzhou. In the year of Bingxu during the Shunzhi reign of Qing Dynasty (1646), the world changed, and war broke out everywhere. He boarded a boat to return home, and when he reached Sanshui, the boat capsized in a storm. He then single-mindedly recited the name of Avalokiteśvara Bodhisattva. Because he was not good at swimming, he sank directly to the bottom of the sea, boundless and vast. Only with unwavering determination did he recite the Buddha's name. He walked on the seabed and soon reached the shore. The travel expenses he carried were still in his hand. Looking back, he realized that he had sunk into the sea earlier. How strange! Indeed, the divine power of Avalokiteśvara Bodhisattva is inconceivable! It was also because at that time, his mind had no other thoughts, and he completely forgot himself and external objects, so he did not see the water touching his mouth and nose. Isn't this a partial correspondence to entering the stream and forgetting the place? Zhang later became a monk at Rishi Mountain in Shaoshi, with the Dharma name Xuanqiu. (Zhang told me this himself)

Huang Keming

Keming was the son of a wealthy family in Dongguan. In the early Qing Dynasty, he sailed to Guangzhou. He was robbed by pirates in the sea and taken to 𡨥chao (specific location unknown). He was chained to a door panel while the pirates went to rob other places, leaving a woman to guard him. At that time, Keming's family hired monks to chant the Universal Gate Chapter of the Lotus Sutra. That night, the pirate woman guarding him saw strange colored auspicious light around Keming. At dawn, she questioned him. Keming silently knew that it must be the protection of the gods. When the woman went to a neighbor's house, he carried the door panel and fled. Leaving the pirate den and climbing the mountain, he saw a woodcutter and asked

為破扇脫鎖。逾數十里。始達平方。(明對予自說之)

劉藟叔

藟叔。廣州順邑司李中雷公之子也。順治丁亥秋。往香山。海上為𡨥所執。勒財不遂。乃推落海中。藟幼奉庭訓。敬信三寶。自念唯菩薩可恃。即至心念觀音名號。時手被縛。將沒海底。困苦欲絕。而彌加篤切。忽覺足拇到沙。漂流移時。漸至淺處。誠所謂大水所漂。稱其名號。即得淺處。信不誣也。時賊見之。即挽上船。留數日。擬候家信。將財贖命。其賊沿河殺掠。而藟竟不罹殃。越五．六日間。暴風大作。賊船投泊無處。遂即迴心釋放。且曰。想是你閤家齋戒所感也。又藟髫年。己曾被擄。自辰至午。即獲脫免。皆仗菩薩之力也。及世變。遭難者不可勝舉。獨藟家無虞。夫非日前篤信之致乎。(藟自述之)

邵以貞

以貞。廣州府諸生也。歸心佛教。戊子歲。穗城有新兵丁。強易於市。賈者與之抗言。兵遂告開府李公。謂民欲叛。以服短衿為號。然嶺南俗。內衿多短。即閉城捕執。但見衿短斬之。李公不容分訴。如是已斬數十名。時貞在列。唯一心懇念大士名。次至貞即止。而眾被枉者。亦由是悉免。貞因屬予編入焉。

尼等齡

等齡。廣州番禺人。俗姓鄧。母洪氏。大清初出家。晨昏禮誦。翹志凈土。稱

【現代漢語翻譯】現代漢語譯本為打破舊扇上的鎖，（他）走了幾十里路，才到達平方。（明對予自己說的）

劉藟叔

劉藟叔，是廣州順邑司李中雷公的兒子。順治丁亥年（1647年）秋天，前往香山，在海上被海盜抓住。海盜勒索錢財沒有得逞，就把他推到海里。藟叔從小就接受家庭的教導，恭敬地信仰三寶（佛、法、僧）。他心想只有菩薩可以依靠，就至誠地念誦觀音菩薩的名號。當時他的手被捆綁著，即將沉入海底，困苦到了極點，但他更加懇切地念誦。忽然覺得腳趾碰到了沙子，隨著水漂流了一段時間，漸漸到了淺水的地方。這真是所謂『大水所漂，稱其名號，即得淺處』，真實不虛啊。當時海盜看見了他，就把他拉上船，留了幾天，打算等他家裡來信，用錢財贖回他的性命。這些海盜沿河殺人掠奪，而藟叔竟然沒有遭遇災殃。過了五六天，突然颳起暴風，海盜船沒有地方停泊，於是就回心轉意釋放了他，並且說：『想必是你全家齋戒祈禱所感應的吧。』而且藟叔小時候，也曾經被擄走，從辰時到午時，就獲得了脫身，這都是仰仗菩薩的力量啊。等到世事發生變亂，遭受災難的人不計其數，唯獨藟叔一家平安無事，這難道不是因為他平日裡篤信佛教所致嗎？（藟叔自己敘述的）

