辯正論 7.3

7.3

儒生問曰。造像書經本期現福。持齋行道貴益眼前。何為念地藏而無徵。喚觀音而不救。七難之殃留連競集。二求之願携手莫從。馮士幹有詰聖之文。楊衒之致咎靈之論。徒勞辛苦枉費珠璣。專事誇談罕聞實錄。非唯為善者不蒙其効。亦乃作惡者翻受其榮。豈意釋門反成烏有。開士喻曰。夫幽揵難開唯信能入。玄波浩蕩唯智能度。智為超聖之基。信是越凡之本。本因信而行立。度藉智而神澄。信以招福為功。智以反源為術。故曰。有智者可以所聞會理。抱信者可以師資道成。夫子云。兵食可忘。信不可去。今當為爾論斯旨也。夫感在精誠道由懇苦。意不專道何以剋心。不至感無以通。是故鄒衍長歎夏日零霜。李廣注心箭羽沒石。將軍拜井疎勒泉飛。明府叩頭江陵火滅。若披肝露膽委命投骸。福福相資念念不倦者。便可還年轉障。何但獲福受恩者歟。外既有然內亦無爽。若謂觀音不神。士幹從何免死。地藏無力。孝謙由誰得全。至如建安感夢而疾瘳（感應傳云。齊建安王患瘻。念觀音不息。夜見觀音手為拊藥。明旦瘡愈）文宣降靈而病愈（齊竟陵王內傳云王得熱病。夜中再。死。夢見金像手灌神湯。因遂平復也）高王行刑而刀折（齊世有囚罪當極法。夢見聖僧口授其經。至心誦念數盈千遍。臨刑刀折。因遂免死。今高王觀世音經是也）金尊代戮而項傷（感應傳云。張逸為事至死。預造金像朝夕祈命。臨刑刀折而項不傷。官問其故。答曰。唯以禮像為業。其像項上有二刀痕。痕赤如血。因而得免耳）謝氏通魂。見亡子而祈福（晉錄曰。瑯瑘王凝之夫人。陳郡謝氏名鞱。元奕女也。清心玄旨姿才秀遠。喪二男痛甚。六年不開帷幕。忽見二兒還鉗鎖大械。勸母自寬。云罪無得脫。為福德可免耳。具敘諸苦。母為祈福冀獲福祐也）孫君幽達。覩殞息而營齋（宣驗記云。孫祚齊國沮陽人。位至太中大夫。少子稚字法暉。少聰慧奉法。年十八晉咸康元年桂陽郡患亡。祚以任武昌。到三年四月八日。廣置法場請佛延僧建齋行道。見稚在眾中𥩵從像後。往喚問之。稚跪拜具說興居。便隨父母歸家。父先有疾。稚云。無禍祟。到五月當差。言辭委悉。云作福可以拔魂免苦。其事不虛）長舒一唱而風迴。少年四投而火滅（晉錄冥祥記云。晉世有竺長舒者。本天竺人。專心誦觀世音經為業。後居吳中。于時邑內遭火。屋宇連棟甍簷相結火至皆焚。無能為救。長舒家正在下風。分意燒毀。一心喚觀世音。欲至舒家風迴火滅。竟家獲免。合縣驚異歎其有神。時有兇惡年少。怪其老胡有何靈應火燒不燃。到後夜風急。少年以火投屋四投皆滅。年少嗟感。至明乃叩頭首過。舒云。我無神力。常以觀世音為業。每有事恒得免脫也）僧洪在禁鑄像摩頭（冥祥記云。晉世沙門僧洪住京師瓦官寺。當義熙十二年。時官禁鎔鑄洪既發心鑄丈六金像。圓滿我死無恨。便即偷鑄。鑄竟像猶在模。所司收洪禁在於府。鎖械甚嚴。一念觀音日誦百遍。便夢所鑄金像往獄手摩頭曰無慮。其像胸前一尺許銅色燋沸。當洪禁日。國家牛馬不肯入欄。時以為怪。旬日勅至彭城。洪因放免像即破模自見）阿練託生胡音逸口（冥祥記云。瑯瑘王珉其妻無子。常祈觀音乞兒。珉後路行逢一胡僧。意甚悅之僧曰。我死當為君子。少時道人果亡三月間珉妻有娠。及生能語。即解西域十六國音。大聰明有器度。即晉尚書王淵明身也。故小名阿練。敘前生時事事有驗也）德祖一心雲迷虜騎（宣驗記云。滎陽人毛祖初投江南偷道。而道逢虜騎所追伏。在道側蓬蒿之內。草短蒿踈半身猶露。分意受死。合家默然念觀世音。俄然雲起雨注。遂得免難也）李儒默念賊馬群驚（宣驗記云。隊主李儒後鎮虎牢。為魏虜所圍。危急欲降。夜踰城出見賊。縱橫竝臥。儒乃一心念觀世音。便過賊處趣一燒澤。賊即隨來儒便入草。未及藏伏群馬向草。儒大驚恐一心專念觀音焉忽然自驚。因此得脫也）郭宣許錢桎梏自解。處茂違誓流矢便中（晉義熙十一年。太原郡郭宣。與蜀郡文處茂。先與梁州刺史楊收敬為友。收敬以害人被幽。宣與處茂同被桎梏。念觀世音十日已後。夜三更夢一菩薩慰喻之。告以大命無憂。亦覺而鎖械自脫。及曉還著。如是數過。此二人相慶發願。若得免罪各出錢十萬與上明西寺作功德。共立重誓少日俱免。宣依願送錢向寺。處茂違誓不送。盧循起兵。茂在戎於查浦。為流矢所中。未死之間曰。我有大罪。語訖而死）何瑚感聖母疾乃除（何氏傳曰。瑚字重寶。梁為北征諮議。博聞強學初有令名。治左氏春秋。略通大義。孝性淳深事親恭謹。母病求醫不乘車馬。忽感聖僧。體質殊異。手執香鑪來求齋食而至無早晚。故疑其非常。如此十餘日。母病有瘳僧便辭去。留素書般若經一卷。因執手曰。貧道是二十七賢聖不退相人。感檀越至心。故來看病。今病者已差。貧道宜還。言訖前行忽然不見。而鑪煙香氣一旬方歇。精誠所感朝野嗟歎。因捨別宅。為月愛寺也）張應捨邪妻痾遂損（靈鬼志曰。歷陽郡縣張應。先是魔家取佛家女為婦。咸和八年移居無瑚。妻病因為魔事。家財略盡不差。妻曰。我本佛家女。乞為我作佛事。應便往精舍中見竺曇鏡曰。佛普濟眾生但問君當一心受持耳。曇鏡期明當向其家。應暮夢見一人長丈五六。正向於南面趨步入門。曰此家寂乃爾不淨。夢中見鏡隨此人後白曰。此家始欲發意。未可一二責之。應先手巧眠覺。便把大作高座及鬼子母座。鏡明食時往應。高座之屬具足已成。聞應說夢。遂夫妻受五戒。病亦尋差）康阿得造塔放還（幽明錄曰。康阿得死三日。還蘇說。初死時兩人扶腋。有白馬吏驅之。不知行幾里見北向黑門。南入見東向黑門。西入見南向黑門。北入見有十餘梁間瓦屋。有人皂服籠冠。邊有二十餘吏。皆言府君。西南復有四五十吏。阿得便前拜府君。府君問何所奉事。得曰。家起佛圖塔寺供養道人。府君曰。卿大福德。問都錄使者。此人命盡耶。見持一卷書伏地案之。其字甚細。曰餘算三十五年。府君大怒曰。小吏何敢頓奪人命。便縛白馬吏著柱。處罰一百血出流漫。問得欲歸不。得曰爾。府君曰。今當送卿歸。欲便遣卿案行地獄。即給馬一疋及一從人。東北出不知幾里。見一城方數十里。有滿城上屋。因見未事佛時亡伯伯母亡叔叔母。皆著杻械衣裳破壞身體膿血。復前行見一城。其中有臥鐵床上者。燒床正赤。凡見十獄各有楚毒。獄名赤沙黃沙白沙。如此七沙。有刀山劍樹抱赤銅柱。於是便還。復見七八十梁間瓦屋挾道種槐。云名福舍。諸佛弟子住中。福多者上生天。福少者住此舍。遙見大殿二十餘梁。有一男子二婦人。從殿上來下。是得事佛後亡伯伯母亡叔叔母。須臾有一道人來問得。識我不。得曰。不識。曰汝何以不識我。我共汝作佛圖主。於是笑而憶之。還至府君所。即遣前二人送歸。忽便蘇活）。

A Confucian scholar asked: "Fashioning images and copying scriptures originally looked forward to blessings in the present life; maintaining fasts and practicing the Way values benefit before one's eyes. Why is it that mindfulness of Kṣitigarbha brings no verification, and calling upon Avalokiteśvara brings no rescue? The disasters of the seven perils relentlessly gather in competition, and the wishes of the two seekings go unfulfilled hand in hand. Feng Shigan wrote an essay interrogating the sage, and Yang Xuanzhi composed a treatise blaming the numinous. In vain one labours and toils, uselessly expending pearls and gems; devoted entirely to boastful talk, authentic records are seldom heard. Not only do those who do good fail to receive their efficacy, but those who commit evil