T45n1898_律相感通傳
大正藏第 45 冊 No. 1898 律相感通傳
No. 1898
重刻律相感通傳序
唐終南山澄照大師。兼通三藏。而精於毗尼。親承曇無德宗。橫弘豎揚。天下釋氏之徒。不失僧伽之所以為僧伽。猶之春行大地。萬物咸被其澤。而其弘揚依開顯扶談之意。令諸學者域心於圓極之乘。聖僧賓頭盧嘗為現身。以佛滅已來弘律第一稱之。豈不爾耶。為其持戒殊勝戒光直透天宮。感得諸天神將常來護衛供以天饌。因凡事可質者。一一舉之。天神隨問隨答。大師錄其有談戒律之相者。以為一卷。律相感通傳是也。是傳傳於本邦尚矣。惜其印本未免有魚魯之謬。近有僧高淳元者。得諸本對挍。將欲重梓行之。來謁予序。昔大慧禪師常讀是傳。往往以傳中事。自奉示人。蓋追仰大師也。今或有不信是傳輒生誣謗者。所謂欲逾日月。多見其不知量也。是傳之行固不俟予言。但佳元好學萠志於扶宗故為言之。其讀是傳者。庶幾有增尊信矣。 旹
享保戊戌歲三月既望日
河南龍山沙門慧淑敬撰
律相感通傳
唐干封二年仲春 終南山沙門釋道宣撰
余曾見晉太常于寶撰搜神錄述。晉故中牟令蘇韶有才識。咸寧中卒。乃晝現形於其家。諸親故知友聞之。並同集。飲啖
【現代漢語翻譯】 現代漢語譯本
大正藏第 45 冊 No. 1898 《律相感通傳》
No. 1898
重刻《律相感通傳》序
唐代終南山的澄照大師，兼通經、律、論三藏，尤其精通毗尼（Vinaya，戒律）。他親承曇無德宗（Dharmaguptaka，法藏部），橫向弘揚，縱向發揚，使天下的釋迦弟子，不失去僧伽（Sangha，僧團）之所以為僧伽的本質。就像春風吹拂大地，萬物都蒙受其恩澤。而他弘揚佛法，依據開示顯明、扶助談論的宗旨，使各位學者專心於圓滿至極的佛乘。聖僧賓頭盧（Pindola，賓度羅尊者）曾經顯現真身，稱讚大師為佛陀涅槃以來弘揚戒律第一人。難道不是這樣嗎？因為他持戒殊勝，戒光直接穿透天宮，感得諸天神將常常前來護衛，供奉天上的美食。因為凡是可以用事實來驗證的事情，大師都一一提出來，天神隨著提問而回答。大師記錄其中有關談論戒律之相的內容，寫成一卷，就是《律相感通傳》。這部傳記流傳到本國已經很久了，可惜的是，印本難免有魚魯亥豕的錯誤。最近有僧人高淳元，得到各種版本進行對照校正，打算重新刊印發行，前來拜訪我，希望我作序。過去大慧禪師常常閱讀這部傳記，常常用傳記中的事情，來開示眾人，大概是追慕澄照大師吧。現在或許有人不相信這部傳記，動輒產生誣衊誹謗，這真是所謂想要超越日月，多半是不知道自己有多少斤兩啊。這部傳記的流傳本來就不需要我多說什麼，但是因為高淳元好學，立志于扶持宗門，所以我就寫了這些話。希望閱讀這部傳記的人，能夠更加增進尊崇和信任。
享保戊戌年三月既望日
河南龍山沙門慧淑敬撰
《律相感通傳》
唐干封二年仲春 終南山沙門釋道宣撰
我曾經看到晉太常于寶撰寫的《搜神記》中記載，晉朝故中牟縣令蘇韶有才識，咸寧年間去世。竟然在白天顯形於家中。各位親戚故交聽到這個訊息，都一同聚集，飲酒吃飯。
【English Translation】 English version
Tripitaka Volume 45, No. 1898, Records of Spiritual Responses Concerning the Vinaya
No. 1898
Preface to the Re-engraved Records of Spiritual Responses Concerning the Vinaya
Master Cheng Zhao of Zhongnan Mountain in the Tang Dynasty was versed in the three divisions of the Tripitaka (Sutras, Vinaya, and Shastras), and particularly proficient in the Vinaya (discipline). He was a direct successor of the Dharmaguptaka (a school of Buddhism emphasizing the Vinaya), propagating it both widely and deeply, ensuring that the Sangha (community of monks) throughout the land did not lose its essence. It was like spring traveling across the earth, with all things benefiting from its grace. His propagation relied on the intention of revealing and supporting discussions, enabling scholars to focus their minds on the ultimate vehicle of perfect enlightenment. The holy monk Pindola (a disciple of the Buddha) once appeared in person, praising the master as the foremost propagator of the Vinaya since the Buddha's Parinirvana (death). Is this not so? Because his upholding of the precepts was supremely virtuous, the light of his precepts directly penetrated the heavenly palace, causing the gods and generals to constantly come to protect him, offering heavenly delicacies. Because everything that could be verified with facts, the master presented one by one, and the gods answered as questions were raised. The master recorded the content concerning the characteristics of discussing the Vinaya, compiling it into a volume, which is the 'Records of Spiritual Responses Concerning the Vinaya'. This record has been circulating in this country for a long time. Unfortunately, the printed version inevitably contains errors. Recently, the monk Gao Chunyuan obtained various versions for comparison and correction, intending to re-publish and distribute it. He came to visit me, hoping that I would write a preface. In the past, Chan Master Dahui often read this record, often using the events in the record to instruct others, probably in admiration of Master Cheng Zhao. Now, perhaps there are those who do not believe in this record, readily generating slander and defamation. This is truly like trying to surpass the sun and moon, mostly showing their lack of self-awareness. The circulation of this record originally does not need me to say much, but because Gao Chunyuan is studious and aspires to support the sect, I have written these words. May those who read this record increase their respect and trust.
On the 16th day of the third month of the Hōreki year
Respectfully written by the Shramana Huishu of Longshan, Henan
Records of Spiritual Responses Concerning the Vinaya
Written by the Shramana Shi Daoxuan of Zhongnan Mountain in the second spring of the second year of Qianfeng in the Tang Dynasty
I once saw in the 'Sou Shen Ji' (Records of Searching for the Supernatural) compiled by Yu Bao, the Grand Master of Jin, that Su Shao, the former magistrate of Zhongmu County in Jin, was talented and knowledgeable, and died during the Xianning period. He actually appeared in his home during the day. All relatives and friends, upon hearing this news, gathered together, drinking and eating.
言笑不異於人。或有問者。中牟在生。多諸賦述。言出難尋。請敘死生之事。可得聞耶。韶曰。何得有隱。索紙筆著死生篇。其詞曰。運精氣兮離故形。神𦕈𦕈兮爽玄冥。歸北帝兮造酆京。崇墉郁兮廓崢嶸。升鳳闕兮謁帝庭。邇卜商兮室顏生。親大聖兮項良成。希吳季兮慕嬰明。抗清論兮風英英。敷華藻兮文璨榮。庶擢身兮登昆瀛。受祚福兮享千齡。余多不盡。初見其詞。若存若亡。余見梁初江泌女誦出凈土大莊嚴等三十餘經。逮于即目。猶有斯事。往緣有幸。近以今年二月末。數感天人。有若曾面。告余云。所著文翰。續高僧傳。廣弘明集等。裨助聖化。幽靈隨喜。無不讚悅。至於律部抄錄疏儀。無足與貳。但于斷輕重物。少有疏失。斯非仁過。抑推譯者。如何以王貴衣。同於白衣俗服。相從入重。乃至𣰽𣯫。同法衣相量者。亦在輕收。且王著貴衣。同比丘之三衣也。價直十萬者。故曰貴衣。用以施僧。可同輕限。白衣外道之服。斯本出家者絕之。三衣唯佛制名。著者定得解脫。是故白衣俗服。佛嚴制斷。若有亡者。並在重收。至於𣰽𣯫三衣。相量同三衣也。邊方開皮臥具。亦是三衣。條葉在外。柔毛在內。寒酷之國。佛開為道。必至布鄉。還非輕限。可改前迷宜從后悟。如來在日。尚有後制廢前。何況於今。不存
迷悟之事也。余問所從來。有一天人。來禮敬敘暄涼已曰。弟子性王名璠。是大吳之蘭臺臣也。會師初達建業。孫主即未許之。令感希有之瑞。為立非常之廟。於時天地神祇。咸加靈被。於三七日。遂感舍利。吳主手執銅瓶傾銅盤內。舍利所沖。盤即破裂。乃至火燒錘試。俱不能損。闞澤張昱之徒。亦是天人護助。入其身中。令其神爽通敏答對諧允。今並在天。弘護佛法為事。弟子是南天韋將軍下之使者。將軍事務極多。擁護三洲之佛法。有斗諍陵危之事。無不躬往和喻令解。今附和南天欲即來。前事擁隔不久當至。且令弟子等共師言議。不久復有天來云。姓羅氏蜀人也。言作蜀音。廣說律相。初相見時。如俗禮儀。敘述緣由。多有次第。遂有忽忘。次又一天云。姓費氏。禮敬如前云。弟子迦葉佛時生。在初天韋將軍下。諸天貪慾所醉。弟子以宿願力。不受天欲。清凈梵行。偏敬毗尼。韋將軍童真梵行。不受天欲。一王之下有八將軍。四王三十二將。週四天下。往還護助諸出家人。四天下中。北天一洲少有佛法。餘三天下佛法大弘。然出家人多犯禁戒。少有如法。東西天下少有黠慧。煩惱難化。南方一洲雖多犯罪。化令從善。心易調伏。佛臨涅槃。親受付囑。並令守護。不使魔撓。若不守護如是破戒。誰有行我之法教
【現代漢語翻譯】 現代漢語譯本： 這是關於迷悟的事情。我問這些事情從何而來。有一天人前來，禮敬並問候寒暖之後說：『弟子名叫性王，字璠，是大吳的蘭臺臣。當初大師初到建業時，孫權並未立即允許，後來因為感應到希有的祥瑞，才為大師建立了非常規格的寺廟。當時天地神祇都加以靈驗庇佑。在二十一天內，便感應到了舍利。吳主親自手持銅瓶，將舍利傾倒在銅盤內，舍利衝擊之處，銅盤立即破裂。甚至用火燒、錘擊等方法試驗，都不能損壞舍利。闞澤、張昱等人，也是天人護助，進入他們的身體，使他們神清氣爽，通敏達理，回答問題和諧允當。他們現在都在天上，以弘揚護持佛法為己任。弟子是南天韋將軍手下的使者。韋將軍事務極其繁多，擁護三洲的佛法。遇到爭鬥侵凌的事件，沒有不親自前往調和勸解的。現在附和南天，想要立即前來。因為之前的事情耽擱，不久就會到達。先讓弟子等與大師商議。』 不久后又有天人前來，說：『姓羅，是蜀人。』用蜀地方言，廣泛地講述律相。初次見面時，如同世俗禮儀，敘述緣由，多有次第，但有時會忽然忘記。 接著又有一天人前來，姓費，禮敬如前，說：『弟子在迦葉佛時出生，在初天韋將軍手下。諸天貪戀欲樂，弟子以宿世的願力，不受天欲，清凈修行梵行，特別敬重毗尼（戒律）。韋將軍童真修行梵行，不受天欲。一位天王之下有八位將軍，四位天王有三十二位將，周遊四天下，往來護助各位出家人。四天下中，北天一洲很少有佛法。其餘三天下佛法大為弘揚。然而出家人多有違犯禁戒的，很少有如法修行的。東西天下很少有聰慧之人，煩惱難以化解。南方一洲雖然多有犯罪之人，但教化他們從善，心容易調伏。佛陀臨近涅槃時，親自接受佛陀的囑託，並令韋將軍守護佛法，不使魔來擾亂。如果不守護這些破戒之人，誰還會修行我的佛法教義呢？』
【English Translation】 English version: This concerns matters of delusion and enlightenment. I asked where these things come from. A deva (heavenly being) came, paid respects, and after exchanging greetings, said: 'Disciple's name is Xing Wang (Nature King), courtesy name Fan, and I am a minister of the Lantai (imperial library) of Great Wu. When the master first arrived in Jianye (Nanjing), Sun Quan (the ruler of Wu) did not immediately permit it. Later, feeling the auspiciousness of a rare event, he established a temple of extraordinary scale for the master. At that time, the gods of heaven and earth all added their spiritual blessings. Within twenty-one days, relics were sensed. The ruler of Wu personally held a copper bottle and poured the relics into a copper plate. Where the relics struck, the plate immediately shattered. Even fire and hammer tests could not damage them. Kan Ze, Zhang Yu, and others were also assisted by devas who entered their bodies, making them clear-headed, intelligent, and their answers harmonious and appropriate. They are now in heaven, taking the propagation and protection of the Buddha's Dharma as their duty. Disciple is a messenger under General Wei (Skanda) of the Southern Heaven. General Wei has extremely many affairs, protecting the Buddha's Dharma of the three continents (Jambudvipa, Purvavideha, Aparagodaniya). Whenever there are events of strife and aggression, he personally goes to mediate and persuade them to resolve it. Now, echoing the Southern Heaven, he wants to come immediately. Delayed by previous matters, he will arrive soon. Let disciples discuss with the master first.' Soon after, another deva came and said: 'My surname is Luo, and I am from Shu (Sichuan).' Speaking in the Shu dialect, he extensively explained the aspects of the Vinaya (monastic discipline). When we first met, it was like secular etiquette, narrating the reasons in order, but sometimes he would suddenly forget. Then another deva came, surname Fei, paying respects as before, said: 'Disciple was born during the time of Kashyapa Buddha, under General Wei of the first heaven. The devas are intoxicated by desire, but disciple, with the power of past vows, does not accept heavenly desires, purely practicing Brahma-conduct, especially respecting the Vinaya. General Wei, a virgin, practices Brahma-conduct, not accepting heavenly desires. Under one heavenly king, there are eight generals, and under the four heavenly kings, there are thirty-two generals, traveling around the four continents (Jambudvipa, Purvavideha, Aparagodaniya, Uttarakuru), going back and forth to protect all renunciants. Among the four continents, the northern continent (Uttarakuru) has very little of the Buddha's Dharma. The other three continents greatly propagate the Buddha's Dharma. However, many renunciants violate the precepts, and few practice according to the Dharma. The eastern and western continents have few wise people, and afflictions are difficult to transform. Although the southern continent (Jambudvipa) has many who commit offenses, they are taught to do good, and their minds are easily subdued. When the Buddha was approaching Nirvana, he personally received the Buddha's entrustment and ordered General Wei to protect the Dharma, not allowing demons to disturb it. If these precept-breakers are not protected, who will practice my Dharma teachings?'
者。故佛垂誡。不敢不行。雖見毀禁。愍而護之。見行一善。萬過不咎。事等忘瑕。不存往失。且人中臭氣。上薰于空。四十萬里。諸天清凈。無不厭之。但以受佛付囑令守護法。佛尚與人同。止諸天不敢不來。韋將軍三十二將之中。最存弘護。多有魔子魔女輕弄比丘道力微者。併爲惑亂。將軍恓惶奔赴。應機除剪。故有事至。須往四王所。時王見皆起。為韋將軍修童真行護正法故。弟子性樂戒律。如來一代所制毗尼。並在座中。聽受戒法。因問律中諸隱文義。無不決滯。然此東華三寶素有。山海水石往往多現。但謂其靈。而敬之顧訪來由。莫知投詣。遂因此緣隨而咨請。且泛舉文相。以理括之。未曾博觀。不可以語也。余少樂多聞。希世拔俗之典籍故。搜神研神冥祥冥報旌異述異志怪錄幽。曾經閱之。非疑慮。況佛布天人之說。心進勇銳之文。護助形神。守持城塔。事出前聞。非為徒說。后諸緣敘並依出而疏之。
初問佛事
益州成都多寶石佛者。何代時像從地涌出。答曰。蜀都元基青城山上。今成都大海之地。昔迦葉佛時有人。于西耳河造之。擬多寶佛全身相也。在西耳河鷲頭山寺。有成都人。往彼興易。請像將還。至今多寶寺處。為海神蹈舡所沒。初取像人見海神子岸上游行。謂是山怪。遂殺之。
【現代漢語翻譯】 現代漢語譯本：因此，佛陀垂誡，我們不敢不遵行。即使見到有人毀犯戒律，也憐憫並護衛他。見到他做一件善事，即使有萬般過錯也不追究。對待事情如同忘記瑕疵，不記著過去的過失。而且，人間的臭氣，向上薰染到空中，四十萬里之遙。諸天清凈，沒有不厭惡的。但因為他們接受了佛陀的囑託，要守護佛法，佛陀尚且與人同在，所以諸天不敢不來。韋將軍（護法神）在三十二將之中，最是盡心弘揚護持佛法。很多魔子魔女輕視戲弄道力微弱的比丘，並加以迷惑擾亂。韋將軍總是惶恐奔赴，隨機應變地剷除他們。所以，一旦有事發生，需要前往四王（四大天王）處，四王見到韋將軍都會起身，因為韋將軍修行童真行，護持正法。弟子我性喜戒律，如來一代所制定的所有毗尼（戒律），都在座中聽受戒法。因此請問律中的各種隱晦文義，沒有不能解決疑難的。然而，這東華（中國）的三寶（佛、法、僧）向來就有，山水巖石往往顯現靈異。人們只是認為它們有靈性，而敬畏它們，探訪它們的來由，卻不知道該向誰請教。於是因此機緣，我隨之請教。而且只是泛泛地舉出文句的表面意思，用道理來概括它，未曾廣泛地觀察研究，不可以與人深談。我年少時喜歡博聞強記，希望找到世間罕見、超凡脫俗的典籍，所以像《搜神記》、《研神記》、《冥祥記》、《冥報記》、《旌異記》、《述異記》、《志怪錄》、《幽明錄》等，我都曾經閱讀過。這並非是疑慮，更何況佛陀宣講天人的存在，鼓勵人們精進勇猛，護助形神，守持城塔，這些事情早有耳聞，並非是憑空捏造。後面的各種因緣敘述，都依據經典原文加以疏解。
初問佛事
益州成都的多寶石佛（佛像），是哪個朝代的佛像？從地裡涌出來的嗎？回答說：蜀都（成都）的元基在青城山上，現在成都大海的地方，過去迦葉佛（過去七佛之一）時代，有人在西耳河建造了它，仿照多寶佛（多寶如來）的全身像。在西耳河的鷲頭山寺，有成都人，前往那裡做買賣，請了這尊佛像準備帶回來。到了現在多寶寺的地方，被海神掀翻船隻所淹沒。最初取佛像的人，看見海神的孩子在岸上嬉戲，以為是山裡的妖怪，於是殺了他。
【English Translation】 English version: Therefore, the Buddha gave instructions, and we dare not disobey them. Even if we see someone violating the precepts, we pity and protect them. If we see them doing one good deed, we do not blame them for ten thousand faults. We treat matters as if forgetting flaws, and do not dwell on past mistakes. Moreover, the foul odor of humans rises and permeates the air for four hundred thousand miles. The heavens are pure, and none do not detest it. But because they have received the Buddha's entrustment to protect the Dharma, and the Buddha is still with humans, the heavens dare not fail to come. General Wei (a Dharma protector) is the most diligent in promoting and protecting the Dharma among the thirty-two generals. Many demon sons and demon daughters belittle and tease the Bhikkhus whose spiritual power is weak, and confuse and disturb them. General Wei always rushes to their aid in fear and trepidation, and eliminates them according to the situation. Therefore, once something happens and it is necessary to go to the Four Kings (Four Heavenly Kings), the Kings will rise to greet General Wei, because General Wei practices the pure conduct of a youth and protects the True Dharma. I, the disciple, am fond of the precepts, and all the Vinaya (precepts) established by the Tathagata (Buddha) throughout his life are heard and received in this assembly. Therefore, I ask about the various obscure meanings in the Vinaya, and there is nothing that cannot be resolved. However, the Three Jewels (Buddha, Dharma, Sangha) of Donghua (China) have always existed, and mountains, waters, and rocks often manifest spiritual phenomena. People only consider them to be spiritual and revere them, inquiring about their origins, but do not know who to ask. Therefore, due to this opportunity, I follow up with questions. Moreover, I only superficially cite the literal meaning of the sentences, and summarize it with reason, without having extensively observed and studied it, so I cannot speak deeply with others. When I was young, I liked to be knowledgeable and hoped to find rare and extraordinary books in the world, so I have read books such as 'Records of Searching for Spirits', 'Records of Investigating Spirits', 'Records of Auspicious Omens in the Underworld', 'Records of Retribution in the Underworld', 'Records of Praising the Unusual', 'Records of Describing the Unusual', 'Records of Strange Tales', and 'Records of the Dark and Bright'. This is not out of doubt, let alone the Buddha's preaching of the existence of gods and humans, encouraging people to be diligent and courageous, protecting the body and spirit, and guarding cities and pagodas. These things have been heard before and are not fabricated. The various causes and conditions described later are all explained based on the original text of the scriptures.
First Question on Buddhist Affairs
The Many-Jeweled Buddha (a Buddha statue) in Yizhou Chengdu, from which dynasty is the statue? Did it emerge from the ground? The answer is: The foundation of Shudu (Chengdu) is on Qingcheng Mountain. In the area of the great sea of Chengdu today, in the time of Kashyapa Buddha (one of the Seven Buddhas of the Past), someone built it on the Xi'er River, imitating the full body image of Many-Jeweled Buddha (Prabhutaratna). In the Vulture Peak Temple on the Xi'er River, there was a person from Chengdu who went there to trade and invited this Buddha statue to bring it back. When they reached the place where the Many-Jeweled Temple is now, they were submerged by the sea god who overturned the boat. The person who first took the Buddha statue saw the sea god's child playing on the shore and thought it was a mountain monster, so he killed it.