邵以貞

邵以貞，是廣州府的讀書人。他歸心佛教。戊子年，廣州城裡有新來的士兵，強行在市場上交易。一個商人與士兵爭辯，士兵就去開府李公那裡告狀，說百姓想要造反，以穿短衣襟作為標誌。然而嶺南的風俗，內衣的衣襟大多是短的，於是就關閉城門抓人，只要看見衣襟短的就斬首。李公不容許任何辯解，像這樣已經斬殺了數十人。當時邵以貞也在被抓的人之中，他一心懇切地念誦大士（觀音菩薩）的名號，輪到邵以貞的時候就停止了。而那些被冤枉的人，也因此都免於一死。邵以貞因此囑託我將這件事編入書中。

尼等齡

等齡，是廣州番禺人，俗家姓鄧，母親洪氏。大清初年出家，早晚禮拜誦經，一心向往凈土，稱念（阿彌陀佛）

【English Translation】 English version To break the lock on an old fan, (he) traveled dozens of miles to reach Pingfang. (Ming told this to Yu himself)

Liu Leishu

Liu Leishu was the son of Lei Gong, the Sili Zhong of Shunyi in Guangzhou. In the autumn of the Dinghai year of the Shunzhi reign (1647), he went to Xiangshan and was captured by pirates at sea. The pirates demanded money but failed, so they pushed him into the sea. Leishu had been taught by his family since childhood to respectfully believe in the Three Jewels (Buddha, Dharma, Sangha). He thought that only the Bodhisattva could be relied upon, so he sincerely recited the name of Avalokitesvara Bodhisattva. At that time, his hands were tied, and he was about to sink to the bottom of the sea, suffering to the extreme, but he recited even more earnestly. Suddenly, he felt his toes touch the sand, and after drifting for a while, he gradually reached a shallow place. This is truly what is meant by 'Drifting in great water, reciting his name, one immediately reaches a shallow place,' it is truly not false. At that time, the pirates saw him and pulled him onto the boat, keeping him for a few days, planning to wait for a letter from his family to redeem his life with money. These pirates killed and plundered along the river, but Leishu did not encounter any disaster. After five or six days, a violent storm suddenly arose, and the pirate ship had nowhere to dock, so they changed their minds and released him, saying, 'It must be because your whole family fasts and prays that you have been spared.' Moreover, when Leishu was a child, he had also been kidnapped, and from Chen time (7-9 am) to Wu time (11 am-1 pm), he was rescued, all thanks to the power of the Bodhisattva. When the world changed and countless people suffered disasters, only Leishu's family was safe and sound. Isn't this because of his devout belief in Buddhism on ordinary days? (Leishu himself narrated this)

Shao Yizhen

Shao Yizhen was a scholar from Guangzhou Prefecture. He devoted himself to Buddhism. In the Wuzi year, there were new soldiers in Guangzhou City who forcibly traded in the market. A merchant argued with the soldiers, and the soldiers went to report to the Kaifu Lord Li, saying that the people wanted to rebel, using short collars as a sign. However, in the customs of Lingnan, the collars of inner garments are mostly short, so they closed the city gates and arrested people, beheading anyone with a short collar. Lord Li did not allow any explanation, and in this way, dozens of people had already been beheaded. At that time, Shao Yizhen was also among those arrested. He single-mindedly and earnestly recited the name of the Great Being (Avalokitesvara Bodhisattva), and when it was Shao Yizhen's turn, it stopped. And those who were wrongly accused were also spared from death because of this. Shao Yizhen therefore entrusted me to include this matter in the book.

Nun Dengling

Dengling was from Panyu, Guangzhou, with the secular surname Deng, and her mother was Hong. She became a nun in the early Qing Dynasty, worshiping and chanting scriptures morning and evening, longing for the Pure Land, and reciting (Amitabha)

念大士洪名。不輟于口。于庚寅年七月廿三日。禮念至中夜。四壁寥然。惟自一身。恍如掌中有物。不覺將納入口。咽已。開拳尚餘三顆在手。其色鮮赤。形類硃砂。自此絕食。了無飢渴。禮念猶謹。於今稍餌時果。而七谷不沾唇。膚體如故。精神較健。今現居廣州嚴凈庵。

黃擴生

擴生。廣州新邑諸生。家巨富。年五十而未舉嗣。戊子歲。稟受五戒。而不茹葷。奉大士尤謹。晨夕必更沐百拜。稱念大士之名。雖世務匇冗。不輟常儀。未週三載。妻．妾聯日各產一兒。及長頗聰慧。經云便生福德智慧之男是也。

