弘贊法華傳 6

English (machine translation) 6

Language: English

6.1

Compiled by the śramaṇa Huixiang of Langu

Emperor Wen of the Western Wei
A cave-dwelling śramaṇa of a foreign land
Shi Baozhuang of Daochang Monastery in Moling of the Jin
Shi Faxiang, mountain-dweller of the Eastern Jin
Shi Sengsheng of Sanxian Monastery of the Eastern Jin
Shi Fazong of Fahua Platform of the Song
Shi Puming, retired scholar of the Song
Shi Huiguo of Waguan Monastery of the Song
Shi Daoshou of Jetavana Monastery of the Song
Shi Sengyi of Fahua Monastery of the Song
Shi Huijin of Gaozuo Monastery of the Qi
Shi Hongming of Bolin Monastery of the Qi
Shi Huiyu of Linggen Monastery of the Qi
Shi Chaobian of Upper Dinglin Monastery of the Qi
Shi Fahui of Tianzhu Mountain Monastery of the Qi
Lady Fei, wife of Luo Yu of the Song
A śrāmaṇera of East Monastery in Qin Commandery
Shi Jingjian of Mount Chong of the Later Wei
Shi Bacheng of the Later Wei
Lu Zai, Palace Assistant Censor of the Later Wei
Shi Huiguan of Nanjian Monastery of the Liang
Wu Yan, Grand Protector of Xin'an of the Liang
Shi Sengqian of Kuaiji of the Liang
Shi Tongzi of Qining Monastery of the Liang
Shi Huidu of Yuhang of the Liang
Shi Senghuan of Zhicheng Monastery of the Liang
Shi Sengding of Chanzhong Monastery of the Liang
Shi Zhideng of Mount Kuang of the Liang
Zhengze, an itinerant śramaṇa of the Liang
Master Shangxing Yu Shen of the Liang
Shi Baojue of Mount Kuang of the Liang (with the monk of Wuxia Monastery appended, and the monk of Yongzhou appended)
Shi Zhizhan of Xiancao Monastery of the Liang
A monk seen on the dark paths through Fahui of the Liang

6.4

Emperor Wen of the Western Wei, personal name Baoju, sat at the four crossroads to protect the children, and drove the three carts to point out the path to awakening; he tied the gem in the garment onto the ordinary ranks, and revealed clear water in the well on the high plateau. He extensively erected monasteries, deeply upheld the pure precepts, entered the room of the Tathāgata, and showed special care for the solitary and the elderly. He constantly recited the Lotus Sūtra, making it his constant practice.

6.5

In the past, at a mountain monastery in a foreign land, there was a young bhikṣu who constantly recited the Lotus. Once, while practicing walking meditation outside the monastery, he encountered a rākṣasī. The demon had transformed into a woman of exceedingly fine appearance and came to harass this bhikṣu. The bhikṣu was bewitched and subsequently had relations with her. After having relations, his spirit was in a daze, devoid of awareness. The demon carried him on her back, flying through the air, wishing to return to her original dwelling with the intent to devour him. In the first part of the night, they passed over a monastery. The bhikṣu, upon the demon's back, heard the sound of Lotus Sūtra recitation coming from within the monastery; through this, he awakened slightly, recalled what he had practiced, and recited it silently in his mind. The demon then felt him becoming heavy, and gradually descended toward the ground, ultimately unable to bear his weight, so she abandoned him and departed. After a short while, the bhikṣu awoke, heard the sound of a bell, and following the sound reached the monastery. Knocking on the gate, he begged for admittance and recounted the incident in full from beginning to end. However, it was calculated that he was already more than two thousand li away from his home district. The monks said, 'This person has committed a grave transgression; he cannot reside together with us.' An elder monk said, 'This was the bewitchment of a demon; it was not from his own mind. Since he has managed to escape, it demonstrates the mighty power of the sūtra. We may let him stay in the monastery and have him repent.' Later, when news from his home district arrived, they sent him back.

6.6

Shi Baozhuang, also called Fazhuang, had the secular surname of Shen and was a native of Huainan. In the Taiyuan era of the Jin, when he was just ten years of age, he went to Master Yuan of Mount Lu to become his disciple. In his youth, he made a name for himself through austere discipline. At the beginning of the Yuanjia era, he stayed at Daochang Monastery in Moling; his religious practice was refined and austere, and he constantly recited the Lotus. Whenever he recited it, he would always put on clean robes, occupy a separate seat, burn incense, join his palms, and focus his thoughts on Vulture Peak; only then would he slowly emit elegant tones, thoroughly pronouncing every word and sentence. When his chanting was half finished, the adjoining room would hear outside Zhuang's door sounds like those of weapons and royal guards; precious heavenly spirits had come to listen. Early in the Daming era of the Song, he died at the monastery, at the age of seventy-six.

6.7

Shi Faxiang's clan name is not known; he said of himself that he was a native of Henan. During the Yixi era of the Eastern Jin, he suddenly awakened to impermanence, transcended worldly life, and lived in seclusion in mountain valleys, wandering without a fixed abode; he was detached, quiet, and serene, not associating with the prominent or holding office. He recited the Lotus Sūtra without slacking day or night. Once, when Xiang passed by the shrine of Mount Tai as evening fell, he lodged in a commoner's house beside the temple. Rising at night to recite the sūtra, he suddenly heard a knocking at the door. When Xiang went out to look, he saw a person in dark clothing and a martial cap, who paid homage to Xiang and said, 'I am the Lord of Mount Tai. Hearing the master reciting the sūtra, I have come to listen. In my temple, there is a stone casket containing many treasures and goods, which I offer as alms to you, Master; you may open it and take them.' Its stone lid weighed more than a thousand jun, and no man could lift it. Xiang tried lifting it, and it opened effortlessly. Thereupon, he obtained about one hundred bolts of silk and over one hundred strings of cash, using them to give alms to the poor and relieve the destitute. Later, he crossed the Yangtze River and stayed at Yuecheng Monastery, where he suddenly lost his self-restraint and roved about without restraint. At that time, General Guarding the North Sima Tian despised his lack of discipline; he summoned him and gave him poison to drink. Xiang drank three goblets repeatedly, yet his expression did not change, remaining placid and undisturbed. Tian was greatly astounded; ashamed, fearful, and full of remorse, he provided for him generously.

