弘贊法華傳 8
English (machine translation) 8
- Language
- English
8.1
Compiled by the Śramaṇa Huixiang of Langu
8.2
Recitation and Upholding, Part 6, Section 3
8.3
Shi Huichao (with Shansi appended) of Wuzhen Temple on Mount Lantian, Tang
Wei Zhonggui, Chief of Mengyang, Tang
Li Shanlong, Officer of the Left Gate Guard, Tang
Shi Huixian of the State of Baekje, Tang
Shi Fazhi, a Recluse, Tang
Shi Yisu, an Eminent Recluse of Yongzhou, Tang
Shi Faxi, an Eminent Recluse of Mount Lishan, Tang
Shi Daoqiong of Qixuan Temple in Jinling, Tang
Shi Zhiyou of Baoyun Temple in Yongzhou, Tang
Shi Facheng (with Yang Nanji appended) of Wuzhen Temple on Mount Lantian, Tang
Shi Zhicong of Qixia Temple on Mount She, Tang
The Leprous Person Instructed by Chan Master Che of Jiangzhou, Tang
Shi Hexi (with Shi Daozheng appended) of Fushui Township, Southwest of the Capital, Tang
Shi Xuanzhen of Yongfu Temple in Tizhou, Tang
Shi Zhengze, an Eminent Recluse, Tang
Yin Mingguang of Danyang, Tang
Xie Zhizang of Lantian in Yongzhou, Tang
Shi Huijin, an Eminent Recluse of Mount Chen, Tang
Shi Daojin (with Hongcan appended) of Biancai Temple in the Western Capital, Tang
Daoist Master Shi of a Monastery in Yongzhou (with the Daughter of the Quan Family of Qinzhou appended), Tang
The Turkic Maidservant of Cui Yiqi, Left Rectifier of the Administration, Tang
Shi Wanxiang (with Daoyi of Yangzhou appended) of Xingshan Temple in the Western Capital, Tang
Shi Zhizang of Jingying Temple in the Western Capital, Tang
Shi Hongzhao (with Luxin appended), an Eminent Recluse of Yongzhou, Tang
The Nun of Hunshan County in Suzhou, Tang
8.4
There are further twenty-eight persons whose names are recorded below.
8.5
Shi Huichao, whose secular surname was Fan, was a native of Jianyuan in Danyang. In his youth he had broad capacity, was gentle, refined, bright, and discerning, and had the untrammeled aspiration to transcend the worldly dust. Thereupon he thoroughly investigated the secret treasuries to fulfill his vow. He took reciting the Lotus Sūtra as his constant practice. At that time, Chan Master Huisi of Mount Dasu in Guangzhou had awakened to the wondrous meaning of the One Vehicle and illuminated the profound purport of the three contemplations. Hearing of this, Huichao, together with Zhizhe of Tiantai and Huiming of Xiancheng, formed wholesome connections and visited him for several years. The Chan master would often say to the assembly: "Venerable Chao is a man who has attained forbearance." Dharma Master Jingye of Kuaiji, settling in Langu, admired Huichao's virtue and personally invited him to live together in seclusion for eight years, constantly diligent in the six perfections. Furthermore, when the laws were harsh and śramaṇas were prohibited and suppressed, Huichao concealed himself in a brick kiln for thirty-six years. Later, when the troubles cleared, he shook his robes and prepared to leave. He told the owner of the kiln: "I have recited the Lotus Sūtra here over a thousand times. You may sweep, sprinkle, and make offerings here; do not use it again." The man did not believe him and still proceeded as before to fire bricks; the bricks then turned into the shapes of lotus flowers, covering the four walls all around. Those near and far who saw them all gasped in wonder. Once, when he was reciting the sūtra in a temple, a fierce beast came to listen to Huichao's recitation and also to receive the precepts from him. He stroked it with his hand, much like a domestic dog, and said: "Danapati, go in peace." It then turned and went back as instructed. His spiritual resonance reached the unseen and seen worlds, difficult to record in full. Later, when he fell ill and lay in bed, his disciples wept and knelt to ask after him. He answered: "This is normal for me. I do not rejoice in long life, nor do I grieve at dying in the evening." He then sat facing west, said: "Emptiness of ultimate truth, pure contemplation of wisdom," and suddenly passed away. He was seventy-seven years old, on the sixth day of the twelfth month of the fifth year of the Wude era. From the age of nine, when Huichao entered the path, he recited the Lotus Sūtra for more than fifty years, totaling nearly twenty thousand times.
8.6
There was a disciple named Shansi, who also recited the Lotus Sūtra more than ten thousand times. On the day of his death, banners, flowers, and music filled the sky with sound. All the monastics in the temple saw and heard it. He also saw a flower platform come to welcome him; Shansi then stood upright with hands clasped, folded his palms, and transformed. Onlookers from near and far were like a wall. He did not permit his burial, giving his body to the flying and running beasts.