何隆將

隆將。廣州番禺庠生。年逾知命未胤。心已絕望。乙未歲。請余苑中度夏。因授與六齋文。並千手眼大悲像。彼即筑別室奉供。朝暮䖍禮。每晨必禮訖。方啜茶漿。其至誠若此也。歷數月。夢大士親授紅兒。翌日欣然白余曰。吾獲兆矣。次年果𧩙一男。三載連舉三子。

麥傳晟

傳晟。順邑麥村人。稟持六齋。康熙甲辰歲八月初二日。過鄰鄉。途中被賊執至巢所。以鐵煉四條。鎖其項脛。閉之幽室。勒銀百兩。晟即晝夜默唸大士洪名。專誠不亂。越四日。賊饋其食。無箸。便出外覓一竹枝。折而與之。復鎖門而去。然賊每日數數啟門檢視。是日即遺失鑰匙。但

【現代漢語翻譯】現代漢語譯本一心稱念觀世音菩薩的洪亮名號，從不間斷。在庚寅年（1710年）七月二十三日，虔誠禮拜唸誦直到半夜。四面墻壁空空蕩蕩，只有自己一個人。恍惚間感覺手掌中好像有東西，不知不覺就放入口中吞嚥下去。打開拳頭，手中還剩下三顆，顏色鮮紅，形狀像硃砂。從此以後斷絕飲食，完全沒有飢餓乾渴的感覺。禮拜唸誦仍然恭敬如初。現在稍微吃些時令水果，而五穀雜糧一點也不沾唇。面板體態和原來一樣，精神反而更加健旺。現在居住在廣州嚴凈庵。

黃擴生

黃擴生，廣州新邑的讀書人，家境非常富裕。五十歲了還沒有兒子。戊子年（1708年）接受了五戒，但不吃葷。侍奉觀世音菩薩尤其虔誠，早晚必定更換衣服沐浴后拜一百拜，稱念觀世音菩薩的名號。即使世俗事務繁忙，也不間斷日常的功課。不到三年，妻子和妾連續幾天各自生了一個兒子。正如經書上所說，『便生福德智慧之男』啊。

何隆將

何隆將，廣州番禺的讀書人，年紀超過五十歲還沒有兒子，心裡已經絕望。乙未年（1715年）請我到寺院中度夏。我因此傳授給他六齋文，以及千手眼大悲像。他就建造單獨的房間供奉，早晚虔誠禮拜。每天早上必定禮拜完畢，才喝茶。他的至誠就是這樣。過了幾個月，夢見觀世音菩薩親自送給他一個紅色的嬰兒。第二天高興地告訴我，說：『我得到吉兆了！』第二年果然生了一個男孩。三年連續生了三個兒子。

麥傳晟

麥傳晟，順德縣麥村人。受持六齋。康熙甲辰年（1704年）八月初二日，經過鄰近的鄉村，在途中被強盜抓到巢穴里。用四條鐵鏈鎖住他的脖子和腿，關在黑暗的房間里，勒索一百兩銀子。麥傳晟就晝夜不停地默唸觀世音菩薩的洪亮名號，專心誠意毫不散亂。過了四天，強盜給他送食物，沒有筷子。強盜就出去尋找一根竹枝，折斷后給他，又鎖上門離開了。然而強盜每天多次開門檢查，這天卻遺失了鑰匙。

【English Translation】 English version He recited the Great Being's (Guanshiyin Pusa, Avalokiteśvara Bodhisattva) majestic name, never ceasing from his mouth. On the 23rd day of the seventh month in the Gengyin year (1710), he reverently prostrated and recited until midnight. The four walls were desolate, with only himself present. He vaguely felt something in his palm and unknowingly put it into his mouth and swallowed it. Opening his fist, there were still three left in his hand, their color bright red, their shape like cinnabar. From then on, he abstained from food, feeling no hunger or thirst at all. His prostrations and recitations remained as diligent as before. Now he eats some seasonal fruits, but no grains touch his lips. His skin and body are as before, and his spirit is even healthier. He currently resides in the Yanjing Nunnery in Guangzhou.

Huang Kuosheng

Huang Kuosheng, a scholar from Xinyi in Guangzhou, came from a very wealthy family. He was fifty years old and had no heir. In the Wuzi year (1708), he received the five precepts but did not abstain from meat. He served the Great Being (Guanshiyin Pusa, Avalokiteśvara Bodhisattva) with particular reverence, changing clothes and bathing before prostrating a hundred times every morning and evening, reciting the Great Being's name. Even though worldly affairs were busy and pressing, he did not cease his regular practice. In less than three years, his wife and concubine each gave birth to a son on consecutive days. As they grew up, they were quite intelligent. As the sutra says, 'Then he will bear sons blessed with virtue and wisdom'.