因爾神瞋覆沒。人像俱溺同在一舡。多寶佛舊在鷲頭山寺。古基尚在。仍有一塔。常發光明。今向彼土道。由朗州過大小山。算三千餘里。方達西耳河。河大闊。或百里。五百里。中有山洲。亦有古寺經像。而無僧住。經同此文。時聞鐘聲。百姓殷實。每年二時供養古塔。塔如戒壇。三重石砌上有覆釜。其數極多。彼土諸人但言神冢。每發光明。人以蔬食祭之。求福祚也。其地西北。去嶲州二千餘里。去天竺非遠。往往有至彼者(云云)。至晉時有僧。于地見土墳出。隨出隨除。終不可平。后見坼開。深怪其爾。乃堀深丈餘。獲像及人骨在舡。其髑髏骨肘脛悉粗大。數倍過今人。即迦葉佛時。閻浮人壽二萬歲時也。今時命促形小。固其常然。初出之時。牽曳難得。弟子化為老人。指揮方便須臾得出。至周滅法暫隱。隋興重更出之。蜀人但知其靈從地而出。亦不測其根源。見其華趺。有多寶字。因遂名為多寶佛。遂名多寶寺也。余問。多寶隸書出於亡秦之代。如何迦葉佛時。已有神州書耶。答云。亡秦李斯隸書此乃近代。遠承隸書之興。興于古佛之世。見今南洲。四面千有餘洲。莊嚴閻浮。一方百有餘國。文字言音同今唐國。但以海路遼遠動數十萬里。譯者莫傳。故使此方封懷守株。不足怪也。師不聞乎。梁顧野王大學
【現代漢語翻譯】 現代漢語譯本：因為您的嗔怒覆蓋了一切，人和佛像一同沉沒在一艘船里。多寶佛（Prabhutaratna Buddha）以前在鷲頭山寺（Grdhrakuta Mountain Temple）。古老的遺址還在，仍然有一座塔，經常發出光明。現在前往那個地方，從朗州經過大小山，大約三千多里，才能到達西耳河。那條河非常寬闊，或許有幾百里，或許有五百里，河中有山洲，也有古老的寺廟和佛像，但是沒有僧人居住。經書和這裡（指現在的地方）的文字相同。時常能聽到鐘聲。百姓生活富足，每年兩次供養古塔。塔像戒壇一樣，有三層石砌的結構，上面有覆缽式的建築，數量非常多。當地的人們只說是神靈的墳墓，每次發光的時候，人們就用蔬菜食物祭祀它，祈求福運。那個地方在嶲州西北，距離兩千多里，距離天竺不遠，經常有人到那裡去（此處省略）。到了晉朝的時候，有個僧人看到地上有土墳出現，隨著出現就隨著清除，始終無法平整。後來看到裂開，非常奇怪。於是挖掘了一丈多深，獲得佛像和人的骨頭在一艘船里。那些頭骨和肘脛骨都非常粗大，比現在的人大好幾倍。那是迦葉佛（Kasyapa Buddha）時代，閻浮提（Jambudvipa）的人壽命有兩萬歲的時候。現在壽命短促，形體矮小，本來就是這樣。最初出土的時候，牽拉拖拽難以得到。弟子化作老人，指揮方便，一會兒就取出來了。到了周朝滅佛的時候，暫時隱藏起來。隋朝興盛的時候，又重新出現。蜀地的人只知道它很靈驗，從地裡出來，也不瞭解它的根源。看到它的蓮花座，有很多寶字，因此就命名為多寶佛，於是命名為多寶寺。我問：『多寶隸書出現在亡秦時代，為什麼迦葉佛時代，就已經有神州文字了呢？』回答說：『亡秦李斯創造的隸書是近代的事情。隸書的興起，是遠遠繼承了古代佛陀的時代。現在南瞻部洲（Jambudvipa）四面有一千多個洲，莊嚴閻浮提，一方有一百多個國家，文字語言和現在的唐朝相同。只是因為海路遙遠，動輒幾十萬里，翻譯的人沒有傳達，所以才使得這裡的人們封閉保守，不足為怪。您沒有聽說過嗎？』梁朝顧野王大學士（此處省略）。 English version: Because of your anger covering everything, people and Buddha images sank together in a boat. Prabhutaratna Buddha (Duobao fo) used to be in Grdhrakuta Mountain Temple (鷲頭山寺). The old site is still there, and there is still a pagoda that often emits light. Now going to that place, passing through the Great and Small Mountains from Langzhou, it takes more than three thousand li to reach the Xier River. That river is very wide, perhaps hundreds of li, perhaps five hundred li, and there are mountain continents in the river, as well as ancient temples and Buddha images, but no monks live there. The scriptures are the same as the text here (referring to the present place). The sound of bells can often be heard. The people live a prosperous life, and they offer sacrifices to the ancient pagoda twice a year. The pagoda is like an ordination platform, with a three-layered stone structure, and on top of it is an inverted bowl-shaped building, in very large numbers. The local people only say that it is the tomb of a god, and every time it emits light, people use vegetables and food to sacrifice to it, praying for good fortune. That place is northwest of Xizhou, more than two thousand li away, and not far from Tianzhu (India), and people often go there (omitted here). During the Jin Dynasty, a monk saw a soil tomb appearing on the ground, and as it appeared, it was cleared away, but it could never be leveled. Later, he saw it split open and was very surprised. So he dug more than ten feet deep and found Buddha images and human bones in a boat. Those skulls and ulna bones were very thick and several times larger than those of modern people. That was the time of Kasyapa Buddha (迦葉佛), when the people of Jambudvipa (閻浮提) lived for 20,000 years. Now life is short and the body is small, which is naturally the case. When it was first unearthed, it was difficult to pull and drag it out. A disciple transformed into an old man, directing the convenience, and it was taken out in a short while. When the Zhou Dynasty destroyed Buddhism, it was temporarily hidden. When the Sui Dynasty flourished, it reappeared. The people of Shu only knew that it was very effective and came out of the ground, and they did not understand its origin. Seeing its lotus pedestal, there were many treasure characters, so it was named Prabhutaratna Buddha (多寶佛), and then it was named Duobao Temple (多寶寺). I asked: 'Duobao clerical script appeared in the era of the fallen Qin Dynasty, why was there Shenzhou script in the era of Kasyapa Buddha?' The answer was: 'The clerical script created by Li Si of the fallen Qin Dynasty is a recent matter. The rise of the clerical script is a distant inheritance from the era of the ancient Buddha. Now Jambudvipa (南瞻部洲) has more than a thousand continents on all sides, decorating Jambudvipa, and there are more than a hundred countries on one side, and the writing and language are the same as those of the current Tang Dynasty. It is only because the sea route is far away, often hundreds of thousands of miles, and the translators have not conveyed it, so that the people here are closed and conservative, which is not surprising. Haven't you heard of it?' Scholar Gu Yewang of the Liang Dynasty (omitted here).
【English Translation】 Because of your anger covering everything, people and Buddha images sank together in a boat. Prabhutaratna Buddha (Duobao fo) used to be in Grdhrakuta Mountain Temple (鷲頭山寺). The old site is still there, and there is still a pagoda that often emits light. Now going to that place, passing through the Great and Small Mountains from Langzhou, it takes more than three thousand li to reach the Xier River. That river is very wide, perhaps hundreds of li, perhaps five hundred li, and there are mountain continents in the river, as well as ancient temples and Buddha images, but no monks live there. The scriptures are the same as the text here (referring to the present place). The sound of bells can often be heard. The people live a prosperous life, and they offer sacrifices to the ancient pagoda twice a year. The pagoda is like an ordination platform, with a three-layered stone structure, and on top of it is an inverted bowl-shaped building, in very large numbers. The local people only say that it is the tomb of a god, and every time it emits light, people use vegetables and food to sacrifice to it, praying for good fortune. That place is northwest of Xizhou, more than two thousand li away, and not far from Tianzhu (India), and people often go there (omitted here). During the Jin Dynasty, a monk saw a soil tomb appearing on the ground, and as it appeared, it was cleared away, but it could never be leveled. Later, he saw it split open and was very surprised. So he dug more than ten feet deep and found Buddha images and human bones in a boat. Those skulls and ulna bones were very thick and several times larger than those of modern people. That was the time of Kasyapa Buddha (迦葉佛), when the people of Jambudvipa (閻浮提) lived for 20,000 years. Now life is short and the body is small, which is naturally the case. When it was first unearthed, it was difficult to pull and drag it out. A disciple transformed into an old man, directing the convenience, and it was taken out in a short while. When the Zhou Dynasty destroyed Buddhism, it was temporarily hidden. When the Sui Dynasty flourished, it reappeared. The people of Shu only knew that it was very effective and came out of the ground, and they did not understand its origin. Seeing its lotus pedestal, there were many treasure characters, so it was named Prabhutaratna Buddha (多寶佛), and then it was named Duobao Temple (多寶寺). I asked: 'Duobao clerical script appeared in the era of the fallen Qin Dynasty, why was there Shenzhou script in the era of Kasyapa Buddha?' The answer was: 'The clerical script created by Li Si of the fallen Qin Dynasty is a recent matter. The rise of the clerical script is a distant inheritance from the era of the ancient Buddha. Now Jambudvipa (南瞻部洲) has more than a thousand continents on all sides, decorating Jambudvipa, and there are more than a hundred countries on one side, and the writing and language are the same as those of the current Tang Dynasty. It is only because the sea route is far away, often hundreds of thousands of miles, and the translators have not conveyed it, so that the people here are closed and conservative, which is not surprising. Haven't you heard of it?' Scholar Gu Yewang of the Liang Dynasty (omitted here).
之大博士也。周訪字源。出沒不定。故玉篇序云。有開春申君墓。得其銘文。皆是隸字。撿春申是周代六國時也。隸字則非吞併之日也。此國篆隸諸書猶有茫昧。寧知迦葉佛時之事乎。非其耳目之所聞見也。余又問。今京城西高四土臺。俗諺云是蒼頡造書檯。如何云隸字古時已有。答云。蒼頡於此臺上。增土造臺。觀鳥跡者。非無其事。且蒼頡之傳。此土罕知其源。或云黃帝之臣。或云古帝王也。鳥跡之書其變一途。今所施。有無益之言。不勞述也。又有天人。姓陸名玄暢。來謁云。弟子周穆王時。生在初天。本是迦葉佛時。天人為通化故。周時暫現。所問京西高四臺者。其本迦葉佛於此第三會說法度人。至穆王時。文殊目連來化。穆王從之。即列子所謂化人者是也。化人示穆王。高四臺是迦葉佛說法處。因造三會道場。至秦穆公時。扶風獲一石佛。穆公不識。棄馬坊中。穢污此像。護像神瞋。令公染疾。公又夢遊上帝。極被責教。覺問侍臣由余。答云。臣讀古書。周穆王時。有化人來此土。云是佛神。穆王信之。於終南山。造中天臺。高千餘尺。基址見存。又于蒼頡臺。造神廟。名三會道場。公今所患。殆非佛神為之耶。公聞大怖。語由余曰。吾近獲一石人。衣冠非今所制。棄之馬坊。將非是佛神耶。由余聞往視之
{ "translations": [ "這位是大學問家。周訪，字源。行蹤不定。所以《玉篇》的序中說，他曾開啟春申君（戰國時期楚國國相）的墓，得到墓中的銘文，都是隸書。考證春申君是周代六國時期的人物。那麼隸書就不是秦始皇吞併六國之後才有的了。對於篆書隸書這些書籍，人們還很茫然，怎麼會知道迦葉佛（過去七佛之一）時代的事情呢？這也不是他們的親耳所聽、親眼所見的事情。我（指作者）又問，現在京城西邊有高高的四土臺，俗話說那是倉頡（傳說中的漢字創造者）造書檯。怎麼說隸書古時候就有了呢？回答說，倉頡在這個臺上，增土造臺，觀察鳥的足跡，這事不是沒有。而且倉頡的傳說，在這個地方很少有人知道它的源頭。有人說是黃帝（中華人文始祖）的臣子，有人說是古代的帝王。鳥跡書的變化只是一種途徑。現在所施行的，有些是沒有益處的言論，不值得敘述。又有一個天人，姓陸名玄暢，來拜訪說，弟子在周穆王（西周第五位君王）時，生在初天（佛教欲界六天之一）。本來是迦葉佛時代的天人，爲了通化世人，所以在周朝暫時顯現。所問的京西高四臺，原本是迦葉佛在這裡第三次集會說法度人的地方。到了穆王時，文殊（文殊菩薩）和目連（目犍連，釋迦牟尼佛的十大弟子之一）來教化。穆王聽從了他們。就是《列子》里所說的化人。化人告訴穆王，高四臺是迦葉佛說法的地方，因此建造了三會道場。到了秦穆公（春秋時期秦國國君）時，在扶風（地名）得到一尊石佛。穆公不認識，丟棄在馬坊中，用污穢的東西玷污佛像。護法神生氣了，讓穆公生病。穆公又夢遊天宮，被上帝嚴厲地責備教訓。醒來后問侍臣由余（秦國大臣），由余回答說，臣讀古書，周穆王時，有化人來到這裡，說是佛神。穆王相信了他，在終南山，建造了中天臺，高一千多尺，地基還在。又在倉頡臺，建造了神廟，名叫三會道場。您現在所患的病，恐怕不是佛神造成的吧？穆公聽了非常害怕，告訴由余說，我最近得到一個石人，衣冠不是現在所穿戴的，丟棄在馬坊，難道是佛神嗎？由余聽了，前去察看。" ], "english_translations": [ 'This is a great scholar. Zhou Fang, styled Yuan. His whereabouts are uncertain. Therefore, the preface of the \'Yupian\' (a Chinese dictionary) says that he once opened the tomb of Lord Chunshen (a prime minister of the Chu state during the Warring States period), and obtained the inscriptions in the tomb, all of which were in the clerical script. Research shows that Lord Chunshen was a figure during the Zhou Dynasty, in the era of the Six Kingdoms. Then the clerical script did not originate after the Qin Emperor\'s annexation of the Six Kingdoms. People are still very ignorant of books like seal script and clerical script, how would they know about the events of the time of Kashyapa Buddha (one of the past seven Buddhas)? These are not things they have heard with their own ears or seen with their own eyes. I (referring to the author) further asked, now there are high Four Earth Platforms west of the capital, and it is popularly said that they are the platform where Cangjie (the legendary creator of Chinese characters) created characters. How can it be said that the clerical script existed in ancient times? The answer is that Cangjie added earth to this platform to build the platform, observing the footprints of birds, this is not without its basis. Moreover, the legend of Cangjie, in this land, few people know its origin. Some say he was a minister of the Yellow Emperor (the ancestor of Chinese civilization), and some say he was an ancient emperor. The changes in bird-track writing are only one path. Some of the words that are now being used are useless and not worth mentioning. There was also a Deva (a type of celestial being), named Lu Xuanchang, who came to visit and said, \'This disciple was born in the first heaven (one of the six heavens of the desire realm in Buddhism) during the reign of King Mu of Zhou (the fifth king of the Western Zhou Dynasty). Originally, he was a Deva from the time of Kashyapa Buddha, and in order to enlighten the world, he temporarily appeared in the Zhou Dynasty. The Four Earth Platforms west of the capital that you asked about were originally the place where Kashyapa Buddha gathered for the third time to preach and save people. When it came to King Mu, Manjushri (Manjushri Bodhisattva) and Maudgalyayana (one of the ten great disciples of Shakyamuni Buddha) came to teach. King Mu listened to them. This is the \'transformed person\' mentioned in the \'Liezi\'. The transformed person told King Mu that the Four Earth Platforms were the place where Kashyapa Buddha preached, so he built the Three Assemblies Dojo. When it came to Duke Mu of Qin (a ruler of the Qin state during the Spring and Autumn period), a stone Buddha was obtained in Fufeng (a place name). Duke Mu did not recognize it and discarded it in the horse stable, defiling the Buddha image with filth. The Dharma protector god was angry and made Duke Mu sick. Duke Mu also dreamed of traveling to heaven and was severely reprimanded by God. After waking up, he asked his attendant You Yu (a minister of the Qin state), and You Yu replied, \'I have read ancient books, and during the reign of King Mu of Zhou, a transformed person came here, saying that he was a Buddha god. King Mu believed him and built the Zhongtian Platform on Mount Zhongnan, more than a thousand feet high, and the foundation still exists. He also built a temple on the Cangjie Platform, called the Three Assemblies Dojo. The illness you are suffering from now, I am afraid it was caused by the Buddha god, right?\' Duke Mu was very frightened when he heard this and told You Yu, \'I recently obtained a stone man, whose clothes and hats are not what we wear now, and discarded it in the horse stable. Could it be a Buddha god?\' You Yu heard this and went to investigate.'" ] }
。對曰。此真佛神也。公取像澡浴。安清凈處。像遂放光。公又怖。謂神瞋也。宰三牲以祭之。諸善神擎棄遠處。公又大怖。以問由余。答曰。臣聞。佛神清潔。不進酒肉。愛重物命。如護一子。所有供養燒香而已。所可祭祀。餅果之屬。公又大悅。欲造佛像。絕於工人。又問由余。答曰。昔穆王造寺之側。應有工匠。遂于高四臺南村內。得一老人。姓王名安。年百八十。自云。曾於三會道場。見人造之。臣今年老。無力能作。所住村北有兄弟四人。曾於道場為諸匠。執作請追共造。依言作之。成一銅像相好圓備。公悅大賞赍之。彼人得財。並造功德。于土臺上造重閣。高三百尺。時人號為高四臺也。或曰高四樓。其人姓高。大者名四。或曰。兄弟四人同立故也。或取大兄之名以目之。故高四之名至今稱也。又問。目連佛在日已終。如何重現。答曰。同名六人。此曰小目連。非大目連也。至宇文周時。文殊師利化為梵僧。來游此土云。欲禮拜迦葉佛說法處。並往文殊所住之處。名清涼山。遍問道俗。無有知者。時有智猛法師。年始十八。返問梵僧。何因知有二聖余跡。答云。在秦都城南二十里。有蒼頡造書檯。即其地也。又云。在沙河南五十里。青山北四十里。又問。沙河青山是何語。答云。渭水終南山也。此僧便從
【現代漢語翻譯】 對曰：『這是真佛的神力啊。』 公就取來佛像沐浴乾淨，安放在清凈的地方。佛像於是放出光芒。 公又害怕了，認為神靈發怒了，宰殺牛、羊、豬三種牲畜來祭祀它。 結果眾善神把祭品丟棄到遠處。 公更加害怕，就去問由余。 由余回答說：『我聽說，佛神是清凈的，不享用酒肉，愛護一切生命，如同保護自己的孩子一樣。 所有供養只需要燒香就可以了，可以用來祭祀的，是餅和水果之類的東西。』 公聽了非常高興，想要建造佛像，但是找不到工匠，又去問由余。 由余回答說：『過去穆王建造寺廟的旁邊，應該有工匠。』 於是就在高四臺南邊的村子裡，找到一位姓王名安的老人，年齡一百八十歲。 老人自己說，曾經在三會道場，看見人們建造佛像。 『我今年老了，沒有力氣做了。 我所住的村子北邊有兄弟四人，曾經在道場為各位工匠做助手，請把他們找來一起建造吧。』 於是按照老人的話去做，造成一尊銅像，相貌莊嚴圓滿。 公非常高興，重重地賞賜了他們。 那四個人得到錢財，就一起建造功德，在土臺上建造重閣，高三百尺。 當時的人們稱之為高四臺，也有人說是高四樓。 有人說，是因為那個人姓高，而且是兄弟中排行第四的緣故。 也有人說，是因為兄弟四人共同建造的緣故。 也有人取了大哥的名字來稱呼它，所以高四的名字流傳至今。 公又問：『目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）佛已經涅槃了，怎麼會再次顯現呢？』 由余回答說：『同名同姓的有六個人，這裡說的是小目連，不是大目連。』 到了宇文周時期，文殊師利（Manjusri，智慧的象徵）菩薩化身為梵僧，來到這裡遊歷，說：『想要禮拜迦葉佛（Kasyapa Buddha，過去七佛之一）說法的地方，並且前往文殊菩薩所居住的地方，名叫清涼山。』 他四處詢問僧人和百姓，沒有人知道。 當時有一位名叫智猛的法師，年齡才十八歲，反問那位梵僧：『您怎麼知道這裡有二聖的遺蹟呢？』 梵僧回答說：『在秦都城南二十里，有蒼頡（Cangjie，傳說中的漢字創造者）造書檯，就在那個地方。』 又說：『在沙河南五十里，青山北四十里。』 又問：『沙河、青山是什麼意思？』 梵僧回答說：『就是渭水和終南山啊。』 這位梵僧於是從 現代漢語譯本結束
【English Translation】 He replied, 'This is the power of the true Buddha.' The Duke then took the statue, bathed it clean, and placed it in a pure place. The statue then emitted light. The Duke was frightened again, thinking that the deity was angry, and sacrificed three kinds of livestock (oxen, sheep, and pigs) to it. As a result, all the good deities discarded the offerings far away. The Duke was even more frightened and asked You Yu. You Yu replied, 'I have heard that the Buddha is pure, does not enjoy wine and meat, and cherishes all life as if protecting his own child. All offerings only need to burn incense, and what can be used for sacrifice are things like cakes and fruits.' The Duke was very happy and wanted to build a Buddha statue, but could not find a craftsman, so he asked You Yu again. You Yu replied, 'Next to the temple built by King Mu in the past, there should be craftsmen.' So, in the village south of Gaositai (High Fourth Terrace), he found an old man named Wang An, who was one hundred and eighty years old. The old man himself said that he had seen people building Buddha statues at the Sanhui (Three Assemblies) Dharma assembly. 'I am old this year and have no strength to do it. There are four brothers north of the village where I live, who used to be assistants to the craftsmen at the Dharma assembly. Please find them and build it together.' So, according to the old man's words, they made a bronze statue with a solemn and perfect appearance. The Duke was very happy and rewarded them heavily. Those four people got the money and built merit together, building a double pavilion on the earthen platform, three hundred feet high. People at that time called it Gaositai (High Fourth Terrace), and some said it was Gaosilou (High Fourth Building). Some say it was because the person's surname was Gao and he was the fourth among the brothers. Others say it was because the four brothers built it together. Some people also took the name of the eldest brother to call it, so the name Gaosi has been passed down to this day. The Duke then asked, 'Maudgalyayana (one of the ten major disciples of the Buddha, known for his supernatural powers) Buddha has already passed away, how can he reappear?' You Yu replied, 'There are six people with the same name and surname. This refers to the Little Maudgalyayana, not the Great Maudgalyayana.' During the Yuwen Zhou period, Manjusri (the symbol of wisdom) Bodhisattva transformed into a Brahmin monk and came here to travel, saying, 'I want to worship the place where Kasyapa Buddha (one of the past seven Buddhas) preached the Dharma, and go to the place where Manjusri Bodhisattva lives, called Qingliang Mountain (Clear and Cool Mountain).' He asked monks and people everywhere, but no one knew. At that time, there was a Dharma master named Zhimeng, who was only eighteen years old, and asked the Brahmin monk in return, 'How do you know that there are relics of the two saints here?' The Brahmin monk replied, 'Twenty miles south of the Qin capital, there is Cangjie's (the legendary creator of Chinese characters) writing platform, which is in that place.' He also said, 'Fifty miles south of the Sha River and forty miles north of the Green Mountain.' He asked again, 'What do Sha River and Green Mountain mean?' The Brahmin monk replied, 'It is the Wei River and Zhongnan Mountain.' This monk then from End of English version
