法苑珠林 36.141

36.141

齊白馬寺有釋曇馮。姓楊揵。為南安人。少游京師。學轉讀止白馬寺。音調甚工而過且自任。時人未之推也。於是專精規矩更加研尋。晚遂出群翕然改觀。誦三本起經尤善其聲。後還蜀止龍淵寺。巴漢懷音者皆崇其聲範。每梵音一吐輒象馬悲鳴行徒住足。因製造銅鍾。於未來常有八音四辯。庸蜀有銅鍾始於此也。後終所住。吳景帝世。烏程民有得痼病。及差能以嚮言。嚮言者於此而聞彼。然自所聽之不覺其聲之大也。自遠聽之如人對言。不覺聲之自遠來也。聲之所往隨其所向。遠者不過十數里（右此四驗出梁高僧傳）。

During the Qi dynasty, at Baima Temple, there was Shi Tanping, whose surname was Yang and given name Qian, a native of Nan'an. In his youth, he traveled to the capital, studied scripture chanting, and resided at Baima Temple. His musical intonation was very skillful, but he was excessively self-confident, and his contemporaries did not yet esteem him. Thereupon, he devoted himself to the rules and standards and delved even deeper into research. Later, he surpassed the crowd, and opinions were transformed in admiration. In reciting the Benqi jing in three fascicles, he was especially gifted in voice. Later, he returned to Shu and resided at Longyuan Temple; those in the Ba and Han regions who cherished music all revered his vocal standards. Every time he uttered a Brahmā note, elephants and horses would neigh plaintively, and travelers on the road would halt their steps. He then had a bronze bell cast, [vowing that] in future ages he would always possess the eight sounds and four analytical knowledges; the presence of bronze bells in Yong and Shu began with this. Later, he died at his dwelling. During the reign of Emperor Jing of Wu, a resident of Wucheng contracted a chronic illness; when he recovered, he was able to speak with an echo-voice. As for this 'echo-voice', someone here could hear things over there; yet he himself, upon listening to it, was unaware of how loud his voice was. When heard from afar, it was as if someone were speaking face to face, unaware that the sound came from a distance. Wherever the voice traveled, it followed the direction he faced; the farthest did not exceed ten-odd li. (The above four proofs are from the Liang Gaoseng Zhuan.)