He Longjiang

He Longjiang, a student from Panyu in Guangzhou, was over fifty years old and had no offspring. He had lost all hope. In the Yiwei year (1715), he invited me to spend the summer in the monastery. I therefore taught him the Six-Day Vegetarian Sutra and the Thousand-Armed Avalokiteśvara image. He built a separate room to enshrine and worship it, reverently prostrating morning and evening. Every morning, he would prostrate before drinking tea. Such was his sincerity. After several months, he dreamed that the Great Being (Guanshiyin Pusa, Avalokiteśvara Bodhisattva) personally gave him a red baby. The next day, he happily told me, 'I have received a good omen!' The following year, he indeed gave birth to a son. In three years, he had three sons in a row.

Mai Chuansheng

Mai Chuansheng, a resident of Maicun in Shunde County, upheld the Six-Day Vegetarian practice. On the second day of the eighth month in the Kangxi Jiachen year (1704), he was passing through a neighboring village when he was captured by bandits and taken to their lair. They used four iron chains to lock his neck and legs, and locked him in a dark room, demanding a ransom of one hundred taels of silver. Mai Chuansheng then silently recited the Great Being's (Guanshiyin Pusa, Avalokiteśvara Bodhisattva) majestic name day and night, with focused sincerity and without distraction. After four days, the bandits brought him food, but there were no chopsticks. The bandit went out to find a bamboo stick, broke it, and gave it to him, then locked the door and left. However, the bandits checked the door several times every day, but on this day, they lost the key.

門外窺眺而已。晟即劈此竹。試刺其鎖。遂連開者三。唯項上一鎖難動。自知已被大士垂救。懇禱彌切。至初八日。複試以竹刺之。其鎖挈然頓落。意欲逃竄。懼賊覺知。持疑未決。先晟身有生薑一指許。被執時賊已分其半。乃將余姜為校杯。叩白大士曰。弟子已蒙慈祐。拘繫頓釋。今欲逃去。又恐防者執。則無復生理。倘許即行。乞連示五勝校。除我憂疑。果如所禱。即扳升屋上望之。見隔溪乃岳父家焉。遽奔往。外賊覺喚。晟即越溪而走。及岸。復為賊黨攔截。晟以兩肘掣開。如豕突羊群。無能制者。拶入岳父家。賊共躪門索取。岳父告曰。晟家貧。乞宥旬日。當隨力䇿辦銀兩。逾日。忽官兵臨剿。賊徒奔潰。徑路還家。不費一文。所謂稱其名故。即得解脫。誠不誣歟。

又晟有叔字連峰者。素奉齋戒。於是年正月。往羊城。河上值寇劫渡。被執男婦五十餘人。拘牽還穴。經一山頂。賊以木牌支坐少憩。峰于其後抽牌。連人翻落坑中。即奔至一村邊空舍。以破竹匾蠶簙覆身。賊追繞村。檄土人云。有麻面鬍子。逃入你村。可速獻出。不然即蕩平村戶。峰親聞之怖甚。切念大士名一聲。拔鬚數莖。遂並拔盡。竟不覺其痛。忽有一人從他處來。云。鬍子已過山去矣。群賊因散。峰乃出訴空舍主人。主人即贈以衣

【現代漢語翻譯】現代漢語譯本：只能在門外窺視。晟便劈開竹子，嘗試去刺鎖。接連打開了三個鎖，只有脖子上的一把鎖難以撬動。他自知已經得到觀世音菩薩（Avalokiteśvara，佛教中一位重要的菩薩，以慈悲著稱）的垂憐救助，懇切地祈禱。到了初八日，再次嘗試用竹子刺鎖，那鎖便突然掉落。他想要逃跑，又害怕賊人發覺，猶豫不決。先前晟身上有一指大小的生薑，被抓時賊人分去了一半，於是他將剩下的生薑作為校杯（一種占卜工具），叩拜觀世音菩薩（Avalokiteśvara）說：『弟子已經蒙受您的慈悲庇佑，拘禁頓然解除。現在想要逃走，又恐怕被看守的人抓住，那就沒有活路了。如果允許我走，請連續顯示五個勝校（占卜結果為吉），解除我的憂慮和疑惑。』結果如他所祈禱的那樣。他便攀爬到屋頂上望去，看見隔著溪流是岳父家。於是急忙奔去。外面的賊人發覺后呼喊，晟便越過溪流逃走。到了岸邊，又被賊人的同夥攔截。晟用兩肘撥開他們，像豬衝入羊群一樣，沒有人能制止他。擠進了岳父家。賊人一起踹門索要。岳父告訴他們說：『晟家貧窮，請寬限十日，我當盡力籌辦銀兩。』過了幾天，忽然官兵前來剿滅，賊人四處潰逃。晟直接回家，沒有花費一文錢。這就是所說的稱念他的名號，就能得到解脫，實在不虛假啊。