inversely enjoy honor. How could one expect that the gate of Śākya would turn out to be entirely empty?" The Bodhisattva explained, saying: "The dark bolt is difficult to unbar—only faith can enter; the profound waves are vast and surging—only wisdom can cross. Wisdom is the foundation for surpassing sages; faith is the basis for transcending ordinary mortals. The basis is established through faith in practice, and crossing over relies on wisdom so that the spirit is purified. Faith functions to summon blessings; wisdom serves as the method to return to the source. Therefore it is said: one with wisdom can use what has been heard to tally with the principle; one who embraces faith can achieve the Way relying on teachers. Confucius said: 'Armaments and food may be dispensed with, but faith cannot be discarded.' Now I shall discuss this import for you. Response lies in pure sincerity; the Way proceeds from earnest toil. If the mind is not devoted to the Way, how could one attain one's intent? If one does not reach [the utmost sincerity], the response has no means to penetrate. For this reason, Zou Yan sighed deeply, and frost fell in the summer days; Li Guang concentrated his mind, and the arrow's feathers sank into the stone. The General bowed to the well, and in Shule the spring gushed forth; the Magistrate bowed his head, and in Jiangling the fire was extinguished. If one bares one's heart and exposes one's gall, entrusting one's life and casting down one's bones, and if blessings support one another and thoughts continue untiringly, then one can reverse one's years and turn aside obstacles—how much more so merely obtaining blessings and receiving favour? If external [traditions] have such instances, the internal [teaching] is likewise without error. If Avalokiteśvara were said not to be numinous, how did Shigan escape death? If Kṣitigarbha had no power, through whom was Xiaoqian preserved whole? As for Jian'an being moved in a dream and his illness being cured (The *Ganying zhuan* says: The Prince of Jian'an of the Qi dynasty suffered from scrofulous sores. He recollected Avalokiteśvara without ceasing. At night he saw Avalokiteśvara applying medicine with his own hand. The next morning the sores were healed); Wenxuan receiving the descent of the spirit and his disease being healed (The inner biography of the Prince of Jingling of the Qi says: The prince contracted a fever. During the night he nearly died twice. In a dream he saw a golden image pour divine broth with its hand, whereupon he recovered); King Gao [Avaliokiteśvara]'s execution where the blade broke (During the Qi dynasty there was a prisoner whose crime warranted the extreme penalty. In a dream he saw a sagely monk orally transmit a scripture to him. He chanted it with utmost devotion until the repetitions exceeded a thousand times. When he faced execution, the blade broke, and he consequently escaped death. This is today's *Gaowang Guanshiyin jing*); the Golden Honoured One taking the execution in one's place and having its neck wounded (The *Ganying zhuan* says: Zhang Yi was condemned to death for a crime. In advance he fashioned a golden image, praying day and night for his life. When facing execution, the blade broke and his neck was unhurt. The official asked him the reason, and he replied: 'I make worshipping this image my sole endeavor.' On the neck of that image there