[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 85.29 # 法苑珠林 85.29 法苑珠林 85.29 - **Language:** Classical Chinese ### [85.29](https://indike.org/pramana/in.bauddha.taisho.2122.85.29) 魏泰岳人頭山銜草寺釋志湛。齊州山荏縣人。是朗公曾孫之弟子也。立行純厚省事少言。住銜草寺。寺即宋求那跋摩之所立也。游諸禽獸而不驚亂。常誦法華用為常業。將終之日沙門保誌奏梁武曰。北方山莊縣僧住銜草寺。是須陀洹聖人。今日入涅槃。楊都道俗問誌。皆遣遙禮。端坐氣絕。兩手各舒一指。有西天竺僧解云。若是二果聖人各舒兩指。湛舒一指定是初果。收葬人頭山造塔安之。鳥獸不污。今猶在焉。又雍州有僧亦誦法華。隱于白鹿山。感一童子常供給。至終置屍巖下。餘骸枯朽。唯舌多年不壞。又齊武成世并州東看山側有人。掘地見一處土。其色黃白。與傍有異。尋見一物。狀人兩脣。其內有舌。鮮紅赤色。以事奏聞。問諸道人無能知者。沙門大統法師上奏曰。此持法華者。令六根不壞。慇誦千遍定感此徵。乃勅中書舍人高珍曰。卿是信向之人。自往看之。必有靈異。宜遷置淨所設齋供養。珍奉勅至彼。集諸持法華沙門。各執香鑪潔齊旋繞。而祝曰。菩薩涅槃年代已遠。像法流行奉無謬者。請現靈感。纔始發聲脣舌一時鼓動。雖無響及而似讀誦。諸同見者莫不毛竪。珍以狀聞。詔遣藏之石函遷于山室。又魏太和初年北代京閹官。自慨形殘不逮餘人。旋奏乞入山修道。出勅許之。乃齎一部華嚴。晝夜讀誦。禮悔匪懈。夏首歸山。至六月末髭鬚盡生。陰相復現。丈夫相狀宛然復舊。具狀奏聞。高祖增信內宮驚訝。於是北代之國。華嚴轉盛（右此二驗見侯君素集）。 > Under the Wei, there was the monk Zhizhan of Xiancao Temple on Mount Rentou in Mount Taiyue. He was a native of Shanren county in Qizhou, and a disciple of Master Lang's great-grand-disciple. His conduct was genuine and solid; he simplified his affairs and spoke little. He lived at Xiancao Temple, which had been founded by Guṇavarman of the Song. He roamed among birds and beasts without alarming them, and constantly recited the Lotus Sūtra as his regular practice. On the day he was about to pass away, the śramaṇa Baozhi reported to Emperor Wu of Liang: "The monk of Shanzhuang county in the north who lives at Xiancao Temple is a srotāpanna noble one; today he enters nirvāṇa." When the clergy and laity of the capital of Yang\[zhou\] asked Zhi, he sent them all to pay remote homage. \[Zhizhan\] expired sitting upright, each of his hands extending one finger. A monk from Western India explained: "If he were a noble one of the second fruit, each would extend two fingers; Zhan extending one finger certainly means he is \[of\] the first fruit." He was buried on Mount Rentou and a stūpa was built to inter him; birds and beasts do not defile it, and it still stands today. Furthermore, in Yongzhou there was a monk who also recited the Lotus Sūtra and lived in seclusion on Mount Bailu; he moved a boy \[spirit\] to constantly attend upon him. When he died, his corpse was placed beneath a cliff; the rest of the bones dried and decayed, but his tongue remained uncorrupted for many years. Also, during the reign of Wucheng of Northern Qi, someone beside Mount Dongkan in Bingzhou dug the earth and found a patch of soil whose colour was yellowish-white, different from the surrounding area. Digging further, he found an object shaped like two human lips, with a tongue inside that was fresh vermilion-red. This was reported to the throne. When all the monks were questioned, none could explain it. The śramaṇa Master of the Great Bureau memorialized: "This was one who upheld the Lotus Sūtra, which keeps the six sense-faculties uncorrupted; reciting it attentively a thousand times will surely produce this sign." The Emperor then decreed to the Secretariat Drafter Gao Zhen: "You are a man of faith; go and see it yourself. There must be a spiritual anomaly. It should be transferred to a pure place and offerings made with a vegetarian feast." Receiving the imperial decree, Zhen went there, gathered śramaṇas who upheld the Lotus Sūtra, each holding an incense burner, purified their bodies and circumambulated it, praying: "The Bodhisattva's nirvāṇa is far in the past; as the semblance Dharma circulates, we uphold it without error. We pray that you manifest a spiritual sign." No sooner had the voice sounded than the lips and tongue began to move together; though no sound reached them, it seemed as if it were reciting. None of those who witnessed it failed to have their hair stand on end. Zhen reported the circumstances to the throne, and an imperial decree was issued to store it in a stone casket and move it to a mountain chamber. Also, in the first years of the Taihe era of the Wei, a court eunuch in the northern capital of Dai lamented that his mutilated body could not compare to other men. He soon memorialized asking to enter the mountains to cultivate the Way, and an imperial decree was issued granting it. He then took a copy of the Avataṃsaka, recited it day and night, and bowed in repentance without slackening. He returned to the mountain at the beginning of summer; by the end of the sixth month, his beard and moustache had fully grown, his male organ reappeared, and his manly appearance was completely restored as before. When the details were reported to the throne, Gaozu's faith increased and the inner palace was astonished. From this time on, the Avataṃsaka flourished even more in the land of Northern Dai. (The above two confirmations are seen in Hou Junsu's collection.) > — English (machine translation) (machine translation) - [Previous: 85.28](https://indike.org/pramana/in.bauddha.taisho.2122.85.28) - [Next: 85.30](https://indike.org/pramana/in.bauddha.taisho.2122.85.30) - [Up: 85](https://indike.org/pramana/in.bauddha.taisho.2122.85) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.85.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.85.29](https://indike.org/pramana/in.bauddha.taisho.2122.85.29) · Pramāṇa