6.8

Shi Sengsheng had the surname Yuan and was a native of Pi in Shu Commandery. He went forth from the household in his youth and was praised for his ascetic practices. Song Feng and others of Chengdu invited him to become the abbot of Sanxian Monastery. He recited the Lotus and practiced dhyāna meditation. Once, when he was reciting the sūtra in the mountains, a tiger came and crouched in front of him, departing only when the recitation was completed. Thereafter, whenever he chanted, he would always see four attendants standing guard at his left and right. Although he grew old and frail, his zealous devotion grew even more earnest. Later, afflicted with a slight illness, he told his attendant, 'I am about to depart. After I die, you may burn my body.' The disciples followed his testamentary instructions.

6.9

Shi Fazong was a native of Linhai; his clan is unknown. In his youth, he was fond of hunting. Once, in Shan, he shot a pregnant deer, causing it to miscarry; with the arrow still in its mouth, the mother deer went over to the ground and licked its fawn. Zong thereupon realized that clinging to life and loving one's offspring is shared by all conscious beings. Thereupon, he broke his bow, snapped his arrows, and went forth from the household to pursue the Way. He constantly supported himself by begging for food, observed the rule of eating one meal [a day], and practiced diligently throughout the six periods of the day to repent for his past misdeeds. He recited the Lotus and the Vimalakīrti. He constantly ascended a platform to chant, his voice audible far and wide. Scholars and commoners who received the refuges and precepts from him numbered more than three thousand. He then expanded his dwelling into a vihāra, and because of his recitation, called himself 'Fahua Tai' (Lotus Platform). His end was not known.

6.10

Shi Puming had the surname Zhang and was a native of Linwei. He went forth from the household in his youth; by nature pure and genuine, his gaze never exceeded his steps. Eating vegetarian food and wearing coarse cloth, he made repentance and recitation his endeavor. His three robes and rope-bed were never far from his body. If he wished to rest, he would sit and take a nap. He recited the two sūtras, the Lotus and the Vimalakīrti; when chanting, he had special robes and a special seat, never allowing any impurity. Whenever he reached the Chapter on Encouragement [of Samantabhadra], he would regularly see Samantabhadra riding an elephant, standing before him. Reciting the Vimalakīrti Sūtra, he would also hear singing and music in the sky. He was also skilled in divine dhāraṇīs; whomever he treated was healed. There was a fellow townsman named Wang Daozhen whose wife was ill; he invited Ming to come and chant mantras. When Ming entered the gate, the wife immediately fainted. Soon, a creature resembling a wildcat, several feet long, was seen emerging from the doghole; because of this, she recovered. Ming once walked by a shrine beside the water, and the shamans said of themselves that when the spirits saw him, they all fled. Later, falling ill, he sat upright and burned incense, and passed away without anyone noticing. He died during the Xiaojian era of the Song at the age of eighty-five.

6.11

Shi Huiguo was a native of Yuzhou. In his youth, he took vegetarian diet and ascetic hardship as his occupation. At the beginning of the Song, he traveled to the capital and stayed at Waguan Monastery, where he recited the Lotus and the Daśabhūmika. Once, before the latrine, he saw a ghost who paid homage to Guo and said, 'In the past, I served the monastic assembly as a karmadāna. Falling slightly short of the Dharma, I fell into the realm of dung-eating pretas. The Dharma master's virtue and practice are lofty and bright, and you hold compassion in your mind; I pray that you will aid me with a means of deliverance.' He further said, 'Formerly, I had three thousand coins buried beneath the roots of a persimmon tree; I wish you to take them to generate merit.' Guo immediately informed the assembly and dug it up, truly finding three thousand coins. For him, he produced one copy of the Lotus and held a midday feast. Later, he saw this ghost in a dream, who said, 'I have already attained rebirth, greatly superior to before.' Guo died in the sixth year of the Dashi era of the Song at the age of seventy-six.

6.12

Shi Daoshou: it is not known where he was from. He was pure, harmonious, calm, and quiet, renowned for his reverence and filial piety. He received the five precepts and never broke them. During the Yuanjia era, he went into mourning for his father. Through his grief he contracted an illness; he had no aches or pains, but became emaciated, sallow, and reduced to skin and bones. Years passed, and all treatments failed to cure him. Thereupon he made a vow, wishing that once his illness was cured he would leave household life. After making this vow, he gradually recovered. Leaving secular life as he had vowed, he lived at Jetavana Monastery (Qihuan si). His diligence and austere practice were extraordinary; he recited the Lotus Sūtra three thousand times and often saw auspicious omens of light. On the night of the seventh day of the ninth month in the sixteenth year of the Yuanjia era, he saw a jeweled canopy suspended in the air, covering him from above. Later it was not known where he ended his days.

