大唐內典錄 10.38

10.38

序曰。三寶弘護各有司存。佛僧兩位。表師資之有從。聲教一門。顯化導之靈府。故佛僧隨機。感見之緣出沒。法為除惱。滅結之候常臨。所以捨身偈句。恒列於玄崖。遺法文言。總會於龍殿。良是三聖敬重。藉顧復之劬勞。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。震旦見緣紛綸恒有。士行投經於火聚。焰滅而不焦。賊徒盜葉於客堂。既重而不舉。或合藏騰於天府。或單部瑞於王臣。或七難由之獲銷。或二求因之果遂。斯徒眾矣。不述難聞。敢隨代錄用程諸後。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。情疑頓決。斯等尚為士俗常傳。況慧拔重空道超群有。心量所指窮數極微。因緣之遘若影隨形。祥瑞之徒有逾符契。義非隱默故述而集之。然尋閱前事多出傳紀。志怪之異冥祥。旌異之與徵應。此等眾矣備可覽之。恐難覩其文固疏其三數。并以即具所詳示存感通之有數矣。

The Preface states: As for the propagation and protection of the Three Jewels, each has its respective domain. The two orders of the Buddha and the Sangha signify the adherence of teacher and pupil. The single gate of vocal teaching reveals the spiritual repository of transformation and guidance. Thus Buddha and Sangha respond according to capacity: the conditions for their perceived appearance or disappearance emerge accordingly. The Dharma exists to remove afflictions: the conditions for eradicating fetters constantly manifest. Therefore, verses for which bodies were abandoned are forever inscribed on mysterious crags; the spoken words of the bequeathed Dharma are assembled together in dragon palaces. Indeed, this is because the three kinds of sages are deeply revered, relying on the arduous labors of attentive nurturing; the unseen and seen worlds are indebted to their grace, rejoicing in the wondrous method for quelling inversions. For this reason, those who accept, uphold, read, and recite it will certainly have auspicious portents descend upon them; those who practice according to what is taught never fail to evoke sympathetic response. Past events in India are certainly established in standard accounts; observed conditions in China have continuously and abundantly occurred. Shixing threw the sūtra into a mass of fire, and the flames died out without charring it; a band of thieves stole the palm leaves from the guest hall, but they grew so heavy that they could not be lifted. At times, the entire canon ascended into the heavenly halls; at times, a single roll showed miraculous omens to royal ministers. At times, the seven calamities were dispelled through it; at times, the two kinds of desires were fulfilled because of it. Cases such as these are numerous; if not related, they would be difficult to hear about. Daring to follow the dynastic records, I use them to instruct future generations. Does not the sūtra say: 'Bestow it upon the faithful; do not preach it to those in doubt'? As in the case of a stone splitting when an arrow penetrates it, this was brought about by absolute resolution of mind; or when water flowed yet ice was crossed, doubt was suddenly dispelled. Such things are still commonly transmitted among scholars and commoners; how much more so for wisdom that breaks through manifold emptiness and a path that transcends all existences! Where the mental capacity aims, it exhausts calculation and reaches the ultimate subtlety. The conjunction of causes and conditions is like a shadow following a form; auspicious portents of this kind surpass tallies and contracts. Since the principle should not be concealed, I have narrated and collected them. Yet, examining past events, most come from biographies and chronicles: the oddities of accounts of anomalies, the unseen auspicious signs, the display of marvels, and the verifiable responses. These are numerous and fully available to be viewed. Fearing that it might be difficult to see those texts, I have firmly excerpted a few, and using what is currently fully detailed, I show that there are records of sympathetic resonance.