were two knife marks, red as blood; he thus escaped); Lady Xie communicating with souls, seeing her deceased sons and praying for blessings (The *Jin lu* says: The wife of Wang Ningzhi of Langya, Lady Xie of Chen commandery named Tao, was the daughter of Yuan Yi. Her pure mind had profound intent, and her natural talent was eminent and far-reaching. Grieving intensely over the loss of her two sons, she did not open her curtains for six years. Suddenly she saw her two sons returning in iron collars, shackles, and large stocks. They urged their mother to console herself, saying that their sins could not be absolved, and only through [making] merit could they be released; they recounted all their sufferings in full. The mother prayed for blessings on their behalf, hoping to obtain blessed protection); Lord Sun reaching the unseen realm, beholding his departed child and arranging a vegetarian feast (The *Xuan yan ji* says: Sun Zuo was a man from Juyang in the state of Qi, whose rank reached Grand Master of the Palace. His youngest son Zhi, styled Fahui, was intelligent from youth and venerated the Dharma. At the age of eighteen, in the first year of the Xiankang era of the Jin dynasty, he fell ill and died in Guiyang commandery. Because Zuo held an appointment in Wuchang, on the eighth day of the fourth month of the third year, he extensively set up a Dharma-site, invited the Buddha, summoned monks, established a vegetarian feast, and practiced the Way. He saw Zhi in the assembly, peeking out from behind the image. He went to call and question him. Zhi knelt, bowed, and related his daily life in full, then followed his parents home. His father previously had an illness; Zhi said: 'There is no baleful spirit; by the fifth month you will recover.' His words were detailed, saying: 'Generating merit can rescue souls and free them from suffering; this is not false'); Changshu crying out once and the wind turning back; the youth throwing [torches] four times and the fire being extinguished (The *Jin lu* and *Mingxiang ji* say: During the Jin dynasty, there was Zhu Changshu, originally a native of Tianzhu. He devoted his mind to chanting the *Guanshiyin jing* as his practice. Later he resided in Wuzhong. At that time, a fire broke out in the town; the roofs of the houses joined beam to beam and eaves connected to eaves. Wherever the fire reached, all was burned, and none could save it. Changshu's house was directly downwind; expecting it to be consumed, he single-mindedly called upon Guanshiyin. Just as it was about to reach Shu's house, the wind turned and the fire was extinguished, so his entire family was spared. The whole county was astonished and marvelled at its spiritual power. At that time, there was an unruly youth who wondered what numinous response this old foreigner had that fire would burn without catching. Later that night, the wind blew hard; the youth threw fire at the house, but each of the four times he threw it, it was extinguished. The youth was filled with lamentation and awe; by morning, he bowed his head and confessed his fault. Shu said: 'I have no spiritual power; I always practice Guanshiyin as my pursuit, and whenever there is danger, I constantly obtain deliverance'); Senghong being imprisoned, casting an image that stroked his head (The *Mingxiang ji* says: In the Jin dynasty, the śramaṇa Senghong lived at Waguan