渭水直南而涉。遂到高四臺。便云。此是古佛說法處也。於時智猛法師隨往禮拜。不久失梵僧所在。智猛長大。具為太常韋卿說之。請其臺處依本置寺。遂奏周王。名三會寺。至隋大業中。廢入大寺。因被廢毀。配入菩提寺。今菩提寺西堂佛首即三會寺佛也。釋迦如來度迦葉后十二年中。來至此臺。其中見有迦葉佛舍利。周穆王身游大夏。佛告。彼土有古塔。可返禮事。王問。何方佛。答。在鄗京之東南也。西天竺國具有別傳。去歲長年師子國僧。九十九夏。三果人也。聞斯聖蹟。跣行至此。尋清涼山。國家供送。今夏在彼。所愿應遂也。余問曰。自昔相傳。文殊在清涼山。領五百仙人。說法經中明。文殊是久住娑婆世界菩薩。娑婆則大千總號。如何偏在此方。答曰。文殊諸佛仙之元師也。隨緣利見應變不同。大士之功非人境界。不勞評泊。但知多在清涼五臺之中。今彼見有五臺縣清涼府仙華山。往往有人見之。不得不信。又問。今五臺山中。臺之東南四十里。見有大孚靈鷲寺。兩堂隔澗猶存。南有華園。可二頃許。四時發彩。人莫究之。或云。漢明所立。或云。魏孝文帝作。互說不同如何。答云。俱是二帝所作。昔周穆之時。已有佛法。此山靈異。文殊所居。周穆于中造寺供養。及阿育王亦依置塔。漢明之初。摩騰
【現代漢語翻譯】 現代漢語譯本 渡過渭水向南直行，便到達高四臺。於是（有人）說：『這裡是古代佛陀說法的地方啊。』當時智猛法師跟隨前往禮拜，不久就失去了那位梵僧的軌跡。智猛長大后，將此事詳細地告訴了太常韋卿，請求在他所說的臺址上按照原來的樣子建造寺廟。韋卿於是上奏周王，命名為三會寺。到了隋朝大業年間，（三會寺）被廢除併入大寺。因為被廢棄損毀，（佛像等）被分配到菩提寺。現在菩提寺西堂的佛首就是三會寺的佛像。釋迦如來度化迦葉后的第十二年，來到這個臺。其中發現了迦葉佛的舍利。周穆王親自巡遊大夏時，佛告訴他：『那個地方有古老的塔，可以返回去禮拜供奉。』周穆王問：『是哪一方的佛？』（佛）回答說：『在鄗京（今陜西戶縣）的東南方。』西天竺國（印度）有專門的傳記記載此事。去年，一位來自師子國（斯里蘭卡）的長年僧人，已經九十九歲，是證得三果的阿羅漢。聽聞這個聖蹟，便赤腳走到這裡，尋找清涼山（五臺山）。國家供養護送他，今年夏天他在那裡，所希望的事情應該能夠實現。我問道：『從前就相傳，文殊菩薩在清涼山，帶領五百仙人。佛經中也明確說明，文殊菩薩是長久居住在娑婆世界（指我們所處的世界）的菩薩。娑婆是大千世界的總稱，為什麼偏偏在這裡呢？』回答說：『文殊菩薩是諸佛和仙人的老師。隨著因緣的變化而示現不同的形象。大士的功德不是凡人所能理解的，不必妄加評論。只要知道他大多在清涼五臺山之中。現在那裡有五臺縣、清涼府、仙華山，經常有人見到（文殊菩薩的示現），不得不相信。』又問：『現在五臺山中，在臺的東南四十里處，有一座大孚靈鷲寺，兩座殿堂隔著山澗仍然存在。南邊有一個華園，大約有二頃左右，四季都開放著色彩鮮豔的花朵，人們無法探究其中的奧秘。有人說是漢明帝所建，也有人說是魏孝文帝所建，說法不一，到底是怎麼回事？』回答說：『都是這兩位皇帝所建。從前周穆王的時候，就已經有了佛法。這座山非常靈異，是文殊菩薩居住的地方。周穆王在這裡建造寺廟供養，阿育王也在這裡建造佛塔。漢明帝初期，摩騰（Kāśyapa Mātanga） 竺法蘭（Dharmaratna）來到這裡，於是又重新建造了寺廟。所以說是兩位皇帝所建。』
【English Translation】 English version Having crossed the Wei River directly south, they arrived at Gao Si Tai (High Fourth Terrace). Then (someone) said, 'This is where the ancient Buddha preached!' At that time, Dharma Master Zhimeng followed to pay homage, and soon lost track of the Brahman monk. When Zhimeng grew up, he told the story in detail to Grand Master Wei Qing, requesting that a temple be built at the site of the terrace as it was originally. Wei Qing then reported to King Zhou, and it was named Sanhui Temple (Three Assemblies Temple). During the Daye era of the Sui Dynasty, it was abolished and merged into a larger temple. Because it was abandoned and destroyed, (the Buddha statues, etc.) were distributed to Bodhi Temple. Now, the Buddha's head in the west hall of Bodhi Temple is the Buddha of Sanhui Temple. Twelve years after Shakyamuni Buddha converted Kashyapa (one of the Buddha's chief disciples), he came to this terrace. Among them, relics of Kashyapa Buddha were found. When King Mu of Zhou personally toured Daxia (a region in ancient China), the Buddha told him, 'There are ancient pagodas in that land, you can return to worship and make offerings.' King Mu asked, 'Which Buddha is it?' (The Buddha) replied, 'It is southeast of Haojing (present-day Hu County, Shaanxi).' The country of West India (India) has a special biography recording this matter. Last year, an elderly monk from the country of Simhala (Sri Lanka), who was ninety-nine years old and an Arhat who had attained the third fruit (an advanced stage of enlightenment), heard of this sacred site and walked barefoot to this place, seeking Mount Qingliang (Mount Wutai). The country provided for and escorted him, and he is there this summer, and his wishes should be fulfilled. I asked, 'It has been passed down from ancient times that Manjushri Bodhisattva is on Mount Qingliang, leading five hundred immortals. The sutras also clearly state that Manjushri Bodhisattva is a Bodhisattva who has long resided in the Saha world (the world we live in). Saha is the general name for the great chiliocosm (a vast cosmic system), why is he particularly here?' He replied, 'Manjushri Bodhisattva is the teacher of all Buddhas and immortals. He manifests different forms according to the changing circumstances. The merits of the great Bodhisattva are beyond the understanding of ordinary people, so there is no need to make reckless comments. Just know that he is mostly in Qingliang Wutai Mountain. Now there are Wutai County, Qingliang Prefecture, and Xianhua Mountain, and people often see (the manifestations of Manjushri Bodhisattva), so they have to believe it.' I also asked, 'Now in Mount Wutai, forty li southeast of the terrace, there is Dafu Lingjiu Temple (Great Faith Vulture Peak Temple), and the two halls still exist across the ravine. To the south is a Huayuan (Flower Garden), about two qing (a unit of area) in size, which blooms with colorful flowers in all seasons, and people cannot explore its mysteries. Some say it was built by Emperor Ming of the Han Dynasty, and others say it was built by Emperor Xiaowen of the Wei Dynasty. The accounts differ, so what is the truth?' He replied, 'They were both built by these two emperors. In the time of King Mu of Zhou, Buddhism already existed. This mountain is very spiritual and is where Manjushri Bodhisattva resides. King Mu of Zhou built a temple here to make offerings, and King Ashoka also built pagodas here. In the early years of Emperor Ming of the Han Dynasty, Kasyapa Matanga and Dharmaratna came here, so they rebuilt the temple. That's why it is said that it was built by both emperors.'
天眼亦見有塔。請帝立寺。山形像靈鷲。名曰大孚。孚者信也。帝信佛理。立寺度人。元魏孝文。北臺不遠。常來禮謁。見有人馬行跡石上分明。其事可知。豈惟五臺。今終南。太白太華五嶽名山。皆有聖人。為住佛法。處處有之。人有供設。必須預請。七日已前。在靜室內。安置軟座。燒香列疏。閉戶祈求。無不感應。至時來赴凡聖難知。若不爾者。緣請者多。希來至飯。今時有作賓頭盧聖僧像。立房供養。亦是一途。然須別施空座。前置碗缽。至僧食時。令大僧為受。不得以僧家盤盂設之。以凡聖雖殊。俱不觸僧食器。若是俗家則隨俗所設。若不置前靜室等者。止可諸餘聖眾。或可降臨。以三天下同一供養。隨緣別訃故。此賓頭盧難一遭遇。又問。今涼州西番(音盤)和縣山裂像出。何代造耶。答曰。迦葉佛時有利賓菩薩。見此土人不信業報。以殺害為事。於時住處有數萬家。無重佛法者。菩薩救之。為立伽藍。大梵天王手造像身。初成已后。菩薩神力。能令此像如真佛不異。游步說法教化諸人。雖蒙此導。猶不信受。於時菩薩示行怖畏。手擎大石。可於聚落欲下壓之。菩薩佯怖勸化。諸人便歘迴心。信敬于佛。所有殺具變成蓮華。隨有街巷。華如種植。瑞像自此方攝神力。菩薩又勸諸清信士女。令造七寺。南北
【現代漢語翻譯】 現代漢語譯本：天眼也能看見佛塔。請皇帝建造寺廟。因為山形像靈鷲山，所以命名為大孚寺（大孚，意為誠信）。皇帝信奉佛理，建立寺廟以度化世人。北魏孝文帝，住在離北臺不遠的地方，經常來這裡禮拜。他看見石上有清晰的人馬行跡，這些事情都是可以考證的。豈止是五臺山，現在終南山、太白山、太華山以及五嶽等名山，都有聖人居住，爲了弘揚佛法。這樣的地方到處都有。人們如果想要供養，必須提前邀請。提前七天在安靜的房間里，安置柔軟的座位，焚香並寫好疏文，關上門誠心祈求，沒有不得到感應的。到時聖凡都會前來應供，難以分辨。如果不是這樣，因為邀請的人很多，聖者可能不來應供。現在有人制作賓頭盧尊者（賓頭盧，十六羅漢之一）的聖僧像，設立房間供養，這也是一種方法。但是必須另外設定空座，前面放置碗缽。到僧人吃飯的時候，請大僧代為受食。不能用僧家的盤盂來供奉，因為凡人和聖人雖然不同，都不應該觸碰僧人的食器。如果是俗家，則按照世俗的規矩來設定。如果不設定前面的靜室等，那麼只能請其他的聖眾，或許可以降臨。因為三天下都是同樣的供養，根據不同的緣分來特別告知。賓頭盧尊者很難遇到一次。又問：現在涼州西番（西番，地名）和縣山裂開，佛像顯現出來，是什麼年代建造的呢？回答說：在迦葉佛（迦葉佛，過去七佛之一）時期，有一位利賓菩薩（利賓菩薩，菩薩名），看到這個地方的人不相信業報，以殺害為事。當時居住的地方有數萬戶人家，沒有重視佛法的人。菩薩爲了救度他們，建立了伽藍（伽藍，寺廟）。大梵天王（大梵天王，護法神）親手塑造了佛像的身軀。剛建成之後，菩薩用神通力量，能使這座佛像像真佛一樣，遊行說法，教化眾人。即使受到這樣的引導，人們仍然不相信接受。當時菩薩示現怖畏之相，用手舉起巨大的石頭，想要壓向村落。菩薩假裝害怕，勸化眾人，人們便突然回心轉意，信敬佛法。所有的殺人工具都變成了蓮花。隨著街巷，蓮花如同種植的一般。瑞像從此收攝了神通力量。菩薩又勸說各位清信士女，建造七座寺廟，南北
【English Translation】 English version: The divine eye can also see pagodas. Please, Your Majesty, establish a temple. Because the mountain's shape resembles Vulture Peak (Grdhrakuta), it is named Dafu Temple (Dafu, meaning 'great faith'). The Emperor believed in Buddhist principles and established the temple to liberate people. Emperor Xiaowen of the Northern Wei Dynasty, residing not far from the Northern Terrace, would often come to pay homage. He saw clear footprints of people and horses on the stone, and these events can be verified. It's not just Mount Wutai; now, Mount Zhongnan, Mount Taibai, Mount Taihua, and the Five Great Mountains all have sages residing there to propagate the Buddha's Dharma. Such places are everywhere. If people wish to make offerings, they must invite in advance. Seven days prior, in a quiet room, arrange soft seats, burn incense, and write a memorial, closing the door and praying sincerely; there will be no lack of response. When the time comes, both saints and ordinary beings will come to the offering, and it will be difficult to distinguish them. If not done this way, because there are many invitations, the saints may not come to the meal. Nowadays, some people create images of the Venerable Pindola (Pindola, one of the Sixteen Arhats), establishing rooms for offerings, which is also a method. However, one must separately set up an empty seat, placing a bowl in front of it. When the monks eat, have a senior monk receive the food on behalf of the Venerable One. One must not use the monks' own bowls and utensils to serve the offering, because although ordinary beings and saints are different, neither should touch the monks' eating utensils. If it is a lay household, then set it up according to secular customs. If one does not set up the quiet room in advance, then only other holy beings may descend. Because the offerings are the same throughout the three realms, special announcements are made according to different circumstances. It is difficult to encounter Pindola even once. Furthermore, it is asked: Now, in Liangzhou, in the Xifan (Xifan, place name) and County, a mountain split open, and an image appeared. In what era was it made? The answer is: During the time of Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas), there was a Bodhisattva Libin (Bodhisattva Libin, name of a Bodhisattva) who saw that the people of this land did not believe in karma and engaged in killing. At that time, there were tens of thousands of households living there, and none of them valued the Buddha's Dharma. The Bodhisattva saved them by establishing a Sangharama (Sangharama, monastery). The Great Brahma King (Great Brahma King, a Dharma protector) personally sculpted the body of the image. After it was first completed, the Bodhisattva, through his divine power, was able to make this image like a true Buddha, traveling and teaching the Dharma, and converting all people. Even though they received such guidance, they still did not believe and accept it. At that time, the Bodhisattva manifested a fearful appearance, holding a large stone in his hand, intending to crush the village. The Bodhisattva feigned fear and exhorted the people, and they suddenly repented and turned their hearts to believing and revering the Buddha. All the instruments of killing were transformed into lotus flowers. Along the streets and alleys, the flowers were as if planted. From then on, the auspicious image withdrew its divine power. The Bodhisattva then exhorted all the faithful men and women to build seven temples, north and south.
一百四里。東西八十里。彌山亙谷。處處僧坊佛堂。經十三年方得成就。同時出家有二萬人。在七寺住。經三百年。彼諸人等現業力大。昔所造惡。當世輕受。不入地獄。前所害者在惡趣中。又發惡愿。彼害我者。及未成聖。我當害之。若不加害。惡業便盡。我無以報。共吐大火。焚燒寺舍及彼聚落。一時焚蕩縱盜得活。又以木水漂溺殺之。無一孑遺。時彼山神寺未破。前收取此像。遠在空中。寺破已后。下內石室。安置供養。年月既久。石生室滅。至劉薩訶禮山示像。其薩訶者。前身元是利賓菩薩。身首別處。更有別緣。又問。江表龍光瑞像。人傳羅什將來。有說扶南所得。如何。答曰。非羅什也。斯乃宋孝武征扶南獲之。昔佛滅后三百年中。北天竺大阿羅漢優婁質那。以神力加工匠。三百年中。鑿大石山安置佛。窟從上至下。凡有五重。高三百餘尺。請彌勒菩薩。指揮作檀像。以處之。玄奘法師傳云。高百餘尺。聖蹟記云。高八丈。足趺八尺。六齋日常放光其初作時。羅漢將工人。上天三往方成。第一栴檀。第二牛頭栴檀。第三金像。第四玉像。第五銅像。凡夫今見。止在下重。上四重閉。石窟映徹。見人藏腑。第六百年。有佛奈遮阿羅漢。生已母亡。生扶南國。念母恩重。從上重中取小檀像。令母供養。母終生
【現代漢語翻譯】 現代漢語譯本 一百四里（約56公里）。東西八十里（約40公里）。山脈綿延山谷，處處都是僧人的住所和佛堂。歷經十三年才得以建成。同時出家的有兩萬人，住在七座寺廟裡。經過三百年。那些人因為現世的業力很大，過去所造的惡業，今生可以減輕受報，不墮入地獄。以前被他們傷害的人在惡趣中，又發下惡毒的誓願：『那些傷害我的人，以及沒有成就聖果的人，我將來一定要傷害他們。如果我不去加害，我的惡業就會消盡，我就沒有辦法報仇了。』於是共同吐出大火，焚燒寺廟和那些村落，一時之間全部焚燬，只有少數盜賊得以活命。又用水和木頭漂溺殺害他們，沒有留下一個活口。當時那座山的山神在寺廟被毀之前，提前收取了這座佛像，將其安置在遙遠的天空中。寺廟被毀之後，才將佛像放入石室中安置供養。年月久遠，石頭風化，石室也消失了。直到劉薩訶禮山時，佛像才顯現出來。那位薩訶，前身原本是利賓菩薩（Ratnakara Bodhisattva），身首分離在不同的地方，另有其他的因緣。又問：『江表的龍光寺瑞像，人們傳說是由鳩摩羅什（Kumārajīva）帶過來的，也有說是從扶南國得到的，到底是怎麼回事？』回答說：『不是鳩摩羅什。那是宋孝武帝征討扶南國時得到的。』過去佛陀滅度后三百年，北天竺的大阿羅漢優婁質那（Uruvelakāśyapa），以神通力加持工匠，用了三百年時間，開鑿大石山來安置佛像。石窟從上到下，共有五層，高三百多尺。請彌勒菩薩（Maitreya Bodhisattva）指揮製作檀香木佛像，安置在其中。玄奘法師（Xuánzàng）的傳記中說，高一百多尺。《聖蹟記》中說，高八丈，佛足八尺。每逢六齋日經常放光。最初建造時，阿羅漢帶領工人，三次往返天上才完成。第一層是栴檀木（sandalwood）像，第二層是牛頭栴檀木像，第三層是金像，第四層是玉像，第五層是銅像。凡夫現在能看到的，只是最下面一層，上面四層是封閉的。石窟晶瑩剔透，能看到人的內臟。第六百年，有佛奈遮阿羅漢（Buddhanandi），出生後母親就去世了，出生在扶南國。他感念母親的恩情深重，從最上面一層取下一尊小檀香木像，讓母親供養。母親去世后，轉生……
【English Translation】 English version One hundred and four li (approximately 56 kilometers). Eighty li (approximately 40 kilometers) from east to west. Mountains stretching across valleys, with monasteries and Buddha halls everywhere. It took thirteen years to complete. At the same time, twenty thousand people renounced the world and lived in seven monasteries. After three hundred years, those people's present karma was great. The evil deeds they committed in the past were lightly received in this life, and they did not fall into hell. Those whom they had harmed in the past were in evil realms and made evil vows: 'Those who harmed me, and those who have not attained sainthood, I will harm them in the future. If I do not harm them, my evil karma will be exhausted, and I will have no way to take revenge.' So they jointly spewed out great fire, burning the monasteries and those villages. Everything was burned down in an instant, and only a few thieves survived. They also drowned and killed them with water and wood, leaving no one alive. At that time, the mountain god of that mountain took the statue in advance before the temple was destroyed and placed it in the distant sky. After the temple was destroyed, the Buddha image was placed in a stone chamber for worship. Over the years, the stone weathered, and the stone chamber disappeared. It was not until Liú Sàhé (a monk) paid homage to the mountain that the Buddha image appeared. That Sàhé, in his previous life, was originally Ratnakara Bodhisattva, with his head and body separated in different places, and there were other causes and conditions. He also asked: 'The auspicious image of Lóngguāng Monastery in Jiāngbiǎo, people say that it was brought by Kumārajīva, and some say that it was obtained from Funan. What is the truth?' He replied: 'It was not Kumārajīva. It was obtained by Emperor Xiàowǔ of the Sòng Dynasty when he conquered Funan.' In the past, three hundred years after the Buddha's Parinirvana, the great Arhat Uruvelakāśyapa of North India blessed the craftsmen with supernatural powers and spent three hundred years carving a large stone mountain to place the Buddha image. The cave has five layers from top to bottom, more than three hundred feet high. He invited Maitreya Bodhisattva to direct the making of sandalwood Buddha images to be placed in it. The biography of Xuánzàng says that it is more than one hundred feet high. The Records of Holy Sites says that it is eight zhàng high, and the Buddha's feet are eight feet. It often emits light on the six fast days. When it was first built, the Arhat led the workers and went to heaven three times to complete it. The first layer is sandalwood image, the second layer is Gou-shirsha sandalwood image, the third layer is gold image, the fourth layer is jade image, and the fifth layer is copper image. Ordinary people can only see the bottom layer now, and the top four layers are closed. The stone cave is crystal clear and can see people's internal organs. In the sixth century, there was Buddhanandi, an Arhat, whose mother died after he was born, and he was born in Funan. He cherished the deep kindness of his mother, took a small sandalwood image from the top layer, and let his mother worship it. After his mother died, she was reborn...