又，晟有一個叔叔名叫連峰，平時奉行齋戒。這年（具體年份未知）正月，前往羊城。在河上遇到盜賊搶劫渡船，被抓的男女有五十多人，被拘禁牽連到賊窩。經過一座山頂時，賊人用木牌支撐著讓他們坐下稍作休息。連峰在他們後面抽掉木牌，連人一起翻落到坑中。隨即跑到一處村邊的空屋，用破竹篾編的蠶箔蓋住身體。賊人追到村子周圍，告誡當地人說：『有一個麻臉鬍子，逃入你們村子，可以迅速獻出來。不然就蕩平你們的村戶。』連峰親耳聽到，非常害怕，懇切地念誦觀世音菩薩（Avalokiteśvara）的名號一聲，拔掉幾根鬍鬚，隨即全部拔光，竟然不覺得疼痛。忽然有一個人從別處來，說：『鬍子已經過山去了。』賊人因此散去。連峰這才出來告訴空屋的主人。主人便贈送給他衣服。

【English Translation】 English version: He could only peek from outside the door. Then, Sheng split the bamboo and tried to pick the lock. He managed to open three locks in a row, but the one around his neck was difficult to move. Knowing that he was being saved by the Bodhisattva Avalokiteśvara (a major Bodhisattva in Buddhism, known for compassion), he prayed earnestly. On the eighth day, he tried again to pick the lock with the bamboo, and it suddenly fell open. He wanted to escape, but he was afraid that the thieves would notice, so he hesitated. Previously, Sheng had a piece of ginger about the size of a finger, and the thieves had taken half of it when he was captured. So he used the remaining ginger as a divination cup and kowtowed to the Bodhisattva Avalokiteśvara, saying, 'Your disciple has received your compassionate protection, and the imprisonment has been lifted. Now I want to escape, but I am afraid of being caught by the guards, and then there will be no way to survive. If you allow me to go, please show me five consecutive favorable divinations to dispel my worries and doubts.' As he prayed, it happened as he wished. He climbed onto the roof and looked out, seeing that his father-in-law's house was across the stream. So he hurried over. The thieves outside noticed and shouted, and Sheng crossed the stream and ran away. When he reached the shore, he was intercepted by the thieves' accomplices. Sheng pushed them away with his elbows, like a pig rushing into a flock of sheep, and no one could stop him. He squeezed into his father-in-law's house. The thieves kicked down the door and demanded him. His father-in-law told them, 'Sheng's family is poor, please give us ten days, and I will do my best to raise some silver.' A few days later, government troops suddenly came to suppress them, and the thieves fled in all directions. Sheng went straight home without spending a penny. This is what is meant by reciting his name, and you will be liberated. It is indeed true.

Also, Sheng had an uncle named Lianfeng, who usually observed vegetarian precepts. In the first month of that year (specific year unknown), he went to Yangcheng. On the river, he encountered robbers who robbed the ferry, and more than fifty men and women were captured and taken to the thieves' den. When passing a mountaintop, the thieves used wooden planks to support them to sit down and rest. Lianfeng pulled out the plank from behind them, and they fell into the pit together. Then he ran to an empty house by a village and covered himself with a broken bamboo silkworm basket. The thieves chased around the village and warned the locals, 'There is a pockmarked, bearded man who has escaped into your village. You can quickly hand him over, or we will raze your village.' Lianfeng heard this and was very frightened. He earnestly recited the name of the Bodhisattva Avalokiteśvara once, pulled out a few strands of his beard, and then pulled them all out, without feeling any pain. Suddenly, a person came from elsewhere and said, 'The bearded man has already crossed the mountain.' The thieves then dispersed. Lianfeng then came out and told the owner of the empty house. The owner gave him clothes.