8.7
The pure-faith layman Wei Zhonggui was a native of Linqiong. By nature filial and fraternal, he was respected by his village. At the age of seventeen, his outstanding character was especially distinguished, and he served as Chief of Mengyang. His father, Lian, had repeatedly returned in old age from Ziyang Commandery. During the Wude era, he fell ill; Zhonggui did not remove his cap and belt, diligently caring for him with filial devotion. When his father died, he sent away his wives and concubines and built a hut by the grave. He especially believed in the Buddhist teachings and recited the Lotus Sūtra: by day he carried earth to build the mound, and by night he devoted himself to reciting this scripture, with diligent sincerity unflagging throughout the passing years. Frequently, a fierce beast would come before the hut at night, crouching to listen to the sūtra without leaving for a long time. Zhonggui held right mindfulness and thought: "I do not wish for the fierce beast to press so close." The beast immediately stood up and left. The next morning, he saw seventy-three stalks of lingzhi mushrooms growing around the grave. In front of the mound, they stood in orderly rows as if planted by human hands, all with vermilion stems and purple caps, the caps measuring two inches in diameter and possessing an extraordinary glow. The neighbors reported this to the prefecture and county. At that time, Xin Junchang was the prefectural governor and Shen Yu was the vice governor; they went together to the grave to inspect it. Suddenly, a bird like a duck, holding two fish in its beak, each about a foot long, flew and landed in front of Junchang, set the fish on the ground, and departed. Junchang and the others sighed in deepest admiration, picked the lingzhi mushrooms, sealed them, and submitted a memorial requesting imperial commendation. Afterwards, it is not known how he ended his days.
8.8
The faithful layman Li Shanlong was a native of Fengyi. During the Wude era (618–626), he served as Commandant of the Left Gate Guard. He suddenly died, yet the area over his heart remained warm, about the size of a palm. His family could not bear to place him in the coffin, and after seven days he revived. He recounted of himself: When he died, he was arrested by nether officials and brought to a bureaucratic office hall that was exceedingly grand, with a spacious courtyard. Within the courtyard were several thousand prisoners, some in cangues and chains, others in fetters, all standing in the court. The officers led Shanlong to the hall, where he saw a high official seated on a high couch, attended like a king. Shanlong asked an officer, 'What official is this?' The officer replied, 'It is the King.' When Shanlong reached the foot of the steps, the King asked, 'What meritorious deeds did you perform during your life?' Shanlong replied, 'Whenever my villagers held vegetarian fasts and lectures, I constantly donated goods to join with them.' The King asked, 'What good deeds did you yourself perform?' Shanlong said, 'I recited two fascicles of the Lotus Sūtra.' The King said, 'Very good! You may ascend the steps.' Having ascended into the hall, in the northeast corner there was a high seat resembling a lecture throne. The King pointed to the seat and said to Shanlong, 'You may ascend this seat and recite the sūtra.' Shanlong obeyed the order and went to the side of the seat. The King immediately stood up and said, 'I invite the Dharma Master to take the seat.' After Shanlong took the seat, the King turned to face him and sat down. Shanlong recited: 'The Saddharmapuṇḍarīka Sūtra, Introductory Chapter, Number One.' The King said, 'I invite the Dharma Master to stop.' Shanlong immediately stopped and came down from the seat, standing again below the steps. Looking back, all the prisoners in the courtyard were gone; not one remained. The King said to Shanlong, 'The merit of your sūtra recitation was not only for your own benefit, but caused all the prisoners in the courtyard to gain release upon hearing the sūtra. How could it not be good! I now release you to return.' Shanlong bowed and took his leave. After walking several tens of paces, he saw three men approaching, who said to Shanlong, 'The King has released you to return; can you not give us some small gift?' Before Shanlong could speak, the officer said to Shanlong, 'The King released you not through their doing. However, these three men were the emissaries who previously arrested you.' Terrified, Shanlong apologized to the three men, saying, 'In my ignorance I did not recognize you, gentlemen. Please allow me to prepare goods upon reaching home; but I do not know where to deliver them.' The three men said, 'Deliver them at the water's edge.' Shanlong consented. Taking leave of the officer, he returned home and saw his family weeping and preparing funerary goods. Shanlong entered and went beside the corpse, whereupon he came back to life. Later, he cut paper money and cloth, and together with wine and food, delivered them to the water's edge. Suddenly he saw the three men arrive to thank him, expressing their gratitude, and as soon as they finished speaking, they abruptly vanished.
8.9
Śramaṇa Huixian was a native of Baekje. He went forth from home when young, devoted and earnest in mind, making the recitation of the Lotus Sūtra his practice. When he prayed for blessings and made vows, most were fulfilled. Hearing lectures on the Three Treatises, he went to listen to and receive the teaching; once it touched his mind, his cultivation flourished all the more. At first he dwelt at Xiude Temple in the northern part of his homeland; whenever there was an assembly he would lecture, and when there was none he would recite in solitude. Hearing of his reputation from far and wide, people flocked to the mountain in noisy throngs. He then moved south to Dana Mountain, which was exceedingly deep and perilous, with layered crags steep and solid; even if someone wished to visit, the climb was arduous and dangerous. Xian sat quietly therein, pursuing his practice as before, and eventually passed away there. His fellow students placed his corpse in a rock cave. Tigers devoured his body and bones entirely, leaving only his cranium and tongue. After three full weeks, his tongue became even redder, softer and more supple than usual. Only after that did it turn purple and hard as stone. Monastics and laypeople marveled at it and revered it, sealing it inside a stone stūpa. He was then fifty-eight years old, in the first year of the Zhenguan era (627).
8.10
Śramaṇa Fazhi was a native of Xuancheng. He went forth from home at an early age; his observance of the precepts was rigorous and ascetic, and he did not meddle in worldly affairs. Dwelling in seclusion in mountain forests, he pursued his aspirations in purity, reciting the complete Lotus Sūtra without ever neglecting or abandoning it. Moreover, his voice was clear and penetrating, with distinct tones and phrases; whenever he chanted and recited, people all took delight in hearing it. The people of the time called him 'Lotus Zhi.' At the beginning of the Zhenguan era, he resided at Upper Dinglin Temple on Mount Jiang. One night, while reciting to the Stūpa Chapter, there was dark rain and wind, accompanied by great peals of thunder. The Master recited and chanted without ceasing. The monks from various quarters all came out to watch the thunder and rain; whenever lightning flashed across the sky, they saw a jeweled stūpa suspended in the air, with a great multitude respectfully circumambulating it. The temple monks were astonished and gazed upon it together. Only when the clouds and rain cleared did it cease to appear. The multitude praised him together, knowing this was brought about by the resonance of the sūtra keeper.