6.13

Shi Sengyi was a native of Yuhang in Wuxing. From his youth he was faithful and perceptive, early on possessing a conduct detached from worldly dust. When he first left household life, he stayed at Mount Lu, relying on Huiyuan for his practice and study. In his diligence, plainness, and bitter austerities, he was held in high esteem by his fellow disciples. He constantly recited the complete Lotus Sūtra. In the thirteenth year of the Yixi era of the Jin, together with like-minded companions he traveled through Kuaiji, journeying to visit its mountains and waters. Arriving northwest of Qinwang, he saw five peaks standing side by side, having the appearance of Gṛdhrakūṭa. He then tied grass to build a hermitage, calling it the Lotus Hermitage (Fahua jingshe). For more than thirty years, he ate wild herbs and drank from the streams. In the twenty-seventh year of the Yuanjia era of the Song, he died at the age of seventy.

6.14

Shi Huijin, surnamed Yao, was a native of Wuxing. In his youth he was bold and brave, giving free rein to his nature as a knight-errant. At the age of thirty, his mind suddenly opened in awakening; he thereupon left secular life and stayed at Gaozuo Monastery in the capital. Eating vegetarian food and wearing plain garments, he vowed to recite the Lotus Sūtra. Exerting his mind with great toil, he fell ill whenever he held the scrolls. He then made a vow, wishing to produce one hundred sets of the Lotus Sūtra to repent of his past hindrances. When he had first gathered one thousand six hundred coins, robbers came and asked Huijin, "Do you have any belongings?" He answered, "There is only the money for producing sūtras placed before the Buddha." The bandits heard this, felt ashamed, and left. Thereupon, faithful donations gathered and he was able to complete the sūtras, fulfilling the full hundred sets. After the sūtras were completed, his illness also improved slightly. He then recited one complete copy of the Lotus Sūtra. His wish having been fulfilled, his discipline became all the firmer. He constantly dedicated all his meritorious karma, wishing to be reborn in the Land of Peace and Sustenance (Anyang). Shortly before his death, he suddenly heard a voice in the air say: "Your wish has already been fulfilled; you will surely attain rebirth in the Western Direction." In the third year of the Yongming era of the Qi, he died without illness at the age of eighty-five. At that time, at Longhua Monastery in the capital, there was also Shi Sengnian, who recited the Lotus Sūtra, ate vegetarian food, and withdrew from the world.

6.15

Shi Hongming, originally surnamed Ying, was a native of Shanyin in Kuaiji. He left household life in his youth, and was chaste, austere, and disciplined in his precepts. He stayed at Yunmen Monastery in Shanyin, reciting the Lotus Sūtra, practicing dhyāna meditation, and diligently offering worship and repentance without interruption throughout the six periods of the day and night. Every morning his water jar filled itself; in truth, heavenly youths served as his attendants. Ming once sat in meditation at Yunmen when a tiger entered his hall and crouched before his platform. Seeing that Ming remained upright and motionless, it left after a long while. At another time, he saw a young boy come to listen to Ming reciting the sūtra. Ming asked, "Who are you?" He replied, "Formerly I was a śrāmaṇera in this monastery. I stole food from beneath the curtains and have now fallen into the latrine. Hearing of your religious cultivation, Venerable One, I came to listen to your recitation, hoping for your assistance with an expedient means to release me from this retribution." Ming immediately preached the Dharma to instruct and transform him; once the boy understood, he vanished. Later, while entering absorption at Shimoyan in Yongxing, a mountain spirit came to trouble Ming. Ming caught it and bound it with a rope. The ghost apologized humbly, begging for release and saying, "I will not dare to come again!" He then untied and released it, whereupon its traces ceased. During the Yuanjia era, the commandery governor Meng Yi of Pingchang, admiring his chastity and plainness, was displeased that Ming had left for Xin'an and stayed at Daoshu Hermitage. Later, Jiang Qizhi of Jiyang founded Zhaoxuan Monastery in Yongxing District and invited Ming to reside there. At the end of the Daming era, the Dong clan of Taoli built Bailin Monastery in their village for Ming, urging him to return and stay there. He instructed and encouraged them in dhyāna and precepts, and disciples lined up in rows. In the fourth year of the Yongming era of the Qi, he died at Bailin Monastery at the age of eighty-four.

6.16

Shi Huiyu was a native of Huanglong. He came to travel in Yangzhou and stayed at Linggen Monastery. From his youth he was dedicated to learning, visiting all the masters; he was skilled in debate and possessed an admirable demeanor. Whenever he heard people praising or censuring others, he would block his ears and not listen, or at times deflect it with unusual remarks. His water jar and robes were simple and unadorned; he completed each day with a single midday meal. In his diligent austerity, taking the relief of suffering as paramount, he recited the Lotus Sūtra and also practiced dhyāna, being proficient in the five gates (the gate generally revealing the Buddha's essence, the gate opening wisdom, the gate showing the inconceivable, the gate of the true nature of all phenomena, and the gate of unimpeded liberation understanding that there is no distinct self-nature). Once while sleeping, he saw three people come and knock on the door, all with fresh and clean robes and caps, holding flower canopies. Yu asked, "Whom are you looking for?" They answered, "The Dharma Master is due to die, so we have come to welcome you." Yu said, "A minor matter is not yet finished; may I have a one-year extension?" They replied, "Very well." When the next year was complete, he died. This was the seventh year of the Yongming era of the Qi, at the age of fifty-seven.