Monastery in the capital. In the twelfth year of the Yixi era, when the state prohibited metal casting, Hong made the vow: 'If I can cast a sixteen-foot golden image to completion, I shall die without regrets.' He then cast it in secret. When the casting was finished, the image was still in the mould. The authorities arrested Hong and imprisoned him in the prefecture under very strict shackles. With single-minded recollection of Avalokiteśvara, reciting [the name] a hundred times a day, he dreamed that the cast golden image came to the prison, stroked his head with its hand, and said: 'Have no worry.' On the chest of that image, about one foot wide, the bronze was scorched and bubbled. On the day Hong was imprisoned, the state's oxen and horses refused to enter their corrals, which was considered strange at the time. Within ten days an imperial decree reached Pengcheng, and Hong was consequently released; the image then broke its mould and revealed itself); Alian taking rebirth, the foreign tongue fluent from his mouth (The *Mingxiang ji* says: Wang Min of Langya had a wife who was childless; they often prayed to Avalokiteśvara asking for a son. Later, while walking along the road, Min met a foreign monk whom he found very pleasing. The monk said: 'When I die, I shall become your son.' Soon the man of the Way indeed died, and within three months Min's wife became pregnant. When he was born, he could speak immediately, understanding the tongues of the sixteen kingdoms of the Western Regions. He was greatly intelligent and had capacity; this was the Jin Minister Wang Yuanming in person. Hence his childhood name was Alian; when he recounted matters of his previous life, every single thing was verified); Dezu focusing his mind, the clouds bewildering the barbarian cavalry (The *Xuan yan ji* says: Mao Dezu of Xingyang initially fled south across the Yangzi via a secret path, but on the road he was pursued by barbarian cavalry. He crouched by the roadside amidst tangled weeds; the grass was short and the weeds sparse, so half his body was still exposed. Giving up hope and expecting to die, the whole family silently recollected Guanshiyin. Suddenly clouds arose and rain poured down, whereupon they managed to escape the peril); Li Ru silently recollecting, the bandits' horses stampeding in fright (The *Xuan yan ji* says: The squad leader Li Ru later garrisoned Hulao and was besieged by the Wei barbarians. In imminent danger, he wished to surrender; at night he scaled the wall and went out, seeing the bandits lying crisscross side by side. Ru single-mindedly recollected Guanshiyin, then passed through the bandits' position and headed toward a burned marsh. The bandits immediately pursued him, and Ru plunged into the grass. Before he could hide, a herd of horses headed towards the grass. Ru was terrified and single-mindedly focused on recollecting Guanyin, when suddenly [the horses] bolted in fright on their own; through this, he managed to escape); Guo Xuan promising money, and his shackles naturally falling off; Chumao violating his oath, and a stray arrow striking him (In the eleventh year of the Yixi era of the Jin, Guo Xuan of Taiyuan commandery and Wen Chumao of Shu commandery were previously friends with the Inspector of Liangzhou, Yang Shoujing. Shoujing was imprisoned for killing someone, and Xuan and Chumao were fettered together with