8.11
Śramaṇa Yisu—it is unknown who he was. At the founding of the Tang dynasty, he traveled to the household of Yang Lu in Meiquan Township, south of Liquan County in Upper Yong Prefecture, where he was continuously provided with offerings. Pure, frugal, and having few desires, he made the recitation of the Lotus Sūtra his sole practice, day and night without interruption, reaching several thousand recitations. At the beginning of the Zhenguan era, falling ill and nearing his end, he left instructions for his friend Huilang, saying: 'Lately, through reciting the sūtra, I have hoped for a spiritual miracle to give rise to faith and devotion in the ignorant worldly folk. After my death, do not expose my remains, but bury them for ten years; then you may dig them up. If the tongue root has rotted, you will know I had no true attainment in upholding the sūtra; if it still remains, inform the monastics and laypeople to build a stūpa to display the spiritual resonance.' Having spoken, he died, and was buried accordingly. In the eleventh year of the Zhenguan era (637), Lang and various acquaintances went to the tomb and excavated it: the flesh of his body had completely decayed, but his tongue alone was uncorrupted. The men and women of the entire county looked up to him with veneration, and the ranks of those who recited and upheld the sūtra doubled the usual number. They placed his tongue in a reliquary box and built a brick stūpa for it on the southern bank of Gan Valley, north of Yanglu Village. Those who knew of it held it in sacred reverence, their faith and devotion growing ever deeper.
8.12
Śramaṇa Faxi, secular surname Li, was a native of Xiangyang. He went forth from home at the age of seven and served Chan Master Hao as his guide. There were more than forty monks at the Qingxishan Temple in Jingzhou; Xi, as a śrāmaṇera, personally waited upon and served them. By day he cooked and gathered firewood, and by night he recited and practiced the scriptures. Living in the mountains without torches, he burned firewood to get light; each evening he set himself the task of mastering and reciting one sheet of paper. Continuing thus for a long period, whatever he turned his attention to became smooth and fluent. Although he studied the various classes of sūtras, he consistently took the Lotus Sūtra as the primary focus. He often used the intervals of eating and resting to recite a fascicle, while otherwise devoting himself exclusively to the practice of dhyāna with mindfulness foremost; whenever drowsiness arose, he immediately refreshed what he had learned. Furthermore, because Master Hao had passed away, he wished to grant unseen assistance to his departed spirit, vowing to recite the Lotus Sūtra a thousand times. Thereupon he ceased residing in his old room, merely circumambulating the temple stūpa, walking and sitting in both postures, vowing to fulfill his original resolve. Having completed eight hundred recitations, striving diligently morning and night with mind focused and undistracted, he felt increasingly robust and vigorous. A monk of the same temple saw a white ox drawing a jeweled carriage into Xi's room; following it to look, there was no trace of it whatsoever, and only then was it known that this hidden spiritual resonance was in accord with the teachings. In the fourth year of the Wude era (621), Xiao Yu summoned him to reside at Jinliang Temple. Later he retired to Lifu, maintaining humility and forbearance, keeping the rescue of others in mind. Whenever anyone was sick or suffering, whether visitors or old acquaintances, he gave provisions to all and inquired after them, personally attending to their medical care. Even when it came to feces, urine, pus, and vomit, he would approach and tend to them, never regarding them as defiled or base, his heart all the more joyous, taking this as his regular practice. In the spring of the sixth year of the Zhenguan era (632), he first contracted a slight illness. Knowing he would not last long, he was urged to take medicine, but ultimately made no progress. On the twelfth day of the tenth month, he told his disciples: 'Impermanence has arrived. Do not make noise or disturbance; remain silent in quiet contemplation to guide my departing consciousness. Do not let strangers enter the room.' From time to time he called out, 'The three realms are empty space; they are only one mind.' The assembly suddenly heard north of the forest the sound of music and vibrating carriages, and informed him of it. Xi said, 'I cast away worldly retributions long ago; why should I be reborn into a place of pleasant rebirth? It is still an entanglement.' He then entered samādhi again. In a short while the sounds ceased, and a fragrant scent filled the air. When the fifth watch began, he passed away sitting upright, at the age of sixty-one. His countenance remained fresh and clean, as if constantly in samādhi.
8.13
Śramaṇa Daoqiong, secular surname Zhang, was of unknown origin. During the sixth and seventh years of the Zhenguan era (632–633), he resided at Qixuan Temple in Jinling. He had no other practice, reciting only the complete Lotus Sūtra; his voice was clear and refined, and people took delight in hearing it. He shared a room with a śramaṇa whose style name was Famin. During the latter part of the night, Qiong sat upright reciting the sūtra. Min lay naked on the couch beside him; his body was very robust and strong, and he had never had any ailments. Suddenly, he fell from the couch to the floor, beaten and struck as if by the strength of human hands with rods and clubs, pleading for mercy and begging for grace, repeatedly doing so. When Daoqiong first saw this, he was panic-stricken and cried out loudly; the whole temple ran in alarm, thinking it was a tiger. In a moment, seeing Qiong report the situation, they began watching over Min together; the beatings and strikes had still not ceased. After a day, he gradually became calm, yet lost his original mind. When asked about the reason, he answered that he saw spirits and ghosts reprimanding him angrily for lying exposed on his back in disrespect toward the scripture, and so forth.