楊州。出家住新興寺。獲悟三果。宋孝武征扶南。獲此像來都。亦是羅漢神力。母今見在。時往羅浮天臺西方諸處。昔法盛曇無竭者。再往西方。有傳五卷。略述此緣。何得云什師揹負而來耶。余問。什師一代所翻之經。至今若新受持轉盛何耶。答曰。其人聰明善解大乘。以下諸人並皆俊艾。一代之寶也。絕後光前。仰之所不及。故其所譯以悟達為先。得佛遺寄之意也。又從毗婆尸佛已來譯經。又問。俗中常論以淪陷戒檢為言。答。此不須評。非悠悠者所議。什師今位階三賢。所在通化。然其譯經刪補繁闕。隨機而作。故大論一部十分略九。自余經論例此可知。自出經后。至今盛誦。無有替廢。冥祥感降。歷代彌新。以此證量深會聖旨。及文殊指授令其刪定。特異恒倫。豈以別室見譏。頓忘玄致。殊不足涉言也。又問防州顯際寺山出古像者。何代所立。答云。像是秦穆公所造。像出處是周穆王造寺處也。佛去世后。育王第四女又造像塔。於此供養。於時此寺有三果人住中。秦相由余常所奉敬。往者迦葉佛時。亦於此立寺。是彼沙彌顯際造也。仍其本名以為寺額。又問。今玉華宮南檀臺山上有磚塔。面別三十步。下層極壯。四面石龕。旁有碎磚。又有三十餘窯磚。古老莫知何代。然每聞鐘聲。答云。此穆王寺也。名曰靈
【現代漢語翻譯】 現代漢語譯本 楊州（地名）。有位出家人住在新興寺，證悟了三果（佛教果位）。宋孝武帝征討扶南（古國名）時，獲得了這尊佛像並帶回都城。這也是羅漢（阿羅漢）的神力所致。佛像的母親現在還健在，時常前往羅浮山、天臺山、西方（指西方極樂世界）等地。過去法盛和曇無竭曾再次前往西方取經，帶回了五卷經書，其中略述了這段因緣。怎麼能說是鳩摩羅什大師揹負而來呢？ 我問：鳩摩羅什大師一生所翻譯的經典，至今仍然像新的一樣，受持的人越來越多，這是為什麼呢？ 回答說：鳩摩羅什大師聰明，善於理解大乘佛法。他手下的那些人也都是俊傑，是一代人的寶貝。他們是前無古人，後無來者，讓人仰望而無法企及的。所以他翻譯的經典以悟達佛意為先，得到了佛陀遺囑的真意。而且他翻譯的經典，是從毗婆尸佛（過去七佛之首）以來翻譯的經典。 我又問：世俗中常有人議論說鳩摩羅什大師淪喪了戒律，這是怎麼回事？ 回答說：這個不需要評論，不是普通人可以議論的。鳩摩羅什大師現在已經位階三賢（菩薩的三個階位），所到之處都能通達教化。然而他翻譯經典時，會刪減補充，使繁複的變得簡略，這是隨機應變的。所以《大智度論》一部，十分中省略了九分。其餘的經論也可以此類推。自從他翻譯的經典問世后，至今誦讀的人很多，沒有被廢棄的。冥冥之中有祥瑞感應降臨，歷代都像新的一樣。以此可以證明他深刻地領會了佛的旨意，以及文殊菩薩（文殊師利菩薩）的指點，讓他刪定經典，這與普通人不同。怎麼能因為他在別室（指鳩摩羅什大師的住所）的事情而譏笑他，就忘記了他高深的學問呢？這實在是不值得一提的事情。 我又問：防州顯際寺山出土的古佛像，是哪個朝代建造的？ 回答說：佛像是秦穆公建造的。佛像出土的地方是周穆王建造寺廟的地方。佛陀去世后，阿育王（孔雀王朝國王）的第四個女兒又建造了佛像和塔，在那裡供養。當時這座寺廟裡有證得三果的人居住。秦國的宰相由余經常恭敬地供奉他們。過去迦葉佛（過去七佛之一）時，也曾在這裡建立寺廟，是當時的沙彌（出家男子）顯際建造的。沿用他原來的名字作為寺廟的名稱。 我又問：現在玉華宮南面的檀臺山上有一座磚塔，每面長三十步，下層非常壯觀，四面都有石龕，旁邊有碎磚，還有三十多個窯磚，年代久遠，沒有人知道是哪個朝代的。但是經常能聽到鐘聲，這是怎麼回事？ 回答說：那是周穆王的寺廟，名叫靈 English version Yangzhou (place name). There was a monk who lived in Xinxing Temple and attained the Three Fruits (Buddhist stages of enlightenment). When Emperor Xiaowu of the Song Dynasty conquered Funan (ancient kingdom), he obtained this Buddha statue and brought it back to the capital. This was also due to the divine power of the Arhat (Arahat). The Buddha statue's mother is still alive and often goes to places like Mount Luofu, Mount Tiantai, and the West (referring to the Western Pure Land). In the past, Fa Sheng and Tan Wujie went to the West again to obtain scriptures, bringing back five volumes, which briefly described this story. How can it be said that it was Master Kumarajiva who carried it on his back? I asked: The scriptures translated by Master Kumarajiva throughout his life are still like new today, and more and more people are upholding them. Why is this? He replied: Master Kumarajiva was intelligent and good at understanding Mahayana Buddhism. The people under him were also outstanding talents, treasures of their generation. They were unprecedented and unsurpassed, leaving people in awe and unable to reach them. Therefore, his translations prioritize understanding the Buddha's intention and grasping the true meaning of the Buddha's will. Moreover, the scriptures he translated are scriptures that have been translated since the time of Vipassī Buddha (the first of the Seven Buddhas of the Past). I asked again: People in the secular world often discuss that Master Kumarajiva had fallen into moral failings. What is the matter? He replied: This does not need to be commented on; it is not something that ordinary people can discuss. Master Kumarajiva is now at the stage of the Three Sages (three stages of Bodhisattvas), and he can communicate and transform wherever he goes. However, when he translated the scriptures, he would subtract and supplement, making the complex simple. This was done according to circumstances. Therefore, in the Mahaprajnaparamita Shastra, nine-tenths of the content was omitted. The same principle can be applied to other scriptures and treatises. Since the scriptures he translated were published, many people have recited them to this day, and they have not been abandoned. Auspicious omens have descended in the dark, and each generation is like new. This proves that he deeply understood the Buddha's intention, as well as the guidance of Manjushri Bodhisattva (Manjusri Bodhisattva), who instructed him to revise the scriptures. This is different from ordinary people. How can we laugh at him because of the matters in his private chamber (referring to Master Kumarajiva's residence) and forget his profound knowledge? This is really not worth mentioning. I asked again: The ancient Buddha statue unearthed from Mount Xianji Temple in Fangzhou, which dynasty was it built in? He replied: The Buddha statue was built by Duke Mu of Qin. The place where the Buddha statue was unearthed is where King Mu of Zhou built the temple. After the Buddha passed away, the fourth daughter of King Ashoka (King of the Mauryan Dynasty) also built Buddha statues and pagodas there for worship. At that time, there were people who had attained the Three Fruits living in this temple. You Yu, the prime minister of Qin, often respectfully offered to them. In the past, during the time of Kashyapa Buddha (one of the Seven Buddhas of the Past), a temple was also built here, built by the Shami (novice monk) Xianji at that time. The original name was used as the name of the temple. I asked again: Now there is a brick pagoda on Mount Tantai, south of Yuhua Palace. Each side is thirty steps long, the lower level is very magnificent, there are stone niches on all sides, there are broken bricks next to it, and there are more than thirty brick kilns. The age is long, and no one knows which dynasty it is from. But the sound of bells can often be heard. What is the matter? He replied: That is the temple of King Mu of Zhou, named Ling
【English Translation】 English translation line 1 English translation line 2
山。至育王時。敕山神於此造像。西晉末亂。五胡控堀劉曜都長安。數夢此山佛見在磚塔中坐。語曜曰。汝少飲酒。莫耽色慾。黜去邪佞。進用忠良。曜不能從。後於洛陽酒醉落馬。為石勒所擒。初曜因夢所悟。令人尋山訪之。遂見此像坐小磚塔。與夢符同。便毀小塔。更作大者高一十九級。並造寺宇。極存壯麗。寺名法燈。度三百僧住之。曜沒趙后寺有三十二人。修得三果。仙神於今塔后。又造一寺。供養三果僧。神往太白。採取芝草。供養聖僧。皆獲延齡。寺今見存。凡人不見。所聞鐘聲即寺鐘也。其塔本基雖因劉曜。仍是穆王立寺之處。又是迦葉如來之古寺也。貞觀年中。玉華山北。慈烏川山上。常見鹿集。逐去還來。有人異之。于鹿集處。堀深一丈。獲一石像長丈許。又問。荊州前大明寺栴檀像者。云是優填王所造。依傳。從彼模來至梁。今京師又有。何者是本。答云。大明是其本像。梁高祖既崩像來荊渚。至元帝承聖三年。周平梁后。收國寶皆入北周。其檀像者。有僧珍法師。藏隱房內。多以財物。賂遺使人。像遂得停。隋開皇九年。高祖遣使人柳顧言往迎。寺僧又求像。令鎮荊楚。顧言既是鄉人。從之令別刻檀像將往供旨。當時訪匠。得一婆羅門僧。名真達。為造。即今興善寺像是也。亦甚靈異。本像在
【現代漢語翻譯】 山。到了育王時期，敕令山神在這裡建造佛像。西晉末年發生戰亂，五胡中的劉曜佔據長安。劉曜多次夢見這座山上的佛像坐在磚塔中，告訴他說：『你要少喝酒，不要沉迷女色，罷黜奸邪佞臣，進用忠良之士。』劉曜沒有聽從，後來在洛陽喝醉酒後從馬上摔下來，被石勒擒獲。當初劉曜因為夢中的啟示，派人尋找這座山，找到了坐在小磚塔中的佛像，與夢中景象相符。於是他毀掉了小塔，建造了一座高十九級的大塔，並建造了寺廟，非常壯麗。寺廟名為法燈寺，度化了三百名僧人居住。劉曜死後，寺廟裡有三十二人修得了三果（佛教修行果位）。仙人和神靈如今還在塔后建造了一座寺廟，供養三果僧人。神靈前往太白山，採摘靈芝，供養聖僧，都獲得了延年益壽。這座寺廟現在仍然存在，凡人卻看不見，所聽到的鐘聲就是這座寺廟的鐘聲。這座塔的基址雖然是因為劉曜而建，但仍然是周穆王建立寺廟的地方，也是迦葉如來（Kasyapa Buddha）的古寺。貞觀年間，玉華山北面的慈烏川山上，經常看到鹿群聚集。人們驅趕它們，它們又回來。有人覺得奇怪，在鹿群聚集的地方，挖掘了一丈深，得到了一尊長約一丈的石像。又問：『荊州前大明寺的栴檀像（Chandana image）據說是由優填王（Udayana）所造，根據傳說，是從那裡仿製到梁朝的，現在京城也有，哪個是原本？』回答說：『大明寺的是原本。梁高祖去世后，佛像來到荊渚。到了元帝承聖三年，周朝平定梁朝後，收繳的國寶都進入了北周。那尊栴檀像，有僧珍法師將其藏在房內，用很多財物賄賂使者，佛像才得以留下。隋開皇九年，高祖派使者柳顧言前去迎請，寺廟的僧人又請求佛像鎮守荊楚。柳顧言是當地人，聽從了他們的請求，另外雕刻了一尊栴檀像送去供奉。當時尋找工匠，找到了一位婆羅門僧人，名叫真達，為他雕造。就是現在興善寺的佛像。也很靈驗。原本的佛像在……』
【English Translation】 Mountain. During the reign of King Yu, an imperial order was given to the mountain deity to construct a Buddha image here. At the end of the Western Jin Dynasty, during the chaos of the Five Hu, Liu Yao occupied Chang'an. He repeatedly dreamed of the Buddha image on this mountain, seated in a brick pagoda, telling him: 'You should drink less wine, not indulge in lust, dismiss treacherous and sycophantic officials, and promote loyal and virtuous men.' Yao did not heed this advice, and later, in Luoyang, he fell from his horse while drunk and was captured by Shi Le. Initially, Yao, enlightened by the dream, sent people to search for the mountain and found the Buddha image seated in a small brick pagoda, which matched the vision in his dream. Therefore, he destroyed the small pagoda and built a larger one with nineteen levels, and also constructed a monastery, which was extremely magnificent. The monastery was named Fadeng Temple, and it housed three hundred monks. After Yao's death, there were thirty-two people in the temple who attained the Three Fruits (three stages of enlightenment in Buddhism). Immortals and deities are now building another temple behind the pagoda to support the monks who have attained the Three Fruits. The deities go to Mount Taibai to gather Ganoderma mushrooms to offer to the holy monks, and they all obtain longevity. This temple still exists today, but ordinary people cannot see it; the sound of the bell that is heard is the bell of this temple. Although the foundation of this pagoda was built because of Liu Yao, it is still the place where King Mu of Zhou established a temple, and it is also the ancient temple of Kasyapa Buddha. During the Zhenguan era, on Mount Ciwu in the north of Mount Yuhua, deer were often seen gathering. People drove them away, but they would return. Someone found it strange and dug a foot deep at the place where the deer gathered, and they found a stone statue about a foot long. Someone asked: 'The Chandana image (Sandalwood image) at the former Daming Temple in Jingzhou is said to have been made by King Udayana, and according to legend, it was copied from there to the Liang Dynasty. Now there is also one in the capital. Which one is the original?' The answer was: 'The one at Daming Temple is the original image. After Emperor Gaozu of Liang passed away, the image came to Jingzhu. In the third year of Emperor Yuan's Chengsheng reign, after the Zhou Dynasty pacified the Liang Dynasty, the national treasures that were seized all entered the Northern Zhou. The Chandana image was hidden in a room by Dharma Master Sengzhen, who bribed the envoys with a lot of wealth, so the image was able to remain. In the ninth year of the Kaihuang era of the Sui Dynasty, Emperor Gaozu sent the envoy Liu Guyan to welcome it, and the monks of the temple requested that the image guard Jingchu. Liu Guyan was a local, so he complied with their request and had another Chandana image carved to be sent for offering. At that time, they sought a craftsman and found a Brahmin monk named Zhenda to carve it. That is the image at Xingshan Temple today. It is also very efficacious. The original image is at...'
荊州。僧以漆布縵之。相好不及舊者。本是作佛生來七日之身。今加布漆。乃同壯年相狀。故殊絕異於元本。大明本是古佛住處。靈像不肯北遷故也。近有長沙義法師。天人冥贊。遂悟開發。剝除漆布。真容重顯。大動信心。披覿靈儀。全檀所作。本無補接。光趺殊異。象牙雕刻。卒非人工所成。興善像身一一乖本。又問。荊州河東寺者。此寺甚大。余與慈恩寺嵩法師交故積年。其人即河東寺云法師下之學士也。云。此寺本曾住萬僧。震旦之最。聞之欣然。莫測河東之號。請廣而述之。亦佛法之大觀也。答曰。晉氏南遷。郭璞多聞之士。周訪地圖云。此荊楚舊為王都。欲于硤州置之。嫌逼山遂止。便有宜都之目也。下至鬆滋。地有面勢都邑之象。乃掘坑秤土。嫌其太輕。覆土本坑。土又不滿。又見有一小堂子。週迴有塑像。云此地已屬三寶便止。自昔金陵王氣於今不絕。固當經三百年矣。便都建業。仍於此地置河東郡。遷裴柳薛杜四姓居之。地在江曲之間。類蒲州河曲。故有河東名也。東西二寺者。符堅伐晉。荊州北岸並沒屬秦。時桓沖為荊州牧。要翼法師。度江造東寺。安長沙寺僧。西寺安四層寺僧。符堅敗后。北岸諸地還屬晉家。長沙四層諸僧各還本寺。東西二寺因舊廣立。自晉宋齊梁陳代。僧徒常有數萬人。陳
【現代漢語翻譯】 現代漢語譯本： 在荊州，有僧人用漆布覆蓋佛像，使得佛像的相好不如原來的樣子。這佛像原本是按照佛陀出生后七天的身相製作的，現在加上漆布，就變得像壯年的樣子，因此與原本的形象大相逕庭。大明寺原本是古佛居住的地方，所以靈像不肯北遷。最近有長沙的義法師，得到天人的暗中贊助，於是醒悟並開始行動，剝除了漆布，佛像的真容重新顯現，極大地激發了人們的信心。仔細觀察佛像的靈妙儀態，完全是用檀木製作的，沒有經過任何修補。光趺非常奇特，像是用象牙雕刻的，絕非人工所能完成。興善寺的佛像身形也與原本的形制不符。有人問：『荊州的河東寺是怎麼回事？』 這座寺廟非常大。我與慈恩寺的嵩法師交往多年，他就是河東寺云法師的弟子。據說這座寺廟曾經住過上萬僧人，是震旦（中國的古稱）最大的寺廟。』 聽到這些我非常高興，但無法理解『河東』這個名稱的由來，請您詳細地講述一下，這也是佛法的一大景觀啊。』 回答說：『晉朝南遷時，郭璞是一位博學之士。周訪檢視地圖后說，這荊楚之地以前是王都，想在硤州設定都城，但嫌那裡靠近山，於是作罷，便有了宜都這個名稱。再往下到鬆滋，那裡的地勢有都邑的景象，於是挖掘坑穴稱量泥土，嫌泥土太輕。將挖出的泥土填回坑中，泥土又填不滿。又看到一個小堂子，周圍有塑像，說這塊地已經屬於三寶了，於是停止了。從前金陵的王氣至今沒有斷絕，必定會經歷三百年。於是定都建業，仍然在這裡設定河東郡，遷移裴、柳、薛、杜四姓居住。這塊地在江水的彎曲處，類似蒲州的河曲，所以有了河東這個名稱。至於東西二寺，符堅攻打晉朝時，荊州北岸都被秦國佔領。當時桓沖擔任荊州牧，邀請翼法師渡江建造東寺，安置長沙寺的僧人；西寺安置四層寺的僧人。符堅戰敗后，北岸的土地又歸還給晉朝。長沙寺和四層寺的僧人各自返回原來的寺廟。東西二寺在原有的基礎上擴建，從晉、宋、齊、梁、陳各朝代，僧人常常有數萬人。陳朝』
【English Translation】 English version: In Jingzhou, monks covered the Buddha image with lacquered cloth, making its features less beautiful than before. The original image was made to resemble the Buddha's body seven days after his birth. Now, with the addition of lacquered cloth, it looks like a grown man, thus differing greatly from the original. Daming Temple was originally the dwelling place of an ancient Buddha, so the sacred image refused to be moved north. Recently, the Dharma Master Yi from Changsha, with the secret assistance of celestial beings, awakened and took action, removing the lacquered cloth, and the true face of the Buddha image reappeared, greatly inspiring people's faith. Upon close inspection of the image's spiritual appearance, it was found to be made entirely of sandalwood, without any repairs. The pedestal was very peculiar, like ivory carvings, and definitely not made by human hands. The body of the Buddha image at Xingshan Temple also deviated from the original form. Someone asked, 'What about the Hedong Temple in Jingzhou?' This temple is very large. I have been friends with Dharma Master Song from Ci'en Temple for many years, and he is a disciple of Dharma Master Yun from Hedong Temple. It is said that this temple once housed tens of thousands of monks, making it the largest in Zhendan (ancient name for China).』 Hearing this, I was very pleased, but I could not understand the origin of the name 'Hedong.' Please explain it in detail, as it is also a great spectacle of Buddhism.』 The answer was: 'When the Jin Dynasty moved south, Guo Pu was a learned scholar. Zhou Fang, after examining the map, said that this land of Jingchu was formerly a royal capital, and he wanted to establish the capital in Xiazhou, but he disliked its proximity to the mountains, so he gave up, and thus the name Yidu came about. Further down to Songzi, the terrain there has the appearance of a capital city, so they dug pits and weighed the soil, but they disliked the soil being too light. When the excavated soil was filled back into the pit, it did not fill it up. They also saw a small hall with statues around it, and said that this land already belonged to the Three Jewels, so they stopped. The royal aura of Jinling has not been cut off to this day, and it will surely last for three hundred years. So they established the capital in Jianye, and still established Hedong Prefecture here, relocating the Pei, Liu, Xue, and Du families to live there. This land is in the bend of the river, similar to the river bend of Puzhou, so it has the name Hedong. As for the East and West Temples, when Fu Jian attacked the Jin Dynasty, the north bank of Jingzhou was occupied by the Qin state. At that time, Huan Chong served as the governor of Jingzhou, and he invited Dharma Master Yi to cross the river and build the East Temple to house the monks of Changsha Temple; the West Temple housed the monks of the Four-Story Temple. After Fu Jian was defeated, the land on the north bank was returned to the Jin Dynasty. The monks of Changsha Temple and the Four-Story Temple each returned to their original temples. The East and West Temples were expanded on the original basis, and from the Jin, Song, Qi, Liang, and Chen dynasties, there were often tens of thousands of monks. Chen Dynasty'
末隋初。有名者三千五百人。凈人數千。殿一十二間。唯兩柱通梁。五十五尺。欒櫨重疊。國中京觀即彌天。釋道安使弟子翼法師之所造也。自晉至唐。曾無虧損。殿前有四鐵鑊。各受十餘斛。以種蓮華。殿前塔宋譙王義季所造。塔內塑像。及東殿中彌勒像。並是忉利天工所造。西殿中多金銅像。寶悵飛仙珠幡華珮。並是四天王天人所造。寺內僧眾兼于主客出萬餘人。當途講說者五十三人。得其聖果。各領千僧。余小法師五百餘人。十誦律師有四十九人。得聖果。大小乘禪師八百餘人。其得聖果者二百四十四人。徒眾嚴肅說不可盡。寺法立制。誦經六十紙者免維那。誦法華經度者免直歲。寺房五重。並皆七架。別院大小合有十所。般舟方等二院莊嚴最勝。夏別常有千人。寺中屋宇及四周廊廡等。減一萬間。寺開三門。兩重七間。兩廈殿宇橫設。並不重安。約準地數。取其久固。所以殿宇至今三百年餘。無有損敗。東川大寺唯此為高。映曜川原。實稱壯觀也。又問。彌天釋氏宇內式膽云。乘赤驢荊襄。朝夕而見未審如何。答實也。今東寺見有驢臺存矣。後人崇敬其處。于上植樹。周砌石池蓮華莊嚴供養。此印手菩薩不思議之跡也。又一本云。乘驢事虛也。問曰。若爾傳虛何為河東寺尚有驢臺。[巾*見]山南有驢村。據
