[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 28.17 # 續高僧傳 28.17 續高僧傳 28.17 - **Language:** Classical Chinese ### [28.17](https://indike.org/pramana/in.bauddha.taisho.2060.28.17) 釋志湛。齊州山荏人。是朗公曾孫之弟子也。立行純厚。省事少言。仁濟為務。每遊諸禽獸而群不為亂。住人頭山邃谷中銜草寺。寺即宋求那跋摩之所立也。讀誦法華用為常業。將終之日。沙門寶誌奏梁武曰。北方山荏縣人住今銜草寺須陀洹果聖僧者今日入涅槃。楊都道俗聞誌此告。皆遙禮拜。故湛之亡也。寂無餘惱。端然氣絕。兩手各舒一指。有西天竺僧解云。若二果者舒兩指。驗湛初果也。還收葬于人頭山。築塔安之。石灰泥塗。鳥狩不敢凌污。今猶存焉又范陽五侯寺僧。失其名。常誦法華。初死之時權殯堤下。後遷改葬。骸骨並枯惟舌不壞。雍州有僧亦誦法華。隱于白鹿山。感一童子常來供給。及死置屍巖下。餘骸枯朽惟舌如故。齊武成世。并州東看山側有人掘地。見一處土其色黃白。與旁有異。尋見一物狀如兩脣。其中有舌鮮紅赤色。以事聞奏。帝問諸道人。無能知者。沙門大統法上奏曰。此持法華者。六根不壞報耳。誦滿千遍其徵驗乎。乃勅中書舍人高珍曰卿是信向之人。自往看之必有靈異。宜遷置淨所設齋供養。珍奉勅至彼。集諸持法華沙門。執爐潔齋。遶旋而呪曰。菩薩涅槃年代已遠。像法流行奉無謬者。請現感應。纔始發聲。此之脣舌一時鼓動。雖無響及而相似讀誦。諸同見者莫不毛豎。珍以狀聞。詔遣石函藏之遷于山室云。又元魏北代。乘禪師者。受持法華精勤匪懈。命終託河東𦵮氏為第五子。生而能言。自陳宿世不願處俗。其父任北肆州刺史。隨任便往中山七帝寺。尋得本時弟子。語曰。汝頗憶從我度水往狼山不。乘禪師者我身是也。房中靈几可速除之。父母恐其出家。便與納室。爾後便忘宿命之事。而常興厭離。端拱靜居。又太和初年。代京閹官自慨刑餘。不逮人族。奏乞入山修道。有勅許之。乃齎一部花嚴。晝夜讀誦禮悔不息。夏首歸山。至六月末。髭鬢盡生復丈夫相。還狀奏聞。高祖信敬由來。忽見驚訝更增常日。於是大代之國花嚴一經因斯轉盛。並見侯君素旌異記。 > Shi Zhizhan was a native of Shanren in Qizhou. He was a disciple of Master Lang's great-grand-disciple. He established a practice that was pure and earnest, engaging in few affairs, speaking little, and taking the benevolent rescue \[of beings\] as his task. Whenever he walked among flocks of birds and beasts, the groups would not scatter in panic. He lived at Xiancao Temple in a deep valley of Rentou Mountain; the temple was established by Guṇavarman of the Song dynasty. He took the cantillation and recitation of the Lotus Sūtra as his constant practice. When his final days drew near, the śramaṇa Baozhi reported to Emperor Wu of Liang: "A man from Shanren County in the north who lives at the present Xiancao Temple and is a holy monk who has attained the fruit of stream-enterer enters nirvāṇa today." When the monastics and laypeople of the Yang capital heard this announcement by Zhi, they all bowed in worship from afar. Thus, when Zhan died, he was tranquil, free from lingering afflictions, and passed away upright. Each of his two hands extended one finger. A monk from Western India explained: "If one has attained the second fruit, he extends two fingers; this proves that Zhan attained the first fruit." His remains were gathered and buried at Rentou Mountain, and a stūpa was erected to enshrine them, coated with lime and plaster; birds and wild beasts did not dare encroach upon or soil it, and it still survives today. There was also a monk of Wuhou Temple in Fanyang whose name has been lost. He constantly recited the Lotus Sūtra. When he first died, he was provisionally interred beneath a dike; when his grave was relocated later, his skeletal remains were all dried up, yet only his tongue was undecayed. In Yongzhou, there was also a monk who recited the Lotus Sūtra and lived in seclusion at Bailu Mountain; he moved a boy to come constantly and supply his needs. When he died, his corpse was placed beneath a cliff; the rest of his remains dried and rotted, but his tongue alone was as before. In the reign of Emperor Wucheng of the Qi dynasty, near the eastern side of Kanshan in Bingzhou, someone dug the ground and saw a patch of earth whose color was yellow and white, differing from the surroundings. Soon he discovered an object shaped like two lips, within which was a tongue of fresh scarlet-red color. The matter was reported to the throne. The Emperor asked the monks, but none could explain it. The Śramaṇa Controller Fashang reported to the throne: "This is the retribution of one who upheld the Lotus Sūtra, having the six sense-faculties uncorrupted; is this not the verification of having recited it a full thousand times?" Thereupon he ordered High