him. After recollecting Guanshiyin for ten days, at the third watch of the night they dreamed of a bodhisattva consoling them and telling them that their lives were in no danger. When they awoke, the shackles slipped off by themselves; at dawn, they put them back on. This happened several times. These two men rejoiced together and made a vow that if they escaped punishment, each would contribute one hundred thousand cash to Shangming West Monastery to create merit, jointly establishing a solemn oath. A few days later, both were pardoned. Xuan delivered the money to the temple according to his vow. Chumao violated his oath and did not send it. When Lu Xun raised troops, Mao was in the army at Chapu and was struck by a stray arrow. Before he died, he said: 'I have committed a great offense'; when he finished speaking, he died); He Hu moving the sage, and his mother's illness being eliminated (The *He shi zhuan* says: Hu, styled Zhongbao, was an Advisory Officer for the Northern Expedition during the Liang dynasty. Erudite and learned, he initially had a good reputation. He studied the *Zuo Zhuan*, generally understanding its great import. His filial nature was pure and deep, serving his parents with respect. When his mother was ill, he sought medicine without riding a cart or horse. Suddenly he moved a holy monk of extraordinary appearance, who held an incense burner in his hand and came seeking vegetarian food, arriving at irregular hours; hence Hu suspected he was unusual. After more than ten days like this, his mother's illness improved, and the monk took his leave, leaving behind a scroll of the *Prajñā Sūtra* written on white silk. Grasping Hu's hand, he said: 'This poor monk is an avaivartika person among the twenty-seven sages. Moved by the dānapati's utmost mind, I came to look after the illness. Now that the patient has recovered, this poor monk should return.' Having spoken, he walked forward and suddenly disappeared; the incense smoke and fragrance from the burner lingered for ten days before stopping. Moved by his pure sincerity, court and countryside lamented and marvelled. He consequently donated his secondary residence to become Yue'ai Monastery); Zhang Ying abandoning heresy, and his wife's illness being alleviated (The *Linggui zhi* says: Zhang Ying of Liyang commandery had previously belonged to a demonic family and took a daughter from a Buddhist family as his wife. In the eighth year of the Xianhe era, they moved to Wuhu. His wife fell ill, so they performed demonic rituals; their family wealth was nearly exhausted, but she did not recover. The wife said: 'I am originally a Buddhist daughter; please perform Buddhist rituals for me.' Ying then went to a vihāra to see Zhu Tanjing, who said: 'The Buddha universally saves sentient beings; it only matters whether you will single-mindedly receive and uphold [the teaching].' Tanjing promised to go to his house the next morning. That night, Ying dreamed of seeing a man fifteen or sixteen feet tall, walking south through the gate, saying: 'This house is desolate and so impure!' In the dream, he saw Jing follow behind this man and address him: 'This family has only just resolved their intent; one cannot reprove them on every detail.' Ying was originally skilled with his hands; waking up, he immediately made a high seat and a seat for Hārītī. By mealtime the next morning, when Jing