8.14
Śramaṇa Zhiyou was a native of Jiangzhou; it is not known from what clan he came. From childhood he was solemn and reverent, dwelling uprightly without mingling with worldly folk. Leaving the secular world at an early age, he had an elegant love for this scripture, reciting and upholding it day and night, virtually without a wasted day. When the Chen dynasty entered the Pass, he dwelt at Baoyun Temple in Huayuan County. Although he had moved from the south to the north, this practice never diminished. Whenever he recited the sūtra, he would hold an incense burner with closed eyes, the incense smoke never ceasing. Over forty-two years in total, his recitations approached fifty thousand times. The wash basin he used was always overflowing. In the eighth year of the Zhenguan era (634), he died sitting without illness at the temple where he resided, at the age of seventy-two. On the day he was about to die, heavenly music came to welcome him, echoing abundantly for a long time in the air outside his room. There was also a fragrant scent like a cloud that filled the courtyard and buildings; people inside could not see one another, and only after a long while did it disperse. His disciple Dezang, together with over a thousand local gentry and commoners, moved his coffin to Mount Anju in the southeast and sat his corpse beneath a tree. When they went to look the next morning, no one knew where it was.
8.15
Śramaṇa Facheng, whose secular surname was Fan, was a man of Wannian in Yongzhou. Having gone forth from home in his boyhood, he served the wonder-working monk Senghe as his disciple. Senghe had extraordinary discernment, recognized his capacity for renown, and sent him to Chan Master Xiang at Chanlin Monastery to follow and uphold the study of meditation (dhyāna). Before a few years had passed, he reached its inner sanctum. Later he met Venerable Chao and lived in seclusion in Langu, opening his heart to request instruction and receiving it receptively without slackening. Although his insightful understanding was widely versed, he took reciting the Lotus Sūtra as his main practice. Once, his mental energy exhausted, he was on the verge of abandoning his upholding [of the text], whereupon he performed the Guanyin circumambulation practice to pray for unseen aid. When three seven-day periods were fulfilled, in front of the Buddha [image] he suddenly saw a giant man dressed in white robes holding a dose of medicine, which he handed to him and had him consume. From then on, his mental energy doubled from ordinary levels, and he read and recited without stopping. During each summer [retreat], he completed five hundred rounds; on the six fast days, he completed seven rounds. Even if he wished to exceed these numbers, he did not find it tiresome. By a rough count of ten years, it approached more than ten thousand rounds. He repeatedly heard music playing in the sky, sounding sonorously like bells and chimes; only when he finished reciting the sūtra round would the sounds cease. Once, a layman from a lower village who constantly made offerings to Facheng suddenly met with grave illness in his household, such that more than ten members, both old and young, were in critical condition. Hard pressed by worry, the man threw himself upon Cheng, begging for deliverance. Cheng then led him to the two painted spirits inside the Lotus Hall, pointed to them, and said, "This donor has genuine faith, yet his family suffers from affliction. You may accompany him and remove the illness for them." The man returned home, and the sick all saw the two spirits comforting them with their hands and shields; they recovered immediately. Once a villain wished to harm Cheng secretly; going to his dwelling at night, he saw blazing fire gleaming brightly within the gate, whereupon he fled in shame and repentance. At the end of the summer retreat in the fourteenth year of Zhenguan, because he suddenly fell ill, he knew he was about to pass away and made a vow to be reborn in Tuṣita. After bathing, he ordered frugal arrangements. Toward the end of the month, he spoke to the sky, "If you wish to come, enter directly; what need is there for string music and song?" Looking at his attendants, he said, "A boy has come to welcome me and is now outside the gate. I am about to depart. Keep strictly to the Tathāgata's pure precepts; strive earnestly and do not have regrets later." When he finished speaking, rays of light shone from his mouth, illuminating the room, and an extraordinary fragrance was perceived wafting in. The assembly saw him sitting upright and dignified, unaware that he had already passed away. His age was seventy-eight; it was the seventh month of the fourteenth year of Zhenguan [640 CE].
8.16
There was a layman named Yang Nanji, a fellow county man. From youth he was resolutely upright and did not mingle in worldly socializing. Approaching the age of fifty (knowing the Mandate of Heaven), he first sought the marvelous scripture. Hearing that Facheng possessed the Way, he served him as a master. Cheng then transmitted the Lotus Sūtra to him, and within a few months, he achieved complete fluency. Striving with diligence to study and practice, he forgot fatigue day and night; although he was involved in numerous affairs, his voice did not stop. Later, he died suddenly without any illness. After his death he was cremated, but his skull and tongue alone remained intact. Cheng collected them, stored them in a stone casket, placed it in the Lotus Hall, and made periodic offerings. He repeatedly heard the sound of recitation from inside the casket, vibrating the stone casket with words and phrases completely clear. Those who heard it felt awe and respect, knowing the power of receiving and upholding [the sūtra].