6.17

Shi Chaobian, surnamed Zhang, was a native of Dunhuang. In his childhood, his spiritual awakening was uniquely remarkable, and his practice was deep and steady. He recited the Lotus and Diamond Prajñā sūtras. Later he returned to the capital and stayed at Upper Dinglin Monastery, living in seclusion, cultivating plainness, and ending his days there. At the mountain monastery he recited the Lotus Sūtra, setting a daily limit of one recitation; his mind was agile and his mouth followed, always having energy to spare. He prostrated to the thousand Buddhas for a total of more than 1.5 million bows. He did not step outside the gates for over thirty years. In the tenth year of the Yongming era of the Qi, he passed away at the mountain monastery at the age of seventy-three. He was buried south of the monastery; the śramaṇa Sengyou erected a stele at the tomb site, and Liu Xie of Dongguan composed the inscription.

6.18

Shi Fahui was originally surnamed Xiahou. From his youth he maintained an austere aspiration, his observance of the Vinaya as pure as ice. At the end of the Daming era of the Song, he traveled east to the Cave of Yu and lived in seclusion at Tianzhushan Monastery. He recited one complete copy of the Lotus Sūtra, ate vegetarian food, and wore plain cloth garments. His aspiration was absorbed beyond the worldly realm, and he did not descend from his upper story for more than thirty years. When kings and princes stopped their carriages, they only bowed toward his room and returned. Only Zhou Yong of Runan, possessing both deep faith and understanding, was specially received by him. When there were those who admired his virtue and hoped to pay homage, they would occasionally see him through Yong's mediation. In the second year of the Jianwu era of the Qi, he died at the mountain monastery at the age of eighty-five.

6.19

The upāsikā Lady Fei was a native of Ningshu, the daughter of Fei Yue, the regional inspector of Ningzhou under the Song. She married to become the wife of Luo Yu. From her youth she was reverent and faithful, reciting the Lotus Sūtra for several years with untiring diligence. Later she suddenly fell ill with severe heart pain. The household was terrified, placing fine cotton at her mouth to await the end. Lady Fei thought in her heart: "I have recited the sūtra with diligence and toil; there ought to be beneficial protection so that I might not die from this." Soon, while lying asleep for the space of a meal, as if awake and as if dreaming, she saw the Buddha reach out his hand through the window and stroke her heart. She was immediately cured. The men, women, maids, and servants filling the hall all beheld a golden light and also smelled an extraordinary fragrance. Yu's female paternal cousin was the maternal relative of Wang Yan and the wife of her great-grandfather, Fei Yin, the military director of the Ministry of Personnel. At that time, she was visiting the sickbed and witnessed and heard everything in full. Thereupon she gave rise to great faith and awakening, remaining devout until the end of her life. She always used this auspicious sign to instruct and transform her sons and nephews.

6.20

Shi [So-and-so], whose name has been lost, lived at Dong Monastery in Qin Commandery. There was a śrāmaṇera who recited the Lotus Sūtra with great fluency; only when he reached the two characters ai dai (cloudy) in the Medicinal Herbs Chapter did he forget them as soon as he was taught, up to a thousand times. The master reproached him severely, saying: "You recite the entire sūtra with such fluency; can you not apply your mind to remember these two characters?" That night, the master dreamed of a monk who said to him: "You should not reproach this śrāmaṇera. In a previous life, the śrāmaṇera was born as an upāsikā in the eastern village beside the monastery. She originally recited one copy of the Lotus Sūtra, but in her family's Lotus Sūtra, silverfish had eaten away the two characters ai dai in the Medicinal Herbs Chapter at that time. Since the text lacked these two characters then, he has only received them anew in this life and the habit is not yet formed. Her surname was So-and-so, and the sūtra is still extant. If you do not believe it, you may go and verify it." The next morning, the master went to that village and sought out this household. After speaking, he asked the master of the house, "Is there a place for offering?" The reply was, "There is." He asked, "What sūtras are there?" The reply was, "There is one set of the Lotus Sūtra." The master asked to see it, and in the Medicinal Herbs Chapter the two characters were indeed missing. Upon inquiry, he was told that it was the sūtra held and recited by the eldest son's deceased wife during her lifetime. Calculating from her death, it had been seventeen years, which indeed corresponded to this śrāmaṇera's age and months of gestation. From then on, after many years passed, he finally became proficient. Later it was not known where he ended his days.

6.21

Shi Jingjian: it is not known where he was from. He left household life in his childhood and mostly lived on Mount Chonggao and Mount Longmen. He recited the Lotus Sūtra up to thirteen thousand times. Internally he diligently cultivated subtle contemplation, deeply entering the essentials of dhyāna. Having accumulated recitation and practice for a long time, his physical strength was exhausted. After more than twenty years, he suddenly heard many young boys speaking in a noisy, chaotic clamor to the north of his dwelling, making him feel increasingly troubled and vexed, nor could he fathom where the boys had come from. At that time, there was an old white-headed man wearing a white silk skirt and jacket who frequently came to pay his respects, asking: "How are the Dhyāna Master's four great elements?" The master replied, "I gradually feel emaciated and exhausted, and I do not know from where so many young boys have come to trouble and vex me daily; it is no longer bearable." The old man said, "Master, go and sit at the place where they play. Wait until they take off their clothes and enter the water to bathe, then carry back the clothes of one boy. If they come to take them, be careful not to give them back. If they curse you, be careful not to reply; I will come myself to speak to them." Jian followed the old man's words and went to watch for them. The boys indeed stripped their clothes and entered the pool to bathe. He carried a boy's clothes back to his room. The boy soon followed, demanding the clothes. Jian remembered the old man's instructions and firmly refused to return them. The boy then used foul language, slandering the Dhyāna Master and mentioning his ancestors. The master also did not reply. The old white-headed man soon arrived and said to the boy, "Enter the master's bosom." The boy at first refused to comply, but after the old man drove and pressed him several times, he finally entered Jian's bosom and vanished into his abdomen. The old man asked the master, "How are your four great elements?" Jian said, "My energy and strength surpass what they ever were." The old man soon departed. From that time on, his physical strength was robust and vigorous, and his dhyāna and recitation multiplied several times. Those with insight said: "This must have been the Bodhisattva Samantabhadra ordering the mountain spirit to gather the essence of various medicinal herbs and transform it into a boy, causing him to ingest it to eliminate his illness." Jingjian was the master who instructed Dhyāna Master Miao in the methods of dhyāna. Later it was not known where he ended his days.

