[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) › [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067) › 5.11 # 弘贊法華傳 5.11 弘贊法華傳 5.11 - **Language:** Classical Chinese ### [5.11](https://indike.org/pramana/in.bauddha.taisho.2067.5.11) 釋僧岸。本獽人也。雖居夷俗。情慕華風。威容端儼。舉止閑雅。加以性戒成就。不行殘忍。獽之猥俗。多居山藪。好行殺獵。終日網捕。僧崖。端拱獨自不為。父兄每瞋云其儜劣。崖意不免。杖刃而行。每見群鹿。挽弓射之。要附毛而過。卒無傷害。父兄雖見。亦無感悟。崖亦知其不可教化。遂辭而行焉。來至益州。投充闍梨。願為弟子。出家以後。篤志精懃。身無長衣。鉢無餘食。每讀法花經。至藥王菩薩品聞燒身供佛。焚指弘經。覃思斯言。內興誓願。遂燒一指。造法花經。當燒之日。觀者填咽。嚫物委積。後營殿塔。爰及房廊。剋日燒身。擬營斯福。時周趙王。褰帷益郡。撫政臨民。除煩去苛。加以敬愛三寶。匡護四依。崖以此事諮王。王即許諾。剋日傍告。遠近咸知。薪柴累積。香油豐溢。其日。王親率官寮。同來觀禮。崖於是手執香燒。足躡柴積。端坐其上。告四眾云。崖心存利物。意靡貪求。今捨穢軀。建立淨剎。若斯言不爽。要當示以肉心。誓已。因令縱火。端坐誦經。音聲清亮。火至其面。聲乃絕焉。於是。上天雨花。下遍城邑。遠近悲哭。老少咨嗟。嚫施填委。珍賄山積。並以入寺。用興殿塔。燒身既盡。肉心獨存。此豈非位階不退。故得言誓不差乎。王視肉心。撫而慟哭。菩薩聖人。於焉永往。嗚呼痛矣。失蔭如何。時人皆號為僧崖菩薩。王奉肉心。起一大塔。朝夕虔禮。供養無闕焉。 > Shi Sengan was originally a man of the Rang barbarians. Although living among barbarian customs, his heart yearned for Chinese culture. His deportment was dignified and austere, his conduct relaxed and refined. Moreover, his innate observance of the precepts was fully developed, and he never engaged in cruelty. Among the vulgar customs of the Rang, they mostly dwelt in mountain woods, took pleasure in killing and hunting, and netted game from dawn to dusk. Sengya alone stood aloof with hands folded and would not take part. His father and brothers were constantly angry, calling him cowardly and inept. Sengya, unable to avoid it entirely, carried a blade and went along. Whenever he saw herds of deer, he drew his bow to shoot them, yet he always took care to graze their fur and pass by, never inflicting any harm in the end. Although his father and brothers witnessed this, they were not moved to realization. Sengya, knowing they could not be reformed, took his leave and departed. He came to Yizhou and went to Ācārya Chong, requesting to become his disciple. After leaving household life, he was devout and energetic: he possessed no extra robe, and his bowl held no surplus food. Whenever he read the Lotus Sūtra and came to the "Bhaiṣajyarāja Bodhisattva Chapter," upon hearing of burning the body to make offerings to the Buddha and burning the fingers to propagate the sūtra, he pondered deeply upon these words and inwardly gave rise to a vow. He then burned one finger and copied the Lotus Sūtra. On the day he burned it, onlookers choked the streets, and donation offerings piled up high. Later, he planned to construct a hall and stūpa, extending to monastic quarters and corridors. Setting a date to burn his body, he intended to dedicate this merit to their construction. At that time, King Zhao of the Northern Zhou raised the carriage curtains in Yi commandery, overseeing the administration and governing the populace, eliminating troublesome matters and removing oppressive measures; in addition, he revered the Three Jewels and protected the four reliances. Ya consulted the King regarding this matter, and the King readily gave his consent. Setting a date, he announced it far and wide, so that both near and far knew of it. Firewood was accumulated, and fragrant oils were abundant. On that day, the King personally led his officials to come together to witness the ceremony. Ya thereupon held burning incense in his hand, stepped onto the woodpile, sat upright upon it, and addressed the fourfold assembly, saying: "Ya's heart is set on benefiting living beings, and in my mind there is no craving. Now I renounce this defiled body to establish a pure monastery. If these words are not false, I must surely show you a fleshy heart." After making this vow, he had the fire set. Sitting upright, he recited the sūtra with a clear and bright voice. When the fire reached his face, his voice finally ceased. Thereupon, flowers rained from the sky above, falling all over the city and town below. Far and near, people wept in sorrow, while young and old sighed with grief. Donated offerings piled up profusely, and precious wealth accumulated like a mountain, all of which was given to the monastery to erect the hall and stūpa. When the burning of his body was complete, the fleshy heart alone remained intact. Was this not because he had attained the stage of non-retrogression, and thus his vowed words were not in error? The King gazed at the fleshy heart, stroked it, and wept aloud: "A bodhisattva, a holy person, has departed from here forever! Alas, how painful! How can we bear losing our shelter?" People of the time all called him Bodhisattva Sengya. The King received the fleshy heart and built a great stūpa for it, reverently worshipping morning and evening, never failing in his offerings. > — English (machine translation) (machine translation) - [Previous: 5.10](https://indike.org/pramana/in.bauddha.taisho.2067.5.10) - [Next: 5.12](https://indike.org/pramana/in.bauddha.taisho.2067.5.12) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2067.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2067~en-mt.5.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2067.5.11](https://indike.org/pramana/in.bauddha.taisho.2067.5.11) · Pramāṇa