帽。認為親故。買舟送歸。晟與叔深荷大士洪恩莫報。特懇余編入焉。

彭一乘

一乘。南海佛山人。歸信法門。奉持六齋。康熙丁未臘月。自五羊還家。同舟六人。中途遇暴風覆舟。諸人善浮。得濟于岸。唯乘獨困舟內。不能得出。但一心懇念大士名。斯須水盈半腹。隨飲隨念。忽覺有人牽乘手出水上。遂挽船篷。順飄及岸。岸上之人同詰之曰。頃者見白衣人。趨篷到舟。今獨見你。豈非彼為水所溺乎。乘曰。並無餘者。唯我一人耳。再三徴詰。始悟白衣者。大士垂救也。乘自錄此。求附入集。

鄧承詔

承詔。號實峰。廣州番禺人。信向有年。稟受歸戒。康熙戊申蒲月。長媳黃氏。忽喉生雙鵝。飲食不進半月。身羸神亂。腫痛難忍。倩醫刺破。膿血既出。頃復腫痛逾前。困苦移旬。藥攻不效。偶余還山。舟過其門。詔出訊候。因曰。弟子長媳。今患喉瘡。楚劇之甚。良醫胗脈。謂毒入心腎。藥必難治。命可延旦夕耳。詔雖知分定。而憂戚不免。不審和尚有法能救定業乎。余曰。觀音大士。威神不可思議。能以無畏施於眾生。每於夢中授人經法。誦者若病若難。輒蒙解脫。詔曰。其經法可得聞乎。余即令侍者書觀音救生經十句與之。彼持歸。俾人教媳。二．三遍即自能誦。仍貼經于病者床

【現代漢語翻譯】現代漢語譯本：帽。認為是親戚朋友。買船送他回去。晟和叔深深感謝觀音大士的洪恩，無以回報，特懇請我將此事編入此集中。

彭一乘

一乘，南海佛山人。歸信佛法，奉持六齋。康熙丁未年（1687年）臘月，從廣州回家。同船六人，中途遇到暴風，船翻了。其他人都善於游泳，得以游到岸邊。只有一乘獨自被困在船內，無法出來。但他一心懇念觀音大士的名號。一會兒，水灌滿了半個肚子，他一邊喝水一邊唸誦。忽然覺得有人拉著他的手出了水面，於是抓住船篷，順著水流飄到岸邊。岸上的人一同責問他說：『剛才看見一個穿白衣的人，跑到船篷那裡，到了船邊，現在只看見你，難道不是他被水淹了嗎？』一乘說：『沒有其他人，只有我一個人。』人們再三追問，才明白穿白衣的人是觀音大士顯靈救了他。一乘親自記錄此事，請求附入此集中。

鄧承詔

承詔，號實峰，廣州番禺人。信奉佛法多年，稟受了歸戒。康熙戊申年（1668年）五月，他的大兒媳黃氏，忽然喉嚨里長出雙鵝瘡，飲食不進已經半個月了，身體虛弱，精神錯亂，腫痛難忍。請醫生刺破，膿血流出后，很快又腫痛得比之前更厲害，困苦地過了十幾天，用藥也不見效。恰巧我回山，船經過他家門口，承詔出來問候。因此說：『弟子的長媳，現在患了喉瘡，痛苦到了極點。好醫生診斷後說，毒已入心腎，藥恐怕難以醫治，性命只能延續幾天了。』承詔雖然知道這是命中註定，但憂愁還是免不了。不知道和尚您有沒有辦法能夠救治這既定的業報呢？我說：『觀音大士，威神不可思議，能以無畏施予眾生。常常在夢中授予人經法，誦讀的人如果遇到疾病或災難，往往能夠得到解脫。』承詔說：『那經法可以讓我聽聽嗎？』我立即讓侍者寫下觀音救生經的十句給他。他拿回去，讓人教他的兒媳，唸誦了兩三遍就能自己唸誦了，並將經文貼在病人的床

【English Translation】 English version: Mao. He was considered a relative and friend. He bought a boat to send him back. Sheng and his uncle were deeply grateful for the great kindness of Avalokiteśvara (Guanyin Dashi, a bodhisattva associated with compassion) and had no way to repay it, so they specially requested me to include this matter in this collection.

Peng Yicheng

Yicheng, a native of Foshan in Nanhai. He returned to the Buddhist faith and observed the six fast days. In the twelfth month of the Dingwei year of the Kangxi reign (1687), he returned home from Guangzhou. There were six people in the same boat. On the way, they encountered a storm and the boat capsized. The others were good at swimming and were able to reach the shore. Only Yicheng was trapped inside the boat and could not get out. But he single-mindedly and earnestly recited the name of Avalokiteśvara (Guanyin Dashi). After a while, the water filled half of his abdomen, and he recited while drinking the water. Suddenly, he felt someone pulling his hand out of the water, so he grabbed the boat awning and drifted to the shore. The people on the shore questioned him together, saying, 'Just now we saw a person in white clothes, running to the awning and to the boat, but now we only see you. Could it be that he was drowned by the water?' Yicheng said, 'There is no one else, only me.' The people repeatedly questioned him, and then they realized that the person in white clothes was Avalokiteśvara (Guanyin Dashi) who had appeared to save him. Yicheng personally recorded this matter and requested to include it in this collection.