6.22

Śramaṇa Bacheng went forth from the household in his youth. His intellect was dull and slow, but he maintained a perpetual fast and ate only vegetarian food. At the age of twenty-five, he received the full precepts, aroused the mind [for bodhi], and began to recite the Lotus Sūtra, aspiring to be reborn in the western direction. Each day he recited one line, or at most half a gāthā, or sometimes could manage none at all. Only when he attained the age of eighty did he finally become fluent and proficient. Later, while resting in sleep, he saw in a dream a man wearing red robes and a martial cap, holding an invitation scroll in his hand, which he opened and presented to Bacheng, saying, 'The heavenly sovereign Śakra has sent me to respectfully invite you.' Cheng replied, 'This poor monk wishes to be reborn in the western direction. Moreover, although the Trāyastriṃśa Heaven is an exceptional place, it does not accord with this poor monk's wish.' The man in red thereupon departed. Awakening from sleep, Bacheng summoned his disciples and related the previous dream. The next day, he dreamt again, of a seven-storied stūpa. Cheng was on the fifth story, looking westward, where he saw a pathway paved with jewelled cords that had no limits. Two vajrapāṇis held pestles and stood on either side. Several youths in dark-blue robes held white fly whisks, sweeping this pathway. He asked the youths, 'What place is this?' They replied, 'This is the pathway of jewelled cords of the western direction, coming to welcome Dharma Master Cheng.' The Dharma Master woke from sleep and related this incident. He said to his disciples, 'You may trade my three robes and six requisites to provide a vegetarian feast.' In accordance with his words, they made the preparations. Before the feast, he asked the assembly, 'Do you see the thousand Buddhas or not?' The assembly replied, 'We do not see them.' He asked again, 'Do you smell an extraordinary fragrance or not?' The assembly replied, 'We all smell it.' When the feast was over, he bathed, shaved his hair, sat upright in correct mindfulness, and thereupon died.

6.23

Lu Zai, Palace Cadet to the Crown Prince and Palace Attendant and Censor-in-Chief under the Later Wei, was originally a man of Wu. He served as Chief Clerk to the Commander-in-Chief of the Expeditionary Army, Liu Yizhen, Prince of Xianyang under the Song Emperor Wu. Later he was captured by the Helian clan, and consequently took office under the Wei. He had talent and wit, and was fond of jesting talk; yet by nature he loved emptiness and tranquility, and constantly kept his mind on the Buddhadharma. He frequently recited various sūtras, praising the profound truth. In his final years, his devotion became consummate, and the characters of the sūtra emitted light; through reciting the Lotus Sūtra, he frequently stimulated the appearance of śarīra.

6.24

Śramaṇa Huiguan was a man of unknown origin. He drifted as a sojourner to Xuanjin, and listened to Dharma Master Xian's lectures at Nanjian Temple, becoming the foremost among his peers. Later he suddenly contracted a malignant disease, and upon regaining consciousness, he urged himself to recite the Lotus Sūtra and sincerely repent. Once his concentrated sincerity penetrated fully, his digestive obstruction was completely cleared. Thereupon he took the Lotus Sūtra as his vocation. Emperor Wu of the Liang decreed that Guan enter the Shouguang Hall. Because he was no longer permitted to lecture outside, he turned to composing doctrinal commentaries; his words had the flavor of musical harmonies, and his phrasing and arguments were richly comprehensive. Xiao Quan, Heir Apparent of Wuping, who was overseeing Fanzhou in Lingnan, invited Guan to travel thither to propagate and lecture on the Lotus Sūtra. Monastics and laypeople submitted their hearts to him, and auspicious omens frequently occurred. Later it was not known where he ended his life.

6.25

Wang Yan, courtesy name Gongyuan, was a man of Linzu in Langye. His grandfather, Wang Fen, was Left Vice Director of the Department of State Affairs. His father, Wang Lin, was Left Chief Clerk to the Minister of Education. Yan was born of the Senior Princess. He rose in official rank to Gentleman of the Yellow Gates and Grand Administrator of Xin'an. He focused his mind on the Buddha's way, without laxity morning or evening. He had maintained the recitation of the Lotus Sūtra for accumulated years. His eighth brother, Gu, also ate a vegetarian diet and recited the Lotus Sūtra. When Yan died, he appeared in a dream to Gu, saying: 'I have gained rebirth in the Western Land of Immeasurable Life, born by womb within a lotus flower of iron leaves; only after five hundred years will I be able to emerge from the womb and behold the Buddha. Because my ascetic striving in reciting the Lotus Sūtra was consummate, I gained rebirth in the West; because I was foolish and full of doubts, I received a womb-birth. Now I must bid you farewell; I have reported this to let you know, so that you will not be lax in reciting the sūtra.'