Secretariat Drafter Gao Zhen, saying: "You are a person of sincere faith. Go see it yourself; there will surely be a spiritual wonder. It should be relocated to a pure place and an offering-feast held in reverence." Zhen received the imperial order and arrived there. He gathered all the śramaṇas who upheld the Lotus Sūtra, took up incense burners, observed pure abstinences, circumambulated, and incanted: "The era of the Bodhisattva's nirvāṇa is already far in the past; if the propagation of the semblance Dharma is upheld without error, we pray that you manifest a divine response." As soon as his voice sounded, these lips and tongue stirred at once; though no sound reached them, it seemed as if they were cantillating and reciting. None of those who witnessed it together did not have their hair stand on end. Zhen reported the condition to the throne. An imperial decree was issued to dispatch a stone casket to store it and relocate it to a mountain chamber. Furthermore, in the Northern Dai of the Northern Wei, there was Dhyāna Master Cheng, who upheld the Lotus Sūtra with diligent and untiring effort. When his life ended, his consciousness was entrusted to the Ji family of Hedong as their fifth son. Born able to speak, he related of his own accord that in a past life he had not wished to dwell in the secular world. His father served as the regional inspector of Beisizhou; accompanying him to his post, \[the boy\] then went to the Qidi Temple in Zhongshan, soon found his former disciples, and told them: "Do you still remember crossing the water with me to Langshan? Dhyāna Master Cheng was my very self. The spirit altar in my room can be quickly removed." His parents feared he would enter monastic life and immediately arranged a marriage for him. After that, he forgot the affairs of his past life; yet he constantly generated aversion \[to the world\] and lived quietly in upright serenity. Furthermore, in the early years of Taihe, a eunuch of the Dai capital lamented that having suffered castration, he did not measure up to ordinary humankind. He petitioned requesting to enter the mountains to practice the Way; an imperial decree granted it. He then carried a copy of the Avataṃsaka Sūtra, cantillating, reciting, bowing, and repenting without cease day and night. He returned to the mountain at the beginning of summer; by the end of the sixth month, his beard and sideburns were completely grown, restoring his masculine appearance. He returned and memorialized the circumstances to the throne. Emperor Gaozu had long possessed sincere veneration; seeing this suddenly, his amazement grew beyond ordinary days. Thereupon in the state of Great Dai, the single scripture of the Avataṃsaka Sūtra became increasingly flourishing because of this. These accounts are all found in Hou Junsu's Records of Manifest Wonders. > — English (machine translation) (machine translation) - [Previous: 28.16](https://indike.org/pramana/in.bauddha.taisho.2060.28.16) - [Next: 28.18](https://indike.org/pramana/in.bauddha.taisho.2060.28.18) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.2060.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.28.17) — English, machine translation ## Linked texts (4) - [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068.4.40) — Classical Chinese - [三寶感應要略錄](https://indike.org/pramana/in.bauddha.taisho.2084.2.132) — Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.10.51) — Classical Chinese - [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067.7.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.28.17](https://indike.org/pramana/in.bauddha.taisho.2060.28.17) · Pramāṇa