8.17
Śramaṇa Zhicong's origins are unknown. He always recited the Lotus Sūtra while also listening to the Three Treatises. After the pacification of the Chen dynasty, he crossed the Yangtze River and lived at Anle Monastery in Yangzhou. After the fall of the Daye reign era, with no way to return home, he concealed himself among the river reeds and recited the Lotus Sūtra, which moved four tigers to encircle him without harming him. Cong went without food for more than ten days, feeling neither hunger nor thirst from the start. He said to the tigers, "My life is at its end; you should eat me." The tigers suddenly spoke in human words, "Since heaven and earth were established, there has never been such a principle." Shortly thereafter, an old man about eighty years of age appeared, carrying a boat under his arm, and approached Cong, saying, "Master, if you wish to cross the river and live at Qixia, you may board the boat immediately." The four tigers wept tears simultaneously. Cong said to the old man, "Rescuing those in danger and delivering those from distress is meant for today; please receive the four tigers as well." Thereupon they crossed smoothly to the southern bank, whereupon the boat and the old man disappeared without a trace. Leading the four tigers, Cong arrived west of the Śarīra Stūpa at Qixia, where he practiced walking meditation and seated meditation, vowing never to lie down to sleep. His eighty disciples did not leave the monastery grounds. Whenever an unlucky event arose, one tiger would enter the monastery and roar loudly to inform the assembly, who were thereby alerted and awakened. On the eighth day of the fourth month in the twenty-third year of Zhenguan [649 CE], after finishing his morning meal, he went to Xinghuang Monastery of the Zhiguan tradition to pay homage to the great master's image, returned to his room, and died peacefully while seated. An extraordinary fragrance permeated the place. In the city of Danyang, more than three thousand monastics and laypeople who had received the precepts rushed up the mountain, their mourning echoing through the forests and wilderness. At that time, his age was ninety-nine.
8.18
Śramaṇa Sengche's origins are unknown. He lived at Xianquan Monastery on Mount Nangu in Jiangzhou. Once while traveling, he encountered a leper. Che led him into the mountains, dug a cave for him, supplied him with food, and had him recite the Lotus Sūtra. The leper was illiterate and, moreover, obstinate and crude, yet Che taught him sentence by sentence without ever tiring. When he had recited nearly half the scripture, he dreamed of someone instructing him, and thereafter he grew somewhat sharper, mastering five or six fascicles, while his sores gradually showed signs of healing. Once the entire work was completed, his eyebrows and hair were fully restored and his skin color returned to normal. Thus the scripture says that it is an "excellent medicine for illnesses"—this is truly verified.
8.19
The layman Shi Hexi lived in Fenggu Village southwest of the capital. From youth he harbored good thoughts, constantly recited the Lotus Sūtra, practiced the peaceful practices, and kept compassion in mind. He did not ride animals, keeping an attitude of seeing things as empty and illusory. He was appointed as a senior clerk (lingshi) and traveled back and forth between the capital ministries. Because of his continuous recitation, he feared meeting acquaintances on the road and wasting his recitation on worldly pleasantries about the weather; thus he always traveled along small paths, lowering his voice and keeping a joyful expression, maintaining continuous mindfulness. When he died, an extraordinary and rare fragrance filled the lanes of the village. Ten years later, when his wife exhumed him for reburial, only his tongue was fresh and fine, while the rest was completely decayed. It was then marked out specially. Moreover, Śramaṇa Daozheng was a monk of Baima Monastery in Jinling. He also recited the Lotus Sūtra. After his death, when his body was cremated, a tongue was found amidst the ashes, completely intact. Monastics and laypeople all praised it.
8.20
Śramaṇa Xuanzhen, whose secular surname was Ping, was originally a man of Shouchun. He went forth from home at an early age, traveled to the region of Yangzhou, and lived at Yongfu Monastery. He recited the complete Lotus Sūtra without ever slacking or pausing. Once on an autumn moonlit night, while upholding and reciting this scripture and having reached halfway through the seventh fascicle, a monk in an adjacent room suddenly got up to go to the privy. He saw the form of a giant man in the courtyard. Turning his head to look in all four directions, he saw a spirit standing firmly in the sky. This monk stood still, gazing up in reverence, without moving another step. After a long while, when the text of the scripture came to an end, the spirit suddenly disappeared. From then on, that monk learned to recite and uphold it, never slacking for the rest of his life.
8.21
Śramaṇa Zhengze, whose secular surname was Zhang, went forth from home in his youth. He did not touch meat or rich foods, and for over fifty years, his conduct in the precepts was without flaw. He recited the complete Lotus Sūtra, fluent in words and phrases, reciting and chanting day and night without it ever leaving his lips. People of the time called him Ze of the Lotus. The household of Chu Yun revered and had faith in him, and built a separate compound within their residence with a Buddha hall and monastic quarters. Whenever Ze went out of the city on collective business, he stayed in their residence. Suddenly he fell gravely ill and ultimately passed away in the Chu residence. After his death, his body was carried back to his monastery. After Ze departed, an extraordinary fragrance was scented billowing in the bedroom where he had lay, ceasing only after seven days. When Ze was first in critical condition, for two days his breath barely continued; only at the grave did he revive, whereupon he said to his disciples, "I went to a place and saw grand and magnificent palaces adorned with the seven treasures, jeweled trees, and golden ponds, exceedingly wondrous and incomparable to anything in the secular world. I also saw countless holy monks, experiencing joy beyond words." After two nights he passed away, at an age of over seventy.