6.26

Śramaṇa Sengqian was a man of Kuaiji. In his youth he was broadly learned, having a comprehensive command of many subjects. He frequently delivered lectures and composed commentaries on various sūtras, which contained profound principles. He recited the Lotus Sūtra for over fifty years. On the dawn of the twenty-seventh day of the ninth month of the fourth year of Tianbao under Emperor Ming of the Liang, he saw in a dream Samantabhadra Bodhisattva riding a white elephant, coming from the eastern direction. Holding a white object in his hand, he pointed it at Sengqian's crown. At that moment Sengqian knew it was Samantabhadra; in his heart he was startled and overjoyed, and could only recite with his mouth, 'Namo Samantabhadra Bodhisattva!' Before he could offer prostrations, he immediately awakened. Later it was not known where he ended his life.

6.27

Śramaṇa Tongzi was a man of unknown origin. He went forth from the household in his youth and lived in Qining Temple. He was always on friendly terms with Dharma Master Ren of Jianchu Temple. He listened to the doctrinal expositions of Lingyao, displaying deep analytical skill. He recited the entire Lotus Sūtra, but did not observe minor rules of conduct. When an epidemic struck the capital, he became infected and was on the verge of death. Master Ren went to visit him and said, 'Wherever you take rebirth, please let me know.' Tong said, 'I have always lamented this matter; now, according to the unseen causes of good and evil, I shall certainly report back to you.' Two years passed with no report whatever. On the New Year's Day of the third year, Ren went to visit Tong's lay family, whose members had all gone away into the hills; Ren remained in the house to watch over it. As Ren leaned against a table, in a state of daze, he saw Master Tong arrive and say to him, 'Recently, when death was near, we made a pact; I have long wished to report back to you, but circumstances did not permit. Today I come specially to let you know. I am now serving as a minor clerk at Mount Tai, and suffer no great misery.' Ren said, 'Throughout your life, sir, you recited the sūtras and listened to lectures, being a person of virtuous deeds; how is it that you only received this retribution?' Tong answered, 'It was solely due to those deeds that I obtained even this! Had I not had them, how could I have achieved what I am now?' Having finished speaking, he departed. Thereupon Ren practiced with ascetic diligence that surpassed ordinary days.

6.28

Śramaṇa Huidu was a man of Wuxing. He studied under Vinaya Master Bian of Fengcheng Temple and thoroughly grasped the grand principles. He ate a vegetarian diet, kept a perpetual fast, and recited the Lotus Sūtra and the Vajracchedikā-prajñāpāramitā Sūtra. He suddenly fell ill and died abruptly, but revived after five days. He recounted himself that he saw King Yama wearing a far-reaching crown with robe and pendants like a contemporary ruler, and his retinue was likewise. At first his demeanor was gentle and elegant; then, as he judged sinners, he flew into a great fury, the appearance of his beard and face changing extraordinarily. He asked Du what karma he possessed. Du replied that he recited the Lotus Sūtra. The king rose in reverence and snapped his fingers. He asked further what other sūtras he recited, and Du replied, 'The Vajracchedikā-prajñāpāramitā.' The king became doubly awed and respectful. He ordered a golden seat brought forth and offered it to Du to sit upon, requesting him to recite it. When one recitation was completed, the king said, 'This merit is inconceivable. The Dharma Master's lifespan is not yet exhausted, and bolstered by the power of the sūtra, it shall be extended by two cycles (twenty-four years).' Later it indeed turned out that he lived for twenty-four more years. He died during the Tianjia era of Emperor Wen of the Chen, at the age of over seventy.

6.29

Śramaṇa Shenghuan, whose family name is unknown, went forth from the household and lived in Zhicheng Temple in Jinling. Originally emaciated and sickly, lacking bodily strength, he sincerely repented beneath the temple's stūpa with the utmost earnestness and supplication, reciting the Lotus Sūtra without cessation. In a short time, his physical strength grew formidable. In front of the temple stūpa were two stone lions of immense weight. Huan suddenly placed both arms beneath the bellies of the lions, lifted them, and ran, traveling about ten li without feeling any fatigue at all. Emperor Gaozu of the Liang heard of this and was astonished; he thereupon ordered him laicized and attached him to Pei Sui's northern expedition, where he perished.

6.30

Śramaṇa Sengding was a man of unknown origin. He lived in Chanzhong Temple in Jiangyang and recited the Lotus Sūtra in its entirety. He was very fond of musical melodies, could not maintain strict discipline, and drifted into worldly vulgarities. Nevertheless, he constantly moved heavenly youths to serve him. Sometimes when he lay intoxicated, his Dharma robes would slip off his body and naturally fold themselves, while the blanket would be drawn up to neatly cover him. When his robes were soiled with mud and he had had no time to wash them, upon taking them up later, they were already fragrant and clean. At times the water jar would fill by itself, or the floor was always swept clean. With drunken eyes Ding took pleasure in spitting; once, upon sobering up from wine, he saw a heavenly youth before him, covered all over in spit. From then on he broke with his past ways and adhered to the cultivation of the precepts. Later it was not known where he ended his life.

