法苑珠林 100.408

100.408

夫三寶弘護各有司存。佛僧兩位。表師資之有從。聲教一門。顯化道之靈府。故佛僧隨機。識見之緣出沒。法為除惱。滅障之候常臨。所以捨身偈句。常列於懸崖道法文言。總集在於龍殿。良是三聖敬重。籍顧復之劬勞。幽明荷恩。慶靜倒之良術。所以受持讀誦必降徵祥。如說修行無不通感。天竺往事固顯常談。震旦見緣紛綸常有。士行投經於火聚。焰滅而不焦。賊徒盜葉於客堂。既重而不舉。或龕藏騰於天府。或呈瑞於王臣。或七難由之獲銷。或求二因之果遂。斯徒眾矣。不述難聞。敢隨傳錄。用呈諸後。故經不云乎。為信者施。疑則不說。至如石開矢入。心決致然。水流氷度。情疑頓斷。斯等尚為士俗常傳。況慧捷重空。道超群有。心量所指。窮數極微。因緣之業。若影隨形。祥瑞之徒。有合符契。義非隱默。故述而集之。然尋閱前事。事出傳紀。志怪之與冥祥。旌異之與徵應。此等眾矣。備可覽之。恐難信其文。故重勸其敬也。

The propagation and protection of the Three Jewels each have their designated roles. The two positions of Buddha and Saṃgha signify the lineage of master and disciple. The single gate of vocal teaching manifests the spiritual repository of the path of transformation. Therefore, the Buddha and Saṃgha accord with capacities, their conditions of being seen or recognized appearing and disappearing; the Dharma serves to eliminate defilements, its season of destroying hindrances always drawing near. Thus, verses of relinquishing the body are constantly inscribed on hanging cliffs, and the literary expressions of the Way and Dharma are gathered together in the Dragon Palace. Truly, it is because the three kinds of sages are revered, relying on the toil of protective care; and the hidden and manifest realms receive grace, rejoicing in this fine technique for calming perversions. Therefore, those who accept, uphold, read, and recite it will certainly bring down auspicious portents; those who practice according to the teachings will without exception experience sympathetic resonance. Past events in India are certainly plain matters of common discourse; manifest conditions in the land of China are abundant and constantly present. Zhu Shixing cast a scripture into a heap of fire, yet the flames died out and it was not scorched. Bandits tried to steal the leaves from a guest hall, yet they became heavy and could not be lifted. Sometimes a shrine-treasury soared into the heavenly palace; sometimes an auspicious omen was presented to kings and ministers; sometimes the seven disasters were averted through it; or the fruits of seeking the two causes were fulfilled. Cases of this kind are numerous; if not narrated, they are hard to hear of. I venture to follow the records and chronicles, using them to present to posterity. Therefore, does not the sutra say: ‘Bestow it upon those who have faith; do not speak it to those who doubt’? As when a stone split open and an arrow entered it, it was because the mind's determination brought it about; or when water flowed and was crossed on ice, emotional doubts were abruptly severed. Such matters are still commonly transmitted among scholars and commoners; how much more so when wisdom traverses emptiness upon emptiness, and the Way transcends all existing things! Where the mind's measure points, it exhausts calculations and reaches the ultimate subtlety. Karmic causes and conditions follow like a shadow following a form; categories of auspicious omens correspond like matching tallies. Their significance is not to be kept concealed; therefore, I narrate and assemble them. However, when inquiring into and reviewing former events, the matters derive from chronicles and records—tales of anomalies and unseen auspices, manifest wonders and verified responses. These are numerous and may be fully perused. Fearing that it might be difficult to have faith in their texts, I repeatedly encourage reverence toward them.