【現代漢語翻譯】 現代漢語譯本：隋朝末年，寺內有名僧侶三千五百人，凈修之人也有數千。寺廟殿宇共十二間，僅用兩根柱子支撐通梁，高達五十五尺。斗拱結構重重疊疊，氣勢恢宏，如同京城中的高樓大廈一般。這座寺廟是釋道安派遣弟子翼法師建造的，自晉朝至唐朝，從未有過損壞。殿前有四個鐵鍋，每個能裝十餘斛，用來種植蓮花。殿前的塔是宋朝譙王義季建造的。塔內的塑像，以及東殿中的彌勒像，都是忉利天（Trayastrimsa）的天人所造。西殿中有很多金銅佛像，以及裝飾華麗的寶帳、飛仙、珠幡、華珮，都是四天王天（Caturmaharajika）的天人所造。寺內僧眾加上主客，超過一萬人。當時有五十三位精通佛法的僧侶在此講經說法，他們都證得了聖果，各自帶領著一千名僧人。其餘的小法師也有五百餘人。精通《十誦律》的律師有四十九人，他們也證得了聖果。大小乘禪師有八百餘人，其中證得聖果的有二百四十四人。僧團的莊嚴肅穆，難以用語言來形容。寺廟制定了規章制度，規定誦經六十紙者可以免除維那（Vina，寺院中的一種職務），誦《法華經》一遍者可以免除值歲（負責值班）。寺廟房屋共有五重，都是七架結構。別院大小共有十所，其中般舟三昧（Pratyutpanna-Buddha-samadhi）院和方等院最為莊嚴殊勝，夏季常有千人在此修行。寺中房屋及四周的廊廡等，總共減少一萬間。寺廟開設三個大門，兩重七間。兩側的殿宇橫向排列，並不重疊安置，大約按照地勢來確定，以求長久穩固。所以殿宇至今三百年餘，沒有損壞。東川的大寺廟中，只有這座寺廟最為高大，光彩照耀著川原，確實堪稱壯觀。又有人問：『彌天釋氏在宇內堪稱典範，據說他乘著紅驢在荊襄一帶顯現，早晚都能見到，不知是否屬實？』回答說：『確實如此。現在東寺還留有驢臺遺蹟。』後人崇敬這個地方，在上面種植樹木，周圍砌上石池，用蓮花莊嚴供養。這是印手菩薩（手上有印記的菩薩）不可思議的示現。』又有一種說法認為，『乘驢之事是虛假的。』有人問：『如果這樣，那麼傳言是虛假的，為什麼河東寺還有驢臺，[巾見]山南還有驢村呢？』 English version: In the late Sui Dynasty and early years of the Tang Dynasty, there were 3,500 renowned monks in the temple, with several thousand dedicated to pure practice. The temple had twelve halls, supported only by two pillars and a beam measuring fifty-five feet. The Dougong (斗拱) structure was layered and magnificent, resembling the grand buildings of the capital. This temple was built by Dharma Master Yi, a disciple of Shi Dao'an (釋道安), and remained undamaged from the Jin Dynasty to the Tang Dynasty. In front of the halls were four iron cauldrons, each capable of holding more than ten hu (斛), used for planting lotus flowers. The pagoda in front of the halls was built by Prince Yi Ji of Qiao during the Song Dynasty. The statues inside the pagoda, as well as the Maitreya (彌勒) statue in the east hall, were crafted by the devas (天人) of Trayastrimsa Heaven (忉利天). The west hall contained many gilded bronze statues, along with ornate canopies, flying apsaras (飛仙), jeweled banners (珠幡), and flower pendants (華珮), all created by the devas of the Caturmaharajika Heaven (四天王天). The monastic community, including both residents and visitors, exceeded ten thousand. At that time, fifty-three monks proficient in the Dharma lectured and preached here, all of whom attained the holy fruit (聖果) and each led a thousand monks. There were also over five hundred junior Dharma masters. Forty-nine Vinaya masters (律師) proficient in the Ten Recitation Vinaya (十誦律) also attained the holy fruit. There were over eight hundred Chan (禪) masters of both the Mahayana (大乘) and Hinayana (小乘) traditions, among whom two hundred and forty-four attained the holy fruit. The solemnity and discipline of the Sangha (僧團) were beyond description. The temple established rules and regulations, stipulating that those who recited sixty folios of scripture would be exempt from the duties of the Vina (維那, a temple office), and those who recited the Lotus Sutra (法華經) once would be exempt from the duties of the year's caretaker (直歲). The temple buildings had five layers, all with a seven-bay structure. There were ten separate courtyards of various sizes, among which the Pratyutpanna-Buddha-samadhi (般舟三昧) courtyard and the Vaipulya (方等) courtyard were the most magnificent and adorned, often accommodating a thousand practitioners during the summer retreat. The temple buildings and surrounding corridors totaled less than ten thousand bays. The temple had three main gates, with two layers and seven bays. The halls on both sides were arranged horizontally, not stacked, roughly following the terrain to ensure long-term stability. Therefore, the halls have remained undamaged for over three hundred years. Among the large temples in Dongchuan (東川), this temple was the tallest, its radiance illuminating the plains and truly deserving of its magnificent reputation. Someone asked: 'The Shi (釋氏) of Mitian (彌天) is considered a model within the universe. It is said that he appears riding a red donkey in the Jingxiang (荊襄) area, visible morning and evening. Is this true?' The answer was: 'Indeed. The East Temple still has the remains of the Donkey Platform (驢臺).' Later generations revered this place, planting trees on it and surrounding it with a stone pond, adorned with lotus flowers for offerings. This is an inconceivable manifestation of the Bodhisattva with the marked hand (印手菩薩).' Another version says, 'The story of riding a donkey is false.' Someone asked: 'If so, if the rumor is false, why does the Hedong Temple (河東寺) still have the Donkey Platform, and [巾見]shannan (山南) have Donkey Village (驢村)?'
【English Translation】 English version: In the late Sui Dynasty and early years of the Tang Dynasty, there were 3,500 renowned monks in the temple, with several thousand dedicated to pure practice. The temple had twelve halls, supported only by two pillars and a beam measuring fifty-five feet. The Dougong (斗拱) structure was layered and magnificent, resembling the grand buildings of the capital. This temple was built by Dharma Master Yi, a disciple of Shi Dao'an (釋道安), and remained undamaged from the Jin Dynasty to the Tang Dynasty. In front of the halls were four iron cauldrons, each capable of holding more than ten hu (斛), used for planting lotus flowers. The pagoda in front of the halls was built by Prince Yi Ji of Qiao during the Song Dynasty. The statues inside the pagoda, as well as the Maitreya (彌勒) statue in the east hall, were crafted by the devas (天人) of Trayastrimsa Heaven (忉利天). The west hall contained many gilded bronze statues, along with ornate canopies, flying apsaras (飛仙), jeweled banners (珠幡), and flower pendants (華珮), all created by the devas of the Caturmaharajika Heaven (四天王天). The monastic community, including both residents and visitors, exceeded ten thousand. At that time, fifty-three monks proficient in the Dharma lectured and preached here, all of whom attained the holy fruit (聖果) and each led a thousand monks. There were also over five hundred junior Dharma masters. Forty-nine Vinaya masters (律師) proficient in the Ten Recitation Vinaya (十誦律) also attained the holy fruit. There were over eight hundred Chan (禪) masters of both the Mahayana (大乘) and Hinayana (小乘) traditions, among whom two hundred and forty-four attained the holy fruit. The solemnity and discipline of the Sangha (僧團) were beyond description. The temple established rules and regulations, stipulating that those who recited sixty folios of scripture would be exempt from the duties of the Vina (維那, a temple office), and those who recited the Lotus Sutra (法華經) once would be exempt from the duties of the year's caretaker (直歲). The temple buildings had five layers, all with a seven-bay structure. There were ten separate courtyards of various sizes, among which the Pratyutpanna-Buddha-samadhi (般舟三昧) courtyard and the Vaipulya (方等) courtyard were the most magnificent and adorned, often accommodating a thousand practitioners during the summer retreat. The temple buildings and surrounding corridors totaled less than ten thousand bays. The temple had three main gates, with two layers and seven bays. The halls on both sides were arranged horizontally, not stacked, roughly following the terrain to ensure long-term stability. Therefore, the halls have remained undamaged for over three hundred years. Among the large temples in Dongchuan (東川), this temple was the tallest, its radiance illuminating the plains and truly deserving of its magnificent reputation. Someone asked: 'The Shi (釋氏) of Mitian (彌天) is considered a model within the universe. It is said that he appears riding a red donkey in the Jingxiang (荊襄) area, visible morning and evening. Is this true?' The answer was: 'Indeed. The East Temple still has the remains of the Donkey Platform (驢臺).' Later generations revered this place, planting trees on it and surrounding it with a stone pond, adorned with lotus flowers for offerings. This is an inconceivable manifestation of the Bodhisattva with the marked hand (印手菩薩).' Another version says, 'The story of riding a donkey is false.' Someone asked: 'If so, if the rumor is false, why does the Hedong Temple (河東寺) still have the Donkey Platform, and [巾*見]shannan (山南) have Donkey Village (驢村)?'
此緣由。則乘驢之有地也。答曰。非也。後人筑臺于上。植樹供養焉。有佛殿之側頓置驢耶。又中驢之名本是閭國郡國之故地也。後人不練。遂妄擬之。此事兩本所說各異。故備錄之。又問。蜀地簡州三學山寺空燈常明者何。答曰。山有菩薩。寺迦葉佛正法時初立。有歡喜王菩薩造之。寺名法燈。自彼至今。常明空表。有小菩薩三百餘人。斷粒遐齡。常住此山。此燈又是山神。季特續後供養(特舊蜀主)故。至正月處處然燈。以供養佛寺。又問。涪州相思寺側。多有古蹟。篆銘勒之。不識其緣。答曰。迦葉佛時有山神。姓羅名子明。蜀人也。舊是持戒比丘。生憎破戒者。發諸惡愿。令我死後作大惡鬼。啖破戒人。因愿受身。作此山神。多有眷屬。所主土地。東西五千餘裡。南北二千餘里。年啖萬人已上。此神本曾為迦葉佛兄。后為弟子。彼佛憐愍。故來教化。種種神變。然始調伏。與受五戒。隨識宿命。因不啖人。恐後心變。故佛留跡。育王于上起塔。在山頂。神便藏於石中。塔是白玉所作。其神見在。郭下寺塔。育王所立(事見付囑儀)。南海循州北山興寧縣界靈龕寺多有靈蹟。此乃文殊聖者弟子。為此山神。多造惡業。文殊愍之。便來教化。遂識宿命。請為留跡。我常禮事。得離諸惡。文殊為現。今者是也。貞觀
【現代漢語翻譯】 現代漢語譯本 問：那麼『乘驢之有地』（cheng lv zhi you di）這個地名的由來是什麼呢？ 答：不是這樣的。是後人在上面筑臺，種植樹木來供養。難道會在佛殿旁邊放置驢子嗎？而且『中驢』（zhong lv）這個名字，本來是閭國郡國（lv guo jun guo）的故地。後來的人不瞭解，就隨意猜測了。這件事在兩本書中的說法各不相同，所以都記錄下來。 又問：蜀地簡州（jian zhou）三學山寺（san xue shan si）的空燈為什麼總是明亮的呢？ 答：山上有菩薩。這座寺廟是迦葉佛（Jiaye Fo）正法時期最初建立的，有歡喜王菩薩（Huanxi Wang Pusa）建造。寺廟名叫法燈（Fa Deng）。從那時到現在，空中的燈一直明亮。有三百多位小菩薩，斷絕穀物，壽命很長，常住在這座山上。這燈又是山神，季特（Ji Te，舊蜀主）後來繼續供養的緣故。到了正月，到處點燈，用來供養佛寺。 又問：涪州（Fu zhou）相思寺（Xiangsi Si）旁邊，有很多古蹟，上面刻著篆文，不明白是什麼緣故。 答：迦葉佛時期有一位山神，姓羅名子明（Luo Ziming），是蜀人。以前是持戒的比丘，憎恨破戒的人，發下各種惡愿，『讓我死後做大惡鬼，吃掉破戒的人』。因為這個願望而受身，做了這座山的山神。有很多眷屬，所管轄的土地，東西五千多里，南北二千多里，每年吃掉一萬人以上。這位神本來曾經是迦葉佛的哥哥，後來做了他的弟子。迦葉佛憐憫他，所以來教化他，用各種神通變化，才開始調伏了他，並給他授了五戒。他因此認識了宿命，就不再吃人了。迦葉佛恐怕他以後心會變，所以留下了足跡。育王（Yu Wang）在上面建塔，在山頂上。神就藏在石頭裡。塔是用白玉做的。這位神現在還在。郭下的寺塔，是育王所立（事情記載在《付囑儀》中）。南海循州（Xun zhou）北山（Bei shan）興寧縣（Xingning Xian）境內的靈龕寺（Lingkan Si）有很多靈蹟。這是文殊聖者（Wenshu Shengzhe）的弟子，因為做了這座山的山神，造了很多惡業。文殊菩薩憐憫他，就來教化他，於是他認識了宿命，請求文殊菩薩留下足跡。我經常禮拜他，得以遠離各種惡事。文殊菩薩為他顯現，現在就是這樣。貞觀（Zhenguan）
【English Translation】 English version Question: What is the origin of the place name 'Cheng Lv Zhi You Di' (乘驢之有地, meaning 'the place where one rides a donkey')? Answer: It is not so. Later people built a platform on it and planted trees for offerings. Would donkeys be placed next to a Buddhist temple? Moreover, the name 'Zhong Lv' (中驢) was originally the old site of the Lv Guo Jun Guo (閭國郡國). Later people did not understand and made wild guesses. The accounts of this matter differ in the two books, so both are recorded. Question: Why is the empty lamp in San Xue Shan Si (三學山寺) in Jian Zhou (簡州), Shu (蜀) always bright? Answer: There is a Bodhisattva on the mountain. This temple was first established during the Dharma-ending age of Kashyapa Buddha (迦葉佛, Jiaye Fo), and was built by Joyful King Bodhisattva (歡喜王菩薩, Huanxi Wang Pusa). The temple is named Fa Deng (法燈). From then until now, the empty lamp in the sky has always been bright. There are more than three hundred small Bodhisattvas who have cut off grains, have long lives, and live permanently on this mountain. This lamp is also the mountain god, and it is because Ji Te (季特, the former ruler of Shu) continued to make offerings later. In the first month of the year, lamps are lit everywhere to make offerings to Buddhist temples. Question: Next to Xiangsi Si (相思寺) in Fu Zhou (涪州), there are many ancient relics with inscriptions in seal script. I do not understand the reason for this. Answer: During the time of Kashyapa Buddha, there was a mountain god named Luo Ziming (羅子明), who was from Shu. He used to be a Bhikkhu who upheld the precepts and hated those who broke them. He made various evil vows, 'Let me become a great evil ghost after death and eat those who break the precepts.' Because of this vow, he received a body and became the mountain god of this mountain. He has many dependents, and the land he governs is more than five thousand li from east to west and more than two thousand li from north to south, and he eats more than ten thousand people a year. This god was originally the brother of Kashyapa Buddha and later became his disciple. Kashyapa Buddha pitied him, so he came to teach him, and only after using various supernatural powers did he begin to subdue him and give him the five precepts. Because of this, he recognized his past life and no longer ate people. Kashyapa Buddha was afraid that his mind would change in the future, so he left traces. King Ashoka (育王, Yu Wang) built a pagoda on it, on the top of the mountain. The god hid in the stone. The pagoda is made of white jade. This god is still there. The temple pagoda under the city was built by King Ashoka (the matter is recorded in the 'Entrustment Ceremony'). There are many miraculous traces in Lingkan Si (靈龕寺) in the territory of Xun Zhou (循州), Bei Shan (北山), and Xingning Xian (興寧縣) in the South China Sea. This is a disciple of Manjushri (文殊聖者, Wenshu Shengzhe), who created a lot of evil karma because he became the mountain god of this mountain. Manjushri Bodhisattva pitied him and came to teach him, so he recognized his past life and asked Manjushri Bodhisattva to leave traces. I often pay homage to him and am able to stay away from all kinds of evil deeds. Manjushri appeared for him, and that is how it is now. Zhenguan (貞觀)
三年。山神命終。生兜率天。別有一神。來居此地。即舊神親家也。大造諸惡生天。舊神愍之。下請文殊。為現小跡。以化后神。又從正法。故今此山大小跡現。莫不匪由焉(事見付囑儀)。又問。泌州北山見今石窟中佛常有光明者何。答云。此窟迦葉佛二時備有。往昔周穆王第二子造迦葉佛像。又問。渭州終南山有佛面山七佛澗者。事同於前。南山庫谷大藏。是迦葉佛自手所造之藏也。今見有十三緣覺。在谷內住。又曰。今諸處塔寺多是古佛遺基。育王表之。故福地常在。不可輕也。今有名塔如常所聞。無名藏者。隨處亦有。河西甘州郭中寺塔中有古佛舍利。及河州靈巖寺佛殿下亦有舍利。秦州麥棱岸殿下亦有舍利。山神藏之。此寺周穆王所造。名曰靈安。經四十年。常有人出。荊州長寧寺塔是育王造。下有舍利。入地丈餘。石函五重。盛碎身舍利。益州三塔。大石(今名福感)武擔(今名靜亂)雒縣(今名寶興)並有神異。如別傳之。又問。楊州長干塔。鄮縣塔。是育王者非耶。答曰。是昔劉薩訶感靈。今往楊州。登越城。望見長干。有異氣。因標掘獲。如今傳所明。余問。若爾。已有長干。便為佛剎不。答。非剎干也。干是地之長隴。名隴為干。塔逼長隴之側。書不云乎包括干越。越地多長隴也。臨海鄮縣塔者
【現代漢語翻譯】 三年後，山神壽命終結，轉生到兜率天（Tushita Heaven）。另一位神祇前來居住此地，是舊山神的親家。這位新神大肆作惡，以求生天。舊山神憐憫他，於是地獄請求文殊菩薩（Manjushri Bodhisattva）顯現微小的神蹟，以此來教化後來的神祇，使其迴歸正法。因此，現在這座山上顯現的各種大小神蹟，沒有不是由此而來的（此事記載在《付囑儀》中）。 又有人問：『泌州北山現在石窟中的佛像常常發出光明，這是為什麼？』回答說：『這個石窟是過去迦葉佛（Kashyapa Buddha）時代就有的。往昔周穆王的第二個兒子建造了迦葉佛像。』 又有人問：『渭州終南山有佛面山和七佛澗，情況與之前所說相似。南山的庫谷大藏，是迦葉佛親自建造的寶藏。現在可以看到有十三位緣覺（Pratyekabuddha）住在谷內。』 又說：『現在各處的塔寺大多是過去佛遺留下來的基址，阿育王（Ashoka）用寶塔來表彰它們，所以這些福地常在，不可輕視。現在有名的塔，如大家經常聽說的那些。沒有名字的寶藏，也隨處都有。河西甘州郭中寺塔中有古代佛陀的舍利（Sarira），河州靈巖寺佛殿下也有舍利，秦州麥棱岸殿下也有舍利，由山神守護著。這座寺廟是周穆王建造的，名叫靈安，經過四十年，常常有人出現。荊州長寧寺塔是阿育王建造的，下面有舍利，深入地下丈餘，用五重石函盛放著碎身舍利。益州的三座塔，大石塔（現在叫福感塔），武擔塔（現在叫靜亂塔），雒縣塔（現在叫寶興塔），都有神異之處，詳情可以參考其他傳記。』 又有人問：『揚州長干塔、鄮縣塔，是阿育王建造的嗎？』回答說：『是過去劉薩訶（Liusuohe）感應到神靈，現在前往揚州，登上越城，望見長干，有奇異的氣象，於是標記並挖掘，得到了舍利，就像現在流傳的故事所說的那樣。』 又有人問：『如果這樣，已經有了長干塔，就可以算作佛剎（Buddha-kshetra）了嗎？』回答說：『不是剎干，干是地的長隴，把長隴叫做干。塔靠近長隴的旁邊。《書經》不是說過包括干越嗎？越地多長隴啊。臨海鄮縣塔……』
【English Translation】 Three years later, the mountain deity's life ended, and he was reborn in Tushita Heaven (Tushita Heaven). Another deity came to reside in this place, a relative of the old mountain deity. This new deity committed many evils in order to be reborn in heaven. The old deity pitied him and descended to request Manjushri Bodhisattva (Manjushri Bodhisattva) to manifest small miracles to transform the later deity and guide him back to the right Dharma. Therefore, the various large and small miracles that appear on this mountain now all originate from this (this matter is recorded in the 'Entrustment Ritual'). Someone asked: 'Why does the Buddha image in the stone cave on the north mountain of Mizhou often emit light?' The answer was: 'This cave existed in the time of the past Kashyapa Buddha (Kashyapa Buddha). In the past, the second son of King Mu of Zhou built the image of Kashyapa Buddha.' Someone asked: 'In Zhongnan Mountain of Weizhou, there is Buddha Face Mountain and Seven Buddha Stream, the situation is similar to what was said before. The great treasury of the Kugu Valley in Nanshan is a treasure created by Kashyapa Buddha himself. Now we can see thirteen Pratyekabuddhas (Pratyekabuddha) living in the valley.' It was also said: 'Most of the pagodas and temples in various places now are the foundations left by past Buddhas. King Ashoka (Ashoka) used pagodas to commemorate them, so these blessed lands are always there and should not be taken lightly. The famous pagodas now are like those that everyone often hears about. Nameless treasures are also everywhere. In the Guo Zhong Temple Pagoda in Ganzhou, Hexi, there are ancient Buddha's relics (Sarira), and there are also relics under the Buddha Hall of Lingyan Temple in Hezhou, and there are also relics under the Mai Leng An Hall in Qinzhou, guarded by the mountain deity. This temple was built by King Mu of Zhou and is called Ling'an. After forty years, people often appear. The Changning Temple Pagoda in Jingzhou was built by King Ashoka, and there are relics below, more than ten feet deep underground, stored in five layers of stone boxes containing fragmented relics. The three pagodas in Yizhou, Dashi Pagoda (now called Fugan Pagoda), Wudan Pagoda (now called Jingluan Pagoda), and Luoxian Pagoda (now called Baoxing Pagoda), all have miraculous events, as detailed in other biographies.' Someone asked: 'Were the Changgan Pagoda in Yangzhou and the Mao County Pagoda built by King Ashoka?' The answer was: 'It was in the past that Liusuohe (Liusuohe) sensed the divine and went to Yangzhou, climbed Yuecheng, and saw Changgan, which had strange phenomena, so he marked and excavated it, obtaining the relics, just as the current story says.' Someone asked: 'If so, since there is already the Changgan Pagoda, can it be considered a Buddha-kshetra (Buddha-kshetra)?' The answer was: 'It is not a kshetra-gan. Gan is a long ridge of land, and a long ridge is called gan. The pagoda is close to the side of the long ridge. Doesn't the Book of Documents say that it includes Gan and Yue? The land of Yue has many long ridges. The Mao County Pagoda in Linhai...'
