法華傳記 6.26

6.26

釋清慧。梓州慧義寺清靈之弟子。從師至齊州靈巖寺北三總山中。多年而住。師去後清慧亦發願。為三惡道受苦眾。諷誦法華經。其詞云。一切眾生流轉父母。從冥入冥。互不知恩。願誦經力。早得離苦。永證解脫。遊諸佛國。即長安元年七月十五日。至于神龍元年正月。五年精誦。終不移志。未得感應。悲泣歎曰。大師清靈深心發願。為三途受苦眾生。受持金剛般若經。三七日中。速得感應。今吾五年。精誠無徵。恨非其人。議一大事因緣。失上乘微驗。面目流血。悲泣懺謝。神龍元年正月十五日隅中。忽然似夢。見一大城。縱廣可五六里許。莊嚴奇麗。寶幢幡懸列。於中有金床玉冠。右執白拂者。而坐自謂王者。又兩白銀空座。慧將入城。時天童子相從。王見慧及童子。從座而下甚恭敬。請坐金座。慧昇寶座。童子在銀座。王在地胡跪白言。阿師為三途受苦眾生。誦法華經。甚可佛意。但先師為三塗受苦眾生。誦金剛經。放却少多輕者。今無其人。是故經歷五年。受苦眾生。既墮集不論輕重。為師放却之。將與童子共詣。見受苦處。即童子從座而起。引慧手漸進見城郭。無有一人。自問。何無人耶。答依師誦願。悉生天上。中有一人受苦者見不。此謗阿師願。優婆塞姚通是也。慧曰。謗者尚得不退。豈留不生天。即應聲不見。便還王所陳其事。覺悟自說此因緣。誦經功德。自他俱救如斯而已。

Śramaṇa Qinghui was a disciple of Qingling of Huiyi Monastery in Zizhou. Following his master, he went to Mount Sanzong, north of Lingyan Monastery in Qizhou, and dwelt there for many years. After his master departed, Qinghui also made a vow to chant and recite the Lotus Sūtra for the sake of the sentient beings suffering in the three evil paths, his prayer stating: "All sentient beings are our parents throughout transmigration; entering darkness from darkness, they do not recognize each other's kindness. I pray that through the power of chanting this sūtra, they may swiftly leave suffering, eternally attain liberation, and roam through the Buddha lands." Thus from the fifteenth day of the seventh month in the first year of Chang'an to the first month of the first year of Shenlong, he chanted with single-minded devotion for five years, his resolve never wavering. Yet having received no sympathetic resonance, he wept and lamented, saying: "The Great Master Qingling made a deep vow to uphold the Diamond Prajñāpāramitā Sūtra for the sake of suffering beings in the three paths, and within three weeks he swiftly received a sympathetic resonance. Now I have practiced with single-minded sincerity for five years without any sign. I regret that I am not the right person, and though pondering the Causes and Conditions of the One Great Matter, I have failed to attain even the slightest sign of the Supreme Vehicle." Tears of blood ran down his face as he sorrowfully repented and apologized. At mid-morning on the fifteenth day of the first month in the first year of Shenlong, suddenly, as if in a dream, he saw a great city about five or six li square, adornments extraordinarily magnificent, with jeweled banners and pennants hung in rows. Within it sat one holding a white fly-whisk in his right hand, wearing a jade crown on a golden throne, who called himself a king. There were also two empty silver thrones. As Hui was about to enter the city, a heavenly youth accompanied him. Seeing Hui and the youth, the king descended from his seat with great reverence, inviting him to sit on the golden throne. Hui ascended the jeweled throne, while the youth sat on the silver throne. Kneeling with his right knee on the ground, the king addressed him: "Venerable Master, you chant the Lotus Sūtra for the suffering sentient beings in the three paths, which accords greatly with the Buddha's intention. However, when your late master chanted the Diamond Sūtra for the suffering beings in the three paths, he released a few whose offenses were light. Now, as he is no longer present, over the past five years suffering sentient beings have fallen and gathered here; regardless of whether their sins were light or heavy, they have all been released for your sake, Master. Go together with the youth to see the places of suffering." The youth then rose from his seat, led Hui by the hand, and gradually entered the city walls, where there was not a single person. Hui asked, "Why is there no one here?" The youth answered, "In accordance with the Master's recitation vows, all have been born in heaven. Do you see the one person suffering within? This is the upāsaka Yao Tong, who spoke slander against the Venerable Master's vows." Hui said, "Even one who slanders can attain non-retrogression; how could he be left behind and not born in heaven?" Immediately upon his words, the man vanished. Hui then returned to the king's place and reported the matter. Awakening, he recounted these causes and conditions himself. The merit of chanting the scriptures to save both oneself and others was simply like this.