8.22
The layman Yin Mingguang was a man of Xiaozou Village in Danyang. In his youth he had once gone forth from home, and having no other practice, he recited the complete Lotus Sūtra. Later he returned to lay life, took a wife, and had children. Engaging in household agriculture, he was sometimes conscripted into government labor and sometimes worked hard at home. His livelihood was extremely poor, unable to sustain food and clothing, yet his mouth constantly recited the scripture without pausing even for a moment. Except for sleeping, eating, and attending to official or private affairs, it never left his lips. Later, in the middle of the night, he suddenly heard someone in the sky calling, "Yin Mingguang! Yin Mingguang!" very clearly. Guang arose and answered. The person in the sky spoke again, "Arise! I will give you gold and treasure. The treasure is at the eastern end of the field south of the village, beneath a large Chinese goldthread tree. You may go and take it." Mingguang rejoiced, immediately arose, called his son, took fire, a hoe, and a mattock, and went together to the field. Seeing his father going, the son was still skeptical and resentful, saying, "How could one suddenly take gold in the middle of the night? The old man has gone mad." The father stubbornly went on. Arriving under the tree, they dug a pit but saw no gold at all. The son rebuked the father again. In a short while, they heard a voice in the sky saying, "You may move a bit closer!" Following the instruction, they dug and indeed obtained it. Consequently, his livelihood expanded, and he was no longer distressed by poverty and cold. The villagers found it strange that his spending was extraordinary and suspected other causes; Guang then recounted the matter in full to the village elders, and recited and practiced with even greater diligence.
8.23
The layman Xie Zhizang was a man of Lantian in Yongzhou. Although living in a farming household, he constantly maintained the five precepts. Once, coming briefly to the county seat due to circumstance, he saw a monk lecturing on the Lotus Sūtra in a monastery; when the lecture reached the sixth fascicle on the merits of upholding the scripture with the eye, ear, nose, tongue, body, and mind, he immediately resolved his mind, returned home, and recited and upheld the single sixth fascicle, never resting except for personal affairs. He wished in his heart to advance to the remaining fascicles, but living far in the rural fields, there was no one to instruct him. At first he wanted to leave home to seek a teacher, but his livelihood would be abandoned; day and night he contemplated meeting an enlightened teacher. After several years, he suddenly saw a Brahmin monk knock on his door, saying to Zang, "Do you have food? Give me a vegetarian meal." Zhizang rejoiced, and according to what his household had, he prepared vegetables and rice, offering it in accordance with Dharma. After the monk finished eating, he said to Zhizang, "If you wish to receive the Lotus Sūtra, bring the text." Zhizang rejoiced, finding his wish thoroughly fulfilled, and received the scripture from him; once he heard and received it, he never forgot it. When the transmission of the scripture was complete, the monk suddenly vanished. Zhizang felt deeply sorrowful, regretting that he had not recognized the spiritual being. After the master left, an extraordinary fragrance was scented for several days without ceasing.
8.24
Śramaṇa Huijin, whose secular surname was Qian, was of unknown origin. Having gone forth from home in his boyhood, he cultivated meditative discipline with diligence. Mount Kuang and Mount Lu were places he often roamed, yet he constantly recited the Lotus Sūtra without stopping. From dusk to dawn, except for sleeping and eating, he never rested. When reciting, he would clean and sweep several paces around, pick seasonal flowers to decorate the area, hang banners, burn incense, and set up a separate seat five or six feet in the center. Then, putting on newly cleaned robes, he bowed to the Buddhas of the ten directions, sat upright with palms joined, and only then recited. When he completed ten thousand rounds, he dimly saw, as if through clouds and mist, the thrice-transformed jeweled thrones and jeweled trees of the eight directions, and Buddhas and bodhisattvas hazily before his eyes. Upon reaching fifteen thousand rounds, he saw them clearly and completely. Later, his end was unknown.
8.25
Shi Daojin, whose clan is unknown, was a native of Jingzhou. He was diligent and rigorous in his vinaya practice, and chanted this scripture. Clothed in plain cloth and eating only one meal [a day], his capacity nearly surpassed ordinary men. Later he traveled to the capital region (Guanfu), looking up to Vinaya Master Daoxuan as his guide, inquiring about the essentials for liberation, probing the profound to the utmost, second only to the past worthies. Later, while widely seeking the wondrous crossing, he stayed at Biancai Monastery. Suddenly his body collapsed and his breathing grew faint. After several days, he saw himself being arrested by nether officials and brought before the king [of the underworld]. The king said, 'Master, you chant the Lotus Sūtra and your monastic discipline is pure; you ought to be born in the fourth heaven, in the assembly of the Compassionate Honoured One (Maitreya). I, your disciple, possess a sinful and evil body, and fear I would not meet you again. Therefore, I wished to see you, Master, hoping you might deign to save me.' Daojin thereupon revived briefly, recounted everything in full to the monks, and passed away as soon as he finished speaking. Furthermore, Shi Hongcan also chanted the Lotus Sūtra; mountain deities and monastery spirits repeatedly came and went to pay homage to him (and so forth).
8.26
Shi Chong was a native of the southern suburbs of Chang'an. In his youth, he belonged to Daoism, having joined the Yellow Turbans early on, and resided at Xuandu Abbey. Later, he suddenly gave rise to the resolve to recite the Lotus Sūtra, constantly chanting it once each day. Privately, he erected a Buddha image and performed repentance rituals during the six periods of the day. He was frequently envied by the Daoists. Because of this, he returned to lay life and chanted even more assiduously. Later, he suddenly contracted an illness and died abruptly. It was the height of summer, yet there was no decay whatsoever; only a fragrant scent was smelled. His relatives reverently placed his body in a niche-shrine and interred it nearby. From time to time, wondrous fragrances were frequently smelled. After more than a year had passed, his flesh and muscles were completely gone, yet the form and colour of his tongue were no different from an ordinary living person. Some people doubted and were astonished by this, but when burned with fire it did not change, and when struck with an axe it suffered no damage. Near and far, those who saw and heard of it increased their faith a hundredfold.
8.27
A woman of the Quan clan in Qinzhou constantly chanted the Lotus Sūtra. More than ten years after she died, her family was about to rebury her. They saw that her bones and flesh had dissolved and vanished almost completely, yet only her tongue remained as if alive.