。亦是育王古塔。小塔是賢劫初佛中者。有迦葉佛臂骨。非人所見。羅漢將往鐵圍山。留小塔。從地涌出。為開俗福也。其塔大有善神。恒現二魚。井中鰻𩻌魚護塔神也。其側有佛足跡石上者。云是前三佛所蹈處也。昔周時。此土大有人住。故置此塔。又問。若爾。周穆已后諸王建置塔寺。何為此土文紀罕見。答云立塔為於前緣多是神靈所造。人有見者少故。文字少傳。楊雄劉向尋于藏書。往往見有佛經。豈非秦前已有經塔。今衡岳南可五六百里。在永州北。有大川。東西五百餘里。南北百餘里。川中昔有人。住數十萬家。今生諸巨樹。大者徑二三丈。下無草木。深林可愛。中有大江。東流入湘江。尋澗覓之。即得川南有谷北出入。谷有方池。四方砌石。水深龍居。有犯者輒雷震。山谷左側。多出橘柚楊梅之屬。列植相次。池南有育王大塔。石華捧之。上以石龕覆。而與地平。塔東崖上具有碑記。篆書可識。登梯抄取。足知立塔之由。衡山南大明師置寺處。亦有石塔(云云)。其寺南北十餘里。七處八會。流渠靜院。處處皆立。又問。此土常傳。佛是殷時。周昭魯莊等。互說不同。如何定指。答曰。皆有所以。弟子夏桀時生天。具見佛之垂化。且佛有三身。法報二身則非人見。並化登建已上。唯有化身。普被三千百億
天下。故有百億釋迦。隨人所感。前後不定。或在殷末。或在魯莊。俱在天千之中。前後咸傳一化。感見隨機前後。法報常自湛然。不足疑也。又問。今時瑞像多者。云育王第四女所造。其事幽遠。難得其實。答云。育王第四女。厥貌非妍。久而不出。常恨其醜。乃圖佛形。相好異佛。還如自身。成已發願。佛之相好挺異於人。如何同我之形儀也。以此苦邀。彌經年月。後感佛現。忽異昔形。父具問之。述其所愿。今北山玉華。荊州長沙。楊都高悝。及今崇敬寺。並是其像。或書光趺。人罕識者。育王令諸神鬼所在將往開悟佛法。今諸像面莫匪女形。崇敬寺地本是戰場。西晉將末。五胡大起。兵戈殺害。此地極多。地下人骨今猶見在。所殺無辜。殘害酷濫。故諸鬼神攜以鎮之。令諸冤魂得生善念。周朝滅法。神亦徙之。隋主載隆。佛還重起。又問。諸神自在。威力殊大。至如蜀川三塔。咸名大石。人有掘者。莫測其源。至如秦川武功一塔。古老相傳。名曰育王塔。三十年中。一度出現。貞觀已來。兩度曾出。雖光瑞殊壯。而舍利如指骨。在石函中。如何狹陋若此。答云。諸鬼神中。貧富不定。各是往業。如人不殊。天中亦爾。隨其所有。而用供養此塔(云云)。又問。幽冥所感俗中常有疑。以神去形朽而猶重來。如記
【現代漢語翻譯】 現代漢語譯本 天下存在無數的釋迦牟尼佛（Śākyamuni）。他們根據眾生的感應而顯現，時間前後不定。有的在殷商末年，有的在魯莊公時期，都存在於三千大千世界之中。他們前後都傳揚同樣的教化，感應顯現的時間前後不同是隨機的，而法身和報身佛是永恒不變的，這沒有什麼可懷疑的。有人問：『現在有很多瑞像，都說是阿育王（Aśoka）的第四個女兒所造。這件事年代久遠，難以考證。』回答說：『阿育王的第四個女兒，容貌並不美麗，很久都沒有出嫁。她常常因為自己的醜陋而感到遺憾，於是畫了一尊佛像，佛像的相好與其他的佛像不同，反而像她自己。畫像完成後，她發願說：『佛的相好是如此的與衆不同，怎麼會和我長得一樣呢？』她以此苦苦祈求，經過了很多年月，後來感應到佛顯現，忽然變得和以前的畫像不一樣了。阿育王詳細地詢問了她，她講述了自己的願望。現在北山的玉華寺，荊州、長沙，楊都的高悝寺，以及現在的崇敬寺，裡面的佛像都是她的畫像。有的佛像的光圈底座上寫著字，但是很少有人認識。阿育王命令諸神鬼將佛法傳播到各地。現在這些佛像的面容沒有不像那個女兒的。崇敬寺的所在地原本是戰場。西晉末年，五胡亂華，這裡發生了戰爭和殺戮，死了很多人。地下的人骨現在還能看到。被殺的人都是無辜的，殘害非常殘酷。所以諸鬼神攜帶佛像來鎮壓這裡，讓冤魂能夠產生善念。周朝滅佛的時候，神也遷移了。隋朝興盛的時候，佛教又重新興起。』又有人問：『諸神自在，威力非常大。比如蜀地的三座塔，都叫做大石，有人挖掘它們，卻不知道它們的來源。比如秦川的武功縣有一座塔，古老的傳說中叫做阿育王塔，每三十年出現一次。貞觀年間以來，已經出現過兩次。雖然光芒和祥瑞非常壯觀，但是舍利卻像手指骨一樣，放在石函中，為什麼這麼狹小簡陋呢？』回答說：『諸鬼神中，貧富不定，都是往世的業力造成的，和人沒有什麼不同。天人也是這樣。他們根據自己所擁有的東西，來供養這座塔（云云）。』又有人問：『關於幽冥的感應，世俗中常常有疑問，認為神已經形體朽壞了，為什麼還會重來呢？比如記載……』
【English Translation】 English version In the world, there are countless Śākyamuni Buddhas (Śākyamuni - the historical Buddha). They appear according to the sentient beings' feelings, and the time is uncertain. Some are at the end of the Yin Dynasty, and some are during the reign of Duke Zhuang of Lu, all existing within the three thousand great thousand worlds. They all preach the same teachings, and the timing of their appearances varies randomly, while the Dharma body and Reward body Buddhas are eternal and unchanging, which is nothing to doubt. Someone asked: 'Now there are many auspicious images, all said to be made by the fourth daughter of King Aśoka (Aśoka - an Indian emperor of the Maurya Dynasty). This matter is ancient and difficult to verify.' The answer is: 'King Aśoka's fourth daughter was not beautiful and had not married for a long time. She often regretted her ugliness, so she painted a Buddha image, whose features were different from other Buddha images, but resembled herself. After the painting was completed, she vowed: 'The features of the Buddha are so different, how can they be the same as mine?' She prayed bitterly for many years, and later sensed the Buddha's appearance, which suddenly became different from the previous painting. King Aśoka asked her in detail, and she told her wish. Now the Yuhua Temple in North Mountain, Jingzhou, Changsha, the Gao Kui Temple in Yangdu, and the current Chongjing Temple, the Buddha images inside are all her paintings. Some Buddha images have words written on the base of the halo, but few people recognize them. King Aśoka ordered the gods and ghosts to spread the Buddha's teachings everywhere. Now the faces of these Buddha images are all like that daughter. The location of Chongjing Temple was originally a battlefield. At the end of the Western Jin Dynasty, the Five Hu invaded China, and there were wars and killings here, and many people died. Human bones can still be seen underground. The people who were killed were innocent, and the harm was very cruel. Therefore, the gods and ghosts carried Buddha images to suppress this place, so that the wronged souls could generate good thoughts. When the Zhou Dynasty destroyed Buddhism, the gods also migrated. When the Sui Dynasty flourished, Buddhism revived again.' Someone also asked: 'The gods are free and have great power. For example, the three pagodas in Shu are all called Great Stones, and people dig them, but they don't know their origin. For example, there is a pagoda in Wugong County, Qinchuan, which is called Aśoka Pagoda in ancient legends, and it appears once every thirty years. Since the Zhenguan period, it has appeared twice. Although the light and auspiciousness are very magnificent, the relics are like finger bones and are placed in a stone box, why is it so small and simple?' The answer is: 'Among the gods and ghosts, wealth and poverty are uncertain, all caused by the karma of past lives, which is no different from humans. The same is true for the devas. They use what they have to make offerings to this pagoda (etc.).' Someone also asked: 'Regarding the feelings of the underworld, there are often doubts in the world, thinking that the body of the god has decayed, why does it come again? For example, the record...'
傳中。或經七日百日至三年者。識來形起如生不殊。如經中雲。錄其精神在彼王所五三七日者何耶。答曰。人稟七識。識各有神。心識為主。主雖前往。而余神守護。不足怪也。彼問余云。師言受戒一戒幾神。余云。見五戒中一戒五神。未知大戒如何。答云。僧之受戒有二百五十神。若毀一重戒。唯一神不在。則二百四十九神恒隨犯戒者。又問。茍茜(此見反)者綿州巴西縣人也。得第二果。客遊新繁村中教學。其人不食酒肉。村人多信外道。與其酒肉令食。其人不食。村人遂打之。其人能書。村人從乞。不與。又更被打。復不禮遇。遂即慎惱。因發誓愿。于村外草中仰臥。以筆向空書之。村人怪問。答云。我書經本。遣天看讀。不許人見。上界諸天將天中紙向下承筆。遂寫得金剛般若經一卷。經於七日。方始得了。諸天于上造作寶蓋覆之。地遂無草。放牛小兒避雨多於其下。村人怪其衣燥。答云。我于茍先生寫經處避雨。村人因此遂即信敬。今于其處。以木為欄。不許侵污。每至齋日。村人于中設會。又問。鼓山竹林寺名何代所出。答云。是迦葉佛時造。周穆王于中更重造寺。穆王佛殿並及塑像。至今見存。山神從佛請五百羅漢住此寺。即今見有二千聖像繞寺。左側見有五萬五通神仙。供養此寺(餘者云云)。已后
【現代漢語翻譯】 現代漢語譯本 傳中。或者經過七天、一百天到三年不等的時間，亡者的意識會帶著生前的形象出現，與生前無異。如同經中所說，記錄亡者精神狀態，由閻羅王處五天、三天、七天來判斷，這是為什麼呢？回答說：人有七種意識，每種意識都有神守護，其中以心識為主。即使主意識已經前往（輪迴），但其餘的神仍然守護著，這並不奇怪。有人問我：『師父說受戒，每一條戒律有幾位神守護？』我說：『在五戒中，每一條戒律有五位神守護，不知道具足戒（大戒）又是如何？』回答說：僧人受戒有二百五十位神守護。如果毀犯一條重戒，只有一位神離開，那麼還有二百四十九位神始終伴隨著犯戒者。又有人問：茍茜（音）是綿州巴西縣人，證得了二果阿羅漢。他到新繁村教學，村裡人大多信奉外道，給他酒肉讓他吃，他不吃。村裡人就打他。他擅長書法，村裡人向他索要字，他不給，又被打，還不被禮遇。於是他感到苦惱，就發誓愿，在村外的草地上仰臥，用筆向空中書寫。村裡人奇怪地問他，他回答說：『我書寫經本，送給天神看，不許人看。』上界諸天用天上的紙向下承接筆墨，於是寫成了《金剛般若經》一卷。經過七天，才最終完成。諸天在上方建造寶蓋覆蓋著經書，地面上寸草不生。放牛的小孩躲雨時經常在寶蓋下。村裡人奇怪他們衣服是乾的，小孩回答說：『我在茍先生寫經的地方躲雨。』村裡人因此就信奉敬重他。現在在那裡用木頭做欄桿，不許人侵犯玷污。每到齋戒日，村裡人就在那裡設齋會。又有人問：鼓山竹林寺是什麼朝代建造的？回答說：是迦葉佛時期建造的。周穆王在那裡重新建造寺廟。穆王佛殿以及塑造的佛像，至今仍然存在。山神請求佛陀讓五百羅漢住在這座寺廟裡。現在還能看到兩千尊聖像圍繞著寺廟。左側有五萬五通神仙供養這座寺廟（其餘的省略）。以後……
【English Translation】 English version It is said that the consciousness of the deceased, after a period ranging from seven days, a hundred days, to three years, reappears with the same form as in life, indistinguishable from their living self. As it is written in the scriptures, 'Recording the spiritual state of the deceased, judged by King Yama over five, three, or seven days' – what is the reason for this? The answer is: Humans possess seven consciousnesses, each guarded by a deity, with the mind-consciousness being the primary one. Even if the primary consciousness has departed (into reincarnation), the remaining deities continue to guard, which is not surprising. Someone asked me, 'Master, when receiving precepts, how many deities guard each precept?' I said, 'In the Five Precepts, each precept is guarded by five deities. I do not know about the complete precepts (Bhikkhu precepts).' The answer is: A monk's precepts are guarded by two hundred and fifty deities. If one breaks a major precept, only one deity departs, leaving two hundred and forty-nine deities constantly accompanying the transgressor. Furthermore, someone asked: Gou Qian (phonetic) was a person from Baxi County in Mianzhou, who attained the second fruit of Arhatship. He went to Xinfan Village to teach, where most villagers were followers of non-Buddhist paths. They offered him wine and meat to eat, but he refused. The villagers then beat him. He was skilled in calligraphy, and the villagers asked him for his writing, but he refused, and was beaten again, and not treated with respect. Therefore, he felt distressed and made a vow, lying supine in the grass outside the village, writing in the air with a brush. The villagers asked him curiously, and he replied, 'I am writing a scripture to be read by the gods, not to be seen by humans.' The deities of the upper realms used celestial paper to catch the ink from his brush, and thus a scroll of the 'Diamond Sutra' was written. It took seven days to complete. The deities built a jeweled canopy above the scripture, and no grass grew on the ground. Children herding cattle often sheltered under the canopy to avoid the rain. The villagers were surprised that their clothes were dry, and the children replied, 'We sheltered from the rain at the place where Master Gou was writing the scripture.' The villagers then came to believe and respect him. Now, a wooden fence has been built there, and no one is allowed to defile it. Every fast day, the villagers hold a vegetarian feast there. Someone also asked: In what dynasty was the Zhulin Temple on Drum Mountain built? The answer is: It was built during the time of Kashyapa Buddha. King Mu of the Zhou Dynasty rebuilt the temple there. The Buddha hall of King Mu and the sculpted Buddha images still exist today. The mountain deity requested the Buddha to have five hundred Arhats reside in this temple. Now, two thousand sacred images can be seen surrounding the temple. On the left side, there are fifty-five thousand spiritual immortals making offerings to this temple (the rest is omitted). Afterwards...
論律相。
天問余云。師本在梁。已為持律之首。大有著述論名。人皆聞之建初定林咸其所住。及生見慈尊。少有慢惰。亦大有決律相。故今生人間。今之所解百不存一。然有所註記鈔儀。並是曾聞余習。計師報命已。終過一年矣。今則以傳錄餘業慈力所薰。天人扶助故。日復一日。師豈不知。去年已來。無降損日。但枯喪耳。如枯樹朽車。無由更壯。余問。若爾意欲更讀藏經抄錄要行見事。可得遂不。答云。師前讀藏經太粗。但究與律相扶者。至於優柔文義。過非深細。必欲重讀。隨分亦應得耳。無奈報命久終。生處復欲師到。師常觀不願早生在人有弘律教。幸愿悉之。又曰。前所制章服儀。靈神感喜。自佛法東傳。六七百年。南北律師曾無此意。安用殺生之財。而為慈悲之服。全不然也。師何獨拔此意。答曰。余讀智度論。見佛著粗布僧伽梨。因懷在心。何得乖此。及聽律后。便見蠶衣臥具縱得已成並斬壞涂埵。由此重增景仰。古昔周朝老僧咸著大布衣。一生服一補者。咸布乃至重二三斤者。復見西來梵僧。咸著布㲲。具問。答曰。五天竺國。無著蠶衣。由此興念。著斯章服儀。通瞻古今成教。融會臥具三衣。且凡情瑣細。保固尤重。身服所接。莫匪損生焉。肯捐舍著茲法服。又法服所擬。本顯慈仁之心。
【現代漢語翻譯】 現代漢語譯本： 關於律相的討論。
天神問我道：『法師您原本在梁朝，已經是持律的首座，有很多著作和理論聞名於世。建初寺和定林寺都是您曾經居住的地方。等到往生后見到彌勒佛（慈尊，未來佛），稍微有些懈怠。但也因為您對律相有深入的決斷，所以今生轉生到人間。現在所理解的律相，連原來的百分之一都不到。然而，現在所做的註解、筆記和儀軌，都是曾經聽聞過的余習。推算起來，法師您去世已經超過一年了。現在能夠傳錄您的事業，是由於彌勒佛的慈力所薰陶，以及天人的扶助，所以才能日復一日地進行。法師您難道不知道嗎？從去年以來，您的功德沒有增加，只有枯萎和衰退。就像枯樹和朽車，沒有辦法再變得強壯。』
我問：『如果這樣，我想要重新閱讀藏經，抄錄重要的修行見聞，可以如願嗎？』
天神回答說：『您以前讀藏經太粗略，只是研究與律相扶助的部分。至於優美的文辭和深刻的含義，則沒有深入細緻地研究。如果一定要重新閱讀，隨分隨力也應該可以。無奈的是，您的壽命已經終結很久了，您往生的地方又想讓您去。您常常觀察，不希望早點往生，而希望在人間弘揚律教。希望您能明白這些。』
天神又說：『您以前制定的章服儀軌，靈神都感到歡喜。自從佛法東傳以來，六七百年間，南北方的律師都沒有這樣的想法。怎麼能用殺生的錢財，來製作慈悲的服裝呢？這完全不對啊。法師您為什麼獨獨有這樣的想法呢？』
我回答說：『我讀《大智度論》（智度論，般若經的註釋）時，看到佛陀穿著粗布的僧伽梨（僧伽梨，佛教僧侶所穿的一種袈裟），因此銘記在心。怎麼能違背佛陀的教誨呢？聽律之後，便認為蠶絲製作的臥具，即使已經做成，也應該斬斷、毀壞、塗上泥土。由此更加敬仰佛陀。古代周朝的老僧，都穿著粗布衣服，一生只穿一件，縫補多次。有的布衣甚至重達二三斤。我又看到從西方來的梵僧，都穿著布制的衣服。我詳細詢問后，他們回答說：『五天竺國（五天竺國，古代印度的五個區域）沒有用蠶絲製作的衣服。』因此我產生了這樣的想法，制定了這樣的章服儀軌，通盤考慮古今的教誨，融合了臥具和三衣（三衣，佛教僧侶所穿的三種袈裟）。而且凡夫俗子，對細微的事物都非常執著，特別珍惜。身體所接觸的衣物，沒有哪一樣不是損害生命的。如果肯捨棄這些，而穿著這樣的法服。而且法服所要體現的，本來就是慈悲仁愛之心。』
【English Translation】 English version: Discussion on Vinaya-lakṣaṇa (Vinaya-lakṣaṇa, Aspects of Discipline).
A deva (deva, god) asked me: 'Master, you were originally in the Liang Dynasty, already the head of those who uphold the Vinaya (Vinaya, monastic discipline), with many famous writings and theories. Jianchu Monastery and Dinglin Monastery were both places where you resided. After being reborn and seeing Maitreya Buddha (慈尊, Cizun, the Benevolent One, future Buddha), you were slightly negligent. But because you had deep resolutions regarding the aspects of Vinaya, you were reborn into the human realm in this life. What you understand of the Vinaya now is less than one percent of what you knew before. However, the annotations, notes, and rituals you are now making are all remnants of what you once heard and practiced. Calculating it, it has been more than a year since your death. Now, being able to transmit your work is due to the influence of Maitreya Buddha's compassion and the assistance of the devas, so you can continue day after day. Master, don't you know? Since last year, your merits have not increased, only withered and declined. Like a withered tree and a decayed cart, there is no way to become strong again.'
