佛祖歷代通載 18.76

18.76

（三十）　言法華者。莫知其所從來。初見之於景德寺七俱胝院。梵相奇古直視不瞬。口吻袞袞不可識。相傳言誦法華經。故以為名。時獨無從。多行市里。褰裳而趨。或舉手書空佇立良久。從屠沽游。飲啖無所擇。道俗咸目為狂僧。丞相呂許公問佛法大意。答曰。本來無一物。一味總成真。僧問。世有佛否。對曰。寺裏文殊有。問師凡耶聖耶。舉手曰。我不在此住。至和三年。仁宗始不豫。國嗣未立。天下寒心。諫官范鎮首發大義。乞擇宗室之賢者使攝儲貳以待皇嗣之生。退居藩服。不然典宿衛尹京邑以係天下之望。并州通判司馬光亦以為言。凡三上疏一留中。二行中書。上夜焚香默禱曰。翌日化成殿具齋虔請法華大士。俯臨無却。清旦上道衣凝立以待。俄馳奏言。法華自右掖門徑趨將至寢殿。侍衛呵止不可。上笑曰。朕請而來也。有頃至。輒升御榻跏趺而坐。受供訖將去。上曰。朕以儲嗣未立。大臣咸以為言。侵尋晚莫嗣息有無。法華其一決之。師索筆引紙連書曰。十三十三。凡數十行。擲筆無他語。皆莫測其意。其後英宗登極。乃濮安懿王第十三子。方驗前言也。嘉祐戊戌十一月二十三日。將化。謂人曰。我從無量劫來。成就逝多國土分身揭化今南歸矣。語畢右脇而寂。

(30) As for Yan Fahua, none knew where he came from. He was first seen at the Seven Koṭi Cloister of Jingde Monastery. His Indian-like appearance was extraordinary and ancient, staring straight without blinking. His speech was a continuous flow that could not be understood. Tradition had it that he chanted the *Lotus Sūtra* (*Saddharmapuṇḍarīka*), hence he was given this name. At that time he was alone without attendants, frequently walking in the market quarters. Lifting his robes, he would hurry along; or raising his hand, he would write in the empty air and stand still for a long while. Mingling with butchers and wine-sellers, he drank and ate without discrimination. Clergy and laity all regarded him as a mad monk. Prime Minister Duke Lü of Xu asked him about the great meaning of the Buddhadharma. He replied: “Originally not a single thing exists; a single flavor entirely becomes the truth.” A monk asked: “Is there a Buddha in the world?” He replied: “In the temple, there is Mañjuśrī.” The monk asked: “Is the Master ordinary or sagely?” Raising his hand, he said: “I do not abide here.” In the third year of Zhihe [1056], Emperor Renzong began to feel unwell. The national heir was not yet established, and the empire was deeply anxious. The remonstrance official Fan Zhen was the first to raise the great principle, begging to select a worthy member of the imperial clan to act as the heir apparent to await the birth of an imperial son, who could then retire to an outlying princedom; or otherwise, to place him in charge of the palace guards and make him prefect of the capital city, thereby anchoring the hopes of the empire. Sima Guang, Vice Prefect of Bingzhou, also made this argument. Altogether three memorials were presented: one was kept within the palace, and two were forwarded to the Secretariat. At night, the Emperor burned incense and silently prayed: “Tomorrow, a vegetarian feast will be prepared at Huacheng Hall to devoutly invite the Great Being Fahua. Deign to visit and do not decline.” At dawn, the Emperor put on Taoist robes and stood motionless in waiting. Shortly, a messenger galloped in to report: “Fahua has entered straight through the Right Flank Gate and is about to arrive at the sleeping quarters; the imperial guards tried to halt him, but in vain.” The Emperor smiled and said: “He comes at Our invitation.” Moments later he arrived, promptly ascended the imperial couch, and sat cross-legged. Having received the offerings, he was about to leave. The Emperor said: “Because the heir is not yet established, the ministers all urge this upon me. Growing late in years, will there be an heir or not? Fahua, pray decide it once and for all!” The Master asked for a brush, drew paper to him, and repeatedly wrote: “Thirteen, thirteen,” for several dozen lines. Casting aside the brush, he said nothing more. None could fathom his meaning. Later, when Emperor Yingzong ascended the throne, he was indeed the thirteenth son of King Anyi of Pu, only then verifying the previous words. On the twenty-third day of the eleventh month in the wuxu year of Jiayou [1058], when about to transform, he said to people: “From immeasurable kalpas past, I have brought to completion the realm of Jeta, dividing my body to display transformation. Now I return south.” Having spoken, he lay on his right side and passed into stillness.