8.28
Cui Yiqi, the Left Director of the Secretariat (Zuo Suji), had a Turkic (Tujue) maidservant who was originally illiterate. During the Linde era (664–665), she fell ill and died. After a night, she saw an Indian monk. The Turkic maidservant begged for mercy. The monk tapped her crown with his monk's staff and taught her to recite the complete Lotus Sūtra, uttering it in Sanskrit sounds. By dawn she revived and recounted the matter herself. Her family did not believe her and informed Yiqi. Yiqi tested her, and the maidservant recited the sūtra fluently like flowing water. He immediately invited an Indian monk from the Western Regions to come and listen to the sūtra recited by the maidservant. From beginning to end, the pronunciation was correct and accurate, without omitting a single word. At the time, this was reported to the throne. The Emperor said, 'If the nether paths are like this, how could one not believe?' At that time, none among the court officials did not know of it.
8.29
Shi Wanxiang, whose secular surname was Du, was a native of Wannian in Yongzhou. In his youth, he severed worldly attachments and took renowned virtues everywhere as his teachers. The pearl of his precepts was bright and clear, and his sea of learning was deep and vast. He chanted the Lotus Sūtra and also expounded its principles, lecturing on it more than ten times in all. He took merit and wisdom as his resources; gentle compassion resided in his nature, and he was skilled at teaching and guidance, adept in expedient means. Not long before, when the Buddha Hall of Xingshan [Monastery] was suddenly consumed by fire, Wanxiang contributed his efforts to rebuild it magnificently. Furthermore, on the north side of the hall, he had a complete copy of the Lotus Sūtra carved in stone, which was grand, beautiful, and widely acclaimed as extraordinary. He once chanted the sūtra beneath the eaves, and suddenly a white pheasant tamely submitted beside him. When he took it with his hand, it was not startled at all, and followed Wanxiang back and forth for more than ten days. Furthermore, upon a tree behind his room, he saw a gilt-bronze shrine image that arrived out of nowhere, with a pair of green birds standing in attendance on both sides. When Wanxiang retrieved the image, the birds suddenly flew away. At other times, charcoal embers in his brazier emerged naturally, or wondrous fragrances frequently wafted from between the mats behind his bed. Furthermore, sitting in quiet in the middle of the night, suddenly as if in a dream, he saw about a thousand bright stars in the northwestern sky. Watching them for a long time, they transformed into a jeweled stūpa, lofty, vast, and adorned, stretching boundlessly to sight. He also saw seven stars in the northeast, each exceeding several fathoms in size. Before he had finished gazing at them, he saw seven Buddhas emerge from the stars, their golden appearances upright and pure, shining brightly and brilliantly. Wanxiang had always vowed to see the seven Buddhas and the Prabhūtaratna Stūpa; in the dream, joy and sorrow mingled in his heart, and he bowed in homage and praise. In a short while, they abruptly vanished. What he recited totaled more than four thousand times. As his end approached, he bade his disciples Yasheng and others invoke the name of Samantabhadra Bodhisattva. Presently, he himself said, 'Samantabhadra Bodhisattva has come,' and lying on his right side, he passed away at Xingshan Monastery at the age of seventy-four.
8.30
Furthermore, the monk Daoyi of Qiling Monastery in Yangzhou constantly recited this scripture. Every time he reached the 'Appearance of the Jeweled Stūpa' chapter, snapping fingers sounded dozens of times in the air. From then on, his diligent recitation doubled beyond the ordinary.
8.31
Shi Zhicang, whose secular surname was Fei, was originally a native of Xiazhou. He left home in his youth and resided at Da Xingshan Monastery. Whenever he chanted the Lotus Sūtra, his voice and articulation were clear and penetrating, causing people to delight in listening. His chanting usually took a thousand repetitions as its benchmark. Once he suffered chest injuries and spat blood for several days. A monastery monk, Jimo, told Zhicang, 'It is said that for chest injuries, mixing urine with flour to make a gruel and taking it will bring recovery.' Zhicang said, 'I have vowed that within the thousand repetitions, I will not defile the sūtra with impure substances. Although this is medicine, it would ultimately go against my longstanding resolve.' Zhicang thereupon swept the courtyard, held the sūtra, placed it on a table, burned incense, circumambulated, and bowed in sincere prayer. That night, suddenly as if in a dream, he saw an Indian monk who fetched water for Zhicang, mixed flour to make gruel, and handed it to him to drink. Before Zhicang had drunk half of it, he suddenly woke up, whereupon his mental energy doubled beyond the ordinary, and he resumed his former practice. In the ninth year of Zhenguan (635), Dharma Master Shi, a monk from Xiazhou, heard Zhicang chant the scripture and offered three catties of clarified butter (sū) as an offering. Zhicang placed it in a vessel. On the first day, using a bronze spoon, he took a peach-sized amount from the center. The next day when he went to take more, he saw that the original spot was full again with congealed clarified butter, so he drank it again. From summer to autumn, he took from it daily as before. Zhicang secretly rejoiced in his heart, only then awakening to [the nature of] ghee (tīvrā/daḍhi-ghṛta). When the eighth month arrived, he shared this old clarified butter with fellow monks of the monastery; Chan Master Lingqingyin spoke of it as an echo [of the Dharma]. Furthermore, he frequently smelled wondrous fragrances and heard the sound of snapping fingers, and was repeatedly called by unseen spirits to rise. In total, what he chanted exceeded ten thousand times. However, because his foot of precepts was slightly deficient, he did not attain deep awakening; those who knew of it lamented this. At the age of eighty-eight, he passed away at Jingying Monastery on the twenty-third day of the eleventh month in the third year of Yifeng (678).