6.31

Śramaṇa Zhideng was a man of unknown origin. From his youth he harboured virtue and morality. At the Dalin bodhimanda on Mount Kuang, he recited the Lotus Sūtra day and night without rest. After three years, in his thoughts he suddenly saw a silver hall in the air, directly above his head. After another three years had passed, the silver hall came slightly closer, hanging directly over the crown of his head. After a long time like this, the silver hall he beheld turned into a golden hall. Gradually drawing nearer, it eventually entered his room; whether his eyes were open or closed, it was always before his bed. After a long while, Deng tentatively thought to lighten his body and enter the hall; he then saw that he was already seated within it, feeling extremely joyful. When he generated the intention to leave, he immediately returned to his original bed. Having tested this several tens of times, his deep faith grew ever greater. Since Deng had accumulated practice over the years, his fame spread far and near; those seeking to take refuge and receive the precepts grew in devotion with each passing day. However, he indulged in his love for seclusion and tranquility, and detested worldly noise. Though they tried a hundred ways to invite him, none could induce him to come. Later, when the Prince of Jin'an was returning downriver from Yongzhou to Yangdu, he sent repeated letters of earnest invitation, with the caps and carriages of his emissaries facing one another along the road. The prince said, 'If the Dharma Master will not condescend to come, this disciple will stand waiting on tiptoe like a crane, refusing to sleep or eat.' Since the prince pleaded so bitterly, and monastics and laypeople from the entire city joined in earnest appeals to beseech him, Deng thereupon temporarily accommodated the wishes of all and went down to the city to respond to the summons. When he met the prince, the prince immediately performed the rites of a disciple. Next, the monastics and laypeople of the walled city begged to receive the precepts. Deng said, 'The daylight is noisy and chaotic, causing the mind to be scattered; let us set the time for the night.' Thereupon, the monastics and laypeople, thirsting in devotion, gathered in the temple at night. Deng then went out and sat in the dark in front of the courtyard, not permitting candles. Once the assembly had gathered, with palms joined in single-minded devotion, Deng began to explain the aspects of the precepts. When he reached the precept of taking refuge in the True Dharma, light emitted from his lips and illuminated the entire assembly. When the assembly saw the light, filled with mingled sorrow and joy, they vied to bow and prostrate; the clamor was so loud that the precepts could not be administered. Deng then closed his mouth and spoke no more, and the light ceased to shine. Deng said, 'You originally wished to receive the bodhisattva precepts, not to come merely to bow to a light. Why, seeing the light, do you vie to prostrate, abandoning the reception of the precepts? The precept text says: "The precept light emits from the mouth"; this merely confirms the mark of the precepts, it is not the precepts themselves. Just now, as I was about to confer the precepts, the assembly broke into clamor; before the Dharma of the precepts could arise, we should begin anew from the start.' The assembly listened in silence. He spoke again on the aspects of the precepts; when he reached the precept of taking refuge in the True Dharma, light once more emitted from his mouth. The assembly again rose to bow, and the commotion and confusion prevented the conferral of the precepts once more. Deng again restrained them, admonishing them to listen quietly, but the clamor grew even worse. The night passed until dawn; word spread through the city, and people vied to come and watch, so that the precepts could not be received. The next day, Deng returned to the mountain and saw the golden hall again. Thereupon he said to his fellow practitioners, 'Deng shall ascend into the hall today and will not return.' Thereupon, after several days, he passed away.

6.32

Śramaṇa Zhengze was a man of unknown origin. Having planted fragrant causes in past lives, he attained faith and awakening early. After shaving his hair, he immediately recited the Lotus Sūtra. He once spent a summer retreat living together with Dharma Master Su of Zhicheng Temple. At that time, Su was lecturing on the Lotus Sūtra for others; at night he needed to read, but his lamp went out. Intending to go outside to fetch fire, he heard Master Ze reciting the Lotus Sūtra in a very loud, resonant voice. In his mind he was somewhat annoyed, and wished to go over and speak to Ze. Opening the door and lifting the curtain to go out, he saw the entire temple filled with men and horses, clad in armor and holding halberds, some sitting and some standing, looking toward Ze's room. Su thereupon did not dare go out again, and retreated back to where he stayed. In a short while, as the recitation paused, he lifted the curtain once more, and still saw those same men and horses, standing in midair. This confirmed that they were heavenly deities who had come to listen. When he asked him about it the next day, Ze said, 'Last night while reciting the sūtra, I was unaware that my voice was loud; I was simply rejoicing in the swift flow of the recitation.' Su afterward frequently praised him to others, and those who heard grew in faith.

6.33

Yu Shen, courtesy name Yanbao, was a native of Xinye. His ancestors were grand masters of the Zhou; his sixth-generation ancestor, Xian, was Cavalier Attendant-in-ordinary and Marquis of Suichang County under the Jin. His grandfather Zuanzhi, courtesy name Daoji, was an adjutant to the Pacifier of the West. His father Shu, [known in the] Song as Daomao, was an adjutant to the Chancellor. In his youth, Shen diligently studied arts and literature, and as he grew up, he mastered them thoroughly. The apocrypha, astronomical prognostications, the classics and histories, calligraphy, board games, arithmetic, archery, mechanics, painting, and drawing—there was nothing he did not thoroughly master. He deeply loved springs and rocks, never forgetting them even in haste. He possessed an estate of ten mu, half of which consisted of hills and ponds. His disciples and townsfolk were mostly of the local commandery. Whenever there was a genuine levy, he would attend to it singly; he did not manage productive property, and his clothing and food were coarse and worn. He once met with a fire, but only brought out several hampers of books and sat beside the pond. When someone came because of the fire, he replied, "I was only afraid that the bamboo would be damaged." Shen was returning from his farmstead in Juzhong carrying one hundred and fifty hu of rice. Someone had entrusted thirty hu to his boat. Upon arriving at the provincial seat, that person said, "You have thirty hu, and I have one hundred and fifty hu." Shen remained silent for a long time without saying a single word; he let the man take what he wished and never spoke of it again. There was someone who suspected a good person among his neighbors of being a thief and subsequently pursued accusations and brought charges against him; [the accused] confessed to every matter. Shen pitied him, pawned books for twenty thousand cash, and ordered a disciple to pretend to be the thief's relative and ask to make compensation on his behalf. The man was released from guilt and came to thank Shen. Shen said, "I pity the innocent in the world; I never expected repayment or thanks from you." Throughout his life he never fraternized [with the powerful]. Liu Yun of Hedong, Wang Xiu of Langye, and Xiao Yingcao of Lanling all admired and esteemed him, wishing to associate with him, but Shen paid them no heed. He whistled and chanted amidst the wind and clouds, delving deeply into emptiness and existence, finding self-sufficiency in this. In the tenth year of the Putong era of the Liang, when the Prince of Xiangdong was in his fief, he appointed [Shen] as Adjutant in the Memorial Office, but [Shen] did not accept. Inside his residence he established a sanctuary, circumambulating, bowing in repentance, and never resting through the six periods [of the day and night]. He recited the Lotus Sūtra once day and night. After more than thirty years, over the course of several nights, there was invariably a man of the Way who called himself Master Yuan, whose bearing was extraordinary; he would listen to the recitation, offer praise, address Shen as "Master Viśiṣṭacāritra," give him incense, and depart. On the eleventh day of the third month of the fourth year of the Zhongdatong era, as he was lying down at midday, he suddenly awoke with a start and said, "Master Yuan has arrived again; I must not linger." At the end, he was free from pain and distress, his facial complexion did not change, and having finished speaking, he passed away at the age of seventy-eight. He relinquished his garden residence to become a monastery, which was named Ruoshangxing. He once considered the Diwang shiji excessively verbose, and so he recompiled the Di li in twenty fascicles, continued Guo Pu's Zhouyi xinlin in twenty fascicles, and composed the Jiangling ji in one fascicle.