arrived at Ying's house, the high seat and its furnishings were already complete. Hearing Ying recount the dream, the husband and wife then received the five precepts, and the illness also soon subsided); and Kang Ade building a stūpa and being released back to life (The *Youming lu* says: Kang Ade was dead for three days, then revived and recounted that when he first died, two men supported him by the armpits, and an official on a white horse drove them along. Not knowing how many li they travelled, they saw a black gate facing north. Entering toward the south, they saw a black gate facing east. Entering toward the west, they saw a black gate facing south. Entering toward the north, they saw tiled houses spanning over ten beams. There was a man in black robes and an open-work cap, beside whom were over twenty officials, all addressing him as Magistrate. To the southwest there were another forty to fifty officials. Ade came forward and bowed to the Magistrate. The Magistrate asked what he venerated. Ade said: 'My family erected a Buddha stūpa and monastery to provide for men of the Way.' The Magistrate said: 'You have great merit.' He asked the Master of Records: 'Has this man's life run out?' He saw him holding a scroll of text, prostrating on the ground to inspect it, the characters being extremely small. He said: 'There remain thirty-five years of his lifespan.' The Magistrate was greatly enraged and said: 'How dare a petty official abruptly snatch away a person's life!' He then bound the official on the white horse to a pillar and flogged him one hundred times until blood flowed profusely. He asked Ade whether he wished to return, and Ade said yes. The Magistrate said: 'Now I will send you back, but first I wish to send you to tour the hells.' He then gave him a horse and an attendant. Exiting to the northeast, not knowing how many li they went, they saw a city several tens of li square, with houses completely covering the top of the city walls. There he saw his deceased paternal uncles and aunts from before he served the Buddha, all wearing manacles and fetters, their clothes torn, their bodies covered in pus and blood. Going further forward, he saw another city, within which were people lying on iron beds, the beds red-hot. In all, he saw ten hells, each with its own bitter torments. The hells were named Red Sand, Yellow Sand, and White Sand—seven such sand hells in total. There were mountains of knives, trees of swords, and the embracing of red-hot copper pillars. Thereupon he returned, and again saw seventy or eighty tiled houses spanning the beams, with scholar-trees planted along the sides of the road, called the Abode of Merit. Various disciples of the Buddha resided within; those with greater merit were reborn above in the heavens, while those with lesser merit resided in this abode. Looking afar, he saw a great hall spanning over twenty beams, where a man and two women descended from the hall; these were his paternal uncles and aunts from after Ade served the Buddha. In a moment, a man of the Way came and asked Ade: 'Do you recognize me?' Ade said: 'I do not.' The man said: 'Why do you not recognize me? I was your partner in building the Buddha stūpa!' Thereupon Ade smiled and remembered him. Returning to the Magistrate's place, the two men from before were immediately dispatched to escort him back, and he suddenly revived).