8.32
Shi Hongzhao, whose secular surname was Shang and whose family served as officials in Yongzhou, was a native of Gaoling County. His grandfather and father had both inherited fragrant reputations through the generations and held modest official posts. His mother, of the Zhang clan, belonged to an illustrious lineage of officials and harboured an especially deep faith. When Zhao was a child, his appearance was extraordinary and he was naturally a refined vessel. His mouth did not eat pungent or defiled foods, and his eyes did not linger on toys or amusements. Regarding home life as dust and chaff, he loved transcending the secular. At the age of twenty, he went to Vinaya Master Cheng and Chan Master Ji, and shaved his head. The learning and practice of the two virtuous ones were renowned in the capital; the leaders silently recognized his fine talent and gladly consented. Thereupon, he recited the Lotus Sūtra, memorizing it within a few months. His disposition prized seclusion and simplicity, disliking noise and vexation. Thereafter, he chose a dwelling in Zhongnan Mountain, at the Bishi Fort in Shegu. Leaning against crags and pillowing on stones, he vowed to chant it a thousand times. Soon his upright nature was as bright as frost, and the wondrous melody flowed like wind; he repeatedly moved nether deities to come secretly to shield and protect him. Whenever official or private hardships bound monastics or laity, tigers would roar, serving as a regular sign. Furthermore, heavy snow suddenly fell, and with only about a sheng of flour, he ate from it for more than twenty days without exhausting it. Yet because he had resided in this place for long, those who heard and saw him became numerous, and offerings grew dense and frequent, harming his skin and marrow. Thus, together with his friend Luxin, he moved to Hanshan in the southwest of Hu County to cultivate his former practice further. The road was extremely perilous and rugged, covering a journey of more than a hundred li. Moreover, it coincided with a poor harvest during the Xianheng era (670–674), and having had no reserves to begin with, people would from time to time carry vegetarian food to deliver to them. When sought out later, their traces were unknown. At that time, the two virtuous ones and an upāsaka all tied grass huts, dwelling separately under the stars in self-contentment. Zhao suddenly saw a serpent a hundred feet long, with five-coloured patterns and a head over ten feet high, come straight to his hut and lower its body to listen attentively. At first, Zhao was terrified and trembling, not daring to look at it; closing his eyes, he recited clearly, his voice and words halting repeatedly. Gradually using principle to transform emotion, he gradually regained fluency. Thereupon, he gave rise to great compassion, made a deep and profound vow, pressed his palms together with flowing tears, and raised his voice to finish the entire text. In a short while the serpent withdrew, but from then on it came frequently without ceasing. Although Zhao somewhat knew it was harmless, he detested its fishy stench and feared its form. At first, he restrained it with a staff, and it left at once. Later, he told the upāsaka to drive it away; the upāsaka wound a rope around its neck, dragged it into the deep wilds, and tied it to a large tree. When night fell, Zhao, Xin, and the upāsaka dreamed of a woman who covered her tears, wept, came forward and said, 'I, your disciple, am the goddess of this mountain. By nature I delight in hearing the Dharma, but frequently with my defiled body I have troubled the assembly of the Dharma. Now having been driven away and tied up, I bid farewell to you, Master, to go far away, no longer able to hear the recitation of the Great Vehicle; for this I am full of regret.' Zhao and the others were each startled awake, and hurriedly questioned one another. Since their dreams were identical, they suspected it had died; taking torches, they went to look, and indeed found it had transpired as expected. The upāsaka wailed, threw himself on the ground, and sincerely confessed and repented. Beside its corpse, they chanted the sūtra together. Wishing also to host a vegetarian feast for a thousand monks, they obtained several cakes of silver beside the hut; going down the mountain for the feast, it was just sufficient. Once when traveling to a village, a poor woman of the Liu clan invited him to stay and receive offerings. Zhao took pity on her and stayed. Within seven days, she exhausted all her belongings. When Zhao wished to leave, the faithful woman earnestly retained him again. Having no further resources, she cut off her hair to provide vegetarian food. After another seven days, Zhao wished to leave again, but the poor woman wept bitterly and insisted on keeping him, so he stayed once more. The money from selling her hair was completely spent, and her anxiety pierced the night, not knowing where to find more. Suddenly she stroked her head with her hand and felt her hair had grown back as before. Leaping with surprise and joy, she immediately cut it again. After another seven days, it grew back as before. In total she cut it three times. Zhao, considering that his long stay had caused great vexation and expense, held his robes and bowl and was determined not to stay. The woman then bowed her head and fully explained, saying, 'Master, you have your own provisions.' Zhao and the others heard this and were choked with emotion, unable to speak, lamenting and reproaching their petty bodies for receiving such profound kindness. Before the Yongchun era (682–683), he went again to Susi Mountain in Tongzhou, practicing as usual. Suddenly, without illness, he passed away in his mountain hut. The fourfold assembly of Ganquan Monastery gathered firewood and burned him, but only his tongue did not burn, remaining red as before. At that time, the abbot of Qingshan Monastery in Hancheng County, perhaps because his conduct was rather worldly, did not believe this was so; together with the monks, scholars, and laity of the entire monastery—five hundred people—and several cartloads of firewood and charcoal, he burned it ten more times, yet its form and colour remained intact. Only then did they all submit in repentance. His tongue was placed in a fragrant box and circulated for veneration.
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- 弘贊法華傳 — Classical Chinese