6.34

Śramaṇa Baojue was the younger brother of Zhang Xiaoxiu. He left home and lived at Kuangshan Monastery, reciting the Lotus Sūtra with great fluency and ease, yet he could not properly restrain his body and speech. Prince Shaoling of the Liang resented him and secretly sent two men at night to kill Jue. At that time, Jue was resting in bed when he suddenly dreamed of four men coming before his bed; shaking Jue with their hands, they said, "Prince Shaoling has sent men to kill you! How can you sleep peacefully?" Jue was startled awake, immediately got up, and opened the rear door, while still hearing the sound of people entering from the front door. His heart became even more terrified. Going out behind the room, there was originally a pond whose water he had never waded into, so he did not know its depth. In a daze, he suddenly saw a boat with two men leaning on punting poles waiting for him. Jue then boarded the boat. As soon as he reached the other bank, he saw the two men sent by Prince Shaoling already at the pond's edge, but obstructed by the water, they could not cross. From then on, Jue mended his ways and devoted himself to reading and chanting, becoming exceedingly skilled at phrasing and cadence, serving as a model for others. The people of the time called him "the Master of Cadence of Mount Lu," and he was indeed so.

6.35

Śramaṇa Zhizhan was a native of Shanren in Qizhou, and was a disciple of Master Lang's great-grandson. In conduct, he was pure and honest, handling few affairs and speaking little, making benevolence and salvation his task. Whenever he wandered among birds and beasts, the flocks and herds were never disturbed. He lived at Xiancao Monastery in a deep gorge of Rentou Mountain. The monastery was founded by Guṇavarman of the Song. Reading and reciting the Lotus Sūtra was his constant occupation. On the day he was about to pass away, the śramaṇa Baozhi reported to Emperor Wu of the Liang, saying, "A man of Shanzhuang County in the north, who now resides at Xiancao Monastery and is a holy monk who has attained the fruit of srotāpanna, enters nirvāṇa today." When the monastics and laity of the capital of Yang heard Zhi's announcement, they all bowed toward him from afar. Thus, when Zhan died, he was tranquil and without any distress, calmly drawing his final breath, with each of his hands extending one finger. There was a monk from Western India who explained, "If one attains the second fruit, one extends two fingers; this proves that Zhan attained the first fruit." He was gathered and buried on Rentou Mountain, where a stūpa was built to house his remains; plastered with lime mortar, birds and beasts dared not desecrate it. It still exists today. Furthermore, there was a monk of Wuhou Monastery in Fanyang whose name has been lost, who constantly recited the Lotus Sūtra. When he first died, he was temporarily interred beneath a dike. Later, when they reburied him, his skeletal remains were entirely withered, yet only his tongue was undecayed. In Yongzhou there was another monk who also recited the Lotus Sūtra, living as a hermit on Mount Bailu; he moved a boy who constantly came to attend and provide for him. When he died, his corpse was placed beneath a cliff; the rest of his skeletal remains withered and rotted, but his tongue remained just as it was before.

6.36

In the fourth year of the Taiqing era of the Liang, the Prince of Xiangdong, who took the reign title Chengsheng, sent Grand Defender Wang Sengbian to subjugate Hou Jing, encamping at Nanling. Sengbian dispatched Feng Fahui to Jiangbei to supervise military provisions. Fahui died suddenly, but revived after five days. He recounted that he went to the dwelling of King Yama, where he saw a monk below the steps. The king first summoned the monk, and having him step forward, asked, "What practice did you cultivate in life?" He answered, "I recited the Lotus Sūtra." The king ordered his attendants to bring a high seat, which was exceedingly exquisite and wondrous. The monk ascended the seat and recited about four sheets [of text]. The king rose, came before the seat, bowed his head to the ground in homage three times, and dispatched attendants to escort him to be reborn in the heavenly realm.

6.37

Accounts in Praise of the Lotus Sūtra, Fascicle Six

Linked texts (1)

弘贊法華傳 — Classical Chinese