二、梁揚州某庵尼僧法傳
2. Biography of Nun Fa from a Certain Nunnery in Yangzhou, Liang Dynasty
僧法，太學博士江泌女，小而出家。年八、九歲，有時靜坐閉目，前後誦出二十一經，合三十五卷，揚州僧俗咸稱神授。茲列經目於後：淨土經七卷；妙莊嚴經四卷；妙音師子吼經三卷；益意經三卷；阿那含經二卷；寶頂經一卷；正頂經一卷；法華經一卷；勝鬘經一卷；藥草經一卷；太子經一卷；伽耶婆經一卷；波羅奈經一卷；優婁頻經一卷；般若得經一卷；華嚴瓔珞經一卷；出乘師子吼經一卷；踰陀衛經一卷；優曇經一卷；維摩經一卷；序七世經一卷。費長房編入三寶紀中，且推論之曰：「房驗經論，斯理皎然。是宿習來，非關神授。」且據外典，夫子有云：「生而知之者聖，學而知之者次」，此局談今生，昧於過去爾。若不爾者，何以得辯外內賢聖淺深過現乎？
The nun Fa, daughter of Jiang Bi, the Grand Scholar of the Imperial Academy, left home to become a nun at a young age. At eight or nine years old, she would sometimes sit quietly with her eyes closed and recite twenty-one sutras from memory, totaling thirty-five scrolls. The monastic and lay communities of Yangzhou all called it a divine transmission. The list of sutras is as follows: *Pure Land Sutra*, seven scrolls; *Sutra of Wondrous Adornment*, four scrolls; *Sutra of the Lion’s Roar of Wondrous Sound*, three scrolls; *Sutra of Benefiting the Mind*, three scrolls; *Anagamin Sutra*, two scrolls; *Sutra of the Jeweled Summit*, one scroll; *Sutra of the True Summit*, one scroll; *Lotus Sutra*, one scroll; *Srimala Sutra*, one scroll; *Sutra of Medicinal Herbs*, one scroll; *Sutra of the Crown Prince*, one scroll; *Gayapada Sutra*, one scroll; *Varanasi Sutra*, one scroll; *Uruvilva Sutra*, one scroll; *Prajnaparamita Sutra*, one scroll; *Sutra of the Garland of the Flower Adornment*, one scroll; *Sutra of the Lion’s Roar of the Emerging Vehicle*, one scroll; *Yutavati Sutra*, one scroll; *Udumbara Sutra*, one scroll; *Vimalakirti Sutra*, one scroll; *Sutra of the Sequence of Seven Lifetimes*, one scroll.
Fei Changfang included these in the *Records of the Three Jewels* and commented: "Upon examining the sutras and treatises, this principle is clear. It comes from past-life practice, not from any divine transmission." Moreover, based on non-Buddhist texts, Confucius said: "Those who are born with knowledge are the highest; those who acquire knowledge through learning come next." This statement only speaks of this present life, ignoring past lives. If it were not so, how could one distinguish between the shallow and deep, past and present, of sages within and outside Buddhism?