I asked: 'If that's the case, if I want to reread the Tripitaka (藏經, Zangjing, Buddhist scriptures) and transcribe important practices and insights, can I fulfill my wish?'
The deva replied: 'You used to read the Tripitaka too superficially, only studying the parts that support the Vinaya. As for the beautiful words and profound meanings, you did not study them deeply and meticulously. If you must reread it, you should be able to do so according to your ability. Unfortunately, your lifespan has ended long ago, and the place where you were reborn wants you to go there. You often observe and do not wish to be reborn early, but hope to promote the Vinaya in the human realm. I hope you understand these things.'
The deva also said: 'The robes and rituals you previously established pleased the spirits. Since Buddhism was transmitted to the East, for six or seven hundred years, the Vinaya masters in the North and South have never had such an idea. How can you use the wealth obtained from killing to make clothes of compassion? This is completely wrong. Why do you alone have such an idea?'
I replied: 'When I read the Mahāprajñāpāramitāśāstra (智度論, Zhidu Lun, Commentary on the Perfection of Wisdom Sutra), I saw that the Buddha wore a coarse cloth saṃghāṭī (僧伽梨, saṃghāṭī, a type of robe worn by Buddhist monks), so I kept it in mind. How can I go against the Buddha's teachings? After hearing the Vinaya, I believed that bedding made of silk, even if it had already been made, should be cut, destroyed, and covered with mud. This increased my reverence for the Buddha. The old monks of the Zhou Dynasty in ancient times all wore coarse cloth clothes, wearing only one garment throughout their lives, mending it many times. Some cloth clothes even weighed two or three pounds. I also saw that the monks from the West all wore cloth robes. After inquiring in detail, they replied: 'The five regions of India (五天竺國, Wǔ Tiānzhú Guó, ancient India's five regions) do not have clothes made of silk.' Therefore, I had this idea and established these robes and rituals, considering the teachings of ancient and modern times, and integrating bedding and the three robes (三衣, sān yī, the three robes worn by Buddhist monks). Moreover, ordinary people are very attached to subtle things and cherish them especially. Every piece of clothing that touches the body harms life. If one is willing to give up these things and wear these Dharma robes. Moreover, what the Dharma robes are meant to represent is originally the heart of compassion and benevolence.'
非仁無以拔濟。濟必由慈而護。故佛心者大慈也。殺生而行慈。未見其可。故沉隱侯之著論也。五畝之宅。樹之以桑。則年六十者。容色已衰。內假縑纊。外存大布。所以大布之服。通於富貴貧賤也。今猶通行於王臣。古法不改。有老少之殊。故致降殺之異。道無損害之理。長少咸一法衣。法是慈化焉。通損害也(云云)。又曰。三衣破緣而縫。江表咸然。此何不爾。余曰。四分無文故。絕二縫。答曰。十誦有文。何得不用。此制有以。不可不行(云云)。又大衣重作師比行之。然于上葉之下。乃三重也。豈得然耶。即問其所作。便執余衣。以示之。此葉相者。表于稻田之塍疆也。以割截衣假。就里刺之。去葉𪍿麥許。此則條內表田。葉上表渠相。豈不然耶。今則通以布縵。一非割截。二又多重既非本制。非無著著之失。然猶全單之者。正從得失為論。又問余云。坐具兩重斯成本制。割截后更接。但是一邊一頭意者。接於四面。通皆周緣如何。余云。今信誠教。不徒設也。律云。于本制外。廣長更增半搩手。據文止是一廣一長。不云四周之廣長也。在事非無不便。猶勝跋阇之蹤。便默然。又問余云。今見比丘行者。以坐具置左肩上。情有不忍。何者。坐具資下之具。如何忽在上肩。又衣角多在左手。今則如何在左肩上
【現代漢語翻譯】 現代漢語譯本： 沒有仁愛之心，就無法救助眾生。救助必定要通過慈悲來護持。所以，佛心就是大慈悲心。殺害生命卻說是在行慈悲，我是沒見過這種說法的。所以沉隱侯寫了那篇論著。五畝地的宅子，種上桑樹，那麼六十歲的人，即使容顏已經衰老，裡面穿著絲綿，外面穿著粗布，所以粗布衣服，是富貴貧賤都可以穿的。現在還在王公大臣中通行。古代的制度沒有改變，只是因為年齡大小的差別，所以在喪葬禮儀上有等級降低的不同。道沒有損害的道理，無論年長年少都穿一樣的法衣，法就是慈悲教化啊，是貫通有無損害的（以上省略）。 又說，三衣因為破損的緣故而縫補，長江下游一帶都是這樣，為什麼這裡不行呢？我回答說，因為《四分律》里沒有這樣的條文，所以就不用兩重縫製。對方回答說，《十誦律》里有這樣的條文，為什麼不用呢？這個制度是有原因的，不能不實行（以上省略）。又說，大衣重新制作時，師父和弟子一起做。然而在上片葉子的下面，竟然有三重。這怎麼可以呢？就問他所做的，他便拿著我的衣服，來給我看。這葉子相，是表示稻田的田埂。用割截衣服的方法，在裡面縫製。去掉葉子像麥子那麼寬的地方。這樣就是條紋內表示田地，葉子上表示水渠的樣子。難道不是這樣嗎？現在卻全部用布幔，一是沒有割截，二是又有很多重，既不是原來的制度，也不是無著菩薩所提倡的。然而還是有全部用單層的，正是從得失來討論。又問我，坐具兩重才是原來的制度。割截后又縫接，但是一邊一頭的意思是，縫接在四面，全部都縫上，怎麼樣？我回答說，現在相信誠實的教導，不是徒勞設定的。律中說，在本來的制度外，寬度和長度再增加半搩手。根據條文只是一個寬度和一個長度，沒有說四周的寬度和長度。在事情上並非沒有不方便的地方，但還是勝過跋阇的軌跡。對方就沉默了。又問我，現在看見比丘修行人，把坐具放在左肩上，心裡實在不忍。為什麼呢？坐具是墊在下面的用具，怎麼能忽然放在上面的肩膀上呢？而且衣角大多在左手，現在又怎麼能在左肩上呢？
【English Translation】 English version: Without benevolence, there is no way to deliver beings. Deliverance must be supported by compassion. Therefore, the Buddha's mind is great compassion. To kill and claim it as practicing compassion, I have never seen such a thing. That's why Shen Yinhou wrote that treatise. A five-mu (unit of area) residence, planted with mulberry trees, then a sixty-year-old person, even if their appearance has declined, wears silk floss inside and coarse cloth outside. Therefore, coarse cloth clothing is accessible to both the rich and the poor. It is still prevalent among kings and ministers. The ancient system has not changed, only because of the difference in age, so there are different levels of reduction in funeral rites. The Dao has no principle of harm. Whether old or young, they all wear the same Dharma robe. Dharma is compassionate teaching, which permeates both benefit and harm (above omitted). It is also said that the three robes are sewn because of damage. This is the case in the Jiangnan region. Why not here? I replied, because there is no such article in the 'Sarvastivada Vinaya', so there is no need for double stitching. The other party replied, there is such an article in the 'Dasabhūmika Sūtra', why not use it? This system has a reason and cannot be ignored (above omitted). It is also said that when the great robe is remade, the master and disciple do it together. However, there are three layers under the top leaf. How can this be? I asked him what he was doing, and he took my clothes to show me. This leaf appearance represents the ridges of rice fields. Using the method of cutting the clothes, sew them inside. Remove the leaf image as wide as wheat. This means that the stripes inside represent the fields, and the leaves represent the appearance of the canals. Isn't that so? Now, all are covered with cloth curtains. First, there is no cutting, and second, there are many layers, which is neither the original system nor what Bodhisattva Asanga advocated. However, there are still those who use all single layers, which is exactly discussed from the perspective of gains and losses. He also asked me, the sitting mat with two layers is the original system. After cutting and sewing, but the meaning of one side and one end is to sew on all sides, how about sewing all around? I replied, now I believe in honest teachings, not futile settings. The Vinaya says that outside the original system, the width and length are increased by half a span. According to the article, there is only one width and one length, and it does not say the width and length of the surrounding area. There is no inconvenience in the matter, but it is still better than the traces of Vajjiputraka. The other party was silent. He also asked me, now I see Bhikshu practitioners putting the sitting mat on their left shoulder, and I really can't bear it. Why? The sitting mat is a tool placed underneath, how can it suddenly be placed on the upper shoulder? And most of the corners of the clothes are in the left hand, how can they be on the left shoulder now?
。弟子俗人未廣知律。師可說之。樂聞斯要。余曰。坐具在肩。斯誠教也。舍利弗初起祇垣。外道云踴。須達命舍利弗。乃具修威儀。以尼師壇置左肩上。庠序入大眾中。至高座取而敷之。又諸律論多處有文。比丘食已。入定出定以尼師壇在左肩上。入林坐禪。且三衣右角皆在左肩。坐具安上。又加缽袋于上。故善見云。缽袋貫左肩。青色分明。豈非古人行事也。今則三衣下置左肘。坐具藏於內臂。及論方坐若食若語。並在左腿。缽袋絡左膞。下垂左腋。時代訛變。遂失本源。余見古之瑞像今此方見制者。莫不以衣搭於左肩。然始后取衣角共左臂內衣角。屈而捉之。努出二角。如羊耳之相。斯則俯同此律。亦是聖之楷摸焉。有行則收來左肩。坐則放縱左髀。未見正文所許。終是放逸威儀。又坐具之制本為護。于身衣及僧臥具也。其中表里俱凈。不同此土之僧。故經中。乞食已還至本處。收衣缽方始洗之而坐。至於革屣。拭刮綱系。如面手焉。故身衣俱凈在肩。無有不凈之者。此土之僧。身之臭穢。焉可以言。左古便利曾不澡除。內外衣裳曾何浣濯。三衣少備。裙褲尤多。人見猶有厭其腥臊。天聞義當悲其忍辱。據此誠文。今在肩上。觀事止可藏於臂中。如有依法沙門。不行惡習。內外俱凈。形服可觀。豈得背佛誠言不
順左肩之法。故十誦鼻奈耶云。三衣之鉤紐也。前去緣四指施鉤。後去緣八指施紐。以右角挑左肩上。后紐綴於前鉤。今則一倍反之。豈是教文所許。但以凡僧識想。憑準正教及以見緣。如有差違。賜垂箴誨。諸非人等咸皆默然。次後不久。有一天人來云。弟子黃瓊致敬已云。向述坐具。殊有可觀。憑準經論。無差違者。然始終不備故。重仰論元。佛初度五人。爰及迦葉兄弟。並制袈裟左臂。坐具在袈裟下。西天王臣皆被白㲲。搭左肩上。故佛制。衣角居臂異俗。頞鞞比丘威儀度物。爾時法服猶未搭肩。后度諸眾。徒侶漸多年。少比丘儀容端美。入城乞食。多為女愛。由是佛制。衣角在左肩。后為風飄。聽以重物鎮上。比丘不達佛意。自造鎮衣之物。種種莊嚴。諸俗譏嫌。比丘以事白佛言。我前聽安重物。即是尼師壇。餘者不合。后王舍城外道。名達摩多。稱一切智。所著衣服並皆鮮凈。日易一衣。日三十浴。所食皆以香薪香炭作之。所住皆以香材。涂泥皆以香汁。園林皆植香樹。所種花藥皆是香者。流泉池水皆聚牛頭檀香內水中。以為香潔。雖帝釋歡喜之園。未能加也。世尊爾時將諸比丘。入城乞食。執持衣缽。坐具在肩。有諸外道。語達摩多言。今瞿曇沙門入城乞食。可往言論降從大師。時達摩多領諸徒眾。身披
{ "translations": [ "現代漢語譯本", "順左肩之法。因此《十誦律》中說，三衣的鉤和鈕釦的安放位置是：從衣緣向前量四指處安鉤，向後量八指處安鈕釦，用右邊的衣角搭在左肩上，然後將後面的鈕釦繫在前邊的鉤子上。現在卻完全相反，這難道是佛教經典所允許的嗎？只是因為凡夫僧人的臆想，希望依據正教和所見所聞來判斷。如有錯誤，請賜予指正。那些非人等都沉默不語。不久之後，有一天人前來稟告說：『弟子黃瓊致敬稟告，先前所說的坐具，非常值得稱讚，依據經典論述，沒有絲毫差錯。』然而始終不夠完備，所以再次請教。佛陀最初度化五人，以及迦葉兄弟時，都是規定袈裟搭在左臂上，坐具放在袈裟下面。西方的國王和大臣都披著白色的毛織物，搭在左肩上。所以佛陀規定，衣角搭在手臂上，是爲了區別於世俗。頞鞞比丘以威儀來度化眾生，那時法衣還沒有搭在肩上。後來度化了更多的僧眾，僧團逐漸壯大，有些年輕的比丘容貌端正俊美，入城乞食時，常常受到女子的愛慕。因此佛陀規定，衣角搭在左肩上。後來因為容易被風吹動，允許用重物鎮住。比丘們不理解佛陀的用意，自己製造鎮衣之物，裝飾得非常華麗，引起了世俗的譏諷。比丘們將此事稟告佛陀說：『我先前聽聞可以安放重物，那就是尼師壇（坐具），其餘的不合適。』後來，王舍城外道中，有一個名叫達摩多（Dharmata）的，自稱一切智，所穿的衣服都非常鮮艷乾淨，每天更換一件，每天洗三十次澡，所吃的食物都用香木和香炭燒製，所居住的地方都用香木建造，塗抹的泥土都用香汁，園林里都種植香樹，所種植的花草藥物都是香的，流動的泉水池塘里都聚集著牛頭檀香（Gośīrṣa-candana）的水，認為這樣才香潔。即使是帝釋天（Indra）歡喜的園林，也無法超過。世尊（Bhagavān）當時帶領著比丘們，入城乞食，手持衣缽，坐具搭在肩上。有些外道對達摩多（Dharmata）說：『現在瞿曇（Gautama）沙門（Śrāmaṇa）入城乞食，可以前去辯論，讓他降服於大師。』當時達摩多（Dharmata）帶領著他的徒眾，身披", 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白㲲。所披一張價直千兩紫磨黃金。將至佛所。時大梵天王請佛昇天。外道至唯見比丘。便問比丘。肩上片布持將何用。答曰。擬將坐之。又問。汝所披衣名何等。聖答云。忍辱鎧也。又問。何名忍辱鎧。答曰。即是為三寶之相。上制天魔。下降外道。達摩多雲。此衣既為可貴。有大威靈。豈得以所坐之布而居其上。為是瞿曇教汝。為是汝自為之。諸比丘咸皆默然。外道云。若瞿曇教汝。此法不足可尊。云何自稱一切智人。若是汝自為之。師何復不教汝耶。比丘食訖還僧坊中。以事白佛。由此佛制。還以衣角。居於左臂。坐具還在衣下。於後比丘披著袈裟。多不齊整。諸離車子譏言。無有威儀。所披衣服。狀如淫女。猶如象鼻。由此始制。上安鉤紐。令以衣角達於左臂。置於腋下。不得令垂如上過也。前引舍利弗事。此乃前開不見後製。義須綸綜。往者雞鳴之詩。挈壺掌漏刻之官。齊侯無道官失其守。諸侯來朝顛倒衣裳。詩人刺之。可不鏡哉。書云。冠雖賤。不可以居下。屨雖貴。不可以居上。此言雖小。可以況大。古人或詢芻蕘。伏願仁慈。不以人微廢教也。余備聞雅論。前代憲章斯則一化之所宗承。三藏之弘轍也。如或鏗執頓拒未聞。何殊結集永開八事之緣。不遵上座重結之相也。縱無此示。情或廣之。五分律中
【現代漢語翻譯】 現代漢語譯本 一位比丘拿著一塊價值千兩紫磨黃金的白㲲（bái dié，一種白色細布），準備去見佛陀。當時，大梵天王（Mahābrahmā，色界天之主）邀請佛陀昇天。外道（Tirthika，佛教以外的修行者）到達后，只看見比丘。便問比丘：『你肩上這塊布是做什麼用的？』比丘回答說：『準備用來坐。』外道又問：『你所披的衣服叫什麼？』比丘回答說：『忍辱鎧（kṣānti-vajra-kavaca，象徵忍辱的鎧甲）。』外道又問：『為什麼叫忍辱鎧？』比丘回答說：『因為它代表三寶（triratna，佛、法、僧），能制伏天魔（deva-māra，欲界天的魔）和降伏外道。』 達摩多（Dharmatrāta，一位論師）說：『這件衣服既然如此珍貴，具有強大的威力，怎麼能用一塊坐布放在它的上面呢？是喬達摩（Gautama，釋迦牟尼佛的姓）教你這樣做的，還是你自己的主意？』眾比丘都沉默不語。外道說：『如果是喬達摩教你的，這種法就不值得尊敬。怎麼能自稱一切智人（sarvajña，佛陀的稱號）呢？如果是你自己的主意，你的老師為什麼不教你呢？』 比丘吃完飯後回到僧坊（saṃghārāma，僧眾居住的場所），把這件事告訴了佛陀。因此，佛陀制定戒律，允許比丘用衣角搭在左臂上，坐具仍然放在衣服下面。後來，比丘披著袈裟（kaṣāya，僧侶所穿的法衣）時，常常不整齊，離車子（Licchavi，古印度的一個部族）譏笑他們說：『沒有威儀，所披的衣服，形狀像，猶如象鼻。』因此，開始制定戒律，在袈裟上安鉤紐，使衣角搭在左臂上，放在腋下，不得讓它像以前那樣垂下來。 前面引用舍利弗（Śāriputra，佛陀的十大弟子之一）的事例，說明以前是開許，後來才制定禁令，所以需要全面考察。過去有『雞鳴之詩』，挈壺氏（負責計時的官員）掌管漏刻。齊侯（齊國的君主）無道，官員失職，諸侯來朝時衣冠顛倒。詩人寫詩諷刺這件事，難道不值得借鑑嗎？《尚書》上說：『帽子雖然賤，不可以放在下面；鞋子雖然貴，不可以放在上面。』這些話雖然很小，卻可以比喻大的道理。古人有時會向割草的人請教。希望您能仁慈，不要因為人地位低微而廢棄教誨。 我詳細聽取了您的精闢論述，前代的是佛教一化的根本，是三藏（tripiṭaka，經、律、論）弘揚的途徑。如果有人固執己見，拒絕聽取，那和結集經典時，永開八事之緣，不遵守上座（長老）重結經典的規矩有什麼區別呢？即使沒有這樣的指示，情理上也可以推廣。五分律（Mahīśāsaka Vinaya，化地部律）中...
【English Translation】 English version A Bhikṣu (monk) was carrying a piece of white baize (bái dié, a type of white fine cloth) worth a thousand taels of Zimo gold (high-quality gold), intending to see the Buddha. At that time, Mahābrahmā (the Great Brahma King, lord of the Form Realm) invited the Buddha to ascend to heaven. When the Tirthikas (non-Buddhist ascetics) arrived, they only saw the Bhikṣu. They asked the Bhikṣu, 'What is the purpose of the cloth you are carrying on your shoulder?' The Bhikṣu replied, 'I intend to use it as a seat.' They further asked, 'What is the name of the robe you are wearing?' The Bhikṣu replied, 'It is the Kṣānti-vajra-kavaca (Armor of Patience).' They asked again, 'Why is it called the Armor of Patience?' The Bhikṣu replied, 'Because it represents the Triratna (Three Jewels: Buddha, Dharma, Sangha), it can subdue the Deva-māra (heavenly demons) and vanquish the Tirthikas.' Dharmatrāta (a commentator) said, 'Since this robe is so precious and possesses such great power, how can you place a sitting cloth on top of it? Did Gautama (the family name of Śākyamuni Buddha) teach you to do this, or is it your own idea?' All the Bhikṣus remained silent. The Tirthikas said, 'If Gautama taught you this, then this Dharma is not worthy of respect. How can he call himself Sarvajña (Omniscient)? If it is your own idea, why didn't your teacher teach you?' After the Bhikṣu finished eating, he returned to the Saṃghārāma (monastery) and told the Buddha about this matter. Therefore, the Buddha established a precept allowing Bhikṣus to drape the corner of their robe over their left arm, while the sitting cloth remained under the robe. Later, when Bhikṣus wore the Kaṣāya (monk's robe), it was often untidy, and the Licchavis (an ancient Indian tribe) ridiculed them, saying, 'They have no dignity, and the shape of their robes is like **, resembling an elephant's trunk.' Therefore, a precept was established to attach hooks and buttons to the Kaṣāya, so that the corner of the robe could be draped over the left arm and placed under the armpit, preventing it from hanging down as before. The previous example of Śāriputra (one of the Buddha's ten great disciples) illustrates that there was first permission, and then a prohibition was established, so a comprehensive examination is necessary. In the past, there was the 'Poem of the Cock's Crow,' and the Qiehu Shi (official in charge of timekeeping) managed the clepsydra. The ruler of Qi (the state of Qi) was immoral, and the officials neglected their duties, so when the feudal lords came to court, their clothing was disheveled. The poet wrote a poem satirizing this, is it not worth learning from? The Book of Documents says, 'Although the hat is cheap, it cannot be placed below; although the shoes are expensive, they cannot be placed above.' These words may be small, but they can be used to illustrate great principles. In ancient times, people would sometimes consult grass cutters. I hope you will be kind and not abandon the teachings because of a person's low status. I have listened carefully to your insightful arguments. The ** of the previous generations is the foundation of the unification of Buddhism and the path for the propagation of the Tripiṭaka (Three Baskets: Sutra, Vinaya, Abhidharma). If someone is stubborn and refuses to listen, how is that different from opening the eight causes during the compilation of the scriptures and not following the rules of the Sthaviras (elders) for re-compiling the scriptures? Even without such instructions, it can be extended in reason. In the Mahīśāsaka Vinaya (Vinaya of the Mahīśāsaka school)...