Deng Chengzhao

Chengzhao, also known as Shifeng, was a native of Panyu, Guangzhou. He had been a believer for many years and had received the precepts of refuge. In the fifth month of the Wushen year of the Kangxi reign (1668), his eldest daughter-in-law, Huang, suddenly developed double goose sores in her throat, and she had not been able to eat for half a month. Her body was weak, her mind was confused, and the swelling and pain were unbearable. She asked a doctor to lance them, and after the pus and blood flowed out, the swelling and pain quickly became even worse than before. She suffered for more than ten days, and medicine was ineffective. Coincidentally, I returned to the mountain, and the boat passed by his door. Chengzhao came out to greet me. Therefore, he said, 'My disciple's eldest daughter-in-law is now suffering from a throat sore, and the pain is extreme. A good doctor diagnosed that the poison has entered her heart and kidneys, and medicine may be difficult to cure. Her life can only be extended for a few days.' Although Chengzhao knew that this was destined, he could not avoid being worried. I wonder if the monk has a way to save this fixed karma?' I said, 'Avalokiteśvara (Guanyin Dashi), his divine power is inconceivable, and he can bestow fearlessness on all beings. He often bestows sutras and dharma in dreams, and those who recite them can often be liberated from illness or disaster.' Chengzhao said, 'Can I hear that sutra and dharma?' I immediately asked the attendant to write down the ten sentences of the Avalokiteśvara Saving Life Sutra for him. He took it back and had someone teach his daughter-in-law, and after reciting it two or three times, she was able to recite it herself, and he pasted the sutra on the patient's bed.

前。病者夜睹其字。大如寸許。次日身爽神定。誦至半夜。其瘡自決。膿血大潰。唱曰。我病癒矣。遂索水漱口。起禮大士。平復如故。舉家欣慶。嘆大士慈力。感應若是之速乎。

觀音慈林集記

贊甫年二九。而二親鄰亡。每誦蓼莪。空慚烏鳥。聞說持齋能資冥福。遂斷葷膻。未三載。閱壇經。便會宿懷。知人能作佛。即舍家趣于非家。冀立身行道。以益先靈。雖晨夕代為禮懇。及逢盂蘭必薦。而中情耿耿。愧誠力之未湔。爰于丁酉春。以西洋白㲲。繪千手千眼大悲聖像。舉高七尺。革除皮膠。而用香汁和彩。仍令畫者日別沐浴更衣。像成。罄衣缽資。延集僧眾。先為講釋大悲懺法宗趣。次乃三七日修禮。遂感大士身放金色光。手所執青紅二蓮花。頻放白光。緇素咸睹。誠為希有。私衷慶慰。必蒙慈力。度親靈于上界矣。爾後凡於像前修禮。蓮花白光常涌。睹者莫不欣發凈信。自惟慈恩浩浣。雖粉身莫報。由是尋究三藏。撿諸傳記。據所見聞。用編此集。擬答洪庥之萬一。俾見者聞者。同升般若之寶筏。歸者敬者。共入無畏之慈林。長辭苦趣。直趨樂邦。是為記。

康熙戊申夏日鼎湖釋弘贊和南重編

觀音慈林集卷下(終)

【現代漢語翻譯】現代漢語譯本：先前，病人晚上看到那些字，大如一寸左右。第二天，身體清爽，精神安定。誦唸到半夜，他身上的瘡口自己破裂，流出大量的膿血。他高聲唱道：『我的病好了！』於是要水漱口，起身禮拜大士（觀世音菩薩的尊稱）。身體恢復如初。全家欣喜慶賀，感嘆大士的慈悲力量，感應竟然如此迅速！

