昔永明智覺禪師以大辯才。著賦五首。謂華嚴感通。金剛證驗。法華靈瑞。觀音現神。神棲安養。其所以黼黻聖教。鼓舞羣機。可謂有大功於像運矣。然賦所由作。特以歌詠讚揚為事。至於事蹟始末非傳記不能周知。故華嚴則有感應傳。金剛則有應驗錄。法華則有靈瑞集。觀音則有感應集。淨土則有往生傳。諦觀博覧則知佛法靈異之驗不一而足。今靈瑞一集世有二本。有單題靈瑞。有續靈瑞集。單題靈瑞者。內列六十事。不載纂集之人。唯嘉祐中有楊曦者為之序。此本舊有。近再刊鋟。但其間不指所出。道俗無別。諸祖事蹟缺於紀載。有此疎陋殆非典刑。續靈瑞集者。迺大觀中吳興元頴法師增新續舊。開為十科。始自普賢證明。終於香光表瑞。此本差勝。頗格前非。無何板籍久亡。往往不及見者多矣。竊惟法華至典。實諸佛降靈之大本。羣生達道之淵源。亞聖大士之所勸發。上首諸天之所護持。當今若出家若在家。無不傾誠讀誦。極意修治。儻神功偉蹟不登簡籍之中。則前言往行將不聞於世。又何以為勸信之端哉。宗曉濫膺釋服。志樂聞持。深嗟舊集未全。續本又缺。於是徧加討覈大藏三朝僧傳及內外典章。隱顯畢收。新舊竝列。總二百三十九事。先示古聖為首。次以四例分別。曰高僧。曰高尼。曰信男。曰信女。析為兩卷。號法華顯應錄焉。葢取諸台宗現世身口所感勝相。名顯機顯應之謂也。預斯錄者。率皆凝神實相。覃思真乘。堅操足以壓松篁。精誠足以貫金石。故徵應之恪。猶簫詔之致儀鳳也。以是貽諸將來。一人解而千萬人勸。莫不朽宅知焚。高原發濬。即乘高廣大車。直造甚深境界。是所願焉。若夫所載之人。或但有其事而無其應者。茲又顯機冥應者也。覽者悉之。慶元戊午仲春初吉宗曉謹序。
Long ago, the Zen Master Yongming Yanshou, endowed with great eloquence, composed five poetic works: *The Awakening of the Flower Garland Sutra*, *The Verification of the Diamond Sutra*, *The Mystic Signs of the Lotus Sutra*, *The Manifestations of Guanyin*, and *The Serene Abode of Rebirth in the Pure Land*. These writings, which adorned the sacred teachings and inspired countless beings, were a great contribution to the propagation of the Dharma during the age of decline. However, these poems were primarily songs of praise. To fully understand the stories behind them, one must turn to biographical accounts. Hence, there are records such as the *Biographies of Responses to the Flower Garland Sutra*, the *Verification Records of the Diamond Sutra*, the *Collection of Mystic Signs of the Lotus Sutra*, the *Collection of Guanyin’s Responses*, and the *Biographies of Rebirth in the Pure Land*. By studying these works, one can see that the miraculous responses of the Buddhist teachings are too numerous to count.
Now, regarding the *Collection of Mystic Signs of the Lotus Sutra*, there are two existing versions. One is simply titled *Collection of Mystic Signs*, and the other is the *Extended Collection*. The one titled *Collection of Mystic Signs* contains sixty stories but does not name its compiler. It only has a preface by Yang Xi from the Jiayou era of the Song Dynasty. This edition is old and has been recently reprinted, but it lacks references to the sources, does not distinguish between monastics and laity, and omits the deeds of the patriarchs. These flaws make it seem uncanonical. As for the *Extended Collection of Mystic Signs*, it was compiled during the Daguan era by Master Yuan Ying of Wuxing, who added new stories to the old material and organized them into ten categories, beginning with Samantabhadra’s certification and ending with signs of incense and light. This edition is relatively superior and corrects many of the previous errors. However, the woodblocks have long been lost, and many people have never seen it.
I humbly hold that the Lotus Sutra is the supreme scripture, the great foundation of the Buddhas’ descent into the world, the source for sentient beings to attain the Way, and the teaching praised by the Bodhisattvas and protected by the heavenly beings. Today, whether monastic or lay, everyone sincerely recites it with devotion. If the miraculous deeds and profound accomplishments are not recorded in texts, then the words and actions of the ancients will be unknown to the world. How then can they serve to inspire faith? I, Zongxiao, though unworthy of my monastic robes, am deeply devoted to learning and preserving these teachings. I lament that the old collection is incomplete and the *Extended Collection* is lost. Therefore, I have extensively searched through the great canon, the biographies of monks from the three dynasties, and various texts, both Buddhist and secular. I have gathered both hidden and visible records, and arranged the old and new together, totaling 239 stories. The collection begins with the ancient sages, followed by four categories: eminent monks, eminent nuns, faithful men, and faithful women. It is divided into two volumes, titled *The Record of Manifest Responses to the Lotus Sutra*. This name is taken from the Tiantai school’s concept of the visible signs of body and mouth in the present life, which indicate a manifest interaction and response. Those recorded in this text are those who have concentrated their minds on true reality, deeply contemplated the Supreme Vehicle, and whose firm resolve can rival the resilience of pine and bamboo, and whose sincerity can penetrate metal and stone. Thus, their responses are as certain as the phoenix’s arrival at the sound of the flute. I present this to future generations, hoping that one person may be inspired and countless others encouraged. By this, may they realize that the fire has already been set, the high plateau has been excavated, and they may ride the great treasure cart to directly reach the profound realm. That is my wish. As for those recorded who have only the deeds but no manifest response, this is a case of a manifest connection but a subtle response. Readers should understand this.
Written on an auspicious day in the second month of spring, in the year Wuwu of the Qingyuan era (1198). Respectfully, Zongxiao.