。余方不為清凈者。雖制不行。據此可依準的。況復天人賜降。周統開制。恨知之晚也。然于現教。事等亡篇。仰以信之。亦同飲光之罰歡喜也。如是(云云)又云。元制坐具之意。用表塔基之相。僧服袈裟在上。以喻法身之塔。塔基既不偏邪。坐具寧容長廣。縱使四周具貼。不違半搩之文。但以翻譯語略。但云各半搩手。十字而論。即是四周之義。又問。比見西域僧來。多縫衣葉者何。答曰。此佛滅后。將二百年。北天竺僧與外道同住。外道嫉之。密以利刀內衣葉中。同往王所。外道告王。沙門釋子內藏利刀。將欲害王。因即撿獲。由此普誅一國比丘。時有耶舍阿羅漢。令諸比丘權且縫合。為絕命難。此乃北方因事權制。非佛所開。今有南方比丘。皆悉縫合有無識者。亦學縫之。又問余曰。戒壇之興佛所重也。祇垣一寺頓結三壇。兩居佛院。唯佛所登。為集諸佛登壇而論僧尼結戒也。僧院一罈為受具者莊嚴列窟。如須彌座。神王石柱守護不虧。下至水際。經劫無沒。北天竺東見有石壇。相狀弘偉。師今何緣特立壇相。天人幽顯。莫不讚悅。余答云。曾見僧傳。南林戒壇意便重之。故仰則也。彼云。豈唯一所。今重幽求南方大有。初昔宋求那跋摩于蔡州立壇。晉竺法汰于瓦官寺立壇。晉支道林于石城沃州。各立一罈。
【現代漢語翻譯】 現代漢語譯本 我過去不認為這是清凈之法，即使制定了也難以推行。但根據這些依據，是可以遵循的。更何況這是天人賜予並由周朝統一制定的，只恨我知曉得太晚了。然而對於現在的教法，這件事就像遺失的篇章一樣。仰仗著對它的信任，也如同飲光佛（Kashyapa Buddha）接受懲罰后的歡喜一樣。就像這樣（云云）。 又說，元朝制定坐具的意義，是用以象徵塔基的形狀。僧人的袈裟在上面，用來比喻法身之塔。塔基既然不偏斜，坐具又怎能允許過長過寬呢？即使四周都貼邊，也不違反半搩手（span of half a hand）的規定。只是因為翻譯的語言簡略，只說各自半搩手。從十字交叉來論，就是四周的意思。 又問：『我常見到西域來的僧人，大多縫製衣葉，這是為什麼呢？』 回答說：『這是佛陀涅槃后，大約兩百年的時候，北天竺的僧人與外道同住。外道嫉妒他們，偷偷地將鋒利的刀藏在僧人的衣葉中，一同前往國王那裡。外道告訴國王，沙門釋子（釋迦牟尼佛的弟子）在衣服里藏著利刀，想要加害國王。因此立即搜查，並搜出了刀。因此，國王誅殺了一個國家的所有比丘。當時有耶舍阿羅漢（Yasha Arhat），讓眾比丘暫時縫合衣葉，爲了躲避這場災難。這只是北方因為特殊情況而採取的權宜之計，並非佛陀所開許的。現在有些南方的比丘，都縫合衣葉，有些不明事理的人，也跟著學習縫合。』 又問我：『戒壇的興建是佛陀所重視的。祇洹寺（Jetavana Monastery）一寺同時設立三個戒壇，兩個位於佛院，只有佛才能登臨，是爲了聚集諸佛登壇而為僧尼結戒嗎？僧院的一個戒壇，是爲了為受具足戒者莊嚴佈置的石窟，如同須彌座（Mount Meru）。神王石柱守護著它，使其不被損壞，下至水際，經歷劫數也不會沉沒。北天竺東部可見有石壇，形狀宏偉。師父您現在為何要特意設立戒壇的形制呢？天人幽靈，沒有不讚嘆喜悅的。』 我回答說：『我曾經在僧傳中看到，南林寺（Nanlin Temple）的戒壇意義重大，所以仰慕並傚法它。』 他們說：『難道只有一處嗎？現在重新探尋，南方有很多。當初宋朝的求那跋摩（Gunabhadra）在蔡州設立戒壇，晉朝的竺法汰（Zhu Fatai）在瓦官寺（Waguan Temple）設立戒壇，晉朝的支道林（Zhi Daolin）在石城沃州（Shicheng Wozhou），各自設立一個戒壇。』
【English Translation】 English version I previously did not consider this a pure practice, even if it were established, it would be difficult to implement. However, based on these grounds, it can be followed. Moreover, this was bestowed by celestial beings and unified by the Zhou Dynasty, I only regret knowing it too late. However, for the current teachings, this matter is like a lost chapter. Relying on the trust in it, it is also like Kashyapa Buddha's joy after accepting punishment. It is also said that the meaning of the Yuan Dynasty's prescribed sitting cloth is to symbolize the shape of a stupa base. The monk's kasaya (robe) on top is used to represent the stupa of the Dharma body. Since the stupa base is not skewed, how can the sitting cloth be allowed to be too long or too wide? Even if the edges are all attached around, it does not violate the rule of half a jjhati (span of half a hand). It's just that the translated language is concise, only saying half a jjhati each. From the perspective of a cross, it means all around. Someone asked: 'I often see monks from the Western Regions mostly sewing clothing leaves, why is that?' The answer is: 'This was about two hundred years after the Buddha's parinirvana, when monks in North India lived with non-Buddhists. The non-Buddhists were jealous of them and secretly hid sharp knives in the monks' clothing leaves, and went to the king together. The non-Buddhists told the king that the shramana shakya-putra (disciples of Shakyamuni Buddha) were hiding sharp knives in their clothes, intending to harm the king. Therefore, they immediately searched and found the knives. As a result, the king killed all the bhikkhus (monks) in one country. At that time, there was Yasha Arhat, who ordered the bhikkhus to temporarily sew the clothing leaves together to avoid this disaster. This was only an expedient measure taken in the north due to special circumstances, not permitted by the Buddha. Now some southern bhikkhus are sewing clothing leaves, and some who do not understand the matter are also learning to sew them.' Someone asked me: 'The construction of the ordination platform is valued by the Buddha. At Jetavana Monastery, three ordination platforms are established at the same time. Two are located in the Buddha's courtyard, which only the Buddha can ascend. Is it to gather all the Buddhas to ascend the platform to administer precepts to monks and nuns? One ordination platform in the monks' courtyard is a grotto decorated for those receiving full ordination, like Mount Meru. The divine king stone pillars protect it from being damaged, down to the waterline, and will not sink even after eons. In eastern North India, there are stone platforms with magnificent shapes. Why does the master now specially establish the form of an ordination platform? Celestial beings and spirits all praise and rejoice.' I replied: 'I once saw in the biographies of monks that the ordination platform of Nanlin Temple is of great significance, so I admire and emulate it.' They said: 'Is there only one place? Now, upon re-examination, there are many in the south. Initially, Gunabhadra of the Song Dynasty established an ordination platform in Caizhou, Zhu Fatai of the Jin Dynasty established an ordination platform in Waguan Temple, and Zhi Daolin of the Jin Dynasty each established an ordination platform in Shicheng Wozhou.'
晉支法領于若耶謝敷隱處立壇。竺道壹于洞庭山立壇。竺道生於吳中虎丘寺立壇。宋智嚴於上定林寺立壇。宋慧觀于石樑寺立壇。齊僧敷于蕪湖立壇。梁法超于南澗立壇。梁僧祐于上云居棲霞歸善愛敬四處立壇。今荊州四層寺剎基。長沙剎基。大明寺前湖中。並是戒壇。今以事斷。江左渝州已下。迄于江淮之南。通計戒壇總有三百餘所。山東河北關內劍南戒壇。事不絕故。使江表佛法經今四五百年曾不退廢。由戒壇也。戒為佛法之初源。本立而不可傾也。自此河之左右曾不聞名。由此佛法三被誅殄。又江漢之南。山川秀麗綺錯。見便忘返者。土地之然也。人依外報故。使情智聰敏。形心勇銳。遂能詳度佛教。深有可依。無所疑慮。不可忘廢也。中原兩河。晉代南度之後。分為一十六國。以武猛相陵。佛法三除。並是北狄之胤。本非文地。隨心即斷。曾未大觀。豈不然乎。戒壇之舉。住持之成相也。眾僧說戒受戒。咸往登之。事訖東回左轉。南出而返也。余問。經中咸言右旋右脅右繞等相。今云左繞如何。答云。天常法爾人常乃右也。故日月星辰皆左行也。天氣風轉遂從西沒。不見月之始生也。初在西方。漸漸而東。亦從西沒。漸上東回也。西沒風轉也。地上蔓草生必左旋。此是天常也。今有西從日月之轉人謀也。佛亦
從之。左轉者。此方不為清凈也。故如來右脅而臥。首北面西。觀本生地佛法久流。於此方制。諸比丘悉右脅臥(云云)。因從請出祇垣圖相。遂取紙畫分齊。一一諸院述其源流。如別可有百紙。又復不久有天來云。姓姚氏云。弟子天人自有姓字。語同天竺。師既不解。還述本音(云云)。不久復有天來云。姓茍氏。云弟子本相州人也。往以夏殷多難。將家入白鹿山。山中素有辟支佛住(云云)。最後一朝韋將軍。至致敬相問。不殊恒禮云。弟子常見師在安豐坊。初述廣弘明集。割斷邪正。開釋明顯。異於前者。甚適幽心。常欲相尋。但為三天下中。佛僧事大。斗訟興兵。攻伐不已。弟子職當守護。慰喻和解。無暫時停。所以令前諸使者。共師言議。今暫得來。不得久住。師今須解佛法衰昧。天竺諸國。不及此方。此雖犯戒。太途慚愧。內雖陵犯。外猶慎護故。使諸天見其一善忘其百非。若見造過。咸皆流涕。悉加守護。不令魔子所見侵惱。余問。欲界主者豈非魔耶。以下諸天皆非魔屬耶。答曰。魔若行惡。四天帝釋皆所不從。若下二天行諸善法。魔及魔子無如之何。此方僧勝於大小乘曾無二見。悉皆奉之。西土不爾。諸小乘人獲大乘經。則投火中。小僧皆賣于北狄耆者奪其命根。不可言述。今菩提大寺主威猛象。有
【現代漢語翻譯】 現代漢語譯本： 他們聽從了他的話。『左轉者』，意味著這個地方不清凈。所以如來（Tathagata，如來）總是右脅而臥，頭朝北，面向西，觀察他出生的地方，佛法長久流傳。在這個地方制定了諸比丘（bhikkhus，佛教僧侶）右脅而臥的規矩（等等）。因此，他們請求他畫出祇垣（Jetavana，祇樹給孤獨園）的圖樣。於是他拿來紙，劃分區域，詳細描述了每個院落的起源和歷史。這些描述可以寫滿一百張紙。 不久之後，有一位天人來訪，自稱姓姚，說：『弟子是天人，自有姓氏。』他的語言和天竺（India，古印度）相似。因為法師不理解，所以他用原本的聲音描述（等等）。不久之後，又有一位天人來訪，自稱姓茍，說：『弟子原本是相州人。因為夏朝和殷朝多難，所以全家搬到了白鹿山。山中原本就有辟支佛（Pratyekabuddha，緣覺佛）居住（等等）。』 最後，韋將軍（General Wei，佛教護法神）前來，以恭敬的態度問候。他的禮節和往常一樣，說：『弟子經常看到法師在安豐坊，最初在那裡闡述《廣弘明集》，辨別邪正，開釋明顯。這和以前的說法不同，非常符合我的心意。我一直想來拜訪，但是因為三天下中，佛僧的事情很重要，爭鬥訴訟，興兵攻伐不斷，弟子的職責是守護，安慰和調解，沒有片刻停歇。所以才讓之前的使者和法師交談。現在我暫時得空前來，不能久留。法師現在需要了解佛法衰微的原因。天竺諸國，不如這個地方。雖然這裡有犯戒的行為，但大多數人還是有慚愧之心。雖然內心侵犯，但外表仍然謹慎守護，所以諸天看到他們的一點善行，就會忘記他們的百般過錯。如果看到他們有過錯，都會流淚，盡力守護，不讓魔子（Mara's sons，惡魔之子）侵擾。』 我問：『欲界（Desire Realm，佛教六道輪迴之一）的主宰難道不是魔嗎？欲界以下的諸天都不是魔的眷屬嗎？』 他回答說：『如果魔行惡，四天帝釋（Four Heavenly Kings，四大天王）都不會聽從。如果下二天的眾生行善法，魔和魔子也無可奈何。這個地方的僧侶勝過大小乘，從來沒有二心，都信奉他們。西土不是這樣。小乘人得到大乘經典，就會投入火中。小僧侶甚至將經典賣給北狄，耆者奪取他們的性命，這些事情難以言說。現在菩提大寺的主持威猛象，有…』
【English Translation】 English version: They followed his instructions. 'Turning to the left' means that this place is not pure. Therefore, the Tathagata (如來) always lies on his right side, with his head facing north and his face facing west, observing the place where he was born and where the Buddha-dharma (佛法) will flow for a long time. In this place, the rule was established that all bhikkhus (比丘) should lie on their right side (etc.). Therefore, they requested him to draw a map of Jetavana (祇垣). So he took paper, divided the areas, and described in detail the origin and history of each courtyard. These descriptions could fill a hundred sheets of paper. Soon after, a deva (天人) came to visit, claiming to be named Yao, saying, 'This disciple is a deva and has his own surname.' His language was similar to that of India (天竺). Because the master did not understand, he described it in his original voice (etc.). Soon after, another deva came to visit, claiming to be named Gou, saying, 'This disciple was originally from Xiangzhou. Because the Xia and Yin dynasties were full of difficulties, the whole family moved to Bailu Mountain. There were originally Pratyekabuddhas (辟支佛) living in the mountain (etc.).' Finally, General Wei (韋將軍) came and greeted him with respect. His etiquette was the same as usual, saying, 'This disciple often sees the master in Anfengfang, where he initially expounded the Guang Hongming Ji (廣弘明集), distinguishing between right and wrong, and explaining clearly. This is different from the previous statements and is very much in line with my heart. I have always wanted to visit, but because the affairs of the Buddha and the Sangha (僧伽) are very important in the three worlds, and there are constant disputes, lawsuits, and wars, this disciple's duty is to protect, comfort, and mediate, without a moment's rest. That is why I sent the previous messengers to talk to the master. Now I have temporarily found time to come, but I cannot stay long. The master now needs to understand the reasons for the decline of the Buddha-dharma. The countries of India are not as good as this place. Although there are violations of the precepts here, most people still have a sense of shame. Although they offend inwardly, they still guard cautiously outwardly, so the devas see their one good deed and forget their hundred faults. If they see them making mistakes, they will all shed tears and do their best to protect them, so that the sons of Mara (魔子) cannot invade.' I asked, 'Is the lord of the Desire Realm (欲界) not Mara (魔)? Are the devas below the Desire Realm not members of Mara's retinue?' He replied, 'If Mara does evil, the Four Heavenly Kings (四天帝釋) will not listen to him. If the beings of the lower two heavens practice good dharma, Mara and his sons can do nothing. The Sangha of this place is superior to both the Hinayana (小乘) and Mahayana (大乘), and they have never had two minds, and they all believe in them. It is not like this in the Western Lands. When Hinayana practitioners obtain Mahayana scriptures, they throw them into the fire. The small monks even sell the scriptures to the Northern barbarians, and the elders take their lives. These things are difficult to describe. Now the abbot of the Great Bodhi Temple, the mighty elephant, has...'
八萬僧戶數十萬。王征不得。繞塔之下。日有金帛。收已自納廚內生魚積成大聚。羊腔懸之。劇屠宰肆然亦守護。不令惡鬼害之。余問曰。可無善神龍王。何因縱其造罪。答曰。血食之神咸來向衛。諸受佛語者。守護大乘寺僧。余曰。常見此國以殺戮為功。每愿。若死生龍鬼中。有大勢力。令其不殺如何。此神還縱其殺者。答曰。並是眾生惡業所致。魚羊還債。是其常理。余問。還債之業誠是可嘉。然彼殺啖無不由惑。惑是貪嗔癡。貪癡之惑結在惡道。如何諸神故縱造耶。答曰。亦是業定諸佛不能除。況諸神者生此國中。正念既失。便縱其殺。余曰。先有此愿。脫生失念。墮彼如何。答曰。自非觀行明白。在涅而不𦃓。方可得行此也。韋將軍所言既終。作禮而退。
律相感通傳卷終
高麗本卷尾記云。
此一卷書藏所無。然而可洪音疏云。出貞元目錄。勘經慧澄上座傳來寄帙。故在此函。丙午歲。高麗國大藏都監奉敕雕造。
右挍訂四本。以示其異。雖竭愚誠。尚恐有所漏。然皆鑒取捨於四本。考援引于諸典。無敢以臆斷。妄改易者矣。至舊刻字畫偽誤而今歸正。則不錄也。讀者須知。
旹享保歲次戊戌春三月望日金蜂后學沙門
慈元敬識
【現代漢語翻譯】 現代漢語譯本： 八萬僧侶的僧團，數十萬的人口。國王的徵稅無法觸及他們。佛塔的周圍，每天都有金銀財寶。收取之後，都自己納入廚房，生魚堆積成山。羊的軀體懸掛著，如同屠宰場一般，但也有神守護著，不讓惡鬼加害他們。我問：『難道沒有善神龍王（Nāga-rāja，龍族之王）嗎？為何放縱他們造罪？』回答說：『嗜血的神都來這裡護衛。那些接受佛陀教誨的神，守護大乘寺（Mahāyāna-vihāra，大乘佛教寺院）的僧侶。』我說：『我常見這個國家以殺戮為功德，常常希望，如果死後生在龍或鬼中，有大勢力，讓他們不再殺戮，如何？這些神還放縱他們殺戮嗎？』回答說：『這都是眾生惡業所致。魚羊償還債務，是常理。』我問：『償還債務的業力固然可嘉，然而他們殺戮吞食，無不由迷惑所致。迷惑就是貪、嗔、癡（raga, dvesha, moha，佛教三毒）。貪癡的迷惑，會結在惡道，為何諸神還要故意放縱他們造業呢？』回答說：『這也是業力所定，諸佛都無法消除，更何況是諸神呢？生在這個國家中，正念（samyak-smṛti，八正道之一）既然失去，就放縱他們殺戮。』我說：『我先前有這個願望，如果轉生后失去正念，墮入其中，該如何是好？』回答說：『如果不是觀行明白，在涅槃（nirvāṇa，佛教術語，指解脫）中而不動搖，才可以做到這一點。』韋將軍（Skanda，佛教護法神）所說的話說完，行禮後退下。
《律相感通傳》卷終
高麗本卷尾記載：
這一卷書藏經樓沒有。然而可洪音疏說，出自貞元目錄。勘經慧澄上座傳來寄帙，所以在此函中。丙午年，高麗國大藏都監奉敕雕造。
右邊校訂了四種版本，用來顯示它們的差異。即使竭盡我的愚笨和真誠，恐怕還有遺漏的地方。然而都是鑑於四種版本進行取捨，考證和引用了各種經典，沒有敢於用自己的臆斷，隨意更改的。至於舊刻字畫的錯誤，現在已經改正，就不再記錄了。讀者要知道。
時值享保年間戊戌年春三月望日，金蜂后學沙門慈元敬識
【English Translation】 English version: A sangha (saṃgha, monastic community) of 80,000 monks, with a population of hundreds of thousands. The king's taxes could not reach them. Around the stupa (stūpa, a dome-shaped structure), there was gold and silk every day. After collecting it, they would put it in their own kitchen, where raw fish piled up into huge heaps. Carcasses of sheep were hung up, like a slaughterhouse, but there were also gods protecting them, not allowing evil spirits to harm them. I asked: 'Are there no good Nāga-rājas (Nāga-rāja, dragon kings)? Why do they allow them to create sins?' The answer was: 'Blood-eating gods all come here to protect them. Those gods who have received the Buddha's teachings protect the monks of the Mahāyāna-vihāra (Mahāyāna-vihāra, Mahayana Buddhist monastery).' I said: 'I often see this country taking killing as merit. I often wish that if I were to be born as a dragon or a ghost, with great power, how could I make them stop killing? Do these gods still allow them to kill?' The answer was: 'This is all caused by the evil karma of sentient beings. Fish and sheep repaying debts is the norm.' I asked: 'The karma of repaying debts is indeed commendable, but their killing and eating are all caused by delusion. Delusion is greed, hatred, and ignorance (raga, dvesha, moha, the three poisons in Buddhism). The delusion of greed and ignorance is tied to the evil paths. Why do the gods still deliberately allow them to create karma?' The answer was: 'This is also determined by karma, which even the Buddhas cannot eliminate, let alone the gods? Born in this country, once right mindfulness (samyak-smṛti, one of the Eightfold Path) is lost, they allow them to kill.' I said: 'I had this wish before. If I lose right mindfulness after rebirth and fall into it, what should I do?' The answer was: 'Unless one's contemplation and practice are clear, and one remains unshaken in nirvāṇa (nirvāṇa, a state of liberation in Buddhism), one can do this.' After General Skanda (Skanda, a protector deity in Buddhism) finished speaking, he bowed and retreated.
End of the Scroll of the Record of the Response and Communication of the Vinaya-lakṣaṇa
Record at the end of the Korean version:
This scroll is not in the collection of the library. However, the commentary by Ke Hongyin says that it comes from the Zhenyuan Catalog. The Upādhyāya (Upādhyāya, preceptor) Huicheng sent it to be examined, so it is in this case. In the year Bingwu, the Great Canon Supervisor of the Goryeo Kingdom was ordered to carve it.
The four versions on the right have been collated to show their differences. Even if I have exhausted my foolishness and sincerity, I am afraid there are still omissions. However, they are all based on the selection and abandonment of the four versions, and the examination and citation of various classics. I dare not use my own speculation to arbitrarily change them. As for the errors in the old engraved characters, which have now been corrected, they will not be recorded. Readers should know.
At the time of the Enkyō era, in the year of the Earth Dog, on the fifteenth day of the third month of spring, respectfully recorded by the śrāmaṇera (śrāmaṇera, novice monk) Jigen, a later student of Kimbō.