《觀音慈林集》記

贊甫二十九歲時，他的父母和鄰居去世。每當誦讀《蓼莪》（《詩經》篇名，哀父母之詩），總是空自慚愧，覺得自己像烏鴉一樣未能盡孝。聽說持齋能夠資助冥福，於是斷絕了葷腥。不到三年，閱讀《壇經》（《六祖壇經》），便領會了宿世的願望，知道人能夠成佛。於是捨棄家庭，走向出家之路，希望能夠立身行道，以此來利益已故的父母。雖然早晚都代替他們禮拜懇求，並且每逢盂蘭盆節必定祭薦，但內心仍然耿耿於懷，慚愧自己的誠心和力量還不足以洗清罪業。於是在丁酉年（清康熙十六年，1677年）春天，用西洋的白色㲲（一種毛織品），繪製千手千眼大悲聖像（千手千眼觀世音菩薩），高七尺。革除使用皮膠，而用香汁調和顏料。並且讓畫師每天分別沐浴更衣。聖像完成後，用盡所有的衣物和缽盂的資財，延請僧眾，先為他們講解大悲懺法的宗旨和意趣，然後進行了三七二十一天的修禮。於是感應到大士（觀世音菩薩的尊稱）身上放出金色的光芒，手中所執的青色和紅色蓮花，頻繁地放出白色的光芒。僧人和俗人都看到了，實在是稀有。他私下裡感到慶幸和安慰，必定是蒙受了慈悲的力量，能夠超度父母的靈魂到上界。此後，凡是在聖像前修禮，蓮花的白色光芒常常涌現，看到的人沒有不歡喜併發起清凈的信心。他自己認為慈悲的恩德浩大，即使粉身碎骨也難以報答。因此，他尋究三藏（經、律、論），查閱各種傳記，根據自己所見所聞，編撰了這部集子，想要報答洪大的恩德于萬一，使見到的人、聽到的人，一同登上般若（智慧）的寶筏，歸依的人、尊敬的人，共同進入無畏的慈林，永遠脫離痛苦的境地，直接趨向快樂的凈土。這就是這篇記的由來。

康熙戊申年（清康熙七年，1668年）夏日，鼎湖山的釋弘贊合掌恭敬地重新編纂。

《觀音慈林集》卷下（終）

【English Translation】 English version: Previously, the sick person saw the characters at night, as large as an inch or so. The next day, his body felt refreshed and his spirit was calm. As he recited until midnight, the sores on his body burst open on their own, discharging a large amount of pus and blood. He exclaimed, 'My illness is cured!' Then he asked for water to rinse his mouth and got up to prostrate before the Great Being (a respectful title for Avalokiteśvara). His body recovered as before. The whole family rejoiced and celebrated, marveling at the compassionate power of the Great Being, and how quickly the response came!

Record of the Compassionate Forest Collection of Avalokiteśvara

When Zanfu was twenty-nine years old, his parents and neighbors passed away. Whenever he recited 'Liao E' (a poem from the Book of Odes lamenting parents), he felt ashamed, like a crow unable to repay his parents' kindness. Hearing that keeping a vegetarian diet could benefit the deceased, he abstained from meat and strong-smelling foods. In less than three years, after reading the Platform Sutra (the Sixth Patriarch's Platform Sutra), he understood his past aspirations and realized that a person could become a Buddha. Therefore, he abandoned his home and embarked on the path of homelessness, hoping to establish himself in practice and benefit his deceased parents. Although he prostrated and prayed on their behalf morning and evening, and always made offerings during the Ullambana Festival, he still felt uneasy, ashamed that his sincerity and strength were not enough to cleanse their sins. So, in the spring of the Dingyou year (1677 AD), he used Western white wool fabric to paint a Thousand-Handed and Thousand-Eyed Great Compassion Holy Image (Thousand-Handed and Thousand-Eyed Avalokiteśvara), seven feet tall. He eliminated the use of hide glue and used fragrant juice to mix the paints. He also required the painter to bathe and change clothes separately each day. After the image was completed, he used all his clothing and alms bowl resources to invite monks, first to explain the principles and meaning of the Great Compassion Repentance Dharma, and then to perform twenty-one days of practice. As a result, he sensed the Great Being (a respectful title for Avalokiteśvara) emitting golden light from his body, and the blue and red lotuses held in his hands frequently emitted white light. Monks and laypeople all witnessed this, which was truly rare. He privately felt fortunate and comforted, believing that he must have received the compassionate power to deliver his parents' souls to the upper realms. Thereafter, whenever he practiced before the image, white light often emanated from the lotuses, and all who saw it rejoiced and developed pure faith. He himself believed that the kindness and grace were vast, and even if he shattered his body into pieces, he could not repay it. Therefore, he researched the Three Baskets (Sutras, Vinaya, Shastras), consulted various biographies, and compiled this collection based on what he had seen and heard, wanting to repay the great kindness in the slightest way, so that those who see it and those who hear it can ascend the precious raft of Prajna (wisdom) together, and those who take refuge and those who respect it can enter the fearless compassionate forest together, forever escaping the realm of suffering and heading directly to the happy Pure Land. This is the origin of this record.

Recompiled with reverence by Sh釋 Hongzan of Dinghu Mountain in the summer of the Wushen year of Kangxi (1668 AD).

Compassionate Forest Collection of Avalokiteśvara, Volume Two (End)